T49n2037_釋氏稽古略
大正藏第 49 冊 No. 2037 釋氏稽古略
No. 2037
釋氏稽古略序
吳興有大比丘。曰寶洲岸公。博學通古今。嘗考釋氏事實上下數千載。年經而國緯著書一編。曰稽古手鑒。既又以為未備。復因其舊輯而廣之為稽古略。至正十四年秋九月。太原劉堯輔為之持其書。請于余為序以冠其編首。因取而閱之。蓋自有佛以來。凡名師大德之行業出處。以及塔廟之興壞。僧侶之眾寡。靡不具載。本之內典。參之諸史。旁及於傳記。而間以事之著顯者為之據。將以侈歷代之際遇而寓勸戒于其間。歲月先後。考覈精審無所遺闕。可謂瞻且詳矣。然猶以略名之寶洲自謙也。竊嘗怪夫佛之為教。自身毒萬里。遠至於中國。愈久益盛。根本深固而不可搖拔。其故何也。豈非扶植其教者代有其人與。若是編之所記。往往皆英偉魁杰之才。自重不屈。卓然有立。而使王公卿大夫嚮慕崇信奔走之不暇。則其扶植之功為何如。此師所以加之纂述表而出之之意也。傳之言曰。道不同不相爲謀。佛氏之書非余之所學。余特嘉其聞見之博用心與力之。勒道雖不同而不可以不序。嗚呼觀其書而見其教之盛。知彼之扶植為有人。則亦可以有感也夫。
中山李桓序
大明嘉靖癸丑歲姑洗月甲申日句
【現代漢語翻譯】 現代漢語譯本 釋氏稽古略序
吳興有一位大比丘（佛教出家男子），名叫寶洲岸公。他博學多才，通曉古今。曾經考證釋迦牟尼（佛教創始人）的事蹟，上下數千年，以年代為經，國家大事為緯，著書一編，名為《稽古手鑒》。後來又認為不夠完備，於是依據舊稿編輯並擴充為《稽古略》。至正十四年秋九月，太原劉堯輔拿著他的書，請我為之作序，放在書的首篇。我於是取來閱讀。書中大概記載了自從有佛以來，所有名師大德的行業出處，以及塔廟的興衰，僧侶的多少，沒有不詳細記載的。以佛教經典為根本，參考各種史書，旁及各種傳記，並以那些事蹟顯著的事作為依據，想要以此來誇耀歷代的際遇，並在其中寄託勸勉和警戒。歲月先後，考覈精審，沒有遺漏缺失，可以說是既周全又詳細了。然而還用『略』來命名，是寶洲（岸公）的自謙之詞。我曾經奇怪，佛教作為一種教義，從身毒（印度的古稱）萬里之遙，傳到中國，越來越興盛，根本深固而不可動搖。這是什麼原因呢？難道不是因為扶植佛教的人，每個時代都有嗎？像這部書所記載的，往往都是英偉魁杰的人才，自重而不屈服，卓然有立，使得王公卿大夫仰慕崇信，奔走追隨都來不及，那麼他們扶植佛教的功勞是何等的大啊！這就是寶洲（岸公）大師之所以要加以纂述，並將其表彰出來的心意啊。傳記上說：『道不同，不相為謀。』佛家的書不是我所學的，我只是讚賞他見聞的廣博，用心的勤勉。雖然所追求的道不同，但也不能不作序。唉！看了這本書，就能看到佛教的興盛，知道扶植佛教是有人在做的，那麼也可以有所感觸啊！
中山李桓序
大明嘉靖癸丑歲姑洗月甲申日句 English version Preface to 'A Brief Examination of釋氏稽古 (Shì Shì Jī Gǔ)'
In Wuxing, there was a great Bhikkhu (Buddhist monk) named Baozhou Angong. He was erudite and knowledgeable in both ancient and modern times. He once examined the deeds of釋迦牟尼 (Shìjiāmóuní, Shakyamuni, the founder of Buddhism) over thousands of years, using years as the warp and national events as the weft, and wrote a book called 'A Mirror for Examining Antiquity'. Later, he felt it was incomplete, so he edited and expanded it into 'A Brief Examination of Antiquity'. In the autumn of the fourteenth year of the Zhizheng era, Liu Yaofu of Taiyuan brought his book and asked me to write a preface for it to be placed at the beginning of the book. So I took it and read it. The book roughly records all the deeds and origins of famous teachers and great virtues since the advent of Buddha, as well as the rise and fall of pagodas and temples, and the number of monks, without omitting any details. It is based on Buddhist scriptures, with reference to various historical books, and supplemented by various biographies, and uses those prominent events as evidence, intending to extol the encounters of past dynasties and to impart exhortations and warnings within. The chronology is carefully examined and scrutinized, without any omissions or deficiencies, which can be described as comprehensive and detailed. However, the use of 'Brief' in the title is Baozhou's (Angong's) self-effacement. I have often wondered why Buddhism, as a doctrine, has spread from身毒 (Shēndú, ancient name for India) thousands of miles away to China, becoming increasingly prosperous, with its roots deep and unshakable. What is the reason for this? Is it not because there have been people in every era who have supported Buddhism? As recorded in this book, they are often heroic and outstanding talents, self-respecting and unyielding, standing firmly, so that kings, dukes, ministers, and officials admire and believe in them, rushing to follow them, so how great is their contribution to supporting Buddhism! This is the intention of Master Baozhou (Angong) to compile and publicize it. The biography says: 'Those who have different paths do not conspire with each other.' Buddhist books are not what I have studied, I only admire his broad knowledge and diligent efforts. Although the paths pursued are different, I cannot but write a preface. Alas! By reading this book, one can see the prosperity of Buddhism and know that there are people who support Buddhism, so one can also be moved!
Preface by Li Huan of Zhongshan
Written on the Jia Shen day of the Guxi month in the Guichou year of the Jiajing era of the Great Ming Dynasty.
【English Translation】 English version Preface to 'A Brief Examination of釋氏稽古 (Shì Shì Jī Gǔ)'
In Wuxing, there was a great Bhikkhu (Buddhist monk) named Baozhou Angong. He was erudite and knowledgeable in both ancient and modern times. He once examined the deeds of釋迦牟尼 (Shìjiāmóuní, Shakyamuni, the founder of Buddhism) over thousands of years, using years as the warp and national events as the weft, and wrote a book called 'A Mirror for Examining Antiquity'. Later, he felt it was incomplete, so he edited and expanded it into 'A Brief Examination of Antiquity'. In the autumn of the fourteenth year of the Zhizheng era, Liu Yaofu of Taiyuan brought his book and asked me to write a preface for it to be placed at the beginning of the book. So I took it and read it. The book roughly records all the deeds and origins of famous teachers and great virtues since the advent of Buddha, as well as the rise and fall of pagodas and temples, and the number of monks, without omitting any details. It is based on Buddhist scriptures, with reference to various historical books, and supplemented by various biographies, and uses those prominent events as evidence, intending to extol the encounters of past dynasties and to impart exhortations and warnings within. The chronology is carefully examined and scrutinized, without any omissions or deficiencies, which can be described as comprehensive and detailed. However, the use of 'Brief' in the title is Baozhou's (Angong's) self-effacement. I have often wondered why Buddhism, as a doctrine, has spread from身毒 (Shēndú, ancient name for India) thousands of miles away to China, becoming increasingly prosperous, with its roots deep and unshakable. What is the reason for this? Is it not because there have been people in every era who have supported Buddhism? As recorded in this book, they are often heroic and outstanding talents, self-respecting and unyielding, standing firmly, so that kings, dukes, ministers, and officials admire and believe in them, rushing to follow them, so how great is their contribution to supporting Buddhism! This is the intention of Master Baozhou (Angong) to compile and publicize it. The biography says: 'Those who have different paths do not conspire with each other.' Buddhist books are not what I have studied, I only admire his broad knowledge and diligent efforts. Although the paths pursued are different, I cannot but write a preface. Alas! By reading this book, one can see the prosperity of Buddhism and know that there are people who support Buddhism, so one can also be moved!
Preface by Li Huan of Zhongshan
Written on the Jia Shen day of the Guxi month in the Guichou year of the Jiajing era of the Great Ming Dynasty.
曲天王寺後學沙門 昌腹 重刊
余嘗略涉三教之書。道雖不同而理則一。松江南禪寶洲岸公。博通古今考傳記。以釋氏出處之跡。褒整合書。凡四帙。名曰稽古略。夫稽古二字始於唐虞。其來尚矣。予恭守是邦。得觀寶洲以古史之說而名其書。備述佛祖西來之意。浩浩瀚瀚端有源委。嗚呼自非慧性通徹深蘊佛之奧者。孰能若是哉。后之學者。茍能以寶洲之心為心。何患不到見性成佛之境耶。噫。
至正乙未孟夏吉旦洛陽崔 (思誠)謹題
稽古略序
先師古今和尚承祖席之遺。主海潮寺凡二十有四年。興廢舉墜。宏暢宗風。四方來歸依者踵趾相接。咸豐壬子。先師謝事退休。傳之於清道。顧以根業淺薄。未能仰承付莂之重。復丁庚辛之難。寺毀於火。同治三年甲子。清道就舊址。結茅募緣。思為得尺得寸之計。辱海內檀越爭先布舍。遂以次規復佛宇。增建禪堂。俾雲遊緇素得所棲息。清道不敢自詡其功能。實先師慈芘有以默相之也。復念寺眾群集。晨夕焚修。不有經典。如滅燭夜行。曷窺宗旨。而浙中五山十剎諸道場。備蒙列 聖寵頒 龍藏。悉付劫灰無一存者。光緒辛巳。銳意北行上書。政府達之 宸聽。得旨頒賜龍藏全部。儀衛副焉。敬謹捧歸建閣尊藏。以為山門之寶。時清道世臘已
【現代漢語翻譯】 現代漢語譯本 曲天王寺後學的沙門昌腹重新刊印。
我曾經粗略地涉獵過儒、釋、道三教的書籍。它們的途徑雖然不同，但道理卻是一致的。松江南禪寶洲岸公，博通古今，考證傳記，以佛教的出處事蹟，彙集編寫完成的書，共四帙，名為《稽古略》（Jigulu Lue，考查古代典籍的概要）。『稽古』二字始於唐堯虞舜時代，由來已久。我恭敬地守護這個地方，得以拜觀寶洲公以古代史書的說法來命名他的書，詳細敘述了佛祖西來的意義，浩浩蕩蕩，端正地有源頭和脈絡。唉！如果不是慧性通徹，深刻領悟佛的奧妙的人，誰能做到這樣呢？後來的學習者，如果能以寶洲公的心為心，何愁不能達到見性成佛的境界呢？唉！
至正乙未年孟夏吉日，洛陽的崔思誠恭敬地題寫。
《稽古略序》
先師古今和尚繼承祖師的席位，主持海潮寺共二十四年。振興衰敗，舉起倒塌，弘揚宗門風範。四方前來歸依的人絡繹不絕。咸豐壬子年，先師辭去寺務退休，傳給清道。但清道因為根基和修為淺薄，未能承擔起先師交付的重任。又遇到庚辛年間的災難，寺廟毀於火災。同治三年甲子年，清道在舊址上，搭建茅屋，募集善緣，想著能得到一尺是一尺，能得到一寸是一寸的打算。承蒙海內外的施主爭先捐助，於是依次修復佛殿，增建禪堂，使雲遊的僧人有所棲息。清道不敢誇耀自己的功能，實在是先師的慈悲庇佑在默默地幫助啊。又想到寺廟僧眾聚集，早晚焚香修行，如果沒有經典，就像熄滅蠟燭在夜裡行走，怎麼能窺見宗旨呢？而浙江的五山十剎等道場，都蒙受皇帝的恩寵頒賜《龍藏》（Longzang，佛教經典的總稱），全部都毀於火災，沒有留下一部。光緒辛巳年，我銳意北上，上書政府，傳達給皇帝，得到旨意頒賜《龍藏》全部，儀仗隊也配備齊全。我恭敬地捧回來，建造閣樓來尊藏，作為山門的珍寶。當時清道的僧臘已經
【English Translation】 English version Re-engraved by Changfu, a Shamen (Buddhist monk) of Qutianwang Temple.
I have briefly browsed the books of the three teachings: Confucianism, Buddhism, and Taoism. Although their paths are different, their principles are the same. An'gong of Baozhou of Songjiang Nanchan Temple, well-versed in ancient and modern times, examined biographies, and compiled a book based on the origins and deeds of Buddhism, totaling four volumes, named 'Jigulu Lue' (A Brief Account of Ancient Matters). The word 'Jigu' (investigating antiquity) originated in the times of Emperors Yao and Shun of the Tang Dynasty, and its origin is ancient. I respectfully guard this place and have the opportunity to observe Baozhou's naming of his book based on ancient historical records, detailing the meaning of the Buddha's arrival from the West, vast and orderly, with clear origins and sources. Alas! If one is not wise and thoroughly understands the profound mysteries of the Buddha, who could do this? Later learners, if they can take Baozhou's heart as their own, why worry about not reaching the state of seeing one's nature and becoming a Buddha? Alas!
Respectfully inscribed by Cui Sicheng of Luoyang on an auspicious day in the early summer of the Yiwèi year of the Zhizheng era.
Preface to 'Jigulu Lue'
The late master, the Venerable Gujin, inherited the ancestral seat and presided over Haichao Temple for a total of twenty-four years. He revived what was declining, raised what had fallen, and promoted the sect's style. Those who came from all directions to take refuge followed one after another. In the Rénzǐ year of the Xianfeng era, the late master retired from temple affairs and passed them on to Qingdao. However, Qingdao, due to his shallow roots and cultivation, was unable to bear the heavy responsibility entrusted by the late master. He also encountered the disasters of the Gengxin years, and the temple was destroyed by fire. In the Jiǎzǐ year of the third year of the Tongzhi era, Qingdao built a thatched hut on the old site, solicited donations, thinking of obtaining an inch if he could, and a foot if he could. He was honored by the eager donations of benefactors from home and abroad, and thus gradually restored the Buddhist halls and built meditation halls, so that wandering monks could have a place to rest. Qingdao does not dare to boast of his own abilities, but it is truly the compassionate protection of the late master that silently helped. Furthermore, considering that the temple's monks gather, burning incense and cultivating in the morning and evening, without scriptures, it is like walking in the dark with a extinguished candle, how can one glimpse the purpose? And the monasteries of the Five Mountains and Ten Temples in Zhejiang, all received the emperor's favor and were bestowed with the 'Longzang' (Buddhist canon), all of which were destroyed by fire, with not a single copy remaining. In the Xīnsì year of the Guangxu era, I was determined to go north, submitting a memorial to the government, which reached the emperor's ears. I received an imperial decree to bestow the entire 'Longzang', with ceremonial guards also provided. I respectfully brought it back and built a pavilion to enshrine it, as a treasure of the mountain gate. At that time, Qingdao's monastic age was already
七十矣。朽鈍如昔。因退居別院。以承先師之遺意。重念先聖真言密諦。實儒者之經傳。景德傳鐙高僧聖僧列傳。佛祖通載諸書實。儒者之史鑒。名賢語錄箋疏。實儒者之子與集。禪宗漸頓即儒者之體用。四十二章經與中庸之澈上澈下同其功用。茍不潛心搜索。何以超入上乘。元至正初。覺岸禪師撰釋氏稽古略四卷。實竺典之叵編。吾人之寶筏。箸錄於四庫全書。而世少傳本。末學後世無從窺測。法徒寶藏此書。后附明僧大聞續略三卷。惜多損剝。復假錢塘丁氏八千卷樓藏本。斠勘精審。循翻雕古書之例。不更寫樣。以原書重付手民。敬列 欽定提要。辨之簡端。所以廣佈 皇仁昭示來學。不學如清道者。藉得附名編末。實深幸焉。
光緒十二年太歲在丙戌四月八日衲清道謹識
國朝圖(本五運紀)
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釋迦文佛宗派祖師授受圖略(本正宗記)
┌───────┐
┌─優羅陀───┐ ┌─凈飯王──┐┌─釋迦文佛─┘┌─摩訶男 │
└──────┐│ │ ││ ┌┤ │
┌─懿師摩──
【現代漢語翻譯】 現代漢語譯本： 我今年七十歲了，仍然像過去一樣遲鈍。因此退居到別院，以繼承先師的遺願，重新研習先聖的真言密諦。實際上，《景德傳燈錄》、《高僧聖僧列傳》、《佛祖統載》等書籍，就是儒家的史鑒。《名賢語錄箋疏》，就是儒家的子書和文集。禪宗的漸悟和頓悟，就是儒家的體和用。《四十二章經》與《中庸》的徹上徹下，具有相同的作用。如果不用心去搜索研究，怎麼能夠超入上乘境界呢？元朝至正初年，覺岸禪師撰寫的《釋氏稽古略》四卷，實際上是佛教典籍中不可或缺的，是我們修行的寶筏。此書被著錄于《四庫全書》，但世上很少有傳本，後世的學人無從窺測。我的弟子寶藏藏有此書，後面附有明朝僧人大聞續寫的《續略》三卷，可惜大多殘損剝落。我再次借來錢塘丁氏八千卷樓的藏本，仔細地校勘審定，按照翻刻古書的慣例，不再重新書寫樣本，而是將原書重新交給工匠刊印。恭敬地列出欽定的提要，在簡要的篇幅中加以辨析，以此來廣泛傳播皇上的恩德，昭示後來的學人。像我清道這樣不學無術的人，能夠附名于書的末尾，實在是深感榮幸。
光緒十二年丙戌四月八日，弟子清道謹識。
國朝圖（根據《本五運紀》）
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釋迦文佛宗派祖師授受圖略（根據《本正宗記》）
┌───────┐
┌─優羅陀───┐ ┌─凈飯王──┐┌─釋迦文佛─┘┌─摩訶男 │
└──────┐│ │ ││ ┌┤ │
┌─懿師摩── English version: I am seventy years old this year, and still as dull as before. Therefore, I have retired to a separate courtyard to inherit the legacy of my late teacher, and to re-study the true words and esoteric teachings of the ancient sages. In fact, books such as the 'Jingde Records of the Transmission of the Lamp' (Jǐngdé Chuán Dēng Lù), 'Biographies of Eminent Monks and Saints' (Gāosēng Shèngsēng Lièzhuàn), and 'Comprehensive Records of Buddhas and Patriarchs' (Fózǔ Tǒngzǎi), are the historical mirrors of Confucianism. 'Annotations and Commentaries on the Sayings of Famous Scholars' (Míngxián Yǔlù Jiānshū) are the philosophical and literary collections of Confucianism. The gradual and sudden enlightenment of Zen Buddhism are the substance and function of Confucianism. The 'Sutra of Forty-two Chapters' (Sìshí'èr Zhāng Jīng) and the 'Doctrine of the Mean' (Zhōngyōng), from top to bottom, have the same function. If one does not diligently search and study, how can one transcend into the supreme realm? In the early years of the Zhizheng era of the Yuan Dynasty, the four volumes of 'A Brief Examination of the History of Buddhism' (Shìshì Jīgǔ Lüè) written by Zen Master Jue'an (Jué'àn) are actually indispensable in Buddhist scriptures and are our precious raft for cultivation. This book is recorded in the 'Complete Library of the Four Treasuries' (Sìkù Quánshū), but there are few copies in the world, and later scholars have no way to glimpse it. My disciple Baozang (Bǎozàng) has this book, with the 'Continued Brief Notes' (Xùlüè) in three volumes written by the Ming Dynasty monk Dawen (Dàwén) attached to the end, but unfortunately, most of it is damaged and peeling off. I borrowed the collection from the Eight Thousand Scroll Tower of the Ding family of Qiantang (Qiántáng Dīngshì Bāqiān Juǎn Lóu) again, carefully collated and examined it, and followed the usual practice of reprinting ancient books, without rewriting the sample, but re-entrusted the original book to the craftsmen for printing. I respectfully list the imperially commissioned summary and analyze it in a concise format, in order to widely spread the Emperor's grace and show it to later scholars. For an unlearned person like me, Qingdao (Qīngdào), to be able to have my name attached to the end of the book is truly a great honor.
Respectfully inscribed by your disciple Qingdao on the eighth day of the fourth month of the Bingxu year of Guangxu twelve (Guāngxù Shí'èr Nián Bǐngxū Sì Yuè Bā Rì).
National Dynasty Map (based on 'Ben Wu Yun Ji' (Běn Wǔ Yùn Jì))
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A Brief Chart of the Transmission of the Patriarchs of the Shakyamuni Buddha Sect (based on 'Ben Zheng Zong Ji' (Běn Zhèng Zōng Jì))
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┌─Upagupta───┐ ┌─King Suddhodana──┐┌─Shakyamuni Buddha─┘┌─Mahanama │
└──────┐│ │ ││ ┌┤ │
┌─Isidore──
【English Translation】 English version: I am seventy years old this year, and still as dull as before. Therefore, I have retired to a separate courtyard to inherit the legacy of my late teacher, and to re-study the true words and esoteric teachings of the ancient sages. In fact, books such as the 'Jingde Records of the Transmission of the Lamp' (Jǐngdé Chuán Dēng Lù), 'Biographies of Eminent Monks and Saints' (Gāosēng Shèngsēng Lièzhuàn), and 'Comprehensive Records of Buddhas and Patriarchs' (Fózǔ Tǒngzǎi), are the historical mirrors of Confucianism. 'Annotations and Commentaries on the Sayings of Famous Scholars' (Míngxián Yǔlù Jiānshū) are the philosophical and literary collections of Confucianism. The gradual and sudden enlightenment of Zen Buddhism are the substance and function of Confucianism. The 'Sutra of Forty-two Chapters' (Sìshí'èr Zhāng Jīng) and the 'Doctrine of the Mean' (Zhōngyōng), from top to bottom, have the same function. If one does not diligently search and study, how can one transcend into the supreme realm? In the early years of the Zhizheng era of the Yuan Dynasty, the four volumes of 'A Brief Examination of the History of Buddhism' (Shìshì Jīgǔ Lüè) written by Zen Master Jue'an (Jué'àn) are actually indispensable in Buddhist scriptures and are our precious raft for cultivation. This book is recorded in the 'Complete Library of the Four Treasuries' (Sìkù Quánshū), but there are few copies in the world, and later scholars have no way to glimpse it. My disciple Baozang (Bǎozàng) has this book, with the 'Continued Brief Notes' (Xùlüè) in three volumes written by the Ming Dynasty monk Dawen (Dàwén) attached to the end, but unfortunately, most of it is damaged and peeling off. I borrowed the collection from the Eight Thousand Scroll Tower of the Ding family of Qiantang (Qiántáng Dīngshì Bāqiān Juǎn Lóu) again, carefully collated and examined it, and followed the usual practice of reprinting ancient books, without rewriting the sample, but re-entrusted the original book to the craftsmen for printing. I respectfully list the imperially commissioned summary and analyze it in a concise format, in order to widely spread the Emperor's grace and show it to later scholars. For an unlearned person like me, Qingdao (Qīngdào), to be able to have my name attached to the end of the book is truly a great honor.
Respectfully inscribed by your disciple Qingdao on the eighth day of the fourth month of the Bingxu year of Guangxu twelve (Guāngxù Shí'èr Nián Bǐngxū Sì Yuè Bā Rì).
National Dynasty Map (based on 'Ben Wu Yun Ji' (Běn Wǔ Yùn Jì))
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A Brief Chart of the Transmission of the Patriarchs of the Shakyamuni Buddha Sect (based on 'Ben Zheng Zong Ji' (Běn Zhèng Zōng Jì))
┌───────┐
┌─Upagupta───┐ ┌─King Suddhodana──┐┌─Shakyamuni Buddha─┘┌─Mahanama │
└──────┐│ │ ││ ┌┤ │
┌─Isidore──
┘│ │ └┤ │└─阿那律 │
└──────┐│ │ 斛飯王──┐└─難陀尊者 │ │
○大善生王─┘│ │ └───────┘ │
┌───────┘┌┤ │
└─瞿羅───┐ ││ ┌───────┐┌─跋提尊者 │
┌──────┘ ││ 甘露飯王─┘┌─調達 ││ │
└─尼浮羅──┐ ││ ┌┤ └┤ 提沙尊者 │
┌──────┘ ││ ││ │ │
└─師子頰────┘└─白飯王──┘└─阿難尊者 └─甘露味女 │
┌─────────────────────────────────┘
└ 一祖摩訶迦葉尊者 二祖阿難尊者 三祖商那和修尊者 四祖優波鞠多尊者
五祖提多迦尊者 六祖彌遮迦尊者 七祖婆須密尊者 八祖佛陀難提尊者
九祖伏馱蜜多
【現代漢語翻譯】 現代漢語譯本 阿那律 (Anuruddha，佛陀的弟子之一) 難陀尊者 (Nanda，佛陀的弟弟) 大善生王 瞿羅 跋提尊者 甘露飯王 調達 (Devadatta，佛陀的堂兄弟，后為對立者) 尼浮羅 提沙尊者 師子頰 白飯王 阿難尊者 (Ananda，佛陀的侍者) 甘露味女 一祖摩訶迦葉尊者 (Mahakasyapa，禪宗初祖) 二祖阿難尊者 (Ananda，禪宗二祖) 三祖商那和修尊者 (Sanavasa，禪宗三祖) 四祖優波鞠多尊者 (Upagupta，禪宗四祖) 五祖提多迦尊者 (Dhitika，禪宗五祖) 六祖彌遮迦尊者 (Micchaka，禪宗六祖) 七祖婆須密尊者 (Vasumitra，禪宗七祖) 八祖佛陀難提尊者 (Buddhanandi，禪宗八祖) 九祖伏馱蜜多
【English Translation】 English version Anuruddha (One of Buddha's disciples) Nanda (Buddha's brother) King Da Shansheng Quluo Bhadrika (Venerable Bhadrika) King Ganlu Fan Devadatta (Buddha's cousin, later an opponent) Nifuluo Tisha (Venerable Tisha) Shizijia King Baifan Ananda (Buddha's attendant) Ganluwei Nu First Ancestor Mahakasyapa Second Ancestor Ananda Third Ancestor Sanavasa Fourth Ancestor Upagupta Fifth Ancestor Dhitika Sixth Ancestor Micchaka Seventh Ancestor Vasumitra Eighth Ancestor Buddhanandi Ninth Ancestor Buddhamitra
尊者 十祖脅尊者 十一祖富那夜奢尊者 十二祖馬鳴大士
十三祖迦毗羅大士 (臺宗初祖)十四祖龍樹大士 十五祖迦那提婆大士 十六祖羅睺羅多大士
十七祖僧迦難提大士 十八祖伽耶含多大士 十九祖鳩摩羅多大士 二十祖阇夜多大士
二十一祖婆修盤頭大士 二十二祖摩那羅大士 二十三祖鶴勒那大士 二十四祖師子尊者
二十五祖婆舍斯多尊者 二十六祖不如蜜多尊者 二十七祖般若多羅尊者 二十八祖菩提達磨尊者
二十九祖(東土二祖)慧可尊者 三十祖(東土三祖)僧粲尊者 三十一祖(東土四祖)道信尊者 三十二祖(東土五祖)弘忍尊者
三十三祖(東土六祖)慧能尊者────────────────────────────────────────┐
┌─────────────────────────────────────────────────────┘
│ ┌───────────┐
│┌─南嶽讓─┘┌────龍潭信─┐ └───
【現代漢語翻譯】 現代漢語譯本 尊者：第十祖脅尊者（Upagupta），第十一祖富那夜奢尊者（Puṇyayaśas），第十二祖馬鳴大士（Aśvaghoṣa）。
第十三祖迦毗羅大士（Kapila），（臺宗初祖）第十四祖龍樹大士（Nāgārjuna），第十五祖迦那提婆大士（Kāṇadeva），第十六祖羅睺羅多大士（Rāhulata）。
第十七祖僧迦難提大士（Saṃghanandi），第十八祖伽耶含多大士（Gayasata），第十九祖鳩摩羅多大士（Kumāralabdha），第二十祖阇夜多大士（Jayata）。
第二十一祖婆修盤頭大士（Vasubandhu），第二十二祖摩那羅大士（Manura），第二十三祖鶴勒那大士（Haklena），第二十四祖師子尊者（Siṃha）。
第二十五祖婆舍斯多尊者（Vasasita），第二十六祖不如蜜多尊者（Punyamitra），第二十七祖般若多羅尊者（Prajñātara），第二十八祖菩提達磨尊者（Bodhidharma）。
第二十九祖（東土二祖）慧可尊者（Huike），第三十祖（東土三祖）僧粲尊者（Sengcan），第三十一祖（東土四祖）道信尊者（Daoxin），第三十二祖（東土五祖）弘忍尊者（Hongren）。
第三十三祖（東土六祖）慧能尊者（Huineng）。
┌─────────────────────────────────────────────────────┘
│ ┌───────────┐
│┌─南嶽讓─┘┌────龍潭信─┐ └───
【English Translation】 English version Venerable: Tenth Ancestor Upagupta (Upagupta), Eleventh Ancestor Punyayasas (Puṇyayaśas), Twelfth Ancestor Aśvaghoṣa (Aśvaghoṣa).
Thirteenth Ancestor Kapila (Kapila), (First Ancestor of the Tiantai School) Fourteenth Ancestor Nāgārjuna (Nāgārjuna), Fifteenth Ancestor Kāṇadeva (Kāṇadeva), Sixteenth Ancestor Rāhulata (Rāhulata).
Seventeenth Ancestor Saṃghanandi (Saṃghanandi), Eighteenth Ancestor Gayasata (Gayasata), Nineteenth Ancestor Kumāralabdha (Kumāralabdha), Twentieth Ancestor Jayata (Jayata).
Twenty-first Ancestor Vasubandhu (Vasubandhu), Twenty-second Ancestor Manura (Manura), Twenty-third Ancestor Haklena (Haklena), Twenty-fourth Ancestor Siṃha (Siṃha).
Twenty-fifth Ancestor Vasasita (Vasasita), Twenty-sixth Ancestor Punyamitra (Punyamitra), Twenty-seventh Ancestor Prajñātara (Prajñātara), Twenty-eighth Ancestor Bodhidharma (Bodhidharma).
Twenty-ninth Ancestor (Second Ancestor of East Land) Huike (Huike), Thirtieth Ancestor (Third Ancestor of East Land) Sengcan (Sengcan), Thirty-first Ancestor (Fourth Ancestor of East Land) Daoxin (Daoxin), Thirty-second Ancestor (Fifth Ancestor of East Land) Hongren (Hongren).
Thirty-third Ancestor (Sixth Ancestor of East Land) Huineng (Huineng).
┌─────────────────────────────────────────────────────┘
│ ┌───────────┐
│┌─Nanyue Rang─┘┌────Longtan Xin─┐ └───
──馬祖一─┐ ┌────趙州諗 ┌────大溈忠─┐
└┤ │ ┌─────┘ ┌──────┘ │ │ ┌─────┘
└─青原思─┐│ └─德山鑒─┐ │┌─南泉愿────┘┌───汾陽昭─┐ │ └─普庵肅
┌─────┘│ ┌─────┘ └┤ │ ┌─────┘ │
└─石頭遷─┐│ └─雪峰存 ─┐ └─百丈海─┐ │ └─石霜圓─┐ │┌───應庵華─┐
┌──────┘│┌──────────┘┌───────┘ │ ┌─────┘ ││ ┌─────┘
│┌─天皇悟──┘│┌─○雲門偃─┐ │┌──黃檗運 ─┐│ └─楊岐會─┐ ││ └─密庵杰─┐
└┤ ││┌─────┘ └┤ ││ ┌─────┘ ││ ┌─────┘
└─藥山儼─┐ ││└─巴陵鑒─┐ └─○大溈祐─┐ ││ └─白雲端─┐ ││ └─靈隱岳
┌
【現代漢語翻譯】 現代漢語譯本 ──馬祖一 (Mazu Yi)─┐ ┌────趙州諗 (Zhao Zhou Shen) ┌────大溈忠 (Da Wei Zhong)─┐ └┤ │ ┌─────┘ ┌──────┘ │ │ ┌─────┘ └─青原思 (Qing Yuan Si)─┐│ └─德山鑒 (De Shan Jian)─┐ │┌─南泉愿 (Nan Quan Yuan)────┘┌───汾陽昭 (Fen Yang Zhao)─┐ │ └─普庵肅 (Pu An Su) ┌─────┘│ ┌─────┘ └┤ │ ┌─────┘ │ └─石頭遷 (Shi Tou Qian)─┐│ └─雪峰存 (Xue Feng Cun)─┐ └─百丈海 (Bai Zhang Hai)─┐ │ └─石霜圓 (Shi Shuang Yuan)─┐ │┌───應庵華 (Ying An Hua)─┐ ┌──────┘│┌──────────┘┌───────┘ │ ┌─────┘ ││ ┌─────┘ │┌─天皇悟 (Tian Huang Wu)──┘│┌─○雲門偃 (Yun Men Yan)─┐ │┌──黃檗運 (Huang Bo Yun)─┐│ └─楊岐會 (Yang Qi Hui)─┐ ││ └─密庵杰 (Mi An Jie)─┐ └┤ ││┌─────┘ └┤ ││ ┌─────┘ ││ ┌─────┘ └─藥山儼 (Yao Shan Yan)─┐ ││└─巴陵鑒 (Ba Ling Jian)─┐ └─○大溈祐 (Da Wei You)─┐ ││ └─白雲端 (Bai Yun Duan)─┐ ││ └─靈隱岳 (Ling Yin Yue) ┌ English version ──Mazu Yi (Mazu Yi)─┐ ┌────Zhao Zhou Shen (Zhao Zhou Shen) ┌────Da Wei Zhong (Da Wei Zhong)─┐ └┤ │ ┌─────┘ ┌──────┘ │ │ ┌─────┘ └─Qing Yuan Si (Qing Yuan Si)─┐│ └─De Shan Jian (De Shan Jian)─┐ │┌─Nan Quan Yuan (Nan Quan Yuan)────┘┌───Fen Yang Zhao (Fen Yang Zhao)─┐ │ └─Pu An Su (Pu An Su) ┌─────┘│ ┌─────┘ └┤ │ ┌─────┘ └─Shi Tou Qian (Shi Tou Qian)─┐│ └─Xue Feng Cun (Xue Feng Cun) ─┐ └─Bai Zhang Hai (Bai Zhang Hai)─┐ │ └─Shi Shuang Yuan (Shi Shuang Yuan)─┐ │┌───Ying An Hua (Ying An Hua)─┐ ┌──────┘│┌────────────────┘┌───────────────┘ │ ┌─────┘ ││ ┌─────┘ │┌─Tian Huang Wu (Tian Huang Wu)──┘│┌─○Yun Men Yan (Yun Men Yan)─┐ │┌──Huang Bo Yun (Huang Bo Yun) ─┐│ └─Yang Qi Hui (Yang Qi Hui)─┐ ││ └─Mi An Jie (Mi An Jie)─┐ └┤ │┌─────┘ └┤ ││ ┌─────┘ ││ ┌─────┘ └─Yao Shan Yan (Yao Shan Yan)─┐ ││└─Ba Ling Jian (Ba Ling Jian)─┐ └─○Da Wei You (Da Wei You)─┐ ││ └─Bai Yun Duan (Bai Yun Duan)─┐ ││ └─Ling Yin Yue (Ling Yin Yue) ┌
【English Translation】 English version ──Mazu Yi (Mazu Yi)─┐ ┌────Zhao Zhou Shen (Zhao Zhou Shen) ┌────Da Wei Zhong (Da Wei Zhong)─┐ └┤ │ ┌─────┘ ┌──────┘ │ │ ┌─────┘ └─Qing Yuan Si (Qing Yuan Si)─┐│ └─De Shan Jian (De Shan Jian)─┐ │┌─Nan Quan Yuan (Nan Quan Yuan)────┘┌───Fen Yang Zhao (Fen Yang Zhao)─┐ │ └─Pu An Su (Pu An Su) ┌─────┘│ ┌─────┘ └┤ │ ┌─────┘ └─Shi Tou Qian (Shi Tou Qian)─┐│ └─Xue Feng Cun (Xue Feng Cun) ─┐ └─Bai Zhang Hai (Bai Zhang Hai)─┐ │ └─Shi Shuang Yuan (Shi Shuang Yuan)─┐ │┌───Ying An Hua (Ying An Hua)─┐ ┌──────┘│┌────────────────┘┌───────────────┘ │ ┌─────┘ ││ ┌─────┘ │┌─Tian Huang Wu (Tian Huang Wu)──┘│┌─○Yun Men Yan (Yun Men Yan)─┐ │┌──Huang Bo Yun (Huang Bo Yun) ─┐│ └─Yang Qi Hui (Yang Qi Hui)─┐ ││ └─Mi An Jie (Mi An Jie)─┐ └┤ │┌─────┘ └┤ ││ ┌─────┘ ││ ┌─────┘ └─Yao Shan Yan (Yao Shan Yan)─┐ ││└─Ba Ling Jian (Ba Ling Jian)─┐ └─○Da Wei You (Da Wei You)─┐ ││ └─Bai Yun Duan (Bai Yun Duan)─┐ ││ └─Ling Yin Yue (Ling Yin Yue) ┌
───────┘ └┤┌─────┘ ┌─────┘ ││┌──────┘ ││
│┌──船子誠─┐ │└─雙泉寬 └─仰山寂─┐ │││┌─五祖演───┐ ││ ┌─天童全
││┌─────┘ │ ┌─────┘ ││└┤ │ ││ │
││└─夾山會─┐ └──玄沙備─┐ └─南塔涌 ││ └─瑯瑘覺 │ ││ │ 育王光
└┤┌─────┘ ┌─────┘ ┌─────────┘│┌────────┘ ││ │
│└─上藍超 └─羅漢琛─┐ └─○臨濟玄─┐ ││┌─佛眼遠─────┘│ │ 東林顏
│ ┌──────┘ ┌─────┘ │││ │ │
└──云巖晟─┐ └─○法眼益─┐ └─興化獎─┐ │└┤ 佛果勤─┐ │┌┤ 大禪明
┌──────┘ ┌──────┘ ┌─────┘ │ │ │ │││
└─
【現代漢語翻譯】 現代漢語譯本 船子誠（Chuanzi Cheng） 雙泉寬（Shuangquan Kuan） 仰山寂（Yangshan Ji） 五祖演（Wuzu Yan） 天童全（Tiantong Quan） 夾山會（Jiashan Hui） 玄沙備（Xuansha Bei） 南塔涌（Nanta Yong） 瑯瑘覺（Langye Jue） 育王光（Yu Wangguang） 上藍超（Shanglan Chao） 羅漢琛（Luohan Chen） 臨濟玄（Linji Xuan） 佛眼遠（Foyan Yuan） 東林顏（Donglin Yan） 云巖晟（Yunyan Sheng） 法眼益（Fayan Yi） 興化獎（Xinghua Jiang） 佛果勤（Foguo Qin） 大禪明（Dachan Ming）
【English Translation】 English version Chuanzi Cheng Shuangquan Kuan Yangshan Ji Wuzu Yan Tiantong Quan Jiashan Hui Xuansha Bei Nanta Yong Langye Jue Yu Wangguang Shanglan Chao Luohan Chen Linji Xuan Foyan Yuan Donglin Yan Yunyan Sheng Fayan Yi Xinghua Jiang Foguo Qin Dachan Ming
○洞山價─┐ │┌─天臺韶─┐ └─南院颙─┐ │ └─佛鑒勤 │ │││ 有○者
┌─────┘ └┤ │ ┌─────┘ │┌──────┘ │││
└─曹山寂─┐ └─永明潛 │ └─風穴沼─┐ ││┌─虎丘隆──────┘││ 禪分五
┌─────┘ ┌─────┘ ┌─────┘ │└┤ ││
└─鹿門真 └─永明壽 └─首山念─────┘ └─大慧杲───────┘└─宗之始
釋氏稽古略
烏程職里寶相比丘釋 覺岸 寶洲(編集再治)
三皇
太昊庖犧氏
風姓。以木德王。都宛丘(今汴梁路陳州郡名淮陽。禹貢豫州之域)。上古之人捕逐禽獸。食肉衣皮難以致之。太昊教民作網罟。以佃以漁豢養六畜。且以犧牲享神祇故。曰庖犧氏。後世曰伏犧氏。始畫八卦造書契。由是文籍生焉。以龍紀官。在位一百一十六年。易曰。伏犧刳木為舟。剡木為楫。琴操曰。伏犧作琴修身理性。反其天真也。通曆曰。伏犧作二十五絃之瑟。以制婚姻之禮。圖
【現代漢語翻譯】 現代漢語譯本 ○洞山價（Dongshan Jia）─┐ │┌─天臺韶（Tiantai Shao）─┐ └─南院颙（Nanyuan Yong）─┐ │ └─佛鑒勤（Fojian Qin） │ │││ 有○者 ┌─────┘ └┤ │ ┌─────┘ │┌──────┘ │││ └─曹山寂（Caoshan Ji）─┐ └─永明潛（Yongming Qian） │ └─風穴沼（Fengxue Zhao）─┐ ││┌─虎丘隆（Huqiu Long）──────┘││ 禪分五 ┌─────┘ ┌─────┘ ┌─────┘ │└┤ ││ └─鹿門真（Lumen Zhen） └─永明壽（Yongming Shou） └─首山念（Shoushan Nian）─────┘ └─大慧杲（Dahui Gao）───────┘└─宗之始 釋氏稽古略 烏程職里寶相比丘釋 覺岸（Jue'an） 寶洲（Baozhou）(編集再治) 三皇 太昊庖犧氏（Taihao Paoxi Shi） 風姓。以木德王。都宛丘（Wanchiu）（今汴梁路陳州郡名淮陽。禹貢豫州之域）。上古之人捕逐禽獸。食肉衣皮難以致之。太昊教民作網罟。以佃以漁豢養六畜。且以犧牲享神祇故。曰庖犧氏。後世曰伏犧氏。始畫八卦造書契。由是文籍生焉。以龍紀官。在位一百一十六年。易曰。伏犧刳木為舟。剡木為楫。琴操曰。伏犧作琴修身理性。反其天真也。通曆曰。伏犧作二十五絃之瑟。以制婚姻之禮。圖
【English Translation】 English version ○ Dongshan Jia─┐ │┌─ Tiantai Shao─┐ └─ Nanyuan Yong─┐ │ └─ Fojian Qin │ │││ There are ○ ┌─────┘ └┤ │ ┌─────┘ │┌──────┘ │││ └─ Caoshan Ji─┐ └─ Yongming Qian │ └─ Fengxue Zhao─┐ ││┌─ Huqiu Long──────┘││ Chan divides into five ┌─────┘ ┌─────┘ ┌─────┘ │└┤ ││ └─ Lumen Zhen └─ Yongming Shou └─ Shoushan Nian─────┘ └─ Dahui Gao───────┘└─ The beginning of the sect Shi Shi Ji Gu Lue (A Brief Examination of Buddhist History) Shakya Jue'an (Awakened Shore), a Bhiksu (Buddhist monk) from Bao Xiang Bi in Wucheng, and Baozhou (Treasure Continent) (edited and revised). The Three Sovereigns Taihao Paoxi Shi (Taihao Paoxi Clan) With the surname Feng, he ruled with the virtue of wood. His capital was in Wanchiu (present-day Huaiyang, Chenzhou Prefecture, Bianliang Road, the region of Yuzhou in the Tribute of Yu). In ancient times, people hunted and chased birds and beasts, eating meat and wearing skins, which was difficult to obtain. Taihao taught the people to make nets for farming and fishing, and to raise six kinds of domestic animals. He also used sacrifices to honor the gods, hence he was called Paoxi Shi. Later generations called him Fuxi Shi. He first drew the Eight Trigrams and created writing, from which literature arose. He used dragons to record official positions. He reigned for one hundred and sixteen years. The Book of Changes says, 'Fuxi hollowed out wood to make boats and sharpened wood to make oars.' The Qin Cao says, 'Fuxi made the qin (zither) to cultivate the body and mind, returning to his natural state.' The Tongli says, 'Fuxi made a twenty-five-stringed zither to establish the rites of marriage.' (See) the illustration.
經曰。庖犧生陜西鞏昌路秦州成紀縣。母曰華胥。禹貢雍州之域也。晉寧路河中府霍州有伏牛臺。伏犧伏牛乘馬之所。女媧墓在焉(冀州之域)淮西廬州有女媧古廟。
女媧氏 共工氏 大庭氏 柏皇氏 中皇氏 栗陸氏 驪連氏 赫胥氏 尊盧氏 混沌氏 昊英氏 朱襄氏 葛天氏 陰康氏 無懷氏
宋哲宗元祐五年二月。諸葛深紹運圖曰。已上十五氏。合一萬七千七百八十七年。
社稷神 風俗通曰。共工氏之子曰修。好遠遊。舟車所至。足跡所達。靡不窮覽。故祀以為社神。左傳曰。共工氏有子曰勾龍氏。平水土故祀以社。禮記曰。共工氏之霸九州也。其子曰后土。能平九州。故祀以為社。又厲山氏之有天下也。其子柱能植五穀。故祀以為稷。蔡邕獨斷曰。周棄播殖百穀。以稷為百穀之長。因以稷名。其神棄周后稷也。
炎帝神農氏
姜姓。繼伏犧氏。王火德。都魯。今東平路禹貢兗州之域。時人茹草飲水。食木實肉禽獸。多疾病。炎帝求可食之物。教以火食。時天雨粟。乃教民播種五穀。作陶治斤斧耒耜鋤耨。以墾草莽。而五穀興故曰神農氏。又嘗百草。一日遇七十毒。以一人不足為養。日中為市乃通有無。以火紀官。在位一百二十年。桓譚新論曰。神農氏削桐為琴。繩絲為
【現代漢語翻譯】 現代漢語譯本：經書上說，庖犧（Pao Xi，中國神話人物，人文始祖）生於陜西鞏昌路秦州成紀縣，他的母親是華胥（Hua Xu，傳說中人物）。那裡是《禹貢》中雍州（Yong Zhou，古代九州之一）的地域。晉寧路河中府霍州有伏牛臺（Fu Niu Tai），是伏犧（Fu Xi，即庖犧）伏牛乘馬的地方。女媧（Nüwa，中國神話中的女神）的墓也在這裡（冀州（Ji Zhou，古代九州之一）的地域）。淮西廬州有女媧古廟。
女媧氏（Nüwa Shi），共工氏（Gonggong Shi），大庭氏（Dating Shi），柏皇氏（Baihuang Shi），中皇氏（Zhonghuang Shi），栗陸氏（Lilu Shi），驪連氏（Lilian Shi），赫胥氏（Hexu Shi），尊盧氏（Zunlu Shi），混沌氏（Hundun Shi），昊英氏（Haoying Shi），朱襄氏（Zhuxiang Shi），葛天氏（Getian Shi），陰康氏（Yinkang Shi），無懷氏（Wuhuai Shi）。
宋哲宗元祐五年二月，諸葛深紹運圖上說，以上十五氏，合計一萬七千七百八十七年。
社稷神（Sheji Shen，土地神和穀神）：《風俗通》上說，共工氏（Gonggong Shi）的兒子叫修（Xiu），喜歡遠遊，凡是舟車所能到達的地方，他的足跡沒有不遍及的，所以人們祭祀他作為社神。《左傳》上說，共工氏（Gonggong Shi）有個兒子叫勾龍氏（Goulong Shi），治理水土有功，所以人們祭祀他作為社神。《禮記》上說，共工氏（Gonggong Shi）稱霸九州的時候，他的兒子叫后土（Houtu），能夠治理九州，所以人們祭祀他作為社神。還有厲山氏（Lishan Shi）擁有天下的時候，他的兒子柱（Zhu）能夠種植五穀，所以人們祭祀他作為稷神。《蔡邕獨斷》上說，周棄（Zhou Qi）播種百穀，以稷（Ji）為百穀之長，因此用稷來命名。他的神就是棄，即周朝的后稷（Houji）。
炎帝神農氏（Yandi Shennong Shi）
姜姓，繼承伏犧氏（Fu Xi Shi）。以火德為王。都城在魯（Lu），即今天的東平路，是《禹貢》中兗州（Yan Zhou，古代九州之一）的地域。當時的人們吃草喝水，吃樹上的果實和肉類禽獸，經常生病。炎帝（Yandi）尋找可以食用的東西，教人們用火做飯。當時天上降下穀子，於是教人們播種五穀，製作陶器，冶煉斧頭、耒耜、鋤頭等農具，用來開墾荒地，五穀才得以興盛，所以被稱為神農氏（Shennong Shi）。他又品嚐各種草藥，一天之內遇到七十種毒。認為用一個人來供養天下人是不夠的，於是設立集市，使人們互相交換有無。用火來記錄官職。在位一百二十年。《桓譚新論》上說，神農氏（Shennong Shi）削桐木為琴，用繩索做弦。
【English Translation】 English version: The scripture says: Pao Xi (Pao Xi, a figure in Chinese mythology, the ancestor of humanity) was born in Chengji County, Qinzhou, Gongchang Road, Shaanxi. His mother was Hua Xu (Hua Xu, a legendary figure). That area is the region of Yong Zhou (Yong Zhou, one of the ancient Nine Provinces) in the 'Yu Gong' (Tribute of Yu). In Huozhou, Hezhong Prefecture, Jinning Road, there is Funiu Terrace (Funiu Tai), where Fu Xi (Fu Xi, i.e., Pao Xi) subdued oxen and rode horses. The tomb of Nüwa (Nüwa, a goddess in Chinese mythology) is also located there (in the region of Ji Zhou (Ji Zhou, one of the ancient Nine Provinces)). In Luzhou, Huaixi, there is an ancient temple of Nüwa.
Nüwa Shi, Gonggong Shi, Dating Shi, Baihuang Shi, Zhonghuang Shi, Lilu Shi, Lilian Shi, Hexu Shi, Zunlu Shi, Hundun Shi, Haoying Shi, Zhuxiang Shi, Getian Shi, Yinkang Shi, Wuhuai Shi.
In the fifth year of the Yuanyou reign of Emperor Zhezong of Song, in the second month, Zhuge Shen's Shaoyun Diagram stated that the above fifteen clans totaled 17,787 years.
Gods of Sheji (Sheji Shen, gods of land and grain): 'Fengsu Tong' (Comprehensive Customs) says that the son of Gonggong Shi (Gonggong Shi) was named Xiu (Xiu), who loved to travel far. Wherever boats and carriages could reach, his footprints were everywhere. Therefore, people worshiped him as the god of She (earth). 'Zuo Zhuan' (Zuo Commentary) says that Gonggong Shi (Gonggong Shi) had a son named Goulong Shi (Goulong Shi), who was meritorious in regulating water and land, so people worshiped him as the god of She. 'Li Ji' (Book of Rites) says that when Gonggong Shi (Gonggong Shi) dominated the Nine Provinces, his son was named Houtu (Houtu), who was able to govern the Nine Provinces, so people worshiped him as the god of She. Also, when Lishan Shi (Lishan Shi) possessed the world, his son Zhu (Zhu) was able to plant the five grains, so people worshiped him as the god of Ji (grain). 'Cai Yong's Duduan' (Cai Yong's Monograph) says that Zhou Qi (Zhou Qi) sowed the hundred grains, and Ji (Ji) was the chief of the hundred grains, so it was named Ji. His god is Qi, i.e., Houji (Houji) of the Zhou Dynasty.
Yandi Shennong Shi (Yandi Shennong Shi)
With the surname Jiang, he succeeded Fu Xi Shi (Fu Xi Shi). He reigned with the virtue of fire. His capital was in Lu (Lu), which is today's Dongping Road, the region of Yan Zhou (Yan Zhou, one of the ancient Nine Provinces) in the 'Yu Gong' (Tribute of Yu). At that time, people ate grass and drank water, ate fruits from trees and meat from birds and beasts, and were often sick. Yandi (Yandi) sought edible things and taught people to cook with fire. At that time, millet rained from the sky, so he taught people to sow the five grains, make pottery, and forge axes, plows, hoes, and other agricultural tools to cultivate wasteland, and the five grains flourished, so he was called Shennong Shi (Shennong Shi). He also tasted various herbs and encountered seventy poisons in one day. Believing that it was not enough to nourish the world with one person, he established markets so that people could exchange what they had for what they needed. He used fire to record official positions. He reigned for 120 years. 'Huan Tan's Xinlun' (Huan Tan's New Treatise) says that Shennong Shi (Shennong Shi) carved tung wood into a zither and used ropes as strings.
弦。以通神明之德。廣雅曰。神農氏琴長三尺六寸。上有五絃。曰宮商角徵羽。周文王增二絃。曰少宮少商也。
帝承 帝臨 帝明 帝宣 帝厘 帝哀 帝榆 帝岡 已上八帝皆神農氏。合五百一十年。末年諸侯相伐。歸之黃帝。
黃帝有熊氏
公孫姓。軒轅名。有熊國君少典之子。神農氏為天子。諸侯相侵伐。神農氏弗能征。諸侯侵陵。最強暴者惟蚩尤。軒轅修德治兵。與炎帝氏戰而勝之。擒蚩尤于涿鹿殺之(今大都路涿州郡名范陽豫域)。於是諸侯咸歸軒轅。推軒轅代神農氏為天子。黃帝元年丁亥始立制度。天下不順者從而征之。其土地東至於海。西至於崆峒(今甘肅省肅州路雍州域)。南至於海。北逐獯鬻。邑于涿鹿之阿。遷徙無常。以兵師為營衛。以云紀官。有土德之瑞。舉風后力牧犬山稽常先大鴻得六相。而天地治神明至。帝受河圖。見日月星辰之象。於是始有星官之書。命大撓探五行之情。占斗綱所建。於是始作甲子。命容成造歷。命隸首作算數。命伶倫造律呂。命車區占星氣。容成兼而總之。為文章以表貴賤。作舟車以濟不通。畫野分州得百里之國萬區。八家為井。井一為鄰。鄰三為朋。朋三為里。里五為邑。邑十為都。都十為師。師十為州。設左右大監。監于萬國。舉封禪之禮
【現代漢語翻譯】 現代漢語譯本 『弦』，用來溝通神明的德行。《廣雅》中記載，神農氏的琴長三尺六寸，上有五根弦，分別叫做宮、商、角、徵、羽。周文王又增加了兩根弦，叫做少宮、少商。
帝承（Dì Chéng），帝臨（Dì Lín），帝明（Dì Míng），帝宣（Dì Xuān），帝厘（Dì Lí），帝哀（Dì Āi），帝榆（Dì Yú），帝岡（Dì Gāng），以上八位帝王都是神農氏的後代，總共統治了五百一十年。末年，諸侯互相攻伐，最終歸順於黃帝。
黃帝有熊氏（Huángdì Yǒuxióngshì）
姓公孫（Gōngsūn），名軒轅（Xuānyuán），是有熊國君少典（Shǎodiǎn）的兒子。神農氏擔任天子時，諸侯互相侵略攻伐，神農氏無法征討。諸侯中侵略最厲害的是蚩尤（Chīyóu）。軒轅修養德行，整頓軍隊，與炎帝氏（Yándìshì）作戰並戰勝了他，在涿鹿（Zhuōlù）擒獲並殺死了蚩尤（今大都路涿州郡名范陽豫域）。於是諸侯都歸順於軒轅，推舉軒轅代替神農氏擔任天子。黃帝元年丁亥（Dīnghài），開始制定制度。天下不順從的人就征討他們。他的領土東到大海，西到崆峒（Kōngtóng）（今甘肅省肅州路雍州域），南到大海，北驅逐獯鬻（Xūnyù）。在涿鹿之阿（Zhuōlù zhī Ā）建都。遷徙沒有定所，用軍隊作為營衛。用云來記錄官職。有土德的祥瑞。提拔了風后（Fēnghòu）、力牧（Lìmù）、犬戎（Quǎnróng）、山稽（Shānjī）、常先（Chángxiān）、大鴻（Dàhóng）六位賢臣，於是天地得到治理，神明降臨。黃帝接受了河圖（Hétú），看到了日月星辰的景象。於是開始有了星官的書籍。命令大撓（Dàráo）探究五行的規律，占卜斗綱所指的方向，於是開始創造了甲子（Jiǎzǐ）。命令容成（Róngchéng）制定曆法，命令隸首（Lìshǒu）製作算數，命令伶倫（Línglún）製作律呂，命令車區（Chēqū）占卜星氣。容成兼顧並總管這些事務，創作文章來表示貴賤等級，製造舟車來渡過不通的地方。劃分田野分設州，得到方圓百里的國家萬個區域。八家為井，井一為鄰，鄰三為朋，朋三為里，里五為邑，邑十為都，都十為師，師十為州。設定左右大監，監督各個國家。舉行封禪的禮儀。
【English Translation】 English version 『Strings』 are used to communicate with the virtues of the deities. The 『Guang Ya』 records that the Qin (a stringed instrument) of Shennong (Shénnóng) [Divine Farmer] was three feet six inches long and had five strings, named Gong, Shang, Jiao, Zhi, and Yu. King Wen of Zhou (Zhōu Wénwáng) added two more strings, named Shao Gong and Shao Shang.
Di Cheng (Dì Chéng), Di Lin (Dì Lín), Di Ming (Dì Míng), Di Xuan (Dì Xuān), Di Li (Dì Lí), Di Ai (Dì Āi), Di Yu (Dì Yú), Di Gang (Dì Gāng), these eight emperors were all descendants of Shennong, ruling for a total of 510 years. In the final years, the feudal lords attacked each other, eventually submitting to the Yellow Emperor.
The Yellow Emperor of Youxiong (Huángdì Yǒuxióngshì) [Yellow Emperor of the Youxiong Clan]
His surname was Gongsun (Gōngsūn), his given name was Xuanyuan (Xuānyuán), and he was the son of Shaodian (Shǎodiǎn), the ruler of the Youxiong state. When Shennong was the Son of Heaven, the feudal lords invaded and attacked each other, and Shennong was unable to conquer them. The most aggressive among the feudal lords was Chi You (Chīyóu). Xuanyuan cultivated virtue and governed the army, fought and defeated the Yan Emperor (Yándì), captured and killed Chi You in Zhuolu (Zhuōlù) (now Zhuozhou of Dadu Road, Fanyang region of Yuyu). Thereupon, the feudal lords all submitted to Xuanyuan, and they promoted Xuanyuan to replace Shennong as the Son of Heaven. In the first year of the Yellow Emperor, Dinghai (Dīnghài), he began to establish systems. Those who did not obey him were conquered. His territory extended east to the sea, west to Kongtong (Kōngtóng) (now Suzhou Road, Yongzhou region of Gansu Province), south to the sea, and north to expel the Xunyu (Xūnyù). He established his capital at the banks of Zhuolu (Zhuōlù zhī Ā). His migrations were not constant, and he used the army as his guard. He used clouds to record official positions. He had the auspicious sign of the virtue of earth. He promoted Feng Hou (Fēnghòu), Li Mu (Lìmù), Quan Rong (Quǎnróng), Shan Ji (Shānjī), Chang Xian (Chángxiān), and Da Hong (Dàhóng) as his six ministers, and thus heaven and earth were governed, and the deities descended. The Emperor received the Hetu (Hétú) [River Diagram], and saw the images of the sun, moon, and stars. Thus, there began to be books of star officials. He ordered Da Rao (Dàráo) to explore the nature of the five elements, and to divine the direction indicated by the Dipper, and thus he began to create the Jiazi (Jiǎzǐ) [sexagenary cycle]. He ordered Rong Cheng (Róngchéng) to create the calendar, ordered Li Shou (Lìshǒu) to create arithmetic, ordered Ling Lun (Línglún) to create musical scales, and ordered Che Qu (Chēqū) to divine the atmosphere of the stars. Rong Cheng oversaw and managed all these affairs, created writings to represent the ranks of nobility, and built boats and vehicles to cross impassable places. He divided the fields and established states, obtaining ten thousand regions of countries with a hundred li square. Eight families formed a well, one well formed a neighbor, three neighbors formed a friend, three friends formed a village, five villages formed a town, ten towns formed a capital, ten capitals formed an army, and ten armies formed a state. He established left and right grand supervisors to supervise the various countries. He held the Fengshan (Fēngshàn) [sacrificial] ceremonies.
。作咸池之樂遠夷之國莫不入貢。黃帝二十五子。得姓者十四人。為十二姓。姬酉祁已縢箴任荀僖姞儇休。正妃二子一曰玄囂二曰昌意。皆得為諸侯。黃帝崩。人以為仙去。帝在位一百一十年(史記)。皇甫謐曰。黃帝生陜西鞏昌路秦州壽丘。冢在寧州橋山(雍州之域)。黃帝上升之地鼎湖(今淅東道處州路仙都山陽域)。蚩尤冢(今東平路闞鄉)高七丈。民常十月祀之。有赤氣出。如疋絳帛。民名為蚩尤旗。
易干鑿度曰。昔燧人氏仰觀鬥極以定方名。庖犧因之而畫八卦。黃帝受命。使大撓造甲子。容成次歷數。五行九宮之說自此而興。故說卦云。陽數九者。立天之道曰陰與陽陰。二陽一則天有三焉。立地之道曰柔與剛。柔二剛一則地亦有三焉。立人之道曰仁與義。義二仁一則人亦有三焉。三三合九。陰陽相包以成萬物。
指南車 黃帝蚩尤戰。蚩尤為大霧。軍士皆迷。黃帝作指南車以示四方。遂擒蚩尤殺之 有熊國 今河南新鄭是也(史記)。
五帝
少昊金天氏
巳姓。黃帝子。字青陽。王金德。都窮桑(今濟寧路兗州曲阜)。有鳳凰之瑞。因之以鳥紀官。在位八十四年。壽終一百歲。
顓頊高陽氏
昌意之子。黃帝孫也。以水德。都帝丘(今東昌路濮州兗域)。
【現代漢語翻譯】 現代漢語譯本：製作了咸池的音樂，遙遠的國家沒有不來進貢的。黃帝有二十五個兒子，得到姓氏的有十四人，形成了十二個姓：姬、酉、祁、已、縢、箴、任、荀、僖、姞、儇、休。正妃生了兩個兒子，一個叫玄囂，一個叫昌意，都成爲了諸侯。黃帝去世，人們認為他成仙離開了。黃帝在位一百一十年（《史記》記載）。皇甫謐說，黃帝生於陜西鞏昌路秦州壽丘，墳墓在寧州橋山（雍州境內）。黃帝昇天的地方是鼎湖（今浙東道處州路仙都山陽域）。蚩尤的墳墓（今東平路闞鄉）高七丈，百姓常常在十月祭祀他，有紅色的氣冒出來，像一匹紅色的絲綢，百姓稱之為蚩尤旗。
《易干鑿度》說：從前燧人氏仰觀北斗星來確定方位名稱，庖犧氏因此畫了八卦。黃帝接受天命，讓大撓創造了甲子，容成整理曆法。五行九宮的學說從此興起。所以《說卦》說，陽數九，確立天道，叫做陰與陽，陰二陽一，那麼天就有三。確立地道，叫做柔與剛，柔二剛一，那麼地也有三。確立人道，叫做仁與義，義二仁一，那麼人也有三。三個三相合為九，陰陽相互包容以產生萬物。
指南車：黃帝與蚩尤（Chi You）作戰，蚩尤製造了大霧，軍士都迷失了方向。黃帝制造了指南車來指示四方，於是擒獲了蚩尤並將他殺死。有熊國：就是現在的河南新鄭（《史記》記載）。
五帝
少昊（Shao Hao）金天氏（Jin Tian Shi）
巳姓，黃帝的兒子，字青陽。以金德為王。都城在窮桑（今濟寧路兗州曲阜）。有鳳凰的祥瑞。因此用鳥來記錄官職。在位八十四年，壽命終結於一百歲。
顓頊（Zhuan Xu）高陽氏（Gao Yang Shi）
昌意的兒子，黃帝的孫子。以水德為王。都城在帝丘（今東昌路濮州兗域）。
【English Translation】 English version: The music of Xianchi was composed, and distant countries all came to pay tribute. The Yellow Emperor had twenty-five sons, fourteen of whom received surnames, forming twelve surnames: Ji, You, Qi, Yi, Teng, Zhen, Ren, Xun, Xi, Ji, Xuan, and Xiu. The principal wife bore two sons, one named Xuanxiao and the other named Changyi, both of whom became feudal lords. The Yellow Emperor passed away, and people believed he had ascended to immortality. The Yellow Emperor reigned for one hundred and ten years (as recorded in the 'Records of the Grand Historian'). Huangfu Mi said that the Yellow Emperor was born in Shouqiu, Qinzhou, Gongchang Road, Shaanxi, and his tomb is located in Qiaoshan, Ningzhou (within the territory of Yongzhou). The place where the Yellow Emperor ascended to heaven is Dinghu (now Xian Du Mountain Yang Region, Chuzhou Road, Zhedong Province). Chi You's tomb (now Kanxiang, Dongping Road) is seven zhang high, and the people often worship him in October, when a red gas emerges, resembling a bolt of red silk, which the people call the Chi You Flag.
The 'Yi Qian Zao Du' says: In the past, Suirenshi looked up at the Dipper to determine the names of the directions, and Paoxi then drew the Eight Trigrams based on this. The Yellow Emperor received the mandate of heaven and had Daniao create the Jiazi, and Rongcheng organized the calendar. The doctrines of the Five Elements and Nine Palaces arose from this. Therefore, the 'Shuo Gua' says that the yang number is nine, establishing the way of heaven, called yin and yang, with two yin and one yang, so heaven has three. Establishing the way of earth, called softness and hardness, with two soft and one hard, so earth also has three. Establishing the way of man, called benevolence and righteousness, with two righteousness and one benevolence, so man also has three. Three threes combine into nine, with yin and yang encompassing each other to create all things.
The South-Pointing Chariot: In the battle between the Yellow Emperor and Chi You (Chi You), Chi You created a great fog, and the soldiers all became lost. The Yellow Emperor created the South-Pointing Chariot to indicate the four directions, and thus captured Chi You and killed him. Youxiong State: is now Xinzheng, Henan (as recorded in the 'Records of the Grand Historian').
The Five Emperors
Shao Hao (Shao Hao) of the Jin Tian Clan (Jin Tian Shi)
Surname Si, son of the Yellow Emperor, styled Qingyang. He reigned with the virtue of metal. His capital was in Qiongsang (now Qufu, Yanzhou, Jining Road). There was an auspicious omen of the phoenix. Therefore, he used birds to record official positions. He reigned for eighty-four years and lived to be one hundred years old.
Zhuan Xu (Zhuan Xu) of the Gao Yang Clan (Gao Yang Shi)
Son of Changyi, grandson of the Yellow Emperor. He reigned with the virtue of water. His capital was in Diqiu (now Puyang, Dongchang Road, Yanzhou Region).
生八才子。謂之八凱。少昊氏之衰。人民雜糅。民瀆于祀。祭享無度。帝平九黎之亂。神人不雜。無相侵瀆。作歷以孟春為元。故帝為歷宗也。土地東至蟠木。西至流沙。南至交趾。北至幽陵(今燕京也)在位七十八年。海外經曰。東海中有山名曰度索。上有大桃樹。屈蟠三千里。地裡志曰。流沙在甘肅省甘州路。郡名張掖。
帝嚳高辛氏
蟜極之子。黃帝曾孫也。王木德。都西毫(今河南府路偃師縣也。古洛州像域)。帝生而神聖。自言其名。順天之義。知民之急。仁而威。惠而信。取天地之財而節用之。撫教萬民而利誨之。推日月而迎送之。明鬼神而敬事之。日月所照。風雨所至。莫不服從。生八才子謂之八元。在位七十年。壽終一百五歲。崩葬今大名路開州秋山(兗冀二州之域)。子摯(音至)立在位九年。而不善。禪于唐侯(堯也)。
帝堯陶唐氏
帝嚳子。摯之弟也。摯立封堯為陶侯。改封唐故曰陶唐氏。伊祁姓也。堯既受摯禪。以火德。都平陽(今晉寧路冀州之域)。茅茨不剪。土階三尺蓂莢生於庭蓂草也。一日生一莢。至十五日成十五莢。十六日落一莢。至三十日落而盡(月小連落二莢)。更生更落。帝自奉甚薄。賦役甚寡是時有大風猰(苦八反)㺄(音俞)封豨(胡鬼反)
【現代漢語翻譯】 現代漢語譯本 少昊氏生了八個有才華的兒子，被稱為『八凱』。少昊氏衰落時期，人民混雜居住，百姓隨意祭祀，祭享沒有節制。帝顓頊平定了九黎的叛亂，使神和人不再混雜，互不侵擾。他制定曆法，以孟春作為曆法的開端，所以帝顓頊是曆法的宗師。他的疆域，東到蟠木，西到流沙，南到交趾，北到幽陵（今北京一帶）。在位七十八年。《海外經》記載，東海中有一座山名叫度索山，山上有一棵巨大的桃樹，樹枝彎曲盤繞三千里。《地裡志》記載，流沙在甘肅省甘州路，郡名叫張掖。
帝嚳高辛氏
是蟜極的兒子，黃帝的曾孫。以木德為王。都城在西毫（今河南省偃師縣一帶，古洛州地域）。帝嚳生來就神聖，自己說出自己的名字。順應天意，瞭解百姓的急需。仁慈而有威嚴，施惠而講信用。取用天地的財富而節約使用，安撫教導萬民而給予他們利益和教誨。推算日月的執行規律而迎接和送別它們，明瞭鬼神之事而恭敬地侍奉它們。日月所照耀的地方，風雨所到達的地方，沒有不服從的。生了八個有才華的兒子，被稱為『八元』。在位七十年，享年一百零五歲。去世后安葬在今大名路開州秋山（兗州和冀州的交界地帶）。兒子摯（音zhì）繼位，在位九年，治理得不好，於是把帝位禪讓給了唐侯（堯）。
帝堯陶唐氏
是帝嚳的兒子，摯的弟弟。摯繼位后封堯為陶侯，後來改封為唐，所以稱為陶唐氏。姓伊祁。堯接受摯的禪讓后，以火德為王。都城在平陽（今山西省臨汾市一帶）。住的是茅草蓋的房子，不加修剪；臺階是土筑的，只有三尺高。庭院裡生長著蓂莢（míng jiá）草，這是一種奇特的草，每天生長一片葉子，到十五天時長成十五片葉子；十六天時掉落一片葉子，到三十天時全部掉光（小月時會連續掉落兩片葉子）。掉落之後又重新生長。帝堯自己生活非常儉樸，賦稅徭役非常少。當時有大風，還有猰（yà）㺄（yú），封豨（xī）等怪獸。
【English Translation】 English version Shao Hao (name of a legendary ruler) gave birth to eight talented sons, who were called 'The Eight Kai'. During the decline of Shao Hao's reign, the people lived in a mixed manner, and their sacrifices were excessive and without restraint. Emperor Zhuanxu (name of a legendary ruler) quelled the rebellion of the Nine Li tribes, separating gods and humans to prevent mutual intrusion. He established the calendar, taking the first month of spring as its beginning, thus Emperor Zhuanxu is regarded as the founder of the calendar. His territory extended east to Panmu, west to Liusha (quicksand), south to Jiaozhi, and north to Youling (present-day Beijing area). He reigned for seventy-eight years. The 'Overseas Classic' records that there is a mountain in the East Sea called Mount Dusuo, on which grows a large peach tree with branches winding for three thousand miles. The 'Geography Records' states that Liusha is located in Ganzhou Road, Gansu Province, with the prefecture named Zhangye.
Emperor Ku (name of a legendary ruler) of the Gaoxin clan
He was the son of Qiaoji and the great-grandson of the Yellow Emperor. He ruled with the virtue of Wood. His capital was in Xihao (present-day Yanshi County, Henan Province, the ancient Luozhou region). Emperor Ku was born divine and proclaimed his own name. He followed the will of Heaven, understood the needs of the people, was benevolent and majestic, kind and trustworthy. He took the wealth of Heaven and Earth and used it sparingly, nurtured and taught the people, benefiting and instructing them. He calculated the movements of the sun and moon, welcoming and sending them off. He understood the affairs of ghosts and spirits and served them respectfully. Wherever the sun and moon shone, wherever the wind and rain reached, all submitted to him. He gave birth to eight talented sons, who were called 'The Eight Yuan'. He reigned for seventy years and lived to be one hundred and five years old. He was buried in Qiushan, Kaizhou, Daming Road (the region between Yanzhou and Jizhou). His son Zhi (pronunciation: zhì) succeeded him, but after reigning for nine years without governing well, he abdicated the throne to the Marquis of Tang (Yao).
Emperor Yao (name of a legendary ruler) of the Tao Tang clan
He was the son of Emperor Ku and the younger brother of Zhi. After Zhi ascended the throne, he enfeoffed Yao as the Marquis of Tao, and later changed the fief to Tang, hence the name Tao Tang clan. His surname was Yi Qi. After Yao received the abdication from Zhi, he ruled with the virtue of Fire. His capital was in Pingyang (present-day Linfen City, Shanxi Province). He lived in a thatched hut that was not trimmed, and the steps were made of earth, only three feet high. Míng jiá grass grew in the courtyard, a peculiar grass that grew one leaf each day, reaching fifteen leaves on the fifteenth day; on the sixteenth day, one leaf would fall, until all were gone on the thirtieth day (during months with fewer days, two leaves would fall consecutively). After falling, it would grow again. Emperor Yao himself lived very frugally, and the taxes and corvée were very light. At that time, there were great winds, as well as strange beasts such as Ya (yà), Yu (yú), and Fengxi (xī).
修蛇。皆為民害。帝乃使羿繳大風于青丘之澤(東方澤名)殺猰㺄。斷修蛇于洞庭。擒封豨于桑林。民乃悅。洪水為災。四岳舉鯀(禹之父也)。治水九年弗成。帝之子丹朱不肖求賢德可以遜位者。群臣舉舜。帝以二女妻舜。歷試諸難。納于大麓(今順德路)。烈風雷雨不迷。使之攝位。又二十八年帝崩。堯在位通舜攝共九十八年。壽一百九十八歲。堯作樂曰大章。舜避堯之子丹朱于河南(今汴梁地)。天下朝覲訟獄者不歸丹朱而歸舜。舜乃即天子位(史記) 書堯典曰放勛。蔡氏沈曰。放勛者總言堯之德業也。
帝舜有虞氏
曰重華。稱都君。黃帝八代孫。黃帝生昌意。昌意生顓頊。顓頊生窮蟬。窮蟬生康敬。康敬生句芒。句芒生蟜牛。蟜牛生瞽瞍。瞽瞍生舜。姚姓。舜母死。繼母生象。父母及象。常欲殺舜。舜盡孝悌之道事父母。待其弟尤恭。耕于歷山(河東)。漁于雷澤(兗州)。陶于河濱(今濟陰定陶西南陶丘亭)。所居成聚。二年成邑。三年成都。二十以孝聞。年三十堯以二女妻之。將遜以位。舜舉高陽氏高辛氏之子八凱八元。凱主后土。元布五教於四方。堯於是使舜攝位。帝鴻氏有不才子。號曰渾沌。歡兜也。少皞氏有不才子。號曰窮奇。共工氏顓頊氏有不才子。號曰梼杌。鯀也。縉雲氏有
【現代漢語翻譯】 現代漢語譯本：修蛇（一種巨大的蛇），都是百姓的禍害。帝（指堯）於是派羿在青丘之澤（東方的沼澤地名）射殺大風，殺死猰㺄（一種怪獸）。在洞庭湖斬斷修蛇，在桑林擒獲封豨（一種野豬）。百姓這才高興。洪水成為災害，四岳（四方諸侯之長）推舉鯀（禹的父親）治理洪水，九年沒有成功。帝的兒子丹朱不成器，（堯）尋求賢德可以禪讓帝位的人。群臣推舉舜。帝把兩個女兒嫁給舜，經歷各種艱難的考驗，把舜安置在大麓（今順德路）。（舜）在狂風暴雨中不迷失方向，讓舜代理帝位。又過了二十八年帝堯去世。堯在位加上舜代理共九十八年，享年一百九十八歲。堯創作樂曲叫做《大章》。舜爲了避讓堯的兒子丹朱，來到河南（今汴梁一帶）。天下前來朝見、訴訟的人都不歸向丹朱而歸向舜。舜於是即天子位。《史記》記載堯典說：『放勛』。蔡氏沈說：『放勛是總括堯的德行和功業。』 帝舜有虞氏 名叫重華，號稱都君。是黃帝的第八代孫。黃帝生昌意，昌意生顓頊，顓頊生窮蟬，窮蟬生康敬，康敬生句芒，句芒生蟜牛，蟜牛生瞽瞍，瞽瞍生舜。姓姚。舜的母親去世后，繼母生了象。父母和象，常常想殺害舜。舜竭盡孝順友愛之道侍奉父母，對待弟弟尤其恭敬。在歷山（河東）耕種，在雷澤（兗州）打漁，在河邊（今濟陰定陶西南陶丘亭）製陶。所居住的地方一年形成村落，二年形成城鎮，三年形成都市。二十歲時以孝順聞名。三十歲時堯把兩個女兒嫁給他，打算把帝位禪讓給他。舜推舉高陽氏、高辛氏的兒子八凱、八元。凱主管后土，元在四方傳播五教。堯於是讓舜代理帝位。帝鴻氏有不成才的兒子，名叫渾沌（歡兜）。少皞氏有不成才的兒子，名叫窮奇。共工氏、顓頊氏有不成才的兒子，名叫梼杌（鯀）。縉雲氏有
【English Translation】 English version: The Xiu snake (a giant snake), were all scourges to the people. The Emperor (referring to Yao) then sent Yi to shoot and kill Dafeng at the Qingqiu Marsh (name of a marsh in the east), and kill Yaoyu (a kind of monster). He cut off the Xiu snake at Dongting Lake and captured Fengxi (a kind of wild boar) in Sanglin. Only then were the people happy. The flood became a disaster, and the Four Mountains (chiefs of the four directions) recommended Gun (Yu's father) to control the flood, but he failed for nine years. Emperor's son, Danzhu, was unworthy, (Yao) sought a virtuous person to whom he could abdicate the throne. The ministers recommended Shun. The Emperor married his two daughters to Shun, who underwent various difficult tests, and placed Shun in Da Lu (present-day Shunde Road). (Shun) did not lose his way in the wind and rain, and was allowed to act as Emperor. After another twenty-eight years, Emperor Yao passed away. Yao reigned for a total of ninety-eight years, including Shun's regency, and lived to be one hundred and ninety-eight years old. Yao composed music called 'Dazhang'. Shun, in order to avoid Yao's son Danzhu, came to Henan (present-day Bianliang area). Those who came to court and file lawsuits did not turn to Danzhu but to Shun. Shun then ascended to the throne. The Records of the Grand Historian state in the Yao Canon: 'Fangxun'. Cai Shi Shen said: 'Fangxun is a summary of Yao's virtues and achievements.' Emperor Shun of the Youyu Clan Was named Chonghua, and styled Dujun. He was the eighth-generation descendant of the Yellow Emperor. The Yellow Emperor begat Changyi, Changyi begat Zhuanxu, Zhuanxu begat Qiongchan, Qiongchan begat Kanjing, Kanjing begat Juman, Juman begat Jiaoniu, Jiaoniu begat Gousou, and Gousou begat Shun. His surname was Yao. After Shun's mother died, his stepmother gave birth to Xiang. His parents and Xiang often wanted to kill Shun. Shun exhausted the principles of filial piety and fraternal love in serving his parents, and treated his younger brother with particular respect. He farmed at Mount Li (Hedong), fished at Leize (Yanzhou), and made pottery on the banks of the river (present-day Taoqiu Pavilion, southwest of Jiyin Dingtao). The place where he lived formed a village in one year, a town in two years, and a city in three years. At the age of twenty, he was known for his filial piety. At the age of thirty, Yao married his two daughters to him, intending to abdicate the throne to him. Shun recommended the sons of Gaoyang and Gaoxin, the Eight Kai and Eight Yuan. Kai was in charge of Houtu, and Yuan spread the Five Teachings in all directions. Yao then allowed Shun to act as Emperor. The Emperor Hong clan had an unworthy son named Hundun (Huan Dou). The Shaohao clan had an unworthy son named Qiongqi. The Gonggong clan and Zhuanxu clan had an unworthy son named Taowu (Gun). The Jinyun clan had
不才子。號曰饕餮。三苗也。是謂四兇。仕于堯。堯未能去。舜皆投諸四裔。舉禹以治水。舜攝堯位二十八年。堯崩舜即天子位。以土德王。都蒲阪(今晉寧路河中府也)。彈五絃琴歌南風。璇璣玉衡以齊七政。正歷數閏余成歲。作樂曰九韶。苗民逆命。敷之德舞干羽于兩階七旬。有苗來格。子商均不肖。舜薦禹于天。使之代己位。在位五十年。南巡狩崩于蒼梧之野(今廣西道梧州路郡名蒼梧荊州域)。壽一百一十歲。禹避舜之子商均于陽城。天下之人不歸商均而歸禹。禹遂即天子位。國號夏 舜欲造漆器。遇諫而止(又見唐太宗貞觀十七年)。
瑞誕 大星如虹下流。華渚女節感而生少皞(史記)。有星如虹感女樞而生顓帝(書疏)。舜母感大虹而生舜(帝王世紀)。
少皞之前。天下之號象其德。顓頊以來。天下之號因其名。若高陽高辛。皆所興之地。
宋神宗元豐三年。秘書丞劉恕字道原著外紀曰。六經惟春秋及易彖象文言說封序卦雜卦仲尼所作。詩書仲尼所刪定。皆不稱三皇五帝三王。易下系曰。古者包犧氏之王天下也。包犧氏沒神農氏作。神農氏沒黃帝堯舜氏作。繼世更王而無三五之數。或以包犧至舜為五帝。孔子未嘗道。學者不可附會臆說也。管子稱。明一者皇。察道者帝。通德者王
。謀得兵勝者霸。孔穎達曰。管子書或是後人所錄。非本書也。莊子列子皆寓言誕妄。秦漢學者宗其文辭論議。故競稱三皇五帝。而不知古無其人。仲尼未嘗道也。梁武帝以伏犧神農燧人為三皇。黃帝少皞帝嚳帝摯帝堯為五帝。舜非三王。亦非五帝。與三王為四代其指不通。歷世紛紛莫知定論也。太史公曰。學者多稱五帝尚矣。然尚書獨載堯以來。而百家言黃帝。其文不雅馴。薦紳先生難言之。孔子所傳。宰予問五帝德及帝系姓。儒者或不傳。余嘗西至崆峒。北過涿鹿。東漸于海。南浮江淮矣。至長老皆各往往稱黃帝堯舜之處。風教固殊焉。總之不離古文者近是。索隱曰。古文即帝德帝系二書也近是。聖人之語子觀春秋國語其發明五帝德帝系姓章矣。顧第弗深考。其所表見皆不虛。書缺有間矣。其軼乃時時見於他說。非好學深思心知其意。固難為淺見寡聞道也。余並論次擇其言尤雅者。故著為本紀書首。
夏帝禹王啟太康仲康王相少康王杼王槐王芒王泄不降王扃王僅王孔甲王皋王發履癸(桀也)
帝禹
姓姒氏。黃帝之孫。顓頊生鯀。鯀生禹。當堯之時洪水滔天。堯命鯀治水無功殛之死。舜攝位舉禹續父業。勞身焦思。居外十三年。過家之門不入。陸行乘車。水行乘船。泥行乘橇(充苪反)。山行
【現代漢語翻譯】 現代漢語譯本：
爭奪戰爭勝利的人可以稱霸。孔穎達說：《管子》這本書或許是後人所記錄，並非原本的書。莊子、列子的文章都是寓言和虛妄之談。秦漢時期的學者推崇他們的文辭和議論，所以爭相稱頌三皇五帝，卻不知道古代並沒有這些人，孔子也從未談論過他們。梁武帝認為伏羲、神農、燧人為三皇，黃帝、少昊、帝嚳、帝摯、帝堯為五帝。舜既不是三王，也不是五帝，將他與三王並列為四代，這種說法是不通順的。歷代以來眾說紛紜，沒有人能確定正確的結論。太史公說：學者們大多稱頌五帝已經很久了，然而《尚書》只記載了堯以來的事蹟，而百家之言談論黃帝，他們的文辭不夠典雅馴順，那些做官的先生們難以啟齒。孔子所傳授的，宰予問及五帝的德行以及帝系的姓氏，儒者們有的不傳授。我曾經向西到達崆峒山，向北經過涿鹿，向東到達海邊，向南漂浮在長江淮河上。到達各地，那些年長的老人們都各自稱說黃帝、堯、舜居住過的地方，風俗教化確實不一樣。總而言之，不脫離古文記載的說法比較接近事實。索隱解釋說：古文就是指《帝德》、《帝系》這兩本書比較接近事實。聖人的話語，子觀的《春秋》、《國語》，其中闡明了五帝的德行和帝系姓氏的章節。只是沒有深入考究，他們所表達的都是不虛假的。古書缺失的地方有很多，但其中的遺漏之處時常可以在其他書籍中看到。不是好學深思，用心領會其中的意思，很難為淺薄寡聞的人說明白。我綜合論述，選擇其中文辭尤其典雅的，所以寫成本紀的第一篇。
夏朝的帝王有：禹（Yǔ），王啟（Qǐ），太康（Tàikāng），仲康（Zhòngkāng），王相（Wáng Xiāng），少康（Shàokāng），王杼（Wáng Zhù），王槐（Wáng Huái），王芒（Wáng Máng），王泄（Wáng Xiè），不降（Bù Jiàng），王扃（Wáng Jiōng），王僅（Wáng Jǐn），王孔甲（Wáng Kǒngjiǎ），王皋（Wáng Gāo），王發（Wáng Fā），履癸（Lǚ Guǐ）（桀（Jié）也）。
帝禹（Dì Yǔ）
姓姒（Sì）氏，是黃帝（Huángdì）的孫子。顓頊（Zhuānxū）生鯀（Gǔn），鯀生禹。當堯（Yáo）的時代，洪水滔天。堯命令鯀治理洪水，沒有成功，被處死。舜（Shùn）代理君位，推舉禹繼承父親的事業。禹勞累身心，在外十三年，路過家門都沒有進去。陸地上行走乘坐車子，水上行走乘坐船隻，泥濘的地方行走乘坐橇（qiāo）。山地行走
【English Translation】 English version:
He who schemes to win in war becomes a hegemon. Kong Yingda (Kǒng Yǐngdá) said: The book Guanzi (Guǎnzǐ) may have been recorded by later generations and is not the original book. The writings of Zhuangzi (Zhuāngzǐ) and Liezi (Lièzǐ) are all allegories and absurdities. Scholars of the Qin (Qín) and Han (Hàn) dynasties admired their literary style and arguments, so they competed to praise the Three Sovereigns and Five Emperors, but they did not know that there were no such people in ancient times, and Confucius (Kǒngzǐ) never talked about them. Emperor Wu of Liang (Liáng Wǔdì) considered Fuxi (Fúxī), Shennong (Shénnóng), and Suiren (Suìrén) as the Three Sovereigns, and Huangdi (Huángdì), Shaohao (Shǎohào), Diku (Dìkù), Zhi (Zhì), and Yao (Yáo) as the Five Emperors. Shun (Shùn) was neither one of the Three Kings nor one of the Five Emperors, and it is inconsistent to place him alongside the Three Kings as the Four Dynasties. Throughout history, there have been many conflicting opinions, and no one has been able to determine a definitive conclusion. Grand Historian (Tàishǐgōng) said: Scholars have mostly praised the Five Emperors for a long time. However, the Book of Documents (Shàngshū) only records events since Yao, and the various schools of thought speak of Huangdi, but their writings are not elegant and refined, and it is difficult for officials to speak of them. What Confucius transmitted was Zai Yu's (Zǎi Yǔ) question about the virtues of the Five Emperors and the surnames of the imperial lineage, which some Confucian scholars did not transmit. I once traveled west to Kongtong Mountain (Kōngtóng Shān), north past Zhuolu (Zhuōlù), east to the sea, and south floating on the Yangtze (Chángjiāng) and Huai (Huái) rivers. Arriving at various places, the elders all spoke of the places where Huangdi, Yao, and Shun lived, and the customs and teachings were indeed different. In general, the accounts that do not deviate from the ancient texts are closer to the truth. Suoyin (Suǒyǐn) explained: The ancient texts refer to the two books Emperor's Virtues and Emperor's Lineage, which are closer to the truth. The words of the sages, Ziguans Spring and Autumn Annals (Chūnqiū) and Discourses of the States (Guóyǔ), clarify the chapters on the virtues of the Five Emperors and the surnames of the imperial lineage. It is just that they have not been deeply studied, and what they express is not false. There are many gaps in the ancient books, but the omissions can often be seen in other books. If one does not love learning and think deeply, and understand the meaning with one's heart, it is difficult to explain it to those who are shallow and ignorant. I have comprehensively discussed and selected the most elegant words, so I have written this as the first chapter of the Basic Annals.
The Xia (Xià) dynasty emperors are: Yu (Yǔ), King Qi (Qǐ), Taikang (Tàikāng), Zhongkang (Zhòngkāng), King Xiang (Xiāng), Shaokang (Shàokāng), King Zhu (Zhù), King Huai (Huái), King Mang (Máng), King Xie (Xiè), Bu Jiang (Bù Jiàng), King Jiong (Jiōng), King Jin (Jǐn), King Kongjia (Kǒngjiǎ), King Gao (Gāo), King Fa (Fā), Lü Gui (Lǚ Guǐ) (also known as Jie (Jié)).
Emperor Yu (Dì Yǔ)
His surname was Si (Sì), and he was the grandson of Huangdi (Huángdì). Zhuanxu (Zhuānxū) begat Gun (Gǔn), and Gun begat Yu. During the time of Yao (Yáo), the floods were raging. Yao ordered Gun to control the floods, but he failed and was executed. Shun (Shùn) took over the throne and appointed Yu to continue his father's work. Yu labored his body and mind, and for thirteen years he did not enter his home when he passed by. He traveled by car on land, by boat on water, and by sled (qiāo) in muddy areas. He traveled
乘梮(拘玉反)。行相地所有以貢及山川之便利。於是水害皆息。九州攸同。四隩可居。堯於是錫禹玄圭。告其成功。舜即正位。使禹為司空。以宅百揆。天錫洪範九疇。彝倫攸敘。天與禹洛出書。神龜負文列于背。有數至於九。禹遂因而第之以成九類。舜之子商均不肖。舜薦禹于天使代己位。舜崩。天下之人不歸商均而歸禹。禹即天子位。國號夏。以金德都韓。今汴梁路鈞州陽翟也。豫域仍有虞以建寅月為歲首。十寸為尺。色尚黑。牲用玄。以黑為徽號。作樂曰大夏。夏大也。言能大堯舜之德也。懸鐘鼓磬鐸鞀(音挑)而以待四方之士。曰教寡人以道者擊鼓。諭以義者擊鐘。告以事者振鐸。語以憂者擊磬。有獄訟者搖鞀。初舜分天下為十二州。禹復為九州。收天下美銅鑄為九鼎。以象九州。昔黃帝作車。少皞加牛。奚仲加馬。禹命奚仲為車。正建旌旗斿旐。以別尊卑等級。古有醴酪。禹時儀狄作酒。禹飲而甘之。遂疏儀狄絕旨酒曰。後世必有以酒亡國者。禹任皋陶益以國政。禹娶塗山氏女生子啟。禹南巡狩會諸侯于塗山。承唐虞之盛。執玉帛者萬國。又致於會稽。防風氏后至。禹戮之。有典則以貽子孫。禹嘗薦益於天。七年禹崩。在位九年。壽一百歲。益避位於箕山。天下之人不歸益而歸啟。啟乃即天子位 文命蔡
【現代漢語翻譯】 現代漢語譯本 乘梮（chéng jú）：乘坐交通工具，巡視各地，考察各地的地形地貌，進貢當地特產，治理山川河流，使水患平息，九州安定統一，四方都可以安居樂業。於是，堯（Yáo）賜給禹（Yǔ）黑色的玉圭（xuán guī），宣告他治水的成功。舜（Shùn）即位后，任命禹為司空（sī kōng），總管百官。上天賜予他《洪範九疇》（Hóng fàn jiǔ chóu），倫理綱常得以確立。上天又賜予禹洛書（Luò shū），神龜揹負著帶有文字的圖案從洛水中出現，圖案上的數字一直到九。禹於是按照這些數字的順序排列，形成了九類。舜的兒子商均（Shāng Jūn）不成器，舜向天推薦禹來代替自己。舜去世后，天下的人不歸順商均而歸順禹。禹即天子位，國號為夏（Xià），以金德立國，都城在韓（Hán），就是現在的汴梁路鈞州陽翟（Biàn liáng lù Jūn zhōu Yáng dí）。豫州地區仍然沿用虞（Yú）的制度，以建寅月為歲首，十寸為一尺，崇尚黑色，祭祀用的牲畜也用黑色的，以黑色作為標誌。創作的樂曲叫做《大夏》（Dà Xià），夏，就是大的意思，是說能夠發揚光大堯舜的德行。懸掛鐘、鼓、磬、鐸、鞀（táo）等樂器，用來接待四方賢士。說：『用道義教導我的人就擊鼓，用道義勸誡我的人就擊鐘，有事要稟告我的人就搖鐸，有憂愁要傾訴的人就擊磬，有訴訟案件的人就搖鞀。』當初舜將天下分為十二州，禹又重新劃分爲九州。禹收集天下美銅，鑄造了九鼎，來象徵九州。過去黃帝（Huáng Dì）製造了車，少皞（Shǎo Hào）在車上加了牛，奚仲（Xī Zhòng）在車上加了馬。禹命令奚仲管理車輛，端正地樹立旌旗斿旐（jīng qí liú zhào），用來區分尊卑等級。古代有醴酪（lǐ lào），禹的時候儀狄（Yí Dí）釀造了酒。禹喝了覺得味道甘美，於是疏遠儀狄，告誡說不要再釀造美酒，說：『後世必定有因為酒而亡國的。』禹任用皋陶（Gāo Yáo）、益（Yì）來處理國家政事。禹娶了塗山氏（Tú Shān shì）的女兒，生了兒子啟（Qǐ）。禹向南巡視，在塗山會見諸侯，繼承唐堯虞舜的盛世，拿著玉帛來朝見的國家有萬國。又到會稽（Kuài jī）朝見，防風氏（Fáng Fēng shì）遲到，禹殺了他。制定了典章制度來留給子孫。禹曾經向天推薦益。七年後禹去世，在位九年，享年一百歲。益避讓君位到箕山（Jī Shān），天下的人不歸順益而歸順啟。啟於是即天子位。文命蔡（Wén mìng cài）。
【English Translation】 English version Chéng Jú (乘梮): Traveling by transportation, inspecting various regions, examining the topography and landforms, offering local tributes, and managing mountains and rivers, thus pacifying floods, unifying the nine provinces, and enabling people to live and work in peace everywhere. Thereupon, Yao (堯) bestowed upon Yu (禹) a black jade tablet (玄圭, xuán guī), proclaiming his success in flood control. Shun (舜) ascended the throne and appointed Yu as Minister of Works (司空, sī kōng), overseeing all officials. Heaven bestowed upon him the 'Hong Fan Nine Categories' (洪範九疇, Hóng fàn jiǔ chóu), establishing ethical norms. Heaven also granted Yu the Luo River Scroll (洛書, Luò shū), with a divine turtle emerging from the Luo River carrying patterns with writing on its back, with numbers up to nine. Yu then arranged these numbers in order, forming nine categories. Shun's son, Shang Jun (商均), was unworthy, so Shun recommended Yu to Heaven to replace him. After Shun's death, the people of the world did not submit to Shang Jun but to Yu. Yu ascended the throne, establishing the Xia Dynasty (夏朝, Xià cháo), with the virtue of metal, and its capital in Han (韓), which is now Yangdi (陽翟) in Junzhou (鈞州), Bianliang Road (汴梁路). The Yuzhou (豫州) region continued to follow the system of Yu (虞), with the Jianyin month as the beginning of the year, ten inches as a foot, venerating black, and using black livestock for sacrifices, with black as its emblem. The music created was called 'Great Xia' (大夏, Dà Xià), Xia meaning 'great,' signifying the ability to promote the virtues of Yao and Shun. Hanging bells, drums, chimes, clappers, and rattles to receive virtuous people from all directions, saying: 'Those who teach me with righteousness shall strike the drum, those who admonish me with righteousness shall strike the bell, those who have matters to report shall shake the clapper, those who have sorrows to express shall strike the chime, and those who have lawsuits shall shake the rattle.' Initially, Shun divided the world into twelve provinces, but Yu re-divided it into nine provinces. Yu collected fine copper from all over the world and cast nine tripods to symbolize the nine provinces. In the past, the Yellow Emperor (黃帝, Huáng Dì) made the chariot, Shao Hao (少皞) added oxen to the chariot, and Xi Zhong (奚仲) added horses to the chariot. Yu ordered Xi Zhong to manage the chariots, and to erect banners and flags (旌旗斿旐, jīng qí liú zhào) to distinguish ranks. In ancient times, there was sweet wine (醴酪, lǐ lào). During Yu's time, Yi Di (儀狄) brewed wine. Yu drank it and found it delicious, so he distanced himself from Yi Di, warning against brewing fine wine, saying: 'Future generations will surely lose their kingdoms because of wine.' Yu appointed Gao Yao (皋陶) and Yi (益) to handle state affairs. Yu married the daughter of the Tushan clan (塗山氏, Tú Shān shì) and had a son named Qi (啟). Yu toured the south and met with the feudal lords at Tushan, inheriting the prosperity of the Tang Yao and Yu Shun eras, with ten thousand states bringing jade and silk to pay tribute. He also went to Kuaiji (會稽) for an audience, and Fangfeng (防風氏), of the Fangfeng clan, arrived late, so Yu killed him. He established codes and systems to leave to his descendants. Yu once recommended Yi to Heaven. Seven years later, Yu passed away, having reigned for nine years, at the age of one hundred. Yi abdicated the throne to Mount Ji (箕山, Jī Shān), but the people of the world did not submit to Yi but to Qi. Qi then ascended the throne. Written by Wen Mingcai (文命蔡).
沈曰。即禹貢所謂東漸西被朔南暨聲教者是也。
神龜出洛。今河東山西道懷孟路孟州之孟津。周武王伐紂。師會盟津者是也。冀域塗山氏之國。今淮西安豐路臨濠府會稽。今浙東道越州紹興路也。並揚域禹崩于會稽橇。孟康云。形如箕行泥上。梮謂以鐵為。如錐頭長半寸。施之履下。上山不跌。
王啟
禹之子。母塗山氏女。在位十年崩。
太康
啟子荒逸畋獵洛水之表。十旬弗歸。有窮后羿因民之困距之於河。厥弟五人作歌以怨之。尚書也。在位三十年。失國不得歸。后羿立太康之弟仲康。
仲康
太康弟。羿立之。微弱義和湎淫。政出於羿。在位十四年。
王相
仲康子。為羿所逐失國居商丘。今河南府路歸德府也。依同姓斟灌斟鄩氏。羿自立號有窮。后羿自鋤遷於窮石。因夏氏代夏政。不修民事淫于原獸。棄賢不用。信用伯明氏之讒子寒浞。行媚于內。施賂于外。愚弄其民。復愚于羿。羿趨田家。眾殺羿而烹之。以食其子。其子不忍食殺于窮門。羿在位八年。寒浞因羿室。不改有窮之號。生澆及豷。浞使澆殺斟灌氏及斟鄩氏滅夏王相。相后乃有仍國君之女方娠。逃自竇歸於有仍生少康。浞處澆於過。處豷于戈。少康既長為仍牧正。澆求之。逃奔有虞
【現代漢語翻譯】 現代漢語譯本 沈說：『這就是《禹貢》（Yu Gong）所說的，（夏朝的疆域）東到海邊，西到沙漠，北到北方，南到聲教所及的地方。』
神龜從洛水出現。現在是河東山西道的懷孟路孟州的孟津。周武王（Zhou Wu Wang）討伐紂王（Zhou），軍隊在盟津會盟，說的就是這件事。冀州（Ji Zhou）是塗山氏（Tu Shan Shi）的國家。現在是淮西安豐路臨濠府。會稽（Kuai Ji），現在是浙東道越州紹興路。禹死於會稽的木橇上。孟康（Meng Kang）說：『（木橇）形狀像簸箕，在泥上行走。梮（Ju）指的是用鐵做的，像錐子的頭，長半寸，安裝在鞋子下面，上山不會跌倒。』
王啟（Wang Qi）
禹的兒子，母親是塗山氏的女兒。在位十年去世。
太康（Tai Kang）
啟的兒子，荒唐放縱，在洛水一帶打獵。十旬（一百天）不回家。有窮氏的首領后羿（Hou Yi）因為百姓的困苦而抵禦他，不讓他過河。太康的五個弟弟作歌來怨恨他，記載在《尚書》中。在位三十年，失去國家，不能回去。后羿擁立太康的弟弟仲康（Zhong Kang）。
仲康（Zhong Kang）
太康的弟弟。后羿擁立他。仲康軟弱，義和沉湎於酒。政事出自後羿。在位十四年。
王相（Wang Xiang）
仲康的兒子。被后羿驅逐，失去國家，居住在商丘（Shang Qiu），現在是河南府路歸德府。依靠同姓的斟灌氏（Zhen Guan Shi）和斟鄩氏（Zhen Xun Shi）。后羿自己稱王，國號有窮（You Qiong）。后羿從鋤地的地方遷到窮石（Qiong Shi）。因為夏朝不修治民事，沉迷於打獵，拋棄賢能不用，信用伯明氏（Bo Ming Shi）的讒言，寵信寒浞（Han Zhuo）。對內施行諂媚，對外施行賄賂，愚弄百姓，又被后羿愚弄。后羿去田獵，眾人殺了后羿並烹煮了他，用來給他的兒子吃。他的兒子不忍心吃，在窮門殺了（寒浞）。后羿在位八年。寒浞佔據了后羿的妻室，不改變有窮的國號，生了澆（Jiao）和豷（Yi）。寒浞派澆殺了斟灌氏和斟鄩氏，滅了夏王相。相的妻子是有仍國（You Reng Guo）國君的女兒，當時已經懷孕，從墻洞逃回有仍國，生了少康（Shao Kang）。寒浞讓澆住在過（Guo），讓豷住在戈（Ge）。少康長大后，在有仍國擔任牧正。澆去尋找他，少康逃奔有虞（You Yu）。
【English Translation】 English version Shen said: 'This is what the Yu Gong (Tribute of Yu) refers to when it says that (the Xia dynasty's territory) extended east to the sea, west to the deserts, north to the north, and south to where its influence reached.'
A divine turtle emerged from the Luo River. This is now Mengjin in Mengzhou, Huaimeng Road, Hedong Shanxi Province. King Wu of Zhou (Zhou Wu Wang) attacked King Zhou (Zhou), and the army met at Mengjin, referring to this event. Ji Province (Ji Zhou) was the state of the Tu Shan clan (Tu Shan Shi). This is now Linhuai Prefecture, Anfeng Road, Huaian. Kuaiji (Kuai Ji) is now Shaoxing Road, Yuezhou, Zhedong Province. Yu died on a sledge in Kuaiji. Meng Kang (Meng Kang) said: '(The sledge) is shaped like a dustpan and moves on the mud. Ju (梮) refers to being made of iron, like the head of an awl, half an inch long, attached to the bottom of the shoe, so you won't fall when climbing mountains.'
King Qi (Wang Qi)
The son of Yu, his mother was a daughter of the Tu Shan clan. He died after reigning for ten years.
Tai Kang (Tai Kang)
The son of Qi, he was dissolute and indulged in hunting near the Luo River. He did not return home for a hundred days. Hou Yi (Hou Yi), the leader of the Youqiong clan, resisted him because of the people's suffering and prevented him from crossing the river. Tai Kang's five younger brothers composed songs to resent him, which are recorded in the Book of Documents. He reigned for thirty years, lost the country, and could not return. Hou Yi installed Zhong Kang (Zhong Kang), Tai Kang's younger brother.
Zhong Kang (Zhong Kang)
The younger brother of Tai Kang. Hou Yi installed him. Zhong Kang was weak, and Yi He indulged in wine. The government came from Hou Yi. He reigned for fourteen years.
King Xiang (Wang Xiang)
The son of Zhong Kang. He was driven out by Hou Yi, lost the country, and lived in Shangqiu (Shang Qiu), which is now Guide Prefecture, Henan Province. He relied on the Zhenguan clan (Zhen Guan Shi) and the Zhenxun clan (Zhen Xun Shi), who shared the same surname. Hou Yi proclaimed himself king with the state name Youqiong (You Qiong). Hou Yi moved from the place where he hoed the fields to Qiongshi (Qiong Shi). Because the Xia dynasty did not cultivate civil affairs, indulged in hunting, abandoned the virtuous and did not use them, and trusted the slander of Bo Ming's clan (Bo Ming Shi), he favored Han Zhuo (Han Zhuo). He practiced flattery internally and bribery externally, fooling the people, and was also fooled by Hou Yi. Hou Yi went hunting, and the people killed Hou Yi and cooked him to feed his son. His son could not bear to eat it and killed (Han Zhuo) at Qiongmen. Hou Yi reigned for eight years. Han Zhuo occupied Hou Yi's wife, did not change the state name of Youqiong, and gave birth to Jiao (Jiao) and Yi (Yi). Han Zhuo sent Jiao to kill the Zhenguan clan and the Zhenxun clan, and destroyed King Xiang of Xia. Xiang's wife was the daughter of the ruler of the Youreng state (You Reng Guo), and she was already pregnant at the time. She escaped from a hole in the wall and returned to the Youreng state, where she gave birth to Shao Kang (Shao Kang). Han Zhuo had Jiao live in Guo (Guo) and Yi live in Ge (Ge). When Shao Kang grew up, he served as the shepherd in the Youreng state. Jiao went to look for him, and Shao Kang fled to Youyu (You Yu).
為庖正。虞君妻以二姚。而邑諸綸有田一成(十里也)。有眾一旅(五百人也)。佈德收夏眾。有夏遺臣曰靡自有鬲氏。收二國之餘民以滅浞。而立少康。少康使其臣女艾滅澆於過。使其子季杼滅豷于戈。有窮遂亡。浞在位三十二年。史記司馬貞索隱曰。左傳魏莊子曰。帝相既被篡殺。中間經羿浞二氏。蓋三數十年而此紀總不言之。直云帝相崩少康立。疏略之甚。相在位二十八年。
少康
帝相子滅浞還舊都復禹之跡。夏道復興民安。在位二十一年。
越
少康封少子無餘于會稽。號曰於越。自後二十世。周敬王時勾踐稱王。與吳王戰敗吳于㰎李(今淅西道嘉興路秀州也。揚域)。覆滅吳吳敗越于夫椒(吳郡太湖中椒山也)。勾踐用臣范蠡大夫種等謀計。周元王三年遂乃滅吳。越后為楚所並(圖經)。
勾踐世家 史記曰。夏后帝少康封庶子于會稽。以奉守禹之祀。文身斷髮。披草萊而邑焉。后二十餘世至允常。允常之時與吳王闔廬戰而想怨伐。允常卒子勾踐立。是為越王。元年吳王闔廬聞允常死。方興師伐越。越王勾踐襲擊吳師。吳師敗於㰎李。射傷吳王闔廬(杜預曰。吳郡嘉興縣南有㰎李城)。闔廬且死。告其子夫差曰。必毋忘越。三年勾踐聞吳王夫差日夜勒兵。且以報越。越欲
【現代漢語翻譯】 現代漢語譯本： 擔任庖正（廚官）。虞君將兩個姚姓女子嫁給他。他在綸邑擁有一成（十里）的田地，以及一旅（五百人）的軍隊。他施行德政，收攏夏朝的民眾。有夏朝的遺臣名叫靡，來自鬲氏，收聚兩個國家的殘餘百姓，消滅了浞，擁立了少康。少康派遣他的臣子女艾在過地消滅了澆，派遣他的兒子季杼在戈地消滅了豷。有窮氏就此滅亡。浞在位三十二年。《史記·司馬貞索隱》中說，《左傳》魏莊子說，帝相被篡殺后，中間經歷了羿和浞兩個氏族，大約有幾十年，但這部史書總是不記載這些，直接說帝相駕崩，少康即位，非常疏略。相在位二十八年。
少康
帝相的兒子，消滅了浞，返回舊都，恢復了禹的業績。夏朝的統治得以復興，百姓安居樂業。在位二十一年。
越
少康將他的小兒子無餘封在會稽，稱號是於越。自那以後過了二十世，周敬王時期，勾踐稱王，與吳王在㰎李（今浙江西道嘉興路秀州，揚州地區）交戰，打敗了吳國。後來又在夫椒（吳郡太湖中的椒山）滅掉了吳國。勾踐任用臣子范蠡、大夫種等人的計謀。周元王三年，最終滅掉了吳國。越國後來被楚國吞併（見《圖經》）。
《勾踐世家·史記》記載，夏后帝少康將庶子封在會稽，用來奉守禹的祭祀。他們身上刺著花紋，剪短頭髮，披荊斬棘在那裡建城居住。過了二十多世到了允常。允常在位時與吳王闔廬交戰，互相怨恨攻伐。允常去世后，他的兒子勾踐即位，這就是越王。元年，吳王闔廬聽說允常去世，正要興兵攻打越國。越王勾踐襲擊吳軍，吳軍在㰎李被打敗，闔廬被箭射傷（杜預說，吳郡嘉興縣南有㰎李城）。闔廬臨死前，告訴他的兒子夫差說，一定不要忘記越國。三年，勾踐聽說吳王夫差日夜操練軍隊，準備報復越國。越國想要...
【English Translation】 English version: He served as Pao Zheng (chief cook). The Lord of Yu married him to two Yao women. He possessed one Cheng (ten li) of land in the town of Lun, and one Lu (five hundred men) of troops. He spread virtue and gathered the people of the Xia dynasty. A former Xia dynasty official named Mi, from the Ge clan, gathered the remaining people of two states, destroyed Zhuo, and established Shao Kang. Shao Kang sent his minister Nv Ai to destroy Jiao in Guo, and sent his son Ji Zhu to destroy Yi in Ge. The Youqiong clan was thus destroyed. Zhuo reigned for thirty-two years. Sima Zhen's 'Suo Yin' in the 'Records of the Grand Historian' states that Wei Zhuangzi in the 'Zuo Zhuan' said that after Emperor Xiang was usurped and killed, the Yi and Zhuo clans ruled for several decades, but this historical record does not mention this at all, directly stating that Emperor Xiang died and Shao Kang ascended the throne, which is extremely negligent. Xiang reigned for twenty-eight years.
Shao Kang
The son of Emperor Xiang, he destroyed Zhuo, returned to the old capital, and restored the achievements of Yu. The rule of the Xia dynasty was restored, and the people lived in peace and prosperity. He reigned for twenty-one years.
Yue
Shao Kang enfeoffed his youngest son Wu Yu in Kuaiji, with the title of Yu Yue. After twenty generations, during the reign of King Jing of Zhou, Goujian declared himself king and fought against the King of Wu at Li (now Xiuzhou in Jiaxing Road, Zhejiang West Province, Yangzhou region), defeating the Wu state. Later, he destroyed the Wu state at Fujiao (Jiaoshan in Taihu Lake, Wujun). Goujian employed the strategies of his ministers Fan Li and Daifu Zhong. In the third year of King Yuan of Zhou, he finally destroyed the Wu state. The Yue state was later annexed by the Chu state (see 'Tu Jing').
'The Hereditary House of Goujian, Records of the Grand Historian' records that Emperor Shao Kang of the Xia dynasty enfeoffed a concubine's son in Kuaiji to maintain the sacrifices to Yu. They tattooed their bodies, cut their hair short, and built cities and lived there, clearing away brambles and thorns. After more than twenty generations, it came to Yunchang. During the reign of Yunchang, he fought against King Helu of Wu, resenting and attacking each other. After Yunchang died, his son Goujian ascended the throne, and this was the King of Yue. In the first year, King Helu of Wu heard that Yunchang had died and was about to send troops to attack Yue. King Goujian of Yue attacked the Wu army, and the Wu army was defeated at Li. Helu was shot and wounded (Du Yu said that there is Li City south of Jiaxing County, Wujun). Helu, on his deathbed, told his son Fucha, 'You must not forget Yue.' In the third year, Goujian heard that King Fucha of Wu was training his troops day and night, preparing to retaliate against Yue. The Yue state wanted to...
先吳未發往伐之。范蠡諫曰不可。臣聞兵者兇器也。戰者逆德也。爭者事之末也。陰謀逆德好用兇器。試身於所末上帝禁之。行者不利。越王曰。吾已決之矣。遂興師。吳王聞之悉發精兵擊越。敗之夫椒(杜預曰。夫椒在吳郡吳縣太湖中椒山是也)。越王乃以余兵五千人保棲於會稽(杜預曰。上會稽山也)。吳王追而圍之。越王謂范蠡曰。以不聽子故至於此。為之奈何。蠡對曰。持滿者與天(韋昭曰。與天法天也。天道盈而不溢)。定傾者與人(虞翻曰。人道尚謙卑以自牧)。節事者以地(韋昭曰。時不至不可強生。事不究不可強成)。卑辭厚禮以遺之不許而身與之市(韋昭曰。市利也。謂委管籥屬國家以身隨之)勾踐曰諾。乃令大夫種行成於吳。膝行頓首曰。君王亡臣勾踐使陪臣種敢告下執事。勾踐請為臣妻為妾。吳王將許之。子胥言于吳王曰。天以越賜吳勿許也。種還以報勾踐。勾踐欲殺妻子燔寶器觸戰以死。種止勾踐曰。夫吳太宰噽貪。可誘以利請行告之。於是勾踐乃以美女寶器令種間獻吳太宰噽。噽受乃見大夫種于吳王。種頓首言。曰愿大王赦勾踐之罪。盡入其寶器。不幸不赦。勾踐將盡殺其妻子燔其寶器。悉五千人觸戰必有當也。噽因說吳王曰。越以服為臣。若將赦之此國之利也。吳王將許之。子胥進諫曰
【現代漢語翻譯】 現代漢語譯本 吳國尚未出兵攻打越國時，范蠡勸諫說：『不可。』臣聽說，戰爭是兇器，作戰是違背道德，爭鬥是事情的末節。陰謀、違背道德、喜好使用兇器，以身嘗試這些末節之事，上天是禁止的，行動將不利。越王說：『我已經決定了。』於是興兵。吳王聽到后，調集全部精兵攻打越國，在夫椒（杜預說：夫椒在吳郡吳縣太湖中的椒山）打敗了越國。越王於是率領剩餘的五千人，據守在會稽（杜預說：登上會稽山）。吳王追擊幷包圍了他們。越王對范蠡說：『因為不聽你的話才到了這個地步，現在該怎麼辦？』范蠡回答說：『持盈保泰要順應天道（韋昭說：順應天道，傚法天道，天道盈滿而不溢出），安定危局要依靠民心（虞翻說：人道崇尚謙卑來修養自身），節制行動要根據地利（韋昭說：時機未到不可強求，事情未成熟不可強行）。用謙卑的言辭和豐厚的禮物送給吳國，如果不允許，就親自去吳國委身於他們（韋昭說：委身於他們，就是委身於國家）。』勾踐說：『好。』於是命令大夫種去吳國求和，膝行而前，叩頭說：『君王的亡臣勾踐，派遣陪臣種，斗膽稟告執事，勾踐請求為臣，妻子為妾。』吳王將要答應他。伍子胥對吳王說：『上天把越國賜給吳國，不要答應他。』種回來把情況報告給勾踐。勾踐想要殺死妻子，焚燒寶器，拚死一戰。種阻止勾踐說：『吳國的太宰噽（pǐ）貪婪，可以用利益引誘他，請允許我去告訴他。』於是勾踐用美女和寶器，讓種暗中獻給吳國的太宰噽。噽接受了，於是引見大夫種給吳王。種叩頭說：『希望大王赦免勾踐的罪過，全部獻上他的寶器。如果不幸不被赦免，勾踐將要殺光他的妻子，焚燒他的寶器，全部五千人拚死一戰，必定有所損傷。』噽於是勸說吳王說：『越國已經表示臣服，如果赦免他們，對國家有利。』吳王將要答應他，伍子胥進諫說：
【English Translation】 English version Before the state of Wu launched an attack on Yue, Fan Li advised against it, saying, 'It is not advisable.' I have heard that weapons are ominous instruments, warfare is against virtue, and contention is the least important aspect of governance. To plot, to go against virtue, and to favor the use of ominous instruments, to test oneself in these least important matters, is forbidden by Heaven. Such actions will bring misfortune.' The King of Yue said, 'I have already decided.' So he mobilized his troops. The King of Wu, upon hearing this, dispatched all his elite soldiers to attack Yue, defeating them at Fujiao (Du Yu said: Fujiao is located in Taihu Lake in Wu County, Wujun, on Mount Jiao). The King of Yue then retreated with his remaining five thousand men to Kuaiji (Du Yu said: They ascended Mount Kuaiji). The King of Wu pursued and surrounded them. The King of Yue said to Fan Li, 'Because I did not listen to you, we have come to this. What should be done?' Fan Li replied, 'To maintain fullness, align with Heaven (Wei Zhao said: Align with Heaven, emulate Heaven; the way of Heaven is full but does not overflow). To stabilize what is tilting, rely on the people (Yu Fan said: The way of the people values humility to cultivate oneself). To regulate affairs, consider the land (Wei Zhao said: If the time is not right, do not force it; if the matter is not complete, do not force its completion). Use humble words and generous gifts to present to Wu. If they do not accept, then offer yourself to them (Wei Zhao said: Offer yourself, meaning to entrust the state to them and follow them personally).' Goujian (King of Yue) said, 'Agreed.' He then ordered the Grand Master Zhong to negotiate peace with Wu, crawling on his knees and kowtowing, saying, 'The King's defeated subject, Goujian (King of Yue), sends his attendant Zhong to dare to inform the officials: Goujian requests to be a servant, and his wives to be concubines.' The King of Wu was about to agree. Wu Zixu (advisor to the King of Wu) said to the King of Wu, 'Heaven has bestowed Yue upon Wu; do not agree.' Zhong returned to report to Goujian. Goujian wanted to kill his wives and children, burn his treasures, and fight to the death. Zhong stopped Goujian, saying, 'The Grand Tutor Pi (of Wu) is greedy and can be enticed with benefits. Please allow me to go and inform him.' Thereupon, Goujian used beautiful women and treasures to have Zhong secretly present them to the Grand Tutor Pi of Wu. Pi accepted them and then introduced Grand Master Zhong to the King of Wu. Zhong kowtowed and said, 'I hope that the Great King will pardon Goujian's crimes and accept all his treasures. If, unfortunately, he is not pardoned, Goujian will kill all his wives and children, burn all his treasures, and all five thousand men will fight to the death, surely causing some damage.' Pi then persuaded the King of Wu, saying, 'Yue has submitted as a subject. If we pardon them, it will be beneficial to the state.' The King of Wu was about to agree when Wu Zixu stepped forward to advise:
。今不滅越后必悔之。勾踐賢君。種蠡良臣。若反國將為亂。吳王弗聽。卒赦越罷兵而歸。勾踐之困會稽也。喟然嘆曰。吾終於此乎。種曰湯系夏臺。文王囚羑里。晉重耳奔翟。齊小白奔莒。其卒王霸。由是觀之。何遽不為福乎。吳既赦越。越王勾踐反國。乃苦身焦思置膽于坐。坐臥則仰膽。飲食亦嘗膽也。曰汝忘會稽之恥邪。身自耕作。夫人自織。食不如肉。衣不重裘。折節下賢人。厚遇賓客。振貧吊死。與百姓同其勞。欲使范蠡治國政。蠡對曰。兵甲之事。種不如蠡。鎮撫國家親院百姓。蠡不如種。於是舉國政屬大夫種。而使范蠡與大夫柘稽行成為質于吳。二歲而吳歸蠡。勾踐自會稽歸七年。拊循其士民。士民欲用以報吳。大夫逢同諫曰。國新流亡。今乃復殷給繕飾備利吳必懼。懼則難必至。且鷙鳥之擊也必匿其形。今夫吳兵加齊晉。怨深於楚越。名高天下。實害周室。德少而功多。必淫自矜。為越計莫若結齊親楚附晉以厚吳。吳之志廣必輕戰是。我連其權三國伐之。越承其弊可克也。勾踐曰善。居二年。吳王將伐齊。子胥諫曰。未可。臣聞勾踐食不重味。與百姓同苦樂。此人不死必為國患。吳有越腹心之疾。齊與吳疥㿅也。愿王釋齊先越。吳王弗聽。遂伐齊敗之艾陵。虜齊高國以歸讓子胥。子胥曰。王毋喜。王
【現代漢語翻譯】 現在不滅掉越國，以後必定後悔。勾踐（Goujian，越國國王）是賢明的君主，文種（Zhong，越國大臣）和范蠡（Li，越國大臣）是優秀的臣子。如果放他們回國，將會成為禍亂。』吳王（King of Wu）不聽從勸告，最終赦免了越國，停止了戰爭讓他們回國。 勾踐被圍困在會稽山（Kuaiji Mountain）的時候，長嘆一聲說：『我最終要死在這裡了嗎？』文種說：『商湯（Tang）被囚禁在夏臺（Xia Tai），周文王（King Wen of Zhou）被囚禁在羑里（Youli），晉文公（Duke Wen of Jin）逃亡到翟（Di），齊桓公（Duke Huan of Qi）逃亡到莒（Ju）。但他們最終都成就了王霸之業。由此看來，怎麼能斷定這不是福呢？』 吳國赦免越國后，越王勾踐回國，便刻苦自勵，日夜思慮，將苦膽懸掛在座位旁，坐臥都仰頭看看苦膽，吃飯時也嚐嚐苦膽。他說：『你忘記會稽山的恥辱了嗎？』他親自耕作，他的夫人親自織布。飲食不求美味，穿衣不求華麗。謙虛地對待賢人，優厚地款待賓客，賑濟貧困，弔唁死者，與百姓同甘共苦。他想讓范蠡治理國家政事，范蠡回答說：『關於軍事方面的事情，我不如文種；關於安撫國家，親近百姓的事情，我不如文種。』於是，勾踐將國家政事委託給大夫文種，而讓范蠡與大夫柘稽（Zhe Ji）前往吳國作為人質。兩年後，吳國放范蠡回國。 勾踐從會稽山回國七年後，安撫百姓，百姓都想為他報仇攻打吳國。大夫逢同（Peng Tong）勸諫說：『國家剛剛經歷戰亂，現在又開始充實國庫，修繕武器，吳國必定會害怕。吳國害怕，災難必定會到來。而且鷙鳥攻擊獵物時，必定隱藏自己的身形。現在吳國攻打齊國和晉國，與楚國和越國的仇恨也很深。名義上是天下第一，實際上卻危害周王室。德行少而功勞多，必定會驕傲自滿。為越國考慮，不如聯合齊國，親近楚國，依附晉國來麻痹吳國。吳國的野心很大，必定會輕視戰爭。我們聯合這三個國家攻打它，越國趁著它衰敗的時機就可以戰勝它。』勾踐說：『好。』 過了兩年，吳王將要攻打齊國，伍子胥（Wu Zixu）勸諫說：『不能攻打。我聽說勾踐吃飯不求美味，與百姓同甘共苦，這個人不死，必定會成為國家的禍患。吳國有越國這個心腹大患，齊國對於吳國來說只是疥癬之疾。希望大王放過齊國，先攻打越國。』吳王不聽從勸告，於是攻打齊國，在艾陵（Ailing）打敗了齊國，俘虜了齊國的高國（Gao Guo）回來，伍子胥因此受到責備。伍子胥說：『大王不要高興。大王
【English Translation】 'If we don't destroy Yue now, we will surely regret it later. Goujian (King of Yue) is a wise ruler, and Zhong (Minister of Yue) and Li (Minister of Yue) are excellent ministers. If they return to their country, they will cause trouble.' The King of Wu did not listen and eventually pardoned Yue, stopped the war, and allowed them to return. When Goujian was besieged on Kuaiji Mountain, he sighed and said, 'Am I going to die here?' Zhong said, 'Tang (King Tang of Shang) was imprisoned in Xia Tai, King Wen of Zhou was imprisoned in Youli, Duke Wen of Jin fled to Di, and Duke Huan of Qi fled to Ju. But they all eventually achieved hegemony. From this perspective, how can we be sure that this is not a blessing?' After Wu pardoned Yue, King Goujian of Yue returned to his country and worked hard to encourage himself, thinking day and night, hanging a bitter gall beside his seat, looking up at the gall when sitting and lying down, and tasting the gall when eating. He said, 'Have you forgotten the shame of Kuaiji Mountain?' He personally cultivated the land, and his wife personally wove cloth. He did not seek delicious food and drink, and he did not seek luxurious clothing. He humbly treated virtuous people, generously entertained guests, relieved the poor, mourned the dead, and shared the joys and sorrows of the people. He wanted Fan Li to govern the country, but Fan Li replied, 'Regarding military affairs, I am not as good as Zhong; regarding pacifying the country and being close to the people, I am not as good as Zhong.' Therefore, Goujian entrusted the affairs of the country to the minister Zhong, and sent Fan Li and the minister Zhe Ji to Wu as hostages. Two years later, Wu released Fan Li and allowed him to return to his country. Seven years after Goujian returned from Kuaiji Mountain, he comforted his people, and the people wanted to avenge him by attacking Wu. The minister Peng Tong advised, 'The country has just experienced war, and now it is replenishing its treasury and repairing its weapons. Wu will surely be afraid. If Wu is afraid, disaster will surely come. Moreover, when a raptor attacks its prey, it must hide its form. Now Wu is attacking Qi and Jin, and its hatred with Chu and Yue is also deep. In name, it is the first in the world, but in reality, it is harming the Zhou royal family. With little virtue and much merit, it will surely be arrogant and complacent. For the sake of Yue, it is better to unite with Qi, be close to Chu, and attach to Jin to numb Wu. Wu's ambition is great, and it will surely despise war. We unite these three countries to attack it, and Yue can take advantage of its decline to defeat it.' Goujian said, 'Good.' Two years later, the King of Wu was about to attack Qi, and Wu Zixu (Wu Zixu) advised, 'We cannot attack. I have heard that Goujian does not seek delicious food and drink, and shares the joys and sorrows of the people. If this person does not die, he will surely become a disaster for the country. Wu has Yue as a serious problem in the heart, and Qi is just a minor skin disease to Wu. I hope that Your Majesty will let go of Qi and attack Yue first.' The King of Wu did not listen and attacked Qi, defeating Qi at Ailing (Ailing), and capturing Gao Guo (Gao Guo) of Qi and returning. Wu Zixu was therefore blamed. Wu Zixu said, 'Your Majesty, do not be happy. Your Majesty
怒。子胥欲自殺。王聞而止之。越大夫種曰。臣觀吳王政驕矣。請試嘗之貸粟以卜其事請貸。吳王欲與。子胥諫勿與。王遂與之。越乃私喜。子胥言曰。王不聽諫。后三年吳其墟乎。太宰噽聞之乃數與子胥爭越議。因讒子胥曰。伍員貌忠而實忍人。其父兄不顧。安能顧王。王前欲伐齊。員強諫已而有功用是反怨王。王不備伍員。員必為亂。與逢同共謀讒之王。王始不從。乃使子胥于齊。聞其托子于鮑氏。王乃大怒曰。伍員果欺寡人慾反。使人賜子胥屬鏤劍以自殺。子胥大笑曰。我令而父霸。我又立若。若初欲分吳國半予我。我不受已。今若反以讒誅我。嗟乎嗟乎一人固不能獨立。報使者曰。必取吾眼置吳東門。以觀越兵入也。於是吳任噽政居三年。勾踐召范蠡曰。吳已殺子胥。導諛者眾可乎。對曰未可。至明年春。吳王北會諸侯于潢池。吳國精兵從王。惟獨老弱與太子留守。勾踐復問范蠡。蠡曰可矣。乃發習流二千教士四萬人君子六千人(韋昭曰。君子王所親近有志行者。猶吳所謂資良齊所謂士也。虞翻曰。言君養之如子)諸御千人伐吳。吳師敗遂殺吳太子。吳告急於王。王方會諸侯于潢池。懼天下聞之乃秘之。吳王已盟潢池。乃使人厚禮以請成越。越自度亦未能滅吳。乃與吳平。其後四年。越復伐吳。吳士民罷弊輕
【現代漢語翻譯】 現代漢語譯本 怒。伍子胥想要自殺，吳王聽到后阻止了他。越國大夫文種說：『我觀察吳王現在的政事驕縱了，請讓我試探一下他，向他借糧食來占卜這件事。』於是請求借糧。吳王想要借給他們，伍子胥勸諫不要借給他們，吳王最終還是借給了越國。越國暗自高興。伍子胥說：『大王不聽從我的勸諫，三年後吳國恐怕就要變成廢墟了吧！』太宰噽聽到這些話，就多次和伍子胥爭論關於越國的事情，於是進讒言說：『伍員表面上忠誠，實際上是個殘忍的人。他連自己的父親和兄長都不顧，怎麼會顧念大王呢？大王之前想要攻打齊國，伍員極力勸諫，事情成功后反而怨恨大王。大王如果不提防伍員，他一定會作亂。』於是和逢同一起合謀，向吳王進讒言。吳王起初不聽信，後來伍子胥出使齊國，吳王聽說他把兒子託付給了鮑氏，吳王勃然大怒說：『伍員果然欺騙我，想要背叛！』於是派人賜給伍子胥一把屬鏤劍，讓他自殺。伍子胥大笑著說：『我讓你的父親稱霸，我又擁立了你。你當初想要分一半吳國給我，我沒有接受。現在你反而聽信讒言要殺我！唉！唉！一個人本來就不能獨立於世。』他告訴來使說：『一定要把我的眼睛挖出來，放在吳國東門上，讓我親眼看著越國的軍隊攻進來！』於是吳王信任噽執政，過了三年。勾踐召見范蠡說：『吳國已經殺了伍子胥，引導阿諛奉承的人很多，可以攻打了嗎？』范蠡回答說：『還不行。』到了第二年春天，吳王在潢池與各諸侯國會盟，吳國的精銳部隊都跟隨吳王去了，只有老弱病殘和太子留守。勾踐再次問范蠡，范蠡說：『可以了。』於是發動經過訓練的士兵二千人，受過教育的士兵四萬人，君子六千人（韋昭說：『君子是君王所親近的有志向和德行的人，就像吳國所說的資良，齊國所說的士。』虞翻說：『意思是君王像對待兒子一樣養育他們』），以及侍衛一千人攻打吳國。吳國軍隊被打敗，於是殺死了吳國太子。吳國向吳王告急，吳王正在潢池與諸侯會盟，害怕天下人知道這件事，於是隱瞞了下來。吳王已經與諸侯在潢池會盟，於是派人帶著厚禮去向越國請求和解。越國自己估計也還不能滅掉吳國，於是就與吳國講和了。這之後的四年，越國再次攻打吳國，吳國的士兵和百姓已經疲憊不堪，輕視戰爭。
【English Translation】 English version Enraged, Wu Zixu (name of a person) wanted to commit suicide, but the King, hearing of this, stopped him. The Grand Master Zhong of Yue said, 'I observe that the King of Wu's administration is now arrogant. Please allow me to test him by requesting to borrow grain to divine the matter.' So, they requested to borrow grain. The King of Wu wanted to grant it, but Wu Zixu advised against it. The King, however, granted it. Yue was secretly pleased. Wu Zixu said, 'The King does not heed my advice; in three years, Wu will likely be a ruin!' The Grand Tutor Pi, hearing this, frequently argued with Wu Zixu about the matter of Yue, and then slandered Wu Zixu, saying, 'Wu Yuan (another name of Wu Zixu) appears loyal but is actually a cruel man. He does not care for his father and brothers; how can he care for the King? Previously, the King wanted to attack Qi, and Yuan strongly advised against it. Having succeeded, he now resents the King. If the King does not guard against Wu Yuan, he will surely cause trouble.' So, he conspired with Feng Tong to slander him to the King. The King initially did not believe them, but then Wu Zixu was sent to Qi. Hearing that he had entrusted his son to the Bao family, the King was greatly angered, saying, 'Wu Yuan has indeed deceived me and intends to rebel!' He sent a messenger to bestow upon Wu Zixu the Shu Lou sword (name of a sword) to commit suicide. Wu Zixu laughed loudly and said, 'I made your father a hegemon, and I established you. You initially wanted to give me half of the kingdom of Wu, but I did not accept it. Now, you listen to slander and want to kill me! Alas! Alas! A person cannot stand alone.' He told the messenger, 'Be sure to take my eyes and place them on the east gate of Wu, so that I may watch the Yue army enter!' Thereupon, the King of Wu trusted Pi to govern, and three years passed. Goujian (name of a person) summoned Fan Li (name of a person) and said, 'Wu has killed Wu Zixu, and many flatterers are in power. Is it permissible to attack?' Fan Li replied, 'Not yet.' By the next spring, the King of Wu was meeting with the feudal lords at Huangchi (name of a place). The elite troops of Wu followed the King, with only the old, weak, and the crown prince remaining to guard the state. Goujian again asked Fan Li, who said, 'It is permissible.' So, he mobilized two thousand trained soldiers, forty thousand educated soldiers, six thousand gentlemen (Wei Zhao said, 'Gentlemen are those close to the King who have ambition and virtue, like the Zi Liang of Wu and the Shi of Qi.' Yu Fan said, 'It means the King nurtures them as sons'), and one thousand guards to attack Wu. The Wu army was defeated, and the crown prince of Wu was killed. Wu sent an urgent message to the King, who was meeting with the feudal lords at Huangchi, fearing that the world would learn of this, so he concealed it. The King of Wu had already made an alliance at Huangchi, so he sent people with generous gifts to request peace from Yue. Yue, estimating that it was not yet able to destroy Wu, made peace with Wu. Four years later, Yue attacked Wu again. The soldiers and people of Wu were exhausted and weary of war.
銳盡死於齊晉。而越大破吳。因而留圍之三年。吳師敗已。越遂復棲吳王于姑蘇之山。吳王使公孫雄(虞翻曰吳大夫)肉袒膝行而前請成越王曰。孤臣夫差敢布腹心。異曰嘗得罪于會稽。夫差不敢逆命。得與君王成以歸。今君王舉玉趾而誅孤臣。孤臣惟命是聽意者亦欲如會稽之赦孤臣之罪乎。勾踐不忍欲許之。范蠡曰。會稽之事天以越賜吳。吳不取。今天以吳賜越。越其可逆天乎。且夫君王蚤朝晏罷非為吳耶。謀之二十二年。一旦而棄之可乎。且夫天與弗取反受其咎。伐柯者其則不遠。君忘會稽之厄乎。勾踐曰。吾欲聽子言。吾不忍其使者。范蠡乃鼓進兵曰。王已屬政于執事(虞翻曰。執事蠡自謂也)。使者去。不者且得罪。吳使者泣而去。勾踐憐之。乃使人謂吳王曰。吾置王甬東君百家(杜預曰。甬東會稽句章縣東海中州也)。吳王謝曰。吾老矣不能事君王。遂自殺乃蔽其面曰。吾無面以見子胥也。越王乃葬吳王。而誅太宰噽。勾踐已平吳。乃以兵北渡淮。與齊晉諸侯會於徐州。致貢于周。周元王使人賜勾踐胙命為伯。當是時越兵橫行於江淮東。諸侯畢賀號稱霸王。范蠡遂去自齊。遺大夫種書曰。蜚鳥盡良弓藏。狡兔死走狗烹。越王為人長頸鳥喙可與共患難不可與共樂。子何不去。種見書稱病不朝。人或讒種且作亂
。越王乃賜種劍曰。子教寡人伐吳七術。寡人用其三而敗吳。其四在子。子為我從先王試之。種遂自殺。勾踐卒。子王鼫與立。又五世王無強伐楚。楚威王伐越。殺王無強就除(史記)。
王杼
少康子。在位十七年。
王槐
杼子。在位二十六年。
王芒
槐子。在位十八年。索隱曰。芒音亡。鄒誕生。音荒放反。
王泄
芒子。六夷服從。始加爵命之制。在位十七年。
王不降
泄子。在位五十九年。
王扃
不降弟。在位二十二年。
王僅
扃子。在位二十年。
王孔甲
僅子。不務修德。諸侯多叛。在位三十二年。
王皋
孔甲子。在位十一年。
王發
皋子。在位十三年。
王履癸
發子。是為桀。自孔甲以來。諸侯多叛。桀暴戾無道。百姓患之。伐有施氏娶其女妹喜寵之。桀自恃天命。指日曰。日亡吾乃亡。關龍逢黃圖陳諫桀殺之。湯使人哭之。桀怒囚湯于夏臺。既而釋之。湯修德。諸侯畏服。桀起九夷之師伐湯。九夷之師不至。伊尹佐湯伐桀于鳴條。今晉寧路解州。桀戰不勝。奔於三朡之國。湯又從而伐之。放于南巢而死。在位五十一年。夏氏亡。
【現代漢語翻譯】 現代漢語譯本 越王於是賜給文種劍，說：『你教我攻打吳國的七種方法，我用了其中的三種就打敗了吳國，剩下的四種在你那裡。你為我向先王們試驗一下吧。』文種於是自殺了。勾踐去世后，他的兒子鼫與（Shiyu）繼位。又過了五代，到了無強（Wuqiang）為王時，他攻打楚國。楚威王攻打越國，殺了越王無強，越國被滅亡（出自《史記》）。
王杼（Wangzhu） 少康（Shaokang）的兒子，在位十七年。
王槐（Wanghuai） 杼（Zhu）的兒子，在位二十六年。
王芒（Wangmang） 槐（Huai）的兒子，在位十八年。《索隱》中說：芒（Mang）讀作『亡』（wang）。鄒誕生，讀作『荒放』的反切。
王泄（Wangxie） 芒（Mang）的兒子，六夷（Liuyi）歸服，開始增加爵位和封命的制度，在位十七年。
王不降（Wangbujiang） 泄（Xie）的兒子，在位五十九年。
王扃（Wangjiong） 不降（Bujiang）的弟弟，在位二十二年。
王僅（Wangjin） 扃（Jiong）的兒子，在位二十年。
王孔甲（Wangkongjia） 僅（Jin）的兒子，不致力于修養德行，許多諸侯背叛了他，在位三十二年。
王皋（Wanggao） 孔甲（Kongjia）的兒子，在位十一年。
王發（Wangfa） 皋（Gao）的兒子，在位十三年。
王履癸（Wanglvgui） 發（Fa）的兒子，就是夏桀（Xiajie）。自從孔甲（Kongjia）以來，許多諸侯都背叛了。桀（Jie）殘暴無道，百姓深受其害。他攻打有施氏（Youshi），娶了有施氏的女兒妹喜（Meixi）並寵愛她。桀（Jie）自恃有天命，指著太陽說：『太陽滅亡，我才會滅亡。』關龍逢（Guanlongfeng）拿著黃圖進諫，桀（Jie）殺了他。湯（Tang）派人去哭祭他，桀（Jie）憤怒地把湯（Tang）囚禁在夏臺（Xiatai），後來又釋放了他。湯（Tang）修養德行，諸侯畏懼而歸服。桀（Jie）調動九夷（Jiuyi）的軍隊攻打湯（Tang），九夷（Jiuyi）的軍隊沒有到達。伊尹（Yiyin）輔佐湯（Tang）在鳴條（Mingtiao），也就是現在的晉寧路解州，攻打桀（Jie）。桀（Jie）戰敗，逃到三朡（SanZong）這個國家。湯（Tang）又追擊他，把他流放到南巢（Nanchao）而死。在位五十一年，夏朝滅亡。
【English Translation】 English version The King of Yue then bestowed a sword upon Zhong (Wen Zhong), saying, 'You taught me seven strategies for attacking Wu. I used three of them and defeated Wu. The remaining four are with you. Test them out on the former kings for me.' Thereupon, Zhong (Wen Zhong) committed suicide. After Goujian (King Goujian of Yue) passed away, his son Shiyu (Shiyu) ascended the throne. Five generations later, when Wuqiang (Wuqiang) was king, he attacked Chu. King Wei of Chu attacked Yue, killed King Wuqiang, and Yue was destroyed (from 'Records of the Grand Historian').
King Zhu (Wangzhu) Son of Shaokang (Shaokang), reigned for seventeen years.
King Huai (Wanghuai) Son of Zhu (Zhu), reigned for twenty-six years.
King Mang (Wangmang) Son of Huai (Huai), reigned for eighteen years. The 'Suoyin' says: Mang (Mang) is pronounced 'wang'. Zou was born, pronounced as the fanqie of 'huang fang'.
King Xie (Wangxie) Son of Mang (Mang), the Six Yi (Liuyi) submitted, and he began to add the system of ranks and titles, reigned for seventeen years.
King Bujiang (Wangbujiang) Son of Xie (Xie), reigned for fifty-nine years.
King Jiong (Wangjiong) Younger brother of Bujiang (Bujiang), reigned for twenty-two years.
King Jin (Wangjin) Son of Jiong (Jiong), reigned for twenty years.
King Kongjia (Wangkongjia) Son of Jin (Jin), did not devote himself to cultivating virtue, and many lords rebelled against him, reigned for thirty-two years.
King Gao (Wanggao) Son of Kongjia (Kongjia), reigned for eleven years.
King Fa (Wangfa) Son of Gao (Gao), reigned for thirteen years.
King Lvgui (Wanglvgui) Son of Fa (Fa), he was Jie (Xiajie). Since Kongjia (Kongjia), many lords had rebelled. Jie (Jie) was tyrannical and without principle, and the people suffered greatly. He attacked Youshi (Youshi), married Meixi (Meixi), the daughter of Youshi, and favored her. Jie (Jie) relied on the Mandate of Heaven, pointing at the sun and saying, 'Only when the sun perishes will I perish.' Guanlongfeng (Guanlongfeng) presented remonstrances with the Huangtu (Huangtu), and Jie (Jie) killed him. Tang (Tang) sent people to mourn him, and Jie (Jie) angrily imprisoned Tang (Tang) in Xiatai (Xiatai), but later released him. Tang (Tang) cultivated virtue, and the lords feared and submitted. Jie (Jie) mobilized the troops of the Nine Yi (Jiuyi) to attack Tang (Tang), but the troops of the Nine Yi (Jiuyi) did not arrive. Yiyin (Yiyin) assisted Tang (Tang) in attacking Jie (Jie) at Mingtiao (Mingtiao), which is now Jining Road, Xiezhou. Jie (Jie) was defeated and fled to the country of SanZong (SanZong). Tang (Tang) pursued him again, exiled him to Nanchao (Nanchao), and he died. He reigned for fifty-one years, and the Xia dynasty perished.
右夏十七主合四百三十二年。天下歸商(史記注四百七十八年)。
按周禮自堯已前未有郡縣。舜巡五嶽始見州名。尚書禹貢已來方陳州號。春秋之時縣大郡小。以郡屬於縣。漢高已來以縣屬郡。典誥所明九州禹跡百郡秦並是也。
商帝湯外丙仲壬太甲沃丁大庚小甲雍己太戊仲丁外壬河亶甲祖乙祖辛沃甲祖丁南庚陽甲盤庚小辛小乙武丁祖庚祖甲廩辛庚丁武乙太丁帝乙受辛(紂也)
帝湯
黃帝之後。初帝嚳次妃簡狄。見玄鳥墮卵。取而吞之生契(音薛)。契仕事唐虞為司徒。教民有功封于商。賜姓子氏。契生昭明。昭明生相土。相土生昌若。昌若生曹圉。曹圉生冥。冥生振。振生微。微生報丁。報丁生報乙。報乙生報丙。報丙生主壬。主壬生主癸。主癸生天乙。是為成湯。為夏方伯。葛伯不祀仇餉。湯始征之。是時伊尹耕于有辛之野。湯使人以幣聘之。因說湯伐夏以救民之事。湯進伊尹于桀。桀不能用。伊尹復歸湯。桀之賢臣費昌亦歸於湯。湯出見張網四面。湯為解其三面。更其祝曰。欲左者左。欲右者右。欲高者高。欲下者下。不用命者入吾網。漢南諸侯聞之曰。湯德及禽獸。歸之者四十餘國。桀暴虐萬姓。伊尹相湯伐桀。費昌為御戰于鳴條(解州也)桀師敗績。湯放桀于南巢。諸侯大
【現代漢語翻譯】 現代漢語譯本： 右夏十七主共四百三十二年。天下歸於商（《史記注》記載為四百七十八年）。
按照《周禮》記載，堯帝以前沒有郡縣制度。舜帝巡視五嶽時，才開始出現州這個名稱。從《尚書·禹貢》開始，才正式陳述各州的名稱。春秋時期，縣的規模大於郡，郡隸屬於縣。漢高祖以後，縣隸屬於郡。《典誥》所記載的九州，以及禹的足跡所至之處，還有秦朝統一后的百郡，都是這種情況。
商朝的帝王有：湯、外丙、仲壬、太甲、沃丁、大庚、小甲、雍己、太戊、仲丁、外壬、河亶甲、祖乙、祖辛、沃甲、祖丁、南庚、陽甲、盤庚、小辛、小乙、武丁、祖庚、祖甲、廩辛、庚丁、武乙、太丁、帝乙、受辛（即紂王）。
帝湯
湯是黃帝的後代。最初，帝嚳的次妃簡狄，看到玄鳥掉落的卵，取而吞食後生下契（音薛）。契在唐堯虞舜時期擔任司徒，教導百姓有功，被封于商地，賜姓子氏。契生昭明，昭明生相土，相土生昌若，昌若生曹圉，曹圉生冥，冥生振，振生微，微生報丁，報丁生報乙，報乙生報丙，報丙生主壬，主壬生主癸，主癸生天乙，這就是成湯。成湯擔任夏朝的方伯。葛伯不祭祀，也不供給食物。湯開始征討他。當時，伊尹在有辛氏的田野耕種。湯派人帶著禮物聘請他。伊尹於是勸說湯討伐夏朝，以拯救百姓。湯向桀推薦伊尹，桀不任用。伊尹又回到湯那裡。桀的賢臣費昌也歸順了湯。湯外出時，看到有人張網四面。湯為他解開三面的網，更改他的祝禱說：『想往左的往左，想往右的往右，想往高的往高，想往低的往低，不聽從命令的就進入我的網。』漢水以南的諸侯聽到這件事後說：『湯的恩德及於禽獸。』歸順湯的有四十多個國家。桀暴虐百姓，伊尹輔佐湯討伐桀。費昌擔任車右，在鳴條（今解州）作戰。桀的軍隊大敗。湯將桀流放到南巢。諸侯大
【English Translation】 English version: In the 17th year of the Right Xia, totaling 432 years, the world turned to Shang (the Records of the Grand Historian notes 478 years).
According to the Rites of Zhou, there were no commanderies and counties before the time of Yao. When Shun inspected the Five Peaks, the name 'zhou' (province) first appeared. From the Yu Gong section of the Book of Documents onwards, the names of the provinces were formally stated. During the Spring and Autumn period, counties were larger than commanderies, and commanderies were subordinate to counties. From the time of Emperor Gao of Han onwards, counties were subordinate to commanderies. The nine provinces mentioned in the Dian Gao, the traces of Yu's travels, and the hundred commanderies after the Qin unification are all examples of this.
The emperors of the Shang dynasty were: Tang, Wai Bing, Zhong Ren, Tai Jia, Wo Ding, Da Geng, Xiao Jia, Yong Ji, Tai Wu, Zhong Ding, Wai Ren, He Dan Jia, Zu Yi, Zu Xin, Wo Jia, Zu Ding, Nan Geng, Yang Jia, Pan Geng, Xiao Xin, Xiao Yi, Wu Ding, Zu Geng, Zu Jia, Lin Xin, Geng Ding, Wu Yi, Tai Ding, Di Yi, Shou Xin (also known as Zhou).
Emperor Tang
Tang was a descendant of the Yellow Emperor. Initially, Jian Di (次妃), the secondary consort of Emperor Ku (帝嚳), saw a dark bird drop an egg, which she swallowed and gave birth to Qi (契) (pronounced Xue). Qi served as the Minister of Education (司徒) during the reigns of Tang Yao (唐堯) and Yu Shun (虞舜), and was enfeoffed in Shang (商) for his meritorious service in teaching the people, and was granted the surname Zi (子). Qi begat Zhao Ming (昭明), Zhao Ming begat Xiang Tu (相土), Xiang Tu begat Chang Ruo (昌若), Chang Ruo begat Cao Yu (曹圉), Cao Yu begat Ming (冥), Ming begat Zhen (振), Zhen begat Wei (微), Wei begat Bao Ding (報丁), Bao Ding begat Bao Yi (報乙), Bao Yi begat Bao Bing (報丙), Bao Bing begat Zhu Ren (主壬), Zhu Ren begat Zhu Gui (主癸), Zhu Gui begat Tian Yi (天乙), who was known as Cheng Tang (成湯). Tang served as the Earl of Xia (夏方伯). The Earl of Ge (葛伯) did not offer sacrifices or provide food. Tang began to punish him. At that time, Yi Yin (伊尹) was farming in the fields of the Youxin clan (有辛氏). Tang sent people with gifts to hire him. Yi Yin then persuaded Tang to attack Xia to save the people. Tang recommended Yi Yin to Jie (桀), but Jie did not employ him. Yi Yin returned to Tang. Fei Chang (費昌), a virtuous minister of Jie, also submitted to Tang. Tang went out and saw someone setting nets on all four sides. Tang released the nets on three sides and changed his prayer, saying, 'Those who want to go left, go left; those who want to go right, go right; those who want to go high, go high; those who want to go low, go low; those who do not obey will enter my net.' The lords south of the Han River heard of this and said, 'Tang's virtue extends to birds and beasts.' More than forty states submitted to Tang. Jie was tyrannical to the people, and Yi Yin assisted Tang in attacking Jie. Fei Chang served as the charioteer and fought at Mingtiao (鳴條) (present-day Jiezhou 解州). Jie's army was defeated. Tang exiled Jie to Nanchao (南巢). The lords great
會。湯退就諸侯之位曰。天下惟有道者可以處之。可以治之。三讓。諸侯皆推湯。於是即天子位。以水德都亳(今河南府路偃師縣是也)。除桀之邪虐。以寬治民。民喜遠近歸之。改正朔。夏之前皆以建寅之月為正月。湯既革夏命。乃以建丑之月為正月。十二寸為尺。色尚白。牲用白。以白為徽號。服旱冠而縞衣。初置二相。以伊尹仲虺為之。作樂曰大濩。在位十三年崩。壽一百歲。太子太丁早卒。次子外丙立。
外丙
湯次子在位二年 古史考伊尹生於空桑。今汴梁路陳留有空桑故城是也。
仲壬
外丙弟在位四年。
太甲
湯太子太丁之子。既即位不明厥德。顛覆湯之典刑。伊尹放之桐宮(湯墓所也)。伊尹乃攝政當國以朝諸侯。太甲居桐三年。自怨自艾處仁遷義。伊尹乃以冕服奉太甲。復歸于亳。太甲增加修德。諸侯咸歸。保惠庶民。不敢侮鰥寡。號為太宗。在位三十三年。
沃丁
太甲子。在位二十九年。
太庚
沃丁弟。在位二十五年。
小甲
太庚子。在位三十六年。
雍己
小甲弟。商道寖衰。諸侯或不至。在位十四年。
太戊
雍己弟。以伊騭為相。亳有祥桑谷共生於朝一暮大拱大戊問于伊騭
【現代漢語翻譯】 現代漢語譯本 湯完成了他的事業，就想把諸侯之位讓出去，他說：『天下只有有道的人才可以居於這個位置，才可以治理天下。』他三次推讓，諸侯都推舉湯。於是湯就登上了天子的位置，以水德來統治，定都於亳（今河南府路偃師縣）。他剷除了桀的邪惡殘暴，用寬厚的政策治理百姓，百姓歡喜，遠近的人都歸附他。他改正了曆法，夏朝之前都以建寅之月為正月，湯革了夏朝的命，就以建丑之月為正月。規定十二寸為一尺，顏色崇尚白色，祭祀用的牲畜也用白色，以白色作為標誌。他戴著素色的帽子，穿著白色的衣服。開始設定了兩位宰相，任用伊尹、仲虺擔任。創作了樂曲叫做《大濩》。他在位十三年去世，享年一百歲。太子太丁早逝，由次子外丙繼位。
外丙
湯的次子，在位二年。《古史考》記載伊尹生於空桑，現在汴梁路陳留有空桑的故城。
仲壬
外丙的弟弟，在位四年。
太甲
湯的太子太丁的兒子。他即位后不能明白地遵循德行，顛覆了湯的法度。伊尹把他放逐到桐宮（湯的墓地）。伊尹於是代理國政，以天子的身份朝見諸侯。太甲在桐宮住了三年，悔恨自責，行為合乎仁義。伊尹就穿戴著禮服迎接太甲，讓他回到亳都。太甲更加修養德行，諸侯都來歸附，他保護和照顧百姓，不敢欺侮孤寡之人，被尊稱為太宗。在位三十三年。
沃丁
太甲的兒子。在位二十九年。
太庚
沃丁的弟弟。在位二十五年。
小甲
太庚的兒子。在位三十六年。
雍己
小甲的弟弟。商朝的國運逐漸衰落，有些諸侯不來朝見。在位十四年。
太戊
雍己的弟弟。任用伊陟為相。亳都出現祥瑞，桑樹和谷樹一同生長在朝廷上，一早一晚就長到合抱那麼粗。太戊向伊陟詢問原因。
【English Translation】 English version Tang completed his task and wanted to relinquish the throne to the feudal lords, saying, 'Only those who possess virtue can occupy this position and govern the world.' He declined three times, but the feudal lords all recommended Tang. So Tang ascended to the throne, ruling with the virtue of water, and established his capital at Bo (present-day Yanshi County, Henan Prefecture). He eliminated Jie's wickedness and tyranny, governing the people with benevolence, and the people rejoiced, with those near and far submitting to him. He reformed the calendar, as before the Xia dynasty, the first month was Jianyin, but Tang, having overthrown the Xia dynasty, made Jianchou the first month. He decreed that twelve inches should be a foot, and the color white should be esteemed, with white animals used for sacrifices, and white as the emblem. He wore a plain hat and white clothes. He initially appointed two prime ministers, employing Yi Yin and Zhong Hui. He composed music called 'Da Huo'. He died after reigning for thirteen years, at the age of one hundred. Crown Prince Tai Ding died early, and his second son Wai Bing succeeded him.
Wai Bing
Tang's second son, reigned for two years. 'Ancient History Examination' records that Yi Yin was born in Kongsang, and there is an old city of Kongsang in Chenliu, Bianliang Road.
Zhong Ren
Wai Bing's younger brother, reigned for four years.
Tai Jia
The son of Tang's Crown Prince Tai Ding. After ascending the throne, he failed to clearly follow virtue and overturned Tang's laws. Yi Yin exiled him to Tong Palace (Tang's tomb). Yi Yin then acted as regent, holding court with the feudal lords as the Son of Heaven. Tai Jia lived in Tong Palace for three years, repenting and reforming himself, acting in accordance with benevolence and righteousness. Yi Yin then greeted Tai Jia with ceremonial robes and returned him to Bo. Tai Jia further cultivated his virtue, and the feudal lords all submitted to him. He protected and cared for the people, not daring to mistreat the widowed and orphaned, and was honored as Tai Zong. Reigned for thirty-three years.
Wo Ding
Tai Jia's son. Reigned for twenty-nine years.
Tai Geng
Wo Ding's younger brother. Reigned for twenty-five years.
Xiao Jia
Tai Geng's son. Reigned for thirty-six years.
Yong Ji
Xiao Jia's younger brother. The fortunes of the Shang dynasty gradually declined, and some feudal lords did not come to court. Reigned for fourteen years.
Tai Wu
Yong Ji's younger brother. Appointed Yi Zhi as prime minister. Auspicious signs appeared in Bo, with mulberry and grain trees growing together in the court, becoming as thick as an embrace in a morning and evening. Tai Wu asked Yi Zhi about the reason.
。騭曰。妖不勝德。君之政其有闕歟。太戊於是修先王之政。明養老之禮。早朝晏退。問疾弔喪。三日而祥枯死。三年遠方重譯。而至者七十六國。有賢臣巫咸臣扈等共輔佐之。商道復興。號稱中宗。在位七十五年。
仲丁
太戊子。亳都有河決之害遷於囂。藍夷為寇。仲丁征之。在位十二年 囂音敖(山名)有倉曰敖倉。汴梁路鄭州鴻溝在焉。
外壬
仲丁弟。在位五年。
河亶甲
外壬弟。囂有河決。遷都於相。在位十年商復衰相(河東山西道彰德路也。古相州郡名。郡冀州之域大名路滑州內黃縣有河亶甲所筑之城。大名充冀二州之域)。
祖乙
河亶甲之子。相州河決。遷都子耿。商道復興。在位十九年 耿今晉寧路河中府古蒲州也冀域。
祖辛
祖乙子。在位十六年。
沃甲
祖辛弟。在位二十年。
祖丁
祖辛子。在位三十一年。
南庚
沃甲子。在位二十九年。
陽甲
南庚弟。自仲丁已來。子弟爭立。九世亂。諸侯莫朝。商復衰。在位八年。
盤庚
陽甲弟。商道寖衰。又有河決之害。復遷於亳。臣民怨遷。盤庚作書告諭之。行湯之政。商道復興。在位二十九年 改商
【現代漢語翻譯】 現代漢語譯本：騭（人名）說：『妖邪不能勝過德行。君王的政事恐怕有所缺失吧？』太戊（商朝君主）於是修治先王的政事，明確敬養老人的禮儀，早朝晚退，慰問疾病，弔唁喪事。三天後，妖怪祥（妖名）就枯死了。三年後，遠方經過多次翻譯才能溝通的國家，來朝見的有七十六個。有賢臣巫咸（人名）、臣扈（人名）等共同輔佐他，商朝的國運再次興盛，號稱中宗（太戊的廟號）。在位七十五年。
仲丁（商朝君主）
太戊的兒子。因為亳都（地名）有黃河決堤的災害，所以遷都到囂（地名）。藍夷（部族名）侵擾邊境，仲丁率兵征討他們。在位十二年。囂，讀音為敖，是山名，有糧倉叫做敖倉。汴梁路、鄭州鴻溝就在那裡。
外壬（商朝君主）
仲丁的弟弟。在位五年。
河亶甲（商朝君主）
外壬的弟弟。囂地發生黃河決堤，遷都到相（地名）。在位十年，商朝再次衰落。相，在河東山西道彰德路，是古代相州的郡名。郡屬於冀州地區，大名路滑州內黃縣有河亶甲所筑的城，大名充冀二州地區。
祖乙（商朝君主）
河亶甲的兒子。相州發生黃河決堤，遷都到耿（地名）。商朝國運再次興盛。在位十九年。耿，就是現在的晉寧路河中府古蒲州，屬於冀州地區。
祖辛（商朝君主）
祖乙的兒子。在位十六年。
沃甲（商朝君主）
祖辛的弟弟。在位二十年。
祖丁（商朝君主）
祖辛的兒子。在位三十一年。
南庚（商朝君主）
沃甲的兒子。在位二十九年。
陽甲（商朝君主）
南庚的弟弟。自從仲丁以後，子弟之間爭奪君位，經過九代混亂，諸侯不再來朝見，商朝再次衰落。在位八年。
盤庚（商朝君主）
陽甲的弟弟。商朝國運逐漸衰落，又有黃河決堤的災害，再次遷都到亳（地名）。臣民抱怨遷都，盤庚寫書告誡開導他們，施行商湯（商朝開國君主）的政策，商朝國運再次興盛。在位二十九年。 改商
【English Translation】 English version: Zhi (person's name) said, 'Evil cannot overcome virtue. Is there perhaps a deficiency in the ruler's governance?' Tai Wu (a Shang dynasty ruler) then repaired the policies of the former kings, clarified the rites of honoring the elderly, held court early and retired late, inquired after the sick, and offered condolences for the deceased. Three days later, the demon Xiang (demon's name) withered and died. After three years, distant countries that required multiple translations to communicate came to pay tribute, numbering seventy-six. He had virtuous ministers such as Wu Xian (person's name) and Chen Hu (person's name) to assist him, and the fortunes of the Shang dynasty revived, earning him the title Zhong Zong (Tai Wu's temple name). He reigned for seventy-five years.
Zhong Ding (a Shang dynasty ruler)
The son of Tai Wu. Because of the disaster of the Yellow River breaching its banks at Bo Du (place name), the capital was moved to Xiao (place name). The Lan Yi (tribe name) invaded the borders, and Zhong Ding led troops to conquer them. He reigned for twelve years. Xiao, pronounced Ao, is the name of a mountain, and there is a granary called Ao Cang. Bianliang Road, Zhengzhou Honggou are located there.
Wai Ren (a Shang dynasty ruler)
The younger brother of Zhong Ding. He reigned for five years.
He Dan Jia (a Shang dynasty ruler)
The younger brother of Wai Ren. The Yellow River breached its banks at Xiao, and the capital was moved to Xiang (place name). He reigned for ten years, and the Shang dynasty declined again. Xiang is located in Zhangde Road, Hedong Shanxi Province, and is the ancient name of Xiangzhou prefecture. The prefecture belonged to the Jizhou region, and the city built by He Dan Jia is located in Neihuang County, Hua Prefecture, Daming Road. Daming encompasses the regions of Ji and Ji provinces.
Zu Yi (a Shang dynasty ruler)
The son of He Dan Jia. The Yellow River breached its banks in Xiangzhou, and the capital was moved to Geng (place name). The fortunes of the Shang dynasty revived again. He reigned for nineteen years. Geng is now the ancient Puzhou in Hezhong Prefecture, Jinning Road, belonging to the Jizhou region.
Zu Xin (a Shang dynasty ruler)
The son of Zu Yi. He reigned for sixteen years.
Wo Jia (a Shang dynasty ruler)
The younger brother of Zu Xin. He reigned for twenty years.
Zu Ding (a Shang dynasty ruler)
The son of Zu Xin. He reigned for thirty-one years.
Nan Geng (a Shang dynasty ruler)
The son of Wo Jia. He reigned for twenty-nine years.
Yang Jia (a Shang dynasty ruler)
The younger brother of Nan Geng. Since Zhong Ding, the sons and younger brothers had been contending for the throne, resulting in nine generations of chaos. The feudal lords no longer came to pay tribute, and the Shang dynasty declined again. He reigned for eight years.
Pan Geng (a Shang dynasty ruler)
The younger brother of Yang Jia. The fortunes of the Shang dynasty gradually declined, and there was also the disaster of the Yellow River breaching its banks. The capital was moved back to Bo (place name). The ministers and people complained about the relocation, and Pan Geng wrote a book to admonish and enlighten them. He implemented the policies of Shang Tang (the founding ruler of the Shang dynasty), and the fortunes of the Shang dynasty revived again. He reigned for twenty-nine years. Change Shang
曰殷。
小辛
盤庚弟。殷道又衰。在位二十二年。
小乙
小辛弟。自為太子時。備知民事艱難。在位二十一年。
武丁
小乙子。居喪三年不言。夢上帝賚以良弼。乃圖其形求于天下。得傅說于版築之間。命以為相。政事修舉三年。蠻夷編髮重譯來朝者六國。自是章服多用翟羽。鬼方無道。武丁伐之。三年乃克。殷道復興。號為高宗。在位五十九年。
鬼方。契(音乞)丹也。鮮卑(山名)之遺種。北狄之國號。居黃水之南黃龍江之北。在秦漢曰匈奴。在隋唐曰突厥(音)。漢書音義。夏曰獯鬻。商曰鬼方周曰玁狁。
祖庚
武丁子。在位十七年。
祖甲
祖庚弟。殷復衰在位十七年。
廩辛
祖甲子。在位六年。
庚丁
祖甲次子。在位二十三年。
武乙
庚丁子。時東夷寖盛。分遷海岱。在位五年。獵于河渭之間被震崩 遷都朝歌。今山西衛輝路冀域。
太丁
武乙子。在位十四年。時周公季伐戎羌克之。太丁命公季為牧師(官名)。即周祖王季也。
帝乙
太丁子。殷益衰。在位四十七年。帝乙之妾有子。長曰微子啟。次曰中衍。季曰受德紂也。母為后。紂尚幼。帝
【現代漢語翻譯】 現代漢語譯本 曰殷 (Yue Yin)。
小辛 (Xiao Xin)
盤庚 (Pan Geng) 弟。殷 (Yin) 道又衰。在位二十二年。
小乙 (Xiao Yi)
小辛 (Xiao Xin) 弟。自為太子時，備知民事艱難。在位二十一年。
武丁 (Wu Ding)
小乙 (Xiao Yi) 子。居喪三年不言。夢上帝賚以良弼。乃圖其形求于天下。得傅說 (Fu Yue) 于版築之間。命以為相。政事修舉三年。蠻夷編髮重譯來朝者六國。自是章服多用翟羽。鬼方 (Gui Fang) 無道。武丁 (Wu Ding) 伐之。三年乃克。殷 (Yin) 道復興。號為高宗。在位五十九年。
鬼方 (Gui Fang)。契 (Qi) (音乞) 丹 (Dan) 也。鮮卑 (Xian Bei) (山名) 之遺種。北狄之國號。居黃水之南黃龍江之北。在秦漢曰匈奴。在隋唐曰突厥 (Tu Jue) (音)。漢書音義。夏曰獯鬻。商曰鬼方 (Gui Fang)，周曰玁狁。
祖庚 (Zu Geng)
武丁 (Wu Ding) 子。在位十七年。
祖甲 (Zu Jia)
祖庚 (Zu Geng) 弟。殷 (Yin) 復衰，在位十七年。
廩辛 (Lin Xin)
祖甲 (Zu Jia) 子。在位六年。
庚丁 (Geng Ding)
祖甲 (Zu Jia) 次子。在位二十三年。
武乙 (Wu Yi)
庚丁 (Geng Ding) 子。時東夷寖盛，分遷海岱。在位五年。獵于河渭之間被震崩。遷都朝歌。今山西衛輝路冀域。
太丁 (Tai Ding)
武乙 (Wu Yi) 子。在位十四年。時周公季伐戎羌克之。太丁 (Tai Ding) 命公季為牧師 (Mu Shi) (官名)。即周祖王季也。
帝乙 (Di Yi)
太丁 (Tai Ding) 子。殷 (Yin) 益衰。在位四十七年。帝乙 (Di Yi) 之妾有子。長曰微子啟 (Wei Zi Qi)。次曰中衍 (Zhong Yan)。季曰受德 (Shou De)，紂 (Zhou) 也。母為后。紂 (Zhou) 尚幼。帝
【English Translation】 English version Yue Yin.
Xiao Xin
Younger brother of Pan Geng. The way of Yin declined again. He reigned for twenty-two years.
Xiao Yi
Younger brother of Xiao Xin. Since he was the crown prince, he was fully aware of the difficulties of civil affairs. He reigned for twenty-one years.
Wu Ding
Son of Xiao Yi. He remained silent for three years during the mourning period. He dreamed that the God bestowed upon him a good assistant. So he drew his image and sought him throughout the land. He found Fu Yue among those building with rammed earth. He appointed him as prime minister. The administration was well-organized for three years. Six states of barbarians with braided hair and multiple interpreters came to the court. From then on, the ceremonial robes mostly used pheasant feathers. The Gui Fang were without morality. Wu Ding attacked them. It took three years to conquer them. The way of Yin revived. He was known as Gao Zong. He reigned for fifty-nine years.
Gui Fang. They were the Khitans. Remnants of the Xianbei (mountain name) people. The state title of the Northern Di. They lived south of the Yellow River and north of the Heilongjiang River. In the Qin and Han dynasties, they were called the Xiongnu. In the Sui and Tang dynasties, they were called the Turks. According to the 'Commentary and Meaning of the Book of Han', in the Xia dynasty, they were called Xunyu; in the Shang dynasty, they were called Gui Fang; and in the Zhou dynasty, they were called Xianyun.
Zu Geng
Son of Wu Ding. He reigned for seventeen years.
Zu Jia
Younger brother of Zu Geng. Yin declined again. He reigned for seventeen years.
Lin Xin
Son of Zu Jia. He reigned for six years.
Geng Ding
Second son of Zu Jia. He reigned for twenty-three years.
Wu Yi
Son of Geng Ding. At that time, the Eastern Yi were increasingly prosperous and moved to the coastal areas of Shandong. He reigned for five years. He was struck by lightning and died while hunting between the Yellow River and the Wei River. He moved the capital to Zhaoge, which is now the Jiyu region of Weihui Road in Shanxi.
Tai Ding
Son of Wu Yi. He reigned for fourteen years. At that time, Duke Ji of Zhou attacked and conquered the Rong and Qiang tribes. Tai Ding appointed Duke Ji as Mushi (official title), who was also King Ji, the ancestor of the Zhou dynasty.
Di Yi
Son of Tai Ding. Yin became increasingly weak. He reigned for forty-seven years. A concubine of Di Yi had sons. The eldest was Wei Zi Qi, the second was Zhong Yan, and the youngest was Shou De, who was Zhou. His mother became the queen. Zhou was still young. Di
乙及后欲立啟為太子。太史據法爭之曰。有妻之子不可立妾之子。乃立紂。
受德
紂也。帝乙之子。一名辛。都朝歌。漢曰殷都。即牧野之墟(今山西衛輝路冀州之域)紂伐有蘇氏。獲其女妲已嬖之。惟其言是從。比干諫之。紂怒剖比干。紂始為象箸。箕子嘆曰。彼為象箸。必不盛以土簋。將為犀玉之杯。玉杯象箸必不羹菽藿衣短褐而舍于茅茨之下。則錦衣九重高臺廣室稱此。以求天下不足矣。遠方珍奇之物。輿馬宮至之漸。自此而始。故吾畏其卒也。紂以周侯昌及九侯鄂侯為三公。九侯進女于紂。女以禮自閑。紂不喜殺之醢九侯鄂侯爭之並殺鄂侯周侯聞之嘆息崇侯虎因而譖昌于紂。紂乃囚昌于羑里(今彰德路冀州之域)。閎夭散宜生之徒患之乃求有莘氏之美女驪戎之文馬有熊之尤駟及珍怪奇物因殷嬖臣費仲而獻之。紂大說。乃赦昌授昌曰西伯。賜弓矢斧鉞。使西伯得征伐。西伯行政善。諸侯來歸之。昌受西伯之命凡九年卒。又二年昌之子發會諸侯盟津伐紂。紂戰不勝。入登鹿臺之上。衣珠玉自燔。在位三十四年。殷亡。
右商三十主合六百二十八年天下歸周。
周
劉恕周外紀曰。文武其先祖后稷名棄。其母有邰(音臺)氏女曰姜原。為帝嚳元妃。出野見巨人跡。說而踐之。而身
【現代漢語翻譯】 現代漢語譯本： 帝乙後來想立啟為太子。太史根據法理力爭說：『有妻子的兒子不可以立為妾的兒子。』於是立了紂。
受德
就是紂（Zhòu），帝乙（Dì Yǐ）的兒子，一名辛（Xīn），都城在朝歌（Zhāo Gē）。漢朝時稱為殷都（Yīn Dū），也就是牧野（Mù Yě）的廢墟（今山西衛輝路冀州一帶）。紂攻打有蘇氏（Yǒu Sū Shì），得到了他們的女兒妲己（Dá Jǐ），非常寵愛她，一切都聽從她的話。比干（Bǐ Gān）勸諫他，紂憤怒地剖開了比干的肚子。紂開始使用象牙筷子，箕子（Jī Zǐ）嘆息說：『他用象牙筷子，一定不會用土製的瓦器來盛食物，將會用犀角和玉石製作的杯子。有了玉杯象箸，一定不會再吃粗糧、穿粗布短衣，住在茅草屋裡。』於是就要穿錦衣、住高樓大廈，這樣來滿足自己的慾望，即使擁有天下也不滿足。遠方的珍奇物品，車馬宮殿的興建，都從這裡開始了。所以我擔心他的結局啊。紂任命周侯昌（Zhōu Hóu Chāng）以及九侯（Jiǔ Hóu）、鄂侯（È Hóu）為三公。九侯把女兒獻給紂，女兒以禮義來約束自己，紂不喜歡她，就殺了她，並把九侯剁成肉醬。鄂侯為此與紂爭辯，也被殺了。周侯昌聽到這件事後嘆息，崇侯虎（Chóng Hóu Hǔ）趁機向紂進讒言陷害昌。紂於是把昌囚禁在羑里（Yǒu Lǐ，今彰德路冀州一帶）。閎夭（Hóng Yāo）、散宜生（Sàn Yí Shēng）等人為此擔憂，於是尋找有莘氏（Yǒu Shēn Shì）的美女、驪戎（Lí Róng）的良馬、有熊（Yǒu Xióng）的駿馬以及珍奇的物品，通過殷朝的寵臣費仲（Fèi Zhòng）獻給紂。紂非常高興，於是赦免了昌，授予昌『西伯（Xī Bó）』的稱號，賜給他弓箭斧鉞，讓西伯可以進行征伐。西伯治理政事很好，諸侯都來歸附他。昌接受西伯的稱號九年後去世。又過了兩年，昌的兒子發（Fā）會合諸侯在盟津（Méng Jīn）討伐紂。紂戰敗，登上鹿臺（Lù Tái）自焚而死，在位三十四年，殷朝滅亡。
右邊是商朝三十位君主，總共六百二十八年，天下歸於周朝。
周
劉恕（Liú Shù）的《周外紀（Zhōu Wài Jì）》記載：文王（Wén Wáng）和武王（Wǔ Wáng）的先祖后稷（Hòu Jì），名叫棄（Qì），他的母親是有邰氏（Yǒu Tái Shì）的女子，名叫姜原（Jiāng Yuán），是帝嚳（Dì Kù）的正妃。姜原在野外看到了巨人的腳印，感到高興就踩了上去，於是懷孕了。
【English Translation】 English version: 乙 (Yǐ) later wanted to establish 啟 (Qǐ) as the crown prince. The Grand Historian, based on the law, argued against it, saying, 'The son of the wife cannot be established as the son of a concubine.' Therefore, 紂 (Zhòu) was established.
受德 (Shòu Dé)
This is 紂 (Zhòu), the son of 帝乙 (Dì Yǐ), also known as 辛 (Xīn). His capital was at 朝歌 (Zhāo Gē), which was called 殷都 (Yīn Dū) during the Han Dynasty, and is the ruins of 牧野 (Mù Yě) (now the area of Jizhou on Weihui Road, Shanxi). 紂 (Zhòu) attacked the 有蘇氏 (Yǒu Sū Shì) and obtained their daughter 妲己 (Dá Jǐ), whom he favored greatly, obeying her every word. 比干 (Bǐ Gān) remonstrated with him, and 紂 (Zhòu) angrily cut open 比干's (Bǐ Gān) stomach. 紂 (Zhòu) began to use ivory chopsticks. 箕子 (Jī Zǐ) sighed and said, 'If he uses ivory chopsticks, he will certainly not use earthenware to hold his food. He will use cups made of rhinoceros horn and jade. With jade cups and ivory chopsticks, he will certainly not eat coarse grains, wear short hemp clothes, and live in a thatched hut.' Therefore, he will wear silk clothes, live in high towers and spacious rooms to satisfy his desires, and even possessing the whole world will not be enough. The arrival of rare and precious objects from distant lands, carriages, horses, and palaces, began from here. Therefore, I fear his end.' 紂 (Zhòu) appointed 周侯昌 (Zhōu Hóu Chāng), 九侯 (Jiǔ Hóu), and 鄂侯 (È Hóu) as the three dukes. 九侯 (Jiǔ Hóu) presented his daughter to 紂 (Zhòu). The daughter restrained herself with propriety, but 紂 (Zhòu) did not like her and killed her, mincing 九侯 (Jiǔ Hóu) into meat paste. 鄂侯 (È Hóu) argued with 紂 (Zhòu) about this and was also killed. 周侯昌 (Zhōu Hóu Chāng) sighed upon hearing this, and 崇侯虎 (Chóng Hóu Hǔ) took the opportunity to slander 昌 (Chāng) to 紂 (Zhòu). 紂 (Zhòu) then imprisoned 昌 (Chāng) in 羑里 (Yǒu Lǐ) (now the area of Jizhou on Zhangde Road). 閎夭 (Hóng Yāo), 散宜生 (Sàn Yí Shēng), and others were worried about this, so they sought a beautiful woman from 有莘氏 (Yǒu Shēn Shì), fine horses from 驪戎 (Lí Róng), swift horses from 有熊 (Yǒu Xióng), and rare and precious objects, and presented them to 紂 (Zhòu) through the favored minister 費仲 (Fèi Zhòng). 紂 (Zhòu) was very pleased and pardoned 昌 (Chāng), granting 昌 (Chāng) the title of '西伯 (Xī Bó)' and bestowing upon him bows, arrows, axes, and halberds, allowing 西伯 (Xī Bó) to conduct military campaigns. 西伯 (Xī Bó) governed well, and the feudal lords came to submit to him. 昌 (Chāng) received the title of 西伯 (Xī Bó) and died after nine years. Two years later, 昌's (Chāng) son, 發 (Fā), gathered the feudal lords at 盟津 (Méng Jīn) to attack 紂 (Zhòu). 紂 (Zhòu) was defeated and ascended the 鹿臺 (Lù Tái), where he burned himself to death while wearing pearls and jade. He reigned for thirty-four years, and the Yin Dynasty fell.
To the right are the thirty rulers of the Shang Dynasty, totaling six hundred and twenty-eight years, after which the world returned to the Zhou Dynasty.
周 (Zhōu)
劉恕 (Liú Shù)'s 'Zhou Wai Ji' records: The ancestor of King Wen (Wén Wáng) and King Wu (Wǔ Wáng), 后稷 (Hòu Jì), was named 棄 (Qì). His mother was a woman from 有邰氏 (Yǒu Tái Shì) named 姜原 (Jiāng Yuán), who was the primary consort of 帝嚳 (Dì Kù). 姜原 (Jiāng Yuán) saw a giant's footprint in the wild and stepped on it with joy, and thus became pregnant.
動如孕者。居期而生子。以為不祥。棄之隘巷。馬牛辟之不踐。徙置林中。多人遷之。又棄于渠中水上。飛鳥以翼覆之。姜原以為神。遂收養長之。初因棄之故曰棄。好耕農相地之宜谷者稼穡焉。民皆法則之。帝堯聞之舉為農師。天下得其利有功封于邰。號曰后稷。別姓姬氏。后稷卒不窟立。不窟卒子鞠立。鞠卒子公劉立。公劉雖在戎狄之間。復修后稷之業。百姓懷之。多從而保焉。周道之興。實由此。始公劉卒子慶節立國於豳(今陔西路佛州)。慶節卒子皇仆立。皇仆卒子羌弗立。羌弗卒子毀隃(容朱切)立。毀隃卒子公非立。公非卒子高圉立。高圉卒子亞圉立。亞圉卒子公叔祖立。公叔祖卒子古公亶父立(大王也)。古公亶父復修后稷公劉之業。積德行義。國人戴之。獯鬻戎狄攻焉。古公遂去豳。渡漆水逾梁山。止於岐山之下(山在扶風。今陜西風翔府)。豳人舉國扶老攜弱。歸古公于岐下(皇甫謚曰。邑于周地故始改國曰周)。古公有長子曰太伯。次曰虞仲。其妃大姜生少子曰季歷。季歷娶太任皆賢婦人。太任生子曰昌。昌生有聖瑞。太伯虞仲知古公欲立季歷以傳昌。乃亡如荊蠻。文身斷髮以讓季歷。古公卒子季歷立。季歷篤于仁義。諸侯順之。王季卒子昌立(西伯)。(西伯昌文王也)武王成王康王昭王穆王
【現代漢語翻譯】 現代漢語譯本 動了一下像懷孕一樣，到期生了個孩子，認為不吉利，把他丟棄在狹窄的巷子里。牛馬躲避他，不踩他。又把他移到樹林中，許多人又遷走他，又把他丟棄在水渠中的水面上，飛鳥用翅膀覆蓋他。姜原認為這是神蹟，於是收養了他，養大了他。起初因為丟棄他的緣故，所以叫『棄』（名）。他喜歡耕種，相度土地的適宜性，適合種植穀物的就播種。百姓都傚法他。帝堯聽說后，舉薦他為農師，天下百姓都得到他的好處，有功勞，封在邰（今陜西武功縣西南），號稱后稷（農官名）。另外賜姓姬氏。后稷死後，不窟（人名）繼位。不窟死後，兒子鞠（人名）繼位。鞠死後，兒子公劉（人名）繼位。公劉雖然身處戎狄之間，仍然繼續修習后稷的事業，百姓懷念他，很多人跟隨他保護他。周朝的興盛，實際上由此開始。公劉死後，兒子慶節（人名）在豳（今陜西彬縣）建立國家。慶節死後，兒子皇仆（人名）繼位。皇仆死後，兒子羌弗（人名）繼位。羌弗死後，兒子毀隃（人名）繼位。毀隃死後，兒子公非（人名）繼位。公非死後，兒子高圉（人名）繼位。高圉死後，兒子亞圉（人名）繼位。亞圉死後，兒子公叔祖（人名）繼位。公叔祖死後，兒子古公亶父（人名，也稱大王）繼位。古公亶父繼續修習后稷、公劉的事業，積累德行，施行仁義，國人都擁戴他。獯鬻（古代部族名）、戎狄（古代部族名）攻打他。古公於是離開豳，渡過漆水，越過樑山，在岐山（山在扶風，今陜西鳳翔府）下安頓下來。豳地的百姓舉國上下，扶老攜幼，歸附古公到岐山下（皇甫謐謚號說：因為在周地建都，所以開始改國號為周）。古公有長子叫太伯（人名），次子叫虞仲（人名），他的妃子大姜（人名）生了小兒子叫季歷（人名）。季歷娶了太任（人名），都是賢德的婦人。太任生了兒子叫昌（人名），昌出生時有聖人的祥瑞。太伯、虞仲知道古公想要立季歷來把君位傳給昌，於是逃亡到荊蠻（古代地區名），在身上刺花紋，剪短頭髮，來把君位讓給季歷。古公死後，兒子季歷繼位。季歷崇尚仁義，諸侯都歸順他。王季（即季歷）死後，兒子昌繼位（西伯）。（西伯昌就是文王）武王、成王、康王、昭王、穆王
【English Translation】 English version He moved like a pregnant woman, and when the time came, she gave birth to a child. Thinking it was inauspicious, she abandoned him in a narrow alley. Horses and cattle avoided him and did not trample him. She moved him to a forest, but many people moved him again. Then she abandoned him on the water in a ditch, and a flying bird covered him with its wings. Jiang Yuan (name) thought it was a divine sign, so she took him in and raised him. Initially, because he was abandoned, he was named 'Qi' (abandoned). He loved farming, assessing the suitability of the land, and planting grains where appropriate. The people all followed his example. Emperor Yao (name) heard of this and recommended him as the master of agriculture. The people of the world benefited from him, and for his merits, he was enfeoffed at Tai (southwest of present-day Wugong County, Shaanxi), and was called Hou Ji (title of agricultural official). He was also given the surname Ji. After Hou Ji died, Bu Ku (name) succeeded him. After Bu Ku died, his son Ju (name) succeeded him. After Ju died, his son Gong Liu (name) succeeded him. Although Gong Liu was among the Rong and Di (ancient tribes), he continued to cultivate the work of Hou Ji. The people missed him, and many followed him and protected him. The rise of the Zhou dynasty actually began from this. After Gong Liu died, his son Qing Jie (name) established the state of Bin (present-day Bin County, Shaanxi). After Qing Jie died, his son Huang Pu (name) succeeded him. After Huang Pu died, his son Qiang Fu (name) succeeded him. After Qiang Fu died, his son Hui Yu (name) succeeded him. After Hui Yu died, his son Gong Fei (name) succeeded him. After Gong Fei died, his son Gao Yu (name) succeeded him. After Gao Yu died, his son Ya Yu (name) succeeded him. After Ya Yu died, his son Gong Shu Zu (name) succeeded him. After Gong Shu Zu died, his son Gu Gong Dan Fu (name, also known as Da Wang) succeeded him. Gu Gong Dan Fu continued to cultivate the work of Hou Ji and Gong Liu, accumulating virtue and practicing righteousness. The people of the state all supported him. The Xun Yu (ancient tribe) and Rong Di (ancient tribes) attacked him. Gu Gong then left Bin, crossed the Qi River, and crossed the Liang Mountains, settling down at the foot of Mount Qi (mountain in Fufeng, present-day Fengxiang Prefecture, Shaanxi). The people of Bin, the whole country, supporting the old and carrying the young, returned with Gu Gong to the foot of Mount Qi (Huangfu Mi's posthumous title said: Because the capital was established in the land of Zhou, the name of the state was changed to Zhou). Gu Gong had an eldest son named Tai Bo (name), a second son named Yu Zhong (name), and his consort Da Jiang (name) gave birth to a younger son named Ji Li (name). Ji Li married Tai Ren (name), both of whom were virtuous women. Tai Ren gave birth to a son named Chang (name), and Chang was born with auspicious signs of a sage. Tai Bo and Yu Zhong knew that Gu Gong wanted to establish Ji Li to pass the throne to Chang, so they fled to Jing Man (ancient region), tattooing their bodies and cutting their hair short to yield the throne to Ji Li. After Gu Gong died, his son Ji Li succeeded him. Ji Li revered benevolence and righteousness, and the lords all submitted to him. King Ji (i.e., Ji Li) died, and his son Chang succeeded him (the Earl of the West). (The Earl of the West, Chang, was King Wen) King Wu, King Cheng, King Kang, King Zhao, King Mu
共王懿王孝王夷王厲王共和宣王幽王(攜王)平王桓王莊王僖王惠王襄王頃王匡王定王簡王靈王景王(悼王)敬王元王貞定王(涼生思王)考王威烈王安王烈王顯王慎靚王赧王
文王
姬姓昌名。受殷命為西伯。凡九年卒。壽九十七歲。高辛氏之後也。伯夷叔齊者孤竹君之子。讓國不仕。聞西伯善養老歸焉。太顛閑夭散宜生鬻子辛甲之徒皆歸之。呂望年八十餘釣渭水。西伯獵載之歸。尊為太公。虞苪爭田質于西伯。入境見耕者讓畔行者讓路。慚而還。以所爭之田讓而不取。漢南諸侯聞而歸者四十餘國。西伯卒子發嗣位。
孤竹君之國今遼西之地周封箕子于朝鮮者是也隸遼陽省古肅慎地。
武王
諱發。西伯昌之子。既嗣位。以太公望為師。以弟周公且為輔。召公奭畢公高皆左右東觀(音貫)。兵至於盟(音孟)津(今懷孟路孟州)。諸侯不期而會者八百。皆曰紂可伐矣。武王曰未也。乃還師而歸。居二年紂暴虐滋甚。殺王子比干囚箕子。紂之兄微子乃抱其樂器而奔(音奔)周。於是武王遍告諸侯曰。殷有重罪不可以不伐。乃東伐紂。十二月戊午師畢渡盟津。諸侯咸會陳師牧野(即紂之都今河東山西道衛輝路也)。紂發兵七十萬人拒武王。眾倒戈無戰心而潰。紂乃登于鹿臺之上。衣其珠
【現代漢語翻譯】 現代漢語譯本： 共王（Gòng Wáng）：周朝國王。 懿王（Yì Wáng）：周朝國王。 孝王（Xiào Wáng）：周朝國王。 夷王（Yí Wáng）：周朝國王。 厲王（Lì Wáng）：周朝國王。 共和（Gòng Hé）：周朝歷史上的一個時期，在此期間沒有正式的國王統治，由諸侯共同執政。 宣王（Xuān Wáng）：周朝國王。 幽王（Yōu Wáng）：周朝國王。 攜王（Xié Wáng）：周幽王被殺后，諸侯擁立的另一位周王。 平王（Píng Wáng）：周朝國王，東周的開始。 桓王（Huán Wáng）：周朝國王。 莊王（Zhuāng Wáng）：周朝國王。 僖王（Xī Wáng）：周朝國王。 惠王（Huì Wáng）：周朝國王。 襄王（Xiāng Wáng）：周朝國王。 頃王（Qǐng Wáng）：周朝國王。 匡王（Kuāng Wáng）：周朝國王。 定王（Dìng Wáng）：周朝國王。 簡王（Jiǎn Wáng）：周朝國王。 靈王（Líng Wáng）：周朝國王。 景王（Jǐng Wáng）：周朝國王。 悼王（Dào Wáng）：周朝國王。 敬王（Jìng Wáng）：周朝國王。 元王（Yuán Wáng）：周朝國王。 貞定王（Zhēndìng Wáng）：周朝國王。 涼生思王（Liángshēng Sī Wáng）：周朝國王。 考王（Kǎo Wáng）：周朝國王。 威烈王（Wēiliè Wáng）：周朝國王。 安王（Ān Wáng）：周朝國王。 烈王（Liè Wáng）：周朝國王。 顯王（Xiǎn Wáng）：周朝國王。 慎靚王（Shènjìng Wáng）：周朝國王。 赧王（Nǎn Wáng）：周朝國王。
文王（Wén Wáng）
姬姓，名昌。接受殷朝的命令成為西伯。在位九年去世，享年九十七歲。他是高辛氏的後代。伯夷（Bó Yí）和叔齊（Shū Qí）是孤竹君（Gūzhú Jūn）的兒子，他們互相謙讓王位而不願做官。聽說西伯善於贍養老人，就歸附了他。太顛（Tài Diān）、閑夭（Xián Yāo）、散宜生（Sàn Yíshēng）、鬻子（Yù Zǐ）、辛甲（Xīn Jiǎ）等人也都歸附了他。呂望（Lǚ Wàng）八十多歲時在渭水邊釣魚，西伯打獵時遇到他，用車載他回去，尊為太公（Tàigōng）。虞苪（Yú Bǐng）兩人爭田，到西伯處請求裁決。進入西伯的領地，看到耕田的人互相讓田埂，行走的人互相讓路，感到慚愧而回去了，把所爭的田地讓出而不取。漢南的諸侯聽說后，歸附的有四十多個國家。西伯去世后，兒子發（Fā）繼承王位。
孤竹君的國家就是現在的遼西之地，周朝分封箕子（Jī Zǐ）到朝鮮（Cháoxiǎn）就是這個地方，隸屬於遼陽省，是古代肅慎（Sùshèn）的土地。
武王（Wǔ Wáng）
名發，是西伯昌的兒子。繼承王位后，以太公望為師，以弟弟周公（Zhōu Gōng）且（qiě）為輔佐。召公奭（Shào Gōng Shì）和畢公高（Bì Gōng Gāo）都在左右輔弼。軍隊到達盟津（Mèng Jīn）（今懷孟路孟州），諸侯不約而同地會合了八百個，都說紂（Zhòu）可以討伐了。武王說：『還不是時候。』於是就率領軍隊返回。過了兩年，紂的暴虐更加厲害，殺了王子比干（Bǐ Gān），囚禁了箕子。紂的哥哥微子（Wēi Zǐ）於是抱著他的樂器逃奔到周。在這時，武王遍告諸侯說：『殷有重大的罪過，不可以不討伐。』於是就向東討伐紂。十二月戊午日，軍隊全部渡過盟津，諸侯都來會合，在牧野（Mù Yě）（就是紂的都城，現在的河東山西道衛輝路）陳兵佈陣。紂派遣七十萬軍隊抵抗武王，軍隊倒戈，沒有戰鬥的意志而潰敗。紂於是登上鹿臺（Lù Tái）之上，穿上他的珠
【English Translation】 English version: Gong Wang: King of the Zhou Dynasty. Yi Wang: King of the Zhou Dynasty. Xiao Wang: King of the Zhou Dynasty. Yi Wang: King of the Zhou Dynasty. Li Wang: King of the Zhou Dynasty. Gong He: A period in the Zhou Dynasty when there was no formal king, and the dukes ruled together. Xuan Wang: King of the Zhou Dynasty. You Wang: King of the Zhou Dynasty. Xie Wang: After King You of Zhou was killed, the dukes supported another Zhou king. Ping Wang: King of the Zhou Dynasty, the beginning of the Eastern Zhou. Huan Wang: King of the Zhou Dynasty. Zhuang Wang: King of the Zhou Dynasty. Xi Wang: King of the Zhou Dynasty. Hui Wang: King of the Zhou Dynasty. Xiang Wang: King of the Zhou Dynasty. Qing Wang: King of the Zhou Dynasty. Kuang Wang: King of the Zhou Dynasty. Ding Wang: King of the Zhou Dynasty. Jian Wang: King of the Zhou Dynasty. Ling Wang: King of the Zhou Dynasty. Jing Wang: King of the Zhou Dynasty. Dao Wang: King of the Zhou Dynasty. Jing Wang: King of the Zhou Dynasty. Yuan Wang: King of the Zhou Dynasty. Zhending Wang: King of the Zhou Dynasty. Liangsheng Si Wang: King of the Zhou Dynasty. Kao Wang: King of the Zhou Dynasty. Weilie Wang: King of the Zhou Dynasty. An Wang: King of the Zhou Dynasty. Lie Wang: King of the Zhou Dynasty. Xian Wang: King of the Zhou Dynasty. Shenjing Wang: King of the Zhou Dynasty. Nan Wang: King of the Zhou Dynasty.
King Wen (Wén Wáng)
His surname was Ji, and his given name was Chang. He received the mandate from the Yin Dynasty to become the Count of the West (Xibo). He died after nine years of reign at the age of ninety-seven. He was a descendant of the Gaoxin clan. Boyi (Bó Yí) and Shuqi (Shū Qí) were the sons of the ruler of Guzhu (Gūzhú Jūn). They yielded the throne to each other and refused to serve as officials. Hearing that the Count of the West was good at taking care of the elderly, they went to him. Tai Dian (Tài Diān), Xian Yao (Xián Yāo), San Yisheng (Sàn Yíshēng), Yuzi (Yù Zǐ), Xin Jia (Xīn Jiǎ), and others also went to him. When Lü Wang (Lǚ Wàng) was over eighty years old, he fished by the Wei River. The Count of the West met him while hunting, took him back in his chariot, and honored him as Grand Duke (Tàigōng). Yu Bing (Yú Bǐng), two people arguing over land, went to the Count of the West to request a judgment. Entering the territory of the Count of the West, they saw farmers yielding the ridges to each other and travelers yielding the road to each other. Ashamed, they returned and yielded the land they were arguing over without taking it. The dukes south of the Han River, hearing of this, submitted to him from more than forty states. After the Count of the West died, his son Fa (Fā) inherited the throne.
The state of the ruler of Guzhu is now the land of western Liaoning. The Zhou Dynasty enfeoffed Jizi (Jī Zǐ) in Joseon (Cháoxiǎn), which is this place, belonging to Liaoyang Province, the ancient land of the Sushen (Sùshèn).
King Wu (Wǔ Wáng)
His name was Fa, the son of the Count of the West, Chang. After inheriting the throne, he took Grand Duke Wang as his teacher and his younger brother Duke Zhou (Zhōu Gōng) as his assistant. Duke Shao Shi (Shào Gōng Shì) and Duke Bi Gao (Bì Gōng Gāo) were both on his left and right. The army arrived at Mengjin (Mèng Jīn) (now Mengzhou on the Huai Meng Road), and eight hundred dukes gathered without prior agreement, all saying that Zhou (Zhòu) could be attacked. King Wu said, 'It is not yet time.' So he led the army back. After two years, Zhou's tyranny became even worse, killing Prince Bigan (Bǐ Gān) and imprisoning Jizi. Zhou's brother Weizi (Wēi Zǐ) then fled to Zhou with his musical instruments. At this time, King Wu announced to the dukes, 'Yin has committed great crimes and cannot but be attacked.' So he attacked Zhou to the east. On the day of Wuwu in December, the entire army crossed Mengjin, and the dukes all came to meet and arrayed their troops in Muye (Mù Yě) (which is the capital of Zhou, now Weihui Road in Hedong Shanxi Province). Zhou sent 700,000 troops to resist King Wu, but the troops defected, had no will to fight, and collapsed. Zhou then ascended the Deer Terrace (Lù Tái) and put on his pearl
玉。自燔於火而死。武王斬紂頭。懸大白之旗。於時諸侯尊武王為天子。己卯武王元年殷初定。乃使其弟管叔鮮蔡叔度相紂之子武庚治殷。命召公奭釋箕子之囚。畢公釋百姓之囚。表商容之間。命南宮括散鹿臺之財。發鉅橋(今廣平路)之粟。以拯貧弱氓隸。命閎夭封比干之墓(衛輝路庸城也)。命宗祝饗祠于軍。乃罷兵西歸。武王追思先聖。褒封神農之後于焦(今亳州)。黃帝之後于祝。帝堯之後于蘇(隸幽州)。帝舜之後于陳。大禹之後于杞。封功臣謀士。師尚父為首于營丘曰齊。周公于曲阜曰魯。召公于薊曰北燕。畢公高於畢。弟叔鮮于管(鄭州)叔度于蔡。叔振鐸于曹。叔武于郕。叔處於霍。康叔封衛。聃季載皆少未封。制天下立七十一國。封兄弟之國十有五人。姬姓之國四十人。改正朔以建子月為正月。色尚青。服以冕。王木德。以居鎬。武王問箕子。以天道作洪範(尚書篇名)。封箕子于朝鮮(今遼西地)。而不臣也。余各以次受封。武王將營居於洛邑。縱馬于華山之陽。放牛于桃林之野(河南府路陜西)。偃干戈振兵釋旅。王二年有疾。周公為壇告太王王季文王。請代武王之死。武王遷都於鄗。文王之廟在酆(並今陜西安西路也)。武王作樂曰大武。在位七年。壽九十三。初舜肇十二州以冀州南北廣大
分燕北地為幽州夏殷並幽為冀。周襄王二十八年。北燕伯朝晉稱北燕。蓋有南燕故也。堯之後其南燕乎。北燕姬姓召公之後也。南燕姞姓后稷妃家也。
詩 初殷紂命西伯昌典治南國。江漢汝旁之諸侯作邑于酆。西伯命岐邦周召之地。為周公旦召公奭之采地。至武王定天下。巡狩述職陳誦諸侯之詩。以觀民風。得周召二公之德教尤純。屬之太師。分而國之。曰周南國風召南國風。周公作樂。用之鄉人焉。用之邦國焉。
文王時詩三十六篇。
周南 十一篇。關睢葛覃卷耳樛木螽斯桃夭兔罝芣苜漢廣汝墳麟之趾。
召南 十二篇。鵲巢采蘩草蟲采蘋行露羔羊殷其雷標有梅小星江有氾野有死麇騶虞。
小雅 八篇。鹿鳴四牡皇皇者華伐水天保采薇出車杈杜。
大雅 五篇。棫樸思齊皇矣靈臺旱麓。
武王時詩六篇。
召南 二篇。甘棠何彼秾矣。
小雅 四篇。魚麗南陔白華華黍。
頌 四篇。時邁桓賚般。
陳
帝舜之後虞幕裔孫閼父之子胡公滿。武王克殷。以元女太姬妻之封諸陳。賜姓媯氏。媯蕩是也。國陳(今汴梁路陳州)。自滿五世至慎公年不可考。慎公圉成之子幽公立而後可紀。二十四君。合六百四十五年。始武王元年己卯終敬王
【現代漢語翻譯】 現代漢語譯本 將燕北地區劃分為幽州，夏朝和殷朝時將幽州併入冀州。周襄王二十八年，北燕的伯朝到晉國稱自己為北燕，大概是因為有南燕的緣故。這個南燕是堯的後代嗎？北燕是姬姓，是召公的後代。南燕是姞姓，是后稷妃子的家族。
《詩經》記載，最初殷紂王命令西伯昌治理南方諸侯國。江水、漢水、汝水旁的諸侯在酆地建立了都邑。西伯命令將岐山一帶周和召的封地，作為周公旦和召公奭的采邑。到武王平定天下，巡視並考覈諸侯的政績，陳述並吟誦諸侯的詩歌，來觀察民風。發現周公和召公的德教尤其純正，於是將這些詩歌歸於太師，分國別進行編纂，稱為《周南》、《召南》。周公創作樂曲，在鄉里使用，也在邦國使用。
文王時期的詩歌共三十六篇。
《周南》共十一篇：《關雎》、《葛覃》、《卷耳》、《樛木》、《螽斯》、《桃夭》、《兔罝》、《芣苜》、《漢廣》、《汝墳》、《麟之趾》。
《召南》共十二篇：《鵲巢》、《采蘩》、《草蟲》、《采蘋》、《行露》、《羔羊》、《殷其雷》、《標有梅》、《小星》、《江有氾》、《野有死麇》、《騶虞》。
《小雅》共八篇：《鹿鳴》、《四牡》、《皇皇者華》、《伐木》、《天保》、《采薇》、《出車》、《隰桑》。
《大雅》共五篇：《棫樸》、《思齊》、《皇矣》、《靈臺》、《旱麓》。
武王時期的詩歌共六篇。
《召南》共二篇：《甘棠》、《何彼秾矣》。
《小雅》共四篇：《魚麗》、《南陔》、《白華》、《華黍》。
《頌》共四篇：《時邁》、《桓》、《賚》、《般》。
陳國
帝舜的後代虞幕的後裔孫閼父的兒子胡公滿。周武王攻克殷商后，將元女太姬嫁給他，封他在陳地，賜姓媯氏，就是媯蕩。陳國（今汴梁路陳州）。從胡公滿開始，五世到慎公，年份不可考。慎公圉成的兒子幽公即位后，年代才可考證。共有二十四位君主，合計六百四十五年。開始於周武王元年己卯年，結束于周敬王。
【English Translation】 English version The area north of Yan was divided into Youzhou (幽州). During the Xia (夏) and Yin (殷) dynasties, Youzhou was merged into Jizhou (冀州). In the 28th year of King Xiang of Zhou (周襄王), Bo Chao (伯朝) of Northern Yan (北燕) declared himself Northern Yan to Jin (晉), probably because there was a Southern Yan (南燕). Was this Southern Yan a descendant of Yao (堯)? Northern Yan was of the Ji (姬) surname, descendants of Duke Zhao (召公). Southern Yan was of the Ji (姞) surname, the family of the consort of Houji (后稷).
The Book of Poetry (詩經) records that initially, King Zhou of Yin (殷紂王) ordered the Duke of the West, Chang (西伯昌), to govern the southern vassal states. The vassals along the Jiang (江), Han (漢), and Ru (汝) rivers established their capitals in Feng (酆). The Duke of the West ordered the lands of Zhou and Zhao near Mount Qi (岐山) to be the fiefs of Duke Dan of Zhou (周公旦) and Duke Shi of Zhao (召公奭). When King Wu (武王) pacified the world, he inspected and assessed the achievements of the vassals, reciting and singing the poems of the vassals to observe the customs of the people. He found that the virtue and teachings of Duke Zhou and Duke Zhao were particularly pure, so he attributed these poems to the Grand Master and compiled them by state, calling them 'Zhou Nan' (周南) and 'Shao Nan' (召南). Duke Zhou composed music, which was used in the villages and in the states.
There were thirty-six poems from the time of King Wen (文王).
There are eleven poems in 'Zhou Nan': 'Guan Ju' (關雎), 'Ge Tan' (葛覃), 'Juan Er' (卷耳), 'Jiu Mu' (樛木), 'Zhong Si' (螽斯), 'Tao Yao' (桃夭), 'Tu Ju' (兔罝), 'Fu Mu' (芣苜), 'Han Guang' (漢廣), 'Ru Fen' (汝墳), 'Lin Zhi Zhi' (麟之趾).
There are twelve poems in 'Shao Nan': 'Que Chao' (鵲巢), 'Cai Fan' (采蘩), 'Cao Chong' (草蟲), 'Cai Ping' (采蘋), 'Xing Lu' (行露), 'Gao Yang' (羔羊), 'Yin Qi Lei' (殷其雷), 'Biao You Mei' (標有梅), 'Xiao Xing' (小星), 'Jiang You Fan' (江有氾), 'Ye You Si Jun' (野有死麇), 'Zou Yu' (騶虞).
There are eight poems in 'Xiao Ya' (小雅): 'Lu Ming' (鹿鳴), 'Si Mu' (四牡), 'Huang Huang Zhe Hua' (皇皇者華), 'Fa Mu' (伐木), 'Tian Bao' (天保), 'Cai Wei' (采薇), 'Chu Che' (出車), 'Xi Sang' (隰桑).
There are five poems in 'Da Ya' (大雅): 'Yu Pu' (棫樸), 'Si Qi' (思齊), 'Huang Yi' (皇矣), 'Ling Tai' (靈臺), 'Han Lu' (旱麓).
There were six poems from the time of King Wu (武王).
There are two poems in 'Shao Nan': 'Gan Tang' (甘棠), 'He Bi Nong Yi' (何彼秾矣).
There are four poems in 'Xiao Ya': 'Yu Li' (魚麗), 'Nan Gai' (南陔), 'Bai Hua' (白華), 'Hua Shu' (華黍).
There are four poems in 'Song' (頌): 'Shi Mai' (時邁), 'Huan' (桓), 'Lai' (賚), 'Ban' (般).
The State of Chen (陳)
Hu Gong Man (胡公滿), a descendant of Yu Mu (虞幕), a descendant of Emperor Shun (帝舜), was the son of E Fu (閼父). After King Wu of Zhou (周武王) conquered Yin (殷), he married his eldest daughter, Tai Ji (太姬), to him, enfeoffed him in Chen (陳), and bestowed upon him the surname Gui (媯), namely Gui Dang (媯蕩). The State of Chen (陳) (present-day Chenzhou (陳州) on Bianliang Road (汴梁路)). From Hu Gong Man, five generations to Duke Shen (慎公), the years are unverifiable. Only after Duke You (幽公), the son of Shen Gong Yu Cheng (慎公圉成), ascended the throne can the years be verified. There were twenty-four rulers in total, totaling six hundred and forty-five years. It began in the year Ji Mao (己卯), the first year of King Wu of Zhou, and ended during the reign of King Jing of Zhou (周敬王).
四十二年癸亥。周共和元年 陳幽公寧十四年 共和十一年 僖公孝元年 宣王三十三年 武公靈元年 幽王□年 夷公說元年 幽王五年 平公燮元年 平王十七年 文公圉元年 平王二十三年 桓公鮑元年 桓王十四年 厲公佗元年 桓王二十四年 利公躍元年莊公楚元年 莊王五年 宣公杵臼元年 襄王五年 穆公款元年 襄王二十一年 共公朔元年 頃王六年 靈公平國元年 定王九年 成公午元年 靈王四年 哀公弱元年 景王三十六年 惠公吾元年 敬王十五年 懷公柳元年 敬王十九年 閔公越元年 敬王四十二年 陳為楚滅
齊
太公望生冀州。其先出于神農氏。嘗為四岳伯益佐禹治水有功。賜姓姜氏封于呂。至太公望為文王武王師。號尚父。封于齊。都營丘(今山東益都路古青州也)。武王命太公曰。五侯九伯汝得征之。齊由此得征伐為上國。自尚父七世至獻公年不可考。獻公子武公立年始可紀。始武王元年己卯至安王二十三年壬寅。康公薨于海上。國為田氏。秦始皇帝二十六年庚辰王建降於秦。通三十一主合七百四十四年國亡。初陳敬仲十一世孫完。周惠王五年奔齊。以陳氏為田氏。五世生桓子。始大於齊。又三世成子得齊政。田常生襄子盤。盤生莊子白。白生太公和。相齊
。齊康公淫于酒色不聽政。安王十一年田和遷康公于海上。使食一城以奉其先祀。安王十三年田和會魏文侯楚人衛人于濁澤求為諸侯。魏文侯為之請于王及諸侯。王許之。十六年王命和為侯王十七年和薨。子桓公午立。王二十三年。齊康公薨于海上無子。田氏遂並齊而國之。是歲桓公午亦薨子。威王田齊立。田氏冒齊入戰國。周共和元年 武公壽十年 宣王四年 厲公無忌元年 宣王十三年 文公赤元年 宣公二十五年 成公說元年 宣王三十四年 莊公[日*冓]元年 平王四十一年 僖公祿父元年 桓王二十三年 襄公諸兒 元年無知 莊王十二年 桓公小白 元年始霸 惠王十年賜命 齊為侯伯無詭 襄王十年 孝公昭元年 襄王二十年 昭公潘元年 匡王元年 懿公商人元年 匡王五年 惠公元元年 定王九年 頃公無野元年 簡王五年 靈公環元年 靈王十九年 莊公光元年 靈王二十五年 景公杵臼元年 敬王三十一年 孺子茶元年 敬王三十二年 悼公陽位元年 敬王三十六年 簡公壬元年 敬王四十年 平公驁元年 貞定王十四年 宣公積元年 威烈王二十二年 康公貸元年 安王十一年田和 遷康公于海上 安王十三年 田和求為諸侯 安王十六年王命 太公田和為諸侯 安王十七年和薨 桓公午
【現代漢語翻譯】 現代漢語譯本 齊康公沉迷於酒色，不理朝政。安王十一年，田和將康公遷徙到海上，讓他靠一個城邑的收入來供奉祖先。安王十三年，田和在濁澤會見魏文侯、楚人、衛人，請求成為諸侯。魏文侯為他向周王和諸侯請求，周王答應了他。安王十六年，周王冊命田和為侯。安王十七年，田和去世，兒子桓公午即位。安王二十三年，齊康公在海上去世，沒有兒子。田氏於是吞併了齊國，據爲己有。同年，桓公午也去世，兒子威王田齊即位。田氏冒充齊國進入戰國時代。 周共和元年，武公壽十年，周宣王四年，厲公無忌元年，周宣王十三年，文公赤元年，周宣王二十五年，成公說元年，周宣王三十四年，莊公[日*冓]元年，周平王四十一年，僖公祿父元年，周桓王二十三年，襄公諸兒元年（無知），周莊王十二年，桓公小白元年（開始稱霸），周惠王十年賜命，齊國成為侯伯（無詭），周襄王十年，孝公昭元年，周襄王二十年，昭公潘元年，周匡王元年，懿公商人元年，周匡王五年，惠公元元年，周定王九年，頃公無野元年，周簡王五年，靈公環元年，周靈王十九年，莊公光元年，周靈王二十五年，景公杵臼元年，周敬王三十一年，孺子茶元年，周敬王三十二年，悼公陽位元年，周敬王三十六年，簡公壬元年，周敬王四十年，平公驁元年，周貞定王十四年，宣公積元年，周威烈王二十二年，康公貸元年，周安王十一年田和，將康公遷徙到海上，周安王十三年，田和請求成為諸侯，周安王十六年周王冊命，太公田和為諸侯，周安王十七年田和去世，桓公午即位。
【English Translation】 English version Duke Kang of Qi indulged in wine and women and neglected state affairs. In the eleventh year of King An, Tian He moved Duke Kang to the seaside, allowing him to use the income from one city to support his ancestral sacrifices. In the thirteenth year of King An, Tian He met with Marquis Wen of Wei, the people of Chu, and the people of Wei in Zhuoze, seeking to become a vassal. Marquis Wen of Wei pleaded for him to the King and the other vassals, and the King granted his request. In the sixteenth year of King An, the King appointed Tian He as a Marquis. In the seventeenth year of King An, Tian He died, and his son Duke Huan of Qi succeeded him. In the twenty-third year of King An, Duke Kang of Qi died at sea without an heir. The Tian family then annexed Qi and took it as their own. In the same year, Duke Huan of Qi also died, and his son King Wei of Qi succeeded him. The Tian family, posing as the Qi state, entered the Warring States period. Year 1 of the Gonghe Regency of Zhou, year 10 of Duke Wu Shou, year 4 of King Xuan of Zhou, year 1 of Duke Li Wuji, year 13 of King Xuan of Zhou, year 1 of Duke Wen Chi, year 25 of King Xuan of Zhou, year 1 of Duke Cheng Yue, year 34 of King Xuan of Zhou, year 1 of Duke Zhuang [日*冓], year 41 of King Ping of Zhou, year 1 of Duke Xi Lufu, year 23 of King Huan of Zhou, year 1 of Duke Xiang Zhuer (Wuzhi), year 12 of King Zhuang of Zhou, year 1 of Duke Huan Xiaobai (began hegemony), year 10 of King Hui of Zhou, Qi was granted the title of Marquis and Earl (Wu Gui), year 10 of King Xiang of Zhou, year 1 of Duke Xiao Zhao, year 20 of King Xiang of Zhou, year 1 of Duke Zhao Pan, year 1 of King Kuang of Zhou, year 1 of Duke Yi Shangren, year 5 of King Kuang of Zhou, year 1 of Duke Hui Yuan, year 9 of King Ding of Zhou, year 1 of Duke Qing Wuye, year 5 of King Jian of Zhou, year 1 of Duke Ling Huan, year 19 of King Ling of Zhou, year 1 of Duke Zhuang Guang, year 25 of King Ling of Zhou, year 1 of Duke Jing Chujiu, year 31 of King Jing of Zhou, year 1 of Ruzi Cha, year 32 of King Jing of Zhou, year 1 of Duke Dao Yangwei, year 36 of King Jing of Zhou, year 1 of Duke Jian Ren, year 40 of King Jing of Zhou, year 1 of Duke Ping Ao, year 14 of King Zhending of Zhou, year 1 of Duke Xuan Ji, year 22 of King Weilie of Zhou, year 1 of Duke Kang Dai, year 11 of King An of Zhou, Tian He moved Duke Kang to the seaside, year 13 of King An of Zhou, Tian He sought to become a vassal, year 16 of King An of Zhou, the King appointed Taigong Tian He as a vassal, year 17 of King An of Zhou, Tian He died, Duke Huan Wu succeeded him.
元年 安王二十四年 齊威王田齊元年 顯王三十七年 宣王 元年 赧王二年 湣王 元年 赧王三十二年 襄王法章元年 赧王五十一年 王建元年 秦始皇二十六年 五建降秦國亡
顯王四十三年。齊宣王以孟軻為上卿。赧王十七年。秦請齊孟嘗君田文為相。既而不用乃囚之得亡去。赧王二十九年。齊湣王既滅宋。欲並二週為天子。燕昭王謀伐齊。諸侯害齊王之暴。皆爭合謀赧王三十一年。燕以樂毅為上將軍。並將秦魏韓趙之兵伐齊。齊師大敗。齊王走莒。楚使淖齒弒之。赧王三十二年。齊亡臣王孫賈相與求湣王子法章立之。是為襄王。保莒三十六年。齊田單火牛復齊。始皇二十六年。秦攻齊。齊王建降秦。遷建於共(衛州共城)。餓而死。齊田氏一百八十二年。合尚父之初封共九百二十六年。
魯
周公旦。文王子。武王弟也。佐武王克殷。封于魯。都曲阜(而今山東濟寧路兗州九州之□也)。周公留佐王。其子伯禽就受封之國。至獻公之子慎公濞年世乃可紀。始武王元年己卯。終秦孝文王元年辛亥。三十四君合八百七十三年。楚考烈王滅之。遷頃公為家人。周共和元年 慎公濞七年 宣王十一年 武公敖元年 宜王十三年 懿公戲元年 宣王二十二年 伯御自立 宣王三十三年 孝公
【現代漢語翻譯】 現代漢語譯本 元年 安王二十四年，齊威王田齊元年，顯王三十七年，宣王元年，赧王二年，湣（mǐn）王元年，赧王三十二年，襄王法章元年，赧王五十一年，王建元年，秦始皇二十六年，五建降秦國滅亡。
顯王四十三年，齊宣王任用孟軻（孟子）為上卿。赧王十七年，秦國邀請齊國的孟嘗君田文擔任宰相，後來沒有任用，反而囚禁了他，田文得以逃脫。赧王二十九年，齊湣王滅掉宋國后，想要吞併東西二週，自立為天子。燕昭王計劃攻打齊國，諸侯都憎恨齊王的暴政，於是共同謀劃。赧王三十一年，燕國任用樂毅為上將軍，率領秦、魏、韓、趙的軍隊攻打齊國，齊軍大敗，齊王逃到莒（jǔ），楚國派淖齒（nào chǐ）殺了他。赧王三十二年，齊國的流亡之臣王孫賈（wáng sūn gǔ）共同擁立湣王之子法章為君，即齊襄王，在莒堅守了三十六年。齊國田單用火牛陣復國。秦始皇二十六年，秦國攻打齊國，齊王建投降秦國，被遷往共（今衛州共城），最終被餓死。齊國田氏共一百八十二年，加上姜太公最初被封在共，共九百二十六年。
魯
周公旦，文王的兒子，武王的弟弟。輔佐武王攻克殷商，被封在魯國，都城在曲阜（今山東濟寧路兗州九州之□）。周公留在朝中輔佐周王，他的兒子伯禽前往封國就任。到魯獻公之子慎公濞（shèn gōng bì）時，年代才開始可以記錄。開始於武王元年己卯年，結束于秦孝文王元年辛亥年，共三十四位君主，合計八百七十三年。楚考烈王滅掉魯國，將魯頃公貶為平民。周共和元年，慎公濞七年，宣王十一年，武公敖元年，宜王十三年，懿公戲元年，宣王二十二年，伯御自立，宣王三十三年，孝公。
【English Translation】 English version Year 1 of King An's 24th year, Year 1 of King Wei of Qi's reign (Tian Qi), Year 37 of King Xian, Year 1 of King Xuan, Year 2 of King Nan, Year 1 of King Min, Year 32 of King Nan, Year 1 of King Xiang (Fa Zhang), Year 51 of King Nan, Year 1 of King Jian, Year 26 of Qin Shi Huang, in the 5th year of Jian's reign, Qi surrendered to Qin, and the state was destroyed.
In the 43rd year of King Xian, King Xuan of Qi appointed Meng Ke (Mencius) as a high minister. In the 17th year of King Nan, Qin invited Lord Mengchang (Tian Wen) of Qi to be its prime minister, but later did not use him and imprisoned him; Tian Wen managed to escape. In the 29th year of King Nan, King Min of Qi, after destroying the state of Song, wanted to annex the two Zhou states and become the emperor. King Zhao of Yan plotted to attack Qi. The lords hated the tyranny of the King of Qi and conspired together. In the 31st year of King Nan, Yan appointed Yue Yi as the supreme general and led the troops of Qin, Wei, Han, and Zhao to attack Qi. The Qi army was defeated, and the King of Qi fled to Ju. The state of Chu sent Nao Chi to assassinate him. In the 32nd year of King Nan, the exiled ministers of Qi, Wangsun Jia, together established Min's son, Fa Zhang, as the king, who became King Xiang, and defended Ju for 36 years. Tian Dan of Qi restored Qi with fire oxen. In the 26th year of Qin Shi Huang, Qin attacked Qi. King Jian of Qi surrendered to Qin and was moved to Gong (present-day Gongcheng, Weizhou), where he starved to death. The Tian family of Qi lasted for 182 years, adding to the initial fief of Shangfu in Gong, totaling 926 years.
Lu
Duke Dan of Zhou, son of King Wen and brother of King Wu, assisted King Wu in conquering Yin and was enfeoffed in Lu, with the capital in Qufu (now Yanzhou, Jining Road, Shandong). Duke Zhou stayed to assist the king, and his son Bo Qin went to the enfeoffed state to take office. The years can only be recorded from the time of Duke Shen (Shen Gong Bi), son of Duke Xian of Lu. It began in the year Ji Mao, the first year of King Wu, and ended in the year Xin Hai, the first year of King Xiaowen of Qin, with a total of 34 rulers, totaling 873 years. King Kaolie of Chu destroyed Lu and demoted Duke Qing to a commoner. Year 1 of the Gonghe Regency of Zhou, Year 7 of Duke Shen, Year 11 of King Xuan, Year 1 of Duke Wu (Wu Gong Ao), Year 13 of King Yi, Year 1 of Duke Yi (Yi Gong Xi), Year 22 of King Xuan, Bo Yu established himself, Year 33 of King Xuan, Duke Xiao.
稱元年 平王三年 惠公不皇元年 平王四十九年 隱公息始元年 桓王九年 桓公允元年 莊王四年 莊公同元年 惠王十六年 閔公開元年 惠王十八年 僖公甲元年 襄王二十六年 文公興元年 匡王五年 宣公俀元年 定王十七年 成公黑肱元年 簡王十四年 襄公午元年 景王四年 昭公祠元年 敬王十一年 定公宋元年 敬王二十六年 哀公蔣元年 考王十一年 元公嘉元年 威烈王十七年 穆公衍元年 安王二十六年 共公奮元年 顯王十五年 康公毛元年 顯王二十四年 景公偃元年 慎靚王五年 平公旅元年 赧王十九年 湣公賈元年 赧王四十二年 頃公 元年 秦孝文王元年 國亡
惠王十四年魯莊公立叔孫氏
三桓 惠王十七年魯閔公立孟孫氏
惠王三十年魯僖公立季孫氏
北燕
召公奭。武王弟。武王克殷。封之於北燕(薊州冀州)。時自陜以西。召公主之。聽訟治民各得其所。公卒民懷之。以其嘗聽事甘棠樹下不敢伐。作甘棠詩以美之。召公下九世年不可考。惠侯立而後可紀。始武王元年己卯。顯王三十六年入戰國 周共和(元年)惠侯(元年)。宣王二年 僖侯 元年 宣王二十八年 頃侯 元年 平王五年 哀侯 元年 平王七年
【現代漢語翻譯】 現代漢語譯本 稱元年 平王三年 惠公不皇元年 平王四十九年 隱公息始元年 桓王九年 桓公允元年 莊王四年 莊公同元年 惠王十六年 閔公開元年 惠王十八年 僖公甲元年 襄王二十六年 文公興元年 匡王五年 宣公俀元年 定王十七年 成公黑肱元年 簡王十四年 襄公午元年 景王四年 昭公祠元年 敬王十一年 定公宋元年 敬王二十六年 哀公蔣元年 考王十一年 元公嘉元年 威烈王十七年 穆公衍元年 安王二十六年 共公奮元年 顯王十五年 康公毛元年 顯王二十四年 景公偃元年 慎靚王五年 平公旅元年 赧王十九年 湣公賈元年 赧王四十二年 頃公 元年 秦孝文王元年 國亡
惠王十四年魯莊公立叔孫氏
三桓 惠王十七年魯閔公立孟孫氏
惠王三十年魯僖公立季孫氏
北燕
召公奭（Shào Gōng Shì，人名）。武王弟。武王克殷。封之於北燕（Běi Yān，古代諸侯國名，位於今天的薊州和冀州）。時自陜以西。召公主之。聽訟治民各得其所。公卒民懷之。以其嘗聽事甘棠樹下不敢伐。作甘棠詩以美之。召公下九世年不可考。惠侯立而後可紀。始武王元年己卯。顯王三十六年入戰國 周共和（Zhōu Gòng Hé，周朝歷史時期）惠侯（Huì Hóu，人名）元年。宣王二年 僖侯 元年 宣王二十八年 頃侯 元年 平王五年 哀侯 元年 平王七年
【English Translation】 English version Year One of Cheng, Year Three of King Ping; Year One of Duke Hui Bu Huang, Year Forty-Nine of King Ping; Year One of Duke Yin Xi Shi, Year Nine of King Huan; Year One of Duke Huan Yun, Year Four of King Zhuang; Year One of Duke Zhuang Tong, Year Sixteen of King Hui; Year One of Duke Min Kai, Year Eighteen of King Hui; Year One of Duke Xi Jia, Year Twenty-Six of King Xiang; Year One of Duke Wen Xing, Year Five of King Kuang; Year One of Duke Xuan Tui, Year Seventeen of King Ding; Year One of Duke Cheng Hei Gong, Year Fourteen of King Jian; Year One of Duke Xiang Wu, Year Four of King Jing; Year One of Duke Zhao Ci, Year Eleven of King Jing; Year One of Duke Ding Song, Year Twenty-Six of King Jing; Year One of Duke Ai Jiang, Year Eleven of King Kao; Year One of Duke Yuan Jia, Year Seventeen of King Weilie; Year One of Duke Mu Yan, Year Twenty-Six of King An; Year One of Duke Gong Fen, Year Fifteen of King Xian; Year One of Duke Kang Mao, Year Twenty-Four of King Xian; Year One of Duke Jing Yan, Year Five of King Shenjing; Year One of Duke Ping Lu, Year Nineteen of King Nan; Year One of Duke Min Jia, Year Forty-Two of King Nan; Year One of Duke Qing; Year One of King Xiaowen of Qin, the state perished.
In the fourteenth year of King Hui, Duke Zhuang of Lu established the Shusun clan.
The Three Huan: In the seventeenth year of King Hui, Duke Min of Lu established the Mengsun clan.
In the thirtieth year of King Hui, Duke Xi of Lu established the Jisun clan.
Northern Yan
Shao Gong Shi (召公奭, personal name). Younger brother of King Wu. King Wu conquered Yin and enfeoffed him in Northern Yan (北燕, name of an ancient vassal state, located in present-day Jizhou and Jizhou). At that time, Shao Gong governed the area west of Shanxi. He listened to lawsuits and governed the people, each according to their needs. When he died, the people missed him. Because he used to hear cases under a sweet pear tree, they did not dare to cut it down. They composed the 'Sweet Pear Tree' poem to praise him. The years of the nine generations after Shao Gong cannot be verified. They can only be recorded after Duke Hui was established. It began in the year Ji Mao, the first year of King Wu. In the thirty-sixth year of King Xian, it entered the Warring States period. Zhou Gonghe (周共和, a historical period of the Zhou Dynasty), Year One of Duke Hui (惠侯, personal name). Year Two of King Xuan, Year One of Duke Xi. Year Twenty-Eight of King Xuan, Year One of Duke Qing. Year Five of King Ping, Year One of Duke Ai. Year Seven of King Ping.
斳侯 元年 平王四十三年 穆侯 元年 桓王十年 宣侯 元年 桓王二十三年 桓侯 元年 莊王七年 莊公 元年 頃王二年 襄公 元年 定王六年 宣公 元年 定王二十一年 昭公 元年 簡王十二年 武公 元年 靈王十八年 文公 元年 靈王二十四年 懿公 元年 景王六年 惠公 元年 景王十年 悼公 元年 景王十七年 共公 元年 景王二十二年 平公 元年 敬王十六年 簡公 元年 敬王二十八年 獻公 元年 貞定王五年 考公 元年 貞定王二十年 成公 元年 考王八年 閔公 元年 烈王四年 僖公 元年 烈王七年 桓公 元年 顯王八年 文公元年 顯王三十四年 文公卒 顯王三十七年 易王 元年 慎靚王元年 王噲 元年 赧王四年 昭王平元年 赧王三十六年 惠王 元年 赧王四十四年 武成王元年 赧王五十九年 孝王 元年 秦昭襄王五十三年 王喜 元年 始皇帝二十五年 國滅
顯王三十四年。燕文公卒。合七百九十年。自後入戰國也。顯王四十六年。燕稱王。赧王三年燕王噲十年也。噲以國讓其相子之為王。燕人攻子之國大亂。齊王伐燕。取子之醢之殺燕王噲。燕人共立大子平。是為昭王。昭王筑臺置千金于臺上。以招延天下士。郭隗始
【現代漢語翻譯】 現代漢語譯本 斳侯（Jin Hou）元年，周平王四十三年；穆侯（Mu Hou）元年，周桓王十年；宣侯（Xuan Hou）元年，周桓王二十三年；桓侯（Huan Hou）元年，周莊王七年；莊公（Zhuang Gong）元年，周頃王二年；襄公（Xiang Gong）元年，周定王六年；宣公（Xuan Gong）元年，周定王二十一年；昭公（Zhao Gong）元年，周簡王十二年；武公（Wu Gong）元年，周靈王十八年；文公（Wen Gong）元年，周靈王二十四年；懿公（Yi Gong）元年，周景王六年；惠公（Hui Gong）元年，周景王十年；悼公（Dao Gong）元年，周景王十七年；共公（Gong Gong）元年，周景王二十二年；平公（Ping Gong）元年，周敬王十六年；簡公（Jian Gong）元年，周敬王二十八年；獻公（Xian Gong）元年，周貞定王五年；考公（Kao Gong）元年，周貞定王二十年；成公（Cheng Gong）元年，週考王八年；閔公（Min Gong）元年，周烈王四年；僖公（Xi Gong）元年，周烈王七年；桓公（Huan Gong）元年，周顯王八年；文公（Wen Gong）元年，周顯王三十四年；文公（Wen Gong）卒，周顯王三十七年；易王（Yi Wang）元年，周慎靚王元年；王噲（Wang Kuai）元年，周赧王四年；昭王平（Zhao Wang Ping）元年，周赧王三十六年；惠王（Hui Wang）元年，周赧王四十四年；武成王（Wu Cheng Wang）元年，周赧王五十九年；孝王（Xiao Wang）元年，秦昭襄王五十三年；王喜（Wang Xi）元年，秦始皇帝二十五年；國滅。
周顯王三十四年，燕文公（Yan Wen Gong）去世。總計七百九十年。自此之後進入戰國時期。周顯王四十六年，燕國稱王。周赧王三年，燕王噲（Yan Wang Kuai）十年。燕王噲將國家禪讓給他的相國子之（Zi Zhi）為王。燕國人攻打子之，國家大亂。齊王（Qi Wang）攻打燕國，把子之做成肉醬，殺死了燕王噲。燕國人共同擁立太子平（Tai Zi Ping），這就是燕昭王（Yan Zhao Wang）。燕昭王築起高臺，在臺上放置千金，用來招攬天下的士人。郭隗（Guo Wei）開始。
【English Translation】 English version Year 1 of Jin Hou (斳侯), year 43 of King Ping of Zhou; year 1 of Mu Hou (穆侯), year 10 of King Huan of Zhou; year 1 of Xuan Hou (宣侯), year 23 of King Huan of Zhou; year 1 of Huan Hou (桓侯), year 7 of King Zhuang of Zhou; year 1 of Zhuang Gong (莊公), year 2 of King Qing of Zhou; year 1 of Xiang Gong (襄公), year 6 of King Ding of Zhou; year 1 of Xuan Gong (宣公), year 21 of King Ding of Zhou; year 1 of Zhao Gong (昭公), year 12 of King Jian of Zhou; year 1 of Wu Gong (武公), year 18 of King Ling of Zhou; year 1 of Wen Gong (文公), year 24 of King Ling of Zhou; year 1 of Yi Gong (懿公), year 6 of King Jing of Zhou; year 1 of Hui Gong (惠公), year 10 of King Jing of Zhou; year 1 of Dao Gong (悼公), year 17 of King Jing of Zhou; year 1 of Gong Gong (共公), year 22 of King Jing of Zhou; year 1 of Ping Gong (平公), year 16 of King Jing of Zhou; year 1 of Jian Gong (簡公), year 28 of King Jing of Zhou; year 1 of Xian Gong (獻公), year 5 of King Zhending of Zhou; year 1 of Kao Gong (考公), year 20 of King Zhending of Zhou; year 1 of Cheng Gong (成公), year 8 of King Kao of Zhou; year 1 of Min Gong (閔公), year 4 of King Lie of Zhou; year 1 of Xi Gong (僖公), year 7 of King Lie of Zhou; year 1 of Huan Gong (桓公), year 8 of King Xian of Zhou; year 1 of Wen Gong (文公), year 34 of King Xian of Zhou; Wen Gong (文公) died, year 37 of King Xian of Zhou; year 1 of Yi Wang (易王), year 1 of King Shenjing of Zhou; year 1 of Wang Kuai (王噲), year 4 of King Nan of Zhou; year 1 of Zhao Wang Ping (昭王平), year 36 of King Nan of Zhou; year 1 of Hui Wang (惠王), year 44 of King Nan of Zhou; year 1 of Wu Cheng Wang (武成王), year 59 of King Nan of Zhou; year 1 of Xiao Wang (孝王), year 53 of King Zhaoxiang of Qin; year 1 of Wang Xi (王喜), year 25 of the First Emperor of Qin; the state was destroyed.
In the 34th year of King Xian of Zhou, Yan Wen Gong (燕文公) died. The total is 790 years. From then on, it entered the Warring States period. In the 46th year of King Xian of Zhou, the state of Yan claimed kingship. In the 3rd year of King Nan of Zhou, it was the 10th year of King Kuai of Yan (燕王噲). King Kuai of Yan abdicated the throne to his chancellor Zi Zhi (子之) as king. The people of Yan attacked Zi Zhi, and the state was in great chaos. The King of Qi (齊王) attacked Yan, made Zi Zhi into minced meat, and killed King Kuai of Yan. The people of Yan jointly established Prince Ping (太子平), who became King Zhao of Yan (燕昭王). King Zhao of Yan built a high platform and placed a thousand gold on the platform to recruit scholars from all over the world. Guo Wei (郭隗) began.
應之。秦始皇二十五年。秦虜燕王喜國滅。燕入于戰國凡一百六年。合初封共八百九十六年。
蔡
叔度文王子。武王封之使之相武庚(殷紂王子)。與管叔流言作亂。周公相成王。放叔度于郭鄰。其子胡率德改行。復封于蔡(今汴梁路汝寧。有古蔡州豫州之域)。自叔度五世至厲侯年不可考。厲侯子武侯立而後可紀。始武王元年己卯。終貞定王二十二年甲午。二十五君合六百七十六年。楚惠王滅。周共和元年 武侯二十三年 共和五年 定侯元年 宣王十九年 僖侯所事元年 平王十年 共侯與元年 平王十二年 戴侯元年 平王二十二年 宣侯楷父元年 桓王六年 桓侯封人元年 莊王三年 哀侯獻舞元年 惠王三年 穆侯盻元年 襄王七年 莊王田牛元年 匡王二年 文侯申元年 定王十六年 景侯同元年 景王三年 靈侯般元年 景王十六年 平侯盧元年 景王二十四年 悼侯東齒元年 敬王二年 昭侯甲元年 敬王三十年 成侯朔元年 貞定王十三年 聲侯產元年 貞定王十七年 元侯齊元年 貞定王二十二年 國亡
初莊王十五年。蔡哀侯為楚虜。在楚九年而卒。
曹
叔振鐸。文王子。武王封之於曹(濟寧路曹州也。豫州之域)。五世至孝伯年不可考。孝伯之子夷
【現代漢語翻譯】 現代漢語譯本： 應允了。秦始皇二十五年，秦國俘虜了燕王喜，燕國滅亡。燕國進入戰國時期共一百零六年。加上最初的封國，總共八百九十六年。
蔡
叔度是周文王的兒子。周武王封他為諸侯，讓他輔佐武庚（殷紂王的兒子）。他和管叔散佈謠言作亂。周公輔佐周成王時，將叔度流放到郭鄰。叔度的兒子胡遵循道德，改正行為，被重新封在蔡（今汴梁路汝寧，有古蔡州豫州的區域）。從叔度開始的五世到厲侯，年代無法考證。厲侯的兒子武侯即位后，年代才可記載。開始於周武王元年己卯，結束于周貞定王二十二年甲午，共二十五位君主，合計六百七十六年。被楚惠王滅亡。周共和元年，武侯二十三年；共和五年，定侯元年；周宣王十九年，僖侯所事元年；周平王十年，共侯與元年；周平王十二年，戴侯元年；周平王二十二年，宣侯楷父元年；周桓王六年，桓侯封人元年；周莊王三年，哀侯獻舞元年；周惠王三年，穆侯盻元年；周襄王七年，莊王田牛元年；周匡王二年，文侯申元年；周定王十六年，景侯同元年；周景王三年，靈侯般元年；周景王十六年，平侯盧元年；周景王二十四年，悼侯東齒元年；周敬王二年，昭侯甲元年；周敬王三十年，成侯朔元年；周貞定王十三年，聲侯產元年；周貞定王十七年，元侯齊元年；周貞定王二十二年，國家滅亡。
當初周莊王十五年，蔡哀侯被楚國俘虜，在楚國九年後去世。
曹
叔振鐸是周文王的兒子。周武王將他封在曹（濟寧路曹州，屬於豫州的區域）。五世到孝伯，年代無法考證。孝伯的兒子夷
【English Translation】 English version: It was agreed. In the twenty-fifth year of Qin Shi Huang, the state of Qin captured King Xi of Yan, and the state of Yan was destroyed. The state of Yan entered the Warring States period for a total of one hundred and six years. Including the initial enfeoffment, it totaled eight hundred and ninety-six years.
Cai
Shu Du was the son of King Wen of Zhou. King Wu of Zhou enfeoffed him, making him assist Wu Geng (the son of King Zhou of Yin). He and Guan Shu spread rumors and rebelled. When the Duke of Zhou assisted King Cheng of Zhou, he exiled Shu Du to Guo Lin. Shu Du's son, Hu, followed morality and corrected his behavior, and was re-enfeoffed in Cai (now Runing in Bianliang Road, in the area of the ancient Cai Prefecture, Yu Province). From Shu Du, the five generations up to Lord Li cannot be verified. The years can only be recorded after Lord Wu, the son of Lord Li, ascended the throne. It began in the first year of King Wu of Zhou, Ji Mao, and ended in the twenty-second year of King Zhending, Jia Wu, with a total of twenty-five rulers, totaling six hundred and seventy-six years. It was destroyed by King Hui of Chu. In the first year of the Gonghe Regency of Zhou, the twenty-third year of Lord Wu; in the fifth year of the Gonghe Regency, the first year of Lord Ding; in the nineteenth year of King Xuan of Zhou, the first year of Lord Xi; in the tenth year of King Ping of Zhou, the first year of Lord Gong Yu; in the twelfth year of King Ping of Zhou, the first year of Lord Dai; in the twenty-second year of King Ping of Zhou, the first year of Lord Xuan Kaifu; in the sixth year of King Huan of Zhou, the first year of Lord Huan Fengren; in the third year of King Zhuang of Zhou, the first year of Lord Ai offering dances; in the third year of King Hui of Zhou, the first year of Lord Mu Pan; in the seventh year of King Xiang of Zhou, the first year of Zhuang Wang Tian Niu; in the second year of King Kuang of Zhou, the first year of Lord Wen Shen; in the sixteenth year of King Ding of Zhou, the first year of Lord Jing Tong; in the third year of King Jing of Zhou, the first year of Lord Ling Ban; in the sixteenth year of King Jing of Zhou, the first year of Lord Ping Lu; in the twenty-fourth year of King Jing of Zhou, the first year of Lord Dao Dongchi; in the second year of King Jing of Zhou, the first year of Lord Zhao Jia; in the thirtieth year of King Jing of Zhou, the first year of Lord Cheng Shuo; in the thirteenth year of King Zhending of Zhou, the first year of Lord Sheng Chan; in the seventeenth year of King Zhending of Zhou, the first year of Lord Yuan Qi; in the twenty-second year of King Zhending of Zhou, the state was destroyed.
Initially, in the fifteenth year of King Zhuang of Zhou, Lord Ai of Cai was captured by Chu and died in Chu after nine years.
Cao
Shu Zhenduo was the son of King Wen of Zhou. King Wu of Zhou enfeoffed him in Cao (Caozhou in Jining Road, belonging to the area of Yu Province). For five generations up to Lord Xiao, the years cannot be verified. Yi, the son of Lord Xiao
伯立而後可紀。始武王元年己卯。終敬王三十三年甲寅。二十五君合六百三十六年。宋景公滅之。周共和元年 僖伯喜二十四年 共和八年 幽伯強元年 宣王三年 戴伯蘇元年 宣王三十三年 惠伯兕元年 平王十二年 穆公武元年 平王十五年 桓公終生元年 桓公十九年 莊公射姑元年 惠王七年 僖公夷元年 惠王十六年 昭公班元年 惠王二十五年 共公襄元年 頃王元年 文公壽元年 定王十三年 宣公盧元年 簡王九年 成公負芻元年 靈王十八年 武公勝元年 景王十八年 平公須元年 景王二十二年 悼公午元年 敬王六年 聲公野元年 敬王十一年 隱公通元年 敬王十五年 靖公露元年 敬王十九年 曹伯陽元年 敬王三十三年 國滅
吳
泰伯弟虞仲之後也。初古公亶父(大王也)。長子曰泰伯。次曰虞仲。少曰季歷(王季也)。季歷生昌(文王也)。昌生有聖瑞。泰伯虞仲知古公欲立季歷以傳昌。乃亡如荊蠻。文身斷髮以讓季歷。是曰勾吳。號為吳泰伯。無子。虞仲生季簡。季簡生叔達。叔達生周章。武王克殷求其後得周章。時已君吳矣。因封之於吳(今浙西道平乃路揚州之域也)。十三世至去齊年不可考。去齊子壽夢立。吳始大稱王而後可紀。始武王元年己卯終元王三年
【現代漢語翻譯】 現代漢語譯本 自此之後，年代才得以記錄。從周武王元年己卯年開始，到周敬王三十三年甲寅年結束，共經歷了二十五位君主，合計六百三十六年。宋景公滅掉了曹國。 周共和元年 僖伯喜在位二十四年 共和八年 幽伯強元年 周宣王三年 戴伯蘇元年 周宣王三十三年 惠伯兕元年 周平王十二年 穆公武元年 周平王十五年 桓公終生元年 周桓公十九年 莊公射姑元年 周惠王七年 僖公夷元年 周惠王十六年 昭公班元年 周惠王二十五年 共公襄元年 周頃王元年 文公壽元年 周定王十三年 宣公盧元年 周簡王九年 成公負芻元年 周靈王十八年 武公勝元年 周景王十八年 平公須元年 周景王二十二年 悼公午元年 周敬王六年 聲公野元年 周敬王十一年 隱公通元年 周敬王十五年 靖公露元年 周敬王十九年 曹伯陽元年 周敬王三十三年，曹國滅亡。
吳
吳國是泰伯（Taibo）的弟弟虞仲（Yuzhong）的後代。起初，古公亶父（Gugong Danfu，即大王）有三個兒子：長子泰伯，次子虞仲，少子季歷（Jili，即王季）。季歷生了昌（Chang，即文王）。昌出生時有聖瑞之兆。泰伯和虞仲知道古公想要立季歷來傳位給昌，於是就逃亡到荊蠻之地，斷髮文身，把王位讓給季歷。這就是勾吳，號稱吳泰伯。泰伯沒有兒子。虞仲生了季簡，季簡生了叔達，叔達生了周章。周武王攻克殷朝後，尋找泰伯的後代，找到了周章。當時周章已經做了吳國的君主。於是武王就封他于吳（今浙西道平乃路揚州一帶）。從周章開始，傳了十三世到去齊，具體年份已經無法考證。去齊的兒子壽夢即位。吳國開始強大，稱王，此後年代才得以記錄。從周武王元年己卯年開始，到元王三年結束。
【English Translation】 English version From this point forward, years can be recorded. Starting from the year Ji Mao, the first year of King Wu of Zhou, and ending in the year Jia Yin, the thirty-third year of King Jing of Zhou, a total of twenty-five rulers reigned for six hundred and thirty-six years. Duke Jing of Song extinguished the state of Cao. Year 1 of the Gonghe Regency of Zhou, Lord Xi Xi reigned for twenty-four years. Year 8 of the Gonghe Regency, Year 1 of Lord You Qiang, Year 3 of King Xuan of Zhou. Year 1 of Lord Dai Su, Year 33 of King Xuan of Zhou. Year 1 of Lord Hui Si, Year 12 of King Ping of Zhou. Year 1 of Duke Mu Wu, Year 15 of King Ping of Zhou. Year 1 of Duke Huan Zhongsheng, Year 19 of Duke Huan. Year 1 of Duke Zhuang Shegu, Year 7 of King Hui of Zhou. Year 1 of Duke Xi Yi, Year 16 of King Hui of Zhou. Year 1 of Duke Zhao Ban, Year 25 of King Hui of Zhou. Year 1 of Duke Gong Xiang, Year 1 of King Qing of Zhou. Year 1 of Duke Wen Shou, Year 13 of King Ding of Zhou. Year 1 of Duke Xuan Lu, Year 9 of King Jian of Zhou. Year 1 of Duke Cheng Fuchu, Year 18 of King Ling of Zhou. Year 1 of Duke Wu Sheng, Year 18 of King Jing of Zhou. Year 1 of Duke Ping Xu, Year 22 of King Jing of Zhou. Year 1 of Duke Dao Wu, Year 6 of King Jing of Zhou. Year 1 of Duke Sheng Ye, Year 11 of King Jing of Zhou. Year 1 of Duke Yin Tong, Year 15 of King Jing of Zhou. Year 1 of Duke Jing Lu, Year 19 of King Jing of Zhou. Year 1 of Lord Cao Boyang, Year 33 of King Jing of Zhou, the state was extinguished.
Wu
The state of Wu was descended from Yuzhong (虞仲), the younger brother of Taibo (泰伯). Initially, Gugong Danfu (古公亶父, also known as Grand Duke), had three sons: the eldest, Taibo; the second, Yuzhong; and the youngest, Jili (季歷, also known as Wang Ji). Jili fathered Chang (昌, also known as King Wen). Chang's birth was marked by auspicious omens. Taibo and Yuzhong knew that Gugong wanted to establish Jili to pass the throne to Chang, so they fled to the lands of Jingman, tattooed their bodies, and cut their hair to yield the throne to Jili. This was Gou Wu, known as Taibo of Wu. Taibo had no sons. Yuzhong fathered Jijian, Jijian fathered Shuda, and Shuda fathered Zhouzhang. After King Wu of Zhou conquered the Yin dynasty, he sought out the descendants of Taibo and found Zhouzhang. At that time, Zhouzhang was already the ruler of Wu. So King Wu enfeoffed him in Wu (present-day area of Pingnai Road, Yangzhou, in western Zhejiang). From Zhouzhang, the lineage passed through thirteen generations to Quqi, but the specific years cannot be verified. Quqi's son, Shoumeng, ascended the throne. The state of Wu began to grow strong and claimed the title of king, and from then on, years could be recorded. Starting from the year Ji Mao, the first year of King Wu of Zhou, and ending in the third year of King Yuan.
戊辰。二十君六百五十年。越勾踐滅之。周簡王元年 壽夢元年 靈王十一年 諸樊元年 靈王二十五年 余祭 元年 景王元年 余昧 元年 景王十九年 王僚 元年 敬王六年 闔閭光元年 敬王二十五年 夫差 元年 元王三年 國為越滅
壽夢(一名菜)諸樊(一名遏)余昧(一名夷末)闔閭(一名光)王[嘹-口+彳]壽夢第三子余昧之子州于也。號王[嘹-口+彳]專諸刺之。壽夢有三子。長曰諸樊。次曰余祭。少曰余昧。闔閭諸樊之長子也。
成王
誦。武王子。即位年十三週公居冢宰攝政。元年丙戌管叔蔡叔霍叔皆文王子。流言曰。公將不利於孺子。武庚從而同反。周公作大誥奉王命以討之。二年周公居東討武庚管叔誅之。放蔡叔于郭鄰。降霍叔為庶人。東土以寧。六年周公作樂曰勺。言能勺先祖之道也。又作樂曰武。以象武王之武功也。七年初武王作邑于鎬京。謂之宗周。是為西都將營成周。居於洛邑而未果。至是成王如武王之志。定鼎于郟鄏。二月使召公先相宅。三月周公至洛興工營筑。謂之王城。是為東都。南繫於洛水。北因於郟山。周公又營成周。成王居洛邑。遷殷頑民于成周。復還歸西都。十二月周公歸政于成王。成王在位三十七年。內七年周公攝政。
【現代漢語翻譯】 現代漢語譯本： 戊辰年（具體年份根據上下文推斷）。周朝簡王元年，即公元前586年，吳國壽夢元年。靈王十一年，諸樊元年。靈王二十五年，余祭元年。景王元年，余昧元年。景王十九年，王僚元年。敬王六年，闔閭光元年。敬王二十五年，夫差元年。元王三年，吳國被越國滅亡。
壽夢（又名菜），諸樊（又名遏），余昧（又名夷末），闔閭（又名光），王僚是壽夢的第三個兒子余昧的兒子州于的稱號。王僚被專諸刺殺。壽夢有三個兒子，長子是諸樊，次子是余祭，小兒子是余昧。闔閭是諸樊的長子。
成王
誦，周武王的兒子。即位時十三歲，周公擔任冢宰攝政。元年丙戌，管叔、蔡叔、霍叔都是周文王的兒子，散佈謠言說：『周公將要對幼主不利。』武庚於是跟隨他們一同反叛。周公創作《大誥》，奉成王之命討伐他們。二年，周公到東方討伐武庚，誅殺了管叔，把蔡叔流放到郭鄰，把霍叔降為庶人，東方安定。六年，周公創作樂曲《勺》，說的是能夠傚法先祖的道。又創作樂曲《武》，用來象徵周武王的武功。七年初，周武王在鎬京建立了都邑，稱為宗周，這是西都。將要營建成周，居住在洛邑，但沒有成功。到這時，成王實現了武王的願望，在郟鄏定鼎。二月，派遣召公先去相度宅地。三月，周公到達洛邑，開始興工營建，稱為王城，這是東都。南邊靠近洛水，北邊依靠郟山。周公又營建成周，成王居住在洛邑，把殷朝的頑固百姓遷到成周。之後又返回西都。十二月，周公把政權歸還給成王。成王在位三十七年，其中前七年由周公攝政。
【English Translation】 English version: The year of Wuchen (year can be inferred based on context). The first year of King Jian of Zhou, also the first year of Shoumeng of Wu in 586 BC. The eleventh year of King Ling, the first year of Zhufan. The twenty-fifth year of King Ling, the first year of Yuji. The first year of King Jing, the first year of Yumei. The nineteenth year of King Jing, the first year of King Liao. The sixth year of King Jing, the first year of Helüguang. The twenty-fifth year of King Jing, the first year of Fucha. The third year of King Yuan, the state of Wu was destroyed by the state of Yue.
Shoumeng (also known as Cai), Zhufan (also known as E), Yumei (also known as Yimo), Helü (also known as Guang), King Liao was the title of Zhouyu, the son of Yumei, the third son of Shoumeng. King Liao was assassinated by Zhuan Zhu. Shoumeng had three sons: the eldest was Zhufan, the second was Yuji, and the youngest was Yumei. Helü was the eldest son of Zhufan.
King Cheng
Song, the son of King Wu of Zhou. He ascended the throne at the age of thirteen, with the Duke of Zhou serving as Grand Protector and Regent. In the first year, Bingxu, the uncles Guan, Cai, and Huo, all sons of King Wen, spread rumors saying, 'The Duke of Zhou intends to harm the young ruler.' Wu Geng then followed them in rebellion. The Duke of Zhou composed the 'Great Announcement', acting on the orders of King Cheng to punish them. In the second year, the Duke of Zhou went east to punish Wu Geng, executed the uncle Guan, exiled the uncle Cai to Guolin, and demoted the uncle Huo to a commoner, and the east was pacified. In the sixth year, the Duke of Zhou composed the music 'Shao', saying that it was able to emulate the ways of the ancestors. He also composed the music 'Wu', to symbolize the martial achievements of King Wu. At the beginning of the seventh year, King Wu established a capital in Haojing, called Zongzhou, which was the western capital. He was going to build Chengzhou and reside in Luoyi, but it was not successful. At this time, King Cheng fulfilled the wishes of King Wu, establishing the capital in Jiaru. In the second month, he sent Duke Zhao to first survey the land for the residence. In the third month, the Duke of Zhou arrived in Luoyi and began construction, called Wangcheng, which was the eastern capital. It was bordered by the Luo River to the south and relied on Mount Jia to the north. The Duke of Zhou also built Chengzhou, and King Cheng resided in Luoyi, moving the stubborn people of Yin to Chengzhou. Afterwards, he returned to the western capital. In the twelfth month, the Duke of Zhou returned the government to King Cheng. King Cheng reigned for thirty-seven years, with the Duke of Zhou acting as regent for the first seven years.
食貨 初虞夏商之世。幣金有三品。或黃或曰或赤或錢或布或刀或龜具。至是太公望乃立九府圓法。錢圓函方。輕重以銖。布帛廣二尺二寸為幅。長四丈為匹。故貨寶于金。利於刀。流於泉。佈於布。束于帛(漢食貨志)。
詩 成王時。雅頌五十篇。
小雅 十篇。棠棣崇丘由庚南山有臺菁菁者莪彤弓蓼蕭湛露南有嘉魚由儀。
大雅 十三篇。文王大明綿下武生民行葦文王有聲既醉鳧鹥般樂公劉洞酌卷阿。
頌 二十七篇。清廟維清烈文天作我將執競思文臣工噫嘻振鷺豐年有瞽載見有客訪落敬之小毖載芟良耜絲衣閔予小子昊天有成命維天之命潛雝武酌。
豳國風 周公居東思公劉居豳憂念民事。序已志豳國變風作七篇。七月鴟鸮東山破斧伐柯九罭狼跋(豳今陜西開城路風翔府之邠州雍州之域也)。
晉
叔虞成王母弟。王五年削桐葉為圭。戲曰。吾以此封若。史佚請擇日。王曰。吾與之戲耳。史佚曰。天子無戲言。周公成之。遂封叔虞于堯之故墟。曰唐侯。都翼。叔虞子燮改唐曰晉。都平晉縣(今冀寧路即大原路古并州也。冀州之域)。至昭侯。封文侯之弟成師于曲沃號桓叔。至景公遷新田(絳邑)謂曲沃。為故絳。晉自叔虞至厲侯福五世年不可考。厲侯子靖侯立而後
【現代漢語翻譯】 現代漢語譯本 食貨：虞、夏、商時代，貨幣有三種品類：或者用黃金，或者用銅，或者用赤金；或者用錢，或者用布，或者用刀，或者用龜甲。到了太公望（姜尚，西周初年的政治家、軍事家）的時候，才設立九府（掌管貨幣的官署）的圓法（鑄錢的法規）。錢是圓形而中間有方孔，重量以銖（古代重量單位）來計算。布帛的寬度是二尺二寸為一幅，長度是四丈為一匹。所以，貨物以黃金為貴重，刀可以用來獲利，泉（錢）可以流通，布可以用來交易，帛可以用來捆束（貨物）。（《漢書·食貨志》）
詩：《詩經》，周成王（西周第二位君主）時期，雅頌共有五十篇。
小雅：《詩經·小雅》，共有十篇：《棠棣》、《崇丘》、《由庚》、《南山有臺》、《菁菁者莪》、《彤弓》、《蓼蕭》、《湛露》、《南有嘉魚》、《由儀》。
大雅：《詩經·大雅》，共有十三篇：《文王》、《大明》、《綿》、《下武》、《生民》、《行葦》、《文王有聲》、《既醉》、《鳧鹥》、《般樂》、《公劉》、《洞酌》、《卷阿》。
頌：《詩經·頌》，共有二十七篇：《清廟》、《維清》、《烈文》、《天作》、《我將》、《執競》、《思文》、《臣工》、《噫嘻》、《振鷺》、《豐年》、《有瞽》、《載見》、《有客》、《訪落》、《敬之》、《小毖》、《載芟》、《良耜》、《絲衣》、《閔予小子》、《昊天有成命》、《維天之命》、《潛》、《雝》、《武》、《酌》。
豳國風：《詩經·豳風》，周公（姬旦，西周初年的政治家）居住在東都洛邑時思念公劉（周朝的始祖）居住在豳地（今陜西彬縣），憂慮百姓的事情。序言已經記載了豳國變為風詩的原因，共創作了七篇：《七月》、《鴟鸮》、《東山》、《破斧》、《伐柯》、《九罭》、《狼跋》。（豳，就是現在的陜西開城路風翔府的邜州，屬於雍州地區。）
晉：
叔虞（姬虞），是周成王的弟弟。成王五年，削桐葉做成圭（古代諸侯朝聘時所用的玉器），開玩笑說：『我用這個封給你。』史佚（周朝的史官）請求選擇吉日。成王說：『我只是和他開玩笑罷了。』史佚說：『天子沒有戲言。』周公（姬旦）於是促成了這件事，於是把叔虞封在堯（上古部落聯盟首領）的舊墟，稱為唐侯，都城在翼。叔虞的兒子燮（姬燮）把唐改名為晉，都城在平晉縣（就是現在的冀寧路，也就是大原路，古代的并州，屬於冀州地區）。到了晉昭侯（姬伯），把文侯（姬仇）的弟弟成師封在曲沃，號為桓叔。到了晉景公（姬據）把都城遷到新田（絳邑），稱曲沃為故絳。晉國從叔虞到晉厲侯（姬福）經歷了五世，年代已經無法考證。晉厲侯的兒子晉靖侯（姬宜臼）即位之後。
【English Translation】 English version Food and Goods: In the eras of Yu, Xia, and Shang, there were three types of currency: some were gold, some were copper, and some were red copper; some were coins, some were cloth, some were knives, and some were tortoise shells. It was not until the time of Taigong Wang (Jiang Shang, a politician and military strategist in the early Western Zhou Dynasty) that the Nine Offices (government agencies in charge of currency) established the 'round law' (regulations for minting coins). Coins were round with a square hole in the center, and their weight was measured in 'zhu' (an ancient unit of weight). The width of cloth was two chi and two cun (ancient units of length) per 'fu' (width), and the length was four zhang (ancient unit of length) per 'pi' (bolt). Therefore, goods valued gold, knives could be used for profit, 'quan' (coins) could circulate, cloth could be used for trade, and silk could be used to bind (goods). (From 'Han Shu - Treatise on Food and Goods')
Poetry: During the reign of King Cheng of Zhou (the second ruler of the Western Zhou Dynasty), there were fifty 'Ya' and 'Song' poems in the 'Book of Poetry'.
Lesser Odes: The 'Lesser Odes' of the 'Book of Poetry' consist of ten poems: 'Tang Di', 'Chong Qiu', 'You Geng', 'Nan Shan You Tai', 'Jing Jing Zhe E', 'Tong Gong', 'Liao Xiao', 'Zhan Lu', 'Nan You Jia Yu', 'You Yi'.
Greater Odes: The 'Greater Odes' of the 'Book of Poetry' consist of thirteen poems: 'Wen Wang', 'Da Ming', 'Mian', 'Xia Wu', 'Sheng Min', 'Xing Wei', 'Wen Wang You Sheng', 'Ji Zui', 'Fu Yi', 'Ban Le', 'Gong Liu', 'Dong Zhuo', 'Juan A'.
Hymns: The 'Hymns' of the 'Book of Poetry' consist of twenty-seven poems: 'Qing Miao', 'Wei Qing', 'Lie Wen', 'Tian Zuo', 'Wo Jiang', 'Zhi Jing', 'Si Wen', 'Chen Gong', 'Yi Xi', 'Zhen Lu', 'Feng Nian', 'You Gu', 'Zai Jian', 'You Ke', 'Fang Luo', 'Jing Zhi', 'Xiao Bi', 'Zai Shan', 'Liang Si', 'Si Yi', 'Min Yu Xiao Zi', 'Hao Tian You Cheng Ming', 'Wei Tian Zhi Ming', 'Qian', 'Yong', 'Wu', 'Zhuo'.
Airs of Bin: The 'Airs of Bin' in the 'Book of Poetry' were written when the Duke of Zhou (Ji Dan, a politician in the early Western Zhou Dynasty) resided in the eastern capital of Luoyi, thinking of Gong Liu (the ancestor of the Zhou Dynasty) residing in Bin (now Bin County, Shaanxi), and worrying about the affairs of the people. The preface has already recorded the reason why the state of Bin transformed into 'Airs', creating seven poems: 'Qi Yue', 'Chi Xiao', 'Dong Shan', 'Po Fu', 'Fa Ke', 'Jiu Yu', 'Lang Ba'. (Bin is now Binzhou in Fengxiang Prefecture, Kaicheng Road, Shaanxi, belonging to the Yongzhou region.)
Jin:
Shu Yu (Ji Yu) was the younger brother of King Cheng of Zhou. In the fifth year of King Cheng's reign, he cut a tong leaf into a 'gui' (an jade tablet used by feudal lords during court audiences) and jokingly said, 'I will enfeoff you with this.' Shi Yi (a historian of the Zhou Dynasty) requested to choose an auspicious day. King Cheng said, 'I was just joking with him.' Shi Yi said, 'The Son of Heaven does not jest.' The Duke of Zhou (Ji Dan) then facilitated the matter, and Shu Yu was enfeoffed at the old ruins of Yao (a leader of the ancient tribal alliance), called the Marquis of Tang, with the capital at Yi. Shu Yu's son, Xie (Ji Xie), changed Tang to Jin, with the capital at Pingjin County (now Jining Road, also known as Dayuan Road, the ancient Bingzhou, belonging to the Jizhou region). By the time of Marquis Zhao of Jin (Ji Bo), he enfeoffed Cheng Shi, the younger brother of Marquis Wen (Ji Chou), at Quwo, with the title of Uncle Huan. By the time of Duke Jing of Jin (Ji Ju), he moved the capital to Xintian (Jiangyi), calling Quwo the old Jiang. The state of Jin, from Shu Yu to Marquis Li of Jin (Ji Fu), lasted for five generations, and the years cannot be verified. After Marquis Jing of Jin's (Ji Yi Jiu) son, Marquis Jing of Jin (Ji Yi Jiu), ascended the throne.
可紀。始成王五年庚寅。終安王二十六年乙巳。三十八君合七百四十六年。魏韓趙共廢晉靖公為家人。三分其地。曲沃桓叔生莊伯。莊伯生武公。繼世為曲沃之君。強盛常有滅晉之志。惠王二年。武公伐晉而滅之。當是時天子之使適在晉。故大夫為之請命于天子之使。天子之使為之請命天子。王使號父。命曲沃武公以軍為晉侯。桓叔晉穆公之子也。
曲沃翼城二縣隸絳州。聞喜安邑二縣隸解州。皆屬晉寧路。即平陽路古晉州也。冀州之域。周共和元年 靖公宜臼十八年 共和二年 僖侯司徒元年 宣王六年 獻侯籍元年 宣王十七年 穆侯費生元年 宣王四十四年 殤叔元年 幽王二年 文侯仇元年 平王二十六年 昭侯伯元年 平王三十二年 孝侯平元年 平王四十八年 鄂侯卻元年 桓王三年 哀侯光元年 桓王十一年 小子侯元年 桓王十六年 侯緡元年武公殺之 惠王元年 獻公說諸元年 襄王二年 惠公夷吾元年 襄王十五年 懷公圉元年 襄王十六年 文公重耳始霸元年 襄王三十五年 襄公歡元年 襄王二十二年 靈公提元年 定王元年 成公黑臀元年 定王八年 景公繻元年 簡王六年 厲公壽曼元年 簡王十四
【現代漢語翻譯】 現代漢語譯本： 可紀。從始成王五年庚寅年開始，到安王二十六年乙巳年結束，總共經歷了三十八位君主，合計七百四十六年。魏、韓、趙三國共同廢黜了晉靖公，使其成為平民，並瓜分了他的領地。曲沃桓叔生了莊伯，莊伯生了武公。他們世代為曲沃的君主，勢力強盛，一直有吞併晉國的志向。惠王二年，武公攻打併滅掉了晉國。當時，天子的使者正好在晉國，所以大夫們為這件事于天子的使者，天子的使者為這件事天子。周天子派遣號父，命令曲沃武公以軍隊為基礎成為晉侯。桓叔是晉穆公的兒子。 曲沃和翼城兩個縣隸屬於絳州。聞喜和安邑兩個縣隸屬於解州。都屬於晉寧路，也就是平陽路，古時的晉州。屬於冀州的範圍。周共和元年靖公宜臼十八年，共和二年僖侯司徒元年，周宣王六年獻侯籍元年，周宣王十七年穆侯費生元年，周宣王四十四年殤叔元年，周幽王二年文侯仇元年，周平王二十六年昭侯伯元年，周平王三十二年孝侯平元年，周平王四十八年鄂侯卻元年，周桓王三年哀侯光元年，周桓王十一年小子侯元年，周桓王十六年侯緡元年武公殺了他，周惠王元年獻公說諸元年，周襄王二年惠公夷吾元年，周襄王十五年懷公圉元年，周襄王十六年文公重耳開始稱霸元年，周襄王三十五年襄公歡元年，周襄王二十二年靈公提元年，周定王元年成公黑臀元年，周定王八年景公繻元年，周簡王六年厲公壽曼元年，周簡王十四年
【English Translation】 English version: Recordable. It started in the Gengyin year of the fifth year of King Shi Cheng and ended in the Yisi year of the twenty-sixth year of King An, lasting for a total of thirty-eight rulers and a total of seven hundred and forty-six years. The states of Wei, Han, and Zhao jointly deposed Duke Jing of Jin, reducing him to a commoner, and divided his territory. Huan Shu (Duke Huan of Quwo) of Quwo begat Zhuang Bo (Duke Zhuang), and Zhuang Bo begat Wu Gong (Duke Wu). They succeeded each other as rulers of Quwo, and being powerful, always had the ambition to annex the state of Jin. In the second year of King Hui, Wu Gong attacked and destroyed Jin. At that time, the envoy of the Son of Heaven happened to be in Jin, so the grand masters ** to the envoy of the Son of Heaven, and the envoy of the Son of Heaven ** to the Son of Heaven about this matter. The Son of Heaven sent Hao Fu (name of the envoy), ordering Wu Gong of Quwo to become the Marquis of Jin based on his military strength. Huan Shu was the son of Duke Mu of Jin. The two counties of Quwo and Yicheng are under the jurisdiction of Jiang Prefecture. The two counties of Wenxi and Anyi are under the jurisdiction of Xie Prefecture. All belong to Jinning Road, which is Pingyang Road, the ancient Jin Prefecture. It belongs to the territory of Ji Prefecture. Year 1 of the Gonghe era of the Zhou Dynasty, Year 18 of Duke Jing Yi Jiu, Year 2 of the Gonghe era, Year 1 of Marquis Xi Situ, Year 6 of King Xuan of Zhou, Year 1 of Marquis Xian Ji, Year 17 of King Xuan of Zhou, Year 1 of Marquis Mu Fei Sheng, Year 44 of King Xuan of Zhou, Year 1 of Shang Shu, Year 2 of King You of Zhou, Year 1 of Marquis Wen Chou, Year 26 of King Ping of Zhou, Year 1 of Marquis Zhao Bo, Year 32 of King Ping of Zhou, Year 1 of Marquis Xiao Ping, Year 48 of King Ping of Zhou, Year 1 of Marquis E Que, Year 3 of King Huan of Zhou, Year 1 of Marquis Ai Guang, Year 11 of King Huan of Zhou, Year 1 of Marquis Xiaozi, Year 16 of King Huan of Zhou, Year 1 of Marquis Min, Wu Gong killed him, Year 1 of King Hui of Zhou, Year 1 of Duke Xian Shuo Zhu, Year 2 of King Xiang of Zhou, Year 1 of Duke Hui Yi Wu, Year 15 of King Xiang of Zhou, Year 1 of Duke Huai Yu, Year 16 of King Xiang of Zhou, Year 1 of Duke Wen Chong'er's hegemony, Year 35 of King Xiang of Zhou, Year 1 of Duke Xiang Huan, Year 22 of King Xiang of Zhou, Year 1 of Duke Ling Ti, Year 1 of King Ding of Zhou, Year 1 of Duke Cheng Hei Tun, Year 8 of King Ding of Zhou, Year 1 of Duke Jing Xu, Year 6 of King Jian of Zhou, Year 1 of Duke Li Shou Man, Year 14 of King Jian of Zhou.
年 悼公周元年 靈王十五年 平公彪元年 景王十四年 昭公夷元年 景王二十一年 頃公去疾元年 敬王九年 定公午元年 元王三年 出公鑿元年 貞定王十三年 哀公驕元年 考王四年 幽公柳元年 威烈王七年 烈公上元年 安王十年 考公頃元年 安王二十五年 靖公俱酒元年 安王二十六年 國滅
晉有六卿。曰智氏．趙氏．韓氏．魏氏．范氏．中行氏。強而專權。晉侯卑弱不能制。貞定王十一年智氏與韓趙魏共滅范氏中行氏分其地。貞定王十二年晉侯怒四卿之驕暴。告齊魯欲伐之。四卿乃反攻公。公奔齊死之。是曰出公。乃立哀公。貞定王十三年智氏又約韓魏共伐趙。三年不能克。趙乃約韓魏。反攻智伯。滅其族三分智伯之地。
宋
武王元年封殷紂之庶子武庚治殷。既叛而誅之。周公東歸。成王封殷帝乙之裔微子。以代殷后國號宋。用殷之禮樂於周為客而不臣國應天府(今沛梁路歸德府豫州之域也)自微子至厲公賦年不可考。厲公子僖立公而後可紀。始成王二年丁亥。終赧王二十九年乙亥。王偃無道齊魏楚共滅之。三十二君合八百三十九年。周共和元年 僖公舉十八年 共和十二年 惠光覸元年 宣和二十八年 哀公 元年 宣王
【現代漢語翻譯】 現代漢語譯本 悼公周元年，靈王十五年；平公彪元年，景王十四年；昭公夷元年，景王二十一年；頃公去疾元年，敬王九年；定公午元年，元王三年；出公鑿元年，貞定王十三年；哀公驕元年，考王四年；幽公柳元年，威烈王七年；烈公上元年，安王十年；考公頃元年，安王二十五年；靖公俱酒元年，安王二十六年；國滅。
晉國有六卿：智氏、趙氏、韓氏、魏氏、范氏、中行氏。他們強大而專權，晉侯卑微弱小，不能制約他們。貞定王十一年，智氏與韓、趙、魏共同滅掉了范氏、中行氏，瓜分了他們的土地。貞定王十二年，晉侯憤怒於四卿的驕橫暴虐，告知齊、魯想要討伐他們。四卿於是反過來攻打晉侯，晉侯逃奔到齊國，死在那裡。這就是出公。於是他們擁立了哀公。貞定王十三年，智氏又聯合韓、魏攻打趙國，三年不能攻克。趙國於是聯合韓、魏，反過來攻打智伯，滅了他的家族，瓜分了智伯的土地。
宋
武王元年，封殷紂的庶子武庚治理殷地。武庚叛亂而被誅殺。周公東歸后，成王封殷帝乙的後裔微子，來代替殷的後代，國號為宋。沿用殷的禮樂，在周朝作為賓客而不作為臣屬。國都應天府（今沛梁路歸德府豫州一帶）。從微子到厲公賦年無法考證。厲公的兒子僖公即位后才可紀年。開始於成王二年丁亥，結束于赧王二十九年乙亥。王偃無道，齊、魏、楚共同滅掉了宋國。歷經三十二位君主，共八百三十九年。周共和元年，僖公舉十八年；共和十二年，惠公光元年，宣和二十八年；哀公元年，宣王。
【English Translation】 English version Year: Duke Dao of Zhou, year 1; King Ling, year 15; Duke Ping Biao, year 1; King Jing, year 14; Duke Zhao Yi, year 1; King Jing, year 21; Duke Qing Quji, year 1; King Jing, year 9; Duke Ding Wu, year 1; King Yuan, year 3; Duke Chu Zao, year 1; King Zhending, year 13; Duke Ai Jiao, year 1; King Kao, year 4; Duke You Liu, year 1; King Weilie, year 7; Duke Lie Shang, year 1; King An, year 10; Duke Kao Qing, year 1; King An, year 25; Duke Jing Juju, year 1; King An, year 26; The state was destroyed.
Jin had six ministers: the Zhi clan, the Zhao clan, the Han clan, the Wei clan, the Fan clan, and the Zhonghang clan. They were powerful and monopolized authority. The Marquis of Jin was humble and weak and could not control them. In the eleventh year of King Zhending, the Zhi clan, along with Han, Zhao, and Wei, jointly destroyed the Fan and Zhonghang clans and divided their land. In the twelfth year of King Zhending, the Marquis of Jin was angered by the arrogance and tyranny of the four ministers and informed Qi and Lu of his intention to attack them. The four ministers then turned around and attacked the Marquis of Jin. The Marquis fled to Qi and died there. This was Duke Chu. They then established Duke Ai. In the thirteenth year of King Zhending, the Zhi clan again allied with Han and Wei to attack Zhao, but they could not conquer it after three years. Zhao then allied with Han and Wei to attack Zhibo, destroyed his clan, and divided Zhibo's land.
Song
In the first year of King Wu, Wugeng, a son of the defeated King Zhou of Yin (商紂), was enfeoffed to govern the Yin territory. He rebelled and was executed. After the Duke of Zhou returned east, King Cheng enfeoffed Weizi (微子), a descendant of Emperor Yi of Yin (帝乙), to succeed the Yin dynasty, with the state name of Song (宋). They used the rituals and music of Yin, and were treated as guests rather than subjects by the Zhou dynasty. The capital was Yingtian Prefecture (應天府) (now the area of Peiliang Road, Guide Prefecture, and Yuzhou). The years from Weizi to Duke Li Fu (厲公賦) cannot be verified. The years can only be recorded after Duke Xi (僖公), the son of Duke Li, ascended the throne. It began in the second year of King Cheng, Dinghai (丁亥), and ended in the twenty-ninth year of King Nan, Yihai (乙亥). King Yan (王偃) was unprincipled, and Qi, Wei, and Chu jointly destroyed the state of Song. It lasted for 32 rulers, totaling 839 years. Year 1 of the Gonghe Regency of Zhou (周共和元年), year 18 of Duke Xi (僖公舉十八年); year 12 of the Gonghe Regency (共和十二年), year 1 of Duke Hui Guang (惠公光元年), year 28 of Xuanhe (宣和二十八年); year 1 of Duke Ai (哀公元年), Xuanwang (宣王).
二十九年 戴公 元年 平王六年 武公司空元年 平王二十四年 穆公和元年 平王四十三年 穆公和元年 桓王元年 殤公與夷元年 桓王十年 莊公馮元年 莊王六年 閔公捷元年 莊王十五年 游弒閔公自立 僖王元年 桓公御說殺游元年 襄王二年 襄公茲父元年 襄王十六年 成公王臣元年 襄王三十三年 昭公杵臼元年 匡王二年 文公鮑革元年 定王十九年 共公瑕元年 簡王十一年 平公成元年 景王十四年 元公佐元年 敬王四年 景公頭曼元年 貞定王元年 昭公特元年 威烈王二十三年 悼公購由元年 安王七年 休公由元年 烈王四年 辟公辟兵元年 顯王四十一年 康王偃元年 赧王二十九年 國滅
詩 商頌五篇那祀成湯也。烈祖祀中宗也。玄鳥祀高宗也。長髮太禘也。殷武祀高宗也。嚴粲詩注曰。微子為商之後。故商之禮樂皆存於宋。至七世傳之戴公。其間禮樂廢壞。亦非戴公之罪。自戴公而上。微子而下。其所由來者漸矣。有正考甫者。得商頌之十二篇。于周之太師。宋之禮樂雖為廢壞。然正考甫得商頌于周之太師。是商之禮樂雖失之於宋。而得之於周也。周用六代之樂。樂章固常存之。故得有商頌也。然商頌十二篇。今乃有五篇。蓋刪詩時。又已亡其七矣(詩輯)。
【現代漢語翻譯】 現代漢語譯本 二十九年 戴公（Dai Gong，人名） 元年 平王（Ping Wang，周朝君主）六年 武公司空（Wu Gong Sikong，人名）元年 平王二十四年 穆公和（Mu Gong He，人名）元年 平王四十三年 穆公和（Mu Gong He，人名）元年 桓王（Huan Wang，周朝君主）元年 殤公與夷（Shang Gong Yuyi，人名）元年 桓王十年 莊公馮（Zhuang Gong Feng，人名）元年 莊王（Zhuang Wang，周朝君主）六年 閔公捷（Min Gong Jie，人名）元年 莊王十五年 游弒閔公自立 僖王（Xi Wang，周朝君主）元年 桓公御說殺游（Huan Gong Yushuo sha You，人名）元年 襄王（Xiang Wang，周朝君主）二年 襄公茲父（Xiang Gong Zifu，人名）元年 襄王十六年 成公王臣（Cheng Gong Wangchen，人名）元年 襄王三十三年 昭公杵臼（Zhao Gong Chujiu，人名）元年 匡王（Kuang Wang，周朝君主）二年 文公鮑革（Wen Gong Baoge，人名）元年 定王（Ding Wang，周朝君主）十九年 共公瑕（Gong Gong Xia，人名）元年 簡王（Jian Wang，周朝君主）十一年 平公成（Ping Gong Cheng，人名）元年 景王（Jing Wang，周朝君主）十四年 元公佐（Yuan Gong Zuo，人名）元年 敬王（Jing Wang，周朝君主）四年 景曼（Jing Man，人名）元年 貞定王（Zhen Ding Wang，周朝君主）元年 昭公特（Zhao Gong Te，人名）元年 威烈王（Weilie Wang，周朝君主）二十三年 悼公購由（Dao Gong Gouyou，人名）元年 安王（An Wang，周朝君主）七年 休公由（Xiu Gong You，人名）元年 烈王（Lie Wang，周朝君主）四年 辟公辟兵（Bi Gong Bibing，人名）元年 顯王（Xian Wang，周朝君主）四十一年 康王（Kang Wang，周朝君主）偃（Yan，人名）元年 赧王（Nan Wang，周朝君主）二十九年 國滅
《詩》（Shi，詩經）《商頌》（Shang Song，詩經篇名）五篇，那是祭祀成湯（Cheng Tang，商朝開國君主）的。《烈祖》（Liezu，詩經篇名）祭祀中宗（Zhong Zong，商朝君主）。《玄鳥》（Xuan Niao，詩經篇名）祭祀高宗（Gao Zong，商朝君主）。《長髮》（Chang Fa，詩經篇名）是太禘（Tai Di，古代祭祀名）。《殷武》（Yin Wu，詩經篇名）祭祀高宗（Gao Zong，商朝君主）。嚴粲（Yan Can，人名）的《詩注》（Shi Zhu，書籍名）說：『微子（Wei Zi，人名）是商朝的後代，所以商朝的禮樂都儲存在宋國。傳到第七世戴公（Dai Gong，人名）時，其間禮樂廢壞，也不是戴公的罪過。從戴公往上，微子往下，其所由來就逐漸衰落了。』有正考甫（Zheng Kao Fu，人名）這個人，從周朝的太師那裡得到了《商頌》的十二篇。宋國的禮樂雖然已經廢壞，然而正考甫從周朝的太師那裡得到了《商頌》，這就是說商朝的禮樂雖然在宋國失傳了，卻在周朝得到了儲存。周朝使用六代（Liu Dai，指六個朝代）的樂，樂章本來就常常儲存著，所以能夠有《商頌》。然而《商頌》十二篇，現在只有五篇，大概是刪詩的時候，又已經亡佚了七篇（《詩輯》（Shi Ji，書籍名））。
【English Translation】 English version Year 29, Dai Gong (Duke Dai, a personal name), Year 1; Ping Wang (King Ping of Zhou, a monarch of the Zhou Dynasty), Year 6; Wu Gong Sikong (Duke Wu Sikong, a personal name), Year 1; Ping Wang, Year 24; Mu Gong He (Duke Mu He, a personal name), Year 1; Ping Wang, Year 43; Mu Gong He, Year 1; Huan Wang (King Huan of Zhou, a monarch of the Zhou Dynasty), Year 1; Shang Gong Yuyi (Duke Shang Yuyi, a personal name), Year 1; Huan Wang, Year 10; Zhuang Gong Feng (Duke Zhuang Feng, a personal name), Year 1; Zhuang Wang (King Zhuang of Zhou, a monarch of the Zhou Dynasty), Year 6; Min Gong Jie (Duke Min Jie, a personal name), Year 1; Zhuang Wang, Year 15; You assassinated Duke Min and established himself; Xi Wang (King Xi of Zhou, a monarch of the Zhou Dynasty), Year 1; Huan Gong Yushuo killed You, Year 1; Xiang Wang (King Xiang of Zhou, a monarch of the Zhou Dynasty), Year 2; Xiang Gong Zifu (Duke Xiang Zifu, a personal name), Year 1; Xiang Wang, Year 16; Cheng Gong Wangchen (Duke Cheng Wangchen, a personal name), Year 1; Xiang Wang, Year 33; Zhao Gong Chujiu (Duke Zhao Chujiu, a personal name), Year 1; Kuang Wang (King Kuang of Zhou, a monarch of the Zhou Dynasty), Year 2; Wen Gong Baoge (Duke Wen Baoge, a personal name), Year 1; Ding Wang (King Ding of Zhou, a monarch of the Zhou Dynasty), Year 19; Gong Gong Xia (Duke Gong Xia, a personal name), Year 1; Jian Wang (King Jian of Zhou, a monarch of the Zhou Dynasty), Year 11; Ping Gong Cheng (Duke Ping Cheng, a personal name), Year 1; Jing Wang (King Jing of Zhou, a monarch of the Zhou Dynasty), Year 14; Yuan Gong Zuo (Duke Yuan Zuo, a personal name), Year 1; Jing Wang, Year 4; Jing Man (Jing Man, a personal name), Year 1; Zhen Ding Wang (King Zhen Ding of Zhou, a monarch of the Zhou Dynasty), Year 1; Zhao Gong Te (Duke Zhao Te, a personal name), Year 1; Weilie Wang (King Weilie of Zhou, a monarch of the Zhou Dynasty), Year 23; Dao Gong Gouyou (Duke Dao Gouyou, a personal name), Year 1; An Wang (King An of Zhou, a monarch of the Zhou Dynasty), Year 7; Xiu Gong You (Duke Xiu You, a personal name), Year 1; Lie Wang (King Lie of Zhou, a monarch of the Zhou Dynasty), Year 4; Bi Gong Bibing (Duke Bi Bibing, a personal name), Year 1; Xian Wang (King Xian of Zhou, a monarch of the Zhou Dynasty), Year 41; Kang Wang (King Kang of Zhou, a monarch of the Zhou Dynasty), Yan (Yan, a personal name), Year 1; Nan Wang (King Nan of Zhou, a monarch of the Zhou Dynasty), Year 29; The state perished.
The 'Odes' (Shi, The Book of Songs), five pieces of the 'Shang Songs' (Shang Song, a section in The Book of Songs), are for the sacrifice to Cheng Tang (the founding monarch of the Shang Dynasty). 'Liezu' (Liezu, a section in The Book of Songs) is for the sacrifice to Zhong Zong (a monarch of the Shang Dynasty). 'Xuan Niao' (Xuan Niao, a section in The Book of Songs) is for the sacrifice to Gao Zong (a monarch of the Shang Dynasty). 'Chang Fa' (Chang Fa, a section in The Book of Songs) is for the grand Di sacrifice (Tai Di, an ancient sacrificial rite). 'Yin Wu' (Yin Wu, a section in The Book of Songs) is for the sacrifice to Gao Zong.
Yan Can's (a personal name) 'Commentary on the Odes' (Shi Zhu, a book title) says: 'Wei Zi (a personal name) was a descendant of the Shang Dynasty, so the rites and music of the Shang were preserved in the state of Song. By the seventh generation, Dai Gong (Duke Dai, a personal name), the rites and music had deteriorated, but this was not Dai Gong's fault. From Dai Gong upwards, and from Wei Zi downwards, the decline was gradual.' There was a person named Zheng Kao Fu (a personal name) who obtained twelve pieces of the 'Shang Songs' from the Grand Master of Zhou. Although the rites and music of Song had deteriorated, Zheng Kao Fu obtained the 'Shang Songs' from the Grand Master of Zhou, which means that although the rites and music of Shang were lost in Song, they were preserved in Zhou. The Zhou Dynasty used the music of the Six Dynasties (Liu Dai, referring to six dynasties), and the musical movements were always preserved, so there could be 'Shang Songs'. However, of the twelve 'Shang Songs', only five remain today, probably because seven were lost during the editing of the poems ('Collected Odes' (Shi Ji, a book title)).'
衛
周公既伐管蔡。以殷民半封康叔于衛(今山西衛輝路古衛州也。冀州之域)。七世至頃侯年不可考。頃王之子僖侯立。而後可紀。始成王二年丁亥終秦二世元年壬辰。四十一主合九百單六年。懿公時狄侵衛。懿公出奔。戴公立野處漕邑。齊桓公攘戎狄。城楚丘而封之。衛文公徙居楚丘。是以衛國風木瓜美齊桓公也。周共和元年 僖侯十四年 宣王十六年 武公和元年 平王十四年 莊公楊元年 平王三十七年 桓公完元年 桓王元年 州吁元年 桓王二年 宣公晉元年 桓王二十一年 惠王朔元年 莊王九年 衛惠公十二年 惠王九年 懿公赤元年 惠王十七年 戴公申元年 惠王十八年 文公睿元年 襄王十八年 成公鄭元年 定王八年 穆公遨元年 定王十九年 定公贓元年 簡王十年 獻公衍元年 靈王十四年 殤公秋元年 景王二年 襄公惡元年 景王十一年 靈公元元年 敬王二十八年 出公輒元年 敬王四十年 莊公崩憒元年 敬王四十三年 侯起元年 貞定王元年 悼公默元年 貞定王十七年 敬公弗元年 考王十年 昭公紏元年 威烈王王元年 襄公亹元年 威烈王十二年 慎公頹元年 烈王四年 聲公訓元年 顯王八年 成侯速元年 顯王二十二年 衛貶自侯服屬三晉 顯王三十
【現代漢語翻譯】 現代漢語譯本 衛 周公攻打管蔡后，將殷商遺民的一半分封給康叔，建立了衛國（今山西衛輝一帶，古衛州，屬於冀州地區）。衛國傳了七代到頃侯，其在位年份已不可考。頃王的兒子僖侯繼位，此後衛國的歷史才有了比較確切的記載。從成王二年丁亥年開始，到秦二世元年壬辰年結束，共經歷了四十一任君主，合計九百零六年。懿公在位時，狄人侵犯衛國，懿公逃亡，戴公在野外的漕邑即位。齊桓公驅逐戎狄，在楚丘築城並封給衛國。衛文公遷都到楚丘。因此，《衛風·木瓜》是讚美齊桓公的。周共和元年是僖侯十四年，周宣王十六年是武公和元年，周平王十四年是莊公楊元年，周平王三十七年是桓公完元年，周桓王元年是州吁元年，周桓王二年是宣公晉元年，周桓王二十一年是惠王朔元年，周莊王九年是衛惠公十二年，周惠王九年是懿公赤元年，周惠王十七年是戴公申元年，周惠王十八年是文公睿元年，周襄王十八年是成公鄭元年，周定王八年是穆公遨元年，周定王十九年是定公贓元年，周簡王十年是獻公衍元年，周靈王十四年是殤公秋元年，周景王二年是襄公惡元年，周景王十一年是靈公元元年，周敬王二十八年是出公輒元年，周敬王四十年是莊公崩憒元年，周敬王四十三年是侯起元年，周貞定王元年是悼公默元年，周貞定王十七年是敬公弗元年，週考王十年是昭公紏元年，周威烈王元年是襄公亹元年，周威烈王十二年是慎公頹元年，周烈王四年是聲公訓元年，周顯王八年是成侯速元年。衛國從侯爵降為附屬於三晉的諸侯，在周顯王三十
【English Translation】 English version Wei After the Duke of Zhou campaigned against Guan and Cai, he enfeoffed Kang Shu with half of the Yin people, establishing the state of Wei (present-day Weihui, Shanxi, the ancient Weizhou, belonging to the Jizhou region). The state of Wei passed through seven generations to Lord Qing, whose reign years are now untraceable. Lord Xi, the son of Lord Qing, ascended the throne, and from then on, the history of Wei became more reliably recorded. Starting from the year Dinghai, the second year of King Cheng, and ending in the year Renchen, the first year of the Second Emperor of Qin, there were a total of forty-one rulers, amounting to nine hundred and six years. During the reign of Lord Yi, the Di people invaded Wei, and Lord Yi fled. Lord Dai ascended the throne in Cao Yi, a place in the wilderness. Duke Huan of Qi drove out the Rong and Di peoples, built a city in Chuqiu, and enfeoffed it to Wei. Lord Wen of Wei moved the capital to Chuqiu. Therefore, the 'Wei Feng·Papaya' is a praise of Duke Huan of Qi. The first year of the Gonghe era of Zhou was the fourteenth year of Lord Xi, the sixteenth year of King Xuan of Zhou was the first year of Lord Wu He, the fourteenth year of King Ping of Zhou was the first year of Lord Zhuang Yang, the thirty-seventh year of King Ping of Zhou was the first year of Lord Huan Wan, the first year of King Huan of Zhou was the first year of Zhou Yu, the second year of King Huan of Zhou was the first year of Lord Xuan Jin, the twenty-first year of King Huan of Zhou was the first year of King Hui Shuo, the ninth year of King Zhuang of Zhou was the twelfth year of Lord Hui of Wei, the ninth year of King Hui of Zhou was the first year of Lord Yi Chi, the seventeenth year of King Hui of Zhou was the first year of Lord Dai Shen, the eighteenth year of King Hui of Zhou was the first year of Lord Wen Rui, the eighteenth year of King Xiang of Zhou was the first year of Lord Cheng Zheng, the eighth year of King Ding of Zhou was the first year of Lord Mu Ao, the nineteenth year of King Ding of Zhou was the first year of Lord Ding Zang, the tenth year of King Jian of Zhou was the first year of Lord Xian Yan, the fourteenth year of King Ling of Zhou was the first year of Lord Shang Qiu, the second year of King Jing of Zhou was the first year of Lord Xiang E, the eleventh year of King Jing of Zhou was the first year of Lord Ling Yuan, the twenty-eighth year of King Jing of Zhou was the first year of Lord Chu Zhe, the fortieth year of King Jing of Zhou was the first year of Lord Zhuang Kui, the forty-third year of King Jing of Zhou was the first year of Lord Hou Qi, the first year of King Zhen Ding of Zhou was the first year of Lord Dao Mo, the seventeenth year of King Zhen Ding of Zhou was the first year of Lord Jing Fu, the tenth year of King Kao of Zhou was the first year of Lord Zhao Jiu, the first year of King Weilie of Zhou was the first year of Lord Xiang Wei, the twelfth year of King Weilie of Zhou was the first year of Lord Shen Tui, the fourth year of King Lie of Zhou was the first year of Lord Sheng Xun, the eighth year of King Xian of Zhou was the first year of Lord Cheng Su. The state of Wei was demoted from a marquisate to a vassal state belonging to the Three Jins in the thirtieth year of King Xian of Zhou.
四年 平侯元年 顯王四十五年 自貶曰君嗣君元年 赧王三十三年 懷君元年 秦昭襄王五十五年 元君元年 秦始皇十八年 君角元年 秦二世元年滅 之廢角為庶人
楚
顓頊之後裔。世居蠻荊為君長。周初有鬻熊事文王。成王時封其孫熊繹于楚。姓羊氏(羊音靡)為楚子(今荊湖北道江陵路古荊州也。禹貢九州之一。後漢光武起兵綠林山。即此地是也)。熊繹九世至熊延年不可考。熊延子熊勇立。而後可紀。始成王至威烈主三十四年悼王立合七百十五年入戰國。赧王十六年秦伐楚劫懷王。十八年懷王亡歸。秦追及之。懷王薨于秦。赧王五十三年楚考烈王寇元年徙都壽春(今淮西安禮路)秦昭襄王五十四年。楚遷於鉅陽。楚自悼王元年至始皇二十四年得一百七十九年。周共和元年 熊勇 共和五年 熊嚴元年 宣王三年 熊霜元年 宣王元年 熊綢元年 宣王二十九年 熊鄂元年 宣王三十八年 若敖熊儀元年 平王八年 霄敖熊坎元年 平王十四年 蚡胃熊眴元年 平王三十一年武王 熊通始稱王元年 莊王八年 文王熊貲元年 惠王元年 堵敖熊艱元年 惠王六年 成王熊渾元年 襄王二十七年 穆王商臣元年 頃王六年 莊王侶元年 定王十七年 共王審元年 靈王十三年 康王昭元年
【現代漢語翻譯】 現代漢語譯本： 四年，平侯元年，相當於周顯王四十五年，自貶為君，稱嗣君元年。又相當於周赧王三十三年，懷君元年。也相當於秦昭襄王五十五年，元君元年。還相當於秦始皇十八年，君角元年。秦二世元年楚國滅亡，廢黜君角為庶人。
楚國
是顓頊的後裔。世代居住在蠻荊，擔任君長。周朝初期有鬻熊侍奉周文王。周成王時，封他的孫子熊繹于楚地。姓羊氏（羊音 mí），稱為楚子（即今天的湖北省江陵一帶，古代的荊州，屬於《禹貢》中記載的九州之一。後漢光武帝劉秀起兵于綠林山，就在這個地方）。熊繹九世至熊延年，事蹟已不可考。熊延的兒子熊勇繼位，此後事蹟才可記載。從楚成王到楚威烈王共三十四年，悼王繼位，合計七百一十五年進入戰國時期。周赧王十六年，秦國攻打楚國，劫持了楚懷王。周赧王十八年，楚懷王逃亡歸國，秦國追趕他，楚懷王死於秦國。周赧王五十三年，楚考烈王元年，遷都壽春（即今天的淮南西安豐一帶）。秦昭襄王五十四年，楚國遷都到鉅陽。楚國從悼王元年到秦始皇二十四年，共一百七十九年。 周共和元年，熊勇。 共和五年，熊嚴元年。 周宣王三年，熊霜元年。 周宣王元年，熊綢元年。 周宣王二十九年，熊鄂元年。 周宣王三十八年，若敖熊儀元年。 周平王八年，霄敖熊坎元年。 周平王十四年，蚡冒熊眴元年。 周平王三十一年，楚武王熊通開始稱王元年。 楚莊王八年，楚文王熊貲元年。 楚惠王元年，堵敖熊艱元年。 楚惠王六年，楚成王熊渾元年。 楚襄王二十七年，楚穆王熊商臣元年。 楚頃王六年，楚莊王侶元年。 周定王十七年，楚共王審元年。 周靈王十三年，楚康王昭元年。
【English Translation】 English version: Year 4, the first year of Lord Ping, equivalent to the 45th year of King Xian of Zhou. He demoted himself to a lord, calling it the first year of the succeeding lord. It was also equivalent to the 33rd year of King Nan of Zhou, the first year of Lord Huai. It was also equivalent to the 55th year of King Zhaoxiang of Qin, the first year of Lord Yuan. It was also equivalent to the 18th year of Qin Shi Huang, the first year of Lord Jiao. In the first year of Qin Er Shi, the state of Chu was destroyed, and Lord Jiao was deposed as a commoner.
The State of Chu
Descendants of Zhuanxu. They lived in Manjing for generations, serving as lords. In the early Zhou Dynasty, Yu Xiong served King Wen of Zhou. During the reign of King Cheng, his grandson Xiong Yi was enfeoffed in the land of Chu. The surname was Yang (羊, pronounced mí), and he was called the Lord of Chu (now the Jiangling area of Hubei Province, the ancient Jingzhou, one of the nine provinces recorded in the 'Tribute of Yu'). Liu Xiu, Emperor Guangwu of the Later Han Dynasty, raised troops in the Green Forest Mountains, which was in this area). From Xiong Yi to Xiong Yannian in the ninth generation, the events are untraceable. Xiong Yong, the son of Xiong Yan, succeeded to the throne, and only then can the events be recorded. From King Cheng of Chu to King Weilie of Chu for 34 years, King Dao succeeded to the throne, totaling 715 years entering the Warring States period. In the 16th year of King Nan of Zhou, the State of Qin attacked the State of Chu and kidnapped King Huai of Chu. In the 18th year of King Nan of Zhou, King Huai of Chu fled back to his country, and the State of Qin pursued him. King Huai of Chu died in the State of Qin. In the 53rd year of King Nan of Zhou, the first year of King Kaolie of Chu, the capital was moved to Shouchun (now the Xianfeng area of Huainan). In the 54th year of King Zhaoxiang of Qin, the State of Chu moved its capital to Juyang. From the first year of King Dao of Chu to the 24th year of Qin Shi Huang, there were a total of 179 years. Year 1 of the Gonghe Era of Zhou, Xiong Yong. Year 5 of the Gonghe Era, the first year of Xiong Yan. Year 3 of King Xuan of Zhou, the first year of Xiong Shuang. Year 1 of King Xuan of Zhou, the first year of Xiong Chou. Year 29 of King Xuan of Zhou, the first year of Xiong E. Year 38 of King Xuan of Zhou, the first year of Ruo Ao Xiong Yi. Year 8 of King Ping of Zhou, the first year of Xiao Ao Xiong Kan. Year 14 of King Ping of Zhou, the first year of Fen Mao Xiong Xuan. Year 31 of King Ping of Zhou, the first year that King Wu of Chu, Xiong Tong, began to call himself king. Year 8 of King Zhuang of Chu, the first year of King Wen of Chu, Xiong Zi. Year 1 of King Hui of Chu, the first year of Du Ao Xiong Jian. Year 6 of King Hui of Chu, the first year of King Cheng of Chu, Xiong Hun. Year 27 of King Xiang of Chu, the first year of King Mu of Chu, Xiong Shangchen. Year 6 of King Qing of Chu, the first year of King Zhuang of Chu, Lü. Year 17 of King Ding of Zhou, the first year of King Gong of Chu, Shen. Year 13 of King Ling of Zhou, the first year of King Kang of Chu, Zhao.
景王元年 郟敖豪元年 景王五年 靈王䖍元年 景王七年 平王疾棄元年 敬王五年 昭王珍元年 敬王三十一年 惠王章元年 考王十年 簡王中元年 威烈王十九年 聲王當元年 威烈王二十四年 悼王元年入戰國 安王二十二年 臧肅王元年 烈王七年 宣王元年 顯王三十年 威王元年 顯王四十一年 懷王元年 赧王十七年 襄王元年 赧王五十三年 考烈王寇元年 秦始皇十年 幽王元年 始皇二十年 王負芻元年 始皇二十四年 國滅
康王
釗。成王子。修文武之業。天下安寧刑措不用。在位二十六年。
昭王
瑕康王子。王道微闕。楚人不朝。王乃南征。國人以膠船乘王。至中流膠液。王及祭公皆溺死。在位五十一年。
釋迦牟尼佛按。明教大師正宗記曰。天地更始。閻浮洲方有王者興曰大人。大人者沒後。王因之繼作而不已。古今殆不可勝數。後世有王者曰大善生。大善生出懿師摩。懿師摩出憂羅陀。憂羅陀出瞿羅。瞿羅出尼浮羅。尼浮羅出師子頰。師子頰出凈飯王。然此七世皆王獨懿師摩。凈飯號為聖王。如來即出於凈飯聖王者也。始如來以往世。會然燈佛于蓮華大城。然燈授之記曰。汝后成佛如我。號曰釋迦牟尼。更劫無數逮迦葉佛世。乃以菩薩成道。
【現代漢語翻譯】 現代漢語譯本 景王元年 郟敖豪元年 景王五年 靈王䖍元年 景王七年 平王疾棄元年 敬王五年 昭王珍元年 敬王三十一年 惠王章元年 考王十年 簡王中元年 威烈王十九年 聲王當元年 威烈王二十四年 悼王元年入戰國 安王二十二年 臧肅王元年 烈王七年 宣王元年 顯王三十年 威王元年 顯王四十一年 懷王元年 赧王十七年 襄王元年 赧王五十三年 考烈王寇元年 秦始皇十年 幽王元年 始皇二十年 王負芻元年 始皇二十四年 國滅
康王
釗（人名）。成王之子。修習文治武功。天下安寧，刑罰可以不用。在位二十六年。
昭王
瑕（人名），康王之子。王道稍微衰落。楚國人不來朝拜。昭王於是向南征討。國人給他用膠粘的船隻載他。到了河中央，膠融化了，昭王和祭公都淹死了。在位五十一年。
釋迦牟尼佛按。明教大師正宗記說：天地重新開始，閻浮洲（Jambudvipa，佛教地理概念，指我們所居住的世界）才出現王者，稱為大人。大人死後，他的後代就繼承王位，沒有停止。從古到今，幾乎數不清。後世有王者稱為大善生。大善生生了懿師摩。懿師摩生了憂羅陀。憂羅陀生了瞿羅。瞿羅生了尼浮羅。尼浮羅生了師子頰。師子頰生了凈飯王。然而這七世都是國王，只有懿師摩和凈飯王被稱為聖王。如來（Tathagata，佛的稱號）就是從凈飯聖王那裡出生的。當初如來在往世，遇到燃燈佛（Dipankara Buddha）于蓮華大城。燃燈佛給他授記說：『你以後成佛會像我一樣，號為釋迦牟尼（Sakyamuni）。』經過無數劫，到了迦葉佛（Kasyapa Buddha）的時代，才以菩薩的身份成道。
【English Translation】 English version Year 1 of King Jing, Year 1 of Jiao Ao Hao Year 5 of King Jing, Year 1 of King Ling Qian Year 7 of King Jing, Year 1 of King Ping Jiqi Year 5 of King Jing, Year 1 of King Zhao Zhen Year 31 of King Jing, Year 1 of King Hui Zhang Year 10 of King Kao, Year 1 of King Jian Zhong Year 19 of King Weilie, Year 1 of King Sheng Dang Year 24 of King Weilie, Year 1 of King Dao, entering the Warring States period Year 22 of King An, Year 1 of King Zang Su Year 7 of King Lie, Year 1 of King Xuan Year 30 of King Xian, Year 1 of King Wei Year 41 of King Xian, Year 1 of King Huai Year 17 of King Nan, Year 1 of King Xiang Year 53 of King Nan, Year 1 of King Kao Lie Kou Year 10 of Qin Shi Huang, Year 1 of King You Year 20 of Shi Huang, Year 1 of King Wang Fuchu Year 24 of Shi Huang, the state was destroyed
King Kang
Zhao (personal name). Son of King Cheng. He cultivated the affairs of both civil and military administration. The world was peaceful, and there was no need for punishments. He reigned for twenty-six years.
King Zhao
Xia (personal name), son of King Kang. The way of the king slightly declined. The people of Chu did not come to court. King Zhao then launched a southern expedition. The people gave him boats glued together. When they reached the middle of the river, the glue melted, and King Zhao and Ji Gong both drowned. He reigned for fifty-one years.
Sakyamuni Buddha's annotation. The 'Zhengzong Ji' of Mingjiao Master says: When heaven and earth were newly beginning, the Jambudvipa (Jambudvipa, a Buddhist geographical concept, referring to the world we live in) then had a king arise, called 'Great Man'. After the 'Great Man' died, his descendants inherited the throne without ceasing. From ancient times to the present, they are almost countless. In later generations, there was a king called 'Great Good Birth'. 'Great Good Birth' gave birth to Yishi Mo. Yishi Mo gave birth to Youluo Tuo. Youluo Tuo gave birth to Quluo. Quluo gave birth to Nifuluo. Nifuluo gave birth to Shizijia. Shizijia gave birth to King Jingfan. However, these seven generations were all kings, only Yishi Mo and King Jingfan were called 'Holy Kings'. The Tathagata (Tathagata, an epithet of the Buddha) was born from King Jingfan. Initially, the Tathagata in a past life met Dipankara Buddha (Dipankara Buddha) in Lotus Great City. Dipankara Buddha prophesied to him, saying: 'You will become a Buddha like me in the future, named Sakyamuni (Sakyamuni).' After countless kalpas, in the era of Kasyapa Buddha (Kasyapa Buddha), he attained enlightenment as a Bodhisattva.
上生於睹史陀天。應其補處。號護明大士。及其應運適至。大士乃以迦毗羅國處閻浮提之中。白凈飯王真轉輪族。宜因之以生。即捐天壽。示乘白象從日中降神于其母摩耶夫人右脅而止。及其將生。摩耶乃往國苑無憂木下。其花方妍。夫人慾取之舉手。聖子乃自其右脅而誕。神龍澍水以澡之。地發金蓮以承之。聖子乃四方各蹈七步。以手上下指之曰。四維上下唯我最尊。王尋持之與謁天廟。天像起為之致禮還宮。大集賢者。為其名之號曰薩婆悉達。稍長命師傅。教以世書。未幾立為太子。為娶太子已大潔清。雖示同世娶。而非有凡意。以夙業緣乃指其妃之腹云。卻後六年。汝當生一男。一旦命駕欲游。雖更出四門。而皆有所遇。終以其老病死與沙門者感之。而出家之意愈篤。太子時年十九歲。二月八夜。乘馬出自北門。至檀特山。小息林間。遂釋衣冠。自以其所佩寶劍絕其鬚髮。誓曰。愿共一切斷此煩惱。凈居天化人以僧伽梨致太子。因得法服服之。進入其山嘉處彌樓寶山居。其阿藍伽藍習不用處定。三年復進郁頭藍處。習非非想定。三年進象頭山。雜外道輩為之苦行。日食麻麥。居六年。以無心意無受行。而外道亦化。聖人乃自思之曰。今此苦行非正解脫。吾當受食而後成佛。即沐浴于尼連河。受牧牛氏女所獻乳麋
。尋詣畢缽木下。天帝化人擷瑞草以席其坐。以二月七日之夕(周建子為正月丑為二月漢正復建寅丑為十二月)入正三昧。八日明星出時示廓然大悟。乃成等正覺。升金剛座。天帝師之請轉法輪。先是憍陳如五人侍從於山中。至此首與度之。故入鹿野苑談四諦法。然因是而得道果者亦億計。遂獨之摩竭提國。化優樓迦葉弟兄三人。時國主瓶沙王有竹林園。施佛為精舍。請如來館之。未幾王舍城舍利弗目犍連皆從受化。如來曰彼二來者當爲我上足弟子。於是度之。初大迦葉入山習禪。至是趣竹林精舍。如來起迎謂眾曰。吾滅后。而法被來世六萬歲者此人之力也。是時如來成道已六載矣。后迎之還國。以見父王。父王大喜。因詔其族。五百貴子從之出家。及其還宮也。其子羅睺羅禮之。持聖人之衣而告眾曰。此正如來也。用是為母釋其群疑。其後以化期將近。乃命摩訶迦葉曰。吾以清凈法眼涅槃妙心實相無相微妙正法今付于汝。汝當護持。並敕阿難。副貳傳化無令斷絕。而說偈曰。法本法無法。無法法亦法。今付無法時。法法何曾法。偈已復謂大迦葉曰。吾將金縷僧伽梨衣亦付于汝。汝其轉授補處慈氏佛。俟其出世。宜謹守之。大迦葉敬奉佛敕。世尊一旦往拘尸那城娑羅雙木之間。欲般涅槃。會純陀長者懇獻供養。如來因
【現代漢語翻譯】 現代漢語譯本： 佛陀繼續前往畢缽羅樹下（畢缽羅樹：一種樹名）。天帝化作人形，採摘吉祥的草來鋪設座位。在二月七日的夜晚（周朝以建子月為正月，丑月為二月，漢朝改正後又以建寅月為正月，丑月為十二月），佛陀進入正定三昧。八日早晨，當啟明星出現時，佛陀豁然開悟，證得無上正等正覺。於是升上金剛座。天帝釋提桓因懇請佛陀轉法輪。此前，憍陳如等五人在山中侍奉佛陀，此時佛陀首先度化了他們。因此在鹿野苑宣講四諦之法。由此而證得道果的人也數以億計。隨後，佛陀獨自前往摩揭陀國，度化了優樓頻螺迦葉三兄弟。當時，國王瓶沙王擁有一座竹林園，將其佈施給佛陀作為精舍，邀請如來居住。不久，王舍城的舍利弗（舍利弗：佛陀十大弟子之一，以智慧著稱）和目犍連（目犍連：佛陀十大弟子之一，以神通著稱）都跟隨佛陀受教。如來說：『這兩個人將來會成為我的上首弟子。』於是度化了他們。起初，大迦葉（大迦葉：佛陀十大弟子之一，以頭陀行著稱）入山修習禪定，此時來到竹林精舍。如來起身迎接，對眾人說：『我滅度后，佛法能在未來世流傳六萬年，都是此人的力量。』這時，如來成道已經六年了。後來，佛陀被迎回國都，去見父王。父王非常高興，於是詔令他的族人，五百位貴族子弟跟隨佛陀出家。當佛陀回到宮中時，他的兒子羅睺羅（羅睺羅：佛陀的兒子）向他行禮，拿著聖人的衣服告訴眾人說：『這才是真正的如來。』用這種方式為母親消除了疑慮。此後，因為教化的期限將近，於是命令摩訶迦葉（摩訶迦葉：即大迦葉）：『我將清凈法眼、涅槃妙心、實相無相的微妙正法，現在交付給你。你應當護持，並告誡阿難（阿難：佛陀十大弟子之一，以多聞第一著稱），輔助你傳揚教化，不要使其斷絕。』並且說了偈語：『法本是無法，無法也是法。現在交付無法之時，法法又何曾是法？』說完偈語后，又對大迦葉說：『我將金縷僧伽梨衣也交付給你，你將其轉交給補處慈氏佛（慈氏佛：即彌勒菩薩，未來佛），等待他出世。應當謹慎守護它。』大迦葉恭敬地接受了佛陀的敕令。世尊有一天前往拘尸那迦城娑羅雙樹之間，想要進入涅槃。恰逢純陀長者懇切地獻上供養，如來因此……
【English Translation】 English version: The Buddha then proceeded to the Pippala tree (Pippala tree: a type of tree). The Heavenly Emperor transformed himself into a human, plucked auspicious grass to make a seat. On the evening of the seventh day of the second month (The Zhou dynasty took the Jianzi month as the first month, the Chou month as the second month. The Han dynasty corrected it and took the Jianyin month as the first month, the Chou month as the twelfth month), he entered the Samadhi of Correct Concentration. On the eighth day, when the morning star appeared, he demonstrated a complete and profound enlightenment, thus attaining Anuttara-Samyak-Sambodhi. He then ascended the Vajra seat. The Heavenly Emperor Shakradevanam requested him to turn the Dharma wheel. Prior to this, the five ascetics led by Ajnatakaundinya were attending to him in the mountains. At this time, the Buddha first liberated them. Therefore, in the Deer Park, he preached the Four Noble Truths. As a result, countless beings attained the fruit of the Path. Subsequently, the Buddha went alone to Magadha, where he converted the three Kashyapa brothers of Uruvilva. At that time, King Bimbisara possessed a Bamboo Grove Garden, which he donated to the Buddha as a monastery, inviting the Tathagata to reside there. Before long, Shariputra (Shariputra: One of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (Maudgalyayana: One of the Buddha's ten great disciples, known for his supernatural powers) of Rajagriha both followed the Buddha's teachings. The Tathagata said, 'These two will become my foremost disciples.' Thus, he liberated them. Initially, Mahakashyapa (Mahakashyapa: One of the Buddha's ten great disciples, known for his ascetic practices) entered the mountains to practice meditation. At this time, he came to the Bamboo Grove Monastery. The Tathagata rose to greet him and said to the assembly, 'After my Parinirvana, the Dharma will be propagated in future generations for sixty thousand years, thanks to the efforts of this person.' At this time, the Tathagata had already been enlightened for six years. Later, the Buddha was welcomed back to the kingdom to see his father, the king. The king was overjoyed and ordered his clan, five hundred noble sons, to follow the Buddha into homelessness. When the Buddha returned to the palace, his son Rahula (Rahula: The Buddha's son) paid homage to him, holding the robe of a sage and telling the assembly, 'This is the true Tathagata.' In this way, he dispelled his mother's doubts. Thereafter, as the time for his transformation drew near, he instructed Mahakashyapa, 'I now entrust to you the Pure Dharma Eye, the Wondrous Mind of Nirvana, the True Aspect of No-Aspect, the Subtle and Wonderful Right Dharma. You should protect and uphold it, and instruct Ananda (Ananda: One of the Buddha's ten great disciples, known as the foremost in hearing), to assist you in propagating the teachings, so that they may not be cut off.' And he spoke the verse: 'Dharma is fundamentally no-dharma, no-dharma is also dharma. Now, at the time of entrusting no-dharma, how could dharma ever be dharma?' After reciting the verse, he further said to Mahakashyapa, 'I also entrust to you the golden-threaded Sanghati robe, which you should pass on to Maitreya Buddha (Maitreya Buddha: The future Buddha), the successor in waiting, when he appears in the world. You should carefully guard it.' Mahakashyapa respectfully received the Buddha's instructions. One day, the World Honored One went to the Sala Grove in Kushinagar, intending to enter Parinirvana. It happened that the elder Cunda earnestly offered alms, and the Tathagata therefore...
之復大說法。度須跋陀羅。右脅而臥。泊然大寂。內之金棺。待大迦葉至。而後三昧火燔然。自焚燼已而舍利光燭天地。天人神龍分而塔之(正宗記)。又曰。稽夫如來之生也。當此周昭王九年甲寅之四月八日。其出家也當昭王之二十七年壬申之二月八日。其成道也當昭王三十三年之戊寅。其滅度也當穆王三十六年壬申之二月十五日。化已凡一千一十七年。以漢孝明帝永平十年丁卯之歲而教被華夏。嗚呼如來示同世壽凡七十九歲。以正法持世方四十九年化度有情。其不可勝數。若如來之生與滅及其出家成道。或當週昭王穆王之年。然自周武王至厲王皆無年數。及宣王方有之。舊譜乃曰。昭王九年二十七年三十三年。穆王之三十六年。或者頗不以為然。吾嘗辯之。故考太史公三代世表。視其序曰。余讀諜記。黃帝以來皆有年數。稽其歷譜諜。終始五德之傳。古文咸不同乖異。夫子之弗論次其年月豈虛哉。以此驗三代已前非實無年數。蓋太史公用孔子為尚書之志。故不書其年。乃作世表嵩又評曰。其付法于大迦葉者。其於何時必何以明之。曰涅槃會之初。如來告諸比丘曰汝等不應作如是語。我今所有無上正法。悉已付囑摩訶迦葉。是迦葉者當爲汝等作大依止。此其明矣(涅槃經第二卷)。正宗記又評曰。寶林傳燈二書。皆
【現代漢語翻譯】 現代漢語譯本 之後，佛陀廣為說法，度化了須跋陀羅（Subhadda，佛陀最後一位弟子）。佛陀向右側臥倒，進入了寂靜的涅槃。他的遺體被放入金棺之中，等待大迦葉（Mahakasyapa，佛陀的大弟子）到來。之後，三昧之火熊熊燃燒，佛陀的遺體自焚殆盡，舍利的光芒照亮了天地。天人神龍將舍利分走，並建塔供奉。（《正宗記》） 又說，考證如來的誕生，應在周昭王九年甲寅四月八日；出家應在昭王二十七年壬申二月八日；成道應在昭王三十三年戊寅；滅度應在周穆王三十六年壬申二月十五日。教化世間共一千一十七年。在漢孝明帝永平十年丁卯年，佛法傳入華夏。嗚呼，如來示現世壽七十九歲，以正法住世四十九年，教化度脫的眾生不可勝數。至於如來的誕生、滅度，以及出家成道的時間，或者在周昭王、周穆王的年代，然而從周武王到周厲王都沒有確切的年數記載，只有周宣王之後才有。舊譜記載說是昭王九年、二十七年、三十三年，穆王三十六年，有些人頗不以為然。我曾經對此進行辯證。所以考證太史公的《三代世表》，看他的序言說：『我閱讀史書，黃帝以來都有年數記載。考證曆法譜牒，五德始終的傳承，古文記載各不相同，存在差異。孔子不加論述，不排列其年月，難道是虛假的嗎？』以此來驗證，三代以前並非真的沒有年數記載，大概是太史公採用了孔子編纂《尚書》的意旨，所以沒有記載年數，而是作了世系表。 嵩又評論說：『佛陀將正法咐囑給大迦葉，這件事發生在何時？又該如何證明呢？』回答說：『在涅槃法會上，如來告訴眾比丘說：你們不應該這樣說，我現在所有的無上正法，都已經全部咐囑給摩訶迦葉了。這位迦葉，應當作為你們的大依止。』這不是很明白了嗎？（《涅槃經》第二卷）《正宗記》又評論說：《寶林傳》、《傳燈錄》兩書，都...
【English Translation】 English version Then, the Buddha extensively preached the Dharma, and liberated Subhadda (the last disciple of the Buddha). The Buddha lay down on his right side, entering into the great silence of Nirvana. His body was placed in a golden coffin, awaiting the arrival of Mahakasyapa (the Buddha's chief disciple). Afterwards, the fire of Samadhi blazed, and the Buddha's body self-cremated, the light of the relics illuminating heaven and earth. Devas, humans, and dragons divided the relics and built stupas to enshrine them. (Zhengzong Ji) It is also said that the birth of the Tathagata should be in the ninth year of King Zhao of Zhou, the year Jia-yin, on the eighth day of the fourth month; his renunciation should be in the twenty-seventh year of King Zhao, the year Ren-shen, on the eighth day of the second month; his enlightenment should be in the thirty-third year of King Zhao, the year Wu-yin; his Nirvana should be in the thirty-sixth year of King Mu of Zhou, the year Ren-shen, on the fifteenth day of the second month. His teaching lasted for a total of one thousand and seventeen years. In the tenth year of Emperor Ming of Han, the year Ding-mao, Buddhism was introduced to China. Alas, the Tathagata manifested a lifespan of seventy-nine years, upholding the Dharma for forty-nine years, and the sentient beings he taught and liberated were countless. As for the birth, Nirvana, renunciation, and enlightenment of the Tathagata, they were either in the years of King Zhao of Zhou or King Mu of Zhou. However, from King Wu of Zhou to King Li of Zhou, there are no exact years recorded, only after King Xuan of Zhou. The old records say that it was the ninth, twenty-seventh, and thirty-third years of King Zhao, and the thirty-sixth year of King Mu, which some people do not quite agree with. I have debated this before. Therefore, I examined the 'Genealogical Tables of the Three Dynasties' by Sima Qian, looking at his preface which says: 'I have read historical records, and there have been years recorded since the Yellow Emperor. Examining the calendars and genealogies, the transmission of the Five Virtues from beginning to end, the ancient texts are different and inconsistent. Confucius did not discuss them, nor did he arrange their years, could it be false?' Using this to verify, the years before the Three Dynasties were not really without records, probably because Sima Qian adopted Confucius's intention in compiling the 'Book of Documents', so he did not record the years, but instead made genealogical tables. Song also commented: 'When did the Buddha entrust the Dharma to Mahakasyapa? And how can this be proven?' The answer is: 'At the Nirvana assembly, the Tathagata told the Bhikkhus: You should not say such things, all the unsurpassed Dharma that I now have has been fully entrusted to Mahakasyapa. This Kasyapa should be your great reliance.' Is this not clear? (Nirvana Sutra, Volume 2) Zhengzong Ji also commented: Both the Baolin Zhuan and the Chuan Deng Lu...
書天竺諸祖入滅之時。以合華夏周秦之歲甲。然周自宣王已前未始有年。又支竺相遠數萬餘裡。其人化滅。或有更千餘歲。其事渺茫隔越吾恐以重譯比校。未易得其實。輒略其年數甲子。且從而存其帝代耳。唯釋迦文佛菩提達磨至於中國六世之祖。其入滅年甲稍可推校。乃備書也(出明教大師正宗記)傳法正宗記者宋杭州佛日禪師契嵩之所作也。師廣西道藤州鐔津李氏子。母鐘氏。七歲出家事東山沙門。十三得度。十九遊方下沅湘涉衡岳。謁神鼎諲禪師。諲與語奇之。然無所契悟。游袁筠間。受記莂于洞山聰公。遍參知識。夜則頂戴觀音像誦其號。必滿十萬乃寢。世間經書章句不學。而能作原教十餘萬言。明儒釋之道一貫。以抗宗韓排佛之說后居杭州靈隱永安蘭若。著禪門定祖圖。傳法正宗記。輔教編上仁宗皇帝萬言書。經開封府繳進。嘉祐七年三月十七日。賜付傳法院編次入藏下詔褒寵賜號明教大師。宰相韓琦大參。歐陽修延見而尊禮之。歐曰。不意僧中有此郎既東還棲永安。神宗熙寧五年六月四日晨興寫偈曰。后夜月初明吾今喜獨行不學大梅老。貪隨鼯鼠聲。至中夜而化。阇維不壞者五。曰頂曰耳曰舌曰童真曰念數珠。其頂骨出舍利。紅白晶潔。是月八日。道俗合諸不壞者。葬于故居永安蘭若之左。壽六十六歲。
【現代漢語翻譯】 書上記載，天竺（India，古印度）諸位祖師入滅之時，都以符合華夏周朝和秦朝的紀年方式來記錄。然而，周朝自周宣王之前並沒有確切的紀年，而且印度與中國相隔數萬餘裡，那些祖師圓寂的時間，有的甚至相隔一千多年。這些事情渺茫難辨，我擔心即使經過多次翻譯和比較，也難以得到真實情況。因此，我略去了他們的年數和甲子紀年，只保留了他們所在的帝王時代。只有釋迦文佛（Sakyamuni Buddha，佛教創始人）、菩提達磨（Bodhidharma，禪宗初祖）以及到達中國后的六位祖師，他們的入滅年份還大致可以推算，所以詳細地記錄了下來。（出自明教大師契嵩的《傳法正宗記》） 《傳法正宗記》是宋朝杭州佛日禪寺的契嵩禪師所作。契嵩禪師是廣西道藤州鐔津李氏之子，母親姓鐘。他七歲出家，侍奉東山沙門。十三歲正式剃度為僧。十九歲遊歷四方，南下沅湘，涉足衡岳，拜謁神鼎諲禪師。諲禪師與他交談後覺得他很奇特，但契嵩禪師並沒有因此而開悟。後來他遊歷袁筠一帶，在洞山聰公處得到印可。他廣泛參訪各處知識，晚上則頂戴觀音像，誦唸觀音菩薩名號，必定滿十萬聲才休息。世間的經書章句他都不學習，卻能寫出十餘萬字的《原教》，闡明儒釋之道的一致性，以此來反駁宗韓排佛的言論。之後他居住在杭州靈隱永安蘭若，著有《禪門定祖圖》、《傳法正宗記》以及《輔教編》和獻給仁宗皇帝的萬言書。這些著作經開封府呈進朝廷，嘉祐七年三月十七日，皇帝下旨將他的著作交付傳法院編次入藏，並下詔褒獎，賜號為明教大師。宰相韓琦和大參歐陽修都曾接見他並對他非常尊敬。歐陽修說：『沒想到僧人中有這樣的人才！』契嵩禪師東歸后，居住在永安蘭若。神宗熙寧五年六月四日早晨，他起床后寫下偈語：『后夜月初明，吾今喜獨行，不學大梅老，貪隨鼯鼠聲。』當天半夜圓寂。荼毗（cremation，火葬）後有五處不壞：頭頂、雙耳、舌頭、童真（指未破身的僧人）、念珠。頭頂骨上生出舍利（sarira，佛教聖物），顏色紅白晶瑩。當月八日，僧俗大眾將這些不壞之物安葬在原來的住所永安蘭若的左側。享年六十六歲。
【English Translation】 The records state that when the patriarchs of India (India, ancient India) entered Nirvana (death), they were all recorded in accordance with the Chinese Zhou and Qin dynasties' calendar system. However, the Zhou dynasty before King Xuan of Zhou did not have a definite chronology, and India and China are separated by tens of thousands of miles. Some of those patriarchs passed away more than a thousand years apart. These matters are vague and difficult to discern, and I am worried that even after multiple translations and comparisons, it will be difficult to obtain the true situation. Therefore, I have omitted their years and the Jiazi (sexagenary cycle) chronology, and only retained the era of the emperors they lived in. Only Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism), Bodhidharma (Bodhidharma, the first patriarch of Zen Buddhism), and the six patriarchs who arrived in China, their years of Nirvana can still be roughly estimated, so they are recorded in detail. (From the 'Chronicle of the Orthodox Transmission of the Dharma' by Master Mingjiao Qisong) 'Chronicle of the Orthodox Transmission of the Dharma' was written by Chan Master Qisong of the Buddhist Sun Temple in Hangzhou, Song Dynasty. Chan Master Qisong was the son of the Li family of Xianjin, Tengzhou, Guangxi Province, and his mother's surname was Zhong. He became a monk at the age of seven, serving the Shramana (monk) of Dongshan. He was formally ordained as a monk at the age of thirteen. At the age of nineteen, he traveled around, went south to Yuanxiang, set foot on Hengyue, and visited Chan Master Shen Dingyin. Chan Master Yin found him very peculiar after talking with him, but Chan Master Qisong did not attain enlightenment because of this. Later, he traveled around Yuanyun and was approved by Master Cong of Dongshan. He widely visited various knowledgable people, and at night he wore the Avalokitesvara (Guanyin) statue on his head and chanted the name of Avalokitesvara Bodhisattva, and would not rest until he had chanted it 100,000 times. He did not study the chapters and sentences of worldly scriptures, but he was able to write more than 100,000 words of 'On the Origin of the Teachings', clarifying the consistency of Confucianism and Buddhism, in order to refute the anti-Buddhist remarks of Zong Han. Later, he lived in Yong'an Lanruo (monastery) in Lingyin, Hangzhou, and wrote 'Diagram of Establishing the Ancestors of the Zen School', 'Chronicle of the Orthodox Transmission of the Dharma', and 'Assisting the Teachings' and a ten-thousand-word letter to Emperor Renzong. These works were presented to the court through Kaifeng Prefecture. On March 17th of the seventh year of Jiayou, the emperor issued an edict to hand over his works to the Chuanfa Yuan (Translation Institute) for compilation and inclusion in the Tripitaka (Buddhist canon), and issued an edict to commend him, bestowing the title of Master Mingjiao. Prime Minister Han Qi and Grand Councilor Ouyang Xiu both met him and respected him very much. Ouyang Xiu said: 'I didn't expect there to be such a talented person among the monks!' After Chan Master Qisong returned east, he lived in Yong'an Lanruo. On the morning of June 4th of the fifth year of Xining in the Shenzong era, he got up and wrote a verse: 'The moon will be bright in the night, I am happy to walk alone now, I don't learn from the old Damei, greedy to follow the sound of flying squirrels.' He passed away at midnight that day. After cremation (cremation), there were five indestructible things: the top of the head, the ears, the tongue, the innocence (referring to a monk who has not broken his vows), and the rosary. Sarira (Buddhist relics) were produced on the top of the skull, with red and white crystal colors. On the eighth day of that month, monks and laypeople buried these indestructible objects on the left side of his original residence, Yong'an Lanruo. He lived to be sixty-six years old.
僧臘五十三。詳見尚書屯田員外郎陳舜俞撰師行業紀。師字仲靈。號潛子。法嗣洞山聰禪師。聰嗣文殊真。真嗣德山密。密嗣雲門偃禪師(五燈會元)。釋迦牟尼如來賢劫第四佛也。
五比丘者。憍陳如。頞鞞。跋提。十力迦葉。摩男。俱利。頌曰。頞鞞跋提並俱利。此三屬在父之親。陳如十力母之親。初轉法輪先度此。
迦葉弟兄三人者。優樓頻羅迦葉。伽耶迦葉。那提迦葉也。非大迦葉。兼其徒侶一千人。又度王舍城舍利弗目犍連。兼其徒侶各一百人。那舍長者子等五十人。是眾隨佛行住故。經前列眾稱千二百五十人俱是也。經存大數。故略五人。
世尊拈華。迦葉微笑。出大梵王問佛決疑經云。佛在靈鷲山中。大梵天王以金色波羅華持以獻佛。世尊拈華示眾。人天百萬悉皆罔措。獨有迦葉破顏微笑。世尊曰。吾有正法眼藏涅槃妙心。分付迦葉。詳見宋神宗熙寧十年丞相王荊國公說。
結集法藏見一祖迦葉下。
四諦法者苦集滅道也。一苦諦。別則二十五有。總則六道生死。二集諦。即見思惑。又云見修。又云四住。又云染污無知。又云取相惑。又云枝末無明。又云通惑。又云界內惑。名雖不同但見思耳。三滅諦。滅前苦集顯遍真理。因滅會真滅非真諦。四道諦。略則戒定慧。廣
則三十七道品。道品者四念處四正勤四如意足五根五力七覺支八正道。然四諦之中分世出世。前二諦為世間因果。苦果集因。后二諦為出世間因果。滅果道因。且何故世出世前果后因。蓋聲聞根鈍。知苦斷集慕果修因。是故然也。
穆王
滿。昭王子。在位五十五年。壽終一百五歲。徐夷作亂。率九夷以伐宗周。西至河上。穆王畏其逼。分命東方諸侯。徐子王之。徐子嬴姓。地方五百里行仁義得朱弓矢自以為得天瑞。乃稱偃王陸地而朝者三十六國。王正西巡狩樂而忘返聞徐子僭號。乃命造父為御而歸以救偃王之亂。命楚伐徐。徐子北走彭城(今徐州青兗域)百姓隨之者以萬數。穆王乃以趙城封造父。其族由此為趙氏。
共王
繄扈。穆王子。在位十年。
懿王
艱。共王子。徙都槐里。史記載王有詩。今無之。蓋逸詩也。在位二十五年 槐里。今陜西安西路興平縣雍域。老子聃所葬之地。
詩 齊太公五世哀公荒淫。懿王使烹焉。齊之變風始作五篇。雞鳴還著東方之日東方未明。
孝王
辟方。懿王弟。時有詩。今無之。蓋逸詩也。王在位十五年。
西天一祖摩訶迦葉尊者摩竭陀國人也。姓婆羅門。其父號飲澤。母號香志。生而其體金色。初名迦葉波
【現代漢語翻譯】 現代漢語譯本 關於三十七道品（Saptatrimsat Bodhipaksika Dharma）。道品指的是四念處（Cattaro Satipatthana）、四正勤（Cattaro Sammappadhana）、四如意足（Cattaro Iddhipada）、五根（Panca Indriyani）、五力（Panca Balani）、七覺支（Satta Bojjhanga）、八正道（Ariya Atthangika Magga）。然而，在四諦（Cattari Ariya Saccani）之中，可以分為世間和出世間。前二諦是世間的因果，苦果和集因。后二諦是出世間的因果，滅果和道因。那麼，為什麼世間和出世間要前果后因呢？這是因為聲聞（Savaka）根器遲鈍，先知苦、斷集，然後仰慕滅果、修習道因，所以是這樣的。
穆王（Mu Wang） 滿（Man），是昭王（Zhao Wang）的兒子。在位五十五年，享年一百零五歲。徐夷（Xu Yi）作亂，率領九夷（Jiu Yi）攻打宗周（Zong Zhou）。向西到達黃河邊。穆王害怕他們逼近，分派命令給東方諸侯。徐子的姓是嬴（Ying），領地五百里，施行仁義，得到朱弓矢，自認為得到了天瑞，於是自稱偃王（Yan Wang），陸地上來朝拜的國家有三十六個。穆王正在西方巡狩，樂而忘返，聽到徐子僭越稱號，於是命令造父（Zao Fu）駕車返回，以解救偃王的叛亂。命令楚國攻打徐國。徐子向北逃往彭城（Pengcheng，今徐州青兗域），百姓跟隨他的人數以萬計。穆王於是將趙城（Zhao Cheng）封給造父，他的族人由此成為趙氏（Zhao Shi）。
共王（Gong Wang） 繄扈（Yi Hu），是穆王的兒子。在位十年。
懿王（Yi Wang） 艱（Jian），是共王的兒子。遷都到槐里（Huai Li）。史書上記載懿王有詩，現在已經沒有了，大概是遺失的詩篇。在位二十五年。槐里，就是現在的陜西西安西路興平縣雍域。是老子聃（Laozi Dan）埋葬的地方。
詩 《齊太公五世哀公荒淫》：懿王派人把他烹殺了。齊國的變風開始創作了五篇。《雞鳴》還寫著東方之日東方未明。
孝王（Xiao Wang） 辟方（Bi Fang），是懿王的弟弟。當時有詩，現在已經沒有了，大概是遺失的詩篇。孝王在位十五年。
西天一祖摩訶迦葉尊者（Mahakasyapa），是摩竭陀國（Magadha）人。姓婆羅門（Brahman），他的父親名叫飲澤（Yin Ze），母親名叫香志（Xiang Zhi）。出生時身體是金色的，最初名叫迦葉波（Kasyapa）。
【English Translation】 English version Then there are the thirty-seven factors of enlightenment (Saptatrimsat Bodhipaksika Dharma). These factors are the four foundations of mindfulness (Cattaro Satipatthana), the four right exertions (Cattaro Sammappadhana), the four bases of psychic power (Cattaro Iddhipada), the five roots (Panca Indriyani), the five powers (Panca Balani), the seven factors of enlightenment (Satta Bojjhanga), and the Noble Eightfold Path (Ariya Atthangika Magga). However, within the Four Noble Truths (Cattari Ariya Saccani), there is a division between the mundane and the supramundane. The first two truths are the mundane cause and effect: the suffering result and the cause of suffering. The latter two truths are the supramundane cause and effect: the cessation result and the path cause. Why is it that in the mundane and supramundane, the result comes before the cause? This is because the Sravakas (Savaka) have dull faculties; they first know suffering and cut off its cause, then they admire the result of cessation and cultivate the path cause, and that is why it is so.
King Mu (Mu Wang) Man, the son of King Zhao (Zhao Wang). He reigned for fifty-five years and lived to be one hundred and five years old. The Xu Yi (Xu Yi) barbarians rebelled, leading the nine Yi (Jiu Yi) to attack Zong Zhou (Zong Zhou). They reached the Yellow River in the west. King Mu, fearing their approach, sent orders to the eastern lords. The Xu leader's surname was Ying, and his territory was five hundred li. He practiced benevolence and righteousness and obtained a red bow and arrows, considering himself to have received a heavenly omen. Therefore, he proclaimed himself King Yan (Yan Wang), and thirty-six countries came to his court by land. King Mu was on a western tour, enjoying himself and forgetting to return. Upon hearing of the Xu leader's usurpation of the title, he ordered Zao Fu (Zao Fu) to drive his chariot back to rescue him from the rebellion of King Yan. He ordered the state of Chu to attack Xu. The Xu leader fled north to Pengcheng (Pengcheng, present-day Xuzhou Qing Yan region), and tens of thousands of people followed him. King Mu then enfeoffed Zao Fu with Zhao City (Zhao Cheng), and his clan became the Zhao family (Zhao Shi) from then on.
King Gong (Gong Wang) Yi Hu, the son of King Mu. He reigned for ten years.
King Yi (Yi Wang) Jian, the son of King Gong. He moved the capital to Huai Li (Huai Li). Historical records state that King Yi had poems, but they are now lost, probably lost poems. He reigned for twenty-five years. Huai Li is now Xingping County Yong region, Xi'an West Road, Shaanxi. It is the place where Laozi Dan (Laozi Dan) was buried.
Poem 'The Fifth Generation of Duke Ai of Qi, Grand Duke of Qi, was dissolute': King Yi sent someone to boil him alive. The changing customs of Qi began to create five chapters. 'Cockcrow' also writes about the sun in the east, the east is not yet bright.
King Xiao (Xiao Wang) Bi Fang, the younger brother of King Yi. There were poems at that time, but they are now lost, probably lost poems. King Xiao reigned for fifteen years.
The First Ancestor of the Western Heaven, Venerable Mahakasyapa (Mahakasyapa), was from the country of Magadha (Magadha). His surname was Brahman (Brahman), his father was named Yin Ze, and his mother was named Xiang Zhi. He was born with a golden body and was initially named Kasyapa.
。此曰飲光。蓋取其體之金色光明照耀飲諸光明也。懇父母求出家。為沙門入山。以杜多行自修。會空中有告者曰。佛已出世。請往師之。尊者趨於竹林精舍。特申恭敬。如來乃分座命之坐。時大眾皆驚。謂其何以與此。如來為眾廣說其夙緣。以斷群疑。尋為之說法。而尊者即座成道。然其積修勝德。而智慧高遠故。如來嘗曰。我今所有大慈大悲四禪三昧無量功德以自莊嚴。而迦葉比丘亦復如是。一朝乃以正法付之。囑其相傳無令斷絕。復授金縷袈裟命之轉付彌勒。及如來大般涅槃。而尊者方在耆阇崛山。是時地震。光明照耀。即以天眼知之。乃謂眾曰。佛涅槃矣。嗟乎正法眼滅。世間空虛。與其徒即趨拘尸那城。既至雙木之間。而如來既化內于金棺。尊者大慟。遂感如來足出於棺。以慰其哀慕。尋致栴檀白㲲以資其阇維。既經七日。迦葉告五百阿羅漢。令詣十方集諸羅漢王舍城雙樹間。至中夏安居。於十五日結集三藏。阇王日給千人飯食。滿足一夏。爾時迦葉告諸比丘。佛已茶毗。金剛舍利宜與人天為其福田。吾等比丘當務結集以惠來世為其大明。即以神通自升須彌之頂。而說偈曰。如來弟子且莫涅槃。得神通者當赴結集。遂擊金鐘。其偈因鐘聲而普聞。故應真羅漢皆會於畢缽羅巖。唯阿難以漏未盡不得即預。宿戶
外。終夕思之及曉乃得正證。遂扣戶以告迦葉。迦葉曰。若然汝可以神通自戶鑰中入。阿難如其言而至。是時僉議。三藏者宜何為先。迦葉曰。宜先修多羅。因謂諸聖曰。此阿難比丘多聞總持有大智慧。常隨如來。梵行清凈。所聞佛法如水傳器。無有遺余。佛所讚歎。聰敏第一。宜可請彼集修多羅藏。大眾默然。迦葉告阿難曰。汝今宜宣法眼。阿難聞語信受。觀察眾心而宣偈言。比丘諸眷屬離佛不莊嚴。猶如虛空中眾星之無月。說是偈已禮眾僧足。升法座而宣是言。如是我聞一時佛在某處說某經。乃至人天等作禮奉行。時迦葉問諸比丘。阿難所言不錯謬乎。皆曰不異世尊所說。次命優婆離以集毗尼藏。覆命阿難集阿毗曇達磨藏。他部命迦旃延已。而迦葉尊者即入愿智三昧觀其所集。果無謬者。然尊者處世方四十五年。終以結集既畢。而說法度人亦無量矣。念自衰老。宜入定於雞足山以待彌勒。故命阿難曰。昔如來將般涅槃預以正法眼付囑於我。我將隱矣。此復付汝。汝善傳持無使斷絕。乃說偈曰。法法本來法。無法無非法。何於一法中。有法有不法。阿難作禮奉命。尊者入定於山。當此周孝王之世也(正宗記)。
夷王
燮。孝王子。覲禮不明。王下堂而見諸侯。荒服不朝。命虢公帥六師伐太原之戎。至
【現代漢語翻譯】 現代漢語譯本： 此外，他整夜思考，直到黎明才獲得真正的證悟。於是他敲門告訴迦葉（Mahākāśyapa，佛教中的一位重要弟子）。迦葉說：『如果真是這樣，你可以用神通從門鎖眼中進入。』阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）按照他的話做了。當時大家商議，三藏（Tripiṭaka，佛教經典的總稱，包括經藏、律藏和論藏）應該先整理哪一個。迦葉說：『應該先整理修多羅（Sūtra，經藏）。』於是對各位聖賢說：『這位阿難比丘博聞強記，總持一切，具有大智慧，常隨佛陀，行為清凈。他所聽聞的佛法，就像水從一個容器倒入另一個容器，沒有遺漏。佛陀讚歎他聰敏第一。應該請他來結集修多羅藏。』大眾默然同意。迦葉告訴阿難說：『你現在應該宣揚法眼（Dharma Eye，指對佛法的正確理解和洞察力）。』阿難聽了這話，深信不疑，觀察眾人的心意，宣說偈語：『比丘和諸位眷屬，離開佛陀就沒有莊嚴，就像虛空中眾星沒有月亮一樣。』說完偈語，他禮拜眾僧的腳，登上法座，宣說：『如是我聞，一時佛在某處說某經，乃至人天等都作禮奉行。』當時迦葉問各位比丘：『阿難所說沒有錯謬嗎？』大家都說：『和世尊所說的一樣。』接著命令優婆離（Upāli，佛陀的十大弟子之一，持戒第一）結集毗尼藏（Vinaya-piṭaka，律藏）。又命令阿難結集阿毗曇達磨藏（Abhidhamma-piṭaka，論藏）。其他部派命令迦旃延（Kātyāyana，佛陀的十大弟子之一，論議第一）完成。迦葉尊者隨即進入愿智三昧（Praṇidhijñāna-samādhi，一種禪定狀態），觀察他們所結集的，確實沒有錯誤。然而尊者在世四十五年，最終結集完畢，說法度人也無數。他想到自己衰老，應該在雞足山入定，等待彌勒（Maitreya，未來佛）降生。所以告訴阿難說：『過去如來將般涅槃（Parinirvana，佛陀的最終涅槃）時，預先將正法眼付囑給我。我將要隱退了，現在把它交付給你。你要好好傳承，不要使它斷絕。』於是說偈語：『法法本來就是法，沒有無法也沒有非法。為什麼在一個法中，有法和不法呢？』阿難作禮接受命令。尊者在山中入定。當時是周孝王在位的時代（正宗記）。 夷王 燮（Xiè），孝王的兒子。覲見禮儀不明，國王走下殿堂接見諸侯。邊遠地區不來朝拜。命令虢公（Guó Gōng，周朝的官職）率領六師（周朝的軍隊編制）討伐太原的戎（Róng，古代中國西北方的少數民族）。
【English Translation】 English version: Furthermore, he contemplated throughout the night, and by dawn, he attained true enlightenment. He then knocked on Kāśyapa's (Mahākāśyapa, a prominent disciple of the Buddha) door to inform him. Kāśyapa said, 'If that is so, you may use your supernatural power to enter through the keyhole.' Ānanda (Ānanda, one of the ten principal disciples of the Buddha, known for his exceptional memory) did as he was told. At that time, they discussed which of the Tripiṭaka (Tripiṭaka, the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidhamma) should be compiled first. Kāśyapa said, 'The Sutra (Sūtra, discourses of the Buddha) should be compiled first.' He then said to the assembled sages, 'This Bhikkhu Ānanda is learned, holds everything in his memory, and possesses great wisdom. He constantly accompanied the Tathāgata (Tathāgata, 'the thus-gone one', an epithet of the Buddha), and his conduct is pure. The Dharma (Dharma, the teachings of the Buddha) he has heard is like water poured from one vessel to another, with nothing left behind. The Buddha praised him as the foremost in intelligence. He should be invited to compile the Sutra-piṭaka.' The assembly silently agreed. Kāśyapa said to Ānanda, 'Now you should proclaim the Dharma Eye (Dharma Eye, the correct understanding and insight into the Dharma).' Upon hearing this, Ānanda accepted it with faith, observed the minds of the assembly, and proclaimed a verse: 'Bhikkhus and all relatives, without the Buddha, there is no adornment, like stars in the empty sky without the moon.' After reciting the verse, he bowed at the feet of the Sangha (Sangha, the Buddhist monastic community), ascended the Dharma seat, and proclaimed: 'Thus have I heard, at one time the Buddha was in such and such a place, speaking such and such a Sutra, and even humans and devas (devas, gods) made obeisance and practiced accordingly.' At that time, Kāśyapa asked the Bhikkhus, 'Is what Ānanda has said without error?' They all said, 'It is the same as what the World-Honored One said.' Then he ordered Upāli (Upāli, one of the ten principal disciples of the Buddha, foremost in upholding the precepts) to compile the Vinaya-piṭaka (Vinaya-piṭaka, the collection of monastic rules). He also ordered Ānanda to compile the Abhidhamma-piṭaka (Abhidhamma-piṭaka, the collection of philosophical treatises). Other schools ordered Kātyāyana (Kātyāyana, one of the ten principal disciples of the Buddha, foremost in debate) to complete it. Venerable Kāśyapa then entered the Praṇidhijñāna-samādhi (Praṇidhijñāna-samādhi, a state of meditative concentration), observing what they had compiled, and indeed there were no errors. However, the Venerable one lived in the world for forty-five years, and finally, after the compilation was completed, he also taught and liberated countless beings. He thought that he was growing old and should enter into Samadhi (Samadhi, meditative concentration) on Mount Kukkutapada (Mount Kukkutapada, Chicken Foot Mountain) to await Maitreya (Maitreya, the future Buddha). Therefore, he said to Ānanda, 'In the past, when the Tathāgata was about to enter Parinirvana (Parinirvana, the final passing away of the Buddha), he entrusted the Dharma Eye to me in advance. I am about to retire, and now I entrust it to you. You must transmit it well and not let it be cut off.' Then he spoke a verse: 'Dharma is inherently Dharma, there is no non-Dharma and no Dharma. Why in one Dharma, is there Dharma and non-Dharma?' Ānanda bowed and accepted the command. The Venerable one entered Samadhi in the mountain. This was during the reign of King Xiao of the Zhou Dynasty (Zhengzong Ji). King Yi Xie (Xiè), the son of King Xiao. The rituals of audience were unclear, and the king descended from the hall to meet the feudal lords. The remote regions did not come to pay tribute. He ordered Duke Guo (Guó Gōng, an official title in the Zhou Dynasty) to lead the Six Armies (the Zhou Dynasty's military organization) to attack the Rong (Róng, ancient ethnic groups in northwestern China) of Taiyuan.
于俞泉獲馬千疋。王在位十六年。壽六十歲。
詩 衛康叔七世至頃侯政衰。衛風始變。詩一篇。𨚍柏舟。
二祖阿難尊者 王舍城人也。姓剎帝利。白飯王之子。釋迦如來之從弟也。始名阿難陀。此云慶喜。亦名歡喜。如來成道之夕。生王之家大慶。且喜以故名之。投佛出家。多聞博達。智慧無礙。世尊以為總持第一。有大功德。受持法藏。如水傳器。乃命之以為侍者。至是垂入涅槃。至殑伽河。又念。先時所度弟子宜當來集。須臾五百羅漢自空而下。中有二羅漢。一曰商那和修。一曰末田底迦。尊者知其皆大法器。而命之曰。昔如來以正法眼藏付大迦葉。迦葉入定而付於我。我今將滅。用傳汝等。汝受吾教當聽偈言。本來付有法。付了言無法。各各須自悟。悟了無無法。復謂商那和修曰。汝善行化護持正法無令斷絕。謂末底迦曰。昔佛記云。滅度五百歲中當汝于罽賓國敷宣大法。后宜往之以興教化已。而尊者踴身虛空現十八變。入風奮迅三昧而滅分舍利。一分奉忉利天。一分奉娑竭羅龍宮。一分奉毗舍離王。一分奉阿阇世王。各起寶塔而供養之。當此周夷王之世也(正宗記)。
十八變 出文句補註章。
右脅出水 左脅出火 左脅出水
右脅出火 身上出水 身下出火
【現代漢語翻譯】 現代漢語譯本 俞泉獲得了馬千疋（量詞，指很多馬）。周懿王在位十六年，享年六十歲。
《詩經》：衛康叔的後代，到了衛頃侯時政事衰敗，衛國的風俗開始變化。相關詩篇一篇：《𨚍柏舟》。
二祖阿難尊者（Ananda）：是王舍城人，屬於剎帝利種姓，是白飯王的兒子，釋迦如來（Sakyamuni Buddha）的堂弟。最初的名字是阿難陀（Ananda），意思是『慶喜』，也叫『歡喜』。如來佛成道的那天晚上，他出生在王家，大家都非常高興，因此用『慶喜』作為他的名字。他後來投奔佛門出家，學識淵博，智慧通達無礙，世尊認為他是總持第一。他有很大的功德，能夠受持法藏，就像用水傳遞器物一樣。於是世尊就命他作為侍者。到了世尊將要進入涅槃的時候，來到了殑伽河（Ganges River）。世尊又想到，先前所度的弟子應該前來聚集。一會兒，五百羅漢從空中降落。其中有兩位羅漢，一位叫商那和修（Sanavasa），一位叫末田底迦（Madhyantika）。尊者知道他們都是大乘法器，於是對他們說：『過去如來將正法眼藏傳付給大迦葉（Mahakasyapa），大迦葉入定后又傳付給我。我現在將要滅度，用它來傳給你們。你們接受我的教誨，應當聽我的偈語：本來付有法，付了言無法。各各須自悟，悟了無無法。』 又對商那和修說：『你要好好地弘揚教化，護持正法，不要讓它斷絕。』對末田底迦說：『過去佛曾經預言說，在我滅度五百年後，你應當在罽賓國（Kashmir）宣揚大法。以後你應該去那裡興辦教化。』說完，尊者踴身到虛空中，示現十八種變化，進入風奮迅三昧而滅度，分舍利為四份：一份奉獻給忉利天（Trayastrimsa Heaven），一份奉獻給娑竭羅龍宮（Sagara Dragon Palace），一份奉獻給毗舍離王（King of Vaishali），一份奉獻給阿阇世王（King Ajatasatru）。他們各自建造寶塔來供養舍利。當時是周夷王的時代（《正宗記》）。
十八變：出自《文句補註章》。
右脅出水，左脅出火，左脅出水
右脅出火，身上出水，身下出火
【English Translation】 English version Yu Quan obtained many horses (qian pi, a measure word for horses). King Yi of Zhou reigned for sixteen years and lived to the age of sixty.
The Book of Poetry: By the time of Marquis Qing of Wei, a descendant of Kangshu of Wei, the government had declined, and the customs of Wei began to change. One related poem: '𨚍 Cypress Boat'.
The Second Ancestor, Venerable Ananda: He was a native of Rajagriha (Wangshecheng), belonging to the Kshatriya caste, the son of King Suddhodana (Baifan Wang), and the cousin of Sakyamuni Buddha (Shijia Rulai). His original name was Ananda, meaning 'Joyful Celebration,' also known as 'Joy'. On the night the Tathagata (Rulai) attained enlightenment, he was born into the royal family, and everyone was very happy, hence the name 'Joyful Celebration'. He later joined the Buddhist order, becoming a monk, and was erudite, with unobstructed wisdom. The World Honored One considered him the foremost in upholding the Dharma. He had great merit and was able to uphold the Dharma treasury, like transferring objects with water. Therefore, the World Honored One appointed him as his attendant. When the World Honored One was about to enter Nirvana, he came to the Ganges River (Jingjia He). The World Honored One thought that the disciples he had previously converted should come together. Soon, five hundred Arhats descended from the sky. Among them were two Arhats, one named Sanavasa (Shangnahexiu) and the other named Madhyantika (Motandiqie). The Venerable One knew that they were both great vessels of the Mahayana Dharma, so he said to them, 'In the past, the Tathagata entrusted the Eye Treasury of the True Dharma to Mahakasyapa (Dajiaye), who, after entering Samadhi, passed it on to me. Now I am about to enter extinction, and I will use it to pass it on to you. You who receive my teachings should listen to my verse: Originally, there was Dharma to be given; after giving, it is said there is no Dharma. Each must awaken on their own; after awakening, there is no non-Dharma.' He also said to Sanavasa, 'You must diligently propagate and transform, protect the True Dharma, and not let it be cut off.' To Madhyantika, he said, 'In the past, the Buddha prophesied that five hundred years after my extinction, you should propagate the Great Dharma in Kashmir (Jibin Guo). Later, you should go there to promote teaching.' After saying this, the Venerable One leaped into the void, manifested eighteen transformations, entered the Wind Swift Samadhi, and passed into extinction, dividing his relics into four parts: one part offered to the Trayastrimsa Heaven (Daolitian), one part offered to the Sagara Dragon Palace (Suojieluolonggong), one part offered to the King of Vaishali (Pisheli Wang), and one part offered to King Ajatasatru (Asheshi Wang). They each built stupas to enshrine the relics. This was during the reign of King Yi of Zhou (《Zhengzong Ji》).
Eighteen Transformations: From the 'Annotations to the Chapters of Literary Compositions'.
Water emanates from the right side, fire emanates from the left side, water emanates from the left side.
Fire emanates from the right side, water emanates from the body, fire emanates from below the body.
身下出水 身上出火 履地如水
履水如地 空沒現地 地沒現空
虛空中行 虛空中住 虛空中坐
虛空中臥 空現大身 大復現小
厲王
胡。夷王子暴虐。萬民弗忍。后三年叛王出奔于彘。周公召公二相以太子靜尚幼。乃相與和協。共理國事稱曰共和。王崩于彘。在位四十年。
詩 王之變雅始作。
大雅 五篇。民勞板蕩抑桑柔。
陳風始變 幽公二篇。宛丘東門之[示*分]。
檜風始變 四篇。羔裘素冠隰有萇楚匪風。
共和
周公召公共理國事。至十四年王崩于彘。太子靜既長於召公之家。二相共立之。是為宣王。
釋迦文佛舍利寶塔 東天竺國阿育王碎七寶末造八萬四千寶塔。盡收西域及龍宮所藏世尊舍利。一一塔之。命耶舍尊者舒指放光八萬四千道令捷疾鬼各隨一光盡處安置一塔。遍娑婆界。震旦國者一十九所。至西晉武帝太康三年。有劉薩訶者。病死入冥見梵僧。指往會稽育王塔處。懺悔得蘇。出家名慧達。至會稽遍求不見。偶一夜聞地下鐘聲。即誠懇經三日。忽從地涌寶塔。高一尺四寸廣七寸。佛像悉具。達既見塔精勤禮懺。廣瞻瑞像。今明州阿育王山廣利禪寺佛舍利塔是也。育王造塔之時。當此周厲王共和之世
【現代漢語翻譯】 現代漢語譯本 身下出水，身上出火，腳踩在地上如同踩在水上。
踩在水上如同踩在地上，在空中消失又在地上顯現，在地上消失又在空中顯現。
在虛空中行走，在虛空中居住，在虛空中坐著，
在虛空中躺臥，空中顯現巨大的身軀，巨大的身軀又顯現渺小。
厲王
胡、夷的王子殘暴虐待百姓，百姓無法忍受。三年後，百姓背叛，厲王逃亡到彘地。周公和召公兩位輔相因為太子靜還年幼，於是互相協調，共同治理國家，稱為共和。厲王在彘地去世，在位四十年。
詩經，王室的變雅開始創作。
大雅，五篇。《民勞》、《板蕩》、《抑》、《桑柔》。
陳風開始變化，幽公二篇。《宛丘》、《東門之[示*分]》。
檜風開始變化，四篇。《羔裘》、《素冠》、《隰有萇楚》、《匪風》。
共和
周公和召公共同治理國家。到第十四年，厲王在彘地去世。太子靜已經在召公家長大。兩位輔相共同擁立他，這就是宣王。
釋迦文佛舍利寶塔，東天竺國（Eastern India）的阿育王（Ashoka）將七寶磨成粉末，建造了八萬四千座寶塔。收集了西域（Western Regions）和龍宮所藏的世尊（釋迦摩尼佛）舍利，一一放入塔中。命令耶舍尊者（Yasha）伸出手指放出八萬四千道光芒，讓捷疾鬼（swift ghosts）各自跟隨一道光芒，在光芒盡頭安置一座塔，遍佈娑婆界（Saha World）。震旦國（China）有十九座。到西晉武帝太康三年，有劉薩訶（Liu Sahe）這個人，病死後進入陰間，見到梵僧（Brahmin monk），指引他前往會稽（Kuaiji）育王塔處。預言懺悔后可以復甦。於是出家，法名慧達（Hui Da）。到會稽四處尋找，沒有找到。偶然一夜聽到地下傳來鐘聲。於是誠懇地經過三天，忽然從地下涌出一座寶塔，高一尺四寸，寬七寸，佛像齊全。慧達見到塔后，精勤地禮拜懺悔，廣泛瞻仰瑞像。現在明州（Mingzhou）阿育王山（Mount Ashoka）廣利禪寺（Guangli Temple）的佛舍利塔就是這座塔。阿育王建造塔的時候，正值周厲王共和時期。
【English Translation】 English version Water emerges from under the body, fire emanates from the body, walking on the ground as if walking on water.
Walking on water as if walking on land, disappearing in the air and appearing on the ground, disappearing on the ground and appearing in the air.
Walking in the void, dwelling in the void, sitting in the void,
Lying down in the void, a large body appears in the void, the large body reappears as small.
King Li
The prince of the Hu and Yi tribes was cruel and tyrannical. The people could not endure it. Three years later, the people rebelled, and King Li fled to Zhi. The two ministers, Duke Zhou and Duke Zhao, because Prince Jing was still young, coordinated with each other and jointly governed the country, which was called the Gonghe Regency. King Li died in Zhi, having reigned for forty years.
The Book of Songs, the 'Changed Elegies' of the royal court began to be composed.
The Greater Odes, five poems: 'The People's Toil,' 'Declining,' 'Repression,' 'Soft Mulberry'.
The Odes of Chen began to change, two poems by Duke You: 'Wanqiu,' 'East Gate of [示*分]'.
The Odes of Gui began to change, four poems: 'Lambskin Robe,' 'Plain Cap,' 'Swamp with Changchu,' 'Adverse Wind'.
Gonghe Regency
Duke Zhou and Duke Zhao jointly governed the country. In the fourteenth year, King Li died in Zhi. Prince Jing had grown up in the house of Duke Zhao. The two ministers jointly established him as King Xuan.
The Stupa of Sharira of Shakyamuni Buddha: King Ashoka (Ashoka) of Eastern India (Eastern India) ground the seven treasures into powder and built 84,000 stupas. He collected the Sharira of the World-Honored One (Shakyamuni Buddha) stored in the Western Regions (Western Regions) and the Dragon Palace and placed them in each stupa. He ordered Venerable Yasha (Yasha) to extend his finger and emit 84,000 rays of light, and had swift ghosts (swift ghosts) each follow a ray of light and place a stupa at the end of the light, throughout the Saha World (Saha World). There were nineteen in the land of Zhendan (China). In the third year of the Taikang era of Emperor Wu of the Western Jin Dynasty, there was a man named Liu Sahe (Liu Sahe) who died of illness and entered the underworld, where he met a Brahmin monk (Brahmin monk) who directed him to the location of the Ashoka Stupa in Kuaiji (Kuaiji). He prophesied that he could be revived after repentance. So he became a monk with the Dharma name Hui Da (Hui Da). He searched everywhere in Kuaiji but could not find it. One night he heard the sound of a bell coming from underground. So he sincerely spent three days, and suddenly a stupa emerged from the ground, one foot four inches high and seven inches wide, with all the Buddha images complete. When Hui Da saw the stupa, he diligently prostrated and repented, and widely admired the auspicious images. The Buddha Sharira Stupa in Guangli Temple (Guangli Temple) on Mount Ashoka (Mount Ashoka) in Mingzhou (Mingzhou) today is this stupa. When King Ashoka built the stupa, it was during the Gonghe Regency of King Li of Zhou.
也(阿育王山塔傳)。
宣王
靜。厲王子。周公召公輔王修政。法文武成康之遺風。王命召公伐平淮夷。申伯仲山甫順天下。更失理喻德教舉遺士。海內翕然向風。諸侯覆宗周。周道中興。尹吉甫作詩美之。王在位四十六年。
詩 宣王詩二十篇。
小雅 十四篇。六月采𦬊車攻吉日鴻雁庭燎沔水鶴鳴祈父白駒黃鳥我行其野斯于無羊。
大雅 六篇。雲漢崧高烝民韓奕江漢常武。
衛國風 武公一篇。鄘柏舟。
陳風 厘公三篇。衡門東門之池東門之揚。
鄭
宣王二十二年。封弟友于鄭(今汴梁路鄭州郡名榮陽豫州之域。初管叔之國也)二十二主四百三十二年韓滅之。周宜王二十二年 桓公友元年 平王元年 武公掘突元年 平王二十八年 莊公寤生元年 桓王二十年 厲公突元年 莊王元年 昭公忽元年 莊王三年 子亹元年 惠王五年 文公捷元年 襄王二十五年 穆公蘭元年 定王二年 靈公夷元年 定王三年 襄公堅元年 定王二十一年 悼公費元年 簡王二年 成公踚元年 簡王十四年 僖公輝元年 靈王七年 簡公嘉元年 景王十六年 定公寧元年 敬王七年 獻公蠆元年 敬王二十年 聲公勝元年 貞定王七年 哀公易元年 貞定王十五
【現代漢語翻譯】 現代漢語譯本 也（阿育王山塔傳）。
宣王
靜。厲王子。周公、召公輔佐宣王修明政治，傚法文王、武王、成王、康王的遺風。宣王命令召公討伐平定淮夷。申伯、仲山甫使天下歸順。宣王重新重視治理，闡明德行教化，舉用被遺漏的賢士，天下人心悅誠服，諸侯重新尊奉周朝，周朝的統治再次興盛。尹吉甫創作詩歌讚美他。宣王在位四十六年。
詩 《宣王詩》二十篇。
小雅 十四篇。《六月》、《采𦬊》、《車攻》、《吉日》、《鴻雁》、《庭燎》、《沔水》、《鶴鳴》、《祈父》、《白駒》、《黃鳥》、《我行其野》、《斯于無羊》。
大雅 六篇。《雲漢》、《崧高》、《烝民》、《韓奕》、《江漢》、《常武》。
衛國風 武公一篇。《鄘柏舟》。
陳風 厘公三篇。《衡門》、《東門之池》、《東門之揚》。
鄭
宣王二十二年，封弟弟友于鄭（今汴梁路鄭州，郡名榮陽，豫州之域，最初是管叔的封國）共二十二位君主，歷時四百三十二年，被韓國滅亡。周宜王二十二年 桓公友元年，平王元年 武公掘突元年，平王二十八年 莊公寤生元年，桓王二十年 厲公突元年，莊王元年 昭公忽元年，莊王三年 子亹元年，惠王五年 文公捷元年，襄王二十五年 穆公蘭元年，定王二年 靈公夷元年，定王三年 襄公堅元年，定王二十一年 悼公費元年，簡王二年 成公踚元年，簡王十四年 僖公輝元年，靈王七年 簡公嘉元年，景王十六年 定公寧元年，敬王七年 獻公蠆元年，敬王二十年 聲公勝元年，貞定王七年 哀公易元年，貞定王十五年
【English Translation】 English version Also (Ashoka's Mountain Pagoda Biography).
King Xuan
Quiet. Prince Li. Duke Zhou and Duke Shao assisted King Xuan in governing and rectifying the administration, emulating the legacy of King Wen, King Wu, King Cheng, and King Kang. King Xuan ordered Duke Shao to attack and pacify the Huai夷 (Huai barbarians). Shen Bo and Zhong Shanfu brought the world into submission. King Xuan re-emphasized governance, elucidated virtuous teachings, and promoted neglected talents. The people of the world were sincerely convinced, and the feudal lords once again revered the Zhou dynasty. The rule of the Zhou dynasty flourished again. Yin Jifu composed poems to praise him. King Xuan reigned for forty-six years.
Poetry: Twenty poems of 'King Xuan's Poems'.
Lesser Odes: Fourteen poems. 'June', 'Gathering Artemisia', 'Chariot Attack', 'Auspicious Day', 'Wild Geese', 'Courtyard Torch', 'Mian River', 'Cranes Crying', 'Father Qi', 'White Colt', 'Yellow Bird', 'I Walk in the Wild', 'Even the Hornless Sheep'.
Greater Odes: Six poems. 'Cloud Han', 'Mount Song', 'The Multitude of People', 'Han Yi', 'Jiang Han', 'Constant Martiality'.
Airs of Wei: One poem by Duke Wu. 'Cypress Boat of Yong'.
Airs of Chen: Three poems by Duke Li. 'Heng Gate', 'Pond of the East Gate', 'Poplars of the East Gate'.
Zheng
In the twenty-second year of King Xuan, his younger brother You was enfeoffed in Zheng (present-day Zhengzhou, Bianliang Road, Rongyang prefecture, the region of Yu province, originally the fiefdom of Guan Shu). There were a total of twenty-two rulers, lasting for four hundred and thirty-two years, before being destroyed by Han. 22nd year of King Yi of Zhou, 1st year of Duke Huan You, 1st year of King Ping, 1st year of Duke Wu Jue Tu, 28th year of King Ping, 1st year of Duke Zhuang Wu Sheng, 20th year of King Huan, 1st year of Duke Li Tu, 1st year of King Zhuang, 1st year of Duke Zhao Hu, 3rd year of King Zhuang, 1st year of Zi Wei, 5th year of King Hui, 1st year of Duke Wen Jie, 25th year of King Xiang, 1st year of Duke Mu Lan, 2nd year of King Ding, 1st year of Duke Ling Yi, 3rd year of King Ding, 1st year of Duke Xiang Jian, 21st year of King Ding, 1st year of Duke Dao Fei, 2nd year of King Jian, 1st year of Duke Cheng Lun, 14th year of King Jian, 1st year of Duke Xi Hui, 7th year of King Ling, 1st year of Duke Jian Jia, 16th year of King Jing, 1st year of Duke Ding Ning, 7th year of King Jing, 1st year of Duke Xian Chai, 20th year of King Jing, 1st year of Duke Sheng, 7th year of King Zhen Ding, 1st year of Duke Ai Yi, 15th year of King Zhen Ding.
年 共公丑元年 威烈王三年 幽公已元年 威烈王四年 儒公駘元年 安王七年 康王乙元年 烈王元年鄭康王 二十年也為韓滅
秦
嬴姓。其先出高陽氏。顓帝裔孫女修子大業生柏翳曰大費。佐禹平水土。其後造父御穆王。得幸封于趙(今陜西䡗昌路秦州也。雍州之域。本西戎之地)。大費十九世生非子。為孝王主馬。蕃息賜邑之號嬴秦為附庸至秦仲。宣王授命作大夫。始有車馬禮樂之好。秦仲之孫襄公。值幽王為西戎所敗。平王東遷將兵救周有功。平王元年賜之地。始命為諸侯聘。享平王六年秦文公都隴州(隸䡗昌路)始孝王賜邑之。赧王九年昭襄元年也。三十君合五百六十三年。昭襄王並周。赧王崩。
秦風始變詩一篇 車𥻘美秦仲也。周共和元年 秦仲四年 宣王七年 莊公元年 幽王五年 襄公元年 平王六年 文公元年都隴 桓王五年 寧公元年 桓王十七年 出子元年 桓王二十三年 武公元年 惠王二年 宣公元年 惠王十四年 成公元年 惠王十八年 穆公任郟元年 襄王三十二年 康公罃元年 匡王五年 共公和元年 定王四年 桓公元年 簡王十年 景公后元年 景公九年 哀公元年 敬王二十年 惠公元年 敬王三十年 悼公元年 元王元年 厲共公元年 貞定
【現代漢語翻譯】 現代漢語譯本
年 共公丑元年 威烈王三年 幽公已元年 威烈王四年 儒公駘元年 安王七年 康王乙元年 烈王元年鄭康王 二十年也為韓滅
秦
嬴姓。其先出自高陽氏。顓帝的後裔孫女修之子大業生了柏翳，又名大費。他輔佐禹平定水土。他的後代造父為穆王駕車，得到寵幸，被封于趙（今陜西乾昌路秦州，屬於雍州地區，原本是西戎之地）。大費十九世孫生了非子，為孝王養馬。馬匹繁殖興旺，孝王賜予他封邑，號為嬴秦，作為附庸。到了秦仲，宣王授命他為大夫，開始有了車馬禮樂的愛好。秦仲的孫子襄公，正值周幽王被西戎打敗，周平王東遷，襄公率兵救周有功。平王元年，賜給他土地，開始被任命為諸侯，可以通婚。平王六年，秦文公在隴州（隸屬乾昌路）建都，這是孝王最初賜予封邑的地方。周赧王九年，也是秦昭襄王元年。總共三十位君主，歷時五百六十三年。昭襄王吞併了周，赧王去世。
《秦風》開始變調，詩一篇，車𥻘讚美秦仲。周共和元年 秦仲四年 宣王七年 莊公元年 幽王五年 襄公元年 平王六年 文公元年都隴 桓王五年 寧公元年 桓王十七年 出子元年 桓王二十三年 武公元年 惠王二年 宣公元年 惠王十四年 成公元年 惠王十八年 穆公任郟元年 襄王三十二年 康公罃元年 匡王五年 共公和元年 定王四年 桓公元年 簡王十年 景公后元年 景公九年 哀公元年 敬王二十年 惠公元年 敬王三十年 悼公元年 元王元年 厲共公元年 貞定
【English Translation】 English version
Year, the first year of Gonggong Chou, the third year of King Weilie; the first year of Yougong Yi, the fourth year of King Weilie; the first year of Rugong Tai, the seventh year of King An; the first year of King Kangyi, the first year of King Lie, Zheng Kangwang, the twentieth year, was destroyed by Han.
Qin
The surname is Ying. Their ancestor came from Gaoyang. Nüxiu, the descendant of Emperor Zhuanxu, gave birth to Daye, who gave birth to Boyi, also known as Dafei. He assisted Yu in controlling the floods and the land. His descendant Zaofu drove for King Mu and was favored, being enfeoffed in Zhao (now Qinzhou in Qianchang Road, Shaanxi, belonging to Yongzhou, originally the land of the Western Rong). Dafei's 19th generation descendant gave birth to Feizi, who raised horses for King Xiao. The horses multiplied and thrived, and King Xiao granted him a fief, named Ying Qin, as a vassal. By the time of Qin Zhong, King Xuan ordered him to be a Daifu (official), and he began to have a fondness for chariots, horses, rituals, and music. Xiang Gong, the grandson of Qin Zhong, was at the time when King You of Zhou was defeated by the Western Rong, and King Ping of Zhou moved east. Xiang Gong led troops to rescue Zhou and made meritorious contributions. In the first year of King Ping, he was granted land and began to be appointed as a feudal lord, allowed to intermarry. In the sixth year of King Ping, Duke Wen of Qin established his capital in Longzhou (under the jurisdiction of Qianchang Road), which was the place King Xiao initially granted as a fief. The ninth year of King Nan of Zhou was also the first year of King Zhaoxiang of Qin. A total of thirty rulers reigned for five hundred and sixty-three years. King Zhaoxiang annexed Zhou, and King Nan died.
The 'Airs of Qin' began to change in tone, one poem, 'Che Qian' praises Qin Zhong. The first year of the Gonghe era of Zhou; the fourth year of Qin Zhong; the seventh year of King Xuan; the first year of Duke Zhuang; the fifth year of King You; the first year of Duke Xiang; the sixth year of King Ping; the first year of Duke Wen, capital in Long; the fifth year of King Huan; the first year of Duke Ning; the seventeenth year of King Huan; the first year of Chuzi; the twenty-third year of King Huan; the first year of Duke Wu; the second year of King Hui; the first year of Duke Xuan; the fourteenth year of King Hui; the first year of Duke Cheng; the eighteenth year of King Hui; the first year of Duke Mu, appointed in Jia; the thirty-second year of King Xiang; the first year of Duke Kangying; the fifth year of King Kuang; the first year of Duke Gonghe; the fourth year of King Ding; the first year of Duke Huan; the tenth year of King Jian; the first year after Duke Jing; the ninth year of Duke Jing; the first year of Duke Ai; the twentieth year of King Jing; the first year of Duke Hui; the thirtieth year of King Jing; the first year of Duke Dao; the first year of King Yuan; the first year of Duke Ligong; the year of King Zhending.
王二十七年 躁公元年 考王十三年 懷公元年 威烈王二年 靈公元年 威烈王十二年 簡公悼子元年 安王二年 惠公元年 安王十六年 出公元年 安王十八年 獻公元年 顯王五年獻公敗晉 師王賜公黻𢹂之服 顯王八年 孝公元年 顯王三十二年 惠文王元年 赧王五年 武王元年 赧王九年 昭襄王元年
顯王十九年。秦商鞅筑冀闕宮庭于咸陽。徙都之。並諸小鄉聚集為一縣。縣置令丞。凡三十一縣。廢井田。開阡陌。平斗桶方斛權衡丈尺。
顯王三十年。秦入戰國。顯王四十五年秦惠文王改其國之十四年為元年。赧王五十九年。秦昭襄王五十一年也。並周遷九鼎(西周滅)。
三祖商那和修尊者 摩突羅國人也。亦名舍那婆斯。姓毗舍多。父林勝。母嬌奢耶。在胎六年而生。梵語商諾迦此云自然服。即西域九枝秀草名也。若聖降生則此草生於凈潔之地。和修生時瑞草斯應。持法行化尋于吒利國。得優波鞠多以為給侍。祖問之曰。汝年幾耶。鞠多曰。我年十七。祖曰。汝身十七性十七耶。多曰。師發已白。為發白耶心白耶。祖曰。我但發白。非心白也。多曰。我身十七非性十七。后三載遂為剃落授具。至是付以正法偈曰。非法亦非心。無心亦無法。說是心法時。是法非心法。付法已
【現代漢語翻譯】 現代漢語譯本 考王十三年，對應懷公元年。 威烈王二年，對應靈公元年。 威烈王十二年，對應簡公悼子元年。 安王二年，對應惠公元年。 安王十六年，對應出公元年。 安王十八年，對應獻公元年。 顯王五年，獻公擊敗晉國，師王賜予獻公繡有斧頭的禮服。 顯王八年，對應孝公元年。 顯王三十二年，對應惠文王元年。 赧王五年，對應武王元年。 赧王九年，對應昭襄王元年。
顯王十九年，秦國商鞅在咸陽修建冀闕宮庭，並將都城遷至該地。他將各個小鄉合併聚集為一個縣，每個縣設定縣令和縣丞，總共設立了三十一個縣。商鞅廢除了井田制，開闢田間道路，統一了斗、桶、方、斛等容量單位以及權、衡、丈、尺等度量單位。
顯王三十年，秦國進入戰國時期。顯王四十五年，秦惠文王將他即位后的第十四年改為元年。赧王五十九年，對應秦昭襄王五十一年。同年，秦國吞併西周，並將象徵王權的九鼎遷走（西周滅亡）。
三祖商那和修尊者（Third Ancestor Sanavasa），是摩突羅國（Mathura）人，也叫舍那婆斯（Syanavasin），姓毗舍多（Visada），父親是林勝，母親是嬌奢耶。他在母親腹中待了六年才出生。梵語『商諾迦』（Sanakavasa）的意思是『自然服』，指的是西域一種叫做九枝秀草的植物。如果聖人降生，這種草就會生長在乾淨的地方。商那和修出生時，這種瑞草也應時而生。他持守佛法，四處弘揚教化，後來在吒利國找到了優波鞠多（Upagupta）作為侍者。祖師問他：『你今年多大了？』鞠多回答說：『我今年十七歲。』祖師說：『是你的身體十七歲，還是你的自性十七歲？』鞠多說：『師父的頭髮已經白了，是頭髮白了，還是心白了？』祖師說：『我只是頭髮白了，心並沒有白。』鞠多說：『我的身體十七歲，但自性並非十七歲。』三年後，祖師為他剃度，授予具足戒。之後，祖師將正法傳授給他，並說偈語：『非法也不是心，無心也不是法。所說的心法，是法而非心法。』傳法完畢。
【English Translation】 English version King Kao's 13th year corresponds to Duke Huai's 1st year. King Weilie's 2nd year corresponds to Duke Ling's 1st year. King Weilie's 12th year corresponds to the first year of Duke Jian's mourning son. King An's 2nd year corresponds to Duke Hui's 1st year. King An's 16th year corresponds to Duke Chu's 1st year. King An's 18th year corresponds to Duke Xian's 1st year. In the 5th year of King Xian, Duke Xian defeated Jin. The Teacher King bestowed upon the Duke a ceremonial robe embroidered with axes. King Xian's 8th year corresponds to Duke Xiao's 1st year. King Xian's 32nd year corresponds to King Huiwen's 1st year. King Nan's 5th year corresponds to King Wu's 1st year. King Nan's 9th year corresponds to King Zhaoxiang's 1st year.
In the 19th year of King Xian, Shang Yang of Qin built the Jique Palace in Xianyang and moved the capital there. He merged small villages into counties, each with a magistrate and an assistant magistrate, totaling thirty-one counties. Shang Yang abolished the well-field system, opened up paths between fields, and standardized units of capacity such as dou, tong, fang, and hu, as well as units of weight and measurement such as quan, heng, zhang, and chi.
In the 30th year of King Xian, the state of Qin entered the Warring States period. In the 45th year of King Xian, King Huiwen of Qin changed the 14th year of his reign to the 1st year. The 59th year of King Nan corresponds to the 51st year of King Zhaoxiang of Qin. In the same year, the state of Qin annexed Western Zhou and moved the Nine Tripod Cauldrons (Nine Ding), symbols of royal power (the fall of Western Zhou).
The Third Ancestor, Sanavasa (商那和修尊者), was a native of Mathura (摩突羅國). He was also known as Syanavasin (舍那婆斯), and his family name was Visada (毗舍多). His father was Linsheng, and his mother was Jiaosheye. He was born after being in his mother's womb for six years. The Sanskrit word 'Sanakavasa' (商諾迦) means 'natural garment,' referring to a plant called the Nine-Branched Auspicious Grass in the Western Regions. If a sage is born, this grass will grow in a clean place. When Sanavasa was born, this auspicious grass appeared in response to the occasion. He upheld the Dharma and propagated teachings everywhere. Later, in the country of Chali, he found Upagupta (優波鞠多) to be his attendant. The Ancestor asked him, 'How old are you this year?' Upagupta replied, 'I am seventeen years old.' The Ancestor said, 'Is it your body that is seventeen years old, or is it your nature that is seventeen years old?' Upagupta said, 'The Master's hair is already white; is it the hair that is white, or is it the mind that is white?' The Ancestor said, 'Only my hair is white; my mind is not white.' Upagupta said, 'My body is seventeen years old, but my nature is not seventeen years old.' Three years later, the Ancestor tonsured him and conferred the complete precepts. After that, the Ancestor transmitted the Dharma to him, saying in verse: 'Neither is the non-Dharma the mind, nor is the mindlessness the Dharma. What is spoken of as the mind-Dharma is the Dharma but not the mind-Dharma.' The transmission of the Dharma was completed.
隱於罽賓國南象白山中。後於三昧中見弟子鞠多有五百徒眾常多懈慢。乃往彼現龍奮迅三昧以調伏之。而說偈曰。通達非彼此。至聖無長短。汝除輕慢意。疾得阿羅漢。五百比丘依教奉行。尊者乃現十八變火光三昧。用焚其身。鞠多收舍利。葬于梵迦羅山。當此宣王之世也(正宗記)。
幽王
宮涅。宣主子。嬖于褒姒。信虢石父之譖。廢申后。放太子宜臼于申。以褒姒為後生子余。王寵信褒姒。西戎之兵殺王驪山下虜褒姒。王在位十一年虢公立王子余。國人不順。立未經年晉文侯殺余。是曰𢹂王。諸侯即申國。立故太子宜臼。是曰平王(已上之年月春秋前)。
詩 幽王之詩。
小雅 四十三篇。節南山正月十月之交雨無正。小旻小宛小弁巧言何人斯巷伯穀風蓼莪四月。北山無將大車小明鼓鐘楚茨信南山甫田大田瞻彼洛矣裳裳者華。桑扈鴛鴦頗弁車牽青蠅賓之初筵魚藻采菽角弓苑柳。都人士采綠黍苗隰桑白華綿蠻瓠葉漸漸之石苕之華何草不黃。
大雅 二篇瞻印召旻。
平王
宜臼。幽王子。在位五十一年。幽王既被害。酆鄗逼近戎狄。不可居。乃東遷都於洛邑。王室微弱。號令不行。政由方伯。齊楚秦晉漸大。
詩 平王桓王莊王詩通十篇。
貶為王國
【現代漢語翻譯】 現代漢語譯本： 尊者隱居在罽賓國（Kashmir）南方的象白山中。後來在三昧（Samadhi，一種冥想狀態）中，他看到弟子鞠多（Kukkuta）有五百個徒弟，但常常懈怠輕慢。於是前往那裡，示現龍奮迅三昧（Dragon's Vigorous Samadhi）來調伏他們，並說了偈語：『通達沒有彼此的分別，至聖沒有長短的差異。你們除去輕慢的心意，迅速證得阿羅漢（Arhat，已證悟的聖者）的果位。』五百個比丘（Bhikkhu，佛教僧侶）依教奉行。尊者於是示現十八變火光三昧（Eighteen Transformations of Fiery Light Samadhi），用以焚燒自己的身體。鞠多收集了他的舍利（Śarīra，遺骨），葬在梵迦羅山（Brahma-kala Mountain）。當時是周宣王（King Xuan of Zhou）的時代（正宗記）。
周幽王
宮涅（Gong Nie），周宣王（King Xuan of Zhou）的兒子。寵愛褒姒（Bao Si），聽信虢石父（Guo Shi Fu）的讒言，廢黜申后（Queen Shen），放逐太子宜臼（Yi Jiu）到申國。立褒姒為后，生下兒子余（Yu）。周幽王寵信褒姒，西戎的軍隊在驪山（Mount Li）下殺了他，擄走了褒姒。周幽王在位十一年，虢公（Duke Guo）擁立王子余。國人不服，立余不到一年，晉文侯（Marquis Wen of Jin）殺了余，這就是攜王（King Xie）。諸侯在申國擁立原來的太子宜臼，這就是周平王（King Ping of Zhou）（以上這些年代都在《春秋》之前）。
詩經·周幽王的詩
小雅（Xiao Ya）四十三篇：《節南山（Jie Nan Shan）》《正月（Zheng Yue）》《十月之交（Shi Yue Zhi Jiao）》《雨無正（Yu Wu Zheng）》《小旻（Xiao Min）》《小宛（Xiao Wan）》《小弁（Xiao Bian）》《巧言（Qiao Yan）》《何人斯（He Ren Si）》《巷伯（Xiang Bo）》《穀風（Gu Feng）》《蓼莪（Liao E）》《四月（Si Yue）》《北山（Bei Shan）》《無將大車（Wu Jiang Da Che）》《小明（Xiao Ming）》《鼓鐘（Gu Zhong）》《楚茨（Chu Ci）》《信南山（Xin Nan Shan）》《甫田（Fu Tian）》《大田（Da Tian）》《瞻彼洛矣（Zhan Bi Luo Yi）》《裳裳者華（Chang Chang Zhe Hua）》《桑扈（Sang Hu）》《鴛鴦（Yuan Yang）》《頗弁（Po Bian）》《車牽（Che Qian）》《青蠅（Qing Ying）》《賓之初筵（Bin Zhi Chu Yan）》《魚藻（Yu Zao）》《采菽（Cai Shu）》《角弓（Jiao Gong）》《菀柳（Wan Liu）》《都人士（Du Ren Shi）》《采綠（Cai Lu）》《黍苗（Shu Miao）》《隰桑（Xi Sang）》《白華（Bai Hua）》《綿蠻（Mian Man）》《瓠葉（Hu Ye）》《漸漸之石（Jian Jian Zhi Shi）》《苕之華（Tiao Zhi Hua）》《何草不黃（He Cao Bu Huang）》。
大雅（Da Ya）二篇：《瞻印（Zhan Yang）》《召旻（Shao Min）》。
周平王
宜臼（Yi Jiu），周幽王（King You of Zhou）的兒子，在位五十一年。周幽王（King You of Zhou）被害后，酆鄗（Feng Hao）靠近戎狄（Rong Di），不適合居住，於是向東遷都到洛邑（Luoyi）。王室衰微，號令不能施行，政權由方伯（regional lords）掌握。齊（Qi）、楚（Chu）、秦（Qin）、晉（Jin）逐漸強大。
詩經·周平王（King Ping of Zhou）、周桓王（King Huan of Zhou）、周莊王（King Zhuang of Zhou）的詩共十篇。
貶為王國
【English Translation】 English version: The Venerable one dwelt in the Elephant White Mountain south of Kashmir (Kashmir). Later, in Samadhi (Samadhi, a meditative state), he saw that his disciple Kukkuta (Kukkuta) had five hundred followers who were often lazy and disrespectful. Therefore, he went there and manifested the Dragon's Vigorous Samadhi (Dragon's Vigorous Samadhi) to subdue them, and spoke the following verse: 'Understanding has no distinction of this and that, the supremely holy has no difference of long and short. If you remove the intention of disrespect and arrogance, you will quickly attain the state of Arhat (Arhat, an enlightened saint).' The five hundred Bhikkhus (Bhikkhu, Buddhist monks) followed his teachings. The Venerable one then manifested the Eighteen Transformations of Fiery Light Samadhi (Eighteen Transformations of Fiery Light Samadhi) to burn his body. Kukkuta collected his Śarīra (Śarīra, relics) and buried them on Brahma-kala Mountain (Brahma-kala Mountain). This was during the reign of King Xuan of Zhou (King Xuan of Zhou) (Zhengzong Ji).
King You of Zhou
Gong Nie (Gong Nie), son of King Xuan of Zhou (King Xuan of Zhou). He favored Bao Si (Bao Si), and believing the slander of Guo Shi Fu (Guo Shi Fu), he deposed Queen Shen (Queen Shen) and exiled Crown Prince Yi Jiu (Yi Jiu) to the state of Shen. He made Bao Si his queen and had a son named Yu (Yu). King You of Zhou favored Bao Si, and the armies of the Western Rong (Rong Di) killed him below Mount Li (Mount Li) and captured Bao Si. King You of Zhou reigned for eleven years, and Duke Guo (Duke Guo) installed Prince Yu. The people of the country did not submit, and less than a year after Yu was installed, Marquis Wen of Jin (Marquis Wen of Jin) killed Yu. This was King Xie (King Xie). The lords installed the former Crown Prince Yi Jiu in the state of Shen, and this was King Ping of Zhou (King Ping of Zhou) (The years above are before the Spring and Autumn period).
Poems of King You of Zhou from the Book of Poetry
Minor Odes (Xiao Ya), forty-three poems: 'Jie Nan Shan', 'Zheng Yue', 'Shi Yue Zhi Jiao', 'Yu Wu Zheng', 'Xiao Min', 'Xiao Wan', 'Xiao Bian', 'Qiao Yan', 'He Ren Si', 'Xiang Bo', 'Gu Feng', 'Liao E', 'Si Yue', 'Bei Shan', 'Wu Jiang Da Che', 'Xiao Ming', 'Gu Zhong', 'Chu Ci', 'Xin Nan Shan', 'Fu Tian', 'Da Tian', 'Zhan Bi Luo Yi', 'Chang Chang Zhe Hua', 'Sang Hu', 'Yuan Yang', 'Po Bian', 'Che Qian', 'Qing Ying', 'Bin Zhi Chu Yan', 'Yu Zao', 'Cai Shu', 'Jiao Gong', 'Wan Liu', 'Du Ren Shi', 'Cai Lu', 'Shu Miao', 'Xi Sang', 'Bai Hua', 'Mian Man', 'Hu Ye', 'Jian Jian Zhi Shi', 'Tiao Zhi Hua', 'He Cao Bu Huang'.
Major Odes (Da Ya), two poems: 'Zhan Yang', 'Shao Min'.
King Ping of Zhou
Yi Jiu (Yi Jiu), son of King You of Zhou (King You of Zhou), reigned for fifty-one years. After King You of Zhou (King You of Zhou) was killed, Feng Hao (Feng Hao) was close to the Rong Di (Rong Di) and was not suitable for residence, so he moved the capital east to Luoyi (Luoyi). The royal family declined, and orders could not be carried out. Political power was held by the regional lords (regional lords). Qi (Qi), Chu (Chu), Qin (Qin), and Jin (Jin) gradually became stronger.
Poems of King Ping of Zhou (King Ping of Zhou), King Huan of Zhou (King Huan of Zhou), and King Zhuang of Zhou (King Zhuang of Zhou), ten poems in total.
Demoted to a kingdom
風 平王(六篇)黍離君子于役君子陽陽揚之水中谷有蓷葛藟桓王(三篇)兔爰采葛大車。莊王一篇。丘中有麻。
衛風 四篇。淇奧綠衣考槃碩人。
鄭風始變 一篇緇素。
唐風 晉也七篇。山有樞楊之水椒聊綢繆林杜恙裘[(上/矢)*烏]羽。
秦風 四篇。駟鐵美襄公也。始受命為諸侯有佃狩園囿焉。小戎兼葭終南。
陳風僖公一篇。墓門。
四祖優波鞠多尊者 吒利國人也。姓首陀。父善意。年十七出家。二十證果。隨方行化。魔宮震動。魔波旬俟尊者定。密持纓絡縻于祖頸。祖出定知魔所為。乃以人狗蛇三尸化為華鬘。酬奉波旬尸蛆臭穢。波旬厭惡。盡己神力不能去。乃趨梵王求去尸穢。梵王曰。此十力弟子所作。我不可釋。汝須歸心尊者。為說偈曰。若因地倒。還因地起。離地求起。終無是理。波旬乃哀露懺悔。尊者謂曰。汝可口自唱言歸依三寶。魔王合掌三唱歸依佛歸依法歸依僧。華鬘悉除。波旬大喜作禮說偈曰。稽首三昧尊。十力聖弟子。我今愿迴向。勿令有劣弱。作禮而去。尊者每度一弟子。以一籌置於石室。其室縱十八肘。廣十二肘。充滿其間。以法付提多迦偈曰。心自本來心。本心非有法。有法有本心。非心非本法。付法已踴身虛空作十八變。卻復
【現代漢語翻譯】 現代漢語譯本 風：平王（六篇）：黍離、君子于役、君子陽陽、揚之水、中谷有蓷、葛藟；桓王（三篇）：兔爰、采葛、大車。莊王一篇：丘中有麻。 衛風：四篇：淇奧、綠衣、考槃、碩人。 鄭風始變：一篇：緇衣。 唐風（晉地）：七篇：山有樞、楊之水、椒聊、綢繆、林鐘、揚之水、鴟鸮。 秦風：四篇：駟驖，美襄公（Xiang Gong）也。始受命為諸侯，有佃、狩、園囿焉。小戎、蒹葭、終南。 陳風：僖公一篇：墓門。 四祖優波鞠多尊者（Upagupta）：吒利國（Zali country）人也。姓首陀（Sudra）。父善意。年十七出家，二十證果。隨方行化，魔宮震動。魔波旬（Mara Pajjun）俟尊者入定，密持纓絡縻于祖頸。祖出定知魔所為，乃以人、狗、蛇三尸化為華鬘，酬奉波旬，尸蛆臭穢。波旬厭惡，盡己神力不能去，乃趨梵王（Brahma）求去尸穢。梵王曰：『此十力弟子所作，我不可釋。汝須歸心尊者。』為說偈曰：『若因地倒，還因地起；離地求起，終無是理。』波旬乃哀露懺悔。尊者謂曰：『汝可口自唱言歸依三寶。』魔王合掌三唱：『歸依佛，歸依法，歸依僧。』華鬘悉除。波旬大喜，作禮說偈曰：『稽首三昧尊，十力聖弟子。我今愿迴向，勿令有劣弱。』作禮而去。尊者每度一弟子，以一籌置於石室。其室縱十八肘，廣十二肘，充滿其間。以法付提多迦（Dhitika）偈曰：『心自本來心，本心非有法。有法有本心，非心非本法。』付法已，踴身虛空作十八變，卻復
【English Translation】 English version The 'Airs of the States': Feng (Odes of the State of Yong): King Ping (six pieces): 'Shu Li', 'The Gentleman is Serving', 'The Gentleman is Carefree', 'The Water of Yang', 'In the Valley There is Tu Yi', 'Ge Lei'; King Huan (three pieces): 'Hare's Foot', 'Picking Ge', 'Big Cart'. King Zhuang one piece: 'In the Mound There is Hemp'. The 'Airs of the States': Wei (Odes of the State of Wei): Four pieces: 'Qi Ao', 'Green Robe', 'Examining the Pan', 'Great Beauty'. The 'Airs of the States': Zheng (Odes of the State of Zheng) Initial Change: One piece: 'Black Robes'. The 'Airs of the States': Tang (Odes of the State of Tang) (Jin Area): Seven pieces: 'There is a Pivot on the Mountain', 'The Water of Yang', 'Pepper Plant', 'Entwined', 'Forest Du', 'The Water of Yang', 'Owl'. The 'Airs of the States': Qin (Odes of the State of Qin): Four pieces: 'Si Tie', praising Duke Xiang (Xiang Gong). He was first appointed as a feudal lord, and had farming, hunting, gardens, and parks. 'Small War Chariot', 'Reeds and Dew', 'Zhongnan Mountain'. The 'Airs of the States': Chen (Odes of the State of Chen): Duke Xi one piece: 'Tomb Gate'. The Fourth Patriarch, Venerable Upagupta: He was a native of Zali country. His surname was Sudra. His father was Shanyi. He left home at the age of seventeen and attained enlightenment at the age of twenty. He traveled around to propagate the Dharma, and the demon palace shook. Mara Pajjun waited for the Venerable to enter Samadhi, secretly holding a garland to bind the Venerable's neck. The Venerable emerged from Samadhi and knew what the demon had done, so he transformed the corpses of a human, a dog, and a snake into a flower garland, offering it to Mara Pajjun, with the stench of corpses and maggots. Mara Pajjun was disgusted and could not remove it with all his divine power, so he went to Brahma to ask for the removal of the corpse filth. Brahma said, 'This was done by the disciple of the Ten Powers, I cannot release it. You must return your heart to the Venerable.' He spoke a verse saying, 'If you fall because of the ground, you must rise because of the ground; to seek to rise away from the ground, there is no such reason.' Mara Pajjun then sorrowfully revealed his repentance. The Venerable said, 'You can verbally chant the refuge in the Three Jewels.' The Demon King put his palms together and chanted three times, 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.' The flower garland was completely removed. Mara Pajjun was overjoyed and bowed, saying in a verse, 'I bow to the Samadhi Venerable, the holy disciple of the Ten Powers. I now wish to dedicate this merit, may there be no weakness.' He bowed and left. Every time the Venerable converted a disciple, he placed a counter in a stone chamber. The chamber was eighteen cubits long and twelve cubits wide, and it was filled. He transmitted the Dharma to Dhitika with a verse, 'The mind is originally the mind, the original mind is not a Dharma. Having Dharma has the original mind, not mind is not the original Dharma.' After transmitting the Dharma, he leaped into the void and performed eighteen transformations, then returned.
本座。跏趺而逝。提多迦以室內籌用焚師軀。收舍利建塔供養。當此周平王之世也(正宗記)今住持以方丈曰籌室者取此。
十力 是處非處力。知業力。三昧力。知根力。知欲力。知性力。至道力。宿命力。天眼力。無漏力。
春秋 魯史也。孔子作春秋。始魯隱公元年。平王四十九年也。孔子以平王為東周之始王。隱公讓國之賢君。始起此者。蓋寓褒貶賞罰。以正一王之法(劉恕外紀)。
桓王
林平王孫。太子泄早世乃立在位二十三年。初平王東遷。晉鄭來輔。諸侯賓從。王奪鄭伯政鄭不朝。王乃伐鄭。師敗王傷。自是天子威令弱矣。
詩 王國風三篇見平王下。
衛風 州吁宣公惠公二十六篇。
衛 竹竿伯兮有狐芃蘭河廣。
𨚍 燕燕日月終風擊鼓凱風雄雉匏有苦葉穀風式微旄丘簡兮泉水北門北風靜女新臺二子乘舟。
鄘 君子偕老墻有茨桑中鶉之奔奔。
魏風 七篇葛屨汾沮洳園有桃陟岵十畝之間伐檀碩鼠。
邶鄘附衛。
莊王
佗。桓王子。在位十五年。
詩 王國風一篇。見平王下。
齊風 襄公六篇。南山甫田盧今敝筍載馳猗嗟。
鄭風 六篇。將仲子叔于田大叔于田恙裘遵大路女曰雞鳴。
【現代漢語翻譯】 現代漢語譯本 本座（指佛陀）。結跏趺坐而逝。提多迦（Titaka，人名，佛教禪宗祖師）用室內的木柴焚燒他的身體。收集舍利建造佛塔供養。當時是周平王在位的時代（出自《正宗記》）。現在住持用方丈室稱為『籌室』，就是取自這個典故。
十力：是處非處力（sthānāsthāna-bala，知悉事物的可能性與不可能性的能力），知業力（karma-bala，知悉業報的能力），三昧力（dhyāna-bala，知悉禪定的能力），知根力（indriya-bala，知悉眾生根器的能力），知欲力（adhimukti-bala，知悉眾生慾望的能力），知性力（prakṛti-bala，知悉眾生本性的能力），至道力（sarvatragāminīpratipad-bala，知悉所有道路的能力），宿命力（pūrvanivāsānusmṛti-bala，知悉過去世的能力），天眼力（cyutyupapāda-jñāna-bala，知悉眾生死生之能力），無漏力（āsravakṣaya-jñāna-bala，知悉斷盡煩惱之能力）。
春秋：是魯國的史書。孔子作《春秋》。從魯隱公元年開始，到周平王四十九年結束。孔子認為平王是東周的開始之王，隱公是謙讓國君的賢君。開始寫這部書，大概是寄託褒獎和貶斥，以匡正統一王道的法則（劉恕《外紀》）。
桓王
是林平王的孫子。太子泄早逝，於是被立為君，在位二十三年。當初平王東遷，晉國和鄭國前來輔佐。諸侯賓服順從。桓王剝奪了鄭伯的政權，鄭伯不來朝見。桓王於是討伐鄭國。軍隊戰敗，桓王受傷。從此天子的威望和號令就衰弱了。
詩：《王國風》三篇，見於平王之下。
《衛風》：州吁、宣公、惠公，共二十六篇。
衛：《竹竿》、《伯兮》、《有狐》、《芃蘭》、《河廣》。
𨚍：《燕燕》、《日月》、《終風》、《擊鼓》、《凱風》、《雄雉》、《匏有苦葉》、《穀風》、《式微》、《旄丘》、《簡兮》、《泉水》、《北門》、《北風》、《靜女》、《新臺》、《二子乘舟》。
鄘：《君子偕老》、《墻有茨》、《桑中》、《鶉之奔奔》。
魏風：七篇。《葛屨》、《汾沮洳》、《園有桃》、《陟岵》、《十畝之間》、《伐檀》、《碩鼠》。
邶、鄘附屬於衛。
莊王
名叫佗。是桓王的兒子。在位十五年。
詩：《王國風》一篇。見於平王之下。
齊風：襄公，共六篇。《南山》、《甫田》、《盧今》、《敝笱》、《載馳》、《猗嗟》。
鄭風：六篇。《將仲子》、《叔于田》、《大叔于田》、《恙裘》、《遵大路》、《女曰雞鳴》。
【English Translation】 English version The Blessed One (referring to the Buddha) passed away in the lotus position. Titaka (a name, a Zen Buddhist patriarch) used firewood from the room to cremate his body. He collected the relics and built a pagoda to enshrine them. This was during the reign of King Ping of Zhou (according to the 'Zhengzong Ji'). The abbot now uses the term 'Chou Shi' (Planning Room) for the abbot's chamber, which is derived from this story.
The Ten Powers: The power of knowing what is possible and impossible (sthānāsthāna-bala), the power of knowing the consequences of actions (karma-bala), the power of knowing meditative states (dhyāna-bala), the power of knowing the faculties of beings (indriya-bala), the power of knowing the inclinations of beings (adhimukti-bala), the power of knowing the nature of beings (prakṛti-bala), the power of knowing the path leading everywhere (sarvatragāminīpratipad-bala), the power of remembering past lives (pūrvanivāsānusmṛti-bala), the power of the divine eye (cyutyupapāda-jñāna-bala), the power of knowing the extinction of defilements (āsravakṣaya-jñāna-bala).
'Spring and Autumn': This is the history of the State of Lu. Confucius wrote the 'Spring and Autumn Annals'. It begins with the first year of Duke Yin of Lu and ends with the forty-ninth year of King Ping of Zhou. Confucius considered King Ping to be the first king of the Eastern Zhou, and Duke Yin to be a virtuous ruler who yielded the throne. The purpose of writing this book was to praise and criticize, in order to rectify the laws of unified kingship (Liu Shu's 'Wai Ji').
King Huan
He was the grandson of King Lin Ping. Crown Prince Xie died early, so he was enthroned and reigned for twenty-three years. Initially, when King Ping moved eastward, the states of Jin and Zheng came to assist him. The feudal lords were obedient and followed him. King Huan seized the government of Zheng Bo, and Zheng Bo did not come to court. King Huan then attacked the State of Zheng. The army was defeated, and King Huan was wounded. From then on, the authority and commands of the Son of Heaven weakened.
Poetry: Three chapters from the 'Royal Domains' section, see under King Ping.
'Airs of Wei': Zhou Xu, Duke Xuan, Duke Hui, a total of twenty-six chapters.
Wei: 'Bamboo Rod', 'Bo Xi', 'There is a Fox', 'Luxuriant Orchids', 'The River is Wide'.
𨚍: 'Swallows', 'Sun and Moon', 'Gale', 'Beating the Drum', 'Gentle Breeze', 'Male Pheasant', 'Gourd with Bitter Leaves', 'Valley Wind', 'Decline', 'Mao Hill', 'Jian Xi', 'Spring Water', 'North Gate', 'North Wind', 'Quiet Lady', 'New Terrace', 'Two Sons in a Boat'.
Yong: 'May the Gentleman Grow Old Together', 'Walls Have Thorns', 'In the Mulberry Field', 'Quails Running'.
Wei Airs: Seven chapters. 'Hemp Sandals', 'Fen Ju Ru', 'Peach Trees in the Garden', 'Climbing the Hills', 'Among Ten Acres', 'Chopping the Sandalwood', 'Big Rat'.
Bei and Yong are attached to Wei.
King Zhuang
His name was Tuo. He was the son of King Huan. He reigned for fifteen years.
Poetry: One chapter from the 'Royal Domains' section. See under King Ping.
Airs of Qi: Duke Xiang, a total of six chapters. 'South Mountain', 'Fu Field', 'Lu Jin', 'Worn-out Bamboo Basket', 'Returning Carriage', 'Alas'.
Airs of Zheng: Six chapters. 'Young Master Jiang', 'Uncle Hunting', 'Great Uncle Hunting', 'Moth-Eaten Fur Coat', 'Following the Great Road', 'The Woman Says, 'The Cock Crows''.
又二篇。褰裳湊洧。
五祖提多迦尊者 摩伽陀國人也。未詳其姓。初名香眾。梵語提多迦此云通真量。初香眾從鞠多尊者求出家。鞠多問之曰。汝身出家心出家耶。香眾曰。我來出家非為身心。鞠多曰。不為身心。復誰出家。曰。夫出家者無我我故。無我我故即心不生滅。心不生滅。則是常道諸佛亦常。心無形相。其體亦然。鞠多曰。汝當大悟心自通達。宜依佛法僧紹隆聖種。即為剃落受具足戒。名之曰提多迦。授以大法。提多迦得法已。行化至中印度。其國有大仙者八千人。其首曰彌遮迦。師眾詣尊者而禮之。遂求出家。其徒仙眾從之而俱求出家。尊者受之。鬚髮自除。袈裟著體。尊者命遮迦曰。昔如來以大法眼密付大迦葉。展轉而至於我。我今付汝。汝當傳持勿絕。聽吾偈曰。通達本心法。無法無非法。悟了同未悟。無心亦無法。偈已尊者起身大虛作十八變。用火光三昧而自焚之。彌遮迦與眾收其舍利。建塔于班茶山供養之。當此周莊王之世也(正宗記)。
厘王
胡齊。莊王子。在位五年。齊桓公始霸會諸侯為盟主用管仲為政。號曰仲父。四民不使雜處。制國為二十一鄉。作內政而寄軍令。謹正鹽筴。
詩 唐風晉也。武公二篇。無衣有杖之杜。
鄭風 十一篇。有女同車山
【現代漢語翻譯】 又一篇。（以下講述提多迦尊者的故事）
五祖提多迦尊者（Fifth Ancestor Dhitika）：是摩伽陀國（Magadha，古印度十六雄國之一）人。他的姓氏已不可考，最初的名字是香眾。梵語『提多迦』，翻譯成中文是『通真量』的意思。最初，香眾向鞠多尊者（Gupta）請求出家。鞠多問他：『你是身出家還是心出家呢？』香眾回答說：『我來出家不是爲了身，也不是爲了心。』鞠多說：『不爲了身心，又是爲了什麼出家呢？』香眾說：『所謂出家，是因為沒有我執，沒有我執的緣故，心就不生不滅。心不生不滅，就是常道，諸佛也是常住不變的。心沒有形狀和相貌，它的本體也是如此。』鞠多說：『你應該會大徹大悟，心自然會通達。應該依靠佛法僧，來繼承和發揚聖賢的種子。』於是為他剃度，授了具足戒，給他取名為提多迦，並傳授了大法。
提多迦得法后，前往中印度弘法。那裡有八千位大仙，他們的首領叫做彌遮迦（Mishaka）。彌遮迦帶領眾人去拜見尊者，並請求出家。他的徒弟們也跟隨他一起請求出家。尊者接受了他們的請求，他們的鬚髮自然脫落，袈裟自然穿在身上。尊者對彌遮迦說：『過去如來（Tathagata，佛陀的稱號）將大法眼秘密地傳付給大迦葉（Mahakashyapa），輾轉相傳直到我這裡。我現在傳給你，你應當好好地傳承下去，不要斷絕。』聽我的偈語：『通達本心法，無法無非法。悟了同未悟，無心亦無法。』說完偈語后，尊者起身在虛空中示現十八種變化，用火光三昧（fire samadhi）自焚。彌遮迦和眾人收集了他的舍利（relics），在班茶山（Pancha Mountain）建造佛塔來供養。這大約是周莊王在位的時代（《正宗記》記載）。
厘王（King Li of Zhou）
胡齊，是莊王的兒子，在位五年。齊桓公開始稱霸，會合諸侯結盟，任用管仲為政，號稱『仲父』。讓士、農、工、商四種人不要混雜居住。將國都劃分爲二十一個鄉。制定內政，併兼管軍事命令。認真管理鹽的專賣。
詩：《唐風》是晉地的民歌，有《武公》二篇，《無衣》、《有杕之杜》。
鄭風：共十一篇，《有女同車》、《山有扶蘇》等。
【English Translation】 Another section. (The following tells the story of Venerable Dhitika)
The Fifth Ancestor, Venerable Dhitika: He was a native of Magadha (one of the sixteen great kingdoms of ancient India). His surname is unknown, and his original name was Xiang Zhong. The Sanskrit word 'Dhitika' translates to 'Penetrating True Measure' in Chinese. Initially, Xiang Zhong sought ordination from Venerable Gupta. Gupta asked him, 'Are you renouncing the world with your body or with your mind?' Xiang Zhong replied, 'I come to renounce the world neither for the sake of the body nor for the sake of the mind.' Gupta said, 'If not for the body and mind, then for what are you renouncing the world?' Xiang Zhong said, 'The so-called renunciation is because there is no attachment to self. Because there is no attachment to self, the mind neither arises nor ceases. The mind neither arising nor ceasing is the eternal path, and all Buddhas are also eternally unchanging. The mind has no form or appearance, and its essence is also like this.' Gupta said, 'You should have a great enlightenment, and your mind will naturally become clear. You should rely on the Buddha, Dharma, and Sangha to inherit and promote the seeds of the sages.' So he shaved his head, gave him the complete precepts, named him Dhitika, and transmitted the great Dharma to him.
After Dhitika received the Dharma, he went to Central India to propagate it. There were eight thousand great immortals there, and their leader was called Mishaka. Mishaka led the people to pay respects to the Venerable One and requested to be ordained. His disciples also followed him to request ordination. The Venerable One accepted their request, and their beards and hair naturally fell off, and the kasaya (robe) naturally appeared on their bodies. The Venerable One said to Mishaka, 'In the past, the Tathagata (title of the Buddha) secretly transmitted the Dharma Eye to Mahakashyapa, which has been passed down to me. Now I pass it on to you, and you should inherit it well and not let it be cut off.' Listen to my verse: 'Penetrating the original mind Dharma, there is no Dharma, no non-Dharma. Enlightenment is the same as non-enlightenment, no mind is also no Dharma.' After reciting the verse, the Venerable One rose up and manifested eighteen kinds of transformations in the void, using the fire samadhi (fire samadhi) to self-immolate. Mishaka and the others collected his relics and built a pagoda on Pancha Mountain to enshrine them. This was approximately during the reign of King Zhuang of Zhou (recorded in the 'Zheng Zong Ji').
King Li of Zhou
Hu Qi, was the son of King Zhuang, reigned for five years. Duke Huan of Qi began to dominate, uniting the feudal lords in alliance, and appointed Guan Zhong to govern, known as 'Zhongfu'. He made the four classes of people, scholars, farmers, artisans, and merchants, not live in mixed communities. He divided the capital into twenty-one villages. He formulated internal affairs and also managed military orders. He carefully managed the salt monopoly.
Poetry: 'Tang Feng' is the folk songs of Jin, there are two chapters of 'Duke Wu', 'No Robe', 'There is a Prunus Mume'.
Zheng Feng: A total of eleven chapters, 'There is a Woman in the Chariot', 'There are Fusu on the Mountain', etc.
有扶蘇籜兮狡童豐東門之墠風雨出其東門子衿揚之水野有蔓草。
惠王
閬。厘王子。在位二十五年。初莊王愛少子子頹。欲立為太子不克。惠王二年秋。邊伯五大夫怨惠王。召燕衛伐周。王出奔溫居於鄭。燕衛及諸大夫立頹為王。四年鄭伯虢公帥師伐王城。殺子頹及五大夫。奉惠王歸周。二十四年惠王崩。襄王不敢發喪。畏叔帶也。告難於齊。二十五年諸侯謀王室。既定而後發喪(史記)。
詩 唐風二篇。葛生采苓。
鄭風 一篇。清人。
曹風 一篇。蜉蝣。
衛風 二篇。定之方中載馳。
魯頌 魯僖公在位三十三年。至是季孫行父請命于周。而史克作頌四篇。稱僖公也。䮐有駜泮水閟宮史克魯之史官也。
襄王
鄭惠王子。在位三十三年。初惠王少子叔帶有寵。惠后欲立之而不克。至是叔帶欲與戎狄伐周。王知之將誅叔帶。叔帶奔齊。王元年齊桓公會諸侯于葵丘(今汴梁路雍州古匡城。論語子畏於匡者是也。豫州之域)八年王以戎難告齊。齊桓公使諸侯戍周。襄王九年齊桓公卒。王十七年狄人奉叔帶伐周。襄王奔鄭。狄人立叔帶為王。是時晉文公避驪姬之難始返國。襄王告急於晉。晉文公帥諸侯伐周。而殺叔帶。奉襄王歸周。王賜文公為侯伯。
【現代漢語翻譯】 現代漢語譯本 有茂盛的竹筍啊，那輕佻的少年在東門外的空地上游蕩。風雨從東門吹來，他的青色衣領被風吹起。郊外的田野里，蔓草叢生。
惠王
姬閬（姬姓，名閬），厘王子。在位二十五年。當初莊王寵愛少子子頹（子頹，人名），想立他為太子但沒有成功。惠王二年秋，邊伯（邊伯，人名）等五位大夫怨恨惠王，召集燕國和衛國攻打周朝。惠王逃到溫地，居住在鄭國。燕國、衛國和各位大夫擁立子頹為王。四年，鄭伯（鄭國國君）和虢公（虢國國君）率領軍隊攻打王城，殺死子頹和五位大夫，護送惠王返回周朝。二十四年，惠王去世。襄王（周襄王）不敢發佈喪事，是害怕叔帶（叔帶，人名）作亂。向齊國告急。二十五年，諸侯商議王室事務，確定之後才發佈喪事（出自《史記》）。
詩 《唐風》二篇。《葛生》、《采苓》。
《鄭風》一篇。《清人》。
《曹風》一篇。《蜉蝣》。
《衛風》二篇。《定之方中》、《載馳》。
《魯頌》 魯僖公（魯僖公，魯國國君）在位三十三年。到這時，季孫行父（季孫行父，人名）朝聘于周，史克（史克，人名）創作了四篇頌歌，稱頌僖公。《䮐》、《有駜》、《泮水》、《閟宮》。史克是魯國的史官。
襄王
姬鄭（姬姓，名鄭），鄭惠王子。在位三十三年。當初惠王的小兒子叔帶受寵，惠后想立他為太子但沒有成功。到這時，叔帶想與戎狄攻打周朝。襄王知道后想誅殺叔帶，叔帶逃到齊國。襄王元年，齊桓公（齊桓公，齊國國君）在葵丘（葵丘，地名，在今河南省開封市附近）會見諸侯。論語中孔子所說的『子畏於匡』的匡地就在豫州境內。八年，襄王因為戎族侵擾向齊國告急，齊桓公派遣諸侯戍守周朝。襄王九年，齊桓公去世。襄王十七年，狄人擁立叔帶攻打周朝。襄王逃到鄭國。狄人擁立叔帶為王。這時晉文公（晉文公，晉國國君）因為驪姬之亂剛回國。襄王向晉國告急。晉文公率領諸侯攻打周朝，殺死了叔帶，護送襄王返回周朝。襄王賜予文公為侯伯。
【English Translation】 English version There are luxuriant bamboo shoots, a frivolous young man wanders on the open ground outside the east gate. The wind and rain come from the east gate, his blue collar flutters in the wind. In the wild fields, creeping grasses grow.
King Hui (King Hui, personal name)
Ji Lang (Ji, surname; Lang, personal name), son of Prince Li. Reigned for twenty-five years. Initially, King Zhuang favored his youngest son, Zi Tui (Zi Tui, personal name), and wanted to make him the crown prince but was unsuccessful. In the second year of King Hui's reign, Bian Bo (Bian Bo, personal name) and five other high officials resented King Hui and summoned the states of Yan and Wei to attack Zhou. King Hui fled to Wen and resided in Zheng. Yan, Wei, and the high officials installed Zi Tui as king. In the fourth year, the Duke of Zheng (Duke of Zheng, ruler of Zheng) and the Duke of Guo (Duke of Guo, ruler of Guo) led troops to attack the royal city, killing Zi Tui and the five high officials, and escorted King Hui back to Zhou. In the twenty-fourth year, King Hui passed away. King Xiang (King Xiang of Zhou) did not dare to announce the mourning, fearing that Shu Dai (Shu Dai, personal name) would cause trouble. He appealed to Qi for help. In the twenty-fifth year, the feudal lords discussed the affairs of the royal house, and only after settling them did they announce the mourning (from 'Records of the Grand Historian').
Poetry: Two poems from 'Airs of Tang'. 'Ge Sheng', 'Cai Ling'.
One poem from 'Airs of Zheng'. 'Qing Ren'.
One poem from 'Airs of Cao'. 'Fu You'.
Two poems from 'Airs of Wei'. 'Ding Zhi Fang Zhong', 'Zai Chi'.
'Lu Hymns': Duke Xi of Lu (Duke Xi of Lu, ruler of Lu) reigned for thirty-three years. At this time, Ji Sun Xingfu (Ji Sun Xingfu, personal name) paid tribute to Zhou, and Shi Ke (Shi Ke, personal name) composed four hymns praising Duke Xi. 'Yong', 'You Bi', 'Pan Shui', 'Bi Gong'. Shi Ke was the historian of Lu.
King Xiang (King Xiang, personal name)
Ji Zheng (Ji, surname; Zheng, personal name), son of Prince Hui of Zheng. Reigned for thirty-three years. Initially, King Hui's youngest son, Shu Dai, was favored, and Empress Hui wanted to make him the crown prince but was unsuccessful. At this time, Shu Dai wanted to attack Zhou with the Rong and Di tribes. King Xiang learned of this and wanted to execute Shu Dai, but Shu Dai fled to Qi. In the first year of King Xiang's reign, Duke Huan of Qi (Duke Huan of Qi, ruler of Qi) met with the feudal lords at Kuiqiu (Kuiqiu, place name, near present-day Kaifeng, Henan). The Kuang mentioned by Confucius in the Analects, where 'Zi was afraid in Kuang', is within the territory of Yu Province. In the eighth year, King Xiang appealed to Qi for help because of the Rong invasions, and Duke Huan of Qi sent the feudal lords to garrison Zhou. In the ninth year of King Xiang's reign, Duke Huan of Qi passed away. In the seventeenth year of King Xiang's reign, the Di people installed Shu Dai as king and attacked Zhou. King Xiang fled to Zheng. The Di people installed Shu Dai as king. At this time, Duke Wen of Jin (Duke Wen of Jin, ruler of Jin) had just returned to his country because of the Li Ji rebellion. King Xiang appealed to Jin for help. Duke Wen of Jin led the feudal lords to attack Zhou, killed Shu Dai, and escorted King Xiang back to Zhou. King Xiang bestowed upon Duke Wen the title of Hegemon.
詩衛風 文公三篇。螮蝀相鼠于旄。又一篇。木瓜。美齊桓公也。
陳風 宣公二篇。防有鵲巢月出。
秦風 穆公一篇。黃鳥。康公四篇。晨風無衣渭陽權輿。
六祖彌遮迦尊者 中印度人也。未詳姓氏。一日至北天竺國。市中一人持酒器逆祖曰。尊者何方而來。欲往何所。祖曰。從自心來。欲往無處。曰識我手中物否。祖曰。此是觸器而負凈者。曰尊者其識我否。祖曰。我即不識。識即不我。祖復謂之曰。汝可自道姓氏。其人遂說偈曰。我今生此國。復憶昔時日。本姓頗羅墮名字婆須密。祖攝受為其剃度。以圓戒德。尋命之曰。我方老邁將般涅槃。如來正法眼藏今以付汝。汝當傳之無使斷絕。聽吾偈曰。無心無可得。說得不名法。若了心非心。始解心心法偈已。尊者即入獅子奮迅三昧。騰身太虛高七多羅木。卻複本座化火自焚。婆須密收靈骨舍利。以七寶函貯之。建塔置其上層供養。當此周襄王之世也(正宗記)。
頃王
壬臣襄王子。在位六年。
詩曹風 共公三篇。候人鴖鳩下泉。
陳風 靈公二篇。株林澤陂。
匡王
班。頃王子。在位二十一年。
定王
瑜。匡王子。在位二十一年。
老子 姓李氏。名聃。字伯陽。
【現代漢語翻譯】 詩經衛風，文公有三篇：《螮蝀》（dì dōng，彩虹）《相鼠》《于旄》（yú máo，地名）。又一篇：《木瓜》，讚美齊桓公的。 陳風，宣公有二篇：《防有鵲巢》《月出》。 秦風，穆公有一篇：《黃鳥》。康公有四篇：《晨風》《無衣》《渭陽》（wèi yáng，渭水北岸）《權輿》（quán yú，開始）。 六祖彌遮迦尊者（Mǐzhējiā Zūnzhě），中印度人，未詳其姓氏。一日至北天竺國，市中一人持酒器迎面而來，問尊者：『您從何方而來？欲往何處？』尊者答：『從自心而來，欲往無處。』那人問：『識得我手中之物嗎？』尊者答：『此是觸器而負凈者。』那人又問：『尊者您識得我嗎？』尊者答：『我不識你，若識你，即非真我。』尊者反問那人：『你可自報姓氏？』其人遂說偈曰：『我今生此國，復憶昔時日。本姓頗羅墮（Pōluóduò），名字婆須密（Pósūmì）。』尊者攝受他，為他剃度，授以圓滿戒律。隨即囑咐他說：『我已年邁，將入涅槃。如來正法眼藏，今交付於你，你當傳之，勿使斷絕。聽我偈曰：無心無可得，說得不名法。若了心非心，始解心心法。』偈語說完，尊者即入獅子奮迅三昧（Shīzifènxùn Sānmèi），騰身至太虛高七多羅木（duōluómù），復回本座，化火自焚。婆須密收其靈骨舍利，以七寶函貯之，建塔置於上層供養。時當週襄王之世（《正宗記》）。 頃王 壬臣年，襄王之子。在位六年。 詩經曹風，共公有三篇：《候人》《鴖鳩》（mín jiū，水鳥）《下泉》。 陳風，靈公有二篇：《株林》《澤陂》（zé bēi，水邊）。 匡王 班，頃王之子。在位二十一年。 定王 瑜，匡王之子。在位二十一年。 老子，姓李，名耳，字伯陽。
【English Translation】 English version: Book of Songs, Wei Feng, Duke Wen has three poems: 'Di Dong' (dì dōng, rainbow), 'Xiang Shu', 'Yu Mao' (yú máo, place name). Another poem: 'Mu Gua', praising Duke Huan of Qi. Chen Feng, Duke Xuan has two poems: 'Fang You Que Chao', 'Yue Chu'. Qin Feng, Duke Mu has one poem: 'Huang Niao'. Duke Kang has four poems: 'Chen Feng', 'Wu Yi', 'Wei Yang' (wèi yáng, north bank of the Wei River), 'Quan Yu' (quán yú, beginning). The Sixth Patriarch, Venerable Mǐzhējiā (Mǐzhējiā Zūnzhě), was from Central India, his surname unknown. One day, he arrived in North India, and a man in the market, holding a wine vessel, approached him and asked, 'Where do you come from, Venerable One? Where do you intend to go?' The Venerable One replied, 'I come from my own mind, and I intend to go nowhere.' The man asked, 'Do you recognize what is in my hand?' The Venerable One replied, 'This is a vessel that touches and carries purity.' The man then asked, 'Do you recognize me, Venerable One?' The Venerable One replied, 'I do not recognize you; if I recognize you, then it is not the true self.' The Venerable One then asked the man, 'Can you tell me your surname?' The man then spoke a verse, saying, 'I am born in this country now, and I recall the days of old. My original surname is Pōluóduò (Pōluóduò), and my name is Pósūmì (Pósūmì).' The Venerable One accepted him, shaved his head, and bestowed upon him the complete precepts. He then instructed him, saying, 'I am old and about to enter Nirvana. The Treasury of the Eye of the True Dharma of the Tathagata is now entrusted to you. You must transmit it and not let it be cut off. Listen to my verse: With no mind, nothing can be obtained; what can be said is not the Dharma. If you understand that the mind is not the mind, then you will begin to understand the Dharma of the mind.' After the verse was spoken, the Venerable One entered the Lion's Swift Samadhi (Shīzifènxùn Sānmèi), ascended into the vast sky to a height of seven Tala trees (duōluómù), and returned to his seat, where he transformed into fire and self-immolated. Pósūmì collected his spiritual bone relics, stored them in a seven-jeweled box, and built a pagoda on the upper level to enshrine them. This was during the reign of King Xiang of the Zhou Dynasty (from 'Zheng Zong Ji'). King Qing In the year Ren Chen, the son of King Xiang. Reigned for six years. Book of Songs, Cao Feng, Duke Gong has three poems: 'Hou Ren', 'Min Jiu' (mín jiū, water bird), 'Xia Quan'. Chen Feng, Duke Ling has two poems: 'Zhu Lin', 'Ze Bei' (zé bēi, waterside). King Kuang Ban, the son of King Qing. Reigned for twenty-one years. King Ding Yu, the son of King Kuang. Reigned for twenty-one years. Lao Tzu, surname Li, given name Er, courtesy name Boyang.
聃謚也。定王三年丁巳九月十四日生楚國陳郡苦縣賴鄉曲仁里。聃之生也。釋迦文佛入滅已三百四十六年矣。簡王四年己卯。伯陽年二十三。仕周為守藏吏。十三年遷柱下史。自是五十四年不遷時人目為吏隱。敬王元年壬午。老子年八十六歲。去周與散關(今陜西興元路鳳州)。令尹喜西遊流沙。而死於扶風郡。葬槐里(今陜西安西路興平縣也)。
七祖婆須蜜尊者 北天竺國人也。姓頗羅墮。遇彌遮迦出家受法。行化至迦摩羅國。忽有智有來前。稱名佛陀難提。今與尊者論義。須蜜曰。仁者論即不義。義即不論。若擬論義終非義論。難提以其義勝遂求度。須蜜特命四果聖人。為其授戒。未幾乃命之曰。如來正法眼藏今以付汝。汝其傳之。慎無斷絕。聽吾偈曰。心同虛空界。示等虛空法。證得虛空時。無是無非法。已而須蜜起身作十八變。乃入慈心三昧。時梵王帝釋及諸天眾俱來作禮。而說偈言。賢劫眾聖祖。而當第七位。尊者哀念我。請為宣佛地。須蜜從三昧起。示眾曰。我所得法而非有故。若識佛地離有無故。語已還入三昧。示涅槃相。難提即于本座起七寶塔。秘其全體。當此周定王之世也(正宗記)。
列祖葬全身者始此。
簡王
夷定王弟。在位十四年。
靈王
泄心
【現代漢語翻譯】 現代漢語譯本 聃，謚號為聃。定王三年丁巳九月十四日生於楚國陳郡苦縣賴鄉曲仁里。老聃出生時，釋迦文佛（Śākyamuni Buddha）入滅已經三百四十六年了。簡王四年己卯，伯陽（伯陽，即老子）年二十三歲，在周朝做守藏吏。十三年後升爲柱下史。自此五十四年沒有陞遷，當時的人認為他是隱士。敬王元年壬午，老子八十六歲，離開周朝，到了散關（今陜西興元路鳳州）。令尹喜（尹喜，人名）向西去流沙，死於扶風郡，葬在槐里（今陜西安西路興平縣）。
七祖婆須蜜尊者（Vasumitra），是北天竺國人，姓頗羅墮。遇到彌遮迦（Mīcaka）出家並接受佛法。他前往迦摩羅國弘揚佛法，忽然有個名叫佛陀難提（Buddhanandi）的人前來，說：『我今天要和尊者辯論佛法。』婆須蜜說：『仁者，辯論就不是真義，真義就無法辯論。如果想要辯論，最終也不會是真義的辯論。』佛陀難提因為覺得婆須蜜的義理勝過自己，於是請求度化。婆須蜜特別命令四果聖人為他授戒。不久，婆須蜜對佛陀難提說：『如來正法眼藏（Tathāgata』s Right Dharma Eye Treasury），現在交付給你，你要好好傳承，不要斷絕。』並說了偈語：『心同虛空界，示等虛空法，證得虛空時，無是無非法。』說完，婆須蜜起身，示現十八種變化，然後進入慈心三昧（mettā-samādhi）。當時梵王（Brahmā）、帝釋（Indra）以及諸天眾都來禮拜，並說了偈語：『賢劫眾聖祖，而當第七位，尊者哀念我，請為宣佛地。』婆須蜜從三昧中出來，告訴大家：『我所得到的法並非實有，如果認識佛地，就能遠離有和無。』說完，再次進入三昧，示現涅槃（nirvāṇa）之相。佛陀難提就在他原來的座位上建造了一座七寶塔，將他的全身秘藏其中。這件事發生在周定王時期（《正宗記》記載）。
列祖葬全身者始於此。
簡王
夷定王的弟弟，在位十四年。
靈王
泄心
【English Translation】 English version Dan, whose posthumous title was Dan, was born on the 14th day of the ninth month of the Ding Si year during the third year of King Ding of Zhou, in Quren Village, Laixiang, Ku County, Chen Commandery of the Chu State. When Lao Dan was born, 346 years had passed since Śākyamuni Buddha entered parinirvāṇa. In the fourth year of King Jian, Ji Mao, Boyang (Boyang, i.e., Lao Tzu) was 23 years old and served as the Keeper of Archives in the Zhou Dynasty. Thirteen years later, he was promoted to the Historian of the Pillar. Since then, he was not promoted for 54 years, and people at that time regarded him as a recluse official. In the first year of King Jing, Ren Wu, Lao Tzu was 86 years old and left the Zhou Dynasty, arriving at Sanguan (now Fengzhou, Xingyuan Road, Shaanxi). Yin Xi (Yin Xi, a personal name) went west to the quicksand and died in Fufeng Commandery, and was buried in Hualili (now Xingping County, Anxi Road, Shaanxi).
The Seventh Ancestor, Venerable Vasumitra, was a native of North India, with the surname Pharada. He encountered Mīcaka, renounced the world, and received the Dharma. He went to Kamara to propagate the Dharma. Suddenly, a man named Buddhanandi came forward and said, 'I want to debate the Dharma with the Venerable today.' Vasumitra said, 'Benevolent one, debate is not the true meaning, and the true meaning cannot be debated. If you want to debate, it will ultimately not be a debate of the true meaning.' Buddhanandi felt that Vasumitra's meaning surpassed his own, so he requested to be converted. Vasumitra specially ordered the Arhats of the Four Fruits to ordain him. Soon, Vasumitra said to Buddhanandi, 'The Tathāgata』s Right Dharma Eye Treasury is now entrusted to you. You must inherit it well and not let it be cut off.' And he spoke a verse: 'The mind is like the realm of emptiness, the teachings are like the Dharma of emptiness, when emptiness is realized, there is neither is nor is not.' After speaking, Vasumitra rose up, manifested eighteen transformations, and then entered the mettā-samādhi. At that time, Brahmā, Indra, and all the devas came to pay homage and spoke a verse: 'The ancestor of the sages of the Bhadrakalpa, holding the seventh position, may the Venerable have compassion on me and please proclaim the Buddha-land.' Vasumitra emerged from samādhi and told everyone, 'The Dharma I have attained is not real, if you recognize the Buddha-land, you can be free from being and non-being.' After speaking, he entered samādhi again, manifesting the appearance of nirvāṇa. Buddhanandi built a seven-jeweled pagoda on his original seat, secretly enshrining his entire body within it. This event occurred during the reign of King Ding of Zhou (recorded in the 'Zhengzong Ji').
This is the beginning of the ancestors being buried with their whole bodies.
King Jian
The younger brother of King Yi Ding, reigned for fourteen years.
King Ling
Xie Xin
。簡王子。在位二十七年。
孔子 靈王二十一年庚戌十一月庚子。生魯國陬邑平鄉。母顏氏禱于尼丘而生故名丘。字仲尼。孔子之生也。釋迦文佛入滅四百年。敬王四十一年壬戌孔子。卒年七十三歲。葬魯曲阜(今濟寧路兗州禹貢九州之一也。尼丘山隸兗州泗水縣)。
景王
貴。靈王子。在位二十五年。王十八年太子聖卒。王少子朝王欲立之。未果王崩。周相單旗劉狄立王次子猛為王。子朝因舊官百工之喪職秩者。以逐劉子。劉子奔揚。單子奉子猛於莊宮。子朝之徒夜使人取猛以歸。單子出奔。子朝之徒奉王猛以追單子。晉人帥師納王猛於王城。猛尋卒。是曰悼王。諸大夫奉王猛母弟丐為王。是曰敬王。子朝又見敬王下。
八祖佛陀難提尊者 迦摩羅國人也。姓瞿曇氏。頂有肉髻。辯捷無礙。初遇婆須蜜出家得道。行化至提伽國。度弟子伏馱蜜多付法。偈曰。虛空無內外。心法亦如此。若了虛空故。是達真如理。爾時尊者即現神變。卻複本座。儼然寂滅。眾興寶塔。葬其全身。當此周景王之世也(正宗記)。
敬王
丐。景王子。在位四十三年。王元年周大夫尹氏立子朝為王入王城。王如劉。王四年冬克鞏逐王子朝。王入于成周。自是謂王城為西周。成周為東周王十六年。
【現代漢語翻譯】 簡王子（Jian Prince）。在位二十七年。
孔子（Confucius）。靈王（Ling King）二十一年庚戌十一月庚子，生於魯國（Lu State）陬邑（Zouyi）平鄉（Pingxiang）。母親顏氏（Yan Shi）在尼丘山（Ni Qiu Mountain）祈禱而生，故名丘（Qiu），字仲尼（Zhong Ni）。孔子出生時，釋迦文佛（Sakyamuni Buddha）入滅四百年。敬王（Jing King）四十一年壬戌，孔子去世，享年七十三歲，葬于魯國曲阜（Qufu, in Lu State）（今濟寧路（Jining Road），兗州（Yanzhou），禹貢九州（Yu Gong's Nine Provinces）之一，尼丘山隸屬兗州泗水縣（Sishui County））。
景王（Jing King）
貴（Gui）。靈王子（Ling Prince）。在位二十五年。景王十八年，太子聖（Prince Sheng）去世。景王少子朝（Prince Zhao）想被立為王，未果，景王駕崩。周相（Zhou Prime Minister）單旗（Shan Qi）、劉狄（Liu Di）立景王次子猛（Meng）為王。子朝因為舊官百工中喪失職位的，驅逐劉子（Liu Zi）。劉子逃往揚（Yang）。單子（Shan Zi）在莊宮（Zhuang Palace）擁立子猛（Zi Meng）。子朝的黨徒夜裡派人取走子猛回去。單子出逃。子朝的黨徒擁立王猛追趕單子。晉國（Jin State）派兵護送王猛進入王城。王猛不久去世，謚號悼王（Dao King）。諸位大夫擁立王猛的同母弟丐（Gai）為王，是為敬王。子朝又來進見敬王。
八祖佛陀難提尊者（Eighth Ancestor Buddhanandi）。迦摩羅國（Kamarupa）人，姓瞿曇氏（Gautama）。頭頂有肉髻（ushnisha），辯才敏捷無礙。最初遇到婆須蜜（Vasumitra）出家得道。前往提伽國（Tiga）弘法，度化弟子伏馱蜜多（Buddhamitra）並傳法。偈語說：『虛空無內外，心法亦如此。若了虛空故，是達真如理。』當時尊者即現神通變化，回到原來的座位，安然寂滅。眾人興建寶塔，葬其全身。正當周景王（Jing King of Zhou）在位之時（《正宗記》）。
敬王（Jing King）
丐（Gai）。景王子（Jing Prince）。在位四十三年。敬王元年，周大夫尹氏（Yin Shi）擁立子朝為王，進入王城。敬王前往劉（Liu）。敬王四年冬天，攻克鞏（Gong），驅逐王子朝。敬王進入成周（Cheng Zhou）。從此稱王城為西周（Western Zhou），成周為東周（Eastern Zhou）。敬王十六年。
【English Translation】 Jian Prince. Reigned for twenty-seven years.
Confucius. Born in the 11th month of the Gengxu year, Gengzi day, during the 21st year of Ling King, in Pingxiang, Zouyi, Lu State. His mother, Yan Shi, prayed at Ni Qiu Mountain and gave birth to him, hence the name Qiu, courtesy name Zhong Ni. Confucius was born four hundred years after the Parinirvana of Sakyamuni Buddha. Confucius passed away in the Renxu year, the 41st year of Jing King, at the age of seventy-three, and was buried in Qufu, Lu State (now Jining Road, Yanzhou, one of Yu Gong's Nine Provinces; Ni Qiu Mountain belongs to Sishui County, Yanzhou).
Jing King
Gui. Ling Prince. Reigned for twenty-five years. In the 18th year of Jing King, Crown Prince Sheng passed away. Jing King's younger son, Zhao, wanted to be established as king, but it did not happen, and Jing King passed away. Zhou Prime Ministers Shan Qi and Liu Di established Jing King's second son, Meng, as king. Zhao, because of the loss of positions among the old officials and artisans, drove out Liu Zi. Liu Zi fled to Yang. Shan Zi supported Zi Meng in Zhuang Palace. Zhao's followers sent people at night to take Zi Meng back. Shan Zi fled. Zhao's followers supported King Meng to pursue Shan Zi. The Jin State sent troops to escort King Meng into the royal city. King Meng soon passed away, and was posthumously named Dao King. The various officials established King Meng's younger brother by the same mother, Gai, as king, who became Jing King. Zhao then came to see Jing King.
The Eighth Ancestor, Buddhanandi. A native of Kamarupa, with the surname Gautama. He had an ushnisha on his head and possessed unobstructed eloquence. He initially encountered Vasumitra, renounced the world, and attained enlightenment. He went to Tiga to propagate the Dharma, converted his disciple Buddhamitra, and transmitted the Dharma to him. His verse says: 'The void has no inside or outside, the mind-dharma is also like this. If you understand the void, you will attain the true suchness.' At that time, the Venerable manifested supernatural transformations, returned to his original seat, and peacefully entered Nirvana. The assembly erected a stupa and buried his entire body. This was during the reign of Jing King of Zhou (from the Record of the Orthodox Lineage).
Jing King
Gai. Jing Prince. Reigned for forty-three years. In the first year of Jing King, the Zhou official Yin Shi established Zhao as king and entered the royal city. Jing King went to Liu. In the winter of the fourth year of Jing King, Gong was captured and Prince Zhao was driven out. Jing King entered Cheng Zhou. From then on, the royal city was called Western Zhou, and Cheng Zhou was called Eastern Zhou. In the sixteenth year of Jing King.
子朝之徒作亂。王出奔于晉。十七年晉侯帥師納王。王入于王城(已上之年月春秋中)。
九祖伏馱蜜多尊者 提伽國人也。姓毗舍羅。八祖行化至毗舍羅家。其父長者致禮問何所須。祖曰。我求侍者。長者曰。我有一子名伏馱蜜多。年已五十。口未曾言足不曾履。祖曰。如汝所說真吾弟子。伏馱聞之。遽起禮拜而說偈言父母非我親。誰是最親者。諸佛非吾道。誰是最道者。祖答曰。汝言與心親。父母非可比。汝行與道合。諸佛心即是。外求有相佛。與汝不相似。欲識汝本心。非合亦非離。伏馱聞偈已。便行七步。祖曰。此子悲願廣大。慮父母愛情難捨故不言不履耳。長者遂舍令出家。祖授以具戒。付以法眼。既得法已。行化至中印度。授弟子脅尊者正法眼藏偈曰。真理本無名。因名顯真理。受得真實法。非真亦非偽。法已即入滅盡三昧而般涅槃。眾以香油旃檀阇維。收舍利建塔于那蘭陀寺。當此周敬王之世也(正宗記)。
元王
仁。敬王子。在位八年。
貞定王
介。元王子。在位二十八年崩。子去疾立(是為哀王)立三月弟叔襲殺哀王而自立(是為思王)立五月少弟嵬攻殺思王而自立。考王也(史記)。
辛卯十九年。世尊入滅五百歲。天竺國無著菩薩其弟天親菩薩。初
【現代漢語翻譯】 子朝的黨羽作亂，國王逃亡到晉國。十七年後，晉侯率領軍隊護送國王回國。國王進入王城（以上這些年代都記載在《春秋》中）。
第九祖 伏馱蜜多尊者（Bhadda Mitta）：是提伽國人，姓毗舍羅。第八祖在行化時來到毗舍羅家。他的父親長者向祖師致禮，問道：『您需要什麼？』祖師說：『我需要一位侍者。』長者說：『我有一個兒子名叫伏馱蜜多，已經五十歲了，口未曾說過話，腳未曾走過路。』祖師說：『正如你所說，這真是我的弟子。』伏馱蜜多聽了這話，立刻起身禮拜，並說了偈語：『父母不是我最親的人，誰才是最親的人？諸佛不是我的道，誰才是真正的道？』祖師回答說：『你的言語與心相親，父母無法相比。你的行為與道相合，諸佛的心就是道。向外尋求有相的佛，與你並不相似。想要認識你的本心，既不是聚合也不是分離。』伏馱蜜多聽了偈語后，便走了七步。祖師說：『這個孩子悲願廣大，考慮到父母的愛情難以割捨，所以才不說話不走路啊。』長者於是捨棄了他，讓他出家。祖師授予他具足戒，並傳付給他正法眼藏。得到正法后，他行化到中印度，將正法眼藏傳授給弟子脅尊者（Parsva），並說了偈語：『真理本來沒有名字，因為有了名字才顯現真理。接受到真實的法，不是真也不是假。』傳法完畢后，他便進入滅盡三昧而般涅槃。眾人用香油和旃檀火化了他的遺體，收集舍利，在那蘭陀寺（Nalanda）建造佛塔。當時是周敬王的時代（出自《正宗記》）。
元王
是仁王的兒子敬王之子，在位八年。
貞定王
是元王的兒子介。在位二十八年去世。兒子去疾即位（即哀王），即位三個月后，弟弟叔襲擊殺了哀王而自立（即思王），即位五個月后，小弟弟嵬攻殺了思王而自立，他就是考王（出自《史記》）。
辛卯十九年，世尊入滅五百年。天竺國（India）的無著菩薩（Asanga）和他的弟弟天親菩薩（Vasubandhu），最初...
【English Translation】 The followers of Zi Chao rebelled. The king fled to Jin. Seventeen years later, the Marquis of Jin led troops to escort the king back. The king entered the royal city (the years above are from the 'Spring and Autumn Annals').
The Ninth Ancestor, Bhadda Mitta: He was from the country of Tigga, with the surname Visala. The Eighth Ancestor, while propagating the Dharma, arrived at the house of Visala. His father, the elder, paid respects and asked what was needed. The Ancestor said, 'I seek an attendant.' The elder said, 'I have a son named Bhadda Mitta, who is fifty years old. His mouth has never spoken, and his feet have never walked.' The Ancestor said, 'As you say, he is truly my disciple.' Bhadda Mitta, upon hearing this, immediately arose, bowed, and spoke a verse: 'Parents are not my closest kin, who then is the closest? The Buddhas are not my path, who then is the true path?' The Ancestor replied, 'Your words are close to your heart; parents cannot compare. Your actions are in accord with the path; the minds of all Buddhas are the path itself. Seeking an external Buddha with form is not like you. If you wish to know your original mind, it is neither union nor separation.' After hearing the verse, Bhadda Mitta took seven steps. The Ancestor said, 'This child has great compassion and vows. He refrains from speaking and walking out of consideration for the love of his parents, which is difficult to relinquish.' The elder then relinquished him, allowing him to leave home. The Ancestor bestowed upon him the complete precepts and entrusted him with the Eye Treasury of the True Dharma. Having obtained the Dharma, he propagated it to Central India, transmitting the Eye Treasury of the True Dharma to his disciple Parsva, with the verse: 'True principle is originally without name; it is through name that true principle is revealed. Receiving the true Dharma is neither true nor false.' After transmitting the Dharma, he entered the Samadhi of Cessation and passed into Nirvana. The assembly cremated his body with fragrant oils and sandalwood, collected his relics, and built a stupa at Nalanda Temple. This was during the reign of King Jing of Zhou (from 'Records of the Orthodox Lineage').
King Yuan
The son of King Ren, the son of King Jing, reigned for eight years.
King Zhen Ding
Jie, the son of King Yuan. He reigned for twenty-eight years and died. His son Qu Ji ascended the throne (as King Ai). After three months on the throne, his younger brother Shu attacked and killed King Ai and established himself (as King Si). After five months on the throne, his younger brother Wei attacked and killed King Si and established himself. He was King Kao (from 'Historical Records').
In the nineteenth year of Xinmao, five hundred years after the Parinirvana of the World-Honored One, the Bodhisattva Asanga in India and his brother, the Bodhisattva Vasubandhu, initially...
尚小乘。造論五百部。后契悟大乘。復造大乘論五百部。號千部論師。
十祖脅尊者 中印度人也。本姓難生處胎六十年。父長者香蓋舍其出家。執侍九祖未曾睡眠。謂其脅不至席號脅尊者焉。持化至華氏國。憩一樹下告眾曰。此地變金色。當有聖人入會。言訖地變金色。有長者子富那夜奢。合掌立前而說偈曰。師坐金色地。常說真實義。回光而照我。令入三摩地。祖乃度之既具戒。以如來大法眼藏付之偈曰。真體自然真因真說有理。領得真真法。無行亦無止。付法已即現神變而入涅槃。化火自焚。四眾各以衣裓盛舍利。隨處興塔而供養。當此周貞定王之世也(正宗記)。
考王
嵬。貞定王子也。在位十五年崩。考王封其弟于河南是為桓公。以續周公之官職。桓公卒。子威公代立。威公卒。子惠公代立。乃封其少子于鞏(徐廣曰。惠公之子也)以奉王。號東周惠公。至赧王時。東西周分治。王赧徙都西周。西周武公(徐廣曰。惠公之長子)之共(史記)。
威烈王
午。考王子。在位二十四年。王二十三年九鼎震。命晉大夫魏斯趙籍韓虔為諸侯(史記)。
魏
畢公高之後。與周同姓。畢萬事晉獻公滅魏以封萬為魏大夫。至桓子與趙韓共滅智伯。三分其地。至文侯斯。
【現代漢語翻譯】 現代漢語譯本： 尚小乘（Hinayana）。著論五百部。后契悟大乘（Mahayana），復造大乘論五百部。號千部論師。
十祖脅尊者（Parsva）是中印度人。本姓難生，處胎六十年。父親長者香蓋捨棄他出家。執侍九祖，未曾睡眠，因為他的脅骨不曾挨著蓆子，所以號為脅尊者。他持法教化到了華氏國，在一棵樹下休息，告訴眾人說：『此地將變為金色，當有聖人來參加法會。』說完，地面變為金色。有一位長者的兒子富那夜奢（Punyayashas），合掌站在前面，說了偈語：『師父坐在金色地上，常說真實義理。迴光返照於我，令我進入三摩地（Samadhi）。』脅尊者於是度化了他，為他授具足戒，並將如來大法眼藏傳付給他，並說了偈語：『真體自然真，因真說有理。領得真真法，無行亦無止。』傳法完畢后，脅尊者即現神通變化而入涅槃（Nirvana），化火自焚。四眾弟子各自用衣角盛裝舍利，隨處興建佛塔來供養。當時是周貞定王在位的時代（正宗記）。
考王（King Kao） 嵬（Wei），是周貞定王的兒子。在位十五年駕崩。考王封他的弟弟于河南，是為桓公，以繼續周公的官職。桓公去世，兒子威公繼位。威公去世，兒子惠公繼位，於是封他的小兒子于鞏（徐廣說，是惠公的兒子），來侍奉周王。號為東周惠公。到赧王時，東西周分治。周赧王遷都西周。西周武公（徐廣說，是惠公的長子）的共（史記）。
威烈王（King Weilie） 午（Wu），是考王的兒子。在位二十四年。威烈王二十三年，九鼎震動。命令晉國大夫魏斯、趙籍、韓虔為諸侯（史記）。
魏（Wei） 是畢公高的後代，與周王同姓。畢萬侍奉晉獻公，晉獻公滅掉魏國，將魏地封給畢萬作為魏大夫。到桓子與趙、韓共同滅掉智伯，瓜分了他的土地。到魏文侯斯。
【English Translation】 English version: He esteemed Hinayana (Lesser Vehicle). He composed five hundred treatises. Later, he awakened to Mahayana (Greater Vehicle) and composed another five hundred Mahayana treatises. He was known as the 'Master of a Thousand Treatises'.
The Tenth Patriarch, Venerable Parsva (Rib), was from Central India. His original surname was Nansheng. He remained in the womb for sixty years. His father, the elder Xiang Gai, allowed him to leave home. He attended upon the Ninth Patriarch without ever sleeping. Because his ribs never touched the mat, he was called Venerable Parsva (Rib). He carried the teachings to the country of Huashi. Resting under a tree, he told the assembly, 'This ground will turn golden, and a sage will come to join the assembly.' As soon as he spoke, the ground turned golden. A son of an elder, Punyayashas, stood before him with his palms together and spoke a verse: 'The Master sits on golden ground, constantly speaking the true meaning. Turn your light and shine upon me, so that I may enter Samadhi.' The Patriarch then crossed him over, gave him the complete precepts, and transmitted to him the Treasury of the Dharma Eye of the Tathagata, with the verse: 'The true substance is naturally true, the cause is true, and the explanation has reason. Understand the true, true Dharma, without action and without cessation.' After transmitting the Dharma, he manifested spiritual transformations and entered Nirvana, his body consumed by self-generated fire. The fourfold assembly each used the corners of their robes to collect the Sharira (relics), and erected stupas everywhere to make offerings. This was during the reign of King Zhending of the Zhou Dynasty (Zhengzong Ji).
King Kao Wei, was the son of King Zhending of Zhou. He reigned for fifteen years and passed away. King Kao enfeoffed his younger brother in Henan as Duke Huan, to continue the office of Duke Zhou. Duke Huan died, and his son Duke Wei succeeded him. Duke Wei died, and his son Duke Hui succeeded him, and then enfeoffed his youngest son in Gong (Xu Guang said, he was the son of Duke Hui) to serve the King. He was called Duke Hui of Eastern Zhou. By the time of King Nan, Eastern and Western Zhou were governed separately. King Nan of Zhou moved the capital to Western Zhou. Gong of Duke Wu of Western Zhou (Xu Guang said, he was the eldest son of Duke Hui) (Historical Records).
King Weilie Wu, was the son of King Kao. He reigned for twenty-four years. In the twenty-third year of King Weilie, the Nine Tripods shook. He ordered the Jin ministers Wei Si, Zhao Ji, and Han Qian to be feudal lords (Historical Records).
Wei They were descendants of Bi Gong Gao, and shared the same surname as the Zhou kings. Bi Wan served Duke Xian of Jin. Duke Xian of Jin destroyed the state of Wei and enfeoffed Bi Wan as a Wei minister. By the time of Huanzi, he joined Zhao and Han in destroying Zhi Bo and dividing his territory. Then came Marquis Wen of Wei, Si.
以卜子夏田子方為師。都安邑(隸河東山西道解州)顯王二十九年。秦破魏師虜魏公子印。魏惠王恕。使使獻河西之地于秦以和。去安邑徙都大梁(今小梁也)。周威烈王二十三年 文侯斯二十二年 安王十六年 武王擊元年 烈王六年 惠王罃元年 顯王三十五年 惠王改稱后元年 慎靚王三年 襄王元年 赧王二十年 昭王 元年 赧王三十九年 安厘王元年 秦始皇五年 景閔王增元年 始皇二十年 王假元年 始皇二十一年 國亡
秦昭襄王五十二年。魏舉國聽秦令。始皇二十一年秦滅魏。八君合一百七十九年。
趙
與秦共祖。蜚廉子惡來弟季勝五世孫造父事穆王。至幽王時。周大夫趙奄父之子叔帶去周如晉。事文公。始建趙氏于晉。又五世趙夙。又七世簡子鞅生襄子無䘏。與魏韓滅智伯。襄子卒孫浣立。浣生籍。受王命為諸侯(以今趙州隸燕南何北道真定路也。冀州之域)赧王八年。趙武靈王變胡服騎射。備四境之難。赧王十六年。趙王自稱主父。赧王十七年。趙惠文王元年。封其弟勝為平原君。赧王三十二年。趙王得楚和氏璧。趙十一君一百八十二年。秦始皇二十五年秦滅之。趙代玉嘉悼襄王長子幽穆王兄也。秦既虜其趙君。嘉乃自立於代(蔚州也。隸今上都路腹裡。禹貢冀
【現代漢語翻譯】 現代漢語譯本：他以卜子夏和田子方為老師。都城在安邑（隸屬於河東山西道解州）。顯王二十九年，秦國擊敗魏國軍隊，俘虜了魏公子印。魏惠王震怒，派遣使者向秦國獻上河西之地以求和。於是放棄安邑，遷都到大梁（就是現在的小梁）。
周威烈王二十三年，魏文侯斯二十二年；周安王十六年，魏武王擊元年；周烈王六年，魏惠王罃元年；周顯王三十五年，魏惠王改稱后元年；周慎靚王三年，魏襄王元年；周赧王二十年，魏昭王元年；周赧王三十九年，魏安厘王元年；秦始皇五年，魏景閔王增元年；秦始皇二十年，魏王假元年；秦始皇二十一年，魏國滅亡。
秦昭襄王五十二年，魏國舉國聽從秦國的命令。秦始皇二十一年，秦國滅亡魏國。八位君主合計一百七十九年。
趙國
與秦國擁有共同的祖先。蜚廉的兒子惡來的弟弟季勝的五世孫造父侍奉周穆王。到了周幽王時期，周朝大夫趙奄父的兒子叔帶離開周朝前往晉國，侍奉晉文公，開始在晉國建立趙氏。又過了五世有趙夙。又過了七世，簡子鞅生了襄子無䘏，他與魏國、韓國一起滅掉了智伯。襄子去世后，他的孫子趙浣繼位。趙浣生了趙籍，接受周王室的命令成為諸侯（相當於現在的趙州，隸屬於燕南河北道真定路，屬於冀州地區）。周赧王八年，趙武靈王推行胡服騎射，防備四境的戰事。周赧王十六年，趙王自稱為主父。周赧王十七年，趙惠文王元年，封他的弟弟趙勝為平原君。周赧王三十二年，趙王得到了楚國的和氏璧。趙國經歷了十一位君主，共一百八十二年。秦始皇二十五年，秦國滅亡了趙國。趙代玉嘉是悼襄王的長子，幽穆王的哥哥。秦國俘虜了趙王之後，趙嘉就在代地（蔚州，隸屬於現在的上都路腹裡，屬於《禹貢》中的冀州）自立為王。
【English Translation】 English version: He took Bu Zixia and Tian Zifang as his teachers. His capital was in Anyi (under the jurisdiction of Jiezhou, Hedong Shanxi Province). In the 29th year of King Xian, the Qin army defeated the Wei army and captured Wei Gongzi Yin. King Hui of Wei was furious and sent envoys to offer the land of Hexi to Qin in order to make peace. He then abandoned Anyi and moved the capital to Daliang (present-day Xiaoliang).
In the 23rd year of King Weilie of Zhou, the 22nd year of Marquis Wen of Wei; the 16th year of King An of Zhou, the 1st year of King Wu of Wei; the 6th year of King Lie of Zhou, the 1st year of King Hui of Wei; the 35th year of King Xian of Zhou, the 1st year of King Hui of Wei after he changed his title; the 3rd year of King Jing of Zhou, the 1st year of King Xiang of Zhou; the 20th year of King Nan of Zhou, the 1st year of King Zhao of Wei; the 39th year of King Nan of Zhou, the 1st year of King Anli of Wei; the 5th year of Emperor Qin Shi Huang, the 1st year of King Jingmin of Wei; the 20th year of Emperor Qin Shi Huang, the 1st year of King Jia of Wei; the 21st year of Emperor Qin Shi Huang, the state of Wei was destroyed.
In the 52nd year of King Zhaoxiang of Qin, the entire state of Wei obeyed the orders of Qin. In the 21st year of Emperor Qin Shi Huang, Qin destroyed Wei. Eight rulers totaled one hundred and seventy-nine years.
Zhao
Shared ancestors with Qin. Fei Lian's son, E'lai's younger brother, Ji Sheng's fifth-generation descendant Zaofu served King Mu of Zhou. During the time of King You of Zhou, Zhou Daifu Zhao Yanfu's son Shu Dai left Zhou and went to Jin, serving Duke Wen of Jin, and began to establish the Zhao clan in Jin. After another five generations, there was Zhao Su. After another seven generations, Jianzi Yang gave birth to Xiangzi Wu Xu, who, along with Wei and Han, destroyed Zhi Bo. After Xiangzi's death, his grandson Zhao Huan succeeded him. Zhao Huan gave birth to Zhao Ji, who received the mandate of the Zhou royal family to become a feudal lord (equivalent to present-day Zhaozhou, under the jurisdiction of Zhengluding Road, Yannan Hebei Province, belonging to the area of Jizhou). In the 8th year of King Nan of Zhou, King Wuling of Zhao implemented the Hu clothing and cavalry archery, preparing for the difficulties of the four borders. In the 16th year of King Nan of Zhou, the King of Zhao called himself the Father Lord. In the 17th year of King Nan of Zhou, the 1st year of King Huiwen of Zhao, he enfeoffed his younger brother Zhao Sheng as Lord Pingyuan. In the 32nd year of King Nan of Zhou, the King of Zhao obtained the He Shi Bi jade from Chu. The Zhao state experienced eleven rulers, totaling one hundred and eighty-two years. In the 25th year of Emperor Qin Shi Huang, Qin destroyed the Zhao state. Zhao Dai Yu Jia was the eldest son of King Daoxiang, the elder brother of King Youmu. After Qin captured the King of Zhao, Zhao Jia established himself as king in Dai (Weizhou, under the jurisdiction of Shangdu Road, belonging to Jizhou in the Tribute of Yu).
州之域)尋為秦所滅。周威烈王二十三年 烈侯籍元年 安王三年 武侯元年 安王六十年 敬侯 元年 烈王二年 成侯種元年 顯王二十年 肅侯元年 顯王四十四年 武靈王元年 赧王十七年 惠文王向元年 赧王五十年 孝成王丹元年 秦始皇帝元年 悼襄王元年 始皇十二年 幽穆王遷元年 始皇二十年 代王嘉元年 始皇二十五年 秦滅之
韓
與周同姓。曲沃莊伯之弟曰韓萬。其孫簡為定伯。生子輿。事晉。封曰韓武子。三世韓獻子厥始姓韓為晉卿。自厥六世至康子與趙魏滅智伯。自康子二世至虔。始受王命為諸侯。國穎昌府。周烈王元年韓滅鄭徙都之(今汴梁路鄭州)周顯王四十六年。韓稱王赧王元年韓以太子質秦。秦始皇十四年。韓王納地于秦。請為藩臣。韓公子曰韓非者聘秦。至始皇十七年秦滅韓。十一君合一百七十四年。周威烈王二十三年 景侯䖍元年 安王三年 烈王取元年 安王十六年 文侯 元年 安王二十六年 哀侯 元年 烈王六年 懿侯 元年 顯王十一年 昭侯 元年 顯王三十七年 惠侯 元年 顯王四十六年 韓稱王 赧王四年 襄王倉元年 赦王二十年 僖王 元年 赦王四十三年 桓惠王元年 秦始皇帝九年 王安元年 始皇十七年 國亡
【現代漢語翻譯】 現代漢語譯本：
晉國（州之域）逐漸被秦國所滅。周威烈王二十三年，烈侯籍元年；安王三年，武侯元年；安王六十年，敬侯元年；烈王二年，成侯種元年；顯王二十年，肅侯元年；顯王四十四年，武靈王元年；赧王十七年，惠文王向元年；赧王五十年，孝成**元年；秦始皇帝元年，悼襄王元年；始皇十二年，幽穆王遷元年；始皇二十年，代王嘉元年；始皇二十五年，秦國滅亡晉國。
韓國
與周朝同姓。曲沃莊伯的弟弟叫韓萬。他的孫子簡為定伯。生了兒子輿。侍奉晉國。被封為韓武子。三世韓獻子厥開始姓韓，成為晉國卿。從厥六世到康子與趙魏滅了智伯。從康子二世到虔。開始接受周王的命令成為諸侯。國都在穎昌府。周烈王元年，韓國滅鄭國，遷都到那裡（今汴梁路鄭州）。周顯王四十六年，韓國稱王。赧王元年，韓國以太子作為人質送到秦國。秦始皇十四年，韓王向秦國獻地，請求成為秦國的藩臣。韓國公子名叫韓非的到秦國。到始皇十七年，秦國滅亡韓國。十一君，共一百七十四年。周威烈王二十三年，景侯䖍元年；安王三年，烈王取元年；安王十六年，文侯元年；安王二十六年，哀侯元年；烈王六年，懿侯元年；顯王十一年，昭侯元年；顯王三十七年，惠侯元年；顯王四十六年，韓國稱王；赧王四年，襄王倉元年；赦王二十年，僖王元年；赦王四十三年，桓惠王元年；秦始皇帝九年，王安元年；始皇十七年，國家滅亡。 English version:
The territory of Jin (州之域) was gradually destroyed by Qin. In the 23rd year of King Weilie of Zhou, the 1st year of Marquis Lie Ji; in the 3rd year of King An, the 1st year of Marquis Wu; in the 60th year of King An, the 1st year of Marquis Jing; in the 2nd year of King Lie, the 1st year of Marquis Cheng Zhong; in the 20th year of King Xian, the 1st year of Marquis Su; in the 44th year of King Xian, the 1st year of King Wuling; in the 17th year of King Nan, the 1st year of King Huiwen Xiang; in the 50th year of King Nan, the 1st year of King Xiaocheng**; in the 1st year of Emperor Qin Shi Huang, the 1st year of King Daoxiang; in the 12th year of Shi Huang, the 1st year of King Youmu Qian; in the 20th year of Shi Huang, the 1st year of King Dai Jia; in the 25th year of Shi Huang, the state of Jin was destroyed by Qin.
Han
Shared the same surname as the Zhou dynasty. The younger brother of Zhuang Bo of Quwo was named Han Wan. His grandson Jian was made Ding Bo. He had a son named Yu, who served the state of Jin and was enfeoffed as Han Wuzi. In the third generation, Han Xianzi Jue began to use Han as his surname and became a minister of Jin. From Jue's sixth generation to Kangzi, he, along with Zhao and Wei, destroyed Zhibo. From Kangzi's second generation to Qian, he began to receive orders from the King of Zhou and became a feudal lord. The capital was located in Yingchang Prefecture. In the first year of King Lie of Zhou, Han destroyed the state of Zheng and moved the capital there (present-day Zhengzhou on Bianliang Road). In the 46th year of King Xian of Zhou, Han declared himself king. In the first year of King Nan, Han sent the crown prince to Qin as a hostage. In the 14th year of Emperor Qin Shi Huang, the King of Han offered land to Qin and requested to become a vassal. A prince of Han named Han Fei went to Qin. By the 17th year of Shi Huang, Qin had destroyed Han. Eleven rulers, totaling one hundred and seventy-four years. In the 23rd year of King Weilie of Zhou, the 1st year of Marquis Jing Qian; in the 3rd year of King An, the 1st year of King Lie Qu; in the 16th year of King An, the 1st year of Marquis Wen; in the 26th year of King An, the 1st year of Marquis Ai; in the 6th year of King Lie, the 1st year of Marquis Yi; in the 11th year of King Xian, the 1st year of Marquis Zhao; in the 37th year of King Xian, the 1st year of Marquis Hui; in the 46th year of King Xian, Han declared himself king; in the 4th year of King Nan, the 1st year of King Xiang Cang; in the 20th year of King She, the 1st year of King Xi; in the 43rd year of King She, the 1st year of King Huanhui; in the 9th year of Emperor Qin Shi Huang, the 1st year of King An; in the 17th year of Shi Huang, the state was destroyed.
【English Translation】 The territory of Jin (州之域) was gradually destroyed by Qin. In the 23rd year of King Weilie of Zhou, the 1st year of Marquis Lie Ji; in the 3rd year of King An, the 1st year of Marquis Wu; in the 60th year of King An, the 1st year of Marquis Jing; in the 2nd year of King Lie, the 1st year of Marquis Cheng Zhong; in the 20th year of King Xian, the 1st year of Marquis Su; in the 44th year of King Xian, the 1st year of King Wuling; in the 17th year of King Nan, the 1st year of King Huiwen Xiang; in the 50th year of King Nan, the 1st year of King Xiaocheng**; in the 1st year of Emperor Qin Shi Huang, the 1st year of King Daoxiang; in the 12th year of Shi Huang, the 1st year of King Youmu Qian; in the 20th year of Shi Huang, the 1st year of King Dai Jia; in the 25th year of Shi Huang, the state of Jin was destroyed by Qin. Han Shared the same surname as the Zhou dynasty. The younger brother of Zhuang Bo of Quwo was named Han Wan. His grandson Jian was made Ding Bo. He had a son named Yu, who served the state of Jin and was enfeoffed as Han Wuzi. In the third generation, Han Xianzi Jue began to use Han as his surname and became a minister of Jin. From Jue's sixth generation to Kangzi, he, along with Zhao and Wei, destroyed Zhibo. From Kangzi's second generation to Qian, he began to receive orders from the King of Zhou and became a feudal lord. The capital was located in Yingchang Prefecture. In the first year of King Lie of Zhou, Han destroyed the state of Zheng and moved the capital there (present-day Zhengzhou on Bianliang Road). In the 46th year of King Xian of Zhou, Han declared himself king. In the first year of King Nan, Han sent the crown prince to Qin as a hostage. In the 14th year of Emperor Qin Shi Huang, the King of Han offered land to Qin and requested to become a vassal. A prince of Han named Han Fei went to Qin. By the 17th year of Shi Huang, Qin had destroyed Han. Eleven rulers, totaling one hundred and seventy-four years. In the 23rd year of King Weilie of Zhou, the 1st year of Marquis Jing Qian; in the 3rd year of King An, the 1st year of Marquis Lie Qu; in the 16th year of King An, the 1st year of Marquis Wen; in the 26th year of King An, the 1st year of Marquis Ai; in the 6th year of King Lie, the 1st year of Marquis Yi; in the 11th year of King Xian, the 1st year of Marquis Zhao; in the 37th year of King Xian, the 1st year of Marquis Hui; in the 46th year of King Xian, Han declared himself king; in the 4th year of King Nan, the 1st year of King Xiang Cang; in the 20th year of King She, the 1st year of King Xi; in the 43rd year of King She, the 1st year of King Huanhui; in the 9th year of Emperor Qin Shi Huang, the 1st year of King An; in the 17th year of Shi Huang, the state was destroyed.
安王
驕。威烈王子在位二十六年。
十一祖富那夜奢尊者 華氏國人也。姓瞿曇氏。父寶身既得法于脅尊者。至波羅奈國。有馬鳴大士歸依求度。祖為眾曰。此大士者。昔為毗舍利國王。其國有一類人。如馬裸露。王運神通分身為蠶。彼乃得衣。后復生中印度。馬人感戀悲鳴。因號馬鳴。是時大士以偈慰彼眾曰。我見汝無衣。心生保善護。示化于窠圍。當得諸濟度。既而祖謂大士曰。如來記云吾滅度后六百年。當有賢者馬鳴。于波羅奈國摧伏異道。度人無量。繼吾傳化。今正是時。即告之曰。如來大法眼藏。今付于汝。聽吾偈曰。迷悟如隱顯。明暗不相離。今付隱顯法。非一亦非二。付法已。即現神變。湛然圓寂。眾興寶塔。以閟全身。當此周安王之世也(正宗記)。
烈王
喜。安王子。在位七年。
顯王
扁烈王子。在位四十八年。王七年河山以東強國六淮泗之間小國十餘楚魏與秦接界魏筑長城。自鄭濱洛以北有上郡。楚有漢中南有巴黔(音宸)中。皆以夷翟遇。秦擯斥之。不得與中國之會盟。鄒人孟軻見魏惠王(魏遷梁因曰梁)。王曰。叟不遠千里而來。亦有以利吾國乎。孟子曰。君何必曰利。仁義而已矣。初孟子師孔子之孫子思。嘗問牧民之道何先。子思曰。先利
【現代漢語翻譯】 現代漢語譯本 安王
驕傲。威烈王子在位二十六年。
十一祖富那夜奢尊者（Punayasas，第十一代祖師）是華氏國人，姓瞿曇氏。他的父親寶身從脅尊者（Parsva，第十代祖師）那裡得到了佛法。富那夜奢尊者來到波羅奈國，有一位馬鳴大士（Asvaghosa，著名佛教詩人）歸依並請求度化。尊者對眾人說：『這位大士，過去是毗舍利國的國王。他的國家有一種人，像馬的陰部一樣赤裸。國王運用神通分身為蠶，他們才得以有衣服穿。後來他又出生在中印度。那些像馬的人感念他的恩德，悲傷地鳴叫，因此號稱馬鳴。』當時，馬鳴大士用偈語安慰那些人說：『我見你們沒有衣服穿，心中生起保護你們的善念，顯現變化為蠶，你們應當得到各種救濟。』之後，尊者對馬鳴大士說：『如來（Tathagata，佛陀）預言說，我滅度后六百年，當有一位賢者馬鳴，在波羅奈國摧伏各種外道，度化無量的人，繼承我的傳承。現在正是時候。』於是告訴他說：『如來正法眼藏，現在交付給你。聽我的偈語：迷和悟就像隱藏和顯現，光明和黑暗不相分離。現在交付給你這隱藏和顯現的法，它既不是一，也不是二。』交付佛法后，尊者立即顯現神通變化，安詳圓寂。眾人建造寶塔，用來埋葬他的全身。這正是周安王在位的時代（正宗記）。
烈王
喜悅。安王的兒子。在位七年。
顯王
扁烈王的兒子。在位四十八年。顯王七年，黃河以東強大的國家有六個，淮河泗水之間的小國有十多個。楚國和魏國與秦國接壤，魏國修築長城。從鄭國靠近洛水以北的地方有上郡。楚國有漢中，南方有巴黔（音宸）中。這些地方都被當作夷狄對待。秦國排斥他們，不允許他們參與中國的會盟。鄒國人孟軻（孟子）拜見魏惠王（魏國遷都到梁，因此稱梁惠王）。魏惠王說：『老先生不遠千里而來，有什麼可以有利於我的國家嗎？』孟子說：『君王何必說利呢？只要有仁義就足夠了。』當初孟子師從孔子的孫子子思，曾經問子思治理百姓的道理什麼最重要。子思說：『先要有利』
【English Translation】 English version King An
Pride. Prince Weilie reigned for twenty-six years.
The Eleventh Patriarch, Venerable Punayasas (Punayasas, the 11th Patriarch), was a native of Hwa Country, belonging to the Gautama clan. His father, Baoshen, received the Dharma from Venerable Parsva (Parsva, the 10th Patriarch). When he arrived in the country of Varanasi, the Bodhisattva Asvaghosa (Asvaghosa, a famous Buddhist poet) took refuge and sought deliverance. The Patriarch said to the assembly: 'This great Bodhisattva was formerly the king of the country of Vaishali. In his country, there was a type of people who were as naked as the genitals of horses. The king used his supernatural powers to transform himself into silkworms, so that they could have clothes to wear. Later, he was reborn in Central India. Those horse-like people, feeling grateful and longing for him, cried out sadly, hence the name Asvaghosa.' At that time, the Bodhisattva Asvaghosa comforted those people with a verse: 'Seeing you without clothes, my heart arose with the intention to protect you with goodness. Manifesting transformation into silkworms, you shall receive all kinds of salvation.' Then, the Patriarch said to the Bodhisattva: 'The Tathagata (Tathagata, Buddha) prophesied that six hundred years after my extinction, there would be a wise man named Asvaghosa, who would subdue various heretical paths in the country of Varanasi, deliver countless people, and continue my transmission. Now is the time.' Then he told him: 'The Tathagata's Treasury of the Eye of the True Dharma, I now entrust to you. Listen to my verse: Delusion and enlightenment are like concealment and manifestation, light and darkness are inseparable. Now I entrust to you this Dharma of concealment and manifestation, which is neither one nor two.' After entrusting the Dharma, the Patriarch immediately manifested supernatural transformations and entered tranquil Nirvana. The assembly built a precious pagoda to bury his entire body. This was during the reign of King An of the Zhou Dynasty (Records of the Orthodox Lineage).
King Lie
Joy. The son of King An. Reigned for seven years.
King Xian
The son of Prince Bianlie. Reigned for forty-eight years. In the seventh year of King Xian, there were six powerful states east of the Yellow River, and more than ten small states between the Huai and Si Rivers. The states of Chu and Wei bordered the state of Qin, and the state of Wei built the Great Wall. North of Zheng, near the Luo River, there was the Shang Commandery. The state of Chu had Hanzhong, and to the south, there was Baqian (pronounced Chen) in the middle. These places were all treated as barbarians. The state of Qin rejected them and did not allow them to participate in the alliances of China. Mencius (Meng Ke), a man from Zou, visited King Hui of Wei (the state of Wei moved its capital to Liang, hence the name King Hui of Liang). King Hui of Wei said: 'Old sir, you have come from afar, is there anything that can benefit my state?' Mencius said: 'Why must the king speak of benefit? Benevolence and righteousness are enough.' Initially, Mencius studied under Zisi, the grandson of Confucius, and once asked Zisi what was most important in governing the people. Zisi said: 'First, there must be benefit.'
之。孟子曰。君子所以教民。亦仁義而已矣。何必利。子思曰。仁義固所以利之也。上不仁則下不得其所。上不義則下樂為詐也。此為不利大矣 故易曰。利者義之和也。又曰。利用安身以崇德也。此皆利之大也(孔叢子)。宋丞相司馬溫國公光曰。子思孟子之言一也。夫惟仁者為知仁義之利。不仁者不知也。故孟子之對梁王。直以仁義而不及利者。所與言之人異故也(通鑑)。顯王三十二年孟軻為魏卿。四十三年為齊上卿(兗州曲阜有孟軻墓)王四十四年夏四月秦初稱王。四十六年韓燕皆稱王。趙武靈王獨曰無其實敢處其名乎。令國人謂己曰君。四十八年齊封田嬰于薛。號曰靖郭君。君有子四十餘人。其賤妾之子曰文。文倜儻饒智略。賓客請靖郭君以文為嗣靖郭君卒。文嗣為薛公。孟嘗君也。
十二祖馬鳴大士波羅奈國人也。亦名功勝。蓋以其夙有功德。又以有作無作諸功德最為殊勝故名焉。既受法已。闡揚于華氏國。有魔名迦毗摩羅。眷屬三千。向祖作諸神變。祖曰。汝盡神力化性海得乎。魔曰。何謂性海。祖曰。性海者。山河大地皆依建立三昧。六通由茲發現迦毗摩羅聞言。愈加問難。知祖理勝。遂發信心。與徒三千俱求剃度。祖乃召五百應真。與授具戒。大士因之乃大造論議。尋告之曰。如來大法眼藏
【現代漢語翻譯】 孟子說：『君子用來教導百姓的，也只是仁義罷了，何必說利呢？』子思說：『仁義本來就是用來使百姓得利的。』在上位的人不仁，那麼在下位的人就不能得到他們應有的位置；在上位的人不義，那麼在下位的人就樂於作假欺騙。這才是最大的不利啊！所以《易經》說：『利是義的和。』又說：『利用外物來安定自身，從而崇尚道德。』這些都是最大的利。（孔叢子） 宋朝丞相司馬溫國公（司馬光）說：『子思和孟子的話是一致的。只有仁者才知道仁義的利益，不仁的人是不知道的。所以孟子回答梁惠王時，只說仁義而不談利，是因為他所面對的人不同啊！』（通鑑）顯王三十二年，孟軻擔任魏國的卿。四十三年，擔任齊國的上卿（兗州曲阜有孟軻的墓）。顯王四十四年夏四月，秦國開始稱王。四十六年，韓國和燕國都稱王。趙武靈王獨自說：『沒有那樣的實際，敢於佔據那個名號嗎？』命令國人稱自己為君。四十八年，齊國封田嬰在薛，號為靖郭君。靖郭君有四十多個兒子，其中一個地位低下的妾生的兒子叫文。文倜儻不凡，很有智慧和謀略。門客請求靖郭君立文為繼承人。靖郭君去世后，文繼承了薛公的爵位，他就是孟嘗君。
第十二祖馬鳴大士（Ashvaghosha）是波羅奈國（Varanasi）人。也叫功勝，大概是因為他前世就有功德，又因為他所作的有為和無為的功德最為殊勝，所以得名。接受佛法后，他在華氏國（India）弘揚佛法。有一個魔名叫迦毗摩羅（Kapimala），帶著三千眷屬，向馬鳴大士施展各種神通變化。馬鳴大士說：『你用盡你的神力，能變化得了自性之海嗎？』魔說：『什麼是自性之海？』馬鳴大士說：『自性之海，是山河大地都依它而建立，三昧和六神通都由此而發現。』迦毗摩羅聽了，更加提出疑問和辯難，知道馬鳴大士的道理勝過自己，於是發起了信心，和三千徒弟一起請求剃度。馬鳴大士於是召來五百應真羅漢，為他們授了具足戒。馬鳴大士因此而大量地著書立說，不久告訴他們說：『如來（Tathagata）的大法眼藏（Dharma-eye Treasury）……』
【English Translation】 Mencius said, 'The way in which a superior man teaches the people is simply [to illustrate] the [relation of] benevolence and righteousness. Why must he use that of profit?' Zisi said, 'Benevolence and righteousness are naturally profitable to the people.' If the superiors are not benevolent, the inferiors will not obtain their proper condition; if the superiors are not righteous, the inferiors will be glad to practise deceit. The evil of this is exceedingly great. Therefore, the Book of Changes says, 'What is advantageous is the agreement of righteousness.' And again, 'He uses what is advantageous to secure his personal ease, and to exalt his virtue.' These are all instances of the greatest advantage. (Kong Cong Zi) The Song Dynasty Prime Minister Sima Wenguo Gong (Sima Guang) said, 'The words of Zisi and Mencius are consistent. Only the benevolent know the benefit of benevolence and righteousness; the unbenevolent do not know it. Therefore, when Mencius answered King Hui of Liang, he only spoke of benevolence and righteousness and did not mention profit, because the person he was speaking to was different!' (Comprehensive Mirror for Aid in Government) In the thirty-second year of King Xian, Meng Ke (Mencius) served as a minister in the state of Wei. In the forty-third year, he served as a senior minister in the state of Qi (Mencius's tomb is located in Qufu, Yanzhou). In the forty-fourth year of King Xian, in the fourth month of summer, the state of Qin first claimed the title of king. In the forty-sixth year, the states of Han and Yan also claimed the title of king. King Wuling of Zhao alone said, 'Without the reality, how dare I occupy the name?' He ordered the people of the state to call him 'Jun' (Lord). In the forty-eighth year, the state of Qi enfeoffed Tian Ying in Xue, with the title of Lord Jingguo. Lord Jingguo had more than forty sons, one of whom, born to a concubine of low status, was named Wen. Wen was outstanding and resourceful. Guests requested Lord Jingguo to make Wen his heir. After Lord Jingguo died, Wen inherited the title of Lord of Xue; he was Lord Mengchang.
The Twelfth Patriarch, the Great Master Ashvaghosha (Maming Dashi), was a native of the country of Varanasi (Boluonai Guo). He was also named Gong Sheng (Merit Victory), probably because he had merit from previous lives, and also because the merits he made, both active and inactive, were the most outstanding, hence the name. After receiving the Dharma, he propagated it in the country of India (Huashi Guo). There was a demon named Kapimala (Jiapimo Luo), with three thousand dependents, who displayed various supernatural transformations towards the Patriarch. The Patriarch said, 'Can you exhaust your supernatural power to transform the sea of self-nature?' The demon said, 'What is the sea of self-nature?' The Patriarch said, 'The sea of self-nature is that upon which mountains, rivers, and the great earth are all established; samadhi and the six superknowledges arise from it.' Upon hearing this, Kapimala raised even more questions and challenges, and knowing that the Patriarch's principles surpassed his own, he developed faith and requested ordination along with his three thousand disciples. The Patriarch then summoned five hundred Arhats (Yingzhen), and conferred the complete precepts upon them. The Great Master then extensively composed treatises and discourses, and soon told them, 'The Tathagata's (Rulai) Dharma-eye Treasury (Dafayan Zang)...'
。今當付汝。汝聽偈言。隱顯即本法。明暗元不二。今付悟了法。非取亦非離。付囑已。即入龍奮迅三昧。挺身空中。如日輪相。然後複本座示寂。四眾以真體閟之龍龕。當此周顯王之世也(正宗記)。
慎靚王
定。顯王子。在位七年。
赧王
延。慎靚王子。在位五十九年。周東西分理。為諸侯所侵。赧王五十九年。秦昭襄王五十一年也。秦將軍樛(居由切)伐韓伐趙。赧王恐乃倍秦。與諸侯約從。將天下銳師出伊闕攻秦。令無得通陽城。秦使將軍樛攻西周。赧王入秦頓首。盡獻其邑三十六。秦受其獻。歸赧王于周。是歲赧王崩(已上之年月春秋后)。
右週三十六王合八百六十七年天下歸秦。
十三祖迦毗摩羅大士 華氏國人也。未詳其姓。初為外道。有大幻術。徒侶三千。通諸異論既得法于馬鳴大士。行化至西印度。彼國太子名云自在。請宮中供養。祖不允。太子曰。城北大山有一石窟。可住禪寂。祖諾。行數里逢一大蟒。祖與授三歸依。蟒脫去至石窟。又北十里有大樹蔭覆五百大龍。其樹王名龍樹常為龍眾說法。迎祖曰。深山孤寂。龍蟒所居。大德至尊。何枉神足。祖曰。吾非至尊。來訪賢者。龍樹默唸曰。此師得決定性明道眼否。是大聖繼真乘否。祖曰。汝雖心語
【現代漢語翻譯】 現代漢語譯本：現在我將（法）傳給你。你聽我的偈語：隱沒和顯現即是根本之法，明和暗原本不是二元對立的。現在傳給你的是覺悟之法，不是獲取也不是捨棄。傳法完畢后，（尊者）立即進入龍奮迅三昧（一種禪定狀態），身體升到空中，呈現如日輪一般的形象，然後回到原來的座位示寂（圓寂）。四眾弟子將真身安葬在龍龕（石窟）。當時是周顯王在位的時代（《正宗記》記載）。
慎靚王
定，是顯王的兒子。在位七年。
赧王
延，是慎靚王的兒子。在位五十九年。周朝東西分裂，被各諸侯國侵略。赧王在位五十九年，也是秦昭襄王五十一年。秦國將軍樛（jū，yóu）攻打韓國和趙國。赧王害怕，於是背叛秦國，與各諸侯國約定合縱抗秦，率領天下精銳部隊從伊闕（地名）攻打秦國，命令不得讓秦國軍隊通過陽城（地名）。秦國派遣將軍樛攻打西周。赧王進入秦國，叩頭請罪，獻出全部三十六座城邑。秦國接受了他的獻禮，將赧王送回周朝。同年，赧王去世（以上這些年代都記載在《春秋》之後）。
右邊所列的周朝三十六位君王，總共統治了八百六十七年，天下最終歸於秦國。
十三祖迦毗摩羅（Kapimala）（人名，第十三代祖師）大士，是華氏國（古代印度的一個國家）人。不清楚他的姓氏。最初是外道（佛教以外的宗教），擁有強大的幻術，有三千名徒弟，精通各種不同的理論。後來從馬鳴（Ashvaghosa）（人名，第十二代祖師）大士那裡得到佛法，前往西印度弘法。彼國太子名叫云自在（Cloud Freedom）（人名），請他到宮中接受供養，祖師沒有答應。太子說：『城北的大山裡有一個石窟，可以居住禪修。』祖師答應了。走了幾里路，遇到一條大蟒蛇。祖師為它授三歸依（皈依佛、法、僧），蟒蛇蛻皮后前往石窟。又向北走了十里，有一棵大樹，樹蔭覆蓋著五百條大龍。樹王名叫龍樹（Nagarjuna）（人名），經常為龍眾說法。迎接祖師說：『深山孤寂，是龍蟒居住的地方。大德至尊，為何屈尊降臨？』祖師說：『我不是至尊，是來拜訪賢者的。』龍樹在心中默唸：『這位師父是否證得了決定性，開啟了明道的慧眼？是否是大聖人來繼承真正的佛法？』祖師說：『即使你用心語（默唸），
【English Translation】 English version: Now I shall transmit it to you. Listen to my verse: Concealment and manifestation are the fundamental Dharma. Light and darkness are originally not dualistic. What is now transmitted is the Dharma of enlightenment; it is neither grasping nor abandoning. After the transmission, (the Venerable one) immediately entered the Dragon Swift Samadhi (a state of meditative absorption), ascended into the air, appearing like the disc of the sun, and then returned to his original seat and entered Parinirvana (passed away). The fourfold assembly entombed the true body in the Dragon Cave. This was during the reign of King Xian of Zhou (recorded in the Zhengzong Ji).
King Shenjing
Ding, son of King Xian. Reigned for seven years.
King Nan
Yan, son of King Shenjing. Reigned for fifty-nine years. Zhou was divided into east and west, and was invaded by the various feudal lords. The fifty-ninth year of King Nan's reign was also the fifty-first year of King Zhaoxiang of Qin. The Qin general Jiu (jū, yóu) attacked Han and Zhao. King Nan was afraid and betrayed Qin, making an alliance with the various feudal lords to resist Qin. He led the elite troops of the realm from Yique (place name) to attack Qin, ordering that the Qin army not be allowed to pass through Yangcheng (place name). Qin sent General Jiu to attack Western Zhou. King Nan entered Qin and kowtowed in submission, offering all thirty-six of his cities. Qin accepted his offering and returned King Nan to Zhou. In the same year, King Nan died (the above years are recorded after the Spring and Autumn Annals).
The thirty-six kings of Zhou listed on the right reigned for a total of eight hundred and sixty-seven years, and the realm ultimately belonged to Qin.
The Thirteenth Patriarch, the Great Master Kapimala (Kapimala) (name, the thirteenth patriarch), was a native of the country of Huashi (an ancient Indian country). His surname is unknown. Initially, he was a follower of external paths (religions other than Buddhism), possessed great magical powers, had three thousand disciples, and was well-versed in various different theories. Later, he received the Dharma from the Great Master Ashvaghosa (Ashvaghosa) (name, the twelfth patriarch) and went to Western India to propagate the Dharma. The crown prince of that country, named Cloud Freedom (Cloud Freedom) (name), invited him to receive offerings in the palace, but the Patriarch declined. The prince said, 'There is a stone cave in the northern mountains of the city where you can reside and practice meditation.' The Patriarch agreed. After walking several miles, he encountered a large python. The Patriarch bestowed the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha) upon it. The python shed its skin and went to the stone cave. Ten miles further north, there was a large tree whose shade covered five hundred large dragons. The king of the trees, named Nagarjuna (Nagarjuna) (name), often preached the Dharma to the dragon assembly. He greeted the Patriarch, saying, 'The deep mountains are desolate, the abode of dragons and pythons. Virtuous and venerable one, why do you condescend to come?' The Patriarch said, 'I am not the most venerable; I have come to visit the worthy one.' Nagarjuna silently thought, 'Has this teacher attained definitive nature and opened the wisdom eye of understanding the Way? Is he a great sage who has come to inherit the true Dharma?' The Patriarch said, 'Even though you use mind speech (silent thought),
我已意知樹聞悔謝求度祖即度之。未幾乃命之曰。今以如來大法眼藏付囑于汝。聽吾偈曰。非隱非顯法。說是真實際。悟此隱顯法。非愚亦非智。付法已。即顯神變化火焚身。龍樹收五色舍利建塔焉。當此周赧王之世也(正宗記)三歸依者歸依佛歸依法歸依僧也。
秦
嬴姓。水德王。都咸陽(安西路也。京兆雍州之域)建國元起。見周宣王下 秦顓頊苗裔孫曰女修。女修織玄鳥隕卵。女修吞之生大業。大業生大費。與禹平水土。舜賜羸姓氏。昭襄王孝文王莊襄王始皇帝二世子嬰
昭襄王
則又曰瑕秦武王之母弟。惠文王之子也。立五十一年。並周遷九鼎。在位五十六年。
孝文王
戊昭襄王子。立三月薨。
莊襄王
楚。孝文王子。在位四年。元年東周君與諸侯謀伐秦。秦使相國呂不韋帥師討之。東周滅封相國為文信侯。
始皇帝
政。莊襄王子。嗣位年十三。國事皆委文信侯稱仲父。始皇二年天下冠帶之國七而三國邊于戎狄。秦自隴以西有綿諸緄戎翟䝠之戎。岐梁經漆之北有義渠大蕊烏氏朐(求于切)衍之戎。而趙北有林胡樓煩之戎。燕北有東胡山戎。各分散居溪谷。秦滅義渠始於隴西北地上郡。筑長城以拒胡。趙武靈王北破林胡樓煩。筑長城自
【現代漢語翻譯】 現代漢語譯本 『我已意知樹聞悔謝求度祖即度之』，意思是：我已經領悟到，如果有人聽聞佛法后懺悔並請求度化，那麼祖師就會度化他。不久之後，祖師就命令他說：『現在我將如來大法眼藏（指正法）交付給你。』並留下偈語說：『非隱非顯法，說是真實際。悟此隱顯法，非愚亦非智。』傳法完畢后，祖師就顯現神通，以火焚身。龍樹（Nagarjuna）收集五色舍利並建造佛塔供奉。當時是周赧王（King Nan of Zhou）在位的時代。（出自《正宗記》）三歸依指的是歸依佛（Buddha），歸依法（Dharma），歸依僧（Sangha）。
秦
嬴姓，以水德立國。都城在咸陽（位於安西路，京兆雍州一帶）。建國之初，見於周宣王時期。秦顓頊（Zhuanxu）的後代子孫名叫女修。女修在織布時，有玄鳥（一種黑色的鳥）掉落鳥卵。女修吞下鳥卵後生下大業。大業生下大費。大費協助禹（Yu）平定水土。舜（Shun）賜予其嬴姓。昭襄王（King Zhaoxiang），孝文王（King Xiaowen），莊襄王（King Zhuangxiang），始皇帝（First Emperor），二世（Second Emperor），子嬰（Ziying）。
昭襄王
又稱瑕，是秦武王（King Wu of Qin）的弟弟，惠文王（King Huiwen of Qin）的兒子。在位五十一年。吞併了周朝，遷走了九鼎。在位共五十六年。
孝文王
是昭襄王的兒子。在位三個月就去世了。
莊襄王
是楚國人，孝文王的兒子。在位四年。元年，東周君（Lord of Eastern Zhou）與諸侯合謀攻打秦國。秦國派遣相國呂不韋（Lü Buwei）率軍討伐。東周滅亡，封相國為文信侯。
始皇帝
名政，是莊襄王的兒子。十三歲繼承王位。國家大事都委託給文信侯，稱其為仲父。始皇二年，天下有七個戴帽子的國家，其中三個國家與戎狄接壤。秦國自隴山以西有綿諸（Mianzhu），緄戎（Kunrong），翟䝠（Di Yi）等戎族。岐山、梁山，涇水、漆水以北有義渠（Yiqu），大荔（Dali），烏氏（Wushi），朐衍（Quyan）等戎族。趙國北部有林胡（Linhu），樓煩（Loufan）等戎族。燕國北部有東胡（Donghu），山戎（Shanrong）。他們各自散居在溪谷之中。秦國攻滅義渠，開始於隴山以西的北地郡。修築長城以抵禦胡人。趙武靈王（King Wuling of Zhao）向北攻破林胡、樓煩，修築長城自
【English Translation】 English version 'I have already understood that if someone hears the Dharma, repents, and seeks deliverance, then the patriarch will deliver them.' Not long after, the patriarch commanded him, saying, 'Now I entrust the Tathagata's Great Dharma Eye Treasury (referring to the true Dharma) to you.' And left a verse saying: 'Neither hidden nor manifest is the Dharma, it speaks of true reality. Understanding this hidden and manifest Dharma is neither foolish nor wise.' After transmitting the Dharma, the patriarch manifested supernatural powers and burned his body with fire. Nagarjuna (Longshu) collected the five-colored relics and built a pagoda to enshrine them. This was during the reign of King Nan of Zhou. (From 'Zhengzong Ji') The Three Refuges refer to taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha.
Qin
The surname was Ying, and they ruled by the virtue of water. The capital was Xianyang (located in Anxi Road, the area of Jingzhao Yongzhou). The beginning of the founding of the state can be seen in the time of King Xuan of Zhou. A descendant of Zhuanxu of Qin named Nüxiu. When Nüxiu was weaving, a black bird (Xuan Bird) dropped an egg. Nüxiu swallowed the egg and gave birth to Daye. Daye gave birth to Dafei. Dafei assisted Yu in controlling the floods. Shun bestowed the surname Ying upon him. King Zhaoxiang, King Xiaowen, King Zhuangxiang, the First Emperor, the Second Emperor, Ziying.
King Zhaoxiang
Also known as Xia, he was the younger brother of King Wu of Qin and the son of King Huiwen of Qin. He reigned for fifty-one years. He annexed the Zhou dynasty and moved the Nine Tripod Cauldrons. He reigned for a total of fifty-six years.
King Xiaowen
He was the son of King Zhaoxiang. He died after reigning for three months.
King Zhuangxiang
He was from Chu and the son of King Xiaowen. He reigned for four years. In the first year of his reign, the Lord of Eastern Zhou conspired with the feudal lords to attack Qin. Qin sent the Chancellor Lü Buwei to lead troops to suppress them. Eastern Zhou was destroyed, and the Chancellor was enfeoffed as Marquis Wenxin.
The First Emperor
His personal name was Zheng, and he was the son of King Zhuangxiang. He inherited the throne at the age of thirteen. State affairs were entrusted to Marquis Wenxin, who was called Zhongfu (second father). In the second year of the First Emperor's reign, there were seven capped states in the world, three of which bordered the Rong and Di tribes. West of the Long Mountains in Qin were the Rong tribes of Mianzhu, Kunrong, and Di Yi. North of the Qi and Liang Mountains and the Jing and Qi Rivers were the Rong tribes of Yiqu, Dali, Wushi, and Quyan. North of Zhao were the Rong tribes of Linhu and Loufan. North of Yan were the Donghu and Shanrong. They each lived scattered in valleys. Qin's conquest of Yiqu began in the Beidi Commandery west of the Long Mountains. The Great Wall was built to defend against the Hu people. King Wuling of Zhao conquered Linhu and Loufan to the north and built the Great Wall from
代並陰山下至高闕為塞。置雲中雁門代郡。燕破東胡卻千餘里。筑長城自造陽。至襄平置上谷漁陽右北平遼東郡以拒胡。及戰國之末而匈奴始大。始皇二十六年初並天下。自以為德兼三皇。功過五帝。乃更號曰皇帝。除謚法以謂下議上也。命為制令為詔。自稱曰朕。又曰。朕為始皇帝。後世以計數。二世三世至於萬世。承運以水德。初齊威宣王時。鄒衍論著終始五德之運。齊人奏之。始皇採用其說。始改年朝賀。皆以十月朔衣服旌旄節旗皆尚黑。數以六為紀改臘為嘉平。分天下為三十六郡。曰。三川．河東．南陽．南郡．九江．障郡．會稽．穎川．碭郡．泗水．薛郡．東郡．瑯玡．齊郡．上谷．漁陽．右北．平遼．西遼．東代郡．鉅鹿．邯鄲．上黨．太原雲中．九原．雁門．上郡．隴西．北地．漢中．巴郡．蜀郡．黔中．長沙。凡三十五。與內史為三十六郡。郡置守尉監。收天下兵聚咸陽。銷以為鐘鐻金人十二。帝三十四年。丞相李斯上書。謂史官非秦記皆燒之。有偶語詩書。棄市以古非今者。族所不去者。醫藥卜筮種樹之書。若欲有學法令以吏為師。制曰可。侯生盧生相與亡去。始皇怒使人廉問。諸生相告。引犯禁者四百六十餘人。皆坑之咸陽。三十六年冬十月。始皇出遊左丞相斯從少子胡亥請從。西至平原津而病
【現代漢語翻譯】 現代漢語譯本： 代地和陰山以北，直到高闕（山名，位於今內蒙古）都設為邊塞。設定了雲中（郡名，今內蒙古托克托縣一帶）、雁門（郡名，今山西代縣一帶）、代郡（郡名，今河北蔚縣一帶）。燕國擊敗東胡（古代遊牧民族）后，向後退卻一千多里，修築長城，從造陽（地名，今河北宣化一帶）到襄平（地名，今遼寧遼陽），設定上谷（郡名，今河北懷來一帶）、漁陽（郡名，今天津薊縣一帶）、右北平（郡名，今河北平泉一帶）、遼東（郡名，今遼寧遼陽一帶）等郡來抵禦胡人。到了戰國末年，匈奴（古代遊牧民族）開始強大起來。秦始皇二十六年，初步統一了天下，自認為德行超過了三皇（指燧人、伏羲、神農），功勞勝過了五帝（指黃帝、顓頊、帝嚳、堯、舜），於是更改稱號為皇帝，廢除了謚法（古代帝王、諸侯、大臣死後所加的帶有評價意義的稱號），認為這是下級議論上級。命令稱為『制』，政令稱為『詔』，自稱『朕』。又說：『朕為始皇帝，後世按數字計數，二世、三世，直到萬世，秉承水德。』當初齊威王、齊宣王時，鄒衍（戰國時期思想家）論述了終始五德（金、木、水、火、土五種德性）的執行。齊國人將他的學說奏報給秦始皇，秦始皇採納了他的說法，開始更改年號和朝賀的時間，都以十月初一為準，衣服、旌旗、節旗都崇尚黑色，數字以六為紀，更改臘祭為嘉平。將天下分為三十六郡，分別是：三川（郡名，今河南洛陽一帶）、河東（郡名，今山西運城一帶）、南陽（郡名，今河南南陽一帶）、南郡（郡名，今湖北江陵一帶）、九江（郡名，今安徽壽縣一帶）、鄣郡（郡名，今浙江湖州一帶）、會稽（郡名，今浙江紹興一帶）、潁川（郡名，今河南禹州一帶）、碭郡（郡名，今安徽碭山一帶）、泗水（郡名，今江蘇徐州一帶）、薛郡（郡名，今山東滕州一帶）、東郡（郡名，今河南濮陽一帶）、瑯琊（郡名，今山東諸城一帶）、齊郡（郡名，今山東臨淄一帶）、上谷（郡名，今河北懷來一帶）、漁陽（郡名，今天津薊縣一帶）、右北平（郡名，今河北平泉一帶）、遼西（郡名，今遼寧義縣一帶）、東遼（郡名，今遼寧遼陽一帶）、代郡（郡名，今河北蔚縣一帶）、鉅鹿（郡名，今河北平鄉一帶）、邯鄲（郡名，今河北邯鄲一帶）、上黨（郡名，今山西長治一帶）、太原（郡名，今山西太原一帶）、雲中（郡名，今內蒙古托克托縣一帶）、九原（郡名，今內蒙古包頭一帶）、雁門（郡名，今山西代縣一帶）、上郡（郡名，今陜西榆林一帶）、隴西（郡名，今甘肅臨洮一帶）、北地（郡名，今甘肅慶陽一帶）、漢中（郡名，今陜西漢中一帶）、巴郡（郡名，今重慶一帶）、蜀郡（郡名，今四川成都一帶）、黔中（郡名，今湖南沅陵一帶）、長沙（郡名，今湖南長沙一帶）。總共三十五個郡，加上內史（秦朝京畿地區的行政長官）管轄的區域，合為三十六郡。郡設定郡守、郡尉、郡監。收繳天下的兵器，集中到咸陽（今陜西咸陽），銷燬后鑄成鐘鐻（大型樂器）和金人（銅像）十二個。秦始皇三十四年，丞相李斯（秦朝丞相）上書說，不是秦國的史書都燒掉，有聚在一起談論詩書的，以古非今的，處以死刑，滅族。不燒掉的書，是醫藥、卜筮、種植的書。如果想要學習法令，就以官吏為老師。秦始皇批準了。侯生（方士名）、盧生（方士名）互相逃亡離去。秦始皇發怒，派人查問，諸生互相告發，牽連觸犯禁令的有四百六十多人，都活埋在咸陽。三十六年冬十月，秦始皇出巡，左丞相李斯跟隨，小兒子胡亥（秦始皇之子）請求跟隨。向西到達平原津（地名，今山東平原縣附近）時生病了。
【English Translation】 English version: The area north of Dai and south of Yin Mountain, up to Gao Que (mountain name, located in present-day Inner Mongolia), was established as a border. The commanderies of Yunzhong (commandery name, around present-day Tuoketuo County, Inner Mongolia), Yanmen (commandery name, around present-day Dai County, Shanxi), and Dai (commandery name, around present-day Yu County, Hebei) were established. After the Yan state defeated the Donghu (ancient nomadic people), they retreated more than a thousand li and built the Great Wall from Zaoyang (place name, around present-day Xuanhua, Hebei) to Xiangping (place name, present-day Liaoyang, Liaoning), establishing the commanderies of Shanggu (commandery name, around present-day Huailai, Hebei), Yuyang (commandery name, around present-day Ji County, Tianjin), Youbeiping (commandery name, around present-day Pingquan, Hebei), and Liaodong (commandery name, around present-day Liaoyang, Liaoning) to defend against the Hu people. By the end of the Warring States period, the Xiongnu (ancient nomadic people) began to grow strong. In the twenty-sixth year of Qin Shi Huang's reign, he initially unified the empire and considered his virtue to surpass the Three Sovereigns (referring to Suiren, Fuxi, and Shennong) and his achievements to exceed the Five Emperors (referring to the Yellow Emperor, Zhuanxu, Emperor Ku, Yao, and Shun). Therefore, he changed his title to Emperor, abolished the posthumous title system (titles with evaluative meaning added after the death of ancient emperors, feudal lords, and ministers), considering it to be inferiors commenting on superiors. Orders were called 'zhi,' decrees were called 'zhao,' and he referred to himself as 'Zhen.' He also said: 'I am the First Emperor, and future generations will count by numbers, the Second Emperor, the Third Emperor, up to ten thousand generations, inheriting the virtue of water.' Initially, during the reigns of King Wei and King Xuan of Qi, Zou Yan (thinker of the Warring States period) discussed the cycle of the Five Virtues (the five elements of metal, wood, water, fire, and earth). The people of Qi reported his theory to Qin Shi Huang, who adopted it and began to change the era name and the time of court congratulations, all based on the first day of the tenth month. Clothing, banners, and flags all favored black, and the number six was used as a cycle. The La sacrifice was changed to Jiaping. The empire was divided into thirty-six commanderies, namely: Sanchuan (commandery name, around present-day Luoyang, Henan), Hedong (commandery name, around present-day Yuncheng, Shanxi), Nanyang (commandery name, around present-day Nanyang, Henan), Nanjun (commandery name, around present-day Jiangling, Hubei), Jiujiang (commandery name, around present-day Shouxian, Anhui), Zhangjun (commandery name, around present-day Huzhou, Zhejiang), Kuaiji (commandery name, around present-day Shaoxing, Zhejiang), Yingchuan (commandery name, around present-day Yuzhou, Henan), Dangjun (commandery name, around present-day Dangshan, Anhui), Sishui (commandery name, around present-day Xuzhou, Jiangsu), Xuejun (commandery name, around present-day Tengzhou, Shandong), Dongjun (commandery name, around present-day Puyang, Henan), Langya (commandery name, around present-day Zhucheng, Shandong), Qijun (commandery name, around present-day Linzi, Shandong), Shanggu (commandery name, around present-day Huailai, Hebei), Yuyang (commandery name, around present-day Ji County, Tianjin), Youbeiping (commandery name, around present-day Pingquan, Hebei), Liaoxi (commandery name, around present-day Yixian, Liaoning), Dongliao (commandery name, around present-day Liaoyang, Liaoning), Daijun (commandery name, around present-day Yu County, Hebei), Julu (commandery name, around present-day Pingxiang, Hebei), Handan (commandery name, around present-day Handan, Hebei), Shangdang (commandery name, around present-day Changzhi, Shanxi), Taiyuan (commandery name, around present-day Taiyuan, Shanxi), Yunzhong (commandery name, around present-day Tuoketuo County, Inner Mongolia), Jiuyuan (commandery name, around present-day Baotou, Inner Mongolia), Yanmen (commandery name, around present-day Dai County, Shanxi), Shangjun (commandery name, around present-day Yulin, Shaanxi), Longxi (commandery name, around present-day Lintao, Gansu), Beidi (commandery name, around present-day Qingyang, Gansu), Hanzhong (commandery name, around present-day Hanzhong, Shaanxi), Bajun (commandery name, around present-day Chongqing), Shujun (commandery name, around present-day Chengdu, Sichuan), Qianzhong (commandery name, around present-day Yuanling, Hunan), and Changsha (commandery name, around present-day Changsha, Hunan). A total of thirty-five commanderies, plus the area governed by the Inner Historian (the administrative head of the capital region during the Qin Dynasty), made up thirty-six commanderies. Each commandery was equipped with a governor, a military commander, and a supervisor. All the weapons in the empire were collected and gathered in Xianyang (present-day Xianyang, Shaanxi), where they were melted down and cast into bells and twelve bronze statues. In the thirty-fourth year of Qin Shi Huang's reign, Chancellor Li Si (Chancellor of the Qin Dynasty) submitted a memorial stating that all historical records not of Qin should be burned. Those who gathered to discuss the 'Book of Poetry' and the 'Book of Documents,' and those who used the past to criticize the present, should be executed and their families exterminated. The books that were not to be burned were those on medicine, divination, and planting. If anyone wanted to study laws, they should take officials as their teachers. Qin Shi Huang approved this. Hou Sheng (name of a Fangshi) and Lu Sheng (name of a Fangshi) fled from each other. Qin Shi Huang was furious and sent people to investigate. The scholars informed on each other, implicating more than four hundred and sixty people who had violated the law, and they were all buried alive in Xianyang. In the tenth month of the thirty-sixth year of winter, Qin Shi Huang went on tour, accompanied by the Left Chancellor Li Si, and his youngest son, Hu Hai (son of Qin Shi Huang), requested to follow. When they arrived west at Pingyuanjin (place name, near present-day Pingyuan County, Shandong), he fell ill.
。七月丙寅。始皇崩于沙丘平臺。在位三十七年壽五十歲。中車府令行符爾事。趙高乃與丞相斯詐謀。受詔立胡亥為太子。歸至咸陽。始乃發喪。襲位。九月葬始皇驪山下。
十四祖龍樹大士 西天竺國人也。亦名龍勝。得法后至南印度。彼國之人多信福業。祖為說法。彼相謂曰。人有福業世間第一。徒言佛性。誰能睹之。祖曰。汝欲見佛性。先須除我慢。彼曰。佛性大小。祖曰。非大非小。非廣非狹。無福無報。不死不生。彼聞理勝。悉回初心。彼眾中有長者子名迦那提婆。並彼眾等咸愿出家。祖為剃落。命諸聖與授具戒。其國先有外道五千餘眾。作大幻術。眾皆宗仰。祖悉化之令歸三寶。祖因之造大智度論中論十二門論。垂之於世。不啻其千萬偈。悉皆方便。開釋正法。以應其機宜。於後乃命迦那提婆曰。如來以大法眼付囑迦葉。乃至於我。我今付汝。聽吾偈曰。為明隱顯法。方說解脫理。於法心不證。無瞋亦無喜。付法已入月輪三昧。廣現神變。復就本座。凝然禪寂。迦那提婆與諸四眾共建寶塔以葬焉。當此奏始皇帝之世也(正宗記)。
二世
胡亥。始皇帝少子也。元年秋陽城人陳勝(字涉)。陽夏人吳廣。起兵淮西。蘄州下相人項梁。起兵于吳。狄人田儋起兵于齊。勝廣詐稱大楚。勝自
【現代漢語翻譯】 現代漢語譯本：七月丙寅日，秦始皇在沙丘平臺駕崩，在位三十七年，享年五十歲。中車府令趙高掌管符璽事務。趙高於是與丞相李斯合謀，假傳詔書，立胡亥為太子。回到咸陽后，才發佈喪事，胡亥即位。九月，將秦始皇安葬在驪山腳下。
第十四祖龍樹大士（Nagarjuna，西天竺國人），也是龍勝（Nagarjuna）得法後到了南印度。那個國家的人大多信奉福報功業。龍樹為他們說法，他們互相說道：『人的福報功業是世間第一的，空談佛性，誰能見到呢？』龍樹說：『你們想要見到佛性，首先必須去除我慢之心。』他們問：『佛性有大小嗎？』龍樹說：『非大非小，非廣非狹，無福無報，不死不生。』他們聽了覺得很有道理，都改變了最初的想法。他們之中有位長者的兒子名叫迦那提婆（Kanadeva），和那些人一起都願意出家。龍樹為他們剃度，命令眾聖為他們授予具足戒。那個國家先前有外道五千多人，會使用大的幻術，眾人都很崇拜仰慕他們。龍樹全部教化他們，讓他們歸依三寶。龍樹因此造了大智度論、中論、十二門論，流傳於世，不止千萬偈，全部都是方便法門，開示解釋正法，用來適應他們的根機。之後，龍樹就命令迦那提婆說：『如來將大法眼咐囑給迦葉（Kasyapa），乃至傳到我這裡，我現在傳給你。聽我的偈子：爲了闡明隱沒和顯現的法，才說解脫的道理。對於法，心中沒有證悟，就沒有嗔恨也沒有歡喜。』傳法完畢后，龍樹進入月輪三昧，廣現神通變化，又回到原來的座位，凝然禪定寂靜。迦那提婆和各位四眾弟子共同建造寶塔來安葬他。當時正值秦始皇在位的時代（正宗記）。
二世
胡亥，是秦始皇的小兒子。元年秋天，陽城人陳勝（字涉）和陽夏人吳廣在淮西起兵。蘄州下相人項梁在吳地起兵。狄人田儋在齊地起兵。陳勝吳廣假稱大楚。
【English Translation】 English version: In the seventh month, on the day of Bingyin, Emperor Qin Shi Huang died at the Shaqiu Platform. He reigned for thirty-seven years and lived to the age of fifty. Zhao Gao, the director of the Central Chariot Office, was in charge of the seals and documents. Zhao Gao then conspired with Chancellor Li Si to forge an edict, establishing Hu Hai as the crown prince. After returning to Xianyang, the funeral was announced, and Hu Hai ascended the throne. In the ninth month, Emperor Qin Shi Huang was buried at the foot of Mount Li.
The Fourteenth Ancestor, the Great Master Nagarjuna (Nagarjuna, a person from West India), also known as Longsheng (Nagarjuna), after obtaining the Dharma, went to South India. The people of that country mostly believed in meritorious deeds. Nagarjuna preached to them, and they said to each other, 'A person's meritorious deeds are the most important thing in the world. Empty talk about Buddha-nature, who can see it?' Nagarjuna said, 'If you want to see Buddha-nature, you must first remove your arrogance.' They asked, 'Is Buddha-nature large or small?' Nagarjuna said, 'Neither large nor small, neither wide nor narrow, without merit or retribution, neither dying nor being born.' They heard this and found it reasonable, and they all changed their initial thoughts. Among them was the son of an elder named Kanadeva (Kanadeva), and together with those people, they all wished to become monks. Nagarjuna tonsured them and ordered the saints to bestow upon them the full precepts. In that country, there were previously more than five thousand heretics who could use great illusions, and the people all admired and revered them. Nagarjuna transformed them all, causing them to take refuge in the Three Jewels. Nagarjuna therefore created the Mahaprajnaparamita Sastra, the Madhyamaka Sastra, and the Twelve Gate Sastra, which were passed down to the world, with more than ten million verses, all of which were expedient methods, explaining and elucidating the correct Dharma, in order to adapt to their capacities. Afterwards, Nagarjuna ordered Kanadeva, saying, 'The Tathagata entrusted the Dharma Eye to Kasyapa (Kasyapa), and it has been passed down to me. Now I entrust it to you. Listen to my verse: In order to clarify the hidden and manifest dharmas, the principle of liberation is explained. If the mind does not realize the Dharma, there is neither anger nor joy.' After transmitting the Dharma, Nagarjuna entered the Samadhi of the Moon Wheel, widely manifesting supernatural transformations, and then returned to his original seat, serenely meditating in stillness. Kanadeva and the fourfold assembly together built a precious pagoda to bury him. This was during the reign of Emperor Qin Shi Huang (Zhengzong Ji).
The Second Emperor
Hu Hai was the youngest son of Emperor Qin Shi Huang. In the autumn of the first year, Chen Sheng (whose courtesy name was She), a man from Yangcheng, and Wu Guang, a man from Yangxia, raised an army in Huaixi. Xiang Liang, a man from Xiaxiang in Qizhou, raised an army in Wu. Tian Dan, a man from Di, raised an army in Qi. Chen Sheng and Wu Guang falsely claimed to be from the Great Chu.
立為將軍。廣為都尉入據陳。陳中父老請立勝為楚王。九月劉季兵起于沛。是曰沛公。天下豪傑皆起爭應立六國后。項梁者楚將項燕之子也。項籍(字羽)梁兄之子。二年趙高害李斯死。二世以高為丞相。沛公還攻豐拔之。項梁召諸別將會薛計事。居巢人范增年七十。說梁立楚后。求得楚懷王之孫曰心。夏六月立心為楚王。從民望也。三年關東皆叛。趙高恐二世怒誅及其身。乃謝病不朝。陰與其婿咸陽令閻樂。謀易上更立王子嬰樂乃將吏卒千餘人。入望夷宮。二世曰。吾愿得一郡為王弗許。又曰。愿為萬戶侯弗許。曰愿與妻子為黔首比諸公子。閻樂曰。臣受命丞相。為天下誅足下。麾其兵進。二世乃自殺。趙高乃悉召諸大臣公子曰。秦故王國。始皇君天下故稱帝。今六國復自立。秦地益小。乃以空名為帝。不可宜為王如故。乃立始皇故太子扶蘇之子嬰為秦王。令子嬰齋。當廟見受玉璽。子嬰為其二子謀曰。丞相高殺二世。恐群臣誅之。佯以義立我我稱病不行。丞相必來。來則殺之。已而果自來。子嬰遂刺殺高於齋宮。三族其家。子嬰立。在位四十六日。十月。沛公至㶚上。子嬰降。
二世元年壬辰魏 王咎 元年 趙王 武臣 元年 齊王 田儋 元年 楚隱王陳勝 燕王韓廣元年 漢五年漢滅之
【現代漢語翻譯】 現代漢語譯本： 被任命為將軍。吳廣擔任都尉，佔據陳縣。陳縣的父老請立陳勝為楚王。九月，劉季在沛縣起兵，這就是後來的沛公。天下的英雄豪傑都紛紛起兵響應，擁立六國的後代。 項梁是楚國將領項燕的兒子，項籍（字羽）是項梁哥哥的兒子。秦二世二年，趙高陷害李斯致死，二世任命趙高為丞相。沛公回軍攻打併攻克了豐邑。項梁召集各路將領到薛縣商議大事。居巢人范增，時年七十歲，勸說項梁擁立楚國的後代。最終找到了楚懷王的孫子名叫心。夏季六月，項梁擁立心為楚王，這是順應民意的舉動。 秦二世三年，關東地區全部反叛。趙高害怕二世發怒誅殺自己，就託病不上朝，暗中與他的女婿，咸陽令閻樂，謀劃廢掉二世，另立王子嬰。閻樂於是率領一千多名士兵，進入望夷宮。二世說：『我希望得到一個郡來做王，』沒有被允許。又說：『我希望做一個萬戶侯，』也沒有被允許。又說：『我希望和妻子兒女一起做普通百姓，』閻樂說：『我奉丞相的命令，為天下誅殺你。』於是揮兵前進，二世就自殺了。趙高於是召集各位大臣和公子說：『秦國本來是王國，始皇統治天下才稱帝。現在六國又各自立國，秦國的土地越來越小，再以空名號稱帝，是不可以的，應該像以前一樣稱王。』於是立始皇的太子扶蘇的兒子子嬰為秦王，命令子嬰齋戒，準備在宗廟接受玉璽。子嬰和他的兩個兒子商議說：『丞相趙高殺了二世，害怕群臣誅殺他，假裝以大義擁立我，我可以稱病不去，丞相必定會來，來的時候就殺了他。』不久趙高果然親自來了，子嬰就刺殺了趙高在齋宮，並誅滅了他三族。子嬰即位，在位四十六天。十月，沛公到達㶚上，子嬰投降。 秦二世元年壬辰年，魏王咎元年，趙王武臣元年，齊王田儋元年，楚隱王陳勝，燕王韓廣元年，漢五年漢朝滅亡他們。
【English Translation】 English version: Was appointed as general. Wu Guang served as a commandant and occupied Chen County. The elders of Chen County requested that Chen Sheng be established as the King of Chu. In the ninth month, Liu Ji raised troops in Pei County, who would later be known as Duke Pei. Heroes and talents throughout the land rose up in response, supporting the descendants of the Six Kingdoms. Xiang Liang was the son of the Chu general Xiang Yan, and Xiang Ji (courtesy name Yu) was the son of Xiang Liang's elder brother. In the second year of the Second Emperor of Qin, Zhao Gao framed Li Si to death, and the Second Emperor appointed Zhao Gao as Prime Minister. Duke Pei returned to attack and capture Fengyi. Xiang Liang summoned various generals to Xue County to discuss important matters. Fan Zeng of Juchao, at the age of seventy, advised Xiang Liang to establish a descendant of Chu. Eventually, they found a grandson of King Huai of Chu named Xin. In the sixth month of summer, Xiang Liang established Xin as the King of Chu, which was a move that followed the will of the people. In the third year of the Second Emperor of Qin, all of Guandong rebelled. Zhao Gao, fearing that the Second Emperor would be angry and execute him, feigned illness and did not attend court. Secretly, he plotted with his son-in-law, Yan Le, the magistrate of Xianyang, to depose the Second Emperor and establish Prince Ziying. Yan Le then led more than a thousand soldiers and entered Wangyi Palace. The Second Emperor said, 'I wish to obtain a commandery to be a king,' but was not allowed. He then said, 'I wish to be a marquis of ten thousand households,' but was not allowed. He said, 'I wish to be a commoner with my wife and children,' Yan Le said, 'I am ordered by the Prime Minister to execute you for the sake of the world.' He then advanced his troops, and the Second Emperor committed suicide. Zhao Gao then summoned the various ministers and princes, saying, 'Qin was originally a kingdom. The First Emperor ruled the world and therefore called himself Emperor. Now that the Six Kingdoms have re-established themselves, the territory of Qin is becoming smaller. It is not appropriate to call ourselves Emperor with an empty title. We should be kings as before.' Therefore, he established Ziying, the son of the First Emperor's crown prince Fusu, as the King of Qin, and ordered Ziying to fast and prepare to receive the jade seal in the ancestral temple. Ziying and his two sons discussed, saying, 'Prime Minister Zhao Gao killed the Second Emperor, fearing that the ministers would execute him. He pretends to establish me out of righteousness. I can claim illness and not go. The Prime Minister will surely come, and when he comes, I will kill him.' Soon Zhao Gao indeed came in person, and Ziying assassinated Zhao Gao in the fasting palace and exterminated his three clans. Ziying ascended the throne and reigned for forty-six days. In the tenth month, Duke Pei arrived at 㶚上, and Ziying surrendered. In the first year of the Second Emperor of Qin, Ren Chen year, the first year of King Jiu of Wei, the first year of King Wuchen of Zhao, the first year of King Tian Dan of Qi, Chen Sheng, the King Yin of Chu, the first year of King Han Guang of Yan, the Han Dynasty destroyed them in the fifth year of the Han Dynasty.
二年癸巳魏王 豹元年 漢二年九月滅之 趙王 歇元年 漢三年漢滅之 齊王田佐元年 漢四年漢滅之 夏六月項梁立楚懷王孫心為楚王 韓王 成
二世三年甲午漢元年也韓王 鄭昌 漢三年漢滅之
子嬰
始皇太子扶蘇之子。立四十六日。十月。沛公至㶚上。子嬰素車白馬繫頸以組。封皇帝璽符節。降軹道旁。沛公西入咸陽。
右秦自昭襄王至子嬰。合五十年。天下歸漢。
西漢高祖惠帝呂后文帝景帝武帝昭帝昌邑王宣帝元帝成帝哀帝平帝孺子嬰
劉姓。以火德王。都長安(今安西路京兆即秦之咸陽也。雍州之域。高祖改曰長安)。漢初用秦正。以十月為正月。至武帝太初元年。始用夏正建寅為正月。漢五年天下既定。婁敬戍隴西過洛陽。因虞將軍見上曰。秦地被山帶河四塞以為固。宜都之。上問群臣。張良曰。婁敬說是也。即日車駕西都長安。拜婁敬為郎中。賜姓劉。
高祖
諱邦字季沛。豐邑中陽里人。在秦為泗上亭長(兗州也)送徒役驪山。徒多道亡。邦縱其囚自匿於沛。秦二世元年。沛父老立季為沛公。蕭何曹參等收沛子弟得三千人以應之。秦二世三年十月。先入關至㶚上。秦子嬰降居。數日項羽屠咸陽。殺秦降王子嬰。燒秦宮室。秦民大
【現代漢語翻譯】 現代漢語譯本 二年癸巳，魏王豹（Wei Wang Bao）元年，漢二年九月，漢朝滅了他。趙王歇（Zhao Wang Xie）元年，漢三年，漢朝滅了他。齊王田佐（Qi Wang Tian Zuo）元年，漢四年，漢朝滅了他。夏六月，項梁（Xiang Liang）立楚懷王（Chu Huai Wang）的孫子心（Xin）為楚王。韓王成（Han Wang Cheng）。
秦二世三年甲午，是漢元年。韓王鄭昌（Han Wang Zheng Chang），漢三年，漢朝滅了他。
子嬰（Zi Ying）
他是始皇太子扶蘇（Fu Su）的兒子，在位四十六天。十月，沛公（Pei Gong）到達㶚上。子嬰身穿素車白馬，用繩子繫著脖子，獻上皇帝的璽符節，在軹道旁投降。沛公向西進入咸陽。
從秦昭襄王（Qin Zhaoxiang Wang）到子嬰，共五十年，天下歸漢。
西漢有高祖（Gao Zu）、惠帝（Hui Di）、呂后（Lu Hou）、文帝（Wen Di）、景帝（Jing Di）、武帝（Wu Di）、昭帝（Zhao Di）、昌邑王（Changyi Wang）、宣帝（Xuan Di）、元帝（Yuan Di）、成帝（Cheng Di）、哀帝（Ai Di）、平帝（Ping Di）、孺子嬰（Ru Zi Ying）。
劉姓，以火德稱王。都城在長安（今安西路京兆，即秦朝的咸陽，屬於雍州）。漢初沿用秦朝的歷法，以十月為正月。到漢武帝太初元年，才開始使用夏曆，以建寅為正月。漢五年，天下平定后，婁敬（Lou Jing）戍守隴西，路過洛陽，通過虞將軍（Yu Jiang Jun）進見皇上說：『秦地背靠山，環繞著黃河，四面都有險要可以作為屏障，應該定都於此。』皇上詢問群臣，張良（Zhang Liang）說：『婁敬說的是對的。』當天就駕車西行，定都長安，拜婁敬為郎中，賜姓劉。
高祖
名諱邦（Bang），字季（Ji），沛縣豐邑中陽里人。在秦朝擔任泗上亭長（屬於兗州），負責押送囚犯到驪山。囚犯大多在路上逃亡，劉邦就放了他們，自己藏匿在沛縣。秦二世元年，沛縣的父老擁立劉季為沛公。蕭何（Xiao He）、曹參（Cao Can）等人招募沛縣的子弟，得到三千人來響應他。秦二世三年十月，劉邦先進入關中，到達㶚上，秦王子嬰投降。幾天後，項羽屠殺咸陽，殺死投降的秦王子嬰，焚燒秦朝的宮室，秦地的百姓大為失望。
【English Translation】 English version In the second year of Gui Si, the first year of Wei Wang Bao, in the ninth month of the second year of the Han Dynasty, the Han Dynasty destroyed him. The first year of Zhao Wang Xie, the third year of the Han Dynasty, the Han Dynasty destroyed him. The first year of Qi Wang Tian Zuo, the fourth year of the Han Dynasty, the Han Dynasty destroyed him. In the sixth month of summer, Xiang Liang established Xin, the grandson of Chu Huai Wang, as the King of Chu. Han Wang Cheng.
In the third year of the Second Emperor of Qin, Jia Wu, it was also the first year of the Han Dynasty. Han Wang Zheng Chang, in the third year of the Han Dynasty, the Han Dynasty destroyed him.
Zi Ying (Name of a person)
He was the son of Fu Su (Name of a person), the crown prince of the First Emperor, and reigned for forty-six days. In October, Pei Gong (Name of a person) arrived at 㶚上. Zi Ying, wearing plain clothes and riding a white horse, with a rope around his neck, offered the emperor's seal and symbols of authority, surrendering beside the Zhi road. Pei Gong entered Xianyang to the west.
From Qin Zhaoxiang Wang (Name of a person) to Zi Ying, a total of fifty years, the world returned to the Han Dynasty.
The Western Han Dynasty included Gao Zu (Name of a person), Hui Di (Name of a person), Lu Hou (Name of a person), Wen Di (Name of a person), Jing Di (Name of a person), Wu Di (Name of a person), Zhao Di (Name of a person), Changyi Wang (Name of a person), Xuan Di (Name of a person), Yuan Di (Name of a person), Cheng Di (Name of a person), Ai Di (Name of a person), Ping Di (Name of a person), and Ru Zi Ying (Name of a person).
The Liu family, reigned with the virtue of fire. The capital was Chang'an (now Jingzhao in Anxi Road, which is Xianyang of the Qin Dynasty, belonging to Yongzhou). At the beginning of the Han Dynasty, the Qin calendar was used, with October as the first month. It was not until the first year of the Taichu era of Emperor Wu of the Han Dynasty that the Xia calendar was used, with Jian Yin as the first month. In the fifth year of the Han Dynasty, after the world was pacified, Lou Jing (Name of a person) was stationed in Longxi and passed by Luoyang. Through General Yu (Name of a person), he met the emperor and said, 'The land of Qin is backed by mountains and surrounded by the Yellow River, with strongholds on all sides to serve as barriers. It is appropriate to establish the capital here.' The emperor asked his ministers, and Zhang Liang (Name of a person) said, 'Lou Jing is right.' That day, he drove west to establish the capital in Chang'an, appointed Lou Jing as a courtier, and bestowed the surname Liu.
Gao Zu (Name of a person)
His personal name was Bang (Name of a person), his courtesy name was Ji (Name of a person), and he was from Zhongyangli in Fengyi, Pei County. During the Qin Dynasty, he served as the chief of the Sishang Pavilion (belonging to Yanzhou), responsible for escorting prisoners to Mount Li. Most of the prisoners escaped on the way, so Liu Bang released them and hid himself in Pei County. In the first year of the Second Emperor of Qin, the elders of Pei County established Liu Ji as the Duke of Pei. Xiao He (Name of a person), Cao Can (Name of a person), and others recruited the children of Pei County, obtaining three thousand men to respond to him. In the tenth month of the third year of the Second Emperor of Qin, Liu Bang first entered Guanzhong and arrived at 㶚上, where the Qin prince Zi Ying surrendered. A few days later, Xiang Yu massacred Xianyang, killed the surrendered Qin prince Zi Ying, and burned the Qin palaces, greatly disappointing the people of Qin.
失望。項羽陽尊楚懷王心為義帝。都郴(今桂陽邑。荊州之域)分天下王諸將。羽自立為西楚霸王。都彭城(河南府路徐州)。立沛公為漢王。都南鄭(今陜西興元路郡名漢中)。二分關中王。秦降將章邯等三人。以距塞漢路。漢王怒欲攻項羽。周勃灌嬰樊噌皆勸之。蕭何諫之。乃遂就國稱漢元年。以何為丞相。次拜韓信大將。引兵出襲雍。雍王章邯戰敗走。塞王欣翟(直格反)王翳皆降。以其地為渭南河上上郡。漢二年冬十月。項王密使九江王欒布等擊義帝殺之江中。漢王南渡平陰津至洛陽。新城三老董公遮說王曰。順德者昌。逆德者亡。兵出無名事故不成項羽無道放殺其主。大王宜率三軍之眾為之素服以告諸侯而伐之。於是漢王為義帝發喪以告諸侯。趙王陳余遣兵助漢。項王雖聞漢東欲遂破齊而後擊漢。漢王以故得率諸侯兵凡五十六萬人伐楚。遂入彭城。項王聞之。自以精兵二萬人至彭城。大破漢軍圍漢王三匝會。大風折木髮屋。窈冥晝晦。楚軍大亂壞散。漢王乃得與數十騎遁去審食其從太公(漢王父也)呂后間行求漢王。反遇楚軍。項王常置軍中為質。漢四年漢遣侯公說項王羽請太公。羽乃與漢約中分天下。割洪溝(今鄭州也)以西為漢。以東為楚。九月楚歸太公呂后。乃引兵而東歸。漢王欲西歸。張良陳平曰
。漢有天下太半。楚兵食盡。此天亡之時也。今釋弗擊。所謂養虎自遺患也。漢王從之。五年冬十月。漢王追項王至固陵(今汴梁路汝寧府光州固始地)十二月。項王至垓(音該沛郡)下夜聞漢軍四面皆楚歌。遂潰圍南出馳至烏江(今淮西和州地)。烏江亭長艤船待項王笑曰。天之亡我。我何渡焉。且籍與江東子弟八千人渡江而西。今無一人還縱江東父兄憐而王我。我何面目見之。縱彼不言。籍獨不愧於心乎。乃自刎而死。漢王即皇帝位於氾(敷劍反)水之陽(今濟漢界)。更王后曰皇后。太子曰皇太子。六年夏尊大公為太上皇。天下既定。命蕭何次律令。韓信申軍法。張蒼定章程(章者歷數之章術。程者權衡丈尺觔斗也。歷家至朔同日謂之章。十九年七閏為一章也。程如稱石程書謂律度量衡之則也。文中子孝宣以章程練名實。謂法令成章之品式爾)叔孫通制禮儀。陸賈造新語。封功臣為列侯。剖符作誓。丹書鐵契金匱石室藏之宗廟。誓曰。使黃河如帶泰山若礪。國以永存。爰及苗裔。帝在位十二年。五十三歲崩。
惠帝
盈。高祖太子。在位七年。壽二十四歲。
呂后
諱雉姓呂氏。惠帝母。惠帝崩。太后取後宮美人子為太子立之。太后臨朝稱制。四年少帝知而言之。太后遂幽少帝永巷中
【現代漢語翻譯】 現代漢語譯本：漢朝佔據了天下的大半，楚軍的糧食也快吃完了，這是上天要滅亡項羽的時候啊！現在放過他不攻打，這就是所謂的養虎遺患啊！』漢王聽從了他的建議。五年冬十月，漢王追擊項王到固陵（今汴梁路汝寧府光州固始一帶）。十二月，項王到達垓下（音該，沛郡），夜裡聽到漢軍四面都唱著楚地的歌，於是突圍向南逃跑，一路奔跑到烏江（今淮西和州一帶）。烏江的亭長準備好船等待項王，笑著說：『這是上天要滅亡我啊，我還渡江干什麼呢？況且我項籍當初與江東子弟八千人渡江向西，現在沒有一個人回去，即使江東父老憐愛我而擁立我為王，我還有什麼臉面見他們呢？就算他們不說什麼，我項籍難道不感到內心慚愧嗎？』於是自刎而死。漢王在氾水（今濟水與漢水交界處）的北面即皇帝位，更改王后為皇后，太子為皇太子。六年夏天，尊大公為太上皇。天下平定后，命令蕭何整理法律條令，韓信修訂軍隊法規，張蒼制定章程（章，指的是曆法的計算方法；程，指的是權衡、丈尺、觔斗等度量標準。曆法家把日月執行到朔日同日叫做章，十九年七個閏月為一個章。程，就像稱量石頭時所用的秤，程書指的是關於律度量衡的標準法則。文中子和孝宣用章程來考察名與實是否相符，指的是法令成為有條理的規範），叔孫通制定禮儀，陸賈創作《新語》。分封功臣為列侯，剖開符節作為憑證，用丹書寫在鐵券上，藏在金匱石室中，放置在宗廟裡。誓詞說：『使黃河像腰帶一樣細，泰山像磨刀石一樣小，國家才能永遠存在，延續到子孫後代。』高祖在位十二年，五十三歲時駕崩。
惠帝
劉盈，是高祖的太子，在位七年，享年二十四歲。
呂后
名諱為雉，姓呂氏，是惠帝的母親。惠帝駕崩后，太后把後宮美人的兒子立為太子。太后臨朝聽政，執掌大權。四年後，少帝知道了這件事並說了出來，太后於是把少帝囚禁在永巷中。
【English Translation】 English version: The Han has occupied more than half of the empire, and the Chu army's food is almost exhausted. This is the time when Heaven wants to destroy Xiang Yu! Now, if we let him go without attacking, it's like nurturing a tiger and leaving trouble for ourselves!' The King of Han followed his advice. In the fifth year, winter, October, the King of Han pursued Xiang Yu to Guling (present-day Gushi area, Guang Prefecture, Runing Prefecture, Bianliang Road). In December, Xiang Yu arrived at Gaixia (pronounced Gai, Pei Commandery), and at night he heard the Han army singing Chu songs on all sides. So he broke through the encirclement and fled south, all the way to Wujiang (present-day Hezhou area, Huai West). The Wujiang pavilion chief prepared a boat to wait for Xiang Yu, and said with a smile, 'This is Heaven wanting to destroy me, why should I cross the river? Moreover, I, Xiang Ji, initially crossed the river westward with eight thousand Jiangdong youths, and now not a single one has returned. Even if the elders of Jiangdong pity me and support me as king, what face do I have to see them? Even if they don't say anything, wouldn't I, Xiang Ji, feel ashamed in my heart?' So he committed suicide by slitting his throat. The King of Han ascended the throne as emperor on the north side of Fan River (present-day border between Ji River and Han River), changed the queen to empress, and the crown prince to imperial crown prince. In the sixth year, summer, he honored the Grand Duke as the Supreme Emperor. After the empire was pacified, he ordered Xiao He to organize the laws and regulations, Han Xin to revise the military regulations, Zhang Cang to establish the rules and standards (Zhang refers to the calculation methods of the calendar; Cheng refers to the standards of weights and measures such as scales, rulers, hu, and dou. Calendar experts call the coincidence of the sun and moon on the first day of the month Zhang, and nineteen years with seven leap months is called a Zhang. Cheng is like the scale used to weigh stones, and Cheng Shu refers to the standard rules for pitch pipes, measures, weights, and balances. Wenzhongzi and Xiaoxuan used Zhang Cheng to examine whether names and realities matched, referring to the orderly norms of laws and decrees), Shusun Tong to establish etiquette, and Lu Jia to create 'New Discourses'. He enfeoffed meritorious officials as marquises, split the tallies as proof, wrote on iron certificates with red ink, and stored them in golden boxes and stone chambers in the ancestral temple. The oath said, 'May the Yellow River be as thin as a belt, and Mount Tai as small as a whetstone, so that the country can exist forever and extend to future generations.' Emperor Gaozu reigned for twelve years and died at the age of fifty-three.
Emperor Hui
Liu Ying, the crown prince of Gaozu, reigned for seven years and died at the age of twenty-four.
Empress Lü
Her name was Zhi, her surname was Lü, and she was the mother of Emperor Hui. After Emperor Hui died, the Empress Dowager made the son of a beautiful woman in the harem the crown prince. The Empress Dowager listened to politics and held power. Four years later, the young emperor learned of this and spoke of it, so the Empress Dowager imprisoned the young emperor in the Yongxiang palace.
。立恒中王義為帝。更名弘不稱元年。以太后制天下事故也。至文帝立。皆滅之於邸。八年秋七月太后崩。壽七十二(在位八年)呂祿呂產欲作亂。太尉周勃等誅諸呂。諸大臣相與陰謀。使人召代王。上天子璽符代王。讓者五。遂乃即天子位。
文帝
諱恒。高祖第三子。封代王。陳平周勃既誅諸呂。遣使迎王至長安即帝位十六年。又后元七年在位。共二十三年壽四十六崩。帝除去肉刑。務行寬大。身衣弋綈。帷帳無文繡。治㶚陵(葬所)皆瓦器。不得以金銀銅鐵為飾。因山不起墳帝專務以德化民海內殷富。天下斷獄數百。幾致刑措。
十五祖迦那提婆大士 南天竺國人也。姓毗舍羅。謁龍樹龍樹先以滿缽盛水置座前。提婆以一針投之。欣然契會。既得法至迦毗羅國。彼有長者曰梵摩凈德。園樹生耳如菌。取而食之。隨取隨長。祖至其家。長者問菌所自。祖曰。汝家曾供養一比丘道眼不明。虛沾信施。報為木菌。乃說偈曰。入道不通理。復身還信施。汝年八十一。其樹不生耳長者年八十一。樹果不生菌。長者舍第二子羅睺羅多隨祖出家。祖度之。至巴連弗城。有諸外道掩抑佛法。祖往化之。有不從者。發百千難問。祖恣其無礙之辯。一皆折之。由是廣造論議。若有百論之類是也。勝事既集。以法付
【現代漢語翻譯】 現代漢語譯本：立恒中擁立代王為皇帝。更改年號，但不稱元年，因為太后控制朝政的緣故。等到文帝即位，將這些都銷燬在府邸中。八年秋七月，太后駕崩，享年七十二歲（在位八年）。呂祿、呂產想要作亂，太尉周勃等人誅殺了諸呂。各位大臣相互秘密謀劃，派人召當代王。將天子的璽符送給代王，代王推辭了五次，最終才即天子位。
文帝
名諱為恒，是高祖的第三個兒子，被封為代王。陳平、周勃誅殺了諸呂之後，派遣使者迎接代王到長安即皇帝位。在位十六年，加上后元七年，總共二十三年，享年四十六歲駕崩。文帝廢除了肉刑，致力於實行寬大政策。自身穿著粗糙的絲綢，帷帳上沒有刺繡。治理自己的陵墓（葬身之處）都使用瓦器，不允許用金銀銅鐵作為裝飾。依山而建，不起高大的墳冢。文帝專心致力於用道德教化百姓，海內殷實富足，天下判決的案件很少，幾乎可以不用刑罰。
第十五祖 迦那提婆（Kānadeva）大士，是南天竺國人，姓毗舍羅（Viśara）。他去拜見龍樹（Nāgārjuna），龍樹先用盛滿水的缽放在座位前。迦那提婆用一根針投向缽中，龍樹欣然領會。得到佛法后，他來到迦毗羅國（Kapilavastu）。那裡有一位長者名叫梵摩凈德（Brahmā-nirmala-guṇa），園中的樹木長出像蘑菇一樣的木耳。人們採摘食用，木耳隨采隨長。迦那提婆來到他家，長者問木耳的來歷。迦那提婆說：『你家曾經供養一位比丘，但他道眼不明，白白接受了你的供養，所以轉世為木菌。』於是說偈語道：『入道不通理，復身還信施。汝年八十一，其樹不生耳。』長者當時八十一歲，樹上果然不再長木耳。長者捨棄了他的第二個兒子羅睺羅多（Rāhula-bhadra）跟隨迦那提婆出家，迦那提婆為他剃度。迦那提婆來到巴連弗城（Pāṭaliputra），那裡有很多外道壓制佛法。迦那提婆前去教化他們。有不服從的人，提出成百上千的難題。迦那提婆運用他無礙的辯才，一一駁倒了他們。因此廣泛地撰寫論議，比如《百論》之類的著作。弘法事業圓滿后，他將佛法傳付給...
【English Translation】 English version: Li Hengzhong established the King of Dai as Emperor. The reign title was changed, but the first year was not designated as such, because the Empress Dowager controlled the government. When Emperor Wen ascended the throne, these were all destroyed in the residence. In the seventh month of the eighth year of his reign, the Empress Dowager passed away at the age of seventy-two (reigned for eight years). Lü Lu and Lü Chan intended to rebel, but Grand Commandant Zhou Bo and others executed the Lü clan. The ministers secretly plotted together and sent someone to summon the King of Dai. The Emperor's seal was sent to the King of Dai, who declined it five times before finally ascending the throne.
Emperor Wen
His personal name was Heng, and he was the third son of Emperor Gaozu. He was enfeoffed as the King of Dai. After Chen Ping and Zhou Bo executed the Lü clan, they sent envoys to welcome the King of Dai to Chang'an to ascend the throne. He reigned for sixteen years, plus seven years of the Later Yuan era, for a total of twenty-three years. He passed away at the age of forty-six. Emperor Wen abolished corporal punishment and devoted himself to implementing lenient policies. He himself wore coarse silk, and his curtains had no embroidery. When managing his mausoleum (burial place), he used only earthenware and did not allow gold, silver, copper, or iron to be used as decorations. He built the tomb against the mountain without raising a large mound. Emperor Wen focused on using virtue to educate the people, and the country was prosperous and wealthy. There were few lawsuits in the land, and it was almost unnecessary to use punishments.
The Fifteenth Ancestor, the Great Master Kānadeva (Kānadeva), was a native of Southern India, with the surname Viśara (Viśara). He went to visit Nāgārjuna (Nāgārjuna), who first placed a bowl filled with water in front of the seat. Kānadeva threw a needle into the bowl, and Nāgārjuna was delighted and understood. After obtaining the Dharma, he went to Kapilavastu (Kapilavastu). There was an elder named Brahmā-nirmala-guṇa (Brahmā-nirmala-guṇa) there, whose garden trees grew ears like mushrooms. People picked them to eat, and they grew back as soon as they were picked. Kānadeva came to his house, and the elder asked where the mushrooms came from. Kānadeva said, 'Your family once made offerings to a Bhikṣu, but he had unclear Dharma eyes and vainly accepted your offerings, so he was reborn as wood fungus.' Then he spoke a verse: 'Entering the Way without understanding the principle, returning the body to repay the offerings. You are eighty-one years old, and the tree will no longer grow ears.' The elder was eighty-one years old at the time, and the tree indeed no longer grew wood fungus. The elder abandoned his second son, Rāhula-bhadra (Rāhula-bhadra), to follow Kānadeva and become a monk, and Kānadeva tonsured him. Kānadeva went to Pāṭaliputra (Pāṭaliputra), where many heretics were suppressing the Buddha Dharma. Kānadeva went to teach them. Some did not obey, and they raised hundreds and thousands of difficult questions. Kānadeva used his unobstructed eloquence to refute them one by one. Therefore, he widely wrote treatises, such as the Śataśāstra (Śataśāstra). After the work of propagating the Dharma was completed, he transmitted the Dharma to...
羅睺羅多。偈曰。本對傳法人。為說解脫理。於法實無證。無終亦無始。已而入奮迅三昧。體放八光而趣寂滅。眾興塔葬焉。當此漢文帝之世也(正宗記)。
景帝
啟。文帝太子。即帝位七年。又中元七年。又后元三年共十七年。壽四十八。帝以笞法五百三百太重乃更滅笞法。遵文帝之業。移風易俗。黎民淳厚。周云成康。漢稱文景。
武帝
徹。景帝子。在位五十四年。壽終七十一。罷黜百家表章以六經興太學修郊祀定音律作詩樂建封禪禮百神紹周后號令文章煥然。帝雅好儒術丞相竇嬰。太尉田蚡。御史大夫趙綰。請立明堂以朝諸侯。薦其師申公。時年八十餘。以為太中大夫。舍魯邸議明堂巡狩改歷服色。帝招四方賢材之士。莊助最先進(漢書作嚴助避明帝諱也)后得吳人朱買臣。趙人吾丘壽王。蜀人司馬相如。平原東方朔。吳人牧皋。濟南終軍。並在左右。太初元年十一月甲子朔冬至。命司馬遷造漢太初曆。以寅為正月歲首。色尚黃。數用五。然而行兵用武。外開四夷。至於榷酒酤管鹽鐵。鑄白金造皮弊。帝時始有年號。自古帝王未有也。即位初曰建元元年建元(六)元光(六)元朔(六)元狩(六)元鼎(六)元封(六)太初(四)天漢(四)太始(四)征和(四)后元(二)。
【現代漢語翻譯】 現代漢語譯本 羅睺羅多（Rāhula，佛陀的兒子）。偈語說：『原本是對傳授佛法之人，爲了他們宣說解脫的道理。對於佛法實際上並沒有證悟，沒有終結也沒有開始。』說完就進入奮迅三昧（一種禪定狀態），身體放出八種光芒而趨向寂滅。眾人為他建造佛塔安葬。這正是在漢文帝的時代（《正宗記》）。
景帝
啟。漢文帝的太子。即位七年，又中元七年，又后元三年，總共十七年。享年四十八歲。景帝認為用竹板抽打的刑罰五百下、三百下太重，於是更改並廢除了這種刑罰。遵循漢文帝的功業，移風易俗，使老百姓變得淳樸厚道。周朝有成康之治，漢朝則稱文景之治。
武帝
徹。漢景帝的兒子。在位五十四年，享年七十一歲。罷黜百家，表彰並推行儒家的六經，興辦太學，修繕郊祀，制定音律，創作詩樂，建立封禪禮儀，祭祀百神，繼承周朝的制度，號令文章煥然一新。武帝非常喜歡儒術，丞相竇嬰、太尉田蚡、御史大夫趙綰，請求建立明堂來朝見諸侯，推薦他們的老師申公，當時申公已經八十多歲，被任命為太中大夫。在魯地的府邸商議明堂制度，巡狩各地，更改曆法服飾。武帝招攬四方賢才之士，莊助最先被引進（《漢書》中寫作嚴助，是爲了避諱明帝的名字）。後來得到了吳人朱買臣、趙人吾丘壽王、蜀人司馬相如、平原人東方朔、吳人牧皋、濟南人終軍，都在武帝左右。太初元年十一月甲子日朔日是冬至，命令司馬遷制定漢太初曆，以寅月為正月，作為一年的開始，顏色崇尚黃色，數字使用五。然而在對外用兵方面，開闢了四夷。至於實行榷酒（酒類專賣）、酤（賣酒）管鹽鐵（鹽鐵官營），鑄造白金，製造皮幣。武帝時期開始有了年號，這是自古以來帝王所沒有的。即位之初的年號是建元，依次為建元（六年）、元光（六年）、元朔（六年）、元狩（六年）、元鼎（六年）、元封（六年）、太初（四年）、天漢（四年）、太始（四年）、征和（四年）、后元（二年）。
【English Translation】 English version Rāhula (佛陀的兒子, Buddha's son). A verse says: 'Originally for those who transmit the Dharma, to explain the principle of liberation. In reality, there is no enlightenment of the Dharma, no end and no beginning.' Having said this, he entered the Fèn Xùn Samādhi (奮迅三昧, a state of meditative concentration), his body emitted eight kinds of light and he approached Parinirvana (寂滅, complete extinction). The people built a stupa to bury him. This was during the reign of Emperor Wen of the Han Dynasty (《正宗記》, Record of the Orthodox Lineage).
Emperor Jing
Qi. The crown prince of Emperor Wen of Han. He ascended the throne for seven years, then another seven years of Zhongyuan, and another three years of Houyuan, totaling seventeen years. He lived to be forty-eight years old. Emperor Jing considered the punishment of flogging five hundred or three hundred times with bamboo sticks to be too severe, so he changed and abolished this punishment. He followed the achievements of Emperor Wen of Han, changed customs and habits, and made the people simple and honest. The Zhou Dynasty had the rule of Cheng and Kang, and the Han Dynasty was called the rule of Wen and Jing.
Emperor Wu
Che. The son of Emperor Jing of Han. He reigned for fifty-four years and lived to be seventy-one years old. He dismissed the hundred schools of thought, praised and promoted the Six Classics of Confucianism, established the Imperial Academy, repaired the suburban sacrifices, established music and laws, created poetry and music, established the Fengshan (封禪, imperial sacrifice to Heaven and Earth) rituals, sacrificed to the hundred gods, inherited the Zhou Dynasty's system, and the decrees and articles were completely renewed. Emperor Wu was very fond of Confucianism. The Prime Minister Dou Ying, the Grand Commandant Tian Fen, and the Censor-in-chief Zhao Wan requested the establishment of the Mingtang (明堂, Hall of Enlightenment) to receive the feudal lords, and recommended their teacher Shen Gong, who was over eighty years old at the time, to be appointed as Grand Master of the Palace. They discussed the Mingtang system at the residence in Lu, patrolled various places, and changed the calendar and clothing. Emperor Wu recruited talented people from all directions, and Zhuang Zhu was the first to be introduced (written as Yan Zhu in the 《漢書》, Book of Han, to avoid the name of Emperor Ming). Later, he obtained Zhu Maichen from Wu, Wuqiu Shouwang from Zhao, Sima Xiangru from Shu, Dongfang Shuo from Pingyuan, Mu Gao from Wu, and Zhong Jun from Jinan, all of whom were around Emperor Wu. In the first year of Taichu, the first day of the eleventh month, Jiazi, was the winter solstice. He ordered Sima Qian to create the Han Taichu Calendar, with the month of Yin as the first month, as the beginning of the year, the color was yellow, and the number was five. However, in terms of using troops externally, he opened up the four barbarians. As for implementing the state monopoly of wine, selling wine, managing salt and iron, minting white gold, and manufacturing leather currency. Emperor Wu's reign began to have era names, which no emperor had ever had before. The era name at the beginning of his reign was Jianyuan, followed by Jianyuan (six years), Yuanguang (six years), Yuanshuo (six years), Yuanhunting (six years), Yuanding (six years), Yuanfeng (six years), Taichu (four years), Tianhan (four years), Taishi (four years), Zhenghe (four years), and Houyuan (two years).
十六祖羅睺羅多大士 迦毗羅國人也。行化至室羅筏城。謂徒眾曰。此有聖者當紹祖位。至金水河于石窟。見僧伽難提安坐入定。伺之三七日。方從定起。祖問曰。汝身定耶心定耶。提曰。身心俱定。祖曰。身心俱定何有出入。提曰。雖有出入不失定相。知金在井金體常寂。祖曰。若金在井若金出井。金無動靜何物出入。提曰。言金動靜何物出入。言金出入金非動靜。祖曰。若金在井出者何金。若金出井在者何物。往返徴詰。難提豁然即求度脫。祖以右手擎金缽。舉至梵宮。取彼香飯。大眾有郤。即命難提分座同食。眾復疑之。意其師弟子混而無品。祖知之曰。汝不得食皆由此故。今與吾分座之者。乃過去娑羅王如來也。應物而降跡耳。難提知眾有慢。乃曰。佛滅度後人無至信。正念輕微不信真如。唯愛神力。言訖以右手漸展入地。至金剛輪際。取其露水。以琉璃器持至會所。大眾見之即生欽慕悔過作禮。於是祖命僧伽難提而付法眼。偈曰。於法實無證。不取亦不離。法非有無相。內外云何起。付法已安坐歸寂。四眾建塔。以閟全身。當此前漢武帝之世也(正宗記)。
昭帝
弗陵。武帝子。在位十三年。壽二十二歲。大司馬大將軍霍光。車騎將軍太僕金日磾。左將軍上官桀受武帝顧命遺詔政政。
百姓充實舉賢良文學議罷搉酤。始元元年。遣王平等持節行郡國。問民疾苦冤夫職者始元(六)元鳳(六)元平(一)。
十七祖僧伽難提大士 室羅筏城寶莊嚴王之子。生而能言。常贊佛事。年七歲以偈告父母曰。稽首大慈父和南骨血母。我今欲出家。幸愿哀愍。故父母許其在家出家。覆命沙門禪利多為之師積。十九年舍離王宮。入定金河大巖石窟。又十年得法已行化至摩提國。至山峰下。見一童子持圓鑒直造祖前。祖問。汝幾歲耶。曰百歲。祖曰。汝年尚幼。何言百歲。曰我不會理正百歲耳。祖曰。汝善機耶。曰佛言若人生百歲不會諸佛機未若生一日而得決了之祖曰。汝手中者當何所表。曰諸佛大圓鑒。內外無瑕翳。兩人同得見。心眼皆相似。彼父母聞其子語。即舍令出家。祖度之授具戒。名之曰伽耶舍多。他時風吹殿鈴聲。祖問曰。鈴鳴耶風鳴耶。舍多曰。非風鈴鳴我心鳴耳。祖曰。心復誰乎。舍多曰。俱寂靜故。祖曰。善哉善哉。繼吾道者非子而誰。即付法眼。偈曰。心地本無生。因地從緣起。緣種不相妨。華果亦復爾。祖付法已。右手攀樹而化。眾議奉全身塔于高原。眾力不能舉。即樹下阇維。收舍利起塔。當此漢昭帝之世也(正宗記)。
昌邑王
賀。哀王之子。武帝孫元平元年四月
【現代漢語翻譯】 現代漢語譯本 百姓生活富足，推舉賢良文學之士，商議廢除徵收酒稅的政策。始元元年（漢昭帝年號）。派遣王平等官員，手持符節巡行各郡國，詢問百姓的疾苦和冤屈。始元（六年），元鳳（六年），元平（一年）。
第十七祖僧伽難提大士（Sanghanandi）（十七祖的名字），是室羅筏城（Shravasti）寶莊嚴王（Baozhuangyan King）的兒子。他生下來就能說話，經常讚頌佛事。七歲時，他用偈語告訴父母：『稽首大慈父，和南骨血母。我今欲出家，幸愿哀愍。』因此父母允許他在家出家。又命沙門禪利多（Chanlidu）作為他的老師。十九年後，他捨棄王宮，進入金河（Jinhe River）大巖石窟入定。又過了十年，他得法后開始教化，到達摩提國（Moti Kingdom）。在山峰下，他看見一個童子拿著圓鏡直接來到祖師面前。祖師問：『你幾歲了？』童子說：『一百歲。』祖師說：『你年紀還小，為什麼說一百歲？』童子說：『我不會理正，虛度一百歲罷了。』祖師說：『你善於領悟機鋒嗎？』童子說：『佛說，如果人活一百歲，不能領會諸佛的機鋒，不如只活一天而能決斷了悟。』祖師說：『你手中的東西應當表示什麼？』童子說：『諸佛的大圓鏡，內外沒有瑕疵，兩個人共同得見，心眼都相似。』童子的父母聽了他的話，就捨棄他讓他出家。祖師為他剃度，授具足戒，給他取名叫伽耶舍多（Gayashata）。有一次，風吹動殿鈴。祖師問：『是鈴在鳴叫，還是風在鳴叫？』伽耶舍多說：『不是風鳴，也不是鈴鳴，是我的心在鳴叫。』祖師說：『心又是誰呢？』伽耶舍多說：『都是寂靜的緣故。』祖師說：『好啊，好啊！繼承我道的人，不是你又是誰呢？』於是將法眼傳給他。偈語說：『心地本無生，因地從緣起。緣種不相妨，華果亦復爾。』祖師傳法后，右手攀著樹而圓寂。眾人商議將他的全身塔葬在高原上，但眾人的力量不能舉起他的遺體。於是就在樹下火化，收取捨利，建塔供奉。當時是漢昭帝在位的時期（正宗記）。』
昌邑王（Changyi King）
賀（He），哀王（Ai King）的兒子，漢武帝的孫子，元平元年四月。
【English Translation】 English version The people were prosperous, and they recommended virtuous and literary people to discuss abolishing the wine tax. In the first year of the Shiyuan era (reign of Emperor Zhao of Han), Wang Ping and other officials were dispatched with imperial credentials to tour the commanderies and kingdoms, inquiring about the hardships and grievances of the people. Shiyuan (6 years), Yuanfeng (6 years), Yuanping (1 year).
The Seventeenth Patriarch, the Great Master Sanghanandi (Sanghanandi) (name of the seventeenth patriarch), was the son of King Baozhuangyan (Baozhuangyan King) of Shravasti (Shravasti). He was able to speak from birth and often praised Buddhist affairs. At the age of seven, he told his parents in a verse: 'I bow to the great compassionate father, and salute my mother of flesh and blood. I now wish to leave home and become a monk, I hope you will have mercy on me.' Therefore, his parents allowed him to leave home while remaining in the household. They also appointed the Shramana Chanlidu (Chanlidu) as his teacher. After nineteen years, he abandoned the royal palace and entered the Jinhe River (Jinhe River) Great Rock Cave to enter samadhi. After another ten years, having attained the Dharma, he began to teach and reached the Moti Kingdom (Moti Kingdom). At the foot of a mountain, he saw a boy holding a round mirror directly in front of the Patriarch. The Patriarch asked, 'How old are you?' The boy said, 'One hundred years old.' The Patriarch said, 'You are still young, why do you say one hundred years old?' The boy said, 'I have not understood the truth, I have wasted one hundred years.' The Patriarch said, 'Are you good at understanding the subtle meaning?' The boy said, 'The Buddha said, if a person lives for a hundred years and cannot understand the subtle meaning of the Buddhas, it is better to live for only one day and be able to decisively understand.' The Patriarch said, 'What does the thing in your hand represent?' The boy said, 'The great round mirror of the Buddhas, inside and outside without flaws, two people see it together, their minds and eyes are all similar.' The boy's parents heard his words and abandoned him to let him become a monk. The Patriarch tonsured him, gave him the full precepts, and named him Gayashata (Gayashata). Once, the wind blew the temple bell. The Patriarch asked, 'Is the bell ringing, or is the wind ringing?' Gayashata said, 'It is not the wind ringing, nor is it the bell ringing, it is my mind ringing.' The Patriarch said, 'Who is the mind?' Gayashata said, 'It is all because of stillness.' The Patriarch said, 'Good, good! Who else but you will inherit my path?' Then he transmitted the Dharma Eye to him. The verse says: 'The ground of the mind is originally unborn, arising from conditions on the causal ground. The seeds of conditions do not hinder each other, the flowers and fruits are also like this.' After transmitting the Dharma, the Patriarch passed away, holding onto a tree with his right hand. The assembly discussed burying his whole body in a stupa on the plateau, but the strength of the assembly could not lift his body. So they cremated him under the tree, collected the relics, and built a stupa to enshrine them. At that time, it was the reign of Emperor Zhao of Han (Zhengzong Ji).'
King Changyi (Changyi King)
He (He), the son of King Ai (Ai King), the grandson of Emperor Wu of Han, in the fourth month of the first year of Yuanping.
。昭帝崩無嗣大將軍霍光與群臣議立王。王素狂縱。六月受皇帝璽綬。尊皇后曰皇太后。帝每不受諫。在位二十七日。皇太后詔廢之送昌邑邸。迎立武帝曾孫病已於民間。為昭帝嗣更名詢(本紀)。
宣帝
詢。初名病已。武帝戾太子。據生史皇孫。史皇孫生詢武帝曾孫也。即位年十八。在位二十五年壽終四十三。帝興自民間。知民疾苦。自大將軍霍光薨后。始親政事。魏相丙吉為相。黃霸龔遂董為太守。信賞必罰。吏稱其職。民安其業。地節三年。丞相韋賢以老病罷就第。丞相致仕自賢始五鳳四年。大司農中丞耿壽昌奏置常平倉。谷賤增價。糶以利農。谷貴減價。糶民便之。賜壽昌爵關內侯。甘露三年。上以戎狄賓服思股肱之美。乃圖畫其人于麒麟閣。法其形貌署其官爵名。惟霍光不名。但曰太司馬大將軍博陸侯姓霍氏。其次張安世韓增趙充國魏相丙吉杜延年劉德梁丘賀蕭望之蘇武凡十一人。皆有功德。知名當世。是以表而揚之。明著中興輔佐。列于方叔召虎仲山甫焉。詔諸儒講五經同異。蕭望之等平奏其議。上親稱制臨決焉。乃立梁丘易大小夏侯尚書穀梁春秋博士。黃龍元年崩 本始(四)地節(五)元康(四)神爵(四)五鳳(四)甘露(四)黃龍。
東漢光武建武十九年。追尊宣帝曰中宗
【現代漢語翻譯】 現代漢語譯本：昭帝駕崩后沒有子嗣，大將軍霍光與眾大臣商議擁立劉賀為王。劉賀向來狂妄放縱。六月接受了皇帝的璽綬，尊稱皇后為皇太后。劉賀常常不聽勸諫，在位僅僅二十七天。皇太后下詔廢黜劉賀，將他送回昌邑的府邸。然後迎立武帝的曾孫劉病已於民間，作為昭帝的繼承人，並改名為劉詢（本紀）。
宣帝
劉詢，最初名叫劉病已，是武帝的戾太子劉據的後代，劉據生了史皇孫，史皇孫生了劉詢，是武帝的曾孫。即位時十八歲，在位二十五年，享年四十三歲。宣帝從民間崛起，瞭解百姓的疾苦。自從大將軍霍光去世后，才開始親自處理政事。魏相(人名)和丙吉(人名)擔任宰相，黃霸(人名)、龔遂(人名)、董(人名)擔任太守。賞罰分明，官吏各盡其職，百姓安居樂業。地節三年，丞相韋賢(人名)因年老多病辭官回家。丞相退休從此由韋賢開始。五鳳四年，大司農中丞耿壽昌(人名)上奏設定常平倉。穀物價格低廉時增價收購，然後賣出以利於農民；穀物價格昂貴時減價出售，方便百姓。賜予耿壽昌關內侯的爵位。甘露三年，皇上因為戎狄(泛指中國古代西、北部少數民族)歸順，思念功臣的美德，於是將他們的畫像畫在麒麟閣上，按照他們的形貌繪製，並署上他們的官爵姓名。只有霍光(人名)不寫姓名，只寫太司馬大將軍博陸侯，姓霍氏。其次是張安世(人名)、韓增(人名)、趙充國(人名)、魏相(人名)、丙吉(人名)、杜延年(人名)、劉德(人名)、梁丘賀(人名)、蕭望之(人名)、蘇武(人名)共十一人，都有功德，在當時很有名望，因此表彰他們，彰顯中興的輔佐之臣，將他們與方叔(人名)、召虎(人名)、仲山甫(人名)相提並論。下詔讓儒生們講解五經的異同，蕭望之等人評議上奏他們的意見，皇上親自裁決。於是設立了梁丘易(書名)、大小夏侯尚書(書名)、穀梁春秋(書名)博士。黃龍元年駕崩。本始(年號)、地節(年號)、元康(年號)、神爵(年號)、五鳳(年號)、甘露(年號)、黃龍(年號)。
東漢光武帝建武十九年，追尊宣帝為中宗。
【English Translation】 English version: Emperor Zhao died without an heir, and the Grand General Huo Guang and other officials discussed establishing a king. Liu He (name) was known for his recklessness and indulgence. In the sixth month, he received the imperial seal and ribbon, and honored the empress as the Empress Dowager. The Emperor often refused to listen to advice and reigned for only twenty-seven days. The Empress Dowager issued an edict to depose Liu He and send him back to his residence in Changyi. Then, they welcomed Liu Bingyi (name), the great-grandson of Emperor Wu, from the common people, as the successor to Emperor Zhao, and changed his name to Liu Xun (Basic Annals).
Emperor Xuan
Liu Xun, originally named Liu Bingyi, was a descendant of Liu Ju (name), the Crown Prince Li of Emperor Wu. Liu Ju begat Shi Huangsun (name), and Shi Huangsun begat Liu Xun, who was the great-grandson of Emperor Wu. He ascended the throne at the age of eighteen, reigned for twenty-five years, and died at the age of forty-three. Emperor Xuan rose from the common people and understood the hardships of the people. After the death of Grand General Huo Guang, he began to handle state affairs personally. Wei Xiang (name) and Bing Ji (name) served as chancellors, and Huang Ba (name), Gong Sui (name), and Dong (name) served as governors. Rewards and punishments were clear, officials performed their duties, and the people lived in peace. In the third year of the Dijie era, Chancellor Wei Xian retired due to old age and illness. The practice of chancellors retiring began with Wei Xian. In the fourth year of the Wufeng era, Geng Shouchang (name), the Vice Minister of Agriculture, proposed establishing Ever-Normal Granaries. When grain prices were low, they would increase the purchase price and sell it to benefit farmers; when grain prices were high, they would reduce the price and sell it to benefit the people. Emperor bestowed Geng Shouchang the title of Marquis within the Passes. In the third year of the Ganlu era, the Emperor, thinking of the virtues of meritorious officials because the Rong and Di (ancient ethnic groups in western and northern China) had submitted, had their portraits painted in the Qilin Pavilion, depicting their appearances and inscribing their official titles and names. Only Huo Guang's name was not written; instead, it was written 'Grand Commandant, Grand General, Marquis of Bolu, surnamed Huo'. Next were Zhang Anshi (name), Han Zeng (name), Zhao Chongguo (name), Wei Xiang (name), Bing Ji (name), Du Yannian (name), Liu De (name), Liangqiu He (name), Xiao Wangzhi (name), and Su Wu (name), a total of eleven people, all of whom had merit and were well-known in their time. Therefore, they were praised, highlighting the ministers who assisted in the restoration, comparing them to Fang Shu (name), Zhao Hu (name), and Zhong Shanfu (name). An edict was issued for scholars to explain the similarities and differences of the Five Classics, and Xiao Wangzhi and others evaluated and presented their opinions, which the Emperor personally decided. Thus, the scholars of Liangqiu Yi (book), Da Xiahou Shangshu (book), Xiao Xiahou Shangshu (book), and Guliang Chunqiu (book) were established. He died in the first year of the Huanglong era. Ben Shi (era name), Di Jie (era name), Yuan Kang (era name), Shen Jue (era name), Wu Feng (era name), Gan Lu (era name), Huang Long (era name).
In the nineteenth year of the Jianwu era of Emperor Guangwu of the Eastern Han Dynasty, Emperor Xuan was posthumously honored as Emperor Zhongzong.
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元帝
奭。宣帝子。在位十六年。壽四十三。班彪贊曰。臣外祖兄弟為元帝侍中。語臣曰。元帝多材藝善書史。少而好儒。及即位徴用儒生。委之以政。上牽制文義。優遊不斷。帝寬弘盡下出于恭儉。號令溫雅有古之風烈。竟寧元年五月崩 初元(五)永光(五)建昭(五)竟寧(一)。
成帝
驁。元帝太子。在位二十六年。壽四十五。建始元年封舅王崇為安成侯。賜譚商立根逢時爵關內侯。王氏專政。五侯驕奢並作威福。永始元年封王莽為新都侯。綏和元年十一月。大司馬王根薦莽自代莽為大司馬。時年二十八。莽折節散財交士以立名譽。綏和二年三月帝崩 建始(四)河平(四)陽朔(四)鴻嘉(四)永始(四)元延(四)綏和(二)。
十八祖伽耶舍多大士 摩提國人也。姓郁頭藍。父天蓋。母方聖娠。凡七日而誕。童時持鑒出遊。遇難提得度。行化至大月氏國至一婆羅門舍。舍主鳩摩羅多年三十學梵志。適見祖問曰。是何徒眾。祖曰。是佛弟子。彼聞佛號心神竦然。即時閉戶。祖良久扣其門。羅多應曰。此舍無人祖曰答無者誰。羅多聞語知是異人。據開門延接。祖指其舍檐之下犬宿之處為羅多曰。汝父埋金於此今為犬以守之。遂掘地果得金。乃發宿命智。投誠出家。祖
【現代漢語翻譯】 現代漢語譯本：
元帝
劉奭（shì）。是宣帝的兒子。在位十六年，享年四十三歲。班彪讚揚說：『我的外祖父兄弟擔任元帝的侍中，告訴我，元帝多才多藝，擅長書法和歷史。年輕時就喜歡儒學，等到即位后，徵用儒生，把政事委託給他們。元帝在牽制文義方面有所顧慮，優柔寡斷。元帝寬宏大量，對下屬恭敬謙讓，號令溫和典雅，有古代的風範。』竟寧元年五月駕崩。年號有：初元（五年）、永光（五年）、建昭（五年）、竟寧（一年）。
成帝
劉驁（ào）。是元帝的太子。在位二十六年，享年四十五歲。建始元年，封舅舅王崇為安成侯，賜予譚商、立根、逢時爵位為關內侯。王氏家族專權，五侯驕奢淫逸，作威作福。永始元年，封王莽為新都侯。綏和元年十一月，大司馬王根推薦王莽代替自己擔任大司馬。當時王莽二十八歲。王莽約束自己，散財結交士人，以樹立名譽。綏和二年三月，成帝駕崩。年號有：建始（四年）、河平（四年）、陽朔（四年）、鴻嘉（四年）、永始（四年）、元延（四年）、綏和（二年）。
第十八祖 伽耶舍多（Kāyāśata）大士（偉大的聖人）
是摩提國（今印度境內）人。姓郁頭藍。父親是天蓋，母親是方聖。懷孕七天就出生了。年幼時拿著鏡子出遊，遇到難提（Nanti）得到度化。游化到大月氏國（古代中亞地區）的一個婆羅門（Brahman）家中。這家主人鳩摩羅多（Kumarata），年三十歲，學習婆羅門教。正好看到祖師，問道：『這是什麼徒眾？』祖師說：『是佛弟子。』鳩摩羅多聽到『佛』這個名號，心神肅然，立刻關上門。祖師過了很久敲他的門。鳩摩羅多應道：『這屋裡沒有人。』祖師說：『回答沒有的是誰？』鳩摩羅多聽了這話，知道是異人，於是打開門迎接。祖師指著他家屋檐下狗睡覺的地方對鳩摩羅多說：『你父親把金子埋在這裡，現在變成狗守護著它。』於是挖掘地面，果然得到了金子。鳩摩羅多因此開啟了宿命智，真心誠意地出家。祖師
【English Translation】 English version:
Emperor Yuan
Liu Shi. Son of Emperor Xuan. Reigned for sixteen years. Died at the age of forty-three. Ban Biao praised him, saying: 'My maternal grandfather's brother served as Emperor Yuan's attendant. He told me that Emperor Yuan was talented in many arts and skilled in calligraphy and history. He loved Confucianism from a young age, and when he ascended the throne, he recruited Confucian scholars and entrusted them with political affairs. The Emperor was restrained by literary doctrines, and was indecisive. Emperor Yuan was generous and respectful to his subordinates, and his commands were gentle and elegant, with the style of ancient virtues.' He passed away in May of the first year of the Jingning era. Era names: Chuyuan (5 years), Yongguang (5 years), Jianzhao (5 years), Jingning (1 year).
Emperor Cheng
Liu Ao. Crown Prince of Emperor Yuan. Reigned for twenty-six years. Died at the age of forty-five. In the first year of the Jianshi era, his uncle Wang Chong was enfeoffed as Marquis of Ancheng, and Tan Shang, Li Gen, and Feng Shi were granted the title of Marquis within the Pass. The Wang family monopolized power, and the Five Marquises were arrogant and extravagant, wielding power and influence. In the first year of the Yongshi era, Wang Mang was enfeoffed as Marquis of Xindu. In November of the first year of the Suihe era, Grand Marshal Wang Gen recommended Wang Mang to replace him as Grand Marshal. At that time, Wang Mang was twenty-eight years old. Wang Mang restrained himself, distributed wealth, and befriended scholars to establish a reputation. Emperor Cheng passed away in March of the second year of the Suihe era. Era names: Jianshi (4 years), Heping (4 years), Yangshuo (4 years), Hongjia (4 years), Yongshi (4 years), Yuanyan (4 years), Suihe (2 years).
The Eighteenth Patriarch, Great Master Kāyāśata (Great Saint)
Was a native of the country of Mathura (in present-day India). His surname was Uttara. His father was Tiangai, and his mother was Fangsheng. He was born after only seven days of pregnancy. As a child, he went out for a walk with a mirror and was saved by Nanti. Traveling and transforming, he arrived at the home of a Brahman (priest) in the country of the Great Yuezhi (ancient Central Asia). The master of the house, Kumarata, was thirty years old and studying Brahmanism. He happened to see the Patriarch and asked: 'What kind of disciples are these?' The Patriarch said: 'They are disciples of the Buddha.' Kumarata heard the name 'Buddha' and was awestruck, immediately closing the door. After a long time, the Patriarch knocked on his door. Kumarata replied: 'There is no one in this house.' The Patriarch said: 'Who is it that answers that there is no one?' Kumarata heard these words and knew that he was an extraordinary person, so he opened the door to welcome him. The Patriarch pointed to the place under the eaves of his house where the dog slept and said to Kumarata: 'Your father buried gold here, and now it has become a dog to guard it.' So he dug the ground and indeed found the gold. Kumarata thus awakened his knowledge of past lives and sincerely became a monk. The Patriarch
度之授具已。祖以法眼付之。偈曰。有種有心地。因緣得發萌。于緣不相礙。當生生不生。祖付法已。踴身虛空現十八變化火自焚。眾以舍利起塔供養。當此前漢成帝之世也(正宗記)。
哀帝
欣。元帝孫。成帝弟。定陶共王之子。在位六年。壽二十五。帝屢誅大臣。欲強主威。王莽辭以病免。帝崩無嗣。元后召王莽為大司馬。迎中山王衎而立之 建平(四)元壽(二)。
平帝
衎。元帝孫。中山王箕之子。在位五年。即帝位年九歲。太后臨朝。大司馬王莽秉政。元始元年賜莽號安漢公。四年夏加安漢公為宰衡。五年夏五月策命安漢公莽。以九錫攝行天子事。十冬二月。莽因臘日上椒酒。置毒酒中。帝有疾。莽詐作策請命于泰畤。愿以身代藏策金縢置於殿前。敕諸公莫敢言。丙午帝崩。壽十四 元始(五)。
九錫 一車馬 二衣服 三樂則 四朱戶 五納陛 六虎賁 七斧鉞 八弓矢 九秬鬯
孺子嬰
宣帝玄孫。年二歲立之。有司奏。武功長孟通浚井得白石。上圓下方。有丹書著石文曰。告安漢公莽為皇帝。符命之起自此始。大后怒而力不能沮莽。如周公故事稱攝皇帝。吏民皆稱臣。禮儀皆如天子。元年五月詔莽稱假皇帝。以居攝三年。為初始元年。即真天子位
【現代漢語翻譯】 現代漢語譯本 度之接受了衣缽。達摩祖師將佛法心印傳授給他，並留下一偈：『有種有心地，因緣得發萌，于緣不相礙，當生生不生。』（意思是：有佛性種子，有清凈心地，憑藉因緣得以萌發。對於外緣不執著，那麼當生之時，實則無生。）達摩祖師傳法完畢，踴身騰入虛空，示現十八種變化，然後以火焚身。眾人收集舍利，建塔供養。這發生在之前的漢成帝時期（《正宗記》記載）。
哀帝（公元前27年—公元前1年） 劉欣，元帝的孫子，成帝的弟弟，定陶共王的兒子。在位六年，享年二十五歲。哀帝多次誅殺大臣，想要加強君主的威權。王莽以生病為由辭官。哀帝駕崩后沒有子嗣，元后召王莽為大司馬，迎立中山王劉衎即位。年號：建平（四年），元壽（二年）。
平帝（公元前9年—公元6年） 劉衎，元帝的孫子，中山王劉箕的兒子。在位五年，即位時年僅九歲。太后臨朝聽政，大司馬王莽掌握朝政大權。元始元年，賜予王莽『安漢公』的稱號。四年夏天，加封安漢公為宰衡。五年夏五月，頒佈策命，授予安漢公王莽九錫，以攝政天子的身份行事。十年冬十二月，王莽在臘日進獻椒酒時，在酒中下毒。平帝因此生病。王莽假意在泰畤祭祀，祈願以自身代替平帝，並將藏有祈禱文的金縢放置於殿前，命令各位大臣不得聲張。丙午日，平帝駕崩，享年十四歲。年號：元始（五年）。
九錫：一、車馬；二、衣服；三、樂器；四、朱戶；五、納陛（登殿的臺階）；六、虎賁（勇士）；七、斧鉞（兵器）；八、弓矢（弓箭）；九、秬鬯（祭祀用的香酒）。
孺子嬰（公元5年—公元25年） 宣帝的玄孫。兩歲時被立為皇帝。有關官員上奏說，武功縣長孟通在掘井時得到一塊白色的石頭，上圓下方，上面有紅色的文字，寫著：『告安漢公王莽為皇帝』。符命的出現從此開始。太后憤怒卻無力阻止王莽。王莽效仿周公輔政的故事，自稱攝皇帝。官吏百姓都稱他為臣，禮儀都按照天子的規格。元年初，王莽下詔自稱假皇帝，以居攝三年為初始元年，之後正式登基稱帝。
【English Translation】 English version Dazu received the robe and bowl. The Patriarch Bodhidharma transmitted the Dharma Eye to him, with the following verse: 'Having the seed, having the mind-ground, conditions bring forth sprouting. Not obstructing the conditions, when born, it is unborn.' After transmitting the Dharma, the Patriarch rose into the void, manifested eighteen transformations, and then self-immolated in fire. The assembly collected his relics and erected a pagoda for offering. This occurred during the reign of Emperor Cheng of the Former Han Dynasty (as recorded in the Zhengzong Ji).
Emperor Ai (27 BCE – 1 BCE) Liu Xin, grandson of Emperor Yuan, younger brother of Emperor Cheng, son of Prince Gong of Dingtao. He reigned for six years and died at the age of twenty-five. Emperor Ai repeatedly executed high officials, seeking to strengthen the authority of the monarch. Wang Mang resigned due to illness. Emperor Ai died without an heir, and the Empress Dowager summoned Wang Mang to be Grand Marshal, welcoming Liu Kan, the Prince of Zhongshan, to ascend the throne. Era names: Jianping (4 years), Yuanshou (2 years).
Emperor Ping (9 BCE – 6 CE) Liu Kan, grandson of Emperor Yuan, son of Prince Ji of Zhongshan. He reigned for five years, ascending the throne at the age of nine. The Empress Dowager held court, and Grand Marshal Wang Mang controlled the government. In the first year of Yuanshi, Wang Mang was granted the title 'Duke of Anhan'. In the summer of the fourth year, the Duke of Anhan was promoted to Prime Minister. In the fifth year, in the fifth month of summer, a decree was issued granting the Duke of Anhan Wang Mang the Nine Bestowments, to act as regent emperor. In the twelfth month of winter, Wang Mang poisoned the pepper wine offered on the Laba Festival. Emperor Ping became ill as a result. Wang Mang falsely made a prayer at Tai Zhi, wishing to substitute himself for Emperor Ping, and placed the golden casket containing the prayer before the palace, ordering the officials not to speak of it. On the day of Bingwu, Emperor Ping died at the age of fourteen. Era name: Yuanshi (5 years).
The Nine Bestowments: 1. Chariots and horses; 2. Clothing; 3. Musical instruments; 4. Vermilion doors; 5. The right to use the palace steps; 6. Tiger Brave Guards (elite soldiers); 7. Axes; 8. Bows and arrows; 9. Black millet wine (used in sacrifices).
Ruzi Ying (5 CE – 25 CE) Great-great-grandson of Emperor Xuan. He was established as emperor at the age of two. An official reported that Meng Tong, the magistrate of Wugong County, had obtained a white stone while digging a well, round on top and square on the bottom, with red writing on the stone that said: 'Announcing that Wang Mang, the Duke of Anhan, will be emperor.' The appearance of omens began from this point. The Empress Dowager was angry but powerless to stop Wang Mang. Wang Mang followed the example of the Duke of Zhou and called himself Regent Emperor. Officials and commoners all addressed him as their subject, and ceremonies were performed according to the standards of the Son of Heaven. In the first year of the era, Wang Mang issued an edict calling himself Acting Emperor, and used the three years of his regency as the first year of the Initial era, before formally ascending the throne as emperor.
。定有天下之號曰新。以是冬十二月為明一正月。商正也。時孺子未即皇帝位。璽藏長樂宮。及莽即帝位請璽。太后不肯授莽。莽使安陽侯舜諭旨以脅太后。太后出漢璽投之於地。策命孺子嬰為定安公 初始元年戊辰王莽篡位。
右西漢十四君合二百十四年。
新室
王莽。字巨卿。元城人。孝元皇后弟王曼之子。既移漢祚。封太皇太后王氏曰新室文母。去漢號莽恃其詐慝煩民玩兵罪盈怨積。天下怒之起兵誅莽。漢兵推立劉玄為帝。三輔豪傑共殺莽。莽篡位十四年。三輔者京兆左馮翊(同州也)右扶風(鳳翔府)建國(五)天鳳(六)地皇(三)。
更始
劉姓。玄名。字聖公。舂陵戴侯曾孫。即位。以劉秀(光武)為司隸校尉。繼立為蕭王。赤眉入關立劉盆子。而更始亡。更始在位二年。後漢光武建武元年。詔封玄為淮陽王。
劉盆子
城陽景王章之後。王莽末。樊崇起兵于莒。崇盧其眾與莽軍相亂。皆朱其眉以相認破莽軍。更始二年以盆子為天子。後漢建武三年降光武以盆子為趙王郎中。因病失目 右新室更始合一十六年。復為東漢。癸未更始元年 ○王莽滅 梁王劉永據 睢陽稱帝元年 淮南王李憲據 九城稱帝元年 甲申 更始二年 劉永二年 李憲二年 成公
【現代漢語翻譯】 現代漢語譯本：王莽篡奪政權后，將國號定為『新』。他將那年冬季的十二月定為新朝的第一個正月，沿用的是商朝的正月曆法。當時，孺子嬰（Ruzi Ying，西漢末代皇帝）尚未正式登基，玉璽被藏在長樂宮。等到王莽（Wang Mang，新朝皇帝）即位后，他請求太后（指王政君，孝元皇后）交出玉璽，但太后不肯給他。王莽便派安陽侯舜（Anyang Marquis Shun）去傳達旨意，以此來威脅太后。太后一怒之下，將漢朝的玉璽扔在地上。王莽隨後冊封孺子嬰為定安公（Ding'an Duke）。初始元年（公元8年），戊辰年，王莽篡位。
右邊是西漢十四位君主，總共統治了二百一十四年。
新朝
王莽（Wang Mang），字巨卿（Juqing），元城（Yuancheng）人，孝元皇后（Xiaoyuan Empress）的弟弟王曼（Wang Man）的兒子。他篡奪了漢朝的政權，尊封太皇太后王氏（Grand Empress Dowager Wang）為新室文母（Xinshi Wenmu）。王莽依仗他的欺詐和邪惡，用繁瑣的政令擾亂百姓，玩弄兵事，罪惡累積，怨恨深重。天下百姓憤怒，起兵誅殺王莽。漢朝的軍隊推舉劉玄（Liu Xuan）為皇帝。三輔（Sanfu，京兆尹、左馮翊、右扶風的合稱）的豪傑共同殺死了王莽。王莽篡位十四年。三輔指的是京兆（Jingzhao），左馮翊（Zuopingyi，同州），右扶風（Youfufeng，鳳翔府）。他的年號有建國（JianGuo，五年），天鳳（Tianfeng，六年），地皇（Dihuang，三年）。
更始
劉姓（Liu），名玄（Xuan），字聖公（Shengong），舂陵戴侯（Chongling Daihou）的曾孫。他即位后，任命劉秀（Liu Xiu，即後來的光武帝）為司隸校尉（Sili Xiaowei），後來又立他為蕭王（Xiao King）。赤眉軍（Chimei Army）入關（入函谷關），擁立劉盆子（Liu Penzi）。更始帝（Gengshi Emperor）因此而滅亡。更始帝在位二年。後漢光武帝（Guangwu Emperor of Later Han）建武元年，下詔封劉玄為淮陽王（Huaiyang King）。
劉盆子（Liu Penzi）
是城陽景王（Chengyang Jing King）劉章（Liu Zhang）的後代。王莽末年，樊崇（Fan Chong）在莒（Ju）起兵。樊崇聚集他的部眾與王莽的軍隊混戰，他們都用紅色塗抹眉毛來互相識別，最終擊敗了王莽的軍隊。更始二年，他們擁立劉盆子為天子。後漢建武三年，劉盆子投降光武帝，光武帝任命他為趙王（Zhao King）的郎中（Langzhong）。後來因病失明。右邊是新朝和更始政權，總共十六年。重新歸為東漢。癸未年是更始元年。王莽被滅后，梁王劉永（Liang King Liu Yong）佔據睢陽（Suiyang）稱帝，元年。淮南王李憲（Huainan King Li Xian）佔據九城（Jiucheng）稱帝，元年。甲申年是更始二年，劉永二年，李憲二年，成公（Cheng Gong）。
【English Translation】 English version: Wang Mang usurped the throne and established the dynasty name as 'Xin' (New). He designated the twelfth month of that winter as the first month of the new dynasty, following the lunar calendar of the Shang dynasty. At that time, Ruzi Ying (the last emperor of the Western Han) had not yet formally ascended the throne, and the imperial seal was hidden in the Changle Palace. When Wang Mang (the emperor of the Xin dynasty) ascended the throne, he requested the Empress Dowager (referring to Wang Zhengjun, the Xiaoyuan Empress) to hand over the imperial seal, but she refused. Wang Mang then sent the Anyang Marquis Shun to convey the imperial decree, using it to threaten the Empress Dowager. In anger, the Empress Dowager threw the Han dynasty's imperial seal on the ground. Wang Mang then enfeoffed Ruzi Ying as the Duke of Ding'an. In the first year of the Initial Era (8 AD), the year of Wuchen, Wang Mang usurped the throne.
To the right are the fourteen rulers of the Western Han, who reigned for a total of two hundred and fourteen years.
The Xin Dynasty
Wang Mang, courtesy name Juqing, was a native of Yuancheng, and the son of Wang Man, the younger brother of the Xiaoyuan Empress. He usurped the Han dynasty's power, and honored the Grand Empress Dowager Wang as the Xinshi Wenmu (Civil Mother of the Xin Dynasty). Wang Mang relied on his deceit and wickedness, disturbed the people with cumbersome decrees, and played with military affairs, accumulating sins and deep resentment. The people of the world were angry and rose up to kill Wang Mang. The Han army elected Liu Xuan as emperor. The heroes of the Three Auxiliary Regions (Sanfu) jointly killed Wang Mang. Wang Mang usurped the throne for fourteen years. The Three Auxiliary Regions refer to Jingzhao, Zuopingyi (Tongzhou), and Youfufeng (Fengxiang Prefecture). His reign titles were Jianguo (five years), Tianfeng (six years), and Dihuang (three years).
Gengshi
Surname Liu, given name Xuan, courtesy name Shengong, was the great-grandson of the Chongling Daihou. After he ascended the throne, he appointed Liu Xiu (later Emperor Guangwu) as Sili Xiaowei, and later made him the King of Xiao. The Chimei Army entered the pass (Hangu Pass) and established Liu Penzi. The Gengshi Emperor therefore perished. The Gengshi Emperor reigned for two years. In the first year of the Jianwu era of Emperor Guangwu of the Later Han, an edict was issued to enfeoff Liu Xuan as the King of Huaiyang.
Liu Penzi
Was a descendant of Liu Zhang, the Jing King of Chengyang. At the end of Wang Mang's reign, Fan Chong raised an army in Ju. Fan Chong gathered his followers and fought in confusion with Wang Mang's army, they all painted their eyebrows red to recognize each other, and eventually defeated Wang Mang's army. In the second year of Gengshi, they established Liu Penzi as the Son of Heaven. In the third year of Jianwu of the Later Han, Liu Penzi surrendered to Emperor Guangwu, who appointed him as a Langzhong of the King of Zhao. Later he lost his sight due to illness. To the right are the Xin Dynasty and the Gengshi regime, totaling sixteen years. Reverted to the Eastern Han. The year of Guiwei is the first year of Gengshi. After Wang Mang was destroyed, Liu Yong, the King of Liang, occupied Suiyang and proclaimed himself emperor, year one. Li Xian, the King of Huainan, occupied Jiucheng and proclaimed himself emperor, year one. The year of Jiashen is the second year of Gengshi, the second year of Liu Yong, the second year of Li Xian, and Cheng Gong.
孫迷據成都稱帝龍興元年 寧朔王隗囂 據秦州 乙酉東漢光武 建武元年 劉永三年 李憲三年 成 龍興二年 隗囂
劉永
梁王劉永。據睢陽稱帝。東漢光武建武四年戊子劉𥾍元年。次年己丑漢滅之。
李憲
淮南王李憲。據九城稱帝。至庚寅光武建武六年。漢滅之。
公孫述
據成都稱帝。始甲申終於丙申。建武十二年漢滅之。
隗囂
寧朔王隗囂公孫述立之據秦州。始甲申終甲午。漢建武十年隗純元年。光武滅之。
盧芳
據安定(今典元路涇州)號漢稱帝。始乙酉年曰元年。東漢建武十六年降於光武。
彭寵
漁陽守。據檀薊二州稱燕王。始建武丁亥終建武五年己丑。光武滅之。
張步
齊王。東漢建武三年丁亥。劉永立之。建武五年己丑。光武滅之。
十九祖鳩摩羅多大士 大月氏國婆羅門子。既得法眼。至中天竺國。有大士名阇夜多。問曰。我家父母素信三寶。而常縈疾瘵。凡所營作皆不如意。而我鄰家久為旃陀羅行。而身常勇健所作和合。彼何幸而我何辜。祖曰。何足疑乎。且善惡之報有三時焉。凡人但見仁夭暴壽逆吉義兇。便謂無因果虛罪福。殊不知影響相通。毫釐靡忒。縱經百千萬劫亦
【現代漢語翻譯】 現代漢語譯本 孫迷據成都稱帝，龍興元年。寧朔王隗囂（Ning Shuo King Wei Xiao）據秦州。時為乙酉年，東漢光武帝建武元年，劉永三年，李憲三年，成家龍興二年，隗囂元年。
劉永
梁王劉永（Liang King Liu Yong），據睢陽稱帝。時為東漢光武帝建武四年戊子年，劉𥾍元年。次年己丑年，漢朝將其滅亡。
李憲
淮南王李憲（Huainan King Li Xian），據九城稱帝。至庚寅年，光武帝建武六年，漢朝將其滅亡。
公孫述
據成都稱帝。始於甲申年，終於丙申年。建武十二年，漢朝將其滅亡。
隗囂
寧朔王隗囂（Ning Shuo King Wei Xiao）被公孫述擁立，據秦州。始於甲申年，終於甲午年。漢建武十年，隗純元年。光武帝將其滅亡。
盧芳
據安定（今典元路涇州）號漢稱帝。始於乙酉年，稱元年。東漢建武十六年，投降於光武帝。
彭寵
漁陽守。據檀、薊二州稱燕王。始於建武丁亥年，終於建武五年己丑年。光武帝將其滅亡。
張步
齊王。東漢建武三年丁亥年，劉永擁立之。建武五年己丑年，光武帝將其滅亡。
十九祖鳩摩羅多大士（Nineteenth Ancestor Kumarata），大月氏國婆羅門之子。既得法眼，至中天竺國。有大士名阇夜多（Sheyada）。問曰：『我家父母素信三寶（Sanbao，Three Jewels），而常縈疾瘵，凡所營作皆不如意。而我鄰家久為旃陀羅（Chandala，outcaste）行，而身常勇健，所作和合。彼何幸而我何辜？』祖曰：『何足疑乎？且善惡之報有三時焉。凡人但見仁夭暴壽，逆吉義兇，便謂無因果，虛罪福。殊不知影響相通，毫釐靡忒。縱經百千萬劫，亦
【English Translation】 English version Sun Mi claimed the title of Emperor in Chengdu, during the first year of Longxing. Ning Shuo King Wei Xiao based himself in Qin Prefecture. This was the year Yiyou, the first year of Jianwu under Emperor Guangwu of the Eastern Han Dynasty, the third year of Liu Yong, the third year of Li Xian, the second year of Longxing of Cheng, and the first year of Wei Xiao.
Liu Yong
King Liu Yong of Liang claimed the title of Emperor in Suiyang. This was the year Wuzi, the fourth year of Jianwu under Emperor Guangwu of the Eastern Han Dynasty, and the first year of Liu Xin. In the following year, Jichou, the Han Dynasty destroyed him.
Li Xian
King Li Xian of Huainan claimed the title of Emperor in Jiucheng. Until the year Gengyin, the sixth year of Jianwu under Emperor Guangwu, the Han Dynasty destroyed him.
Gongsun Shu
Claimed the title of Emperor in Chengdu. Started in the year Jiashen and ended in the year Bingshen. In the twelfth year of Jianwu, the Han Dynasty destroyed him.
Wei Xiao
Ning Shuo King Wei Xiao was established by Gongsun Shu and based himself in Qin Prefecture. Started in the year Jiashen and ended in the year Jiawu. The tenth year of Jianwu of the Han Dynasty, the first year of Wei Chun. Emperor Guangwu destroyed him.
Lu Fang
Based himself in Anding (present-day Jingzhou on Dianyuan Road) and claimed the title of Emperor of Han. Started in the year Yiyou, called the first year. In the sixteenth year of Jianwu of the Eastern Han Dynasty, he surrendered to Emperor Guangwu.
Peng Chong
The governor of Yuyang. Based himself in Tan and Ji Prefectures and claimed the title of King of Yan. Started in the year Dinghai of Jianwu and ended in the year Jichou, the fifth year of Jianwu. Emperor Guangwu destroyed him.
Zhang Bu
King of Qi. In the year Dinghai, the third year of Jianwu of the Eastern Han Dynasty, Liu Yong established him. In the year Jichou, the fifth year of Jianwu, Emperor Guangwu destroyed him.
The Nineteenth Ancestor, Bodhisattva Kumarata, was the son of a Brahmin from the Great Yuezhi Kingdom. Having attained the Dharma Eye, he went to Central India. There was a great Bodhisattva named Sheyada who asked: 'My parents have always believed in the Three Jewels (Sanbao), but they are constantly plagued by illness, and everything they do goes wrong. My neighbor has long been practicing the Chandala (Chandala, outcaste) way of life, but he is always strong and healthy, and everything he does is harmonious. Why is he so fortunate, and what have I done wrong?' The Ancestor said: 'Why doubt this? The retribution of good and evil has three times. Ordinary people only see the benevolent die young and the violent live long, good fortune reversed and righteousness leading to misfortune, and then they say there is no cause and effect, and that sin and merit are empty. They do not know that influence and response are interconnected, and that even the slightest deviation will not be missed. Even after hundreds of millions of kalpas, it will'
不磨滅。佛說業通三世者。蓋以前世所作善業而報在此生。此生茍為不善。則應在來世。故人有此生雖為善而不得其福者。前惡之報勝也。今世雖作惡而不受其殃者。前善之勝也。茍以今生非得福報復務為惡。而來世益墮惡趣也。茍以此世得其福報。復務為善。而來世益得善趣也。又前世為善。其德方半。而改志為惡。及此生也。先福而後禍。此生為惡。其事方半。而變行為善。及來世也。先禍而後福。今汝父與汝之鄰。其善惡之應不以類至蓋先業而致然也。豈可以一世求之耶。時阇夜多聞是語已。頓釋所疑祖曰。汝雖以信三業。而未明業從惑生。惑因識有。識依不覺。不覺依心。心本清凈。無生滅無造作。無報應無勝負。寂寂然靈靈然。汝若入此法門。可與諸佛同矣。一切善惡有為無為皆如夢幻。阇夜多承言領旨。即發宿慧懇求出家。既受具。祖曰。汝當紹行化跡。乃付法眼偈曰。性上本無生。為對求人說。於法既無得。何懷決不決。又云。此是妙音如來見性清凈之句。汝宜傳佈後學。言訖即于座上以指爪[(牙*又)/(廠@力)]面如紅蓮華。出大光明照耀四眾而入寂滅。阇夜多起塔供養。當此王莽新室之世也(正宗記)。
東漢(都洛陽。今河南府路)光武明帝章帝和帝殤帝安帝北鄉侯順帝沖帝質帝桓
【現代漢語翻譯】 現代漢語譯本 不磨滅。佛說業通三世（過去、現在、未來三世）者，是因為前世所做的善業，而在此生得到回報。此生如果做了不善之事，則應在來世承受果報。所以，有人此生雖然行善卻得不到福報，是因為前世的惡報超過了善報。今世雖然作惡卻不受災殃，是因為前世的善報超過了惡報。如果因為今生沒有得到福報就繼續作惡，那麼來世就會更加墮入惡道。如果因為今生得到福報就繼續行善，那麼來世就會更加得到善報。還有，前世行善，其功德才完成一半，就改變心志作惡，那麼到了此生，就會先享福后遭禍。此生作惡，其惡行才完成一半，就改變行為行善，那麼到了來世，就會先遭禍后享福。現在你的父親和你的鄰居，他們的善惡報應不按常理出現，是因為先前的業力所導致的。怎麼可以用一世的眼光來衡量呢？當時阇夜多（Jhayata）聽了這些話，頓時消除了疑惑。祖師說：『你雖然相信三業（身、口、意三業），但還不明白業是從迷惑產生的，迷惑是因為有『識』（意識）而存在，『識』是依賴於『不覺』（無明）而存在，『不覺』是依賴於『心』而存在，而心本來是清凈的，沒有生滅，沒有造作，沒有報應，沒有勝負，寂靜而又靈明。你如果進入這個法門，就可以與諸佛一樣了。一切善惡有為無為，都如夢幻泡影。』阇夜多（Jhayata）聽懂了祖師的話，立刻生起了宿世的智慧，懇求出家。受戒完畢后，祖師說：『你應該繼承我的事業，弘揚佛法。』於是將法眼傳給他，並說了偈語：『自性上本來沒有生滅，爲了接引求法的人才這樣說。對於法既然沒有得到，又何必猶豫不決呢？』又說：『這是妙音如來（Wonderful Sound Tathagata）見性清凈的語句，你應該傳佈給後來的學人。』說完后，就在座位上用指甲在臉上劃開，如同紅蓮花一般，發出大光明照耀四眾，然後入寂滅。阇夜多（Jhayata）建造佛塔供養。當時正值王莽篡漢建立新朝的時代（《正宗記》）。 東漢（都城在洛陽，今河南府路）光武帝、明帝、章帝、和帝、殤帝、安帝、北鄉侯、順帝、沖帝、質帝、桓帝
【English Translation】 English version It cannot be obliterated. The Buddha said that karma pervades the three lifetimes (past, present, and future) because the good deeds done in the previous life are rewarded in this life. If one does evil in this life, one should bear the consequences in the next life. Therefore, some people do good deeds in this life but do not receive blessings because the retribution of previous evils outweighs the good. Those who do evil in this life but do not suffer disaster are because the good deeds of the previous life outweigh the evil. If one continues to do evil because one has not received blessings in this life, then one will fall into evil realms in the next life. If one continues to do good because one has received blessings in this life, then one will receive more good in the next life. Furthermore, if one does good in the previous life, but only completes half of the merit, and then changes one's mind to do evil, then in this life, one will first enjoy blessings and then suffer misfortune. If one does evil in this life, but only completes half of the evil deeds, and then changes one's behavior to do good, then in the next life, one will first suffer misfortune and then enjoy blessings. Now, your father and your neighbor, their karmic retributions of good and evil do not appear according to the norm, because of the previous karma. How can you measure it with the perspective of one lifetime?' At that time, Jhayata, having heard these words, immediately dispelled his doubts. The Patriarch said, 'Although you believe in the three karmas (body, speech, and mind), you do not yet understand that karma arises from delusion, delusion exists because of 'consciousness' (Vijnana), 'consciousness' depends on 'non-awakening' (Avidya), and 'non-awakening' depends on the 'mind,' while the mind is originally pure, without birth or death, without creation, without retribution, without victory or defeat, silent and yet luminous. If you enter this Dharma gate, you can be the same as all Buddhas. All good and evil, conditioned and unconditioned, are like dreams and illusions.' Jhayata, understanding the Patriarch's words, immediately aroused his wisdom from past lives and earnestly requested to become a monk. After receiving ordination, the Patriarch said, 'You should inherit my work and propagate the Dharma.' Then he transmitted the Dharma Eye to him and said the verse: 'In nature, there is originally no birth, it is only said for the sake of those who seek the Dharma. Since there is nothing to be gained from the Dharma, why hesitate?' He also said, 'These are the words of Wonderful Sound Tathagata (Miaoyin Rulai) on seeing the purity of nature, you should propagate them to later learners.' After speaking, he scratched his face with his fingernails on the seat, like a red lotus flower, emitting great light illuminating the four assemblies, and then entered Nirvana. Jhayata built a pagoda for offerings. At that time, it was the era when Wang Mang usurped the Han Dynasty and established the Xin Dynasty (Zhengzong Ji). Eastern Han Dynasty (capital in Luoyang, now Henan Fu Road): Emperor Guangwu, Emperor Ming, Emperor Zhang, Emperor He, Emperor Shang, Emperor An, Marquis of Beixiang, Emperor Shun, Emperor Chong, Emperor Zhi, Emperor Huan.
帝靈帝獻帝
世祖光武皇帝
諱秀。字文叔。南陽人。漢景帝七世孫。長沙定王發之後南頓令劉欽之子。癸未更始元年為偏將軍行大司馬事。甲申更始二年立之為蕭王。擊銅馬賊。關西號為銅馬帝。初光武兵起綠林山(今江陵路荊門荊州湖北道也。禹貢制州之域)。乙酉諸將議上尊號。帝不許者三。四軍行到南平棘。諸將復固請之。耿純進曰。不正號位。士大夫望絕散去難可複合。行至鄗(京兆也)。乃命有司設壇場于鄗南千秋亭五成陌。六月即皇帝位。改元建武。大赦。帝在位三十三年。壽六十二歲崩。帝以仁厚之德濟英雄之志。即位十六年而天下為一。精勤為治。保全功臣。尊尚儒術。百姓又安。幸太學修文教。非警急不言軍旅。聘隱逸以為不賓之臣 建武(三十一)中元(二)。
世尊釋迦文佛 入滅至建武二十七年得一千載矣。
顯宗明皇帝
諱莊。光武第四子。帝遵建武法度。后妃之家不使預政。臨幸辟雍。養三老五更。至於羽林之士。悉通孝經。文教為盛。法令分明。永平三年圖畫中興功臣。列二十八將於南宮雲臺。又益以王常李通竇融卓茂。合三十二人。獨馬援以椒房之親不與焉。永平四年。東平王蒼來朝。帝問。居家何者最樂。對曰為善最樂。帝嘆曰。此言甚大可以
【現代漢語翻譯】 現代漢語譯本 帝靈帝獻帝
世祖光武皇帝
名諱為秀，字文叔，是南陽人。他是漢景帝的七世孫，長沙定王劉發之後，南頓縣令劉欽之子。更始元年（癸未年），擔任偏將軍，行使大司馬的職權。更始二年（甲申年），被立為蕭王。他率軍擊敗銅馬賊。關西一帶稱他為銅馬帝。最初，光武帝在綠林山（今湖北省荊門荊州一帶，屬於《禹貢》所劃分的荊州區域）起兵。乙酉年，眾將領商議要給他上尊號，光武帝三次拒絕。軍隊行至南平棘，眾將領再次堅決請求。耿純進言說：『不確定名號和地位，士大夫的期望就會破滅，離散而去，難以重新聚合。』軍隊行至鄗（今京兆一帶）。於是命令有關官員在鄗南千秋亭五成陌設定祭壇。六月，正式即皇帝位，改年號為建武，並大赦天下。光武帝在位三十三年，享年六十二歲駕崩。光武帝以仁厚的美德和英雄的志向治理天下，即位十六年就統一了全國。他勤奮治理國家，保全功臣，尊崇儒家學術，百姓得以安居樂業。他親臨太學，提倡文教，除非緊急情況，不輕易談論軍事。他聘請隱士，作為不接受官職的臣子。建武（三十一年）中元（二年）。
世尊釋迦文佛（Sakyamuni Buddha）入滅到建武二十七年，已經過去一千年了。
顯宗明皇帝
名諱為莊，是光武帝的第四個兒子。明帝遵循建武年間的法度，不讓后妃的家族參與朝政。他親自到辟雍（古代的大學）講學，供養三老五更（古代的賢者）。甚至連羽林軍的士兵，都通曉《孝經》。文教十分興盛，法令也十分嚴明。永平三年，他命人繪製中興功臣的畫像，將二十八位功臣的畫像陳列在南宮雲臺。又增加了王常、李通、竇融、卓茂四人的畫像，總共三十二人。只有馬援（Ma Yuan）因為是後宮親屬，沒有被列入其中。永平四年，東平王蒼（Dongping King Cang）前來朝見。明帝問他：『居家生活什麼最快樂？』東平王回答說：『做善事最快樂。』明帝感嘆道：『這話很有道理，可以……』
【English Translation】 English version Emperor Ling of the Di Dynasty, Emperor Xian of the Di Dynasty
Emperor Guangwu of the Later Han Dynasty
His personal name was Xiu, and his courtesy name was Wenshu. He was a native of Nanyang. He was a seventh-generation descendant of Emperor Jing of Han, and the son of Liu Qin, the magistrate of Nandun, who was a descendant of King Ding of Changsha. In the first year of Gengshi (Guiwei year), he served as a partial general and exercised the duties of Grand Marshal. In the second year of Gengshi (Jiashen year), he was established as the King of Xiao. He attacked the Bronze Horse bandits. In the Guanzhong region, he was known as the 'Bronze Horse Emperor'. Initially, Emperor Guangwu raised troops in the Green Woods Mountain (now the Jingmen and Jingzhou area of Jiangling Road, Hubei Province, which belongs to the Jingzhou region as defined in the Yu Gong). In the Yiyou year, the generals discussed bestowing an honorific title upon him, but Emperor Guangwu refused three times. When the army reached Nanping Ji, the generals again insisted. Geng Chun advised, 'If the title and position are not determined, the hopes of the scholar-officials will be dashed, they will disperse, and it will be difficult to reunite them.' When the army reached Hao (now the Jingzhao area), he ordered the relevant officials to set up an altar at the Wucheng Mo of Qianqiu Pavilion south of Hao. In June, he formally ascended the throne, changed the era name to Jianwu, and granted a general amnesty. Emperor Guangwu reigned for thirty-three years and died at the age of sixty-two. Emperor Guangwu governed the world with benevolence and heroic ambition, and unified the country sixteen years after ascending the throne. He diligently governed the country, protected meritorious officials, and respected Confucian scholarship, so that the people could live in peace and prosperity. He personally visited the Imperial Academy to promote culture and education, and did not easily discuss military matters unless it was an emergency. He hired hermits as ministers who did not accept official positions. Jianwu (31st year), Zhongyuan (2nd year).
It has been one thousand years since the World Honored One, Sakyamuni Buddha (Sakyamuni Buddha), entered Nirvana until the twenty-seventh year of Jianwu.
Emperor Ming of the Later Han Dynasty
His personal name was Zhuang, and he was the fourth son of Emperor Guangwu. Emperor Ming followed the laws and regulations of the Jianwu period, and did not allow the families of the empresses and concubines to participate in politics. He personally went to the Biyong (ancient university) to lecture, and supported the Three Elders and Five More Experienced Men (ancient sages). Even the soldiers of the Feathered Forest Army were well-versed in the Classic of Filial Piety. Culture and education flourished, and the laws and regulations were very clear. In the third year of Yongping, he ordered people to paint portraits of the meritorious officials of the Restoration, and displayed the portraits of twenty-eight meritorious officials in the Yuntai Pavilion of the Southern Palace. He also added the portraits of Wang Chang, Li Tong, Dou Rong, and Zhuo Mao, for a total of thirty-two people. Only Ma Yuan (Ma Yuan) was not included because he was a relative of the imperial family. In the fourth year of Yongping, King Cang of Dongping (Dongping King Cang) came to court. Emperor Ming asked him, 'What is the most joyful thing in domestic life?' The King of Dongping replied, 'Doing good deeds is the most joyful.' Emperor Ming sighed and said, 'These words are very meaningful, they can...'
保國二十八將者鄧禹為首。次馬成吳漢王梁賈復陳俊耿弇杜茂𡨥恂傅俊岑彭堅鐔馮異王霸朱祐任光祭遵李忠景丹萬修蓋延邳肜銚期劉植耿純臧宮馬武劉隆 永平(十八)。
佛教流通東土之始 永平七年。帝夢金人長大項有日光。飛至殿庭。旦問群臣。太學聞人傅毅奏曰。周昭王時。西域有佛出世。其形長一丈六尺。而黃金色。陛下所夢將必是乎。博士王遵推周書異記佐之。帝遂遣中郎蔡愔博士秦景等一十八人。使西域求佛法。蔡愔等至天竺鄰境月氏國。遇梵僧攝摩騰竺法蘭二人奉佛經像來震旦(東土也)。遂同東還(永平十年至京)。摩騰入闕獻經像。帝大悅館于鴻臚寺。蘭亦間行而後至。帝于城西雍門外別立一寺。騰蘭居之。以白馬馱經而來遂名白馬寺。永平十四年。五嶽道士費叔牙褚善信等忌之。斥言虛偽。騰蘭白于帝曰。吾佛出世間。法水火不能壞請與方士驗之。帝敕叔牙等。盡出所有奇經秘訣。與沙門所持來經像就焚之。正月十五日火作。而沙門諸經完然不燼。方士稽首欽服。帝益異之。由是騰蘭習漢言。久之譯四十二章經十地斷結佛本生法海藏佛本行等五經。帝嘗幸其寺。騰蘭進曰。寺東何館。帝曰昔有阜無因而起。夷之復然。夜有光怪。民呼為聖冢。因祀之疑洛陽神也。騰曰。按天竺金藏詮所志
【現代漢語翻譯】 現代漢語譯本 保國二十八將以鄧禹為首，其次是馬成、吳漢、王梁、賈復、陳俊、耿弇（yǎn）、杜茂、寇恂（kòu xún）、傅俊、岑彭（cén péng）、堅鐔（jiān chán）、馮異（féng yì）、王霸、朱祐（zhū yòu）、任光、祭遵（zhài zūn）、李忠、景丹、萬修、蓋延、邳肜（pī róng）、銚期（yáo qī）、劉植、耿純、臧宮、馬武、劉隆。永平（十八年）。
佛教傳入東土的開始：永平七年，皇帝夢見一個金人，身形高大，脖子後有日光，飛到殿庭。早晨詢問群臣，太學聞人傅毅（fù yì）奏報道：『周昭王時，西域有佛出世，他的身形高一丈六尺，並且是黃金色。陛下所夢見的，恐怕就是他吧？』博士王遵引用《周書異記》來佐證。皇帝於是派遣中郎蔡愔（cài yīn）、博士秦景等一十八人，出使西域尋求佛法。蔡愔等人到達天竺（tiān zhú，古印度）鄰境的月氏（yuè zhī）國，遇到梵僧攝摩騰（shè mó téng）、竺法蘭（zhú fǎ lán）二人，他們帶著佛經佛像來到震旦（zhèn dàn，東土，指中國）。於是他們一同東還（永平十年到達京城）。攝摩騰入朝進獻經書佛像，皇帝非常高興，將他們安置在鴻臚（hóng lú）寺。竺法蘭也隨後到達。皇帝在城西雍門外另建一座寺廟，讓攝摩騰和竺法蘭居住。因為用白馬馱經而來，於是命名為白馬寺。永平十四年，五嶽道士費叔牙、褚善信等人嫉妒他們，斥責他們是虛假的。攝摩騰、竺法蘭稟告皇帝說：『我們的佛出現在世間，法力水火不能損壞，請與方士驗證。』皇帝命令費叔牙等人，拿出所有奇經秘訣，與沙門所持的經書佛像一起焚燒。正月十五日，火燒起來，而沙門的所有經書都完好無損，方士叩頭欽佩信服，皇帝更加覺得奇異。因此攝摩騰、竺法蘭學習漢語，不久翻譯了《四十二章經》、《十地斷結經》、《佛本生法海藏》、《佛本行經》等五部經書。皇帝曾經駕臨他們的寺廟，攝摩騰進言道：『寺廟東邊是什麼地方？』皇帝說：『過去有個土丘無緣無故地出現，剷平了又會恢復原樣，夜裡有光怪現象，百姓稱它為聖冢（zhǒng），因此祭祀它，懷疑是洛陽的神。』攝摩騰說：『按照天竺金藏詮（tiān zhú jīn zàng quán）所記載』
【English Translation】 English version The twenty-eight generals who secured the state, with Deng Yu as the leader, followed by Ma Cheng, Wu Han, Wang Liang, Jia Fu, Chen Jun, Geng Yan, Du Mao, Kou Xun, Fu Jun, Cen Peng, Jian Chan, Feng Yi, Wang Ba, Zhu You, Ren Guang, Zhai Zun, Li Zhong, Jing Dan, Wan Xiu, Gai Yan, Pi Rong, Yao Qi, Liu Zhi, Geng Chun, Zang Gong, Ma Wu, and Liu Long. (Year 18 of) Yongping.
The beginning of Buddhism's spread to the Eastern Land: In the seventh year of Yongping, the emperor dreamed of a golden man, tall in stature, with a halo of sunlight behind his neck, flying to the palace courtyard. In the morning, he asked his ministers. Fu Yi, a learned man from the Imperial Academy, reported: 'During the reign of King Zhao of Zhou, a Buddha appeared in the Western Regions, his form being sixteen feet tall and golden in color. The one Your Majesty dreamed of must be him.' Doctor Wang Zun cited 'Unusual Records of the Zhou Dynasty' to support this. The emperor then sent the courtier Cai Yin, Doctor Qin Jing, and eighteen others to the Western Regions to seek the Buddhist Dharma. Cai Yin and his party arrived in the Yuezhi kingdom, neighboring India (Tian Zhu), where they encountered the monks Kasyapa Matanga (She Mo Teng) and Dharmaraksha (Zhu Fa Lan), who were bringing Buddhist scriptures and images to China (Zhen Dan, the Eastern Land). They then returned east together (arriving in the capital in the tenth year of Yongping). Kasyapa Matanga entered the court to present the scriptures and images, and the emperor was very pleased, housing them at the Honglu Temple. Dharmaraksha also arrived later. The emperor established a separate temple outside the Yongmen Gate in the west of the city, where Kasyapa Matanga and Dharmaraksha resided. Because the scriptures were carried by a white horse, it was named the White Horse Temple. In the fourteenth year of Yongping, the Taoist priests Fei Shuya, Chu Shanxin, and others were jealous of them, denouncing them as false. Kasyapa Matanga and Dharmaraksha reported to the emperor, saying: 'Our Buddha appeared in the world, and the Dharma cannot be destroyed by water or fire. Please test it with the alchemists.' The emperor ordered Fei Shuya and others to bring out all their secret scriptures and formulas, and burn them together with the scriptures and images held by the monks. On the fifteenth day of the first month, the fire was lit, but all the monks' scriptures remained intact and unburnt. The alchemists bowed their heads in admiration and submission, and the emperor found it even more extraordinary. Therefore, Kasyapa Matanga and Dharmaraksha learned Chinese, and soon translated five scriptures, including the 'Sutra of Forty-Two Chapters', the 'Sutra on the Ten Stages of Disconnection', the 'Dharma Sea Treasury of the Buddha's Previous Lives', and the 'Sutra on the Buddha's Conduct'. The emperor once visited their temple, and Kasyapa Matanga said: 'What is the place east of the temple?' The emperor said: 'In the past, there was a mound that appeared for no reason, and it would return to its original state after being leveled. At night, there were strange lights, and the people called it the Sacred Tomb (zhong), so they worship it, suspecting it is the god of Luoyang.' Kasyapa Matanga said: 'According to the records in the Golden Canon of India (Tian Zhu Jin Zang Quan)'
。阿育王藏如來舍利于天下。凡八萬四千所。今支那震旦境中十有九處。此其一也。帝大驚。即日駕幸聖冢。而騰蘭隨往拜起。忽有圓光現冢上。三身現光中。侍衛呼萬歲。帝喜曰。不遇二大士。安知上聖遺祐哉。詔塔其上受制度于騰蘭。塔成九層。高二百尺。明年光又現。有金色手出塔頂尺許。如琉璃中見。天香郁然。帝駕幸拜瞻。光隨步武旋繞。自午及申而滅。於時皇弟楚王英喜為浮圖齋戒。嘗奉縑贖繾。帝還之以助伊蒲塞桑門之盛饌(見漢書並費長房三寶紀)。永平十六年攝摩騰示寂。竺法蘭自譯經五部凡十三卷。帝在位十八年。壽四十八歲。永平十八年八月帝崩(本紀)。
二十祖阇夜多大士 中天竺國人也。既得法。行化至羅閱城。彼有辯論之師婆修盤頭。常一食不臥。六時禮佛。清凈無慾。祖欲度之。言以激之。盤頭髮無漏智。憶念七劫前生安樂國。年垂老行當證果。見大光明菩薩。以策杖靠壁。禮拜菩薩。不知策杖倚拖畫壁佛面。成大我慢。遂失二果。今獲見師。愿垂慈誨。祖即告曰。汝久積德本。當繼吾宗。聽吾偈曰。言下合無生。同於法界性。若能如是解。通達事理竟。祖付法已倒立奄然而寂。阇維舍利建塔。當此後漢明帝之世也(正宗記)。
肅宗章帝
烜。明帝太子。務從
【現代漢語翻譯】 現代漢語譯本：阿育王將如來（Tathagata）的舍利（sarira，遺骨）藏於天下，總共有八萬四千處。如今在支那（China，中國的古稱）震旦（Cinastan，中國的古稱）境內有十九處，這裡是其中之一。皇帝（指漢明帝）非常驚訝，當天就親自前往聖冢（指埋藏舍利的墳墓），攝摩騰（Kasyapa Matanga）和竺法蘭（Dharmaraksa）也跟隨前往拜謁。忽然有圓光出現在墳墓上，三身（Trikaya，佛的三種化身）顯現在光中，侍衛們高呼萬歲。皇帝高興地說：『如果不是遇到兩位大士（指攝摩騰和竺法蘭），怎麼知道這是上聖（指佛陀）遺留的庇佑呢！』於是下詔在墳墓上建塔，並讓攝摩騰和竺法蘭制定規制。塔建成九層，高二百尺。第二年，光再次出現，有金色的手從塔頂伸出約一尺，如同在琉璃中看到的一樣，天香濃郁。皇帝親自前往拜謁，光隨著皇帝的步伐旋轉環繞，從中午到下午才消失。當時，皇弟楚王英（Prince Ying of Chu）喜歡信奉佛教，齋戒，曾經用縑帛贖罪。皇帝將縑帛還給他，用來資助優婆塞（upasaka，在家男居士）和桑門（sramana，出家僧人）的盛大齋飯（見《漢書》和費長房《三寶紀》）。永平十六年，攝摩騰圓寂。竺法蘭翻譯了五部經書，共十三卷。皇帝在位十八年，享年四十八歲。永平十八年八月，皇帝駕崩（見《本紀》）。 二十祖阇夜多（Jayata）大士，是中天竺國（Central India）人。得到佛法后，前往羅閱城（Rajagrha）弘法。那裡有一位善於辯論的老師，名叫婆修盤頭（Vasubandhu），他總是每天只吃一頓飯，不睡覺，一天六次禮佛，清凈無慾。阇夜多想度化他，用言語來激發他。婆修盤頭具有無漏智，回憶起七劫（kalpa，極長的時間單位）之前，他曾轉生在安樂國（Sukhavati），年老時即將證果。他見到大光明菩薩（Mahaprabha Bodhisattva），用手杖靠著墻壁，禮拜菩薩，卻不知道手杖拖動，畫壞了墻壁上的佛像，因此產生了極大的我慢，失去了二果（Sakadagami，二果阿羅漢）。現在有幸見到師父，希望師父慈悲教誨。阇夜多於是告訴他：『你積累了很久的德行，應當繼承我的宗派。聽我的偈語：言下合無生，同於法界性。若能如是解，通達事理竟。』阇夜多將佛法傳授給他后，倒立而圓寂。火化后得到舍利，並建塔供奉。當時是後漢明帝時期（見《正宗記》）。 肅宗章帝（Emperor Zhang of Han），名叫劉炟（Liu Da），是漢明帝的太子，致力於遵循...
【English Translation】 English version: Emperor Ashoka stored the sarira (relics) of the Tathagata (Thus Come One) throughout the world, totaling eighty-four thousand places. Now, within the territory of China (anciently known as Cinasthan), there are nineteen places, and this is one of them. The Emperor (referring to Emperor Ming of Han) was greatly astonished and personally went to the sacred tomb (where the relics were buried) that very day. Kasyapa Matanga and Dharmaraksa also followed to pay their respects. Suddenly, a circular light appeared above the tomb, and the Trikaya (Three Bodies of the Buddha) manifested within the light. The guards shouted 'Long live the Emperor!' The Emperor rejoiced and said, 'If I had not met these two great masters (referring to Kasyapa Matanga and Dharmaraksa), how would I have known that this was the blessing left behind by the Supreme Sage (referring to the Buddha)?' He then decreed that a pagoda be built on top of the tomb, and Kasyapa Matanga and Dharmaraksa were instructed to establish the regulations. The pagoda was built with nine stories, two hundred feet high. The following year, the light appeared again, and a golden hand extended from the top of the pagoda for about a foot, as if seen through crystal, and a heavenly fragrance filled the air. The Emperor personally went to pay his respects, and the light revolved around him as he walked, from noon until afternoon before disappearing. At that time, Prince Ying of Chu, the Emperor's younger brother, was fond of Buddhism, observed fasts, and had once used silk to redeem himself from sins. The Emperor returned the silk to him to help support the grand vegetarian feasts of the upasakas (lay male devotees) and sramanas (monks) (see the Book of Han and Fei Changfang's Record of the Three Jewels). In the sixteenth year of Yongping, Kasyapa Matanga passed away. Dharmaraksa translated five sutras, totaling thirteen volumes. The Emperor reigned for eighteen years and lived to the age of forty-eight. In the eighth month of the eighteenth year of Yongping, the Emperor passed away (see the Annals). The twentieth patriarch, the great master Jayata, was a native of Central India. After obtaining the Dharma, he went to Rajagrha to propagate it. There was a teacher skilled in debate named Vasubandhu, who always ate only one meal a day, did not sleep, and prostrated to the Buddha six times a day, being pure and without desires. Jayata wanted to liberate him and provoked him with words. Vasubandhu possessed unobstructed wisdom and recalled that seven kalpas (eons) ago, he had been reborn in Sukhavati (the Land of Bliss), and was about to attain enlightenment in his old age. He saw the Mahaprabha Bodhisattva (Great Light Bodhisattva), leaned his staff against the wall, and prostrated to the Bodhisattva, but unknowingly dragged the staff, damaging the Buddha image on the wall, thus generating great arrogance and losing the second fruit (Sakadagami, Once-Returner). Now he was fortunate to meet the master and hoped that the master would compassionately instruct him. Jayata then told him, 'You have accumulated virtuous roots for a long time and should inherit my lineage. Listen to my verse: 'Understanding non-arising in an instant, is the same as the nature of the Dharmadhatu. If one can understand in this way, one will completely comprehend all matters and principles.' After Jayata transmitted the Dharma to him, he stood upside down and passed away peacefully. After cremation, sarira were obtained, and a pagoda was built to enshrine them. This was during the reign of Emperor Ming of the Later Han Dynasty (see the Record of the Orthodox Lineage). Emperor Zhang of Han, whose personal name was Liu Da, was the crown prince of Emperor Ming of Han, and devoted himself to following...
寬厚。除慘酷之科。深元元之愛。著胎養之令。盡心孝道。平徭簡賦。人賴其慶。在位十三年壽三十三。元和二年春正月。詔曰。令云民有產子者。復勿算三歲。今諸懷妊者賜胎養穀人三斛。復其夫勿算一歲。著以為令。乙丑帝耕于定陶。進幸魯祠孔子于闕里。及七十二弟子。作六代之樂。大會孔氏男子二十以上者六十二人。帝謂孔僖曰。今日之會。寧于卿宗有光榮乎。對曰。臣聞明王聖主莫不尊師貴道。今陛下親屈萬乘。辱臨敞里。此乃崇禮先師。增輝聖德。至於光榮非所敢承。帝大笑曰。非聖者子孫焉有斯言乎。拜僖郎中(漢書) 建初(八)元和(二)章和(二)。
和帝
肇。章帝第四子。在位十七年。壽二十七。竇太后臨朝。以兄憲為侍中。永元四年。竇氏父子兄弟充滿朝廷專權。帝以中常侍鄭眾定議誅憲。宦官用權自此而始(漢書) 永元(十六)元興(一)。
殤帝
隆。和帝少子。元興元年十二月生。始百日和帝崩。帝即位。鄧太后臨朝。鄧騭為車騎將軍。改元延平。八月帝崩。太后迎清河王慶之子祐為和帝嗣。即皇帝位 延平(一)。
恭宗安帝
祐。在位十九年。太后臨朝。建光元年三月。皇太后鄧氏崩。凡鄧氏皆免官歸故里騭自殺。帝始親政事。宦者江
【現代漢語翻譯】 寬厚。免除殘酷的刑罰，深切關愛百姓，頒佈關於孕婦和嬰兒的法令，盡心盡力行孝道，減輕徭役和賦稅，百姓依賴他而安樂。在位十三年，享年三十三歲。元和二年春正月，皇帝下詔說：『先前法令規定百姓家有新生兒的，免除三年的人頭稅。現在所有懷孕的婦女，賞賜安胎養身的穀物每人三斛，免除其丈夫一年的徭役。』將此定為法令。乙丑日，皇帝在定陶親自耕田，前往魯地孔廟祭祀孔子，以及七十二位弟子，演奏六代時期的音樂，大會孔氏男子二十歲以上者六十二人。皇帝對孔僖說：『今天的聚會，對於你的宗族來說，難道沒有光榮嗎？』孔僖回答說：『臣聽說英明的君王沒有不尊敬老師、重視道義的。現在陛下親自降低身份，屈尊來到簡陋的鄉里，這是崇尚禮儀、尊敬先師，增添聖人的美德。至於光榮，不是我所敢當的。』皇帝大笑著說：『不是聖人的子孫，怎麼會有這樣的話呢？』於是任命孔僖為郎中。(漢書) 建初(八年) 元和(二年) 章和(二年)。
和帝
劉肇，章帝的第四個兒子。在位十七年，享年二十七歲。竇太后臨朝聽政，任命她的哥哥竇憲為侍中。永元四年，竇氏父子兄弟充滿朝廷，專擅權力。皇帝與中常侍鄭眾商議，決定誅殺竇憲。宦官掌握權力，從此開始。(漢書) 永元(十六年) 元興(一年)。
殤帝
劉隆，和帝的小兒子。元興元年十二月出生。剛滿一百天，和帝駕崩。劉隆即位，鄧太后臨朝聽政。鄧騭擔任車騎將軍，改年號為延平。八月，殤帝駕崩。太后迎立清河王劉慶的兒子劉祐，作為和帝的繼承人，即皇帝位。延平(一年)。
恭宗安帝
劉祐，在位十九年。太后臨朝聽政。建光元年三月，皇太后鄧氏去世。所有鄧氏家族的人都被免官，回到家鄉。鄧騭自殺。皇帝開始親自處理政事。宦官江
【English Translation】 Benevolent and generous. He abolished cruel punishments, deeply loved the people, and issued decrees concerning pregnant women and infants. He devoted himself to filial piety, reduced corvée labor and taxes, and the people relied on him for prosperity. He reigned for thirteen years and died at the age of thirty-three. In the first month of spring in the second year of Yuanhe (era), the emperor issued an edict: 'Previous decrees stipulated that families with newborns would be exempt from the poll tax for three years. Now, all pregnant women will be granted three hu (unit of volume) of grain for prenatal care, and their husbands will be exempt from corvée labor for one year.' This was established as law. On the day of Yichou, the emperor personally plowed the fields in Dingtao, went to the Confucian temple in Lu to worship Confucius and his seventy-two disciples, performed music from the Six Dynasties, and held a grand gathering of sixty-two men of the Kong clan aged twenty and above. The emperor said to Kong Xi: 'Does today's gathering bring glory to your clan?' Kong Xi replied: 'I have heard that enlightened rulers invariably respect teachers and value the Way. Now, Your Majesty has personally lowered yourself to visit this humble village, which is to promote ritual, honor the former teacher, and add to the virtue of the sage. As for glory, I dare not claim it.' The emperor laughed and said: 'If not for the descendants of a sage, how could such words be spoken?' He then appointed Kong Xi as a court gentleman (Langzhong). (Book of Han) Jianchu (8 years), Yuanhe (2 years), Zhanghe (2 years).
Emperor He
Liu Zhao, the fourth son of Emperor Zhang. He reigned for seventeen years and died at the age of twenty-seven. Empress Dowager Dou held court and appointed her brother Dou Xian as a palace attendant (Shizhong). In the fourth year of Yongyuan (era), the Dou family, including father, sons, and brothers, filled the court and monopolized power. The emperor, in consultation with the palace attendant Zheng Zhong, decided to execute Dou Xian. The eunuchs began to wield power from this point onward. (Book of Han) Yongyuan (16 years), Yuanxing (1 year).
Emperor Shang
Liu Long, the youngest son of Emperor He. He was born in the twelfth month of the first year of Yuanxing (era). Emperor He died just one hundred days after his birth. Liu Long ascended the throne, and Empress Dowager Deng held court. Deng Zhi was appointed as General of Chariots and Cavalry, and the era name was changed to Yanping. In the eighth month, Emperor Shang died. The Empress Dowager welcomed Liu You, the son of Prince Qing of Qinghe, as the successor to Emperor He, and he ascended the throne. Yanping (1 year).
Emperor An (posthumously named Emperor Gongzong)
Liu You, reigned for nineteen years. The Empress Dowager held court. In the third month of the first year of Jianguang (era), Empress Dowager Deng died. All members of the Deng clan were dismissed from their official positions and returned to their hometowns. Deng Zhi committed suicide. The emperor began to personally handle state affairs. The eunuch Jiang
京樊豐等。及乳母王聖與閻后妄造虛無。構讒太子。九月廢皇太子保為濟陰王。延光四年三月帝崩。壽三十二歲 永初(七)元初(六)永寧(一)建光(一)延光(四)。
二十一祖婆修盤頭大士 羅閱國人也。姓毗舍佉。父光蓋。母嚴一年十一禮光度羅漢。出家受戒。尋遇阇夜多大士。激發大慧。乃得付法。行化至那提國。彼國王名當自在。王有次子名摩拏羅。王捨出家。祖曰。善哉大王。能捨其子。即與授具。付法偈曰。泡幻同無礙。如何不了悟。達法在其中。非今亦非古。祖付法已。踴身高半由旬。屹然而住。四眾瞻仰。虔請復座跏趺而逝。荼毗得舍利建塔。當此後漢安帝之世也(正宗記)。
北鄉侯
懿濟北惠王之子。延光四年三月。安帝后閻氏立之。后臨朝。十月北鄉侯薨。十一月中常侍孫程王康等十九人斬江京等。迎濟陰王保即皇帝位。時年十二。
順帝
保。安帝太子。既即位。遣侍御史持節。收閻顯及其弟耀晏誅之。遷大后離宮。封孫程等皆為列侯。是為十九侯。立皇后梁氏。在位十九年。壽三十歲 永建(六)陽嘉(四)永和(六)漢安(二)建康(一)。
正一道教 永和六年。四川西道成都路崇慶州鶴鳴山有士曰張道陵。自號天師。造符水醮箓之術。
【現代漢語翻譯】 京樊豐等人，以及乳母王聖與閻后，捏造虛假罪名，誣陷太子，九月廢皇太子保為濟陰王。延光四年三月，安帝駕崩，享年三十二歲。年號：永初（七年）、元初（六年）、永寧（一年）、建光（一年）、延光（四年）。
第二十一祖婆修盤頭大士（Vasubandhu）：是羅閱國人，姓毗舍佉（Visakha），父親是光蓋，母親是嚴一。十一歲時禮拜光度羅漢，出家受戒。不久遇到阇夜多大士（Jayata），激發了大智慧，於是得到傳法。他到那提國弘法，那裡的國王名叫當自在。國王有個次子名叫摩拏羅（Manara），國王捨棄兒子讓他出家。祖師說：『善哉大王，能捨棄自己的兒子。』於是為他授具足戒，並付法偈說：『泡影幻化一樣無所障礙，為何不能了悟？通達佛法就在其中，不是現在也不是過去。』祖師傳法完畢，身體踴身高半由旬（約七里或十四里，長度單位），屹立不動。四眾弟子瞻仰，虔誠請求祖師復座，祖師跏趺而逝。荼毗（火葬）后得到舍利，建塔供奉。當時是後漢安帝時期（《正宗記》記載）。
北鄉侯
是濟北惠王劉壽的兒子。延光四年三月，安帝的皇后閻氏立他為北鄉侯。閻后臨朝聽政。十月，北鄉侯去世。十一月，中常侍孫程、王康等十九人誅殺了江京等人，迎接濟陰王劉保即位為皇帝，當時十二歲。
順帝
劉保，是安帝的太子。即位后，派遣侍御史持節，收捕閻顯及其弟閻耀、閻晏並誅殺他們，將大皇后遷往離宮，封孫程等人為列侯，這就是十九侯。立梁氏為皇后。在位十九年，享年三十歲。年號：永建（六年）、陽嘉（四年）、永和（六年）、漢安（二年）、建康（一年）。
正一道教：永和六年，四川西道成都府崇慶州鶴鳴山有個名叫張道陵的道士，自號天師，製造符水和醮箓之術。
【English Translation】 Jing Fanfeng and others, along with the wet nurse Wang Sheng and Empress Yan, fabricated false charges and framed the Crown Prince. In the ninth month, Crown Prince Bao was deposed and made the King of Jiyin. In the third month of the fourth year of the YanGuang era, Emperor An died at the age of thirty-two. Era names: Yongchu (7 years), Yuanchu (6 years), Yongning (1 year), Jianguang (1 year), Yanguang (4 years).
The Twenty-first Patriarch, Great Master Vasubandhu (婆修盤頭大士): was a native of Luoyue Kingdom. His surname was Visakha (毗舍佉), his father was GuangGai (光蓋), and his mother was YanYi (嚴一). At the age of eleven, he paid homage to Arhat Guangdu (光度羅漢), left home, and received the precepts. Soon after, he encountered Great Master Jayata (阇夜多大士), who inspired great wisdom in him, and thus he received the Dharma transmission. He went to Natī Kingdom to propagate the Dharma. The king there was named Dang Zizai (當自在). The king had a second son named Manara (摩拏羅). The king allowed his son to leave home. The Patriarch said, 'Excellent, Great King, to be able to give up your son.' Then he bestowed the complete precepts upon him and gave him the Dharma transmission verse, saying: 'Bubbles and illusions are equally unobstructed, why can't you awaken to this? Attaining the Dharma is within this, neither now nor ancient.' After the Patriarch transmitted the Dharma, his body rose half a yojana (由旬, a unit of distance, approximately seven or fourteen miles) into the air and stood still. The fourfold assembly looked up in reverence and earnestly requested the Patriarch to return to his seat. The Patriarch sat in the lotus position and passed away. After cremation (荼毗), relics were obtained, and a pagoda was built to enshrine them. This was during the reign of Emperor An of the Later Han Dynasty (as recorded in the 'Record of the Orthodox Lineage').
Marquis of Beixiang
He was the son of Liu Shou, the Prince Hui of Jibei. In the third month of the fourth year of the Yanguang era, Empress Yan, the empress of Emperor An, established him as the Marquis of Beixiang. The Empress Yan held court. In the tenth month, the Marquis of Beixiang died. In the eleventh month, the eunuch Sun Cheng, Wang Kang, and nineteen others executed Jiang Jing and others, and welcomed Liu Bao, the King of Jiyin, to ascend the throne as emperor. He was twelve years old at the time.
Emperor Shun
Liu Bao was the crown prince of Emperor An. After ascending the throne, he dispatched the Imperial Censor with credentials to arrest Yan Xian and his brothers Yan Yao and Yan Yan and execute them. He moved the Grand Empress Dowager to a detached palace and enfeoffed Sun Cheng and others as marquises; these were the Nineteen Marquises. He established Lady Liang as empress. He reigned for nineteen years and died at the age of thirty. Era names: Yongjian (6 years), Yangjia (4 years), Yonghe (6 years), Han'an (2 years), Jiankang (1 year).
The Way of the Orthodox One (正一道教): In the sixth year of the Yonghe era, in Chongqing Prefecture, Chengdu Road, Western Sichuan, at Crane Cry Mountain, there was a scholar named Zhang Daoling, who called himself the Celestial Master. He created the techniques of talisman water and ritual registers.
著道書二十四卷。百姓求其道咸歸焉。道陵死傳之子衡。衡死傳之子魯盛行於世。道家醮禱宗此。而始傳嗣及今。天下宗仰。是曰正一教焉。
沖帝
炳。順帝子。建康元年八月即帝位。太后梁氏臨朝。永嘉元年正月崩。在位一年。壽三歲 永嘉(一)。
質帝
纘。章帝玄孫。初沖帝崩。梁太后徴清河王蒜及渤海孝王鴻之子纘。皆至京師。清河王年二十餘。為人嚴重。動止有法。太尉李固欲立之。大將軍梁冀不從。與太后謀罷蒜歸國立帝。年八歲。帝聰慧目冀曰。此跋扈將軍也。冀惡之。夏六月冀使左右置毒煮餅進之。帝苦煩甚崩。在位一年。壽九歲 本初(一)。
桓帝
志。章帝曾孫。年十五。太后猶臨朝政。立皇后梁氏。太后之妹也。帝在位二十一年。壽三十六。和平元年正月。太后詔歸政于帝。二月太后崩。延熹二年梁冀秉政幾二十年。威行內外。天子拱手常不平。呼中常侍單超徐璜黃門令具瑗(即具獨坐)小黃門史左悺唐衡。定議誅冀。悉收梁氏。百姓莫不稱慶。封單超徐璜等五人為縣侯世謂之五侯也。建和(三)和平(一)元嘉(二)永興(二)永壽(三)延熹(九)永康(一)。
建和二年。西域月氏國沙門支婁迦讖亦名文讖至洛陽。譯佛經凡二十一部
【現代漢語翻譯】 現代漢語譯本 張道陵著有道書二十四卷。百姓尋求他的道，都歸附於他。張道陵死後，將道術傳給兒子張衡。張衡死後，又傳給兒子張魯，道術盛行於世。道家的齋醮祈禱都以此為宗。從張道陵開始傳下來的道統，直到今天，天下人都尊崇仰慕，這就是正一教。
沖帝
劉炳，是順帝的兒子。建康元年八月即位。太后梁氏臨朝聽政。永嘉元年正月駕崩，在位一年，享年三歲。永嘉（一年）。
質帝
劉纘，是章帝的玄孫。當初沖帝駕崩，梁太后徵召清河王劉蒜和渤海孝王劉鴻的兒子劉纘，都到了京師。清河王二十多歲，為人莊重嚴肅，一舉一動都合乎法度。太尉李固想立他為帝，大將軍梁冀不同意，與太后商議后，罷免劉蒜讓他回封國，而立劉纘為帝，當時劉纘年僅八歲。質帝非常聰慧，看著梁冀說：『這是個跋扈的將軍啊！』梁冀憎恨他。夏六月，梁冀派手下人在煮餅中下毒進獻給質帝。質帝痛苦煩悶，最終駕崩。在位一年，享年九歲。本初（一年）。
桓帝
劉志，是章帝的曾孫，當時十五歲。太后仍然臨朝聽政，立皇后梁氏，是太后的妹妹。桓帝在位二十一年，享年三十六歲。和平元年正月，太后下詔將政權歸還給桓帝。二月，太后駕崩。延熹二年，梁冀把持朝政將近二十年，威勢震懾朝廷內外。皇帝拱手而立，常常感到不平。於是召來中常侍單超、徐璜、黃門令具瑗（即具獨坐）、小黃門史左悺、唐衡，商議誅殺梁冀。抄沒了梁氏全家，百姓無不歡欣慶賀。封單超、徐璜等五人為縣侯，世人稱他們為『五侯』。建和（三年），和平（一年），元嘉（二年），永興（二年），永壽（三年），延熹（九年），永康（一年）。
建和二年，西域月氏國（Yuezhi Kingdom）的沙門（Shramana）支婁迦讖（Lokaksema），也叫文讖，來到洛陽，翻譯佛經共二十一部。
【English Translation】 English version Zhang Daoling authored twenty-four volumes of Daoist books. The people sought his Dao and all turned to him. After Zhang Daoling's death, he passed on his Daoist arts to his son Zhang Heng. After Zhang Heng's death, he passed it on to his son Zhang Lu, and the Daoist arts flourished in the world. Daoist rituals and prayers all take this as their foundation. The lineage passed down from Zhang Daoling continues to this day, and the world reveres and admires it. This is called the Zhengyi (Orthodox Unity) School.
Emperor Chong
Liu Bing, son of Emperor Shun. He ascended the throne in the eighth month of the first year of Jiankang. Empress Dowager Liang ruled from behind the curtain. He died in the first month of the first year of Yongjia, reigning for one year, at the age of three. Yongjia (1 year).
Emperor Zhi
Liu Zuan, great-grandson of Emperor Zhang. Initially, after the death of Emperor Chong, Empress Dowager Liang summoned Liu Suan, the Prince of Qinghe, and Liu Zuan, the son of Liu Hong, the Prince of Bohai Xiao, both to the capital. The Prince of Qinghe was in his twenties, and was dignified and proper in his conduct. The Grand Commandant Li Gu wanted to establish him as emperor, but the General-in-Chief Liang Ji disagreed. He consulted with the Empress Dowager and dismissed Liu Suan, allowing him to return to his fiefdom, and instead established Liu Zuan as emperor, who was only eight years old at the time. Emperor Zhi was very intelligent and, looking at Liang Ji, said: 'This is an overbearing general!' Liang Ji hated him. In the sixth month of summer, Liang Ji sent his subordinates to put poison in cooked cakes and present them to Emperor Zhi. Emperor Zhi suffered greatly and eventually died. He reigned for one year, at the age of nine. Benchu (1 year).
Emperor Huan
Liu Zhi, great-grandson of Emperor Zhang, was fifteen years old at the time. The Empress Dowager still ruled from behind the curtain, and established Empress Liang, who was the Empress Dowager's younger sister. Emperor Huan reigned for twenty-one years, and lived to be thirty-six years old. In the first month of the first year of Heping, the Empress Dowager issued an edict returning power to Emperor Huan. In the second month, the Empress Dowager died. In the second year of Yanxi, Liang Ji controlled the government for nearly twenty years, and his power shook the court. The emperor stood with his hands folded, often feeling resentful. Therefore, he summoned the Central Regular Attendant Shan Chao, Xu Huang, the Director of the Yellow Gate Ju Yuan (also known as Ju Duzuo), the Minor Yellow Gate Secretary Zuo Guan, and Tang Heng, and they plotted to execute Liang Ji. The entire Liang family was confiscated, and the people were overjoyed. Shan Chao, Xu Huang, and the other three were enfeoffed as county marquises, and the world called them the 'Five Marquises'. Jianhe (3 years), Heping (1 year), Yuanjia (2 years), Yongxing (2 years), Yongshou (3 years), Yanxi (9 years), Yongkang (1 year).
In the second year of Jianhe, the Shramana Lokaksema, also known as Wen Chen, from the Yuezhi Kingdom (a kingdom in the Western Regions), arrived in Luoyang and translated a total of twenty-one Buddhist scriptures.
計六十三卷。
永興二年。帝鑄黃金浮圖老子像。覆以百寶蓋。宮中身奉祀之。世人以金銀作佛像。自此而始也(三寶紀)。
二十二祖摩拏羅大士 那提國常自在王之子。年三十遇婆修大士出家傳法。至西印度。彼國王名得度。瞿曇種族。于佛乘勤行精進。一日行道處見一小塔。高一尺四寸。其色青玄。眾莫能舉。王即大會梵行禪觀咒術三眾。問塔所因。眾莫能辯祖為王曰。此塔阿育王所造佛舍利塔也。四面示相。前則尸毗王割股飼鷹救鴿。后則慈力王剜身然燈。左則薩埵太子投崖飼虎。右則月光王捐舍寶首。四面皆是釋迦世尊宿世修道之跡。今王有緣故出現耳。言已舉之。王說即傳位太子。投祖出家。是為得度比丘。祖乃往月氏國。受彼王寶印並尊者鶴勒那供養。鶴勒那問祖曰。我有何緣鶴眾隨我。祖曰。汝昔嘗為比丘赴會龍宮。汝弟子眾咸欲隨從。汝觀五百眾中。無有一人堪受妙供。時諸子曰。師常說法。于食等者於法亦等。今既不然。何聖之有。時汝即令其眾赴會。是諸弟子福薄德微。墮于羽族。然已五劫。今乃轉受鶴身。曰以何方便令彼解脫。祖曰。我有無上法寶。汝當聽受化未來際。而說偈曰。心隨萬境轉轉處實能幽。隨流認得性。無喜亦無憂。時諸鶴眾聞偈。飛鳴而去。祖跏趺寂然奄化。
【現代漢語翻譯】 現代漢語譯本： 計六十三卷。 永興二年，皇帝鑄造黃金佛像，模仿老子像，並用百寶華蓋覆蓋。皇帝在宮中親自供奉它。世人用金銀製作佛像，從此開始（出自《三寶紀》）。 第二十二祖摩拏羅大士（摩拏羅大士：第二十二代祖師）是那提國常自在王的兒子。三十歲時，他遇到婆修大士（婆修大士：一位尊者），便出家並接受佛法傳承。他前往西印度。那裡的國王名叫得度（得度：國王的名字），屬於瞿曇種族。他對佛法非常勤奮精進。一天，他在行走時看到一座小塔，高一尺四寸，顏色青黑色。沒有人能舉起它。國王於是召集了所有修梵行、禪觀和咒術的人，詢問這座塔的來歷。沒有人能說清楚。摩拏羅祖師對國王說：『這座塔是阿育王（阿育王：印度孔雀王朝的國王，篤信佛教）建造的佛舍利塔。』塔的四面都顯示出不同的故事：前面是尸毗王（尸毗王：佛教故事中的一位國王，以慈悲著稱）割下自己的腿肉喂鷹救鴿子的故事；後面是慈力王（慈力王：佛教故事中的一位國王，以佈施著稱）剜身燃燈的故事；左面是薩埵太子（薩埵太子：佛教故事中的一位太子，捨身喂虎）跳下懸崖喂老虎的故事；右面是月光王（月光王：佛教故事中的一位國王，以佈施頭顱著稱）捐舍自己珍貴的頭顱的故事。四面都是釋迦世尊（釋迦世尊：佛教的創始人）過去世修行菩薩道的足跡。現在國王您有緣，所以這座塔才會出現。』說完，祖師便舉起了塔。國王聽后，立即將王位傳給太子，跟隨祖師出家，法號得度比丘。祖師於是前往月氏國，接受了國王的寶印以及尊者鶴勒那（鶴勒那：一位尊者）的供養。鶴勒那問祖師：『我有什麼因緣，會有鶴群跟隨我？』祖師說：『你過去曾經作為比丘去龍宮應供。你的弟子們都想跟隨你。你觀察五百人中，沒有一個人堪受殊勝的供養。當時，弟子們說：「師父常說，在飲食上平等，在佛法上也應該平等。現在既然不是這樣，那還有什麼聖德可言？」當時，你就讓這些弟子們都去應供了。這些弟子福薄德微，墮落為羽族。已經過了五劫，現在才轉世為鶴身。』鶴勒那問：『用什麼方法才能讓他們解脫？』祖師說：『我有無上法寶，你應該聽受，用來教化未來的眾生。』於是說了偈語：『心隨萬境轉，轉處實能幽。隨流認得性，無喜亦無憂。』當時，鶴群聽了偈語，鳴叫著飛走了。祖師跏趺而坐，寂然圓寂。
【English Translation】 English version: Chapter Sixty-three. In the second year of Yongxing, the Emperor cast a golden Buddha statue in the likeness of Lao Tzu, covered with a canopy of a hundred treasures. He personally enshrined it in the palace. The practice of making Buddha statues with gold and silver began from this time (recorded in the 'San Bao Ji'). The twenty-second patriarch, Great Master Manara (Manara: The twenty-second patriarch), was the son of King Chang Zizai of the Nati Kingdom. At the age of thirty, he encountered Great Master Vasu (Vasu: A venerable one), renounced his home, and received the Dharma transmission. He went to West India. The king there was named Dedu (Dedu: The name of the king), of the Gautama clan. He diligently practiced and progressed in the Buddha Dharma. One day, while walking, he saw a small stupa, one foot and four inches tall, with a bluish-black color. No one could lift it. The king then gathered all those practicing Brahmacharya, Dhyana meditation, and mantra recitation, and asked about the origin of the stupa. No one could explain it. The Patriarch said to the king, 'This stupa is a Buddha Sharira stupa built by King Ashoka (Ashoka: An Indian emperor of the Maurya Dynasty who was a devout Buddhist).' The four sides of the stupa display different stories: the front shows King Sibi (Sibi: A king in Buddhist stories, known for his compassion) cutting off his own flesh to feed an eagle and save a dove; the back shows King Cili (Cili: A king in Buddhist stories, known for his generosity) carving his body to light lamps; the left shows Prince Sattva (Sattva: A prince in Buddhist stories, who sacrificed himself to feed a tiger) jumping off a cliff to feed a tiger; the right shows King Moonlight (Moonlight: A king in Buddhist stories, known for donating his head) donating his precious head. All four sides depict the traces of Shakyamuni Buddha (Shakyamuni Buddha: The founder of Buddhism) cultivating the Bodhisattva path in his past lives. Now, the king has the karmic connection, so this stupa has appeared.' After speaking, the Patriarch lifted the stupa. Upon hearing this, the king immediately passed the throne to the crown prince and followed the Patriarch to renounce his home, taking the Dharma name Bhikshu Dedu. The Patriarch then went to the Yuezhi Kingdom and received the king's precious seal and the offerings of Venerable Helena (Helena: A venerable one). Helena asked the Patriarch, 'What is the karmic reason that a flock of cranes follows me?' The Patriarch said, 'In the past, you were once a Bhikshu who went to the Dragon Palace to receive offerings. Your disciples all wanted to follow you. You observed that among the five hundred people, no one was worthy of receiving the excellent offerings. At that time, the disciples said, "The teacher often says that equality in food should also mean equality in Dharma. Since this is not the case, what virtue is there?" At that time, you allowed these disciples to go to the gathering. These disciples had little merit and virtue, and fell into the feathered realm. Five kalpas have passed, and now they have been reborn as cranes.' Helena asked, 'What method can be used to liberate them?' The Patriarch said, 'I have the unsurpassed Dharma treasure. You should listen and receive it, and use it to transform future beings.' Then he spoke the verse: 'The mind follows the myriad realms, the turning place is truly profound. Following the flow, recognize the nature, without joy or sorrow.' At that time, the flock of cranes heard the verse, cried out, and flew away. The Patriarch sat in the lotus position and passed away peacefully.
鶴勒那與寶印王阇維之。斂舍利起塔供養。當此後漢桓帝之世也(正宗記)。
靈帝
宏。章帝玄孫。河間孝王曾孫也。年十二。竇太后立之。陳蕃多力焉帝乳母趙嬈(音裊)及諸女。尚書中常侍曹節王甫等諂事太后。濁亂四方。帝在位二十二年。壽三十四崩 建寧(四)熹平(六)光和(六)中平(六)。
光和三年。帝遣中使。洛陽佛塔寺飯諸沙門。懸繒燒香。散華然燈(三寶紀)。
江淮寺塔之始 安息國沙門安清。字世高。本世子當嗣位。讓之叔父出家。桓帝建和二年至洛陽。譯佛經二十九部凡一百七十六卷。至是建寧四年。因附舟浮游至廬山䢼(音恭)亭廟。神靈其能分風送往來之舟會艤舟奉牲請福。神降語曰。舟有沙門可與來。高至。神曰。吾昔與子俱出家學道。吾好施然而多瞋報形極醜。家此湖千里皆所轄。旦夕且死必入地獄。我有縑段絹雜寶物。可為立法營塔。使我生善處。因泣下。高許之。高徐曰。能出形相勞苦乎神曰。形惡奈何。高曰。第出之。於是出其首帳中。蓋巨蟒也。悲淚如雨。高取絹物至豫章為建太安寺。乃江淮寺塔之始也。神報之曰。生善處已。後人于山西澤中。見死蟒頭尾數里。今潯陽縣有大蛇村是也(自鏡錄)中平元年黃巾賊滅初鉅鹿人。今順德路也。
【現代漢語翻譯】 現代漢語譯本：鶴勒那（Herlenna，人名）將寶印王（Bao Yin Wang，國王名）火化，收集舍利建造佛塔供養。這發生在後漢桓帝時期（《正宗記》記載）。
靈帝（Ling Di，皇帝謚號）
名宏（Hong，人名），是章帝（Zhang Di，皇帝謚號）的玄孫，河間孝王（Hejian Xiao Wang，封號）的曾孫。十二歲時，竇太后（Dou Tai Hou，人名）立他為帝。陳蕃（Chen Fan，人名）出了很多力。靈帝的乳母趙嬈（Zhao Rao，人名）以及其他一些女子，尚書中常侍曹節（Cao Jie，人名）、王甫（Wang Fu，人名）等人諂媚太后，擾亂四方。靈帝在位二十二年，享年三十四歲駕崩。年號有建寧（Jianning，年號，共四年）、熹平（Xiping，年號，共六年）、光和（Guanghe，年號，共六年）、中平（Zhongping，年號，共六年）。
光和三年，靈帝派遣中使，在洛陽佛塔寺齋飯供養各位沙門（Shamen，出家修道的人），懸掛絲綢，焚香，散花，點燈（《三寶紀》記載）。
江淮地區寺廟佛塔的開端：安息國（Anxi Guo，古國名，即帕提亞）的沙門安清（An Qing，人名），字世高（Shi Gao，字），原本是世子，應當繼承王位，但他讓位給叔父，自己出家。桓帝建和二年（Jianhe，年號）到達洛陽，翻譯佛經二十九部，共一百七十六卷。到了建寧四年，他乘船遊歷，到達廬山（Lushan，山名）䢼亭廟（Quting Miao，廟名）。廟裡的神靈能夠分風，幫助來往的船隻，人們會停船奉獻牲畜，祈求福佑。神靈降下神諭說：『船上有沙門，可以請他過來。』安清到達后，神靈說：『我過去曾與你一同出家修道。我喜歡佈施，但是嗔恨心很重，所以報應是形貌極其醜陋。我管轄著這湖泊方圓千里，早晚就要死了，必定會墮入地獄。我有一些縑段、絹帛和雜寶，可以用來為我立法建造佛塔，使我能轉生到好的地方。』說著就哭了起來。安清答應了他。安清慢慢地說：『你能顯現你的形貌，讓我看看你的苦難嗎？』神靈說：『我的形貌醜陋，怎麼辦呢？』安清說：『請顯現出來吧。』於是神靈在帳中顯露出頭，原來是一條巨大的蟒蛇，悲傷地流著眼淚，像下雨一樣。安清用絹帛等物到豫章（Yuzhang，地名）為他建造了太安寺（Tai An Si，寺名）。這就是江淮地區寺廟佛塔的開端。神靈告訴他說：『我已經轉生到好的地方了。』後來有人在山西（Shanxi，地名）的沼澤中，看到一條死蟒，頭尾相距數里。現在潯陽縣（Xunyang Xian，地名）有個大蛇村，就是這個緣故（《自鏡錄》記載）。中平元年，黃巾賊（Huangjin Zei，農民起義軍）被消滅，起初是鉅鹿（Ju Lu，地名）人，也就是現在的順德路（Shunde Lu，地名）。
【English Translation】 English version: Herlenna (personal name) cremated King Bao Yin (Bao Yin Wang, king's name), collected the relics, and built a pagoda for offering. This happened during the reign of Emperor Huan of the Later Han Dynasty (recorded in 'Zheng Zong Ji').
Emperor Ling (Ling Di, posthumous title of the emperor)
His name was Hong (Hong, personal name), and he was the great-grandson of Emperor Zhang (Zhang Di, posthumous title of the emperor) and the great-great-grandson of Prince Xiao of Hejian (Hejian Xiao Wang, title). At the age of twelve, Empress Dowager Dou (Dou Tai Hou, personal name) established him as emperor. Chen Fan (Chen Fan, personal name) contributed greatly to this. Emperor Ling's wet nurse, Zhao Rao (Zhao Rao, personal name), and some other women, along with Cao Jie (Cao Jie, personal name) and Wang Fu (Wang Fu, personal name), who were palace attendants, flattered the Empress Dowager, causing chaos everywhere. Emperor Ling reigned for twenty-two years and died at the age of thirty-four. The reign periods were Jianning (Jianning, reign period, 4 years), Xiping (Xiping, reign period, 6 years), Guanghe (Guanghe, reign period, 6 years), and Zhongping (Zhongping, reign period, 6 years).
In the third year of Guanghe, Emperor Ling sent an envoy to offer food to the monks (Shamen, people who left home to cultivate the Tao) at the Buddhist pagodas and temples in Luoyang (Luoyang, place name), hanging silk banners, burning incense, scattering flowers, and lighting lamps (recorded in 'San Bao Ji').
The beginning of temples and pagodas in the Jianghuai area: The Shamen An Qing (An Qing, personal name) from the country of Anxi (Anxi Guo, ancient country name, i.e., Parthia), whose courtesy name was Shi Gao (Shi Gao, courtesy name), was originally a crown prince who should have succeeded to the throne, but he yielded it to his uncle and became a monk. In the second year of Jianhe (Jianhe, reign period) of Emperor Huan, he arrived in Luoyang and translated twenty-nine Buddhist scriptures, totaling one hundred and seventy-six volumes. In the fourth year of Jianning, he traveled by boat and arrived at the Quting Temple (Quting Miao, temple name) on Mount Lu (Lushan, mountain name). The spirit in the temple could control the wind to help boats coming and going, and people would stop their boats to offer sacrifices and pray for blessings. The spirit descended and said: 'There is a Shamen on the boat; you can invite him over.' When An Qing arrived, the spirit said: 'I used to practice the Tao with you. I liked to give alms, but I had a lot of anger, so the retribution is that my appearance is extremely ugly. I control this lake for a thousand miles, and I will die sooner or later and will surely fall into hell. I have some silk fabrics and miscellaneous treasures that can be used to establish a law and build a pagoda for me so that I can be reborn in a good place.' As he spoke, he wept. An Qing agreed. An Qing slowly said: 'Can you show your appearance and let me see your suffering?' The spirit said: 'My appearance is ugly; what should I do?' An Qing said: 'Please show it.' So the spirit revealed his head in the tent, and it turned out to be a huge python, shedding tears of sorrow like rain. An Qing took the silk and other items to Yuzhang (Yuzhang, place name) and built the Tai An Temple (Tai An Si, temple name) for him. This was the beginning of temples and pagodas in the Jianghuai area. The spirit told him: 'I have already been reborn in a good place.' Later, someone saw a dead python in the swamp in Shanxi (Shanxi, place name), with its head and tail several miles apart. Now there is a Big Snake Village in Xunyang County (Xunyang Xian, place name), which is the reason for this (recorded in 'Zi Jing Lu'). In the first year of Zhongping, the Yellow Turban rebels (Huangjin Zei, peasant uprising army) were destroyed, initially from Julu (Ju Lu, place name), which is now Shunde Road (Shunde Lu, place name).
張角以妖術教授號大平道。咒符水以療疾病。眾共神之角弟子周遊四方十餘年。徒眾數十萬。自青徐幽冀荊揚兗豫八州之人莫下畢應。凡三十六方。方猶將軍也。大方萬餘人。小方六七千人。角弟子唐週上書告之。有詔逐捕角等。角敕諸方俱起皆著黃巾以為標幟。故時人謂之黃巾賊。旬月之間天下響應京師震動。發天下精兵。遺中郎將盧植討之。垂當拔之。宦官誣植。詔皇甫嵩討角嵩與角弟梁戰。大破之斬梁。角先已病死。剖棺戮屍傳首京師。
少帝
辯。靈帝子。中平六年四月靈帝崩。帝即位。年十四。何太后臨朝。封皇弟協為陳留王。宦官蹇碩欲誅大將軍何進而立協。中軍校尉袁紹因勸何進悉誅宦官進白太后。太后不聽。紹又曰。多召四方猛將。使引兵向京城以脅太后。進然之并州牧董卓即時就道。中常侍張讓段圭。詐以太后詔何進。斬進于嘉德殿前。袁紹何苗聞進被害。乃引兵屯朱雀闕下。捕得趙忠等斬之。宦官死者二千餘人。讓圭劫帝幸小平津。讓圭急赴水死。卓脅太后廢帝為弘農王。帝在位一百八十日。立其弟陳留王協。殺何太后。卓自為相國。
靈帝中平六年四月。帝即位。改元永漢。又改光熹。又改昭寧。后仍作中平。六年十月帝廢。
獻帝
協。靈帝中子。董卓逼帝
【現代漢語翻譯】 現代漢語譯本：張角用妖術教授，自號太平道（Taoism）。他用符咒和水來治療疾病。眾人把他當作神一樣敬奉。張角的弟子們在四處遊歷了十多年，信徒有數十萬人。從青、徐、幽、冀、荊、揚、兗、豫八個州的人沒有不響應的。他們分為三十六方（military unit），一方相當於一個將軍。大方有一萬多人，小方有六七千人。張角的弟子唐週上書告發了他。朝廷下詔逮捕張角等人。張角命令各方同時起義，都戴著黃巾作為標誌，所以當時的人稱他們為黃巾賊。不到一個月的時間，天下各地都響應，京師震動。朝廷派遣天下精兵，派遣中郎將盧植（Lu Zhi）去討伐他們，即將攻克的時候，宦官誣陷盧植，朝廷改派皇甫嵩（Huangfu Song）去討伐張角。皇甫嵩與張角的弟弟張梁（Zhang Liang）交戰，大敗敵軍，斬殺了張梁。張角此前已經病死，被剖開棺材，戮屍，首級被傳送到京師。
少帝（Shaodi）
辯（Bian），靈帝（Lingdi）的兒子。中平（Zhongping）六年四月，靈帝駕崩，少帝即位，年十四歲。何太后（Empress He）臨朝聽政，封皇弟劉協（Liu Xie）為陳留王（Prince of Chenliu）。宦官蹇碩（Jian Shuo）想要誅殺大將軍何進（He Jin），擁立劉協。中軍校尉袁紹（Yuan Shao）因此勸何進全部誅殺宦官，何進稟告太后，太后不聽。袁紹又說，多召四方勇猛的將領，讓他們率兵向京城進發，以此來威脅太后。何進認為可行，并州牧董卓（Dong Zhuo）立即啟程。中常侍張讓（Zhang Rang）、段圭（Duan Gui）假傳太后詔令，將何進斬殺于嘉德殿前。袁紹、何苗（He Miao）得知何進被害，於是率兵駐紮在朱雀闕下，逮捕了趙忠（Zhao Zhong）等人並斬殺。被殺的宦官有兩千餘人。張讓、段圭挾持少帝逃到小平津（Xiaopingjin）。張讓、段圭走投無路，跳水而死。董卓脅迫太后廢黜少帝，改封為弘農王（Prince of Hongnong）。少帝在位一百八十天，董卓擁立他的弟弟陳留王劉協為帝，並殺害了何太后。董卓自任相國（Chancellor）。
靈帝中平六年四月，少帝即位，改年號為永漢（Yonghan），又改為光熹（Guangxi），又改為昭寧（Zhaoning），後來仍然沿用中平。同年十月，少帝被廢黜。
獻帝（Xiandi）
劉協（Liu Xie），靈帝的次子。董卓逼迫獻帝。
【English Translation】 English version: Zhang Jiao (Zhang Jiao) used sorcery to teach and called himself the Taiping Dao (Great Peace Way). He used incantations and water to cure diseases. The masses revered him as a god. Zhang Jiao's disciples traveled around for more than ten years, and he had hundreds of thousands of followers. People from the eight provinces of Qing (Qing), Xu (Xu), You (You), Ji (Ji), Jing (Jing), Yang (Yang), Yan (Yan), and Yu (Yu) all responded. They were divided into thirty-six Fang (military unit), each Fang being equivalent to a general. The large Fang had more than ten thousand people, and the small Fang had six or seven thousand people. Zhang Jiao's disciple Tang Zhou (Tang Zhou) wrote a memorial to report him. The court issued an edict to arrest Zhang Jiao and others. Zhang Jiao ordered all Fang to revolt at the same time, all wearing yellow turbans as a sign, so people at that time called them the Yellow Turban rebels. In less than a month, the whole world responded, and the capital was shaken. The court sent elite troops from all over the world and dispatched Zhonglang General Lu Zhi (Lu Zhi) to attack them. Just as he was about to conquer them, the eunuchs slandered Lu Zhi, and the court changed to send Huangfu Song (Huangfu Song) to attack Zhang Jiao. Huangfu Song fought with Zhang Jiao's younger brother Zhang Liang (Zhang Liang), defeated the enemy army, and killed Zhang Liang. Zhang Jiao had previously died of illness, his coffin was opened, his corpse was mutilated, and his head was sent to the capital.
Emperor Shao (Shaodi)
Bian (Bian), son of Emperor Ling (Lingdi). In the fourth month of the sixth year of Zhongping (Zhongping), Emperor Ling died, and Emperor Shao ascended the throne at the age of fourteen. Empress He (Empress He) reigned, and Prince Liu Xie (Liu Xie), the emperor's younger brother, was named Prince of Chenliu (Prince of Chenliu). The eunuch Jian Shuo (Jian Shuo) wanted to kill General He Jin (He Jin) and support Liu Xie. Yuan Shao (Yuan Shao), the Colonel of the Central Army, therefore persuaded He Jin to kill all the eunuchs. He Jin reported to the Empress Dowager, but the Empress Dowager did not listen. Yuan Shao also said that he should summon brave generals from all directions and let them lead troops to the capital to threaten the Empress Dowager. He Jin thought it was feasible, and Dong Zhuo (Dong Zhuo), the governor of Bing Province, immediately set off. The Zhongchangshi Zhang Rang (Zhang Rang) and Duan Gui (Duan Gui) falsely passed on the Empress Dowager's edict and killed He Jin in front of the Jiade Hall. Yuan Shao and He Miao (He Miao) learned that He Jin had been killed, so they led troops to garrison under the Zhuque Gate, arrested Zhao Zhong (Zhao Zhong) and others, and killed them. More than two thousand eunuchs were killed. Zhang Rang and Duan Gui kidnapped Emperor Shao and fled to Xiaopingjin (Xiaopingjin). Zhang Rang and Duan Gui were desperate and jumped into the water and died. Dong Zhuo forced the Empress Dowager to depose Emperor Shao and rename him Prince of Hongnong (Prince of Hongnong). Emperor Shao reigned for one hundred and eighty days. Dong Zhuo supported his younger brother, Prince Liu Xie of Chenliu, as emperor, and killed Empress He. Dong Zhuo appointed himself Chancellor (Chancellor).
In the fourth month of the sixth year of Zhongping of Emperor Ling, Emperor Shao ascended the throne and changed the reign name to Yonghan (Yonghan), then to Guangxi (Guangxi), and then to Zhaoning (Zhaoning). Later, Zhongping was still used. In October of the same year, Emperor Shao was deposed.
Emperor Xian (Xiandi)
Liu Xie (Liu Xie), the second son of Emperor Ling. Dong Zhuo forced Emperor Xian.
遷都長安。焚燬洛陽宗廟。初平元年正月。關東州郡皆起兵討卓。推渤海太守袁紹為盟主。典軍校尉曹操。長沙太守孫堅。亦皆兵起討卓。自是孫堅起江浙。袁紹據幽並。劉表據荊楚。劉璋據蜀漢。董卓忍于誅殺。人不聊生。初平三年司徒王允司隸校尉黃琬等。密謀誅卓。中郎將呂布膂力過人。卓常以布自衛。允因告以誅卓布許之。四月帝有疾新愈。大會未央殿。卓朝服乘車而入。布持矛刺卓。趣兵斬之。百姓相慶歌舞于道建安元年曹操迎帝都許。今汴梁路許州。以操為司空。以劉備為豫州刺史天下紛然兵起。建安二年。袁術稱帝于壽春。今淮西安豐路建安。十八年五月。封曹操為魏公。加九錫(九錫見前漢平帝下)七月。魏始建社稷宗廟。十一月魏初置尚書侍中六卿。十九年。劉備圍成都劉璋開城降。建安二十一年二月。魏公操還鄴。今山西彰德路。五月進操爵為王。二十二年詔魏王操設天子旌旗。出入稱警蹕。冕十有二旒。乘金根車駕六馬。設五時副車。立其子丕為太子。建安二十四年己亥七月。劉備自稱漢中王。曹操表孫權為驃騎將軍假節。領荊州牧。封南昌侯。庚子年正月。操至洛陽薨。壽六十六歲。太子丕嗣王位。年曰延康。十一月受漢禪。改元黃初。封漢帝為山陽公。帝在位三十年。壽五十四歲。至魏明
帝青龍二年薨。謚曰孝獻皇帝 初平(四)興平(二)建安(二十四)。
譯經 自永平年至建安末。緇素十二人。譯佛經律二百九十三部計三百九十五卷(聞元釋教錄)。
右東漢十三帝。合一百九十五年禪于魏。三分天下。
理惑 興平二年。牟子者未詳名字。世稱牟子。避世隱居。著理惑。設問答凡三十七篇。見梁僧祐律師弘明集。今略出其八篇。節其文句。設問曰。何以正言佛。佛為何謂乎。牟子曰。佛者覺也。猶言三皇神五帝聖也。問曰。佛經眾多。欲得其要而棄其餘。直說其實而除其華。牟子曰否。夫日月俱明各有所照。二十八宿各有所主。百藥並生各有所愈。狐裘備寒。絺绤御暑。舟輿異路俱致行旅。孔子不以五經之備。復作春秋孝經者。欲博道術資人意耳。佛經雖多其歸為一也。猶七典雖異其貴道德仁義亦一也。孝所以說多者。隨人行而與之。子張子游俱問一孝。而仲尼答之異攻其短也。何棄之有哉。問曰。佛有三十二相八十種好。何其異於人也甚矣。殆富耳之語非實之云也。牟子曰。諺云少所見多所怪。睹駱駝言馬腫背。堯眉八彩。舜目重瞳。皋陶鳥喙。文王四乳。禹耳三漏。周公背僂。伏犧龍鼻。仲尼反頨。老子日角目淵鼻有雙柱。手把十文。足蹈二五。此非異於人乎。佛之
【現代漢語翻譯】 現代漢語譯本：帝青龍二年駕崩，謚號為孝獻皇帝。年號有初平（四年）、興平（二年）、建安（二十四年）。
譯經：從永平年間到建安末年，有僧俗共十二人，翻譯佛經和戒律共二百九十三部，總計三百九十五卷（見《聞元釋教錄》）。
右邊是東漢十三位皇帝，共一百九十五年後將皇位禪讓給魏國，天下分為三分。
理惑：興平二年，有位名叫牟子的人，姓名不詳，世人稱他為牟子。他爲了避世隱居，寫了《理惑論》。書中以問答的形式，共三十七篇。這些內容見於梁朝僧祐律師的《弘明集》。現在略選出其中的八篇，精簡其文字。有人提問說：『為什麼要特別推崇佛？佛的含義是什麼？』牟子回答說：『佛的意思是覺悟。就像稱三皇為神，五帝為聖一樣。』又有人問：『佛經數量眾多，我想得到其中的要點而捨棄其餘部分，直接瞭解其實質而去除那些華麗的辭藻。』牟子回答說：『不能這樣。太陽和月亮都同樣光明，各有其照耀之處；二十八星宿各有其主管；各種藥物同時生長，各有其療效。狐皮襖用來抵禦寒冷，細麻布用來抵禦暑熱。車和船行駛的道路不同，但都能使旅客到達目的地。孔子已經有了完備的五經，還要再作《春秋》和《孝經》，是爲了廣泛地傳授道術，幫助人們理解。佛經雖然很多，但其最終歸宿是一致的。就像《三墳》、《五典》、《八索》、《九丘》雖然不同，但它們所尊崇的道德仁義也是一致的。之所以對孝的闡述有很多種，是因為要根據不同人的行為來給予相應的教導。子張和子游都問什麼是孝，孔子給他們的回答卻不同，這是爲了糾正他們的缺點。為什麼要捨棄佛經呢？』有人問：『佛有三十二相、八十種好，這和普通人太不一樣了，太誇張了。這恐怕是富人誇張的說法，不是真實的吧。』牟子回答說：『俗話說，少見多怪。看到駱駝就說馬背腫了。堯的眉毛有八種顏色，舜的眼睛有雙重瞳仁，皋陶的嘴像鳥喙，文王有四個乳房，禹的耳朵有三個孔，周公駝背，伏羲是龍的鼻子，仲尼的頭頂是反的，老子的額頭有隆起的骨頭，眼睛深邃，鼻樑有雙柱，手有十種紋路，腳有二五之形。這些不都是和普通人不一樣嗎？佛的
【English Translation】 English version: In the second year of the Di Qinglong era, he passed away and was posthumously named Emperor Xiaoxian. The era names were Chuping (4 years), Xingping (2 years), and Jian'an (24 years).
Translation of Scriptures: From the Yongping era to the end of Jian'an, twelve monks and laypeople translated 293 Buddhist scriptures and Vinaya texts, totaling 395 volumes (according to the 'Wen Yuan Shijiao Lu').
To the right are the thirteen emperors of the Eastern Han Dynasty, who, after a total of 195 years, abdicated the throne to the Wei Kingdom, dividing the world into three parts.
'Li Huo' (Resolving Doubts): In the second year of Xingping, there was a person named Mouzi (牟子) (unclear name, commonly known as Mouzi). To avoid the world, he lived in seclusion and wrote 'Li Huo'. It consists of thirty-seven chapters in the form of questions and answers. These are found in the 'Hongming Ji' (弘明集) by the Liang Dynasty lawyer-monk Sengyou (僧祐). Now, eight chapters are selected, and their wording is simplified. Someone asked: 'Why do you particularly praise Buddha (佛) (the awakened one)? What does Buddha mean?' Mouzi replied: 'Buddha means enlightenment. It's like calling the Three Sovereigns gods and the Five Emperors sages.' Someone asked: 'There are many Buddhist scriptures. I want to get the essence and discard the rest, directly understand the reality and remove the flowery language.' Mouzi replied: 'No. The sun and moon are both bright and each has its own illumination; the twenty-eight constellations each have their own responsibilities; all kinds of medicines grow together and each has its own healing effect. Fox fur coats are used to resist the cold, and linen clothes are used to resist the heat. Boats and carriages travel different roads, but both can bring travelers to their destinations. Confucius (孔子) already had the complete Five Classics, but he still wrote the 'Spring and Autumn Annals' and the 'Classic of Filial Piety' in order to broadly transmit the Daoist arts and help people understand. Although there are many Buddhist scriptures, their ultimate destination is the same. Just like the 'Sanfen', 'Wudian', 'Basuo', and 'Jiuqiu' are different, but the morality, benevolence, and righteousness they respect are also the same. The reason why there are many explanations of filial piety is because they are given according to the actions of different people. Zizhang (子張) and Ziyou (子游) both asked what filial piety is, but Confucius gave them different answers, which was to correct their shortcomings. Why abandon the Buddhist scriptures?' Someone asked: 'Buddha has thirty-two marks and eighty minor characteristics. This is too different from ordinary people, too exaggerated. This is probably an exaggerated statement from the rich, not the truth.' Mouzi replied: 'As the saying goes, the less you see, the more you wonder. Seeing a camel, you say the horse's back is swollen. Yao's (堯) eyebrows had eight colors, Shun's (舜) eyes had double pupils, Gaotao's (皋陶) mouth was like a bird's beak, King Wen (文王) had four breasts, Yu's (禹) ears had three holes, the Duke of Zhou (周公) was hunchbacked, Fuxi (伏羲) had a dragon's nose, Zhongni's (仲尼) head was reversed, Laozi's (老子) forehead had raised bones, his eyes were deep, his nose had double pillars, his hands had ten lines, and his feet had the shape of two and five. Aren't these different from ordinary people? Buddha's
相好奚疑哉。問曰。孝經言。身體髮膚受之父母不敢毀傷。曾子臨沒曰。啟予手啟予足。今沙門剃頭何。其違聖人之語。不合孝子之道也。牟子曰。孝經言。先王有至德要道。太伯斷髮文身。自從吳越之俗。違于身體髮膚之義。然孔子稱之。其可謂至德矣。仲尼不以其斷髮毀之也。豫讓吞炭漆身。聶政皮面自刑。伯姬蹈火高行截容。君子為勇而死義。不聞譏其毀沒也。問曰。夫福莫逾于繼嗣。不孝莫過於無後。沙門棄妻子捐財貨。終身不娶。何違其福孝之行也。牟子曰。許由棲巢木。夷齊餓首陽。聖孔稱其賢。曰求仁得仁者也。不聞譏其無後無貨也。問曰。佛道言人死當更復生。仆不信此言之審也。牟子曰。人臨死其家上屋呼之。死已復呼誰乎。問者曰。呼其魂魄。牟子曰。神還則生。不還則神何之乎。曰成鬼神。牟子曰。是知魂神固不滅矣。但身自朽爛耳。身譬五穀之根葉。魂神如五穀之種實。根葉生而必死種實豈有終乎。問曰。為道亦死。不為道亦死。有以異乎。牟子曰。所謂無一日之善而問終身之譽者也。有道雖死神歸福堂。為惡既死神當其殃。愚夫闇于成事。賢智預于未萌。道與不道。如金比草。禍之與福如白方黑。安得無異乎。問曰。孔子云。未能事人焉能事鬼。未知生焉知死。此聖人之所紀也。今佛家輒
【現代漢語翻譯】 現代漢語譯本 相好有什麼可懷疑的呢？有人問道：《孝經》上說：『身體髮膚，受之父母，不敢毀傷。』曾子臨終時說：『啟開我的手，啟開我的腳。』如今沙門剃頭，這是為什麼呢？這違背了聖人的話，不合孝子的道理啊。 牟子回答說：《孝經》上說：『先王有至德要道。』太伯斷髮文身，順從吳越的風俗，違背了身體髮膚的意義，然而孔子稱讚他，這可以說是至德了。仲尼不因為他斷髮而詆譭他。豫讓吞炭漆身，聶政剝面自刑，伯姬蹈火高行截容，君子認為他們是為勇敢而死義，沒聽說有人譏笑他們毀壞身體。 有人問道：『福分沒有超過延續後代的，不孝沒有超過沒有後代的。沙門拋棄妻子，捐獻財物，終身不娶，這違背了福孝的行為啊。』牟子回答說：『許由在樹上築巢居住，伯夷、叔齊餓死在首陽山，聖人孔子稱讚他們賢能，說他們是求仁而得仁的人。沒聽說有人譏笑他們沒有後代，沒有財物啊。 有人問道：『佛道說人死後應當再次轉生，我不相信這話的真實性。』牟子回答說：『人臨死的時候，他的家人到屋頂上呼喚他，死後又呼喚誰呢？』提問的人說：『呼喚他的魂魄。』牟子說：『神如果返回就活，不返回神到哪裡去了呢？』回答說：『變成鬼神。』牟子說：『由此可知魂神本來是不滅的，只是身體自己會朽爛罷了。身體好比五穀的根葉，魂神好比五穀的種子。根葉生了必定會死，種子難道會有終結嗎？』 有人問道：『為道也是死，不為道也是死，有什麼不同嗎？』牟子回答說：『這就是所說的沒有一天的善行卻要求終身的榮譽。有道的人即使死了，神魂也歸於福堂；作惡的人死後，神魂當受其殃。愚蠢的人對已經發生的事情還迷惑不解，賢明智慧的人預先知道未發生的徵兆。道與不道，好比金子比草，禍與福，好比白色比黑色，怎麼會沒有不同呢？』 有人問道：『孔子說：『未能事人，焉能事鬼？未知生，焉知死？』這是聖人所記載的。如今佛家動輒
【English Translation】 English version What doubts are there about the excellent marks [of the Buddha]? Someone asked: The Classic of Filial Piety says, 'Our body, hair, and skin are received from our parents, we dare not injure or wound them.' When Zengzi was dying, he said, 'Expose my hands, expose my feet.' Now, why do shamen (ascetics) shave their heads? This violates the words of the sages and does not accord with the way of a filial son. Muzi replied: The Classic of Filial Piety says, 'The former kings had supreme virtue and essential Dao.' Taibo cut his hair and tattooed his body, following the customs of Wu and Yue, violating the meaning of 'body, hair, and skin.' Yet Confucius praised him, saying that he possessed supreme virtue. Zhongni did not criticize him for cutting his hair. Yu Rang swallowed charcoal and lacquered his body. Nie Zheng peeled off his face and subjected himself to self-inflicted punishment. Bo Ji stepped into the fire and resolutely cut off her nose. Gentlemen consider them courageous and righteous in death. I have not heard of anyone criticizing them for destroying their bodies. Someone asked: 'There is no greater blessing than continuing the lineage, and no greater unfilial act than having no descendants. Shamen abandon their wives and children, donate their wealth, and never marry for life. How does this not violate the practice of blessing and filial piety?' Muzi replied: 'Xu You lived in a bird's nest, and Boyi and Shuqi starved to death on Shouyang Mountain. The sage Confucius praised them as virtuous, saying that they were people who sought benevolence and obtained it. I have not heard of anyone criticizing them for having no descendants or wealth. Someone asked: 'The Buddhist Dao says that people will be reborn after death. I do not believe the truth of this statement.' Muzi replied: 'When a person is dying, his family goes on the roof to call out to him. After he dies, who are they calling out to?' The questioner said: 'Calling out to his soul (hunpo).' Muzi said: 'If the spirit returns, he lives; if it does not return, where does the spirit go?' He replied: 'It becomes a ghost (guishen).' Muzi said: 'From this, we know that the soul (hunshen) is inherently imperishable, but the body itself decays. The body is like the roots and leaves of the five grains, and the soul (hunshen) is like the seeds of the five grains. The roots and leaves are born and must die, but how can the seeds have an end?' Someone asked: 'To follow the Dao is to die, and not to follow the Dao is also to die. Is there any difference?' Muzi replied: 'This is what is meant by seeking lifelong praise without a single day of good deeds. Those who follow the Dao, even if they die, their spirits return to the halls of blessing; those who do evil, after death, their spirits will suffer their punishment. Foolish people are confused about accomplished events, while wise and intelligent people foresee the signs of what has not yet happened. The Dao and not the Dao are like comparing gold to grass, and misfortune and blessing are like comparing white to black. How can there be no difference?' Someone asked: 'Confucius said, 'If you cannot serve people, how can you serve ghosts? If you do not know life, how can you know death?' This is what the sages recorded. Now, the Buddhist school readily
說生死之事鬼神之務。殆非聖哲之語也。牟子曰。若子之言。所謂見外而未識內者也。孔子以子路不問本末乃抑之耳。孝經曰。為之宗廟以鬼享之。春秋祭祀以時思之。又曰。生事愛敬。死事哀慼。豈不教人事鬼神知生死哉。周公為武王請命曰。且多才多藝能事鬼神夫何為也。佛經所說生死之趣非此類乎。
二十三祖鶴勒那大士 月氏國人也。姓婆羅門。父千勝。母金光。年二十二出家。三十歲遇摩拏羅得法。行化至中印度。為王說法。王欣然歸敬。初大士上足曰龍子。早世。龍子之兄曰師子。依大士得度。一日指東北問眾曰。是何氣象眾不諳。師子曰。我見氣如白虹。復有黑氣五道。橫亙其中。大士曰。吾滅后五十年。北天竺國當有難起。嬰在汝身。吾將滅矣。今將法眼付囑于汝。善自護持。汝往他國。難累汝躬。慎早付授無令斷絕。聽吾偈曰。認得心地時。不說不思議。了了無可得。得時不說知。付法已。大士即騰身太虛作十八變。復其座寂然遷化。四眾阇維將分其舍利務各塔之。大士顯靈降跡而說偈曰。一法一切法。一法一切攝。吾身非有無。何分一切塔。眾即合一浮圖而供養之。當此後漢獻帝之世也(正宗記)。
三國
魏文帝(年)黃初(七)明帝(年)太和(六)青龍(四)景初(三
【現代漢語翻譯】 談論生死之事和鬼神之事，大概不是聖人和哲人的言論吧。牟子說：『如果像您這樣說，那就是所謂的只見其外而未識其內了。』孔子因為子路不問事情的本末才加以抑制。孝經說：『為他設立宗廟，用鬼神來祭享他。』春秋祭祀按時節來思念他。又說：『活著的時候事奉以愛敬，死了的時候事奉以哀慼。』難道不是教人侍奉鬼神，瞭解生死嗎？周公為武王祝禱說：『而且多才多藝，能夠侍奉鬼神，又有什麼用呢？』佛經所說的生死之趣，不正是此類嗎？ 二十三祖鶴勒那大士（Kakrana, the 23rd Patriarch），是月氏國（Yuezhi, an ancient Indo-European people）人。姓婆羅門（Brahman）。父親叫千勝，母親叫金光。二十二歲出家，三十歲時遇到摩拏羅（Manura）得法。他前往中印度弘法，為國王說法，國王欣然歸敬。起初，大士的上首弟子叫龍子，早逝。龍子的哥哥叫師子（Simha），依止大士得以度化。一天，師子指著東北方問大家說：『這是什麼氣象？』大家都不明白。師子說：『我看見氣像白色的彩虹，又有五道黑氣，橫亙在其中。』大士說：『我滅度后五十年，北天竺國（North India）當有災難發生，會應在你身上。我將要滅度了，現在將法眼付囑給你，好好地護持。你前往其他國家，災難會牽累到你自身，要謹慎地早點傳授，不要讓它斷絕。』聽我的偈語：『認識心地的時候，不說不可思議。明明白白沒有什麼可以得到，得到的時候不說知道。』付法完畢，大士就騰身到太空中，作十八種變化，回到座位上寂然遷化。四眾弟子荼毗（cremation）后，打算分他的舍利（relics）各自建塔供奉。大士顯靈降跡，說了偈語：『一法就是一切法，一法攝一切法。我的身體非有非無，為什麼要分一切塔呢？』大家就合建一座浮圖（stupa）來供養他。當時是後漢獻帝的時代（正宗記）。 三國 魏文帝（年）黃初（七），明帝（年）太和（六），青龍（四），景初（三）
【English Translation】 To speak of matters of life and death, and the affairs of ghosts and spirits, is probably not the language of sages and philosophers. Mouzi said, 'If you speak like this, it is what is called seeing the outside and not recognizing the inside.' Confucius restrained Zilu because he did not ask about the root and branch of the matter. The Classic of Filial Piety says, 'Establish ancestral temples for them, and use ghosts to enjoy them.' Spring and Autumn sacrifices are held to remember them in season. It also says, 'Serve them with love and respect when they are alive, and serve them with sorrow and grief when they are dead.' Does this not teach people to serve ghosts and spirits and understand life and death? The Duke of Zhou prayed for King Wu, saying, 'Moreover, what is the use of being talented and skilled and able to serve ghosts and spirits?' Are not the interests of life and death spoken of in the Buddhist scriptures of this kind? The 23rd Patriarch, Kakrana, was a native of Yuezhi (an ancient Indo-European people). His surname was Brahman. His father was called Qiansheng, and his mother was called Jinguang. He left home at the age of twenty-two, and at the age of thirty he met Manura and attained the Dharma. He went to Central India to propagate the Dharma, preaching to the king, who gladly returned to reverence. Initially, the senior disciple of the Great Master was called Longzi, who died early. Longzi's elder brother, Simha, relied on the Great Master to be saved. One day, Simha pointed to the northeast and asked everyone, 'What is this phenomenon?' Everyone did not understand. Simha said, 'I see the qi like a white rainbow, and there are five black qi, lying across it.' The Great Master said, 'Fifty years after my extinction, there will be a disaster in North India, which will befall you. I am about to pass away, and now I entrust the Dharma Eye to you, protect it well. You go to other countries, and the disaster will involve you, so be careful to pass it on early, lest it be cut off.' Listen to my verse: 'When you recognize the mind-ground, do not speak of the inconceivable. Clearly there is nothing to be gained, and when you gain it, do not say you know.' After the Dharma was transmitted, the Great Master ascended into the void, performed eighteen transformations, and returned to his seat to pass away quietly. After the fourfold assembly performed cremation, they planned to divide his relics and build pagodas to enshrine them separately. The Great Master manifested his spirit and descended, saying in verse: 'One Dharma is all Dharmas, one Dharma encompasses all Dharmas. My body is neither existent nor non-existent, why divide all the pagodas?' Everyone then built a stupa to enshrine him together. At that time, it was the era of Emperor Xian of the Later Han Dynasty (Zhengzong Ji). Three Kingdoms Emperor Wen of Wei (year) Huangchu (7), Emperor Ming (year) Taihe (6), Qinglong (4), Jingchu (3)
)邵陵厲公(年)正始(九)嘉平(五)高貴鄉公(年)正元(三)甘露(四)元帝(年)景元(四)咸熙
曹姓。以土德。都鄴。古相州(今河東山西道彰德路也。禹貢冀州之域)后遷洛陽。初武王操字孟德。山東沛國譙人。父嵩官至太尉。祖騰漢靈帝中常侍。嵩乃騰之養子。操于漢末為東郡太守。董卓亂關中。操迎漢帝都許州(今隸汴梁路也)後進操爵為魏王。子丕為太子。漢帝建安二十四年己亥。明年庚子正月魏王操自鄴至洛陽薨。時太子丕在鄴即魏王位。改元延康。十一月受漢禪即皇帝位。改元黃初。大赦。國號魏。追尊父王操武皇帝。廟號太祖。改相國為司徒。御史大夫為司空。魏五主合四十五年。
蜀
先主(年)章武(二)。
後主(年)建興(十五)延熙(二十)景曜(五)炎興(一)。
劉姓。備名。字玄德。漢中山靖王勝之後。都成都(四川西道)。魏文帝黃初二年。備即皇帝位於成都西武擔之南。建元章武。在位三年。壽六十三。後主在位四十年。二主合四十二年。
吳
權(在位三十年)黃武(七)黃龍(二)嘉禾(六)赤烏(十三)太元(一)。
亮(在位六年)建興二五鳳(二)太平(三)。
休(在位六年)永安(六)。
【現代漢語翻譯】 現代漢語譯本 邵陵厲公（年），正始（九），嘉平（五），高貴鄉公（年），正元（三），甘露（四），元帝（年），景元（四），咸熙。
曹姓。以土德。都鄴（今相州，即河東山西道的彰德路，屬於《禹貢》中冀州的範圍）。后遷都洛陽。最初，武王曹操，字孟德，是山東沛國譙人。他的父親曹嵩官至太尉，祖父曹騰是漢靈帝時的中常侍。曹嵩是曹騰的養子。曹操在漢末擔任東郡太守。董卓作亂關中時，曹操迎接漢帝遷都許州（今隸屬於汴梁路）。後來曹操晉陞爵位為魏王。他的兒子曹丕被立為太子。漢獻帝建安二十四年己亥年，第二年庚子年正月，魏王曹操從鄴城到洛陽去世。當時太子曹丕在鄴城即魏王位，改年號為延康。十一月，接受漢獻帝的禪讓，即皇帝位，改年號為黃初，大赦天下。國號為魏。追尊父親曹操為武皇帝，廟號太祖。改相國為司徒，御史大夫為司空。魏國五位君主，合計四十五年。
蜀
先主（年），章武（二）。
後主（年），建興（十五），延熙（二十），景曜（五），炎興（一）。
劉姓。名備，字玄德，是漢中山靖王劉勝的後代。都城在成都（四川西道）。魏文帝黃初二年，劉備在成都西邊的武擔山之南即皇帝位，建立年號章武。在位三年，享年六十三歲。後主在位四十年。兩位君主合計四十二年。
吳
權（在位三十年），黃武（七），黃龍（二），嘉禾（六），赤烏（十三），太元（一）。
亮（在位六年），建興（二），五鳳（二），太平（三）。
休（在位六年），永安（六）。
【English Translation】 English version Shaoling Li Gong (Year), Zhengshi (9), Jiaping (5), Gaoguixiang Gong (Year), Zhengyuan (3), Ganlu (4), Yuan Emperor (Year), Jingyuan (4), Xianxi.
The Cao family. With the virtue of Earth. The capital was Ye (present-day Xiangzhou, i.e., Zhangde Road in Hedong Shanxi Province, within the territory of Jizhou in the 'Yu Gong'). Later, the capital was moved to Luoyang. Initially, King Wu Cao Cao, courtesy name Mengde, was from Qiao in Pei State, Shandong. His father, Cao Song, held the official position of Grand Commandant, and his grandfather, Cao Teng, was a Central Attendant during the reign of Emperor Ling of the Han Dynasty. Cao Song was Cao Teng's adopted son. Cao Cao served as the Grand Administrator of Dong Commandery at the end of the Han Dynasty. When Dong Zhuo caused chaos in Guanzhong, Cao Cao welcomed the Han Emperor to move the capital to Xuzhou (now under the jurisdiction of Bianliang Road). Later, Cao Cao was promoted to the title of King of Wei. His son, Cao Pi, was made the Crown Prince. In the year Ji Hai, the twenty-fourth year of Jian'an during the reign of Emperor Xian of Han, the following year, Geng Zi, in the first month, King of Wei Cao Cao passed away in Luoyang after traveling from Ye. At that time, Crown Prince Cao Pi ascended to the throne of King of Wei in Ye, changing the era name to Yankang. In November, he received the abdication from Emperor Xian of Han and ascended to the throne of Emperor, changing the era name to Huangchu, granting a general amnesty. The state was named Wei. He posthumously honored his father, Cao Cao, as Emperor Wu, with the temple name Taizu. The Chancellor was changed to Minister of Works, and the Grand Secretary was changed to Minister of Public Works. The five rulers of Wei together reigned for forty-five years.
Shu
First Ruler (Year), Zhangwu (2).
Later Ruler (Year), Jianxing (15), Yanxi (20), Jingyao (5), Yanxing (1).
The Liu family. Name Bei, courtesy name Xuande, was a descendant of Liu Sheng, Prince Jing of Zhongshan during the Han Dynasty. The capital was in Chengdu (Sichuan West Road). In the second year of Huangchu during the reign of Emperor Wen of Wei, Liu Bei ascended to the throne of Emperor south of Wudan Mountain in western Chengdu, establishing the era name Zhangwu. He reigned for three years, passing away at the age of sixty-three. The Later Ruler reigned for forty years. The two rulers together reigned for forty-two years.
Wu
Quan (reigned for thirty years), Huangwu (7), Huanglong (2), Jiahe (6), Chiwu (13), Taiyuan (1).
Liang (reigned for six years), Jianxing (2), Wufeng (2), Taiping (3).
Xiu (reigned for six years), Yongan (6).
皓(在位十七年)天興(一)甘露(一)寶鼎(三)建衡(三)鳳凰(三)天冊(一)天璽(一)天紀(四)。
孫姓。名權。字仲謀。堅之子。策之弟也。魏文帝黃初二年。魏拜權為吳王。加九錫。權自公安徙都鄂。更鄂曰武昌(江南湖北道武昌路荊域)。壬寅年建元黃武。己酉年四月。權即皇帝位。大赦。改元黃龍。九月遷都建業(江東道建康路古升州也揚域)立子和為太子。魯王霸謀去太子求己代之。權怒廢和為庶人。賜霸死。立少子亮為太子。乙酉年冬皓遷都武昌。丁亥年十二月還都建業。庚子晉武帝太康元年二月。晉伐吳。皓出降至闕。夏四月晉帝詔賜皓爵歸命侯。吳四主合五十九年。
魏文帝
丕。武帝太子。庚子年正月即魏王位。建元延康十一月受漢禪。即皇帝位改元黃初黃初(七)。庚子 魏 黃初元年七 蜀劉氏 吳孫氏 辛丑 黃初二年 備即皇帝位章武元年二 魏拜權為吳王加九錫權在位三十年 壬寅 黃初三年 章武二年 黃武元年七 癸卯 黃初四年 四月先主殂子禪立建興元年十五 黃武二年
蜀 章武三年四月。先主備殂于永安。丞相諸葛亮奉喪還成都。謚曰昭烈。五月太子禪即皇帝位。改元建興。
吳 黃武二年。西域月氏國
【現代漢語翻譯】 現代漢語譯本
皓（在位十七年）天興（1年）甘露（1年）寶鼎（3年）建衡（3年）鳳凰（3年）天冊（1年）天璽（1年）天紀（4年）。
孫姓，名權，字仲謀，是孫堅的兒子，孫策的弟弟。魏文帝黃初二年，魏國封孫權為吳王，加九錫。孫權從公安遷都到鄂，改鄂為武昌（江南湖北道武昌路，屬於荊州地區）。壬寅年建立年號黃武。己酉年四月，孫權即皇帝位，大赦天下，改年號為黃龍。九月遷都建業（江東道建康路，古稱升州，屬於揚州地區），立兒子孫和為太子。魯王孫霸陰謀廢黜太子，想讓自己取而代之。孫權大怒，廢孫和為庶人，賜死孫霸。立小兒子孫亮為太子。乙酉年冬天，孫皓遷都武昌。丁亥年十二月，返回都城建業。庚子年，晉武帝太康元年二月，晉國攻打吳國。孫皓出降，到達晉朝都城。夏四月，晉武帝下詔封孫皓為歸命侯。吳國四位君主，合計五十九年。
魏文帝
曹丕，魏武帝曹操的太子。庚子年正月即魏王位，建立年號延康。十一月接受漢獻帝禪讓，即皇帝位，改年號為黃初。黃初（七年）。庚子年，魏國黃初元年。七月，蜀漢劉備，吳國孫權。辛丑年，黃初二年，劉備即皇帝位，章武元年。二月，魏國封孫權為吳王，加九錫。孫權在位三十年。壬寅年，黃初三年，章武二年，黃武元年。癸卯年，黃初四年，四月，先主劉備在永安去世，兒子劉禪即位，建立年號建興。十五年，黃武二年。
蜀漢章武三年四月，先主劉備在永安去世。丞相諸葛亮護送靈柩返回成都，謚號為昭烈。五月，太子劉禪即皇帝位，改年號為建興。
吳國黃武二年，西域月氏國。
【English Translation】 English version
Hao (reigned for 17 years): Tianxing (1 year), Ganlu (1 year), Baoding (3 years), Jianheng (3 years), Fenghuang (3 years), Tianche (1 year), Tianxi (1 year), Tianji (4 years).
His surname was Sun, his given name was Quan, and his courtesy name was Zhongmou. He was the son of Sun Jian and the younger brother of Sun Ce. In the second year of the Huangchu era of Emperor Wen of Wei, the Wei court appointed Sun Quan as the King of Wu and granted him the Nine Bestowments. Sun Quan moved his capital from Gongan to E, renaming E as Wuchang (Wuchang Circuit, Jiangnan Hubei Province, belonging to the Jing region). In the Renyin year, he established the era name Huangwu. In the fourth month of the Jiyou year, Sun Quan ascended the throne as emperor, granting a general amnesty and changing the era name to Huanglong. In the ninth month, he moved the capital to Jianye (Jiankang Circuit, Jiangdong Province, formerly known as Shengzhou, belonging to the Yang region), and appointed his son Sun He as the crown prince. The Prince of Lu, Sun Ba, plotted to remove the crown prince and replace him. Sun Quan was furious, deposed Sun He as a commoner, and ordered Sun Ba to commit suicide. He then appointed his younger son Sun Liang as the crown prince. In the winter of the Yiyou year, Sun Hao moved the capital to Wuchang. In the twelfth month of the Dinghai year, he returned the capital to Jianye. In the Gengzi year, the first year of the Taikang era of Emperor Wu of Jin, in the second month, the Jin dynasty attacked Wu. Sun Hao surrendered and arrived at the Jin capital. In the fourth month of summer, Emperor Wu of Jin issued an edict granting Sun Hao the title of Marquis Guiming. The four rulers of Wu reigned for a total of fifty-nine years.
Emperor Wen of Wei
Cao Pi, the crown prince of Emperor Wu of Wei (Cao Cao). In the first month of the Gengzi year, he ascended the throne as the King of Wei and established the era name Yankang. In the eleventh month, he received the abdication from Emperor Xian of Han and ascended the throne as emperor, changing the era name to Huangchu. Huangchu (7 years). In the Gengzi year, the first year of the Huangchu era of Wei, in the seventh month, Liu Bei of Shu and Sun Quan of Wu. In the Xinchou year, the second year of the Huangchu era, Liu Bei ascended the throne as emperor, the first year of the Zhangwu era. In the second month, the Wei court appointed Sun Quan as the King of Wu and granted him the Nine Bestowments. Sun Quan reigned for thirty years. In the Renyin year, the third year of the Huangchu era, the second year of the Zhangwu era, the first year of the Huangwu era. In the Guimao year, the fourth year of the Huangchu era, in the fourth month, the late ruler Liu Bei passed away in Yong'an, and his son Liu Shan ascended the throne, establishing the era name Jianxing. Fifteen years, the second year of the Huangwu era.
In the fourth month of the third year of the Zhangwu era of Shu Han, the late ruler Liu Bei passed away in Yong'an. The Chancellor Zhuge Liang escorted the coffin back to Chengdu, and he was given the posthumous title of Zhaolie. In the fifth month, the crown prince Liu Shan ascended the throne as emperor, changing the era name to Jianxing.
In the second year of the Huangwu era of Wu, the Yuezhi kingdom of the Western Regions.
優婆塞支謙。字恭明。博覽經籍游洛邑。黑瘦眼多白睛黃。時語曰。支郎眼中黃。形雖小是智囊。避地歸吳。吳主悅之拜為博士。譯佛經一百二十九部凡一百五十二卷。謙受業于支亮。亮字紀明。亮受業于支讖。世謂天下博知不出三支(弘明集)。甲辰 黃初五年 禪 建興二年 黃武三年 乙巳 黃初六年 建興三年 黃武四年
魏 陳思王曹植。字子建。武帝中子。十歲誦詩書十萬余言。善屬文。每讀佛經留連嗟玩。以為至道之宗極。轉讀七聲升降曲折之響。世皆諷而則之。游魚山聞有聲特異。清飏哀婉。因效其聲為梵贊。今法事有魚山梵。即其餘奏也(弘明集)。丙午 黃初七年 建興四年 黃武五年
魏 平原王睿。甄夫人生。文帝子也。郭后無子。帝使后養之。甄夫人被誅未建為嗣。黃初七年帝與平原王睿獵。見子母鹿。帝親射殺其母。命睿射其子。睿泣曰。陛下已殺其母。臣不忍復殺其子。帝即放弓矢為之惻然。夏五月帝疾篤。乃立睿為太子。丙辰召曹真陳群司馬懿。並受遺詔輔政。丁巳帝殂。壽四十六歲。
魏明帝
睿。文帝太子。黃初七年五月即帝位太和(六)青龍(四)景初(三)。丁未 魏 太和元年 蜀 建興五年 吳 黃武六年 戊申 太和二年 建興六
【現代漢語翻譯】 現代漢語譯本 優婆塞(Upasaka，在家男居士)支謙，字恭明，博覽群書，遊學于洛邑(Luoyang)。他面板黝黑，眼睛多白眼仁，瞳孔發黃。當時有諺語說：『支郎(指支謙)眼中黃，形雖小是智囊。』為避戰亂回到吳地，吳主(吳國的君主)孫權很高興，任命他為博士。他翻譯佛經一百二十九部，共一百五十二卷。支謙師從支亮，支亮字紀明，支亮師從支讖(Zhichen)。世人說天下學識淵博之人，沒有超出這『三支』的（出自《弘明集》）。甲辰年，魏黃初五年，蜀建興二年，吳黃武三年。 乙巳年，魏黃初六年，蜀建興三年，吳黃武四年。
魏，陳思王曹植，字子建，魏武帝(曹操)的兒子。十歲時就能背誦詩書十萬多字，擅長寫作。每次讀佛經，都流連忘返，讚歎不已，認為這是至高無上的道理的根本。他還將佛經的唱誦轉變為七聲升降曲折的音調，世人都爭相效仿。他在魚山遊玩時，聽到一種聲音非常特別，清揚哀婉，於是效仿這種聲音創作了梵唄(B唄)。現在法事中使用的魚山梵唄，就是他創作的曲調（出自《弘明集》）。丙午年，魏黃初七年，蜀建興四年，吳黃武五年。
魏，平原王曹睿，甄夫人所生，是魏文帝(曹丕)的兒子。郭皇后沒有兒子，文帝讓郭皇后收養曹睿。甄夫人被處死後，曹睿還未被立為太子。黃初七年，文帝和平原王曹睿一起去打獵，看到一隻母鹿帶著小鹿。文帝親自射殺了母鹿，命令曹睿射殺小鹿。曹睿哭著說：『陛下已經殺了它的母親，臣不忍心再殺它的孩子。』文帝隨即放下弓箭，為之感到悲傷。夏季五月，文帝病情危重，於是立曹睿為太子。丙辰日，召見曹真、陳群、司馬懿，接受遺詔輔佐朝政。丁巳日，文帝駕崩，享年四十六歲。
魏明帝
曹睿，魏文帝的太子。黃初七年五月即位，年號太和（六年）、青龍（四年）、景初（三年）。丁未年，魏太和元年，蜀建興五年，吳黃武六年。戊申年，魏太和二年，蜀建興六年。
【English Translation】 English version Upasaka (Upasaka, a lay Buddhist male) Zhi Qian, styled Gongming, widely read scriptures and traveled to Luoyang. He was dark-skinned, with mostly white eyes and yellow pupils. A saying at the time went: 'Zhi Lang's (referring to Zhi Qian) eyes are yellow, though small in stature, he is a treasure trove of wisdom.' To avoid the chaos of war, he returned to Wu. The ruler of Wu (the ruler of the Wu kingdom), Sun Quan, was pleased and appointed him as a Erudite. He translated one hundred and twenty-nine Buddhist scriptures, totaling one hundred and fifty-two volumes. Zhi Qian studied under Zhi Liang, whose style name was Jiming. Zhi Liang studied under Zhi Chen (Zhichen). People said that the most knowledgeable people in the world did not exceed these 'Three Zhis' (from 'Hongming Ji'). Jia Chen year, Wei Huangchu year 5, Shu Jianxing year 2, Wu Huangwu year 3. Yi Si year, Wei Huangchu year 6, Shu Jianxing year 3, Wu Huangwu year 4.
Wei, Prince Chensi Cao Zhi, styled Zijian, was the son of Emperor Wu of Wei (Cao Cao). At the age of ten, he could recite more than one hundred thousand words of poetry and books, and he was skilled in writing. Every time he read Buddhist scriptures, he lingered and praised them, considering them the foundation of the supreme truth. He also transformed the chanting of Buddhist scriptures into melodies with seven tones rising and falling, which people imitated. When he was traveling in Yushan, he heard a sound that was very special, clear and mournful, so he imitated this sound and created Sanskrit chants (B唄). The Yushan Sanskrit chants used in current Buddhist ceremonies are the tunes he created (from 'Hongming Ji'). Bing Wu year, Wei Huangchu year 7, Shu Jianxing year 4, Wu Huangwu year 5.
Wei, Prince of Pingyuan Cao Rui, born to Lady Zhen, was the son of Emperor Wen of Wei (Cao Pi). Empress Guo had no son, so Emperor Wen had Empress Guo adopt Cao Rui. After Lady Zhen was executed, Cao Rui had not yet been made crown prince. In the seventh year of Huangchu, Emperor Wen and Prince of Pingyuan Cao Rui went hunting together and saw a mother deer with a fawn. Emperor Wen personally shot the mother deer and ordered Cao Rui to shoot the fawn. Cao Rui cried and said, 'Your Majesty has already killed its mother, I cannot bear to kill its child.' Emperor Wen then put down his bow and arrows and felt sorrow for it. In the fifth month of summer, Emperor Wen became seriously ill, so he made Cao Rui crown prince. On Bingchen day, he summoned Cao Zhen, Chen Qun, and Sima Yi to receive his will and assist in the government. On Dingsi day, Emperor Wen passed away at the age of forty-six.
Emperor Ming of Wei
Cao Rui, the crown prince of Emperor Wen of Wei. He ascended the throne in the fifth month of the seventh year of Huangchu, with the reign titles Taihe (6 years), Qinglong (4 years), and Jingchu (3 years). Dingwei year, Wei Taihe year 1, Shu Jianxing year 5, Wu Huangwu year 6. Wushen year, Wei Taihe year 2, Shu Jianxing year 6.
年 黃武七年 己酉 太和三年 建興七年 吳權四月即皇帝位黃龍元年遷都建業 庚戌 太和四年 建興八年 黃龍二年 辛亥 太和五年 建興九年 黃龍三年 壬子 太和六年 建興十年 嘉禾元年 癸丑 青龍元年 建興十一年 嘉禾二年 甲寅 青龍二年二月漢山陽公薨謚孝獻皇帝 建興十二年二月諸葛亮卒 嘉禾三年 乙卯 青龍三年 建興十三年 嘉禾四年 丙辰 青龍四年 建興十四年 嘉禾五年
魏 青龍四年。詔公卿舉才德兼備者各一人。司馬懿以州兗刺史王昶應選。昶為人謹厚。名其兄之子曰默曰沈。子曰渾曰深。為書戒之曰。吾以四者為名。欲使汝曹顧名思義不敢違越也。夫物速成則疾亡。晚就則善終。朝華之草夕而零。落松柏之茂隆冬不衰。是以君子戒于闕黨也。夫能屈以為伸。讓以為得。弱以為強。鮮不遂矣。夫譭譽者愛惡之原。而禍福之機也。孔子曰。吾之於人誰毀誰譽。以彼聖人之德猶尚如此。況庸庸之徒而輕譭譽哉。人或毀己。當退而求之於身。若己有可毀之行則彼言當矣。若己無可毀之行則彼言妄矣。當則無怨于彼。妄則無害於身。又何反報焉。諺曰。救寒莫如重裘。止謗莫如自脩。斯言信矣(魏志)。丁巳 魏 景初元年 魏改蜀
【現代漢語翻譯】 現代漢語譯本 黃武七年（己酉年）是太和三年，也是建興七年。吳權在四月即位稱帝，改年號為黃龍元年，並將都城遷至建業。庚戌年是太和四年，建興八年，吳國為黃龍二年。辛亥年是太和五年，建興九年，吳國為黃龍三年。壬子年是太和六年，建興十年，吳國為嘉禾元年。癸丑年是青龍元年，建興十一年，吳國為嘉禾二年。甲寅年是青龍二年，二月，漢山陽公（漢獻帝劉協的封號）去世，謚號孝獻皇帝。同年，建興十二年二月，諸葛亮去世。吳國為嘉禾三年。乙卯年是青龍三年，建興十三年，吳國為嘉禾四年。丙辰年是青龍四年，建興十四年，吳國為嘉禾五年。
魏國青龍四年，皇帝下詔給各位公卿，推舉才德兼備的人，每人推薦一位。司馬懿推薦了兗州刺史王昶應選。王昶為人謹慎敦厚。他給自己的侄子取名為默、沈，給兒子取名為渾、深，並寫信告誡他們說：『我用這四個字作為你們的名字，是希望你們顧名思義，不敢違背這些含義。』事物快速成就就會迅速滅亡，晚成就會有好的結局。朝開暮落的花草，晚上就會凋零，而松柏的茂盛，在寒冷的冬天也不會衰敗。因此君子要戒慎于鄉黨之中。能夠屈服是爲了伸展，退讓是爲了獲得，示弱是爲了強大，很少有不成功的。詆譭和讚譽是愛和憎的根源，也是災禍和幸福的開端。孔子說：『我對於別人，詆譭過誰？讚譽過誰？』以聖人的德行尚且如此，何況平庸之輩而輕易地詆譭或讚譽別人呢？別人如果詆譭自己，應當退回來反省自身，如果自己有可被詆譭的行為，那麼別人的話就說對了；如果自己沒有可被詆譭的行為，那麼別人的話就是胡說。說對了，就沒有必要怨恨別人；胡說，就沒有必要傷害自己。又何必反過來報復呢？諺語說：『救寒冷不如穿厚衣服，阻止誹謗不如自我修養。』這話確實可信。（《魏志》記載）。丁巳年，魏國改年號為景初元年，魏國更改了對蜀國的策略。
【English Translation】 English version The seventh year of Huangwu (JiYou year) was the third year of Taihe and the seventh year of Jianxing. Wu Quan ascended the throne as emperor in April, changed the era name to the first year of Huanglong, and moved the capital to Jianye. The year Gengxu was the fourth year of Taihe, the eighth year of Jianxing, and the second year of Huanglong for Wu. The year Xinhai was the fifth year of Taihe, the ninth year of Jianxing, and the third year of Huanglong for Wu. The year Renzi was the sixth year of Taihe, the tenth year of Jianxing, and the first year of Jiahe for Wu. The year Guichou was the first year of Qinglong, the eleventh year of Jianxing, and the second year of Jiahe for Wu. The year Jiayin was the second year of Qinglong. In the second month, the Duke of Shanyang of Han (the title of Emperor Xian of Han, Liu Xie) passed away and was posthumously named Emperor Xiaoxian. In the same year, in the second month of the twelfth year of Jianxing, Zhuge Liang passed away. The Wu kingdom was in the third year of Jiahe. The year Yimao was the third year of Qinglong, the thirteenth year of Jianxing, and the fourth year of Jiahe for Wu. The year Bingchen was the fourth year of Qinglong, the fourteenth year of Jianxing, and the fifth year of Jiahe for Wu.
In the fourth year of Qinglong in the Wei kingdom, the emperor issued an edict to the ministers, recommending individuals with both talent and virtue, one from each. Sima Yi recommended Wang Chang, the governor of Yanzhou, for selection. Wang Chang was known for his prudence and integrity. He named his nephews Mo and Shen, and his sons Hun and Shen, and wrote a letter to admonish them, saying: 'I use these four characters as your names, hoping that you will consider the meaning of the names and not dare to violate them.' Things that are quickly achieved will quickly perish, while those that are achieved later will have a good ending. The flowers that bloom in the morning wither in the evening, while the lushness of pine and cypress does not fade in the cold winter. Therefore, a gentleman should be cautious in his village. Being able to yield is for the sake of stretching, yielding is for the sake of gaining, and being weak is for the sake of being strong; few fail. Defamation and praise are the source of love and hate, and the beginning of disaster and happiness. Confucius said: 'Who have I defamed or praised among people?' Even with the virtue of a sage, it is still like this, let alone ordinary people who lightly defame or praise others? If others defame oneself, one should retreat and reflect on oneself. If one has actions that can be defamed, then the words of others are correct; if one has no actions that can be defamed, then the words of others are nonsense. If they are correct, there is no need to resent others; if they are nonsense, there is no need to harm oneself. Why retaliate? The proverb says: 'To ward off cold, there is nothing better than heavy fur; to stop slander, there is nothing better than self-cultivation.' These words are indeed trustworthy (recorded in the 'Records of Wei'). In the year DingSi, the Wei kingdom changed the era name to the first year of Jingchu, and Wei changed its strategy towards Shu.
正朔 建興十五年 吳 嘉禾六年
魏 景初元年正月。山茌(什之反又音淄)縣言黃龍見高堂隆。以為魏得土德故其瑞黃龍見。宜改正朔易服色以神明其政變民耳目。帝從其議。三月下詔改元。以是月為孟夏四月。服色尚黃。犧牲用白。從地正也。更命太和歷曰景初歷。三年復寅為正。戊午 景初二年 延熙元年 赤烏元年 己未 景初三年帝崩復寅為正 延熙二年 赤烏二年
魏 景初三年正月。帝手詔召司馬懿于汲。帝執其手曰。吾以後事屬君。君與曹爽輔少子。指齊王芳謂懿曰。此是也。是日立齊王為皇太子。帝尋殂。壽三十六。正月太子即位。年八歲。加曹爽司馬懿侍中都督中外諸軍錄尚書事。并州刺史畢軌及鄧飏季勝何晏丁謐皆有才名。曹爽輔政。驟加引擢。晏等使爽發詔轉司馬懿為太傅。外以名號尊之。內欲令尚書奏事先來由己。二月以司馬懿為太傅。以爽弟羲為中領軍。其餘諸弟皆以列侯。侍從貴寵莫比。七月帝始親臨朝。十二月詔復以建寅之月為正月。
魏邵陵厲公
芳。明帝養子。立為太子。即位年八歲。大將軍曹爽專政。勢傾四方。正始八年。大將軍爽用何晏鄧飏丁謐之謀。遷太后于永寧宮。太傅懿不能禁。與爽有隙。稱疾不與政事。嘉平元年春正月。帝謁高平
【現代漢語翻譯】 現代漢語譯本 正始 建興十五年 吳 嘉禾六年
魏 景初元年正月。山茌（shān zhí，地名）縣上報說黃龍出現在高堂隆（Gāo Tánglóng，人名）那裡。他們認為魏國得到土德，所以出現黃龍這種祥瑞。應該改正朔，改變服飾顏色，用以使政治更加神聖，改變百姓的耳目。魏明帝採納了他們的建議。三月下詔改年號。把這個月作為孟夏四月。服飾顏色崇尚黃色。祭祀用的犧牲用白色。這是順應地正。更改太和歷，命名為景初歷。三年後又恢復以寅月為正月。
戊午 景初二年 延熙元年 赤烏元年 己未 景初三年魏明帝駕崩，恢復以寅月為正月 延熙二年 赤烏二年
魏 景初三年正月。魏明帝手詔召司馬懿（Sīmǎ Yì，人名）到汲（Jí，地名）。魏明帝握著司馬懿的手說：『我把後事託付給你。你和曹爽（Cáo Shuǎng，人名）一起輔佐年幼的兒子。』指著齊王曹芳（Cáo Fāng，人名）對司馬懿說：『就是他。』當天立齊王為皇太子。魏明帝不久去世，享年三十六歲。正月，皇太子即位，年僅八歲。加封曹爽、司馬懿為侍中、都督中外諸軍、錄尚書事。并州刺史畢軌（Bì Guǐ，人名）以及鄧飏（Dèng Yáng，人名）、何晏（Hé Yàn，人名）、丁謐（Dīng Mì，人名）都很有才名。曹爽輔政，多次加以提拔。何晏等人唆使曹爽頒佈詔令，調司馬懿為太傅，表面上用名號來尊崇他，實際上是想讓尚書奏事都先經過自己。二月，任命司馬懿為太傅，任命曹爽的弟弟曹羲（Cáo Xī，人名）為中領軍。曹爽的其他弟弟都被封為列侯。侍從的尊貴和受寵程度無人能比。七月，皇帝開始親自臨朝。十二月，詔令恢復以建寅之月為正月。
魏邵陵厲公
曹芳。魏明帝的養子。被立為太子。即位時年僅八歲。大將軍曹爽專權，勢力傾覆四方。正始八年，大將軍曹爽聽從何晏、鄧飏、丁謐的計謀，將太后遷到永寧宮。太傅司馬懿無法阻止，與曹爽產生隔閡，稱病不參與政事。嘉平元年春正月，皇帝到高平（Gāopíng，地名）祭拜。
English version Zhèngshǐ, the 15th year of Jiànxīng; the 6th year of Jiāhé in Wú.
In the first month of the first year of Jǐngchū in Wèi, the county of Shānzhí reported that a yellow dragon had appeared at the place of Gāo Tánglóng (name of a person). They believed that Wèi had obtained the virtue of earth, hence the auspicious sign of the yellow dragon's appearance. It was proposed to correct the calendar, change the color of clothing, in order to make the government more divine and change the people's perceptions. The emperor followed their advice. In the third month, an edict was issued to change the era name. This month was taken as the fourth month of early summer. The color of clothing was to be yellow. The sacrificial offerings were to be white. This was in accordance with the earth's correctness. The Tài hé calendar was renamed the Jǐngchū calendar. After three years, the month of Yín was restored as the first month.
Wùwǔ, the second year of Jǐngchū, the first year of Yánhī, the first year of Chìwū. Jǐwèi, the third year of Jǐngchū, the emperor died, and the month of Yín was restored as the first month. The second year of Yánhī, the second year of Chìwū.
In the first month of the third year of Jǐngchū in Wèi, the emperor summoned Sīmǎ Yì (name of a person) to Jí (name of a place) by imperial edict. The emperor held Sīmǎ Yì's hand and said, 'I entrust the affairs after my death to you. You and Cáo Shuǎng (name of a person) will assist the young son.' Pointing to Cáo Fāng (name of a person), the Prince of Qí, he said to Sīmǎ Yì, 'This is him.' On the same day, the Prince of Qí was established as the crown prince. The emperor soon passed away at the age of thirty-six. In the first month, the crown prince ascended the throne at the age of eight. Cáo Shuǎng and Sīmǎ Yì were appointed as Attendants-in-ordinary, Commanders-in-chief of the military forces inside and outside the capital, and Recorders of the Affairs of the Masters of Writing. Bì Guǐ (name of a person), the governor of Bīng Province, as well as Dèng Yáng (name of a person), Hé Yàn (name of a person), and Dīng Mì (name of a person) were all talented and famous. Cáo Shuǎng, as regent, repeatedly promoted them. Hé Yàn and others instigated Cáo Shuǎng to issue an edict transferring Sīmǎ Yì to the position of Grand Tutor, outwardly to honor him with the title, but inwardly wanting the memorials of the Masters of Writing to first pass through them. In the second month, Sīmǎ Yì was appointed as Grand Tutor, and Cáo Xī (name of a person), Cáo Shuǎng's younger brother, was appointed as Commander of the Central Army. The other younger brothers of Cáo Shuǎng were all enfeoffed as marquises. Their attendants were unparalleled in their nobility and favor. In the seventh month, the emperor began to personally attend court. In the twelfth month, an edict was issued to restore the month of Jiànyín as the first month.
The Li Duke of Shàolíng of Wèi
Cáo Fāng. The adopted son of Emperor Míng of Wèi. He was established as the crown prince. He ascended the throne at the age of eight. The General-in-chief Cáo Shuǎng monopolized power, and his influence overwhelmed all directions. In the eighth year of Zhèngshǐ, the General-in-chief Cáo Shuǎng, following the plans of Hé Yàn, Dèng Yáng, and Dīng Mì, moved the Empress Dowager to Yǒngníng Palace. The Grand Tutor Sīmǎ Yì was unable to prevent it, and a rift developed between him and Cáo Shuǎng. He claimed illness and did not participate in government affairs. In the first month of the spring of the first year of Jiāpíng, the emperor went to Gāopíng (name of a place) to pay respects.
【English Translation】 English version Zhèngshǐ, the 15th year of Jiànxīng; the 6th year of Jiāhé in Wú.
In the first month of the first year of Jǐngchū in Wèi, the county of Shānzhí reported that a yellow dragon had appeared at the place of Gāo Tánglóng (name of a person). They believed that Wèi had obtained the virtue of earth, hence the auspicious sign of the yellow dragon's appearance. It was proposed to correct the calendar, change the color of clothing, in order to make the government more divine and change the people's perceptions. The emperor followed their advice. In the third month, an edict was issued to change the era name. This month was taken as the fourth month of early summer. The color of clothing was to be yellow. The sacrificial offerings were to be white. This was in accordance with the earth's correctness. The Tài hé calendar was renamed the Jǐngchū calendar. After three years, the month of Yín was restored as the first month.
Wùwǔ, the second year of Jǐngchū, the first year of Yánhī, the first year of Chìwū. Jǐwèi, the third year of Jǐngchū, the emperor died, and the month of Yín was restored as the first month. The second year of Yánhī, the second year of Chìwū.
In the first month of the third year of Jǐngchū in Wèi, the emperor summoned Sīmǎ Yì (name of a person) to Jí (name of a place) by imperial edict. The emperor held Sīmǎ Yì's hand and said, 'I entrust the affairs after my death to you. You and Cáo Shuǎng (name of a person) will assist the young son.' Pointing to Cáo Fāng (name of a person), the Prince of Qí, he said to Sīmǎ Yì, 'This is him.' On the same day, the Prince of Qí was established as the crown prince. The emperor soon passed away at the age of thirty-six. In the first month, the crown prince ascended the throne at the age of eight. Cáo Shuǎng and Sīmǎ Yì were appointed as Attendants-in-ordinary, Commanders-in-chief of the military forces inside and outside the capital, and Recorders of the Affairs of the Masters of Writing. Bì Guǐ (name of a person), the governor of Bīng Province, as well as Dèng Yáng (name of a person), Hé Yàn (name of a person), and Dīng Mì (name of a person) were all talented and famous. Cáo Shuǎng, as regent, repeatedly promoted them. Hé Yàn and others instigated Cáo Shuǎng to issue an edict transferring Sīmǎ Yì to the position of Grand Tutor, outwardly to honor him with the title, but inwardly wanting the memorials of the Masters of Writing to first pass through them. In the second month, Sīmǎ Yì was appointed as Grand Tutor, and Cáo Xī (name of a person), Cáo Shuǎng's younger brother, was appointed as Commander of the Central Army. The other younger brothers of Cáo Shuǎng were all enfeoffed as marquises. Their attendants were unparalleled in their nobility and favor. In the seventh month, the emperor began to personally attend court. In the twelfth month, an edict was issued to restore the month of Jiànyín as the first month.
The Li Duke of Shàolíng of Wèi
Cáo Fāng. The adopted son of Emperor Míng of Wèi. He was established as the crown prince. He ascended the throne at the age of eight. The General-in-chief Cáo Shuǎng monopolized power, and his influence overwhelmed all directions. In the eighth year of Zhèngshǐ, the General-in-chief Cáo Shuǎng, following the plans of Hé Yàn, Dèng Yáng, and Dīng Mì, moved the Empress Dowager to Yǒngníng Palace. The Grand Tutor Sīmǎ Yì was unable to prevent it, and a rift developed between him and Cáo Shuǎng. He claimed illness and did not participate in government affairs. In the first month of the spring of the first year of Jiāpíng, the emperor went to Gāopíng (name of a place) to pay respects.
陵。大將軍爽與弟中領軍羲武衛將軍訓等皆從太傅懿。以皇太后令閉諸城門。勒兵據武庫授兵。出屯洛水浮橋。召司徒高柔行大將軍事據爽營。太僕王觀行中領軍事據羲營。因奏爽罪惡于帝。爽奉帝還宮。爽兄弟歸家。懿發洛陽吏卒圍守之。有司奏。爽與何晏鄧飏丁謐畢軌季勝等陰謀反逆。收爽等劾。以大逆不道夷三族。嘉平三年八月。太傅司馬懿卒。詔以其子師為撫軍大將軍錄尚書事 正始(九)嘉平(五)。庚申 邵陵厲公在位十五年 正始元年 延熙三年 赤烏三年 辛酉 正始二年 延熙四年 赤鳥四年
吳 赤烏四年。康居國三藏康僧會至吳。營立茅茨。設像行道。國人初見沙門驚異之。有司以聞。孫權曰。是漢明帝所夢佛道之遺風耶。詔至問狀。會進曰。如來大師化已千年。然靈骨舍利神應無方。昔阿育王奉之為八萬四千塔。此其遺化也。權以為夸己曰。舍利可得當為塔之。茍其無驗國有常刑。會請期七日無驗。乃展二七日無驗。權曰。趣烹之。會默唸。佛名真慈。夫豈違我哉。更請展期又七日。五鼓矣。聞鏘然有聲。起視瓶中。光明錯發。黎明進之。權與公卿聚觀嘆曰。希世之瑞也。會又言。舍利威神。一切世間無能壞者。權使力士捶之。砧碎而光明自若。權乃為建塔于建業之佛陀里。又為寺
【現代漢語翻譯】 現代漢語譯本： 陵。大將軍曹爽與他的弟弟中領軍曹羲、武衛將軍曹訓等人都跟隨太傅司馬懿。司馬懿以皇太后的名義下令關閉各個城門，調集軍隊佔據武庫並分發武器，出兵駐紮在洛水浮橋。司馬懿召司徒高柔擔任大將軍，佔據曹爽的軍營；太僕王觀擔任中領軍，佔據曹羲的軍營。然後向皇帝上奏曹爽的罪惡。曹爽只好護送皇帝返回皇宮，自己和兄弟們回到家中。司馬懿派遣洛陽的官吏士兵包圍並看守他們。有關部門上奏說，曹爽與何晏、鄧飏、丁謐、畢軌、季勝等人陰謀叛逆。於是逮捕曹爽等人並進行審訊，以大逆不道的罪名誅滅他們三族。嘉平三年八月，太傅司馬懿去世，朝廷下詔讓他的兒子司馬師擔任撫軍大將軍，錄尚書事。正始（九年）嘉平（五年）。庚申。邵陵厲公在位十五年。正始元年，相當於蜀漢延熙三年，吳國赤烏三年。辛酉，正始二年，相當於蜀漢延熙四年，吳國赤烏四年。
吳國，赤烏四年。康居國的三藏康僧會來到吳國，搭建茅草屋，設立佛像修行。吳國人最初見到沙門感到驚異。有關部門將此事上報給孫權，孫權說：『這難道是漢明帝夢中所見的佛道的遺風嗎？』於是下詔召見康僧會詢問情況。康僧會說：『如來大師涅槃已經千年，然而靈骨舍利的神奇感應沒有窮盡。過去阿育王供奉舍利建造了八萬四千座佛塔，這就是舍利的遺留教化。』孫權認為康僧會是在誇大其詞，說：『如果能得到舍利，我就為它建造佛塔；如果不能驗證，國家有常刑。』康僧會請求給予七天期限，但沒有應驗，於是又延長了十四天，仍然沒有應驗。孫權說：『快把他烹煮了！』康僧會在心中默唸佛的名號，心想佛是真慈大悲的，怎麼會違揹我呢？於是再次請求延長七天期限。到了第五天五更時分，聽到瓶中有鏘然的聲音，起來一看，瓶中發出耀眼的光芒。黎明時將舍利進獻給孫權，孫權與公卿大臣們聚集觀看，感嘆說：『這是稀世的祥瑞啊！』康僧會又說：『舍利的威神，一切世間都無法摧毀。』孫權讓力士用錘子捶打舍利，鐵砧破碎了，而舍利的光明卻依然如故。孫權於是下令在建業的佛陀里建造佛塔，又建造了寺廟。
【English Translation】 English version: Ling. General Cao Shuang, along with his younger brother Cao Xi, who was the Commander of the Central Army, and Cao Xun, the General of the Military Guard, all followed Grand Tutor Sima Yi. Sima Yi, in the name of the Empress Dowager, ordered the closure of all city gates, mobilized troops to occupy the armory and distribute weapons, and deployed troops at the Luoshui pontoon bridge. Sima Yi summoned Situ Gao Rou to serve as General-in-Chief and occupy Cao Shuang's camp; Taipu Wang Guan served as Commander of the Central Army and occupied Cao Xi's camp. Then, he presented Cao Shuang's crimes to the emperor. Cao Shuang had no choice but to escort the emperor back to the palace, and he and his brothers returned home. Sima Yi dispatched officials and soldiers from Luoyang to surround and guard them. The relevant authorities reported that Cao Shuang, along with He Yan, Deng Yang, Ding Mi, Bi Gui, and Ji Sheng, were plotting rebellion. Therefore, Cao Shuang and others were arrested and interrogated, and their three clans were exterminated for the crime of treason. In August of the third year of Jiaping, Grand Tutor Sima Yi passed away. The court issued an edict appointing his son Sima Shi as General of the Army, in charge of the affairs of the Secretariat. The ninth year of Zhengshi (and) the fifth year of Jiaping. Gengshen. The fifteenth year of the reign of Shao Ling Li Gong. The first year of Zhengshi corresponded to the third year of Yanxi in the Shu Han Dynasty and the third year of Chiwu in the Wu Dynasty. Xinyou, the second year of Zhengshi, corresponded to the fourth year of Yanxi in the Shu Han Dynasty and the fourth year of Chiwu in the Wu Dynasty.
Wu, the fourth year of Chiwu. The Tripitaka master Kang Senghui from the Kangju Kingdom came to Wu, built a thatched hut, and set up Buddha statues for practice. The people of Wu were initially astonished to see the Shramana. The relevant authorities reported this matter to Sun Quan, who said, 'Could this be the legacy of the Buddhist path seen in Emperor Ming of Han's dream?' So he issued an edict to summon Kang Senghui to inquire about the situation. Kang Senghui said, 'The Tathagata Master has passed away for a thousand years, yet the miraculous responses of the spiritual bone relics are inexhaustible. In the past, King Ashoka offered relics and built eighty-four thousand pagodas; this is the remaining teaching of the relics.' Sun Quan thought Kang Senghui was exaggerating, saying, 'If relics can be obtained, I will build a pagoda for them; if it cannot be verified, the state has regular punishments.' Kang Senghui requested a period of seven days, but there was no response, so it was extended for fourteen days, and still there was no response. Sun Quan said, 'Quickly boil him!' Kang Senghui silently recited the Buddha's name, thinking that the Buddha is truly compassionate and would not forsake me. So he requested another extension of seven days. At the fifth watch on the fifth day, a clanging sound was heard in the bottle. Upon looking, dazzling light emanated from the bottle. At dawn, the relics were presented to Sun Quan, who gathered with his ministers to watch and exclaimed, 'This is a rare auspicious sign!' Kang Senghui also said, 'The power of the relics cannot be destroyed by anything in the world.' Sun Quan had a strongman strike the relics with a hammer, and the anvil shattered, but the light of the relics remained as before. Sun Quan then ordered the construction of a pagoda at F陀里 (F陀里, a place name) in Jianye, and also built a temple.
奉會居焉。額曰建初。江南寺塔此為始也。僧會康居國大丞相之長子也(弘明集)。
吳王權。問太傅闞澤曰。漢明何年佛教入中國。何緣不及東方。澤曰。永平年佛法初至。計今赤烏四年則一百七十年矣。永平十四年五嶽道士褚善信等乞與西僧粗法。於是善信負妄慚而死。其徒以尸歸葬南嶽。凡中國人例不許出家。無人流佈。加之罹亂歲深方至本國。權曰。孔子制術典訓。教化來葉。老莊修身。自玩放浪山林。歸心澹泊。何事佛為。澤曰。孔老二教法天制用不敢違天。佛教諸天奉行不敢違佛。以此言之。優劣可見也(弘明集宗炳明佛論)。闞澤字德潤。會稽山陰人。好學居貧。為人傭書自給。所寫既畢。則能誦記。由是博覽群籍。虞翻見而稱之曰。闞生矯杰仲舒子云流也澤官至太子太傅(吳志)。壬戌 魏 正始三年 蜀 延熙五年 吳 赤烏五年 癸亥 正始四年 延熙六年 赤烏六年 甲子 正始五年 延熙七年 赤烏七年 乙丑 正始六年 延熙八年 赤烏八年 丙寅 正始七年 延熙九年 赤烏九年 丁卯 正始八年 延熙十年 赤烏十年 戊辰 正始九年 延熙十一年 赤烏十一年 己巳 嘉平元年 延熙十二年 赤烏十二年 庚午 嘉平二年 延熙十三年 赤烏十三年
戒律 魏嘉平二
【現代漢語翻譯】 現代漢語譯本：僧人奉會居住在那裡，額枋上題寫『建初』。江南的寺廟和佛塔，這是最早的一座。《弘明集》記載，僧會是康居國大丞相的長子。
吳王孫權問太傅闞澤說：『漢明帝時佛教是什麼時候傳入中國的？為什麼沒有傳到東方？』闞澤回答說：『永平年間佛法初次傳入，算到現在赤烏四年，已經一百七十年了。永平十四年，五嶽的道士褚善信等人請求與西方的僧人粗法辯論。於是褚善信因為虛妄而慚愧死去，他的門徒把他的屍體送回南嶽安葬。凡是中國人，按照慣例不允許出家，沒有人傳播佛法。加上遭遇戰亂，時間很久才傳到本國。』孫權說：『孔子制定禮儀典章訓誡，教化後代。老子和莊子修身養性，自我娛樂放浪山林，歸心於恬淡。要佛教做什麼呢？』闞澤回答說：『孔子和老子的二教，傚法天道制定規則，不敢違背天道。佛教諸天神都奉行佛的教誨，不敢違背佛。用這個來說，優劣就顯而易見了。』（《弘明集·宗炳明佛論》）闞澤，字德潤，會稽山陰人。愛好學習，家境貧寒，靠替人抄書來維持生計。抄寫完畢后，就能背誦記住。因此博覽群書。虞翻見到他后稱讚說：『闞澤是矯杰，是像董仲舒和揚雄一樣的人物。』闞澤官至太子太傅（《吳志》）。壬戌年，魏國正始三年，蜀國延熙五年，吳國赤烏五年。癸亥年，正始四年，延熙六年，赤烏六年。甲子年，正始五年，延熙七年，赤烏七年。乙丑年，正始六年，延熙八年，赤烏八年。丙寅年，正始七年，延熙九年，赤烏九年。丁卯年，正始八年，延熙十年，赤烏十年。戊辰年，正始九年，延熙十一年，赤烏十一年。己巳年，嘉平元年，延熙十二年，赤烏十二年。庚午年，嘉平二年，延熙十三年，赤烏十三年。
戒律，魏嘉平二年。
【English Translation】 English version: The Sangha (Buddhist monastic order) resided there. The plaque was inscribed with 'Jianchu' (建初, meaning 'Establishing the Beginning'). This was the first temple and pagoda in Jiangnan (江南, the region south of the Yangtze River). According to the 'Hongming Ji' (弘明集, 'Collection of Essays Clarifying and Propagating [the Dharma]'), Sangha was the eldest son of the Grand Chancellor of the Kangju (康居, an ancient kingdom in Central Asia) state.
Sun Quan (孫權, the king of Wu) asked the Grand Tutor Kan Ze (闞澤, a court official), 'In what year during the reign of Emperor Ming of the Han Dynasty (漢明帝) did Buddhism enter China? And why did it not spread to the East?' Kan Ze replied, 'Buddhism first arrived during the Yongping (永平, an era name) era, and counting to the present fourth year of Chiwu (赤烏, an era name), it has been 170 years. In the fourteenth year of Yongping, the Taoist priests Chu Shanxin (褚善信) and others from the Five Sacred Mountains (五嶽) requested to debate with the Western monks, such as Cufa (粗法). Thereupon, Chu Shanxin died of shame due to his falsehoods, and his disciples returned his body to Nanyue (南嶽, the Southern Sacred Mountain) for burial. Generally, Chinese people were not allowed to become monks, and no one propagated the Dharma. Furthermore, due to the deep years of war and chaos, it took a long time for it to reach this country.' Sun Quan said, 'Confucius (孔子) established rituals, codes, and instructions to educate future generations. Laozi (老子) and Zhuangzi (莊子) cultivated themselves, indulged in the mountains and forests, and returned their hearts to tranquility. What need is there for Buddhism?' Kan Ze replied, 'The teachings of Confucius and Laozi follow the Way of Heaven (天道) in establishing rules and dare not violate it. The gods of Buddhism follow the teachings of the Buddha and dare not violate them. From this, the superiority or inferiority is evident.' (From 'Hongming Ji, Zong Bing's Discourse on Clarifying Buddhism' (弘明集·宗炳明佛論)). Kan Ze, courtesy name Derun (德潤), was from Shanyin (山陰) in Kuaiji (會稽). He loved learning but was poor, supporting himself by copying books for others. After finishing copying, he could recite and remember it. Therefore, he extensively read various books. Yu Fan (虞翻) saw him and praised him, saying, 'Kan Ze is an outstanding talent, like Dong Zhongshu (董仲舒) and Yang Xiong (揚雄).' Kan Ze rose to the position of Grand Tutor to the Crown Prince (太子太傅) (from 'Records of Wu' (吳志)). The year Renxu (壬戌): Wei (魏) Zhengshi (正始) 3rd year, Shu (蜀) Yanxi (延熙) 5th year, Wu (吳) Chiwu 5th year. The year Guihai (癸亥): Zhengshi 4th year, Yanxi 6th year, Chiwu 6th year. The year Jiazi (甲子): Zhengshi 5th year, Yanxi 7th year, Chiwu 7th year. The year Yichou (乙丑): Zhengshi 6th year, Yanxi 8th year, Chiwu 8th year. The year Bingyin (丙寅): Zhengshi 7th year, Yanxi 9th year, Chiwu 9th year. The year Dingmao (丁卯): Zhengshi 8th year, Yanxi 10th year, Chiwu 10th year. The year Wuchen (戊辰): Zhengshi 9th year, Yanxi 11th year, Chiwu 11th year. The year Jisi (己巳): Jiaping (嘉平) 1st year, Yanxi 12th year, Chiwu 12th year. The year Gengwu (庚午): Jiaping 2nd year, Yanxi 13th year, Chiwu 13th year.
Precepts and Rules (戒律), Wei Jiaping 2nd year.
年。天竺沙門曇柯迦羅。此云法時。至洛陽。譯僧祇戒本。時比丘特剪髮而已。未有律儀。迦羅始出戒本。而以戒心為日用。時西域梵僧曇無德赍四分律至洛陽。迦羅請曇無德等立羯磨法。有安息國沙門曇諦至。亦善律學。遂同譯出戒經一卷。由是疏決其源。法道遂興焉中。國戒法自此而始(紫芝通論戒律儀軌)。辛未 魏 嘉平三年 司馬懿卒 蜀 延熙十四年 吳 太元元年 壬申 嘉平四年 延熙十五年 吳王四月殂子亮立 建興元年 癸酉 嘉平五年 延熙十六年 建興二年
二十四祖師子尊者 中天竺國人也。姓婆羅門。少依婆羅僧出家習定。晚師鶴勒那大士得法。既受懸記。遂乃往於他國。行化至罽賓國。其國先有沙門。曰婆黎迦。專習小乘禪觀。黎迦之後。其徒承其法者。遂分為五家。其學有曰禪定。有曰知見。有曰執相。有曰舍相。有曰持不語。然競以其能相勝。尊者皆往正之。首謂持不語者曰。佛教勤演般若。孰為不語而反佛說耶。次謂舍相者曰。佛教威儀具足梵行清白。豈舍相耶。次謂執相者曰。佛土清凈自在無著。何執相耶。次謂知見者曰。諸佛知見無所得故。此法微妙覺聞不及。無為無相何知見耶。然四者之眾皆服其教。其五禪觀之眾。其首者名達磨達。號有知識眾皆尊之。以前四
【現代漢語翻譯】 現代漢語譯本 年。天竺（India）沙門曇柯迦羅（Dharmakala），意為『法時』，到達洛陽，翻譯了《僧祇戒本》。當時的比丘只是簡單地剃髮，還沒有完備的戒律。曇柯迦羅開始傳出戒本，並以持戒之心作為日常修行。這時，西域梵僧曇無德（Dharmagupta）帶著《四分律》到達洛陽。曇柯迦羅請曇無德等人設立羯磨法（Karma，佛教儀式）。安息國（Parthia）沙門曇諦（Dharma-satya）也來到這裡，他精通戒律學。於是他們共同翻譯出戒經一卷。因此疏通並解決了戒律的源頭問題，佛法得以興盛。中國的戒法由此開始（紫芝通論戒律儀軌）。 辛未年，魏嘉平三年，司馬懿去世。蜀延熙十四年，吳太元元年。 壬申年，嘉平四年，延熙十五年，吳王四月去世，其子亮繼位，建興元年。 癸酉年，嘉平五年，延熙十六年，建興二年。 二十四祖師子尊者（Simha），是中天竺國（Central India）人，姓婆羅門（Brahmin）。他年少時依附婆羅僧出家修習禪定，晚年師從鶴勒那大士（Hakklenayasa）得法。接受了懸記（prophecy）后，便前往其他國家弘揚佛法，到達罽賓國（Kashmir）。這個國家先前有一些沙門，名叫婆黎迦（Varika），專門修習小乘禪觀。婆黎迦去世后，他的弟子繼承他的法，於是分爲了五家。他們的學說有禪定、知見、執相、舍相、持不語。然而，他們競相以自己的能力爭勝。師子尊者都前往糾正他們。首先對持不語者說：『佛教勤奮演說般若（Prajna，智慧），誰會不說話而違背佛陀的教導呢？』接著對舍相者說：『佛教威儀具足，梵行清白，怎麼能捨棄外在的形象呢？』然後對執相者說：『佛土清凈自在，沒有執著，為什麼要執著于外在的形象呢？』最後對知見者說：『諸佛的知見是無所得的，這種法微妙，覺悟和聽聞都無法企及，無為無相，哪裡來的知見呢？』這四家的人都信服了他的教導。而那五家修習禪觀的人，他們的首領名叫達磨達（Dharmata），號稱有知識，眾人都尊敬他。因為前四
【English Translation】 English version Year. The Indian (India) monk Dharmakala, meaning 'Time of Dharma,' arrived in Luoyang and translated the 'Sanghika Vinaya.' At that time, the Bhikkhus only simply shaved their heads and did not have complete precepts. Dharmakala began to spread the precepts and took the mind of upholding the precepts as his daily practice. At this time, the Western Region (Western India) Brahmin monk Dharmagupta arrived in Luoyang with the 'Four-Part Vinaya.' Dharmakala invited Dharmagupta and others to establish the Karma (Buddhist ritual) method. The Shramana Dharmasatya from Parthia also arrived, and he was proficient in Vinaya studies. So they jointly translated a volume of precepts. Therefore, the source of the precepts was clarified and resolved, and the Dharma flourished. The Chinese precepts began from this (Zizhi's General Treatise on Precepts and Rituals). In the year Xinwei, the third year of Jiaping in the Wei Dynasty, Sima Yi passed away. The fourteenth year of Yanxi in the Shu Dynasty, the first year of Taiyuan in the Wu Dynasty. In the year Renshen, the fourth year of Jiaping, the fifteenth year of Yanxi, the King of Wu passed away in April, and his son Liang succeeded him, the first year of Jianxing. In the year Guiyou, the fifth year of Jiaping, the sixteenth year of Yanxi, the second year of Jianxing. The twenty-fourth ancestor, the Venerable Simha, was a native of Central India, with the surname Brahmin. In his youth, he became a monk attached to the Brahmin monks to practice meditation. In his later years, he studied with the great master Hakklenayasa and obtained the Dharma. After receiving the prophecy, he went to other countries to promote the Dharma and arrived in Kashmir. In that country, there were some Shramanas named Varika who specialized in Hinayana meditation. After Varika's death, his disciples inherited his Dharma and were divided into five schools. Their doctrines included meditation, knowledge and views, attachment to forms, abandonment of forms, and holding to non-speaking. However, they competed with each other to win with their abilities. Venerable Simha went to correct them all. First, he said to those who held to non-speaking: 'Buddhism diligently expounds Prajna (wisdom), who would not speak and violate the Buddha's teachings?' Then he said to those who abandoned forms: 'Buddhism is full of dignified behavior and pure conduct, how can one abandon external forms?' Then he said to those who clung to forms: 'The Buddha land is pure and free, without attachment, why cling to external forms?' Finally, he said to those with knowledge and views: 'The knowledge and views of all Buddhas are unattainable, this Dharma is subtle, enlightenment and hearing cannot reach it, without action and without form, where does knowledge and views come from?' The people of these four schools all believed in his teachings. As for the five schools that practiced meditation, their leader was named Dharmata, known as knowledgeable, and everyone respected him. Because the first four
眾之屈憤然不甘。遂造尊者欲相問難。尊者謂曰。仁者習定何乃來此。若此來也何嘗習定。答曰。我來此處心亦不亂。定隨人習豈在處所。祖曰。仁者之來其習亦至。既無處所豈在人習。答曰。定習人故非人習定。我雖去來其定常習。祖曰。人非習定定習人故當自來去其定誰習。答曰。如凈明珠內外無翳。定若通達乃當如此。祖曰。定若通達必似明珠。今見仁者非珠所類。答曰。其珠明徹。內外悉定。我心不亂猶若是珠。祖曰。其珠無內外。仁者何能定。穢物非動搖。此定不是凈。達磨達義屈。遂禮之曰。我于學道蓋虛勞耳。非聞斯言幾不知至。尊者當容我師之。祖乃謂之曰。諸佛禪定無有所得。諸佛覺道無有所證。無得無證是真解脫。酬因答果世之業報。而此法之中悉不如是。汝若習定乃當然也。達磨達忻然奉教。祖既攝五眾名聞遐邇。其國一長者子曰斯多。年僅二十常握左手。其父求祖醫之。其父先有夢感(夢感緣起具傳燈錄)祖謂斯多曰。可還我珠。童子遽開手奉珠。長者欣然舍之出家。祖即與授具。以前緣故名婆舍斯多。祖曰。此國加難於我。然我衰老豈更茍免。而我所傳如來大法眼藏今以付汝。汝宜奉之。自務傳化。或遇疑者即將我僧伽黎衣為之信驗。聽吾偈曰正說知見時。知見俱是心。當心即知見。知見
即於今。婆舍斯多奉命。即日去之居無何。其國果有兄弟二人。兄曰魔目多。弟曰都洛遮。相與隱山學外道法。一旦都洛遮謂其兄曰。我將竊入王宮作法殺王以奪其國。遂易其徒皆為僧形。其法無效為國擒之。兵者以沙門奏。王大怒曰。我素重佛。何以為此大逆遂敕誅沙門。其王彌羅崛。自仗劍詣尊者曰。師得無相法耶。曰得。王曰生死有懼乎。祖曰。已離生死何有懼也。王曰。不懼可施我頭。祖曰。身非我有豈況于頭。王即斬之。尊者首墮白乳涌高丈許。王之右臂即截然自絕。尋病七日而死。王方疾時。太子光首大募力士為父悔謝。有仙者自象白山來謂光首曰。此夙對不必憂也。太子憂解。塔師子尊者遺骸于被害處。當此魏邵陵厲公齊王芳之世也(正宗記)。
魏 帝在位十四年。與左右謀誅大將軍司馬師不克。甲戌年九月。大將軍師乃謀廢帝。召群臣會議。奏太后收帝璽綬。歸藩于齊。使郭芝入白太后。授帝齊王印綬。為筑宮于河內。迎立東海王之子髦。至晉受魏禪。封齊王曰邵陵公。晉泰始十年薨。謚曰厲。壽四十三歲。
魏高貴鄉公
髦。東海王霖之子。文帝孫也。甲戌年九月。司馬師迎帝立之。正元二年正月。司馬師卒于許昌。二月詔其弟昭為大將軍錄尚書事。甘露元年四月。賜大將軍
【現代漢語翻譯】 現代漢語譯本：
當時，婆舍斯多（Vasistha，人名）奉命，立即前往。不久之後，那個國家果然有兄弟二人，哥哥名叫魔目多（Mamata），弟弟名叫都洛遮（Tulaja）。他們一起隱居在山中學習外道法術。有一天，都洛遮對他的哥哥說：『我將潛入王宮，施法殺死國王，奪取他的國家。』於是他改變了他的徒弟們的裝束，都變成了僧人的樣子。但他的法術沒有效果，被國家抓獲。士兵們把這些沙門（Shramana，出家人的通稱）的情況上報給國王。國王大怒說：『我一向尊重佛法，他們怎麼會做出這種大逆不道的事情！』於是下令誅殺這些沙門。當時的國王名叫彌羅崛（Miroku）。
國王親自拿著劍來到尊者（指被錯抓的僧人）面前，問道：『師父是否證得了無相法？』尊者回答說：『已經證得了。』國王問：『對生死還有恐懼嗎？』尊者說：『已經脫離了生死，哪裡還有什麼恐懼呢？』國王說：『如果不懼怕，可以把你的頭給我。』尊者說：『身體都不是我自己的，更何況是頭呢？』國王就砍下了尊者的頭。尊者的頭落地后，涌出白色的乳汁，高達一丈多。國王的右臂也立刻斷裂。不久之後，國王生病七天就死了。國王生病的時候，太子光首（Guangshou）大量招募力士，為父親懺悔謝罪。有一位仙人從象白山（Xiangbai Mountain）來，對光首說：『這是前世的因果，不必憂慮。』太子這才解除了憂慮。人們在尊者被害的地方建造了塔，安葬了尊者的遺骸。當時是魏邵陵厲公（Shaolingle Ligong）和齊王芳（Qi Wang Fang）在位的時代（出自《正宗記》）。
魏帝在位十四年，與身邊的人商議誅殺大將軍司馬師（Sima Shi），沒有成功。甲戌年九月，大將軍司馬師於是謀劃廢黜皇帝，召集群臣商議，上奏太后收回皇帝的璽綬，讓皇帝回到齊國。派遣郭芝（Guo Zhi）去稟告太后，授予皇帝齊王的印綬，在河內為他建造宮殿。迎接東海王（Donghai Wang）的兒子髦（Mao）即位。到了晉朝，魏國禪讓給晉朝，封齊王為邵陵公。晉泰始十年去世，謚號為厲，享年四十三歲。
魏高貴鄉公（Wei Gaoguixiang Gong）
髦，是東海王霖（Donghai Wang Lin）的兒子，魏文帝（Wei Wendi）的孫子。甲戌年九月，司馬師迎接他即位。正元二年正月，司馬師在許昌去世。二月，皇帝下詔讓司馬師的弟弟司馬昭（Sima Zhao）擔任大將軍，錄尚書事。甘露元年四月，賜予大將軍……
【English Translation】 English version:
At that time, Vasistha (a proper noun) received the order and went immediately. Before long, there were indeed two brothers in that country. The elder brother was named Mamata, and the younger brother was named Tulaja. They secluded themselves in the mountains to study heretical doctrines. One day, Tulaja said to his brother, 'I will sneak into the royal palace, cast a spell to kill the king, and seize his country.' So he changed the attire of his disciples, making them all look like monks. But his spells were ineffective, and he was captured by the country. The soldiers reported the situation of these Shramanas (a general term for renunciates) to the king. The king was furious and said, 'I have always respected the Buddha's teachings, how could they do such a rebellious thing!' So he ordered the execution of these Shramanas. The king at that time was named Miroku.
The king personally came to the Venerable (referring to the wrongly arrested monk) with a sword and asked, 'Master, have you attained the Dharma of no-form?' The Venerable replied, 'I have attained it.' The king asked, 'Do you still have fear of life and death?' The Venerable said, 'Having already transcended life and death, where would there be any fear?' The king said, 'If you are not afraid, you can give me your head.' The Venerable said, 'The body is not even my own, let alone the head?' The king then cut off the Venerable's head. After the Venerable's head fell to the ground, white milk gushed out, reaching a height of more than ten feet. The king's right arm was also immediately severed. Soon after, the king fell ill and died after seven days. When the king was ill, Crown Prince Guangshou extensively recruited strongmen to repent and apologize for his father. A celestial being came from Xiangbai Mountain and said to Guangshou, 'This is a karmic debt from a previous life, there is no need to worry.' Only then did the Crown Prince relieve his worries. People built a pagoda at the place where the Venerable was killed and buried the Venerable's remains. At that time, it was the era when Wei Shaolingle Ligong and Qi Wang Fang were in power (from 'Zhengzong Ji').
The Wei Emperor reigned for fourteen years and conspired with those around him to kill the Grand General Sima Shi, but was unsuccessful. In the ninth month of the Jiaxu year, the Grand General Sima Shi then plotted to depose the emperor, summoned the ministers to discuss, and presented to the Empress Dowager to take back the emperor's seal and ribbon, and let the emperor return to the state of Qi. He sent Guo Zhi to report to the Empress Dowager and grant the emperor the seal and ribbon of the King of Qi, and built a palace for him in Henan. He welcomed Mao, the son of the King of Donghai, to ascend the throne. When the Wei Dynasty abdicated to the Jin Dynasty, the King of Qi was enfeoffed as the Duke of Shaoling. He died in the tenth year of the Jin Dynasty's Taishi era, with the posthumous title of Li, and lived to be forty-three years old.
Wei Gaoguixiang Gong
Mao was the son of Donghai Wang Lin and the grandson of Wei Wendi. In the ninth month of the Jiaxu year, Sima Shi welcomed him to ascend the throne. In the first month of the second year of Zhengyuan, Sima Shi died in Xuchang. In February, the emperor issued an edict to appoint Sima Zhao, Sima Shi's younger brother, as Grand General and recorder of the affairs of the Ministry of State. In the fourth month of the first year of Ganlu, he bestowed upon the Grand General...
昭兗冕之服。赤舄副焉。三年五月詔以司馬昭為相國封晉公。加九錫。昭讓乃止。甘露四年春正月。黃龍二見寧陵井中。帝曰。龍者君德也。上不在天。下不在田。而屈于井中。非嘉祥也。作潛龍詩以自諷。司馬昭見而惡之。在位七年 正元(二)甘露(五五月帝殂)。甲戌 魏 正元元年 九月改 蜀 延熙十七年 吳 五鳳元年 乙亥 正元二年 正月司馬師卒 延熙十八年 五鳳二年 丙子 甘露元年 延熙十九年 太平元年 丁丑 甘露二年 延熙二十年 太平二年
魏 許州(隸汴梁路郡名穎川豫域)朱士衡棄俗出家。為漢地沙門之始。于洛陽講道行經。為此土講經之始。經有疑。士衡直往西域。求梵夾證之(本傳)。戊寅 甘露三年 蜀 景曜元年 吳景帝休權第六子 永安元年
吳 吳主亮權之少子也。年九歲即位。在位六年。為人聰偉。孫琳憚之不朝。亮乃與全尚謀誅琳。事泄。九月。琳夜以兵圍宮。廢亮為會稽王。迎立瑯瑘王休。琳復有怨言。休䘖之。密與張布丁奉謀。因臘會誅琳夷琳三族。休景帝也。在位六年(吳志)。己卯 魏 甘露四年 蜀 景曜二年 吳 永安二年
魏 庚辰年正月。帝見威權日去。不勝其忿。五月召侍中王沈。尚書王經。散騎常侍王業謂曰。
【現代漢語翻譯】 現代漢語譯本
身著飾有冕旒的禮服，腳穿紅色鞋子。三年五月，皇帝下詔任命司馬昭為相國，封為晉公，並加九錫（古代帝王賜給大臣的九種特殊禮遇），司馬昭推辭了。甘露四年春正月，有兩條黃龍出現在寧陵的井中。皇帝說：『龍象徵著君王的德行，但龍不在天上，也不在田野，卻屈身於井中，這不是吉祥的徵兆。』於是作《潛龍詩》來諷刺自己。司馬昭看到后很厭惡他。在位七年，正元（二年）甘露（五年五月皇帝駕崩）。甲戌年，魏國改年號為正元元年（九月），蜀國為延熙十七年，吳國為五鳳元年。乙亥年，正元二年正月，司馬師去世，蜀國為延熙十八年，吳國為五鳳二年。丙子年，甘露元年，蜀國為延熙十九年，吳國為太平元年。丁丑年，甘露二年，蜀國為延熙二十年，吳國為太平二年。 魏國，許州（隸屬於汴梁路，郡名為穎川，屬於豫州地區），朱士衡拋棄世俗出家，成為漢地沙門（佛教出家人）的開端，在洛陽講解佛法和經書，是此地講解佛經的開端。經書有疑問，朱士衡直接前往西域，尋求梵文原本來驗證（出自本傳）。戊寅年，甘露三年，蜀國為景曜元年，吳景帝休（吳景帝休）的第六個兒子為永安元年。 吳國，吳主亮（吳主亮）是孫權的小兒子，九歲即位，在位六年，為人聰明有才。孫琳（孫琳）害怕他而不來朝見。吳主亮於是與全尚（全尚）謀劃誅殺孫琳，事情泄露。九月，孫琳夜裡率兵包圍皇宮，廢黜吳主亮為會稽王，迎立瑯琊王休（瑯琊王休）。孫琳後來又有怨言，吳主休怨恨他，秘密與張布（張布）、丁奉（丁奉）謀劃，趁著臘祭的機會誅殺了孫琳，並誅滅了孫琳的三族。吳主休就是景帝。在位六年（出自《吳志》）。己卯年，魏國為甘露四年，蜀國為景曜二年，吳國為永安二年。 魏國，庚辰年正月，皇帝看到自己的威權日益衰落，心中非常憤怒，五月召見侍中王沈（王沈）、尚書王經（王經）、散騎常侍王業（王業），對他們說：
【English Translation】 English version
Dressed in robes adorned with the冕 (miǎn) and 旒 (liú) [ceremonial cap and hanging ornaments], with red 舄 (xì) [shoes] to match. In the fifth month of the third year, the emperor issued an edict appointing Sima Zhao (司馬昭) as Chancellor of State, conferring upon him the title of Duke of Jin (晉公), and bestowing upon him the Nine Bestowments (九錫) [nine special privileges granted to meritorious officials]. Sima Zhao declined. In the first month of spring in the fourth year of Ganlu (甘露) [sweet dew], two yellow dragons were seen in a well in Ningling (寧陵). The emperor said, 'The dragon symbolizes the virtue of the ruler. But the dragon is neither in the sky nor in the fields, but confined to a well. This is not an auspicious sign.' He then composed the 'Hidden Dragon Poem' to satirize himself. Sima Zhao was displeased upon seeing it. He reigned for seven years. In the Zhengyuan (正元) [first year] (two years) and Ganlu (甘露) [sweet dew] (five years, in the fifth month, the emperor passed away). In the year Jiaxu (甲戌), the Wei (魏) dynasty changed the era name to Zhengyuan (正元) [first year] (ninth month), the Shu (蜀) dynasty was in the seventeenth year of Yanxi (延熙), and the Wu (吳) dynasty was in the first year of Wufeng (五鳳). In the year Yihai (乙亥), in the first month of the second year of Zhengyuan (正元), Sima Shi (司馬師) passed away, the Shu dynasty was in the eighteenth year of Yanxi, and the Wu dynasty was in the second year of Wufeng. In the year Bingzi (丙子), the first year of Ganlu (甘露), the Shu dynasty was in the nineteenth year of Yanxi, and the Wu dynasty was in the first year of Taiping (太平). In the year Dingchou (丁丑), the second year of Ganlu, the Shu dynasty was in the twentieth year of Yanxi, and the Wu dynasty was in the second year of Taiping. In the Wei dynasty, in Xuzhou (許州) [belonging to Bianliang Road (汴梁路), with the commandery name Yingchuan (穎川), in the region of Yu (豫)], Zhu Shiheng (朱士衡) abandoned secular life and became a monk, marking the beginning of the emergence of Shramanas (沙門) [Buddhist monks] in the Han (漢) lands. He lectured on the Dharma and scriptures in Luoyang (洛陽), marking the beginning of lecturing on scriptures in this land. When there were doubts about the scriptures, Zhu Shiheng went directly to the Western Regions (西域) to seek Sanskrit texts to verify them (from his biography). In the year Wuyin (戊寅), the third year of Ganlu, the Shu dynasty was in the first year of Jingyao (景曜), and the sixth son of Emperor Jing of Wu (吳景帝休) was in the first year of Yong'an (永安). In the Wu dynasty, Wu Zhu Liang (吳主亮) [Lord Liang of Wu] was the youngest son of Sun Quan (孫權). He ascended the throne at the age of nine and reigned for six years. He was intelligent and talented. Sun Lin (孫琳) feared him and did not attend court. Wu Zhu Liang then plotted with Quan Shang (全尚) to assassinate Sun Lin, but the plot was exposed. In the ninth month, Sun Lin surrounded the palace with troops at night, deposed Wu Zhu Liang as the Prince of Kuaiji (會稽王), and welcomed Langya Wang Xiu (瑯琊王休) to the throne. Sun Lin later expressed resentment, and Wu Zhu Xiu resented him. He secretly plotted with Zhang Bu (張布) and Ding Feng (丁奉) to assassinate Sun Lin during the Laba (臘祭) [winter solstice sacrifice] festival, and exterminated Sun Lin's three clans. Wu Zhu Xiu was Emperor Jing. He reigned for six years (from the 'Wu Zhi' (吳志) [Records of Wu]). In the year Jimao (己卯), the Wei dynasty was in the fourth year of Ganlu, the Shu dynasty was in the second year of Jingyao, and the Wu dynasty was in the second year of Yong'an. In the Wei dynasty, in the first month of the year Gengchen (庚辰), the emperor saw his authority waning day by day and was filled with anger. In the fifth month, he summoned the Attendant Wang Shen (王沈), the Minister Wang Jing (王經), and the Regular Attendant Wang Ye (王業), and said to them:
司馬昭之心。路人所知也。吾不能坐受廢辱。今日當與卿自出討之。王經曰。昔魯昭公不忍季氏敗走失國為天下笑。今權在其門為日久矣。陛下一旦如此。無乃欲除疾而更深之邪。禍殆不測宜見重詳。帝乃出懷中黃素投地曰。行之決矣。遂拔劍升輦。率殿中宿衛蒼頭官僮鼓譟而出。中護軍賈充自外入。逆與帝戰于南闕下。太子舍人成濟問充曰。事急矣當云何。充曰。司馬公畜養汝等。正為今日。濟即抽戈刺帝殞于車下。壽二十歲。昭入殿中召群臣會議。尚書左僕射陳泰不至。昭使其舅尚書荀顗召之。泰入見悲慟。昭亦對之泣曰。玄伯卿何以處我。泰曰。獨有斬賈充少可以謝天下耳。昭久之曰。卿更思其次。泰曰。泰言惟有進於此。不知其次。昭乃不復。更言。太后下令罪狀高貴鄉公廢為庶人。收王經及其家屬付廷尉。經謝其母。母怡然笑而應曰。人誰不死。正恐不得其所。以此並命何恨之有。太傅司馬孚等。請以王禮葬高貴鄉公。太后許之。使中護軍司馬炎迎燕王宇之子常道鄉公璜于鄴。為明帝嗣。六月太后詔常道鄉公。更名奐即皇帝位。時年十五。
魏元帝
奐。武帝孫。在位五年。禪于晉封帝。為陳留王。宮于鄴。至惠帝太安元年薨。壽五十八。謚曰魏元皇帝。景元(四)成熙(一)。庚辰 魏六月
【現代漢語翻譯】 現代漢語譯本： 『司馬昭之心，路人皆知』。我不能坐等遭受廢黜的恥辱，今天應當和你們親自出兵討伐他。王經說：『從前魯昭公不能忍受季氏，倉皇逃走以致失去國家，被天下人恥笑。現在司馬氏的權力已經把持朝政很久了。陛下您一旦這樣做，恐怕是想要去除疾病反而使病情更加嚴重啊，災禍恐怕難以預測，應該慎重考慮。』皇帝於是從懷中拿出黃色的絹帛扔在地上說：『行動的決心已定！』於是拔出劍登上車輦，率領殿中侍衛和奴僕們喧鬧著衝了出去。中護軍賈充從外面進來，在南闕下迎戰皇帝。太子舍人成濟問賈充說：『情況緊急，現在該怎麼辦？』賈充說：『司馬公供養你們，正是爲了今天！』成濟隨即抽出戈刺殺了皇帝，皇帝死於車下，享年二十歲。司馬昭進入殿中召集群臣商議。尚書左僕射陳泰沒有到，司馬昭派他的舅舅尚書荀顗去召他。陳泰進來拜見，悲痛哭泣。司馬昭也對著他哭泣說：『玄伯，你讓我該怎麼辦？』陳泰說：『只有斬殺賈充，稍微可以向天下人謝罪罷了。』司馬昭過了很久說：『你再想想其他的辦法。』陳泰說：『我說的話只有進於此，不知道其他的辦法。』司馬昭於是不再說話，改說：太后下令，列舉高貴鄉公的罪狀，廢黜他為庶人，收捕王經及其家屬交給廷尉。王經向他的母親告別。他的母親怡然笑著回答說：『人誰不死？只是擔心不能死得其所。這樣一起喪命，還有什麼遺憾的呢？』太傅司馬孚等人，請求用王侯的禮儀安葬高貴鄉公。太后允許了。派遣中護軍司馬炎迎接燕王宇的兒子常道鄉公璜到鄴城，作為明帝的繼承人。六月，太后下詔，常道鄉公改名為奐，即皇帝位，時年十五歲。
魏元帝
奐（Huan），魏武帝的孫子，在位五年，禪位於晉朝，被封為陳留王，居住在鄴城。到晉惠帝太安元年去世，享年五十八歲，謚號為魏元皇帝。景元（四年），成熙（一年）。庚辰，魏六月。
【English Translation】 English version: 'Sima Zhao's intentions are known to all.' I cannot sit idly by and suffer the humiliation of being deposed. Today, I should personally lead you to punish him. Wang Jing said, 'In the past, Duke Zhao of Lu could not tolerate the Ji family and fled in defeat, losing his country and becoming a laughingstock to the world. Now, the power of the Sima family has been in control of the government for a long time. If Your Majesty acts in this way, I am afraid that you will only deepen the illness while trying to remove it. The disaster is unpredictable and should be carefully considered.' The emperor then took out a yellow silk from his bosom and threw it on the ground, saying, 'The decision to act is made!' Then he drew his sword, ascended the chariot, and led the palace guards and servants out with a clamor. Jia Chong (a military general), the Central Protector of the Army, entered from outside and fought against the emperor below the South Gate. Cheng Ji (a palace attendant), a retainer of the Crown Prince, asked Jia Chong, 'The situation is urgent, what should we do?' Jia Chong said, 'Lord Sima has been raising you for this very day!' Cheng Ji then drew his spear and stabbed the emperor, who died in the chariot at the age of twenty. Sima Zhao (name of a person) entered the palace and summoned the ministers to discuss. Chen Tai (name of a person), the Left Director of the Department of State Affairs, did not arrive. Sima Zhao sent his uncle Xun Yi (name of a person), the Director of the Department of State Affairs, to summon him. Chen Tai entered and wept bitterly. Sima Zhao also wept to him, saying, 'Xuanbo (Chen Tai's courtesy name), what should I do?' Chen Tai said, 'Only by executing Jia Chong can we slightly apologize to the world.' Sima Zhao said after a long time, 'Think of another way.' Chen Tai said, 'My words only advance to this point, I know no other way.' Sima Zhao then stopped speaking and changed his words. The Empress Dowager issued an order, listing the crimes of Gao Guixiang Gong (title of the emperor), deposing him as a commoner, and arresting Wang Jing (name of a person) and his family and handing them over to the Court of Justice. Wang Jing bid farewell to his mother. His mother replied with a smile, 'Who can avoid death? I am only afraid of not dying in the right place. To die together in this way, what regrets are there?' Grand Tutor Sima Fu (name of a person) and others requested that Gao Guixiang Gong be buried with the rites of a king. The Empress Dowager allowed it. She sent the Central Protector of the Army, Sima Yan (name of a person), to welcome Huang (name of a person), the son of Yan Wang Yu (title of a king), the Duke of Changdaoxiang, to Ye (name of a place) as the successor of Emperor Ming. In June, the Empress Dowager issued an edict, changing the name of the Duke of Changdaoxiang to Huan (name of a person), who ascended the throne at the age of fifteen.
Emperor Yuan of Wei
Huan (name of a person), the grandson of Emperor Wu, reigned for five years, abdicated to the Jin Dynasty, and was enfeoffed as the King of Chenliu, residing in Ye. He died in the first year of Tai'an during the reign of Emperor Hui of Jin, at the age of fifty-eight, and was given the posthumous title of Emperor Yuan of Wei. Jingyuan (four years), Chengxi (one year). Gengchen, June of Wei.
改 景元元年 蜀 景曜三年 吳 永安三年 辛巳 景元二年 景曜四年 永安四年 壬午 景元三年 景曜五年 永安五年
譙郡嵇康。文辭壯麗。好言莊老。而尚奇任俠。與陳留院籍．籍兄子咸．河內山濤．河南向秀．瑯玡王戎．沛人劉伶。特相友善。號竹林七賢。癸未 魏分益州為梁州 景元四年 蜀改炎興元年後主禪降魏封扶風王 吳 永安六年 甲申 咸熙元年 吳主休五月殂皓立 元興元年
吳永安七年五月休死。謚曰景皇帝。丞相濮陽與左將軍張布說朱太后。不立休子𩅦乃立皓。皓權太子和之子。改元元興 𩅦(音灣)。
西域沙門至魏譯佛經凡六人。曰曇柯迦羅．曇無德．康僧鎧．支強梁接．白延．支強梁接。出經律論十二部。
魏咸熙元年三月。進晉公昭爵文王。五月追命舞陽文宣侯司馬懿為晉宣王。忠武侯司馬師為景王。乙酉年五月加文王世子曰太子。八月文王司馬昭卒。太子嗣為相國晉王。十二月帝禪位於晉王。
右魏五主。合四十五年。天下歸晉。
𩅦 按吳主詔曰。太子名𩅦。𩅦音如湖水灣奧之灣字也。
晉
姓司馬氏。河內人。世執魏政。受魏禪。王金德。都上洛曰西晉。移都建康曰東晉。
西晉武帝惠帝懷帝愍帝
【現代漢語翻譯】 現代漢語譯本： 改：魏國景元元年，蜀漢景耀三年，吳國永安三年。辛巳：魏國景元二年，蜀漢景耀四年，吳國永安四年。壬午：魏國景元三年，蜀漢景耀五年，吳國永安五年。
譙郡的嵇康，文章辭藻華麗，喜好談論莊周、老子之學，又崇尚標新立異，推崇俠義。與陳留的阮籍（Ruan Ji），阮籍的侄子阮咸（Ruan Xian），河內的山濤（Shan Tao），河南的向秀（Xiang Xiu），瑯琊的王戎（Wang Rong），沛國的劉伶（Liu Ling），特別友好，號稱『竹林七賢』。癸未：魏國分益州為梁州。景元四年，蜀漢改年號為炎興元年，後主劉禪（Liu Shan）投降魏國，被封為扶風王。吳國永安六年。甲申：魏國咸熙元年，吳主孫休（Sun Xiu）五月去世，孫皓（Sun Hao）繼位，改年號為元興元年。
吳國永安七年五月，孫休去世，謚號為景皇帝。丞相濮陽興（Puyang Xing）與左將軍張布（Zhang Bu）勸說朱太后，不要立孫休的兒子孫𩅦（Sun Wan），而立孫皓。孫皓是原太子孫和（Sun He）的兒子，改年號為元興。𩅦（音灣）。
西域的沙門（Shamen，佛教僧侶）來到魏國，翻譯佛經，共有六人，名叫曇柯迦羅（Tand Kejia Luo），曇無德（Tan Wude），康僧鎧（Kang Sengkai），支強梁接（Zhi Qiangliang Jie），白延（Bai Yan），支強梁接（Zhi Qiangliang Jie）。翻譯出經、律、論共十二部。
魏國咸熙元年三月，晉陞晉公司馬昭（Sima Zhao）的爵位為文王。五月，追封舞陽文宣侯司馬懿（Sima Yi）為晉宣王，忠武侯司馬師（Sima Shi）為景王。乙酉年五月，加封文王司馬昭的世子為太子。八月，文王司馬昭去世，太子司馬炎（Sima Yan）繼承為相國、晉王。十二月，魏元帝曹奐（Cao Huan）將帝位禪讓給晉王。
以上是魏國五位君主，合計四十五年。天下歸於晉。
𩅦：根據吳主詔書說，太子名叫𩅦，𩅦的讀音如同湖水灣奧的『灣』字。
晉
姓司馬氏，是河內人。世代掌握魏國政權，接受魏國的禪讓。司馬炎（Sima Yan）以金德稱王。定都上洛的稱為西晉，遷都建康的稱為東晉。
西晉有武帝（Wudi）司馬炎，惠帝（Huidi）司馬衷，懷帝（Huaidi）司馬熾，愍帝（Mindi）司馬鄴。
【English Translation】 English version: Gai: Wei State, Jingyuan 1st year; Shu State, Jingyao 3rd year; Wu State, Yong'an 3rd year. Xin Si: Wei State, Jingyuan 2nd year; Shu State, Jingyao 4th year; Wu State, Yong'an 4th year. Ren Wu: Wei State, Jingyuan 3rd year; Shu State, Jingyao 5th year; Wu State, Yong'an 5th year.
Ji Kang (Ji Kang) of Qiao Commandery, his writings were magnificent, he liked to talk about Zhuang Zhou and Lao Tzu, and he admired novelty and chivalry. He was particularly friendly with Ruan Ji (Ruan Ji) of Chenliu, Ruan Xian (Ruan Xian), Ruan Ji's nephew, Shan Tao (Shan Tao) of Henan, Xiang Xiu (Xiang Xiu) of Henan, Wang Rong (Wang Rong) of Langya, and Liu Ling (Liu Ling) of Pei, and they were known as the 'Seven Sages of the Bamboo Grove'. Gui Wei: Wei State divided Yizhou into Liangzhou. Jingyuan 4th year, Shu State changed the era name to Yanxing 1st year, and the Later Ruler Liu Shan (Liu Shan) surrendered to Wei and was enfeoffed as the King of Fufeng. Wu State, Yong'an 6th year. Jia Shen: Wei State, Xianxi 1st year, Wu ruler Sun Xiu (Sun Xiu) died in May, and Sun Hao (Sun Hao) succeeded to the throne, changing the era name to Yuanxing 1st year.
In the 5th month of the 7th year of Yong'an in Wu, Sun Xiu died and was given the posthumous title of Emperor Jing. Prime Minister Puyang Xing (Puyang Xing) and Left General Zhang Bu (Zhang Bu) persuaded Empress Dowager Zhu not to establish Sun Wan (Sun Wan), Sun Xiu's son, but to establish Sun Hao. Sun Hao was the son of the former Crown Prince Sun He (Sun He), and the era name was changed to Yuanxing. Wan (pronounced 'wan').
Shamen (Shamen, Buddhist monks) from the Western Regions came to Wei to translate Buddhist scriptures, a total of six people, named Tan Kejia Luo (Tand Kejia Luo), Tan Wude (Tan Wude), Kang Sengkai (Kang Sengkai), Zhi Qiangliang Jie (Zhi Qiangliang Jie), Bai Yan (Bai Yan), Zhi Qiangliang Jie (Zhi Qiangliang Jie). Twelve parts of Sutras, Vinaya, and Shastras were translated.
In the 3rd month of the 1st year of Xianxi in Wei, Duke Zhao of Jin, Sima Zhao (Sima Zhao), was promoted to King Wen. In May, Marquis Wuyang Wenxuan Sima Yi (Sima Yi) was posthumously named King Xuan of Jin, and Marquis Zhongwu Sima Shi (Sima Shi) was named King Jing. In the 5th month of the year Yi You, the heir of King Wen was named Crown Prince. In August, King Wen Sima Zhao died, and Crown Prince Sima Yan (Sima Yan) succeeded as Chancellor and King of Jin. In December, Emperor Cao Huan (Cao Huan) of Wei abdicated the throne to the King of Jin.
The above are the five rulers of Wei, totaling forty-five years. The world belonged to Jin.
Wan: According to the edict of the ruler of Wu, the crown prince was named Wan, and the pronunciation of Wan is like the 'wan' character in the bay of a lake.
Jin
The surname is Sima, and they were from Henan. For generations, they held the power of Wei and accepted the abdication of Wei. Sima Yan (Sima Yan) reigned with the virtue of metal. The capital was established in Luoyang, called Western Jin, and the capital was moved to Jiankang, called Eastern Jin.
The Western Jin Dynasty included Emperor Wu (Wudi) Sima Yan, Emperor Hui (Huidi) Sima Zhong, Emperor Huai (Huaidi) Sima Chi, and Emperor Min (Mindi) Sima Ye.
武皇帝
諱炎。字安世。文帝昭之子也。受魏禪即皇帝位。封魏帝為陳留王。追尊晉宣王懿為高祖宣皇帝(懿字仲達)景王師為世宗景皇帝(師字子元)宣帝長子也。壽四十八歲。文王昭為太祖文皇帝(昭字子上)景帝母弟也。壽五十五歲。武帝在位二十五年。壽五十五歲○泰始(十)咸寧(五)太康(十)。乙酉 晉 泰始元年 十帝崇重佛事廣造伽藍方誌 吳 甘露元年 徙都武昌
吳主皓始即位。遍毀神祠。波及梵宇。臣僚諫曰。先帝感瑞創寺不可毀也。皓乃遣張昱往告康僧會。會挫其辭。理辯鋒出。昱不能屈。歸以會才高聞。皓召至。問曰。佛言善惡報應可得聞乎。會曰。明主以孝慈治天下。則赤鴉翔而老人(星名)見。以仁德育萬物。則醴泉洌而嘉禾茁。善既有應。惡亦如之。故為惡于隱鬼得而誅之。為惡于顯人得而誅之。易稱積善餘慶。詩美求福不回。雖儒典之格言。即佛教之明訓。皓曰。然則周孔既明安用佛教。會曰。周孔不欲深言故略示其跡。佛教不止淺言故詳示其要。皆為善也。聖人惟恐善之不多。陛下以為嫌何也。皓無以酬之遂罷。皓有疾請會說法悔罪。會為開示玄要。及授五戒。少頃疾愈。由是奉會為師。崇飾寺塔(法苑珠林)。丙戌 泰始二年 吳 寶鼎元年
【現代漢語翻譯】 現代漢語譯本 武皇帝 名諱為炎，字安世，是文帝司馬昭的兒子。他接受魏國的禪讓，即位為皇帝。封魏帝為陳留王。追尊晉宣王司馬懿（字仲達）為高祖宣皇帝，追尊景王司馬師為世宗景皇帝（字子元），司馬師是宣帝的長子。享年四十八歲。文王司馬昭為太祖文皇帝（字子上），是景帝的同母弟。享年五十五歲。武帝在位二十五年，享年五十五歲。 年號：泰始（十年），咸寧（五年），太康（十年）。 乙酉年，晉泰始元年，晉武帝崇尚佛事，廣建伽藍（寺廟）。吳國甘露元年，遷都武昌。 吳主孫皓剛即位時，大肆毀壞神祠，波及到佛教寺廟。臣僚勸諫說：『先帝感應祥瑞而建立的寺廟不可毀壞。』孫皓於是派遣張昱前去責難康僧會（西域僧人，最早將佛教傳入中國的人之一）。康僧會以雄辯的言辭駁倒了他，義理辯論鋒芒畢露，張昱無法使他屈服，回去后稟告孫皓康僧會才學很高。孫皓召見康僧會，問道：『佛所說的善惡報應可以聽聞嗎？』康僧會說：『英明的君主以孝慈治理天下，那麼赤色的烏鴉就會飛翔，老人星（星名）就會出現；以仁德養育萬物，那麼甘美的泉水就會涌出，吉祥的禾苗就會生長。善有善報，惡有惡報。所以在暗處作惡，鬼神會誅殺他；在明處作惡，人們會誅殺他。《易經》說積累善行，會有多餘的福慶。《詩經》讚美尋求福報，不會落空。』這些雖然是儒家典籍的格言，也就是佛教的明確訓誡。』孫皓說：『既然周公、孔子已經闡明了這些道理，那還要佛教做什麼呢？』康僧會說：『周公、孔子是不想深入闡述，所以只是簡略地顯示了這些道理的跡象。佛教不只是淺顯地談論，所以詳細地闡述了這些道理的要點。都是爲了行善啊。聖人只怕善事做得不夠多，陛下您為什麼反而嫌棄它呢？』孫皓無言以對，於是作罷。孫皓生病，請康僧會說法，懺悔罪過。康僧會為他開示玄妙的道理，並授予他五戒。不久，孫皓的病就好了。因此，孫皓奉康僧會為師，崇尚裝飾寺廟佛塔（出自《法苑珠林》）。 丙戌年，泰始二年，吳國寶鼎元年。
【English Translation】 English version Emperor Wu His personal name was Yan, and his courtesy name was Anshi. He was the son of Emperor Wen, Sima Zhao. He received the abdication from the Wei dynasty and ascended the throne as emperor. He enfeoffed the Wei Emperor as the King of Chenliu. He posthumously honored Sima Yi (courtesy name Zhongda), the King Xuan of Jin, as the Grand Ancestor Xuan Emperor, and Sima Shi, the King Jing (courtesy name Ziyuan), as the Emperor Jing of the World Sect, Sima Shi was the eldest son of Emperor Xuan. He lived to be forty-eight years old. Sima Zhao, the King Wen, was honored as the Grand Ancestor Wen Emperor (courtesy name Zishang), and was the younger brother of Emperor Jing from the same mother. He lived to be fifty-five years old. Emperor Wu reigned for twenty-five years and lived to be fifty-five years old. Era names: Taishi (10 years), Xianning (5 years), Taikang (10 years). In the year of Yiyou, the first year of the Taishi era of the Jin dynasty, Emperor Wu of Jin revered Buddhist affairs and extensively built Sangharama (monasteries). In the first year of the Ganlu era of the Wu dynasty, the capital was moved to Wuchang. When Sun Hao, the ruler of Wu, first ascended the throne, he extensively destroyed shrines, which also affected Buddhist monasteries. His officials advised him, saying, 'The monasteries built by the late emperor in response to auspicious omens should not be destroyed.' Sun Hao then sent Zhang Yu to challenge Kang Senghui (a monk from the Western Regions, one of the first to introduce Buddhism to China). Kang Senghui refuted him with eloquent words, and his arguments were sharp and incisive. Zhang Yu could not subdue him and returned to report to Sun Hao that Kang Senghui was highly talented. Sun Hao summoned Kang Senghui and asked, 'Can the Buddhist teachings of karmic retribution for good and evil be heard?' Kang Senghui said, 'If an enlightened ruler governs the world with filial piety and compassion, then red crows will fly and the Canopus star (star name) will appear; if he nurtures all things with benevolence and virtue, then sweet springs will flow and auspicious crops will grow. Good deeds have good consequences, and evil deeds have evil consequences. Therefore, if one commits evil in secret, the ghosts and spirits will punish him; if one commits evil in public, the people will punish him. The 'Book of Changes' says that accumulating good deeds will bring surplus blessings. The 'Book of Poetry' praises seeking blessings without fail.' These, although are maxims from Confucian classics, are also clear instructions from Buddhism.' Sun Hao said, 'Since the Duke of Zhou and Confucius have already clarified these principles, what is the need for Buddhism?' Kang Senghui said, 'The Duke of Zhou and Confucius did not want to elaborate deeply, so they only briefly showed the signs of these principles. Buddhism does not just talk about them superficially, so it elaborates on the essentials of these principles in detail. All are for doing good. Sages only fear that good deeds are not done enough, why does Your Majesty dislike it?' Sun Hao was speechless and dismissed the matter. When Sun Hao fell ill, he asked Kang Senghui to preach the Dharma and repent for his sins. Kang Senghui expounded the profound principles to him and bestowed upon him the five precepts. Soon after, Sun Hao recovered from his illness. Therefore, Sun Hao revered Kang Senghui as his teacher and promoted the decoration of temples and pagodas (from 'Fa Yuan Zhu Lin'). In the year of Bingxu, the second year of the Taishi era, the first year of the Baoding era of the Wu dynasty.
燉煌菩薩 月氏國沙門竺曇摩羅察。晉言法護。至洛陽。護學究三十六國道術兼通其事。及自天竺大赍梵本婆羅門經達于玉門。因居燉煌。世號燉煌菩薩初譯法華經。曰正法華者是也。后游洛邑及之江左。晉懷帝永嘉中隨處譯經。未嘗暫停。時優婆塞聶承遠執筆助翻。垂四百卷。及承遠卒。其子道真詬稟咨承法護筆授。道真亦自譯經六十餘卷。時晉沙門釋法炬．法立．支敏度．及優婆塞衛仕度等譯出衆經。炬與立等每相參合。廣略同異。編次部類。凡一百四十餘卷。復有沙門疆良樓至．安法欽．竺叔蘭．白法祖．支法度等各出眾經。所以西晉已來宣譯增盛。教相廣流此土者。法護有殊功。護所譯經凡一百七十五部。至晉愍帝建興元年絕筆不譯。護嘗于燉煌(今甘肅省沙州路。古流沙地。禹貢雍州之域也)建立伽藍。精進行道 秦筑長城西不過臨洮則未有此地漢為燉煌郡。陽關玉門關洼水在焉。漢武帝嘗得奇馬於水邊是也(圖經)。丁亥 晉 泰始三年 吳寶鼎二年 還都建業 戊子 泰始四年 寶鼎三年 己丑 泰始五年 建衡元年 庚寅 泰始六年 建衡二年 辛卯 泰始七年 建衡三年 壬辰 泰始八年 鳳凰元年 癸巳 泰始九年 鳳凰二年 甲午 泰始十年 鳳凰三年 乙未 咸寧元年 天冊元年 丙申
咸寧二年 天璽元年 丁酉 咸寧三年 天紀元年 戊戌 咸寧四年 天紀二年 己亥 晉 咸寧五年 吳皓 天紀三年 庚子 太康元年 四月滅吳 天紀四年四月祚終
夏四月。孫皓歸晉。賜爵歸命侯。吳四主合五十九年。譯經道俗四人。出經一百八十九部凡四百一十七卷(譯記)。
法師康僧會。是年九月入滅。會譯經十四部凡三十卷(本傳)。
辛丑太康二年。壬寅太康三年。
世尊舍利 是年出現明州(今浙東道慶元路也)今阿育王山廣利禪寺(初見周共和時)。
癸卯(四年)甲辰(五年)乙巳(六年)丙午(七年)丁未(八年)戊申(九年)。
朱士衡。初魏高貴鄉公甘露二年講道行經。有疑難直往西域求梵本證之。至是丁未年。得梵本于于闐國。將發歸程。于闐小乘眾白其國王曰。漢人慾以婆羅門書惑亂正典。王若不禁將盲聾漢地。士衡憤慨曰。此佛經也。乃求燒經為證。王積薪縱火。火燼經在。光明錯發。王眾駭服。王乃津遣送達洛陽。士衡復至許昌。又二年于闐國尊者無叉羅所譯放光般若經三十卷是也(本傳) 己酉太康十年。
惠帝
諱衷。字正度。武帝第二子。泰始二年立為皇太子。為人戇騃。母楊皇后保護之。武帝亦以皇孫遹聰慧故
【現代漢語翻譯】 現代漢語譯本 咸寧二年（276年），天璽元年，丁酉年；咸寧三年（277年），天紀元年，戊戌年；咸寧四年（278年），天紀二年，己亥年。晉朝時期。 咸寧五年（279年），吳國孫皓時期，天紀三年，庚子年；太康元年（280年），四月滅吳，天紀四年四月孫皓的統治結束。
夏季四月，孫皓歸降晉朝，被賜予爵位歸命侯。吳國四位君主共統治五十九年。翻譯佛經的僧人和俗人共四人，翻譯出佛經一百八十九部，共四百一十七卷（見譯經記錄）。
法師康僧會，於該年九月圓寂。康僧會翻譯佛經十四部，共三十卷（見本傳）。
辛丑年（281年），太康二年；壬寅年（282年），太康三年。
世尊舍利（Buddha's relics），於該年出現在明州（Mingzhou，今浙江東道慶元路一帶），即現在的阿育王山廣利禪寺（Guangli Chan Temple at Mount Asoka）（最初見於周共和時期）。
癸卯年（283年），太康四年；甲辰年（284年），太康五年；乙巳年（285年），太康六年；丙午年（286年），太康七年；丁未年（287年），太康八年；戊申年（288年），太康九年。
朱士衡（Zhu Shiheng），最初在魏國高貴鄉公甘露二年（257年）講道弘揚佛經。遇到疑問，就直接前往西域尋求梵文原本進行驗證。到了丁未年（287年），在於闐國（Yutian Kingdom）得到了梵文原本，準備啟程返回。于闐國的小乘佛教徒對他們的國王說：『想要用婆羅門（Brahman）的書籍迷惑擾亂正統佛典，如果國王您不禁止，將會使漢地的人們盲聾。』朱士衡憤慨地說：『這是佛經！』於是請求用火燒經來驗證。國王堆積柴火點燃，火熄滅后，經書還在，並且發出光芒。國王和眾人驚駭信服。國王於是派人護送經書到達洛陽。朱士衡又到了許昌。又過了兩年，由於闐國的尊者無叉羅（Mokshala）所翻譯的《放光般若經》（Fangguang Borejing）三十卷就是這些梵文原本（見本傳）。己酉年（289年），太康十年。
惠帝（Emperor Hui）
名諱為衷（Zhong），字正度（Zhengdu），是武帝（Emperor Wu）的第二個兒子。泰始二年（266年）被立為皇太子。為人愚笨癡呆，他的母親楊皇后（Empress Yang）保護他。武帝也因為皇孫遹（Yu）聰慧的緣故，沒有廢黜他。
【English Translation】 English version In the second year of Xianning (276 AD), the first year of Tianxi, the year of Dingyou; the third year of Xianning (277 AD), the first year of Tianji, the year of Wuxu; the fourth year of Xianning (278 AD), the second year of Tianji, the year of Jihai. During the Jin Dynasty. In the fifth year of Xianning (279 AD), during the reign of Sun Hao of Wu, the third year of Tianji, the year of Gengzi; the first year of Taikang (280 AD), Wu was destroyed in April, and Sun Hao's reign ended in April of the fourth year of Tianji.
In the fourth month of summer, Sun Hao surrendered to the Jin Dynasty and was granted the title of Marquis Guiming. The four rulers of Wu reigned for a total of fifty-nine years. Four monks and laypeople translated Buddhist scriptures, producing 189 scriptures in 417 volumes (see translation records).
The Dharma master Kang Senghui passed away in September of that year. Kang Senghui translated 14 scriptures in 30 volumes (see biography).
The year of Xinchou (281 AD), the second year of Taikang; the year of Renyin (282 AD), the third year of Taikang.
The Sharira (Buddha's relics) of the World Honored One appeared in Mingzhou (present-day Qingyuan Road in eastern Zhejiang) in that year, namely the Guangli Chan Temple at Mount Asoka (first seen during the Gonghe period of the Zhou Dynasty).
The year of Guimao (283 AD), the fourth year of Taikang; the year of Jiachen (284 AD), the fifth year of Taikang; the year of Yisi (285 AD), the sixth year of Taikang; the year of Bingwu (286 AD), the seventh year of Taikang; the year of Dingwei (287 AD), the eighth year of Taikang; the year of Wushen (288 AD), the ninth year of Taikang.
Zhu Shiheng initially lectured on and propagated the scriptures in the second year of Ganlu during the reign of Duke Gaoguixiang of Wei (257 AD). When encountering doubts, he would directly go to the Western Regions to seek the original Sanskrit texts for verification. In the year of Dingwei (287 AD), he obtained the original Sanskrit texts in the Kingdom of Yutian and prepared to return. The Hinayana Buddhists of Yutian said to their king: 'They want to confuse and disturb the orthodox Buddhist scriptures with Brahman books. If Your Majesty does not prohibit it, it will make the people of Han land blind and deaf.' Zhu Shiheng said indignantly: 'These are Buddhist scriptures!' So he requested to burn the scriptures as proof. The king piled up firewood and lit it, and after the fire went out, the scriptures remained and emitted light. The king and the people were shocked and convinced. The king then sent people to escort the scriptures to Luoyang. Zhu Shiheng also went to Xuchang. Two years later, the thirty volumes of the Fangguang Borejing (Perfection of Wisdom Sutra) translated by the Venerable Mokshala of the Kingdom of Yutian were these original Sanskrit texts (see biography). The year of Jiyou (289 AD), the tenth year of Taikang.
Emperor Hui
His personal name was Zhong, and his courtesy name was Zhengdu. He was the second son of Emperor Wu. He was made crown prince in the second year of Taishi (266 AD). He was foolish and dull-witted, and his mother, Empress Yang, protected him. Emperor Wu did not depose him because his grandson Yu was intelligent.
不忍廢。武帝崩。太子即位。尊楊皇后曰皇太后。立妃賈氏為皇后。八月立廣陵王遹為皇太子。至丙寅光熙元年也。十一月帝食餅中毒崩。在位十七年。四十八歲。帝于洛下造興聖寺。常供千僧(弘明集)永熙(一)元康(九)永康(一)永寧(一)大安(二)永興(二)先熙(一)。
庚戌永熙元年四月武帝崩。帝即位改元。
辛亥元康元年正月改永平。又改元康(帝紀)。
皇后賈氏。險悍多權。略不肯以婦道事太后。欲干預政事。為太傅楊駿所抑。二月后密與殿中郎孟觀李肇謀。誅駿夷三族。死者數千人。后矯詔送太后永寧宮(竟卒于金墉城)徴宣帝子汝南王亮為太宰。與太保衛瓘皆錄尚書事。執政竟瓘惡衛軍將軍楚王瑋(帝之弟也)剛愎好殺。罷其軍。權遣之國瑋忿怨。六月后使帝手詔賜瑋。免亮及瓘官。瑋遂勒本軍矯詔執亮瓘殺之。太子少傅張華使董猛說賈后。宜以瑋專殺之罪誅之。后亦欲殺瑋。華白帝遣殿中將軍王宮赍騶虞幡麾眾曰。楚王矯詔勿聽也。眾釋仗走執瑋下廷尉斬之。於是賈后專朝矣(帝紀)。
元康六年丙辰。西竺沙門耆域。初來交廣。既達襄陽。此年至洛陽。見比丘衣服華麗乃曰。大違戒律非佛意也。太守滕永文兩腿攣屈。經年不能起行。求域治之。域以凈衣楊
【現代漢語翻譯】 現代漢語譯本： 不忍心廢棄（史書的編寫）。武帝駕崩，太子即位，尊楊皇后為皇太后，冊立妃子賈氏為皇后。八月，立廣陵王遹（yù）為皇太子。到了丙寅年，即光熙元年。十一月，皇帝因食用餅中毒而駕崩，在位十七年，享年四十八歲。皇帝在洛陽建造了興聖寺，經常供養一千名僧人（出自《弘明集》）。年號有：永熙（一年）、元康（九年）、永康（一年）、永寧（一年）、大安（二年）、永興（二年）、先熙（一年）。
庚戌年，永熙元年四月，武帝駕崩。皇帝即位，改年號。
辛亥年，元康元年正月，改年號為永平，又改年號為元康（出自《帝紀》）。
皇后賈氏，陰險兇悍，專權跋扈，極少以婦道侍奉皇太后，想要干預朝政，被太傅楊駿（jùn）壓制。二月，賈后秘密與殿中郎孟觀、李肇（zhào）合謀，誅殺了楊駿，並誅滅了他的三族，被殺者數千人。賈后假傳詔令，將皇太后送往永寧宮（最終死於金墉城）。徵召宣帝的兒子汝南王亮（liàng）為太宰，與太保衛瓘（guàn）一同錄尚書事，執掌朝政。衛瓘厭惡衛軍將軍楚王瑋（wěi）（皇帝的弟弟）剛愎自用，喜好殺戮，罷免了他的軍隊，讓他返回封國。楚王瑋對此忿恨不滿。六月，賈后讓皇帝下達手詔賜給楚王瑋，罷免了汝南王亮和衛瓘的官職。楚王瑋於是統領自己的軍隊，假傳詔令，逮捕並殺害了汝南王亮和衛瓘。太子少傅張華（huá）派董猛（měng）勸說賈后，認為應該以楚王瑋擅自殺人的罪名誅殺他。賈后也想殺楚王瑋。張華稟告皇帝，派遣殿中將軍王宮（gōng）拿著騶虞幡（zōu yú fān），指揮眾人說：『楚王是假傳詔令，不要聽從他！』眾人放下武器逃走，逮捕了楚王瑋，將其交給廷尉處斬。於是賈后專權朝政（出自《帝紀》）。
元康六年，丙辰年。西竺沙門耆域（qí yù），最初來到交州、廣州一帶，之後到達襄陽，這年到達洛陽。他看到比丘的衣服華麗，於是說：『這大大違背了戒律，不是佛陀的本意。』太守滕永文（téng yǒng wén）雙腿攣縮彎曲，多年不能站立行走，請求耆域醫治。耆域用乾淨的衣服和楊枝...
【English Translation】 English version: Unable to bear abandoning (the writing of history). Emperor Wu died, and the Crown Prince ascended the throne, honoring Empress Yang as Empress Dowager and establishing Consort Jia as Empress. In the eighth month, Guangling King Yu (Crown Prince) was established as Crown Prince. It reached the year of Bingyin, the first year of Guangxi. In the eleventh month, the Emperor died from poisoning after eating a cake, having reigned for seventeen years at the age of forty-eight. The Emperor built Xingsheng Temple in Luoyang, regularly providing for a thousand monks (from 'Hongming Ji'). Era names: Yongxi (1 year), Yuankang (9 years), Yongkang (1 year), Yongning (1 year), Daan (2 years), Yongxing (2 years), Xianxi (1 year).
In the year of Gengxu, the first year of Yongxi, in the fourth month, Emperor Wu died. The Emperor ascended the throne and changed the era name.
In the year of Xinhai, the first month of the first year of Yuankang, the era name was changed to Yongping, and then changed to Yuankang (from 'Emperor's Records').
Empress Jia was treacherous, fierce, and wielded much power. She rarely served the Empress Dowager with the proper conduct of a wife and sought to interfere in state affairs, which was suppressed by Grand Tutor Yang Jun. In the second month, the Empress secretly conspired with Palace Attendants Meng Guan and Li Zhao to execute Yang Jun and exterminate his three clans, resulting in the deaths of thousands. The Empress falsely issued an edict, sending the Empress Dowager to Yongning Palace (eventually dying in Jin Yong City). Ru'nan King Liang (son of Emperor Xuan) was summoned as Grand Protector, and together with Grand Guardian Wei Guan, they both recorded matters of the Imperial Secretariat, taking charge of the government. Wei Guan disliked General of the Guards Chu King Wei (the Emperor's younger brother) for being stubborn and fond of killing, so he dismissed his army and ordered him to return to his fiefdom. Chu King Wei was resentful. In the sixth month, the Empress had the Emperor issue a handwritten edict to Chu King Wei, dismissing Liang and Guan from their positions. Chu King Wei then led his army, falsely issuing an edict, arresting and killing Liang and Guan. Junior Tutor to the Crown Prince, Zhang Hua, sent Dong Meng to persuade Empress Jia that Wei should be executed for the crime of unauthorized killing. The Empress also wanted to kill Wei. Zhang Hua reported to the Emperor, who dispatched Palace General Wang Gong, carrying the Zouyu banner, commanding the crowd, saying: 'Chu King is falsely issuing an edict, do not listen to him!' The crowd laid down their weapons and fled, arresting Chu King Wei and handing him over to the Court of Justice for execution. Thus, Empress Jia monopolized the court (from 'Emperor's Records').
In the sixth year of Yuankang, the year of Bingchen. The Western Indian monk Qiyu first arrived in Jiaozhou and Guangzhou, then reached Xiangyang, and this year arrived in Luoyang. Seeing the luxurious clothing of the Bhikkhus, he said: 'This greatly violates the precepts and is not the Buddha's intention.' Prefect Teng Yongwen's legs were contracted and bent, and he had been unable to stand and walk for many years, so he sought treatment from Qiyu. Qiyu used clean clothes and willow branches...
枝拂之者三。滕即能行。域知世之將亂。乃辭歸天竺。有僧乞言為誡。域令會眾。眾集。域升座曰。守口攝身意。慎勿犯眾惡。修行一切善。如是得度世。言訖便默。眾遮道請中食者數百人。域許之。明日域分應其家。各喜其來。及發洛南徐行。而追者莫及。域以杖畫地曰。於此訣矣。是日有出長安者。見域在大寺。有賈胡濕登者。其夕會域宿于流沙(本傳)。
己未元康九年。賈后計謀廢太子遹。以帝弟成都王穎鎮鄴。以宣帝弟之孫河間王颙鎮關中。
庚申永康元年正月。賈后殺太子遹于許昌。四月趙王倫(宣帝第九子也)以孫秀計討賈后。廢為庶人。斬賈謐。倫陰與孫秀謀篡位。先除朝望且報宿怨。執張華裴頠解系等斬之。倫矯詔賜賈后死謚故太子遹曰愍懷。秋八月。孫秀以宿恨害石崇。詔加相國倫九錫。
辛酉永寧元年正月。相國倫使散騎常侍義陽王威逼奪帝璽綬。使禪位於倫。倫備法駕入宮。即皇帝位。改元建始。帝出居金墉城。惠帝弟齊王冏。成都王穎河間王颙。常山王又等。四月起兵討倫。斬孫秀等於中書省。迎帝于金墉城復位。賜倫死並收其子荂(妨無切)誅之。六月詔齊王冏為大司馬加九錫(九錫見王莽下)。常山王改封長沙。
壬戌大安元年。齊武閔王冏既得志頗驕奢擅
【現代漢語翻譯】 現代漢語譯本： 有三次有人拂動樹枝，滕就能行走。域知道世道將要混亂，於是告辭返回天竺（India）。有個僧人向他乞求教誨作為告誡。域召集眾人，眾人聚集后，域登上座位說：『守護口舌，約束身心意念，謹慎不要觸犯各種惡行，修行一切善事，這樣才能得度脫離世間。』說完便沉默不語。眾人攔住道路請求中午供齋的有數百人，域答應了他們。第二天，域分別應邀前往他們家中，各家都為他的到來感到高興。等到從洛陽出發向南慢慢行走時，追趕的人都趕不上了。域用手杖在地上畫了一條線說：『就在這裡告別了。』當天有從長安出來的人，看見域在大寺廟裡。有個胡人商人名叫濕登，那天晚上和域一起住在流沙（沙漠）(見《高僧傳》)。
己未年元康九年，賈后（皇后名）策劃廢黜太子遹（yù）。讓皇帝的弟弟成都王穎（yǐng）鎮守鄴（yè），讓宣帝（司馬懿）的弟弟的孫子河間王颙（yóng）鎮守關中。
庚申年永康元年正月，賈后在許昌殺害太子遹。四月，趙王倫（司馬懿第九個兒子）用孫秀的計謀討伐賈后，廢黜賈后為庶人，斬殺賈謐（mì）。趙王倫暗中與孫秀謀劃篡位，先剷除有聲望的人並報過去的仇恨，逮捕張華、裴頠（wèi）、解系（xiè xì）等人並將他們斬殺。趙王倫假傳詔書賜死賈后，謚號故太子遹為愍（mǐn）懷。秋季八月，孫秀因為過去的仇恨殺害石崇。皇帝下詔加封相國趙王倫九錫（古代帝王對大臣的最高禮遇）。
辛酉年永寧元年正月，相國趙王倫派散騎常侍義陽王威（wēi）逼迫皇帝奪取帝璽綬帶，讓皇帝禪位給趙王倫。趙王倫以完備的皇帝儀仗進入皇宮，即皇帝位，改年號為建始。皇帝遷出居住在金墉（yōng）城。惠帝（司馬衷）的弟弟齊王冏（jiǒng）、成都王穎、河間王颙、常山王乂（yì）等，在四月起兵討伐趙王倫，在中書省斬殺孫秀等人，在金墉城迎接皇帝復位。賜死趙王倫並收捕他的兒子荂（fú）誅殺。六月，皇帝下詔封齊王冏為大司馬加九錫（九錫的解釋見王莽部分）。常山王改封為長沙王。
壬戌年大安元年，齊武閔王冏（jiǒng）得志后，變得驕奢專橫。
【English Translation】 English version: Three times someone brushed the branches, and Teng was able to walk. Yu knew that the world was about to be in chaos, so he bid farewell and returned to Tianzhu (India). A monk begged him for words as a precept. Yu gathered the crowd, and after the crowd gathered, Yu ascended the seat and said: 'Guard your mouth, restrain your body and mind, be careful not to commit all kinds of evil deeds, cultivate all good deeds, and in this way, you can be liberated from the world.' After speaking, he remained silent. Hundreds of people blocked the road requesting a midday meal offering, and Yu agreed to them. The next day, Yu accepted invitations to go to their homes, and each family was happy for his arrival. When he set off from Luoyang and walked slowly south, those who chased him could not catch up. Yu drew a line on the ground with his staff and said: 'Farewell here.' On that day, someone came out of Chang'an and saw Yu in a large temple. A foreign merchant named Shi Deng stayed with Yu in the quicksand (desert) that night (see Biographies of Eminent Monks).
In the Jiwei year, the ninth year of Yuankang, Empress Jia plotted to depose Crown Prince Yu. She sent the emperor's younger brother, Prince Ying of Chengdu, to guard Ye, and the grandson of Emperor Xuan's younger brother, Prince Yong of Hejian, to guard Guanzhong.
In the Gengshen year, the first month of the first year of Yongkang, Empress Jia killed Crown Prince Yu in Xuchang. In April, Prince Lun of Zhao (the ninth son of Sima Yi) used Sun Xiu's plan to attack Empress Jia, deposed her as a commoner, and beheaded Jia Mi. Prince Lun of Zhao secretly plotted to usurp the throne with Sun Xiu, first eliminating those with prestige and avenging past grudges, arresting and beheading Zhang Hua, Pei Wei, Xie Xi, and others. Prince Lun of Zhao falsely issued an edict to grant Empress Jia death, and posthumously named the former Crown Prince Yu as Min Huai. In the autumn, August, Sun Xiu killed Shi Chong because of past grudges. The emperor issued an edict to grant the Chancellor of State, Prince Lun of Zhao, the Nine Bestowments (the highest honor bestowed by ancient emperors to their ministers).
In the Xinyou year, the first month of the first year of Yongning, the Chancellor of State, Prince Lun of Zhao, sent the Attendant Cavalier in Ordinary, Prince Wei of Yiyang, to force the emperor to seize the imperial seal and ribbon, and to have the emperor abdicate the throne to Prince Lun of Zhao. Prince Lun of Zhao entered the palace with complete imperial regalia, ascended the throne, and changed the reign title to Jianshi. The emperor moved out and resided in the Jinyong City. Emperor Hui's younger brother, Prince Jiong of Qi, Prince Ying of Chengdu, Prince Yong of Hejian, Prince Yi of Changshan, and others, raised troops in April to attack Prince Lun of Zhao, beheading Sun Xiu and others in the Central Secretariat. They welcomed the emperor back to the throne in Jinyong City. Prince Lun of Zhao was given death and his son Fu was arrested and executed. In June, the emperor issued an edict to appoint Prince Jiong of Qi as Grand Marshal and grant him the Nine Bestowments (see the explanation of the Nine Bestowments under Wang Mang). The Prince of Changshan was renamed the Prince of Changsha.
In the Renxu year, the first year of Daan, Prince Jiong of Qi, after gaining power, became arrogant and extravagant.
權。中外失望。主簿顧榮東曹掾張翰皆慮禍及翰因秋風起思菰菜莼羹鱸魚膾嘆曰。人生貴適志耳。富貴何為。即引去榮故酣飲不省府事。河間王颙上表陳冏罪狀。且言。勒兵十萬。欲與成都王穎．新野王歆．范陽王虓會洛陽。請長沙王乂。廢冏還第。以穎代冏輔政。颙遂舉兵。帥張方等趍。洛陽。遣使邀穎。十二月颙表至。冏大懼。張方帥兵二萬軍新安。檄長沙王乂使討冏。乂將左右百餘人入宮閉諸門。奉天子攻大司馬府。連戰三日。冏眾大敗。大司馬長史趙淵執冏以降。冏至殿前。帝惻然欲活之。乂叱牽出斬于閶闔門外。同黨皆夷三族。長沙王乂雖在朝廷。事無鉅細皆就鄴。咨大將軍穎。穎以孫惠為參。將陸雲為右司馬是歲陳留王薨。謚曰魏元皇帝。癸亥 大安二年 成李特建 初元年 前涼 張軌 慕容廆始出仕 代拓跋祿官后曰昭帝九年
大將軍穎恃功驕奢。百度弛廢甚於齊王冏。時嫌長沙王乂在內不得逞其欲。八月穎與河間毛颙共表乂專擅朝廷。起兵誅之。颙以張方為都督。將兵自函谷東趍洛陽。以平原內史陸機為前將軍。督石超等軍南向洛陽屯于河橋。詔以乂為太尉都督中外諸軍事以御之。十月大尉乂奉帝與陸機戰于建春門。機軍大敗赴七里澗。死者如積水為之不流。石超遁去。穎收機殺之。並其
【現代漢語翻譯】 現代漢語譯本：權臣當道，朝廷內外都感到失望。主簿顧榮、東曹掾張翰都擔心災禍降臨。張翰因秋風吹起，想起了家鄉的菰菜、莼羹和鱸魚膾，感嘆道：『人生最重要的是使自己心志得到滿足罷了，榮華富貴又有什麼用呢？』於是便辭官離去。顧榮也常常喝得酩酊大醉，不理會府里的事務。河間王颙上表陳述司馬冏的罪狀，並且說：『聚集了十萬兵力，想要與成都王司馬穎、新野王司馬歆、范陽王司馬虓（xiāo）在洛陽會合，請長沙王司馬乂（yì）廢黜司馬冏，讓他回自己的封地，由司馬穎代替司馬冏輔佐朝政。』司馬颙於是起兵，率領張方等人進逼洛陽，派使者邀請司馬穎。十二月，司馬颙的奏表到達洛陽，司馬冏非常害怕。張方率領兩萬兵馬駐紮在新安，檄文命令長沙王司馬乂討伐司馬冏。司馬乂率領左右侍衛一百多人進入皇宮，關閉各個宮門，挾持皇帝攻打大司馬府。連續戰鬥了三天，司馬冏的軍隊大敗。大司馬長史趙淵抓捕司馬冏投降。司馬冏被押到殿前，皇帝可憐他，想要放他一條生路。司馬乂呵斥著將他拉出去，在閶闔（chāng hé）門外斬首，同黨都被誅滅三族。長沙王司馬乂雖然在朝廷，但事無鉅細都要向鄴城的大將軍司馬穎請示。司馬穎任命孫惠為參軍，陸雲為右司馬。這年，陳留王去世，謚號為魏元皇帝。癸亥年，大安二年。成漢的李特建立年號為初元。前涼的張軌開始輔政。慕容廆（wěi）開始出仕。代的拓跋祿官之後改名為拓跋昭帝的第九年。
大將軍司馬穎依仗自己的功勞，驕橫奢侈，荒廢朝政比司馬冏還要嚴重。當時他嫌長沙王司馬乂在朝廷內，自己不能爲所欲爲。八月，司馬穎與河間王毛颙（yóng）共同上表彈劾司馬乂專斷朝政，起兵誅殺他。毛颙任命張方為都督，率領軍隊從函谷關向東進逼洛陽，任命平原內史陸機為前將軍，督率石超等軍隊向南進逼洛陽，駐紮在河橋。皇帝下詔任命司馬乂為太尉、都督中外諸軍事來抵禦司馬穎。十月，太尉司馬乂挾持皇帝與陸機在建春門交戰。陸機的軍隊大敗，逃到七里澗，死人堆積如山，以至於河水都無法流動。石超逃走。司馬穎抓獲陸機並將他殺害，並誅滅了他的家族。
【English Translation】 English version: The powerful minister held sway, and both the court and the outside world were disappointed. The chief clerk Gu Rong and the eastern records clerk Zhang Han were both worried that disaster would befall them. Zhang Han, because the autumn wind rose, thought of the wild rice stems, water shield soup, and minced perch of his hometown, and sighed, 'The most important thing in life is to satisfy one's ambitions. What is the use of wealth and honor?' So he resigned and left. Gu Rong also often drank heavily and ignored the affairs of the government. The Prince of Hejian, Sima Yong, submitted a memorial listing the crimes of Sima Jiong (Sima Jiong, powerful minister), and said, 'I have gathered an army of 100,000, wanting to meet with the Prince of Chengdu, Sima Ying (Sima Ying, prince of the Jin dynasty), the Prince of Xinye, Sima Xin (Sima Xin, prince of the Jin dynasty), and the Prince of Fanyang, Sima Xiao (Sima Xiao, prince of the Jin dynasty), in Luoyang. I request that the Prince of Changsha, Sima Yi (Sima Yi, prince of the Jin dynasty), depose Sima Jiong and let him return to his fief, and let Sima Ying replace Sima Jiong in assisting the government.' Sima Yong then raised an army, leading Zhang Fang and others to press towards Luoyang, and sent messengers to invite Sima Ying. In December, Sima Yong's memorial arrived in Luoyang, and Sima Jiong was very afraid. Zhang Fang led an army of 20,000 to station in Xin'an, and issued a proclamation ordering the Prince of Changsha, Sima Yi, to attack Sima Jiong. Sima Yi led more than a hundred of his personal guards into the palace, closed all the palace gates, and held the emperor hostage to attack the Grand Marshal's mansion. After fighting for three days, Sima Jiong's army was defeated. The Grand Marshal's chief clerk, Zhao Yuan, captured Sima Jiong and surrendered. Sima Jiong was brought before the palace, and the emperor felt sorry for him and wanted to spare his life. Sima Yi scolded and dragged him out, beheading him outside the Changhe Gate, and his accomplices were all exterminated to the third degree of kinship. Although the Prince of Changsha, Sima Yi, was in the court, he consulted the General Sima Ying in Ye City on matters large and small. Sima Ying appointed Sun Hui as his adjutant and Lu Yun as his right-hand secretary. In this year, the Prince of Chenliu died and was given the posthumous title of Emperor Yuan of Wei. In the year of Guihai, the second year of Da'an. Li Te of Cheng Han established the era name of Chuyuan. Zhang Gui of Former Liang began to assist in government. Murong Wei (Murong Wei, Xianbei chief) began his career. The ninth year after Tuoba Luguan of the Dai changed his name to Emperor Zhao of Tuoba.
The Grand General Sima Ying, relying on his merits, was arrogant and extravagant, and neglected government affairs even more than Sima Jiong. At that time, he disliked the Prince of Changsha, Sima Yi, being in the court, and he could not do as he pleased. In August, Sima Ying and the Prince of Hejian, Mao Yong (Mao Yong, prince of the Jin dynasty), jointly submitted a memorial impeaching Sima Yi for monopolizing the government and raised an army to kill him. Mao Yong appointed Zhang Fang as the commander-in-chief, leading troops from Hangu Pass eastward to press towards Luoyang, and appointed Lu Ji, the Prefect of Pingyuan, as the vanguard general, supervising the troops of Shi Chao and others to press southward towards Luoyang, stationing at the Heqiao Bridge. The emperor issued an edict appointing Sima Yi as the Grand Commandant and commander-in-chief of military affairs inside and outside the capital to resist Sima Ying. In October, the Grand Commandant Sima Yi held the emperor hostage and fought with Lu Ji at Jianchun Gate. Lu Ji's army was defeated and fled to Qilijian, where the dead piled up like mountains, so that the river could not flow. Shi Chao fled. Sima Ying captured Lu Ji and killed him, and exterminated his family.
弟云張方兵逼京師。甲子 晉 永興元年 漢劉淵據平陽 元熙元年 成雄即成都王位 建興元年 前涼 張軌 慕容廆 廆戶賄切 代 拓跋十年
長沙厲王乂。屢與大將軍穎戰。正月東海王越(宣帝弟之孫也)慮事不濟。潛與殿中諸將夜收乂送別省啟帝。下詔免乂官置金墉城。越欲殺乂以絕眾心。乃遣人密告張方。方取乂至營殺之。大將軍穎入京師。復還鎮于鄴。詔穎為丞相。加東海王越守尚書令。穎表盧志為中書監參署丞相府事。河間王颙還鎮長安。二月丞相穎表廢皇后羊氏幽于金墉城。廢皇太子覃為清河王。詔以穎為皇太弟。乘輿服御皆遷於鄴。穎僭侈日甚。嬖倖用事。大失眾望。司空東海王越與乂故將右衛將軍陳胗等謀討之。河間王颙遣張方鎮洛陽穎拒之。由是颙穎有隙。七月戊戌復皇后羊氏及太子覃。己亥越等奉帝討穎。穎遣石超帥眾五萬拒戰。乘輿敗績于蕩陰。百官侍御。皆散侍中嵇紹朝服下馬登輦。以身衛帝。穎兵斫紹。血濺帝衣。帝墮草中亡六璽。帝如鄴幸穎營司空越奔下邳。八月復廢太子賈及羊氏。司空越弟東瀛公騰王浚合兵擊穎將王斌大破之。鄴中大震。百僚奔走。士卒分散。廬志勸穎奉帝還洛陽。颙將張方擁兵專制朝政。太弟穎不得復預事。張方在洛既久。兵士剽掠眾情喧喧。十
{ "translations": [ "現代漢語譯本", "弟（指長沙厲王司馬乂）說張方率兵逼近京師。甲子年，西晉永興元年，漢趙劉淵佔據平陽，成漢李雄即成都王位，前涼建興元年，前涼張軌，慕容廆，廆戶賄切，代國拓跋部立國十年。", "", "長沙厲王司馬乂屢次與大將軍司馬穎交戰。正月，東海王司馬越（宣帝司馬懿的弟弟司馬馗的孫子）考慮到事情難以成功，暗中與殿中諸將夜裡捉拿司馬乂，送往別省，稟告皇帝。皇帝下詔免去司馬乂的官職，安置在金墉城。司馬越想殺掉司馬乂以斷絕眾人的念想，於是派人秘密告知張方。張方將司馬乂帶到軍營殺害。大將軍司馬穎進入京師，又返回鎮守鄴城。朝廷下詔任命司馬穎為丞相，加封東海王司馬越為守尚書令。司馬穎上表推薦盧志為中書監，參與丞相府的事務。河間王司馬颙返回鎮守長安。二月，丞相司馬穎上表廢黜皇后羊氏，囚禁在金墉城。廢黜皇太子司馬覃為清河王。朝廷下詔立司馬穎為皇太弟，皇帝的儀仗服飾都遷往鄴城。司馬穎的僭越奢侈日益嚴重，受寵幸的人專權用事，大大失去了眾人的期望。司空東海王司馬越與司馬乂的舊將右衛將軍陳眕等人謀劃討伐司馬穎。河間王司馬颙派遣張方鎮守洛陽，以抵禦司馬穎。因此司馬颙與司馬穎產生嫌隙。七月戊戌日，恢復皇后羊氏和太子司馬覃的地位。己亥日，司馬越等人挾持皇帝討伐司馬穎。司馬穎派遣石超率領五萬軍隊抵抗。皇帝的軍隊在蕩陰被打敗。百官侍從都四處逃散，侍中嵇紹穿著朝服下馬登上皇帝的車輦，用身體保護皇帝。司馬穎的士兵砍殺嵇紹，血濺到皇帝的衣服上。皇帝掉落在草叢中，丟失了六枚玉璽。皇帝前往鄴城，寄希望于司馬穎的軍營，司空司馬越逃往下邳。八月，再次廢黜太子司馬覃和羊氏。司空司馬越的弟弟東瀛公司馬騰與王浚聯合攻打司馬穎的將領王斌，大敗王斌。鄴城中大為震動，百官奔走逃散，士兵也四處潰散。盧志勸說司馬穎護送皇帝返回洛陽。司馬颙的將領張方擁兵專權，把持朝政。太弟司馬穎不得再參與政事。張方在洛陽駐紮很久，士兵搶劫掠奪，民情鼎沸。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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一月張方劫帝遷都長安。軍人分爭府藏。魏晉以來蓄積掃地無遺。帝入長安復皇后羊氏。詔太弟穎以成都王還第。更立豫章王熾為皇太弟。帝兄弟二十五人。時存者唯穎熾及吳王晏。晏材質庸下。熾沖素好學。故太宰颙立之(帝紀)。乙丑 晉 永興二年 漢 元熙二年 成 建興二年 前涼 張軌 慕容廆 代
東海中尉劉洽。以張方劫遷車駕。勸司空越起兵討之。七月越傳檄山東征鎮云。欲紏率義旅奉迎天子還復舊都。於是范陽王虓(許支切)及王浚等。共推越為盟主。浚遣其將祁弘。帥突騎鮮卑烏桓為越先驅。太宰颙大懼。斬張方首送越。丙寅 晉 光熙元年 漢 元熙三年 大成雄即皇帝位 晏平元年 前涼 張軌 容慕廆 代
夏五月。祁弘等西入關。太宰颙單馬逃入太白山。弘等入長安奉帝東還洛陽。以司空越為太傅錄尚書事。范陽王虓鎮鄴。南陽王模鎮許昌。王浚幽州刺史。穎為劉輿所殺。颙為南陽王模所殺 十一月帝崩。
懷帝
諱熾。字豐度。武帝第二十五子。永興元年立為皇太弟。光熙元年十一月惠帝崩。皇太弟即帝位。永嘉五年為漢兵所執。遷帝及六璽于平陽(今晉寧路冀州之域)。漢主聰封帝為特進左光錄大夫平阿公。壬申年又封曰會稽郡公。癸酉年
【現代漢語翻譯】 現代漢語譯本 一月，張方劫持皇帝，遷都長安。軍人爭奪府庫中的財物，魏晉以來的積蓄被洗劫一空，沒有留下任何東西。皇帝進入長安后，恢復了皇后羊氏的地位，下詔讓太弟司馬穎以成都王的身份返回封地。改立豫章王司馬熾為皇太弟。皇帝的兄弟共有二十五人，當時在世的只有司馬穎、司馬熾和吳王司馬晏。司馬晏資質平庸低下，司馬熾年幼時就愛好學習，因此太宰司馬颙擁立他（《帝紀》）。 東海中尉劉洽，因為張方劫持皇帝遷都，勸說司空司馬越起兵討伐他。七月，司馬越發布檄文到山東各地，徵召鎮守將領，說要糾集義軍，奉迎天子返回舊都。於是范陽王司馬虓（音許支切）和王浚等人，共同推舉司馬越為盟主。王浚派遣他的將領祁弘，率領突騎、鮮卑、烏桓等軍隊作為司馬越的先鋒。太宰司馬颙非常害怕，斬殺了張方的首級送給司馬越。 夏季五月，祁弘等人向西進入關中。太宰司馬颙單身匹馬逃入太白山。祁弘等人進入長安，奉迎皇帝東返回洛陽。任命司空司馬越為太傅，總領尚書事務。范陽王司馬虓鎮守鄴城，南陽王司馬模鎮守許昌，王浚擔任幽州刺史。司馬穎被劉輿所殺，司馬颙被南陽王司馬模所殺。 十一月，皇帝駕崩。 懷帝 名諱為司馬熾，字豐度，是武帝的第二十五個兒子。永興元年被立為皇太弟。光熙元年十一月，惠帝駕崩，皇太弟即位為帝。永嘉五年，被漢國的軍隊抓獲，將皇帝和六璽遷往平陽（今晉寧路冀州一帶）。漢國的主劉聰封皇帝為特進、左光祿大夫、平阿公。壬申年又改封為會稽郡公。癸酉年
【English Translation】 English version In the first month, Zhang Fang abducted the Emperor and moved the capital to Chang'an. Soldiers fought over the treasures in the imperial storehouses, and the accumulations since the Wei and Jin dynasties were completely looted, leaving nothing behind. After the Emperor entered Chang'an, he restored Empress Yang's position. He issued an edict ordering Crown Prince Sima Ying (Chengdu Wang) to return to his fief. He then established Sima Chi (Yuzhang Wang) as the new Crown Prince. The Emperor had twenty-five brothers, of whom only Sima Ying, Sima Chi, and Sima Yan (Wu Wang) were still alive. Sima Yan was of mediocre talent, while Sima Chi had loved learning since childhood, so Grand Tutor Sima Yong established him (from the 'Imperial Records'). Liu Qia (Donghai Commandant), because Zhang Fang abducted and moved the imperial carriage, advised Sima Yue (Minister of Works) to raise troops to punish him. In the seventh month, Sima Yue issued proclamations to the Shandong regions, summoning the garrison generals, saying he wanted to gather righteous armies to escort the Son of Heaven back to the old capital. Thereupon, Sima Xiao (Fanyang Wang) and Wang Jun, among others, jointly nominated Sima Yue as the leader of the alliance. Wang Jun sent his general Qi Hong, leading shock cavalry, Xianbei, and Wuhuan troops as Sima Yue's vanguard. Grand Tutor Sima Yong was greatly frightened and sent Zhang Fang's head to Sima Yue. In the fifth month of summer, Qi Hong and others entered Guanzhong to the west. Grand Tutor Sima Yong fled alone into Mount Taibai. Qi Hong and others entered Chang'an and escorted the Emperor back east to Luoyang. Sima Yue (Minister of Works) was appointed Grand Tutor and in charge of the affairs of the Secretariat. Sima Xiao (Fanyang Wang) garrisoned Ye, Sima Mo (Nanyang Wang) garrisoned Xuchang, and Wang Jun served as the Governor of Youzhou. Sima Ying was killed by Liu Yu, and Sima Yong was killed by Sima Mo (Nanyang Wang). In the eleventh month, the Emperor passed away. Emperor Huai His personal name was Sima Chi, his courtesy name was Fengdu, and he was the twenty-fifth son of Emperor Wu. In the first year of Yongxing, he was established as Crown Prince. In the eleventh month of the first year of Guangxi, Emperor Hui passed away, and the Crown Prince ascended the throne as Emperor. In the fifth year of Yongjia, he was captured by the Han forces, who moved the Emperor and the Six Seals to Pingyang (in the area of Jizhou, Jinning Circuit today). Liu Cong (the Han ruler) enfeoffed the Emperor as Grand Master of Splendid Happiness, Senior Grand Master of the Left, and Duke of Ping'a. In the year of Renshen, he was again enfeoffed as Duke of Kuaiji. Year Guiyou
二月帝遇害。壽三十歲 (永嘉六)。丁卯 晉 永嘉元年 漢劉淵 元熙四年 大成李雄 晏平二年 前涼 張氏 慕容廆 代 拓跋 戊辰 永嘉二年 漢淵即皇帝位 永鳳元年 晏平三年 前涼 代 己巳 永嘉三年 河瑞元年 晏平四年 前涼 代 庚午 永嘉四年 淵七月卒子聰立 光興元年 晏平五年 前涼 代猗廬居代稱公后尊之曰穆帝 辛未 永嘉五年漢兵執帝 漢聰 嘉平元年 大成 玉衡元年 前涼 代公 壬申 本紀書 永嘉六年 嘉平二年 玉衡二年 前涼 代公
愍帝
諱鄴。字彥旗。吳王晏之子。武帝之孫也。洛陽不守。懷帝蒙塵。荀組等奉帝為太子建行臺于長安立社稷。癸酉年二月。懷帝遇害。四月兇問至長安。群臣奉帝即位。改元建興。四年九月。漢大司馬劉曜逼長安。十一月帝謂群臣曰。今厄如此。當忍恥出降以活士民。群臣號泣攀車執帝手。劉曜使宗敞奉帝還宮。丁酉遷帝及公卿以下於其營。辛丑送至平陽。漢主聰以帝為光祿大夫封懷安侯。丁丑年十二月遇害。壽十八歲 帝長安造通靈。白馬二寺(弘明集) 建興(四)。癸酉 晉 建興元年 漢 嘉平三年 大成 玉衡三年 前涼 張氏 慕容廆 代公
三月
【現代漢語翻譯】 現代漢語譯本 二月，晉愍帝遇害，享年三十歲（永嘉六年）。 丁卯年（永嘉元年），晉朝，漢國劉淵，元熙四年，大成李雄，晏平二年，前涼張氏，慕容廆，代國拓跋氏。 戊辰年（永嘉二年），漢國劉淵即皇帝位，改元永鳳元年，大成晏平三年，前涼，代國。 己巳年（永嘉三年），改元河瑞元年，大成晏平四年，前涼，代國。 庚午年（永嘉四年），劉淵七月去世，其子劉聰繼位，改元光興元年，大成晏平五年，前涼，代國猗廬居住於代地，自稱代公，后被尊為穆帝。 辛未年（永嘉五年），漢兵俘虜晉懷帝，漢聰改元嘉平元年，大成改元玉衡元年，前涼，代公。 壬申年（永嘉六年），本紀記載，嘉平二年，玉衡二年，前涼，代公。
愍帝（Min Di，晉朝皇帝謚號）
諱鄴（Ye），字彥旗（Yanqi），吳王晏（Wu Wang Yan）之子，武帝（Wu Di）之孫。洛陽失守，懷帝（Huai Di）被俘。荀組（Xun Zu）等人擁立愍帝為太子，在長安設立行臺，重建社稷。癸酉年二月，懷帝遇害。四月，兇訊傳至長安，群臣擁立愍帝即位，改元建興。四年九月，漢國大司馬劉曜（Liu Yao）逼近長安。十一月，愍帝對群臣說：『如今困境如此，應當忍辱出降，以保全士民。』群臣號哭，拉著愍帝的車，握著他的手。劉曜派宗敞（Zong Chang）送愍帝回宮。丁酉年，將愍帝及公卿以下遷往劉曜的軍營。辛丑年，送至平陽。漢主劉聰（Liu Cong）任命愍帝為光祿大夫，封為懷安侯。丁丑年十二月遇害，享年十八歲。 愍帝在長安建造通靈臺、白馬二寺（見《弘明集》）。 建興（四年）。癸酉年，晉朝，建興元年，漢國，嘉平三年，大成，玉衡三年，前涼張氏，慕容廆，代公。
三月
【English Translation】 English version In the second month, Emperor Min (Min Di, posthumous title of the Jin Dynasty emperor) was murdered at the age of thirty (Yongjia 6). Dingmao year (Yongjia 1), Jin Dynasty, Han state Liu Yuan, Yuanxi 4, Dacheng Li Xiong, Yanping 2, Former Liang Zhang clan, Murong Wei, Dai state Tuoba clan. Wuchen year (Yongjia 2), Han state Liu Yuan ascended the throne and changed the era name to Yongfeng 1, Dacheng Yanping 3, Former Liang, Dai state. Jisi year (Yongjia 3), the era name was changed to Herui 1, Dacheng Yanping 4, Former Liang, Dai state. Gengwu year (Yongjia 4), Liu Yuan died in July, and his son Liu Cong succeeded to the throne, changing the era name to Guangxing 1, Dacheng Yanping 5, Former Liang, Dai state Yilu resided in Dai and called himself Duke of Dai, and was later honored as Emperor Mu. Xinwei year (Yongjia 5), Han soldiers captured Emperor Huai (Huai Di) of Jin, Han Cong changed the era name to Jiaping 1, Dacheng changed the era name to Yuheng 1, Former Liang, Duke of Dai. Renshen year (Yongjia 6), the annals record, Jiaping 2, Yuheng 2, Former Liang, Duke of Dai.
Emperor Min (Min Di, posthumous title of the Jin Dynasty emperor)
His personal name was Ye, his courtesy name was Yanqi, he was the son of Wu Wang Yan, and the grandson of Emperor Wu (Wu Di). Luoyang fell, and Emperor Huai (Huai Di) was captured. Xun Zu and others supported Emperor Min as the crown prince, established a Xingtai in Chang'an, and rebuilt the state. In the second month of the Guiyou year, Emperor Huai was murdered. In April, the news of the tragedy reached Chang'an, and the ministers supported Emperor Min to ascend the throne, changing the era name to Jianxing. In the ninth month of the fourth year, Liu Yao, the Grand Sima of the Han state, approached Chang'an. In November, Emperor Min said to his ministers: 'Now that we are in such a predicament, we should endure humiliation and surrender in order to preserve the people.' The ministers wept, pulling Emperor Min's chariot and holding his hand. Liu Yao sent Zong Chang to send Emperor Min back to the palace. In the Dingyou year, Emperor Min and the dukes and ministers were moved to Liu Yao's camp. In the Xin Chou year, he was sent to Pingyang. Liu Cong, the ruler of Han, appointed Emperor Min as Guanglu Dafu and enfeoffed him as Marquis of Huaian. He was murdered in December of the Dingchou year at the age of eighteen. Emperor Min built the Tongling Terrace and the Two White Horse Temples in Chang'an (see 'Hongming Ji'). Jianxing (4 years). Guiyou year, Jin Dynasty, Jianxing 1, Han state, Jiaping 3, Dacheng, Yuheng 3, Former Liang Zhang clan, Murong Wei, Duke of Dai.
March
有二佛石像浮海入吳松江扈瀆。士民共瞻其浮游。巫師士庶爭往迎之。風濤[漓-禸]涌。吳縣朱膺者素奉佛。往迎像接之登舟。其輕如羽。佛之背題名。一曰維衛。一曰迦葉。奉安通玄寺(今平江路開元寺也)梁簡文皇帝制記作贊(寺記碑文)。甲戌 晉 建興二年 嘉平四年 玉衡四年 前涼 代公 乙亥 建興三年 漢拜石勤為陜伯 建元元年 玉衡五年 前涼 代公 丙子 晉建興四年 漢兵執帝 漢劉聰 麟元元年 大成李 玉衡六年 前涼 張寔襲位 慕容廆 代公 拓跋
西晉華戎譯經道俗十二人。出經律六百卷。建寺一百八十所。度僧尼三千七百人(弘明集)。
右西晉四帝合五十二年移都建康 初曰建業。避愍帝諱改曰建康。
雜處中夏接于晉魏之國者 開橫歷列于系統甲子之下方。冉魏不在十六國數。
漢劉淵趙劉曜見東晉成帝咸和三年。
前涼張軌見東晉武帝太元元年。
成李特后改曰漢見東晉穆帝永和三年。
後趙石勒見東晉穆帝永和五年。
前燕慕容廆初自惠帝大安二年出仕見東晉廢。
帝太和五年。
前秦符氏見東晉武帝太元十九年。
後秦姚氏見東晉安帝義熙十三年。
後涼呂光見東
【現代漢語翻譯】 現代漢語譯本： 有兩尊佛像石像漂浮在海面上，進入吳淞江的扈瀆（地名）。當地的士人和百姓共同觀看它們漂浮游動。巫師、士人和普通百姓爭先恐後地前去迎接。風浪洶涌澎湃。吳縣的朱膺，一向信奉佛教，前去迎接佛像，並將它們接到船上。佛像輕得像羽毛一樣。佛像的背上刻有名字，一尊叫做維衛（佛名，過去七佛之一），一尊叫做迦葉（佛名，過去七佛之一）。人們將佛像供奉在通玄寺（寺廟名，也就是現在的平江路開元寺）。梁簡文皇帝為此撰寫了碑記和贊文（寺記碑文）。 甲戌年，對應晉朝的建興二年、嘉平四年、玉衡四年，前涼政權，代國。 乙亥年，對應晉朝的建興三年，漢國拜石勤為陜伯，建元元年，玉衡五年，前涼政權，代國。 丙子年，對應晉朝的建興四年，漢國軍隊抓住了皇帝，漢國劉聰，麟元元年，大成李氏政權，玉衡六年，前涼政權張寔襲位，慕容廆，代國，拓跋氏。 西晉時期，華戎翻譯佛經的僧人和居士共十二人，翻譯出佛經和律典六百卷，建造寺廟一百八十所，度化僧尼三千七百人（出自《弘明集》）。 右邊記錄的是西晉四個皇帝共五十二年，將都城遷到建康（地名）。最初叫做建業（地名），爲了避諱愍帝的名字，改名為建康。 雜居在中原地區，與晉國和魏國接壤的國家，按照時間順序排列在系統甲子之下。冉魏政權不在十六國之列。 漢國的劉淵、趙國的劉曜出現在東晉成帝咸和三年。 前涼的張軌出現在東晉武帝太元元年。 成漢的李特後來改國號為漢，出現在東晉穆帝永和三年。 後趙的石勒出現在東晉穆帝永和五年。 前燕的慕容廆最初從惠帝大安二年開始出仕，出現在東晉廢帝太和五年。 前秦的符氏出現在東晉武帝太元十九年。 後秦的姚氏出現在東晉安帝義熙十三年。 後涼的呂光出現在東晉。
【English Translation】 English version: There were two stone Buddha statues floating on the sea, entering the Hudu (place name) of the Wusong River. The local scholars and people watched them floating and moving together. Sorcerers, scholars, and ordinary people rushed to greet them. The wind and waves surged. Zhu Ying of Wu County, who had always believed in Buddhism, went to greet the Buddha statues and took them onto the boat. The Buddha statues were as light as feathers. The names were engraved on the backs of the Buddha statues, one called Vipassi (Buddha's name, one of the past seven Buddhas) and the other called Kassapa (Buddha's name, one of the past seven Buddhas). People enshrined the Buddha statues in Tongxuan Temple (temple name, which is now Kaiyuan Temple on Pingjiang Road). Emperor Jianwen of the Liang Dynasty wrote an inscription and eulogy for this (temple inscription). The year Jiaxu corresponds to the second year of Jianxing, the fourth year of Jiaping, and the fourth year of Yuheng in the Jin Dynasty, the Former Liang regime, and the Dai state. The year Yihai corresponds to the third year of Jianxing in the Jin Dynasty, when Bai Shiqin of the Han state was the Earl of Shan, the first year of Jianyuan, the fifth year of Yuheng, the Former Liang regime, and the Dai state. The year Bingzi corresponds to the fourth year of Jianxing in the Jin Dynasty, when the Han army captured the emperor, Liu Cong of the Han state, the first year of Linyuan, the Li regime of Dacheng, the sixth year of Yuheng, the succession of Zhang Shi in the Former Liang regime, Murong Wei, the Dai state, and the Tuoba clan. During the Western Jin Dynasty, twelve monks and laymen of Hua and Rong translated Buddhist scriptures, translating six hundred volumes of Buddhist scriptures and Vinaya, building one hundred and eighty temples, and converting three thousand seven hundred monks and nuns (from 'Hongming Ji'). On the right is a record of the fifty-two years of the four emperors of the Western Jin Dynasty, who moved the capital to Jiankang (place name). It was originally called Jianye (place name), but was renamed Jiankang to avoid the name of Emperor Min. Countries that lived in the Central Plains and bordered the Jin and Wei states are listed in chronological order under the systematic Jiazi. The Ran Wei regime is not among the Sixteen Kingdoms. Liu Yuan of the Han state and Liu Yao of the Zhao state appeared in the third year of Xianhe during the reign of Emperor Cheng of the Eastern Jin Dynasty. Zhang Gui of Former Liang appeared in the first year of Taiyuan during the reign of Emperor Wu of the Eastern Jin Dynasty. Li Te of Cheng Han later changed the country name to Han, appearing in the third year of Yonghe during the reign of Emperor Mu of the Eastern Jin Dynasty. Shi Le of Later Zhao appeared in the fifth year of Yonghe during the reign of Emperor Mu of the Eastern Jin Dynasty. Murong Wei of Former Yan initially began serving in the second year of Da'an during the reign of Emperor Hui, appearing in the fifth year of Taihe during the reign of the deposed Emperor of the Eastern Jin Dynasty. Fu of Former Qin appeared in the nineteenth year of Taiyuan during the reign of Emperor Wu of the Eastern Jin Dynasty. Yao of Later Qin appeared in the thirteenth year of Yixi during the reign of Emperor An of the Eastern Jin Dynasty. Lü Guang of Later Liang appeared in the Eastern Jin Dynasty.
晉安帝隆安五年。
西秦乞伏國仁見宋文帝元嘉五年。
後燕慕容垂見東晉安帝義熙三年。
南涼禿髮烏孤見東晉安帝義熙十年。
西涼李皓見宋武帝永初三年。
北涼沮渠蒙遜見宋文帝元嘉十六年。
北燕馮氏見宋文帝元嘉十三年。
大夏赫連勃勃見東晉安帝義熙二年。
南燕慕容德見東晉安帝義熙五年。
元魏西東分理之後 東魏禪于齊。周滅齊。西魏禪于周。周禪隋。
釋氏稽古略卷一 大正藏第 49 冊 No. 2037 釋氏稽古略
釋氏稽古略卷二
烏程職里寶相比丘釋 覺岸 寶洲(編集再治)
東晉(司馬氏都建康)元帝明帝成帝康帝穆帝哀帝海西公簡文帝武帝安帝恭帝
中宗元皇帝
諱睿。瑯玡王覲之子。宣帝曾孫也。年十五嗣封瑯玡王。懷帝永嘉元年為安東將軍鎮建業。愍帝建興四年長安不守。愍帝蒙塵。王乃出師北征。丁丑年二月即晉王位於建康。始備百官立宗廟建社稷。大赦。改元建武。十二月愍帝遇害。戊寅年三月兇問至建康。王斬衰居廬。既而即皇帝位。大赦。改元大興。立王太子紹為皇太子。是時承喪亂之後。江東草創。刁協久宦中朝諳練舊事。賀循為世儒宗明習禮樂。凡有疑
【現代漢語翻譯】 現代漢語譯本 晉安帝隆安五年。 西秦乞伏國仁（Qifu Guoren）見宋文帝元嘉五年。 後燕慕容垂（Murong Chui）見東晉安帝義熙三年。 南涼禿髮烏孤（Tufa Wugu）見東晉安帝義熙十年。 西涼李皓（Li Hao）見宋武帝永初三年。 北涼沮渠蒙遜（Juqu Mengxun）見宋文帝元嘉十六年。 北燕馮氏見宋文帝元嘉十三年。 大夏赫連勃勃（Helian Bobo）見東晉安帝義熙二年。 南燕慕容德（Murong De）見東晉安帝義熙五年。 元魏東西分治之後，東魏禪位於齊。周滅齊。西魏禪位於周。周禪位於隋。 釋氏稽古略卷一 大正藏第 49 冊 No. 2037 釋氏稽古略 釋氏稽古略卷二 烏程職里寶相比丘釋 覺岸 寶洲(編集再治) 東晉(司馬氏都建康)元帝明帝成帝康帝穆帝哀帝海西公簡文帝武帝安帝恭帝 中宗元皇帝 諱睿。瑯玡王覲之子。宣帝曾孫也。年十五嗣封瑯玡王。懷帝永嘉元年為安東將軍鎮建業。愍帝建興四年長安不守。愍帝蒙塵。王乃出師北征。丁丑年二月即晉王位於建康。始備百官立宗廟建社稷。大赦。改元建武。十二月愍帝遇害。戊寅年三月兇問至建康。王斬衰居廬。既而即皇帝位。大赦。改元大興。立王太子紹為皇太子。是時承喪亂之後。江東草創。刁協久宦中朝諳練舊事。賀循為世儒宗明習禮樂。凡有疑
【English Translation】 English version The fifth year of the Long'an era of Emperor An of Jin. Qifu Guoren (Founder of Western Qin) met Emperor Wen of Song in the fifth year of the Yuanjia era. Murong Chui (Founder of Later Yan) met Emperor An of Jin in the third year of the Yixi era. Tufa Wugu (Founder of Southern Liang) met Emperor An of Jin in the tenth year of the Yixi era. Li Hao (Founder of Western Liang) met Emperor Wu of Song in the third year of the Yongchu era. Juqu Mengxun (King of Northern Liang) met Emperor Wen of Song in the sixteenth year of the Yuanjia era. The Feng family of Northern Yan met Emperor Wen of Song in the thirteenth year of the Yuanjia era. Helian Bobo (Founder of Xia) met Emperor An of Jin in the second year of the Yixi era. Murong De (Founder of Southern Yan) met Emperor An of Jin in the fifth year of the Yixi era. After the division of the Northern Wei into Eastern and Western Wei, Eastern Wei abdicated to Qi. Zhou destroyed Qi. Western Wei abdicated to Zhou. Zhou abdicated to Sui. 'Shishi Jigu Lue', Volume 1 Taisho Tripitaka, Volume 49, No. 2037, 'Shishi Jigu Lue' 'Shishi Jigu Lue', Volume 2 The Bhiksu Shi Jue'an and Baozhou from Wucheng Zhili Bao Xiang (Compiled and Revised) Eastern Jin (The Sima family had their capital in Jiankang): Emperor Yuan, Emperor Ming, Emperor Cheng, Emperor Kang, Emperor Mu, Emperor Ai, Duke of Haixi, Emperor Jianwen, Emperor Wu, Emperor An, Emperor Gong Emperor Yuan of Zhongzong His personal name was Rui. He was the son of Jin, the Prince of Langya, and the great-grandson of Emperor Xuan. At the age of fifteen, he inherited the title of Prince of Langya. In the first year of the Yongjia era of Emperor Huai, he was appointed General Who Pacifies the East and garrisoned Jianye. In the fourth year of the Jianxing era of Emperor Min, Chang'an fell, and Emperor Min was captured. The Prince then sent troops north to conquer. In the Dingchou year, in the second month, he ascended the throne as the Prince of Jin in Jiankang. He established all the officials, built ancestral temples and altars. He granted a general amnesty and changed the era name to Jianwu. In the twelfth month, Emperor Min was killed. In the Wuyin year, in the third month, the news of the misfortune reached Jiankang. The Prince wore mourning clothes and resided in a mourning hut. Then he ascended the throne as emperor. He granted a general amnesty and changed the era name to Daxing. He appointed his son, Prince Shao, as the Crown Prince. At that time, following the chaos of war, Jiangdong was newly established. Diao Xie had long served in the central court and was familiar with old affairs. He Xun was a scholar of the world and was well-versed in rites and music. Whenever there were doubts
議皆取決焉。帝在位六年。四十七歲。
帝于建康造瓦棺龍興二寺集丹陽建業千僧(弘明集) 武建(一)太興(四)永昌(一)。丁丑 晉 建武元年 漢劉氏 麟嘉二年 大成李氏玉衡七年 前涼 張寔 慕容 代平文帝鬱律元年 戊寅 大興元年 聰卒劉曜立光初元年 玉衡八年 康涼 代 二年
漢主劉聰。至是戊寅年卒。太子粲即位。為靳準所殺。丞相劉曜即皇帝位。年曰光初。還都長安。改國號曰趙。石勒進爵為趙王(劉聰載記)。己卯 晉 大興二年 趙劉曜 光初二年 成 玉衡九年 後趙石勒元年 前涼 前燕慕容廆督東夷 代 三年 庚辰 大興三年 光初三年 玉衡十年 二年 前涼 燕 代 四年 辛巳 大興四年 光初四年 玉衡十一年 三年 前涼 張茂襲位 燕 代賀 傉元年 壬午 晉永昌元年七年帝崩 光初五年 玉衡十二年 四年 前涼 前燕 代 二年
孔雀經 天竺尸黎蜜多羅(此云吉友)尊者讓王位出家(如吳之太伯也)西晉懷帝永嘉中到華夏。至是抵建康止建初寺。丞相王導見之曰。我輩之人。太尉庾亮．光祿周覬．廷尉桓彝。一時名公皆造門結友。聲名著搢紳間。善說法要。時人呼為高座法師。又善咒誦作梵
【現代漢語翻譯】 現代漢語譯本：所有決議都取決於他。皇帝在位六年，享年四十七歲。
皇帝在建康建造了瓦棺寺和龍興寺，聚集了丹陽和建業的一千名僧人（出自《弘明集》）。武建（一年），太興（四年），永昌（一年）。丁丑年，晉朝建武元年，漢朝劉氏麟嘉二年，大成李氏玉衡七年，前涼張寔，慕容氏代國平文帝鬱律元年。戊寅年，大興元年，劉聰去世，太子劉粲即位，被靳準所殺。丞相劉曜即皇帝位，改年號為光初，遷都長安，改國號為趙。石勒晉陞爵位為趙王（出自《劉聰載記》）。己卯年，晉朝大興二年，趙國劉曜光初二年，成國玉衡九年，後趙石勒元年，前涼，前燕慕容廆督東夷，代國三年。庚辰年，大興三年，光初三年，玉衡十年，後趙石勒二年，前涼，燕國，代國四年。辛巳年，大興四年，光初四年，玉衡十一年，後趙石勒三年，前涼張茂襲位，燕國，代國賀傉元年。壬午年，晉朝永昌元年，司馬睿在位第七年駕崩，劉曜光初五年，李雄玉衡十二年，石勒四年，前涼，前燕，代國二年。
《孔雀經》。天竺尸黎蜜多羅（Śrīmitra，意為吉祥友）尊者讓出王位出家（如同吳國的太伯一樣），西晉懷帝永嘉年間來到華夏。此時抵達建康，住在建初寺。丞相王導見到他說：『我們這些人。』太尉庾亮、光祿周覬、廷尉桓彝，當時的名士都上門結交。聲名在士大夫之間傳揚。善於講說法要。當時人稱他為高座法師。又擅長咒語和梵文寫作。
【English Translation】 English version: All decisions depended on him. The emperor reigned for six years and died at the age of forty-seven.
The emperor built the Waguan Temple and Longxing Temple in Jiankang, gathering a thousand monks from Danyang and Jianye (from 'Hongming Ji'). Jianwu (1 year), Taixing (4 years), Yongchang (1 year). Dingchou year, the first year of Jianwu of the Jin Dynasty, the second year of Linjia of the Han Dynasty of the Liu family, the seventh year of Yuheng of the Dacheng Li family, Zhang Shi of the Former Liang, the first year of Yulü of the Pingwen Emperor of the Murong Dai state. Mouyin year, the first year of Taixing, Liu Cong died, and Crown Prince Liu Can ascended the throne, but was killed by Jin Zhun. Prime Minister Liu Yao ascended the throne, changed the reign title to Guangchu, moved the capital to Chang'an, and changed the state title to Zhao. Shi Le was promoted to the title of King of Zhao (from 'Liu Cong's Biography'). Jimao year, the second year of Taixing of the Jin Dynasty, the second year of Guangchu of Liu Yao of the Zhao state, the ninth year of Yuheng of the Cheng state, the first year of Shi Le of the Later Zhao, Former Liang, Murong Wei of the Former Yan supervised the Eastern Yi, the third year of the Dai state. Gengchen year, the third year of Taixing, the third year of Guangchu, the tenth year of Yuheng, the second year of Shi Le of the Later Zhao, Former Liang, Yan state, the fourth year of the Dai state. Xinsi year, the fourth year of Taixing, the fourth year of Guangchu, the eleventh year of Yuheng, the third year of Shi Le of the Later Zhao, Zhang Mao of the Former Liang inherited the throne, Yan state, the first year of He Nü of the Dai state. Renwu year, the first year of Yongchang of the Jin Dynasty, the seventh year of Emperor Sima Rui's reign when he passed away, the fifth year of Guangchu of Liu Yao, the twelfth year of Yuheng of Li Xiong, the fourth year of Shi Le, Former Liang, Former Yan, the second year of the Dai state.
'Peacock Sutra'. The Venerable Śrīmitra (吉友, meaning Auspicious Friend) of India relinquished his throne to become a monk (like Taibo of Wu). During the Yongjia period of Emperor Huai of the Western Jin Dynasty, he came to China. At this time, he arrived in Jiankang and stayed at Jianchu Temple. Prime Minister Wang Dao saw him and said, 'People like us.' Grand Commandant Yu Liang, Guanglu Zhou Ji, and Chief Justice Huan Yi, famous figures of the time, all visited him to form friendships. His reputation spread among the scholar-officials. He was good at expounding the essentials of the Dharma. People at the time called him the High Seat Dharma Master. He was also skilled in mantras and writing in Sanskrit.
唄。清響凌雲。譯孔雀等諸經(本傳)。
肅宗明帝
紹。元帝長子。幼而聰哲。年數歲屬長安使來。帝因問曰。汝謂日與長安孰近。對曰。長安近。但聞人從長安來。不聞從日邊來。元帝異之。明日宴群僚。又問之。對曰。日近。元帝失色曰。何乃異間者之言乎。對曰。舉目即見日。不見長安。由是益奇之。立為皇太子。性至孝有文武才略。欽賢愛客。雅好文辭。當時名臣自王導庾亮溫嶠桓彝阮放等。咸見親待。習武藝善撫將士。於時東朝濟濟遠近屬心焉。永昌元年春正月。王敦于武昌上疏。罪狀刀協劉隗。元帝勸協隗避禍。協行為人所殺。送首于敦。隗奔後趙石氏。官至太子太傅而卒。敦進兵據石頭。元帝以敦為丞相。敦謀廢太子不果。遂不朝天子而還武昌。十一月元帝憂憤成疾崩。太子即位。改元太寧。三月王敦謀篡位再興兵。帝出師討敦。二年五月敦疾甚。王含戰敗。敦尋卒。敦黨秘不發喪。裹屍以席。蠟涂其外。埋于江寧廳事中。敦黨既平。有司發敦瘞。出尸焚其衣冠跽而斬之。帝在位三年。壽二十七歲 帝崇齋興福。造皇興道場二寺(義楚六帖) 太寧(三)。癸未 晉 太寧元年 趙劉曜 光初六年 成 玉衡十三年 後趙石勒五年 前涼 前燕 代拓跋氏三年 甲申 太寧二年 光
{ "translations": [ '唄。清響凌雲。翻譯了《孔雀經》等諸多經典（及相關傳記）。', '', '肅宗明帝（司馬紹）', '', '司馬紹，元帝（司馬睿）的長子。自幼聰慧。數歲時，正逢從長安來的使者。元帝問他：『你認為太陽和長安哪個更近？』司馬紹回答說：『長安近。只聽說有人從長安來，沒聽說從太陽邊來。』元帝對此感到驚異。第二天宴請群臣，又問同樣的問題。司馬紹回答說：『太陽近。』元帝臉色大變，說：『為何與之前所說不同？』司馬紹回答說：『抬頭就能看見太陽，卻看不見長安。』因此元帝更加覺得他奇特，立他為皇太子。司馬紹天性至孝，有文才武略，敬重賢才，喜愛賓客，愛好文學辭賦。當時的名臣，如王導、庾亮、溫嶠、桓彝、阮放等，都受到他的親近和優待。他習練武藝，善於安撫將士。當時東晉朝廷人才濟濟，遠近都歸心於他。永昌元年春正月，王敦在武昌上疏，列舉刀協、劉隗的罪狀。元帝勸說刀協、劉隗避禍。刀協被人所殺，首級被送給王敦。劉隗逃奔後趙石氏，官至太子太傅而去世。王敦進兵佔據石頭城。元帝任命王敦為丞相。王敦陰謀廢黜太子，沒有成功，於是沒有朝見天子就返回武昌。十一月，元帝憂憤成疾而駕崩。太子司馬紹即位，改年號為太寧。三月，王敦陰謀篡位，再次興兵。司馬紹出兵討伐王敦。太寧二年五月，王敦病情嚴重，王含戰敗。王敦不久去世。王敦的黨羽秘不發喪，用蓆子包裹屍體，用蠟塗在外面，埋在江寧廳事中。王敦的黨羽被平定后，有關部門挖出王敦的墳墓，取出屍體，焚燒了他的衣冠，跪著斬了他的屍體。司馬紹在位三年，享年二十七歲。司馬紹崇尚齋戒，興建福業，建造了皇興道場和二寺（見《義楚六帖》）。太寧（三年）。癸未年。晉朝。太寧元年，趙國劉曜在位光初六年，成國玉衡十三年，後趙石勒在位五年，前涼、前燕、代國拓跋氏在位三年。甲申年。太寧二年，光……' ], "english_translations": [ 'Recitation. Clear sound pierces the clouds. Translated various sutras such as the Peacock Sutra (and related biographies).', '', 'Emperor Ming of Su (Sima Shao)', '', 'Sima Shao, the eldest son of Emperor Yuan (Sima Rui). He was intelligent from a young age. When he was several years old, an envoy from Chang\'an arrived. Emperor Yuan asked him: \'Which do you think is closer, the sun or Chang\'an?\' Sima Shao replied: \'Chang\'an is closer. I have only heard of people coming from Chang\'an, not from the sun.\' Emperor Yuan was surprised by this. The next day, he hosted a banquet for his officials and asked the same question again. Sima Shao replied: \'The sun is closer.\' Emperor Yuan\'s expression changed and he said: \'Why is this different from what you said before?\' Sima Shao replied: \'I can see the sun when I look up, but I cannot see Chang\'an.\' Therefore, Emperor Yuan found him even more remarkable and made him the crown prince. Sima Shao was filial by nature, had literary and military talents, respected the virtuous, loved guests, and had a fondness for literature and poetry. The famous ministers of the time, such as Wang Dao, Yu Liang, Wen Qiao, Huan Yi, and Ruan Fang, were all treated with his closeness and favor. He practiced martial arts and was good at comforting his soldiers. At that time, the Eastern Jin court was full of talent, and both near and far were devoted to him. In the first month of spring in the first year of Yongchang, Wang Dun submitted a memorial in Wuchang, listing the crimes of Dao Xie and Liu Wei. Emperor Yuan advised Dao Xie and Liu Wei to avoid disaster. Dao Xie was killed and his head was sent to Wang Dun. Liu Wei fled to Shi of Later Zhao and died as the tutor of the crown prince. Wang Dun advanced his troops and occupied Stone City. Emperor Yuan appointed Wang Dun as prime minister. Wang Dun plotted to depose the crown prince but failed, so he returned to Wuchang without paying homage to the emperor. In November, Emperor Yuan fell ill with grief and died. Crown Prince Sima Shao ascended the throne and changed the era name to Taining. In March, Wang Dun plotted to usurp the throne and raised troops again. Sima Shao sent troops to attack Wang Dun. In May of the second year of Taining, Wang Dun became seriously ill, and Wang Han was defeated. Wang Dun died soon after. Wang Dun\'s followers secretly did not announce the funeral, wrapped the body in a mat, coated it with wax, and buried it in the Jiangning government office. After Wang Dun\'s followers were pacified, the relevant departments dug up Wang Dun\'s grave, took out the body, burned his clothes and hat, and knelt down to behead his corpse. Sima Shao reigned for three years and died at the age of twenty-seven. Sima Shao advocated fasting and built blessed deeds, building the Huangxing Taoist Temple and two temples (see \'Yichu Liutie\'). Taining (three years). Guiwei year. Jin Dynasty. First year of Taining, Liu Yao of Zhao was in the sixth year of Guangchu, Cheng was in the thirteenth year of Yuheng, Shi Le of Later Zhao was in the fifth year, Former Liang, Former Yan, and Tuoba of Dai were in the third year. Jiashen year. Second year of Taining, Guang..." ] }
初七年 玉衡十四年 六年 子駿襲位 代王賀傉四年 乙酉 太寧三年七月帝崩 光初八年 玉衡十五年 七年 代煬帝紇那元年
沙門竺法乘。神悟超絕。玄鑒過人。師於法護。護甚嘉之。後到燉煌立寺。延其學侶。大化于西者乘之力也(高僧傳)。
二十五祖婆舍斯多尊者 罽賓國人也。姓婆羅門。父寂行。母常安樂。勝冠從師子尊者出家。受具既得法。欲詣南印度。初至中天竺國。其王曰迦勝。禮迎之。時王宮殿俄有異香。尊者肅然曰。我師謝矣。遂北面作禮。尋辭王。王曰。尊者少留容有所問。此苑有泉熱不可探。愿為決之。祖曰。此為湯泉。有三緣所致。其一神業。其二鬼業。其三熱石。熱石者其色如金。其性常炎故。其出泉如蕩。鬼業者謂其鬼方出罪所游於人間。以餘業力煎灼此泉。以償其夙債。神業者謂神不守其道妄作禍福。以取饗祀。惡業貫盈冥罰役之。亦使煎灼此泉以償濫祭。王曰。幸尊者驗之三緣。此果何者而致之。尊者曰。此神業所致也。即命爇香臨水。為其懺悔。須臾瀕水現一長人。前禮尊者曰。我有微祐得遇尊者。即生人中故來辭耳。已而遂隱。后七日其水果清冷如常泉。尊者辭王。王躬羅御仗以送之。至南印度。其王曰天德。逆而禮之。王有二子。一名
【現代漢語翻譯】 現代漢語譯本 初七年，玉衡十四年，六年，子駿繼承王位，時為代王賀傉四年，乙酉年，太寧三年七月，皇帝駕崩。光初八年，玉衡十五年，七年，時為代煬帝紇那元年。
沙門（梵語：Śrāmaṇa，指出家修道者）竺法乘，神識領悟超凡絕倫，玄妙見解勝過常人。他師從於法護（Dharmarakṣa），法護對他非常讚賞。後來他到敦煌建立寺廟，招延他的學友同修，（佛法）在大西北得以弘揚，竺法乘功不可沒（出自《高僧傳》）。
第二十五祖婆舍斯多尊者（Vasiasita），是罽賓國（今克什米爾地區）人。姓婆羅門（婆羅門是印度教的祭司種姓）。父親名叫寂行，母親名叫常安樂。勝冠從師子尊者（Simha）出家，受具足戒后得到佛法。他想要前往南印度。最初到達中天竺國，國王迦勝（Kāsya）以禮相迎。當時國王的宮殿忽然出現奇異的香味。尊者莊重地說：『我的老師圓寂了。』於是面向北方行禮。隨即向國王告辭。國王說：『尊者請稍作停留，我有些問題想請教。這處園林里有一處泉水，水熱得無法靠近，希望您能解決這個問題。』尊者說：『這是湯泉，有三種原因導致。第一是神業，第二是鬼業，第三是熱石。熱石的顏色像黃金，性質常年熾熱，所以它流出的泉水像沸騰一樣。鬼業是指那些鬼方（地獄）出來的罪人，在人間遊蕩，用剩餘的業力煎熬這泉水，以償還他們前世的罪債。神業是指那些神不遵守天道，胡亂製造禍福，以獲取人們的祭祀。惡業貫穿盈滿，冥府懲罰役使他們，也讓他們煎熬這泉水，以償還他們濫受祭祀的罪過。』國王說：『希望尊者驗證這三種原因，這究竟是哪種原因導致的？』尊者說：『這是神業所致。』隨即命令點燃香，來到水邊，為他們懺悔。一會兒，水邊出現一個高大的人，向前向尊者行禮說：『我因為有微小的福佑，得以遇到尊者，即將轉生到人間，所以前來告辭。』說完就消失了。七天後，那泉水變得清澈冰冷，像普通的泉水一樣。尊者向國王告辭。國王親自率領儀仗隊護送他。到達南印度，國王天德（Deva）迎接並向他行禮。國王有兩個兒子，一個名叫……
【English Translation】 English version In the seventh year, the fourteenth year of Yuheng, the sixth year, Zizhun inherited the throne, which was the fourth year of King He Nu of the Dai Kingdom, the year of Yiyou, the seventh month of the third year of Taining, the emperor passed away. The eighth year of Guangchu, the fifteenth year of Yuheng, the seventh year, was the first year of Emperor Yang of the Dai Kingdom, Hena.
The Śrāmaṇa (Buddhist monk) Zhu Facheng possessed extraordinary spiritual insight and surpassed ordinary people in profound understanding. He studied under Dharmarakṣa, who greatly admired him. Later, he established a temple in Dunhuang and invited his fellow practitioners to join him. Zhu Facheng's efforts were instrumental in propagating (Buddhism) in the Northwest (from the 'Biographies of Eminent Monks').
The twenty-fifth patriarch, Venerable Vasiasita, was a native of Kasmira (present-day Kashmir region). His surname was Brahmin (the priestly caste in Hinduism). His father was named Jixing, and his mother was named Changanle. Sheng Guan became a monk under Venerable Simha, and after receiving the full precepts, he attained the Dharma. He desired to go to South India. He first arrived in Central India, where King Kāsya greeted him with courtesy. At that time, a strange fragrance suddenly appeared in the king's palace. The Venerable solemnly said, 'My teacher has passed away.' Then he bowed facing north. Immediately, he bid farewell to the king. The king said, 'Venerable, please stay a little longer, I have some questions to ask. There is a spring in this garden, the water is so hot that it cannot be approached, I hope you can solve this problem.' The Venerable said, 'This is a hot spring, caused by three reasons. The first is divine karma, the second is ghostly karma, and the third is hot stones. The hot stones are the color of gold and are perpetually hot, so the spring water that flows from them is like boiling. Ghostly karma refers to the sinners who come from the ghost realm (hell), wandering in the human world, using their remaining karmic power to scorch this spring, in order to repay their past debts. Divine karma refers to those gods who do not abide by the heavenly way, arbitrarily creating misfortune and fortune, in order to obtain people's sacrifices. Evil karma is pervasive and full, the underworld punishes and employs them, also making them scorch this spring to repay their sins of excessively receiving sacrifices.' The king said, 'I hope the Venerable can verify these three reasons, which of these is the cause?' The Venerable said, 'This is caused by divine karma.' Immediately, he ordered incense to be lit, came to the water's edge, and repented for them. After a while, a tall man appeared by the water, stepped forward and bowed to the Venerable, saying, 'Because I have slight blessings, I was able to meet the Venerable, and I am about to be reborn into the human realm, so I have come to say goodbye.' After saying that, he disappeared. Seven days later, the spring water became clear and cold, like ordinary spring water. The Venerable bid farewell to the king. The king personally led a guard of honor to escort him. Arriving in South India, King Deva greeted him and bowed to him. The king had two sons, one named...
德勝。二名不如蜜多。后德勝嗣位。信向外道致難於祖。遽問祖曰。予聞師子比丘不免於戮。何能傳法。祖曰。我師難未起時授我信衣法偈以顯師承。王曰。其衣何在。祖探囊中出衣示王。王命焚之。五色相鮮薪燼如故。王即敬禮曰。師子真嗣。王弟不如蜜多遂求出家。侍祖六年。于王宮受具。羯磨之際大地震動。祖命之曰。吾已衰朽。安可久留。汝當善護正法眼藏普濟群有。聽吾偈曰。聖人說知見。當境無非是。我今悟真性。無道亦無理。不如蜜多聞偈已。啟祖曰。法衣宜傳授邪。祖曰。此衣為難故假以為證。汝身無難。何假其衣。化被十方人自信向。祖乃現於神變。化三昧火自焚其身。平地舍利可高一尺。德勝王創浮圖而秘之。當此東晉明帝之世也(正宗記)。
顯宗成帝
衍。明帝長子。太寧三年八月即帝位。年五歲。庾太后臨朝。咸和二年冠軍蘇峻拒命謀逆。三年四月蘇峻劫帝幸石頭。京城宮室悉皆煨燼。獨太寧殿壁明帝手畫佛像屹然不壞。人皆嗟美稱其神異。陶侃溫嶠攻石頭。峻戰墜馬。斬首臠割之焚其骨。峻餘眾立峻弟逸為王。閉門自守。四年二月諸軍攻石頭。建威長史騰含擊蘇逸大破之。西軍獲逸斬之。滕含部將曹據抱帝奔溫嶠船。群臣見帝號泣請罪。是時宮闕灰燼。以建平園為宮。溫嶠
【現代漢語翻譯】 現代漢語譯本： 德勝（Désheng，人名）。不如蜜多（Burumiduo，人名）是他的弟弟。後來德勝繼承王位。他信奉外道，給菩提達摩祖師帶來了困難。他突然問祖師說：『我聽說師子比丘（Shizi biqiu，人名）不能免於被殺，怎麼能傳法呢？』祖師說：『我的老師在災難還沒有發生的時候，就授予我信衣和法偈，以此來彰顯師承。』國王說：『那件信衣在哪裡？』祖師從囊中取出信衣給國王看。國王命令焚燒它。五彩光鮮，薪柴燒盡而信衣如故。國王立即恭敬地禮拜說：『師子比丘真是後繼有人啊！』國王的弟弟不如蜜多於是請求出家。侍奉祖師六年。在王宮接受具足戒。羯磨（jiemo，佛教儀式）的時候，大地劇烈震動。祖師命令他說：『我已經衰老朽邁，怎麼可以長久停留。你應該好好守護正法眼藏，普遍救濟眾生。聽我的偈語：聖人所說的知見，當下的境界沒有不是真理的。我現在領悟了真性，沒有道也沒有理。』不如蜜多聽了偈語后，請示祖師說：『法衣應該傳授嗎？』祖師說：『這件信衣因為有災難的緣故，才假借它作為憑證。你自身沒有災難，何必假借這件信衣呢？教化普及十方，人們自然會信奉歸向。』祖師於是顯現神通變化，化出三昧真火焚燒自身。平地上舍利高約一尺。德勝王建造浮屠（futu，佛塔）來秘密地收藏它。當時是東晉明帝的時代（《正宗記》）。 顯宗成帝（Xianzong Chengdi，皇帝謚號） 衍（Yan，人名），明帝的長子。太寧（Taining，年號）三年八月即位為帝。年僅五歲。庾太后（Yuhuanghou，人名）臨朝聽政。咸和（Xianhe，年號）二年，冠軍蘇峻（Sujun，人名）抗拒命令，圖謀叛逆。三年四月，蘇峻劫持皇帝到石頭城（Shitoucheng，地名）。京城宮室全部被燒燬。唯獨太寧殿墻壁上明帝手繪的佛像屹立不倒。人們都讚歎稱美，說它非常神奇。陶侃（Taokan，人名）、溫嶠（Wenqiao，人名）攻打石頭城。蘇峻戰敗墜馬。被斬首並剁成肉醬焚燒了他的骨頭。蘇峻的殘餘部眾擁立蘇峻的弟弟蘇逸（Suyi，人名）為王。關閉城門，據守自衛。四年二月，各路軍隊攻打石頭城。建威長史滕含（Tenghan，人名）攻擊蘇逸，大敗了他。西軍抓獲蘇逸並將他斬首。滕含的部將曹據（Caoju，人名）抱著皇帝跑到溫嶠的船上。群臣見到皇帝，號啕大哭，請求治罪。當時宮闕化為灰燼。於是把建平園（Jianpingyuan，地名）作為皇宮。溫嶠
【English Translation】 English version: Désheng (personal name). Burumiduo (personal name) was his younger brother. Later, Désheng succeeded to the throne. He believed in heterodox doctrines, causing difficulties for Bodhidharma. He suddenly asked the Patriarch, 'I have heard that the Bhikshu Simha (Shizi biqiu, personal name) could not escape being killed. How can he transmit the Dharma?' The Patriarch said, 'My teacher, before the calamity arose, bestowed upon me the robe of faith and the Dharma verse to manifest the lineage.' The king said, 'Where is that robe?' The Patriarch took out the robe from his bag and showed it to the king. The king ordered it to be burned. The five colors were bright and fresh, and the firewood was burned to ashes, but the robe remained as before. The king immediately respectfully prostrated and said, 'Bhikshu Simha truly has a successor!' The king's younger brother, Burumiduo, then requested to leave home. He served the Patriarch for six years. He received the full precepts in the royal palace. During the Karma (jiemo, Buddhist ritual), the earth shook violently. The Patriarch instructed him, 'I am already old and decaying. How can I stay for long? You should diligently protect the Eye Treasury of the True Dharma and universally save sentient beings. Listen to my verse: What the sage speaks of as knowledge and vision, in the present moment, there is nothing that is not true. I now realize the true nature, there is neither the Way nor reason.' After hearing the verse, Burumiduo asked the Patriarch, 'Should the Dharma robe be transmitted?' The Patriarch said, 'This robe is used as evidence because of the difficulty. You have no difficulty yourself, so why borrow this robe? When the teaching spreads to all directions, people will naturally believe and turn to it.' The Patriarch then manifested supernatural transformations, transforming into Samadhi fire and burning his body. The relics on the ground were about one foot high. King Désheng built a stupa (futu, pagoda) to secretly store them. This was during the era of Emperor Ming of the Eastern Jin Dynasty (from 'Records of the Orthodox Lineage'). Emperor Cheng of Xianzong (Xianzong Chengdi, posthumous title of the emperor) Yan (personal name), the eldest son of Emperor Ming. He ascended the throne in August of the third year of Taining (Taining, era name). He was only five years old. Empress Dowager Yu (Yuhuanghou, personal name) held court. In the second year of Xianhe (Xianhe, era name), the champion Su Jun (Sujun, personal name) resisted orders and plotted rebellion. In April of the third year, Su Jun kidnapped the emperor to Stone City (Shitoucheng, place name). All the palaces in the capital were burned down. Only the Buddha image hand-painted by Emperor Ming on the wall of Taining Hall stood firm and did not fall. People all praised and admired it, saying it was very miraculous. Tao Kan (Taokan, personal name) and Wen Qiao (Wenqiao, personal name) attacked Stone City. Su Jun was defeated and fell from his horse. He was beheaded, chopped into minced meat, and his bones were burned. Su Jun's remaining followers established Su Jun's younger brother, Su Yi (Suyi, personal name), as king. They closed the city gates and defended themselves. In February of the fourth year, various armies attacked Stone City. Teng Han (Tenghan, personal name), the chief clerk of Jianwei, attacked Su Yi and defeated him greatly. The Western Army captured Su Yi and beheaded him. Cao Ju (Caoju, personal name), a subordinate general of Teng Han, carried the emperor and ran to Wen Qiao's boat. The ministers saw the emperor, wailed and cried, and asked for punishment. At that time, the palaces were reduced to ashes. So they used Jianping Garden (Jianpingyuan, place name) as the palace. Wen Qiao
欲遷都豫章。三吳之豪欲遷會稽。二論紛紜未決。司徒王導議之不復遷都。咸康元年正月庚午朔帝加元服。大赦改元。八年五月帝不豫。帝二子丕奕皆在襁褓。中書監庾冰自以兄弟秉權日久。恐易世有間。每說帝以國有強敵宜以長君。請以同母弟瑯邪王岳為嗣。帝許之。六月帝崩。二十二歲。在位十七年。
帝造中興鹿苑二寺。集翻經義學千僧(六帖) 咸和(九)咸康(八)。丙戌 晉 咸和元年 趙 光初九年 成 玉衡十六年 後趙石氏八年 前涼 前燕 代 二年
飛來峰 西天竺國惠理法師。是年來游震旦。至浙西杭州。見山巖秀麗曰。吾國中天竺靈鷲山之一小嶺。不知何年飛來。佛在世時多為仙靈所隱。今此亦復爾耶。有洞舊有白猿遂呼之。白猿應聲而出。人始之信飛來。由是得名。師即地建兩剎。先靈鷲后靈隱。師宴坐之巖號理公巖。今瘞塔存焉(寺記碑刻)。丁亥 晉 咸和二年 趙 劉氏 光初十年 成 李氏 玉衡十七年 後趙石勒九年 前涼張氏 前燕代 三年 戊子 咸和三年 劉耀石勒滅之合二十六年 玉衡十八年 石氏據中原太和元年 前涼 前燕 四年
漢趙
漢劉淵。字元海。新興匈奴人。漢以宗女妻冒頓。故子孫冒姓劉氏。西晉惠帝甲
【現代漢語翻譯】 現代漢語譯本：皇帝想要遷都到豫章。三吳地區的豪族想要遷都到會稽。兩種議論紛紛，難以決定。司徒王導建議不要再遷都。咸康元年正月庚午朔日，皇帝舉行加元服的儀式，大赦天下，改年號。咸康八年五月，皇帝身體不適。皇帝的兩個兒子丕和奕都還在襁褓之中。中書監庾冰因為自己兄弟掌握權力很久，擔心改朝換代會有變故，多次勸說皇帝說國家有強大的敵人，應該立年長的君主。請求立同母弟弟瑯邪王岳為繼承人。皇帝同意了。六月，皇帝駕崩，享年二十二歲，在位十七年。 皇帝建造了中興鹿苑二寺，聚集翻譯佛經的義學僧人一千人（六帖）。咸和（九年），咸康（八年）。丙戌年，晉朝咸和元年，趙國光初九年，成國玉衡十六年，後趙石氏八年，前涼，前燕，代國二年。 飛來峰：西天竺國（古代印度）的惠理法師，這年來到震旦（中國的古稱）遊歷，到達浙西杭州，看到山巖秀麗，說：『我國中天竺（古代印度中部）靈鷲山（Grdhrakuta Mountain）的一小部分山嶺，不知道是什麼時候飛來的。佛陀在世的時候，大多被仙靈所隱藏。現在這裡也是這樣嗎？』有個洞穴，以前有白猿，於是呼喚它。白猿應聲而出。人們開始相信是飛來的。因此得名。法師就在此地建造了兩座寺廟，先是靈鷲寺，后是靈隱寺。法師宴坐的山巖叫做理公巖。現在埋葬法師舍利的塔還存在（寺記碑刻）。丁亥年，晉朝咸和二年，趙國劉氏光初十年，成國李氏玉衡十七年，後趙石勒九年，前涼張氏，前燕代國三年。戊子年，咸和三年，劉耀被石勒滅亡，共二十六年，玉衡十八年，石氏佔據中原太和元年，前涼，前燕四年。 漢趙： 漢劉淵（Liu Yuan），字元海，新興匈奴人。漢朝把宗室的女兒嫁給冒頓（Modu Chanyu），所以子孫冒姓劉氏。西晉惠帝甲
【English Translation】 English version: The Emperor intended to move the capital to Yuzhang. The powerful families of the Sanwu region wanted to move the capital to Kuaiji. The two opinions were in dispute and difficult to decide. Situ Wang Dao advised against moving the capital again. On the first day of the first month of the first year of the Xiankang era, the Emperor held the coming-of-age ceremony, granted a general amnesty, and changed the era name. In the fifth month of the eighth year of the Xiankang era, the Emperor fell ill. The Emperor's two sons, Pi and Yi, were both still in infancy. Yu Bing (Yu Bing), the Director of the Imperial Secretariat, because his brothers had held power for a long time, feared that there would be changes when the dynasty changed, and repeatedly advised the Emperor that the country had strong enemies and should establish an older ruler. He requested that his younger brother of the same mother, Yue (Yue), the Prince of Langya, be made the heir. The Emperor agreed. In the sixth month, the Emperor passed away at the age of twenty-two, having reigned for seventeen years. The Emperor built the Zhongxing Luyuan (Zhongxing Luyuan) Temples, gathering a thousand monks who translated scriptures and studied Buddhist doctrines (Six Compilations). Xianhe (9th year), Xiankang (8th year). In the year of Bingxu, the first year of the Xianhe era of the Jin Dynasty, the ninth year of the Guangchu era of the Zhao state, the sixteenth year of the Yuheng era of the Cheng state, the eighth year of the Shi clan of the Later Zhao, the Former Liang, the Former Yan, and the second year of the Dai state. Feilai Peak (Feilai Peak): The Dharma Master Huili (Huili) from the Western Tianzhu Kingdom (ancient India) came to Zhendan (ancient name for China) this year. Arriving in Hangzhou, Zhejiang, he saw the beautiful mountains and rocks and said, 'This is a small ridge of the Grdhrakuta Mountain (Grdhrakuta Mountain) in Central Tianzhu (ancient central India) in my country. I don't know when it flew here. When the Buddha was alive, it was mostly hidden by immortals and spirits. Is it the same here now?' There was a cave, and there used to be a white ape, so he called it. The white ape responded and came out. People began to believe that it had flown here. Hence the name. The Dharma Master then built two temples here, first Lingjiu Temple (Lingjiu Temple), then Lingyin Temple (Lingyin Temple). The rock where the Dharma Master sat in meditation is called Ligong Rock (Ligong Rock). Now the pagoda where the Dharma Master's relics are buried still exists (Temple Records and Inscriptions). In the year of Dinghai, the second year of the Xianhe era of the Jin Dynasty, the tenth year of the Guangchu era of the Liu clan of the Zhao state, the seventeenth year of the Yuheng era of the Li clan of the Cheng state, the ninth year of Shi Le (Shi Le) of the Later Zhao, the Zhang clan of the Former Liang, and the third year of the Dai state. In the year of Wuzi, the third year of the Xianhe era, Liu Yao (Liu Yao) was destroyed by Shi Le, totaling twenty-six years, the eighteenth year of the Yuheng era, the first year of the Taihe era when the Shi clan occupied the Central Plains, the Former Liang, and the fourth year of the Former Yan. Han Zhao: Liu Yuan (Liu Yuan) of Han, styled Yuanhai, was a Xiongnu (Xiongnu) person from Xinxing. The Han Dynasty married a daughter of the imperial clan to Modu Chanyu (Modu Chanyu), so his descendants adopted the surname Liu. Emperor Hui of the Western Jin Dynasty Jia
子永興元年立成都王司馬穎為皇太弟。穎表匈奴左賢王劉淵為冠軍將軍。監五部軍事。將兵在鄴(今彰德路郡名鄴郡冀域)淵子聰驍勇絕人。博涉經史。善屬文。彎弓三百斤。弱冠游京師。名士莫不與交。穎以聰為積弩將軍。淵從祖右賢王劉宣。謂其族人曰。自漢亡以來。我單于徒有虛號無復尺土。今吾眾雖衰猶不減二萬。奈何斂手受役奄過百年。左賢王英武超世。天茍不與興匈奴。必不虛生此人也。今司馬氏骨肉相殘。四海鼎沸。復呼韓邪之業此其時也。乃相與謀推淵為大單于。使其黨呼延攸詣鄴告淵。淵白穎請歸會葬。穎弗許。及王浚東嬴公騰討穎。淵說穎曰。請為殿下還說五部以赴國難。穎悅拜淵為北單于參丞相軍事。淵至左國城。劉宣等上大單于號。二旬之間有眾五萬淵。都左國城。謂群臣曰。昔漢有天下恩結於民。吾漢氏之甥。乃建國號曰漢。即漢王位。年曰元熙。以右賢王宣為丞相。晉懷帝永嘉二年。漢王淵取山西。平陽(今晉寧路古晉州也)太守宋抽棄郡走淵。徙都平陽蒲子上郡即皇帝位。改元永鳳。晉永嘉四年七月淵寢疾。以楚王聰為大司馬大單于。安昌王盛．安邑王欽．西陽王浚．皆領武衛將軍。分典禁兵。淵卒。太子和即皇帝位。西昌王銳恥不預顧命。乃相與謀說和曰。先帝不惟輕重之勢。使三
王擁強兵于內。大司馬擁十萬眾屯于新郊。陛下宜早為之計。和召盛告之。盛曰。陛下信讒夫之言以疑兄弟。銳怒命左右刃之。帥兵攻楚王聰于單于臺(今西京路即大同路也。郡名雲中。漢高困白登是也。冀域)聰反攻西明門克之。殺和于光極西堂。收銳梟首于衢。聰即皇帝位。改元光興。以北海王乂為皇太弟。封其子粲為河內王。以石勒為并州刺史(太原也。今改冀寧路)辛未漢嘉平元年。聰遣前軍大將軍呼延晏始安王劉曜王彌石勒。攻洛陽克宣陽門。晉懷帝出欲奔長安。漢兵追執之。遷帝及六璽于平陽。聰以帝為特進左光錄大夫。封平阿公。壬申聰之嘉平二年。封懷帝為會稽郡公。次年二月懷帝遇害。四月懷帝兇問至長安。晉愍帝即位。改元建興。建興四年九月漢大司馬劉曜攻長安。十一月晉帝曰當忍恥出降以活士民。曜送晉帝至平陽。漢主聰以晉帝為光祿大夫。封懷安侯。丁丑年十二月愍帝遇害。戊寅年漢主聰卒。太子粲即位。為靳封所殺。丞相劉曜即皇帝位。年曰光初。還都長安。改國號曰趙。以單于為祖。石勒進爵為趙王。至是東晉成帝咸和三年趙主曜圍守洛陽。十一月石勒引兵救洛陽。戰擒趙王曜。載以馬輿至襄國殺之。己丑年正月趙太子熙聞曜被擒。遂帥百官走上邽(音圭郟西鞏昌路古邽戍地也)關中
大亂。將軍蔣英辛恕據長安。遣使降於石勒。九月後趙中山公石虎大破趙兵于義渠。乘勝追擊執趙太子劉熙及其將王公卿校以下三千餘人皆殺之。秦隴悉平。漢趙劉氏。起自晉惠帝大興甲子。終成帝咸和己丑。二十六年。己丑 晉 咸和四年 成 玉衡十九年 後趙 太和二年 前涼 前燕 代翳槐元年追尊曰烈帝 庚寅 咸和五年 玉衡二十年 石勒即帝位 建平元年 二年 辛卯 咸和六年 玉衡二十一年 建平二年 三年 壬辰 咸和七年 玉衡二十二年 建平三年 四年 癸巳 咸和八年 玉衡二十三年 勒建平四年七月卒 燕慕容皝立 代五年 甲午 咸和九年 玉衡二十四年 雄卒 海陽王弘立延熙元年 六年 乙未 咸康元年 漢改成曰漢期玉恒元年 虎立 建武元年 七年 丙申 咸康二年 玉恒二年 建武二年 八年 丁酉 咸康三年 玉桓三年 建武三年 前燕皝稱王 代 后元年 戊戌 咸康四年 李壽立 漢興元年 建武四年 拓跋什昱健建國元年追尊曰成帝
學箴 晉司徒王導以李充為丞相掾。充以時俗崇尚浮虛。乃著學箴。以為老子云。絕仁棄義民復孝慈。豈仁義之道絕。然後孝慈乃生哉。蓋患乎情
{ "translations": [ "現代漢語譯本：\n大亂之後，將軍蔣英辛恕佔據長安，派遣使者向石勒投降。九月，後趙中山公石虎在義渠大破趙軍，乘勝追擊，俘虜趙太子劉熙及其將領王公卿校等三千餘人，全部殺掉，秦隴地區全部平定。漢趙劉氏，從晉惠帝大興甲子年開始，到晉成帝咸和己丑年結束，共二十六年。\n\n己丑年，晉咸和四年，成玉衡十九年，後趙太和二年，前涼、前燕、代，代國主翳槐元年，追尊為烈帝。\n庚寅年，咸和五年，玉衡二十年，石勒即位稱帝，建平元年。\n二年。\n辛卯年，咸和六年，玉衡二十一年，建平二年。\n三年。\n壬辰年，咸和七年，玉衡二十二年，建平三年。\n四年。\n癸巳年，咸和八年，玉衡二十三年，石勒建平四年七月去世，燕慕容皝建立政權，代國五年。\n甲午年，咸和九年，玉衡二十四年，雄去世，海陽王弘即位，延熙元年。\n六年。\n乙未年，咸康元年，漢國改國號為漢期，玉恒元年，石虎建立政權，建武元年。\n七年。\n丙申年，咸康二年，玉恒二年，建武二年。\n八年。\n丁酉年，咸康三年，玉桓三年，建武三年，前燕慕容皝稱王，代國后元年。\n戊戌年，咸康四年，李壽建立政權，漢興元年，建武四年，拓跋什翼犍建立國家，建國元年，追尊為成帝。\n\n《學箴》：晉朝司徒王導任命李充為丞相掾。李充因為當時社會風氣崇尚虛浮，於是寫了《學箴》，認為老子說：『絕仁棄義，民復孝慈』，難道是仁義之道斷絕之後，孝慈才能產生嗎？這是擔憂情感的（喪失）。", "English version:\nAfter the great chaos, General Jiang Yingxinshu occupied Chang'an and sent envoys to surrender to Shi Le. In the ninth month, Shi Hu (Prince Zhongshan of Later Zhao) heavily defeated the Zhao army at Yiqu. Taking advantage of the victory, he pursued and captured Liu Xi (Crown Prince of Zhao) and more than three thousand of his generals, including princes, dukes, ministers, and officers, and killed them all. The Qin and Long regions were completely pacified. The Han-Zhao Liu clan, starting from the Jiazi year of the Daxing era of Emperor Hui of Jin, ended in the Jichou year of the Xianhe era of Emperor Cheng of Jin, lasting for twenty-six years.\n\nJichou year, the fourth year of the Xianhe era of Jin, the nineteenth year of the Yuheng era of Cheng, the second year of the Taihe era of Later Zhao, Qianliang, Qianyan, Dai, the first year of Yihuai (ruler of Dai), posthumously honored as Emperor Lie.\nGengyin year, the fifth year of the Xianhe era, the twentieth year of the Yuheng era, Shi Le ascended the throne as emperor, the first year of the Jianping era.\nSecond year.\nXinmao year, the sixth year of the Xianhe era, the twenty-first year of the Yuheng era, the second year of the Jianping era.\nThird year.\nRenchen year, the seventh year of the Xianhe era, the twenty-second year of the Yuheng era, the third year of the Jianping era.\nFourth year.\nGuisi year, the eighth year of the Xianhe era, the twenty-third year of the Yuheng era, Shi Le died in the seventh month of the fourth year of the Jianping era. Murong Huang (of Yan) established his regime, the fifth year of Dai.\nJiawu year, the ninth year of the Xianhe era, the twenty-fourth year of the Yuheng era, Xiong died, Haiyang Wang Hong ascended the throne, the first year of the Yanxi era.\nSixth year.\nYiwei year, the first year of the Xiankang era, the Han state changed its name to Hanqi, the first year of the Yuheng era, Shi Hu established his regime, the first year of the Jianwu era.\nSeventh year.\BingShen year, the second year of the Xiankang era, the second year of the Yuheng era, the second year of the Jianwu era.\nEighth year.\nDingyou year, the third year of the Xiankang era, the third year of the Yuhuan era, the third year of the Jianwu era, Murong Huang (of Former Yan) claimed the title of king, the first year of the Hou era of Dai.\nWuXu year, the fourth year of the Xiankang era, Li Shou established his regime, the first year of the Hanxing era, the fourth year of the Jianwu era, Tuoba Shiyijian established the state, the first year of the Jianguo era, posthumously honored as Emperor Cheng.\n\n'Xue Zhen' (Admonitions on Learning): Wang Dao (Situ of Jin Dynasty) appointed Li Chong as an aide to the Prime Minister. Li Chong, because the social atmosphere at the time advocated vanity, wrote 'Xue Zhen', believing that Lao Tzu said: 'Abandon benevolence and discard righteousness, and the people will return to filial piety and kindness.' Could it be that only after the way of benevolence and righteousness is cut off can filial piety and kindness arise? This is a concern about the (loss of) emotions." ] }
仁義者寡而利仁義者眾。將寄責于聖人而遣累乎陳跡也。凡人見形者。眾及道者鮮。逐跡逾篤。離本逾遠。故作學箴。以祛其蔽曰。名之攸彰。道之攸廢。乃損所隆。乃崇所替。非仁無以長物。非義無以齊恥。仁義固不可遠。去其害仁義者而已(晉書李充傳)。
晉光祿勛顏含以老遜位。致仕二十餘年。至是十月卒。壽九十三歲。郭璞嘗過含欲為之筮。含曰。年在天位在人。修己而天不與者命也。守道而人不知者性也。自有性命。毋勞耆龜。己亥 晉 咸康五年 漢李氏 漢興二年 後趙石氏建武五年 前涼張氏 前燕 代 建國二年
晉司徒王導卒。導有弟曰道寶。辭榮為僧。以學行顯(高僧傳)。庚子 咸康六年 漢興三年 建武六年 三年 辛丑 咸康七年 漢興四年 建武七年 四年 壬寅 咸康八年六月康帝即位 漢興五年 建武八年 五年
康帝
岳。成帝母弟。自瑯玡王即帝位。在位二年。壽二十三歲。亮陰不言。委政庾冰封。成帝子丞為瑯玡丕。奕東海王 建元(二)。癸卯 建元元年 漢興六年 建武九年 六年 甲辰 建元二年九月帝崩 執 太和元年 建武十年 前涼 前燕 代 七年
孝宗穆帝
聃。
【現代漢語翻譯】 現代漢語譯本： 行仁義的人少，而讚美仁義的人多。如果將責任寄託于聖人，就會被陳舊的規矩所束縛。一般人只看到表面現象，很少有人能領悟到道的真諦。越是執著于外在的表象，就離道的本質越遠。因此，我寫下這篇《學箴》，來消除人們的迷惑，內容是：名聲顯揚的地方，道的真理就會被廢棄。抬高那些應該貶低的，推崇那些應該拋棄的。沒有仁愛就無法養育萬物，沒有道義就無法匡正羞恥。仁義本來就不可遠離，只要去除那些妨害仁義的東西就可以了。（出自《晉書·李充傳》）
晉朝光祿勛顏含因年老辭官退位。退休二十多年。于本年十月去世，享年九十三歲。郭璞曾經拜訪顏含，想為他占卜。顏含說：『壽命在於天，地位在於人。修養自身而天不賜福，那是命；堅守正道而人不理解，那是性。我自有性命，不必勞煩蓍草和龜甲。』己亥年，晉朝咸康五年，漢李氏漢興二年，後趙石氏建武五年，前涼張氏，前燕，代國建國二年。
晉朝司徒王導去世。王導有個弟弟叫王道寶，辭去官職出家為僧，以學識和德行聞名。（出自《高僧傳》）庚子年，咸康六年，漢興三年，建武六年，前燕三年。辛丑年，咸康七年，漢興四年，建武七年，前燕四年。壬寅年，咸康八年六月，康帝即位，漢興五年，建武八年，前燕五年。
康帝
岳（Yuè），成帝的同母弟弟。從瑯玡王（Lángyá Wáng）即位為皇帝。在位兩年，享年二十三歲。居喪期間不說話，將政事委託給庾冰（Yǔ Bīng）。封成帝的兒子司馬丞（Sīmǎ Chéng）為瑯玡丕（Lángyá Pī），司馬奕（Sīmǎ Yì）為東海王（Dōnghǎi Wáng）。年號建元（Jiànyuán）。癸卯年，建元元年，漢興六年，建武九年，前燕六年。甲辰年，建元二年九月，康帝駕崩。改年號為執（Zhí），太和（Tài hé）元年，建武十年，前涼，前燕，代國七年。
孝宗穆帝
聃（Dān）。
【English Translation】 English version: Few practice benevolence and righteousness, but many praise them. To place responsibility solely on sages is to be bound by outdated customs. Ordinary people see only appearances, and few understand the true essence of the Dao. The more one clings to external forms, the further one strays from the root. Therefore, I write this 'Admonition on Learning' to dispel people's confusion, which says: Where fame is emphasized, the truth of the Dao is abandoned. Exalting what should be diminished, and promoting what should be discarded. Without benevolence, one cannot nurture all things; without righteousness, one cannot rectify shame. Benevolence and righteousness should not be forsaken; simply remove what harms them. (From 'Biography of Li Chong' in the 'Book of Jin')
Yan Han (Yán Hán), the Guanglu Xun (Guānglù Xūn) of the Jin Dynasty, retired due to old age. After more than twenty years of retirement, he passed away in the tenth month of this year at the age of ninety-three. Guo Pu (Guō Pǔ) once visited Yan Han and wanted to perform divination for him. Yan Han said, 'Lifespan is determined by Heaven, and position is determined by man. If one cultivates oneself but Heaven does not grant blessings, that is fate; if one adheres to the Dao but people do not understand, that is nature. I have my own fate and nature, so there is no need to trouble the milfoil stalks and tortoise shells.' Year Ji Hai (Jǐ Hài), the fifth year of Xiankang (Xiánkāng) of the Jin Dynasty, the second year of Hanxing (Hànxīng) of the Han Li clan, the fifth year of Jianwu (Jiànwǔ) of the Later Zhao Shi clan, the Zhang clan of the Former Liang, the Former Yan, and the second year of Jianguo (Jiànguó) of the Dai state.
Wang Dao (Wáng Dǎo), the Situ (Sītú) of the Jin Dynasty, passed away. Wang Dao had a younger brother named Wang Daobao (Wáng Dàobǎo), who resigned from his official position to become a monk, and was known for his learning and virtue. (From 'Biographies of Eminent Monks') Year Gengzi (Gēngzǐ), the sixth year of Xiankang, the third year of Hanxing, the sixth year of Jianwu, and the third year of the Former Yan. Year Xinchou (Xīnchǒu), the seventh year of Xiankang, the fourth year of Hanxing, the seventh year of Jianwu, and the fourth year of the Former Yan. Year Renyin (Rényín), the eighth year of Xiankang, in the sixth month, Emperor Kang ascended the throne, the fifth year of Hanxing, the eighth year of Jianwu, and the fifth year of the Former Yan.
Emperor Kang
Yue (Yuè), the younger brother of Emperor Cheng by the same mother. He ascended the throne as the King of Langya (Lángyá Wáng). He reigned for two years and died at the age of twenty-three. During the mourning period, he did not speak and entrusted the government affairs to Yu Bing (Yǔ Bīng). Sima Cheng (Sīmǎ Chéng), the son of Emperor Cheng, was enfeoffed as the Pi (Pī) of Langya, and Sima Yi (Sīmǎ Yì) was enfeoffed as the King of Donghai (Dōnghǎi Wáng). Era name: Jianyuan (Jiànyuán). Year Guimao (Guǐmǎo), the first year of Jianyuan, the sixth year of Hanxing, the ninth year of Jianwu, and the sixth year of the Former Yan. Year Jiachen (Jiǎchén), in the ninth month of the second year of Jianyuan, Emperor Kang passed away. The era name was changed to Zhi (Zhí), the first year of Taihe (Tài hé), the tenth year of Jianwu, the Former Liang, the Former Yan, and the seventh year of the Dai state.
Emperor Mu, Emperor Xiaozong
Dan (Dān).
康帝太子。二歲即位。褚太后臨朝。中外無事。昇平元年正月朔帝加元服。太后歸政。壽十九 永和(十二)昇平(五)。乙巳 年在位一十七年 永和元年 李執 太和二年 建武十一年 前涼稱王 前燕 皝 代 丙午 永和二年 嘉寧元年 建武十二年 重華立 代 丁未 永和三年 桓湯滅之 合四十五年 建武十三年 代
大成改曰漢 李持巴西人。少仕晉。西晉惠帝太安二年據益州(四川西道成都路也。梁州之域郡名錦城)國號曰成。年曰建初。特卒子雄。晉惠帝永與元年十月。雄即成都王位。改元建興。以其叔父驤為太傅。追尊父特為成都景王。晉惠帝先熙元年。成都王雄即皇帝位。年曰晏平。國號大成。尊特曰景皇帝。東晉成帝咸和九年雄卒。太子班即位。其弟安東將軍李期謀作亂。因班夜哭弒之於殯宮。期即皇帝位。謚雄曰武皇帝。廟號太宗。晉成帝咸康元年。幽公期改年曰玉恒改國號曰漢。晉咸康四年。漢中穆文帝李壽殺期自立。改元漢興。晉咸康七年。漢主壽以其子執領大將軍錄尚書事。晉康帝建元二年李執立。年曰太和。至是晉永和二年。漢年曰嘉寧十一月。晉安西將軍桓溫伐漢。晉永和三年三月。溫兵至成都。縱火燒其城門。漢人惶懼無復鬥志。執自稱洛陽李
【現代漢語翻譯】 現代漢語譯本 康帝太子，兩歲即位，褚太后臨朝聽政，國家內外太平無事。昇平元年正月朔日，康帝舉行加元服的儀式，太后歸還政權。康帝享年十九歲，經歷了永和（十二年）、昇平（五年）兩個年號。乙巳年，康帝在位共十七年。永和元年，李執建立政權。太和二年，建武十一年，前涼稱王，前燕的皝（人名）取代了政權。丙午年，永和二年，嘉寧元年，建武十二年，重華（人名）建立政權，取代了前燕。丁未年，永和三年，桓溫消滅了前燕，總共四十五年。建武十三年，前燕政權被取代。
大成政權改國號為漢。李持是巴西人，年輕時在晉朝為官。西晉惠帝太安二年，佔據益州（四川西道成都路，屬於梁州管轄，郡名叫錦城），建立國家，國號為成，年號為建初。李特去世后，他的兒子李雄繼位。晉惠帝永興元年十月，李雄即成都王位，改年號為建興，任命他的叔父李驤為太傅，追尊他的父親李特為成都景王。晉惠帝先熙元年，成都王李雄即皇帝位，改年號為晏平，國號為大成，尊李特為景皇帝。東晉成帝咸和九年，李雄去世，太子李班即位。他的弟弟安東將軍李期陰謀作亂，趁李班在殯宮守喪時將其弒殺。李期即皇帝位，謚李雄為武皇帝，廟號太宗。晉成帝咸康元年，幽公李期改年號為玉恒，改國號為漢。晉咸康四年，漢中穆文帝李壽殺李期自立，改年號為漢興。晉咸康七年，漢主李壽任命他的兒子李執為大將軍，總領尚書事務。晉康帝建元二年，李執即位，改年號為太和。到了晉永和二年，漢的年號為嘉寧。十一月，晉安西將軍桓溫討伐漢。晉永和三年三月，桓溫的軍隊到達成都，放火焚燒城門，李執**惶恐不安，喪失了鬥志，自稱是洛陽李氏的後人。
【English Translation】 English version Crown Prince Kangdi ascended the throne at the age of two, with Empress Dowager Chu administering the government. The country was peaceful both internally and externally. On the first day of the first month of the Shengping era, the emperor underwent the coming-of-age ceremony, and the Empress Dowager returned the power to him. Emperor Kang lived to be nineteen years old, reigning through the Yonghe (twelve years) and Shengping (five years) eras. In the year of Yisi, Emperor Kang reigned for a total of seventeen years. In the first year of Yonghe, Li Zhi established his regime. In the second year of Taihe, the eleventh year of Jianwu, the Former Liang declared itself a kingdom, and Huang (personal name) of the Former Yan replaced the regime. In the year of Bingwu, the second year of Yonghe, the first year of Jianning, the twelfth year of Jianwu, Chonghua (personal name) established his regime, replacing the Former Yan. In the year of Dingwei, the third year of Yonghe, Huan Wen extinguished the Former Yan, totaling forty-five years. In the thirteenth year of Jianwu, the Former Yan regime was replaced.
The Great Cheng regime changed its national title to Han. Li Chi was a native of Ba Prefecture in Brazil. He served as an official in the Jin Dynasty in his youth. In the second year of the Tai'an era of Emperor Hui of the Western Jin Dynasty, he occupied Yizhou (Chengdu Road in the western Sichuan Province, under the jurisdiction of Liang Province, with the city name of Jincheng), established a state with the national title of Cheng, and the era name of Jianchu. After Li Te passed away, his son Li Xiong succeeded him. In October of the first year of Yongxing of Emperor Hui of Jin, Li Xiong ascended the throne as the King of Chengdu, changing the era name to Jianxing, appointing his uncle Li Xiang as Grand Tutor, and posthumously honoring his father Li Te as the King Jing of Chengdu. In the first year of Xianxi of Emperor Hui of Jin, Li Xiong, the King of Chengdu, ascended the throne as emperor, changing the era name to Yanping, the national title to Great Cheng, and honoring Li Te as Emperor Jing. In the ninth year of Xianhe of Emperor Cheng of the Eastern Jin Dynasty, Li Xiong passed away, and Crown Prince Li Ban succeeded him. His younger brother, General of Pacifying the East Li Qi, plotted a rebellion and assassinated Li Ban in the mourning hall while he was observing mourning rites. Li Qi ascended the throne as emperor, posthumously honoring Li Xiong as Emperor Wu, with the temple name of Taizong. In the first year of Xiankang of Emperor Cheng of Jin, Duke You Li Qi changed the era name to Yuheng and the national title to Han. In the fourth year of Xiankang of Jin, Li Shou, the Emperor Muwen of Hanzhong, killed Li Qi and established himself, changing the era name to Hanxing. In the seventh year of Xiankang, Li Shou, the ruler of Han, appointed his son Li Zhi as Grand General, overseeing the affairs of the Ministry of State Affairs. In the second year of Jianyuan of Emperor Kang of Jin, Li Zhi ascended the throne, changing the era name to Taihe. By the second year of Yonghe of Jin, the era name of Han was Jianning. In November, Huan Wen, the General of Pacifying the West of Jin, attacked Han. In March of the third year of Yonghe of Jin, Huan Wen's army arrived in Chengdu, setting fire to the city gates. Li Zhi was terrified and lost his will to fight, claiming to be a descendant of the Li family of Luoyang.
執諸軍門降。溫送執及其宗室十餘人。時建康封歸義侯國滅。成起自西晉惠帝太安二年癸亥。終於東晉穆帝永和三年丁未。五主合四十五年。戊申 晉 永 四年 後趙石氏 建武十四年 前涼張氏 前燕慕容皝卒雋立元年 代
佛圖澄和尚 天竺國人也。西晉懷帝永嘉四年至洛陽。自言百歲余。服氣自養。積日不食。善誦咒役使鬼神。腹旁有孔以綿塞之。夜則拔綿出光以自照。每臨溪從孔出腸胃洗濯。還納腹中。會洛陽𡨥亂。潛伏草野。時石勒屯葛陂多殘殺。澄杖錫謁勒。勒命試以道術。澄取滿缽水咒之。俄青蓮華生缽中。勒神敬之延于軍中。東晉成帝咸和三年劉曜圍守洛陽。勒自救之扣澄。澄曰。佛塔無風。一鈴獨鳴。曰秀支替戾岡仆谷劬禿當此羯語也。軍出獲劉曜。勒戰果獲曜。載之襄國。咸和五年勒稱大趙天王。行皇帝事。奉澄彌如篤敬。號曰大和向。勒愛子斌病死將殯。勒嘆曰。朕聞虢太子死。扁鵲能生之。今可得效乎。乃令告澄。澄取楊枝沾水灑之。執斌手曰可起矣。斌乃穌遂起。自是勒諸子多在澄寺中養之。晉咸和八年七月勒殂。弟虎字季龍襲位。徙都鄴(今彰德路冀州之域)尤傾心事澄。至是晉永和四年澄將去世。詣辭季龍。驚曰。大和尚遽棄我國有難乎。澄曰。出生入死道之常也。
【現代漢語翻譯】 現代漢語譯本 （石）溫率領各路軍隊投降。（桓）溫將（石）執及其宗室十餘人送往（朝廷）。當時建康封的歸義侯國被除滅。石成起事于西晉惠帝太安二年癸亥年，終於東晉穆帝永和三年丁未年，歷經五位君主，共四十五年。戊申年，晉朝永和四年，後趙石氏建武十四年，前涼張氏，前燕慕容皝去世，慕容雋繼位元年，代國。
佛圖澄和尚是天竺國人。西晉懷帝永嘉四年到達洛陽。自稱一百多歲。通過服氣來滋養自己，長期不吃東西。擅長唸咒來役使鬼神。腹部旁邊有個孔，用棉花塞住。晚上就拔出棉花，孔中發出光亮來照亮自己。經常到溪邊，從孔中取出腸胃來清洗，然後放回腹中。適逢洛陽發生變亂，（佛圖澄）就潛伏在草野之中。當時石勒駐紮在葛陂，大肆殘殺。佛圖澄拄著錫杖去拜見石勒。石勒命令他展示道術。佛圖澄取來一滿缽水，對著它唸咒。不久，一朵青蓮花在缽中生長出來。石勒感到非常神奇和敬佩，將他延請到軍中。東晉成帝咸和三年，劉曜圍困洛陽。石勒親自去救援，向佛圖澄詢問（吉兇）。佛圖澄說：『佛塔無風，一隻鈴鐺獨自鳴響。』（他解釋說）『秀支替戾岡仆谷劬禿』是羯語（石勒是羯族人），意思是『軍隊出戰將會抓獲劉曜』。石勒出戰，果然抓獲了劉曜，將他押送到襄國。咸和五年，石勒稱大趙天王，行使皇帝的權力，對佛圖澄更加敬重，號稱他為『大和尚』。石勒寵愛的兒子石斌病死，即將入殮。石勒嘆息說：『我聽說虢太子死了，扁鵲能夠使他復生。現在可以試試嗎？』於是命令人去告訴佛圖澄。佛圖澄取來楊枝，沾水灑在石斌身上，握著石斌的手說『可以起來了』。石斌就甦醒過來了，於是起身。從此以後，石勒的很多兒子都在佛圖澄的寺廟中寄養。晉咸和八年七月，石勒去世。他的弟弟石虎，字季龍，繼承了他的王位，遷都到鄴（今彰德路冀州一帶），更加傾心侍奉佛圖澄。到了晉永和四年，佛圖澄將要去世，前去向石季龍告別。石季龍驚恐地說：『大和尚您突然要離開我國，難道有什麼災難嗎？』佛圖澄說：『出生入死是自然的規律啊。』
【English Translation】 English version (Shi) Wen led the armies to surrender. (Huan) Wen sent (Shi) Zhi and more than ten members of his clan to (the court). At that time, the state of Guiyi Marquis, enfeoffed in Jiankang, was eliminated. Shi Cheng's uprising began in the second year of Tai'an during the reign of Emperor Hui of the Western Jin Dynasty (Guihai year) and ended in the third year of Yonghe during the reign of Emperor Mu of the Eastern Jin Dynasty (Dingwei year), spanning five rulers and a total of forty-five years. In the Wushen year, the fourth year of Yonghe in the Jin Dynasty, the fourteenth year of Jianwu under the Shi clan of the Later Zhao Dynasty, the Zhang clan of the Former Liang, Murong Huang of the Former Yan died, and Murong Jun ascended the throne in the first year, the Dai state.
The monk Fotucheng (Buddha-figure Ascetic) was a native of Tianzhu (India). He arrived in Luoyang in the fourth year of Yongjia during the reign of Emperor Huai of the Western Jin Dynasty. He claimed to be over a hundred years old. He nourished himself by consuming qi (vital energy) and abstained from food for a long time. He was skilled in chanting mantras to command ghosts and spirits. He had a hole beside his abdomen, which he plugged with cotton. At night, he would pull out the cotton, and light would emanate from the hole to illuminate himself. He often went to the stream, took out his intestines and stomach from the hole to wash them, and then put them back into his abdomen. When chaos broke out in Luoyang, (Fotucheng) went into hiding in the wilderness. At that time, Shi Le was stationed in Gebei, carrying out massacres. Fotucheng, holding his tin staff, went to see Shi Le. Shi Le ordered him to demonstrate his Taoist skills. Fotucheng took a bowl full of water and chanted a mantra over it. Soon, a blue lotus flower grew in the bowl. Shi Le was amazed and respectful, and invited him into the army. In the third year of Xianhe during the reign of Emperor Cheng of the Eastern Jin Dynasty, Liu Yao besieged Luoyang. Shi Le personally went to rescue it and asked Fotucheng (for guidance). Fotucheng said, 'The pagoda has no wind, but a bell rings alone.' (He explained that) 'Xiuzhi tili gang pugu qutu' is in the Jie language (Shi Le was a Jie person), meaning 'the army will capture Liu Yao when it goes to battle.' Shi Le went to battle and indeed captured Liu Yao, escorting him to Xiangguo. In the fifth year of Xianhe, Shi Le proclaimed himself the Heavenly King of Great Zhao, exercising the power of an emperor, and he became even more respectful towards Fotucheng, calling him 'Great Monk'. Shi Le's beloved son, Shi Bin, died of illness and was about to be placed in a coffin. Shi Le sighed and said, 'I heard that when the Crown Prince of Guo died, Bian Que was able to revive him. Can we try it now?' So he ordered someone to tell Fotucheng. Fotucheng took a willow branch, dipped it in water, sprinkled it on Shi Bin, and holding Shi Bin's hand, said, 'You can get up.' Shi Bin then revived and got up. From then on, many of Shi Le's sons were fostered in Fotucheng's temple. In the seventh month of the eighth year of Xianhe in the Jin Dynasty, Shi Le passed away. His younger brother, Shi Hu, whose courtesy name was Jilong, inherited his throne and moved the capital to Ye (present-day Jizhou area of Zhangde Road), and he became even more devoted to serving Fotucheng. In the fourth year of Yonghe in the Jin Dynasty, Fotucheng was about to pass away and went to bid farewell to Shi Jilong. Shi Jilong said in alarm, 'Great Monk, are you suddenly leaving our country? Is there some disaster?' Fotucheng said, 'Birth and death are the natural laws.'
修短分定無由增損。但道貴行全德貴不怠。茍道德無玷。雖死如生。咸無焉千歲尚何益哉。然可恨者。國家存心佛理。建寺度僧當蒙福祉。而佈政猛虐。賞罰交濫。特違聖典。致國祚不延也。季龍號慟嗚咽。十二月八日澄安坐而逝。壽一百七十歲。入道一百九年。度弟子道安法師等七千餘人。自大教東來至澄而盛(僧傳)。己酉 晉 永和五年 後趙大寧元年 虎殂國亂 前涼 前燕慕容 雋元年 代
後趙
石勒上黨人(今晉寧路潞州郡名上黨冀域)初與八騎歸漢劉氏。西晉懷帝永嘉四年。漢主劉聰即皇帝位。以勒為并州刺史(并州太原也。今曰冀寧路冀州之域)勒殺漢將王彌。聰大怒然猶加勒鎮東大將軍。東晉元帝大興元年漢主聰卒。丞相劉曜即皇帝位。進勒爵為趙王。大興二年勒據燕薊號襄國稱元年。晉成帝咸知三年勒年曰太和。趙主劉曜圍守洛陽。十一月勒救洛陽。曜為勒將石堪所執。輿至襄國殺之。晉咸和五年。勒稱大趙天王。行皇帝事。九月即皇帝位。改元建平。建平二年四月勒如鄴將營新營。建平四年七月勒卒。太子弘即位。是為海陽王。改元延熙。夜以勒喪潛瘞山谷莫知其處。備儀衛虛葬于高平陵。謚曰明帝。廟號高祖。八月趙主弘以中山王虎丞相魏王加九錫。總攝百揆。為弘
【現代漢語翻譯】 現代漢語譯本：壽命的長短是命中註定的，無法增加或減少。但人應該注重實行道德，珍惜德行而不懈怠。如果道德上沒有污點，即使死了也如同活著。活到千歲又有什麼益處呢？然而可恨的是，國家雖然尊崇佛理，建造寺廟，度化僧人，本應蒙受福祉，但佈政卻過於嚴酷，賞罰也常常不當，這完全違背了聖賢的教誨，導致國運不能長久。石季龍（指石勒）號啕大哭，在十二月八日安詳地坐化而逝，享年一百七十歲，入道一百零九年，度化的弟子有道安法師等七千多人。自從佛教傳入中國以來，到石勒時期才真正興盛。（出自《僧傳》）己酉年，晉永和五年，後趙大寧元年，石虎去世，國家發生變亂。前涼、前燕慕容儁元年，代國。
後趙
石勒是上黨人（今山西省晉城市，古郡名上黨，屬於冀州地區）。最初與八個騎兵歸附漢趙的劉氏。西晉懷帝永嘉四年，漢主劉聰即位稱帝，任命石勒為并州刺史（并州即太原，今山西省太原市一帶，屬於冀州地區）。石勒殺了漢將王彌，劉聰非常憤怒，但仍然加封石勒為鎮東大將軍。東晉元帝大興元年，漢主劉聰去世，丞相劉曜即位稱帝，晉封石勒為趙王。大興二年，石勒佔據燕薊地區，在襄國稱王，改年號為元年。晉成帝咸和三年，石勒改年號為太和。趙主劉曜圍困洛陽，十一月，石勒救援洛陽，劉曜被石勒的將領石堪抓住，押送到襄國處死。晉咸和五年，石勒自稱大趙天王，行使皇帝的權力。九月，即位稱帝，改年號為建平。建平二年四月，石勒前往鄴城，準備營建新的都城。建平四年七月，石勒去世，太子石弘即位，是為海陽王，改年號為延熙。當夜將石勒的遺體秘密埋葬在山谷中，沒有人知道具體地點。在高平陵設定了虛假的陵墓，陳列儀仗衛隊。謚號為明帝，廟號為高祖。八月，趙主石弘任命中山王石虎為丞相、魏王，加九錫，總攬朝政，石弘成爲了傀儡皇帝。
【English Translation】 English version: The length of life is predetermined and cannot be increased or decreased. One should value practicing morality and cherish virtue without懈怠(xie dai: being lazy or remiss). If there is no stain on one's morality, even death is like life. What is the benefit of living to a thousand years? However, it is regrettable that although the state respects Buddhist principles, builds temples, and ordains monks, it should receive blessings, but the administration is too harsh, and rewards and punishments are often inappropriate. This completely violates the teachings of the sages, leading to the country's inability to last long. Shi Jilong (referring to Shi Le) wailed and wept, and passed away peacefully on the eighth day of the twelfth month, at the age of one hundred and seventy years, having entered the path for one hundred and nine years, and having ordained more than seven thousand disciples, including Dharma Master Dao'an. Since Buddhism was introduced to China, it only truly flourished during the time of Shi Le. (From 'Biographies of Eminent Monks') The year Ji-You, the fifth year of Yonghe of the Jin Dynasty, the first year of Daning of the Later Zhao Dynasty, Shi Hu died, and the country fell into turmoil. The first year of Murong Jun of the Former Liang and Former Yan dynasties, the Dai state.
Later Zhao
Shi Le was a native of Shangdang (present-day Jincheng City, Shanxi Province, the ancient prefecture of Shangdang, belonging to the Ji Province region). Initially, he joined Liu of the Han Zhao with eight cavalrymen. In the fourth year of Yongjia of Emperor Huai of the Western Jin Dynasty, Liu Cong, the ruler of Han, ascended the throne and appointed Shi Le as the governor of Bing Province (Bing Province is Taiyuan, the area of present-day Taiyuan City, Shanxi Province, belonging to the Ji Province region). Shi Le killed the Han general Wang Mi. Liu Cong was very angry, but still appointed Shi Le as the General Who Pacifies the East. In the first year of Daxing of Emperor Yuan of the Eastern Jin Dynasty, Liu Cong, the ruler of Han, passed away. The Prime Minister Liu Yao ascended the throne and enfeoffed Shi Le as the King of Zhao. In the second year of Daxing, Shi Le occupied the Yan and Ji regions, proclaimed himself king in Xiangguo, and changed the era name to the first year. In the third year of Xianhe of Emperor Cheng of the Jin Dynasty, Shi Le changed the era name to Taihe. Liu Yao, the ruler of Zhao, besieged Luoyang. In November, Shi Le rescued Luoyang. Liu Yao was captured by Shi Kan, Shi Le's general, and escorted to Xiangguo to be executed. In the fifth year of Xianhe of the Jin Dynasty, Shi Le proclaimed himself the Heavenly King of Great Zhao and exercised the power of the emperor. In September, he ascended the throne and changed the era name to Jianping. In the second year of Jianping, in April, Shi Le went to Ye City to prepare to build a new capital. In the fourth year of Jianping, in July, Shi Le passed away. The crown prince Shi Hong ascended the throne, becoming the King of Haiyang, and changed the era name to Yanxi. That night, Shi Le's body was secretly buried in the mountains, and no one knew the exact location. A false tomb was set up at Gaoping Mausoleum, displaying ceremonial guards. The posthumous title was Emperor Ming, and the temple name was Gaozu. In August, Shi Hong, the ruler of Zhao, appointed Shi Hu, the King of Zhongshan, as Prime Minister and King of Wei, adding the Nine Bestowments, and taking over the administration of the court. Shi Hong became a puppet emperor.
在位一年。明年九月趙魏王虎立。改元建武。都於鄴。至是晉帝永和五年正月趙主虎改元太寧。既而病卒。太子世(虎之少子也)即位。彭城王遵(虎之長子也)廢世為譙王尋殺之。遵即位。以義陽王鑑為侍中。武興公閔都督中外諸軍事。初趙主遵許以武興公閔為太子。十月遵立太子衍閔益恨望。十一月閔帥甲士。執遵于南臺殺之。立義陽王鑑。以閔為大將軍。封武德王。晉永和六年正月武德王冉閔即皇帝位。改元永興。國號大魏。後趙始東晉元帝大興二年己卯。終穆帝永和七年辛亥。六主合三十三年(石勒載記)。
閔大名路滑州內黃縣人。本姓冉。趙主勒獲之。命弟虎養以為子。閔至是複姓冉。庚戌年三月後趙石祇聞冉閔篡位於鄴。乃即帝位於襄國。改元永寧。十月冉閔伐襄國。明年辛亥石祇將劉顯殺祇自立稱帝。壬子年冉閔攻殺劉顯。閔在位三年。前燕慕容雋進兵攻閔獲之國滅。冉魏不在十六國佔據之列(冉閔載記)。庚戌 晉 永和六年 秦符洪趙將也據長安 魏冉閔 永興元年 前涼張氏 前燕慕容氏 代
二月有佛金像現於荊州。司馬桓溫迎之不動。時江陵滕畯舍宅為寺。命法師曇翼主之。翼率眾拜請捧之。飄然輕舉安奉本寺(感應傳併圖經)。辛亥 晉 永和七年 洪卒子健稱天王
【現代漢語翻譯】 現代漢語譯本：在位一年。明年九月，趙魏王石虎（趙的君主，名虎）擁立。改年號為建武。定都於鄴城。到這時，晉朝皇帝晉穆帝永和五年正月，趙主石虎改年號為太寧。不久之後，石虎病逝。太子石世（石虎的小兒子）即位。彭城王石遵（石虎的長子）廢黜石世，將他貶為譙王並殺害。石遵即位。任命義陽王石鑒為侍中。武興公冉閔都督中外諸軍事。當初，趙主石遵答應立武興公冉閔為太子。十月，石遵立太子石衍，冉閔更加怨恨。十一月，冉閔率領甲士，在南臺逮捕石遵並將他殺害。擁立義陽王石鑒。任命冉閔為大將軍，封為武德王。晉永和六年正月，武德王冉閔即皇帝位。改年號為永興。國號為大魏。後趙從東晉元帝大興二年己卯開始，到晉穆帝永和七年辛亥結束。六位君主合計三十三年（石勒載記）。
冉閔，大名是路，滑州內黃縣人。原本姓冉。趙主石勒（趙的建立者）抓獲了他，命令弟弟石虎收養他作為兒子。冉閔到這時恢復姓冉。庚戌年三月，後趙石祇（後趙的君主）聽說冉閔在鄴城篡位。於是就在襄國即皇帝位。改年號為永寧。十月，冉閔討伐襄國。第二年辛亥，石祇的將領劉顯殺害石祇，自己稱帝。壬子年，冉閔攻打併殺害劉顯。冉閔在位三年。前燕慕容雋（前燕的君主）進兵攻打冉閔，抓獲了他，國家滅亡。冉魏不在十六國佔據之列（冉閔載記）。庚戌，晉永和六年，秦符洪（秦的將領）佔據長安，魏冉閔永興元年，前涼張氏（前涼的統治者），前燕慕容氏，代。
二月，有佛金像顯現在荊州。司馬桓溫（東晉將領）迎接它，但金像不動。當時江陵的滕畯（江陵人）捨棄住宅作為寺廟。命令法師曇翼（法師名）主持寺廟。曇翼率領眾人拜請並捧起金像。金像輕飄飄地舉起，安放在本寺（感應傳併圖經）。辛亥，晉永和七年，符洪去世，他的兒子符健（符洪的兒子）稱天王。
【English Translation】 English version: He reigned for one year. In the ninth month of the following year, Shi Hu (the ruler of Zhao, named Hu), the King of Zhao-Wei, was established. The era name was changed to Jianwu. The capital was established at Ye. By this time, in the first month of the fifth year of Yonghe during the reign of Emperor Mu of Jin, Shi Hu, the ruler of Zhao, changed the era name to Taining. Soon after, Shi Hu died of illness. Crown Prince Shi Shi (Shi Hu's youngest son) ascended the throne. Shi Zun (Shi Hu's eldest son), the Prince of Pengcheng, deposed Shi Shi, demoted him to the Prince of Qiao, and killed him. Shi Zun ascended the throne. He appointed Shi Jian, the Prince of Yiyang, as Attendant-in-Ordinary. Ran Min, the Duke of Wuxing, was appointed as the commander-in-chief of the military affairs both inside and outside the capital. Initially, Shi Zun, the ruler of Zhao, had promised to make Ran Min, the Duke of Wuxing, the crown prince. In the tenth month, Shi Zun established Crown Prince Shi Yan, and Ran Min became even more resentful. In the eleventh month, Ran Min led armored soldiers, arrested Shi Zun at the South Tower, and killed him. He established Shi Jian, the Prince of Yiyang. He appointed Ran Min as the Grand General and enfeoffed him as the King of Wude. In the first month of the sixth year of Yonghe during the Jin Dynasty, Ran Min, the King of Wude, ascended the throne. The era name was changed to Yongxing. The state was named Great Wei. Later Zhao began in the year Ji-Mao, the second year of Daxing during the reign of Emperor Yuan of the Eastern Jin Dynasty, and ended in the year Xin-Hai, the seventh year of Yonghe during the reign of Emperor Mu of Jin. The six rulers reigned for a total of thirty-three years (Biography of Shi Le).
Ran Min, whose given name was Lu, was from Neihuang County, Huazhou. His original surname was Ran. Shi Le (the founder of Zhao), the ruler of Zhao, captured him and ordered his younger brother Shi Hu to adopt him as his son. Ran Min restored his surname to Ran at this time. In the third month of the year Geng-Xu, Shi Zhi (the ruler of Later Zhao) of Later Zhao heard that Ran Min had usurped the throne in Ye. Therefore, he ascended the throne in Xiangguo. The era name was changed to Yongning. In the tenth month, Ran Min attacked Xiangguo. In the following year, Xin-Hai, Liu Xian, a general of Shi Zhi, killed Shi Zhi and declared himself emperor. In the year Ren-Zi, Ran Min attacked and killed Liu Xian. Ran Min reigned for three years. Murong Jun (the ruler of Former Yan) of Former Yan advanced his troops to attack Ran Min, captured him, and the state was destroyed. Ran Wei was not among the Sixteen Kingdoms (Biography of Ran Min). Geng-Xu, the sixth year of Yonghe during the Jin Dynasty, Fu Hong (a general of Qin) of Qin occupied Chang'an, Ran Min of Wei, the first year of Yongxing, the Zhang family (the rulers of Former Liang) of Former Liang, the Murong family of Former Yan, Dai.
In the second month, a golden Buddha statue appeared in Jingzhou. Sima Huan Wen (a general of the Eastern Jin Dynasty) welcomed it, but the statue did not move. At that time, Teng Jun (a person from Jiangling) of Jiangling donated his residence to be a temple. He ordered the Dharma master Tan Yi (a Dharma master's name) to preside over the temple. Tan Yi led the crowd to worship and lift the statue. The statue floated lightly and was enshrined in the temple (Records of Miraculous Responses and Illustrated Sutras). Xin-Hai, the seventh year of Yonghe during the Jin Dynasty, Fu Hong died, and his son Fu Jian (Fu Hong's son) declared himself Heavenly King.
皇始元年 永興二年 代 壬子 晉 永和八年 健即皇帝位皇始元年一 永興三年 前涼 前燕雋即帝位元璽元年 代
方外交 法師支遁。字道林。業精般若。時謝太傅安王右軍羲之與之厚善。謝安守吳興。日書抵遁。略曰。思君日積比辰尤甚。知欲還剡自治為之愴然。人生如寄耳。自頃風流得意事殆磨滅都盡。唯終日慼慼遲君一來。以晤言消遣之。一日千載也。東晉哀帝興寧二年十月。沙門竺潛辭闕還剡山。詔遁繼講法于禁中。一時名士殷浩郗超孫綽桓彥錶王敬仁何充王坦之袁彥伯並與結方外交。天下想見其標緻也。晉廢帝太和二年。遁杭表辭闕還山。有詔資給。敦遣諸公祖餞於徵虜亭。投跡越之剡山。于沃州小嶺立寺行道。僧眾稟學。時有惰者。遁著銘以勖之。有曰勤之勤之。至道非彌。茫茫三界。渺渺長羈。謹守明禁。抗志無為。云云。有遺其馬者。畜之曰。吾愛其駿耳。有遺其鶴者。縱之曰。沖天之物。豈耳目玩哉。君子多其達。后出山陰講維摩經。許詢為都講。難義數反。聽者欽服壽五十三入滅。戴逵過其塔嘆曰。德音未遠。而拱木已繁計。神理綿綿不與氣運俱盡也(本傳)。癸丑 晉 永和九年 越闌亭序 前秦符氏皇始三年 前涼祚立和平元年 前燕二年 代 甲寅 晉
永和十年 前秦符氏皇始四年 前涼稱王和平二年 前燕 元璽三年 代
沙門帛法橋。誦經乏聲懺悔七晝夜。禱觀世音菩薩以求顯報。至七日喉內豁然。自是晝夜諷詠聲徹里許。年逾九十。聲通婉響(本傳)。乙卯 永和十一年 健卒生立 壽光元年 靚立 建興元年 元璽四年 丙辰 永和十二年 壽光二年 建興二年 元璽五年 丁巳 昇平元年 帝加堅立元服 生卒 永興元年 建興三年 遷都子鄴 光壽元年 代 戊午 昇平二年 永興二年 建興四年 光壽二年 己未 昇平三年 甘露元年 建興五年 光壽三年 庚申 昇平四年 甘露二年 建興六年 雋卒諱立 建熙元年 代 辛酉 昇平五年 五月帝崩 甘露三年 玄靚奉晉正朔 建熙二年
哀帝
丕。成帝長子。封瑯玡王。穆帝無嗣。皇太后以王奉大統即位。餌長生藥。藥發不能親政。褚太后臨朝。壽二十五 隆和(一)興寧(三)。壬戌 帝在位四年 隆和元年 甘露四年 建熙三年 代 癸亥 興寧元年 甘露五年 天錫 建熙四年 甲子 興寧二年 甘露六年 建熙五年 乙丑 興寧三年 二月帝崩 建元元年 建熙六年 代
晉王坦之舍園宅為安樂寺。釋慧受化之也(弘明集寺記)
【現代漢語翻譯】 現代漢語譯本 永和十年（公元354年），前秦符氏皇始四年，前涼稱王和平二年，前燕元璽三年，代國時期。
沙門帛法橋，誦經時聲音嘶啞，於是懺悔七個晝夜，祈禱觀世音菩薩（Avalokiteśvara Bodhisattva）以求得感應。到第七天，喉嚨內突然開闊明亮。從此以後，日夜諷誦經文，聲音響亮，傳遍里許。年過九十，聲音仍然通暢婉轉（見《本傳》）。 乙卯年（永和十一年，公元355年），前秦健卒，生立即位，年號壽光元年；前涼靚即位，年號建興元年；前燕元璽四年。 丙辰年（永和十二年，公元356年），前秦壽光二年，前涼建興二年，前燕元璽五年。 丁巳年（昇平元年，公元357年），晉哀帝加冠，符堅即位，改元永興元年；前涼建興三年，前燕遷都至鄴城，改元光壽元年；代國時期。 戊午年（昇平二年，公元358年），前秦永興二年，前涼建興四年，前燕光壽二年。 己未年（昇平三年，公元359年），前秦甘露元年，前涼建興五年，前燕光壽三年。 庚申年（昇平四年，公元360年），前秦甘露二年，前涼建興六年，前燕雋卒，諱立，改元建熙元年；代國時期。 辛酉年（昇平五年，公元361年），五月，晉哀帝崩，前秦甘露三年，前涼玄靚奉晉朝正朔，前燕建熙二年。
哀帝
司馬丕，晉成帝長子，被封為瑯玡王。晉穆帝沒有兒子，皇太后讓司馬丕繼承大統即位。他服用長生藥，藥性發作導致不能親自處理政事，由褚太后臨朝聽政。享年二十五歲，年號隆和（一年）和興寧（三年）。 壬戌年（晉哀帝在位四年，隆和元年，公元362年），前秦甘露四年，前燕建熙三年，代國時期。 癸亥年（興寧元年，公元363年），前秦甘露五年，前涼天錫，前燕建熙四年。 甲子年（興寧二年，公元364年），前秦甘露六年，前燕建熙五年。 乙丑年（興寧三年，公元365年），二月，晉哀帝崩，前秦改元建元元年，前燕建熙六年，代國時期。
晉朝王坦之捨棄園宅，改建為安樂寺，是釋慧受感化了他（見《弘明集寺記》）。
【English Translation】 English version Yonghe 10th year (354 AD), the 4th year of Huangshi of Fu of the Former Qin Dynasty, the 2nd year of Heping when the Former Liang claimed kingship, the 3rd year of Yuanxi of the Former Yan Dynasty, and the period of the Dai State.
The Shramana (monk) Bo Faqiao, whose voice was weak when reciting scriptures, repented for seven days and nights, praying to Avalokiteśvara Bodhisattva for a manifest response. On the seventh day, his throat suddenly became clear and bright. From then on, he chanted scriptures day and night, his voice loud and clear, reaching far and wide. He lived past ninety, and his voice remained smooth and melodious (see 'His Biography'). In the year Yimao (Yonghe 11th year, 355 AD), Jian of the Former Qin died, and Sheng Li ascended the throne, with the era name of Shougong 1st year; Liang ascended the throne, with the era name of Jianxing 1st year; Yan Yuanxi 4th year. In the year Bingchen (Yonghe 12th year, 356 AD), Shougong 2nd year of the Former Qin, Jianxing 2nd year of the Former Liang, Yuanxi 5th year of the Former Yan. In the year Dingsi (Shengping 1st year, 357 AD), Emperor Ai of Jin was crowned, Fu Jian ascended the throne, changing the era name to Yongxing 1st year; Jianxing 3rd year of the Former Liang, the Former Yan moved its capital to Yecheng, changing the era name to Guangshou 1st year; the period of the Dai State. In the year Wuwu (Shengping 2nd year, 358 AD), Yongxing 2nd year of the Former Qin, Jianxing 4th year of the Former Liang, Guangshou 2nd year of the Former Yan. In the year Jiwei (Shengping 3rd year, 359 AD), Ganlu 1st year of the Former Qin, Jianxing 5th year of the Former Liang, Guangshou 3rd year of the Former Yan. In the year Gengshen (Shengping 4th year, 360 AD), Ganlu 2nd year of the Former Qin, Jianxing 6th year of the Former Liang, Jun of the Former Yan died, his given name was Li, changing the era name to Jianxi 1st year; the period of the Dai State. In the year Xinyou (Shengping 5th year, 361 AD), in May, Emperor Ai of Jin died, Ganlu 3rd year of the Former Qin, Xuan of the Former Liang followed the Jin Dynasty's calendar, Jianxi 2nd year of the Former Yan.
Emperor Ai
Sima Pi, the eldest son of Emperor Cheng of Jin, was enfeoffed as the Prince of Langya. Emperor Mu of Jin had no sons, so the Empress Dowager had Sima Pi inherit the throne. He took elixirs of immortality, and the effects of the medicine prevented him from personally handling state affairs, so Empress Dowager Chu held court. He lived to be twenty-five years old, with the era names Longhe (one year) and Xingning (three years). In the year Renxu (Emperor Ai of Jin's 4th year on the throne, Longhe 1st year, 362 AD), Ganlu 4th year of the Former Qin, Jianxi 3rd year of the Former Yan, the period of the Dai State. In the year Guihai (Xingning 1st year, 363 AD), Ganlu 5th year of the Former Qin, Tianxi of the Former Liang, Jianxi 4th year of the Former Yan. In the year Jiazi (Xingning 2nd year, 364 AD), Ganlu 6th year of the Former Qin, Jianxi 5th year of the Former Yan. In the year Yichou (Xingning 3rd year, 365 AD), in February, Emperor Ai of Jin died, the Former Qin changed the era name to Jianyuan 1st year, Jianxi 6th year of the Former Yan, the period of the Dai State.
Wang Tan of the Jin Dynasty gave up his garden residence and rebuilt it as Anle Temple, which was transformed by Shi Huisou (see 'Hongmingji Temple Records').
。
廢帝
奕。哀帝母弟。哀帝無子。太后命之為嗣即位。桓溫畜不臣之志諷褚太后。廢帝為東海王。又封海西公。壽四十五歲 太和(五)。丙寅 帝在位六年 太和元年 前秦 建元二年 前涼 前燕暐 建熙七年 代
十誦戒本三部 秦西域沙門曇摩持(此云法海)譯出(律藏本傳)。丁卯 晉 太和二年 前秦符氏建元三年 前涼張氏 前燕慕容氏建熙八年 代
沙門竺道猷。即帛道猷也。初止剡之石城山。是年又移臺州。始豐赤城山(今臺州天臺山)坐禪石室。有群虎蹲於前。猷誦經。一虎獨睡。猷以如意扣其頭。云何不聽經。輕畢虎皆去。尋有大蛇十圍。竟來環繞舉頭向猷。半日而去。一日有男子來前曰。弟子夏帝之子。居此二千餘年。今往寒石山。輒推室以相奉。遂鳴鞞改角凌雲而去。猷于東晉武帝太元八年入寂(本傳)。戊辰 太和三年 建元四年 前涼 前燕 建熙九年 代
釋慧常譯比丘尼傳六卷 晉安西將軍桓溫主簿王珣及弟珉舍宅為寺。平江路虎丘山是也(圖經寺記)。
醫術 沙門於法開。是年入寂。開蘭公弟子也。善放光般若經。尤精醫法。穆帝嘗召之。視脈知其不起乃不醫。或問曰。師高明剛簡。何以醫術經懷。開曰。明六度以除四魔之
【現代漢語翻譯】 現代漢語譯本
廢帝
奕（名），哀帝的母弟。哀帝沒有兒子，太后命他繼承皇位。桓溫懷有不臣之心，諷刺褚太后，廢黜帝位，改封為東海王，后又封為海西公。享年四十五歲。太和五年，丙寅年。帝在位六年。太和元年，前秦為建元二年，前涼為前燕暐（人名）的建熙七年，代國（政權名）。
十誦戒本三部，秦朝西域沙門曇摩持（Dharmadhara，意為法海）翻譯（出自律藏本傳）。丁卯年，晉朝太和二年，前秦符氏建元三年，前涼張氏，前燕慕容氏建熙八年，代國。
沙門竺道猷，也就是帛道猷。最初住在剡縣的石城山，這年又移居臺州始豐的赤城山（現在的臺州天臺山）的石室坐禪。有群虎蹲坐在他面前，道猷誦經時，一隻老虎獨自睡覺。道猷用如意敲它的頭，說：『為什麼不聽經？』老虎都離開了。不久，有一條大蛇，有十圍粗，竟然來環繞著他，舉頭向著道猷，半天才離開。一天，有個男子來到他面前說：『弟子是夏帝的兒子，在這裡住了兩千多年，現在要前往寒石山，特地推倒石室來奉獻給您。』於是鳴響鞞（一種樂器）改換號角，升入雲霄而去。道猷在東晉武帝太元八年圓寂（出自本傳）。戊辰年，太和三年，建元四年，前涼，前燕建熙九年，代國。
釋慧常翻譯《比丘尼傳》六卷。晉朝安西將軍桓溫的主簿王珣和他的弟弟王珉捨棄住宅作為寺廟，就是平江路虎丘山（根據圖經寺記）。
醫術，沙門於法開，這年圓寂。於法開是蘭公的弟子，擅長《放光般若經》，尤其精通醫術。晉穆帝曾經召見他，他診視脈搏後知道穆帝的病無法醫治，就不醫治了。有人問：『師父您醫術高明，為何又精通醫術？』於法開說：『明白六度可以去除四魔的…』
【English Translation】 English version
Emperor Fei (Deposed Emperor)
Yì (name). He was the younger brother of Emperor Ai's mother. Emperor Ai had no son, so the Empress Dowager ordered him to succeed to the throne. Huan Wen harbored rebellious ambitions and subtly advised Empress Dowager Chu to depose the Emperor, who was then demoted to the Prince of Donghai, and later to the Duke of Haixi. He lived to be forty-five years old. Taihe (5th year), Bingyin year. The Emperor reigned for six years. Taihe 1st year, Former Qin was Jianyuan 2nd year, Former Liang was the 7th year of Jianxi under Wei (person's name) of Former Yan, and the Dai state.
The Three Sections of the Ten Recitation Vinaya (Śrāmaṇera-kārikā). Translated by the Śramaṇa Dharmadhara (meaning 'Ocean of Dharma') from the Western Regions of Qin (from the Biography in the Vinaya Pitaka). Dingmao year, Taihe 2nd year of the Jin Dynasty, Jianyuan 3rd year of Fu of Former Qin, Zhang of Former Liang, Jianxi 8th year of Murong of Former Yan, and the Dai state.
Śramaṇa Zhu Daoyou, also known as Bo Daoyou. He initially resided at Stone City Mountain in Shan County. In this year, he moved to Chicheng Mountain (present-day Tiantai Mountain in Taizhou) in Shifeng, Taizhou, to meditate in a stone chamber. A group of tigers squatted before him. When Daoyou recited scriptures, one tiger slept alone. Daoyou tapped its head with a ruyi (scepter), saying, 'Why don't you listen to the scriptures?' All the tigers then left. Soon after, a large snake, ten spans in circumference, came and coiled around him, raising its head towards Daoyou, and left after half a day. One day, a man came before him and said, 'This disciple is the son of the Xia Emperor, residing here for over two thousand years. Now I am going to Cold Stone Mountain, and I respectfully offer this stone chamber to you.' Thereupon, he sounded a bheri (a type of drum), changed the horn, and ascended into the clouds. Daoyou passed away in the 8th year of Taiyuan during the reign of Emperor Wu of the Eastern Jin Dynasty (from the Biography). Mowu year, Taihe 3rd year, Jianyuan 4th year, Former Liang, Jianxi 9th year of Former Yan, and the Dai state.
Śramaṇa Huichang translated the six-volume Biqiuni Zhuan (Biographies of Bhikkhunis). Wang Xun, the chief clerk of General Anxi Huan Wen of the Jin Dynasty, and his younger brother Wang Min, donated their residences to be used as a temple, which is Mount Huqiu on Pingjiang Road (according to the Illustrated Sutras and Temple Records).
Medical Skills. Śramaṇa Yu Fakai passed away this year. Yu Fakai was a disciple of Lan Gong. He was skilled in the Fangguang Prajna Sutra (Perfection of Wisdom Sutra) and especially proficient in medicine. Emperor Mu of Jin once summoned him. After examining the Emperor's pulse, he knew that the Emperor's illness was incurable, so he did not treat him. Someone asked, 'Master, you are highly intelligent and straightforward, why are you also proficient in medicine?' Yu Fakai said, 'Understanding the Six Perfections can eliminate the Four Maras (demons) of...'
病。調九候以療風寒之疾。自利利人不亦可乎(本傳)。己巳 太和四年 建元五年 前涼 建熙十年 庚午 晉 太和五年 前秦 建元六年 前涼 前燕暐 建熙十一年國滅 代
晉辛未年十一月。桓溫自廣陵詣建康。諷褚太后請廢帝立丞相會稽王昱。詔進溫丞相大司馬留京師輔政。溫乃辭仍請還鎮姑孰(帝紀)。
前燕
慕容廆(戶賄反)昌黎鮮卑人。世受晉封號。東晉元帝大興二年廆都督東夷置僚屬。晉成帝咸和八年慕容皝(胡廣反)立。至丁酉年皝稱王。皝雅好文學。親臨庠序。講授考校。晉穆帝永和四年十一月皝卒。世子雋即位。遣使詣建康告喪。晉帝詔遣謁者陳光拜雋為燕王。雋以戊申歲稱元年。壬子年雋滅石趙。十一月雋即皇帝位。稱元璽元年。丁巳年雋遷都鄴(彰德路古相州冀域)即石虎之都也。改元光壽。庚申年正月昭帝雋卒。大司馬慕容恪受遺詔。輔太子暐即位。改元建熙。暐曰幽帝是也。己巳建熙十年燕太傅上容王慕容評忌吳王慕容垂威名。又與評廷爭怨隙。太后可足渾氏與評密謀誅垂。垂與子弟侄俱奔秦。秦王符堅大喜郊迎。乃以垂為冠軍將軍封賓從侯。初晉攻燕。燕求救于秦。許割虎牢以西賂秦。晉兵既退。燕人悔之。秦主堅大怒。帥兵伐燕。十二月進攻洛
【現代漢語翻譯】 現代漢語譯本 疾病。調理九種脈象以治療風寒的疾病，自己得利也使別人得利，不也是可以的嗎？（《本傳》）。己巳年，太和四年（東晉），建元五年（前秦），建熙十年（前涼）。庚午年，東晉太和五年，前秦建元六年，前涼、前燕慕容暐建熙十一年，國家滅亡，被取代。
晉朝辛未年十一月，桓溫從廣陵前往建康，暗示褚太后請求廢黜皇帝，擁立丞相、會稽王司馬昱。皇帝下詔晉陞桓溫為丞相、大司馬，留在京師輔佐朝政。桓溫於是推辭，仍然請求返回鎮守姑孰（《帝紀》）。
前燕
慕容廆（wěi，戶賄反），昌黎鮮卑人，世代接受晉朝的封號。東晉元帝大興二年，慕容廆都督東夷，設定僚屬。晉成帝咸和八年，慕容皝（huǎng，胡廣反）即位。到丁酉年，慕容皝稱王。慕容皝非常喜歡文學，親自到學校講授、考覈。晉穆帝永和四年十一月，慕容皝去世，世子慕容雋即位，派遣使者前往建康報告喪事。晉帝下詔派遣謁者陳光拜慕容雋為燕王。慕容雋在戊申年稱元年。壬子年，慕容雋滅亡石趙。十一月，慕容雋即皇帝位，稱元璽元年。丁巳年，慕容雋遷都鄴（今彰德路，古相州，冀州地域），即石虎的都城。改年號為光壽。庚申年正月，昭帝慕容雋去世，大司馬慕容恪接受遺詔，輔佐太子慕容暐即位，改年號為建熙。慕容暐就是幽帝。己巳年，建熙十年，燕太傅上容王慕容評嫉妒吳王慕容垂的威名，又與慕容評在朝廷上爭吵結怨。太后可足渾氏與慕容評秘密謀劃誅殺慕容垂。慕容垂與子弟侄子一同投奔前秦。秦王苻堅非常高興，在郊外迎接。於是任命慕容垂為冠軍將軍，封賓從侯。當初，晉朝攻打燕國，燕國向前秦求救，答應割讓虎牢關以西的土地賄賂秦國。晉軍退兵后，燕國人後悔了。秦王苻堅大怒，率領軍隊攻打燕國。十二月，進攻洛陽。
【English Translation】 English version Illness. Regulating the nine pulses to treat diseases of wind and cold. Is it not acceptable to benefit oneself and others? (From 'Ben Zhuan'). In the year JiSi, Taihe 4th year (of the Eastern Jin Dynasty), Jianyuan 5th year (of the Former Qin Dynasty), Jianxi 10th year (of the Former Liang Dynasty). In the year GengWu, Taihe 5th year of the Eastern Jin Dynasty, Jianyuan 6th year of the Former Qin Dynasty, Jianxi 11th year of Murong Wei of the Former Liang and Former Yan Dynasties, the state was destroyed and replaced.
In the 11th month of the XinWei year of the Jin Dynasty, Huan Wen went from Guangling to Jiankang, hinting to Empress Dowager Chu to request the abolition of the emperor and the establishment of the Chancellor, Sima Yu, the Prince of Kuaiji. The emperor issued an edict promoting Huan Wen to Chancellor and Grand Marshal, staying in the capital to assist in the government. Huan Wen then declined and still requested to return to guard Gushu (from 'Di Ji').
Former Yan
Murong Wei (wěi, 反), was a Xianbei person from Changli, who had received titles from the Jin Dynasty for generations. In the second year of Daxing during the reign of Emperor Yuan of the Eastern Jin Dynasty, Murong Wei governed the Eastern Yi and established officials. In the eighth year of Xianhe during the reign of Emperor Cheng of the Jin Dynasty, Murong Huang (huǎng, 反) ascended the throne. By the year DingYou, Murong Huang declared himself king. Murong Huang was very fond of literature and personally went to the schools to lecture and examine. In the 11th month of the fourth year of Yonghe during the reign of Emperor Mu of the Jin Dynasty, Murong Huang passed away, and his heir Murong Jun ascended the throne, sending envoys to Jiankang to report the funeral. The Jin Emperor issued an edict sending the attendant Chen Guang to appoint Murong Jun as the Prince of Yan. Murong Jun declared the year WuShen as the first year of his reign. In the year RenZi, Murong Jun destroyed Shi Zhao. In the 11th month, Murong Jun ascended the throne as emperor, declaring the first year of Yuanxi. In the year DingSi, Murong Jun moved the capital to Ye (now Zhangde Road, the ancient Xiang Prefecture, the region of Ji Province), which was the capital of Shi Hu. He changed the era name to Guangshou. In the first month of the year GengShen, Emperor Zhao Murong Jun passed away, and Grand Marshal Murong Ke received the imperial edict, assisting the crown prince Murong Wei to ascend the throne, changing the era name to Jianxi. Murong Wei was Emperor You. In the year JiSi, the tenth year of Jianxi, Murong Ping, the Grand Tutor of Yan and Prince Shangrong, was jealous of the prestige of Murong Chui, the Prince of Wu, and also had disputes and grudges with Murong Ping in the court. Empress Dowager Kezuhun secretly plotted with Murong Ping to kill Murong Chui. Murong Chui and his sons and nephews fled to the Former Qin. King Fu Jian of Qin was very happy and welcomed them in the suburbs. He then appointed Murong Chui as General Champion and granted him the title of Marquis of Bincong. Initially, when the Jin Dynasty attacked Yan, Yan sought help from Qin, promising to cede the land west of Hulao Pass to bribe Qin. After the Jin army retreated, the people of Yan regretted it. King Fu Jian of Qin was furious and led his army to attack Yan. In December, they attacked Luoyang.
陽。建熙十一年正月。燕荊州刺史武威王筑。以洛陽降秦。六月再伐燕。燕敗。十一月秦主堅入鄴。燕主暐出降。十二月秦主堅遷慕容暐及燕后妃王公百官于長安。封暐為新興侯。其餘封授各有差。廆起自晉惠帝太安二年癸亥。終東晉廢帝太和五年庚午。四主合六十八年。
太宗簡文帝
昱。元帝少子也。封會稽王。康帝崩。太后詔王總萬機。進位司徒丞相錄尚書事。桓溫廢海西公以太后命。王入承大統。桓溫擅權。帝以仁恕處之。壽五十三歲 帝造佛像立寺建齋度僧。建康長干寺建佛塔壯麗(弘明集) 咸安(二)。辛未 晉十一月帝立改曰咸安元年 前秦符氏奄有中原 建元七年 前涼張氏 代
晉沙門竺法汰。止建康瓦棺寺。帝深敬重。請講放光般若經。帝親臨幸。公卿畢集。緇素欽敬。武帝太元十二年汰入寂。壽六十八。武帝詔曰。汰法師道播八方。奄爾喪逝。可賻錢十萬。喪事有司悉辦(本傳)。壬申 咸安二年 七月帝崩 前秦 建元八年 前涼 代
晉許詢。字玄度。帝重敬甚。每與清談。詢後身為僧名曇彥。浙東紹興建塔。彥壽一百二十歲(本傳塔記)。
烈宗孝武帝
曜。簡文第三子。即位年十一。太元元年正月朔。帝加元服。太后歸政。在位
【現代漢語翻譯】 現代漢語譯本： 陽。建熙十一年正月，燕國的荊州刺史武威王慕容筑，因為洛陽投降了秦國。六月再次攻打燕國，燕國戰敗。十一月，秦王苻堅進入鄴城，燕王慕容暐出城投降。十二月，秦王苻堅將慕容暐以及燕國的后妃、王公、百官遷徙到長安，封慕容暐為新興侯，其餘的人封賞各有不同。慕容廆從晉惠帝太安二年癸亥年開始，到東晉廢帝太和五年庚午年結束，歷經四位君主，共六十八年。
太宗簡文帝
司馬昱，元帝的小兒子。被封為會稽王。康帝駕崩，太后下詔讓會稽王總攬國家大事，進位為司徒、丞相、錄尚書事。桓溫以太后的名義廢黜了海西公，會稽王入朝繼承帝位。桓溫專權，簡文帝以仁慈寬厚的態度對待他。享年五十三歲。簡文帝建造佛像、建立寺廟、設立齋會、度化僧人。在建康長干寺建造的佛塔非常壯麗（出自《弘明集》）。咸安年號，共二年。辛未年，晉朝十一月，簡文帝即位，改年號為咸安元年。此時前秦苻氏佔據了中原地區，前涼張氏仍然存在。
晉朝沙門竺法汰，住在建康瓦棺寺。簡文帝非常敬重他，請他講解《放光般若經》。簡文帝親自前往聽講，公卿大臣全部到場，僧俗大眾都非常欽佩敬仰。晉武帝太元十二年，竺法汰圓寂，享年六十八歲。武帝下詔說：『汰法師的道行傳播四方，突然去世，可賜錢十萬，喪事由有關部門全部辦理（出自《本傳》）。』壬申年，咸安二年，七月，簡文帝駕崩。此時前秦仍然是建元（年號），前涼仍然存在。
晉朝許詢，字玄度。簡文帝非常敬重他，經常與他清談。許詢後來轉世為僧人，名叫曇彥，在浙東紹興建造佛塔。曇彥享年一百二十歲（出自《本傳塔記》）。
烈宗孝武帝
司馬曜，簡文帝的第三個兒子。即位時十一歲。太元元年正月初一，孝武帝舉行加冠禮，太后歸還政權。在位期間……
【English Translation】 English version: Yang. In the first month of the eleventh year of Jianxi, Murong Zhu, the Inspector of Jingzhou of Yan, surrendered Luoyang to Qin. In June, he attacked Yan again, and Yan was defeated. In November, Fu Jian, the ruler of Qin, entered Ye City, and Murong Wei, the ruler of Yan, surrendered. In December, Fu Jian, the ruler of Qin, moved Murong Wei, along with the concubines, princes, and officials of Yan, to Chang'an, and enfeoffed Murong Wei as the Marquis of Xinxing. The rest were granted titles with varying degrees. Murong Hui started from the year Guihai, the second year of Tai'an during the reign of Emperor Hui of Jin, and ended in the year Gengwu, the fifth year of Taihe during the reign of Emperor Fei of the Eastern Jin Dynasty, spanning four rulers and a total of sixty-eight years.
Emperor Jianwen, Taizong
Sima Yu, the youngest son of Emperor Yuan. He was enfeoffed as the Prince of Kuaiji. When Emperor Kang passed away, the Empress Dowager issued an edict ordering the Prince of Kuaiji to oversee all state affairs, and he was promoted to the positions of Situ (Minister of Education), Prime Minister, and Recorder of the Affairs of the Department of State. Huan Wen deposed the Duke of Haixi under the Empress Dowager's order, and the Prince of Kuaiji entered the court to inherit the throne. Huan Wen held power exclusively, and Emperor Jianwen treated him with benevolence and leniency. He lived to the age of fifty-three. The Emperor commissioned the making of Buddha statues, established temples, organized vegetarian feasts, and ordained monks. The pagoda built at Changgan Temple in Jiankang was magnificent (from 'Hongming Ji'). The era name was Xian'an (two years). In the year Xinwei, in the eleventh month of Jin, the Emperor ascended the throne and changed the era name to the first year of Xian'an. At this time, Fu of the Former Qin Dynasty occupied the Central Plains, and the Zhang clan of the Former Liang still existed.
The Jin Dynasty monk Zhu Fatai resided in Waguan Temple in Jiankang. The Emperor deeply respected him and invited him to lecture on the 'Fangguang Prajna Sutra'. The Emperor personally attended the lecture, and all the ministers and officials were present. Both monks and laypeople admired and revered him. In the twelfth year of Taiyuan during the reign of Emperor Wu of Jin, Zhu Fatai passed away at the age of sixty-eight. Emperor Wu issued an edict saying: 'The Dharma Master Tai's teachings have spread in all directions, and he has suddenly passed away. He is to be granted 100,000 coins, and the funeral arrangements are to be handled entirely by the relevant departments (from 'Biography').' In the year Renshen, the second year of Xian'an, in July, Emperor Jianwen passed away. At this time, the Former Qin still used the Jianyuan (era name), and the Former Liang still existed.
Xu Xun (許詢), courtesy name Xuandu, of the Jin Dynasty. The Emperor greatly respected him and often engaged in pure conversations with him. Xu Xun was later reincarnated as a monk named Tan Yan, who built a pagoda in Shaoxing, Zhejiang. Tan Yan lived to the age of one hundred and twenty (from 'Biography of the Pagoda').
Emperor Xiaowu, Liezong
Sima Yao, the third son of Emperor Jianwen. He was eleven years old when he ascended the throne. On the first day of the first month of the first year of Taiyuan, Emperor Xiaowu performed the capping ceremony, and the Empress Dowager returned the power to him. During his reign...
二十四年。壽三十五 寧康(三)太元(二十一)。癸酉 晉 寧康元年 秦 建元九年 前涼 代
七月南郡宣武公桓溫疾篤。以弟沖領其眾薨。沖稱溫遺命。以少子玄為嗣。時方五歲。襲封南郡公。沖代溫居任盡忠王室。八月太后復臨朝攝政。甲戌 寧康二年 建元十年 前涼 代
敕葬沙門 法師竺法潛。哀帝興寧二年詔講般若經于禁中。潛著屐至殿中。人聚觀嘆道德高風之盛。帝嘗強以衣冠。潛不允辭還剡山。其後支遁寓書求買沃州小嶺以歸隱。潛答曰。欲來當給。未聞巢由買山而隱也。至是年入寂。武帝下詔曰。法師理悟虛遠。風鑒清高。棄宰輔之榮。襲染衣之素。山居世外。篤勤匪懈方。賴宣道以濟蒼生。奄從遷謝。用痛於懷。其賜緡錢十萬。助建塋塔。凡中國敕葬沙門自潛而始也(僧傳)。乙亥 晉 寧康三年 前秦 建元十一年 前涼 代 丙子 晉 太元元年正月朔帝加元服 前秦符 氏建元十二年 前涼張氏秦滅之合七十四年 代拓跋圭是年築城邑
前涼
張軌。字士彥。安定人(今陜西莊浪路涇州雍州之域)仕晉為散騎常侍。惠帝永寧元年正月為涼州刺史。軌以時方多難。陰有保據河西之志。故求為涼州。癸亥年據之。愍帝建興二年軌稱涼州牧西平公。
【現代漢語翻譯】 現代漢語譯本 二十四年。壽三十五 寧康（Sukhāvatī，極樂世界）三年，太元（Mahāyāna，大乘）二十一年。癸酉年，晉朝寧康元年，前秦建元九年，前涼，代。
七月，南郡宣武公桓溫病重，其弟桓沖接管了他的軍隊。桓溫去世，桓沖遵照桓溫的遺命，立桓溫的小兒子桓玄為繼承人。當時桓玄年僅五歲，便繼承了南郡公的爵位。桓沖代替桓溫執掌重任，盡忠于王室。八月，太后再次臨朝攝政。甲戌年，寧康二年，建元十年，前涼，代。
朝廷下令安葬沙門（Śrāmaṇa，佛教出家修行者）、法師竺法潛。哀帝興寧二年，詔令竺法潛在宮中講解《般若經》（Prajñāpāramitā Sūtra，智慧波羅蜜多經）。竺法潛穿著木屐進入殿中，人們聚集觀看，讚歎他道德高尚。皇帝曾想強迫他穿戴官服，竺法潛不答應，辭官返回剡山。後來，支遁寫信請求購買沃州的小嶺以歸隱，竺法潛回答說：『想來就給你，沒聽說過巢父、許由買山隱居的。』到這年竺法潛圓寂。武帝下詔說：『法師領悟虛空深遠之理，風度見識清高。拋棄宰輔的榮耀，身著僧衣。隱居山林，勤奮不懈。本希望他宣揚佛法以救濟百姓，卻突然去世，我深感悲痛。』於是賜錢十萬，幫助建造墳墓和佛塔。由中國朝廷下令安葬沙門，從竺法潛開始（見《僧傳》）。乙亥年，晉朝寧康三年，前秦建元十一年，前涼，代。丙子年，晉朝太元元年正月朔日，皇帝舉行加冠禮。前秦苻氏建元十二年，前涼張氏被前秦滅亡，共七十四年。代國的拓跋圭于這年修築城邑。
前涼
張軌，字士彥，安定人（今陜西莊浪路涇州雍州一帶）。在晉朝任散騎常侍。惠帝永寧元年正月，任涼州刺史。張軌因為當時局勢動盪，暗中懷有保據河西的志向，所以請求擔任涼州刺史。癸亥年佔據涼州。愍帝建興二年，張軌自稱涼州牧、西平公。
【English Translation】 English version Year 24. Age 35. Níngkāng (Sukhāvatī, the Land of Ultimate Bliss) 3rd year, Tàiyuán (Mahāyāna, the Great Vehicle) 21st year. The year of Guǐyǒu. Jin Dynasty, Níngkāng 1st year. Former Qin, Jiànyuán 9th year. Former Liang, Dai.
In July, Duke Huán Wēn of Xuānwǔ of Nanjun fell seriously ill. His younger brother Huán Chōng took over his troops. Huán Wēn passed away, and Huán Chōng, following Huán Wēn's last wishes, established Huán Wēn's youngest son, Huán Xuán, as his successor. At that time, Huán Xuán was only five years old and inherited the title of Duke of Nanjun. Huán Chōng replaced Huán Wēn in holding important positions, loyally serving the royal family. In August, the Empress Dowager resumed her regency. The year of Jiǎxū, Níngkāng 2nd year, Jiànyuán 10th year, Former Liang, Dai.
An imperial order was issued to bury the Śrāmaṇa (Buddhist monastic), Dharma Master Zhú Fǎqián. In the second year of Emperor Āi's Xīngníng reign, an edict was issued for Zhú Fǎqián to lecture on the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra) in the palace. Zhú Fǎqián entered the palace wearing wooden clogs, and people gathered to watch, praising his high moral character. The emperor once tried to force him to wear official attire, but Zhú Fǎqián refused and resigned, returning to Mount Shàn. Later, Zhī Dùn wrote a letter requesting to buy a small ridge in Wòzhōu to retire into seclusion. Zhú Fǎqián replied, 'If you want to come, I will give it to you. I have never heard of Cháofù and Xǔ Yóu buying mountains to live in seclusion.' In this year, Zhú Fǎqián passed away. Emperor Wǔ issued an edict saying, 'The Dharma Master understood the profound principles of emptiness, and his demeanor and insights were pure and lofty. He abandoned the glory of a high official and wore the robes of a monk. He lived in seclusion in the mountains, diligent and tireless. We relied on him to propagate the Dharma to save the people, but he suddenly passed away, and I feel deeply saddened.' Therefore, he bestowed 100,000 strings of cash to help build his tomb and pagoda. The imperial order to bury a Śrāmaṇa began with Zhú Fǎqián (see 'Biographies of Eminent Monks'). The year of Yǐhài, Jin Dynasty, Níngkāng 3rd year, Former Qin, Jiànyuán 11th year, Former Liang, Dai. The year of Bǐngzǐ, Jin Dynasty, Tàiyuán 1st year, the first day of the first month, the emperor held a capping ceremony. Former Qin, Fú clan, Jiànyuán 12th year. Former Liang, the Zhāng clan, was destroyed by Former Qin, totaling 74 years. Tuòbá Guī of the Dai state built city walls in this year.
Former Liang
Zhāng Guǐ, courtesy name Shìyàn, was from Āndìng (present-day area of Zhuānglàng Road, Jīngzhōu, and Yōngzhōu in Shaanxi). He served in the Jin Dynasty as a Regular Attendant at the Palace Gate. In the first month of the first year of Emperor Huì's Yǒngníng reign, he was appointed as the Inspector of Liang Province. Zhāng Guǐ, because the situation at the time was turbulent, secretly harbored the ambition to secure the Hexi region, so he requested to be the Inspector of Liang Province. In the year of Guǐhài, he occupied Liang Province. In the second year of Emperor Mǐn's Jiànxīng reign, Zhāng Guǐ proclaimed himself the Governor of Liang Province and Duke of Xīpíng.
建興四年張寔襲位。東晉元帝大興四年弟茂襲位。晉明帝太寧二年子駿襲位。晉穆帝永和元年稱王。永和二年五月西平忠成王張駿薨。官屬上世子重華為涼州牧西平公假涼王。永和九年十一月西平敬烈公張華卒。世子曜靈才十歲。右長史趙長等建議立長寧侯祚。重華庶兄也。廢曜靈為涼寧侯。立祚為涼州牧。改元和平。晉永和十年正月張祚自稱涼王。置百官郊祀天地用天子禮樂。永和十一年沖公靚立。年曰建興。至晉哀帝興寧元年。涼綽公張天錫殺靚而自立。至是武帝太元元年符秦滅之。合七十四年。
涼州隸今甘肅省。雍州之域。丁丑 晉 太元二年 前秦 建元十三年 晉書曰至是九州之地秦有其八晉唯東南一隈耳 代
廬山西林寺 晉釋慧永。初與遠公法師同依道安法師。至是永公先至潯陽。刺史陶范留之憩廬山。舍宅棲止之。乃創寺曰西林。嶺上一室曰香谷(本傳)。戊寅 晉 太元三年 前秦 建元十四年 代
都維那 沙門竺道壹從竺法汰學晉簡文帝俱深敬重壹后止平江虎丘山又適越州若耶溪頃之郡守王薈建嘉祥寺請居僧首時號九州都維那(孫綽贊傳) 毗奈耶律十卷 是年竺法念法師譯之成。己卯 晉 太元四年 前秦 建元十四年 秦取晉襄陽得道安法師並習鑿齒 代 庚辰
【現代漢語翻譯】 現代漢語譯本 建興四年，張寔（Zhang Shi）繼承爵位。東晉元帝大興四年，其弟張茂（Zhang Mao）繼承爵位。晉明帝太寧二年，其子張駿（Zhang Jun）繼承爵位。晉穆帝永和元年，張駿稱王。永和二年五月，西平忠成王張駿去世。官屬推舉世子張重華（Zhang Chonghua）為涼州牧、西平公，代理涼王。永和九年十一月，西平敬烈公張華（Zhang Hua）去世，世子張曜靈（Zhang Yaoling）年僅十歲。右長史趙長（Zhao Chang）等人建議擁立長寧侯張祚（Zhang Zuo），他是張重華的庶兄，廢黜張曜靈為涼寧侯，擁立張祚為涼州牧，改年號為和平。晉永和十年正月，張祚自稱涼王，設定百官，在郊外祭祀天地，使用天子的禮樂。永和十一年，沖公張靚（Zhang Jing）即位，改年號為建興。至晉哀帝興寧元年，涼綽公張天錫（Zhang Tianxi）殺害張靚而自立。至此，武帝太元元年，苻秦（Fu Qin）滅亡了涼國，共計七十四年。
涼州隸屬於今天的甘肅省，屬於雍州地區。 丁丑年，東晉太元二年，前秦建元十三年。《晉書》記載，此時九州之地，秦國佔據了八個州，晉朝只佔據了東南一隅。
廬山西林寺，是晉朝釋慧永（Shi Huiyong）所建。他最初與遠公法師（Yuan Gong Fashi）一同師從道安法師（Dao An Fashi）。此時，慧永先到達潯陽，刺史陶范（Tao Fan）挽留他居住在廬山，並捨棄自己的住宅供他居住，於是建立了西林寺。嶺上的一間屋子叫做香谷（Xiang Gu）。（見《本傳》） 戊寅年，東晉太元三年，前秦建元十四年。
都維那，沙門竺道壹（Zhu Daoyi）師從竺法汰（Zhu Fatai）學習，晉簡文帝（Emperor Jianwen of Jin）都非常敬重他。後來竺道壹居住在平江虎丘山，又前往越州若耶溪，不久郡守王薈（Wang Hui）建造嘉祥寺，邀請他擔任僧首，當時號稱九州都維那。（見孫綽《贊傳》） 《毗奈耶律》十卷，是年竺法念法師（Zhu Fanian Fashi）翻譯完成。 己卯年，東晉太元四年，前秦建元十四年，秦國攻取了晉朝的襄陽，得到了道安法師和習鑿齒（Xi Zaochi）。 庚辰年
【English Translation】 English version In the fourth year of Jianxing, Zhang Shi inherited the title. In the fourth year of the Daxing era of Emperor Yuan of the Eastern Jin Dynasty, his younger brother Zhang Mao inherited the title. In the second year of the Taining era of Emperor Ming of the Jin Dynasty, his son Zhang Jun inherited the title. In the first year of the Yonghe era of Emperor Mu of the Jin Dynasty, Zhang Jun declared himself a king. In the fifth month of the second year of Yonghe, Zhang Jun, the Loyal and Accomplished King of Xiping, passed away. His officials recommended his heir, Zhang Chonghua, as the Governor of Liangzhou, Duke of Xiping, and acting King of Liang. In the eleventh month of the ninth year of Yonghe, Zhang Hua, the Reverent and Fierce Duke of Xiping, passed away. His heir, Zhang Yaoling, was only ten years old. Zhao Chang, the Right Chief Secretary, and others suggested establishing Zhang Zuo, the Marquis of Changning, who was Zhang Chonghua's half-brother. Zhang Yaoling was deposed as the Marquis of Liangning, and Zhang Zuo was established as the Governor of Liangzhou, changing the era name to Heping (Peace). In the first month of the tenth year of Yonghe of the Jin Dynasty, Zhang Zuo declared himself the King of Liang, established hundreds of officials, and performed sacrifices to Heaven and Earth in the suburbs, using the rites and music of the Son of Heaven. In the eleventh year of Yonghe, Chonggong Zhang Jing ascended the throne, changing the era name to Jianxing. By the first year of the Xingning era of Emperor Ai of the Jin Dynasty, Zhang Tianxi, the Duke of Liangchuo, killed Zhang Jing and established himself. At this point, in the first year of the Taiyuan era of Emperor Wu, Fu Qin destroyed the Liang kingdom, totaling seventy-four years.
Liangzhou belonged to present-day Gansu Province and was part of Yongzhou. In the Dingchou year, the second year of the Taiyuan era of the Eastern Jin Dynasty, and the thirteenth year of the Jianyuan era of the Former Qin Dynasty, the Book of Jin states that at this time, of the nine provinces, the Qin kingdom occupied eight, and the Jin Dynasty only occupied a corner of the southeast.
Lushan Xilin Temple was built by Shi Huiyong of the Jin Dynasty. He initially studied with Yuan Gong Fashi under Dao An Fashi. At this time, Huiyong first arrived in Xunyang, and the governor Tao Fan retained him to reside on Mount Lu, abandoning his own residence for him to live in, and thus built the Xilin Temple. A room on the ridge is called Xiang Gu (Fragrant Valley). (See the 'Ben Zhuan' (biography)) In the Wuyin year, the third year of the Taiyuan era of the Eastern Jin Dynasty, and the fourteenth year of the Jianyuan era of the Former Qin Dynasty.
Du Weina (Chief Disciplinarian), the Shramana Zhu Daoyi studied under Zhu Fatai, and Emperor Jianwen of the Jin Dynasty deeply respected him. Later, Zhu Daoyi resided on Tiger Hill in Pingjiang, and then went to Ruoye Creek in Yuezhou. Soon, the governor Wang Hui built the Jixiang Temple and invited him to serve as the head of the monks, and at that time he was known as the Du Weina of the Nine Provinces. (See Sun Chuo's 'Zan Zhuan' (Eulogy Biography)) The ten volumes of the 'Vinaya-pitaka' were translated by Dharma Master Zhu Fanian in this year. In the Jimao year, the fourth year of the Taiyuan era of the Eastern Jin Dynasty, and the fourteenth year of the Jianyuan era of the Former Qin Dynasty, the Qin kingdom captured Xiangyang of the Jin Dynasty and obtained Dharma Master Dao An and Xi Zaochi. In the Gengchen year.
太元五年 建元十六年 代
沙門竺法義。王道孔敷。承風敬友。帝嘗遣使徴請殿中。講說經典。武帝每從而聽。是年入寂。帝賜錢十萬。營塔葬新亭岡。今天安寺也(本傳)。辛巳 太元六年正月帝立精舍殿內延諸沙門講道 建元十七年 代 壬午 晉 太元七年 建元十八年 呂光據姑臧即涼州也 代
前秦主堅遣左將軍呂光伐龜茲。迎鳩摩羅什法師。呂光遂據于姑藏(即涼州也)。號後涼。癸未 晉 太元八年 前秦 建元十九年 呂光 代拓跋圭 甲申 太元九年 建元二十年 後秦姚萇白雀元年 西秦乞伏國仁據金城 呂光 後燕慕容垂元年 代
雁門遠公法師。是年抵江州路廬山。乙酉 太元十年 堅遇弒子丕立太平元年 白雀二年 西秦 建義元年 呂光 垂據中山建興元年 代圭 丙戌 太元十一年 丕卒登即位隴東 太初元年 萇入長安即位建初元年 建義二年 三河王呂光太安元年 建興二年 圭即魏王位 登國元年 丁亥 太元十二年 太初二年 建初二年 建義三年 麟嘉元年 建興三年 魏王圭 登國二年 戊子 太元十三年 太初三年 建初三年 建義四年 麟嘉三年 建興四年 登國三年
二十六祖不如蜜多尊者 南印
【現代漢語翻譯】 現代漢語譯本： 太元五年，建元十六年，代國時期。
沙門竺法義，王道廣佈，承蒙風尚敬重佛法。皇帝曾派遣使者到殿中征請他講說經典，武帝每次都親自聽講。這年竺法義圓寂，皇帝賜錢十萬，在新亭岡營建佛塔安葬，就是今天的天安寺（見本傳）。辛巳年，太元六年正月，皇帝在殿內建立精舍，邀請眾沙門講道。建元十七年，代國時期。壬午年，晉朝太元七年，建元十八年，呂光佔據姑臧（即涼州），代國時期。
前秦主苻堅派遣左將軍呂光攻打龜茲，迎接鳩摩羅什法師。呂光於是佔據姑臧（即涼州），自號後涼。癸未年，晉朝太元八年，前秦建元十九年，呂光，代國拓跋圭時期。甲申年，太元九年，建元二十年，後秦姚萇白雀元年，西秦乞伏國仁佔據金城，呂光，後燕慕容垂元年，代國時期。
雁門遠公法師，這年到達江州路廬山。 乙酉年，太元十年，苻堅遇弒，其子苻丕即位，太平元年，白雀二年，西秦建義元年，呂光，慕容垂佔據中山，建興元年，代國拓跋圭時期。 丙戌年，太元十一年，苻丕去世，苻登即位隴東，太初元年，姚萇入長安即位，建初元年，建義二年，三河王呂光太安元年，慕容垂建興二年，拓跋圭即魏王位，登國元年。 丁亥年，太元十二年，苻登太初二年，姚萇建初二年，乞伏乾歸建義三年，慕容麟麟嘉元年，慕容垂建興三年，魏王拓跋圭登國二年。 戊子年，太元十三年，苻登太初三年，姚萇建初三年，乞伏乾歸建義四年，慕容麟麟嘉三年，慕容垂建興四年，拓跋圭登國三年。
第二十六祖不如蜜多尊者，南印度人。
【English Translation】 English version: Taiyuan 5th Year, Jianyuan 16th Year, Era of the Dai State.
The śrāmaṇa (Buddhist monk) Zhu Fayi, the kingly way was widely spread, receiving the wind and respectfully befriending. The Emperor once sent an envoy to summon him to the palace to lecture on the scriptures. Emperor Wu (of Jin) always attended and listened. In this year, Zhu Fayi passed away. The Emperor bestowed 100,000 coins to build a pagoda for his burial at Xinting Hill, which is now Tian'an Temple (see the main biography). In the year of Xinsi, the first month of the 6th year of Taiyuan, the Emperor established a vihara (Buddhist monastery) inside the palace and invited various śrāmaṇas to lecture on the Dharma. Jianyuan 17th year, Era of the Dai State. Renwu year, the 7th year of Taiyuan of the Jin Dynasty, Jianyuan 18th year, Lü Guang occupied Guzang (i.e., Liangzhou), Era of the Dai State.
The Former Qin ruler Fu Jian sent the Left General Lü Guang to attack Qiuci (Kucha), to welcome the Dharma Master Kumārajīva (鳩摩羅什法師). Lü Guang then occupied Guzang (i.e., Liangzhou), and proclaimed himself the ruler of Later Liang. Guiwei year, the 8th year of Taiyuan of the Jin Dynasty, the 19th year of Jianyuan of the Former Qin, Lü Guang, Era of Tuoba Gui (拓跋圭) of the Dai State. Jiashen year, the 9th year of Taiyuan, the 20th year of Jianyuan, the 1st year of Baique of Yao Chang (姚萇) of Later Qin, Qifu Guoren (乞伏國仁) of Western Qin occupied Jincheng, Lü Guang, the 1st year of Murong Chui (慕容垂) of Later Yan, Era of the Dai State.
Dharma Master Yuan Gong (遠公法師) of Yanmen, arrived at Mount Lu (廬山) in Jiangzhou this year. Yiyou year, the 10th year of Taiyuan, Fu Jian was assassinated, his son Fu Pi (苻丕) ascended the throne, the 1st year of Taiping, the 2nd year of Baique, the 1st year of Jianyi of Western Qin, Lü Guang, Murong Chui occupied Zhongshan, the 1st year of Jianxing, Era of Tuoba Gui of the Dai State. Bingxu year, the 11th year of Taiyuan, Fu Pi died, Fu Deng (苻登) ascended the throne in Longdong, the 1st year of Taichu, Yao Chang entered Chang'an and ascended the throne, the 1st year of Jianchu, the 2nd year of Jianyi, Lü Guang, the King of Sanhe, the 1st year of Taian, Murong Chui, the 2nd year of Jianxing, Tuoba Gui ascended the throne as the King of Wei, the 1st year of Dengguo. Dinghai year, the 12th year of Taiyuan, the 2nd year of Taichu of Fu Deng, the 2nd year of Jianchu of Yao Chang, the 3rd year of Jianyi of Qifu QianGui (乞伏乾歸), the 1st year of Lingjia of Murong Lin (慕容麟), the 3rd year of Jianxing of Murong Chui, Tuoba Gui, the King of Wei, the 2nd year of Dengguo. Wuzi year, the 13th year of Taiyuan, the 3rd year of Taichu of Fu Deng, the 3rd year of Jianchu of Yao Chang, the 4th year of Jianyi of Qifu QianGui, the 3rd year of Lingjia of Murong Lin, the 4th year of Jianxing of Murong Chui, Tuoba Gui, the 3rd year of Dengguo.
The Twenty-sixth Patriarch, Venerable Buddhamitra (不如蜜多尊者), from Southern India.
度天德王之次子也。既得度受法至東印度。彼王名堅固。奉外道師長爪梵志。王睹白氣貫于上下。王曰。此何瑞也。梵志曰。魔來之兆。即集其徒曰。不如蜜多將入都城。誰能挫之。其弟子曰。我等各有咒術。可以動天地入水火。何患哉。祖至。王曰。師何為來。祖曰。將度眾生。王曰。以何法度。祖曰。各以其類度之。時梵志即以幻法化大山于祖上。祖指之還壓其眾。梵志怖懼投祖。祖愍之再指化山。山隨指滅。祖為王演說法要。俾趣真乘。時有婆羅門子年二十許。不知名氏。或自言瓔珞。人故謂之瓔珞童子。王與祖同輦而出見瓔珞。祖指謂王曰。此童子大勢至菩薩也。此聖之後復出一人。一人化南印度。一人緣在震旦。以昔因故名般若多羅。吾今以正法眼藏付之。偈曰。真性心地藏。無頭亦無尾。應緣而化物。方便呼為智。付法已辭王曰。吾歸寂滅。愿王于最上乘毋忘外護。即跏趺而逝。化火自焚。王為收舍利建塔瘞之。當此東晉武帝之世也(正宗記)。己丑 晉 太元十四年 前秦符氏太初四年 後秦姚氏建初四年 西秦干歸太初元年 呂氏 麟嘉三年 後燕 垂 建興五年 魏王 登國四年
釋道安法師 常山扶柳衛氏子。世業儒。早失恃怙依表兄。年十一出家師事佛圖澄。讀書日記萬言。才辯
【現代漢語翻譯】 現代漢語譯本 度天德王（Dharmadeva）的次子。得到度化並接受佛法后，他前往東印度。那裡的國王名叫堅固（Dridha），信奉外道師長爪梵志（Dirghanakha）。國王看到一道白氣貫穿天地，便問：『這是什麼祥瑞之兆？』梵志說：『這是魔來臨的預兆。』隨即召集他的門徒說：『不如蜜多（Mitra）就要進入都城，誰能挫敗他？』他的弟子們說：『我們各自都有咒術，可以撼動天地，出入水火，有什麼可擔心的呢？』祖師到達后，國王問：『大師為何而來？』祖師說：『將要度化眾生。』國王問：『用什麼方法度化？』祖師說：『各自用其相應的類別來度化。』當時梵志就用幻術變出一座大山壓向祖師。祖師用手指指向那座山，山就反過來壓向梵志的門徒。梵志驚恐萬分，投降了祖師。祖師憐憫他，再次用手指指向幻化出來的山，山隨著手指的指向而消失。祖師為國王演說佛法的要義，使他趨向真正的佛法。當時有一位婆羅門的孩子，大約二十歲左右，不知道他的名字，有人說他叫瓔珞（Keyura），人們就叫他瓔珞童子。國王和祖師同乘一輛輦車外出，見到了瓔珞。祖師指著瓔珞對國王說：『這位童子是大勢至菩薩（Mahasthamaprapta）的化身。』這位聖者之後還會出現一個人，一個人將教化南印度，一個人與震旦（China）有緣分，因為過去的因緣，他的名字叫般若多羅（Prajnatara）。我現在將正法眼藏傳授給他。偈語說：『真性心地藏，無頭亦無尾，應緣而化物，方便呼為智。』傳法完畢后，祖師辭別國王說：『我將歸於寂滅。』希望國王在最上乘佛法上不要忘記護持。說完就結跏趺坐而逝，化為火焰自焚。國王為他收集舍利，建造佛塔埋葬。當時是東晉武帝的時代（《正宗記》）。己丑年，晉太元十四年，前秦符氏太初四年，後秦姚氏建初四年，西秦干歸太初元年，呂氏麟嘉三年，後燕垂建興五年，魏王登國四年。 釋道安法師（Shi Daoan）是常山扶柳人衛氏的兒子。世代以儒學為業。早年喪失父母，依附於表兄。十一歲出家，師事佛圖澄（Fotucheng）。讀書時一天能記住上萬字，才思敏捷。
【English Translation】 English version He was the second son of King Dharmadeva. Having been initiated and received the Dharma, he went to East India. The king there was named Dridha, who revered the heretical teacher Dirghanakha. The king saw a white aura penetrating the heavens and the earth, and asked, 'What is this auspicious sign?' The heretical teacher said, 'It is a sign of the coming of Mara.' He then gathered his disciples and said, 'Mitra is about to enter the capital city; who can defeat him?' His disciples said, 'We each have mantras that can shake the heavens and the earth, and enter water and fire. What is there to worry about?' When the Patriarch arrived, the king asked, 'Why has the Master come?' The Patriarch said, 'To liberate sentient beings.' The king asked, 'By what method do you liberate them?' The Patriarch said, 'Each is liberated according to their respective category.' At that time, the heretical teacher used illusion to transform a great mountain to press down on the Patriarch. The Patriarch pointed at the mountain, and it turned around and pressed down on the heretical teacher's disciples. The heretical teacher was terrified and surrendered to the Patriarch. The Patriarch had compassion for him and pointed again at the transformed mountain, and the mountain disappeared as the finger pointed. The Patriarch expounded the essentials of the Dharma for the king, causing him to turn towards the true vehicle. At that time, there was a Brahmin boy, about twenty years old, whose name was unknown. Some said his name was Keyura, and people called him Keyura Boy. The king and the Patriarch went out together in a chariot and saw Keyura. The Patriarch pointed at Keyura and said to the king, 'This boy is an incarnation of Mahasthamaprapta Bodhisattva.' After this sage, another person will appear, one who will teach in South India, and one who has an affinity with China, and because of past causes, his name will be Prajnatara. I now entrust the Eye Treasury of the True Dharma to him. The verse says: 'The true nature is the Mind Ground Treasury, without head and without tail, responding to conditions to transform beings, expediently called wisdom.' After transmitting the Dharma, the Patriarch bid farewell to the king, saying, 'I will return to quiescence.' He hoped that the king would not forget to protect the supreme vehicle of the Dharma. Then he sat in the lotus position and passed away, transforming into flames and self-immolating. The king collected his relics and built a pagoda to bury them. This was during the era of Emperor Wu of the Eastern Jin Dynasty (from the Zhengzong Ji). The year was Ji Chou, the 14th year of the Taiyuan era of the Jin Dynasty, the 4th year of the Taichu era of Fu of the Former Qin Dynasty, the 4th year of the Jianchu era of Yao of the Later Qin Dynasty, the 1st year of the Taichu era of Gan Gui of the Western Qin Dynasty, the 3rd year of the Linjia era of the Lü Dynasty, the 5th year of the Jianxing era of the Later Yan Dynasty, and the 4th year of the Dengguo era of the King of Wei. The Venerable Master Shi Daoan was the son of the Wei family of Fuliu, Changshan. His family had been engaged in Confucianism for generations. He lost his parents early and depended on his cousin. He left home at the age of eleven and became a disciple of Fotucheng. He could memorize ten thousand words a day when reading, and he was quick-witted.
無敵。性聰而貌醜。時語曰漆道人驚四鄰。及澄卒率徒眾渡河依陸渾山。木食澗飲。至是武帝寧康元年于襄陽立檀溪寺。建浮圖鑄銅佛像。武帝聞安名詔曰。法師以道德照臨天人。使大法流行為蒼生依賴。宜日食王公祿。所司以時資給。安固辭不受。己卯晉太元四年二月。秦主堅攻取襄陽。得安而喜。謂左右曰。吾以十萬師取襄陽。得一人半耳。左右問為誰。曰安公一人。習鑿齒半人也。安至長安。沙門萬數各隨其師為姓。安曰師莫如佛世尊也。應沙門宜以釋為氏。及增一阿含經至乃云。四河入海無復異名。四姓出家同稱釋氏。與經符合。世益重之。己丑年正月晦日命門徒具浴。忽有異僧出入隙中。安以生處問之。僧指西北。云即開見樓閣如幻出。曰彼兜率天也。是夕有數百小兒皆就浴而去。識者以為應真之侶也。二月八日跏趺而逝。安每疏經義必求聖證。安左臂有肉方寸隆起如印。時號印手菩薩。著僧尼軌範及法門清式二十四條。世遵行之(本傳) 秀紫芝編年論曰。佛教之盛由佛圖澄而得安。由安而得遠公。是三大士化儀全偉。庚寅 晉 太元十五年 前秦苻氏太初五年 後秦姚氏建初五年 西秦乞伏太初二年 呂氏 麟嘉四年 後燕 建興六年 魏 登國五年
廬山凈土唸佛 始起此年詳見遠法師
【現代漢語翻譯】 現代漢語譯本： 釋道安（Shi Daoan）大師天資聰穎，但相貌醜陋。當時有俗語說，『漆道人』（Qi Daoren，指釋道安，因其膚色黝黑）驚動四鄰。佛圖澄（Fotucheng）圓寂后，他率領弟子們渡過黃河，依傍陸渾山（Luhun Mountain），以樹木果實為食，飲用山澗泉水。到了晉武帝寧康元年，在襄陽（Xiangyang）建立了檀溪寺（Tanxi Temple），建造佛塔，鑄造銅佛像。武帝聽聞道安的名聲，下詔說：『法師以道德照耀天人，使大法流傳，成為百姓的依靠。應該每日享受王公的俸祿。』有關部門按時供給，道安堅決推辭不接受。己卯年，晉太元四年二月，前秦君主苻堅（Fu Jian）攻取襄陽，得到道安后非常高興，對左右說：『我用十萬大軍攻取襄陽，只得到一人半而已。』左右問是誰，苻堅說：『道安一人，習鑿齒（Xi Zaochi）半人。』道安到達長安（Chang'an）后，數萬沙門各自跟隨自己的師父以師父的姓氏為姓。道安說：『老師沒有比佛世尊更偉大的了，出家的沙門應該以釋為姓。』等到《增一阿含經》（Ekottara Agama Sutra）傳到后，經中說：『四條河流匯入大海，不再有不同的名稱；四個姓氏的人出家，都稱為釋氏。』與經文相符，世人更加敬重他。己丑年正月最後一天，道安命弟子們準備沐浴，忽然有奇異的僧人出入于縫隙之中。道安詢問他來自何處，僧人指向西北方，說那裡打開就能看見樓閣，如幻境一般顯現，說：『那是兜率天（Tusita Heaven）。』當晚有數百名小兒都去沐浴而去，有見識的人認為他們是應真之侶。二月八日，道安結跏趺坐而逝。道安每次疏解經義，必定尋求聖人的印證。道安左臂有一塊肉，方寸大小，隆起如印章，當時號稱『印手菩薩』。他撰寫了《僧尼軌範》以及《法門清式》二十四條，世人遵照執行。（本傳）秀紫芝編年論說，佛教的興盛，由佛圖澄而得道安，由道安而得遠公（Huiyuan）。這三大士的化儀非常偉大。庚寅年，晉太元十五年，前秦苻氏太初五年，後秦姚氏建初五年，西秦乞伏太初二年，呂氏麟嘉四年，後燕建興六年，魏登國五年。
廬山凈土唸佛，開始於此年，詳細情況參見慧遠法師（Huiyuan）。
【English Translation】 English version: Master Shi Daoan was intelligent but unattractive. There was a saying at the time, 'The 'Black Daoist' (Qi Daoren, referring to Shi Daoan, because of his dark complexion) startles the neighbors.' After Fotucheng passed away, he led his disciples across the Yellow River and settled near Luhun Mountain, eating fruits from trees and drinking water from mountain streams. In the first year of the Ningkang era of Emperor Wu of Jin, he established Tanxi Temple in Xiangyang, built pagodas, and cast bronze Buddha statues. Emperor Wu heard of Daoan's reputation and issued an edict saying, 'The Dharma Master illuminates gods and humans with his virtue, allowing the Great Dharma to spread and become the reliance of the people. He should enjoy the salary of a prince daily.' The relevant departments provided it on time, but Daoan firmly declined to accept it. In the year of Ji Mao, the fourth year of the Taiyuan era of Jin, in the second month, Fu Jian, the ruler of the Former Qin, captured Xiangyang. He was very happy to have obtained Daoan and said to his attendants, 'I used an army of 100,000 to capture Xiangyang, and only obtained one and a half people.' The attendants asked who they were, and Fu Jian said, 'Daoan is one person, and Xi Zaochi is half a person.' After Daoan arrived in Chang'an, tens of thousands of Sangha members each followed their masters and took their masters' surnames. Daoan said, 'No teacher is greater than the World Honored One, the Buddha. Monks should take the surname Shi.' When the Ekottara Agama Sutra arrived, it said, 'Four rivers flow into the sea and no longer have different names; people of four castes who leave home are all called Shishi.' This was in accordance with the sutra, and people respected him even more. On the last day of the first month of the year of Ji Chou, Daoan ordered his disciples to prepare for bathing. Suddenly, strange monks appeared and disappeared through the cracks. Daoan asked him where he came from, and the monk pointed to the northwest, saying that opening it would reveal pavilions, appearing like an illusion, saying, 'That is Tusita Heaven.' That night, hundreds of children went to bathe and left, and those with knowledge believed they were companions of the Arhats. On the eighth day of the second month, Daoan passed away in the lotus position. Every time Daoan explained the meaning of the sutras, he would seek the validation of the sages. Daoan had a piece of flesh on his left arm, about an inch in size, raised like a seal, and was known as the 'Seal-Hand Bodhisattva' at the time. He wrote the 'Monastic Rules' and the 'Pure Rules of the Dharma Gate,' twenty-four articles in total, which people followed. (Biography) Xiu Zizhi's chronicle says that the prosperity of Buddhism was due to Fotucheng obtaining Daoan, and Daoan obtaining Huiyuan. The transformative conduct of these three great scholars was truly magnificent. Year Gengyin, 15th year of Taiyuan of Jin, 5th year of Taichu of Fu of Former Qin, 5th year of Jianchu of Yao of Later Qin, 2nd year of Taichu of Qifu of Western Qin, 4th year of Linjia of Lu, 6th year of Jianxing of Later Yan, 5th year of Dengguo of Wei.
The Pure Land practice of reciting the Buddha's name at Mount Lu began in this year. See Master Huiyuan for details.
下。辛卯 太元十六年 太初六年 建初六年 太初三年 麟嘉五年 建興七年 登國六年 壬辰 太元十七年 太初七年 建初七年 太初四年 麟嘉六年 建興八年 登國七年 癸巳 太元十八年 太初八年 長卒太子興立 太初五年 麟嘉七年 建興九年 登國八年 甲午 太元十九年 符崇滅 延和元年 後秦興 皇初元年 太初六年 麟嘉八年 建興十年 登國九年
前秦
符健。略陽氐人。父洪仕後趙為都督。因石氏之亂據有關右。東晉穆帝永和六年洪卒。十一月第三子健入長安。秦雍夷夏皆附之。次年正月健即天王位。國號大秦。稱大單于。建元皇始。分遣使者問民疾苦。蒐羅俊異。寬重斂之稅。罷無用之器。凡趙之苛政民不便者皆除之。壬子年正月健即皇帝位。甲寅年東海王雄卒。雄子堅襲爵。堅至孝博學多能。乙卯年六月健卒。謚曰景明皇帝。廟號高祖。太子生即位。改元壽光。生暴虐飲酒無晝夜。乘醉視事多所殺戮。群臣得保一日如度十年。丁巳年六月太史令康權言于生曰。昨夜三月並出。孛星入太微連東井。將有下人謀上之禍。生怒以為妖言。撲殺康權。生夜對侍婢曰。阿法兄弟亦不可信。明當除之。婢以告堅及堅兄清河王法。法與特進梁平老及特進強汪帥壯士
數百。潛入雲龍門。堅與尚書呂婆樓帥麾下三百人鼓譟繼進。宿衛將士皆舍仗歸堅。堅兵引生置別室。生猶醉寐。廢生為越王尋殺之。謚曰厲王。堅以位讓兄法。法曰。汝嫡嗣且賢宜立。堅乃去皇帝之號。稱大秦天王。改元永興。追尊父雄為文桓皇帝。母茍氏為皇太后。世子宏為皇太子。以兄清河王法都督中外諸軍事。丞相錄尚書事諸王皆降爵為公。弟融為陽平公。子丕為當樂公。舉異才修廢職。課農桑恤困窮。禮百神立學校。旌節義繼絕世。秦民大悅。己未年改元甘露。己丑年改元建元。癸未東晉武帝太元八年秦建元十九年也。大舉攻晉。堅大敗而歸。乙酉年五月西燕慕容沖攻長安。堅自督戰。飛矢滿體流血淋漓。沖縱兵暴掠關中。道路斷絕千里無煙。堅出奔五將山。後秦王姚萇遣驍騎將軍吳忠執堅。謚之於新平(邠州也)佛寺。堅子丕自鄴奔長安至晉陽。始知長安不守堅已死。乃發喪即皇帝位。改元太平。追諡堅曰宣昭皇帝。廟號世祖。丙戌年九月燕之慕容永遣使于丕假道東歸。丕弗許。丕永戰于襄陵。丕敗謀襲洛陽。時為揚威將軍憑該自陜邀擊殺丕。十一月秦南安王符登。為丕發喪行服即皇帝位。改元太初。謚丕曰哀平皇帝。至是甲午年實晉武帝太元十九年也。七月後秦主姚興自陜西涇州如涇陽。與登戰于山南
。執登殺之。登太子崇奔湟中。即皇帝位。改元延和。謚登曰高皇帝。崇為後秦姚氏所滅。合四十五年。乙未 晉 太元二十年 後秦姚氏皇初二年 西秦乞伏太初七年 三河王呂光 麟嘉九年 後燕慕容 建興十一年 魏 登國十年 丙申 晉 太元二十一年 六月帝被弒 皇初三年 西秦乞伏 後涼即大王位龍飛元年 慕容寶 永康元年 魏建天子旌旗 皇始元年
安帝
諱德宗。武帝太子。大元二十一年九月即位。在位二十二年。壽三十七歲 隆安(五)元興(三)義熙(十四)。丁酉 晉 隆安元年 南燕 慕容德 南涼禿髮烏孤 後秦姚氏皇初四年 西秦乞伏 西涼李高 後涼呂光龍飛二年 後燕 永康二年 北涼沮渠神璽元年 魏 皇始二年 戊戌 隆安二年 武帝德 元年 據廣武 太初元年 皇初五年 西秦 西涼 據箴 後涼呂氏龍飛三年 後燕盛 建平三年 北涼 神璽三年 魏即帝位天興元年
魏
太祖下詔曰。佛法之興其來遠矣。濟益之功冥及存沒。神蹤遺法信可依憑。敕有司于京城建飾容範修整寺舍。令信向之人有所依止(魏史)。太祖于虞地造十五級浮圖。又造開泰定國二寺。寫佛經論。造千金像。每日法集三百名僧(弘明集)。己亥 隆安
【現代漢語翻譯】 現代漢語譯本：執登殺了他。登的太子崇逃奔到湟中，即位稱帝，改年號為延和，追諡登為高皇帝。崇後來被後秦姚氏所滅。總共四十五年。乙未年，對應晉朝太元二十年，後秦姚氏皇初二年，西秦乞伏太初七年，三河王呂光麟嘉九年，後燕慕容建興十一年，魏國登國十年。 丙申年，對應晉朝太元二十一年，六月，皇帝被弒。後秦皇初三年，西秦乞伏，後涼即大王位龍飛元年，慕容寶永康元年，魏國開始使用天子旌旗，皇始元年。
安帝（An Di）
名諱德宗，是武帝的太子。太元二十一年九月即位，在位二十二年，享年三十七歲。年號有隆安（Long An）、元興（Yuan Xing）、義熙（Yi Xi）。丁酉年，對應晉朝隆安元年，南燕慕容德，南涼禿髮烏孤，後秦姚氏皇初四年，西秦乞伏，西涼李高，後涼呂光龍飛二年，後燕永康二年，北涼沮渠神璽元年，魏國皇始二年。 戊戌年，對應隆安二年，武帝德元年，佔據廣武，太初元年，皇初五年，西秦，西涼佔據箴，後涼呂氏龍飛三年，後燕盛建平三年，北涼神璽三年，魏國即帝位天興元年。
魏
太祖下詔說：『佛法的興盛由來已久，濟世益人的功德，無論存亡都能得到利益。佛的神蹟和遺留的教法確實可以信賴依靠。』命令有關部門在京城建造和裝飾佛像，修繕寺廟，讓信仰的人有所依靠（魏史）。太祖在虞地建造十五級的浮屠（fú tú，寶塔），又建造開泰寺和定國寺，抄寫佛經論著，製造千金佛像，每天聚集三百名僧人進行法事（弘明集）。己亥年，對應隆安。
【English Translation】 English version: Zhi Deng killed him. Deng's crown prince Chong fled to Huangzhong, ascended the throne and changed the reign title to Yanhe, posthumously honoring Deng as Emperor Gao. Chong was later destroyed by Yao of Later Qin. In total, forty-five years. Yiwei year corresponds to the 20th year of the Taiyuan era of the Jin Dynasty, the 2nd year of the Huangchu era of Yao of Later Qin, the 7th year of the Taichu era of Qifu of Western Qin, the 9th year of the Linjia era of Lu Guang, the 11th year of the Jianxing era of Murong of Later Yan, and the 10th year of the Dengguo era of the Wei Dynasty. Bingshen year corresponds to the 21st year of the Taiyuan era of the Jin Dynasty. In June, the emperor was assassinated. The 3rd year of the Huangchu era of Later Qin, Qifu of Western Qin, Lu Guang of Later Liang ascended the throne as Great King in the first year of the Longfei era, Murong Bao in the first year of the Yongkang era, the Wei Dynasty began to use the emperor's banners in the first year of the Huangshi era.
Emperor An (An Di)
His personal name was Dezong, and he was the crown prince of Emperor Wu. He ascended the throne in September of the 21st year of the Taiyuan era, reigned for twenty-two years, and lived to the age of thirty-seven. The reign titles were Long'an, Yuanxing, and Yixi. Dingyou year corresponds to the first year of the Long'an era of the Jin Dynasty, Murong De of Southern Yan, Tufa Wugu of Southern Liang, the 4th year of the Huangchu era of Yao of Later Qin, Qifu of Western Qin, Li Gao of Western Liang, the 2nd year of the Longfei era of Lu Guang of Later Liang, the 2nd year of the Yongkang era of Murong of Later Yan, the first year of the Juju Shenxi era of Northern Liang, and the 2nd year of the Huangshi era of the Wei Dynasty. Wuxu year corresponds to the 2nd year of the Long'an era, the first year of the De era of Emperor Wu, occupying Guangwu, the first year of the Taichu era, the 5th year of the Huangchu era, Western Qin, Western Liang occupying Zhen, the 3rd year of the Longfei era of Lu of Later Liang, the 3rd year of the Jianping era of Sheng of Later Yan, the 3rd year of the Shenxi era of Northern Liang, and the Wei Dynasty ascended the throne in the first year of the Tianxing era.
Wei
Emperor Taizu issued an edict saying: 'The rise of Buddhism has a long history, and its merits of benefiting the world extend to both the living and the dead. The divine traces and remaining teachings of the Buddha are indeed trustworthy and reliable.' He ordered the relevant departments to build and decorate Buddha statues in the capital city, repair temples, so that believers would have a place to rely on (History of Wei). Emperor Taizu built a fifteen-story stupa (fú tú, pagoda) in Yu, and also built Kaitai Temple and Dingguo Temple, copied Buddhist scriptures and treatises, made thousand-gold Buddha statues, and gathered three hundred monks every day for Buddhist services (Hongming Ji). Jihai year corresponds to Long'an.
三年 據廣固 南涼 太初二年 後秦隆帝號稱王 弘始元年 西秦乞伏 西涼 後涼篡 咸寧元年 後燕長樂元年 北涼 天璽元年 魏 天興二年 庚子 隆安四年 南燕即帝位建平元年 南涼利鹿孤建和元年 後秦 弘始二年 西秦乞伏 西涼皓元年 後涼 咸寧二年 後燕 長樂二年 北涼 天璽二年 魏 天興三年 辛丑 晉 隆安五年 南燕 建平二年 南涼 建和二年 後秦姚氏弘始三年 西秦乞伏 西涼皓二年 後涼隆 神鼎元年 後燕熙 光始元年 北涼蒙遜永安元年 魏拓跋 天興四年
後涼
呂光。略陽氐人。仕符秦為左將軍。東晉武帝太元十一年元有將曰王穆。據肅州酒泉。自稱涼州牧。光進攻酒泉克之。光即三河王位。建元太安。據姑臧(甘肅省涼州也雍域)。改年曰麟嘉。晉太元二十一年六月。三河王光即天王位。是為武帝。國號大涼。改元龍飛。以世子紹為太子。至是晉隆安三年十二月光卒。太子紹即位。大原公纂殺之。纂即天王位。是為靈帝。改元咸寧。纂嗜酒好獵。隆安五年呂超殺之而立呂隆。改元神鼎。明年隆降於後秦。姚氏三主合一十七年。
鳩摩羅什法師 龜茲國人。初東晉武帝太元七年。前秦主符堅遣驍騎將軍呂光伐龜茲國取師。光回聞秦亂
【現代漢語翻譯】 現代漢語譯本 三年，據廣固（地名），南涼（政權名稱）建立。太初二年，後秦（政權名稱）的隆帝號稱王。弘始元年，西秦（政權名稱）的乞伏（人名），西涼（政權名稱），後涼（政權名稱）發生篡位。咸寧元年，後燕（政權名稱）長樂元年，北涼（政權名稱），天璽元年，魏（政權名稱），天興二年，庚子年，隆安四年，南燕（政權名稱）即帝位，建平元年，南涼利鹿孤（人名）建和元年，後秦，弘始二年，西秦乞伏，西涼皓元年，後涼，咸寧二年，後燕，長樂二年，北涼，天璽二年，魏，天興三年，辛丑年，晉，隆安五年，南燕，建平二年，南涼，建和二年，後秦姚氏（家族）弘始三年，西秦乞伏，西涼皓二年，後涼隆，神鼎元年，後燕熙，光始元年，北涼蒙遜（人名）永安元年，魏拓跋（家族），天興四年。
後涼
呂光（人名），略陽（地名）氐人（民族）。在符秦（政權名稱）任左將軍。東晉武帝太元十一年，原有將領王穆（人名），佔據肅州（地名）酒泉（地名），自稱涼州牧（官職）。呂光進攻酒泉並攻克。呂光即三河王位，建元太安。佔據姑臧（地名，甘肅省涼州），改年號為麟嘉。晉太元二十一年六月，三河王呂光即天王位，是為武帝，國號大涼，改元龍飛，以世子呂紹（人名）為太子。至此晉隆安三年十二月，呂光去世。太子呂紹即位，大原公呂纂（人名）殺了他。呂纂即天王位，是為靈帝，改元咸寧。呂纂嗜酒好獵。隆安五年，呂超（人名）殺了他而立呂隆（人名），改元神鼎。第二年呂隆降於後秦。姚氏三主合共十七年。
鳩摩羅什法師（人名），龜茲國（地名）人。最初東晉武帝太元七年，前秦主符堅（人名）派遣驍騎將軍呂光攻打龜茲國，以迎取鳩摩羅什法師。呂光返回時，聽聞秦朝發生變亂。
【English Translation】 English version Year three, Ju Guanggu (place name), the Southern Liang (regime name) was established. In the second year of Taichu, Emperor Long of the Later Qin (regime name) claimed himself king. In the first year of Hongshi, Qifu (person's name) of the Western Qin (regime name), the Western Liang (regime name), and the Later Liang (regime name) usurped the throne. In the first year of Xianning, the first year of Changle of the Later Yan (regime name), the Northern Liang (regime name), the first year of Tianxi, the Wei (regime name), the second year of Tianxing, the year of Gengzi, the fourth year of Long'an, the Southern Yan (regime name) ascended the throne, the first year of Jianping, Li Luguo (person's name) of the Southern Liang, the first year of Jianhe, the Later Qin, the second year of Hongshi, Qifu of the Western Qin, the first year of Hao of the Western Liang, the second year of Xianning of the Later Liang, the second year of Changle of the Later Yan, the second year of Tianxi of the Northern Liang, the third year of Tianxing of the Wei, the year of Xinchou, the fifth year of Long'an of the Jin, the second year of Jianping of the Southern Yan, the second year of Jianhe of the Southern Liang, the third year of Hongshi of the Yao family (family name) of the Later Qin, the second year of Hao of the Western Liang, the first year of Shending of the Later Liang Long, the first year of Guangshi of the Later Yan Xi, the first year of Yong'an of Mengxun (person's name) of the Northern Liang, the fourth year of Tianxing of the Tuoba family (family name) of the Wei.
Later Liang
Lü Guang (person's name), a Di person (ethnic group) from Lüeyang (place name). He served as a Left General in Fu Qin (regime name). In the eleventh year of Taiyuan of Emperor Wu of the Eastern Jin Dynasty, a general named Wang Mu (person's name) occupied Jiuquan (place name) in Suzhou (place name) and proclaimed himself the Governor of Liangzhou (official position). Lü Guang attacked and conquered Jiuquan. Lü Guang ascended the throne of the King of Sanhe, establishing the era name Tai'an. He occupied Guzang (place name, Liangzhou in Gansu Province), and changed the era name to Linjia. In June of the twenty-first year of Taiyuan of the Jin Dynasty, Lü Guang, the King of Sanhe, ascended the throne of Heavenly King, becoming Emperor Wu, with the state name Great Liang, and changed the era name to Longfei, appointing his son Lü Shao (person's name) as the crown prince. By December of the third year of Long'an of the Jin Dynasty, Lü Guang passed away. Crown Prince Lü Shao ascended the throne, but Lü Zuan (person's name), the Duke of Dayuan, killed him. Lü Zuan ascended the throne of Heavenly King, becoming Emperor Ling, and changed the era name to Xianning. Lü Zuan was fond of wine and hunting. In the fifth year of Long'an, Lü Chao (person's name) killed him and established Lü Long (person's name), changing the era name to Shending. The following year, Lü Long surrendered to the Later Qin. The Yao family ruled for a total of seventeen years through three rulers.
The Dharma Master Kumārajīva (person's name), a native of the Kingdom of Kucha (place name). Initially, in the seventh year of Taiyuan of Emperor Wu of the Eastern Jin Dynasty, Fu Jian (person's name), the ruler of the Former Qin, dispatched the General of Swift Cavalry Lü Guang to attack the Kingdom of Kucha in order to bring back the Dharma Master Kumārajīva. When Lü Guang returned, he heard of the disturbances in the Qin Dynasty.
。遂據姑臧。至是後秦主姚興滅呂隆而迎師。師少時日誦三萬二千言。隨母出家遍游西域。淹貫群籍尤善大乘。在龜茲日。鄰國諸王會同。每請師說法。必跪伏座前。命師踐其肩而登座居後秦。大闡經論。秦主以師為國師。奉之如神。親帥群臣及沙門。聽師講經。又請師翻譯西域經論。凡震旦宣譯師出者三百八十卷。大營塔寺。坐禪者常以千數。公卿以下率皆奉佛。州郡化之。癸丑晉帝義熙九年秦弘始十五年也。四月十三日師入滅。壽七十歲。師之弟子曰生．肇．融．睿。謂之什門四聖。加曇影．慧嚴．慧觀．僧䂮．道常．道標謂之什門十哲。又有僧導．僧因。皆當世名匠也。師入滅日謂眾曰。所譯唯十誦律未及刪繁。若義契佛心。焚身之日舌不焦壞。言訖而逝。阇維舌果不壞若紅蓮色。師名鳩摩羅什。翻曰童壽(高僧傳)。
山神請戒 釋曇邕。初仕符秦為衛將軍。堅南敗。遂從道安法師出家。次事廬山遠公。後於廬山之西營立茅茨。偕弟子曇果沉思禪門。忽有男子豐姿端雅從者二十人。來請五戒。邕知是山神。乃為秉爐授之三歸五戒。為說法要。神䞋邕外國七箸禮拜辭別。倏忽不見。三歸者歸依佛歸依法歸依僧。五戒者不殺不盜不淫不飲酒不妄語也(高僧傳)。壬寅 晉 元興元年 南燕 建平三年 南涼
【現代漢語翻譯】 現代漢語譯本：於是佔據了姑臧。到這時後秦的君主姚興消滅了呂隆並迎接鳩摩羅什。鳩摩羅什年少時每天背誦三萬二千字。跟隨母親出家，遍游西域。精通各種典籍，尤其擅長Dà Chéng（大乘，Mahayana）。在龜茲時，鄰國的諸位國王會聚在一起，每次都請鳩摩羅什說法，必定跪伏在座前，命鳩摩羅什踩著他們的肩膀登上座位。後來到了後秦，大力闡揚經論。後秦的君主把鳩摩羅什當作國師，像對待神一樣尊敬他，親自率領群臣和沙門，聽鳩摩羅什講經。又請鳩摩羅什翻譯西域的經論，總共在中原翻譯出來的有三百八十卷。大興土木建造塔寺，坐禪的人常常有數千人。公卿以下的官員都信奉佛教，州郡也隨之效仿。癸丑年，晉帝義熙九年，也是後秦弘始十五年，四月十三日鳩摩羅什圓寂，享年七十歲。鳩摩羅什的弟子有釋道生(Shì Dàoshēng)，僧肇(Sēng Zhào)，道融(Dào Róng)，僧睿(Sēng Ruì)，被稱為『什門四聖』。加上曇影(Tán Yǐng)，慧嚴(Huì Yán)，慧觀(Huì Guān)，僧䂮(Sēng Shēng)，道常(Dào Cháng)，道標(Dào Biāo)，被稱為『什門十哲』。還有僧導(Sēng Dǎo)，僧因(Sēng Yīn)，都是當世的名匠。鳩摩羅什圓寂之日對眾人說：『所翻譯的只有《十誦律》沒有來得及刪減繁複之處，如果我所翻譯的義理符合佛心，那麼焚身之日我的舌頭就不會焦爛。』說完就去世了。火化后，舌頭果然沒有壞，像紅蓮花的顏色。鳩摩羅什，翻譯過來叫做童壽(Tóng Shòu)。(出自《高僧傳》)
山神請戒：釋曇邕(Shì Tán Yōng)，起初在符秦做衛將軍。符堅戰敗后，於是跟隨道安法師出家。後來侍奉廬山的慧遠(Huì Yuǎn)法師。之後在廬山的西邊建造茅屋，和弟子曇果(Tán Guǒ)一起沉思禪門。忽然有個男子，容貌豐美，儀態端莊，帶著二十個隨從，前來請求受五戒。釋曇邕知道他是山神，於是為他點燃香爐，授予三歸五戒，併爲他說法要。山神贈送給釋曇邕外國的七支箸，禮拜后告辭離去，轉瞬間就不見了。三歸指的是歸依佛(guī yī fó)，歸依法(guī yī fǎ)，歸依僧(guī yī sēng)。五戒指的是不殺生(bù shāshēng)，不偷盜(bù tōudào)，不邪淫(bù xiéyín)，不飲酒(bù yǐnjiǔ)，不妄語(bù wàngyǔ)。(出自《高僧傳》)。壬寅年，晉元興元年，南燕建平三年，南涼。
【English Translation】 English version: Thereupon, he occupied Guzang. At this time, Yao Xing, the ruler of Later Qin, extinguished Lü Long and welcomed Kumārajīva. In his youth, Kumārajīva recited 32,000 words daily. He left home with his mother and traveled extensively throughout the Western Regions. He was well-versed in various scriptures, especially proficient in Mahayana. While in Kucha, the kings of neighboring countries would gather, and each time they requested Kumārajīva to preach the Dharma, they would kneel before his seat, requesting Kumārajīva to step on their shoulders to ascend the seat. Later, he arrived in Later Qin, where he greatly propagated the scriptures and treatises. The ruler of Later Qin regarded Kumārajīva as the national preceptor, revering him as a deity, personally leading his ministers and monks to listen to Kumārajīva's lectures. He also requested Kumārajīva to translate the scriptures and treatises of the Western Regions, resulting in a total of 380 volumes translated into Chinese. He extensively built pagodas and temples, with thousands of people constantly engaged in meditation. Officials and nobles all embraced Buddhism, and the prefectures and counties followed suit. In the year Gui Chou, the ninth year of Emperor Yi Xi of the Jin Dynasty, also the fifteenth year of Hongshi of Later Qin, Kumārajīva passed away on the thirteenth day of the fourth month, at the age of seventy. Kumārajīva's disciples included Shi Daosheng, Seng Zhao, Dao Rong, and Seng Rui, known as the 'Four Sages of Kumārajīva's School.' Adding Tan Ying, Hui Yan, Hui Guan, Seng Sheng, Dao Chang, and Dao Biao, they were known as the 'Ten Philosophers of Kumārajīva's School.' There were also Seng Dao and Seng Yin, all renowned masters of their time. On the day of his passing, Kumārajīva said to the assembly: 'Of the translations, only the Vinaya-mātṛkā has not been abridged. If the meaning of my translations aligns with the Buddha's mind, then my tongue will not be charred on the day of cremation.' After saying this, he passed away. After cremation, his tongue indeed remained intact, resembling the color of a red lotus. Kumārajīva's name translates to 'Youthful Longevity'. (From 'Biographies of Eminent Monks')
The Mountain God Requests Precepts: Shi Tan Yong initially served as a General of the Guards under Fu Qin. After Fu Jian's defeat, he followed Dharma Master Dao An to become a monk. Later, he served Dharma Master Hui Yuan of Mount Lu. Afterward, he built a thatched hut west of Mount Lu, contemplating the gate of Chan with his disciple Tan Guo. Suddenly, a man of handsome appearance and dignified bearing, accompanied by twenty attendants, came to request the Five Precepts. Shi Tan Yong knew that he was the mountain god, so he lit the incense burner for him, bestowed the Three Refuges and Five Precepts, and preached the essentials of the Dharma. The mountain god presented Shi Tan Yong with seven foreign chopsticks, bowed in farewell, and vanished in an instant. The Three Refuges refer to taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. The Five Precepts refer to abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from drinking alcohol, and abstaining from false speech. (From 'Biographies of Eminent Monks'). Year Ren Yin, the first year of Yuanxing of the Jin Dynasty, the third year of Jianping of Southern Yan, Southern Liang.
傉檀 弘昌元年 後秦 弘始四年 西秦乞伏 西涼皓三年 後燕 光始二年 北涼 永安二年 魏 天興五年 癸卯 晉 元興二年 南燕 建平四年 南涼 弘昌二年 後秦 弘始五年 西秦乞伏 西涼四年 後燕 光始三年 北涼 永安三年 魏 天興六年 甲辰 晉 元興三年 南燕 建平五年 南涼 弘昌三年 西秦 弘始六年 西秦乞伏 西涼五年 後燕 光始四年 北涼 永安四年 魏 天賜元年
晉隆安三年。南郡公桓玄(大司徒溫之子)豪橫既克荊雍。表求領荊江二州。朝廷不能違。元興元年朝廷以尚書令元顯鎮北將軍劉牢之譙三尚之。將兵討玄于江陵。玄大驚。長史卞范之為玄定議。整兵至新亭。元顯兵潰。玄入京。總百揆斬元顯等。二年二月以玄為大將軍。九月侍中殷仲文散騎常侍卞范之陰撰九錫文及冊命。命玄相國總百揆封十郡為楚王。加九錫。十一月詔楚王玄行天子禮樂。卞范之為禪詔。使臨川王寶逼帝書之。司徒王謐奉璽綬禪位於楚帝。出居永安宮。百官詣姑孰(江東道太平路揚州之城)勸進。十二月玄即皇帝位。國號楚。建元永始。封帝為平固王。玄入建康宮登御座床忽陷侍中殷仲文曰將由聖德深厚地不能載。玄大悅。玄遷帝于潯陽(江州也)。元興三年二月下
【現代漢語翻譯】 現代漢語譯本 傉檀，弘昌元年對應後秦弘始四年，西秦乞伏氏，西涼皓三年，後燕光始二年，北涼永安二年，北魏天興五年，當年為癸卯年，對應東晉元興二年，南燕建平四年，南涼弘昌二年。後秦弘始五年，西秦乞伏氏，西涼四年，後燕光始三年，北涼永安三年，北魏天興六年，當年為甲辰年，對應東晉元興三年，南燕建平五年，南涼弘昌三年。西秦弘始六年，西秦乞伏氏，西涼五年，後燕光始四年，北涼永安四年，北魏天賜元年。
東晉隆安三年。南郡公桓玄(大司徒溫之子)驕橫跋扈，在攻克荊州和雍州后，上表朝廷要求兼領荊州和江州。朝廷無法拒絕。元興元年，朝廷任命尚書令元顯、鎮北將軍劉牢之、譙郡太守三尚之率兵在江陵討伐桓玄。桓玄大為震驚，長史卞范之為桓玄出謀劃策，集結軍隊至新亭。元顯的軍隊潰敗，桓玄進入京城，總攬朝政，處斬元顯等人。元興二年二月，任命桓玄為大將軍。九月，侍中殷仲文、散騎常侍卞范之暗中撰寫九錫文和冊命，命令桓玄擔任相國，總攬朝政，封十個郡為楚王，加九錫。十一月，下詔楚王桓玄可以行天子的禮樂。卞范之撰寫禪讓詔書，讓臨川王司馬寶逼迫皇帝書寫。司徒王謐奉上玉璽和綬帶，禪讓帝位給楚帝，原皇帝遷居永安宮。百官前往姑孰(江東道太平路揚州之城)勸進。十二月，桓玄即皇帝位，國號為楚，改年號為永始，封原皇帝為平固王。桓玄進入建康宮，登上御座時，御座突然塌陷，侍中殷仲文說這是因為聖德深厚，大地無法承載。桓玄非常高興。桓玄將原皇帝遷往潯陽(江州)。元興三年二月，下令……
【English Translation】 English version Nutan, the first year of Hongchang corresponds to the fourth year of Hongshi in the Later Qin Dynasty, the Qifu clan of the Western Qin Dynasty, the third year of Hao in the Western Liang Dynasty, the second year of Guangshi in the Later Yan Dynasty, the second year of Yongan in the Northern Liang Dynasty, the fifth year of Tianxing in the Northern Wei Dynasty. That year was the year of Guimao, corresponding to the second year of Yuanxing in the Eastern Jin Dynasty, the fourth year of Jianping in the Southern Yan Dynasty, and the second year of Hongchang in the Southern Liang Dynasty. The fifth year of Hongshi in the Later Qin Dynasty, the Qifu clan of the Western Qin Dynasty, the fourth year of the Western Liang Dynasty, the third year of Guangshi in the Later Yan Dynasty, the third year of Yongan in the Northern Liang Dynasty, the sixth year of Tianxing in the Northern Wei Dynasty. That year was the year of Jiachen, corresponding to the third year of Yuanxing in the Eastern Jin Dynasty, the fifth year of Jianping in the Southern Yan Dynasty, and the third year of Hongchang in the Southern Liang Dynasty. The sixth year of Hongshi in the Western Qin Dynasty, the Qifu clan of the Western Qin Dynasty, the fifth year of the Western Liang Dynasty, the fourth year of Guangshi in the Later Yan Dynasty, the fourth year of Yongan in the Northern Liang Dynasty, and the first year of Tianci in the Northern Wei Dynasty.
The third year of Long'an in the Eastern Jin Dynasty. Huan Xuan (son of Grand Minister Wen), the Duke of Nan Commandery, was arrogant and domineering. After conquering Jingzhou and Yongzhou, he requested the court to concurrently govern Jingzhou and Jiangzhou. The court could not refuse. In the first year of Yuanxing, the court appointed Yuan Xian, the Minister of the Ministry of Personnel, Liu Laozhi, the General Who Pacifies the North, and San Shangzhi, the Prefect of Qiao Commandery, to lead troops to attack Huan Xuan in Jiangling. Huan Xuan was greatly shocked. Bian Fanzhi, his chief clerk, devised a plan for Huan Xuan, and he gathered troops to Xinting. Yuan Xian's army was defeated, and Huan Xuan entered the capital, taking control of the government and executing Yuan Xian and others. In the second month of the second year of Yuanxing, Huan Xuan was appointed as Grand General. In the ninth month, Yin Zhongwen, the Attendant, and Bian Fanzhi, the Attendant in Ordinary, secretly drafted the Nine Bestowments and the imperial decree, ordering Huan Xuan to serve as Chancellor of State, take control of the government, enfeoff ten commanderies as the King of Chu, and add the Nine Bestowments. In the eleventh month, an edict was issued that Huan Xuan, the King of Chu, could perform the rituals and music of the Son of Heaven. Bian Fanzhi drafted the abdication edict, forcing Sima Bao, the Prince of Linchuan, to compel the emperor to write it. Wang Mi, the Minister of Works, presented the imperial seal and ribbons, abdicating the throne to the Emperor of Chu, and the former emperor moved to Yong'an Palace. The officials went to Gushu (the city of Yangzhou on Taiping Road, Jiangdong Road) to urge him to advance. In the twelfth month, Huan Xuan ascended the throne as emperor, with the state title of Chu, and changed the era name to Yongshi, enfeoffing the former emperor as the Prince of Pinggu. When Huan Xuan entered Jiankang Palace and ascended the throne, the throne suddenly collapsed. Yin Zhongwen, the Attendant, said that this was because of his profound sage virtue, which the earth could not bear. Huan Xuan was very pleased. Huan Xuan moved the former emperor to Xunyang (Jiangzhou). In the second month of the third year of Yuanxing, he ordered...
邳太守劉裕何無忌劉毅。青州主簿孟昶興復晉室。進兵羅落橋。玄潛使殷仲文具舟于石頭。浮江南走。裕入建康。帥百官奉迎乘輿。誅玄宗族在建康者。玄至潯陽逼帝西上。四月劉毅何無忌襲破潯陽城。玄挾帝單舸西走入江陵欲奔漢中。城內亂。玄僅得至船。荊州別駕王康彥奉帝入南郡府舍。太守王騰之帥文武為侍衛。玄入蜀至枚回洲。遇寧州刺史毛璠喪迎玄戰。矢下如雨。益州督護憑遷抽刀擊玄斬之。義熙元年二月留臺備法駕。迎帝于江陵至建康。以劉裕都督中軍事。劉毅左將軍。何無忌豫州刺史。劉道規荊州刺史。四月裕旋鎮京口。義熙十二年十二月詔以劉裕為相國。總百揆揚州牧封十郡為宋公。備九錫之禮。裕不受。乙巳 晉 義熙元年 南燕超 太上元年 南涼 弘昌四年 後秦 弘始七年 西秦乞伏 西涼李皓 建初元年 後燕 光始五年 北涼 永安五年 魏 天賜二年
僧正悅眾僧錄後秦法師道䂮羅什弟子。奉律精苦。秦主重之。自什公入關僧尼以萬數。遂置僧正詔曰。大法東流於今為盛。僧尼䆮多。宜設綱領宣授遠規以濟頹緒。䂮法師早有學諠。晚以德稱。可為國僧正。給與吏力資侍中秩。傳軺羊車各二人。又以僧遷禪慧為悅眾。以法欽慧斌為僧錄。班秩有差。日加親信。仗身白從各三
【現代漢語翻譯】 現代漢語譯本 邳太守劉裕（Liu Yu），何無忌（He Wuji），劉毅（Liu Yi）。青州主簿孟昶（Meng Chang）意圖恢復晉室。他們進兵至羅落橋。桓玄（Huan Xuan）暗中讓殷仲文（Yin Zhongwen）在石頭準備船隻，打算從江南逃走。劉裕進入建康，率領百官迎接皇帝的車駕，誅殺了桓玄在建康的宗族。桓玄到達潯陽，逼迫皇帝向西逃亡。四月，劉毅、何無忌攻破潯陽城。桓玄挾持皇帝乘坐小船向西逃往江陵，想要逃奔漢中。城內發生混亂，桓玄僅能到達船上。荊州別駕王康彥（Wang Kangyan）護送皇帝進入南郡府舍，太守王騰之（Wang Tengzhi）率領文武官員侍衛。桓玄進入蜀地，到達枚回洲，遇到寧州刺史毛璠（Mao Fan）率領喪隊迎戰桓玄，箭如雨下。益州督護憑遷（Ping Qian）抽出刀擊殺了桓玄。義熙元年二月，留臺準備法駕，在江陵迎接皇帝回到建康。任命劉裕為都督中軍事，劉毅為左將軍，何無忌為豫州刺史，劉道規（Liu Daogui）為荊州刺史。四月，劉裕返回京口鎮守。義熙十二年十二月，詔令任命劉裕為相國，總領百官，擔任揚州牧，封十個郡為宋公，準備九錫之禮。劉裕沒有接受。乙巳年，晉義熙元年，南燕超太上元年，南涼弘昌四年，後秦弘始七年，西秦乞伏，西涼李皓建初元年，後燕光始五年，北涼永安五年，魏天賜二年。
僧正（Sengzheng，僧官名）悅眾（Yuezhong，僧職名）僧錄（Senglu，僧官名）是後秦法師道䂮（Dao Shuo），他是鳩摩羅什（Kumarajiva，又譯羅什）的弟子，奉行戒律精嚴刻苦。秦王很器重他。自從鳩摩羅什進入關中后，僧尼有數萬人。於是設定僧正，詔令說：『大法東流，如今非常興盛，僧尼眾多，應該設立綱領，宣揚授予長遠的規範，用來匡正頹廢的局面。』道䂮法師早年就有學問名聲，晚年以德行著稱，可以擔任國僧正，給予吏力資助，享受侍中一樣的待遇，配備驛車和僕人各二人。又任命僧遷（Seng Qian）、禪慧（Chan Hui）為悅眾，任命法欽（Fa Qin）、慧斌（Hui Bin）為僧錄，班列俸祿各有差別，一天比一天更加親近信任，配備身穿白衣的隨從各三人。
【English Translation】 English version Liu Yu (Prefect of Pi), He Wuji, and Liu Yi. Meng Chang, the registrar of Qingzhou, intended to restore the Jin Dynasty. They advanced their troops to Luo Luo Bridge. Huan Xuan secretly ordered Yin Zhongwen to prepare boats at Stone City to flee south across the Yangtze River. Liu Yu entered Jiankang, led the officials to welcome the emperor's carriage, and executed Huan Xuan's clan members in Jiankang. Huan Xuan arrived at Xunyang, forcing the emperor to flee west. In April, Liu Yi and He Wuji captured Xunyang City. Huan Xuan, holding the emperor hostage, fled west in a small boat towards Jiangling, intending to escape to Hanzhong. Chaos erupted within the city, and Huan Xuan barely managed to reach the boat. Wang Kangyan, the registrar of Jingzhou, escorted the emperor to the government residence in Nan Commandery, where Wang Tengzhi, the prefect, led civil and military officials to serve as guards. Huan Xuan entered Shu and arrived at Mei Hui Island, where he encountered Mao Fan, the governor of Ningzhou, leading a funeral procession to fight Huan Xuan. Arrows fell like rain. Ping Qian, the protector of Yizhou, drew his sword and killed Huan Xuan. In the second month of the first year of Yixi, the remaining officials prepared the imperial carriage and welcomed the emperor back to Jiankang from Jiangling. Liu Yu was appointed as the commander-in-chief of the central military affairs, Liu Yi as the left general, He Wuji as the governor of Yuzhou, and Liu Daogui as the governor of Jingzhou. In April, Liu Yu returned to Jingkou to garrison. In the twelfth month of the twelfth year of Yixi, an edict was issued appointing Liu Yu as the chancellor, overseeing all officials, serving as the governor of Yangzhou, and granting him ten commanderies as the Duke of Song, preparing the Nine Bestowments. Liu Yu did not accept. In the year of Yisi, the first year of Yixi of the Jin Dynasty, the first year of Taishang of Nan Yan Chao, the fourth year of Hongchang of Nan Liang, the seventh year of Hongshi of Later Qin, Qifu of Western Qin, the first year of Jianchu of Li Hao of Western Liang, the fifth year of Guangshi of Later Yan, the fifth year of Yongan of Northern Liang, and the second year of Tianci of Wei.
The Sengzheng (chief monastic official), Yuezhong (monastic supervisor), and Senglu (monastic recorder) was the Later Qin Dharma Master Dao Shuo, a disciple of Kumarajiva, who strictly and diligently observed the precepts. The Qin ruler highly valued him. Since Kumarajiva entered Guanzhong, there were tens of thousands of monks and nuns. Therefore, the position of Sengzheng was established, and an edict was issued stating: 'The Great Dharma has flowed eastward and is now flourishing. There are many monks and nuns, so it is necessary to establish guidelines, proclaim and impart long-term norms to rectify the declining situation.' Dharma Master Dao Shuo had a reputation for learning in his early years and was known for his virtue in his later years. He can serve as the national Sengzheng, be given official assistance, enjoy the same treatment as a court attendant, and be provided with two post carriages and two servants. Furthermore, Seng Qian and Chan Hui were appointed as Yuezhong, and Fa Qin and Hui Bin were appointed as Senglu, with different ranks and salaries, and they were trusted and relied upon more and more each day, with three white-robed attendants each.
十人(僧史略)。丙午 義熙二年 太上二年 弘昌五年 弘始八年 西秦乞伏 建初二年 夏赫連 龍升元年 後燕 光始六年 北涼 永安六年 魏 天賜三年
華嚴經 天竺北印度罽賓國尊者佛馱跋陀(此云覺賢)來游華夏。至是丙午歲抵長安。鳩摩羅什倒屣迎之。以相得遲暮為恨。秦太子姚泓。延至東宮。對什公論法。什公問曰。法雲何空。答曰。眾微成色。色無自性。故色即空。又問。既以極微破色空。復云何破一微。答曰。以一微故眾微空。以眾微故一微空。沙門寶云譯出此語不省其意。皆謂跋陀所計微塵是常。更申請之。跋陀曰。法不自生。緣會故生。緣一微故有眾微。微無自性則是空矣。寧當言不破一微乎。不契。跋陀既渡江入匡山。見遠公議論遠高之請出禪數諸經。義熙十四年戊午。因適江陵。宋王劉裕請歸京都止謝司空道場寺。三月吳郡內史孟顗等請尊者于寺譯華嚴經成六十卷。宋高祖永初元年庚申六月畢。譯經之時。感二青衣童子每且自庭沼中。出炷香添瓶水不離座側。暮則潛入沼中。譯經畢絕跡不現(秀紫芝編年華嚴感應記)。
法華經 是年五月。羅什法師譯出成七卷。什又出維摩經三卷。華手經十三卷。又于草堂寺譯出梵網經二卷(譯傳)。丁未 晉 義熙三年 南燕
【現代漢語翻譯】 現代漢語譯本 十人(僧史略)。丙午年，義熙二年，太上二年，弘昌五年，弘始八年，西秦乞伏建初二年，夏赫連龍升元年，後燕光始六年，北涼永安六年，魏天賜三年。
《華嚴經》：天竺（India）北印度罽賓國（Kashmir）的尊者佛馱跋陀（Buddhabhadra，意為覺賢）來遊歷華夏。在丙午年抵達長安。鳩摩羅什（Kumārajīva）倒屣相迎，遺憾相見太晚。秦太子姚泓邀請他到東宮，與鳩摩羅什一起討論佛法。鳩摩羅什問道：『法如何為空？』佛馱跋陀回答說：『眾多的微塵聚合而成色*，微塵沒有自性，所以色即是空。』又問：『既然用極微來破色空，又如何破一微呢？』回答說：『因為一微的緣故，眾微為空；因為眾微的緣故，一微為空。』沙門寶云翻譯這段話時，不理解其中的意思，都認為佛馱跋陀所說的微塵是常存的，便再次請教。佛馱跋陀說：『法不是自己產生的，而是因緣聚合而產生的。因為一微的因緣，所以有眾微。微塵沒有自性，所以就是空。怎麼能說不破一微呢？』寶云不理解。佛馱跋陀渡江進入匡山，與遠公（慧遠）議論，遠公請他翻譯禪數等經典。義熙十四年戊午年，他前往江陵，宋王劉裕請他回到京都，住在謝司空道場寺。三月，吳郡內史孟顗等人請尊者在寺中翻譯《華嚴經》，共六十卷。宋高祖永初元年庚申年六月完成。翻譯經典的時候，感應到兩個青衣童子，經常從庭院的水池中出來，點香、添水，不離開座位旁邊。晚上就潛入水池中。翻譯完經典后，就絕跡不再出現（秀紫芝《編年華嚴感應記》）。
《法華經》：這年五月，羅什法師翻譯完成，共七卷。鳩摩羅什又翻譯了《維摩經》三卷，《華手經》十三卷。又在草堂寺翻譯了《梵網經》二卷（譯傳）。丁未年，晉義熙三年，南燕。
【English Translation】 English version Ten People (Monk History Abridged). The year Bingwu (丙午) was the second year of Yixi (義熙), the second year of Tai Shang (太上), the fifth year of Hongchang (弘昌), the eighth year of Hongshi (弘始), the second year of Jianchu (建初) under Qifu (乞伏) of Western Qin (西秦), the first year of Longsheng (龍升) under Helian (赫連) of Xia (夏), the sixth year of Guangshi (光始) under Later Yan (後燕), the sixth year of Yongan (永安) under Northern Liang (北涼), and the third year of Tianci (天賜) under Wei (魏).
Avatamsaka Sutra (華嚴經): Venerable Buddhabhadra (佛馱跋陀, meaning 'Awakened Worthy') from the Kingdom of Kipin (罽賓國, Kashmir) in North India (天竺) came to travel in China (華夏). He arrived in Chang'an (長安) in this Bingwu year. Kumārajīva (鳩摩羅什) greeted him with great enthusiasm, regretting that they had met so late in life. Prince Yao Hong (姚泓) of Qin (秦) invited him to the Eastern Palace (東宮) to discuss the Dharma with Kumārajīva. Kumārajīva asked: 'How is Dharma empty?' Buddhabhadra replied: 'The multitude of minute particles (微塵) form matter (色)*. These particles have no self-nature, therefore matter is emptiness.' He was further asked: 'Since you use extremely minute particles to break down matter into emptiness, how do you break down a single particle?' He replied: 'Because of one particle, the multitude of particles are empty; because of the multitude of particles, one particle is empty.' The monk Baoyun (寶云), when translating this passage, did not understand its meaning and thought that the minute particles described by Buddhabhadra were permanent. He inquired again. Buddhabhadra said: 'Dharma does not arise by itself, but arises due to the assembly of conditions. Because of the condition of one particle, there are many particles. Particles have no self-nature, therefore they are empty. How can you say that one particle is not broken down?' Baoyun did not understand. Buddhabhadra crossed the river and entered Mount Lu (匡山), where he discussed with Master Yuan (遠公, Huiyuan). Master Yuan requested him to translate various sutras on meditation and numbers. In the year Wuwu (戊午), the fourteenth year of Yixi, he went to Jiangling (江陵). King Liu Yu (劉裕) of Song (宋) invited him back to the capital and resided at the Daochang Temple (道場寺) of Xie Sikong (謝司空). In the third month, Meng Yi (孟顗), the Prefect of Wu Commandery (吳郡內史), and others requested the Venerable One to translate the Avatamsaka Sutra at the temple, completing sixty volumes. It was finished in the sixth month of the year Gengshen (庚申), the first year of Yongchu (永初) under Emperor Gaozu of Song (宋高祖). During the translation of the sutra, it was felt that two boys in green robes (青衣童子) would often emerge from the pond in the courtyard, light incense, and add water to the vase, never leaving the side of the seat. In the evening, they would dive back into the pond. After the translation of the sutra was completed, they disappeared without a trace (recorded in Xiu Zizhi's (秀紫芝) 'Chronological Record of Responses to the Avatamsaka Sutra' (編年華嚴感應記)).
Lotus Sutra (法華經): In the fifth month of this year, Dharma Master Kumārajīva translated and completed it in seven volumes. Kumārajīva also translated the Vimalakirti Sutra (維摩經) in three volumes and the Hua Shou Jing (華手經) in thirteen volumes. He also translated the Brahma Net Sutra (梵網經) in two volumes at the Caotang Temple (草堂寺) (Translation Transmission (譯傳)). The year Dingwei (丁未) was the third year of Yixi under the Jin Dynasty (晉義熙三年) and Southern Yan (南燕).
太上三年 南涼 弘昌六年 後秦 弘始九年 西秦乞伏 西涼 建初三年 夏勃勃 龍升二年 後燕云 正始元年 北涼 永安七年 魏 天賜四年
後燕
慕容垂。前燕主慕容皝第五子。在燕封吳王。聰敏智勇。威名日振。太傅慕容評與垂廷爭怨隙。太后與評密謀誅垂。東晉廢帝太和四年垂與子弟侄俱奔秦。秦主符堅大喜郊迎。以垂為冠軍將軍。封賓從侯。東晉武帝太元八年。秦主堅為晉敗歸至澠池。垂言于堅曰。北鄙之民聞王師不利。輕相扇動。臣請奉詔書以鎮慰安集之。垂至安陽(鄴郡古相州也)。潛與燕之故臣謀復燕祚。會丁零翟斌叛秦。次年正月斌等奉垂為盟主。乙酉年吳王垂始定都真定中山府(古定州也冀域)。即皇帝位。建元建興。是時拓跋魏叛燕侵逼附塞諸部。丙申晉太元二十一年也。三月燕主垂親伐魏。四月卒于上谷之沮陽。還至中山乃發喪。太子寶即位。曰閔帝。改元永康。戊戌年武帝慕容盛即位。年曰建平。次年改曰長樂。辛丑年昭帝熙光始元年。至是丁未年懿帝高雲。年曰正始。國亂為憑跋篡滅之。合二十四年。憑跋號北燕。
天竺佛馱耶舍(此云覺明)尊者 至姑臧(今肅州路雍州之域)。後秦弘始九年遣使請至長安。秦主郊迎別創院處之。供設如王者。尊
【現代漢語翻譯】 現代漢語譯本 太上三年，南涼；弘昌六年，後秦；弘始九年，西秦乞伏；建初三年，西涼；龍升二年，夏勃勃；正始元年，後燕云；永安七年，北涼；天賜四年，魏。
後燕
慕容垂（人名，前燕的吳王）。前燕主慕容皝（人名）的第五個兒子。在燕國被封為吳王。他聰敏、有智慧且英勇，威名日益顯赫。太傅慕容評（人名）與慕容垂在朝廷上爭吵結怨。太后與慕容評秘密謀劃誅殺慕容垂。東晉廢帝太和四年，慕容垂與他的兒子、弟弟、侄子一同投奔前秦。秦主符堅（人名）非常高興，在郊外迎接他們，任命慕容垂為冠軍將軍，封為賓從侯。東晉武帝太元八年，秦主符堅被晉軍打敗，返回到澠池。慕容垂對符堅說：『北方邊境的百姓聽說王師不利，輕易地互相煽動。我請求奉您的詔書去鎮慰安撫他們。』慕容垂到達安陽（鄴郡，古代的相州），暗中與燕國的舊臣謀劃恢復燕國的基業。恰逢丁零族的翟斌（人名）背叛前秦。第二年正月，翟斌等人推舉慕容垂為盟主。乙酉年，吳王慕容垂開始定都真定中山府（古代的定州，屬於冀州）。即皇帝位，年號建興。當時，拓跋魏（北魏）背叛燕國，侵逼靠近邊塞的各個部落。丙申年，晉太元二十一年，三月，燕主慕容垂親自討伐北魏。四月，慕容垂在上谷的沮陽去世。返回到中山才發佈喪事。太子慕容寶（人名）即位，稱為閔帝，改年號為永康。戊戌年，武帝慕容盛（人名）即位，年號為建平。第二年改為長樂。辛丑年，昭帝慕容熙（人名）光始元年。到丁未年，懿帝高雲（人名），年號為正始。國家發生變亂，被馮跋（人名）篡奪滅亡。總共二十四年。馮跋稱北燕。
天竺（古印度）佛馱耶舍（Buddhayasha，意為覺明）尊者，到達姑臧（今甘肅省肅州）。後秦弘始九年，派遣使者請他到長安。秦主在郊外迎接他，另外建造院落安置他，供給的待遇如同王者。
【English Translation】 English version Tai Shang 3rd Year, Southern Liang; Hongchang 6th Year, Later Qin; Hongshi 9th Year, Western Qin Qifu; Jianchu 3rd Year, Western Liang; Longsheng 2nd Year, Xia Bobo; Zhengshi 1st Year, Later Yan Yun; Yong'an 7th Year, Northern Liang; Tianci 4th Year, Wei.
Later Yan
Murong Chui (personal name, Prince Wu of Former Yan). The fifth son of Murong Huang (personal name), the ruler of Former Yan. He was enfeoffed as Prince Wu in Yan. He was intelligent, wise, and brave, and his reputation for power grew daily. The Grand Tutor Murong Ping (personal name) had a feud with Murong Chui in the court. The Empress Dowager secretly plotted with Murong Ping to kill Murong Chui. In the fourth year of the Taihe era of Emperor Fei of the Eastern Jin Dynasty, Murong Chui and his sons, brothers, and nephews fled to Former Qin. The Qin ruler Fu Jian (personal name) was overjoyed and welcomed them in the suburbs, appointing Murong Chui as General Champion and enfeoffing him as Marquis Bincong. In the eighth year of the Taiyuan era of Emperor Wu of the Eastern Jin Dynasty, the Qin ruler Fu Jian was defeated by the Jin army and returned to Mianchi. Murong Chui said to Fu Jian, 'The people of the northern borders, hearing that the royal army is at a disadvantage, are easily incited to rebel. I request to take your imperial decree to pacify and appease them.' Murong Chui arrived at Anyang (Yejun, the ancient Xiangzhou), secretly plotting with the former ministers of Yan to restore the Yan dynasty. It happened that Zhai Bin (personal name) of the Dingling tribe rebelled against Former Qin. In the first month of the following year, Zhai Bin and others elected Murong Chui as their leader. In the Yiyou year, Prince Wu Murong Chui began to establish his capital in Zhen Ding Zhongshan Prefecture (ancient Dingzhou, belonging to Jizhou). He ascended the throne as emperor, with the era name Jianxing. At that time, Tuoba Wei (Northern Wei) rebelled against Yan, invading and encroaching upon the tribes near the border. In the Bingshen year, the 21st year of the Taiyuan era of the Jin Dynasty, in the third month, the Yan ruler Murong Chui personally attacked Northern Wei. In the fourth month, Murong Chui died in Juyang, Shanggu. He was returned to Zhongshan before the funeral was announced. The Crown Prince Murong Bao (personal name) ascended the throne, known as Emperor Min, and changed the era name to Yongkang. In the Wuxu year, Emperor Wu Murong Sheng (personal name) ascended the throne, with the era name Jianping. The following year, it was changed to Changle. In the Xinchou year, the first year of the Guangshi era of Emperor Zhao Murong Xi (personal name). By the Dingwei year, Emperor Yi Gao Yun (personal name), with the era name Zhengshi. The country fell into chaos and was usurped and destroyed by Feng Ba (personal name). In total, it lasted twenty-four years. Feng Ba called himself Northern Yan.
The Venerable Buddhayasha (meaning 'Awakened Light') of Tianzhu (ancient India) arrived at Guzang (present-day Suzhou, Gansu Province). In the ninth year of the Hongshi era of Later Qin, an envoy was sent to invite him to Chang'an. The Qin ruler welcomed him in the suburbs and built a separate courtyard to accommodate him, providing him with the same treatment as a king.
者一無所受。時至分衛一食而已(自行乞而食也)善毗婆沙論而髭赤。時號赤髭毗婆沙。后至晉游匡山。為遠公所重。甲寅晉安帝義熙十年也。尊者躬自負鐵于紫霄峰頂鑄塔。以如來真身舍利藏其中。是時佛馱跋陀尊者。亦以佛舍利五粒建塔于廬山東林寺北之上方。逮今皆存焉(高僧傳廬山記)。戊申 晉 義熙四年 南燕 太上四年 南涼 嘉平元年 後秦 弘始十年 西秦 西涼 建初四年 夏赫連 龍升三年 北燕北涼 據昌黎永安八年 魏 天賜五年
律師 天竺尊者名卑摩羅叉(此云無垢眼)。至秦數年。今出遊關左。盛闡毗尼。鳩摩羅什所譯十誦戒本律藏大行者叉之力也。其所制內外禁輕重二卷今行於世。叉為人眼青。時號青眼律師(本傳)。己酉 晉 義熙五年 南燕 滅 南涼 嘉平二年 後秦 弘始十一年 西秦乞伏 更始元年 西涼 建初五年 夏赫連 龍升四年 北燕憑跋 太平元年 北涼 永安九年 魏 嗣 永興元年
南燕
丁酉年(晉安帝隆安元年也)南燕慕容德。前燕主皝之少子也。據廣固(古汴日今青州)。戊戌歲稱元年。庚子年德更名備德。即皇帝位(武帝也)。年曰建平。乙巳年南燕主超太上元年己酉年(晉義熙五年也)。晉徐州刺史劉裕抗表伐南
【現代漢語翻譯】 現代漢語譯本： 這位尊者一無所受（指不接受供養）。每天只在中午時分接受一次乞食（指自己去乞討食物）。他精通《善毗婆沙論》，而且鬍鬚是紅色的，當時人們稱他為『赤髭毗婆沙』。後來他來到晉朝，遊歷匡山，受到慧遠（遠公）的器重。甲寅年，即晉安帝義熙十年，尊者親自揹負鐵器到紫霄峰頂鑄造寶塔，將如來真身舍利藏在其中。當時，佛馱跋陀尊者也用五粒佛舍利在廬山東林寺北方的上方建造寶塔。直到現在，這些塔都還存在（出自《高僧傳》和《廬山記》）。戊申年，對應晉義熙四年，南燕太上四年，南涼嘉平元年，後秦弘始十年，西秦，西涼建初四年，夏赫連龍升三年，北燕北涼據昌黎永安八年，魏天賜五年。
律師方面，有一位天竺尊者，名叫卑摩羅叉（Vimalaksa）（意為『無垢眼』）。他來到秦地已經數年，現在出游關左，大力弘揚毗尼（Vinaya，戒律）。鳩摩羅什（Kumarajiva）所翻譯的《十誦戒本律藏》能夠廣為流傳，也是依靠卑摩羅叉的力量。他所制定的《內外禁輕重》二卷現在還在世間流傳。卑摩羅叉的眼睛是青色的，當時人們稱他為『青眼律師』（出自本傳）。己酉年，對應晉義熙五年，南燕滅亡，南涼嘉平二年，後秦弘始十一年，西秦乞伏更始元年，西涼建初五年，夏赫連龍升四年，北燕馮跋太平元年，北涼永安九年，魏嗣永興元年。
南燕
丁酉年（即晉安帝隆安元年），南燕的慕容德（Murong De）是前燕主慕容皝（Murong Huang）的小兒子。他佔據廣固（即古代的汴地，現在的青州）。戊戌年稱元年。庚子年，慕容德改名為慕容備德（Murong Beide），即皇帝位（武帝）。年號為建平。乙巳年，南燕主慕容超（Murong Chao）改年號為太上元年。己酉年（即晉義熙五年），晉朝徐州刺史劉裕上表討伐南燕。
【English Translation】 English version: This venerable one accepted nothing (referring to not accepting offerings). He only accepted one meal at noon each day by begging for food (referring to going out to beg for food himself). He was well-versed in the Shanpiposha-lun (Samantapasadika), and his beard was red. At that time, people called him 'Red-Bearded Vibhasa'. Later, he came to the Jin Dynasty and traveled to Mount Kuang, where he was highly regarded by Huiyuan (Master Yuan). In the Jia Yin year, the tenth year of the Yi Xi reign of Emperor An of Jin, the venerable one personally carried iron to the summit of Zixiao Peak to cast a pagoda, in which he enshrined the sarira (relics) of the Tathagata's (Thus Come One's) true body. At that time, the venerable Buddhabhadra also built a pagoda with five grains of Buddha's sarira above the northern part of Donglin Temple on Mount Lu. To this day, these pagodas still exist (from Biographies of Eminent Monks and Records of Mount Lu). The Wu Shen year corresponds to the fourth year of the Yi Xi reign of Jin, the fourth year of the Tai Shang reign of Southern Yan, the first year of the Jia Ping reign of Southern Liang, the tenth year of the Hong Shi reign of Later Qin, Western Qin, the fourth year of the Jian Chu reign of Western Liang, the third year of the Long Sheng reign of Xia Helian, the eighth year of the Yong An reign of Northern Yan and Northern Liang based in Changli, and the fifth year of the Tian Ci reign of Wei.
In terms of Vinaya masters, there was an Indian venerable one named Vimalaksa (meaning 'Immaculate Eye'). He had been in Qin for several years and is now traveling in Guanxi, vigorously promoting the Vinaya (discipline). The widespread circulation of the Ten Recitation Vinaya translated by Kumarajiva is also due to the strength of Vimalaksa. The two volumes of Internal and External Prohibitions, Light and Heavy that he compiled are still circulating in the world today. Vimalaksa's eyes were blue, and at that time, people called him 'Blue-Eyed Vinaya Master' (from the main biography). The Ji You year corresponds to the fifth year of the Yi Xi reign of Jin, the fall of Southern Yan, the second year of the Jia Ping reign of Southern Liang, the eleventh year of the Hong Shi reign of Later Qin, the first year of the Geng Shi reign of Qifu of Western Qin, the fifth year of the Jian Chu reign of Western Liang, the fourth year of the Long Sheng reign of Xia Helian, the first year of the Tai Ping reign of Feng Ba of Northern Yan, the ninth year of the Yong An reign of Northern Liang, and the first year of the Yong Xing reign of Wei Si.
Southern Yan
In the Ding You year (the first year of the Long An reign of Emperor An of Jin), Murong De of Southern Yan was the youngest son of Murong Huang, the ruler of Former Yan. He occupied Gugu (ancient Bian, present-day Qingzhou). He declared the Wu Xu year as the first year of his reign. In the Geng Zi year, Murong De changed his name to Murong Beide and ascended the throne as emperor (Emperor Wu). The reign title was Jian Ping. In the Yi Si year, Murong Chao, the ruler of Southern Yan, changed the reign title to Tai Shang. In the Ji You year (the fifth year of the Yi Xi reign of Jin), Liu Yu, the governor of Xuzhou in Jin, submitted a memorial to attack Southern Yan.
燕。明年正月燕尚書悅壽說超降。超不從。悅壽開門納晉師。超走追獲之送建康。南燕平。合十三年。
魏
太祖道武帝圭。為少子紹弒之。太宗明元帝嗣立。敕于京邑四方建立佛像。仍令沙門敷導民俗(魏史)。庚戌 義熙六年 嘉平三年 弘始十二年 更始十二年 建初六年 龍升五年 太平二年 永安十年 永興二年 辛亥 義熙七年 嘉平四年 弘始十三年 更始十三年 建初七年 龍升六年 太平三年 永安十一年 永興三年 壬子 義熙八年 嘉平五年 弘始十四年 熾盤 永康元年 建初八年 龍升七年 太平四年 遷都 元始元年 永興四年
古樹禪定 釋慧持。廬山遠法師之弟也。當晉隆安二年。辭遠公入蜀。止嘉州龍淵寺。白黑恭敬。升持之堂者皆號登龍門。至是義熙八年壬子垂誡門徒。遂入定於龍淵龕樹。至宋政和三年風折其樹。持乃出定。徽宗有贊偈三首。見政和年(僧傳並系年錄)。癸丑 晉 義熙九年 南燕 嘉平六年 後秦 弘始十五年 西秦乞伏 永康二年 西涼 建初九年 夏赫連 鳳翔元年 北燕 太平五年 北涼 元始二年 魏 永興三年
豎石聽講 羅什法師弟子道生。初涅槃經后品未至。生熟讀久之曰。阿闡提人自當成
【現代漢語翻譯】 現代漢語譯本 燕。明年正月，南燕尚書悅壽背叛，向後秦的姚超投降。姚超不聽從。悅壽打開城門接納晉軍。姚超逃走，被追上抓獲，送往建康。南燕滅亡。總共存在了十三年。
魏
太祖道武帝拓跋珪（拓跋珪：魏國的開國皇帝），被他的小兒子拓跋紹（拓跋紹：拓跋珪的小兒子）殺害。太宗明元帝拓跋嗣（拓跋嗣：拓跋珪的兒子）繼位。他下令在京城和四方各地建立佛像，並讓僧侶向百姓宣講佛法（《魏史》記載）。 庚戌年（庚戌年）：對應義熙六年、嘉平三年、弘始十二年、更始十二年、建初六年、龍升五年、太平二年、永安十年、永興二年。 辛亥年（辛亥年）：對應義熙七年、嘉平四年、弘始十三年、更始十三年、建初七年、龍升六年、太平三年、永安十一年、永興三年。 壬子年（壬子年）：對應義熙八年、嘉平五年、弘始十四年、西秦的乞伏熾盤（乞伏熾盤：西秦國王）永康元年、建初八年、龍升七年、太平四年、北涼遷都元始元年、永興四年。
古樹禪定：釋慧持（釋慧持：僧侶的名字），是廬山慧遠法師（慧遠法師：著名的僧侶）的弟弟。在晉朝隆安二年，他告別慧遠法師進入蜀地，住在嘉州龍淵寺。僧俗信徒都非常尊敬他，凡是能進入慧持禪堂的人都被稱為『登龍門』。到了義熙八年壬子年，他告誡門徒，然後就在龍淵寺的樹龕中入定。到了宋朝政和三年，大風吹斷了那棵樹，慧持才出定。宋徽宗為此寫了三首贊偈，記載在政和年間（《僧傳》和《系年錄》）。 癸丑年（癸丑年）：對應晉朝義熙九年、南燕嘉平六年、後秦弘始十五年、西秦乞伏永康二年、西涼建初九年、夏赫連鳳翔元年、北燕太平五年、北涼元始二年、魏永興三年。
豎石聽講：鳩摩羅什法師（鳩摩羅什法師：著名的譯經師）的弟子道生（道生：僧侶的名字）。當初，《涅槃經》的後半部分還沒有傳到，道生熟讀《涅槃經》很久之後說：『阿闡提人（阿闡提人：斷善根的人）自然應當成佛。』
【English Translation】 English version Yan. In the first month of the following year, Yue Shou, the Shangshu (a high-ranking official) of Southern Yan, betrayed and surrendered to Yao Chao of Later Qin. Chao did not accept. Yue Shou opened the city gate to admit the Jin army. Chao fled, was pursued and captured, and sent to Jiankang. Southern Yan was pacified. It lasted a total of thirteen years.
Wei
Emperor Daowu, Tuoba Gui (Tuoba Gui: Founding emperor of Wei), was assassinated by his youngest son, Tuoba Shao (Tuoba Shao: Tuoba Gui's youngest son). Emperor Mingyuan, Tuoba Si (Tuoba Si: Tuoba Gui's son), ascended the throne. He ordered the construction of Buddhist statues in the capital and all directions, and instructed the monks to preach Buddhist teachings to the people (as recorded in the 'History of Wei'). The year Gengxu (Gengxu year) corresponds to Yixi 6, Jiaping 3, Hongshi 12, Gengshi 12, Jianchu 6, Longsheng 5, Taiping 2, Yong'an 10, and Yongxing 2. The year Xinhai (Xinhai year) corresponds to Yixi 7, Jiaping 4, Hongshi 13, Gengshi 13, Jianchu 7, Longsheng 6, Taiping 3, Yong'an 11, and Yongxing 3. The year Renzi (Renzi year) corresponds to Yixi 8, Jiaping 5, Hongshi 14, Qifu Chipan (Qifu Chipan: King of Western Qin) Yongkang 1, Jianchu 8, Longsheng 7, Taiping 4, Northern Liang's capital relocation Yuanshi 1, and Yongxing 4.
Ancient Tree Samadhi: The monk Shi Huichi (Shi Huichi: Name of a monk), was the younger brother of Dharma Master Huiyuan of Mount Lu (Huiyuan: A famous monk). In the second year of Long'an during the Jin Dynasty, he bid farewell to Dharma Master Huiyuan and entered Shu, residing in Longyuan Temple in Jia Prefecture. Both monks and laypeople respected him greatly, and those who could enter Huichi's meditation hall were called 'ascending the Dragon Gate'. In the Renzi year of Yixi 8, he gave instructions to his disciples and then entered samadhi in the tree niche of Longyuan Temple. In the third year of Zhenghe during the Song Dynasty, a strong wind broke the tree, and Huichi emerged from samadhi. Emperor Huizong of Song wrote three eulogies for this event, which are recorded in the Zhenghe era ('Biographies of Monks' and 'Chronological Records'). The year Guichou (Guichou year) corresponds to Yixi 9 of the Jin Dynasty, Jiaping 6 of Southern Yan, Hongshi 15 of Later Qin, Yongkang 2 of Qifu of Western Qin, Jianchu 9 of Western Liang, Fengxiang 1 of Helian of Xia, Taiping 5 of Northern Yan, Yuanshi 2 of Northern Liang, and Yongxing 3 of Wei.
Standing Stone Listening to Lectures: Daosheng (Daosheng: Name of a monk), a disciple of Dharma Master Kumarajiva (Kumarajiva: A famous translator of Buddhist scriptures). Initially, the latter part of the 'Nirvana Sutra' had not yet arrived. After Daosheng had studied the 'Nirvana Sutra' for a long time, he said: 'Icchantikas (Icchantikas: Those who have severed their roots of goodness) should naturally attain Buddhahood.'
佛。此經來未盡耳。於時文字之師交攻之。誣以為邪說。于律當擯。生袖手來晉入平江虎丘山。豎石為聽徒講涅槃經。至闡提有佛性處曰。如我所說義契佛心否。群石皆首肯之。后游匡山居銷景巖。聞曇讖在北涼重譯涅槃后品。至南京。果言闡提皆有佛性。生喜慰不勝(本傳)。甲寅 義熙十年 南涼 滅 弘始十六年 永康三年 建初十年 鳳翔二年 太平六年 元始三年 神瑞元年
南涼
禿髮烏孤。河西鮮卑人。至是晉帝隆安元年據廣武(今陜西鞏昌路蘭州。古雍州之地也)。號南涼。戊戌年烏孤建元太初。庚子年利鹿孤建和元年正月欲稱帝。安國將軍鍮勿崳曰。吾國上世以來被髮左衽無冠帶之飾。逐水草遷徙。無城廓室廬。故能雄視沙漠抗衡中夏。利鹿孤從之。乃更稱河西王。改元建和。以廣武公傉(奴篤切)檀為都督中外諸軍事涼州牧。壬寅年景王傉檀立。年曰弘昌。戊申年四月後秦王姚興欲取傉檀。使尚書郎韋宗往峴之。論當世大略縱橫無窮。宗退嘆曰。奇才英器不必華夏。明智敏識不必讀書。吾乃今知九州之外五經之表。復自有人也。歸言于興。涼州未可圖也。興不聽遣兵襲傉檀。後秦兵大敗。十一月傉檀稱涼王。大赦改元嘉平。置百官。甲寅晉義熙十年也。傉檀為西秦乞伏熾盤所
【現代漢語翻譯】 佛陀說：『這部經文傳入中土尚未完整。』當時，一些文字之師共同攻擊它，誣陷它是邪說，按照戒律應當擯棄。竺道生於是袖手來到晉朝，進入平江的虎丘山，豎起石頭作為聽眾，講解《涅槃經》。當講到『闡提（斷善根的人）也有佛性』之處時，他說：『像我所說的，義理契合佛心嗎？』群石都點頭表示肯定。後來他遊歷匡山，居住在銷景巖。聽說曇讖在北涼重新翻譯了《涅槃經》的后品，來到南京后，果然說闡提都有佛性。竺道生非常高興（出自本傳）。義熙十年，即甲寅年，南涼滅亡。對應後秦弘始十六年，北涼永康三年，西涼建初十年，夏國鳳翔二年，北魏太平六年，以及沮渠蒙遜的元始三年和神瑞元年。
南涼
禿髮烏孤，是河西鮮卑人。此時是晉孝武帝隆安元年，他佔據了廣武（今陜西鞏昌路蘭州，古雍州之地），自號南涼。戊戌年，禿髮烏孤建年號為太初。庚子年，利鹿孤建年號為建和元年，正月想要稱帝。安國將軍鍮勿崳說：『我們國家從上古以來就披髮左衽，沒有冠帶的裝飾，逐水草而遷徙，沒有城廓房屋，所以能夠雄視沙漠，抗衡中原。』利鹿孤聽從了他的建議，於是改稱河西王，改年號為建和，任命廣武公傉檀（奴篤切）為都督中外諸軍事、涼州牧。壬寅年，景王傉檀即位，年號為弘昌。戊申年四月，後秦王姚興想要奪取傉檀，派遣尚書郎韋宗前往峴，討論當世的大略，縱橫無盡。韋宗退下後感嘆道：『奇才英器不必出於華夏，明智敏識不必讀書。我今天才知道九州之外、五經之外，也還有人啊。』回去后告訴姚興，涼州不可圖謀。姚興不聽，派遣軍隊襲擊傉檀，後秦軍隊大敗。十一月，傉檀稱涼王，大赦天下，改年號為嘉平，設定百官。甲寅年是晉義熙十年。傉檀被西秦的乞伏熾盤所......
【English Translation】 Buddha said: 'This scripture has not been fully transmitted to this land.' At that time, some masters of writing jointly attacked it, falsely accusing it of being a heretical doctrine, which should be rejected according to the precepts. Thereupon, Zhu Daosheng came to the Jin Dynasty, entered Tiger Hill Mountain (Huqiu Shan) in Pingjiang, erected stones as listeners, and lectured on the Nirvana Sutra. When he spoke of 'icchantikas (chanti, those who have severed their roots of goodness) also have Buddha-nature,' he said: 'Is what I say in accordance with the Buddha's mind?' The stones all nodded in affirmation. Later, he traveled to Mount Kuang (Kuang Shan) and resided in Xiaojing Rock (Xiaojing Yan). He heard that Tanwuchen (曇讖) had re-translated the latter part of the Nirvana Sutra in Northern Liang (Bei Liang), and after arriving in Nanjing, he indeed said that icchantikas all have Buddha-nature. Zhu Daosheng was overjoyed (from the biography). The tenth year of Yixi (義熙), which is the year Jia Yin (甲寅), Southern Liang (Nan Liang) was destroyed. Corresponding to the sixteenth year of Hongshi (弘始) of Later Qin (Hou Qin), the third year of Yongkang (永康) of Northern Liang, the tenth year of Jianchu (建初) of Western Liang (Xi Liang), the second year of Fengxiang (鳳翔) of Xia State, the sixth year of Taiping (太平) of Northern Wei (Bei Wei), and the third year of Yuanshi (元始) and the first year of Shenrui (神瑞) of Juqu Mengxun (沮渠蒙遜).
Southern Liang
Tufa Wugu (禿髮烏孤) was a Xianbei (鮮卑) person from Hexi (河西). At this time, it was the first year of Long'an (隆安) of Emperor Xiaowu of Jin (晉孝武帝), and he occupied Guangwu (廣武) (present-day Lanzhou (蘭州) on Gongchang Road (鞏昌路), Shaanxi (陜西), the ancient land of Yongzhou (雍州)), calling himself Southern Liang. In the year Wuxu (戊戌), Tufa Wugu established the reign title Taichu (太初). In the year Gengzi (庚子), Lilugu (利鹿孤) established the reign title Jianhe (建和), and in the first month, he wanted to proclaim himself emperor. General Anguo (安國將軍) Touwuyu (鍮勿崳) said: 'Since ancient times, our country has worn our hair loose and fastened our garments on the left, without the adornment of crowns and belts, migrating with the water and grass, without city walls or houses, so we have been able to dominate the desert and contend with the Central Plains.' Lilugu followed his advice, and then changed his title to King of Hexi (河西王), changing the reign title to Jianhe, and appointed Duke Nütan (傉檀) of Guangwu (pronounced nu du qie (奴篤切)) as the Grand Marshal (都督) of Military Affairs Inside and Outside, and Governor of Liangzhou (涼州牧). In the year Renyin (壬寅), King Jing (景王) Nütan ascended the throne, with the reign title Hongchang (弘昌). In the fourth month of the year Wushen (戊申), Yao Xing (姚興), King of Later Qin, wanted to seize Nütan, and sent the Secretary Wei Zong (韋宗) to Xian (峴) to discuss the general strategy of the time, endlessly. Wei Zong retreated and sighed: 'Extraordinary talents and abilities do not necessarily come from China, and intelligence and knowledge do not necessarily require reading. I now know that outside the Nine Provinces (九州) and beyond the Five Classics (五經), there are also people.' He returned and told Yao Xing that Liangzhou could not be plotted against. Yao Xing did not listen and sent troops to attack Nütan, and the Later Qin army was defeated. In November, Nütan proclaimed himself King of Liang (涼王), granted a general amnesty, changed the reign title to Jiaping (嘉平), and established hundreds of officials. The year Jiayin (甲寅) was the tenth year of Yixi of Jin. Nütan was by Qifu Chipan (乞伏熾盤) of Western Qin (西秦)......
殺。南涼滅。三主一十八年。乙卯 晉 義熙十一年 後秦 弘始十七年 西秦 永康四年 西涼 建初十一年 夏 鳳翔二年 北燕 太平七年 北涼 元始四年 魏 神瑞二年
廬山遠法師 諱慧遠。出雁門(今去同路)賈氏。少為儒生。博極群書。尤邃周易莊老。嘗與其弟慧持造道安法師。聞出世法。而悅之嘆曰。儒道九流特秕糠耳。遂出家焉。安時門徒數千。遠居第一座。安嘗曰。使道流東國其在遠乎。晉武帝甲申太元九年也。前秦國亂來游于晉。抵江西見廬山愛之。乃止江州龍泉精舍。次寓慧永之西林寺。復于山東建東林寺。經營之際山神降靈。愿加資助信宿風雷夜作晦冥。大雨明發。就觀良木殊材駢羅其處。時晉將軍桓伊。初臨此牧驚其神異。奏立寺焉丙戌年寺成。時晉天下奇才多隱居不仕。聞廬山遠公之道。皆來從之。庚寅年師謂劉程之等曰。諸君倘有心凈土之遊。當加勉勵。遂同發志於無量壽佛前。建齋立誓期生凈土。由是僧俗凡一百二十三人。慕道同盟。棲心物外。謝靈運于東林鑿二池以栽蓮華。遠公每送客不過虎溪。庚戌義熙六年也。道士陸修靜偕陶淵明。入山見師送之執手共話不覺過虎溪。三人相顧大笑。今人圖之為三笑圖。淵明嗜酒入山久之。以山無酒攢眉而去之。至是乙卯歲
八月初六日。遠公合掌面西而逝。壽八十四歲。謝靈運制碑。社眾數千人。名跡尤著者十八人焉(高僧傳)。
蓮華漏 遠公之門有僧慧要。患山中無刻漏。乃於水上立十二葉芙蕖。因波而轉。以定十二時。晷景無差。今曰遠公蓮華漏是也。丙辰 義熙十二年 泓立 永和元年 西秦 永康五年 西涼散嘉興元年 夏 鳳翔四年 北燕 太平八年 北涼 元始五年 魏 太常元年 丁巳 義熙十三年 永和二年滅 永康六年 嘉興二年 鳳翔五年 太平九年 元始六年 太常二年
後秦
姓姚氏。名萇。字景茂。赤亭羌人弋仲第二十四子。兄襄既戰死。萇率諸弟降秦為秦將。東晉武帝大元八年。秦主符堅攻晉。以兗州刺史姚萇為龍驤將軍。督益梁州諸軍事。堅敗。慕容垂謀復燕緒。次年三月秦北地長史慕容泓叛奔關東。秦以左將軍竇沖為長史。龍驤將軍姚萇為司馬。討泓。又討平陽太守慕容沖。秦兵大敗。萇懼奔渭北。馬牧天水尹緯尹詳南安龐演等。糾扇羌豪帥其戶口歸萇者五萬余家。推萇為盟主。萇自稱後秦王。建元白雀。丙戌(東晉大元十一年也)四月。萇自陜西鳳翔莊浪路涇州入長安。即皇帝位。改元建初。國號大秦。史以後秦別之。立子興為皇太子。置百官。癸巳建初八年
【現代漢語翻譯】 現代漢語譯本 八月初六，遠公（慧遠大師，東晉時期著名僧侶）合掌向西圓寂，享年八十四歲。謝靈運（南朝宋時期著名文學家）為他撰寫碑文。蓮社的僧眾有數千人，其中名聲特別顯著的有十八人（出自《高僧傳》）。
蓮華漏：遠公門下有一位名叫慧要的僧人，苦於山中沒有計時工具，便在水面上設定十二片芙蕖（荷花）。利用水波轉動芙蕖，以此來確定十二個時辰，計時精準無誤。現在所說的遠公蓮華漏就是指這個。丙辰年（公元396年）是義熙十二年（東晉），也是以下年份： 泓立：永和元年（東晉十六國時期年號） 西秦：永康五年（東晉十六國時期年號） 西涼：散嘉興元年（東晉十六國時期年號） 夏：鳳翔四年（東晉十六國時期年號） 北燕：太平八年（東晉十六國時期年號） 北涼：元始五年（東晉十六國時期年號） 魏：太常元年（北魏年號） 丁巳年（公元397年）是義熙十三年（東晉），也是以下年份： 永和二年（西秦，同年滅亡） 永康六年（西秦） 嘉興二年（西涼） 鳳翔五年（夏） 太平九年（北燕） 元始六年（北涼） 太常二年（北魏）
後秦
後秦的皇帝姓姚，名萇（Yao Chang），字景茂。他是赤亭羌人弋仲（Yi Zhong）的第二十四個兒子。他的哥哥姚襄（Yao Xiang）戰死後，姚萇率領眾兄弟歸降前秦，成為前秦的將領。東晉武帝太元八年，前秦皇帝符堅（Fu Jian）攻打東晉，任命兗州刺史姚萇為龍驤將軍，督管益州、梁州等地的軍事。符堅戰敗后，慕容垂（Murong Chui）圖謀復興燕國。第二年三月，前秦北地長史慕容泓（Murong Hong）叛變，逃奔關東。前秦任命左將軍竇沖（Dou Chong）為長史，龍驤將軍姚萇為司馬，前去討伐慕容泓，又討伐了平陽太守慕容沖（Murong Chong）。前秦軍隊大敗。姚萇害怕，逃奔渭北。馬牧天水尹緯（Yin Wei）、尹詳（Yin Xiang）、南安龐演（Pang Yan）等人，糾集羌族豪強，率領五萬多戶百姓歸附姚萇，推舉姚萇為盟主。姚萇自稱後秦王，建元白雀。丙戌年（東晉太元十一年，公元386年）四月，姚萇從陜西鳳翔、莊浪路、涇州進入長安，即皇帝位，改元建初，國號大秦。史書爲了區別於前秦，稱之為後秦。姚萇立兒子姚興（Yao Xing）為皇太子，設定百官。癸巳年（公元393年）是建初八年。
【English Translation】 English version On the sixth day of the eighth month, Yuan Gong (Master Huiyuan, a famous monk during the Eastern Jin Dynasty) passed away peacefully, facing west with his palms together, at the age of eighty-four. Xie Lingyun (a famous writer of the Southern Song Dynasty) composed an epitaph for him. The community of the Lotus Society numbered several thousand, among whom eighteen were particularly renowned (from 'Biographies of Eminent Monks').
'Lotus Water Clock': Among Yuan Gong's disciples was a monk named Huiyao, who, troubled by the lack of a timekeeping device in the mountains, created twelve lotus leaves on the water. These leaves rotated with the waves, marking the twelve periods of the day with impeccable accuracy. This is what is now known as Yuan Gong's Lotus Water Clock. The year Bingchen (396 AD) was the twelfth year of the Yixi era (Eastern Jin Dynasty), and also the following years: Hongli: The first year of the Yonghe era (a reign period during the Sixteen Kingdoms period of the Eastern Jin Dynasty) Western Qin: The fifth year of the Yongkang era (a reign period during the Sixteen Kingdoms period of the Eastern Jin Dynasty) Western Liang: The first year of the Sanjiaxing era (a reign period during the Sixteen Kingdoms period of the Eastern Jin Dynasty) Xia: The fourth year of the Fengxiang era (a reign period during the Sixteen Kingdoms period of the Eastern Jin Dynasty) Northern Yan: The eighth year of the Taiping era (a reign period during the Sixteen Kingdoms period of the Eastern Jin Dynasty) Northern Liang: The fifth year of the Yuanshi era (a reign period during the Sixteen Kingdoms period of the Eastern Jin Dynasty) Wei: The first year of the Taichang era (a reign period of the Northern Wei Dynasty) The year Dingsi (397 AD) was the thirteenth year of the Yixi era (Eastern Jin Dynasty), and also the following years: The second year of the Yonghe era (Western Qin, which was destroyed in the same year) The sixth year of the Yongkang era (Western Qin) The second year of the Jiaxing era (Western Liang) The fifth year of the Fengxiang era (Xia) The ninth year of the Taiping era (Northern Yan) The sixth year of the Yuanshi era (Northern Liang) The second year of the Taichang era (Northern Wei)
Later Qin
The emperor of Later Qin was named Yao, given name Chang, courtesy name Jingmao. He was the twenty-fourth son of Yi Zhong of the Chiting Qiang people. After his brother Yao Xiang was killed in battle, Yao Chang led his brothers to surrender to Former Qin, becoming generals of Former Qin. In the eighth year of the Taiyuan era of Emperor Wu of the Eastern Jin Dynasty, the Former Qin emperor Fu Jian attacked Eastern Jin, appointing Yao Chang, the governor of Yanzhou, as General Longxiang, overseeing military affairs in Yizhou, Liangzhou, and other regions. After Fu Jian was defeated, Murong Chui plotted to restore the Yan state. In the third month of the following year, Murong Hong, the chief clerk of Beidi of Former Qin, rebelled and fled to Guandong. Former Qin appointed Dou Chong, the General of the Left, as chief clerk, and Yao Chang, the General Longxiang, as Sima, to suppress Murong Hong, and also to suppress Murong Chong, the governor of Pingyang. The Former Qin army was greatly defeated. Yao Chang, fearing, fled to Weibei. Yin Wei of Mamutianshui, Yin Xiang, Pang Yan of Nan'an, and others, gathered Qiang chieftains and led more than 50,000 households to submit to Yao Chang, electing Yao Chang as their leader. Yao Chang proclaimed himself King of Later Qin, establishing the Baique era. In the year Bingxu (the eleventh year of the Taiyuan era of the Eastern Jin Dynasty, 386 AD), in the fourth month, Yao Chang entered Chang'an from Fengxiang, Zhuanglang Road, and Jingzhou in Shaanxi, ascended the throne, changed the era name to Jianchu, and named the state Da Qin. To distinguish it from Former Qin, history refers to it as Later Qin. Yao Chang appointed his son Yao Xing as Crown Prince and established various officials. The year Guisi (393 AD) was the eighth year of the Jianchu era.
十二月萇卒(晉大元十八年也)。太子興秘不發喪。自稱大將軍。帥眾伐秦。秦主符登大敗。次年五月興始發喪即皇帝位。年曰皇初。謚萇曰昭皇帝。己亥年(晉安帝隆安三年也)九月。興以災異屢見降號稱王。改元弘始。丙辰弘始十八年正月興卒。太子泓即帝位。年曰永和。晉伐秦。晉帝義熙十三年五月泓將妻子群臣降於晉。後秦三主合三十四年。戊午 晉義熙十四年十二月弒帝 西秦乞伏 永康七年 西涼 嘉興三年 夏 昌武元年 北燕 太平十年 北涼 元始七年 魏 太常三年
恭帝
諱德文。字德文。安帝母弟也。封瑯玡王。義熙十四年十二月。宋公劉裕矯遺詔奉王即位。在位二年。禪于宋。壽三十七歲 元熙(二)。己未 元熙元年 永康八年 嘉興四年 真興元年 太平七年 元始八年 太常四年
沙門法果。魏太宗敬之。前後授以輔國宜城子忠信侯。號曰僧統。果固辭不受。太宗幸其居。以其門巷狹小更廣大之。至是己未年入滅。八十三歲。太宗三臨其喪。追贈老壽將軍趙胡靈公(魏書僧傳)。
七月宋公裕進爵為王。次年帝禪位於宋王。裕奉帝為靈陵王。后使人殺之。西東晉凡一十五帝合一百五十五年。
右東晉十一主。合一百三年歸於宋
【現代漢語翻譯】 現代漢語譯本 十二月，姚萇去世（晉大元十八年）。太子姚興秘不發喪，自稱大將軍，率領軍隊討伐秦國。秦王符登大敗。次年五月，姚興才發佈喪事，即皇帝位，年號皇初，謚姚萇為昭皇帝。己亥年（晉安帝隆安三年）九月，姚興因為災異屢次出現，降低稱號為天王，改年號為弘始。丙辰弘始十八年正月，姚興去世，太子姚泓即皇帝位，年號永和。晉國討伐秦國。晉安帝義熙十三年五月，姚泓將妻子群臣投降於晉國。後秦三位君主共計三十四年。戊午年，晉義熙十四年十二月，姚泓被弒殺。西秦乞伏氏，永康七年。西涼，嘉興三年。夏國，昌武元年。北燕，太平十年。北涼，元始七年。魏國，太常三年。
恭帝（Gong Emperor）
名諱德文，字德文，是安帝的弟弟。被封為瑯玡王（Langya King）。義熙十四年十二月，宋公劉裕假託遺詔，擁立德文即位。在位二年，禪位於宋。享年三十七歲。年號元熙（二年）。己未年，元熙元年。永康八年。嘉興四年。真興元年。太平七年。元始八年。太常四年。
沙門法果（Shramana Faguo），北魏太宗敬重他，先後授予輔國宜城子、忠信侯等爵位，號為僧統。法果堅決推辭不受。太宗親臨他的住所，因為他的門巷狹小而加以擴建。到己未年圓寂，享年八十三歲。太宗三次親臨他的喪禮，追贈老壽將軍、趙胡靈公（Zhao Hu Ling Gong）。（出自《魏書·僧傳》）
七月，宋公劉裕晉陞爵位為王。次年，恭帝禪位於宋王。劉裕封恭帝為靈陵王（Lingling King），後來派人殺害了他。西晉、東晉共計十五位皇帝，合計一百五十五年。
右邊是東晉十一位君主，合計一百零三年，最終歸於宋。
【English Translation】 English version In December, Yao Chang died (the 18th year of the Taiyuan era of the Jin Dynasty). Crown Prince Yao Xing secretly did not announce the mourning, proclaimed himself Grand General, and led troops to attack Qin. The Qin ruler Fu Deng was greatly defeated. In May of the following year, Yao Xing announced the mourning, ascended the throne, and named his reign Huangchu, posthumously honoring Yao Chang as Emperor Zhao. In September of the year of Jihai (the 3rd year of the Long'an era of Emperor An of the Jin Dynasty), Yao Xing reduced his title to Heavenly King due to frequent disasters, and changed the reign name to Hongshi. In January of the 18th year of Hongshi, Yao Xing died, and Crown Prince Yao Hong ascended the throne, naming his reign Yonghe. The Jin Dynasty attacked Qin. In May of the 13th year of the Yixi era of Emperor An of the Jin Dynasty, Yao Hong surrendered to the Jin Dynasty with his wife and officials. The three rulers of Later Qin totaled thirty-four years. In December of the year of Wuwu, the 14th year of the Yixi era of the Jin Dynasty, Yao Hong was assassinated. Qifu of Western Qin, the 7th year of Yongkang. Western Liang, the 3rd year of Jiaxing. Xia, the 1st year of Changwu. Northern Yan, the 10th year of Taiping. Northern Liang, the 7th year of Yuanshi. Wei, the 3rd year of Taichang.
Emperor Gong (Gong Emperor)
His personal name was Dewen, and his courtesy name was also Dewen. He was the younger brother of Emperor An. He was enfeoffed as the Prince of Langya (Langya King). In December of the 14th year of the Yixi era, Duke Liu Yu of Song falsely issued an imperial edict to enthrone Dewen. He reigned for two years and abdicated to Song. He lived to the age of thirty-seven. The reign name was Yuanxi (two years). In the year of Jiwei, the 1st year of Yuanxi. The 8th year of Yongkang. The 4th year of Jiaxing. The 1st year of Zhenxing. The 7th year of Taiping. The 8th year of Yuanshi. The 4th year of Taichang.
Shramana Faguo (Shramana Faguo) was respected by Emperor Taiwu of the Northern Wei Dynasty, who successively granted him the titles of Assistant State Yichengzi, Marquis of Zhongxin, and named him the Sangha Leader. Faguo firmly declined to accept them. Emperor Taiwu visited his residence and expanded his narrow lane. He passed away in the year of Jiwei at the age of eighty-three. Emperor Taiwu attended his funeral three times and posthumously granted him the titles of General Laoshou and Duke Ling of Zhaohu (Zhao Hu Ling Gong). (From the 'Biography of Monks' in the Book of Wei)
In July, Duke Liu Yu of Song was promoted to the rank of King. The following year, Emperor Gong abdicated to the King of Song. Liu Yu enfeoffed Emperor Gong as the Prince of Lingling (Lingling King) and later sent someone to assassinate him. The Western and Eastern Jin Dynasties had a total of fifteen emperors, totaling one hundred and fifty-five years.
On the right are the eleven rulers of the Eastern Jin Dynasty, totaling one hundred and three years, which ultimately belonged to Song.
。
南北朝
宋
劉姓。都建康。高祖武皇帝少帝太祖文帝武帝廢帝太祖明帝廢帝順帝八主禪于齊
高祖武帝
諱裕。字德輿。彭城人(徐州也)漢楚元王交之後。庚申年六月受晉禪。在位三年。壽六十七歲。永初(三)。庚申 宋 永初元年 六月改元 西秦太祖 建始元年 西涼恂 永建元年 夏 真興二年 北燕 太平十二年 北涼沮渠 元始九年 魏 太常五年 辛酉 永初二年 建始二年 永建二年 真興三年 太平十三年 元始十年 太常六年 壬戌 永初三年 五月帝崩少帝即位 建始三年 永建三年滅 真興四年 太平十四年 元始十一年 太常七年
西涼
李皓。字玄盛。丙申年(晉武帝大元二十一年)據姑臧(今甘肅省西涼州也)。庚子年(晉安帝隆安四年)皓稱元年。乙巳年(晉安帝義熙元年)西涼公皓。徙都酒泉(今甘肅省肅州路也)。年曰建初丙辰年(晉義熙十二年)涼主歆立。改元嘉興。宋高祖永初元年。涼主李恂。永建元年。至永建三年為北涼滅之。合二十二年。皓嘗手令戒諸子。以為從政者當審慎賞罰勿任愛憎。近忠正遠佞諛。勿使左右竊弄威福譭譽之來。當研核真偽。聽訟折獄必和顏任理。慎勿逆詐億。勿輕視聲色。
【現代漢語翻譯】 現代漢語譯本：
南北朝
宋
劉姓。都城在建康。經歷了高祖武皇帝、少帝、太祖文帝、武帝、廢帝、太祖明帝、廢帝、順帝八位君主，最終禪位於齊。
高祖武帝
名諱為裕，字德輿，是彭城人（即徐州），為漢楚元王劉交的後代。庚申年六月接受晉朝的禪讓。在位三年，享年六十七歲。年號為永初（三年）。 庚申年 宋 永初元年 六月改元。西秦太祖 建始元年。西涼李恂 永建元年。夏 真興二年。北燕 太平十二年。北涼沮渠 元始九年。魏 太常五年。 辛酉年 永初二年 建始二年 永建二年 真興三年。北燕 太平十三年。北涼沮渠 元始十年。魏 太常六年。 壬戌年 永初三年 五月，武帝駕崩，少帝即位。西秦太祖 建始三年。西涼李恂 永建三年，西涼被滅亡。夏 真興四年。北燕 太平十四年。北涼沮渠 元始十一年。魏 太常七年。
西涼
李皓，字玄盛，丙申年（晉武帝太元二十一年）佔據姑臧（今甘肅省西涼州）。庚子年（晉安帝隆安四年），李皓稱元年。乙巳年（晉安帝義熙元年），西涼公李皓，遷都酒泉（今甘肅省肅州路）。年號為建初。丙辰年（晉義熙十二年），涼主李歆即位，改元嘉興。宋高祖永初元年，涼主李恂，永建元年，至永建三年被北涼滅亡。共計二十二年。李皓曾經親手寫下訓誡告誡他的兒子們，認為從政的人應當審慎對待賞罰，不要任憑個人的喜好和憎惡。親近忠誠正直的人，疏遠奸佞諂媚的人。不要讓左右之人竊取權力和威望，對於譭謗和讚譽的來臨，應當研究覈實真偽。聽訟斷案必須和顏悅色，依據道理行事。謹慎不要以惡意揣測他人，不要輕視聲色犬馬。
【English Translation】 English version:
Southern and Northern Dynasties
Song Dynasty
The ruling family was Liu. The capital was Jiankang. There were eight rulers: Emperor Wu (Gaozu), the Junior Emperor, Emperor Wen (Taizu), Emperor Wu, the Deposed Emperor, Emperor Ming (Taizu), the Deposed Emperor, and Emperor Shun. Eventually, the throne was ceded to the Qi Dynasty.
Emperor Wu (Gaozu)
His personal name was Yu, and his courtesy name was Deyu. He was from Pengcheng (present-day Xuzhou), a descendant of Liu Jiao, the Prince of Chu Yuan of the Han Dynasty. In the Gengshen year, the sixth month, he received the abdication from the Jin Dynasty. He reigned for three years and died at the age of sixty-seven. His reign era was Yongchu (three years). Gengshen year, Song Dynasty, Yongchu 1st year, the era name was changed in June. Tai zu of Western Qin, Jianshi 1st year. Li Xun of Western Liang, Yongjian 1st year. Xia, Zhenxing 2nd year. Northern Yan, Taiping 12th year. Juqu of Northern Liang, Yuanshi 9th year. Wei, Taichang 5th year. Xinyou year, Yongchu 2nd year, Jianshi 2nd year, Yongjian 2nd year, Zhenxing 3rd year. Northern Yan, Taiping 13th year. Juqu of Northern Liang, Yuanshi 10th year. Wei, Taichang 6th year. Renxu year, Yongchu 3rd year, in May, the Emperor passed away, and the Junior Emperor ascended the throne. Tai zu of Western Qin, Jianshi 3rd year. Li Xun of Western Liang, Yongjian 3rd year, Western Liang was destroyed. Xia, Zhenxing 4th year. Northern Yan, Taiping 14th year. Juqu of Northern Liang, Yuanshi 11th year. Wei, Taichang 7th year.
Western Liang
Li Hao, courtesy name Xuansheng, occupied Guzang (present-day Xiliang Prefecture, Gansu Province) in the Bingshen year (21st year of Emperor Wu of Jin's Taiyuan era). In the Gengzi year (4th year of Emperor An of Jin's Longan era), Li Hao declared the first year of his reign. In the Yisi year (1st year of Emperor An of Jin's Yixi era), Duke Li Hao of Western Liang moved the capital to Jiuquan (present-day Suzhou Road, Gansu Province). The era name was Jianchu. In the Bingchen year (12th year of Emperor Yi of Jin's Yixi era), Li Xin, the ruler of Liang, ascended the throne and changed the era name to Jiaxing. In the first year of Emperor Gaozu of Song's Yongchu era, Li Xun, the ruler of Liang, used the Yongjian era name. In the third year of Yongjian, Western Liang was destroyed by Northern Liang. In total, it lasted for twenty-two years. Li Hao once personally wrote admonitions to his sons, believing that those in government should be prudent in administering rewards and punishments, and not be swayed by personal likes and dislikes. Be close to the loyal and upright, and keep away from the treacherous and flattering. Do not allow those around you to usurp power and prestige. When slander and praise come, one should investigate and verify the truth. When hearing lawsuits and making judgments, one must be kind and reasonable. Be careful not to speculate maliciously about others, and do not take sensual pleasures lightly.
務廣諮詢勿自專用。吾蒞事五年。雖未能息民。然含垢匿瑕。朝為寇仇。夕委心膂。粗無負于新舊。事任公平。坦然無類。初不為懷有所損益。計近則如不足。經遠乃為有餘。庶亦無愧前人也(載記)。
少帝營陽王
義符。武帝長子。居喪無禮。司空徐羨之等廢而弒之。在位一年。壽十九歲 景平。癸亥 宋 景平元年 西秦 建始四年 夏赫連 真興五年 北燕 太平十五年 北涼 元始五年 魏筑長城太宗殂
魏
嵩山道士寇謙之。修張天師之術。自言。嘗遇老子降。授以辟榖輕身之術及科戒二十卷。使之清整道教。謙之奉其書獻于魏主。朝野未之信。左光祿大夫崔浩獨師事之。從受其術。且上書贊明其事。魏主欣然。使謁者奉玉帛牲牢祭嵩岳。迎致謙之(北史)。
太祖文帝
義隆。武帝第三子。封宜都王。少帝既廢。徐羨之等遙奉王即位於江陵。在位三十年。壽四十七歲(帝紀) 元嘉(三十)。
帝造禪靈寺供千僧(弘明集)。沙門杯渡。丙寅年九月入滅。葬建康覆舟山。渡初出冀州。闡化四十餘年(高僧傳)。甲子 宋 元嘉元年三十 西秦 建始五年 夏赫連 真興六年 北燕 太平十六年 涼 元始十三年 魏燾立 始光元年
【現代漢語翻譯】 現代漢語譯本：
廣泛聽取意見，不要自作主張。我處理政事五年，雖然未能使百姓休養生息，但也能容忍污垢，掩蓋缺點。早上還是仇敵，晚上就能推心置腹。大致上沒有辜負新舊臣僚，處理事務公正公平，光明磊落，沒有偏私。起初不考慮個人得失，只看眼前可能覺得不足，但長遠來看卻是有益的。大概也對得起前人了（《載記》）。
少帝 營陽王（謚號）
義符（名），武帝（劉裕）的長子。居喪期間行為不合禮儀，司空徐羨之等人廢黜並殺害了他。在位一年，享年十九歲。景平（年號）。癸亥年。宋。景平元年。西秦。建始四年。夏赫連。真興五年。北燕。太平十五年。北涼。元始五年。魏國修築長城，太宗（拓跋嗣）去世。
魏
嵩山道士寇謙之（人名），修習張天師（張陵）的道術。自稱曾經遇到老子降臨，傳授給他辟榖輕身之術以及科戒二十卷，讓他整頓道教。寇謙之將他的著作獻給魏主（拓跋燾），朝廷內外都不相信他，只有左光祿大夫崔浩（人名）獨自拜他為師，學習他的道術，並且上書讚揚此事。魏主很高興，派謁者用玉帛牲牢祭祀嵩山，迎接寇謙之（《北史》）。
太祖文帝（廟號，謚號）
義隆（名），武帝（劉裕）的第三個兒子。被封為宜都王。少帝（劉義符）被廢黜后，徐羨之等人遙尊他于江陵即位。在位三十年，享年四十七歲（《帝紀》）。元嘉（年號，共三十年）。
皇帝建造禪靈寺供養一千名僧人（《弘明集》）。沙門（出家人）杯渡（法號），丙寅年九月圓寂，安葬在建康（今南京）覆舟山。杯渡最初從冀州（地名）出來，弘揚佛法四十餘年（《高僧傳》）。甲子年。宋。元嘉元年。西秦。建始五年。夏赫連。真興六年。北燕。太平十六年。涼。元始十三年。魏燾（拓跋燾）即位。始光元年。 English version:
Widely seek advice and do not act on your own. I have been in charge of affairs for five years. Although I have not been able to let the people rest, I have been able to tolerate dirt and cover up shortcomings. In the morning, they were still enemies, and in the evening, they could confide in me. Roughly, I have not failed the old and new officials. I handle affairs fairly and impartially, and I am open and without bias. At first, I did not consider personal gains or losses. If I only look at the present, it may seem insufficient, but in the long run, it will be beneficial. I am probably worthy of my predecessors (Zai Ji).
Emperor Shao of Song, Prince Yingyang (posthumous title)
Yifu (personal name), the eldest son of Emperor Wu (Liu Yu). During the mourning period, his behavior was not in accordance with etiquette. Sikong (Minister of Works) Xu Xianzhi and others deposed and murdered him. He reigned for one year and died at the age of nineteen. Jingping (era name). Year Guihai. Song Dynasty. Jingping first year. Western Qin. Jianshi fourth year. Xia Helian. Zhenxing fifth year. Northern Yan. Taiping fifteenth year. Northern Liang. Yuanshi fifth year. The Wei Dynasty built the Great Wall, and Emperor Taizong (Tuoba Si) died.
Wei Dynasty
Kou Qianzhi (personal name), a Taoist priest of Mount Song, practiced the Taoist arts of Zhang Tianshi (Zhang Ling). He claimed that he had encountered Lao Tzu descending and taught him the art of abstaining from grains and lightening the body, as well as twenty volumes of precepts, instructing him to rectify Taoism. Kou Qianzhi presented his writings to the Wei ruler (Tuoba Tao). The court did not believe him, but Cui Hao (personal name), the Left Guanglu Dafu (official title), alone worshiped him as his teacher, learned his Taoist arts, and wrote a memorial praising the matter. The Wei ruler was very happy and sent an attendant to offer jade, silk, and livestock to Mount Song and welcome Kou Qianzhi (Bei Shi).
Emperor Taizu Wen (temple name, posthumous title)
Yilong (personal name), the third son of Emperor Wu (Liu Yu). He was enfeoffed as Prince of Yidu. After Emperor Shao (Liu Yifu) was deposed, Xu Xianzhi and others remotely honored him to ascend the throne in Jiangling. He reigned for thirty years and died at the age of forty-seven (Di Ji). Yuanjia (era name, thirty years in total).
The emperor built Chanling Temple to support a thousand monks (Hongming Ji). The Shramana (Buddhist monk) Beidu (Dharma name) passed away in September of the year Bingyin and was buried on Fuzhou Mountain in Jiankang (present-day Nanjing). Beidu initially came from Jizhou (place name) and propagated Buddhism for more than forty years (Gaoseng Zhuan). Year Jiazi. Song Dynasty. Yuanjia first year. Western Qin. Jianshi fifth year. Xia Helian. Zhenxing sixth year. Northern Yan. Taiping sixteenth year. Liang. Yuanshi thirteenth year. Wei Tao (Tuoba Tao) ascended the throne. Shiguang first year.
【English Translation】 Widely seek advice and do not act on your own. I have been in charge of affairs for five years. Although I have not been able to let the people rest, I have been able to tolerate dirt and cover up shortcomings. In the morning, they were still enemies, and in the evening, they could confide in me. Roughly, I have not failed the old and new officials. I handle affairs fairly and impartially, and I am open and without bias. At first, I did not consider personal gains or losses. If I only look at the present, it may seem insufficient, but in the long run, it will be beneficial. I am probably worthy of my predecessors ('Zai Ji'). Emperor Shao of Song, Prince Yingyang (posthumous title) Yifu (personal name), the eldest son of Emperor Wu (Liu Yu). During the mourning period, his behavior was not in accordance with etiquette. Sikong (Minister of Works) Xu Xianzhi and others deposed and murdered him. He reigned for one year and died at the age of nineteen. Jingping (era name). Year Guihai. Song Dynasty. Jingping first year. Western Qin. Jianshi fourth year. Xia Helian. Zhenxing fifth year. Northern Yan. Taiping fifteenth year. Northern Liang. Yuanshi fifth year. The Wei Dynasty built the Great Wall, and Emperor Taizong (Tuoba Si) died. Wei Dynasty Kou Qianzhi (personal name), a Taoist priest of Mount Song, practiced the Taoist arts of Zhang Tianshi (Zhang Ling). He claimed that he had encountered Lao Tzu descending and taught him the art of abstaining from grains and lightening the body, as well as twenty volumes of precepts, instructing him to rectify Taoism. Kou Qianzhi presented his writings to the Wei ruler (Tuoba Tao). The court did not believe him, but Cui Hao (personal name), the Left Guanglu Dafu (official title), alone worshiped him as his teacher, learned his Taoist arts, and wrote a memorial praising the matter. The Wei ruler was very happy and sent an attendant to offer jade, silk, and livestock to Mount Song and welcome Kou Qianzhi ('Bei Shi'). Emperor Taizu Wen (temple name, posthumous title) Yilong (personal name), the third son of Emperor Wu (Liu Yu). He was enfeoffed as Prince of Yidu. After Emperor Shao (Liu Yifu) was deposed, Xu Xianzhi and others remotely honored him to ascend the throne in Jiangling. He reigned for thirty years and died at the age of forty-seven ('Di Ji'). Yuanjia (era name, thirty years in total). The emperor built Chanling Temple to support a thousand monks ('Hongming Ji'). The Shramana (Buddhist monk) Beidu (Dharma name) passed away in September of the year Bingyin and was buried on Fuzhou Mountain in Jiankang (present-day Nanjing). Beidu initially came from Jizhou (place name) and propagated Buddhism for more than forty years ('Gaoseng Zhuan'). Year Jiazi. Song Dynasty. Yuanjia first year. Western Qin. Jianshi fifth year. Xia Helian. Zhenxing sixth year. Northern Yan. Taiping sixteenth year. Liang. Yuanshi thirteenth year. Wei Tao (Tuoba Tao) ascended the throne. Shiguang first year.
八月吐谷渾威王阿柴卒。有子二十人。疾病召諸子弟謂之曰。我死汝曹當奉慕瑰為主。瑰阿柴母弟也。又命諸子各獻一箭取一箭授其弟慕利延使折之。又取十九箭一束使折之不能折。阿柴諭之曰。孤則易折。眾則難摧。汝曹當戮力一心。可以保國安家。言終而卒。慕瑰撫納秦涼失業之民。部眾轉盛。續漢書曰。阿柴羌三苗姜姓之別種也。乙丑 宋 元嘉二年 西秦 建始六年 夏昌 承光元年 北燕 太平十七年 北涼 元始十四年 魏太武帝始光二年 丙寅 元嘉三年 建始七年 承光二年 太平十八年 元始十五年 始光三年 丁卯 元嘉四年 建始八年 承光三年 太平十九年 元始十六年 始光四年
靖節先生 陶元亮在晉名淵明。在宋名潛。世號靖節先生。侃之曾孫也。宅邊樹五柳。著五柳先生傳。以自況。為彭澤縣令。是年卒。壽六十三歲。居江州路德化縣柴桑山近栗里。嘗著搜神錄載佛靈蹟。有子五人。儼俟份佚佟祖茂武昌太守父姿城太守史逸其名。戊辰 宋 元嘉五年 西秦篡末永弘元年 夏昌 定勝元年 北燕 太平二十年 北涼 承玄元年 魏太武帝神䴥元年
西秦
乞伏國仁。鮮卑人。仕符秦。東晉武帝癸未太元八年七月。秦主堅攻晉。以
國仁為前將軍。會國仁叔父步頹反於隴西。堅遣國仁還討之。國仁步頹共僭一方眾至十餘萬。甲申年國仁據金城(陜西鞏昌路蘭州也)。乙酉年建國號秦(西秦)。年曰建義。己丑年西秦武元王干歸。年曰太初。晉安帝己酉義熙五年。西秦年曰更始。壬子年西秦主太祖熾盤。年曰永康。宋高祖永初元年。西秦年曰建始。至是元嘉五年纂末年曰永弘。為赫連夏所滅。四主合四十五年。
大夏
匈奴左賢王之後曰勃勃。丙午年(東晉安帝義熙二年也)據朔方號大夏。明年建元曰龍升。癸丑年夏主勃勃乃以吒干阿利領將作大監。發嶺北夷夏十萬人。筑都城于朔州(隸河東山西道西京路郡名馬邑冀州域)曰朕方統一天下君臨萬邦。宜名新城曰統萬。改年曰鳳翔。勃勃自謂其祖從母姓為劉非禮也。古人氏族無常改姓赫連氏。謂帝王系天為子。其徽赫與天連也。至宋元嘉二年(乙丑年也)昌立。年曰承光。承光三年元魏奚斤與夏平原公定相持于長安。戊辰年昌改元定勝。魏帝壽乘虛攻統萬。夏主昌兵潰。昌奔上邽(音圭)。魏主入統萬。獲夏公卿后妃宮人以萬數。馬匹。牛羊數千萬頭。府庫珍寶不可勝計。至是宋元嘉五年二月。魏平北將軍尉(紆勿切)眷攻昌于上邽擒之。送昌至平城(魏都)魏主館昌于西宮門內。器
【現代漢語翻譯】 現代漢語譯本 國仁先前擔任前將軍。適逢國仁的叔父步頹在隴西反叛。苻堅派遣國仁回去討伐他。國仁與步頹共同佔據一方，聚集了十餘萬民眾。甲申年，國仁佔據金城（即陜西鞏昌路蘭州）。乙酉年，建立國號為秦（史稱西秦），年號為建義。己丑年，西秦武元王乞伏干歸即位，年號為太初。晉安帝義熙五年（己酉年），西秦年號改為更始。壬子年，西秦主乞伏熾盤即位，年號為永康。宋高祖永初元年，西秦年號改為建始。到了元嘉五年，乞伏暮末年號為永弘，最終被赫連夏所滅。西秦歷經四位君主，共四十五年。
大夏
匈奴左賢王的後代名叫勃勃。丙午年（東晉安帝義熙二年），勃勃佔據朔方，自稱大夏。次年，建立年號為龍升。癸丑年，夏主勃勃任命吒干阿利擔任將作大監，徵發嶺北的漢人和少數民族共十萬人，在朔州（隸屬於河東山西道西京路，郡名為馬邑，屬於冀州管轄範圍）修築都城，說：『朕將統一天下，君臨萬邦，應該將新城命名為統萬。』改年號為鳳翔。勃勃自稱他的祖先跟隨母親的姓氏為劉，認為這不合禮法，於是改姓赫連氏，說帝王是上天之子，他的威名與天相連。到了宋元嘉二年（乙丑年），赫連昌即位，年號為承光。承光三年，北魏的奚斤與夏的平原公赫連定在長安對峙。戊辰年，赫連昌改年號為定勝。魏帝拓跋燾趁虛攻打統萬城，夏主赫連昌的軍隊潰敗。赫連昌逃往上邽。魏主進入統萬城，俘獲夏朝的公卿、后妃、宮人等數萬人，以及馬匹、牛羊數千萬頭，府庫中的珍寶更是不可勝數。到了宋元嘉五年二月，魏平北將軍尉眷在上邽攻打赫連昌，並將他擒獲。將赫連昌送往平城（北魏都城），魏主將赫連昌安置在西宮門內。
【English Translation】 English version Guo Ren previously served as General of the Vanguard. It happened that Guo Ren's uncle, Bu Tui, rebelled in Longxi. Jian sent Guo Ren back to suppress him. Guo Ren and Bu Tui jointly occupied a territory, gathering over ten thousand people. In the year of Jiashen, Guo Ren occupied Jincheng (present-day Lanzhou, in Gongchang Circuit, Shaanxi). In the year of Yiyou, he established the state of Qin (known as Western Qin), with the reign title of Jianyi. In the year of Jichou, Qifu Gangui, the Wuyuan King of Western Qin, ascended the throne, with the reign title of Taichu. In the fifth year of the Yixi era of Emperor An of Jin (Jiyou year), the reign title of Western Qin was changed to Gengshi. In the year of Renzi, Qifu Chipan, the ruler of Western Qin, ascended the throne, with the reign title of Yongkang. In the first year of the Yongchu era of Emperor Gaozu of Song, the reign title of Western Qin was changed to Jianshi. By the fifth year of the Yuanjia era, Qifu Mumo's reign title was Yonghong, and he was eventually destroyed by Helian Xia. Western Qin lasted for forty-five years under four rulers.
Great Xia
A descendant of the Xiongnu's Left Worthy Prince was named Bobo. In the year of Bingwu (the second year of the Yixi era of Emperor An of Jin), Bobo occupied Shuofang and declared himself the Great Xia. The following year, he established the reign title of Longsheng. In the year of Guichou, the ruler of Xia, Bobo, appointed Zhagan Ali as the Director of Construction, conscripting ten thousand Han and ethnic minority people from north of the mountains to build a capital city in Shuozhou (under the jurisdiction of the Hedong Shanxi Circuit, Xijing Road, with the prefecture name of Mayi, belonging to the territory of Jizhou), saying, 'I will unify the world and rule over all nations. The new city should be named Tongwan.' He changed the reign title to Fengxiang. Bobo claimed that his ancestors followed his mother's surname of Liu, considering this to be improper, so he changed his surname to Helian, saying that emperors are sons of Heaven, and their prestige is connected to Heaven. In the second year of the Yuanjia era of Song (Yichou year), Helian Chang ascended the throne, with the reign title of Chengguang. In the third year of Chengguang, Xi Jin of Northern Wei and Helian Ding, the Duke of Pingyuan of Xia, were in a standoff in Chang'an. In the year of Wuchen, Helian Chang changed the reign title to Dingsheng. Emperor Tuoba Tao of Wei took advantage of the situation to attack Tongwan City, and the army of the Xia ruler Helian Chang was defeated. Helian Chang fled to Shanggui. The Wei ruler entered Tongwan City, capturing tens of thousands of Xia officials, concubines, and palace women, as well as tens of millions of horses, cattle, and sheep. The treasures in the treasury were countless. In the second month of the fifth year of the Yuanjia era of Song, Wei Pingbei General Wei Juan attacked Helian Chang in Shanggui and captured him. Helian Chang was sent to Pingcheng (the capital of Northern Wei), and the Wei ruler housed Helian Chang inside the West Palace Gate.
用給乘輿之副。以妹初平公主妻之賜爵會稽公。夏合二十四年國滅。赫連氏即屈丐也。己巳 元嘉六年 北燕 太平二十一年 北涼 承玄二年 魏 神䴥二年 庚午 元嘉七年 太平二十三年 承玄三年 神䴥三年 辛未 元嘉八年 北燕弘 大雅元年 北涼 義和元年 神䴥四年
宋帝詔促求那跋摩尊者(中印度人)赴京。至是正月至建康引對。文帝迓勞殊勤問以佛道。一日問曰。寡人常欲持齋不殺。以身應物不獲所。愿師幸教之。尊者曰。道在心不在事。法由己不由人。且帝王所修與匹夫異。匹夫倘不克己苦節。何以為用。帝王以四海為家。萬民為主。出一嘉言則士庶咸悅。布一善政則人神以和。刑不夭命。役不勞力。則風雨時若百穀滋繁。以此持齋。齋亦大矣。以此不殺。利亦多矣。安在輟半日之餐至一禽之命然後為弘濟耶。須貽勤儉爾。帝撫幾嘆曰。俗迷遠理。僧滯近教。如師之言可論天人之際矣。帝自是尊之為師。命居祇洹寺供給隆厚繼。于寺講法華經並十地品。帝率公卿日集座下以聽法。法席之盛前此未有也(弘明集)。壬申 宋 元嘉九年 北燕 大雅二年 北涼 義和二年 魏太武帝延和元年 癸酉 元嘉十年 宋謝靈運死 大雅三年 牧犍 承和元年
【現代漢語翻譯】 現代漢語譯本： 用他做皇帝副手的車伕。把妹妹初平公主嫁給他，賜予會稽公的爵位。夏合二十四年，國家滅亡。赫連氏就是屈丐。己巳，元嘉六年，北燕太平二十一年，北涼承玄二年，魏神䴥二年。庚午，元嘉七年，太平二十三年，承玄三年，神䴥三年。辛未，元嘉八年，北燕弘大雅元年，北涼義和元年，神䴥四年。 宋文帝下詔催請求那跋摩尊者（來自中印度的人）前往京城。到這年的正月到達建康，引見對答。文帝慰問辛勞非常勤懇，詢問佛法。有一天問道：『我常常想持齋不殺生，但以身應付事物，不能做到。希望大師能夠教導我。』尊者說：『道在於心，不在於事。法由自己決定，不由他人決定。況且帝王所修行的與普通百姓不同。普通百姓如果不剋制自己，勤苦節儉，又有什麼用呢？帝王以天下為家，萬民為主。說出一句嘉言，那麼士人和百姓都高興。頒佈一項善政，那麼人和神都和諧。刑罰不隨意殺人，役使不勞民傷財，那麼風調雨順，五穀豐登。用這樣的方式持齋，齋戒就非常大了。用這樣的方式不殺生，利益也就非常多了。哪裡在於停止半天的飲食，殺死一隻禽鳥的性命，然後才算是弘揚救濟呢？必須提倡勤勞節儉啊。』文帝拍著幾案感嘆道：『世俗之人迷惑于深遠的道理，僧人拘泥於眼前的教條。像大師您說的話，可以論述天人之間的關係了。』文帝從此以後尊敬他為老師，命他住在祇洹寺，供給非常豐厚，繼續在寺里講《法華經》和《十地品》。文帝率領公卿大臣每天聚集在座下聽法。法會之盛況，此前從未有過（出自《弘明集》）。壬申，宋元嘉九年，北燕大雅二年，北涼義和二年，魏太武帝延和元年。癸酉，元嘉十年，宋謝靈運去世，大雅三年，牧犍承和元年。
【English Translation】 English version: He was made a deputy carriage driver for the emperor. He was given Princess Chuping in marriage and granted the title Duke of Kuaiji. In the twenty-fourth year of Xiahe, the state was destroyed. The Helian clan was none other than Qugai. In the year of Jisi, the sixth year of the Yuanjia era, it was the twenty-first year of the Taiping era in Northern Yan, the second year of the Chengxuan era in Northern Liang, and the second year of the Shenrui era in Wei. In the year of Gengwu, the seventh year of the Yuanjia era, it was the twenty-third year of the Taiping era, the third year of the Chengxuan era, and the third year of the Shenrui era. In the year of Xinwei, the eighth year of the Yuanjia era, it was the first year of the Daya era under Hong of Northern Yan, the first year of the Yihe era in Northern Liang, and the fourth year of the Shenrui era. Emperor Wen of Song issued an edict urging Venerable Gunabhadra (a person from Central India) to go to the capital. In the first month of this year, he arrived in Jiankang and was granted an audience. Emperor Wen inquired about his hardships with great diligence and asked about Buddhism. One day, he asked: 'I often wish to observe a vegetarian diet and not kill, but I am unable to do so because of my duties. I hope that the master can teach me.' The Venerable replied: 'The Dao (the Way) lies in the heart, not in actions. The Dharma (the Law) is determined by oneself, not by others. Moreover, what emperors cultivate is different from what common people cultivate. If common people do not restrain themselves and practice diligence and frugality, what use are they? Emperors take the world as their home and the people as their masters. If they utter a good word, then the scholars and commoners will be pleased. If they enact a good policy, then people and gods will be in harmony. If punishments do not take lives arbitrarily and labor does not exhaust the people's strength, then the weather will be favorable and the crops will be abundant. To observe a vegetarian diet in this way is a great observance. To refrain from killing in this way is a great benefit. Why must one stop eating for half a day or kill a bird before it can be considered great salvation? One must promote diligence and frugality.' Emperor Wen struck the table and sighed: 'The common people are deluded by distant principles, and the monks are attached to immediate teachings. What you say, Master, can discuss the relationship between heaven and man.' From then on, Emperor Wen respected him as his teacher and ordered him to reside in Jetavana Monastery, providing him with generous support. He continued to lecture on the Lotus Sutra and the Ten Stages Sutra at the monastery. Emperor Wen led the ministers and officials to gather under his seat every day to listen to the Dharma. The grandeur of the Dharma assembly was unprecedented (from Hongming Ji). In the year of Renchen, the ninth year of the Yuanjia era of Song, it was the second year of the Daya era in Northern Yan, the second year of the Yihe era in Northern Liang, and the first year of the Yanh era of Emperor Taiwu of Wei. In the year of Guiyou, the tenth year of the Yuanjia era, Xie Lingyun of Song died, the third year of the Daya era, and the first year of the Chengh era of Muqian.
延和二年 甲戌 元嘉十一年 大雅四年 承和二年 延和三年 乙亥 元嘉十二年 大雅五年 承和三年 太延元年 丙子 元嘉十三年 大雅六年滅 承和四年 太延二年
北燕
憑跋。冀州人(燕南河北道真定路冀州郡名信都。禹貢九州之一)仕後燕。丁未年(東晉安帝義熙三年)後燕國亂。跋遂篡滅之。乃據昌黎(今平欒路郡名北平冀域)。號北燕。己酉年曰太平元年。至是宋帝元嘉八年。北燕昭帝弘立。年曰大雅。大雅六年為元魏所滅。合二十八年。丁丑 元嘉十四年 北涼 承和五年 魏 太延三年 戊寅 元嘉十五年 承和六年 太延四年
宋
文帝謂其臣丹陽尹何尚之曰。適見顏延之宗炳著論。發明佛法甚為名理。並是開獎人意。若使率土之濱皆感此化。朕則垂拱坐致太平矣。夫復何事尚之因進曰。夫百家之鄉。十人持五戒則十人淳謹。十室之邑。百人修十善則百人和睦。持此風教以周寰區。編戶億千則仁人百萬。夫能行一善則去一惡。去一惡則息一刑。一刑息於家萬刑息於國。則陛下之言坐致太平是也(帝紀何傳)。己卯 元嘉十六年 北涼 承和七年滅 太延三年
北涼
假蒙胡人。東晉安帝丁酉隆安元年據張掖。號北涼。稱
【現代漢語翻譯】 現代漢語譯本 延和二年 甲戌（公元426年） 元嘉十一年 大雅四年 承和二年 太延元年 延和三年 乙亥（公元427年） 元嘉十二年 大雅五年 承和三年 太延二年 太延元年 丙子（公元428年） 元嘉十三年 大雅六年滅 承和四年 太延三年
北燕
憑跋，冀州人（燕南河北道真定路冀州郡名信都，禹貢九州之一），仕於後燕。丁未年（東晉安帝義熙三年），後燕國內亂，憑跋於是篡奪並滅亡了後燕。於是佔據昌黎（今平欒路郡名北平冀域），號稱北燕。己酉年為太平元年，到這時是宋文帝元嘉八年。北燕昭帝弘即位，年號為大雅。大雅六年被元魏所滅，共計二十八年。丁丑（公元427年） 元嘉十四年 北涼 承和五年 魏 太延三年 戊寅（公元428年） 元嘉十五年 承和六年 太延四年
宋
宋文帝對他的臣子丹陽尹何尚之說：『我最近看到顏延之、宗炳所著的理論，闡明佛法非常精妙，都是啓發人意的。如果能使全國百姓都感受到這種教化，朕就可以垂拱而治，坐享太平了。還用做什麼事呢？』何尚之於是進言說：『如果一百戶人家的鄉村，有十個人持守五戒，那麼這十個人就會淳樸謹慎；如果十戶人家的里巷，有一百個人修習十善，那麼這一百個人就會和睦相處。用這種風俗教化來普及全國，即使編戶百姓有億萬之多，也會有百萬仁人。能夠行一件善事，就能去除一件惡事；去除一件惡事，就能減少一項刑罰。一項刑罰在家中消除，萬項刑罰在國家消除，那麼陛下所說的坐享太平就是可以實現的。』（出自《帝紀》、《何傳》） 己卯（公元429年） 元嘉十六年 北涼 承和七年滅 太延三年
北涼
假蒙胡人，東晉安帝丁酉隆安元年佔據張掖，號稱北涼，稱……
【English Translation】 English version Yanhe Year 2, Jiaxu (426 AD) Yuangjia Year 11, Daya Year 4, Chenghe Year 2, Taiyan Year 1 Yanhe Year 3, Yihai (427 AD) Yuangjia Year 12, Daya Year 5, Chenghe Year 3, Taiyan Year 2 Taiyan Year 1, Bingzi (428 AD) Yuangjia Year 13, Daya Year 6 (destroyed), Chenghe Year 4, Taiyan Year 3
Northern Yan
Ping Ba, a native of Jizhou (Jizhou, Zhending Road, Hebei Province, Southern Yan, also known as Xindu, one of the Nine Provinces in the Tribute of Yu), served in Later Yan. In the Dingwei year (397 AD, the third year of Yixi reign of Emperor An of the Eastern Jin Dynasty), Later Yan was in turmoil. Ping Ba then usurped and destroyed it. He then occupied Changli (now Pingluan Road, Beiping Jiyu), calling it Northern Yan. The Jiyou year was called the first year of Taiping, which was the eighth year of Yuangjia reign of Emperor Wen of the Song Dynasty. Emperor Zhao of Northern Yan, Hong, ascended the throne, and the reign was called Daya. Daya was destroyed by the Northern Wei in the sixth year, totaling twenty-eight years. Dingchou (427 AD) Yuangjia Year 14, Northern Liang, Chenghe Year 5, Wei, Taiyan Year 3 Wuyin (428 AD) Yuangjia Year 15, Chenghe Year 6, Taiyan Year 4
Song
Emperor Wen of Song said to his minister He Shangzhi, the governor of Danyang: 'I recently saw the theories written by Yan Yanzhi and Zong Bing, which expound the Buddhist Dharma very profoundly and are very enlightening. If all the people in the country could be influenced by this teaching, I could rule by doing nothing and enjoy peace. What else would I need to do?' He Shangzhi then advised: 'If in a village of a hundred families, ten people uphold the Five Precepts, then those ten people will be honest and cautious; if in a neighborhood of ten families, a hundred people practice the Ten Virtues, then those hundred people will live in harmony. If this custom and teaching are spread throughout the country, even if there are hundreds of millions of registered households, there will be millions of benevolent people. Being able to do one good deed will remove one evil deed; removing one evil deed will reduce one punishment. If one punishment is eliminated in the family, and ten thousand punishments are eliminated in the country, then what Your Majesty said about enjoying peace by doing nothing can be achieved.' (From 'Emperor's Records' and 'Biography of He') Jimao (429 AD) Yuangjia Year 16, Northern Liang, Chenghe Year 7 (destroyed), Taiyan Year 3
Northern Liang
Jia Meng, a Hu person, occupied Zhangye in the first year of Long'an reign of Emperor An of the Eastern Jin Dynasty, Dingyou, and called it Northern Liang, claiming...
河西王。年曰神璽。己亥年改元天璽。辛丑年武宣王沮渠蒙遜立。改元永安。壬子年遷都姑臧。改年曰元始。戊辰年改元承玄。庚午年蒙遜遣貢于元魏。辛未年改元義和。壬申年元魏遣安西將軍李順使涼還。魏主問以涼事。順曰。蒙遜經涉艱難。粗識機變。然禮者德之興。敬者身之基也。蒙遜無禮不敬。以臣觀之不復年矣。癸酉年蒙遜卒。子燉煌太守牧犍即河西王位。改元承和。牧犍雖外修臣禮。內實乖悖。己卯年三月魏主討涼。六月魏主至姑臧。九月牧犍兄之子萬年帥所領降魏。姑臧城潰。牧犍帥其文武五千人面縛請降。魏主釋其縛而禮之。三主合四十三年。張掖今甘州路也。姑臧涼州也。燉煌涼州路也。並隸甘肅省。雍州之域(圖經)。庚辰 宋 元嘉十七年 魏世祖太武皇帝燾 大宗長子癸亥年立 太平真君元年 辛巳 元嘉十八年 太平真君二年 壬午 元嘉十九年西域獻帝火浣布袈裟帝時自衣之 太平真君三年 癸未 元嘉二十年 太平真君四年 甲申 元嘉二十一年太子率更始令何承天撰元嘉新曆 太平真君五年 乙酉 元嘉二十二年 太平真君六年毀殘佛教 丙戌 元嘉二十三年 太平真君七年 丁亥 元嘉二十四年 太平真君八年 戊子 元嘉二十五年 太平真君九年 己
【現代漢語翻譯】 現代漢語譯本 河西王（Hexi King）。年號為神璽（Shenxi）。己亥年（Ji Hai year）改元天璽（Tianxi）。辛丑年（Xin Chou year），武宣王沮渠蒙遜（Juqu Mengxun）即位，改元永安（Yong'an）。壬子年（Renzi year）遷都姑臧（Guzang），改年號為元始（Yuanshi）。戊辰年（Wuchen year）改元承玄（Chengxuan）。庚午年（Gengwu year），蒙遜向元魏（Northern Wei）進貢。辛未年（Xinwei year）改元義和（Yihe）。壬申年（Renshen year），元魏派遣安西將軍李順（Li Shun）出使涼州（Liang Province）返回，魏主詢問涼州的情況。李順說：『蒙遜經歷艱難，粗略懂得隨機應變。然而，禮是德行的興起，敬是立身的基礎。蒙遜無禮不敬，以臣觀察，他活不了幾年了。』癸酉年（Guiyou year），蒙遜去世，其子燉煌（Dunhuang）太守牧犍（Muqian）即河西王位，改元承和（Chenghe）。牧犍雖然表面上遵循臣子的禮節，內心卻違背常理。己卯年（Jimao year）三月，魏主討伐涼州。六月，魏主到達姑臧。九月，牧犍兄長的兒子萬年（Wannian）率領部下投降元魏，姑臧城潰敗。牧犍率領他的文武官員五千人，面縛請降。魏主解開他們的捆綁並以禮相待。三主合計四十三年。張掖（Zhangye）就是現在的甘州路（Ganzhou Road），姑臧是涼州，燉煌是涼州路，都隸屬於甘肅省。雍州（Yong Province）的區域（圖經）。 庚辰（Gengchen）年，宋元嘉十七年（Song Yuanjia 17th year），魏世祖太武皇帝拓跋燾（Tuoba Tao）在位。大宗長子，癸亥年（Guihai year）即位，改元太平真君（Taiping Zhenjun）元年。辛巳年（Xin Si year），元嘉十八年，太平真君二年。壬午年（Renwu year），元嘉十九年，西域進獻帝火浣布袈裟（fire-resistant cloth kasaya），皇帝當時親自穿著。太平真君三年。癸未年（Guiwei year），元嘉二十年，太平真君四年。甲申年（Jiashen year），元嘉二十一年，太子率更始令何承天（He Chengtian）撰寫元嘉新曆。太平真君五年。乙酉年（Yiyou year），元嘉二十二年，太平真君六年，毀壞佛教。丙戌年（Bingxu year），元嘉二十三年，太平真君七年。丁亥年（Dinghai year），元嘉二十四年，太平真君八年。戊子年（Wuzi year），元嘉二十五年，太平真君九年。己丑年（Jichou year）。
【English Translation】 English version The Hexi King. The reign title was Shenxi (Divine Seal). In the Ji Hai year, the reign title was changed to Tianxi (Heavenly Seal). In the Xin Chou year, Wu Xuan King Juqu Mengxun ascended the throne and changed the reign title to Yong'an (Eternal Peace). In the Renzi year, the capital was moved to Guzang, and the reign title was changed to Yuanshi (Original Beginning). In the Wuchen year, the reign title was changed to Chengxuan (Succession to Mystery). In the Gengwu year, Mengxun sent tribute to Northern Wei. In the Xinwei year, the reign title was changed to Yihe (Righteous Harmony). In the Renshen year, Northern Wei sent General Anxi Li Shun as an envoy to Liang Province, and upon his return, the Wei ruler asked about the situation in Liang. Li Shun said, 'Mengxun has experienced hardships and roughly understands how to adapt to circumstances. However, propriety is the rise of virtue, and respect is the foundation of one's character. Mengxun is without propriety and respect. In my observation, he will not live for many more years.' In the Guiyou year, Mengxun died, and his son Muqian, the governor of Dunhuang, ascended the throne as the Hexi King, changing the reign title to Chenghe (Succession to Harmony). Although Muqian outwardly observed the etiquette of a subject, inwardly he was perverse. In the Jimao year, in the third month, the Wei ruler attacked Liang Province. In the sixth month, the Wei ruler arrived at Guzang. In the ninth month, Wannian, the son of Muqian's elder brother, led his subordinates to surrender to Northern Wei, and the city of Guzang collapsed. Muqian led his civil and military officials, five thousand in number, with their hands bound behind their backs, to surrender. The Wei ruler released their bonds and treated them with courtesy. The three rulers totaled forty-three years. Zhangye is now Ganzhou Road, Guzang is Liang Province, and Dunhuang is Liangzhou Road, all under the jurisdiction of Gansu Province. The region of Yong Province (Illustrated Classic). Gengchen year, the 17th year of Yuanjia of the Song Dynasty. Emperor Taiwu Tuoba Tao of the Northern Wei Dynasty was on the throne. The eldest son of the Great Ancestor, ascended the throne in the Guihai year, and changed the reign title to the first year of Taiping Zhenjun (Great Peace True Lord). Xin Si year, the 18th year of Yuanjia, the second year of Taiping Zhenjun. Renwu year, the 19th year of Yuanjia, the Western Regions presented a fire-resistant cloth kasaya, which the emperor wore at that time. The third year of Taiping Zhenjun. Guiwei year, the 20th year of Yuanjia, the fourth year of Taiping Zhenjun. Jiashen year, the 21st year of Yuanjia, the Crown Prince ordered He Chengtian to compile the new Yuanjia calendar. The fifth year of Taiping Zhenjun. Yiyou year, the 22nd year of Yuanjia, the sixth year of Taiping Zhenjun, Buddhism was destroyed. Bingxu year, the 23rd year of Yuanjia, the seventh year of Taiping Zhenjun. Dinghai year, the 24th year of Yuanjia, the eighth year of Taiping Zhenjun. Wuzi year, the 25th year of Yuanjia, the ninth year of Taiping Zhenjun. Jichou year.
丑 元嘉二十六年 太平真君十年 庚寅 元嘉二十七年 太平真君十一年 族司徒崔浩等 辛卯 元嘉二十八年 正平元年 正平二年二月太武遇弒
白足沙門 諱曇始。一曰惠始。魏書佛老志云。沙門惠始清河張氏子。始師鳩摩羅什法師。晉劉裕滅後秦。復為夏赫連屈丐追取長安。道俗被坑戮。而始接刃無傷。屈丐大怒召始於前。以佩刀自擊之。又不能害。乃懼而謝罪。百姓賴始慈力。免諸酷毒。魏太武平赫連昌。白足歸魏。初魏太平真君六年。太武討盍吳之亂至長安。見僧寺有兵仗。武怒。司徒崔浩因而勸太武。盡誅沙門毀諸經像。太平真君十一年。崔浩自恃才略撰國史。書魏之先世事列于衢路。刊石立於郊壇。北人無不忿恚。太武以浩暴揚國惡大怒。使有司按浩及秘書郎吏等罪狀。凡一百二十八人皆夷五族。是時白足謁太武。武怒命斬之不能傷。武自抽佩刀斬之。又不能傷。投諸虎檻。虎皆弭服。武驚延始上殿悔謝歸敬。先是景穆太子為政精察。中常侍宗愛性憸惡多不法構扇太子。太子以憂卒。大武徐乃知之。追悼不已。宗愛懼誅。正平二年二月弒太武。尚書源賀陸鹿勒兵誅愛。奉皇孫浚即帝位。改元(魏書)白足跣行泥滓不染故名(高僧傳)。壬辰 宋 元嘉二十九年 魏高宗文成皇
【現代漢語翻譯】 現代漢語譯本 丑年： 元嘉二十六年（公元449年），北魏太平真君十年，庚寅年。 元嘉二十七年（公元450年），北魏太平真君十一年，司徒崔浩等人被處族刑。 辛卯年。 元嘉二十八年（公元451年），北魏改元正平元年。 正平二年二月，太武帝遇刺身亡。
白足沙門（Bái zú shāmén，指一位名叫曇始或惠始的僧人）： 法號曇始，又名惠始。《魏書·釋老志》記載，沙門惠始是清河張氏之子。他的老師是鳩摩羅什法師（Jūmóluóshí fǎshī，一位著名的佛經翻譯家）。晉朝劉裕滅後秦時，惠始又被夏國的赫連屈丐追到長安。當時僧人和百姓被坑殺，但惠始在刀刃下毫髮無損。赫連屈丐大怒，召惠始到面前，用佩刀親自砍他，也無法傷害他。於是赫連屈丐感到恐懼並謝罪。百姓依靠惠始的慈悲力量，免受殘酷的毒害。北魏太武帝平定赫連昌后，白足沙門歸順北魏。當初，魏太平真君六年，太武帝討伐盍吳的叛亂到達長安，看到僧寺里藏有兵器，太武帝大怒。司徒崔浩（Cuī Hào，北魏大臣）趁機勸說太武帝，要殺光所有的沙門，毀掉所有的經書佛像。太平真君十一年，崔浩自恃才略，撰寫國史，將北魏先世的醜事列在道路旁，刻在石頭上立於郊壇。北方人無不憤怒。太武帝認為崔浩宣揚國丑，大怒，命令有關部門按崔浩及秘書郎吏等的罪狀，共一百二十八人，全部處以夷五族之刑。當時，白足沙門謁見太武帝，太武帝大怒，命人斬殺他，卻不能傷他。太武帝親自抽出佩刀砍他，也不能傷他。將他投入虎圈，老虎都馴服地趴著。太武帝震驚，請惠始上殿，悔恨謝罪，表示歸敬。此前，景穆太子處理政事精明細緻，中常侍宗愛（Zōng Ài，北魏宦官）性情奸邪惡毒，做了很多不法之事，構陷太子。太子因此憂慮而死。太武帝之後才知道真相，追悼不已。宗愛害怕被誅殺，于正平二年二月弒殺了太武帝。尚書源賀、陸鹿勒兵誅殺了宗愛，擁立皇孫拓跋浚即位為帝。改元。（《魏書》記載）白足沙門赤腳行走在泥濘中，腳不沾染污泥，因此得名。（《高僧傳》記載）。 壬辰年：宋元嘉二十九年，北魏高宗文成皇帝。
【English Translation】 English version Year of Chou (Ox): The 26th year of Yuanjia (449 AD), the 10th year of Taiping Zhenjun of Northern Wei, Gengyin year. The 27th year of Yuanjia (450 AD), the 11th year of Taiping Zhenjun of Northern Wei, when the S徒 (Sītú, Minister Over the Masses) Cui Hao and his clan were executed. Xinmao year. The 28th year of Yuanjia (451 AD), the first year of the Zhengping era of Northern Wei. In the second month of the second year of Zhengping, Emperor Taiwu was assassinated.
The White-Footed Shramana (Bái zú shāmén, referring to a monk named Tan Shi or Hui Shi): His Dharma name was Tan Shi, also known as Hui Shi. The 'Book of Wei, Records of Buddhism and Taoism' states that the Shramana Hui Shi was the son of the Zhang family of Qinghe. His teacher was the Dharma Master Kumarajiva (Jūmóluóshí fǎshī, a famous translator of Buddhist scriptures). When Liu Yu of the Jin dynasty destroyed Later Qin, Hui Shi was pursued to Chang'an by Helian Qu Gai of the Xia state. At that time, monks and common people were massacred, but Hui Shi was unharmed by the blades. Helian Qu Gai was furious and summoned Hui Shi before him, personally striking him with his sword, but he could not harm him. Therefore, Helian Qu Gai felt fear and apologized. The people relied on Hui Shi's compassionate power to avoid cruel poisons. After Emperor Taiwu of Northern Wei pacified Helian Chang, the White-Footed Shramana submitted to Northern Wei. Initially, in the sixth year of Taiping Zhenjun of Wei, when Emperor Taiwu was suppressing the rebellion of He Wu and arrived in Chang'an, he saw weapons hidden in the monastery, and Emperor Taiwu was furious. The S徒 (Sītú, Minister Over the Masses) Cui Hao took the opportunity to persuade Emperor Taiwu to kill all the Shramanas and destroy all the scriptures and Buddha images. In the eleventh year of Taiping Zhenjun, Cui Hao, relying on his talent and strategy, wrote the national history, listing the scandals of the ancestors of Northern Wei on the roadside, and engraving them on stones erected on the suburban altar. The people of the north were all indignant. Emperor Taiwu believed that Cui Hao was publicizing the country's shame and was furious, ordering the relevant departments to investigate the crimes of Cui Hao and the secretaries, a total of one hundred and twenty-eight people, all of whom were sentenced to the punishment of exterminating five generations of relatives. At that time, the White-Footed Shramana visited Emperor Taiwu, who was furious and ordered people to kill him, but they could not harm him. Emperor Taiwu personally drew his sword to cut him, but he could not harm him either. He threw him into the tiger enclosure, and the tigers all lay down obediently. Emperor Taiwu was shocked and invited Hui Shi to the palace, repenting and apologizing, expressing his respect. Before this, Crown Prince Jingmu handled government affairs with precision and care. The Central Attendant Zong Ai (Zōng Ài, an eunuch of Northern Wei) was of a treacherous and evil nature, and did many illegal things, framing the Crown Prince. The Crown Prince died of worry because of this. Emperor Taiwu later learned the truth and mourned endlessly. Zong Ai, fearing that he would be executed, assassinated Emperor Taiwu in the second month of the second year of Zhengping. The ministers Yuan He and Lu Lule led troops to kill Zong Ai, and supported the imperial grandson Tuoba Jun to ascend the throne as emperor. The era name was changed. (According to the 'Book of Wei'), the White-Footed Shramana walked barefoot in the mud, and his feet were not stained with mud, hence the name. (According to the 'Biographies of Eminent Monks'). Renchen year: The 29th year of Yuanjia of the Song dynasty, Emperor Wencheng of Northern Wei.
帝浚景穆太子之子 興安元年
魏興安元年。群臣多請復釋氏之教。詔曰。夫為帝王者。必祇奉明憲顯彰仁道。其能惠著生民濟益群品。雖在往古猶序其風烈。是以春秋喜崇明之禮。祭典載功施之族。況釋教如來功濟大千。惠流塵境。尋生死者嘆其達觀。覽文義者貴其妙門。助王政之禁律。益仁智之善性。排撥群邪。開演正覺。故前代已來莫不崇尚。亦我國家常所尊事。今制諸州郡縣眾居之所。各聽建佛圖。其有好樂佛法欲為沙門者聽出家。大州五十人小州四十人。於是向所毀佛圖。率皆修復(魏書又僧史略)又敕有司。於五級大寺為太祖已下五帝鑄銅佛像。各一丈六尺。帝親為沙門師賢等五人下發。以師賢為道人統(魏書僧史)。癸巳 元嘉三十年二月太子劭謀逆帝殂武陵王討劭斬之 魏 興安二年
世祖孝武帝
駿。文帝第三子。封武陵王。刺江州。三月王會兵討元兇劭。四月王即帝位於新亭。在位十一年。壽三十五歲。帝博該學問。省讀書奏七行俱下(宋書帝紀) 孝建(三)大明(八)。甲午 孝建元年 正月改元 魏 興光元年
宋分揚州浙東五郡。置東陽州治會稽。分荊湘江豫州之八郡。置郢州治江夏(宋書)。乙未 孝建二年詔沙門道猷為安鎮寺法主 僧傳 太安元年
【現代漢語翻譯】 現代漢語譯本 帝浚景穆太子之子，興安元年
魏興安元年。大臣們多次請求恢復佛教的教義。皇帝下詔說：『作為帝王，必須尊奉明確的法度，彰顯仁義的道德。那些能夠恩惠百姓，濟助萬物的，即使在古代，也要稱頌他們的功績。因此，《春秋》讚揚尊崇禮儀，《祭典》記載有功德的族群。更何況佛教如來，功德普濟大千世界，恩惠流佈塵世。尋求生死解脫的人讚嘆他們的通達見解，研究文章義理的人看重他們的精妙法門。它輔助王政的禁令，增益仁義智慧的善良本性，排除各種邪惡，開演正覺。所以前代以來沒有不崇尚的，也是我們國家經常尊崇的事情。現在規定各州郡縣民眾居住的地方，都允許建造佛寺。那些愛好佛法想要成為沙門（shamen，佛教僧侶）的人，允許出家。大州五十人，小州四十人。』於是先前被毀壞的佛寺，都全部修復了（《魏書》和《僧史略》）。又敕令有關部門，在五級大寺為太祖（Taizu，北魏開國皇帝）以下五位皇帝鑄造銅佛像，各一丈六尺。皇帝親自為沙門師賢（Shixian）等五人剃度。任命師賢為道人統（Daorentong，僧官名）（《魏書·僧史》）。癸巳年，元嘉三十年二月，太子劭（Shao）謀反，皇帝駕崩，武陵王（Wulingwang）討伐劭並將其斬殺。 魏興安二年
世祖孝武帝
駿（Jun），文帝（Wendi）的第三個兒子，被封為武陵王，任江州刺史。三月，武陵王率兵討伐元兇劭。四月，武陵王在新亭即位為皇帝，在位十一年，享年三十五歲。皇帝廣泛涉獵學問，批閱奏章，能同時閱讀七行（《宋書·帝紀》）。孝建（Xiaojian）（三年），大明（Daming）（八年）。甲午年，孝建元年正月，改年號。 魏興光元年
宋朝將揚州（Yangzhou）浙東（Zhedong）的五個郡劃分出來，設定東陽州（Dongyangzhou），治所在會稽（Kuaiji）。將荊州（Jingzhou）、湘州（Xiangzhou）、江州（Jiangzhou）、豫州（Yuzhou）的八個郡劃分出來，設定郢州（Yingzhou），治所在江夏（Jiangxia）（《宋書》）。乙未年，孝建二年，皇帝下詔任命沙門道猷（Daoyou）為安鎮寺（Anzhensi）法主（Fazhu，寺院住持）（《僧傳》）。太安（Tai'an）元年。
【English Translation】 English version The son of Emperor Jun, Crown Prince Jingmu, Xing'an first year.
In the first year of Xing'an of the Wei Dynasty. Many ministers requested the restoration of the teachings of Buddhism. The emperor decreed: 'As emperors and kings, one must revere clear laws and manifest benevolent virtues. Those who can benefit the people and aid all beings, even in ancient times, should have their merits praised. Therefore, the 'Spring and Autumn Annals' praises the reverence of rituals, and the 'Book of Rites' records the clans with meritorious deeds. Moreover, the Tathagata (Rulai, 'Thus Come One', Buddha) of Buddhism has merits that benefit the entire universe and grace that flows through the world of dust. Those who seek liberation from birth and death admire their profound insights, and those who study literature value their subtle teachings. It assists the prohibitions of royal governance and enhances the good nature of benevolence and wisdom, repelling various evils and expounding right enlightenment. Therefore, since previous generations, none have failed to respect it, and it is also what our country has always revered. Now, it is decreed that in all prefectures, counties, and places where people reside, the construction of Buddhist temples is permitted. Those who love the Dharma and wish to become Shamen (Buddhist monks) are allowed to leave home. Fifty people in large prefectures and forty people in small prefectures.' Thereupon, the Buddhist temples that had been destroyed were all restored (from 'History of the Wei Dynasty' and 'A Brief History of the Sangha'). Furthermore, it was ordered that the relevant departments cast bronze Buddha statues, each sixteen feet tall, for the five emperors from Emperor Taizu (founding emperor of Northern Wei) downwards, in the five-storied great temples. The emperor personally shaved the heads of five people, including the Shamen Shixian. Shixian was appointed as Daorentong (head of monks) (from 'History of the Wei Dynasty, History of the Sangha'). In the year of Gui Si, the second month of the thirtieth year of Yuanjia, Crown Prince Shao plotted a rebellion, the emperor passed away, and the Prince of Wuling (Wulingwang) attacked Shao and beheaded him. Wei, Xing'an second year.
Emperor Xiaowu, Shizu.
Jun, the third son of Emperor Wen, was enfeoffed as the Prince of Wuling and appointed as the governor of Jiangzhou. In the third month, the Prince of Wuling led troops to attack the chief culprit Shao. In the fourth month, the Prince ascended the throne as emperor in Xinting, reigning for eleven years and living to the age of thirty-five. The emperor was widely versed in learning and could read seven lines of memorials simultaneously (from 'History of the Song Dynasty, Imperial Records'). Xiaojian (three years), Daming (eight years). In the year of Jiawu, the first year of Xiaojian, the reign title was changed. Wei, Xingguang first year.
The Song Dynasty divided five commanderies in Yangzhou and eastern Zhejiang to establish Dongyangzhou, with its capital in Kuaiji. Eight commanderies in Jingzhou, Xiangzhou, Jiangzhou, and Yuzhou were divided to establish Yingzhou, with its capital in Jiangxia (from 'History of the Song Dynasty'). In the year of Yiwei, the second year of Xiaojian, an imperial edict appointed the Shamen Daoyou as the Fazhu (abbot) of Anzhen Temple (from 'Biographies of Eminent Monks'). Tai'an first year.
丙甲 孝建三年 太安二年
華嚴經釋疏 釋元暢。魏滅教。歸宋來揚州。止明因寺。作華嚴經釋疏傳講迄今。暢其始也(僧傳)。丁酉 大明元年 魏 太安三年
二十七祖般若多羅尊者 東印度人也。得法已行化至南印度。王名香至。崇奉佛乘。迎祖尊重供養。施以寶珠。王有三子。曰月凈多羅。曰功德多羅。曰菩提多羅。祖以施珠問三王子。此珠圓明有能及否。第一第二王子同曰。此珠七寶中尊固無逾也。第三王子菩提多羅曰。此是世寶未足為上。于諸寶中法寶為上。此是世光未足為上。于諸光中智光為上。此是世明未足為上。于諸明中心明為上。此珠光明不能自照。要假智光光辯於此。既辯此已即知是珠。既知是珠即知其寶。若明其寶寶不自寶。若辯其珠珠不自珠。珠不自珠者要假智珠。而辯世珠寶不自寶者。要假智寶以明法寶。然則師有其道其寶即現眾生有之。心寶亦然。祖嘆其辯慧。乃復問曰。于諸物中何物無相。曰于諸物中不起無相。又問于諸物中何物最高。曰于諸物中人我最高。又問于諸物中何物最大。曰于諸物中法性最大。適香至父王厭世。眾皆號絕。維菩提多羅于柩前入定七日而出。遂求出家。既受具戒。祖告之曰。如來以正法眼付大迦葉。如是展轉乃至於我。戒今囑汝。聽
【現代漢語翻譯】 現代漢語譯本 丙甲，孝建三年，太安二年
《華嚴經釋疏》，釋元暢所著。北魏滅佛，元暢歸宋，來到揚州，住在明因寺。他撰寫並傳講《華嚴經釋疏》，一直流傳至今，元暢是此事的開創者（出自《僧傳》）。 丁酉，大明元年，北魏太安三年
二十七祖般若多羅尊者，是東印度人。得法后，他前往南印度弘法。國王名叫香至（King Xiangzhi），崇信佛法，迎接尊者並恭敬供養，獻上寶珠。國王有三個兒子，分別是月凈多羅（Yuejing Duoluo），功德多羅（Gongde Duoluo）和菩提多羅（Puti Duoluo）。尊者用寶珠來問三位王子：『這顆珠子圓潤明亮，有什麼能比得上它嗎？』第一位和第二位王子都說：『這顆珠子是七寶中的珍品，確實沒有能超過它的。』第三位王子菩提多羅說：『這是世間的寶物，還不足以稱為最上。在各種寶物中，法寶才是最上的。這是世間的光明，還不足以稱為最上。在各種光明中，智慧之光才是最上的。這是世間的明亮，還不足以稱為最上。在各種明亮中，心明才是最上的。這顆珠子的光明不能自己照亮，需要藉助智慧之光才能辨別它。既然辨別了它，就知道它是珠子。既然知道它是珠子，就知道它是寶物。如果明白了它的寶貴，寶物本身並不能使自己寶貴。如果辨別了珠子，珠子本身並不能使自己成為珠子。珠子不能自己成為珠子，需要藉助智慧之珠來辨別世間的寶珠；寶物不能自己成為寶物，需要藉助智慧之寶來闡明法寶。這樣看來，如果老師掌握了真理，寶物就會顯現；眾生擁有了真理，心寶也是如此。』尊者讚歎他的辯才和智慧，於是又問：『在各種事物中，什麼事物沒有相狀？』菩提多羅回答：『在各種事物中，不起念就沒有相狀。』又問：『在各種事物中，什麼事物最高？』回答：『在各種事物中，人我最高。』又問：『在各種事物中，什麼事物最大？』回答：『在各種事物中，法性最大。』恰逢香至國王去世，眾人都號啕大哭，只有菩提多羅在靈柩前入定七日後出定，於是請求出家。受具足戒后，尊者告訴他：『如來將正法眼藏傳給摩訶迦葉（Mahākāśyapa），就這樣輾轉相傳直到我這裡。現在我把它囑託給你，聽著……』
【English Translation】 English version Bingjia, the third year of Xiaojian, the second year of Tai'an.
Commentary and Subcommentary on the Avatamsaka Sutra, written by Shi Yuanchang. The Northern Wei dynasty suppressed Buddhism. Yuanchang returned to the Song dynasty and came to Yangzhou, residing in Mingyin Temple. He wrote and lectured on the Commentary and Subcommentary on the Avatamsaka Sutra, which has been passed down to this day. Yuanchang was the originator of this (from Biographies of Eminent Monks). Dingyou, the first year of Daming, the third year of Tai'an of the Northern Wei dynasty.
The Twenty-seventh Ancestor, Venerable Prajñātara, was from Eastern India. After attaining the Dharma, he traveled to Southern India to propagate it. The king, named Xiangzhi (King Xiangzhi), revered the Buddha's teachings. He welcomed the Venerable One with respect and offerings, presenting him with a precious pearl. The king had three sons, named Yuejing Duoluo (Yuejing Duoluo), Gongde Duoluo (Gongde Duoluo), and Puti Duoluo (Puti Duoluo). The Venerable One used the pearl to ask the three princes: 'Is there anything that can compare to this round and bright pearl?' The first and second princes both said: 'This pearl is the most precious among the seven treasures, and indeed nothing can surpass it.' The third prince, Puti Duoluo, said: 'This is a worldly treasure, not worthy of being the highest. Among all treasures, the Dharma treasure is the highest. This is worldly light, not worthy of being the highest. Among all lights, the light of wisdom is the highest. This is worldly brightness, not worthy of being the highest. Among all brightness, the brightness of the mind is the highest. The light of this pearl cannot illuminate itself; it needs the light of wisdom to discern it. Since it is discerned, it is known to be a pearl. Since it is known to be a pearl, it is known to be a treasure. If its preciousness is understood, the treasure itself cannot make itself precious. If the pearl is discerned, the pearl itself cannot make itself a pearl. The pearl cannot make itself a pearl; it needs the pearl of wisdom to discern the worldly pearl. The treasure cannot make itself a treasure; it needs the treasure of wisdom to illuminate the Dharma treasure. Thus, if the teacher possesses the truth, the treasure will appear; if sentient beings possess it, the treasure of the mind is also the same.' The Venerable One praised his eloquence and wisdom, and then asked: 'Among all things, what thing has no form?' Puti Duoluo replied: 'Among all things, non-arising has no form.' He also asked: 'Among all things, what thing is the highest?' He replied: 'Among all things, the ego is the highest.' He also asked: 'Among all things, what thing is the greatest?' He replied: 'Among all things, the Dharma-nature is the greatest.' It happened that King Xiangzhi passed away, and everyone wailed and cried, but Puti Duoluo entered samadhi before the coffin for seven days and then emerged. Thereupon, he requested to leave home. After receiving the full precepts, the Venerable One told him: 'The Tathagata entrusted the Eye of the True Dharma to Mahākāśyapa (Mahākāśyapa), and it has been transmitted in this way until me. Now I entrust it to you, listen...'
吾偈曰。心地生諸種。因事復生理。果滿菩提圓。華開世界起。祖付法已。即于座上起立。舒左右手各放光明二十七道。三色晃耀踴入虛空高七多羅樹。化火自焚。空中舍利如雨。取以建塔。當此宋孝武帝之世也(正宗記)。尊者嘗因東印度國王請齋。王問曰。諸人盡轉經。師何不轉經。尊者曰。貧道出息不隨眾緣。入息不居蘊界。常轉如是經百千萬億卷。不但一卷兩卷。戊戌 宋 大明二年 魏 太安四年 禁酒犯者斬兇吉二事容釀 北史 己亥 大明三年 太安五年 庚子 大明四年 路昭皇太后造普賢像成 和平元年 辛丑 大明五年 和平二年 壬寅 大明六年 和平三年 癸卯 大明七年 和平四年 甲辰 大明八年 五月庚申帝崩太子即位 和平五年
廢帝
宋太子諱子業。即皇帝位年十六歲。改元景和。又改永光。乙巳年十一月。主衣阮佃夫姜產之等弒帝(前廢帝也)。在位一年。湘東王彧即位。
太宗明帝
彧。文帝第十一子。封湘東王。壽寂之等既弒廢帝。奉王即位。在位七年。壽三十四歲 泰始(七)泰豫(一)。乙巳 宋 泰始元年十一月改元即廢帝永光年也 魏 和平六年五月帝殂帝度僧尼三萬餘人興佛教修舊寺 北史 丙午 泰始二
【現代漢語翻譯】 現代漢語譯本 我的偈語說：『心地生出各種種子，因緣際會又生出新的道理。當果實圓滿，菩提也就成就，蓮華盛開，世界便由此而生起。』 祖師傳法完畢后，便從座位上站起來，伸出左右手，各自放出二十七道光明，三種顏色交相輝映，直衝雲霄，高達七多羅樹（形容極高），化為火焰自焚。空中舍利如雨般落下，人們拾取捨利建造佛塔。當時正值宋孝武帝在位的時期（出自《正宗記》）。 尊者曾經應東印度國王的邀請前去應齋。國王問道：『眾人都誦讀經文，禪師為何不誦讀經文呢？』尊者回答說：『貧道呼出的氣息不隨順各種因緣，吸入的氣息也不停留在五蘊和十二入（蘊界指五蘊和十二入）。我經常誦讀這樣的經文百千萬億卷，豈止是一卷兩卷呢？』 戊戌年，宋大明二年，魏太安四年，頒佈禁酒令，違犯者處斬，但兇事和吉事允許釀酒。《北史》記載。 己亥年，宋大明三年，魏太安五年。 庚子年，宋大明四年，路昭皇太后建造普賢菩薩像完成，時為魏和平元年。 辛丑年，宋大明五年，魏和平二年。 壬寅年，宋大明六年，魏和平三年。 癸卯年，宋大明七年，魏和平四年。 甲辰年，宋大明八年，五月庚申日，孝武帝駕崩，太子即位，時為魏和平五年。
廢帝
宋太子劉子業，即位為皇帝，時年十六歲，改年號為景和，后又改為永光。乙巳年十一月，主衣阮佃夫、姜產之等人弒殺了皇帝（即前廢帝劉子業），在位一年。湘東王劉彧即位。
太宗明帝
劉彧，是文帝的第十一個兒子，被封為湘東王。壽寂之等人弒殺廢帝后，擁立劉彧即位。在位七年，享年三十四歲。年號為泰始（七年）和泰豫（一年）。乙巳年，宋泰始元年十一月改年號，即廢帝永光年。魏和平六年五月，魏文成帝去世，劉彧度化僧尼三萬餘人，興盛佛教，修繕舊寺。《北史》記載。 丙午年，泰始二年。
【English Translation】 English version My verse says: 'The mind-ground produces all kinds of seeds; conditioned by events, new principles arise. When the fruit is full, Bodhi is achieved; when the lotus blossoms, the world arises.' After the Patriarch transmitted the Dharma, he rose from his seat, extended his left and right hands, each emitting twenty-seven rays of light, three colors intermingling, soaring into the sky, reaching a height of seven Tala trees (an expression for extreme height), transforming into flames and self-immolating. Sharira (relics) fell from the sky like rain, and people collected them to build pagodas. This was during the reign of Emperor Xiaowu of the Song Dynasty (recorded in 'Zhengzong Ji'). The Venerable One was once invited by the King of East India to a vegetarian feast. The King asked: 'Everyone else is reciting scriptures, why doesn't the Master recite scriptures?' The Venerable One replied: 'This poor monk's outgoing breath does not follow external conditions, and the incoming breath does not dwell in the skandhas (five aggregates) and ayatanas (the twelve entrances). I am constantly reciting such scriptures hundreds of millions of times, not just one or two volumes!' In the year Wuxu, the 2nd year of Daming in the Song Dynasty, and the 4th year of Taian in the Wei Dynasty, a ban on alcohol was issued, with violators to be executed, but brewing was permitted for funerals and auspicious events. (Recorded in the 'Book of Northern Wei'). In the year Jihai, the 3rd year of Daming in the Song Dynasty, and the 5th year of Taian in the Wei Dynasty. In the year Gengzi, the 4th year of Daming in the Song Dynasty, Empress Dowager Lu Zhao completed the construction of the Samantabhadra (Universal Worthy) Bodhisattva statue, which was the 1st year of Heping in the Wei Dynasty. In the year Xinchou, the 5th year of Daming in the Song Dynasty, and the 2nd year of Heping in the Wei Dynasty. In the year Renyin, the 6th year of Daming in the Song Dynasty, and the 3rd year of Heping in the Wei Dynasty. In the year Guimao, the 7th year of Daming in the Song Dynasty, and the 4th year of Heping in the Wei Dynasty. In the year Jiachen, the 8th year of Daming in the Song Dynasty, on the day of Gengshen in the fifth month, Emperor Xiaowu passed away, and the Crown Prince ascended the throne, which was the 5th year of Heping in the Wei Dynasty.
The Deposed Emperor
The Song Crown Prince, Liu Ziye, ascended the throne at the age of sixteen, changing the reign title to Jinghe, and later to Yongguang. In the eleventh month of the year Yisi, the chief attendants Ruan Dianfu and Jiang Chanzhi assassinated the emperor (the former Deposed Emperor Liu Ziye), after a reign of one year. Liu Yu, the Prince of Xiangdong, ascended the throne.
Emperor Ming of the Taizong Dynasty
Liu Yu was the eleventh son of Emperor Wen, and was enfeoffed as the Prince of Xiangdong. After Shou Jizhi and others assassinated the Deposed Emperor, they supported Liu Yu to ascend the throne. He reigned for seven years and died at the age of thirty-four. The reign titles were Taishi (seven years) and Taiyu (one year). In the year Yisi, the first year of Taishi in the Song Dynasty, the reign title was changed in the eleventh month, which was the year of Yongguang of the Deposed Emperor. In the fifth month of the sixth year of Heping in the Wei Dynasty, Emperor Wencheng of Wei passed away. Liu Yu ordained more than 30,000 monks and nuns, promoted Buddhism, and repaired old temples. (Recorded in the 'Book of Northern Wei'). In the year Bingwu, the second year of Taishi.
年 顯祖獻文皇帝弘高宗長子即位年十二憑太后臨朝天安元年 六月開酒禁
湘東王既即帝位。袁顗奉表勸晉安王子勛即大位。建牙于桑尾。移檄建康。至是劉琬帥將佐上尊號。晉安王子勛即皇帝位於潯陽(江州)。改元義嘉。四方貢計皆歸潯陽。朝廷所保唯丹陽淮南等數郡。朝廷以建安王休仁都督征討諸軍事。沈攸之為潯陽太守。將兵討子勛。既而劉琬為荊州前軍長史。張悅詐而殺之。諸軍至潯陽。斬晉安王子勛。傳首建康。子勛年十一歲。
寶公大士 諱寶誌。世稱寶公。尊之也。手足鷹爪。初建康東陽民朱氏之婦。聞兒𠴵鷹巢中。梯樹得之。舉以為子。七歲依鐘山僧儉出家。專修禪觀。至是顯跡。以剪尺拂扇掛杖頭。負之行聚落。嘗遇食鲙者。從而求食。㗖者遺而薄之。志即吐水中皆成活魚。今江中回魚是也。居多神異。至梁武帝天監十三年十二月六日入滅。壽九十三歲。梁武皇帝以金二十萬易建康鐘山之獨龍岡葬之。建浮圖五級于其上。敕王筠勒碑。葬之日車駕親臨祭奠。道俗奉祀。奇瑞顯應為天下第一。凡大士所作偈句。多著南史。為學者述大乘贊十篇科頌十四篇並十二時歌。盛行於世。宋太宗太平興國七年。帝遣使致齋鐘山。親灑制文贊敬。詔曰。自今宜顯尊異。賜號道林真覺菩薩(碑記
【現代漢語翻譯】 現代漢語譯本 年，顯祖獻文皇帝（拓跋弘）作為高宗皇帝的長子即位，時年十二歲，由太后臨朝聽政。天安元年六月，解除酒禁。
湘東王（劉彧）即位后，袁顗上表勸說晉安王子勛（劉子勛）即皇帝位，在桑尾建立牙門，並移檄文至建康。此時，劉琬率領將佐為劉子勛上尊號。晉安王子勛在潯陽（今江西省九江市）即皇帝位，改年號為義嘉。四方的貢品都送往潯陽，朝廷所能保有的只有丹陽、淮南等幾個郡。朝廷任命建安王劉休仁都督征討諸軍事，沈攸之為潯陽太守，率兵討伐劉子勛。不久，劉琬擔任荊州前軍長史，張悅用計將其殺死。各路軍隊抵達潯陽，斬殺了晉安王子勛，將首級傳至建康。劉子勛時年十一歲。
寶公大士（寶誌），名寶誌，世人尊稱寶公。他的手足像鷹爪。最初，建康（今江蘇省南京市）東陽縣的朱氏之婦，聽說有嬰兒在鷹巢中，便搭梯上樹將他取下，收養為子。七歲時，他跟隨鐘山（今南京市紫金山）的僧人儉出家，專心修習禪觀。後來顯現神蹟，用剪刀、拂塵、扇子掛在杖頭上，揹著它們行走于村落。曾遇到吃魚膾的人，他上前乞食，吃膾的人給了他一些，但卻很輕視他。寶誌隨即吐出水，水中的魚都變成了活魚，這就是現在長江中的回魚。他有很多神異的事蹟。至梁武帝天監十三年十二月六日圓寂，享年九十三歲。梁武帝用二十萬金買下建康鐘山的獨龍岡安葬他，並在其上建造了五層浮屠（佛塔），敕令王筠撰寫碑文。安葬之日，梁武帝親自臨祭，道俗之人紛紛祭祀，顯現的奇瑞應驗為天下第一。寶誌大士所作的偈句，大多被記載在《南史》中，他為學者撰寫了大乘贊十篇、科頌十四篇以及十二時歌，在世間廣為流傳。宋太宗太平興國七年，皇帝派遣使者到鐘山致齋，親自撰寫制文讚頌敬仰，並下詔說：『自今以後，應該更加顯揚尊崇，賜號道林真覺菩薩。』（碑記）
【English Translation】 English version In the year when Emperor Xianzu Xianwen (Tuoba Hong), as the eldest son of Emperor Gaozong, ascended the throne at the age of twelve, the Empress Dowager held court. In the sixth month of the first year of Tian'an, the ban on alcohol was lifted.
After the Prince of Xiangdong (Liu Yu) ascended the throne, Yuan Yi submitted a memorial urging Prince Zixun of Jin'an (Liu Zixun) to ascend the throne. He established a military headquarters at Sangwei and sent a proclamation to Jiankang. At this time, Liu Wan led his subordinates to bestow an honorific title upon Liu Zixun. Prince Zixun of Jin'an ascended the throne in Xunyang (present-day Jiujiang City, Jiangxi Province), changing the era name to Yijia. Tribute from all directions was sent to Xunyang, and the court only retained control over a few commanderies such as Danyang and Huainan. The court appointed Prince Xiuren of Jian'an as the supreme commander of military affairs for the campaign, and Shen Youzhi as the governor of Xunyang, leading troops to attack Liu Zixun. Soon after, Liu Wan became the chief clerk of the vanguard army of Jingzhou, and Zhang Yue killed him by treachery. The armies arrived at Xunyang, beheaded Prince Zixun of Jin'an, and sent his head to Jiankang. Liu Zixun was eleven years old.
Great Master Bao Gong (Baozhi), named Baozhi, was respectfully called Bao Gong by the world. His hands and feet resembled eagle claws. Initially, a woman of the Zhu family from Dongyang County, Jiankang (present-day Nanjing City, Jiangsu Province), heard of a baby in an eagle's nest, so she climbed a tree to retrieve him and raised him as her son. At the age of seven, he became a monk under the monk Jian of Zhongshan (present-day Purple Mountain in Nanjing), focusing on the practice of Chan meditation. Later, he manifested miraculous signs, carrying scissors, a whisk, and a fan on a staff as he walked through villages. Once, he encountered someone eating fish sashimi and begged for some. The sashimi eater gave him some but looked down on him. Baozhi then spat out water, and the fish in the water all turned into live fish. These are the 'returning fish' in the Yangtze River today. He had many miraculous deeds. He passed away on the sixth day of the twelfth month of the thirteenth year of the Tianjian era of Emperor Wu of Liang, at the age of ninety-three. Emperor Wu of Liang used 200,000 gold to purchase Dulonggang of Zhongshan in Jiankang to bury him, and built a five-story pagoda (stupa) above it, ordering Wang Yun to write the inscription. On the day of the burial, Emperor Wu personally attended the ceremony, and both Daoists and laypeople offered sacrifices. The manifested auspicious signs were the greatest in the world. The verses composed by Great Master Baozhi were mostly recorded in the 'History of the Southern Dynasties'. He wrote ten chapters of 'Mahayana Praises', fourteen chapters of 'Categorical Eulogies', and the 'Twelve Hour Song' for scholars, which were widely circulated in the world. In the seventh year of the Taiping Xingguo era of Emperor Taizong of Song, the emperor sent an envoy to Zhongshan to offer sacrifices, personally writing a eulogy of praise and reverence, and issued an edict saying: 'From now on, he should be further honored and revered, and be granted the title of Daolin True Enlightenment Bodhisattva.' (Inscription)
)。法師曇宗入滅。宋武帝大明二年正旦謂宗曰。朕何罪勞卿懺。宗曰。舜稱子違爾弼。禹曰萬方有罪在予一人。陛下寧得有異。帝大悅(統紀)。丁未 泰始三年 皇興元年
魏丁未年。憑太后還政。魏主始親國事。改元勤于為治。賞罰嚴明。拔清節黜貪污。魏國稱治。于長安北臺起永寧寺。塔七級高。三十丈。又于天宮寺作佛像。四十三尺。用銅七萬斤黃金六百斤(北史帝紀)。戊申 泰始四年 帝造湘宮寺成 皇興二年 己酉 泰始五年 皇興三年 庚戌 宋 泰始六年 魏 皇興四年 辛亥 泰始七年 魏 高祖孝文皇帝宏獻文長子五歲受禪位 延興元年
魏辛亥年六月。顯祖獻文皇帝弘。聰慧夙成。剛毅有斷。雅好黃老浮圖之學。常有遺世之心。欲禪位於叔父中都大官京兆王子推。任城王雲子推之弟也。對曰。父子相傳其來久矣。若授旁支。恐非先帝之意。乃奉皇帝璽綬。傳位於太子宏。太子生五歲。改元延興。群臣奏曰。昔漢高祖稱皇帝。尊其父為太上皇。明不統天下也。今皇帝幼沖。萬機大政猶宜陛下總之。謹上尊號曰太上皇帝。徙居崇光宮。宮在北苑中。建鹿野浮圖于苑中之西山。與僧居之時談禪理(魏書帝紀)。壬子 泰豫元年 四月帝崩太子立方十歲 延興二年 上皇討蠕蠕破
【現代漢語翻譯】 現代漢語譯本：法師曇宗（Tanzong，一位法師的名字）圓寂。宋武帝（Emperor Wu of Song）大明二年正月初一，對曇宗說：『朕有什麼罪過需要你來懺悔？』曇宗說：『舜（Shun，古代聖賢君主）說兒子違背了你的輔佐，禹（Yu，古代聖賢君主）說萬方有罪在於我一人。陛下難道能有什麼不同嗎？』武帝聽后非常高興（出自《統紀》）。丁未年，泰始三年，皇興元年。 魏（Wei，朝代名）丁未年，憑太后（Empress Dowager Ping）歸還政權。魏主（Ruler of Wei）開始親自處理國家事務，改年號，勤于治理，賞罰嚴明，提拔清廉之士，罷黜貪污之輩。魏國因此被稱為治理得當。在長安（Chang'an，古都名）北臺建造永寧寺（Yongning Temple），塔高七級，三十丈。又在天宮寺（Tiangong Temple）製作佛像，高四十三尺，用銅七萬斤，黃金六百斤（出自《北史·帝紀》）。戊申年，泰始四年，皇帝（Emperor）建造湘宮寺（Xianggong Temple）完成。皇興二年。己酉年，泰始五年，皇興三年。庚戌年，宋（Song，朝代名）泰始六年，魏皇興四年。辛亥年，泰始七年，魏高祖孝文皇帝（Emperor Xiaowen of Wei）宏（Hong，人名），獻文皇帝（Emperor Xianwen）的長子，五歲時接受禪位，改元延興。 魏辛亥年六月，顯祖獻文皇帝弘（Hong，人名），聰慧早成，剛毅果斷，雅好黃老（Huang-Lao，道家思想）和浮圖（Futu，佛教）之學，常有遺世之心，想要禪位於叔父中都大官京兆王子推（Wang Zhitui，人名）。任城王云（Rencheng King Yun，人名）是子推的弟弟，勸諫說：『父子相傳由來已久，如果傳給旁支，恐怕不是先帝的意願。』於是奉上皇帝的璽綬，傳位於太子宏（Hong，人名）。太子五歲，改元延興。群臣上奏說：『昔日漢高祖（Emperor Gaozu of Han）稱皇帝，尊其父為太上皇，表明不統治天下。如今皇帝年幼，萬機大政仍然應該由陛下總攬。』謹上尊號為太上皇帝（Supreme Emperor），遷居崇光宮（Chongguang Palace），宮殿在北苑中，在苑中的西山建造鹿野浮圖（Luye Futu），與僧人居住時談論禪理（出自《魏書·帝紀》）。壬子年，泰豫元年，四月，皇帝駕崩，太子立方（Taizi Lifang）十歲。延興二年，太上皇討伐蠕蠕（Rouran，古代遊牧民族）獲勝。
【English Translation】 English version: The Dharma Master Tanzong (Tanzong, name of a Dharma Master) passed away. On the first day of the first month of the second year of the Daming era of Emperor Wu of Song (Emperor Wu of Song), he said to Tanzong, 'What sins do I have that require you to repent for me?' Tanzong said, 'Shun (Shun, an ancient sage ruler) said that his son disobeyed your assistance, and Yu (Yu, an ancient sage ruler) said that all sins in all directions lie with me alone. How can Your Majesty be any different?' The Emperor was very pleased after hearing this (from 'Tongji'). Dingwei year, the third year of the Taishi era, the first year of the Huangxing era. In the Dingwei year of Wei (Wei, name of a dynasty), Empress Dowager Ping (Empress Dowager Ping) returned the power. The Ruler of Wei (Ruler of Wei) began to handle state affairs personally, changed the era name, diligently governed, with clear rewards and punishments, promoted upright officials, and dismissed corrupt ones. The Wei state was therefore known as well-governed. Yongning Temple (Yongning Temple) was built on the North Terrace of Chang'an (Chang'an, name of an ancient capital), with a seven-story pagoda, thirty zhang high. A Buddha statue was also made at Tiangong Temple (Tiangong Temple), forty-three chi high, using 70,000 jin of copper and 600 jin of gold (from 'Book of Wei: Records of the Emperors'). Wushen year, the fourth year of the Taishi era, the Emperor (Emperor) completed the construction of Xianggong Temple (Xianggong Temple). Huangxing second year. Jiyou year, the fifth year of the Taishi era, the third year of the Huangxing era. Gengxu year, the sixth year of the Taishi era of Song (Song, name of a dynasty), the fourth year of the Huangxing era of Wei. Xinhai year, the seventh year of the Taishi era, Hong (Hong, personal name), the eldest son of Emperor Xiaowen of Wei (Emperor Xiaowen of Wei), the Emperor Xianwen (Emperor Xianwen), ascended the throne at the age of five, changing the era name to Yanxing. In the Xinhai year of Wei, in June, Emperor Xianwen Hong (Hong, personal name), was intelligent and precocious, resolute and decisive, and had a fondness for the studies of Huang-Lao (Huang-Lao, Taoist thought) and Futu (Futu, Buddhism), and often had a desire to leave the world, wanting to abdicate the throne to his uncle Wang Zhitui (Wang Zhitui, personal name), the Zhongdu Daguan of Jingzhao. Rencheng King Yun (Rencheng King Yun, personal name), Zhitui's younger brother, advised, 'The succession from father to son has been long established. If it is passed on to a collateral branch, I fear it is not the intention of the late Emperor.' Therefore, he presented the Emperor's seal and ribbon, and passed the throne to Crown Prince Hong (Hong, personal name). The Crown Prince was five years old, and the era name was changed to Yanxing. The ministers memorialized, 'In the past, Emperor Gaozu of Han (Emperor Gaozu of Han) called himself Emperor and honored his father as the Supreme Emperor, indicating that he did not rule the world. Now that the Emperor is young, all important state affairs should still be handled by Your Majesty.' They respectfully bestowed the title of Supreme Emperor (Supreme Emperor), and moved to Chongguang Palace (Chongguang Palace), which was located in the North Garden. The Luye Futu (Luye Futu) was built on the western mountain in the garden, where he discussed Chan principles with monks (from 'Book of Wei: Records of the Emperors'). Renzi year, the first year of the Taiyu era, in April, the Emperor passed away, and Crown Prince Lifang (Taizi Lifang) was ten years old. Second year of Yanxing, the Supreme Emperor defeated the Rouran (Rouran, an ancient nomadic people).
之柔然也
宋明帝。嘗造佛丈六金像。旦食常齋。日誦般若。爰感舍利。造弘普寺(六帖)。
蒼梧王
昱。明帝太子。生十歲即位。在位五年。數出遊行。小有忤意。即加屠剖。一日不殺則慘然不樂。殿省憂惶食息不保。丁巳年七月戊子夜。帝令左右揚玉夫伺織女渡河。見當報我。不見將殺汝。是夕玉夫伺帝熟寢。與揚萬年弒帝。壽十五歲。右衛將軍蕭道成以皇太后令追封昱為蒼梧王。迎安成王準即皇帝位。時年九歲 元徽(五)。癸丑 元徽元年 魏 延興三年 甲寅 元徽二年 延興四年
魏囚獄或積年。群臣頗言之。上皇曰。滯獄誠非善治。不猶愈于倉猝而濫乎。夫人憂苦則思善故。智者以囹圄為福堂。朕特苦之。欲其改悔而加矜恕耳(北史)。乙卯 元徽三年 延興五年 丙辰 元徽四年 承明元年 二月太上皇崩馮太后復臨朝
魏顯祖獻文皇帝。雲中造建明寺。四方諸寺一千餘所。度僧尼七萬七千人(北史並弘明集)。
順帝
準。字仲謀。明帝第三子。封安成王。即位年九歲。以蕭道成為司空錄尚書事。在位三年。壽十二 升明(三)。丁巳 宋 升明元年 元徽五年也七月改升明 魏 太和元年 戊午 升明二年 太和二年
升明二
【現代漢語翻譯】 之柔然也
現代漢語譯本：宋明帝，曾經建造了一尊丈六高的金佛像。每天早上都吃素食，每日誦讀《般若經》，因此感應到了舍利。他還建造了弘普寺（出自《六帖》）。
蒼梧王
昱（Yù），是明帝的太子，十歲時即位。在位五年，經常外出遊玩，稍有不順心，就施以屠殺。一天不殺人就感到不快樂，宮殿和省署都憂心忡忡，食不安寢。丁巳年七月戊子夜，皇帝命令左右的揚玉夫去觀察織女星是否渡過銀河，看見了就來報告，沒看見就要殺了他。當晚，揚玉夫趁皇帝熟睡時，與揚萬年一起弒殺了皇帝，終年十五歲。右衛將軍蕭道成以皇太后的名義追封昱為蒼梧王，迎接安成王準（Zhǔn）即位，當時九歲。元徽（五年）。癸丑年是元徽元年，北魏是延興三年。甲寅年是元徽二年，北魏是延興四年。
北魏的囚犯在監獄裡有時會關押多年，很多大臣都對此發表意見。太上皇說：『積壓案件確實不是好的治理方式，但總比倉促而濫用刑罰要好。』人憂愁困苦就會思考行善，所以智者把監獄看作是福堂。我特意讓他們受苦，是希望他們能夠悔改並加以寬恕（出自《北史》）。乙卯年是元徽三年，北魏是延興五年。丙辰年是元徽四年，北魏是承明元年，二月太上皇駕崩，馮太后再次臨朝。
北魏顯祖獻文皇帝在雲中建造了建明寺，四方各地的寺廟有一千多所，度化的僧尼有七萬七千人（出自《北史》和《弘明集》）。
順帝
準（Zhǔn），字仲謀，是明帝的第三個兒子，被封為安成王。即位時九歲，任命蕭道成為司空錄尚書事。在位三年，終年十二歲。升明（三年）。丁巳年是宋朝的升明元年，也是元徽五年，七月改年號為升明，北魏是太和元年。戊午年是升明二年，北魏是太和二年。
升明二年
【English Translation】 Of Rouran
English version: Emperor Ming of Song once built a sixteen-foot-tall golden Buddha statue. He always ate vegetarian food in the morning and recited the Prajna Sutra daily, thus sensing the relics. He also built Hongpu Temple (from 'Liutie').
Prince of Cangwu
Yu, the crown prince of Emperor Ming, ascended the throne at the age of ten. During his five-year reign, he often went out for excursions, and if he was slightly displeased, he would inflict slaughter. He felt unhappy if he didn't kill someone for a day, and the palace and provincial offices were filled with anxiety, unable to eat or sleep peacefully. On the night of Wuzi in the seventh month of the Ding Si year, the emperor ordered Yang Yufu, who was on his left and right, to observe whether the Weaver Girl crossed the Milky Way, and to report back if he saw it, or he would be killed. That night, Yang Yufu, taking advantage of the emperor's deep sleep, assassinated the emperor with Yang Wannian, at the age of fifteen. Xiao Daocheng, the General of the Right Guard, in the name of the Empress Dowager, posthumously named Yu as the Prince of Cangwu, and welcomed Ancheng Prince Zhun to ascend the throne, who was nine years old at the time. Yuanhui (five years). The year Gui Chou was the first year of Yuanhui, and the third year of Yanxing in Northern Wei. The year Jia Yin was the second year of Yuanhui, and the fourth year of Yanxing.
Prisoners in Northern Wei were sometimes imprisoned for many years, and many officials expressed their opinions on this. The Supreme Emperor said, 'The backlog of cases is indeed not a good way to govern, but it is better than hasty and indiscriminate use of punishment.' People who are worried and distressed will think about doing good, so the wise see prisons as halls of blessing. I deliberately make them suffer, hoping that they can repent and be merciful (from 'History of the North'). The year Yi Mao was the third year of Yuanhui, and the fifth year of Yanxing in Northern Wei. The year Bing Chen was the fourth year of Yuanhui, and the first year of Chengming in Northern Wei. In the second month, the Supreme Emperor passed away, and Empress Feng resumed her reign.
Emperor Xianwen of Northern Wei built Jianming Temple in Yunzhong, and there were more than a thousand temples in all directions, with 77,000 monks and nuns ordained (from 'History of the North' and 'Hongming Collection').
Emperor Shun
Zhun, courtesy name Zhongmou, was the third son of Emperor Ming and was enfeoffed as Prince of Ancheng. He was nine years old when he ascended the throne and appointed Xiao Daocheng as Sikong L Shangshu. He reigned for three years and died at the age of twelve. Shengming (three years). The year Ding Si was the first year of Shengming in the Song Dynasty, and also the fifth year of Yuanhui. In July, the era name was changed to Shengming, and Northern Wei was the first year of Taihe. The year Wu Wu was the second year of Shengming, and Northern Wei was the second year of Taihe.
Second year of Shengming
年。右長史王儉知蕭道成意。乃唱議使中書舍人虞整作詔。進道成假黃鉞大都督中外諸軍事太傅領揚州牧。
已未年三月。以太傅蕭道成為相國。總百揆封十郡為齊公。加九錫。四戶進爵為王。詔禪位於齊王。帝不肯出宮。王敬則勒兵殿庭。以版輿入迎帝。帝泣而禪。誓曰。愿後身世世勿復生天王家。宮中大哭。帝乘畫輪車出就東邸。司空褚淵等奉璽綬詣齋宮。勸進齊王即皇帝位於南郊。奉宋順帝為汝陰王。筑宮丹陽置兵守衛。衛士殺王以疾聞。
右宋八主合五十九年禪于齊。
齊(蕭姓都建康)太祖高皇帝武帝鬱林王海陵王明帝東昏侯和帝
七主合二十三年
太祖高皇帝
諱道成。字紹伯。蘭陵人。漢蕭何二十四世孫。受宋禪。在位四年。壽五十六 建元(四)。己未 齊 建元元年 宋升明三年也六月改元 魏 太和三年 庚申 建元二年 太和四年 辛酉 建元三年 太和五年 壬戌 建元四年三月帝殂 太和六年
齊帝誦持般若。書寫法華經。四月八日鑄佛金像。七月十五日普寺供僧造陟屺正觀二寺(方誌並弘明集)。
世祖武帝
諱賾。字宣遠。高帝長子。壬戊年三月即位。在位十一年。壽五十四歲 永明(十一)。癸亥 永明元
【現代漢語翻譯】 現代漢語譯本： 年。右長史王儉知道蕭道成的意圖，於是倡議讓中書舍人虞整起草詔書，晉陞蕭道成擔任假黃鉞、大都督中外諸軍事、太傅、領揚州牧。
已未年三月，任命太傅蕭道成為相國，總領百官，封十個郡為齊公，加九錫。四戶百姓進獻爵位為王。詔令皇帝禪位於齊王。皇帝不肯出宮。王敬則率領士兵在殿庭戒備，用平板車進入迎接皇帝。皇帝哭泣著禪位，發誓說：『愿我來世世世代代不要再出生在天王家。』宮中大哭。皇帝乘坐彩繪輪車出去前往東邸。司空褚淵等人捧著玉璽和綬帶前往齋宮，勸進齊王在南郊即皇帝位，尊奉宋順帝為汝陰王，在丹陽修築宮殿，設定士兵守衛。衛兵殺害了汝陰王，對外宣稱是因病去世。
右，宋朝八位皇帝共五十九年，禪位於齊。
齊（蕭姓，都城建康）太祖高皇帝、武帝、鬱林王、海陵王、明帝、東昏侯、和帝
七位皇帝共二十三年
太祖高皇帝
名諱道成，字紹伯，蘭陵人，是漢朝蕭何的第二十四世孫。接受宋朝的禪讓。在位四年，享年五十六歲。建元（四年）。己未年，齊朝建元元年，也是宋朝升明三年，六月改元。魏朝太和三年。庚申年，建元二年，太和四年。辛酉年，建元三年，太和五年。壬戌年，建元四年三月，皇帝駕崩，太和六年。
齊帝誦讀並持誦《般若經》，書寫《法華經》。四月八日，鑄造佛像金身。七月十五日，各寺廟供養僧眾，建造陟屺寺和正觀寺（記載於地方誌和《弘明集》）。
世祖武帝
名諱賾（zé），字宣遠，是高帝的長子。壬戊年三月即位。在位十一年，享年五十四歲。永明（十一年）。癸亥年，永明元年
【English Translation】 English version: In that year, Wang Jian (王儉), the Right Chief Secretary, knowing Xiao Daocheng's (蕭道成) intentions, proposed that Yu Zheng (虞整), a drafter in the Imperial Secretariat, compose an edict to promote Xiao Daocheng to Acting Yellow Battle-axe, Grand Commander-in-Chief of Military Affairs both Inside and Outside, Grand Tutor, and Governor of Yang Province.
In the third month of the year Jiwei (己未), Xiao Daocheng (蕭道成), the Grand Tutor, was appointed as Chancellor, overseeing all officials, and was enfeoffed with ten commanderies as the Duke of Qi (齊公), with the addition of the Nine Bestowments. Four households presented the rank of King. An edict ordered the Emperor to abdicate the throne to the King of Qi. The Emperor refused to leave the palace. Wang Jingze (王敬則) led troops to guard the palace courtyard and entered with a flatbed cart to welcome the Emperor. The Emperor wept and abdicated, vowing, 'May I never be born into the family of a Heavenly King in future lives.' The palace was filled with loud weeping. The Emperor rode out to the Eastern Residence in a painted-wheel carriage. Si Kong (司空) Chu Yuan (褚淵) and others presented the imperial seal and ribbons at the fasting palace, urging the King of Qi to ascend the throne as Emperor at the Southern Suburb, honoring Emperor Shun of Song (宋順帝) as the King of Ruyin (汝陰王), building a palace in Danyang (丹陽) and stationing troops for defense. The guards killed the King of Ruyin and reported his death as due to illness.
To the right, the eight emperors of the Song dynasty, totaling fifty-nine years, abdicated to Qi.
Qi (蕭姓, capital Jiankang 建康) Emperor Gao (高皇帝) the founding emperor, Emperor Wu (武帝), Prince of Yulin (鬱林王), Prince of Hailing (海陵王), Emperor Ming (明帝), Marquis of Donghun (東昏侯), Emperor He (和帝)
Seven emperors totaling twenty-three years
Emperor Gao (高皇帝) the founding emperor
His personal name was Daocheng (道成), his courtesy name was Shaobo (紹伯). He was from Lanling (蘭陵), and was the 24th generation descendant of Xiao He (蕭何) of the Han dynasty. He received the abdication from Song. He reigned for four years and lived to the age of fifty-six. Jian Yuan (建元) (4 years). In the year Jiwei (己未), the first year of Jian Yuan (建元) of Qi, also the third year of Shengming (升明) of Song, the era name was changed in June. Wei (魏) Taihe (太和) 3rd year. In the year Gengshen (庚申), Jian Yuan (建元) 2nd year, Taihe (太和) 4th year. In the year Xinyou (辛酉), Jian Yuan (建元) 3rd year, Taihe (太和) 5th year. In the year Renxu (壬戌), Jian Yuan (建元) 4th year, the emperor died in the third month, Taihe (太和) 6th year.
The Qi Emperor recited and upheld the Prajna Sutra (般若經), and wrote out the Lotus Sutra (法華經). On the eighth day of the fourth month, he cast a golden statue of the Buddha. On the fifteenth day of the seventh month, all the temples made offerings to the monks and built the Zhiqi Temple (陟屺寺) and the Zheng Guan Temple (正觀寺) (recorded in local chronicles and the Hongming Ji 弘明集).
Emperor Wu (武帝) the World Ancestor
His personal name was Ze (賾), his courtesy name was Xuanyuan (宣遠). He was the eldest son of Emperor Gao. He ascended the throne in the third month of the year Renwu (壬戊). He reigned for eleven years and lived to the age of fifty-four. Yongming (永明) (11 years). In the year Guihai (癸亥), Yongming (永明) 1st year.
年 太和七年 甲子 永明二年 太和八年
齊以竟陵王子良為護國將軍兼司徒。領兵置佐鎮西州。子良清尚傾意賓客才俊之士。篤重佛氏。每招致僧侶講論佛法。尊法之盛。江左未之有也。親為眾僧賦食行水(齊書方誌)。乙丑 齊 永明三年 魏 太和九年 丙寅 永明四年 太和十年 丁卯 永明五年 太和十一年 戊辰 永明六年 太和十二年 己巳 永明七年 太和十三年 庚午 永明八年 太和十四年 辛未 永明九年 太和十五年 文明馮太后崩帝依古禮服喪三年 壬申 永明十年 太和十六年
魏帝命群臣議行次。中書監高間議以為。帝王莫不以中原為正統。不以世數為與奪善惡為是非。故桀紂至虐不廢夏商之歷。厲惠至昏無害周晉之箓。晉承魏為金。趙承晉為水。燕承趙為木。秦承燕為火。秦之既亡。魏乃稱制玄朔。且魏之得姓出於軒轅。臣愚以為宣為土德。秘書丞李彪著作郎崔光等議。以為神元與晉武往來通好。至於桓穆。志輔晉室。是則司馬祚終於郟鄏。而拓跋受命于云代。昔秦並天下。漢猶比之共工。卒繼周為火德。況劉石符氏地褊世促魏承其弊。豈可舍晉而為土邪。司空穆亮等皆請從彪等議。於是詔承晉為水德丙子年魏太和二十年。詔以為
【現代漢語翻譯】 現代漢語譯本 太和七年（甲子年），即永明二年；太和八年。
齊國任命竟陵王子良為護國將軍兼司徒，領兵並設定佐官鎮守西州。子良清高雅尚，傾心結交賓客和才俊之士，非常尊崇佛法。他經常招請僧侶講論佛法，尊崇佛法的盛況，是江南一帶前所未有的。他親自為眾僧佈施食物和提供飲水（出自《齊書·方誌》）。乙丑年，齊永明三年，魏太和九年；丙寅年，永明四年，太和十年；丁卯年，永明五年，太和十一年；戊辰年，永明六年，太和十二年；己巳年，永明七年，太和十三年；庚午年，永明八年，太和十四年；辛未年，永明九年，太和十五年，文明馮太后去世，魏孝文帝按照古代禮儀服喪三年；壬申年，永明十年，太和十六年。
魏孝文帝命令群臣商議五德相生的次序。中書監高間認為，帝王都以中原為正統，不以朝代更替的世數以及統治者的善惡來決定是非。所以，夏桀、商紂再暴虐，也不能廢除夏、商的歷法；周厲王、晉惠帝再昏庸，也不能損害周、晉的統治。晉朝繼承魏朝為金德，趙國繼承晉朝為水德，燕國繼承趙國為木德，秦國繼承燕國為火德。秦朝滅亡后，魏國才在北方稱制。況且魏國的得姓出自軒轅黃帝，我認為應該宣揚為土德。秘書丞李彪、著作郎崔光等人認為，神元皇帝與晉武帝交往友好，直到桓溫、司馬昱時期，仍然有匡扶晉室的志向。這樣說來，司馬氏的統治終結于郟鄏，而拓跋氏則在雲中、代地接受天命。過去秦國吞併天下，漢朝還把自己比作共工氏，最終還是繼承周朝為火德。更何況劉聰、石勒、苻氏的統治地域狹小，時間短促，魏國是繼承他們的衰敗局面，怎麼可以捨棄晉朝而自認為是土德呢？司空穆亮等人都請求採納李彪等人的意見。於是皇帝下詔，魏國繼承晉朝為水德。丙子年，魏太和二十年，皇帝下詔認為
【English Translation】 English version The seventh year of Taihe (Jiazi year), which is the second year of Yongming; the eighth year of Taihe.
The Qi court appointed Prince Ziliang of Jingling as General Who Protects the Nation and concurrently as Situ (Minister Over the Masses), leading troops and establishing assistant officials to garrison Xizhou. Ziliang was noble and refined, wholeheartedly befriending guests and talented individuals, and deeply revered Buddhism. He frequently invited monks to lecture on Buddhist teachings, and the flourishing of his reverence for the Dharma was unprecedented in the Jiangnan region. He personally provided food and water for the monks (from 'Qi Shu Fang Zhi'). The Yichou year, the third year of Yongming in Qi, the ninth year of Taihe in Wei; the Bingyin year, the fourth year of Yongming, the tenth year of Taihe; the Dingmao year, the fifth year of Yongming, the eleventh year of Taihe; the Wuchen year, the sixth year of Yongming, the twelfth year of Taihe; the Jisi year, the seventh year of Yongming, the thirteenth year of Taihe; the Gengwu year, the eighth year of Yongming, the fourteenth year of Taihe; the Xinwei year, the ninth year of Yongming, the fifteenth year of Taihe, Empress Dowager Wenming Feng passed away, and Emperor Xiaowen of Wei observed mourning for three years according to ancient rituals; the Renshen year, the tenth year of Yongming, the sixteenth year of Taihe.
Emperor Xiaowen of Wei ordered his ministers to discuss the sequence of the Five Virtues. Gao Jian, the Director of the Central Secretariat, believed that emperors all regarded the Central Plains as the orthodox lineage, and did not determine right and wrong based on the number of dynasties or the goodness or evil of the rulers. Therefore, even if Xia Jie and Shang Zhou were tyrannical, they could not abolish the calendars of Xia and Shang; even if Zhou Liwang and Jin Huidi were foolish, they could not harm the rule of Zhou and Jin. The Jin dynasty succeeded the Wei dynasty as the virtue of Metal, the Zhao state succeeded the Jin dynasty as the virtue of Water, the Yan state succeeded the Zhao state as the virtue of Wood, and the Qin state succeeded the Yan state as the virtue of Fire. After the Qin dynasty was destroyed, the Wei state then claimed supremacy in the north. Moreover, the Wei's surname originated from the Yellow Emperor Xuanyuan, and I believe it should be declared as the virtue of Earth. Li Biao, the Secretary of the Secretariat, and Cui Guang, the Compiler, believed that Emperor Shenyuan had friendly relations with Emperor Wu of Jin, and even during the times of Huan Wen and Sima Yu, they still had the ambition to support the Jin dynasty. In this way, the rule of the Sima family ended in Jiaru, and the Tuoba clan received the mandate of heaven in Yunzhong and Dai. In the past, when the Qin state annexed the world, the Han dynasty still compared itself to the Gonggong clan, and ultimately inherited the virtue of Fire from the Zhou dynasty. Moreover, the rule of Liu Cong, Shi Le, and the Fu clan was small in territory and short in time, and the Wei state inherited their decline. How can we abandon the Jin dynasty and consider ourselves the virtue of Earth? Mu Liang, the Minister of Works, and others all requested to adopt the opinions of Li Biao and others. Therefore, the emperor issued an edict that the Wei state inherited the Jin dynasty as the virtue of Water. In the Bingzi year, the twentieth year of Taihe in Wei, the emperor issued an edict stating that
北人謂土為拓氏為跋。魏之先出于黃帝。以土德王故為拓跋氏。夫土者黃中之色。萬物之元也。宣改姓元氏。諸功臣舊族自代來者姓或重複。皆改之。於是始改拔拔氏為長孫氏。逮奚氏為奚氏。乙旃氏為叔孫氏。丘穆陵氏為穆氏。步六孤氏為陸氏。賀賴氏為賀氏。獨孤氏為劉氏。賀樓氏為樓氏。勿忸于氏為于氏。尉遲氏為尉氏。其餘所改不可勝紀。至西魏恭帝廓。去年號但稱元年。複姓拓跋氏。凡九十九姓改為單者皆復其舊。甲戌年魏帝南過比干墓。祭以太牢。自為文曰。嗚呼介七胡不我臣。癸酉 齊 永明十一年七月帝殂 魏 太和十七年帝以平城地寒六月下雪十月如鄴議遷都洛陽平城今西京路也
齊鬱林王 皇太孫也。諱昭業。文惠太子之長子。癸酉年七月立。甲戌年正月改元隆昌。不親政事狂縱。西昌侯鸞諫之不從。乃欲誅鸞。七月鸞乃引兵入雲龍門。弒帝于西弄。以太后令追廢為鬱林王。迎文惠第二子新安王昭文即帝位。時年十五歲。改元延興。封鸞為宣城郡公。進爵太傅宣城王。十月太后令曰。太傅宣城王宜入承寶命。帝可降封海陵王十一月海陵殞。
高帝明帝
鸞。太祖兄始安真王之子。少孤高。帝撫育如己子。封西昌侯。在位五年。壽四十建武(四)永泰(一)。甲戌 建武元年
【現代漢語翻譯】 現代漢語譯本 北方人稱『土』為『拓』，稱『氏』為『跋』。北魏的祖先出自黃帝。因為以土德立國，所以為拓跋氏（鮮卑族）。『土』是黃色的中心，是萬物的本源。孝文帝宣佈改姓為元氏。各位功臣和從代地來的舊族，姓氏有重複的，都更改了。於是開始改拔拔氏為長孫氏，逮奚氏為奚氏，乙旃氏為叔孫氏，丘穆陵氏為穆氏，步六孤氏為陸氏，賀賴氏為賀氏，獨孤氏為劉氏，賀樓氏為樓氏，勿忸于氏為于氏，尉遲氏為尉氏。其餘所改的，數不勝數。到西魏恭帝廓時，去掉年號，只稱元年，恢復姓氏拓跋氏（鮮卑族）。凡是將九十九個姓改為單姓的，都恢復了原來的姓氏。甲戌年，魏帝南巡，路過比干（商朝忠臣）的墓，用太牢（古代祭祀用的規格最高的牲畜）祭祀他，親自撰寫祭文說：『唉，介七胡（指殷紂王）不肯臣服我。』癸酉年，齊，永明十一年七月，皇帝駕崩。魏，太和十七年，孝文帝認為平城（北魏首都）地寒，六月下雪，十月像鄴城（曹魏都城）一樣，商議遷都洛陽，平城就是現在的西京路。
齊鬱林王（蕭昭業），是皇太孫，文惠太子（蕭長懋）的長子。癸酉年七月即位。甲戌年正月改年號為隆昌。不親自處理政事，狂妄放縱。西昌侯（蕭）鸞勸諫他不聽，於是想要誅殺（蕭）鸞。七月，（蕭）鸞就率兵進入雲龍門，在西弄弒殺了皇帝。以太后的名義追廢他為鬱林王。迎接文惠太子（蕭長懋）的第二個兒子新安王（蕭）昭文即位。當時（蕭昭文）十五歲。改年號為延興。封（蕭）鸞為宣城郡公，晉陞爵位為太傅、宣城王。十月，太后下令說：『太傅宣城王（蕭鸞）應該入宮繼承帝位。』皇帝可以降封為海陵王。十一月，海陵王（蕭昭文）去世。
高帝（蕭道成），明帝（蕭鸞）
（蕭）鸞，是太祖（蕭道成）的哥哥始安真王（蕭道生）的兒子。年少時成了孤兒，高帝（蕭道成）撫養他如同自己的兒子。封為西昌侯。在位五年。享年四十歲。年號建武（四年），永泰（一年）。甲戌年，建武元年。
【English Translation】 English version The northerners call 'earth' as 'Tuo', and 'clan' as 'Ba'. The ancestors of the Northern Wei dynasty came from the Yellow Emperor. Because they established the country with the virtue of earth, they were called the Tuoba clan (Xianbei people). 'Earth' is the yellow center, the origin of all things. Emperor Xiaowen announced the change of surname to Yuan. The meritorious officials and old clans who came from the Dai region, whose surnames were repeated, were all changed. Thus, they began to change the Baba clan to the Changsun clan, the Daixi clan to the Xi clan, the Yizhan clan to the Shusun clan, the Qiumuling clan to the Mu clan, the Bulugu clan to the Lu clan, the Helai clan to the He clan, the Dugu clan to the Liu clan, the Helou clan to the Lou clan, the Wuniuyu clan to the Yu clan, and the Yuchi clan to the Yu clan. The rest of the changes are too numerous to count. By the time of Emperor Gong of the Western Wei dynasty, Guo, the regnal year was removed, and only the first year was called, and the surname Tuoba (Xianbei people) was restored. All those who had changed the ninety-nine surnames to single surnames were restored to their original surnames. In the Jiaxu year, the Wei Emperor toured the south and passed by the tomb of Bigan (a loyal minister of the Shang Dynasty), sacrificing him with Tai Lao (the highest standard of livestock used in ancient sacrifices), and personally wrote a sacrificial text saying: 'Alas, Jie Qihu (referring to King Zhou of Yin) refused to submit to me.' In the Guiyou year, Qi, in the seventh month of the eleventh year of Yongming, the emperor died. Wei, in the seventeenth year of Taihe, Emperor Xiaowen thought that Pingcheng (the capital of Northern Wei) was cold, it snowed in June, and it was like Yecheng (the capital of Cao Wei) in October, and discussed moving the capital to Luoyang, Pingcheng is now the Xijing Road.
Emperor Yulin of Qi (Xiao Zhaoye), was the imperial grandson, the eldest son of Prince Wenhui (Xiao Changmao). He ascended the throne in the seventh month of the Guiyou year. In the first month of the Jiaxu year, he changed the regnal year to Longchang. He did not personally handle government affairs, and was arrogant and indulgent. Marquis of Xichang (Xiao) Luan advised him but he did not listen, so he wanted to kill (Xiao) Luan. In July, (Xiao) Luan led troops into Yunlongmen and assassinated the emperor in Xilong. In the name of the Empress Dowager, he was posthumously demoted to Prince of Yulin. He welcomed the second son of Prince Wenhui (Xiao Changmao), Prince Xin'an (Xiao) Zhaowen, to the throne. At that time, (Xiao Zhaowen) was fifteen years old. He changed the regnal year to Yanxing. He enfeoffed (Xiao) Luan as Duke of Xuancheng and promoted him to Grand Tutor and King of Xuancheng. In October, the Empress Dowager ordered: 'Grand Tutor King of Xuancheng (Xiao Luan) should enter the palace to inherit the throne.' The emperor can be demoted to Prince of Hailing. In November, Prince of Hailing (Xiao Zhaowen) died.
Emperor Gao (Xiao Daocheng), Emperor Ming (Xiao Luan)
(Xiao) Luan, was the son of Prince Shianzhen (Xiao Daosheng), the elder brother of Emperor Taizu (Xiao Daocheng). He became an orphan at a young age, and Emperor Gao (Xiao Daocheng) raised him as his own son. He was enfeoffed as Marquis of Xichang. He reigned for five years. He lived to be forty years old. The regnal years were Jianwu (four years), Yongtai (one year). In the Jiaxu year, the first year of Jianwu.
十月改元 太和十八年十一月帝至洛陽 乙亥 建武二年 太和十九年
魏帝如魯祠孔子。選孔氏宗子一人封崇聖侯。奉孔子祠幸徐州白塔寺。寺有道登法師入滅。下詔傷悼。施絹千疋齋一切僧。京城七日行道(魏書)。丙子 建武三年 太和二十年魏改姓元氏
齊釋慧基。明皇帝兩詔不起。就於會邑龜山立寶林精舍。嘗為文宣王著法華疏義。十一月入寂。壽八十五歲(高僧傳)。丁丑 建武四年 太和二十一年 帝立子恪為皇太子
魏西竺中印度佛陀禪師(此云覺首)志愛嵩岳。帝敕就少室山立少林寺居。師度弟子僧稠慧光(僧傳寺記)。戌寅 永泰元年 七月帝崩 太和二十二年
齊帝在位。持齋修十善。誦法華般若二經。建歸依寺。造千金像。寫佛經(方誌)。
東昏侯
寶卷。明帝第三子。建武元年十一月立為皇太子。即帝位而失德。在位二年被弒。壽十九永元(二)。己卯 永元元年 太和二十三年四月孝文帝殂
魏帝建寺奉齋造安養寺于鄴。六宮侍女持六齋精進誦經慕道者放令出家。帝度僧尼萬四千人(北史辯正)。庚辰 齊 永元二年十二月帝遇害 魏世宗宣武帝恪孝文第二子立 景明元年
是時崔慧景據廣陵反。荊州刺史蕭懿舉兵入
【現代漢語翻譯】 現代漢語譯本： 十月改年號為太和十八年。十一月，魏帝到達洛陽。乙亥日，建武二年，即太和十九年。 魏帝前往魯地祭祀孔子，選定孔氏宗族的一人封為崇聖侯，以主持孔子的祭祀。皇帝駕臨徐州的白塔寺，寺中有道登法師圓寂，皇帝下詔表示哀悼，並佈施絹一千匹供養所有僧人，京城舉行七日行道。（《魏書》記載）。丙子日，建武三年，即太和二十年，魏國改姓為元氏。 齊國僧人釋慧基，明皇帝多次下詔請他出山，但他都沒有應允，於是就在會邑龜山建立寶林精舍。他曾經為文宣王撰寫法華經疏義。十一月圓寂，享年八十五歲（《高僧傳》記載）。丁丑日，建武四年，即太和二十一年，皇帝立兒子恪為皇太子。 魏國來自西竺（古印度）中印度的佛陀禪師（Buddha Zen Master）（意為覺首）傾心於嵩山，魏帝下令在少室山建立少林寺供其居住。佛陀禪師度化了弟子僧稠（Seng Chou）和慧光（Hui Guang）。（《僧傳》、《寺記》記載）。戌寅日，永泰元年，七月，皇帝駕崩，時為太和二十二年。 齊帝在位期間，持齋奉行十善，誦讀《法華經》（Lotus Sutra）和《般若經》（Prajna Sutra），建造歸依寺，鑄造千金佛像，抄寫佛經（地方誌記載）。 東昏侯 寶卷（Bao Juan），明帝的第三個兒子，建武元年十一月被立為皇太子。即位后失去德行，在位兩年被弒殺，享年十九歲。年號永元（二年）。己卯日，永元元年，即太和二十三年四月，孝文帝去世。 魏帝建造寺廟，供奉齋飯，在鄴城建造安養寺。後宮的侍女們持守六齋，精進誦經，仰慕佛道的人被允許出家。皇帝度化僧尼一萬四千人（《北史·辯正》記載）。庚辰日，齊永元二年十二月，皇帝遇害。魏世宗宣武帝恪（Ke），孝文帝的第二個兒子即位，改年號為景明元年。 當時，崔慧景（Cui Huijing）佔據廣陵反叛，荊州刺史蕭懿（Xiao Yi）起兵進入。
【English Translation】 English version: In October, the reign year was changed to Taihe 18th year. In November, the Wei Emperor arrived at Luoyang. On the day of Yihai, Jianwu 2nd year, which was Taihe 19th year. The Wei Emperor went to Lu to worship Confucius, selecting one of the descendants of the Kong family and conferring upon him the title of Marquis of Chongsheng (Marquis Who Exalts the Sage) to oversee the sacrifices to Confucius. The Emperor visited the White Pagoda Temple in Xuzhou. The Dharma Master Daodeng (Daodeng) of the temple passed away. The Emperor issued an edict expressing his grief and donated 1,000 bolts of silk to support all the monks. A seven-day procession was held in the capital (recorded in the Book of Wei). On the day of Bingzi, Jianwu 3rd year, which was Taihe 20th year, the Wei dynasty changed its surname to Yuan. The Qi monk Shi Huiji (Shi Huiji) was repeatedly summoned by Emperor Ming, but he declined. Therefore, the Baolin Vihara (Precious Forest Vihara) was built for him on Turtle Mountain in Huiyi. He once wrote a commentary on the Lotus Sutra (Lotus Sutra) for Prince Wenxuan. He passed away in November at the age of 85 (recorded in the Biographies of Eminent Monks). On the day of Dingchou, Jianwu 4th year, which was Taihe 21st year, the Emperor established his son Ke (Ke) as the Crown Prince. The Buddha Zen Master (Buddha Zen Master) (meaning 'Awakened Leader') from Central India in West India (ancient India) was devoted to Mount Song. The Wei Emperor ordered the construction of the Shaolin Temple (Shaolin Temple) on Mount Shaoshi for him to reside in. The Master Buddha Zen Master ordained the disciples Seng Chou (Seng Chou) and Hui Guang (Hui Guang) (recorded in the Biographies of Monks and Temple Records). On the day of Xuyin, Yongtai 1st year, in July, the Emperor passed away, which was Taihe 22nd year. During his reign, the Qi Emperor observed precepts, practiced the ten virtues, recited the Lotus Sutra (Lotus Sutra) and the Prajna Sutra (Prajna Sutra), built the Guiyi Temple (Refuge Temple), cast golden statues of the Buddha, and transcribed Buddhist scriptures (recorded in local chronicles). Marquis of Donghun Bao Juan (Bao Juan), the third son of Emperor Ming, was established as the Crown Prince in November of the first year of Jianwu. After ascending the throne, he lost his virtue and was assassinated after two years, at the age of 19. The reign year was Yongyuan (2 years). On the day of Jimao, Yongyuan 1st year, which was April of Taihe 23rd year, Emperor Xiaowen passed away. The Wei Emperor built temples, offered vegetarian meals, and built the Anyang Temple (Peaceful Nourishment Temple) in Ye. The palace maids observed the six fast days, diligently recited scriptures, and those who admired the Buddhist path were allowed to leave home. The Emperor ordained 14,000 monks and nuns (recorded in the Northern History: Discernment and Rectification). On the day of Gengchen, in December of the 2nd year of Yongyuan of Qi, the Emperor was murdered. Emperor Shizong Xuanwu Ke (Ke) of Wei, the second son of Emperor Xiaowen, ascended the throne and changed the reign year to Jingming 1st year. At that time, Cui Huijing (Cui Huijing) occupied Guangling and rebelled. Xiao Yi (Xiao Yi), the governor of Jingzhou, raised troops and entered.
援。擊斬慧景。以懿為尚書令。嬖臣茹法珍等憚懿威權譖懿。十月賜懿死。懿曰。家弟在雍。深為朝廷憂之。蕭衍刺雍州在襄陽。聞兄懿死即日建牙集眾。帝使蕭穎胃討之。穎胃乃與衍合。次年辛巳三月奉南康王即皇帝位於江陵。改元中興。加蕭衍征東大將軍都督征討諸軍事。假黃鉞直抵建康。十二月帝遇害。衍以宣德太后令廢為東昏侯。
和帝
諱寶融。明帝第八子。封南康王。出刺荊州。辛巳年春三月即皇帝位。壬午年春正月詔進大司馬蕭衍位相國總百揆。揚州牧封十郡為梁公備九錫。一月進爵為王。帝東歸至姑熟(江東太平路也)。下詔禪位於梁王即皇帝位。奉帝為巴陵王尋殺之。在位一年。壽十六歲。辛巳 中興元年 帝三月即位明年二月禪于梁 魏 景明二年
右齊七主合二十三年禪于梁。
梁(蕭姓都建康)高祖武帝大宗簡文帝世祖元帝敬帝
四主
高祖武帝
諱衍。字叔達。蘭陵人。仕齊封梁王。受齊禪。在位四十八年。壽八十六 天監(十八)普通(七)大通(二)中大通(六)大同(十一)中大同(一)天清(三)。壬午 梁 天監元年 二月改元 詔寶公大士闕下行化不許禁止本傳 魏 景明三年 癸未 天監二年 景明四年
建康法雲
【現代漢語翻譯】 現代漢語譯本： 援擊敗並斬殺了慧景。任命懿為尚書令。受寵幸的臣子茹法珍等人害怕懿的威權，便進讒言陷害懿。十月，皇帝賜死懿。懿說：『我的弟弟在雍州，深深地為朝廷擔憂。』蕭衍刺史雍州，在襄陽聽到哥哥懿被賜死的訊息，立即建立牙旗，聚集眾人。皇帝派蕭穎胃去討伐他。蕭穎胃卻與蕭衍聯合。第二年辛巳三月，擁立南康王在江陵即皇帝位，改年號為中興。加封蕭衍為征東大將軍、都督征討諸軍事，授予假黃鉞，直抵建康。十二月，皇帝遇害。蕭衍以宣德太后的名義，廢黜皇帝為東昏侯。
和帝
名諱寶融（Bao Rong），是明帝的第八個兒子。被封為南康王。出任荊州刺史。辛巳年春三月即皇帝位。壬午年春正月，下詔晉陞大司馬蕭衍為相國，總領百官，並封十個郡給揚州牧，封為梁公，給予九錫的待遇。一月，晉陞爵位為王。皇帝向東返回，到達姑熟（即江東太平路）。下詔禪位於梁王，梁王即皇帝位。尊奉皇帝為巴陵王，不久將其殺害。在位一年，享年十六歲。辛巳年中興元年，皇帝三月即位，第二年二月禪位於梁。魏國，景明二年。
右邊記載了齊朝七位君主，總共二十三年，禪位於梁。
梁（蕭姓，都城在建康）高祖武帝、大宗簡文帝、世祖元帝、敬帝
四位君主
高祖武帝
名諱衍（Yan），字叔達。蘭陵人。在齊朝為官，被封為梁王。接受齊朝的禪讓。在位四十八年，享年八十六歲。年號：天監（十八年）、普通（七年）、大通（二年）、中大通（六年）、大同（十一年）、中大同（一年）、天清（三年）。壬午年，梁朝天監元年，二月改年號。下詔允許寶公大士在宮闕下傳教，不許禁止，見於本傳。魏國，景明三年。癸未年，天監二年，景明四年。
建康法雲
【English Translation】 English version: Yuan defeated and killed Hui Jing. He appointed Yi as Shangshu Ling (Secretary General of the Department of State Affairs). Favored ministers such as Ru Fazhen, fearing Yi's power and influence, slandered him. In October, Emperor bestowed death upon Yi. Yi said, 'My younger brother is in Yongzhou, deeply concerned for the court.' Xiao Yan, the governor of Yongzhou, upon hearing the news of his brother Yi's death in Xiangyang, immediately raised his banner and gathered troops. The Emperor sent Xiao Yingwei to suppress him. However, Xiao Yingwei allied with Xiao Yan. In the third month of the following year, Xin Si, they enthroned the Prince of Nankang in Jiangling, changing the era name to Zhongxing (Restoration). Xiao Yan was granted the title of General Who Conquers the East, Commander-in-Chief of all military affairs, and given the Yellow Battle-Axe, marching directly to Jiankang. In December, the Emperor was killed. Xiao Yan, in the name of Empress Dowager Xuande, deposed the Emperor as the Marquis of Donghun.
Emperor He
His personal name was Bao Rong, the eighth son of Emperor Ming. He was enfeoffed as the Prince of Nankang. He was appointed as the governor of Jingzhou. In the third month of the year Xin Si in spring, he ascended the throne. In the first month of the year Ren Wu in spring, he issued an edict promoting Grand Marshal Xiao Yan to the position of Prime Minister, overseeing all officials, and enfeoffed ten commanderies to the governor of Yangzhou, granting him the title of Duke of Liang with the Nine Bestowments. In January, he was promoted to the rank of King. The Emperor returned eastward, arriving at Gushu (present-day Taiping Road in Jiangdong). He issued an edict abdicating the throne to the King of Liang, who then ascended the throne. The Emperor was honored as the Prince of Baling, but was soon killed. He reigned for one year and died at the age of sixteen. In the year Xin Si, the first year of Zhongxing, the Emperor ascended the throne in March and abdicated to Liang in February of the following year. Wei Dynasty, Jingming second year.
The above records the seven rulers of the Qi Dynasty, totaling twenty-three years, who abdicated to Liang.
Liang (Xiao surname, capital in Jiankang) Gaozu Emperor Wu, Emperor Jianwen, Emperor Yuan, Emperor Jing
Four rulers
Gaozu Emperor Wu
His personal name was Yan, courtesy name Shuda. He was from Lanling. He served in the Qi Dynasty and was enfeoffed as the King of Liang. He received the abdication from Qi. He reigned for forty-eight years and died at the age of eighty-six. Era names: Tianjian (18 years), Putong (7 years), Datong (2 years), Zhongdatong (6 years), Datong (11 years), Zhongdatong (1 year), Tianqing (3 years). In the year Ren Wu, the first year of the Liang Dynasty's Tianjian era, the era name was changed in February. An edict was issued allowing the Bodhisattva Bao Gong to preach under the palace, and forbidding any prohibition, as recorded in his biography. Wei Dynasty, Jingming third year. In the year Gui Wei, Tianjian second year, Jingming fourth year.
Jiankang Fayun
寺云光法師。凡講經天雨花如雪片。帝于含光殿焚疏講云光志公。翌日齋志公至焉。帝詔曰大士寶誌。跡拘塵垢。神遊冥寂。水火不能燋濡。蛇虎不能侵懼。語其佛理則聲聞以上。談其隱淪則遁仙高者。豈可以俗法常情空相疑忌。自今中外任使宣化(南史又聖感傳)。
慈悲懺法 梁帝初為雍州刺史時。夫人郗氏性酷妒既亡。至是。化為巨蟒入後宮。通夢于帝求拯拔。帝閱佛經為制慈悲道場懺法十卷。請僧懺禮。夫人化為天人。空中謝帝而去。其懺法行於世。曰梁皇懺。甲申 天監三年 魏 正始元年
梁帝四月八日率道俗升重云殿。披露懺悔。親制愿文。奉佛三寶。于本第立光宅寺。鑄金銅佛大像奉祀(弘明集)。乙酉 梁 天監四年 魏 正始二年
金山水陸大齋 初梁帝夢僧告之曰。六道四生受大苦惱。何不為作水陸大齋而救拔之。帝扣諸沙門。寶誌公曰。尋經必有因緣。帝取佛經躬盲披覽。創造儀文。三年乃成。于夜捧文停燭白佛曰。若此文理協聖軌。愿拜起時此燈自明。或儀式未詳。燈暗如故。言訖投地一禮。燈燭皆明。至是二月十五日於今鎮江金山寺依儀修設。帝臨地席。詔祐律師宣文。利洽幽明。至今遵行焉(見葦江文集)。丙戌 天監五年 梁太子統生五歲能遍誦五經 正始
【現代漢語翻譯】 現代漢語譯本： 寺云光法師講經時，天空中會像雪片一樣飄落花朵。皇帝在含光殿焚燒奏疏，講述云光和志公（寶誌禪師的尊稱）的事蹟。第二天，皇帝齋請志公。皇帝詔令說：『大士寶誌，雖然形跡拘泥於塵世，但精神卻遨遊于冥寂之境。水火不能燒焦他，蛇虎不能侵犯恐嚇他。談論佛理，則超越聲聞乘；談論隱遁，則是遁世仙人的高者。怎麼可以用世俗的法律和常情來空自猜疑忌憚呢？從今以後，允許他在國內外隨意宣揚教化。』（出自《南史》和《聖感傳》） 慈悲懺法：梁武帝最初擔任雍州刺史時，他的夫人郗氏生性酷妒，去世后化為一條巨蟒進入後宮，託夢給皇帝請求救拔。皇帝閱讀佛經，為她制定了《慈悲道場懺法》十卷，請僧人懺悔禮拜。夫人化為天人，在空中感謝皇帝后離去。這部懺法流傳於世，被稱為《梁皇懺》。甲申年，天監三年（公元504年），北魏正始元年。 梁武帝於四月八日率領僧人和俗人登上重云殿，披露懺悔，親自撰寫愿文，奉獻給佛、法、僧三寶，在本來的府邸建立了光宅寺，鑄造了金銅佛大像供奉。（出自《弘明集》）乙酉年，天監四年（公元505年），北魏正始二年。 金山水陸大齋：最初，梁武帝夢見一位僧人告訴他：『六道四生（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道這六道眾生，以及卵生、胎生、濕生、化生四種生命形式）遭受巨大的苦惱，為什麼不為他們做水陸大齋（一種超度亡靈的大型佛事活動）來救拔他們呢？』皇帝向眾沙門請教，寶誌公說：『查閱佛經必定有因緣。』皇帝於是親自翻閱佛經，創造儀文，歷時三年才完成。在夜晚，他手捧儀文，點燃蠟燭，稟告佛說：『如果這篇儀文的道理符合聖人的規範，愿我拜起時這盞燈 स्वतः 發光；如果儀式還有不詳盡的地方，燈光就暗淡如初。』說完，他投地一拜，所有燈燭都明亮起來。於是，在二月十五日，在現在的鎮江金山寺（位於今江蘇鎮江）依照儀軌修設水陸大齋。皇帝親臨法席，詔令祐律師宣讀儀文，利益普及幽冥兩界。至今仍然遵行。（出自《葦江文集》）丙戌年，天監五年（公元506年），梁太子蕭統五歲時就能背誦五經。北魏正始年間。
【English Translation】 English version: When Dharma Master Yun Guang of the temple lectured on the scriptures, flowers would rain down from the sky like snowflakes. The Emperor burned a memorial in the Hanguang Hall, recounting the deeds of Yun Guang and Zhi Gong (an honorific title for Chan Master Bao Zhi). The next day, the Emperor offered a vegetarian feast to Zhi Gong. The Emperor issued an edict saying: 'The great Bodhisattva Bao Zhi, though his form is bound by the defilements of the world, his spirit roams in the realm of profound stillness. Water and fire cannot scorch him, snakes and tigers cannot frighten him. When discussing Buddhist principles, he surpasses even the Shravakas; when discussing reclusion, he is higher than the reclusive immortals. How can we allow ourselves to be suspicious and fearful of him based on worldly laws and common sentiments? From now on, he is allowed to freely propagate the teachings both within and outside the country.' (From the 'History of the Southern Dynasties' and 'The Biography of Holy Inspiration') The Compassionate Repentance Ritual: When Emperor Wu of Liang was initially the Governor of Yongzhou, his wife, Lady Xi, was extremely jealous. After her death, she transformed into a giant python and entered the inner palace, appearing in the Emperor's dream to request salvation. The Emperor read through the Buddhist scriptures and created the 'Compassionate Samadhi Water Repentance' in ten volumes for her, inviting monks to perform repentance rituals. Lady Xi transformed into a celestial being, thanked the Emperor in the air, and departed. This repentance ritual spread throughout the world and is known as the 'Liang Emperor Repentance'. Jia Shen year, Tianjian 3rd year (504 AD), Northern Wei Zhengshi 1st year. On the eighth day of the fourth month, Emperor Wu of Liang led monks and laypeople to ascend the Chongyun Hall, openly confessing and repenting. He personally composed a vow, offering it to the Triple Gem (Buddha, Dharma, Sangha). He established the Guangzhai Temple at his original residence and cast large golden bronze Buddha statues for worship. (From the 'Collection for the Propagation of Light') Yi You year, Tianjian 4th year (505 AD), Northern Wei Zhengshi 2nd year. The Jinshan Water and Land Dharma Assembly: Initially, Emperor Wu of Liang dreamed of a monk who told him: 'The beings in the six realms and four forms of birth (referring to the beings in the realms of gods, humans, asuras, animals, hungry ghosts, and hells, as well as those born from eggs, wombs, moisture, and transformation) are suffering greatly. Why not perform a Water and Land Dharma Assembly (a large-scale Buddhist ritual for the salvation of the deceased) for them to save them?' The Emperor consulted various Shramanas. Bao Zhi Gong said: 'Searching the scriptures will surely reveal the cause and conditions.' The Emperor then personally read through the Buddhist scriptures and created the ritual text, which took three years to complete. At night, he held the ritual text, lit a candle, and reported to the Buddha, saying: 'If the principles of this text conform to the standards of the sages, may this lamp shine brightly on its own when I rise after bowing; if the ritual is not yet detailed enough, may the lamp remain dim as before.' After speaking, he prostrated himself, and all the lamps and candles lit up. Thus, on the fifteenth day of the second month, the Water and Land Dharma Assembly was established according to the ritual at Jinshan Temple (located in present-day Zhenjiang, Jiangsu). The Emperor personally attended the Dharma seat and ordered Lawyer You to recite the ritual text, benefiting both the visible and invisible realms. It is still practiced to this day. (From the 'Collected Works of Weijiang') Bing Xu year, Tianjian 5th year (506 AD), Liang Crown Prince Xiao Tong was able to recite the Five Classics at the age of five. Northern Wei Zhengshi period.
三年 丁亥 天監六年 正始四年
梁帝假寶公神力見地獄苦相。問何以止之。寶公曰。唯聞鐘聲其苦暫息。於是詔天下寺院擊鐘舒徐其聲(本紀)。戊子 天監七年 永平元年 己丑 天監八年 永平二年
魏西竺沙門菩提流支。此云覺希。詔居紫極殿譯論。魏帝于式干殿講維摩經。時魏朝專尚釋氏。洛陽中國沙門之外西域來者三千餘人。帝別立永明寺。房舍千餘間居之。延昌時。凡郡州佛寺一萬三千餘所。僧至二百萬(北史)。庚寅 天監九年 帝敕沙門寶唱撰名僧傳八十一卷 魏 永平三年
梁帝為太祖文皇帝鐘山建大愛敬寺。供給千僧。獻太后青溪西岸起大智度寺。諸尼師四時講誦(弘明集)。辛卯 天監十年 永平四年
梁帝遣郝騫等。往天竺國迎佛旃檀像。其王模刻一像付騫。是年至建康。帝迎奉太極殿建齋度僧。大赦斷殺。帝從是蔬食斷欲(感通錄)。壬辰 天監十一年 延昌元年
傅大士 齊明帝建武四年五月八日生婺州義烏縣雙林鄉傅宣慈家。名翕。字玄風。號善慧。至是壬辰十六歲。娶劉氏有子二人。曰普建普成。梁普通元年年二十四。溯水于稽亭塘下。西域沙門嵩頭陀引之臨水觀影。圓光寶蓋法從甚盛。心感悟之。遂于松山之頂。因雙稠樹創庵而居
【現代漢語翻譯】 現代漢語譯本： 三年丁亥，天監六年，正始四年。
梁武帝藉助寶公（Baogong，僧人名）的神力，看到了地獄的苦相。他問如何才能停止這些苦難。寶公說：『只有聽到鐘聲，這些苦難才能暫時停止。』於是，梁武帝下詔天下寺院敲鐘，放緩鐘聲的節奏（出自《本紀》）。戊子，天監七年，永平元年。己丑，天監八年，永平二年。
魏國的西竺沙門菩提流支（Bodhiruci，意為覺希），被詔令居住在紫極殿翻譯佛經。魏孝文帝在式干殿講解《維摩經》。當時，魏朝特別崇尚佛教。在洛陽，除了中國的僧人之外，從西域來的僧人有三千多人。魏孝文帝特別建立了永明寺，建造了一千多間房舍供他們居住。延昌年間，全國各郡州的佛寺總共有超過一萬三千所，僧人達到兩百萬（出自《北史》）。庚寅，天監九年，梁武帝敕令沙門寶唱（Baochang，僧人名）撰寫《名僧傳》八十一卷。魏，永平三年。
梁武帝為太祖文皇帝在鐘山建造了大愛敬寺，供給一千名僧人。為獻太后在青溪西岸建造了大智度寺，讓眾尼姑四季在那裡講誦佛經（出自《弘明集》）。辛卯，天監十年，永平四年。
梁武帝派遣郝騫（Hao Qian，人名）等人前往天竺國迎請佛陀旃檀像。天竺國王模刻了一尊佛像交給郝騫。這年佛像到達建康，梁武帝在太極殿迎接並舉行齋戒儀式，超度僧人，大赦天下，停止殺戮。梁武帝從此開始吃素，斷絕慾望（出自《感通錄》）。壬辰，天監十一年，延昌元年。
傅大士（Fu Dashi，人名），齊明帝建武四年五月八日出生於婺州義烏縣雙林鄉傅宣慈（Fu Xuanci，人名）家。名翕（Xi，名），字玄風（Xuanfeng，字），號善慧（Shanhui，號）。到壬辰年時十六歲，娶劉氏為妻，生了兩個兒子，名叫普建（Pujian，名）和普成（Pucheng，名）。梁普通元年，二十四歲時，在稽亭塘下逆流而上。西域沙門嵩頭陀（Song Toutuo，僧人名）引導他臨水觀看自己的影子，只見圓光寶蓋，法從甚盛。傅大士內心有所感悟，於是在松山之頂，依靠雙稠樹建立菴舍居住。
【English Translation】 English version: The third year, Dinghai (year designation), Tianjian (era name of Liang Dynasty) year 6, Zhengshi (era name of Northern Wei Dynasty) year 4.
Emperor Wu of Liang, through the divine power of Baogong (a monk's name), witnessed the suffering of hell. He asked how to stop it. Baogong said, 'Only the sound of the bell can temporarily relieve the suffering.' Therefore, he ordered the temples throughout the country to strike the bells slowly and gently (from 'Benji'). Wuzi (year designation), Tianjian year 7, Yongping (era name of Northern Wei Dynasty) year 1. Jichou (year designation), Tianjian year 8, Yongping year 2.
The Western Indian (from India) monk Bodhiruci (meaning 'Awakened Wish') from the Northern Wei Dynasty was ordered to reside in the Ziji Hall to translate Buddhist scriptures. Emperor Xiaowen of Wei lectured on the Vimalakirti Sutra in the Shigan Hall. At that time, the Wei Dynasty particularly revered Buddhism. In Luoyang, besides the Chinese monks, there were more than three thousand monks from the Western Regions. Emperor Xiaowen specially established Yongming Temple, building more than a thousand rooms for them to live in. During the Yanchang period, there were more than thirteen thousand Buddhist temples in the prefectures and states throughout the country, with up to two million monks (from 'Beishi'). Gengyin (year designation), Tianjian year 9, Emperor Wu of Liang ordered the monk Baochang to compile 'Biographies of Famous Monks' in eighty-one volumes. Wei, Yongping year 3.
Emperor Wu of Liang built the Great Aijing Temple on Zhongshan Mountain for Emperor Wenzhao, providing for a thousand monks. He built the Great Wisdom Temple on the west bank of Qingxi River for Empress Dowager Xian, where the nuns lectured and chanted scriptures in all four seasons (from 'Hongmingji'). Xinmao (year designation), Tianjian year 10, Yongping year 4.
Emperor Wu of Liang sent Hao Qian (a person's name) and others to the country of Tianzhu (India) to welcome the sandalwood statue of the Buddha. The king of Tianzhu carved a statue and gave it to Hao Qian. That year, the statue arrived in Jiankang. Emperor Wu of Liang welcomed it in the Taiji Hall and held a vegetarian feast, ordaining monks, granting a general amnesty, and ceasing killings. From then on, Emperor Wu of Liang began to eat vegetarian food and abstain from desires (from 'Gantonglu'). Renchen (year designation), Tianjian year 11, Yanchang year 1.
Fu Dashi (a person's name) was born on May 8th of the fourth year of Jianwu during the reign of Emperor Ming of Qi, in the family of Fu Xuanci (a person's name) in Shuanglin Township, Yiwu County, Wuzhou. His given name was Xi, his courtesy name was Xuanfeng, and his Buddhist name was Shanhui. In the year Renchen, he was sixteen years old. He married a woman from the Liu family and had two sons named Pujian and Pucheng. In the first year of Putong during the Liang Dynasty, at the age of twenty-four, he went upstream at Jiting Pond. The Western Indian monk Song Toutuo led him to look at his reflection in the water, where he saw a radiant halo and a magnificent retinue of Dharma. Fu Dashi felt enlightened and built a hermitage on the top of Song Mountain, relying on the Shuangchou trees.
。名曰雙林。自號雙林樹下當來解脫善慧大士。種植蔬果。為人傭作。晝作夜歸。與妻妙光敷演佛法。苦行七年。至大通二年。弟子日眾大士欲導群品。乃化妻子鬻身昉設大會。中大通六年大士遣弟子傅暀詣闕奉書。有詔赴闕。閏十二月到建康。帝聞大士神異。預鎖諸門。大士以木槌扣一門諸門悉啟。直入善言殿。帝問師事從誰。答曰。從無所從。師無所師。事無所事。帝為設食竟。上鐘山定林寺。詔令資給。大同五年大士再入都。三月帝召見壽光殿。共論真諦。大士曰。息而不滅。帝又請講金剛經。大士揮按一拍而起。帝不喻再請講。大士乃索拍版升座。唱四十九頌遂便去。逮今頌行於世。大士一日頂冠披衲靸履。帝問是僧邪。士以手指冠。帝曰是道邪。士以手指靸履。帝曰是俗邪。士以手指衲衣辭闕而還。大同十年大士設大法會。普為眾生懺滅罪苦。速得解脫。大士以佛經目繁多人或不能遍閱。乃建大層龕。中心立一柱。啟八面而實諸經。謂之輪藏。立愿曰。登吾藏門者。生生世世不失人身。發菩提心者。能推輪藏。即與持誦諸經功德無異。今之輪藏設大士像始此也。大士于陳宣帝大建元年四月告普建普成二法師等曰。我從第四天來。為度眾生。汝等慎護三業。精勤六度。行懺悔法。免墮三塗。至二十四日入于涅
【現代漢語翻譯】 名為雙林（指兩棵樹）。自稱為雙林樹下當來解脫善慧大士（Bodhisattva Shanhui，指善慧菩薩）。種植蔬菜水果，替人做僱工。白天勞作，夜晚回家，與妻子妙光（Miaoguang，人名）一起闡述佛法。苦行七年，到大通二年，弟子眾多。大士想要引導大眾，於是變賣妻子，舉辦大法會。中大通六年，大士派遣弟子傅暀（Fu Wang，人名）前往朝廷奉上書信。皇帝下詔讓他入朝。閏十二月到達建康（Jiankang，地名）。皇帝聽說大士的神異，預先鎖上各個宮門。大士用木槌敲擊一扇門，所有的門都自動打開。直接進入善言殿（Shanyan Hall，宮殿名）。皇帝問他師從何人，大士回答說：『無所從，師無所師，事無所事。』皇帝為他準備了齋飯。之後，大士登上鐘山（Zhongshan，山名）定林寺（Dinglin Temple，寺廟名），皇帝下詔供給所需。大同五年，大士再次進入都城。三月，皇帝在壽光殿（Shouguang Hall，宮殿名）召見他，共同探討真諦。大士說：『息而不滅。』皇帝又請他講解《金剛經》（Diamond Sutra）。大士揮手拍了一下桌子就起身離開了。皇帝不明白，再次請求講解。大士於是索要拍板，登上座位，唱了四十九首偈頌，然後就離開了。直到現在，這些偈頌還在世間流傳。大士有一天頭戴道冠，身披袈裟，腳穿木屐。皇帝問他是僧人嗎？大士用手指了指頭上的道冠。皇帝說他是道士嗎？大士用手指了指腳上的木屐。皇帝說他是俗人嗎？大士用手指了指身上的袈裟，然後辭別皇帝離開了。大同十年，大士舉辦大法會，普遍為眾生懺悔滅除罪業痛苦，迅速得到解脫。大士認為佛經數量繁多，人們或許不能全部閱讀，於是建造大型層龕，中心立一根柱子，開八面，裡面裝滿各種經書，稱之為輪藏（lunzang，一種佛教經書架）。立下誓願說：『登上我的輪藏之門的人，生生世世都不會失去人身。發菩提心的人，能夠推動輪藏，就與持誦各種經書的功德沒有差別。』現在輪藏設定大士的雕像，就是從這裡開始的。大士在陳宣帝（Emperor Xuan of Chen，人名）大建元年四月，告訴普建（Pujian，人名）、普成（Pucheng，人名）兩位法師等人說：『我從第四天來，爲了度化眾生。你們要謹慎守護身口意三業，精勤修行佈施、持戒、忍辱、精進、禪定、智慧六度，行懺悔之法，以免墮入地獄、餓鬼、畜生三惡道。』到二十四日，進入涅槃。
【English Translation】 He was named Shuanglin (Double Forest, referring to two trees). He called himself Bodhisattva Shanhui (Bodhisattva Shanhui, Bodhisattva of Good Wisdom) who would attain liberation under the Shuanglin trees. He planted vegetables and fruits and worked as a hired laborer. He worked during the day and returned home at night, expounding the Buddha Dharma with his wife Miaoguang (Miaoguang, personal name). After seven years of ascetic practice, in the second year of Datong, he had many disciples. The Bodhisattva, wishing to guide the masses, sold his wife and held a grand Dharma assembly. In the sixth year of Zhongdatong, the Bodhisattva sent his disciple Fu Wang (Fu Wang, personal name) to the court to present a letter. The emperor issued an edict summoning him to the court. In the intercalary twelfth month, he arrived at Jiankang (Jiankang, place name). The emperor, hearing of the Bodhisattva's miraculous powers, had all the palace gates locked in advance. The Bodhisattva knocked on one gate with a wooden mallet, and all the gates opened automatically. He went straight into the Shanyan Hall (Shanyan Hall, palace name). The emperor asked him who he followed as his teacher. The Bodhisattva replied, 'I follow no one, I have no teacher, I am involved in nothing.' The emperor prepared a vegetarian meal for him. Afterward, the Bodhisattva ascended Mount Zhong (Zhongshan, mountain name) to Dinglin Temple (Dinglin Temple, temple name), and the emperor issued an edict to provide for his needs. In the fifth year of Datong, the Bodhisattva entered the capital again. In March, the emperor summoned him to the Shouguang Hall (Shouguang Hall, palace name) to discuss the true meaning of reality together. The Bodhisattva said, 'Cessation without extinction.' The emperor then requested him to explain the Diamond Sutra. The Bodhisattva waved his hand, struck the table, and left. The emperor did not understand and requested an explanation again. The Bodhisattva then asked for a clapper, ascended the seat, and chanted forty-nine verses before leaving. To this day, these verses are still circulating in the world. One day, the Bodhisattva wore a Taoist crown, a kasaya, and wooden sandals. The emperor asked if he was a monk. The Bodhisattva pointed to the crown on his head. The emperor asked if he was a Taoist. The Bodhisattva pointed to the wooden sandals on his feet. The emperor asked if he was a layman. The Bodhisattva pointed to the kasaya on his body and bid farewell to the emperor before leaving. In the tenth year of Datong, the Bodhisattva held a grand Dharma assembly, universally repenting and eradicating the sins and sufferings of all beings, so that they could quickly attain liberation. The Bodhisattva, considering that the Buddhist scriptures were numerous and people might not be able to read them all, built a large tiered cabinet with a central pillar, opening on eight sides and filled with various scriptures, which he called the Lunzang (Lunzang, a type of Buddhist scripture shelf). He made a vow, saying, 'Those who ascend the gate of my Lunzang will never lose their human form in life after life. Those who generate the Bodhi mind and are able to turn the Lunzang will have the same merit as reciting all the scriptures.' The practice of placing the Bodhisattva's image in the Lunzang began from this point. In the first year of Dajian during the reign of Emperor Xuan of Chen (Emperor Xuan of Chen, personal name), in April, the Bodhisattva told the Dharma masters Pujian (Pujian, personal name) and Pucheng (Pucheng, personal name) and others, 'I came from the Fourth Heaven to liberate sentient beings. You must carefully guard your three karmas of body, speech, and mind, diligently practice the six perfections of generosity, morality, patience, diligence, concentration, and wisdom, and practice the method of repentance to avoid falling into the three evil realms of hell, hungry ghosts, and animals.' On the twenty-fourth day, he entered Nirvana.
槃。壽七十三。阇維收舍利。頂骨葬雙林。今成大道場。大士偈語並行於世。嘗著心王銘。其辭曰。觀心空王。玄妙難測。無名無相。有大神力。能滅千災。成就萬德。體性雖空。能施法則。觀之無形。呼之有聲。為大法將。心戒傳經。水中鹽味。色里膠青。決定是有。不見其形。心王亦爾。身內居停。面門出入。應物隨情。自在無礙。所作皆成。了本識心。識心見佛。是心是佛。是佛是心。唸唸佛心。佛心念佛。欲得早成。戒心自律。凈律凈心。心即是佛。除此心王。更無別佛。欲求成佛。莫染一物。心性雖空。貪瞋體實。入此法門。端坐成佛。到彼岸已。得波羅蜜。慕道真士。自觀自心。知佛在內。不向外尋。即心即佛。即佛即心。心明識佛。曉了識心。離心非佛。離佛非心。非佛莫測。無所堪任。執空滯寂。於此漂沈。諸佛菩薩。了此安心。明心大士。悟此玄音。身心性妙。用無能改。是故智者。放心自在。莫言心王。空無體性。能使色身。作邪作正。非有非無。隱顯不定。心性雖空。能凡能聖。是故相勸。好生防慎。剎那造作。還復漂沈。清凈心智。如世黃金。般若法藏。盡在身心。無為法寶。非淺非深。諸佛菩薩。了此本心。有緣遇者。非去來今。癸巳 梁 天監十二年 魏 延昌二年 甲午 天監十三年
【現代漢語翻譯】 現代漢語譯本： 槃（音譯，指涅槃）。壽七十三歲。荼毗（梵文，指火葬）后收取捨利（梵文，指遺骨）。頂骨被安葬在雙林（指佛陀涅槃之地）。如今那裡成爲了大道場。大士（指菩薩）的偈語流傳於世。他曾經創作《心王銘》，其中的辭句是：『觀照心為空王，玄妙深奧難以測度。無名無相，卻有大神力。能夠消滅千災，成就萬種功德。本體性質雖然是空，卻能施行法則。觀察它沒有形狀，呼喚它卻有聲音。它像是大法的將領，心戒由此傳經。如同水中鹽的味道，如同顏料中的膠和青色。可以確定它是存在的，卻看不見它的形狀。心王也是這樣，在身體內居住停留。從面門出入，應和事物而順隨情感。自在無礙，所做的事情都能成功。瞭解根本，認識心，認識心就能見到佛。這個心就是佛，這個佛就是心。唸唸都是佛心，佛心念念都是佛。想要早日成就，用戒律約束自己的心。清凈戒律，清凈心，心就是佛。除了這個心王，再沒有別的佛。想要尋求成佛，不要沾染任何事物。心性雖然是空，貪婪和嗔恨的本體卻是實在的。進入這個法門，端正地坐著就能成佛。到達彼岸之後，就能得到波羅蜜（梵文，指到達彼岸的方法）。仰慕真理的修行人，自己觀察自己的心。知道佛在自己的內心，不要向外尋求。即心即佛，即佛即心。心明就能認識佛，明白就能認識心。離開心就沒有佛，離開佛就沒有心。不是佛就難以測度，沒有什麼可以勝任。執著于空而停滯于寂靜，就會在這裡漂流沉沒。諸佛菩薩，瞭解這個安心之法。明心的大士，領悟這個玄妙的聲音。身心性微妙，作用無法改變。因此智者，放心自在。不要說心王，空無本體性質。它能使這個色身，作惡作正。非有非無，隱現不定。心性雖然是空，卻能成為凡人，也能成為聖人。因此互相勸告，好好地謹慎防備。剎那間造作惡業，還會再次漂流沉沒。清凈的心智，如同世間的黃金。般若（梵文，指智慧）的法藏，全部都在身心中。無為的法寶，不淺也不深。諸佛菩薩，瞭解這個根本的心。有緣遇到的人，不受過去、現在、未來的限制。癸巳年，梁朝天監十二年，魏朝延昌二年。甲午年，天監十三年。』
【English Translation】 English version: Nirvana. (Parinirvana) Age seventy-three. Cremated and collected Sharira (relics). The skull was buried in Shuanglin (the place where Buddha entered Nirvana). Now it has become a great Bodhimanda (place of enlightenment). The Gatha (verses) of the Mahasattva (great being, Bodhisattva) are circulating in the world. He once wrote the 'Mind King Inscription,' the words of which are: 'Observing the mind as the Empty King, profound and mysterious, difficult to fathom. Without name or form, yet possessing great divine power. Able to extinguish a thousand calamities, accomplishing myriad virtues. Although its essence is empty, it can enact laws. Observing it has no form, calling it has a sound. It is like a great Dharma (law, teaching) general, the precepts of the mind are transmitted through it. Like the taste of salt in water, like glue and blue in color. It is certain that it exists, but its form cannot be seen. The Mind King is also like this, residing within the body. Entering and exiting through the face, responding to things and following emotions. Free and unhindered, whatever it does is accomplished. Understanding the root, recognizing the mind, recognizing the mind sees the Buddha. This mind is the Buddha, this Buddha is the mind. Every thought is the Buddha-mind, the Buddha-mind thinks of the Buddha. If you want to achieve it early, discipline your mind with precepts. Pure precepts, pure mind, the mind is the Buddha. Apart from this Mind King, there is no other Buddha. If you want to seek Buddhahood, do not be tainted by anything. Although the mind-nature is empty, greed and hatred are substantial. Entering this Dharma gate, sitting upright, you can become a Buddha. Having reached the other shore, you can obtain Paramita (perfection). Aspiring truth-seekers, observe your own mind. Know that the Buddha is within, do not seek outwards. Mind is Buddha, Buddha is mind. A clear mind recognizes the Buddha, understanding recognizes the mind. Apart from the mind there is no Buddha, apart from the Buddha there is no mind. If it is not the Buddha, it is difficult to fathom, and nothing can be accomplished. Clinging to emptiness and stagnating in silence, you will drift and sink here. All Buddhas and Bodhisattvas understand this method of settling the mind. Great Bodhisattvas who understand the mind, realize this profound sound. The body, mind, and nature are subtle, and their function cannot be changed. Therefore, wise people, let go of your mind and be at ease. Do not say that the Mind King is empty and without substance. It can cause this physical body to do evil or good. Neither existent nor non-existent, its appearance is uncertain. Although the mind-nature is empty, it can be ordinary or saintly. Therefore, I advise you to be careful and cautious. Creating evil karma in an instant, you will drift and sink again. A pure mind and wisdom are like gold in the world. The treasury of Prajna (wisdom) is entirely within the body and mind. The treasure of non-action is neither shallow nor deep. All Buddhas and Bodhisattvas understand this original mind. Those who encounter it by chance are not bound by the past, present, or future. Year Gui Si, Liang Dynasty, Tianjian twelfth year, Wei Dynasty, Yanchang second year. Year Jia Wu, Tianjian thirteenth year.'
延昌三年 乙未 梁 天監十四年 魏延昌四年正月帝崩太子詡立年六歲母尊胡氏為皇太后臨朝
誦經延壽 梁釋智藏法師。初游建康。帝召見深加敬禮。帝為寶誌大士建塔寺曰開善。敕藏居焉。遇異人曰。師壽止三十一歲。藏乃竭精修道。專誦金剛般若波羅蜜經。至厄之年俄空中曰。承般若力得倍壽矣。果然壽終六十二歲。敕葬獨龍山寶公寺之左。由是江左道俗皆持誦金剛般若經(感應傳)。丙申 天監十五年 魏肅宗孝明帝詡宣武第二子 熙平元年
魏世宗宣武帝作瑤光寺未就。是歲胡太后建永寧寺。皆在宮側。又作石窟寺于伊闕口。金像高丈六尺者一。如中人者十。玉像二。為九層浮圖。高九十丈。上剎復高十丈。靜夜鈴鐸聲聞十里。自佛法入中國。塔廟之盛未之有也(北史)。
石像 梁越州隱岳寺十丈石佛像。初齊明帝建武中僧護造成面樸而亡。次有僧淑襲其未成。至是建安王舍金。委僧祐成之(石佛記)。丁酉 天監十六年 熙平二年
佛名 梁帝敕法師僧紹撰眾經目錄四卷。敕沙門寶唱撰比丘尼傳四卷。又撰眾經佛名三卷。
梁三月帝敕織官。文錦不得為仙人鳥獸之形。裁剪有乖仁恕(帝紀)。
素饌 四月梁武皇帝詔以宗廟用牲牢有累冥道。宜皆以面
【現代漢語翻譯】 現代漢語譯本：延昌三年（乙未年），正值梁朝天監十四年。北魏延昌四年正月，皇帝駕崩，太子元詡即位，年僅六歲，其母胡氏被尊為皇太后，臨朝聽政。
誦經延壽：梁朝釋智藏法師，最初遊歷建康（今南京）。梁武帝召見他，對他非常尊敬。梁武帝為寶誌大士建造塔寺，名為開善寺，敕令智藏法師居住於此。智藏法師遇到一位異人，異人說：『您的壽命只有三十一歲。』智藏法師於是竭盡精力修行，專心誦讀《金剛般若波羅蜜經》。到了三十一歲那年，忽然空中傳來聲音說：『承蒙般若經的力量，您可以增壽一倍。』果然，智藏法師最終享年六十二歲。梁武帝敕令將其安葬在龍山寶公寺的左側。從此，江南一帶的僧人和俗人都誦持《金剛般若經》（見《感應傳》）。丙申年，正值天監十五年，北魏肅宗孝明帝元詡，是宣武帝的第二個兒子，改年號為熙平元年。
北魏世宗宣武帝建造瑤光寺，尚未完成。這一年，胡太后建造永寧寺，兩座寺廟都在皇宮旁邊。又在伊闕口建造石窟寺，其中一尊金像高一丈六尺，與普通人大小的金像有十尊，玉像有兩尊。還建造了一座九層佛塔，高九十丈，塔頂上的剎又高十丈。靜夜裡，鈴鐸的聲音能傳到十里之外。自從佛教傳入中國以來，塔廟的興盛從未有過如此規模（見《北史》）。
石像：梁朝越州隱岳寺有一尊十丈高的石佛像。最初，齊明帝建武年間，僧護開始建造，但面部尚未完成就去世了。後來，僧淑繼承了他的事業，但也沒有完成。到了這時，建安王捐獻了資金，委託僧祐最終完成了這尊佛像（見《石佛記》）。丁酉年，正值天監十六年，改年號為熙平二年。
佛名：梁武帝敕令法師僧紹編撰《眾經目錄》四卷，敕令沙門寶唱編撰《比丘尼傳》四卷，又編撰《眾經佛名》三卷。
梁朝三月，梁武帝敕令織官，文錦上不得織仙人鳥獸的形狀，裁剪要符合仁恕之道（見《帝紀》）。
素饌：四月，梁武帝下詔，認為宗廟用牲畜祭祀會給冥道帶來罪業，應該全部用麵食代替。
【English Translation】 English version: In the third year of Yanchang (乙未 year), corresponding to the fourteenth year of the Tianjian era of the Liang Dynasty. In the first month of the fourth year of Yanchang in the Northern Wei Dynasty, the emperor passed away, and Crown Prince Yuan Xu ascended the throne at the age of six. His mother, the Honorable Hu, was revered as Empress Dowager and ruled from behind the curtain.
Reciting Sutras to Prolong Life: The Liang Dynasty's Dharma Master Shi Zhicang initially traveled to Jiankang (present-day Nanjing). Emperor Wu of Liang summoned him and showed him great respect. Emperor Wu built a pagoda temple for Great Master Baozhi, named Kaisan Temple, and ordered Dharma Master Zhicang to reside there. Dharma Master Zhicang encountered an extraordinary person who said, 'Your lifespan is only thirty-one years.' Dharma Master Zhicang then devoted all his energy to cultivation, focusing on reciting the 'Diamond Prajna Paramita Sutra'. When he reached the age of thirty-one, a voice suddenly came from the sky saying, 'By the power of the Prajna Sutra, you will gain double your lifespan.' Indeed, Dharma Master Zhicang eventually lived to the age of sixty-two. Emperor Wu of Liang ordered him to be buried to the left of Baogong Temple on Dragon Mountain. From then on, monks and laypeople in the Jiangnan area all recited the 'Diamond Prajna Sutra' (see 'Records of Miraculous Responses'). In the year Bing Shen, corresponding to the fifteenth year of the Tianjian era, Emperor Xiaoming of the Northern Wei Dynasty, Yuan Xu, the second son of Emperor Xuanwu, changed the era name to the first year of Xiping.
Emperor Xuanwu of the Northern Wei Dynasty began building Yaoguang Temple, but it was not yet completed. In this year, Empress Dowager Hu built Yongning Temple, both temples being located next to the palace. She also built grotto temples at the mouth of Yique, including one golden statue that was sixteen feet tall, ten golden statues the size of ordinary people, and two jade statues. A nine-story pagoda was also built, ninety feet tall, with a spire on top that was another ten feet tall. In the quiet night, the sound of the bells could be heard ten miles away. Since Buddhism entered China, the prosperity of pagodas and temples had never been on such a scale (see 'History of the North').
Stone Statue: In the Liang Dynasty's Yinyue Temple in Yuezhou, there was a ten-foot-tall stone Buddha statue. Initially, during the Jianwu era of Emperor Ming of the Qi Dynasty, the monk Hu began construction, but he died before completing the face. Later, the monk Shu continued his work, but he also did not complete it. At this time, the Prince of Jian'an donated funds, and entrusted the monk You to finally complete the statue (see 'Record of the Stone Buddha'). In the year Ding You, corresponding to the sixteenth year of the Tianjian era, the era name was changed to the second year of Xiping.
Buddha Names: Emperor Wu of Liang ordered Dharma Master Seng Shao to compile the 'Catalog of Various Sutras' in four volumes, and ordered the Shramana Baochang to compile the 'Biographies of Bhikkhunis' in four volumes. He also compiled the 'Names of Buddhas in Various Sutras' in three volumes.
In the third month of the Liang Dynasty, Emperor Wu of Liang ordered the weaving officials not to weave the shapes of immortals, birds, or beasts on brocade, and that tailoring should conform to the principles of benevolence and forgiveness (see 'Annals of the Emperors').
Vegetarian Offerings: In the fourth month, Emperor Wu of Liang issued an edict, believing that using livestock for sacrifices in ancestral temples would bring sin to the netherworld, and that all sacrifices should be replaced with flour-based foods.
為之。八座朝議以大脯代一元大武。十月詔以宗廟猶用脯修更議代之。於是以大餅代大脯。其餘盡用蔬果(帝紀)。今之茹素辦食者本此也。戊戌 天監十七年 神龜元年
弘明集 梁沙門僧祐律師。自齊初大弘律法。至是帝深加禮敬。祐年衰腳疾。敕肩輿入內殿為六宮受戒。五月二十六日入寂。壽七十四歲。師有三藏記．法苑記．世界記．釋迦譜．弘明集等。並行於世(高僧傳)。己亥 天監十八年 神龜二年
慧約法師別號 梁帝曰。道資人弘。理無虛授。事藉躬親。民信乃立。慧約法師。德高人世。道被幽冥。四月八日延師于等覺殿受菩薩戒。復設無遮大會。帝自受戒后。日唯一食。食止蔬菜。寢居殿所。凈如沙門。帝普通四年制中外毋斥法師慧約名。別號智者。沙門別號自法師始。帝大同元年九月六日智者慧約國師入滅。壽八十四。夏六十三。帝素服臨喪。哭之輟朝一七日。其月二十九日詔葬獨龍山志公墓左。從師得戒者四萬八千人服緦麻哭送葬所。帝大同二年敕改法師所居竹山裡為智者里(梁帝本紀又師塔記)。
高僧傳 梁帝敕御史裴子野撰名僧傳二十卷。會稽釋慧皎著高僧傳十四卷。始漢永平終於是歲凡四百五十餘載。二百五十七人。附見者二百餘人。入大藏流行(葦江集)。
【現代漢語翻譯】 現代漢語譯本：因此，八位大臣在朝廷上商議用大量的肉乾代替一元大武的祭祀。十月，皇帝下詔說宗廟仍然使用肉乾祭祀，需要重新商議代替的方案。於是用大餅代替大塊的肉乾，其餘的祭品全部使用蔬菜水果（出自《帝紀》）。現在吃素準備齋飯的人，就是從這裡開始的。戊戌年，天監十七年，神龜元年。
《弘明集》：梁朝的沙門僧祐律師，從齊朝初期就開始大力弘揚律法。到了這個時候，皇帝對他非常尊敬。僧祐年老體衰，腿腳不便，皇帝下令用肩輿抬他進入內殿，為後宮的妃嬪們授戒。五月二十六日圓寂，享年七十四歲。僧祐律師著有《三藏記》、《法苑記》、《世界記》、《釋迦譜》、《弘明集》等，在世上廣泛流傳（出自《高僧傳》）。己亥年，天監十八年，神龜二年。
慧約法師的別號：梁武帝說：『道需要人來弘揚，真理不會憑空授予，事情要靠親自實踐，百姓的信任才能建立。』慧約法師，德行高尚，為世人所敬仰，他的教誨也澤被幽冥。四月八日，皇帝在等覺殿迎請慧約法師，並在此受菩薩戒。之後又舉辦了無遮大會（an unrestricted offering assembly）。皇帝自從受戒后，每天只吃一頓飯，食物僅限於蔬菜。起居也在殿內，生活如同沙門一般清凈。普通四年，皇帝下令朝廷內外不得直呼法師慧約的名字，而要稱呼他的別號『智者』。沙門有別號，是從慧約法師開始的。大同元年九月六日，智者慧約國師圓寂，享年八十四歲，僧臘六十三年。皇帝身穿素服參加葬禮，悲痛地停止朝政七日。當月二十九日，皇帝下詔將慧約法師安葬在鐘山志公（Zhi Gong）的墓地左側。跟隨慧約法師受戒的四萬八千人身穿粗麻喪服，哭送他到墓地安葬。大同二年，皇帝下令將法師居住的竹山裡改為智者里（出自《梁帝本紀》和《師塔記》）。
《高僧傳》：梁武帝下令御史裴子野撰寫《名僧傳》二十卷。會稽的釋慧皎撰寫《高僧傳》十四卷，從漢朝永平年間開始，到這一年為止，共四百五十多年，記載了二百五十七位高僧的事蹟，附帶記載了二百多人的事蹟。此書被收入大藏經中，廣泛流傳（出自《葦江集》）。
【English Translation】 English version: Therefore, the eight ministers in the court discussed replacing the 'Yuan Da Wu' sacrifice with a large amount of dried meat. In October, the emperor issued an edict stating that the ancestral temple still used dried meat for sacrifices, and a replacement plan needed to be re-discussed. So, large cakes were used to replace the large pieces of dried meat, and all other sacrifices used vegetables and fruits (from 'Imperial Records'). The practice of preparing vegetarian meals for religious purposes today originates from this. Year Wuxu, Tianjian 17th year, Shengui 1st year.
'Hongming Ji': The Liang Dynasty's Shramana (Buddhist monk) and Vinaya Master (expert in monastic rules) Sengyou, began to vigorously promote the Vinaya (monastic rules) from the early Qi Dynasty. By this time, the emperor deeply respected him. Sengyou was old and frail, with leg ailments, and the emperor ordered him to be carried in a shoulder palanquin into the inner palace to administer precepts to the concubines. He passed away on May 26th, at the age of seventy-four. Vinaya Master Sengyou authored 'Sanzang Ji', 'Fayuan Ji', 'Shijie Ji', 'Shijia Pu', 'Hongming Ji', etc., which are widely circulated in the world (from 'Biographies of Eminent Monks'). Year Jihai, Tianjian 18th year, Shengui 2nd year.
The Honorary Title of Dharma Master Huiyue: Emperor Liang said, 'The Dharma needs people to promote it, truth will not be granted in vain, things must be done personally, and the trust of the people can be established.' Dharma Master Huiyue, with noble virtue, is respected by the world, and his teachings also benefit the netherworld. On April 8th, the emperor welcomed Dharma Master Huiyue to the Dengjue Hall and received the Bodhisattva precepts there. Afterwards, an unrestricted offering assembly (Wuzhe Dahui) was held. Since receiving the precepts, the emperor only ate one meal a day, and the food was limited to vegetables. He lived in the palace, and his life was as pure as a Shramana. In the fourth year of the Putong era, the emperor ordered that within and outside the court, Dharma Master Huiyue's name should not be directly called, but his honorary title 'Zhizhe' (Wise One) should be used. The practice of Shramanas having honorary titles began with Dharma Master Huiyue. On September 6th of the first year of the Datong era, National Teacher Zhizhe Huiyue passed away, at the age of eighty-four, with sixty-three years of monastic life. The emperor wore plain clothes to attend the funeral, and mournfully suspended court for seven days. On the 29th of that month, the emperor ordered that Dharma Master Huiyue be buried to the left of Zhi Gong's (鐘山志公) tomb on Zhongshan Mountain. The 48,000 people who received precepts from Dharma Master Huiyue wore coarse hemp mourning clothes and cried as they escorted him to the burial site. In the second year of the Datong era, the emperor ordered that Zhushan Village, where the Dharma Master lived, be renamed Zhizhe Village (from 'Chronicles of Emperor Liang' and 'Record of the Master's Pagoda').
'Biographies of Eminent Monks': Emperor Liang ordered the Imperial Historian Pei Ziye to compile 'Biographies of Famous Monks' in twenty volumes. Shi Huijiao of Kuaiji compiled 'Biographies of Eminent Monks' in fourteen volumes, starting from the Yongping era of the Han Dynasty and ending in this year, covering more than 450 years, recording the deeds of 257 eminent monks, with supplementary records of more than 200 people. This book was included in the Tripitaka and widely circulated (from 'Weijiang Collection').
魏胡太后令諸州各建五級浮圖。諸王貴宦各建寺于洛陽。太后勤設齋施(北史)。庚子 梁 普通元年 正光元年
魏帝 帝加元服。命沙門曇無最道士姜斌講道于禁中(北史又辯正錄)。
西天二十八祖。東土初祖菩提達磨尊者 南天竺國香至王第三子。姓剎帝利。本名菩提多羅。二十七祖般若多羅至其國。受其父王供養。得所施珠試其所言。祖謂之曰。汝于諸法已得通量。夫達磨者通大之義也。宜名菩提達磨。磨咨之曰。我既得法。當往何國而作佛事。祖曰。汝雖得法未可遠遊。且止南天待吾滅后六十七載。當生震旦(東土也)設大法樂。護菩提者不可勝數。磨於是恭稟教義。服勤左右垂四十年。殆祖順世。演化本國。時有二師。一名佛大先。一名佛大勝多。俱同學于佛陀跋陀小乘禪觀。佛大先既遇般若多羅尊者。舍小趣大。與達磨並化。號二甘露門。而佛大勝多更分徒為六宗。一曰有相宗。二曰無相宗。三曰定慧宗。四曰戒行宗。五曰無得宗。六曰寂靜宗。各封己解。別展化源。達磨嘆彼六宗纏于邪見。一一詣彼開化之。六眾開悟。咸誓歸依。時國王名異見。磨之侄也。初信外道。達磨化之歸正。既而念震旦緣熟行化時至。辭于侄王。王為具大舟。實以珍寶泛重溟。三週寒暑達于南海。
【現代漢語翻譯】 現代漢語譯本 魏胡太后下令各州建造五級佛塔。各位王爺和達官顯貴都在洛陽建造寺廟。胡太后勤于設立齋會和佈施（出自《北史》）。庚子年，梁朝普通元年，也是北魏正光元年。
魏孝明帝元詡舉行加冠禮。皇帝命令沙門曇無最和道士姜斌在皇宮中講經論道（出自《北史》和《辯正錄》）。
西天第二十八祖，也是東土初祖菩提達磨尊者（Bodhidharma，意為覺悟的佛法）：他是南天竺國香至王（Xiangzhi King）的第三個兒子，屬於剎帝利種姓（Kshatriya，印度教的第二等級，武士階層）。他本名菩提多羅（Bodhitara）。第二十七祖般若多羅（Prajnatara）來到他的國家，接受香至王的供養，並用所施捨的寶珠來驗證菩提多羅所說的話。般若多羅對他說：『你對於諸法已經通達明瞭。所謂「達磨」（Dharma）就是通達廣大的意思。你應該名為菩提達磨。』菩提達磨請教說：『我既然已經得法，應當前往哪個國家去弘揚佛法呢？』般若多羅說：『你雖然已經得法，但還不能遠遊。暫且留在南天竺，等待我去世后六十七年，應當前往震旦（Zhendan，中國的古稱，指東土）弘揚大法。護持菩提的人數將不可勝數。』於是，菩提達磨恭敬地接受教誨，在般若多羅左右服侍了近四十年，直到般若多羅圓寂。之後，菩提達磨在本國弘揚佛法。當時有兩位法師，一位名叫佛大先（Fodaxian），一位名叫佛大勝多（Fodashengduo），都曾跟隨佛陀跋陀（Buddhabhadra）學習小乘禪觀。佛大先遇到般若多羅尊者后，捨棄小乘而趨向大乘，與菩提達磨一同弘揚佛法，被稱為「二甘露門」。而佛大勝多則將門徒分為六宗：一曰有相宗，二曰無相宗，三曰定慧宗，四曰戒行宗，五曰無得宗，六曰寂靜宗。各自信奉自己的理解，分別發展各自的教化源頭。菩提達磨嘆息這六宗被邪見所迷惑，一一前往開導化解他們。六眾開悟后，都發誓歸依。當時國王名叫異見王（Yijian King），是菩提達磨的侄子。起初信奉外道，菩提達磨教化他歸正。之後，菩提達磨想到前往震旦弘揚佛法的時機已經成熟，於是向異見王辭行。異見王為他準備了大船，裝滿珍寶，航行於茫茫大海。經歷了三年寒暑，到達南海。
【English Translation】 English version Empress Dowager Hu of the Wei Dynasty ordered all provinces to build five-story pagodas. Princes and nobles all built temples in Luoyang. The Empress Dowager diligently organized vegetarian feasts and almsgiving (from the History of the Northern Dynasties). The year Gengzi was the first year of the Ordinary (Putong) era of the Liang Dynasty and the first year of the Zheng Guang era of the Northern Wei Dynasty.
Emperor Xiaoming of the Wei Dynasty (Emperor Yuan Xu) held a capping ceremony. The emperor ordered the Shramana Tan Wu Zui and the Daoist Jiang Bin to lecture on the Dao in the palace (from the History of the Northern Dynasties and the Bian Zheng Lu).
The Twenty-eighth Patriarch of the Western Heaven and the First Patriarch of the Eastern Land, the Venerable Bodhidharma (Bodhidharma, meaning 'Enlightened Dharma'): He was the third son of King Xiangzhi (Xiangzhi King) of Southern India, belonging to the Kshatriya caste (Kshatriya, the second rank in Hinduism, the warrior class). His original name was Bodhitara (Bodhitara). The Twenty-seventh Patriarch Prajnatara (Prajnatara) came to his country, received offerings from King Xiangzhi, and used the donated pearl to test Bodhitara's words. Prajnatara said to him, 'You have already thoroughly understood all Dharmas. The so-called 'Dharma' (Dharma) means thorough and vast. You should be named Bodhidharma.' Bodhidharma asked, 'Now that I have attained the Dharma, which country should I go to in order to propagate Buddhism?' Prajnatara said, 'Although you have attained the Dharma, you cannot travel far yet. Stay in Southern India for now, and wait until sixty-seven years after my death, when you should go to Zhendan (Zhendan, an ancient name for China, referring to the Eastern Land) to propagate the Great Dharma. The number of people who protect Bodhi will be countless.' Thereupon, Bodhidharma respectfully accepted the teachings and served by Prajnatara's side for nearly forty years until Prajnatara passed away. After that, Bodhidharma propagated Buddhism in his own country. At that time, there were two Dharma masters, one named Fodaxian (Fodaxian) and the other named Fodashengduo (Fodashengduo), who had both studied Hinayana meditation with Buddhabhadra (Buddhabhadra). After Fodaxian met the Venerable Prajnatara, he abandoned Hinayana and turned to Mahayana, propagating Buddhism together with Bodhidharma, and they were called the 'Two Gates of Ambrosia'. Fodashengduo then divided his disciples into six schools: one called the School of Characteristics, the second called the School of No-Characteristics, the third called the School of Samadhi and Wisdom, the fourth called the School of Precepts and Conduct, the fifth called the School of No-Attainment, and the sixth called the School of Tranquility. Each believed in their own understanding and developed their own sources of teaching. Bodhidharma sighed that these six schools were entangled in wrong views and went to enlighten and resolve them one by one. After the six groups were enlightened, they all vowed to take refuge. At that time, the king was named King Yijian (Yijian King), who was Bodhidharma's nephew. Initially, he believed in external paths, but Bodhidharma taught him to return to the right path. Later, Bodhidharma thought that the time was ripe to propagate Buddhism in Zhendan, so he bid farewell to King Yijian. King Yijian prepared a large ship for him, filled with treasures, and sailed on the vast ocean. After three years of cold and heat, he arrived in the South Sea.
當此梁普通元年九月二十一日也(傳燈曰七年。今從正宗記)。廣州刺史蕭昂迎禮表聞。武帝覽奏遣使迎請。次年十月一日至建康。帝問曰。朕即位以來造寺寫經度僧不可勝紀。有何功德。祖曰。此但人天小果。如影隨形。雖有非實。帝曰。如何是真功德。祖曰。凈智妙圓體自空寂。帝曰。如何是聖諦第一義。祖曰。廓然無聖。帝曰。對朕者誰。祖曰。不識。帝不領悟。祖知機不契。是月十九日潛之江北。十一月二十三日屆洛陽。當魏孝明帝正光二年也。寓止嵩山少林寺。面壁而坐。魏明帝三詔之。祖終不起。就賜磨衲袈裟。祖亦不受使三返。帝強授之時有僧神光者。博覽群書。善談玄理。聞祖住止乃往參承。是年十二月九日夜天大雪。光堅立庭中遲明積雪過膝。祖憫之問曰。久立雪中。當求何事。光泣曰。愿和尚慈悲開甘露門。廣度群品。至於斷臂哀懇。祖因以易名曰慧可。可乃曰。諸佛法印可得聞乎。祖曰。諸佛法印匪從人得。可曰。我心未寧乞師安心。祖曰。將心來與汝安。可良久曰。覓心了不可得。祖曰。我與汝安心竟。久之祖為慧可等略辯大乘入道四行。其辭曰。夫入道多涂。要而言之不出二種。一理入。二行入理。入者謂藉教悟宗。深信含生同一真性。但為客塵妄想所覆。不能顯了。若舍妄歸真。凝住壁
【現代漢語翻譯】 現代漢語譯本 梁普通元年九月二十一日（《傳燈錄》記載為七年，今採用《正宗記》的說法），廣州刺史蕭昂以禮相迎，上表稟告。梁武帝看了奏表，派遣使者前去迎請。次年十月初一到達建康。梁武帝問道：『朕即位以來，建造寺廟，抄寫經書，度化僧人，不可勝數，有何功德？』達摩祖師回答：『這只是人天小果報，如同影子跟隨形體，雖然有，但並非真實。』梁武帝問：『如何才是真功德？』達摩祖師回答：『清凈智慧，玄妙圓融，本體本來就是空寂的。』梁武帝問：『如何是聖諦第一義？』達摩祖師回答：『廓然空寂，沒有聖者。』梁武帝問：『站在朕面前的是誰？』達摩祖師回答：『不認識。』梁武帝沒有領悟。達摩祖師知道機緣不合，于當月十九日悄悄渡過長江北上。十一月二十三日到達洛陽，時為北魏孝明帝正光二年。他住在嵩山少林寺，面壁而坐。魏明帝多次下詔請他，達摩祖師始終不起身。魏明帝就賜給他磨衲袈裟，達摩祖師也不接受，使者三次返回。魏明帝強行授予時，有一位名叫神光的僧人，博覽群書，善於談論玄理。聽說達摩祖師在此居住，就前去參拜侍奉。當年十二月初九夜晚，天降大雪，神光堅決地站在庭院中，等到天亮時積雪已經沒過膝蓋。達摩祖師憐憫他，問道：『在雪中久立，想要尋求什麼？』神光哭著說：『愿和尚慈悲，開啟甘露之門，廣度眾生。』甚至斷臂哀求。達摩祖師因此給他改名為慧可。慧可於是問道：『諸佛的法印可以聽聞嗎？』達摩祖師說：『諸佛的法印不是從別人那裡得到的。』慧可說：『我的心不得安寧，乞求師父為我安心。』達摩祖師說：『把你的心拿來，我為你安。』慧可過了很久說：『尋找心，最終不可得。』達摩祖師說：『我已經為你安心完畢。』過了很久，達摩祖師為慧可等人略微講述了大乘入道四行，他的話是：『進入佛道有很多途徑，總而言之，不出兩種。一是理入，二是行入。理入，是指通過教義領悟宗趣，深信一切眾生都具有同一真性，只是被客塵妄想所覆蓋，不能顯現出來。如果捨棄虛妄，迴歸真實，凝神安住於牆壁』
【English Translation】 English version In the twenty-first day of the ninth month of the first year of the Putong era of the Liang Dynasty (the Chuandenglu (Transmission of the Lamp) says the seventh year, but now following the Zhengzongji (Record of the Orthodox Lineage)), Xiao Ang (Governor of Guangzhou) welcomed him with courtesy and submitted a memorial. Emperor Wu of Liang read the memorial and sent an envoy to invite him. On the first day of the tenth month of the following year, he arrived in Jiankang. The Emperor asked: 'Since I ascended the throne, I have built temples, copied scriptures, and ordained monks beyond count. What merit is there in this?' The Patriarch (Bodhidharma) replied: 'These are but small fruits of human and heavenly realms, like shadows following forms. Though they exist, they are not real.' The Emperor said: 'What is true merit?' The Patriarch said: 'Pure wisdom, wondrously complete and perfectly round, the essence is inherently empty and still.' The Emperor said: 'What is the First Meaning of the Noble Truth?' The Patriarch said: 'Vast and empty, there are no sages.' The Emperor said: 'Who is standing before me?' The Patriarch said: 'I do not know.' The Emperor did not understand. The Patriarch knew that the opportunity was not ripe, so on the nineteenth day of that month, he secretly crossed the Yangtze River to the north. On the twenty-third day of the eleventh month, he arrived in Luoyang, which was the second year of the Zheng Guang era of Emperor Xiaoming of the Northern Wei Dynasty. He resided at Shaolin Temple on Mount Song, facing a wall in meditation. Emperor Ming of Wei issued three edicts to summon him, but the Patriarch never rose. The Emperor then bestowed upon him a worn-out kasaya, but the Patriarch did not accept it, and the envoy returned three times. When the Emperor forcibly bestowed it, there was a monk named Shenguang (Divine Light), who had extensively studied various books and was skilled in discussing profound principles. Hearing that the Patriarch was residing there, he went to pay homage and serve him. On the ninth night of the twelfth month of that year, there was heavy snow. Shenguang stood firmly in the courtyard, and by dawn, the accumulated snow had passed his knees. The Patriarch, taking pity on him, asked: 'Standing in the snow for so long, what do you seek?' Shenguang wept and said: 'I wish that the Venerable One would have compassion and open the gate of sweet dew, extensively liberating sentient beings.' He even cut off his arm to plead earnestly. The Patriarch then changed his name to Huike (Wisdom Capable). Huike then asked: 'Can the Dharma seal of all Buddhas be heard?' The Patriarch said: 'The Dharma seal of all Buddhas is not obtained from others.' Huike said: 'My mind is not at peace, I beg the Master to pacify my mind.' The Patriarch said: 'Bring your mind here, and I will pacify it for you.' Huike said after a long time: 'Searching for the mind, it is ultimately unattainable.' The Patriarch said: 'I have already pacified your mind completely.' After a long time, the Patriarch briefly explained to Huike and others the Four Practices for entering the Way of the Mahayana, his words were: 'There are many paths to enter the Way, but in summary, they do not go beyond two kinds. First, entering through principle; second, entering through practice. Entering through principle means understanding the essence through teachings, deeply believing that all sentient beings share the same true nature, but it is covered by the dust of external objects and delusive thoughts, and cannot be revealed. If one abandons delusion and returns to truth, concentrating and dwelling on a wall.'
觀無自無他。凡聖一等堅住不移。更不隨於文教。此即與理冥符。無有分別。寂然無為名之理入。行入者有四一報冤行二隨緣行三無所求行四稱法行。謂報冤行者。凡修道人若受苦時當念。我從往昔無數劫中棄本逐末。流浪諸有多起冤憎。違害無限今雖無犯。是我宿殃惡業果熟。非天非人所能見與。甘心忍受。都無怨恨。作是觀時與理相應。體冤進道故名報冤行。隨緣行者。眾生無我並緣業所轉。苦樂齊受皆從緣生。若得勝報榮譽等事。皆是過去夙因所感。緣盡還無何喜之有。得失從緣心無增減。喜風不動冥順於道。名隨緣行無所求行者。世人長迷處處貪著。智者悟真安心無為。萬有皆空無所希冀。三界久居猶如火宅。有身皆苦誰得而安。了達此處息念無求。故經云有求皆苦。無求乃樂。是則無求真為道行。故名。無所求行稱法行者。性凈之理因之為法。此理眾相斯空。無染無著無此無彼。經云法無有我。離我垢故。智者信解此理。應當稱法而行。法體無慳于身命財。行檀舍施心無慳惜。達解三空。不倚不著。但為無垢稱化眾生而不取相。此為自行。亦複利人莊嚴菩提之道。檀施既爾。餘五亦然。為除妄想修行六度而無所行。是名稱法行。是后祖欲返西竺。命門人曰。時將至矣。汝等蓋各言所得。時諸參侍各陳所見。
【現代漢語翻譯】 觀的本性既非自生，也非他生。凡夫和聖人在這點上是完全相同的，堅定不移。它不依賴於任何文字教義，這便是與真理暗合，沒有任何分別。在這種寂靜無為的狀態中，就叫做『理入』。而『行入』有四種：一是報冤行，二是隨緣行，三是無所求行，四是稱法行。 所謂報冤行，是指修行人在遭受痛苦時，應當這樣想：『我從往昔無數劫以來，捨棄根本而追逐枝末，在各種生命形式中流浪，產生了無數的冤家仇敵，違背和傷害了無量的眾生。現在雖然沒有犯錯，但這都是我過去所造惡業的果報成熟了，不是天神或他人所能給予的。』應當甘心忍受，沒有絲毫怨恨。這樣觀想時，就與真理相應，將化解冤仇作為修道的途徑，所以叫做報冤行。 所謂隨緣行，是指眾生沒有獨立的自我，都是被因緣和業力所牽引。苦和樂都是平等地接受，都由因緣而生。如果獲得了好的回報，例如榮譽等，這都是過去世所種下的善因所感召的。因緣散盡之後，一切又將歸於虛無，有什麼值得歡喜的呢？得與失都隨因緣而變化，內心沒有增加或減少。喜悅之風不能動搖他的心，默默地順應于道，這就叫做隨緣行。 所謂無所求行，是指世人常常迷惑，處處貪戀執著。有智慧的人覺悟了真理，內心安住于無為的狀態。明白萬事萬物都是空性的，沒有什麼可以希求的。三界就像久居的火宅一樣，有身體就有痛苦，誰能得到安寧呢？明白了這些道理，就停止妄念，不再有所求。《經》中說：『有所求皆苦，無所求乃樂。』所以，無所求才是真正的修道之行，因此叫做無所求行。 所謂稱法行，是指自性清凈的真理，依循它就叫做『法』。這個真理的各種表象都是空性的，沒有污染，沒有執著，沒有彼此的分別。《經》中說：『法沒有我，因為它遠離了我的污垢。』有智慧的人相信並理解這個真理，就應當依循『法』而行。『法』的本體沒有吝嗇，對於自己的身命和財物，行佈施時，內心沒有吝惜。通達並理解三空（人空、法空、空空）的道理，不依賴，不執著。只是爲了去除眾生的污垢，教化眾生而不著相。這是自我的修行，也能利益他人，莊嚴菩提之道。佈施是這樣，其餘的五度（持戒、忍辱、精進、禪定、智慧）也是如此。爲了去除妄想，修行六度而沒有執著于所修之行，這就叫做稱法行。 後來，后祖（Bodhidharma 菩提達摩）想要返回西竺（India 印度），告訴他的弟子們說：『時間快到了，你們各自說說自己的心得體會吧。』當時，各位侍奉的弟子都陳述了自己的見解。
【English Translation】 The nature of observation is neither self-originated nor other-originated. Ordinary beings and sages are identical in this respect, steadfast and unmoving. It does not rely on any textual teachings; this is in accord with the truth, without any distinctions. In this state of serene non-action, it is called 'Entrance through Principle'. 'Entrance through Practice' has four aspects: first, repaying grievances; second, adapting to conditions; third, seeking nothing; and fourth, acting in accordance with the Dharma (law, principle). Repaying grievances means that when a practitioner experiences suffering, they should think: 'From countless eons in the past, I have abandoned the root and pursued the branches, wandering through various forms of life, creating countless enemies and harming limitless beings. Although I have not committed any offense now, this is the ripening of the karmic consequences of my past evil deeds, not something given by gods or others.' One should willingly endure, without any resentment. When contemplating in this way, one is in accordance with the truth, taking the resolution of grievances as a path of cultivation, hence it is called repaying grievances. Adapting to conditions means that beings have no independent self; they are all driven by conditions and karma. Suffering and joy are equally accepted, both arising from conditions. If one receives good rewards, such as honors, it is due to the good causes planted in the past. When the conditions are exhausted, everything will return to emptiness; what is there to rejoice about? Gains and losses change with conditions, and the mind neither increases nor decreases. The wind of joy cannot move one's heart, silently conforming to the Dao (the Way), this is called adapting to conditions. Seeking nothing means that worldly people are often deluded, clinging and attached everywhere. Wise people awaken to the truth, their minds abiding in a state of non-action. They understand that all things are empty, and there is nothing to seek. The Three Realms (desire realm, form realm, formless realm) are like a burning house that one has lived in for a long time; having a body means having suffering, who can find peace? Understanding these principles, one ceases deluded thoughts and no longer seeks anything. The Sutra (Buddhist scripture) says: 'All seeking is suffering, non-seeking is joy.' Therefore, non-seeking is the true practice of the Dao, hence it is called seeking nothing. Acting in accordance with the Dharma means that the truth of the pure nature is called 'Dharma' when followed. The various appearances of this truth are all empty, without defilement, without attachment, without this or that. The Sutra says: 'The Dharma has no self, because it is free from the defilement of self.' Wise people believe and understand this truth, and should act in accordance with the Dharma. The essence of the Dharma has no stinginess; when giving alms with one's life and possessions, the mind has no reluctance. One understands the principles of the three emptinesses (emptiness of self, emptiness of Dharma, emptiness of emptiness), without relying or clinging. One only seeks to remove the defilements of beings, teaching beings without attachment to appearances. This is self-cultivation, and it also benefits others, adorning the path of Bodhi (enlightenment). Giving alms is like this, and so are the other five perfections (morality, patience, diligence, concentration, wisdom). In order to remove deluded thoughts, one practices the six perfections without attachment to the practice, this is called acting in accordance with the Dharma. Later, the First Ancestor (Bodhidharma 菩提達摩) wanted to return to West India (India 印度), and told his disciples: 'The time is near, you should each speak about your insights.' At that time, the attending disciples all stated their views.
最後慧可出禮三拜。依位而立。祖乃顧慧可而告之曰。昔如來以正法眼付迦葉大士。展轉囑累而至於我。我今付汝。汝當護持。並授汝袈裟以為法信。各有所表宜可知矣。可曰。請師指陳。祖曰。內傳法印以契證心。外付袈裟以定宗旨。慮後代之疑競。指吾西天之人。言汝此方之子。憑何得法。以何證之。汝今受此衣法。卻後難生。但出此衣並吾法偈。用以表明。其化無礙。至吾滅后二百年。衣止不傳。法周沙界。明道者多。行道者少。說理者多。通理者少。潛符密證千萬有餘。汝當闡揚勿輕未悟。一念回機便同本得。聽吾偈曰。吾本來茲土。傳法救迷情。一花開五葉。結果自然成。楞伽經四卷者。蓋如來極談法要。亦可以與世開示悟入。今並付汝。吾本離南印來此東土。為法求人。際會未諧。如愚若訥。今得汝傳授。吾意已終。乃與徒眾往禹門千聖寺止三日。有期城太守楊炫之。問祖曰。西天五印師承為祖。其道如何。祖曰。明佛心宗。行解相應名之曰祖。又問。此外如何。祖曰。須明他心知其今古。不厭有無於法無取。不賢不愚無迷無悟。若能是解故稱為祖。又曰。弟子歸心三寶亦有年矣。適聽師言罔知攸措。愿師慈悲開示宗旨。祖知懇到。即說偈曰。亦不睹惡而生嫌。亦不觀善而勤措。亦不捨智而近愚。亦不拋
【現代漢語翻譯】 現代漢語譯本： 最後，慧可向達摩祖師行了三拜之禮，然後依照位置站立。達摩祖師看著慧可，告訴他說：『過去如來將正法眼藏傳付給迦葉尊者（Mahākāśyapa），輾轉囑託流傳至今傳到我這裡。我現在將它傳付給你，你應當好好守護保持。』同時將袈裟授予慧可，作為傳法的信物，各自所代表的意義應該可以明白了吧。慧可說：『請老師明白地指示。』 達摩祖師說：『內在傳授的是法印，用來契合印證心性；外在付與的是袈裟，用來確定宗旨。這是考慮到後代可能會產生疑惑和爭競，指明我是來自西天的人，而你是此地的人，憑什麼得到佛法？用什麼來證明？你現在接受這衣法，之後可能會有災難產生。但只要拿出這袈裟和我的法偈，就可以用來表明身份，那麼教化就不會有阻礙。到我滅度后兩百年，袈裟的傳授就停止了，但佛法將周遍整個世界。明白道理的人多，修行的人少；說理的人多，通達道理的人少。暗中契合，秘密印證的人，成千上萬還有多。你應當弘揚佛法，不要輕視那些還沒有覺悟的人。只要一念之間回頭，就能與本來具有的佛性相同。聽我的偈語：我本來到這片土地，傳法是爲了拯救迷惑顛倒的眾生。一花開放五片花瓣（比喻禪宗自達摩後分為五家），結果自然會成就。』 達摩祖師還將四卷本的《楞伽經》（Laṅkāvatāra Sūtra）交給慧可，說：『這部經是如來徹底談論佛法要義的經典，也可以用來為世人開示，使他們悟入佛法。現在一併交付給你。我本來離開南印度來到這東土，爲了尋求可以傳法的人。但一直沒有遇到合適的人，我看起來好像愚笨遲鈍一樣。現在得到了你來傳承佛法，我的心願已經了結。』 於是達摩祖師和弟子們前往禹門千聖寺，在那裡住了三天。當時有期城太守楊炫之，問達摩祖師說：『西天五印度的師承以您為祖師，您的道是什麼樣的？』達摩祖師說：『明白佛的心宗，修行和理解相互相應，這樣的人可以稱為祖師。』楊炫之又問：『除此之外，還有什麼？』達摩祖師說：『必須明白他人之心，知道古今之事，不厭惡有，不貪求無，對於佛法沒有執取，不認為自己賢能，也不認為自己愚笨，沒有迷惑，也沒有覺悟。如果能夠這樣理解，就可以稱為祖師。』 楊炫之又說：『弟子歸心三寶也有多年了，剛才聽了老師的話，不知道該怎麼辦才好。希望老師慈悲開示宗旨。』達摩祖師知道他懇切，就說偈語：『也不因為看到惡而產生厭惡，也不因為看到善而努力去做，也不拋棄智慧而接近愚蠢，也不拋棄……』
【English Translation】 English version: Finally, Huike bowed three times to Bodhidharma (達摩祖師), and stood in his place. Bodhidharma looked at Huike and said, 'In the past, the Tathagata (如來) entrusted the Eye of the True Dharma (正法眼藏) to Mahākāśyapa (迦葉尊者), who passed it down through successive entrustments until it reached me. Now I entrust it to you, and you should protect and maintain it well.' At the same time, he gave Huike the robe (袈裟) as a symbol of the Dharma transmission, and the meanings they each represent should be clear. Huike said, 'Please, Master, clearly instruct me.' Bodhidharma said, 'Internally, the Dharma Seal (法印) is transmitted to accord with and certify the mind-nature; externally, the robe is given to establish the doctrine. This is to address the doubts and disputes that may arise in later generations, pointing out that I am from the Western Regions (西天), while you are from this land. By what means did you obtain the Dharma? What proves it? Now that you have received this robe and Dharma, difficulties may arise later. But as long as you present this robe and my Dharma verse, it can be used to clarify your identity, and then the teaching will be unhindered. Two hundred years after my passing, the transmission of the robe will cease, but the Dharma will pervade the entire world. Many will understand the doctrine, but few will practice it; many will explain the principles, but few will comprehend them. Those who secretly accord and silently certify will number in the tens of thousands. You should propagate the Dharma and not despise those who have not yet awakened. With a single thought of turning back, one can be the same as the original nature. Listen to my verse: I originally came to this land to transmit the Dharma and save deluded beings. One flower opens with five petals (a metaphor for the five schools of Chan Buddhism that emerged after Bodhidharma), and the fruit will naturally be realized.' Bodhidharma also gave Huike the four-volume Laṅkāvatāra Sūtra (楞伽經), saying, 'This sutra is a classic in which the Tathagata thoroughly discusses the essentials of the Dharma, and it can also be used to enlighten people and lead them to enter the Dharma. Now I give it to you together. I originally left South India (南印度) and came to this eastern land to seek someone to whom I could transmit the Dharma. But I have not yet met the right person, and I seem foolish and dull. Now that I have you to inherit the Dharma, my wish has been fulfilled.' Then Bodhidharma and his disciples went to Qiansheng Temple (千聖寺) in Yumen (禹門), where they stayed for three days. At that time, Yang Xuanzhi (楊炫之), the prefect of Qicheng (期城), asked Bodhidharma, 'The lineage of the five Indias (五印度) in the Western Regions takes you as the patriarch. What is your Way?' Bodhidharma said, 'Understanding the mind-essence of the Buddha and practicing in accordance with understanding, such a person can be called a patriarch.' Yang Xuanzhi asked again, 'What else is there?' Bodhidharma said, 'One must understand the minds of others, know the affairs of the past and present, not be disgusted with existence, not crave non-existence, not be attached to the Dharma, not consider oneself wise, nor consider oneself foolish, without delusion and without enlightenment. If one can understand in this way, one can be called a patriarch.' Yang Xuanzhi then said, 'I have taken refuge in the Three Jewels (三寶) for many years, but after listening to your words, I do not know what to do. I hope that the Master will compassionately reveal the doctrine.' Bodhidharma knew that he was sincere, so he said in verse, 'Do not generate aversion upon seeing evil, nor diligently strive upon seeing good, nor abandon wisdom to approach foolishness, nor abandon...'
迷而就悟。達大道兮過量。通佛心兮出度。不與凡聖同躔。超然名之曰祖。炫之聞偈悲喜交並曰。愿師久住世間化導群有。祖曰。吾即逝矣不可久留。炫之禮辭而去。祖於是奄然長逝。魏幼主釗與孝莊帝廢立之際。當梁大通之二年十月五日也。其年十二月二十八日葬洛陽嵩州之熊耳山。起塔于定林寺。魏遂以其喪告梁。梁武皇帝即賜寶帛。悉詔宗子諸王。以祭禮而供養之。太子為之文。其略曰。洪惟聖胄大師。荷十力之智印。乘六通而泛海。運悲智于梵方。拯顛危於華土。后三歲。魏使宋云者奉使西域回遇。祖于蔥嶺手攜只履翩翩獨逝。云問之。答曰。西天去。云歸具說之。門人起壙。空棺只履存焉。詔取遺履供養于少林寺。梁武帝聞祖化跡。親為制碑。至唐代宗皇帝。謚號圓覺大師。塔曰空觀(正宗記)。辛丑 普通二年 九月帝建同泰寺 正光二年 帝造大覺寺于鄴都 壬寅 梁 普通三年 魏 正光三年 行正光歷
魏胡太后。于丙申熙平元年遣宋云偕比丘惠生往西域求未至經。自洛陽西行四千里至赤嶺乃出魏境。又西行再期至干羅國而還。得佛經一百七十部。至此二月回達洛陽。魏國通有佛經四百十五部合一千九百一十九卷(魏書佛老志並經目)。癸卯 普通四年 正光四年 甲辰 普通五年 正光
【現代漢語翻譯】 現代漢語譯本： 迷途之人一旦醒悟，便能通達大道，超越常人的境界。通曉佛陀的心意，便能脫離輪迴的苦海。他的境界不與凡人或聖人相同，超越一切，因此被稱為『祖』（祖師）。炫之（人名）聽聞偈語，悲喜交加，說道：『愿師父長久住世，教化引導眾生。』祖師說：『我即將離去，不能久留。』炫之行禮告辭而去。祖師於是安詳地圓寂。正值魏國幼主元釗與孝莊帝元子攸在廢立之際，即梁朝大通二年十月初五。同年十二月二十八日，安葬于洛陽嵩州的熊耳山，並在定林寺建造佛塔。魏國遂將祖師圓寂的訊息告知梁朝。梁武帝蕭衍即賜予珍寶絲綢，並詔令宗室諸王，以祭祀的禮儀進行供養。太子蕭統為祖師撰寫碑文，其大意是：『偉大的聖人後裔，大師（指達摩）身負佛陀十種力量的智慧印記，憑藉六種神通渡海而來，在梵方（指印度）運用慈悲與智慧，拯救華夏大地的危難。』 三年後，魏國的使者宋云奉命出使西域歸來，在蔥嶺（帕米爾高原）遇到祖師，他手提一隻鞋子，獨自翩翩離去。宋云問他去哪裡，祖師回答說：『回西天去。』宋云回國后，將此事詳細稟報。門人打開墳墓，只見空棺中僅存一隻鞋子。朝廷下詔將遺留的鞋子供養在少林寺。梁武帝聽聞祖師示現的化跡，親自為其撰寫碑文。到了唐代宗皇帝時期，追諡為『圓覺大師』，佛塔名為『空觀』（出自《正宗記》）。 辛丑年，普通二年（公元521年）九月，梁武帝建造同泰寺。 正光二年（公元521年），北魏孝明帝在鄴都建造大覺寺。 壬寅年，梁朝普通三年，北魏正光三年，開始施行正光歷。 魏國的胡太后，在丙申熙平元年（公元516年）派遣宋云與比丘惠生前往西域尋求未傳至中原的佛經。他們從洛陽向西行進四千里到達赤嶺，才出了魏國的國境。又向西行進了兩個月到達干羅國后返回。獲得佛經一百七十部。同年二月回到洛陽。魏國總共有佛經四百十五部，共計一千九百一十九卷（出自《魏書·佛老志》及經目）。 癸卯年，普通四年，正光四年。 甲辰年，普通五年，正光五年。
【English Translation】 English version: Having been lost, one awakens to enlightenment. Reaching the Great Path, one surpasses measure. Penetrating the Buddha's mind, one transcends the world. Not treading the same path as ordinary beings or sages, one is supremely named 'Ancestor' (Zu, referring to a Chan Buddhist patriarch). Xuan Zhi (a person's name), hearing the verse, was filled with mingled sorrow and joy, saying, 'May the Master dwell long in the world, transforming and guiding sentient beings.' The Ancestor said, 'I am about to depart and cannot remain long.' Xuan Zhi bowed and took his leave. Thereupon, the Ancestor peacefully passed away. It was during the time when the young ruler Zhao of Wei and Emperor Xiaozhuang were being established and deposed, on the fifth day of the tenth month of the second year of the Datong era of the Liang Dynasty. On the twenty-eighth day of the twelfth month of the same year, he was buried on Mount Xiong'er in Songzhou, Luoyang, and a pagoda was erected at Dinglin Temple. Wei then informed Liang of his passing. Emperor Wu of Liang, Xiao Yan, immediately bestowed precious silks and ordered all the princes and kings of the imperial clan to make offerings with sacrificial rites. The Crown Prince wrote an inscription for him, the gist of which was: 'Great is the holy descendant, the Master (referring to Bodhidharma) bearing the wisdom seal of the Buddha's ten powers, crossing the sea with the six supernatural powers, employing compassion and wisdom in the Brahma realm (referring to India), rescuing the perilous in the land of China.' Three years later, the Wei envoy Song Yun, returning from a mission to the Western Regions, encountered the Ancestor in the Pamir Mountains, carrying a single shoe and departing alone. Yun asked him where he was going, and the Ancestor replied, 'Returning to the Western Heaven.' Yun returned and reported this in detail. The disciples opened the tomb, and only a single shoe remained in the empty coffin. An edict was issued to enshrine the remaining shoe at Shaolin Temple. Emperor Wu of Liang, hearing of the Ancestor's manifested traces, personally composed an inscription for him. During the reign of Emperor Daizong of the Tang Dynasty, he was posthumously honored with the title 'Great Master Yuanjue,' and the pagoda was named 'Kongguan' (from the 'Zhengzong Ji'). In the year Xin Chou, the second year of the Putong era (521 AD), in the ninth month, Emperor Wu of Liang built Tongtai Temple. In the second year of the Zheng Guang era (521 AD), Emperor Xiaoming of Northern Wei built Dajue Temple in Yedu. In the year Ren Yin, the third year of the Putong era of the Liang Dynasty, and the third year of the Zheng Guang era of the Wei Dynasty, the Zheng Guang calendar was implemented. Empress Dowager Hu of Wei, in the first year of the Xiping era, Bing Shen (516 AD), sent Song Yun and the monk Hui Sheng to the Western Regions to seek scriptures that had not yet reached China. They traveled four thousand li west from Luoyang to the Red Ridge before leaving the territory of Wei. They traveled west for another two months to the country of Ganluo before returning. They obtained one hundred and seventy Buddhist scriptures. In the second month of the same year, they returned to Luoyang. The Wei kingdom had a total of four hundred and fifteen Buddhist scriptures, totaling one thousand nine hundred and nineteen volumes (from the 'Wei Shu: Treatise on Buddhism and Taoism' and the scripture catalog). In the year Gui Mao, the fourth year of the Putong era, and the fourth year of the Zheng Guang era. In the year Jia Chen, the fifth year of the Putong era, and the fifth year of the Zheng Guang era.
五年 乙巳 普通六年 孝昌元年 丙午 普通七年 孝昌二年
梁昭明太子統。創惠義殿于東宮。招天下名僧居之。帝賜法師慧超。為壽光學士(梁紀僧傳)。丁未 梁 大通元年 帝建同泰寺成 魏 孝昌三年 孝昌四年三月帝遇弒改年曰永安 戊申 大通二年 魏敬宗孝莊帝子攸 永安元年
魏戊申年正月。帝惡鄭儼徐紇等。密詔爾朱榮舉兵內向。榮以高歡為前鋒。行至上黨。帝復以私詔止之。鄭儼徐紇恐禍及己謀酖帝。三月帝暴殂。太后立皇女為帝。復下詔稱實皇女。改立故臨洮王寶暉世子釗。始生三歲。爾朱榮聞之大怒。謂元天穆曰。主上晏駕春秋十九。海內猶謂之幼君。況奉未言之兒以臨天下。欲求治安可乎。三月爾朱榮元天穆迎彭城宣武王之子長樂王子攸于河橋即皇帝位。是曰敬宗。改元永安。榮遣騎害太后及幼主于河陰(北史)。爾朱覆姓。其先契胡部落太人。代為酋帥。居爾朱川。因之以為姓也。己酉 梁 中大通元年 魏 永安二年七月帝始入宮
梁三月二十七日。法雲法師遷寂。壽六十三。二宮悲慟。敕給東園秘器。凡百喪事皆從王府。敕葬定林寺側。立銘志焉(本傳)。
梁九月。帝幸同泰寺設四部無遮大會。行清凈大舍。群臣祈白三寶。奉表請帝還宮(梁
【現代漢語翻譯】 現代漢語譯本 五年 乙巳（公元529年），普通六年，孝昌元年。
丙午（公元530年），普通七年，孝昌二年。
梁昭明太子蕭統，在東宮建立惠義殿，招攬天下著名僧人居住。梁武帝賜法師慧超『壽光學士』的稱號（見《梁紀僧傳》）。
丁未（公元531年），梁朝大通元年。梁武帝建成同泰寺。
北魏孝昌三年。孝昌四年三月，北魏皇帝遇刺，改年號為永安。
戊申（公元532年），大通二年。北魏敬宗孝莊帝元子攸，永安元年。
北魏戊申年正月，皇帝厭惡鄭儼、徐紇等人，秘密下詔給爾朱榮，命其舉兵向內。爾朱榮以高歡為前鋒，行軍至上黨。皇帝又以私下詔書阻止他。鄭儼、徐紇害怕災禍降臨到自己頭上，陰謀用毒酒謀害皇帝。三月，皇帝突然駕崩。太后立皇女為帝，又下詔稱確實是皇女。后又改立原臨洮王元寶暉的世子元釗，當時才三歲。爾朱榮聽聞此事，勃然大怒，對元天穆說：『主上駕崩時春秋十九歲，海內還認為他是年幼的君主，何況擁立一個未會說話的幼兒來治理天下，想要天下太平安定可能嗎？』三月，爾朱榮、元天穆在河橋迎接彭城宣武王的兒子元子攸即位為皇帝，這就是敬宗。改年號為永安。爾朱榮派騎兵在河陰殺害了太后和幼主（見《北史》）。爾朱，是複姓，他們的先祖是契胡部落的大人，世代為酋帥，居住在爾朱川，因此用它作為姓氏。
己酉（公元533年），梁朝中大通元年。北魏永安二年七月，皇帝開始入宮。
梁朝三月二十七日，法雲法師圓寂，享年六十三歲。宮中上下都非常悲痛，皇帝下令供給東園秘器，所有喪事都按照王府的規格辦理，並下令安葬在定林寺旁邊，立碑銘記他的事蹟（見《本傳》）。
梁朝九月，梁武帝到同泰寺舉行四部無遮大會，行清凈大舍。群臣祈求佛、法、僧三寶，奉上奏表請求皇帝還宮（見《梁書》）。
【English Translation】 English version Year 5th YiSi (529 AD), the 6th year of the Putong era, the 1st year of the Xiaochang era.
Year 7th BingWu (530 AD), the 7th year of the Putong era, the 2nd year of the Xiaochang era.
Prince Zhaoming of Liang, Xiao Tong, established the Huiyi Hall in the East Palace, inviting famous monks from all over the country to reside there. Emperor Wu of Liang bestowed upon Dharma Master Huichao the title of 'Scholar of Shougong' (as recorded in 'Biographies of Monks in the Liang Dynasty').
Year DingWei (531 AD), the 1st year of the Datong era of the Liang Dynasty. Emperor Wu of Liang completed the construction of Tongtai Temple.
The 3rd year of the Xiaochang era of the Northern Wei Dynasty. In the 3rd month of the 4th year of the Xiaochang era, the emperor of Northern Wei was assassinated, and the era name was changed to Yong'an.
Year WuShen (532 AD), the 2nd year of the Datong era. Emperor Jingzong Xiaozhuang of Northern Wei, Yuan Ziyou, the 1st year of the Yong'an era.
In the first month of the WuShen year of the Northern Wei Dynasty, the emperor disliked Zheng Yan, Xu He, and others, and secretly issued an edict to Erzhu Rong, ordering him to raise troops inward. Erzhu Rong took Gao Huan as the vanguard and marched to Shangdang. The emperor then stopped him with a private edict. Zheng Yan and Xu He, fearing that disaster would befall them, plotted to poison the emperor. In the third month, the emperor suddenly died. The Empress Dowager established the emperor's daughter as the emperor, and then issued an edict claiming that she was indeed the emperor's daughter. Later, Yuan Zhao, the son of Yuan Baohui, the former Prince of Lintao, was established, who was only three years old at the time. Erzhu Rong was furious when he heard about this and said to Yuan Tianmu: 'When the emperor passed away, he was only nineteen years old, and the country still considered him a young ruler. How much more so to support an infant who cannot speak to rule the world? Is it possible to seek peace and stability?' In the third month, Erzhu Rong and Yuan Tianmu welcomed Yuan Ziyou, the son of Prince Xuanwu of Pengcheng, to ascend the throne at the Heqiao Bridge. This was Emperor Jingzong. The era name was changed to Yong'an. Erzhu Rong sent cavalry to kill the Empress Dowager and the young ruler in Heyin (as recorded in 'History of the North'). Erzhu is a compound surname. Their ancestors were the chiefs of the Qihu tribe, who were chieftains for generations and lived in the Erzhu River, hence the surname.
Year JiYou (533 AD), the 1st year of the Zhongdatong era of the Liang Dynasty. In the seventh month of the 2nd year of the Yong'an era of the Northern Wei Dynasty, the emperor began to enter the palace.
On the 27th day of the third month of the Liang Dynasty, Dharma Master Fayun passed away at the age of sixty-three. The entire palace was in great sorrow. The emperor ordered the supply of secret instruments from the Eastern Garden, and all funeral affairs were handled according to the standards of the Prince's residence. He also ordered that he be buried next to Dinglin Temple and that a stele be erected to commemorate his deeds (as recorded in 'His Biography').
In the ninth month of the Liang Dynasty, Emperor Wu of Liang went to Tongtai Temple to hold the Four-Part Unobstructed Assembly, performing pure and great offerings. The ministers prayed to the Three Jewels of Buddha, Dharma, and Sangha, and presented a memorial requesting the emperor to return to the palace (as recorded in 'Book of Liang').
帝本紀)。庚戌 中大通二年 魏十月立長廣王改建明元年十二月爾朱兆害莊帝
魏孝莊帝。既外逼于爾朱榮恒怏怏。又懲河陰之難。密有圖榮之意。八月榮與元天穆入朝。帝手刃之。天穆俱死。內外喜噪聲滿洛陽。百僚入賀。十月汾州刺史爾朱兆聞兄榮死。自汾州帥騎據晉陽。爾朱世隆兆共推大原太守長廣王曄即皇帝位。改元建明。十二月兆輕兵倍道兼行扣宮門。執莊帝遷晉陽縊殺之(北史)。辛亥 中大通三年四月太子統卒 魏 節閔帝恭普泰元年 安定王朗中興元年
魏二月。廣陵王恭好學有志度。關西大行臺薛孝通。說爾朱世隆立之。是時世隆鎮洛陽。乃以長廣王之命禪位於廣陵王恭。獻文帝之孫。是曰節閔帝。改元普泰。封長廣王曄為東海王。高歡起兵討爾朱兆。以兆弒孝莊也。孫騰說歡曰。今朝廷隔絕。號令無所稟。不權有所立。則眾將沮散。歡乃立渤海太守安定王元朗為帝。即位於信都(今真定路冀州也。高歡所生之地也)。改元中興。以歡為侍中丞相。都督中外諸軍事。歡以安定王元朗疏遠。乃使僕射魏蘭根慰諭洛陽。觀節閔帝之為人。欲復奉之。蘭根以節閔神采高明於後恐難制。因而與高幹兄弟乃崔陵共歡廢之。歡遂幽節閔帝于崇訓佛寺。更立孝莊孫廣平王之子平陽王修。是為孝
武帝。使安定王元朗作詔策而禪位。歡酖節閔于門下省。葬用殊禮。並害元朗。高歡信都(冀州郡名)人也。初自魏孝明帝孝昌三年劉賁薦之於討虜大都督爾朱榮。榮擢用之。初葛榮部眾流入並穎者二十餘萬。為契胡陵暴。皆不聊生謀亂不止。爾朱兆患之。問計于高歡。歡曰宜選王腹心使統之。兆遂以其眾委歡。歡以兆醉言恐醒而悔之。遂出宣言受委統鎮兵。可集汾東受號令。乃建牙陽四川軍士素惡兆而樂屬歡莫不皆至。及歡之討兆也。永熙二年。兆奔彰德路韓陵山投林中。殺所乘白馬自縊于樹。高歡親臨而厚葬之(魏書)。壬子 梁 中大通四年 魏孝武帝修史曰出帝 永熙元年四月改元 癸丑 中大通五年 永熙二年
梁二月二十六日。帝幸同泰寺。講金剛經三七日。設道俗無遮大會。三十一萬九千六百四十二人(義楚六帖)。甲寅 中大通六年 西魏永熙三年 帝奔長安 東魏孝靜帝 天平元年
魏孝武帝永熙三年正月。中軍將軍王思政言于武帝曰。高歡之心昭然可知。洛陽非用武之地。宜就宇文泰于長安。帝深然之。乃廣徴州郡兵。東郡太守裴俠帥所部詣洛陽。王思政問曰。今權臣擅命。王室日卑奈何。俠曰。宇文泰為三軍所推。居百二之地。所謂已操戈矛肯授人以柄。雖欲投之恐無異避湯
【現代漢語翻譯】 現代漢語譯本：武帝讓安定王元朗起草詔書，禪讓帝位。高歡在門下省用毒酒鴆殺了節閔帝，以特殊的禮儀安葬，並殺害了元朗。高歡是信都（冀州郡名）人。當初，魏孝明帝孝昌三年，劉賁向討虜大都督爾朱榮推薦了他，爾朱榮提拔重用了他。起初，葛榮的部眾流入并州、穎州的有二十多萬，被契胡人欺凌殘暴，都無法生存，謀反不止。爾朱兆對此感到憂慮，向高歡詢問計策。高歡說：『應該選王的心腹去統領他們。』爾朱兆於是把他的部眾委託給高歡。高歡認為爾朱兆是酒後之言，恐怕醒來會後悔，於是公開宣佈接受委託，統領鎮兵，可以到汾東集合接受號令。於是建立牙旗，陽四川的軍士一向厭惡爾朱兆而樂於歸屬高歡，沒有不來的。等到高歡討伐爾朱兆時，永熙二年，爾朱兆逃到彰德路韓陵山，躲藏在樹林中，殺了所乘的白馬，在樹上自縊而死。高歡親自前往，以厚禮安葬了他（《魏書》）。壬子，梁朝中大通四年，魏孝武帝修史，稱其為出帝。永熙元年四月改年號。癸丑，中大通五年，永熙二年。 梁朝二月二十六日，皇帝駕臨同泰寺，講解《金剛經》二十一天，設定道俗無遮大會，參加者有三十一萬九千六百四十二人（《義楚六帖》）。甲寅，中大通六年，西魏永熙三年，皇帝逃往長安。東魏孝靜帝天平元年。 魏孝武帝永熙三年正月，中軍將軍王思政對孝武帝說：『高歡的野心昭然若揭，洛陽不是用武之地，應該去長安投靠宇文泰。』孝武帝深以為然，於是廣泛徵召州郡的士兵。東郡太守裴俠率領所部前往洛陽。王思政問道：『現在權臣專權，王室日益衰微，該怎麼辦？』裴俠說：『宇文泰為三軍所推舉，佔據著險要之地，這正是所謂的已經手握戈矛，怎麼肯把把柄交給別人呢？即使想投奔他，恐怕也和夏桀逃避商湯一樣無處可逃。』
【English Translation】 English version: Emperor Wu had Yuan Lang, the Prince of Anding, draft an edict to abdicate the throne. Gao Huan poisoned Emperor Jiemin in the Department of State Affairs, buried him with special honors, and also killed Yuan Lang. Gao Huan was from Xindu (a commandery in Ji Province). Initially, in the third year of Xiaochang during the reign of Emperor Xiaoming of the Wei dynasty, Liu Ben recommended him to Er Zhu Rong, the Grand General of Punitive Expeditions, who promoted and employed him. At first, more than 200,000 of Ge Rong's followers flowed into Bing and Ying provinces, where they were oppressed and brutalized by the Qihu people, making their lives unbearable and leading to constant rebellions. Er Zhu Zhao was troubled by this and asked Gao Huan for advice. Gao Huan said, 'It is appropriate to select a trusted confidant of the king to lead them.' Er Zhu Zhao then entrusted his followers to Gao Huan. Gao Huan thought that Er Zhu Zhao's words were spoken in a drunken state and feared that he would regret them when he sobered up, so he publicly announced that he had accepted the commission to lead the garrison troops and that they could assemble in Fendong to receive orders. Thus, he established his banner, and the soldiers of Yangsi Prefecture, who had always disliked Er Zhu Zhao and were happy to belong to Gao Huan, all came. When Gao Huan was about to attack Er Zhu Zhao, in the second year of Yongxi, Er Zhu Zhao fled to Hanling Mountain in Zhangde Road, hid in the forest, killed the white horse he was riding, and hanged himself from a tree. Gao Huan personally went to the site and buried him with great ceremony (from the Book of Wei). On the Renzi day, in the fourth year of the Great Common Era of the Liang dynasty, Emperor Xiaowu of the Wei dynasty revised the history books and referred to him as the 'Deposed Emperor'. The era name was changed in the fourth month of the first year of Yongxi. On the Guichou day, in the fifth year of the Great Common Era, it was the second year of Yongxi. On the twenty-sixth day of the second month of the Liang dynasty, the emperor visited Tongtai Temple and lectured on the 'Diamond Sutra' for twenty-one days. He held an Unrestricted Assembly for both monks and laypeople, attended by 319,642 people (from 'Yichu's Six Compilations'). On the Jiayin day, in the sixth year of the Great Common Era, it was the third year of Yongxi in the Western Wei dynasty, and the emperor fled to Chang'an. It was the first year of Tianping during the reign of Emperor Xiaojing of the Eastern Wei dynasty. In the first month of the third year of Yongxi during the reign of Emperor Xiaowu of the Wei dynasty, Wang Sizheng, the General of the Central Army, said to Emperor Xiaowu, 'Gao Huan's ambition is obvious. Luoyang is not a place for military action. We should go to Chang'an and rely on Yuwen Tai.' Emperor Xiaowu deeply agreed, so he widely recruited soldiers from the prefectures and counties. Pei Xia, the Prefect of Dong Commandery, led his troops to Luoyang. Wang Sizheng asked, 'Now that powerful ministers are usurping authority and the royal family is declining day by day, what should we do?' Pei Xia said, 'Yuwen Tai is supported by the three armies and occupies a strategic location. This is what is meant by 'having already grasped the spear and shield, how could he hand the handle to others?' Even if we wanted to join him, I am afraid there would be no escape, just like Jie fleeing from Tang.'
而入火也。思政曰如何而可。俠曰。圖歡有立至之憂。西巡有將來之慮。且至關右徐思其宜。七月歡覺其變。引兵渡河。孝武遂帥南陽王寶炬清河王亶廣陽王湛(直深反)。以五千騎西奔。宇文泰備儀衛迎帝。遂入長安。高歡入洛陽。舍于永寧寺。十月魏丞相歡又奉表于孝武帝曰。陛下若遠賜一制許還京洛。臣當師勒文武式清宮禁。若返正無日則七廟不可無主。萬國須有所歸。臣寧負陛下不負社稷。帝亦不答。歡乃集百官耆老。立清河王亶之世子善見為帝。孝文帝之曾孫也。年十一即位於城東北。改元天平。遷都於鄴。孝武都長安。與僕射宇文泰有隙。十二月飲酒遇鴆殂。年二十五。泰奉太宰南陽王寶炬即皇帝位(魏書)。
元魏
姓拓跋氏。其祖本北狄鮮卑(山名)胡人也。秦漢之前。未嘗與中國通。魏明帝景初年間。始與之和親。晉初有拓跋猗廬。出居樓煩。惠帝太安二年乃拓跋祿官之九年也。拓跋居代郡。嘗佐劉琨拒石勒。晉封之為代王。世有代北及部落分散經六十餘年。至東晉時。秦主符堅伐代拾翼健。健為子實所弒。實亦卒。其孫圭走依獨孤部。是曰廬孫。東晉武帝太元元年。廬孫拾翼涉圭魏書云圭即太祖道武皇帝也。出據朔州東三百里築城邑號恒安。為秦護軍故羈屬符秦。晉太元八年十一月
【現代漢語翻譯】 現代漢語譯本： 然後就像進入火中一樣。思政問：『怎樣做才可以呢？』 俠回答說：『擁立圖歡有立即產生的憂患，向西巡視有將來可能發生的顧慮。況且到達關右後，再慢慢考慮適宜的辦法。』 七月，高歡發覺了孝武帝的變動，率領軍隊渡過黃河。孝武帝於是率領南陽王寶炬（Nanyang Wang Baoju，人名）、清河王亶（Qinghe Wang Dan，人名）、廣陽王湛（Guangyang Wang Zhan，人名），帶領五千騎兵向西奔逃。宇文泰（Yuwen Tai，人名）準備好儀仗隊迎接孝武帝，於是進入長安。高歡進入洛陽，住在永寧寺。十月，魏丞相高歡又向孝武帝上表說：『陛下如果能恩賜一道詔令，允許返回京城洛陽，我應當率領文武百官整肅宮廷禁地。如果返回京城沒有希望，那麼七廟（Qimiao，古代帝王的宗廟）不可沒有主人，天下百姓需要有所歸屬。我寧願辜負陛下，也不願辜負國家。』 孝武帝沒有回覆。高歡於是召集百官和年長的人，擁立清河王亶的世子善見（Shanjian，人名）為皇帝，他是孝文帝的曾孫。善見年僅十一歲，在城東北即位，改年號為天平，遷都到鄴城。孝武帝在長安，與僕射宇文泰有隔閡。十二月，飲酒時被毒死，年僅二十五歲。宇文泰擁立太宰南陽王寶炬即位為皇帝（出自《魏書》）。 元魏 姓拓跋氏（Tuoba Shi，姓氏）。他們的祖先本來是北狄鮮卑（Xianbei，古代民族）（山名）胡人。秦漢之前，未曾與中原地區交往。魏明帝景初年間，才開始與他們和親。晉朝初期有拓跋猗廬（Tuoba Yilu，人名），遷居到樓煩。惠帝太安二年，是拓跋祿官（Tuoba Luguan，人名）在位的第九年。拓跋氏居住在代郡，曾經幫助劉琨（Liu Kun，人名）抵抗石勒（Shi Le，人名）。晉朝封他為代王。世代統治代北以及部落分散的地區六十多年。到了東晉時期，秦王符堅（Fu Jian，人名）攻打代國的拾翼健（Shi Yijian，人名）。拾翼健被他的兒子實（Shi，人名）所殺。實也去世了。他的孫子圭（Gui，人名）逃亡依附獨孤部。他就是廬孫（Lusun，人名）。東晉武帝太元元年，廬孫拾翼涉圭，《魏書》中說圭就是太祖道武皇帝。出兵佔據朔州以東三百里的地方，修築城邑，號稱恒安。因為是秦朝護軍，所以隸屬於符秦。晉太元八年十一月
【English Translation】 English version: And then it's like entering fire. Si Zheng asked, 'How can it be done?' Xia replied, 'Establishing Tu Huan has immediate worries, and a western tour has future concerns. Moreover, after arriving at Guan You, slowly consider the appropriate methods.' In July, Gao Huan detected Emperor Xiaowu's change and led his troops across the Yellow River. Emperor Xiaowu then led Nanyang Wang Baoju (Nanyang Wang Baoju, personal name), Qinghe Wang Dan (Qinghe Wang Dan, personal name), and Guangyang Wang Zhan (Guangyang Wang Zhan, personal name), with five thousand cavalry to flee west. Yuwen Tai (Yuwen Tai, personal name) prepared ceremonial guards to welcome the emperor and then entered Chang'an. Gao Huan entered Luoyang and stayed at Yongning Temple. In October, Wei Chancellor Gao Huan again submitted a memorial to Emperor Xiaowu, saying, 'If Your Majesty could bestow an edict allowing a return to the capital Luoyang, I should lead civil and military officials to purify the palace grounds. If there is no hope of returning to the capital, then the Seven Temples (Qimiao, ancestral temples of ancient emperors) cannot be without a master, and the people of the world need a place to belong. I would rather fail Your Majesty than fail the nation.' Emperor Xiaowu did not reply. Gao Huan then gathered officials and elders and established Shan Jian (Shanjian, personal name), the heir of Qinghe Wang Dan, as emperor. He was the great-grandson of Emperor Xiaowen. Shan Jian was only eleven years old, ascended the throne in the northeast of the city, changed the era name to Tianping, and moved the capital to Ye. Emperor Xiaowu was in Chang'an and had a rift with Pu She Yuwen Tai. In December, he was poisoned while drinking and died at the age of twenty-five. Yuwen Tai supported the Grand Tutor Nanyang Wang Baoju to ascend the throne as emperor (from the Book of Wei). Yuan Wei The surname is Tuoba Shi (Tuoba Shi, surname). Their ancestors were originally Northern Di Xianbei (Xianbei, ancient ethnic group) (mountain name) barbarians. Before the Qin and Han dynasties, they never had contact with the Central Plains. It was not until the Jingchu era of Emperor Ming of Wei that they began to make peace through marriage. In the early Jin Dynasty, there was Tuoba Yilu (Tuoba Yilu, personal name), who moved to Loufan. The second year of Emperor Hui's Tai'an reign was the ninth year of Tuoba Luguan's (Tuoba Luguan, personal name) reign. The Tuoba clan lived in Dai Commandery and once helped Liu Kun (Liu Kun, personal name) resist Shi Le (Shi Le, personal name). The Jin Dynasty enfeoffed him as the King of Dai. They ruled Daibei and the scattered tribes for more than sixty years. During the Eastern Jin Dynasty, Fu Jian (Fu Jian, personal name), the King of Qin, attacked Shi Yijian (Shi Yijian, personal name) of the Dai state. Shi Yijian was killed by his son Shi (Shi, personal name). Shi also died. His grandson Gui (Gui, personal name) fled and relied on the Dugu tribe. He was Lusun (Lusun, personal name). In the first year of Emperor Wu of the Eastern Jin Dynasty, Lusun Shi Yijian Gui, the Book of Wei says that Gui was Emperor Taizu Daowu. He led troops to occupy a place three hundred miles east of Shuozhou, built a city, and called it Heng'an. Because he was a Qin Dynasty protector-general, he belonged to Fu Qin. November of the eighth year of the Taiyuan reign of the Jin Dynasty.
符堅敗於晉。太元十一年春正月。圭乃大會部落宗族于牛川。即代王位。年曰登國元年。徙居定襄之盛樂(定襄乃冀寧路忻州之郡名也。冀域)。務農息民。國人悅之。圭尋改稱魏王。丙申晉太元二十一年。圭始建天子旌旗出警入蹕。改年曰皇始。戊戌年遷都平城(今西京路大同也。郡名雲中。單于臺白登在焉。冀域)。始營宮室。建宗廟立社稷。歲五祭宗廟。用分至及臘也。十二月圭即皇帝位。改年曰天興。命朝野皆束髮加帽。追尊遠祖毛以下二十七人皆為皇帝。始依效古制定郊廟朝饗禮樂。置五經博士。增國子大學生員合三千人。己酉年十月。圭為賀蘭氏夫人所生子清河王紹所弒。圭歷位二十四年。壽三十九歲。圭長子嗣殺紹而立。明元帝也。泰常八年拔洛陽袞豫皆平。是時天下唯二國。謂之南北朝。柔然寇魏邊。魏筑長城。自赤城西至五原延袤二千里。備置戍卒以備柔然。五月明元還平城。十一月殂。在位十五年。壽三十二。太子世祖太武帝燾立。毀殘釋教在位二十九年。壽三十五。皇孫高宗文成帝浚立。詔復釋氏之教尊敬之。在位十三年。壽二十六。長子顯祖獻文帝弘立。在位五年。遜位於子宏。群臣上尊號曰太上皇帝。總軍國大事。高祖孝文帝宏即位。年五歲。在位二十九年。遷都洛陽。去胡衣冠。絕虜語
。尊華風。初服袞冕朝饗。定戶籍。制五等公服。起明堂辟雍。太和十五年馮太后崩。孝文依古禮服喪三年。太和十六年命群臣議行次。承晉。為水德。太和二十年詔謂土者黃中之色。萬物之元。改姓元氏。壽三十三歲。第二子世宗宣武帝恪立。在位十六年。壽三十三。宣武第二子肅宗孝明帝詡立。在位十二年。壽十九。敬宗孝莊帝立。在位三年。壽二十四。節閔帝恭平安定王元朗立。二俱被害。孝武帝修避高歡西奔長安。自是西東分理。
右元魏十二主一百四十九年分曰西東(西三王二十二年禪于周東一王十七年禪于北齊)。
魏譯佛經師十九人。出經律論四百十九部凡一千九百餘卷。僧至二百萬。國家大寺四十七所。三公等寺八百四十所。百姓所造寺院三萬一千所(魏書又辯正錄)。柔然者夷狄國名。姓郁久間氏。始元魏神元之末。掠騎得一奴。發始齊眉忘本姓名。其主字之曰木骨閭。木骨閭者首禿也。木骨閭與郁久間聲相近。得以為氏。木骨閭在代猗廬時坐後期當斬。亡匿廣漢溪谷間。有眾百餘人。至其子車鹿會雄健。始有部眾。自號柔然。魏太武帝燾。以其無知狀類于蟲故。改其號蠕蠕(北史)。乙卯 梁 大同元年 西魏文帝寶炬 大統元年 東魏 天平二年
西魏文帝造般若寺。帝
【現代漢語翻譯】 現代漢語譯本：尊崇華夏風俗，開始穿戴袞冕進行朝會和祭祀。確定戶籍，制定五等爵位的公服。興建明堂和辟雍。太和十五年，馮太后去世，孝文帝依照古代禮儀服喪三年。太和十六年，命令群臣商議推行五行相生的次序，認為北魏承接晉朝，屬於水德。太和二十年，下詔說土是黃色，是萬物之本源，於是改姓為元氏。孝文帝享年三十三歲。第二個兒子世宗宣武帝元恪即位，在位十六年，享年三十三歲。宣武帝的第二個兒子肅宗孝明帝元詡即位，在位十二年，享年十九歲。敬宗孝莊帝即位，在位三年，享年二十四歲。節閔帝恭和平安定王元朗即位，兩人都被殺害。孝武帝元修爲了躲避高歡而向西逃奔長安。從此，北魏分裂為東魏和西魏。
右邊所記載的是元魏十二位君主，共一百四十九年，分為西魏和東魏（西魏有三位君主，共二十二年，禪讓于北周；東魏有一位君主，共十七年，禪讓于北齊）。
魏朝翻譯佛經的僧人有十九人，翻譯出經、律、論共四百一十九部，總計一千九百多卷。僧人達到二百萬。國家興建的大寺廟有四十七所，三公等大臣興建的寺廟有八百四十所，百姓建造的寺院有三萬一千所（見《魏書》和《辯正錄》）。柔然（Rouran）是夷狄的國名，姓郁久閭（Yujiulü）氏。起初在元魏神元帝末年，通過掠奪得到一個奴隸，頭髮只到眉毛，忘記了自己的本姓和名字。他的主人給他取名為木骨閭（Mugulü），木骨閭的意思是『禿頭』。木骨閭與郁久閭聲音相近，就以此為姓。木骨閭在代國君主猗廬（Yilu）時期，因為延誤期限應當被處斬，於是逃亡到廣漢的溪谷之間，擁有部眾一百多人。到他的兒子車鹿會（Cheluhui）時，變得雄健強大，開始擁有部眾，自稱為柔然。魏太武帝拓跋燾（Tuoba Tao）認為他們愚昧無知，像蟲子一樣，所以把他們的稱號改為蠕蠕（Rouran的另一種寫法）（見《北史》）。乙卯年，梁朝大同元年，西魏文帝元寶炬（Yuan Baoju）大統元年，東魏天平二年。
西魏文帝建造般若寺（Bore Temple）。皇帝...
【English Translation】 English version: He respected the customs of the Central Plains, and began to wear the imperial robes and crown for court assemblies and sacrifices. He established household registration and created official garments for the five ranks of nobility. He built the Mingtang (Hall of Enlightenment) and Biyong (Imperial Academy). In the fifteenth year of Taihe, Empress Dowager Feng passed away, and Emperor Xiaowen observed three years of mourning according to ancient rites. In the sixteenth year of Taihe, he ordered his ministers to discuss and implement the sequence of the Five Elements, believing that the Northern Wei Dynasty followed the Jin Dynasty and belonged to the Water element. In the twentieth year of Taihe, he issued an edict stating that earth is yellow, the origin of all things, and changed the surname to Yuan. Emperor Xiaowen died at the age of thirty-three. His second son, Emperor Shizong Xuanwu, Yuan Ke, ascended the throne, reigning for sixteen years and dying at the age of thirty-three. Emperor Xuanwu's second son, Emperor Suzong Xiaoming, Yuan Xu, ascended the throne, reigning for twelve years and dying at the age of nineteen. Emperor Jingzong Xiaozhuang ascended the throne, reigning for three years and dying at the age of twenty-four. Emperor Jiemin, Gong and Prince An Ding, Yuan Lang, ascended the throne, and both were killed. Emperor Xiaowu, Yuan Xiu, fled west to Chang'an to avoid Gao Huan. From then on, the Northern Wei Dynasty was divided into the Eastern Wei and Western Wei.
The above records the twelve rulers of the Northern Wei Dynasty, totaling one hundred and forty-nine years, divided into the Western Wei and Eastern Wei (the Western Wei had three rulers, totaling twenty-two years, who abdicated to the Northern Zhou; the Eastern Wei had one ruler, totaling seventeen years, who abdicated to the Northern Qi).
There were nineteen monks who translated Buddhist scriptures in the Wei Dynasty, translating a total of 419 sutras, vinayas, and shastras, totaling more than 1,900 volumes. The number of monks reached two million. The state built 47 large temples, ministers such as the Three Dukes built 840 temples, and the common people built 31,000 temples (see the 'Book of Wei' and 'Bian Zheng Lu'). The Rouran (Rouran) was the name of a foreign country, with the surname Yujiulü (Yujiulü). Initially, at the end of the Shenyuan era of the Northern Wei Dynasty, a slave was obtained through plunder, whose hair only reached his eyebrows and who had forgotten his original surname and name. His master named him Mugulü (Mugulü), which means 'bald head'. Mugulü sounded similar to Yujiulü, so it was used as his surname. During the reign of Yilu (Yilu) of the Dai state, Mugulü was supposed to be executed for delaying the deadline, so he fled to the valleys of Guanghan, with a following of more than one hundred people. By the time of his son Cheluhui (Cheluhui), he became strong and powerful, and began to have followers, calling himself Rouran. Emperor Taiwu Tuoba Tao (Tuoba Tao) of the Wei Dynasty considered them ignorant and like insects, so he changed their name to Rouran (another way of writing Rouran) (see the 'Book of the North'). In the year Yimao, the first year of Datong of the Liang Dynasty, the first year of Datong of Emperor Wen Yuan Baoju (Yuan Baoju) of the Western Wei, and the second year of Tianping of the Eastern Wei.
Emperor Wen of the Western Wei built the Bore Temple (Bore Temple). The emperor...
每運慈悲。常行信施。拯溺扶老。供給病僧。口誦法華。身持凈戒。丞相宇文泰興隆釋典。講摩訶衍。命釋曇顯撰眾經要二十二卷。及一百二十門(辯正錄)。西魏進丞相泰為安定公。丙辰 大同二年梁通事舍入劉勰表求出家帝嘉之賜僧洪名目慧地南史 大統二年 天平三年
梁三月。丹陽陶弘景卒。弘景嘗詣明州育王佛舍利塔。誓受五戒(本傳)。
東魏以定州刺史侯景兼尚書右僕射南道行臺督諸將侵建康(北史)。丁巳 大同三年 大統三年 天平四年
高王觀世音經 東魏定州民孫敬德者。事觀世音菩薩甚虔。后為賊橫引妄伏承罪。夜夢僧教誦救苦觀音經。敬德誦之。有司行刑。刀三斫而刀三折。監司具狀聞丞相高歡。歡審扣其故。為表請免其死。孫還家所奉觀音像項三刀痕。因之稱高王經也(感應傳)。戊午 大同四年 帝改造長干寺幸寺設無礙大齋梁紀 大統四年佛寺三萬余區僧尼二百萬北史 大象元年 己未 大同五年 西魏 大統五年 東魏 興和元年
西魏沙門道臻。博通經義。文帝尊之為師傅。長安立大中興寺居臻。為魏國大統。大立科條。由是佛教再興。帝復起大乘．陟岵二寺。臻入滅。帝哀之廢朝。其喪事所資並出天府(北史)。庚申 大同六年 大統六年
【現代漢語翻譯】 現代漢語譯本： 經常懷有慈悲之心，常常樂於佈施。救助溺水者，攙扶年老者，供給生病的僧人。口中誦讀《法華經》，身體嚴守清凈戒律。丞相宇文泰興盛佛教，講習摩訶衍（Mahayana，大乘）。命令釋曇顯撰寫《眾經要》二十二卷，以及一百二十門（見《辯正錄》）。西魏朝廷晉陞丞相宇文泰為安定公。 丙辰年，大同二年，梁朝的通事舍人劉勰上表請求出家，皇帝嘉許了他的請求，賜予僧名洪名，法號慧地（見《南史》）。大統二年，天平三年。 梁朝三月，丹陽的陶弘景去世。陶弘景曾經前往明州育王佛舍利塔，發誓受持五戒（見《本傳》）。 東魏任命定州刺史侯景兼任尚書右僕射、南道行臺，率領眾將侵犯建康（見《北史》）。 丁巳年，大同三年，大統三年，天平四年。 《高王觀世音經》：東魏定州百姓孫敬德，侍奉觀世音菩薩非常虔誠。後來被盜賊誣陷，被迫承認罪行。夜裡夢見僧人教他誦讀《救苦觀音經》。孫敬德誦讀此經，行刑時，刀砍了三次都斷裂了。監刑官將情況上報給丞相高歡。高歡詳細審問緣由，上表請求免除他的死罪。孫敬德回家后，發現所供奉的觀音像頸項上有三道刀痕。因此，此經被稱為《高王經》（見《感應傳》）。 戊午年，大同四年，皇帝改造長干寺，親自前往寺廟設定無遮大齋（見《梁紀》）。大統四年，佛寺有三萬多所，僧尼有兩百萬（見《北史》）。 大象元年，己未年，大同五年，西魏大統五年，東魏興和元年。 西魏沙門道臻，博通經義。文帝尊奉他為師傅。在長安建立大中興寺讓道臻居住。爲了魏國的大統，制定了許多科條。因此佛教再次興盛。文帝又建造了大乘寺、陟岵寺。道臻圓寂后，文帝哀悼他，停止朝政。喪事所需費用全部由國庫支出（見《北史》）。 庚申年，大同六年，大統六年。
【English Translation】 English version: He constantly harbored compassion and was always willing to give alms. He rescued the drowning, supported the elderly, and provided for sick monks. He recited the Lotus Sutra and upheld the pure precepts. Prime Minister Yuwen Tai promoted Buddhism, lecturing on Mahayana (大乘). He ordered the monk Tanxian to compile Essential Teachings of Various Sutras in twenty-two volumes, as well as one hundred and twenty topics (see Bian Zheng Lu). The Western Wei court promoted Prime Minister Yuwen Tai to the Duke of Anding. In the year of Bingchen, the second year of Datong, Liu Xie, a clerk of Liang, submitted a memorial requesting to become a monk. The emperor approved his request and bestowed upon him the monastic name Hongming and the dharma name Huidi (see Nan Shi). Datong year two, Tianping year three. In March of the Liang Dynasty, Tao Hongjing of Danyang passed away. Tao Hongjing once went to the Sharira Pagoda of King Ashoka Temple in Mingzhou and vowed to uphold the Five Precepts (see Ben Zhuan). The Eastern Wei appointed Hou Jing, the governor of Dingzhou, concurrently as the Right Vice Director of the Department of State Affairs and the Director of the Southern Route, leading the generals to invade Jiankang (see Bei Shi). In the year of Ding Si, the third year of Datong, the third year of Datong, the fourth year of Tianping. Gao Wang Guanshiyin Sutra: Sun Jingde, a commoner of Dingzhou in Eastern Wei, served Guanshiyin Bodhisattva (觀世音菩薩) with great devotion. Later, he was falsely accused by thieves and forced to confess to crimes. At night, he dreamed of a monk teaching him to recite the Sutra of Guanshiyin Who Saves from Suffering. Sun Jingde recited this sutra, and when he was executed, the knife broke three times. The supervising official reported the situation to Prime Minister Gao Huan. Gao Huan inquired about the reason in detail and submitted a memorial requesting to pardon his death. When Sun Jingde returned home, he found three knife marks on the neck of the Guanshiyin (觀世音) statue he had been worshiping. Therefore, this sutra is called the Gao Wang Sutra (see Gan Ying Zhuan). In the year of Wu Wu, the fourth year of Datong, the emperor renovated the Changgan Temple and personally went to the temple to set up an unobstructed great alms-giving ceremony (see Liang Ji). In the fourth year of Datong, there were more than 30,000 Buddhist temples and two million monks and nuns (see Bei Shi). In the first year of Daxiang, the year of Ji Wei, the fifth year of Datong, the fifth year of Datong of Western Wei, and the first year of Xinghe of Eastern Wei. The Western Wei monk Daozhen was well-versed in the meaning of the scriptures. Emperor Wen revered him as his teacher. He established the Great Zhongxing Temple in Chang'an for Daozhen to reside in. For the great unification of the Wei state, he formulated many regulations. Therefore, Buddhism flourished again. Emperor Wen also built the Dasheng Temple and the Zhihu Temple. After Daozhen passed away, Emperor Wen mourned him and suspended court affairs. All the expenses for the funeral were paid by the national treasury (see Bei Shi). In the year of Gengshen, the sixth year of Datong, the sixth year of Datong.
興和二年 詔鄴城舊宮為天平寺 辛酉 大同七年 大統七年 興和三年 毗目智仙譯經于鄴郡 壬戌 大同八年 大統八年 興和四年 癸亥 大同九年梁黃門侍郎顧野王撰玉篇成 大統九年 武定元年 甲子 大同十年 大統十年 武定二年 乙丑 梁 大同十一年 西魏 大統十一年 東魏 武定三年
西魏丞相宇文泰。長安立追遠．陟屺．大乘．魏國．安定．中興六寺。度一千僧。又造天保寺供養瑋法師。安州造壽山．梵云二寺。造大福田寺。供養實國師。基所造福田寺。為大可汗大伊尼造突厥寺(辯正錄)。
丙寅中大同元年三月。帝幸同泰寺。講三慧經。夏四月止大赦改元 大統(十一年)武帝(四年) 梁帝自天監中事佛。長齋不聽音樂。造光宅同泰等五寺。常供千僧。帝作凈業賦。其序云。朕不啖魚肉。不與嬪侍同處。四十餘年矣。既不食眾生。無復殺害障。既不御內。無復欲惡障。除此二障意識稍明。乃作凈業賦。今略其辭曰。觀人生之天性。抱妙氣而清靜。感物外以動欲。心攀緣而成眚。過常發於外塵。累必由於前境。懷貪心而不厭。縱內意而自騁。耳流連於絲竹。眼轉移於五色。香氣馞起觸鼻發識。舌之受味甘口啖食。身之受觸以自安怡。細腰纖手弱骨豐肌。附身芳潔觸體如脂
【現代漢語翻譯】 現代漢語譯本： 興和二年，下詔將鄴城舊宮改為天平寺。辛酉年，相當於西魏大統七年，東魏興和三年，毗目智仙在鄴郡翻譯佛經。壬戌年，相當於西魏大統八年，東魏興和四年。癸亥年，相當於西魏大統九年，梁朝黃門侍郎顧野王編撰完成《玉篇》。甲子年，相當於西魏大統十年，東魏武定元年。乙丑年，梁朝為大同十一年，西魏為大統十一年，東魏為武定三年。
西魏丞相宇文泰在長安建立了追遠寺、陟屺寺、大乘寺、魏國寺、安定寺、中興寺六座寺廟，度化了一千名僧人。又建造天保寺供養瑋法師。在安州建造了壽山寺和梵云寺。建造了大福田寺，供養實國師。基所建造的福田寺，是為大可汗和大伊尼建造的突厥寺（出自《辯正論》）。
丙寅年中大同元年三月，梁武帝前往同泰寺，講解《三慧經》。夏季四月停止大赦，改年號為大統（十一年），武帝（四年）。梁武帝從天監年間就開始信奉佛教，長期齋戒，不聽音樂，建造了光宅寺、同泰寺等五座寺廟，經常供養一千名僧人。梁武帝創作了《凈業賦》，其序言說：『朕不吃魚肉，不與嬪妃同住，已經四十多年了。既然不吃眾生肉，就沒有殺害的業障；既然不親近女色，就沒有情慾的業障。去除這兩種業障，意識就稍微清明了，於是創作了《凈業賦》。』現在簡略地引用其中的辭句：『觀察人生的天性，懷抱美妙的氣息而清靜。感知外物而產生慾望，心攀緣而形成過錯。過錯常常從外在的塵境引發，牽累必定由於之前的境遇。懷著貪心而不知滿足，放縱內心的意念而自我放縱。耳朵迷戀于絲竹之聲，眼睛轉移于各種色彩。香氣散發觸動鼻子而產生意識，舌頭貪圖美味而大吃大喝。身體感受安逸舒適，細腰纖手，柔弱的骨骼，豐滿的肌膚，附著在身上的芬芳潔凈，接觸身體如同油脂一般。』
【English Translation】 English version: In the second year of Xinghe, an edict was issued to convert the old palace in Yecheng into Tianping Temple. In the year of Xinyou, corresponding to the seventh year of Datong in Western Wei and the third year of Xinghe in Eastern Wei, Vimokshisena (毗目智仙) translated scriptures in Yejun. In the year of Renxu, corresponding to the eighth year of Datong in Western Wei and the fourth year of Xinghe in Eastern Wei. In the year of Guihai, corresponding to the ninth year of Datong in Western Wei, Gu Yewang (顧野王), a Yellow Gate Attendant of the Liang Dynasty, completed the 'Yupian' (玉篇) dictionary. In the year of Jiazi, corresponding to the tenth year of Datong in Western Wei and the first year of Wuding in Eastern Wei. In the year of Yichou, the Liang Dynasty was in the eleventh year of Datong, Western Wei was in the eleventh year of Datong, and Eastern Wei was in the third year of Wuding.
Yuwen Tai (宇文泰), the Chancellor of Western Wei, established six temples in Chang'an: Zhuiyuan Temple (追遠寺), Zhiqi Temple (陟屺寺), Dacheng Temple (大乘寺), Wei State Temple (魏國寺), Anding Temple (安定寺), and Zhongxing Temple (中興寺), ordaining one thousand monks. He also built Tianbao Temple (天保寺) to support Dharma Master Wei (瑋法師). In Anzhou, he built Shoushan Temple (壽山寺) and Fanyun Temple (梵云寺). He built Dafutian Temple (大福田寺) to support National Preceptor Shi (實國師). The Futian Temple built by Ji was the Turkic Temple (突厥寺) built for the Great Khan (大可汗) and Great Yini (大伊尼) (from 'Bian Zheng Lun' (辯正論)).
In the third month of the first year of Zhong Datong in the year of Bingyin, Emperor Wu of Liang (梁武帝) visited Tongtai Temple (同泰寺) and lectured on the 'Three Wisdom Sutra' (三慧經). In the fourth month of summer, he stopped the general amnesty and changed the reign title to Datong (eleventh year), Emperor Wu (fourth year). Emperor Wu of Liang began to believe in Buddhism during the Tianjian era, maintained a long-term vegetarian diet, did not listen to music, and built five temples including Guangzhai Temple (光宅寺) and Tongtai Temple, often supporting one thousand monks. Emperor Wu of Liang composed the 'Pure Karma Ode' (凈業賦), the preface of which says: 'I do not eat fish or meat, nor do I live with concubines, for more than forty years. Since I do not eat the flesh of sentient beings, there is no obstacle of killing; since I do not approach women, there is no obstacle of desire. Removing these two obstacles, consciousness becomes slightly clearer, so I composed the 'Pure Karma Ode'.' Now, briefly quoting the words: 'Observing the nature of life, embracing the wonderful breath and being pure and quiet. Sensing external things and generating desires, the mind clings and forms faults. Faults often arise from external dust, and burdens are certainly due to previous circumstances. Holding greed and not knowing satisfaction, indulging inner thoughts and indulging oneself. The ears are fascinated by the sound of silk and bamboo, the eyes are diverted by various colors. The fragrance emanates, touching the nose and generating consciousness, the tongue covets delicious flavors and eats and drinks. The body feels comfortable and at ease, slender waist and delicate hands, weak bones and plump flesh, the fragrance attached to the body is clean, and touching the body is like grease.'
。狂心迷惑倒懸自欺。如是六塵同障善道。方紫奪朱如風靡草。抱惑而生與之偕老。隨逐無明莫非煩惱。由是外清眼境內凈心塵。與德相隨與道為鄰。見凈業之可愛。以不殺而為因。離欲惡而自修。故無障于精神。患累已除障礙亦凈。如久澄水如新磨鏡。外照內像內見眾病。既除客塵反還自性。心清若冰志潔如雪。結縛既除憂畏亦滅。與恩愛而長違。顧生死而永別(辯正錄)。丁卯 太清元年 西魏 大統十三年 東魏 武定五年
正月東魏勃海獻武王高歡卒。世子澄嗣位。侯景與高氏有隙。叛歸西魏。西魏以景為太傅。景又遣丁和奉表歸梁。梁帝納景。以景為太將軍封河南王。太清二年(戊辰年也)二月。東魏大將軍高澄求通好於梁。由是侯景有疑乃反。梁帝以臨賀王正德為平北將軍。都督京師諸軍事屯丹陽郡。正德密以數十大艘濟景。正德守宣陽門。帥眾迎景至闕下。正德即皇帝位。改元正平大赦。太清三年(己巳年也)正月。京師城陷。侯景入見武帝。縱兵掠乘輿服御。更以臨賀王正德為侍中大司馬。五月丙辰梁武皇帝崩。壽八十六歲。侯景秘不發喪。殿外文武皆莫之知。辛巳始發喪。升梓宮太極殿。是日侯景迎太子綱即帝位。六月臨賀王正德怨侯景賣己。密書召鄱陽王范使以兵入。景遮得其書。縊殺
【現代漢語翻譯】 現代漢語譯本：狂亂的心迷惑顛倒，自己欺騙自己。像這樣，六塵（色、聲、香、味、觸、法）共同障礙著通往善良的道路。把黑色當成紫色，奪取紅色，就像風吹倒草一樣。懷抱著迷惑而生，與迷惑一同老去。跟隨著無明，沒有不是煩惱的。因此，外在清凈，眼睛所見境界清凈，內心清凈，塵埃不染。與德行相伴隨，與道為鄰。見到清凈的業是多麼可愛，以不殺生作為根本原因。遠離慾望和邪惡而自我修行，所以精神上沒有障礙。憂患和牽累已經去除，障礙也清凈了，就像長期沉澱的水，像新磨的鏡子。向外照見，向內觀想，向內看見各種疾病。既然除去了客塵，就返回到自己的本性。心清澈如冰，志向純潔如雪。束縛和纏繞已經去除，憂愁和畏懼也消滅了。與恩愛永遠違背，與生死永遠告別（出自《辯正錄》）。 丁卯年，太清元年，西魏大統十三年，東魏武定五年。 正月，東魏勃海獻武王高歡去世，世子高澄繼承爵位。侯景與高氏有矛盾，背叛東魏歸降西魏。西魏任命侯景為太傅。侯景又派遣丁和奉上奏表歸降梁朝。梁武帝接納了侯景，任命侯景為太將軍，封為河南王。太清二年（戊辰年），二月，東魏大將軍高澄請求與梁朝通好。因此侯景產生了疑慮，於是反叛。梁武帝任命臨賀王蕭正德為平北將軍，都督京師的軍事，駐紮在丹陽郡。蕭正德秘密地用幾十艘大船接應侯景。蕭正德守衛宣陽門，率領眾人迎接侯景到達皇宮之下。蕭正德即位稱帝，改年號為正平，大赦天下。太清三年（己巳年），正月，京師城陷落。侯景入宮拜見梁武帝，放縱士兵搶掠皇帝的服飾和用品。改任臨賀王蕭正德為侍中、大司馬。五月丙辰日，梁武帝去世，享年八十六歲。侯景秘密地沒有發佈喪事，殿外的文武官員都不知道。辛巳日才發佈喪事，將梓宮抬到太極殿。當天侯景迎接太子蕭綱即位稱帝。六月，臨賀王蕭正德怨恨侯景出賣自己，秘密寫信召鄱陽王蕭范派兵進入京城。侯景截獲了這封信，將蕭正德縊殺。
【English Translation】 English version: The wild mind is confused and inverted, deceiving itself. Thus, the six dusts (form, sound, smell, taste, touch, and dharma) together obstruct the path to goodness. Taking black for purple, seizing red, like wind blowing down grass. Embracing delusion from birth, growing old with it. Following ignorance, there is nothing that is not affliction. Therefore, the external is pure, the realm seen by the eyes is pure, the inner mind is pure, free from dust. Accompanying virtue, neighboring the Dao. Seeing how lovely pure karma is, taking non-killing as the fundamental cause. Separating from desire and evil, cultivating oneself, therefore there is no obstruction to the spirit. Troubles and burdens have been removed, and obstructions are also purified, like water that has been settled for a long time, like a newly polished mirror. Shining outward, contemplating inward, seeing all kinds of diseases within. Since the guest dust has been removed, return to one's own nature. The heart is as clear as ice, the will as pure as snow. Bonds and entanglements have been removed, and worries and fears have been extinguished. Forever departing from love and affection, forever bidding farewell to birth and death (from 'Bian Zheng Lu'). Dingmao Year, Taiqing 1st Year, Western Wei Datong 13th Year, Eastern Wei Wuding 5th Year. In the first month, Gao Huan (Prince Xianwu of Bohai of Eastern Wei) passed away, and his son Gao Cheng inherited the title. Hou Jing had conflicts with the Gao family and defected to Western Wei. Western Wei appointed Hou Jing as Grand Tutor. Hou Jing then sent Ding He to present a memorial to surrender to the Liang Dynasty. Emperor Wu of Liang accepted Hou Jing and appointed him as Grand General, enfeoffing him as Prince of Henan. In the second year of Taiqing (Year Wuchen), in the second month, Gao Cheng (Grand General of Eastern Wei) requested to establish friendly relations with the Liang Dynasty. Therefore, Hou Jing became suspicious and rebelled. Emperor Wu of Liang appointed Xiao Zhengde (Prince of Linhe) as General Who Pacifies the North, overseeing the military affairs of the capital, stationed in Danyang Commandery. Xiao Zhengde secretly used dozens of large ships to receive Hou Jing. Xiao Zhengde guarded Xuanyang Gate, leading the crowd to welcome Hou Jing to the palace. Xiao Zhengde ascended the throne, changed the era name to Zhengping, and granted a general amnesty. In the third year of Taiqing (Year Jisi), in the first month, the capital city fell. Hou Jing entered the palace to meet Emperor Wu of Liang, allowing soldiers to plunder the emperor's clothing and belongings. He reassigned Xiao Zhengde (Prince of Linhe) as Attendant-in-ordinary and Grand Marshal. On the Bingchen day of the fifth month, Emperor Wu of Liang passed away at the age of eighty-six. Hou Jing secretly did not announce the funeral, and the civil and military officials outside the palace did not know. The funeral was announced on the Xinsi day, and the coffin was moved to the Taiji Hall. On the same day, Hou Jing welcomed Xiao Gang (the Crown Prince) to ascend the throne. In the sixth month, Xiao Zhengde (Prince of Linhe) resented Hou Jing for betraying him and secretly wrote a letter to summon Xiao Fan (Prince of Poyang) to send troops into the capital. Hou Jing intercepted the letter and had Xiao Zhengde strangled to death.
正德。八月東魏勃海文襄王高澄為膳奴蘭京所弒。弟太原公高洋討賊殺之。十二月始興太守陳羈先結郡中豪傑討侯景。郡人侯安都張偲等各率眾千餘人歸之。遣使間道詣江陵。受湘東王繹節度(梁紀)。戊辰 梁 太清二年 西魏 大統十四年 東魏 武定六年 己巳 太清三年五月帝崩 大統十五年 武定七年
太宗簡文皇帝
諱綱。高祖武帝第三子。在位二年。壽四十九歲 大寶(二)。庚午 大寶元年 大統十六年 北齊高氏受禪 天保元年
北齊
正月東魏進太原公高洋位丞相齊郡王。五月進齊王位相國總百揆備九錫。侍中張亮等諷帝禪位於齊王洋。帝出雲龍門。遣太尉彭城王韶等奉璽綬。齊王即帝位於南郊。改元天保。封魏帝為中山王。十二月鴆之。謚曰魏孝靜帝(葬于鄴西障北。東魏一主十七年滅)。追諡父王歡高祖神武皇帝(歡姓高氏冀州人也)歡初事爾朱榮。榮弟兆委歡軍事。封至勃海王。五十一歲殂。追諡兄澄(神武子)世宗文襄皇帝。顯祖文宣皇帝洋(神武次子)。至是受東魏禪。建國曰齊。改元天保。都鄴(彰德路古湘州)。在位十年。壽三十一歲。太子殷立。廢帝也。壽十七歲。肅宗孝昭帝演(神武第六子也)。以廢帝乾明元年改皇建。皇建二年演獵墜馬絕肋
【現代漢語翻譯】 正德年間，八月，東魏的勃海王文襄王高澄被膳奴蘭京所殺。他的弟弟太原公高洋討伐並殺死了叛賊。十二月，始興太守陳羈率先聯合郡中的豪傑討伐侯景。郡人侯安都、張偲等人各自率領一千多人歸附於他。陳羈派遣使者秘密前往江陵，接受湘東王繹的節度。（《梁紀》記載）。 戊辰年，梁朝太清二年，西魏大統十四年，東魏武定六年。 己巳年，太清三年五月，梁簡文帝駕崩。西魏大統十五年，東魏武定七年。
太宗簡文皇帝
名諱綱，是高祖武帝的第三個兒子。在位兩年，享年四十九歲。年號為大寶（共二年）。 庚午年，大寶元年，西魏大統十六年，北齊高氏接受禪讓，改年號為天保元年。
北齊
正月，東魏晉陞太原公高洋為丞相、齊郡王。五月，又晉升爲齊王、相國，總領百官，並賜予九錫。侍中張亮等人勸說皇帝禪位於齊王高洋。皇帝在雲龍門出宮，派遣太尉彭城王韶等人奉上璽綬。齊王在高洋南郊即位稱帝，改年號為天保。封魏帝為中山王，十二月將他鴆殺，謚號為魏孝靜帝（安葬在鄴城西邊的障北。東魏歷經一主十七年而滅亡）。追諡父親高歡為高祖神武皇帝（高歡姓高氏，是冀州人）。高歡最初侍奉爾朱榮，爾朱榮的弟弟爾朱兆將軍事委託給高歡。高歡被封為勃海王，五十一歲去世，追諡哥哥高澄（神武帝的兒子）為世宗文襄皇帝。顯祖文宣皇帝高洋（神武帝的次子），此時接受了東魏的禪讓，建立國號為齊，改年號為天保，定都於鄴（今彰德路古湘州）。在位十年，享年三十一歲。太子高殷即位，是為廢帝，享年十七歲。肅宗孝昭帝高演（神武帝的第六個兒子），用廢帝高殷的乾明元年改年號為皇建。皇建二年，高演打獵時墜馬，肋骨斷裂而死。
【English Translation】 In the Zhengde period, August, Gao Cheng (Prince Wenxiang of Bohai), the King of Bohai of Eastern Wei, was assassinated by the palace servant Lan Jing. His younger brother, Gao Yang (Duke of Taiyuan), quelled the rebellion and killed the assassin. In December, Chen Ji (Prefect of Shixing) took the lead in uniting the local heroes to suppress Hou Jing. Hou Andu, Zhang Si, and others from the county each led over a thousand men to join him. Chen Ji sent messengers secretly to Jiangling to receive orders from Xiao Yi (Prince of Xiangdong). (Recorded in the 'Book of Liang'). In the year Wuchen, the second year of Taiqing of the Liang Dynasty, the fourteenth year of Datong of Western Wei, and the sixth year of Wuding of Eastern Wei. In the year Jisi, May of the third year of Taiqing, Emperor Jianwen of Liang passed away. The fifteenth year of Datong of Western Wei, and the seventh year of Wuding of Eastern Wei.
Emperor Jianwen (The Simple and Civilized Emperor)
His personal name was Gang, the third son of Emperor Wu (Gaozu). He reigned for two years and lived to be forty-nine years old. His reign title was Dabao (two years in total). In the year Gengwu, the first year of Dabao, the sixteenth year of Datong of Western Wei, the Gao family of Northern Qi received the abdication, and the reign title was changed to the first year of Tianbao.
Northern Qi
In the first month, Eastern Wei promoted Gao Yang (Duke of Taiyuan) to Prime Minister and Prince of Qi. In May, he was further promoted to King of Qi, Chancellor of State, overseeing all officials, and granted the Nine Bestowments. Zhang Liang (Attendant) and others persuaded the Emperor to abdicate in favor of Gao Yang (King of Qi). The Emperor left the palace through Yunlong Gate, and dispatched Pengcheng Wang Shao (Grand Commandant) and others to present the imperial seals and ribbons. Gao Yang (King of Qi) ascended the throne as Emperor in the southern suburbs, changing the reign title to Tianbao. He enfeoffed the Emperor of Wei as the Prince of Zhongshan, and poisoned him in December, posthumously named Emperor Xiaojing of Wei (buried north of Zhang in the west of Ye. Eastern Wei was destroyed after seventeen years under one ruler). He posthumously honored his father Gao Huan as Emperor Shenwu (The Divine and Martial Emperor) (Gao Huan's surname was Gao, and he was from Jizhou). Gao Huan initially served Erzhu Rong, and Erzhu Rong's younger brother Erzhu Zhao entrusted military affairs to Gao Huan. Gao Huan was enfeoffed as the Prince of Bohai, and died at the age of fifty-one, posthumously honoring his older brother Gao Cheng (son of Emperor Shenwu) as Emperor Wenxiang (The Civilized and Martial Emperor). Emperor Xuanwen (The Manifest and Civilized Emperor) Gao Yang (second son of Emperor Shenwu), at this time, received the abdication of Eastern Wei, establishing the state of Qi, changing the reign title to Tianbao, and establishing the capital at Ye (ancient Xiangzhou in Zhangde Road). He reigned for ten years and lived to be thirty-one years old. His son Gao Yin succeeded him, known as the Deposed Emperor, and lived to be seventeen years old. Emperor Xiaozhao (The Filial and Illustrious Emperor) Gao Yan (sixth son of Emperor Shenwu), used the first year of Qianming of the Deposed Emperor Gao Yin to change the reign title to Huangjian. In the second year of Huangjian, Gao Yan fell from his horse while hunting and broke his ribs, resulting in his death.
殂。壽二十七歲。世祖武成帝湛(神武第九子也)立。以皇建二年十月改太寧。在位四年。禪位於太子。自稱太上皇(後主大統四年殂年四十二歲)。後主緯(武成長子)在位十三年。播遷青州。周師追擒之。並太后幼主恒送長安。封緯溫公。五主合二十八年。辛未 大寶二年 世尊入滅得一千五百年 大統十七年三月帝殂太子欽立 北齊 天保二年
梁三月侯景逼帝傳位豫章王棟。改元天正。廢帝為晉安王。九月弒之(年四十九)。棟加侯景備九錫。漢國置丞相以下官。棟禪位於景。景即皇帝位於南郊。還登太極殿。改年曰太始(梁紀)。壬申年正月。梁湘東王繹命王僧辯等東擊侯景。二月諸軍發潯陽。陳霸先帥甲騎十萬舟艦二千自南江出湓口。會僧辯于白茅灣。築壇歃血為盟。景遣侯子鑒以兵拒西師。合戰中江。子鑒大敗。僅以身免。收散卒走還建康。景大懼涕下覆面。僧辯督諸軍乘潮入淮。進軍招提寺北。侯景帥眾陳于西州之西。陳霸先王琳杜龕等以鐵騎乘之。僧辯以大兵繼進。景兵大潰。與百餘騎東走。僧辯等迎簡文梓宮升朝堂。帥百官哭踴如禮。命侯瑱(吐甸反)等追景及於松江。瑱進擊敗之。景單舸走。為其小妻兄羊鹍所殺。以鹽納景腹中。送尸建康。僧辯傳首江陵梟之於市三日。煮而漆之。乃
【現代漢語翻譯】 現代漢語譯本 去世。享年二十七歲。世祖武成帝高湛（神武帝高歡第九子）即位。皇建二年十月改年號為太寧。在位四年，禪位於太子。自稱太上皇（後主高緯大統四年去世，享年四十二歲）。後主高緯（武成帝長子）在位十三年，流亡青州。北周軍隊追捕並擒獲了他，連同太后和幼主高恒一同送往長安。高緯被封為溫公。五位君主合計在位二十八年。辛未年，大寶二年，釋迦牟尼佛涅槃一千五百年。大統十七年三月，西魏文帝元寶炬去世，太子元欽即位。北齊，天保二年。
梁朝三月，侯景逼迫皇帝蕭棟將皇位禪讓給豫章王蕭棟，改年號為天正。廢黜蕭棟為晉安王。九月，侯景將蕭棟殺害（享年四十九歲）。蕭棟加封侯景備九錫之禮。侯景在漢國設定丞相以下的官職。蕭棟禪位於侯景。侯景在南郊即皇帝位，返回太極殿。改年號為太始（梁紀）。壬申年正月，梁朝湘東王蕭繹命令王僧辯等人向東討伐侯景。二月，各路軍隊從潯陽出發。陳霸先率領裝備精良的騎兵十萬人，戰船二千艘，從南江出發，在湓口與王僧辯會合于白茅灣。築壇歃血為盟。侯景派遣侯子鑒率兵抵禦西路軍隊，雙方在中江交戰。侯子鑒大敗，僅以身免，收攏潰散的士兵逃回建康。侯景非常害怕，哭泣並用手摀住臉。王僧辯督促各路軍隊趁著漲潮進入淮河，進軍到招提寺北面。侯景率領軍隊在西州西面佈陣。陳霸先、王琳、杜龕等人率領鐵騎衝鋒陷陣。王僧辯率領大部隊隨後跟進。侯景的軍隊大潰敗，侯景帶領一百多名騎兵向東逃跑。王僧辯等人迎接簡文帝的梓宮，將其安放在朝堂上。率領百官哭泣，行跪拜之禮。命令侯瑱（音吐甸反）等人追擊侯景，在松江追上了他。侯瑱進攻並擊敗了侯景。侯景獨自乘船逃跑，被他的小妾的哥哥羊鹍所殺。羊鹍將鹽塞入侯景的腹中，將屍體送往建康。王僧辯將侯景的首級傳送到江陵，在市場上示眾三天。然後將頭顱煮爛並塗上漆，於是
【English Translation】 English version He passed away at the age of twenty-seven. Emperor Shizu Wucheng, Gao Zhan (the ninth son of Emperor Shenwu, Gao Huan), ascended the throne. In the tenth month of the second year of Huangjian, the era name was changed to Taining. After reigning for four years, he abdicated the throne to the crown prince, calling himself the Supreme Emperor (the Later Lord Gao Wei died in the fourth year of Datong, at the age of forty-two). The Later Lord Gao Wei (the eldest son of Emperor Wucheng) reigned for thirteen years and fled to Qingzhou. The Northern Zhou army pursued and captured him, along with the Empress Dowager and the young Lord Gao Heng, and sent them to Chang'an. Gao Wei was enfeoffed as Duke Wen. The five rulers reigned for a total of twenty-eight years. In the year Xinwei, the second year of Dabao, it was the 1500th year since the Parinirvana of Shakyamuni Buddha. In the third month of the seventeenth year of Datong, Emperor Wen of Western Wei, Yuan Baoju, passed away, and Crown Prince Yuan Qin ascended the throne. Northern Qi, the second year of Tianbao.
In the third month of the Liang Dynasty, Hou Jing forced Emperor Xiao Dong to abdicate the throne to Xiao Dong, the Prince of Yuzhang, and changed the era name to Tianzheng. Xiao Dong was deposed as the Prince of Jin'an. In September, Hou Jing assassinated Xiao Dong (at the age of forty-nine). Xiao Dong bestowed upon Hou Jing the honor of Nine Bestowments. Hou Jing established officials below the rank of Prime Minister in the Han state. Xiao Dong abdicated the throne to Hou Jing. Hou Jing ascended the throne as Emperor in the southern suburbs and returned to the Taiji Hall. The era name was changed to Taishi (Liang Ji). In the first month of the year Renchen, Xiao Yi, the Prince of Xiangdong of the Liang Dynasty, ordered Wang Sengbian and others to attack Hou Jing to the east. In the second month, the armies set out from Xunyang. Chen Baxian led 100,000 well-equipped cavalry and 2,000 warships, departing from the Nanjiang River and meeting Wang Sengbian at Baimaowan. They built an altar and swore an oath of allegiance by smearing blood on their lips. Hou Jing sent Hou Zijian to lead troops to resist the western army, and the two sides fought at Zhongjiang. Hou Zijian was defeated and barely escaped with his life, gathering the scattered soldiers and fleeing back to Jiankang. Hou Jing was terrified, weeping and covering his face with his hands. Wang Sengbian urged the armies to enter the Huai River during the high tide and advanced to the north of Zhaoti Temple. Hou Jing led his troops and arrayed them to the west of Xizhou. Chen Baxian, Wang Lin, Du Kan, and others led iron cavalry to charge into the enemy lines. Wang Sengbian led the main force to follow up. Hou Jing's army was routed, and Hou Jing fled east with more than a hundred cavalrymen. Wang Sengbian and others welcomed the coffin of Emperor Jianwen and placed it in the court hall. They led the officials in weeping and performing the ritual of kneeling. He ordered Hou Zhen (pronounced Tu Dian) and others to pursue Hou Jing, catching up with him at Songjiang. Hou Zhen attacked and defeated Hou Jing. Hou Jing fled alone in a boat and was killed by Yang Kun, the brother of his concubine. Yang Kun stuffed salt into Hou Jing's abdomen and sent the body to Jiankang. Wang Sengbian sent Hou Jing's head to Jiangling, where it was displayed in the market for three days. Then the head was boiled and lacquered, and then
以付武庫。十一月帝即位(梁紀)。
世祖孝元皇帝
繹。武帝第七子。封湘東王。為荊州刺史。嘗以高祖崩舍宮造天宮寺。請法聰禪師居之。修崇佛事。壬申年十一月即皇帝位於江陵。在位三年。壽四十七 承聖(三)。壬申 承聖元年 西魏廢帝欽 元年 北齊 天保三年
三月益州刺史武陵王紀在蜀。十七年聞侯景陷臺城。湘東王繹討之。謂僚佐曰。七官文士豈能匡濟。適紀內寢柏殿柱繞節生華。以為獲瑞。四月即皇帝位。改元天正。以子圓照為皇太子。承聖二年三月。元帝聞紀來。以書請魏伐蜀。紀聞有魏兵。遣前梁州刺史譙淹還軍救蜀。七月紀自峽口不獲退。復順流東下。梁遊擊將軍樊猛追擊斬紀。及其幼子圓滿圓照圓正下廷尉獄死。八月圓肅以成都降魏(梁紀)。
北齊詔僧稠禪師至京齊王洋郊迎扶接入內。稠年過七十。神宇清曠。齊主拜受禪道。從受菩薩戒法。斷酒禁肉。放舍鷹鷂。去官佃漁。又敕天下。三月六日民間斷屠殺。勸令齋戒。官園私菜葷辛悉除。留師禁中四十餘日。敕于鄴城建雲門寺以居師。兼為石窟大寺主。洋專務禪學。敕諸州別置禪肆。令達定慧者居之。就傳教授。大起塔寺。僧尼滿於諸州。佛法東流此焉盛矣(僧史)。癸酉 梁 承聖二年 西魏廢帝欽
【現代漢語翻譯】 現代漢語譯本：將（侯景之亂平定后的）戰利品送入武庫。十一月，梁元帝蕭繹即位（出自《梁紀》）。
世祖孝元皇帝
蕭繹，梁武帝的第七個兒子，被封為湘東王，擔任荊州刺史。他曾經在高祖（梁武帝）駕崩后，捨棄宮殿建造天宮寺，並邀請法聰禪師居住其中，大力興修佛事。壬申年十一月，蕭繹在江陵即皇帝位，在位三年，享年四十七歲。年號為承聖（共三年）。壬申年為承聖元年，西魏廢帝欽的元年，北齊天保三年。
三月，益州刺史武陵王蕭紀在蜀地，（承聖）十七年，聽說侯景攻陷臺城。湘東王蕭繹討伐侯景。他對僚佐說：『七官（指蕭紀）只是個文人，怎麼能匡扶社稷？』恰逢蕭紀寢宮的柏殿柱子繞節生出花紋，他認為這是吉祥的徵兆，四月就即皇帝位，改年號為天正，立兒子蕭圓照為皇太子。承聖二年三月，梁元帝蕭繹聽說蕭紀要來，就寫信請求西魏攻打蜀地。蕭紀聽說有西魏的軍隊，派遣前梁州刺史譙淹回軍救援蜀地。七月，蕭紀從峽口撤退沒有成功，又順流東下。梁朝遊擊將軍樊猛追擊並斬殺了蕭紀，以及他的幼子蕭圓滿、蕭圓照、蕭圓正，都押到廷尉監獄處死。八月，蕭圓肅以成都投降西魏（出自《梁紀》）。
北齊皇帝下詔，讓僧稠禪師到京城，齊王高洋在郊外迎接，並攙扶他進入宮內。當時僧稠已經七十多歲，但精神清明開朗。齊主高洋向他拜師求教禪道，並接受了菩薩戒法，斷酒禁肉，放生鷹鷂，遣散打漁的官吏。又下令天下，每年三月六日禁止民間屠殺，勸導人們齋戒。官家園林和私人菜園都去除葷腥。僧稠在宮中住了四十多天，皇帝下令在鄴城建造雲門寺供他居住，兼任石窟大寺的住持。高洋專心研究禪學，下令各州另外設定禪房，讓精通定慧的人居住其中，傳授禪法。大興土木建造塔寺，僧尼遍佈各州。佛法向東傳播，此時最為興盛（出自《僧史》）。癸酉年為梁承聖二年，西魏廢帝欽的...
【English Translation】 English version: The spoils of war (after the Hou Jing rebellion was quelled) were sent to the armory. In November, Emperor Xiaoyuan of Liang, Xiao Yi, ascended the throne (from 'The History of Liang').
Emperor Shizu Xiaoyuan
Xiao Yi, the seventh son of Emperor Wu of Liang, was enfeoffed as the Prince of Xiangdong and served as the governor of Jingzhou. He once abandoned his palace to build the Tiangong Temple after the death of Emperor Gaozu (Emperor Wu of Liang), and invited Chan Master Facong to reside there, vigorously promoting Buddhist affairs. In the eleventh month of the Ren Shen year, Xiao Yi ascended the throne in Jiangling, reigning for three years and living to the age of forty-seven. The era name was Chengsheng (three years in total). The Ren Shen year was the first year of Chengsheng, the first year of Emperor Fei of Western Wei, and the third year of Tianbao of Northern Qi.
In March, Xiao Ji, the Prince of Wuling and governor of Yizhou, was in the Shu region. In the seventeenth year (of Datong), he heard that Hou Jing had captured Taicheng. Xiao Yi, the Prince of Xiangdong, campaigned against Hou Jing. He said to his subordinates, 'How can a mere scholar like the Seventh Official (referring to Xiao Ji) save the country?' Coincidentally, the cypress pillar in Xiao Ji's bedroom grew flowers around its joints, which he considered an auspicious sign. In April, he ascended the throne, changed the era name to Tianzheng, and made his son Xiao Yuanzhao the crown prince. In the third month of the second year of Chengsheng, Emperor Yuan of Liang, Xiao Yi, heard that Xiao Ji was coming, so he wrote a letter requesting Western Wei to attack Shu. When Xiao Ji heard about the Western Wei troops, he sent the former governor of Liangzhou, Qiao Yan, back to lead troops to rescue Shu. In July, Xiao Ji failed to retreat from the Xia Gorge and went downstream to the east. Fan Meng, the Liang general, pursued and killed Xiao Ji, as well as his young sons Xiao Yuanman, Xiao Yuanzhao, and Xiao Yuanzheng, who were all imprisoned and executed by the Tingwei. In August, Xiao Yuansu surrendered Chengdu to Western Wei (from 'The History of Liang').
The emperor of Northern Qi issued an edict ordering Chan Master Sengchou to come to the capital. King Gao Yang of Qi greeted him in the suburbs and helped him into the palace. At that time, Sengchou was over seventy years old, but his spirit was clear and open. The Qi ruler Gao Yang became his disciple, seeking instruction in Chan Buddhism and receiving the Bodhisattva precepts, abstaining from alcohol and meat, releasing hawks and falcons, and dismissing officials who were fishermen. He also ordered the world to prohibit slaughter on the sixth day of the third month every year, and encouraged people to observe vegetarianism. All pungent and strong-smelling vegetables were removed from the imperial gardens and private vegetable gardens. Sengchou stayed in the palace for more than forty days, and the emperor ordered the construction of Yunmen Temple in Yecheng for him to reside in, and concurrently serve as the abbot of the Shiku Great Temple. Gao Yang devoted himself to the study of Chan Buddhism, and ordered the establishment of separate meditation rooms in various states, where those proficient in Samatha-vipassana could reside and transmit the Dharma. He built many pagodas and temples, and monks and nuns filled the states. The eastward spread of Buddhism flourished at this time (from 'History of the Sangha'). The Gui You year was the second year of Chengsheng of Liang, the year of Emperor Fei of Western Wei...
二年 北齊 天保四年 甲戌 承聖三年十二月帝降魏 西魏恭帝廓元年 天保五年
西魏不立年號。謀誅太師泰。事泄泰廢欽置之雍州。立其弟齊王廓。恭帝也(文帝第四子)。亦去年號復拓跋氏。九十九姓改單者皆復其舊(北史)。
十一月西魏兵逼江陵。帝與太子王褒謝答仁朱買臣退保金城。帝入東合竹庭。命舍人高善寶。焚古今圖書十四萬卷。又以寶劍斫柱令折。嘆曰。文武之道今夜盡矣。去羽儀文物。白馬素車出降。十二月帝為魏人殺之。立梁王察為梁主。資察荊州之地。是曰後梁(梁紀)。
敬帝
方智。武帝第九子。封晉安王。元帝被害。王僧辯陳霸先奉之為梁王。乙亥年二月。梁王至自潯陽即王位。時年十三。以太尉王僧辯為都督中外諸軍事。加陳霸先征西大將軍。北齊主遣書王僧辯。以為嗣主沖藐貞陽侯以年以望堪保金陵。五月僧辯遣使。奉告于貞陽侯淵明。定君臣之禮。庚子遣龍舟法駕迎之。癸卯淵明入建康。丙午即皇帝位。改元天成。以梁王為皇太子。王僧辯為大司馬。陳霸先為侍中。初僧辯霸先共滅侯景。情好甚篤。及僧辯納貞陽侯。霸先遣使苦爭之。往返數四。僧辯不從。霸先舉兵襲僧辯。執而縊殺之。貞陽侯遜位出就邸。百僚上晉安王表勸進。十月晉安王即
【現代漢語翻譯】 現代漢語譯本 二年 北齊天保四年（公元553年）甲戌，承聖三年十二月，梁元帝蕭繹向西魏投降。西魏恭帝拓跋廓元年（實際為天保五年）。
西魏沒有設立年號。有人密謀誅殺太師宇文泰。事情敗露，宇文泰廢黜了魏欽，將他安置在雍州。宇文泰擁立魏欽的弟弟齊王拓跋廓為皇帝，即恭帝（文帝的第四個兒子）。西魏也廢除了年號，恢復了拓跋氏。九十九個姓氏改為單姓的，都恢復了原來的姓氏（見《北史》）。
十一月，西魏軍隊逼近江陵。梁元帝與太子蕭王褒、謝答仁、朱買臣退守金城。梁元帝進入東合竹庭，命令舍人高善寶焚燒古今圖書十四萬卷。又用寶劍砍柱子，柱子斷裂，嘆息道：『文治武功，今晚都結束了！』於是脫去帝王的儀仗文物，乘坐白馬素車出城投降。十二月，梁元帝被西魏人殺害。西魏擁立梁王蕭察為梁主，佔據蕭察的荊州之地，這就是後梁（見《梁紀》）。
敬帝
蕭方智，梁武帝的第九個兒子，被封為晉安王。梁元帝被殺害后，王僧辯、陳霸先擁立他為梁王。乙亥年二月，梁王從潯陽到達，即位為梁王，當時十三歲。任命太尉王僧辯為都督中外諸軍事，加封陳霸先為征西大將軍。北齊皇帝派人送信給王僧辯，認為嗣君年幼，貞陽侯蕭淵明年長且有聲望，可以保衛金陵。五月，王僧辯派使者稟告貞陽侯蕭淵明，確定君臣之禮。庚子日，派遣龍舟法駕迎接他。癸卯日，蕭淵明進入建康。丙午日，即位為皇帝，改年號為天成，立梁王為皇太子，王僧辯為大司馬，陳霸先為侍中。起初，王僧辯和陳霸先共同消滅了侯景，感情非常深厚。等到王僧辯接納貞陽侯，陳霸先派使者極力勸阻，往返多次，王僧辯不聽從。陳霸先發兵襲擊王僧辯，捉住他並縊殺了他。貞陽侯退位回到自己的府邸。百官向晉安王上表勸進。十月，晉安王即位
【English Translation】 English version Year 2, Northern Qi, Tianbao 4th year (553 AD), Jiaxu. Chengsheng 3rd year, 12th month, Emperor of Liang surrendered to Western Wei. Western Wei, Gongdi's (Emperor Gong) first year (actually Tianbao 5th year).
Western Wei did not establish era names. There was a plot to assassinate Grand Tutor Yuwen Tai. When the matter was exposed, Yuwen Tai deposed Qin and placed him in Yongzhou. He established Qin's younger brother, Prince Qi, Tuoba Kuo, as emperor, who was Emperor Gong (the fourth son of Emperor Wen). The era name was also abolished, and the Tuoba clan name was restored. The ninety-nine surnames that had been changed to single-character surnames were all restored to their original forms (see History of the Northern Dynasties).
In the 11th month, Western Wei troops approached Jiangling. The Emperor, along with Crown Prince Xiao Wangbao, Xie Daren, and Zhu Maichen, retreated to Jin City. The Emperor entered the Eastern He Bamboo Garden and ordered attendant Gao Shanbao to burn 140,000 volumes of ancient and modern books. He then used a precious sword to chop at a pillar, causing it to break, and lamented, 'The ways of civil and military affairs end tonight!' He removed the imperial regalia and artifacts, and surrendered in a white horse-drawn plain carriage. In the 12th month, the Emperor was killed by the people of Western Wei. Xiao Cha, Prince of Liang, was established as the ruler of Liang, occupying Xiao Cha's territory of Jingzhou. This was the Later Liang (see Chronicles of Liang).
Emperor Jing
Xiao Fangzhi, the ninth son of Emperor Wu of Liang, was enfeoffed as Prince of Jin'an. After Emperor Yuan was killed, Wang Sengbian and Chen Baxian supported him as Prince of Liang. In the 2nd month of the Yihai year, the Prince of Liang arrived from Xunyang and ascended to the throne as Prince of Liang, at the age of thirteen. He appointed Grand Commandant Wang Sengbian as the commander-in-chief of military affairs both inside and outside the capital, and conferred upon Chen Baxian the title of General Who Conquers the West. The ruler of Northern Qi sent a letter to Wang Sengbian, suggesting that the heir was young and that Marquis Zhenyang, Xiao Yuanming, was older and more respected, and could protect Jinling. In the 5th month, Wang Sengbian sent an envoy to inform Marquis Zhenyang, Xiao Yuanming, to establish the proper relationship between ruler and subject. On the Gengzi day, dragon boats and imperial carriages were sent to welcome him. On the Guimao day, Xiao Yuanming entered Jiankang. On the Bingwu day, he ascended the throne as emperor, changed the era name to Tiancheng, and made the Prince of Liang the Crown Prince, Wang Sengbian the Grand Marshal, and Chen Baxian the Attendant-in-Ordinary. Initially, Wang Sengbian and Chen Baxian jointly destroyed Hou Jing, and their relationship was very close. When Wang Sengbian accepted Marquis Zhenyang, Chen Baxian sent envoys to strongly dissuade him, back and forth several times, but Wang Sengbian did not listen. Chen Baxian launched troops to attack Wang Sengbian, captured him, and strangled him to death. Marquis Zhenyang abdicated and returned to his residence. The officials presented a memorial to the Prince of Jin'an, urging him to advance. In the 10th month, the Prince of Jin'an ascended the throne.
皇帝位。改元紹泰。在位三年。以貞陽侯淵明為司徒(梁紀) 紹泰(一)太平(二)。乙亥 梁 紹泰元年 後梁 宣帝察 大定元年 西魏 恭帝二年 北齊 天保六年
後梁
正月梁主察即皇帝位於江陵。宣帝也。昭明第三子。初封岳陽王。與元帝不平。遂求附庸于西魏。至是國曰梁。年曰大定。追尊父太子曰昭明皇帝。廟號高宗。察在位七年。上疏於魏則稱臣。奉魏正朔。明帝巋在位二十四年。太子琮立。莒公也。在位二年。國歸於隋。
八月北齊主如晉陽還鄴。以佛道二教不同。欲去其一。集二家學者。論難於前。遂敕道士。皆剃髮為沙門。詔曰。得仙者可飛騰遠舉。不能爾者並宜改習歸正詣昭玄上統剃度出家。有不從者殺四人乃奉命。由是齊境皆無道士(北齊紀。南山宣律師論衡)。丙子 梁 太平元年 後梁 大定二年 西魏 三年十二月禪于周 北齊 天保七年
梁譯經師四十二人。出經論七百八十卷。寺二千八百四十六所。僧尼八萬三千人(辯正錄)。
右梁四主合五十五年歸於陳。
陳(陳姓都建康)高祖武帝世祖文帝廢帝高宗宣帝后主
合三十三年。
高祖武帝
諱霸先。字興國。湖州長興人。仕梁滅侯景有功。丁丑年八月進位
【現代漢語翻譯】 現代漢語譯本
皇帝即位，改年號為紹泰。在位三年。任命貞陽侯淵明為司徒（《梁紀》）。紹泰（一年），太平（二年）。乙亥年，梁朝進入紹泰元年，後梁宣帝察進入大定元年，西魏恭帝二年，北齊天保六年。
後梁
正月，梁主察在江陵即皇帝位，是為宣帝，昭明太子的第三個兒子。最初被封為岳陽王，與元帝不和，於是請求依附於西魏。到這時，國號為梁，年號為大定，追尊父親太子為昭明皇帝，廟號高宗。察在位七年，上書給西魏時自稱臣子，奉西魏的正朔。明帝巋在位二十四年，太子琮即位，是為莒公。在位二年，國家歸於隋朝。
八月，北齊皇帝從晉陽返回鄴城。因為佛教和道教的教義不同，想要去除其中一個。召集兩家的學者，在皇帝面前進行辯論。於是下令道士都剃髮為沙門（佛教出家人）。詔書說：『得道成仙的人可以飛騰遠舉，不能做到這一點的都應該改學佛法，歸正，到昭玄上統處剃度出家。』有不服從的，殺了四個人才奉命。因此，北齊境內都沒有道士（《北齊紀》，南山宣律師《論衡》）。丙子年，梁朝進入太平元年，後梁進入大定二年，西魏在三年十二月禪位於周朝，北齊進入天保七年。
梁朝的譯經師有四十二人，翻譯的經論有七百八十卷，寺廟有二千八百四十六所，僧尼有八萬三千人（《辯正錄》）。
以上樑朝四位君主合計五十五年，最終歸於陳朝。
陳（陳姓，都城建康）高祖武帝、世祖文帝、廢帝、高宗宣帝、後主
合計三十三年。
高祖武帝
名諱霸先，字興國，湖州長興人。在梁朝為消滅侯景立下功勞。丁丑年八月，進位。
【English Translation】 English version
The emperor ascended the throne and changed the era name to Shaotai. He reigned for three years. He appointed Yuan Ming, the Marquis of Zhenyang, as Situ (Minister over the Masses) (from Liang Ji). Shaotai (year 1), Taiping (year 2). In the year Yihai, the Liang dynasty entered the first year of Shaotai, the Later Liang Emperor Xuan (Cha) entered the first year of Dading, the second year of Emperor Gong of Western Wei, and the sixth year of Tianbao of Northern Qi.
Later Liang
In the first month, the Liang ruler Cha ascended the throne in Jiangling, becoming Emperor Xuan, the third son of Crown Prince Zhaoming. He was initially enfeoffed as the Prince of Yueyang. Being at odds with Emperor Yuan, he sought to become a vassal of Western Wei. At this time, the state was named Liang, and the era was named Dading. He posthumously honored his father, the Crown Prince, as Emperor Zhaoming, with the temple name Gaozong. Cha reigned for seven years, referring to himself as a subject in his memorials to Western Wei, and adopting the Western Wei calendar. Emperor Ming (Kui) reigned for twenty-four years, and Crown Prince Cong ascended the throne, becoming the Duke of Ju. After reigning for two years, the state was annexed by the Sui dynasty.
In the eighth month, the Northern Qi ruler returned to Ye city from Jinyang. Because the doctrines of Buddhism and Taoism differed, he wanted to eliminate one of them. He gathered scholars from both schools to debate before him. Consequently, he ordered all Taoist priests to shave their heads and become Shamen (Buddhist monks). The edict stated: 'Those who attain immortality can fly and travel far. Those who cannot do so should change their practices, return to the correct path, and go to the Zhaoxuan Shangtong to be tonsured and become monks.' Four people were killed for disobeying before the order was followed. As a result, there were no Taoist priests in the territory of Northern Qi (Northern Qi Ji, Nanshan Lawyer Xuan's Lun Heng). In the year Bingzi, the Liang dynasty entered the first year of Taiping, the Later Liang entered the second year of Dading, Western Wei abdicated to Zhou in the twelfth month of the third year, and Northern Qi entered the seventh year of Tianbao.
There were forty-two Sutra translators in Liang, who translated seven hundred and eighty volumes of Sutras and treatises. There were two thousand eight hundred and forty-six temples, and eighty-three thousand monks and nuns (Bian Zheng Lu).
The above four rulers of Liang totaled fifty-five years before being annexed by the Chen dynasty.
Chen (The Chen family, with the capital at Jiankang) Gaozu (Emperor Wu), Shizu (Emperor Wen), the Deposed Emperor, Gaozong (Emperor Xuan), the Last Emperor
Totaling thirty-three years.
Gaozu (Emperor Wu)
His personal name was Ba Xian, his courtesy name was Xingguo, and he was from Changxing in Huzhou. He rendered meritorious service in the Liang dynasty for eliminating Hou Jing. In the eighth month of the year Dingchou, he was promoted.
相國總百揆封陳公備九錫。陳國置百司。十月進爵為王受禪。封梁敬帝為江陰王。帝在位三年。五十七歲 永定(三)。丁丑 陳永定元年十月改元 大定三年 周宇文覺元年八月廢覺立毓 北齊 天保八年
周
宇文姓。代郡武川人。父泰仕魏封周公。第三子覺襲封。丙子年十二月受魏禪。至是正月即天王位。國號周。追尊父泰曰太祖文皇帝。都長安。不立年號稱元年。封魏恭帝為宋公。以木德承魏水。行夏之時。服色尚黑。覺性剛果惡大司馬晉公宇文護之專權。八月謀誅護。事泄。護廢王為略陽公。月餘弒之。在位八月。年十六。迎立岐州刺史寧都公毓。即天王位。文帝長子也。曰世宗明帝。在位四年。先二年不立年號。己卯年正月太師太宗伯宇文護上表歸政毓始親萬機。凡軍旅之事護猶總之。其都督州軍事之名。改為總管。八月御正中大夫崔猷建議。以為聖人㳂革因時制宜。今天子稱王不足以威天下。請遵秦漢舊制。稱皇帝建年號。周王乃稱皇帝。改元武成帝明敏有識。晉公護憚之。武成二年四月。置毒于糖錘。帝食而殂。壽二十七。武帝邕立。文帝第四子。在位十八年。廢釋道二教。壽三十六。宣帝斌武帝長子。在位二年。禪位皇太子闡。自稱天元皇帝。壽二十二歲。靜帝后改名衍。隋公楊堅
【現代漢語翻譯】 相國總攬百官，封陳公備九錫（古代帝王對大臣的最高獎賞）。陳國設定百官。十月，陳公進爵為王，接受禪讓。封梁敬帝為江陰王。陳朝皇帝在位三年，五十七歲。永定（三年）。丁丑年，陳永定元年十月改年號為大定。大定三年，周宇文覺元年八月，廢黜宇文覺，立宇文毓。北齊天保八年。
周
宇文氏，祖籍代郡武川。父親宇文泰在魏國為官，被封為周公。第三子宇文覺繼承爵位。丙子年十二月，接受魏國的禪讓。到這時，正月即天王位。國號為周。追尊父親宇文泰為太祖文皇帝。定都長安。不設立年號，稱為元年。封魏恭帝為宋公。認為周朝以木德繼承魏朝的水德。施行夏朝的歷法。服飾顏色崇尚黑色。宇文覺性格剛毅果斷，厭惡大司馬晉公宇文護的專權。八月，謀劃誅殺宇文護。事情泄露。宇文護廢黜宇文覺，改封為略陽公。一個月后將他殺害。在位八個月，年僅十六歲。迎立岐州刺史寧都公宇文毓，即天王位。是文帝的長子，稱為世宗明帝。在位四年。前兩年沒有設立年號。己卯年正月，太師太宗伯宇文護上表歸還政權，宇文毓開始親自處理政事。凡是軍事方面的事情，宇文護仍然總管。將都督州軍事的名稱，改為總管。八月，御正中大夫崔猷建議，認為聖人應該隨著時代的變化而變革，因時制宜。現在天子稱王不足以威懾天下。請遵循秦漢舊制，稱皇帝，建立年號。周王於是稱皇帝。改年號為武成。帝明敏有見識。晉公宇文護畏懼他。武成二年四月，在糖錘中下毒。皇帝食用後去世。享年二十七歲。武帝宇文邕即位。是文帝的第四子。在位十八年。廢除佛教和道教。享年三十六歲。宣帝宇文斌是武帝的長子。在位二年。禪位給皇太子宇文闡。自稱天元皇帝。享年二十二歲。靜帝后來改名為宇文衍。隋公楊堅
【English Translation】 The Chancellor of the State managed all the officials and enfeoffed Duke Chen with the Nine Bestowments (the highest awards given by ancient emperors to their ministers). The Chen state established all the government offices. In the tenth month, Duke Chen was promoted to King and received the abdication. He enfeoffed Emperor Jing of Liang as the King of Jiangyin. The emperor of the Chen dynasty reigned for three years and was fifty-seven years old. Yongding (3 years). In the year Dingchou, the first year of Chen Yongding, the reign title was changed to Dading in the tenth month. In the third year of Dading, the first year of Yuwen Jue of the Zhou dynasty, Yuwen Jue was deposed and Yuwen Yu was established in the eighth month. In the eighth year of Tianbao of the Northern Qi dynasty.
Zhou
The Yuwen family, originally from Wuchuan in Dai Commandery. His father, Yuwen Tai, served as an official in the Wei dynasty and was enfeoffed as the Duke of Zhou. The third son, Yuwen Jue, inherited the title. In the twelfth month of the year Bingzi, he received the abdication of the Wei dynasty. At this time, in the first month, he ascended the throne of Heavenly King. The state was named Zhou. He posthumously honored his father, Yuwen Tai, as Emperor Wenzhao. The capital was established in Chang'an. No reign title was established, and it was called the first year. He enfeoffed Emperor Gong of Wei as the Duke of Song. It was believed that the Zhou dynasty inherited the water virtue of the Wei dynasty with the wood virtue. The Xia dynasty calendar was implemented. The color of clothing was black. Yuwen Jue was resolute and decisive in character and disliked the monopoly of power by Grand Sima Duke Jin Yuwen Hu. In August, he plotted to kill Yuwen Hu. The matter was revealed. Yuwen Hu deposed Yuwen Jue and enfeoffed him as the Duke of Lueyang. He was killed a month later. He reigned for eight months and was only sixteen years old. Yuwen Yu, the governor of Qizhou and Duke of Ningdu, was welcomed to ascend the throne of Heavenly King. He was the eldest son of Emperor Wen and was called Emperor Ming of Shizong. He reigned for four years. No reign title was established in the first two years. In the first month of the year Jimao, Grand Tutor Taizongbo Yuwen Hu submitted a memorial to return the power, and Yuwen Yu began to personally handle state affairs. Yuwen Hu still managed all military affairs. The title of military governor of the state was changed to governor-general. In August, Cui You, the Grand Master of the Right, suggested that the sage should change with the times and adapt to the circumstances. Now that the Son of Heaven is called King, it is not enough to intimidate the world. Please follow the old system of the Qin and Han dynasties, call himself Emperor, and establish a reign title. The King of Zhou then called himself Emperor. The reign title was changed to Wucheng. The emperor was intelligent and knowledgeable. Duke Jin Yuwen Hu feared him. In the fourth month of the second year of Wucheng, poison was placed in the sugar hammer. The emperor died after eating it. He lived to be twenty-seven years old. Emperor Wu Yuwen Yong ascended the throne. He was the fourth son of Emperor Wen. He reigned for eighteen years. He abolished Buddhism and Taoism. He lived to be thirty-six years old. Emperor Xuan Yuwen Bin was the eldest son of Emperor Wu. He reigned for two years. He abdicated the throne to the crown prince Yuwen Chan. He called himself Emperor Tianyuan. He lived to be twenty-two years old. Emperor Jing was later renamed Yuwen Yan. Duke Sui Yang Jian.
為相。復釋道二教。在位一年。禪位於隋王堅。戊寅 陳 永定二年 後梁 大定四年 周世宗明帝毓 二年 北齊 天保九年
陳五月。帝幸大莊嚴寺舍身。群臣表請還宮。設無遮大會供僧佈施。放生宥罪。揚州造東安寺。又造興皇天宮等四寺。
周帝奉佛乘親宗族。為先皇造盧舍那織成像二菩薩。各高二丈六尺。造等身檀像一十二軀各二菩薩金剛獅子等。妙麗天成(辯正錄)。己卯 永定三年六月帝崩 大定五年 周八月稱皇帝 武成元年 天保十年十月帝殂
陳帝寫經一十二藏。造金銅像百萬軀。修故寺三十二所。度僧尼七千人(辯正錄)。
北齊顯祖宣帝洋在位十年。佛法大盛。所度僧尼八千人(律師論衡)。
世祖文帝
諱茜。字子華。武帝兄昭烈王之長子也。封臨川王。太后以遺詔立之。在位七年。壽四十五 天嘉(六)天康(一)。庚辰 天嘉元年 大定六年 周武成二年 四月帝殂 北齊乾明元年 十一月皇建元年
北齊二月。太子殷立。改元乾明。八月太后廢之為濟南王。常山王演立。十一月改皇建元年。皇建二年十月帝畋獵墜馬絕脅殂。遺命弟湛入繼大統。改皇建二年為太寧元年。演湛皆宣帝之弟。
二祖慧可大師尊者 洛京武牢姬氏
【現代漢語翻譯】 現代漢語譯本： 為相。又提倡道教和佛教。在位一年，禪位給隋王楊堅。 戊寅年，陳朝永定二年，後梁大定四年，北周世宗明帝宇文毓二年，北齊天保九年。
陳朝五月，皇帝前往大莊嚴寺舍身。群臣上表請求皇帝還宮。舉辦無遮大會供養僧侶，佈施財物，放生動物，赦免罪犯。在揚州建造東安寺，又建造興皇天宮等四座寺廟。
北周皇帝信奉佛教，親近宗族。為先皇建造盧舍那佛（Vairocana）織成像和兩尊菩薩（Bodhisattva）像，每尊高二丈六尺。建造等身檀木像一十二軀，以及兩尊菩薩、金剛（Vajra）、獅子等。精妙美麗，渾然天成（出自《辯正論》）。 己卯年，永定三年六月，陳朝皇帝駕崩。大定五年，北周八月稱皇帝，武成元年。天保十年十月，北齊皇帝駕崩。
陳朝皇帝抄寫佛經一十二藏，建造金銅佛像百萬軀，修復舊寺廟三十二所，度化僧尼七千人（出自《辯正論》）。
北齊顯祖宣帝高洋在位十年，佛法非常興盛，所度化的僧尼有八千人（出自《律師論衡》）。
世祖文帝
名茜，字子華，武帝的哥哥昭烈王的長子。被封為臨川王。太后根據遺詔擁立他為帝。在位七年，享年四十五歲，年號為天嘉（六年）和天康（一年）。 庚辰年，天嘉元年，大定六年，北周武成二年，四月，陳朝皇帝駕崩。北齊乾明元年，十一月，改元皇建元年。
北齊二月，太子高殷即位，改年號為乾明。八月，太后廢黜高殷，改封為濟南王。常山王高演即位。十一月，改年號為皇建元年。皇建二年十月，皇帝打獵時墜馬，肋骨斷裂而死。遺命弟弟高湛繼承皇位。改皇建二年為太寧元年。高演和高湛都是宣帝高洋的弟弟。
二祖慧可大師尊者，是洛京武牢人姬氏之子。
【English Translation】 English version: He served as chancellor. He also promoted both Taoism and Buddhism. After reigning for one year, he abdicated the throne to Yang Jian, the King of Sui. In the year of Wu-yin, the second year of Yongding of the Chen Dynasty, the fourth year of Dading of the Later Liang Dynasty, the second year of Emperor Ming of the Northern Zhou Dynasty, and the ninth year of Tianbao of the Northern Qi Dynasty.
In the fifth month of the Chen Dynasty, the emperor went to the Great Solemn Monastery to dedicate himself. The court officials requested him to return to the palace. He held an Unrestricted Great Assembly (Wu遮大會) to make offerings to monks, give alms, release captive animals, and pardon criminals. The Dong'an Monastery was built in Yangzhou, and four other monasteries, including the Xinghuang Heavenly Palace, were also built.
The Emperor of Northern Zhou revered Buddhism and was close to his relatives. He commissioned the weaving of an image of Vairocana Buddha (盧舍那佛) and two Bodhisattvas (菩薩) for the late emperor, each being twenty-six chi in height. He also commissioned twelve life-size sandalwood statues, each with two Bodhisattvas, Vajras (金剛), lions, etc. They were exquisitely and naturally crafted (from 'Bian Zheng Lun'). In the year of Ji-mao, the third year of Yongding, in the sixth month, the Emperor of Chen passed away. In the fifth year of Dading, the Emperor of Northern Zhou declared himself emperor in the eighth month, the first year of Wucheng. In the tenth month of the tenth year of Tianbao, the Emperor of Northern Qi passed away.
The Emperor of Chen had twelve collections of Buddhist scriptures copied, commissioned a million bronze and gold Buddha statues, restored thirty-two old monasteries, and ordained seven thousand monks and nuns (from 'Bian Zheng Lun').
Emperor Xuan of Northern Qi, Gao Yang, reigned for ten years. Buddhism flourished greatly, and he ordained eight thousand monks and nuns (from 'Lawyer's Discussion and Balance').
Emperor Wendi, the 世祖
His given name was Qian, his courtesy name was Zihua. He was the eldest son of Prince Zhaolie, the elder brother of Emperor Wu. He was enfeoffed as the Prince of Linchuan. The Empress Dowager enthroned him according to the late emperor's edict. He reigned for seven years and lived to be forty-five years old. The era names were Tianjia (six years) and Tiankang (one year). In the year of Geng-chen, the first year of Tianjia, the sixth year of Dading, the second year of Wucheng of Northern Zhou, in the fourth month, the Emperor of Chen passed away. In the first year of Qianming of Northern Qi, in the eleventh month, the era name was changed to the first year of Huangjian.
In the second month of Northern Qi, Crown Prince Gao Yin ascended the throne and changed the era name to Qianming. In the eighth month, the Empress Dowager deposed Gao Yin and enfeoffed him as the Prince of Jinan. Gao Yan, the Prince of Changshan, ascended the throne. In the eleventh month, the era name was changed to the first year of Huangjian. In the tenth month of the second year of Huangjian, the emperor fell from his horse while hunting and died from broken ribs. He left a will that his younger brother Gao Zhan should succeed to the throne. The second year of Huangjian was changed to the first year of Taining. Gao Yan and Gao Zhan were both younger brothers of Emperor Xuan, Gao Yang.
The Venerable Master Huike, the Second Patriarch, was a member of the Ji family from Wu Lao in Luoyang.
子。初名神光。博涉詩書。尤精玄理。幼年抵洛陽龍門香山。依寶靜禪師出家。受具于永穆寺。其師指之。見達磨于少室山(少林寺也)。得法機緣列達磨章下。祖之繼闡玄風也博求法嗣。至北齊有一居士。年逾四十不言名氏。聿來設禮而問祖曰。弟子身纏風恙。請和尚懺罪祖曰。將罪來與汝。懺士良久曰。覓罪不可得。祖曰。與汝懺罪竟。宜依佛法僧住。士曰。今見和尚已知是僧。未審何名佛法祖曰。是心是佛。是心是法。法佛無二。僧寶亦然。士曰。今日始知。罪性不在內不在外不在中間。如其心然佛法無二也。祖深器之云。是吾寶也。即為剃落宜名僧粲。于光福寺受具。執侍經二載。祖乃告之曰。菩提達磨遠自竺干。以正法眼藏並信衣密付于吾。吾今授汝。汝當守護無令斷絕。聽吾偈曰。本來緣有地。因地種華生。本來無有種。華亦不曾生。付衣法已。又曰。汝受吾教。宜處深山。未可行化。恐罹世難。然吾亦有宿累。今要酬之。祖即往鄴都。隨宜說法。積三十四年。後於管城縣匡救寺山門下譚無上道。時有辯和法師者。于寺中講涅槃經。學徒稍稍引去。和憤謗祖於邑宰翟仲侃。翟罪于祖。祖乃委順。時年一百七歲。當隋文帝開皇十三年三月十六日也。葬磁州滏陽縣東北七十里。唐德宗謚曰太祖禪師(正宗記)
【現代漢語翻譯】 子，最初名叫神光，廣泛涉獵詩書，尤其精通玄妙的義理。年輕時到達洛陽龍門香山，依止寶靜禪師出家，在永穆寺受具足戒。他的老師指引他去少室山（也就是少林寺）拜見達磨（Bodhidharma）。得到佛法傳承的因緣記載在達磨章下。祖師爲了繼續闡揚玄妙的佛法，廣泛尋求佛法繼承人。到了北齊，有一位居士，年紀超過四十歲，沒有說出自己的姓名，前來向祖師行禮並問道：『弟子身患風病，請和尚為我懺悔罪業。』祖師說：『把你的罪拿來，我為你懺悔。』居士過了很久說：『尋找罪業，卻找不到。』祖師說：『我已經為你懺悔完畢。你應該依止佛、法、僧三寶。』居士說：『今天見到和尚，已經知道是僧。不知道什麼是佛法？』祖師說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是這樣。』居士說：『今天才知道，罪的本性不在內，不在外，也不在中間。心是這樣，佛法也是沒有分別的。』祖師非常器重他，說：『你真是我的寶貝啊！』於是為他剃度，取名為僧璨（Sengcan），在光福寺受具足戒，侍奉祖師兩年。祖師於是告訴他說：『菩提達磨（Bodhidharma）從遙遠的印度來到這裡，將正法眼藏（the treasury of the true Dharma eye）和信衣秘密地交付給我。我現在傳授給你，你應當守護它，不要讓它斷絕。聽我的偈語：本來緣有地，因地種華生。本來無有種，華亦不曾生。』交付衣法之後，又說：『你接受我的教誨，應該隱居在深山之中，不要急於弘揚佛法，恐怕會遭遇世間的災難。然而我也有宿世的業債，現在需要償還。』祖師於是前往鄴都，隨順機緣說法。總共三十四年。後來在管城縣匡救寺山門下談論無上道。當時有一位名叫辯和的法師，在寺中講解《涅槃經》，學徒漸漸離去。辯和因此怨恨誹謗祖師，告訴了縣令翟仲侃。翟仲侃對祖師定罪。祖師於是順從接受。當時祖師一百零七歲，是隋文帝開皇十三年三月十六日。安葬在磁州滏陽縣東北七十里。唐德宗追諡為太祖禪師（根據《正宗記》記載）。 子，最初名叫神光，廣泛涉獵詩書，尤其精通玄妙的義理。年輕時到達洛陽龍門香山，依止寶靜禪師出家，在永穆寺受具足戒。他的老師指引他去少室山（也就是少林寺）拜見達磨（Bodhidharma）。得到佛法傳承的因緣記載在達磨章下。祖師爲了繼續闡揚玄妙的佛法，廣泛尋求佛法繼承人。到了北齊，有一位居士，年紀超過四十歲，沒有說出自己的姓名，前來向祖師行禮並問道：『弟子身患風病，請和尚為我懺悔罪業。』祖師說：『把你的罪拿來，我為你懺悔。』居士過了很久說：『尋找罪業，卻找不到。』祖師說：『我已經為你懺悔完畢。你應該依止佛、法、僧三寶。』居士說：『今天見到和尚，已經知道是僧。不知道什麼是佛法？』祖師說：『是心是佛，是心是法，法與佛沒有分別，僧寶也是這樣。』居士說：『今天才知道，罪的本性不在內，不在外，也不在中間。心是這樣，佛法也是沒有分別的。』祖師非常器重他，說：『你真是我的寶貝啊！』於是為他剃度，取名為僧璨（Sengcan），在光福寺受具足戒，侍奉祖師兩年。祖師於是告訴他說：『菩提達磨（Bodhidharma）從遙遠的印度來到這裡，將正法眼藏（the treasury of the true Dharma eye）和信衣秘密地交付給我。我現在傳授給你，你應當守護它，不要讓它斷絕。聽我的偈語：本來緣有地，因地種華生。本來無有種，華亦不曾生。』交付衣法之後，又說：『你接受我的教誨，應該隱居在深山之中，不要急於弘揚佛法，恐怕會遭遇世間的災難。然而我也有宿世的業債，現在需要償還。』祖師於是前往鄴都，隨順機緣說法。總共三十四年。後來在管城縣匡救寺山門下談論無上道。當時有一位名叫辯和的法師，在寺中講解《涅槃經》，學徒漸漸離去。辯和因此怨恨誹謗祖師，告訴了縣令翟仲侃。翟仲侃對祖師定罪。祖師於是順從接受。當時祖師一百零七歲，是隋文帝開皇十三年三月十六日。安葬在磁州滏陽縣東北七十里。唐德宗追諡為太祖禪師（根據《正宗記》記載）。
【English Translation】 English version: The successor, whose initial name was Shenguang, extensively studied poetry and books, and was particularly proficient in profound principles. In his youth, he arrived at Xiangshan in Longmen, Luoyang, and became a monk under Chan Master Baojing. He received full ordination at Yongmu Temple. His teacher directed him to see Bodhidharma (達磨) at Shaoshi Mountain (少室山, also known as Shaolin Temple 少林寺). The circumstances of his obtaining the Dharma are listed under the chapter on Bodhidharma. In order to continue expounding the profound Dharma, the Patriarch widely sought Dharma successors. During the Northern Qi Dynasty, there was a layman, over forty years old, who did not reveal his name. He came to pay respects to the Patriarch and asked: 'Disciple is afflicted with a wind ailment. Please, Venerable Monk, help me repent my sins.' The Patriarch said: 'Bring your sins here, and I will repent them for you.' After a long while, the layman said: 'Searching for sins, I cannot find them.' The Patriarch said: 'I have finished repenting your sins for you. You should abide by the Buddha, Dharma, and Sangha.' The layman said: 'Today, having seen the Venerable Monk, I already know this is the Sangha. I do not know what is the Buddha and the Dharma?' The Patriarch said: 'This mind is the Buddha, this mind is the Dharma. The Dharma and the Buddha are not two. The Sangha Jewel is also like this.' The layman said: 'Today I understand that the nature of sin is not inside, not outside, nor in between. As the mind is, so the Buddha and Dharma are not two.' The Patriarch greatly valued him, saying: 'You are truly my treasure!' Thereupon, he tonsured him and named him Sengcan (僧璨). He received full ordination at Guangfu Temple and attended to the Patriarch for two years. The Patriarch then told him: 'Bodhidharma (菩提達磨) came from distant India and secretly entrusted the treasury of the true Dharma eye (正法眼藏) and the robe of faith to me. I now transmit it to you. You should protect it and not let it be cut off. Listen to my verse: Originally, there is a ground for conditions; because of the ground, flowers are born. Originally, there is no seed; flowers are never born.' After transmitting the robe and Dharma, he further said: 'Having received my teachings, you should dwell in deep mountains. Do not rush to propagate the Dharma, lest you encounter worldly difficulties. However, I also have karmic debts from past lives that I must now repay.' The Patriarch then went to Yedu, teaching the Dharma according to circumstances. This continued for thirty-four years. Later, at the mountain gate of Kuangjiu Temple in Guancheng County, he discussed the unsurpassed Way. At that time, there was a Dharma Master named Bianhe who was lecturing on the Nirvana Sutra in the temple, and the students gradually left. Bianhe, resentful, slandered the Patriarch to the county magistrate, Zhai Zhongkan. Zhai Zhongkan convicted the Patriarch. The Patriarch then submitted and accepted this. At that time, the Patriarch was one hundred and seven years old, on the sixteenth day of the third month of the thirteenth year of the Kaihuang era of Emperor Wen of the Sui Dynasty. He was buried seventy li northeast of Fuyang County in Cizhou. Emperor Dezong of the Tang Dynasty posthumously honored him as Chan Master Taizu (太祖禪師) (according to the 'Zhengzong Ji' 正宗記).
。辛巳 陳 天嘉二年 後梁 大定七年 周武帝邕保定元年 北齊皇建二年十一月改大寧元年 壬午 天嘉三年 察卒子巋立受周命稱帝天保元年 保定二年 河清元年 癸未 天嘉四年帝設無礙大會於太極殿 明帝巋 天保二年 保定三年 河清二年
法上法師 北齊世祖成帝湛。築壇于內。請上法師授歸戒。帝布發於地。令法師踐其發而升座。帝受戒畢。次授八座重臣后妃戚屬菩薩戒法。創報德寺以居法師。諺曰。四海僧望道場法上(寺記碑銘)。
僧實禪師 周帝王臣克盡禮敬一日。謂僧眾曰。急修法事誦觀世音。救江南講堂崩厄。是時楊都講堂聽法眾集。道俗充滿。忽聞西北異香空中伎樂。合堂驚出瞻睹。堂歘摧倒。大眾無損。奏聞梁主。移聞于周。乃知禪師之祐也。是年七月十八日禪師入寂。壽八十八歲。帝哭之慟。敕圖其像于大福田寺供養之(感應傳)。甲申 天嘉五年 天保三年 周初令百官執笏 保定四年 北齊 河清三年 乙酉 天嘉六年 天保四年 保定五年 帝禪位太子緯 大統元年四月改 丙戌 天康元年四月帝殂 天保五年 保定六年 大統二年
陳文帝修治故寺六十所。寫佛經五十藏。度僧尼二萬人(義楚六帖)。
臨海王
諱伯宗。史曰廢帝。
【現代漢語翻譯】 現代漢語譯本：辛巳年，陳朝天嘉二年，後梁大定七年，北周武帝宇文邕保定元年，北齊皇建二年十一月改為大寧元年。壬午年，天嘉三年，察卒子宇文巋（後梁明帝）接受北周的冊命稱帝，年號天保元年。北周保定二年，河清元年。癸未年，天嘉四年，陳文帝在太極殿設立無礙大會。宇文巋（後梁明帝），天保二年，北周保定三年，河清二年。
法上法師，北齊世祖孝昭帝高湛在宮內築壇，請法上法師傳授歸戒。高湛鋪散頭髮于地，讓法師踩著他的頭髮登上法座。高湛受戒完畢，依次為八座重臣、后妃、親屬傳授菩薩戒法。建立報德寺供法上法師居住。《諺語》說：『四海僧眾都仰望道場法上』（見《寺記碑銘》）。
僧實禪師，北周皇帝和王公大臣都竭盡禮敬。一日，（僧實禪師）對僧眾說：『趕緊修習法事，誦唸觀世音菩薩，救助江南講堂崩塌的災難。』當時，楊都講堂聚集聽法的大眾，僧俗人等充滿講堂。忽然聽到西北方向傳來奇異的香氣，空中奏響美妙的音樂。全堂的人驚慌地跑出去瞻仰觀看，講堂隨即倒塌，但大眾沒有受到損傷。此事上奏給梁朝的皇帝，又傳到北周。這才知道是僧實禪師的護佑。這年七月十八日，禪師圓寂，享年八十八歲。北周皇帝哭得很悲痛，敕令畫他的畫像供奉在大福田寺（見《感應傳》）。甲申年，天嘉五年，宇文巋天保三年，北周開始命令百官執笏。保定四年，北齊河清三年。乙酉年，天嘉六年，宇文巋天保四年，北周保定五年，北周武帝禪位給太子宇文緯，大統元年四月改元。丙戌年，天康元年四月，陳文帝駕崩，宇文巋天保五年，北周保定六年，大統二年。
陳文帝修繕舊寺廟六十所，抄寫佛經五十藏，度化僧尼二萬人（見《義楚六帖》）。
臨海王
名諱伯宗，史書稱之為廢帝。
【English Translation】 English version: Xin Si year, the second year of Tianjia in the Chen Dynasty, the seventh year of Dading in the Later Liang Dynasty, the first year of Baoding of Emperor Wu of the Northern Zhou Dynasty, and the eleventh month of the second year of Huangjian in the Northern Qi Dynasty was changed to the first year of Danning. Ren Wu year, the third year of Tianjia, Cha Zuzi Yuwen Kui (Emperor Ming of Later Liang) accepted the mandate of the Northern Zhou and claimed the title of Emperor, with the reign title of the first year of Tianbao. The second year of Baoding and the first year of Heqing in the Northern Zhou Dynasty. Gui Wei year, the fourth year of Tianjia, Emperor Wen of Chen established an Unimpeded Assembly in the Taiji Hall. Yuwen Kui (Emperor Ming of Later Liang), the second year of Tianbao, the third year of Baoding in the Northern Zhou Dynasty, and the second year of Heqing.
Dharma Master Fa Shang: Emperor Shizu Xiaozhao of the Northern Qi Dynasty, Gao Zhan, built an altar in the palace and invited Dharma Master Fa Shang to transmit the precepts of refuge. Gao Zhan spread his hair on the ground, allowing the Dharma Master to step on his hair and ascend the Dharma seat. After Gao Zhan received the precepts, he successively transmitted the Bodhisattva precepts to the eight high-ranking officials, empresses, relatives, and dependents. Baode Temple was established for Dharma Master Fa Shang to reside in. The proverb says: 'Monks from all over the world look up to the Dharma Master Fa Shang of the Daochang' (see 'Temple Records and Inscriptions').
Chan Master Seng Shi: The Emperor and princes and ministers of the Northern Zhou Dynasty all paid their respects to the utmost. One day, (Chan Master Seng Shi) said to the Sangha: 'Quickly cultivate Dharma practices and recite Avalokiteśvara Bodhisattva to save the disaster of the collapse of the Jiangnan Lecture Hall.' At that time, the masses gathered in the Yangdu Lecture Hall to listen to the Dharma, and monks and laypeople filled the lecture hall. Suddenly, a strange fragrance came from the northwest, and beautiful music was played in the air. The people in the hall ran out in panic to look up and watch, and the lecture hall collapsed immediately, but the masses were not harmed. This matter was reported to the Emperor of the Liang Dynasty and also to the Northern Zhou Dynasty. Only then did they know that it was the protection of Chan Master Seng Shi. On the eighteenth day of July of this year, the Chan Master passed away, at the age of eighty-eight. The Emperor of the Northern Zhou Dynasty cried very sadly and ordered his portrait to be enshrined in Dafutian Temple (see 'Records of Responses'). Jia Shen year, the fifth year of Tianjia, the third year of Tianbao of Yuwen Kui, the Northern Zhou Dynasty began to order all officials to hold tablets. The fourth year of Baoding and the third year of Heqing in the Northern Qi Dynasty. Yi You year, the sixth year of Tianjia, the fourth year of Tianbao of Yuwen Kui, the fifth year of Baoding in the Northern Zhou Dynasty, Emperor Wu of the Northern Zhou Dynasty abdicated the throne to Crown Prince Yuwen Wei, and the era name was changed in April of the first year of Datong. Bing Xu year, the first year of Tiankang, Emperor Wen of Chen died in April, the fifth year of Tianbao of Yuwen Kui, the sixth year of Baoding in the Northern Zhou Dynasty, and the second year of Datong.
Emperor Wen of Chen repaired sixty old temples, copied fifty collections of Buddhist scriptures, and ordained 20,000 monks and nuns (see 'Yichu's Six Treatises').
Prince of Linhai
Whose personal name was Bo Zong, and is referred to as the Deposed Emperor in historical records.
文帝長子。在位二年。安成王頊以章太后令廢帝。為臨海王。壽十九歲。頊即帝位 光大(二)。丁亥 光大元年 天和六年 天和二年 北齊 大統三年
釋亡名 周武帝敕亡(音無)名為夏州三藏。尋欲官之。天和二年五月。冢宰宇文護以書勉之。名答以收跡巖中攝心塵外此本志也。因著金人箴息心銘。文曰。法界有如意寶人焉。緘其身銘其膺(其辭略曰)。多知多事不如息意。多慮多失不如守一。慮多志散知多心亂。心亂生惱志散妨道。英賢才藝是為愚弊。一技一能日下孤燈。一能一技空中蚊蚋(續高僧傳)。
南嶽思大禪師 諱慧思。武津李氏子。初北齊慧聞禪師。嘗抽藏經得中觀論。妙悟其旨。即遙禮西天第十四祖造論大士龍樹尊者為師。開空假中三觀論之。元文曰。因緣所生法。我說即是空。一名為假名。一名中道義(智者大禪師智顗遂大典其教觀焉)。梁元帝承聖三年。思依慧聞悟入法華三昧及旋陀羅尼門。奉菩薩三聚凈戒。不衣絲綿。寒則以熟艾敷其座。道行著聞。時稱思大和尚。嘗有疾念之曰。病由業生。業由心起。心緣不起。外境何狀。業病與身都如雲影。作是觀己身遂輕安。及領徒南邁值梁之亂。暫止太蘇山。陳廢帝光大元年來南嶽。謂其徒曰。吾前生曾居此處。指林泉曰古寺
【現代漢語翻譯】 文帝長子，在位二年。安成王宇文頊（An Cheng Prince Yuwen Xu）以章太后之令廢黜了他，改封為臨海王。享年十九歲。宇文頊即位，年號光大（共二年）。丁亥年為光大元年，對應北周天和六年，北齊大統三年。
釋亡名（Shi Wangming），周武帝敕令亡名為夏州三藏。不久后想授予他官職。天和二年五月，冢宰宇文護（Yuwen Hu）寫信勉勵他。亡名回覆說，在山巖中隱居，收攝心神，遠離塵世，這才是我的本意。於是創作了《金人箴》和《息心銘》。《金人箴》中寫道：『法界有如意寶人，封閉他的身體，銘刻他的胸懷（其辭大略是）：多知多事不如息滅意念，多思多慮不如守住一心。思慮多則意志渙散，知識多則心神紊亂。心神紊亂則生煩惱，意志渙散則妨礙修道。英雄賢才的才藝是愚蠢的弊端，一技之長如同日漸衰落的孤燈，一種技能一項才藝如同空中的蚊蚋。』（出自《續高僧傳》）。
南嶽思大禪師（Nanyue Si Da Chanshi），法名慧思（Huisi）。武津李氏之子。起初跟隨北齊慧聞禪師（Huiwen Chanshi），曾經翻閱藏經，從中得到《中觀論》，精妙地領悟了其中的旨意。於是遙拜西天第十四祖，造論大士龍樹尊者（Longshu Zunzhe）為師，開創了空、假、中三觀之論。原文說：『因緣所生法，我說即是空，一名為假名，一名中道義。』（智者大禪師智顗（Zhiyi）於是大大地整理了他的教觀）。梁元帝承聖三年，慧思依從慧聞禪師，悟入《法華三昧》以及旋陀羅尼門，奉行菩薩三聚凈戒，不穿絲綢棉布。寒冷時就用熟艾鋪在座位上。他的道行廣為人知，當時被稱為思大和尚。曾經生病，他念誦說：『病由業生，業由心起，心緣不起，外境何狀？業病與身都如雲影。』這樣觀想后，自身就感到輕鬆安寧。等到帶領弟子南下，正趕上樑朝的戰亂，暫時停留在太蘇山。陳廢帝光大元年，來到南嶽。他告訴弟子們說：『我前生曾經居住在這裡。』指著林泉說：『這是古寺。』
【English Translation】 The eldest son of Emperor Wen reigned for two years. Yuwen Xu (An Cheng Prince Yuwen Xu) deposed him by order of Empress Dowager Zhang and made him the Prince of Linhai. He died at the age of nineteen. Yuwen Xu then ascended the throne, with the era name Guangda (two years in total). The year Dinghai was the first year of Guangda, corresponding to the sixth year of Tianhe in the Northern Zhou Dynasty and the third year of Datong in the Northern Qi Dynasty.
The monk Wangming (Shi Wangming), Emperor Wu of Zhou ordered Wangming to be the Sanzang of Xia Prefecture. Soon after, he intended to grant him an official position. In May of the second year of Tianhe, Yuwen Hu (Yuwen Hu), the Grand Tutor, encouraged him in a letter. Wangming replied that retreating to the rocks, collecting his mind, and staying away from the world was his original intention. Therefore, he wrote 'The Golden Man Admonition' and 'Inscription for Resting the Mind'. 'The Golden Man Admonition' says: 'In the Dharma Realm, there is a person like a wish-fulfilling jewel, sealing his body and inscribing his chest (the words roughly say): Knowing too much and doing too much is not as good as resting the mind; thinking too much and losing too much is not as good as guarding the one. Too much thought scatters the will, too much knowledge confuses the mind. A confused mind gives rise to troubles, a scattered will hinders the path. The talents of heroes and sages are foolish flaws, a single skill is like a lonely lamp fading day by day, a single skill is like a mosquito in the air.' (From 'Further Biographies of Eminent Monks').
Great Dhyana Master Si of Nanyue (Nanyue Si Da Chanshi), personal name Huisi. He was the son of the Li family of Wujin. Initially, he followed Dhyana Master Huiwen of Northern Qi (Huiwen Chanshi). He once drew the 'Madhyamaka-karika' from the Tripitaka and profoundly understood its meaning. He then remotely paid homage to the fourteenth ancestor of the Western Heaven, the great Bodhisattva Nagarjuna (Longshu Zunzhe), as his teacher, and initiated the theory of the Three Views of Emptiness, Provisionality, and the Middle Way. The original text says: 'The Dharma produced by conditions, I say is emptiness, one name is provisional name, one name is the meaning of the Middle Way.' (Great Dhyana Master Zhiyi (Zhiyi) then greatly organized his teachings and views). In the third year of Chengsheng of Emperor Yuan of Liang, Huisi, relying on Dhyana Master Huiwen, awakened to the 'Lotus Samadhi' and the revolving Dharani gate, and observed the Bodhisattva's Three Accumulative Pure Precepts, not wearing silk or cotton. When it was cold, he would spread cooked moxa on his seat. His virtuous conduct was widely known, and he was then called Great Master Si. He once fell ill and recited: 'Illness arises from karma, karma arises from the mind, if the mind's conditions do not arise, what is the state of the external world? Karmic illness and the body are like cloud shadows.' After contemplating in this way, he felt light and peaceful. When he led his disciples south, he encountered the chaos of the Liang Dynasty and temporarily stayed at Mount Taisu. In the first year of Guangda of Emperor Fei of Chen, he came to Nanyue. He told his disciples: 'I used to live here in my previous life.' Pointing to the forest and springs, he said: 'This is the ancient temple.'
也。掘地得殿宇基址僧用器皿。得遺骸于兩石下。乃建塔曰三生塔。當岳心建般若寺。虎跑地出泉以供學侶。陳宣帝大建元年。岳祠道士密告陳帝誣師。北僧受齊國券。斸斷岳心釘石興妖。陳帝遣使追師。師飛錫而至。帝異之迎以供養。安置棲玄寺。問辯佛理。帝乃罪道士以欺罔欲誅之。師為奏免之。帝乃敕諸道士以供師役。師奏還南嶽。帝餞以殊禮。久之師示眾曰。道源不遠。性海非遙。但向己求。莫從他覓。覓即不得。得亦不真。陳大建九年六月二十二日入滅。壽六十四歲。師所著述並行於世。師為法華三祖也(行狀本傳)。戊子 陳光大二年十一月帝廢 後梁 天保七年 周 天和三年 北齊大統四年十一月上皇殂
高祖宣帝
頊。昭烈王第二子。封安成王。受遺詔輔政。至是十一月廢小帝帝立。在位十四年。壽五十二。帝修佛寺五十所。揚州造太皇寺。寺造七級大塔。造金銅佛二萬軀。造崇皇寺。修故像百三十萬軀。寫佛經十二藏。度僧尼萬人(辯正錄)。
大建(十四)。己丑 陳大建元年四月傅大士卒 天保八年 天和四年 大統五年
三祖僧璨大師尊者 不知何許人也。初以處士見二祖慧可尊者于北齊。可祖器之。為剃度受具得法。是年自北齊來司空山。遂隱於舒州皖公
【現代漢語翻譯】 現代漢語譯本： 也。挖掘地面，發現了殿宇的地基和僧人使用的器皿。在兩塊石頭下發現了遺骸。於是建造了一座塔，叫做三生塔。當岳心建造般若寺時，虎跑涌出泉水來供給學僧們使用。陳宣帝大建元年，岳祠的道士秘密地告訴陳帝，誣陷僧璨大師。說北方的僧人接受了齊國的憑證，砍斷岳心的釘石來興起妖邪。陳帝派遣使者追趕僧璨大師。僧璨大師飛錫杖而至。陳帝感到驚異，用供養的禮節來迎接他，安置在棲玄寺。陳帝向僧璨大師詢問辯論佛理。陳帝於是判處道士欺罔的罪名，想要誅殺他們。僧璨大師為他們奏請免罪。陳帝於是命令眾道士來供僧璨大師役使。僧璨大師上奏請求返回南嶽。陳帝用特殊的禮節來餞行。過了很久，僧璨大師向眾人開示說：『道源不遠，性海非遙。但向自己求，莫從他覓。覓即不得，得亦不真。』陳大建九年六月二十二日入滅。壽命六十四歲。僧璨大師所著述的佛經並行於世。僧璨大師是法華宗三祖。（行狀本傳）戊子年，陳光大二年十一月，陳宣帝廢后梁。天保七年，北周天和三年。北齊大統四年十一月，上皇去世。
高祖宣帝
頊（陳宣帝的名字）。昭烈王的第二個兒子。被封為安成王。接受遺詔輔佐朝政。到這年的十一月廢黜小皇帝，陳頊自己登基為帝。在位十四年。壽命五十二歲。陳頊修建佛寺五十所。在揚州建造太皇寺。寺中建造七級大塔。製造金銅佛像二萬軀。建造崇皇寺。修復舊佛像一百三十萬軀。抄寫佛經十二藏。度化僧尼一萬人。（辯正錄）
大建（十四年）。己丑年，陳大建元年四月，傅大士去世。天保八年，北周天和四年，北齊大統五年。
三祖僧璨大師尊者（Sengcan Dashi Zunzhe）：不知道是哪裡人。最初以在家居士的身份在北齊拜見二祖慧可尊者（Huike Zunzhe）。慧可尊者認為他是可造之材，為他剃度授戒，傳授佛法。這年從北齊來到司空山，於是隱居在舒州皖公山。
【English Translation】 English version: Also. Digging the ground, the foundation of the palace and the utensils used by the monks were found. Remains were found under two stones. So a pagoda was built, called the Three Lives Pagoda. When Yuexin built the Prajna Temple, a spring gushed out of Hupao to supply the monks. In the first year of the Dajian era of Emperor Xuan of Chen, a Taoist priest from the Yue Temple secretly told Emperor Chen, falsely accusing Master Sengcan (Sengcan Dashi). He said that the northern monks had received vouchers from the Qi state and cut off the nailed stones of Yuexin to stir up evil. Emperor Chen sent envoys to chase after Master Sengcan. Master Sengcan flew with his tin staff and arrived. Emperor Chen was surprised and welcomed him with offerings, placing him in Qixuan Temple. Emperor Chen asked Master Sengcan to debate Buddhist principles. Emperor Chen then sentenced the Taoist priests for the crime of deception and wanted to execute them. Master Sengcan pleaded for their pardon. Emperor Chen then ordered the Taoist priests to serve Master Sengcan. Master Sengcan requested to return to Nanyue. Emperor Chen bid him farewell with special courtesy. After a long time, Master Sengcan revealed to the public: 'The source of the Dao is not far, and the sea of nature is not distant. Just seek within yourself, do not seek from others. If you seek, you will not find it, and even if you find it, it will not be genuine.' On the twenty-second day of the sixth month of the ninth year of the Dajian era of the Chen Dynasty, he entered Nirvana. He lived to be sixty-four years old. The Buddhist scriptures written by Master Sengcan are circulating in the world. Master Sengcan is the Third Patriarch of the Tiantai school. (Biography)
Emperor Xuan of the Gaozu
Xu (Emperor Xuan of Chen's name). The second son of King Zhaolie. He was enfeoffed as the Prince of Ancheng. He received the imperial edict to assist in the government. In the eleventh month of this year, he deposed the young emperor, and Chen Xu himself ascended the throne. He reigned for fourteen years. He lived to be fifty-two years old. Chen Xu built fifty Buddhist temples. He built the Taihuang Temple in Yangzhou. A seven-story pagoda was built in the temple. He made 20,000 gold and bronze Buddha statues. He built the Chonghuang Temple. He repaired 1.3 million old Buddha statues. He copied twelve collections of Buddhist scriptures. He ordained 10,000 monks and nuns. (Bian Zheng Lu)
Dajian (Fourteen years). In the year of Jichou, the first year of the Dajian era of the Chen Dynasty, Fu Dashi (Fu Dashi) passed away.
Venerable Master Sengcan (Sengcan Dashi Zunzhe), the Third Patriarch: It is not known where he was from. He first met the Second Patriarch Huike (Huike Zunzhe) in the Northern Qi as a layman. Patriarch Huike considered him to be a promising talent, tonsured him, ordained him, and transmitted the Dharma to him. In this year, he came to Mount Sikong from the Northern Qi and then lived in seclusion in Mount Wangong in Shuzhou.
山。今所謂山谷山寺也。三十年其跡寖顯。學者知求其道。隋開皇間。乃有沙彌道信者。福拜曰。乞大師發我解脫法門。祖曰。誰縛汝。曰無人縛。祖曰。既無人縛汝即是解脫。何須更求解脫。道信即悟。愿為弟子。久之信往江西吉州受戒既還。祖曰。汝今已戒。道亦備矣。吾即往之。昔如來大法眼藏今以付汝。並其衣缽汝皆將之。聽吾偈曰。花種雖因地。從地種花生。若無人下種。花地盡無生。復曰。汝善傳之。無使其絕。吾往游羅浮。非久乃還。更二載遂復山谷月餘。盛會州人與其說法已而立化于大樹之下。當隋大業二年十月十五日也。是時人民不安。未遑塔之。至唐玄宗天寶五載。趙郡李常移官于舒。乃發壙焚之得舍利。立塔于其化所聞于朝。玄宗謚曰鑒智禪師。塔曰覺寂。其後代宗朝。相國房管為碑序之甚詳也(正宗記)。祖嘗作信心銘行於世。
信心銘 其文略曰。至道無難。唯嫌揀擇。但莫憎愛。洞然明白。毫釐有差。天地懸隔。欲得現前。莫存順逆。又曰。圓同太虛。無缺無餘。良由取捨。所以不如。又曰。二由一有。一亦莫守。一心不生。萬法無咎。又曰。真如法界。無他無自。要急相應。唯言不二。不二皆同。無不包容。十方智者。皆入此宗。又曰。一即一切。一切即一。但能如是。何慮不
【現代漢語翻譯】 現代漢語譯本： 山，就是現在所說的山谷山寺。三十年後，六祖的遺蹟逐漸顯現，求道的人也知道去那裡尋求真理。隋朝開皇年間，有個沙彌（佛教出家男子）名叫道信，向六祖禮拜說：『懇請大師開啟我解脫的法門。』祖師說：『誰束縛了你？』道信回答：『沒有人束縛我。』祖師說：『既然沒有人束縛你，那你就是解脫的，何必再求解脫呢？』道信當下領悟，願意做六祖的弟子。過了很久，道信前往江西吉州受戒，回來后，祖師說：『你現在已經受戒，道行也完備了，我即將離去。過去如來（佛陀）的大法眼藏，現在交付給你，連同衣缽你都拿去。聽我的偈語：花種雖然因為地，從地種花生。如果無人下種，花和地都無法產生。』又說：『你要好好地傳揚它，不要讓它斷絕。我要去遊歷羅浮山，不久就會回來。』過了兩年多，六祖又回到山谷，住了一個多月，為州人說法，之後在一棵大樹下圓寂。時間是隋朝大業二年十月十五日。當時人民生活不安定，沒有時間為他建塔。到了唐玄宗天寶五年，趙郡人李常調任舒州，於是挖開墓穴火化，得到了舍利（佛教聖物），便在他圓寂的地方建塔，並將此事上報朝廷。玄宗皇帝賜予他『鑒智禪師』的謚號，塔名為『覺寂』。後來在唐代宗時期，宰相房管為他撰寫碑文，記載得非常詳細（出自《正宗記》）。祖師曾經創作《信心銘》，在世間流傳。
《信心銘》的內容大略是：至道（最高的真理）並不難，只是人們喜歡挑剔選擇。只要不憎恨也不喜愛，就能通透明白。哪怕只有一絲一毫的差別，也會像天地一樣遙遠。想要真理顯現在眼前，就不要執著于順境或逆境。又說：真理的圓滿就像虛空一樣，沒有欠缺也沒有剩餘。正是因為人們有取捨之心，所以才不能達到真理。又說：二（對立）是由一（統一）而產生的，但也不要執著於一。當一心不生的時候，萬法就沒有過錯。又說：真如法界（真如的境界）沒有他也沒有我。想要快速地相應，只能說不二。不二就是相同，沒有不包容的。十方（各個方向）的智者，都進入了這個宗門。又說：一就是一切，一切就是一。只要能夠這樣理解，又何必擔心不能達到真理呢？
【English Translation】 English version: Shan refers to what is now known as Shangu Temple. After thirty years, its traces gradually became apparent, and scholars knew to seek the Dao (the Way) there. During the Kaihuang era of the Sui Dynasty, there was a Shami (Buddhist novice) named Daoxin, who bowed to the Sixth Patriarch and said, 'I beg the Master to open the Dharma gate of liberation for me.' The Patriarch said, 'Who binds you?' Daoxin replied, 'No one binds me.' The Patriarch said, 'Since no one binds you, you are already liberated. Why seek liberation further?' Daoxin immediately understood and wished to become the Patriarch's disciple. After a long time, Daoxin went to Jizhou in Jiangxi to receive ordination. Upon his return, the Patriarch said, 'Now you are ordained, and your Dao is complete. I am about to depart. The great Dharma eye treasury of the Tathagata (Buddha) of the past, I now entrust to you, along with the robe and bowl. Listen to my verse: Although flower seeds depend on the earth, flowers grow from the earth. If no one sows the seeds, both flowers and earth will produce nothing.' He further said, 'You must transmit it well and not let it be cut off. I am going to travel to Mount Luofu and will return before long.' After more than two years, the Sixth Patriarch returned to Shangu, stayed for more than a month, preached to the people of the prefecture, and then passed away under a large tree. The date was the fifteenth day of the tenth month of the second year of the Daye era of the Sui Dynasty. At that time, the people were living in instability and did not have time to build a pagoda for him. It was not until the fifth year of the Tianbao era of Emperor Xuanzong of the Tang Dynasty that Li Chang of Zhao Commandery was transferred to Shuzhou, and he opened the tomb and cremated the body, obtaining Sharira (Buddhist relics). He then built a pagoda at the place of his passing and reported the matter to the court. Emperor Xuanzong bestowed upon him the posthumous title 'Dhyana Master Jianzhi,' and the pagoda was named 'Jueji.' Later, during the reign of Emperor Daizong, the Chancellor Fang Guan wrote a stele inscription for him, recording the details very thoroughly (from 'Zhengzong Ji'). The Patriarch once composed the 'Faith Inscription,' which circulated in the world.
The content of the 'Faith Inscription' is roughly as follows: The Supreme Dao (the highest truth) is not difficult, only people like to be picky and choose. Just do not hate or love, and everything will be clear and bright. Even a slight difference will be as far apart as heaven and earth. If you want the truth to appear before you, do not cling to favorable or unfavorable circumstances. It also says: The perfection of truth is like the void, without lack or excess. It is precisely because people have a mind of taking and rejecting that they cannot attain the truth. It also says: Two (duality) arises from one (unity), but do not cling to one either. When the one mind does not arise, all dharmas (phenomena) are without fault. It also says: The True Thusness Dharma Realm (the realm of True Thusness) has neither self nor other. If you want to quickly correspond, you can only say non-duality. Non-duality is the same, and there is nothing that it does not encompass. The wise ones of the ten directions (all directions) all enter this school. It also says: One is all, and all is one. If you can understand it in this way, why worry about not attaining the truth?
畢。信心不二。不二信心。言語道斷。非去來今(全文載士英集)。庚寅 陳 大建二年 後梁 天保九年 周 天和五年 北齊 武平元年
齊昭玄上統 法師曇延。敕進位為昭玄上統。辛卯 陳 大建三年 後梁 天保十年 周 天和六年 北齊 武平二年
律師僧正 陳宣帝再為孝太妃母氏也。于太皇寺建靈剎。高一十有五丈。下安佛爪。貯于寶函。詔國內僧員。初受戒未滿五年者。皆參律部。于都邑大寺廣置聽場。仍敕瑗律師總知監檢。明示科舉。有司供給衣膳。又敕瑗律師為國僧正(僧史略)。壬辰 大建四年 天保十一年 建德元年 武平三年
九月陳帝詔僕射徐陵撰婺州雙林傅大士碑。詔僕射周弘正撰慧和阇黎碑(陳紀寺記)。
周帝詔禪師僧瑋至京。親稟戒誨。敕后妃公卿咸受十善。敕住京城天寶寺及東歸。敕為安州三藏。周帝嘗奉佛篤敬。造寺建塔度僧。寫佛經千餘部。忽為道士張賓之惑。始懷毀教之志。甲午年五月十七日下詔廢佛教。俄有旨兼廢道教。法師靜靄詣闕見帝引對。極陳毀教之不宜。及禍福報應之說。周帝為改容。顧業已成。詔旨既頒行。且不可返。因謝遣之。靄退入太乙山。撰三寶錄二十卷行於世(方誌)。癸巳 陳 大建五年 後梁 天保十二年
【現代漢語翻譯】 畢。信心不二。不二信心。言語道斷。非去來今（全文載於《士英集》）。庚寅年，陳朝大建二年，後梁天保九年，北周天和五年，北齊武平元年。
齊昭玄上統法師曇延，奉敕晉升爲昭玄上統。辛卯年，陳朝大建三年，後梁天保十年，北周天和六年，北齊武平二年。
律師僧正，陳宣帝再次為孝太妃（母氏）在太皇寺建造靈剎，高十五丈，下方安放佛爪，貯藏於寶函之中。詔令國內僧人，凡是受戒未滿五年者，都要學習律部。在都邑大寺廣泛設定聽講場所，並敕令瑗律師總管監督檢查，明確考試製度，由官府供給衣食。又敕令瑗律師擔任國僧正（見《僧史略》）。壬辰年，大建四年，天保十一年，建德元年，武平三年。
九月，陳朝皇帝詔令僕射徐陵撰寫婺州雙林傅大士碑，詔令僕射周弘正撰寫慧和阇黎碑（見《陳紀寺記》）。
北周皇帝詔令禪師僧瑋到京城，親自接受戒誨，敕令后妃公卿都接受十善。敕令僧瑋住在京城天寶寺，之後東歸，敕封為安州三藏。北周皇帝曾經崇奉佛教，建造寺廟佛塔，度化僧人，抄寫佛經千餘部。後來被道士張賓迷惑，開始產生毀壞佛教的想法。甲午年五月十七日，下詔廢除佛教。不久又有旨意，兼廢道教。法師靜靄前往皇宮覲見皇帝，極力陳述毀壞佛教的不適宜，以及禍福報應的說法。北周皇帝因此改變了臉色，但事情已經造成，詔書已經頒佈施行，無法挽回。於是謝絕遣送靜靄離開。靜靄退隱到太乙山，撰寫《三寶錄》二十卷流傳於世（見《方誌》）。癸巳年，陳朝大建五年，後梁天保十二年。
【English Translation】 End. Faith is non-dual. Non-dual faith. Words and speech are cut off. Not past, present, or future (the full text is in 'Shi Ying Collection'). Year Gengyin, Chen Dynasty, Da Jian 2nd year; Later Liang, Tian Bao 9th year; Northern Zhou, Tian He 5th year; Northern Qi, Wu Ping 1st year.
The Qi Zhaoxuan Abbot, Dharma Master Tan Yan, was ordered to be promoted to Zhaoxuan Abbot. Year Xinmao, Chen Dynasty, Da Jian 3rd year; Later Liang, Tian Bao 10th year; Northern Zhou, Tian He 6th year; Northern Qi, Wu Ping 2nd year.
The Vinaya Master Seng Zheng (Chief Monk), Emperor Xuan of Chen again built a Lingsha (sacred temple) at the Taihuang Temple for the Empress Dowager Xiaotai (his mother), fifteen zhang (丈, a unit of length) in height, with Buddha's fingernails placed below, stored in a treasure box. An edict was issued to monks within the country, those who had received precepts for less than five years, to all study the Vinaya Pitaka. Listening halls were widely established in large temples in the capital, and Lawyer Yuan was ordered to oversee and inspect, clearly demonstrating the examination system, with officials providing clothing and food. Furthermore, Lawyer Yuan was appointed as the National Seng Zheng (Chief Monk) (from 'A Brief History of Monks'). Year Renchen, Da Jian 4th year, Tian Bao 11th year, Jian De 1st year, Wu Ping 3rd year.
In the ninth month, Emperor Chen ordered the Minister Xu Ling to write the stele for the Great Scholar Fu of Shuanglin in Wuzhou, and ordered the Minister Zhou Hongzheng to write the stele for Dharma Master Huihe (from 'Records of Chen Dynasty Temples').
Emperor Zhou summoned Chan Master Seng Wei to the capital, personally receiving precepts and teachings. He ordered the empresses, consorts, dukes, and ministers to all receive the Ten Virtues. He ordered Seng Wei to reside at Tianbao Temple in the capital, and later to return east, bestowing upon him the title of Anzhou Tripitaka Master. Emperor Zhou once revered Buddhism, building temples and pagodas, ordaining monks, and copying over a thousand Buddhist scriptures. Later, he was misled by the Daoist Zhang Bin and began to harbor the intention to destroy Buddhism. On the 17th day of the fifth month in the year Jiawu, he issued an edict to abolish Buddhism. Soon after, there was another edict to abolish Daoism as well. Dharma Master Jing Ai went to the palace to meet the emperor, strongly arguing against the inappropriateness of destroying Buddhism, as well as the theory of karmic retribution. Emperor Zhou changed his expression because of this, but the matter had already been done, and the edict had already been issued and implemented, so it could not be reversed. Therefore, he dismissed Jing Ai. Jing Ai retreated to Mount Taiyi and wrote the 'Record of the Three Jewels' in twenty volumes, which circulated in the world (from 'Local Chronicles'). Year Guisi, Chen Dynasty, Da Jian 5th year; Later Liang, Tian Bao 12th year.
周 建德二年 北齊 武平四年
釋僧安住王屋山講涅槃經。有一雌雉伏聽。是年安至越州。一家有女發如雉毛。見安如舊相識。是知其女乃雉也(感應記)。甲午 大建六年 天保十三年 建德三年 廢佛道教 武平五年 乙未 大建七年 天保十四年 建德四年 武平六年
後梁明帝巋。荊州造天皇陟屺大明寶光四望等寺(辯正錄)。
天臺智者大師 此年至建康。禪師諱智顗。字德安。生荊州華容陳氏。年十八出家。初謁大蘇山慧思禪師。即示普賢道場。為說四安樂行。大師誦法華經。至藥王品曰。是真精進。是名真法供養如來。乃悟法華三昧。獲旅陀羅尼。見靈山一會。儼然未散。及辭思游化。思曰。汝于陳國有緣。往必利益。至是乙未年抵建康瓦棺寺。創弘禪法。僕射徐陵尚書毛喜等貴望並稟禪旨。嘗夢登高山見一僧以手招之。是年九月至天臺山。定光出迎曰。憶昨相招否。大師驚異而禮之。乃創庵行道。陳宣帝詔師還都居光宅寺。隋文帝開皇九年陳國滅。大師乃憩廬山。開皇十一年晉王廣任總江淮。十一月二十三日于楊州總管金城。請大師設僧會。授菩薩戒。奉師號曰智者。久之還廬山。晉王再請出山。為蕭妃救患。建齋七日行光明懺。疾瘳再還廬山。過衡峰屆荊部留王泉寺。
【現代漢語翻譯】 現代漢語譯本： 周朝建德二年，北齊武平四年。
釋僧安住在王屋山講解《涅槃經》。有一隻雌雉（母野雞）伏在那裡聽講。這年，安到了越州，一家人家的女兒頭髮像雉雞的羽毛。見到安就像老相識一樣。由此可知這個女兒就是雉雞所轉生。（出自《感應記》）。
甲午年，大建六年，天保十三年，建德三年，廢除佛、道二教。武平五年。 乙未年，大建七年，天保十四年，建德四年，武平六年。
後梁明帝蕭巋，在荊州建造了天皇寺、陟屺寺、大明寺、寶光寺、四望寺等寺廟。（出自《辯正錄》）。
天臺智者大師，這年到達建康（今南京）。禪師名諱智顗（zhì yǐ），字德安。出生于荊州華容的陳氏。十八歲出家。最初拜謁大蘇山的慧思禪師，慧思禪師即為他開示普賢道場，為他講解四安樂行。大師誦讀《法華經》，讀到《藥王品》時，其中有句『是真精進，是名真法供養如來』，於是領悟了法華三昧，獲得了旋陀羅尼（總持）。見到靈山法會，彷彿還沒有散去。等到辭別慧思禪師去遊歷教化時，慧思禪師說：『你與陳國有緣，前往必定能利益眾生。』於是智顗大師在乙未年到達建康瓦官寺，開始弘揚禪法。僕射徐陵、尚書毛喜等地位顯貴的人都來稟受禪法。智顗大師曾經夢見自己登上高山，看見一位僧人向他招手。這年九月，智顗大師到達天臺山，定光法師出來迎接他說：『還記得昨天我向你招手嗎？』大師感到驚異而向他行禮。於是建立菴廬修行。陳宣帝下詔讓大師回到都城，住在光宅寺。隋文帝開皇九年，陳國滅亡。大師於是隱居廬山。開皇十一年，晉王楊廣擔任總管江淮，十一月二十三日，在揚州總管金城，請大師設僧會，授予菩薩戒，尊奉大師的稱號為智者。過了很久，大師回到廬山。晉王再次請大師出山，為蕭妃解除病患，建立齋會七天，行光明懺法，蕭妃的疾病痊癒，大師再次回到廬山。經過衡山到達荊州，停留在王泉寺。
【English Translation】 English version: Second year of Jiande in the Zhou Dynasty, fourth year of Wuping in the Northern Qi Dynasty.
The monk Seng An lived in Wangwu Mountain and lectured on the Nirvana Sutra. A female pheasant (a hen) was lying there listening. That year, An arrived in Yuezhou, and a family's daughter had hair like pheasant feathers. Seeing An was like meeting an old acquaintance. It is known that this daughter was a reincarnation of the pheasant. (From 'Records of Spiritual Responses').
Year Jiawu, sixth year of Dajian, thirteenth year of Tianbao, third year of Jiande, Buddhism and Taoism were abolished. Fifth year of Wuping. Year Yiwei, seventh year of Dajian, fourteenth year of Tianbao, fourth year of Jiande, sixth year of Wuping.
Emperor Ming of the Later Liang Dynasty, Xiao Kui, built temples such as the Tianhuang Temple, Zhiqi Temple, Daming Temple, Baoguang Temple, and Siwang Temple in Jingzhou. (From 'Collection of Arguments').
Great Master Zhiyi of Tiantai, arrived in Jiankang (now Nanjing) this year. The Chan master's name was Zhiyi, his courtesy name was Dean. He was born into the Chen family in Huarong, Jingzhou. He became a monk at the age of eighteen. He first visited Chan Master Huisi of Dasu Mountain, who showed him the Samantabhadra Mandala and explained the Four Peaceful Practices. The Great Master recited the Lotus Sutra, and when he reached the 'Medicine King' chapter, which says, 'This is true diligence, this is called true Dharma offering to the Tathagata,' he realized the Lotus Samadhi and obtained the Dharani. He saw the assembly on Vulture Peak as if it had not yet dispersed. When he bid farewell to Chan Master Huisi to travel and teach, Chan Master Huisi said, 'You have an affinity with the Chen Dynasty, and going there will surely benefit sentient beings.' Thus, Great Master Zhiyi arrived at Waguan Temple in Jiankang in the year Yiwei and began to promote Chan practice. Xu Ling, the minister of personnel, Mao Xi, the minister of the Ministry of Public Works, and other prominent figures all came to receive Chan teachings. Great Master Zhiyi once dreamed of climbing a high mountain and seeing a monk beckoning to him. In the ninth month of that year, Great Master Zhiyi arrived at Tiantai Mountain, and Dharma Master Dingguang came out to greet him, saying, 'Do you remember me beckoning to you yesterday?' The Great Master was amazed and bowed to him. Thus, he built a hermitage to practice the Way. Emperor Xuan of the Chen Dynasty issued an edict for the Great Master to return to the capital and reside in Guangzhai Temple. In the ninth year of Kaihuang during the Sui Dynasty, the Chen Dynasty was destroyed. The Great Master then lived in seclusion on Mount Lu. In the eleventh year of Kaihuang, Prince Yang Guang of Jin was appointed as the governor of Jianghuai. On the twenty-third day of the eleventh month, in the Jincheng General's Office in Yangzhou, he invited the Great Master to hold a Sangha assembly, conferred the Bodhisattva precepts, and honored the Great Master with the title 'Zhi Zhe' (Wise One). After a long time, the Great Master returned to Mount Lu. Prince Jin again invited the Great Master to come out of the mountain to relieve Consort Xiao of her illness, establishing a seven-day fast and performing the Bright Light Repentance ritual. Consort Xiao's illness was cured, and the Great Master returned to Mount Lu again. Passing through Mount Heng, he arrived at Jingzhou and stayed at Wangquan Temple.
開皇十七年十一月二十四日歸寂于臺山石城寺。壽六十七。僧臘四十。大師造大寺三十六所。命寫經一十五藏。著經疏百餘卷。造金銅土木等像八十萬軀。度僧一萬五千人。五十餘州道俗受菩薩戒者不可勝紀。大師謂法華為一乘妙典。開方便之權門。示真實之妙理。會眾善之小行。歸廣大之一乘。遂出玄義。曰釋名辯體明宗論。用判教相之五重也。後世宗之曰天臺教。
天臺九祖。初南嶽慧聞禪師探藏經。得西天龍樹大士所造中觀論悟旨。遂遙禮龍樹為師。開空假中三觀止觀法門。以法華宗旨授慧思大禪師。思授智者大禪師智顗。顗授灌頂章安尊者也。頂授縉雲威。縉雲傳東陽威。東陽傳左溪元朗。朗傳湛然荊溪尊者也。通為九祖。學者宗之。謂之四教法性觀行宗天臺教。荊溪尊者入滅于唐德宗興元元年。翰林梁肅題其碑陰。命世亞聖云。丙申 陳 大建八年 後梁 天保十五年 周 建德五年 北齊 隆化元年改 曰德昌元年
周建德三年十月。周主自將伐齊克晉州。齊主憂懼自晉陽還鄴口。州將帥請于安德王延宗曰。王不為天子。諸人實不能為王出死力。延宗不得已即皇帝位。周軍圍晉陽攻東門克之。延宗戰方屈走至城北。周人擒之。周主下馬執其手曰。兩國天子非有怨惡。直為百姓來耳。終不相
【現代漢語翻譯】 現代漢語譯本：開皇十七年十一月二十四日，智顗大師在臺山石城寺圓寂，享年六十七歲，僧臘四十年。大師建造大寺三十六所，命人抄寫經典一十五藏，撰寫經疏一百餘卷，建造金銅土木等佛像八十萬尊，度化僧人一萬五千人，在五十餘州傳授菩薩戒，受戒的道俗人數不勝枚舉。大師認為《法華經》是唯一佛乘的精妙經典，開啟了方便之門，揭示了真實的妙理，彙集了各種善行的小乘，歸向廣大的唯一佛乘。於是撰寫了《玄義》，包括釋名、辯體、明宗、論用，用以判別教相的五重含義。後世尊奉他的學說，稱之為天臺教。
天臺宗九祖。最初，南嶽慧聞禪師研讀藏經，領悟了西天龍樹大士所著《中觀論》的宗旨，於是遙拜龍樹為師，開創了空、假、中三觀的止觀法門。他將法華宗旨傳授給慧思大禪師。慧思傳授給智者大禪師智顗（Zhìyǐ）。智顗傳授給灌頂章安尊者。灌頂傳授給縉雲威。縉雲傳給東陽威。東陽傳給左溪元朗。元朗傳給湛然荊溪尊者。他們合稱為九祖，學者尊奉他們的學說，稱之為四教法性觀行宗天臺教。荊溪尊者在唐德宗興元元年圓寂。翰林梁肅為他題寫碑陰，稱他為『命世亞聖』。丙申年是陳朝大建八年，後梁天保十五年，北周建德五年，北齊隆化元年，后改為德昌元年。
北周建德三年十月，北周皇帝親自率軍攻打北齊，攻克晉州。北齊皇帝憂慮恐懼，從晉陽返回鄴城。晉州將領們請求于安德王延宗（Yánzōng）說：『大王如果不做天子，我們實在不能為您拚死效力。』延宗不得已即位稱帝。北周軍隊包圍晉陽，攻克東門。延宗戰敗，逃到城北，被北周軍隊擒獲。北周皇帝下馬握著他的手說：『兩國天子之間並沒有什麼怨恨，只是爲了百姓而來。我終究不會』
【English Translation】 English version: On the 24th day of the eleventh month of the seventeenth year of the Kaihuang era, Great Master Zhiyi (智顗) passed away at Shicheng Temple on Mount Tiantai, at the age of sixty-seven, with forty years of monastic life. The Great Master built thirty-six large temples, commissioned the writing of fifteen collections of scriptures, composed over a hundred volumes of commentaries, created eight hundred thousand images of gold, bronze, earth, and wood, ordained fifteen thousand monks, and countless lay and monastic people in over fifty prefectures received the Bodhisattva precepts. The Great Master considered the Lotus Sutra to be the wonderful scripture of the One Vehicle, opening the expedient gate and revealing the wonderful principle of reality, gathering the small practices of various good deeds and returning to the vast One Vehicle. Therefore, he produced the Profound Meaning, including explanation of names, distinguishing the substance, clarifying the doctrine, and discussing the function, using it to discern the fivefold meaning of the teachings. Later generations revered his teachings and called it the Tiantai school.
The Ninth Patriarch of the Tiantai school. Initially, Chan Master Huiwen (慧聞) of Mount Nan'yue explored the Tripitaka and comprehended the essence of the Madhyamaka-karika composed by the great scholar Nagarjuna (龍樹) of Western India. Thereupon, he remotely paid homage to Nagarjuna as his teacher and opened the Dharma gate of the Three Contemplations of Emptiness, Provisionality, and the Middle Way. He transmitted the principles of the Lotus Sutra to Great Chan Master Huisi (慧思). Huisi transmitted it to Great Chan Master Zhiyi (智顗). Zhiyi transmitted it to Venerable Guanding Zhang'an (灌頂章安). Guanding transmitted it to Jinyun Wei (縉雲威). Jinyun transmitted it to Dongyang Wei (東陽威). Dongyang transmitted it to Zuoxi Yuanlang (左溪元朗). Yuanlang transmitted it to Venerable Zhanran Jingxi (湛然荊溪). Together, they are known as the Nine Patriarchs. Scholars revere their teachings and call it the Tiantai school of the Four Teachings, the Nature of Dharma, Contemplation, and Practice. Venerable Jingxi entered Nirvana in the first year of the Xingyuan era of Emperor Dezong of the Tang Dynasty. Liang Su (梁肅) of the Hanlin Academy inscribed his epitaph, calling him a 'World-Saving Sub-Sage'. The year Bingshen was the eighth year of the Dajian era of the Chen Dynasty, the fifteenth year of the Tianbao era of the Later Liang, the fifth year of the Jiande era of the Northern Zhou, and the first year of the Longhua era of the Northern Qi, later changed to the first year of the Dechang era.
In the tenth month of the third year of the Jiande era of the Northern Zhou, the ruler of the Northern Zhou personally led troops to attack the Northern Qi and conquered Jinzhou. The ruler of the Northern Qi was worried and fearful, and returned from Jinyang to Yecheng. The generals of Jinzhou requested of Prince Ande, Yanzong (延宗), saying, 'If Your Highness does not become the Son of Heaven, we will not be able to risk our lives for you.' Yanzong was compelled to ascend the throne and declare himself emperor. The Northern Zhou army surrounded Jinyang and conquered the east gate. Yanzong was defeated in battle and fled to the north of the city, where he was captured by the Northern Zhou army. The ruler of the Northern Zhou dismounted, held his hand, and said, 'There is no resentment between the Sons of Heaven of our two countries, but it is solely for the sake of the people. I will certainly not'
害勿怖也。使復衣帽而遣之。周主大赦削除齊制。取禮文武之士。周師趣鄴。齊主引諸貴臣入朱雀門。問以御周之策。人人異議。齊主不知所從。望氣者言當有革易。齊主引尚書令高元海等議。依大統故事禪位皇太子恒 丁酉年正月乙亥朔。齊太子恒即皇帝位。改元承光。尊齊主為大上皇帝。壬辰周師至鄴下圍之。齊人出戰大敗。齊上皇從百騎東走。齊王帝以下皆降。甲午周主入鄴。乙未齊上皇渡河入濟州。是日幼主禪位於大丞相任城主湝。湝詔尊上皇為無上皇。幼主為宋國天王。丙申齊上皇留胡太后于濟州。自與穆后憑淑妃幼主韓長鸞等數十人奔青州欲入陳。周師奄至。上皇與后妃幼主等十餘騎南走。尉遲勤追及盡擒之。並胡太后送于鄴。北齊五主合二十八年滅。四月周主還至長安。封齊主為溫公(周紀)。丁酉 陳 大建九年 後梁 天保十六年 周 建德六年 北齊 幼主恒承光元年國滅
北齊譯經師六人。出經論五十二卷。僧二百萬餘人。建寺院四萬余所(方誌)。戊戌 大建十年 天保十七年 周帝殂長子赟立宣政元年也 後傳位太子自稱天元皇帝
周建德七年三月。突厥寇幽州。周武帝帥諸軍伐突厥。五月不豫。六月還長安殂。壽三十六。太子赟即皇帝位。己亥 陳 大建十一年 後梁
【現代漢語翻譯】 現代漢語譯本： 不要害怕。讓他穿戴好衣帽後送走。北周皇帝大赦天下，廢除了北齊的制度，選拔有禮儀的文武官員。北周軍隊逼近鄴城。北齊皇帝帶領各位貴族大臣進入朱雀門，詢問抵禦北周的策略，人人意見不一。北齊皇帝不知該聽從誰的。望氣的人說將會有變革。北齊皇帝與尚書令高元海等人商議，依照大統年間的舊例，將皇位禪讓給皇太子高恒。丁酉年正月乙亥朔日，北齊太子高恒即位為皇帝，改年號為承光，尊北齊皇帝為大上皇帝。壬辰日，北周軍隊到達鄴城城下幷包圍了它。北齊人出戰，大敗。北齊上皇帶領百餘騎向東逃走。北齊王爺以下的官員都投降了。甲午日，北周皇帝進入鄴城。乙未日，北齊上皇渡過黃河進入濟州。當日，幼主禪位於大丞相任城王高湝。高湝下詔尊上皇為無上皇，幼主為宋國天王。丙申日，北齊上皇將胡太后留在濟州，自己與穆皇后、憑淑妃、幼主高長鸞等數十人奔向青州，想要進入南陳。北周軍隊突然趕到。上皇與后妃、幼主等十餘騎向南逃走。尉遲勤追上並全部擒獲，連同胡太后一起送往鄴城。北齊歷經五位皇帝，共二十八年滅亡。四月，北周皇帝返回長安，封北齊皇帝為溫公（《周紀》）。丁酉年，南陳大建九年，後梁天保十六年，北周建德六年，北齊幼主高恒承光元年，國家滅亡。
北齊有六位譯經師，翻譯出經論五十二卷。僧人二百萬餘人，建造寺院四萬余所（《方誌》）。戊戌年，南陳大建十年，後梁天保十七年，北周皇帝去世，長子高赟即位，改年號為宣政元年。後來傳位給太子，自稱天元皇帝。
北周建德七年三月，突厥侵犯幽州。北周武帝率領各路軍隊討伐突厥。五月，身體不適。六月，返回長安去世，享年三十六歲。太子高赟即位為皇帝。己亥年，南陳大建十一年，後梁 English version: Do not be afraid. Let him be dressed in his hat and robes and send him away. The Emperor of Northern Zhou granted a general amnesty, abolished the Northern Qi system, and selected officials of both civil and military affairs who possessed etiquette. The Northern Zhou army approached Ye City. The Emperor of Northern Qi led his noble ministers into the Zhuque Gate (Vermilion Bird Gate), asking for strategies to resist Northern Zhou, but everyone had different opinions. The Emperor of Northern Qi did not know whom to listen to. An observer of the atmosphere said that there would be a change. The Emperor of Northern Qi discussed with the Minister Gao Yuanhai and others, following the old precedents of the Datong era, to abdicate the throne to the Crown Prince Gao Heng. On the first day of the first month of the Dingyou year (a year in the sexagenary cycle), the Yihai day, the Crown Prince Gao Heng of Northern Qi ascended the throne as Emperor, changing the era name to Chengguang (Inheriting Light), and honored the Emperor of Northern Qi as the Grand Supreme Emperor. On the Renchen day, the Northern Zhou army arrived under Ye City and surrounded it. The people of Northern Qi went out to battle and were utterly defeated. The Retired Emperor of Northern Qi fled east with a hundred or so riders. The princes and officials below the King of Northern Qi all surrendered. On the Jiawu day, the Emperor of Northern Zhou entered Ye City. On the Yiwei day, the Retired Emperor of Northern Qi crossed the Yellow River and entered Jizhou. On the same day, the young ruler abdicated the throne to the Grand Chancellor, the Prince of Rencheng, Gao Xie. Gao Xie issued an edict honoring the Retired Emperor as the Supreme Emperor, and the young ruler as the Heavenly King of the Song State. On the Bingshen day, the Retired Emperor of Northern Qi left the Empress Dowager Hu in Jizhou, and he himself, along with Empress Mu, Concubine Ping Shu, the young ruler Han Changluan, and several dozen others, fled to Qingzhou, intending to enter the Chen Dynasty. The Northern Zhou army suddenly arrived. The Retired Emperor, along with the empresses, concubines, the young ruler, and a dozen or so riders, fled south. Yuchi Qin caught up and captured them all, and sent them along with the Empress Dowager Hu to Ye City. Northern Qi, after five rulers and twenty-eight years, was destroyed. In the fourth month, the Emperor of Northern Zhou returned to Chang'an, and enfeoffed the Emperor of Northern Qi as the Duke of Wen (Duke of Wen) (Zhou Ji).
In the Dingyou year, it was the ninth year of the Dajian era of the Chen Dynasty, the sixteenth year of the Tianbao era of the Later Liang Dynasty, the sixth year of the Jiande era of the Northern Zhou Dynasty, and the first year of the Chengguang era of the young ruler Gao Heng of Northern Qi, when the state was destroyed.
Northern Qi had six sutra translators, who translated fifty-two volumes of sutras and treatises. There were more than two million monks and nuns, and more than forty thousand monasteries were built (Fang Zhi).
In the Wuxu year, it was the tenth year of the Dajian era of the Chen Dynasty, the seventeenth year of the Tianbao era of the Later Liang Dynasty. The Emperor of Northern Zhou died, and his eldest son Gao Yun ascended the throne, changing the era name to Xuanzheng (Proclaiming Governance). Later, he passed the throne to the Crown Prince and proclaimed himself the Heavenly Yuan Emperor.
In the third month of the seventh year of the Jiande era of Northern Zhou, the Tujue (Turks) invaded Youzhou. Emperor Wu of Northern Zhou led various armies to attack the Tujue. In the fifth month, he fell ill. In the sixth month, he returned to Chang'an and died, at the age of thirty-six. The Crown Prince Gao Yun ascended the throne as Emperor. In the Jihai year, it was the eleventh year of the Dajian era of the Chen Dynasty, and the Later Liang
【English Translation】 English version: Do not be afraid. Let him be dressed in his hat and robes and send him away. The Emperor of Northern Zhou granted a general amnesty, abolished the Northern Qi system, and selected officials of both civil and military affairs who possessed etiquette. The Northern Zhou army approached Ye City. The Emperor of Northern Qi led his noble ministers into the Zhuque Gate (Vermilion Bird Gate), asking for strategies to resist Northern Zhou, but everyone had different opinions. The Emperor of Northern Qi did not know whom to listen to. An observer of the atmosphere said that there would be a change. The Emperor of Northern Qi discussed with the Minister Gao Yuanhai and others, following the old precedents of the Datong era, to abdicate the throne to the Crown Prince Gao Heng. On the first day of the first month of the Dingyou year (a year in the sexagenary cycle), the Yihai day, the Crown Prince Gao Heng of Northern Qi ascended the throne as Emperor, changing the era name to Chengguang (Inheriting Light), and honored the Emperor of Northern Qi as the Grand Supreme Emperor. On the Renchen day, the Northern Zhou army arrived under Ye City and surrounded it. The people of Northern Qi went out to battle and were utterly defeated. The Retired Emperor of Northern Qi fled east with a hundred or so riders. The princes and officials below the King of Northern Qi all surrendered. On the Jiawu day, the Emperor of Northern Zhou entered Ye City. On the Yiwei day, the Retired Emperor of Northern Qi crossed the Yellow River and entered Jizhou. On the same day, the young ruler abdicated the throne to the Grand Chancellor, the Prince of Rencheng, Gao Xie. Gao Xie issued an edict honoring the Retired Emperor as the Supreme Emperor, and the young ruler as the Heavenly King of the Song State. On the Bingshen day, the Retired Emperor of Northern Qi left the Empress Dowager Hu in Jizhou, and he himself, along with Empress Mu, Concubine Ping Shu, the young ruler Han Changluan, and several dozen others, fled to Qingzhou, intending to enter the Chen Dynasty. The Northern Zhou army suddenly arrived. The Retired Emperor, along with the empresses, concubines, the young ruler, and a dozen or so riders, fled south. Yuchi Qin caught up and captured them all, and sent them along with the Empress Dowager Hu to Ye City. Northern Qi, after five rulers and twenty-eight years, was destroyed. In the fourth month, the Emperor of Northern Zhou returned to Chang'an, and enfeoffed the Emperor of Northern Qi as the Duke of Wen (Duke of Wen) (Zhou Ji).
In the Dingyou year, it was the ninth year of the Dajian era of the Chen Dynasty, the sixteenth year of the Tianbao era of the Later Liang Dynasty, the sixth year of the Jiande era of the Northern Zhou Dynasty, and the first year of the Chengguang era of the young ruler Gao Heng of Northern Qi, when the state was destroyed.
Northern Qi had six sutra translators, who translated fifty-two volumes of sutras and treatises. There were more than two million monks and nuns, and more than forty thousand monasteries were built (Fang Zhi).
In the Wuxu year, it was the tenth year of the Dajian era of the Chen Dynasty, the seventeenth year of the Tianbao era of the Later Liang Dynasty. The Emperor of Northern Zhou died, and his eldest son Gao Yun ascended the throne, changing the era name to Xuanzheng (Proclaiming Governance). Later, he passed the throne to the Crown Prince and proclaimed himself the Heavenly Yuan Emperor.
In the third month of the seventh year of the Jiande era of Northern Zhou, the Tujue (Turks) invaded Youzhou. Emperor Wu of Northern Zhou led various armies to attack the Tujue. In the fifth month, he fell ill. In the sixth month, he returned to Chang'an and died, at the age of thirty-six. The Crown Prince Gao Yun ascended the throne as Emperor. In the Jihai year, it was the eleventh year of the Dajian era of the Chen Dynasty, and the Later Liang
天保十八年 周帝闡改名衍 大成元年改曰大像元年
正月。周宣帝赟受朝于露門。始與群臣服漢魏衣寇。大赦改元大成。置四輔官。以大冢宰越王盛為大前疑。相州總管蜀公尉遲迥為大右弼。中山公李穆為大左輔。大司馬隋公楊堅為大后丞。宣帝傳位於大子闡。改名衍。改大成年曰大像元年。宣帝自稱天元皇帝。十月復佛像及天尊像。大像二年正月詔內外命婦皆執笏其拜宗廟及天臺。皆俯仰如男子。天元五月不豫。召劉昉(分兩反)顏之儀入臥內。欲囑以後事。喑不復能言。昉見靜帝衍幼沖以後父楊堅有重名。遂與柱國沛公鄭繹柳裘等謀。引堅輔政。是日天元殂。壽二十二。秘不發喪。昉繹矯詔以堅總知中外兵馬事。堅革宣帝苛酷之政。更為寬大。天元造像一萬餘軀。命寫般若經三千部。大齋八戒唸佛不替(辯正錄)。
陳是年帝詔禪師智顗遷都居光宅寺。隋文帝開皇十一年任總江淮。晉王廣煬帝也。十一月二十三日于楊州總管金城請師設僧會授菩薩戒。師為王立法名總持。王奉師號智者。智者大師稱由此始。師居常以五時八教判釋東流一代聖教罄無不盡。言五時者。一華嚴時。二鹿苑時說四阿含。三方等時說維摩思益楞伽金光明勝鬘等經。四般若時說摩訶般若光贊般若。金剛般若諸般若經。五法
【現代漢語翻譯】 現代漢語譯本：天保十八年，周帝闡改名為衍。大成元年改為大象元年。
正月，周宣帝赟在露門接受朝拜。開始與群臣穿戴漢魏時期的衣冠。大赦天下，改年號為大成。設定四輔官，以大冢宰越王盛為大前疑，相州總管蜀公尉遲迥為大右弼，中山公李穆為大左輔，大司馬隋公楊堅為大后丞。宣帝將皇位傳給太子闡，改名為衍。改大成元年為大象元年。宣帝自稱天元皇帝。十月，恢復佛像及天尊像。大象二年正月，詔令內外命婦都執笏，她們拜宗廟及天臺時，都像男子一樣俯仰行禮。天元五年五月，宣帝身體不適，召劉昉（fǎn liǎng fǎn）和顏之儀進入寢宮，想囑託後事。但他已經瘖啞，不能說話。劉昉見靜帝衍年幼，而以外父楊堅有很高的聲望，於是與柱國沛公鄭繹、柳裘等人商議，引楊堅輔政。當天，天元皇帝駕崩，享年二十二歲。秘不發喪。劉昉、鄭繹假傳詔令，讓楊堅總管中外兵馬事。楊堅革除了宣帝苛刻殘暴的政策，改為寬大政策。天元皇帝制造了一萬多尊佛像，命人抄寫《般若經》三千部，經常進行大齋、八戒、唸佛等佛事（見《辯正錄》）。
陳朝這年，皇帝詔令禪師智顗（zhì yǐ）遷居都城，住在光宅寺。隋文帝開皇十一年，智顗擔任總管江淮地區的職務。晉王廣（即後來的隋煬帝）在十一月二十三日于揚州總管金城，邀請智顗大師設立僧會，傳授菩薩戒。智顗大師為晉王廣取法名為總持。晉王廣尊奉智顗大師為智者。智者大師的稱號由此開始。智顗大師經常用五時八教來判釋傳入東土的一代聖教，沒有不窮盡的。所說的五時是：一、華嚴時；二、鹿苑時，宣說四阿含；三、方等時，宣說《維摩經》、《思益經》、《楞伽經》、《金光明經》、《勝鬘經》等經典；四、般若時，宣說《摩訶般若》、《光贊般若》、《金剛般若》等諸般若經；五、法華涅槃時。
【English Translation】 English version: In the eighteenth year of Tianbao, Emperor Zhou Chan changed his name to Yan. The first year of Dacheng was changed to the first year of Daxiang.
In the first month, Emperor Xuan of Zhou, Yun, received court at the Lu Gate. He began to wear Han and Wei dynasty attire with his officials. He granted a general amnesty and changed the era name to Dacheng. He established the four auxiliary official positions, appointing the Grand Minister Yue Wang Sheng as the Grand Vanguard, the General Manager of Xiangzhou, Duke of Shu, Yuchi Jiong as the Grand Right Assistant, Duke of Zhongshan, Li Mu as the Grand Left Assistant, and the Grand Sima, Duke of Sui, Yang Jian as the Grand Rear Supporter. Emperor Xuan abdicated the throne to the Crown Prince Chan, changing his name to Yan. He changed the first year of Dacheng to the first year of Daxiang. Emperor Xuan proclaimed himself the Heavenly Yuan Emperor. In the tenth month, he restored Buddhist statues and statues of the Heavenly Venerable. In the first month of the second year of Daxiang, he decreed that all noblewomen inside and outside the court should hold tablets, and when they worshiped at ancestral temples and the Heavenly Terrace, they should bow and rise like men. In the fifth month of the fifth year of Tianyuan, the Emperor fell ill. He summoned Liu Fang (fǎn liǎng fǎn) and Yan Zhiyi into his bedroom, intending to entrust them with affairs after his death. However, he was mute and unable to speak. Liu Fang, seeing that Emperor Jing Yan was young and that his maternal uncle Yang Jian had a great reputation, conspired with Pillar State Duke of Pei, Zheng Yi, and Liu Qiu to bring Yang Jian into power as regent. On that day, the Heavenly Yuan Emperor passed away at the age of twenty-two. His death was kept secret. Liu Fang and Zheng Yi falsely issued an edict, appointing Yang Jian to oversee all military affairs inside and outside the court. Yang Jian abolished Emperor Xuan's harsh and cruel policies, replacing them with more lenient ones. The Heavenly Yuan Emperor commissioned the creation of over ten thousand Buddhist statues and ordered the transcription of three thousand copies of the Prajna Sutra, constantly engaging in great fasts, the Eight Precepts, and the recitation of Buddha's name (as recorded in the Bian Zheng Lu).
In this year of the Chen dynasty, the Emperor decreed that Chan Master Zhiyi (zhì yǐ) should move to the capital and reside in the Guangzhai Temple. In the eleventh year of the Kaihuang era of Emperor Wen of Sui, Zhiyi held the position of General Manager of the Jianghuai region. On the twenty-third day of the eleventh month, Jin Wang Guang (later Emperor Yang of Sui) invited Master Zhiyi to establish a Sangha assembly in Jin City, the general management office of Yangzhou, to confer the Bodhisattva precepts. Master Zhiyi gave Jin Wang Guang the Dharma name Zongchi. Jin Wang Guang honored Master Zhiyi with the title 'Zhi Zhe' (The Wise One). The title of Zhi Zhe Da Shi (Great Master Wise One) began from this point. Master Zhiyi often used the Five Periods and Eight Teachings to interpret the sacred teachings that flowed into the East, without leaving anything unexamined. The Five Periods are: First, the Avatamsaka Period; Second, the Deer Park Period, in which the Four Agamas were taught; Third, the Vaipulya Period, in which the Vimalakirti Sutra, the Srimālādevī Simhanāda Sutra, the Lankavatara Sutra, the Golden Light Sutra, and the Srimālādevī Simhanāda Sutra were taught; Fourth, the Prajna Period, in which the Mahaprajnaparamita Sutra, the Guangzan Prajna Sutra, and the Diamond Prajna Sutra, and other Prajna Sutras were taught; Fifth, the Lotus and Nirvana Period.
華涅槃時。言八教者。頓漸秘密不定藏通別圓頓等四教是化儀。如世藥方。藏等四教名化法。如辯藥味。第一頓教者。華嚴經譬如日出先照高山。第一時。涅槃經云譬如從牛出乳。此從佛出十二部經。第二漸教。此下三時三味。總名為漸。初在鹿苑說四諦十二因緣事六度等教。約時則日照幽谷。第二時。約味從乳出酪。此從十二部出九部修多羅。次明方等部凈名等經。彈偏折小嘆大褒圓。四教俱說。藏為半字教。通別圓為滿字教。約時則食時。第三時。約味從酪出生酥。此從九部出方等。次說般若。約時則禺中時。第四時。約味從生酥出熟酥。此從方等之後出摩訶般若。第三秘密教者。如來三輪不思議故。或為此人說頓或為彼人說漸。彼此互不相知。能令得益故言秘密。第四不定教者。由前四味中。佛以一音演說法。眾生隨類各得解。不思議力能令眾生於漸說中得頓益。于頓說中得漸益。得益不同故言不定教也。次說法華。開前頓漸會入非頓非漸故言開權顯實。又言廢權立實。又言會三歸一。經云十方佛土中唯有一乘法無二亦無三。正直舍方便。但說無上道。約時則日輪當午。罄無側影。第五時。約味從熟酥出醍醐。此從摩訶般若出法華。開示悟入佛之知見。授三乘人及一切眾產生佛記。次說大涅槃者有二義。一為未
熟者更說四教。具談佛性。令具真常入大涅槃。故名捃拾教。二為末代鈍根于佛法中起斷滅見夭傷慧命亡失法身。說三種權扶一圓實。故名扶律談常教。論時論味與法華同。化法四教。第一三藏教者。一修多羅藏四阿含等經。二阿毗曇藏俱舍婆沙等論。三毗尼藏五部律。此之三藏名通大小。今取小乘三藏。言苦集滅道等。次明通教。通前藏教通后別圓故名通教。第三別教者。明界外獨菩薩法教理知斷行位因果。別前三教別後圓教故名別也。第四圓教者。圓名圓妙圓滿圓足圓頓故名圓教也。所謂圓伏圓信圓斷圓行圓位圓自在莊嚴圓建立眾生。諸大乘經論說佛境界。不共三乘位次。總屬此教也。謂法華妙典蕩化城之執教。釋草菴之滯情。開方便之權門。示真實之妙理。會眾善之小行。歸廣大之一乘。遂出玄義曰釋名辯體明宗論。用判教相之五重也。名則法喻齊舉。謂一乘妙法。即眾生本性在無明煩惱不為所染。如蓮華處於淤泥而體常凈。故以為名。此經開權顯實。廢權立實。會權歸實。如蓮之華有含容開落之義。華之蓮有隱現成實之義。亦謂從本垂跡因跡顯本。夫經題不越法譬人單復具足凡七種。單三複三具足者一攝一切。名妙法蓮華經即復之一也。法譬為復。名以召體體即實相。謂一切相離實相無體故。宗則一乘因果。
【現代漢語翻譯】 現代漢語譯本： 對於已經熟悉佛法的人，更進一步宣講四教（四種教法）。詳細闡述佛性（Buddha-nature）。使他們具備真常（true permanence），進入大涅槃（Great Nirvana）。因此稱為捃拾教（Junshi Teaching，拾取教）。 第二種教法是為末法時代（end times）根器遲鈍的人設立的，這些人容易在佛法中產生斷滅見（nihilistic views），夭折慧命（wisdom-life），喪失法身（Dharmakaya）。為他們宣說三種權宜之法（three provisional teachings）來扶助一個圓滿真實之法（one perfect and real teaching）。因此稱為扶律談常教（Fulu Tanchang Teaching，扶律談常教）。在論述時間和味道上與《法華經》（Lotus Sutra）相同。化法四教（Transformation Teaching of Four Doctrines）。 第一種是三藏教（Tripitaka Teaching）：一是修多羅藏（Sutra Pitaka），包括《阿含經》（Agama Sutras）等經典；二是阿毗曇藏（Abhidhamma Pitaka），包括《俱舍論》（Abhidharma-kosa）《婆沙論》（Vibhasa）等論著；三是毗尼藏（Vinaya Pitaka），包括五部律（five-part Vinaya）。這三藏（three pitakas）之名大小乘通用。現在取小乘三藏（Hinayana Tripitaka），講述苦集滅道（suffering, accumulation, cessation, path）等。 其次是通教（Common Teaching）。通於前面的藏教（Tripitaka Teaching），通於後面的別教（Distinct Teaching）和圓教（Perfect Teaching），所以稱為通教（Common Teaching）。 第三種是別教（Distinct Teaching）。闡明界外（beyond the realms）唯獨菩薩（Bodhisattva）的法教、教理、知、斷、行、位、因、果。區別於前面的三種教法，區別於後面的圓教（Perfect Teaching），所以稱為別（distinct）。 第四種是圓教（Perfect Teaching）。圓，意味著圓妙、圓滿、圓足、圓頓，所以稱為圓教（Perfect Teaching）。也就是圓伏（perfect subduing）、圓信（perfect faith）、圓斷（perfect cutting off）、圓行（perfect practice）、圓位（perfect position）、圓自在莊嚴（perfectly free and adorned）、圓建立眾生（perfectly establishing sentient beings）。諸大乘經論（Mahayana sutras and treatises）所說的佛境界（Buddha realm），不與三乘（three vehicles）的位次相同，總屬於此教（teaching）。 《法華經》（Lotus Sutra）這部妙典，盪滌化城（phantom city）的執著，解釋草菴（thatched hut）的滯留之情，開啟方便（expedient）的權門（provisional gate），揭示真實（true）的妙理（wonderful principle），彙集眾善（various good deeds）的小行（small practices），歸於廣大（vast）的一乘（one vehicle）。 因此《玄義》（Profound Meaning）中說，通過釋名、辯體、明宗、論用、判教相（explaining the name, discerning the substance, clarifying the purpose, discussing the function, and judging the characteristics of the teachings）這五重來解釋。名稱上，法（dharma）和譬喻（metaphor）並舉，所謂一乘妙法（wonderful dharma of the one vehicle），即眾生本性（inherent nature of sentient beings）處於無明煩惱（ignorance and affliction）而不被污染，如同蓮華（lotus flower）處於淤泥（mud）而本體常凈，所以以此為名。此經開權顯實（reveals the real by opening the provisional），廢權立實（abolishes the provisional and establishes the real），會權歸實（converges the provisional into the real），如同蓮之華有含容開落之義，華之蓮有隱現成實之義。也說是從本垂跡（manifesting traces from the origin），因跡顯本（revealing the origin through the traces）。經題（sutra title）不外乎法（dharma）、譬（metaphor）、人（person）的單復具足，總共七種。單三複三具足者，一攝一切（one encompasses all）。《妙法蓮華經》（The Wonderful Dharma Lotus Flower Sutra）即是復之一也。法譬為復，名以召體（name summons the substance），體即實相（substance is the true nature），謂一切相離實相無體故（all phenomena are apart from true nature and have no substance）。宗則一乘因果（purpose is the cause and effect of the one vehicle）。
【English Translation】 English version: For those who are already familiar, further explain the Four Teachings (four kinds of teachings), elaborately discussing Buddha-nature. Enable them to possess true permanence and enter Great Nirvana. Therefore, it is called the Junshi Teaching (Gathering Teaching). The second teaching is established for dull-rooted individuals in the Dharma-ending Age (end times) who are prone to developing nihilistic views in the Buddhadharma, causing their wisdom-life to wither and losing their Dharmakaya (Dharma body). For them, explain three provisional means to support one perfect and real teaching. Therefore, it is called the Fulu Tanchang Teaching (Supporting the Vinaya and Discussing Permanence Teaching). In terms of discussing time and taste, it is the same as the Lotus Sutra. Transformation Teaching of Four Doctrines. The first is the Tripitaka Teaching: first, the Sutra Pitaka, including the Agama Sutras and other scriptures; second, the Abhidhamma Pitaka, including the Abhidharma-kosa, Vibhasa, and other treatises; third, the Vinaya Pitaka, including the five-part Vinaya. The name of these three pitakas is common to both the Mahayana and Hinayana. Now, we take the Hinayana Tripitaka, discussing suffering, accumulation, cessation, path, and so on. Next is the Common Teaching. It is common to the preceding Tripitaka Teaching and to the subsequent Distinct Teaching and Perfect Teaching, so it is called the Common Teaching. The third is the Distinct Teaching. It elucidates the Dharma teaching, doctrine, knowledge, cutting off, practice, position, cause, and effect unique to Bodhisattvas beyond the realms. It is distinct from the preceding three teachings and distinct from the subsequent Perfect Teaching, so it is called distinct. The fourth is the Perfect Teaching. Perfect means wonderful, complete, sufficient, and immediate, so it is called the Perfect Teaching. That is, perfect subduing, perfect faith, perfect cutting off, perfect practice, perfect position, perfectly free and adorned, perfectly establishing sentient beings. The Buddha realm spoken of in the Mahayana sutras and treatises is not the same as the positions of the three vehicles and belongs entirely to this teaching. The wonderful scripture, the Lotus Sutra, washes away the attachment to the phantom city, explains the lingering feelings of the thatched hut, opens the provisional gate of expedient means, reveals the wonderful principle of truth, gathers the small practices of various good deeds, and returns to the vast one vehicle. Therefore, the Profound Meaning says that it is explained through the fivefold explanation of explaining the name, discerning the substance, clarifying the purpose, discussing the function, and judging the characteristics of the teachings. In terms of name, both Dharma and metaphor are used. The wonderful Dharma of the one vehicle is the inherent nature of sentient beings, which is in ignorance and affliction but is not defiled, just as the lotus flower is in the mud but its essence is always pure, so it is named after this. This sutra reveals the real by opening the provisional, abolishes the provisional and establishes the real, and converges the provisional into the real, just as the lotus flower has the meaning of containing, opening, and falling, and the lotus of the flower has the meaning of concealing, appearing, and becoming real. It is also said to manifest traces from the origin and reveal the origin through the traces. The sutra title does not go beyond the single, compound, and complete forms of Dharma, metaphor, and person, totaling seven types. The single three, compound three, and complete forms are that one encompasses all. The Wonderful Dharma Lotus Flower Sutra is one of the compound forms. Dharma and metaphor are compound, the name summons the substance, the substance is the true nature, meaning that all phenomena are apart from true nature and have no substance. The purpose is the cause and effect of the one vehicle.
開示悟入佛之知見可尊尚故。用則力用。以開廢會之義有其力故。然後判教相以如來一代之談。判為五時八教也。教理既明。非觀行無以復性。乃依三諦之理空假中。亦三止三觀。一一觀心。唸唸不可得。先空次假后中。離二邊而觀一心。如雲外之月者。此乃別教之行相也。又云破一切惑莫盛乎空。建一切法莫盛乎假。究竟一切性莫大乎中故。一中一切中無假無空而不中。空假亦爾。即圓教之行相也。如摩醯首羅天之三目。非縱橫並別故。三觀圓成。法身不素。尚慮學者昧於修性或墮偏執。復創六即之義以絕斯患。一理即佛者。十法界眾生下至蟭螟。同稟妙性。從本以來常住清凈覺體圓滿一理齊平故。二名字即佛者。雖理性坦平。而隨流者日用不知。必假言教外薰。得聞名字生信發解故。三觀行即佛者。既聞名開解。要假前之三觀而返源故。四相似即佛者。觀行功深發相似用。五分真即佛者。三心開發得真如用位位增勝故。六究竟即佛者。無明永盡。覺心圓極證無所證故。如上六位。既皆即佛不屈不濫。通具法報化三身為正隨居四土為依。四土者。一常寂光法性土也。法身居之。二實報無障土。攝二受用也。自受用土報佛自居。他受用土登地菩薩居。三方便有餘。四凈穢同居。併爲應化土也。地前菩薩二乘凡夫所居。
【現代漢語翻譯】 現代漢語譯本：開示悟入佛之知見，是因為它值得尊崇和重視。『用』指的是作用和力量。因為開顯、廢除和會歸的意義具有力量。然後判別教相，以如來一代所說的法，判為五時八教。教理既然明白，不通過觀行就無法恢復本性。於是依據空、假、中三諦之理，以及三止三觀，一一觀照自心，唸唸都不可得。先空、次假、后中，離開二邊而觀照一心，就像云外的月亮一樣。這乃是別教的行相。又說，破除一切迷惑沒有比空更強的，建立一切法沒有比假更強的，究竟一切自性沒有比中更大的。一個中道即一切中道，沒有假、沒有空而不中。空和假也是如此。這就是圓教的行相。如同摩醯首羅天（Maheśvara，自在天）的三隻眼睛，不是縱、橫、並、別的關係。三觀圓滿成就，法身就不會是空虛的。還擔心學者不明白修性，或者墮入偏頗的執著，所以又創立了六即的意義，來杜絕這種弊病。一、理即佛：十法界眾生，下至蟭螟（一種小蟲），都同樣稟賦著妙性，從本來就常住清凈，覺悟的本體圓滿，一理平等。二、名字即佛：雖然理性坦然平等，但是隨波逐流的人每天使用卻不知道。必須憑藉言教從外部熏習，才能聽到名字而生起信心，從而理解。三、觀行即佛：既然聽聞名字而開解，就要憑藉前面的三觀來返回本源。四、相似即佛：觀行功夫深入，就能生起相似的作用。五、分真即佛：三心開發，得到真如的作用，位位增進殊勝。六、究竟即佛：無明永遠斷盡，覺悟的心圓滿到極點，證得無所證。如上六個位次，既然都即是佛，不委屈也不氾濫，普遍具備法、報、化三身作為正體，隨順居住在四土作為依處。四土是：一、常寂光土（Eternal Stillness Light Land），是法性土，法身居住的地方。二、實報無障礙土（Real Reward Without Obstruction Land），包含自受用土和他受用土。自受用土是報身佛自己居住的地方，他受用土是登地菩薩居住的地方。三、方便有餘土（Land of Expedient Residue），四、凈穢同居土（Land of Coexistence of Purity and Impurity），都是應化土。是地前菩薩、二乘和凡夫所居住的地方。
【English Translation】 English version: To reveal and enable understanding and entry into the Buddha's knowledge and vision is because it is worthy of respect and importance. 'Use' refers to function and power, because the meaning of revealing, abolishing, and converging has power. Then, discriminate the teachings, using the Dharma spoken by the Tathagata (如來，Thus Come One) throughout his life, classifying it into the Five Periods and Eight Teachings. Since the doctrinal principles are clear, without contemplation and practice, one cannot restore one's original nature. Therefore, based on the principles of the Three Truths—Emptiness, Provisional Existence, and the Middle Way—as well as the Threefold Stopping and Threefold Contemplation, contemplate the mind in each and every moment, realizing that nothing can be grasped. First Emptiness, then Provisional Existence, then the Middle Way, contemplating the One Mind by separating from the two extremes, like the moon outside the clouds. This is the characteristic of the Separate Teaching. Furthermore, it is said that nothing surpasses Emptiness in breaking through all delusions, nothing surpasses Provisional Existence in establishing all dharmas, and nothing is greater than the Middle Way in ultimately realizing all natures. One Middle Way is all Middle Ways; there is no Provisional Existence, no Emptiness that is not the Middle Way. Emptiness and Provisional Existence are also like this. This is the characteristic of the Perfect Teaching. Like the three eyes of Maheśvara (摩醯首羅天，Great Lord of the World), they are not related in terms of vertical, horizontal, parallel, or separate. When the Three Contemplations are perfectly accomplished, the Dharmakaya (法身，Dharma Body) will not be empty. Still concerned that students may not understand cultivating their nature or may fall into biased attachments, the meaning of the Six Identities is created to eliminate this problem. First, Identity in Principle: All sentient beings in the Ten Dharma Realms, down to the tiniest gnat, are equally endowed with the wonderful nature, inherently dwelling in constant purity, the enlightened essence is complete, and the principle is equally level. Second, Identity in Name: Although the principle is clear and level, those who follow the current are unaware of it in their daily lives. They must rely on external熏習 (xun xi, perfuming) through verbal teachings to hear the name, generate faith, and thus understand. Third, Identity in Contemplation and Practice: Having heard the name and gained understanding, one must rely on the preceding Three Contemplations to return to the source. Fourth, Identity in Resemblance: When the effort of contemplation and practice deepens, similar functions arise. Fifth, Identity in Partial Realization: The three minds are developed, the function of True Thusness is obtained, and each position increases in superiority. Sixth, Identity in Ultimate Realization: Ignorance is forever exhausted, the enlightened mind is perfected to the extreme, and one realizes that there is nothing to realize. The above six positions are all identical to the Buddha, neither demeaning nor excessive, universally possessing the Dharmakaya, Sambhogakaya (報身，Reward Body), and Nirmanakaya (化身，Transformation Body) as the main body, and residing in the Four Lands as the basis. The Four Lands are: First, the Land of Eternal Stillness Light, which is the Dharmakaya Land, where the Dharmakaya resides. Second, the Land of Real Reward Without Obstruction, which includes the Self-Enjoyment Land and the Other-Enjoyment Land. The Self-Enjoyment Land is where the Reward Body Buddha resides, and the Other-Enjoyment Land is where the Bodhisattvas who have attained the ground reside. Third, the Land of Expedient Residue. Fourth, the Land of Coexistence of Purity and Impurity, which are both Transformation Lands. These are where Bodhisattvas before the ground, Two Vehicles, and ordinary people reside.
其實則非身非土。無優無劣。為對機緣故假說身土而分優劣。師得身土互融權實無礙。故三十餘年晝夜宣演。生四種益。具四悉檀。悉遍也。檀翻名施也。師之法遍施有情。隨根得益。如雲世界悉檀生歡喜益(云云)。師生緣見乙未年 天臺第九祖荊溪尊者始終心要曰。夫三諦者天然之性德也。中諦者統一切法。真諦者泯一切法。俗諦者立一切法。舉一即三。非前後也。含生本具非造作之所得也。悲夫秘藏不顯。蓋三惑之所覆也。故無明翳乎法性。塵沙障乎化導。見思阻乎空寂。然茲三惑乃體上之虛妄也。於是大覺慈尊。喟然嘆曰。真如界內絕生物之假名。平等慧中無自他之形相。但以眾生妄想不自證得莫之能返也。由是立乎三觀破乎三惑。證乎三智成乎三德。空觀者破見思惑。證一切智成般若德。假觀者破塵沙惑。證道種智成解脫德。中觀者破無明惑。證一切種智成法身德。然茲三惑三觀三智三德非各別也。非異時也。天然之理具諸法故。然此三諦性之自爾。迷茲三諦轉成三惑。惑破藉乎三觀。觀成證乎三智。智成成乎三德。從因至果非漸修也。說知次第。理非次第。大綱知此。綱目可尋。庚子 陳 大建十二年 後梁 天保十九年 周衍 大像二年
二月。周帝詔曰。佛法弘大前古共崇。詎宜隱沈舍而
【現代漢語翻譯】 現代漢語譯本： 實際上，（佛）既非（特定的）身，也非（特定的）土。沒有優劣之分。爲了適應不同的根器和機緣，才假說有身和土，並區分優劣。大師（指天臺宗的祖師）獲得了身土互融、權實無礙的境界。因此，三十多年來，日夜不停地宣講佛法，產生了四種利益，具備了四悉檀（Siddhanta，四種成就）。『悉』是普遍的意思，『檀』是佈施的意思。大師的佛法普遍施予有情眾生，使他們隨各自的根器獲得利益。例如，在云世界中，悉檀能產生歡喜的利益（如《云云》所說）。大師的生緣見於乙未年。 天臺第九祖荊溪尊者（Jingxi Venerable，天臺宗第九代祖師）的《始終心要》中說：『所謂三諦（Three Truths）是天然的性德。中諦（The Truth of the Middle Way）統攝一切法，真諦（The Truth of Emptiness）泯滅一切法，俗諦（The Truth of Provisional Existence）建立一切法。舉一即三，不是有先後順序的。一切眾生本來就具備，不是造作而得的。可悲的是，秘藏沒有顯現，是被三惑（Three Delusions）所覆蓋。所以，無明（Ignorance）遮蔽了法性（Dharmata），塵沙惑（Delusions like dust and sand）障礙了化導，見思惑（Delusions of Views and Thoughts）阻礙了空寂。然而，這三種惑實際上是體性上的虛妄。』 於是，大覺慈尊（指佛陀）喟然嘆息道：『在真如界（Tathata，the realm of Suchness）內，沒有眾生假名的存在；在平等慧（Wisdom of Equality）中，沒有自他的形相。只是因為眾生妄想執著，不能自己證得，沒有人能使他們返回本源。』因此，建立了三觀（Three Contemplations），破除了三惑，證得了三智（Three Wisdoms），成就了三德（Three Virtues）。空觀（Contemplation of Emptiness）破除見思惑，證得一切智（Wisdom of all aspects），成就般若德（Prajna Virtue）。假觀（Contemplation of Provisional Existence）破除塵沙惑，證得道種智（Wisdom of the Path），成就解脫德（Liberation Virtue）。中觀（Contemplation of the Middle Way）破除無明惑，證得一切種智（Wisdom of all kinds），成就法身德（Dharmakaya Virtue）。然而，這三惑、三觀、三智、三德並非各自獨立，也不是不同時發生的。天然的理體具備一切法。然而，這三諦的自性本來如此，迷惑這三諦就轉變成三惑。破除惑需要依靠三觀，觀成就了就證得三智，智成就了就成就三德。從因到果不是漸修的。雖然說有次第，但理體上沒有次第。掌握了這個大綱，綱目就可以找到了。庚子年，陳朝大建十二年，後梁天保十九年，周衍大象二年。 二月，周帝下詔說：『佛法弘大，前代都共同尊崇。怎麼可以隱沒沉寂，捨棄呢？』
【English Translation】 English version: In reality, it is neither a (specific) body nor a (specific) land. There is no superiority or inferiority. It is only for the sake of adapting to different capacities and circumstances that we provisionally speak of body and land, and distinguish between superiority and inferiority. The Master (referring to a patriarch of the Tiantai school) has attained the state of mutual fusion of body and land, and unobstructedness between provisional and real. Therefore, for more than thirty years, he has been expounding the Dharma day and night, generating four kinds of benefits and possessing the Four Siddhantas (Siddhanta, four kinds of accomplishments). 'Siddhanta' means universal, and 'Dana' means giving. The Master's Dharma is universally bestowed upon sentient beings, enabling them to obtain benefits according to their respective capacities. For example, in the Cloud World, Siddhanta can generate the benefit of joy (as stated in 'Cloud Cloud'). The Master's birth circumstances are seen in the year of Yiwei. The 'Essential Principles from Beginning to End' by the ninth Tiantai Patriarch, Venerable Jingxi (Jingxi Venerable, the ninth generation patriarch of the Tiantai school), states: 'The so-called Three Truths (Three Truths) are the natural virtues of the inherent nature. The Truth of the Middle Way encompasses all dharmas, the Truth of Emptiness annihilates all dharmas, and the Truth of Provisional Existence establishes all dharmas. To cite one is to cite all three, not in any particular order. All sentient beings inherently possess them, not obtained through fabrication. Sadly, the secret treasure is not revealed, but is covered by the Three Delusions (Three Delusions). Therefore, Ignorance obscures Dharmata (Dharmata), Delusions like dust and sand obstruct guidance, and Delusions of Views and Thoughts hinder emptiness and tranquility.' 'However, these three delusions are actually illusory in nature. Thereupon, the Greatly Enlightened Compassionate One (referring to the Buddha) sighed and said: 'Within the realm of Suchness (Tathata, the realm of Suchness), there is no existence of the provisional name of sentient beings; in the Wisdom of Equality, there is no form of self and other. It is only because sentient beings are deluded and attached, unable to realize it themselves, and no one can make them return to the source.' Therefore, the Three Contemplations (Three Contemplations) are established, the Three Delusions are broken, the Three Wisdoms (Three Wisdoms) are attained, and the Three Virtues (Three Virtues) are accomplished. The Contemplation of Emptiness breaks the Delusions of Views and Thoughts, attains the Wisdom of all aspects, and accomplishes Prajna Virtue. The Contemplation of Provisional Existence breaks the Delusions like dust and sand, attains the Wisdom of the Path, and accomplishes Liberation Virtue. The Contemplation of the Middle Way breaks Ignorance, attains the Wisdom of all kinds, and accomplishes Dharmakaya Virtue. However, these three delusions, three contemplations, three wisdoms, and three virtues are not independent of each other, nor do they occur at different times. The natural principle inherently possesses all dharmas. However, the nature of these Three Truths is originally so, and being deluded about these Three Truths transforms into the Three Delusions. Breaking the delusions requires relying on the Three Contemplations, the accomplishment of contemplation leads to the attainment of the Three Wisdoms, and the accomplishment of wisdom leads to the accomplishment of the Three Virtues. The progression from cause to effect is not gradual cultivation. Although there is said to be an order, there is no order in principle. Grasp this outline, and the details can be found.' Year of Gengzi, Chen Dynasty, twelfth year of Dajian, Later Liang, nineteenth year of Tianbao, Zhou Yan, second year of Daxing. In February, the Zhou Emperor issued an edict saying: 'The Buddha Dharma is vast and great, and has been jointly revered by previous generations. How can it be hidden and submerged, and abandoned?'
不行。自今應王公下至黎庶。並宜修事知朕意焉(周紀)。辛丑 大建十三年 天保二十年 正月改元大定二月禪位於隋 隋受周禪 開皇元年
周靜帝大像二年十二月。以大丞相隋公楊堅為相國。總百揆進爵為王。以安陸等二十郡為隋國。贊拜不名備九錫之禮。堅受爵十郡而已。辛丑年正月靜帝改元大定。二月通直散騎庾季才勸隋王宜應天受命。太傅李穆大將軍盧賁亦勸之。於是周主下詔遜位居別宮。命杞公椿奉皇帝璽紱禪位於隋。週五主合二十五年祚終。隋王受冊璽入臨光殿。服兗冕如元會之儀。大赦建元開皇。除週六官。依漢魏之舊封周帝為介公。九歲薨(隋書)。
隋
帝楊姓堅。名弘農。華陰人。漢太尉震十四代孫。父忠初事周文屢立戰功。官至太傅。隋國公堅襲封也。周武聘堅女為太子妃。太子宣帝也。靜帝立堅輔政。受周禪。以火德。都長安。開皇元年三月。詔於五岳之下各置僧寺一所(三寶記)。七月制曰。伏惟。太祖武元皇帝間關三代造我帝基。追仰神猷事冥真寂。思欲廣崇寶剎經始伽藍。增長福因微副幽旨。其襄陽隋郡江陵晉陽。並宜立寺一所建碑頌德。每年至國忌日設齋行道。八關懺悔奉資神靈。八月制曰。昔歲周道既衰群兇鼎沸。朕出車練卒盪滌妖丑。節義之徒輕生忘
【現代漢語翻譯】 現代漢語譯本：不行。從今以後，無論是王公貴族還是普通百姓，都應該按照我的意願行事。（《周紀》記載）辛丑年，大建十三年，天保二十年，正月改年號為大定，二月周靜帝禪位於隋，隋朝接受了周朝的禪讓，改元開皇元年。
周靜帝大象二年十二月，任命大丞相隋國公楊堅為相國，總管所有政事，晉陞爵位為王，以安陸等二十個郡作為隋國。行贊拜不名，備九錫之禮。楊堅只接受了爵位和十個郡。辛丑年正月，靜帝改年號為大定。二月，通直散騎庾季才勸說隋王應該順應天命接受禪讓。太傅李穆、大將軍盧賁也勸說他。於是周主下詔遜位，居住在別宮。命令杞公椿奉上皇帝的璽綬，禪位於隋。周朝五位君主，共計二十五年國祚結束。隋王接受冊命和璽綬，進入臨光殿。穿戴兗冕，按照元會的禮儀。大赦天下，改年號為開皇。廢除周朝的六官，依照漢魏的舊制，封周帝為介公。九歲時去世（《隋書》記載）。
隋
帝王姓楊名堅，是弘農華陰人，漢太尉楊震的十四代孫。他的父親楊忠最初在北周文帝手下做事，屢立戰功，官至太傅。楊堅繼承了隋國公的爵位。周武帝聘娶楊堅的女兒為太子妃，太子就是後來的周宣帝。周靜帝即位后，楊堅輔政，後來接受了周朝的禪讓。以火德立國，都城在長安。開皇元年三月，下詔在五嶽之下各建一座僧寺（《三寶記》記載）。七月，頒佈詔書說：『我追思太祖武元皇帝歷經三代，為我朝奠定了帝業。追念他的神聖謀略，敬仰他追求真理和寂靜的精神。想要廣泛崇尚佛教，開始建造伽藍，增長福德，稍微報答他的深遠旨意。在襄陽、隋郡、江陵、晉陽，都應該建立一座寺廟，建立碑文頌揚他的功德。每年到國忌日，都要設定齋飯，舉行法事，進行八關齋戒懺悔，供奉神靈。』八月，頒佈詔書說：『過去周朝衰敗，群雄並起。我率領軍隊，盪滌妖邪。那些講求節義的人，輕視生命，忘記
【English Translation】 English version: No. From now on, whether it be princes and nobles or ordinary people, all should act according to my will. (Recorded in the 'Zhou Ji'). In the Xin Chou year, the thirteenth year of Da Jian, the twentieth year of Tian Bao, the reign title was changed to Da Ding in the first month. In the second month, Emperor Jing of Zhou abdicated the throne to the Sui Dynasty. The Sui Dynasty accepted the abdication of the Zhou Dynasty and changed the reign title to Kai Huang in the first year.
In the twelfth month of the second year of the Daxing era of Emperor Jing of Zhou, Yang Jian, the Grand Chancellor and Duke of Sui, was appointed as the Prime Minister, in charge of all state affairs, and promoted to the rank of King, with twenty prefectures including Anlu as the Kingdom of Sui. He was granted the honor of being praised without naming and received the Nine Bestowments. Yang Jian only accepted the title and ten prefectures. In the first month of the Xin Chou year, Emperor Jing changed the reign title to Da Ding. In the second month, Yu Jicai, a Tongzhi Sanqi (official title), advised the King of Sui to accept the mandate of heaven and receive the abdication. Grand Tutor Li Mu and General Lu Ben also advised him. Thereupon, the Lord of Zhou issued an edict abdicating the throne and residing in a separate palace. He ordered Qi Gong Chun to present the imperial seal and ribbon and abdicate the throne to Sui. The Zhou Dynasty, with five rulers and a total of twenty-five years of reign, came to an end. The King of Sui accepted the decree and seal and entered the Limguang Hall. He wore the Yanmian (ceremonial robes) according to the Yuanhui (New Year's Day) ceremony. He granted a general amnesty and established the Kaihuang era. He abolished the six offices of the Zhou Dynasty and, according to the old system of the Han and Wei dynasties, enfeoffed the Emperor of Zhou as the Duke of Jie. He died at the age of nine (recorded in the 'Sui Shu').
Sui
The emperor's surname was Yang, and his name was Jian. He was a native of Huayin, Hongnong, and a fourteenth-generation descendant of Yang Zhen, the Grand Commandant of the Han Dynasty. His father, Yang Zhong, initially served under Emperor Wen of the Northern Zhou Dynasty and repeatedly made military achievements, rising to the rank of Grand Tutor. Yang Jian inherited the title of Duke of Sui. Emperor Wu of Zhou betrothed Yang Jian's daughter to the Crown Prince, who later became Emperor Xuan of Zhou. After Emperor Jing of Zhou ascended the throne, Yang Jian assisted in the government and later accepted the abdication of the Zhou Dynasty. He established the dynasty with the virtue of fire, and the capital was in Chang'an. In the third month of the first year of Kaihuang, he issued an edict to build a monastery under each of the Five Sacred Mountains (recorded in the 'San Bao Ji'). In July, he issued an edict saying: 'I recall that Emperor Wu Yuan, the Grand Ancestor, went through three generations and laid the foundation for my dynasty. I remember his divine strategies and admire his spirit of pursuing truth and tranquility. I want to widely promote Buddhism, begin to build monasteries, increase merit, and slightly repay his profound intentions. In Xiangyang, Sui Prefecture, Jiangling, and Jinyang, a temple should be built, and a stele should be erected to praise his merits. Every year on the anniversary of his death, a vegetarian meal should be set up, a Dharma service should be held, and the Eight Precepts should be observed for repentance, and offerings should be made to the spirits.' In August, he issued an edict saying: 'In the past, the Zhou Dynasty declined, and heroes rose up in great numbers. I led the army and cleansed away the evil. Those who valued integrity disregarded life and forgot
死。干戈之下每聞殂落。永念群生蹈兵刃之苦。有懷至道興度脫之心。思建福田法力冥助。庶死事之臣善根增長。悖逆之侶從暗入明。並究苦空咸拔生死。可於相州戰地建伽藍一所(開皇錄)。帝又於民有犯法處盡者率為營齋。是冬沙門智周等自西域還。進梵本經二百六十部。敕付有司。召人翻譯。隋帝在位二十四年。壽六十四歲(隋書帝紀)。壬寅 陳 大建十四年 正月帝崩 後梁 天保二十一年 隋 開皇二年
六月。隋帝詔以長安龍首山宜建都邑。城曰大興城。殿曰大興殿。寺曰大興善寺。詔境內之民任聽出家。仍計口出錢營造經像。以法師曇延為昭玄統。敕對譯經。又敕法師僧猛住大興善寺。尋進為隋國大統三藏法師。帝昔龍潛所經四十五州。至是同起大興國寺(開皇錄)。
後主
諱叔寶。宣帝長子。壬寅年正月即帝位。九月設無礙會於大極殿。捨身及乘輿服御(辯正錄)。在位七年。壽五十二 至德(四)。癸卯 陳 至德元年 後梁 天保二十二年 隋 開皇三年 三月遷於新都
隋正月。帝詔曰。朕欽崇聖教念存神宇。其周朝所廢之寺咸可修復。又敕曰。好生惡殺王政之本。佛道垂教善業可憑。稟氣含靈唯命為重。宜勸勵天下同心救護。其京城及諸州官所立寺。正月
【現代漢語翻譯】 現代漢語譯本：死亡。戰爭之中，常常聽到有人死亡的訊息。永遠想著眾生遭受兵刃之苦，懷著用至高佛法普度眾生脫離苦海的心願，考慮建立福田，藉助佛法的力量在冥冥之中幫助他們，希望那些為國犧牲的臣子善根增長，那些悖逆之徒能夠從黑暗走向光明，最終都能領悟苦空的真諦，徹底擺脫生死輪迴。可以在相州戰場建立一座伽藍（寺廟）。」（出自《開皇錄》）。隋文帝還規定，對於觸犯法律而被判處死刑的百姓，都要為他們營齋（做法事）。這年冬天，沙門（出家人）智周等人從西域返回，帶來了梵文佛經二百六十部，隋文帝下令交給有關部門，召集人員進行翻譯。隋文帝在位二十四年，享年六十四歲（出自《隋書·帝紀》）。壬寅年，陳朝大建十四年，正月，陳後主去世。後梁天保二十一年，隋開皇二年。 六月，隋文帝下詔，認為長安龍首山適合建立都城，城名為大興城，宮殿名為大興殿，寺廟名為大興善寺。下詔允許境內百姓自由出家，並按照人口數量出錢建造佛像。任命法師曇延為昭玄統（管理僧侶的官職），負責翻譯佛經。又下令法師僧猛住持大興善寺，不久後晉升爲隋國大統三藏法師（高級譯經僧）。隋文帝過去還是平民時曾經經過的四十五個州，都在這時同時興建了大興國寺（出自《開皇錄》）。 後主（陳後主） 名叔寶，是宣帝的長子。壬寅年正月即位。九月在大極殿舉行無礙會（一種佛教法會），捨棄自身以及乘坐的車輿和服飾（出自《辯正錄》）。在位七年，享年五十二歲。至德（四年）。癸卯年，陳朝至德元年，後梁天保二十二年，隋開皇三年，三月遷都到新都。 隋朝正月，隋文帝下詔說：『朕欽佩崇尚佛教，心中想著寺廟。周朝所廢棄的寺廟都可以修復。』又下令說：『好生厭惡殺戮是為政的根本，佛道教導人們行善，善業可以依靠。凡是有氣息有生命的，生命最為重要。應該勸勉天下百姓同心協力救護生命。京城以及各州官府所建立的寺廟，正月……』
【English Translation】 English version: Death. Amidst the chaos of war, one constantly hears of demise. Eternally mindful of the suffering of beings under the blade, with a heart set on universally delivering them from misery through the supreme Dharma, considering the establishment of fields of merit, relying on the unseen aid of the Dharma's power, hoping that the virtuous roots of those ministers who die for the country will grow, and that those rebellious companions will turn from darkness to light, ultimately comprehending the truth of suffering and emptiness, and completely escaping the cycle of birth and death. A Sangharama (monastery) can be built at the battlefield of Xiangzhou.' (From 'Kai Huang Lu'). Emperor Wen of Sui also decreed that for those commoners who committed crimes punishable by death, memorial services should be held for them. That winter, the Shramana (monk) Zhi Zhou and others returned from the Western Regions, bringing with them 260 volumes of Sanskrit scriptures, which Emperor Wen of Sui ordered to be handed over to the relevant departments and summoned people to translate. Emperor Wen of Sui reigned for 24 years and lived to the age of 64 (From 'History of the Sui Dynasty'). In the year Renyin, the 14th year of the Da Jian era of the Chen Dynasty, in the first month, Emperor Chen Houzhu passed away. The 21st year of the Tian Bao era of the Later Liang Dynasty, the 2nd year of the Kai Huang era of the Sui Dynasty. In June, Emperor Wen of Sui issued an edict stating that Longshou Mountain in Chang'an was suitable for establishing a capital city, named Daxing City, with the palace named Daxing Palace, and the temple named Daxing Shansi (Great Propagating Good Temple). He issued an edict allowing the people within the territory to freely become monks and nuns, and to contribute money according to the population to build Buddha statues. He appointed Dharma Master Tan Yan as Zhaoxuantong (official in charge of monks), responsible for translating scriptures. He also ordered Dharma Master Seng Meng to reside at Daxing Shansi, and soon promoted him to be the Great Triptaka Master of the Sui Dynasty (high-ranking scripture translator). The forty-five prefectures that Emperor Wen of Sui had passed through when he was still a commoner all simultaneously began constructing Daxingguo Temples (Great Sui State Temple) (From 'Kai Huang Lu'). Hou Zhu (Last Ruler of Chen) His personal name was Shubao, the eldest son of Emperor Xuan. He ascended the throne in the first month of the Renyin year. In the ninth month, he held an Unimpeded Assembly (a type of Buddhist gathering) at the Daji Hall, donating his body and the vehicles and clothing he used (From 'Bian Zheng Lu'). He reigned for seven years and lived to the age of 52. Zhi De (4th year). In the year Guimao, the 1st year of the Zhi De era of the Chen Dynasty, the 22nd year of the Tian Bao era of the Later Liang Dynasty, the 3rd year of the Kai Huang era of the Sui Dynasty, the capital was moved to the new capital in the third month. In the first month of the Sui Dynasty, Emperor Wen of Sui issued an edict saying: 'I admire and revere Buddhism, and my heart is set on temples. The temples that were abandoned during the Zhou Dynasty can all be restored.' He also ordered: 'Cherishing life and hating killing is the foundation of governance. The Buddhist path teaches people to do good, and good deeds can be relied upon. For all that have breath and life, life is the most important. We should encourage all the people of the world to work together to protect life. The temples established by the government in the capital and in the various prefectures, in the first month...'
五月九月。常起八日至十五日當寺行道。其日遠近民庶凡是有生之類悉不得殺(開皇紀)。帝又敕法師明贍翻譯經文住大興善寺。又敕釋慧遠為洛州沙門統(辯正錄開皇紀)。甲辰 至德二年 天保二十三年 開皇四年
三月。陳國僧統寶瓊入寂。壽八十一。敕有司給葬具。仍以天子鹵簿仗借為飾(辯正錄)。
隋帝以初生因出般若尼寺故基。為太祖武元皇帝元明皇太后造大興國寺(辯正錄)。乙巳 至德三年 天保二十四年五月巋殂太子琮嗣立 開皇五年
隋帝請經法師受菩薩戒。詔曰。朕夙膺多祉恭嗣寶命。方欲歸依正覺欽崇聖果。今請經法師于大興善殿受菩薩戒。然菩薩之教以解脫為先。戒行之本以慈悲為始。今囹圄幽闇有動於懷。自流罪以下悉可原放。又敕曰。佛以正法付囑國王。朕是人尊受佛付囑。自今以後訖朕一世。每月常請二七僧。隨番上下轉經。經師四人大德三人。于大興善殿讀一切經文(辯正錄)。丙午 至德四年 後梁琮莒公也廣運元年 開皇六年 蜀王秀及妃姬請釋法進稟授戒法 丁未 禎明元年 廣運二年滅 開皇七年
陳年禎明。宋資治通鑑避仁宗皇帝廟諱作祥明。今從舊。
隋八月。徴梁主入朝。梁主帥其群臣發江陵。隋帝以梁主在外。遣武鄉公
【現代漢語翻譯】 現代漢語譯本 五月和九月，通常在每月的第八天到第十五天在寺廟裡舉行法會。在這幾天里，無論遠近的百姓，所有有生命的生物都不得殺害（出自《開皇紀》）。隋文帝還敕令法師明贍翻譯經文，住在大興善寺。又敕令釋慧遠擔任洛州沙門統（出自《辯正錄·開皇紀》）。甲辰年，對應至德二年、天保二十三年、開皇四年。 三月，陳國的僧統寶瓊圓寂，享年八十一歲。朝廷下令有關部門提供葬禮用具，並借用天子的儀仗隊作為裝飾（出自《辯正錄》）。 隋文帝因為出生在般若尼寺的舊址上，所以為太祖武元皇帝和元明皇太后建造了大興國寺（出自《辯正錄》）。乙巳年，對應至德三年、天保二十四年，五月蕭巋去世，太子蕭琮繼位，對應開皇五年。 隋文帝請經法師傳授菩薩戒。詔書說：『朕一向承受著許多福佑，恭敬地繼承著帝位。正想要歸依正覺，欽佩崇尚聖果。現在請經法師在大興善殿傳授菩薩戒。然而，菩薩的教義以解脫為先，戒行的根本以慈悲為始。現在監獄裡幽暗的情況常常縈繞在朕的心頭。從流放罪以下的罪犯都可以赦免釋放。』又敕令說：『佛將正法囑託給國王。朕是人間的君主，接受佛的囑託。從今以後直到朕去世，每月都要請十四位僧人，輪流誦讀經文。經師四人，大德三人，在大興善殿誦讀一切經文』（出自《辯正錄》）。丙午年，對應至德四年、後梁蕭琮的莒公時期、廣運元年，對應開皇六年，蜀王楊秀及妃姬請釋法進傳授戒法。丁未年，禎明元年、廣運二年，陳朝滅亡，對應開皇七年。 陳朝的禎明年間，《宋資治通鑑》爲了避諱仁宗皇帝的廟號，寫作祥明。現在沿用舊的寫法。 隋朝八月，徵召梁朝的君主入朝。梁朝的君主率領他的群臣從江陵出發。隋文帝因為梁朝的君主在外地，派遣武鄉公
【English Translation】 English version In the fifth and ninth months, Dharma assemblies are usually held at the temple from the eighth to the fifteenth day of each month. During these days, all living beings, whether near or far, are not allowed to be killed (from 'Annals of Kaihuang'). Emperor Wen of Sui also ordered Dharma Master Ming Shan to translate scriptures and reside in [Daxingshan Temple] (Daxingshan Temple). He also ordered Monk Huiyuan to serve as the chief of monks in Luozhou (from 'Bian Zheng Lu, Annals of Kaihuang'). The year Jia Chen corresponds to the second year of [Zhide] (Zhide), the twenty-third year of [Tianbao] (Tianbao), and the fourth year of [Kaihuang] (Kaihuang). In the third month, the chief monk [Baoqiong] (Baoqiong) of the Chen kingdom passed away at the age of eighty-one. The court ordered the relevant departments to provide funeral supplies and borrowed the emperor's ceremonial guards as decorations (from 'Bian Zheng Lu'). Emperor Wen of Sui, because he was born on the site of the former [Boreni Temple] (Boreni Temple), built [Daxingguo Temple] (Daxingguo Temple) for the Grand Ancestor [Wuyuan Emperor] (Wuyuan Emperor) and the [Yuanming Empress Dowager] (Yuanming Empress Dowager) (from 'Bian Zheng Lu'). The year Yi Si corresponds to the third year of [Zhide] (Zhide), the twenty-fourth year of [Tianbao] (Tianbao), and in the fifth month, [Xiao Kui] (Xiao Kui) died, and his son, Crown Prince [Xiao Cong] (Xiao Cong), succeeded him, corresponding to the fifth year of [Kaihuang] (Kaihuang). Emperor Wen of Sui requested Dharma Masters to transmit the Bodhisattva precepts. The edict said: 'I have always received many blessings and respectfully inherited the throne. I am now seeking refuge in Right Enlightenment and admiring the Holy Fruit. Now, I request Dharma Masters to transmit the Bodhisattva precepts in [Daxingshan Hall] (Daxingshan Hall). However, the teachings of the Bodhisattva prioritize liberation, and the foundation of precepts begins with compassion. Now, the darkness of the prisons often weighs on my mind. All prisoners sentenced to exile and below may be pardoned and released.' He also ordered: 'The Buddha entrusted the Right Dharma to the kings. I am the ruler of men and receive the Buddha's entrustment. From now until my death, fourteen monks shall be invited each month to recite scriptures in shifts. Four scripture masters and three eminent monks shall recite all scriptures in [Daxingshan Hall] (Daxingshan Hall)' (from 'Bian Zheng Lu'). The year Bing Wu corresponds to the fourth year of [Zhide] (Zhide), the reign of [Duke Ju of Xiao Cong] (Ju Duke) of the Later Liang dynasty, the first year of [Guangyun] (Guangyun), corresponding to the sixth year of [Kaihuang] (Kaihuang). The King of Shu, [Yang Xiu] (Yang Xiu), and his consorts requested the monk Shi Fajin to transmit the precepts. The year Ding Wei corresponds to the first year of [Zhenming] (Zhenming), the second year of [Guangyun] (Guangyun), the fall of the Chen dynasty, corresponding to the seventh year of [Kaihuang] (Kaihuang). During the [Zhenming] (Zhenming) era of the Chen dynasty, the 'Song Zizhi Tongjian' avoids the temple name of Emperor Renzong and writes it as [Xiangming] (Xiangming). We now follow the old writing. In the eighth month of the Sui dynasty, the ruler of Liang was summoned to court. The ruler of Liang led his ministers from Jiangling. Emperor Wen of Sui, because the ruler of Liang was away, sent the [Duke of Wuxiang] (Duke of Wuxiang).
崔弘度將兵戍江陵。梁主叔父安平王巖等恐弘度襲之。驅文武男女十萬口奔陳。隋帝聞之。廢梁國。拜梁主琮柱國賜爵莒公。後梁三主並崇信佛法廣造塔寺。寺一百八所。僧尼三千二百人(辯正錄)。
陳法師慧布。至德間于建康攝山建棲霞寺。陳帝諸王並受布戒。奉之如佛。是年十一月二十三日入寂(行實碑記)。
隋帝召遷法師。詔曰。皇帝敬問徐州曇遷法師。承勤精大教利益無邊。承風餐德實懷虛想。愿即來儀以沃勞望。遷至京大弘法化(開皇紀)。戊申 陳 禎明二年 五月廢太子胤為吳興王立張貴妃子深為太子 隋 開皇八年十月大舉伐陳
李士謙 開皇八年卒。謙宗約少喪父事母以孝聞。其族長伯玚每嘆曰。此子吾家顏子也。謙施藥散谷積三十年。雅好佛舉止約以戒定。有謂其修陰德。謙笑曰。夫陰德其猶耳鳴。惟己自知人無得而知者。今吾所作仁者皆知。何陰德之有。謙最善玄言。有疑佛報應之說。士謙喻之曰。不聞易經乎。積善餘慶積惡為殃。豈非休咎之徴邪。客又問三教優劣。士謙曰。佛日也。道月也。儒五星也。客有省焉(北史)。己酉 禎明三年滅 開皇九年 天下一統
正月。陳帝為隋廬州總管韓擒虎所得。隋帝詔建康城邑宮室平蕩耕墾。更于石頭城置蔣州班
【現代漢語翻譯】 現代漢語譯本：崔弘度率兵駐守江陵。梁朝的君主叔父安平王蕭巖等人擔心崔弘度襲擊他們，於是驅趕文武官員和百姓男女共十萬人口投奔陳朝。隋文帝得知此事後，廢除了梁國，授予梁朝君主蕭琮柱國官職，賜予莒公的爵位。後梁的三位君主都崇信佛法，廣泛建造塔和寺廟，共有寺廟一百零八所，僧尼三千二百人（出自《辯正論》）。
陳朝的法師慧布，在至德年間于建康（今南京）的攝山建造了棲霞寺。陳朝的皇帝和諸位王爺都接受了慧布的戒律，尊敬他如同佛陀。同年十一月二十三日圓寂（出自《行實碑記》）。
隋文帝召見曇遷法師。詔書說：『皇帝恭敬地問候徐州的曇遷法師。聽說您勤奮精進佛法，利益無邊。仰慕您的風範和德行，實在懷念。希望您能立即前來，以滿足我的渴望。』曇遷到達京城后，大力弘揚佛法教化（出自《開皇紀》）。戊申年，陳朝禎明二年五月，廢黜太子蕭胤為吳興王，立張貴妃的兒子蕭深為太子。隋朝開皇八年十月，大規模出兵攻打陳朝。
李士謙在開皇八年去世。李士謙的同族兄弟李宗約年少喪父，以孝順母親而聞名。他的族長伯玚經常感嘆說：『這個孩子是我們家的顏回啊！』李士謙施捨藥物和糧食，持續了三十年。他非常喜歡玄學，舉止行為都以戒律和禪定來約束自己。有人說他修的是陰德。李士謙笑著說：『所謂的陰德，就像耳朵鳴響一樣，只有自己知道，別人無法得知。現在我所做的善事，有仁德的人都知道，哪裡有什麼陰德呢？』李士謙最擅長談論玄學。有人懷疑佛家的報應之說，李士謙開導他說：『難道沒有聽說過《易經》嗎？積善之家必有餘慶，積惡之家必有餘殃，這難道不是吉兇的徵兆嗎？』客人又問三教（儒釋道）的優劣，李士謙說：『佛是太陽，道是月亮，儒是五星。』客人聽後有所領悟（出自《北史》）。己酉年，禎明三年，陳朝滅亡。開皇九年，天下統一。
正月，陳朝皇帝被隋朝廬州總管韓擒虎俘獲。隋文帝下令將建康的城邑宮室夷為平地，開墾為農田，並在石頭城設定蔣州。
【English Translation】 English version: Cui Hongdu led troops to garrison Jiangling. Xiao Yan, the Prince of Anping and uncle of the Liang ruler, and others feared that Cui Hongdu would attack them. They drove tens of thousands of civil and military officials, men and women, to defect to the Chen Dynasty. Emperor Wen of Sui learned of this, abolished the Liang state, granted the Liang ruler Xiao Cong the title of Pillar of the State, and bestowed upon him the title of Duke of Ju. The three rulers of Later Liang all revered Buddhism, extensively building pagodas and temples, totaling one hundred and eight temples, with three thousand two hundred monks and nuns (from 'Bian Zheng Lun').
The Chen Dynasty's Dharma Master Huibu built Qixia Temple on Mount She in Jiankang (present-day Nanjing) during the Zhìdé era. The Chen emperor and princes all received precepts from Huibu, revering him as a Buddha. He passed away on the twenty-third day of the eleventh month of the same year (from 'Xing Shi Bei Ji').
Emperor Wen of Sui summoned Dharma Master Tanqian. The imperial edict said: 'The Emperor respectfully inquires after Dharma Master Tanqian of Xuzhou. It is said that you diligently cultivate the Great Dharma, benefiting immeasurably. Admiring your demeanor and virtue, I truly long for you. I hope you can come immediately to satisfy my longing.' After Tanqian arrived in the capital, he vigorously promoted the Dharma and teachings (from 'Kai Huang Ji'). In the year of Wushen, the second year of Zhenming of the Chen Dynasty, in the fifth month, Crown Prince Xiao Yin was deposed as Prince of Wuxing, and Zhang Guifei's son Xiao Shen was established as Crown Prince. In the tenth month of the eighth year of Kaihuang of the Sui Dynasty, a large-scale military campaign was launched to attack the Chen Dynasty.
Li Shiqian died in the eighth year of Kaihuang. Li Zongyue, a relative of Li Shiqian, lost his father at a young age and was known for his filial piety towards his mother. His clan leader Bo Yang often sighed and said: 'This child is our family's Yan Hui!' Li Shiqian gave away medicine and grain for thirty years. He was very fond of metaphysics, and his behavior was restrained by precepts and meditation. Some said that he cultivated hidden virtues. Li Shiqian smiled and said: 'So-called hidden virtue is like tinnitus, only oneself knows, and others cannot know. Now, the good deeds I do are known to all virtuous people, so where is there any hidden virtue?' Li Shiqian was most skilled at discussing metaphysics. Someone doubted the Buddhist concept of karma, and Li Shiqian enlightened him, saying: 'Have you not heard of the 'Book of Changes'? 'Families that accumulate good deeds will have surplus blessings, and families that accumulate evil deeds will have surplus disasters.' Are these not signs of good and bad fortune?' A guest then asked about the merits of the three teachings (Confucianism, Buddhism, and Taoism), and Li Shiqian said: 'Buddhism is the sun, Taoism is the moon, and Confucianism is the five planets.' The guest was enlightened after hearing this (from 'Bei Shi'). In the year of Jiyou, the third year of Zhenming, the Chen Dynasty was destroyed. In the ninth year of Kaihuang, the world was unified.
In the first month, the Chen emperor was captured by Han Qinhu, the General Manager of Luzhou of the Sui Dynasty. Emperor Wen of Sui ordered the cities, towns, palaces, and residences of Jiankang to be leveled and cultivated into farmland, and Jiangzhou was established in Stone City.
師。以長史右僕射司馬王韶鎮石頭。三月陳主與其王公百官發建康。四月至長安。隋帝給賜陳主甚厚。數得引見。班同三品。仁壽四年卒。贈大將軍長城縣公。謚曰煬(隋書)陳譯師三人。出經論二百卷。寺一千二百三十二所。國家新寺一十七所。百官造者六十八所。廓內大寺三百所。僧尼三萬二千人(辯正錄)。
右陳五主合三十三年歸於隋。
隋(楊姓以火德都長安)高祖文皇帝煬帝恭帝越王侗(恭帝之弟) 改皇 泰元年
高祖文帝
諱堅。受周禪。見辛丑年下 開皇(二十)仁壽(四)庚戌開皇十年春。帝幸晉陽。敕曰。自開皇十年已前。諸有僧尼私度者並聽出家。尋下敕為第四皇子蜀王秀于京置勝光寺。詔遷法師徒眾居之。受王供養。禪師智舜。初事稠禪師居白鹿山。十年北入贊皇山。聲譽遠播。是年詔曰。皇帝敬問趙州章洪山智舜禪師。道體清勝教導蒼生。使早成就。朕甚嘉焉。朕弘護正法夙夜無怠。今遣開府盧元壽指宣往意。並送香物如別(本傳) 十一年帝制曰。如來設教義存平等。菩薩用心本無差別。故能津樑庶品濟度群生。朕位在人王。紹隆三寶。永言至理。弘闡大乘。諸法豁然體無彼我。況于福業乃有公私。自今凡是營建功德。普天之內混同施造隨其意。愿勿生分別
【現代漢語翻譯】 現代漢語譯本：司馬王韶以長史、右僕射的身份鎮守石頭城。三月，陳後主與他的王公百官從建康出發。四月到達長安。隋文帝給予陳後主非常優厚的待遇，多次接見他，班位等同於三品官員。仁壽四年去世，追贈大將軍、長城縣公，謚號為煬。（《隋書》記載）陳朝有三位譯經師，翻譯經論二百卷。寺廟有一千二百三十二所，國家新建的寺廟一十七所，百官建造的寺廟六十八所，京城內的大寺廟三百所，僧尼三萬二千人。（《辯正錄》記載）
右，陳朝五位君主共計三十三年，最終歸於隋朝。
隋（楊姓以火德統治長安）高祖文皇帝、煬帝、恭帝、越王侗（恭帝的弟弟），改皇泰元年。
高祖文帝
名諱為堅。接受北周的禪讓。見辛丑年下的記載。開皇（二十年）、仁壽（四年）。庚戌年，開皇十年春天，隋文帝駕臨晉陽，下令說：『自開皇十年以前，所有私自剃度為僧尼的人，都允許出家。』不久又下令為第四皇子蜀王楊秀在京城設定勝光寺，詔令遷徙法師及其徒眾居住於此，接受蜀王的供養。禪師智舜，最初侍奉稠禪師居住在白鹿山，開皇十年向北進入贊皇山，聲譽遠播。這年隋文帝下詔說：『皇帝敬問趙州章洪山智舜禪師，禪師道體清凈殊勝，教導百姓，使他們早日成就，朕非常讚賞。朕弘揚護持正法，日夜不敢懈怠。』現在派遣開府盧元壽傳達朕的旨意，並送去香物，另有清單。（《本傳》記載）開皇十一年，隋文帝頒佈詔令說：『如來設立教義，在於平等；菩薩用心，本來就沒有差別。所以能夠作為津樑，普度眾生。朕身為君王，繼承和發揚三寶，永遠遵循至高的道理，弘揚大乘佛法。諸法豁然開朗，本體上沒有彼此之分。何況是福德事業，哪裡有什麼公私之別呢？從今以後，凡是營建功德，普天之下，都應共同參與，隨其意願，不要產生分別心。』
【English Translation】 English version: Sima Wang Shao was stationed at Stone City as Chief Secretary and Right Vice Director of the Department of State Affairs. In the third month, Emperor Chen, along with his royal relatives and officials, departed from Jiankang. In the fourth month, they arrived in Chang'an. Emperor Wen of Sui bestowed upon Emperor Chen very generous treatment, granting him numerous audiences and according him a rank equivalent to a third-grade official. He passed away in the fourth year of the Renshou era and was posthumously awarded the title of General-in-Chief and Duke of Changcheng County, with the posthumous name 'Yang'. (Recorded in the 'Book of Sui') There were three translators of Buddhist scriptures in the Chen dynasty, who translated two hundred scrolls of scriptures and treatises. There were one thousand two hundred and thirty-two temples, seventeen of which were newly built by the state, sixty-eight built by officials, three hundred large temples within the capital, and thirty-two thousand monks and nuns. (Recorded in the 'Collection of Discriminations and Corrections')
To the right, the five rulers of the Chen dynasty totaled thirty-three years before submitting to the Sui dynasty.
Sui (The Yang family ruled Chang'an with the virtue of Fire) Emperor Gaozu Wen, Emperor Yang, Emperor Gong, Yue Prince Tong (Emperor Gong's younger brother), changed to the Huangtai first year.
Emperor Gaozu Wen
His personal name was Jian. He received the abdication from the Northern Zhou dynasty. See the record under the Xin Chou year. Kaihuang (20 years), Renshou (4 years). In the spring of the tenth year of the Kaihuang era, Emperor Wen of Sui visited Jinyang and decreed: 'From before the tenth year of the Kaihuang era, all those who have been privately ordained as monks or nuns are permitted to leave home.' Soon after, he issued an edict to establish Shengguang Temple in the capital for the fourth prince, Shu Prince Yang Xiu, and ordered the Dharma Master and his disciples to reside there, receiving offerings from the Shu Prince. Chan Master Zhi Shun, initially served Chan Master Chou, residing on White Deer Mountain. In the tenth year of the Kaihuang era, he went north to Zanhuang Mountain, and his reputation spread far and wide. In that year, Emperor Wen of Sui issued an edict saying: 'The Emperor respectfully inquires after Chan Master Zhi Shun of Zhanghong Mountain in Zhao Prefecture. The Chan Master's Dharma body is pure and excellent, and he guides the people, enabling them to achieve enlightenment early. I greatly admire him. I propagate and protect the Proper Dharma, never slacking day or night.' Now, I am sending Kaifu Lu Yuanshou to convey my intentions and send incense and other items as listed separately. (Recorded in 'His Biography') In the eleventh year of the Kaihuang era, Emperor Wen of Sui issued an edict saying: 'The teachings established by the Tathagata emphasize equality; the mind of the Bodhisattva is inherently without difference. Therefore, they can serve as a ferry, universally saving all beings. I, as the king of men, inherit and promote the Three Jewels, forever following the supreme principle, propagating the Great Vehicle of Buddhism. All dharmas are clearly understood, and there is no distinction between self and other in their essence. Moreover, in meritorious deeds, how can there be any distinction between public and private? From now on, all those who engage in building merit, throughout the land, should participate together, according to their wishes, and should not generate discriminatory thoughts.'
。庶一切法門同歸不二。十方世界俱至菩提(開皇紀)。時法師曇延入滅。延為三朝帝師。臨終以表辭帝。托以外護。帝哭之哀。百僚縞表送葬。內史薛道衡為祭文。略曰。往逢道喪玄綱落紐。棲心幽巖確乎不拔。高位厚祿不能回其意。嚴威峻法不足懼其心。聖皇啟運。像法再興。卓爾緇衣郁為稱首。屈辰極之重。申師資之義。三寶由之弘護。二諦藉以宣揚。信足以追蹤澄什超邁安遠矣(辯正錄) 十三年春二月詔營仁壽宮于陜西鳳翔府政州之北。蜀王秀獵政州之野。馬突入一古窯。滿窯皆佛菩薩故像。帝聞乃詔。諸像仰所在官司。精加檢括。運送近寺。率土蒼生各施一文委官莊飾。立疏文曰。十二月八日。隋皇帝佛弟子楊堅敬白十方三寶。仰惟如來慈悲弘道濟度含生。斷邪惡之源。開仁善之路。自朝及野咸所依憑。屬周代亂常侮懱聖蹟。塔寺毀廢。經像淪亡。致愚者無以導昏迷。智者無以尋靈聖。弟子往藉三寶因緣。今膺昌運。作民父母思拯黎元。重顯尊容。再崇神化。頹基毀跡更事莊嚴。廢像遺經悉令雕撰。弟子今於三寶前至心懺悔。周室毀像殘經慢僧破寺。如此重罪悉為懺悔。敬施一切毀廢經像絹十二萬疋。愿三寶證明受我懺悔。皇后施絹亦十二萬疋。王公已下臺官主將。以至州縣佐史。諸寺僧尼京城宿老。下
【現代漢語翻譯】 現代漢語譯本 庶使一切法門共同歸於不二之境。十方世界都能到達菩提（開皇紀）。當時法師曇延圓寂。曇延是三朝帝師。臨終時上表辭別皇帝，託付以外加護持。皇帝為此哀哭。百官身著喪服送葬。內史薛道衡撰寫祭文，內容大致是：『以往遭遇佛法衰敗，玄妙綱紀斷裂。他棲心於幽靜山巖，堅定不移。高官厚祿不能改變他的意志，嚴厲的刑法不足以恐嚇他的內心。聖明皇帝開啟新運，佛法再次興盛。他卓然于僧侶之中，成為領袖。皇帝降低尊貴的地位，行師生的禮儀。三寶因此得以弘揚護持，二諦憑藉他得以宣揚。他的功績足以追趕鳩摩羅什和超越慧遠了』（辯正錄）。 十三年春二月，皇帝下詔在陜西鳳翔府政州北部營建仁壽宮。蜀王楊秀在政州郊外打獵，馬匹突然闖入一個古窯，窯里全是佛菩薩的舊像。皇帝聽聞後下詔，所有佛像由當地官府妥善檢查，運送到附近的寺廟。全國百姓每人捐獻一文錢，委託官府進行莊嚴修飾。並立下疏文說：『十二月八日，隋朝皇帝佛弟子楊堅恭敬地稟告十方三寶。仰望如來慈悲弘揚佛法，救濟度化眾生，斷絕邪惡的根源，開闢仁善的道路。從朝廷到民間都依靠佛法。由於北周時期破壞常理，侮辱聖蹟，塔寺被毀壞，經像被遺失，導致愚昧的人無法得到引導，聰明的人無法尋找到靈聖。弟子我過去憑藉三寶的因緣，如今承蒙昌盛的國運，作為百姓的父母，想拯救百姓。重新顯現佛的尊容，再次崇尚神聖的教化。對倒塌的基業和毀壞的遺蹟重新進行莊嚴修飾，廢棄的佛像和遺失的經書全部令人雕刻撰寫。弟子現在在三寶面前至誠懺悔。北周王朝毀壞佛像、殘害經書、輕慢僧人、破壞寺廟，如此深重的罪業全部進行懺悔。恭敬地捐獻一切被毀壞的經像絹十二萬匹，希望三寶證明接受我的懺悔。皇后也捐獻絹十二萬匹。王公以下，臺官主將，乃至州縣佐史，各寺僧尼，京城老者，下』
【English Translation】 English version So that all Dharma gates may return to non-duality. All the worlds of the ten directions may reach Bodhi (Kaihuang Chronicle). At that time, Dharma Master Tan Yan entered Nirvana. Yan was the imperial teacher of three dynasties. On his deathbed, he submitted a memorial to the emperor, entrusting him with external protection. The emperor wept in sorrow. Hundreds of officials in mourning attire attended the funeral. The palace secretary Xue Daoheng wrote the eulogy, which roughly said: 'In the past, we encountered the decline of the Dharma, and the subtle principles were broken. He dwelled in secluded cliffs, steadfast and unyielding. High positions and generous salaries could not change his will, and severe laws were not enough to frighten his heart. The sage emperor initiated a new era, and the Buddhist Dharma flourished again. He stood out among the monks and became a leader. The emperor lowered his noble position and performed the rituals of teacher and student. The Three Jewels were thus promoted and protected, and the Two Truths were propagated through him. His merits are sufficient to follow Kumarajiva and surpass Huiyuan' (Bian Zheng Lu). In the second month of spring in the thirteenth year, the emperor issued an edict to build Renshou Palace north of Zhengzhou in Fengxiang Prefecture, Shaanxi. King Shu, Yang Xiu, hunted in the wilderness of Zhengzhou. A horse suddenly broke into an ancient kiln, which was full of old statues of Buddhas and Bodhisattvas. Upon hearing this, the emperor issued an edict that all the statues should be carefully inspected by the local officials and transported to nearby temples. All the people of the country each donated one wen (coin) and entrusted the officials to decorate them solemnly. A memorial was erected, saying: 'On the eighth day of the twelfth month, the Sui Emperor, Buddhist disciple Yang Jian, respectfully reports to the Three Jewels of the ten directions. I look up to the Tathagata's compassion in propagating the Dharma, saving and delivering sentient beings, cutting off the source of evil, and opening the path of benevolence. From the court to the countryside, all rely on the Dharma. Because the Northern Zhou dynasty disrupted the natural order and insulted sacred sites, pagodas and temples were destroyed, and scriptures and images were lost, causing the ignorant to have no guidance and the wise to have no way to find the sacred. I, your disciple, relied on the causes and conditions of the Three Jewels in the past, and now I am blessed with a prosperous era. As the parents of the people, I want to save the people. I will re-manifest the honored appearance of the Buddha and revere the divine teachings. I will solemnly decorate the collapsed foundations and destroyed relics, and have all the abandoned images and lost scriptures carved and written. I, your disciple, now sincerely repent before the Three Jewels. The Northern Zhou dynasty destroyed Buddha images, harmed scriptures, disrespected monks, and destroyed temples. I repent for all these grave sins. I respectfully donate 120,000 bolts of silk for all the destroyed scriptures and images, hoping that the Three Jewels will witness and accept my repentance. The Empress also donates 120,000 bolts of silk. Princes and dukes and below, the chief generals of the central government, and even the assistant officials of the prefectures and counties, the monks and nuns of the various temples, the elders of the capital, down to'
逮黔黎。一一施錢。再日設齋奉慶經像(開皇紀)。又詔于諸州名山之下各置僧寺一所。並賜莊田 十四年敕率土之內但有山寺。一僧已上皆聽給額。私度者附貫。又敕沙門法經二十大德撰眾經目錄七卷。總標九錄。區別品類。曇崇法師造佛塔。高十一級。十月三十日無疾而化。十月詔以北齊後梁陳宗祀廢絕。命高仁英蕭琮陳叔寶。以時修祭。所須器物有司給之。陳叔寶從帝登洛陽邙山侍飲賦詩曰。日月光天德。山河壯帝居。太平無以報。愿上東封書。並表請封禪。帝優詔答之 十五年帝以僧尼時有過失。內律佛制不許俗看。敕有司依大小乘經。有禁約沙門語。悉令錄出。為眾經法式十卷。獎導出家。遏惡弘善(開皇紀) 帝及皇后于京師法界尼寺造連基浮圖。其下安佛舍利。七月放大光明。帝請法純禪師入內。為皇后受戒(三寶紀)。帝賜婺州雙林寺沙門慧則等書。略曰。朕君臨天下重興教法。欲使三寶永崇四生蒙福。想師等宣揚聖道。殊應勞德 十六年敕請洪遵律師為講律。眾生時惟尚僧祇。師乃弘四分。漸皆宗附焉 十七年正月沙門寶貴。以開皇已來新所譯經奏上。帝親制序。翻經學士費長房成都人也。初為僧。周武廢教返俗。隋興仍習白衣。時預參譯筆受詞義。是年十二月二十三日奏其所撰歷代三寶紀一部十
【現代漢語翻譯】 現代漢語譯本 逮捕百姓，挨個施捨錢財。再次在某日設定齋飯，供奉慶賀的經書和佛像（開皇紀）。又下詔在各州的名山之下各設定一座僧寺，並賜予莊園田地。 （開皇）十四年，敕令全國範圍內，只要有山寺，有一名以上的僧人，都允許給予名額。私自出家的人附在戶籍上。又敕令沙門法經等二十位大德編撰眾經目錄七卷，總共標為九錄，區別品類。曇崇法師建造佛塔，高十一級。十月三十日無疾而終。十月，下詔因為北齊、後梁、陳的宗廟祭祀廢絕，命令高仁英、蕭琮、陳叔寶按時進行祭祀。所需的器物由有關部門供給。陳叔寶跟隨皇帝登上洛陽邙山，侍奉飲宴賦詩說：『日月光照天德，山河壯麗帝居。太平無以為報，愿上東封書。』並上表請求封禪。皇帝用優厚的詔書回答了他。 （開皇）十五年，皇帝認為僧尼時常有過失，內律佛制不允許俗人觀看。敕令有關部門依照大小乘經，有禁止約束沙門的話語，全部記錄出來，作為眾經法式十卷，獎勵引導出家，遏制邪惡弘揚善良（開皇紀）。 皇帝及皇后在京師法界尼寺建造連基浮圖，其下安放佛舍利。七月放出大光明。皇帝請法純禪師入宮，為皇后受戒（三寶紀）。皇帝賜給婺州雙林寺沙門慧則等的書信，大略是：『朕君臨天下，重興教法，想要使三寶永遠興盛，四生蒙受福報。想來師等宣揚聖道，實在應該辛勞德行。』 （開皇）十六年，敕令請洪遵律師講解戒律。眾僧當時只崇尚僧祇，洪遵律師於是弘揚四分律，漸漸地大家都宗奉依附他。 （開皇）十七年正月，沙門寶貴將開皇以來新翻譯的經書上奏。皇帝親自作序。翻譯經書的學士費長房是成都人。起初是僧人，周武帝廢除佛教后還俗。隋朝興起后仍然穿著白衣學習。當時參與翻譯，筆錄並接受詞義。這年十二月二十三日上奏了他所撰寫的《歷代三寶紀》一部十卷。
【English Translation】 English version They arrested the common people and gave them money one by one. On another day, they set up a vegetarian feast to celebrate the scriptures and Buddha images (Annals of Kaihuang). An edict was also issued to establish a monastery under each of the famous mountains in various prefectures, and to grant them estates and fields. In the fourteenth year (of Kaihuang), an edict was issued throughout the country stating that as long as there was a mountain temple with one or more monks, they would be allowed to be registered. Those who became monks privately were to be attached to the household register. Another edict was issued to the Shramana (Buddhist monk) Fajing and twenty other eminent monks to compile a catalog of various scriptures in seven volumes, with a total of nine categories, distinguishing the types. Dharma Master Tanchong built a pagoda, eleven stories high. On the thirtieth day of the tenth month, he passed away without illness. In the tenth month, an edict was issued stating that because the ancestral sacrifices of the Northern Qi, Later Liang, and Chen dynasties had been abandoned, Gao Renying, Xiao Cong, and Chen Shubao were ordered to perform sacrifices on time. The necessary utensils were to be provided by the relevant departments. Chen Shubao followed the emperor to Mount Mang in Luoyang, serving wine and composing poetry, saying: 'The sun and moon illuminate the virtue of heaven, the mountains and rivers glorify the imperial residence. There is no way to repay the peace, I wish to submit a memorial requesting the Eastern Feng ceremony.' He also submitted a memorial requesting the Feng and Shan sacrifices. The emperor replied with a generous edict. In the fifteenth year (of Kaihuang), the emperor believed that monks and nuns often had faults, and the internal rules of Buddhism did not allow laypeople to see them. An edict was issued to the relevant departments to record all the words that prohibit and restrain Shramanas (Buddhist monks) according to the Mahayana and Hinayana scriptures, and to make them into ten volumes of the 'Formulas of Various Scriptures', encouraging and guiding ordination, suppressing evil and promoting good (Annals of Kaihuang). The emperor and empress built a connected-base pagoda in the Fajie Nunnery in the capital, and placed Buddha relics underneath it. In the seventh month, it emitted great light. The emperor invited Chan Master Fachun into the palace to administer the precepts to the empress (Records of the Three Jewels). The emperor bestowed a letter to Shramana (Buddhist monk) Huize of Shuanglin Temple in Wuzhou, which roughly said: 'I, as the ruler of the world, am reviving the teachings, wanting to make the Three Jewels eternally prosperous and the four forms of life receive blessings. I imagine that you, masters, are propagating the holy path, and should be diligent in virtue.' In the sixteenth year (of Kaihuang), an edict was issued to invite Lawyer Hongzun to lecture on the Vinaya (monastic discipline). At that time, the monks only revered the Sangha (Buddhist community), so Lawyer Hongzun promoted the Four-Part Vinaya, and gradually everyone followed and relied on him. In the seventeenth year, in the first month, Shramana (Buddhist monk) Baogui presented the newly translated scriptures since the Kaihuang era. The emperor personally wrote a preface. The scholar of scripture translation, Fei Changfang, was from Chengdu. He was initially a monk, but returned to lay life after Emperor Wu of the Zhou dynasty abolished Buddhism. After the rise of the Sui dynasty, he continued to study in white robes. At that time, he participated in the translation, taking notes and accepting the meaning of the words. On the twenty-third day of the twelfth month of this year, he presented the 'Records of the Three Jewels Through the Ages', a work of ten volumes, which he had compiled.
五卷。下敕行之。其紀備載歷代翻譯之經譯師道俗首末。是年括天下僧尼私度者。並令得戒 十八年帝又賜婺州雙林寺沙門慧則書曰。朕受天命撫育黎元。尊崇三寶。情深救護。望十方含靈蒙茲福業俱登仁壽。汝等普為群生宣揚聖教。精誠苦行深慰朕懷。利益宏多勿辭勞也 十九年二月智文律師卒 二十年詔有毀佛道像者。以惡逆論(三寶紀)。
辛酉仁壽元年。帝潛龍時遇梵僧。授佛舍利一裹。是年三月。敕以岐雍泰華嵩衡州等三十處。各建舍利塔(開皇錄)。六月詔曰。仰惟正覺大慈大悲救護眾生津樑庶品。朕歸依三寶。重興聖教。思與四海共修福業。永作善因同登妙果。宜請沙門三十人諳解法相堪宣導者。各將侍者二人散官一人薰陸香百二十斤。分道送舍利。往三十州建塔。每州僧三百六十人。為朕及內外臣民。七日行道。限十月十五日午時。同下石函宣懺悔文。菩薩戒弟子皇帝堅。敬白三寶。堅蒙三寶力為蒼生君父。今故分佈舍利起塔。愿為眾生懺悔重罪。帝於十月十五日午時御大興殿。西向執圭而立。延請佛像及沙門三百六十人幡蓋音樂。自大興善寺迎來至殿燒香禮拜。率文武百僚齋食。及舍利入塔時畢。帝曰。佛法重興必有感應。時高麗百濟新羅三國使者將還。各請舍利于本國起塔供養。詔許之。
【現代漢語翻譯】 現代漢語譯本 五卷。下敕行之。其紀備載歷代翻譯之經譯師道俗首末。是年清點天下僧尼，將私自出家者都令其受戒。十八年，皇帝又賜給婺州雙林寺的沙門慧則書信說：『朕秉承天命，撫養百姓，尊崇佛法僧三寶，心懷救護之情。希望十方所有生靈都能蒙受這福德，共同達到仁壽的境界。你們要為眾生宣揚聖教，精誠苦行，深深慰藉朕的心懷，利益廣大，不要辭勞。』十九年二月，智文律師去世。二十年，詔令有毀壞佛像、佛經者，以惡逆罪論處（出自《三寶紀》）。 辛酉年，仁壽元年，隋文帝楊堅在還是潛龍（指未登基時）的時候，遇到一位梵僧，贈予他一包佛舍利。這年三月，隋文帝下令在岐州、雍州、泰華山、嵩山、衡州等三十個地方，各自建造舍利塔（出自《開皇錄》）。六月，隋文帝下詔說：『我仰慕正覺（佛陀）的大慈大悲，救護眾生，是眾生的津樑。朕歸依佛法僧三寶，重興佛教，想與天下百姓共同修福業，永遠種下善因，一同登上妙果。』 應該選請三十位精通佛法、善於宣講佛法的沙門，每人帶領侍者二人、散官一人，攜帶薰陸香一百二十斤，分路護送舍利，前往三十個州建造佛塔。每個州安排僧人三百六十人，為朕及內外臣民，舉行七日法會。限定在十月十五日午時，一同將舍利放入石函，宣讀懺悔文。菩薩戒弟子皇帝楊堅，恭敬地稟告三寶。楊堅蒙受三寶的加持，成為百姓的君父。現在特意分送舍利，建造佛塔，愿為眾生懺悔深重罪業。』 隋文帝於十月十五日午時在大興殿，面朝西手執玉圭站立。延請佛像及沙門三百六十人，舉著幡蓋，奏著音樂，從大興善寺迎接到大殿，焚香禮拜。率領文武百官齋戒素食。等到舍利放入塔中完畢。隋文帝說：『佛法重興，必定會有感應。』 當時高麗、百濟、新羅三國的使者將要回國，各自請求舍利，在本國建造佛塔供養。隋文帝下詔允許了他們。
【English Translation】 English version Five volumes. An imperial edict was issued to implement it. This record fully documents the beginning and end of the monks and laypeople who translated scriptures throughout the dynasties. In this year, all monks and nuns who had privately entered the monastic order were counted and ordered to receive ordination. In the eighteenth year, the Emperor also bestowed a letter to the Shramana Huize of Shuanglin Temple in Wuzhou, saying: 'I have received the mandate of Heaven to nurture the people and revere the Three Jewels (Buddha, Dharma, Sangha). My heart is deeply devoted to saving and protecting them. I hope that all sentient beings in the ten directions will receive this blessing and attain benevolence and longevity together. You should universally proclaim the holy teachings to all beings. Your sincere and diligent practice deeply comforts my heart. The benefits are vast, do not decline the labor.' In the nineteenth year, the Vinaya Master Zhiwen passed away in the second month. In the twentieth year, an edict was issued stating that those who destroy Buddhist images and scriptures would be punished as rebellious criminals (from 'Chronicle of the Three Jewels'). In the Xin You year, the first year of Renshou (601 CE), Emperor Wen of Sui, Yang Jian, when he was still a 'potential dragon' (before ascending the throne), encountered a Brahmin monk who gave him a packet of Buddha's relics. In the third month of this year, the Emperor ordered the construction of stupas (shrines) for the relics in thirty places, including Qizhou, Yongzhou, Mount Taihua, Mount Song, and Hengzhou (from 'Kaihuang Record'). In the sixth month, the Emperor issued an edict saying: 'I admire the Great Compassion of the Perfectly Enlightened One (Buddha), who saves and protects all beings, and is a bridge for all beings. I take refuge in the Three Jewels and revive the holy teachings. I wish to cultivate meritorious deeds together with all the people under heaven, plant good causes forever, and ascend to the wonderful fruit together.' Thirty Shramanas (monks) who are well-versed in the Dharma and capable of expounding it should be selected, each accompanied by two attendants and one unranked official, carrying one hundred and twenty catties of frankincense, and sent on separate routes to escort the relics to build pagodas in thirty prefectures. Each prefecture should arrange three hundred and sixty monks to perform rituals for seven days for me and all internal and external officials and people. The deadline is the fifteenth day of the tenth month at noon, when the relics will be placed in stone caskets and a confession text will be proclaimed. The disciple of the Bodhisattva precepts, Emperor Yang Jian, respectfully reports to the Three Jewels. Yang Jian has received the power of the Three Jewels to become the ruler and father of the people. Now, I specially distribute the relics and build pagodas, wishing to repent for the heavy sins of all beings.' On the fifteenth day of the tenth month at noon, Emperor Wen of Sui stood in the Daxing Hall, facing west and holding a jade scepter. He invited Buddha images and three hundred and sixty Shramanas, with banners and music, and welcomed them from Daxing Shansi (Great Propagating Goodness Temple) to the hall, burning incense and prostrating. He led the civil and military officials in fasting and vegetarian meals. After the relics were placed in the pagoda, the Emperor said: 'The revival of the Buddha's Dharma will surely have a response.' At that time, the envoys of the three kingdoms of Goryeo, Baekje, and Silla were about to return to their countries, and each requested relics to build pagodas in their own countries for worship. The Emperor issued an edict granting their request.
十二月二日敕送舍利三十顆。貯以金合盛琉璃瓶。于長安大興善寺起塔。道俗萬億迎引至寺。設無遮大會。虔誠懺禮焉(開皇錄) 二年正月帝復分佈舍利于岐陜恒杭等五十三州。建塔一如前式。期用四月八日午時。同下石函。五月十五日雍州天雨金屑寶華。七月十五日長安延興寺鑄丈六金銅佛像。天雨寶屑銀華。西竺阇那崛多三藏。是年出護國等經。總三十九部合一百九十二卷。敕請興善寺翻經學士沙門。撰眾經目錄五卷。總為五錄。隨類區辯也(釋教錄) 三年帝以皇后崩。乃于京邑西南置禪定寺。建塔七級。敕有司迎遷禪師主之。召海內名德禪師一百二十人。同居行道(釋教錄)。
文中子 王通。西遊長安。見帝太極殿。奏太平十二策。尊王道推霸略。稽古驗今。帝大悅曰。得生幾晚。下其議于公卿。公卿不悅。通知謀之不用也。作東征歌而歸。乃續詩書正禮樂。修元經贊易道。九年而六經大就。門人自遠而至者。河南董常．太山姚義．京兆杜如晦．趙郡李靖．南陽程元．扶風竇威．河東薛收．中山賈瓊．清河房玄齡．鉅鹿魏徴．太原王圭．溫彥博．穎川陳叔達等咸稱師。北面受王佐之道。余往來受業者蓋千餘人。賈瓊問息謗。通曰無辯。問止怨。曰不爭。通曰。聞謗而怒者讒之囮(夷周反捕鳥媒)也
【現代漢語翻譯】 現代漢語譯本： 十二月二日，皇帝下令送出三十顆舍利（佛陀火化后的遺物）。用金盒盛裝在琉璃瓶中，于長安大興善寺建造佛塔。僧侶和信徒數以萬計地迎接舍利至寺廟，舉行無遮大會（不分貴賤、僧俗的大型法會），虔誠地懺悔禮拜。（《開皇錄》）
開皇二年正月，皇帝再次將舍利分送到岐州、陜州、恒州、杭州等五十三州，建造佛塔的樣式與之前相同。預定於四月八日午時，同時將舍利放入石函中。五月十五日，雍州下起了金色的粉末和寶華。七月十五日，長安延興寺鑄造了一丈六尺高的金銅佛像，天空降下寶屑和銀華。西竺（古印度）的阇那崛多三藏（Jñānagupta，佛教經典翻譯家）在這一年翻譯了《護國經》等經典，總共三十九部，合計一百九十二卷。皇帝下令邀請興善寺的翻經學士沙門（佛教僧侶），撰寫眾經目錄五卷，總稱為五錄，按照類別區分辨別。（《釋教錄》）
開皇三年，皇帝因為皇后去世，于京城西南設定禪定寺，建造七層佛塔，下令有關部門迎接並遷入禪師主持寺務，召集海內著名的禪師一百二十人，一同居住修行。（《釋教錄》）
文中子（謚號）王通（人名），西遊長安，在太極殿覲見皇帝，上奏太平十二策，尊崇王道，推行霸略，考察古代驗證當今。皇帝非常高興地說：『我出生得太晚了！』將他的建議下發給公卿大臣討論，公卿大臣不高興。王通知道自己的計謀不會被採用，於是創作了《東征歌》而歸。於是續寫《詩經》、《書經》，匡正禮樂，修訂《元經》，讚揚《易經》的道理。九年之後，六經大致完成。門人從遠方趕來，河南的董常、泰山的姚義、京兆的杜如晦、趙郡的李靖、南陽的程元、扶風的竇威、河東的薛收、中山的賈瓊、清河的房玄齡、鉅鹿的魏徵、太原的王圭、溫彥博、穎川的陳叔達等人都尊稱他為老師，以弟子之禮接受輔佐帝王的道理。其餘前來往來學習的人大概有一千多人。賈瓊問如何消除誹謗，王通說：『不要辯解。』問如何停止怨恨，他說：『不要爭鬥。』王通說：『聽到誹謗就發怒的人，是讒言的誘餌（夷周反捕鳥媒）。』
【English Translation】 English version: On the second day of the twelfth month, the Emperor ordered the dispatch of thirty Śarīra (relics of the Buddha after cremation). They were stored in golden caskets within crystal bottles, and a pagoda was erected at Daxingshan Temple in Chang'an. Countless monks and laypeople welcomed the relics to the temple, holding an Unrestricted Assembly (a large Dharma assembly open to all, regardless of status or monastic affiliation), and sincerely repented and paid homage. (From the Kaihuang Records)
In the first month of the second year of the Kaihuang era, the Emperor again distributed Śarīra to fifty-three prefectures, including Qi, Shan, Heng, and Hang, erecting pagodas in the same manner as before. It was scheduled for the Śarīra to be placed into stone containers simultaneously at noon on the eighth day of the fourth month. On the fifteenth day of the fifth month, golden dust and precious flowers rained down in Yong Prefecture. On the fifteenth day of the seventh month, Yanjing Temple in Chang'an cast a sixteen-foot-tall golden-bronze Buddha statue, and precious dust and silver flowers rained down from the sky. The Tripiṭaka Master Jñānagupta (Buddhist scripture translator) from West India translated scriptures such as the Protecting the Nation Sutra this year, totaling thirty-nine sections and one hundred ninety-two volumes. The Emperor ordered the scholarly monks of Xingshan Temple, who specialized in translating scriptures, to compile a catalog of the various scriptures in five volumes, collectively known as the Five Records, categorized and distinguished by type. (From the Buddhist Records)
In the third year of the Kaihuang era, due to the passing of the Empress, the Emperor established Chan Ding Temple southwest of the capital, building a seven-story pagoda. He ordered the relevant authorities to welcome and relocate a Chan master to preside over the temple affairs, and summoned one hundred and twenty renowned Chan masters from across the country to reside and practice together. (From the Buddhist Records)
Wang Tong (personal name), posthumously known as Wenzhongzi (posthumous title), traveled west to Chang'an and presented the Twelve Strategies for Peace to the Emperor in the Taiji Hall, advocating the honoring of the Kingly Way and the promotion of hegemonic strategies, examining the past to verify the present. The Emperor was greatly pleased and said, 'I was born too late!' He sent his suggestions to the ministers for discussion, but the ministers were not pleased. Knowing that his plans would not be adopted, Wang Tong composed the Song of the Eastern Expedition and returned home. He then continued writing the Book of Poetry and the Book of Documents, rectified rites and music, revised the Mysterious Classic, and praised the principles of the Book of Changes. After nine years, the Six Classics were largely completed. Disciples came from afar, including Dong Chang from Henan, Yao Yi from Mount Tai, Du Ruhui from Jingzhao, Li Jing from Zhao Prefecture, Cheng Yuan from Nanyang, Dou Wei from Fufeng, Xue Shou from Hedong, Jia Qiong from Zhongshan, Fang Xuanling from Qinghe, Wei Zheng from Julu, Wang Gui from Taiyuan, Wen Yanbo, and Chen Shuda from Yingchuan, all of whom revered him as their teacher, accepting the principles of assisting the ruler as disciples. More than a thousand others came and went to study. Jia Qiong asked how to stop slander, and Wang Tong said, 'Do not argue.' Asked how to stop resentment, he said, 'Do not contend.' Wang Tong said, 'One who becomes angry upon hearing slander is bait for the slanderers (a decoy for catching birds).'
。見譽而喜者佞之媒也。絕囮去媒讒佞遠矣。煬帝初累徴不就。大業十三年有疾。聞煬帝被害。泫然而興曰。生民厭亂久矣。其或者將啟堯舜之運。吾不與焉命也遂卒。門人謚曰文中子。子嘗為中說以擬論語。其周公篇曰。詩書盛而秦世滅。非孔子之罪也。玄虛長而晉室亂。非老莊之罪也。齋戒修而梁國亡。非釋迦之罪也。易不云乎。茍非其人道不虛行。或問佛。子曰聖人也。曰其道何如。曰西方之教也。中國則泥之。又曰。觀皇極讜議。三教於是乎一矣。子之弟王績亦著書。號東皋子。文中子講道于白午之溪。弟子捧書北面環堂成列。講罷程生退省于松下。語及周易。薛收嘆曰不及伏犧氏乎何辭之多也。俄而有負苓者。皤皤然委擔而息曰。吾子何嘆也。薛收曰。叟何為者而徴吾嘆。負苓者曰。夫麗朱者赤。附墨者黑。蓋漸而得之也。今吾子所服者道而猶嘆。是六腑五臟不能受也。吾是以問。薛收曰。收聞之師。易者道之蘊也。伏犧畫封而文王系之。不逮省文矣。吾是以嘆。負苓者曰。文王焉病伏犧氏病甚者也。昔者伏犧氏之未畫卦也。三才其不立乎。四序其不行乎。百物其不生乎。萬象其不森乎。何營營而費畫也。自伏犧氏泄道之密漏神之幾。分張太和。磔裂元氣。使天下之智者詭道逆出。曰。我善言象而識物情。
【現代漢語翻譯】 現代漢語譯本： 因為受到讚譽而高興，是諂媚的媒介。杜絕誘餌，去除媒介，讒言和諂媚自然就遠離了。王通（文中子）最初多次被徵召都不應允。大業十三年（617年）生病，聽到隋煬帝被殺的訊息，悲傷地起身說：『百姓厭惡戰亂已經很久了，或許將要開啟堯舜那樣的太平盛世了，我不能參與其中，這是命啊！』於是去世。他的門人追諡他為『文中子』。王通曾經寫過《中說》來模仿《論語》。其中《周公篇》說：『《詩》、《書》興盛，但秦朝卻滅亡了，這不是孔子的罪過。玄學空談盛行，但晉朝卻混亂了，這不是老子、莊子的罪過。齋戒修行盛行，但梁朝卻滅亡了，這不是釋迦牟尼的罪過。《易經》不是說過嗎？如果不是合適的人，道是不會白白施行的。』有人問他關於佛的事情，王通回答說：『是聖人。』問：『他的道怎麼樣？』回答說：『是西方的教義，中國卻執迷不悟。』又說：『觀看《皇極讜議》，儒、釋、道三教在這裡就統一了。』王通的弟弟王績也著書，號為『東皋子』。文中子在白午溪講學，弟子們捧著書，面朝北方，環繞著講堂排列成行。講學完畢，程生在松樹下反省。談到《周易》，薛收感嘆說：『比不上伏羲氏啊，為什麼卦辭這麼多呢？』不久，有個揹著柴草的人，頭髮花白，放下擔子休息，說：『先生嘆息什麼呢？』薛收說：『老人家是做什麼的，竟然來問我嘆息的原因？』背柴草的人說：『靠近硃砂的就變紅，靠近墨的就變黑，這是逐漸被影響而得到的。現在先生所學習的是道，卻還嘆息，這是因為六腑五臟不能承受啊，所以我才問。』薛收說：『我聽老師說，《易經》是道的蘊藏。伏羲畫卦，文王繫辭，還是比不上簡化文字啊，所以我才嘆息。』背柴草的人說：『文王不如伏羲氏，病癥比伏羲氏更嚴重啊！從前伏羲氏還沒有畫卦的時候，天地人三才不能確立嗎？四季不能執行嗎？萬物不能生長嗎？萬象不能繁盛嗎？為什麼要勞神費力地畫卦呢？自從伏羲氏泄露了道的秘密，泄漏了神明的玄機，分割了太和之氣，割裂了元氣，使得天下的聰明人背道而馳，說：『我擅長談論卦象，能夠識別萬物的情狀。』
【English Translation】 English version: To be happy when praised is the medium of flattery. If you cut off the lure and remove the medium, slander and flattery will be far away. Wang Tong (Wenzhongzi) was initially summoned many times but did not accept. In the thirteenth year of the Daye era (617 AD), he fell ill. Upon hearing the news of Emperor Yang of Sui being killed, he sadly rose and said, 'The people have long been weary of war and chaos. Perhaps a golden age like that of Yao and Shun will begin. I will not participate in it; it is fate!' Then he passed away. His disciples posthumously named him 'Wenzhongzi'. Wang Tong once wrote 'Zhongshuo' to imitate the 'Analects'. In the 'Duke of Zhou' chapter, it says: 'The 'Book of Poetry' and the 'Book of Documents' flourished, but the Qin dynasty perished. This is not the fault of Confucius. Empty talk of metaphysics prevailed, but the Jin dynasty was in chaos. This is not the fault of Laozi and Zhuangzi. Fasting and practicing flourished, but the Liang dynasty perished. This is not the fault of Shakyamuni. Does the 'Book of Changes' not say? If it is not the right person, the Dao will not be practiced in vain.' Someone asked him about Buddha, and Wang Tong replied, 'He is a sage.' Asked, 'What is his Dao like?' He replied, 'It is the teaching of the West, but China is deluded by it.' He also said, 'Looking at the 'Huangji Dangyi', the three teachings of Confucianism, Buddhism, and Taoism are unified here.' Wang Tong's younger brother, Wang Ji, also wrote a book, calling himself 'Donggaozi'. Wenzhongzi lectured at the Baiwu Creek, with disciples holding books, facing north, arranged in rows around the lecture hall. After the lecture, Cheng Sheng reflected under the pine tree. Speaking of the 'Book of Changes', Xue Shou sighed, 'It is not as good as Fuxi, why are there so many hexagram statements?' Soon, a man carrying firewood, with white hair, put down his load to rest, and said, 'What are you sighing about, sir?' Xue Shou said, 'What do you do, old man, that you ask the reason for my sigh?' The firewood carrier said, 'Those near vermilion become red, those near ink become black. This is obtained gradually. Now, what you are learning is the Dao, yet you still sigh. This is because your six viscera and five organs cannot bear it, so I ask.' Xue Shou said, 'I heard from my teacher that the 'Book of Changes' is the repository of the Dao. Fuxi drew the trigrams, and King Wen attached the statements, but it is still not as good as simplifying the text, so I sigh.' The firewood carrier said, 'King Wen is not as good as Fuxi, the illness is more serious than Fuxi! In the past, before Fuxi drew the trigrams, could the three powers of heaven, earth, and man not be established? Could the four seasons not operate? Could the myriad things not grow? Could the myriad phenomena not flourish? Why bother to draw the trigrams with so much effort? Since Fuxi revealed the secrets of the Dao, leaked the mysteries of the divine, divided the Great Harmony, and split the primordial Qi, causing the wise men of the world to go against the Dao, saying, 'I am good at talking about the images and can recognize the conditions of all things.'
陰陽相磨。遠近相取。作為剛柔同異之說以駭人志。於是知者不知而大樸散矣。則伏犧氏始兆亂者。安得羸嘆而嗟文王。負其苓而行。追而問之居與姓名不答。文中子聞之曰。隱者也歟 通龍門人。
甲子仁壽四年正月。詔曰。朕祇受肇命撫育生民。遵奉聖教重興善法。如來大慈覆護群品。咸見舍利開導含生。朕已分佈遠近皆起靈塔。其間諸州猶有未遍。今更請大德奉送舍利各往諸州。依前造塔。當與蒼生同斯福業。乃敕法遵律師等。送舍利往博絳等三十餘州。一依前式。用四月八日期同下塔(釋教錄)。帝將避暑仁壽宮。術士章仇(覆姓)大翼(名也)諫止之。帝不聽。遂幸仁壽宮。四月不豫。七月崩(帝紀)。太子廣即位。帝在位寫佛經四十六藏。凡十三萬卷。修治故經四百部。造金銅檀像六十餘萬軀。修治故像一百五十萬九千餘軀。宮內造刺繡並織成像及畫像五彩珠幡不可稱計。崇緝寺宇五千余所。譯經道俗二十四人。所出經論垂五百餘卷(釋教錄)。
煬帝
諱廣。高祖文帝第二子。封晉王。開皇二十年廢太子勇立廣為皇太子。仁壽四年七月即帝位。在位十三年。為令狐行達縊于江都。壽三十九歲 大業(十二又二)。
乙丑大業元年正月。帝為高祖造西禪定寺。又于高陽造降聖寺
【現代漢語翻譯】 陰陽相互作用，遠近相互影響，用剛柔、相同相異的說法來使人震驚。這樣一來，有知識的人反而迷惑，純樸的社會風氣也消失了。那麼，伏犧氏就是開始製造混亂的人啊。怎麼能責怪文王而嘆息呢？（有人）揹著他的草藥行走，（文王）追上去問他的住處和姓名，（那人）不回答。文中子聽說了這件事，說：『這是隱士吧！』（文中子）精通龍門學說。
甲子年仁壽四年正月，皇帝下詔說：『我恭敬地接受天命，撫養百姓，遵奉佛教聖教，重新興盛善法。如來佛大慈大悲，庇護眾生，使他們都能見到佛舍利，開導有情眾生。我已經將佛舍利分送到遠近各地，都建造了靈塔。其中有些州還沒有普及到。現在再次請大德高僧護送佛舍利前往各個州，按照之前的規制建造佛塔。應當與百姓共同享有這份福業。』於是敕令法遵律師等人，護送佛舍利前往博州、絳州等三十多個州，一切按照之前的規制，用四月八日這一天一同安放佛塔。（出自《釋教錄》）皇帝將要去仁壽宮避暑，術士章仇（姓章仇）大翼（名大翼）勸諫阻止他，皇帝不聽，於是前往仁壽宮。四月感到身體不適，七月駕崩。（出自《帝紀》）太子楊廣即位。皇帝在位期間抄寫佛經四十六藏，共十三萬卷。修繕舊經四百部，建造金銅檀香佛像六十多萬尊，修繕舊佛像一百五十多萬尊。宮內製作的刺繡和織錦佛像以及畫像、五彩珠幡，數量不可計數。崇建寺廟五千多所，翻譯佛經的僧人和俗人有二十四人，所翻譯的經論接近五百多卷。（出自《釋教錄》）
煬帝
名楊廣，高祖文帝的第二個兒子，被封為晉王。開皇二十年，廢黜太子楊勇，立楊廣為皇太子。仁壽四年七月即位。在位十三年，被令狐行達在江都縊殺。享年三十九歲。（大業年號，共十二年又兩個月）
乙丑年大業元年正月，皇帝為高祖建造西禪定寺，又在高陽建造降聖寺。
【English Translation】 Yin and Yang interact, distance and proximity influence each other, using the theories of rigidity and flexibility, sameness and difference to startle people's minds. As a result, the knowledgeable become confused, and the simplicity of society dissipates. Then, Fuxi (A legendary ruler of ancient China) was the one who started the chaos. How can one blame King Wen (King Wen of Zhou) and sigh? (Someone) carried his herbs and walked, (King Wen) chased after him and asked his residence and name, (that person) did not answer. Wenzhongzi (A philosopher) heard about this and said, 'This is a hermit!' (Wenzhongzi) was proficient in the Longmen school.
In the first month of the fourth year of Renshou (era name) in the year of Jiazi, the emperor issued an edict saying: 'I respectfully receive the mandate of heaven, nurture the people, follow the sacred teachings of Buddhism, and revive good practices. The Tathagata (another name for Buddha, meaning 'Thus Gone One') is greatly compassionate, protecting all beings, enabling them to see the Buddha's relics and enlighten sentient beings. I have already distributed the Buddha's relics to distant and nearby places, and built stupas (A dome-shaped structure erected as a Buddhist shrine) everywhere. Some states have not yet been fully covered. Now, I once again request virtuous monks to escort the Buddha's relics to various states, and build pagodas according to the previous regulations. We should share this blessing with the people.' Therefore, he ordered the Vinaya Master Fazun (A Buddhist monk specializing in monastic rules) and others to escort the Buddha's relics to more than thirty states, including Bozhou and Jiangzhou, all according to the previous regulations, and to enshrine the pagodas together on the eighth day of the fourth month. (From 'Records of Buddhism') The emperor was going to Renshou Palace to escape the summer heat, and the diviner Zhangqiu (Surname Zhangqiu) Dayi (Given name Dayi) advised him to stop, but the emperor did not listen, so he went to Renshou Palace. In the fourth month, he felt unwell, and in the seventh month, he passed away. (From 'Imperial Records') Crown Prince Yang Guang ascended the throne. During his reign, the emperor copied forty-six collections of Buddhist scriptures, totaling 130,000 volumes. He repaired four hundred copies of old scriptures, built more than 600,000 gold, bronze, and sandalwood Buddha statues, and repaired more than 1,500,000 old Buddha statues. The embroidered and woven Buddha images, as well as paintings and colorful beaded banners made in the palace, were countless. He built more than 5,000 temples, and there were twenty-four monks and laypeople who translated Buddhist scriptures, and the translated scriptures and treatises numbered nearly 500 volumes. (From 'Records of Buddhism')
Emperor Yang
Given name Yang Guang, the second son of Emperor Wen of the Gaozu (posthumous title) of the Sui Dynasty, was enfeoffed as Prince of Jin. In the twentieth year of Kaihuang (era name), Crown Prince Yang Yong was deposed, and Yang Guang was made Crown Prince. He ascended the throne in the seventh month of the fourth year of Renshou. He reigned for thirteen years and was strangled by Linghu Xingda in Jiangdu. He lived to be thirty-nine years old. (The era name was Daye, totaling twelve years and two months)
In the first month of the first year of Daye (era name) in the year of Yichou, the emperor built the West Chan Ding Temple for Gaozu, and also built the Jiangsheng Temple in Gaoyang.
。賜婺州傅大士雙林寺書。略曰。朕欽承寶命撫育萬方。思弘德化覃被遐邇(句文崇敬見大士傳)。始置進士科。三月戊申詔曰聽采輿頌謀及庶民故能審刑政之得失。今將回歷淮海觀省風俗。敕宇文愷與內史舍人封德彝等。營顯仁宮。南接卓湘。北跨洛濱。發大江之南五嶺以北奇材異石輸之洛陽。又求海內嘉木異草珍禽異獸以實園苑。又命尚書右丞皇甫儀。發河南淮北諸郡民前後百餘萬。開通濟渠。自西苑引谷洛水達于河。復自板渚引河歷榮澤入汴。又自大梁之東引汴水入泗達于淮。又發淮南民十餘萬。開䢴溝通渠(安州)。自山陽至楊子入江。渠廣四十步。渠旁筑御道樹以柳。自長安至江都置離宮四十餘所。又遣黃門侍郎王弘等往江南。造龍舟及雜船數萬艘。五月筑西苑週二百里。其內為海周十餘里。為方丈蓬萊諸山。高出水面百餘尺。臺觀宮殿羅絡山上。向背如神。海北有龍鱗渠。縈紆注海內。㳂渠作十六院。門皆臨渠。每院以四品夫人主之。堂殿樓觀窮極華麗。宮樹秋冬彫落則剪綵為花葉綴于枝條。色渝則易以新者。常如陽春。沼內亦剪綵為荷芰菱芡。乘輿游幸則去水而布之。上好以月夜從宮女數千騎游西苑。作清夜遊曲馬上奏之。八月上行幸江都發顯仁宮出洛口御龍舟。龍舟四重高四十五尺長二百尺。上重有
【現代漢語翻譯】 現代漢語譯本： 朕（zhèn，皇帝的自稱）恭敬地秉承天命，安撫教養天下百姓，希望推行美好的德行，使之普及到遠方（這句話表達了對傅大士的崇敬，見《大士傳》）。 開始設定進士科。三月戊申日，下詔說：『聽取百姓的意見和建議，是爲了能夠審察刑法政令的得失。』現在將要巡視淮海一帶，考察民風習俗。命令宇文愷與內史舍人封德彝等人，修建顯仁宮，南邊連線卓湘，北邊跨越洛水。徵發大江以南、五嶺以北的奇特材料和石頭，運送到洛陽。又尋求海內的名貴樹木、奇異花草、珍稀鳥獸，來充實園林。又命令尚書右丞皇甫儀，徵發河南、淮北各郡的百姓前後一百多萬人，開鑿通濟渠，從西苑引谷水、洛水到達黃河。又從板渚引黃河水經過榮澤進入汴水。又從大梁的東邊引汴水進入泗水到達淮河。又徵發淮南的百姓十多萬人，開鑿邗溝（在安州），從山陽到楊子進入長江。河渠寬四十步，河渠旁邊修筑御道，種植柳樹。從長安到江都設定離宮四十多所。又派遣黃門侍郎王弘等人前往江南，製造龍舟及各種船隻數萬艘。五月，修築西苑，周圍二百里，其中為海，周圍十餘里，建造方丈、蓬萊等山，高出水面一百多尺。樓臺宮殿像星羅棋佈一樣分佈在山上，朝向和背向都像是神工鬼斧。海的北面有龍鱗渠，彎彎曲曲地注入海內。沿著河渠建造十六個院落，門都臨近河渠，每個院落由四品夫人主管。廳堂樓閣窮盡華麗。宮中的樹木在秋冬季節凋零，就剪綵綢做成花葉，綴在枝條上，顏色褪了就換成新的，常年像春天一樣。水池內也剪綵綢做成荷花、菱角、芡實。皇帝乘坐的車駕遊玩時，就去掉水而鋪上這些綵綢。皇帝喜歡在月夜帶領數千宮女騎馬遊玩西苑，創作《清夜遊》的樂曲在馬背上演奏。八月，皇帝巡幸江都，從顯仁宮出發，出洛口，乘坐龍舟。龍舟有四層，高四十五尺，長二百尺，上層有...
【English Translation】 English version: I (zhèn, the emperor's self-reference) respectfully accept the mandate of heaven, pacify and nurture the people of the world, hoping to promote virtuous influence and spread it to the distant lands (this sentence expresses respect for Fu Dashi, see 'Biography of Dashi'). The Jinshi (imperial examination) system was established. On the day of Wushen in the third month, an edict was issued saying: 'Listening to the opinions and suggestions of the people is to be able to examine the gains and losses of criminal laws and government orders.' Now, I am going to inspect the Huaihai area and examine the customs of the people. Yuwen Kai and Feng Deyi, the Inner History Attendant, were ordered to build the Xianren Palace, connecting Zhuoxiang in the south and spanning the Luo River in the north. Strange materials and stones south of the Yangtze River and north of the Five Ridges were conscripted and transported to Luoyang. Rare trees, exotic flowers, and precious birds and animals from all over the country were also sought to enrich the gardens. Furthermore, Huangfu Yi, the Right Assistant Minister of the Ministry of Works, was ordered to conscript more than one million people from the prefectures of Henan and Huaibei to excavate the Tongji Canal, diverting the Gu and Luo rivers from the West Garden to reach the Yellow River. The Yellow River water was diverted from Banzhu through Rongze into the Bian River. The Bian River water was diverted from the east of Daliang into the Si River to reach the Huai River. More than 100,000 people from Huainan were conscripted to excavate the Hangou Canal (in Anzhou), from Shanyang to Yangzi and into the Yangtze River. The canal was forty steps wide, and an imperial road was built beside the canal, planted with willows. More than forty detached palaces were built from Chang'an to Jiangdu. Huangmen Attendant Wang Hong and others were sent to Jiangnan to build tens of thousands of dragon boats and various other ships. In May, the West Garden was built, with a circumference of two hundred li, with a sea inside, with a circumference of more than ten li, and mountains such as Fangzhang and Penglai were built, more than one hundred feet above the water. Pavilions and palaces were scattered like stars on the mountains, facing and backing like divine craftsmanship. There was a Dragon Scale Canal north of the sea, winding and flowing into the sea. Sixteen courtyards were built along the canal, with doors facing the canal, and each courtyard was managed by a fourth-rank lady. The halls and pavilions were extremely luxurious. When the trees in the palace withered in autumn and winter, colored silk was cut into flowers and leaves and attached to the branches, and when the colors faded, they were replaced with new ones, as if it were always spring. Colored silk was also cut into lotus flowers, water chestnuts, and gorgon fruits in the pond. When the emperor traveled, the water was removed and these colored silks were laid out. The emperor liked to ride horses with thousands of palace ladies in the West Garden on moonlit nights, and compose the music of 'Qing Ye You' to be played on horseback. In August, the emperor inspected Jiangdu, departed from Xianren Palace, exited Luokou, and boarded the dragon boat. The dragon boat had four layers, forty-five feet high and two hundred feet long, with the upper layer having...
正殿內殿東西朝堂。中二重有百二十房。皆飾以金玉。下重內侍處之。皇后乘翔螭舟。制度差小而裝飾無異。挽船士皆以錦綿為袍。又有浮景漾彩朱鳥蒼螭等數千艘(蘇刀切)。挽船士八萬餘人。舳艫相接二百餘里。照耀川陸。騎兵翊兩岸而行。旌旗蔽野。帝每出遊幸。羽儀亙二十餘里。文物之盛近世莫及也(隋書) 二年三月帝發江都。四月入東京。立道場設無遮大會。度士女百二十人為僧尼。奉為文帝造金銅釋迦佛坐像一軀。并州(太原也)造弘善寺。傍龍山作彌陀坐像。高百三十尺。楊州立慧日道場。長安造清禪寺日嚴寺香臺寺。又舍九宮為九寺。于泰陵莊陵俱各造寺。為文皇獻後於長安造二寺二塔。別立寺二所。修治故經六百十二藏。計九十萬三千五百八十卷。故像十萬一千軀。鑄造新像三千八百五十六軀。度僧一萬六千二百人。帝出巡幸。常以僧尼道士女冠自隨。謂之四道場(帝紀並辯正錄) 三年正月二十八日帝設齋具疏稱。皇帝菩薩戒弟子廣白三寶。謹于率土之內建立勝緣。請僧七日行道。度僧一千人。以此功德普為眾生清凈罪垢同至菩提(辯正錄)。三月帝還長安。以高祖末年法令峻刻。詔改修律令。民久厭嚴刻喜于寬政。旅騎尉劉炫預修律令。吏部尚書牛弘從容問炫曰。周禮事多而府史少。今令史
【現代漢語翻譯】 現代漢語譯本：正殿、內殿、東西朝堂。中間兩層有一百二十個房間，都用金玉裝飾。下層由內侍居住。皇后乘坐翔螭舟（一種裝飾華麗的船），制度略小，但裝飾沒有不同。拉船的士卒都穿著錦綿製成的袍子。還有浮景漾彩朱鳥蒼螭等數千艘船（蘇刀切）。拉船的士卒有八萬多人，船隻首尾相接二百多里，照耀著河川陸地。騎兵在兩岸護衛而行，旌旗遮蔽原野。皇帝每次出遊巡幸，儀仗隊伍綿延二十多里，文物的盛況近代沒有能比得上的（《隋書》）。 二年三月，皇帝從江都出發，四月進入東京。設立道場，舉辦無遮大會（一種不分貴賤、平等施捨的大會），度化士人和女子一百二十人出家為僧尼。爲了文帝（隋文帝楊堅）建造金銅釋迦牟尼佛坐像一尊。在并州（太原）建造弘善寺，在龍山旁邊建造彌陀佛坐像，高一百三十尺。在揚州建立慧日道場。在長安建造清禪寺、日嚴寺、香臺寺。又把九宮改為九座寺廟。在泰陵、莊陵都各自建造寺廟。爲了文皇（隋文帝）和獻后（文獻皇后獨孤伽羅）在長安建造兩座寺廟和兩座塔。另外建立兩座寺廟。修繕整理舊經六百一十二藏，總計九十萬三千五百八十卷。舊佛像十萬一千尊。鑄造新佛像三千八百五十六尊。度化僧人一萬六千二百人。皇帝出巡幸，常常帶著僧尼、道士、女冠跟隨，稱之為四道場（《帝紀》和《辯正錄》）。 三年正月二十八日，皇帝設定齋飯，撰寫奏疏稱：『皇帝菩薩戒弟子廣，稟告三寶，謹在全國範圍內建立殊勝的因緣，請僧人七天行道，度化僧人一千人，用這些功德普遍為眾生清除罪惡，共同到達菩提（覺悟）』（《辯正錄》）。三月，皇帝返回長安。因為高祖（隋高祖楊堅）末年的法令嚴峻苛刻，詔令修改律令。百姓長期厭惡嚴苛，喜歡寬大的政策。旅騎尉劉炫參與修改律令。吏部尚書牛弘從容地問劉炫說：『《周禮》事務繁多，而府史很少，現在的令史……』
【English Translation】 English version: The main hall, inner hall, east and west court halls. In the middle, there were one hundred and twenty rooms in two layers, all decorated with gold and jade. The lower layer was inhabited by palace attendants. The Empress rode on a 'Xiang Chi' boat (a type of ornately decorated boat), the structure was slightly smaller, but the decorations were no different. The soldiers pulling the boat all wore robes made of brocade. There were also thousands of boats such as 'Fu Jing Yang Cai Zhu Niao Cang Chi' (various types of decorated boats). There were more than eighty thousand soldiers pulling the boats, the boats were connected end to end for more than two hundred 'li' (a Chinese unit of distance, approximately 500 meters), illuminating the rivers and land. Cavalrymen escorted along both banks, and banners covered the fields. Whenever the Emperor went on tour, the ceremonial guard stretched for more than twenty 'li', and the splendor of the artifacts was unmatched in recent times (from the 'Book of Sui'). In the second year, in the third month, the Emperor departed from Jiangdu, and in the fourth month, entered Dongjing. He established a 'Daochang' (a place for religious practice), held an 'Unrestricted Great Assembly' (a gathering for equal almsgiving regardless of status), and ordained one hundred and twenty scholars and women as monks and nuns. He commissioned the creation of a seated golden bronze Shakyamuni Buddha statue for Emperor Wen (Emperor Wen of Sui, Yang Jian). In Bingzhou (Taiyuan), he built Hongshan Temple, and next to Longshan Mountain, he built a seated Amitabha Buddha statue, one hundred and thirty 'chi' (a Chinese unit of length, approximately 1/3 meter) tall. In Yangzhou, he established the Hui Ri Daochang. In Chang'an, he built Qingchan Temple, Riyan Temple, and Xiangtai Temple. He also converted the Nine Palaces into nine temples. In both Tailing and Zhuangling, he built temples. For Emperor Wen (Emperor Wen of Sui) and Empress Xian (Empress Xianxian Dugu Qieluo), he built two temples and two pagodas in Chang'an. He also established two other temples. He repaired and organized six hundred and twelve 'Tripitaka' (collections of Buddhist scriptures), totaling nine hundred and three thousand five hundred and eighty volumes. There were one hundred and one thousand old Buddha statues. He cast three thousand eight hundred and fifty-six new Buddha statues. He ordained sixteen thousand two hundred monks. When the Emperor went on tour, he often brought monks, nuns, Taoists, and female Taoists with him, calling them the Four Daochangs (from the 'Imperial Records' and 'Bian Zheng Lu'). On the twenty-eighth day of the first month of the third year, the Emperor set up a vegetarian feast and wrote a memorial stating: 'The Emperor, a disciple of the Bodhisattva precepts, Guang, reports to the Three Jewels, and respectfully establishes auspicious conditions within the entire territory, inviting monks to practice the Way for seven days, and ordaining one thousand monks, using these merits to universally cleanse the sins of all beings and together reach Bodhi (enlightenment)' (from 'Bian Zheng Lu'). In the third month, the Emperor returned to Chang'an. Because the laws of the late Emperor Gaozu (Emperor Gaozu of Sui, Yang Jian) were harsh and severe, he ordered the revision of the laws. The people had long been tired of harshness and preferred lenient policies. Liu Xuan, a cavalry lieutenant, participated in the revision of the laws. Niu Hong, the Minister of Personnel, calmly asked Liu Xuan: 'The 'Rites of Zhou' have many affairs but few officials, and the current clerks...'
百倍於前。減則不濟。其故何也。炫曰。古人委任責成歲終考其殿最(下功曰殿上功曰最)。案不重校。文不繁悉府史之任掌要目而已。今之文簿恒慮覆治。若鍛鍊不密則萬里追證。百年舊按此之由也(隋書)。改州為郡。改度量權衡並依古式。改上柱國以下官為大夫。置殿內省于尚書門下。內史秘書為五省。增謁者司隸臺與御史為三臺。分太府寺置少府監與長秋國子將作都水為五監。又增改左右翊衛等為十六府。廢伯子男爵唯留王公侯三等。詔發丁男百餘萬筑長城。西距榆林。東至紫河。尚書左僕射蘇威諫。帝不聽。筑二旬而畢。八月車駕發榆林歷雲中溯金河。時天下承平。百物豐實。甲士五十餘萬。馬十萬匹。九月至東都 四年詔于汾州之北。汾州之源營汾陽宮 五年正月改東京為東都。詔天下均田。三月車駕西巡 六年敕穿江南河。自京口至餘杭八百餘里廣十餘丈。使可通龍舟。並置驛官。欲東巡會稽 七年二月帝自江都行幸涿郡。壬午下詔討高麗。天下騷動。鄒平民王薄擁眾據長白山。剽掠齊濟之郊。自稱知世郎。作毋向遼東浪死歌以相感勸。避征役者多往歸之 八年四方兵至高麗平壤凡一百一十三萬三千八百人。軍駕度遼。高麗諸城各堅守不下。初九軍之度遼也凡三十萬五千人。及帝之還至遼東城惟二千七
【現代漢語翻譯】 現代漢語譯本： 百倍於之前的方法。減少則行不通。這是什麼緣故呢？炫解釋說：『古人委任職責，責令完成，年終考覈他們的功績（下等功績稱為『殿』，上等功績稱為『最』）。案卷不再重複校對，文書不追求繁瑣詳盡，府史的職責只是掌握要點而已。現在的文簿常常擔心需要複查治理，如果審查不嚴密，就要萬里追查取證，百年舊案也是如此。』（《隋書》記載）。
改州為郡。更改度量衡，全部依照古代的樣式。改上柱國以下的官職為大夫。在尚書門下設定殿內省，內史省、秘書省與五省並列。增加謁者臺、司隸臺，與御史臺合為三臺。分太府寺，設定少府監與長秋監、國子監、將作監、都水監為五監。又增加更改左右翊衛等為十六府。廢除伯、子、男爵，只留下王、公、侯三等爵位。詔令徵發丁男一百多萬修築長城，西起榆林，東至紫河。尚書左僕射蘇威勸諫，皇帝不聽，修築了二十天就完成了。八月，皇帝的車駕從榆林出發，經過雲中，逆流而上金河。當時天下太平，各種物資豐富充足，有甲士五十多萬，馬十萬匹。九月到達東都。
四年，皇帝下詔在汾州之北，汾州的發源地營建汾陽宮。五年正月，改東京為東都。詔令天下實行均田制。三月，皇帝的車駕向西巡視。六年，敕令開鑿江南河，從京口到餘杭八百多里，寬十多丈，使龍舟可以通行。並設定驛站官員，想要向東巡視會稽。
七年二月，皇帝從江都前往涿郡。壬午日，下詔討伐高麗。天下騷動。鄒平的百姓王薄聚集民眾佔據長白山，搶劫齊、濟一帶的郊區，自稱『知世郎』，創作《毋向遼東浪死歌》來互相感勸，逃避征役的人很多都去歸附他。八年，四方軍隊到達高麗平壤，總共有113萬3千8百人。軍隊渡過遼河。高麗各座城池都堅守不降。當初九軍渡過遼河時，總共有三十萬五千人，等到皇帝返回到達遼東城時，只剩下二千七百人。
【English Translation】 English version: A hundred times better than before. Reduction will not work. What is the reason for this? Xuan explained: 'The ancients entrusted responsibilities, ordered completion, and assessed their merits at the end of the year (lower merits were called 'Dian,' and upper merits were called 'Zui'). The files were no longer repeatedly checked, and the documents did not pursue complexity and detail. The duties of the prefectural historians were only to grasp the main points. Today's documents are often worried about needing to be reviewed and governed. If the review is not strict, it is necessary to pursue evidence for thousands of miles, and the old cases of a hundred years are also like this.' (Recorded in the 'Book of Sui').
Change the prefectures to commanderies. Change the weights and measures, all according to the ancient style. Change the official positions below Shangzhu Kingdom to Daifu. Set up the Palace Internal Province under the Shangshu, and the Internal History Province and the Secretariat Province are parallel to the five provinces. Increase the Attendant Platform and the Sili Platform, and combine them with the Censorate Platform to form the three platforms. Divide the Taifu Temple and set up the Shaofu Supervisor, Changqiu Supervisor, Guozijian (Imperial Academy), Jiangzuo Supervisor, and Dushui Supervisor as the five supervisors. Also, increase and change the left and right Yiwei, etc., to sixteen prefectures. Abolish the titles of Bo, Zi, and Nan, leaving only the three ranks of Wang (King), Gong (Duke), and Hou (Marquis). Ordered to conscript more than one million Ding men to build the Great Wall, starting from Yulin in the west and reaching Zihe in the east. Su Wei, the Left Servant of the Shangshu, advised, but the emperor did not listen, and it was completed in twenty days. In August, the emperor's carriage departed from Yulin, passed through Yunzhong, and went upstream the Jin River. At that time, the world was peaceful, and all kinds of materials were abundant and sufficient, with more than 500,000 armored soldiers and 100,000 horses. Arrived in Dongdu in September.
In the fourth year, the emperor issued an edict to build the Fenyang Palace north of Fenzhou, the source of Fenzhou. In the first month of the fifth year, Tokyo was renamed Dongdu. An edict was issued to implement the equal-field system throughout the country. In March, the emperor's carriage inspected the west. In the sixth year, an edict was issued to dig the Jiangnan River, more than 800 miles from Jingkou to Yuhang, more than ten feet wide, so that dragon boats could pass. And set up post officials, wanting to inspect Kuaiji to the east.
In February of the seventh year, the emperor went from Jiangdu to Zhuojun. On the Renwu day, an edict was issued to attack Goguryeo (ancient Korean kingdom). The world was in turmoil. Wang Bo, a commoner from Zouping, gathered people to occupy Changbai Mountain, robbing the suburbs of Qi and Ji, calling himself 'Zhi Shi Lang,' and creating the 'Do Not Die in Vain in Liaodong Song' to persuade each other, and many people who avoided conscription went to join him. In the eighth year, the armies from all directions arrived in Pyongyang (capital of Goguryeo), with a total of 1,133,800 people. The army crossed the Liao River. The cities of Goguryeo all held firm and did not surrender. When the nine armies crossed the Liao River at the beginning, there were a total of 305,000 people. When the emperor returned to Liaodong City, only 2,700 people remained.
百人。資儲器械失亡蕩盡 九年四月帝以衛尉少卿李淵為弘化郡留守。關右十三郡兵皆受徵發 十年二月詔百僚議伐高麗。數日無敢言者。戊子詔復徴天下兵百道俱進。高麗亦自困弊。遣使乞降。帝乃班師還西京 十一年正月增秘書省官百二十員。並以學士補之 十一年正月詔以右驍衛將軍唐公李淵為大原留守。以王威高君雅為之副。車駕至江都。時饑饉其民采樹皮葉。或搗藁為末煮而食之。諸物皆盡。乃自相食。帝卒遇弒于江都。
丁丑大業十三年十一月改義寧元年。恭帝之立也。
恭帝
諱侑。元德太子招之子。煬帝孫也。封代王。煬帝巡幸命代王留守長安。時年十三歲。晉陽留守唐公李淵兵起。王命諸將御之皆敗走。十一月淵克長安。奉代王即皇帝位於天興殿。改大業十三年為義寧元年。遙尊煬帝為太上皇。淵自長樂入長安。以淵假黃鉞使持節。大都督內外諸軍事尚書令大丞相。尋封唐王。以武德殿為丞相府立官屬。以裴寂為長史。劉文靜為司馬。淵子建成為唐世子。次子世民為京兆尹曰秦公。第三子元吉為齊公(隋書)。魏公李密據洛口 永平元降於唐 夏竇建德 丁丑元 涼李軌據涼州 安集元 梁蕭銑據巴陵 天鳳元 秦薛舉據金城 秦興元 定楊可汗劉武周據馬邑 天興元 吳李子
【現代漢語翻譯】 現代漢語譯本： 一百人，物資器械遺失殆盡。九年四月，隋煬帝任命衛尉少卿李淵為弘化郡留守，關右十三郡的士兵都接受徵調。十年二月，隋煬帝下詔讓百官商議征討高麗（古代國家名）。數日無人敢發言。戊子日，隋煬帝下詔再次徵調天下士兵，分百路一同進軍。高麗也因連年征戰而困頓疲敝，派遣使者請求投降。隋煬帝於是下令班師，返回西京（長安）。十一年正月，增加秘書省官員一百二十人，都用學士來補充。 十一年正月，隋煬帝下詔任命右驍衛將軍唐國公李淵為大原留守，任命王威、高君雅作為他的副手。隋煬帝的車駕到達江都（地名）時，正值饑荒，百姓採摘樹皮樹葉，或者將草搗碎煮著吃。各種食物都吃光了，於是開始互相殘食。隋煬帝最終在江都遇弒。
丁丑年，大業十三年十一月，改年號為義寧元年。恭帝（隋恭帝楊侑）即位。
恭帝
名諱為侑，是元德太子楊昭的兒子，隋煬帝的孫子。被封為代王。隋煬帝巡幸時，命令代王留守長安。當時年僅十三歲。晉陽留守唐國公李淵起兵，代王命令各位將領抵禦，都戰敗逃走。十一月，李淵攻克長安，擁立代王在天興殿即位為皇帝，改大業十三年為義寧元年，遙尊隋煬帝為太上皇。李淵從長樂進入長安，被授予假黃鉞、使持節、大都督內外諸軍事、尚書令、大丞相等職位，不久被封為唐王。以武德殿為丞相府，設立官屬。任命裴寂為長史，劉文靜為司馬。李淵的兒子李建成為唐世子，次子李世民為京兆尹，封為秦公，第三子李元吉為齊公（出自《隋書》）。魏公李密佔據洛口（地名）。永平元年，歸降於唐朝。夏王竇建德。丁丑元年，涼王李軌佔據涼州。安集元年，梁王蕭銑佔據巴陵（地名）。天鳳元年，秦王薛舉佔據金城（地名）。秦興元年，定楊可汗劉武周佔據馬邑（地名）。天興元年，吳王李子通。
【English Translation】 English version: One hundred people. Supplies and equipment were lost and completely exhausted. In April of the ninth year, Emperor Yang appointed Li Yuan, the Vice Minister of the Guards, as the garrison commander of Honghua Commandery. Soldiers from the thirteen commanderies in Guan You were all conscripted. In February of the tenth year, Emperor Yang issued an edict for the court officials to discuss the campaign against Goguryeo (ancient Korean kingdom). For several days, no one dared to speak. On the day of Wuzi, Emperor Yang issued an edict to conscript soldiers from all over the country again, advancing in a hundred routes simultaneously. Goguryeo was also exhausted due to years of warfare, and sent envoys to request surrender. Emperor Yang then ordered the army to return to the Western Capital (Chang'an). In January of the eleventh year, one hundred and twenty officials were added to the Secretariat, all filled with academicians. In January of the eleventh year, Emperor Yang issued an edict appointing Li Yuan, the General of the Right Valiant Guard and Duke of Tang, as the garrison commander of Taiyuan, with Wang Wei and Gao Junya as his deputies. When Emperor Yang's carriage arrived at Jiangdu (place name), there was a famine, and the people gathered tree bark and leaves, or pounded straw into powder and cooked it for food. All kinds of food were exhausted, and they began to eat each other. Emperor Yang was eventually assassinated in Jiangdu.
In the Dingchou year, November of the thirteenth year of the Daye era, the era name was changed to the first year of Yining. Emperor Gong (Yang You, Emperor Gong of Sui) ascended the throne.
Emperor Gong
His personal name was You, the son of Crown Prince Yuande Yang Zhao, and the grandson of Emperor Yang. He was enfeoffed as the Prince of Dai. When Emperor Yang went on inspection tours, he ordered the Prince of Dai to stay and guard Chang'an. At that time, he was only thirteen years old. Li Yuan, the garrison commander of Jinyang and Duke of Tang, raised troops, and the Prince of Dai ordered the generals to resist, but they were all defeated and fled. In November, Li Yuan captured Chang'an and enthroned the Prince of Dai as emperor in the Tianxing Hall, changing the thirteenth year of the Daye era to the first year of Yining, and remotely honoring Emperor Yang as the Supreme Emperor. Li Yuan entered Chang'an from Changle and was granted the positions of Acting Yellow Ax, Special Envoy, Grand Commander-in-Chief of Internal and External Military Affairs, Minister of the Ministry of Affairs, and Grand Chancellor. Soon after, he was enfeoffed as the Prince of Tang. He established the Chancellor's Office in the Wude Hall and appointed officials. Pei Ji was appointed as the Chief Secretary, and Liu Wenjing as the Sima. Li Yuan's son Li Jiancheng became the Heir Apparent of Tang, his second son Li Shimin was the Governor of Jingzhao and was enfeoffed as the Duke of Qin, and his third son Li Yuanji was the Duke of Qi (from the Book of Sui). Duke Wei Li Mi occupied Luokou (place name). In the first year of Yongping, he surrendered to the Tang Dynasty. Dou Jiande, the King of Xia. In the first year of Dingchou, Li Gui, the King of Liang, occupied Liangzhou. In the first year of Anji, Xiao Xian, the King of Liang, occupied Baling (place name). In the first year of Tianfeng, Xue Ju, the King of Qin, occupied Jincheng (place name). In the first year of Qinxing, Liu Wuzhou, the Dingyang Qaghan, occupied Mayi (place name). In the first year of Tianxing, Li Zitong, the King of Wu.
通據江都 梁梁師都據朔方 永隆元 楚朱粲 稱帝
戊寅義寧二年大業十四年也。正月煬帝留江都。見天下危亂。無心北歸。乃命治丹陽宮。將徙都之。時江都糧盡。從駕驍果多關中人。久客思鄉里。見帝無西意多謀叛歸。司馬德戡元禮裴虔通謀曰。驍果若亡不若與之俱去。以謀告宇文智及智及曰。今天實喪隋。英雄並起。同心叛者已數萬人。因行大事此帝王之業也。德戡等然之。以宇文化及為主。德戡悉召驍果軍吏。諭以所為。皆曰唯將軍命。三月丙辰天未明。德戡授虔通兵以伐諸門衛士。虔通自門將數百騎至成象殿。德戡等引兵自玄武門入。帝聞亂易服逃于西閣。虔通與元禮進兵。校尉令狐行達拔刀直進因扶帝下閣至寢殿。虔通德戡等拔白刃侍立。帝嘆曰。我何罪至此。賊黨馬文舉曰。陛下違棄宗廟巡遊不息。外勤征討內極奢淫。使丁壯盡于矢刃女弱填于溝壑。四民喪業盜賊峰起。專任佞諛飾非拒諫。何謂無罪。賊欲弒帝。帝索鴆酒不許。令狐行達縊殺之。蕭后與宮人撤漆版為小棺殯于西院流珠堂。化及自稱大丞相總百揆。以皇后令立秦王浩為帝。居別宮。令發詔畫敕書而已。宇文化及唐武德二年死。宇文志及與封德彝降於唐(化及傳)。隋恭帝詔以十郡益唐國。仍以唐王為相國總百揆。唐國置丞相以
【現代漢語翻譯】 現代漢語譯本 通據江都（今江蘇揚州）的梁師都佔據朔方（今內蒙古鄂爾多斯一帶）。永隆元年，楚地的朱粲稱帝。
戊寅年，即義寧二年，也是大業十四年。正月，隋煬帝（Yangdi）留在江都。看到天下危亂，沒有心思返回北方，於是下令修繕丹陽宮，打算遷都到那裡。當時江都的糧食已經耗盡，隨從煬帝的驍果軍（Xiaoguo army，隋朝精銳部隊）大多是關中人，長期在外思念家鄉，看到煬帝沒有西歸的意願，很多人謀劃叛亂。司馬德戡（Sima Dekan）、元禮（Yuan Li）、裴虔通（Pei Qiantong）商議說：『驍果軍如果逃亡，不如和他們一起回去。』他們把這個計劃告訴了宇文智及（Yuwen Zhiji），宇文智及說：『現在是上天要滅亡隋朝，英雄們紛紛起事，真心想反叛的人已經有數萬人。趁機做大事，這是帝王的基業啊！』德戡等人認為他說得對，就以宇文化及（Yuwen Huaji）為主。德戡召集了所有的驍果軍官，把計劃告訴他們，大家都說：『一切聽從將軍的命令。』三月丙辰日，天還沒亮，德戡命令虔通率兵攻打各門的衛士。虔通親自率領幾百名騎兵從門進入，到達成象殿。德戡等人率兵從玄武門進入。煬帝聽到發生變亂，換了衣服逃到西閣。虔通和元禮率兵前進。校尉令狐行達（Linghu Xingda）拔刀直衝上前，扶著煬帝下閣，到達寢殿。虔通、德戡等人拔出白刃侍立。煬帝嘆息說：『我有什麼罪過落到這個地步？』賊黨馬文舉（Ma Wenzhu）說：『陛下違背拋棄宗廟，巡遊不止，對外不斷征討，對內極盡奢靡淫亂，使得壯年男子都死於刀箭之下，年幼女子填滿溝壑。百姓失去生計，盜賊四處蜂起，專任用奸佞之人，掩飾過錯，拒絕勸諫。這怎麼能說沒有罪過？』賊人想要弒殺煬帝。煬帝索要毒酒，賊人不給。令狐行達用繩子勒死了他。蕭后（Empress Xiao）和宮人用拆下來的漆版做成小棺材，安放在西院的流珠堂。宇文化及自稱大丞相，總攬所有政事。以皇后的名義立秦王浩（Qinwang Hao）為帝，居住在別的宮殿，只讓他發佈詔書和批示檔案而已。宇文化及在唐朝武德二年被殺。宇文志及和封德彝（Feng Deyi）投降了唐朝。隋恭帝（Gongdi of Sui）下詔將十個郡增加給唐國，仍然讓唐王擔任相國，總攬所有政事。唐國設定丞相。
【English Translation】 English version Liang Shidu, based in Jiangdu (present-day Yangzhou, Jiangsu), occupied Shuofang (present-day Ordos, Inner Mongolia). In the first year of Yonglong, Zhu Can of Chu proclaimed himself emperor.
In the year of Wuyin, the second year of Yining, also the fourteenth year of Daye. In the first month, Emperor Yangdi (Yangdi, Emperor of the Sui Dynasty) stayed in Jiangdu. Seeing the chaos in the country, he had no intention of returning north, so he ordered the construction of Danyang Palace, planning to move the capital there. At that time, the food in Jiangdu was exhausted, and most of the Xiaoguo army (Xiaoguo army, elite troops of the Sui Dynasty) who followed Emperor Yangdi were from Guanzhong. Longing for their hometown after being away for a long time, and seeing that Emperor Yangdi had no intention of returning west, many plotted rebellion. Sima Dekan (Sima Dekan), Yuan Li (Yuan Li), and Pei Qiantong (Pei Qiantong) discussed: 'If the Xiaoguo army flees, it is better to go with them.' They told Yuwen Zhiji (Yuwen Zhiji) about this plan, and Yuwen Zhiji said: 'Now it is Heaven's will to destroy the Sui Dynasty, and heroes are rising up everywhere. Tens of thousands of people sincerely want to rebel. Taking advantage of this opportunity to do great things, this is the foundation of an emperor!' Dekan and others agreed with him, and they made Yuwen Huaji (Yuwen Huaji) their leader. Dekan summoned all the Xiaoguo military officers and told them the plan, and everyone said: 'We will obey the general's orders.' On the Bingchen day of the third month, before dawn, Dekan ordered Qiantong to lead troops to attack the guards at each gate. Qiantong personally led hundreds of cavalrymen from the gate and arrived at Chengxiang Palace. Dekan and others led troops in from Xuanwu Gate. Emperor Yangdi heard of the rebellion, changed his clothes, and fled to the West Pavilion. Qiantong and Yuan Li led troops forward. Commandant Linghu Xingda (Linghu Xingda) drew his sword and rushed forward, helping Emperor Yangdi down the pavilion and to the bedroom. Qiantong, Dekan, and others drew their white blades and stood guard. Emperor Yangdi sighed and said: 'What crime have I committed to deserve this?' The rebel party member Ma Wenzhu (Ma Wenzhu) said: 'Your Majesty has abandoned the ancestral temples, endlessly touring, constantly launching foreign expeditions, and indulging in extreme extravagance and licentiousness internally, causing strong men to die under arrows and blades, and young women to fill the ditches. The people have lost their livelihoods, and bandits are rising up everywhere. You exclusively appoint treacherous and flattering people, cover up mistakes, and reject advice. How can you say you are innocent?' The rebels wanted to assassinate Emperor Yangdi. Emperor Yangdi asked for poison, but they refused. Linghu Xingda strangled him to death with a rope. Empress Xiao (Empress Xiao) and the palace servants used dismantled lacquered boards to make a small coffin and placed it in the Liuzhu Hall in the West Courtyard. Yuwen Huaji proclaimed himself Grand Chancellor, overseeing all government affairs. In the name of the Empress, he established Qinwang Hao (Qinwang Hao) as emperor, residing in a separate palace, only allowing him to issue edicts and approve documents. Yuwen Huaji was killed in the second year of Wude in the Tang Dynasty. Yuwen Zhiji and Feng Deyi (Feng Deyi) surrendered to the Tang Dynasty. Emperor Gongdi of Sui (Gongdi of Sui) issued an edict to add ten prefectures to the Tang state, and still allowed the King of Tang to serve as Prime Minister, overseeing all government affairs. The Tang state established a Chancellor.
下官又加九錫。唐王不受。但改丞相府為相國府。其九錫殊禮皆歸有司。四月煬帝兇問至長安。五月至東都。留守官奉越王侗(恭帝弟也)即帝位。改元皇泰。以王世充為左僕射。總督內外諸軍事。世充勢震內外。皇泰主拱手而已。世充本從煬帝在江都(揚州也)。李密亂。煬帝遣世充將江淮勁卒赴東都助討密因留東都(田充傳)。五月戊午隋恭帝禪位於唐王。遜居代邸。甲子唐王淵即皇帝位於太極殿。大赦改元。改郡為州。改太守為刺史。六月奉隋帝為𨟎國公(𨟎戶圭切東海之邑)。詔曰。近世以來時運遷革。前代親族莫不誅夷。興亡之效豈伊人力。其隋蔡王智積等子孫並付所司。量才選用(唐書)。
右隋三主合三十七年(天下混一二十九年)歸於唐。
釋氏稽古略卷二 大正藏第 49 冊 No. 2037 釋氏稽古略
釋氏稽古略
烏程職里寶相比丘釋 覺岸 寶洲(編集再治)
唐
李姓。以土德。都長安。玄宗改長安曰京兆府。至肅宗改曰上都。高祖太宗高宗則天中宗睿宗玄宗肅宗代宗德宗順宗憲宗穆宗敬宗文宗武宗宣宗懿宗僖宗昭宗景宗曰哀宗濮王
朱全忠立之。又鴆之。在位一年。曰天壽元年。本紀不載濮王一年事。
高祖
諱淵。
【現代漢語翻譯】 現代漢語譯本：下官又給唐王加封九錫（古代天子對諸侯、大臣的賞賜），唐王沒有接受。只是把丞相府改為相國府。九錫的特殊禮遇都交由有關部門處理。四月，隋煬帝（隋朝的皇帝）遇害的訊息傳到長安。五月傳到東都。留守官員擁立越王侗（恭帝的弟弟）即位，改年號為皇泰。任命王世充為左僕射，總管內外一切軍事。王世充的勢力震動朝野，皇泰主只是拱手聽命而已。王世充原本跟隨隋煬帝在江都（揚州）。李密作亂，隋煬帝派遣王世充率領江淮的精銳士兵前往東都，幫助討伐李密，於是就留在東都（田充傳）。五月戊午日，隋恭帝（隋朝的皇帝）禪位於唐王。退居代王府。甲子日，唐王淵在太極殿即皇帝位。大赦天下，改年號。改郡為州，改太守為刺史。六月，封隋帝為𨟎國公（𨟎戶圭切東海之邑）。詔書說：『近世以來，時運變遷，前朝的親族沒有不被誅殺的。興亡的規律難道是人力所能改變的嗎？』隋蔡王智積等的子孫都交給有關部門，量才錄用（唐書）。 右邊記錄了隋朝三位皇帝總共三十七年（天下統一二十九年）的統治，最終歸於唐朝。 《釋氏稽古略》卷二 大正藏第 49 冊 No. 2037 《釋氏稽古略》 《釋氏稽古略》 烏程職里寶相比丘釋 覺岸 寶洲（編集再治） 唐 李姓，以土德。都城在長安。玄宗改長安為京兆府。至肅宗改曰上都。高祖、太宗、高宗、則天、中宗、睿宗、玄宗、肅宗、代宗、德宗、順宗、憲宗、穆宗、敬宗、文宗、武宗、宣宗、懿宗、僖宗、昭宗、景宗，哀宗濮王 朱全忠擁立了他，又用毒酒害死了他。在位一年，年號為天壽元年。《本紀》沒有記載濮王一年的事。 高祖 名諱為淵。
【English Translation】 English version: The subordinate official further bestowed upon the Tang Prince the Nine Bestowments (nine types of special favors granted by the emperor to meritorious officials or feudal lords in ancient China), but the Tang Prince declined. He only changed the Prime Minister's Office to the State Chancellor's Office. The special privileges of the Nine Bestowments were all handed over to the relevant departments. In the fourth month, the news of the Sui Yangdi's (Emperor of the Sui Dynasty) death reached Chang'an. In the fifth month, it reached Dongdu. The officials in charge of the capital installed Yue Wang Tong (brother of Emperor Gong) on the throne, changing the reign title to Huangtai. Wang Shichong was appointed as the Left Minister, overseeing all military affairs both inside and outside the capital. Wang Shichong's power shook the court, and Emperor Huangtai simply obeyed his commands. Wang Shichong had originally followed Sui Yangdi in Jiangdu (Yangzhou). When Li Mi rebelled, Sui Yangdi sent Wang Shichong to lead the elite troops of Jianghuai to Dongdu to help suppress Li Mi, and thus he stayed in Dongdu (Biography of Tian Chong). On the day of Wuwu in the fifth month, Emperor Gong of Sui abdicated the throne to the Tang Prince. He retired to the residence of the Prince of Dai. On the day of Jiazi, the Tang Prince Yuan ascended the throne in the Taiji Hall. He granted a general amnesty, changed the reign title, changed commanderies (jun) to prefectures (zhou), and changed grand administrators (taishou) to prefectural governors (cishi). In the sixth month, he enfeoffed the Sui Emperor as the Duke of Lai (Lai, pronounced hu gui qie, is a town in the East Sea). The imperial edict stated: 'Since recent times, the fortunes of the times have changed, and the relatives of the previous dynasty have all been executed. Can the effects of rise and fall be changed by human power?' The descendants of Wang Zhiji, the Prince of Cai of Sui, and others, are all to be handed over to the relevant departments to be selected and employed according to their talents (Book of Tang). The above records the thirty-seven years (twenty-nine years of unified rule) of the three Sui emperors, which ultimately came under the Tang Dynasty. Shishi Jigu Lue, Volume 2 Taisho Tripitaka, Volume 49, No. 2037, Shishi Jigu Lue Shishi Jigu Lue Shishi Jue'an, a Bhikkhu from Bao Xiang Temple in Wucheng Zhili, Baozhou (compiled and revised) Tang Dynasty The Li family, with the virtue of earth. The capital was in Chang'an. Emperor Xuanzong changed Chang'an to Jingzhao Prefecture. Emperor Suzong changed it to Shangdu. Emperors Gaozu, Taizong, Gaozong, Zetian, Zhongzong, Ruizong, Xuanzong, Suzong, Daizong, Dezong, Shunzong, Xianzong, Muzong, Jingzong, Wenzong, Wuzong, Xuanzong, Yizong, Xizong, Zhaozong, Jingzong, and Emperor Ai, the Prince of Pu Zhu Quanzhong installed him and then poisoned him to death. He reigned for one year, with the reign title of Tianshou, first year. The Annals do not record the events of the Prince of Pu's one year. Gaozu His personal name was Yuan.
字叔德。隴西成紀人。其祖虎與李弼等八人佐西魏。皆為上柱國。周閔帝受西魏禪。追封唐國公。虎生昞。昞生淵。皆襲封唐公。淵仕隋。至煬帝大業九年。帝以衛尉少卿李淵為弘化郡留守。關右十三郡皆受徴發。十二年正月。詔以右驍衛將軍唐公李淵為大原留守。十三年十一月。李淵克長安立恭帝。戊寅年三月。隋恭帝詔唐王。置丞相以下官。加九錫。隋煬帝江都兇問至長安。五月恭帝禪位於唐。唐玉即皇帝位。在位九年。壽七十歲武德(九)。
戊寅。武德元年五月改元 罷郡置州。以太守為刺史。
五月。帝于朱雀門南衢建道場。設無遮大會。六月命僧道各六十九人。太極殿七日行道。散日設千僧齋供(辯正錄)。
八月。金城薛舉卒。太子仁杲立。唐秦王世民以兵圍之。仁杲出降。薛氏滅。
九月。李密降於唐。初密據山東之地國號魏。至十二月復叛去。熊州行軍總管盛彥師邀擊之。斬密及正伯當。燕高開道據漁陽 鄭 王世充 夏竇建德稱王 五鳳元 涼李軌 安集二年 梁蕭銑稱帝 秦薛仁杲 定揚可汗天興二年 吳 梁梁氏 二年 楚朱氏
己卯武德二年。燕 鄭 開明元年 夏 五鳳二年 涼 唐滅之 梁蕭氏 秦仁杲 唐滅之 定揚 吳興三年 吳 明政元年
【現代漢語翻譯】 現代漢語譯本： 李淵，字叔德，是隴西成紀人。他的祖父李虎與李弼等八人輔佐西魏，都被封為上柱國。周閔帝接受西魏的禪讓后，追封李虎為唐國公。李虎生李昞，李昞生李淵，都承襲了唐國公的爵位。李淵在隋朝為官，到隋煬帝大業九年，隋煬帝任命衛尉少卿李淵為弘化郡留守，關右十三郡都接受他的徵發。大業十二年正月，隋煬帝下詔任命右驍衛將軍、唐國公李淵為大原留守。大業十三年十一月，李淵攻克長安，擁立恭帝。戊寅年三月，隋恭帝下詔封唐王李淵，設定丞相以下的官職，加九錫。隋煬帝在江都遇害的訊息傳到長安后，五月，恭帝禪位於唐王。唐王即皇帝位，在位九年，享年七十歲，年號武德（共九年）。
戊寅年，武德元年五月，改年號為武德，廢除郡的設定，改為州，以太守為刺史。
五月，李淵在朱雀門南面的大道上建立道場，設定無遮大會。六月，命令僧人和道士各六十九人，在太極殿進行七天的法事，法事結束後設置千僧齋供（見《辯正錄》）。
八月，金城的薛舉去世，太子薛仁杲繼位。唐秦王李世民率兵圍攻他，薛仁杲出城投降，薛氏滅亡。
九月，李密投降唐朝。當初李密佔據山東一帶，國號為魏。到十二月又再次叛變逃離。熊州行軍總管盛彥師攔截並攻擊他，斬殺了李密和正伯當。燕國的高開道佔據漁陽，鄭王王世充，夏王竇建德都自稱王，五鳳元年是涼國的李軌，安集二年是梁國的蕭銑稱帝，秦國的薛仁杲，定揚可汗天興二年，吳國的梁梁氏，二年是楚國的朱氏。
己卯年，武德二年。燕國開明元年，鄭國，夏國五鳳二年，涼國被唐朝滅亡，梁國的蕭銑，秦國的薛仁杲被唐朝滅亡，定揚，吳興三年是吳國，明政元年。
【English Translation】 English version: Li Yuan (personal name: Shude), was a native of Chengji, Longxi. His grandfather, Li Hu, along with Li Bi and seven others, assisted the Western Wei dynasty and were all granted the title of Supreme Pillar General (Shang Zhuguo). When Emperor Min of Zhou received the abdication of the Western Wei, Li Hu was posthumously honored as Duke of Tang. Li Hu begat Li Bing, and Li Bing begat Li Yuan, both of whom inherited the title of Duke of Tang. Li Yuan served in the Sui dynasty, and in the ninth year of Emperor Yang of Sui's reign (Daye era), Emperor Yang appointed Li Yuan, the Vice Minister of the Guards (Weiwei Shaoqing), as the Prefect of Honghua Commandery, with the thirteen commanderies west of the passes under his jurisdiction. In the first month of the twelfth year of Daye, Emperor Yang issued an edict appointing Li Yuan, General of the Right驍衛 (You Xiaowei) and Duke of Tang, as the Prefect of Taiyuan. In the eleventh month of the thirteenth year of Daye, Li Yuan captured Chang'an and established Emperor Gong. In the third month of the year of Wuyin, Emperor Gong of Sui issued an edict granting Li Yuan, the Prince of Tang, the authority to establish officials below the rank of Chancellor and bestowed upon him the Nine Bestowments (Jiu Xi). When news of Emperor Yang of Sui's death in Jiangdu reached Chang'an, Emperor Gong abdicated the throne to the Prince of Tang in the fifth month. The Prince of Tang ascended the throne as Emperor, reigning for nine years and passing away at the age of seventy, with the era name of Wude (nine years in total).
In the year of Wuyin, the first year of Wude, in the fifth month, the era name was changed to Wude, and the commanderies were abolished and replaced with prefectures, with the prefects becoming governors.
In the fifth month, Emperor Li Yuan established a Dharma assembly (Daochang) on the main avenue south of the Vermilion Bird Gate (Zhuquemen), holding an Unrestricted Great Assembly (Wuzhe Dahui). In the sixth month, he ordered sixty-nine monks and sixty-nine Taoists to conduct rituals in the Hall of Supreme Harmony (Taijidian) for seven days, and after the rituals, he provided a Thousand Monk Offering (Qian Seng Zhai Gong) (as recorded in the 'Bian Zheng Lu').
In the eighth month, Xue Ju of Jincheng passed away, and his son, Xue Rengao, succeeded him. Li Shimin, the Prince of Qin of the Tang dynasty, besieged him with troops. Xue Rengao surrendered, and the Xue clan was destroyed.
In the ninth month, Li Mi surrendered to the Tang dynasty. Initially, Li Mi occupied the area of Shandong and declared the state of Wei. By the twelfth month, he rebelled again and fled. Sheng Yanshi, the General-in-Chief of Xiong Prefecture, intercepted and attacked him, beheading Li Mi and Zheng Bodang. Gao Kaidao of Yan occupied Yuyang, Wang Shichong of Zheng, Dou Jiande of Xia all claimed kingship. The first year of Wufeng was Li Gui of Liang, the second year of Anji was Xiao Xian of Liang claiming emperorship, Xue Rengao of Qin, the second year of Tianxing of Dingyang Qaghan, the Liang Liang clan of Wu, and the second year was the Zhu clan of Chu.
In the year of Jimao, the second year of Wude. The first year of Kaiming of Yan, Zheng, the second year of Wufeng of Xia, Liang was destroyed by Tang, Xiao Xian of Liang, Xue Rengao of Qin was destroyed by Tang, Dingyang, the third year of Wuxing was Wu, the first year of Mingzheng.
梁 三年 楚
庚辰武德三年。燕高氏 鄭王世充開明二年 夏 五鳳二年 梁蕭銑 定揚可汗 唐滅之 吳杜伏成 元年 梁梁氏 永隆四年 楚朱氏
帝造靈仙寺。敕庶子李百藥撰碑。敕造僉昌勝業慈悲證果四大集仙尼寺。書經造像。舍晉陽舊第為興聖寺。并州造義興寺。為太祖元皇帝元貞皇太后造栴檀像三軀。于慈悲寺制十大德。統舉僧尼(辨正錄)。
辛巳。武德四年 行開元通寶錢。學士歐陽詢撰文並書。其文迴環可讀也。燕 鄭 唐滅之 夏 唐滅之 梁 唐滅之 漢東王 劉黑闥 吳杜氏 二年 梁 楚
六月。太史令傅奕上廢佛法事十一條。法師法琳對詔論之。奕狀遂寢(辨正錄)。
壬午武德五年。燕 漢 天造元年 吳 三年 梁 楚 張善安
癸未。武德六年。燕 漢 唐滅之 吳 四年 梁 唐滅之 楚 唐滅之
甲申。武德七年。燕 唐滅之 吳 唐滅之
武德七年二月。改大總管為大都督府。三月初定令以太尉司徒司空為三公。次尚書門下中書秘書殿中內侍為六省。次御史臺次太常至太府為九寺。次將作監次國子學次天策上將府次左右衛至左右領衛為十四衛。
【現代漢語翻譯】 現代漢語譯本 梁 三年 楚
庚辰年，武德三年。燕國高氏，鄭王世充開明二年，夏國，五鳳二年，梁國蕭銑，定揚可汗，唐朝滅亡了他們。吳國杜伏成元年，梁國樑氏，永隆四年，楚國朱氏。
皇帝建造了靈仙寺，敕令庶子李百藥撰寫碑文。敕令建造僉昌勝業慈悲證果四大集仙尼寺，書寫經文，塑造佛像。將晉陽的舊宅舍棄作為興聖寺。在并州建造義興寺。為太祖元皇帝（指唐高祖李淵）和元貞皇太后建造栴檀像三尊。在慈悲寺設定十大德，統領僧尼（出自《辨正論》）。
辛巳年，武德四年，開始發行開元通寶錢。學士歐陽詢撰寫銘文並書寫，其文字迴環可讀。燕國，鄭國，唐朝滅亡了他們。夏國，唐朝滅亡了他們。梁國，唐朝滅亡了他們。漢東王劉黑闥，吳國杜氏二年，梁國，楚國。
六月，太史令傅奕上奏廢除佛法的十一件事，法師法琳在朝廷上與他辯論。傅奕的奏章於是被擱置（出自《辨正論》）。
壬午年，武德五年。燕國，漢國天造元年，吳國三年，梁國，楚國，張善安。
癸未年，武德六年。燕國，漢國，唐朝滅亡了他們。吳國四年，梁國，唐朝滅亡了他們。楚國，唐朝滅亡了他們。
甲申年，武德七年。燕國，唐朝滅亡了他們。吳國，唐朝滅亡了他們。
武德七年二月，將大總管改為大都督府。三月初，確定以太尉、司徒、司空為三公。其次是尚書、門下、中書、秘書、殿中、內侍為六省。其次是御史臺，再次是太常到太府為九寺。其次是將作監，再次是國子學，再次是天策上將府，再次是左右衛到左右領衛為十四衛。
【English Translation】 English version Liang, Year 3, Chu
The year of Gengchen, the third year of Wude. The Gao family of Yan, the second year of Zheng King Shichong's (王世充) Kai Ming era, the Xia state, the second year of the Five Phoenix era, Xiao Xian (蕭銑) of the Liang state, Dingyang Qaghan (定揚可汗), the Tang dynasty destroyed them. Du Fucheng (杜伏成) of the Wu state, the first year, the Liang family of the Liang state, the fourth year of Yonglong, the Zhu family of the Chu state.
The Emperor built the Lingxian Temple (靈仙寺), and ordered the庶子 Li Baiyao (李百藥) to write the inscription. He ordered the construction of the Qianchang Shengye Cibei Zhengguo Four Great Jixian Nunnery Temples (僉昌勝業慈悲證果四大集仙尼寺), writing scriptures and creating Buddha statues. He abandoned the old residence in Jinyang as the Xingsheng Temple (興聖寺). The Yixing Temple (義興寺) was built in Bingzhou. Three sandalwood statues were made for Emperor Taizu Yuan (太祖元皇帝, referring to Emperor Gaozu of Tang, Li Yuan 李淵) and Empress Dowager Yuanzhen (元貞皇太后). Ten great virtues were established in the Cibei Temple (慈悲寺) to govern the monks and nuns (from 'Bian Zheng Lun' 辨正錄).
The year of Xin Si, the fourth year of Wude, the Kaiyuan Tongbao coins (開元通寶錢) were issued. The scholar Ouyang Xun (歐陽詢) wrote the inscription and calligraphy, and the text was readable in a circular manner. The Yan state, the Zheng state, the Tang dynasty destroyed them. The Xia state, the Tang dynasty destroyed them. The Liang state, the Tang dynasty destroyed them. Liu Heita (劉黑闥), the King of Handong, the second year of the Du family of the Wu state, the Liang state, the Chu state.
In June, Fu Yi (傅奕), the Taishi Ling (太史令), submitted eleven matters to abolish Buddhism, and the Dharma master Falin (法琳) debated with him in the court. Fu Yi's memorial was then shelved (from 'Bian Zheng Lun' 辨正錄).
The year of Renwu, the fifth year of Wude. The Yan state, the first year of Tianzao of the Han state, the third year of the Wu state, the Liang state, the Chu state, Zhang Shanan (張善安).
The year of Guiwei, the sixth year of Wude. The Yan state, the Han state, the Tang dynasty destroyed them. The fourth year of the Wu state, the Liang state, the Tang dynasty destroyed them. The Chu state, the Tang dynasty destroyed them.
The year of Jiashen, the seventh year of Wude. The Yan state, the Tang dynasty destroyed them. The Wu state, the Tang dynasty destroyed them.
In February of the seventh year of Wude, the Grand Chief Commander (大總管) was changed to the Grand Chief Military Commissioner's Office (大都督府). At the beginning of March, it was determined that the Taiwei (太尉), Situ (司徒), and Sikong (司空) were the Three Dukes (三公). Next were the Shangshu (尚書), Menxia (門下), Zhongshu (中書), Mishu (秘書), Dianzhong (殿中), and Neishi (內侍) as the Six Ministries (六省). Next was the Yushitai (御史臺), and then the Taichang (太常) to Taifu (太府) as the Nine Temples (九寺). Next was the Jiangzuo Jian (將作監), then the Guozixue (國子學), then the Tiance Shangjiangfu (天策上將府), then the Left and Right Guards (左右衛) to the Left and Right Leading Guards (左右領衛) as the Fourteen Guards (十四衛).
東宮置三師三少詹事及兩坊三寺于率府。王公置府佐國官。公主置邑司。併爲京職事官。州縣鎮戍為外職事官。自開府儀同三司至將仕郎二十八階為文散官。驃騎大將軍至陪戎副尉三十一階為武散官。上柱國至武騎尉十二等為勛官。四月庚子朔頒新律令。比隋開皇舊制增新格五十三條。初定均田租庸調法。凡民貲業分九等。百戶為里。五里為鄉。四家為鄰。四鄰為保。在城邑者為坊。田野者為村。食祿之家無得與民爭利。工商雜類無預士伍。男女始生為黃。四歲為小。十六為中。二十為丁。六十為老。歲造計帳。三年造戶籍(唐書)。
乙酉武德八年二月。帝釋奠於國學。置三座擬敘三宗。召三教學者雲集。釋慧乘高張義網辯論。王臣悅服。舉朝屬目。
丙戌武德九年二月。太史令傅奕構道士李仲卿上十異九迷論貶量佛聖。前後凡七上疏以毀教。宰相蕭瑀庭斥傅奕。四月帝以奕疏頒示諸僧。有法師釋明概。作決破傅奕謗佛毀僧事八條。法師法琳著十喻九箴。破李仲卿十異九迷之說。門下典儀李師政著內德論三篇。盛陳佛化之益。五月詔下兼汰二教之濫者(唐書舊史)。
六月四日。秦王世民以府兵平內難。帝以秦王為皇太子。大赦。停前沙汰二教。詔八月帝遜位太子。太子即皇帝位於東宮顯德殿。
【現代漢語翻譯】 現代漢語譯本：東宮設定三師、三少詹事以及兩坊、三寺，隸屬於率府。王公設定府，配備佐國官。公主設定邑司。這些都屬於京城職事官。州縣鎮戍的官員屬於外職事官。從開府儀同三司到將仕郎共二十八階，屬於文散官。從驃騎大將軍到陪戎副尉共三十一階，屬於武散官。從上柱國到武騎尉共十二等，屬於勛官。四月庚子日，頒佈新的律令。相比隋朝開皇年間的舊制，增加了五十三條新的條文。初步確定了均田制、租庸調製。按照百姓的資產分為九等。一百戶為一里，五里為一鄉，四家為一鄰，四鄰為一保。居住在城邑的稱為坊，居住在田野的稱為村。享有俸祿的家族不得與民爭利。工商業者等雜類不得參與士伍（指科舉入仕）。男女出生時稱為黃，四歲稱為小，十六歲稱為中，二十歲稱為丁，六十歲稱為老。每年製作計帳，每三年制作戶籍（出自《唐書》）。 乙酉年（武德八年）二月，皇帝在國學舉行釋奠禮。設定三個座位，打算祭祀三宗。召集三教學者雲集。釋慧乘高舉義理之網進行辯論，王公大臣悅服，舉朝上下矚目。 丙戌年（武德九年）二月，太史令傅奕聯合道士李仲卿，上《十異九迷論》，貶低佛和聖人。前後共七次上疏來詆譭佛教。宰相蕭瑀在朝廷上斥責傅奕。四月，皇帝將傅奕的奏疏頒示給眾僧。有法師釋明概，作《決破傅奕謗佛毀僧事八條》。法師法琳著《十喻九箴》，駁斥李仲卿的《十異九迷》之說。門下典儀李師政著《內德論》三篇，盛讚佛化的益處。五月，皇帝下詔，一併淘汰佛教和道教中濫竽充數的人（出自《唐書》《舊史》）。 六月四日，秦王世民（李世民）以府兵平定內亂。皇帝立秦王為皇太子，大赦天下。停止之前淘汰佛教和道教的措施。詔令八月，皇帝退位，太子在東宮顯德殿即位。
【English Translation】 English version: In the Eastern Palace (東宮), three Grand Preceptors (三師), three Junior Vice-Directors (三少詹事), two Wards (兩坊), and three Temples (三寺) were established under the Directorate of the Heir Apparent (率府). Princes and Dukes (王公) established their own offices (府) with State-Supporting Officials (佐國官). Princesses (公主) established their own Estate Offices (邑司). These were all considered Capital Official Positions (京職事官). Officials in prefectures, counties, garrisons, and outposts were considered External Official Positions (外職事官). From Grand Master of the Palace with the Rank of General (開府儀同三司) to Gentleman for Court Service (將仕郎), there were twenty-eight ranks of Civil Honorary Titles (文散官). From General of the Van (驃騎大將軍) to Associate Commandant of the Vanguard (陪戎副尉), there were thirty-one ranks of Military Honorary Titles (武散官). From Pillar of the State (上柱國) to Cavalry Commandant (武騎尉), there were twelve grades of Merit Titles (勛官). On the first day of the fourth month, a Gengzi day (庚子朔), new laws and ordinances were promulgated. Compared to the old system of the Kaihuang era of the Sui Dynasty, fifty-three new articles were added. The Equal-field system (均田制), the Grain Tribute and Labor Service system (租庸調製) were initially established. The assets of the people were divided into nine classes. One hundred households formed a Li (里), five Li formed a Xiang (鄉), four families formed a Lin (鄰), and four Lin formed a Bao (保). Those residing in cities and towns were called Fang (坊), and those residing in the fields were called Cun (村). Families receiving stipends were not allowed to compete with the people for profit. Merchants, artisans, and other miscellaneous classes were not allowed to participate in the Shi Wu (士伍) (referring to entering officialdom through imperial examinations). Newborn males and females were called Huang (黃), four years old were called Xiao (小), sixteen years old were called Zhong (中), twenty years old were called Ding (丁), and sixty years old were called Lao (老). Account books were created annually, and household registers were created every three years (from the Book of Tang (唐書)). In the second month of the year Yiyou (乙酉), the eighth year of the Wude era (武德八年), the Emperor performed the Shi Dian (釋奠) ceremony at the National Academy (國學). Three seats were set up to honor the Three Venerables (三宗). Scholars of the Three Teachings (三教) were summoned to gather. The Buddhist monk Huicheng (慧乘) raised the net of righteousness and debated, and the ministers were pleased and convinced. The entire court paid attention. In the second month of the year Bingxu (丙戌), the ninth year of the Wude era (武德九年), the Grand Astrologer Fu Yi (傅奕), together with the Daoist Li Zhongqing (李仲卿), presented the 'Ten Differences and Nine Confusions' (十異九迷論), demeaning the Buddha and the sages. He submitted memorials seven times to defame Buddhism. The Chancellor Xiao Yu (蕭瑀) rebuked Fu Yi in court. In the fourth month, the Emperor issued Fu Yi's memorial to the monks. The Dharma Master Shiming Gai (釋明概) composed 'Eight Articles to Refute Fu Yi's Slander of the Buddha and Defamation of the Sangha' (決破傅奕謗佛毀僧事八條). The Dharma Master Falin (法琳) wrote 'Ten Metaphors and Nine Admonitions' (十喻九箴) to refute Li Zhongqing's 'Ten Differences and Nine Confusions' (十異九迷) theory. The Attendant of the Department of State Affairs Li Shizheng (李師政) wrote three chapters of 'On Inner Virtue' (內德論), praising the benefits of Buddhist transformation. In the fifth month, the Emperor issued an edict to eliminate the unqualified members of both Buddhism and Daoism (from the Old Book of Tang (唐書舊史)). On the fourth day of the sixth month, the Prince of Qin, Shimin (世民) (Li Shimin (李世民)), quelled the internal strife with his private army. The Emperor made the Prince of Qin the Crown Prince and granted a general amnesty. The previous measures to eliminate Buddhism and Daoism were halted. An edict was issued in the eighth month that the Emperor would abdicate in favor of the Crown Prince. The Crown Prince ascended the throne in the Eastern Palace's Xiande Hall (顯德殿).
高祖稱太上皇帝(本紀)。
太宗文皇帝
諱世民。高祖第二子。在位二十三年。壽五十二 貞觀(二十三)。
丁亥貞觀元年春正月。帝命京城僧尼。並各于當寺七日行道。齋供所須有司準給。散齋之日。總就大興善寺供養(辨正錄)。
帝謂傅奕曰。佛道徼妙。聖蹟可師。且報應顯然。屢行徴驗。卿獨不悟其理何也。奕對忤旨。帝惡之。自是終身不齒(唐舊史)。
斷屠置寺 帝是年舍終南山太和舊宮。為高祖置龍田寺。后為翠微寺。帝以釋明瞻善識治方。詔入內殿賜齋。對詔廣陳帝王制御之術。敘釋門慈救為宗。帝大悅。因下敕年三月六日普斷屠殺。於行陣之所皆置佛寺(辨正錄)。
戊子二年三月。帝追念初平天下誅戮多人。乃以御服施諸寺僧懺禮薦度。詔曰。自隋末創義心存拯溺。北征東伐凡所傷殪難可勝紀。手所誅剪將近一千。切以如來聖教深尚仁慈。禁戒之科殺害為重。受命有司京城諸寺。為建齋行道七日七夜。竭誠禮懺。所有衣服並用檀舍。冀三塗之難因斯解脫。萬劫之苦藉此弘濟(唐史)。九月帝詔曰。今百穀資茂。萬寶將成。猶恐風雨失時。子養無寄。敢藉聰明外慈多祉。宜為溥天億兆。仰祈加祐。可於京城及天下諸州寺觀僧尼道士等七日七夜轉經行道。
【現代漢語翻譯】 現代漢語譯本 高祖稱太上皇帝（本紀）。
太宗文皇帝
名諱世民，是高祖的第二個兒子。在位二十三年，享年五十二歲。（貞觀，共二十三年）。
丁亥年，貞觀元年春正月，皇帝下令京城的僧尼，都在各自的寺廟裡進行為期七天的法事，齋飯供養所需的物資由有關部門按標準供給。散齋之日，全部到大興善寺接受供養（《辨正錄》）。
皇帝對傅奕說：『佛道玄妙，聖人的事蹟可以傚法，而且報應明顯，屢次顯現徵兆和驗證，你唯獨不明白這個道理，是為什麼呢？』傅奕的回答觸犯了皇帝的心意，皇帝厭惡他，從此終身不再任用他（《唐舊史》）。
斷絕屠殺，設定寺廟：皇帝在這一年捨棄了終南山的太和舊宮，為高祖設定了龍田寺，後來改名為翠微寺。皇帝認為釋明瞻善於識別治理國家的方法，詔令他進入內殿賜予齋飯。明瞻當面對皇帝陳述帝王控制駕馭臣民的策略，敘述佛教以慈悲救助為宗旨。皇帝非常高興，於是下敕令，每年三月六日普遍禁止屠殺。在行軍打仗的地方都設定佛寺（《辨正錄》）。
戊子年，貞觀二年三月，皇帝追念當初平定天下時誅殺了很多的人，於是用自己的御用服裝施捨給各寺廟的僧人，讓他們懺悔禮拜，超度亡靈。皇帝下詔說：『自從隋朝末年開始起義，心懷拯救百姓於水火之中。北征東討，凡是傷亡的人數難以勝數。親手誅殺的將近一千人。我深切地認為如來佛的聖教，最崇尚仁慈，禁戒的條規以殺害生命為最重。』命令有關部門在京城各寺廟，建造齋壇，進行為期七天七夜的法事，竭盡誠心地禮拜懺悔。所有的衣服都用來佈施，希望三塗的苦難因此得到解脫，萬劫的痛苦藉此得到弘揚救濟（《唐史》）。九月，皇帝下詔說：『現在各種穀物生長茂盛，各種寶物將要成熟，仍然擔心風雨不合時宜，百姓的生養沒有寄託。我冒昧地藉助聰明的外力，慈悲的眾多福佑，應該為普天下的億萬百姓，仰望祈求上天的加倍保佑。可以在京城以及天下各州的寺廟道觀，僧尼道士等，進行為期七天七夜的轉經行道。』
【English Translation】 English version Emperor Gaozu called himself the Supreme Emperor (Annals).
Emperor Taizong Wen
His personal name was Shimin. He was the second son of Emperor Gaozu. He reigned for twenty-three years and lived to the age of fifty-two. (The Zhenguan era lasted for twenty-three years).
In the year Dinghai, the first month of spring in the first year of the Zhenguan era, the Emperor ordered the monks and nuns in the capital city to conduct rituals for seven days at their respective temples. The necessary provisions for the vegetarian meals and offerings were to be provided by the relevant authorities according to the standards. On the day of the concluding vegetarian meal, everyone gathered at the Daxingshan Temple for offerings (Bian Zheng Lu).
The Emperor said to Fu Yi: 'The Buddhist and Taoist doctrines are profound, and the deeds of the sages can be emulated. Moreover, retribution is evident and has been repeatedly verified. Why are you the only one who does not understand this principle?' Fu Yi's response offended the Emperor, who disliked him and never employed him again (Old History of Tang).
Cessation of Slaughter and Establishment of Temples: In this year, the Emperor relinquished the old Taihe Palace on Mount Zhongnan and established the Longtian Temple for Emperor Gaozu, which was later renamed Cuiwei Temple. The Emperor considered that Shi Mingzhan was skilled in recognizing methods of governing the country, so he summoned him to the inner palace and bestowed a vegetarian meal. Mingzhan directly presented to the Emperor strategies for emperors to control and govern their subjects, and described Buddhism's principle of compassion and salvation. The Emperor was greatly pleased and issued an edict to universally prohibit slaughter on the sixth day of the third month every year. Buddhist temples were established in all military camps (Bian Zheng Lu).
In the year Wuzi, the third month of the second year of the Zhenguan era, the Emperor, recalling the many people who were killed during the initial pacification of the realm, used his own imperial garments to make offerings to the monks in various temples, so that they could perform repentance rituals and deliver the deceased. The Emperor issued an edict saying: 'Since the end of the Sui Dynasty, I initiated the uprising with the intention of rescuing the people from drowning. In the northern and eastern campaigns, the number of casualties is countless. I personally executed nearly a thousand people. I deeply believe that the sacred teachings of the Tathagata highly value benevolence, and the precepts consider killing to be the most serious offense.' He ordered the relevant authorities to construct altars in the temples of the capital city and conduct rituals for seven days and seven nights, sincerely performing repentance rituals. All the garments were to be used for almsgiving, hoping that the suffering of the three evil realms could be relieved and the suffering of countless kalpas could be alleviated (History of Tang). In the ninth month, the Emperor issued an edict saying: 'Now that the various grains are growing luxuriantly and all treasures are about to ripen, I am still concerned that the wind and rain may not be timely and that the people's livelihoods may not be secured. I dare to rely on the external power of intelligence and the abundant blessings of compassion, and should pray for the blessings of Heaven for the countless people under Heaven. Monks, nuns, and Taoist priests in temples and monasteries in the capital city and throughout the states should recite scriptures and perform rituals for seven days and seven nights.'
每年正月七月例皆準此(辨正錄)。
戒律 法師玄琬。是年帝詔入宮。為妃嬪及皇太子諸王等授菩薩戒。琬入滅于貞觀十年十二月。遺表曰。聖帝明王恭敬三寶。沙門或者犯法不應與民同科。乞付所屬以僧律治之。並上安養論三德論。帝嘉納之。有詔傷悼。遣太子臨吊。敕有司給葬具。唐敕葬沙門由琬始也。仍于葬所建佛塔一區。敕庶子李伯藥撰碑(高僧傳)。
已丑三年正月。帝敕京城僧尼于當寺每月二七日行道。轉仁王大云等經以為常式(辨正錄) 三月詔大興善寺創開傳譯。沙門玄謨等譯語。崛多律師證譯。法琳慧月等執筆承旨。慧乘等證義。敕僕射房玄齡給事杜正倫尚書李孝恭參助詮定。光祿大夫太府卿蕭璟總知監護。百司供給(釋教錄) 六月詔密州明凈禪師入京祈雨。有旨度僧三百人(統紀) 詔以通義宮皇家舊宅宜為尼寺。興聖為名(弘明集) 十一月敕勝光寺主僧珍。就宮迎釋迦佛菩薩聖僧金剛繡像。供養于勝光寺。六年正月。命諸寺大德四十九人三七日行道。慶諸繡像散日齋供千僧。王公行香(辨正錄)。
建寺 閏十二月。帝念隋氏以來幽魂滯魄。詔曰。有隋失道。九服沸騰。朕親總元戎致茲明罰。切恐九泉之下尚淪鼎鑊。八難之間永纏冰炭。所以樹立福田濟其魂魄。可於
【現代漢語翻譯】 現代漢語譯本：每年正月初七和七月初七，都按照這個慣例執行。（《辨正錄》）
戒律方面，法師玄琬，那一年皇帝下詔讓他入宮，為妃嬪、皇太子、諸王等授予菩薩戒。玄琬于貞觀十年十二月圓寂。遺書中說：『聖明的皇帝恭敬三寶，沙門如果犯法，不應該和百姓一樣治罪，請求交給所屬部門按照僧律來處理。』並上呈了《安養論》、《三德論》。皇帝非常讚賞並採納了他的建議。下詔表示哀悼，派遣太子前去弔唁，命令有關部門提供喪葬用品。唐朝由皇帝下令安葬沙門，從玄琬開始。還在他的墓地建造了一座佛塔，命令庶子李伯藥撰寫碑文。（《高僧傳》）
已丑年（貞觀三年）正月，皇帝下令京城僧尼在各自寺廟每月初二和十七舉行法會，誦讀《仁王經》、《大云經》等，作為常例。（《辨正錄》）三月，下詔在大興善寺設立翻譯機構，沙門玄謨等負責翻譯，崛多律師負責驗證翻譯，法琳、慧月等負責執筆記錄，慧乘等負責考證義理。皇帝命令僕射房玄齡、給事杜正倫、尚書李孝恭參與協助詮釋審定，光祿大夫、太府卿蕭璟總管監督，各部門提供供給。（《釋教錄》）六月，下詔密州明凈禪師入京祈雨，並下旨度僧三百人。（《統紀》）下詔將通義宮皇家舊宅改為尼寺，命名為興聖寺。（《弘明集》）十一月，命令勝光寺住持僧珍，到皇宮迎請釋迦佛、菩薩、聖僧、金剛繡像，供奉在勝光寺。貞觀六年正月，命令各寺大德四十九人舉行三七日（二十一日）的法會，在散花日齋供千僧，王公貴族前往行香。（《辨正錄》）
建寺方面，閏十二月，皇帝考慮到隋朝以來幽魂滯魄，下詔說：『隋朝失去道義，天下百姓沸騰，朕親自率領軍隊討伐，深恐九泉之下的亡魂還在遭受苦難，八難之中的眾生永遠被冰炭纏繞。所以要建立福田，濟度他們的魂魄。』
【English Translation】 English version: Every year, on the seventh day of the first month and the seventh month, this practice is followed as a rule. (Bian Zheng Lu)
Regarding precepts, Dharma Master Xuanwan, in that year, the emperor issued an edict for him to enter the palace and bestow the Bodhisattva precepts upon the imperial concubines, the crown prince, and various princes. Xuanwan passed away in the twelfth month of the tenth year of the Zhenguan era. In his memorial, he stated: 'The wise emperor reveres the Three Jewels. If a Shramana commits a crime, they should not be punished in the same way as common people. I request that they be handed over to the relevant department to be dealt with according to the monastic rules.' He also presented the 'Anle Pure Land Treatise' and the 'Treatise on the Three Virtues'. The emperor greatly appreciated and adopted his suggestions. He issued an edict expressing mourning, dispatched the crown prince to offer condolences, and ordered the relevant departments to provide funeral supplies. The practice of emperors ordering the burial of Shramanas began with Xuanwan in the Tang Dynasty. A pagoda was also built at his burial site, and the emperor ordered the commoner Li Boyao to write the inscription. (Biographies of Eminent Monks)
In the first month of the year Yichou (the third year of the Zhenguan era), the emperor ordered the monks and nuns in the capital to hold Dharma assemblies at their respective temples on the 2nd and 17th of each month, reciting the 'Renwang Sutra' (Sutra of Humane Kings) and the 'Dayun Sutra' (Great Cloud Sutra), etc., as a regular practice. (Bian Zheng Lu) In March, an edict was issued to establish a translation center at the Daxingshan Temple. The Shramanas Xuanmo and others were responsible for translation, the Vinaya Master Jiquduo (Kukkuta) was responsible for verifying the translation, and Falin, Huiyue, and others were responsible for writing down the translations. Huicheng and others were responsible for verifying the meaning. The emperor ordered the Minister Fang Xuanling, the Attendant Du Zhenglun, and the Minister Li Xiaogong to participate in assisting with the interpretation and finalization. Xiao Jing, the Guanglu Dafu and Taifu Qing, was in charge of overall supervision, and all departments provided supplies. (Shijiao Lu) In June, an edict was issued for Chan Master Mingjing of Mizhou to enter the capital to pray for rain, and an edict was issued to ordain 300 monks. (Tongji) An edict was issued to convert the former royal residence of Tongyi Palace into a nunnery, named Xingsheng Temple. (Hongming Ji) In November, an edict was issued to the abbot Sengzhen of Shengguang Temple to welcome the embroidered images of Shakyamuni Buddha, Bodhisattvas, Holy Monks, and Vajras from the palace and enshrine them at Shengguang Temple. In the first month of the sixth year of the Zhenguan era, the emperor ordered 49 eminent monks from various temples to hold a Dharma assembly for three seven-day periods (21 days), and on the day of scattering flowers, they offered a vegetarian feast to a thousand monks, and princes and nobles went to offer incense. (Bian Zheng Lu)
Regarding the construction of temples, in the intercalary twelfth month, the emperor, considering the wandering souls and lingering spirits since the Sui Dynasty, issued an edict saying: 'The Sui Dynasty lost its way, and the people of the world were in turmoil. I personally led the army to punish them, and I deeply fear that the souls in the underworld are still suffering, and the beings in the eight difficulties are forever entangled in ice and charcoal. Therefore, we must establish fields of merit to deliver their souls.'
建義以來交兵之處。為義士兇徒殞身滅陣者各建寺剎。招延勝侶。望法鼓所震變炎火于青蓮。清梵所聞易苦海于甘露。所司量定處所並立寺宇。具為事條。以聞稱朕矜哀之意(舊史) 次年壁壘咸置伽藍。破薛舉豳州立昭仁寺。破王世充洛州立昭覺寺。破劉武周汾州立弘濟寺。破宋金剛晉州立慈雲寺。破霍老生呂州立普濟寺。破竇建德鄭州立等慈寺。破劉黑闥洛州立昭福寺。敕虞世南李伯藥褚遂良顏師古岑文字許敬宗朱子奢分撰新寺碑誌。貞觀二十年帝征遼回。為陣亡薦度。幽州創閔忠閣寺(大典錄)。庚寅。帝謂常服未有差等。八月詔自今三品以上服紫。四品五品服緋。六品七品服綠。八品服青。婦人從其夫色(唐書)。
三藏玄奘法師 貞觀三年冬往西域。取未至佛經。詣闕陳表。帝不允。師私遁自原州出玉關。抵高昌葉護等國而去。貞觀七年至中印度。遇大乘居士受瑜伽師地。入王舍城。止那蘭陀寺。從上方戒賢論師受瑜伽唯識宗旨。留十年。歸自王舍城。貞觀十九年正月丙子至京師。長安留守房玄齡表聞。壬辰法師如洛陽(東都也)三月己亥見於儀鸞殿。帝曰。師去何不相報。曰當去時表三上不蒙諒許。乃輒私行。帝曰。師能委命求法惠利蒼生。朕甚嘉焉。師因奏西域所護梵本經論六百五十七部。乞就
【現代漢語翻譯】 現代漢語譯本：自建義年間以來，所有發生過戰爭的地方，都要為那些為正義獻身和為國捐軀的將士們建立寺廟。招募有德行的僧侶入住，希望通過法鼓的聲音將戰火變為青蓮，通過清凈的梵音將苦海化為甘露。相關部門要確定寺廟的地點並建造寺宇，具體事宜要上報，以彰顯朕的憐憫之意（舊史）。次年，所有壁壘都設定了伽藍（寺廟）。攻破薛舉后，在豳州建立了昭仁寺；攻破王世充后，在洛州建立了昭覺寺；攻破劉武周后，在汾州建立了弘濟寺；攻破宋金剛后，在晉州建立了慈雲寺；攻破霍老生后，在呂州建立了普濟寺；攻破竇建德后，在鄭州建立了等慈寺；攻破劉黑闥后，在洛州建立了昭福寺。敕令虞世南、李伯藥、褚遂良、顏師古、岑文字、許敬宗、朱子奢等人分別撰寫新寺的碑文。貞觀二十年，太宗皇帝征討遼東返回后，爲了超度陣亡將士，在幽州建立了閔忠閣寺（大典錄）。庚寅年，皇帝認為官員的常服沒有等級差別，八月下詔，從今以後，三品以上的官員穿紫色官服，四品、五品穿緋色官服，六品、七品穿綠色官服，八品穿青色官服，婦人隨其丈夫的官服顏色（唐書）。 三藏玄奘法師（唐代著名高僧），貞觀三年冬天前往西域（古代對中亞、印度等地的稱呼），求取未傳到中國的佛經。回國後向皇帝呈上表文，但皇帝沒有批準。於是法師私自離開，從原州出玉門關，到達高昌（古代西域國名）葉護（古代突厥官名）等國而去。貞觀七年到達中印度，遇到大乘居士，接受了《瑜伽師地論》。進入王舍城（古印度摩揭陀國都城），住在那蘭陀寺（古代印度佛教最高學府），跟隨上方戒賢論師（古印度佛教高僧）學習《瑜伽唯識》宗旨，在那裡住了十年。從王舍城返回，貞觀十九年正月丙子日到達京師。長安留守房玄齡上表稟告。壬辰日，法師前往洛陽（東都）。三月己亥日，在儀鸞殿覲見皇帝。皇帝說：『法師離開時為何不稟報？』玄奘回答說：『當初要走的時候，我三次上表，都沒有得到您的允許，所以就擅自離開了。』皇帝說：『法師能夠不顧性命，去西域求取佛法，利益百姓，朕非常讚賞。』法師於是上奏說，帶回了西域的梵文佛經論著六百五十七部，請求朝廷...
【English Translation】 English version: Since the Jianyi era, temples should be built in all places where battles have occurred, for the righteous soldiers and those who died in battle for the country. Virtuous monks should be recruited to reside in these temples, hoping that the sound of the Dharma drum will transform the flames of war into blue lotuses, and the pure Brahma sounds will transform the sea of suffering into sweet dew. Relevant departments should determine the location of the temples and construct the temple buildings, and report the specific matters to demonstrate my compassion (Old History). The following year, all fortresses were equipped with Garanas (temples). After defeating Xue Ju, Zhaoren Temple was established in Binzhou; after defeating Wang Shichong, Zhaojue Temple was established in Luozhou; after defeating Liu Wuzhou, Hongji Temple was established in Fenzhou; after defeating Song Jingang, Ciyun Temple was established in Jinzhou; after defeating Huo Laosheng, Puji Temple was established in Luzhou; after defeating Dou Jiande, Dengci Temple was established in Zhengzhou; after defeating Liu Heita, Zhaofu Temple was established in Luozhou. Yu Shinan, Li Boyao, Chu Suiliang, Yan Shigu, Cen Wenben, Xu Jingzong, and Zhu Zishe were ordered to write inscriptions for the new temples. In the twentieth year of Zhenguan, Emperor Taizong returned from his expedition to Liaodong and created Minzhongge Temple in Youzhou to commemorate the war dead (Da Dian Lu). In the year of Gengyin, the emperor believed that there was no distinction in the regular attire of officials, and in August issued an edict that from now on, officials of the third rank and above should wear purple robes, officials of the fourth and fifth ranks should wear scarlet robes, officials of the sixth and seventh ranks should wear green robes, and officials of the eighth rank should wear blue robes. The color of women's clothing should follow the color of their husbands' official robes (Tang Shu). The Tripiṭaka Master Xuanzang (A famous monk in the Tang Dynasty), in the winter of the third year of Zhenguan, went to the Western Regions (an ancient term for Central Asia, India, etc.) to seek Buddhist scriptures that had not yet been transmitted to China. After returning to the country, he presented a memorial to the emperor, but the emperor did not approve it. Therefore, the master left privately, departing from Yuanzhou through the Yumen Pass, and arrived at the countries of Gaochang (an ancient country in the Western Regions) and Yegu (an ancient Turkic official title). In the seventh year of Zhenguan, he arrived in Central India, met a Mahayana layperson, and received the Yogācārabhūmi-śāstra. He entered Rajagriha (the capital of the ancient Indian kingdom of Magadha) and stayed at Nalanda Monastery (the highest Buddhist academy in ancient India), where he studied the principles of Yogācāra and Vijñānavāda under the guidance of the Venerable Śīlabhadra (an ancient Indian Buddhist monk) for ten years. Returning from Rajagriha, he arrived in the capital on the Bingzi day of the first month of the nineteenth year of Zhenguan. Fang Xuanling, the defender of Chang'an, reported this to the emperor. On the Renyin day, the master went to Luoyang (the eastern capital). On the Jihai day of the third month, he met the emperor in the Yiluan Hall. The emperor said, 'Why did the master not report when he left?' Xuanzang replied, 'When I wanted to leave, I submitted three memorials, but none of them were approved, so I left without permission.' The emperor said, 'The master was able to risk his life to seek the Dharma in the Western Regions and benefit the people, and I greatly admire him.' The master then reported that he had brought back 657 Sanskrit Buddhist scriptures and treatises from the Western Regions, and requested the court to...
洛陽嵩山少林寺為國宣譯。帝曰。朕頃為穆太后創弘福寺。可就彼翻譯。敕平章房玄齡專知監護。資備所須一從天府。貞觀二十二年六月。帝制法師新譯經大唐三藏聖教序。時皇太子治睹聖序遂撰述聖記。詔皇太子撰菩薩藏經後序。八月帝賜法師百金磨衲並寶剃刀。法師奉表謝。略曰。忍辱之服彩合流霞。智慧之刀铦逾切玉。謹當衣以降煩惱之魔。佩以斷塵勞之網。高宗永徽三年。法師于慈恩寺將建大塔奉安西取經論梵本。表奏。敕賜大內及東宮掖庭等七宮亡人衣物助師營辦。法師授以西域制度。塔成高二百尺。顯慶四年十月制以玉華宮為寺。追崇先帝詔法師居之。次年師于玉華譯般若經。麟德元年二月。法師命弟子大乘光抄錄所譯經論凡七十五部一千三百三十五卷。又召門人造像設齋與眾辭決。令左右念彌勒如來。初五日中夜右脅安臥而逝。壽六十五。帝輟朝三日。敕斂以金棺銀槨。四月塔于浐東原。弟子神泰棲元會隱慧立明浚義褒大乘光皆法門龍象。法師以西域戒賢論師處所得瑜伽師地唯識宗旨授窺基(本傳)。
牛頭山 法融禪師。潤州延陵人也。姓韋氏。年十九學通經史。尋閱大部般若曉達真空。忽一日嘆曰。儒道世典非究竟法。般若正觀出世舟航。遂隱茅山。投師落髮。后入建康牛頭山幽棲寺北巖之
【現代漢語翻譯】 現代漢語譯本 洛陽嵩山少林寺為國家翻譯佛經。唐太宗說：『朕之前為穆太后建立了弘福寺，可以在那裡翻譯佛經。』下令平章房玄齡專門負責監督，所需物資全部由國庫提供。貞觀二十二年六月，唐太宗親自撰寫了《大唐三藏聖教序》，讚揚法師新翻譯的佛經。當時皇太子李治讀了聖教序后，也撰寫了《聖記》。詔令皇太子撰寫《菩薩藏經後序》。八月，唐太宗賜給法師價值百金的磨衲袈裟和寶貴的剃刀。法師上表感謝，大意是：『忍辱的袈裟色彩如同流霞，智慧的剃刀鋒利勝過切玉。我將穿上它來降伏煩惱之魔，佩戴它來斬斷塵世的羅網。』高宗永徽三年，法師在慈恩寺準備建造大塔，用來供奉從西域取回的經論梵文原本，上表奏請。皇帝下令將大內和東宮掖庭等七宮去世之人的衣物賜給法師，幫助他籌辦建塔事宜。法師按照西域的制度建造，塔建成后高二百尺。顯慶四年十月，皇帝下令將玉華宮改為寺廟，追念先帝，詔令法師居住在那裡。次年，法師在玉華宮翻譯《般若經》。麟德元年二月，法師命令弟子大乘光抄錄所翻譯的經論，總共七十五部，一千三百三十五卷。又召集門人制造佛像，設定齋飯，與大家告別。讓身邊的人唸誦彌勒如來的名號。初五日半夜，法師右脅安臥而逝，享年六十五歲。皇帝為此停止朝政三天，下令用金棺銀槨來安葬。四月，安葬在浐東原。弟子神泰、棲元、會隱、慧立、明浚、義褒、大乘光都是佛門中的龍象。法師將從西域戒賢論師處學到的《瑜伽師地論》和唯識宗的宗旨傳授給了窺基（本傳）。 牛頭山法融禪師，是潤州延陵人，姓韋。年輕時精通經史，後來閱讀大量的《般若經》，通曉了真空的道理。忽然有一天感嘆道：『儒家和道家的世俗經典不是究竟的解脫之法，《般若經》的正觀才是出世的舟船。』於是隱居在茅山，拜師剃度。後來進入建康牛頭山幽棲寺北巖隱居。
【English Translation】 English version The Shaolin Temple of Songshan Mountain in Luoyang translated scriptures for the nation. Emperor Taizong said, 'I previously established Hongfu Temple for Empress Mu, and translations can be done there.' He ordered the chief minister Fang Xuanling to oversee the project, with all necessary resources provided by the imperial treasury. In June of the twenty-second year of Zhenguan, Emperor Taizong personally wrote the 'Preface to the Sacred Teachings of the Great Tang Tripitaka,' praising the new translations of the scriptures by the master. At that time, Crown Prince Li Zhi, after reading the preface, also wrote the 'Sacred Record.' An imperial edict ordered the Crown Prince to write the 'Postface to the Bodhisattva Pitaka Sutra.' In August, Emperor Taizong bestowed upon the master a monastic robe worth a hundred gold pieces and a precious razor. The master presented a memorial of thanks, which roughly stated: 'The robe of forbearance has colors like flowing clouds, and the razor of wisdom is sharper than jade. I will wear it to subdue the demons of affliction and wield it to sever the nets of worldly toil.' In the third year of Yonghui during the reign of Emperor Gaozong, the master, at Ci'en Temple, prepared to build a great pagoda to enshrine the original Sanskrit texts of the scriptures and treatises brought back from the Western Regions, and submitted a memorial requesting permission. The emperor ordered that clothing and articles belonging to deceased members of the inner palace and the Eastern Palace be given to the master to help him prepare for the construction of the pagoda. The master built it according to the system of the Western Regions, and the pagoda reached a height of two hundred feet upon completion. In October of the fourth year of Xianqing, an imperial edict designated Yuhua Palace as a temple, honoring the late emperor, and ordered the master to reside there. The following year, the master translated the 'Prajna Sutra' at Yuhua Palace. In February of the first year of Linde, the master ordered his disciple Dacheng Guang to transcribe the translated scriptures and treatises, totaling seventy-five works in one thousand three hundred and thirty-five volumes. He also summoned his disciples to create images of the Buddha, set up a vegetarian feast, and bid farewell to everyone. He instructed those around him to recite the name of Maitreya Buddha. On the fifth day, at midnight, the master passed away peacefully lying on his right side, at the age of sixty-five. The emperor suspended court for three days and ordered that he be buried in a golden coffin and silver outer coffin. In April, he was buried in the eastern plains of Chan. Disciples such as Shentai, Qiyuan, Huiyin, Huili, Mingjun, Yibao, and Dacheng Guang were all dragon elephants of the Dharma. The master transmitted the 'Yogacarabhumi-sastra' and the tenets of the Vijnanavada school, which he had learned from the master Silabhadra in the Western Regions, to Kuiji (according to his biography). Chan Master Farong of Niutou Mountain was a native of Yanling in Runzhou, with the surname Wei. In his youth, he was well-versed in the classics and histories. Later, he read extensively the 'Prajna Sutra' and understood the principle of emptiness. One day, he sighed and said, 'The secular classics of Confucianism and Taoism are not the ultimate path to liberation; the correct view of the 'Prajna Sutra' is the ship for transcending the world.' Therefore, he went into seclusion on Maoshan Mountain and became a monk after tonsure. Later, he entered the northern cliffs of Youqi Temple on Niutou Mountain in Jiankang to live in seclusion.
石室宴坐觀心。有百鳥獻華之異。虎狼圍所居。四祖攝度之(傳燈錄)。
辛卯五年。帝為穆太后于慶善宮造慈德寺。及於昭陵立瑤臺寺。敕法師玄琬。于苑內德業寺為皇后寫佛藏經。又于延興寺更造藏經。並委琬監護。壬辰六年。詔以太原舊第為天宮寺。追奉穆太后。于臺城西真安城內為穆太后又造寺。亦名弘福(辨正錄) 癸巳七年敕禁堰寨取魚者。並斷屠殺。度僧尼三千人(辨正錄)。
貞觀九年四月。太上皇崩。十一月詔曰。三乘結轍濟度為先。八正歸依慈悲為主。流智慧之海膏澤群生。剪煩惱之林津樑品物。任真體道理葉至仁。妙果勝因事符積善。朕欽若金輪恭膺寶命。至德之訓無遠不思。大聖之規無幽不察。欲使人免蓋纏家臻仁壽。比緣喪亂僧徒減少。華臺寶塔窺戶無人。紺發青蓮櫛風沐雨。眷言凋毀良用憮然。其天下諸州有寺之處。宜度僧尼數以三千為限。其州有大小。地有華夷。當處所度多少。有司詳定務取德業精明。其往因減省還俗。及私度白衣之徒。若行業可稱通在取限。必無人可取亦任其闕數比聞多有僧徒溺於流俗。或假託鬼神妄傳妖怪。或謬稱醫巫左道求利。或灼鉆膚體駭俗驚愚。或造詣官曹囑致贓賄。凡此等類大虧聖教。朕情在護持。必無寬貸。自今宜令所司依附內律參以金
【現代漢語翻譯】 現代漢語譯本 石室宴坐觀心，有百鳥獻花的奇異景象，虎狼環繞他居住的地方。四祖攝受並度化了他（出自《傳燈錄》）。
辛卯五年，皇帝爲了穆太后在慶善宮建造慈德寺，並且在昭陵建立瑤臺寺。敕令法師玄琬在苑內的德業寺為皇后抄寫《佛藏經》，又在延興寺重新建造藏經，並委任玄琬監督管理。壬辰六年，詔令將太原的舊宅改為天宮寺，追奉穆太后。在臺城西邊的真安城內為穆太后又建造寺廟，也叫做弘福寺（出自《辨正錄》）。癸巳七年，敕令禁止在堰寨捕魚的人，並且禁止屠殺，度化僧尼三千人（出自《辨正錄》）。
貞觀九年四月，太上皇駕崩。十一月，皇帝下詔說：『三乘（Sānyāna，聲聞乘、緣覺乘、菩薩乘）的教法如同車轍，以濟度眾生為先；八正道（Aṣṭāṅgamārga，八正道）的歸依以慈悲為根本。要像智慧的海洋一樣滋潤萬物，像剪除煩惱的橋樑一樣引導眾生。傚法真如的本體，道理符合至高的仁愛；修成殊勝的果報，事情符合積累善行。朕敬奉佛法，恭敬地接受天命。至高的德行，無論多麼遙遠都要思念；大聖的規範，無論多麼隱秘都要考察。想要使人民免除災禍，家家戶戶達到仁愛長壽。近來因為喪亂，僧侶減少，華麗的佛寺寶塔空無一人，出家的僧人櫛風沐雨，想到這些衰敗景象，朕深感悲傷。因此，天下各州有寺廟的地方，應該度化僧尼，以三千人為限。各州有大小，土地有華夷之分，應當根據當地情況決定度化人數的多少，由有關部門詳細審定，務必選取德行高尚、精通佛法的人。對於過去因為減少而還俗的僧人，以及私自出家的白衣之徒，如果品行可以稱讚，都可以納入這次度化的範圍。如果實在沒有人可選，也允許空缺。近來聽說有很多僧人沉溺於世俗，或者假借鬼神的名義，胡亂傳播妖怪，或者錯誤地以醫術巫術等左道來謀取利益，或者用燒灼身體等方式來驚嚇愚昧的百姓，或者到官府行賄。凡是這些行為，都嚴重損害了佛教的聲譽。朕的心意在於護持佛教，絕不寬恕。從今以後，應該命令有關部門依據佛教戒律，參考法律條文。』
【English Translation】 English version He sat in meditation in a stone chamber, contemplating his mind. There was the extraordinary phenomenon of hundreds of birds offering flowers, and tigers and wolves surrounded his dwelling. The Fourth Patriarch received and converted him (from the Transmission of the Lamp).
In the fifth year of Xinmao, the emperor built Cide Monastery in Qingshan Palace for Empress Dowager Mu, and Yaotai Monastery was established at Zhaoling. He ordered Dharma Master Xuanwan to transcribe the Buddha-Treasure Sutra for the empress in Deyue Monastery within the imperial garden, and also rebuilt the scripture repository at Yanxing Monastery, entrusting Xuanwan with supervision. In the sixth year of Renchen, an imperial edict designated the old residence in Taiyuan as Tiangong Monastery to honor Empress Dowager Mu. Another monastery was built for Empress Dowager Mu within Zhen'an City west of the Taicheng, also named Hongfu (from the Bianzheng Lun). In the seventh year of Guisi, an imperial edict prohibited those who used weirs to catch fish and banned slaughtering, ordaining three thousand monks and nuns (from the Bianzheng Lun).
In the fourth month of the ninth year of Zhenguan, the Supreme Emperor passed away. In the eleventh month, an imperial edict stated: 'The teachings of the Three Vehicles (Sānyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are like wheel tracks, prioritizing the salvation of beings; the refuge of the Eightfold Path (Aṣṭāṅgamārga) is rooted in compassion. Like an ocean of wisdom, it nourishes all beings; like a bridge that cuts through afflictions, it guides all things. Emulating the essence of Suchness, the principles align with supreme benevolence; cultivating excellent results, actions conform to accumulating good deeds. I revere the Dharma and respectfully accept the mandate of Heaven. The teachings of supreme virtue, no matter how distant, must be contemplated; the standards of the great sage, no matter how hidden, must be examined. I wish to free the people from calamities and bring benevolence and longevity to every household. Recently, due to the chaos of war, the number of monks has decreased, and the magnificent temples and pagodas are empty. The ordained monks endure wind and rain, and I am deeply saddened by these signs of decline. Therefore, in all the prefectures of the realm where there are monasteries, monks and nuns should be ordained, limited to three thousand people. The prefectures vary in size, and the lands are divided into civilized and uncivilized regions. The number of ordinations should be determined according to local conditions, with detailed review by the relevant departments, ensuring that those selected are virtuous and proficient in the Dharma. Those monks who previously returned to lay life due to reduction, as well as those who privately became monks as laypeople, if their conduct is commendable, may be included in this ordination. If there is truly no one suitable, vacancies are permitted. Recently, I have heard that many monks are indulging in worldly customs, or falsely invoking ghosts and spirits, spreading strange tales, or wrongly using medicine and witchcraft to seek profit, or shocking the ignorant by burning their bodies, or bribing officials. All these actions severely damage the reputation of Buddhism. My intention is to protect Buddhism and will not tolerate such behavior. From now on, the relevant departments should be ordered to follow the Buddhist precepts, referring to the laws.'
科明為條制(唐書舊史)。
丙甲貞觀十年。皇太子承干問張士衡曰。事佛營福其應如何。對曰。事佛在清凈仁恕。如貪惏(力南反)驕虐。雖傾財事之無損於禍。且善惡必報若影赴形。聖人之言備矣。為君明。為臣忠。為子孝。則福祚永。反是則禍至矣。士衡以此言矯太子心。太子承干終於失德。貞觀十七年廢承干為庶人。立晉王治為皇太子。
氏族志 貞觀十二年正月。吏部尚書高士廉黃門侍郎韋挺禮部侍郎令(盧丁反)狐德棻中書侍郎岑文字撰氏族志成。以黃門侍郎崔民干為第一。帝不允。乃更命刊定。專以今朝品秩為高下。於是以皇族為首。外戚次之。降崔民干第三凡二百九十三姓。千六百五十一家。頒于天下(唐書)。
杜順和尚 名法順。生壅州杜氏。少時隋文帝敬重給月俸供之。至是帝素敬重。常引入宮奉之如佛。順集華嚴法界觀。弟子智儼傳其教。貞觀十四年五月順示寂(本傳)。
壬寅貞觀十六年五月。帝為太穆皇后追福于弘福寺。手疏愿文曰。聖哲之所尚者孝也。仁人之所愛者親也。朕幼荷鞠育之恩。長蒙教養之訓。蓼莪之念何日云忘。罔極之情昊天匪報。興言永慕但切深哀。欲報靡因唯憑冥助。敬以絹二百疋奉慈悲大教。倘至誠有感。冀消過往之愆為善有因。庶獲后
【現代漢語翻譯】 現代漢語譯本 科明為條制（《唐書·舊史》記載）。
丙甲貞觀十年，皇太子李承乾問張士衡說：『事奉佛，營造功德，應該如何做？』張士衡回答說：『事奉佛在於清凈仁恕。如果貪婪、驕橫、暴虐，即使傾盡家財來事奉佛，也無法避免災禍。善惡必有報應，就像影子跟隨形體一樣，聖人的話已經說得很明白了。』為君的賢明，為臣的忠誠，為子的孝順，這樣福運就能長久；反之，災禍就會降臨。』張士衡用這些話來匡正太子的心。太子李承乾最終還是失去了德行，貞觀十七年被廢為庶人，立晉王李治為皇太子。
氏族志 貞觀十二年正月，吏部尚書高士廉、黃門侍郎韋挺、禮部侍郎令狐德棻、中書侍郎岑文字撰寫《氏族志》完成。原先以黃門侍郎崔民干為第一等，唐太宗不同意，於是下令重新刊定，專門以當今朝廷的品秩高低來作為評判標準。因此以皇族為首，外戚次之，降低崔民干為第三等，總共二百九十三姓，一千六百五十一戶，頒佈于天下（《唐書》記載）。
杜順和尚，名法順，生於雍州杜氏。年少時，隋文帝敬重他，每月供給俸祿供養他。到了貞觀年間，唐太宗一向敬重他，常常請他入宮，像對待佛一樣供奉他。杜順和尚著有《華嚴法界觀》，弟子智儼傳授他的教義。貞觀十四年五月，杜順和尚圓寂（《本傳》記載）。
壬寅貞觀十六年五月，唐太宗爲了給太穆皇后追 phúc (追 phúc: 追思祈福)在弘福寺舉行佛事，親手書寫愿文說：『聖賢所崇尚的是孝道，仁人所愛的是親情。朕年幼時承受母親的養育之恩，長大后蒙受教誨的訓導，感念蓼莪的思念之情，哪一天能夠忘記？浩瀚無邊的恩情，上天也難以報答。提起這些，永遠思慕，只有深深的悲哀。想要報答卻無從下手，只能憑藉冥冥之中的幫助。恭敬地用絹二百匹奉獻給慈悲的佛法，如果至誠能夠感動上天，希望消除過去所犯的過錯，為行善種下因緣，或許能夠獲得後世的 phúc ( phúc: 福報)。』
【English Translation】 English version Ke Ming's regulations (as recorded in the Old History of the Tang Dynasty).
In the year Bingjia, the tenth year of the Zhenguan era, Crown Prince Chengqian (Chengqian: Crown Prince's name) asked Zhang Shiheng, 'How should one serve the Buddha and cultivate merit?' Zhang Shiheng replied, 'Serving the Buddha lies in purity, kindness, and forgiveness. If one is greedy, arrogant, and tyrannical, even if one exhausts one's wealth in serving the Buddha, it will not avert disaster. Good and evil are inevitably rewarded, just as a shadow follows a form. The words of the sages are complete. For a ruler to be wise, for a minister to be loyal, for a son to be filial, then blessings will be everlasting; conversely, disaster will come.' Zhang Shiheng used these words to correct the Crown Prince's heart. Crown Prince Chengqian ultimately lost his virtue and was demoted to a commoner in the seventeenth year of the Zhenguan era. Prince Zhi of Jin was established as the Crown Prince.
Genealogical Records In the first month of the twelfth year of the Zhenguan era, Gao Shilian (Gao Shilian: Minister of Civil Affairs), Wei Ting (Wei Ting: Vice Director of the Chancellery), Linghu Defen (Linghu Defen: Vice Minister of Rites), and Cen Wenben (Cen Wenben: Vice Director of the Secretariat) completed the compilation of the 'Genealogical Records'. Initially, Cui Migan (Cui Migan: Vice Director of the Chancellery) was ranked first, but Emperor Taizong did not approve. Therefore, he ordered a revision, using the current ranks in the court as the sole criterion. Thus, the imperial family was placed first, followed by the maternal relatives, and Cui Migan was demoted to third place, totaling two hundred and ninety-three surnames and one thousand six hundred and fifty-one households, which were promulgated throughout the empire (as recorded in the Book of Tang).
Monk Dushun, whose name was Fashun, was born into the Du family of Yongzhou. In his youth, Emperor Wen of the Sui Dynasty respected him and provided him with a monthly stipend. During the Zhenguan era, Emperor Taizong always respected him and often invited him into the palace, treating him like a Buddha. Monk Dushun wrote the 'Hua Yan Dharma Realm Contemplation', and his disciple Zhiyan transmitted his teachings. In the fifth month of the fourteenth year of the Zhenguan era, Monk Dushun passed away (as recorded in his biography).
In the year Renyin, the fifth month of the sixteenth year of the Zhenguan era, Emperor Taizong, in order to seek blessings for Empress Taimu (Taimu: Empress's posthumous title) at Hongfu Temple, personally wrote a vow, saying, 'What the sages admire is filial piety, and what the benevolent love is affection for their relatives. I received the grace of my mother's nurturing in my youth and the guidance of her teachings in my adulthood. When will I forget the thoughts of the 'Liao E' (Liao E: a poem about missing parents)? The boundless kindness is difficult to repay even by Heaven. Speaking of this, I am forever longing, only with deep sorrow. I want to repay but have no way to start, I can only rely on the help in the dark. I respectfully offer two hundred bolts of silk to the compassionate Dharma, if sincerity can move Heaven, I hope to eliminate the faults of the past, sow the seeds for doing good, and perhaps obtain blessings in the afterlife.'
緣之慶(弘明集)。又敕為穆太后寫佛大藏經。敕選法師十人挍正。
癸卯貞觀十七年二月。帝問諫議大夫褚遂良曰。舜造漆器諫者十餘人。此何足諫。對曰。奢侈者危亡之本。漆器不已。將以金玉為之。忠臣愛君必防其漸。若禍亂已成無所復諫矣。帝曰。然朕有過。卿亦當諫其漸。帝曰。人主唯有一心。而攻之者甚眾。或以勇力。或以辯口。或以謟諛或以奸詐。或以嗜慾。輻輳攻之。各求自售以取寵祿。人主少懈而受其一則危亡隨之。此其所以難也(帝紀)。
凌煙閣 帝命圖畫功臣。趙公長孫無忌。趙郡元王李孝恭。萊成公杜如晦。鄭文貞公魏徴。梁公房玄齡。申公高士廉。鄂公尉遲敬德。衛公李靖。宋公蕭瑀。褒忠壯公段志玄。夔公劉弘基。蔣忠公屈突通。鄖節公殷開山。譙襄公柴紹。邳襄公長孫順德。鄖公張亮。陳公侯君集。郯襄公張公謹。廬程知節。永興文懿公虞世南。渝襄公劉政會。莒公唐儉。英公李世績。胡壯公秦叔寶于凌煙閣(忠義傳)。
豐干禪師寒山拾得 豐干垂跡天臺山國清寺。庵于藏殿西北隅。乘一虎游松徑。見一子可年十歲。扣之無家無姓。師引之歸寺養于廚所。號曰拾得。有一貧士。從寒巖來。曰寒山子。三人相得歡甚。是年豐干雲遊。適閭丘胤來守臺州。俄患頭風
【現代漢語翻譯】 現代漢語譯本：緣之慶（出自《弘明集》）。又奉皇帝的命令為穆太后抄寫佛大藏經，並敕選十位法師進行校正。
貞觀十七年（癸卯年）二月，唐太宗問諫議大夫褚遂良說：『舜帝制造漆器，有十幾個人進諫，這有什麼值得進諫的？』褚遂良回答說：『奢侈是危亡的根本。如果製造漆器不停止，接下來就會製造金玉器物。忠臣愛護君主，必定要防微杜漸。如果禍亂已經形成，那就沒有什麼可以進諫的了。』唐太宗說：『說得對，朕有過失，你也要逐漸地勸諫我。』唐太宗說：『君主只有一顆心，而攻擊他的人卻很多，有的人用勇力，有的人用辯才，有的人用諂媚，有的人用奸詐，有的人用嗜慾，像車輻一樣聚集起來攻擊他，各自想推銷自己以求得寵幸和俸祿。君主稍微懈怠而接受了其中一種，那麼危亡就會隨之而來。這就是君主之所以難當的原因啊。』（出自《帝紀》）
凌煙閣：唐太宗命令畫像功臣。趙公長孫無忌（人名），趙郡元王李孝恭（人名），萊成公杜如晦（人名），鄭文貞公魏徵（人名），梁公房玄齡（人名），申公高士廉（人名），鄂公尉遲敬德（人名），衛公李靖（人名），宋公蕭瑀（人名），褒忠壯公段志玄（人名），夔公劉弘基（人名），蔣忠公屈突通（人名），鄖節公殷開山（人名），譙襄公柴紹（人名），邳襄公長孫順德（人名），鄖公張亮（人名），陳公侯君集（人名），郯襄公張公謹（人名），廬程知節（人名），永興文懿公虞世南（人名），渝襄公劉政會（人名），莒公唐儉（人名），英公李世績（人名），胡壯公秦叔寶（人名）于凌煙閣。（出自《忠義傳》）
豐干禪師、寒山、拾得：豐干禪師在天臺山國清寺顯現軌跡，在藏殿西北角結庵。他常騎著老虎在松樹林間遊玩。有一天，他看見一個孩子大約十歲，詢問他，他沒有家也沒有姓。豐干禪師便帶他回寺，在廚房裡撫養，給他取名叫拾得。有一個貧寒的士人，從寒巖來，自稱寒山子。這三個人相處得非常融洽。那一年，豐干禪師雲遊四方。適逢閭丘胤來擔任臺州太守，不久就得了頭痛病。
【English Translation】 English version: Yuan Zhiqing (from 'Hongming Ji'). Furthermore, an imperial order was issued to transcribe the Buddhist Tripitaka for Empress Mu, and ten Dharma masters were selected by imperial decree to proofread it.
In the second month of the seventeenth year of the Zhenguan era (Gui Mao year), Emperor Taizong asked the Admonishing Grand Master Chu Suiliang, 'Emperor Shun made lacquerware, and more than ten people remonstrated. What is there to remonstrate about this?' Chu Suiliang replied, 'Extravagance is the root of peril and ruin. If lacquerware is not stopped, then gold and jade objects will be made next. Loyal ministers who love their ruler must prevent problems before they arise. If disaster has already occurred, there is nothing left to remonstrate about.' Emperor Taizong said, 'That's right, if I have faults, you should also gradually advise me.' Emperor Taizong said, 'The ruler has only one heart, but those who attack him are numerous. Some use courage and strength, some use eloquence, some use flattery, some use treachery, and some use desires, converging like spokes to attack him, each seeking to promote themselves to gain favor and emolument. If the ruler is slightly negligent and accepts one of them, then peril and ruin will follow. This is why it is so difficult to be a ruler.' (From 'Emperor's Records')
Lingyan Pavilion: The Emperor ordered portraits of meritorious officials to be painted. Duke Zhao, Changsun Wuji (person's name); Prince Yuan of Zhao, Li Xiaogong (person's name); Duke Laicheng, Du Ruhui (person's name); Duke Zheng Wenzhen, Wei Zheng (person's name); Duke Liang, Fang Xuanling (person's name); Duke Shen, Gao Shilian (person's name); Duke E, Yuchi Jingde (person's name); Duke Wei, Li Jing (person's name); Duke Song, Xiao Yu (person's name); Duke Baozhongzhuang, Duan Zhixuan (person's name); Duke Kui, Liu Hongji (person's name); Duke Jiangzhong, Qutu Tong (person's name); Duke Yun Jie, Yin Kaishan (person's name); Duke Qiao Xiang, Chai Shao (person's name); Duke Pi Xiang, Changsun Shunde (person's name); Duke Yun, Zhang Liang (person's name); Duke Chen, Hou Junji (person's name); Duke Tan Xiang, Zhang Gongjin (person's name); Lu Cheng Zhijie (person's name); Duke Yongxing Wenyi, Yu Shinan (person's name); Duke Yu Xiang, Liu Zhenghui (person's name); Duke Ju, Tang Jian (person's name); Duke Ying, Li Shiji (person's name); Duke Hu Zhuang, Qin Shubao (person's name) in Lingyan Pavilion. (From 'Biographies of Loyalty and Righteousness')
Zen Master Fenggan, Hanshan, Shide: Zen Master Fenggan left his traces at Guoqing Temple on Mount Tiantai, building a hermitage in the northwest corner of the scripture hall. He often rode a tiger, wandering through the pine paths. One day, he saw a child about ten years old. When asked, the child had no family or surname. The master brought him back to the temple and raised him in the kitchen, naming him Shide. A poor scholar came from Cold Cliff, calling himself Hanshanzi. The three of them got along very well. That year, Fenggan traveled around. It happened that Lu Qiuyin came to serve as the governor of Taizhou, and soon suffered from headaches.
。豐干至其家。自謂善療其疾。閭丘見之。師持凈水灑之即愈。問所從來。曰天臺國清。曰彼有賢達否。干曰。寒山文殊拾得普賢宜就見之。閭丘見之。三日到寺訪豐干遺蹟。謁二大士。閭丘拜之。二士走曰。豐干饒舌彌陀。不識禮我何為。遁入巖穴。其穴自合。寒拾有詩散題山林間。寺僧集之成卷。版行於世(國清寺記碑刻)。
遺教經 貞觀十八年。帝敕曰。如來滅度以末代澆浮付囑國王大臣護持佛法。然僧尼出家戒行須備。若縱情放逸觸途煩惱。關涉人間動違經律。既失如來玄妙之旨。又虧國王受付之義。遺教經是佛涅槃所說。戒勒弟子甚為詳要。末俗緇素並不崇奉。大道將隱微言且絕。永懷聖教用思弘闡。宜令所司差書手十人。多寫經本務盡施行。其京官五品以上及諸州刺史各付一卷。若見僧尼業行與經文不同。宜公私勸勉必使遵行(見唐書舊史並文館辭林)。
十九年二月。帝自將伐高麗不克。九月班師。二十年三月車駕至長安。釋智則者止辯才寺。房居蕭然眾呼為狂者。智則曰。道他狂者不知自狂。出家離俗只貪衣食。行住遮障鎖門鎖櫃。種種聚斂役役不安。此而非狂更無狂者。乃撫掌大笑遽然而去(僧傳)。
風涇高王 釋法聰說法于浙西之蘇杭嘉興縣。有神曰高王。降其祝曰。為
【現代漢語翻譯】 現代漢語譯本：豐干來到了閭丘胤的家，自認為能夠治好他的病。閭丘胤見到豐干，豐干用凈水灑在他身上，病就好了。閭丘胤問豐干從哪裡來，豐干說來自天臺山國清寺（Guoqing Temple of Tiantai Mountain）。閭丘胤問那裡是否有賢達之人，豐干說：『寒山（Hanshan，文殊菩薩化身）和拾得（Shide，普賢菩薩化身）就是文殊（Manjusri）和普賢（Samantabhadra）菩薩的化身，你應該去拜見他們。』閭丘胤去拜見了寒山和拾得。三天後，閭丘胤來到國清寺，尋找豐乾的遺蹟，並去拜謁寒山和拾得兩位大士。閭丘胤向他們跪拜，兩位大士卻跑開了，說：『豐干真是多嘴的阿彌陀佛（Amitabha）！竟然不認識我們，向我們行禮做什麼？』說完就遁入了巖穴，那巖穴也自動合上了。寒山和拾得的詩散落在山林間，寺里的僧人將它們收集起來，編完成的書卷，刊印於世（見《國清寺記碑刻》）。 貞觀（Zhenguan）十八年，唐太宗下詔說：『如來（Tathagata）滅度后，將末法時代澆薄浮躁的風氣，囑託給國王大臣來護持佛法。然而僧尼出家修行，戒律必須完備。如果放縱情慾，觸處都是煩惱，牽涉到人間事務，就會違背經律。這樣既失去了如來玄妙的旨意，又辜負了國王接受囑託的意義。《遺教經》（Yijiao Jing）是佛陀涅槃時所說的，告誡弟子非常詳細重要。末世的僧人和俗人都不崇尚奉行，大道將要隱沒，精妙的言辭也將斷絕。我永遠懷念聖教，用心思考如何弘揚闡釋，應該命令有關部門挑選十名書法家，多抄寫經書，務必全面施行。京城五品以上的官員以及各州的刺史，每人發給一卷。如果發現僧尼的行業與經文不符，應該公開或私下勸勉，務必使他們遵照奉行（見《唐書舊史》和《文館辭林》）。』 貞觀十九年二月，唐太宗親自率兵征討高麗（Goguryeo），沒有成功。九月班師回朝。貞觀二十年三月，皇帝的車駕到達長安（Chang'an）。有位名叫智則（Zhize）的僧人住在辯才寺（Biancai Temple），他的住處簡陋冷清，人們都稱他為瘋子。智則說：『只知道說別人是瘋子，卻不知道自己才是瘋子。出家離俗，只貪圖衣食，一舉一動都設定障礙，鎖門鎖櫃，種種聚斂，忙忙碌碌，不得安寧。如果這還不是瘋子，那就沒有更瘋的人了。』於是拍手大笑，突然離開了（見《僧傳》）。 風涇高王（Fengjing Gaowang）：釋法聰（Shifa Cong）在浙西的蘇杭嘉興縣說法。有一位神名叫高王（Gaowang），降下神祝說：
【English Translation】 English version: Fenggan arrived at Lü Qiu Yin's home, believing he could cure his illness. When Lü Qiu Yin saw Fenggan, Fenggan sprinkled pure water on him, and he was healed. Lü Qiu Yin asked Fenggan where he came from, and Fenggan said he came from Guoqing Temple of Tiantai Mountain. Lü Qiu Yin asked if there were any virtuous people there, and Fenggan said, 'Hanshan (incarnation of Manjusri Bodhisattva) and Shide (incarnation of Samantabhadra Bodhisattva) are the incarnations of Manjusri and Samantabhadra Bodhisattvas, you should go and see them.' Lü Qiu Yin went to visit Hanshan and Shide. Three days later, Lü Qiu Yin came to Guoqing Temple, looking for Fenggan's traces, and went to pay homage to the two great masters, Hanshan and Shide. Lü Qiu Yin bowed to them, but the two masters ran away, saying, 'Fenggan is such a talkative Amitabha! He doesn't even recognize us, what is he doing bowing to us?' After saying that, they disappeared into a cave, and the cave closed automatically. Hanshan and Shide's poems were scattered in the mountains and forests, and the monks in the temple collected them, compiled them into a book, and published them to the world (see 'Records of Guoqing Temple'). In the eighteenth year of Zhenguan, Emperor Taizong issued an edict saying: 'After the Tathagata's passing, he entrusted the decadent and frivolous atmosphere of the Dharma-ending Age to the kings and ministers to protect the Buddha-dharma. However, monks and nuns who leave home to cultivate must have complete precepts. If they indulge in desires, everywhere will be troubles, and if they involve themselves in worldly affairs, they will violate the sutras and precepts. In this way, they will lose the profound meaning of the Tathagata and fail the meaning of the king receiving the entrustment. The Yijiao Jing is what the Buddha said at the time of Nirvana, and it warns disciples in great detail and importance. The monks and laypeople of the degenerate age do not respect and practice it, the great path will be hidden, and the subtle words will be cut off. I will always cherish the holy teachings and think carefully about how to promote and explain them. The relevant departments should be ordered to select ten calligraphers to copy the scriptures extensively and ensure that they are fully implemented. Officials of the fifth rank and above in the capital and the governors of various states should each be given a copy. If it is found that the conduct of monks and nuns does not conform to the scriptures, they should be publicly or privately persuaded to ensure that they follow them (see 'Old History of the Tang Dynasty' and 'Cilin of the Wenguan').' In the second month of the nineteenth year of Zhenguan, Emperor Taizong personally led troops to conquer Goguryeo, but was unsuccessful. In September, the army returned to the court. In the third month of the twentieth year of Zhenguan, the emperor's carriage arrived in Chang'an. A monk named Zhize lived in Biancai Temple, his residence was simple and desolate, and people called him a madman. Zhize said, 'They only know how to say that others are madmen, but they don't know that they themselves are madmen. Leaving home to renounce the world, they only covet food and clothing, setting up obstacles in every move, locking doors and cabinets, accumulating all kinds of things, busy and restless. If this is not madness, then there is no one more mad.' Then he clapped his hands and laughed loudly, and suddenly left (see 'Biographies of Eminent Monks'). Fengjing Gaowang: Shifa Cong preached the Dharma in the counties of Suzhou, Hangzhou, and Jiaxing in western Zhejiang. A god named Gaowang descended and gave the following blessing:
我請聰法師來。受菩薩戒。居人依其言而請之戒訖。又降祝曰。自今以往酒肉五辛一切悉斷。后若祈福可請僧眾在廟設齋行道。歷二年。秀州海鹽縣神曰。鄱陽府君因常祭降祝曰。為我請聰法師講涅槃經。眾乃迎師就講。神又降祝曰。神道業障多有苦惱。自聽法來身鱗甲內已息細蟲啖苦。愿為我請師更講大品。師復為講之。神降祝謝(高僧傳)。
貞觀二十二年。帝自伐遼而還氣力不逮。乃留神大教。八月問玄奘法師曰。欲植法門之益。何所宜先。奘曰。眾生寢惑非慧莫啟。慧芽抽植法為之資。弘法須人度僧為最。帝曰。賜奘磨衲衣並寶力。奘表謝具前本傳下。九月乙卯詔曰。隋季失御。天下分崩。四海塗炭。八埏鼎沸。朕屬當戡亂親履兵鋒。亟犯風霜宿于馬上。頃加藥餌猶未痊除。比日以來方遂平復。豈非福善之致耶。京城及天下諸州寺各度僧五人。時天下寺三千七百餘所。度僧凡一萬七千餘人(唐舊史)。
皇太子治居春宮。適天時陰晦體倦凄感。追念母儀昊天罔極。慈恩無際。遂鳩材擇地創大慈恩寺。為文德皇后追崇冥福。至是十二月成。又建浮圖。詔選京城宿望五十大德。各度侍者六人居新寺。是月丙辰太子備寶車五十乘迎諸大德。並彩亭寶剎數百具。奉安新得梵夾諸經及瑞像舍利等。敕太常九
【現代漢語翻譯】 現代漢語譯本：我請聰法師來傳授菩薩戒。當地居民聽從他的建議，請他傳戒完畢。聰法師又降下祝願說：『從今以後，酒、肉、五辛（蔥、蒜、韭菜、薤、興渠）一切都要斷絕。以後如果祈福，可以請僧眾在廟裡設齋行道。』過了兩年，秀州海鹽縣的神，名叫鄱陽府君（地方神祇），因為經常接受祭祀而降下祝願說：『為我請聰法師講解《涅槃經》。』眾人於是迎接聰法師前去講解。神又降下祝願說：『神道業障深重，有很多苦惱。自從聽法以來，我身上的鱗甲內已經停止了細蟲的啃噬之苦。希望為我請法師再次講解《大品般若經》。』聰法師又為他講解，神降下祝願表示感謝（出自《高僧傳》）。 貞觀二十二年，唐太宗親自征討遼東回來后，感到氣力不支。於是更加重視佛法。八月，他問玄奘法師說：『想要種植佛法的利益，什麼事情應該優先做呢？』玄奘回答說：『眾生沉睡在迷惑之中，沒有智慧就無法開啟。智慧的萌芽抽生和種植，需要佛法的滋養。弘揚佛法需要人才，度化僧人是最重要的。』唐太宗說：『賜予玄奘法師磨衲衣和寶物。』玄奘上表謝恩，具體內容見之前的本傳下。九月乙卯日，皇帝下詔說：『隋朝末年失去統治，天下分裂崩壞，百姓生活在水深火熱之中，四海動盪不安。我親自率領軍隊平定叛亂，經常冒著風霜，睡在馬背上。近來服用藥物，仍然沒有完全痊癒。最近這些日子以來，才逐漸恢復健康。這難道不是因為我行善積福的緣故嗎？』京城和天下各州的寺廟，各自度化僧人五人。當時天下有寺廟三千七百多所，度化的僧人總共有一萬七千多人（出自《唐舊史》）。 皇太子李治居住在春宮（太子居所）。正趕上天氣陰沉昏暗，身體疲倦，感到淒涼悲傷。追念母親文德皇后，感到她的恩德像天一樣廣大，沒有窮盡，她的慈愛恩情沒有邊際。於是募集木材，選擇地點，建立了大慈恩寺，為文德皇后追薦冥福。到這年十二月建成。又建造了佛塔。下詔選拔京城德高望重的五十位大德高僧，每人度化六名侍者，居住在新寺廟裡。這月丙辰日，太子準備了五十輛寶車，迎接各位大德高僧，還有彩亭寶剎幾百具，恭敬地安放新得到的梵文佛經和瑞像舍利等。敕令太常寺的官員安排音樂，用宮廷的禮儀來迎接。
【English Translation】 English version: I invited Dharma Master Cong to transmit the Bodhisattva precepts. The local residents followed his advice and invited him to complete the precept transmission. Dharma Master Cong then bestowed blessings, saying: 'From now on, alcohol, meat, and the five pungent spices (onions, garlic, leeks, shallots, and asafoetida) must all be abstained from. In the future, if you pray for blessings, you can invite monks to set up a vegetarian feast and practice the Way in the temple.' After two years, the god of Haiyan County in Xiuzhou, named Lord Poyang (local deity), descended and bestowed blessings because he regularly received sacrifices, saying: 'Please invite Dharma Master Cong to lecture on the Nirvana Sutra.' The people then welcomed Dharma Master Cong to lecture. The god then descended and bestowed blessings, saying: 'The karmic obstacles of the divine realm are heavy, and there is much suffering. Since listening to the Dharma, the suffering of tiny insects gnawing within my scales has ceased. I wish for you to invite the Dharma Master to lecture on the Mahaprajnaparamita Sutra again.' Dharma Master Cong lectured for him again, and the god descended and bestowed blessings to express his gratitude (from 'Biographies of Eminent Monks'). In the twenty-second year of the Zhenguan era, Emperor Taizong of Tang felt his strength failing after personally campaigning in Liaodong. He then paid more attention to Buddhism. In August, he asked Dharma Master Xuanzang, 'If we want to cultivate the benefits of the Dharma, what should be done first?' Xuanzang replied, 'Sentient beings are asleep in delusion, and without wisdom, they cannot be awakened. The sprouting and cultivation of wisdom require the nourishment of the Dharma. Promoting the Dharma requires people, and ordaining monks is the most important.' Emperor Taizong said, 'I bestow upon Dharma Master Xuanzang a worn-out robe and treasures.' Xuanzang submitted a memorial of thanks, the details of which can be found in the previous biography. On the day of Yimao in September, the emperor issued an edict, saying: 'At the end of the Sui Dynasty, the government lost control, the empire was divided and collapsed, the people lived in misery, and the four seas were in turmoil. I personally led the army to quell the rebellion, often braving wind and frost, sleeping on horseback. Recently, I have been taking medicine, but I have not fully recovered. Only in recent days have I gradually regained my health. Is this not due to my good deeds and accumulated blessings?' The temples in the capital and in all the prefectures throughout the empire each ordained five monks. At that time, there were more than three thousand seven hundred temples in the empire, and a total of more than seventeen thousand monks were ordained (from 'Old History of the Tang Dynasty'). Crown Prince Zhi resided in the Spring Palace (the residence of the Crown Prince). It happened to be a time of gloomy weather, physical fatigue, and a feeling of sadness. Recalling his mother, Empress Wende, he felt that her kindness was as vast as the sky, without end, and her loving grace was boundless. Therefore, he gathered materials and selected a site to build the Great Ci'en Temple, to dedicate merit to Empress Wende in the afterlife. It was completed in December of that year. He also built a pagoda. He issued an edict selecting fifty eminent monks of high virtue and reputation from the capital, each to ordain six attendants to reside in the new temple. On the day of Bingchen in this month, the Crown Prince prepared fifty treasure carriages to welcome the eminent monks, as well as hundreds of decorated pavilions and treasure banners, and respectfully placed the newly obtained Sanskrit scriptures and auspicious image relics, etc. He ordered the officials of the Taichang Temple to arrange music and use courtly rituals to welcome them.
部樂及長安萬年音樂京城諸寺華幡導引入寺。帝御安福門樓執罏致敬。經像過盡始罷。皇情大悅。高宗既即位。親制大慈恩寺碑(唐典)。
己酉貞觀二十三年。夏四月。帝有疾。五月崩。六月大子即位。八月葬文皇帝于昭陵。廟號太宗(本紀)。
高宗
治。字為善。太宗第九子。初封晉王。在位三十四年。壽五十六歲 永徽(六)顯慶(五)龍朔(三)麟德(二)干封(二)總章(二)咸亨(四)上元(二)儀鳳(三)調露(元)永隆(一)開耀(一)永淳(一)弘道(一)。
庚戌永徽元年辛亥二年。
四祖道信大師尊者 姓司馬氏。世居河內。徙居蘄州廣濟縣。今淮西也。生而超異。幼慕空宗諸解脫門。宛如宿習。既嗣祖位。脅不致席僅六十年。唐高祖武德七年住蘄之破頭山。今雙峰山也。貞觀中太宗聞其風三詔。尊者不起。又詔之。帝謂使臣曰。今復不從吾命即取首來。使道上意。師引頸待刃。使者還奏之。帝嘉嘆慰諭甚厚。至是尊者居山已二十載矣。一日往黃梅縣。路逢一小兒。可七歲許。問之曰。汝何姓。兒曰姓即有非常姓。祖曰。是何姓。兒曰是佛性。祖曰。汝無姓耶。兒曰姓空故無。祖默識其法器。令侍者至其母所。乞令出家。母以其宿緣故遂舍之。祖為剃度名弘
忍。其後乃命曰。昔如來傳正法眼轉至於我。我今付汝並於衣缽。聽吾偈。曰。華種有生性。因地花生生大緣與信合。當生生不生。至是永徽二年閏九月四日。誡門人曰。一切諸法悉皆解脫。汝等各各護念流化未來。言訖安坐而逝。壽七十二。塔于本山。明年四月八日塔戶自開。儀相如生。代宗大曆中謚曰大醫禪師。塔曰慈雲(正宗記)。尊者嘗至建康牛頭山。攝融禪師列派曰旁出。
甲寅永徽五年。帝特旨度沙彌窺基為大僧。入大慈恩寺。參譯經正義。基鄂忠武公尉遲敬德猶子也。居長安。初玄奘法師就其父求之出家。基每覽疏記過目成誦。義亦頓解善大小乘。從奘師受瑜伽唯識宗旨。著論凡百部。時號百本論師。性豪侈每出必治三車。經書食饌。時呼之曰三車法師。永淳元年入滅。壽五十一。有詔傷悼。御製畫像贊。敕葬樊川北渠。近奘法師之塋。京兆終南山宣律師持律精嚴感天廚供養。每薄基三車之玩。基訪律師。日過午天饌不至。基辭去天乃來。律師責以後時。天曰。適大乘菩薩在此。翊衛嚴甚故無自而入。律師聞之大驚。於是遐邇增敬。基公啟宗曰慈恩(本傳)。
慈恩教 初天竺國無著大士。頻升知足天宮。咨參慈氏唯識宗旨。及其弟天親菩薩生西度羅閱國。發明大乘。遂相與制論。天竺代
【現代漢語翻譯】 現代漢語譯本： 忍。其後乃命曰：『昔日如來傳授正法眼，輾轉傳到我這裡。我今天傳付給你，並把衣缽也給你。』聽我說偈語：『華種有生性，因地花生生，大緣與信合，當生生不生。』到了永徽二年閏九月四日，告誡門人說：『一切諸法都能夠解脫。你們各自守護正念，流傳教化于未來。』說完安然坐化而逝，享年七十二歲，塔葬在本山。第二年四月八日，塔門自己打開，儀容相貌如同活著一般。代宗大曆年間，謚號為大醫禪師，塔名為慈雲（正宗記）。尊者曾經到建康牛頭山，攝融禪師列其派別為旁出。
甲寅永徽五年，皇帝特旨度沙彌窺基（釋義待查）為大僧，進入大慈恩寺，參與翻譯經書正義。窺基是鄂忠武公尉遲敬德（唐朝名將）的侄子，居住在長安。當初玄奘（唐朝著名高僧）法師向他的父親請求讓他出家。窺基每次閱讀疏記，過目成誦，義理也能立刻理解，精通大小乘佛法。跟隨玄奘法師學習瑜伽唯識宗旨，著作論著共一百部。當時號稱百本論師。他生性豪奢，每次出行必定準備三輛車，分別裝載經書、食物和餐具。當時人們稱他為三車法師。永淳元年圓寂，享年五十一歲。皇帝下詔表示哀悼，御製畫像贊，敕令安葬在樊川北渠，靠近玄奘法師的墓地。京兆終南山的宣律師（唐代律宗高僧）持戒精嚴，感得天廚供養。他常常輕視窺基的三車之樂。窺基拜訪宣律師，過了中午，天廚的供養沒有送來。窺基告辭離去，天廚才送來。宣律師責備天廚來晚了。天廚說：『剛才有大乘菩薩在這裡，護衛非常嚴密，所以無法進入。』宣律師聽了非常驚訝。於是遠近的人更加敬重窺基。窺基公開闡揚宗派，名為慈恩宗（本傳）。
慈恩教：最初天竺國（古印度）的無著（Asanga）大士，經常升到知足天宮（Tushita Heaven），請教彌勒（Maitreya）菩薩唯識宗旨。他的弟弟天親（Vasubandhu）菩薩出生在西印度羅閱國，闡明大乘佛法，於是他們一起製作論著，世代相傳。
【English Translation】 English version: Ren. Thereafter, he then instructed: 'In the past, the Tathagata transmitted the Eye of the True Dharma, which has been passed down to me. Today, I entrust it to you, along with the robe and bowl.' Listen to my verse: 'The seed of a flower has the nature of life, from the ground, flowers are born and grow. When great conditions and faith combine, what should be born will not be born.' On the fourth day of the intercalary ninth month of the second year of Yonghui, he admonished his disciples, saying: 'All dharmas are liberated. Each of you should protect and maintain the mindfulness, and spread the teachings to the future.' After speaking, he sat peacefully and passed away, at the age of seventy-two. His stupa was built on this mountain. On the eighth day of the fourth month of the following year, the stupa door opened by itself, and his appearance was as if he were still alive. During the Dali era of Emperor Daizong, he was posthumously named Great Physician Dhyana Master, and the stupa was named Ci Yun (Compassionate Cloud) (Zhengzong Ji). The Venerable One once went to Niutou Mountain in Jiankang, where Dhyana Master Sherong classified his lineage as a branch.
In the fifth year of Yonghui (Jia Yin year), the Emperor specially ordered the novice monk Kuiji (meaning to be checked) to become a senior monk and enter the Great Ci'en Temple to participate in the translation of the correct meaning of the scriptures. Kuiji was the nephew of Duke Yuchi Jingde (a famous general of the Tang Dynasty), who resided in Chang'an. Initially, Dharma Master Xuanzang (a famous monk of the Tang Dynasty) requested his father to allow him to become a monk. Kuiji could recite the commentaries and records after reading them once, and he could immediately understand the meaning, being proficient in both Mahayana and Hinayana Buddhism. He studied the Yogacara-Vijnanavada doctrines from Master Xuanzang and wrote a total of one hundred treatises. At that time, he was known as the 'Master of a Hundred Treatises'. He was extravagant by nature, and every time he went out, he would prepare three carts, one for scriptures, one for food, and one for utensils. At that time, people called him the 'Three-Cart Dharma Master'. He passed away in the first year of Yongchun, at the age of fifty-one. The Emperor issued an edict expressing his condolences, composed a eulogy for his portrait, and ordered him to be buried in the northern canal of Fanchuan, near the tomb of Dharma Master Xuanzang. The Vinaya Master Xuan of Zhongnan Mountain in Jingzhao (a strict follower of the Vinaya school in the Tang Dynasty) strictly observed the precepts and was rewarded with celestial kitchen offerings. He often looked down on Kuiji's enjoyment of the three carts. Kuiji visited Vinaya Master Xuan, and after noon, the celestial kitchen offerings did not arrive. Kuiji bid farewell and left, and then the celestial kitchen offerings arrived. Vinaya Master Xuan blamed the celestial kitchen for being late. The celestial kitchen said: 'Just now, a Mahayana Bodhisattva was here, and his protection was very strict, so I could not enter.' Vinaya Master Xuan was very surprised to hear this. Therefore, people far and near became more respectful of Kuiji. Kuiji publicly promoted the school, which was named the Ci'en School (Biography).
Ci'en School: Initially, the great master Asanga (meaning to be checked) of Tianzhu (ancient India) often ascended to the Tushita Heaven to consult with Bodhisattva Maitreya (meaning to be checked) on the doctrines of Vijnanavada. His younger brother, Bodhisattva Vasubandhu (meaning to be checked), was born in Luoyue Kingdom in West India and expounded the Mahayana teachings. Therefore, they jointly produced treatises, which were passed down through generations.
有聖賢出弘其教。至正法藏戒賢論師。西天中印度人。年一百有三歲。居王舍城國之那蘭陀寺。會三藏玄奘至。賢遂以瑜伽師地唯識宗旨授。奘東歸。奘以授窺基。基乃網羅舊說廣制疏論。學者宗之。謂之三車法相顯理宗慈恩教。
乙卯永徽六年十月。帝命司空李績赍璽綬。冊宸妃武氏為皇后。廢王皇后。初貞觀二年。太宗召荊州都督武士獲-禾+(尋-口+幾)女入後宮為才人。時年十四。太史奏有女主之兆出之。于感業寺為尼。永徽五年帝召之入宮為昭儀。今冊為皇后。
丙辰顯慶元年。五月。敕天下僧尼有犯國法者。以僧律治之。不得與民同科。十一月天后生子。號曰佛光王。即中宗也。十二月五日為佛光王度僧七人。仍請玄奘法師。為佛光王剃髮為出家(唐書舊史)。
千歲寶掌和尚 西竺中印度人也。生而拳左手。七歲祝髮乃展。因名寶掌。東漢獻帝建安二十四年來至此土。魏晉間東逝。西入蜀禮普賢。留大慈日誦般若等經。有詠之者曰。勞勞玉齒寒。似迸寒泉急。有時中夜坐。階前鬼神泣。一日謂眾曰。吾有愿住世千歲。故以千歲稱之。次游五臺。徙居祝融峰之華嚴．黃梅之雙峰．廬山之東林。尋抵建康會達磨入梁。掌就扣其旨而有悟。武帝高其道臘。延之內庭。未幾
【現代漢語翻譯】 現代漢語譯本：有聖賢出現來弘揚他們的教義。其中有至正法藏戒賢論師（Śīlabhadra，意為『戒行賢善』），他是西天中印度人，當時已經一百零三歲。他居住在王舍城國（Rājagṛha）的那爛陀寺（Nālandā）。當時三藏玄奘（Xuánzàng）到達那裡，戒賢論師就將瑜伽師地論（Yogācārabhūmi-śāstra）和唯識宗（Vijñānavāda）的宗旨傳授給他。玄奘東歸后，將這些教義傳授給窺基（Kuījī）。窺基於是廣泛蒐羅舊說，撰寫疏論，學者們都尊崇他的學說，稱之為三車法相顯理宗慈恩教。 乙卯永徽六年十月，皇帝命令司空李績（Lǐ Jì）攜帶璽綬，冊封宸妃武氏（Wǔ Shì）為皇后，廢黜王皇后。當初在貞觀二年，太宗皇帝召荊州都督武士[獲-禾+(尋-口+幾)]（Wǔ Shìhuò）的女兒入後宮，封為才人，當時她十四歲。太史曾經奏報說有女主將要出現的徵兆。後來她到感業寺出家為尼。永徽五年，皇帝又召她入宮，封為昭儀。現在冊封她為皇后。 丙辰顯慶元年五月，皇帝下令，天下僧尼如有觸犯國家法律的，按照僧侶的戒律來懲治，不得與普通百姓同罪論處。十一月，天后生下一個兒子，名叫佛光王，也就是後來的中宗。十二月五日，爲了佛光王剃度了七名僧人，並請玄奘法師為佛光王剃髮，使其出家（出自《唐書》和《舊史》）。 千歲寶掌和尚（Bǎozhǎng Héshàng），是西竺中印度人。他生下來左手就握成拳頭，七歲時剃髮才得以伸展，因此取名為寶掌。東漢獻帝建安二十四年他來到中國。魏晉時期向東去世，又向西進入蜀地禮拜普賢菩薩（Samantabhadra）。他留下大慈菩薩（Mahāmaitrī）所說《般若經》等經典，有人吟詠他的事蹟說：『勞勞玉齒寒，似迸寒泉急。有時中夜坐，階前鬼神泣。』有一天，他對眾人說：『我發願住世一千歲，所以被稱為千歲。』之後他遊歷五臺山（Wǔtái Shān），遷居到祝融峰（Zhùróng Fēng）的華嚴寺（Huáyán Sì）、黃梅（Huángméi）的雙峰寺（Shuāngfēng Sì）、廬山（Lú Shān）的東林寺（Dōnglín Sì）。不久到達建康（Jiànkāng），會見了達磨祖師（Bodhidharma）入梁。寶掌和尚就向他請教佛法的宗旨，並有所領悟。梁武帝（Liáng Wǔdì）認為他的道行和年齡都很高，便邀請他到內廷居住，沒過多久...
【English Translation】 English version: There were sages who emerged to propagate their teachings. Among them was the most righteous Dharma master Śīlabhadra (meaning 'virtuous in conduct'), a native of Central India in the Western Regions, who was 103 years old at the time. He resided at Nālandā Monastery in the kingdom of Rājagṛha. When the Tripiṭaka master Xuánzàng arrived there, Śīlabhadra imparted to him the principles of the Yogācārabhūmi-śāstra and the Vijñānavāda school. After Xuánzàng returned east, he transmitted these teachings to Kuījī. Kuījī then extensively gathered old theories and composed commentaries, which scholars revered, calling it the Three-Vehicle Dharma Characteristics Manifesting Principle School of the Ci'en Teaching. In the tenth month of the sixth year of Yonghui (655 AD), Emperor Gaozong ordered the Minister of Public Works, Lǐ Jì, to carry the imperial seal and bestow the title of Empress on Consort Chén, Wǔ Shì, deposing Empress Wáng. Initially, in the second year of Zhenguan (628 AD), Emperor Taizong summoned the daughter of Wǔ Shìhuò, the governor of Jingzhou, to the inner palace as a talented woman. She was fourteen years old at the time. The Grand Astrologer had reported that there was a sign of a female ruler emerging. Later, she became a nun at Ganye Temple. In the fifth year of Yonghui, the Emperor summoned her back to the palace and made her a Zhaoyi (a high-ranking concubine). Now, she is being made Empress. In the fifth month of the first year of Xianqing (656 AD), the Emperor decreed that if any monks or nuns throughout the empire violated national laws, they should be punished according to monastic rules and not be subject to the same penalties as ordinary people. In the eleventh month, the Empress gave birth to a son, named the King of Buddha's Light, who later became Emperor Zhongzong. On the fifth day of the twelfth month, seven monks were ordained for the King of Buddha's Light, and the Venerable Master Xuánzàng was invited to shave the King of Buddha's Light's head, allowing him to become a monk (from the Book of Tang and the Old History). The Venerable Bǎozhǎng, who lived for a thousand years, was from Central India in the Western Regions. He was born with his left hand clenched into a fist, and it only opened when he had his head shaved at the age of seven, hence the name Bǎozhǎng (meaning 'Precious Palm'). In the twenty-fourth year of Jian'an during the reign of Emperor Xian of the Eastern Han Dynasty, he came to this land. During the Wei and Jin dynasties, he passed away to the east and then went west to Shu to pay homage to the Bodhisattva Samantabhadra. He left behind scriptures such as the Prajñā Sūtra spoken by the Bodhisattva Mahāmaitrī. Someone composed a poem about his deeds, saying: 'The jade teeth laboriously chew, like cold springs gushing forth. Sometimes sitting in the middle of the night, ghosts and spirits weep before the steps.' One day, he said to the assembly: 'I vowed to live in the world for a thousand years, hence I am called Thousand Years.' Afterwards, he traveled to Wǔtái Shān, moved to Huáyán Temple on Zhùróng Fēng, Shuāngfēng Temple in Huángméi, and Dōnglín Temple on Lú Shān. Soon after, he arrived in Jiànkāng and met the Patriarch Bodhidharma who had entered Liang. Venerable Bǎozhǎng inquired about the essence of the Dharma and had an awakening. Emperor Wǔ of Liang admired his virtue and age, and invited him to reside in the inner court. Not long after...
如吳。有偈曰。梁城遇導師。參禪了心地。飄零二浙游。更盡佳山水。順流東下。由千頃至天竺。往鄮峰登太白。穿雁宕盤礴于翠峰七十二庵。[竺-二+面]赤城憩雲門法華諸暨漁浦赤符大巖。太宗貞觀十五年。返杭之飛來峰棲止之。今中天竺寺也。有行盡支那四百州此中偏稱道人游之句。后居浦江之寶巖。至是丁巳顯慶二年正旦。手塑一像九日像成。問其徒慧云曰。肖誰。云曰與和尚無異。即沐浴趺坐謂云曰。吾住世已□千七十二年。今謝世。聽吾偈曰。本來無生死。今亦示生死。我得去住心。他生復來此。言訖而逝。后五十四年。刺浮長老自雲門至塔所。禮曰。冀塔戶開少選塔戶果啟其骨連環若黃金。浮即持往秦望山建塔焉。玄宗開元中。慧雲門人宗一者。嘗勒石識其行實云(傳燈錄)。
戊午顯慶三年六月十二日。帝創西明寺成。十三日帝出繡像長幡送寺次奉。尋召僧道各七人入百福殿。共談名理以相啟沃。復各賜坐論議。全文備載南山宣律師論衡。七月詔迎玄奘法師入居西明寺。四年十月。帝以玉華宮為寺。追崇先帝。詔奘法師居之。五年帝幸東都。敕召僧義褒慧立等赴洛京。見帝于合壁殿。敘論稱旨。留住東都凈土寺(僧傳)。
辛酉龍朔元年九月。帝幸高祖舊第天宮寺。設齋僧侶(方誌)
【現代漢語翻譯】 現代漢語譯本： 如吳（一位僧人的名字）。有偈語說：『在梁城遇到了導師，參禪明瞭心地。四處飄零遊歷浙江，飽覽了各地的美好山水。順著水流向東而下，從千頃到天竺（古印度）。前往鄮峰（山名）登上太白山（山名），穿行雁宕山（山名），在翠峰山的七十二座庵中盤桓。[竺-二+面]赤城山（山名），在雲門寺、法華寺、諸暨（地名）、漁浦（地名）、赤符（地名）、大巖（地名）等地休息。』唐太宗貞觀十五年，返回杭州，在飛來峰（山名）居住。就是現在中天竺寺（寺名）所在地。有『走遍支那四百州，此地尤其適合道人遊歷』的詩句。後來居住在浦江（地名）的寶巖（地名）。到了顯慶二年丁巳年正月初一，親手塑造了一尊佛像，九天後佛像完成。問他的弟子慧云：『像誰？』慧云說：『和尚您沒什麼兩樣。』於是沐浴后跏趺而坐，對慧云說：『我住世已經一千零七十二年了，現在要謝世了。聽我的偈語：本來沒有生死，現在也只是示現生死。我得到了去住隨心的境界，他生還會再來這裡。』說完就去世了。五十四年後，刺浮長老從雲門寺來到塔的地方，禮拜說：『希望塔門開啟讓我看一眼。』塔門果然開啟，他的骨頭連環相扣，像黃金一樣。刺浮長老就拿著骨頭前往秦望山（山名）建塔安葬。唐玄宗開元年間，慧云的門人宗一，曾經刻石記載了他的事蹟（出自《傳燈錄》）。
顯慶三年戊午年六月十二日，皇帝建立西明寺（寺名）建成。十三日，皇帝拿出繡像和長幡送到寺里供奉。不久召集僧人和道士各七人進入百福殿，共同探討名理，互相啓發。又各自賜予座位進行討論。全文詳細記載在南山宣律師的《論衡》中。七月，皇帝下詔迎接玄奘法師入住西明寺。四年十月，皇帝將玉華宮（宮殿名）改為寺廟，追念先帝，下詔讓玄奘法師居住在那裡。五年，皇帝前往東都（洛陽），敕令召見僧人義褒、慧立等人前往洛京（洛陽），在合壁殿（宮殿名）接見皇帝。敘述議論很合皇帝的心意，讓他們留在東都凈土寺（寺名）（出自《僧傳》）。
龍朔元年辛酉年九月，皇帝駕臨高祖皇帝以前的舊宅天宮寺（寺名），設齋供養僧侶（出自《方誌》）。
【English Translation】 English version: Like Wu (a monk's name). There is a verse that says: 'In Liangcheng (place name) I met a teacher, and understood the mind-ground through Chan practice. I wandered around Zhejiang, enjoying the beautiful scenery everywhere. Following the current eastward, from Qianqing (place name) to Tianzhu (ancient India). Going to Mount Mao (mountain name) and climbing Mount Taibai (mountain name), traversing Mount Yandang (mountain name), lingering in the seventy-two hermitages of Mount Cuifeng. [竺-二+面] Chicheng Mountain (mountain name), resting in Yunmen Temple, Fahua Temple, Zhuji (place name), Yupu (place name), Chifu (place name), and Daya (place name).' In the fifteenth year of the Zhenguan era of Emperor Taizong, he returned to Hangzhou and resided at Feilai Peak (mountain name). This is where Zhongtianzhu Temple (temple name) is now located. There is a saying: 'Having traveled through the four hundred states of China, this place is especially suitable for Daoists to travel.' Later, he resided at Baoyan (place name) in Pujiang (place name). In the first month of the second year of Xianqing, Ding Si year, he personally sculpted a Buddha statue, and the statue was completed in nine days. He asked his disciple Huiyun: 'Who does it resemble?' Huiyun said: 'It's no different from you, Master.' Then he bathed, sat in the lotus position, and said to Huiyun: 'I have lived in this world for one thousand and seventy-two years, and now I am about to pass away. Listen to my verse: Originally there is no birth or death, now I am merely manifesting birth and death. I have attained the state of being able to go and stay at will, and I will come here again in another life.' After saying this, he passed away. Fifty-four years later, Elder Cifu came from Yunmen Temple to the place of the stupa, and prostrated, saying: 'I hope the stupa door will open for me to take a look.' The stupa door opened, and his bones were interlocked like gold. Cifu then took the bones to Mount Qinwang (mountain name) to build a stupa for burial. During the Kaiyuan era of Emperor Xuanzong, Zongyi, a disciple of Huiyun, once inscribed a stone to record his deeds (from the Transmission of the Lamp).
On the twelfth day of the sixth month of the third year of Xianqing, Wu Wu year, the emperor established Ximing Temple (temple name). On the thirteenth day, the emperor took out embroidered images and long banners to send to the temple for offering. Soon after, he summoned seven monks and seven Daoists to enter the Baifu Hall, to discuss famous principles together and enlighten each other. He also gave each of them seats for discussion. The full text is recorded in detail in Lawyer Xuan of Nanshan's Treatise on Balance. In the seventh month, the emperor issued an edict to welcome Dharma Master Xuanzang to reside in Ximing Temple. In the tenth month of the fourth year, the emperor converted Yuhua Palace (palace name) into a temple to commemorate the late emperor, and issued an edict for Dharma Master Xuanzang to reside there. In the fifth year, the emperor went to Dongdu (Luoyang), and ordered monks Yibao, Huili, and others to go to Luojing (Luoyang) to meet the emperor in the Hebi Hall (palace name). Their narration and discussion pleased the emperor, and they were allowed to stay at Jingtusi Temple (temple name) in Dongdu (from Biographies of Eminent Monks).
In the ninth month of the first year of Longshuo, Xin You year, the emperor visited Tiangong Temple (temple name), the old residence of Emperor Gaozu, and held a vegetarian feast to support the monks (from Local Chronicles).
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釋彥悰撰大唐京寺錄傳十卷。鋪述三寶靈蹟焉(弘明集)。
明解 長安普光寺僧明解者。姓姚氏。性聰敏。琴詩書畫為時獨絕。每欣俗網不樂道門。殢酒荒情。顯慶三年帝造西明寺成。敕靈潤法師擇人居之。時有僚采數人。共薦明解。潤法師曰。公等宜求戒定慧學增長福田。何乃酒客畫師以當洪寄。官采愧退。明解懷憾。俄而帝徴四科。不問道俗。明解應詔。自舉射策升第。喜不自勝。遂乃歸俗頗有餘言。未幾染疾。見數十人執猛炬迎解。明解大怖言未終而卒。是年八月也。后託夢于相州凈土寺僧智整曰。明解宿無福業。不遵內教。今受大罪非常饑乏。儻有故人之情。頗能惠一餐否。智整許諾。及寤遂為設食。至夜才臥。即見明解來愧謝之。逾二年。又託夢于畫工張生曰。我以不信佛法。今大受苦痛。努力為我寫三二卷經。執手慇勤。賦詩言別。教畫工讀十八遍令記之。寤乃憶其詩曰。握手不能別。撫膺還自傷。痛矣時陰短。悲哉泉路長。松林驚野吹。荒𡑞落寒霜。言離何以贈。留心內典章。其畫工素不識字。乃倩人錄之示明解知友。皆曰。是明解文體不惑。見聞者莫不測然哀感(見法苑珠林並冥報錄)。
壬戌龍朔二年。二月改百官名。以門下省為東臺。中書省為西臺。尚書省爲中颱。侍
【現代漢語翻譯】 現代漢語譯本 釋彥悰撰寫了《大唐京寺錄傳》十卷，詳細記載了三寶（佛、法、僧）的靈異事蹟。（出自《弘明集》）
明解：長安普光寺的僧人明解，姓姚，天性聰慧，在琴、詩、書、畫方面的造詣當時無人能及。但他總是羨慕世俗生活，不喜愛佛門清規，沉溺於酒和享樂。顯慶三年，皇帝建成西明寺，敕令靈潤法師挑選僧人入住。當時有幾位官員共同推薦明解。靈潤法師說：『各位應該尋求戒、定、慧方面的修習，增長福田，怎麼能讓一個酒客、畫師來擔當重任呢？』官員們慚愧退下。明解心懷怨恨。不久，皇帝徵召各方面的人才，不分僧俗。明解應詔，通過射策（一種考試方式）被選拔上來，高興得忘乎所以，於是還俗，並且頗有怨言。沒過多久，他得了重病，看見幾十個人拿著火把來迎接他。明解非常害怕，話沒說完就死了。那是當年的八月。後來他託夢給相州凈土寺的僧人智整說：『明解前世沒有積累福業，不遵守佛門的教誨，現在遭受巨大的罪業，非常飢餓。如果還有故人的情誼，能不能施捨一餐飯給我？』智整答應了。醒來后，智整就為他設齋飯。到了晚上，智整剛躺下，就看見明解前來愧疚地感謝他。過了兩年，明解又託夢給畫工張生說：『我因為不相信佛法，現在遭受極大的痛苦。努力為我抄寫三兩卷經書。』他拉著張生的手，慇勤地囑託，並賦詩一首告別，教畫工讀十八遍，讓他記住。張生醒來后，回憶起那首詩：『握手不能道別離，撫摸胸口更加悲傷。痛苦啊，時光如此短暫，悲哀啊，黃泉路途漫長。松林中傳來令人驚恐的野風，荒涼的墳墓上飄落著寒冷的霜。臨別之際我能贈送什麼呢？請用心研習佛經吧。』這位畫工向來不識字，於是請人抄錄下來給明解的知己好友看，大家都說：『這是明解的文體，不會錯。』聽到和看到這件事的人，沒有不感到悲傷的。（出自《法苑珠林》和《冥報錄》）
壬戌年龍朔二年（公元662年）二月，更改百官名稱，將門下省改為東臺，中書省改為西臺，尚書省改爲中颱，侍
【English Translation】 English version The Monk Shi Yancong compiled 'Records of the Capital Temples of the Great Tang Dynasty' in ten volumes, detailing the miraculous events of the Three Jewels (Buddha, Dharma, Sangha). (From 'Hongming Ji')
Mingjie: The monk Mingjie of Puguang Temple in Chang'an, whose surname was Yao, was naturally intelligent and excelled in qin (a stringed instrument), poetry, calligraphy, and painting, surpassing all others of his time. However, he always admired secular life and disliked the rules of the Buddhist order, indulging in wine and pleasure. In the third year of Xianqing, the emperor completed the construction of Ximing Temple and ordered Dharma Master Lingrun to select monks to reside there. At that time, several officials jointly recommended Mingjie. Dharma Master Lingrun said, 'You should seek to cultivate precepts, concentration, and wisdom to increase your field of merit. How can you appoint a drunkard and painter to such an important position?' The officials retreated in shame. Mingjie harbored resentment. Soon after, the emperor summoned talents from all fields, regardless of whether they were monks or laypeople. Mingjie responded to the summons and was selected through shece (a type of examination), becoming overjoyed and returning to secular life, expressing considerable complaints. Not long after, he fell seriously ill and saw dozens of people holding torches to welcome him. Mingjie was terrified and died before he could finish speaking. That was in the eighth month of that year. Later, he appeared in a dream to the monk Zhizheng of Jingtu Temple in Xiangzhou, saying, 'Mingjie had no merit from previous lives and did not follow the teachings of Buddhism. Now I am suffering great sins and am extremely hungry. If there is still friendship from the past, could you bestow a meal upon me?' Zhizheng agreed. After waking up, Zhizheng prepared a vegetarian meal for him. That night, as soon as Zhizheng lay down, he saw Mingjie coming to thank him with shame. Two years later, Mingjie appeared in a dream to the painter Zhang Sheng, saying, 'Because I did not believe in the Buddha Dharma, I am now suffering greatly. Please make an effort to copy three or two volumes of scriptures for me.' He held Zhang Sheng's hand, earnestly entrusting him, and composed a poem of farewell, teaching the painter to read it eighteen times so that he would remember it. After waking up, Zhang Sheng recalled the poem: 'Holding hands, we cannot say goodbye; touching my chest, I feel even more sorrow. Alas, time is so short; alas, the road to the underworld is long. In the pine forest, frightening wild winds blow; on the desolate graves, cold frost falls. What can I give as a parting gift? Please focus on studying the Buddhist scriptures.' This painter had never been literate, so he asked someone to copy it down and show it to Mingjie's close friends, who all said, 'This is Mingjie's writing style, there is no doubt.' Those who heard and saw this event could not help but feel sorrow. (From 'Fayuan Zhulin' and 'Mingbao Lu')
In the year of Renxu, the second year of Longshuo (662 AD), in the second month, the names of the officials were changed. The Menxia Sheng (Department of State Affairs) was changed to Dongtai (East Terrace), the Zhongshu Sheng (Secretariat Department) was changed to Xitai (West Terrace), and the Shangshu Sheng (Department of Public Works) was changed to Zhongtai (Central Terrace). The Shi
中為左相。中書令為右相。僕射為匡正。左右丞為肅機。尚書為大常伯。侍郎為少常伯。其餘二十四司御史臺九寺七監十六衛。並以義訓更其名。職任如故(唐書)。
并州大像 并州是太原路。今改冀寧路。帝及后初幸并州童子寺。大像高十七丈。七月遣使送袈裟于像。像放光明。帝悅(法苑珠林)。
善導和尚 入京化人修凈士業。念阿彌陀佛。說法光明寺。是年入滅。
泗洲僧伽大士 初自碎葉國游于西涼。是年顯化洛陽。或問師何姓。士曰姓何。曰何國人。士曰何國人。則天萬歲通天元年。詔番僧有樂住者。所在配住。時大士不欲異凡。乃隸名楚州(今淮安路)龍興寺。澹如也或宴坐于深房。或振錫于長路。中宗景龍二年。詔大士自準寺入宮。帝稱弟子。三臺問法。百辟歸心。館于薦福寺。在京數月。天時忽大早。帝請大士內殿祈雨。甘澤隨沾。帝為度慧儼慧岸木叉三人為侍者。帝為書大士所居寺額。曰普光王。先送歸淮。睿宗景雲元年三月。大士示寂。壽八十三。敕奉全身歸泗洲普光王寺。塑身建塔。帝問聖士萬回曰。僧伽何如人。回曰觀音大士化身耳。大士初三十年在於本國。五十三年行化此方。顯應度緣凡二十七處。神蹟靈異人共瞻仰。殿宇塔廟在處供養(本傳碑誌)。
乙
【現代漢語翻譯】 現代漢語譯本： 左相改為『中』，右相改為『中書令』，『僕射』改為『匡正』，左右丞改為『肅機』，尚書改為『大常伯』，侍郎改為『少常伯』。其餘二十四司、御史臺、九寺、七監、十六衛，都用具有意義的訓誡來更改它們的名稱，但職權和任務保持不變。（《唐書》記載）
并州大像：并州就是太原路，現在改為冀寧路。皇帝和皇后最初駕臨并州的童子寺，那裡的大佛像高十七丈。七月，派遣使者送袈裟給佛像，佛像放出光明，皇帝非常高興。（《法苑珠林》記載）
善導和尚：來到京城教化人們修習凈土法門，唸誦阿彌陀佛（Amitabha）。在說法光明寺說法。當年圓寂。
泗洲僧伽大士（Sengqie）：最初從碎葉國遊歷到西涼。當年在洛陽顯現神蹟。有人問大師姓什麼，大師說姓『何』。問是哪個國家的人，大師說『何』國人。則天（武則天）萬歲通天元年，下詔讓外國僧人如果有願意留住的，就在各地分配居住。當時大士不想與凡人不同，於是隸屬於楚州（現在的淮安路）龍興寺。他淡泊名利，有時在深房裡靜坐，有時拿著錫杖走在長路上。中宗景龍二年，下詔讓大士從準寺進入皇宮。皇帝自稱弟子，三臺官員詢問佛法，百官都歸心向佛。大士住在薦福寺。在京城住了幾個月，天氣忽然大旱，皇帝請大士在內殿祈雨，甘霖隨即降臨。皇帝為大士度慧儼、慧岸、木叉三人為侍者。皇帝為大士所居住的寺廟題寫匾額，叫做『普光王寺』，先送回淮安。睿宗景雲元年三月，大士示寂，享年八十三歲。皇帝下令將全身送回泗洲普光王寺，塑造佛身並建造佛塔。皇帝問聖士萬回說：『僧伽（Sengqie）是什麼樣的人？』萬回說：『是觀音（Avalokiteśvara）大士的化身啊。』大士最初三十年在自己的國家，五十三年在此方教化，顯現神蹟來度化眾生共有二十七處。他的神蹟和靈異，人們共同瞻仰。殿宇和塔廟到處都有人供養。（本傳碑誌記載）
【English Translation】 English version: 'Zhong' was changed to the Left Chancellor, 'Zhong Shu Ling' to the Right Chancellor, 'Pu She' to 'Kuang Zheng', the Left and Right Assistants to 'Su Ji', 'Shang Shu' to 'Da Chang Bo', and 'Shi Lang' to 'Shao Chang Bo'. The remaining Twenty-four Departments, the Court of Imperial Censors, the Nine Temples, the Seven Directorates, and the Sixteen Guards all had their names changed with meaningful admonitions, but their powers and duties remained the same. (Recorded in the Tang Shu).
The Great Image of Bingzhou: Bingzhou was formerly Taiyuan Road, now changed to Jining Road. The Emperor and Empress initially visited Tongzi Temple in Bingzhou, where the great Buddha image was seventeen zhang tall. In the seventh month, an envoy was sent to present a kasaya to the image, and the image emitted light, which pleased the Emperor greatly. (Recorded in the Fa Yuan Zhu Lin).
Venerable Shandao: He came to the capital to transform people to cultivate the Pure Land practice, reciting Amitabha (阿彌陀佛). He preached at the Shuofa Guangming Temple. He passed away in the same year.
The Great Master Sengqie (僧伽) of Sizhou: He initially traveled from the country of Suyab to Xiliang. In that year, he manifested his spiritual powers in Luoyang. Someone asked the Master what his surname was, and the Master said it was 'He'. When asked what country he was from, the Master said he was from 'He' country. In the first year of the Wansui Tongtian era of Empress Zetian (則天), an edict was issued that foreign monks who wished to stay should be assigned residences in various places. At that time, the Great Master did not want to be different from ordinary people, so he was assigned to Longxing Temple in Chuzhou (now Huai'an Road). He was indifferent to fame and fortune, sometimes sitting in meditation in a deep room, and sometimes walking on long roads with his khakkhara. In the second year of the Jinglong era of Emperor Zhongzong, an edict was issued for the Great Master to enter the palace from Zhun Temple. The Emperor called himself a disciple, the officials of the Three Excellencies inquired about the Dharma, and all the officials turned their hearts to Buddhism. The Great Master resided in Jianfu Temple. After staying in the capital for several months, there was a sudden drought. The Emperor invited the Great Master to pray for rain in the inner palace, and sweet rain immediately fell. The Emperor ordained Huiyan, Huian, and Moxa as attendants for the Great Master. The Emperor inscribed the name of the temple where the Great Master resided as 'Puguang Wang Temple', and sent it back to Huai'an first. In the third month of the first year of the Jingyun era of Emperor Ruizong, the Great Master entered parinirvana at the age of eighty-three. The Emperor ordered that the entire body be sent back to Puguang Wang Temple in Sizhou, where a statue was sculpted and a pagoda was built. The Emperor asked the sage Wanhui, 'What kind of person is Sengqie (僧伽)?' Wanhui said, 'He is an incarnation of Avalokiteśvara (觀音)!' The Great Master spent the first thirty years in his own country, and for fifty-three years he taught and transformed beings in this land, manifesting spiritual powers to liberate beings in a total of twenty-seven places. His miracles and spiritual wonders were admired by all. Halls and pagodas are offered to him everywhere. (Recorded in the biography and inscriptions).
丑麟德二年。益州法聚寺有張僧繇所畫地藏菩薩像。至是七月寺僧傳本放光。展轉圖者悉放光明(大藏法苑珠林)。
九世同居 麟德二年十月。車駕幸東都(洛陽也)。祀昊天上帝于泰山。十一月至籌張。幸張公藝宅。公蓻九世同居。北齊隋唐皆旌表其門。帝問所以共居之故。公蓻書忍字百餘以進。帝善之乃賜以縑帛(唐書)。壽張隸大原。今冀寧路也。
終南山宣律師 丁卯干封二年十月初三日。律師入滅于長安西明寺。律師諱道宣。生京兆錢氏。父吏部尚書申。母夢月輪貫懷而孕。又夢梵僧語之曰。所孕者梁之祐律師也。及長出家以律自持。感天送饌侍衛。暮年以戒壇未合律躬白負土準律新之。律師行道中夜臨砌蹶且仆。有少年介冑擁衛之。律師問汝為誰。曰弟子博叉天王子張瓊也。以師戒德故來給衛耳。律師問以世尊在世及滅度時事。瓊一一為言之。及別授律師以佛牙餌藥修合之方。今市肆天王補心圓是也。懺筵行人日用之。天神降靈不一傳流問答。律師集之。題曰感天侍應傳。律師撰內典錄三寶感應錄．佛道論衡．釋迦譜．四分羯磨．續高僧傳．廣弘明集．八部八十一卷。並行於世。律師示寂。高宗有詔傷悼。敕天下寺圖形塑像。以為標范奉祀。穆宗制贊曰。代有覺人。為如來使。龍魔歸降。
【現代漢語翻譯】 現代漢語譯本：麟德二年，益州法聚寺有一張僧繇所畫的地藏菩薩像。到了這年七月，寺里的僧人說這畫像開始放光，而且輾轉臨摹的畫像也都放出光明。（出自《大藏法苑珠林》）
九世同居：麟德二年十月，皇帝的車駕到達東都（也就是洛陽）。在泰山祭祀昊天上帝。十一月到達籌張。皇帝巡幸張公藝的宅邸。張公藝九世同居。北齊、隋朝、唐朝都表彰了他的家門。皇帝詢問他共同居住的原因。張公藝寫了一百多個『忍』字獻上。皇帝讚賞他，於是賞賜了縑帛。（出自《唐書》）。壽張隸屬於大原。現在是冀寧路。
終南山宣律師：丁卯干封二年十月初三日，道宣律師在長安西明寺圓寂。律師名諱道宣，出生于京兆錢氏。他的父親是吏部尚書申。他的母親夢見月輪貫穿懷中而懷孕。又夢見一個梵僧告訴她說，所懷的孩子是梁朝的祐律師。等到長大出家后，他以戒律約束自己。感動了天神送來食物侍奉。晚年因為戒壇不符合戒律，親自背土按照戒律重新建造。律師在行走傳道的夜晚，臨近臺階時跌倒將要仆倒。有一個身穿盔甲的少年擁護著他。律師問他是誰。少年說：『弟子是博叉天王子張瓊，因為您的戒德，所以前來侍衛。』律師問他世尊（釋迦牟尼佛）在世以及圓寂時的事情。張瓊一一為他講述。並且臨別時授予律師佛牙、餌藥以及修合的方法。現在市面上賣的天王補心丸就是這個。懺悔法會的人每天都用它。天神降臨顯靈的事情很多，流傳的問答也很多。律師將這些收集起來，題名為《感天侍應傳》。律師撰寫了《內典錄》、《三寶感應錄》、《佛道論衡》、《釋迦譜》、《四分羯磨》、《續高僧傳》、《廣弘明集》等八部八十一卷，在世上流傳。律師圓寂后，高宗下詔表示哀悼，命令天下寺廟繪製他的畫像，作為榜樣供奉。穆宗撰寫贊文說：『時代有覺悟之人，作為如來的使者。龍和魔都歸順降服。』
【English Translation】 English version: In the second year of Linde (丑麟德二年), at Fayu Temple (法聚寺) in Yizhou (益州), there was an image of Ksitigarbha Bodhisattva (地藏菩薩) painted by Zhang Sengyao (張僧繇). In the seventh month of that year, the monks of the temple said that the image began to emit light, and the copied images also emitted light. (From the Dazang Fayuan Zhulin (大藏法苑珠林))
Nine Generations Living Together: In the tenth month of the second year of Linde, the emperor's carriage arrived at the Eastern Capital (東都), which is Luoyang (洛陽). He sacrificed to the昊天上帝 (Haotian Shangdi, the August Personage of Jade) at Mount Tai (泰山). In November, he arrived at Chouzhang (籌張). The emperor visited the residence of Zhang Gongyi (張公藝). Zhang Gongyi's family had lived together for nine generations. The Northern Qi (北齊), Sui (隋), and Tang (唐) dynasties all commended his family. The emperor asked him the reason for living together. Zhang Gongyi wrote more than a hundred characters of '忍' (ren, forbearance) and presented them to the emperor. The emperor praised him and bestowed silk upon him. (From the Tang Shu (唐書)). Shouzhang (壽張) was subordinate to Taiyuan (大原), now Jining Road (冀寧路).
Vinaya Master Daoxuan of Zhongnan Mountain (終南山宣律師): On the third day of the tenth month of the second year of Qianfeng (干封) in the Dingmao year, Vinaya Master Daoxuan (道宣律師) passed away at Ximing Temple (西明寺) in Chang'an (長安). The Vinaya Master's name was Daoxuan, and he was born into the Qian family (錢氏) of Jingzhao (京兆). His father was Shen (申), the Minister of the Ministry of Personnel (吏部尚書). His mother dreamed of a moon wheel piercing her womb and becoming pregnant. She also dreamed of a Brahman monk who told her that the child she was carrying was Vinaya Master You (祐律師) of the Liang dynasty. When he grew up and became a monk, he disciplined himself with the Vinaya (戒律). He moved the gods to send food to serve him. In his later years, because the ordination platform (戒壇) did not conform to the Vinaya, he personally carried earth to rebuild it according to the Vinaya. One night, while the Vinaya Master was walking and preaching, he stumbled near the steps and was about to fall. A young man in armor supported him. The Vinaya Master asked who he was. The young man said, 'Your disciple is Zhang Qiong (張瓊), the prince of the Bakkha Heaven (博叉天). Because of your virtuous precepts, I have come to serve you.' The Vinaya Master asked him about the events when the World-Honored One (世尊, Shakyamuni Buddha) was alive and when he passed away. Zhang Qiong told him everything in detail. And before parting, he gave the Vinaya Master the Buddha's tooth (佛牙), medicinal pills, and the method of preparation. The Tianwang Buxin Pills (天王補心丸) sold in the market today are this. People who attend repentance ceremonies use it every day. There were many instances of gods descending and manifesting, and many questions and answers were circulated. The Vinaya Master collected these and titled it Gantian Shiying Zhuan (感天侍應傳, Records of Divine Response). The Vinaya Master wrote eight parts and eighty-one volumes, including Neidian Lu (內典錄, Record of Inner Canons), Sanbao Ganying Lu (三寶感應錄, Record of Responses from the Three Jewels), Fodao Lunheng (佛道論衡, Treatise on the Comparison of Buddhism and Taoism), Shijia Pu (釋迦譜, Genealogy of Shakyamuni), Sifen Jiemo (四分羯磨, Karmic Rituals of the Dharmaguptaka Vinaya), Xu Gaoseng Zhuan (續高僧傳, Continued Biographies of Eminent Monks), and Guang Hongming Ji (廣弘明集, Collection for the Propagation and Clarification of Buddhism), which are circulated in the world. After the Vinaya Master passed away, Emperor Gaozong (高宗) issued an edict expressing his condolences and ordered temples throughout the country to paint his portrait as a model for worship. Emperor Muzong (穆宗) wrote a eulogy saying, 'In every age, there are enlightened people who serve as envoys of the Tathagata (如來). Dragons and demons all submit and surrender.'
岳神奉事。聲飛五天。辭驚萬古。金烏西沈。佛日東舉。稽首歸依。肇律宗主。懿宗咸通十一年。謚號曰澄照律師(本傳)。
南山教 始自優婆離尊者。於世尊滅后。集四部眾結集毗尼藏。優婆離口誦聖言十番。眾證無差。然後宣佈。三國魏邵陵厲公嘉平二年。西竺沙門曇柯羅至洛陽。始出僧祇戒本。東晉安帝義熙三年。天竺沙門佛陀耶舍尊者以十誦律來。自是中夏律儀始備。拓跋魏聰律師等世稟傳之。至是宣律師持守奉謹。諸天送食護衛。弘其儀度律藏。遂赫奕天下。謂之行事防非止惡宗。
弘道之師。中印度優婆離尊者。南天竺曇柯羅尊者。中印度佛陀耶舍尊者。聰律師。光統律師。云暉愿律師。樂洪云律師。隋洪遵律師。文帝師之。智首律師。南山宣律師。文綱律師唐光州人。道岸律師中宗尊之。圖形林光宮。御製讚語見景龍三年。太亮律師曇一律師南陽張氏唐道澄律師。德宗賜號曰大圓律師。慧欽律師洪州徐氏。
戊辰總章元年 己巳二年。
庚午咸享元年 辛未二年。
水陸儀文 咸享二年三月。長安法海寺英禪師有異人來謁曰。弟子知有水陸齋。可以利益幽冥。自梁武歿后。因循不行。今大覺寺有吳僧義濟。藏此儀文。愿師往求。以來月十五于山北寺如法修設。茍釋狴
【現代漢語翻譯】 現代漢語譯本 岳神供奉他，他的聲名傳遍五天（佛教中的欲界六天中的前五天），他的言辭震驚萬古。當日光西沉，佛法如旭日東昇。我稽首歸依，律宗的開創者——澄照律師（本傳）。
南山律宗的教法，始於優婆離尊者（Upali），在世尊（釋迦牟尼佛）涅槃后，他召集四部大眾結集毗尼藏（Vinaya Pitaka，律藏）。優婆離口誦聖言十遍，大眾證明沒有差異，然後才宣佈。三國魏邵陵厲公嘉平二年，西竺（古印度）沙門（Sramana，出家修道者）曇柯羅（Dharmakala）來到洛陽，開始翻譯《僧祇戒本》。東晉安帝義熙三年，天竺（古印度）沙門佛陀耶舍尊者（Buddhayasas）帶來了《十誦律》。從此，中原地區的律儀開始完備。拓跋魏的聰律師等人世代相傳。到了宣律師（道宣律師）時，他持守奉行，諸天送食護衛，弘揚律藏的儀軌制度，於是他的聲名響徹天下，被稱為行事防非止惡宗。
弘揚律宗的祖師有：中印度優婆離尊者，南天竺曇柯羅尊者，中印度佛陀耶舍尊者，聰律師，光統律師，云暉愿律師，樂洪云律師，隋朝的洪遵律師，隋文帝尊他為師。智首律師，南山宣律師，文綱律師，唐朝光州人。道岸律師，唐中宗尊崇他，將他的畫像畫在林光宮，並御製讚語，見於景龍三年。太亮律師，曇一律師，南陽張氏，唐道澄律師，唐德宗賜號為大圓律師。慧欽律師，洪州徐氏。
戊辰總章元年，己巳總章二年。
庚午咸享元年，辛未咸享二年。
水陸儀文，咸享二年三月，長安法海寺的英禪師，有異人來拜訪說：『弟子知道有水陸齋（一種超度水陸眾生的佛事），可以利益幽冥界的眾生。自從梁武帝去世后，就因循而不舉行了。現在大覺寺有吳僧義濟，藏有此儀文，希望禪師前去求取，在下個月十五于山北寺如法修設。如果能夠釋放狴犴（傳說中的一種神獸）』
【English Translation】 English version He was revered by the Mountain Gods, his fame soared through the Five Heavens (the first five heavens of the desire realm in Buddhism), and his words astonished all ages. As the golden sun sets in the west, the Buddha's Dharma rises like the sun in the east. I bow my head and take refuge in the founder of the Vinaya School, Vinaya Master Cheng Zhao (from his biography).
The teachings of the Nan Shan Vinaya School began with Venerable Upali. After the Parinirvana of the World Honored One (Sakyamuni Buddha), he gathered the fourfold assembly to compile the Vinaya Pitaka (the collection of monastic rules). Venerable Upali recited the sacred words ten times, and the assembly confirmed that there were no discrepancies before they were promulgated. In the second year of the Jiaping era during the reign of Li Gong of Shaoling in the Wei Kingdom of the Three Kingdoms period, the Sramana (Buddhist monk) Dharmakala from West India arrived in Luoyang and began to translate the 'Sengqi Vinaya'. In the third year of the Yixi era during the reign of Emperor An of the Eastern Jin Dynasty, Venerable Buddhayasas from India brought the 'Ten Recitation Vinaya'. From then on, the monastic rules in the Central Plains began to be complete. Vinaya Master Cong of the Tuoba Wei Dynasty and others transmitted it through generations. By the time of Vinaya Master Xuan (Daoxuan Lvshi), he upheld and practiced it diligently. Devas (gods) sent food and protected him, and he propagated the rituals and regulations of the Vinaya Pitaka. Thus, his fame resounded throughout the world, and he was called the school of 'acting to prevent wrongdoing and stopping evil'.
The masters who propagated the Vinaya School include: Venerable Upali from Central India, Venerable Dharmakala from South India, Venerable Buddhayasas from Central India, Vinaya Master Cong, Vinaya Master Guangtong, Vinaya Master Yunhuiyuan, Vinaya Master Lehongyun, Vinaya Master Hongzun of the Sui Dynasty, whom Emperor Wen of Sui revered as his teacher. Vinaya Master Zhishou, Vinaya Master Xuan of Nan Shan, Vinaya Master Wengang, a native of Guang Prefecture in the Tang Dynasty. Vinaya Master Dao'an, whom Emperor Zhongzong of Tang revered, had his portrait painted in the Lin Guang Palace, and the imperial eulogy can be found in the third year of Jinglong. Vinaya Master Tailiang, Vinaya Master Tanyi, Zhang of Nanyang, Vinaya Master Daocheng of the Tang Dynasty, whom Emperor Dezong bestowed the title 'Greatly Perfect Vinaya Master'. Vinaya Master Huiqin, Xu of Hong Prefecture.
The first year of the Zongzhang era, Wuchen. The second year of the Zongzhang era, Jisi.
The first year of the Xianheng era, Gengwu. The second year of the Xianheng era, Xinwei.
The Ritual Text for Water and Land (ceremony): In the third month of the second year of Xianheng, Zen Master Ying of Faha Temple in Chang'an, a strange person came to visit and said: 'This disciple knows of the Water and Land Ceremony (a Buddhist service for delivering beings in water and on land), which can benefit beings in the dark realms. Since the death of Emperor Wu of Liang, it has been neglected. Now, there is a Wu monk named Yiji in Dajue Temple who has this ritual text. I hope that the Zen Master will go and seek it, and perform it according to the Dharma at Shanbei Temple on the fifteenth of next month. If one can release the Bixi (a mythical beast)'
牢敢不知報。英尋詣義濟果得儀文。即以所期日山北寺如法修設。次日曛暮曏者。異人與十數輩來謝曰。弟子秦莊襄王也。指其徒曰。此范睢。此穰侯。此白起。此王剪。此張儀。此陳軫。皆秦臣也。各坐本罪幽囚陰府。大夜冥冥無能救護。昔梁武帝于金山寺設此齋。時前代紂王之臣皆免所苦。弟子爾時亦暫息苦。然以獄情未決不得出離。今蒙吾師設齋。弟子與此徒輩並列國諸侯眾等。皆乘善力將生人間。慮世異國殊故此來謝。言訖遂滅。自是儀文布行天下。作大利益(賾禪師葦江集)。
萬回法雲公 太宗貞觀六年五月五日。生虢州閿鄉張氏。至是咸享四年帝度之為沙門。回幼時致兄書六千里外。朝往暮回。因號萬回。則天垂拱四年。太后延回入宮。賜以錦衣。令宮女給侍。長安二年回所至顯化。玄宗在藩邸。嘗私謁回。回撫其背曰。五十年太平天子可自愛。中宗神龍二年。賜回號法雲公。睿宗景雲二年十月。詔回入宮館于集賢院。給二美人奉事之。十二月忽求閿鄉河水。左右不可得。回曰穴堂前地可得也。回飲水畢湛然而逝。壽八十歲。賜司徒虢國公。敕圖形集賢院(本傳)。
甲戌上元元年。帝稱天皇。后稱天后。秋八月敕文武官。三品以上服紫金玉帶。四品服深緋金帶。五品服淺緋金帶。六品服
【現代漢語翻譯】 牢敢不知報。英尋詣義濟果得儀文。即以所期日山北寺如法修設。次日曛暮曏者。異人與十數輩來謝曰：『弟子秦莊襄王（秦朝的君王）也。』指其徒曰：『此范睢（秦朝的宰相），此穰侯（秦朝的貴族），此白起（秦朝的將領），此王翦（秦朝的將領），此張儀（戰國時期的縱橫家），此陳軫（戰國時期的策士），皆秦臣也。各坐本罪幽囚陰府，大夜冥冥無能救護。昔梁武帝（南北朝時期梁朝的皇帝）于金山寺設此齋，時前代紂王（商朝的君王）之臣皆免所苦。弟子爾時亦暫息苦，然以獄情未決不得出離。今蒙吾師設齋，弟子與此徒輩並列國諸侯眾等，皆乘善力將生人間。慮世異國殊故此來謝。』言訖遂滅。自是儀文布行天下，作大利益(賾禪師葦江集)。 萬回法雲公：太宗貞觀六年五月五日，生虢州閿鄉張氏。至是咸亨四年帝度之為沙門。回幼時致兄書六千里外，朝往暮回，因號萬回。則天垂拱四年，太后延回入宮，賜以錦衣，令宮女給侍。長安二年回所至顯化。玄宗在藩邸，嘗私謁。撫其背曰：『五十年太平天子可自愛。』中宗神龍二年，賜回號法雲公。睿宗景雲二年十月，詔回入宮館于集賢院，給二美人奉事之。十二月忽求閿鄉河水，左右不可得。回曰：『穴堂前地可得也。』回飲水畢湛然而逝，壽八十歲。賜司徒虢國公，敕圖形集賢院(本傳)。 甲戌上元元年，帝稱天皇，后稱天后。秋八月敕文武官，三品以上服紫金玉帶，四品服深緋金帶，五品服淺緋金帶，六品服
【English Translation】 I dare not fail to repay your kindness. Yingxun sought the ritual text from Yiji and obtained it. Accordingly, on the appointed day, a ritual was properly arranged at Shanbei Temple. The next day, at dusk, the extraordinary man, along with a dozen others, came to express their gratitude, saying, 'Your disciple is King Zhuangxiang of Qin (King of the Qin Dynasty).' Pointing to his followers, he said, 'This is Fan Sui (Prime Minister of the Qin Dynasty), this is Ranghou (Nobleman of the Qin Dynasty), this is Bai Qi (General of the Qin Dynasty), this is Wang Jian (General of the Qin Dynasty), this is Zhang Yi (Strategist of the Warring States Period), this is Chen Zhen (Strategist of the Warring States Period), all ministers of Qin. Each is imprisoned in the underworld for their respective sins, and in the deep darkness, there is no one to rescue them. In the past, Emperor Wu of Liang (Emperor of the Liang Dynasty of the Southern and Northern Dynasties) established this fast at Jinshan Temple, and the ministers of the previous King Zhou of Shang (King of the Shang Dynasty) were all freed from their suffering. Your disciple also temporarily ceased suffering at that time, but because the prison situation was unresolved, I could not leave. Now, thanks to my master's establishment of this fast, your disciple and these followers, along with the various dukes of the states, are all taking advantage of this virtuous power to be reborn in the human world. Fearing that the world is different and the countries are distinct, we have come to express our gratitude.' After speaking, they vanished. From then on, the ritual text was spread throughout the world, creating great benefit (Collected Works of Zen Master Ze, Weijiang). The Duke Fayun of Wanhui: Born on the fifth day of the fifth month of the sixth year of the Zhenguan era of Emperor Taizong, to the Zhang family of Wenxiang, Guo Prefecture. In the fourth year of the Xianheng era, the emperor ordained him as a Shramana. When Wanhui was young, he delivered a letter to his brother six thousand miles away, returning in the evening after departing in the morning, hence the name Wanhui. In the fourth year of the Chuigong era of Empress Wu Zetian, the Empress Dowager summoned Wanhui to the palace, bestowed upon him brocade clothing, and ordered palace maids to attend to him. In the second year of the Chang'an era, Wanhui manifested miracles wherever he went. When Emperor Xuanzong was still a prince, he once privately visited *. * patted his back and said, 'A peaceful emperor for fifty years, please cherish yourself.' In the second year of the Shenlong era of Emperor Zhongzong, Wanhui was granted the title Duke Fayun. In the tenth month of the second year of the Jingyun era of Emperor Ruizong, an edict summoned Wanhui to the palace and housed him in the Jixian Academy, providing him with two beautiful women to serve him. In the twelfth month, he suddenly requested water from the Wenxiang River, but those around him could not obtain it. Wanhui said, 'Dig in the ground in front of the hall, and you can obtain it.' After Wanhui drank the water, he passed away peacefully, at the age of eighty. He was posthumously granted the title Duke of Guo of Situ, and an imperial order was issued to have his portrait painted in the Jixian Academy (Biography). In the first year of the Shangyuan era of Jiaxu, the emperor was called Tianhuang (Heavenly Emperor), and the empress was called Tianhou (Heavenly Empress). In the eighth month of autumn, an edict ordered civil and military officials, those of the third rank and above to wear purple-gold jade belts, those of the fourth rank to wear deep scarlet gold belts, those of the fifth rank to wear light scarlet gold belts, and those of the sixth rank to wear
深綠。七品服淺綠並銀帶。八品服深青。九品服淺青並䃋石帶。庶人服黃銅鐵帶。自非庶人不聽服黃(唐者車服志)。
五祖弘忍大師尊者 蘄川黃梅縣人也。先為破頭山栽松道者。嘗請於四祖曰。法道可得聞乎。祖曰。汝已老。脫有聞其能廣化邪。儻若再來吾尚可遲汝。道者去行水邊。見一女子浣衣揖曰。寄宿得否。女曰。我有父兄可往求之。道者曰。諾。我則敢往求。女首肯之。道者回策歸山而化。其女周氏季子輟孕。父母大惡逐之。女無所歸。日庸紡里中夕止眾館下。已而生一子。以為不祥。拋濁港中。明日溯流而上。大驚遂舉之。成童隨母乞食。里中逢一智者。嘆曰。此兒缺七種相不逮如來。后遇四祖得度。受其傳法。嗣化于破頭山。至是咸亨二年有一居士盧慧能者。自新州來參祖。問曰。何來。盧曰嶺南。祖曰。欲須何事。曰唯求作佛。祖曰。嶺南人無佛性若為得佛。曰人有南北。佛性豈然。祖呵曰。著槽廠去。盧禮而退。便入碓坊。服勞杵臼間經餘八月。祖知付授時至。令眾各隨意見以述一偈。時會下七百餘僧。上座神秀者學通內外眾所尊仰。咸推稱曰。若非尊秀疇敢當之。神秀聞譽書一偈于廊壁曰。身是菩提樹。心如明鏡臺。時時勤拂拭。莫使惹塵埃。祖見之讚歎曰。依此修行亦得勝果。盧聞之
【現代漢語翻譯】 現代漢語譯本： 深綠色是七品官員的服裝顏色，配以銀帶。八品官員的服裝顏色是深青色。九品官員的服裝顏色是淺青色，配以瑇石帶。平民百姓只能穿配黃銅或鐵帶的服裝。除非是平民，否則不允許穿黃色服裝（出自《唐者車服志》）。
五祖弘忍大師尊者是蘄州黃梅縣人。他之前是破頭山的栽松道者。他曾向四祖請教說：『佛法可以聽聞嗎？』四祖說：『你已經老了，即使聽聞了佛法，又能廣泛教化誰呢？如果能再來一次，我或許可以等你。』道者離開後走到水邊，看見一個女子在浣洗衣物，便作揖說：『可以借宿一晚嗎？』女子說：『我有父親和兄長，你可以去向他們請求。』道者說：『好的，我敢去請求。』女子答應了。道者回到山上后圓寂。那個女子周氏季子懷孕了，父母非常厭惡她，把她趕走了。女子無處可去，白天在村裡替人紡紗，晚上就住在公共館舍下。不久她生了一個兒子，認為是不祥之兆，便把他扔到濁港中。第二天，她逆流而上尋找，非常驚訝，於是把他抱了起來。孩子長大後跟隨母親乞討。村裡遇到一位智者，嘆息說：『這個孩子缺少七種如來之相。』後來他遇到了四祖，得以出家，接受了他的傳法，在破頭山繼承和弘揚佛法。到了咸亨二年，有一位名叫盧慧能的居士，從新州來參拜五祖。五祖問：『從哪裡來？』盧慧能說：『嶺南。』五祖問：『想做什麼？』盧慧能說：『只想成佛。』五祖說：『嶺南人沒有佛性，怎麼能成佛？』盧慧能說：『人有南北之分，佛性難道也有嗎？』五祖呵斥說：『到槽廠去！』盧慧能行禮後退下，便進入碓坊，在舂米的地方勞動了八個多月。五祖知道傳法的時機到了，便讓大家各自根據自己的見解寫一首偈。當時寺里有七百多僧人，上座神秀學識淵博，內外兼修，受到大家的尊敬和仰慕。大家都推舉他說：『如果不是神秀尊者，誰敢擔當傳法重任呢？』神秀聽到讚譽后，在走廊的墻壁上寫了一首偈：『身是菩提樹，心如明鏡臺。時時勤拂拭，莫使惹塵埃。』五祖看到后讚歎說：『依照這個偈修行，也能得到殊勝的果報。』盧慧能聽到了。
【English Translation】 English version: Dark green was the color of the clothing for officials of the seventh rank, paired with a silver belt. Deep blue was the color for officials of the eighth rank. Light blue was the color for officials of the ninth rank, paired with a 'dai' stone belt. Commoners could only wear clothing with belts made of brass or iron. Unless one was a commoner, wearing yellow clothing was not permitted (from 'Tang Zhe's Records of Carriages and Clothing').
Venerable Great Master Hongren (Fifth Patriarch) was a native of Huangmei County in Qizhou. He was previously a Daoist who planted pine trees on Potou Mountain. He once asked the Fourth Patriarch, 'Can the Dharma be heard?' The Fourth Patriarch said, 'You are already old. Even if you hear it, who can you widely teach? If you were to come again, I might wait for you.' The Daoist left and went to the water's edge, where he saw a woman washing clothes. He bowed and said, 'May I stay for the night?' The woman said, 'I have a father and brothers; you can ask them.' The Daoist said, 'Alright, I dare to ask.' The woman agreed. The Daoist returned to the mountain and passed away. The woman, Zhou Ji Zi, became pregnant, and her parents greatly disliked her and drove her away. The woman had nowhere to go, so she spun yarn for people in the village during the day and stayed in public lodging houses at night. Soon she gave birth to a son, whom she considered inauspicious, so she threw him into the muddy harbor. The next day, she went upstream to look for him and was very surprised, so she picked him up. When the child grew up, he followed his mother to beg for food. In the village, they met a wise man who sighed and said, 'This child lacks seven of the marks of a Tathagata.' Later, he met the Fourth Patriarch, was able to become a monk, received his Dharma transmission, and inherited and propagated the Dharma on Potou Mountain. In the second year of Xianheng, there was a layman named Lu Huineng who came from Xinzhou to pay respects to the Fifth Patriarch. The Fifth Patriarch asked, 'Where do you come from?' Lu Huineng said, 'Lingnan.' The Fifth Patriarch asked, 'What do you want to do?' Lu Huineng said, 'I only seek to become a Buddha.' The Fifth Patriarch said, 'People from Lingnan have no Buddha-nature; how can you become a Buddha?' Lu Huineng said, 'People have north and south distinctions; does Buddha-nature also have such distinctions?' The Fifth Patriarch scolded, 'Go to the mill!' Lu Huineng bowed and retreated, then entered the mill and labored at the mortar for more than eight months. The Fifth Patriarch knew that the time for transmission had come, so he asked everyone to write a verse according to their own understanding. At that time, there were more than seven hundred monks in the monastery. The senior monk, Shenxiu, was learned in both internal and external studies and was respected and admired by everyone. Everyone recommended him, saying, 'If it is not Venerable Shenxiu, who dares to take on the responsibility of Dharma transmission?' Shenxiu, hearing the praise, wrote a verse on the wall of the corridor: 'The body is the Bodhi tree, the mind is like a bright mirror stand. Always diligently wipe it, do not let it attract dust.' The Fifth Patriarch saw it and praised it, saying, 'Practicing according to this verse can also obtain excellent results.' Lu Huineng heard it.
乃曰。美則美矣。了則未了。至夜盧躬秉燭請張日用別駕。書一偈于秀偈之側曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。祖見偈已潛往碓坊問曰。米白也未。盧曰白也未經篩。祖以杖三擊于碓。盧即以三鼓入室。祖告之曰。諸佛出世以大事因緣故隨機大小而引導之。遂有十地三乘頓漸等旨。為之教門。然以無上微妙秘密圓明真實正法眼藏付于上首大迦葉尊者。展轉傳授二十八世至菩提達磨祖師。乃以東來。東之益傳適至於我。我今以是大法並其所受僧伽黎衣寶缽皆付于汝。善保護之。無使法絕。聽吾偈曰。有情來下種。因地果還生。無情既無種。無性亦無生。盧受法已。作禮問曰。法則聞命。衣缽復傳授乎。祖曰。昔達磨來自異域。恐世未信其師承。故以衣缽為驗。今天下已知信矣。可止於汝矣。且當遠隱俟時行化。所謂受衣之人命如懸絲也。盧曰當往何所。祖曰。逢懷即止遇會且藏。盧禮足已即夕去之。眾疑祖三日不上堂扣之。祖曰。吾道行矣。問曰。衣缽誰得耶。祖曰。能者得之。眾議盧名能。必彼得而往矣。祖付衣法已復經四載。當上元二年告眾曰。吾今事畢。時可行矣。入室安坐而逝。壽七十四。建塔于黃梅之東山。代宗謚號曰大滿禪師。塔曰法雨(正宗記)。
丙子儀鳳元年 己卯調
【現代漢語翻譯】 現代漢語譯本： 慧能說：『這偈語寫得很好，但還沒有完全領悟。』到了晚上，盧惠能親自拿著蠟燭，請張日用（官名，輔助長官）在慧能的偈語旁邊寫了一首偈語：『菩提本無樹（菩提：覺悟的智慧），明鏡亦非臺（明鏡：比喻清凈的心）。本來無一物，何處惹塵埃。』 五祖看到這偈語后，悄悄地走到碓坊，問道：『米舂白了嗎？』盧惠能回答說：『舂白了，但還沒有經過篩子。』五祖用禪杖在碓上敲了三下。盧惠能立刻明白了，於三更時分進入五祖的房間。五祖告訴他：『諸佛出世，都是因為有重大的因緣，根據眾生的根器大小而引導他們。因此有了十地（菩薩修行的十個階段），三乘（聲聞乘、緣覺乘、菩薩乘），頓悟和漸悟等教義，作為教化的法門。然而，我將無上微妙秘密圓明真實的正法眼藏（佛法的精髓）傳給了上首弟子大迦葉尊者（佛陀的十大弟子之一），輾轉傳授了二十八世，傳到菩提達磨祖師（禪宗初祖）才來到東土。達磨祖師傳到我這裡。我現在將這大法，以及我所受的僧伽黎衣（袈裟）和寶缽（化緣的缽）都交付給你。你要好好保護它，不要讓佛法斷絕。聽我的偈語：有情來下種，因地果還生。無情既無種，無性亦無生。』 盧惠能接受了佛法后，行禮問道：『佛法我已經領受了，這衣缽還要繼續傳授下去嗎？』五祖說：『以前達磨祖師從異域而來，恐怕世人不相信他的師承，所以用衣缽作為憑證。現在天下人都已經相信了，可以到你為止了。你應該遠離隱居，等待時機再出來弘揚佛法。所謂接受衣缽的人，性命就像懸掛的絲線一樣危險。』盧惠能問：『我應該到哪裡去呢？』五祖說：『遇到懷地就停下來，遇到會地就隱藏起來。』盧惠能行禮完畢，當晚就離開了。 眾人疑惑五祖三天沒有上堂講法，就去詢問他。五祖說：『我的道已經傳出去了。』眾人問：『衣缽被誰得到了呢？』五祖說：『有能力的人得到了。』眾人議論盧惠能的名字叫能，一定是盧惠能得到了衣缽離開了。五祖傳授衣法后，又過了四年，在上元二年，五祖告訴眾人說：『我的事情已經做完了，是時候離開了。』進入房間安然坐化而逝，享年七十四歲。人們在黃梅的東山為他建造了塔，唐代宗賜予他謚號為大滿禪師，塔名為法雨（正宗記）。 丙子儀鳳元年（公元676年），己卯調（可能是指某項調整或事件）。
【English Translation】 English version: Then Huineng said, 'The verse is good, but it is not yet fully understood.' That night, Lu Huineng himself held a candle and asked Zhang Riyong (an official title, an assistant officer) to write a verse next to Huineng's verse: 'Bodhi is originally without a tree (Bodhi: enlightened wisdom), the bright mirror is also not a stand (bright mirror: a metaphor for a pure mind). Originally there is not a single thing, where does dust arise?' The Fifth Patriarch, seeing this verse, quietly went to the rice mill and asked, 'Is the rice milled white?' Lu Huineng replied, 'It is milled white, but it has not been sifted.' The Fifth Patriarch struck the mortar three times with his staff. Lu Huineng immediately understood and entered the Fifth Patriarch's room at the third watch of the night. The Fifth Patriarch told him, 'The Buddhas appear in the world because of great causes and conditions, guiding beings according to their capacities. Therefore, there are the Ten Grounds (ten stages of a Bodhisattva's practice), the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), sudden and gradual enlightenment, etc., as methods of teaching. However, I am entrusting the unsurpassed, subtle, secret, perfect, bright, true Dharma Eye Treasury (the essence of the Buddha's teachings) to the foremost disciple, the Venerable Mahākāśyapa (one of the Buddha's ten great disciples), which has been transmitted through twenty-eight generations to Bodhidharma (the first patriarch of Zen Buddhism) who came to the East. Bodhidharma transmitted it to me. Now I am entrusting this great Dharma, along with the Saṃghāṭī robe (袈裟, kasaya) and the precious bowl (化緣的缽, alms bowl) that I received, to you. You must protect it well and not let the Dharma be cut off. Listen to my verse: Sentient beings come to plant seeds, causes in the ground bring forth fruits. Insentient beings have no seeds, without nature there is also no birth.' After Lu Huineng received the Dharma, he bowed and asked, 'I have received the Dharma, but will the robe and bowl continue to be transmitted?' The Fifth Patriarch said, 'In the past, when Bodhidharma came from a foreign land, he feared that the world would not believe in his lineage, so he used the robe and bowl as proof. Now the whole world already believes, so it can stop with you. You should retreat into seclusion and wait for the opportunity to emerge and propagate the Dharma. The life of the person who receives the robe and bowl is as dangerous as a thread hanging.' Lu Huineng asked, 'Where should I go?' The Fifth Patriarch said, 'Stop when you encounter Huai (懷), hide when you encounter Hui (會).' Lu Huineng bowed and left that night. The crowd was puzzled that the Fifth Patriarch did not ascend the Dharma hall for three days, so they went to inquire. The Fifth Patriarch said, 'My Way has been transmitted.' The crowd asked, 'Who received the robe and bowl?' The Fifth Patriarch said, 'The capable one received it.' The crowd discussed that Lu Huineng's name is 'Neng (能, capable),' so it must be Lu Huineng who received the robe and left. After the Fifth Patriarch transmitted the robe and Dharma, four years passed. In the second year of Shangyuan, the Fifth Patriarch told the crowd, 'My affairs are finished, it is time to leave.' He entered the room and passed away peacefully in meditation, at the age of seventy-four. People built a pagoda for him on Dongshan (東山) in Huangmei (黃梅). Emperor Daizong (代宗) bestowed upon him the posthumous title of Greatly Complete Zen Master (大滿禪師), and the pagoda was named Dharma Rain (法雨) (Zhengzong Ji (正宗記)). In the first year of Yifeng (儀鳳) of the Bingzi year (丙子) (676 AD), there was a Jimao (己卯) adjustment (調) (possibly referring to a certain adjustment or event).
露元年。
庚辰永隆元年 辛巳開耀元年。
壬午永淳元年。隱士孫思邈卒。孫善莊老陰陽醫藥之術。尤尊釋典。稱孫真人。
癸未弘道元年。十二月。帝有疾。丁巳崩。甲子中宗即位。尊天后為皇太后。政事咸取決焉 中宗立而廢之。太后稱制。
佛頂尊勝陀羅尼 西域北印度罽賓國沙門佛陀波利尊者。此云覺護。初儀鳳元年來五臺清涼山逢一叟。問之曰。爾何為來。曰欲禮文殊。叟曰。曾持佛頂尊勝咒來否。曰未也。叟曰。此土眾生犯殺盜淫妄四業者多。能回取咒以流此土作大利益。弟子當示師文殊所在。言已忽不見。波利乃返本國取咒至是。弘道元年至長安。有旨命杜行顗及日照三藏翻譯訖。波利又將梵本。訪西明寺僧順貞。貞奏聞共譯之。名尊勝陀羅尼。乃第三齣也。與杜令譯者大同小異。比諸眾譯此最弘布。波利繼入五臺。后不知其所終(高僧傳)。
法苑珠林 凡一百卷。賜入經藏流行。法師玄暉所撰。暉字道世。至是弘道元年入寂。
則天
諱昍/(宋-木+生)姓武氏。高宗后。生中宗睿宗太平公主三人。高宗崩中宗立。尊為皇太后。中宗元年二月戊午。后廢中宗為廬陵王幽于別所。己未立豫王旦(睿宗也)為皇帝。政事決于太后。居帝
【現代漢語翻譯】 現代漢語譯本： 露元年。
庚辰永隆元年，辛巳開耀元年。
壬午永淳元年。隱士孫思邈去世。孫思邈擅長莊子、老子學說、陰陽學說和醫藥之術，尤其尊崇佛教經典，被稱為孫真人。
癸未弘道元年。十二月，皇帝生病。丁巳日駕崩。甲子日，中宗即位，尊天后為皇太后，政事都由她決斷。中宗即位后又被廢黜，太后開始臨朝稱制。
《佛頂尊勝陀羅尼》：西域北印度罽賓國（Kashmir，古國名）的沙門（釋教出家男子的通稱）佛陀波利尊者（Buddhapali，意為覺護）。最初在儀鳳元年（唐高宗年號）來到五臺山清涼寺，遇到一位老者，問他：『你來這裡做什麼？』回答說：『想禮拜文殊菩薩。』老者說：『你曾帶來《佛頂尊勝陀羅尼咒》嗎？』回答說：『沒有。』老者說：『此地眾生犯殺、盜、淫、妄四種罪業的人很多，如果能取回此咒，在此地流傳，會有很大的利益。我可以告訴你文殊菩薩在哪裡。』說完忽然不見。佛陀波利於是返回本國取咒，到弘道元年到達長安。皇帝下旨命令杜行顗和日照三藏翻譯完畢。佛陀波利又拿著梵文字，拜訪西明寺的僧人順貞，順貞上奏朝廷，共同翻譯此咒，名為《尊勝陀羅尼》，這是第三次翻譯。與杜行顗翻譯的版本大同小異。相比于其他譯本，這個譯本流傳最廣。佛陀波利隨後進入五臺山，後來不知所終（出自《高僧傳》）。
《法苑珠林》：共一百卷，被賜入經藏流行。法師玄暉所撰寫。玄暉字道世，于弘道元年圓寂。
則天
名諱為[昍/(宋-木+生)]（音同『少』），姓武氏，是高宗的皇后，生下中宗、睿宗、太平公主三人。高宗駕崩后，中宗即位，尊她為皇太后。中宗元年二月戊午日，皇后廢黜中宗，將他貶為廬陵王，幽禁在別處。己未日，立豫王旦（即睿宗）為皇帝，政事都由太后決斷，居住在皇帝的宮殿里。
【English Translation】 English version: The first year of Lu.
The first year of Yonglong (庚辰), the first year of Kaiyao (辛巳).
The first year of Yongchun (壬午). The recluse Sun Simiao passed away. Sun was skilled in the arts of Zhuangzi, Laozi, yin-yang, and medicine. He especially revered Buddhist scriptures and was known as 'Immortal Sun'.
The first year of Hongdao (癸未). In the twelfth month, the emperor fell ill. He passed away on the day of Ding Si. On the day of Jia Zi, Zhongzong ascended the throne and honored the Empress Dowager, with all state affairs decided by her. Zhongzong was later deposed, and the Empress Dowager began to rule.
'The Buddha Top Unsurpassed Dharani': The Shramana (Buddhist monk) Buddhapali (覺護, meaning 'Awareness Protector') from the Kingdom of Kipin (罽賓國, Kashmir) in Northern India of the Western Regions. Initially, in the first year of Yifeng (儀鳳, reign title of Emperor Gaozong of Tang), he came to Mount Wutai Qingliang Temple and encountered an old man who asked him, 'What brings you here?' He replied, 'I wish to pay homage to Manjushri Bodhisattva.' The old man said, 'Have you brought the 'Buddha Top Unsurpassed Dharani'?' He replied, 'No.' The old man said, 'The sentient beings of this land commit many sins of killing, stealing, lust, and lying. If you can retrieve this Dharani and spread it in this land, it will bring great benefit. I can show you where Manjushri Bodhisattva is.' After speaking, he suddenly disappeared. Buddhapali then returned to his country to retrieve the Dharani and arrived in Chang'an in the first year of Hongdao. The emperor ordered Du Xingyi and the Tripitaka master Rizhao to translate it. Buddhapali then took the Sanskrit text and visited the monk Shunzhen of Ximing Temple. Shunzhen reported to the court, and they jointly translated it, naming it 'The Unsurpassed Dharani'. This was the third translation. It was largely the same as Du Xingyi's translation, with minor differences. Compared to other translations, this one was the most widely circulated. Buddhapali then entered Mount Wutai and was never heard from again (from 'Biographies of Eminent Monks').
'The Forest of Gems in the Dharma Garden': A total of one hundred volumes, bestowed to be included in the Sutra Pitaka for circulation. Compiled by Dharma Master Xuanhui. Xuanhui's courtesy name was Daoshi. He passed away in the first year of Hongdao.
Zetian
Her personal name was [昍/(宋-木+生)] (pronounced 'shao'), her family name was Wu, and she was the Empress of Gaozong. She gave birth to Zhongzong, Ruizong, and Princess Taiping. After Gaozong passed away, Zhongzong ascended the throne and honored her as Empress Dowager. On the day of Wu Wu in the second month of the first year of Zhongzong, the Empress deposed Zhongzong, demoted him to Prince of Luling, and confined him in a separate residence. On the day of Ji Wei, she established Prince Yu Dan (Ruizong) as emperor, with all state affairs decided by the Empress Dowager, residing in the emperor's palace.
于別殿。夏四月遷廬陵王于房州。又遷均州。九月甲寅赦天下。改元光宅。旗幟皆從金色。八品以下舊青者更服碧色。東都(洛陽也)改為神都。宮名太初。又改尚書省為文昌臺。左右僕射為左右相。六曹為天地四時六官。門下省為鸞臺。中書省為鳳閣。侍中為納言。中書令為內史。御史臺為左肅政臺。增置右肅政臺。其餘省寺監率之名悉以義類改之。太后稱制二十一年。壽八十一歲(唐史) 光宅(一)垂拱(四)永昌(一)天授又改曰載初(二)長壽(二)延載(一)天冊萬歲又改證聖(一)萬歲通天又改萬歲登封(一)神功(一)聖歷(二)久視(一)長安(五)。
甲申正月。中宗年曰嗣聖。二月豫王立。年曰文明。九月甲寅改年曰光宅 光宅元年。
乙酉垂拱元年。丙戌二年。泉州黃守恭宅園桑樹忽生白蓮華。因舍其宅為寺。今開先寺是也(圖經)。
垂拱三年。天竺沙門地婆訶羅此云日照。高宗儀鳳初至長安。譯密嚴等經。至是共譯十八部凡三十四卷。太后親制序(本傳)。
己丑永昌元年 庚辰天授元年。
國號周 天授元年九月。侍御史傅游蓻帥關中百姓詣闕上表。請改國號周賜皇帝姓武氏。太后可之。乃御則天樓赦天下。以唐為周。改元。上尊號曰聖神皇帝。以皇
【現代漢語翻譯】 現代漢語譯本 在另一座宮殿里。夏四月，將廬陵王遷往房州，又遷往均州。九月甲寅日，大赦天下，改年號為光宅。旗幟都改為金色。八品以下的官員，原先穿青色官服的，改為穿碧色。東都（即洛陽）改為神都，宮殿的名字改為太初。又將尚書省改為文昌臺，左右僕射改為左右相，六曹改為天地四時六官。門下省改為鸞臺，中書省改為鳳閣，侍中改為納言，中書令改為內史，御史臺改為左肅政臺，增設右肅政臺。其餘各省、寺、監的名稱，都按照意義類別更改。太后稱制共二十一年，享年八十一歲（出自《唐史》）。光宅（一年）、垂拱（四年）、永昌（一年）、天授又改為載初（二年）、長壽（二年）、延載（一年）、天冊萬歲又改為證聖（一年）、萬歲通天又改為萬歲登封（一年）、神功（一年）、聖歷（二年）、久視（一年）、長安（五年）。
甲申年正月，中宗的年號為嗣聖。二月，豫王被立為太子，年號為文明。九月甲寅日，改年號為光宅。光宅元年。
乙酉年為垂拱元年，丙戌年為垂拱二年。泉州黃守恭的宅園裡，桑樹忽然長出白蓮花。因此他捐出自己的宅院作為寺廟，就是現在的開先寺（出自《圖經》）。
垂拱三年，天竺沙門地婆訶羅（Dharmadeva，意為日照）在高宗儀鳳初年來到長安，翻譯了《密嚴經》等經典。到這時，他總共翻譯了十八部經，共三十四卷。太后親自撰寫了序言（出自《本傳》）。
己丑年為永昌元年，庚辰年為天授元年。
國號改為周。天授元年九月，侍御史傅遊藝率領關中百姓到皇宮上表，請求更改國號為周，賜予皇帝姓氏為武氏。太后同意了。於是，太后在則天樓宣佈大赦天下，將唐朝改為周朝，並更改年號。尊稱皇帝為聖神皇帝。
【English Translation】 English version In another palace. In the fourth month of summer, Prince of Luling was moved to Fangzhou, and then to Junzhou. On the day of Jia-yin in the ninth month, a general amnesty was granted to the whole country, and the reign title was changed to Guangzhai (Bright Abode). All flags and banners were changed to gold. Officials below the eighth rank, who originally wore blue uniforms, were changed to wear azure. Dongdu (Eastern Capital, i.e., Luoyang) was renamed Shendu (Divine Capital), and the palace was named Taichu (Great Beginning). The Department of State Affairs (Shangshu Sheng) was renamed Wenchangtai, the Left and Right Vice Directors (Pu She) were renamed Left and Right Chancellors. The Six Ministries (Liu Cao) were renamed the Six Offices of Heaven, Earth, Four Seasons. The Chancellery (Menxia Sheng) was renamed Luan Tai, the Secretariat (Zhongshu Sheng) was renamed Fengge, the Attendant Counselor (Shizhong) was renamed Nayen, the Director of the Secretariat (Zhongshu Ling) was renamed Neishi, the Court of Imperial Censors (Yushi Tai) was renamed the Left Directorate of Censors (Zuo Suzheng Tai), and the Right Directorate of Censors (You Suzheng Tai) was added. The names of the remaining provinces, temples, and directorates were all changed according to their meanings. The Empress Dowager ruled for twenty-one years and lived to the age of eighty-one (from 'History of Tang'). Guangzhai (1 year), Chuigong (4 years), Yongchang (1 year), Tianshou, also changed to Zaichu (2 years), Changshou (2 years), Yanzai (1 year), Tiance Wansui, also changed to Zhengsheng (1 year), Wansui Tongtian, also changed to Wansui Dengfeng (1 year), Shengong (1 year), Shengli (2 years), Jiushi (1 year), Changan (5 years).
In the first month of Jia-shen year, Emperor Zhongzong's reign title was Sisheng. In the second month, Prince Yu was established as the crown prince, and the reign title was Wenming. On the day of Jia-yin in the ninth month, the reign title was changed to Guangzhai. Guangzhai first year.
In the year of Yi-you, the first year of Chuigong, and in the year of Bing-xu, the second year of Chuigong, mulberry trees in the garden of Huang Shou-gong's house in Quanzhou suddenly grew white lotus flowers. Therefore, he donated his house as a temple, which is now the Kaiyuan Temple (from 'Illustrated Classic').
In the third year of Chuigong, the Indian (Tianzhú) monk Dharmadeva (地婆訶羅, meaning 'Sun Illumination') arrived in Chang'an at the beginning of Emperor Gaozong's Yifeng era and translated the 'Ghanavyuha Sutra' (密嚴經) and other scriptures. By this time, he had translated a total of eighteen scriptures, totaling thirty-four volumes. The Empress Dowager personally wrote the preface (from 'Biography').
The year of Ji-chou was the first year of Yongchang, and the year of Geng-chen was the first year of Tianshou.
The state title was changed to Zhou. In the ninth month of the first year of Tianshou, the Supervising Censor Fu Youyi led the people of Guanzhong to the palace to submit a memorial, requesting to change the state title to Zhou and grant the emperor the surname Wu. The Empress Dowager approved it. Therefore, the Empress Dowager announced a general amnesty to the world at the Zetian Tower, changed the Tang Dynasty to the Zhou Dynasty, and changed the reign title. The emperor was honored as the Holy and Divine Emperor (Sheng Shen Huangdi).
帝且為皇嗣賜姓武。立武氏七廟于神都。十一月庚辰朔日南至太后享萬象神宮赦天下。始用周正。以永昌元年十一月為載初元年正月。以十二月為臘月。夏正月為一月。秦宗客改造天地等十二字以獻。丁亥行之。太后自名曌。改詔曰制。二月辛酉太后策貢士于洛城殿。貢士殿試自此始。至久視元年冬十月。制復以正月為十一月。一月為正月。中宗神龍元年二月。復國號唐。郊廟社稷陵寢百官旗幟服色文字。皆如永淳以前故事。復以神都為東都。北都為并州。新造十二字者。照為曌。天為西。地為[永/土]。日為[○@乙]。月為囝。星為○君為[了-(丁-一)+(夙-歹+(王/口))]。臣為惠。載為風。年為[十/((坐-(人人)+(刀刀))-土+十)]。初為[夙-歹+熏]。正為缶 令宰相撰時政記。月送吏館。時政記自此而始(唐書)。
壬辰長壽元年。四月。詔仁儉禪師入見。師視太后。良久云。會么。后云不會。師云。老僧持不語戒。言訖而去。翌日進短歌十九首。后覽而嘉之。厚加錫賚。今唯了元歌一首存傳燈玉英集。師即騰騰和尚也。嗣嵩岳慧安國師。國師嗣五祖(傳燈)。
寶積經 南天竺國沙門達磨流支。此云法希。初高宗聞其風。開耀元年因西域使者詔敦請之。至
【現代漢語翻譯】 現代漢語譯本：皇帝還為皇位繼承人賜姓武。在神都建立了武氏七廟。十一月庚辰朔日，正值冬至，太后在萬象神宮祭祀，大赦天下。開始使用周正曆法。將永昌元年十一月作為載初元年正月，十二月作為臘月，夏正月作為一月。秦宗客改造了天地等十二個字獻上。丁亥日開始施行。太后自名為曌（zhào）。將詔書的『詔』改為『制』。二月辛酉日，太后在洛城殿策試貢士。貢士殿試從此開始。到久視元年冬十月，下令恢復以正月為十一月，一月為正月。中宗神龍元年二月，恢復國號為唐。郊廟、社稷、陵寢、百官、旗幟、服色、文字，都恢復到永淳以前的舊制。恢復神都為東都，北都為并州。新造的十二個字，『照』改為『曌』，『天』改為『西』，『地』改為『[永/土]』，『日』改為『[○@乙]』，『月』改為『囝』，『星』改為『○』，『君』改為『[了-(丁-一)+(夙-歹+(王/口))]』，『臣』改為『惠』，『載』改為『風』，『年』改為『[十/((坐-(人人)+(刀刀))-土+十)]』，『初』改為『[夙-歹+熏]』，『正』改為『缶』。命令宰相撰寫時政記，每月送吏館。時政記從此開始（出自《唐書》）。
長壽元年壬辰年四月，詔令仁儉禪師入宮覲見。禪師看著太后，良久問道：『會么？』（huì me?：明白嗎？）太后說：『不會。』禪師說：『老僧持不語戒。』說完就離開了。第二天，進獻短歌十九首。太后看了很高興，給予豐厚的賞賜。現在只有《了元歌》一首儲存在《傳燈玉英集》中。禪師就是騰騰和尚，是嵩岳慧安國師的弟子，慧安國師是五祖的弟子（出自《傳燈錄》）。
《寶積經》（Bǎo jī jīng）：南天竺國（Nán tiānzhú guó）沙門達磨流支（Dámó liúzhī），翻譯為漢語是法希（Fǎ xī）。當初高宗（Gāozōng）聽聞他的名聲，開耀元年（Kāiyào yuánnián）通過西域（Xīyù）使者下詔敦請他。
【English Translation】 English version: The Emperor also bestowed the surname Wu upon the heir apparent. Seven ancestral temples of the Wu clan were established in Shendu (Shéndū). On the Gengchen day of the eleventh month, which was the winter solstice, the Empress Dowager made offerings at the Wànxiàng Shéngōng (Wànxiàng Shéngōng, Palace of Myriad Images) and granted amnesty to the realm. The Zhou calendar was adopted. The eleventh month of the first year of Yongchang (Yǒngchāng) was designated as the first month of the first year of Zaichu (Zàichū), the twelfth month as Layue (Làyuè, the twelfth month), and the first month of summer as the first month. Qin Zongke (Qín Zōngkè) created twelve new characters, including those for 'heaven' and 'earth', and presented them. They were implemented on the Dinghai day. The Empress Dowager named herself Zhao (Zhào). The term 'zhao' (詔, imperial edict) was changed to 'zhi' (制, imperial decree). On the Xin-you day of the second month, the Empress Dowager examined the tribute scholars at the Luocheng (Luòchéng) Palace. The palace examination for tribute scholars began from this point onward. In the tenth month of the winter of the first year of Jiushi (Jiǔshì), it was decreed that the first month should revert to being the eleventh month, and the first month should be the first month. In the second month of the first year of Shenlong (Shénlóng) during the reign of Emperor Zhongzong (Zhōngzōng), the dynastic title was restored to Tang (Táng). The suburban altars, ancestral temples, state altars, imperial tombs, officials, flags, attire, colors, and writing were all restored to the customs before Yongchun (Yǒngchūn). Shendu was restored as the Eastern Capital, and Beidu (Běidū) as Bingzhou (Bīngzhōu). Among the newly created twelve characters, 'zhao' (照) was changed to '曌', 'tian' (天, heaven) to '西', 'di' (地, earth) to '[永/土]', 'ri' (日, sun) to '[○@乙]', 'yue' (月, moon) to '囝', 'xing' (星, star) to '○', 'jun' (君, ruler) to '[了-(丁-一)+(夙-歹+(王/口))]', 'chen' (臣, subject) to '惠', 'zai' (載, year) to '風', 'nian' (年, year) to '[十/((坐-(人人)+(刀刀))-土+十)]', 'chu' (初, beginning) to '[夙-歹+熏]', and 'zheng' (正, correct) to '缶'. The chancellors were ordered to compile records of current affairs and submit them to the official library monthly. The records of current affairs began from this point onward (From the Book of Tang).
In the fourth month of the first year of Changshou (Chángshòu), the Ren-chen year, an imperial edict summoned Chan Master Renjian (Rénjiǎn) to an audience. The Master gazed at the Empress Dowager for a long time and asked, 'Huì me?' (Huì me?: Do you understand?). The Empress replied, 'I do not understand.' The Master said, 'This old monk observes the precept of silence.' Having spoken, he departed. The next day, he presented nineteen short songs. The Empress Dowager was pleased upon reading them and bestowed generous rewards. Only one song, 'Liao Yuan Ge' (Liǎo Yuán Gē), remains preserved in the 'Collection of Lamps and Jade Flowers'. The Master was none other than the monk Tengteng (Téngténg), a disciple of National Teacher Huian (Hùiān) of Mount Song (Sōng Yuè), who was a disciple of the Fifth Patriarch (From the Transmission of the Lamp).
Baoji Jing (Bǎojī Jīng, Ratnakuta Sutra): The Shramana Dharmaruci (Dharmaruci) from South India (Nán tiānzhú guó), translated into Chinese as Faxi (Fǎxī). Initially, Emperor Gaozong (Gāozōng) heard of his reputation, and in the first year of Kaiyao (Kāiyào), he issued an edict through envoys from the Western Regions (Xīyù) to earnestly invite him.
是來長安。太后召見。為改其名菩提流志。此云覺愛。敕于佛授記寺譯經一十九部凡二十八卷。中宗神龍二年。志遂駕還京。敕于西崇福寺譯寶積經。帝親筆受。睿宗景雲元年。帝復于北苑白蓮花亭別開寶積會首。帝亦親躬筆受。王瑨賀知章等潤色。中書陸象先魏知古監護。御筆制序標于經首。玄宗開元元年。志以所譯寶積經並舊譯合成一部百二十卷功畢。志不復譯經。專持誦修習禪觀。開元十五年入滅。壽一百五十六歲。葬之日特給鹵簿羽儀。塔于龍門西原。追贈鴻臚大卿。賜謚曰開元一切遍知三藏。名德之重古未有也。志前後譯經五十三部合一百一十八卷(舊唐史具載之)。
甲午延載元年。
乙未天冊萬歲元年。正月辛巳。太后加號慈氏。改元證聖。又加號天冊金輪大聖皇帝。改年曰萬歲通天(唐書)。
法師義凈 諱義凈。字文明。茫陽(涿州也)張氏子。髫齔出家為僧。弱冠具戒。高宗咸亨二年。三十七歲往西域求佛經。孤征二十五年。歷三十餘國。至是乙未五月還至河洛。得梵本經律論近四百部合五十萬夾。金剛座真容一鋪。舍利三百粒。太后親迎于上東門外。奉安佛授記寺。敕令翻譯。初與實叉難陀翻華嚴經。長安三年譯金光明最勝王等經百一羯磨等。成均(大學名)助教許觀監護
【現代漢語翻譯】 現代漢語譯本：於是他來到長安。太后召見了他，併爲他改名為菩提流志（Bodhiruci）（意為覺愛）。敕令他在佛授記寺翻譯經典十九部，共二十八卷。中宗神龍二年，菩提流志於是返回京城，敕令他在西崇福寺翻譯《寶積經》。皇帝親自筆錄，睿宗景雲元年，皇帝又在北苑白蓮花亭另外開設寶積會首，皇帝也親自筆錄，王瑨、賀知章等人潤色，中書陸象先、魏知古監護，御筆撰寫序言標于經首。玄宗開元元年，菩提流志將所譯《寶積經》與舊譯合成一部，共一百二十卷，功德圓滿。菩提流志不再翻譯經典，專心持誦、修習禪觀。開元十五年圓寂，享年一百五十六歲。安葬之日，朝廷特賜鹵簿羽儀，塔葬于龍門西原，追贈鴻臚大卿，賜謚號開元一切遍知三藏。他的名望和德行之重，是古來未有的。菩提流志前後翻譯經典五十三部，共一百一十八卷（《舊唐史》有詳細記載）。 甲午延載元年。 乙未天冊萬歲元年正月辛巳，太后加號慈氏（Maitreya），改元證聖。又加號天冊金輪大聖皇帝，改年號為萬歲通天（《唐書》）。 法師義凈（Yijing），諱義凈，字文明，茫陽（今涿州）張氏之子。年幼出家為僧，成年後受具足戒。高宗咸亨二年，三十七歲時前往西域求取佛經，獨自遠征二十五年，歷經三十餘國。于乙未年五月返回河洛，獲得梵文佛經、律、論近四百部，共五十萬夾，金剛座真容一鋪，舍利三百粒。太后親自在上東門外迎接，供奉安放在佛授記寺，並敕令翻譯。最初與實叉難陀（Śikṣānanda）共同翻譯《華嚴經》。長安三年，翻譯《金光明最勝王經》等、《百一羯磨》等。成均（即大學）助教許觀監護。
【English Translation】 English version: Thereupon, he came to Chang'an. The Empress Dowager summoned him and changed his name to Bodhiruci (meaning 'Awakened Love'). She ordered him to translate nineteen sutras, totaling twenty-eight volumes, at the Foshouji Monastery. In the second year of the Shenlong era during the reign of Emperor Zhongzong, Bodhiruci then returned to the capital and was ordered to translate the Ratnakuta Sutra at the Xichongfu Monastery. The Emperor personally took notes. In the first year of the Jingyun era during the reign of Emperor Ruizong, the Emperor also separately established the head of the Ratnakuta assembly at the White Lotus Pavilion in the Northern Garden. The Emperor also personally took notes, with Wang Jin, He Zhizhang, and others polishing the text. Lu Xiangxian and Wei Zhigu from the Chancellery supervised the translation. The imperial pen wrote a preface affixed to the beginning of the sutra. In the first year of the Kaiyuan era during the reign of Emperor Xuanzong, Bodhiruci completed the compilation of the translated Ratnakuta Sutra, combining it with the old translations into one set of one hundred and twenty volumes. Bodhiruci no longer translated sutras, but devoted himself to reciting, practicing, and studying meditation. He passed away in the fifteenth year of the Kaiyuan era at the age of one hundred and fifty-six. On the day of his burial, he was specially granted a ceremonial escort, and his stupa was built in the western plains of Longmen. He was posthumously awarded the title of Grand Minister of the Court of State Ceremonies and the posthumous title of 'Kaiyuan Omniscient Tripitaka Master.' The weight of his fame and virtue was unprecedented in ancient times. Bodhiruci translated a total of fifty-three sutras, totaling one hundred and eighteen volumes (as recorded in detail in the 'Old Book of Tang'). The first year of Yanzai during the Jiawu year. In the first year of the Tiance Wansui era, on the Xin Si day of the first month of the Yiwei year, the Empress Dowager added the title 'Maitreya' and changed the era name to 'Zheng Sheng.' She also added the title 'Tiance Golden Wheel Great Sage Emperor' and changed the era name to 'Wansui Tongtian' (according to the 'Book of Tang'). The Dharma Master Yijing, personal name Yijing, courtesy name Wenming, was the son of the Zhang family of Mangyang (present-day Zhuozhou). He became a monk at a young age and received full ordination as an adult. In the second year of the Xianheng era during the reign of Emperor Gaozong, at the age of thirty-seven, he went to the Western Regions to seek Buddhist scriptures. He traveled alone for twenty-five years, traversing more than thirty countries. In the Yiwei year, in the fifth month, he returned to Heluo, obtaining nearly four hundred Sanskrit sutras, vinayas, and shastras, totaling five hundred thousand folios, one portrait of the Vajrasana, and three hundred relics. The Empress Dowager personally welcomed him outside the Shangdong Gate and enshrined them at the Foshouji Monastery, ordering their translation. Initially, he translated the Avatamsaka Sutra with Śikṣānanda. In the third year of the Chang'an era, he translated the Suvarṇaprabhāsa Sūtra and the Karmasataka, among others. Xu Guan, an assistant instructor at the Chengjun (Imperial Academy), supervised the translation.
。太后制新翻聖教序。中宗神龍元年。于東洛內道場譯孔雀王等經。帝制序。號大唐龍興三藏聖教序。二年隨駕回長安。敕于大薦福寺別置翻經院。譯一切莊嚴王等經。兵部侍郎崔湜給事中盧粲潤文正字。秘書監附馬都尉楊慎交監護。中宗景龍二年。召師入內同翻經。僧九旬坐夏。帝念居房州時祈念藥師。乃命法師于大佛光殿譯藥師經二卷。睿宗景雲元年。師留大薦福寺。譯浴像等經論二十部凡八十八卷。學士李嶠張說等潤色。僕射韋巨源蘇瑰監護。玄宗開元元年七月法師入寂。壽七十九。僧臘五十九。敕給葬事。塔洛京龍門北之高原。法師前後譯經律論五十六部凡二百三十卷。又別撰儀傳等九卷。師雖遍翻三藏。而偏攻律部教授學者(本傳)。
是年敕沙門明佺等刊定經目撰錄十五卷。隨大藏流行(本傳)。
華嚴經 太后聞于闐國有梵本華嚴大經。遣使往求之。並請善梵學者一人隨經。於是于闐國主以尊者實叉難陀此云覺喜。妙善華嚴宗旨遣應旨太后大悅。是年三月。詔入大遍空寺。同菩提流志復禮法師等翻譯。次移佛授記寺。太后時幸其寺。親究筆削。施供食饌。至聖歷二年十月譯新經成八十卷。太后親制序文。御太極殿宣示百官。長安四年。實叉難陀出楞伽經七卷。比之諸本尤為詳明。難陀總譯
【現代漢語翻譯】 現代漢語譯本：太后頒佈了新翻譯的《聖教序》。中宗神龍元年，在東都洛陽的內道場翻譯《孔雀王經》等經典，皇帝親自撰寫序文，名為《大唐龍興三藏聖教序》。神龍二年，跟隨皇帝返回長安，敕令在大薦福寺另設翻經院，翻譯《一切莊嚴王經》等經典，由兵部侍郎崔湜、給事中盧粲潤飾文字，正字、秘書監駙馬都尉楊慎交負責監護。中宗景龍二年，召請法師入宮共同翻譯經典。僧人們九旬安居坐夏。皇帝感念居住在房州時祈念藥師佛的恩德，於是命令法師在大佛光殿翻譯《藥師經》二卷。睿宗景雲元年，法師留在大薦福寺，翻譯《浴像經》等經論二十部，共八十八卷，由學士李嶠、張說等人潤色，僕射韋巨源、蘇瑰負責監護。玄宗開元元年七月，法師圓寂，享年七十九歲，僧臘五十九年。皇帝敕令辦理喪事，塔葬在洛陽龍門北面的高原。法師前後翻譯經律論五十六部，共二百三十卷，又另外撰寫儀軌傳記等九卷。法師雖然廣泛翻譯三藏經典，但尤其精通律部，教授學者（本傳）。 同年，皇帝敕令沙門明佺等人刊定經目，撰寫目錄十五卷，隨大藏經流通（本傳）。 《華嚴經》（Avatamsaka Sutra）：太后聽說于闐國（Khotan）有梵文原本的《華嚴大經》，派遣使者前去求取，並請一位精通梵文的學者隨經同來。於是于闐國王派遣尊者實叉難陀（Śikṣānanda），意為覺喜，他精通華嚴宗旨，以應太后的旨意，太后非常高興。當年三月，詔令實叉難陀進入大遍空寺，與菩提流志（Bodhiruci）、復禮法師等人共同翻譯。之後移至佛授記寺。太后時常駕臨該寺，親自研究筆削，施捨飲食。至聖歷二年十月，新譯的《華嚴經》完成，共八十卷。太后親自撰寫序文，在太極殿向百官宣示。長安四年，實叉難陀譯出《楞伽經》（Laṅkāvatāra Sūtra）七卷，相比其他版本更為詳盡明白。難陀總共翻譯
【English Translation】 English version: The Empress Dowager issued a newly translated preface to the Sacred Teachings. In the first year of the Shenlong era of Emperor Zhongzong, the Peacock King Sutra and other scriptures were translated at the inner Daochang (bodhimanda) in Dongluo (Eastern Capital, Luoyang). The emperor personally wrote the preface, entitled 'The Great Tang Dragon Rising Tripitaka Sacred Teachings Preface'. In the second year of Shenlong, he followed the emperor back to Chang'an and ordered the establishment of a separate translation institute at the Da Jianfu Temple to translate the Sutra of the King of All Adornments and other scriptures. Cui Shi, the Vice Minister of the Ministry of War, and Lu Can, the Supervising Secretary, polished the text, while Yang Shenjiao, the Imperial Son-in-Law and Commandant of the Palace Guards, supervised the work. In the second year of the Jinglong era of Emperor Zhongzong, the master was summoned to the palace to translate scriptures together. The monks observed the summer retreat for ninety days. The emperor, mindful of his prayers to Bhaisajyaguru (Medicine Buddha) when residing in Fangzhou, ordered the Dharma master to translate the Bhaisajyaguru Sutra in two volumes at the Great Buddha Light Hall. In the first year of the Jingyun era of Emperor Ruizong, the master stayed at the Da Jianfu Temple and translated twenty scriptures and treatises, including the Bathing Image Sutra, totaling eighty-eight volumes. Scholars Li Qiao, Zhang Yue, and others polished the text, while Wei Juyuan and Su Gui, the Chief Ministers, supervised the work. In the seventh month of the first year of the Kaiyuan era of Emperor Xuanzong, the Dharma master passed away at the age of seventy-nine, with fifty-nine years as a monk. The emperor ordered funeral arrangements to be made, and the stupa was built on the plateau north of Longmen (Dragon Gate) in Luoyang. The Dharma master translated fifty-six scriptures, treatises, and vinayas, totaling two hundred and thirty volumes, and also wrote nine volumes of rituals and biographies. Although the master translated the entire Tripitaka, he particularly specialized in the Vinaya (monastic discipline) section, teaching scholars (from the biography). In the same year, the emperor ordered the Shramana (monk) Ming Quan and others to revise the scripture catalog and compile fifteen volumes, which circulated with the Tripitaka (from the biography). Avatamsaka Sutra (Huayan Jing): The Empress Dowager heard that the Kingdom of Khotan (Yutian) had a Sanskrit original of the Great Avatamsaka Sutra. She sent envoys to request it and invited a scholar proficient in Sanskrit to accompany the scripture. Thereupon, the King of Khotan sent the Venerable Śikṣānanda (Shicha Nantuo), meaning 'Joy of Awakening', who was well-versed in the Huayan teachings, in response to the Empress Dowager's request, which greatly pleased her. In the third month of that year, she ordered Śikṣānanda to enter the Da Biankong Temple to translate with Bodhiruci (Putiliuzhi), Dharma Master Fu Li, and others. Later, they moved to the Buddha Prediction Temple. The Empress Dowager often visited the temple, personally studying and revising the text, and providing food and offerings. By the tenth month of the second year of the Shengli era, the newly translated Avatamsaka Sutra was completed in eighty volumes. The Empress Dowager personally wrote a preface and announced it to the officials in the Taiji Hall. In the fourth year of the Chang'an era, Śikṣānanda translated the Laṅkāvatāra Sūtra (Lengqie Jing) in seven volumes, which was more detailed and clear than other versions. In total, Śikṣānanda translated
經論一十九部凡一百七卷。辭還於闐。詔遣御史霍嗣光送還本國(並見唐書舊史)。至中宗景龍二年。再詔難陀至京。帝親迎勞備法儀。送止薦福寺講演經旨。睿宗景雲元年十月師入滅。阇維舌根不壞。詔送歸於闐建塔(本傳)。
丙申萬歲通天元年臘月甲申改元萬歲登封賢首教 釋法藏號賢首。姓康。康居國人。風度奇正利智絕倫。來長安尋應名僧義學之選。屬玄奘法師譯經始預其間。后因筆受證義潤文見識不同而出譯場。初燉煌杜順法師。隋文帝篤敬之。傳華嚴法界觀與弟子智儼。此晉譯華嚴也。藏侍儼盡得其教。至是傳譯。藏首登其數。實叉難陀譯于闐華嚴梵夾。藏同義凈法師復禮法師皆預焉。萬歲通天元年。詔沙彌法藏於太原寺開示新譯華嚴宗旨。白光自口而出。有旨命京域十大德為藏授滿分戒。賜號賢首。詔入大遍空寺參譯。長安元年。詔賢首于東都佛授記寺講新華嚴經。至華藏世界品大地震動。即日召對長生殿問帝網十重六相之義。藏敷宣有緒。夫天帝網義十重玄門海印三昧門六相和合義門普眼境界門。此諸義章皆是華嚴總別義網。太后於此茫然未決。藏乃指鎮殿金獅子為喻。因撰義門徑捷易解。號金獅子章。列十門總別之相。太后遂開悟其旨。藏又為學不了者設巧方便。取鑒十面八方安排。上下
【現代漢語翻譯】 現代漢語譯本：經論一十九部，共一百七卷。辭別長安返回于闐（Khotan）。皇帝下詔派遣御史霍嗣光護送返回本國（這些都記載在《唐書·舊史》中）。到中宗景龍二年，再次下詔難陀（Nanda）來到京城。皇帝親自迎接，禮儀周備，送他到薦福寺講解經文要旨。睿宗景雲元年十月，難陀圓寂。火化后舌根沒有損壞。皇帝下詔送回于闐建造佛塔（見《本傳》）。 萬歲通天元年丙申年臘月甲申日，改年號為萬歲登封，賢首宗的釋法藏（Shì Fǎzàng）被尊為賢首（Xiánshǒu）。他姓康，是康居國（Kangju）人。風度不凡，智慧超群。來到長安尋找精通義學的名僧。當時正趕上玄奘（Xuánzàng）法師開始翻譯佛經，法藏參與其中。後來因為在筆受、考證、潤色文字方面的見解不同而離開了譯經場。最初，敦煌的杜順（Dùshùn）法師，受到隋文帝的敬重，將《華嚴法界觀》傳給弟子智儼（Zhìyǎn）。這是晉朝翻譯的《華嚴經》。法藏侍奉智儼，盡得其教。到這個時候傳譯佛經，法藏位列首位。實叉難陀（Śikṣānanda）翻譯出于闐的《華嚴經》梵文版本，法藏與義凈（Yìjìng）法師、復禮（Fùlǐ）法師都參與其中。萬歲通天元年，皇帝下詔沙彌法藏在太原寺開示新翻譯的《華嚴經》宗旨。一道白光從他口中發出。皇帝下旨命京城十大德高僧為法藏授具足戒，賜號賢首。下詔進入大遍空寺參與翻譯佛經。長安元年，皇帝下詔賢首在東都佛授記寺講解新《華嚴經》。講到《華藏世界品》時，大地發生震動。當天召見賢首于長生殿，詢問帝網十重和六相的含義。法藏有條不紊地闡述。所謂天帝網義、十重玄門、海印三昧門、六相和合義門、普眼境界門，這些義理章節都是《華嚴經》總別義理的網路。太后對此茫然不解。法藏就用鎮殿的金獅子作比喻，因此撰寫了義門，簡捷易懂，名為《金獅子章》，列舉了十門總別之相。太后因此開悟了其中的旨意。法藏又為那些不能理解的人設定巧妙的方便法門，取來十面鏡子，八方安排，上下。
【English Translation】 English version: There were nineteen sutras and treatises, totaling one hundred and seven volumes. He bid farewell to Chang'an and returned to Khotan (Yutian). The emperor issued an edict to dispatch Imperial Censor Huo Sigguang to escort him back to his country (as recorded in the Old Book of Tang). In the second year of Jinglong during the reign of Emperor Zhongzong, another edict summoned Nanda to the capital. The emperor personally welcomed him with elaborate rituals and sent him to Jianfu Temple to expound the essence of the scriptures. In October of the first year of Jingyun during the reign of Emperor Ruizong, the master passed away. After cremation, his tongue remained intact. The emperor issued an edict to send it back to Khotan to build a pagoda (as stated in the biography). In the year of Bingshen, the first year of Wansui Tongtian, on the Jia Shen day of the twelfth month, the reign title was changed to Wansui Dengfeng. The monk Fazang (Fǎzàng) of the Xianshou (Xiánshǒu) school was honored as Xianshou. His surname was Kang, and he was a native of Kangju (Kangju). He possessed extraordinary demeanor and unparalleled intelligence. He came to Chang'an seeking selection as a renowned monk skilled in Buddhist doctrines. It happened that Master Xuanzang (Xuánzàng) had just begun translating scriptures, and Fazang participated in the work. Later, due to differing views on transcription, textual criticism, and polishing, he left the translation team. Initially, Master Dushun (Dùshùn) of Dunhuang, who was deeply respected by Emperor Wen of the Sui dynasty, transmitted the 'Huayan Dharma Realm Contemplation' to his disciple Zhiyan (Zhìyǎn). This was the Jin dynasty translation of the 'Avatamsaka Sutra'. Fazang served Zhiyan and fully mastered his teachings. At this time, when translating scriptures, Fazang was ranked first. Śikṣānanda translated the Sanskrit version of the 'Avatamsaka Sutra' from Khotan, and Fazang, along with Master Yijing (Yìjìng) and Master Fuli (Fùlǐ), participated in the translation. In the first year of Wansui Tongtian, the emperor issued an edict for the novice monk Fazang to expound the principles of the newly translated 'Avatamsaka Sutra' at Taiyuan Temple. A white light emanated from his mouth. The emperor issued an edict ordering the ten most virtuous monks in the capital to bestow the full precepts upon Fazang, bestowing upon him the title Xianshou. He was ordered to enter Dabiankong Temple to participate in the translation of scriptures. In the first year of Chang'an, the emperor issued an edict for Xianshou to lecture on the new 'Avatamsaka Sutra' at the Buddha Prediction Temple in the Eastern Capital. When he reached the 'Huazang World Chapter', the earth shook. On the same day, he was summoned to the Changsheng Hall and questioned about the meaning of the ten layers of Indra's net and the six characteristics. Fazang expounded them systematically. The meaning of Indra's net, the ten profound gates, the Samadhi gate of Ocean Seal, the gate of the meaning of the six characteristics of harmony, and the gate of the realm of universal vision—all these chapters of meaning are the network of the general and specific meanings of the 'Avatamsaka Sutra'. The Empress Dowager was bewildered by this. Fazang used the golden lion in the palace as a metaphor, and thus wrote a concise and easy-to-understand explanation called 'The Treatise on the Golden Lion', listing the general and specific aspects of the ten gates. The Empress Dowager then understood its meaning. Fazang also devised skillful means for those who could not understand, taking ten mirrors and arranging them in all directions, above and below.
各一相去一丈餘。面面相對。中安一佛像。燃一炬以照之。互影交光。學者因曉剎海涉入無盡之義。藏嘗著般若心經疏。為時所貴。天下流行。又號康藏國師。清涼大統國師澄觀。以命世亞聖之才追宗賢首。著華嚴疏論凡數百萬言。圭峰宗密嗣之。是為華嚴五祖。大法淵源。沛然洽于天下。目為一念圓融具德宗賢首教(高僧傳)。
清涼國師。法名澄觀。姓夏侯氏。越州山陰人也。年十一依今應天山寶林寺霈禪師出家。誦法華經。十四歲遇恩得度。隸名寶林。肅宗乾元中。依潤州棲霞寺醴律師學相部律。依曇一隸南山律。詣金陵玄璧法師傳關河三論。三論之盛于江表師之力也。代宗大曆中。于瓦棺寺傳起信涅槃。又于淮南法藏受海東起信疏義。溫習華嚴覆尋三論。僅二十年。就蘇州從湛然法師習天臺止觀法華雜摩等經疏解。又謁牛頭山忠禪師。徑山欽禪師。洛陽亡名禪師。咨決南宗禪法。復見慧云禪師了北宗玄理。以至翻習經傳子史小學蒼雅．天竺悉曇．諸部異執四韋五明秘咒儀軌篇頌書蹤。一皆博綜。大曆十一年。禮文殊於五臺。往峨眉拜普賢。卻還五臺居大華嚴寺。專行方等懺法。慨華嚴舊疏文繁義約。惙然長想。況文殊主智。普賢主理。二聖合為毗盧遮那。萬行兼通。即大華嚴之義。遂撰疏成二十卷。德
【現代漢語翻譯】 現代漢語譯本： 兩尊佛像相距一丈多，面面相對，中間安放一尊佛像，點燃一支火炬照亮它們。佛像和影子互相交映，光芒交織，學者因此領悟到剎海涉入無盡的意義。康藏法師曾經撰寫《般若心經疏》，被當時的人們所看重，在天下廣為流傳，又號稱康藏國師。清涼大統國師澄觀，以曠世亞聖的才能追隨宗賢首的學說，撰寫《華嚴疏論》達數百萬字。圭峰宗密繼承了他的事業，被稱為華嚴五祖。大法淵源深厚，廣泛流傳於天下，被認為是『一念圓融具德宗賢首教』（出自《高僧傳》）。
清涼國師，法名澄觀（Cheng Guan），俗姓夏侯氏，是越州山陰人。十一歲時，他依從應天山寶林寺的霈禪師出家，誦讀《法華經》。十四歲時，得到恩準正式剃度，隸屬於寶林寺。肅宗乾元年間，他依從潤州棲霞寺的醴律師學習相部律，依從曇一學習南山律，前往金陵拜見玄璧法師，學習關河三論。三論學說在江表地區的興盛，是澄觀法師的功勞。代宗大曆年間，他在瓦棺寺傳講《起信論》和《涅槃經》，又在淮南法藏處接受海東的《起信疏義》。他溫習《華嚴經》，反覆研讀三論，用了近二十年的時間。之後，他前往蘇州，跟隨湛然法師學習天臺止觀、《法華經》以及其他經疏的講解。他還拜訪了牛頭山忠禪師、徑山欽禪師、洛陽亡名禪師，請教南宗禪法。他又拜見了慧云禪師，瞭解了北宗的玄理。他還廣泛學習了經傳子史、小學蒼雅、天竺悉曇、諸部異執、四韋五明、秘咒儀軌、篇頌書蹤等各方面的知識。大曆十一年，他在五臺山禮拜文殊菩薩（Manjusri），前往峨眉山拜見普賢菩薩（Samantabhadra），之後返回五臺山，居住在大華嚴寺，專門修行方等懺法。他感慨舊的《華嚴經》疏文辭繁雜而意義簡略，於是長時間地思考。況且文殊菩薩主智慧，普賢菩薩主理行，二聖合起來就是毗盧遮那佛（Vairocana），萬行兼通，就是大華嚴的意義。於是他撰寫了《華嚴疏》，共二十卷，功德...
【English Translation】 English version: The two statues were placed a little over one zhang (丈, a unit of length) apart, facing each other. A Buddha statue was placed in the middle, and a torch was lit to illuminate them. The statues and their shadows reflected and intertwined, allowing scholars to understand the meaning of the kshatra-samudra (剎海, Buddha-lands as numerous as seas) entering into the endless. Kangzang (康藏, a region in Tibet) Master once wrote a commentary on the Heart Sutra, which was valued at the time and widely circulated throughout the land. He was also known as the Kangzang National Teacher. Qingliang (清涼, 'Clear and Cool') Great Unifier National Teacher Chengguan (澄觀, 'Clear Contemplation'), with his unparalleled talent, followed the teachings of Zongxian Shou (宗賢首, the founder of the Huayan school). He wrote the Huayan Commentary, which amounted to millions of words. Guifeng Zongmi (圭峰宗密) succeeded him, and they are known as the Five Patriarchs of the Huayan School. The source of the Great Dharma was profound and widely spread throughout the land, and it was regarded as 'the perfect and virtuous Zongxian Shou teaching of one thought' (from 'Biographies of Eminent Monks').
Qingliang National Teacher, Dharma name Chengguan, surname Xiahou, was a native of Shanyin in Yuezhou. At the age of eleven, he became a monk under Chan Master Pei of Baolin Temple on Mount Yingtian, reciting the Lotus Sutra. At the age of fourteen, he was officially ordained and registered at Baolin Temple. During the Qianyuan era of Emperor Suzong, he studied the Xiangbu Vinaya under Vinaya Master Li of Qixia Temple in Runzhou, and the Nanshan Vinaya under Tan Yi. He went to Jinling to study the Three Treatises of the Guanhe School under Dharma Master Xuanbi. The flourishing of the Three Treatises in the Jiangbiao region was due to the efforts of this master. During the Dali era of Emperor Daizong, he lectured on the Awakening of Faith and the Nirvana Sutra at Waguan Temple. He also received the Commentary on the Awakening of Faith from Haidong Fazang in Huainan. He reviewed the Huayan Sutra and repeatedly studied the Three Treatises, spending nearly twenty years. Later, he went to Suzhou to study the Tiantai Zhiyi (止觀, cessation and contemplation), the Lotus Sutra, and other sutras and commentaries under Dharma Master Zhanran. He also visited Chan Master Zhong of Niutou Mountain, Chan Master Qin of Jingshan, and the unnamed Chan Master of Luoyang, seeking guidance on the Southern School of Chan. He also met Chan Master Huiyun and understood the profound principles of the Northern School. He extensively studied the classics, commentaries, histories, elementary texts, dictionaries, Sanskrit, various heterodoxies, the Four Vedas, the Five Sciences, secret mantras, rituals, hymns, and calligraphy. In the eleventh year of the Dali era, he paid homage to Manjusri Bodhisattva on Mount Wutai and visited Samantabhadra Bodhisattva on Mount Emei. He then returned to Mount Wutai and resided at the Great Huayan Temple, specializing in the practice of the Fangdeng Repentance. He lamented that the old commentary on the Huayan Sutra was verbose and concise in meaning, so he pondered for a long time. Moreover, Manjusri Bodhisattva represents wisdom, and Samantabhadra Bodhisattva represents practice. The combination of the two is Vairocana Buddha, encompassing all practices, which is the meaning of the Great Huayan. Therefore, he wrote the Huayan Commentary in twenty volumes, with merit...
宗貞元七年。河東節度使李自良。請師于崇福寺講新疏。德宗聞其風。降中使李輔光宣詔入都。與罽賓三藏般若譯烏茶國所進華嚴後分四十卷。次年五月。遣中使霍仙鳴傳宣催入。德宗敦重延居譯場刊正。又詔令造疏。編成十卷進呈。順宗在春宮。嘗接師言。請述了義一卷心要一卷並食肉得罪因緣。師疏義綱要富有著作。弟子傳法者一百許人。又見憲宗元和十二年並文宗開成三年(贊寧僧統宋高僧傳)。
終南山圭峰禪師宗密。果州西充人。姓何氏。世業儒。憲宗元和二年。將赴貢舉。偶造遂州圓禪師法席味其道法。遂求披剃。當年取具。一日隨眾僧齋于府吏任灌家居末座。以次授經得圓覺十二章。未終軸而感悟。歸告于圓。圓曰。汝當大弘圓頓之教。此諸佛授汝耳。行矣無自滯於一隅。遂奉命辭去。謁荊南忠禪師洛陽照禪師。皆蒙記莂。抵襄漢因病僧付華嚴疏。即上都澄觀大師之所撰也。覽之欣然曰。吾禪遇南宗。教逢圓覺。一言之下心地開通。一軸之中義天朗耀。今復得茲絕筆。尋詣上都禮見清涼國師。未幾復入終南圭峰蘭若。文宗太和中。徴入內賜紫衣。帝累問法要。朝士歸慕。唯相國裴休深入堂奧。受教為外護。師以禪教學者互相非毀。遂著禪源諸詮。寫錄諸家所述詮表禪門根源道理文字句偈。集為一
【現代漢語翻譯】 現代漢語譯本： 貞元七年，河東節度使李自良，請宗密禪師在崇福寺講解新疏。唐德宗聽說他的名聲，派遣中使李輔光宣讀詔書，請他入京。與罽賓三藏般若（kashmir triratna prajna）一起翻譯烏茶國進獻的《華嚴經》後分四十卷。次年五月，派遣中使霍仙鳴傳達聖旨催促入京。德宗皇帝非常重視他，讓他留在譯場校正經文，又下詔讓他撰寫疏解，編成十卷進呈。唐順宗在東宮時，曾經與宗密禪師交談，請他撰寫了義一卷，心要一卷，以及關於吃肉得罪的因緣。宗密禪師的疏解義理綱要豐富，著作頗豐。他的弟子中傳法的有一百多人。以上內容也見於憲宗元和十二年和文宗開成三年（贊寧僧統《宋高僧傳》）。
終南山圭峰禪師宗密，是果州西充人，姓何。世代以儒學為業。唐憲宗元和二年，將要參加科舉考試。偶然拜訪遂州圓禪師的法席，品味他的道法，於是請求剃度出家。當年就受了具足戒。有一天，跟隨眾僧在府吏任灌家齋戒，坐在末座。按次序傳授經典，得到《圓覺經》十二章。還沒讀完一卷就有所感悟。回去告訴圓禪師，圓禪師說：『你應當大力弘揚圓頓之教，這是諸佛授予你的。去吧，不要只停留在一個地方。』於是宗密禪師遵從師命辭別而去，拜訪了荊南忠禪師、洛陽照禪師，都得到了他們的認可。到達襄漢時，一位生病的僧人把《華嚴經疏》交給他，這是上都澄觀大師所撰寫的。宗密禪師讀後欣然說：『我修禪遇到了南宗，學教遇到了《圓覺經》，一言之下心地開通，一軸之中義理明亮。現在又得到這部絕筆之作。』於是前往上都拜見清涼國師。沒過多久又進入終南圭峰蘭若。唐文宗太和年間，被徵召入宮，皇帝賜予他紫衣。皇帝多次詢問佛法要義，朝中人士都歸心仰慕。只有宰相裴休深入堂奧，接受他的教誨，作為外護。宗密禪師因為禪學和教學的人互相誹謗，於是撰寫了《禪源諸詮》，抄錄各家所述的詮釋禪門根源道理的文字句偈，彙集成一部書。
【English Translation】 English version: In the seventh year of Zhenyuan era, Li Ziliang, the Jiedushi (military governor) of Hedong, invited Master Zongmi to Chongfu Temple to lecture on the new commentary. Emperor Dezong, hearing of his reputation, sent the imperial envoy Li Fuguang to announce an imperial decree, inviting him to the capital. There, he collaborated with Prajna (kashmir triratna prajna), a Tripitaka master from Kipin (Kashmir), to translate the forty fascicles of the latter part of the Avatamsaka Sutra presented by the Ucha Kingdom. In the fifth month of the following year, he sent the imperial envoy Huo Xianming to convey an imperial decree urging him to enter the capital. Emperor Dezong valued him highly, allowing him to stay in the translation center to proofread the scriptures, and also ordered him to compose a commentary, which was compiled into ten fascicles and presented to the emperor. When Emperor Shunzong was in the Eastern Palace, he once spoke with Master Zongmi, requesting him to write one fascicle on the 'ultimate meaning,' one fascicle on the 'essence of the mind,' and the 'causal conditions of the offense of eating meat.' Master Zongmi's commentary was rich in essential principles and he produced many writings. Among his disciples, there were more than one hundred who transmitted the Dharma. The above is also found in the twelfth year of the Yuanhe era of Emperor Xianzong and the third year of the Kaicheng era of Emperor Wenzong (Zanning's 'Song Biographies of Eminent Monks').
Chan Master Zongmi of Guifeng, Zhongnan Mountain, was a native of Xichong, Guozhou, with the surname He. His family had been engaged in Confucian studies for generations. In the second year of the Yuanhe era of Emperor Xianzong, he was about to take the imperial examination. He happened to visit the Dharma seat of Chan Master Yuan of Suizhou, tasted his Dharma, and then requested to be tonsured and become a monk. In the same year, he received the complete precepts. One day, he followed the monks to a vegetarian meal at the home of Ren Guan, a government official, and sat in the last seat. In order, the scriptures were taught, and he received the twelve chapters of the Yuanjue Sutra (Perfect Enlightenment Sutra). Before finishing the scroll, he had an awakening. He returned and told Chan Master Yuan, who said, 'You should greatly promote the teaching of perfect and sudden enlightenment. This is what all the Buddhas have bestowed upon you. Go forth, do not remain in one corner.' Thereupon, Master Zongmi obeyed the order and bid farewell, visiting Chan Master Zhong of Jingnan and Chan Master Zhao of Luoyang, both of whom recognized him. Arriving in Xianghan, a sick monk gave him the Avatamsaka Sutra Commentary, which was written by Master Chengguan of the capital. After reading it, Master Zongmi happily said, 'My Chan practice has encountered the Southern School, and my teaching has encountered the Yuanjue Sutra. With one word, the ground of my mind has opened up; within one scroll, the meaning of the Dharma shines brightly. Now I have also obtained this masterpiece.' Thereupon, he went to the capital to pay respects to National Teacher Qingliang. Not long after, he entered the Guifeng hermitage in Zhongnan Mountain. During the Taihe era of Emperor Wenzong, he was summoned to the palace, and the emperor bestowed upon him a purple robe. The emperor repeatedly asked about the essentials of the Dharma, and the officials of the court all admired him. Only the Chancellor Pei Xiu deeply entered the hall and received his teachings, acting as his external protector. Master Zongmi, because those who studied Chan and those who studied the teachings slandered each other, then wrote the 'Collections of Various Commentaries on the Source of Chan,' copying and recording the words, phrases, and verses of various schools that explained the root and source of Chan, compiling them into one book.
藏。以貽後代。武宗會昌元等正月六日。于興福院誡門人。令舁尸施鳥獸。焚其骨而散之。言訖坐滅。道俗奉全身於圭峰。茶毗得舍利。藏之石室。宣宗追諡定慧禪師。塔曰青蓮。壽六十三。嗣遂州圓。六組下五世荷澤派也。
詔嵩岳慧安禪師並神秀禪師至都。肩輿入殿。太后親加跪禮。奉于宮禁。朝夕問道。尊安為國師。時王公已下聞風來謁。望塵拜伏(傳燈錄)。
北宗秀禪師 諱神秀。五祖旁出之嗣。生開封李氏。少業儒。博綜多聞忽思出家。至蘄州雙峰寺遇五祖。乃歎服而事之。樵汲供役以求其道。祖乃度之。五祖入滅。師住江陵當陽山。太后聞之召至都下。同慧安國師于內道場供養。特加欽禮。命于當陽山置度門寺以旌其德。中宗既立。尤加禮重。大臣張說嘗聞法要執弟子禮。師示眾曰。一切佛法自心本有。將心外求舍父逃走。中宗神龍二年二月入滅于東都天宮寺。謚大通禪師。敕葬龍門。葬日給羽儀鹵簿。帝送至便橋。敕中書令張說為制碑文。師生於隋末百有餘歲。僧臘八十。時岐王范及徴君盧鴻一皆勒碑制誄。舊唐書有傳。賜僧謚號自師而始。門人普寂義福等皆嗣襲師位(僧傳)。
嵩岳安國師 諱慧安。荊州枝江衛氏子。幼年出家披剃。隋文帝開皇十七年遁居山谷。煬帝大業中開
【現代漢語翻譯】 現代漢語譯本：將其藏起來，留給後代。武宗會昌元年正月六日，在興福院告誡門人，讓他們把屍體擡出去施捨給鳥獸，焚燒骨頭后撒掉。說完就坐化圓寂了。道俗將他的全身供奉在圭峰，火化后得到舍利，藏在石室裡。宣宗追諡他為定慧禪師，塔名為青蓮。享年六十三歲。他是遂州圓的弟子，是六祖慧能門下第五代荷澤宗的傳人。
皇帝下詔讓嵩岳慧安禪師和神秀禪師到都城。用肩輿抬入宮殿。太后親自跪拜行禮，在宮中供養，早晚請教佛法。尊稱慧安為國師。當時王公大臣以下的人聽到訊息都來拜見，遠遠地就跪拜（出自《傳燈錄》）。
北宗神秀禪師，法名神秀，是五祖弘忍門下的弟子。生於開封李氏。年輕時學習儒學，博學多聞，忽然想要出家。到蘄州雙峰寺拜見五祖弘忍，於是歎服並侍奉他。砍柴打水，服勞役來求道。五祖於是為他剃度。五祖圓寂后，神秀禪師住在江陵當陽山。太后聽說后，下詔召他到都城，與慧安國師一起在內道場接受供養，特別地欽佩禮敬。命令在當陽山建造度門寺來表彰他的德行。中宗即位后，更加禮遇尊重。大臣張說曾經聽他講授佛法要義，並執弟子之禮。神秀禪師對眾人說：『一切佛法，自心本來就有。向心外去尋求，就像捨棄父親逃走一樣。』中宗神龍二年二月，在東都天宮寺圓寂。謚號為大通禪師。皇帝下令安葬在龍門。安葬那天，給予羽儀鹵簿的待遇。皇帝送到便橋。下令中書令張說為他撰寫碑文。神秀禪師生於隋朝末年，活了一百多歲。僧臘八十年。當時岐王李范以及征君盧鴻一都為他勒碑作誄文。《舊唐書》有他的傳記。賜予僧人謚號，是從神秀禪師開始的。他的門人普寂、義福等人都繼承了他的地位（出自《僧傳》）。
嵩岳安國師，法名慧安，是荊州枝江衛氏的兒子。幼年出家剃度。隋文帝開皇十七年，隱居在山谷中。隋煬帝大業年間，開...
【English Translation】 English version: Store it away to bequeath to later generations. On the sixth day of the first month of the first year of the Huichang era of Emperor Wuzong, he admonished his disciples at Xingfu Temple, instructing them to carry his corpse to feed the birds and beasts, burn his bones and scatter them. After speaking, he sat in meditation and passed away. Monks and laypeople enshrined his whole body at Guifeng, cremated it and obtained relics, which were stored in a stone chamber. Emperor Xuanzong posthumously conferred upon him the title of 'Dhyana Master Dinghui,' and his pagoda was named 'Qinglian.' He lived to the age of sixty-three. He was a disciple of Yuan of Suizhou and a fifth-generation successor of the Heze school under the Sixth Patriarch Huineng.
An imperial edict summoned Dhyana Master Huian of Mount Song and Dhyana Master Shenxiu to the capital. They were carried into the palace in sedan chairs. The Empress Dowager personally knelt and paid her respects, and she provided for them in the palace, seeking their teachings morning and evening. She honored Huian as the National Teacher. At that time, princes and ministers and those below them came to pay their respects upon hearing the news, prostrating themselves from afar (from the Transmission of the Lamp).
Northern School Dhyana Master Xiu, whose personal name was Shenxiu, was a disciple from the lineage of the Fifth Patriarch. He was born into the Li family of Kaifeng. In his youth, he studied Confucianism and was widely learned. He suddenly desired to leave home. He went to Shuangfeng Temple in Qizhou and met the Fifth Patriarch. He was filled with admiration and served him, gathering firewood and drawing water to seek the Way. The Patriarch then ordained him. After the Fifth Patriarch passed away, the Master resided on Mount Dangyang in Jiangling. The Empress Dowager heard of him and summoned him to the capital, where he was provided for in the inner sanctuary along with National Teacher Huian. She showed him particular respect and reverence. She ordered the construction of Dumen Temple on Mount Dangyang to commend his virtue. When Emperor Zhongzong ascended the throne, he showed him even greater respect. The high minister Zhang Yue once heard the essentials of the Dharma and took the disciple's vows. The Master instructed the assembly, saying, 'All the Buddha-dharma is originally inherent in the mind. To seek it outside the mind is like abandoning one's father and running away.' In the second year of the Shenlong era of Emperor Zhongzong, he passed away at Tiangong Temple in Dongdu. He was posthumously named Dhyana Master Datong. An imperial order decreed that he be buried at Longmen. On the day of the burial, he was given the honor of imperial regalia. The Emperor escorted him to Bian Bridge. He ordered the Chancellor Zhang Yue to compose an inscription for his memorial stele. The Master was born at the end of the Sui Dynasty and lived for over a hundred years. His monastic age was eighty years. At that time, Prince Qi, Li Fan, and the recluse Lu Hongyi both had steles erected and eulogies composed for him. The Old Book of Tang contains his biography. The practice of bestowing posthumous titles on monks began with the Master. His disciples, Puji, Yifu, and others, all succeeded to his position (from the Biographies of Eminent Monks).
National Teacher An of Mount Song, whose personal name was Huian, was the son of the Wei family of Zhijiang in Jingzhou. He left home and was tonsured at a young age. In the seventeenth year of the Kaihuang era of Emperor Wen of the Sui Dynasty, he retreated to live in a mountain valley. During the Daye era of Emperor Yang of the Sui Dynasty, he opened...
濟渠丁夫之餓殍也。師為乞食以活之。煬帝聞而徴師。不赴潛入太和山。登衡岳行頭陀行。太宗貞觀間至蘄州黃梅謁五祖。遂得心要。高宗麟德元年。游終南山石壁因止焉。高宗詔之不起復至嵩少。乃云是吾終焉之地也。禪者輻輳。太后遣使召師入見。偕北秀禪師同膺欽禮。太后尊師為國師。至中宗神龍二年賜紫袈裟。為度弟子二七人。延入禁中供養。是時中宗遣內侍薛簡詔六祖。祖不赴詔逾三年。中宗又賜師磨衲僧衣。辭歸嵩岳。景龍三年三月三日。囑門人曰。吾死矣將尸向林中。待野火焚之。至八日偃身而寂。春秋一百二十八。門人遵旨。果野火自然阇維。得舍利八十粒。內五粒大而紫色。進留宮禁。睿宗先天元年門人建塔焉。世稱老安國師。嗣法弟子仁儉破灶墮嵩岳圭(傳燈錄)。
丁酉神功元年 戊戌聖曆元年。
皇嗣(睿宗也)固請遜位於廬陵王。九月立廬陵王哲為皇太子。複名顯大赦天下 己亥聖歷二年。
庚子久視元年冬十月。制復以正月為十一月。一月為正月。
辛丑長安元年 壬寅二年 癸卯三年 甲辰長安四年。
中宗
諱顯。高宗第七子。立為皇太子。初高宗崩太子即位。正月尊天后為太后。立妃韋氏為皇后。擢後父韋玄貞豫州刺史。帝以玄貞為侍中。
裴炎固爭不從。炎白太后密謀。二月戊午廢帝為廬陵王遷房州。又遷均州。流玄貞欽州。則天聖曆元年。復立為皇太子。至是乙巳年正月乙巳天后傳位太子。丙午帝即位。丁未太后徙居主陽宮。帝帥百官上尊號曰則天大聖皇帝。十一月壬寅崩。神龍元年二月復唐國號。郊廟社稷旗幟百官皆如永淳以前故事。以神都(洛陽也)為東都。北都為并州。帝在位六年。壽五十五歲 神龍(二)景龍(四)。
乙巳神龍元年四月。帝降御札召曹溪六祖入京。其辭曰。朕延宗秀二師宮中供養。每究一乘二師並推讓云。南方能禪師密受忍大師衣法。可就彼問。今遣內侍薛簡馳詔迎請。愿師慈念速赴上京。祖表謝辭以疾。簡曰京城禪德皆云欲得會道當習禪定。若不因禪定而得解脫者未之有也。未審師所說法如何。祖曰。道由心悟豈在坐耶。簡曰。弟子回朝主上必問。愿師指示心要令得明道。祖曰。道無明暗。簡曰明喻智慧。暗況煩惱。倘不以智慧照破煩惱生死憑何出離。祖曰。若以智慧照煩惱者。此是二乘小機。簡曰何謂大乘見解。祖曰。明與無明其性無二。無二之性即是實性。實性在凡不減。在聖不增。住煩惱而不亂。居禪定而不寂。性相如如名之為道。簡曰師說不生不滅何異外道。祖曰。外道將滅止生。以生顯滅。滅猶不滅
【現代漢語翻譯】 現代漢語譯本： 裴炎堅決勸諫，但武則天不聽從。裴炎向太后揭發了她的秘密計劃。二月戊午日，廢黜皇帝（中宗）為廬陵王，遷往房州，后又遷往均州。流放玄貞到欽州。則天聖曆元年，又重新立為皇太子。到了乙巳年正月乙巳日，天后（武則天）將皇位傳給太子（中宗）。丙午日，皇帝即位。丁未日，太后遷居主陽宮。皇帝率領百官上尊號，稱武則天為則天大聖皇帝。十一月壬寅日駕崩。神龍元年二月，恢復唐朝國號。郊廟、社稷、旗幟、百官都恢復到永淳以前的舊制。將神都（即洛陽）作為東都，北都作為并州。皇帝在位六年，享年五十五歲。年號為神龍（二年）、景龍（四年）。
乙巳神龍元年四月，皇帝下達御札，召曹溪六祖（慧能）入京。御札的內容是：『朕延請宗秀（神秀）二位禪師在宮中供養。每當探討一乘佛法時，二位禪師都推讓說：南方有位能禪師，秘密地接受了忍大師（弘忍）的衣缽和佛法，可以向他請教。現在派遣內侍薛簡快馬加鞭地前去迎接。禪師慈悲，儘快前往上京。』六祖上表謝辭，說自己有病。薛簡說：『京城的禪師們都說，想要領會佛道，應當學習禪定。如果不是通過禪定而獲得解脫，那是從來沒有過的。不知道禪師您所說的佛法是什麼？』六祖說：『道由心領悟，難道在於坐禪嗎？』薛簡說：『弟子回朝后，皇上必定會問。希望禪師指示心要，使我能夠明白佛道。』六祖說：『道沒有明暗之分。』薛簡說：『明比喻智慧，暗比喻煩惱。如果不以智慧照破煩惱，生死輪迴憑什麼才能解脫？』六祖說：『如果以智慧照破煩惱，這是二乘（聲聞乘和緣覺乘）的小乘根機。』薛簡說：『什麼才是大乘的見解？』六祖說：『明與無明，它們的本性沒有兩樣。沒有兩樣的本性就是實性。實性在凡夫身上不會減少，在聖人身上也不會增加。處於煩惱之中而不亂，處於禪定之中而不寂。自性與現象如如不動，這就叫做道。』薛簡說：『禪師所說的不生不滅，和外道有什麼不同？』六祖說：『外道是將滅作為止息，將生作為顯現，以生來顯示滅，滅仍然不是真正的滅。』
【English Translation】 English version: Pei Yan strongly advised against it, but Empress Wu did not listen. Pei Yan revealed the Empress Dowager's secret plan. On the day of Wu-wu in the second month, the Emperor (Zhongzong) was deposed as the Prince of Luling and moved to Fangzhou, and later to Junzhou. Xuanzhen was exiled to Qinzhou. In the first year of the Shengli era of Empress Wu Zetian, he was re-established as the Crown Prince. On the day of Yi-si in the first month of the year Yi-si, the Empress Dowager (Wu Zetian) passed the throne to the Crown Prince (Zhongzong). On the day of Bing-wu, the Emperor ascended the throne. On the day of Ding-wei, the Empress Dowager moved to the Zhuyang Palace. The Emperor led the officials to offer the title of Zetian Dasheng Emperor to Wu Zetian. He passed away on the day of Ren-yin in the eleventh month. In the second month of the first year of Shenlong, the Tang dynasty name was restored. The suburban temples, altars of soil and grain, flags, and officials all returned to the old system before Yongchun. Shendu (Luoyang) was designated as the Eastern Capital, and Beidu as Bingzhou. The Emperor reigned for six years and lived to the age of fifty-five. The reign titles were Shenlong (two years) and Jinglong (four years).
In the fourth month of the first year of Shenlong, on the day of Yi-si, the Emperor issued an imperial edict summoning the Sixth Patriarch of Caoxi (Huineng) to the capital. The edict read: 'We have invited the two Zen masters, Zongxiu (Shenxiu), to be supported in the palace. Whenever we discuss the One Vehicle Dharma, the two Zen masters defer, saying: There is a Zen master Neng in the South who has secretly received the robe and Dharma of Master Ren (Hongren), and one can inquire from him. Now, I am sending the eunuch Xue Jian to rush to welcome him. May the Zen master be compassionate and quickly go to the capital.' The Sixth Patriarch submitted a memorial declining due to illness. Xue Jian said: 'The Zen masters in the capital all say that if one wants to understand the Way, one should practice Zen meditation. If one does not attain liberation through Zen meditation, it has never happened. I wonder what Dharma the master speaks of?' The Sixth Patriarch said: 'The Way is understood by the mind; does it lie in sitting in meditation?' Xue Jian said: 'When this disciple returns to the court, the Emperor will surely ask. I hope the master will instruct me on the essential points so that I may understand the Way.' The Sixth Patriarch said: 'The Way has no light or darkness.' Xue Jian said: 'Light is a metaphor for wisdom, and darkness is a metaphor for afflictions. If one does not use wisdom to illuminate and break through afflictions, how can one escape from the cycle of birth and death?' The Sixth Patriarch said: 'If one uses wisdom to illuminate afflictions, this is the small vehicle capacity of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' Xue Jian said: 'What is the view of the Great Vehicle?' The Sixth Patriarch said: 'Light and ignorance are not different in their nature. The nature of non-duality is the true nature. The true nature does not decrease in ordinary beings, nor does it increase in sages. It dwells in afflictions without being disturbed, and it dwells in meditation without being silent. The nature and phenomena are thus, thus unmoving, and this is called the Way.' Xue Jian said: 'What the Zen master says about non-birth and non-death, how is it different from the external paths?' The Sixth Patriarch said: 'The external paths take cessation as the end and birth as the manifestation, using birth to show cessation, but cessation is still not true cessation.'
。生說無生。我說本自不生。今亦無滅。所以不同外道。汝欲知心要。但一切善惡都莫思量。自然得入清凈心體。湛然常住妙用恒沙。簡禮辭歸闕表上祖語。帝咨美久之。尋遣使賜祖磨衲袈裟鉼缽絹五百匹。諭天子嚮慕之意(傳燈)。
楞嚴經 天竺沙門般剌蜜諦此云極量。是年至廣州居制止道場。五月于灌頂部中誦出一品。名楞嚴經。彌伽爍法此云云峰。譯成一部十卷。宰相房融筆受。融時貶流高州。因得以寓於譯所。沙門懷迪證譯。傳經事畢。朝廷責以私譯。蜜諦遂泛舶攜梵夾歸天竺(譯記)。丙午神龍二年僧范等加五品階(唐舊史)。
試經度僧 八月詔天下試童行經義。挑通無滯者度之為僧。試經度僧從此而始(唐舊史)。
沙門智嚴。于闐國王之子。幼年來唐。早居榮祿。授大將軍封郡公。是年五月請舍宅為寺。敕允其請。又固請出家。十二月二十四日墨制云。人之情也莫不貪祿惜位。卿之愿也乃欲棄俗出家。忽省來奏。差賞兼懷。特遂所祈。式成高志。仍請住終南山至相寺。多預翻譯(釋教錄)。
丁未景龍元年二年三月朔方道大總管張仁愿。筑三受降城于河上。屬豐州。
岳神乞戒 嵩岳元圭禪師。生伊闕李氏。幼歲出家。高宗永淳年間受具戒隸閑居寺習毗尼。謁安國
【現代漢語翻譯】 現代漢語譯本： 生說無生，我說本自不生，今亦無滅。所以不同於外道。你如果想知道心的要旨，只要一切善惡都不要思量，自然就能進入清凈心體。湛然常住，妙用如恒河沙數。簡禮告辭，回去向皇上稟告祖師的教誨。皇帝讚賞了很久。不久派遣使者賜給祖師磨衲袈裟、鉼缽和絹五百匹，表達天子嚮往仰慕的心意（出自《傳燈錄》）。
《楞嚴經》，天竺沙門般剌蜜諦（意為極量）翻譯。這年到達廣州，住在制止道場。五月在灌頂部中誦出一品，名為《楞嚴經》。彌伽爍法（意為云峰）翻譯成一部十卷。宰相房融筆受。房融當時被貶謫到高州，因此得以住在翻譯的地方。沙門懷迪證明翻譯。翻譯經典完畢后，朝廷責備他私自翻譯。蜜諦於是乘船攜帶梵文經卷返回天竺（出自《譯記》）。丙午神龍二年，僧范等加五品階（出自《唐舊史》）。
試經度僧：八月，皇帝下詔在天下考查童行對經義的理解。挑選通達沒有滯礙的人，度他們為僧。試經度僧從此開始（出自《唐舊史》）。
沙門智嚴，于闐國王的兒子。年幼時來到唐朝，早年享受榮華富貴，被授予大將軍，封為郡公。這年五月，他請求捨棄住宅作為寺廟，皇帝允許了他的請求。他又堅決請求出家。十二月二十四日，皇帝用墨筆下詔說：『人之常情莫不貪戀官位和俸祿，而你的願望卻是要拋棄世俗出家。忽然看到你的奏章，既感到欣慰又感到惋惜。特別成全你的請求，使你成就高尚的志向。』仍然請他住在終南山的至相寺。多次參與翻譯（出自《釋教錄》）。
丁未景龍元年二年三月，朔方道大總管張仁愿在黃河邊修筑了三座受降城，隸屬於豐州。
岳神乞戒：嵩岳元圭禪師，生於伊闕李氏。幼年出家。高宗永淳年間受具足戒，隸屬於閑居寺學習毗尼。拜訪安國
【English Translation】 English version: 'Life says no-life.' I say originally there is no birth, and now there is no extinction. Therefore, we are different from external paths. If you want to know the essence of the mind, just do not contemplate any good or evil, and you will naturally enter the pure mind-essence. It is serene and constant, with wonderful functions as numerous as the sands of the Ganges. Jian paid his respects and took his leave, returning to report the Patriarch's words to the Emperor. The Emperor praised it for a long time. Soon, he sent an envoy to bestow upon the Patriarch a worn-out patched robe, a begging bowl, and five hundred bolts of silk, expressing the Emperor's admiration and longing (from 'Transmission of the Lamp').
The Shurangama Sutra, translated by the Indian monk Paramiti (meaning 'ultimate measure'). He arrived in Guangzhou this year and resided in the Zhizhi Dojo. In the fifth month, he recited a chapter from the initiation section, called the Shurangama Sutra. Mijiashifa (meaning 'Cloud Peak') translated it into a complete work of ten volumes. The Chancellor Fang Rong took notes. Fang Rong was demoted to Gaozhou at the time, so he was able to reside at the translation site. The monk Huaidi verified the translation. After the translation of the sutra was completed, the court accused him of translating it privately. Paramiti then sailed back to India with the Sanskrit scriptures (from 'Translation Records'). In the second year of Shenlong (Bingwu), the monks Fan and others were promoted to the fifth rank (from 'Old History of the Tang').
Testing Monks for Ordination: In the eighth month, the Emperor issued an edict to examine the understanding of sutra meanings among novices throughout the country. Those who were found to be fluent and without hindrance were ordained as monks. The practice of testing monks for ordination began from this point (from 'Old History of the Tang').
The monk Zhiyan was the son of the King of Khotan. He came to the Tang Dynasty at a young age and enjoyed wealth and honor early on, being granted the title of General and Duke of the Commandery. In the fifth month of this year, he requested to donate his residence to be used as a temple, and the Emperor granted his request. He then firmly requested to leave home. On the twenty-fourth day of the twelfth month, the Emperor issued an edict in ink, saying: 'It is human nature to be greedy for rank and cherish position, but your wish is to abandon the secular world and leave home. Suddenly seeing your memorial, I feel both pleased and regretful. I especially grant your request, so that you may achieve your noble aspirations.' He was then invited to reside at the Zhixiang Temple on Mount Zhongnan. He participated in many translations (from 'Records of Buddhist Teachings').
In the first and second years of Jinglong (Dingwei), in the third month, Zhang Renyuan, the Grand Commander of the Shuofang Circuit, built three surrender cities on the Yellow River, under the jurisdiction of Fengzhou.
The Mountain God Begs for Precepts: Chan Master Yuangui of Mount Song was born into the Li family of Yique. He left home at a young age. During the Yongchun era of Emperor Gaozong, he received the full precepts and belonged to the Xianju Temple to study the Vinaya. He visited Anguo
師頓悟玄旨。遂廬于嵩岳之龐塢。是年一日有異人。峨冠褲褶(音習)而至。從者極多偉甚稱謁大師。師睹其非常乃諭之曰。善來仁者胡為而至。彼曰師寧識我耶。師曰。吾觀佛與眾生等。吾一目之豈分別邪。彼曰我此岳神也。能生死於人。師安得一目我哉。師曰。吾本不生。汝焉能死。吾視身與空等。視吾與汝等。汝能壞空與汝乎。茍能壞空及汝。吾則不生不滅也。汝尚不能如是。又焉能生死吾邪。神稽首曰。我亦聰明正直於余神。詎知師有廣大之智辯乎。愿授以正戒令我度世師曰。汝既乞戒即既戒也。所以者何。戒外無戒。又何戒哉。神曰此理也。我聞茫昧止求師戒。我身為門弟子。師即為張座秉爐正幾曰。付汝五戒。若能奉持即應曰能。不能即曰否。神曰謹受教。師曰汝能不淫乎。曰我亦娶也。師曰。非謂此也謂無羅欲也。曰能。師曰汝能不盜乎。曰何乏我也焉有盜取哉。師曰非謂此也謂饗而福淫不供而禍善也。曰能。師曰。汝能不殺乎。曰實司其柄焉曰不殺。師曰非謂此也謂有濫誤疑混也。曰能。師曰。汝能不妄乎。曰我正直焉有妄乎。師曰非謂此也謂先後不合天心也。曰能。師曰。汝不遭酒敗乎。曰能。師曰如上是為佛戒也。師又曰。以有心奉持而無心拘執。以有心為物而無心想身。能如是則先天地生不為
精。後天地死不為老。終日變化而不為動。畢盡寂默而不為休。信此則雖娶非妻也。雖饗非取也。雖柄非權也。雖作非故也。雖醉非惛也。若能無心於萬物則無戒。無戒則無心。無佛無眾生。無汝及無我。孰為戒哉。神曰我神通亞佛。師曰。汝神通十句五能五不能。佛十句七能三不能。神悚然避席跪啟曰。可得聞乎。師曰。汝能戾上帝東天行而西七曜乎。曰不能。師曰。汝能奪地祇融五嶽而結四海乎。曰不能。師曰。是謂五不能也。佛能空一切相成萬法智。而不能即滅定業。佛能知群有性窮億劫事。而不能化導無緣。佛能度無量有情而不能盡眾生界。是為三不能也。定業亦不牢久。無緣亦是一期。眾生界本無增減。廓無一人能主其法。有法無主是謂無法。無法無主是謂無心。如我解佛亦無神通也。但能以無心通達一切法爾。神曰我誠淺昧。未聞空義。師所授戒我當奉行。今愿報慈德效我所能。師曰。吾觀身無物。觀法無常。塊然更有何欲邪。神曰師必命我為世間事展我小神功。使已發心初發心未發心不信心必信心五等人自我神蹤知有佛有神有能有不能有自然有非自然者。師曰。無為是無為是。神曰佛亦使神護法。師寧墮叛佛邪。愿隨意垂誨。師不得已而言曰。東巖寺之障莽然無樹。北岫有之而背非屏擁。汝能移北樹于
【現代漢語翻譯】 現代漢語譯本： 精進修行的人，即使後天地毀滅也不會衰老。終日處於變化之中，卻不被外物所動。完全達到寂靜的境界，也不會停止修行。如果真正相信這個道理，那麼即使娶妻，也如同沒有妻子；即使享受供養，也如同沒有接受；即使掌握權柄，也如同沒有權力；即使有所作為，也如同沒有刻意去做；即使醉酒，也如同沒有昏聵。如果能夠對萬物不起分別心，那麼就沒有戒律的束縛。沒有戒律的束縛，心中也就沒有執念。沒有佛，也沒有眾生。沒有你，也沒有我。那麼，誰又需要遵守戒律呢？ 有神說道：『我的神通可以與佛相比。』 禪師說：『你的神通十句話中有五句能做到，五句不能做到。佛的神通十句話中有七句能做到，三句不能做到。』 神聽后驚恐地離開座位，跪著請教說：『可以讓我聽聽嗎？』 禪師說：『你能違背上帝的旨意，讓東天的太陽執行到西天嗎？』 神回答說：『不能。』 禪師說：『你能奪取地祇的力量，融化五嶽，並連線四海嗎？』 神回答說：『不能。』 禪師說：『這就是你所不能做到的五件事。佛能證悟空一切相，成就萬法智慧，但不能立即消滅已經註定的業力。佛能知曉一切眾生的本性，窮盡億劫的事情，但不能教化沒有緣分的人。佛能度化無量無邊的眾生，但不能窮盡所有的眾生界。這就是佛所不能做到的三件事。』 『註定的業力也不會長久存在，沒有緣分也只是一時的。眾生界本來就沒有增減。廣闊無垠，沒有一個人能夠主宰其法則。有法則而沒有主宰，這就叫做無法。無法則沒有主宰，這就叫做無心。依我看來，佛也沒有神通。只是能夠以無心通達一切法性罷了。』 神說：『我確實淺薄無知，沒有聽聞過空性的道理。禪師您所傳授的戒律，我應當奉行。現在我願意報答您的慈悲恩德，盡我所能。』 禪師說：『我看自身一無所有，看萬法變幻無常。空空蕩蕩的，還有什麼慾望呢？』 神說：『禪師您一定要命令我做一些世間的事情，讓我展示我微小的神通，使已經發菩提心、初發菩提心、尚未發菩提心、不相信的人和必定相信的人這五種人，從我的神蹟中知道有佛、有神、有能、有不能、有自然、有非自然。』 禪師說：『無為就好，無為就好。』 神說：『佛也讓神來護持佛法，禪師您難道要墮落成背叛佛的邪見嗎？』 愿您隨意垂示教誨。 禪師不得已才說：『東巖寺的屏障光禿禿的沒有樹木。北邊的山峰有樹木，但是山背不是屏障。你能把北邊的樹木移植到…』
【English Translation】 English version: One who cultivates diligently will not age even after the heavens and earth perish. They are constantly changing, yet remain unmoved by external things. They completely attain the state of stillness, yet do not cease their practice. If one truly believes this, then even if they marry, it is as if they have no wife; even if they receive offerings, it is as if they have not accepted them; even if they wield power, it is as if they have no authority; even if they act, it is as if they have no intention; even if they are drunk, it is as if they are not intoxicated. If one can have no discriminating mind towards all things, then there are no restrictions of precepts. Without the restrictions of precepts, there is no attachment in the mind. There is no Buddha, and no sentient beings. There is no you, and no me. Then, who needs to observe precepts? A spirit said, 'My supernatural powers can be compared to the Buddha.' The Zen master said, 'Of your supernatural powers, five out of ten statements can be done, and five cannot. Of the Buddha's supernatural powers, seven out of ten statements can be done, and three cannot.' The spirit, hearing this, fearfully left his seat, knelt, and asked, 'May I hear about this?' The Zen master said, 'Can you defy the will of Shangdi (God), and make the sun of the eastern sky travel to the western sky?' The spirit replied, 'I cannot.' The Zen master said, 'Can you seize the power of the earth deities, melt the Five Peaks (five famous mountains in China), and connect the Four Seas?' The spirit replied, 'I cannot.' The Zen master said, 'These are the five things you cannot do. The Buddha can realize the emptiness of all forms and accomplish the wisdom of all dharmas, but cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings and exhaust the affairs of countless kalpas, but cannot guide those without affinity. The Buddha can liberate immeasurable sentient beings, but cannot exhaust the realm of all sentient beings. These are the three things the Buddha cannot do.' 'Fixed karma will not last forever, and the lack of affinity is only temporary. The realm of sentient beings originally has neither increase nor decrease. It is vast and boundless, and no one can dominate its laws. Having laws without a master is called no-law. No-law without a master is called no-mind. As I see it, the Buddha also has no supernatural powers. He is only able to penetrate all dharmas with no-mind.' The spirit said, 'I am indeed shallow and ignorant, and have not heard of the doctrine of emptiness. I shall uphold the precepts that you, Zen master, have taught. Now I wish to repay your kindness and virtue, and do what I can.' The Zen master said, 'I see myself as having nothing, and I see all dharmas as impermanent. Empty and desolate, what desires are there?' The spirit said, 'Zen master, you must command me to do some worldly affairs, let me display my small supernatural powers, so that the five kinds of people—those who have already aroused Bodhicitta (the aspiration for enlightenment), those who have just aroused Bodhicitta, those who have not yet aroused Bodhicitta, those who do not believe, and those who will surely believe—may know from my divine traces that there are Buddhas, there are spirits, there is ability, there is inability, there is natural, and there is unnatural.' The Zen master said, 'Non-action is good, non-action is good.' The spirit said, 'The Buddha also has spirits protect the Dharma, Zen master, are you going to fall into the heresy of betraying the Buddha?' I wish you would give me instructions at will. The Zen master had no choice but to say, 'The screen of Dongyan Temple is bare and has no trees. The northern peaks have trees, but the back of the mountain is not a screen. Can you transplant the trees from the north to...'
東嶺乎。神曰已聞命矣。然昏夜必有喧動。愿師無駭。即作禮辭去。師門送而且觀之。見儀衛逶迤如王者之狀。嵐靄煙霞紛綸間錯。幢幡環珮凌空隱沒焉。其夕果有暴風吼雷奔云掣雷棟宇搖盪宿鳥聲喧。師謂眾曰。無怖無怖。神與我契矣。詰旦和霽。則北巖松栝盡移東嶺。森然行植。師謂其徒曰。吾沒後言莫及之。若為口實人將妖我。至玄宗開元四年。師囑門人曰。吾始居寺東嶺。我今入滅。可置吾骸于彼。言訖而化。師嗣慧安國師。國師嗣五祖大滿禪師(傳燈錄)。
己酉景龍三年。年召道岸律師入宮。為妃主受歸戒。圖戒形林光宮御製贊曰。戒珠皎潔。慧流清凈。身局靈篇。心融入定。學妙真宗。觀通實性。維持法務。綱紀德政。律藏冀其傳芳。像教因而光盛。玄宗開元五年師入滅。
睿宗
諱旦。高宗第八子。初封豫王。又封相王。景龍四年六月。中宗遇弒。韋后秘不發喪。立溫王重茂為皇太子。發喪即位。年曰唐隆。相王子隆基平內難。奉相王輔少帝。少帝尋遜位於相王。相王乃即帝位。在位三年。立隆基為皇太子。玄宗開元二年七月重茂薨。謚曰殤皇帝。壽二十歲。開元四年六月睿宗崩。壽五十五歲 景雲(二)先天(一)。
庚戌六月。改元景雲元年。八月以左武衛大將軍薛訥
【現代漢語翻譯】 現代漢語譯本： 『東嶺嗎？』神說：『我已經聽從您的命令了。然而，昏暗的夜晚必定會有喧鬧震動，希望禪師不要驚駭。』隨即行禮告辭離去。禪師送出門外並且觀看他離去，只見儀仗衛隊逶迤連綿，如同王者出行的景象。山中的雲霧煙霞色彩繽紛錯雜。幢幡環珮在空中時隱時現。當天晚上果然有狂風怒吼，雷聲奔騰，烏雲飛馳，閃電撕裂，殿宇搖晃震盪，棲息的鳥兒驚叫喧鬧。禪師對眾人說：『不要害怕，不要害怕。神已經與我約定好了。』第二天早晨天氣晴朗，只見北巖的松樹柏樹全部被移到了東嶺，整齊地排列種植。禪師對他的弟子們說：『我圓寂之後，不要談及此事。如果作為談資，人們將會把我當成妖怪。』到了唐玄宗開元四年，禪師囑咐門人說：『我最初居住在寺廟東嶺，我現在將要入滅，可以將我的遺骸安放在那裡。』說完就圓寂了。禪師是慧安國師的弟子，慧安國師是五祖大滿禪師的弟子（出自《傳燈錄》）。
己酉年景龍三年，皇帝召道岸律師入宮，為妃嬪公主授受歸戒。圖戒形林光宮御製贊說：『戒律的珠子皎潔明亮，智慧的河流清澈純凈。身形遵循著靈妙的篇章，心神融入到禪定之中。學修精妙的真宗，觀照通達真實的自性。維持著佛法的事務，綱領著道德的政治。律藏希望能夠流傳芬芳，佛像的教化因此而光大興盛。』玄宗開元五年，律師圓寂。
睿宗（名諱） 名諱為旦，是高宗的第八個兒子。最初被封為豫王，後來又被封為相王。景龍四年六月，中宗皇帝遇害，韋后秘不發喪，立溫王重茂為皇太子，發喪后即位，年號為唐隆。相王的兒子隆基平定了內亂，擁立相王輔佐少帝。少帝不久遜位給相王，相王於是即位為皇帝，在位三年，立隆基為皇太子。玄宗開元二年七月，重茂去世，謚號為殤皇帝，享年二十歲。開元四年六月，睿宗駕崩，享年五十五歲。年號為景雲（二年）、先天（一年）。
庚戌年六月，改年號為景雲元年。八月，任命左武衛大將軍薛訥
【English Translation】 English version: 『Is it Dongling?』 The deity said, 『I have received your command. However, there will surely be disturbances and noises in the dark night. I hope the master will not be alarmed.』 Then he bowed and took his leave. The master saw him off at the gate and watched him depart, seeing the ceremonial guards winding and stretching like the procession of a king. The mountain mists and rosy clouds were colorful and mixed. Banners and pendants disappeared into the sky. That night, there was indeed a violent wind, roaring thunder, rushing clouds, and flashing lightning, shaking the halls and courtyards, and the roosting birds cried out in alarm. The master said to the assembly, 『Do not be afraid, do not be afraid. The deity has made an agreement with me.』 The next morning, the weather was clear and bright, and all the pine and cypress trees from the North Cliff had been moved to Dongling, planted in neat rows. The master said to his disciples, 『After my death, do not mention this matter. If it becomes gossip, people will regard me as a monster.』 In the fourth year of Kaiyuan (開元) (reign era of Emperor Xuanzong of Tang Dynasty) of Emperor Xuanzong (玄宗) of the Tang Dynasty, the master instructed his disciples, 『I first resided in Dongling (東嶺) (East Ridge) of the temple. Now I am about to enter Nirvana (入滅). You may place my remains there.』 After saying this, he passed away. The master was a disciple of National Teacher Huian (慧安) (Huian National Teacher), and National Teacher Huian was a disciple of the Fifth Patriarch Daman (大滿) (Great Perfection) Zen Master (from the Transmission of the Lamp).
In the year Jiyou (己酉) (sexagenary cycle) of the third year of Jinglong (景龍) (reign era of Emperor Zhongzong of Tang Dynasty), the emperor summoned Vinaya Master Dao'an (道岸) into the palace to administer the precepts of refuge to the concubines and princesses. The imperial praise for the Lin Guang Palace (林光宮) (Forest Light Palace) with the image of the precepts said: 『The pearl of precepts is bright and pure, the stream of wisdom is clear and clean. The body follows the spiritual chapters, the mind merges into samadhi (定). Studying the wonderful true school, observing and understanding the real nature. Maintaining the affairs of the Dharma, governing the virtuous politics. May the Vinaya Pitaka (律藏) (Discipline Basket) spread its fragrance, and may the teachings of the Buddha images flourish and prosper.』 In the fifth year of Kaiyuan (開元) (reign era of Emperor Xuanzong of Tang Dynasty) of Emperor Xuanzong, the master passed away.
Emperor Ruizong (睿宗) (Temple name) His personal name was Dan (旦), the eighth son of Emperor Gaozong (高宗). He was initially enfeoffed as Prince Yu (豫王), and later as Prince Xiang (相王). In the sixth month of the fourth year of Jinglong (景龍) (reign era of Emperor Zhongzong of Tang Dynasty), Emperor Zhongzong (中宗) was assassinated. Empress Wei (韋后) secretly did not announce the mourning, and established Prince Wen (溫王) Chongmao (重茂) as the crown prince. After the mourning was announced, he ascended the throne, and the reign title was Tanglong (唐隆). Prince Longji (隆基) (later Emperor Xuanzong) of Xiang (相) pacified the internal rebellion, and supported Prince Xiang to assist the young emperor. The young emperor soon abdicated the throne to Prince Xiang, and Prince Xiang then ascended the throne as emperor, reigning for three years, and established Longji as the crown prince. In the seventh month of the second year of Kaiyuan (開元) (reign era of Emperor Xuanzong of Tang Dynasty) of Emperor Xuanzong, Chongmao passed away, and his posthumous title was Emperor Shang (殤皇帝), and he lived to be twenty years old. In the sixth month of the fourth year of Kaiyuan (開元) (reign era of Emperor Xuanzong of Tang Dynasty), Emperor Ruizong passed away, and he lived to be fifty-five years old. The reign titles were Jingyun (景雲) (two years) and Xiantian (先天) (one year).
In the sixth month of the year Gengxu (庚戌) (sexagenary cycle), the reign title was changed to the first year of Jingyun (景雲). In August, General Xue Ne (薛訥) of the Left Military Guard was appointed.
兼幽州都督節度使。節度使之名始自訥也。百官賜爵。普度僧道萬數(舊唐史)。
壬子先天元年七月。帝傳位於太子。
玄宗
諱隆基。睿宗第三子。初封楚王。改封臨淄王。景雲初立為皇太子。先天元年八月即位。在位四十三年。壽七十八。尊睿宗為太上皇 開元(二十九)天寶(十四)。
癸丑開元元年 秋七月帝與岐王范薛王業郭元振及王毛仲高力士等。誅宰相謀廢立惡逆者。曰蕭至忠竇懷貞岑羲崔湜常元楷李慈等。賞功臣官爵。宦官之盛自始於此。十二月赦天下改尚書。左右僕射為左右丞相。中書省為紫微省。門下省為黃門省。侍中為監。雍州為京兆府。洛州為河南府。長史為尹。司馬為少尹。
六祖慧能大士尊者 俗姓盧氏。名能。其先本籍范陽(今豕州也冀域)。父行𤦆高祖武德年謫官新州生能。遂為新興人也。甫三歲而父喪母守節育之。及長家益貧。祖乃採薪鬻而供母。一日過市廛。聞客讀經應無所住而生其心。問客曰。此法得於何人。客曰。此名金剛經。得於黃梅忍大師。祖遽告其母。即趨。五祖抵韶州。尼無盡藏者讀涅槃經。尼問經字。祖曰。字則不識。義則請問。尼曰字尚不識。曷能會義。祖曰。諸佛妙理非關文字。尼驚異之。謂人曰。能是有道之人宜供養之
【現代漢語翻譯】 現代漢語譯本：兼任幽州都督、節度使。節度使這個名稱是從李訥開始的。《舊唐史》記載，朝廷普度僧人和道士數萬人，並賜予百官爵位。
壬子年，先天元年七月，皇帝將皇位傳給太子。
玄宗
名諱隆基，是睿宗的第三個兒子。最初被封為楚王，后改封為臨淄王。景雲初年被立為皇太子。先天元年八月即位。在位四十三年，享年七十八歲。尊睿宗為太上皇。年號為開元（二十九年）、天寶（十四年）。
癸丑年，開元元年秋七月，皇帝與岐王范、薛王業、郭元振以及王毛仲、高力士等人，誅殺了圖謀廢立的奸惡宰相，包括蕭至忠、竇懷貞、岑羲、崔湜、常元楷、李慈等人。賞賜有功之臣官爵。宦官的權勢自此開始興盛。十二月，大赦天下，更改尚書省的左右僕射為左右丞相，中書省為紫微省，門下省為黃門省，侍中為監，雍州為京兆府，洛州為河南府，長史為尹，司馬為少尹。
六祖慧能（Huineng）大士尊者，俗姓盧氏，名能。他的祖籍是范陽（Fanyang）（今涿州，位於冀州境內）。他的父親盧行𤦆（Lu Xingrong）在武德年間被貶官到新州，在那裡生下了慧能，因此慧能成爲了新興人。在他三歲時父親去世，母親守節撫養他。長大后，家境更加貧困。慧能便靠砍柴賣柴來供養母親。有一天，他經過市場，聽到有客人誦讀《金剛經》，其中有『應無所住而生其心』的句子，便問客人說：『這部佛法是從哪裡得到的？』客人說：『這部經名叫《金剛經》，是從黃梅（Huangmei）忍大師（Master Hongren）那裡得到的。』慧能立刻告訴他的母親，然後就前往黃梅。五祖慧能到達韶州（Shaozhou）時，一位名叫無盡藏（Wujinzang）的比丘尼正在讀《涅槃經》。比丘尼問慧能經文中的字。慧能說：『字我不認識，但經義可以請教。』比丘尼說：『字都不認識，怎麼能理解經義呢？』慧能說：『諸佛的精妙道理與文字無關。』比丘尼感到非常驚訝，對別人說：『慧能是有道之人，應該供養他。』
【English Translation】 English version: Concurrently served as the Youzhou (幽州) Governor-General (都督) and Military Commissioner (節度使). The title of Military Commissioner originated with Li Ne (李訥). The court widely granted amnesty to tens of thousands of monks and Taoists (僧道), and bestowed titles upon officials (百官) (according to the Old Book of Tang (舊唐史)).
In the year of Renzi (壬子), the seventh month of the first year of the Xiantian (先天) era, the Emperor abdicated the throne to the Crown Prince.
Emperor Xuanzong (玄宗)
His personal name was Longji (隆基), the third son of Emperor Ruizong (睿宗). He was initially enfeoffed as the Prince of Chu (楚王), later changed to the Prince of Linzi (臨淄王). In the early years of the Jingyun (景雲) era, he was established as the Crown Prince. He ascended the throne in the eighth month of the first year of the Xiantian era. He reigned for forty-three years and lived to the age of seventy-eight. He honored Emperor Ruizong as the Emperor Emeritus (太上皇). His reign eras were Kaiyuan (開元) (29 years) and Tianbao (天寶) (14 years).
In the year of Guichou (癸丑), the seventh month of the first year of the Kaiyuan era, the Emperor, along with Prince Fan of Qi (岐王范), Prince Ye of Xue (薛王業), Guo Yuanzhen (郭元振), Wang Maozhong (王毛仲), Gao Lishi (高力士), and others, executed the treacherous chancellors who plotted to depose and establish a new emperor, including Xiao Zhizhong (蕭至忠), Dou Huaizhen (竇懷貞), Cen Xi (岑羲), Cui Shi (崔湜), Chang Yuankai (常元楷), and Li Ci (李慈). He rewarded meritorious officials with official positions and titles. The prominence of eunuchs began to flourish from this point onward. In the twelfth month, he granted a general amnesty to the empire and changed the titles of the Left and Right Vice Directors of the Department of State Affairs (尚書省) to Left and Right Chancellors (丞相). The Chancellery (中書省) was renamed the Ziwéi Secretariat (紫微省), the Department of Examination (門下省) was renamed the Huangmen Secretariat (黃門省), the Attendant-in-Ordinary (侍中) was renamed Supervisor (監), Yongzhou (雍州) was renamed Jingzhao Prefecture (京兆府), Luoyang (洛州) was renamed Henan Prefecture (河南府), the Chief Administrator (長史) was renamed Governor (尹), and the Vice Administrator (司馬) was renamed Deputy Governor (少尹).
The Great Master, the Venerable Sixth Patriarch Huineng (慧能), whose lay surname was Lu (盧), and personal name was Neng (能). His ancestral home was Fanyang (范陽) (present-day Zhuozhou (涿州), located in the region of Ji (冀)). His father, Lu Xingrong (盧行𤦆), was demoted to Xinzhou (新州) during the Wude (武德) era, where Huineng was born, thus making Huineng a native of Xinxing (新興). His father passed away when he was three years old, and his mother remained chaste and raised him. As he grew older, his family became increasingly impoverished. Huineng supported his mother by gathering firewood and selling it. One day, he passed through the marketplace and heard a guest reciting the Diamond Sutra (金剛經), specifically the line 'one should produce that thought which is nowhere supported.' He asked the guest, 'From whom did you obtain this Dharma?' The guest replied, 'This sutra is called the Diamond Sutra, and it was obtained from Master Hongren (忍大師) of Huangmei (黃梅).' Huineng immediately informed his mother and then set off for Huangmei. When the Fifth Patriarch Huineng arrived in Shaozhou (韶州), a Bhikkhuni (比丘尼) named Wujinzang (無盡藏) was reciting the Nirvana Sutra (涅槃經). The Bhikkhuni asked Huineng about the characters in the sutra. Huineng said, 'I do not recognize the characters, but I can inquire about the meaning.' The Bhikkhuni said, 'If you do not recognize the characters, how can you understand the meaning?' Huineng said, 'The profound principles of all Buddhas are not related to written words.' The Bhikkhuni was greatly surprised and said to others, 'Huineng is a person of the Way (道), and we should make offerings to him.'
。近處寶林古寺舊基。眾請營茸而延居之。四眾雲集俄成寶坊。祖念大法。直造黃梅之東山。即高宗咸亨二年也。既得法已。機語列於五祖章下。丙子儀鳳元年正月八日。回屆南海法性寺。二僧論風動幡動。祖曰。不是風動不是幡動仁者心動。印宗法師聞之竦異。遂邀祖扣其所自。乃知其為盧居士也。正月十五日會諸名德為祖剃落。二月八日法性寺就智光律師受具戒。既得戒遂開東山法門。明年二月八日歸寶林寺。韶州刺史韋據請于大梵寺轉妙法輪。並受無相心地戒。門人紀錄目為壇經。后返曹溪雨大法雨。中宗神龍元年四月。帝遣內侍薛簡詔師不起。簡以所資法要回奏。帝嘆美詔賜磨衲袈裟缽絹。十二月十九日敕改韶州古寶林為中興寺。丁未十一月十八日又敕韶州刺史重加崇飾。賜額為法泉寺。祖新州舊居為國恩寺。睿宗先天元年一日。忽謂眾曰。吾忝于忍大師處受其法要並及衣缽。今為汝等信根純熟。但說法要無有疑者。衣缽不須傳也。聽吾偈曰。心地含諸種。普雨悉皆生。頓悟華情已。菩提果自成次年七月一日吾返新州國恩寺。至是度人說法已。四十年八月三日。沐浴跏趺而化。壽七十六。十一月十三日歸塔于曹溪。今南華寺是也。前刺史韋據碑之(正宗記)。肅宗上元元年。帝慕祖之道。遣使詔取其所傳西竺
衣缽。就內瞻禮。代宗嗣位。承泰元年五月五日。帝夢祖請衣缽還。帝即遣使馳送曹溪。憲宗元和十年。南海經略。馬總以曹溪六祖未有謚請于朝。帝賜謚曰大鑒禪師。塔曰靈照。總又請柳子厚為師撰行業碑(傳燈錄。又子厚文集)。
帝問佛恩 開元二年。帝宣問左街僧錄神光法師曰。佛于眾生有何恩德。致舍君親妻子而師事之。說若有理朕當建立。說若無理朕當削除。神光曰。佛于眾生。恩過天地明逾日月。德重父母義越君臣。帝曰。天地日月具造化之功。父母君臣具產生之德。何以言佛並過此乎。光曰。天能蓋不能載。地能載不能蓋。日則照晝不照夜。月則照夜不照晝。父祇能生不能養。母則能養不能生。君有道則臣忠。君無道則臣佞。以此而推德則不全。佛于眾生恩則不爾。言蓋則四生普覆。論載則六道俱承。論明則照耀十方。論朗則光輝三有。論慈則提拔苦海。論悲則度脫幽冥。論聖則眾聖中王。論神則六通自在。所以存亡普救。貴賤皆攜。唯愿陛下留心敬仰。帝悅曰。佛恩如此。非師莫宣。朕愿迴心生生敬仰(唐舊史) 甲子十二年 開元十三年。
破灶墮 破灶墮禪師。不稱名氏。得法于慧安國師。隱居嵩岳。山塢有廟。靈甚。殿中唯安一灶。遠近祭祀不輟。師一日引侍僧入廟。以杖敲灶
【現代漢語翻譯】 現代漢語譯本：『衣缽』（佛教禪宗中，指代祖師傳下來的信物和教法）。然後（六祖慧能的弟子們）在室內瞻仰禮拜（六祖的遺物）。唐代宗繼位后，在承泰元年五月五日，皇帝夢見六祖慧能請求歸還『衣缽』。皇帝立即派遣使者快馬加鞭地將『衣缽』送回曹溪（六祖慧能弘揚佛法的道場）。唐憲宗元和十年，南海經略使馬總認為曹溪六祖沒有謚號，便向朝廷請求賜予謚號。皇帝賜予謚號為『大鑒禪師』，塔名為『靈照』。馬總又請柳宗元為六祖撰寫行業碑（事蹟傳記）（出自《傳燈錄》和《柳宗元文集》）。
皇帝問佛恩：開元二年，皇帝宣召左街僧錄神光法師問道：『佛對於眾生有什麼恩德，以至於人們要捨棄君王、親人、妻子而去師事他？如果說得有道理，朕就建立佛寺；如果說得沒有道理，朕就廢除佛教。』神光回答說：『佛對於眾生的恩德，超過天地，明亮勝過日月，德行重於父母，道義勝過君臣。』皇帝說：『天地日月具有創造化育的功勞，父母君臣具有產生養育的恩德，為什麼說佛的恩德超過這些呢？』神光說：『天能覆蓋卻不能承載，地能承載卻不能覆蓋。太陽照耀白天卻不照耀夜晚，月亮照耀夜晚卻不照耀白天。父親只能生育卻不能養育，母親只能養育卻不能生育。君王有道，臣子就忠誠；君王無道，臣子就諂媚。由此推論，他們的德行都不完全。佛對於眾生的恩德卻不是這樣。說覆蓋，則普覆四生（胎生、卵生、濕生、化生）；說承載，則六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）都承受。說光明，則照耀十方；說朗照，則光輝三有（欲界、色界、無色界）。說慈悲，則提拔眾生脫離苦海；說悲憫，則度脫眾生脫離幽冥。說聖，則是眾聖中的王者；說神，則具有六神通，自在無礙。所以佛能普遍救助存亡之人，平等攜手貴賤之人。』希望陛下能夠留心敬仰。皇帝高興地說：『佛恩如此廣大，沒有法師您，朕就無法知曉。朕願意回心轉意，生生世世敬仰佛。』（出自《唐舊史》）甲子十二年，即開元十三年。
破灶墮：破灶墮禪師，沒有留下姓名，從慧安國師處得法，隱居在嵩岳。山塢里有一座廟，非常靈驗。殿中只安放一個灶，遠近的人們祭祀不斷。禪師有一天帶領侍僧進入廟中，用禪杖敲打灶臺。
【English Translation】 English version: 『Y缽』 (Yibo) (In Chan Buddhism, refers to the robe and bowl passed down from the ancestral masters, symbolizing the Dharma transmission). Then, (the disciples of Huineng, the Sixth Patriarch) paid homage and venerated (the relics of the Sixth Patriarch) indoors. After Emperor Daizong of the Tang Dynasty ascended the throne, on the fifth day of the fifth month of the first year of the Chengtai era, the emperor dreamed that the Sixth Patriarch Huineng requested the return of the 『Y缽』 (Yibo). The emperor immediately dispatched messengers to swiftly send the 『Y缽』 (Yibo) back to Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma). In the tenth year of the Yuanhe era of Emperor Xianzong of the Tang Dynasty, Ma Zong, the Pacification Commissioner of the South Sea, believed that the Sixth Patriarch of Caoxi did not have a posthumous title, so he requested the court to grant one. The emperor bestowed the posthumous title 『Great Mirror Zen Master』 and the name of the stupa as 『Luminous Illumination』. Ma Zong also invited Liu Zongyuan to write a stele commemorating the Sixth Patriarch's deeds (biography) (from the 『Transmission of the Lamp』 and 『Collected Works of Liu Zongyuan』).
The Emperor Asks About the Buddha's Grace: In the second year of the Kaiyuan era, the emperor summoned the Left Street Monastic Registrar, Dharma Master Shenguang, and asked: 『What grace does the Buddha bestow upon sentient beings, that they would abandon their rulers, relatives, and wives to serve him as a teacher? If you speak with reason, I will establish Buddhist temples; if you speak without reason, I will abolish Buddhism.』 Shenguang replied: 『The Buddha's grace to sentient beings surpasses heaven and earth, is brighter than the sun and moon, his virtue is heavier than parents, and his righteousness exceeds rulers and ministers.』 The emperor said: 『Heaven and earth, the sun and moon, possess the merit of creation and transformation; parents and rulers and ministers possess the virtue of generation and nurturing. Why do you say that the Buddha's grace exceeds these?』 Shenguang said: 『Heaven can cover but cannot carry; earth can carry but cannot cover. The sun illuminates the day but not the night; the moon illuminates the night but not the day. A father can only give birth but cannot nurture; a mother can only nurture but cannot give birth. When a ruler is virtuous, his ministers are loyal; when a ruler is without virtue, his ministers are sycophantic. From this, we can deduce that their virtues are not complete. The Buddha's grace to sentient beings is not like this. Speaking of covering, he universally covers the four types of birth (womb-born, egg-born, moisture-born, and transformation-born); speaking of carrying, he supports all six realms (heavenly realm, human realm, Asura realm, hell realm, hungry ghost realm, and animal realm). Speaking of brightness, he illuminates the ten directions; speaking of radiance, he shines upon the three realms (desire realm, form realm, formless realm). Speaking of compassion, he lifts beings out of the sea of suffering; speaking of pity, he delivers beings from the darkness. Speaking of holiness, he is the king among the saints; speaking of divinity, he possesses the six supernatural powers, free and unhindered. Therefore, the Buddha can universally save the living and the dead, and equally guide the noble and the lowly.』 I hope Your Majesty can pay attention and revere him. The emperor happily said: 『The Buddha's grace is so vast; without you, Dharma Master, I would not know it. I am willing to turn my heart around and revere the Buddha in every lifetime.』 (From the 『Old History of the Tang Dynasty』) The twelfth year of Jiazi, which is the thirteenth year of Kaiyuan.
Broken Stove Tuo: Zen Master Broken Stove Tuo, whose name was not recorded, obtained the Dharma from National Teacher Huian and lived in seclusion in Mount Song. There was a temple in the mountain valley that was very efficacious. Only a stove was placed in the hall, and people from far and near continuously made offerings. One day, the Zen master led his attendant monks into the temple and struck the stove with his staff.
三下曰。咄此灶只是泥瓦合成。聖從何來。靈從何起。恁么烹宰物命。又打三下。灶乃傾墮。須臾一人青衣峨冠設拜師前。師曰。是甚麼人。曰我本此廟灶神。久受業報。今日蒙師說無生法。得脫此處。生在天中。特來致謝。師曰。是汝本有之性非吾強言。神再拜而沒。由是時人呼師曰破灶墮和尚(傳燈錄)。
律至日本 開元十四年。日本國沙門榮睿等至揚州。奉僧伽黎衣十領。其上綴以山川異物之狀。蓋其國主附之。以施中國沙門。時鑑真律師受其衣。嘆外國人有佛種性。欲往化之。會睿等勸請。律師遂附舶而東至日本。彼王枉駕迎勞。館于毗盧殿。未幾請真授歸戒。夫人群臣皆以次稟受。日本自是始有律宗焉(本傳)。
一行禪師 高僧傳曰。釋一行。俗姓張。鉅鹿人也(今順德路冀州之域)。本名遂。則太宗朝郯國公公謹之支孫也。丱歲不群博于記誦。讀書不再覽。遇禪師普寂于嵩山。乃悟世幻。遂禮之為師出家剃染。隸中嶽嵩陽寺。專勤精進。久之往荊州當陽山。依慧悟律師習毗尼。抑詳究于陰陽讖緯之書。尋訪算術。未至天臺國清寺。得盡寺僧之所蘊。自此聲名籍甚。睿宗景雲二年三月。詔之赴闕。辭疾不行。玄宗開元三年八月。帝遣禮部郎中張洽赍詔詣當陽山。起之至京。帝謂曰。師有何
【現代漢語翻譯】 三下說：『呸！這灶只是泥瓦合成的，聖從何來？靈從何起？竟然用它來烹宰物命！』又打了三下，灶就傾塌了。一會兒，一個人青衣峨冠，在師父面前跪拜。師父問：『是什麼人？』回答說：『我本是這廟裡的灶神，長久以來受業報之苦，今日蒙師父說無生法，得以脫離此處，生在天中，特來致謝。』師父說：『這是你本有的自性，不是我強加給你的。』神再次跪拜后消失了。因此當時的人稱師父為破灶墮和尚（《傳燈錄》）。 律宗傳到日本：開元十四年，日本國的沙門（shamen，出家修道的人）榮睿等到達揚州，奉上僧伽黎衣（sengqieliyi，袈裟）十領，上面綴有山川異物的圖案，是他們的國王附上的，用來施捨給中國的沙門。當時鑑真律師接受了這些袈裟，感嘆外國人有佛種，想要前往教化他們。恰逢榮睿等人勸請，律師於是乘船東渡到達日本。日本國王降低身份迎接慰勞，安置在毗盧殿。不久，國王請求鑑真律師傳授歸戒，夫人和群臣都依次接受。日本從此開始有了律宗（《本傳》）。 一行禪師：《高僧傳》記載：釋一行，俗姓張，是鉅鹿人（今順德路冀州一帶）。本名遂，是太宗朝郯國公張公謹的支系後代。年少時就與衆不同，博聞強記，讀書看兩遍就能記住。在嵩山遇到禪師普寂，於是領悟到世間虛幻，就拜他為師，出家剃度，隸屬於中嶽嵩陽寺，專心勤奮精進。很久以後前往荊州當陽山，依止慧悟律師學習毗尼（pini，戒律），深入研究陰陽讖緯之書，尋訪算術。前往天臺國清寺，學盡了寺僧所掌握的知識。從此聲名大振。睿宗景雲二年三月，皇帝下詔讓他前往京城，他推辭說有病不去。玄宗開元三年八月，皇帝派遣禮部郎中張洽帶著詔書到當陽山，請他到京城。皇帝對他說：『師父有什麼
【English Translation】 Sanxia said, 'Bah! This stove is just made of mud and tiles. Where does holiness come from? Where does spirituality arise? Yet it's used to cook and kill living beings!' He struck it three more times, and the stove collapsed. After a while, a person in green robes and a tall hat bowed before the master. The master asked, 'Who are you?' He replied, 'I was originally the stove god of this temple, suffering from karmic retribution for a long time. Today, thanks to the master's teaching of the unproduced dharma, I was able to escape this place and be reborn in the heavens. I have come specifically to express my gratitude.' The master said, 'This is your inherent nature, not something I forced upon you.' The god bowed again and disappeared. Therefore, people at that time called the master 'Broken Stove Duo (duo, fallen) Monk' (from 'Transmission of the Lamp'). The Vinaya (lǜ zōng) Reaches Japan: In the fourteenth year of Kaiyuan, the Japanese shamen (shamen, monks) Rongrui and others arrived in Yangzhou, presenting ten sangharati (sengqieliyi, kasaya) robes, adorned with patterns of mountains, rivers, and strange objects, which their king had attached to be given to Chinese shamen. At that time, Vinaya Master Jianzhen received these robes and sighed that foreigners had the seeds of Buddhahood, desiring to go and transform them. Coincidentally, Rongrui and others urged him to go, so the master boarded a ship and went east to Japan. The Japanese king lowered his status to welcome and comfort him, housing him in the Vairocana Hall. Soon after, the king requested Jianzhen to transmit the Three Refuges and precepts, and the queen and ministers all received them in turn. From then on, Japan began to have the Vinaya School (from 'Original Biography'). Chan Master Yixing: The 'Biographies of Eminent Monks' states: The monk Yixing, whose lay surname was Zhang, was a native of Julu (in the area of present-day Jizhou, Shunde Road). His original name was Sui, and he was a descendant of Zhang Gongjin, the Duke of Tanguo of the Taizong dynasty. From a young age, he was extraordinary, with a broad memory and recitation skills, able to remember after reading a book twice. He met Chan Master Puji on Mount Song, and then realized the illusion of the world, so he took him as his teacher, left home, and shaved his head, belonging to the Songyang Temple in Zhongyue, dedicated to diligent progress. After a long time, he went to Mount Dangyang in Jingzhou, relying on Vinaya Master Huiwu to study the Vinaya (pini, precepts), deeply studying the books of yin-yang prophecies, and seeking arithmetic. He went to Guoqing Temple on Mount Tiantai and learned all the knowledge possessed by the monks of the temple. From then on, his reputation became very famous. In the third month of the second year of Jingyun during the reign of Emperor Ruizong, the emperor issued an edict ordering him to go to the capital, but he declined, saying he was ill and would not go. In the eighth month of the third year of Kaiyuan during the reign of Emperor Xuanzong, the emperor sent Zhang Qia, a secretary of the Ministry of Rites, with an edict to Mount Dangyang, inviting him to the capital. The emperor said to him, 'What does the master have
能。對曰。略能記覽。帝命中官取官籍示之。師周覽方畢。覆其本記唱數幅。帝不覺降榻稽首曰。師實聖人也。嘆嗟久之。留光泰殿。詔對無恒。占于災福若指于掌。開元九年四月。朝廷以麟德歷不驗。詔師改撰新曆。師推大衍數立術以應之。曰開元大衍曆五十二卷。編入唐書歷律志。邢和璞者道術人也。謂尹愔曰。一行和尚真聖人也。漢洛下閎造太初曆云。八百歲后當差一日。則有聖人定之。今年觀畢矣。屬大衍曆出正其差謬。則洛下閎之言可信。非聖人孰能預於斯矣。師學陀羅尼秘印于金剛智三藏。開元十一年十月。師制水運渾天黃道儀成。古未之有也。帝悅親為制銘。詔安武成殿以示百官。
渾天黃道儀 其儀準圓天之像。具列宿赤道度數。注水激輪令其自轉。一晝夜而天運周。外絡二輪綴以日月令得執行。每天西行一週。日東行一度。月行十三度。以木匱為地平。以儀半在地下。晦明朔望有準。立木人二于地平。其一前置鼓。候至一刻則自擊之。其一前置鐘。候至一辰則自撞之(見唐舊史)。帝于大明宮從容問師社稷運祚。師曰。鑾輿有萬里之行。社稷畢終得吉。安祿山反。帝幸蜀至萬里橋成都而還。僖宗崩。皇弟吉王長而賢。群臣屬望。中尉楊復恭請立其弟壽王傑。梁移其祚。師言驗也。開元十五年
【現代漢語翻譯】 現代漢語譯本： 能。一行回答說：『略微能夠記住。』皇帝命令內侍取出官府的簿籍給他看。一行全部看完，蓋上原本，背誦了好幾頁。皇帝不由自主地走下御座，向一行叩頭說：『法師真是聖人啊！』感嘆讚美了很久，留他在光泰殿。皇帝下詔，與一行對談沒有固定的時間，他占卜災禍和幸福，就像看手掌一樣清楚。開元九年四月，朝廷認為麟德歷不準確，下詔讓一行重新編撰新曆。一行推算大衍數，創立新的方法來適應它，寫成《開元大衍曆》五十二卷，編入《唐書·歷律志》。邢和璞是位有道術的人，他對尹愔說：『一行和尚真是聖人啊！漢朝的洛下閎製造《太初曆》時說，八百年後會差一天，到時會有聖人來修正它。今年我看完了，正趕上《大衍曆》出來，糾正了它的差錯。那麼洛下閎的話是可信的。不是聖人，誰能預先知道這件事呢？』一行法師向金剛智三藏學習陀羅尼（Dharani，總持，咒語）和秘密手印。開元十一年十月，一行法師製造了水運渾天黃道儀（a water-powered armillary sphere，用水力驅動的渾天儀），這是古人沒有做過的。皇帝很高興，親自為它撰寫銘文，下詔安放在武成殿，給百官觀看。
渾天黃道儀：這個儀器的標準是按照圓形的天空的樣子，詳細地排列了星宿和赤道的度數。用水來衝擊輪子，讓它自己轉動。一天一夜，天體執行一週。外面用兩個輪子連線著太陽和月亮，讓它們能夠執行。每天太陽向西執行一週，太陽向東執行一度，月亮執行十三度。用木製的框架作為地平線，儀器的一半在地底下。月亮的盈虧、初一和十五都有準確的顯示。在地平線上豎立兩個木人，一個前面放置鼓，等到一刻鐘的時候，它就會自己敲鼓。一個前面放置鐘，等到一個時辰的時候，它就會自己撞鐘（見《唐舊史》）。皇帝在大明宮悠閒地問一行法師國家的命運。一行法師說：『皇上的車駕會有萬里之行，國家最終會得到吉祥。』安祿山造反，皇帝逃到四川，到達萬里橋（Wanli Bridge）成都（Chengdu）然後返回。僖宗（Emperor Xizong）駕崩，皇弟吉王（Prince Ji）年長而且賢能，群臣都寄予希望。中尉楊復恭（Yang Fugong）請求立他的弟弟壽王傑（Prince Jie）。梁朝取代了唐朝的國運。一行法師的話應驗了。開元十五年
【English Translation】 English version: 『Yes, I can remember a little,』 replied Yi Xing. The Emperor ordered a court official to bring the official records and show them to him. Yi Xing looked through them all, then covered the original records and recited several pages from memory. The Emperor, without realizing it, descended from his throne and bowed to Yi Xing, saying, 『Master, you are truly a sage!』 He sighed in admiration for a long time and kept him in the Guangtai Hall. The Emperor issued an edict that his conversations with Yi Xing should not be restricted to fixed times. His predictions of calamities and blessings were as clear as looking at the palm of his hand. In the fourth month of the ninth year of the Kaiyuan era, the court considered the Linde Calendar to be inaccurate and ordered Yi Xing to revise and compile a new calendar. Yi Xing calculated the Dayan numbers and created new methods to adapt to them, writing the 『Kaiyuan Dayan Calendar』 in fifty-two volumes, which was included in the 『History of the Tang Dynasty, Treatise on Calendars and Laws.』 Xing Hepu, a man of Daoist arts, said to Yin Yin, 『The monk Yi Xing is truly a sage! When Luo Xiahong of the Han Dynasty created the Taichu Calendar, he said that after eight hundred years there would be a one-day difference, and a sage would correct it. This year, I have seen it completed, coinciding with the emergence of the Dayan Calendar, which corrects its errors. Therefore, Luo Xiahong's words are credible. Who but a sage could have foreseen this?』 Master Yi Xing learned Dharani (Dharani, meaning mantra) and secret mudras (hand gestures) from the Tripitaka master Vajrabodhi (Vajrabodhi, meaning Diamond Wisdom). In the tenth month of the eleventh year of the Kaiyuan era, Master Yi Xing created the water-powered armillary sphere (a water-powered armillary sphere), something that had never been done before. The Emperor was delighted and personally wrote an inscription for it, ordering it to be placed in the Wucheng Hall for the officials to view.
Armillary Sphere: The standard of this instrument is based on the appearance of the round sky, with detailed arrangements of the constellations and the degrees of the celestial equator. Water is used to propel the wheels, causing it to rotate on its own. In one day and night, the celestial sphere completes one revolution. Two wheels are connected to the outside, with the sun and moon attached, allowing them to move. Each day, the sun moves one degree eastward, and the moon moves thirteen degrees. A wooden frame is used as the horizon, with half of the instrument underground. The phases of the moon, the new moon, and the full moon are accurately displayed. Two wooden figures are erected on the horizon, one with a drum in front of it, which strikes the drum every quarter of an hour. The other has a bell in front of it, which strikes the bell every two hours (see 『Old History of the Tang Dynasty』). The Emperor leisurely asked Master Yi Xing about the fate of the nation in the Daming Palace. Master Yi Xing said, 『The imperial carriage will travel ten thousand miles, and the nation will ultimately be blessed.』 An Lushan rebelled, and the Emperor fled to Sichuan, reaching Wanli Bridge (Wanli Bridge) in Chengdu (Chengdu) before returning. Emperor Xizong (Emperor Xizong) passed away, and Prince Ji (Prince Ji), the Emperor's younger brother, was old and virtuous, and the officials placed their hopes on him. The eunuch Yang Fugong (Yang Fugong) requested that his younger brother, Prince Jie (Prince Jie), be established as the heir. The Liang Dynasty replaced the Tang Dynasty's destiny. Master Yi Xing's words were fulfilled. Fifteenth year of Kaiyuan
十一月八日。師更衣端坐而逝。春秋四十五。帝哭之哀甚輟朝三日。停龕三七日。顏容怡然。敕葬銅人原。出內庫錢五十萬建塔。謚大慧禪師。帝親制文立碑。書之於石。敕東宮已下京官九品以上並送至銅人原。設齋藍田。開元十六年三月。駕幸溫湯。道由師之塔所。駐蹕令品官告以出豫之意。賜帛五十匹令蒔塔前松柏。師嗣嵩山普寂禪師。寂嗣北宗神秀。秀五祖旁出之嗣也。宋贊寧僧統撰師傳曰。師隨駕幸新豐。駕前辭帝東來嵩山。謁禮本師寂禪師。入滅于罔極寺(唐舊史並僧傳)。
春遊 開元十八年二月。始令百官于春月旬休選勝行樂。自宰相至員外郎凡十二筵。各賜錢五十緡。帝御花萼樓。邀其歸請留飲。迭使起舞盡歡而去。是時天下奏死罪止二十四人(唐書)。
經卷 沙門智升撰開元釋教錄二十卷。詮次佛經律論凡五千四十八卷。升又撰續內典錄一卷續譯經圖記一卷續佛道論衡一卷。帝御花萼樓。召釋道二教論義。法師道氤與道士尹謙對辯。謙義負。有旨編所論入藏。題曰開元佛道論衡(唐舊史)。法師道氤。俗姓長孫。長安高陵人也。父容殿中侍御史。母馬氏。開元十八年于華萼樓對御定二教優劣。氤雄論奮發河傾海注。道士尹謙對答失次。理窟辭殫論宗乖舛。帝再三嘆羨賜絹五百匹充法
【現代漢語翻譯】 現代漢語譯本： 十一月八日，禪師沐浴更衣，端坐而逝，享年四十五歲。皇帝為此哀痛不已，停朝三日以示哀悼。停靈二十一日（三七日），禪師顏容安詳如生。皇帝下令安葬于銅人原，並從內庫撥出五十萬錢用於建塔，謚號為大慧禪師。皇帝親自撰寫碑文並立碑，命東宮及京城九品以上官員送葬至銅人原，並在藍田設齋祭奠。開元十六年三月，皇帝駕臨溫湯，途經禪師塔所，駐駕並令官員稟告出行豫州之意，賜絹五十匹，命人在塔前種植松柏。禪師是嵩山普寂禪師的嗣法弟子，普寂禪師是北宗神秀的嗣法弟子，神秀是五祖弘忍門下的旁出弟子。 宋朝贊寧僧統所撰寫的禪師傳記中記載：禪師隨皇帝前往新豐，在皇帝面前辭別，東歸嵩山，拜謁本師普寂禪師。禪師在罔極寺圓寂（見《唐舊史》及《僧傳》）。 春遊：開元十八年二月，開始允許百官在春季休假十天，選擇風景優美的地方遊玩享樂。從宰相到員外郎，共設十二個宴席，每席賜錢五十緡。皇帝在花萼樓設宴，邀請他們歸來並挽留飲宴，輪番表演歌舞，盡興而歸。當時全國判處死刑的罪犯只有二十四人（見《唐書》）。 經卷：沙門智升撰寫《開元釋教錄》二十卷，詮釋整理佛經、律藏、論藏，共計五千零四十八卷。智升又撰寫《續內典錄》一卷、《續譯經圖記》一卷、《續佛道論衡》一卷。皇帝在花萼樓召集佛教、道教兩教人士論辯義理，法師道氤與道士尹謙展開辯論，尹謙在義理上落敗。皇帝下旨將所論內容編入藏經，題名為《開元佛道論衡》（見《唐舊史》）。法師道氤，俗姓長孫，是長安高陵人。他的父親長孫容擔任殿中侍御史，母親是馬氏。開元十八年，在花萼樓上面對皇帝裁定二教的優劣，道氤雄辯滔滔，如河水傾瀉，如大海奔騰。道士尹謙應對失措，義理枯竭，言辭用盡，論宗出現偏差。皇帝再三讚歎，賜予道氤絹五百匹，充作弘法之資。
【English Translation】 English version: On the eighth day of the eleventh month, the Master, after changing clothes and sitting upright, passed away at the age of forty-five. The Emperor mourned deeply, suspending court for three days. The coffin was kept for twenty-one days (three seven-day periods), and the Master's countenance remained serene. The Emperor ordered his burial at Tongrenyuan (Copper Man Plain), allocating 500,000 coins from the imperial treasury to build a pagoda, and posthumously conferred the title of Great Wisdom Chan Master (Da Hui Chanshi). The Emperor personally composed an inscription and erected a stele, which was inscribed on stone. He ordered officials from the Eastern Palace and those of the ninth rank and above in the capital to escort the funeral procession to Tongrenyuan, and a vegetarian feast was held in Lantian. In the third month of the sixteenth year of the Kaiyuan era, the Emperor visited Wentang (hot springs), and passing by the Master's pagoda, he halted the procession and ordered officials to report the intention of the trip to Yu (豫, a state). He bestowed fifty bolts of silk and ordered pine and cypress trees to be planted in front of the pagoda. The Master was a Dharma heir of Chan Master Puji (普寂) of Songshan (嵩山), who was a Dharma heir of Shenxiu (神秀) of the Northern School, who was a collateral heir of the Fifth Patriarch Hongren (弘忍). The biography of the Master, compiled by the Song Dynasty's Sangtong (僧統, Buddhist administrator) Zan Ning (贊寧), states: The Master accompanied the Emperor to Xinfeng (新豐), and before the Emperor, he bid farewell and returned east to Songshan to visit his original teacher, Chan Master Puji. The Master entered Nirvana at Wangji Temple (罔極寺) (as recorded in the 'Old History of the Tang' and 'Biographies of Monks'). Spring Excursion: In the second month of the eighteenth year of the Kaiyuan era, it was first decreed that officials should have a ten-day vacation in the spring to choose scenic spots for enjoyment. From the Prime Minister to the Yuanwailang (員外郎, a minor official title), twelve banquets were held, each granted fifty strings of cash. The Emperor held a banquet at the Hua'elou (花萼樓, Calyx Tower), inviting them to return and stay for drinks, with alternating performances of singing and dancing, departing in high spirits. At that time, the number of death sentences nationwide was only twenty-four (as recorded in the 'Book of Tang'). Sutras and Scriptures: The Shramana (沙門, Buddhist monk) Zhisheng (智升) compiled the 'Kaiyuan Shijiao Lu' (開元釋教錄, Kaiyuan Buddhist Canon Catalogue) in twenty volumes, explaining and arranging Buddhist sutras, Vinaya (律藏, monastic rules), and Shastras (論藏, treatises), totaling five thousand and forty-eight volumes. Zhisheng also compiled the 'Xu Neidian Lu' (續內典錄, Supplement to the Inner Canon Catalogue) in one volume, the 'Xu Yijing Tuji' (續譯經圖記, Supplement to the Illustrated Records of Translated Scriptures) in one volume, and the 'Xu Fodao Lunheng' (續佛道論衡, Supplement to the Treatise on the Comparison of Buddhism and Taoism) in one volume. The Emperor summoned representatives of Buddhism and Taoism to debate doctrine at the Hua'elou. Dharma Master Daoyin (道氤) debated with Taoist Yin Qian (尹謙), and Yin Qian was defeated in reasoning. The Emperor decreed that the content of the debate be compiled into the Tripitaka (藏經, Buddhist canon), titled 'Kaiyuan Fodao Lunheng' (開元佛道論衡, Kaiyuan Treatise on the Comparison of Buddhism and Taoism) (as recorded in the 'Old History of the Tang'). Dharma Master Daoyin, whose secular surname was Changsun (長孫), was a native of Gaoling (高陵) in Chang'an (長安). His father, Changsun Rong (長孫容), served as a Dianzhong Shiyushi (殿中侍御史, Palace Attendant Censor), and his mother was a Ma (馬)氏. In the eighteenth year of the Kaiyuan era, he determined the superiority of the two religions before the Emperor at the Hua'elou. Daoyin's eloquent arguments flowed like a river and surged like the sea. Taoist Yin Qian's responses were disorganized, his reasoning exhausted, his words depleted, and his doctrines deviated. The Emperor repeatedly praised him and bestowed five hundred bolts of silk to support his Dharma activities.
施。另集對御論衡一本。盛傳於代。開元二十八年有疾上遺表入寂。帝覽表惻怛。遣中使內給事賈文瑰。將絹五十匹就院吊贈。俗壽七十三。僧臘五十三。以其年八月十三日葬終南山陰逍遙園側(唐舊史並本傳)。
注經 開元十九年。御注金剛經頒行天下(大藏流行眾經目錄)。
太公廟 三月始令兩京諸州各置太公廟(呂望也)。以張良配饗。選古名將以備十哲。每歲二月八月上戊日致祭如孔子禮。肅宗上元元年追諡望為武成王(唐書)。
秘密教 西天此土傳流凡七世。初金剛薩埵于毗盧遮那前親受瑜珈五部蘇悉軌範。薩埵傳龍猛大士。龍猛傳龍智阇黎。住世皆數百年。龍智傳金剛智跋日羅菩提也。金剛智始來東土。傳之不空三藏。不空玄宗開元間復往天竺入師子國。從普賢阿阇黎受十八會金剛灌頂及大悲胎藏建壇之法。天寶五載還至京師。以所得法授慧朗法師。由朗而下南方厥嗣寖微降及末代。特所謂瑜珈佛事者存焉。
金剛智 籍洛陽廣福寺。梵名跋日羅菩提。此云金剛智。天竺南印度摩賴耶國人也。父婆羅門善五明為建支王師。智生數歲。日誦萬言。年十五開悟佛理。遂出家隨師中印度那蘭陀寺學阿毗達磨等。洎登壇法律聽十八部律。又詣西印度學小乘諸論。十餘年全通經律論
【現代漢語翻譯】 現代漢語譯本： 施捨。另收集整理了對御論衡一書。廣泛流傳於世。開元二十八年身患疾病，上表遺書後圓寂。皇帝看完遺表，深感悲痛。派遣中使內給事賈文瑰，送去絹五十匹到寺院弔唁贈送。世俗年齡七十三歲，僧侶生涯五十三年。于當年八月十三日安葬在終南山北面的逍遙園旁邊（唐舊史及本傳記載）。 註釋經典：開元十九年，皇帝親自注釋的《金剛經》（Vajra-chedika Sutra）頒行天下（《大藏流行眾經目錄》記載）。 太公廟：三月開始，命令兩京及各州都設定太公廟（呂望也，Lü Wang）。用張良（Zhang Liang）來配享。選拔古代名將作為十哲。每年二月、八月的上戊日舉行祭祀，禮儀如同祭祀孔子。肅宗上元元年，追諡呂望為武成王（《唐書》記載）。 秘密教：從西天到此土，傳承流傳了七世。最初，金剛薩埵（Vajrasattva）在毗盧遮那佛（Vairocana）前親自接受瑜珈五部蘇悉地（Susiddhi）的軌範。金剛薩埵傳給龍猛大士（Nagarjuna）。龍猛傳給龍智阇黎（Nagarbodhi）。住世都數百年。龍智傳給金剛智（Vajrabodhi），也就是跋日羅菩提（Vajrabodhi）。金剛智開始來到東土。傳給不空三藏（Amoghavajra）。不空在玄宗開元年間再次前往天竺，進入師子國。從普賢阿阇黎（Samantabhadra Acharya）接受十八會金剛灌頂以及大悲胎藏建立壇場之法。天寶五年返回京師。將所學之法傳授給慧朗法師。由慧朗而下，南方後繼之人逐漸衰微，到了末代，特別是指瑜珈佛事還存在。 金剛智：籍貫是洛陽廣福寺。梵文名字是跋日羅菩提（Vajrabodhi），翻譯成漢語是金剛智（Vajrabodhi）。是天竺南印度摩賴耶國人。父親是婆羅門，擅長五明，是建支國王的老師。金剛智出生數歲，每天誦讀萬言。十五歲時開悟佛理。於是出家，跟隨老師在中印度那蘭陀寺（Nalanda）學習阿毗達磨（Abhidharma）等。等到登壇受戒，聽聞十八部律。又前往西印度學習小乘諸論。十餘年完全通達經律論。
【English Translation】 English version: Almsgiving. He also collected and compiled the book 'Dui Yu Lun Heng'. It was widely circulated in the world. In the twenty-eighth year of the Kaiyuan era, he fell ill and submitted a memorial before passing away. The emperor was deeply saddened after reading the memorial. He dispatched the inner palace eunuch Jia Wengui to send fifty bolts of silk to the temple as condolences. His secular age was seventy-three, and his monastic life was fifty-three years. He was buried on the thirteenth day of the eighth month of that year, next to Xiaoyao Garden on the north side of Mount Zhongnan (recorded in the Old History of Tang and his biography). Commentary on Sutras: In the nineteenth year of the Kaiyuan era, the 'Vajra-chedika Sutra' (Diamond Sutra), personally annotated by the emperor, was promulgated throughout the land (recorded in the 'Catalogue of Popular Sutras in the Great Treasury'). Temple of Duke Tai: Starting in March, it was ordered that temples of Duke Tai (Lü Wang) be established in both capitals and various prefectures. Zhang Liang was used to be worshiped alongside him. Famous generals of ancient times were selected as the Ten Philosophers. Sacrifices were offered every year on the first Wu day of February and August, with rituals similar to those for Confucius. In the first year of the Shangyuan era of Emperor Suzong, Lü Wang was posthumously honored as King Wucheng (recorded in the 'Book of Tang'). Secret Teachings: From the Western Heaven to this land, the transmission has flowed for seven generations. Initially, Vajrasattva personally received the precepts of the five sections of Yoga Susiddhi from Vairocana Buddha. Vajrasattva transmitted it to Nagarjuna. Nagarjuna transmitted it to Nagabodhi. They all lived for hundreds of years. Nagabodhi transmitted it to Vajrabodhi, also known as Vajrabodhi. Vajrabodhi first came to the Eastern Land. He transmitted it to Amoghavajra. During the Kaiyuan era of Emperor Xuanzong, Amoghavajra went to India again and entered the Lion Country. He received the Eighteen Assemblies of Vajra Initiation and the methods of establishing the Mandala of the Womb Realm of Great Compassion from Samantabhadra Acharya. In the fifth year of the Tianbao era, he returned to the capital. He transmitted the teachings he had received to Dharma Master Huilang. From Huilang downwards, the successors in the South gradually declined, and by the last generation, only the Yogic Buddhist practices remained. Vajrabodhi: His registered residence was Guangfu Temple in Luoyang. His Sanskrit name was Vajrabodhi, which translates to 'Vajra Wisdom'. He was a native of the Malaya Kingdom in South India. His father was a Brahmin, skilled in the five sciences, and was the teacher of the King of Jianzhi. Vajrabodhi could recite ten thousand words a day from the age of several years. At the age of fifteen, he awakened to Buddhist principles. He then renounced the world and followed his teacher to study Abhidharma at Nalanda Temple in Central India. After being ordained, he listened to the eighteen sections of the Vinaya. He also went to West India to study the various treatises of the Hinayana. For more than ten years, he fully mastered the Sutras, Vinaya, and Shastras.
三藏。聞支那(此東土時事也)佛法崇盛。乃泛舶而來。開元七年達于廣府。次年至京。敕迎舍大慈恩寺廣弘秘密。建曼荼羅法。尋徙薦福寺。大智(道也)氤大慧(一行也)二禪師。不空三藏皆師事之。智所譯經一行多預焉。一行嘗稟其壇法儀制。開元二十年八月十五日于洛陽廣福寺命門人曰。白月圓時吾當去矣。遂禮毗盧遮那佛旋繞七匝。退歸本院焚香發願。頂戴梵夾並新譯教法付囑訖。寂然而化。壽七十一。臘五十一。十一月七日葬龍門南伊川之右。弟子不空奏。奉敕謚灌頂國師。敕中書侍郎杜鴻漸撰紀德碑(唐舊史並贊寧僧統僧傳)。
不空三藏 籍京兆大興善寺。梵名阿目佉跋折羅。華言不空金剛。北天竺婆羅門族。幼孤隨叔父觀光東國。年十五師事金剛智。蒙授教法。洎登具戒儀範。善解一切有部。金剛智入寂已。開元二十五年十二月。攜弟子三七人。附崑崙舶返五天印度。歷彼諸國。廣求密藏及諸經論五百餘部。天寶五載還京。奉敕權止鴻臚。六載詔入內立壇為帝灌頂。賜號智藏國師。移居凈影寺。夏祈雨有應。帝自持寶箱賜紫袈裟。洛陽北邙山有巨蟒。毒氣遠噴。聞者立死。帝召師咒而斃之。天寶十二載。西番大石康居三國兵圍涼州。帝請空祈陰兵救之。空結壇誦仁王密語。帝親秉爐。有神介
【現代漢語翻譯】 現代漢語譯本：金剛智三藏，聽說支那（指當時的東土）佛法非常興盛，於是乘船前來。開元七年到達廣州，次年到達京城。皇帝下令迎接他到大慈恩寺，廣泛弘揚秘密教法，建立曼荼羅法壇。不久遷往薦福寺。大智氤禪師、大慧一行禪師和不空三藏都曾師事於他。大智所翻譯的經典，一行多有參與。一行曾經稟受他的壇法儀制。開元二十年八月十五日，在洛陽廣福寺告誡門人說：『白月圓滿之時，我將離去。』於是禮拜毗盧遮那佛，環繞七匝，退回本院焚香發願，頭頂梵文經卷，並將新翻譯的教法囑託完畢，安然圓寂。享年七十一歲，僧臘五十一。十一月七日葬于龍門南伊川之右。弟子不空上奏，奉皇帝敕令謚號為灌頂國師。皇帝命翰林侍郎杜鴻漸撰寫紀德碑（出自唐舊史和贊寧僧統的僧傳）。
不空三藏，原籍京兆大興善寺，梵名阿目佉跋折羅（Amoghavajra），漢譯為不空金剛。是北天竺婆羅門族人。幼年喪父，跟隨叔父來到東國觀光。十五歲時師事金剛智（Vajrabodhi），蒙受教法，及至受具足戒，精通一切有部。金剛智圓寂后，開元二十五年十二月，攜帶弟子三十七人，乘坐崑崙舶返回五天印度，遊歷各國，廣泛尋求密藏以及各種經論五百餘部。天寶五年返回京城，奉皇帝敕令暫時住在鴻臚寺。天寶六年，皇帝下詔入宮設立壇場，為皇帝灌頂，賜號智藏國師，移居凈影寺。夏天祈雨，靈驗應驗。皇帝親自拿著寶箱賜予他紫色袈裟。洛陽北邙山有巨蟒，毒氣遠距離噴射，聞到的人立刻死亡。皇帝召見不空三藏，他念咒將其誅殺。天寶十二載，西番、大石、康居三國軍隊圍攻涼州，皇帝請不空祈求陰兵救援。不空結壇誦唸《仁王經》的秘密咒語，皇帝親自手持香爐，有神...
【English Translation】 English version: Vajrabodhi Tripitaka, hearing that Buddhism was flourishing in Zhina (referring to the Eastern Land at that time), he traveled by ship. In the seventh year of Kaiyuan, he arrived in Guangzhou, and the following year, he reached the capital. The emperor ordered him to be welcomed to the Da Ci'en Temple to widely promote esoteric teachings and establish the Mandala Dharma. Soon after, he moved to Jianfu Temple. The Chan masters Dazhi Yin, Dahui Yixing, and Amoghavajra all studied under him. Yixing participated in many of the scriptures translated by Dazhi. Yixing once received his altar Dharma rituals. On the fifteenth day of the eighth month of Kaiyuan twenty years, at Guangfu Temple in Luoyang, he told his disciples: 'When the white moon is full, I shall depart.' Then he prostrated before Vairocana Buddha, circumambulated seven times, returned to his temple, burned incense, made vows, placed the Sanskrit scriptures on his head, and entrusted the newly translated teachings before peacefully passing away. He lived to be seventy-one years old, with fifty-one years as a monk. On the seventh day of the eleventh month, he was buried to the right of Yichuan, south of Longmen. His disciple Amoghavajra memorialized the emperor, who posthumously conferred the title of 'Guan Ding Guo Shi' (National Preceptor of Abhisheka). The emperor ordered the Hanlin Secretary Du Hongjian to write a stele commemorating his virtues (from the Old History of Tang and the biographies of monks by the Sangha administrator Zanning).
Amoghavajra Tripitaka, originally from Daxingshan Temple in Jingzhao, his Sanskrit name was Amoghavajra (Amoghavajra), which translates to 'Unfailing Vajra' in Chinese. He was from a Brahmin family in North India. He lost his father at a young age and followed his uncle to the Eastern Land for sightseeing. At the age of fifteen, he studied under Vajrabodhi (Vajrabodhi), receiving his teachings. Upon receiving full ordination, he became proficient in all Sarvastivada. After Vajrabodhi passed away, in the twelfth month of the twenty-fifth year of Kaiyuan, he took thirty-seven disciples and returned to the Five Indias on a Kunlun ship, traveling through various countries, extensively seeking esoteric teachings and over five hundred various scriptures and treatises. In the fifth year of Tianbao, he returned to the capital and was ordered by the emperor to temporarily reside in the Honglu Temple. In the sixth year of Tianbao, the emperor issued an edict to enter the palace to establish an altar and perform the Abhisheka for the emperor, bestowing the title of 'Zhizang Guo Shi' (National Preceptor of Wisdom Treasury), and moved to Jingying Temple. During the summer, his prayers for rain were answered. The emperor personally presented him with a purple kasaya from a treasure chest. There was a giant python in Beimang Mountain in Luoyang, whose poisonous gas could kill anyone who smelled it. The emperor summoned Amoghavajra, who chanted mantras and killed it. In the twelfth year of Tianbao, the armies of the three kingdoms of Xifan, Dashi, and Kangju besieged Liangzhou. The emperor requested Amoghavajra to pray for the aid of spirit soldiers. Amoghavajra established an altar and recited the secret mantras of the 'Benevolent King Sutra'. The emperor personally held the incense burner, and a deity...
胄而至。帝視之問曰。此何神也。空曰北方毗沙門天王長子也。空誦密語遣之。四月二十日西涼奏報。二月十一日城東北三十許里。雲霧間神兵長偉。城北門樓有光明天王。怒視番帥。鼓角凌雲而至。西番畏懼卷甲遁去。帝覽奏。因敕諸道城樓置天王像此其始也。肅宗乾元中詔空入內建道場護魔法。為帝受轉輪王位七寶灌頂。上元末空表請入山。李輔國宣敕令於終南山智炬寺修功德。代宗立思渥彌厚。永泰元年詔譯密嚴仁王二經。帝為制序。十一月一日製授特進試鴻臚卿。大曆三年詔空大興善寺建壇。為近侍大臣及諸鎮將帥悉授灌頂。帝親署加號太廣智三藏。大曆六年空進所譯經凡一百二十卷七十七部。九年示寂。上表辭帝。敕使勞問賜醫藥。加開府儀同三司封蕭國公食邑三千戶。固讓不已。且曰。白月圓滿吾當逝矣。奈何臨終更竊名位。乃以五股金剛鈴杵先師之所傳者以銀盤置菩提子水精數珠留別。附中使李憲誠進。六月十五日香水澡浴。東首倚臥北面瞻望闕庭。以大印身定中而寂。享年七十。僧臘五十。弟子慧朗次紹灌頂之位。余知法者數人。帝輟朝三日。賜絹布雜物錢四十萬。造塔錢二百餘萬。敕功德使李元琮知護喪事。七月六日茶毗。詔朝品劉仙鶴就寺置祭贈司空。謚太辯正廣智三藏。收舍利數百粒。以八十
【現代漢語翻譯】 胄而至。（指神兵出現）帝視之問曰：『此何神也？』（皇帝看到后問道：『這是什麼神？』）空曰：『北方毗沙門天王（Vaiśravaṇa，佛教護法神）長子也。』（不空回答說：『是北方毗沙門天王的長子。』）空誦密語遣之。（不空唸誦密咒遣退了神兵。）四月二十日，西涼奏報：二月十一日，城東北三十許里，雲霧間神兵長偉。（四月二十日，西涼上奏說：二月十一日，在城東北三十多里的地方，雲霧中出現了高大的神兵。）城北門樓有光明天王，怒視番帥。（城北門樓上有光明天王，怒目而視吐蕃將領。）鼓角凌雲而至。（戰鼓號角聲直衝雲霄。）西番畏懼，卷甲遁去。（吐蕃軍隊畏懼，收起盔甲逃走了。）帝覽奏，因敕諸道城樓置天王像，此其始也。（皇帝看了奏報，於是下令各地的城樓上設定天王像，這就是它的開始。） 肅宗乾元中，詔空入內建道場護魔法，為帝受轉輪王位七寶灌頂。（肅宗乾元年間，詔令不空入宮建立道場護持佛法，為皇帝授予轉輪王位的七寶灌頂。）上元末，空表請入山。（上元末年，不空上表請求入山修行。）李輔國宣敕令於終南山智炬寺修功德。（李輔國宣讀皇帝的旨意，讓他在終南山智炬寺修功德。）代宗立思渥彌厚。（代宗即位后，對不空的思念更加深厚。）永泰元年，詔譯密嚴仁王二經。（永泰元年，詔令翻譯《密嚴經》和《仁王經》。）帝為制序。（皇帝親自為經書作序。）十一月一日，制授特進試鴻臚卿。（十一月一日，授予他特進試鴻臚卿的官職。） 大曆三年，詔空大興善寺建壇，為近侍大臣及諸鎮將帥悉授灌頂。（大曆三年，詔令不空在大興善寺建立壇場，為近侍大臣和各地的鎮守將領全部授予灌頂。）帝親署加號太廣智三藏。（皇帝親自署名，加封他為太廣智三藏。）大曆六年，空進所譯經凡一百二十卷七十七部。（大曆六年，不空進獻所翻譯的經書，共一百二十卷，七十七部。）九年示寂。（大曆九年圓寂。）上表辭帝。（不空上表向皇帝辭別。）敕使勞問賜醫藥。（皇帝派遣使者慰問，並賜予醫藥。）加開府儀同三司，封蕭國公，食邑三千戶。（加封他為開府儀同三司，封為蕭國公，食邑三千戶。）固讓不已。（不空堅決推辭。）且曰：『白月圓滿，吾當逝矣。（並且說：『白月圓滿之時，我將要離世了。』）奈何臨終更竊名位？（為何臨終還要竊取名位呢？』）乃以五股金剛鈴杵（vajra，佛教法器），先師之所傳者，以銀盤置菩提子（bodhi，佛教用語），水精數珠留別。（於是將五股金剛鈴杵，這是先師所傳下來的，用銀盤盛著菩提子和水晶數珠留作告別。）附中使李憲誠進。（附托中使李憲誠進獻給皇帝。） 六月十五日，香水澡浴，東首倚臥，北面瞻望闕庭。（六月十五日，用香水沐浴，頭朝東倚臥，面向北方瞻望皇宮。）以大印身定中而寂。（以大印手勢入定而圓寂。）享年七十，僧臘五十。（享年七十歲，僧齡五十歲。）弟子慧朗次紹灌頂之位。（弟子慧朗繼承了灌頂的地位。）余知法者數人。（其餘通曉佛法的人有數位。）帝輟朝三日。（皇帝停止朝政三天。）賜絹布雜物錢四十萬，造塔錢二百餘萬。（賜予絹布雜物錢四十萬，建造佛塔的錢二百多萬。）敕功德使李元琮知護喪事。（敕令功德使李元琮負責喪事。）七月六日茶毗。（七月六日火化。）詔朝品劉仙鶴就寺置祭，贈司空。（詔令朝廷官員劉仙鶴到寺廟設定祭壇，追贈司空。）謚太辯正廣智三藏。（謚號為太辯正廣智三藏。）收舍利數百粒。（收集到舍利數百粒。）以八十（以八十...）
【English Translation】 The divine soldiers arrived. The Emperor saw them and asked, 'What deities are these?' Bukong (Amoghavajra) replied, 'They are the eldest son of the Northern Heavenly King Vaiśravaṇa (guardian deity of Buddhism).' Bukong recited secret mantras to dismiss them. On the 20th day of the fourth month, a report came from Xiliang stating that on the 11th day of the second month, about thirty li northeast of the city, majestic divine soldiers appeared amidst the clouds and mist. On the north gate tower of the city was the radiant Heavenly King, glaring angrily at the Tubo (Tibetan) commander. The sounds of drums and horns soared into the clouds. The Tubo forces, in fear, retreated, abandoning their armor. The Emperor read the report and ordered the placement of Heavenly King statues on city towers throughout the realm; this was the beginning of that practice. During the Qianyuan era of Emperor Suzong, Bukong was summoned to the palace to establish a Dharma practice site to protect the Dharma, and he performed the Seven Treasures Empowerment for the Emperor to assume the position of Chakravartin (universal ruler). At the end of the Shangyuan era, Bukong requested permission to enter the mountains. Li Fuguo proclaimed an imperial edict ordering him to cultivate merit at the Zhiju Temple on Mount Zhongnan. Emperor Daizong, after ascending the throne, held Bukong in even greater esteem. In the first year of the Yongtai era, he ordered the translation of the Ghanavyuha Sutra and the Benevolent Kings Sutra. The Emperor personally wrote prefaces for the sutras. On the first day of the eleventh month, he was granted the title of Special Advance and Acting Vice Minister of the Court of State Ceremonials. In the third year of the Dali era, Bukong was ordered to establish an altar at the Daxingshan Temple and to bestow empowerment upon the close ministers and generals of various garrisons. The Emperor personally bestowed upon him the title 'Greatly Expansive Wisdom Tripiṭaka Master'. In the sixth year of the Dali era, Bukong presented the translated scriptures, totaling one hundred and twenty volumes in seventy-seven parts. He passed away in the ninth year. He submitted a memorial to the Emperor to take his leave. The Emperor sent envoys to inquire after him and bestowed medicine. He was granted the title of Grand Master of the Palace, Equal to the Three Ducal Ministers, and enfeoffed as the Duke of Xiao, with an estate of three thousand households. He firmly declined, saying, 'When the white moon is full, I shall depart. Why should I seize titles and positions at the moment of death?' He then left behind the five-pronged vajra (ritual object in Buddhism), passed down by his former teacher, and a silver plate containing bodhi (enlightenment) seeds and crystal rosary beads as a farewell gift, entrusting them to the palace envoy Li Xiancheng for presentation to the Emperor. On the fifteenth day of the sixth month, he bathed in fragrant water, reclined with his head facing east, and gazed north towards the imperial palace. He entered stillness in meditation with the great mudra (symbolic gesture). He lived to the age of seventy, with fifty years as a monk. His disciple Huilang succeeded him in the position of empowerment master. Several others were knowledgeable in the Dharma. The Emperor suspended court for three days. He bestowed forty thousand strings of cash, silk fabrics, and miscellaneous items, and over two million strings of cash for the construction of a pagoda. He ordered the Merit Commissioner Li Yuancong to oversee the funeral arrangements. On the sixth day of the seventh month, he was cremated. The Emperor ordered the court official Liu Xianhe to set up a memorial altar at the temple and posthumously granted him the title of Minister of Works. His posthumous title was 'Greatly Eloquent, Correct, and Expansive Wisdom Tripiṭaka Master'. Several hundred relics were collected. At eighty...
粒進內。其頂骨不壞。中有舍利一顆半隱半現。敕于本寺別院起塔。御史大夫嚴郢為碑。徐浩書樹于本院(唐書舊史續高僧傳)。
宋(贊寧僧統)系傳曰。傳教相輪者。東夏以金剛智為始祖。不空金剛為二祖。慧朗為三祖。自後岐分派別。咸曰。傳瑜珈大教多則多矣。而少驗者何。亦猶羽嘉生應龍應龍生鳳凰鳳凰已降生庶鳥。矣欲無變革其可得乎。
癸酉開元二十一年分天下為京畿都畿關內河南河東河北隴右山南東道山南西道劍南淮南江南東道江南西道黔(音琴)中嶺南凡十五道。各置採訪使。方士張果老自言。已數百歲。帝召之至闕。懇辭歸山。制賜銀青光祿大夫號通玄先生入常山不知所終。
華嚴合論 開元二十二年。太原李長者。名通玄。日食一柏葉棗小餅。因呼棗柏大士。初開元七年。太原孟縣高仙奴館之齋中造論。逾三年遷馬氏古佛堂側。閱十年負經書而去之。山行二十里偶一虎。長者撫之曰。吾著華嚴論。能為擇棲止處否。即以經囊負其背。行至神福山原下土龕前駐止。長者乃于龕著論。每夕口出白光以代燈燭。日有二女子汲水炷香。每食時具饌。齋畢撤而去。如是五載。長者著論畢。遂滅跡不見也。論成四十卷。開元二十八年三月長者卒。壽九十五歲。又著決疑論．會釋．十門玄
【現代漢語翻譯】 現代漢語譯本： 粒進內，發現其頂骨未壞，其中有一顆舍利，半隱半現。皇帝下令在本寺的別院建造佛塔，御史大夫嚴郢撰寫碑文，徐浩書寫並立于本院。（出自《唐書》、《舊史》、《續高僧傳》）
宋代（贊寧僧統）的《系傳》中記載：傳教相輪的，東夏以金剛智（Vajrabodhi，密宗祖師）為始祖，不空金剛（Amoghavajra，金剛智弟子）為二祖，慧朗為三祖。自此之後，分支派別眾多，都說：『傳瑜珈大教的很多很多，但應驗的卻很少，這是為什麼呢？』 這就像羽嘉生應龍，應龍生鳳凰，鳳凰之後就生了普通的鳥類一樣。想要沒有變革，怎麼可能呢？
癸酉年，開元二十一年，將天下分為京畿、都畿、關內、河南、河東、河北、隴右、山南東道、山南西道、劍南、淮南、江南東道、江南西道、黔中（黔，音琴）、嶺南共十五道，各設定採訪使。方士張果老自稱已經數百歲，皇帝召他到京城，他懇切地辭謝，要回山裡去。皇帝下詔賜予他銀青光祿大夫的稱號，並稱他為通玄先生，讓他進入常山，但不知最終在哪裡終老。
《華嚴合論》：開元二十二年，太原李長者，名通玄，每天只吃一片柏葉和一個棗子做的小餅，因此被稱為棗柏大士。最初，開元七年，在太原孟縣高仙奴的館舍齋房中開始寫作此論，三年後搬到馬氏古佛堂側。過了十年，他揹著經書離開了。在山中行走二十里時，遇到一隻老虎。長者撫摸著老虎說：『我正在撰寫《華嚴論》，你能幫我選擇一個棲身之處嗎？』 老虎隨即用背馱著經書囊，走到神福山原下的土龕前停了下來。長者就在土龕中寫作此論。每晚口中發出白光代替燈燭，每天有兩位女子汲水、點香，每到吃飯時就準備好飯菜，齋飯完畢后就撤走，如此過了五年。長者寫完此論，就消失不見了。此論共四十卷。開元二十八年三月，長者去世，享年九十五歲。他還著有《決疑論》、《會釋》、《十門玄》等。
【English Translation】 English version: Upon entering, his skull was found intact, with a śarīra (relic) inside, half-hidden and half-visible. The emperor ordered a pagoda to be built in the separate courtyard of the temple, and the Censor-in-chief Yan Ying wrote the inscription for the stele, which Xu Hao inscribed and erected in the main courtyard. (From the Tang Shu (Book of Tang), Jiu Shi (Old History), and Xu Gao Seng Zhuan (Continued Biographies of Eminent Monks)).
The Xi Chuan (Lineage Transmission) by the Song Dynasty monk-official Zan Ning states: 'Those who transmit the teachings of the Saṃghacakra (teaching wheel) in Dongxia (China) began with Vajrabodhi (金剛智, founder of esoteric Buddhism) as the first patriarch, Amoghavajra (不空金剛, Vajrabodhi's disciple) as the second patriarch, and Huilang as the third patriarch. Since then, there have been many branches and sects, all saying: 『There are many, many transmissions of the great Yoga teachings, but why are there so few that are effective?』 This is like the Yu Jia bird giving birth to the Ying Long dragon, the Ying Long dragon giving birth to the Phoenix, and after the Phoenix, ordinary birds are born. How can one expect there to be no changes?'
In the year Guiyou, the twenty-first year of the Kaiyuan era (733 CE), the empire was divided into fifteen circuits: Jingji (Capital Region), Duji (Metropolitan Region), Guannei (Within the Passes), Henan, Hedong, Hebei, Longyou, Shannan East Circuit, Shannan West Circuit, Jiannan, Huainan, Jiangnan East Circuit, Jiangnan West Circuit, Qianzhong (黔中, Qian, pronounced Qin), and Lingnan. Each circuit was assigned an investigating commissioner. The alchemist Zhang Guolao claimed to be several hundred years old. The emperor summoned him to the capital, but he earnestly declined, wishing to return to the mountains. The emperor issued an edict granting him the title of Silver Green Guanglu Daifu (銀青光祿大夫, Senior Grand Master of the Palace) and called him Master Tongxuan (通玄先生, Penetrating Mystery), allowing him to enter Changshan, but his final whereabouts are unknown.
Huayan Helun (Commentary on the Avatamsaka Sutra): In the twenty-second year of the Kaiyuan era (734 CE), Li Tongxuan (李通玄), a layman from Taiyuan, was known as the Zao Bai Dashi (棗柏大士, Jujube and Cypress Great Master) because he ate only one cypress leaf and a small jujube cake each day. Initially, in the seventh year of the Kaiyuan era (719 CE), he began writing this commentary in the zhai (齋, vegetarian hall) of Gao Xiannu's residence in Meng County, Taiyuan. After three years, he moved to the side of the Ancient Buddha Hall of the Ma family. After ten years, he left, carrying the scriptures on his back. While walking twenty li (里, Chinese mile) in the mountains, he encountered a tiger. The layman stroked the tiger and said, 'I am writing the Huayan Lun (華嚴論, Avatamsaka Commentary). Can you help me choose a place to dwell?' The tiger then carried the scripture bag on its back and stopped in front of an earthen shrine below the Shenfu Mountain plain. The layman then wrote the commentary in the shrine. Every night, white light emanated from his mouth, replacing lamps and candles. Every day, two women drew water and lit incense, and prepared meals at mealtime, withdrawing after the vegetarian meal was finished. This continued for five years. After the layman finished writing the commentary, he disappeared without a trace. The commentary consists of forty volumes. In the third month of the twenty-eighth year of the Kaiyuan era (740 CE), the layman passed away at the age of ninety-five. He also wrote Jueyi Lun (決疑論, Treatise on Resolving Doubts), Huishi (會釋, Collected Explanations), Shi Men Xuan (十門玄, Mysteries of the Ten Gates), etc.
義．緣生解．迷十明等論．十玄六相．百門義海．偈讚語等。並傳於世。
藥王 姓韋氏。名古。字老師。疏勒國人。開元二十五年至京。紗巾毳袍杖藜而行。腰懸數百葫蘆。普施藥餌。以一黑犬自隨。凡有患者。古視之即愈。帝敬禮為藥王菩薩。皇后圖其形而供養之(出本草序及神仙傳)。
開元二十六年。詔天下州郡各建一大寺。以紀年為號。額曰開元寺。六月立皇太子玙改名亨(唐書)。
文宣王 二十七年八月。追諡孔子為文宣王。先是祀先聖先師。周公南向。孔子。東向。制自今孔子南向被王者服。追贈弟子皆為公侯伯(唐書)。
青原 吉州青原山靜居寺行思禪師。本州安城劉氏子。幼歲出家得法於六祖。歸住青原。至是開元二十八年十二月十三日昇堂告眾跏趺而逝。僖宗謚弘濟禪師。塔曰歸真。嗣六祖尊者。
普寂禪師 京都唐興寺普寂禪師。舊唐史云。寂生河東馬氏。少時遍參高僧學經律。師事神秀凡六年。秀奇之盡以道授之。秀入京因薦之於則天得度為僧。秀歿天下好釋氏者咸師事之。中宗聞其高行。特下制令代神秀統其法眾。玄宗開元十三年有旨移居都城。時王公士庶爭來禮謁。寂嚴重少言。難見其和悅之容。遠近尤以此重之。至是開元二十八年入寂。有敕賜號
{ "translations": [ "義．緣生解．迷十明等論．十玄六相．百門義海．偈讚語等，都被流傳於世。", "", "藥王（Yaowang，藥王菩薩）：姓韋，名古，字老師，疏勒國人。開元二十五年來到京城，頭戴紗巾，身穿毳袍，拄著藜杖行走，腰間懸掛著數百個葫蘆，普遍施捨藥物。他帶著一條黑狗，凡是有病人，藥王一看就能治好。皇帝敬重他，尊為藥王菩薩，皇后畫了他的畫像來供養（出自《本草序》及《神仙傳》）。", "", "開元二十六年，皇帝下詔在天下各州郡建造一座大寺廟，以年號紀年，命名為開元寺。六月，立皇太子玙，改名為亨（出自《唐書》）。", "", "文宣王（Wenxuanwang）：開元二十七年八月，追諡孔子為文宣王。此前，祭祀先聖先師時，周公面向南方，孔子面向東方。朝廷規定從今以後孔子面向南方，穿戴帝王的服飾，追贈他的弟子們都為公侯伯（出自《唐書》）。", "", "青原（Qingyuan）：吉州青原山靜居寺的行思禪師，是本州安城劉氏的兒子。年幼時出家，從六祖慧能處得法，回到青原山居住。在開元二十八年十二月十三日昇座說法后，結跏趺坐而逝。僖宗謚號為弘濟禪師，塔名為歸真。他是六祖慧能的繼承人。", "", "普寂禪師（Puji Chanshi）：京都唐興寺的普寂禪師，《舊唐書》記載，普寂生於河東馬氏。年少時遍訪高僧，學習經律。他師事神秀六年，神秀將自己的全部道法傳授給他。神秀入京后，向武則天推薦了他，得以出家為僧。神秀去世后，天下喜好佛法的人都以他為師。中宗皇帝聽聞他的高尚品行，特地下令讓他代替神秀統領他的法眾。玄宗開元十三年，有旨意讓他移居都城。當時王公貴族和士人百姓爭相前來拜謁。普寂莊重嚴肅，很少說話，難以見到他平和喜悅的容貌，遠近的人因此更加敬重他。在開元二十八年圓寂，朝廷賜予謚號。" ], "english_translations": [ 'The Yi (Meaning), Yuan Sheng Jie (Explanation of Dependent Origination), Mi Shi Ming Deng Lun (Treatise on the Tenfold Illumination of Delusion), Shi Xuan Liu Xiang (Ten Mysteries and Six Characteristics), Bai Men Yi Hai (Ocean of Meanings of the Hundred Gates), Ji Zan Yu Deng (Verses of Praise), etc., were all passed down to the world.', '', 'Yaowang (Medicine King, the Bodhisattva Medicine King): His surname was Wei, his given name was Gu, and his style name was Laoshi. He was a native of Shule Kingdom. In the twenty-fifth year of Kaiyuan, he arrived in the capital, wearing a gauze turban and a coarse robe, walking with a cane. He carried hundreds of gourds around his waist, dispensing medicine widely. He was accompanied by a black dog. Whenever there was a patient, Yaowang could cure them with a glance. The emperor respected him and honored him as the Bodhisattva Medicine King. The empress painted his portrait and made offerings to it (from the preface to the 'Ben Cao' and 'Shen Xian Zhuan').', '', 'In the twenty-sixth year of Kaiyuan, the emperor ordered the construction of a large temple in each prefecture and county throughout the country, named Kaiyuan Temple, using the regnal year as the name. In June, the crown prince Yu was established and renamed Heng (from the 'Tang Shu').', '', 'Wenxuanwang (King Wenxuan): In the eighth month of the twenty-seventh year of Kaiyuan, Confucius was posthumously honored as King Wenxuan. Previously, when sacrificing to the former sages and teachers, the Duke of Zhou faced south, and Confucius faced east. The court decreed that from now on, Confucius should face south and wear the robes of a monarch, and his disciples should be posthumously granted the titles of dukes, marquises, and earls (from the 'Tang Shu').', '', 'Qingyuan (Green Origin): Zen Master Xingsi of Jingju Temple on Qingyuan Mountain in Jizhou was the son of the Liu family of Ancheng in this prefecture. He left home at a young age and obtained the Dharma from the Sixth Patriarch Huineng, returning to reside on Qingyuan Mountain. On the thirteenth day of the twelfth month of the twenty-eighth year of Kaiyuan, he ascended the platform, addressed the assembly, and passed away in the lotus position. Emperor Xizong bestowed upon him the posthumous title of Zen Master Hongji, and his stupa was named Guizhen. He was a successor of the Sixth Patriarch Huineng.', '', 'Zen Master Puji: Zen Master Puji of Tangxing Temple in the capital, according to the 'Old Tang History,' Puji was born into the Ma family of Hedong. In his youth, he visited many eminent monks and studied the scriptures and precepts. He served Shenxiu for six years, and Shenxiu transmitted all his Dharma to him. After Shenxiu entered the capital, he recommended Puji to Empress Wu Zetian, and he was ordained as a monk. After Shenxiu passed away, all those who favored Buddhism in the country took him as their teacher. Emperor Zhongzong, hearing of his noble conduct, specially ordered him to replace Shenxiu in leading his Dharma assembly. In the thirteenth year of Kaiyuan, Emperor Xuanzong issued an edict ordering him to move to the capital. At that time, princes, nobles, scholars, and common people vied to pay him homage. Puji was solemn and taciturn, rarely showing a gentle and joyful countenance, which made people from far and near respect him even more. He passed away in the twenty-eighth year of Kaiyuan, and the court bestowed upon him a posthumous title.' ] }
大照禪師。葬日河東尹裴寬及其妻子並衰麻列于門徒之次。士庶傾城哭送。市易幾廢。師嗣秀。秀嗣五祖。嗣子惟政一行。
南嶽 禪師。諱懷讓。金州杜氏子。年十五辭親往荊州玉泉寺。依弘景律師出家。受具戒習毗尼。詣曹溪參六祖。逾八年乃領法要。祖謂師曰。西天二十七祖般若多羅讖汝足下出一馬駒踏殺天下人。師侍祖一十五年。睿宗先天元年往衡岳居般若寺。至是開元中接馬祖道一。付偈曰。心地含諸種。遇澤悉皆萌。三昧華無相。何壞復何成。天寶三載八月十一日圓寂于衡岳。壽六十八。敕謚大慧禪師。塔曰最勝輪之塔。師嗣六祖 天寶三年改年曰載。至肅宗乾元元年複稱年。
祠部牒 天寶五載五月制天下度僧尼。並令祠部給牒。今謂之祠部者始起於此。
戊子天寶七載。大將軍高力士于西京建寶壽寺成鑄洪鐘。辦齋以慶之。舉朝畢集。約以擊鐘一杵。施錢百緡。有樂施者至二十杵(唐舊史)。
庚寅天寶九載五月。賜安祿山爵東平郡王。唐將帥封王自祿山始。安祿山者本營州柳城胡。初名阿犖山。突厥所謂鬥戰神者是也。本姓康。母阿史德。為覡居突厥中。禱子于干犖山。及祿山生有光照穹廬。野獸皆鳴。望氣者言其祥。父死。母攜之再適突厥安延偃。會其部落破散。與延
【現代漢語翻譯】 現代漢語譯本 大照禪師圓寂后，河東尹裴寬及其妻子身穿喪服，排列在禪師的門徒之後。城中百姓傾城而出，哭送禪師，以至於市場交易幾乎停止。大照禪師的法脈傳承自秀禪師，秀禪師的法脈傳承自五祖。大照禪師的嗣法弟子有惟政和一行。
南嶽懷讓禪師，俗姓杜，是金州人。十五歲時，他告別父母前往荊州玉泉寺，依止弘景律師出家，受具足戒，學習毗尼。之後，他前往曹溪參拜六祖慧能。經過八年，他領悟了佛法的精要。六祖對懷讓禪師說：『西天第二十七祖般若多羅（Prajñātāra，印度禪宗祖師）曾預言，你的足下會出一匹馬駒，將踏殺天下人。』懷讓禪師在六祖身邊侍奉了十五年。唐睿宗先天元年，他前往衡山，居住在般若寺。到了開元年間，他接引了馬祖道一，並付偈語說：『心地含藏諸多種子，遇到雨露滋潤，悉皆萌發。三昧之花，本無形相，又何來壞滅與產生？』唐玄宗天寶三載八月十一日，懷讓禪師在衡山圓寂，享年六十八歲。朝廷追諡他為大慧禪師，塔名為最勝輪之塔。懷讓禪師的法脈傳承自六祖慧能。天寶三年改年號為載，到肅宗乾元元年又恢復稱年。
祠部牒文：唐玄宗天寶五年五月，朝廷下令天下僧尼都要經過審覈，並由祠部頒發度牒。現在所說的『祠部』，就是從這個時候開始設立的。
戊子年，即天寶七載，大將軍高力士在西京建造寶壽寺完成，並鑄造了洪鐘。爲了慶祝，他舉辦了齋會，朝廷官員都聚集在一起。約定每敲擊洪鐘一下，就捐獻一百緡錢。有樂於佈施的人甚至敲擊了二十下（出自《唐舊史》）。
庚寅年，即天寶九載五月，唐玄宗賜予安祿山東平郡王的爵位。唐朝將帥被封王，是從安祿山開始的。安祿山本是營州柳城的胡人，最初名叫阿犖山。突厥人稱之為『鬥戰神』。他本姓康，母親阿史德是突厥中的巫師。她在干犖山祈禱求子，等到安祿山出生時，有光芒照亮了穹廬，野獸都鳴叫起來。望氣的人說這是祥瑞之兆。安祿山的父親去世后，他的母親帶著他改嫁給了突厥人安延偃。後來安延偃的部落被打散，他與安延
【English Translation】 English version Great Master Zhao Chan. On the day of his burial, Pei Kuan, the magistrate of Hedong, and his wife, dressed in mourning, stood among his disciples. The people of the city mourned and saw him off, and the market almost ceased to function. The master's lineage was passed down from Master Xiu, who was a successor of the Fifth Patriarch. His Dharma heirs were Wei Zheng and Yi Xing.
Zen Master Nanyue (Mount Nan) whose secular name was Du Huairang, was a native of Jinzhou. At the age of fifteen, he bid farewell to his parents and went to Yuquan Temple in Jingzhou, where he became a monk under the tutelage of Lawyer Hongjing. He received the full precepts and studied the Vinaya. Later, he went to Caoxi to pay homage to the Sixth Patriarch Huineng. After eight years, he attained the essence of the Dharma. The Sixth Patriarch said to him, 'The twenty-seventh patriarch of the Western Heaven, Prajñātāra (Indian Zen patriarch), prophesied that a colt would emerge from beneath your feet and trample all people underfoot.' The master served the Sixth Patriarch for fifteen years. In the first year of the Xiantian era of Emperor Ruizong, he went to Mount Heng and resided in Prajna Temple. During the Kaiyuan era, he received Mazu Daoyi and gave him a verse, saying, 'The mind-ground contains all kinds of seeds; when they meet moisture, they all sprout. The Samadhi flower has no form; how can it be destroyed or created?' On the eleventh day of the eighth month of the third year of the Tianbao era, he passed away at Mount Heng at the age of sixty-eight. He was posthumously honored as Great Master Dahui, and his stupa was named the Most Victorious Wheel Stupa. The master's lineage was passed down from the Sixth Patriarch. In the third year of the Tianbao era, the reign title was changed to Zai, and it was restored to Nian in the first year of the Qianyuan era of Emperor Suzong.
Edict from the Ministry of Rites: In the fifth month of the fifth year of the Tianbao era, the court ordered that all monks and nuns in the country be examined and issued ordination certificates by the Ministry of Rites. The 'Ministry of Rites' as it is known today originated from this time.
In the year Wuzi, the seventh year of the Tianbao era, General Gao Lishi completed the construction of Baoshou Temple in Xijing and cast a large bell. To celebrate, he held a vegetarian feast, and officials of the court gathered together. It was agreed that for each strike of the bell, one hundred strings of cash would be donated. Some generous donors struck the bell up to twenty times (from the Old History of the Tang Dynasty).
In the year Gengyin, the ninth year of the Tianbao era, in the fifth month, Emperor Xuanzong bestowed upon An Lushan the title of Prince of Dongping. An Lushan was the first general of the Tang Dynasty to be granted the title of prince. An Lushan was originally a Hu (non-Han) from Liucheng in Yingzhou, and his original name was A Luoshan. The Turks called him the 'God of War'. His original surname was Kang, and his mother, Ashide, was a shaman among the Turks. She prayed for a son at Mount Ganluo, and when An Lushan was born, a light illuminated the yurt, and wild animals all cried out. Those who observed the qi (vital energy) said it was an auspicious omen. After An Lushan's father died, his mother remarried a Turk named An Yanyan. Later, An Yanyan's tribe was scattered, and he and An Yan
偃兄子思順俱逃來唐。故冒姓安氏名祿山也。又有史𡨧(蘇骨反)于者。以祿山同里閈驍勇聞。累遇將軍賜名思明。自後俱反。
壬辰天寶十一載三月改吏部為文部邢部為憲部(唐書)。
乙未天寶十四載十一月安祿山反。肅宗乾元二年安滅。代宗廣德元年史滅。
肅宗
諱亨。玄宗第三子。開元二十六年立為皇太子。丙申年六月安祿山攻陷潼關。玄宗幸蜀。太子即位於靈武。改元至德乃七月也。尊玄宗曰太上皇。改扶風為鳳翔府。在位七年。壽五十二歲 至德(二)乾元(二)上元(二)寶應(一)。
丙申七月改至德元年。安祿山自稱大燕皇帝。建元聖武。兵入長安。次年安祿山為其閹豎李豬兒執刃斫其腹死。其子安慶緒立。丁酉至德二載九月克復西京。十月克復東京。丁卯帝入西京。十二月上皇還至咸陽居興慶宮。肅宗立子廣平王俶為楚王。加封功臣。加郭子儀司徒。李光弼司空。以蜀郡為南京。鳳翔為西京。西京為中京(唐書)。
戊戌乾元元年。大赦改元。復以載為年。帝于禁中立內道場。講誦讚唄。尋敕五嶽各建寺。選高行沙門主之。聽白衣能誦經五百紙者度為僧。或納錢百緡請牒剃度。亦賜明經出身。及兩京既平。又于關輔諸州納錢度僧道萬餘人。因而始有進納
【現代漢語翻譯】 現代漢語譯本 安祿山（An Lushan，人名）和他的兄弟安思順（An Sishun，人名）一起逃到唐朝。因此冒姓安氏，名叫祿山。又有史思明（Shi Siming，人名），因為和安祿山是同鄉，以驍勇善戰聞名。多次受到將軍的賞識，賜名思明。之後他們都反叛了。
壬辰天寶十一年三月，改吏部為文部，刑部為憲部（出自《唐書》）。
乙未天寶十四年十一月，安祿山反叛。肅宗乾元二年，安氏被滅。代宗廣德元年，史氏被滅。
肅宗
名諱亨（Heng，人名），玄宗（Xuanzong，唐玄宗）的第三個兒子。開元二十六年被立為皇太子。丙申年六月，安祿山攻陷潼關（Tongguan，地名）。玄宗逃往蜀地。太子在靈武（Lingwu，地名）即位。改年號為至德，當時是七月。尊玄宗為太上皇。改扶風（Fufeng，地名）為鳳翔府（Fengxiangfu，地名）。在位七年。享年五十二歲。年號：至德（二年），乾元（二年），上元（二年），寶應（一年）。
丙申七月，改年號為至德元年。安祿山自稱大燕皇帝。建年號為聖武。軍隊攻入長安（Chang'an，地名）。第二年，安祿山被他的閹人李豬兒（Li Zhuer，人名）用刀砍其腹部而死。他的兒子安慶緒（An Qingxu，人名）即位。丁酉至德二年九月，收復西京（Xijing，地名）。十月，收復東京（Dongjing，地名）。丁卯年，皇帝進入西京。十二月，太上皇回到咸陽（Xianyang，地名），居住在興慶宮（Xingqinggong，地名）。肅宗立兒子廣平王俶（Guangpingwang Chu，人名）為楚王。加封功臣。加封郭子儀（Guo Ziyi，人名）為司徒，李光弼（Li Guangbi，人名）為司空。以蜀郡（Shujun，地名）為南京（Nanjing，地名），鳳翔為西京，西京為中京（出自《唐書》）。
戊戌乾元元年。大赦天下，改年號。恢復以「載」為年的說法。皇帝在宮中設立內道場。講經誦經。不久敕令五嶽（Wuyue，山名，指中國的五座名山）各自建立寺廟，選拔有高尚品行的沙門（Shamen，佛教出家人）主持。允許能背誦佛經五百紙的平民剃度為僧。或者繳納一百緡錢請領度牒剃度。也賜予明經出身。等到兩京平定后，又在關輔（Guanfu，地名）各州允許納錢度僧道一萬多人。因此開始有了進納（Jinna，一種制度）。
【English Translation】 English version An Lushan (An Lushan, a personal name) and his brother An Sishun (An Sishun, a personal name) both fled to the Tang Dynasty. Therefore, they adopted the surname An and named himself Lushan. There was also Shi Siming (Shi Siming, a personal name), who was known for his bravery because he was from the same village as An Lushan. He was repeatedly appreciated by the generals and given the name Siming. Later, they both rebelled.
In the third month of the eleventh year of Tianbao (Ren Chen year), the Ministry of Personnel was changed to the Ministry of Culture, and the Ministry of Justice was changed to the Ministry of Constitution (from the Book of Tang).
In the eleventh month of the fourteenth year of Tianbao (Yi Wei year), An Lushan rebelled. In the second year of Qianyuan during the reign of Emperor Suzong, the An family was destroyed. In the first year of Guangde during the reign of Emperor Daizong, the Shi family was destroyed.
Emperor Suzong
His personal name was Heng (Heng, a personal name), the third son of Emperor Xuanzong (Xuanzong, Emperor Xuanzong of Tang). In the twenty-sixth year of Kaiyuan, he was established as the Crown Prince. In the sixth month of the Bing Shen year, An Lushan captured Tongguan (Tongguan, a place name). Emperor Xuanzong fled to Shu. The Crown Prince ascended the throne in Lingwu (Lingwu, a place name). The era name was changed to Zhide, which was in July. Emperor Xuanzong was honored as the Supreme Emperor. Fufeng (Fufeng, a place name) was changed to Fengxiang Prefecture (Fengxiangfu, a place name). He reigned for seven years. He lived to be fifty-two years old. Era names: Zhide (2 years), Qianyuan (2 years), Shangyuan (2 years), Baoying (1 year).
In the seventh month of the Bing Shen year, the era name was changed to the first year of Zhide. An Lushan proclaimed himself the Emperor of Great Yan. The era name was established as Shengwu. The army entered Chang'an (Chang'an, a place name). The following year, An Lushan was killed by his eunuch Li Zhuer (Li Zhuer, a personal name) who stabbed him in the abdomen with a knife. His son An Qingxu (An Qingxu, a personal name) ascended the throne. In the ninth month of the second year of Zhide (Ding You year), Xijing (Xijing, a place name) was recovered. In the tenth month, Dongjing (Dongjing, a place name) was recovered. In the Ding Mao year, the emperor entered Xijing. In the twelfth month, the Supreme Emperor returned to Xianyang (Xianyang, a place name) and resided in Xingqing Palace (Xingqinggong, a place name). Emperor Suzong established his son Guangpingwang Chu (Guangpingwang Chu, a personal name) as the Prince of Chu. Meritorious officials were rewarded. Guo Ziyi (Guo Ziyi, a personal name) was promoted to Situ, and Li Guangbi (Li Guangbi, a personal name) was promoted to Sikong. Shujun (Shujun, a place name) was designated as Nanjing (Nanjing, a place name), Fengxiang as Xijing, and Xijing as Zhongjing (from the Book of Tang).
In the first year of Qianyuan (Wu Xu year), a general amnesty was granted and the era name was changed. The practice of using 'zai' to count years was restored. The emperor established an inner Taoist temple in the palace. Sutras were lectured and chanted. Soon after, an edict was issued to build temples in each of the Five Mountains (Wuyue, mountain names, referring to the five famous mountains in China), and eminent Shamen (Shamen, Buddhist monks) were selected to preside over them. Commoners who could recite five hundred pages of Buddhist scriptures were allowed to be ordained as monks. Alternatively, one could pay one hundred strings of cash to obtain a certificate of ordination. Those who passed the Mingjing examination were also granted official positions. After the two capitals were pacified, more than ten thousand monks and Taoists were ordained in the prefectures of Guanfu (Guanfu, a place name) by paying money. Thus, the practice of 'jinna' (Jinna, a system) began.
之名。立楚王為太子。
放生池 乾元二年三月。詔天下諸州各置放生池。十月敕升州刺史顏真卿。撰有唐天下放生池碑銘。其序云。我皇舉天下以為池。罄域中而蒙福。乘陀羅尼加持之力。竭煩惱海生死之津。揆之前古曾何彷彿。八月命司徒郭子儀討安慶緒。以宦官開府儀同三司魚朝恩為觀軍容宣慰處置使。觀軍容之名自此始史思明殺安慶緒。自立為大燕皇帝 庚子上元元年。
荷澤 神會禪師。襄陽高氏子。年十四為沙彌。謁六祖即得法。尋往西京受戒。中宗景龍二年歸曹溪。祖滅后二十年間。曹溪頓宗沉廢于荊吳。嵩獄漸門盛行於秦洛。師于天寶四載入京著顯宗記。以訂兩宗南能頓宗北秀漸宗也。至是上元元年師辭眾奄然而化。葬于龍門。敕建塔院。賜號真宗般若。師嗣六祖(傳燈) 荷澤山東昌路曹州也。荷(音哥)兗州之域。
辛丑上元二年八月。制去年號但稱元年。去尊號但稱皇帝以建子月為歲首月。皆以所建之辰為數。明年復如初。史思明愛少子朝清立為太子。欲殺其長子朝義。朝義部將駱悅。囚史思明殺之。朝義朝義即帝位。
南陽國師 名慧忠。生浙東越州諸暨冉氏。受六祖心印。居南陽白崖山黨子谷。四十餘年不下山。肅宗聞其道行。上元二年敕中使孫朝進詔徴赴京。
【現代漢語翻譯】 現代漢語譯本： 立楚王為太子。
放生池：乾元二年三月，皇帝下詔在天下各州設定放生池。十月，敕令升州刺史顏真卿撰寫《有唐天下放生池碑銘》。碑序中說：『我皇以天下為池，使全國都蒙受福澤，憑藉陀羅尼的加持之力，竭盡煩惱之海和生死的渡口，考察以往的歷史，哪裡有過這樣的景象？』八月，皇帝命令司徒郭子儀討伐安慶緒，任命宦官、開府儀同三司魚朝恩為觀軍容宣慰處置使。『觀軍容』這個名稱從此開始。史思明殺了安慶緒，自立為大燕皇帝。庚子上元元年。
荷澤：神會禪師，襄陽高氏之子，十四歲時為沙彌，拜見六祖慧能后即得其法。之後前往西京受戒。中宗景龍二年返回曹溪。六祖慧能圓寂后的二十年間，曹溪的頓悟宗在荊吳一帶衰落，嵩山的漸悟宗在秦洛一帶盛行。神會禪師在天寶四載入京，著《顯宗記》，以辨明兩宗，即南能的頓悟宗和北秀的漸悟宗。到了上元元年，神會禪師向眾人告別，安詳圓寂，葬于龍門，皇帝敕令建造塔院，賜號『真宗般若』。神會禪師是六祖慧能的繼承人（《傳燈錄》記載）。荷澤，即山東昌路曹州，屬於兗州的地域。
辛丑上元二年八月，皇帝下制，廢除去年的年號，只稱元年，廢除尊號，只稱皇帝，以建子月為歲首，月份都以所建之辰來計數。明年恢復如初。史思明寵愛少子史朝清，立為太子，想要殺掉長子史朝義。史朝義的部將駱悅囚禁並殺死了史思明。史朝義即位稱帝。
南陽國師：名慧忠，生於浙東越州諸暨冉氏。接受六祖慧能的心印，居住在南陽白崖山黨子谷，四十多年不下山。肅宗聽說他的道行，上元二年敕令中使孫朝進下詔徵召他前往京城。
【English Translation】 English version: He established the Prince of Chu as the crown prince.
Releasing-Life Ponds: In the third month of the second year of the Qian Yuan era, the emperor decreed that each prefecture in the realm should establish releasing-life ponds. In the tenth month, he ordered Yan Zhenqing, the prefect of Sheng Prefecture, to compose the 'Stele Inscription for Releasing-Life Ponds Throughout the Tang Dynasty.' The preface stated: 'Our emperor takes the entire realm as a pond, allowing the whole country to receive blessings, relying on the power of Dharani's blessings, exhausting the sea of afflictions and the ferry of birth and death. Considering the past, has there ever been such a sight?' In the eighth month, the emperor ordered Situ Guo Ziyi to attack An Qingxu, and appointed the eunuch, Grand Master of the Palace, and Grand Preceptor of the Three Departments Yu Chaoen as the Commissioner for Observation, Military Affairs, and Pacification. The title 'Commissioner for Observation of Military Affairs' began from this point. Shi Siming killed An Qingxu and declared himself the Emperor of Great Yan. Gengzi, the first year of the Shangyuan era.
Heze: Chan Master Shenhui, son of the Gao family of Xiangyang, became a novice monk at the age of fourteen. After visiting the Sixth Patriarch Huineng, he immediately attained his Dharma. He then went to Xijing to receive the precepts. In the second year of the Jinglong era of Emperor Zhongzong, he returned to Caoqi. In the twenty years after the Sixth Patriarch Huineng's passing, the sudden enlightenment school of Caoqi declined in the Jing and Wu regions, while the gradual enlightenment school of Song Mountain flourished in the Qin and Luo regions. In the fourth year of the Tianbao era, Master Shenhui entered the capital and wrote the 'Record of Manifesting the Doctrine' to distinguish between the two schools, namely the sudden enlightenment school of Neng (Huineng) in the South and the gradual enlightenment school of Xiu (Shenxiu) in the North. In the first year of the Shangyuan era, Master Shenhui bid farewell to the assembly and passed away peacefully. He was buried in Longmen, and the emperor ordered the construction of a pagoda courtyard, bestowing the title 'True Ancestor Prajna.' Master Shenhui was the successor of the Sixth Patriarch Huineng (according to the 'Transmission of the Lamp'). Heze is Cao Prefecture in Shandong Changlu, belonging to the region of Yanzhou.
Xin Chou, the second year of the Shangyuan era, in the eighth month, the emperor issued an edict abolishing last year's era name, only referring to it as the first year, abolishing the honorific title, only referring to himself as the emperor, and using the Jianzi month as the beginning of the year, with the months counted according to the established zodiacal branches. Next year, everything will return to the original state. Shi Siming favored his youngest son, Shi Chaoqing, and made him the crown prince, intending to kill his eldest son, Shi Chaoyi. Shi Chaoyi's general, Luo Yue, imprisoned and killed Shi Siming. Shi Chaoyi then ascended the throne and became emperor.
National Teacher of Nanyang: Named Huizhong, born to the Ran family of Zhuji, Yue Prefecture, in eastern Zhejiang. He received the mind-seal of the Sixth Patriarch Huineng and resided in Dangzi Valley on White Cliff Mountain in Nanyang, not descending the mountain for more than forty years. Emperor Suzong, hearing of his virtuous conduct, in the second year of the Shangyuan era, ordered the eunuch Sun Chaojin to issue an edict summoning him to the capital.
待以師禮。居於福寺西禪院。帝問師在曹溪得何法。師曰。陛下還見空中一片云么。帝曰見。師曰。釘釘著懸掛著。帝又問如何是十身調御師。乃起立曰。會么。帝曰不會。師曰。與老僧過凈瓶來。帝又曰如何是無諍三昧。師曰。檀越踏毗盧頂上行。帝曰此意如何。師曰。莫認自己清凈法身。帝又問。師乃不之視。帝曰朕是大唐天子。師何以殊不顧視。師曰。還見虛空么。帝曰見。師曰。他還貶目視陛下否。帝領解。至代宗大曆十年。師以化緣將畢乃辭帝。代宗曰。師滅度后弟子將何所記。師曰。告檀越造取一所無縫塔。帝曰就師請取塔樣。師良久曰會么。帝曰不會。師曰。貧道去後有侍者應真。卻知此事乞詔問之。十二月十九日右脅而逝。塔于黨子谷。謚大證禪師。代宗詔應真問前語。真良久曰。聖上會么。帝曰不會。真述偈曰。湘之南潭之北。中有黃金充一國。無影樹下合同船。琉璃殿上無知識。應真住江西吉州耽源山。嗣南陽國師(傳燈錄)。
壬寅寶應元年建巳月。楚州刺史崔侁表稱。有尼真如恍惚登天見上帝。賜以寶玉十三枚。雲中國有災以此鎮之。群臣表賀。因曰寶應。甲寅上皇崩。帝以寢疾發哀于內殿哀慕疾轉劇。乃命太子監國。甲子制改元。復以建寅為正月。月數皆如其舊。丁卯帝崩。戊辰發
【現代漢語翻譯】 現代漢語譯本： 以對待老師的禮節侍奉他，居住在福寺西禪院。皇帝問禪師在曹溪得到了什麼佛法。禪師說：『陛下還看見空中一片云嗎？』皇帝說：『看見了。』禪師說：『是釘子釘住它了，還是繩子懸掛著它？』皇帝又問：『什麼是十身調御師？』禪師於是站起來說：『會意了嗎？』皇帝說：『不會。』禪師說：『給老僧拿凈瓶來。』皇帝又問：『什麼是無諍三昧？』禪師說：『施主正行走在毗盧（Vairocana，意為光明遍照）佛的頭頂上。』皇帝說：『這是什麼意思？』禪師說：『不要執著于自己的清凈法身。』皇帝又問，禪師卻不看他。皇帝說：『朕是大唐天子，禪師為何如此不顧視？』禪師說：『還看見虛空嗎？』皇帝說：『看見。』禪師說：『虛空還斜眼看陛下嗎？』皇帝領悟了。到代宗大曆十年，禪師認為教化因緣將盡，於是向皇帝告辭。代宗說：『禪師圓寂后，弟子該如何紀念？』禪師說：『告訴施主建造一座無縫塔。』皇帝說：『向禪師請教塔的樣式。』禪師沉默良久說：『會意了嗎？』皇帝說：『不會。』禪師說：『貧道去世后，有侍者應真，他知道這件事，請下詔詢問他。』十二月十九日，禪師右脅臥而逝。塔建在黨子谷。謚號大證禪師。代宗下詔詢問應真之前禪師所說的話。應真沉默良久說：『聖上會意了嗎？』皇帝說：『不會。』應真於是說偈語：『湘江之南，潭州之北，其中黃金充滿一國。無影樹下同乘一條船，琉璃殿上沒有知識。』應真住在江西吉州耽源山，是南陽國師（Nanyang Guoshi）的嗣法弟子（出自《傳燈錄》）。』 壬寅寶應元年四月，楚州刺史崔侁上表稱，有尼姑真如恍惚中昇天，見到上帝，上帝賜給她寶玉十三枚，說中國有災難，用這些寶玉來鎮壓。群臣上表祝賀，因此改年號為寶應。甲寅年，太上皇駕崩。皇帝因為生病，在內殿發喪，哀悼思慕，病情更加嚴重。於是命令太子監國。甲子年，下詔改年號，恢復以建寅為正月，月份的順序都和以前一樣。丁卯年，皇帝駕崩。戊辰日，出殯。
【English Translation】 English version: He was treated with the respect due to a teacher and resided in the West Chan (Zen) Monastery of Fu Temple. The Emperor asked the Master what Dharma (law, teaching) he had obtained in Caoxi (where the Sixth Patriarch Huineng resided). The Master said, 'Does Your Majesty still see a cloud in the sky?' The Emperor said, 'I see it.' The Master said, 'Is it nailed in place, or is it hanging?' The Emperor then asked, 'What is the Ten-bodied Tamer of Beings?' The Master then stood up and said, 'Do you understand?' The Emperor said, 'I do not understand.' The Master said, 'Bring the old monk a clean bottle.' The Emperor then asked, 'What is the Samadhi (state of meditative consciousness) of Non-Contention?' The Master said, 'Donor (Danyue, a respectful term for a patron) is walking on the crown of Vairocana (光明遍照, the universal Buddha).' The Emperor said, 'What does this mean?' The Master said, 'Do not recognize your own pure Dharma body.' The Emperor then asked, but the Master did not look at him. The Emperor said, 'I am the Emperor of the Great Tang, why does the Master not regard me?' The Master said, 'Do you still see the void?' The Emperor said, 'I see it.' The Master said, 'Does it squint at Your Majesty?' The Emperor understood. In the tenth year of the Dali era of Emperor Daizong, the Master, considering his transformative affinity to be nearing its end, bid farewell to the Emperor. Emperor Daizong said, 'After the Master passes away, how should your disciple commemorate you?' The Master said, 'Tell the Donor to build a seamless stupa (pagoda).' The Emperor said, 'Please ask the Master for the design of the stupa.' The Master was silent for a long time and said, 'Do you understand?' The Emperor said, 'I do not understand.' The Master said, 'After this poor monk departs, there will be an attendant, Yingzhen (應真), who will know this matter; please issue an edict to inquire of him.' On the nineteenth day of the twelfth month, he passed away lying on his right side. The stupa was built in Dangzi Valley. He was posthumously named Chan Master Dazheng (大證禪師). Emperor Daizong issued an edict to Yingzhen to ask about the Master's previous words. Yingzhen was silent for a long time and said, 'Does the Holy One understand?' The Emperor said, 'I do not understand.' Yingzhen then recited a verse: 'South of the Xiang River, north of Tanzhou, within it, gold fills a country. Under the shadowless tree, they ride the same boat, in the crystal palace, there is no knowledge.' Yingzhen resided on Mount Danyan (耽源山) in Jizhou (吉州), Jiangxi, and was a Dharma heir of National Teacher Nanyang (南陽國師) (from the Transmission of the Lamp).' In the fourth month of the first year of Baoying (寶應) in the Renyin year, Cui Shen (崔侁), the prefect of Chuzhou (楚州), submitted a memorial stating that the nun Zhenru (真如) had ascended to heaven in a trance and saw the Supreme God, who bestowed upon her thirteen precious jades, saying that China would have disasters and these jades should be used to suppress them. The ministers submitted memorials to congratulate, and therefore the reign title was changed to Baoying. In the Jiayin year, the Retired Emperor passed away. The Emperor, due to illness, held a mourning ceremony in the inner palace, and his grief and longing made his illness even more severe. Therefore, he ordered the Crown Prince to oversee the state affairs. In the Jiazi year, an edict was issued to change the reign title and restore the first month to Jianyin, with the order of the months remaining the same as before. In the Dingmao year, the Emperor passed away. On the Wuchen day, the funeral procession departed.
大行皇帝喪。己巳太子即帝位。楚州今淮安路。
代宗
諱豫。初名俶。肅宗長子。封廣平王。為元帥。與郭子儀等克復二京。乾元元年立為皇太子。至是即位。在位十七年。壽五十三歲 廣德(二)永泰(一)大曆(十四)。
癸卯廣德元年 史朝義戰敗走范陽。窮蹙縊死林中。冬十月吐蕃陷京師。帝出陜。郭子儀克復之。帝還宮。十二月詔修五臺文殊菩薩殿。鑄銅為瓦。涂以黃金。
甲辰二年。詔內道場選三百僧。百人為番誦仁王般若經。出入乘馬。五月行道。
乙巳永泰元年。詔天下官司。毋得撞辱僧尼(舊史)。
盂蘭盆 丙午大曆元年七月壬午。帝作盂蘭盆會於禁中。設高祖太宗已下七聖位。建巨幡。各以帝號標其上。自太廟迎入內道場。是日立仗百僚于光順門迎拜導從。自是歲以為常。癸未太廟二室生靈芝。帝賦詩美之。百僚皆和(見唐舊史)。經云。佛大弟子目犍連尊者神通第一。適母氏命終墮餓鬼中。目連往見之。白佛救度之。佛命以七月十五僧自恣日備設齋供。供佛齋僧念讀諸經。母乃脫離餓鬼。丁未大曆一年七月。觀軍容魚朝恩。奏以先所賜莊為章敬寺。以資太后冥福。
精進 法華輔行雲。於法無染曰精。唸唸趣求曰進。相國杜鴻漸出撫巴蜀。是
【現代漢語翻譯】 現代漢語譯本 大行皇帝駕崩。己巳日，太子即位為帝。楚州即今天的淮安路。
代宗
名諱為豫，最初名為俶，是肅宗的長子。被封為廣平王。擔任元帥，與郭子儀等人一同收復兩京。乾元元年被立為皇太子。此時即位。在位十七年，享年五十三歲。年號為廣德（二年）、永泰（一年）、大曆（十四年）。
癸卯年，廣德元年，史朝義戰敗逃往范陽，走投無路在林中自縊而死。冬季十月，吐蕃攻陷京師。皇帝出逃至陜地。郭子儀收復京師。皇帝返回宮中。十二月，下詔修繕五臺山文殊菩薩殿。用銅鑄造瓦片，並塗上黃金。
甲辰年，廣德二年。下詔在內道場選拔三百名僧人，其中一百人輪流誦讀《仁王般若經》，出入乘坐馬匹。五月舉行法事。
乙巳年，永泰元年。下詔給天下各級官府，不得侮辱僧尼（見舊史）。
盂蘭盆節 丙午年，大曆元年七月壬午。皇帝在禁中舉辦盂蘭盆會。設定高祖、太宗以下七位先帝的牌位。豎立巨大的幡旗，各自用皇帝的謚號標在其上。從太廟迎入內道場。當日，百官在光順門列隊迎接、跪拜、引導。從此每年都成為慣例。癸未年，太廟二室長出靈芝。皇帝作詩讚美，百官都作詩應和（見《唐舊史》）。經書中說，佛的大弟子目犍連尊者（Maudgalyayana）神通第一。他的母親去世后墮入餓鬼道中。目連前去探望，稟告佛陀請求救度。佛陀命令在七月十五僧自恣日（Pravāraṇā）備辦齋飯供養，供佛齋僧，唸誦各種經典，他的母親才得以脫離餓鬼道。丁未年，大曆一年七月，觀軍容魚朝恩（Yu Chao'en）上奏將先前所賜的莊園改為章敬寺（Zhangjing Temple），用來為太后祈求冥福。
精進 《法華輔行》中說：『對於法沒有染著叫做精，唸唸不捨地追求叫做進。』相國杜鴻漸（Du Hongjian）出任巴蜀的安撫使。
【English Translation】 English version The late Emperor passed away. On the day of Ji Si, the Crown Prince ascended the throne. Chuzhou is now Huai'an Road.
Emperor Daizong
His personal name was Yu, initially named Chu, the eldest son of Emperor Suzong. He was enfeoffed as Prince of Guangping. He served as commander-in-chief and, together with Guo Ziyi and others, recovered the two capitals. In the first year of Qianyuan, he was established as the Crown Prince. He ascended the throne at this time. He reigned for seventeen years and lived to the age of fifty-three. The era names were Guangde (two years), Yongtai (one year), and Dali (fourteen years).
In the year of Gui Mao, the first year of Guangde, Shi Chaoyi was defeated in battle and fled to Fanyang, where he hanged himself in the forest out of desperation. In the tenth month of winter, the Tubo (Tibetan Empire) captured the capital. The Emperor fled to Shanxi. Guo Ziyi recovered the capital. The Emperor returned to the palace. In the twelfth month, an edict was issued to repair the Manjusri (Wenshu) Bodhisattva Hall on Mount Wutai. Copper was cast into tiles and coated with gold.
In the year of Jia Chen, the second year of Guangde, an edict was issued to select three hundred monks from the inner monastery, with one hundred monks taking turns reciting the Benevolent Kings Prajna Sutra (Renwang Banruo Jing), traveling on horseback. Religious services were held in May.
In the year of Yi Si, the first year of Yongtai, an edict was issued to all government offices in the land, prohibiting them from insulting monks and nuns (according to the old history).
Ullambana Festival In the year of Bing Wu, the first year of Dali, on the Ren Wu day of the seventh month, the Emperor held an Ullambana Festival (Yulanpen Hui) in the forbidden palace. Memorial tablets were set up for the seven deceased emperors from Emperor Gaozu to Emperor Taizong. Huge banners were erected, each marked with the posthumous title of the emperor. They were welcomed from the Imperial Ancestral Temple (Tai Miao) into the inner monastery. On that day, officials lined up at Guangshun Gate to welcome, bow, and escort them. From then on, it became an annual custom. In the year of Gui Wei, lingzhi mushrooms grew in the two chambers of the Imperial Ancestral Temple. The Emperor composed a poem to praise them, and all the officials wrote poems in response (see 'Old History of the Tang'). The sutra says that Maudgalyayana (Muqianlian Zunzhe), the Buddha's great disciple, was foremost in supernatural powers. When his mother died, she was reborn in the realm of hungry ghosts. Maudgalyayana went to see her and asked the Buddha for salvation. The Buddha ordered that on the fifteenth day of the seventh month, the day of the Pravāraṇā (Seng Zi Zi Ri), preparations should be made for a vegetarian feast, offering food to the Buddha and the Sangha, and reciting various sutras, so that his mother could be freed from the realm of hungry ghosts. In the year of Ding Wei, the first year of Dali, in the seventh month, Yu Chao'en (Yu Chao'en), the Commissioner of Military Affairs, requested that the manor previously granted to him be converted into Zhangjing Temple (Zhangjing Si) to pray for the happiness of the Empress Dowager in the afterlife.
Vigor The 'Annotations on the Lotus Sutra' (Fahua Fuxing) says: 'Being unattached to the Dharma is called vigor, and constantly striving to seek it is called progress.' The Chancellor Du Hongjian (Du Hongjian) was appointed as the Pacification Commissioner of Ba and Shu.
年至益州(西川成都府也)。遣使詣白崖山。請無住禪師入城。問法要曰。弟子聞金和尚說無憶無念莫妄三句法門。未審是一是三。師曰。無憶名戒。無念名定。莫妄名慧。然一心不生則具戒定慧。非一非三也。公曰。后句妄字莫是從心之忘乎。師曰從女者是也。公曰。有據乎。師曰。法句經云。若起精進心。是妄非精進。若能心不妄。精進無有涯。公蕩釋疑情。時有鴉鳴。公問師聞否。師曰。聞與不聞非關聞性。有聲之時是聲塵自生。無聲之時是聲塵自滅。而此聞性不隨聲生。不隨聲滅。悟此聞性則免聲塵流轉。乃至色香味觸亦復如是。公喜躍稱敬。詳見傳燈錄。師嗣益州無相禪師。無相嗣資州寂。寂嗣資州侁。侁嗣五祖大滿禪師。為旁出派也。
甲寅大曆九年。道士史華者以術得幸。因請立刃梯與沙門粗法。有旨兩街選僧應之。沙門崇慧常誦首楞嚴咒。表請挫之。帝帥百僚臨觀。史華履刃而上。招崇慧登之。慧乃躡之而升。往復無傷。慧乃命薪烈火聚于庭。慧入以呼華。華慚汗不敢正視。帝大悅而罷。賜崇慧號護國三藏。后不知其所終(出宣律師佛道論傳)。
三生石 沙門圓澤寓洛陽慧林寺。與隱士李源厚善。慧林即源舊第也。父憕守東都。為安祿山所害。源以故不仕。常居寺中。一日偶相率游峨
【現代漢語翻譯】 現代漢語譯本：
到達益州（即西川成都府）。派遣使者前往白崖山，邀請無住禪師入城。請教佛法要義時說：『弟子聽金和尚說「無憶、無念、莫妄」三句法門，不知是一還是三？』禪師說：『無憶名為戒，無念名為定，莫妄名為慧。然而，一心不生，則具足戒、定、慧，非一非三。』
公說：『后一句的「妄」字，莫非是從「心」的「忘」嗎？』禪師說：『從「女」的那個字就是。』公說：『有依據嗎？』禪師說：『《法句經》說：如果生起精進心，那是妄，不是真精進；如果能心不虛妄，精進就沒有止境。』
公豁然開朗，消除了疑惑。當時有烏鴉鳴叫，公問禪師是否聽見。禪師說：『聽見與不聽見，與聞性無關。有聲音的時候，是聲塵自生；沒有聲音的時候，是聲塵自滅。而這聞性不隨聲音產生，也不隨聲音滅亡。領悟這聞性，就能免於聲塵的流轉，乃至色、香、味、觸也是如此。』公欣喜踴躍，表示敬佩。詳情見《傳燈錄》。禪師是益州無相禪師的弟子，無相禪師是資州寂的弟子，寂是資州侁的弟子，侁是五祖大滿禪師的弟子，屬於旁出的支派。
甲寅大曆九年，道士史華憑藉法術得到皇帝寵幸，於是請求設立刀梯，與沙門粗法比試。皇帝下旨，在兩街選擇僧人應戰。沙門崇慧常誦《首楞嚴咒》（Śūraṅgama mantra），上表請求挫敗他。皇帝率領百官臨場觀看。史華踩著刀刃而上，招崇慧也登上去。崇慧於是踩著刀刃而上，往復都沒有受傷。崇慧於是命令人把柴火堆積在庭院中，點燃烈火。崇慧走入火中，呼喚史華。史華慚愧流汗，不敢正視。皇帝非常高興，於是作罷。賜予崇慧「護國三藏」的稱號。後來不知道他的結局。（出自宣律師《佛道論傳》）。
三生石：沙門圓澤（Yuanze）住在洛陽慧林寺（Huilin Temple），與隱士李源（Li Yuan）交情深厚。慧林寺就是李源以前的住宅。李源的父親李憕（Li Cheng）擔任東都的守將，被安祿山（An Lushan）所殺害。李源因此不願做官，常住在寺中。一天，兩人偶然一起去遊覽峨
【English Translation】 English version:
In the year of arriving at Yizhou (present-day Chengdu Prefecture in Xichuan), an envoy was sent to Mount Baiya to invite Chan Master Wuzhu into the city. When asked about the essentials of Dharma, he said, 'This disciple has heard the Venerable Jin speak of the three-sentence Dharma gate of 'no recollection, no thought, no delusion.' I do not know whether it is one or three?' The Master said, 'No recollection is called precepts (śīla), no thought is called concentration (samādhi), and no delusion is called wisdom (prajñā). However, when a single mind does not arise, it is complete with precepts, concentration, and wisdom, neither one nor three.'
The Duke said, 'Does the word 'delusion' (妄 wàng) in the last sentence come from the 'forgetfulness' (忘 wàng) of the 'mind' (心 xīn)?' The Master said, 'The character with 'woman' (女 nǚ) is the one.' The Duke said, 'Is there any basis for this?' The Master said, 'The Dharmapada (法句經) says: 'If one arises with a zealous mind, that is delusion, not true zeal; if one's mind is free from delusion, zeal has no limit.''
The Duke was enlightened and dispelled his doubts. At that time, a crow cawed. The Duke asked the Master if he heard it. The Master said, 'Hearing and not hearing are unrelated to the hearing-nature. When there is sound, it is the sound-dust arising by itself; when there is no sound, the sound-dust ceases by itself. And this hearing-nature does not arise with sound, nor does it cease with sound. Realizing this hearing-nature, one can be free from the cycle of sound-dust, and so it is with form, smell, taste, and touch.' The Duke rejoiced and expressed his respect. See the Transmission of the Lamp for details. The Master was a disciple of Chan Master Wuxiang of Yizhou, who was a disciple of Ji of Zizhou, who was a disciple of Shen of Zizhou, who was a disciple of the Great Master Daman of the Fifth Patriarch, belonging to an offshoot lineage.
In the year of Jia Yin, the ninth year of the Dali era, the Daoist Shi Hua gained favor with the emperor through his arts, and requested to set up a ladder of knives to compete with the Shramana (沙門) Cufa. The emperor ordered that monks be selected from both streets to respond. The Shramana Chonghui, who often recited the Śūraṅgama mantra (首楞嚴咒), submitted a memorial requesting to defeat him. The emperor led his officials to observe. Shi Hua stepped onto the knives and ascended, inviting Chonghui to ascend as well. Chonghui then stepped onto the knives and ascended, unharmed in both directions. Chonghui then ordered firewood to be piled up in the courtyard and set ablaze. Chonghui entered the fire and called out to Shi Hua. Shi Hua was ashamed, sweating, and dared not look directly. The emperor was greatly pleased and stopped the contest. He bestowed upon Chonghui the title 'Tripiṭaka Protector of the Nation.' Later, his fate was unknown (from Lawyer Xuan's Treatise on Buddhism and Daoism).
The Three Lives Stone: The Shramana Yuanze (圓澤) resided at Huilin Temple (慧林寺) in Luoyang and had a close friendship with the recluse Li Yuan (李源). Huilin Temple was Li Yuan's former residence. Li Yuan's father, Li Cheng (李憕), served as the defender of the Eastern Capital and was killed by An Lushan (安祿山). Therefore, Li Yuan was unwilling to serve as an official and often resided in the temple. One day, they happened to be visiting E
眉山。源欲自荊州溯峽以往。澤欲由長安斜谷。源以為久絕人事。不欲復入京師。澤不能強。遂自荊州舟次南浦。見婦人錦襠負罌而汲者。澤望而泣曰。所不欲由此者為是也。源驚問故。澤曰。婦子孕三稔矣。遲吾為之子。不逢則已。今既見之無可逃者。公當以符咒助我令速生。三百浴兒。愿公臨顧。以一笑為信。后十三年于杭州天竺寺外當與公相見。源悲哀具浴。至暮而澤亡。婦乳三日。源往視之。兒見源果軒渠而笑。即具以語其家。葬事訖。源返寺中。后如期自洛之吳。赴其約也。果於杭州西山下天竺寺前葛洪井畔聞有牧童。扣牛角而歌曰。三生石上舊精魂。賞月吟風莫要論。慚愧情人遠相訪。此身雖異性常存。源曰。澤公健否。答曰。李君真信士。然世緣未盡。且勿相近。惟勤修不惰。乃復相見又歌曰。身前身後事茫茫。欲話因緣恐斷腸。吳越江山尋已遍。卻回煙棹上瞿塘。遂隱不見。源復歸慧林。至穆宗長慶初。年八十矣。御史中丞李德裕表薦之。穆宗下詔以源守諫議大夫。源不赴(唐書舊史)。
戊午大曆十三年。詔兩京律師詳定新舊律條。開列持犯。頒行天下。時禪化大行。江西主大寂馬祖也。湖南主石頭憧憧湊二大士之門。
己未大曆十四年五月帝崩。太子即位。詔尊郭子儀為尚父。加太
尉兼中書令。
德宗
諱適。代宗長子。初封奉節郡王。為天下兵馬大元帥。廣德二年立為皇太子。在帝位二十六年。壽六十四歲(本紀) 建中(四)興元(一)貞元(二十一)。
庚申建中元年 辛酉建中二年。汾陽忠武王郭子儀薨。壽八十五歲。
癸亥建中四年十月李希烈圍襄城。帝發涇原等道兵救之。涇原節度使姚令言至京師。其部兵求賞不遂。鼓譟劫令言。反奉朱泚為主。帝乃出幸奉天。守備單弱。泚遣涇原兵馬使韓旻。將銳兵襲奉天。大司農假秀實謂岐靈岳曰。事急矣。使靈岳詐為姚令言符令旻且還。當與大軍俱發。竊令言印未至秀實乃倒。用司農印。印符追及韓旻。旻得符而還。朱泚自稱大秦皇帝。建元曰應天。
甲子興元元年。朱泚更國號曰漢。改元天皇。李希烈即皇帝位於許州。國號大楚。建元武成。置百官。帝自奉天急幸梁州至城。固神策河北行營節度使李晟改復京城。六月朱泚將奔吐蕃。為其將梁庭芬等斬之。傳首行在。詔改梁州為興元府。帝至長安。進李晟爵西平王。
乙丑貞元元年丙寅二年。五月詔律師道澄入宮。為妃嬪內侍授歸戒。賜號大圓律師。制諸寺宣講。復作盂蘭盆會。依代宗時。
貞元三年分浙江東西道為三浙。浙西治潤州(今鎮
【現代漢語翻譯】 現代漢語譯本 尉兼中書令（官職名，既是掌管軍事的尉官，又兼任中書省的長官）。
德宗（皇帝的廟號）
諱適（皇帝的名字叫適）。是代宗的長子。最初被封為奉節郡王。擔任天下兵馬大元帥。廣德二年被立為皇太子。在位二十六年。享年六十四歲（見《本紀》）。年號有建中（四年）、興元（一年）、貞元（二十一年）。
庚申年，建中元年。辛酉年，建中二年。汾陽忠武王郭子儀去世，享年八十五歲。
癸亥年，建中四年十月，李希烈包圍襄城。皇帝派遣涇原等地的軍隊去救援。涇原節度使姚令言到達京師。他的部下士兵請求賞賜沒有得到滿足，於是喧譁騷動，劫持了姚令言，反叛並擁立朱泚為主。皇帝於是出逃到奉天。奉天守備空虛薄弱。朱泚派遣涇原兵馬使韓旻，率領精銳部隊襲擊奉天。大司農假秀實對岐靈岳說：『情況緊急了。』讓岐靈岳假造姚令言的符節命令韓旻暫且返回，說將與大軍一同出發。岐靈岳偷取姚令言的印章，但還沒拿到，假秀實就倒過來使用司農的印章。蓋印的符節追上了韓旻。韓旻得到符節后就返回了。朱泚自稱大秦皇帝，年號為應天。
甲子年，興元元年。朱泚更改國號為漢，改年號為天皇。李希烈在許州即皇帝位，國號大楚，年號武成，設定百官。皇帝從奉天緊急逃到梁州。原神策河北行營節度使李晟收復京城。六月，朱泚將要逃奔吐蕃，被他的將領梁庭芬等人斬殺，將首級傳送到皇帝所在的行在。皇帝下詔將梁州改為興元府。皇帝到達長安，晉封李晟為西平王。
乙丑年，貞元元年。丙寅年，貞元二年。五月，皇帝下詔律師道澄入宮，為妃嬪和內侍傳授歸戒，賜號大圓律師。命令各寺廟宣講佛法，恢復舉辦盂蘭盆會，依照代宗時的規制。
貞元三年，將浙江東西道分為三浙。浙西的治所在潤州（今鎮江）。
【English Translation】 English version Served concurrently as Commandant and Director of the Secretariat.
Dezong (Temple name of the emperor)
His personal name was Shi. He was the eldest son of Daizong. Initially, he was enfeoffed as the Prince of Fengjie. He served as the Grand Marshal of all armed forces in the realm. In the second year of Guangde, he was established as the Crown Prince. He reigned for twenty-six years and lived to the age of sixty-four (according to the 'Annals'). The regnal years were Jianzhong (4 years), Xingyuan (1 year), and Zhenyuan (21 years).
In the year of Gengshen, the first year of Jianzhong. In the year of Xinyou, the second year of Jianzhong, Guo Ziyi, the Prince of Fenyang Zhongwu, passed away at the age of eighty-five.
In the year of Guihai, the tenth month of the fourth year of Jianzhong, Li Xilie besieged Xiangcheng. The emperor dispatched troops from Jingyuan and other regions to relieve the siege. Yao Lingyan, the military governor of Jingyuan, arrived in the capital. His troops, seeking rewards, were not satisfied, and they rioted, abducting Yao Lingyan and rebelling, supporting Zhu Ci as their leader. The emperor then fled to Fengtian. The defenses of Fengtian were weak. Zhu Ci sent Han Min, the military commissioner of Jingyuan, leading elite troops to attack Fengtian. Jia Xiushi, the Grand Minister of Agriculture, said to Qi Lingyue, 'The situation is critical.' He instructed Qi Lingyue to forge Yao Lingyan's tally to order Han Min to temporarily return, saying that he would depart with the main army. Qi Lingyue stole Yao Lingyan's seal, but before he could obtain it, Jia Xiushi used the seal of the Ministry of Agriculture upside down. The tally with the seal caught up with Han Min. Han Min, upon receiving the tally, returned. Zhu Ci proclaimed himself the Emperor of Great Qin, and his regnal year was Yingtian.
In the year of Jiazi, the first year of Xingyuan, Zhu Ci changed the dynastic title to Han and the regnal year to Tianhuang. Li Xilie ascended the throne in Xuzhou, establishing the state of Great Chu, with the regnal year of Wucheng, and appointed officials. The emperor urgently fled from Fengtian to Liangzhou. Li Sheng, the former military governor of the Hebei Circuit of the Shence Army, recovered the capital. In the sixth month, Zhu Ci was about to flee to Tubo but was killed by his generals Liang Tingfen and others. His head was sent to the emperor's location. The emperor decreed that Liangzhou be renamed Xingyuan Prefecture. The emperor arrived in Chang'an and promoted Li Sheng to the Prince of Xiping.
In the year of Yichou, the first year of Zhenyuan. In the year of Bingyin, the second year of Zhenyuan, in the fifth month, the emperor issued an edict summoning the Vinaya master Dao Cheng to the palace to transmit the precepts to the imperial concubines and eunuchs, bestowing upon him the title of Greatly Accomplished Vinaya Master. He ordered all temples to propagate the Dharma and revived the Ullambana Festival, following the regulations of the Daizong era.
In the third year of Zhenyuan, the Zhejiang East and West Circuits were divided into Three Zhe. The seat of government for Zhexi was in Runzhou (present-day Zhenjiang).
江路)。浙東治越州。宣歙池治宣州。各置觀察使以領之(唐書)。
貞元四年詔迎岐州無憂王寺佛指骨。入禁中供養。
馬祖 江西禪師(法名道一)漢州什邡縣人。姓馬氏。故稱馬祖。出家本邑羅漢寺。依資州唐和尚落髮。渝州圓律師授具足戒。玄宗開元間習定南嶽山中。遇讓和尚度之。即得心印。始自建陽佛跡嶺遷臨川(今江西撫州路)次至南康龔公山。代宗大曆四年。隸名鐘陵開元寺。時連帥路嗣恭聆風景慕。親授宗旨。由是四方學者雲集座下。洪州廉使問師曰。吃酒肉即是。不吃即是。師曰。若吃是中丞祿。不吃是中丞福。丞有省。師入室弟子一百三十九人。各為一方宗主。轉化無窮。師至是貞元四年正月中登建昌石門山。于林中經行。見洞壑平坦。謂侍者曰。吾之朽質。當於來月歸茲土矣。言訖而回。既而示疾。院主聞和尚。近日尊候如何。師曰。日面佛月面佛。二月一日沐浴。跏趺而逝。憲宗元和八年賜謚大寂禪師。塔曰大莊嚴之塔(見景德傳燈錄)。
石頭 庚午貞元六年。南嶽石頭和尚入寂。諱希遷。瑞州高要陳氏。勵志勁敏。既冠直造曹溪。得法未具戒。屬祖圓寂。稟遺命謁青原山思禪師。玄宗天寶初薦之衡山南寺。寺東有石。狀如臺。乃結庵其上。時號之曰石頭和尚。著草
【現代漢語翻譯】 現代漢語譯本 江路（指長江下游的江寧路），浙東以越州（今浙江紹興）為治所，宣歙池以宣州（今安徽宣城）為治所，各自設定觀察使來統領（出自《唐書》）。
貞元四年，皇帝下詔迎接岐州無憂王寺的佛指骨，放入皇宮中供養。
馬祖（江西禪師，法名道一），漢州什邡縣人，姓馬，所以被稱為馬祖。在本地羅漢寺出家，依止資州唐和尚剃度，在渝州圓律師處受具足戒。玄宗開元年間在南嶽山中習禪定，遇到讓和尚點化，立即領悟心印。最初從建陽佛跡嶺遷到臨川（今江西撫州），後來到南康龔公山。代宗大曆四年，隸屬於鐘陵開元寺。當時連帥路嗣恭仰慕他的風範，親自向他請教禪宗宗旨，因此四方學者雲集在他座下。洪州廉使問馬祖說：『吃酒肉可以嗎？不吃可以嗎？』馬祖說：『如果吃，那是中丞（官名）的俸祿；如果不吃，那是中丞的福氣。』廉使有所領悟。馬祖的入室弟子有一百三十九人，各自成為一方宗主，教化無窮。貞元四年正月，馬祖登上建昌石門山，在林中行走，看到一個洞穴平坦，對侍者說：『我的朽壞之身，將在下個月歸於此地了。』說完就回去了。不久就生病了，院主問：『和尚，近日身體如何？』馬祖說：『日面佛，月面佛。』二月初一沐浴，跏趺而逝。憲宗元和八年，賜謚號為大寂禪師，塔名為大莊嚴之塔（見《景德傳燈錄》）。
石頭（庚午貞元六年，南嶽石頭和尚圓寂，法名希遷），瑞州高要人，姓陳，意志堅定敏銳。成年後直接前往曹溪，得法但未受戒。恰逢六祖圓寂，於是遵從遺命拜謁青原山思禪師。玄宗天寶初年，被推薦到衡山南寺。寺東邊有一塊石頭，形狀像臺，於是他在上面結庵。當時人們稱他為石頭和尚。著有《草菴歌》。
【English Translation】 English version Jianglu (referring to the Jiangning Road in the lower reaches of the Yangtze River). Zhedong was governed from Yuezhou (present-day Shaoxing, Zhejiang), and Xuanxichi was governed from Xuanzhou (present-day Xuancheng, Anhui). Each was assigned an observation commissioner to lead them (from the 'Book of Tang').
In the fourth year of the Zhenyuan era, an imperial edict was issued to welcome the Buddha's finger bone from Wuyouwang Temple in Qizhou, and it was enshrined in the palace for worship.
Mazu (Jiangxi Zen Master, Dharma name Daoyi), was a native of Shifang County, Hanzhou, with the surname Ma, hence the name Mazu. He became a monk at the local Luohan Temple, tonsured by Tang Heshang of Zizhou, and received the complete precepts from Lawyer Yuan of Yuzhou. During the Kaiyuan era of Emperor Xuanzong, he practiced meditation in the Nanyue Mountains, where he encountered Rang Heshang who enlightened him, and he immediately grasped the mind-seal. He initially moved from the Buddhist Relic Ridge in Jianyang to Linchuan (present-day Fuzhou, Jiangxi), and later to Gonggong Mountain in Nankang. In the fourth year of the Dali era of Emperor Daizong, he was affiliated with the Kaiyuan Temple in Zhongling. At that time, Lian Shuai Lu Sigong admired his demeanor and personally sought his guidance on the tenets of Zen, and as a result, scholars from all directions gathered under his seat. The Commissioner of Hongzhou asked Mazu, 'Is it permissible to eat meat and drink wine? Is it permissible not to eat?' Mazu said, 'If you eat, it is the salary of the Vice-Minister; if you do not eat, it is the blessing of the Vice-Minister.' The Commissioner had an awakening. Mazu had one hundred and thirty-nine disciples who entered his room, each becoming the master of a region, transforming endlessly. In the first month of the fourth year of the Zhenyuan era, Mazu ascended Shimen Mountain in Jianchang, and while walking in the forest, he saw a flat cave and said to his attendant, 'My decaying body will return to this earth next month.' After saying this, he returned. Soon after, he fell ill. The abbot asked, 'Venerable Master, how is your health recently?' Mazu said, 'Sun-faced Buddha, moon-faced Buddha.' On the first day of the second month, he bathed, sat in the lotus position, and passed away. In the eighth year of the Yuanhe era of Emperor Xianzong, he was posthumously granted the title Great Dhyana Master Daji, and his pagoda was named the Great Solemn Pagoda (see 'Jingde Records of the Transmission of the Lamp').
Shitou (Gengwu, sixth year of the Zhenyuan era, Nanyue Shitou Heshang passed away, Dharma name Xiqian), was a native of Gaoyao, Ruizhou, with the surname Chen, resolute and quick-witted. After coming of age, he went directly to Caoxi, obtained the Dharma but had not yet received the precepts. Coincidentally, the Sixth Patriarch passed away, so he followed the will and paid homage to Zen Master Si of Qingyuan Mountain. In the early years of the Tianbao era of Emperor Xuanzong, he was recommended to Nansi Temple in Hengshan. To the east of the temple was a stone, shaped like a platform, so he built a hermitage on it. At that time, people called him Shitou Heshang (Stone Monk). He wrote the 'Song of the Grass Hut'.
庵歌參同契。盛行於世。至是圓寂。塔于東嶺。帝賜謚無際大師。塔曰見相。師嗣青原思。思嗣六祖(傳燈錄)。
國一 壬申貞元八年十二月國一禪師入寂。師諱道欽。蘇州崑山朱氏子。初業儒。年二十八遇潤州鶴林素禪師。勉之剃落。乃戒之曰。汝乘流而行。逢徑即止。師遂南邁。玄宗天寶三載抵臨安東北一山。樵者曰。此徑山也。乃駐錫焉。山有龍淵。龍王首化身為人。獻其地于師。乃成伽藍(在今淅西道杭州路餘杭縣徑山禪寺是也。禪宗十方第一剎)。僧問。如何是道。師曰。山上有鯉魚。井底有蓬塵。崔趙公問。弟子今欲出家得否。師曰。出家乃大丈夫事。非將相之所能為。公有省。代宗大曆三年詔至闕下。帝親瞻禮。帝謂忠國師曰。朕欲賜欽師一名。國師欣然奉詔。乃賜號國一禪師。后辭歸徑山。至是十二月示疾。說法而逝。帝賜謚大覺禪師。師嗣鶴林素。素嗣建康牛頭山威禪師。威嗣牛頭持。持嗣牛頭方。方嗣牛頭巖。巖嗣牛頭融。融嗣四祖。乃四祖旁出之派也(傳燈)。
癸酉貞元九年正月。監鐵使張滂請稅茶。九州縣產茶。及茶山皆估。其直什稅一。茶稅初於此 壽州毛罕妻。興元元年產一子。名毛債。豬頭象耳騾足魚腮人身。既長每以鐵杖自鞭其身。持篠帚金田掃地。謂人曰。夙因
【現代漢語翻譯】 現代漢語譯本： 《庵歌參同契》在世間廣為流傳。國一禪師於此時圓寂，塔建在東嶺。皇帝賜謚號為無際大師，塔名為見相。國一禪師是青原思的嗣法弟子，青原思是六祖的嗣法弟子（出自《傳燈錄》）。 貞元八年壬申十二月，國一禪師入寂。禪師法名道欽，是蘇州崑山朱氏之子。最初學習儒學，二十八歲時遇到潤州鶴林素禪師，素禪師勸他剃度出家，並告誡他說：『你順著水流而行，遇到小路就停下來。』於是國一禪師向南而去，玄宗天寶三年到達臨安東北的一座山。樵夫告訴他：『這裡是徑山。』於是禪師就在此駐錫。山中有一龍淵，龍王化身為人，將這塊地獻給禪師。於是建成了伽藍（即現在的浙西道杭州路餘杭縣徑山禪寺，是禪宗十方第一叢林）。有僧人問：『什麼是道？』禪師回答說：『山上有鯉魚，井底有蓬塵。』崔趙公問：『弟子現在想出家可以嗎？』禪師說：『出家乃大丈夫事，不是將相所能做的。』崔趙公有所領悟。代宗大曆三年，皇帝下詔書召見禪師到京城。皇帝親自瞻仰禮拜。皇帝對忠國師說：『朕想賜給欽師一個名號。』忠國師欣然接受詔命，於是賜號為國一禪師。後來國一禪師辭別皇帝返回徑山，于這年十二月示疾，說法后圓寂。皇帝賜謚號為大覺禪師。國一禪師是鶴林素的嗣法弟子，鶴林素是建康牛頭山威禪師的嗣法弟子，威禪師是牛頭持的嗣法弟子，持禪師是牛頭方的嗣法弟子，方禪師是牛頭巖的嗣法弟子，巖禪師是牛頭融的嗣法弟子，融禪師是四祖道信的嗣法弟子。是四祖道信旁出的支派（出自《傳燈》）。 貞元九年癸酉正月，監鐵使張滂請求徵收茶稅。九州縣出產茶葉，以及茶山都進行估價，按十分之一徵稅。茶稅從這裡開始徵收。 壽州毛罕的妻子，在興元元年產下一個兒子，名叫毛債。這個孩子長著豬頭、象耳、騾足、魚腮和人的身體。長大后經常用鐵杖鞭打自己，拿著篠帚在金田掃地，並對人說：『這是我前世的因果。』
【English Translation】 English version: The 'Song of the Identity of Relative and Absolute' (庵歌參同契, Ān Gē Cāntóng Qì) was widely circulated in the world. At this time, Chan Master Guoyi (國一, Guó Yī) passed away and his stupa was built on the East Ridge. The Emperor bestowed the posthumous title 'Boundless Great Master' (無際大師, Wújì Dàshī), and the stupa was named 'Seeing the Appearance' (見相, Jiàn Xiàng). The Master Guoyi was a Dharma heir of Qingyuan Si (青原思, Qīngyuán Sī), who was a Dharma heir of the Sixth Patriarch (六祖, Liùzǔ) (from the Transmission of the Lamp [傳燈錄, Chuán Dēng Lù]). In the twelfth month of the eighth year of the Zhenyuan (貞元, Zhēnyuán) era, Ren Shen (壬申, Rénshēn), Chan Master Guoyi entered Nirvana. The Master's name was Daoqin (道欽, Dàoqīn), and he was a son of the Zhu family (朱氏, Zhūshì) of Kunshan (崑山, Kūnshān), Suzhou (蘇州, Sūzhōu). Initially, he studied Confucianism. At the age of twenty-eight, he encountered Chan Master Su (素, Sù) of Helin (鶴林, Hèlín) Monastery in Runzhou (潤州, Rùnzhōu). Chan Master Su encouraged him to shave his head and leave home, and then admonished him, saying, 'You should go with the flow, and stop when you encounter a path.' Thereupon, the Master went south. In the third year of the Tianbao (天寶, Tiānbǎo) era of Emperor Xuanzong (玄宗, Xuánzōng), he arrived at a mountain northeast of Lin'an (臨安, Lín'ān). A woodcutter said, 'This is Mount Jing (徑山, Jìngshān).' So the Master stayed there. There was a Dragon Abyss (龍淵, Lóngyuān) on the mountain, and the Dragon King (龍王, Lóngwáng) transformed into a human and offered the land to the Master. Thus, a Sangharama (伽藍, Qiélán) was built (which is now Jingshan Chan Monastery [徑山禪寺, Jìngshān Chánsì] in Yuhang County [餘杭縣, Yúháng Xiàn], Hangzhou Road [杭州路, Hángzhōu Lù], in the present-day Zhejiang West Circuit [浙西道, Zhèxī Dào]; it is the foremost monastery of the Chan School in the ten directions). A monk asked, 'What is the Dao (道, Dào)?' The Master said, 'There are carp in the mountain, and tumbleweeds at the bottom of the well.' Duke Cui Zhao (崔趙公, Cuī Zhàogōng) asked, 'May this disciple leave home now?' The Master said, 'Leaving home is a matter for great men, not something that generals and ministers can do.' Duke Cui had an awakening. In the third year of the Dali (大曆, Dàlì) era of Emperor Daizong (代宗, Dàizōng), an imperial edict summoned the Master to the capital. The Emperor personally paid homage. The Emperor said to National Teacher Zhong (忠國師, Zhōng Guóshī), 'I wish to bestow a name upon Master Qin (欽, Qīn).' National Teacher Zhong gladly accepted the edict, and bestowed the title 'Chan Master Guoyi'. Later, Chan Master Guoyi bid farewell to the Emperor and returned to Mount Jing. In the twelfth month of that year, he showed signs of illness, preached the Dharma, and passed away. The Emperor bestowed the posthumous title 'Greatly Awakened Chan Master' (大覺禪師, Dàjué Chánshī). Master Guoyi was a Dharma heir of Helin Su, who was a Dharma heir of Chan Master Wei (威, Wēi) of Niutou Mountain (牛頭山, Niútóushān) in Jiankang (建康, Jiànkāng). Chan Master Wei was a Dharma heir of Niutou Chi (牛頭持, Niútóu Chí), who was a Dharma heir of Niutou Fang (牛頭方, Niútóu Fāng), who was a Dharma heir of Niutou Yan (牛頭巖, Niútóu Yán), who was a Dharma heir of Niutou Rong (牛頭融, Niútóu Róng), who was a Dharma heir of the Fourth Patriarch (四祖, Sìzǔ). He was a branch of the Fourth Patriarch (from the Transmission of the Lamp). In the first month of the ninth year of the Zhenyuan era, Gui You (癸酉, Guǐyǒu), Zhang Pang (張滂, Zhāng Pāng), the Iron Commissioner (監鐵使, Jiāntiěshǐ), requested to levy a tea tax. Tea was produced in the counties of the Nine Provinces (九州, Jiǔzhōu), and the tea mountains were all assessed, with a tax of one-tenth of their value. The tea tax began here. The wife of Mao Han (毛罕, Máohǎn) of Shouzhou (壽州, Shòuzhōu) gave birth to a son in the first year of the Xingyuan (興元, Xīngyuán) era, named Mao Zhai (毛債, Máozhài). This child had a pig's head, elephant's ears, mule's feet, fish gills, and a human body. When he grew up, he often whipped himself with an iron staff, and swept the ground in Jintian (金田, Jīntián) with a bamboo broom, saying to people, 'This is my karma from a previous life.'
盜常住錢金故掃地以償也。后越州雲門有贊之者曰。常住分文不可偷。日生萬倍恐難酬。豬頭騾腳分明見。佛地今生掃未休。至是庚酉年毛債死(佛祖通載並感業傳)。
釋皎然 名晝一。作字。湖州人。有逸才。為顏魯公真卿于頔吳季德諸公所敬。陸羽至則清談終日。士大夫服其標緻。然恥以文章名世。嘗嘆曰。使有宣尼之博識胥臣之多聞。終日目前矜道侈義。適足以擾其性。豈若松巖云月。禪坐相偶。無言而道合。至靜而性同。吾將入杼山矣。於是裹所著詩文火之。后中丞李洪刺湖州。枉駕杼山。請及詩文。晝曰。貧道役筆硯二十餘年。一無所得。冥搜物累。徒起我人。今棄之久矣。洪搜之民間僅得十卷。晝卒。相國於頔序之進于朝。德宗詔藏秘閣。後人為之稱曰。𤁳之晝能清秀(高僧傳)。
宦官得專軍政者。始自竇文場。初文場惡左神策大將軍柏良器。貞元八年十二月。左遷良器為右領軍。因而宦官得志。至是貞元十一年五月。河東節度使李自良薨。監軍王定遠奏。以行軍司馬李說為留後。說深德定遠請鑄監軍印。監軍有印自定遠始。
律師靈澈 字源澄。居越州雲門寺。一時公卿負才望。若劉長卿嚴維皇甫曾皆投刺結友。澈詩與皎然僧標齊名。澈著律宗行源二十一卷。蚤游京師。聲譽顯
【現代漢語翻譯】 現代漢語譯本：有人因為盜用常住（寺院公有）的錢財，所以掃地來償還。後來越州雲門寺有僧人讚嘆這件事說：『常住的一分錢都不可偷盜，每天生出萬倍恐怕也難以償還。豬頭和騾子的腳分明可見，在佛地今生掃地也無法停止。』到了庚酉年，毛債死了（出自《佛祖統紀》和《感業傳》）。
釋皎然（法號）名叫晝一（本名），有字。是湖州人。他有超逸的才華，被顏魯公（顏真卿）、于頔、吳季德等諸位大人所敬重。陸羽到訪，就和他清談終日。士大夫們佩服他的風度。然而他恥于以文章聞名於世。曾經嘆息說：『即使有孔子（宣尼）的博學和胥臣的廣聞，終日在我眼前炫耀道義，也只是擾亂我的本性。哪裡比得上在松巖云月之間，禪坐相伴，無言而道合，至靜而性相同呢？我將要隱居到杼山去了。』於是將自己所著的詩文燒燬。後來中丞李洪刺史湖州，特地到杼山拜訪，請求他拿出詩文。晝一說：『貧道役使筆硯二十餘年，一無所得。冥思苦索只是徒增煩惱，徒增我執和人執。現在已經拋棄它們很久了。』李洪在民間搜尋，僅僅得到十卷。晝一去世。相國於頔為他作序，進獻給朝廷。德宗皇帝下詔將他的作品收藏在秘閣。後人稱讚他說：『皎然的詩文清麗秀美』（出自《高僧傳》）。
宦官開始專權軍政，是從竇文場開始的。當初竇文場厭惡左神策大將軍柏良器。貞元八年十二月，將柏良器貶為右領軍。因此宦官開始得志。到了貞元十一年五月，河東節度使李自良去世。監軍王定遠上奏，讓行軍司馬李說擔任留後。李說非常感激王定遠，請求鑄造監軍印。監軍有印，是從王定遠開始的。
律師靈澈（法號），字源澄。居住在越州雲門寺。當時很多有才華和名望的公卿，如劉長卿、嚴維、皇甫曾等，都向他投遞名帖結交。靈澈的詩與皎然僧齊名。靈澈著有《律宗行源》二十一卷。早年遊歷京師，聲譽顯赫。
【English Translation】 English version: Someone stole money from the Changzhu (public property of the monastery), so he compensated by sweeping the floor. Later, a monk in Yunmen Temple in Yuezhou praised this incident, saying: 'Not a single penny of Changzhu can be stolen, it would be difficult to repay even if it multiplied ten thousand times every day. The pig's head and mule's feet are clearly visible, and sweeping the floor in the Buddhist land will not stop in this life.' In the year of Gengyou, Mao Zhai died (from 'Buddhist Patriarchs' Records' and 'Records of Karma').
釋Jiaoran (Dharma name), whose given name was Zhouyi, had a courtesy name. He was from Huzhou. He had outstanding talent and was respected by Yan Lugong (Yan Zhenqing), Yu Di, Wu Jide and other dignitaries. When Lu Yu visited, he would have deep conversations with him all day long. The scholar-officials admired his demeanor. However, he was ashamed of being famous for his writings. He once sighed and said: 'Even if one had the erudition of Confucius (Xuanni) and the extensive knowledge of Xuchen, flaunting morality and righteousness before my eyes all day long would only disturb my nature. How can it compare to sitting in meditation among the pine rocks, clouds, and moon, being accompanied by them, achieving harmony without words, and having the same nature in perfect stillness? I am going to retire to Mount Zhu.' So he burned his own poems and writings. Later, Li Hong, the governor of Huzhou, paid a special visit to Mount Zhu and asked him to produce his poems and writings. Zhouyi said: 'This poor monk has been using pen and ink for more than twenty years, and has gained nothing. Deep contemplation only increases troubles, and increases attachment to self and others. Now I have abandoned them for a long time.' Li Hong searched among the people and only found ten volumes. Zhouyi passed away. The Prime Minister Yu Di wrote a preface for him and presented it to the court. Emperor Dezong ordered his works to be stored in the Secret Pavilion. Later generations praised him, saying: 'Jiaoran's poems and writings are clear and beautiful' (from 'Biographies of Eminent Monks').
The eunuchs began to monopolize military and political power, starting with Dou Wenchang. Initially, Dou Wenchang disliked Bai Liangqi, the General of the Left Shence Army. In December of the eighth year of Zhenyuan, Bai Liangqi was demoted to Right Lingjun. As a result, the eunuchs began to gain power. In May of the eleventh year of Zhenyuan, Li Ziliang, the Jiedushi (military governor) of Hedong, passed away. The supervising army officer Wang Dingyuan reported to the throne, requesting that Li Shuo, the military secretary, be appointed as the acting governor. Li Shuo was very grateful to Wang Dingyuan and requested to cast a seal for the supervising army officer. The supervising army having a seal began with Wang Dingyuan.
The Vinaya Master Lingche (Dharma name), whose courtesy name was Yuancheng, lived in Yunmen Temple in Yuezhou. At that time, many talented and prestigious dignitaries, such as Liu Changqing, Yan Wei, and Huangfu Zeng, sent him their visiting cards to make friends with him. Lingche's poems were as famous as those of the monk Jiaoran. Lingche wrote twenty-one volumes of 'The Source of Practice in the Vinaya School'. He traveled to the capital early in his life and gained a prominent reputation.
著。終老於越焉。相國權德輿作序餞之。有觀其容鑒其詞知其心不待境靜而靜之之語。憲宗元和十一年入滅。有文集二十卷。尚書劉禹錫為序。後人稱之曰。越之澈洞冰雪(本傳)。
丙子貞元十二年四月。帝生日故事命沙門道士講論于麟德殿。至是始命以儒二參之。帝悅賜法師瑞甫紫方袍。命入官輔導皇太子。
僧標 沙門名僧標。幼而神宇清茂。首中肅宗乾元元年。試通經之選為僧。后習毗尼有高行。至是貞元十四年結庵杭州之西嶺上。大雅與之遊。如李吉甫韋皋孟簡。皆與結塵外交。吳人語曰。杭之標摩雲霄。越之澈洞冰雪。𤁳之晝能清秀。竟陵陸羽見標曰。日月雲霞吾知為天標。山川草木吾知為地標。推能歸美吾知為德標。閑居趣寂得非名實在公乎。杭人尊之而不名。但呼曰西嶺和尚(高僧傳)。
塔記 己卯貞元十五年四月。庾承宣作福州無垢凈光塔銘。略曰。觀察使柳公監軍使魚公相與言曰。報君莫大於崇福。崇福莫大於樹善。樹善莫大於佛教。教之本其在浮圖歟。夫塔者上參諸天。下鎮三界。影之所蔭。如日月之照破昏為明。鈴之所響。如金石之奏聞聲生善。如是諸福盡歸人王。謀之既臧。相顧踴躍。食王祿者樂於檀施。荷帝力者悅而獻工。役無告勞。功用斯畢。皇帝嘉焉。御札題
【現代漢語翻譯】 現代漢語譯本：他最終在越地安度晚年。宰相權德輿為他作序送行，其中有『觀察他的容貌，鑑賞他的文辭，便能瞭解他的內心，不必等到環境清靜才能達到內心的平靜』這樣的語句。唐憲宗元和十一年圓寂。有文集二十卷，尚書劉禹錫為之作序。後人稱他為『越地的澈洞冰雪』（見《本傳》）。 貞元十二年四月丙子日，按照慣例，皇帝在生日時命沙門（佛教出家人）和道士在麟德殿講論。這次開始命令儒生也參與其中。皇帝很高興，賜予法師瑞甫紫色的方袍，並命他入宮輔導皇太子。 僧標，沙門，法名僧標。從小就神采清朗俊秀。唐肅宗乾元元年通過了試經選僧的考試，成為僧人。後來學習毗尼（戒律），有高尚的品行。到了貞元十四年，在杭州西嶺上結庵居住。許多名士與他交往，如李吉甫、韋皋、孟簡等，都與他結交。吳地人說：『杭州的僧標高聳入雲霄，越地的澈洞冰雪清澈透明，𤁳地的晝能清秀俊美。』竟陵人陸羽見到僧標后說：『日月雲霞，我知道是天的標誌；山川草木，我知道是地的標誌；推舉賢能，歸功於美德，我知道是德的標誌。閑居幽靜，追求寂靜，難道不是名副其實嗎？』杭州人尊敬他，不直呼其名，只稱他為西嶺和尚（見《高僧傳》）。 塔記：貞元十五年己卯四月，庾承宣撰寫了福州無垢凈光塔銘。大致內容是：觀察使柳公、監軍使魚公相互說道：『報答君王的恩德，沒有比崇尚福德更大的了；崇尚福德，沒有比樹立善行更大的了；樹立善行，沒有比佛教更大的了；佛教的根本在於浮圖（佛塔）吧。』塔，上與諸天相接，下鎮三界。塔影所覆蓋的地方，如同日月照耀，驅散昏暗，帶來光明。塔鈴所發出的聲音，如同金石之樂，聽到的人心生善念。這樣積累的各種福德，都歸於人王。計劃確定后，大家互相鼓勵，踴躍參與。享受國家俸祿的人樂於佈施，承受皇帝恩澤的人高興地貢獻勞力。工程沒有出現勞累抱怨的情況，順利完成。皇帝對此非常讚賞，親自題寫了御札。
【English Translation】 English version: He eventually spent his remaining years in Yue. The Chancellor Quan Deyu wrote a preface for him, containing phrases such as 'Observing his appearance and appreciating his words, one can understand his heart; there is no need to wait for a quiet environment to achieve inner peace.' He passed away in the eleventh year of the Yuanhe era of Emperor Xianzong. He had a collection of writings in twenty volumes, for which the Minister Liu Yuxi wrote a preface. Later generations called him 'The Che Dong Ice and Snow of Yue' (from 'His Biography'). On the Bingzi day of the fourth month of the twelfth year of the Zhenyuan era, according to custom, the Emperor ordered Shamen (Buddhist monks) and Taoists to lecture at the Linde Hall on his birthday. This time, he began to order Confucian scholars to participate as well. The Emperor was pleased and bestowed upon the Dharma Master Ruifu a purple square robe, and ordered him to enter the palace to tutor the Crown Prince. Seng Biao, a Shamen, whose Dharma name was Seng Biao. From a young age, he had a clear and handsome demeanor. In the first year of the Qianyuan era of Emperor Suzong, he passed the examination for selecting monks through scripture proficiency and became a monk. Later, he studied the Vinaya (precepts) and had noble conduct. In the fourteenth year of the Zhenyuan era, he built a hermitage on the West Ridge of Hangzhou. Many famous scholars associated with him, such as Li Jifu, Wei Gao, and Meng Jian, all forming friendships with him. The people of Wu said, 'The Seng Biao of Hangzhou soars into the clouds, the Che Dong Ice and Snow of Yue are clear and transparent, and the Zhou Neng of 𤁳 is beautiful and elegant.' Lu Yu of Jingling, upon seeing Seng Biao, said, 'The sun, moon, clouds, and mist, I know are the signs of heaven; the mountains, rivers, grass, and trees, I know are the signs of earth; promoting the virtuous and attributing merit to virtue, I know are the signs of virtue. Living in seclusion and seeking tranquility, is it not truly deserving of the name?' The people of Hangzhou respected him and did not call him by his name, but simply called him the West Ridge Monk (from 'Biographies of Eminent Monks'). Inscription on a Pagoda: In the fourth month of the fifteenth year of the Zhenyuan era, Geng Chenxuan wrote the inscription for the Immaculate Pure Light Pagoda of Fuzhou. It roughly states: The Inspector Liu Gong and the Military Supervisor Yu Gong said to each other, 'Repaying the kindness of the ruler, there is nothing greater than honoring blessings; honoring blessings, there is nothing greater than establishing good deeds; establishing good deeds, there is nothing greater than Buddhism; the foundation of Buddhism lies in the Stupa (pagoda).' The pagoda connects with the heavens above and suppresses the three realms below. The shadow of the pagoda, like the illumination of the sun and moon, dispels darkness and brings light. The sound of the pagoda bells, like the music of metal and stone, brings forth good thoughts in those who hear it. The various blessings accumulated in this way all return to the ruler. Once the plan was determined, everyone encouraged each other and participated enthusiastically. Those who enjoyed the state's salary were happy to donate, and those who received the Emperor's grace were happy to contribute their labor. The project was completed smoothly without complaints of fatigue. The Emperor greatly appreciated this and personally inscribed an imperial edict.
額。錫名貞元無垢凈光之塔(唐書舊史)。
寶林傳 貞元十七年。建康沙門慧炬。天竺三藏勝持。編次諸祖傅法記讖及宗師機緣。為寶林傳。
癸未貞元十九年。東都聖善寺大師凝公示寂。翰林白樂天作八漸偈吊之。其序曰。居易嘗求心要于師。師賜教焉。曰觀覺定慧明通濟舍。由是入于耳貫於心有得也。師今云亡。以八字作偈哀悼之(八偈留傳燈錄)。
甲申貞元二十年九月。太子誦得風疾不能言。
貞元二十一年正月辛未朔。諸王親戚入賀。太子獨以疾不能來。帝涕泣悲嘆由是得疾日益甚。凡二十餘日中外不通。莫知兩宮安否。
癸未帝崩。甲午宣遺詔。太子即帝位於太極殿。
順宗
誦。德宗長子。失音不能決事。居深宮施簾帷。獨宦官李忠言昭容牛氏侍左右。百官奏事。自幃中可其奏。在位一年。壽四十六。
乙酉永貞元年八月庚子。制令太子即皇帝位。朕稱太上皇。徙居興慶宮。乙巳憲宗即位於宣政殿 永貞(一)。
九月。太尉中書令韋皋薨。皋治蜀二十一年。封南康忠武王。四川奉祀之以為土神。禮重釋氏法。嘉州鐫山為石佛像成。皋為記有曰。頭圍千尺。目廣二丈。其餘相好一一稱是。又嘗訓一鸚鵡唸佛。鵡斃。皋曰是念佛者。官以桑門
【現代漢語翻譯】 現代漢語譯本： 額。錫名貞元無垢凈光之塔（《唐書舊史》）。
《寶林傳》 貞元十七年，建康沙門慧炬（Huiju）。天竺三藏勝持（Shengchi），編纂整理諸祖傅法記讖以及宗師機緣，著成《寶林傳》。
癸未貞元十九年，東都聖善寺大師凝公（Ninggong）示寂。翰林白樂天（Bai Letian）作《八漸偈》弔唁。其序文說：『居易（Bai Juyi 的字）曾經向大師求教心要，大師教導說：觀、覺、定、慧、明、通、濟、舍。由此領悟，銘記於心，有所得益。大師如今逝去，用八個字作偈哀悼。』（八偈留存於《傳燈錄》）。
甲申貞元二十年九月，太子得了風疾，不能說話。
貞元二十一年正月辛未朔日，諸王親戚入宮朝賀。唯獨太子因病不能前來。皇帝涕泣悲嘆，因此也得了病，日益嚴重。二十多天里，宮內外訊息不通，無人知曉兩宮安危。
癸未年，皇帝駕崩。甲午日，宣讀遺詔，太子在太極殿即位。
順宗
誦（Song），德宗長子。失音，不能決斷政事。居住在深宮，設定簾帷。只有宦官李忠言（Li Zhongyan）、昭容牛氏（Niu Shi）在左右侍奉。百官奏事，（順宗）在幃帳中認可他們的奏請。在位一年，享年四十六歲。
乙酉永貞元年八月庚子日，下詔令太子即皇帝位，朕自稱太上皇，遷居興慶宮。乙巳日，憲宗在宣政殿即位。永貞（一年）。
九月，太尉中書令韋皋（Wei Gao）去世。韋皋治理蜀地二十一年，被封為南康忠武王。四川百姓供奉他為土地神。他非常重視佛教。嘉州在山崖上雕刻石佛像完成，韋皋為此作記，其中寫道：『頭圍千尺，目廣二丈，其餘相好一一相稱。』又曾經訓練一隻鸚鵡唸佛，鸚鵡死後，韋皋說：『這是念佛的。』用僧人的禮儀安葬了它。
【English Translation】 English version: E. The Pagoda of Immaculate Pure Light of Ximing Zhenyuan (from the Old History of the Tang Dynasty).
Baolin Zhuan (The Baolin Records): In the seventeenth year of the Zhenyuan era, Huiju (慧炬), a monk from Jiankang, and Shengchi (勝持), a Tripitaka master from India, compiled and arranged the records and prophecies of the transmission of Dharma by various patriarchs, as well as the circumstances of the masters, into the Baolin Zhuan.
In the year Guiwei, the nineteenth year of the Zhenyuan era, Grand Master Ninggong (凝公) of the Shengshan Temple in the Eastern Capital passed away. Bai Letian (白樂天), a member of the Hanlin Academy, composed the 'Eight Gradual Gathas' to mourn him. The preface stated: 'Juyi (居易, Bai Juyi's courtesy name) once sought the essence of the mind from the master, who taught: Observation, Awareness, Concentration, Wisdom, Clarity, Penetration, Deliverance, and Renunciation. From this, I entered into understanding, it resonated in my heart, and I gained benefit. Now that the master has passed away, I use these eight words to compose a gatha to mourn him.' (The eight gathas are preserved in the Transmission of the Lamp).
In the year Jiashen, the twentieth year of the Zhenyuan era, in the ninth month, the Crown Prince contracted a wind disease and could not speak.
On the first day of the first month, Xinwei, in the twenty-first year of the Zhenyuan era, the various princes and relatives entered the palace to offer congratulations. Only the Crown Prince could not come due to illness. The Emperor wept and sighed, and as a result, he also fell ill, which grew increasingly severe. For more than twenty days, there was no communication between the inner and outer palace, and no one knew the safety of the two palaces.
In the year Guiwei, the Emperor passed away. On the day Jiawu, the imperial edict was announced, and the Crown Prince ascended the throne in the Taiji Hall.
Emperor Shunzong
Song (誦), the eldest son of Emperor Dezong. He lost his voice and could not make decisions on state affairs. He resided in the deep palace, behind curtains. Only the eunuch Li Zhongyan (李忠言) and Zhaorong Niu Shi (牛氏) attended to him. When officials presented memorials, (Shunzong) would approve their requests from behind the curtain. He reigned for one year and lived to be forty-six years old.
On the day Gengzi, the eighth month of the first year of the Yongzhen era, an edict was issued ordering the Crown Prince to ascend the throne, and the Emperor referred to himself as the Supreme Emperor, moving to Xingqing Palace. On the day Yisi, Emperor Xianzong ascended the throne in the Xuanzheng Hall. Yongzhen (one year).
In the ninth month, Grand Commandant and Chancellor Wei Gao (韋皋) passed away. Wei Gao governed Shu for twenty-one years and was enfeoffed as the Prince of Nankang Zhongwu. The people of Sichuan worshiped him as the local earth god. He greatly valued Buddhism. In Jia Prefecture, a stone Buddha statue was carved into the mountain cliff and completed. Wei Gao wrote a record for it, which stated: 'The head circumference is a thousand feet, the eyes are two zhang wide, and the other features are all proportionate.' He also trained a parrot to recite the Buddha's name. After the parrot died, Wei Gao said: 'This is one who recited the Buddha's name.' He buried it with the rites of a Sangha member.
禮阇維之。果得舍利二顆。皋為記。略曰。元精以五氣授萬類。雖鱗介毛羽必有感清英純粹者矣。聿彼禽類習乎能言。了空相於不念。留真骨于已斃。殆其元聖示現感於人心。
憲宗
純。順宗長子。初封廣陵王。永貞元年三月立為皇太子。八月受詔即位。在位十五年。壽四十五 元和(十五)。
丙戌元和元年春正月上皇崩。十月詔天下有道行僧。赴上都闡揚法化。
丁亥元和二年。詔信州(江東道)鵝湖山大義禪師。入麟德殿設齋。召諸大德論道。帝臨聽論義。有法師問。何謂四諦。師曰。聖上一帝三諦何在。又問欲界無禪。禪居色界。此土憑何而立。師曰。法師只知欲界無禪。不知禪界無慾。曰如何是禪義。以指點空。法師無對。帝曰。法師講無窮經論。只這一點尚不奈何。義卻問眾。師曰。畢竟以何為道。有對知者是道。師曰。不可以智知。不可以識識。安得知者是道。有對無分別是道。師曰。善能分別諸法相。于第一義而不動。安得無分別是道。有對四禪八定是道。師曰。佛身無為不墮諸數。安得四禪八定是道。復有數人致對。義皆乘機為曉之。帝問曰。何者是佛性義。曰不離陛下所問。帝默契。由是益重禪宗。師衢州須江徐氏。嗣馬祖。元和十三年正月入寂。敕謚慧覺禪師(舊
【現代漢語翻譯】 現代漢語譯本： 禮阇維（荼毗，火葬）之後，得到了兩顆舍利（śarīra，遺骨）。我（皋）為此事做了記錄，大概是這樣說的：天地元精通過五氣賦予萬物生命，即使是魚類、甲殼類、鳥類和獸類，也一定有能夠感受到清明英華和純粹之氣的。這些禽鳥類，學習著人類的語言，在不執著于念頭中領悟空相（śūnyatā），在死後留下真實的骨骼。大概是元聖（最初的聖人）示現，以此來感化人心吧。
憲宗（皇帝謚號）
純，順宗的長子。最初被封為廣陵王。永貞元年三月被立為皇太子。八月接受詔令即位。在位十五年，享年四十五歲。年號為元和（共十五年）。
丙戌年，元和元年春正月，太上皇駕崩。十月，詔令天下有道行的僧人，前往上都（首都）弘揚佛法。
丁亥年，元和二年。皇帝詔令信州（江東道）鵝湖山的大義禪師，進入麟德殿設定齋飯。召集各位高僧大德論道。皇帝親自聽取論義。有法師問道：『什麼是四諦（catvāri-ārya-satyāni，四聖諦）？』大義禪師說：『聖上您已經具備了一諦，那其餘三諦又在哪裡呢？』又問：『欲界（kāmadhātu）沒有禪定，禪定居住在**（此處原文有缺失）。那麼，此土（此地）憑藉什麼而立足呢？』大義禪師說：『法師只知道欲界沒有禪定，卻不知道禪定的境界沒有慾望。』法師問：『什麼是禪的意義？』大義禪師用手指指天空。法師無言以對。皇帝說：『法師講解了無窮的經論，卻對這一點尚且無可奈何。』大義禪師反過來問大家：『究竟以什麼為道？』有人回答說：『知者是道。』大義禪師說：『不可以智慧去知，不可以意識去認識，怎麼能說知者是道呢？』有人回答說：『沒有分別是道。』大義禪師說：『善於分辨諸法的現象，卻在第一義（paramārtha）上不動搖，怎麼能說沒有分別是道呢？』有人回答說：『四禪八定（catasra dhyānāni aṣṭa samāpattayaḥ）是道。』大義禪師說：『佛身是無為的，不落入任何數量之中，怎麼能說四禪八定是道呢？』又有幾個人提出自己的見解，大義禪師都隨機應變地為他們開導。皇帝問道：『什麼是佛性（Buddha-dhātu）的意義？』大義禪師說：『不離陛下所問。』皇帝默默地領悟了。從此更加尊重禪宗。大義禪師是衢州須江徐氏人，是馬祖（Mā-tsu Tao-i）的弟子。元和十三年正月圓寂。皇帝敕謚為慧覺禪師（舊
【English Translation】 English version: After the cremation (li she wei, referring to 荼毗, dhūpana in Sanskrit, meaning cremation), two śarīra (relics) were obtained. I (Gao) made a record of this matter, roughly saying: The primordial essence of heaven and earth endows all things with life through the five elements. Even among fish, shellfish, birds, and beasts, there must be those who can sense the clear and pure essence. These birds learn human language, comprehend the emptiness (śūnyatā) in non-attachment to thoughts, and leave behind their true bones after death. It is probably the manifestation of the primordial sage, using this to influence people's hearts.
Emperor Xianzong (posthumous title of the emperor)
Chun, the eldest son of Emperor Shunzong. He was initially enfeoffed as the Prince of Guangling. In the third month of the first year of Yongzhen, he was established as the Crown Prince. In the eighth month, he received the imperial edict and ascended the throne. He reigned for fifteen years and lived to the age of forty-five. The era name was Yuanhe (lasting fifteen years).
In the year of Bingxu, the first month of the spring of the first year of Yuanhe, the Retired Emperor passed away. In the tenth month, an edict was issued to all virtuous monks in the realm to go to the capital (Shangdu) to propagate the Dharma.
In the year of Dinghai, the second year of Yuanhe, the Emperor summoned the Chan Master Dayi of Goose Lake Mountain in Xinzhou (Jiangdong Circuit) to set up a vegetarian feast in the Linde Hall. He summoned all the eminent monks to discuss the Dharma. The Emperor personally listened to the discussions. A Dharma master asked: 'What are the Four Noble Truths (catvāri-ārya-satyāni)?' Chan Master Dayi said: 'Your Majesty already possesses one Truth, so where are the other three?' He further asked: 'The Desire Realm (kāmadhātu) has no dhyāna (meditative absorption), and dhyāna resides in ** (missing text in the original). So, what does this land rely on to stand?' Chan Master Dayi said: 'The Dharma master only knows that the Desire Realm has no dhyāna, but does not know that the realm of dhyāna has no desire.' The Dharma master asked: 'What is the meaning of Chan?' Chan Master Dayi pointed to the sky. The Dharma master was speechless. The Emperor said: 'The Dharma master has lectured on countless scriptures, yet is helpless with this one point.' Chan Master Dayi turned to the assembly and asked: 'Ultimately, what is the Way?' Someone answered: 'Knowing is the Way.' Chan Master Dayi said: 'It cannot be known by wisdom, nor can it be recognized by consciousness. How can you say that knowing is the Way?' Someone answered: 'No-discrimination is the Way.' Chan Master Dayi said: 'Being skilled at distinguishing the characteristics of all dharmas, yet remaining unmoved in the First Principle (paramārtha), how can you say that no-discrimination is the Way?' Someone answered: 'The Four Dhyanas and Eight Samadhis (catasra dhyānāni aṣṭa samāpattayaḥ) are the Way.' Chan Master Dayi said: 'The Buddha's body is unconditioned and does not fall into any numbers. How can you say that the Four Dhyanas and Eight Samadhis are the Way?' Several other people offered their views, and Chan Master Dayi skillfully enlightened them. The Emperor asked: 'What is the meaning of Buddha-nature (Buddha-dhātu)?' Chan Master Dayi said: 'It is not separate from what Your Majesty is asking.' The Emperor silently understood. From then on, he respected the Chan school even more. Chan Master Dayi was a Xu from Xujiang in Quzhou, and was a disciple of Mazu (Mā-tsu Tao-i). He passed away in the first month of the thirteenth year of Yuanhe. The Emperor posthumously conferred the title Huijue Chan Master (old
唐書傳燈錄)徑山舊祖圖曰。大義滏禪師。姓吳氏。
僧錄 元和二年二月。製法師端甫掌內殿法事儀。注錄左右街僧事。僧錄自甫而始(唐書舊史)。荊南城東天皇寺道悟禪師。唐協律郎符載撰碑曰。道悟。姓張氏。婺州東陽人。年十四出家。依明州大德祝髮。二十五受戒于杭州竹林寺。初參國一于徑山。留五年。代宗大曆十一年隱於四明大梅山。德宗建中初謁江西馬祖。二年參石頭乃大悟。遂隱當陽紫陵山。後於荊南城東天皇廢寺。僧靈鑒者請居。至是元和二年四月十三日。以背痛入滅。壽六十坐。三十五夏。法嗣三人。曰慧真。曰文賁。曰幽閑。今荊南城東有天皇巷存焉(五燈)。
戊子元和三年。詔懷暉禪師居京兆章敬寺。每召對麟德殿論道。是年入寂。敕謚大覺禪師。師泉州謝氏子。嗣馬祖(傳燈錄)。
荊南城西天王寺 道悟禪師。唐正議大夫戶部侍郎平章事荊南節度使丘玄素撰師碑曰。道悟渚宮人。姓崔氏。子玉之後胤也。年十五依長沙寺曇翥律師出家。二十三詣嵩山受戒。三十參石頭。賴沐指示曾未投機。次謁忠國師。年三十四與國師侍者應真南還。謁馬祖。祖曰。識取自心本來是佛。不屬漸次不假修持。體自如如萬德圓滿。師于言下大悟。祖囑之曰。汝往住持莫離舊處。師蒙旨
【現代漢語翻譯】 現代漢語譯本：徑山舊祖圖記載，大義滏禪師，俗姓吳。
僧錄記載，元和二年二月，朝廷下令法師端甫掌管內殿的法事儀式，並記錄左右街僧事。僧錄這一職位從端甫開始。（出自《唐書舊史》）荊南城東天皇寺的道悟禪師，唐朝協律郎符載撰寫碑文說：道悟，俗姓張，婺州東陽人。十四歲出家，依照明州的大德剃度。二十五歲在杭州竹林寺受戒。最初在徑山參拜國一禪師，停留五年。代宗大曆十一年隱居在四明大梅山。德宗建中初年拜見江西馬祖（Mazu，禪宗大師）。建中二年參拜石頭（Shitou，禪宗大師），於是大悟。便隱居在當陽紫陵山。後來在荊南城東天皇廢寺，僧人靈鑒請他居住。于元和二年四月十三日，因背痛圓寂。享年六十歲，僧臘三十五年。有三位法嗣，分別是慧真、文賁、幽閑。現在荊南城東還有天皇巷存在。（出自《五燈會元》）
戊子年元和三年，朝廷下詔懷暉禪師居住在京兆章敬寺。每次召見都在麟德殿論道。這年圓寂，朝廷追諡為大覺禪師。懷暉禪師是泉州謝氏之子，是馬祖的法嗣。（出自《傳燈錄》）
荊南城西天王寺的道悟禪師，唐朝正議大夫戶部侍郎平章事荊南節度使丘玄素撰寫禪師碑文說：道悟是渚宮人，姓崔，是子玉的後代。十五歲時依長沙寺的曇翥律師出家。二十三歲前往嵩山受戒。三十歲參拜石頭禪師，雖然得到指點但未能領悟。之後拜見忠國師（Zhong Guoshi，唐朝國師）。三十四歲時與國師的侍者應真一同南歸，拜見馬祖。馬祖說：『認識到自己的心本來就是佛，不屬於漸修，也不需要修持。本體自然如如不動，萬德圓滿。』道悟禪師在聽聞這些話后大悟。馬祖囑咐他說：『你前往住持，不要離開原來的地方。』道悟禪師領受了馬祖的旨意。
【English Translation】 English version: The old genealogy of Jing Mountain records that Dàyì Fǔ (大義滏) Zen Master, his secular surname was Wú (吳).
The Monastic Registry records that in the second year of Yuanhe (元和) (era), the second month, an imperial decree appointed Dharma Master Duānfǔ (端甫) to oversee the Dharma affairs ceremonies within the inner palace and to record the affairs of the monks on the left and right streets. The position of Monastic Registry began with Duānfǔ. (From the Old History of the Tang Dynasty). Dàowù (道悟) Zen Master of Tianhuang (天皇) Temple in the east of Jingnan (荊南) city, the Tang Dynasty's Xie Lü Lang (協律郎) Fú Zài (符載) wrote the inscription on his stele, saying: Dàowù, his secular surname was Zhāng (張), a native of Dōngyáng (東陽) in Wuzhou (婺州). He left home at the age of fourteen, taking tonsure under a virtuous monk in Mingzhou (明州). At twenty-five, he received the precepts at Zhulin (竹林) Temple in Hangzhou (杭州). Initially, he visited Guóyī (國一) at Jing Mountain, staying for five years. In the eleventh year of the Dàlì (大曆) era of Emperor Daizong (代宗), he secluded himself in Damei (大梅) Mountain in Siming (四明). At the beginning of the Jianzhong (建中) era of Emperor Dezong (德宗), he visited Mazu (馬祖) in Jiangxi (江西). In the second year of Jianzhong, he visited Shitou (石頭) and attained great enlightenment. He then secluded himself in Ziling (紫陵) Mountain in Dangyang (當陽). Later, at the abandoned Tianhuang Temple in the east of Jingnan city, the monk Língjiàn (靈鑒) invited him to reside there. On the thirteenth day of the fourth month of the second year of Yuanhe, he entered into Nirvana due to back pain. He lived to be sixty years old, with thirty-five years as a monk. He had three Dharma heirs: Huìzhēn (慧真), Wénbēn (文賁), and Yōuxián (幽閑). Today, there is still Tianhuang Lane in the east of Jingnan city. (From the Five Lamps)
In the year Wuzi (戊子), the third year of Yuanhe, an imperial edict ordered Zen Master Huáihuī (懷暉) to reside at Zhangjing (章敬) Temple in Jingzhao (京兆). Each time he was summoned to the Linde (麟德) Hall to discuss the Dao. He passed away that year and was posthumously named Great Enlightenment Zen Master. The master was a son of the Xie (謝) family of Quanzhou (泉州), a successor of Mazu. (From the Transmission of the Lamp)
Dàowù Zen Master of Tianwang (天王) Temple in the west of Jingnan city, the Tang Dynasty's Zhengyi Daifu (正議大夫), Hubu Shilang (戶部侍郎), Pingzhangshi (平章事), and Jīngnán Jiedushi (荊南節度使) Qiū Xuánsù (丘玄素) wrote the master's stele inscription, saying: Dàowù was a native of Zhugong (渚宮), his surname was Cui (崔), a descendant of Ziyu (子玉). At the age of fifteen, he left home under the guidance of Vinaya Master Tánzhù (曇翥) of Changsha (長沙) Temple. At twenty-three, he went to Song Mountain (嵩山) to receive the precepts. At thirty, he visited Shitou, but despite receiving instruction, he did not attain enlightenment. Later, he visited National Teacher Zhong (忠國師). At the age of thirty-four, he returned south with National Teacher Zhong's attendant Yingzhen (應真) and visited Mazu. Mazu said, 'Recognize that your own mind is originally Buddha, not belonging to gradual cultivation, nor requiring practice. The essence is naturally as it is, with myriad virtues complete.' Upon hearing these words, the master attained great enlightenment. Mazu instructed him, 'Go forth and reside, do not leave the old place.' The master received Mazu's decree.
已便返荊門。去郭不遠結草為廬。後節使顧問左右申其端緒。節使親往訪問。見其路隘車馬難通。極目荒榛曾未修整。因之怒其令人持師拋于流水。旌旆旋歸。居第火發莫可近向。聞空中聲曰。我是天王神。我是天王神。節使謝過拜禮。煙焰頓息。亟趍江際。見師水涯重伸懺悔。迎請在衙供養。于府西造寺。額曰天王。師居常稱云。快活快活臨將入寂。乃稱苦苦閻羅王來取伊也。院主云。和尚被節使拋向水中。神色不動如今何得恁么地。師舉枕子云。汝道當時是如今是。院主無對。師擲下枕子而逝。當此元和五年十月十三日也。壽八十二。坐六十三夏。嗣法一人。曰崇信(見五燈會元錄)。
庚寅元和五年三月。敕諫議孟簡補闕蕭俯。于醴泉寺監護譯經潤文(唐書舊史)。
龐居士 襄州居士龐蘊者。衡州衡陽縣人也。字道玄。世本業儒。少悟塵勞。志求真諦。德宗貞元初謁石頭遷禪師。乃問不與萬法為侶者是甚麼人。頭以手掩其口。豁然有省。后與丹霞天然禪師為友。一日石頭問曰。日用事作么生。士曰。若問日用事即無開口處。乃呈偈曰。日用事無別。唯吾自偶諧。頭頭非取捨。處處沒張乖。朱紫誰為號。丘山絕點埃。神通並妙用。運水及搬柴。頭然之。既而頭曰。子以緇邪素邪。士曰愿從所慕。遂
【現代漢語翻譯】 現代漢語譯本： 於是（他）便返回荊門。離開城郭不遠，結草為廬而居。後來節度使的幕僚向他稟報了事情的始末。節度使親自前去拜訪，見道路狹窄，車馬難以通行，放眼望去，荒草叢生，未經修整。因此惱怒，命令手下將這位禪師拋入流水之中。節度使的儀仗隊隨即返回，（節度使的）住所突然起火，無法靠近。聽到空中有聲音說：『我是天王神（護法神）。我是天王神。』節度使謝罪拜禮，火焰立刻熄滅。急忙趕到江邊，見禪師在水邊，再次懺悔。迎請禪師到衙署供養，在府衙西邊建造寺廟，題額為『天王』。禪師平時常說：『快活！快活！』臨近圓寂時，卻說：『苦啊！苦啊！閻羅王來抓我了。』院主說：『和尚您被節度使拋入水中時，神色不變，如今怎麼會這樣呢？』禪師舉起枕頭說：『你說當時是這樣，還是現在是這樣？』院主無言以對。禪師放下枕頭而逝。時間是元和五年十月十三日。享年八十二歲，坐禪六十三年。有一位嗣法弟子，名叫崇信（見《五燈會元》記載）。
庚寅年，元和五年三月，皇帝下詔，命令諫議大夫孟簡、補闕蕭俯在醴泉寺監護翻譯佛經，負責潤色文字（《唐書·舊史》記載）。
龐居士（在家修行的佛教徒）：襄州居士龐蘊（人名），是衡州衡陽縣人。字道玄。世代以儒學為業。年輕時領悟到世俗的煩惱，立志尋求真諦。唐德宗貞元初年，拜謁石頭遷禪師（人名）。於是問道：『不與萬法為侶的是什麼人？』石頭禪師用手摀住他的嘴。龐蘊豁然開悟。後來與丹霞天然禪師（人名）為友。一日，石頭禪師問道：『你每天的日常事務是怎樣的？』龐蘊說：『如果問我每天的日常事務，我就無從開口。』於是呈上一偈：『日用事無別，唯吾自偶諧。頭頭非取捨，處處沒張乖。朱紫誰為號，丘山絕點埃。神通並妙用，運水及搬柴。』石頭禪師認可了他的說法。不久，石頭禪師問：『你打算穿僧人的緇衣，還是穿居士的素衣？』龐蘊說：『我願意追隨我所仰慕的。』於是
【English Translation】 English version: Then, he returned to Jingmen. Not far from the outer city, he built a thatched hut to live in. Later, the staff of the Jiedushi (military governor) reported the whole story to him. The Jiedushi personally went to visit him, and seeing that the road was narrow and difficult for carriages and horses to pass, and that the wilderness was overgrown with weeds and had not been repaired, he became angry and ordered his men to throw the master into the flowing water. The Jiedushi's entourage then returned, and a fire suddenly broke out in the Jiedushi's residence, making it impossible to approach. A voice was heard in the air saying, 'I am the Heavenly King God (Dhrtarastra). I am the Heavenly King God.' The Jiedushi apologized and bowed, and the flames immediately subsided. He hurried to the riverbank and saw the master by the water's edge, and again repented. He welcomed the master to the yamen (government office) for offerings, and built a temple west of the yamen, naming it 'Heavenly King Temple'. The master often said, 'Happy! Happy!' But as he approached his death, he said, 'Bitter! Bitter! Yama (the King of Hell) has come to take me.' The abbot said, 'Venerable monk, when you were thrown into the water by the Jiedushi, your expression did not change. How can you be like this now?' The master raised his pillow and said, 'Do you say it was like that then, or is it like this now?' The abbot had no answer. The master threw down the pillow and passed away. This was on the thirteenth day of the tenth month of the fifth year of Yuanhe. He lived to be eighty-two years old and had been meditating for sixty-three years. He had one Dharma heir, named Chongxin (as recorded in the Wudeng Huiyuan).
In the year Gengyin, the fifth year of Yuanhe (810 AD), in the third month, the emperor ordered Jianyi Daifu (Adviser) Meng Jian and Buque (Remonstrator) Xiao Fu to supervise the translation of scriptures and refine the text at Liquan Temple (as recorded in the Old History of the Tang Dynasty).
Pang Jushi (Lay Buddhist): Pang Yun (name), a lay Buddhist of Xiangzhou, was a native of Hengyang County, Hengzhou. His courtesy name was Daoxuan. His family had been Confucian scholars for generations. In his youth, he realized the troubles of the world and aspired to seek the true meaning. In the early years of the Zhenyuan period of Emperor Dezong of Tang, he visited Zen Master Shitou Qian (name). He asked, 'What kind of person is not associated with the myriad dharmas?' Shitou covered his mouth with his hand. Pang Yun suddenly became enlightened. Later, he became friends with Zen Master Danxia Tianran (name). One day, Shitou asked, 'What are your daily affairs?' Pang Yun said, 'If you ask me about my daily affairs, I have nothing to say.' Then he presented a verse: 'Daily affairs are no different, only I am in harmony with myself. In every instance, there is no taking or rejecting; in every place, there is no contrivance. Who cares for titles and ranks? The mountains are free from dust. Supernatural powers and wondrous functions are nothing more than carrying water and chopping wood.' Shitou approved of his words. Soon after, Shitou asked, 'Do you intend to wear the black robes of a monk or the white robes of a layman?' Pang Yun said, 'I wish to follow what I admire.'
不剃染。后參馬祖問曰。不與萬法為侶者是甚麼人。祖曰。待汝一口吸盡西江水即向汝道。士于言下頓悟玄旨。遂廁祖之門徒焉。乃留駐參承二載。有偈曰。有男不婚。有女不嫁。大家團欒。頭共說無生話。機辯捷出。諸方向之。至是元和六年北遊襄漢隨處而居。有女名靈照。賣竹漉籬以供朝夕。士坐次問靈照。古人道明明。百草頭明明。祖師意如何會。女曰。老老大大作這個語話。士曰。爾作么生。女曰。明明百草頭。明明祖師意。士乃笑。士因下橋被摟。女見亦去士邊倒。士曰。爾作甚麼。女曰。見爺倒地。靈照相扶。士將入滅。謂靈照曰。視日早晚及午以報。照遽報日已中矣而有蝕也。士出戶觀。靈照即登父座合掌坐亡。士笑曰。我女鋒捷矣。於是更延七日。州牧于公頔聞之來問。士謂之曰。但願空諸所有。慎勿實諸所無。好住世間皆如影響。言訖枕公膝而化。遺命焚棄于江湖中。龐婆走田中。謂其子龐大曰。汝父死矣。龐大笑曰。嗄倚鋤亦脫去。婆曰。汝更愚癡。既為焚燒畢。婆乃遍別鄉閭。歸隱之自後。莫知其所自。有詩偈三百餘篇傳於世。緇白傷悼。謂禪門龐居士。即毗耶凈名也(傳燈龐傳)。
壬辰元和七年夏六月。大水為陰盈之象。帝出宮女三百車(唐書)。
辦食飛走 元和八年。法
【現代漢語翻譯】 現代漢語譯本 不剃髮也不染色的龐蘊（Páng Yùn）。後來參訪馬祖（Mǎzǔ，禪宗大師）問道：『不與萬法為伴侶的是什麼人？』馬祖說：『等你一口吸盡西江水，我就告訴你。』龐蘊在言下頓悟玄妙的旨意，於是列于馬祖的門徒之中。便留下來參學侍奉兩年。他有偈語說：『有男不婚，有女不嫁，大家團欒，頭共說無生話。』他機智善辯，各方人士都向他請教。到了元和六年，他北遊襄漢，隨處居住。他有個女兒名叫靈照（Língzhào）。靠賣竹製的漉籬來供給早晚的生計。龐蘊有一次坐著問靈照：『古人說道明明，百草頭明明，祖師意如何會？』靈照說：『老老大大作這個語話。』龐蘊說：『你作么生？』靈照說：『明明百草頭，明明祖師意。』龐蘊於是笑了。龐蘊因為下橋時被人摟抱，靈照看見也跑到龐蘊身邊倒下。龐蘊說：『你作甚麼？』靈照說：『見爺倒地。』靈照攙扶他。龐蘊將要入滅時，告訴靈照說：『看太陽的早晚，到了中午就告訴我。』靈照隨即報告說太陽已經到中午了，而且有日蝕。龐蘊走出戶外觀看，靈照隨即登上父親的座位，合掌坐化。龐蘊笑著說：『我女鋒捷矣。』於是又延續了七天。州牧于公頔（Yú Gōngdí）聽說了這件事前來問候。龐蘊對他說：『但願空諸所有，慎勿實諸所無。好住世間皆如影響。』說完便枕在於公頔的膝上而去世。遺命將他的屍體焚燒后撒在江湖中。龐婆（Páng Pó）跑到田里，對她的兒子龐大（Páng Dà）說：『你父親死了。』龐大笑著說：『嗄倚鋤亦脫去。』龐婆說：『你更愚癡。』焚燒完畢后，龐婆便遍別鄉里，歸隱而去，自此以後，沒有人知道她的去處。他有詩偈三百餘篇流傳於世。僧俗都傷心哀悼，稱他為禪門龐居士，就是毗耶離城的維摩詰（Vímokṣa）。（傳燈龐傳） 壬辰元和七年夏六月，大水是陰氣過盛的象徵。皇帝拿出宮女三百車（唐書）。 辦食飛走 元和八年 法
【English Translation】 English version Páng Yùn, who neither shaved his head nor dyed his robes. Later, he visited Mǎzǔ (a Chan master) and asked: 'What kind of person is it who does not associate with the myriad dharmas?' Mǎzǔ said: 'When you have swallowed all the water of the West River in one gulp, I will tell you.' Páng Yùn had a sudden enlightenment of the profound meaning upon hearing these words, and thus became one of Mǎzǔ's disciples. He stayed to study and serve for two years. He had a verse saying: 'Sons do not marry, daughters do not wed, everyone gathers together, heads together discussing the un-born.' He was quick-witted and eloquent, and people from all directions came to him for guidance. In the sixth year of the Yuán Hé era, he traveled north to Xiāng Hàn, residing wherever he pleased. He had a daughter named Língzhào. She supported their livelihood morning and evening by selling bamboo filtering baskets. Once, Páng Yùn sat and asked Língzhào: 'The ancients said, 'Clearly, the myriad plants are clear.' How do you understand the meaning of the Patriarch?' Língzhào said: 'Old and big, making such words.' Páng Yùn said: 'What do you do?' Língzhào said: 'Clearly, the myriad plants are clear, clearly, the meaning of the Patriarch.' Páng Yùn then laughed. Páng Yùn was embraced by someone while going down a bridge, and Língzhào, seeing this, also fell down beside Páng Yùn. Páng Yùn said: 'What are you doing?' Língzhào said: 'Seeing father fall to the ground.' Língzhào helped him up. When Páng Yùn was about to enter Nirvana, he told Língzhào: 'Watch the time of day, and when it is noon, tell me.' Língzhào immediately reported that the sun was already at noon, and there was an eclipse. Páng Yùn went out to look, and Língzhào immediately ascended her father's seat, put her palms together, and passed away while sitting. Páng Yùn laughed and said: 'My daughter is sharp!' Then he extended his life for seven more days. Yú Gōngdí, the governor of the state, heard of this and came to inquire. Páng Yùn said to him: 'Only wish to empty all that is possessed, and be careful not to fill all that is not possessed. It is good to dwell in the world like a reflection.' After saying this, he rested his head on Yú Gōngdí's lap and passed away. He left instructions to burn his body and scatter the ashes in the rivers and lakes. Páng Pó ran to the fields and said to her son Páng Dà: 'Your father is dead.' Páng Dà laughed and said: 'Ah, leaning on the hoe, I also let go.' Páng Pó said: 'You are even more foolish.' After the cremation, Páng Pó bid farewell to the villagers and went into seclusion, and from then on, no one knew where she went. He had more than three hundred verses and poems that were passed down to the world. Monks and laypeople mourned him, calling him the lay Buddhist Páng Yùn of the Chan school, who was Vímokṣa (Vímokṣa, Vimalakirti) of Vaisali. (Transmission of the Lamp, Biography of Páng) In the sixth month of summer in the seventh year of Yuán Hé, which was the year of Rénchén, the great flood was a symbol of the excess of Yin energy. The emperor took out three hundred carts of palace women (from the Book of Tang). Prepare food and fly away. Eighth year of Yuanhe. Dharma
師智辯悟解絕倫。然寡徒侶。偶有耆宿閱辯著述乃曰。汝識至高頗符佛意。今寡徒眾蓋缺人緣耳。佛猶不能度無緣。況初心者乎。可辦食佈施飛走。卻後二十年當自有眾。辯如其教炊米散郊外。感鳥大集搏飯。辯祝曰。食吾飯者愿為法侶。后二十年辯往鄴城開講。座下有眾千餘人。皆年少比丘(本傳並感應錄)。
北山錄 北山法師神清著。盛行於世。至是元和九年清入寂。
百丈山 江西隆興路(古洪州也)禪師名懷海。福州長樂王氏子丱歲離塵。三學該練。屬馬祖闡化江西。乃傾心依附。與西堂智藏南泉普愿同號入室。時三大士化門為角立焉。師上堂曰。靈光獨耀迥脫根塵。體露真常不拘文字。心性無染本自圓成。但離妄緣即如如佛。師創立叢林儀軌。名曰清規。至是元和九年正月十三日歸寂。壽九十五歲。敕謚大智禪師。塔曰大寶勝輪。師嗣馬祖(傳燈)。
清規 百丈山大智海禪師創立也。猶佛之律條。動靜云爲折旋俯仰莫可犯也。叢林尊行之。又有日用小清規。永明壽禪師所作也。
元和九年正月。柳子厚作南嶽大明律師碑。其略曰。儒以禮立仁義。無之則壞。佛以律持定慧。去之則喪。是以離禮于仁義者不可與言儒。異律于定慧者不可與言佛。達是道者惟大明師。凡浮圖之道衰
。其徒必小律而去經。大明恐焉。於是究戒律而大法以立。通經教而奧義以修。凡衣服器用動有師法。言語行止皆為物軌。全文載柳集。
鳥窠禪師 諱道林。杭州富陽潘氏子。母朱氏誕時異香光明滿室。因名曰香光。九歲出家。二十一于荊州果愿寺受戒。后詣長安西明寺復禮法師。學華嚴經起信論。禮示以真妄頌。俾修禪那。師問曰。初云何觀。云何用心。禮久而無言。師三禮而退。屬代宗詔徑山道欽禪師至闕。師就得以謁之。契悟心要。及南歸錢塘孤山永福寺。有辟支佛塔。時道俗共為法會。師振錫而入。有靈隱寺韜光禪師曰。此之法會何以作聲。師曰。無聲誰知是會。后見西湖之北秦望山有長松枝葉繁茂盤屈如蓋。遂棲止其上。故時人謂之鳥窠禪師。有鵲巢于側。人又曰鵲巢和尚。至是元和間。白侍郎居易由中書舍人出刺杭州。聞師之道。因見師棲止巢上。乃問曰。師住處甚險。師曰。大守危險尤甚。曰弟子位鎮山河何險之有。師曰。薪火相交識性不停得非險乎。曰佛法大意如何。師曰。諸惡莫作眾善奉行。曰三歲孩兒也解恁么道。師曰。三歲孩兒雖道得。八十翁翁行不得。侍郎欽嘆。數從問道。乃起竹閣于湖上近師之居。以便朝夕之參益。竹閣者今曰廣化寺。侍郎遺像存焉。師於穆宗長慶四年二月十日
【現代漢語翻譯】 現代漢語譯本：他的弟子必定輕視戒律而拋棄經典，達官顯貴對此感到擔憂。於是深入研究戒律，從而使大法得以確立；通曉經典教義，從而使深奧的義理得以修明。凡是穿的衣服、用的器具，一舉一動都有師法可循；一言一行，都成為人們傚法的準則。全文記載在柳宗元的文集中。
鳥窠禪師（Niǎokē Chánshī，鳥窠禪師）：名諱道林（Dàolín），杭州富陽人潘氏之子。母親朱氏生他時，異香滿室，光明照耀，因此取名為香光（Xiāngguāng）。九歲出家，二十一歲在荊州果愿寺受戒。後來到長安西明寺拜覆禮法師為師，學習《華嚴經》和《起信論》。復禮法師向他展示了《真妄頌》，讓他修習禪定。禪師問道：『最初應該如何觀想？應該如何用心？』復禮法師沉默良久沒有說話。禪師三次行禮後退下。恰逢唐代宗詔令徑山道欽禪師到朝廷，禪師便得以拜見他，領悟了心要。之後南歸錢塘，住在孤山永福寺。那裡有一座辟支佛塔（bìzhīfó tǎ，辟支佛塔）。當時道士和俗人共同舉辦佛法集會，禪師拄著錫杖走了進去。靈隱寺的韜光禪師說：『這個佛法集會為何發出聲響？』禪師說：『沒有聲音誰知道這是集會？』後來他看到西湖北面的秦望山有一棵高大的松樹，枝葉繁茂，盤曲如傘蓋，於是就在樹上棲息。所以當時的人稱他為鳥窠禪師。有喜鵲在他旁邊築巢，人們又稱他為鵲巢和尚。到了唐穆宗元和年間，白居易（Bái Jūyì）侍郎由中書舍人被調任為杭州刺史，聽說了禪師的道行，因為看到禪師棲息在樹巢上，就問道：『禪師住的地方很危險。』禪師說：『太守的危險更加嚴重。』白居易說：『弟子位鎮山河，有什麼危險呢？』禪師說：『薪火相交，識性不停，難道不是危險嗎？』白居易問：『佛法的大意是什麼？』禪師說：『諸惡莫作，眾善奉行。』白居易說：『三歲的小孩也懂得這樣說。』禪師說：『三歲的小孩雖然說得出，八十歲的老翁卻做不到。』白居易侍郎欽佩讚歎，多次向他請教。於是他在湖上靠近禪師居住的地方建造了一座竹閣，以便早晚參拜請益。這座竹閣就是今天的廣化寺。白居易侍郎的畫像還儲存在那裡。禪師于唐穆宗長慶四年二月十日
【English Translation】 English version: His disciples would surely belittle the precepts and abandon the scriptures, causing great concern among the dignitaries. Therefore, he delved into the precepts, thereby establishing the Great Dharma; he mastered the teachings of the scriptures, thereby cultivating the profound meanings. In all matters of clothing and utensils, every action had a master's way to follow; every word and deed became a model for people to emulate. The full text is recorded in the collected works of Liu Zongyuan.
Chan Master Nioke (Niǎokē Chánshī, Bird's Nest Chan Master), whose personal name was Daolin (Dàolín), was the son of the Pan family of Fuyang, Hangzhou. When his mother, Zhu, gave birth to him, the room was filled with an unusual fragrance and radiant light, so he was named Xiangguang (Xiāngguāng, Fragrant Light). He left home at the age of nine and received the precepts at Guoyuan Temple in Jingzhou at the age of twenty-one. Later, he went to Ximing Temple in Chang'an to study with Dharma Master Fuli, learning the Avatamsaka Sutra and the Awakening of Faith. Dharma Master Fuli showed him the 'Treatise on Truth and Falsehood,' instructing him to practice meditation. The Chan Master asked, 'How should one contemplate initially? How should one use the mind?' Dharma Master Fuli remained silent for a long time. The Chan Master bowed three times and withdrew. It happened that Emperor Daizong of the Tang Dynasty summoned Chan Master Daoqin of Jingshan to the court, and the Chan Master was able to meet him and comprehend the essence of the mind. Later, he returned south to Qiantang and resided at Yongfu Temple on Gushan Mountain. There was a Pratyekabuddha Stupa (bìzhīfó tǎ, Pratyekabuddha Stupa) there. At that time, Daoists and laypeople were jointly holding a Dharma assembly, and the Chan Master entered with his staff. Chan Master Taoguang of Lingyin Temple said, 'Why is this Dharma assembly making noise?' The Chan Master said, 'Without sound, who would know it is an assembly?' Later, he saw a tall pine tree on Qinwang Mountain north of West Lake, with lush branches and leaves coiling like a canopy, so he took up residence on the tree. Therefore, people at that time called him Chan Master Nioke (Bird's Nest Chan Master). A magpie built a nest next to him, and people also called him Magpie Nest Monk. During the Yuanhe era of Emperor Muzong of the Tang Dynasty, Vice Minister Bai Juyi (Bái Jūyì) was transferred from the Secretariat Drafter to serve as the Prefect of Hangzhou. He heard of the Chan Master's virtue and, seeing the Chan Master residing in the tree nest, asked, 'Master, your dwelling is very dangerous.' The Chan Master said, 'The Prefect's danger is even greater.' Bai Juyi said, 'Your disciple is in a position to govern the mountains and rivers, what danger is there?' The Chan Master said, 'The interaction of fuel and fire, the unceasing nature of consciousness, is that not dangerous?' Bai Juyi asked, 'What is the main idea of the Buddha Dharma?' The Chan Master said, 'Do no evil, practice all good.' Bai Juyi said, 'A three-year-old child also knows how to say that.' The Chan Master said, 'A three-year-old child may be able to say it, but an eighty-year-old man cannot do it.' Vice Minister Bai Juyi admired and praised him, and repeatedly sought his teachings. Therefore, he built a bamboo pavilion on the lake near the Chan Master's residence, so that he could pay his respects and seek guidance morning and evening. This bamboo pavilion is now Guanghua Temple. The portrait of Vice Minister Bai Juyi is still preserved there. The Chan Master on the tenth day of the second month of the fourth year of Changqing during the reign of Emperor Muzong of the Tang Dynasty
告侍者曰。吾今報盡。言訖跏趺而化。敕謚圓修禪師。師嗣國一欽禪師。四祖旁派(傳燈)。
布氏侍者 法名會通。姓吳(俗名元卿)為供奉官。元和十年一日奏帝曰。臣幼不食葷。志願從釋浹旬蒙詔許出家。尋母患歸杭州鄉里。趍謁鳥窠禪師于湖上。愿求剃度。窠曰。今時為僧鮮有精苦者。行多浮濫。卿曰。本凈非琢磨。元明不隨照。窠曰。汝若了凈智妙圓體自空寂。即真出家。元卿確請。窠乃與披剃具戒。法名會通。侍窠年久。忽辭窠曰。諸方學佛法去。窠曰。佛法此間亦有些子。通曰。請和尚佛法。窠于身上拈起布毛吹之。通頓悟玄旨。遂不遊行。雅號布毛侍者。建伽藍于喜鵲寺之東葛嶺之西塢曰招賢(傳燈錄)。
丙申元和十一年。江州歸宗寺智常禪師目有重瞳。用藥手按摩。久而目眥俱赤。因號赤眼歸宗。江州刺史李渤問曰。芥子納須彌莫妄談否。師曰。人傳使君讀萬卷書是否。李曰然。師曰。使君自頂至踵如椰子大。萬卷向甚處著。渤俯首有省。師歿。有嗣法者甚盛師嗣馬祖。
馬郎婦 觀世音也。元和十二年。菩薩大慈悲力欲化陜右。示現為美女子。乃之其所。人見其姿貌風韻欲求為配。女曰。我亦欲有歸。但一夕能誦普門品者事之。黎明徹誦者二十輩。女曰。女子一身豈能配眾
【現代漢語翻譯】 現代漢語譯本： 告訴侍者說：『我如今報盡了。』說完就結跏趺坐而逝。朝廷追諡為圓修禪師。圓修禪師是國一欽禪師的法嗣，屬於四祖道信旁支（《傳燈錄》）。 布氏侍者，法名會通，俗姓吳（俗名元卿），原為供奉官。元和十年，有一天上奏皇帝說：『臣從小不吃葷，志願出家為僧已經很久，蒙受皇上恩準出家。』不久母親生病，他回到杭州鄉里，前去拜見鳥窠禪師于湖上，請求剃度。鳥窠禪師說：『現在當和尚的很少有精進刻苦的人，行為大多浮誇氾濫。』會通說：『本性清凈並非雕琢而成，原本的光明不會隨著照耀而改變。』鳥窠禪師說：『你如果了悟清凈智慧，妙圓之體自然空寂，那就是真正的出家。』元卿懇切請求，鳥窠禪師於是為他剃度授戒，法名會通。會通侍奉鳥窠禪師很久。忽然向鳥窠禪師告辭說：『我要到各處去學習佛法。』鳥窠禪師說：『佛法這裡也有一些。』會通說：『請和尚開示佛法。』鳥窠禪師從身上拈起一根布毛，吹了一下。會通頓時領悟玄妙的旨意，於是不再遊方。雅號布毛侍者。在喜鵲寺的東面，葛嶺的西面，山塢中建造伽藍，名為招賢（《傳燈錄》）。 丙申元和十一年，江州歸宗寺的智常禪師，眼睛裡有雙重瞳仁，用藥物治療，很久之後眼眶都變紅了，因此號稱赤眼歸宗。江州刺史李渤問道：『芥子能容納須彌山，不要胡說吧？』智常禪師說：『人們都說使君讀了萬卷書，是這樣嗎？』李渤回答：『是的。』智常禪師說：『使君從頭頂到腳跟像椰子那麼大，萬卷書放在哪裡呢？』李渤聽后低頭有所領悟。智常禪師圓寂后，有很多嗣法的弟子，非常興盛。智常禪師是馬祖道一的法嗣。 馬郎婦，是觀世音菩薩的化身。元和十二年，菩薩以大慈悲力想要教化陜右一帶的民眾，示現為美麗的女子，來到了那裡。人們看到她的姿容風韻，都想娶她為妻。女子說：『我也想有個歸宿，但誰能在一夜之間背誦《普門品》，我就嫁給誰。』黎明時分，能夠完整背誦的人有二十個。女子說：『我一個人怎麼能嫁給這麼多人呢？』
【English Translation】 English version: The attendant was told, 'My retribution is now complete.' After saying this, he sat in the lotus position and passed away. He was posthumously granted the title of Chan Master Yuanxiu. The master was a Dharma heir of Chan Master Guoyi Qin, a collateral line of the Fourth Patriarch Daoxin (Transmission of the Lamp). Attendant Bu, Dharma name Huitong, surname Wu (secular name Yuanqing), was originally a court official. In the tenth year of Yuanhe, one day he reported to the emperor, 'Since childhood, I have not eaten meat, and I have long aspired to become a monk. I was granted permission by Your Majesty to leave home.' Soon after, his mother fell ill, and he returned to his hometown in Hangzhou, where he went to visit Chan Master Niaoke on the lake, requesting ordination. Chan Master Niaoke said, 'Nowadays, there are few monks who are diligent and assiduous; most of their actions are frivolous and excessive.' Huitong said, 'The original nature is pure and not crafted; the original brightness does not change with illumination.' Chan Master Niaoke said, 'If you understand the pure wisdom, the wondrous and perfect body is naturally empty and still; that is true renunciation.' Yuanqing earnestly requested, and Chan Master Niaoke then ordained him, giving him the Dharma name Huitong. Huitong served Chan Master Niaoke for a long time. Suddenly, he bid farewell to Chan Master Niaoke, saying, 'I am going to various places to study the Buddha Dharma.' Chan Master Niaoke said, 'There is also some Buddha Dharma here.' Huitong said, 'Please, Master, instruct me in the Buddha Dharma.' Chan Master Niaoke picked up a piece of cloth fluff from his body and blew on it. Huitong instantly understood the profound meaning and thus no longer wandered. He was affectionately known as Attendant Cloth Fluff. He built a monastery in the mountain valley east of Magpie Temple and west of Ge Ridge, named Zhaoxian (Transmission of the Lamp). In the eleventh year of Yuanhe (Bing Shen year), Chan Master Zhichang of Guizong Temple in Jiangzhou had double pupils in his eyes. He used medicine to treat them, and after a long time, his eye sockets turned red, hence the name Red-Eyed Guizong. Li Bo, the governor of Jiangzhou, asked, 'Can a mustard seed contain Mount Sumeru (Xumi, the central mountain in Buddhist cosmology)? Don't speak nonsense!' The master said, 'People say that Your Excellency has read ten thousand books, is that so?' Li Bo replied, 'Yes.' The master said, 'Your Excellency, from head to toe, is the size of a coconut. Where do you put the ten thousand books?' Li Bo lowered his head and had an awakening. After Chan Master Zhichang passed away, he had many Dharma heirs, who were very prosperous. Chan Master Zhichang was a Dharma heir of Mazu Daoyi. Ma Langfu (Ma's Bride), is an incarnation of Avalokiteshvara (Guanshiyin, the Bodhisattva of Compassion). In the twelfth year of Yuanhe, the Bodhisattva, with great compassion, wanted to transform the people of Shanxi Province, so she manifested as a beautiful woman and came to that place. People saw her beauty and charm and wanted to marry her. The woman said, 'I also want to have a home, but whoever can recite the 'Universal Gate Chapter' (Pumenpin, a chapter of the Lotus Sutra) in one night, I will marry him.' At dawn, there were twenty people who could recite it completely. The woman said, 'How can one woman marry so many people?'
。可誦金剛經。至旦通者猶十數人。女復不然。其請更授以法華經七卷。約三日通至期。獨馬氏子能通經。女令具禮成姻。馬氏迎之。女曰。適體中不佳。俟少安相見。客未散而女死。乃即壞爛葬之。數日有老僧。仗錫謁馬氏。問女所由。馬氏引之葬所。僧以錫撥之。尸已化唯黃金鎖子之骨存焉。僧錫挑骨謂眾曰。此聖者。憫汝等障重故垂方便化汝耳。宜善思因免墮苦海。語已飛空而去。自此陜右奉佛者眾。泉州粲和尚贊曰。豐姿窈窕鬢欹斜。賺殺郎君念法華。一把骨頭挑去後。不知明月落誰家(觀世音菩薩感應傳)。
清涼國師 清涼大統國師澄觀。始見於則天萬歲通天元年。至順宗在東宮之時。聞法解悟。以心要問於國師。師答之。略曰。至道本乎其心。心法本乎無住。無住心體靈知不昧。性相寂然包含德用。迷現量則惑苦紛然。悟真性則空明廓徹。雖即心即佛唯證者方知。然有證有知則慧日沉沒于有地。若無照無悟則昏云掩蔽于空門。若一念不生則前後際斷。照體獨立。物我皆如。直造心源無智無得。然迷悟相依真妄相待。若求真去妄如棄影勞形。若體妄即真似處陰影滅。若無心忘照則萬慮俱捐。若任運寂知則眾行爰啟。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。言止則雙亡知寂。論
【現代漢語翻譯】 現代漢語譯本 可以誦讀《金剛經》，到第二天早上能背誦的人還有十幾個。女子說不行，請求改授《法華經》七卷，約定三天內背誦。到期后，只有馬家的兒子能背誦。女子命人備好禮儀，完成婚事。馬家迎娶她，女子說：『我身體不適，等稍微好些再相見。』客人還沒散去，女子就死了，於是就地草草埋葬了。幾天後，有個老和尚拄著錫杖拜訪馬家，詢問女子的情況。馬家帶他到埋葬的地方。和尚用錫杖撥開墳墓，屍體已經腐爛，只剩下黃金鎖子般的骨頭。和尚用錫杖挑起骨頭對眾人說：『這位是聖者，憐憫你們業障深重，所以垂示方便來教化你們。應該好好思考因果，以免墮入苦海。』說完就飛向空中離去。從此，陜右地區信奉佛教的人很多。泉州粲和尚讚歎說：『豐滿的身姿，窈窕的體態，鬢髮傾斜，迷倒了郎君，讓他念誦《法華經》。一把骨頭挑走之後，不知明月會落在誰家？』（出自《觀世音菩薩感應傳》）。
清涼國師 清涼大統國師澄觀，最早出現在則天萬歲通天元年。到順宗在東宮的時候，聽聞佛法後有所領悟，用修心的要點向國師請教。國師回答說，大意是：至高的道原本在於心，心法原本在於無住。無住的心體，靈明覺知而不昏昧，自性與現象寂靜安然，包含著德行與作用。迷惑于現量，就會被迷惑和痛苦所困擾；領悟到真性，就會空明廓徹。雖然說即心即佛，只有證悟者才能真正明白。然而，如果執著于證悟和知見，智慧之光就會沉沒于有為之地；如果沒有觀照和領悟，昏暗的烏雲就會遮蔽空性之門。如果一念不生，那麼過去和未來之間的界限就會斷絕，觀照的本體獨立存在，萬物與我皆如如不動，直達心源，沒有智慧也沒有得失。然而，迷惑和覺悟相互依存，真實和虛妄相互對待。如果想要追求真實而去除虛妄，就像拋棄影子而徒勞奔波；如果體認虛妄即是真實，就像身處陰影之中，陰影自然消滅。如果沒有心，忘記觀照，那麼所有的思慮都會消失；如果任運自然，寂靜而覺知，那麼所有的行為都會由此開啟。放曠自在，任其來去，靜靜地觀察覺知其源頭和流向。言語和沉默都不失去玄妙的真諦，行動和靜止都沒有離開法界。言語停止，那麼知見和寂靜都消失；論
【English Translation】 English version They could recite the Vajra Sutra. By the next morning, more than ten people could recite it fluently. The woman said it was not enough and requested to be taught the seven volumes of the Lotus Sutra, promising to master it in three days. When the time came, only the son of the Ma family could recite the sutra. The woman ordered that proper rituals be prepared to complete the marriage. The Ma family welcomed her, but the woman said, 'I am not feeling well. I will see you when I feel better.' Before the guests had dispersed, the woman died and was hastily buried on the spot. Several days later, an old monk with a staff visited the Ma family and inquired about the woman. The Ma family led him to the burial site. The monk used his staff to open the grave. The body had already decayed, leaving only bones like golden locks. The monk raised the bones with his staff and said to the crowd, 'This is a sage who, out of compassion for your heavy karmic obstacles, manifested this expedient to teach you. You should reflect well on cause and effect to avoid falling into the sea of suffering.' After speaking, he flew into the sky and departed. From then on, many people in the Shanxi area believed in Buddhism. The Venerable Can of Quanzhou praised, 'A full figure, a graceful posture, with her hair askew, she captivated the young man, making him recite the Lotus Sutra. After the bones were picked away, who knows where the bright moon will fall?' (From 'Accounts of Avalokiteśvara's Responses').
National Teacher Qingliang National Teacher Qingliang, also known as Great National Teacher Cheng Guan, first appeared in the first year of Empress Zetian's Wansui Tongtian reign. When Emperor Shunzong was in the Eastern Palace, he gained some understanding after hearing the Dharma and asked the National Teacher about the essentials of cultivating the mind. The National Teacher replied, roughly: 'The supreme Dao originates in the mind, and the Dharma of the mind originates in non-abiding. The mind-essence of non-abiding is spiritually aware and not obscured, its nature and characteristics are serene and contain virtue and function. Being deluded by present appearances leads to confusion and suffering; realizing the true nature leads to emptiness and clarity. Although it is said that the mind is Buddha, only those who have attained realization truly understand. However, if one clings to realization and knowledge, the light of wisdom will sink into the realm of conditioned existence. If there is no illumination or understanding, dark clouds will obscure the gate of emptiness. If a single thought does not arise, then the boundaries between past and future are severed, and the essence of illumination stands alone. All things and I are as they are, directly reaching the source of the mind, without wisdom or attainment. However, delusion and enlightenment depend on each other, and truth and falsehood are relative. If one seeks truth by eliminating falsehood, it is like chasing after one's shadow in vain. If one realizes that falsehood is truth, it is like being in the shade, and the shadow naturally disappears. If there is no mind and one forgets to illuminate, then all thoughts will vanish. If one allows things to be as they are, being still and aware, then all actions will arise from this. Be free and unrestrained, letting things come and go, quietly observing and knowing their source and flow. Speech and silence do not lose the subtle truth, and action and stillness do not depart from the Dharma realm. When speech ceases, then both knowledge and stillness disappear; when discussing'
觀則雙照寂知。語證則不可示人。說理則非證不了。是以悟寂無寂真知無知。以知寂不二之一心。契空有雙亡之中道。帝之元和四年五月。敕有司別鑄金印。加清涼國師號僧統國師。主教門事。帝問師曰。華嚴所詮何謂法界。師曰。法界者眾生身心之本體也。從本以來虛明廣大唯一真境而已。無有形貌而森羅大千。無有邊際而含容萬有。昭昭於心目之間而相不可睹。晃晃於色塵之內而理不可分。非徹法之慧目離念之明智。不能見自心如此之靈通也。故世尊初成正覺嘆曰。奇哉一切眾生。具有如來智慧德相。但以妄想執著而不證得。於是稱法界性。說華嚴經。全以真空簡精。事理融攝周遍凝寂。帝聽於玄談。廓然自得(舊唐書師文集。開成三年入寂)。
護國真身佛骨 己亥元和十四年正月。帝遣中使杜英奇。持香華往鳳翔府法雲寺護國真身塔所。請釋迦文佛指骨入內。帝御安福門迎拜留禁中供養。三日五色光現。百僚稱賀。歷送諸寺。釋部威儀太常長安萬年音樂。旌幡鼓吹偉盛殊特。刑部侍郎韓愈上表陳諫引古言今。稱帝壽國祚之不延永。帝大怒。以表示宰輔。將抵以死。裴度崔群為解之貶潮州刺史。愈倒郡之初。以表哀謝勸帝。東封泰山。久而無報。鬱鬱不樂。聞郡有大顛禪師。道德名重。以書招之。三招而
【現代漢語翻譯】 現代漢語譯本 觀照則是雙重照耀，寂靜而了知。用語言來證明，則無法向人展示。用道理來說明，則不經過實證就無法理解。因此，要領悟寂靜之中沒有寂靜，真知之中沒有知。用知寂不二的唯一心念，契合空有雙亡的中道。唐憲宗元和四年五月，下令有關部門另外鑄造金印，加封清涼國師為僧統國師，主管佛教事務。憲宗問國師說：『《華嚴經》所詮釋的法界是什麼？』國師回答說：『法界是眾生身心的本體。從根本以來，虛空澄明，廣大無邊，只是一個真實的境界而已。沒有具體的形狀，卻包含著森羅萬象的大千世界；沒有邊際，卻容納著萬事萬物。在心目之間明明朗朗，卻無法用具體的形象去觀察；在色塵之內光輝閃耀，卻無法用道理去分割。不是具有徹悟法性的慧眼，遠離妄念的明智，就不能見到自己的心如此靈通。』所以世尊最初成就正覺時感嘆說：『奇妙啊，一切眾生，都具有如來一樣的智慧和德相，只是因為妄想和執著而不能證得。』於是宣稱法界的體性，宣講《華嚴經》，完全用真空來精簡，事和理相互融合，周遍而凝定寂靜。』憲宗聽了玄妙的談論，豁然開悟。（出自《舊唐書·師文集》，開成三年圓寂）。
護國真身佛骨。元和十四年正月，憲宗派遣中使杜英奇，帶著香和鮮花前往鳳翔府法雲寺護國真身塔，迎請釋迦牟尼佛的指骨進入宮內。憲宗在安福門親自迎接跪拜，留在宮中供養。三天後出現五色光芒，百官紛紛祝賀。然後依次送到各個寺廟。佛教儀仗威嚴，太常寺演奏長安和萬年的音樂，旌旗飄揚，鼓樂齊鳴，場面盛大而特別。刑部侍郎韓愈上表陳述勸諫，引用古代的事例和當今的情況，聲稱皇帝的壽命和國家的國運不會長久。憲宗大怒，把奏章給宰相看，準備判韓愈死罪。裴度和崔群為他辯解，將韓愈貶為潮州刺史。韓愈剛到潮州，就上表謝罪，勸諫皇帝東封泰山，但很久沒有得到迴應，心中鬱悶不樂。聽說潮州有位大顛禪師，道德高尚，名聲很大，就寫信邀請他。三次邀請才
【English Translation】 English version Contemplation is a dual illumination, silent and knowing. Verbal proof cannot be shown to others. Reasoning cannot be understood without verification. Therefore, one must realize that in stillness there is no stillness, and in true knowledge there is no knowledge. Use the single thought of the non-duality of stillness and knowledge to align with the Middle Way of the extinction of both emptiness and existence. In the fifth month of the fourth year of Yuanhe during Emperor Dezong's reign, an imperial decree was issued to have the relevant officials cast a separate golden seal, adding the title of Qingliang National Teacher as Sanghatat national teacher, in charge of Buddhist affairs. The Emperor asked the Teacher, 'What does the Huayan Sutra explain as the Dharmadhatu (法界)?' The Teacher replied, 'The Dharmadhatu (法界) is the essence of the body and mind of all sentient beings. From the beginning, it has been empty, bright, vast, and only a true realm. It has no form but contains the myriad phenomena of the great chiliocosm. It has no boundaries but encompasses all things. It is clearly visible between the heart and eyes, but its appearance cannot be seen. It shines brightly within the realm of sense objects, but its principle cannot be divided. Without the wisdom eye that thoroughly understands the Dharma and the clear intelligence that is free from thoughts, one cannot see one's own mind as so spiritually efficacious.' Therefore, when the World Honored One first attained perfect enlightenment, he exclaimed, 'Wonderful! All sentient beings possess the wisdom and virtuous characteristics of the Tathagata (如來), but they cannot realize it because of delusional thoughts and attachments.' Therefore, he proclaimed the nature of the Dharmadhatu (法界) and expounded the Huayan Sutra, using complete emptiness to simplify and refine, integrating phenomena and principles, pervading and solidifying into stillness.
The Protected National True Body Buddha Bone. In the first month of the fourteenth year of Yuanhe, the Emperor sent the eunuch Du Yingqi with incense and flowers to the Huguo True Body Pagoda of Fayun Temple in Fengxiang Prefecture to invite the finger bone of Sakyamuni Buddha into the palace. The Emperor personally welcomed and prostrated at Anfu Gate, keeping it in the palace for worship. After three days, five-colored lights appeared, and the officials congratulated each other. Then it was sent to various temples in turn. The Buddhist rituals were solemn, the Taichang Temple played the music of Chang'an and Wansui, the banners fluttered, and the drums and music sounded, the scene was grand and special. Han Yu, the vice minister of the Ministry of Justice, submitted a memorial to advise and remonstrate, citing ancient examples and current situations, claiming that the emperor's life and the country's fortune would not be long-lasting. The Emperor was furious and showed the memorial to the prime ministers, preparing to sentence Han Yu to death. Pei Du and Cui Qun defended him and demoted Han Yu to the governor of Chaozhou. As soon as Han Yu arrived in Chaozhou, he submitted a memorial to apologize and advise the emperor to perform the Fengshan ceremony at Mount Tai, but he did not receive a reply for a long time, and he was depressed and unhappy. He heard that there was a Zen master named Dadian in Chaozhou, who was of high moral character and great reputation, so he wrote a letter to invite him. Only after three invitations did he
大顛至。顛之言論超勝。留數十日。或入定數日方起。愈甚敬焉。師辭去。愈祀神海上。乃登靈山造師之廬。問曰。弟子軍州事繁省要處乞師一句。師良久不顧。公罔措。時三平為侍者乃敲床一下。師云作么。平云先以定動。后以智拔。公乃拜三平而謝曰。和尚門風高峻。愈于侍者處得個入路。師問愈曰。子之貌郁然似有不懌何也。對曰。愈之用於朝享祿厚矣。一旦以忠言不用。竄逐八千里。播越嶺海喪吾女孥。毒霧瘴氣日夕發作。今黜于無人之地。其生詎可保乎。愈之來也道出廣陵廟而禱之。幸蒙其力而卒以無恙。以主上有中興之功已奏章道之。使東巡泰山奏功皇天。倘有意於此。則庶幾召愈。述作功德而薦之郊廟焉。愈早夜待之而未至。冀萬一于速歸。愈安能有懌乎。顛曰。子直言于朝也。忠於君而不顧其身耶。抑尚顧其身而強言之以徇名耶。言用則獲忠直之名。享報言之利。不用而逐事之必至。何介介於胸中哉。茍患乎逐則盍勿言而已。吾聞之為人臣者不擇地而安。不量勢而行。今子遇逐而不懌。趍時而求徇。殆非人臣之正也。且子之死生禍福豈不懸諸天乎。子姑自內修而外任命可也。彼廣陵其能福汝耶。主上以奸臣負國而討之不暇。僅能克乎。而瘡痍未瘳。方此之際。而子又欲封禪告功以騷動天下。而屬意在
【現代漢語翻譯】 現代漢語譯本： 大顛禪師來到了。他的言論非常卓越。韓愈挽留了數十日。大顛禪師有時入定數日才出定。韓愈更加敬佩他。後來大顛禪師告辭離去。韓愈在海上祭祀神靈，然後登上靈山拜訪大顛禪師的住所。韓愈問道：『弟子我身兼軍州要務，想請老師用一句話概括最重要的道理。』大顛禪師沉默良久，沒有理睬他。韓愈感到不知所措。當時三平禪師作為侍者，便敲了一下禪床。大顛禪師問道：『作什麼？』三平禪師說：『先以定力使他動心，后以智慧拔除他的疑惑。』韓愈於是向三平禪師拜謝說：『和尚您的門風真是高深莫測，我從侍者這裡得到了一條入門的途徑。』大顛禪師問韓愈說：『你的臉色憂鬱，似乎有什麼不快樂的事情，這是為什麼呢？』韓愈回答說：『我為朝廷效力，享受的俸祿已經很豐厚了。但是，因為我說了忠言，不被採納，被貶謫到八千里之外。流放到嶺南一帶，失去了我的妻兒。那裡的毒霧瘴氣日夜發作，現在被貶到這荒無人煙的地方，我的生命恐怕難以保全了。我來這裡的時候，路過廣陵廟，在那裡祈禱，幸好蒙受神靈的保佑，最終平安無事。因為主上有中興的功績，我已經上奏朝廷，建議他東巡泰山，向皇天報告功績。如果皇上有這個意願，或許會召我回去，讓我撰寫功德之事，並將這些功德在郊廟祭祀時向上天薦舉。我早晚都在等待這個機會，但是到現在還沒有等到。希望萬一能夠早日回去。我怎麼能快樂呢？』大顛禪師說：『你是因為直言進諫于朝廷，忠於君主而不顧惜自己的性命呢？還是仍然顧惜自己的性命，卻勉強直言來博取名聲呢？如果你的建議被採納，你就能獲得忠直的名聲，享受進諫帶來的好處；如果你的建議不被採納，被貶謫是必然的事情，又何必耿耿於懷呢？如果害怕被貶謫，那為什麼不乾脆閉口不言呢？我聽說作為臣子，不應該選擇安逸的地方，不應該衡量形勢才行動。現在你遇到貶謫就不快樂，迎合時勢而追求名聲，這恐怕不是為人臣子的正道。況且你的生死禍福難道不是由上天決定的嗎？你姑且從內心修養自己，然後聽從天命就可以了。那個廣陵的神靈難道真的能給你帶來福報嗎？主上因為奸臣誤國而討伐他們都來不及，僅僅能夠勉強平定國家。而且國家的創傷還沒有痊癒。在這種時候，你又想進行封禪大典，報告功績，以此來擾亂天下，而且你的心思在於……』
【English Translation】 English version: Da Dian (a Chan master) arrived. His discourses were exceptionally profound. Han Yu (a famous scholar and official) kept him for several dozen days. Da Dian would sometimes enter into meditation for several days before emerging. Han Yu grew even more respectful. Later, Da Dian bid farewell and departed. Han Yu made offerings to the gods at sea, and then ascended Ling Mountain to visit Da Dian's hermitage. He asked, 'Disciple I am burdened with military and administrative affairs, I beg the master for a single sentence to encapsulate the most essential principle.' Da Dian remained silent for a long time, not paying him any attention. Han Yu felt at a loss. At that time, San Ping (another Chan master) was serving as an attendant, and he knocked on the meditation bed once. Da Dian asked, 'What are you doing?' San Ping said, 'First, use stillness to move him, then use wisdom to uproot his doubts.' Han Yu then bowed to San Ping and thanked him, saying, 'Venerable Monk, your monastic tradition is truly profound and lofty. I have obtained a path of entry from the attendant.' Da Dian asked Han Yu, 'Your countenance is melancholic, as if there is something unpleasant. Why is this?' Han Yu replied, 'I have served the court and enjoyed generous emoluments. However, because I spoke truthful words that were not heeded, I was banished eight thousand miles away. Exiled to the Lingnan region, I lost my wife and children. The poisonous mists and miasma there arise day and night. Now I am banished to this desolate place, and my life is likely to be in peril. When I came here, I passed by the Guangling Temple and prayed there. Fortunately, I received the protection of the gods and was ultimately unharmed. Because the ruler has the merit of restoring the dynasty, I have already submitted a memorial to the court, suggesting that he make an eastern tour to Mount Tai to report his achievements to the heavens. If the ruler has this intention, perhaps he will summon me back, allowing me to compose accounts of his meritorious deeds and present these merits to Heaven during the suburban and ancestral temple sacrifices. I have been waiting for this opportunity day and night, but it has not yet arrived. I hope that, by some chance, I can return soon. How can I be happy?' Da Dian said, 'Did you speak frankly to the court, being loyal to the ruler without regard for your own life? Or were you still concerned for your own life, yet forced yourself to speak frankly in order to gain a reputation? If your advice is heeded, you will gain a reputation for loyalty and integrity, and enjoy the benefits of giving advice; if your advice is not heeded, banishment is inevitable. Why be so concerned about it? If you are afraid of being banished, then why not simply remain silent? I have heard that a minister should not choose a comfortable place, nor should he measure the situation before acting. Now you are unhappy because you have been banished, and you seek to curry favor and pursue fame. This is probably not the proper way for a minister to behave. Moreover, are your life, death, fortune, and misfortune not determined by Heaven? You should first cultivate yourself internally, and then accept fate. Can that god of Guangling really bring you blessings? The ruler is too busy punishing treacherous officials who have harmed the country, and he is barely able to pacify the nation. Moreover, the wounds of the country have not yet healed. At this time, you want to perform the Feng and Shan sacrifices to report achievements, thereby disturbing the world, and your mind is set on...'
乎己之慾歸。子奚忍於是耶。且夫以窮自亂而祭其鬼。是不知命也。動天下而不顧以便己。是不知仁也。強言以干忠遇困而抑鬱。是不知義也。以亂為治而告皇天。是不知禮也。而子何以為之。且子之遭黜也所言何事。愈曰。主上迎佛骨入大內。愈以佛者夷狄之法耳。三代無佛而年祚永久。晉宋梁魏事佛不夭則亂。愈恐主上惑於此。是以不顧其身而斥之。顛曰。若是則子言謬矣。佛也者覆天人之大器也。其道則妙物而為言。其言則儘性命之理。其教則舍惡而趍善。去偽而歸真。其視天下猶父之於子也。而子毀之。是猶子而刃父也。吾聞。善觀人者觀其道之所存。而不較其所居之地。桀紂之君。跖蹺之臣。皆中國人也。然不可法者以其無道也。舜生東夷。文王生西夷。由余生於戎。季禮出於蠻。彼二聖二賢豈可謂之夷狄而不法乎。今子不觀佛之道。而徒以為夷狄。何言之陋也。子以上古未有佛而不法耶。則孔孟生衰周。而蚩尤瞽叟生上古矣。豈可舍衰周聖賢而法上古兇頑哉。子以五帝三王之代未有佛而長壽也。外丙二年。仲壬四年。何其夭耶。書無逸曰自時厥後亦罔或克壽。或十年或四五年也。以漢晉之間人主夭且亂。則漢明為一代之英主。梁武壽至八十六。豈必皆夭且亂耶。愈曰。余謂佛者口不道先王之法言。而妄倡
【現代漢語翻譯】 現代漢語譯本： （顛）順從自己的慾望而歸隱，您怎麼能忍心這樣做呢？況且用困窘潦倒的狀態祭祀鬼神，這是不懂得天命。爲了自己的方便而驚動天下人，這是不懂得仁義。勉強說話來求得忠誠，遭遇困境就壓抑憂悶，這是不懂得道義。把混亂當作治理，還稟告皇天，這是不懂得禮儀。而您為什麼要這樣做呢？而且您被貶黜，是因為說了什麼事？ （愈）皇上迎接佛骨（指釋迦牟尼的遺骨）進入大內（皇宮），我認為佛（指佛教）是夷狄（古代對中原以外各族的貶稱）的法術罷了。夏商周三代沒有佛，而國運長久。晉、宋、梁、魏信奉佛教，不是短命就是動亂。我擔心皇上被這些迷惑，因此不顧自身安危而斥責這件事。 （顛）如果是這樣，那麼您說的話就錯了。佛（指佛法）是覆蓋天地的大法器。它的道理精妙，難以用言語表達；它的言論窮盡了性命的真理；它的教義是捨棄邪惡而趨向善良，去除虛偽而回歸真實。它看待天下百姓，就像父親對待兒子一樣。而您詆譭它，這就好比兒子用刀刃刺向父親。我聽說，善於觀察人的人，觀察他所遵循的道義，而不計較他所居住的地方。夏桀（夏朝最後一位君主）和商紂（商朝最後一位君主）是君主，盜跖（春秋末年著名盜賊）和豎刁（春秋時期齊桓公的寵臣）是臣子，都是中國人。然而他們不能被傚法，是因為他們沒有道義。舜（五帝之一）出生在東夷，文王（周文王）出生在西夷，由余（春秋時期的戎人，后歸秦）出生在戎族，季札（春秋時期吳國人，以賢德著稱）出自蠻族。那兩位聖人和兩位賢人，難道可以因為他們是夷狄而不傚法嗎？現在您不觀察佛的道義，而僅僅認為它是夷狄，這話多麼淺薄啊！您因為上古時代沒有佛就不傚法嗎？那麼孔子和孟子生在衰敗的周朝，而蚩尤（上古傳說中的部落首領）和瞽叟（舜的父親）生在上古時代。難道可以捨棄衰敗的周朝的聖賢，而去傚法上古時代的兇惡頑劣之人嗎？您因為五帝三王時代沒有佛而長壽嗎？外丙（商朝君主）在位二年，仲壬（商朝君主）在位四年，為什麼那麼短命呢？《尚書·無逸》說：『從那時以後，也沒有誰能夠長壽，有的十年，有的四五年。』因為漢朝和晉朝之間的人君短命且國家動亂，那麼漢明帝（東漢明帝）是一代英明的君主，梁武帝（南朝梁武帝）壽命達到八十六歲，難道他們都一定短命且國家動亂嗎？ （愈）我認為佛（指佛教）口中不說先王的法言，而胡亂倡導
【English Translation】 English version: (Dian) To follow one's own desires and return to seclusion, how can you bear to do this? Moreover, to offer sacrifices to ghosts in a state of poverty and disorder is to not understand destiny. To disturb the world for one's own convenience is to not understand benevolence. To force words to seek loyalty, and to become depressed when encountering difficulties, is to not understand righteousness. To treat chaos as order and report it to the heavens is to not understand propriety. And why are you doing this? Moreover, what did you say that led to your demotion? (Yu) The emperor welcomed the Buddha's bone (referring to the relics of Sakyamuni) into the inner palace. I believe that Buddha (referring to Buddhism) is merely a barbarian (ancient derogatory term for non-Chinese peoples) practice. The Xia, Shang, and Zhou dynasties had no Buddha, yet their dynasties lasted long. The Jin, Song, Liang, and Wei dynasties believed in Buddhism, and they either died young or were in turmoil. I fear that the emperor will be misled by this, so I disregarded my own safety and criticized it. (Dian) If that is the case, then your words are wrong. Buddha (referring to the Dharma) is a great vessel that covers heaven and earth. Its principles are subtle and difficult to express in words; its words exhaust the truth of nature and life; its teachings are to abandon evil and move towards good, to remove falsehood and return to truth. It views the people of the world as a father treats his sons. And you slander it, which is like a son stabbing his father with a blade. I have heard that those who are good at observing people observe the righteousness they follow, and do not care about the place where they live. Jie (the last ruler of the Xia dynasty) and Zhou (the last ruler of the Shang dynasty) were rulers, and Zhi (a famous thief in the late Spring and Autumn period) and Diao (a favorite minister of Duke Huan of Qi in the Spring and Autumn period) were ministers, all of whom were Chinese. However, they cannot be emulated because they have no righteousness. Shun (one of the Five Emperors) was born in Dongyi (Eastern Barbarians), King Wen (King Wen of Zhou) was born in Xiyi (Western Barbarians), Yu (a Rong person in the Spring and Autumn period, later returned to Qin) was born in the Rong tribe, and Ji Zha (a person from the State of Wu in the Spring and Autumn period, known for his virtue) came from the Man tribe. Can those two sages and two virtuous men be said to be barbarians and not be emulated? Now you do not observe the Buddha's righteousness, but merely think it is a barbarian practice. How shallow are your words! Do you not emulate it because there was no Buddha in ancient times? Then Confucius and Mencius were born in the declining Zhou dynasty, while Chi You (a tribal leader in ancient legends) and Gusou (Shun's father) were born in ancient times. Can we abandon the sages and virtuous men of the declining Zhou dynasty and emulate the fierce and stubborn people of ancient times? Do you think that the Five Emperors and Three Kings lived long because there was no Buddha? Wai Bing (a Shang dynasty ruler) reigned for two years, and Zhong Ren (a Shang dynasty ruler) reigned for four years. Why were they so short-lived? The Book of Documents, 'Wu Yi,' says: 'From that time on, no one was able to live long, some for ten years, some for four or five years.' Because the rulers between the Han and Jin dynasties were short-lived and the country was in turmoil, then Emperor Ming of Han (Emperor Ming of the Eastern Han Dynasty) was a wise ruler of a generation, and Emperor Wu of Liang (Emperor Wu of the Southern Dynasty Liang) lived to be eighty-six years old. Are they all destined to be short-lived and the country in turmoil? (Yu) I believe that Buddha (referring to Buddhism) does not speak the legal words of the former kings, but wildly advocates
乎輪迴生死之說。身不踐仁義忠信之行。而詐造乎報應禍福之故。無君臣之義。無父子之親。賊先王之道。愈安得默而不斥之乎。顛曰。甚哉子之不達也。有人於此。終日數十而不知二五。則人必以為狂矣。子之終日言仁義忠信。而不知佛之言常樂我凈。誠無以異也。且子誦佛書。其疑與先王異者可道之乎曰愈何暇讀彼之書。顛曰。子未嘗讀佛之書。則安知不談先王之法言耶。無乃以嘗讀孔子之書而遂疑彼之非乎。抑聞人以為非而遂非之乎。茍以嘗讀孔子之書而疑彼之非是舜犬也。聞之以為非而遂非之是妾婦也。昔舜畜犬。犬所見者惟舜。一日堯過而吠之。非愛舜而惡堯。以所常見者舜未嘗見堯也。又聞。女子之嫁也母送之。巨往之汝家必敬必戒無違夫子。然則從人者妾婦之事。安可從人之非而不考其所以非之者乎。夫輪迴生死非妄造也。此天地之至數。幽明之妙理也。以物理觀之。草木根荄槁而復生。則其往復又何怪焉。孔子曰。原始要終。故知死生之說。莊子曰萬物出於機入于機。賈誼曰。化為異類兮又何足患。此皆輪迴之說。不俟于佛而明也。焉得謂之妄乎。且子又以禍福報應為詐造。此尤足見子之非也。夫善惡之報皆神理自然之應。易曰。積善有餘慶。積惡有餘殃。又曰。鬼神害盈而福謙。曾子曰。戒之戒之
【現代漢語翻譯】 現代漢語譯本：關於輪迴生死的說法，自身不踐行仁義忠信的行為，卻虛假地製造報應禍福的說法。沒有君臣的道義，沒有父子的親情，違背先王的道統，我怎麼能沉默而不斥責呢？顛和尚說：『您真是太不通達了！如果這裡有個人，整天數數卻不知道二五得十，那麼人們一定會認為他瘋了。您整天談論仁義忠信，卻不知道佛所說的常樂我凈，實在沒有什麼不同。而且您讀佛經，認為它與先王的學說不同，可以告訴我嗎？』韓愈說：『我哪裡有空閑讀那些書？』顛和尚說：『您沒有讀過佛經，又怎麼知道它不談先王的法言呢？莫非是因為讀過孔子的書，就懷疑佛經的錯誤嗎？還是聽別人說它不對，就跟著否定它呢？如果因為讀過孔子的書就懷疑佛經的錯誤，那就是舜的狗；聽別人說它不對就跟著否定它，那就是小老婆。從前舜養狗，狗所見到的只有舜。有一天堯經過，狗就向他吠叫。這不是因為愛舜而厭惡堯，而是因為狗經常見到舜，沒有見過堯。又聽說，女子出嫁的時候，母親送她出門，告誡她說：『到了你婆家，一定要恭敬謹慎，不要違背丈夫。』既然如此，盲從別人是小老婆的行為，怎麼可以盲從別人否定佛經，而不考察它被否定的原因呢？輪迴生死不是虛構的，這是天地間的至理，幽冥中的玄妙道理。從物理的角度來看，草木的根莖枯萎后又會復生，那麼生命的往復又有什麼奇怪的呢？孔子說：『探求事物的本源，考察它的終結，因此知道了死生的道理。』莊子說：『萬物從機而出，又入于機。』賈誼說：『變化為不同的種類，又有什麼值得憂慮的呢？』這些都是輪迴的說法，不必等到佛才明白。怎麼能說它是虛假的呢？而且您又認為禍福報應是虛假捏造的，這尤其可以看出您的錯誤。善惡的報應都是神理自然的反應。《易經》說：『積累善行，就會有剩餘的吉慶；積累惡行，就會有剩餘的災殃。』又說：『鬼神會降禍給驕傲自滿的人，而賜福給謙虛謹慎的人。』曾子說：『戒懼啊！戒懼啊！』 English version: Regarding the theory of reincarnation and the cycle of birth and death, you yourself do not practice benevolence, righteousness, loyalty, and trustworthiness, yet you falsely fabricate the notion of karmic retribution and fortune and misfortune. There is no righteousness between ruler and subject, no affection between father and son, and you violate the teachings of the former kings. How can I remain silent and not denounce it? The monk Dian said, 'How utterly unenlightened you are! If there were a person here who spent all day counting but did not know that two times five is ten, then people would surely think he was mad. You talk about benevolence, righteousness, loyalty, and trustworthiness all day long, yet you do not understand the Buddha's teachings of permanence, bliss, self, and purity. There is truly no difference. Moreover, you read Buddhist scriptures and think they are different from the teachings of the former kings. Can you tell me why?' Han Yu said, 'Where would I find the time to read those books?' The monk Dian said, 'You have not read Buddhist scriptures, so how do you know that they do not discuss the teachings of the former kings? Could it be that because you have read the books of Confucius, you suspect that they are wrong? Or did you hear others say they were wrong, and then you followed suit in denying them? If you suspect that Buddhist scriptures are wrong because you have read the books of Confucius, then you are like Shun's dog; if you deny them because you heard others say they were wrong, then you are like a concubine. In the past, Shun kept a dog. The dog only saw Shun. One day, Yao passed by, and the dog barked at him. This was not because the dog loved Shun and hated Yao, but because the dog often saw Shun and had never seen Yao. Also, it is said that when a woman marries, her mother sees her off and warns her, 'When you go to your husband's house, you must be respectful and cautious, and do not disobey your husband.' Since following others is the behavior of a concubine, how can you blindly follow others in denying Buddhist scriptures without examining the reasons for their denial? Reincarnation and the cycle of birth and death are not fabricated. This is the ultimate principle of heaven and earth, the profound truth of the unseen realm. From a physical perspective, the roots and stems of plants wither and then revive. So what is strange about the cycle of life? Confucius said, 'Investigate the origin and examine the end, and thus you will know the principles of life and death.' Zhuangzi said, 'All things come from the mechanism and enter into the mechanism.' Jia Yi said, 'Transforming into different kinds, what is there to worry about?' These are all theories of reincarnation, which can be understood without waiting for the Buddha. How can you say that it is false? Moreover, you also think that karmic retribution and fortune and misfortune are falsely fabricated. This especially shows your error. The retribution of good and evil is a natural response of divine principles. The Book of Changes says, 'Accumulating good deeds will bring surplus blessings; accumulating evil deeds will bring surplus calamities.' It also says, 'The spirits harm those who are arrogant and full, and bless those who are humble and cautious.' Zengzi said, 'Be cautious! Be cautious!'
【English Translation】 English version: Regarding the theory of reincarnation and the cycle of birth and death, you yourself do not practice benevolence, righteousness, loyalty, and trustworthiness, yet you falsely fabricate the notion of karmic retribution and fortune and misfortune. There is no righteousness between ruler and subject, no affection between father and son, and you violate the teachings of the former kings. How can I remain silent and not denounce it? The monk Dian said, 'How utterly unenlightened you are! If there were a person here who spent all day counting but did not know that two times five is ten, then people would surely think he was mad. You talk about benevolence, righteousness, loyalty, and trustworthiness all day long, yet you do not understand the Buddha's teachings of permanence, bliss, self, and purity. There is truly no difference. Moreover, you read Buddhist scriptures and think they are different from the teachings of the former kings. Can you tell me why?' Han Yu said, 'Where would I find the time to read those books?' The monk Dian said, 'You have not read Buddhist scriptures, so how do you know that they do not discuss the teachings of the former kings? Could it be that because you have read the books of Confucius, you suspect that they are wrong? Or did you hear others say they were wrong, and then you followed suit in denying them? If you suspect that Buddhist scriptures are wrong because you have read the books of Confucius, then you are like Shun's dog; if you deny them because you heard others say they were wrong, then you are like a concubine. In the past, Shun kept a dog. The dog only saw Shun. One day, Yao passed by, and the dog barked at him. This was not because the dog loved Shun and hated Yao, but because the dog often saw Shun and had never seen Yao. Also, it is said that when a woman marries, her mother sees her off and warns her, 'When you go to your husband's house, you must be respectful and cautious, and do not disobey your husband.' Since following others is the behavior of a concubine, how can you blindly follow others in denying Buddhist scriptures without examining the reasons for their denial? Reincarnation and the cycle of birth and death are not fabricated. This is the ultimate principle of heaven and earth, the profound truth of the unseen realm. From a physical perspective, the roots and stems of plants wither and then revive. So what is strange about the cycle of life? Confucius said, 'Investigate the origin and examine the end, and thus you will know the principles of life and death.' Zhuangzi said, 'All things come from the mechanism and enter into the mechanism.' Jia Yi said, 'Transforming into different kinds, what is there to worry about?' These are all theories of reincarnation, which can be understood without waiting for the Buddha. How can you say that it is false? Moreover, you also think that karmic retribution and fortune and misfortune are falsely fabricated. This especially shows your error. The retribution of good and evil is a natural response of divine principles. The Book of Changes says, 'Accumulating good deeds will bring surplus blessings; accumulating evil deeds will bring surplus calamities.' It also says, 'The spirits harm those who are arrogant and full, and bless those who are humble and cautious.' Zengzi said, 'Be cautious! Be cautious!'
出乎爾者反乎爾者也。此皆報應之說也。唯佛能隱惻乎人之禍福。是以彰明較著言其必至之理。使不自陷乎此耳。豈詐造哉。又言。佛無君臣之義父子之親。此固非子之所及也。事固有在方之內者。有在方之外者。方之內者眾人所共守之。方之外者非天下之至神莫之能及也。故聖人之為言也。有與眾人共守而言之者。有盡天下之至神而言之者。彼各有所當也。孔子之言道也極之則無思無為寂然不動感而遂通。此非眾人所共守之言也。眾人而不思不為。則天下之理幾乎息矣。佛與人臣言必依于忠。與人子言必依于孝。此眾人所共守之言也。及其言之至則有至於無心非唯無心也。則有至於無我非唯無我也。則又至於無生矣。則陰陽之序不能亂。而天地之數不能役也。則其于君臣父子固有在矣。此豈可為單見淺聞者道哉。今吾告汝。以佛之理蓋無方者也。無體者也。妙之又妙者也。其比則天也有人於此。終日譽天而天不加榮。終日詬天而天不加損。然則譽之詬之者皆過也。夫自漢至於今歷年如此其久也。天下事物變革如此其多也。君臣士民如此其眾也。天地神明如此其不可誣也。而佛之說乃行於中無敢議而去之者。此必有以蔽天地而不恥。關百聖而不慚。妙理存乎其間然後至此也。子盍深思之乎。今吾告汝。以學者必考乎道
【現代漢語翻譯】 現代漢語譯本： 『出乎爾者反乎爾者也』，這都是關於報應的說法。只有佛才能洞察人們的禍福，因此明白地闡述其中必然到來的道理，使人們不至於自己陷入困境，難道是虛假捏造的嗎？ 又說，佛沒有君臣之義、父子之親，這本來就不是你所能理解的。事情本來就有在常理之內的，也有在常理之外的。常理之內的，是眾人共同遵守的；常理之外的，不是天下最神妙的人就不能達到的。所以聖人說話，有與眾人共同遵守而說的，有窮盡天下最神妙的道理而說的，它們各自有其適用的地方。 孔子談論『道』，達到極致就是『無思無為，寂然不動，感而遂通』，這不是眾人所能共同遵守的言論。如果眾人都無思無為，那麼天下的道理幾乎就停止了。佛與人臣談話必定依據忠，與人子談話必定依據孝，這是眾人所共同遵守的言論。等到他言論達到極致，就有達到無心的境界，不僅僅是無心；就有達到無我的境界，不僅僅是無我；進而達到無生的境界。這樣，陰陽的秩序不能擾亂他，天地的規律也不能役使他。那麼他對於君臣父子的關係，自然有其存在的道理。這些難道可以對見識短淺的人說嗎？ 現在我告訴你，佛的道理是沒有固定方向的，沒有固定形體的，是玄妙到了極點的。用天來比喻，就像有人在這裡，整天讚美天，天也不會增加光榮；整天謾罵天，天也不會減少損失。那麼讚美或謾罵天，都是徒勞的。從漢朝到現在，經歷瞭如此漫長的歲月，天下事物變革瞭如此之多，君臣士民如此之眾，天地神明如此不可欺騙，而佛的學說卻在中原盛行，沒有人敢於議論而拋棄它，這必定是因為它能掩蓋天地而不感到羞愧，約束百聖而不感到慚愧，精妙的道理存在於其中，然後才能達到這種程度。你為什麼不深入思考一下呢？現在我告訴你，學習的人必須考察『道』。
【English Translation】 English version: 'What comes from you returns to you.' These are all sayings about retribution. Only the Buddha can discern people's fortunes and misfortunes, and therefore clearly explain the inevitable principles, so that people will not fall into difficulties themselves. Is it a false fabrication? Furthermore, it is said that the Buddha has no righteousness of ruler and subject, nor affection of father and son. This is not something you can understand. There are things within the bounds of common sense, and there are things beyond the bounds of common sense. What is within the bounds of common sense is what everyone commonly observes; what is beyond the bounds of common sense cannot be achieved except by the most divine person in the world. Therefore, the words of a sage are sometimes spoken in accordance with what everyone commonly observes, and sometimes spoken to exhaust the most divine principles in the world. They each have their appropriate place. When Confucius spoke of the 'Dao', the ultimate is 'without thought, without action, still and unmoving, responding to stimuli and thereby penetrating.' This is not a statement that everyone can commonly observe. If everyone is without thought and without action, then the principles of the world will almost cease. When the Buddha speaks to a minister, he must rely on loyalty; when he speaks to a son, he must rely on filial piety. These are statements that everyone commonly observes. When his words reach the extreme, there is a state of no-mind, not only no-mind; there is a state of no-self, not only no-self; and then there is a state of no-birth. In this way, the order of yin and yang cannot be disturbed, and the laws of heaven and earth cannot be used to control him. Then, his relationship to ruler and subject, father and son, naturally has its reason for existence. Can these things be explained to those with shallow views and limited knowledge? Now I tell you, the Buddha's principles have no fixed direction, no fixed form, and are mysterious to the extreme. Using the sky as an analogy, it is like someone here, praising the sky all day long, and the sky will not increase in glory; cursing the sky all day long, and the sky will not decrease in loss. Then praising or cursing the sky is futile. From the Han Dynasty to the present, such a long period of time has passed, so many changes have taken place in the world, so many rulers, ministers, scholars, and people, and the gods of heaven and earth are so incorruptible, yet the Buddha's teachings have flourished in the Central Plains, and no one dares to discuss and abandon them. This must be because it can cover the heavens and the earth without feeling ashamed, restrain the hundred sages without feeling ashamed, and the subtle principles exist within it, and then it can reach this level. Why don't you think deeply about it? Now I tell you, those who study must examine the 'Dao'.
之遠者焉。道之遠則吾之志不能測者矣。則必親夫人之賢於我者。彼之賢於我者以此為是矣。而我返見其非則是我心有所未盡知者也。是故深思彼之所是。而力求之則庶幾乎有所發也。今子屑屑於形器之內。奔走乎聲色利慾之間。少不如志則憤郁悲躁。若將不容其生。何以異於蚊虻爭穢壤于積藁之間哉。於是愈瞠目而不收。氣喪而不揚。茫然有若自失。逡巡謂大顛曰。言盡於此乎。顛曰。吾之所以告子者。蓋就子之所能而為之言。非至乎至者也。曰愈也不肖。欲幸聞其至者可乎。顛曰。誠爾心盡爾性。窮物之理極天之命。然後可聞也。爾去吾不復言矣。愈趍而出(韓子外傳)。
八月。帝與宰臣語。及愈有可憐者。授袁州刺史。復造顛廬施衣二襲而請別曰。愈也將去師矣。幸聞一言卒以相愈。顛曰。吾聞易信人者必其守易改。易譽人者必其謗易發。子聞吾言而易信之矣。庸知復聞他說不復以我為非哉。遂不告。愈知其不可有聞。乃去至袁州。孟簡尚書知愈與大顛游。以書抵愈嘉其信向。愈答簡書稱。大顛頗聰明識道理。實能外形骸以理自勝。不為事物侵亂。雖不盡解其語要。且自胸中無滯礙。因與之往還也(韓子文集)潮州靈山大顛禪師。諱寶通。潮州揚氏子。嗣南嶽石頭希遷禪師。遷嗣吉州青原行思。思嗣六
【現代漢語翻譯】 現代漢語譯本： 走得遠了啊。道的深遠，我的志向就無法測度了。那麼必須親近那些比我賢能的人。那些比我賢能的人認為這樣做是對的。而我反過來看到他們的不對，那就是我的內心還有未完全理解的地方。因此，深入思考他們認為是正確的，並且努力去探求，或許就能有所啓發。現在你拘泥於形體器物之內，奔波于聲色名利之間，稍微不如意就憤懣悲傷急躁，好像不能容身於世。這和蚊蠅在堆積的草堆中爭奪污穢的泥土有什麼區別呢？於是更加瞪大眼睛而不收斂，精神頹喪而不振作，茫然若有所失。猶豫地對大顛（Dadian）（禪師名）說：『話都說完了嗎？』大顛（Dadian）說：『我告訴你的，是就你所能理解的而說的，不是達到極致的道理。』韓愈（Hanyu）說：『我韓愈（Hanyu）不才，希望能有幸聽到那極致的道理可以嗎？』大顛（Dadian）說：『真正做到盡你的心，發揮你的本性，窮究事物的道理，探究天命的真諦，然後才可以聽聞。你走吧，我不再說了。』韓愈（Hanyu）快步走了出去（韓子外傳）。 八月，皇帝與宰相談話，談到韓愈（Hanyu）這個人還有可取之處，於是授予他袁州刺史的官職。韓愈（Hanyu）再次到大顛（Dadian）的住所，送上兩套衣服，然後告別說：『我韓愈（Hanyu）將要離開老師了，希望能聽到您一句話，最終來幫助我。』大顛（Dadian）說：『我聽說容易相信別人的人，他的主張一定容易改變；容易讚美別人的人，他的誹謗一定容易發生。你聽了我的話就輕易相信了，怎麼知道你再聽到別人的話，不會反過來認為我錯了呢？』於是沒有告訴他什麼。韓愈（Hanyu）知道不可能再聽到什麼了，於是離開前往袁州。孟簡（Meng Jian）（人名）尚書知道韓愈（Hanyu）與大顛（Dadian）交往，寫信給韓愈（Hanyu），讚賞他的誠信向佛。韓愈（Hanyu）回信給孟簡（Meng Jian）稱：大顛（Dadian）頗為聰明，懂得道理，確實能夠擺脫外在的形骸，用理智來戰勝自己，不被事物所侵擾。雖然不能完全理解他的話的要旨，但自己胸中沒有滯礙，因此與他交往（韓子文集）。潮州靈山大顛（Dadian）禪師，法名寶通（Baotong），是潮州揚氏的兒子，繼承了南嶽石頭希遷（Shitou Xiqian）禪師的衣缽。石頭希遷（Shitou Xiqian）禪師繼承了吉州青原行思（Qingyuan Xingsi）禪師的衣缽。青原行思（Qingyuan Xingsi）禪師繼承了六祖慧能（Huineng）的衣缽。
【English Translation】 English version: How far it extends! The depth of the Dao is beyond my ability to fathom. Therefore, I must befriend those who are wiser than I. Those who are wiser than I consider this to be right. If I, in turn, see their faults, it means there is something in my heart that I have not fully understood. Therefore, deeply contemplate what they deem to be right, and strive to seek it, and perhaps there will be some enlightenment. Now you are confined within the realm of forms and instruments, rushing about amidst sounds, sights, and desires for profit. If things are slightly not to your liking, you become resentful, sorrowful, and agitated, as if you cannot find a place to live. How is this different from mosquitoes and flies fighting over filthy soil in a pile of straw? Thus, you widen your eyes even more without restraint, your spirit is lost and not uplifted, and you are bewildered as if you have lost yourself. Hesitantly, you say to Dadian (禪師名, Zen master's name): 'Is this all you have to say?' Dadian (禪師名) says: 'What I have told you is based on what you are capable of understanding, not the ultimate truth.' Hanyu (人名) says: 'I, Hanyu (人名), am unworthy, but may I be fortunate enough to hear the ultimate truth?' Dadian (禪師名) says: 'Truly exhaust your heart, fulfill your nature, thoroughly investigate the principles of things, and explore the mandate of heaven, then you may hear it. Leave, I will not speak further.' Hanyu (人名) hurried out (Hanzi's Outer Biography). In August, the emperor spoke with his ministers, mentioning that Hanyu (人名) had some redeeming qualities, so he was appointed as the prefect of Yuanzhou. Hanyu (人名) visited Dadian's (禪師名) residence again, presented two sets of clothing, and bid farewell, saying: 'I, Hanyu (人名), am about to leave the teacher. I hope to hear a word from you to ultimately help me.' Dadian (禪師名) said: 'I have heard that those who easily believe others are bound to easily change their views; those who easily praise others are bound to easily slander them. You have easily believed my words, how do you know that if you hear others' words, you will not turn around and think I am wrong?' Thus, he did not tell him anything. Hanyu (人名) knew that he could not hear anything more, so he left for Yuanzhou. Minister Meng Jian (人名) knew that Hanyu (人名) was associating with Dadian (禪師名), and wrote a letter to Hanyu (人名), praising his faith and devotion. Hanyu (人名) replied to Meng Jian's (人名) letter, saying: Dadian (禪師名) is quite intelligent, understands the principles, and is truly able to transcend external forms, using reason to overcome himself, and is not disturbed by things. Although I cannot fully understand the essence of his words, there is no obstruction in my heart, so I associate with him (Hanzi's Collected Works). Zen Master Dadian (禪師名) of Lingshan in Chaozhou, whose Dharma name was Baotong (寶通), was the son of the Yang family of Chaozhou, and inherited the mantle of Zen Master Shitou Xiqian (石頭希遷) of Nanyue. Zen Master Shitou Xiqian (石頭希遷) inherited the mantle of Zen Master Qingyuan Xingsi (青原行思) of Jizhou. Zen Master Qingyuan Xingsi (青原行思) inherited the mantle of the Sixth Patriarch Huineng (慧能).
祖大鑒禪師。是年柳子厚卒。
庚子元和十五年正月庚子帝崩。閏月皇太子即位於太極殿。
穆宗
諱恒。憲宗第三子。元和七年立為皇太子。在位四年壽三十歲 長慶(四)。
辛丑長慶元年三月。廬龍節度使劉總舉幽燕二十餘郡歸朝乞為僧。詔賜僧衣號大覺大師。署所居第為報恩寺(唐史)。
壬寅長慶二年三月。帝遣左街僧錄靈阜。赍詔起汾州無業禪師赴闕。阜至宣詔畢稽首曰。主上此度恩旨不同。愿師起赴。師笑曰。貧道何德累煩人主。汝可先行吾即往矣。遂沐浴敷座。告門人慧愔等曰。汝等見聞覺知之性與太虛同壽。一切境界本自空寂。迷者不了即被境惑。一為境惑流轉不窮。常了一切空無一法當情。是諸佛用心處。言訖端坐至中夜而逝。阜回奏其事。帝欽嘆久之賜謚大達國師。師蒙憲宗兩朝敬重。凡三詔不赴。師商州(今陜西安西路雍州之域)杜氏子。嗣馬祖(傳燈)。
十月帝幸善因寺。施僧緡錢一百萬。十一月詔立景王湛為皇太子(唐書)。
癸卯長慶三年八月。帝幸長慶宮。遇持缽僧施絹三百匹(唐書舊史)。
湖東寺如會禪師入寂。壽八十。韶州人。嗣馬祖一禪師(傳燈錄)。
甲辰長慶四年冬。帝崩于寢殿。敬宗即位於太極東序。十
【現代漢語翻譯】 現代漢語譯本 祖大鑒禪師。這年柳宗元去世。
庚子元和十五年正月庚子日，皇帝駕崩。閏月，皇太子在太極殿即位。
穆宗
名諱恒，是憲宗的第三個兒子。元和七年被立為皇太子。在位四年，享年三十歲。（年號）長慶（四年）。
辛丑長慶元年三月。廬龍節度使劉總率領幽州、燕州等二十多個郡歸順朝廷，請求出家為僧。皇帝下詔賜予僧衣，賜號大覺大師。將他居住的府邸改為報恩寺（見《唐史》）。
壬寅長慶二年三月。皇帝派遣左街僧錄靈阜，攜帶詔書前往汾州召請無業禪師前往京城。靈阜到達后，宣讀完詔書，稽首說道：『皇上這次的恩旨不同尋常，希望禪師起程赴京。』禪師笑著說：『貧僧有何德何能，竟勞煩人主如此。你可先行一步，我隨後就到。』於是沐浴更衣，鋪設座位，告訴門人慧愔等人說：『你們的見聞覺知之性與太虛空同等長壽。一切境界本來就是空寂的。迷惑的人不明白這個道理，就會被境界所迷惑。一旦被境界所迷惑，就會流轉不休。常時明瞭一切皆空，沒有一法可以執著。這就是諸佛用心之處。』說完，端坐至半夜而逝。靈阜回來稟告此事，皇帝欽佩嘆息良久，賜謚號為大達國師。禪師蒙受憲宗兩朝的敬重，曾三次下詔都不應召。禪師是商州（今陜西安西路雍州一帶）杜氏之子，師承馬祖（見《傳燈錄》）。
十月，皇帝駕臨善因寺，佈施僧眾緡錢一百萬。十一月，下詔立景王湛為皇太子（見《唐書》）。
癸卯長慶三年八月。皇帝駕臨長慶宮，遇到一位持缽僧人，施捨絹三百匹（見《唐書》《舊史》）。
湖東寺如會禪師圓寂，享年八十歲。韶州人。師承馬祖一禪師（見《傳燈錄》）。
甲辰長慶四年冬天。皇帝在寢殿駕崩。敬宗在太極東序即位。 十
【English Translation】 English version Zen Master Zudajian. In this year, Liu Zihou (Liu Zongyuan) passed away.
In the year Gengzi, the fifteenth year of Yuanhe, on the Gengzi day of the first month, the Emperor passed away. In the intercalary month, the Crown Prince ascended the throne in the Taiji Hall.
Emperor Muzong
His personal name was Heng, the third son of Emperor Xianzong. In the seventh year of Yuanhe, he was established as the Crown Prince. He reigned for four years and died at the age of thirty. (Era name) Changqing (four years).
In the year Xin Chou, the first year of Changqing, in the third month, Liu Zong, the military governor of Lulong, led more than twenty prefectures including You and Yan to surrender to the court, requesting to become a monk. The Emperor issued an edict granting him monastic robes and the title of Great Enlightenment Master. He designated his residence as Bao'en Temple (recorded in the History of the Tang Dynasty).
In the year Renyin, the second year of Changqing, in the third month, the Emperor dispatched Lingfu, the Left Street Monastic Registrar, carrying an edict to Fenzhou to summon Zen Master Wuye to the capital. Upon arriving, Lingfu read the edict and bowed, saying, 'This time, the Emperor's grace is extraordinary. I hope the Master will set out for the capital.' The Zen Master smiled and said, 'What virtue or ability do I, a humble monk, possess to trouble the ruler so much? You may go ahead, and I will follow shortly.' Thereupon, he bathed and changed clothes, prepared a seat, and told his disciples Huiyin and others, 'The nature of your seeing, hearing, awareness, and knowing is as long-lived as the Great Void. All realms are inherently empty and still. Those who are deluded do not understand this and are thus deceived by the realms. Once deceived by the realms, they will be endlessly transmigrating. Constantly understand that all is empty, and there is not a single dharma to cling to. This is where all Buddhas apply their minds.' Having spoken these words, he sat upright until midnight and passed away. Lingfu returned and reported the matter. The Emperor admired and sighed for a long time and bestowed upon him the posthumous title of Great Attainment National Teacher. The Zen Master was respected by Emperor Xianzong for two reigns and declined three imperial summons. The Zen Master was a son of the Du family of Shangzhou (the area of Yongzhou on the Anxi Road in present-day Shaanxi), and he was a successor of Mazu (recorded in the Transmission of the Lamp).
In the tenth month, the Emperor visited Shanyin Temple and donated one million strings of cash to the monks. In the eleventh month, he issued an edict establishing Prince Jing, Zhan, as the Crown Prince (recorded in the Book of Tang).
In the year Gui Mao, the third year of Changqing, in the eighth month, the Emperor visited Changqing Palace and encountered a monk holding a begging bowl, to whom he donated three hundred bolts of silk (recorded in the Book of Tang and the Old Book of Tang).
Zen Master Ruhui of Hudong Temple passed away at the age of eighty. He was a native of Shaozhou and a successor of Zen Master Mazu Yi (recorded in the Transmission of the Lamp).
In the year Jia Chen, the fourth year of Changqing, in winter, the Emperor passed away in his sleeping quarters. Emperor Jingzong ascended the throne in the eastern wing of the Taiji Hall. Ten
二月徐泗觀察使王智興以帝生日請于泗州置戒壇度僧尼以資福。帝許之。杭州永福寺刊石壁法華經。元稹為記(唐書舊史圖經)。
敬宗
湛。穆宗長子。在位二年。壽十八 寶曆(二)。
乙巳寶曆元年 丙午寶曆二年十二月帝崩。
文宗
昂。穆宗第二子。初封江王。敬宗無子立江王。在位十三年。壽三十三 太和(九)開成五(正月帝崩)丁未太和元年。
隨州大洪山(隸山南江北道陜州路豫州域)慈忍靈濟大師。名善信隆興(江西洪州)張氏。憲宗元和中隸洪州開元寺僧籍。參馬祖一禪師。密契心要。敬宗寶曆二年抵隨州太湖山側居焉。屬時亢旱鄉人張武陵具羊豕以祈湖龍。師見而悲之曰。害命濟命。重增乃罪。可且勿殺。小須三日。吾為爾祈。師即入山北之巖穴宴坐冥禱。雷雨大作。數日後武陵跡而求之。師方在定。武陵即施其山興建精舍。以二子給侍左右。學侶依向遂成法席。至是太和元年五月二十九日。師密語龍神曰。吾前以身代牲輟汝血食。今捨身償汝可享吾肉。即引刀截右膝復截左膝。門人奔持其刀。白液涌流儼然入寂。山南東道奏上其狀。帝嘉之賜所居額幽濟禪院。石晉天福中改為奇峰寺。宋神宗元豐元年。又改曰靈峰寺。哲宗元祐二年九月。詔改為十方
【現代漢語翻譯】 現代漢語譯本 二月，徐州、泗州觀察使王智興以皇帝生日為由，請求在泗州設定戒壇，度化僧尼以祈福。皇帝批準了他的請求。杭州永福寺刊刻石壁《法華經》，元稹為此作記。
敬宗
湛，穆宗長子。在位二年，享年十八歲。年號：寶曆（二年）。
乙巳年為寶曆元年。丙午年寶曆二年十二月，皇帝駕崩。
文宗
昂，穆宗第二子。起初被封為江王。敬宗沒有兒子，於是立江王為帝。在位十三年，享年三十三歲。年號：太和（九年）、開成（五年，正月皇帝駕崩）。丁未年為太和元年。
隨州大洪山（隸屬於山南江北道陜州路豫州境內）慈忍靈濟大師，名善信，是隆興（江西洪州）張氏之子。憲宗元和年間，隸屬於洪州開元寺僧籍。參拜馬祖一禪師，秘密地領悟了心要。敬宗寶曆二年，到達隨州太湖山側居住。當時正逢大旱，鄉人張武陵準備了羊和豬來祈求湖龍降雨。大師見到后悲憫地說：『用殺害生命的方式來救助生命，只會增加罪孽。可以暫時不要殺生，給我三天時間，我為你們祈禱。』大師隨即進入山北的巖穴中靜坐冥禱。雷雨大作。幾天後，張武陵尋找大師。大師正在禪定中。張武陵於是捐獻出他的山地，興建精舍，用兩個兒子侍奉左右。前來學習的人越來越多，於是形成了道場。到了太和元年五月二十九日，大師私下對龍神說：『我之前用身體代替牲畜，停止了你們的血食。現在我捨棄身體來償還你們，可以享用我的肉。』隨即用刀砍斷右膝，又砍斷左膝。門人奔來奪下他的刀，白色的液體涌流，大師安然圓寂。山南東道將此事上奏朝廷。皇帝嘉獎他，賜予他所居住的地方名為幽濟禪院。石晉天福年間，改名為奇峰寺。宋神宗元豐元年，又改名為靈峰寺。哲宗元祐二年九月，下詔改為十方。
【English Translation】 English version In the second month, Wang Zhixing, the Surveillance Commissioner of Xu and Si prefectures, requested to establish an ordination platform in Sizhou to ordain monks and nuns for the purpose of accumulating blessings on the Emperor's birthday. The Emperor granted his request. Yongfu Temple in Hangzhou carved the Lotus Sutra on stone walls, and Yuan Zhen wrote a record for it.
Emperor Jingzong
Zhan, the eldest son of Emperor Muzong. He reigned for two years and died at the age of eighteen. Era name: Baoli (2 years).
The year Yisi was the first year of Baoli. In the twelfth month of the second year of Baoli (Bingwu), the Emperor passed away.
Emperor Wenzong
Ang, the second son of Emperor Muzong. He was initially enfeoffed as the Prince of Jiang. Emperor Jingzong had no sons, so he established the Prince of Jiang as Emperor. He reigned for thirteen years and died at the age of thirty-three. Era names: Taihe (9 years), Kaicheng (5 years, the Emperor passed away in the first month). The year Dingwei was the first year of Taihe.
Great Master Ciren Lingji of Dahong Mountain in Suizhou (under the jurisdiction of Shannan Jiangbei Circuit, Shanzhou Road, Yuzhou area), named Shanxin, was from the Zhang family of Longxing (Hongzhou, Jiangxi). During the Yuanhe period of Emperor Xianzong, he was registered as a monk of Kaiyuan Temple in Hongzhou. He studied with Zen Master Mazu Yi and secretly grasped the essence of the mind. In the second year of Baoli during the reign of Emperor Jingzong, he arrived and resided on the side of Taihu Mountain in Suizhou. At that time, there was a severe drought, and the villagers, led by Zhang Wuling, prepared sheep and pigs to pray to the lake dragon for rain. The Master saw this and said with compassion: 'Using the killing of life to save life only increases the sin. You can temporarily refrain from killing. Give me three days, and I will pray for you.' The Master then entered a cave north of the mountain and sat in meditation, praying silently. Thunder and rain arose greatly. Several days later, Zhang Wuling searched for the Master. The Master was in samadhi. Zhang Wuling then donated his mountain land to build a monastery, using his two sons to serve him. Disciples gathered, and a Dharma seat was established. On the twenty-ninth day of the fifth month of the first year of Taihe, the Master secretly said to the dragon spirit: 'I previously used my body to replace the sacrificial animals, stopping your blood meals. Now I give up my body to repay you, you can enjoy my flesh.' He then cut off his right knee with a knife, and then cut off his left knee. The disciples rushed to seize his knife. White liquid flowed out, and the Master peacefully passed away. The Shannan Dong Circuit reported this matter to the court. The Emperor praised him and bestowed the name Youji Chan Monastery to the place where he lived. During the Tianfu period of the Later Jin Dynasty, it was renamed Qifeng Temple. In the first year of Yuanfeng during the reign of Emperor Shenzong of the Song Dynasty, it was again renamed Lingfeng Temple. In the ninth month of the second year of Yuanyou during the reign of Emperor Zhezong, an edict was issued to change it to a public monastery.
禪寺。移洛陽少林寺長老報恩住持(寺記碑文)師嗣馬祖一禪師(傳燈)。
藥山 禪師惟儼。絳州韓氏。年十七依潮陽西山慧照禪師出家。納戒于衡岳希操律師。博通經論。嚴持戒律。首造石頭頭指之見馬祖。復還石頭領悟心要。后住澧州藥山。海眾云合。尚書李翱字習之刺朗州(常德路也)慕師之道入山謁之。山誦經不顧李曰。見面不如聞名。師呼之。李應諾。山曰。何得貴耳賤目。李謝之乃問曰。如何是道。山以手指上下云。會么。李曰不會。山云。云在青天水在瓶。李忻然答以偈曰。煉得身形似鶴形。千株松下兩函經。我來問道無餘說。云在青天水在瓶。又問。如何是戒定慧。山云。這裡無此閑傢俱。李領解辭去。師嗣石頭遷禪師。至是太和二年入寂壽八十四。敕謚弘道大師。塔曰化城(傳燈錄)。
龍潭 澧州龍潭崇信禪師。渚宮人(今荊潮北道荊門州)家居荊南城天皇寺巷。禮道悟禪師出家。既受具服勤左右。領悟玄旨。后詣澧陽龍潭棲止焉。師嗣天皇道悟禪師。悟嗣石頭遷。遷嗣青原思禪師。思嗣六祖尊者。信接弟子。曰德山宣鑒(傳燈錄)。
石壁經 太和三年。蘇州重玄寺刊石壁經成。白侍郎居易為碑。略曰。夫開示悟入諸佛知見。以了義度無邊。以圓教垂無窮。莫尊於法華經
【現代漢語翻譯】 現代漢語譯本 禪寺。報恩禪師，原為洛陽少林寺長老，后擔任住持（見寺記碑文），他的禪法傳承自馬祖一禪師（見《傳燈錄》）。
藥山惟儼禪師，絳州韓氏人。十七歲時，依潮陽西山慧照禪師出家，后在衡岳希操律師處受戒。他博通經論，嚴守戒律。最初拜訪石頭希遷禪師，領悟了馬祖道一禪師的禪法，之後又回到石頭希遷處，徹底領悟了心要。後來住在澧州藥山，四方僧眾雲集。尚書李翱（字習之）擔任朗州（即常德路）刺史時，仰慕藥山禪師的道風，入山拜謁。藥山禪師誦經，沒有理會李翱。李翱說：『見面不如聞名。』禪師呼喚他，李翱應諾。禪師說：『為何貴耳賤目？』李翱謝罪，然後問道：『如何是道？』藥山禪師用手指指上指下，說：『會么？』李翱說不會。禪師說：『云在青天，水在瓶。』李翱欣然作偈回答說：『煉得身形似鶴形，千株松下兩函經。我來問道無餘說，云在青天水在瓶。』又問：『如何是戒定慧？』藥山禪師說：『這裡沒有這些閑傢俱。』李翱領悟后告辭離去。藥山禪師的禪法傳承自石頭希遷禪師。于太和二年圓寂，享年八十四歲。朝廷敕謚為弘道大師，塔名為化城（見《傳燈錄》）。
龍潭崇信禪師，澧州龍潭崇信禪師，渚宮人（今荊潮北道荊門州），家住在荊南城天皇寺巷。禮道悟禪師出家。受戒后，勤勞地侍奉在道悟禪師左右，領悟了玄妙的旨意。後來到澧陽龍潭居住。禪師的禪法傳承自天皇道悟禪師，道悟禪師傳承自石頭希遷，希遷禪師傳承自青原行思禪師，行思禪師傳承自六祖慧能尊者。崇信禪師接引弟子，其中有德山宣鑒（見《傳燈錄》）。
石壁經。太和三年，蘇州重玄寺刊刻石壁經完成。白居易侍郎撰寫碑文，大略是說：『能夠開示悟入諸佛知見，用究竟的教義度化無邊眾生，用圓滿的教法垂示無窮未來，沒有比《法華經》更尊貴的了。』
【English Translation】 English version 'Chan Monastery. Baoren Chan Master, formerly an elder of Shaolin Monastery in Luoyang, later served as abbot (see the monastery record inscription). His Chan lineage was inherited from Mazu Yi Chan Master (Transmission of the Lamp).'
'Yaoshan Weiyan Chan Master, a member of the Han family from Jiangzhou. At the age of seventeen, he became a monk under Chan Master Huizhao of Xishan in Chaoyang, and later received precepts from Vinaya Master Xicao of Hengyue. He was well-versed in scriptures and treatises, and strictly adhered to the precepts. He initially visited Shitou Xiqian Chan Master, comprehending the Chan teachings of Mazu Daoyi Chan Master, and then returned to Shitou Xiqian, fully realizing the essence of the mind. Later, he resided at Yaoshan in Lizhou, where monks gathered from all directions. The Minister Li Ao (Zi Xizhi), serving as the prefect of Langzhou (present-day Changde Road), admired the Chan Master's virtue and visited him in the mountains. Yaoshan Chan Master was reciting scriptures, paying no attention to Li Ao. Li Ao said, 'Meeting in person is not as good as hearing the name.' The Chan Master called out to him, and Li Ao responded. The Chan Master said, 'Why do you value the ears and despise the eyes?' Li Ao apologized and then asked, 'What is the Dao?' Yaoshan Chan Master pointed up and down, saying, 'Do you understand?' Li Ao said he did not. The Chan Master said, 'Clouds are in the blue sky, water is in the bottle.' Li Ao happily responded with a verse: 'Having refined the body into the shape of a crane, two cases of scriptures under a thousand pine trees. I come to ask about the Dao, there is nothing more to say, clouds are in the blue sky, water is in the bottle.' He also asked, 'What are morality, concentration, and wisdom?' Yaoshan Chan Master said, 'There are no such idle tools here.' Li Ao understood and took his leave. Yaoshan Chan Master's Chan lineage was inherited from Shitou Xiqian Chan Master. He passed away in the second year of the Taihe era, at the age of eighty-four. The court posthumously conferred the title of Grand Master Hongdao, and his stupa was named Huacheng (Transformation City) (see Transmission of the Lamp).'
'Longtan Chongxin Chan Master, of Lizhou Longtan Chongxin Chan Master, a native of Zhugong (present-day Jingmen Prefecture in Jingchao North Road), whose home was in the alley of Tianhuang Temple in Jingnan City. He became a monk under Dao Wu Chan Master. After receiving the precepts, he diligently served Dao Wu Chan Master, comprehending the profound meaning. Later, he resided in Longtan, Liyang. The Chan Master's Chan lineage was inherited from Tianhuang Dao Wu Chan Master, Dao Wu Chan Master inherited from Shitou Xiqian, Xiqian Chan Master inherited from Qingyuan Xingsi Chan Master, and Xingsi Chan Master inherited from the Sixth Patriarch Huineng. Chongxin Chan Master received disciples, including Deshan Xuanjian (see Transmission of the Lamp).'
'Stone Wall Sutra. In the third year of the Taihe era, the carving of the Stone Wall Sutra at Chongxuan Temple in Suzhou was completed. Vice Minister Bai Juyi wrote the inscription, which roughly said: 'To be able to reveal, instruct, awaken, and enter the knowledge and vision of all Buddhas, to liberate boundless beings with the ultimate teachings, and to impart endless future with the perfect teachings, there is nothing more venerable than the Lotus Sutra.'
。凡六萬九千五百五言。證無生忍。造不二門。住不思議解脫。莫極于維摩經。凡二萬七千九十二言。攝四生九類。入無餘涅槃。實無得度者莫先於金剛經。凡五千二百八十七言。壞罪集福。凈一切惡道。莫急於尊勝陀羅尼經。凡三千二十言。應念隨愿生極樂土。莫大於彌陀經。凡一千八百言。用正見觀真相。莫出於普賢行法經。凡六千九百九十言。詮自性認本覺。莫深於實相法密經。凡二千一百五言。空法塵依佛智。莫過於般若心經。凡二百五十八言。是八種經具十二部三乘之要旨萬佛之秘藏盡矣(詳見樂天文集)般若心經凡有三譯。二百五十八言者。太宗貞觀間玄奘三藏法師之譯也。譯之第三者也(詳見大藏目錄)。
丹霞 鄧州丹霞天然禪師。六月入寂。壽八十三。敕謚智通禪師。初師本業儒。將應舉長安。偶禪者于旅邸。禪者問曰。仁者何往。曰選官去。禪者曰。選官何如選佛。曰選佛當往何所。禪者曰。今江西馬大師出世。是選佛之場。霞乃直造江西見祖。以手拓幞頭額。馬祖視之曰。南嶽石頭是汝師也。遽抵石頭。以手拓幞頭額石頭曰。著槽廠去。霞禮謝入行者房。隨次執爨役凡三年。忽一日石頭告眾曰。來日刬佛殿前草及期。凡大眾諸童行各備鍬钁刬草。霞獨以盆水洗頭跪石頭前。石頭笑而為之
【現代漢語翻譯】 現代漢語譯本： 總計六萬九千五百字的五言經書中，證得無生法忍，闡述不二法門，安住于不可思議解脫境界，沒有超過《維摩詰經》（Vimalakirti Sutra）的。總計二萬七千零九十二字的經書中，攝受胎、卵、濕、化四生和九類眾生，令其進入無餘涅槃，實際上沒有比《金剛經》（Diamond Sutra）更早開示的。總計五千二百八十七字的經書中，能消除罪業、積聚福德、凈化一切惡道，沒有比《尊勝陀羅尼經》（Usnisa Vijaya Dharani Sutra）更快速有效的。總計三千零二十字的經書中，能使人應念隨愿往生極樂凈土，沒有比《阿彌陀經》（Amitabha Sutra）更殊勝的。總計一千八百字的經書中，用正確的見解觀察諸法實相，沒有比《普賢行法經》（Samantabhadra-carya Pranidhana Sutra）更直接的。總計六千九百九十字的經書中，詮釋自性、認識本覺，沒有比《實相法密經》（Tathata-lakshana Dharma Sutra）更深刻的。總計二千一百零五字的經書中，空掉法塵、依靠佛陀的智慧，沒有比《般若心經》（Heart Sutra）更精要的。總計二百五十八字的《般若心經》，是八種經書具備十二部經和三乘教義的要旨，囊括了萬佛的秘密寶藏。（詳細內容參見樂天文集）《般若心經》共有三種譯本，二百五十八字的版本是唐太宗貞觀年間玄奘（Xuanzang）三藏法師的譯本，是第三個譯本。（詳細內容參見大藏目錄）。
丹霞（Danxia）：鄧州丹霞天然禪師（Tianran），六月圓寂，享年八十三歲，朝廷賜謚號為智通禪師（Zhitong）。禪師最初以儒學為業，將要前往長安應試。在旅店遇到一位禪者，禪者問道：『仁者要到哪裡去？』丹霞回答說：『去參加選官考試。』禪者說：『選官怎麼比得上選佛？』丹霞問：『選佛應當去哪裡？』禪者說：『現在江西的馬大師（Mazu）出世，那裡是選佛的場所。』丹霞於是直接前往江西拜見馬祖。用手拍打頭上的幞頭。馬祖看著他說：『南嶽石頭（Shitou）是你的老師。』丹霞隨即前往石頭處，用手拍打頭上的幞頭。石頭說：『到槽廠去。』丹霞禮拜感謝後進入行者房，依次承擔炊事等雜役三年。忽然有一天，石頭告訴大眾說：『明天剷除佛殿前的草。』到了約定的時間，大眾和童行各自拿著鍬镢剷草，只有丹霞用盆水洗頭，跪在石頭面前。石頭笑著為他剃度。
【English Translation】 English version: Among the scriptures consisting of 69,500 words in five-character verses, none surpasses the Vimalakirti Sutra (維摩詰經) in attesting to the non-origination forbearance (無生法忍), expounding the non-dual dharma gate (不二法門), and dwelling in the inconceivable liberation (不思議解脫). Among the scriptures consisting of 27,092 words, none precedes the Diamond Sutra (金剛經) in encompassing the four types of birth (胎、卵、濕、化) and the nine classes of beings, leading them into nirvana without remainder (無餘涅槃); in reality, there is no one who is saved. Among the scriptures consisting of 5,287 words, none is more urgent than the Usnisa Vijaya Dharani Sutra (尊勝陀羅尼經) in destroying sins, accumulating blessings, and purifying all evil paths. Among the scriptures consisting of 3,020 words, none is greater than the Amitabha Sutra (彌陀經) in enabling beings to be reborn in the Land of Ultimate Bliss (極樂凈土) according to their thoughts and wishes. Among the scriptures consisting of 1,800 words, none is more direct than the Samantabhadra-carya Pranidhana Sutra (普賢行法經) in using right view to observe the true nature of reality. Among the scriptures consisting of 6,990 words, none is deeper than the Tathata-lakshana Dharma Sutra (實相法密經) in explaining self-nature and recognizing original enlightenment. Among the scriptures consisting of 2,105 words, none surpasses the Heart Sutra (般若心經) in emptying the dust of dharma and relying on the wisdom of the Buddha. The Heart Sutra, consisting of 258 words, embodies the essence of the eight types of scriptures, the twelve divisions of the teachings, and the doctrines of the three vehicles, encompassing the secret treasures of all Buddhas. (See Yue Tianwen's Collected Works for details.) There are three translations of the Heart Sutra. The version with 258 words was translated by the Tripitaka Master Xuanzang (玄奘) during the Zhenguan period of the Tang Dynasty, and it is the third translation. (See the Great Canon Catalogue for details.)
Danxia (丹霞): Chan Master Tianran (天然) of Danxia in Dengzhou, passed away in June at the age of 83. He was posthumously granted the title of Chan Master Zhitong (智通) by imperial decree. Initially, the master was engaged in Confucian studies and was about to go to Chang'an to take the imperial examination. He encountered a Chan practitioner at an inn. The Chan practitioner asked, 'Where are you going, benevolent one?' Danxia replied, 'To take the official selection examination.' The Chan practitioner said, 'How can selecting an official compare to selecting a Buddha?' Danxia asked, 'Where should one go to select a Buddha?' The Chan practitioner said, 'Now Master Mazu (馬祖) has appeared in Jiangxi; that is the place to select a Buddha.' Thereupon, Danxia went directly to Jiangxi to see Mazu. He patted the turban (幞頭) on his head. Mazu looked at him and said, 'Shitou (石頭) of Nanyue is your teacher.' Danxia immediately went to Shitou and patted the turban on his head. Shitou said, 'Go to the trough factory.' Danxia bowed in gratitude and entered the practitioners' quarters, successively taking on tasks such as cooking for three years. Suddenly one day, Shitou told the assembly, 'Tomorrow, clear the grass in front of the Buddha hall.' When the appointed time arrived, the assembly and young practitioners each prepared hoes and shovels to clear the grass. Only Danxia washed his head with a basin of water and knelt before Shitou. Shitou smiled and shaved his head.
剃落。從而為之說戒。霞遂掩耳而趍去。再謁馬祖入僧堂坐聖僧頸。馬祖曰。我子天然。即拜馬祖謝師賜與法號。因名天然也。今之僧堂曰選佛場本於此也。師嗣石頭(五燈作長慶四年入寂)。
觀世音菩薩現像 帝嗜蛤蜊。㳂海官吏先時遞進。人亦勞止。至是太和五年一日。御饌蛤蜊有擘不開者。一聞于帝。焚香祝之。乃張菩薩形儀梵相具足。帝貯以金粟檀香合。賜興善寺令眾瞻禮。因問群臣。斯何祥也。或奏太乙山惟政禪師深明佛法博聞知見。乞詔問之。即詔師至。帝問其說。政曰。物無虛應。此乃啟陛下信心耳。契經云應以此身得度者即現此身而為說法。帝曰。菩薩身已現。且未聞說法。政禪師曰。陛下睹此為常耶非常耶。信耶非信耶。帝曰。希有之事朕深信焉。師曰。陛下心信聞說法竟。皇情悅豫得未曾有。詔天下寺院。各立觀音像以答殊休。留師于內道場。累辭歸山。詔令住聖壽寺。師平原人。姓周氏。受業本州延和寺之詮澄法師。得法于嵩山普寂禪師。隱居太乙山。學者盈室。武宗初入居終南山。終后阇維。收舍利四十九粒建塔焉。嵩山寂嗣北宗秀禪師(傳燈)癸丑太和七年十月。帝誕節召法師知玄與道士。入麟德殿論道。
南泉 池州南泉禪師。名普愿。鄭州新鄭王氏子。幼慕空宗。肅宗
【現代漢語翻譯】 現代漢語譯本：剃度后，（馬祖）便要為他講解戒律，天然禪師便捂著耳朵跑開了。之後，他去拜見馬祖，直接坐在僧堂里聖僧的脖子上。馬祖說：『我的兒子真是天然啊！』天然禪師立刻拜謝馬祖，感謝師父賜予法號，因此得名天然。現在僧堂被稱為『選佛場』，就是從這件事開始的。天然禪師是石頭希遷的嗣法弟子（《五燈會元》記載天然禪師在長慶四年圓寂）。
觀世音菩薩顯現聖像：皇帝喜歡吃蛤蜊，沿海的官吏經常進貢，百姓也因此疲憊不堪。到了太和五年的一天，御膳中的蛤蜊有一個怎麼也打不開。這件事稟告給了皇帝，皇帝焚香祝禱，蛤蜊打開后，裡面竟然是菩薩的形象，儀態和梵相都十分完整。皇帝用金粟檀香木的盒子將菩薩像裝起來，賜給興善寺讓僧眾瞻仰禮拜。皇帝問群臣，這是什麼祥瑞之兆？有人奏報說太乙山的惟政禪師精通佛法，博聞強識，請求皇帝下詔詢問他。於是皇帝下詔召惟政禪師進宮，皇帝問他其中的緣由。惟政禪師說：『事物不會無緣無故地顯現，這正是爲了開啟陛下的信心啊！經典上說，應以何種身形得度者，菩薩就顯現何種身形而為說法。』皇帝說：『菩薩的身形已經顯現，但是還沒有聽到說法啊。』惟政禪師說：『陛下看到這個景象，認為是尋常的還是不尋常的？是相信還是不相信？』皇帝說：『這是稀有的事情，朕深信不疑。』禪師說：『陛下心生相信，就已經聽完說法了。』皇帝非常高興，得到了前所未有的體驗。於是下詔天下寺院，各自設立觀音菩薩像，以此來回應這殊勝的恩澤。皇帝想讓惟政禪師留在內道場，但他多次推辭，堅持要回山。皇帝就下詔讓他住在聖壽寺。惟政禪師是平原人，姓周，在本地的延和寺跟隨詮澄法師學習，後來在嵩山普寂禪師處得法，隱居在太乙山，前來學習的人很多。武宗時期，惟政禪師進入終南山居住。圓寂后火化，得到四十九粒舍利，於是建塔供奉。嵩山普寂禪師是北宗神秀禪師的嗣法弟子（出自《傳燈錄》）。太和七年癸丑年十月，皇帝在誕辰之日召見法師知玄和道士，在麟德殿辯論佛道。
南泉普愿禪師：池州南泉禪師，名叫普愿，是鄭州新鄭人王氏之子。他從小就仰慕空宗。
【English Translation】 English version: After shaving his head, (Mazu) intended to explain the precepts to him, but Tianran (Natural) covered his ears and ran away. Later, he visited Mazu and sat directly on the neck of the sacred monk in the monks' hall. Mazu said, 'My son is truly natural!' Tianran immediately bowed to Mazu, thanking the master for bestowing a Dharma name, hence the name Tianran. The current monks' hall is called the 'Buddha Selection Field,' which originated from this event. Tianran was a Dharma heir of Shitou Xiqian (according to 'Wudeng Huiyuan,' Tianran passed away in the fourth year of Changqing).
The Manifestation of Avalokiteśvara Bodhisattva: The emperor had a fondness for clams, and coastal officials frequently presented them as tribute, causing hardship for the people. Then, in the fifth year of Taihe, one day, there was a clam in the imperial meal that could not be opened no matter what. This was reported to the emperor, who burned incense and prayed. When the clam opened, it revealed an image of the Bodhisattva, complete with dignified appearance and sacred features. The emperor stored the Bodhisattva image in a sandalwood box inlaid with gold, and bestowed it upon Xing'shan Temple for the monks to venerate and worship. The emperor asked his ministers what auspicious omen this was. Someone reported that Chan Master Weizheng of Mount Taiyi was well-versed in Buddhist teachings and had extensive knowledge, requesting the emperor to issue an edict to inquire him. Thus, the emperor summoned Chan Master Weizheng to the palace and asked him the reason behind this. Chan Master Weizheng said, 'Things do not appear without a cause. This is precisely to awaken Your Majesty's faith! The sutras say that the Bodhisattva will manifest in whatever form is necessary to liberate beings and preach the Dharma.' The emperor said, 'The Bodhisattva's form has already appeared, but we have not yet heard the Dharma.' Chan Master Weizheng said, 'Does Your Majesty consider this a common or uncommon occurrence? Do you believe or disbelieve?' The emperor said, 'This is a rare event, and I deeply believe in it.' The Chan Master said, 'Your Majesty's belief is the completion of hearing the Dharma.' The emperor was overjoyed and had an unprecedented experience. He then issued an edict to all temples in the land to establish images of Avalokiteśvara Bodhisattva, in response to this extraordinary grace. The emperor wanted Chan Master Weizheng to stay in the inner sanctuary, but he repeatedly declined, insisting on returning to the mountain. The emperor then ordered him to reside at Shengshou Temple. Chan Master Weizheng was a native of Pingyuan, with the surname Zhou. He studied with Dharma Master Quancheng at Yanhua Temple in his hometown, and later attained enlightenment under Chan Master Puji of Mount Song. He lived in seclusion on Mount Taiyi, where many came to study with him. During the reign of Emperor Wuzong, Chan Master Weizheng entered Mount Zhongnan to reside. After his death, he was cremated, and forty-nine relics were found, so a pagoda was built to enshrine them. Chan Master Puji of Mount Song was a Dharma heir of Chan Master Shenxiu of the Northern School (from 'Transmission of the Lamp'). In the tenth month of the year Gui Chou, the seventh year of Taihe, the emperor summoned Dharma Master Zhixuan and Daoists to debate Buddhism and Daoism in Linde Hall.
Nanquan Puyuan: Chan Master Nanquan (South Spring) of Chizhou, named Puyuan, was the son of the Wang family of Xinzheng, Zhengzhou. From a young age, he admired the teachings of emptiness.
至德二年。依大隗山大慧禪師受業。詣嵩岳受具足戒。初習相部舊章。究毗尼篇聚。游諸講肆。歷聽楞伽華嚴。入中百門觀。精練玄義。后入馬祖之室。頓忘筌蹄。悟明心地。德宗貞元十一年憩錫池陽。不下南泉三十餘載。至是太和初。宣城廉史陸亙大夫請師下山。伸弟子禮。請振玄綱以說法要。太和八年十二月示疾。告門人曰。星翳燈幻亦久矣。勿謂吾有去來也。言訖而逝。師嗣馬祖(傳燈錄)。
道吾 潭州道吾山禪師。名宗智。龍興海昏張氏子。幼依槃和尚受教。登戒參扣藥山。密契心印。到鎮江鶴林指夾山見船子誠禪師于華亭。至此太和九年九月七日入寂。阇維得靈骨數片舍利。建塔道吾山。壽六十一。敕謚修一大師。塔曰實相。后雷遷其塔于石霜山之陽。師嗣藥山儼。儼嗣石頭遷(傳燈錄)。
船子 華亭朱涇船子和尚。名德誠。遂寧府人。得法于藥山。至華亭泛小舟。隨緣度日。人莫知其高行。因號曰船子和尚。富有詞句。后因道吾指夾山會禪師來參。山既解悟。別去已頻頻回顧。師遂喚阇黎。山回首。師豎起橈曰。汝將謂別有耶。乃覆舟入水而逝。師嗣藥山丙辰開成元年。衢州子湖巖禪師。名利蹤。澶州人。姓周氏。出家幽州開元寺。依年受具入南泉室。抵衢州馬蹄山。至是開成二年。邑
【現代漢語翻譯】 現代漢語譯本： 至德二年，依止大隗山大慧禪師處接受剃度。前往嵩岳受具足戒。最初學習相部的舊章，深入研究毗尼篇聚。遊歷各處講堂，依次聽講《楞伽經》、《華嚴經》、《入中論》、《百門論》，精研玄義。後來進入馬祖道一的門下，頓時忘卻言語文字的束縛，領悟明白心地。唐德宗貞元十一年，在池陽休息。之後三十多年沒有離開南泉。到了唐文宗太和初年，宣城廉史陸亙大夫邀請禪師下山，以弟子之禮相待，請求禪師弘揚佛法要義。太和八年十二月示現疾病，告訴門人說：『星光暗淡，燈火虛幻，這樣的狀態已經很久了。不要認為我有什麼來去。』說完就去世了。禪師是馬祖道一的法嗣（出自《傳燈錄》）。
道吾，潭州道吾山禪師，名宗智，龍興海昏人，姓張。年幼時依止槃和尚接受教導。受戒后參訪藥山惟儼，秘密地契合了心印。到鎮江鶴林，夾山善會禪師引薦他去華亭拜見船子德誠禪師。于唐文宗太和九年九月七日圓寂。火化后得到靈骨數片和舍利。在道吾山建造佛塔。享年六十一歲。朝廷賜謚號『修一』大師，塔名『實相』。後來雷遷將他的塔遷到石霜山的南面。禪師是藥山惟儼的法嗣，藥山惟儼是石頭希遷的法嗣（出自《傳燈錄》）。
船子，華亭朱涇船子和尚，名德誠，遂寧府人。在藥山惟儼處得法。到華亭后，泛著小船，隨緣度日。人們不知道他的高尚品行，因此稱他為船子和尚。他富有文采。後來因為道吾宗智禪師引薦夾山善會禪師前來參訪。夾山善會禪師開悟后，告別時頻頻回頭。船子和尚於是叫了一聲『阇黎（梵語，意為學人）』。夾山善會禪師回頭。船子和尚豎起船槳說：『你以為還有別的嗎？』於是將船打翻，沉入水中而去世。禪師是藥山惟儼的法嗣。唐文宗丙辰開成元年，衢州子湖巖禪師，名利蹤，澶州人，姓周。在幽州開元寺出家。按年齡受具足戒后，進入南泉普愿的門下。到達衢州馬蹄山。于唐文宗開成二年，
【English Translation】 English version: In the second year of the Zhide era, he received ordination under Chan Master Dahui of Mount Dawei. He went to Mount Song to receive the complete precepts. Initially, he studied the old chapters of the Xiangbu school, delving into the Vinaya texts. He traveled to various lecture halls, successively listening to the Laṅkāvatāra Sūtra (楞伽經), the Avataṃsaka Sūtra (華嚴經), the Madhyamakāvatāra (入中論), and the Dvādaśanikāya Śāstra (百門論), refining the profound meanings. Later, he entered the school of Mazu Daoyi (馬祖道一), instantly forgetting the constraints of words and letters, and realizing the mind-ground. In the eleventh year of the Zhenyuan era of Emperor Dezong of Tang, he rested at Chiyang. For more than thirty years, he did not leave Nanquan. In the early years of the Taihe era of Emperor Wenzong of Tang, Lu Geng, the investigating censor of Xuanzhou, invited the Chan Master down the mountain, treating him with the respect of a disciple, and requesting him to promote the essential principles of Buddhism. In the twelfth month of the eighth year of the Taihe era, he manifested illness and told his disciples: 'The dimming of stars and the illusion of lamps have been long in coming. Do not think that I have any coming or going.' After saying this, he passed away. The Chan Master was a Dharma heir of Mazu Daoyi (from the Transmission of the Lamp).
Daowu, Chan Master of Mount Daowu in Tanzhou, named Zongzhi (宗智), was a native of Longxing Haihun, with the surname Zhang. In his youth, he received instruction from Monk Pan. After receiving the precepts, he visited Yaoshan Weiyan (藥山惟儼), secretly aligning with the mind-seal. Arriving at Helin in Zhenjiang, Chan Master Jiashan Shanhui (夾山善會) introduced him to Chan Master Chuanzi Decheng (船子德誠) in Huating. He passed away on the seventh day of the ninth month of the ninth year of the Taihe era of Emperor Wenzong of Tang. After cremation, several pieces of spiritual bones and śarīra (舍利, relics) were obtained. A pagoda was built on Mount Daowu. He lived to the age of sixty-one. The court bestowed the posthumous title 'Master Xiuyi' (修一), and the pagoda was named 'Reality Mark' (實相). Later, Lei Qian moved his pagoda to the south side of Mount Shishuang. The Chan Master was a Dharma heir of Yaoshan Weiyan, and Yaoshan Weiyan was a Dharma heir of Shitou Xiqian (石頭希遷) (from the Transmission of the Lamp).
Chuanzi, Boatman Monk of Zhujing in Huating, named Decheng (德誠), was a native of Suining Prefecture. He received the Dharma from Yaoshan Weiyan. After arriving in Huating, he drifted in a small boat, living according to circumstances. People did not know his noble conduct, so they called him the Boatman Monk. He was rich in literary talent. Later, because Chan Master Daowu Zongzhi introduced Chan Master Jiashan Shanhui to visit him. After Chan Master Jiashan Shanhui attained enlightenment, he repeatedly looked back when saying goodbye. The Boatman Monk then called out 'Ācārya (阇黎, a Sanskrit term meaning 'teacher' or 'instructor')'. Chan Master Jiashan Shanhui turned his head. The Boatman Monk raised his oar and said: 'Do you think there is something else?' Then he overturned the boat and sank into the water and passed away. The Chan Master was a Dharma heir of Yaoshan Weiyan. In the first year of the Kaicheng era of Emperor Wenzong of Tang, Chan Master Zihu Yan Lizong (子湖巖利蹤) of Quzhou, named Lizong, was a native of Tanzhou, with the surname Zhou. He left home at Kaiyuan Temple in Youzhou. After receiving the complete precepts according to age, he entered the school of Nanquan Puyuan (南泉普愿). He arrived at Mount Matitou in Quzhou. In the second year of the Kaicheng era of Emperor Wenzong of Tang,
人翁遷貴施山下子湖創院以居師。師于門下立牌曰。子湖有一隻狗。上取人頭中取人心下取人腳。擬議則喪身失命。臨濟會下二僧參才揭簾。師喝曰。看狗。僧回顧。師使歸方丈。僖宗廣明元年入寂。塔于本山。師嗣南泉愿(傳燈錄)。
戊午開成三年三月。清涼國師澄觀入寂。壽一百二歲。臘八十三。加大統國師。帝謂以祖聖宗仰。特輟朝三日。重臣縞素奉全身塔終南山。未幾有梵僧至闕表稱。于蔥嶺見二使者凌虛而過。問之答曰。北印度文殊堂神也。東取華嚴菩薩大牙歸國供養。有旨啟塔。果失一牙。遂阇維舌根不壞如紅蓮色。舍利光明瑩潤。塔之賜塔曰妙覺。相國裴休奉敕撰碑。敕寫師真奉安大興唐寺(唐舊史)。宋太宗時。贊寧僧統撰大宋高僧傳稱。國師憲宗元和間入寂。春秋七十餘二說不同。今並存之。唐舊史曰。德宗貞元十五年四月帝誕節敕有司備儀輦。迎教授和尚澄觀入內殿。闡揚華嚴宗旨。觀升高座曰。大哉真界萬法資始。包空有而絕相。入言詞而無跡。妙有不有。真空不空。我佛得之。妙踐真覺廓凈塵習。寂寥于萬化之域。動用於一空之中。融身剎以相含。流聲光而遐燭。我皇得之。靈鑒虛極。保合大和。聖文掩于百王。淳風扇于萬國。敷玄化以覺夢。垂天真以性情。是知華嚴教旨寂廓沖邃
【現代漢語翻譯】 現代漢語譯本：人翁遷到貴施山下的子湖，建立寺院居住，並尊奉石霜慶諸為師。石霜慶諸禪師在門下立了一塊牌子，上面寫道：『子湖有一隻狗，上能咬掉人的頭，中能咬掉人的心，下能咬掉人的腳。』如果稍有擬議思量，就會喪身失命。臨濟宗門下的兩個僧人前去參拜，剛一揭開簾子，石霜慶諸禪師就喝道：『看狗！』僧人回頭看，石霜慶諸禪師便讓他們回到方丈。唐僖宗廣明元年，石霜慶諸禪師圓寂，塔葬在本山。石霜慶諸禪師是南泉愿（Nanquan Yuan）的法嗣（出自《傳燈錄》）。 清涼澄觀國師（Qingliang Chengguan Guoshi）于戊午開成三年三月圓寂，享年一百零二歲，僧臘八十三年。朝廷追贈他為大統國師（Datong Guoshi）。皇帝認為他可作為祖師聖宗來仰慕，特地停止朝政三日。朝廷重臣身穿喪服，護送他的全身塔到終南山。不久，有一位梵僧來到朝廷，上表稱：在蔥嶺（Cong Ling）看見兩位使者凌空飛過，詢問他們，回答說：『我們是北印度文殊堂（Wenshu Tang）的神，前往東方取華嚴菩薩（Huayan Pusa）的大牙，帶回國供養。』皇帝下旨開啟塔，果然丟失了一顆牙齒。於是火化了他的遺體，舌根沒有損壞，顏色像紅蓮。舍利光明瑩潤。朝廷賜予塔名為妙覺（Miaojue）。宰相裴休（Pei Xiu）奉皇帝的命令撰寫碑文。皇帝下令畫師的畫像供奉在大興唐寺（Daxing Tang Si）（出自《唐舊史》）。宋太宗時期，贊寧（Zanning）僧統撰寫《大宋高僧傳》，稱澄觀國師在唐憲宗元和年間圓寂，享年七十多歲。這兩種說法不同，現在一併儲存下來。 《唐舊史》記載：唐德宗貞元十五年四月，皇帝誕辰，下令有關部門準備儀仗車輦，迎接教授和尚澄觀進入內殿，闡揚華嚴宗（Huayan Zong）的宗旨。澄觀升座說道：『偉大啊，真如法界，萬法由此開始。它包容空有而超越一切表象，進入言語卻不留下任何痕跡。妙有不是實有，真空不是空無。我佛證得了它，妙用實踐真覺，廓清塵埃習氣，在萬化之域寂然不動，在一空之中動用自如，融合身剎而相互包含，流佈聲光而照耀遠方。我皇證得了它，靈鑒虛明至極，保持大和之氣。聖文超越了歷代帝王，淳厚的風尚傳遍了萬國。弘揚玄妙的教化以覺醒夢中之人，垂示天真本性以順應性情。由此可知，華嚴教旨寂靜空曠，深遠精微。』
【English Translation】 English version: Elder Weng moved to Zihu at the foot of Guishi Mountain, established a monastery to reside in, and revered Shishuang Qingzhu as his teacher. Zen Master Shishuang Qingzhu erected a sign at the gate, which read: 'There is a dog at Zihu. It can bite off a person's head above, bite off a person's heart in the middle, and bite off a person's feet below.' If there is any deliberation or thought, one will lose their life. Two monks from the Linji school went to pay their respects, and as soon as they lifted the curtain, Zen Master Shishuang Qingzhu shouted: 'Look at the dog!' The monks turned their heads to look, and Zen Master Shishuang Qingzhu sent them back to their abodes. In the first year of Guangming during the reign of Emperor Xizong of Tang, Zen Master Shishuang Qingzhu passed away and was buried in a stupa on this mountain. Zen Master Shishuang Qingzhu was a Dharma heir of Nanquan Yuan (from the Transmission of the Lamp). National Teacher Qingliang Chengguan passed away in the third month of the year Wuwu Kaicheng, at the age of one hundred and two, with eighty-three years as a monk. The court posthumously conferred upon him the title of Great Unifying National Teacher (Datong Guoshi). The emperor considered him worthy of being revered as a patriarch and saint, and specially suspended court for three days. High-ranking officials in mourning attire escorted his complete body stupa to Zhongnan Mountain. Not long after, a Brahman monk came to the court and reported: He saw two messengers flying in the sky over the Congling Mountains. When asked, they replied: 'We are the gods of the Manjushri Hall (Wenshu Tang) in North India, and we are going east to retrieve a large tooth of the Huayan Bodhisattva (Huayan Pusa) to take back to our country for worship.' The emperor ordered the stupa to be opened, and indeed a tooth was missing. Thereupon, his remains were cremated, and his tongue root remained intact, the color of a red lotus. The relics were bright and lustrous. The court bestowed the name 'Wonderful Enlightenment' (Miaojue) upon the stupa. Chancellor Pei Xiu, upon the emperor's order, composed the inscription for the stele. The emperor ordered a portrait of the teacher to be enshrined in the Daxing Tang Temple (Daxing Tang Si) (from the Old History of Tang). During the reign of Emperor Taizong of Song, the Sangha administrator Zanning wrote the Biographies of Eminent Monks of the Great Song, stating that National Teacher Chengguan passed away during the Yuanhe period of Emperor Xianzong of Tang, at the age of seventy-plus. These two accounts differ, and both are preserved. The Old History of Tang records: In the fourth month of the fifteenth year of Zhenyuan during the reign of Emperor Dezong of Tang, on the emperor's birthday, an edict was issued to the relevant departments to prepare ceremonial carriages to welcome the teaching monk Chengguan into the inner palace to expound the tenets of the Huayan School (Huayan Zong). Chengguan ascended the seat and said: 'Great is the realm of True Reality, the origin of all dharmas. It encompasses emptiness and existence while transcending all appearances, entering into words yet leaving no trace. Wondrous existence is not truly existent, and true emptiness is not empty. Our Buddha attained it, wonderfully practicing true enlightenment, clearing away the dust of habits, remaining still in the realm of myriad transformations, and moving freely within the one emptiness, merging body and realms to contain each other, and spreading sound and light to illuminate afar. Our emperor attained it, with spiritual insight that is supremely clear and maintains the great harmony. His sacred writings surpass those of past kings, and his pure customs spread throughout all nations. He propagates profound teachings to awaken those in dreams, and reveals the true nature to accord with their dispositions. Thus, it is known that the Huayan teachings are tranquil and vast, profound and subtle.'
不可得而思議矣。失其旨也徒修因於曠劫。得其門也等諸佛於一朝。帝顧謂群臣曰。朕之師言雅而簡。辭典而富。能以聖法清涼朕心。仍以清涼賜為國師之號。朕思從來執身心我人及諸法定相。斯為顛倒。群臣再拜稽首頂奉明命。由是中外臺輔重臣咸以八戒師禮之。
庚申開成五年春正月帝崩。帝之弟武宗立。九月召道士趙歸真等。入禁中脩金箓道場。十月武宗升玄壇。親受法箓。左拾遺王哲諫曰。王業之初不宜崇信太過。
武宗
炎。穆宗第五子。初封穎王。先是文宗太子永薨無子。立敬宗子陳王成美為皇太子。及文宗崩。中尉仇士良等矯詔廢太子。立穎王為皇太弟即位。在位六年。壽三十二 會昌(六)。
辛酉會昌元年六月。以衡山道士劉玄靜為光祿大夫。充崇玄館學士。六祖下五世圭峰宗密禪師入寂(傳燈錄)。
云巖 潭州云巖禪師。名曇晟。鐘陵建昌王氏。少出家于石門。參百丈海禪師二十年。因緣不契。后造藥山。山曰。百丈說甚麼法。師曰。一日上堂大眾立定。以柱杖一時趁散。復召大眾眾回首。丈曰是甚麼。山曰今日因子得見海兄。師于言下頓悟。便禮拜。至是會昌元年十月二十六日。喚主事令備齋。來日有上座發去。至二十七夜入寂。荼毗得舍利一千餘粒。瘞于
【現代漢語翻譯】 現代漢語譯本： 不可思議。失去宗旨，徒勞地在漫長的劫數中修行。得到門徑，就等於在一天之內與諸佛平等。皇帝回頭對群臣說：『朕的老師言語文雅而簡潔，辭藻豐富。能用聖法清涼朕的心，仍以「清涼」賜為國師的稱號。朕思來想去，執著于身心、我人以及諸法的固定相狀，這是顛倒。』群臣再次拜伏，叩頭接受聖旨。因此，朝廷內外的重臣都以八戒師的禮節對待他。 庚申開成五年春正月，皇帝駕崩。皇帝的弟弟武宗即位。九月，召道士趙歸真等人，進入禁中修設金箓道場。十月，武宗登上玄壇，親自接受法箓。左拾遺王哲勸諫說：『王業的初期不宜過分崇信。』 武宗（814年－846年），名李炎，穆宗第五子。起初被封為穎王。此前，文宗太子李永去世，沒有兒子。立敬宗的兒子陳王李成美為皇太子。等到文宗駕崩，中尉仇士良等人假傳詔書，廢黜太子，立穎王為皇太弟即位。在位六年，享年三十二歲。年號會昌（六年）。 辛酉會昌元年六月，以衡山道士劉玄靜為光祿大夫，充任崇玄館學士。《傳燈錄》記載，六祖慧能下五世的圭峰宗密禪師圓寂。 云巖（？－841年），潭州云巖禪師，名曇晟，鐘陵建昌王氏。年少時在石門出家。參學百丈懷海禪師二十年，因緣不契合。後來拜訪藥山惟儼禪師。藥山問：『百丈說了什麼法？』禪師說：『一日上堂，大眾站立完畢，（百丈）用柱杖一時趕散。又召大眾，大眾回頭。（百丈）說：『是什麼？』藥山說：『今日因子（你）得見海兄。』禪師在言下頓悟，便禮拜。到了會昌元年十月二十六日，（云巖）叫主事準備齋飯，說：『明日有上座要走了。』到二十七日夜圓寂。荼毗后得到舍利一千多粒，埋葬于。
【English Translation】 English version: It is beyond comprehension. Losing its essence, one cultivates causes in vain for countless eons. Gaining its gateway, one equals all Buddhas in a single morning. The Emperor turned to his ministers and said, 'My teacher's words are elegant and concise, his vocabulary rich. He can use the sacred Dharma to cool my heart, and I hereby bestow upon him the title of National Teacher of Coolness.' The Emperor reflected that clinging to the fixed characteristics of body, mind, self, others, and all dharmas is a delusion.' The ministers bowed again, kowtowed, and respectfully accepted the imperial decree. Therefore, senior officials both inside and outside the court treated him with the respect due to a teacher of the Eight Precepts. In the first month of spring, the fifth year of Kaisheng (840 AD), the Emperor passed away. Emperor Wuzong, the Emperor's younger brother, ascended the throne. In the ninth month, he summoned Daoist Zhao Guizhen and others to enter the forbidden palace to establish a Golden Register ritual site. In the tenth month, Emperor Wuzong ascended the Mysterious Altar and personally received the Dharma Register. Wang Zhe, the Left Reminder, advised, 'It is not appropriate to have excessive faith at the beginning of the royal enterprise.' Emperor Wuzong (814-846), personal name Li Yan, was the fifth son of Emperor Muzong. He was initially enfeoffed as the Prince of Ying. Previously, Emperor Wenzong's crown prince, Li Yong, died without an heir. Li Chengmei, the Prince of Chen and son of Emperor Jingzong, was established as the crown prince. When Emperor Wenzong passed away, the eunuch Qiu Shiliang and others falsely issued an edict to depose the crown prince and establish the Prince of Ying as the imperial younger brother and successor to the throne. He reigned for six years and died at the age of thirty-two. The era name was Huichang (six years). In the sixth month of the first year of Huichang (841 AD), the Daoist Liu Xuanjing of Mount Heng was appointed as Grand Master of的光祿大夫 (Guanglu Dafu) and served as a scholar of the 崇玄館 (Chongxuan Hall). According to the 'Transmission of the Lamp', Chan Master Guifeng Zongmi, the fifth generation descendant of the Sixth Patriarch Huineng, passed away. Yunyan (?-841), Chan Master Yunyan of Tanzhou, personal name Tan Sheng, was from the Wang family of Jianchang, Zhongling. He left home at a young age at Shimen. He studied with Chan Master Baizhang Huaihai for twenty years, but their affinity did not align. Later, he visited Yaoshan Weiyan. Yaoshan asked, 'What Dharma did Baizhang speak?' The Chan Master said, 'One day, he ascended the hall, and when the assembly was standing, (Baizhang) used his staff to disperse them all at once. Then he summoned the assembly, and they turned their heads. (Baizhang) said, 'What is it?' Yaoshan said, 'Today, because of you, I have seen my brother Hai.' The Chan Master had a sudden awakening upon hearing these words and bowed. On the twenty-sixth day of the tenth month of the first year of Huichang (841 AD), (Yunyan) told the person in charge to prepare a vegetarian meal, saying, 'Tomorrow, a senior monk will depart.' He passed away on the night of the twenty-seventh. After cremation, more than a thousand relics were obtained and buried at.
石室。敕謚無住大師。塔曰凈勝。師嗣藥山儼禪師。接弟子洞山價。曹洞宗本于師也(傳燈錄)。
九座山 癸亥會昌三年。正覺大師。諱智廣。興化軍仙遊人。憲宗元和二年示生。初參鹽官安國師及鄂州無等禪師有省。遂南歸止泉州。常持鐵缽以一白犬自隨。至是武宗將廢教。乃遁巖谷。宣宗復教復出南山。懿宗咸通六年柢此九山之所。逢巨蟒欲來吞師。師錫先飛撐拄蟒口。師入蟒口趺坐。逮師出定蟒化為石矣。既而雷雨涌沙成院基址。由是山之神移山八維。院居其中成九座焉師僖宗乾符三年示寂。昭宗乾寧二年。敕謚正覺大師。
甲子會昌四年三月。詔以道士趙歸真為左右街道門教授先生。帝銳意求仙。歸真乘寵。每排釋氏。帝然之。復請與釋氏辯論。有旨追僧道于麟德殿談論。法師知玄登論座。辯捷精壯。道流不能屈。玄因奏曰。王者本禮樂一憲度。吐納服食蓋山林匹夫獨擅之事。愿陛下不足留神。帝色不平。侍臣諷玄。賦詩以自釋。玄立進五篇。有鶴背傾危龍背滑君王且住一千年之句。帝知其刺(唐書舊史)。
乙丑五年。趙歸真薦舉鄧元超。偕劉玄靖等愈排釋氏。五月敕並省天下佛寺選汰僧人。福州龜洋智真禪師慧忠作十偈。今出其三篇。明月分形處處新白衣寧墜解空人。誰言在俗妨修
【現代漢語翻譯】 現代漢語譯本 石室（地名）。 敕謚無住大師（謚號）。塔曰凈勝（塔名）。無住大師師承藥山儼禪師。接引弟子洞山價。曹洞宗的源頭就在於無住大師（出自《傳燈錄》）。
九座山。 癸亥會昌三年。正覺大師。法諱智廣。是興化軍仙遊人。唐憲宗元和二年出生。最初參訪鹽官安國師以及鄂州無等禪師，有所領悟。於是南歸，居住在泉州。常常手持鐵缽，帶著一條白犬跟隨自己。此時正值唐武宗將要廢除佛教，於是智廣大師遁入巖谷。唐宣宗恢復佛教后，大師又從南山出來。唐懿宗咸通六年到達九座山這個地方。遇到一條巨大的蟒蛇想要吞噬大師。大師的錫杖先飛出去，撐住蟒蛇的嘴。大師進入蟒蛇的口中，結跏趺坐。等到大師出定后，蟒蛇已經化為石頭了。不久之後，雷雨交加，涌起沙土，形成了寺院的地基。因此，山神移動了山體的八個方位，寺院居於山體的中央，形成了九座山。大師在唐僖宗乾符三年圓寂。唐昭宗乾寧二年，敕謚為正覺大師。
甲子會昌四年三月。皇帝下詔，任命道士趙歸真為左右街道門教授先生。皇帝一心求仙，趙歸真因此受到寵信，總是排斥佛教。皇帝聽信了他的話。趙歸真又請求與佛教人士辯論。皇帝下旨，召集僧人和道士在麟德殿進行辯論。法師知玄登上辯論席，辯論敏捷精悍，道士們無法駁倒他。知玄因此上奏說：『王者應該注重禮樂和統一的法度，吐納服食是山林隱士自己做的事情。希望陛下不要過於關注這些。』皇帝臉色不悅。侍臣暗示知玄，讓他作詩來解釋。知玄立刻寫了五篇詩，其中有『鶴背傾危龍背滑，君王且住一千年』的句子。皇帝知道這是在諷刺他（出自《唐書舊史》）。
乙丑會昌五年。趙歸真推薦鄧元超，與劉玄靖等人更加排斥佛教。五月，皇帝下令合併、裁撤天下佛寺，篩選僧人。福州龜洋智真禪師慧忠作了十首偈語，現在選出其中的三首：『明月分形處處新，白衣寧墜解空人。誰言在俗妨修』
【English Translation】 English version Shishi (place name). Posthumously named Wuzhu Dashi (posthumous title). The pagoda is called Jingsheng (pagoda name). Master Wuzhu succeeded Zen Master Yaoshan Yan. He received the disciple Dongshan Jia. The Caodong sect originated from Master Wuzhu (from 'Transmission of the Lamp').
Mount Jiuzuo. In the year Guihai, the third year of Huichang. Zhengjue Dashi (Enlightened Awareness Great Master). His dharma name was Zhiguang. He was a native of Xianyou, Xinghua Army. He was born in the second year of Yuanhe during the reign of Emperor Xianzong. He initially visited Zen Master Anguo of Yanguan and Zen Master Wudeng of Ezhou, and had some understanding. Thereupon, he returned south and resided in Quanzhou. He often carried an iron bowl and was followed by a white dog. At this time, Emperor Wuzong was about to abolish Buddhism, so Master Zhiguang escaped into the rocky valleys. After Emperor Xuanzong restored Buddhism, the master came out of Mount Nan. In the sixth year of Xiantong during the reign of Emperor Yizong, he arrived at this place of Mount Jiuzuo. He encountered a giant python that wanted to swallow the master. The master's staff flew out first, propping up the python's mouth. The master entered the python's mouth and sat in the lotus position. When the master emerged from samadhi, the python had already turned into stone. Soon after, thunder and rain surged with sand, forming the foundation of the monastery. Therefore, the mountain god moved the eight directions of the mountain, and the monastery was located in the center of the mountain, forming Mount Jiuzuo. The master passed away in the third year of Qianfu during the reign of Emperor Xizong. In the second year of Qianning during the reign of Emperor Zhaozong, he was posthumously named Zhengjue Dashi.
In the year Jiazi, the fourth year of Huichang, in the third month, the emperor issued an edict appointing the Taoist Zhao Guizhen as the professor of the left and right street gates. The emperor was intent on seeking immortality, and Zhao Guizhen was therefore favored, always rejecting Buddhism. The emperor listened to him. Zhao Guizhen also requested to debate with Buddhists. The emperor issued an edict summoning monks and Taoists to debate in the Linde Hall. Dharma Master Zhixuan ascended the debate seat, and his debate was quick and vigorous. The Taoists could not refute him. Zhixuan therefore reported: 'The king should pay attention to etiquette and unified laws, and breathing exercises and diet are things that hermits in the mountains do on their own. I hope Your Majesty will not pay too much attention to these.' The emperor's face was displeased. The courtiers hinted to Zhixuan to write a poem to explain himself. Zhixuan immediately wrote five poems, including the sentence 'The crane's back is precarious, the dragon's back is slippery, may the king live for a thousand years.' The emperor knew that this was a satire (from the 'Old History of the Tang Dynasty').
In the year Yichou, the fifth year of Huichang, Zhao Guizhen recommended Deng Yuanchao, who, together with Liu Xuanjing and others, further rejected Buddhism. In May, the emperor ordered the merger and abolition of Buddhist temples throughout the country, and the selection of monks. Zen Master Huizhong of Guiyang, Fuzhou, wrote ten verses, and now three of them are selected: 'The bright moon divides its form, everywhere new, how can a layman fall from understanding emptiness? Who says being in the world hinders cultivation?'
道。金粟(維摩居士)曾為長者身。忍仙林下坐禪時。曾被歌王割截肢。況我聖朝無此事。只令休道亦何悲。形容雖變道常存。混俗心源亦不昏。試讀善財巡禮偈。當年豈例是沙門。忠揚州柳氏子嗣草堂義。義嗣撫州曹山耽章禪師本寂寂嗣洞山價(傳燈)。
丙寅會昌六年。帝餌方士金丹疽發背。旬日不能言。三月崩。宣宗即位。夏四月辛未朔宣宗始聽政。
宣宗
忱。憲宗第十三子。封光王。為人嚴重寡言。宮中咸以為不慧。武宗不豫。中尉馬元贄立之為皇太叔即帝位。在位十三年。壽五十歲。復佛之教。以右常侍李景讓為浙西觀察使。初景讓母鄭氏性嚴明。早寡家貧居洛陽。諸子皆幼。母自教之。一日宅后古墻因雨潰。陷得錢盈船。奴婢喜走告母。母往焚香祝之曰。吾聞無勞而獲身之災也。天必以先君餘慶矜其貧而賜之。則愿諸孤他日學問有成乃其志也。此錢不敢取。遽命掩而筑之。三子景讓景溫景莊皆舉進士及第。景讓宦達發已班白小有過。不免母之捶楚也(唐書李景讓傳) 太中(十三)。
丁卯大中元年閏二月詔曰。會昌季年並省寺宇。雖云異方之教有資為理之源。中國之人久行其道。釐革過當事體乖謬。其靈山聖境應會昌五年所廢寺宇。諸宿舊僧可仍舊修復住持。有司毋得禁止
【現代漢語翻譯】 道。金粟（維摩居士，Vimalakirti）曾為長者身。忍仙林下坐禪時，曾被歌王割截肢。況我聖朝無此事，只令休道亦何悲。形容雖變道常存，混俗心源亦不昏。試讀善財巡禮偈，當年豈例是沙門。忠揚州柳氏子嗣草堂義。義嗣撫州曹山耽章禪師本寂寂嗣洞山價（傳燈）。
丙寅會昌六年，帝餌方士金丹疽發背，旬日不能言，三月崩。宣宗即位。夏四月辛未朔宣宗始聽政。
宣宗
忱。憲宗第十三子。封光王。為人嚴重寡言。宮中咸以為不慧。武宗不豫，中尉馬元贄立之為皇太叔即帝位。在位十三年，壽五十歲。復佛之教。以右常侍李景讓為浙西觀察使。初景讓母鄭氏性嚴明，早寡家貧居洛陽。諸子皆幼。母自教之。一日宅后古墻因雨潰，陷得錢盈船。奴婢喜走告母。母往焚香祝之曰：『吾聞無勞而獲身之災也。天必以先君餘慶矜其貧而賜之。則愿諸孤他日學問有成乃其志也。此錢不敢取。』遽命掩而筑之。三子景讓、景溫、景莊皆舉進士及第。景讓宦達發已班白小有過，不免母之捶楚也（唐書李景讓傳）。太中（十三）。
丁卯大中元年閏二月詔曰：『會昌季年並省寺宇，雖云異方之教有資為理之源，中國之人久行其道。釐革過當事體乖謬。其靈山聖境應會昌五年所廢寺宇，諸宿舊僧可仍舊修復住持。有司毋得禁止。』
【English Translation】 The Way. Jin Su (Vimalakirti) was once a wealthy elder. When the Immortal of Patience was meditating in the forest, he was dismembered by the Singing King. Now, in our enlightened dynasty, such things do not occur, so what sorrow is there in merely being told to be silent? Though the form changes, the Way remains. Though mingling with the world, the mind's source is not obscured. Try reading the verses of Sudhana's pilgrimage; in those days, were they all examples of monks? Zhong of Yangzhou, Liu's son, inherited Caotang Yi. Yi inherited Caoshan Benji, who inherited Dongshan Jia (Transmission of the Lamp).
In the year Bingyin, the sixth year of Huichang, the Emperor took an elixir of gold from alchemists, and a carbuncle developed on his back. He could not speak for ten days and died in the third month. Emperor Xuanzong ascended the throne. In the fourth month, on the first day of Xinwei, Emperor Xuanzong began to govern.
Emperor Xuanzong
Chen. The thirteenth son of Emperor Xianzong. He was enfeoffed as Prince Guang. He was serious and taciturn. Everyone in the palace thought him unintelligent. When Emperor Wuzong fell ill, the eunuch Ma Yuanzhi established him as the Imperial Uncle, and he ascended the throne. He reigned for thirteen years and lived to be fifty years old. He restored the teachings of Buddhism. He appointed Li Jingrang, the Right Attendant, as the Inspector of Zhejiang West. Initially, Li Jingrang's mother, Zheng, was strict and discerning. She was widowed early, lived in poverty in Luoyang, and her sons were all young. The mother taught them herself. One day, the ancient wall behind the house collapsed due to rain, revealing a boat full of money. The servants joyfully ran to tell the mother. The mother went, burned incense, and prayed, saying, 'I have heard that gaining without labor brings disaster. Heaven must be showing compassion for our poverty by bestowing this upon us due to the blessings left by your late father. I wish that my orphaned sons will achieve success in their studies in the future. I dare not take this money.' She immediately ordered it to be covered and rebuilt. All three sons, Jingrang, Jingwen, and Jingzhuang, passed the imperial examination. Jingrang's official career reached a high position, and even when his hair was gray, he could not avoid his mother's beatings for minor transgressions (Biography of Li Jingrang in the Book of Tang). Taizhong (thirteenth year).
In the year Dingmao, the first year of Dazhong, in the second intercalary month, an edict was issued, saying: 'In the final years of Huichang, temples were merged and abolished. Although it is said that the teachings of foreign lands can contribute to the source of governance, the people of China have practiced these ways for a long time. The reforms were excessive, and the matters were misguided. The temples and sacred sites of Ling Mountain that were abolished in the fifth year of Huichang should be restored and maintained by the old monks. The authorities must not prohibit this.'
(唐書舊史)。
畫彌陀佛 是年太子少傅白居易薨。年七十五。贈尚書左僕射。白與弟行簡敏中友愛。所居洛陽履道里。疏沼種樹架石樓。香山鑿八節灘。號醉吟先生。又自稱香山居士。與胡景等九人宴集。皆高年不仕人。慕之繪為九老圖。既卒以其所居第施為佛寺。少傅嘗畫阿彌陀佛像禮事之。自為之記。略曰。我本師釋迦如來說言。西方有世界號極樂。以無八苦四惡道故也。其國號凈土。以無三毒五濁業故也。其佛號阿彌陀。以壽無量愿無量功德相好光明無量故也。諦觀此娑婆世界。眾生無賢愚無貴賤無幼艾。有起心歸佛者舉手合掌必向西方。有怖厄苦惱。開口發聲必先念阿彌陀。又範金合土刻石繡紋。乃至印水聚沙。童子戲者莫不率以阿彌陀佛為上首。不知其然而然由是而觀。是彼如來有大誓願於此眾生。眾生有大因緣于彼國土明矣。不然南北東方過現未來佛多矣。何獨如是哉。唐中大夫太子少傅白居易。當衰暮之歲。中風痹之疾。乃舍俸錢三十萬。命工畫西方世界一部。阿彌陀佛坐中央。觀音勢至二大士侍左右。人天瞻仰功德成就。弟子居易稽首跪于佛前。愿此功德回施眾生。眾生有如我老者如我病者。愿離苦得樂斷惡修善。不越南部便睹西方。青蓮上品隨愿往生。現在未來常得親近。欲重宣此義而
【現代漢語翻譯】 現代漢語譯本：
（唐書舊史）。
畫阿彌陀佛。這年太子少傅白居易去世，享年七十五歲，追贈尚書左僕射。白居易與弟弟白行簡、白敏中友愛。居住在洛陽履道里，疏通水池，種植樹木，搭建石樓。在香山開鑿八節灘，自號醉吟先生，又自稱香山居士。與胡景等九人宴飲聚會，都是年事已高不做官的人。人們仰慕他們，將宴集場景畫為《九老圖》。白居易去世后，將他居住的宅邸捐獻出來作為佛寺。白居易曾畫阿彌陀佛像來禮拜供奉，並親自為此寫了記述。大概內容是：『我的本師釋迦如來說，西方有一個世界叫做極樂世界，因為沒有八苦和四惡道。那個國家叫做凈土，因為沒有三毒和五濁。那裡的佛叫做阿彌陀佛，因為壽命無量、願力無量、功德相好光明無量。仔細觀察這個娑婆世界，眾生無論賢愚貴賤老少，只要發起歸依佛的心，舉手合掌必定面向西方。有恐懼災禍苦惱，開口發聲必定先念阿彌陀佛。又用範金合土、刻石刺繡，乃至在水中寫字、堆沙成塔，連孩童嬉戲，沒有不以阿彌陀佛為開頭的。不知道為什麼會這樣，由此看來，是阿彌陀佛有大誓願于這些眾生，眾生與極樂國土有大因緣，這很明顯。不然的話，南北東方過去未來佛那麼多，為什麼唯獨如此呢？唐朝中大夫、太子少傅白居易，在衰老之年，身患中風麻痹之疾，於是拿出俸祿錢三十萬，命工匠畫西方極樂世界圖，阿彌陀佛坐在中央，觀音菩薩和勢至菩薩兩大士侍立在左右，人天瞻仰，功德成就。弟子白居易稽首跪在佛前，愿將此功德迴向給眾生，眾生如有像我一樣年老的人，像我一樣生病的人，愿他們離苦得樂，斷惡修善，不用離開南部就能見到西方極樂世界，在青蓮上品隨愿往生，現在和未來常常能夠親近阿彌陀佛。』想要再次宣揚這個意義，於是
【English Translation】 English version:
(From the Old History of the Tang Dynasty).
Painted Amitabha Buddha. In this year, the Crown Prince Tutor Bai Juyi passed away at the age of seventy-five and was posthumously awarded the title of Vice Minister of the Ministry of Personnel. Bai Juyi and his younger brothers Bai Xingjian and Bai Minzhong were loving and friendly. He lived in Lidao Lane in Luoyang, where he dredged ponds, planted trees, and built stone pavilions. He carved the Eight-Section Shoal in Xiangshan and called himself the 'Drunken Singing Gentleman,' also known as the 'Layman of Xiangshan.' He held banquets with Hu Jing and eight others, all of whom were elderly and retired officials. Admiring them, people painted the scene of their gathering as the 'Nine Elders Picture.' After Bai Juyi's death, he donated his residence to be used as a Buddhist temple. Bai Juyi once painted an image of Amitabha Buddha to worship and serve, and personally wrote a record for it. The gist of it is: 'My original teacher, Shakyamuni Buddha, said that there is a world in the West called the Land of Ultimate Bliss, because it is free from the eight sufferings and the four evil paths. That country is called the Pure Land because it is free from the three poisons and the five turbidities. The Buddha there is called Amitabha, because his life is immeasurable, his vows are immeasurable, and his merits, appearances, and light are immeasurable. Observing this Saha world carefully, all beings, regardless of their wisdom, foolishness, nobility, humbleness, youth, or old age, as long as they have the intention to return to the Buddha, will raise their hands and palms together and face the West. Those who are afraid of disasters and suffering, when they open their mouths and speak, will first recite Amitabha Buddha. Moreover, whether it is casting metal, combining earth, carving stone, embroidering patterns, or even writing in water, building sandcastles, or children playing games, none of them do not start with Amitabha Buddha. I don't know why this is so, but from this, it is clear that Amitabha Buddha has great vows for these beings, and beings have great karmic connections with the Land of Ultimate Bliss. Otherwise, there are so many Buddhas in the North, South, East, past, and future, why is it only like this? Bai Juyi, Grand Master of the Tang Dynasty and Crown Prince Tutor, in his declining years, suffering from stroke and paralysis, donated three hundred thousand of his salary to commission craftsmen to paint a picture of the Western Land of Ultimate Bliss, with Amitabha Buddha sitting in the center, and the two great Bodhisattvas, Avalokiteshvara (Guanyin) and Mahasthamaprapta (Shizhi), standing on either side. Humans and gods look up to them, and merits are accomplished. The disciple Bai Juyi bows his head and kneels before the Buddha, wishing to dedicate this merit to all beings. May those beings who are as old as I am, as sick as I am, be free from suffering and attain happiness, cut off evil and cultivate goodness, and see the Western Land of Ultimate Bliss without leaving the South, and be reborn in the upper grade of the blue lotus according to their wishes, and be able to be close to Amitabha Buddha in the present and future.' Wanting to proclaim this meaning again, then
說贊曰。極樂世界清凈土。無諸惡道及眾苦。愿如我身老病者。同生無量壽佛所(樂天文集)。
戊辰二年。觀察使裴休守宣城。常與名緇講道。門人謂公曰。敢問三界之言未立。人不知修行。不見因果。介景福者不為之少。洎斯教也行乎中國。愚人畏罪損其惡。賢人望福增其善。增之不已則至今當盡善矣。損之不已至今當無惡矣。何昏迷暴虐無減于秦漢之前。福慧聰明不增于魏晉之後歸之者。殊途輻湊立之者萬法雲興。宜使吾人盡升覺路。不宜蚩蚩庶類。由古至今若斯之迷也。由之之用庸非溺乎。公笑謂之曰。大明肇啟法不齋備。聖人繼出代天為工。結網畫卦文質滋改。一聖立一法生。天道人事顯若符契。夫燧人氏之未有火也。則天無火星。人無火食。龜無火兆。物無火災必矣。少昊氏之未理金也。則天無金星。人無金用。龜無金兆。物無金災必矣。及聖人攻木出火鍛石取金。於是乎精芒主宰騰變上下。則知世法時事隨聖人也。考精神之源。窮性命之表。作大方便護于群生。群生受之而不知。蓋猶天道執行物以生茂。皆謂自己孰知其然也。於是問者廓然自得佛味。及詔許立寺。而宣城士民相鼓以萬。請先立之於宣郛。遂復新興寺焉。休乃禮迎黃檗希運禪師至郡。寓開元寺朝夕受法(傳燈錄)。
己巳三
【現代漢語翻譯】 現代漢語譯本：贊偈說：極樂世界是清凈的國土，沒有各種惡道和眾多的痛苦。愿像我這樣衰老生病的人，都能往生到阿彌陀佛（Amitabha，無量壽佛）的處所。
戊辰二年，觀察使裴休（Pei Xiu）鎮守宣城，經常與著名僧人講論佛法。他的門人對他說：『請問在三界（Trialoka，欲界、色界、無色界）的言論還沒有確立時，人們不知道修行，看不到因果報應。相信景福（美好的福報）的人不多。自從佛教傳入中國，愚笨的人因為畏懼罪惡而減少惡行，賢能的人希望得到福報而增加善行。如果增加善行不止，那麼到現在應當全部是善了；如果減少惡行不止，那麼到現在應當沒有惡了。為什麼昏庸迷惑、暴虐的行為，與秦漢之前相比沒有減少？福慧聰明，與魏晉之後相比沒有增加呢？歸根結底，是因為途徑不同而彙集，立法的緣由是萬法興起。應該使我們所有人都走上覺悟的道路，不應該讓眾多百姓，從古至今都這樣迷惑啊！任由這種情況發展，難道不是一種沉溺嗎？』
裴休笑著對他說：『大光明開始顯現，但法則還不完備。聖人相繼出現，代替天道來完成工作，結網捕魚、畫八卦，文采和實質不斷改變。一位聖人創立一種法則，天道和人事顯現得如同符契一樣。在燧人氏（Suiren-shi，傳說中鉆木取火的發明者）還沒有發明火的時候，天上一定沒有火星，人沒有熟食，龜沒有火兆，萬物沒有火災。在少昊氏（Shaohao-shi，傳說中古代部落首領）還沒有治理金屬的時候，天上一定沒有金星，人沒有金屬的使用，龜沒有金屬的預兆，萬物沒有金屬的災害。等到聖人攻打木頭取出火，鍛造石頭取得金屬，於是精妙的光芒主宰著變化，上下騰躍。由此可知世間的法則和事情是隨著聖人而變化的。考察精神的根源，窮究性命的根本，創造巨大的方便來保護眾生，眾生接受了卻不知道，大概就像天道執行，萬物因此生長茂盛，都認為是自己的能力，誰知道是天道的功勞呢？』於是提問的人豁然開朗，領悟了佛法的滋味。等到朝廷下詔允許建立寺廟，宣城的士人和百姓互相鼓勵，成千上萬的人請求先在宣城外郭建立寺廟，於是重新興建了新興寺。裴休於是以禮迎請黃檗希運（Huangbo Xiyun）禪師來到宣城，住在開元寺，早晚向他學習佛法。
己巳三年
【English Translation】 English version: The verse of praise says: The Pure Land of Ultimate Bliss is a pure land, free from all evil paths and sufferings. May those who are old and sick like me be reborn in the abode of Amitabha (Amitabha, Immeasurable Life Buddha).
In the second year of Wuchen, the Inspector Pei Xiu was stationed in Xuancheng, and often lectured on the Dharma with famous monks. His disciples said to him: 'May I ask, when the words of the Three Realms (Trialoka, the realm of desire, the realm of form, and the realm of formlessness) were not yet established, people did not know how to cultivate, and did not see cause and effect. Few people believe in Jingfu (good fortune). Since Buddhism was introduced to China, foolish people have reduced their evil deeds out of fear of sin, and virtuous people have increased their good deeds in the hope of receiving blessings. If increasing good deeds does not stop, then by now everything should be good; if reducing evil deeds does not stop, then by now there should be no evil. Why is it that ignorance, confusion, tyranny, and cruelty have not decreased compared to before the Qin and Han dynasties? Why has wisdom and intelligence not increased compared to after the Wei and Jin dynasties? In the final analysis, it is because different paths converge, and the reason for establishing laws is the rise of all dharmas. We should all be led onto the path of enlightenment, and the masses should not be so confused from ancient times to the present! Allowing this situation to continue, is it not a kind of drowning?'
Pei Xiu smiled and said to him: 'Great light has begun to appear, but the laws are not yet complete. Sages continue to appear, working on behalf of Heaven, weaving nets to catch fish, drawing trigrams, and constantly changing literary style and substance. One sage establishes one law, and the way of Heaven and human affairs appear as if they were talismans. Before Suiren-shi (Suiren-shi, the legendary inventor of fire by drilling wood) invented fire, there must have been no Mars in the sky, no cooked food for people, no fire omens for turtles, and no fire disasters for all things. Before Shaohao-shi (Shaohao-shi, a legendary ancient tribal leader) governed metal, there must have been no Venus in the sky, no use of metal for people, no metal omens for turtles, and no metal disasters for all things. When the sages attacked wood to produce fire and forged stone to obtain metal, subtle light dominated the changes, rising and falling. From this, we know that the laws and affairs of the world change with the sages. Examine the source of the spirit, explore the root of nature and life, and create great convenience to protect all beings. All beings receive it but do not know it, just as the way of Heaven operates, and all things grow luxuriantly because of it. They all think it is their own ability, but who knows it is the merit of Heaven?' Thereupon, the questioner suddenly became enlightened and understood the taste of the Buddha's Dharma. When the imperial court issued an edict allowing the establishment of temples, the scholars and people of Xuancheng encouraged each other, and thousands of people requested that the temple be built outside the outer city of Xuancheng first, so the Xinxing Temple was rebuilt. Pei Xiu then respectfully welcomed Zen Master Huangbo Xiyun (Huangbo Xiyun) to Xuancheng, resided in Kaiyuan Temple, and studied the Dharma from him morning and evening.
The third year of Jisi
年。湖南觀察使裴休謁潭州華林覺禪師。問有侍者否。師曰。有一兩個。使云。在甚麼處。覺乃喚大空小空。二虎自庵后而至。使驚懼焉。覺潭州人。嗣馬祖一禪師(傳燈錄)。
黃檗 洪州(江西隆興也揚州之域)黃檗山禪師。名希運。閩人也。幼于福州黃檗山出家。受具游京師。往江西參百丈海禪師。契悟心要。相國裴休鎮宛陵建大禪苑。請師說法。還以黃檗名其寺。休既契心。集師所說法語類之成帙。題曰黃檗心要。入大藏流行。至是大中四年八月師入滅敕謚斷際禪師。塔曰廣慈。師嗣百丈海海嗣馬祖道一禪師(傳燈錄)。
辛未大中五年正月。詔京兆大薦福寺弘辯禪師入內。帝問。禪宗何有南北之名。師奏曰。禪門本無南北。自諸祖至弘忍大師有二弟子。一慧能受衣法居嶺南。一神秀在北揚化。得法雖一而開導發悟有頓漸之異。故曰南頓北漸。非禪宗有南北之號也。帝曰。何名戒定慧。對曰。防非止惡名戒。六根涉境心不隨緣名定。心境俱空照覽無惑名慧。帝曰。何名方便。對曰。隱實覆相權巧之門也。被接中下曲施誘進。謂之方便。設為上根。言舍方便但說無上道者。斯亦方便之談。以至祖師玄言忘功絕謂。亦無出方便之跡。帝曰。何為佛心。對曰。佛者西天之語。唐言覺。謂人有智慧覺照為
【現代漢語翻譯】 現代漢語譯本：
湖南觀察使裴休拜訪潭州華林覺禪師，問道：『有侍者嗎？』覺禪師說：『有一兩個。』裴休問：『在什麼地方？』覺禪師於是呼喚『大空』、『小空』，兩隻老虎從庵後走出來，裴休非常驚懼。覺禪師是潭州人，師承馬祖一禪師（出自《傳燈錄》）。 黃檗禪師，洪州（即江西隆興，屬於揚州地區）黃檗山禪師，名叫希運，是福建人。年幼時在福州黃檗山出家，受具足戒后遊歷京師，前往江西參拜百丈海禪師，領悟了心要。相國裴休鎮守宛陵時，建造了一座大禪苑，邀請黃檗禪師前去說法，並用黃檗的名字命名了寺廟。裴休領悟了禪師的心法，將禪師所說的法語彙整合冊，題名為《黃檗心要》，收入大藏經中流傳。在大中四年八月，黃檗禪師圓寂，朝廷追諡為斷際禪師，塔名為廣慈。黃檗禪師師承百丈海禪師，百丈海禪師師承馬祖道一禪師（出自《傳燈錄》）。 辛未年，大中五年正月，皇帝下詔讓京兆大薦福寺的弘辯禪師入宮。皇帝問道：『禪宗為什麼有南北之分？』弘辯禪師回答說：『禪門本來沒有南北之分，自從各位祖師到弘忍大師時，有兩位弟子，一位是慧能（Huineng），接受了衣缽，居住在嶺南；一位是神秀（Shenxiu），在北方弘揚佛法。雖然得法是一樣的，但是開導啓發的方式有頓悟和漸悟的區別，所以說南頓北漸，並不是禪宗本身有南北的稱號。』皇帝問道：『什麼是戒、定、慧？』弘辯禪師回答說：『防止錯誤、停止惡行叫做戒（sila）；六根接觸外境，心不隨外境所動叫做定（samadhi）；心和外境都空寂，明明白白地照見而沒有迷惑叫做慧（prajna）。』皇帝問道：『什麼是方便？』弘辯禪師回答說：『隱藏真實、覆蓋表相，是一種權巧的方法。用來接引中下等根器的人，委婉地施教，誘導他們前進，這就叫做方便（upaya）。如果針對上等根器的人，說捨棄方便，只說無上道，這也是一種方便的說法。甚至祖師的玄妙言語，忘卻功用，斷絕思慮，也沒有超出方便的範疇。』皇帝問道：『什麼是佛心？』弘辯禪師回答說：『佛（Buddha）是西天的語言，唐朝話叫做覺，意思是人有智慧，能夠覺悟照見，這就是佛心。』
【English Translation】 English version:
Once, Pei Xiu (a Hunan provincial inspector) visited Zen Master Jue of Hualin Temple in Tanzhou and asked, 'Do you have attendants?' The master replied, 'I have one or two.' Pei Xiu asked, 'Where are they?' Jue then called out 'Da Kong (Great Empty)' and 'Xiao Kong (Small Empty),' and two tigers emerged from behind the hermitage, startling Pei Xiu. Jue was a native of Tanzhou and a successor of Zen Master Mazu Yi (from the Transmission of the Lamp). Zen Master Huangbo (Mount Huangbo in Hongzhou [Longxing, Jiangxi, in the Yangzhou region]), whose name was Xiyun, was a native of Fujian. He left home at Mount Huangbo in Fuzhou at a young age. After receiving full ordination, he traveled to the capital and visited Zen Master Baizhang Hai in Jiangxi, where he awakened to the essence of mind. When Chancellor Pei Xiu was stationed in Wanling, he built a large Zen monastery and invited the master to preach. He also named the temple Huangbo after the master. Pei Xiu, having understood the master's mind, compiled the master's spoken Dharma teachings into a volume entitled Huangbo's Essentials of Mind, which was included in the Great Treasury and circulated widely. In the eighth month of the fourth year of the Dazhong era, the master passed away and was posthumously honored by imperial decree as Zen Master Duanji, with a stupa named Guangci. The master was a successor of Zen Master Baizhang Hai, who was a successor of Zen Master Mazu Daoyi (from the Transmission of the Lamp). In the Xinwei year, the first month of the fifth year of the Dazhong era, the emperor issued an edict summoning Zen Master Hongbian of the Da Jianfu Temple in Jingzhao to the palace. The emperor asked, 'Why does the Zen school have the names of North and South?' The master replied, 'The Zen gate originally had no North or South. From the various patriarchs to the Great Master Hongren (Hongren), there were two disciples: one was Huineng (Huineng), who received the robe and Dharma and resided in Lingnan; the other was Shenxiu (Shenxiu), who propagated the teachings in the North. Although the attainment of Dharma was the same, there were differences in the methods of guidance and enlightenment, with sudden and gradual approaches. Therefore, it is said that the South is sudden and the North is gradual, but the Zen school itself does not have the titles of North and South.' The emperor asked, 'What are sila (precepts), samadhi (concentration), and prajna (wisdom)?' The master replied, 'Preventing wrongdoing and stopping evil is called sila (precepts); when the six senses encounter objects, the mind does not follow external conditions, this is called samadhi (concentration); when both mind and object are empty, clearly seeing without delusion is called prajna (wisdom).' The emperor asked, 'What is upaya (expedient means)?' The master replied, 'Concealing the truth and covering up appearances is a skillful method. It is used to guide those of middling and lower capacities, teaching them gently and inducing them to advance. This is called upaya (expedient means). If, for those of superior capacity, one speaks of abandoning expedient means and only speaks of the unsurpassed path, this is also a form of upaya. Even the profound words of the patriarchs, forgetting merit and cutting off thought, do not go beyond the realm of upaya.' The emperor asked, 'What is the Buddha-mind?' The master replied, 'Buddha (Buddha) is a term from the Western lands, which in Tang language means 'awakening.' It refers to a person who has wisdom and is able to awaken and perceive, and this is the Buddha-mind.'
佛心。心者佛之別名。有百千異號。體唯其一。如陛下日應萬機。即是陛下佛心。帝曰。有人唸佛如何。對曰。如來出世隨根器而說。為上根者開最上乘頓悟至理。中下根者未能頓曉。是以佛開觀門令唸佛生於極樂。帝曰。有持經咒求佛如何。對曰。如來種種說法皆為一乘。如百千眾流莫不朝宗于海。如是差別諸緣皆歸薩婆若海。帝曰。祖師既傳心印。金剛經云。無所得法如何。對曰。佛之一化實無一法與人。但示各各自性同一法藏。當時然燈如來但印釋迦本法而無所得。方契然燈本意。帝曰。禪師既會祖意。還禮佛看經否。對曰。沙門禮佛誦經。蓋是住持常法有四種焉。依佛戒修身。參尋知識。漸修梵行。履踐如來所行之跡。帝曰。何為頓見。何為漸修。對曰。頓明自性與佛無二。然有無始染習故假漸修對治。令順性起用。如人吃飯非一口便飽。是日便對漏下七刻。帝悅賜號圓智禪師。繼有詔旨增修天下祖塔。應未經賜謚者所在以聞。太常考行頒賜(舊唐書)。弘辯京兆人也。嗣章敬寺懷暉禪師。暉泉州人。姓謝氏。憲宗元和十三年入寂。謚大覺禪師。嗣馬祖(傳燈錄)。
壬申大中六年。詔復江州廬山東林寺。刺史崔黯為碑。詔加謚遠法師辯覺二字(廬山記)。
溈仰宗 潭州溈山禪師。名靈祐。福
【現代漢語翻譯】 現代漢語譯本：佛心，是佛的別名，有成百上千不同的稱謂，但本體只有一個。就像陛下您每日處理各種政務，這就是陛下的佛心。皇帝問道：『有人唸佛，這又如何解釋？』禪師回答說：『如來佛出世，是根據不同根器的人而說法。為上等根器的人開示最上乘的頓悟至理；中下等根器的人不能立刻領悟，所以佛開設觀想之門，讓他們唸佛往生極樂世界。』皇帝問道：『有人誦持經咒來求佛，這又如何解釋？』禪師回答說：『如來說的種種法，都是爲了一個目的（一乘），就像成百上千的河流，最終都要匯入大海一樣。這些不同的因緣，最終都歸於薩婆若海（一切智慧之海）。』皇帝問道：『祖師既然傳授心印，但《金剛經》中說，沒有所謂的「所得法」，這又如何解釋？』禪師回答說：『佛的一生教化，實際上沒有給任何人任何法，只是爲了顯示每個人自性中都具有相同的法藏。當時燃燈如來只是印證了釋迦牟尼佛本來的佛法，並沒有給予他任何東西，這才是符合燃燈如來的本意。』皇帝問道：『禪師既然領會了祖師的意圖，還禮佛、看經嗎？』禪師回答說：『沙門禮佛誦經，是寺院住持的常規做法，有四種意義：依照佛的戒律修身；參訪求教知識；逐漸修行梵行（清凈的行為）；踐行如來所走過的道路。』皇帝問道：『什麼是頓悟，什麼是漸修？』禪師回答說：『頓悟是明白自己的本性與佛沒有差別，但是因為有無始以來的染污習氣，所以需要通過漸修來對治，使自性順應規律而起作用。就像人吃飯，不是一口就能吃飽的。』當天，皇帝非常高興，賜予禪師『圓智禪師』的稱號。之後又有詔令，增修天下祖師的塔，對於那些沒有被賜予謚號的，要上報朝廷，由太常寺考查其行為，然後頒賜謚號（出自《舊唐書》）。弘辯是京兆人，繼承了章敬寺懷暉禪師的法脈。懷暉是泉州人，姓謝，在憲宗元和十三年圓寂，謚號為大覺禪師，繼承了馬祖的法脈（出自《傳燈錄》）。 壬申年，大中六年，皇帝下詔恢復江州廬山東林寺，刺史崔黯為此撰寫碑文。皇帝下詔給遠法師加謚『辯覺』二字（出自《廬山記》）。 溈仰宗：潭州溈山禪師，名叫靈祐，福州長溪人。
【English Translation】 English version: The Buddha-mind is another name for the Buddha, having hundreds and thousands of different appellations, but its essence is only one. Just as Your Majesty handles myriad affairs daily, that is Your Majesty's Buddha-mind. The Emperor asked, 'What about people who recite the Buddha's name?' The Zen master replied, 'When the Tathagata (如來) [another name for the Buddha, meaning 'Thus Gone One'] appeared in the world, he spoke according to the capacities of different beings. For those of superior capacity, he revealed the supreme vehicle of sudden enlightenment to the ultimate truth. Those of middle and lower capacity could not immediately understand, so the Buddha opened the gate of contemplation, allowing them to recite the Buddha's name and be reborn in the Pure Land of Ultimate Bliss (極樂).』 The Emperor asked, 'What about those who uphold sutras and mantras to seek the Buddha?' The Zen master replied, 'All the various teachings of the Tathagata are for one purpose (Ekayana, 一乘), just as hundreds and thousands of streams all flow into the sea. These different conditions all return to the ocean of Sarvajna (薩婆若) [all-knowingness].』 The Emperor asked, 'Since the Patriarchs transmitted the mind-seal, but the Diamond Sutra (金剛經) says there is no such thing as an 'attained dharma,' how is this explained?' The Zen master replied, 'In the Buddha's entire teaching career, he actually did not give anyone any dharma, but only revealed that each person's self-nature possesses the same dharma-treasure. At that time, Dipankara Buddha (然燈如來) [a past Buddha who predicted Shakyamuni's Buddhahood] only confirmed Shakyamuni's original dharma and did not give him anything, which is in accordance with Dipankara Buddha's original intention.』 The Emperor asked, 'Since the Zen master has understood the Patriarch's intention, does he still bow to the Buddha and read the sutras?' The Zen master replied, 'The Shramana (沙門) [Buddhist monk] bowing to the Buddha and reciting the sutras is the standard practice of the monastery, and it has four meanings: to cultivate oneself according to the Buddha's precepts; to seek knowledge by visiting and learning from teachers; to gradually cultivate pure conduct (Brahmacharya, 梵行); and to follow in the footsteps of the Tathagata.』 The Emperor asked, 'What is sudden enlightenment, and what is gradual cultivation?' The Zen master replied, 'Sudden enlightenment is understanding that one's own nature is no different from the Buddha, but because there are beginningless defilements and habits, gradual cultivation is needed to counteract them, so that the self-nature can function in accordance with the Dharma. It is like eating a meal; one cannot be full with just one bite.』 That day, the Emperor was very pleased and bestowed upon the Zen master the title 'Zen Master Yuanzhi (圓智禪師) [Perfect Wisdom Zen Master].' Later, there was an imperial decree to renovate the pagodas of the Patriarchs throughout the land. Those who had not been granted posthumous titles were to be reported to the court, and the Taichang Temple (太常寺) [the Court of Imperial Sacrifices] would examine their conduct and then bestow posthumous titles (from the Old Book of Tang, 舊唐書). Hongbian (弘辯) was a native of Jingzhao (京兆), and he inherited the Dharma lineage of Zen Master Huaihui (懷暉) of Zhangjing Temple (章敬寺). Huaihui was a native of Quanzhou (泉州), with the surname Xie (謝), and he passed away in the thirteenth year of the Yuanhe era (元和) of Emperor Xianzong (憲宗), and was given the posthumous title 'Zen Master Dajue (大覺禪師) [Great Enlightenment Zen Master],' and he inherited the Dharma lineage of Mazu (馬祖) [a famous Zen master] (from the Transmission of the Lamp, 傳燈錄). In the year Renshen (壬申), the sixth year of the Dazhong era (大中), the Emperor issued an edict to restore Donglin Temple (東林寺) on Mount Lu (廬山) in Jiangzhou (江州), and the prefect Cui An (崔黯) wrote a stele inscription for it. The Emperor issued an edict to add the two characters 'Bianjue (辯覺) [Discriminating Enlightenment]' to the posthumous title of Dharma Master Yuan (遠法師) (from the Records of Mount Lu, 廬山記). The Weiyang School (溈仰宗): Zen Master Lingyou (靈祐) of Mount Wei (溈山) in Tanzhou (潭州), was named Lingyou, a native of Changxi (長溪) in Fuzhou (福州).
州長溪人。姓趙氏。年十五出家。依本郡建善寺法常律師剃髮受具于杭州龍興寺。究大小乘教。二十三游江西。參百丈海禪師悟明心法。有司馬頭陀者。自湖南來。言于百丈曰。溈山一千五百人善知識所居之地也。師于百丈會中應命而往。營構梵宇。值武宗毀教。裹頭隱於民。大中初。觀察使裴休請師復至所居。連帥李景讓奏額曰同慶寺。禪會特盛緇侶輻輳。師敷揚宗教凡四十餘年。達其道者不可勝數。入室弟子四十一人。至是大中七年正月九日。盥漱趺坐怡然而逝。壽八十三。臘六十四。塔于本山。敕謚大圓禪師。塔曰清凈。相國鄭愚為碑。師嗣百丈海禪師。海嗣馬祖一禪師(傳燈錄)。
仰山屬江西袁州路(揚州之域)。禪師名慧寂。韶州懷化人。姓葉氏。年九歲于廣州和安寺投通禪師出家。十四披剃未登具。即遊方初謁耽源。耽忠國師侍者應真也。已悟玄旨。耽源曰。國師當時傳得圓相。九十七個。乃六代祖師所留也。授與老僧記之曰。吾滅后三十年。南方有一沙彌到來。大興此教。次第傳授無令斷絕。今適子來當以付之無令斷絕。師既領玄旨。后參溈山遂升堂奧。師臥次夢入天宮彌勒內院居第二座。有一尊者白槌云。今當第二座說法。師起白槌曰。摩訶衍法離四句絕百非。諦聽諦聽眾皆散去。一日忽有
【現代漢語翻譯】 現代漢語譯本 州長溪人，姓趙，十五歲出家，在本郡建善寺依止法常律師剃度，並在杭州龍興寺受具足戒。精研大小乘佛教義理。二十三歲遊歷江西，參訪百丈懷海禪師，領悟明心之法。有位名叫司馬頭陀的人，從湖南來，對百丈禪師說：『溈山是擁有一千五百位善知識居住的地方。』禪師在百丈禪師的會下接受委派前往溈山，建造寺廟。適逢唐武宗毀佛，於是隱姓埋名藏匿於民間。唐宣宗大中初年，觀察使裴休請禪師再次回到寺廟。連帥李景讓上奏朝廷，賜額為同慶寺。禪宗法會非常興盛，僧侶雲集。禪師弘揚佛法四十餘年，得道者不計其數。入室弟子有四十一人。到了大中七年正月九日，禪師沐浴漱口后跏趺而坐，安詳圓寂，享年八十三歲，僧臘六十四。塔葬于本山。朝廷敕謚為大圓禪師，塔名為清凈。相國鄭愚為他撰寫碑文。禪師是百丈懷海禪師的法嗣，懷海禪師是馬祖道一禪師的法嗣（見《傳燈錄》）。
仰山屬於江西袁州路（揚州地區）。禪師法名慧寂，韶州懷化人，姓葉。九歲時在廣州和安寺投靠通禪師出家。十四歲剃度，尚未受具足戒，就開始遊方參學，最初拜謁耽源。耽源是耽忠國師的侍者應真，已經領悟了玄妙的旨意。耽源說：『國師當年傳下來圓相九十七個，是六代祖師所留下的。』於是將圓相授予老僧，並囑咐說：『我圓寂后三十年，南方會有一位沙彌到來，大興此教。你要依次傳授，不要讓它斷絕。現在你來了，應當將圓相交付給你，不要讓它斷絕。』禪師領悟了玄妙的旨意后，又參訪溈山，最終登堂入室。禪師在睡覺時夢見進入天宮彌勒內院，坐在第二座。有一位尊者敲槌說：『現在請第二座說法。』禪師起身敲槌說：『摩訶衍法，遠離四句，斷絕百非。諦聽諦聽！』眾人全都散去。有一天忽然有...
【English Translation】 English version Zhao, a native of Changxi, became a monk at the age of fifteen. He was tonsured by Vinaya Master Fachang at Jianshan Temple in his native prefecture and received full ordination at Longxing Temple in Hangzhou. He thoroughly studied the teachings of both the Mahayana and Hinayana traditions. At the age of twenty-three, he traveled to Jiangxi and visited Zen Master Baizhang Huaihai, where he awakened to the Dharma of the Mind. A person named Sima Toutuo came from Hunan and said to Baizhang, 'Mount Wei is a place where 1,500 good teachers reside.' The master, upon being appointed from Baizhang's assembly, went to Mount Wei to construct a monastery. During the persecution of Buddhism by Emperor Wuzong, he concealed himself among the people. In the early years of the Dazhong era (Tang Dynasty), Inspector Pei Xiu invited the master to return to his former residence. Military Commissioner Li Jingrang petitioned the court to grant the temple the name 'Tongqing Temple'. The Zen assembly flourished, and monks gathered from all directions. The master propagated the teachings for over forty years, and countless people attained enlightenment. He had forty-one disciples who entered his inner chamber. On the ninth day of the first month of the seventh year of the Dazhong era, he bathed, rinsed his mouth, sat in the lotus position, and passed away peacefully. He was eighty-three years old, with sixty-four years as a monk. His stupa was built on the mountain. The imperial court bestowed upon him the posthumous title of 'Greatly Perfect Zen Master', and his stupa was named 'Purity'. Prime Minister Zheng Yu wrote his epitaph. The master was a Dharma heir of Zen Master Baizhang Huaihai, who was a Dharma heir of Zen Master Mazu Daoyi (as recorded in the 'Transmission of the Lamp').
Yangshan belonged to Yuanzhou Road (the region of Yangzhou) in Jiangxi. The Zen master's name was Huiji, a native of Huaihua in Shaozhou, with the surname Ye. At the age of nine, he entered the priesthood at He'an Temple in Guangzhou under Zen Master Tong. At fourteen, he was tonsured but had not yet received full ordination when he began his pilgrimage, first visiting Damyuan. Damyuan was the attendant Yingzhen of National Teacher Danzhong, and had already awakened to the profound meaning. Damyuan said, 'The National Teacher transmitted ninety-seven round symbols at that time, which were left by the Sixth Ancestor.' He then bestowed the round symbols upon the old monk and instructed him, saying, 'Thirty years after my death, a Shami (novice monk) from the South will arrive and greatly promote this teaching. You must transmit it in succession and not let it be cut off. Now that you have come, you should be entrusted with it and not let it be cut off.' After the master understood the profound meaning, he later visited Mount Wei and eventually ascended to the inner sanctum. While sleeping, the master dreamed that he entered the inner court of Maitreya in the heavenly palace and sat in the second seat. A venerable one struck the gavel and said, 'Now the second seat will expound the Dharma.' The master rose, struck the gavel, and said, 'The Mahayana Dharma is apart from the four propositions and cuts off the hundred negations. Listen attentively! Listen attentively!' Everyone dispersed. One day, suddenly there was...
梵僧從空而至。師問曰。近離甚麼。曰西天。曰幾時離彼。梵曰今早。師曰太遲生。曰遊山玩水。師曰。神通遊戲則不無阇黎。梵曰特來東土禮文殊。卻遇小釋迦。遂出梵書貝多葉數十與師。作禮乘空而去。自此號師小釋迦焉。梁貞明二年丙子歲。師再遷東平。說偈曰。年滿七十七。無常在今日。日輪正當午。兩手抱屈膝。言訖以兩手抱膝而終。閱明年嗣法弟子南塔光涌禪師遷靈骨歸仰山。塔于集云峰下。敕謚智通禪師妙光之塔。師嗣溈山祐禪師。法道盛化。人皆宗之曰溈仰宗 寂初住王莽山。僖宗乾符六年。山神請曰。東南有大仰山。福地也。師乃遷焉。
甲戌大中八年。終南山初有一僧結庵習定。一日有猴竊其伽黎衣。披而宴坐。隨有群猴皆習定坐。有脫去者今有五獼猴塔。至是宣宗御製贊曰。嗟汝獼猴能入定。心猿不動幾千春。罷攀紅樹三冬果。休弄碧潭孤月輪。雙眼已隨青嶂合。兩眉猶對百花顰。自從坐脫終南(山名永興軍今京兆)后。悟了浮生多少人(林間錄)。
受戒給牒 丙子大中十年。敕法師辯章為三教首座。初令僧尼受戒給牒(唐書舊史)。
戊寅十二年冬十月。司空門下侍郎同平章事令(平聲)狐绹擬李遠杭州刺史。帝曰。吾聞遠詩長日唯消一局棋安能理人。绹曰。詩人托此
【現代漢語翻譯】 現代漢語譯本： 一位梵僧從空中而來。溈山靈祐禪師問：『你從哪裡來？』梵僧回答：『西天。』禪師問：『離開那裡多久了？』梵僧說：『今天早上。』禪師說：『太遲了。』梵僧說：『我遊山玩水。』禪師說：『神通遊戲對阇黎（Acharya，阿阇梨，意為導師）來說不算什麼。』梵僧說：『特地來東土禮拜文殊菩薩，卻遇到了小釋迦。』於是拿出梵文貝多葉（一種用貝多羅樹葉書寫的經書）數十片給禪師，行禮后乘空而去。從此，人們稱禪師為小釋迦。梁貞明二年丙子年，禪師再次遷往東平，說了偈語：『年滿七十七，無常在今日。日輪正當午，兩手抱屈膝。』說完，就用兩手抱著膝蓋圓寂了。第二年，嗣法弟子南塔光涌禪師將靈骨遷回仰山（地名），建塔于集云峰下。朝廷賜謚號為智通禪師妙光之塔。禪師是溈山祐禪師的弟子，他的佛法教義非常興盛，人們都尊稱他的宗派為溈仰宗。 寂初禪師最初住在王莽山（地名）。唐僖宗乾符六年，山神請求說：『東南方有大仰山（地名），是塊福地。』於是禪師就遷往那裡。 甲戌大中八年，終南山（地名）最初有一位僧人結廬習禪。有一天，有猴子偷了他的袈裟衣，披著袈裟端坐。隨後，一群猴子都學著打坐。有脫下袈裟的，現在有五座獼猴塔。到這時，唐宣宗御製讚語說：『可嘆你們這些獼猴能入定，心猿不動幾千春。停止攀爬紅樹摘取冬天的果實，不再戲弄碧潭中孤獨的月亮。雙眼已經隨著青山融合，兩眉仍然對著百花緊鎖。自從在終南山（山名，永興軍，今京兆）坐化后，領悟了浮生有多少人啊（出自《林間錄》）。』 受戒給牒（官方頒發的受戒證明檔案）：丙子大中十年，朝廷下令法師辯章擔任三教首座。最初命令僧尼受戒發放給牒（出自《唐書舊史》）。 戊寅十二年冬十月，司空門下侍郎同平章事令狐绹（人名）提議讓李遠（人名）擔任杭州刺史。皇帝說：『我聽說李遠的詩中說『長日唯消一局棋』，他怎麼能治理百姓呢？』令狐绹說：『詩人只是藉此抒發情感。』
【English Translation】 English version: A certain monk from the Brahma heavens descended from the sky. The Master (referring to Weishan Lingyou) asked: 'Where have you just come from?' The monk replied: 'The Western Heaven.' The Master asked: 'How long has it been since you left there?' The monk said: 'This morning.' The Master said: 'Too late.' The monk said: 'I was traveling and enjoying the scenery.' The Master said: 'Supernatural games are nothing to an Acharya (teacher).' The monk said: 'I came specifically to the Eastern Land to pay homage to Manjusri Bodhisattva, but instead, I encountered a small Sakyamuni.' Thereupon, he produced several dozen Sanskrit scriptures written on palm leaves (貝多葉) and presented them to the Master. After bowing, he ascended into the sky and departed. From then on, people called the Master 'Little Sakyamuni.' In the second year of the Zhenming era of the Liang Dynasty, in the year of Bingzi, the Master moved to Dongping again and said in a verse: 'At the full age of seventy-seven, impermanence arrives today. The sun is directly overhead at noon, with both hands embracing bent knees.' After speaking, he embraced his knees with both hands and passed away. The following year, his Dharma-inheriting disciple, Zen Master Nantuo Guangyong, moved his spiritual bones back to Yangshan (place name), building a pagoda at the foot of Jiyun Peak. The imperial court bestowed the posthumous title 'Pagoda of Miraculous Light of Zen Master Zhitong.' The Master was a disciple of Zen Master Weishan You, and his Dharma teachings flourished greatly. People revered his school as the Weiyang School. In the eighth year of the Dazhong era, Jiaxu, a monk initially built a hermitage on Zhongnan Mountain (place name) to practice meditation. One day, a monkey stole his kasaya robe, put it on, and sat in meditation. Subsequently, a group of monkeys all imitated the seated meditation. Some took off their robes; now there are five monkey pagodas. At this time, Emperor Xuanzong composed a eulogy, saying: 'Alas, you monkeys are able to enter samadhi, the mind-monkey unmoving for thousands of springs. Cease climbing red trees to pick winter fruits, stop playing with the solitary moon's reflection in the green pool. Your eyes have already merged with the green peaks, your eyebrows still furrow at the sight of a hundred flowers. Since sitting and passing away on Zhongnan Mountain (mountain name, Yongxing Army, now Jingzhao), how many people have awakened to the floating life (from 'Records from the Forest').' Imperial Certificate for Ordination (受戒給牒): In the tenth year of the Dazhong era, Bingzi, the imperial court ordered Dharma Master Bianzhang to serve as the head of the Three Teachings. Initially, monks and nuns were ordered to receive ordination and be issued certificates (from 'Old History of the Tang Dynasty'). In the twelfth year of the Dazhong era, Wuyin, in the tenth month of winter, Sikong Menxia Shilang Tongpingzhangshi Linghu Tao (person's name) proposed Li Yuan (person's name) as the prefect of Hangzhou. The Emperor said: 'I have heard that Li Yuan's poem says, 'A long day is only spent on a game of chess,' how can he govern the people?' Linghu Tao said: 'The poet is merely expressing his feelings through this.'
為高興耳。未必實然。帝曰。且令往試觀之(唐書本傳)。
三世同居 萬敬孺廬州人。三世同居喪親廬墓。刺指血書佛經。郡守改其所居里。曰成孝鄉廣孝聚。至是大中十二年有司申聞帝。敕旌表其家(唐書)。
藤蘿尊者 溫州瑞安本寂禪院僧無繹。因武宗會昌沙汰隱於東北谷。結庵禪定。閱十年藤蘿纏繞。儼然不動。人號之藤蘿尊者。後人立嗣至今奉祀之(出永寧編)。
己卯大中十三年八月帝崩。宣宗性明察沉斷。用法無私。從諫如流。重惜官賞。恭謹節儉惠愛民物故。大中之政訖于唐亡。人思詠之謂之小太宗(唐書本紀)。
懿宗
諱漼。宣宗長子。始封鄆王。在位十四年。壽三十一歲。咸通(十四)。
庚辰咸通元年。
普化 鎮州普化和尚。不知何許人也。事盤山密受真訣。唯振一鐸佯狂街市或居冢間。至是咸通元年振鐸凌空隱隱而逝。莫測其由。師嗣盤山積禪師。積嗣馬祖(傳燈錄)。
壬午咸通三年二月。杭州大慈山寰中禪師入滅。壽八十三。敕謚性空禪師。師蒲阪人。姓盧氏。嗣百丈海禪師。夏四月敕兩街四寺。各置戒壇。剃度僧流二七日(唐書舊史)。
水懺 匡宗大德。諱知玄。姓陳氏。咸通四年制署號悟達國師。總教門事。十二
【現代漢語翻譯】 現代漢語譯本：'爲了高興罷了，未必是真的。' 皇帝說：'姑且派人去試著觀察一下。'（出自《唐書·本傳》）。
現代漢語譯本：萬敬孺是廬州人。三代同住在一起，為喪親守墓，刺指血書寫佛經。郡守更改他所居住的里，命名為成孝鄉廣孝聚。到了大中十二年，有關部門上報皇帝，皇帝下令表彰他的家族（出自《唐書》）。
現代漢語譯本：藤蘿尊者，溫州瑞安本寂禪院的僧人無繹，因為武宗會昌年間的滅佛運動而隱居在東北山谷中，結庵禪定。過了十年，藤蘿纏繞，儼然不動。人們稱他為藤蘿尊者。後人立嗣，至今奉祀他（出自《永寧編》）。
現代漢語譯本：己卯年，大中十三年八月，皇帝駕崩。宣宗（皇帝名）天性明察，決斷果敢，用法公正無私，聽從勸諫如同流水般順暢。重視官職賞賜，恭敬謹慎節儉，惠愛百姓。因此，大中時期的政治，直到唐朝滅亡，人們都思念歌頌他，稱他為小太宗（出自《唐書·本紀》）。
現代漢語譯本：懿宗
現代漢語譯本：名諱漼（Cui），是宣宗的長子，起初被封為鄆王。在位十四年，享年三十一歲。年號咸通（共十四年）。
現代漢語譯本：庚辰年，咸通元年。
現代漢語譯本：普化（Puhua）和尚，鎮州人，不知是哪裡人。侍奉盤山（Panshan）禪師，秘密接受真訣，只是搖著鈴鐺，裝瘋賣傻地在街市上游蕩，有時住在墳墓之間。到了咸通元年，搖著鈴鐺升上天空，隱沒而逝，沒有人知道他去了哪裡。普化和尚是盤山積禪師的弟子，積禪師是馬祖（Mazu）的弟子（出自《傳燈錄》）。
現代漢語譯本：壬午年，咸通三年二月，杭州大慈山寰中（Huanzhong）禪師圓寂，享年八十三歲。皇帝追諡他為性空禪師。寰中禪師是蒲阪人，姓盧。是百丈海（Baizhang Hai）禪師的弟子。夏天四月，皇帝下令在兩街四寺，各自設定戒壇，剃度僧人，為期十四天（出自《唐書·舊史》）。
現代漢語譯本：水懺，匡宗（Kuangzong）大德，名諱知玄（Zhixuan），姓陳。咸通四年，朝廷授予他悟達國師的稱號，總管佛教事務。
【English Translation】 English version: 'It's just for pleasure, not necessarily true.' The Emperor said, 'Let someone go and observe it.' (From 'Book of Tang, Biography').
English version: Wan Jingru, a native of Luzhou, lived with three generations of his family. He mourned his deceased parents by living near their graves and writing Buddhist scriptures with blood drawn from his finger. The prefectural governor renamed the village where he lived as Chengxiao Township, Guangxiao Gathering. In the twelfth year of Dazhong, the relevant authorities reported this to the Emperor, who ordered that his family be commended (From 'Book of Tang').
English version: Venerable Tengluo, the monk Wu Yi of Benji Chan Monastery in Ruian, Wenzhou, secluded himself in a northeastern valley due to the suppression of Buddhism during the Huichang era of Emperor Wuzong, building a hermitage for meditation. After ten years, wisteria vines coiled around him, and he remained motionless. People called him Venerable Tengluo (Wisteria). Later generations established a lineage and continue to worship him to this day (From 'Yongning Compilation').
English version: In the year of Ji Mao, the thirteenth year of Dazhong, in August, the Emperor passed away. Emperor Xuanzong (Emperor's name) was naturally insightful, decisive, and impartial in his use of laws. He readily accepted advice, valuing official positions and rewards, and was respectful, cautious, frugal, and compassionate towards the people. Therefore, the politics of the Dazhong era, until the fall of the Tang Dynasty, were remembered and praised by the people, who called him the Little Taizong (From 'Book of Tang, Annals').
English version: Emperor Yizong
English version: His personal name was Cui, the eldest son of Emperor Xuanzong, initially enfeoffed as the Prince of Yun. He reigned for fourteen years and lived to the age of thirty-one. The era name was Xiantong (totaling fourteen years).
English version: In the year of Gengchen, the first year of Xiantong.
English version: The monk Puhua of Zhenzhou, it is not known where he came from. He served Chan Master Panshan and secretly received the true teachings, only shaking a bell and feigning madness in the streets, sometimes living among tombs. In the first year of Xiantong, he ascended into the sky while shaking his bell and disappeared, no one knew where he went. Monk Puhua was a disciple of Chan Master Ji of Panshan, and Chan Master Ji was a disciple of Mazu (From 'Transmission of the Lamp').
English version: In the year of Renwu, the third year of Xiantong, in February, Chan Master Huanzhong of Daci Mountain in Hangzhou passed away at the age of eighty-three. The Emperor posthumously conferred upon him the title of Chan Master Xingkong. Chan Master Huanzhong was a native of Puhan, with the surname Lu. He was a disciple of Chan Master Baizhang Hai. In the fourth month of summer, the Emperor ordered that ordination platforms be established in the four temples of the two streets, and monks were ordained for fourteen days (From 'Old History of the Tang').
English version: The Water Repentance, the great virtue Kuangzong, personal name Zhixuan, surname Chen. In the fourth year of Xiantong, the court conferred upon him the title of National Teacher Wuda, overseeing Buddhist affairs.
年五月。帝幸安國寺。賜師沉香裝飾寶座。高二丈餘珍麗絕甚。僖宗中和二年。駕幸蜀避黃巢至成都。遣御史郭遵。赍璽書召師赴行在。次年師自成都行宮。辭還九隴山。一珠隆起於左股楚甚。是曰人面瘡。遇異僧引水洗瘡。知為晁錯袁盎冤對也。今之水懺三卷者緣起于師也。師亦自知時謝。右脅安然而逝。師三學洞貫名蓋一時。世稱陳菩薩(唐書舊史)。
德山 朗州德山禪師。名宣鑒。簡州人。姓周氏。丱歲出家。依年受具。精究律藏於性空寺。通貫諸經旨趣。常講金剛般若。時謂之周金剛。不信南方宗禪之道。乃曰。出家兒千劫學佛威儀。萬劫學佛細行。不得成佛。南方魔子敢言。直指人心見性成佛。我當摟其窟穴滅其種類以報佛恩。遂檐青龍疏鈔出蜀至澧陽。路上買油糍點心。婆子指其檐曰這個是甚麼。師曰。青龍疏鈔。婆曰講何經。師曰。金剛經。婆曰我有一問。若道得我當供上座油糍。若道不得不與油糍。婆乃問曰。經中道過去心不可得。未來心不可得。現在心不可得。未審上座點那個心。師無語乃不得油糍而去。遂之澧州龍潭寺。至法堂曰。久向龍潭及乎到來。潭又不見。龍又不現。潭隱身曰。子親到龍潭。師無語求棲止焉。一夕侍立。潭曰更深何不下去。師便出卻回。曰外面黑潭點紙燭度與師
【現代漢語翻譯】 現代漢語譯本： 五月，皇帝駕臨安國寺，賜予禪師沉香裝飾的寶座，高二丈多，珍貴華麗至極。僖宗中和二年，皇帝前往蜀地避黃巢之亂，到達成都，派遣御史郭遵，帶著蓋有玉璽的詔書召禪師前往行宮。次年，禪師從成都行宮告辭返回九隴山。此時，禪師左股隆起一個肉瘤，疼痛異常，這就是人面瘡。遇到一位奇異的僧人引水清洗瘡口，禪師這才知道是晁錯（Chao Cuo，西漢大臣）和袁盎（Yuan Ang，西漢大臣）的冤魂前來討債。現在的水懺三卷，就是由此事緣起。禪師也自知時日不多，於是右脅而臥，安詳圓寂。禪師精通佛學三藏，名聲顯赫一時，世人稱他為陳菩薩（Chen Pusa，《唐書》《舊史》中的稱謂）。
德山（Deshan）：朗州德山禪師，法名宣鑒（Xuanjian），簡州人，姓周。年少時出家，成年後受具足戒，在性空寺精研律藏，通曉諸經要旨。經常講解《金剛般若經》，當時人們稱他為周金剛。他不相信南方禪宗的『直指人心，見性成佛』的教義，於是說：『出家人千劫學習佛的威儀，萬劫學習佛的細行，尚且不能成佛。南方這些魔子竟然敢說『直指人心，見性成佛』。我應當搗毀他們的巢穴，滅絕他們的種類，來報答佛恩。』於是挑著《青龍疏鈔》（Qinglong Shuchao，《金剛經》的註解）從蜀地出發前往澧陽。路上，他買油糍（Youci，一種油炸米糕）當點心。一位老婦人指著他挑的東西問：『這是什麼？』禪師說：『《青龍疏鈔》。』老婦人問：『講解什麼經？』禪師說：『《金剛經》。』老婦人說：『我有一個問題，如果你能答得上來，我就供養你油糍，如果答不上來，就不給你油糍。』老婦人於是問道：『經中說『過去心不可得，未來心不可得，現在心不可得』，不知道上座您要點哪個心？』禪師無言以對，於是沒有得到油糍就離開了。於是前往澧州龍潭寺。到達法堂后說：『久仰龍潭，及至到來，潭又不見，龍又不現。』龍潭隱身說：『你親自到了龍潭。』禪師無語，請求在此棲身。一天晚上侍立時，龍潭說：『夜深了，為何不下去休息？』禪師便走了出去，又返回來說：『外面黑，請龍潭點個蠟燭照我一程。』
【English Translation】 English version: In the fifth month, the Emperor visited Anguo Temple and bestowed upon the master a sandalwood-decorated throne, over two zhang (丈，a unit of length) in height, exceedingly precious and magnificent. In the second year of Zhonghe during the reign of Emperor Xizong, the Emperor fled to Shu to avoid the Huang Chao rebellion, arriving in Chengdu. He dispatched Imperial Censor Guo Zun, bearing an edict sealed with the imperial seal, to summon the master to the imperial residence. The following year, the master bid farewell to the Chengdu imperial palace and returned to Jiulong Mountain. At this time, a boil swelled on his left thigh, causing great pain. This was the 'human-face sore'. He encountered an extraordinary monk who drew water to wash the sore, and only then did he realize it was the vengeful spirits of Chao Cuo (Chao Cuo, a minister of the Western Han Dynasty) and Yuan Ang (Yuan Ang, a minister of the Western Han Dynasty) seeking retribution. The three volumes of the Water Repentance (Shui Chan) originate from this event. The master also knew his time was near, and he passed away peacefully, lying on his right side. The master was thoroughly versed in the three learnings of Buddhism, and his reputation was renowned at the time. He was known as Bodhisattva Chen (Chen Pusa, a title from the 'Tang Shu' and 'Jiu Shi').
Deshan (Deshan): Chan Master Deshan of Langzhou, named Xuanjian (Xuanjian), was from Jianzhou, with the surname Zhou. He left home at a young age and received full ordination upon adulthood. He diligently studied the Vinaya Pitaka at Xingkong Temple, thoroughly understanding the essence of various sutras. He often lectured on the Diamond Prajna Sutra, and was known at the time as Zhou Jingang. He did not believe in the Southern Chan school's doctrine of 'directly pointing to the human mind, seeing one's nature and becoming a Buddha'. Thus, he said: 'A monk studies the Buddha's demeanor for thousands of kalpas, and studies the Buddha's subtle conduct for tens of thousands of kalpas, yet still cannot become a Buddha. These demonic children of the South dare to say 'directly pointing to the human mind, seeing one's nature and becoming a Buddha'. I shall destroy their dens and exterminate their kind to repay the Buddha's kindness.' Thereupon, he carried the Qinglong Commentary (Qinglong Shuchao, a commentary on the Diamond Sutra) from Shu to Liyang. On the road, he bought youci (Youci, a type of fried rice cake) as a snack. An old woman pointed to what he was carrying and asked: 'What is this?' The master said: 'The Qinglong Commentary.' The old woman asked: 'Which sutra does it explain?' The master said: 'The Diamond Sutra.' The old woman said: 'I have a question. If you can answer it, I will offer you youci. If you cannot answer it, I will not give you youci.' The old woman then asked: 'The sutra says 'the past mind is unattainable, the future mind is unattainable, the present mind is unattainable'. I wonder which mind you, venerable monk, are going to use?' The master was speechless, and thus did not receive the youci and left. Thereupon, he went to Longtan Temple in Lizhou. Upon arriving at the Dharma Hall, he said: 'I have long admired Longtan, but now that I have arrived, the pond is not seen, and the dragon is not present.' Longtan, concealing himself, said: 'You have personally arrived at Longtan.' The master was speechless and requested to stay there. One night, while standing in attendance, Longtan said: 'It is late, why don't you go down to rest?' The master then went out, but returned and said: 'It is dark outside, please light a candle to guide me.'
擬接。潭即吹滅之。師當下大悟便禮拜。潭曰子見個甚麼。師曰。從今向去更不疑天下老和尚舌頭也。來日將所攜疏鈔。於法堂前焚之。舉火曰。窮諸玄辯若一毫置於太虛。竭世樞機。似一滴投諸巨壑。辭去抵溈山。復還住澧陽三十年。屬武宗廢教。隱於獨浮山之石室。宣宗大中初。武陵刺史薛廷望再葺德山精舍。號古德禪院。請師住持不肯下山。廷望設詭計。以茶鹽誣師致之入州。禮敬堅請。然後居之以闡玄化。至是咸通六年十二月三日謂眾曰。捫空追響勞汝心神。夢覺覺非竟有何事。言訖安坐而化。敕謚見性禪師。嗣龍潭崇信禪師(傳燈錄) 武陵唐為朗州今常德路荊域。
臨濟宗 鎮州真定路也。臨濟禪師。名義玄。生曹州南華刑氏。自幼剃落。初到黃檗。時睦州陳尊宿為首座。問師在此幾時。師曰。在此三年。州指其問佛法的的大意。檗便打。三度問三度打。師乃辭睦州曰。自恨障緣不領深旨。今且辭去。州曰須辭和尚。睦州語檗曰。問話上座若來辭方便接伊。已后為一株陰涼大樹覆蔭天下人去在。師辭檗。檗曰往高安參大愚去。師至高安。愚曰。甚處來。師曰黃檗。愚曰。黃檗有何言句。師曰某甲三度問佛法的的大意。三度被打。不知有過無過。愚曰。黃檗與么老婆心切。師于言下大悟。乃曰。元來
【現代漢語翻譯】 現代漢語譯本： 潭隨即吹滅蠟燭。禪師當下大悟，便禮拜。龍潭問道：『你見到了什麼？』禪師說：『從今以後，我不再懷疑天下老和尚的舌頭了。』第二天，將所攜帶的經疏鈔本，在法堂前焚燒。舉火時說：『窮盡玄妙的辯論，就像一根毫毛置於太虛之中；竭盡世間的機巧，就像一滴水投入巨大的山谷。』辭別后前往溈山，之後又返回澧陽住了三十年。適逢唐武宗廢除佛教，便隱居於獨浮山的石室中。唐宣宗大中初年，武陵刺史薛廷望重新修繕德山精舍，命名為古德禪院，請禪師住持，禪師不肯下山。薛廷望便設下計謀，以茶鹽之事誣陷禪師，將他帶到州里，恭敬地懇請。然後禪師才居住於此，以闡揚玄妙的佛法。到了咸通六年十二月三日，禪師對眾人說：『向空中捕捉聲音，徒勞你們的心神；夢醒之後，才知道根本沒有什麼事情。』說完便安然坐化。朝廷敕封謚號為『見性禪師』。是龍潭崇信禪師的嗣法弟子。（出自《傳燈錄》）武陵，唐朝時為朗州，即現在的常德路荊域。
臨濟宗：鎮州，即真定路。臨濟禪師，名義玄，生於曹州南華，姓刑。自幼出家。最初到達黃檗山，當時睦州陳尊宿擔任首座。陳尊宿問禪師：『你在這裡多久了？』禪師說：『在這裡三年了。』陳尊宿指點他去問佛法的大意，黃檗便打他。問了三次，打了三次。禪師於是向睦州辭行說：『自恨自己有業障因緣，不能領會深奧的旨意，現在暫且告辭。』睦州對黃檗說：『如果那個問話的上座來辭行，你要方便地接引他，以後他會成為一棵陰涼的大樹，覆蓋庇廕天下人。』禪師向黃檗辭行，黃檗說：『去高安參拜大愚禪師吧。』禪師到達高安，大愚問道：『從哪裡來？』禪師說：『黃檗。』大愚問道：『黃檗有什麼言句？』禪師說：『我三次問佛法的大意，三次被打，不知道是有過錯還是沒有過錯。』大愚說：『黃檗真是老婆心切啊！』禪師在言下大悟，於是說：『原來黃檗的佛法沒有什麼特別的！』
【English Translation】 English version: Tan then blew out the candle. The Zen master had a great enlightenment immediately and bowed. Longtan asked: 'What did you see?' The Zen master said: 'From now on, I will no longer doubt the tongues of the old monks in the world.' The next day, he burned the commentaries and notes he had brought with him in front of the Dharma hall. When he lit the fire, he said: 'Exhausting all profound arguments is like placing a hair in the void; exhausting all worldly mechanisms is like dropping a drop of water into a huge ravine.' After saying goodbye, he went to Mount Wei, and then returned to Liyang and lived there for thirty years. During the reign of Emperor Wuzong of Tang, when Buddhism was abolished, he lived in seclusion in the stone chamber of Mount Dufu. In the early years of the Dazhong reign of Emperor Xuanzong of Tang, Xue Tingwang, the prefect of Wuling, renovated the Deshan Hermitage and named it the Gude Zen Monastery. He invited the Zen master to be the abbot, but the Zen master refused to come down the mountain. Xue Tingwang then devised a plan to falsely accuse the Zen master of matters related to tea and salt, and brought him to the prefecture, where he respectfully pleaded with him. Only then did the Zen master reside there to propagate the profound Dharma. On the third day of the twelfth month of the sixth year of Xiantong, the Zen master said to the assembly: 'Chasing after sounds in the empty air is a waste of your minds; after awakening from a dream, you realize that there is nothing at all.' After saying this, he sat peacefully and passed away. The imperial court posthumously conferred the title 'Zen Master Jianxing' (Zen Master Seeing the Nature). He was a Dharma heir of Zen Master Longtan Chongxin. (From the Transmission of the Lamp). Wuling, during the Tang Dynasty, was Langzhou, which is now the Jing area of Changde Road.
Linji School: Zhenzhou, which is Zhending Road. Zen Master Linji (Rinzai), named Yixuan, was born in Caozhou Nanhua, with the surname Xing. He became a monk at a young age. He first arrived at Mount Huangbo (Obaku), where Venerable Chen of Muzhou was the head seat. Venerable Chen asked the Zen master: 'How long have you been here?' The Zen master said: 'I have been here for three years.' Venerable Chen pointed him to ask about the great meaning of the Buddha-dharma, and Huangbo hit him. He asked three times and was hit three times. The Zen master then bid farewell to Muzhou, saying: 'I regret that I have karmic obstacles and cannot understand the profound meaning, so I will take my leave for now.' Muzhou said to Huangbo: 'If that monk who asked the questions comes to say goodbye, you should conveniently receive him, for later he will become a large, shady tree, covering and sheltering the people of the world.' The Zen master bid farewell to Huangbo, and Huangbo said: 'Go to Gaoan and pay respects to Zen Master Dayu.' The Zen master arrived at Gaoan, and Dayu asked: 'Where do you come from?' The Zen master said: 'Huangbo.' Dayu asked: 'What are Huangbo's words?' The Zen master said: 'I asked about the great meaning of the Buddha-dharma three times and was hit three times. I don't know if I was at fault or not.' Dayu said: 'Huangbo is truly kind-hearted!' The Zen master had a great enlightenment upon hearing this, and then said: 'Originally, Huangbo's Buddha-dharma is nothing special!'
黃檗佛法無多子。愚搊住曰。這尿床鬼子。適來道有過無過。如今卻道佛法無多子。爾見個甚麼道理。速道速道。師于大愚肋下筑三拳。愚拓開曰。汝師黃檗。非幹我事。卻回黃檗。檗曰來來去去有甚了期。師曰。祇為老婆心切。便人事了侍立。檗曰。大愚有何言句。師舉前話。檗曰。大愚老漢饒舌。待來痛與一頓。師曰。說甚待來即今便打。遂掌黃檗。檗曰。這風顛漢來這裡捋虎鬚。師便喝。檗云。侍者引之參堂去。師后住鎮州臨濟。學侶雲集。乃曰。大凡演暢宗乘。一句中須具三玄門。一玄門須具三要。有權有實有照有用。汝等諸人作么生會。后居大名府興化寺東堂。至是咸通八年四月十日說偈曰。㳂流不止問如何。真照無邊說似他。離相離名人不稟。吹毛用了急須磨。端坐而逝。塔全身於府西北隅。敕謚慧照禪師。塔曰澄靈。嗣黃檗運。運嗣百丈海。緇林尊仰曰臨濟宗(傳燈錄)。
戊子咸通九年。詔康承訓討龐勛等於徐州。承訓奏乞沙陀三部落使朱耶赤心帥其眾以自隨。敗勛于徐州。勛死。帝嘉朱耶赤心之功。置大同軍于云州。以赤心為節度使。賜姓李名國昌。國昌子克用。克用子存勖後唐莊宗也。初太宗貞觀間破西突厥(音屈)。置十三州都督府。未嘗有沙陀府也。有處身處密諸部。又其小者也。朱
【現代漢語翻譯】 現代漢語譯本： 臨濟義玄禪師說：『黃檗佛法沒有什麼特別的。』大愚禪師抓住他說：『你這尿床的鬼孩子！剛才還說有過和無過，現在卻說佛法沒有什麼特別的。你見到了什麼道理？快說！快說！』臨濟禪師朝大愚禪師肋下打了三拳。大愚禪師推開他說：『你師父黃檗的事情，與我無關。』臨濟禪師回到黃檗處，黃檗說：『來來去去有什麼了結的時候？』臨濟禪師說：『只因爲老婆心太切。』便服侍在旁。黃檗說：『大愚有什麼言語？』臨濟禪師舉了之前的話。黃檗說：『大愚這老傢伙饒舌，等他來狠狠揍他一頓。』臨濟禪師說：『說什麼等他來，現在就打！』於是打了黃檗一掌。黃檗說：『這瘋癲的漢子來這裡捋虎鬚。』臨濟禪師便喝了一聲。黃檗說：『侍者，帶他去參堂。』臨濟禪師後來住在鎮州臨濟，學徒雲集。於是說：『大凡演說宗乘，一句話中必須具備三玄門，一玄門必須具備三要，有權有實有照有用。你們這些人怎麼理解？』後來居住在大名府興化寺東堂，到了咸通八年四月十日，說了偈語：『隨波逐流不止問如何，真照無邊說與他。離相離名人不稟，吹毛用了急須磨。』說完端坐而逝。塔全身於府西北角。皇帝追諡慧照禪師，塔名澄靈。繼承了黃檗希運（Huangbo Xiyun）的法脈，希運繼承了百丈懷海（Baizhang Huaihai）的法脈。禪林尊稱臨濟宗（Linji school）。
戊子咸通九年，皇帝下詔康承訓討伐龐勛等於徐州。康承訓上奏請求沙陀三部落使朱耶赤心率領他的部眾跟隨。在徐州打敗了龐勛，龐勛死了。皇帝嘉獎朱耶赤心的功勞，在云州設定大同軍，任命赤心為節度使，賜姓李，名國昌。國昌的兒子是李克用（Li Keyong），李克用的兒子是李存勖（Li Cunxu），即後唐莊宗。當初太宗貞觀年間攻破西突厥（Western Turkic），設定了十三州都督府，未曾有沙陀府。有處身處密等部落，又是其中較小的部落。朱耶
【English Translation】 English version: Chan Master Linji Yixuan said: 'Huangbo's (Huangbo, meaning Yellow Cliff) Buddha-dharma is nothing special.' Great Fool (Da Yu) grabbed him and said: 'You bed-wetting little devil! Just now you were talking about having faults and not having faults, but now you say Buddha-dharma is nothing special. What principle have you seen? Speak quickly! Speak quickly!' Linji gave Great Fool three punches in the ribs. Great Fool pushed him away and said: 'Your teacher Huangbo's affairs have nothing to do with me.' Linji returned to Huangbo. Huangbo said: 'Coming and going, when will there be an end?' Linji said: 'Just because the old woman's heart is too eager.' Then he stood in attendance. Huangbo said: 'What words did Great Fool have?' Linji repeated the previous conversation. Huangbo said: 'That old fellow Great Fool is garrulous; when he comes, I'll give him a good beating.' Linji said: 'What do you mean 'when he comes'? I'll hit you right now!' Thereupon he slapped Huangbo. Huangbo said: 'This crazy fellow has come here to stroke the tiger's whiskers.' Linji then gave a shout. Huangbo said: 'Attendant, lead him to the meditation hall.' Later, Linji lived at Linji in Zhenzhou, where students gathered in great numbers. He then said: 'In general, to expound the teachings of the school, one sentence must contain three mysterious gates, and one mysterious gate must contain three essentials, having expediency, having reality, having illumination, and having function. How do you people understand this?' Later he lived in the eastern hall of Xinghua Temple in Daming Prefecture. On the tenth day of the fourth month of the eighth year of Xiantong, he spoke a verse: 'Following the stream without stopping, how to ask? True illumination is boundless, tell it to him. Separated from characteristics, separated from names, people do not receive, after using the hair-splitting sword, quickly grind it.' After speaking, he sat upright and passed away. His whole body was enshrined in a pagoda in the northwest corner of the prefecture. The emperor posthumously named him Chan Master Huizhao (Huizhao, meaning Wise Illumination), and the pagoda was named Chengling (Chenling, meaning Clear Spirit). He inherited the Dharma lineage of Huangbo Xiyun (Huangbo Xiyun), who inherited the Dharma lineage of Baizhang Huaihai (Baizhang Huaihai). The Chan forest respectfully calls it the Linji school (Linji school).'
In the year Wuzi, the ninth year of Xiantong, the emperor issued an edict for Kang Chengxun to attack Pang Xun and others in Xuzhou. Kang Chengxun requested that Zhu Yechixin, the envoy of the Shatuo (Shatuo) three tribes, lead his troops to follow him. They defeated Pang Xun in Xuzhou, and Pang Xun died. The emperor praised Zhu Yechixin's merits, established the Datong Army in Yunzhou, appointed Chixin as the military governor, and bestowed the surname Li, naming him Guochang (Guochang). Guochang's son was Li Keyong (Li Keyong), and Li Keyong's son was Li Cunxu (Li Cunxu), who was Emperor Zhuangzong of the Later Tang Dynasty. Initially, during the Zhenguan period of Emperor Taizong, the Western Turkic (Western Turkic) were defeated, and thirteen governor-general's offices were established, but there was never a Shatuo office. There were the Chushen and Chumi tribes, which were among the smaller ones. Zhu Ye
耶者處身別部之號也。至憲宗時始有朱耶盡忠及子執宜見於中國。自號沙陀。以朱耶為姓。蓋沙陀大磧也。自處身以來。世居此磧。號沙陀突厥至盡忠孫。賜姓李氏。李氏復大。而夷狄遂以沙陀為貴種(克用滅黃巢功第一)。
曹洞宗 江西瑞州洞山禪師。名良價。為越州會稽俞氏。幼歲出家。從師念般若心經。至無眼耳鼻舌身意處。忽以手捫面問其師曰。某甲有眼耳鼻舌等。何故言無。其師駭異曰。吾非汝師。指其往五泄山禮默禪師披剃。年二十一詣嵩山具戒。遊方首謁南泉。次參溈山。溈山指之曰。此去豐陵攸縣石室相連。有云巖道人。若能撥草瞻風必為子之所重。由是徑造云巖便問。無情說法甚麼人得聞。巖曰無情得聞。師曰。和尚聞否。巖曰我若聞汝即不聞吾說法也。師曰。某甲為甚麼不聞。巖豎起拂子曰還聞么。師曰。不聞。巖曰我說法汝尚不聞。豈況無情說法乎。師曰。無情說法該何典教。巖曰豈不見。彌陀經雲水鳥樹林悉皆唸佛念法。師於此有省。乃述偈曰。也大奇也大奇。無情說法不思議。若將耳聽終難會。眼處聞時方得知。辭去。宣宗大中末年。于新豐山接誨學侶。盛化豫章高安之洞山。權開五位。善接三根。大闡一音。廣弘萬品。橫抽寶劍剪諸見之稠林。妙葉弘通截萬端之穿鑿。又得曹山
【現代漢語翻譯】 現代漢語譯本 耶者，是處身別部的稱號。到憲宗時，朱耶盡忠及其子執宜才開始在中國出現，自號沙陀，以朱耶為姓。沙陀意為大沙漠。自從處身以來，世代居住在這片沙漠，號稱沙陀突厥。到盡忠的孫子時，被賜姓李氏。李氏家族因此更加強大，夷狄也因此認為沙陀是貴族（克用滅黃巢功勞最大）。
曹洞宗：江西瑞州洞山禪師，名良價，是越州會稽俞氏人。幼年出家，跟隨老師唸誦《般若心經》。當唸到『無眼耳鼻舌身意』時，忽然用手摸著臉問他的老師說：『我明明有眼耳鼻舌等，為什麼說沒有呢？』他的老師非常驚訝地說：『我不是你的老師。』並指引他前往五泄山拜見默禪師剃度。二十一歲時前往嵩山受具足戒。遊歷四方，首先拜謁南泉，然後參訪溈山。溈山指點他說：『從這裡去豐陵攸縣石室相連的地方，有一位云巖道人，如果你能披荊斬棘，必將受到他的器重。』於是他直接去拜訪云巖，便問：『無情說法，什麼人能夠聽聞？』云巖說：『無情能夠聽聞。』禪師問：『和尚您能聽聞嗎？』云巖說：『如果我能聽聞，你就聽不到我說法了。』禪師問：『我為什麼聽不到呢？』云巖豎起拂塵說：『還聽得到嗎？』禪師說：『聽不到。』云巖說：『我說法你尚且聽不到，更何況無情說法呢？』禪師問：『無情說法，依據什麼經典教義？』云巖說：『難道沒看見《彌陀經》上說，水鳥樹林都念佛念法嗎？』禪師因此有所領悟，於是作偈說：『也大奇，也大奇，無情說法不思議。若將耳聽終難會，眼處聞時方得知。』之後辭別云巖。宣宗大中末年，在新豐山接引教誨學徒，在豫章高安的洞山盛行教化。權巧地開示五位，善於接引上中下三根之人，廣為闡述一音之理，廣泛弘揚萬品之法。橫向抽出寶劍，剪除各種見解的稠密森林；巧妙地弘揚通達，截斷各種穿鑿附會的言論。他又得到了曹山。
【English Translation】 English version 'Ye' is a title for a separate tribe named Chushen. It was not until the time of Emperor Xianzong that Zhuye Jinzhong and his son Zhiyi began to appear in China, calling themselves Shatuo and taking Zhuye as their surname. 'Shatuo' means 'great desert'. Since Chushen, they had lived in this desert for generations, calling themselves Shatuo Turks. By the time of Jinzhong's grandson, they were granted the surname Li. The Li family became even more powerful, and the Yi-Di (夷狄, ancient term for non-Han people) therefore considered the Shatuo to be a noble race (Keyong's greatest contribution was destroying Huang Chao).
The Caodong School: Chan Master Dongshan of Ruizhou, Jiangxi, named Liangjie, was from the Yu family of Kuaiji, Yuezhou. He became a monk at a young age and followed his teacher in reciting the 'Heart Sutra'. When he reached the part about 'no eye, ear, nose, tongue, body, mind', he suddenly touched his face and asked his teacher: 'I clearly have eyes, ears, nose, tongue, etc., why does it say there are none?' His teacher was very surprised and said: 'I am not your teacher.' He directed him to go to Mount Wuxie to pay respects to Chan Master Mo for tonsure. At the age of twenty-one, he went to Mount Song to receive the full precepts. Traveling around, he first visited Nanquan, and then consulted Weishan. Weishan pointed out: 'From here, going to the connected stone chambers of Fengling Youxian, there is a Daoist Yunyan. If you can clear the path, you will surely be valued by him.' So he went directly to visit Yunyan and asked: 'What kind of people can hear the inanimate speaking Dharma?' Yunyan said: 'The inanimate can hear.' The Chan Master asked: 'Can you, Master, hear?' Yunyan said: 'If I can hear, you will not hear me speaking Dharma.' The Chan Master asked: 'Why can't I hear?' Yunyan raised his whisk and said: 'Can you hear it?' The Chan Master said: 'No, I can't.' Yunyan said: 'You cannot even hear me speaking Dharma, how much more so the inanimate speaking Dharma?' The Chan Master asked: 'What sutras and teachings does the inanimate speaking Dharma rely on?' Yunyan said: 'Have you not seen that the 'Amitabha Sutra' says that water birds and trees all recite Buddha and Dharma?' The Chan Master had an awakening from this, and then composed a verse saying: 'How wondrous, how wondrous, the inanimate speaking Dharma is inconceivable. If you listen with your ears, you will never understand. Only when you hear with your eyes can you know.' Afterwards, he bid farewell to Yunyan. In the late Dazhong era of Emperor Xuanzong, he received and taught students at Mount Xinfeng, and his teachings flourished in Dongshan, Gaoan, Yuzhang. He skillfully opened the five ranks, and was good at receiving people of the three capacities (superior, medium, inferior), widely expounding the principle of the one sound, and extensively promoting the myriad dharmas. Horizontally drawing the precious sword, he cut down the dense forest of various views; skillfully promoting understanding, he cut off all kinds of far-fetched arguments. He also obtained Caoshan.
深明的旨妙唱嘉猷道合君臣偏正回互。由是洞上玄風播於天下。故諸方宗匠咸共推尊之曰曹洞宗。至是咸通十年二月入寂。壽六十三。臘四十二。敕謚悟本禪師。塔曰慧覺(傳燈)。
江西撫州路曹山禪師。名本寂。生泉州莆田黃氏。少業儒。年十九歲往福州靈石出家。二十五登戒謁洞山。山問。阇梨名甚麼。師曰本寂。山曰。那個聻。師曰不名本寂。山深器之。自此入室。盤桓數載乃辭去。山遂密授洞上宗旨。直趨曹溪禮六祖塔回吉水。眾向師名請開法。師志慕六祖。遂名山曰曹。尋值賊亂乃之宜黃。有信士王若一。舍何王觀請師住持。師更何王為荷玉。由是法席大興。學者云萃。洞山之宗至師為盛。昭宗天覆元年六月十五日謂眾白。曹山明日辰時行腳去。及時焚香宴坐而化壽六十二。臘三十七。葬全身於山之西阿。敕謚元證禪師。塔曰福圓。寂嗣洞山良價禪師。價嗣云巖晟。晟嗣藥山儼。儼嗣石頭遷。遷嗣青原思。思嗣六祖大鑒禪師(傳燈錄)。
庚寅咸通十一年十一月帝誕節。召兩街大德僧人入內講道。帝悅賜曇顯等十人紫衣。賜永興軍終南山道宣律師號澄照律師(本傳)。
相國裴公 至是咸通庚寅薨。壽七十四歲。執弟子禮事黃檗運禪師。悟明心要。公諱休。字公美。河東孟州間喜人。
【現代漢語翻譯】 現代漢語譯本： 深刻地闡明了佛法的精妙之處，所唱的嘉言懿行與君臣之道相契合，偏與正、回與互之間相互作用。因此，洞山宗的玄妙之風傳播於天下。所以各地的宗師都共同推崇他，稱之為曹洞宗。在咸通十年二月圓寂，享年六十三歲，僧臘四十二年。朝廷賜謚號為悟本禪師，塔名為慧覺（《傳燈錄》）。
江西撫州路曹山禪師，法名本寂，俗家姓黃，是泉州莆田人。年少時學習儒學。十九歲時前往福州靈石寺出家。二十五歲時受具足戒，並拜謁洞山良價禪師（Dongshan Liangjie）。洞山禪師問：『阇梨（Acharya，梵語，意為導師）法名是什麼？』曹山禪師回答：『本寂。』洞山禪師問：『哪個是本寂？』曹山禪師回答：『不名為本寂。』洞山禪師深深器重他。從此進入內室，住了幾年后才告辭離去。洞山禪師於是秘密地傳授了洞山宗的宗旨。曹山禪師直接前往曹溪，禮拜六祖慧能（Huineng）的塔，然後回到吉水。眾人仰慕他的名聲，請求他開法。曹山禪師仰慕六祖，於是將山命名為曹山。不久遇到賊寇作亂，於是前往宜黃。有信徒王若一，捨棄了何王觀，請曹山禪師住持。曹山禪師將何王觀更名為荷玉寺。從此，佛法興盛，學人雲集。洞山宗到曹山禪師這裡最為興盛。昭宗天覆元年六月十五日，曹山禪師告訴大眾說：『曹山明日辰時（早上七點到九點）就要行腳去了。』到時，焚香宴坐而圓寂，享年六十二歲，僧臘三十七年。全身葬于曹山西邊的山坡上。朝廷賜謚號為元證禪師，塔名為福圓。曹山禪師繼承了洞山良價禪師的法脈，洞山良價禪師繼承了云巖曇晟（Yunyan Tancheng），云巖曇晟繼承了藥山惟儼（Yaoshan Weiyan），藥山惟儼繼承了石頭希遷（Shitou Xiqian），石頭希遷繼承了青原行思（Qingyuan Xingsi），青原行思繼承了六祖大鑒禪師慧能（《傳燈錄》）。
庚寅年咸通十一年十一月，皇帝誕辰，召集兩街的大德僧人入宮講道。皇帝很高興，賜予曇顯（Tanxian）等十人紫衣。賜予永興軍終南山道宣律師（Daoxuan）稱號為澄照律師（《本傳》）。
相國裴公，在咸通庚寅年去世，享年七十四歲。以弟子之禮侍奉黃檗運禪師（Huangbo Yun），領悟了明心見性的要旨。裴公名休，字公美，是河東孟州間喜人。
【English Translation】 English version: Profoundly elucidating the subtle essence of the Dharma, the excellent words and deeds he chanted were in harmony with the principles of ruler and subject, with the interplay of bias and correctness, return and reciprocity. Consequently, the profound style of the Caodong (Soto Zen) school spread throughout the world. Therefore, the masters of various regions all revered him, calling him the Caodong School. He passed away in the second month of the Xiantong tenth year, at the age of sixty-three, with forty-two years of monastic life. The imperial court bestowed the posthumous title of Chan Master Wuben (Wuben Zen Master), and the stupa was named Huijue (Wisdom Enlightenment) (from the Transmission of the Lamp).
Chan Master Caoshan (Caoshan) of Fuzhou Road, Jiangxi, whose name was Benji, was born into the Huang family of Putian, Quanzhou. In his youth, he studied Confucianism. At the age of nineteen, he went to Lingshi Temple in Fuzhou to become a monk. At the age of twenty-five, he received the full precepts and visited Chan Master Dongshan Liangjie (Dongshan Liangjie). Dongshan asked, 'What is the Acharya's (Acharya, Sanskrit for teacher) name?' The master replied, 'Benji.' Dongshan said, 'Which one is Benji?' The master replied, 'Not named Benji.' Dongshan deeply valued him. From then on, he entered the inner chamber and stayed for several years before leaving. Dongshan then secretly transmitted the principles of the Dongshan school. Chan Master Caoshan went directly to Caoxi to pay homage to the stupa of the Sixth Patriarch Huineng (Huineng), and then returned to Jishui. The people admired his reputation and asked him to open the Dharma. Chan Master Caoshan admired the Sixth Patriarch, so he named the mountain Caoshan. Soon after, he encountered banditry and went to Yihuang. A faithful believer, Wang Ruoyi, abandoned Hewang Temple and invited Chan Master Caoshan to reside there. Chan Master Caoshan changed the name of Hewang Temple to Heyu Temple. From then on, the Dharma flourished, and scholars gathered. The Dongshan school flourished most under Chan Master Caoshan. On the fifteenth day of the sixth month of the first year of Tianfu during the Zhaozong reign, Chan Master Caoshan told the assembly, 'Caoshan will go on a pilgrimage tomorrow at the hour of Chen (7-9 AM).' At that time, he burned incense, sat in meditation, and passed away, at the age of sixty-two, with thirty-seven years of monastic life. His whole body was buried on the western slope of Caoshan. The imperial court bestowed the posthumous title of Chan Master Yuanzheng, and the stupa was named Fuyuan. Chan Master Caoshan inherited the Dharma lineage of Chan Master Dongshan Liangjie, Dongshan Liangjie inherited Yunyan Tancheng (Yunyan Tancheng), Yunyan Tancheng inherited Yaoshan Weiyan (Yaoshan Weiyan), Yaoshan Weiyan inherited Shitou Xiqian (Shitou Xiqian), Shitou Xiqian inherited Qingyuan Xingsi (Qingyuan Xingsi), and Qingyuan Xingsi inherited the Sixth Patriarch Dajian Chan Master Huineng (from the Transmission of the Lamp).
In the Gengyin year, the eleventh year of Xiantong, in the eleventh month, on the Emperor's birthday, he summoned eminent monks from both streets to enter the palace to preach the Dharma. The Emperor was very pleased and bestowed purple robes on Tanxian (Tanxian) and ten others. He bestowed the title of Lawyer Chengzhao (Lawyer Chengzhao) on Lawyer Daoxuan (Daoxuan) of Zhongnan Mountain in Yongxing Army (from the Original Biography).
The Prime Minister Duke Pei passed away in the Gengyin year of Xiantong, at the age of seventy-four. He served Chan Master Huangbo Yun (Huangbo Yun) with the respect of a disciple and realized the essential meaning of seeing one's own mind. Duke Pei's name was Xiu, his courtesy name was Gongmei, and he was a native of Jianxi in Hedong Mengzhou.
兒時與兄弟偕隱。晝講經夜著書。有饋鹿者。休不食曰。蔬食猶不足。今一㗖肉。后何以繼。擢進士第。累遷職任刺洪州日。入龍興寺觀畫壁曰。容儀可觀。高僧何在。眾無對者。公曰。此間有禪僧否。屬運禪師于嶺南黃檗山舍眾。來大安精舍混跡灑掃。人莫之識。或曰有一禪者。公延之至。理前語問之。運朗聲曰。裴休。公曰諾。運曰。在甚麼處。公豁然契會。遂迎之入府。朝夕問道公移鎮宛陵(宣州也)請運與俱。公于宣宗時執政。
云居 禪師。名道膺。幽州玉田人。姓王氏。童丱出家于涿州延壽寺。二十五歲成大僧。其師令習聲聞篇聚。非其好棄之。遊方至翠微。聞洞山法席遂造焉。契悟宗旨。結庵三峰經旬不赴堂。價禪師覘之。每有天人送食。洞山謂之曰。我將謂汝是個人猶作這個見解。高聲呼曰膺庵主。師應諾。山曰。不思善不思惡是甚麼。師有省回庵宴坐。天神尋之不見三日乃絕。山勉師隨方接人。遂乃焚其庵。去海昏登歐阜廬山西北崦冠世之絕境也。就樹縛屋而居號云居。衲子亦追求而集。散處山間樹下。久成苫架。至是咸通十三年遂成法席。學侶至一千五百眾。唱洞山之道居三十年。道遍天下。南昌王鐘傅師尊之。師于昭宗天覆元年十二月二十八日為眾開最後方便。敘出世始末。次年正月三
【現代漢語翻譯】 現代漢語譯本 年少時我和兄弟一起隱居，白天講經，夜晚著書。有人送來鹿肉，我拒絕食用，說：『吃蔬菜都還不夠，現在吃一口肉，以後怎麼辦呢？』後來考中進士，多次陞遷，擔任洪州刺史時，進入龍興寺觀看壁畫，說：『容貌儀表可觀，高僧在哪裡呢？』眾人沒有回答的。我說：『這裡有禪僧嗎？』得知運禪師在嶺南黃檗山離開大眾，來到大安精舍混跡于灑掃之中，人們都不認識他。有人說有一個禪者，我邀請他來，說明之前的話並詢問他。運禪師大聲說：『裴休。』我說：『是。』運禪師說：『在什麼地方？』我豁然領悟，於是迎接他到府里，早晚向他問道。我調任宛陵（就是宣州）鎮守時，請運禪師一同前往。我在宣宗時執掌朝政。
云居（地名）禪師，名叫道膺（人名），是幽州玉田人，姓王。年幼時在涿州延壽寺出家，二十五歲成為正式僧人。他的師父讓他學習聲聞乘的經典，但他不喜歡，就放棄了。遊歷四方到達翠微山，聽到洞山（人名）的法席，於是前往拜訪，領悟了宗旨。他在三峰結庵，十幾天不去禪堂。價禪師暗中觀察他，每次都有天人送食物。洞山對他說：『我以為你是個有見地的人，還作這種見解。』高聲呼喊：『膺庵主！』道膺回答。洞山說：『不思善，不思惡，是什麼？』道膺有所領悟，回到庵里靜坐。天神尋找他，三天不見就斷絕了供養。洞山勉勵他隨方接引他人，於是焚燒了他的庵，前往海昏，登上歐阜廬山西北的崦，那是人跡罕至的絕境。他就用樹木搭建房屋居住，號稱云居。僧人也追隨而來聚集，分散在山間樹下，時間久了就搭起簡陋的棚子。到了咸通十三年，終於形成了法席，學徒達到一千五百人。他宣揚洞山之道三十年，道遍天下。南昌王鐘傅師尊敬他。禪師在昭宗天覆元年十二月二十八日為大眾開示最後的方便，敘述出世的始末。次年正月三
【English Translation】 English version When I was young, I lived in seclusion with my brothers, lecturing on scriptures during the day and writing books at night. Someone offered deer meat, but I refused to eat it, saying, 'Vegetables are not enough, and now I eat a bite of meat, what will I do later?' Later, I passed the imperial examination and was promoted several times. When I was the prefect of Hongzhou, I entered Longxing Temple to view the murals and said, 'The appearance and demeanor are admirable, where are the eminent monks?' No one answered. I said, 'Are there any Chan monks here?' I learned that Chan Master Yun had left the masses at Huangbo Mountain in Lingnan and came to Daan Temple, mingling with the sweeping and cleaning, and people did not recognize him. Someone said there was a Chan practitioner, so I invited him, explained my previous words, and asked him. Chan Master Yun said loudly, 'Pei Xiu (name of a person).' I said, 'Yes.' Chan Master Yun said, 'Where is it?' I suddenly understood, so I welcomed him to the mansion and asked him about the Way morning and evening. When I was transferred to Wanling (Xuanzhou), I asked Chan Master Yun to go with me. I was in charge of the government during the reign of Emperor Xuanzong.
Chan Master Yunju (place name), whose name was Daoying (person name), was a native of Yutian in Youzhou, with the surname Wang. He became a monk at Yanshou Temple in Zhuozhou when he was young, and became a full monk at the age of twenty-five. His master asked him to study the scriptures of the Sravaka Vehicle, but he did not like it, so he gave it up. He traveled around and arrived at Cuiwei Mountain, and upon hearing of the Dharma seat of Dongshan (person name), he went to visit and understood the essence. He built a hermitage at Sanfeng, and did not go to the meditation hall for more than ten days. Chan Master Jia secretly observed him, and celestial beings sent food every time. Dongshan said to him, 'I thought you were a person with insight, but you still have this kind of view.' He shouted loudly, 'Hermit Ying!' Daoying answered. Dongshan said, 'Not thinking of good, not thinking of evil, what is it?' Daoying had some understanding and returned to the hermitage to sit in meditation. The celestial beings looked for him, and after not seeing him for three days, they stopped making offerings. Dongshan encouraged him to receive and guide others in all directions, so he burned his hermitage and went to Haihun, climbing the Yan in the northwest of Mount Oufu Lu, which was a remote and desolate place. He built a house with trees and lived there, calling it Yunju. Monks also followed and gathered, scattered among the mountains and trees, and after a long time, they built simple sheds. By the thirteenth year of Xiantong, a Dharma seat was finally formed, and the disciples reached 1,500. He promoted the Way of Dongshan for thirty years, and the Way spread throughout the world. Wang Zhongfu, the governor of Nanchang, respected him as a teacher. The Chan master gave his last instructions to the assembly on the twenty-eighth day of the twelfth month of the first year of Tianfu during the reign of Emperor Zhaozong, narrating the beginning and end of his life. On the third day of the first month of the following year,
日端坐而逝。敕謚弘覺禪師。塔曰圓寂(傳燈錄)。
帝于宮中日齋萬僧。御製讚唄(唐書舊史)。
癸巳咸通十四年三月。詔迎鳳翔法門寺佛骨。以四月八日至京。帝御安福門樓迎拜。引入內道場三日供養。送京城諸寺。七月帝崩。太子即位。明年四月詔送佛骨歸於鳳翔。都人耆耋辭餞。皆嗚咽流涕(舊唐書)。
僖宗
儇。懿宗第五子。初封晉王。懿宗不豫。立為皇太子。在位十五年。壽二十七 乾符(六)廣明(一)中和(四)光啟(三)文德(一)。
甲午乾符元年(六)。
時東昌路濮(音卜)州人王仙芝。始聚眾數千人起于長垣。二年黃巢亦聚眾千餘人應王仙芝。巢少時與仙芝皆以販私鹽為事。巢善騎射喜任俠粗涉書傳。屢舉進士不第。遂為盜與仙芝攻剽州縣橫行山東。民之困於重斂也爭歸之。數月之間眾至數萬。乾符五年。招討使曾元裕大破王仙芝于黃梅追斬仙芝。黃巢方攻亳州。仙芝餘黨尚讓者帥其餘眾歸巢。推巢為主。號沖天大將軍。稱王霸元年署官屬陷福建。乾符六年冬巢來襄陽。十一月山南東道節度使與江西招討使曹全晸(時正切)合兵。屯荊門以拒之。戰敗北至江陵俘斬其什七八。巢與尚讓收餘眾渡江東走。巢勢復振。轉掠饒信池宣歙杭等十五州。眾
【現代漢語翻譯】 現代漢語譯本：他端坐而逝，皇帝下令追諡他為弘覺禪師，塔名圓寂（出自《傳燈錄》）。
皇帝在宮中每天齋僧萬人，親自撰寫讚唄（出自《唐書·舊史》）。
咸通十四年癸巳三月，皇帝下詔迎奉鳳翔法門寺的佛骨，四月八日佛骨到達京城。皇帝在安福門樓親自迎接跪拜，將佛骨迎入內道場供養三日，然後送往京城各寺。七月，皇帝駕崩，太子即位。第二年四月，下詔將佛骨送回鳳翔，京城百姓中的老人們紛紛辭別送行，都嗚咽流淚（出自《舊唐書》）。
僖宗（僖宗）
名叫儇（xuān），是懿宗的第五個兒子。最初被封為晉王。懿宗病重時，被立為皇太子。在位十五年，享年二十七歲。年號有乾符（qián fú）（六年）、廣明（guǎng míng）（一年）、中和（zhōng hé）（四年）、光啟（guāng qǐ）（三年）、文德（wén dé）（一年）。
乾符元年甲午（六年）。
當時，東昌路濮（Pú）州人王仙芝開始聚集數千人，在長垣起義。乾符二年，黃巢也聚集了一千多人響應王仙芝。黃巢年輕時與王仙芝都以販賣私鹽為生。黃巢擅長騎射，喜歡行俠仗義，粗略地讀過一些書。多次參加進士考試都沒有考中，於是做了盜賊，與王仙芝一起攻打掠奪州縣，在山東橫行。百姓因為沉重的賦稅而困苦，都爭相歸附他們。幾個月之內，隊伍就發展到數萬人。乾符五年，招討使曾元裕在黃梅大敗王仙芝，追擊並斬殺了王仙芝。當時黃巢正在攻打亳州。王仙芝的餘黨尚讓率領剩餘的部眾歸附黃巢，推舉黃巢為主，號稱沖天大將軍，自稱王霸元年，設定官屬，攻陷福建。乾符六年冬天，黃巢來到襄陽。十一月，山南東道節度使與江西招討使曹全晸（zhèng）合兵，駐紮在荊門抵禦黃巢。戰敗後向北逃到江陵，被俘虜斬殺十分之七八。黃巢與尚讓收攏剩餘的部眾渡江向東逃走。黃巢的勢力再次振作，轉而掠奪饒、信、池、宣、歙、杭等十五個州。隊伍
【English Translation】 English version: He passed away while sitting in full lotus posture. The emperor posthumously conferred upon him the title of 'Zen Master Hongjue'. His stupa was named 'Yuanji' (from 'Transmission of the Lamp').
The emperor held a vegetarian feast for ten thousand monks daily in the palace and personally composed hymns (from 'Old History of Tang Dynasty').
In the third month of the year Gui Si (guǐ sì), the fourteenth year of Xiantong (xiān tōng), the emperor issued an edict to welcome the Buddha's bone from Famen Temple (Fǎmén Sì) in Fengxiang (Fèngxiáng). On the eighth day of the fourth month, the Buddha's bone arrived in the capital. The emperor personally greeted and prostrated before it at the Anfu Gate (Ānfú Mén) tower, bringing it into the inner Daochang (dàocháng) for three days of offerings, and then sent it to various temples in the capital. In the seventh month, the emperor passed away, and the crown prince ascended the throne. In the fourth month of the following year, an edict was issued to send the Buddha's bone back to Fengxiang. The elders of the capital bid farewell, all weeping and shedding tears (from 'Old Book of Tang').
Emperor Xizong (Xīzōng)
Named Xuan (Xuān), he was the fifth son of Emperor Yizong (Yìzōng). He was initially enfeoffed as the Prince of Jin (Jìn Wáng). When Emperor Yizong was seriously ill, he was established as the crown prince. He reigned for fifteen years and lived to be twenty-seven years old. His reign eras were Qianfu (qián fú) (6 years), Guangming (guǎng míng) (1 year), Zhonghe (zhōng hé) (4 years), Guangqi (guāng qǐ) (3 years), and Wende (wén dé) (1 year).
The first year of Qianfu (qián fú), Jiawu (jiǎ wǔ) (6 years).
At that time, Wang Xianzhi (Wáng Xiānzhī), a native of Puzhou (Púzhōu) in Dongchang Road (Dōngchāng Lù), began to gather several thousand people and rebelled in Changyuan (Chángyuán). In the second year of Qianfu, Huang Chao (Huáng Cháo) also gathered more than a thousand people to respond to Wang Xianzhi. Huang Chao and Wang Xianzhi both made a living by selling illicit salt when they were young. Huang Chao was skilled in riding and archery, liked to help the needy, and had a rough understanding of books. He repeatedly failed the imperial examinations and became a bandit, attacking and plundering prefectures and counties with Wang Xianzhi, rampaging through Shandong (Shāndōng). The people, suffering from heavy taxes, vied to join them. Within a few months, the force grew to tens of thousands. In the fifth year of Qianfu, the Pacification Commissioner Zeng Yuanyu (Zēng Yuānyù) greatly defeated Wang Xianzhi at Huangmei (Huángméi), pursuing and beheading Wang Xianzhi. At that time, Huang Chao was attacking Bozhou (Bózhōu). Shang Rang (Shàng Ràng), a remnant of Wang Xianzhi's party, led the remaining troops to join Huang Chao, and they elected Huang Chao as their leader, calling him 'General Who Pierces the Sky' (Chōngtiān Dàjiāngjūn), claiming the first year of Wangba (Wángbà), establishing officials, and capturing Fujian (Fújiàn). In the winter of the sixth year of Qianfu, Huang Chao came to Xiangyang (Xiāngyáng). In November, the Jiedushi (jiédùshǐ) of Shannan East Circuit (Shānnán Dōngdào) and the Pacification Commissioner of Jiangxi (Jiāngxī), Cao Quanzheng (Cáo Quánzhèng), combined their forces and stationed themselves at Jingmen (Jīngmén) to resist Huang Chao. After being defeated, they fled north to Jiangling (Jiānglíng), where seven or eight tenths of them were captured and killed. Huang Chao and Shang Rang gathered the remaining troops and crossed the river, fleeing east. Huang Chao's power revived, and he turned to plunder fifteen prefectures including Rao (Ráo), Xin (Xìn), Chi (Chí), Xuan (Xuān), She (Shè), and Hang (Háng). The troops
至二十萬。廣明元年十一月巢陷東都(洛陽也)。十二月壬午巢兵攻潼關。關上兵皆潰。中官田令孜奉帝自金光門出。惟福穆澤壽四王及妃嬪數人從行。百官皆莫之知。巢入長安。帝幸興元乃入蜀。庚寅巢殺唐宗室在長安者。壬辰巢即皇帝位。國號大齊。稱金統元年。中和二年。巢所署同州防禦使朱溫屢請巢益兵以捍河中。不報。溫見巢兵勢日蹙知其將亡。親將胡真謝瞳勸溫歸國。九月溫殺其監軍嚴實舉州降。諸道行營都統王鐸承製以溫為同華節度使。未幾賜名全忠。河中留後王重榮行營都監楊復光東面宣慰使王徽諸道行營都統王鐸議討賊。復光曰。雁門李僕射(克用也)驍勇有強兵召之來賊不足平也。時王鐸在河中。乃以墨敕召李克用。十一月克用將沙陀(始見懿宗感通九年)萬七千人趣河中。中和三年三月。克用進軍渭橋與巢軍戰于渭南。賊兵大敗奔走。四月克用自光泰門入京師。巢力戰不勝焚宮室遁去。克用時年二十八歲。破巢復長安功第一。詔以克用為河東節度使。中和四年春二月巢走圍陳州。李克用率汴徐𫌯之軍以救之。五月巢引兵東北趣汴州。克用追及巢于中牟奮擊大破之。巢將尚讓帥其眾降克用。克用追至冤句(巢居之邑)糧盡乃還汴州營于城外。朱全忠固請入城館于上原驛。全忠置酒克用乘酒語頗侵
【現代漢語翻譯】 現代漢語譯本： 至二十萬。廣明元年（公元880年）十一月，黃巢攻陷東都（洛陽）。十二月壬午日，黃巢的軍隊攻打潼關，關上的士兵全部潰散。宦官田令孜護衛皇帝從金光門逃出，只有福王、穆王、澤王、壽王四位王爺以及幾位妃嬪跟隨，百官都不知道皇帝的去向。黃巢進入長安。皇帝前往興元，然後進入蜀地。庚寅日，黃巢殺害了在長安的唐朝宗室。壬辰日，黃巢即皇帝位，國號大齊，年號金統元年。中和二年（公元882年），黃巢任命的同州防禦使朱溫多次請求黃巢增派兵力來抵禦河中（今山西永濟），但沒有得到迴應。朱溫看到黃巢的軍隊勢力日益衰弱，知道他將要滅亡，他的親將胡真、謝瞳勸說朱溫歸順唐朝。九月，朱溫殺死了黃巢的監軍嚴實，率領全州投降。諸道行營都統王鐸奉皇帝之命，任命朱溫為同華節度使。不久，賜名全忠。河中留後王重榮、行營都監楊復光、東面宣慰使王徽、諸道行營都統王鐸商議討伐黃巢。楊復光說：『雁門李僕射（李克用）驍勇善戰，擁有強大的軍隊，如果召他前來，黃巢不足以平定。』當時王鐸在河中，於是用墨敕召李克用。十一月，李克用率領沙陀（最早出現在懿宗咸通九年）一萬七千人前往河中。中和三年（公元883年）三月，李克用進軍渭橋，在渭南與黃巢的軍隊交戰，賊兵大敗，四處奔逃。四月，李克用從光泰門進入京師。黃巢力戰不能取勝，焚燒宮室逃走。李克用當時二十八歲，是平定黃巢、收復長安的第一功臣。皇帝下詔任命李克用為河東節度使。中和四年（公元884年）春二月，黃巢逃走並圍困陳州。李克用率領汴州、徐州、𫌯州的軍隊前去救援。五月，黃巢率兵向東北方向進軍，攻打汴州。李克用追到中牟，奮力攻擊，大敗黃巢。黃巢的將領尚讓率領他的部眾投降李克用。李克用追到冤句（黃巢居住的城邑），因為糧食用盡，於是返回汴州，在城外駐紮。朱全忠極力請求李克用入城，安排他住在上原驛。朱全忠設宴款待李克用，李克用乘著酒興，言語頗為冒犯。
【English Translation】 English version: Reaching two hundred thousand. In the eleventh month of the first year of Guangming (880 AD), Huang Chao captured the Eastern Capital (Luoyang). On the Renwu day of the twelfth month, Huang Chao's army attacked Tong Pass, and all the soldiers on the pass collapsed. The eunuch Tian Lingzi escorted the Emperor out from the Jinguang Gate, with only four princes, the Prince of Fu, Prince of Mu, Prince of Ze, and Prince of Shou, along with several concubines, following him. None of the officials knew where the Emperor had gone. Huang Chao entered Chang'an. The Emperor went to Xingyuan and then entered Shu. On the Gengyin day, Huang Chao killed the Tang imperial family members in Chang'an. On the Renchen day, Huang Chao ascended the throne, establishing the state of Great Qi, with the reign title of Jintong, year one. In the second year of Zhonghe (882 AD), Zhu Wen, the Tongzhou Defense Commissioner appointed by Huang Chao, repeatedly requested Huang Chao to send more troops to defend Hezhong (present-day Yongji, Shanxi), but received no response. Zhu Wen saw that Huang Chao's army was weakening day by day and knew that he was about to perish. His close generals Hu Zhen and Xie Tong persuaded Zhu Wen to return to the Tang Dynasty. In the ninth month, Zhu Wen killed Yan Shi, Huang Chao's supervisor, and surrendered the entire prefecture. Wang Duo, the General Commander of the various circuits, acting on the Emperor's orders, appointed Zhu Wen as the Tonghua Jiedushi. Soon after, he was granted the name Quan Zhong. Wang Chongrong, the Hezhong Lieutenant, Yang Fuguang, the Supervising Commissioner of the army, Wang Hui, the Eastern Pacification Commissioner, and Wang Duo, the General Commander of the various circuits, discussed attacking the rebels. Yang Fuguang said, 'Li Pushe of Yanmen (Li Keyong) is brave and has a strong army. If we summon him, Huang Chao will not be enough to pacify.' At that time, Wang Duo was in Hezhong, so he summoned Li Keyong with a decree written in ink. In the eleventh month, Li Keyong led 17,000 Shatuo (first seen in the ninth year of Xiantong during the reign of Emperor Yizong) soldiers to Hezhong. In the third month of the third year of Zhonghe (883 AD), Li Keyong advanced to Weiqiao and fought Huang Chao's army in Weinan. The rebel army was defeated and fled in all directions. In the fourth month, Li Keyong entered the capital from the Guangtai Gate. Huang Chao fought hard but could not win, so he burned the palaces and fled. Li Keyong was twenty-eight years old at the time and was the first contributor to pacifying Huang Chao and recovering Chang'an. The Emperor issued an edict appointing Li Keyong as the Hedong Jiedushi. In the spring of the fourth year of Zhonghe (884 AD), in the second month, Huang Chao fled and besieged Chenzhou. Li Keyong led the armies of Bianzhou, Xuzhou, and 𫌯zhou to rescue it. In the fifth month, Huang Chao led his troops northeast to attack Bianzhou. Li Keyong pursued Huang Chao to Zhongmu, attacked fiercely, and defeated him greatly. Huang Chao's general Shang Rang led his troops to surrender to Li Keyong. Li Keyong pursued him to Yuanqu (the city where Huang Chao resided), but because the food was exhausted, he returned to Bianzhou and camped outside the city. Zhu Quanzhong earnestly requested Li Keyong to enter the city and arranged for him to stay at the Shangyuan Post. Zhu Quanzhong hosted a banquet for Li Keyong, and Li Keyong, taking advantage of the wine, spoke quite offensively.
之。全忠不平發兵圍驛而攻之。克用縋城得出。六月武寧將李師悅等追巢至瑕丘敗之。巢眾殆盡走至狼虎谷巢甥林言斬巢兄弟妻子首以降。巢始起于乾符二年至中和四年七月滅(唐書)。
睦州(今淅西道建德路也)陳尊宿。名道明。江南陳氏之後也。幼出家本州開元寺。持戒精嚴學通三藏。遊方契旨于黃檗。延充首座。眾請住觀音院。常有百餘眾經數十載。諸方歸慕咸以尊宿稱。后歸開元房居。織蒲鞋以養母。故有陳蒲鞋號天使至問師。三門俱開從那門入。師喚尚書使應諾。師曰。從信門入。師看經。次陳操尚書問和尚看甚麼經。師曰金剛經。尚書曰六朝翻譯此當第幾。師舉起經曰。一切有為法。如夢幻泡影。至是乾符四年召門人曰。此處緣息吾當逝矣。乃跏趺而逝。郡人以香薪焚之。舍利如雨。收靈骨塑像于寺。壽九十八。臘七十六。嗣黃檗運禪師。運嗣百丈海禪師(傳燈錄)。
己亥乾符六年 庚子廣明元年 辛丑中和元年。
澧州洛浦山禪師名元安。鳳翔麟遊人丱歲。出家。具戒持律通經論。是年參臨濟玄禪師充侍者。后往夾山卓庵。昭宗光化元年八月誡門人曰。出家之法長物不留。況其他哉。切須在念。時光迅速大道深玄。茍或因循曷由體悟。至十二月一日安坐而寂。嗣夾山會禪師(傳
【現代漢語翻譯】 現代漢語譯本： 全忠對此感到不滿，發兵包圍並攻打驛站。克用用繩子從城墻上逃脫。六月，武寧將領李師悅等追擊黃巢到瑕丘，擊敗了他。黃巢的部眾幾乎全部潰散，逃到狼虎谷，黃巢的外甥林言砍下黃巢兄弟妻子的頭顱投降。黃巢起事于乾符二年，到中和四年七月被消滅（出自《唐書》）。
睦州（今浙江西部建德一帶）的陳尊宿（對有德高僧的尊稱），名叫道明，是江南陳氏的後代。他年幼時在本州的開元寺出家，持戒精嚴，通曉三藏（佛教經典）。遊歷四方時在黃檗（人名，指黃檗希運禪師）處領悟了禪宗的宗旨，被邀請擔任首座（寺院中職位最高的僧人）。他住在觀音院時，常有百餘人跟隨，持續數十年。各方人士都仰慕他，尊稱他為尊宿。後來他回到開元寺居住，編織蒲鞋來贍養母親，所以有『陳蒲鞋』的稱號。天使（朝廷使者）來拜訪他，問：『三門（寺院的三道門）都打開了，從哪個門進入？』陳尊宿呼喚『尚書使』，使者應答。陳尊宿說：『從信門進入。』陳尊宿在看經書，當時的陳操尚書問：『和尚看什麼經？』陳尊宿說：『《金剛經》。』尚書問：『六朝時期翻譯的經書，這本應該排在第幾？』陳尊宿舉起經書說：『一切有為法，如夢幻泡影。』到了乾符四年，他召集門人說：『我在此處的緣分已盡，我將要離去了。』於是結跏趺坐而逝。郡里的人用香木焚燒他的遺體，舍利（佛教徒火葬后的遺物）如雨般落下。人們收集他的靈骨，在寺中塑造了他的雕像。他享年九十八歲，僧臘七十六年。他是黃檗希運禪師的嗣法弟子，黃檗希運禪師是百丈懷海禪師的嗣法弟子（出自《傳燈錄》）。
己亥，乾符六年。
庚子，廣明元年。
辛丑，中和元年。
澧州洛浦山禪師，名叫元安，是鳳翔麟遊人。年少時出家，受具足戒，持守戒律，通曉經論。當年參拜臨濟玄禪師，擔任侍者。後來前往夾山，在山中搭建茅庵居住。昭宗光化元年八月，告誡門人說：『出家修道的方法是身無長物，何況其他呢？一定要念念不忘修行。時光迅速，大道深奧玄妙。如果因循拖延，怎麼能夠體悟呢？』到了十二月一日，安然端坐而圓寂。他是夾山會禪師的嗣法弟子（出自《傳燈錄》）。
【English Translation】 English version: Quan Zhong, displeased, dispatched troops to surround and attack the post station. Keyong escaped by being lowered from the city wall with a rope. In June, Wu Ning's generals Li Shiyue and others pursued Huang Chao to Xiaqiu and defeated him. Huang Chao's forces were almost entirely scattered. They fled to Langhu Valley, where Huang Chao's nephew, Lin Yan, beheaded Huang Chao's brothers and wife and surrendered. Huang Chao's rebellion began in the second year of Qianfu and was extinguished in the seventh month of the fourth year of Zhonghe (from the Tang Shu).
Chan Master Chen Zunsou (a respectful title for a virtuous monk) of Muzhou (present-day Jiande area in western Zhejiang), named Daoming, was a descendant of the Chen family of Jiangnan. He became a monk at a young age at Kaiyuan Temple in his native prefecture, strictly observing the precepts and mastering the Tripitaka (Buddhist scriptures). While traveling, he realized the essence of Chan Buddhism under Huangbo (name of a person, referring to Chan Master Huangbo Xiyun), and was invited to serve as the head seat (the highest-ranking monk in the temple). When he lived in Guanyin Temple, he was often followed by more than a hundred people for several decades. People from all directions admired him and respectfully called him Zunsou. Later, he returned to Kaiyuan Temple to live, weaving rush shoes to support his mother, hence the nickname 'Chen Rush Shoes'. An envoy (imperial messenger) came to visit him and asked, 'The three gates (the three gates of the temple) are all open, from which gate should I enter?' Chan Master Chen called out 'Ministerial Envoy', and the envoy responded. Chan Master Chen said, 'Enter from the gate of faith.' Chan Master Chen was reading a scripture, and the then-Minister Chen Cao asked, 'What scripture is the monk reading?' Chan Master Chen said, 'The Diamond Sutra.' The minister asked, 'Of the scriptures translated during the Six Dynasties, where should this one rank?' Chan Master Chen raised the scripture and said, 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows.' In the fourth year of Qianfu, he summoned his disciples and said, 'My karmic connection here is exhausted, I am about to depart.' Then he sat in the lotus position and passed away. The people of the prefecture burned his body with fragrant wood, and relics (remains after cremation of a Buddhist) fell like rain. People collected his spiritual bones and sculpted a statue of him in the temple. He lived to be ninety-eight years old, with seventy-six years as a monk. He was a Dharma heir of Chan Master Huangbo Xiyun, who was a Dharma heir of Chan Master Baizhang Huaihai (from the Transmission of the Lamp).
In the year Jihai, the sixth year of Qianfu.
In the year Gengzi, the first year of Guangming.
In the year Xinchou, the first year of Zhonghe.
Chan Master Yuan'an of Mount Luopu in Lizhou, named Yuan'an, was a native of Linzhou in Fengxiang. He became a monk at a young age, received the full precepts, upheld the precepts, and was well-versed in the scriptures and treatises. In that year, he visited Chan Master Linji Xuan and served as his attendant. Later, he went to Mount Jia and built a thatched hut to live in. In the eighth month of the first year of Guanghua during the reign of Emperor Zhaozong, he admonished his disciples, saying, 'The method of leaving home is to have nothing superfluous, let alone anything else. You must be mindful of practice. Time passes quickly, and the Great Way is profound and mysterious. If you procrastinate, how can you realize it?' On the first day of the twelfth month, he sat peacefully and passed away. He was a Dharma heir of Chan Master Jiashan Hui (from the Transmission of the Lamp).
燈)。
夾山 澧州夾山禪師。名善會廣。州廖氏子。幼歲出家。依年受戒。聽習經論。該練三學。出住潤州(浙西道鎮江路揚州之域)鶴林。因道吾指之。見船子誠禪師。于華亭契悟心要。恭稟遺命遁世忘機。懿宗咸通年間。棲遲豐州。學侶雲集。相從卜居于夾山。遂成院宇。至是中和元年十一月七日入寂。葬本山。謚傳明大師。嗣船子誠禪師(傳燈)。
壬寅中和二年。鐘傳據江西(唐書)。
癸卯中和三年。李克用復京師。
拓跋思恭以兵赴國難。黃巢之亂也。朝廷命思恭權夏綏節度使賜姓李(見宋仁宗寶元元年)。
甲辰中和四年黃巢既滅。秋七月李克用至晉陽遣使奉表。極言朱全忠妒功嫉能終為國患。凡八上表請誅討之。帝謂方事之殷姑存大體。詔獎諭克用且解之。於時浙東饑疫明州普賢懺院幼璋禪師收瘞臺溫明三郡餓殍遺骸數千。時人呼師曰增悲菩薩(高僧傳)。
乙巳光啟元年二月。帝還至京師改元。中官田令孜愈縱威權。河中節度使王重榮累表數令孜罪惡。重榮啟李克用引兵赴之。十二月克用進逼京城。田令孜夜奉帝自開遠門出幸鳳翔。光啟二年春正月田令孜請帝幸興元。帝不從。是夜令孜引兵入宮劫帝幸寶雞。宰相朝臣皆不知。及發寶雞留楊晟(時正切)守
【現代漢語翻譯】 現代漢語譯本： 夾山：澧州夾山禪師，名善會，廣州廖氏之子。年幼出家，依律受戒，聽習經論，精通三學。出任潤州（浙西道鎮江路揚州一帶）鶴林住持。因道吾禪師的指點，拜見船子誠禪師，在華亭領悟心要。恭敬地遵從船子誠禪師的遺命，遁世忘機。唐懿宗咸通年間，隱居豐州，學徒雲集，跟隨他在夾山定居，於是建成了寺院。于中和元年十一月七日圓寂，葬于本山。謚號傳明大師。是船子誠禪師的法嗣（傳燈）。
壬寅中和二年，鐘傳佔據江西（《唐書》記載）。
癸卯中和三年，李克用收復京師。
拓跋思恭率兵赴國難，即平定黃巢之亂。朝廷任命思恭為夏綏節度使，並賜姓李（見《宋仁宗寶元元年》）。
甲辰中和四年，黃巢之亂平定后，秋七月，李克用到達晉陽，派遣使者上表，極力陳述朱全忠妒忌功勞、嫉恨才能，終將成為國家禍患。共上了八次表章，請求誅討朱全忠。皇帝認為正值多事之秋，姑且以大局為重，下詔嘉獎勸慰李克用，並加以安撫。當時浙東發生饑荒和瘟疫，明州普賢懺院的幼璋禪師收殮埋葬了臺州、溫州、明州三郡餓死者的遺骸數千具。當時人們稱幼璋禪師為增悲菩薩（《高僧傳》記載）。
乙巳光啟元年二月，皇帝返回京師，改年號為光啟。宦官田令孜更加放縱，威權日盛。河中節度使王重榮多次上表列數田令孜的罪惡。王重榮請求李克用率兵前來。十二月，李克用進逼京城。田令孜夜裡護送皇帝從開遠門出逃，前往鳳翔。光啟二年春正月，田令孜請求皇帝前往興元，皇帝沒有同意。當天夜裡，田令孜率兵進入皇宮，挾持皇帝前往寶雞。宰相和朝臣都不知道。到達寶雞后，留下楊晟（當時正任職）鎮守。
【English Translation】 English version: Jiashan: Chan Master Shanhui of Jiashan in Lizhou, whose secular name was Liao of Guangzhou. He left home at a young age, received the precepts according to the rules, studied scriptures and treatises, and was proficient in the Three Studies. He went to live at Helin in Runzhou (the area of Zhenjiang Road and Yangzhou in Zhedong Province). Due to the guidance of Dao Wu, he met Chan Master Chuanzi Cheng and realized the essence of mind in Huating. Respectfully following Chan Master Chuanzi Cheng's will, he lived in seclusion and forgot worldly concerns. During the Xiantong era of Emperor Yizong of the Tang Dynasty, he lived in Fengzhou, where scholars gathered and followed him to settle in Jiashan, thus building a monastery. He passed away on the seventh day of the eleventh month of the first year of Zhonghe and was buried on this mountain. His posthumous title was Great Master Chuanming. He was the Dharma successor of Chan Master Chuanzi Cheng (Transmission of the Lamp).
In the second year of Zhonghe (Renyin), Zhong Chuan occupied Jiangxi (according to the 'Book of Tang').
In the third year of Zhonghe (Guimao), Li Keyong recovered the capital.
Tuoba Sigong led troops to the national crisis, which was the rebellion of Huang Chao. The court appointed Sigong as the Jiedushi (military governor) of Xia Sui and bestowed the surname Li (see 'Song Renzong Baoyuan First Year').
In the fourth year of Zhonghe (Jiachen), after the Huang Chao rebellion was quelled, in the seventh month of autumn, Li Keyong arrived in Jinyang and sent envoys to submit a memorial, strongly stating that Zhu Quanzhong was jealous of merit and envious of talent, and would eventually become a national disaster. He submitted eight memorials requesting to punish Zhu Quanzhong. The emperor believed that it was a time of many troubles, so he took the overall situation into consideration, issued an edict to commend and appease Li Keyong, and pacified him. At that time, there was famine and plague in Zhedong, and Chan Master Youzhang of Puxian Repentance Monastery in Mingzhou collected and buried thousands of remains of those who starved to death in the three prefectures of Taizhou, Wenzhou, and Mingzhou. At that time, people called Chan Master Youzhang 'Bodhisattva Zengbei' (according to 'Biographies of Eminent Monks').
In the first year of Guangqi (Yisi), in the second month, the emperor returned to the capital and changed the era name to Guangqi. The eunuch Tian Lingzi became even more indulgent, and his power grew. Wang Chongrong, the Jiedushi of Hezhong, repeatedly submitted memorials listing Tian Lingzi's crimes. Wang Chongrong requested Li Keyong to lead troops to come. In December, Li Keyong advanced and pressed on the capital. Tian Lingzi escorted the emperor out of Kaiyuan Gate at night and fled to Fengxiang. In the first month of the second year of Guangqi, Tian Lingzi requested the emperor to go to Xingyuan, but the emperor did not agree. That night, Tian Lingzi led troops into the palace and kidnapped the emperor to Baoji. The prime minister and court officials were unaware. After arriving in Baoji, Yang Sheng (who was in office at the time) was left to guard.
散關(興元路之口也)乘輿才入散關。邠寧節度使朱玫已圍寶雞。嗣襄王熅肅宗玄孫也。有疾從上不及留遵涂驛。為玫所得與之俱還鳳翔。三月車駕至興元。朱玫逼百官奉襄王熅權監軍國事。長安百官太子太師斐璩等勸進于襄王熅監即皇帝位。改元建貞。遙尊帝為太上元皇帝。觀軍容使楊復恭傳檄關中稱。得朱玫首者以靜難節度使賞之。玫將王行瑜擒玫斬之。襄王奔河中。王重榮詐為迎奉執熅殺之。詔以行瑜為靜難軍節度使(唐書本紀)。
靈云 禪師。名志勤。福州長溪人嗣長慶安。安嗣百丈海。勤在溈山。時見桃花悟道。后返福州居靈云(傳燈錄)。
錢镠(吳越王也)是年討董昌有功授杭州刺史。
巖頭 鄂州巖頭禪師。名全奯。泉州柯氏子。少禮青原誼公落髮。稟戒于長安寶壽寺。習經論諸部。憂游禪苑。后參德山契旨住巖頭。值武宗汰教乃于湖邊隱作渡子。后庵于洞庭臥龍山。徒侶臻輻。至是光啟三年四月八日入寂。門人為焚之獲舍利四十九粒。起塔供養。敕謚清巖禪師嗣德山鑒。鑒嗣龍潭信(傳燈錄)。
石霜 潭州石霜山禪師。名慶諸。江西吉州新滏陳氏。依洪井西山紹鑾禪師落髮。詣洛下習毗尼教。抵溈山充米頭。一日溈山拾一粒米謂師曰。莫輕這一粒。百千粒從這一粒生
【現代漢語翻譯】 現代漢語譯本 散關(Sanguan，興元路之口)皇帝的車駕剛進入散關，邠寧節度使朱玫已經包圍了寶雞。嗣襄王熅(Si Xiang Wang Yun)是肅宗玄孫。他因病未能跟隨皇帝，滯留在遵涂驛。被朱玫抓獲，與他一同返回鳳翔。三月，皇帝的車駕到達興元。朱玫脅迫百官擁立襄王熅(Si Xiang Wang Yun)暫代監軍國事。長安的百官，如太子太師斐璩(Fei Qu)等人，勸襄王熅(Si Xiang Wang Yun)即皇帝位，改年號為建貞，遙尊皇帝為太上元皇帝。觀軍容使楊復恭(Yang Fugong)發佈檄文于關中，聲稱：『取得朱玫首級的人，以靜難節度使的職位賞賜。』朱玫的部將王行瑜(Wang Xingyu)擒獲並斬殺了朱玫。襄王(Xiang Wang)逃往河中。王重榮(Wang Chongrong)假意迎接，抓住熅(Yun)並殺了他。朝廷下詔任命王行瑜(Wang Xingyu)為靜難軍節度使(出自《唐書本紀》)。
靈云(Lingyun)禪師，名志勤(Zhiqin)，福州長溪人，師承長慶安(Changqing An)。安(An)師承百丈海(Baizhang Hai)。志勤(Zhiqin)在溈山(Weishan)時，見到桃花而悟道。之後返回福州，居住在靈云(Lingyun)(出自《傳燈錄》)。
錢镠(Qian Liu，吳越王)，這年討伐董昌(Dong Chang)有功，被授予杭州刺史。
巖頭(Yantou)鄂州巖頭禪師，名全奯(Quanhui)，泉州柯氏之子。年少時在青原誼公(Qingyuan Yigong)處剃度出家，在長安寶壽寺(Baoshou Temple)受戒，學習經論各部。之後遊歷禪院。后參拜德山(Deshan)領悟旨意，居住在巖頭(Yantou)。正值武宗(Wuzong)取締佛教，便在湖邊隱居，以擺渡為生。之後在洞庭臥龍山(Dongting Wolong Mountain)建庵，門徒眾多。于光啟三年四月八日圓寂。門人為他火化，獲得舍利四十九粒，建塔供養。朝廷追諡為清巖禪師(Qingyan Chanshi)，師承德山鑒(Deshan Jian)。鑒(Jian)師承龍潭信(Longtan Xin)(出自《傳燈錄》)。
石霜(Shishuang)潭州石霜山禪師，名慶諸(Qingzhu)，江西吉州新滏陳氏。依洪井西山紹鑾(Hongjing Xishan Shaoluan)禪師落髮。前往洛陽學習毗尼教。到達溈山(Weishan)擔任米頭。一日，溈山(Weishan)撿起一粒米對禪師說：『不要輕視這一粒米，成百上千粒米都是從這一粒米生出來的。』
【English Translation】 English version Emperor's carriage had just entered Sanguan (Sanguan, the mouth of Xingyuan Road), when Zhu Mei, the Jiedushi of Bining, had already surrounded Baoji. Si Xiang Wang Yun (Si Xiang Wang Yun) was the great-grandson of Emperor Suzong. Due to illness, he failed to follow the emperor and stayed at Zuntu Station. He was captured by Zhu Mei and returned to Fengxiang with him. In March, the emperor's carriage arrived at Xingyuan. Zhu Mei forced the officials to support Si Xiang Wang Yun (Si Xiang Wang Yun) as the acting military supervisor of the country. The officials in Chang'an, such as Grand Tutor of the Crown Prince Fei Qu (Fei Qu), urged Si Xiang Wang Yun (Si Xiang Wang Yun) to ascend the throne, change the reign title to Jianzhen, and remotely honor the emperor as the Supreme Emperor. Yang Fugong (Yang Fugong), the military supervisor, issued a proclamation in Guanzhong, stating: 'Whoever obtains Zhu Mei's head will be rewarded with the position of Jiedushi of Jingnan.' Wang Xingyu (Wang Xingyu), Zhu Mei's general, captured and killed Zhu Mei. Xiang Wang (Xiang Wang) fled to Hezhong. Wang Chongrong (Wang Chongrong) pretended to welcome him, seized Yun (Yun), and killed him. The imperial court issued an edict appointing Wang Xingyu (Wang Xingyu) as the Jiedushi of Jingnan Army (from 'Basic Annals of the Tang Dynasty').
Zen Master Lingyun (Lingyun), named Zhiqin (Zhiqin), was a native of Changxi, Fuzhou. He succeeded Changqing An (Changqing An). An (An) succeeded Baizhang Hai (Baizhang Hai). When Zhiqin (Zhiqin) was at Weishan (Weishan), he attained enlightenment upon seeing peach blossoms. Later, he returned to Fuzhou and resided in Lingyun (Lingyun) (from 'Transmission of the Lamp').
Qian Liu (Qian Liu, King of Wuyue), was awarded the position of Prefect of Hangzhou for his meritorious service in suppressing Dong Chang (Dong Chang) this year.
Zen Master Yantou (Yantou) of Ezhou, named Quanhui (Quanhui), was the son of the Ke family of Quanzhou. In his youth, he was tonsured at Qingyuan Yigong (Qingyuan Yigong), received precepts at Baoshou Temple (Baoshou Temple) in Chang'an, and studied various scriptures and treatises. Later, he traveled to Zen monasteries. After visiting Deshan (Deshan) and understanding the essence, he resided in Yantou (Yantou). During Emperor Wuzong's (Wuzong) suppression of Buddhism, he lived in seclusion by the lake, making a living by ferrying people. Later, he built a hermitage on Wolong Mountain (Dongting Wolong Mountain) in Dongting, and many disciples gathered. He passed away on the eighth day of the fourth month of the third year of Guangqi. His disciples cremated him and obtained forty-nine relics, and built a pagoda for worship. The imperial court posthumously honored him as Zen Master Qingyan (Qingyan Chanshi), who succeeded Deshan Jian (Deshan Jian). Jian (Jian) succeeded Longtan Xin (Longtan Xin) (from 'Transmission of the Lamp').
Zen Master Shishuang (Shishuang) of Shishuang Mountain in Tanzhou, named Qingzhu (Qingzhu), was a native of the Chen family of Xinfu, Jizhou, Jiangxi. He was tonsured by Zen Master Shaoluan (Hongjing Xishan Shaoluan) of Xishan, Hongjing. He went to Luoyang to study the Vinaya teachings. He arrived at Weishan (Weishan) and served as the rice head. One day, Weishan (Weishan) picked up a grain of rice and said to the Zen master: 'Do not underestimate this grain of rice; hundreds and thousands of grains of rice are born from this one grain.'
。師曰。百千粒從這一粒生。未審這一粒從甚處生。溈山呵呵大笑便歸方丈。至晚上堂曰米里有蟲。諸人好看。后參道吾智禪師。密契心要。后因避世混俗于長沙劉陽陶家坊。人莫識者。因僧舉洞山解制上堂。秋初夏末兄弟東去西去。直須向萬里無寸草處去。師曰。出門便是草。洞山聞之乃云。此是一千五百人善知識語。師因此聲名馳露。帝聞師道譽賜紫衣。辭不受。至是光啟三年入寂。葬院之西北隅。敕謚普會大師。嗣道吾宗智智嗣藥山儼。儼嗣石頭遷。遷嗣青原思(傳燈錄)。
戊申文德元年二月。帝自鳳翔歸京。三月不豫。壬寅大漸。皇弟吉王保長而賢。群臣屬望。十軍觀軍容使楊復恭請立其弟壽王傑為皇太弟。癸卯帝崩。遺制太弟杰。更名敏。即皇帝位 王建據有西川。
昭宗
懿宗第七子。初封壽王。名杰。更名敏。龍紀元年改名曄。在位十六年。壽三十八 龍紀(一)大順(二)景福(二)乾寧(四)光化(三)天覆(四)。
己酉龍紀元年十一月。帝改名曄。帝將祀圓丘。中尉樞密皆䙆(睽桂反)衫侍從故事也。僖宗之世已具襕笏。至是又令有司製法服。孔緯及諫官皆以為不可。帝出御禮諭之曰。卿等所論至當事有從權。勿以小瑕遂妨大禮。於是宦官始服劍佩侍祠。
【現代漢語翻譯】 現代漢語譯本： 師父說：『百千粒米都是從這一粒米生出來的，但不知道這一粒米是從哪裡生出來的？』溈山（溈山，地名，也指溈山靈佑禪師）聽了呵呵大笑，便回到方丈。晚上升座說法時說：『米里有蟲，各位好好看看。』後來參訪道吾智禪師（道吾智禪師，人名），秘密地領悟了心要。之後爲了避世隱居在長沙劉陽陶家坊，沒有人認識他。有僧人舉洞山（洞山，地名，也指洞山良價禪師）解制上堂的開示：『秋初夏末，兄弟們東去西去，必須向萬里無寸草的地方去。』師父說：『出門便是草。』洞山聽了說：『這是有一千五百人智慧的善知識說的話。』師父因此聲名遠揚。皇帝聽說了師父的道行，賜予紫衣，師父辭謝不受。到了光啟三年圓寂，葬在寺院的西北角。朝廷追諡為普會大師。師父的法脈傳承自道吾宗智（道吾宗智，人名），宗智傳承自藥山儼（藥山儼，人名），藥山儼傳承自石頭遷（石頭遷，人名），石頭遷傳承自青原思（青原思，人名）。（出自《傳燈錄》）
戊申年文德元年二月，皇帝從鳳翔回到京城。三月身體不適，壬寅日病情加重。皇弟吉王（吉王，爵位名）保長賢明，群臣都寄予希望。十軍觀軍容使楊復恭（楊復恭，人名）請求立他的弟弟壽王傑（壽王傑，人名）為皇太弟。癸卯日皇帝駕崩，遺詔立太弟杰，改名為敏（敏，人名），即皇帝位。王建（王建，人名）佔據了西川。
昭宗（昭宗，謚號）
懿宗（懿宗，謚號）的第七個兒子，最初被封為壽王，名叫杰，后改名為敏。龍紀元年改名為曄（曄，人名）。在位十六年，享年三十八歲。年號有：龍紀（一年）、大順（二年）、景福（二年）、乾寧（四年）、光化（三年）、天覆（四年）。
己酉年龍紀元年十一月，皇帝改名為曄。皇帝將要祭祀圓丘，中尉樞密等官員都穿著䙆衫（䙆衫，一種服裝），這是侍從的慣例。僖宗（僖宗，謚號）時期已經有了襕笏（襕笏，一種朝服），到這時又命令有關部門製作法服。孔緯（孔緯，人名）和諫官都認為不可行。皇帝出來親自解釋說：『各位所說的很對，但事情有需要變通的時候，不要因為小的瑕疵而妨礙大的禮儀。』於是宦官開始佩戴劍佩侍奉祭祀。
【English Translation】 English version: The master said, 'Hundreds and thousands of grains are born from this one grain. I wonder where this one grain comes from?' Weishan (Weishan, place name, also refers to Zen Master Lingyou of Weishan) laughed heartily and returned to his abbot's room. In the evening, he ascended the hall and said, 'There are worms in the rice, everyone take a good look.' Later, he visited Zen Master Daowu Zhi (Zen Master Daowu Zhi, person's name) and secretly realized the essence of the mind. After that, in order to avoid the world, he lived in seclusion in Taojiafang, Liuyang, Changsha, and no one recognized him. A monk cited Dongshan's (Dongshan, place name, also refers to Zen Master Liangjie of Dongshan) opening speech on the lifting of the summer retreat: 'At the beginning of autumn and the end of summer, brothers go east and west, and must go to a place where there is not an inch of grass for thousands of miles.' The master said, 'The grass is right outside the door.' Dongshan heard this and said, 'These are the words of a wise teacher with the wisdom of fifteen hundred people.' The master's reputation spread far and wide because of this. The emperor heard of the master's Taoist practice and bestowed a purple robe, which the master declined. In the third year of Guangqi, he passed away and was buried in the northwest corner of the temple. The court posthumously named him Grand Master Puhui. The master's Dharma lineage was passed down from Daowu Zongzhi (Daowu Zongzhi, person's name), Zongzhi was passed down from Yaoshan Yan (Yaoshan Yan, person's name), Yaoshan Yan was passed down from Shitou Qian (Shitou Qian, person's name), and Shitou Qian was passed down from Qingyuan Si (Qingyuan Si, person's name). (From 'Transmission of the Lamp')
In February of the first year of Wende in the year of Wushen, the emperor returned to the capital from Fengxiang. In March, he felt unwell, and on the day of Renyin, his condition worsened. The emperor's younger brother, Prince Ji (Prince Ji, title), was wise and virtuous, and the ministers placed their hopes on him. Yang Fugong (Yang Fugong, person's name), the military commissioner of the Ten Armies, requested that his younger brother, Prince Shou Jie (Prince Shou Jie, person's name), be made the Crown Prince. On the day of Guimao, the emperor died, leaving an edict to establish the Crown Prince Jie, who was renamed Min (Min, person's name), as the emperor. Wang Jian (Wang Jian, person's name) occupied Xichuan.
Emperor Zhaozong (Emperor Zhaozong, posthumous title)
The seventh son of Emperor Yizong (Emperor Yizong, posthumous title), he was initially named Prince Shou, named Jie, and later renamed Min. In the first year of Longji, he was renamed Ye (Ye, person's name). He reigned for sixteen years and died at the age of thirty-eight. The reign titles were: Longji (one year), Dashun (two years), Jingfu (two years), Qianning (four years), Guanghua (three years), and Tianfu (four years).
In November of the first year of Longji in the year of Jiyou, the emperor changed his name to Ye. The emperor was about to sacrifice to the Round Altar, and the middle lieutenant and privy officials all wore 䙆 shirts (䙆 shirts, a type of clothing), which was the custom for attendants. During the reign of Emperor Xizong (Emperor Xizong, posthumous title), there were already lanhus (lanhus, a type of court dress), and at this time, the relevant departments were ordered to make legal clothing. Kong Wei (Kong Wei, person's name) and the remonstrating officials all thought it was not feasible. The emperor came out to explain in person, saying, 'What you have said is very correct, but there are times when things need to be changed, and small flaws should not hinder major rituals.' So the eunuchs began to wear swords and pendants to serve in sacrifices.
庚戌大順元年 辛亥大順二年。楊行密據揚州。
杭州千頃山禪師。名楚南。福州張氏子。得旨于黃檗。初抵姑蘇報恩寺。精修禪定二十餘年。足不逾閾。尋住錢塘支硎山慈雲。雖應緣無倦。常住禪定。或逾月或浹旬。僖宗光啟年間。刺史錢镠請師下山供養。僖宗聞其道化就賜紫衣。僖宗文德元年五月入寂。壽七十六。塔于院之西隅。師著破邪論行於世。嗣黃檗運禪師。至是大順二年。宣州孫儒寇錢塘發塔睹師。全身爪發俱長。拜謝修塔而去(傳燈錄)。
壬子景福元年八月。以楊行密為淮南節度使。宣明歷寖差。太子少詹事邊岡造新曆成。十二月帝命之曰景福景玄歷。
癸丑二年以渝州刺史柳玭為瀘州刺史。柳氏自公綽以來。世以孝悌禮法為士大夫。所宗玭為御史大夫。上欲以為相。宦官惡之故久謫于外。玭嘗誡其子弟曰。凡門地高可畏不可恃也。立身行己。一事有失則得罪重於他人。死無以見先人于地下。此其所以可畏也。門高則驕心易生。族盛則為人所嫉。懿行實才人未之信。小有玭颣眾皆指之。此其所以不可恃也。故膏樑子弟學宜加勤行宜加勵。僅得比他人耳玭(玉病)颣(絲節)。
王朝據福州稱留後。王镕帥鎮定稱趙王。劉仁恭是時為幽州盧龍節度使稱燕王。
甲寅乾寧
【現代漢語翻譯】 現代漢語譯本 庚戌大順元年，辛亥大順二年。楊行密佔據揚州。
杭州千頃山禪師，名楚南（名號）。福州張氏之子。從黃檗（禪師名號）處得其宗旨。最初到達姑蘇報恩寺，精進地修行禪定二十餘年，足不出戶。之後居住在錢塘支硎山慈雲。雖然爲了應付各種緣分從不厭倦，但常常安住于禪定之中，有時超過一個月，有時超過十天。僖宗光啟年間，刺史錢镠（人名）請禪師下山供養。僖宗聽聞他的道行教化，就賜予他紫衣。僖宗文德元年五月圓寂，享年七十六歲。塔建在寺院的西邊。禪師著有《破邪論》，流傳於世。是黃檗運禪師的繼承人。到了大順二年，宣州孫儒（人名）侵犯錢塘，打開塔觀看禪師，發現他的全身爪發都長長了。孫儒拜謝后修繕了塔就離開了（出自《傳燈錄》）。
壬子景福元年八月，任命楊行密為淮南節度使。《宣明歷》漸漸出現誤差，太子少詹事邊岡（人名）編造了新的歷法完成。十二月，皇帝命名為《景福景玄歷》。
癸丑二年，任命渝州刺史柳玭（人名）為瀘州刺史。柳氏自從柳公綽（人名）以來，世代以孝悌禮法作為士大夫的標準。柳玭擔任御史大夫，皇上想讓他擔任宰相，宦官厭惡他，所以長期被貶謫在外。柳玭曾經告誡他的子弟說：『凡是門第高的人家，是可畏懼的，不可以依仗的。立身處世，一件事情有缺失，那麼獲罪就會比其他人更重，死後沒有辦法去見地下的先人。這就是它可畏懼的地方。門第高，那麼驕傲之心容易產生；家族興盛，那麼容易被人嫉妒；美好的品行和真正的才能，人們不相信；稍微有一點點缺點，大家都會指責。這就是它不可以依仗的地方。所以富貴人家的子弟，學習應該更加勤奮，行為應該更加努力，才能勉強和別人相比。』玭（玉的毛病），玣（絲的節）。
王朝佔據福州，自稱留後。王镕（人名）統帥鎮定，自稱趙王。劉仁恭（人名）這時擔任幽州盧龍節度使，自稱燕王。
甲寅乾寧
【English Translation】 English version In the first year of Da Shun under the Gengxu (year), and the second year of Da Shun under the Xinhai (year), Yang Xingmi occupied Yangzhou.
Zen Master Qianqingshan of Hangzhou, named Chunan (given name). He was the son of the Zhang family of Fuzhou. He received the essence of Zen from Huangbo (Zen master's name). He first arrived at Bao'en Temple in Gusu, diligently practicing Zen meditation for more than twenty years, never stepping outside the gate. Later, he resided at Ciyun on Zhiqingshan Mountain in Qiantang. Although he was never tired of responding to various conditions, he often remained in Zen meditation, sometimes for more than a month, sometimes for more than ten days. During the Guangqi era of Emperor Xizong, the prefect Qian Liu (person's name) invited the master down the mountain for offerings. Emperor Xizong, hearing of his virtuous conduct and teachings, bestowed upon him a purple robe. He passed away in the fifth month of the first year of Emperor Xizong's Wende era, at the age of seventy-six. His stupa was built in the western corner of the temple. The master wrote 'A Treatise on Destroying Heresy,' which circulated in the world. He was a successor of Zen Master Yun of Huangbo. In the second year of Da Shun, Sun Ru (person's name) of Xuanzhou invaded Qiantang and opened the stupa to view the master, discovering that his entire body's nails and hair had grown long. Sun Ru bowed in apology, repaired the stupa, and left (from 'Transmission of the Lamp').
In the eighth month of the first year of Jingfu under the Renzi (year), Yang Xingmi was appointed as the military governor of Huainan. The 'Xuanming Calendar' gradually became inaccurate, and Bian Gang (person's name), the Junior Supervisor of the Crown Prince, created a new calendar. In December, the emperor named it the 'Jingfu Jingxuan Calendar'.
In the second year of Guichou, Liu Pin (person's name), the prefect of Yuzhou, was appointed as the prefect of Luzhou. Since Liu Gongchuo (person's name), the Liu family had been regarded as a model for scholar-officials due to their filial piety, brotherly love, propriety, and adherence to the law. Liu Pin served as the Grand Secretary of the Censorate, and the emperor wanted to appoint him as prime minister, but the eunuchs disliked him, so he was long relegated to positions outside the capital. Liu Pin once warned his sons and younger brothers, saying: 'All families of high status are to be feared, not to be relied upon. In establishing oneself and conducting oneself, if one thing is amiss, then the offense will be more serious than for others, and after death, there will be no way to face the ancestors in the underworld. This is why it is to be feared. If the family is of high status, then arrogance is easily born; if the clan is prosperous, then it is easily envied by others; good conduct and real talent are not believed by people; if there is even a small flaw, everyone will point it out. This is why it is not to be relied upon. Therefore, the sons of wealthy families should study more diligently and act more diligently, only then can they barely compare to others.' Pin (a flaw in jade), Lei (a knot in silk).
Wang Chao occupied Fuzhou and proclaimed himself as acting military commissioner. Wang Rong (person's name) led the garrison of Zhending and proclaimed himself as the King of Zhao. Liu Rengong (person's name) at this time served as the military governor of Youzhou Lulong and proclaimed himself as the King of Yan.
Jia Yin Qianning
元年。沙門貫休(婺州人也)入蜀。以詩謁王曰。一瓶一缽垂垂老。萬水萬山特特來。蜀王待以殊禮加以官資。禪月大師號亦其賜也。至後唐莊宗同光三年入寂。高僧齊巳蜀人也。幼捐俗依溈山祐禪師。時慧寂禪師(仰山也)住豫章觀音院。巳總轄庶務。有粥疏曰。粥名良藥。佛所讚揚。義冠三檀。功標十利。更祈英哲。各遂願心。既備清晨。永資白業。其後居西山金鼓示寂。塔存焉。龍盤乃其書堂也(云外紀談)。
乙卯乾寧二年。次年馬殷據湖南杭州。錢镠兼鎮東西兩浙。李茂貞犯京師。帝幸華州。茂貞入長安。宮室市肆燔燒俱盡。
丙辰三年正月九峰玄禪師戒其徒曰。無虛度光陰。無虛消信施。既已出家唯道是履名大丈夫。云已寂然入定。至三月二十日而入滅。
丁巳乾寧四年閩帥王朝薨弟審知嗣據其地。
趙州 禪師。名從諗。曹州郝鄉人也。姓郝氏。童稚于本州扈通院從師披剃。未納戒抵池陽參南泉愿禪師。泉器之。一日問泉曰。如何是道。泉曰平常心是道。師曰。還可趣向也無。泉曰擬向即乖。師曰。不擬爭知是道。泉曰道不屬知不屬不知。知是妄覺。不知是無記。若真達不疑之道。猶如太虛廓然蕩豁。豈可強是非耶。師于言下悟理。乃往嵩岳琉璃壇納戒。仍返南泉。久之眾請
【現代漢語翻譯】 現代漢語譯本： 元年，沙門貫休（婺州人）入蜀，以詩謁見蜀王說：『一瓶一缽，垂垂老矣，萬水千山，特特而來。』蜀王以特殊的禮遇對待他，並授予官職和俸祿。『禪月大師』的稱號也是蜀王賜予的。後唐莊宗同光三年圓寂。高僧齊巳是蜀地人，年幼時捨棄世俗，依止溈山祐禪師。當時慧寂禪師（仰山）住在豫章觀音院，齊巳總管各項事務。有一篇粥疏說：『粥名為良藥，佛所讚揚，義冠三檀（佈施，持戒，忍辱），功標十利（資色，增力，益壽，安樂，辯說，除饑，消渴，祛風，除痰，通滯），更祈英哲，各遂願心，既備清晨，永資白業。』之後居住在西山金鼓圓寂，塔至今尚存。龍盤是他的書堂（出自《云外紀談》）。 乙卯乾寧二年，次年馬殷佔據湖南，杭州，錢镠兼任鎮守東西兩浙。李茂貞進犯京師，皇帝前往華州避難，李茂貞進入長安，宮室和市場店舖全部被燒燬。 丙辰三年正月，九峰玄禪師告誡他的弟子們說：『不要虛度光陰，不要白白消耗信徒的供養。既然已經出家，唯有道才是應該遵循的，做一個名副其實的大丈夫。』說完就寂然入定，到三月二十日圓寂。 丁巳乾寧四年，閩帥王朝去世，他的弟弟王審知繼承了他的位置。 趙州禪師，名從諗（shěn），是曹州郝鄉人，姓郝。年幼時在本州的扈通院跟隨師父剃度出家，還未受戒時，前往池陽參拜南泉愿禪師。南泉禪師非常器重他。一天，趙州禪師問南泉禪師：『什麼是道？』南泉禪師回答說：『平常心是道。』趙州禪師問：『還可以去追求嗎？』南泉禪師說：『想要追求就背離了。』趙州禪師問：『如果不去追求，怎麼知道是道呢？』南泉禪師說：『道不屬於知，也不屬於不知。知是妄覺，不知是無記（一種不善不惡的狀態）。如果真正通達不疑惑的道，就像太虛空一樣，廣闊而空曠，哪裡可以強行分辨是非呢？』趙州禪師在聽了這些話后，領悟了真理。於是前往嵩岳琉璃壇受戒，之後返回南泉禪師處。過了很久，大眾請他住持。
【English Translation】 English version: In the first year, the Shramana Guanxiu (from Wuzhou) entered Shu and presented a poem to the King of Shu, saying: 'With a single bottle and bowl, I am gradually growing old; having traveled ten thousand waters and mountains, I have specially come.' The King of Shu treated him with special courtesy, granting him official position and salary. The title 'Chan Master of the Zen Moon' was also bestowed by the King of Shu. He passed away in the third year of the Tongguang era of Emperor Zhuangzong of the Later Tang Dynasty. The eminent monk Qiji was a native of Shu. In his youth, he renounced the world and followed Zen Master You of Mount Weishan. At that time, Zen Master Huiji (of Yangshan) resided in Guanyin Monastery in Yuzhang. Qiji was in charge of all affairs. There was a porridge eulogy that said: 'Porridge is named a good medicine, praised by the Buddha, its meaning surpasses the three Danas (Dāna - generosity, Sīla - morality, Ksānti - patience), its merit marks the ten benefits (Varna - complexion, Bala - strength, Ayus - longevity, Sukha - happiness, Anavadya - eloquence, Jighaccha-vinaya - relief from hunger, Pipasa-vinaya - relief from thirst, Vata-vinaya - relief from wind, Pitta-vinaya - relief from phlegm, Slesma-vinaya - relief from stagnation), further praying for the wise and virtuous, may each fulfill their wishes, having prepared the clear morning, may it forever support pure karma.' Later, he resided at Jingu of West Mountain and passed away, his pagoda still exists. Longpan was his study (from 'Yunwai Jitan'). In the second year of Qianning, Yimao, the following year, Ma Yin occupied Hunan, Hangzhou, and Qian Liu concurrently governed both eastern and western Zhejiang. Li Maozhen invaded the capital, and the emperor fled to Huazhou. Li Maozhen entered Chang'an, and the palaces and market shops were all burned down. In the third year of Bingchen, the first month, Zen Master Xuan of Jiufeng warned his disciples, saying: 'Do not waste time, do not waste the offerings of believers. Since you have already left home, only the Dao should be followed, be a true great person.' After speaking, he entered stillness and passed away on the twentieth day of the third month. In the fourth year of Qianning, Dingsi, Commander Wang Chao of Min passed away, and his younger brother Wang Shenzhi succeeded him in his position. Zen Master Zhaozhou, named Congshen (from Shen), was a native of Haoxiang in Caozhou, with the surname Hao. As a child, he was tonsured at Hutong Monastery in his prefecture, following a master. Before receiving the precepts, he went to Chiyang to visit Zen Master Nanquan Yuan. Zen Master Nanquan valued him greatly. One day, Zen Master Zhaozhou asked Zen Master Nanquan: 'What is the Dao?' Zen Master Nanquan replied: 'Ordinary mind is the Dao.' Zen Master Zhaozhou asked: 'Can it still be pursued?' Zen Master Nanquan said: 'Wanting to pursue it is to deviate from it.' Zen Master Zhaozhou asked: 'If one does not pursue it, how does one know it is the Dao?' Zen Master Nanquan said: 'The Dao does not belong to knowing, nor does it belong to not knowing. Knowing is false awareness, not knowing is Wu Ji (a state of neither good nor evil). If one truly understands the Dao without doubt, it is like the great void, vast and empty, where can one forcibly distinguish right from wrong?' Zen Master Zhaozhou, upon hearing these words, realized the truth. Therefore, he went to the Liuli Altar of Mount Song to receive the precepts, and then returned to Zen Master Nanquan. After a long time, the community invited him to reside as abbot.
住趙州(隸真定路)觀音院。一曰東院道化甚盛。作十二時歌。偈頌機緣語錄流行於世。新到師問曰。曾到此間么。僧曰未曾到。師曰。喫茶去。又問僧曰。曾到此間么。僧曰曾到。師曰。喫茶去。院主問曰。為甚麼曾到也喫茶去。未曾到也喫茶去。師召院主。主應諾。師曰。喫茶去。時真定帥王镕稱趙王。廬王節度使劉仁恭稱燕王。二王爭相重敬。至是乾寧四年十一月二日臥右脅而寂。壽一百二十歲。敕謚真際大師。嗣南泉愿。愿嗣馬祖(傳燈)。
戊午光化元年赦李茂貞。八月車駕自華州還京師。
己未光化二年。華岳禪師玄偉編次德宗貞元以來禪宗機緣。為聖胄集。
杭州無著禪師。名文喜。嘉興朱氏。年七歲依本邑常樂寺國清出家剃染。習律聽教。屬武宗汰教反服韜晦。宣宗初再度于鹽官齊峰寺。往五臺禮文殊。遇一老翁牽牛而行。邀師入寺。翁縱牛引師升堂。翁踞床指繡墩命坐。翁曰。近自何來。師曰南方。翁曰。南方佛法如何住持。師曰。末法比丘少奉戒律。翁曰。多少眾。師曰或三百或五百師。卻問此間佛法如何。住持翁曰。龍蛇混雜。凡聖同居。師曰。多少眾。翁曰前三三后三三。翁呼童子均提致茶。又進酥酪。翁拈起玻璃盞問曰。南方還有這個否。師曰無。翁曰。尋常將甚麼吃
【現代漢語翻譯】 現代漢語譯本： 住持在趙州（隸屬於真定路）觀音院。當時東院的道風非常興盛，創作了《十二時歌》，偈頌和機緣語錄在世間廣為流傳。一位新來的僧人問趙州禪師：『您曾經到過這裡嗎？』僧人回答：『未曾到過。』趙州禪師說：『喫茶去。』又問另一位僧人：『您曾經到過這裡嗎？』僧人回答：『曾經到過。』趙州禪師說：『喫茶去。』觀音院的院主問道：『為什麼曾經到過也說喫茶去，未曾到過也說喫茶去？』趙州禪師呼喚院主，院主應聲。趙州禪師說：『喫茶去。』當時真定節度使王镕自稱趙王，盧龍節度使劉仁恭自稱燕王，兩位藩王爭相敬重趙州禪師。在乾寧四年十一月二日，趙州禪師右脅而臥圓寂，享年一百二十歲。朝廷敕謚為真際大師。趙州禪師是南泉愿（Nanquan Yuan）的嗣法弟子，南泉愿是馬祖（Mazu）（傳燈）的嗣法弟子。
戊午光化元年，朝廷赦免了李茂貞（Li Maozhen）。八月，皇帝的車駕從華州返回京師。
己未光化二年，華岳禪師玄偉（Xuanwei）編纂整理了德宗貞元以來禪宗的機緣故事，彙編成《聖胄集》。
杭州無著禪師，法名文喜（Wenxi），是嘉興朱氏之子。七歲時在本邑常樂寺國清（Chang le temple Guoqing）出家剃度，學習戒律和聽聞教法。適逢武宗滅佛，於是隱姓埋名。宣宗初年，在鹽官齊峰寺（Yan Guan Qi Feng Temple）再次出家。前往五臺山禮拜文殊菩薩（Manjusri）。遇到一位老翁牽著牛走來，邀請禪師進入寺廟。老翁放開牛，引導禪師登上法堂。老翁坐在床上，指著繡墩讓禪師坐下。老翁問道：『您從哪裡來？』禪師回答：『從南方來。』老翁問道：『南方的佛法如何住持？』禪師回答：『末法時期的比丘很少奉持戒律。』老翁問道：『有多少僧眾？』禪師回答：『或者三百，或者五百。』禪師反問：『這裡的佛法如何住持？』老翁回答：『龍蛇混雜，凡聖同居。』禪師問道：『有多少僧眾？』老翁回答：『前三三，后三三。』老翁呼喚童子均提（Junti）送來茶，又送來酥酪。老翁拿起玻璃杯問道：『南方有這個嗎？』禪師回答：『沒有。』老翁問道：『平常用什麼吃？』
【English Translation】 English version: He resided at Guanyin Monastery in Zhao Prefecture (under the jurisdiction of Zhending Circuit). At that time, the Dharma practice in the East Compound was very flourishing. He composed the 'Song of the Twelve Hours,' and his verses and recorded encounters were widely circulated in the world. A newly arrived monk asked Zhaozhou Chan Master: 'Have you ever been here before?' The monk replied: 'I have never been here.' Zhaozhou Chan Master said: 'Have some tea.' He then asked another monk: 'Have you ever been here before?' The monk replied: 'I have been here.' Zhaozhou Chan Master said: 'Have some tea.' The abbot of Guanyin Monastery asked: 'Why do you say 'Have some tea' to both those who have been here and those who have not been here?' Zhaozhou Chan Master called out to the abbot, and the abbot responded. Zhaozhou Chan Master said: 'Have some tea.' At that time, Wang Rong (Wang Rong), the military governor of Zhending, styled himself as the King of Zhao, and Liu Rengong (Liu Rengong), the military governor of Lulong, styled himself as the King of Yan. The two kings vied with each other in respecting Zhaozhou Chan Master. On the second day of the eleventh month of the fourth year of Qianning, Zhaozhou Chan Master passed away lying on his right side, at the age of one hundred and twenty. The imperial court posthumously honored him as Great Master Zhenji. Zhaozhou Chan Master was a Dharma heir of Nanquan Yuan (Nanquan Yuan), who was a Dharma heir of Mazu (Mazu) (Transmission of the Lamp).
In the first year of Guanghua (Wuwu year), Emperor Zhaozong pardoned Li Maozhen (Li Maozhen). In the eighth month, the emperor's carriage returned to the capital from Hua Prefecture.
In the second year of Guanghua (Jiwei year), Chan Master Xuanwei (Xuanwei) of Mount Hua compiled and arranged the Chan encounters since the Zhenyuan era of Emperor Dezong, and compiled them into the 'Collection of Holy Offspring'.
Chan Master Wuzhuo of Hangzhou, whose name was Wenxi (Wenxi), was from the Zhu family of Jiaxing. At the age of seven, he left home and was tonsured at Chang Le temple Guoqing (Chang le temple Guoqing) in his native county, studying the precepts and listening to the teachings. During the time of Emperor Wuzong's persecution of Buddhism, he concealed himself. In the early years of Emperor Xuanzong, he again left home at Yan Guan Qi Feng Temple (Yan Guan Qi Feng Temple). He went to Mount Wutai to pay homage to Manjusri (Manjusri). He encountered an old man leading an ox, who invited the Chan Master into the temple. The old man released the ox and led the Chan Master to ascend the Dharma hall. The old man sat on the bed and pointed to a embroidered stool, telling the Chan Master to sit down. The old man asked: 'Where do you come from?' The Chan Master replied: 'From the South.' The old man asked: 'How is the Buddhadharma maintained in the South?' The Chan Master replied: 'In the Dharma-ending age, few monks uphold the precepts.' The old man asked: 'How many monks are there?' The Chan Master replied: 'Perhaps three hundred, perhaps five hundred.' The Chan Master asked in return: 'How is the Buddhadharma maintained here?' The old man replied: 'Dragons and snakes are mixed together, the ordinary and the holy dwell together.' The Chan Master asked: 'How many monks are there?' The old man replied: 'Three before, three after.' The old man called the boy Junti (Junti) to bring tea, and also brought ghee. The old man picked up a glass cup and asked: 'Do you have this in the South?' The Chan Master replied: 'No.' The old man asked: 'What do you usually eat with?'
茶。師無對辭別。翁令童子相送。師問童子前三三后三三是多少。童召大德師應諾。童曰是多少。師曰。此為何處。童曰此金剛窟般若寺也。師悽然悟彼翁者文殊也。即稽首童子愿乞一言為別。童說偈曰。面上無嗔供養具。口裡無嗔吐妙香。心裡無嗔是珍寶。無垢無染是真常。言訖均提與寺俱隱。懿宗咸通三年師至洪州(龍興)觀音。參仰山寂禪師。頓悟心法。后回浙西住龍泉寺(杭州)。錢王奉賜紫衣署無著禪師。至是光化三年十月三日。告眾曰。三界心盡。即是涅槃。言訖跏趺而逝。壽八十歲。塔于鷲峰靈隱之西塢。哀帝天祐二年叛兵發師塔。肉身不壞爪發俱長。錢王謬聞之。遣裨將邵志重加封瘞。宋寧宗嘉定十三年遷葬凈慈山智覺壽禪師塔左。師嗣仰山寂。寂嗣溈山祐禪師(五燈會元)。
庚申光化三年初。崔胤與上密謀盡誅宦官。流樞密使宋道弼景務修等皆賜自盡。宦官益懼。中尉劉季述王仲先樞密使王彥范薛齊偓等陰謀廢立。帝獵苑中夜歸。季述扶帝與后同輦。嬪御侍者才十餘人。適少陽院鎖其門。季述矯詔令太子裕監國尋使即皇帝位。以帝為太上皇。季述遣其養子希度詣朱全忠許以唐社稷輸之。天平節度副使李振勸全忠誅季述。全忠乃囚希度遣振如京師。崔胤密遣人說神策指揮。使孫德昭誅季述等
【現代漢語翻譯】 現代漢語譯本： 茶。禪師沒有回答，告辭離開。老翁讓童子送他。禪師問童子：『前三三后三三是多少？』童子叫道：『大德師！』禪師應諾。童子說：『是多少？』禪師說：『這是什麼地方？』童子說：『這是金剛窟般若寺。』禪師悽然醒悟，那老翁是文殊菩薩。於是向童子叩頭，希望乞求一句告別的話。童子說了偈語：『面上無嗔是供養的器具，口裡無嗔吐出美妙的香，心裡無嗔是珍寶，沒有污垢沒有染著是真常。』說完，均提和寺廟一起隱去。懿宗咸通三年，禪師到洪州（龍興）觀音寺，參拜仰山寂禪師，頓悟心法。後來回到浙西，住在龍泉寺（杭州）。錢王賜予他紫衣，署名無著禪師。到了光化三年十月三日，禪師告訴眾人說：『三界的心都盡了，就是涅槃。』說完，結跏趺坐而逝，享年八十歲。塔建在鷲峰靈隱寺的西塢。哀帝天祐二年，叛兵挖開禪師的塔，肉身不壞，指甲和頭髮都長長了。錢王錯誤地聽說了這件事，派遣裨將邵志重新加以封埋。宋寧宗嘉定十三年，遷葬在凈慈山智覺壽禪師塔的左邊。禪師繼承了仰山寂的法脈，仰山寂繼承了溈山祐禪師的法脈（出自《五燈會元》）。 庚申光化三年初，崔胤與皇帝秘密謀劃，要全部誅殺宦官。流放樞密使宋道弼、景務修等人，都賜令他們自盡。宦官更加恐懼。中尉劉季述、王仲先、樞密使王彥范、薛齊偓等人陰謀廢黜皇帝，另立新君。皇帝在獵苑中夜晚返回，劉季述扶著皇帝與皇后同乘一輛車。嬪妃和侍者只有十餘人。恰好少陽院鎖上了門。劉季述假傳詔令，讓太子裕監國，隨即又讓他即位為皇帝，把皇帝尊為太上皇。劉季述派他的養子希度前往朱全忠那裡，答應把唐朝的江山輸給他。天平節度副使李振勸說朱全忠誅殺劉季述。朱全忠於是囚禁了希度，派遣李振前往京師。崔胤秘密派人遊說神策指揮使孫德昭誅殺劉季述等人。
【English Translation】 English version: Tea. The Chan master did not reply and took his leave. The old man ordered a boy to see him off. The master asked the boy: 'What is three three before and three three after?' The boy called out: 'Great virtuous master!' The master responded. The boy said: 'What is it?' The master said: 'Where is this place?' The boy said: 'This is Vajra Cave Prajna Temple.' The master was sadly enlightened that the old man was Manjusri Bodhisattva. Thereupon, he prostrated to the boy, hoping to beg a word of farewell. The boy spoke a verse: 'A face without anger is an offering utensil, a mouth without anger emits wonderful fragrance, a heart without anger is a treasure, without defilement and without stain is true constancy.' After speaking, Junti and the temple both disappeared. In the third year of Xiantong during the Yizong reign (of the Tang Dynasty), the master went to Guanyin Temple in Hongzhou (Longxing), visited Chan Master Yangshan Ji, and had a sudden enlightenment of the mind-dharma. Later, he returned to western Zhejiang and lived in Longquan Temple (Hangzhou). King Qian bestowed upon him a purple robe and the title Chan Master Wuzhuo. On the third day of the tenth month of the third year of Guanghua, the master told the assembly: 'When the minds of the three realms are exhausted, that is Nirvana.' After speaking, he sat in full lotus posture and passed away, at the age of eighty. His stupa was built in the western dock of Lingyin Temple on鷲峰(鷲峰,鷲峰 Mountain). In the second year of Tianyou during the Ai Emperor's reign, rebel soldiers opened the master's stupa. His physical body was not decayed, and his nails and hair had grown long. King Qian mistakenly heard of this and sent his deputy general Shao Zhi to re-seal and bury it. In the thirteenth year of Jiading during the Ningzong reign of the Song Dynasty, he was reburied to the left of the stupa of Chan Master Zhijue Shou on Jingci Mountain. The master succeeded Yangshan Ji, and Yangshan Ji succeeded Chan Master Weishan You (from the Wudeng Huiyuan). At the beginning of the third year of Guanghua in the Gengshen year, Cui Yin secretly plotted with the emperor to completely exterminate the eunuchs. The exiled privy councilors Song Daobi and Jing Wuxiu and others were all ordered to commit suicide. The eunuchs became even more fearful. The commanders Liu Jishu and Wang Zhongxian, and the privy councilors Wang Yanfan and Xue Qiwo, and others conspired to depose the emperor and establish a new ruler. The emperor returned at night from the hunting garden, and Liu Jishu supported the emperor and the empress in the same carriage. There were only a dozen or so concubines and attendants. It happened that the gate of Shaoyang Courtyard was locked. Liu Jishu falsely issued an edict, ordering the crown prince Yu to oversee the state, and then had him ascend the throne as emperor, honoring the emperor as the retired emperor. Liu Jishu sent his adopted son Xi Du to Zhu Quanzhong, promising to cede the Tang Dynasty's territory to him. Li Zhen, the deputy military governor of Tianping, advised Zhu Quanzhong to execute Liu Jishu. Zhu Quanzhong then imprisoned Xi Du and sent Li Zhen to the capital. Cui Yin secretly sent someone to persuade Sun Dezhao, the commander of the Shence Army, to execute Liu Jishu and others.
。時十二月也。
辛酉大復元年正月朔。王仲尼入朝。孫德昭擒斬之。崔胤迎帝御長樂門樓。帥百官稱賀。周承晦擒劉季述王彥范繼至。方詰責已為亂挺所斃。薛齊偓赴井死。出而斬之滅四人之族。時朱全忠李茂貞各有挾天子令諸侯之意。全忠欲帝幸洛陽。茂貞欲帝幸鳳翔。朱全忠至河中表請車駕幸東都。十一月中尉韓全誨逼帝幸鳳翔。遂火其宮城。
壬戌天覆二年十一月。朱全忠進攻鳳翔錢镠進爵越王。
癸亥天覆三年春正月。李茂貞請帝誅韓全誨等。與朱全忠和。遣使囊全誨等首以示全忠。甲子車駕出鳳翔幸全忠營。己巳入長安。
甲子天祐元年 春正月朱全忠請帝遷都洛陽。壬戌車駕髮長安。甲子至華州。朱全忠屢章促發遂至洛陽。改元天祐。朱全忠遣李振至洛陽。與蔣玄暉等。八月弒帝立輝王為皇太子。柩前即位。時年十三歲。哀帝也 錢镠加封吳王。
哀帝
柷。昭宗第九子。在位四年。禪于梁。梁封帝為濟陰王。遷於曹州。戊辰年鴆殺濟陰王于曹州。追諡曰唐哀皇帝。號景宗 一云。朱全忠弒昭宗立哀帝。逾四年使劉霸鴆哀帝。葬溫陵。立少帝濮王紃。一名繼。昭宗子也。年號天壽。朱全忠又鴆之。議以天祐四年禪位於梁云。本紀不載濮王一年事 紃(松倫反)天
【現代漢語翻譯】 現代漢語譯本：當時是十二月。
辛酉大復元年正月朔日，王仲尼入朝。孫德昭擒獲並斬殺了他。崔胤迎接皇帝登上長樂門樓，率領百官稱賀。周承晦擒獲劉季述，王彥范隨後趕到。正當詰責他們的時候，已經被叛亂士兵殺害。薛齊偓跳井而死，被撈出來斬首，滅了這四人的家族。當時朱全忠、李茂貞各有挾持天子以號令諸侯的意圖。朱全忠想讓皇帝前往洛陽，李茂貞想讓皇帝前往鳳翔。朱全忠到達河中，上表請求皇帝駕臨東都。十一月，中尉韓全誨逼迫皇帝前往鳳翔，於是放火焚燒了宮城。
壬戌天覆二年十一月，朱全忠進攻鳳翔，錢镠進爵為越王。
癸亥天覆三年春正月，李茂貞請求皇帝誅殺韓全誨等人，與朱全忠和解。派遣使者用袋子裝著韓全誨等人的首級給朱全忠看。甲子日，皇帝的車駕離開鳳翔，前往朱全忠的軍營。己巳日，進入長安。
甲子天祐元年春正月，朱全忠請求皇帝遷都洛陽。壬戌日，皇帝的車駕從長安出發。甲子日，到達華州。朱全忠多次上奏催促出發，於是到達洛陽，改年號為天祐。朱全忠派遣李振到洛陽，與蔣玄暉等人，八月弒殺了皇帝，立輝王為皇太子，在靈柩前即位，當時十三歲，是哀帝。錢镠加封為吳王。
哀帝
柷（zhù），昭宗的第九個兒子，在位四年，禪位於梁。梁封哀帝為濟陰王，遷往曹州。戊辰年，用毒酒在曹州殺害了濟陰王。追諡為唐哀皇帝，廟號景宗。另一種說法是，朱全忠弒殺昭宗，立哀帝。過了四年，派劉霸用毒酒殺害了哀帝，葬在溫陵。立少帝濮王紃（xún），一名繼，是昭宗的兒子，年號天壽。朱全忠又用毒酒殺害了他。議定在天祐四年禪位於梁。本紀沒有記載濮王一年的事。紃（xún，松倫反）天
【English Translation】 English version: It was the twelfth month.
On the first day of the first month of the Xinyou year, the first year of Da Fu, Wang Zhongni entered the court. Sun Dezhao captured and beheaded him. Cui Yin welcomed the emperor to ascend the Chang Le Gate tower, leading the officials to offer congratulations. Zhou Chenghui captured Liu Jishu, and Wang Yanfan arrived subsequently. While they were being interrogated, they were killed by rebellious soldiers. Xue Qiwo jumped into a well and died; he was retrieved and beheaded, and the families of these four were exterminated. At that time, Zhu Quanzhong and Li Maozhen each had the intention of holding the emperor hostage to command the feudal lords. Zhu Quanzhong wanted the emperor to go to Luoyang, while Li Maozhen wanted the emperor to go to Fengxiang. Zhu Quanzhong arrived at Hezhong and submitted a memorial requesting the emperor to visit the eastern capital. In the eleventh month, the military commissioner Han Quanhui forced the emperor to go to Fengxiang, and then set fire to the palace city.
In the eleventh month of the Renxu year, the second year of Tianfu, Zhu Quanzhong attacked Fengxiang, and Qian Liu was promoted to the title of King of Yue.
In the first month of spring in the Guihai year, the third year of Tianfu, Li Maozhen requested the emperor to execute Han Quanhui and others, and to reconcile with Zhu Quanzhong. He sent an envoy with the heads of Han Quanhui and others in bags to show Zhu Quanzhong. On the Jiazi day, the emperor's carriage left Fengxiang and went to Zhu Quanzhong's camp. On the Jisi day, they entered Chang'an.
In the first month of spring in the Jiazi year, the first year of Tianyou, Zhu Quanzhong requested the emperor to move the capital to Luoyang. On the Renxu day, the emperor's carriage departed from Chang'an. On the Jiazi day, they arrived at Huazhou. Zhu Quanzhong repeatedly submitted memorials urging departure, and so they arrived at Luoyang, changing the era name to Tianyou. Zhu Quanzhong sent Li Zhen to Luoyang, along with Jiang Xuanhui and others, and in the eighth month, they assassinated the emperor, establishing the Prince of Hui as the crown prince, who ascended the throne before the coffin, at the age of thirteen. This was Emperor Ai. Qian Liu was additionally enfeoffed as the King of Wu.
Emperor Ai
Zhu (柷), the ninth son of Emperor Zhaozong, reigned for four years and abdicated to Liang. Liang enfeoffed Emperor Ai as the King of Jiyin and moved him to Caozhou. In the Wuchen year, he was poisoned to death in Caozhou. He was posthumously honored as Emperor Ai of Tang, with the temple name Jingzong. Another account says that Zhu Quanzhong assassinated Emperor Zhaozong and established Emperor Ai. After four years, he sent Liu Ba to poison Emperor Ai, who was buried in Wenling. He established the young Emperor Puwang Xun (紃), also named Ji, who was a son of Emperor Zhaozong, with the era name Tianshou. Zhu Quanzhong also poisoned him. It was decided that he would abdicate to Liang in the fourth year of Tianyou. The annals do not record the events of Puwang's one year. Xun (紃, Songlun's 反) Tian
祐(四)。
乙丑天祐二年淮南楊行密薨。子渥嗣位。
丙寅三年南平鐘傅薨。子匡時立。尋為秦虜。荊南節度高季昌據荊南。閩王會雪峰玄沙二禪師問曰。將何為道作何修行見性成佛。雪峰曰。宜先懺悔滌除障垢。所以獲心見性。一切業障海。皆從妄想生。若欲懺悔者端坐念實相。愿大王識取實相。自然成佛(本傳)。丁卯天祐四年三月。帝遜於梁王。梁受禪改元開平元年。
右唐二十一主合二百八十八年禪于梁。
五代
梁
受唐禪都汴州開平二年遷都洛陽均王仍都大梁。太宗末帝
二主合十六年而歸後唐。
太祖
姓朱氏。宋州人。本名溫。唐僖宗時從黃巢作亂。巢署溫同州防禦使。溫叛巢歸唐。天子賜名全忠拜宣武軍節度使。昭宗光化三年進封梁王。哀帝天祐四年三月受唐禪。更名晃。被袞冕即皇帝位。改國號曰梁。在位六年。壽六十一歲。以汴州為開封府。命曰東都。以故東都(洛陽也)為西都是時惟河東鳳翔淮南稱天祐年號。西蜀稱天覆。尋亦自立。改元武成。余皆稟梁正朔稱臣奉貢 開平(四)乾化(二)。
丁卯開平元年四月改元。以河南尹兼河南節度使張全美為魏王。鎮海鎮東節度使吳王錢镠為吳越王。加清海節度使劉隱。威武節
【現代漢語翻譯】 現代漢語譯本 祐(四)。
乙丑天祐二年，淮南楊行密去世，其子楊渥繼承了他的位置。
丙寅天祐三年，南平鐘傅去世，其子鐘匡時繼位。不久，他被秦國俘虜。荊南節度使高季昌佔據了荊南。閩王詢問雪峰玄沙二位禪師：『將如何作為道，如何修行才能見性成佛？』雪峯迴答說：『應該先懺悔，滌除障礙和污垢，這樣才能獲得心性，見到本性。一切業障如海，都從妄想產生。如果想要懺悔，就應該端坐唸誦實相。』希望大王能夠認識實相，自然就能成佛（本傳）。丁卯天祐四年三月，唐哀帝將皇位禪讓給梁王。梁王接受禪讓，改年號為開平元年。
右唐朝共二十一位君主，合計二百八十八年，將皇位禪讓給了梁朝。
五代
梁
接受唐朝的禪讓，定都汴州，開平二年遷都洛陽，均王仍然定都大梁。太祖、末帝
兩位君主合計十六年，之後歸於後唐。
太祖
姓朱，是宋州人，本名朱溫。唐僖宗時期跟隨黃巢作亂。黃巢任命朱溫為同州防禦使。朱溫背叛黃巢歸順唐朝。唐僖宗賜名朱全忠，任命他為宣武軍節度使。唐昭宗光化三年，晉封為梁王。唐哀帝天祐四年三月，接受唐朝的禪讓，改名為朱晃，穿上袞冕，即皇帝位，改國號為梁。在位六年，享年六十一歲。以汴州為開封府，稱作東都。將原來的東都（洛陽）作為西都。當時只有河東、鳳翔、淮南沿用天祐年號，西蜀沿用天覆年號，不久也自立，改年號為武成。其餘都遵循梁朝的正朔，稱臣進貢。開平（四年），乾化（二年）。
丁卯開平元年四月，改年號。任命河南尹兼河南節度使張全美為魏王。任命鎮海鎮東節度使吳王錢镠為吳越王。加封清海節度使劉隱，威武節度使。
【English Translation】 English version You (4).
In the second year of Tianyou (天祐) (Heaven's Protection) under the Yichou (乙丑) year, Yang Xingmi (楊行密) of Huainan (淮南) passed away. His son, Yang Wo (楊渥), succeeded to his position.
In the third year of Tianyou (天祐) under the Bingyin (丙寅) year, Zhong Fu (鐘傅) of Nanping (南平) passed away. His son, Zhong Kuangshi (鐘匡時), took over. Soon after, he was captured by Qin (秦). Gao Jichang (高季昌), the Jiedushi (節度使) of Jingnan (荊南), occupied Jingnan. The King of Min (閩), inquired of Zen Masters Xuefeng (雪峰) and Xuansha (玄沙): 'How should one act as the Dao (道), and how should one cultivate to see one's nature and become a Buddha?' Xuefeng replied: 'One should first repent and cleanse away obstacles and defilements, so that one can obtain one's mind and see one's nature. All karmic obstacles, like the sea, arise from delusion. If one wishes to repent, one should sit upright and contemplate the true nature (實相, shixiang).』 May the Great King recognize the true nature, and naturally become a Buddha (from the main biography). In the fourth year of Tianyou (天祐) under the Dingmao (丁卯) year, in the third month, the Emperor abdicated to the King of Liang (梁). The King of Liang accepted the abdication and changed the era name to Kaiping (開平) (Beginning of Peace), the first year.
To the right, the Tang (唐) Dynasty had twenty-one rulers, totaling two hundred and eighty-eight years, and abdicated to the Liang Dynasty.
The Five Dynasties
Liang (梁)
Accepted the abdication from the Tang Dynasty, with the capital at Bianzhou (汴州). In the second year of Kaiping (開平), the capital was moved to Luoyang (洛陽). King Jun (均王) still had the capital at D梁. Emperor Taizu (太祖), Last Emperor (末帝)
The two rulers totaled sixteen years, and then returned to the Later Tang (後唐).
Taizu (太祖)
His surname was Zhu (朱), and he was from Songzhou (宋州). His original name was Zhu Wen (朱溫). During the reign of Emperor Xizong (僖宗) of the Tang Dynasty, he followed Huang Chao (黃巢) in rebellion. Huang Chao appointed Zhu Wen as the Defense Commissioner of Tongzhou (同州). Zhu Wen betrayed Huang Chao and returned to the Tang Dynasty. The Emperor bestowed upon him the name Zhu Quanzhong (朱全忠) and appointed him as the Jiedushi (節度使) of Xuanwu Army (宣武軍). In the third year of Guanghua (光化) during the reign of Emperor Zhaozong (昭宗), he was promoted to the King of Liang (梁王). In the fourth year of Tianyou (天祐) during the reign of Emperor Ai (哀帝), in the third month, he accepted the abdication from the Tang Dynasty, changed his name to Zhu Huang (朱晃), donned the imperial robes, and ascended the throne as Emperor, changing the dynasty name to Liang. He reigned for six years and lived to the age of sixty-one. He designated Bianzhou as Kaifeng Prefecture (開封府), calling it the Eastern Capital. The former Eastern Capital (Luoyang) was designated as the Western Capital. At that time, only Hedong (河東), Fengxiang (鳳翔), and Huainan (淮南) continued to use the Tianyou era name. Western Shu (西蜀) used the Tianfu (天覆) era name, and soon also declared independence, changing the era name to Wucheng (武成). The rest all followed the Liang Dynasty's calendar, acknowledged allegiance, and offered tribute. Kaiping (開平) (4 years), Qianhua (乾化) (2 years).
In the fourth month of the first year of Kaiping (開平) under the Dingmao (丁卯) year, the era name was changed. Zhang Quanmei (張全美), the Prefect of Henan (河南尹) and Jiedushi (節度使) of Henan, was appointed as the King of Wei (魏王). Qian Liu (錢镠), the King of Wu (吳) and Jiedushi (節度使) of Zhenhai (鎮海) and Zhendong (鎮東), was appointed as the King of Wuyue (吳越王). Liu Yin (劉隱), the Jiedushi (節度使) of Qinghai (清海), was promoted, as well as the Jiedushi (節度使) of Weiwu (威武).
度使王審知兼侍中。仍以劉隱為大彭王。以權知荊南留後高季昌為節度使。趙王 王镕 燕王 劉仁恭 晉王 李克用 岐王 李茂貞 吳越王 錢镠 楚 馬殷 荊南 高季昌 淮南 楊渥 閩王 王審知 蜀即帝位 王建 南平 劉隱
王镕帥鎮州真定也稱趙王。劉仁恭幽州盧能節度燕王。
晉王李克用稱天祐年號。克用本沙陀人。見唐懿宗咸通九年。
岐王鳳翔李茂貞深州博野人。本姓宋。名文通。為博野軍戍卒。黃巢犯京師。茂貞以功補扈蹕都頭。僖宗賜姓李名茂貞。拜鳳翔隴右節度使。昭宗時封為岐王。稱天祐四年。
吳越王錢镠。字具美。杭州臨安人。唐僖宗時為董昌偏將。殺退黃巢兵。昌以镠為都指揮。董昌尋亦叛。昭宗以镠為浙東招討使平昌。進封天下兵馬都元帥尋封王。至是梁開平元年封吳越王。後唐莊宗賜玉冊金印。镠居杭州二十一年。八十一薨。
楚王馬殷。字霸圖。許州鄢陵人。唐昭宗乾寧中拜武安軍節度使鎮潭州。盡有湖南之地。梁大節開平二年處湖南。聽民自採茶賣于北客。收其征以贍軍。七月殷奏汴荊襄唐郢復州置回圖務運茶河南北賣之以易繒纊戰馬。詔許之。湖南由是富贍。梁封之為楚王。
荊南節度使高季昌。字賂孫。陜州人(隸今
【現代漢語翻譯】 度使王審知兼侍中。仍然任命劉隱為大彭王。任命權知荊南留後高季昌為節度使。趙王王镕，燕王劉仁恭，晉王李克用，岐王李茂貞，吳越王錢镠，楚王馬殷，荊南高季昌，淮南楊渥，閩王王審知，蜀稱帝王建，南平劉隱。
王镕統帥鎮州真定，也自稱趙王。劉仁恭在幽州盧龍鎮任節度使，自稱燕王。
晉王李克用使用天祐年號。李克用本是沙陀族人，事蹟見於唐懿宗咸通九年。
岐王李茂貞，鳳翔深州博野人，原本姓宋，名文通，是博野軍的戍卒。黃巢攻打京師時，李茂貞因功被補為扈蹕都頭。唐僖宗賜姓李，改名茂貞，授為鳳翔隴右節度使。唐昭宗時被封為岐王，使用天祐四年年號。
吳越王錢镠（qián liú），字具美，杭州臨安人。唐僖宗時是董昌的偏將，擊退了黃巢的軍隊。董昌任命錢镠為都指揮。董昌不久也反叛，唐昭宗任命錢镠為浙東招討使平定董昌之亂，進封為天下兵馬都元帥，不久封王。到後梁開平元年，被封為吳越王。後唐莊宗賜予玉冊金印。錢镠在杭州居住二十一年，八十一歲去世。
楚王馬殷（mǎ yīn），字霸圖，許州鄢陵人。唐昭宗乾寧年間被任命為武安軍節度使，鎮守潭州，佔據了湖南全部土地。後梁開平二年，治理湖南，允許百姓自行採茶賣給北方商人，收取賦稅來供給軍隊。七月，馬殷上奏在汴州、荊州、襄州、唐州、郢州、復州設定回圖務，將茶葉運到河南北販賣，換取絲綢、棉絮和戰馬，皇帝批準了他的請求。湖南因此變得富裕。後梁封他為楚王。
荊南節度使高季昌（gāo jì chāng），字賂孫，陜州人（隸屬今天的
【English Translation】 'Commissioner Wang Shenzhi also served as Attendant in the Palace. Liu Yin was still appointed as the King of Dapeng. Gao Jichang, who was temporarily in charge of Jingnan, was appointed as Jiedushi (military governor). King Zhao Wang Rong, King Yan Liu Rengong, King Jin Li Keyong, King Qi Li Maozhen, King Wuyue Qian Liu, King Chu Ma Yin, Jingnan Gao Jichang, Huainan Yang Wo, King Min Wang Shenzhi, King of Shu who became Emperor Wang Jian, Nanping Liu Yin.'
'Wang Rong, who governed Zhenzhou (modern Zhengding), also called himself King Zhao. Liu Rengong, the Jiedushi of Youzhou (modern Beijing), called himself King Yan.'
'King Jin Li Keyong used the Tianyou era name. Li Keyong was originally a Shatuo person, as seen in the ninth year of Xiantong during the reign of Emperor Yizong of Tang.'
'King Qi Li Maozhen, from Boye in Shenzhou, Fengxiang, was originally surnamed Song and named Wentong. He was a soldier in the Boye army. When Huang Chao attacked the capital, Li Maozhen was promoted to Hubi Dutou (commander of the imperial guard) for his merits. Emperor Xizong of Tang bestowed the surname Li and named him Maozhen, appointing him as the Jiedushi of Fengxiang and Longyou. During the reign of Emperor Zhaozong, he was enfeoffed as King Qi and used the Tianyou fourth year era name.'
'King Wuyue Qian Liu, courtesy name Jumei, was from Lin'an, Hangzhou. During the reign of Emperor Xizong of Tang, he was a subordinate general of Dong Chang and repelled Huang Chao's army. Dong Chang appointed Qian Liu as the commander-in-chief. Dong Chang soon rebelled as well, and Emperor Zhaozong appointed Qian Liu as the Pacification Commissioner of Zhedong to quell Dong Chang's rebellion, promoting him to Grand Marshal of All Armed Forces and soon enfeoffing him as a king. In the first year of Kai Ping of the Later Liang dynasty, he was enfeoffed as King Wuyue. Emperor Zhuangzong of the Later Tang bestowed upon him a jade book and a golden seal. Qian Liu resided in Hangzhou for twenty-one years and died at the age of eighty-one.'
'King Chu Ma Yin, courtesy name Batu, was from Yanling, Xuzhou. During the Qianning period of Emperor Zhaozong of Tang, he was appointed as the Jiedushi of Wuan Army, garrisoning Tanzhou, and occupied all of Hunan. In the second year of Kai Ping of the Later Liang dynasty, he governed Hunan, allowing the people to collect tea and sell it to northern merchants, collecting taxes to supply the army. In July, Ma Yin requested to establish Huitu offices in Bianzhou, Jingzhou, Xiangzhou, Tangzhou, Yingzhou, and Fuzhou to transport tea to Henan and Hebei for sale, exchanging it for silk, cotton, and warhorses. The emperor approved his request. Hunan became wealthy as a result. The Later Liang enfeoffed him as King Chu.'
'Jingnan Jiedushi Gao Jichang, courtesy name Lusun, was from Shanzhou (belonging to modern'
洛陽)。梁初鎮荊南節度十州后為諸道所侵。季昌有江陵一城而已。至後唐莊宗時。封為南平王。
淮南號吳楊渥稱天祐四年。渥父行密。字化源。廬州合肥人。家世微賤。有膂力能舉千斤。日行三百里。為本州步健。破黃巢功。大唐昭宗景福元年八月為淮南節度使。淮南王進封楚王。唐哀帝天祐二年行密薨。壽五十四。據廬州十二年。子渥嗣位。梁太祖封之為吳王。
閩王王審知。字信通。光州固始人。唐僖宗時黃巢寇亂。因有閩嶺五州之地。梁開平元年以威武節度使王審知兼侍中。審知自唐昭宗時已受封為閩王矣。至其子延鈞。後唐明宗長興四年改名璘即皇帝位。建元龍啟。國號大閩。
蜀王王建。字光圖。許州舞陽人。唐僖宗初。陳欽瑄節制西川中尉日令孜為監軍。召建欲致麾下。欽瑄疑止之。建怒以兵攻成都殺欽瑄等。昭宗授以西川節度使。梁受唐禪。開平元年九月。王建即皇帝位。國號大蜀。明年改元武成。
南平劉隱。上蔡人。今汝寧古蔡州也。其祖安仁徙居閩中。商賈南海因家焉。父謙為廣州牙將。破黃巢有功。升封州刺史卒。州人表隱代之。累有勛烈。唐昭宗封隱南海王。哀帝天祐二年進封安南都護清海節度使。次年封南平王。今梁加隱侍中文封南海王。乃以隱為大彭王。
【現代漢語翻譯】 現代漢語譯本 南平：劉季昌，洛陽人。梁朝初期，他鎮守荊南節度使的十個州，後來被各道侵佔，季昌只剩下江陵一座城池。到了後唐莊宗時期，他被封為南平王。
淮南：吳王楊渥，自稱天祐四年。楊渥的父親楊行密，字化源，是廬州合肥人，家世貧賤，但力氣很大，能舉起千斤重物，一天能走三百里。他擔任本州的步健，因攻破黃巢有功。大唐昭宗景福元年八月，被任命為淮南節度使，后被封為淮南王，又進封為楚王。唐哀帝天祐二年，楊行密去世，享年五十四歲，佔據廬州十二年。他的兒子楊渥繼承了他的位置。梁太祖封他為吳王。
閩：閩王王審知，字信通，光州固始人。唐僖宗時期，黃巢作亂，他因此擁有了閩嶺五州之地。梁開平元年，威武節度使王審知兼任侍中。王審知從唐昭宗時期就已經被封為閩王了。到了他的兒子王延鈞，後唐明宗長興四年，改名為王璘，即皇帝位，建立年號為龍啟，國號為大閩。
蜀：蜀王王建，字光圖，許州舞陽人。唐僖宗初期，陳欽瑄節制西川，中尉日令孜擔任監軍，召王建想要讓他歸於麾下。陳欽瑄有所懷疑，阻止了他。王建憤怒，用兵攻打成都，殺死了陳欽瑄等人。昭宗授予他西川節度使。梁朝取代唐朝後，開平元年九月，王建即皇帝位，國號為大蜀。第二年改年號為武成。
南平：劉隱，上蔡人（今汝寧古蔡州）。他的祖先劉安仁遷居到閩中，在南海經商，因此在那裡安家。他的父親劉謙擔任廣州牙將，攻破黃巢有功，升任封州刺史後去世。州人推舉劉隱代替他。劉隱屢立戰功。唐昭宗封劉隱為南海王。哀帝天祐二年，進封為安南都護、清海節度使。次年，封為南平王。現在梁朝加封劉隱為侍中，封為南海王，又封劉隱為大彭王。
【English Translation】 English version Nanping: Liu Jichang, a native of Luoyang (洛陽). In the early Liang Dynasty, he was stationed as the Jiedushi (節度使) of Jingnan (荊南), governing ten prefectures, but later these were encroached upon by various circuits. Jichang was left with only the city of Jiangling (江陵). By the time of Emperor Zhuangzong of the Later Tang Dynasty, he was enfeoffed as the Prince of Nanping (南平王).
Huainan: Wu King Yang Wo (楊渥), claiming the fourth year of Tianyou (天祐). Yang Wo's father, Yang Xingmi (楊行密), courtesy name Huayuan (化源), was a native of Hefei (合肥) in Luzhou (廬州). His family was of humble origins, but he possessed great strength, capable of lifting a thousand catties and traveling three hundred li in a day. He served as a Bujian (步健) in his prefecture and was meritorious in defeating Huang Chao (黃巢). In the eighth month of the first year of Jingfu (景福) during the reign of Emperor Zhaozong of the Great Tang Dynasty, he was appointed as the Jiedushi of Huainan (淮南節度使). He was later enfeoffed as the Prince of Huainan (淮南王) and further promoted to the Prince of Chu (楚王). In the second year of Tianyou during the reign of Emperor Ai of the Tang Dynasty, Yang Xingmi passed away at the age of fifty-four, having controlled Luzhou for twelve years. His son, Yang Wo, succeeded him. Emperor Taizu of the Liang Dynasty enfeoffed him as the King of Wu (吳王).
Min: King Wang Shenzhi (王審知) of Min, courtesy name Xintong (信通), was a native of Gushi (固始) in Guang Prefecture (光州). During the rebellion of Huang Chao in the Tang Dynasty under Emperor Xizong, he came to possess the five prefectures of the Minling (閩嶺) region. In the first year of Kaiping (開平) in the Liang Dynasty, Wang Shenzhi, the Weiwu Jiedushi (威武節度使), concurrently held the position of Shizhong (侍中). Wang Shenzhi had already been enfeoffed as the King of Min (閩王) during the reign of Emperor Zhaozong of the Tang Dynasty. By the time of his son, Wang Yanjun (王延鈞), in the fourth year of Changxing (長興) during the reign of Emperor Mingzong of the Later Tang Dynasty, he changed his name to Wang Lin (王璘) and ascended the throne as emperor, establishing the era name Longqi (龍啟) and the state name Great Min (大閩).
Shu: King Wang Jian (王建) of Shu, courtesy name Guangtu (光圖), was a native of Wuyang (舞陽) in Xu Prefecture (許州). In the early years of Emperor Xizong of the Tang Dynasty, Chen Qinshuan (陳欽瑄) controlled Xichuan (西川), and the eunuch commander Ri Lingzi (日令孜) served as the supervisor of the army. He summoned Wang Jian, intending to bring him under his command. Chen Qinshuan was suspicious and stopped him. Wang Jian was enraged and attacked Chengdu (成都) with his troops, killing Chen Qinshuan and others. Emperor Zhaozong granted him the position of Jiedushi of Xichuan (西川節度使). After the Liang Dynasty replaced the Tang Dynasty, in the ninth month of the first year of Kaiping, Wang Jian ascended the throne as emperor, establishing the state name Great Shu (大蜀). The following year, he changed the era name to Wucheng (武成).
Nanping: Liu Yin (劉隱), a native of Shangcai (上蔡) (present-day Gucai Prefecture (古蔡州) in Runing (汝寧)). His ancestor, Liu Anren (劉安仁), moved to Minzhong (閩中) and engaged in trade in the South Sea, eventually settling there. His father, Liu Qian (劉謙), served as a Yajiang (牙將) in Guangzhou (廣州) and was meritorious in defeating Huang Chao, rising to the position of Prefect of Fengzhou (封州刺史) before passing away. The people of the prefecture recommended Liu Yin to replace him. Liu Yin repeatedly achieved military merits. Emperor Zhaozong of the Tang Dynasty enfeoffed Liu Yin as the Prince of Nanhai (南海王). In the second year of Tianyou during the reign of Emperor Ai, he was further promoted to the Annam Protector-General and Qinghai Jiedushi (安南都護清海節度使). The following year, he was enfeoffed as the Prince of Nanping (南平王). Now, the Liang Dynasty has additionally granted Liu Yin the title of Shizhong (侍中), enfeoffed him as the Prince of Nanhai, and also enfeoffed Liu Yin as the Prince of Dapeng (大彭王).
乾化元年卒。壽三十八。其弟巖襲位。盡有嶺表之北。巖更名龑。梁末帝貞明三年即帝位。國號漢。年曰乾亨立二十五年。壽五十四。
戊辰開平二年正月。晉王李克用卒。子存勖十一月立。梁遷都洛陽。鴆濟陰王于曹州。謚曰唐哀皇帝。趙 王镕 燕 劉仁恭 晉 存勖天祐五年 岐王 李茂貞 吳越 錢镠 楚 馬殷 荊南 高季昌 淮南吳 楊渥 閩 王審知 蜀王建 武成元年 南平 劉隱
福州雪峰禪師。名義存。泉州南安曾氏子。年十二從莆田玉澗寺慶玄律師出家。年十七落髮。往幽州寶剎寺受戒。久歷禪會。三登投子。九到洞山。后仍緣契德山。唐懿宗咸通中回閩雪峰創院。徒侶翕然。僖宗賜號真覺禪師。仍賜紫衣。師之法席常有千五百眾。至是開平二年三月示疾。閩帥命醫來。師曰吾非疾也。遺偈付法訖。五月二日出游藍田暮歸。澡浴中夜入寂。壽八十七。師嗣德山鑒。鑒嗣龍潭信。
福州玄沙宗一禪師。名師備。閩之謝氏子。幼泛小艇于南臺江。狎諸漁者年三十忽慕出家。投芙蓉訓禪師剃落。往豫章開元寺受具。布衲芒屢。食才接氣終日宴坐。雪峰以其苦行呼為頭陀。一日雪峰召之曰。何不遍參去。師曰。達磨不來東土。二祖不往西天。峰然之。住后提振宗網遐邇推敬。閩
【現代漢語翻譯】 現代漢語譯本： 乾化元年去世，享年三十八歲。他的弟弟劉巖繼承了他的位置，完全佔有了嶺南以北的地區。劉巖改名為劉龑（Liú Yǎn）。後梁末帝貞明三年，劉巖即位稱帝，國號為漢，年號為乾亨，在位二十五年，享年五十四歲。
戊辰開平二年正月，晉王李克用（Lǐ Kèyòng）去世，他的兒子李存勖（Lǐ Cúnxù）在十一月即位。後梁遷都洛陽，在曹州鴆殺了濟陰王，謚號為唐哀皇帝。趙王王镕（Wáng Róng），燕王劉仁恭（Liú Rén gōng），晉王李存勖天祐五年，岐王李茂貞（Lǐ Màozhēn），吳越王錢镠（Qián Liú），楚王馬殷（Mǎ Yīn），荊南王高季昌（Gāo Jìchāng），淮南吳王楊渥（Yáng Wò），閩王王審知（Wáng Shěnzhī），蜀王王建（Wáng Jiàn）武成元年，南平王劉隱（Liú Yǐn）。
福州雪峰禪師，法名義存（Yì Cún），是泉州南安曾氏的兒子。十二歲時跟隨莆田玉澗寺的慶玄律師出家，十七歲時剃度。前往幽州寶剎寺受戒。長期在禪宗寺廟遊歷，三次拜訪投子寺，九次拜訪洞山寺。後來因為與德山寺有緣而留在那裡。唐懿宗咸通年間回到福建雪峰山建立寺院，僧眾聚集。唐僖宗賜號為真覺禪師，並賜予紫衣。雪峰禪師的法席常常有一千五百人。在開平二年三月示現疾病，閩地的長官派醫生來診治，禪師說：『我不是生病。』留下遺偈，交代完佛法后，五月二日出游藍田，傍晚回來，沐浴後半夜圓寂，享年八十七歲。雪峰禪師是德山鑒（Déshān Jiàn）的法嗣，德山鑒是龍潭信（Lóngtán Xìn）的法嗣。
福州玄沙宗一禪師，法名師備（Shī Bèi），是福建謝氏的兒子。年幼時常在南臺江上劃小船，與漁民們相處。三十歲時忽然仰慕出家，投奔芙蓉訓禪師剃度。前往豫章開元寺受戒。身穿粗布僧衣，以樹葉為食，整天靜坐。雪峰禪師因為他苦行，稱他為頭陀。有一天，雪峰禪師召見他說：『為什麼不去各處參學呢？』玄沙禪師說：『達磨（Dámó，Bodhidharma）沒有來東土，二祖（Èrzǔ，Huike）沒有去西天。』雪峰禪師認可了他的說法。玄沙禪師住持寺院后，提倡禪宗，遠近的人都推崇敬仰，閩
【English Translation】 English version: He passed away in the first year of Qianhua, at the age of thirty-eight. His younger brother, Liu Yan, succeeded to his position, completely occupying the area north of Lingnan. Liu Yan changed his name to Liu Yan. In the third year of Zhenming during the reign of Emperor Modi of the Later Liang Dynasty, Liu Yan ascended the throne and declared himself emperor, establishing the state of Han with the reign title Qianheng, reigning for twenty-five years, and passing away at the age of fifty-four.
In the first month of the second year of Kaiping (Wuchen), Prince Jin, Li Keyong, passed away. His son, Li Cunxu, ascended the throne in the eleventh month. The Later Liang Dynasty moved its capital to Luoyang and poisoned the Prince of Jiyin in Caozhou, posthumously named Emperor Ai of Tang. Prince Zhao, Wang Rong; Prince Yan, Liu Rengong; Prince Jin, Li Cunxu, in the fifth year of Tianyou; Prince Qi, Li Maozhen; King Wuyue, Qian Liu; King Chu, Ma Yin; King Jingnan, Gao Jichang; King Wu of Huainan, Yang Wo; King Min, Wang Shenzhi; King Shu, Wang Jian, in the first year of Wucheng; King Nanping, Liu Yin.
Zen Master Xuefeng of Fuzhou, named Yicun, was the son of the Zeng family of Nan'an, Quanzhou. At the age of twelve, he became a monk under the guidance of Lawyer Qingxuan at Yujian Temple in Putian. At the age of seventeen, he had his head shaved. He went to Baosha Temple in Youzhou to receive the precepts. He spent a long time in Zen gatherings, visiting Touzi Temple three times and Dongshan Temple nine times. Later, he remained at Deshan Temple due to affinity. During the Xian Tong period of Emperor Yizong of the Tang Dynasty, he returned to Xuefeng Mountain in Fujian to establish a monastery, and monks gathered there. Emperor Xizong bestowed the title 'True Enlightenment Zen Master' and granted him a purple robe. Zen Master Xuefeng's Dharma assembly often had fifteen hundred people. In the third month of the second year of Kaiping, he showed signs of illness. The governor of Min sent a doctor to treat him, but the Zen master said, 'I am not ill.' After leaving a verse and entrusting the Dharma, on the second day of the fifth month, he traveled to Lantian, returned in the evening, took a bath, and passed away in the middle of the night, at the age of eighty-seven. Zen Master Xuefeng was a Dharma heir of Deshan Jian, who was a Dharma heir of Longtan Xin.
Zen Master Xuansha Shibei of Fuzhou, named Shibei, was the son of the Xie family of Min. As a child, he often rowed a small boat on the Nantai River and associated with fishermen. At the age of thirty, he suddenly admired monastic life and became a monk under Zen Master Furong Xun. He went to Kaiyuan Temple in Yuzhang to receive the precepts. He wore coarse cloth robes, ate leaves, and sat in meditation all day long. Zen Master Xuefeng called him a 'dhuta' because of his ascetic practices. One day, Zen Master Xuefeng summoned him and said, 'Why don't you go and study everywhere?' Zen Master Xuansha said, 'Bodhidharma did not come to the Eastern Land, and the Second Patriarch (Huike) did not go to the Western Heaven.' Zen Master Xuefeng approved of his statement. After Zen Master Xuansha resided in the monastery, he promoted Zen Buddhism, and people from far and near respected and admired him. Min
主待以師禮。學侶餘八百眾。當梁太祖開平二年十一月入寂。壽七十五。閩主為師樹塔。師嗣雪峰存禪師。
己巳開平三年十月。蜀州刺史王宗辨稱疾杜門。蜀主疑其矜功怨望。加檢校太保不受。謂人曰廉者足而不憂。貪者憂而不足。吾小人致位至此足矣。豈可求進不已乎。蜀主嘉其志。趙 燕 晉王 天祐六年 岐王 天祐六年 吳越 楚 荊南 淮南 天祐六年 閩 蜀王建 武成二年 南平
庚午開平四年。
續寶林傳 南嶽惟勁頭陀集唐昭宗光化年以來宗師機緣。為續寶林傳四卷。趙 燕 晉王 天祐七年 岐王 天祐七年 吳越 楚 荊南 淮南 天祐七年 閩 蜀 武成三年 南平
辛未乾化元年 龑。趙 王镕 燕 帝位應天元年 晉王 天祐八年 岐王 天祐八年 吳越王 楚 荊南 淮南吳 天祐八年 閩 蜀 南平 劉巖
三月。靜海節度使南平襄王劉隱既卒。其弟巖襲位。后名龔。又改龑八月燕王劉仁恭之子劉守光即皇帝位。國號大燕。改應天元年。
壬申二年二月湖州道場山如訥禪師。卓庵于山乘虎遊行。訥湖州人。師嗣翠微無學禪師。學嗣丹霞然。然嗣石頭希遷禪師。趙 燕 應天二年 晉 天祐九年 岐王 天祐
【現代漢語翻譯】 現代漢語譯本 他以對待老師的禮節來對待（雪峰存禪師）。學侶有八百多人。在梁太祖開平二年十一月圓寂，享年七十五歲。閩主為他建造了塔。他繼承了雪峰存禪師的法脈。
己巳年開平三年十月，蜀州刺史王宗辨稱病閉門不出。蜀主懷疑他自恃功勞而心懷不滿。加封他為檢校太保，但他不接受。他對人說：『廉潔的人知足而不憂慮，貪婪的人憂慮而不知足。我這樣的小人能夠達到這個地位已經足夠了，怎麼可以貪求無止境呢？』蜀主讚賞他的志向。趙王、燕王、晉王（天祐六年），岐王（天祐六年），吳越、楚、荊南、淮南（天祐六年），閩、蜀王建（武成二年），南平。
庚午年開平四年。
《續寶林傳》，南嶽惟勁頭陀收集唐昭宗光化年以來的宗師機緣，編寫了《續寶林傳》四卷。趙王、燕王、晉王（天祐七年），岐王（天祐七年），吳越、楚、荊南、淮南（天祐七年），閩、蜀（武成三年），南平。
辛未年乾化元年，龑（劉龑的名字）。趙（王镕），燕（帝位應天元年），晉王（天祐八年），岐王（天祐八年），吳越王、楚、荊南、淮南吳（天祐八年），閩、蜀、南平（劉巖）。
三月，靜海節度使、南平襄王劉隱去世，他的弟弟劉巖繼承了他的職位，後來改名為龔，又改名為龑。八月，燕王劉仁恭的兒子劉守光即位稱帝，國號大燕，改年號為應天元年。
壬申年二年二月，湖州道場山如訥禪師，在山上搭建茅庵，以老虎為伴。如訥是湖州人，他繼承了翠微無學禪師的法脈，無學禪師繼承了丹霞然的法脈，丹霞然禪師繼承了石頭希遷禪師的法脈。趙、燕（應天二年），晉（天祐九年），岐王（天祐九年）。
【English Translation】 English version He treated (Zen Master Xuefeng Cun) with the respect due to a teacher. He had over eight hundred fellow students. He passed away in the eleventh month of the second year of Kaiping during the Liang Dynasty, at the age of seventy-five. The ruler of Min built a pagoda for him. The master inherited the Dharma lineage of Zen Master Xuefeng Cun.
In the tenth month of the third year of Kaiping, in the year JiSi, Wang Zongbian, the prefect of Shuzhou, claimed illness and closed his doors. The ruler of Shu suspected him of being arrogant about his merits and harboring resentment. He was offered the position of Grand Guardian of Inspection, but he refused. He said to others, 'An honest person is content and does not worry, while a greedy person worries and is never satisfied. I, a humble person, have reached this position, which is enough. How can I seek advancement without end?' The ruler of Shu praised his ambition. Prince of Zhao, Prince of Yan, Prince of Jin (Tianyou 6th year), Prince of Qi (Tianyou 6th year), Wuyue, Chu, Jingnan, Huainan (Tianyou 6th year), Min, Shu Wang Jian (Wucheng 2nd year), Nanping.
In the year GengWu, the fourth year of Kaiping.
Supplement to the Baolin Biography. The ascetic monk Weijing of Nanyue collected the opportunities of masters since the Guanghua era of Emperor Zhaozong of Tang, and compiled four volumes of the 'Supplement to the Baolin Biography'. Prince of Zhao, Prince of Yan, Prince of Jin (Tianyou 7th year), Prince of Qi (Tianyou 7th year), Wuyue, Chu, Jingnan, Huainan (Tianyou 7th year), Min, Shu (Wucheng 3rd year), Nanping.
In the year XinWei, the first year of Qianhua, 龑 (Yan, personal name of Liu Yan). Zhao (Wang Rong), Yan (Emperor's throne, Yingtian 1st year), Prince of Jin (Tianyou 8th year), Prince of Qi (Tianyou 8th year), King of Wuyue, Chu, Jingnan, Huainan Wu (Tianyou 8th year), Min, Shu, Nanping (Liu Yan).
In the third month, Liu Yin, the military governor of Jinghai and Prince Xiang of Nanping, passed away. His younger brother, Liu Yan, succeeded to his position, later changing his name to Gong, and then to 龑. In the eighth month, Liu Shouguang, the son of Liu Rengong, the Prince of Yan, ascended the throne and declared himself emperor, establishing the state of Da Yan and changing the era name to Yingtian 1st year.
In the second month of the second year of Renshen, Zen Master Rune of Daochang Mountain in Huzhou, built a hermitage on the mountain and lived with tigers. Rune was a native of Huzhou. He inherited the Dharma lineage of Zen Master Cuiwei Wuxue, who inherited the Dharma lineage of Danxia Ran, who inherited the Dharma lineage of Zen Master Shitou Xiqian. Zhao, Yan (Yingtian 2nd year), Jin (Tianyou 9th year), Prince of Qi (Tianyou).
九年 吳越王 楚 荊南 淮南吳 天祐九年 閩 蜀 永平二年 南平
二月帝疾增甚。誅戮無常。又議出征。從官多畏憚。帝長子郴王友裕早卒。次假子搏王友文帝特愛之。郢王友圭心不平。帝出友圭為萊州刺史。友圭微行入左龍虎軍。見統軍韓勍以情告之。勍以牙兵五百人從友圭。雜控鶴士入伏禁中。中夜斬關入至寢殿。友圭僕伕馮廷諤刺帝。秘不發喪。矯詔稱。朕躬危殆宜令友圭權主軍國之務。發喪即皇帝位。乾化三年正月改元鳳歷。是時均王友貞處大梁討友圭。友圭自度不免。令馮廷諤先殺妻張氏次殺己。廷諤亦自剄。均王即位於大梁。稱乾化三年。
均王
太祖第三子。初名友貞。封均王。鎮大梁。汴州也。乾化三年正月誅大逆友圭。遂即皇帝位。于大梁就都之。追廢友圭為庶人。三月帝更名锽。久之又名瑱。在位十一年。壽三十六歲。謚曰末帝 乾化(又二)貞明(六)龍德(三)。
癸酉乾化三年。趙 燕 應天三年 晉 天祐十年 岐王 天祐十年 吳越王 楚 荊南 淮南吳 天祐十年 閩王 蜀 永平三年 南平
金光明道場 杭州瑞應幼璋禪師。請吳越王每年于天臺山建金光明道場。諸郡黑白大會。逾月而散。光明大會始於師也。
甲戌乾
【現代漢語翻譯】 現代漢語譯本 九年 吳越王（Wuyue King） 楚（Chu） 荊南（Jingnan） 淮南吳（Huainan Wu） 天祐（Tianyou）九年 閩（Min） 蜀（Shu） 永平（Yongping）二年 南平（Nanping）
二月，皇帝病情加重，誅殺變得沒有規律，又商議出兵征討，隨從官員大多畏懼。皇帝長子郴王友裕（Youyu, Prince of Chen）早逝，次子假子搏王友文（Youwen, Prince of Bo）皇帝特別寵愛他。郢王友圭（Yougui, Prince of Ying）心中不平。皇帝派友圭擔任萊州刺史。友圭私下進入左龍虎軍，向統軍韓勍（Han Qing）告知實情。韓勍率領五百名牙兵跟隨友圭，混雜著控鶴士潛入皇宮禁地。半夜斬斷關卡進入寢殿。友圭的僕人馮廷諤（Feng Ting'e）刺殺了皇帝。秘不發喪，假傳聖旨稱：『朕身體危殆，應令友圭暫時代管軍國事務。』發喪后，友圭即皇帝位，乾化（Qianhua）三年正月改元鳳歷（Fengli）。當時均王友貞（Youzhen, Prince of Jun）在大梁（Daliang）討伐友圭。友圭自知難逃一死，命令馮廷諤先殺死妻子張氏（Zhangshi），然後殺自己，馮廷諤也自刎而死。均王在大梁即位，沿用乾化三年。
均王
太祖第三子，最初名叫友貞，被封為均王，鎮守大梁，也就是汴州。乾化三年正月，誅殺了大逆不道的友圭，於是即皇帝位，在大梁定都。追廢友圭為庶人。三月，皇帝改名為锽（Huang），不久又改名為瑱（Tian）。在位十一年，享年三十六歲，謚號為末帝（Mo Di）。年號為乾化（二年），貞明（Zhenming，六年），龍德（Longde，三年）。
癸酉年，乾化三年。趙（Zhao） 燕（Yan） 應天（Yingtian）三年 晉（Jin） 天祐十年 岐王（Qi King） 天祐十年 吳越王 楚 荊南 淮南吳 天祐十年 閩王 蜀 永平三年 南平
金光明道場（Jin Guangming Taochang） 杭州瑞應幼璋禪師（Ruiying Youzhang Chanshi of Hangzhou）請吳越王每年在天臺山（Tiantai Mountain）建立金光明道場，各郡僧俗大會，一個月后解散。光明大會（Guangming Dahui）始於這位禪師。
甲戌年，乾
【English Translation】 English version Nine years, Wuyue King, Chu, Jingnan, Huainan Wu, Tianyou nine years, Min, Shu, Yongping two years, Nanping.
In February, the emperor's illness worsened, and executions became erratic. He also discussed launching a military expedition, which was feared by many officials. The emperor's eldest son, Youyu (Prince of Chen), died early. The emperor especially favored his second son, the adopted son Youwen (Prince of Bo). Yougui (Prince of Ying) felt resentful. The emperor sent Yougui to serve as the prefect of Laizhou. Yougui secretly entered the Left Dragon Tiger Army and informed the commander Han Qing of the situation. Han Qing led five hundred elite soldiers to follow Yougui, mixed with palace guards, and sneaked into the forbidden palace. In the middle of the night, they broke through the gates and entered the imperial bedchamber. Yougui's servant, Feng Ting'e, assassinated the emperor. The death was kept secret, and a false edict was issued, stating: 'My health is critical, and Yougui should temporarily manage military and state affairs.' After the announcement of the death, Yougui ascended the throne. In the first month of Qianhua three years, the era name was changed to Fengli. At that time, Youzhen (Prince of Jun) was in Daliang, suppressing Yougui. Knowing that he could not escape death, Yougui ordered Feng Ting'e to first kill his wife, Zhangshi, and then kill himself. Feng Ting'e also committed suicide. Youzhen ascended the throne in Daliang, continuing the era name of Qianhua three years.
Prince of Jun
The third son of Emperor Taizu, originally named Youzhen, was enfeoffed as the Prince of Jun and garrisoned Daliang, which is Bianzhou. In the first month of Qianhua three years, he executed the rebellious Yougui and then ascended the throne, establishing the capital in Daliang. He posthumously demoted Yougui to a commoner. In March, the emperor changed his name to Huang, and later to Tian. He reigned for eleven years and died at the age of thirty-six, with the posthumous title of Mo Di (Last Emperor). The era names were Qianhua (2 years), Zhenming (6 years), and Longde (3 years).
Guiyou year, Qianhua three years. Zhao, Yan, Yingtian three years, Jin, Tianyou ten years, Qi King, Tianyou ten years, Wuyue King, Chu, Jingnan, Huainan Wu, Tianyou ten years, Min King, Shu, Yongping three years, Nanping.
Jin Guangming Taochang (Golden Light Sutra Ritual Site). Zen Master Ruiying Youzhang of Hangzhou requested the Wuyue King to establish a Jin Guangming Taochang at Tiantai Mountain every year. A large gathering of monks and laypeople from various prefectures took place, dispersing after a month. The Guangming Dahui (Great Assembly of Light) originated with this Zen master.
Jiaxu year, Qian
化四年正月。晉主既克燕。以練𥿊(習著反)劉仁恭並守光。凱歌入晉陽。獻于太廟斬守光。械仁恭至代州。祭先王墓斬之。趙 燕 晉滅之 晉 天祐十一年 岐王 天祐十一年 吳越王 楚 荊南 淮南吳天祐十一年 閩 蜀 永平四年 南平
舒州投子山禪師。名大同。本州懷寧劉氏子。幼歲依洛下保唐寺滿禪師出家。初習安般觀。次閱華嚴發明性海。謁翠微學禪師頓悟宗旨。由是故意周遊。后從故里隱投子山。結茅而居。至是乾化四年四月六日入寂。敕謚慈濟大師。師嗣翠微學禪師。
乙亥貞明元年。趙 晉王 天祐十二年 岐王 天祐十二年 吳越王 楚 荊南 淮南吳天祐十二年 閩 蜀 永平五年 南平
丙子貞明二年 契丹太祖阿保機神冊元年。趙 晉王 天祐十三年 岐王 天祐十三年 吳越王 楚 荊南 淮南吳天祐十三年 閩王 蜀 通正元年 南平
契丹
鮮卑山之遺種在商。高宗之伐鬼方者是也。自梁末帝貞明二年太祖阿保機稱帝建國立年。傳嗣凡九主在位首末二百一十五年。實歷二百單九年(遼志)。太祖皇帝諱億番。名阿保機。乃斡里小子也。父斡里為夷離巾。猶中國刺史也。先是契丹部落分而為八。各有大人相與推約一人為王。
【現代漢語翻譯】 現代漢語譯本：
乾化四年正月，晉王攻克燕國，將練𥿊（liàn xí，練習）和劉仁恭一同押解，因為他們曾共同守衛劉守光。晉軍凱旋進入晉陽，將劉守光獻于太廟並斬首。將劉仁恭用刑具押送到代州，在先王墓前斬首。趙國、燕國被晉國滅亡。晉國沿用天祐十一年年號。岐王沿用天祐十一年年號。吳越王、楚國、荊南、淮南吳國沿用天祐十一年年號。閩國、蜀國沿用永平四年年號。南平國。
舒州投子山禪師，法名大同，是本州懷寧人劉氏之子。年幼時在洛陽保唐寺跟隨滿禪師出家。最初學習安般觀（ānbān guān，一種禪修方法），後來閱讀《華嚴經》而領悟了自性的深奧。拜訪翠微學禪師后頓悟禪宗宗旨。因此有意四處遊歷，後來回到故鄉隱居在投子山，結茅屋而居。在乾化四年四月六日圓寂。朝廷追諡為慈濟大師。禪師是翠微學禪師的法嗣。
乙亥年，貞明元年，趙國、晉王沿用天祐十二年年號。岐王沿用天祐十二年年號。吳越王、楚國、荊南、淮南吳國沿用天祐十二年年號。閩國、蜀國沿用永平五年年號。南平國。
丙子年，貞明二年，契丹太祖阿保機神冊元年。趙國、晉王沿用天祐十三年年號。岐王沿用天祐十三年年號。吳越王、楚國、荊南、淮南吳國沿用天祐十三年年號。閩王。蜀國沿用通正元年年號。南平國。
契丹
是鮮卑山的遺族，在商朝時被稱為鬼方，高宗征伐的就是他們。從梁末帝貞明二年，太祖阿保機稱帝建國開始紀年。傳位給後代共九位君主，在位時間總共二百一十五年。實際經歷了二百零九年（《遼志》記載）。太祖皇帝，諱億番，名叫阿保機，是斡里的小兒子。他的父親斡里擔任夷離巾（yí lí jīn，官名），相當於中國的刺史。起初，契丹部落分為八個部分，每個部分都有大人互相推舉一人為王。
【English Translation】 English version:
In the first month of the fourth year of Qianhua, the Prince of Jin conquered the Yan state, escorting Lian 𥿊 (liàn xí, to practice) and Liu Rengong together, as they had jointly defended Liu Shouguang. The Jin army triumphantly entered Jinyang, presenting Liu Shouguang to the ancestral temple and beheading him. Liu Rengong was brought in shackles to Daizhou, where he was beheaded before the tombs of the former kings. The Zhao and Yan states were destroyed by the Jin. The Jin continued to use the Tianyou eleventh year era name. The Prince of Qi continued to use the Tianyou eleventh year era name. The Kings of Wuyue, Chu, Jingnan, and the Wu state of Huainan continued to use the Tianyou eleventh year era name. The Min and Shu states continued to use the Yongping fourth year era name. Nanping state.
The Chan Master of Touzi Mountain in Shuzhou, named Datong, was a native of Huaining, from the Liu family of this prefecture. In his youth, he left home to become a monk under Chan Master Man at Baotang Temple in Luoyang. Initially, he studied Ānban Guan (ānbān guān, a meditation method), and later, after reading the Avatamsaka Sutra, he realized the profoundness of self-nature. After visiting Chan Master Cuiwei Xue, he had a sudden enlightenment of the Zen school's tenets. Therefore, he intentionally traveled around, later returning to his hometown and living in seclusion on Touzi Mountain, dwelling in a thatched hut. He passed away on the sixth day of the fourth month of the fourth year of Qianhua. The court posthumously conferred upon him the title of Compassionate and Beneficent Great Master. The Chan Master was a Dharma heir of Chan Master Cuiwei Xue.
In the year Yihai, the first year of Zhenming, the Zhao state and the Prince of Jin continued to use the Tianyou twelfth year era name. The Prince of Qi continued to use the Tianyou twelfth year era name. The Kings of Wuyue, Chu, Jingnan, and the Wu state of Huainan continued to use the Tianyou twelfth year era name. The Min and Shu states continued to use the Yongping fifth year era name. Nanping state.
In the year Bingzi, the second year of Zhenming, the first year of the Shence era of Abaoji, the Taizu of the Khitan. The Zhao state and the Prince of Jin continued to use the Tianyou thirteenth year era name. The Prince of Qi continued to use the Tianyou thirteenth year era name. The Kings of Wuyue, Chu, Jingnan, and the Wu state of Huainan continued to use the Tianyou thirteenth year era name. The King of Min. The Shu state continued to use the Tongzheng first year era name. Nanping state.
The Khitan
They are the remnants of the Xianbei Mountains, known as Guifang during the Shang Dynasty, whom Gaozong campaigned against. From the second year of Zhenming under the Liang Dynasty's last emperor, when Taizu Abaoji declared himself emperor and established the state, they passed the throne to nine rulers, reigning for a total of two hundred and fifteen years. In reality, they existed for two hundred and nine years (according to the 'Liao Zhi'). The Taizu Emperor, whose personal name was Yifan, was named Abaoji, and was the youngest son of Woli. His father, Woli, served as Yilijin (yí lí jīn, an official title), equivalent to a Chinese prefectural governor. Initially, the Khitan tribes were divided into eight parts, each with elders who mutually elected one person as king.
建旗鼓以號令諸部。每三年則以次相代。及阿保機為王尤雄。勇恃其強不肯受代。五姓奚及七姓室韋咸服屬之。擊黃頭室韋還七部劫之於境上求如約。阿保機曰。我為王九年。得漢人多請師種落居古漢城。與漢人守之自為一部。七部許之古漢城者拓跋魏之滑鹽縣也。地宜五穀。有鹽池之利。其後阿保機擊滅七部併爲一國。又北伐室韋女真。西取突厥故地。擊奚滅之。復立奚王使契丹監其兵。東北諸夷皆畏服之。初唐懿宗咸通末年有習爾者為王。土宇始大。其後欽德為王。乘中原多故時人侵邊。燕帝劉守光末年衰困。遣參軍韓延徽求援于契丹。契丹主怒其不拜。留之久乃禮而用之。延徽始教契丹。建牙開府。築城廓立市裡。以處漢人。使各有配耦墾蓻荒田。契丹由此威盛強大。至是貞明二年。阿保機始自稱皇帝。國號大契丹。年曰神冊。國人謂之天皇王。姓耶律氏。以妻述律氏為皇后。置百官。治國十一年。卒于夫余城。謚曰太祖。
布袋和尚。名契此。示跡明州奉化縣。常以杖荷一布袋攜破席。凡供身之具盡貯袋中。入市見物則乞。或醯醢魚菹。才接入口分少許投囊中。時號長汀子。至是貞明二年三月三日坐于岳林寺廊下說偈曰。彌勒真彌勒。分身千百億。時時示時人。時人自不識。偈已安然而化。其後他州復
【現代漢語翻譯】 現代漢語譯本：阿保機建立旗鼓來號令各個部落。按照約定，每三年各部輪流執政。等到阿保機當上可汗，他依仗自己雄壯勇猛，不肯接受輪換。五姓奚和七姓室韋都歸順依附了他。阿保機攻打黃頭室韋返回時，七個部落在邊境上攔截他，要求他按照約定輪換執政。阿保機說：『我當可汗九年了，得到了很多土地，請允許我把我的部族安置在古漢城，讓他們和你們一起守衛那裡，自成一個部落。』七個部落同意了。古漢城是拓跋魏時期的滑鹽縣，那裡土地適合種植五穀，有鹽池的利益。後來，阿保機攻打併消滅了七個部落，將他們合併爲一個國家。他又向北征討室韋和女真，向西奪取突厥的故地，攻打奚並將其滅亡。之後又重新立了一個奚王，讓契丹人監督他的軍隊。東北的各個少數民族都畏懼並臣服於他。最初，在唐懿宗咸通末年，有個叫習爾的人當上了可汗，他的領土開始擴大。後來欽德當上可汗，趁著中原地區多事的時候，多次侵犯邊境。燕地的皇帝劉守光晚年衰弱困頓，派遣參軍韓延徽向契丹求援。契丹主因為劉守光沒有行拜禮而生氣，將韓延徽扣留了很久，之後才以禮相待並重用他。韓延徽開始教導契丹人，建立牙帳，開設府署，修築城郭，設立市場和里巷，用來安置漢人。讓他們各自婚配，開墾荒地。契丹因此變得威望顯赫，強大起來。到了貞明二年，阿保機開始自稱皇帝，國號為大契丹，年號為神冊。國人稱他為天皇王，姓耶律氏，立妻子述律氏為皇后，設定各種官職。治理國家十一年，在夫余城去世，謚號為太祖。 布袋和尚，名叫契此（Qici）。在明州奉化縣顯現事蹟。經常用手杖挑著一個布袋，帶著破席。凡是用來維持生活的器具都裝在布袋里。進入市場，見到什麼東西就乞討。有時是醋、肉醬、醃魚等食物，剛一接觸到嘴，就分出少許放到布袋里。當時人們稱他為長汀子（Changtingzi）。到了貞明二年三月初三，他坐在岳林寺的走廊下說偈語：『彌勒真彌勒（Mile），分身千百億。時時示時人，時人自不識。』說完偈語后，安然而逝。之後，在其他州又有人見到他。
【English Translation】 English version: A Baoji established flags and drums to command the various tribes. According to the agreement, each tribe would take turns governing every three years. When A Baoji became Khan, relying on his strength and bravery, he refused to accept the rotation. The Five-Surnamed Xi and the Seven-Surnamed Shiwei all submitted and became attached to him. When A Baoji attacked the Yellow-Headed Shiwei and returned, the seven tribes intercepted him at the border, demanding that he rotate governance according to the agreement. A Baoji said, 'I have been Khan for nine years and have obtained much land. Please allow me to settle my tribe in the ancient Han city and let them guard it together with you, forming a separate tribe.' The seven tribes agreed. The ancient Han city was Huayan County of the Tuoba Wei period, where the land was suitable for growing grains and there were salt lake benefits. Later, A Baoji attacked and destroyed the seven tribes, merging them into one country. He then campaigned north against the Shiwei and Nüzhen, and west to seize the former lands of the Turks, attacking and destroying the Xi. Afterwards, he re-established a Xi king, allowing the Khitans to supervise his army. The various northeastern ethnic groups all feared and submitted to him. Initially, at the end of the Xiantong era of Emperor Yizong of the Tang Dynasty, a man named Xi'er became Khan, and his territory began to expand. Later, Qin De became Khan, taking advantage of the troubles in the Central Plains to repeatedly invade the border. Liu Shouguang, the Emperor of Yan, was weak and distressed in his later years, and sent the military advisor Han Yanhui to seek help from the Khitans. The Khitan ruler was angry that Liu Shouguang did not perform the bowing ceremony, detained Han Yanhui for a long time, and then treated him with courtesy and employed him. Han Yanhui began to teach the Khitans, establishing a yamen, opening government offices, building city walls, and establishing markets and neighborhoods to settle the Han people. He allowed them to marry and cultivate wasteland. The Khitans thus became prestigious and powerful. In the second year of Zhenming, A Baoji began to call himself Emperor, with the state name of Great Khitan and the reign title of Shence. The people of the country called him the Heavenly Emperor King, with the surname Yelu. He made his wife, Shulü, empress, and established various official positions. He ruled the country for eleven years and died in Fuyu City, with the posthumous title of Taizu. The Cloth Bag Monk, named Qici (契此), manifested his traces in Fenghua County, Mingzhou. He often carried a cloth bag on a staff and a broken mat. All the utensils for maintaining his life were stored in the bag. When he entered the market, he begged for whatever he saw. Sometimes it was vinegar, meat sauce, or pickled fish. As soon as it touched his mouth, he would divide a small amount and put it in the bag. At that time, people called him Changtingzi (長汀子). On the third day of the third month of the second year of Zhenming, he sat in the corridor of Yuelin Temple and said a verse: 'Maitreya, the true Maitreya (彌勒), manifests hundreds of billions of bodies. He shows himself to people at all times, but people do not recognize him.' After saying the verse, he passed away peacefully. Later, people saw him again in other states.
見其負囊而行。競圖其像而奉祀之。
丁丑貞明三年 契丹神冊二年。南平劉巖即皇帝位於番隅。國號大越。改元乾亨。次年冬十一月郊天。改國號曰漢(司馬通鑑)。趙 晉王 天祐十四年 岐王 天祐十四年 吳越王 楚 荊南 淮南吳天祐十四年 閩 蜀帝 天漢元年 漢即帝位 乾亨元年
戊寅貞明國年 契丹阿保機神冊三年。 趙 晉王 天祐十五年 岐王 天祐十五年 吳趙王 楚 荊南 淮南吳天祐十五年 閩 蜀帝 光太元年 漢 乾亨元年
蜀帝太子衍立。三月吳越王镠初立元帥府置官屬。淮南吳以徐知誥為淮南節度行軍副使。知誥事吳主盡恭。知誥以宋齊丘為謀主。
龍湖 邵武龍湖禪師。名普聞。唐僖宗第二子也。幼不茹葷。長無經世意。僖宗鍾愛之。僖宗中和元年黃巢亂。帝幸蜀。親王宗室皆逃亡。師斷髮逸游。謁石霜諸禪師問。如何是教外別傳。諸曰待案山點頭。即向汝道。師因省悟。依止數年乃請遊山。諸曰。逢干即止。遇陳便住。遂辭行過邵武抵大幹。遙望山顛郁然深秀問父老。彼有居者否。老曰有一陳嗣者。久隱其中。師至嗣遂分坐同住。師廬茅谷口。陳乃去之。庵址存焉。其寶乘禪院者師茅廬基也。僖宗文德元年三月。師乃擲錫杖于山
【現代漢語翻譯】 看見他揹著布袋行走，人們爭相描繪他的畫像並供奉他。
丁丑年，貞明三年（917年），契丹神冊二年。南平的劉巖在番禺稱帝，國號大越，改元乾亨。次年冬十一月在郊外祭天，改國號為漢（司馬光《資治通鑑》）。趙：晉王，天祐十四年。岐王，天祐十四年。吳越王。楚。荊南。淮南吳，天祐十四年。閩。蜀帝，天漢元年。漢即帝位，乾亨元年。
戊寅年，貞明四年（918年），契丹阿保機神冊三年。趙：晉王，天祐十五年。岐王，天祐十五年。吳：趙王。楚。荊南。淮南吳，天祐十五年。閩。蜀帝，光太元年。漢，乾亨元年。
蜀帝太子王衍即位。三月，吳越王錢镠初次設立元帥府，設定官屬。淮南吳以徐知誥為淮南節度行軍副使。徐知誥侍奉吳主非常恭敬。徐知誥任用宋齊丘為謀主。
龍湖：邵武龍湖禪師，名普聞。是唐僖宗的第二個兒子。從小不吃葷，長大后沒有治理世事的意願。僖宗非常寵愛他。僖宗中和元年，黃巢作亂，皇帝逃往蜀地，親王宗室都逃亡了。禪師剃髮后四處遊歷。拜訪石霜等禪師，問道：『如何是教外別傳？』禪師們說：『等待案山點頭，就告訴你。』禪師因此有所領悟。依止數年後請求遊山。禪師們說：『遇到干就停止，遇到陳就住下。』於是辭別離開，經過邵武到達大幹。遙望山頂鬱鬱蔥蔥，非常秀麗，問當地父老：『那裡有人居住嗎？』父老說：『有一位名叫陳嗣的人，長期隱居在那裡。』禪師到達后，陳嗣便分席與他同住。禪師在茅谷口搭茅屋居住，陳嗣就離開了。茅庵的遺址還在。寶乘禪院就是禪師當初搭茅廬的地方。僖宗文德元年三月，禪師將錫杖擲向山中。
【English Translation】 Seeing him walking with a sack on his back, people competed to draw his image and worship it.
In the year Dingchou, the third year of Zhenming (917), the second year of the Qidan Shence. Liu Yan of Nanping ascended the throne in Panyu, establishing the state of Dayue and changing the era name to Qianheng. In the eleventh month of the following winter, he performed a suburban sacrifice to Heaven and changed the state name to Han (Sima Guang's Zizhi Tongjian). Zhao: Prince of Jin, Tianyou 14th year. Prince of Qi, Tianyou 14th year. King of Wuyue. Chu. Jingnan. Huainan Wu, Tianyou 14th year. Min. Emperor of Shu, Tianhan 1st year. Han ascended the throne, Qianheng 1st year.
In the year Wuyin, the fourth year of Zhenming (918), the third year of the Qidan Abaoji Shence. Zhao: Prince of Jin, Tianyou 15th year. Prince of Qi, Tianyou 15th year. Wu: Prince of Zhao. Chu. Jingnan. Huainan Wu, Tianyou 15th year. Min. Emperor of Shu, Guangtai 1st year. Han, Qianheng 1st year.
The crown prince Wang Yan of Shu ascended the throne. In the third month, Qian Liu (King of Wuyue) first established the Marshal's Office and appointed officials. Huainan Wu appointed Xu Zhigao as the Deputy Military Commissioner of Huainan. Xu Zhigao served the Lord of Wu with utmost respect. Xu Zhigao employed Song Qiqiu as his chief strategist.
Longhu: Chan Master Longhu of Shaowu, named Puwen. He was the second son of Emperor Xizong of Tang. He did not eat meat from a young age and had no intention of managing worldly affairs when he grew up. Emperor Xizong loved him very much. In the first year of Zhonghe during the reign of Emperor Xizong, Huang Chao rebelled, and the emperor fled to Shu. The princes and members of the imperial family all fled. The Chan Master shaved his head and traveled around. He visited Chan masters such as Shishuang and asked: 'What is the special transmission outside the teachings?' The Chan masters said: 'Wait until Anshan nods, and then I will tell you.' The Chan Master then had some understanding. After relying on them for several years, he requested to travel in the mountains. The Chan masters said: 'Stop when you encounter Gan, and stay when you encounter Chen.' So he bid farewell and left, passing through Shaowu and arriving at Dagan. Looking at the top of the mountain from afar, it was lush and beautiful. He asked the local elders: 'Is there anyone living there?' The elders said: 'There is a person named Chen Si who has been living in seclusion there for a long time.' When the Chan Master arrived, Chen Si shared his seat and lived with him. The Chan Master built a thatched hut at Maigukou, and Chen Si left. The site of the hut still exists. The Baocheng Chan Monastery is the site where the Chan Master first built his thatched hut. In the third month of the first year of Wende during the reign of Emperor Xizong, the Chan Master threw his tin staff into the mountain.
。杖止處建立道場。緇素向心遂成巨剎。一日有老人來前曰。我龍也。家於此山。行雨不職將有天罰。愿師救護。師曰。汝可易形來。俄一小蛇在座。師引之入凈瓶。良久風雷挾座山巒搖震。達且開霽。蛇自瓶出。老人來謝曰。非師法力則腥穢此地矣。觀師道場闕水。當以報德。遂斸地成穴。涌泉衍溢乃為一湖。在今半山是曰龍湖。至是貞明四年一日。師集眾僧曰。吾將他適。以院事付聰教二禪人。乃說偈曰。我逃世難來出家。宗師指示個歇處。住山領眾三十年。對人不欲輕分付。今日分明說似君。我斂目時齊聽取。既而跨虎凌晨抵信州開元寺。龍湖僧追之。師曰。山中已有聰禪師。吾不復歸矣。故龍湖無開山祖師塔。惟有跨虎庵基。為古今之證。敕謚圓覺禪師。五燈會元謂師示寂于龍湖殆非也。師嗣潭州石霜禪師慶諸。諸嗣道吾宗智。智嗣藥山儼禪師。諸吉州人。姓陳氏。
己卯貞明五年 契丹神冊四年。趙 晉王 天祐十六年 岐王 天保十六年 吳越王 楚 荊南 淮南吳 武義元年 閩 蜀衍 乾德元年 漢 乾亨元年
夏四月。淮南楊氏即吳國王位。改元武義。建宗廟社稷。置百官宮殿。文物皆用天子禮樂。
庚辰貞明六年 契丹神冊五年。趙 晉王 天祐十七年 岐王 天祐
【現代漢語翻譯】 現代漢語譯本： 在拄杖停止的地方建立道場。僧人和俗人一心向往，於是建成了巨大的寺廟。一天，一位老人來到師父面前說：『我是龍，家就在這座山裡。因為行雨不盡職，將要受到上天的懲罰，希望師父救護。』師父說：『你可以改變形體過來。』一會兒，一條小蛇出現在座位上。師父引導它進入凈瓶。過了很久，風雷交加，連座位和山巒都搖動震盪。不久之後，天氣放晴。蛇從瓶子里出來，老人前來感謝說：『如果不是師父的法力，我恐怕就要污穢這片土地了。』看到師父的道場缺少水源，我應當報答您的恩德。』於是挖掘地面成穴，泉水涌出，形成了一個湖泊。就在今天的半山，叫做龍湖。到了貞明四年的一天，師父召集眾僧說：『我將要到別處去，把寺院的事情交給聰教（聰禪師，教禪師）兩位禪人。』於是說了偈語：『我逃避世間的災難來出家，宗師指示我一個安歇的地方。住山帶領大眾三十年，對於人不敢輕易地交付。今天明白地告訴你們，我閉上眼睛的時候一起聽取。』之後，師父跨著老虎，凌晨到達信州開元寺。龍湖的僧人追趕他。師父說：『山中已經有聰禪師了，我不再回去了。』所以龍湖沒有開山祖師塔，只有跨虎庵的遺址，作為古今的見證。朝廷追諡為圓覺禪師。《五燈會元》說師父在龍湖圓寂，恐怕不是真的。師父是潭州石霜禪師慶諸（慶諸禪師）的法嗣，慶諸是道吾宗智（道吾宗智禪師）的法嗣，宗智是藥山儼禪師（藥山儼禪師）的法嗣。慶諸是吉州人，姓陳氏。 己卯貞明五年，契丹神冊四年。趙（趙國）的晉王（晉王），天祐十六年；岐王（岐國）的天保十六年；吳越王（吳越國）；楚（楚國）；荊南（荊南）；淮南吳（淮南吳國），武義元年；閩（閩國）；蜀衍（蜀國），乾德元年；漢（漢國），乾亨元年。 夏季四月，淮南楊氏即吳國王位，改年號為武義。建立宗廟社稷，設定百官宮殿，文物都使用天子的禮樂。 庚辰貞明六年，契丹神冊五年。趙（趙國）的晉王（晉王），天祐十七年；岐王（岐國），天祐（年號）
【English Translation】 English version: A monastery was established where the staff stopped. Monks and laypeople wholeheartedly turned to it, and thus a huge temple was built. One day, an old man came before the master and said, 'I am a dragon, and my home is in this mountain. Because I have not performed my duty of bringing rain properly, I am about to be punished by Heaven. I hope that the master will protect me.' The master said, 'You can change your form and come.' After a while, a small snake appeared on the seat. The master guided it into a clean bottle. After a long time, there was wind and thunder, and even the seat and the mountains shook and trembled. Soon after, the weather cleared up. The snake came out of the bottle, and the old man came to thank him, saying, 'If it were not for the master's Dharma power, I would have defiled this land.' Seeing that the master's monastery lacks water, I should repay your kindness.' So he dug a hole in the ground, and a spring gushed out, forming a lake. It is located in today's Banshan (Half Mountain), called Dragon Lake. On one day in the fourth year of Zhenming, the master gathered the monks and said, 'I am going to another place, and I will entrust the affairs of the monastery to the two Chan masters, Congjiao (Chan Master Cong, Chan Master Jiao).' Then he spoke a verse: 'I escaped the calamities of the world to become a monk. The master pointed out a place for me to rest. I have lived in the mountains and led the community for thirty years. I dare not lightly entrust it to others. Today I clearly tell you, listen together when I close my eyes.' After that, the master rode a tiger and arrived at Kaiyuan Temple in Xinzhou at dawn. The monks of Dragon Lake chased after him. The master said, 'Chan Master Cong is already in the mountain, I will not return.' Therefore, Dragon Lake does not have a founder's pagoda, only the site of the Tiger-Riding Hermitage, as a testimony of ancient and modern times. The imperial court posthumously conferred the title of Chan Master Yuanjue. The 'Wudeng Huiyuan' (Compendium of Five Lamps) says that the master passed away at Dragon Lake, which is probably not true. The master was a Dharma heir of Chan Master Qingshu (Chan Master Qingshu) of Shishuang Temple in Tanzhou, Qingshu was a Dharma heir of Daowu Zongzhi (Chan Master Daowu Zongzhi), and Zongzhi was a Dharma heir of Yaoshan Yan (Chan Master Yaoshan Yan). Qingshu was from Jizhou, with the surname Chen. In the fifth year of Zhenming (Jimao), the fourth year of Shence of the Khitan. The Prince of Jin (Prince of Jin) of Zhao (Zhao State), the sixteenth year of Tianyou; the sixteenth year of Tianbao of the Prince of Qi (Qi State); the King of Wuyue (Wuyue State); Chu (Chu State); Jingnan (Jingnan); Huainan Wu (Huainan Wu State), the first year of Wuyi; Min (Min State); Shu Yan (Shu State), the first year of Qiande; Han (Han State), the first year of Qianheng. In the fourth month of summer, Yang of Huainan ascended the throne of the King of Wu, and changed the reign title to Wuyi. He established ancestral temples and altars, set up hundreds of officials and palaces, and used the rites and music of the Son of Heaven for all cultural relics. In the sixth year of Zhenming (Gengchen), the fifth year of Shence of the Khitan. The Prince of Jin (Prince of Jin) of Zhao (Zhao State), the seventeenth year of Tianyou; the Prince of Qi (Qi State), Tianyou (reign title)
十七年 吳越王 楚 荊南 吳弟溥立 閩 蜀 乾德二年 漢 乾亨四年
辛巳龍德元年 契丹天贊元年。趙 晉王 天祐十八年 岐王 吳越王 楚 荊南 吳 順義元年 閩 蜀 乾德三 漢 乾亨十五年
壬年龍德二年 契丹天贊二年。趙 晉王 岐王 吳越王 楚 荊南 吳 順義二年 閩 蜀 乾德四年 漢 干享六年
越州鏡清順德怤禪師。得法于雪峰。吳越錢王尊其道德。請居天龍寺。又創龍冊寺以居師。學侶奔湊。由是吳越盛于玄學。晉高祖天福二年八月入寂。壽七十四。
癸未龍德三年。同光元年 契丹天贊三年。趙 唐即帝位同光元年 岐王 吳越王 楚 荊南 吳 順義三年 閩 蜀 乾德五年 漢 乾亨七年
春二月。梁帝遣使冊命吳越王錢镠為吳越國王。夏四月己巳。晉王李存勖即皇帝位於魏州牙城之南。國號大唐。改元同光。唐所有凡十三節度五十州。帥兵取梁。梁帝謂皇甫麟曰。李氏吾世仇理難降。首不可俟彼刀鋸。吾不能自裁。卿可斷吾首。麟泣遂弒梁帝。麟因自殺。十月唐帝入大梁。
右梁二主合一十六年而歸於唐。
唐
李姓。以土德王。都鄴。今彰德路古相州也。后遷都於洛陽。莊宗明
【現代漢語翻譯】 現代漢語譯本 十七年，吳越王（Wuyue King）是錢镠，楚（Chu）是馬殷，荊南（Jingnan）是高季興，吳（Wu）是楊溥即位。閩（Min）和蜀（Shu）沿用舊年號。後漢（Han）為乾德二年，南漢（Nan Han）為乾亨四年。
辛巳年，龍德元年，契丹（Khitan）天贊元年。趙（Zhao）是趙王，晉王（Jin King）是李存勖，天祐十八年，岐王（Qi King）是李茂貞，吳越王（Wuyue King）是錢镠，楚（Chu）是馬殷，荊南（Jingnan）是高季興，吳（Wu）是楊溥，順義元年，閩（Min）和蜀（Shu）沿用舊年號。後漢（Han）為乾德三年，南漢（Nan Han）為乾亨十五年。
壬年，龍德二年，契丹（Khitan）天贊二年。趙（Zhao）是趙王，晉王（Jin King）是李存勖，岐王（Qi King）是李茂貞，吳越王（Wuyue King）是錢镠，楚（Chu）是馬殷，荊南（Jingnan）是高季興，吳（Wu）是楊溥，順義二年，閩（Min）和蜀（Shu）沿用舊年號。後漢（Han）為乾德四年，南漢（Nan Han）為干享六年。
越州（Yue Zhou）鏡清順德怤禪師（Jingqing Shunde Fu Chanshi），得法于雪峰（Xuefeng）。吳越錢王（Wuyue Qian King）敬重他的道德，請他居住在天龍寺（Tianlong Temple），又建立龍冊寺（Longce Temple）供禪師居住，學徒們紛紛前來。因此吳越（Wuyue）玄學興盛。晉高祖（Jin Gaozu）天福二年八月圓寂，享年七十四歲。
癸未年，龍德三年，同光元年，契丹（Khitan）天贊三年。趙（Zhao）是趙王，唐（Tang）即帝位，同光元年，岐王（Qi King）是李茂貞，吳越王（Wuyue King）是錢镠，楚（Chu）是馬殷，荊南（Jingnan）是高季興，吳（Wu）是楊溥，順義三年，閩（Min）和蜀（Shu）沿用舊年號。後漢（Han）為乾德五年，南漢（Nan Han）為乾亨七年。
春季二月，梁帝（Liang Emperor）派遣使者冊封吳越王錢镠（Wuyue King Qian Liu）為吳越國王。夏季四月己巳日，晉王李存勖（Jin King Li Cunxu）在魏州（Wei Zhou）牙城之南即皇帝位，國號大唐（Da Tang），改元同光。唐（Tang）擁有十三節度五十州。率兵攻取梁（Liang）。梁帝（Liang Emperor）對皇甫麟（Huangfu Lin）說：『李氏（Li family）是我的世仇，按道理難以投降。頭顱不能等待他們的刀鋸。我不能自殺，你可以砍下我的頭。』皇甫麟（Huangfu Lin）哭泣著於是弒殺了梁帝（Liang Emperor）。皇甫麟（Huangfu Lin）因此自殺。十月，唐帝（Tang Emperor）進入大梁（Da Liang）。
右梁（Liang）二主合計十六年而歸於唐（Tang）。
唐（Tang）
李姓（Li family）。以土德王。都城在鄴（Ye），也就是現在的彰德路（Zhangde Road）古相州（Xiang Zhou）。後來遷都到洛陽（Luoyang）。莊宗（Zhuangzong）英明。
【English Translation】 English version Year 17, the Wuyue King (Wuyue King) was Qian Liu, Chu (Chu) was Ma Yin, Jingnan (Jingnan) was Gao Jixing, and Wu (Wu) was Yang Pu who ascended the throne. Min (Min) and Shu (Shu) continued to use the old reign titles. The Later Han (Han) was in the second year of Qiande, and the Southern Han (Nan Han) was in the fourth year of Qianheng.
The year of Xin Si, the first year of Longde, the first year of Tianzan of Khitan (Khitan). Zhao (Zhao) was the King of Zhao, the King of Jin (Jin King) was Li Cunxu, the eighteenth year of Tianyou, the King of Qi (Qi King) was Li Maozhen, the Wuyue King (Wuyue King) was Qian Liu, Chu (Chu) was Ma Yin, Jingnan (Jingnan) was Gao Jixing, Wu (Wu) was Yang Pu, the first year of Shunyi, Min (Min) and Shu (Shu) continued to use the old reign titles. The Later Han (Han) was in the third year of Qiande, and the Southern Han (Nan Han) was in the fifteenth year of Qianheng.
The year of Ren, the second year of Longde, the second year of Tianzan of Khitan (Khitan). Zhao (Zhao) was the King of Zhao, the King of Jin (Jin King) was Li Cunxu, the King of Qi (Qi King) was Li Maozhen, the Wuyue King (Wuyue King) was Qian Liu, Chu (Chu) was Ma Yin, Jingnan (Jingnan) was Gao Jixing, Wu (Wu) was Yang Pu, the second year of Shunyi, Min (Min) and Shu (Shu) continued to use the old reign titles. The Later Han (Han) was in the fourth year of Qiande, and the Southern Han (Nan Han) was in the sixth year of Qianheng.
Zen Master Jingqing Shunde Fu (Jingqing Shunde Fu Chanshi) of Yue Zhou (Yue Zhou) obtained the Dharma from Xuefeng (Xuefeng). King Qian of Wuyue (Wuyue Qian King) respected his virtue and invited him to reside in Tianlong Temple (Tianlong Temple), and also built Longce Temple (Longce Temple) for the Zen master to live in. Students flocked to him. As a result, metaphysics flourished in Wuyue (Wuyue). In the eighth month of the second year of Tianfu of Emperor Gaozu of Jin (Jin Gaozu), he passed away at the age of seventy-four.
The year of Guiwei, the third year of Longde, the first year of Tongguang, the third year of Tianzan of Khitan (Khitan). Zhao (Zhao) was the King of Zhao, Tang (Tang) ascended the throne, the first year of Tongguang, the King of Qi (Qi King) was Li Maozhen, the Wuyue King (Wuyue King) was Qian Liu, Chu (Chu) was Ma Yin, Jingnan (Jingnan) was Gao Jixing, Wu (Wu) was Yang Pu, the third year of Shunyi, Min (Min) and Shu (Shu) continued to use the old reign titles. The Later Han (Han) was in the fifth year of Qiande, and the Southern Han (Nan Han) was in the seventh year of Qianheng.
In the second month of spring, the Liang Emperor (Liang Emperor) sent an envoy to confer the title of King of Wuyue on Qian Liu, the King of Wuyue (Wuyue King Qian Liu). On the day of Jisi in the fourth month of summer, Li Cunxu, the King of Jin (Jin King Li Cunxu), ascended the throne as emperor south of the Yacheng of Weizhou (Wei Zhou), with the state title of Da Tang (Da Tang), and changed the era name to Tongguang. Tang (Tang) possessed thirteen jiedushi and fifty prefectures. He led troops to capture Liang (Liang). The Liang Emperor (Liang Emperor) said to Huangfu Lin (Huangfu Lin): 'The Li family (Li family) is my mortal enemy, and it is difficult to surrender in principle. The head cannot wait for their knives and saws. I cannot kill myself, you can cut off my head.' Huangfu Lin (Huangfu Lin) wept and then assassinated the Liang Emperor (Liang Emperor). Huangfu Lin (Huangfu Lin) then committed suicide. In October, the Tang Emperor (Tang Emperor) entered Da Liang (Da Liang).
The two rulers of Liang (Liang) together totaled sixteen years before returning to Tang (Tang).
Tang (Tang)
The Li family (Li family). Ruled with the virtue of earth. The capital was in Ye (Ye), which is now Xiang Zhou (Xiang Zhou) of Zhangde Road (Zhangde Road). Later, the capital was moved to Luoyang (Luoyang). Emperor Zhuangzong (Zhuangzong) was wise.
宗閔帝潞王
莊宗
諱存勖。本沙陀人。唐懿宗咸通九年賜其祖。姓李。名國昌。帝父名克用。破黃巢復京師功第一。拜河東節度使。累封晉王。薨存勖嗣王位。滅梁建國曰唐。追尊父王克用曰武皇帝。帝在位三年。壽三十五歲 同光(三)。
同光元年即癸未歲也。十月滅梁改元。十一月遷都洛陽。
甲申同光二年 契丹天贊四年。趙 秦王 茂貞薨 吳越王 楚 荊南 淮南吳 順義四年 閩 漢 乾德六年 蜀 乾亨八年
正月。岐王李茂貞遣子繼曮上表入貢稱臣。帝尊禮之改封秦王。四月秦忠敬王茂貞薨。子繼曮權知鳳翔軍府事。
魏府今大名路也。興化禪師。名存獎。本府人。帝詔入內。執弟子禮以事師。一日問曰。朕收復中原得一明珠。未有人酬價。師曰。請陛下珠看。帝以手舒幞頭腳。師曰。君王之寶誰敢酬價。帝悅賜紫衣師號。師皆不受。乃賜馬使乘之。墜地損一足。帝復賜醫。師喚院主與我做個木柺子。師接得繞院行。問僧曰。汝等還識老僧么。眾曰爭得不識和尚。師曰。跛腳法師說得行不得。至法堂令維那聲鐘眾集。師曰。還識老僧么。眾無對。師擲下柺子端坐而逝。敕謚廣濟禪師。師嗣臨濟玄禪師(傳燈錄)。
汝州寶應南院禪師名慧
【現代漢語翻譯】 現代漢語譯本 宗閔帝潞王
莊宗
名諱為存勖（Cunxu）。本是沙陀（Shatu）人。唐懿宗（Tang Yizong）咸通（Xiantong）九年，賜予其祖先姓李（Li），名國昌（Guochang）。莊宗的父親名為克用（Keyong），攻破黃巢（Huang Chao）並收復京師功勞最大，被授予河東節度使（Hedong Jiedushi），多次被封為晉王（Jin Wang）。克用去世后，存勖繼承王位。消滅梁朝（Liang Chao）后建立唐朝（Tang），追尊父親克用為武皇帝（Wu Huangdi）。莊宗在位三年，享年三十五歲，年號同光（Tongguang）（三年）。
同光元年即癸未年。十月，滅梁，改年號為同光。十一月，遷都洛陽（Luoyang）。
甲申年，同光二年，也是契丹（Qidan）天贊（Tianzhan）四年。趙（Zhao）秦王（Qin Wang）茂貞（Maozhen）去世。吳越王（Wuyue Wang），楚（Chu），荊南（Jingnan），淮南吳（Huainan Wu）順義（Shunyi）四年，閩（Min），漢（Han）乾德（Qiande）六年，蜀（Shu）乾亨（Qianheng）八年。
正月，岐王（Qi Wang）李茂貞（Li Maozhen）派遣兒子繼曮（Ji Yan）上表進貢稱臣。莊宗以禮相待，改封為秦王。四月，秦忠敬王（Qin Zhongjing Wang）茂貞去世，兒子繼曮暫代鳳翔軍府事。
魏府就是現在的大名路。興化禪師（Xinghua Chanshi），名存獎（Cunjiang），是魏府人。莊宗下詔讓他入宮，以弟子之禮侍奉他。一天，莊宗問道：『朕收復中原，得到一顆明珠，還沒有人能給出相應的價值。』禪師說：『請陛下將明珠拿出來看看。』莊宗用手舒展頭巾的兩個角。禪師說：『君王的寶物，誰敢給出價格呢？』莊宗很高興，賜予他紫衣和師號，禪師都拒絕了。於是賜給他馬讓他乘坐，（禪師）從馬上摔下來，摔斷了一條腿。莊宗又賜予醫生。禪師叫來院主，說：『給我做一個木枴杖。』禪師接過枴杖，繞著寺院行走，問僧人說：『你們還認識老僧嗎？』眾僧說：『怎麼會不認識和尚您呢？』禪師說：『跛腳法師說得好卻走不得。』到了法堂，讓維那敲鐘召集眾人。禪師說：『還認識老僧嗎？』眾人無言以對。禪師扔下枴杖，端坐而逝。朝廷追諡為廣濟禪師（Guangji Chanshi）。禪師是臨濟玄禪師（Linji Xuan Chanshi）的法嗣（《傳燈錄》）。
汝州（Ruzhou）寶應南院禪師（Baoying Nanyuan Chanshi），名慧（Hui）
【English Translation】 English version Emperor Zongmin, Prince of Lu
Emperor Zhuangzong
His personal name was Cunxu. He was originally a Shatuo person. In the ninth year of Xiantong during the reign of Emperor Yizong of Tang, his ancestor was granted the surname Li and the name Guochang. Emperor Zhuangzong's father was named Keyong, who made the greatest contribution in breaking Huang Chao's rebellion and recovering the capital. He was appointed as the Hedong Jiedushi and was repeatedly granted the title of Prince of Jin. After Keyong passed away, Cunxu inherited the title of Prince. After destroying the Liang Dynasty, he established the Tang Dynasty and posthumously honored his father Keyong as Emperor Wu. Emperor Zhuangzong reigned for three years and died at the age of thirty-five. The era name was Tongguang (three years).
The first year of Tongguang was the year Guiwei. In October, the Liang Dynasty was destroyed, and the era name was changed to Tongguang. In November, the capital was moved to Luoyang.
In the year Jiashen, the second year of Tongguang, it was also the fourth year of Tianzan of the Khitan. Zhao, the Prince of Qin, Maozhen, passed away. The King of Wuyue, Chu, Jingnan, the fourth year of Shunyi of Huainan Wu, Min, the sixth year of Qiande of Han, the eighth year of Qianheng of Shu.
In the first month, Li Maozhen, the Prince of Qi, sent his son Ji Yan to submit a memorial and pay tribute as a subject. Emperor Zhuangzong treated him with courtesy and re-appointed him as the Prince of Qin. In April, Maozhen, the Prince Zhongjing of Qin, passed away, and his son Ji Yan temporarily took charge of the affairs of the Fengxiang military government.
Wei Prefecture is now Daming Road. Chan Master Xinghua, named Cunjiang, was from Wei Prefecture. Emperor Zhuangzong issued an edict to summon him to the palace and served him with the etiquette of a disciple. One day, Emperor Zhuangzong asked: 'I have recovered the Central Plains and obtained a bright pearl, but no one has been able to offer a corresponding value.' The Chan Master said: 'Please, Your Majesty, show me the pearl.' Emperor Zhuangzong used his hand to unfold the two corners of his headscarf. The Chan Master said: 'Who dares to offer a price for the treasure of the monarch?' Emperor Zhuangzong was very pleased and bestowed upon him a purple robe and a monastic title, but the Chan Master refused them all. So he was given a horse to ride, but (the Chan Master) fell from the horse and broke a leg. Emperor Zhuangzong then sent a doctor. The Chan Master called the abbot and said: 'Make me a wooden crutch.' The Chan Master took the crutch and walked around the monastery, asking the monks: 'Do you still recognize this old monk?' The monks said: 'How could we not recognize you, Master?' The Chan Master said: 'The lame Dharma Master speaks well but cannot walk.' Upon reaching the Dharma Hall, he had the director ring the bell to gather the assembly. The Chan Master said: 'Do you still recognize this old monk?' No one answered. The Chan Master threw down the crutch, sat upright, and passed away. The court posthumously conferred the title of Chan Master Guangji. The Chan Master was a Dharma heir of Chan Master Linji Xuan (from the 'Transmission of the Lamp').
Chan Master Hui of Baoying Nanyuan Monastery in Ruzhou
颙河北人嗣興化獎。
乙酉同光三年 契丹天贊五年。淮南吳溥于石頭城建清涼寺。禮請悟宗住持。趙 秦 吳越王 楚 荊南 淮南吳 順義五年 閩 延翰嗣位 蜀王衍降唐以授孟知祥 漢 白龍元年
九月。帝以子魏王繼岌樞密使郭崇韜伐蜀。蜀主王衍輿櫬衘璧出降。孟知祥者字保盛。邢州龍岡人。樞密使郭崇韜于知祥有引薦舊恩。將行言于帝曰。孟知祥信厚有謀。此行得四川而求帥。無逾此人者。帝可之。大軍乃西行入散關倍道而進攻蜀降。崇韜乃以知祥為西川節度使鎮成都。明宗長興四年封蜀王。潞王清泰元年即皇帝位而殂。子昶嗣立。建元明德。國號蜀。至宋太祖乾德三年降於宋。合四十一年國除。
漢有白龍現於漢宮。漢主改元白龍。更名龔(司馬通鑑)。
明宗
諱亶。本名嗣源。北狄人。莊宗養以為子。從莊宗征伐。屢立大功。丙戌年正月。趙在禮反於鄴。莊宗命李嗣源討之。三月嗣源至鄴都。從馬直軍士張破敗作亂。兵逼中軍。嗣源叱問之。對曰。主上棄恩任威云克城之後盡坑魏搏之軍。我輩畏死耳。今眾議請主上帝河南。令公帝河北。嗣源泣諭之。眾軍不從。嗣源婿石敬塘曰。夫事成於果決而敗於猶豫。嗣源乃令安重誨移檄會兵。軍勢大盛。李紹榮
【現代漢語翻譯】 現代漢語譯本： 颙是河北人，繼承了興化獎的職位。 乙酉年，同光三年（公元925年），也是契丹天贊五年。淮南的吳溥在石頭城建造了清涼寺，禮請悟宗擔任住持。當時的局勢是：趙、秦、吳越王、楚、荊南、淮南吳（順義五年），閩（延翰繼承王位），蜀王衍向唐朝投降，唐朝將蜀地授予孟知祥。漢朝，白龍元年。 九月，後唐皇帝派兒子魏王繼岌和樞密使郭崇韜攻打蜀國。蜀國君主王衍抬著棺材，口銜玉璧出城投降。孟知祥（字保盛，邢州龍岡人）曾受樞密使郭崇韜的引薦，郭崇韜臨行前對皇帝說：『孟知祥為人忠厚且有謀略，這次出征如果需要有人鎮守四川，沒有比他更合適的人選了。』皇帝同意了。於是大軍向西進發，通過散關，加速進攻，蜀國投降。郭崇韜於是任命孟知祥為西川節度使，鎮守成都。後唐明宗長興四年，封孟知祥為蜀王。潞王清泰元年即位稱帝，不久去世，其子孟昶繼位，改年號為明德，國號為蜀。直到宋太祖乾德三年，向宋朝投降，共歷時四十一年，蜀國滅亡。 漢朝有白龍出現在漢宮，漢主因此改年號為白龍，並改名為龔（出自《司馬通鑑》）。 明宗 名諱為亶（dǎn），原名嗣源，是北狄人。後唐莊宗收養他為義子，跟隨莊宗征戰，屢立大功。丙戌年正月，趙在禮在鄴城反叛，莊宗命令李嗣源前去討伐。三月，李嗣源到達鄴都，跟隨他的馬直軍士張破敗發動叛亂，兵鋒直逼中軍。李嗣源斥責並詢問他們，他們回答說：『皇上背棄恩義，施行暴政，攻克城池后，將魏博的軍隊全部坑殺。我們害怕被殺啊。現在大家商議請您做河南的皇帝，讓皇上做河北的皇帝。』李嗣源哭著勸說他們，眾軍不聽。李嗣源的女婿石敬塘說：『事情的成功在於果斷，失敗在於猶豫。』李嗣源於是命令安重誨發佈檄文，召集軍隊，軍勢大盛。李紹榮
【English Translation】 English version: Yong was a native of Hebei, succeeding to the position of Xinghua Jiang. In the YiYou year, the third year of Tongguang (925 AD), also the fifth year of Qidan Tianzan. Wu Pu of Huainan built Qingliang Temple in Stone City, respectfully inviting Wuzong to be the abbot. The situation at the time was: Zhao, Qin, King of Wuyue, Chu, Jingnan, Huainan Wu (Shunyi 5th year), Min (Yanhan succeeded to the throne), King Wang Yan of Shu surrendered to the Tang Dynasty, and the Tang Dynasty granted the Shu region to Meng Zhixiang. Han Dynasty, Bailong first year. In September, the Later Tang Emperor sent his son, Wei King Ji'ji, and the Privy Councilor Guo Chongtao to attack Shu. The ruler of Shu, Wang Yan, carried a coffin and held a jade disc in his mouth to surrender. Meng Zhixiang (courtesy name Baosheng, from Longgang, Xingzhou) had been recommended by the Privy Councilor Guo Chongtao. Before departing, Guo Chongtao said to the emperor: 'Meng Zhixiang is loyal and resourceful. If someone is needed to guard Sichuan on this expedition, no one is more suitable than him.' The emperor agreed. Thus, the army marched west, passed through Sanguan Pass, and accelerated the attack, and Shu surrendered. Guo Chongtao then appointed Meng Zhixiang as the Jiedushi of Xichuan, garrisoning Chengdu. In the fourth year of Changxing during the reign of Emperor Mingzong of Later Tang, Meng Zhixiang was enfeoffed as the King of Shu. In the first year of Qingtai during the reign of King Lu, he ascended the throne and soon passed away. His son, Meng Chang, succeeded him, changing the era name to Mingde and the state name to Shu. It was not until the third year of Qiande during the reign of Emperor Taizu of Song that he surrendered to the Song Dynasty, lasting a total of forty-one years before the state was destroyed. In the Han Dynasty, a white dragon appeared in the Han palace, so the Han ruler changed the era name to Bailong and changed his name to Gong (from 'Zizhi Tongjian'). Emperor Mingzong His personal name was Dan, originally named Siyuan, was a Northern Di person. Emperor Zhuangzong of Later Tang adopted him as an adopted son, followed Zhuangzong in battles, and repeatedly made great achievements. In the first month of the Bingxu year, Zhao Zaili rebelled in Yecheng, and Zhuangzong ordered Li Siyuan to go and suppress it. In March, Li Siyuan arrived at Yedu, and Zhang Pobai, a soldier of the Machi army who followed him, launched a rebellion, with the spearhead directly at the central army. Li Siyuan rebuked and questioned them, and they replied: 'The emperor has abandoned kindness and implemented tyranny, and after conquering the city, he buried all the Weibo army alive. We are afraid of being killed. Now everyone is discussing asking you to be the emperor of Henan, and let the emperor be the emperor of Hebei.' Li Siyuan wept and persuaded them, but the soldiers did not listen. Shi Jingtang, Li Siyuan's son-in-law, said: 'The success of things lies in decisiveness, and failure lies in hesitation.' Li Siyuan then ordered An Chonghui to issue a proclamation and gather troops, and the military force greatly increased. Li Shaorong
請莊宗幸關東招撫之。駕至萬勝鎮。聞嗣源已據大梁。諸軍離叛。即命旋師歸入洛陽。四月從馬直指揮使郭從謙。不知睦王存義已死。欲奉之作亂。帥所部兵攻興教門。緣城而入。近臣宿將釋甲潛遁。獨李彥卿何福進王全斌等十餘人力戰。莊宗中流矢。鷹坊人善友扶莊宗自門樓下至絳霄殿廡下抽矢渴懣須臾殂。李彥卿等慟哭而去。左右皆散。善友焚帝尸。己丑嗣源入洛陽止於私第。拾莊宗骨于灰燼中而殯之。百官三上箋請嗣源監國許之。有司議即位禮。李紹真孔循以唐運盡宜自建國號。監國不從。吏部尚書李琪曰。若改國號則先帝遂為路人。梓官安所託乎。前代以旁支入繼多矣。宜用嗣子柩前即位之禮眾從之。監國乃于柩前即皇帝位。年已六十歲。改元天成。每夕于宮中焚香告天。愿早生聖人為生民主。天成二年春正月更名亶。在位八年。壽終六十七天成(四)長興(四)。
丙戌天成元年 契丹天贊六年。蜀禪月大師貫休是年卒。趙 鳳翔 繼曮 吳越國 寶正元年 楚 荊南 吳 順義六年 閩國延鈞天寶元年 蜀節度 孟知祥 漢 白龍二年
昭武節度王延翰自稱大閩國王。立宮殿置百官。威儀文物皆效天子之制。追尊其父王審知曰昭武王。是歲審知養子延稟弒延翰。眾推其弟延鈞為留
【現代漢語翻譯】 現代漢語譯本： 莊宗（Zhuangzong，人名）想去關東（Guandong，地名）安撫招降，於是駕臨萬勝鎮（Wanshengzhen，地名）。到達后，聽說李嗣源（Li Siyuan，人名）已經佔據大梁（Daliang，地名），各路軍隊紛紛叛離。莊宗立即下令班師回朝，返回洛陽（Luoyang，地名）。四月，從馬直指揮使郭從謙（Guo Congqian，人名）因為不知道睦王（Mu Wang，爵位）李存義（Li Cunyi，人名）已死，想要擁立他作亂，於是率領他的部隊攻打興教門（Xingjiaomen，地名）。叛軍沿著城墻攻入。莊宗身邊的近臣和老將都丟下盔甲，偷偷逃走。只有李彥卿（Li Yanqing，人名）、何福進（He Fujin，人名）、王全斌（Wang Quanbin，人名）等十幾個人奮力抵抗。莊宗中了流箭，鷹坊（Yingfang，官署名）的人善友（Shanyou，人名）扶著莊宗從門樓下到絳霄殿（Jiangxiaodian，地名）的走廊下，取出箭后，莊宗感到口渴，沒過多久就去世了。李彥卿等人痛哭而去，莊宗的侍從都四散逃走。善友焚燒了莊宗的屍體。己丑日，李嗣源進入洛陽，住在自己的私宅里。他從灰燼中撿起莊宗的遺骨，安葬了他。百官三次上書，請求李嗣源監國，李嗣源答應了。有關部門商議即位典禮。李紹真（Li Shaozhen，人名）、孔循（Kong Xun，人名）認為唐朝（Tang Dynasty，朝代名）氣數已盡，應該自己建立國號。監國李嗣源沒有同意。吏部尚書李琪（Li Qi，人名）說，如果更改國號，那麼先帝就成了路人，他的棺槨安放在哪裡呢？前代有很多以旁支入繼皇位的例子，應該按照嗣子在靈柩前即位的禮儀。大家聽從了他的建議。監國李嗣源於是就在莊宗的靈柩前即皇帝位，當時他已經六十歲了。改年號為天成（Tiancheng，年號）。每天晚上，李嗣源都在宮中焚香告天，希望早日生下聖人，為百姓做主。天成二年春正月，李嗣源改名為亶（Dan，人名）。他在位八年，享年六十七歲，年號為天成（四年）和長興（Changxing，年號）（四年）。 丙戌年，天成元年，契丹（Qidan，民族名）天贊（Tianzhan，年號）六年。蜀（Shu，地名）禪月大師（Chanyue Dashi，稱號）貫休（Guanxiu，人名）於該年去世。趙在鳳翔（Fengxiang，地名）繼曮（Ji Yan，人名）。吳越國（Wuyue Kingdom，政權名）使用寶正（Baozheng，年號）元年。楚（Chu，地名）、荊南（Jingnan，地名）、吳（Wu，地名）使用順義（Shunyi，年號）六年。閩國（Min Kingdom，政權名）延鈞（Yanjun，人名）使用天寶（Tianbao，年號）元年。蜀節度使（Shu Jiedushi，官職名）是孟知祥（Meng Zhixiang，人名）。漢（Han，地名）使用白龍（Bailong，年號）二年。 昭武節度使（Zhaowu Jiedushi，官職名）王延翰（Wang Yanhang，人名）自稱大閩國王（Da Min King，封號）。他設立宮殿，設定百官，威儀文物都效仿天子的制度。追尊他的父親王審知（Wang Shenzhi，人名）為昭武王（Zhaowu King，封號）。這年，王審知的養子王延稟（Wang Yanbing，人名）殺害了王延翰。眾人推舉王延翰的弟弟王延鈞（Wang Yanjun，人名）為留後（Liuhou，官職名）。
【English Translation】 English version: Emperor Zhuangzong (Zhuangzong, personal name) intended to pacify the Guandong (Guandong, place name) region and summoned its people to surrender, so he traveled to Wansheng Town (Wanshengzhen, place name). Upon arrival, he heard that Li Siyuan (Li Siyuan, personal name) had already occupied Daliang (Daliang, place name), and the various armies were rebelling. Zhuangzong immediately ordered the troops to return to Luoyang (Luoyang, place name). In the fourth month, Guo Congqian (Guo Congqian, personal name), the commander of the imperial horse guards, unaware that Prince Mu (Mu Wang, title) Li Cunyi (Li Cunyi, personal name) was dead, planned to instigate a rebellion by supporting him. He led his troops to attack Xingjiao Gate (Xingjiaomen, place name). The rebel forces entered along the city walls. The close officials and veteran generals around Zhuangzong abandoned their armor and secretly fled. Only Li Yanqing (Li Yanqing, personal name), He Fujin (He Fujin, personal name), Wang Quanbin (Wang Quanbin, personal name), and a dozen others fought valiantly. Zhuangzong was struck by a stray arrow. Shanyou (Shanyou, personal name), an attendant from the falconry (Yingfang, official department name), helped Zhuangzong from under the gate tower to the corridor of Jiangxiao Palace (Jiangxiaodian, place name), removed the arrow, and Zhuangzong, feeling thirsty, died shortly after. Li Yanqing and the others wept bitterly and left, and Zhuangzong's attendants scattered. Shanyou burned Zhuangzong's body. On the day of Jichou, Li Siyuan entered Luoyang and resided in his private residence. He collected Zhuangzong's bones from the ashes and buried them. The officials petitioned three times, requesting Li Siyuan to oversee the state affairs, which Li Siyuan accepted. The relevant departments discussed the enthronement ceremony. Li Shaozhen (Li Shaozhen, personal name) and Kong Xun (Kong Xun, personal name) believed that the Tang Dynasty (Tang Dynasty, dynasty name) was nearing its end and that a new dynasty should be established. Li Siyuan, the regent, did not agree. Li Qi (Li Qi, personal name), the Minister of Personnel, said, 'If we change the dynasty name, then the late emperor will become a stranger, and where will his coffin be placed? There have been many examples in previous dynasties of collateral relatives succeeding to the throne. We should follow the ceremony of a successor ascending the throne before the coffin.' Everyone agreed with his suggestion. The regent Li Siyuan then ascended the throne before Zhuangzong's coffin, at the age of sixty. He changed the reign title to Tiancheng (Tiancheng, reign title). Every night, Li Siyuan burned incense in the palace and prayed to Heaven, hoping for the early birth of a sage to rule the people. In the first month of the second year of Tiancheng, Li Siyuan changed his name to Dan (Dan, personal name). He reigned for eight years and died at the age of sixty-seven, during the Tiancheng (four years) and Changxing (Changxing, reign title) (four years) periods. In the year of Bingxu, the first year of Tiancheng, the sixth year of Tianzan (Tianzhan, reign title) of the Khitan (Qidan, ethnic group name). Chan Master Chanyue (Chanyue Dashi, title) Guanxiu (Guanxiu, personal name) of Shu (Shu, place name) passed away in this year. Zhao Ji Yan (Ji Yan, personal name) succeeded in Fengxiang (Fengxiang, place name). The Wuyue Kingdom (Wuyue Kingdom, regime name) used the first year of Baozheng (Baozheng, reign title). Chu (Chu, place name), Jingnan (Jingnan, place name), and Wu (Wu, place name) used the sixth year of Shunyi (Shunyi, reign title). Yan Jun (Yanjun, personal name) of the Min Kingdom (Min Kingdom, regime name) used the first year of Tianbao (Tianbao, reign title). The Jiedushi (Shu Jiedushi, official title) of Shu was Meng Zhixiang (Meng Zhixiang, personal name). Han (Han, place name) used the second year of Bailong (Bailong, reign title). Wang Yanhang (Wang Yanhang, personal name), the Zhaowu Jiedushi (Zhaowu Jiedushi, official title), proclaimed himself the King of Great Min (Da Min King, title). He established palaces, appointed officials, and imitated the system of the Son of Heaven in terms of ceremony and institutions. He posthumously honored his father, Wang Shenzhi (Wang Shenzhi, personal name), as the King of Zhaowu (Zhaowu King, title). In this year, Wang Yanbing (Wang Yanbing, personal name), the adopted son of Wang Shenzhi, assassinated Wang Yanhang. The people elected Wang Yanjun (Wang Yanjun, personal name), Wang Yanhang's younger brother, as Liuhou (Liuhou, official title).
后。
丁亥天成二年 契丹太祖阿保機殂 德光天顯元年。趙 鳳翔 吳越 寶正二年 楚建國 荊南 吳即帝位乾貞元年 閩 天寶二年 蜀 漢 白龍三年
契丹太祖崩于天贊六年秋七月。在位十一年。太宗立。諱德光。太祖第二子。母曰述律氏。治二十二年。立晉滅唐。改契丹曰大遼。嘗于所居大部落建天雄寺以奉佛。有契丹太祖阿保機像。
秋八月。楚王馬殷始建國。立宮殿置百官皆如天子。或微又改。其翰林學士曰文苑學士。知制誥曰知辭制。樞密院曰左右機要司。陛下稱之曰殿下。令曰教。
十一月淮南吳王楊氏即皇帝位。吳丞相徐溫卒。吳主以其子知誥都督中外諸軍事。知誥本姓李。唐昭宗乾寧二年。楊行密攻濠州。軍士掠徐州得之。生八歲。行密養以為子。行密長子渥憎之。行密謂其將徐溫曰。此兒質狀偉識頗異於人。吾度渥必不能容。今賜汝為子。溫名之曰知誥。知誥事溫勤孝過於諸子。溫是以愛之使掌家事。及長喜書善射。識度英性。行密謂溫曰。知誥俊傑諸將子皆不及也。至晉高祖天福二年受吳禪。
戊子天成三年 契丹天顯二年。趙 鳳翔 吳越 寶正三年 楚 荊南 高季興卒 吳 乾貞三年 閩延鈞 蜀孟氏 漢 大有元年
【現代漢語翻譯】 現代漢語譯本：
丁亥年，天成二年，契丹太祖阿保機去世，德光即位，改元天顯元年。趙地、鳳翔、吳越為寶正二年，楚國建國，荊南、吳國即帝位，改元乾貞元年，閩國為天寶二年，蜀國、漢國為白龍三年。
契丹太祖在天贊六年秋七月去世，在位十一年。太宗即位，名諱德光，是太祖的第二個兒子，母親是述律氏。統治二十二年，建立了晉朝，滅亡了唐朝，改契丹為大遼。曾經在居住的大部落建造天雄寺來供奉佛，寺內有契丹太祖阿保機的畫像。
秋季八月，楚王馬殷開始建國，設立宮殿，設定百官，都如同天子一般。有些細微之處又進行了更改。他的翰林學士稱為文苑學士，知制誥稱為知辭制，樞密院稱為左右機要司。臣下稱呼他為『殿下』，命令稱為『教』。
十一月，淮南吳王楊氏即皇帝位。吳國丞相徐溫去世。吳王讓他的兒子知誥都督中外諸軍事。知誥本姓李，唐昭宗乾寧二年，楊行密攻打濠州時，軍士從徐州掠奪了他，當時他八歲。楊行密收養他作為兒子。楊行密的長子楊渥憎恨他。楊行密對他的將領徐溫說：『這個孩子資質不凡，見識也異於常人，我估計楊渥一定不能容忍他。現在我把他賜給你做兒子。』徐溫給他取名為知誥。知誥侍奉徐溫非常勤勞孝順，超過了徐溫的親生兒子。徐溫因此很喜愛他，讓他掌管家事。長大后，知誥喜歡讀書，擅長射箭，見識英明果斷。楊行密對徐溫說：『知誥英俊傑出，各位將領的兒子都比不上他。』到了晉高祖天福二年，知誥接受了吳國的禪讓。
戊子年，天成三年，契丹為天顯二年。趙地、鳳翔、吳越為寶正三年，楚國、荊南，高季興去世，吳國為乾貞三年，閩國為延鈞，蜀國為孟氏，漢國為大有元年。
【English Translation】 English version:
In the year Dinghai, the second year of Tiancheng, Emperor Taizu Abaoji (Abaoji) of the Khitan passed away, and Dezong (Dezong) ascended the throne, changing the era name to the first year of Tianxian. Zhao, Fengxiang, and Wuyue were in the second year of Baozheng, the state of Chu was established, Jingnan and Wu ascended the throne, changing the era name to the first year of Qianzhen, Min was in the second year of Tianbao, and Shu and Han were in the third year of Bailong.
Emperor Taizu of the Khitan passed away in the seventh month of autumn in the sixth year of Tianzan, having reigned for eleven years. Emperor Taizong ascended the throne, whose personal name was De Guang (De Guang), the second son of Emperor Taizu, and his mother was from the Shulü (Shulu) clan. He ruled for twenty-two years, established the Jin dynasty, and destroyed the Tang dynasty, changing the name of Khitan to Great Liao. He once built the Tianxiong Temple (Tianxiong Temple) in the large tribe where he resided to enshrine the Buddha. There is a portrait of Emperor Taizu Abaoji of the Khitan in the temple.
In the eighth month of autumn, King Ma Yin (Ma Yin) of Chu began to establish his kingdom, setting up palaces and appointing hundreds of officials, all like the emperor. Some minor details were later changed. His Hanlin Academicians were called Literary Garden Academicians, the Drafter of Imperial Edicts was called the Drafter of Resignations, and the Privy Council was called the Left and Right Key Affairs Office. Subordinates addressed him as 'Your Highness', and his orders were called 'Instructions'.
In the eleventh month, Yang (Yang) of Wu in Huainan ascended the throne as emperor. Xu Wen (Xu Wen), the prime minister of Wu, passed away. The King of Wu appointed his son Zhigao (Zhigao) as the supreme commander of military affairs both inside and outside the capital. Zhigao's original surname was Li (Li). In the second year of Qianning during the reign of Emperor Zhaozong of Tang, Yang Xingmi (Yang Xingmi) attacked Haozhou, and soldiers plundered him from Xuzhou when he was eight years old. Yang Xingmi adopted him as his son. Yang Xingmi's eldest son, Yang Wo (Yang Wo), hated him. Yang Xingmi said to his general Xu Wen: 'This child has extraordinary qualities and his knowledge is different from others. I estimate that Yang Wo will not tolerate him. Now I bestow him upon you as your son.' Xu Wen named him Zhigao. Zhigao served Xu Wen diligently and filially, surpassing Xu Wen's own sons. Xu Wen therefore loved him and put him in charge of family affairs. As he grew older, Zhigao loved to read and was skilled in archery, with brilliant and decisive insights. Yang Xingmi said to Xu Wen: 'Zhigao is outstanding and talented, and none of the sons of the generals can compare to him.' In the second year of Tianfu during the reign of Emperor Gaozu of Jin, Zhigao received the abdication of Wu.
In the year Wuzi, the third year of Tiancheng, it was the second year of Tianxian for the Khitan. Zhao, Fengxiang, and Wuyue were in the third year of Baozheng, Chu and Jingnan, Gao Jixing (Gao Jixing) passed away, Wu was in the third year of Qianzhen, Min was in Yanjun, Shu was in the Meng (Meng) clan, and Han was in the first year of Dayou.
閩主延鈞度民二萬為僧。由是閩中多僧(見五代舊史閩世家) 是年十二月。荊南節度使高季興卒。命其子從誨權知軍府事。從誨上表求內附。詔以從誨為荊南節度使。
漳州羅漢院禪師。名桂琛。生常山李氏。隸本府萬歲寺無相大師披剃。登戒得法于玄沙備禪師。師秘重大法痛自韜晦。漳州牧王公請住城西石山地藏十餘年。遷止羅漢院。破垣敗簀。師處之恬如也。援法眼益。至是天成三年入寂。壽六十二。荼毗舍利建塔于院之西隅。敕謚真應禪師(傳燈錄)。
己丑天成四年 契丹天顯三年。趙 鳳翔 吳越 寶正四年 楚 荊南 吳 太和元年 閩 蜀 漢 大有二年
九月帝與平章事馮道從容語及年穀屢登四方無事。道曰。臣常記。昔在先皇幕府。奉使中山歷並陘(山名)之險。臣憂馬蹶(居月反僵也)執轡甚謹。幸而無失逮至澤潞。放轡自逸俄至顛隕。凡為天下者亦猶是也。帝深以為然。帝又問。今歲雖豐百姓贍足否。道曰。農家歲兇則死於流殍。歲豐則傷于谷賤。豐兇皆病死惟農家為然。臣記進士聶夷中詩。二月賣新絲。五月糴新谷。醫得眼前瘡。剜卻心頭肉。語雖鄙俚曲盡田家之情狀。農於四人之中最為勤苦。人主不可不知也。帝悅命左右錄其詩。常諷誦之。幽州宛平竇
【現代漢語翻譯】 現代漢語譯本 閩主王延鈞度化百姓兩萬出家為僧。因此，福建一帶僧侶眾多（見《五代舊史·閩世家》）。這年十二月，荊南節度使高季興去世，命令其子高從誨暫代軍府事務。高從誨上表請求歸附。朝廷下詔任命高從誨為荊南節度使。
漳州羅漢院禪師，名桂琛，俗家姓李，是常山人。在漳州萬歲寺由無相大師剃度出家，后在玄沙備禪師處得法。桂琛禪師深藏大法，不事張揚。漳州牧王公邀請他住在城西石山地藏寺十餘年，后遷至羅漢院。羅漢院破敗不堪，桂琛禪師卻安之若素。他援引法眼文益的教義。天成三年圓寂，享年六十二歲。火化后，舍利被建塔安葬在羅漢院西邊。朝廷追諡為真應禪師（見《傳燈錄》）。
己丑年，天成四年，也是契丹天顯三年。趙在鳳翔，吳越在寶正四年，楚、荊南、吳在太和元年，閩、蜀、漢在大有二年。
九月，皇帝與平章事馮道從容交談，談及連年豐收，四方太平無事。馮道說：『我常常記得，過去在先皇幕府時，奉命出使中山，經歷並陘（山名）的險峻。我擔心馬失前蹄（居月反僵也），所以握緊韁繩，小心謹慎。幸好沒有失誤，到達澤潞。後來放鬆韁繩，就立刻跌倒了。治理天下也是如此。』皇帝深以為然。皇帝又問：『今年雖然豐收，百姓是否富足？』馮道說：『農家年成不好就死於饑荒，年成好又受谷賤之苦。無論是豐收還是歉收，都會生病而死，只有農家是這樣。我記得進士聶夷中的詩：『二月賣新絲，五月糴新谷，醫得眼前瘡，剜卻心頭肉。』詩句雖然粗俗，卻完全表達了田家的真實情況。農民在士、農、工、商四種人中最為勤勞辛苦，君主不能不知道啊。』皇帝聽了很高興，命令左右記錄這首詩，經常吟誦。幽州宛平人竇
【English Translation】 English version The ruler of Min, Wang Yan Jun, ordained 20,000 people as monks. Consequently, there were many monks in the Min region (see 'History of the Five Dynasties, Family of Min'). In the twelfth month of this year, Gao Jixing, the military governor of Jingnan, passed away. He ordered his son, Gao Conghui, to temporarily manage the military affairs. Gao Conghui submitted a memorial requesting allegiance. The imperial court issued an edict appointing Gao Conghui as the military governor of Jingnan.
Chan Master Guichen of Luohan Monastery in Zhangzhou, whose secular surname was Li, was a native of Changshan. He was tonsured at Wansui Temple in Zhangzhou by Master Wuxiang, and later attained Dharma from Chan Master Xuansha Beizong. Master Guichen deeply concealed the great Dharma and kept a low profile. The governor of Zhangzhou, Lord Wang, invited him to reside at Dizang Temple on Stone Mountain west of the city for over ten years, and later he moved to Luohan Monastery. Despite the dilapidated state of Luohan Monastery, Master Guichen remained at peace. He drew upon the teachings of Fayan Wenyi. He passed away in the third year of Tiancheng, at the age of sixty-two. After cremation, his relics were enshrined in a pagoda built to the west of the monastery. He was posthumously honored by imperial decree as Chan Master Zhenying (see 'Transmission of the Lamp').
The year Ji Chou was the fourth year of Tiancheng, and the third year of Tianxian in the Khitan. Zhao was in Fengxiang, Wuyue was in the fourth year of Baozheng, Chu, Jingnan, and Wu were in the first year of Taihe, and Min, Shu, and Han were in the second year of Dayou.
In the ninth month, the emperor was leisurely conversing with the Chancellor Feng Dao, discussing the successive years of good harvests and the peace throughout the land. Feng Dao said, 'I often remember that when I was in the service of the late emperor, I was sent on a mission to Zhongshan, experiencing the dangers of Bingjing (mountain name). I was worried that the horse would stumble (jue yue fan jiang ye), so I held the reins tightly and was very careful. Fortunately, there were no mishaps, and we reached Ze Lu. Later, I relaxed the reins and immediately fell. Governing the world is also like this.' The emperor deeply agreed. The emperor then asked, 'Although this year is a good harvest, are the people well-off?' Feng Dao said, 'In years of bad harvests, farmers die of famine, and in years of good harvests, they suffer from low grain prices. Whether it is a good harvest or a bad harvest, they will die of illness, and only farmers are like this. I remember the poem by Jinshi Nie Yizhong: 'In February, they sell new silk; in May, they buy new grain. They cure the sore before their eyes, but cut out the flesh from their hearts.' Although the words are crude, they fully express the true situation of farming families. Farmers are the most diligent and hardworking among the four classes of people (scholars, farmers, artisans, and merchants), and the ruler must not be unaware of this.' The emperor was very pleased and ordered his attendants to record the poem and recite it often. Dou from Wanping in Youzhou
禹鈞。仕至左諫議太夫致仕。生五子。皆宦顯。侍中馮道贈以詩。燕山竇十郎。教子有義方。靈椿一株老。仙桂五枝芳。周世宗顯德二年。大師中書令瀛文懿王馮道薨。
庚寅長興元年 契丹天顯四年。趙 鳳翔 吳越 寶正五年 楚殷卒 荊南 吳 太和二年 閩 蜀 漢 大有三年
十一月楚王馬殷卒。子希聲襲位。稱遺命。去建國之制。復藩鎮之舊。詔以希聲為武安靜江節度使。
雲門宗 廣東道韶州雲門山光奉院禪師。名文偃。生浙西秀水。今嘉興路也。姓張氏。幼依空王寺志澄律師出家。及冠落髮。稟具于毗陵壇。侍澄數年探窮律部。以已事未明。往參睦州陳尊宿。拶門而入。州擒住云道道。師擬議。州推之出曰。秦時𨍏轢鉆遂掩門損師一足。師從悟入。州乃指之見雪峰存禪師。既得以密契心宗。遂出嶺遍謁諸方。后抵廣中靈樹敏禪師。初不請首座。有勸之請第一座者。靈樹曰。我首座生也出家也。久之曰。我首座行腳也悟道也。久之又曰。我首座至矣。一日令擊鐘接首座。師適至。敏笑曰。奉遲甚久何來暮邪。即命之。師不辭而就職當此庚寅長興元年也。俄而廣主劉王將興兵。就靈樹決可否。敏知之。手封奩子語侍者曰。王來出以俟之。適有僧問。如何是祖師西來意。敏乃
【現代漢語翻譯】 現代漢語譯本 禹鈞，官至左諫議大夫退休。生了五個兒子，都做了顯赫的官。侍中馮道贈詩一首：『燕山的竇十郎，教子很有方法。老靈椿樹一株，仙桂長出五枝芳。』周世宗顯德二年，大師、中書令、瀛文懿王馮道去世。
庚寅長興元年，相當於契丹天顯四年。趙在鳳翔，吳越是寶正五年，楚的馬殷去世，荊南和吳是太和二年，閩、蜀、漢是大有三年。
十一月，楚王馬殷去世，他的兒子馬希聲繼承王位。馬希聲對外宣稱是遵從馬殷的遺命，廢除了稱國的制度，恢復了藩鎮的舊制。朝廷下詔，任命馬希聲為武安、靜江節度使。
雲門宗，廣東道韶州雲門山光奉院的禪師，法號文偃（Wenyan），出生于浙西秀水（今嘉興路）。俗姓張。年幼時依附空王寺的志澄律師出家。成年後剃度，在毗陵壇受具足戒。侍奉志澄數年，深入研究律部，但因為自己的根本大事尚未明瞭，於是前往參訪睦州陳尊宿。他直接闖入睦州的禪房。睦州抓住他說：『道！道！』文偃正要思量，睦州一把將他推出門外，說道：『秦時𨍏轢鉆！』隨即關上門，碰傷了文偃的腳。文偃因此開悟。睦州於是指引他去見雪峰存禪師。文偃得以與雪峰存禪師心心相印，於是離開雪峰，遍訪各處。後來到達廣中的靈樹敏禪師處。最初，文偃沒有請求擔任首座。有人勸靈樹敏禪師請文偃擔任第一座，靈樹說：『我的首座是生來就出家的。』過了很久，又說：『我的首座是行腳參訪悟道的。』又過了很久，又說：『我的首座到了。』有一天，靈樹敏禪師讓人敲鐘迎接首座，文偃正好趕到。靈樹敏禪師笑著說：『等候很久了，怎麼來得這麼晚啊？』隨即任命他為首座。文偃沒有推辭就接受了職務，當時是庚寅長興元年。不久，廣主劉王將要興兵，就此事向靈樹敏禪師請教。靈樹敏禪師知道后，親手封好一個匣子，告訴侍者說：『劉王來了，就把這個給他。』恰好有僧人問：『如何是祖師西來意？』靈樹敏禪師便...
【English Translation】 English version Yu Jun (Yu Jun), served as the Left Remonstrance Grand Master until retirement. He had five sons, all of whom became prominent officials. The Chamberlain Feng Dao (Feng Dao) presented him with a poem: 'Dou Shi Lang (Dou Shi Lang) of Yanshan (Yanshan), teaches his sons with righteous methods. An old Lingchun (Lingchun) tree, five fragrant branches of Xian Gui (Xian Gui) grow forth.' In the second year of Xiande (Xiande) during the reign of Emperor Shizong (Shizong) of the Later Zhou Dynasty, the Grand Master, Chancellor, and Prince Yingwenyi (Yingwenyi) of Ying (Ying), Feng Dao, passed away.
The first year of Changxing (Changxing) in the Gengyin (Gengyin) year corresponds to the fourth year of Tianxian (Tianxian) during the Khitan Dynasty. Zhao (Zhao) was in Fengxiang (Fengxiang), Wuyue (Wuyue) was in Baozheng (Baozheng) year five, Ma Yin (Ma Yin) of Chu (Chu) passed away, Jingnan (Jingnan) and Wu (Wu) were in Taihe (Taihe) year two, and Min (Min), Shu (Shu), and Han (Han) were in Dayou (Dayou) year three.
In November, King Ma Yin (Ma Yin) of Chu (Chu) passed away, and his son Ma Xisheng (Ma Xisheng) succeeded to the throne. Ma Xisheng claimed to be following Ma Yin's dying wishes, abolishing the system of declaring a kingdom and restoring the old system of regional military commands. The imperial court issued an edict appointing Ma Xisheng as the Military Pacification and Tranquil Jiang (Jingjiang) Regional Commander.
Yunmen (Yunmen) School: The Chan Master Wenyen (Wenyen) of Guangfeng (Guangfeng) Monastery on Yunmen (Yunmen) Mountain in Shaozhou (Shaozhou), Guangdong Province, was born in Xiushui (Xiushui) in Zhexizhou (Zhexizhou) (now Jiaxing Road). His surname was Zhang. As a child, he became a monk under the guidance of Vinaya Master Zhicheng (Zhicheng) at Kongwang (Kongwang) Monastery. After reaching adulthood, he shaved his head and received the full precepts at the Piling (Piling) Altar. He served Zhicheng for several years, deeply studying the Vinaya Pitaka, but because his fundamental matter was not yet clear, he went to visit Venerable Chen (Chen) of Muzhou (Muzhou). He directly broke into Muzhou's Chan room. Muzhou grabbed him and said, 'Dao! Dao!' As Wenyen was about to contemplate, Muzhou pushed him out the door and said, 'Qin Shi Huang's drill!' Then he closed the door, injuring Wenyen's foot. Wenyen attained enlightenment as a result. Muzhou then directed him to see Chan Master Xuefeng Cun (Xuefeng Cun). Wenyen was able to have a mind-to-mind seal with Chan Master Xuefeng Cun, so he left Xuefeng and visited various places. Later, he arrived at Ling Shu Min (Ling Shu Min) in Guangzhong (Guangzhong). Initially, Wenyen did not request to be the head seat. Someone advised Ling Shu Min to invite Wenyen to be the first seat. Ling Shu said, 'My head seat was born a monk.' After a long time, he said, 'My head seat is a wandering ascetic who attained enlightenment.' After a long time, he said again, 'My head seat has arrived.' One day, Ling Shu Min had someone ring the bell to welcome the head seat, and Wenyen happened to arrive. Ling Shu Min smiled and said, 'I have been waiting for a long time, why are you so late?' Then he appointed him as the head seat. Wenyen accepted the position without declining, which was the first year of Changxing in the Gengyin year. Soon after, the Guang ruler, King Liu (Liu), was about to raise troops and consulted Ling Shu Min about this matter. After Ling Shu Min knew about it, he personally sealed a box and told the attendant, 'When King Liu comes, give this to him.' It happened that a monk asked, 'What is the meaning of the Patriarch's coming from the West?' Ling Shu Min then...
就座而逝。王至聞敏已化。王大驚歎。侍僧以奩呈。發之書曰。人天眼目堂中上座。王乃請師繼主靈樹。迎之至府開法。久之遷住韶陽雲門山。戊申年。廣主屢請入內問法。待以師禮。賜號匡真禪師。七月迎之王府供養。九月辭王還山。明年四月十日。師表辭廣主。垂誡學徒端坐而逝。塔全身於方丈后。丙寅歲。趙太祖乾德四年。廣主天寶九年也。師示夢阮紹莊曰。與吾寄語秀華官使特進李托。托遂奏請開塔。奉敕迎請靈軀內庭供養。逾月方還。因改寺額為大覺。加謚大慈雲匡真弘明禪師。師嗣雪峰存禪師。存嗣德山鑒。鑒嗣龍潭信禪師。師之法道世宗仰之。目之曰云門宗。
辛卯長興二年 契丹天顯五年。趙 鳳翔 吳越 寶正六年 楚 荊南 吳 太和三年 閩 蜀孟氏 漢 大有四年
壬辰長興二年 契丹天顯六年。趙 鳳翔 吳越 元瓘立 楚 荊南 吳 太和四年 閩 蜀 漢 大有五年
春二月。初令國子監校定九經雕印。至周廣順三年版成印行。
三月。吳越武肅王錢镠薨。年八十一歲。中子傳瓘立。更名元瓘。以遺命去國儀用藩鎮法。
秋七月。武安靜江節度使馬希聲卒。六軍似袁𧧶潘約等迎希聲之弟希范于朗州而立之。治十五年。壽四十九歲
【現代漢語翻譯】 現代漢語譯本：
坐化圓寂。國王趕到時，得知敏禪師已經圓寂。國王非常驚歎。侍從僧人拿來一個盒子呈上。打開一看，裡面有書信寫道：『人天眼目堂中上座』。國王於是請禪師的弟子繼任主持靈樹寺。迎接他到府邸開壇說法。很久之後，禪師遷居到韶陽雲門山。戊申年，廣主多次邀請禪師入宮問法，以對待老師的禮節對待他，賜號『匡真禪師』。七月，迎接禪師到王府供養。九月，辭別國王返回山中。第二年四月十日，禪師上表辭別廣主，告誡學徒后，端坐而逝。全身舍利塔建在方丈室後面。丙寅年，趙太祖乾德四年，也是廣主天寶九年。禪師在夢中向阮紹莊顯靈說：『替我轉告秀華官使特進李托。』李托於是上奏請求開啟塔，奉皇帝的命令，迎請禪師的靈軀到內廷供養。過了一個多月才送回。因此改寺廟名稱為大覺寺，加謚『大慈雲匡真弘明禪師』。禪師是雪峰存禪師的法嗣，存禪師是德山鑒禪師的法嗣，鑒禪師是龍潭信禪師的法嗣。禪師的法道被世人所敬仰，稱之為雲門宗。 辛卯長興二年（931年） 契丹天顯五年。趙（後趙） 鳳翔（節度使） 吳越（國） 寶正六年 楚（國） 荊南（節度使） 吳（國） 太和三年 閩（國） 蜀孟氏（後蜀） 漢（後漢） 大有四年 壬辰長興三年（932年） 契丹天顯六年。趙（後趙） 鳳翔（節度使） 吳越（國） 元瓘立 楚（國） 荊南（節度使） 吳（國） 太和四年 閩（國） 蜀（後蜀） 漢（後漢） 大有五年 春季二月，開始命令國子監校對審定九經，進行雕版印刷。到後周廣順三年，版本完成並開始印行。 三月，吳越武肅王錢镠（Qián Liú）去世，享年八十一歲。由他的第二個兒子錢傳瓘（Qián Chuánguàn）繼位，改名為錢元瓘（Qián Yuánguàn）。按照錢镠的遺命，去除國制的禮儀，採用藩鎮的制度。 秋季七月，武安靜江節度使馬希聲（Mǎ Xīshēng）去世。六軍的似袁𧧶（Sì Yuán）和潘約（Pān Yuē）等人，到朗州迎接馬希聲的弟弟馬希范（Mǎ Xīfàn）繼位。馬希范統治了十五年，享年四十九歲。
【English Translation】 English version:
He passed away while seated. When the king arrived, he learned that Master Min had already passed away. The king was greatly astonished. An attendant monk presented a box. Upon opening it, there was a letter that read: 'The senior seat in the Hall of Eyes and Guide of Humans and Devas'. The king then invited the master's disciple to succeed as abbot of Lingshu Temple. He welcomed him to the palace to preach the Dharma. After a long time, the master moved to Yunmen Mountain in Shaoyang. In the year of Wushen, the Guang ruler repeatedly invited the master into the palace to inquire about the Dharma, treating him with the respect due to a teacher, and bestowed upon him the title 'Chan Master Kuangzhen'. In the seventh month, he welcomed the master to the royal palace for offerings. In the ninth month, he bid farewell to the king and returned to the mountain. On the tenth day of the fourth month of the following year, the master submitted a memorial to bid farewell to the Guang ruler, and after admonishing his disciples, he passed away while seated in meditation. His complete body stupa was built behind the abbot's chamber. In the year of Bingyin, the fourth year of the QianDe era of Emperor Taizu of the Zhao dynasty, also the ninth year of the TianBao era of the Guang ruler. The master appeared in a dream to Ruan Shaozhuang, saying: 'Convey my words to Li Tuo, the Special Advance Envoy of Xiuhua.' Li Tuo then requested to open the stupa, and by imperial decree, welcomed the master's spiritual body to be enshrined in the inner court. After more than a month, it was returned. Therefore, the temple's name was changed to Dajue Temple, and he was posthumously honored as 'Chan Master Da Ciyun Kuangzhen Hongming'. The master was a Dharma heir of Chan Master Xuefeng Cun, who was a Dharma heir of Chan Master Deshan Jian, who was a Dharma heir of Chan Master Longtan Xin. The master's Dharma path was revered by the world, and it was called the Yunmen School. Xinmao, the second year of Changxing (931 AD), the fifth year of Tianxian of the Khitan. Zhao (Later Zhao), Fengxiang (Jiedushi), Wuyue (Kingdom), Baozheng sixth year, Chu (Kingdom), Jingnan (Jiedushi), Wu (Kingdom), Taihe third year, Min (Kingdom), Shu Meng clan (Later Shu), Han (Later Han), Dayou fourth year. Renchen, the third year of Changxing (932 AD), the sixth year of Tianxian of the Khitan. Zhao (Later Zhao), Fengxiang (Jiedushi), Wuyue (Kingdom), Yuan Guan established, Chu (Kingdom), Jingnan (Jiedushi), Wu (Kingdom), Taihe fourth year, Min (Kingdom), Shu (Later Shu), Han (Later Han), Dayou fifth year. In the second month of spring, an order was first issued for the Imperial Academy to proofread and finalize the Nine Classics for woodblock printing. By the third year of Guangshun of the Later Zhou dynasty, the edition was completed and put into print. In the third month, King Wusu of Wuyue, Qian Liu (錢镠), passed away at the age of eighty-one. His second son, Qian Chuangguan (錢傳瓘), succeeded him, changing his name to Qian Yuanguan (錢元瓘). According to Qian Liu's will, the rituals of a kingdom were removed, and the system of a military governor was adopted. In the seventh month of autumn, Ma Xisheng (馬希聲), the military commissioner of Wu'an and Jingjiang, passed away. Si Yuan (似袁𧧶), Pan Yue (潘約), and others from the Six Armies welcomed Ma Xifan (馬希范), Ma Xisheng's younger brother, from Langzhou to succeed him. Ma Xifan ruled for fifteen years and died at the age of forty-nine.
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癸巳長興四年帝殂 契丹天顯七年。趙 鳳翔 吳越元瓘文穆王也 楚 荊南 吳 太和五年 閩璘 龍啟元年 蜀孟氏 封王 漢 大有六年
春正月。閩主王延鈞即皇帝位。國號大閩。年曰龍啟。更名璘 二月唐命孟知祥。為東西川節度使蜀王。
十一月。帝不豫。詔立第三子宋王從厚。帝尋殂。十二月宋王從厚即皇帝位閔帝也。甲午年正月改元應順。時鳳翔節度使兼侍中潞王從珂與朝廷[彳*青]阻。三月潞王建大將旗鼓整眾而東。閔帝聞潞王至陜。憂駭不知所為。以五十騎出玄武門至衛州。依刺史王弘贄。潞王至蔣橋。馮道等皆上箋勸進。潞主入謁太后太妃詣西宮。伏梓宮慟哭。太后下令廢少帝為鄂王。令潞王即皇帝位於柩前。王弘贄遷閔帝于州廨。潞王遣弘贄之子殿直巒往鴆之。閔帝知其有毒不肯飲。巒縊殺之。
潞王
諱從珂。明宗養子也。姓王氏。鎮州人。今真定路也。明宗略地日。並其母獲之。養為己子。時年十歲封潞王為鳳翔節度使。閔帝即位。以洋王從琸往伐之。由是舉兵。閔帝出奔。潞王以太后命即位。在位三年。壽三十歲。
甲午四月改清泰元年 契丹天顯八年。趙 鳳翔 吳越 楚 荊南 吳 太和六年 閩 龍啟二年 蜀昶
【現代漢語翻譯】 現代漢語譯本 癸巳年，長興四年，後唐皇帝駕崩（契丹天顯七年）。趙地歸鳳翔節度使管轄，吳越是元瓘（文穆王）的地盤，楚地和荊南歸屬不明，吳國是太和五年，閩國是王璘（龍啟元年），蜀國是孟氏（已被封王），漢國是大有六年。
春季正月，閩國國主王延鈞即位稱帝，國號大閩，年號龍啟，改名為王璘。二月，後唐皇帝命令孟知祥擔任東西川節度使和蜀王。
十一月，後唐皇帝病重，下詔立第三子宋王李從厚為皇太子。不久皇帝駕崩。十二月，宋王李從厚即位，是為閔帝。甲午年正月，改年號為應順。當時，鳳翔節度使兼侍中潞王李從珂與朝廷關係緊張。三月，潞王樹起大將旗幟，整頓軍隊向東進發。閔帝聽說潞王到達陜地，憂慮恐懼，不知所措，帶著五十名騎兵出玄武門，到衛州依附刺史王弘贄。潞王到達蔣橋，馮道等人紛紛上書勸進。潞王進入皇宮拜謁太后和太妃，到西宮在皇帝梓宮前痛哭。太后下令廢黜少帝李從厚為鄂王，命令潞王在靈柩前即位稱帝。王弘贄將閔帝安置在州府官舍。潞王派遣王弘贄的兒子殿直王巒前去用毒酒鴆殺閔帝。閔帝知道酒中有毒，不肯飲用，王巒便用繩索將他縊殺。
潞王
名諱李從珂，是明宗皇帝的養子，本姓王，是鎮州（今真定路）人。明宗攻佔土地時，連同他的母親一起俘獲了他，收養為自己的兒子。當時他年僅十歲，被封為潞王和鳳翔節度使。閔帝即位后，派洋王李從璋前去討伐他，因此他起兵反抗。閔帝出逃，潞王以太后的名義即位稱帝。在位三年，享年三十歲。
甲午年四月，改年號為清泰元年（契丹天顯八年）。趙地歸鳳翔節度使管轄，吳越，楚地，荊南，吳國是太和六年，閩國是龍啟二年，蜀國是孟昶。
【English Translation】 English version In the year Gui Si, the fourth year of Changxing (corresponding to the seventh year of the Qidan's Tianxian era), the Later Tang Emperor passed away. Zhao was under the jurisdiction of the Fengxiang military governor. Wuyue was the territory of Yuan Guan (King Wenmu). The territories of Chu and Jingnan are unclear. Wu was in the fifth year of Taihe. Min was under Wang Lin (first year of Longqi). Shu was under the Meng family (already enfeoffed as kings). Han was in the sixth year of Dayou.
In the first month of spring, the ruler of Min, Wang Yanjun, ascended the throne as emperor, establishing the state of Great Min, with the era name Longqi, and changed his name to Wang Lin. In the second month, the Later Tang Emperor ordered Meng Zhixiang to serve as the military governor of both Eastern and Western Chuan and the King of Shu.
In the eleventh month, the Later Tang Emperor fell ill and issued an edict establishing his third son, the Prince of Song, Li Conghou, as the crown prince. Soon after, the emperor passed away. In the twelfth month, the Prince of Song, Li Conghou, ascended the throne, becoming Emperor Min. In the first month of the Jiawu year, the era name was changed to Yingshun. At that time, Li Congke, the military governor of Fengxiang and concurrently the attendant-in-chief, the Prince of Lu, had strained relations with the court. In the third month, the Prince of Lu raised the banners of a great general, mustered his troops, and marched eastward. Emperor Min, upon hearing that the Prince of Lu had reached Shanxi, was worried and frightened, not knowing what to do. He fled through the Xuanwu Gate with fifty horsemen to Weizhou, seeking refuge with the prefect Wang Hongzhi. The Prince of Lu arrived at Jiangqiao, and Feng Dao and others submitted memorials urging him to advance. The Prince of Lu entered the palace to pay respects to the Empress Dowager and the imperial concubines, and wept bitterly before the emperor's coffin in the West Palace. The Empress Dowager issued an order to depose the young Emperor Li Conghou as the Prince of E, and ordered the Prince of Lu to ascend the throne as emperor before the coffin. Wang Hongzhi placed Emperor Min in the state guesthouse. The Prince of Lu sent Wang Hongzhi's son, the palace attendant Wang Luan, to poison Emperor Min. Emperor Min, knowing that the wine was poisoned, refused to drink it, so Wang Luan strangled him to death.
The Prince of Lu
His personal name was Li Congke, and he was the adopted son of Emperor Mingzong. His original surname was Wang, and he was a native of Zhenzhou (present-day Zhengding Road). When Emperor Mingzong conquered the land, he captured him along with his mother and adopted him as his own son. At that time, he was only ten years old and was enfeoffed as the Prince of Lu and the military governor of Fengxiang. After Emperor Min ascended the throne, he sent the Prince of Yang, Li Congzhang, to attack him, which led him to rebel. Emperor Min fled, and the Prince of Lu ascended the throne as emperor in the name of the Empress Dowager. He reigned for three years and died at the age of thirty.
In the fourth month of the Jiawu year, the era name was changed to Qingtai (corresponding to the eighth year of the Qidan's Tianxian era). Zhao was under the jurisdiction of the Fengxiang military governor. Wuyue, Chu, Jingnan, Wu was in the sixth year of Taihe. Min was in the second year of Longqi. Shu was under Meng Chang.
明德元年 漢 大有七年
閏正月。蜀王孟知祥即皇帝位於成都。改元。秋七月殂。太子仁贊即皇帝位。更名昶。明德元年。
天臺國清寺靜上座。初得悟于玄沙備禪師言下。居天臺山三十餘年。有問者曰。心念紛飛未明攝伏。靜曰。卻將紛飛之心以究紛飛之處。究之無處則紛飛之念何存。返究究心則能究之心安在。靜因睹教中幻義述偈曰。若道法皆如幻有。造諸過惡應無咎。云何所作業不忘。而藉佛慈興接誘。有小靜上座者答之曰。幻人興幻幻輪圍。幻業能招幻所治。不了幻生諸幻苦。覺知如幻幻無為。二靜上座遺蹤。國清存焉(寺記碑刻)。
乙未清泰二年 契丹天顯九年。趙 鳳翔 吳越 楚 荊南 吳 天祥元年 閩 龍啟三年 蜀 明德二年 漢 大有八年
荊南節度使高從晦。性明達親。禮賢士委任梁震。震披鶴氅自稱荊臺隱士。每詣府跨黃牛至廳事。
吳加徐知誥尚父太師大丞相大元帥。進封齊王備殊禮。以升(建康)潤(鎮江)宣池歙(失涉反徽)常江饒信海十州為齊國。
清泰三年六月。河東節度使北面總管石敬瑭。既還鎮晉陽。陰有自全之計。初帝欲使敬瑭移鎮鄆州。今東平路也(兗域)。給事中李崧呂琦等皆力諫以為不可。帝從樞密直
【現代漢語翻譯】 現代漢語譯本 明德元年，後漢大有七年。
閏正月，蜀王孟知祥在成都即皇帝位，改年號。秋七月去世，太子孟仁贊即皇帝位，改名為孟昶，改年號為明德元年。
天臺國清寺的靜上座，最初在玄沙備禪師的言語下開悟。在天臺山居住三十多年。有人問他說：『心中念頭紛飛，無法使其安定下來。』靜上座回答說：『就用這紛飛的心去探究紛飛的念頭在哪裡。探究到沒有地方可尋，那麼紛飛的念頭又在哪裡存在呢？反過來探究能探究的心，那麼能探究的心又在哪裡呢？』靜上座因為看到佛教經書中的幻義，寫了一首偈頌說：『如果說道法都如幻象，那麼造作各種罪惡應該沒有罪過。為何所造的業不會消失，而要憑藉佛的慈悲來接引和誘導呢？』有一位小靜上座回答他說：『幻化的人興起幻化的輪圍，幻化的業能招來幻化的果報。不瞭解幻化所生的各種幻化的痛苦，覺悟到一切都如幻化，幻化即是無為。』二位靜上座的遺蹟，在國清寺儲存著（寺記碑刻）。
乙未年，清泰二年，契丹天顯九年。趙、鳳翔、吳越、楚、荊南、吳天祥元年，閩龍啟三年，蜀明德二年，後漢大有八年。
荊南節度使高從誨，性格明達親和，禮待賢士，委任梁震。梁震披著鶴氅，自稱荊臺隱士。每次到府衙，都騎著黃牛直到廳堂。
吳國加封徐知誥為尚父、太師、大丞相、大元帥，進封為齊王，給予特殊的禮遇。將升州（建康）、潤州（鎮江）、宣州、池州、歙州（失涉反徽）、常州、江州、饒州、信州、海州這十個州劃爲齊國。
清泰三年六月，河東節度使、北面總管石敬瑭，回到晉陽鎮守后，暗中有了保全自己的計劃。當初，後唐皇帝想讓石敬瑭移鎮鄆州，也就是現在的東平路（兗域）。給事中李崧、呂琦等人都極力勸諫，認為不可。後唐皇帝聽從了樞密直學士的建議。
【English Translation】 English version The first year of Mingde, the seventh year of Dayou of the Later Han Dynasty.
In the intercalary first month, Meng Zhixiang, the King of Shu, ascended the throne as Emperor in Chengdu and changed the era name. He passed away in the seventh month of autumn. His son, Meng Renzan, ascended the throne as Emperor, changed his name to Meng Chang, and changed the era name to the first year of Mingde.
The senior monk Jing of Guoqing Temple (Guoqing Si) on Mount Tiantai (Tiantai Shan) initially attained enlightenment from the words of Zen Master Xuansha Bei (Xuansha Bei). He resided on Mount Tiantai for over thirty years. Someone asked him: 'My mind is filled with scattered thoughts, and I cannot subdue them.' Jing replied: 'Then use this scattered mind to investigate where these scattered thoughts reside. If you investigate and find no place, then where do these scattered thoughts exist? Conversely, if you investigate the investigating mind, then where does the mind that is capable of investigating reside?' Jing, upon seeing the illusory meaning in the Buddhist scriptures, composed a verse saying: 'If it is said that all dharmas are like illusions, then creating various evils should be without fault. Why is it that the karma created is not forgotten, and one must rely on the Buddha's compassion for guidance and enticement?' A junior monk Jing replied to him, saying: 'The illusory person raises an illusory wheel, and illusory karma can bring about illusory consequences. Not understanding the various illusory sufferings that arise from illusion, realizing that everything is like illusion, illusion is non-action.' The traces of the two senior monks Jing remain preserved at Guoqing Temple (as recorded in the temple chronicles and inscriptions).
The second year of Qingtai, the ninth year of Tianxian of the Khitan. Zhao, Fengxiang, Wuyue, Chu, Jingnan, the first year of Tianxiang of Wu, the third year of Longqi of Min, the second year of Mingde of Shu, the eighth year of Dayou of the Later Han Dynasty.
Gao Conghui (Gao Conghui), the military governor of Jingnan, was intelligent and approachable, treated virtuous scholars with respect, and entrusted Liang Zhen (Liang Zhen) with responsibilities. Liang Zhen wore a crane cloak and called himself a recluse of Jingtai. Every time he went to the government office, he rode a yellow ox to the hall.
The Wu state added Xu Zhigao (Xu Zhigao) as Shangfu, Grand Tutor, Grand Chancellor, and Grand Marshal, and further enfeoffed him as the King of Qi, granting him special privileges. They designated the ten prefectures of Sheng (Jiankang), Run (Zhenjiang), Xuan, Chi, She (pronounced 'she' instead of 'hui'), Chang, Jiang, Rao, Xin, and Hai as the Qi state.
In the sixth month of the third year of Qingtai, Shi Jingtang (Shi Jingtang), the military governor of Hedong and the Northern Pacification Commissioner, after returning to his garrison in Jinyang, secretly harbored plans to preserve himself. Initially, the Later Tang Emperor wanted Shi Jingtang to move his garrison to Yunzhou, which is now Dongping Road (in the region of Yan). The remonstrating officials Li Song (Li Song) and Lü Qi (Lü Qi) strongly advised against it, believing it was not advisable. The Later Tang Emperor listened to the advice of the Academician of the Secretarial Council.
學士薛文遇之言。以敬瑭為天平節度使製出。兩班相顧失色。敬瑭曰。我不興亂。朝廷發之。安能束手死於道路乎。都押衙劉知遠曰。明公據形勝之地。士馬精強。若稱兵傳檄帝業可成。掌書記桑維翰曰。公能推心契丹何患無成。敬瑭意遂決。表帝養子不應承祀請傳位許王。帝怒手裂其表抵地。制削奪敬瑭官爵。以張敬達兼大原四面排陳使。率諸將討之。敬瑭表契丹稱臣。以父禮事之。許以割地請授。九月契丹主太宗德光也。將五萬騎號三十萬至晉陽戰。唐兵大敗。十一月契丹主作冊書。命敬瑭為大晉皇帝。築壇于柳林即位。大赦制改長興七年(明宗年號)。為天福元年。潞王知石敬瑭即皇帝位。遂與曹太后劉皇后雍王重美及宋審虔等。攜傳國寶登玄武樓。自焚而死。皇后積薪欲燒官室。重美諫曰。新天子至必不露居。他日重勞民力。死而遺怨將安用之。乃止。后與重美(潞王子也)俱死。是日晚晉高祖入洛陽止於舊第。唐兵解甲待罪。晉帝慰而釋之。乃命劉知遠部署京城。知遠分漢軍使還營。館契丹主于天宮寺。城中肅然無敢犯令。十二月晉帝追廢潞王為庶人。以馮道同平章事。
右唐四主合一十四年而歸於晉。
晉
石姓。以金德王。遷都汴州高祖齊王
高祖
諱敬瑭。石姓。本
【現代漢語翻譯】 現代漢語譯本： 學士薛文遇上奏的奏章頒佈，任命石敬瑭為天平節度使。朝廷官員們互相看著，臉色都變了。石敬瑭說：『我不想發動叛亂，是朝廷逼我的。難道要我束手就擒，死在路上嗎？』都押衙劉知遠說：『明公佔據著地勢險要的地方，士兵精銳強大，如果起兵發佈檄文，帝王的事業就可以成功。』掌書記桑維翰說：『您如果能真心對待契丹，還愁不能成功嗎？』石敬瑭於是下定了決心，上表給皇帝，說自己是養子，不應該繼承皇位，請求傳位給許王。皇帝大怒，用手撕碎了他的奏表，扔在地上，下令削奪石敬瑭的官爵，任命張敬達兼任大原四面排陳使，率領眾將討伐他。石敬瑭上表給契丹，稱臣，像對待父親一樣侍奉他，答應割讓土地，請求授予皇位。九月，契丹主太宗耶律德光率領五萬騎兵，號稱三十萬，到達晉陽作戰，唐軍大敗。十一月，契丹主寫下冊書，命令石敬瑭為大晉皇帝，在柳林築壇即位，大赦天下，改長興七年（明宗年號）為天福元年。潞王得知石敬瑭即位為皇帝，於是與曹太后、劉皇后、雍王重美以及宋審虔等人，帶著傳國玉璽登上玄武樓，自焚而死。皇后堆積柴火想要燒燬宮室，重美勸諫說：『新天子到來，一定不會露天居住，以後又要勞煩百姓。死了留下怨恨，又有什麼用呢？』於是停止了。皇后與重美（潞王的兒子）都死了。當天晚上，晉高祖進入洛陽，住在原來的府邸。唐軍解除武裝，等待治罪。晉帝安慰他們並釋放了他們，於是命令劉知遠部署京城。劉知遠分派漢軍使回營，讓契丹主住在天宮寺。城中一片肅靜，沒有人敢違抗命令。十二月，晉帝追廢潞王為庶人，任命馮道為同平章事。
右唐朝四位君主總共十四年，最終歸於晉朝。
晉
石姓，以金德王。遷都汴州，高祖齊王。
高祖
名諱敬瑭，石姓，原本
【English Translation】 English version: The memorial presented by the scholar Xue Wenyu was issued, appointing Shi Jingtang as the Tianping Jiedushi (military governor). The court officials looked at each other, their faces changing color. Shi Jingtang said, 'I don't want to start a rebellion, the court is forcing me. Should I just surrender and die on the road?' The Du Yaya (chief military officer) Liu Zhiyuan said, 'Your Excellency occupies a strategically advantageous location, with elite and strong soldiers. If you raise troops and issue proclamations, the imperial cause can be achieved.' The secretary Sang Weihan said, 'If you can sincerely treat the Khitans, why worry about not succeeding?' Shi Jingtang then made up his mind, submitting a memorial to the emperor, saying that he was an adopted son and should not inherit the throne, requesting that the throne be passed on to the Prince of Xu. The emperor was furious, tearing his memorial by hand and throwing it on the ground, ordering the stripping of Shi Jingtang's official titles and ranks, and appointing Zhang Jingda as the commander of the four-sided defense of Taiyuan, leading the generals to attack him. Shi Jingtang submitted a memorial to the Khitans, declaring himself a subject, serving them as if they were his father, promising to cede land and requesting to be granted the imperial throne. In September, the Khitan ruler Emperor Taizong Yelü Deguang led 50,000 cavalry, claiming to be 300,000, and arrived at Jinyang to fight. The Tang army was defeated. In November, the Khitan ruler wrote a decree, ordering Shi Jingtang to be the Emperor of the Great Jin, building an altar at Liulin to ascend the throne, granting a general amnesty, and changing the seventh year of Changxing (reign title of Emperor Mingzong) to the first year of Tianfu. The Prince of Lu, knowing that Shi Jingtang had ascended the throne as emperor, then, together with Empress Dowager Cao, Empress Liu, Prince Yong Chongmei, and Song Shenqian, took the imperial jade seal and ascended the Xuanwu Tower, setting themselves on fire and dying. The empress piled up firewood to burn down the palace, but Chongmei advised, 'The new emperor will certainly not live in the open air when he arrives, and it will be troublesome for the people in the future. What is the use of leaving resentment after death?' So she stopped. The empress and Chongmei (the son of the Prince of Lu) both died. That evening, Emperor Gaozu of Jin entered Luoyang and stayed in his original residence. The Tang soldiers disarmed and awaited punishment. The Jin emperor comforted them and released them, and then ordered Liu Zhiyuan to deploy troops in the capital. Liu Zhiyuan sent the Han army envoys back to their camps, and housed the Khitan ruler in the Tiangong Temple. The city was silent, and no one dared to violate the orders. In December, the Jin emperor posthumously demoted the Prince of Lu to a commoner, and appointed Feng Dao as Tong Pingzhangshi (chancellor).
The four rulers of the Later Tang dynasty lasted a total of fourteen years before ultimately submitting to the Jin dynasty.
Jin
The Shi family, with the virtue of metal. Moved the capital to Bianzhou, Emperor Gaozu, Prince of Qi.
Gaozu
Personal name Jingtang, surname Shi, originally
西夷人。勇力善戰。唐明宗愛之。妻以女永寧公主。累遷至河東節度使。清泰元年鎮太原。徙天平節度使不受命。遂乃稱兵求援于契丹。即帝位入洛陽。割幽薊瀛莫涿檀順新溈儒武云應寰朔蔚十六州以與契丹。在位七年。壽五十一 天福(七)丙申十一月改天福元年 契丹天顯十年。趙 鳳翔 吳越 楚 荊南 吳 天祥二年 閩 通文元年 蜀 明德三年 漢 大有九年
高麗當唐之末其王姓高。唐莊宗同光二年。高麗遣使來中國。史失不記其王之姓名。至明宗長興三年。權知國事王建遣使者來。明宗封王建高麗國王。至是丙申年。高麗舉兵擊破新羅百濟。於是東夷諸國皆附之。有二京六府九節度百二十部焉。
丁酉天福二年 大遼會同元年。趙 鳳翔 吳越復建國 楚 荊南 唐受禪 升元元年 閩 通文二年 蜀 明德四年 漢 大有十年
大遼太宗德光既立晉室。受其所獻之十六州。春正月乃以幽州為南京。改契丹國號大遼。年曰會同。公卿庶官皆仿中國。參用中國人。
二月。北歸以趙延壽為極密使兼中書令。
三月。晉議遷都大梁。四月至汴州。吳越王元瓘復建國。如同光故事。
八月。吳主下詔禪位於齊王。徐知詰即皇帝位於建康。大赦國
【現代漢語翻譯】 現代漢語譯本： 西夷人，勇猛有力，擅長作戰。唐明宗（Tang Mingzong）很喜愛他，將女兒永寧公主嫁給他。多次陞遷至河東節度使。清泰元年，鎮守太原。後來改任天平節度使，但他不接受任命，於是起兵叛亂，向契丹（Khitan）請求援助。之後稱帝，進入洛陽。割讓幽（You）、薊（Ji）、瀛（Ying）、莫（Mo）、涿（Zhuo）、檀（Tan）、順（Shun）、新（Xin）、溈（Gui）、儒（Ru）、武（Wu）、云（Yun）、應（Ying）、寰（Huan）、朔（Shuo）、蔚（Wei）十六個州給契丹。在位七年，享年五十一歲。天福（Tianfu）（七）丙申年十一月改元為天福元年。當時契丹是天顯十年。趙（Zhao）是鳳翔（Fengxiang），吳越（Wuyue），楚（Chu），荊南（Jingnan），吳（Wu）是天祥二年，閩（Min）是通文元年，蜀（Shu）是明德三年，漢（Han）是大有九年。
高麗（Goryeo）在唐朝末年，其國王姓高（Gao）。唐莊宗（Tang Zhuangzong）同光二年，高麗派遣使者來到中國。史書沒有記載其國王的姓名。到明宗（Mingzong）長興三年，權知國事王建（Wang Jian）派遣使者前來。明宗封王建為高麗國王。到丙申年，高麗出兵擊破新羅（Silla）和百濟（Baekje）。於是東夷各小國都歸附了高麗。高麗有二京、六府、九節度、一百二十部。
丁酉年，天福二年，也是大遼（Great Liao）會同元年。趙（Zhao）是鳳翔（Fengxiang），吳越（Wuyue）恢復建國，楚（Chu），荊南（Jingnan），唐（Tang）接受禪讓，改元升元元年。閩（Min）是通文二年，蜀（Shu）是明德四年，漢（Han）是大有十年。
大遼太宗（Taizong）德光（De Guang）即位后，接受了晉朝（Jin Dynasty）獻上的十六州。春季正月，於是將幽州（Youzhou）改為南京（Nanjing），更改契丹國號為大遼（Great Liao），年號為會同（Huitong）。公卿和各級官員都效仿中國，也任用中國人。
二月，（德光）北歸，任命趙延壽（Zhao Yanshou）為極密使兼中書令。
三月，晉朝商議遷都大梁（Daliang）。四月到達汴州（Bianzhou）。吳越王（King of Wuyue）錢元瓘（Qian Yuanguan）恢復建國，如同同光年間的故事。
八月，吳國（Wu State）國主下詔將皇位禪讓給齊王（Prince Qi）。徐知誥（Xu Zhigao）在建康（Jiankang）即皇帝位，大赦天下。
【English Translation】 English version: A man from the Western Yi (Western Barbarians), brave and skilled in battle. Emperor Mingzong of Tang (Tang Mingzong) favored him and married his daughter, Princess Yongning, to him. He was promoted several times to become the military governor of Hedong. In the first year of Qingtai, he was stationed in Taiyuan. Later, he was transferred to be the military governor of Tianping, but he refused the appointment. Thereupon, he rebelled and sought aid from the Khitans. He then declared himself emperor and entered Luoyang. He ceded sixteen prefectures—You, Ji, Ying, Mo, Zhuo, Tan, Shun, Xin, Gui, Ru, Wu, Yun, Ying, Huan, Shuo, and Wei—to the Khitans. He reigned for seven years and died at the age of fifty-one. In the eleventh month of the Bing Shen year of Tianfu (7th year), the era name was changed to the first year of Tianfu. At that time, the Khitan era was the tenth year of Tianxian. Zhao was Fengxiang, Wuyue, Chu, Jingnan, Wu was the second year of Tianxiang, Min was the first year of Tongwen, Shu was the third year of Mingde, and Han was the ninth year of Dayou.
Goryeo (Korea) at the end of the Tang Dynasty, its king's surname was Gao. In the second year of Tongguang during the reign of Emperor Zhuangzong of Tang (Tang Zhuangzong), Goryeo sent envoys to China. History does not record the name of its king. By the third year of Changxing during the reign of Emperor Mingzong (Mingzong), Wang Jian, who was in charge of state affairs, sent envoys. Emperor Mingzong enfeoffed Wang Jian as the King of Goryeo. By the Bing Shen year, Goryeo launched troops to defeat Silla and Baekje. Thereupon, all the small countries of the Eastern Yi submitted to Goryeo. Goryeo had two capitals, six fu (prefectures), nine military districts, and one hundred and twenty bu (departments).
In the Ding You year, the second year of Tianfu, it was also the first year of Huitong of the Great Liao (Great Liao). Zhao was Fengxiang, Wuyue restored the establishment of the state, Chu, Jingnan, Tang accepted the abdication, and changed the era name to the first year of Shengyuan. Min was the second year of Tongwen, Shu was the fourth year of Mingde, and Han was the tenth year of Dayou.
Emperor Taizong (Taizong) De Guang (De Guang) of the Great Liao (Great Liao), after ascending the throne, accepted the sixteen prefectures offered by the Jin Dynasty (Jin Dynasty). In the first month of spring, he changed Youzhou to Nanjing, changed the Khitan state title to Great Liao, and the era name to Huitong. Dukes, ministers, and officials of all ranks followed the Chinese model and also employed Chinese people.
In the second month, (De Guang) returned north and appointed Zhao Yanshou as the extremely confidential envoy and concurrently the Chancellor of the Secretariat.
In the third month, the Jin Dynasty discussed moving the capital to Daliang. In April, they arrived at Bianzhou. Qian Yuanguan, the King of Wuyue, restored the establishment of the state, as in the Tongguang era.
In the eighth month, the ruler of Wu State issued an edict abdicating the throne to Prince Qi. Xu Zhigao ascended the throne as emperor in Jiankang, granting a general amnesty to the country.
號曰唐(南唐也)。年曰升元。尊吳主曰讓皇。宮室乘輿服御皆如故。宗廟正朔徽章服色悉從吳制。明年讓皇殂。唐主廢朝二十七日。追諡曰睿皇帝。唐升元三年。知誥複姓李。更名昪(始見唐明宗天成二年丁亥歲)。
汝州風穴禪師。諱延沼。錢塘餘杭人。姓劉氏幼不茹葷。習儒應進士。一舉不第乃出家。依本州開元寺智恭披剃。受具習天臺止觀。年二十五謁鏡清。參南院颙禪師悟旨。依止六年辭去。後唐明宗長興二年至汝水。草屋數椽依山如逃亡家。問之父老。田父曰。古風穴寺世以律居僧物故眾棄去。師曰。我居之可乎。父曰可師乃留止。日乞村落。夜然松脂單丁者七年。至是天福二年州牧李使君聞師之道盡禮致之。上元日開堂說法。稟嗣南院颙。漢隱帝乾祐二年李君移守郢州。師避寇往依之館于郡齋。汝州有宋太師者施第為寶坊號新寺。延師住持。法席雄冠。周太祖廣順元年。賜其寺額曰廣慧。師住二十二年。當余百眾。僧問如何是佛。師曰。杖林山下竹筋鞭。宋太祖開寶六年八月旦日。登座說偈曰。道在乘時須濟物。遠方來慕自騰騰。他年有叟情相似。日日香菸夜夜燈。至十四日手書別諸檀越。十五日跏趺而逝。壽七十八。夏五十九。師嗣南院颙。颙嗣興化獎。獎嗣臨濟玄禪師。
戊戌天福三
【現代漢語翻譯】 現代漢語譯本：他自稱唐（指南唐）。年號為升元。尊奉吳主為讓皇。宮室、車駕、服飾等都和以前一樣。宗廟、曆法、旗幟、服裝顏色等都沿用吳國的制度。第二年，讓皇去世。唐主停朝二十七日，追諡他為睿皇帝。唐升元三年，知誥恢復李姓，改名為昪（最早見於唐明宗天成二年丁亥歲）。
汝州風穴禪師，法名延沼，錢塘餘杭人，俗姓劉。從小不吃葷，學習儒家經典準備考進士。一次考試沒考中，於是出家。依止本州開元寺的智恭剃度出家，受具足戒後學習天臺止觀。二十五歲時拜見鏡清，參拜南院颙禪師，領悟其禪法宗旨。依止六年，然後辭別離去。後唐明宗長興二年到達汝水，用幾根木頭搭建房屋，靠山而居，像逃亡的人家一樣。詢問當地父老，田里的老農說：『古風穴寺世代以來都是持戒律的僧人居住，因為僧人爭奪寺廟財產，所以大家都離開了。』禪師說：『我住在這裡可以嗎？』老農說可以。禪師於是留下居住。白天到村落里乞討食物，夜晚點燃松脂照明，獨自一人生活了七年。到了天福二年，州牧李使君聽說禪師的道行，非常恭敬地邀請他。上元日開堂說法，禪師的法脈傳承自南院颙。漢隱帝乾祐二年，李使君調任郢州，禪師爲了躲避戰亂前往依止他，住在郡齋里。汝州有宋太師，捐出自己的住宅作為寶坊，名為新寺，邀請延沼禪師擔任住持。禪師的法席非常興盛。周太祖廣順元年，賜予寺廟匾額，名為廣慧寺。禪師在此住了二十二年，門下有一百多位僧人。有僧人問：『什麼是佛？』禪師說：『杖林山下的竹筋鞭。』宋太祖開寶六年八月初一，禪師登上法座說偈語：『道在乘時須濟物，遠方來慕自騰騰。他年有叟情相似，日日香菸夜夜燈。』到了十四日，親手寫信告別各位施主。十五日跏趺坐化圓寂，享年七十八歲，僧臘五十九年。禪師的法脈傳承自南院颙，颙傳承自興化獎，獎傳承自臨濟玄禪師。
戊戌天福三年
【English Translation】 English version: He called himself Tang (referring to Southern Tang). The reign year was Sheng Yuan. He honored the Wu ruler as Rang Huang (abdicated emperor). The palaces, carriages, and attire remained the same as before. The ancestral temples, calendar, emblems, and clothing colors all followed the Wu system. The following year, Rang Huang passed away. The Tang ruler suspended court for twenty-seven days and posthumously honored him as Emperor Rui. In the third year of Tang Sheng Yuan, Zhi Gao restored his surname to Li and changed his name to Bian (first seen in the year Ding Hai of the Tiancheng era of Emperor Mingzong of Tang).
Zen Master Fengxue of Ruzhou, whose personal name was Yanzhao, was a native of Yuhang, Qiantang, with the surname Liu. He abstained from meat from a young age. He studied Confucian classics to prepare for the imperial examinations. After failing once, he became a monk. He was tonsured by Zhigong at Kaiyuan Temple in his native prefecture. After receiving the full precepts, he studied the Tiantai Zhi Guan (meditation and contemplation). At the age of twenty-five, he visited Jingqing and consulted Zen Master Yong of Nanyuan, understanding the essence of his Zen teachings. He stayed for six years before departing. In the second year of Changxing during the reign of Emperor Mingzong of Later Tang, he arrived at the Ru River, building a few thatched huts against the mountain, like a fugitive's home. When asked by the local elders, an old farmer said, 'The ancient Fengxue Temple has been inhabited by monks who uphold the precepts for generations, but because the monks fought over the temple's property, everyone left.' The Zen master said, 'Can I live here?' The old farmer said yes. The Zen master then stayed. During the day, he begged for food in the villages, and at night, he lit pine resin for light, living alone for seven years. In the second year of Tianfu, the prefect Li, having heard of the Zen master's virtue, respectfully invited him. On the Shangyuan Festival (Lantern Festival), he opened the Dharma hall and gave a Dharma talk. The Zen master's Dharma lineage was inherited from Yong of Nanyuan. In the second year of Qianyou during the reign of Emperor Yin of the Han, Prefect Li was transferred to Yingzhou. The Zen master went to rely on him to avoid the war, staying in the prefectural residence. In Ruzhou, there was Grand Preceptor Song, who donated his residence as a precious monastery, named New Temple, inviting Zen Master Yanzhao to serve as abbot. The Zen master's Dharma seat flourished greatly. In the first year of Guangshun during the reign of Emperor Taizu of the Zhou, the temple was granted the plaque Guanghui Temple. The Zen master lived here for twenty-two years, with more than a hundred monks under his guidance. A monk asked, 'What is Buddha?' The Zen master said, 'The bamboo whip under Zhanglin Mountain.' On the first day of the eighth month of the sixth year of Kaibao during the reign of Emperor Taizu of the Song, the Zen master ascended the Dharma seat and spoke a verse: 'The Way is to help beings when the time is right, those who admire from afar come one after another. In later years, there will be an old man with similar feelings, incense smoke day and night, lamps every night.' On the fourteenth day, he personally wrote letters to bid farewell to all the benefactors. On the fifteenth day, he passed away in the lotus position, at the age of seventy-eight, with fifty-nine years as a monk. The Zen master's Dharma lineage was inherited from Yong of Nanyuan, Yong inherited from Jiang of Xinghua, and Jiang inherited from Zen Master Xuan of Linji.
The year Wuxu, the third year of Tianfu.
年 大遼會同二年。趙 鳳翔 吳越 文穆王元瓘 楚 荊南 唐 升元二年 閩 通文三年 蜀 廣政元年 漢 大有十一年
八月。晉帝上尊號于大遼主及太后。以平章憑道劉煦為冊禮使。備鹵簿儀仗車輅詣遼主行禮。帝事遼甚謹。奉表稱臣。曰父皇帝。
十月。帝以大梁舟車所會便於漕運。乃建東京于汴州。復以汴州為開封府。以東都(洛陽)為西京。以西都(長安)為晉昌軍節度。
敕聽公私自鑄銅錢。文曰天福元寶。
己亥天福四年 大遼會同三年。趙 鳳翔 吳越 楚 荊南 唐李升 升元三年 閩 永隆元年 蜀 廣政二年 漢 大有十二年
春正月。南唐群臣累表請唐主徐知誥複姓李。立唐宗廟。唐主許之。更名昪(皮變反)。群臣又請上尊號。不受。唐主不以外戚輔政。宦者不得預事。他國所不及也。
秋閏七月閩主為拱宸控鶴軍使連重遇所弒。其叔父延義自稱威武節度使閩國王。更名曦。謚閩主。曰唐宗。
觀世音菩薩 杭州上天竺僧道翊。一夕見山間光明。往視之得奇香木。命良工刻成觀世音菩薩像。白光煥發繼以晝夜。漢高祖乾祐二年。有僧從勛者。以古佛舍利置菩薩毫相中。舍利時現冠頂 又慶元路(浙東道明州也)海
【現代漢語翻譯】 現代漢語譯本 公元947年，大遼會同二年。趙在鳳翔，吳越是文穆王錢元瓘時期，楚和荊南，南唐是升元二年，閩是通文三年，蜀是廣政元年，後漢是大有十一年。
八月，後晉皇帝向大遼皇帝和太后獻上尊號，任命平章憑道劉煦為冊禮使，準備全套的儀仗車馬前往大遼向遼主行禮。後晉皇帝侍奉大遼非常恭敬，上表稱臣，稱遼主為『父皇帝』。
十月，後晉皇帝認為大梁是舟車匯聚之地，便於漕運，於是在汴州建立東京，恢復汴州為開封府，將東都（洛陽）設為西京，將西都（長安）改為晉昌軍節度。
下令允許官民私自鑄造銅錢，錢文為『天福元寶』。
公元948年，己亥年，天福四年，大遼會同三年。趙在鳳翔，吳越，楚和荊南，南唐李昪是升元三年，閩是永隆元年，蜀是廣政二年，後漢是大有十二年。
春季正月，南唐群臣多次上表，請求唐主徐知誥恢復李姓，建立唐朝宗廟。唐主同意了，改名為李昪（biàn）。群臣又請求為唐主上尊號，唐主沒有接受。唐主不讓外戚輔政，宦官不得干預政事，這是其他國家比不上的。
秋季閏七月，閩主被拱宸控鶴軍使連重遇所殺。他的叔父延義自稱威武節度使、閩國王，改名為王曦，謚閩主為唐宗。
觀世音菩薩（Avalokiteśvara），杭州上天竺寺的僧人道翊，一天晚上看到山間有光明，前去檢視，得到奇特的香木，命優秀的工匠雕刻成觀世音菩薩像，白光煥發，持續晝夜。後漢高祖乾祐二年，有僧人從勛，將古佛舍利放置在菩薩的眉間白毫相中，舍利時常顯現在菩薩的頭頂。還有慶元路（浙東道明州）的海...
【English Translation】 English version 947 AD, the second year of the Datong reign of the Great Liao Dynasty. Zhao was in Fengxiang, Wuyue was under the reign of King Wenmu Qian Yuanguan, Chu and Jingnan, Southern Tang was the second year of the Shengyuan reign, Min was the third year of the Tongwen reign, Shu was the first year of the Guangzheng reign, and Later Han was the eleventh year of the Dayou reign.
In August, the Emperor of Later Jin presented honorific titles to the Emperor and Empress Dowager of the Great Liao Dynasty, and appointed Liu Xu, the Pingzhang Pingdao, as the envoy for the ceremony. He prepared a full set of ceremonial guards and carriages to go to Liao to pay respects to the Liao Emperor. The Emperor of Later Jin served Liao very respectfully, submitting a memorial and addressing the Liao Emperor as 'Father Emperor'.
In October, the Emperor of Later Jin considered that D梁 (Daliang) was a place where boats and vehicles converged, which was convenient for water transport, so he established Tokyo in Bianzhou, restored Bianzhou as Kaifeng Prefecture, designated Dongdu (Luoyang) as the Western Capital, and changed Xidu (Chang'an) to the Jinchang Army Military Prefecture.
An edict was issued allowing officials and commoners to privately mint copper coins, with the inscription 'Tianfu Yuanbao'.
948 AD, the year of Ji Hai, the fourth year of Tianfu, the third year of the Datong reign of the Great Liao Dynasty. Zhao was in Fengxiang, Wuyue, Chu and Jingnan, Southern Tang Li Bian was the third year of the Shengyuan reign, Min was the first year of the Yonglong reign, Shu was the second year of the Guangzheng reign, and Later Han was the twelfth year of the Dayou reign.
In the first month of spring, the ministers of Southern Tang repeatedly submitted memorials requesting the Tang ruler Xu Zhigao to restore the surname Li and establish the Tang ancestral temple. The Tang ruler agreed and changed his name to Li Bian. The ministers also requested to bestow an honorific title on the Tang ruler, but the Tang ruler did not accept it. The Tang ruler did not allow relatives of the empress to assist in government affairs, and eunuchs were not allowed to interfere in political affairs, which was unmatched by other countries.
In the intercalary seventh month of autumn, the ruler of Min was killed by Lian Chongyu, the commander of the Gongchen Konghe Army. His uncle Yan Yi proclaimed himself the Military Commissioner of Weiwu and the King of Min, changed his name to Wang Xi, and posthumously named the ruler of Min as Tang Zong.
Avalokiteśvara (Guān Shì Yīn Pú Sà), Dao Yi, a monk from Shang Tianzhu Temple in Hangzhou, saw a light in the mountains one night. He went to investigate and found a strange fragrant wood. He ordered skilled craftsmen to carve it into an image of Avalokiteśvara, which emitted a white light day and night. In the second year of Qianyou of Emperor Gaozu of Later Han, a monk named Cong Xun placed the ancient Buddha's śarīra (舍利) in the white hair curl (毫相) between the eyebrows of the Bodhisattva, and the śarīra often appeared on the crown of the Bodhisattva's head. Also, the sea of Qingyuan Road (Mingzhou, Zhedong Province)...
中補怛洛伽山。乃菩薩示現之地。唐宣宗大中年間。西域天竺僧至洞中燔指祈禱。親睹觀世音菩薩妙相。與說法要。名跡始著。其後日本國僧慧鍔者。自燕北五臺山得菩薩畫像。舍于山側土人張氏。張奉之捐所居為觀音院。昌國志云。梁貞明二年始建寺也。宋神宗元豐三年。遣使王舜封往三韓。舟抵洞。黑風驟起龜負舟。舜封禱之。菩薩現相舟穩還朝。以聞朝廷。頒金帛移寺。建於梅岑山之陽。賜額寶陀。今之寺也。
庚子天福五年。大遼會同四年。閩王曦度民為僧萬一千人(閩紀載)。趙 鳳翔 吳越 楚 荊南 唐 升元四年 閩曦 永隆二年 蜀 廣政三年 漢 大有十四年
辛丑天福六年 大遼會同五年。趙 鳳翔 吳越 子弘佐立 楚 荊南 唐 升元五年 閩 永隆三年 蜀 廣政四年 漢 大有十三年
八月。吳越國文穆王錢氏元瓘薨。其子弘佐即王位。弘佐溫恭明斷。好書禮士躬勤政務。治七年。壽二十。
十一月唐分遣使者按行民。舊以肥瘠定其稅。民咸稱其平允。漢十二月戊戌。漢主寢疾。有梵僧謂曰名龔不利。漢主自造龑字名之。義取飛龍在天。讀若儼通。閩主于城南西阜建石塔七層。功未半發如蓋者三夕既成。光耀際天又三夕。王慰幸遂額之曰
【現代漢語翻譯】 現代漢語譯本 中補怛洛伽山（Zhongbu Putuoluo Mountain，觀世音菩薩道場）。乃是菩薩示現之地。唐宣宗大中年間，有西域天竺僧人至洞中焚燒手指祈禱，親眼見到觀世音菩薩的妙相，並聽聞菩薩說法要義，此地名聲才開始顯著。其後，日本國僧人慧鍔（Hui'e）從燕北五臺山得到菩薩畫像，將其舍于山側土人張氏家中。張氏供奉畫像，並捐獻所居住的房屋作為觀音院。昌國志記載，寺廟始建於梁貞明二年。宋神宗元豐三年，派遣使者王舜封前往三韓，船隻抵達洞口時，忽然颳起黑風，有龜揹負船隻。王舜封祈禱，菩薩顯現法相，船隻平穩返回朝廷。王舜封將此事上報朝廷，朝廷頒賜金帛，將寺廟遷移到梅岑山之陽，賜額為寶陀（Baotuo），就是現在的寺廟。
庚子年，天福五年，大遼會同四年，閩王王曦（Wang Xi）度化百姓為僧一萬一千人（閩紀記載）。趙、鳳翔、吳越、楚、荊南、唐升元四年、閩曦永隆二年、蜀廣政三年、漢大有十四年。
辛丑年，天福六年，大遼會同五年。趙、鳳翔、吳越，子弘佐（Hongzuo）即位、楚、荊南、唐升元五年、閩永隆三年、蜀廣政四年、漢大有十三年。
八月，吳越國文穆王錢元瓘（Qian Yuanguan）去世。其子錢弘佐即位為王。錢弘佐溫和恭敬，明察果斷，喜好讀書，禮待士人，勤于政務。治理國家七年，享年二十歲。
十一月，唐朝分派使者巡視百姓，按照土地肥沃程度確定稅收，百姓都稱讚其公平合理。漢朝十二月戊戌日，漢主劉龑（Liu Yan）生病，有梵僧說他的名字龔不利，漢主自己造了『龑』字作為名字，取飛龍在天之意，讀音與『儼』相通。閩主在城南西阜建造七層石塔，工程尚未過半，便有如傘蓋的光芒連續三夜出現，光耀照亮天空，又過了三夜，閩王前往慰問，並賜額為...
【English Translation】 English version Zhongbu Putuoluo Mountain (Zhongbu Putuoluo Mountain, the Bodhimanda of Avalokiteśvara Bodhisattva). It is the place where the Bodhisattva manifests. During the Dazhong era of Emperor Xuanzong of the Tang Dynasty, a monk from Tianzhu (India) in the Western Regions came to the cave and burned his fingers in prayer. He personally witnessed the wonderful appearance of Avalokiteśvara Bodhisattva and heard the essence of the Bodhisattva's teachings. From then on, the place became famous. Later, a Japanese monk named Hui'e obtained a portrait of the Bodhisattva from Mount Wutai in Yanbei and left it at the home of a local named Zhang on the side of the mountain. Zhang enshrined the portrait and donated his residence as the Guanyin Temple. The Changguo Chronicle records that the temple was first built in the second year of the Liang Zhenming era. In the third year of the Yuanfeng era of Emperor Shenzong of the Song Dynasty, an envoy named Wang Shunfeng was sent to the Three Hans. When the ship arrived at the cave, a black wind suddenly rose, and a turtle carried the ship on its back. Wang Shunfeng prayed, and the Bodhisattva appeared in his Dharma form, and the ship returned to the court safely. Wang Shunfeng reported this matter to the court, and the court bestowed gold and silk and moved the temple to the south side of Mount Meicen, bestowing the name Baotuo, which is the temple today.
In the Gengzi year, the fifth year of Tianfu, the fourth year of the Great Liao Huitong, Wang Xi, the King of Min, ordained 11,000 people as monks (as recorded in the Min Chronicle). Zhao, Fengxiang, Wuyue, Chu, Jingnan, the fourth year of the Tang Shengyuan era, the second year of the Min Xi Yonglong era, the third year of the Shu Guangzheng era, and the fourteenth year of the Han Dayou era.
In the Xinchou year, the sixth year of Tianfu, the fifth year of the Great Liao Huitong. Zhao, Fengxiang, Wuyue, Hongzuo ascended the throne, Chu, Jingnan, the fifth year of the Tang Shengyuan era, the third year of the Min Yonglong era, the fourth year of the Shu Guangzheng era, and the thirteenth year of the Han Dayou era.
In August, Qian Yuanguan, the Wenmu King of the Wuyue Kingdom, passed away. His son, Qian Hongzuo, ascended the throne as king. Qian Hongzuo was gentle and respectful, discerning and decisive, fond of reading, treated scholars with courtesy, and was diligent in government affairs. He ruled the country for seven years and died at the age of twenty.
In November, the Tang Dynasty dispatched envoys to inspect the people and determined taxes based on the fertility of the land, and the people praised it as fair and reasonable. On the Wuxu day of December in the Han Dynasty, the Han ruler Liu Yan fell ill. A Brahman monk said that his name Gong was unfavorable, so the Han ruler created the character '龑' as his name, taking the meaning of 'flying dragon in the sky', and its pronunciation is similar to '儼'. The Min ruler built a seven-story stone pagoda in Xifu, south of the city. Before the project was halfway completed, umbrella-like light appeared for three nights in a row, illuminating the sky. After another three nights, the King of Min went to comfort and bestowed the name...
凈光。而於其下又建寺宇焉(長樂集)。
壬寅天福七年六月帝殂 大遼會同六年。趙 鳳翔 吳越忠獻王弘佐 楚 荊南 唐 升元六年 閩 永隆四年 蜀 廣政五年 漢玢立 光天元年
南漢即南平廣州也。高祖劉龑四月殂。秦王弘度即皇帝位。更名玢(悲巾反)。
齊王
史曰出帝。諱重貴。高祖兄敬儒之子也。封齊王。高祖五子皆早卒。重睿尚幼。天福七年六月高祖殂。七月守司徒兼侍中憑道與天平節度使侍衛馬步都虞候景延廣議。國家多難宜立長君。乃奉廣晉尹齊王重貴為嗣。即皇帝位。大臣議奉表稱臣告哀于遼。景延廣請致書稱孫不稱臣。李崧諫之不從。憑道依違其間。帝卒從延廣議。遼主大怒遣使來責讓。延廣答以不遜。丙午歲開運三年也。十一月遼大舉滅晉。遼主命張彥澤遷齊王于開封府。頃刻不得留。帝在位四年。遠遷遼地。壽年不載 稱天福八年開運(三)。
癸卯天福八年 大遼會同七年。趙 鳳翔 吳越國 楚 荊南 唐璟 保大元年 閩 天德元年 蜀 廣政六年 漢弘熙立 乾和元年
唐主餌方士藥浸成躁急。群臣奏事往往暴怒。問道士王棲霞。何道可致太平。對曰。王者治心治身乃治家國。今陛下尚未能去。饑虞飽喜何
【現代漢語翻譯】 現代漢語譯本 凈光。並且在它的下面又建造了寺廟房舍（出自《長樂集》）。
壬寅年天福七年六月，皇帝駕崩。大遼會同六年。趙在鳳翔，吳越忠獻王弘佐，楚在荊南，唐升元六年，閩永隆四年，蜀廣政五年，漢玢即位，改元光天元年。
南漢就是南平廣州。高祖劉龑（yǎn）四月駕崩。秦王弘度即皇帝位，改名為玢（讀音bīn）。
齊王
史書稱之為出帝。名諱重貴。是高祖的哥哥敬儒的兒子。被封為齊王。高祖的五個兒子都早逝。重睿還年幼。天福七年六月高祖駕崩。七月，守司徒兼侍中憑道與天平節度使侍衛馬步都虞候景延廣商議，國家多難，應該立年長的君主。於是擁立廣晉尹齊王重貴為繼承人，即皇帝位。大臣們商議奉表稱臣，向遼國報告喪事。景延廣請求致書稱孫不稱臣。李崧勸諫他不聽從。憑道態度模棱兩可。皇帝最終聽從了景延廣的建議。遼國主大怒，派遣使者來責備。景延廣用不遜的言辭回答。丙午年是開運三年。十一月，遼國大舉滅晉。遼國主命令張彥澤將齊王遷到開封府。頃刻不得停留。出帝在位四年，被遠遠地遷到遼國。壽命沒有記載。稱天福八年為開運（三年）。
癸卯年天福八年，大遼會同七年。趙在鳳翔，吳越國，楚在荊南，唐璟保大元年，閩天德元年，蜀廣政六年，漢弘熙即位，改元乾和元年。
唐國主服用方士的藥物，漸漸變得急躁。群臣奏事，他常常暴怒。問道士王棲霞，用什麼方法可以達到太平。王棲霞回答說：『君王治理內心，修養自身，才能治理好家國。現在陛下還不能去除飢餓時的憂慮和飽足時的喜悅，這怎麼能行呢？』
【English Translation】 English version Jing Guang (Pure Light). Moreover, temples and houses were built beneath it (from 'Chang Le Ji').
In the Renyin year, the seventh year of Tianfu, the emperor passed away in June. It was the sixth year of Huitong in the Great Liao Dynasty. Zhao was in Fengxiang, Hongzu, the King Zhongxian of Wuyue, Chu was in Jingnan, the sixth year of Shengyuan in Tang, the fourth year of Yonglong in Min, the fifth year of Guangzheng in Shu, and Han Bin ascended the throne, changing the era name to Guangtian (First Light).
The Southern Han is Nanping Guangzhou. Emperor Gaozu Liu Yan (high ancestor Liu Yan) passed away in April. Prince Hongdu of Qin ascended the throne and changed his name to Bin (pronounced bīn).
Prince Qi
History calls him Emperor Chu. His given name was Chonggui. He was the son of Jingru, Emperor Gaozu's elder brother. He was enfeoffed as Prince Qi. Emperor Gaozu's five sons all died early. Chongrui was still young. In June of the seventh year of Tianfu, Emperor Gaozu passed away. In July, Ping Dao, the Defender-in-chief and concurrently Attendant-in-ordinary, along with Jing Yanguang, the Military Governor of Tianping and Commander of the Imperial Guards, discussed that the country was in turmoil and a senior ruler should be established. Therefore, they supported Chonggui, the Prince Qi of Guangjin, as the successor, who then ascended the throne. The ministers discussed submitting a memorial to declare allegiance and report the mourning to the Liao Dynasty. Jing Yanguang requested to address the Liao in a letter as 'Grandson' instead of 'Subject'. Li Song advised against it, but he did not listen. Ping Dao was ambiguous in his attitude. The emperor eventually followed Jing Yanguang's advice. The Liao ruler was furious and sent envoys to rebuke him. Jing Yanguang responded with disrespectful words. The Bingwu year was the third year of Kaiyun. In November, the Liao Dynasty launched a major campaign to destroy Jin. The Liao ruler ordered Zhang Yanze to move Prince Qi to Kaifeng Prefecture. He was not allowed to stay for even a moment. Emperor Chu reigned for four years and was exiled far away to the Liao territory. His lifespan was not recorded. The eighth year of Tianfu was referred to as Kaiyun (three years).
In the Guimao year, the eighth year of Tianfu, it was the seventh year of Huitong in the Great Liao Dynasty. Zhao was in Fengxiang, the Kingdom of Wuyue, Chu was in Jingnan, the first year of Baoda in Tang Jing, the first year of Tiande in Min, the sixth year of Guangzheng in Shu, and Han Hongxi ascended the throne, changing the era name to Qianhe (Peace and Harmony).
The Tang ruler took medicine from alchemists and gradually became impatient and irritable. When the ministers presented matters, he often became furious. He asked the Taoist Wang Qixia what method could achieve peace. Wang Qixia replied, 'A ruler governs his heart and cultivates himself in order to govern his family and country. Now, Your Majesty has not yet been able to eliminate worry when hungry and joy when full. How can this be done?'
論太平。宋后稱歎以為至言。唐主凡所賜予。棲霞皆不受。二月唐主疽發背。召齊王璟入侍疾。謂璟曰。吾餌金石欲益壽。乃更傷生。汝宜戒之。是夕殂。元宗璟即位。
閩族王氏延政稱帝于建州國號大殷。初天福四年曦既立。驕淫苛虐猜忌宗族。其弟建州刺史王延政以書諫之。曦怒。由是兄弟積相猜恨戰鬥。至是延政稱帝。
漢殤帝。驕奢不親政事。晉王弘熙欲圖之。乃盛飾聲伎娛悅其意以成其惡。頃之乘其醉而弒之。弘熙即皇帝位。中宗也。改年曰乾和。
法眼宗 建康清涼寺禪師。名文益。生餘杭魯氏。七歲依新定智通院同偉禪師落髮。弱齡稟具於越州開元寺。究毗尼探儒典。振錫南參抵福州。見長慶棱禪師不大發明。乃欲出嶺過漳州。阻雪于城西石山。地藏院禪師桂琛問曰。上座學解說三界唯心萬法唯識。乃指階前石曰。此石在心內在心外。師曰在心內。琛曰。行腳人著甚來由。安片石在心頭走。師窘無以對。即放包依席下。求抉擇一月餘。呈見解說道理。琛語之曰。佛法不恁么。師曰。某甲詞窮理絕也。琛曰。若論佛法一切見成。師于言下大悟。遂依止久之。時唐潞王清泰二年也。辭行至江西撫州。州牧重師之道。請住崇壽院。南唐有國。唐主迎師住金陵報恩禪院。署號凈慧禪師。遷任
【現代漢語翻譯】 現代漢語譯本 論太平。宋以後的人稱讚它，認為是至理名言。唐國主凡是賞賜的東西，棲霞寺的僧人都不接受。二月，唐國主背上長了毒瘡，召齊王王璟入宮侍疾，對王璟說：『我服用金石之藥，想以此來增壽，沒想到反而傷了性命。你應該以此為戒。』當晚就去世了。元宗王璟即位。
閩地的王氏，王延政在建州稱帝，國號大殷。當初天福四年，王曦繼位后，驕奢淫逸，對宗族苛刻殘暴，而且生性多疑。他的弟弟，建州刺史王延政寫信勸諫他。王曦大怒。從此兄弟之間互相猜忌仇恨，兵戎相見。到這時，王延政就稱帝了。
漢殤帝，驕橫奢侈，不親自處理政事。晉王王弘熙想要圖謀他，於是極力用歌舞女樂來取悅他，使他更加為非作歹。不久，趁他喝醉的時候殺了他。王弘熙就即位當了皇帝，就是中宗。改年號為乾和。
法眼宗，建康清涼寺的禪師，名叫文益，出生在餘杭魯氏。七歲時在新定智通院跟隨同偉禪師剃度出家。年輕時在越州開元寺受具足戒。精通戒律，研究儒家典籍。雲遊四方，到達福州，拜見長慶棱禪師，但沒有得到大的啓發。於是想要出嶺前往漳州，因為大雪阻礙，停留在城西石山的地藏院。地藏院的禪師桂琛問道：『上座你學的是解說三界唯心，萬法唯識。』於是指著臺階前的石頭說：『這塊石頭是在你的心內，還是在你的心外？』文益禪師回答說：『在心內。』桂琛禪師說：『你這個雲遊四方的人，揹著什麼東西，把一塊石頭放在心頭到處走？』文益禪師窘迫，無言以對。於是放下行囊，留在桂琛禪師座下，請求指點迷津，一個多月。呈上自己的見解和道理。桂琛禪師對他說：『佛法不是這樣的。』文益禪師說：『我實在詞窮理絕了。』桂琛禪師說：『如果談論佛法，一切都是現成的。』文益禪師在桂琛禪師的言語下大徹大悟。於是留在地藏院很久。當時是唐潞王清泰二年。文益禪師辭別桂琛禪師前往江西撫州。撫州州牧敬重文益禪師的道行，請他住在崇壽院。南唐建立后，唐國主迎接文益禪師住在金陵報恩禪院，賜予他『凈慧禪師』的稱號，後來又讓他擔任住持。
【English Translation】 English version On Taiping. People after the Song Dynasty praised it as the ultimate truth. The Tang ruler refused all the gifts bestowed by Qixia Temple. In the second month, the Tang ruler developed a carbuncle on his back and summoned Prince Qi, Wang Jing (name of a person), to attend to him. He said to Wang Jing: 'I took elixirs of gold and stone to prolong my life, but instead, it harmed me. You should take this as a warning.' He passed away that evening. Yuanzong, Wang Jing, ascended the throne.
In Min, Wang Yanzheng (name of a person) of the Wang clan declared himself emperor in Jianzhou, with the state name of Da Yin. Initially, in the fourth year of Tianfu, after Wang Xi (name of a person) ascended the throne, he was arrogant, licentious, cruel, and suspicious of his relatives. His younger brother, Wang Yanzheng, the prefect of Jianzhou, wrote a letter to advise him. Wang Xi was furious. From then on, the brothers harbored suspicion and hatred towards each other, leading to battles. At this point, Wang Yanzheng declared himself emperor.
Emperor Shang of Han was arrogant, extravagant, and did not attend to state affairs personally. Prince of Jin, Wang Hongxi (name of a person), wanted to plot against him. So he lavishly decorated singers and dancers to please him and encourage his evil deeds. Soon after, he assassinated him while he was drunk. Wang Hongxi then ascended the throne as emperor, becoming Zhongzong. He changed the era name to Qianhe.
Fayan School. Zen Master Wenyi (name of a person) of Qingliang Temple in Jiankang was born into the Lu family in Yuhang. At the age of seven, he was tonsured at Zhītōng Temple in Xīndìng under Zen Master Tongwei. In his youth, he received full ordination at Kaiyuan Temple in Yuezhou. He mastered the Vinaya and explored Confucian classics. He traveled south with his staff and arrived in Fuzhou, where he met Zen Master Changqing Leng but did not gain great enlightenment. He then intended to cross the mountains to Zhangzhou but was blocked by snow at Dizang Temple in Shishan, west of the city. Zen Master Guichen (name of a person) of Dizang Temple asked: 'Venerable Sir, you study and explain that the three realms are only mind, and all dharmas are only consciousness.' Then he pointed to the stone in front of the steps and said: 'Is this stone inside the mind or outside the mind?' The master said: 'Inside the mind.' Guichen said: 'What are you, a wandering monk, carrying, putting a stone in your head and walking around?' The master was embarrassed and speechless. He then put down his baggage and stayed under Guichen's seat, seeking guidance for more than a month. He presented his views and principles. Guichen said to him: 'The Buddha-dharma is not like that.' The master said: 'I am truly at a loss for words and principles.' Guichen said: 'If we talk about the Buddha-dharma, everything is already complete.' The master had a great enlightenment under Guichen's words. He then stayed at Dizang Temple for a long time. At that time, it was the second year of Qingtai of the Tang Lu Prince. Zen Master Wenyi bid farewell to Guichen and went to Fuzhou in Jiangxi. The governor of Fuzhou respected the master's virtue and invited him to stay at Chongshou Temple. After the establishment of the Southern Tang, the Tang ruler welcomed Zen Master Wenyi to stay at Baoen Temple in Jinling, bestowing upon him the title 'Zen Master Jinghui', and later appointed him as abbot.
清涼寺。大闡法化。唐主邀師觀牡丹花。請師賦詩。師應聲曰。擁毳對芳叢。由來趣不同。發從今日白。花是去年紅。艷冶隨朝露。馨香逐晚風。何須待零落。然後始知空。唐主頓悟玄旨。至周顯德五年。唐之交泰元年也。七月十七日師示疾。唐主親加禮問。閏月五日辭眾跏趺而逝。壽七十四。臘五十四。公卿李建勛以下素服奉全身。塔于江寧縣之丹陽。敕謚大法眼禪師。塔曰無相。再謚曰大智藏大導師。師入室弟子四十三人。各導一方。隨根悟入者不可勝紀。師嗣地藏琛。琛嗣玄沙備。備嗣雪峰存禪師。宗門尊仰其道曰法眼宗。
甲辰開運元年 大遼會同八年。趙 鳳翔 吳越國 楚 荊南 唐 保大二年 閩 朱文進 蜀 廣政七年 漢 乾和二年
劉煦授司空平章事撰舊唐史。佛祖異跡皆載之。宋歐陽修撰唐書。始皆刪去。
春正月。閩拱宸都指揮使朱文進。閣門使連重遇弒閩王曦。召百官告之曰。太祖光啟閩國。今子孫淫虐其墜厥緒。天厭王氏。宜更擇有德者立之。眾莫敢言。重遇乃推朱文進。升殿被兗冕帥群臣北面再拜稱臣。文進自稱閩王。謚閩主曦曰景宗。是年文進為其下所殺。函首送于建州殷王延政。明年南唐兵取建州。延政降閩合五十年而國除。
鐘聲息苦 南
唐江南上元縣一民暴死三日復甦云。至一殿庭。忽見先王縲械甚嚴。近問之曰。主何至此。曰吾為宋齊丘所誤。殺和州降者千餘人。冤訴囚此。汝得還可語嗣君。凡寺觀鳴鐘須延其聲。受苦聞鐘得暫休息。或能為造一鐘尤善。吾在位嘗交聘于闐國。彼王遺吾一玉天王像。吾常置於髻中。後藏于瓦棺寺佛左膝無知者。汝以此像為驗。民既還具奏之。唐主親詣瓦棺寺。果得玉像于佛膝。感泣造一鐘于建康清涼寺。其文曰。薦烈祖孝高皇帝。脫幽出厄以玉像。建塔葬于蔣山(法苑珠林)。
乙巳開運二年 大遼會同九年。趙 鳳翔 吳越國 楚 荊南 唐 保大三年 閩滅 蜀 廣政八年 漢 乾和三年
丙午開運三年 大遼會同十年。趙 鳳翔 吳越 楚 荊南 唐 保大四年 蜀 廣政九年 漢 乾和四年
丁未開運四年 大遼會同十一年。趙 鳳翔 吳越國 弘佐薨 楚 希廣立 荊南 唐 保大五年 蜀 廣政十年 漢 乾和五年
四月遼太宗殂。在位二十二年。五月世宗立。諱阮番。名兀欲。東丹王突欲之子。太祖孫也。戊申年改元天祿。天祿四年辛亥秋九月。為燕王述軋等弒于新州之火神淀。在位五年。
五月。楚文昭王希范卒。將佐奉其
【現代漢語翻譯】 現代漢語譯本 唐朝江南上元縣有一個人突然暴斃，三天後又甦醒，說他到了一個殿庭。忽然看見先王被繩索捆綁，非常嚴厲。他走近詢問：『主上為何落到這般境地？』先王說：『我被宋齊丘所迷惑，殺害了和州投降的一千多人，他們冤魂申訴，我因此被囚禁在這裡。你如果能回去，可以告訴後來的君主，凡是寺廟道觀敲鐘，都要延長鐘聲，受苦的人聽到鐘聲可以暫時休息。如果能為我造一口鐘，那就更好了。我在位時曾經與于闐國（Khotan）通好，于闐國王送給我一尊玉天王像，我常常把它放在髮髻中，後來藏在瓦棺寺佛像的左膝里，沒有人知道。你可以用這尊玉像作為憑證。』這個人回去后，把這件事詳細地稟告了唐主。唐主親自前往瓦棺寺，果然在佛像的左膝里找到了玉像。他感動得哭了，於是在建康清涼寺造了一口鐘，鐘上的銘文說：『獻給烈祖孝高皇帝，讓他脫離幽冥之苦，用玉像建塔安葬在蔣山。』（出自《法苑珠林》）。
乙巳年開運二年，大遼會同九年。趙（指後趙）鳳翔，吳越國，楚，荊南，唐保大三年，閩滅，蜀廣政八年，漢乾和三年。
丙午年開運三年，大遼會同十年。趙鳳翔，吳越，楚，荊南，唐保大四年，蜀廣政九年，漢乾和四年。
丁未年開運四年，大遼會同十一年。趙鳳翔，吳越國，弘佐去世，楚希廣繼位，荊南，唐保大五年，蜀廣政十年，漢乾和五年。
四月，遼太宗去世，在位二十二年。五月，遼世宗即位，名叫阮番，又名兀欲，是東丹王突欲的兒子，遼太祖的孫子。戊申年改年號為天祿。天祿四年辛亥年秋九月，被燕王述軋等人在新州火神淀殺害，在位五年。
五月，楚文昭王希范去世，將領們擁立他的...
【English Translation】 English version A man from Shangyuan County (上元縣), Jiangnan (江南) during the Tang Dynasty suddenly died and revived after three days, saying he had arrived at a palace courtyard. He suddenly saw the late king bound by ropes, very severely. He approached and asked: 'Why has Your Majesty come to this state?' The late king said: 'I was misled by Song Qiqiu (宋齊丘) and killed more than a thousand surrendered people from Hezhou (和州). Their wronged souls have filed complaints, and I am imprisoned here because of this. If you can return, you can tell the subsequent ruler that whenever temples and monasteries ring their bells, they should prolong the sound, so that those suffering can have a temporary respite upon hearing the bells. It would be even better if a bell could be made for me. When I was in power, I once had diplomatic relations with the Kingdom of Khotan (于闐國). The king of Khotan gave me a jade Heavenly King statue, which I often placed in my hair bun, and later hid it in the left knee of the Buddha statue in Waguan Temple (瓦棺寺), without anyone knowing. You can use this statue as proof.' After the man returned, he reported this matter in detail to the Tang ruler. The Tang ruler personally went to Waguan Temple and indeed found the jade statue in the left knee of the Buddha statue. Moved to tears, he then cast a bell at Qingliang Temple (清涼寺) in Jiankang (建康), with an inscription saying: 'Dedicated to the martyred ancestor, Emperor Xiaogao (孝高皇帝), to release him from the suffering of the underworld, and a pagoda was built to bury the jade statue at Jiangshan (蔣山).' (From Dharmapada-avadana).
In the year Yisi (乙巳), the second year of Kaiyun (開運), the ninth year of the Great Liao (大遼) Huitong (會同). Zhao (趙) of Fengxiang (鳳翔), the Kingdom of Wuyue (吳越國), Chu (楚), Jingnan (荊南), the third year of Baoda (保大) of Tang (唐), Min (閩) was destroyed, the eighth year of Guangzheng (廣政) of Shu (蜀), the third year of Qianhe (乾和) of Han (漢).
In the year Bingwu (丙午), the third year of Kaiyun, the tenth year of the Great Liao Huitong. Zhao of Fengxiang, Wuyue, Chu, Jingnan, the fourth year of Baoda of Tang, the ninth year of Guangzheng of Shu, the fourth year of Qianhe of Han.
In the year Dingwei (丁未), the fourth year of Kaiyun, the eleventh year of the Great Liao Huitong. Zhao of Fengxiang, the Kingdom of Wuyue, Hongzu (弘佐) passed away, Xi Guang (希廣) ascended the throne of Chu, Jingnan, the fifth year of Baoda of Tang, the tenth year of Guangzheng of Shu, the fifth year of Qianhe of Han.
In the fourth month, Emperor Taizong (太宗) of Liao (遼) passed away, having reigned for twenty-two years. In the fifth month, Emperor Shizong (世宗) ascended the throne, named Ruanfan (阮番), also known as Wuyu (兀欲), the son of Prince Tuyu (突欲) of Dongdan (東丹), and the grandson of Emperor Taizu (太祖) of Liao. In the year Wushen (戊申), the era name was changed to Tianlu (天祿). In the autumn of the year Xinhai (辛亥), the fourth year of Tianlu, he was assassinated by Prince Shuzha (述軋) of Yan (燕) and others at Huoshen Dian (火神淀) in Xinzhou (新州), having reigned for five years.
In the fifth month, King Wenzhao (文昭王) Xifan (希范) of Chu passed away, and the generals supported his...
弟希廣立之。
六月吳越忠獻王弘佐薨。遺令以丞相弘倧為鎮海鎮東節度使。是歲為內牙統軍使胡進思所廢。更立其弟弘俶。忠懿王也。王留心釋教。嗣位之初。凡兩浙諸郡名山聖蹟之處。皆賜金帛建立伽藍。福州支提山乃天冠菩薩道場。王施七寶。鑄天冠像一千身。仍創寺宇。宏麗甲於七閩焉。
丁未年春正月。遼兵至大梁。晉帝與太后已下上表乞降。迎于封丘門外。遼主辭不見。封晉帝為負義侯。置於黃龍府。即慕容燕之和龍城也。遼主改服中國衣冠。百官起居皆如舊制。遷晉帝李太后憑后北行。後宮左右從者百餘人。契丹三百騎援送之。二月遼主還國。以蕭翰為大梁節度使。翰述律太后兄之子。其妹復為遼主后。翰始以蕭為姓。自是契丹后族皆稱蕭氏。述律太祖阿保機之後也。夏四月遼主回至臨城得疾。及欒城病甚。丙子至殺胡林而卒。國人為剖其腹實鹽數斗載之北去。晉人謂之帝羓。初河東節度使劉知遠。聞遼主入汴。分兵守四境以防侵軼。於是將佐勸知遠正尊號號令四方。知遠不許。軍士皆曰。今契丹執天子天下無主。番漢孔目官郭威都押牙楊邠勸進。知遠從之。二月辛未即皇帝位。乃更稱天福十二年。改國號曰漢。契丹蕭翰聞漢帝擁兵南來。遂欲北歸。恐中國無主。時有唐明宗子李從益。與
【現代漢語翻譯】 現代漢語譯本 弟希廣立之。 六月，吳越忠獻王錢弘佐去世。遺囑由丞相錢弘倧擔任鎮海、鎮東節度使。同年，錢弘倧被內牙統軍使胡進思廢黜，改立其弟錢弘俶，即後來的忠懿王。錢弘俶潛心研究佛教。繼位之初，在兩浙各郡的名山聖蹟之處，都賜予金帛，建立寺廟。福州支提山是天冠菩薩（Bhaisajya-rāja-bodhisattva）的道場，錢弘俶捐獻七寶，鑄造天冠菩薩像一千尊，並建立寺宇，其宏偉壯麗在福建一帶堪稱第一。 丁未年春正月，遼兵抵達大梁。晉帝（指後晉皇帝）與太后等向上表請求投降，在封丘門外迎接遼主。遼主拒絕接見，封晉帝為負義侯，安置在黃龍府，也就是慕容燕的和龍城。遼主改穿中國的衣冠，百官的起居都按照舊制。遷移晉帝李太后及後宮左右隨從一百餘人北行，契丹三百騎兵護送。二月，遼主返回本國，任命蕭翰為大梁節度使。蕭翰是述律太后（遼太祖耶律阿保機的妻子）哥哥的兒子，他的妹妹又是遼主的皇后。蕭翰開始以蕭為姓。從此，契丹的后族都稱蕭氏，是述律阿保機的後代。夏四月，遼主回國途中在臨城得病，到欒城時病情加重。丙子日，在殺胡林去世。國人剖開他的肚子，裝入幾斗鹽，運回北方。晉人稱之為『帝羓』（即醃製過的皇帝屍體）。當初，河東節度使劉知遠，聽到遼主進入汴梁，分兵守衛四境，以防侵犯。於是，將佐勸說劉知遠稱帝，號令四方。劉知遠不答應。軍士們都說：『現在契丹人挾持了天子，天下無主。』番漢孔目官郭威、都押牙楊邠勸他即位，劉知遠聽從了。二月辛未日，即皇帝位，改年號為天福十二年，改國號為漢。契丹蕭翰聽說漢帝擁兵南來，就想北歸，擔心中國沒有主人。當時有唐明宗的兒子李從益，與
【English Translation】 English version His younger brother Xi Guang was established. In June, Qian Hongzuo, the Zhongxian King of Wuyue, passed away. His will stipulated that the Prime Minister Qian Hongzong should serve as the Jinhai and Zhendong military commissioner (Jiedushi). In the same year, Qian Hongzong was deposed by Hu Jinsi, the commander of the inner palace guards, and his younger brother Qian Hongchu, later known as King Zhongyi, was established instead. Qian Hongchu devoted himself to the study of Buddhism. At the beginning of his reign, he donated gold and silk to build monasteries in famous mountains and sacred sites throughout the prefectures of Liangzhe. Mount Zhiti in Fuzhou was the sacred site of Bhaisajya-rāja-bodhisattva (Tianguan Pusa). Qian Hongchu donated seven treasures to cast one thousand statues of Bhaisajya-rāja-bodhisattva and built temples, whose magnificence was unparalleled in Fujian. In the first month of spring in the Dingwei year, the Liao troops arrived at Daliang. The Jin Emperor (referring to the emperor of the Later Jin Dynasty) and the Empress Dowager submitted a memorial requesting surrender and greeted the Liao ruler outside Fengqiu Gate. The Liao ruler refused to meet them, conferred the title of 'Marquis of Betrayal' on the Jin Emperor, and placed him in Huanglong Prefecture, which was the Helong City of Murong Yan. The Liao ruler changed into Chinese clothing, and the officials' daily routines followed the old system. The Jin Emperor, Empress Dowager Li, and over a hundred palace attendants were moved north, escorted by three hundred Khitan cavalry. In the second month, the Liao ruler returned to his country and appointed Xiao Han as the military commissioner of Daliang. Xiao Han was the son of the elder brother of Empress Dowager Shulu (wife of Emperor Taizu of Liao, Yelü Abaoji), and his sister was the Liao ruler's empress. Xiao Han began to use Xiao as his surname. From then on, the Khitan imperial clan was called the Xiao clan, descendants of Shulu Abaoji. In the fourth month of summer, the Liao ruler fell ill in Lincheng on his way back to his country, and his condition worsened in Luancheng. On the Bingzi day, he died in Shahu Forest. The people of his country cut open his abdomen, filled it with several dou of salt, and transported it back north. The Jin people called it 'Emperor Ba' (meaning a preserved emperor's corpse). Initially, Liu Zhiyuan, the military commissioner of Hedong, heard that the Liao ruler had entered Bianliang and divided his troops to guard the four borders to prevent invasion. Therefore, his generals and advisors urged Liu Zhiyuan to declare himself emperor and command the four directions. Liu Zhiyuan refused. The soldiers all said, 'Now the Khitans have seized the emperor, and the world is without a ruler.' Guo Wei, the Fan-Han Kongmu official, and Yang Bin, the Du Yaya, urged him to ascend the throne, and Liu Zhiyuan complied. On the Xinwei day of the second month, he ascended the throne, changed the reign title to Tianfu twelve years, and changed the country's name to Han. Xiao Han of Khitan heard that the Han Emperor was coming south with troops and wanted to return north, fearing that China would be without a master. At that time, there was Li Congyi, the son of Emperor Mingzong of Tang, and
母王淑妃在洛陽。翰迎而立之。以為帝。帥諸酉長拜之。百官謁見。淑妃泣曰。吾母子卑弱如此。而諸公所立是禍吾家也。翰留燕兵千人守諸門為從益宿衛。翰乃辭行。漢帝至洛陽。命鄭州防禦使郭從義。先入大梁清官殺李從益及王淑妃。漢帝至大梁。復以汴州為陳京。國號漢。
右晉二主合一十一年歸於漢。
漢
劉姓以水德王都汴高祖隱帝
高祖
諱知遠。改名皓。沙陀部人。世居太原。與晉高祖俱事唐明宗。晉高祖即位。以知遠為保義軍節度使。遷河東節度使。開運二年封北平王。晉帝北遷。帝即位於晉陽。在位二年。壽五十四 稱天福年(二)乾祐(一)。
戊申乾祐元年 大遼世宗天祿元年。趙 鳳翔 吳越 弘俶 楚 荊南 保融立 唐 保大六年 蜀 廣政十一年 漢 乾和六年
正月。帝更名皓(古老子)甲子不豫。丁丑殂于萬歲殿。秘不發喪。二月立皇太子丞祐為周王。即帝位時年十八歲。
冬十月。荊南節度使南平文獻王高從誨卒。其子保融知留後。治十年。壽四十一歲。
隱帝
諱氶祐。高祖第二子。在位三年。壽二十歲 稱乾祐年。
己酉乾祐二年 大遼天祿二年。趙 鳳翔 吳越 楚 希廣被弒
【現代漢語翻譯】 現代漢語譯本 母王淑妃在洛陽。劉知遠派人迎接並擁立她，尊奉她為皇帝。眾將領率領各路將士向她跪拜。百官也前去謁見。王淑妃哭著說：『我們母子如此卑微弱小，而各位所擁立的，是會給我們家帶來災禍啊！』劉知遠留下燕地的士兵一千人守衛各處城門，作為李從益的宿衛。劉知遠於是辭別離開。劉知遠稱帝后到達洛陽，命令鄭州防禦使郭從義，先進入大梁，誅殺李從益及王淑妃。劉知遠到達大梁，又將汴州改為陳京，國號為漢。
右晉朝兩位皇帝共計十一年，最終歸於漢朝。
漢
劉姓，以水德立國，都城在汴州，高祖為隱帝。
高祖
名諱知遠，后改名皓（Hao）。是沙陀部人，世代居住在太原。與晉高祖一同侍奉唐明宗。晉高祖即位后，任命劉知遠為保義軍節度使，后陞遷為河東節度使。開運二年，被封為北平王。晉帝北遷后，劉知遠在晉陽即位。在位二年，享年五十四歲。年號為天福（二年）、乾祐（一年）。
戊申年乾祐元年，時為大遼世宗天祿元年。趙地為鳳翔，吳越為弘俶，楚地，荊南為保融立國，唐為保大六年，蜀為廣政十一年，漢為乾和六年。
正月，劉知遠改名為皓（Hao）。甲子日身體不適，丁丑日駕崩于萬歲殿。秘不發喪。二月，立皇太子劉承祐為周王，即位時年僅十八歲。
冬十月，荊南節度使南平文獻王高從誨去世，其子高保融代理留後。統治十年，享年四十一歲。
隱帝
名諱劉承祐，是高祖的第二個兒子。在位三年，享年二十歲。年號為乾祐。
己酉年乾祐二年，時為大遼天祿二年。趙地為鳳翔，吳越，楚地，希廣被弒。
【English Translation】 English version Empress Dowager Wang was in Luoyang. Liu Zhiyuan sent someone to welcome and enthrone her, honoring her as the emperor. The generals led their troops to kneel before her. The officials also came to pay their respects. Empress Dowager Wang wept and said, 'My son and I are so humble and weak, and what you all have enthroned will bring disaster to our family!' Liu Zhiyuan left a thousand Yan soldiers to guard the gates as Li Congyi's personal guard. Liu Zhiyuan then bid farewell and departed. After Liu Zhiyuan became emperor, he arrived in Luoyang and ordered Guo Congyi, the defense commissioner of Zhengzhou, to enter Daliang first and kill Li Congyi and Empress Dowager Wang. Liu Zhiyuan arrived in Daliang and renamed Bianzhou as Chenjing, establishing the state name as Han.
To the right, the two emperors of Jin totaled eleven years before falling to Han.
Han
The Liu family, establishing the kingdom with the virtue of water, with the capital in Bianzhou, the Gaozu (High Ancestor) was Emperor Yin.
Gaozu (High Ancestor)
His given name was Zhiyuan, later changed to Hao (皓). He was a Shatuo tribesman, whose family had lived in Taiyuan for generations. He served Emperor Mingzong of Tang together with Emperor Gaozu of Jin. After Emperor Gaozu of Jin ascended the throne, he appointed Liu Zhiyuan as the military commissioner of Baoyi, and later promoted him to military commissioner of Hedong. In the second year of Kaiyun, he was enfeoffed as the Prince of Beiping. After the Jin Emperor moved north, Liu Zhiyuan ascended the throne in Jinyang. He reigned for two years and died at the age of fifty-four. The reign titles were Tianfu (two years) and Qianyou (one year).
In the year of Wushen, the first year of Qianyou, it was the first year of Tianlu of Emperor Shizong of the Great Liao. Zhao was Fengxiang, Wuyue was Hongchu, Chu, Jingnan was established by Bao Rong, Tang was Baoda six years, Shu was Guangzheng eleven years, and Han was Qianhe six years.
In the first month, Liu Zhiyuan changed his name to Hao (皓). On the day of Jiazi, he felt unwell, and on the day of Dingchou, he passed away in the Wansui Hall. The news of his death was kept secret. In the second month, the crown prince Liu Chengyou was made the Prince of Zhou and ascended the throne at the age of eighteen.
In the tenth month of winter, Gao Conghui, the Prince Wenxian of Nanping and military commissioner of Jingnan, passed away. His son Gao Baorong acted as the acting military commissioner. He ruled for ten years and died at the age of forty-one.
Emperor Yin
His given name was Liu Chengyou, the second son of Gaozu. He reigned for three years and died at the age of twenty. The reign title was Qianyou.
In the year of Jiyou, the second year of Qianyou, it was the second year of Tianlu of the Great Liao. Zhao was Fengxiang, Wuyue, Chu, Xi Guang was assassinated.
荊南 唐 保大七年 蜀 廣政十二年 漢 乾和七年
韶國師 名德韶。處州龍泉陳氏子。年十五出家。十七歲依本州龍歸寺受業。十八納戒于信州開元寺。後唐莊宗同光年中。遊方首謁投子山同禪師。次謁龍牙疏山。如是參歷五十四員善知識。最後至江西撫州。謁法眼益禪師。倦于參問但隨眾而已。一日僧問法眼。如何是曹源一滴水。眼曰。是曹源一滴水。師于座側聞之。豁然開悟。白於法眼。眼曰。汝向後當爲國王所師致祖道光大。尋回本道。游天臺山。睹智者顗禪師遺蹤。有若宿契。初止白沙。時吳越忠懿王弘俶為王子刺臺州。向師之名延請問道。至是乾祐二年。王已嗣吳越位。遣使迎師伸弟子之禮。尊為國師。有傳天臺智者之教沙門義寂者。即螺溪法師也。屢言于師曰。智者之教年祀寢遠。卒多散落惟。新羅國其本甚備。請和尚慈力為致之。師乃聞于越王。王為遣使赍師之書往彼國。繕寫備足而還。迄今臺宗教文獲全者。師有力焉。師有偈曰。通玄峰頂不是人間。心外無法滿目青山。法眼聞云。即此一偈可起吾宗。宋太祖開寶五年六月二十八日集眾言別。跏趺而逝于蓮華峰。壽八十二歲。臘六十五。師嗣法眼益禪師。
庚戌乾祐三年 大遼天祿三年。趙 鳳翔 吳越 楚 荊南
【現代漢語翻譯】 現代漢語譯本 荊南，唐保大七年，蜀廣政十二年，漢乾和七年。
韶國師（Shaoguo National Teacher），名德韶（Deshao），是處州龍泉（Chuzhou Longquan）陳氏之子。十五歲出家，十七歲在本州龍歸寺（Longgui Temple）受業，十八歲在信州開元寺（Kaiyuan Temple）納戒。後唐莊宗同光年間，遊方參學，首先拜謁投子山同禪師（Touzi Mountain Tong Chan Master），其次拜謁龍牙疏山（Longya Shushan）。如此參訪了五十四位善知識。最後到達江西撫州（Fuzhou, Jiangxi），拜謁法眼益禪師（Fayan Yi Chan Master）。他不再積極地提問，只是跟隨大眾。一天，有僧人問法眼禪師：『如何是曹源（Caoyuan）一滴水？』法眼禪師回答：『是曹源一滴水。』德韶國師在座位旁邊聽到，豁然開悟，稟告法眼禪師。法眼禪師說：『你將來應當成為國王的老師，使祖師的道統發揚光大。』之後，德韶國師回到本道，遊歷天臺山（Mount Tiantai），看到智者顗禪師（Zhiyi Chan Master）的遺蹟，彷彿是前世的約定。最初住在白沙（Baisha）。當時吳越忠懿王弘俶（Zhongyi King Hongchu of Wuyue），作為王子刺史在臺州（Taizhou），仰慕德韶國師的名聲，延請問道。到了乾祐二年，吳越忠懿王已經繼承了吳越的王位，派遣使者迎接德韶國師，行弟子之禮，尊為國師。有一位傳授天臺智者之教的沙門義寂（Yiji），也就是螺溪法師（Luoxi Dharma Master），多次對德韶國師說：『智者大師的教法年代久遠，很多已經散失，只有新羅國（Silla）儲存得最為完備。請和尚發慈悲心，設法取回。』德韶國師於是稟告吳越王。吳越王派遣使者攜帶德韶國師的書信前往新羅國，將智者大師的教法完整地抄寫回來。直到今天，天臺宗的教義文獻能夠得以保全，德韶國師功不可沒。德韶國師有一首偈語說：『通玄峰頂不是人間，心外無法滿目青山。』法眼禪師聽后說：『僅憑這一首偈語，就可以振興我的宗派。』宋太祖開寶五年六月二十八日，德韶國師召集眾人告別，跏趺坐化于蓮華峰（Lianhua Peak），享年八十二歲，僧臘六十五年。德韶國師是法眼益禪師的嗣法弟子。
庚戌年，乾祐三年，大遼天祿三年。趙，鳳翔（Fengxiang），吳越，楚，荊南（Jingnan）。
【English Translation】 English version Jingnan, the seventh year of Baoda in the Tang Dynasty, the twelfth year of Guangzheng in Shu, and the seventh year of Qianhe in the Han Dynasty.
National Teacher Deshao (Shaoguo National Teacher), whose name was Deshao (Deshao), was the son of the Chen family of Longquan, Chuzhou (Chuzhou Longquan). He became a monk at the age of fifteen, studied at Longgui Temple (Longgui Temple) in his prefecture at the age of seventeen, and received ordination at Kaiyuan Temple (Kaiyuan Temple) in Xinzhou at the age of eighteen. During the Tongguang era of Emperor Zhuangzong of the Later Tang Dynasty, he traveled around to study, first visiting Chan Master Tong of Touzi Mountain (Touzi Mountain Tong Chan Master), and then visiting Shushan of Longya (Longya Shushan). In this way, he visited fifty-four virtuous teachers. Finally, he arrived in Fuzhou, Jiangxi (Fuzhou, Jiangxi) and visited Chan Master Yi of Fayan (Fayan Yi Chan Master). He no longer actively asked questions, but simply followed the crowd. One day, a monk asked Chan Master Fayan, 'What is a drop of water from Caoyuan (Caoyuan)?' Chan Master Fayan replied, 'It is a drop of water from Caoyuan.' National Teacher Deshao heard this from the side and suddenly became enlightened, reporting to Chan Master Fayan. Chan Master Fayan said, 'You should become the teacher of the king in the future and promote the ancestral tradition.' Afterwards, National Teacher Deshao returned to his prefecture, traveled to Mount Tiantai (Mount Tiantai), and saw the relics of Chan Master Zhiyi (Zhiyi Chan Master), as if it were a past life agreement. He first lived in Baisha (Baisha). At that time, King Zhongyi of Wuyue, Hongchu (Zhongyi King Hongchu of Wuyue), as a prince and prefect in Taizhou (Taizhou), admired the reputation of National Teacher Deshao and invited him to ask questions. In the second year of Qianyou, King Zhongyi of Wuyue had already inherited the throne of Wuyue, and sent envoys to welcome National Teacher Deshao, performing the rites of a disciple and honoring him as the National Teacher. There was a Shramana Yiji (Yiji), who transmitted the teachings of Zhiyi of Tiantai, also known as Dharma Master Luoxi (Luoxi Dharma Master), who repeatedly said to National Teacher Deshao, 'The teachings of Great Master Zhiyi are ancient and many have been lost, only Silla (Silla) preserves them most completely. Please, Venerable, have compassion and find a way to retrieve them.' National Teacher Deshao then reported to the King of Wuyue. The King of Wuyue sent envoys with National Teacher Deshao's letter to Silla, and completely copied the teachings of Great Master Zhiyi. To this day, National Teacher Deshao has made great contributions to the preservation of the doctrines and literature of the Tiantai School.
National Teacher Deshao has a verse that says: 'The peak of Tongxuan is not the human world, outside the mind there is no dharma, the eyes are full of green mountains.' Chan Master Fayan said after hearing this, 'With this verse alone, I can revive my sect.' On the twenty-eighth day of the sixth month of the fifth year of Kaibao in the Song Dynasty, National Teacher Deshao gathered the crowd to say goodbye, sat in full lotus posture and passed away at Lianhua Peak (Lianhua Peak), at the age of eighty-two, with sixty-five years of monastic life. National Teacher Deshao was a Dharma heir of Chan Master Yi of Fayan.
The year of Gengxu, the third year of Qianyou, the third year of Tianlu of the Great Liao. Zhao, Fengxiang (Fengxiang), Wuyue, Chu, Jingnan (Jingnan).
唐 保大八年 蜀 廣政十三年 漢 乾和八年
武平節度使馬希萼希廣之兄也。捕楚王希廣殺之。希萼自稱武安靜江寧遠等軍節度使降於唐。唐封之為楚王。終為唐滅。遷馬氏于金陵。夏四月。漢制以郭威為鄴都留守天雄節度使。樞密如故。以右監門衛將軍郭榮為天雄衙內都指揮使。榮本姓柴父守禮郭威妻兄也。威未有子。養榮以為子。五月威受命辭行言于帝曰。太后從先帝久多歷天下事。陛下富於春秋。有事宜稟其教而行之。親迓忠信。放遠邪佞。善惡之間所宜明審。樞密使右僕射同平章事楊邠總機政。樞密使兼侍中郭威主征伐。歸德節度使侍衛親軍都指揮使兼中書令史弘肇典宿衛。三司使同平章事王章掌財賦。邠等公忠帝信寵內客省使閻晉卿樞密承旨聶文進飛龍使后匡贊翰林茶酒使郭允明讒譖執政。帝年益壯。厭為大臣所制。遂與樞密聶文進匡贊允明。於十一月丙子旦。殺邠弘肇章于廣政殿東廡下。帝遣供奉官孟業。赍密詔詣澶州及鄴都殺王殷。又令鄴都行營馬軍都指揮使郭崇威步軍都指揮使曹威殺郭威及監軍宣徽使王峻。郭威乃名郭崇威曹威及諸將。告以邠等冤死。且曰。吾與諸公披荊棘。從先帝取天下。受託孤之任。竭力以衛國家。今諸公已死。吾何心獨生。君輩當奉行詔書取吾首以報天子
【現代漢語翻譯】 現代漢語譯本 武平節度使馬希萼（人名，官名）是馬希廣（人名）的哥哥。他抓捕並殺害了楚王馬希廣。馬希萼自稱武安靜江寧遠等軍節度使，向唐朝投降。唐朝封他為楚王。最終他被唐朝消滅，馬氏家族被遷往金陵。夏四月，後漢皇帝下詔，任命郭威（人名）為鄴都留守、天雄節度使，樞密使的職位不變。任命右監門衛將軍郭榮（人名）為天雄衙內都指揮使。郭榮本姓柴，他的父親柴守禮（人名）是郭威妻子的哥哥。郭威沒有兒子，就收養郭榮作為兒子。五月，郭威接受任命準備出發時，對皇帝說：『太后跟隨先帝很久，經歷了很多天下大事。陛下正值年輕，有事應該稟告太后，聽從她的教誨。親近忠誠守信的人，疏遠奸邪小人。對於善惡之間，應該明察秋毫。樞密使、右僕射、同平章事楊邠（人名）總管國家政務，樞密使兼侍中郭威主管對外征伐，歸德節度使、侍衛親軍都指揮使兼中書令史弘肇（人名）負責皇宮宿衛，三司使、同平章事王章（人名）掌管國家財政賦稅。』楊邠等人公忠體國，皇帝也很信任他們。但是寵信內客省使閻晉卿（人名）、樞密承旨聶文進（人名）、飛龍使后匡贊（人名）、翰林茶酒使郭允明（人名），這些人經常讒言誹謗執政大臣。皇帝年紀漸長，厭惡被大臣控制，於是與樞密使聶文進、后匡贊、郭允明合謀，在十一月丙子日的早晨，在廣政殿東邊的廊下殺害了楊邠、史弘肇、王章。皇帝派遣供奉官孟業（人名），帶著密詔前往澶州和鄴都，去殺害王殷（人名）。又命令鄴都行營馬軍都指揮使郭崇威（人名）、步軍都指揮使曹威（人名）去殺害郭威和監軍宣徽使王峻（人名）。郭威於是召集郭崇威、曹威以及各位將領，告訴他們楊邠等人是被冤枉而死的，並且說：『我與各位一起披荊斬棘，跟隨先帝奪取天下，受先帝委託輔佐幼主，竭盡全力保衛國家。現在楊邠他們已經死了，我還有什麼心思獨自活下去呢？你們應當奉行詔書，取下我的首級去向天子覆命。』
【English Translation】 English version In the eighth year of Baoda in the Tang Dynasty, the thirteenth year of Guangzheng in Shu, and the eighth year of Qianhe in the Han Dynasty, Ma Xi'e (personal name, official title), the military commissioner of Wuping, was the elder brother of Ma Xiguang (personal name). He captured and killed King Ma Xiguang of Chu. Ma Xi'e proclaimed himself the military commissioner of Wu'an, Jingjiang, Ningyuan, and other armies, and surrendered to the Tang Dynasty. The Tang Dynasty enfeoffed him as the King of Chu. Eventually, he was destroyed by the Tang Dynasty, and the Ma family was relocated to Jinling. In the fourth month of summer, the Emperor of the Han Dynasty issued an edict appointing Guo Wei (personal name) as the defender of Yedu and the military commissioner of Tianxiong, retaining his position as privy councilor. Guo Rong (personal name), the general of the Right Gate Guard, was appointed as the commander of the Tianxiong Yamen. Guo Rong's original surname was Chai, and his father, Chai Shouli (personal name), was the elder brother of Guo Wei's wife. Guo Wei had no sons, so he adopted Guo Rong as his son. In the fifth month, when Guo Wei accepted his appointment and was about to depart, he said to the emperor: 'The Empress Dowager has followed the late emperor for a long time and has experienced many affairs of the world. Your Majesty is young, and should report matters to the Empress Dowager and follow her teachings. Be close to those who are loyal and trustworthy, and keep away from the treacherous and wicked. You should clearly discern between good and evil. Yang Bin (personal name), the privy councilor, right vice minister, and co-signer of state affairs, is in charge of the national administration. Guo Wei, the privy councilor and attendant-in-ordinary, is in charge of foreign expeditions. Shi Hongzhao (personal name), the military commissioner of Guide, commander of the imperial guards, and concurrently the chancellor of the secretariat, is responsible for guarding the palace. Wang Zhang (personal name), the commissioner of the three departments and co-signer of state affairs, is in charge of the national finances and taxes.' Yang Bin and others were loyal to the country, and the emperor trusted them. However, he favored Yan Jinqing (personal name), the inner palace attendant, Nie Wenjin (personal name), the privy councilor, Hou Kuangzan (personal name), the flying dragon envoy, and Guo Yunming (personal name), the tea and wine attendant of the Hanlin Academy, who often slandered and defamed the ministers in power. As the emperor grew older, he resented being controlled by the ministers, so he conspired with the privy councilor Nie Wenjin, Hou Kuangzan, and Guo Yunming to kill Yang Bin, Shi Hongzhao, and Wang Zhang in the eastern corridor of the Guangzheng Hall on the morning of the Bingzi day in the eleventh month. The emperor sent the court attendant Meng Ye (personal name) with a secret edict to Chanzhou and Yedu to kill Wang Yin (personal name). He also ordered Guo Chongwei (personal name), the commander of the Yedu military camp, and Cao Wei (personal name), the commander of the infantry, to kill Guo Wei and Wang Jun (personal name), the supervising army commissioner. Guo Wei then summoned Guo Chongwei, Cao Wei, and the generals, telling them that Yang Bin and others had been wrongly killed, and said: 'I and all of you have braved thorns and thistles, followed the late emperor to seize the world, and were entrusted by the late emperor to assist the young lord, and have done our best to defend the country. Now that Yang Bin and the others are dead, what heart do I have to live alone? You should carry out the edict and take my head to report to the emperor.'
。庶不相累。郭崇威等泣曰。天子幼沖。此必左右群小所為。愿從公入朝自訴盪滌鼠輩以清朝廷。不可為單使所殺。郭威乃留其養子榮鎮鄴都。命郭崇威將騎兵前驅。自將大軍繼之至封丘。十一月帝遣慕容彥超等將兵拒之。彥超等戰敗奔還。是日帝出勞軍。兵敗獨與從宮數十人宿於七里寨。余皆逃潰。乙酉旦帝策馬將還宮至玄化門。劉銖在門上問帝。左右兵馬何在。因射左右。帝回轡西北至趙村。追兵已至。下馬入民家。為亂兵所弒。郭威自迎春門入。丁亥郭威帥百官詣明德門。起居太后具奏稱軍國事請立嗣君。太后誥策河東節度使劉崇之子武寧節度使赟即皇帝位。威奏遣太師憑道。詣徐州奉迎。庚寅威帥群臣上言。皇帝到闕動涉浹旬。請太后臨朝聽政。壬辰太后始臨朝。郭威渡河館于澶州。癸丑將士大噪立威擁威南行。威乃上太后箋。請奉漢宗廟事。太后為母。武寧節度使赟已至宋州。郭威遺赟書云爲諸將所逼。召憑道先歸赟曰今何以為計。道默然。十二月己未。太后誥廢赟為湘陰公。以侍中郭威監國 辛亥年春正月丁卯。漢太后下詔授監國符寶即皇帝位。監國威自皋門入宮。即位於崇元殿。制曰。朕周室之裔[(采-木+ㄎ)*(后-口+(一/巾))]叔之後。國號宜曰周。是月戊寅殺湘陰公于宋州。
右漢二主合四年歸於周。
周
郭姓木德王都大梁太祖世宗恭帝
太祖
諱威。字仲文。刑州堯山人。父簡事晉為順州刺史。威少孤依潞州人常氏。潞州留後李繼韜募敢死士為軍卒。威年十八以勇力應募。晉天福二年范延光以魏州反。威為軍士。嘗從楊光遠北征。威舊隸劉知遠。自知遠乞留。人問其故。威曰。楊公有奸詐之才。無英雄之氣。得我何用。能用我者其劉公乎。後事知遠為侍衛都虞侯。知遠即帝位。威贊佐有功拜同中書門下平章事。漢隱帝之世屢立戰功。為鄴都留守。漢乾祐三年十一月隱帝遇弒。帝即位。在位三年。壽五十二歲 廣順(三)。
辛亥廣順元年 大遼天祿四年九月穆宗立。
應曆元年 釋迦文佛入滅一千九百年。趙 北漢建國稱乾祐四年 鳳翔 吳越 荊南 唐 保大九年 蜀 廣政十四年 漢 乾和九年
北漢
初河東節度使兼中書令劉崇。漢高祖母弟也。高祖即位。以崇為太原尹北京留守。漢隱帝遇害欲起兵南向。聞迎其子赟為帝乃止。曰吾兒為帝。吾又何求。及周太祖代漢殺赟于宋州。崇大怒。是日即皇帝位於晉陽。國號漢。稱乾祐四年。二月遼主聞北漢立遣招討使潘聿捻。遺其子劉承鈞書。漢主使承鈞覆書言。本朝
【現代漢語翻譯】 現代漢語譯本 右漢二主總共四年後歸於周朝。
周朝
郭姓，木德，都城設在大梁（今河南開封），太祖、世宗、恭帝。
太祖
名諱為威，字仲文，刑州堯山人。父親簡在晉朝任順州刺史。郭威年少時成為孤兒，依附於潞州人常氏。潞州留後李繼韜招募敢死之士作為軍卒。郭威十八歲時以勇力應募。晉天福二年，范延光在魏州反叛。郭威作為軍士，曾跟隨楊光遠北征。郭威原先隸屬於劉知遠，自己請求留下。有人問他原因，郭威說：『楊公有奸詐的才能，沒有英雄的氣概，得到我有什麼用？能用我的，大概只有劉公吧。』後來侍奉劉知遠，擔任侍衛都虞侯。劉知遠即位稱帝，郭威因贊助有功被授予同中書門下平章事。漢隱帝時期屢立戰功，擔任鄴都留守。漢乾祐三年十一月，隱帝遇弒，郭威即位稱帝。在位三年，享年五十二歲。年號為廣順（三年）。
辛亥年，廣順元年。大遼天祿四年九月，穆宗即位。
應曆元年，釋迦文佛（Sakyamuni Buddha）入滅一千九百年。趙（無具體指向）北漢（Northern Han Dynasty）建國，稱乾祐四年。鳳翔（Fengxiang，地名），吳越（Wuyue，十國之一），荊南（Jingnan，十國之一），唐（Tang，指南唐），保大九年，蜀（Shu，指後蜀），廣政十四年，漢（Han，指後漢），乾和九年。
北漢
最初是河東節度使兼中書令劉崇（Liu Chong），是漢高祖的弟弟。漢高祖即位后，任命劉崇為太原尹、北京留守。漢隱帝遇害后，劉崇想要起兵南下，聽說迎立隱帝的兒子劉赟（Liu Yun）為帝就停止了。他說：『我的兒子當皇帝，我還有什麼所求的？』等到周太祖取代漢朝，在宋州殺害劉赟，劉崇大怒。當天就在晉陽即皇帝位，國號為漢，沿用乾祐四年。二月，遼主聽說北漢建立，派遣招討使潘聿捻（Pan Yujian），給他的兒子劉承鈞（Liu Chengjun）寫信。漢主讓劉承鈞回信說：『本朝……』
【English Translation】 English version The two rulers of the Later Han Dynasty reigned for a total of four years before submitting to the Zhou Dynasty.
Zhou Dynasty
The Guo family, associated with the element of Wood, established their capital in Daliang (present-day Kaifeng, Henan). The rulers were Emperor Taizu, Emperor Shizong, and Emperor Gong.
Emperor Taizu
His personal name was Wei, and his courtesy name was Zhongwen. He was a native of Yaoshan in Xing Prefecture. His father, Jian, served the Jin Dynasty as the prefect of Shun Prefecture. Guo Wei became an orphan at a young age and relied on the Chang family of Luzhou. Li Jitao, the military commissioner of Luzhou, recruited daredevil soldiers. Guo Wei, at the age of eighteen, enlisted due to his courage and strength. In the second year of Tianfu during the Jin Dynasty, Fan Yan'guang rebelled in Wei Prefecture. Guo Wei, as a soldier, once followed Yang Guangyuan on a northern expedition. Guo Wei originally belonged to Liu Zhiyuan, but he requested to stay with Liu Zhiyuan. When someone asked him why, Guo Wei said, 'Lord Yang has the talent of treachery but lacks the spirit of a hero. What use would he have for me? The one who can use me is probably Lord Liu.' Later, he served Liu Zhiyuan as the commander of the imperial guards. When Liu Zhiyuan ascended the throne, Guo Wei was granted the title of Co-Minister of the Department of State Affairs for his meritorious service. During the reign of Emperor Yin of the Han Dynasty, he repeatedly achieved military merits and served as the military commissioner of Yedu. In the eleventh month of the third year of Qianyou during the Han Dynasty, Emperor Yin was assassinated, and Guo Wei ascended the throne. He reigned for three years and died at the age of fifty-two. The era name was Guangshun (three years).
In the year of Xinhai, the first year of Guangshun. In the ninth month of the fourth year of Tianlu during the Great Liao Dynasty, Emperor Muzong ascended the throne.
In the first year of Yingli, it was the 1900th year since the Parinirvana of Sakyamuni Buddha. Zhao (unspecified) and the Northern Han Dynasty (Bei Han) established the state, claiming the fourth year of Qianyou. Fengxiang (place name), Wuyue (one of the Ten Kingdoms), Jingnan (one of the Ten Kingdoms), Tang (referring to Southern Tang), the ninth year of Baoda, Shu (referring to Later Shu), the fourteenth year of Guangzheng, Han (referring to Later Han), the ninth year of Qianhe.
Northern Han
Initially, it was Liu Chong, the military commissioner of Hedong and concurrently the Minister of State Affairs, who was the younger brother of Emperor Gaozu of the Han Dynasty. After Emperor Gaozu of the Han Dynasty ascended the throne, he appointed Liu Chong as the governor of Taiyuan and the military commissioner of Beijing. After Emperor Yin of the Han Dynasty was assassinated, Liu Chong wanted to raise troops to advance south, but he stopped when he heard that Emperor Yin's son, Liu Yun, was to be enthroned. He said, 'If my son becomes the emperor, what more could I ask for?' When Emperor Taizu of the Zhou Dynasty replaced the Han Dynasty and killed Liu Yun in Song Prefecture, Liu Chong was furious. On that day, he ascended the throne in Jinyang, establishing the state of Han and continuing to use the era name Qianyou four years. In the second month, the Liao ruler heard of the establishment of the Northern Han Dynasty and sent the pacification commissioner Pan Yujian, writing a letter to his son Liu Chengjun. The Han ruler had Liu Chengjun reply, saying, 'Our dynasty...'
淪亡。欲循晉室故事求援請兵。遼主大喜。夏四月漢主使鄭珙致遼書稱侄請行冊禮。遼帝命燕王述軋。冊命漢為大漢神武皇帝。更名旻。
遼帝九月親行援漢。至新州之火神淀。燕王述軌及偉王之子大寧王漚僧等率兵作亂弒帝。而述軋自立。太宗之子齊王述律逃于南山。諸大臣奉之以攻述軋漚僧殺之。並其族黨立述律為帝。改元應歷。葬帝醫巫閭山。廟號世宗。在位凡五年。
遼穆宗天順皇帝。諱璟。番名述律。后更名明。太宗之長子也。初太宗攻石晉。留帝侍述律太后。太宗崩。諸將立世宗。世宗遇弒。諸將迎帝即位。自火神淀入幽州。帝年少好遊戲不親國事。每夜酣飲。達旦乃寐。日中方起。國人謂之睡王。在位十八年。
永明 杭州永明寺禪師。名道潛。河中府人。姓武氏。初謁法眼益禪師。眼問曰。子于參請外看甚麼經。師曰華嚴經。眼曰。總別同異成壞六相是何門攝屬。師曰文在十地品中。據理則世出世間一切法皆具六相也。眼曰。空還具六相也無。師懵然無對。眼曰。汝問我。師乃問。空還具六相也無。眼曰空。師於是開悟。異日因士女到院。眼問師曰。律中道隔壁間釵釧聲即名破戒。見睹金銀合雜朱紫駢闐是破戒不是破戒。師曰。好個入路。眼曰。子向後有五百毳徒。為王侯所重在
【現代漢語翻譯】 現代漢語譯本：淪亡。想效仿晉朝的故事，請求援兵。遼主非常高興。夏四月，漢主派鄭珙送遼書，自稱侄兒，請求進行冊封典禮。遼帝命令燕王述軋主持冊封，冊封漢主為大漢神武皇帝，改名旻。 遼帝九月親自率兵援救漢朝，到達新州的火神淀。燕王述軌及偉王之子大寧王漚僧等率兵作亂，弒殺了遼帝。述軋自立為帝。太宗之子齊王述律逃到南山。各位大臣擁立他攻打述軋，漚僧殺了他，並誅滅了他的族黨，擁立述律為帝，改年號為應歷，將遼帝葬在醫巫閭山，廟號為世宗，在位共五年。 遼穆宗天順皇帝，名諱璟（Jing），番名述律（Shulv），后改名明（Ming），是太宗的長子。當初太宗攻打石晉，讓遼穆宗侍奉述律太后。太宗駕崩后，各位將領擁立世宗。世宗被弒殺后，各位將領迎接遼穆宗即位，從火神淀進入幽州。遼穆宗年少貪玩，不理朝政，每天晚上都喝得酩酊大醉，直到天亮才睡覺，中午才起床，國人都稱他為睡王。在位十八年。 永明（Yongming）：杭州永明寺禪師，名道潛（Daoqian），河中府人，姓武。起初拜見法眼益（Fayan Yi）禪師。法眼問：『你在參禪請教之外，還看什麼經？』道潛禪師說：『《華嚴經》（Huayan Jing）。』法眼說：『總、別、同、異、成、壞六相（liu xiang）是哪個法門所攝屬？』道潛禪師說：『經文在十地品（Shi Di Pin）中，從道理上講，世間和出世間一切法都具備六相。』法眼說：『空（Kong）還具備六相嗎？』道潛禪師茫然不知如何回答。法眼說：『你問我。』道潛禪師於是問：『空還具備六相嗎？』法眼說：『空（Kong）。』道潛禪師因此開悟。後來有一天，因為士人和婦女來到寺院，法眼問禪師說：『律中說隔壁傳來釵釧的聲音就叫做破戒，現在親眼看到金銀珠寶混雜，達官貴人眾多，是破戒還是不是破戒？』道潛禪師說：『好一個入手的途徑。』法眼說：『你以後會有五百個弟子，被王侯所器重。』
【English Translation】 English version: He was on the verge of ruin and wanted to follow the story of the Jin dynasty and request reinforcements. The Liao ruler was overjoyed. In the fourth month of summer, the Han ruler sent Zheng Gong to deliver a letter to the Liao, claiming to be a nephew and requesting a formal investiture ceremony. The Liao Emperor ordered the Prince of Yan, Shu Zha, to preside over the investiture, bestowing upon the Han ruler the title of 'Grand Han Divine Martial Emperor' and changing his name to Min. In the ninth month, the Liao Emperor personally led troops to aid the Han, arriving at the Huoshen (Fire God) Post in Xinzhou. The Prince of Yan, Shu Gui, and the son of the Prince Wei, the Prince of Daning, Ou Seng, and others led troops in rebellion and assassinated the Liao Emperor. Shu Zha then established himself as emperor. The son of Taizong, the Prince of Qi, Shu Lu, fled to the Southern Mountains. The various ministers supported him in attacking Shu Zha. Ou Seng killed Shu Zha and exterminated his clan, then established Shu Lu as emperor, changing the era name to Yingli. The Liao Emperor was buried in Yiwulü Mountain, with the temple name Shizong. He reigned for a total of five years. Emperor Muzong of Liao, the Tianshun Emperor, personal name Jing, foreign name Shulv, later changed to Ming, was the eldest son of Taizong. Initially, when Taizong attacked the Shi Jin, he left Emperor Muzong to serve Empress Dowager Shulv. After Taizong's death, the generals established Shizong. After Shizong was assassinated, the generals welcomed Emperor Muzong to the throne, entering Youzhou from Huoshen Post. Emperor Muzong was young and fond of games, neglecting state affairs. Every night he would drink heavily and sleep until dawn, not rising until midday. The people of the country called him the 'Sleeping King'. He reigned for eighteen years. Yongming (Eternal Brightness): Chan Master of Yongming Temple in Hangzhou, named Daoqian, from Hezhong Prefecture, with the surname Wu. Initially, he visited Chan Master Fayan Yi. Fayan asked: 'Besides studying Chan, what sutras do you read?' The master replied: 'The Huayan Sutra (Flower Garland Sutra).' Fayan said: 'The six aspects of generality, specificity, similarity, difference, formation, and disintegration – to which Dharma gate do they belong?' The master said: 'The text is in the Ten Bhumi Chapter (Shi Di Pin). In principle, all dharmas in the world and beyond possess the six aspects.' Fayan said: 'Does emptiness (Kong) also possess the six aspects?' The master was at a loss for words. Fayan said: 'Ask me.' The master then asked: 'Does emptiness (Kong) also possess the six aspects?' Fayan said: 'Emptiness (Kong).' The master then attained enlightenment. Later, because scholars and women came to the temple, Fayan asked the master: 'The Vinaya says that the sound of hairpins and bracelets from the next room is called breaking the precepts. Now, seeing gold and silver mixed together and numerous high-ranking officials, is this breaking the precepts or not?' The master said: 'What a good entry point.' Fayan said: 'In the future, you will have five hundred disciples and be valued by kings and nobles.'
。師尋禮辭駐錫衢州古寺。閱大藏經。至是廣順元年吳越忠懿王弘俶延師入府受菩薩戒。署號慈化定慧禪師。建大伽藍于南山。曰慧日永明。請師居之。師請塔下羅漢過新寺。符王之先夢也。於是又加應真二字于師號。師于周顯德五年入寂師嗣法眼益禪師。
杭州慧日永明智覺禪師。名延壽。餘杭王氏。總角之歲歸心佛乘不茹葷。日唯一食。持法華經七行俱下。才六旬悉能誦之。感群羊跪聽。年二十八為華亭鎮將。志慕真乘。吳越文穆王元瓘知師在道。乃從其志禮龍冊寺翠巖參禪師剃染。執勞供眾都忘身宰。衣不繒纊食無重味。野蔬布襦以遣朝夕。尋往天臺山天柱峰。九旬習定。斥鷃巢衣褶中。暨謁韶國師。一見而深器之。悟于玄旨。乃謂師曰。汝與元帥有緣。他日大興佛事。師初住雪竇。嘗有偈曰。孤猿叫落中巖月。野客吟殘半夜燈。此境此時誰會意。白雲深處坐禪僧。吳越忠懿王弘俶。請師開山靈隱新寺。明年遷永明大道場。眾盈二千。僧問。如何是永明妙旨。師曰。更添香著。僧曰謝師指示。師曰。且喜沒交涉。僧禮拜。師曰。欲識永明旨。門前一湖水。日照光明生。風來波浪起。師居永明十五年。度弟子一千七百人。常與七眾授菩薩戒。夜施鬼神食。放諸生類不可稱算。六時散花行道。餘力念法華經計
【現代漢語翻譯】 現代漢語譯本：禪師於是告別，前往衢州的一座古寺駐錫。在那裡，他閱讀《大藏經》。到了廣順元年，吳越忠懿王錢弘俶（吳越國國王）邀請禪師進入王府，為他授菩薩戒，並賜予『慈化定慧禪師』的稱號。之後，在南山建造了一座宏偉的寺廟，命名為慧日永明寺，並請禪師居住。禪師請求將塔下的羅漢像移至新寺，這與錢弘俶之前的夢境相符。因此，又在禪師的稱號上加上『應真』二字。周顯德五年，禪師圓寂。禪師是法眼文益禪師的嗣法弟子。
杭州慧日永明智覺禪師，名延壽，是餘杭人王氏之子。自幼便歸心佛法，不吃葷腥，每天只吃一頓飯。他持誦《法華經》，每次能誦讀七行，僅六十天就能全部背誦。據說曾感得群羊跪地聆聽。二十八歲時，擔任華亭鎮的鎮將，但志向在於追求真正的佛法。吳越文穆王錢元瓘（吳越國國王）得知禪師的志向，便順從他的意願，讓他到龍冊寺翠巖禪師處剃度出家。他勤勞地為大眾服務，完全忘記自身的存在。衣服不穿絲綿，飲食不求美味，只是用野菜和粗布衣裳來度過每一天。之後，前往天臺山天柱峰，在那裡修行禪定九十天。甚至有燕子在他衣服的褶皺中築巢。後來，拜見韶國師，韶國師一見便非常器重他，使他領悟了玄妙的佛法。韶國師對他說：『你與元帥有緣，將來會大興佛事。』禪師最初住在雪竇寺，曾作偈語說：『孤猿叫落中巖月，野客吟殘半夜燈。此境此時誰會意，白雲深處坐禪僧。』吳越忠懿王錢弘俶，請禪師開山建立靈隱新寺。第二年，又遷往永明大道場，僧眾達到兩千人。有僧人問：『如何是永明妙旨？』禪師說：『更添香著。』僧人說：『謝師指示。』禪師說：『且喜沒交涉。』僧人禮拜。禪師說：『欲識永明旨，門前一湖水。日照光明生，風來波浪起。』禪師在永明寺住了十五年，度化弟子一千七百人。經常與七眾弟子授菩薩戒，夜晚施食給鬼神，放生的各類生物不可計數。每天六時散花行道，其餘時間唸誦《法華經》，總計
【English Translation】 English version: The master then took his leave and resided in an ancient temple in Quzhou. There, he read the 'Great Treasury of Sutras' (Da Zang Jing). In the first year of Guangshun, King Zhongyi Qian Hongchu (King of Wuyue) invited the master to the palace to receive the Bodhisattva precepts and bestowed upon him the title 'Cihua Dinghui Chan Master'. Later, he built a grand monastery on Nanshan Mountain, named Huiri Yongming Temple, and invited the master to reside there. The master requested that the Arhat statues under the pagoda be moved to the new temple, which coincided with a dream Qian Hongchu had previously. Therefore, the title 'Yingzhen' was added to the master's title. In the fifth year of Zhou Xiande, the master passed away. The master was a Dharma heir of Chan Master Fayan Wenyi.
Zhi Jue Chan Master of Huiri Yongming Temple in Hangzhou, named Yanshou, was a native of Yuhang, from the Wang family. From a young age, he devoted himself to Buddhism, abstaining from meat and eating only one meal a day. He recited the 'Lotus Sutra' (Fahua Jing), reciting seven lines at a time, and was able to recite the entire sutra in just sixty days. It is said that he once moved a flock of sheep to kneel and listen. At the age of twenty-eight, he served as a military commander in Huating Town, but his ambition lay in pursuing true Buddhism. King Wenmu Qian Yuanguan (King of Wuyue), knowing the master's aspiration, complied with his wishes and allowed him to be tonsured at Cuiyan Chan Master's place in Longce Temple. He diligently served the community, completely forgetting himself. He wore no silk or cotton, and his diet was simple, using only wild vegetables and coarse cloth to pass each day. Later, he went to Tianzhu Peak on Mount Tiantai, where he practiced meditation for ninety days. Even swallows nested in the folds of his clothes. Later, he visited National Teacher Shao, who greatly valued him upon seeing him, enabling him to comprehend the profound Dharma. National Teacher Shao said to him, 'You have an affinity with the marshal, and you will greatly promote Buddhism in the future.' The master initially resided in Xuedou Temple, where he once composed a verse: 'A lone ape cries, the moon falls on the central cliff; a wild guest chants, the lamp burns out in the middle of the night. Who understands the meaning of this scene at this time? A meditating monk sits deep in the white clouds.' King Zhongyi Qian Hongchu invited the master to establish Lingyin New Temple. The following year, he moved to Yongming Great Dharma Assembly, where the monastic community reached two thousand. A monk asked, 'What is the wonderful meaning of Yongming?' The master said, 'Add more incense.' The monk said, 'Thank you, Master, for the instruction.' The master said, 'Fortunately, there is no connection.' The monk bowed. The master said, 'If you want to know the meaning of Yongming, there is a lake in front of the gate. The sun shines, and light arises; the wind comes, and waves rise.' The master lived in Yongming Temple for fifteen years, converting seventeen hundred disciples. He often conferred the Bodhisattva precepts to the seven assemblies, gave food to ghosts and spirits at night, and released countless living beings. He scattered flowers and practiced the Way six times a day, and in his spare time, he recited the 'Lotus Sutra', totaling
萬三千部。著宗鏡錄一百卷。吳越王為制前後兩序。頒入大藏流行。今凈慈方丈曰宗鏡堂。師之詩偈賦詠凡千萬言播於海外。高麗國王覽師言教。遣使赍書敘弟子之禮。奉金線織成僧伽黎衣紫水晶念珠金澡罐。彼國之僧三十六人承印可記莂。前後歸高麗各化一方。宋太祖開寶七年。師入天臺山度戒約萬餘人。明年十二月二十六日辰時焚香辭眾跏趺而逝。世壽七十二。僧臘四十二。次年建塔于大慈山。宋太宗賜額曰壽寧禪院。師嗣天臺韶國師。韶嗣清涼法眼益禪師。六祖青原派也。嗣壽之法者。杭州乾明津禪師。富陽子蒙和尚(徑山舊相圖行業碑)。
壬子廣順二年 大遼穆宗應歷二年。趙 北漢 稱乾祐五年 鳳翔 吳越 楚唐滅之合五十六年 荊南 唐 蜀 廣政十五年 漢 乾和十年
六月朔。周帝如曲阜。謁孔氏祠命葺之。禁孔林樵採。訪孔子顏淵之後。為曲阜令及主簿。
癸丑廣順三年 大遼應歷三年 旃檀佛像。
自此下一百七十七年在汴京。趙 北漢劉氏乾祐六年 鳳翔 吳越 荊南 唐 保大十一年 蜀 廣政十七年 漢 乾和十一年
初後唐明宗長興三年。宰相憑道李愚請刻九經版。此年六月版成獻之。傳佈甚廣刊字印之始也。
甲寅正
【現代漢語翻譯】 現代漢語譯本：萬三千部（指《宗鏡錄》）。著《宗鏡錄》一百卷。吳越王（吳越國的國王）為之作前後兩篇序言，頒佈收入大藏經中流通。現在凈慈寺的方丈室稱為宗鏡堂。永明延壽禪師的詩偈賦詠大約有千萬字，傳播到海外。高麗國王（高麗的國王）閱讀了禪師的言教，派遣使者攜帶書信，表達弟子之禮，奉獻金線織成的僧伽黎衣（袈裟）和紫水晶念珠、金澡罐。高麗的僧人三十六人得到印可和記莂（佛教術語，指得到印證和認可），前後回到高麗各自教化一方。宋太祖開寶七年，永明延壽禪師進入天臺山，為大約一萬多人授戒。第二年十二月二十六日辰時，焚香告別大眾，結跏趺坐而逝。世壽七十二歲，僧臘四十二年。次年在浙江大慈山建造佛塔。宋太宗賜額為壽寧禪院。永明延壽禪師是天臺韶國師（天臺宗的韶國師）的法嗣，韶國師是清涼法眼益禪師（清涼文益禪師）的法嗣，屬於禪宗六祖慧能的青原行思一脈。繼承永明延壽禪師之法的人有：杭州乾明津禪師，富陽子蒙和尚（徑山舊相圖行業碑）。 壬子年是廣順二年，相當於大遼穆宗應歷二年。趙（指後周）稱北漢為乾祐五年。鳳翔、吳越、楚唐滅亡，合計五十六年。荊南歸唐，蜀為廣政十五年，漢為乾和十年。 六月初一，後周世宗前往曲阜，祭拜孔氏祠廟，命令修繕。禁止在孔林砍柴。尋訪孔子和顏淵的後代，為曲阜縣令及主簿。 癸丑年是廣順三年，相當於大遼應歷三年。旃檀佛像。 從這裡開始，接下來的一百七十七年都在汴京。趙（指後周）稱北漢劉氏為乾祐六年。鳳翔、吳越、荊南歸唐，保大十一年，蜀為廣政十七年，漢為乾和十一年。 當初後唐明宗長興三年，宰相憑道李愚請求雕刻九經的版。這一年六月，雕版完成並獻上。這是刊刻文字印刷的開始，傳播非常廣泛。 甲寅年正月。
【English Translation】 English version: Thirty-three thousand copies (referring to 'Zong Jing Lu'). He authored 'Zong Jing Lu' in one hundred volumes. King of Wu Yue (King of Wu Yue Kingdom) wrote two prefaces for it, and it was promulgated into the Tripitaka for circulation. Now the abbot's room of Jingci Temple is called Zongjing Hall. The poems, verses, fu (rhapsody), and odes of Zen Master Yongming Yanshou amount to about ten million words, spreading overseas. The King of Goryeo (King of Goryeo) read the Zen Master's teachings, sent envoys with letters, expressing the etiquette of a disciple, and offered a Sangharati robe (Kashaya) woven with gold thread, amethyst rosary, and a golden bathing pot. Thirty-six monks from Goryeo received Inka and Ketsumyaku (Buddhist terms, referring to receiving certification and recognition), and returned to Goryeo one after another to teach in their respective regions. In the seventh year of the Kaibao era of Emperor Taizu of Song, Zen Master Yongming Yanshou entered Mount Tiantai and ordained about ten thousand people. On the twenty-sixth day of the twelfth month of the following year, at the hour of Chen (7-9 am), he burned incense, bid farewell to the assembly, and passed away in the lotus position. His age was seventy-two, and his monastic age was forty-two. The following year, a pagoda was built on Mount Daci in Zhejiang. Emperor Taizong of Song bestowed the name Shouning Zen Monastery. Zen Master Yongming Yanshou was the Dharma heir of National Teacher Shao of Tiantai (National Teacher Shao of the Tiantai School), who was the Dharma heir of Zen Master Qingliang Fayan Yi (Zen Master Qingliang Wenyi), belonging to the Qingyuan Xingsi lineage of the Sixth Patriarch of Zen. Those who inherited the Dharma of Yongming Yanshou include: Zen Master Qianming Jin of Hangzhou, and Monk Zimeng of Fuyang (Jingshan Old Portrait Industry Stele). The year Renzi was the second year of Guangshun, equivalent to the second year of Yeli of Emperor Muzong of the Great Liao. Zhao (referring to Later Zhou) called Northern Han the fifth year of Qianyou. Fengxiang, Wu Yue, and Chu Tang were destroyed, totaling fifty-six years. Jingnan belonged to Tang, Shu was the fifteenth year of Guangzheng, and Han was the tenth year of Qianhe. On the first day of June, Emperor Shizong of Later Zhou went to Qufu to worship at the Kong Family Temple and ordered its renovation. Cutting firewood in the Kong Forest was prohibited. He sought out the descendants of Confucius and Yan Yuan, and appointed the magistrate and registrar of Qufu County. The year Guichou was the third year of Guangshun, equivalent to the third year of Yeli of the Great Liao. Sandalwood Buddha statue. From here on, the next one hundred and seventy-seven years are all in Bianjing. Zhao (referring to Later Zhou) called Liu of Northern Han the sixth year of Qianyou. Fengxiang, Wu Yue, Jingnan belonged to Tang, the eleventh year of Baoda, Shu was the seventeenth year of Guangzheng, and Han was the eleventh year of Qianhe. Initially, in the third year of Changxing of Emperor Mingzong of Later Tang, Prime Minister Pingdao Li Yu requested the carving of the Nine Classics. In June of this year, the carving was completed and presented. This was the beginning of carving and printing characters, and it spread very widely. The first month of the year Jiayin.
月帝殂。顯德元年 大遼應歷是年太師中書令瀛文懿王憑道薨。趙 北漢主殂乾祐七年 鳳翔 吳越 荊南 唐 保大十二年 蜀 廣政十七年 漢 乾和十二年
周帝不豫。正月加晉王榮兼侍中判內外兵馬事。帝屢誡晉王曰。昔吾西征見唐十八陵。無不發掘者。此無他惟多藏金玉故也。我死亡衣以紙衣。斂以瓦棺。速營葬勿久留宮中。勿置守陵官人。勿作石羊虎人馬。惟刻石置陵前云周天子平生好儉約遺令用紙衣瓦棺。嗣天子不敢違也。壬辰宣制畢。是日帝殂。丙申晉王榮即皇帝位。
十一月。北漢主旻殂。子承鈞更名鈞即帝位。孝和帝鈞性孝謹既立。勤于為政愛民禮士。境內粗安。
世宗
諱榮。太祖聖后柴世兄之子也。太祖養以為子。封晉王。即帝位。在位六年。壽三十九顯德(六)。
乙卯顯德二年 大遼應歷五年。趙 北漢劉鈞乾祐八年 鳳翔 吳越 荊南 唐 保大十三年 蜀 廣政十八年 漢 乾和十三年
二月。周帝詔並省天下無敕額寺院。令郡府歲造僧帳。凡死亡者以時開落之。僧帳自此而始。
丙辰顯德三年 大遼應歷六年。趙 北漢 乾祐九年 鳳翔 吳越 荊南 唐 保大十四年 蜀 廣政十九年 漢 乾和
【現代漢語翻譯】 現代漢語譯本 月帝去世。顯德元年，大遼應歷年間，太師中書令瀛文懿王憑道去世。趙國、北漢的君主去世，時為乾祐七年。鳳翔、吳越、荊南、唐朝為保大十二年，蜀國為廣政十七年，漢朝為乾和十二年。
周帝病情加重。正月，加封晉王榮兼任侍中，總管內外兵馬事宜。周帝多次告誡晉王說：『過去我西征時，看到唐朝的十八座陵墓，沒有不被挖掘的。這沒有別的原因，只是因為裡面埋藏了太多的金玉。我死後，穿用紙做的衣服，用瓦棺材盛殮。儘快安排安葬，不要在宮中停留太久。不要設定守陵的官人，不要製作石羊、石虎、石人、石馬。只在陵前刻石，寫上「周天子平生喜好節儉，遺令用紙衣瓦棺。繼承皇位的子孫不敢違背」。』壬辰日，宣佈遺制完畢。當天，周帝去世。丙申日，晉王榮即位稱帝。
十一月，北漢君主旻去世，他的兒子承鈞改名為鈞，即位稱帝。孝和帝鈞天性孝順謹慎，即位后，勤于政事，愛護百姓，禮待賢士，境內大致安定。
世宗（Shizong）
名諱為榮，是太祖聖后柴氏的侄子。太祖收養他作為兒子，封為晉王。即位稱帝。在位六年，享年三十九歲，年號顯德（六年）。
乙卯年，顯德二年，時為大遼應歷五年。趙國、北漢劉鈞為乾祐八年，鳳翔、吳越、荊南、唐朝為保大十三年，蜀國為廣政十八年，漢朝為乾和十三年。
二月，周帝下詔合併天下沒有朝廷敕額的寺院，命令郡府每年造僧人名冊，凡有僧人去世，按時註銷。僧人名冊從此開始。
丙辰年，顯德三年，時為大遼應歷六年。趙國、北漢為乾祐九年，鳳翔、吳越、荊南、唐朝為保大十四年，蜀國為廣政十九年，漢朝為乾和年間。
【English Translation】 English version The Moon Emperor passed away. In the first year of Xiande (reign title), during the reign of Yingli of the Great Liao Dynasty, Grand Tutor and Chancellor Yingwen Yi Wang Pingdao passed away. The rulers of Zhao and Northern Han passed away, during the seventh year of Qianyou (reign title). For Fengxiang, Wuyue, Jingnan, and the Tang Dynasty, it was the twelfth year of Baoda (reign title); for the Shu Kingdom, it was the seventeenth year of Guangzheng (reign title); for the Han Dynasty, it was the twelfth year of Qianhe (reign title).
The Zhou Emperor's condition worsened. In the first month, Jin Wang (Prince of Jin) Rong was additionally appointed as Attendant-in-Ordinary and in charge of all military affairs, both internal and external. The Zhou Emperor repeatedly warned Jin Wang, saying, 'In the past, when I went on a western expedition, I saw the eighteen tombs of the Tang Dynasty, and none of them had not been excavated. There is no other reason for this, except that too much gold and jade were buried inside. After my death, dress me in paper clothes and bury me in a tile coffin. Arrange the burial as soon as possible, and do not keep the body in the palace for too long. Do not appoint officials to guard the tomb, and do not make stone sheep, stone tigers, stone people, or stone horses. Only carve a stone tablet and place it in front of the tomb, writing, "The Zhou Emperor was frugal throughout his life, and his last will was to use paper clothes and a tile coffin. The succeeding emperor dares not disobey." ' On the day of Renchen, the imperial decree was announced. On the same day, the Zhou Emperor passed away. On the day of Bingshen, Jin Wang Rong ascended the throne as emperor.
In the eleventh month, the ruler of Northern Han, Min, passed away. His son Chengjun changed his name to Jun and ascended the throne as emperor. Emperor Xiaohe Jun was filial and cautious by nature. After ascending the throne, he was diligent in government affairs, loved the people, and treated scholars with courtesy. The territory was generally stable.
Emperor Shizong
His personal name was Rong, and he was the son of the elder brother of Empress Dowager Sheng of Emperor Taizu, from the Chai family. Emperor Taizu adopted him as his son and enfeoffed him as the Prince of Jin. He ascended the throne as emperor. He reigned for six years and died at the age of thirty-nine, during the Xiande era (six years).
In the year of Yimao, the second year of Xiande, it was the fifth year of Yingli of the Great Liao Dynasty. For Zhao and Northern Han Liu Jun, it was the eighth year of Qianyou; for Fengxiang, Wuyue, Jingnan, and the Tang Dynasty, it was the thirteenth year of Baoda; for the Shu Kingdom, it was the eighteenth year of Guangzheng; for the Han Dynasty, it was the thirteenth year of Qianhe.
In the second month, the Zhou Emperor issued an edict to merge all the temples in the realm that did not have imperial authorization, and ordered the prefectures to create registers of monks every year, and to deregister those who died in a timely manner. The monk registers began from this time.
In the year of Bingchen, the third year of Xiande, it was the sixth year of Yingli of the Great Liao Dynasty. For Zhao and Northern Han, it was the ninth year of Qianyou; for Fengxiang, Wuyue, Jingnan, and the Tang Dynasty, it was the fourteenth year of Baoda; for the Shu Kingdom, it was the nineteenth year of Guangzheng; for the Han Dynasty, it was the Qianhe era.
十四年
初周宿衛將趙匡胤(宋太祖也)戰北漢有功。至是以為定國節度使兼殿前都指揮使。匡胤表渭州軍事判官蘇州人趙普為節度推官。
正月。周下詔。帝親征淮南(唐也)。帝召華山隱士真源陳摶。問以飛昇黃白之術。摶對曰。陛下為天子。當以治天下為務。安用此為。乃辭還山。
丁巳顯德四年 大遼應歷七年。趙 北漢 天會元年 鳳翔 吳越 荊南 唐 保大十五年 蜀 廣政二十年 漢 乾和十五年
戊午顯德五年 大遼應歷八年。趙 北漢劉鈞天會二年 鳳翔 吳越 荊南 唐弘 中興元改交泰元年 蜀 廣政二十一年 漢鋹 天賓元年
三月。周帝濟江伐唐。唐主恥于降稱藩。乃遣兵部侍郎陳覺奉表。請傳位於太子弘。獻廬舒蘄黃四州之地。畫江為境以求息兵。五月唐主弘避周諱更名昱。下令去帝號稱國主。凡天子之儀制皆有降損。去年號用周正朔。乃告干太廟。
秋七月初行大周刑統。帝欲均田租。以元稹均田圖遍賜諸道。南漢中宗劉弘熙殂。長子衛王繼興即皇帝位。更名鋹。年十六。
己未顯德六年 大遼應歷九年。趙 北漢鈞 天會三年 鳳翔 吳越 荊南 唐國主 蜀 廣政二十二年 漢 天寶二年
【現代漢語翻譯】 現代漢語譯本 十四年
當初，後周的宿衛將領趙匡胤（即後來的宋太祖）在與北漢的戰爭中立下功勞。到這年，他被任命為定國節度使兼殿前都指揮使。趙匡胤上表推薦渭州軍事判官、蘇州人趙普擔任節度推官。
正月，後周下詔，皇帝親自征討淮南（即南唐）。皇帝召見華山隱士真源陳摶（音tuán），向他詢問關於飛昇成仙和煉製黃白之術。陳摶回答說：『陛下身為天子，應當以治理天下為要務，要這些做什麼呢？』於是告辭返回山中。
丁巳年，顯德四年，相當於大遼應歷七年。趙，北漢，天會元年；鳳翔，吳越，荊南，唐，保大十五年；蜀，廣政二十年；漢，乾和十五年。
戊午年，顯德五年，相當於大遼應歷八年。趙，北漢劉鈞（音jūn），天會二年；鳳翔，吳越，荊南，唐弘，中興元年改交泰元年；蜀，廣政二十一年；漢鋹（音chǎng），天賓元年。
三月，後周皇帝渡江攻打南唐。南唐國主因為屈辱地降稱藩屬而感到恥辱，於是派遣兵部侍郎陳覺奉上奏表，請求將皇位傳給太子弘。獻出廬州、舒州、蘄州、黃州四州之地，以長江為界來求得停戰。五月，南唐國主弘爲了避後周皇帝的名諱，改名為昱。下令去除帝號，改稱國主。凡是天子的儀制都有所降低和減少。改用後周的年號和正朔，並告知太廟。
秋季七月，開始施行《大周刑統》。後周皇帝想要推行均田租稅，將元稹（音zhěn）的《均田圖》普遍頒賜給各道。南漢中宗劉弘熙去世，長子衛王繼興即皇帝位，改名為鋹，年僅十六歲。
己未年，顯德六年，相當於大遼應歷九年。趙，北漢劉鈞，天會三年；鳳翔，吳越，荊南，唐國主；蜀，廣政二十二年；漢，天寶二年。
【English Translation】 English version Year 14
Initially, Zhao Kuangyin (later Emperor Taizu of Song), a palace guard general of the Later Zhou, distinguished himself in the war against the Northern Han. By this year, he was appointed as the Military Commissioner of Dingguo and concurrently the Commander of the Palace Guards. Zhao Kuangyin recommended Zhao Pu, a native of Suzhou and the military judge of Weizhou, to serve as the administrative officer of the military commission.
In the first month, the Later Zhou issued an edict that the emperor would personally lead a campaign against Huainan (i.e., Southern Tang). The emperor summoned Chen Tuan (a hermit from Mount Hua), Zhenyuan, and inquired about the arts of ascending to immortality and transmuting metals into gold and silver. Chen Tuan replied, 'Your Majesty, as the Son of Heaven, should focus on governing the empire. What use is there for these things?' He then bid farewell and returned to the mountain.
In the year Ding Si, the fourth year of Xiande, corresponding to the seventh year of Yingli of the Great Liao. Zhao, Northern Han, Tianhui Year 1; Fengxiang, Wuyue, Jingnan, Tang, Baoda Year 15; Shu, Guangzheng Year 20; Han, Qianhe Year 15.
In the year Wu Wu, the fifth year of Xiande, corresponding to the eighth year of Yingli of the Great Liao. Zhao, Liu Jun (of Northern Han), Tianhui Year 2; Fengxiang, Wuyue, Jingnan, Tang Hong, Zhongxing Year 1 changed to Jiaotai Year 1; Shu, Guangzheng Year 21; Han Chang, Tianbin Year 1.
In the third month, the Emperor of Later Zhou crossed the river to attack the Southern Tang. The ruler of Southern Tang felt humiliated by submitting as a vassal, so he sent Chen Jue, the Vice Minister of the Ministry of War, to present a memorial requesting to pass the throne to Crown Prince Hong. He offered the four prefectures of Luzhou, Shuzhou, Qizhou, and Huangzhou, using the Yangtze River as the boundary to seek peace. In the fifth month, the ruler of Southern Tang, Hong, changed his name to Yu to avoid the personal name of the Later Zhou emperor. He issued an order to remove the title of Emperor and instead be called the 'Lord of the State'. All the ceremonies and systems of the Son of Heaven were reduced and diminished. He adopted the Later Zhou's reign title and calendar, and informed the ancestral temple.
In the seventh month of autumn, the 'Great Zhou Penal Code' was implemented. The Later Zhou emperor wanted to promote equal land distribution and taxation, so he widely distributed Yuan Zhen's 'Equal Land Distribution Map' to various circuits. Liu Hongxi, the Emperor Zhongzong of the Southern Han, passed away. His eldest son, Prince Wei, Ji Xing, ascended the throne and changed his name to Chang, at the age of sixteen.
In the year Ji Wei, the sixth year of Xiande, corresponding to the ninth year of Yingli of the Great Liao. Zhao, Liu Jun of Northern Han, Tianhui Year 3; Fengxiang, Wuyue, Jingnan, Lord of Tang; Shu, Guangzheng Year 22; Han, Tianbao Year 2.
周殿庭鐘磬有設而不繫者。帝問樂工皆不能對。樞密使王樸素曉音律。帝以樂事詢之。樸上疏曰。禮以檢形。樂以治心。形順於外心和于內。然而天下不治未之有也。是以禮樂修于上。而萬國化于下。聖人之教不肅而成其政。不嚴而治用此道也。夫樂生於人心而聲成於物。物聲既成。復能感人之心。昔者黃帝吹九寸之管得黃鐘正聲。半之為清聲。倍之為緩聲。三分損益之。以生十二律。十二律旋相為宮以生七調為一均。凡十二均八十四調而大備。遭秦滅學。歷代治樂者罕能用之。唐太宗之世祖孝孫張文收考正大樂備八十四調。安史之亂器與工什亡八九。至於黃巢蕩盡無遺。時有太常博士殷盈孫。按考工記。鑄镈鐘十二編鐘二百四十。處士蕭承訓校定石磬。今之在縣者是也。雖有鐘磬之狀。殊無相應之和。其镈鐘不問音律。但循環而擊。編鐘編磬徒縣而已。絲竹匏土僅有七聲。名為黃鐘之宮。其存者九曲。考之三曲協律。六曲參涉諸調。蓋樂之廢缺無甚於今。陛下武功既著切意禮樂。以臣嘗學律呂宣示古今樂錄。命臣討論。臣謹如御當以秬(日許反)黍(黑黍也)定尺。長九寸徑三分為黃鐘之管。與今黃鐘之聲相應。因而推之得十二律。以為眾管互吹用聲不便乃作律。準十有三絃其長九尺皆應黃鐘。律聲以次設柱
【現代漢語翻譯】 現代漢語譯本 周朝的殿庭里，懸掛著鐘和磬，但卻沒有繫好。皇帝詢問樂工，樂工們都無法回答。樞密使王樸一向精通音律，皇帝便向他詢問有關音樂的事情。王樸上疏說：『禮用來約束人的行為，樂用來調理人的內心。行為順應于外，內心和諧于內，如果這樣，天下沒有治理不好的。因此，禮樂在上層得到修明，而萬國在下層受到教化。聖人的教誨不用嚴厲就能成就政事，不用嚴酷就能達到治理，就是用的這個道理。』 『樂產生於人心，而聲音形成於物體。物體發出的聲音，又能夠感動人心。從前黃帝吹奏九寸長的管子，得到了黃鐘的正聲。將它減半，就得到清越的聲音；將它加倍，就得到舒緩的聲音。再用三分損益的方法，就產生了十二律。十二律循環相生，成為宮調，又產生七調，合為一個均。總共有十二均、八十四調，這樣就完備了。』 『遭遇秦朝焚書，後代治理音樂的人很少能夠運用這些。唐太宗時期，祖孝孫、張文收考訂修正了大樂，具備了八十四調。安史之亂時，樂器和樂工損失了十分之八九。到了黃巢作亂，更是盪滌殆盡，沒有留下什麼。當時有太常博士殷盈孫，按照《考工記》的記載，鑄造了镈鐘十二編，編鐘二百四十個。處士蕭承訓校正了石磬。現在縣裡儲存的，就是這些。』 『雖然有鐘磬的樣子，卻完全沒有相應的和諧之聲。那些镈鐘不問音律，只是循環敲擊。編鐘編磬也只是徒有其表地懸掛著而已。絲竹匏土樂器，僅僅剩下七個聲調。名義上是黃鐘之宮，實際存在的只有九首樂曲。考察這九首樂曲，只有三首與音律相合，六首參雜了其他調。大概音樂的廢棄缺失，沒有比現在更嚴重的了。陛下您武功已經顯赫，又非常重視禮樂。因為我曾經學習過律呂，又宣讀過古今的樂譜，所以命令我來討論。我謹遵照您的旨意，應當用秬黍（一種黑黍）來確定尺度。長度九寸，直徑三分，作為黃鐘的管子，與現在的黃鐘之聲相應。』 『因而推算，得到十二律。如果用各種管子互相吹奏，用聲音不方便，於是就製作律管。按照十三根弦的標準，長度都是九尺，都應和黃鐘的律聲。按照次序設定弦柱。』
【English Translation】 English version In the Zhou dynasty palace, there were bells and chimes hung, but they were not properly strung. The Emperor asked the court musicians, but none could answer. The Privy Councilor Wang Pu was known for his knowledge of music. The Emperor consulted him on musical matters. Wang Pu submitted a memorial saying: 'Rituals are used to regulate behavior, and music is used to govern the heart. When behavior conforms externally and the heart is harmonious internally, there is no way the empire cannot be well-governed. Therefore, when rituals and music are cultivated by those above, all nations below are transformed. The teachings of the sages achieve governance without severity and order without harshness, using this principle.' 'Music originates in the human heart, and sound is formed by objects. The sound produced by objects can, in turn, move the human heart. In the past, the Yellow Emperor blew a nine-inch pipe and obtained the correct sound of the Huangzhong (yellow bell, a standard musical tone). Halving it produces a clear sound; doubling it produces a slow sound. Using the method of subtracting and adding one-third, the twelve lü (musical pitches) are produced. The twelve lü cycle and generate the gong (tonic), which in turn generates seven diao (modes), forming one jun (scale). In total, there are twelve jun and eighty-four diao, thus completing the system.' 'During the Qin dynasty's burning of books, those who governed music in later generations rarely knew how to use these principles. During the reign of Emperor Taizong of the Tang dynasty, Zu Xiaosun and Zhang Wenshou examined and corrected the grand music, possessing eighty-four diao. During the An Lushan Rebellion, eight or nine out of ten instruments and musicians were lost. By the time of the Huang Chao Rebellion, everything was completely destroyed, leaving nothing behind. At that time, there was a Grand Master of Ceremonies named Yin Yingsun, who, according to the records of the 'Kaogongji' (The Artificers' Record), cast twelve sets of bo bells and two hundred and forty bianzhong (chime bells). The recluse Xiao Chengxun collated and corrected the stone chimes. What remains in the county today are these.' 'Although they have the appearance of bells and chimes, they completely lack the corresponding harmony. Those bo bells are struck in a cycle without regard to musical pitch. The bianzhong and bianqing (chime stones) are merely hung there in name only. The silk, bamboo, gourd, and clay instruments have only seven tones remaining. In name, it is the Huangzhong gong, but in reality, only nine pieces of music exist. Examining these nine pieces, only three are in harmony with the musical pitch, while six are mixed with other modes. The abandonment and loss of music is probably more severe now than ever before. Your Majesty's military achievements are already evident, and you also greatly value rituals and music. Because I have studied lülü (pitch pipes) and recited the musical scores of ancient and modern times, you have ordered me to discuss this matter. I respectfully follow your decree and should use ju shu (a type of black millet) to determine the standard. A length of nine inches and a diameter of three fen (a unit of measurement) should be used for the Huangzhong pipe, corresponding to the current sound of Huangzhong.' 'From this, the twelve lü can be calculated. If various pipes are used to play together, it is inconvenient to use sound, so lü pipes are made. According to the standard of thirteen strings, the length should be nine chi (a unit of measurement), all corresponding to the lü sound of Huangzhong. String posts should be set up in order.'
為十一律。及黃鐘清聲旋用七律以為一均。為均之主者官也。徴商羽角變官變徴次焉。發其均主之聲歸乎本音之律。迭應不亂乃成其調凡八十一調。此法久絕出臣獨見。乞集百官校其得失。詔從之。百官皆以為然乃行之。注曰镈鐘者(镈伯各反)十有二架以當十二辰之位。匏(蒲交反)八音之數。匏笙也。土塤也。
立皇子宗訓為梁王。領左上將軍。帝北征疽發背。六月癸巳殂于道。甲午宣遺詔梁王即皇帝位。
恭帝
宗訓。世宗子。封梁王。即位年七歲。庚申年正月。鎮定驛告北漢結戎人入𡨥。帝命指揮使趙匡胤北征。即日出師晚至陳橋驛。是夜五鼓軍士露刃列于庭曰。諸君無主。愿策太尉為天子。擁逼南歸。自仁和門入。太尉歸公署。宰相范質等詣崇元殿。召文武百僚至晡班定。帝自內降制曰。天生蒸民樹之司牧。二帝惟公而禪位。三王乘時而革命。其揆一也。予末小子遭家不造。人心已去。國命有歸。咨爾歸德。軍節度使殿前都點檢趙匡胤。稟上聖之資。有神武之略。佐我高祖格於皇天。逮事世宗功存納祐。東征西怨厥緒懋焉。天地鬼神享于有德。謳歌訟獄歸於至仁。應天順人法堯禪舜。如釋重負。予其作賓。嗚呼欽哉。祇畏天命。宣徽使引匡胤就墀聽命訖。宰相掖之升殿由東序服御服登座
【現代漢語翻譯】 現代漢語譯本 為十一律，以及將黃鐘清聲循環使用七律，作為一個均。作為均的主音的是宮音，其次是徵音、商音、羽音、角音、變宮音、變徵音。發出均的主音，最終迴歸到本音的律。依次應和而不混亂，就形成了調，總共有八十一個調。這種方法已經失傳很久了，只有我獨自發現了。請求召集百官來校正其中的得失。皇帝下詔同意了。百官都認為正確，於是施行了。註釋說：镈鐘（bó bó gè fǎn）有十二架，用來對應十二辰的位置。匏（pú jiāo fǎn）代表八音的數目。匏指的是笙，土指的是塤。
冊立皇子宗訓為梁王，兼任左上將軍。皇帝北征時背上長了毒瘡。六月癸巳日，在途中駕崩。甲午日，宣讀遺詔，梁王即皇帝位。
恭帝
宗訓，是世宗的兒子，被封為梁王。即位時七歲。庚申年正月，鎮定驛報告說北漢勾結戎人入侵。皇帝命令指揮使趙匡胤北征。當天就出兵，晚上到達陳橋驛。當天晚上五更時分，士兵們拿著武器在庭院排列，說：『各位將士沒有君主，願意擁立太尉為天子。』於是擁立並逼迫他南歸，從仁和門進入。太尉回到官署。宰相范質等人到崇元殿，召集文武百官，直到下午才確定班次。皇帝從宮內下詔說：『上天生育百姓，設定君主來治理他們。堯舜二帝因為公道而禪讓帝位，夏商周三王順應時勢而變革。他們的道理是一樣的。我這個末代君主，遭遇國家不幸，人心已經離去，國家命運有所歸屬。諮詢歸德軍節度使、殿前都點檢趙匡胤，稟賦上天的聖明資質，具有神武的謀略。輔佐我的高祖，功績可以上達皇天，侍奉世宗，功勞可以帶來福祉。東征西討，功績顯著。天地鬼神會保佑有德之人，百姓的歌頌和訴訟都歸於仁德之人。順應天意，傚法堯舜禪讓。如同卸下重擔，我將成為他的賓客。嗚呼，敬佩啊！敬畏天命。』宣徽使引導趙匡胤到臺階前聽命完畢。宰相扶著他登上大殿，從東邊的臺階走上去，穿上龍袍，登上皇位。
【English Translation】 English version Using the eleven lü (musical pitches), and cyclically using the seven lü from the Huangzhong (the fundamental pitch) qingsheng (clear tone) as one jun (musical scale). The gong (the first note in the Chinese pentatonic scale) is the main note of the jun, followed by zhi (the second note), shang (the third note), yu (the fifth note), jue (the fourth note), biangong (altered gong), and bianzhi (altered zhi). Emitting the main note of the jun, ultimately returning to the lü of the original note. Responding in sequence without confusion, thus forming a tune, totaling eighty-one tunes. This method has been lost for a long time, and only I have discovered it independently. I request to gather all officials to correct the gains and losses within it. The emperor issued an edict agreeing to it. All officials considered it correct, and thus it was implemented. The commentary says: Bo bells (bó bó gè fǎn) have twelve frames, used to correspond to the positions of the twelve earthly branches. Pao (pú jiāo fǎn) represents the number of the eight musical instruments. Pao refers to the sheng (mouth organ), and tu refers to the xun (ocarina).
The imperial son Zongxun was established as the Prince of Liang, concurrently holding the position of General of the Left. When the emperor was on a northern expedition, a carbuncle developed on his back. On the day of Gui Si in the sixth month, he died on the road. On the day of Jia Wu, the imperial edict was announced, and the Prince of Liang ascended to the throne.
Emperor Gong
Zongxun was the son of Emperor Shizong, and was enfeoffed as the Prince of Liang. He was seven years old when he ascended the throne. In the first month of the year Gengshen, the Zhen Ding post reported that the Northern Han had colluded with the Rong people to invade. The emperor ordered the commander Zhao Kuangyin to lead a northern expedition. He set out on the same day and arrived at Chenqiao Post in the evening. At the fifth watch of the night, the soldiers lined up in the courtyard with weapons drawn, saying: 'The generals have no ruler, and are willing to support the Grand Commandant as the Son of Heaven.' Thus, they supported and forced him to return south, entering through Renhe Gate. The Grand Commandant returned to his official residence. The Chancellor Fan Zhi and others went to Chongyuan Hall, summoning civil and military officials, and the ranks were determined by late afternoon. The emperor issued an edict from within the palace, saying: 'Heaven gives birth to the people and establishes rulers to govern them. The two Emperors Yao and Shun abdicated the throne because of fairness, and the three Kings of Xia, Shang, and Zhou changed the mandate according to the times. Their principles are the same. I, this last ruler, have encountered national misfortune, the hearts of the people have departed, and the fate of the nation has a destination. Consulting Zhao Kuangyin, the military commissioner of Guide and the commander of the palace guards, he possesses the sacred qualities bestowed by Heaven and has the military strategies of a god. Assisting my great ancestor, his merits can reach the heavens, serving Emperor Shizong, his merits can bring blessings. Conquering the east and pacifying the west, his achievements are remarkable. Heaven and earth and the spirits will protect the virtuous, and the people's songs and lawsuits will return to the benevolent. Obeying the will of Heaven, following the abdication of Yao and Shun. Like unloading a heavy burden, I will become his guest. Alas, respect! Revere the mandate of Heaven.' The Xuanhui envoy guided Zhao Kuangyin to the steps to listen to the decree. The Chancellor helped him ascend the hall, walked up the steps from the east, put on the dragon robe, and ascended the throne.
。群臣朝賀。詔改周顯德七年為建隆元年。國號大宋。正月四日也。封恭帝為鄭王。紹周祀遷居西京(洛陽)。開寶六年殂。
右週三主合九年而天下歸宋。
釋氏稽古略卷三 大正藏第 49 冊 No. 2037 釋氏稽古略
釋氏稽古略卷四
烏程職里寶相比丘釋 覺岸 寶洲(編集再治)
宋
趙姓。以土德王。都汴。今汴梁路。太祖太宗真宗仁宗英宗神宗哲宗徽宗欽宗高宗(南渡)孝宗光宗寧宗理宗度宗幼主
太祖
諱玄朗。初名光胤。曰匡胤。西京洛陽人。趙姓。仕周至歸德軍節度使殿前都點簡。受周禪。年三十四歲。即皇帝位。以二月十六日為長春節。在位十六年。壽終五十歲。帝屢造佛寺。每歲度僧八千人(系年錄)。系年錄者(上天竺寺講經首座慧鑒之所編也) 建隆(三)乾德(五)開寶(八)。
庚申建隆元年 大遼應歷十年遷鄭王(周帝也)居西京(洛陽也)。開寶六年正月殂于房州。謚曰恭帝。趙 北漢劉鈞天會四年 鳳翔 吳越 荊南高氏保勖立 唐 蜀 廣政 漢鋹 天寶三年
九月帝征李重進于淮南。十二月詔于廣陵(今揚州)戰地造寺。額曰建隆。賜田四頃。拔薦戰亡軍士。命沙門道暉主之(系
【現代漢語翻譯】 現代漢語譯本：群臣都來朝拜祝賀。皇帝下詔將周顯德七年改為建隆元年，國號為大宋，這天是正月初四。封恭帝為鄭王，繼承周朝的祭祀，遷居到西京（洛陽）。開寶六年去世。
右，周朝三位君主合計九年，天下歸於宋朝。
《釋氏稽古略》卷三 大正藏第49冊 No. 2037 《釋氏稽古略》
《釋氏稽古略》卷四
烏程職里寶相比丘釋 覺岸 寶洲（編集再治）
宋
趙姓，以土德立國。都城在汴，即現在的汴梁路。有太祖、太宗、真宗、仁宗、英宗、神宗、哲宗、徽宗、欽宗、高宗（南渡）、孝宗、光宗、寧宗、理宗、度宗、幼主。
太祖
名諱玄朗，最初名叫光胤，也叫匡胤，是西京洛陽人，趙姓。在周朝為官，做到歸德軍節度使、殿前都點檢。接受周朝的禪讓，三十四歲登基稱帝。以二月十六日為長春節。在位十六年，享年五十歲。皇帝多次建造佛寺，每年度化僧人八千人（見《系年錄》）。《系年錄》的作者是上天竺寺講經首座慧鑒。 年號有建隆（三年）、乾德（五年）、開寶（八年）。
庚申年，建隆元年，大遼應歷十年，遷移鄭王（周帝）居住到西京（洛陽）。開寶六年正月在房州去世，謚號為恭帝。趙，北漢劉鈞天會四年，鳳翔，吳越，荊南高氏保勖立唐，蜀廣政，漢鋹天寶三年。
九月，皇帝征討淮南的李重進。十二月，下詔在廣陵（今揚州）的戰場上建造寺廟，命名為建隆寺，賜予田地四頃，超度戰死的軍士，命令沙門道暉主持（見《系年錄》）。
【English Translation】 English version: The assembled officials came to offer congratulations. The emperor decreed that the seventh year of Zhou Xiande be changed to the first year of Jianlong, and the dynasty be named Great Song. This day was the fourth day of the first month. He enfeoffed Emperor Gong as the Prince of Zheng, to continue the Zhou dynasty's sacrifices, and moved him to the Western Capital (Luoyang). He passed away in the sixth year of Kaibao.
To the right, the three rulers of Zhou totaled nine years, and the empire reverted to the Song dynasty.
Shishi Jigu Lue, Volume 3 Taisho Tripitaka, Volume 49, No. 2037, Shishi Jigu Lue
Shishi Jigu Lue, Volume 4
The Bhikshu Shi Jue'an of Bao Xiang in Wucheng Zhi Li, Baozhou (edited and revised)
Song
The Zhao family, ruling with the virtue of earth. The capital was Bian, now Bianliang Road. There were Taizu, Taizong, Zhenzong, Renzong, Yingzong, Shenzong, Zhezong, Huizong, Qinzong, Gaozong (Southern Crossing), Xiaozong, Guangzong, Ningzong, Lizong, Duzong, and the Young Lord.
Taizu
His personal name was Xuanlang, initially named Guangyin, also called Kuangyin. He was from the Western Capital, Luoyang, of the Zhao family. He served in the Zhou dynasty, reaching the position of Military Commissioner of Guide Army and Commander of the Palace Guards. He received the abdication of the Zhou dynasty. At the age of thirty-four, he ascended the throne as emperor. He designated the sixteenth day of the second month as the Changchun Festival. He reigned for sixteen years and died at the age of fifty. The emperor repeatedly built Buddhist temples and ordained eight thousand monks each year (according to the 'Annals'). The author of the 'Annals' was Huijian, the chief lecturer of Shang Tianzhu Temple. The reign titles were Jianlong (3 years), QianDe (5 years), and Kaibao (8 years).
In the year Gengshen, the first year of Jianlong, the tenth year of the Great Liao Yingli, the Prince of Zheng (the Zhou Emperor) was moved to reside in the Western Capital (Luoyang). In the first month of the sixth year of Kaibao, he passed away in Fangzhou, and was posthumously named Emperor Gong. Zhao, the fourth year of Liu Jun Tianhui of the Northern Han, Fengxiang, Wuyue, Gao Baoxu of Jingnan established Tang, Shu Guangzheng, Han Chu Tianbao three years.
In the ninth month, the emperor campaigned against Li Chongjin in Huainan. In the twelfth month, he issued an edict to build a temple on the battlefield of Guangling (now Yangzhou), named Jianlong Temple, granting it four qing of land, and to liberate the souls of the soldiers who died in battle, appointing the Shramana Daohui to preside over it (according to the 'Annals').
年錄)。
辛酉建隆三年 大遼應歷十一年。趙 北漢承鈞 鳳翔 吳越 荊南高氏 唐炬立 蜀 南漢 天寶四年
春二月十六日聖誕。罷三教論講。始自開寶已后。乃召三學僧入殿庭試義。凡自京師普天之下歲遇聖誕節。則命僧升座說法祝聖。遞代傳流之實本于試義也(宋僧史略容齋三筆)。
壬戌建隆三年 大遼應歷十二年。趙 北漢 鳳翔 吳越 荊南高氏兄子繼沖立 唐 蜀 南漢 天寶五年
詔僧門童行。每歲經本州考試入京師。執政重監試。所業其妙法蓮華經七卷。通者奏名下祠部給牒披剃。若特詔疏恩。如建隆太平興國普度僧尼。不限此例也(系年錄)。
癸亥乾德元年 大遼應歷十三年。荊南高繼沖奉表納土歸宋。合五十七年國除。趙 北漢劉氏承鈞 鳳翔 吳越 荊南國除 唐 蜀孟昶 南漢鋹 天寶六年
甲子乾德二年 大遼應歷十四年。趙 北漢 吳越 唐 蜀 南漢 天寶七年
乙丑乾德三年 大遼應歷十五年。趙 北漢 吳越 唐 蜀滅 南漢 天寶八年
丙寅乾德四年 大遼應歷十六年。 北漢 吳越 唐 南漢 天寶九年
詔。秦涼
【現代漢語翻譯】 現代漢語譯本： 辛酉建隆三年（962年），大遼應歷十一年。趙匡胤，北漢承鈞（北漢皇帝），鳳翔，吳越（錢氏政權），荊南高氏（荊南政權），唐炬立（南唐皇帝），蜀，南漢（劉鋹政權），天寶四年。
春季二月十六日是聖誕節。停止了三教（儒教、佛教、道教）的論講。從開寶年間以後，開始召集三學（指佛學、道學、儒學）的僧人進入殿庭考試義理。凡是從京師到普天之下，每年遇到聖誕節，就命令僧人升座說法祝聖。這種遞代相傳的習俗，實際上來源於試義（宋僧史略容齋三筆）。
壬戌建隆三年（962年），大遼應歷十二年。趙匡胤，北漢，鳳翔，吳越，荊南高氏兄子繼沖立（荊南政權），唐，蜀，南漢，天寶五年。
下詔給僧門童行，每年經過本州考試後進入京師。執政者重視並親自監考。考試的內容是《妙法蓮華經》七卷。通過考試的人奏報姓名給祠部，祠部給予度牒允許剃度。如果遇到特別詔令給予恩惠，如建隆、太平興國年間的普度僧尼，則不受此例限制（系年錄）。
癸亥乾德元年（963年），大遼應歷十三年。荊南高繼沖奉表納土歸宋。總共五十七年的國祚結束。趙匡胤，北漢劉氏承鈞（北漢皇帝），鳳翔，吳越，荊南國除，唐，蜀孟昶（後蜀皇帝），南漢劉鋹（南漢皇帝），天寶六年。
甲子乾德二年（964年），大遼應歷十四年。趙匡胤，北漢，吳越，唐，蜀，南漢，天寶七年。
乙丑乾德三年（965年），大遼應歷十五年。趙匡胤，北漢，吳越，唐，蜀滅，南漢，天寶八年。
丙寅乾德四年（966年），大遼應歷十六年。北漢，吳越，唐，南漢，天寶九年。
下詔。秦涼
【English Translation】 English version: XinYou, the 3rd year of Jianlong (962), the 11th year of Yingli of the Great Liao Dynasty. Zhao Kuangyin, Bei Han Chengjun (Emperor of Northern Han), Fengxiang, Wuyue (Qian's regime), Jingnan Gao's (Jingnan regime), Tang Ju Li (Emperor of Southern Tang), Shu, Nan Han (Liu Chang's regime), Tianbao 4th year.
On the 16th day of the second month of spring, it was the birthday of Buddha. The lectures and debates on the Three Teachings (Confucianism, Buddhism, and Taoism) were stopped. Starting from the Kaibao era, monks of the Three Studies (referring to Buddhist studies, Taoist studies, and Confucian studies) were summoned to the palace to be tested on their understanding of the doctrines. Every year, from the capital to all under heaven, when the Buddha's birthday was encountered, monks were ordered to ascend the seat to preach and offer blessings. This custom of passing down through generations actually originated from the testing of doctrines (Song Monk History, Rongzhai's Miscellaneous Notes).
RenXu, the 3rd year of Jianlong (962), the 12th year of Yingli of the Great Liao Dynasty. Zhao Kuangyin, Bei Han, Fengxiang, Wuyue, Jingnan Gao's nephew Ji Chong Li (Jingnan regime), Tang, Shu, Nan Han, Tianbao 5th year.
An edict was issued to the novice monks, that every year after passing the examination in their respective prefectures, they should enter the capital. The administrators attached great importance to and personally supervised the examination. The content of the examination was the seven volumes of the '妙法蓮華經 (Myōhō Renge Kyō, Lotus Sutra)'. Those who passed the examination would have their names reported to the Ministry of Rites, and the Ministry of Rites would grant them a certificate allowing them to be ordained. If there were special edicts granting favor, such as the universal ordination of monks and nuns during the Jianlong and Taiping Xingguo eras, this rule would not apply (Annals).
GuiHai, the 1st year of Qiande (963), the 13th year of Yingli of the Great Liao Dynasty. Gao Jichong of Jingnan presented a memorial surrendering his territory to the Song Dynasty. The state, which lasted for a total of fifty-seven years, came to an end. Zhao Kuangyin, Bei Han Liu's Chengjun (Emperor of Northern Han), Fengxiang, Wuyue, Jingnan state eliminated, Tang, Shu Meng Chang (Emperor of Later Shu), Nan Han Liu Chang (Emperor of Southern Han), Tianbao 6th year.
JiaZi, the 2nd year of Qiande (964), the 14th year of Yingli of the Great Liao Dynasty. Zhao Kuangyin, Bei Han, Wuyue, Tang, Shu, Nan Han, Tianbao 7th year.
YiChou, the 3rd year of Qiande (965), the 15th year of Yingli of the Great Liao Dynasty. Zhao Kuangyin, Bei Han, Wuyue, Tang, Shu destroyed, Nan Han, Tianbao 8th year.
BingYin, the 4th year of Qiande (966), the 16th year of Yingli of the Great Liao Dynasty. Bei Han, Wuyue, Tang, Nan Han, Tianbao 9th year.
An edict was issued. Qin Liang
既通。遣僧百人往西域。求佛經法(宋僧史略)。
丁卯乾德五年 大遼穆宗應歷十七年。 北漢承鈞 吳越 唐 南漢 天寶十年
戊辰十一月改開寶元年 大遼穆宗被弒。景宗立保寧元年。 北漢繼元立 廣運元年 吳越 唐 南漢十一年
九月二十七日詔成都府造金銀字佛經各一藏。敕兵部侍郎劉熙古監視。冬十一月郊祀畢。肆赦改元。
北漢
秋七月。承鈞寢疾。召平章事郭無為。執繼恩手付以後事。繼恩嗣位。謐承鈞曰孝和皇帝。經六十餘日。九月侯霸榮郭無為弒繼恩迎繼元而立之。改元廣運。初漢主劉旻婿曰薛釗。甚賢生子曰繼恩。而釗卒。其婦再適何氏生子曰繼元。何氏夫婦卒。定王承鈞無子。旻以二子命承鈞養之。至是弒繼恩而立繼元(紀載)。
大遼
穆宗末年殘忌猜忍。人人屏息虞禍。會醉索食不得。欲斬庖人。掌膳者恐禍及。因捧食以進。挾刃弒帝于黑山下。九月也。謚曰天順皇帝。廟號穆宗。景宗立。諱明記。更名賢。世宗元欲子也。初世宗被弒之時。帝年九歲。御廚尚食劉解里以氈束之藏於積薪中得免。至是即位。嬰風疾多不視朝。壬午乾亨九年十二月崩。謚孝成皇帝。廟號景宗。
己巳開寶二年 遼景宗保寧二年
【現代漢語翻譯】 現代漢語譯本： 既已溝通。派遣僧侶一百人前往西域（泛指中亞地區）求取佛經佛法。（出自《宋僧史略》） 丁卯年，宋朝乾德五年，大遼穆宗應歷十七年。北漢是承鈞在位，吳越國，南唐國，南漢國都是天寶十年。 戊辰年十一月，改元為開寶元年。大遼穆宗被弒殺。遼景宗即位，改元為保寧元年。北漢繼元即位，改元為廣運元年。吳越國，南唐國，南漢國都是十一年。 九月二十七日，皇帝下詔在成都府製造金銀字佛經各一套。敕令兵部侍郎劉熙古負責監視。冬季十一月，在郊外祭祀完畢后，大赦天下，並更改年號。 北漢 秋季七月，承鈞病重，召來平章事郭無為，握著繼恩的手，將後事託付給他。繼恩繼承王位。追諡承鈞為孝和皇帝。經過六十多天，九月，侯霸榮和郭無為弒殺了繼恩，迎接繼元即位。改元為廣運。當初，漢主劉旻的女婿名叫薛釗，很有才能，生了個兒子叫繼恩。薛釗去世后，他的妻子改嫁給何氏，生了個兒子叫繼元。何氏夫婦去世后，定王承鈞沒有兒子。劉旻把這兩個兒子交給承鈞撫養。到這時，發生了弒殺繼恩而立繼元的事情（出自《紀載》）。 大遼 遼穆宗晚年殘暴猜忌，人人噤若寒蟬，擔心惹禍上身。一次喝醉了要東西吃沒得到，想要斬殺廚師。掌管膳食的人害怕災禍降臨到自己頭上，於是捧著食物進獻，趁機用刀弒殺了皇帝，地點在黑山下。時間是九月。謚號為天順皇帝，廟號為穆宗。遼景宗即位，名叫明記，后改名為賢，是遼世宗的元欲之子。當初遼世宗被弒殺的時候，遼景宗年僅九歲。御廚尚食劉解里用氈子裹住他，藏在柴堆中才得以倖免。到這時即位。因為患有風疾，很多時候不能處理朝政。壬午年，乾亨九年十二月去世。謚號為孝成皇帝，廟號為景宗。 己巳年，開寶二年，遼景宗保寧二年。
【English Translation】 English version: Having established communication, dispatched one hundred monks to the Western Regions (Xiyu, a general term for Central Asia) to seek Buddhist scriptures and teachings. (From 'Song Seng Shi Lue') In the year Dingmao, the fifth year of the Qiande era of the Song Dynasty, and the seventeenth year of the Yingli era of Emperor Muzong of the Great Liao Dynasty. The Northern Han was ruled by Chengjun, while the Wu Yue kingdom, the Southern Tang kingdom, and the Southern Han kingdom were all in the tenth year of the Tianbao era. In the eleventh month of the year Wuchen, the era name was changed to the first year of the Kaibao era. Emperor Muzong of the Great Liao Dynasty was assassinated. Emperor Jingzong of Liao ascended the throne and changed the era name to the first year of the Baoning era. Ji Yuan of the Northern Han ascended the throne and changed the era name to the first year of the Guangyun era. The Wu Yue kingdom, the Southern Tang kingdom, and the Southern Han kingdom were all in the eleventh year. On the twenty-seventh day of the ninth month, the emperor issued an edict to the Chengdu Prefecture to manufacture one set each of Buddhist scriptures written in gold and silver characters. He ordered Liu Xigu, the Vice Minister of the Ministry of War, to supervise the work. In the eleventh month of winter, after the suburban sacrifices were completed, a general amnesty was granted, and the era name was changed. Northern Han In the seventh month of autumn, Chengjun fell seriously ill. He summoned Guo Wuwei, the 'Pingzhangshi' (Chancellor), and, holding Ji'en's hand, entrusted him with the affairs of the state. Ji'en succeeded to the throne. Chengjun was posthumously honored as Emperor Xiaohe. After more than sixty days, in the ninth month, Hou Barong and Guo Wuwei assassinated Ji'en and welcomed Ji Yuan to the throne. The era name was changed to Guangyun. Initially, the son-in-law of the Han ruler Liu Min, named Xue Zhao, was very talented and had a son named Ji'en. After Xue Zhao died, his wife remarried to the He family and had a son named Ji Yuan. After the He couple died, Prince Ding Chengjun had no son. Liu Min entrusted these two sons to Chengjun to raise. At this point, the assassination of Ji'en and the enthronement of Ji Yuan occurred (from 'Ji Zai'). Great Liao In his later years, Emperor Muzong of Liao was cruel and suspicious, and everyone was silent, fearing to incur disaster. Once, when he was drunk and asked for food but did not receive it, he wanted to execute the cook. The person in charge of the meals, fearing that disaster would befall him, presented the food and took the opportunity to assassinate the emperor with a knife at the foot of Black Mountain. The time was the ninth month. He was posthumously honored as Emperor Tianshun, and his temple name was Emperor Muzong. Emperor Jingzong of Liao ascended the throne, named Mingji, later renamed Xian, and was the son of Yuan Yu of Emperor Shizong of Liao. Initially, when Emperor Shizong of Liao was assassinated, Emperor Jingzong was only nine years old. The imperial chef Liu Jieli wrapped him in felt and hid him in a pile of firewood, thus escaping. At this point, he ascended the throne. Because he suffered from wind disease, he often could not attend to state affairs. In the year Renwu, the ninth year of the Qianheng era, he died in the twelfth month. He was posthumously honored as Emperor Xiaocheng, and his temple name was Emperor Jingzong. In the year Jisi, the second year of the Kaibao era, and the second year of the Baoning era of Emperor Jingzong of Liao.
。 北漢繼元 廣運二年 吳越 唐 南漢
春二月十六日。帝長春節。詔許四海僧上表入殿庭比試三學。下開封府功德使差僧證經律論義十條。全通者賜紫衣。號手錶僧。至太宗大平興國四年。功德使奏。天下一家不須手錶。自此皇帝誕日宰輔親王監司刺史各薦所知三學僧。惟兩街僧錄所薦者。是日入內授門下牒。謂之簾前師號。仍給紫衣。謂之簾前紫衣。分賜訖便同賜齋。自余王侯薦者。間日方出。節制廉問。牧守則又轉降而賜焉(僧史略)。
庚午開寶三年 遼保寧三年。 北漢 廣運三年 吳越 唐 南漢 鋹降
南漢 嶺南廣也。劉鋹舉國降宋。鋹鋹恩赦侯合六十七年國除。是歲敕修京師舊封禪寺為開寶寺。前臨官街。北鎮五丈河。屋數千間。連數坊之地極于鉅麗(李燾長編皇朝事實)。
辛未開寶四年 遼保寧四年。 北漢 廣運四年 吳越 唐
六月十一日敕成都再造金字佛經一藏(宋僧史略並系年錄)。
壬申開寶五年 遼保寧五年。 北漢 廣運五年 吳越 唐
帝自用兵平列國。前後凡造金銀字佛經數藏。今年敕雕佛經印一藏。計一十三萬版(北山錄外信篇)。
癸酉開寶六年 正月周遼恭帝殂 保寧六年。 北漢繼元 廣運六
【現代漢語翻譯】 現代漢語譯本：
北漢繼元廣運二年，吳越，唐，南漢
春季二月十六日，是皇帝的長春節（皇帝的生日）。皇帝下詔允許四海僧人上表，進入殿庭比試三學（經、律、論）。下令開封府功德使選拔僧人，考覈其對經、律、論的義理的掌握程度，共設十條標準。完全通達者，賜予紫衣，號為『手錶僧』。到了太宗太平興國四年，功德使上奏說，天下已經統一，不需要『手錶』了。從此，皇帝誕生日，由宰輔、親王、監司、刺史各自推薦自己所知的三學僧人。只有兩街僧錄所推薦的僧人，才能在當日進入內廷，授予門下牒，稱為『簾前師號』，並賜予紫衣，稱為『簾前紫衣』。分賜完畢后，一同賜齋。其餘王侯推薦的僧人，則隔日才出來。節制廉問，牧守則又依次遞減而賜予（出自《僧史略》）。
庚午開寶三年，遼保寧三年，北漢廣運三年，吳越，唐，南漢鋹（劉鋹投降）
南漢，即嶺南的廣州。劉鋹舉國向宋朝投降。劉鋹被恩赦封侯，南漢共六十七年國祚結束。這年，朝廷下令修復京師舊封禪寺，改名為開寶寺。寺前臨近官街，北面靠近五丈河，房屋數千間，佔據數個坊的土地，極其宏偉壯麗（出自李燾《長編皇朝事實》）。
辛未開寶四年，遼保寧四年，北漢廣運四年，吳越，唐
六月十一日，朝廷下令在成都再次建造金字佛經一藏（出自《宋僧史略》並《系年錄》）。
壬申開寶五年，遼保寧五年，北漢廣運五年，吳越，唐
皇帝自從用兵平定各國以來，前後共造金銀字佛經數藏。今年，朝廷下令雕刻佛經印版一藏，共計十三萬版（出自《北山錄外信篇》）。
癸酉開寶六年，正月，周遼恭帝去世，保寧六年，北漢繼元廣運六年
【English Translation】 English version:
Second year of Guangyun reign of Ji Yuan in Northern Han, Wuyue, Tang, Southern Han
On the sixteenth day of the second month of spring, it was the Emperor's Changchun Festival (Emperor's birthday). The Emperor issued an edict allowing monks from all over the world to submit memorials and enter the court to compete in the Three Studies (Sutras, Vinaya, and Shastras). The Gongde Envoy (Merit and Virtue Envoy) of Kaifeng Prefecture was ordered to select monks and examine their understanding of the principles of the Sutras, Vinaya, and Shastras, with ten criteria in total. Those who fully understood were granted purple robes and titled 'Shou Biao Seng' (Monks Presented by Hand). By the fourth year of the Taiping Xingguo reign of Emperor Taizong, the Gongde Envoy reported that the empire was unified and 'Shou Biao' was no longer needed. From then on, on the Emperor's birthday, the chief ministers, princes, supervisors, and prefects each recommended monks knowledgeable in the Three Studies. Only those recommended by the Senglu Offices (Monk Registry Offices) of the two streets could enter the inner court on that day, be granted a Menxia Diploma (Diploma from the Department of State Affairs), be called 'Curtain-Front Teachers', and be granted purple robes, called 'Curtain-Front Purple Robes'. After the distribution, they were all given a vegetarian meal. The monks recommended by other princes and marquises would come out on alternate days. The regional commanders and investigators, and the local officials, would receive even lesser rewards (from 'A Brief History of Monks').
Third year of Kaibao reign, third year of Baoning reign of Liao, third year of Guangyun reign of Northern Han, Wuyue, Tang, Liu Chang of Southern Han surrendered
Southern Han, namely Guangzhou in Lingnan. Liu Chang surrendered to the Song Dynasty with his entire country. Liu Chang was pardoned and granted the title of Marquis, and the Southern Han dynasty ended after sixty-seven years. In this year, the court ordered the restoration of the old Fengchan Temple in the capital and renamed it Kaibao Temple. The temple faced the official street in front and was close to the Five-Zhang River in the north, with thousands of rooms, occupying the land of several wards, extremely magnificent (from Li Tao's 'Long Compilation of Facts of the Imperial Dynasty').
Fourth year of Kaibao reign, fourth year of Baoning reign of Liao, fourth year of Guangyun reign of Northern Han, Wuyue, Tang
On the eleventh day of the sixth month, the court ordered the re-creation of a collection of golden-letter Buddhist scriptures in Chengdu (from 'Song Dynasty Monks' History' and 'Chronological Records').
Fifth year of Kaibao reign, fifth year of Baoning reign of Liao, fifth year of Guangyun reign of Northern Han, Wuyue, Tang
Since the Emperor used troops to pacify various countries, he has created several collections of Buddhist scriptures in gold and silver letters. This year, the court ordered the carving of a collection of Buddhist scripture printing plates, totaling 130,000 plates (from 'Outer Letters of the Northern Mountain Records').
Sixth year of Kaibao reign, in the first month, Emperor Gong of Zhou Liao died, sixth year of Baoning reign, sixth year of Guangyun reign of Ji Yuan in Northern Han
年 吳越 南唐李氏
甲戌開寶七年 遼乾亨元年。 北漢 廣運七年 吳越 唐
帝命曹彬與潘美曹翰征江南(南唐也)。十一月濟師。彬嘗面奉帝旨毋殺人。明年冬攻之垂克。彬稱疾不視師。潘美帥諸將省之。彬曰。予病非藥石能治。須諸公共誓。城破不殺人則自愈矣。諸將諾。共焚香為誓。是日拔金陵(建康也)。李氏降。城中按堵。彬位至使相。父子配食清廟。貴盛累世。實不殺之報應也(李燾長編東都曹彬本傳)。
乙亥開寶八年 遼乾亨二年 三月往聘宋。宋乃初通使于遼。 北漢 廣運八年 吳越 南唐李炟降宋封違命侯合三十九年而國除
丙子年夏四月。上幸西京。有事于南郊。是歲十二月二十二日。改為太平興國元年(容齋續筆)。
太宗
諱炅。太祖母弟。封晉王。開寶九年太祖崩。帝即位。年三十八。偃武修文。改講武殿為崇政殿。選用賢良謹擇刺史。謂刺史最為親民。茍非其人民受其禍。求言納諫。風俗醇厚。在位二十一年。壽五十九歲。崩以十月十七日。為乾明節 太平興國(八)雍熙(四)端拱(二)渟化(五)至道(三)。
丙子十二月改太平興國元年 遼乾亨三年。 北漢 廣運九年 吳越
丁丑太平興國二年 遼
乾亨四年。 北漢 廣運十年 吳越
京師舊龍興寺。周世宗廢之為龍興倉。至是主僧擊登聞鼓訴復寺。帝感嘆詔復之。賜名太平興國寺仍為營葺。極宏壯之制(皇明事苑)。
戊寅太平興國三年 遼乾亨五年。 北漢 廣運十一年 吳越奉表入朝納土
三月。吳越忠懿王錢俶上表歸宋入朝。盡獻十三州之地。
四月。陳洪進奉表獻漳泉兩郡。秋八月十三日翰林學士知制誥李昉(妃兩反)中書舍人扈懞直史館李穆宋白鄭鄰幾徐鉉奉敕表進太平廣記。帙成五百卷。錄佛法者列三十卷。
沙門贊寧隨吳越王入朝。帝賜號通慧大師。敕住左街天壽寺。命修僧史。明年詔寧乘驛。進明州阿育王山釋迦文佛真身舍利。入禁中供養。得舍利一顆。因之以開寶寺西北闕地造浮圖十一級。下作天宮以葬之(皇朝事苑)。太平興國七年十月。敕寧編修大宋高僧傳。聽歸浙東秉筆。初梁武帝天監十八年。嘉祥寺沙門慧皎作高僧傳。始後漢明帝永平十年至天監成十四卷。唐太宗貞觀十九年。終南山西明寺道宣律師作續高僧傳。始天監之來迄貞觀成三十卷。寧作始自唐貞觀二十年至此端拱元年成三十卷。用梁唐義例開十科。一譯經科。二慧解科。三禪定科。四戒律科。五護法科。大感通科。七遺身科。八讀
【現代漢語翻譯】 現代漢語譯本 乾亨四年（公元972年）。北漢廣運十年，吳越。
京師（首都）舊龍興寺，周世宗時被廢為龍興倉。此時，主僧擊登聞鼓，請求恢復寺廟。皇帝深受感動，下詔恢復，賜名太平興國寺，並重新營建，規模極其宏偉（出自《皇明事苑》）。
戊寅年，太平興國三年（公元978年），遼乾亨五年。北漢廣運十一年，吳越奉表入朝納土。
三月，吳越忠懿王錢俶上表歸順宋朝，入朝覲見，獻出全部十三州之地。
四月，陳洪進奉表獻上漳州、泉州兩郡。秋季八月十三日，翰林學士、知制誥李昉，中書舍人扈蒙，直史館李穆、宋白、鄭鄰幾、徐鉉奉皇帝旨意編撰《太平廣記》，完成的書五百卷。其中記錄佛法的內容列為三十卷。
沙門（和尚）贊寧隨吳越王入朝。皇帝賜號通慧大師，敕令居住在左街天壽寺，並命其修撰僧史。次年，皇帝下詔贊寧乘驛站馬車，進獻明州阿育王山釋迦文佛真身舍利（佛陀的遺骨）。舍利被迎入禁中供養，得到舍利一顆。因此，在開寶寺西北角的空地上建造十一級浮圖（寶塔），下面建造天宮以安葬舍利（出自《皇朝事苑》）。太平興國七年十月，皇帝敕令贊寧編修《大宋高僧傳》，允許他返回浙東秉筆寫作。最初，梁武帝天監十八年，嘉祥寺沙門慧皎撰寫《高僧傳》，從後漢明帝永平十年開始，至天監年間完成，共十四卷。唐太宗貞觀十九年，終南山西明寺道宣律師撰寫《續高僧傳》，從天監年間開始，至貞觀年間完成，共三十卷。贊寧的著作從唐貞觀二十年開始，至端拱元年完成，共三十卷。沿用梁、唐的體例，分為十科：一、譯經科；二、慧解科；三、禪定科；四、戒律科；五、護法科；六、感通科；七、遺身科；八、讀誦科
【English Translation】 English version The fourth year of Qianheng (972 AD). The tenth year of Guangyun in the Northern Han Dynasty, and the era of Wuyue.
The old Longxing Temple in the capital was abolished by Emperor Shizong of the Zhou Dynasty and turned into the Longxing Granary. At this time, the head monk beat the Dengwen Drum (a drum used to petition the emperor) to request the restoration of the temple. The emperor was deeply moved and issued an edict to restore it, renaming it Taiping Xingguo Temple and rebuilding it on a grand scale (from 'Huang Ming Shi Yuan').
The year of Wuyin, the third year of Taiping Xingguo (978 AD), the fifth year of Qianheng in the Liao Dynasty. The eleventh year of Guangyun in the Northern Han Dynasty, Wuyue presented a memorial to the court to surrender its territory.
In March, Qian Chu, the King Zhongyi of Wuyue, submitted a memorial to surrender to the Song Dynasty, entered the court to pay homage, and offered all thirteen prefectures.
In April, Chen Hongjin presented a memorial to offer the two prefectures of Zhangzhou and Quanzhou. On the thirteenth day of the eighth month in autumn, Li Fang, a Hanlin Academician and Drafter of Imperial Edicts, Hu Meng, a Secretary of the Chancellery, Li Mu, Song Bai, Zheng Linji, and Xu Xuan, who were all officials in the Imperial Historiography Office, compiled the 'Taiping Guangji' (Extensive Records of the Taiping Era) by imperial order. The book consisted of five hundred volumes, with thirty volumes dedicated to recording Buddhist teachings.
The Shramana (monk) Zanning accompanied the King of Wuyue to the court. The emperor bestowed upon him the title of Great Master Tonghui and ordered him to reside in Tianshou Temple on Zuojie Street, and commissioned him to compile a history of monks. The following year, the emperor issued an edict for Zanning to travel by express post to present the Sharira (relics) of the true body of Shakyamuni Buddha from Mount Ashoka in Mingzhou. The Sharira were brought into the forbidden palace for worship, and one Sharira was obtained. Therefore, an eleven-story pagoda was built on the northwest corner of the open space of Kaibao Temple, with a heavenly palace built below to bury the Sharira (from 'Huang Chao Shi Yuan'). In the tenth month of the seventh year of Taiping Xingguo, the emperor ordered Zanning to compile the 'Biographies of Eminent Monks of the Great Song Dynasty', allowing him to return to eastern Zhejiang to write. Initially, in the eighteenth year of Tianjian during the reign of Emperor Wu of the Liang Dynasty, the Shramana Huijiao of Jixiang Temple wrote the 'Biographies of Eminent Monks', starting from the tenth year of Yongping during the reign of Emperor Ming of the Later Han Dynasty and completed during the Tianjian era, totaling fourteen volumes. In the nineteenth year of Zhenguan during the reign of Emperor Taizong of the Tang Dynasty, the lawyer Daoxuan of Ximing Temple in Zhongnan Mountain wrote the 'Supplement to the Biographies of Eminent Monks', starting from the Tianjian era and completed during the Zhenguan era, totaling thirty volumes. Zanning's work began in the twentieth year of Zhenguan in the Tang Dynasty and was completed in the first year of Duangong, totaling thirty volumes. Following the examples of the Liang and Tang dynasties, it was divided into ten categories: 1. Translation of Sutras; 2. Wisdom and Understanding; 3. Meditation; 4. Precepts and Discipline; 5. Protection of the Dharma; 6. Great Response; 7. Abandonment of the Body; 8. Reading and Recitation.
誦科。九興福科。十雜科聲德。正傳者五百三十三人。附見者一百三十人。端拱元年冬十月。遣弟子顯忠智輪詣闕上表以進。璽書賜帛獎諭。敕入大藏流通。十一月詔寧赴闕。淳化元年奉旨著鷲嶺聖賢錄一百卷。淳化二年。詔寧充史館編修(帝王年運詮要)。至道二年。詔除寧掌洛京教門事(宋僧傳後序)。戊戌真宗咸平元年。詔擢寧汴京右街僧錄。主管教門公事。次年進左街。己亥咸平二年春二月。東京左街僧錄史館編修主管教門公事通慧大師贊寧歸寂。壽八十二。三月葬全身於天壽寺。己巳仁宗天聖七年。寧曾孫宗盛啟塔荼毗之。收遺骸舍利。歸葬錢塘故里。寧生杭州臨安縣。後唐明宗天成中出家杭州祥符寺。潞王清泰初入天臺具探律部。博通三藏。吳越忠懿王補寧兩街僧統。號明義宗文大師。所作僧史僧傳並行於世(錢塘塔記)。
己卯太平興國四年 遼乾亨六年。 北漢五月太原劉繼元降宋封彭城公合二十九年國除
庚辰太平興國五年 遼乾亨六年。
譯經 河中府傳顯密教沙門法進。請西域法天三藏譯經于蒲津。詔入京師。初興譯事。詔童子五十人習梵學(譯經總錄)。
辛巳太平興國六年 遼乾亨八年。
詔立右街副僧錄。詔致祭建康鐘山寶誌大士。賜號道林真覺菩薩
【現代漢語翻譯】 現代漢語譯本： 贊寧（Zanning）：誦科，九興福科，十雜科聲德。正傳者五百三十三人，附見者一百三十人。端拱元年（公元988年）冬十月，派遣弟子顯忠智輪到朝廷上表進獻。皇帝下詔書賜予絲綢以示嘉獎和慰問，並敕令將其作品收入大藏經流通。十一月，皇帝下詔命令贊寧赴京。淳化元年（公元990年），奉旨撰寫《鷲嶺聖賢錄》一百卷。淳化二年（公元991年），皇帝下詔任命贊寧為史館編修（負責《帝王年運詮要》的編纂）。至道二年（公元996年），皇帝下詔任命贊寧掌管洛京的佛教事務（見《宋僧傳》後序）。戊戌年，真宗咸平元年（公元998年），皇帝下詔提拔贊寧為汴京右街僧錄，主管佛教事務。次年，晉升爲左街僧錄。己亥年，咸平二年（公元999年）春二月，東京左街僧錄、史館編修、主管佛教事務的通慧大師贊寧圓寂，享年八十二歲。三月，全身葬于天壽寺。己巳年，仁宗天聖七年（公元1029年），贊寧的曾孫宗盛開啟塔荼毗（火化），收取遺骸舍利，歸葬于錢塘故里。贊寧生於杭州臨安縣。後唐明宗天成年間在杭州祥符寺出家。潞王清泰初年入天臺山，系統學習律部，博通三藏。吳越忠懿王任命贊寧為兩街僧統，賜號明義宗文大師。所作的僧史、僧傳在世上廣為流傳（見《錢塘塔記》）。
己卯年，太平興國四年（公元979年），遼乾亨六年。北漢五月，太原劉繼元投降宋朝，被封為彭城公，共計二十九年國祚滅亡。
庚辰年，太平興國五年（公元980年），遼乾亨六年。
譯經：河中府傳顯密教沙門法進，邀請西域法天三藏在蒲津翻譯佛經，皇帝下詔讓他入京。開始興辦翻譯佛經的事業，皇帝下詔讓五十名童子學習梵文（見《譯經總錄》）。
辛巳年，太平興國六年（公元981年），遼乾亨八年。
皇帝下詔設立右街副僧錄。皇帝下詔遣使致祭建康鐘山寶誌大士（Baozhi Dashi），賜號道林真覺菩薩（Daolin Zhenjue Pusa）。
【English Translation】 English version: Zanning: Recitation Section, Nine Flourishing Blessings Section, Ten Miscellaneous Sections on Sound Virtues. The main biographies number five hundred and thirty-three, with one hundred and thirty supplementary entries. In the tenth month of the first year of the Duangong era (988 AD), he sent his disciple Xianzhong Zhilun to the court to present a memorial. The emperor issued an edict, bestowing silk as a reward and expressing his appreciation, and ordered his works to be included in the Great Treasury (Tripitaka) for circulation. In the eleventh month, the emperor summoned Zanning to the capital. In the first year of the Chunhua era (990 AD), he was ordered to compile 'A Record of Sages and Worthies of Vulture Peak' in one hundred volumes. In the second year of the Chunhua era (991 AD), the emperor appointed Zanning as a compiler in the Imperial Academy (responsible for compiling 'Essentials of Emperors' Reign and Fortune'). In the second year of the Zhidao era (996 AD), the emperor appointed Zanning to oversee Buddhist affairs in Luoyang (as mentioned in the postscript of 'Song Biographies of Monks'). In the year of Wuxu, the first year of the Xianping era of Emperor Zhenzong (998 AD), the emperor promoted Zanning to the position of Registrar of the Right Street in Bianjing, in charge of Buddhist affairs. The following year, he was promoted to the Left Street. In the second month of the spring of the second year of the Xianping era (999 AD), the Registrar of the Left Street in Tokyo, compiler in the Imperial Academy, and Master of Universal Wisdom, Zanning, who was in charge of Buddhist affairs, passed away at the age of eighty-two. In the third month, his whole body was buried at Tianshou Temple. In the year of Jisi, the seventh year of the Tiansheng era of Emperor Renzong (1029 AD), Zanning's great-grandson, Zongsheng, opened the pagoda for cremation, collected the relics, and returned them for burial in his hometown of Qiantang. Zanning was born in Lin'an County, Hangzhou. During the Tiancheng era of Emperor Mingzong of the Later Tang Dynasty, he became a monk at Xiangfu Temple in Hangzhou. At the beginning of the Qingtai era of Prince Lu, he entered Tiantai Mountain to systematically study the Vinaya and became well-versed in the Three Pitakas. King Zhongyi of Wuyue appointed Zanning as the Chief Monk of both streets, bestowing upon him the title of Master Mingyizongwen. His works on monastic history and biographies of monks are widely circulated in the world (as mentioned in the 'Qiantang Pagoda Record').
In the year of Jimao, the fourth year of the Taiping Xingguo era (979 AD), the sixth year of the Qianheng era of the Liao Dynasty. In the fifth month, Liu Jiyuan of Taiyuan in the Northern Han surrendered to the Song Dynasty and was enfeoffed as Duke of Pengcheng. The state was extinguished after a total of twenty-nine years.
In the year of Gengchen, the fifth year of the Taiping Xingguo era (980 AD), the sixth year of the Qianheng era of the Liao Dynasty.
Translation of Scriptures: The Shramana Fajin, who propagated Esoteric Buddhism in Hezhong Prefecture, invited the Tripitaka Master Fatian from the Western Regions to translate scriptures in Pujin. The emperor issued an edict summoning him to the capital. The work of translating scriptures began, and the emperor ordered fifty children to study Sanskrit (as mentioned in the 'General Record of Translated Scriptures').
In the year of Xinshi, the sixth year of the Taiping Xingguo era (981 AD), the eighth year of the Qianheng era of the Liao Dynasty.
The emperor issued an edict establishing a Deputy Registrar of the Right Street. The emperor issued an edict to send envoys to offer sacrifices to Baozhi Dashi (Baozhi Dashi) of Zhongshan Mountain in Jiankang, bestowing upon him the title Daolin Zhenjue Pusa (Daolin Zhenjue Pusa).
(大士碑記)。
壬午太平興國七年 遼乾亨九年。十二月帝崩。治十五年。謚孝成皇帝廟號景宗。
詔立譯經傳法院于東京太平興國寺之西。如唐故事。以宰輔為譯經潤文使。設官分職。西天中印度惹蘭陀羅國密林寺天息災三藏。與法天施護等譯大乘莊嚴寶王經帝制大宋新譯三藏聖教序。詔普度天下童行為僧。不限有司常例。自太平興國元年至八年度僧一十七萬餘人(僧史略)。
大遼
聖宗立。諱隆緒。景宗長子。年十二即位。改元統和。尊母蕭氏為承天太后。臨朝種制凡二十七年。乃歸政于帝。癸丑改元開泰。復國號大契(音乞)丹。太平十年六月三日崩于上京。謚曰天輔皇帝。治四十九年。
癸未太平興國八年 遼聖宗立。統和元年。
御贊舍利 初太祖迎洛陽。唐高宗顯慶年間。大沙門宣律師天王太子所獻佛牙舍利。于東京相國寺灌頂院安奉。至是帝親以烈火煅試。晶明堅固光彩五色照人。帝制贊曰。功成積劫印文端。不是南山(宣律師本傳)得恐難。眼睹數重金色潤。手擎一片玉光寒。煉時百火精神透。藏處千年瑩彩完。定果熏修真秘密。正心莫作等閑看。改灌頂院為法華院。建重閣。以智照大師慧溫主香火(南山舍利碑)。
甲申雍熙元年 遼統和二年。
【現代漢語翻譯】 現代漢語譯本 (大士碑記)
壬午年，太平興國七年（公元982年），遼乾亨九年。十二月，皇帝駕崩，在位十五年，謚號孝成皇帝，廟號景宗。
詔令在東京太平興國寺西側設立譯經傳法院，仿照唐朝的舊例，以宰相輔佐為譯經潤文使，設定官職分工。西天中印度惹蘭陀羅國（Jalandhar，古印度地名）密林寺的天息災三藏（Śrīgarbha，佛教僧侶稱號），與法天、施護（Dānaśrī，佛教僧侶稱號）等翻譯《大乘莊嚴寶王經》，皇帝親自撰寫《大宋新譯三藏聖教序》。詔令普遍度化天下的童男童女為僧尼，不限制有司的常規名額。從太平興國元年到八年，度僧尼十七萬餘人（見《僧史略》）。
大遼
聖宗即位，名隆緒，是景宗的長子，十二歲即位，改年號為統和，尊母親蕭氏為承天太后，臨朝執政共二十七年，之後將政權歸還給皇帝。癸丑年，改年號為開泰，恢復國號為大契丹。太平十年六月三日駕崩于上京，謚號為天輔皇帝，在位四十九年。
癸未年，太平興國八年（公元983年），遼聖宗即位，改年號為統和元年。
御贊舍利：當初太祖迎接從洛陽來的，唐高宗顯慶年間，大沙門宣律師（Daoxuan，唐代僧人）從天王太子那裡得到的佛牙舍利，在東京相國寺灌頂院安奉。到這時，皇帝親自用烈火煅燒試驗，舍利晶瑩透明，堅固無比，光彩五色照人。皇帝作贊說道：『功德圓滿，經歷無數劫，印文端正，如果不是南山律師（指宣律師），恐怕難以得到。親眼看到數重金色光潤，手捧一片玉色光寒。煉時百火精神透徹，藏處千年瑩彩完整。定果熏修真是秘密，正心不要等閑看待。』改灌頂院為法華院，建造重閣，由智照大師慧溫主持香火（見《南山舍利碑》）。
甲申年，雍熙元年（公元984年），遼統和二年。
【English Translation】 English version (Stele Inscription of the Great Bodhisattva)
In the year Renwu, the 7th year of the Taiping Xingguo era (982 AD), and the 9th year of the Qianheng era of the Liao Dynasty. In December, the emperor passed away, having reigned for fifteen years. His posthumous title was Emperor Xiaocheng, and his temple name was Emperor Jingzong.
An edict was issued to establish the Sutra Translation Academy to the west of the Taiping Xingguo Temple in Dongjing (Tokyo), following the old customs of the Tang Dynasty. The chief ministers were appointed as the Revising Commissioners of Sutra Translation, with officials assigned to different positions. Śrīgarbha (Buddhist monk title), a Tripitaka Master from the Secret Forest Temple in Jalandhar (ancient Indian place name) in Central India of the Western Regions, along with Dānaśrī (Buddhist monk title) and others, translated the Mahāyāna-sūtrālaṃkāra-ratnarāja-parivarta (The Ornament of the Mahayana Sutras). The emperor personally wrote the 'Preface to the Newly Translated Tripitaka Sacred Texts of the Great Song Dynasty'. An edict was issued to universally ordain young boys and girls throughout the realm as monks and nuns, without being limited by the usual quotas of the authorities. From the first to the eighth year of the Taiping Xingguo era, over 170,000 monks and nuns were ordained (according to Sēngshǐlüè).
Great Liao
Emperor Shengzong ascended the throne. His personal name was Longxu. He was the eldest son of Emperor Jingzong. He ascended the throne at the age of twelve and changed the era name to Tonghe. He honored his mother, the Xiao clan, as Empress Dowager Chengtian. She ruled as regent for a total of twenty-seven years, after which she returned the power to the emperor. In the year Guichou, the era name was changed to Kaitai, and the state name was restored to Great Khitan. On the third day of the sixth month of the tenth year of the Taiping era, he passed away in Shangjing. His posthumous title was Emperor Tianfu, and he reigned for forty-nine years.
In the year Guiwei, the 8th year of the Taiping Xingguo era (983 AD), Emperor Shengzong of Liao ascended the throne, and the era name was changed to the first year of Tonghe.
Imperial Eulogy on the Śarīra: Initially, Emperor Taizu welcomed the Buddha tooth relic offered by the crown prince of the Heavenly King during the Xianqing era of Emperor Gaozong of the Tang Dynasty, which was brought from Luoyang by the great śrāmaṇa Daoxuan (Tang Dynasty monk). It was enshrined in the Guanding Courtyard of the Xiangguo Temple in Dongjing. At this time, the emperor personally tested it by firing it in a fierce fire. The śarīra was crystal clear, solid, and its five-colored radiance illuminated people. The emperor composed a eulogy, saying: 'Merit is accomplished, accumulated through countless kalpas, the seal is upright. If it were not for the Vinaya Master of Nanshan (referring to Daoxuan), it would be difficult to obtain. One can see multiple layers of golden luster with one's own eyes, and hold a piece of jade-like light and coldness in one's hands. When refined, the spirit penetrates through hundreds of fires; when stored, the radiant colors remain complete for thousands of years. The cultivation of fixed results is truly a secret; do not regard it as trivial with a distracted mind.' The Guanding Courtyard was renamed the Fahua Courtyard, and a double-storied pavilion was built, with the Great Master Zhizhao Huiwen in charge of the incense offerings (see Nanshan Śarīra Stele).
In the year Jiashen, the 1st year of the Yongxi era (984 AD), and the 2nd year of the Tonghe era of the Liao Dynasty.
春三月日本國僧奝然入朝。因言其國傳世八十。歷年三千二百矣。帝謂輔臣曰。中國自唐末五代分裂。不但其君朝成夕敗。臣亦誅死相尋。朕兢兢求治。冀上穹鑒祐為子孫長久計。卿等亦保世祿(出十三朝聖政錄)。詔修泗州僧伽塔。加謚大聖二字。寺曰照普(本傳)。
十月詔隱士陳摶入見。賜號希夷先生。尋請歸華山。
乙酉雍熙二年 遼統和三年。
丙戌雍熙三年 遼統和四年。
秋八月二十五日。秀水高僧晤恩端坐面西而逝。初天臺宗。元自唐德宗建中三年荊溪尊者滅后五傳而至清竦。竦有二弟子。曰羲寂。曰志因。寂以教觀正脈傳義通。通傳知禮(四明尊者)遵式(下竺懺主)。源源授受。志因傳晤恩。恩名著僧史。恩傳洪敏源清。清傳智圓(孤山法師)慶昭。昭傳繼齊咸潤。境觀解行各師其說。四明知禮辭而辟之。衡岳家世斥之為山外宗(天臺教部)。
丁亥雍熙四年 遼統和五年。
十月。天臺教荊溪尊者下六世螺溪傳教定慧院凈光法師羲寂入寂。義通嗣之(本傳)。
四川西路益州(成都路也)香林院禪師名澄遠。二月入滅。師生西川漢州綿竹上官氏。嗣雲門偃禪師(傳燈)。
戊子端拱元年 遼統和六年。
義通法師 傳天臺教
【現代漢語翻譯】 現代漢語譯本 春季三月，日本國僧人奝然（Chōnen）入朝。他說他的國家已經傳承了八十代，歷時三千二百年了。皇帝對輔佐大臣們說，『中國自從唐朝末年五代分裂以來，不但君主朝生暮死，臣子也互相誅殺。我兢兢業業地尋求治理國家的方法，希望上天保佑，為子孫後代長久打算。你們也要保住世世代代的俸祿。』（出自《十三朝聖政錄》）。皇帝下詔修繕泗州僧伽（Sēngqié）塔，加謚『大聖』二字，寺廟命名為『照普』（出自本傳）。 十月，皇帝下詔隱士陳摶（Chén Tuán）入宮覲見，賜號『希夷先生』。不久，陳摶請求返回華山。 乙酉年，雍熙二年，也是遼國統和三年。 丙戌年，雍熙三年，也是遼國統和四年。 秋季八月二十五日，秀水高僧晤恩（Wù Ēn）端坐面朝西方圓寂。他屬於天臺宗。天臺宗自從唐德宗建中三年荊溪尊者（Jīngxī Zūnzhě）圓寂后，經過五代傳到清竦（Qīng Sǒng）。清竦有兩個弟子，分別是羲寂（Xī Jì）和志因（Zhì Yīn）。羲寂將教觀正脈傳給義通（Yì Tōng），義通傳給知禮（Zhī Lǐ，四明尊者，Sìmíng Zūnzhě）和遵式（Zūn Shì，下竺懺主，Xiàzhú Chànzhǔ），這樣源源不斷地傳授下來。志因傳給晤恩，晤恩的名字被記載在僧史中。晤恩傳給洪敏（Hóng Mǐn）和源清（Yuán Qīng），源清傳給智圓（Zhì Yuán，孤山法師，Gūshān Fǎshī）和慶昭（Qìng Zhāo）。慶昭傳給繼齊（Jì Qí）和咸潤（Xián Rùn）。境觀（Jìng Guān）在理解和修行上各自堅持自己的說法。四明知禮駁斥他們，衡岳家世稱他們為山外宗（天臺教部）。 丁亥年，雍熙四年，也是遼國統和五年。 十月，天臺教荊溪尊者下六世螺溪傳教定慧院凈光法師羲寂圓寂。義通繼承了他的位置（出自本傳）。 四川西路益州（也就是成都路）香林院禪師，名叫澄遠（Chéng Yuǎn），二月圓寂。澄遠禪師出生于西川漢州綿竹上官氏，師承雲門偃禪師（Yúnmén Yǎn Chánshī）（出自《傳燈》）。 戊子年，端拱元年，也是遼國統和六年。 義通法師，傳天臺教。
【English Translation】 English version In the third month of spring, the Japanese monk Chōnen (奝然) arrived at the court. He stated that his country had been passed down for eighty generations, spanning three thousand two hundred years. The Emperor said to his assisting ministers, 'Since the division of China during the late Tang Dynasty and the Five Dynasties, not only did the rulers rise and fall quickly, but the ministers also killed each other. I am diligently seeking ways to govern the country, hoping that Heaven will bless us and provide for the long-term benefit of our descendants. You must also preserve your hereditary stipends.' (From 'Records of the Sacred Governance of Thirteen Reigns'). The Emperor issued an edict to repair the Sēngqié (僧伽) Pagoda in Sizhou, adding the posthumous title 'Great Sage,' and named the temple 'Zhaopu' (照普) (From the biography). In October, the Emperor summoned the recluse Chén Tuán (陳摶) to court and bestowed upon him the title 'Master Xiyi' (希夷先生). Soon after, Chén Tuán requested to return to Mount Hua. Year Yiyou, the second year of Yongxi, also the third year of the Liao Dynasty's Tonghe reign. Year Bingxu, the third year of Yongxi, also the fourth year of the Liao Dynasty's Tonghe reign. On the twenty-fifth day of the eighth month in autumn, the eminent monk Wù Ēn (晤恩) of Xiushui passed away peacefully, sitting upright and facing west. He belonged to the Tiantai school. Since the passing of Venerable Jingxi (荊溪尊者) in the third year of the Jianzhong era of Emperor Dezong of the Tang Dynasty, the Tiantai school had been passed down for five generations to Qing Song (清竦). Qing Song had two disciples, Xī Jì (羲寂) and Zhì Yīn (志因). Xī Jì transmitted the orthodox lineage of doctrine and contemplation to Yì Tōng (義通), who passed it on to Zhī Lǐ (知禮, Venerable Siming, 四明尊者) and Zūn Shì (遵式, Repentance Master of Xiazhú, 下竺懺主), thus transmitting it continuously. Zhì Yīn passed it on to Wù Ēn, whose name is recorded in the history of monks. Wù Ēn passed it on to Hóng Mǐn (洪敏) and Yuán Qīng (源清), who passed it on to Zhì Yuán (智圓, Master Gushan, 孤山法師) and Qìng Zhāo (慶昭). Qìng Zhāo passed it on to Jì Qí (繼齊) and Xián Rùn (咸潤). Jìng Guān (境觀) each adhered to their own interpretations in understanding and practice. Zhī Lǐ of Siming refuted them, and the Hengyue family referred to them as the 'Outer School of the Mountain' (Tiantai School). Year Dinghai, the fourth year of Yongxi, also the fifth year of the Liao Dynasty's Tonghe reign. In October, the sixth-generation descendant of Venerable Jingxi of the Tiantai school, Dharma Master Xī Jì (羲寂) of the Jingguang Monastery in Luoxi, who taught the Dharma, passed away. Yì Tōng (義通) succeeded him (From the biography). Chan Master Chéng Yuǎn (澄遠) of Xianglin Monastery in Yizhou (Chengdu Road) in the Western Sichuan Circuit, passed away in February. The Master was born into the Shangguan family of Mianzhu, Hanzhou in Western Sichuan, and was a disciple of Chan Master Yúnmén Yǎn (雲門偃禪師) (From 'Transmission of the Lamp'). Year Wuzi, the first year of Duangong, also the sixth year of the Liao Dynasty's Tonghe reign. Dharma Master Yì Tōng, transmitted the Tiantai teachings.
。是年十月十八日入寂于明州寶云院。通本高麗王種。初出家傳華嚴起信有聲。石晉天福中渡海來謁螺溪羲寂。頓悟開顯十法界圓融之旨。嗣法流通。逾二紀得知禮遵式高弟。益大其傳(塔記)。
己丑端拱帝建開二年寶寺成 遼統和七年庚寅淳化元年 遼統和八年。
詔參知政事蘇易簡。撰三教聖賢事蹟。易簡奏。天壽寺通慧大師贊寧。大乙官道士韓德純分領其事。通慧贊寧著鷲嶺聖賢錄一百卷。
辛卯淳化二年 遼統和九年。
壬辰淳化三年 遼統和十年。
癸巳淳化四年 遼統和十一年。
首山 汝州首山禪師。名省念。萊州狄氏子。受業本郡南禪寺。才具戒遍游叢席。常密誦法華經。眾目之曰念法華。受風穴沼禪師記莂。開法首山為第一世。次住汝州葉縣廣教及寶應。于昨淳化三年十二月四日午時上堂說偈曰。今年六十七老。病隨緣且遣日。今年卻記來年事。來年記著今朝日。至今年十二月四日辭眾上堂。仍說偈曰。白銀世界金色身。情與非情共一真。明暗盡時俱不照。日輪午後示全身。言訖泊然而逝。荼毗收舍利建塔。師嗣風穴延沼。沼嗣南院慧颙。颙嗣興化存獎。獎嗣臨濟義玄禪師。其嗣師之法道者。汾陽善昭葉縣歸省神鼎洪諲谷隱蘊聰廣慧元璉丞相王隨公等凡一
【現代漢語翻譯】 現代漢語譯本：
（通本）於該年十月十八日在明州寶云院圓寂。（通本）原本是高麗王的後裔。最初出家，因為傳揚華嚴和起信論而聞名。石晉天福年間，他渡海來拜見螺溪羲寂（Luoxi Xiji）。頓悟並開顯了十法界圓融的宗旨，繼承了他的法脈並加以傳播。過了二十多年，他得到了知禮遵式（Zhilizunshi）這樣傑出的弟子，更加擴大了他的影響（塔記）。
己丑年，端拱皇帝建立開寶寺的第二年建成。遼統和七年是庚寅年，即淳化元年。遼統和八年。
皇帝下詔讓參知政事蘇易簡（Su Yijian）撰寫三教聖賢的事蹟。蘇易簡上奏說，天壽寺通慧大師贊寧（Zanning）和大乙官道士韓德純（Han Dechun）分別負責此事。通慧贊寧撰寫了《鷲嶺聖賢錄》一百卷。
辛卯年，淳化二年。遼統和九年。
壬辰年，淳化三年。遼統和十年。
癸巳年，淳化四年。遼統和十一年。
首山（Shoushan）：汝州首山禪師，名叫省念（Sheng Nian），是萊州狄氏的兒子。他在本郡南禪寺出家，受戒后遍游各處寺廟。他經常秘密誦讀《法華經》，人們稱他為「念法華」。他得到了風穴沼禪師（Fengxue Zhao）的認可。在首山開法，成為第一世。之後住在汝州葉縣廣教寺和寶應寺。在淳化三年十二月四日午時，上堂說法偈語說：『今年六十七歲老，病隨緣且遣日。今年卻記來年事，來年記著今朝日。』到了今年十二月四日，他向大眾告別，上堂仍然說偈語說：『白銀世界金色身，情與非情共一真。明暗盡時俱不照，日輪午後示全身。』說完就安詳地去世了。火化后收取捨利，建造了塔。禪師繼承了風穴延沼（Fengxue Yanzhao）的法脈，延沼繼承了南院慧颙（Nanyuan Huiyong）的法脈，慧颙繼承了興化存獎（Xinghua Cunjang）的法脈，存獎繼承了臨濟義玄禪師（Linji Yixuan）的法脈。繼承他法道的有汾陽善昭（Fenyang Shanzhao）、葉縣歸省（Yexian Guisheng）、神鼎洪諲（Shending Hongyin）、谷隱蘊聰（Guyin Yuncong）、廣慧元璉（Guanghui Yuanlian）、丞相王隨公（Wang Sui）等。
【English Translation】 English version:
In the tenth month, eighteenth day of that year, (Tong Ben) passed away at Baoyun Monastery in Mingzhou. (Tong Ben) was originally a descendant of the Goryeo king. He initially became a monk and became famous for propagating the Huayan and Awakening of Faith doctrines. During the Tianfu period of the Later Jin dynasty, he crossed the sea to visit Luoxi Xiji (Luoxi Xiji). He had a sudden enlightenment and revealed the essence of the perfect fusion of the Ten Dharma Realms, inheriting and spreading his Dharma lineage. After more than twenty years, he gained outstanding disciples such as Zhilizunshi (Zhilizunshi), further expanding his influence (from the pagoda inscription).
In the year of Jichou, the second year of Emperor Duangong's establishment of Kaibao Temple, it was completed. The seventh year of the Liao Tonghe era was the year of Gengyin, which was the first year of the Chunhua era. The eighth year of the Liao Tonghe era.
The emperor issued an edict for Su Yijian (Su Yijian), the Participating Policy Advisor, to compile the deeds of the sages of the Three Teachings. Su Yijian reported that Master Zanning (Zanning) of Tonghui Temple and Taoist Han Dechun (Han Dechun) of the Dayi Office were separately in charge of this matter. Tonghui Zanning wrote 'Records of the Sages of Vulture Peak' in one hundred volumes.
The year of Xinmao, the second year of the Chunhua era. The ninth year of the Liao Tonghe era.
The year of Renchen, the third year of the Chunhua era. The tenth year of the Liao Tonghe era.
The year of Guisi, the fourth year of the Chunhua era. The eleventh year of the Liao Tonghe era.
Shoushan (Shoushan): Chan Master Sheng Nian (Sheng Nian) of Shoushan in Ruzhou, was the son of the Di family of Laizhou. He became a monk at N禪寺 (Nanchansi) in his prefecture, and after receiving the precepts, he traveled to various monasteries. He often secretly recited the Lotus Sutra, and people called him 'Reciter of the Lotus Sutra'. He received the recognition of Chan Master Fengxue Zhao (Fengxue Zhao). He opened the Dharma at Shoushan, becoming the first generation. Later, he resided at Guangjiao Temple and Baoying Temple in Yexian County, Ruzhou. On the fourth day of the twelfth month of the third year of Chunhua, at noon, he ascended the hall and spoke a verse, saying: 'This year I am sixty-seven years old, I let the days pass as illness follows fate. This year I remember the things of next year, next year I remember today.' On the fourth day of the twelfth month of this year, he bid farewell to the assembly, ascending the hall and still speaking a verse, saying: 'A silver world, a golden body, sentient and non-sentient share one truth. When darkness and light end, nothing is illuminated, the sun shows its whole body after noon.' After speaking, he passed away peacefully. After cremation, the relics were collected and a pagoda was built. The Chan Master inherited the Dharma lineage of Fengxue Yanzhao (Fengxue Yanzhao), Yanzhao inherited the Dharma lineage of Nanyuan Huiyong (Nanyuan Huiyong), Huiyong inherited the Dharma lineage of Xinghua Cunjang (Xinghua Cunjang), and Cunjang inherited the Dharma lineage of Chan Master Linji Yixuan (Linji Yixuan). Those who inherited his Dharma path include Fenyang Shanzhao (Fenyang Shanzhao), Yexian Guisheng (Yexian Guisheng), Shending Hongyin (Shending Hongyin), Guyin Yuncong (Guyin Yuncong), Guanghui Yuanlian (Guanghui Yuanlian), and Chancellor Wang Sui (Wang Sui).
十二人。省傳浮山法遠。遠傳凈因道臻等。法道昌盛於後(僧傳)。
甲午淳化五年 遼統和十二年。
乙未至道元年 遼統和十三年。
御製 秘藏詮二十卷。緣識五卷。逍遙詠十卷。命兩街僧箋註。入釋氏大藏頒行(大藏目錄)。
丙申至道二年 遼統和十四年。
丁酉至道三年三月帝崩 遼統和十五年。
真宗
太宗第三子。諱恒。二十九歲即位。務從簡易。作文武七條以賜臣僚。轉運知州並帶勸農事。東封泰山。西祀汾陰。以文理太平治二十五年。壽五十四歲。以十二月二日為承天節 咸平(六)景德(四)大中祥符(九)天禧(五)乾興(一)。
戊戌咸平元年 遼統和十六年。
己亥咸平二年 遼統和十七年。
庚子咸平三年 遼統和十八年。
夏大旱。浙東天臺講宗知禮(四明尊者)遵式(下竺懺主)同修護國金光明三昧懺三日乃雨。明州太守蘇為以碑頌其德(懺主行業記。四明教行錄)。浙西自春涉夏亦不雨。給事中知杭州張去華率僚屬具幡蓋鼓吹。迎天竺圓通大士禱于梵天寺。繼時雨霔四境沛足。此觀世音菩薩出應民望慈悲靈感之始也(上竺紀實靈感傳)。
辛丑咸平四年 遼統和十九年。
天竺三藏朝散大夫
【現代漢語翻譯】 現代漢語譯本
十二人。傳承自浮山法遠（Fushan Fayuan）。法遠傳給凈因道臻（Jingyin Daozhen）等人。佛法和道義在後來昌盛起來（僧傳）。 甲午淳化五年，相當於遼統和十二年。 乙未至道元年，相當於遼統和十三年。 皇帝御製《秘藏詮》二十卷、《緣識》五卷、《逍遙詠》十卷，命令兩街的僧人箋註，收入釋氏大藏經頒佈施行（大藏目錄）。 丙申至道二年，相當於遼統和十四年。 丁酉至道三年三月，皇帝駕崩，相當於遼統和十五年。 真宗 太宗第三子，名諱恒，二十九歲即位。致力於從簡易入手，撰寫文武七條來賜給臣僚。轉運使、知州都兼管勸農事務。在東邊祭祀泰山，在西邊祭祀汾陰。以文治和治理使天下太平二十五年，享年五十四歲。以十二月二日為承天節。年號有咸平（六年）、景德（四年）、大中祥符（九年）、天禧（五年）、乾興（一年）。 戊戌咸平元年，相當於遼統和十六年。 己亥咸平二年，相當於遼統和十七年。 庚子咸平三年，相當於遼統和十八年。 夏天大旱。浙東天臺山的講宗知禮（Zongzhi Li，四明尊者 Siming Zunzhe）、遵式（Zunshi，下竺懺主 Xiazhu Chanzhu）共同修護國金光明三昧懺法三天後下雨。明州太守蘇為為此立碑頌揚他們的功德（懺主行業記、四明教行錄）。浙西從春天到夏天也不下雨。給事中、知杭州張去華率領僚屬準備幡蓋鼓吹，到梵天寺迎請天竺圓通大士祈禱，隨後連降大雨，四境都得到充足的雨水。這是觀世音菩薩顯現應民之望，慈悲靈感的開始（上竺紀實靈感傳）。 辛丑咸平四年，相當於遼統和十九年。 天竺三藏朝散大夫
【English Translation】 English version
Twelve people. The lineage was passed down from Fushan Fayuan (浮山法遠). Fayuan passed it on to Jingyin Daozhen (凈因道臻) and others. The Dharma and the Way flourished thereafter (Biographies of Eminent Monks). Jiawu, the fifth year of Chunhua, corresponding to the twelfth year of the Tonghe reign of the Liao Dynasty. Yiwei, the first year of Zhidao, corresponding to the thirteenth year of the Tonghe reign of the Liao Dynasty. The Emperor personally composed twenty volumes of 'Secrets of the Hidden Treasury' (秘藏詮), five volumes of 'Understanding Karma' (緣識), and ten volumes of 'Poems of Leisure' (逍遙詠), ordering monks from both streets to annotate them and include them in the Buddhist Tripitaka for distribution (Catalogue of the Tripitaka). Bingshen, the second year of Zhidao, corresponding to the fourteenth year of the Tonghe reign of the Liao Dynasty. Dingyou, the third year of Zhidao, in the third month, the Emperor passed away, corresponding to the fifteenth year of the Tonghe reign of the Liao Dynasty. Emperor Zhenzong The third son of Emperor Taizong, named Heng, ascended the throne at the age of twenty-nine. He devoted himself to simplicity and ease, composing seven articles on civil and military affairs to bestow upon his officials. The Transport Commissioner and the Prefect were both responsible for promoting agriculture. He sacrificed to Mount Tai in the east and to Fenyin in the west. He governed with civil administration and brought peace to the world for twenty-five years, living to the age of fifty-four. He designated the second day of the twelfth month as the Chengtian Festival. The reign titles were Xianping (six years), Jingde (four years), Dazhong Xiangfu (nine years), Tianxi (five years), and Qianxing (one year). Wuxu, the first year of Xianping, corresponding to the sixteenth year of the Tonghe reign of the Liao Dynasty. Jihai, the second year of Xianping, corresponding to the seventeenth year of the Tonghe reign of the Liao Dynasty. Gengzi, the third year of Xianping, corresponding to the eighteenth year of the Tonghe reign of the Liao Dynasty. There was a severe drought in the summer. Zongzhi Li (知禮), the Venerable Siming (四明尊者), and Zunshi (遵式), the Master of Repentance of Lower Zhuxi (下竺懺主), of Tiantai Mountain in eastern Zhejiang, jointly practiced the Samadhi Repentance of the Golden Light Sutra for the Protection of the Nation for three days, and then it rained. Su Wei, the prefect of Mingzhou, erected a stele to praise their virtue (Records of the Activities of the Repentance Master, Records of Teachings and Practices of Siming). There was no rain in western Zhejiang from spring to summer. Zhang Quhua, the Supervising Secretary and Prefect of Hangzhou, led his officials to prepare banners, canopies, drums, and trumpets, and welcomed the Great Master Yuantong of Tianzhu to pray at Fantian Temple. Subsequently, there was continuous heavy rain, and the four regions received sufficient rainfall. This was the beginning of Avalokitesvara Bodhisattva's manifestation in response to the people's hopes, with compassionate and miraculous inspiration (Veritable Records of Upper Zhuxi, Records of Miraculous Responses). Xinchou, the fourth year of Xianping, corresponding to the nineteenth year of the Tonghe reign of the Liao Dynasty. The Tripitaka Master of Tianzhu, Grand Master of Court Service
試光祿卿明教大師法賢進新譯經帝制序(大藏經驅字函)。
壬寅咸平五年 遼統和二十年。
西天譯經三藏朝奉大夫試光祿卿傳法大師施護譯給孤長者女得度因緣。經請帝制繼聖教序(天竺教藏薦字函)。
癸卯咸平六年 遼統和二十一年。
帝敕右街僧錄。備儀仗音樂華幡。迎大相國寺佛牙舍利。供養于開寶寺塔。下帝制贊曰。西方有聖釋迦文。接物垂慈世所尊。常愿進修增勝果。庶期饒益富黎元(三朝御贊舍利序)。
甲辰景德元年 遼統和二十二年。
傳燈錄 吳僧道原集釋迦世尊初祖迦葉以至東土禪宗傳嗣諸祖機緣。為景德傳燈錄三十卷進呈。帝覽之嘉賞。敕翰林學士楊億等刊正。撰序頒入大藏。天下流行(經目)。
日本國僧寂照。赍本國禪師源信所陳經論義目二十七條。問疑於四明法師知禮。受教歸國(教行錄)。
四明大法師知禮著十不二門指要二卷。開明南嶽天臺所證一心三觀之妙(教行錄)。
乙巳景德二年 遼統和二十三年。
丙午景德三年 遼統和二十四年。
丁未景德四年 遼統和二十五年。
戊申大中祥符元年 遼統和二十六年。
冬十月帝東封泰山祀上帝。十一月朔幸曲阜祭孔子。加謚曰玄聖文宣
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "The Probationary Vice Minister of the Court of Imperial Sacrifices, Mingjiao Master Faxian (Fa Xian), presented newly translated Buddhist scriptures with a preface written by the Emperor. (From the Qu character box of the Tripitaka)", "", "The year Renyin, the 5th year of Xianping, the 20th year of Tonghe of the Liao Dynasty.", "", "The Tripitaka Master Shi Hu (Shi Hu) from the Western Regions, who held the titles of Grand Master of the Court of Imperial Sacrifices and Dharma Transmission Master, translated the 'Sutra on the Causes and Conditions of the Daughter of Anathapindika's Conversion' and requested an imperial preface from the Emperor to continue the holy teachings. (From the Jian character box of the Tianzhu Teachings Collection)", "", "The year Guimao, the 6th year of Xianping, the 21st year of Tonghe of the Liao Dynasty.", "", "The Emperor ordered the Senglu of the Right Street to prepare ceremonial guards, music, and ornate banners to welcome the Buddha's tooth relic from the Great Xiangguo Temple and enshrine it at the pagoda of the Kaibao Temple. The Emperor's eulogy stated: 'In the West, there is the holy Shakyamuni (Shakyamuni), who receives beings with compassion and is revered by the world. I constantly wish to advance in cultivation and increase superior fruits, hoping to benefit all the people.' (From the Preface to the Imperial Eulogy of the Relic of the Three Dynasties)", "", "The year Jiachen, the 1st year of Jingde, the 22nd year of Tonghe of the Liao Dynasty.", "", "'Transmission of the Lamp,' compiled by the Wu monk Daoyuan (Dao Yuan), records the circumstances of Shakyamuni Buddha (Shakyamuni), the first ancestor Kasyapa (Kasyapa), and the successive patriarchs of the Chan School in the Eastern Land. It was presented as the thirty-volume 'Jingde Record of the Transmission of the Lamp.' The Emperor, after reviewing it, greatly appreciated it and ordered the Hanlin Academician Yang Yi (Yang Yi) and others to revise and correct it, write a preface, and include it in the Tripitaka for widespread circulation throughout the land. (From the Scripture Catalogue)", "", "The Japanese monk Jizhao (Ji Zhao) brought twenty-seven articles of doctrinal items presented by the Japanese Zen master Genshin (Genshin) to inquire about doubts from the Siming Dharma Master Zhili (Zhi Li), received instruction, and returned to his country. (From the Teachings and Practices Record)", "", "The Great Dharma Master Zhili (Zhi Li) of Siming wrote the two-volume 'Essentials of the Ten Non-Dual Gates,' elucidating the wonders of the One Mind Three Contemplations realized by Nanyue Tiantai. (From the Teachings and Practices Record)", "", "The year Yisi, the 2nd year of Jingde, the 23rd year of Tonghe of the Liao Dynasty.", "", "The year Bingwu, the 3rd year of Jingde, the 24th year of Tonghe of the Liao Dynasty.", "", "The year Dingwei, the 4th year of Jingde, the 25th year of Tonghe of the Liao Dynasty.", "", "The year Wushen, the 1st year of Dazhong Xiangfu, the 26th year of Tonghe of the Liao Dynasty.", "", "In the tenth month of winter, the Emperor performed the Eastern Feng ceremony at Mount Tai to worship the Supreme God. On the first day of the eleventh month
王。追諡齊太公曰昭烈武成王。周文王曰文憲王。各立廟。尋以聖祖諱改玄聖為至聖。己酉年二月詔許曲阜先聖廟立學(帝紀)。
己酉大中祥符二年 遼統和二十七年。
禪師名遇賢。姑蘇長洲林氏子。七歲出家依嘉興永安可依大德。年三十剃落圓具。往參龍華球禪師。發明心印。回居明覺院。唯事飲酒。醉則成歌警世道俗。號之酒仙。歌曰。揚子江頭浪最深。行人到此盡沈。吟。他時若到無波處。還似有波時用心。曰。金斝又聞泛。王山還報頹。莫教更漏捉。趁取月明回。曰。一六二六其事已定。一九二九我要吃酒。長伸兩腳眠一寤(音忽)。起來天地還依舊。曰。門前綠樹無啼鳥。庭下蒼苔有落花。聊與東風論個事。十分春色屬誰家。曰。秋至山寒水冷。春來柳綠花紅。一點動隨萬變。江村煙雨濛濛。有不有空不空。箍籬撈取西北風。曰。生在閻浮世界。人情幾多愛惡。只要吃些酒子。所以倒街臥路。死後卻產娑婆。不願超生凈土。何以故。西方凈土且無酒酤。至是祥符二年上元日。師凌晨索浴罷就室。握拳以右舉左張其口而化(平江域東禪院)。師嗣龍華彥球。球嗣長慶棱。棱嗣雪峰存禪師。存嗣德山鑒禪師(五燈錄)。詔諸州路置天慶觀(帝紀)。
申國長公主。太宗第七女。生不茹葷
【現代漢語翻譯】 王。追諡齊太公（姜太公）為昭烈武成王。周文王為文憲王。各自建立廟宇。不久，因為聖祖（趙玄朗）的名字有『玄』字，改玄聖為至聖。己酉年二月，皇帝下詔允許在曲阜先聖廟（孔廟）設立學校（《宋史·帝紀》）。 己酉年，即大中祥符二年，也是遼國統和二十七年。 禪師名叫遇賢，是姑蘇長洲人林氏之子。七歲出家，依附嘉興永安寺的可依大德。三十歲時剃度受具足戒。前往參拜龍華球禪師，開悟了心印。返回居住在明覺院。只是喜歡飲酒，醉酒後就寫歌來警醒世人和僧俗。人們稱他為酒仙。他唱道：『揚子江頭浪最深，行人到此盡沈吟。他時若到無波處，還似有波時用心。』又唱道：『金斝又聞泛，王山還報頹。莫教更漏捉，趁取月明回。』又唱道：『一六二六其事已定，一九二九我要吃酒。長伸兩腳眠一寤（音忽），起來天地還依舊。』又唱道：『門前綠樹無啼鳥，庭下蒼苔有落花。聊與東風論個事，十分春色屬誰家。』又唱道：『秋至山寒水冷，春來柳綠花紅。一點動隨萬變，江村煙雨濛濛。有不有空不空，箍籬撈取西北風。』又唱道：『生在閻浮世界（我們所居住的這個世界），人情幾多愛惡。只要吃些酒子，所以倒街臥路。死後卻產娑婆（娑婆世界，指充滿煩惱的現實世界），不願超生凈土（佛教中阿彌陀佛的理想世界）。何以故？西方凈土且無酒酤。』到了祥符二年上元日，禪師凌晨洗浴完畢后回到房間，握緊拳頭，右手舉起，左手張開，張開嘴巴而逝世（《平江域東禪院》）。遇賢禪師是龍華彥球的法嗣，彥球是長慶棱的法嗣，長慶棱是雪峰存禪師的法嗣，雪峰存禪師是德山鑒禪師的法嗣（《五燈錄》）。皇帝下詔在各州路設定天慶觀（道觀）（《宋史·帝紀》）。 申國長公主，是太宗皇帝的第七個女兒，生來就不吃葷腥。
【English Translation】 The King posthumously conferred the title 'Zhaolie Wucheng King' upon Qi Taigong (Jiang Ziya). Zhou Wenwang was titled 'Wenxian King.' Temples were erected for each of them. Soon after, due to the sacred ancestor's (Zhao Xuanlang) name containing the character 'Xuan,' 'Xuansheng' was changed to 'Zhisheng.' In the second month of the Jiyou year, an imperial edict was issued permitting the establishment of a school at the Xian Sheng Temple (Confucius Temple) in Qufu (Annals of Emperor). Jiyou year, the second year of Dazhong Xiangfu, also the twenty-seventh year of the Liao Dynasty's Tonghe reign. The Chan master was named Yuxian, a native of Changzhou, Suzhou, from the Lin family. He became a monk at the age of seven, relying on the virtuous Keyi of Yong'an Temple in Jiaxing. At the age of thirty, he was fully ordained. He went to consult Chan Master Longhua Qiu, and awakened to the mind-seal. Returning to Mingjue Temple, he only indulged in drinking. When drunk, he would compose songs to warn the world, both laity and clergy. People called him the 'Drunken Immortal.' He sang: 'The waves at the head of the Yangtze River are deepest, travelers here all sink into contemplation. If you ever reach a place without waves, still be as mindful as when there are waves.' He also sang: 'The golden cup is heard again, Wangshan is reported to be collapsing. Do not let the water clock catch you, seize the bright moon to return.' He also sang: 'One six two six, the matter is settled. One nine two nine, I want to drink wine. Stretch out both legs and sleep a while, when I wake up, heaven and earth are still the same.' He also sang: 'In front of the door, the green trees have no singing birds, under the courtyard, the green moss has fallen flowers. Let's discuss something with the east wind, to whom does this full spring belong?' He also sang: 'Autumn arrives, the mountains are cold and the water is cold, spring comes, the willows are green and the flowers are red. A single movement follows myriad changes, the river village is misty and rainy. To be or not to be, empty or not empty, hoop the fence to catch the northwest wind.' He also sang: 'Born in the Jambudvipa world (the world we live in), human feelings have so much love and hate. I just want to drink some wine, so I fall on the streets. After death, I am born in the Saha world (the world of suffering), I do not wish to be reborn in the Pure Land (the ideal world of Amitabha Buddha). Why? Because the Western Pure Land has no wine to sell.' On the Shangyuan Festival of the second year of Xiangfu, the master bathed at dawn and returned to his room. He clenched his fist, raised his right hand, opened his left hand, and passed away with his mouth open (Dongchan Temple in Pingjiang). Chan Master Yuxian was the Dharma heir of Longhua Yanqiu, Yanqiu was the Dharma heir of Changqing Leng, Changqing Leng was the Dharma heir of Chan Master Xuefeng Cun, and Chan Master Xuefeng Cun was the Dharma heir of Chan Master Deshan Jian (Five Lamps Record). The emperor ordered the establishment of Tianqing Temples (Daoist temples) in various prefectures and routes (Annals of Emperor). The Eldest Princess of Shen, the seventh daughter of Emperor Taizong, was born a vegetarian.
。至是懇求為僧。進封吳國。賜名清𥙿。號報慈正覺大師。都城西為建崇真資聖禪院。嬪御三十人。詔兩禁送之入寺。賜齋申國。俗壽三十八。尼夏十六而入滅(皇朝事苑)。
庚戌大中祥符三年 遼統和二十八年。
冬十月。有旨改明州保恩院為延慶院。敕改華亭陸機別業大明寺額曰普照。敕改義興函亭鄉禪林院。額曰聖感禪寺。傳十方住持。奉祠山祀典神祇(寺記碑文)。
辛亥大中祥符四年 遼統和二十九年。
詔譯經潤文使參知政事趙安仁翰林學士楊億撰大藏目錄(皇朝類苑)。
壬子大中祥符五年 遼統和三十年。
天竺酤蘭古國剎帝利種沙門覺稱至京師館于譯院。年始四十許通四十餘本。經論潤文使丁晉公(名謂)嘉其敏慧。遣譯者導之見。楊翰林億(名也)設茗果與之語。覺稱曰。愿至五臺山拜文殊即還本土。入此國見屠殺豬羊市肆懸肉。痛不忍觀。西竺舉國不食肉。他日晉公問。數萬里遠來更何所為。曰並欲禮宣律師塔耳(皇朝類苑若楊文公談苑)。
癸丑大中祥符六年 大契丹開泰元年。
春三月帝賜御製法音集。付傳法院箋註(藏經目錄)。
帝賜譯經院修心偈曰。初祖安心在少林。不傳經教但傳心。從人若悟真如性。密印由來妙理深
【現代漢語翻譯】 現代漢語譯本： 至此，她懇求出家為僧，被進封為吳國，賜名清𥙿，號報慈正覺大師。在都城西邊為她建造了崇真資聖禪院。三十名嬪妃被皇帝下令由兩禁（宮廷衛隊）護送進入寺院。朝廷賜予齋飯，享年三十八歲，出家為尼十六年後圓寂（《皇朝事苑》）。 庚戌年，大中祥符三年（遼統和二十八年）。 冬季十月，有旨意將明州保恩院改為延慶院。敕令將華亭陸機的別業大明寺的匾額改為普照。敕令將義興函亭鄉的禪林院的匾額改為聖感禪寺，並傳令十方住持，供奉祠山的山神（《寺記碑文》）。 辛亥年，大中祥符四年（遼統和二十九年）。 皇帝下詔讓譯經潤文使、參知政事趙安仁和翰林學士楊億撰寫《大藏目錄》（《皇朝類苑》）。 壬子年，大中祥符五年（遼統和三十年）。 來自天竺酤蘭古國（ancient kingdom of Kulan in India）剎帝利種姓的沙門（釋迦牟尼的出家弟子）覺稱（Jue Cheng）到達京師，被安置在譯經院。他年約四十多歲，精通四十多部經論。潤文使丁晉公（Ding Jingong，名謂）讚賞他的聰敏智慧，派遣譯者引導他去見楊翰林億（Yang Yi，名也）。楊億設茶果招待他，覺稱說：『希望去五臺山（Mount Wutai）拜謁文殊菩薩（Manjusri Bodhisattva）后就返回故土。進入這個國家，看到屠宰豬羊的店舖懸掛著肉，實在不忍觀看。西竺（India）舉國上下都不吃肉。』後來，丁晉公問他：『不遠萬里而來，還有什麼目的？』他回答說：『也想禮拜宣律師（Lawyer Xuan）的塔。』（《皇朝類苑》《楊文公談苑》）。 癸丑年，大中祥符六年（大契丹開泰元年）。 春季三月，皇帝賜予御製《法音集》，交給傳法院箋註（《藏經目錄》）。 皇帝賜給譯經院修心偈語說：『初祖（達摩）安心在少林（Shaolin Temple），不傳經教但傳心。從人若悟真如性，密印由來妙理深。』
【English Translation】 English version: Thereupon, she earnestly requested to become a nun, was further granted the title of the State of Wu, bestowed the name Qinghui, and honored as the Great Master Bao Ci Zheng Jue. The Chongzhen Zisheng Chan Monastery was built for her west of the capital city. Thirty imperial concubines were ordered by the emperor to be escorted into the monastery by the two guards (imperial palace guards). The court bestowed vegetarian meals. She lived to the age of thirty-eight and passed away sixteen years after becoming a nun (Imperial Court Anecdotes). Gengxu year, the third year of the Dazhong Xiangfu era (the twenty-eighth year of the Tonghe era of the Liao Dynasty). In the tenth month of winter, there was an imperial decree to rename the Bao'en Monastery in Mingzhou to Yanqing Monastery. An imperial edict changed the nameplate of Daming Temple, the villa of Lu Ji in Huating, to Puzhao. An imperial edict changed the nameplate of the Chanlin Monastery in Hanting Township, Yixing, to Shenggan Chan Temple, and ordered the abbots of the ten directions to offer sacrifices to the mountain gods of Cishan (Temple Records and Inscriptions). Xinhai year, the fourth year of the Dazhong Xiangfu era (the twenty-ninth year of the Tonghe era of the Liao Dynasty). The emperor decreed that Zhao Anren, the Compiler and Editor of Sutras and Participating in Political Affairs, and Yang Yi, the Academician of the Hanlin Academy, should compile the Catalogue of the Great Treasury (Imperial Court Classified Records). Renzi year, the fifth year of the Dazhong Xiangfu era (the thirtieth year of the Tonghe era of the Liao Dynasty). The Shramana (ordained disciple of Sakyamuni Buddha) Jue Cheng (Enlightened Name), of the Kshatriya caste from the ancient kingdom of Kulan (ancient kingdom of Kulan in India) in India, arrived in the capital and was housed in the Translation Institute. He was about forty years old and proficient in more than forty sutras and treatises. Ding Jingong (Ding Jingong, personal name Wei), the Reviser of Texts, praised his intelligence and wisdom, and sent a translator to guide him to meet Yang Yi (Yang Yi, personal name also). Yang Yi offered tea and fruit to him. Jue Cheng said, 'I wish to go to Mount Wutai (Mount Wutai) to pay homage to Manjusri Bodhisattva (Manjusri Bodhisattva) and then return to my homeland. Entering this country and seeing the shops slaughtering pigs and sheep with meat hanging, I cannot bear to watch. The whole country of India does not eat meat.' Later, Ding Jingong asked him, 'Having come from tens of thousands of miles away, what else do you intend to do?' He replied, 'I also wish to pay homage to the pagoda of Lawyer Xuan (Lawyer Xuan).' (Imperial Court Classified Records, Anecdotes of Yang Wengong). Guichou year, the sixth year of the Dazhong Xiangfu era (the first year of the Kaitai era of the Great Khitan). In the third month of spring, the emperor bestowed the Imperial Collection of Dharma Sounds and gave it to the Chuanfa Yuan (Dharma Transmission Institute) for annotation (Catalogue of the Tripitaka). The emperor bestowed a verse on cultivating the mind to the Translation Institute, saying: 'The First Patriarch (Bodhidharma) found peace of mind at Shaolin (Shaolin Temple), not transmitting scriptures but transmitting the mind. If people awaken to the true nature, the secret seal's profound principle is inherently deep.'
(明教正宗記第十二卷)。
大遼復號大契丹。以幽州為析津府。改元曰開泰。至丙午咸雍二年。複稱大遼。
甲寅大中祥符七年 大契丹開泰二年。
天竺三藏朝散大夫試鴻臚卿傳教大師法天譯金剛大教寶王經。冬十一月。京師建王清昭應宮成。起自大中祥符二年四月。至是年十一月畢工。總二千六百一十區。丁晉公(名謂)為修宮使。土木金石丹漆之用搜材選勝於天下。沈存中筆談曰。溫州雁宕山諾矩羅尊者所居。前世人所不見。因昭應采木。此境始露(洪邁容齋三筆)。
乙卯大中祥符八年 大契丹開泰三年。
大法師遵式。講于天臺東掖山十有二年矣。至是始西渡居杭州古靈山寺(今下天竺)。初西晉天竺慧理法師居焉。隋高僧真觀講法華之地。唐道標繼成之。至僖宗時為寇所毀。西巖有檜枯株。存於焚敗之餘。法師以水灑而祝之。枝葉重榮。力行四種三昧。建金光明懺堂。一椽一甃。必誦大悲咒七遍。殿宇全備。奏蒙朝廷賜天竺靈山寺額傳天臺教觀(懺主衍業記)。
丙辰大中祥符九年 大契丹開泰四年。
丁巳天禧元年 大契丹開泰五年。
詔天下立放生池。明州大法師知禮。自丙辰春偕十僧。誓修法華三昧。三年滿。如藥王故事燒身供養妙法蓮華經
【現代漢語翻譯】 現代漢語譯本 大遼恢復國號為大契丹，以幽州為析津府，改年號為開泰。到丙午咸雍二年，又改稱大遼。
甲寅大中祥符七年，相當於大契丹開泰二年。
天竺（India）三藏（Tripitaka）朝散大夫試鴻臚卿傳教大師法天翻譯《金剛大教寶王經》。冬季十一月，京師建造的王清昭應宮竣工。工程始於大中祥符二年四月，到這年十一月完成，總共有二千六百一十個區域。丁晉公（名謂）擔任修宮使，土木金石丹漆的用料，在天下搜尋選取最好的材料。沈存中在《筆談》中說，溫州雁宕山諾矩羅尊者所居住的地方，前代人沒有見過。因為昭應宮采木，這個地方才顯露出來（洪邁《容齋三筆》）。
乙卯大中祥符八年，相當於大契丹開泰三年。
大法師遵式，在天臺東掖山講學已經十二年了。到這時才西渡，居住在杭州古靈山寺（現在的下天竺）。最初西晉天竺慧理法師居住在那裡。隋朝高僧真觀在那裡講《法華經》。唐朝道標繼承並完成了它。到僖宗時被盜賊摧毀。西巖有一棵枯萎的檜樹，儲存在焚燒破壞之後。法師用水灑它並祝禱，枝葉重新繁榮。努力實行四種三昧（samadhi）。建造金光明懺堂，一根椽子一塊磚，必定誦唸七遍大悲咒。殿宇全部完備。奏請朝廷賜予天竺靈山寺匾額，傳授天臺教觀（《懺主衍業記》）。
丙辰大中祥符九年，相當於大契丹開泰四年。
丁巳天禧元年，相當於大契丹開泰五年。
詔令天下設立放生池。明州大法師知禮，從丙辰年春天與十位僧人一起，發誓修習法華三昧（samadhi），三年期滿，像藥王菩薩的故事一樣，燒身供養《妙法蓮華經》。
【English Translation】 English version The Great Liao restored its name to Great Khitan, with Youzhou as Xijin Prefecture, and changed the reign title to Kaitai. In the second year of Xianyong (corresponding to Bingwu year), it was renamed Great Liao again.
Jia Yin, the seventh year of Dazhong Xiangfu, corresponds to the second year of Kaitai of the Great Khitan.
The Tripitaka Master (Tripitaka) Fatian, holding the title of Grand Master of Court for Ceremonial Service of the Honglu Temple and Transmission Master, translated the 'Vajra Great Teaching Precious King Sutra'. In the eleventh month of winter, the Wangqing Zhaoying Palace in the capital was completed. The construction started in the fourth month of the second year of Dazhong Xiangfu and was completed in the eleventh month of this year, totaling two thousand six hundred and ten sections. Ding Jinggong (named Wei) served as the commissioner for the palace construction, and the materials for earthwork, wood, gold, stone, and lacquer were selected from the best materials throughout the country. Shen Cunzhong said in 'Brush Talks', the residence of Venerable Nuojuluo on Yandang Mountain in Wenzhou had not been seen by people of previous generations. Because of the timber harvesting for Zhaoying Palace, this place was revealed (Hong Mai's 'Rongzhai Three Brush Talks').
Yi Mao, the eighth year of Dazhong Xiangfu, corresponds to the third year of Kaitai of the Great Khitan.
Great Master Zunshi had been lecturing on Mount Dongye in Tiantai for twelve years. At this time, he crossed westward and resided in Guling Mountain Temple in Hangzhou (now Lower Tianzhu Temple). Initially, the Western Jin Indian (India) Dharma Master Huili resided there. The Sui Dynasty high monk Zhenguan lectured on the 'Lotus Sutra' there. Tang Dynasty Daobiao continued and completed it. During the reign of Emperor Xizong, it was destroyed by bandits. There was a withered cypress tree on the west cliff, preserved after the burning and destruction. The Dharma Master sprinkled water on it and prayed, and the branches and leaves flourished again. He diligently practiced the four kinds of samadhi. He built the Golden Light Repentance Hall, reciting the Great Compassion Mantra seven times for each rafter and brick. The halls and buildings were fully equipped. He requested the court to grant the name plaque of Tianzhu Lingshan Temple, transmitting the Tiantai teachings (from 'Records of the Repentance Master's Karma').
Bing Chen, the ninth year of Dazhong Xiangfu, corresponds to the fourth year of Kaitai of the Great Khitan.
Ding Si, the first year of Tianxi, corresponds to the fifth year of Kaitai of the Great Khitan.
An edict was issued to establish release ponds throughout the country. Great Master Zhili of Mingzhou, starting from the spring of Bingchen year with ten monks, vowed to practice the Lotus Samadhi (samadhi). After three years, like the story of Bhaisajyaraja (Medicine King), they burned their bodies as an offering to the 'Wonderful Dharma Lotus Flower Sutra'.
以生凈土。翰林學士楊億聞知。郵置長書堅請住世。仍委郡守李夷庚保護。天禧四年宰相𡨥。準翰林楊億以知禮行業及遺身事奏聞。帝曰。但傳朕意請留住世。特賜師號法智大師(教行錄)。
秋七月太尉文正公王且薨。公在政府十八年。病革。囑翰林學士楊億曰。吾深厭煩惱。愿未來世為苾芻林間宴坐。觀心為樂。至易簀時。君為我剃鬚發。著壞色三衣。用火葬禮。營骨塔于先塋之側。億曰。公三公也。斂贈公袞豈可加於僧體乎。與諸孤議。但以三衣置柩中。不藏寶玉而已(文瑩湘山錄)。
戊午天禧二年 大契丹開泰六年。
己未天禧三年 大契丹開泰七年。
庚申天禧四年 大契丹開泰八年。
辛酉天禧五年 大契丹開泰九年。
詔殿頭俞源清。往明州延慶院為國修懺三晝夜。法智大師知禮著修懺要旨一卷(教行錄)。壬戌乾興元年。二月帝崩 大契丹太平元年。
帝特賜杭州天竺寺法師遵式號慈雲大師。章獻明肅皇后劉氏遺使至天竺為國修懺。法師著護國金光明三昧儀一卷上進(懺記)。
春二月。杭州西湖孤山法慧法師智圓號中庸子。十七日自作祭文輓詩。十九日入滅。圓撰通經十疏。處士林逋和靖為鄰。天竺法師遵式為友。壽四十七歲。臘三十九。葬
【現代漢語翻譯】 現代漢語譯本 （知禮）以求生凈土。翰林學士楊億聽聞此事，用驛站傳遞書信，堅決請求（知禮）留在世間，並委託郡守李夷庚保護他。天禧四年，宰相𡨥（姓名），採納翰林學士楊億所奏，認為知禮的德行和捨身精神值得稱道，上奏朝廷。皇帝說：『只需傳達朕的旨意，請他留在世間。』 特別賜予（知禮）『法智大師』的稱號（教行錄）。
秋季七月，太尉文正公王且去世。王且在朝廷為官十八年，病重時，囑咐翰林學士楊億說：『我深感厭倦世間的煩惱，希望來世能成為一名比丘（bhiksu，佛教出家男眾），在林間靜坐，以觀心為樂。』 臨終時，（王且囑咐楊億）『你為我剃度鬚髮，穿上緇衣（kasaya，佛教僧侶所穿的袈裟），用火葬的禮儀。將骨灰塔建在先人的墓地旁邊。』 楊億說：『您是三公（古代官名），喪葬時朝廷會贈予您公袞（古代官員的禮服），怎麼能用僧侶的裝束呢？』 於是與王且的兒子們商議，只將三衣（trikasaya，佛教僧侶的三件袈裟）放入棺槨中，不放珍寶玉器而已（文瑩湘山錄）。
戊午年，天禧二年（公元1018年）——大契丹開泰六年。
己未年，天禧三年（公元1019年）——大契丹開泰七年。
庚申年，天禧四年（公元1020年）——大契丹開泰八年。
辛酉年，天禧五年（公元1021年）——大契丹開泰九年。
皇帝下詔殿頭俞源清，前往明州延慶院為國家修懺三天三夜。法智大師知禮撰寫了《修懺要旨》一卷（教行錄）。壬戌年，乾興元年（公元1022年），二月，皇帝駕崩——大契丹太平元年。
皇帝特賜杭州天竺寺法師遵式『慈雲大師』的稱號。章獻明肅皇后劉氏派遣使者到天竺寺為國家修懺。法師撰寫了《護國金光明三昧儀》一卷進獻（懺記）。
春季二月，杭州西湖孤山法慧法師智圓，自號中庸子。十七日自己寫了祭文和輓詩，十九日圓寂。智圓撰寫了《通經十疏》。隱士林逋（字和靖）是他的鄰居，天竺寺法師遵式是他的朋友。享年四十七歲，僧臘三十九年，安葬。
【English Translation】 English version (Zhi Li) sought rebirth in the Pure Land. The Hanlin Academician Yang Yi, upon hearing of this, sent urgent letters earnestly requesting him to remain in the world, and entrusted the prefect Li Yigeng to protect him. In the fourth year of Tianxi, the Chancellor 𡨥 (name), adopted the memorial presented by Hanlin Academician Yang Yi, praising Zhi Li's virtuous conduct and self-sacrificing spirit, and reported it to the court. The Emperor said, 'Just convey my will, requesting him to remain in the world.' He specially bestowed upon (Zhi Li) the title 'Master Fazhi' (Jiaoxing Lu).
In the seventh month of autumn, Grand Commandant Wenzheng Gong Wang Qie passed away. Wang Qie had served in the court for eighteen years. When seriously ill, he instructed Hanlin Academician Yang Yi, saying, 'I deeply detest the煩惱 (kleshas, afflictions) of the world, and I hope that in the future life I can become a bhiksu (Buddhist monk), sitting in meditation in the forest, taking joy in contemplating the mind.' At the time of his death, (Wang Qie instructed Yang Yi) 'Please shave my head and beard, and dress me in kasaya (Buddhist monastic robes), using the cremation ceremony. Build a stupa for my ashes next to the tombs of my ancestors.' Yang Yi said, 'You are a Grand Commandant, and the court will bestow upon you a gonggun (ceremonial robes for high-ranking officials) for your funeral. How can we use the attire of a monk?' So he discussed it with Wang Qie's sons, and they only placed the trikasaya (three robes of a Buddhist monk) in the coffin, without placing any precious jewels (Wenying Xiangshan Lu).
The year of Wu-Wu, the second year of Tianxi (1018 AD) - the sixth year of Dà Qìdān Kaitai.
The year of Ji-Wei, the third year of Tianxi (1019 AD) - the seventh year of Dà Qìdān Kaitai.
The year of Geng-Shen, the fourth year of Tianxi (1020 AD) - the eighth year of Dà Qìdān Kaitai.
The year of Xin-You, the fifth year of Tianxi (1021 AD) - the ninth year of Dà Qìdān Kaitai.
The Emperor issued an edict to the palace attendant Yu Yuanqing, ordering him to go to Yanqing Monastery in Mingzhou to perform repentance ceremonies for the country for three days and three nights. Master Fazhi Zhi Li wrote a volume titled 'Essential Principles of Repentance' (Jiaoxing Lu). In the year of Ren-Xu, the first year of Qianxing (1022 AD), in the second month, the Emperor passed away - the first year of Dà Qìdān Taiping.
The Emperor specially bestowed upon Dharma Master Zunshi of Tianzhu Monastery in Hangzhou the title 'Master Ciyun'. Empress Zhangxian Mingsu Liu sent envoys to Tianzhu Monastery to perform repentance ceremonies for the country. The Dharma Master wrote a volume titled 'Protecting the Nation's Golden Light Samadhi Ritual' and presented it to the court (Chan Ji).
In the second month of spring, Dharma Master Zhiyuan of Fahui Monastery on Gushan (Solitary Hill) in West Lake, Hangzhou, styled himself Zhongyongzi. On the seventeenth day, he wrote his own eulogy and elegiac poems, and on the nineteenth day, he entered nirvana. Zhiyuan wrote 'Ten Commentaries on the Sutras'. The recluse Lin Bu (styled Hejing) was his neighbor, and Dharma Master Zunshi of Tianzhu Monastery was his friend. He lived to be forty-seven years old, with thirty-nine years as a monk, and was buried.
以陶器(缶也)。仁宗景祐三年。因積雨山頹啟其封。全體如生爪發俱長。唇紅微開齒如珂雪。為襲新衣散眾名香瘞之。高宗紹興中。孤山建四聖觀。遷師塔于北山瑪瑙坡(孤山閑居編懺主行業記)。
仁宗
禎。真宗第六子。年十三即帝位。帝務仁厚。裁抑僥倖。委任賢良。專置諫官六員。納諫不倦。置學校創廣惠院以處窮民。自奉甚薄利澤施民。號為極治。以四月十四日為乾元節行崇天曆。在位四十一年。壽五十五歲天聖(九)明道(二)景祐(四)寶元(二)康定(一)慶曆(八)皇祐(五)至和(二)嘉祐(八)。
癸亥天聖元年。行崇天曆 大契丹太平二年。
甲子天聖二年 大契丹太平三年。
臨濟下五世汾陽太子院禪師。名善昭。太原俞氏子。剃髮受具。杖策遊方。所至少留隨機叩發。歷參知識七十一員。后見首山念禪師。契悟玄旨。游衡湘及襄沔間。每為郡守以名剎致師。凡歷八請。師皆不赴。洎首山沒。西河道俗遣僧契聰迎請住持。師閉關高臥。聰排闥而入。讓之曰。佛法大事靖退小節。先師棄世今何時而欲安眠哉。師曰。非公不聞此語乃赴其請。至是天聖二年。龍德府尹李侯致師住承天。價三返不起。價再至辟函。師曰。老病業已不出山。借往當先后之。價曰。
【現代漢語翻譯】 現代漢語譯本：
以陶器（缶也）作為容器。仁宗景祐三年，因為連日降雨導致山體崩塌，開啟了他的墓穴。他的身體完整如生，指甲和頭髮都長長了。嘴唇微微張開，呈現紅色，牙齒潔白如珂雪。人們為他穿上新的衣服，散佈各種名貴的香，然後重新埋葬了他。高宗紹興年間，在孤山建造了四聖觀，將他的塔遷到了北山的瑪瑙坡（見《孤山閑居編懺主行業記》）。
仁宗（Renzong）：
名禎（Zhen），是真宗（Zhenzong）的第六個兒子。十三歲時即位。他致力於仁愛和寬厚，抑制那些靠僥倖得利的人，委任賢能的人，專門設定了六名諫官，虛心聽取意見。他設立學校，建立廣惠院來安置貧困的百姓。自己生活非常節儉，把利益施予百姓，被譽為極好的統治。他以四月十四日為乾元節，推行崇天曆。在位四十一年，享年五十五歲。年號有天聖（九年）、明道（二年）、景祐（四年）、寶元（二年）、康定（一年）、慶曆（八年）、皇祐（五年）、至和（二年）、嘉祐（八年）。
癸亥年，天聖元年，推行崇天曆。當時是大契丹（Da Qidan）太平二年。
甲子年，天聖二年。當時是大契丹太平三年。
臨濟（Linji）宗第五代傳人汾陽太子院禪師（Fenyang Taiziyuan Chanshi），法名善昭（Shanzhao），是太原俞氏的兒子。他剃度出家，受具足戒后，拄著枴杖四處遊歷。每到一個地方，都會稍作停留，隨機向人請教佛法。他先後參訪了七十一位善知識。後來，他拜見了首山念禪師（Shoushan Nian Chanshi），領悟了玄妙的佛法宗旨。他遊歷了衡湘（Hengxiang）和襄沔（Xiangmian）一帶。當地的郡守經常想用名寺來邀請他擔任住持，前後共邀請了八次，他都沒有答應。等到首山念禪師去世后，西河（Xihe）的道俗派僧人契聰（Qicong）去迎接他來主持寺院。他閉關高臥，契聰推開門進去，責備他說：『佛法是大事，清靜隱退是小節。先師已經去世，現在是什麼時候你還想安睡呢？』禪師說：『如果不是你，我就聽不到這些話。』於是答應了他的請求。到了天聖二年，龍德府尹（Longde Fuyin）李侯（Li Hou）邀請他去承天寺（Chengtian Si）擔任住持，他三次推辭都沒有答應。李侯再次送來書信，禪師說：『我年老多病，已經不出山了，如果一定要我去，也應該有先後順序。』李侯說：
【English Translation】 English version:
He was placed in a pottery container (a 'fou'). In the third year of the Jingyou era of Emperor Renzong (Renzong), due to continuous rain causing a mountain to collapse, his tomb was opened. His entire body was as if alive, with nails and hair having grown long. His lips were slightly open, showing red, and his teeth were as white as jade. People dressed him in new clothes, scattered various precious incenses, and then reburied him. During the Shaoxing era of Emperor Gaozong (Gaozong), the Four Saints Temple (Si Sheng Guan) was built on Gushan (Gushan), and his pagoda was moved to the Agate Slope (Manau Po) on the north mountain (see 'Idle Living Compilation of Repentance Master's Deeds on Gushan').
Renzong:
Named Zhen, he was the sixth son of Emperor Zhenzong (Zhenzong). He ascended the throne at the age of thirteen. The Emperor devoted himself to benevolence and kindness, suppressed those who profited by chance, and appointed virtuous and capable people. He specially established six officials to offer advice and tirelessly listened to their opinions. He established schools and created the Guanghui Institute (Guanghui Yuan) to accommodate poor people. He lived very frugally himself and bestowed benefits upon the people, and was praised as an excellent ruler. He designated the fourteenth day of the fourth month as the Qianyuan Festival and promoted the Chongtian Calendar. He reigned for forty-one years and lived to the age of fifty-five. His reign eras were Tiansheng (9 years), Mingdao (2 years), Jingyou (4 years), Baoyuan (2 years), Kangding (1 year), Qingli (8 years), Huangyou (5 years), Zhihe (2 years), and Jiayou (8 years).
In the year Guihai, the first year of Tiansheng, the Chongtian Calendar was implemented. It was the second year of the Taiping era of the Great Khitan (Da Qidan).
In the year Jiazi, the second year of Tiansheng. It was the third year of the Taiping era of the Great Khitan.
Zen Master Shanzhao (Shanzhao) of Fenyang Taiziyuan (Fenyang Taiziyuan) Temple, a fifth-generation descendant of the Linji (Linji) school, was a native of the Yu family of Taiyuan. After shaving his head and receiving the full precepts, he traveled around with a staff. Wherever he went, he would stay for a while and randomly ask people about the Dharma. He visited seventy-one learned teachers. Later, he met Zen Master Shoushan Nian (Shoushan Nian) and realized the profound principles of the Dharma. He traveled to the Hengxiang (Hengxiang) and Xiangmian (Xiangmian) areas. The local prefects often wanted to invite him to serve as the abbot of famous temples, and invited him eight times, but he did not agree. After Zen Master Shoushan Nian passed away, the Daoists and laity of Xihe (Xihe) sent the monk Qicong (Qicong) to welcome him to preside over the temple. He closed himself in his room and slept. Qicong pushed open the door and rebuked him, saying, 'The Dharma is a great matter, and quiet retreat is a small matter. The late teacher has passed away, what time is it now that you still want to sleep?' The Zen Master said, 'If it weren't for you, I wouldn't have heard these words.' So he agreed to his request. In the second year of Tiansheng, Li Hou (Li Hou), the prefect of Longde (Longde), invited him to serve as the abbot of Chengtian (Chengtian) Temple, but he declined three times. Li Hou sent another letter, and the Zen Master said, 'I am old and sick and no longer leave the mountain. If you must have me go, there should be an order.' Li Hou said:
唯師所擇。師令具饌且趣裝曰。吾先行矣。停箸而化。阇維收舍利建塔。師嗣首山念禪師。有曰十智同真者。師之語也(本傳)。
乙丑天聖三年 大契丹太平四年。
丙寅天聖四年 大契丹太平五年。
詔天臺教部入大藏流行。初天竺寺僧思悟求教藏流行。自乙丑春禱于大悲觀音。至是行愿克遂。乃焚身於日觀庵前。用報佛恩(天竺別集)。
丁卯天聖五年 大契丹太平六年。
九月光祿大夫太子少傅文元公晁迥撰法藏碎金十卷。皆理性自得之學也。
戊辰天聖六年 大契丹太平七年。
春正月五日明州法智尊者知禮趺坐集眾而言曰。吾建延慶道場。誓在流通法華三昧。爾等莫作最後斷佛種人。生必有死猶旦暮然。精修無間世世生生相逢有在。語畢驟稱阿彌陀佛而寂。露龕二七日。爪發俱長。儀容如生。阇維(火北也)舌根不壞。舍利五色莫知數。資政殿大學士兼太子少保清獻公趙抃著法師行業碑(教行錄)。
己巳天聖七年 大契丹太平八年。
禪宗廣燈錄 附馬都尉李遵勖撰三十卷。帝制序賜之。都尉薨附見慈明圓禪師章下。
庚午天聖八年 大契丹太平九年。
楞嚴經疏 嘉興(秀州也)長水法師。名子璇。秀州人。初依本州洪敏法師
【現代漢語翻譯】 現代漢語譯本： 唯有師傅來選擇。師傅準備好齋飯並催促他上路，說：『我先走了。』說完放下筷子就圓寂了。荼毗（阇維）后，收集舍利建造佛塔。師傅繼承了首山念禪師的衣缽。有『十智同真』的說法，這是師傅的教誨（本傳）。 乙丑年，天聖三年，大契丹太平四年。 丙寅年，天聖四年，大契丹太平五年。 朝廷下詔將天臺教部的經典收入大藏經中流通。起初，天竺寺的僧人思悟祈求教藏能夠流通。從乙丑年春天開始向大悲觀音祈禱，到這時終於實現了願望。於是他在日觀庵前焚身，用來報答佛恩（天竺別集）。 丁卯年，天聖五年，大契丹太平六年。 九月，光祿大夫太子少傅文元公晁迥撰寫了《法藏碎金》十卷，都是關於理性自悟的學問。 戊辰年，天聖六年，大契丹太平七年。 春季正月五日，明州法智尊者知禮跏趺而坐，召集眾人說：『我建立延慶道場，立誓要流通《法華三昧》。你們不要成為最後斷絕佛種的人。生必有死，就像旦暮一樣迅速。精進修行，沒有間斷，世世代代都能夠相逢。』說完，高聲唸誦阿彌陀佛，然後圓寂。露龕停放十四天（二七日），指甲和頭髮都長長了，儀容栩栩如生。荼毗（火化）后，舌根沒有損壞，舍利五光十色，數量無法計算。資政殿大學士兼太子少保清獻公趙抃撰寫了法師的行業碑（教行錄）。 己巳年，天聖七年，大契丹太平八年。 《禪宗廣燈錄》，附馬都尉李遵勖撰寫，共三十卷。皇帝親自作序並賜予他。都尉去世后，事蹟附在慈明圓禪師的章節下。 庚午年，天聖八年，大契丹太平九年。 《楞嚴經疏》，嘉興（秀州）長水法師，名叫子璇，秀州人。起初依止本州的洪敏法師。
【English Translation】 English version: Only the master could choose. The master prepared a vegetarian meal and urged him to set off, saying, 'I will go ahead.' After saying this, he put down his chopsticks and passed away peacefully. After cremation (Dhajavi), relics were collected and a pagoda was built. The master inherited the mantle of Chan Master Shoushan Nian. There is a saying 'Ten Wisdoms are the same as Truth,' which is the master's teaching (Original Biography). Yichou Year, Tiansheng 3rd Year, Great Khitan Taiping 4th Year. Bingyin Year, Tiansheng 4th Year, Great Khitan Taiping 5th Year. The imperial court issued an edict to include the Tiantai teachings into the Great Treasury of Scriptures for circulation. Initially, the monk Siwu of Tianzhu Temple prayed for the circulation of the teachings. Starting from the spring of Yichou year, he prayed to the Great Compassionate Avalokitesvara, and finally his wish was fulfilled. Therefore, he immolated himself in front of the Riguan Hermitage to repay the Buddha's grace (Separate Collection of Tianzhu). Dingmao Year, Tiansheng 5th Year, Great Khitan Taiping 6th Year. In September, Chao Jiong, Guanglu Dafu (Grand Master of Splendid Happiness), the Junior Tutor of the Crown Prince, and Duke Wenyuan, wrote ten volumes of 'Fragments of Gold from the Dharma Treasury,' all of which are studies of self-realization through reason. Wuchen Year, Tiansheng 6th Year, Great Khitan Taiping 7th Year. On the fifth day of the first month of spring, Venerable Zhili of Fazhi in Mingzhou sat in the lotus position, gathered the assembly, and said, 'I am establishing the Yanqing Dojo, vowing to circulate the Samadhi of the Lotus Sutra. Do not become the last people to cut off the Buddha-seed. Birth is inevitably followed by death, as quickly as dawn and dusk. Diligently cultivate without interruption, and we will meet again in every lifetime.' After saying this, he loudly chanted Amitabha Buddha and then passed away peacefully. The exposed coffin was left for fourteen days (two seven-day periods), and his nails and hair grew, and his appearance was lifelike. After cremation (fire cremation), his tongue root did not decay, and the relics were of five colors and countless in number. Zhao Bian, Academician of the Zizheng Hall, concurrently Junior Preceptor of the Crown Prince, and Duke Qingxian, wrote the Dharma Master's Biography (Records of Teachings and Practices). Jisi Year, Tiansheng 7th Year, Great Khitan Taiping 8th Year. 'Extensive Records of the Chan School,' written by Li Zunxu, the駙馬都尉 (Imperial Son-in-Law Commandant), in thirty volumes. The emperor personally wrote a preface and bestowed it upon him. After the Commandant's death, his deeds were attached to the chapter of Chan Master Ciming Yuan. Gengwu Year, Tiansheng 8th Year, Great Khitan Taiping 9th Year. 'Commentary on the Surangama Sutra,' by Dharma Master Zixuan of Changshui in Jiaxing (also known as Xiuzhou), a native of Xiuzhou. He initially relied on Dharma Master Hongmin of this prefecture.
學楞嚴經。至動靜二相瞭然不生有省。聞滁州瑯玡山覺禪師道望。趨往參見。及門值其升座。遂問曰。清凈本然云何忽生山河大地。覺厲聲曰。清凈本然云何忽生山河大地。璇當下豁然大悟。擬稟嗣之。覺禪師謂之曰。汝宗不振久矣。宜勵志扶持以報佛恩。璇如教。后住長水。眾幾一千。以賢首宗教疏楞嚴經十卷。御史中丞王隨序之行於世(長水疏記)。瑯玡山廣照禪師。名慧覺。嗣汾陽昭禪師。
辛未天聖九年 大契丹太平十年 六月三日帝崩。謚曰天輔皇帝。廟號聖宗。在位四十九年。
夏四月。詔迎韶州曹溪南華禪寺六祖大鑒禪師衣缽。入禁中清凈堂供養。八月十五日。遣使送還賜南華長老普遂號智度大師(續燈錄)。大契丹興宗即帝位。諱宗真。番名木不孤。順聖元妃所生。聖宗第八子也。在位二十五年崩。
壬申明道元年 天契丹興宗景福元年。
章獻明肅太后劉。氏修京師景德寺成(通鑑長編)。西夏趙元昊封西平王。
冬十月八日。杭州天竺靈山寺慈雲靈應尊者遵式入寂。遺命臥全身於還遐榻。葬寺東月桂峰下。嗣法明智大師祖韶。韶有二弟子。曰慧辯即海月禪師也。曰元凈。即辯才法師也。海月華亭人。受業普照寺元凈。字無象。生杭州於潛徐氏。賜紫衣。號辯才。
【現代漢語翻譯】 現代漢語譯本 學《楞嚴經》，至動靜二相瞭然不生，有所省悟。聽聞滁州瑯玡山覺禪師（慧覺禪師）的聲望，前去參拜。到寺門時正趕上覺禪師升座說法，於是問道：『清凈本然，為何忽然生出山河大地？』覺禪師厲聲反問道：『清凈本然，為何忽然生出山河大地？』 璇當下豁然大悟，想要繼承覺禪師的衣缽。覺禪師對他說：『你的宗派衰落很久了，應該努力發揚光大，以報答佛恩。』 璇遵從教誨，後來住持長水寺，門下弟子近一千人。他用賢首宗的教義疏解《楞嚴經》十卷，御史中丞王隨為之作序，流傳於世（見《長水疏記》）。瑯玡山廣照禪師，法名慧覺，是汾陽昭禪師的弟子。 辛未年天聖九年（遼太平十年），六月三日，皇帝駕崩，謚號天輔皇帝，廟號聖宗，在位四十九年。 夏四月，皇帝下詔迎請韶州曹溪南華禪寺六祖大鑒禪師（慧能）的衣缽，供奉在皇宮中的清凈堂。八月十五日，派遣使者送還衣缽，並賜予南華寺長老普遂『智度大師』的稱號（見《續燈錄》）。大契丹興宗（耶律宗真）即位，諱名宗真，番名木不孤，是順聖元妃所生，是聖宗的第八個兒子，在位二十五年駕崩。 壬申年明道元年（遼興宗景福元年）。 章獻明肅太后劉氏，修建京師景德寺完成（見《通鑑長編》）。西夏趙元昊被封為西平王。 冬十月八日，杭州天竺靈山寺慈雲靈應尊者遵式圓寂，遺命將全身安放在還遐榻上，葬于寺東月桂峰下。嗣法弟子是明智大師祖韶。祖韶有兩個弟子，一個是慧辯，也就是海月禪師，另一個是元凈，也就是辯才法師。海月是華亭人，在普照寺元凈處受業。元凈，字無象，生於杭州於潛徐氏，被賜予紫衣，號為辯才。
【English Translation】 English version Studying the Shurangama Sutra, he had an awakening when the two aspects of movement and stillness were clearly understood and no longer arose. Hearing of the reputation of Chan Master Jue (Huijue) of Mount Langya in Chuzhou, he went to pay his respects. Arriving at the gate, he encountered the Chan Master ascending the seat, so he asked: 'The pure and original nature, how does it suddenly give rise to mountains, rivers, and the great earth?' Chan Master Jue sternly retorted: 'The pure and original nature, how does it suddenly give rise to mountains, rivers, and the great earth?' Xuan immediately had a sudden enlightenment and intended to inherit his Dharma lineage. Chan Master Jue said to him: 'Your sect has been in decline for a long time. You should strive to support it and repay the Buddha's kindness.' Xuan followed his instructions. Later, he resided at Changshui Temple, with nearly a thousand disciples. He used the teachings of the Xianshou School to annotate the ten volumes of the Shurangama Sutra, and Wang Sui, the Vice Minister of the Ministry of Personnel, wrote a preface for it, which was circulated in the world (see 'Changshui Shuji'). Chan Master Guangzhao of Mount Langya, named Huijue, was a disciple of Chan Master Fenyang Zhao. In the Xinwei year, the ninth year of Tiansheng (the tenth year of Taiping of the Great Khitan), on the third day of June, the emperor passed away. He was posthumously named Emperor Tianfu, and his temple name was Emperor Shengzong. He reigned for forty-nine years. In the fourth month of summer, the emperor issued an edict to welcome the robe and bowl of the Sixth Patriarch, Chan Master Dajian (Huineng), of Nanhua Chan Monastery in Caoxi, Shaozhou, to be enshrined in the Qingjing Hall in the palace. On the fifteenth day of August, he sent envoys to return the robe and bowl and bestowed the title 'Master Zhidu' on Elder Pusui of Nanhua Monastery (see 'Xu Denglu'). Emperor Xingzong (Yelü Zongzhen) of the Great Khitan ascended the throne, with the personal name Zongzhen, and the Khitan name Mubu Gu. He was born to Consort Shun Sheng Yuan and was the eighth son of Emperor Shengzong. He reigned for twenty-five years before passing away. In the Renshen year, the first year of Mingdao (the first year of Jingfu of Emperor Xingzong of the Great Khitan). Empress Dowager Zhangxian Mingsu, née Liu, completed the construction of Jingde Monastery in the capital (see 'Tongjian Changbian'). Zhao Yuanhao of Western Xia was enfeoffed as the Prince of Xiping. On the eighth day of the tenth month of winter, Venerable Ciyun Lingying Zunshi Zunshi of Lingyin Temple in Tianzhu, Hangzhou, passed away. He left instructions to place his whole body on the Huanxia couch and bury it under Yuegui Peak east of the temple. His Dharma successor was Master Mingzhi Zushao. Zushao had two disciples, one was Huibian, also known as Chan Master Haiyue, and the other was Yuanjing, also known as Dharma Master Biancai. Haiyue was a native of Huating and received instruction from Yuanjing at Puzhao Monastery. Yuanjing, styled Wuxiang, was born to the Xu family of Yuqian, Hangzhou. He was granted a purple robe and the title Biancai.
元豐六年入寂(本傳碑記)。
癸酉明道二年 大契丹重熙元年。
甲戌景祐元年 大契丹重熙二年。
敕試經通者度為僧。宋宣獻公綬夏英公。竦在政府。同試童行。有行者誦法華經不通。問其習學幾年。曰十年。二公笑且憫之。各取法華經七軸誦之。宋公十日。夏公七日。不遺一字。人性相遠也如此(歐陽修歸田錄)。
乙亥景祐二年 大契丹重熙三年。
丙子景祐三年 大契丹重熙四年。
丁丑景祐四年 大契丹重熙五年。戊寅 寶元元年 大契丹 重熙六年 西夏僭帝號 大慶元年
西夏
初唐太宗貞觀三年冬閏十二月乙丑。黨項酋長細封步賴並別部拓拔氏等來降。僖宗中和元年夏四月。拓跋思恭以兵赴國難。戰黃巢有功。帝命思恭權知夏綏節度使。八月升思恭為夏綏節度使。賜姓李氏。昭宗乾寧二年八月癸巳。思恭弟保大節度使李思孝攻王行瑜梨園寨有功。癸卯以保大節度使李思孝為北面招討使。定難節度使李思諫為東面招討使。至是宋太宗太平興國七年壬午歲十月。李繼捧來朝。獻州四夏銀綏宥縣八。其西夏自天福(石晉年號)以來未嘗入覲。繼捧來。太宗嘉之。繼捧且自陳語兄弟多相怨懟。愿留京師。詔授彰德軍節度。留京師奉朝請。賜姓趙氏名
【現代漢語翻譯】 現代漢語譯本：元豐六年（本傳碑記中記載）圓寂。
癸酉年，明道二年，相當於大契丹的重熙元年。
甲戌年，景祐元年，相當於大契丹的重熙二年。
朝廷下令考試通經者，通過後可以剃度為僧。宋宣獻公綬和夏英公竦在政府任職，一同主持童行（指未成年出家者）的考試。有個行者背誦《法華經》不熟練，問他學習了幾年，回答說十年。兩位公卿笑著感到憐憫，各自取來七卷《法華經》誦讀。宋公用了十天，夏公用了七天，沒有遺漏一個字。人與人之間的天性差異竟然如此之大（出自歐陽修《歸田錄》）。
乙亥年，景祐二年，相當於大契丹的重熙三年。
丙子年，景祐三年，相當於大契丹的重熙四年。
丁丑年，景祐四年，相當於大契丹的重熙五年。戊寅年，寶元元年，相當於大契丹的重熙六年，西夏僭越稱帝，年號為大慶元年。
西夏
初唐太宗貞觀三年冬閏十二月乙丑，黨項族首領細封步賴以及其他部落拓拔氏等前來歸降。僖宗中和元年夏四月，拓跋思恭率兵赴國難，討伐黃巢有功。皇帝任命思恭為權知夏綏節度使。八月，升思恭為夏綏節度使，賜姓李氏。昭宗乾寧二年八月癸巳，思恭的弟弟保大節度使李思孝攻打王行瑜的梨園寨有功。癸卯，任命保大節度使李思孝為北面招討使，定難節度使李思諫為東面招討使。到了宋太宗太平興國七年壬午歲十月，李繼捧前來朝見，獻上州、四夏、銀、綏、宥等八個縣。西夏自從天福年間（石晉年號）以來從未入朝覲見。李繼捧來朝，太宗嘉獎他。李繼捧還自陳說兄弟之間多有怨恨，希望留在京師。皇帝下詔授予他彰德軍節度使，留在京師奉朝請，賜姓趙氏，賜名。
【English Translation】 English version: He passed away in the sixth year of Yuanfeng (as recorded in his biography and epitaph).
The year Guiyou, the second year of Mingdao, corresponds to the first year of Chongxi in the Great Khitan.
The year Jiaxu, the first year of Jingyou, corresponds to the second year of Chongxi in the Great Khitan.
An imperial decree ordered that those who passed the scripture examination could be ordained as monks. Song Xuanxian Gong Shou and Xia Yinggong Song, who were in the government, jointly supervised the examination for child novices (referring to underage monks). One novice was not proficient in reciting the 'Lotus Sutra'. When asked how many years he had studied, he replied ten years. The two dukes smiled and felt pity, each taking seven volumes of the 'Lotus Sutra' and reciting them. Duke Song took ten days, and Duke Xia took seven days, without missing a single word. The differences in human nature are so vast (from Ouyang Xiu's 'Gui Tian Lu').
The year Yihai, the second year of Jingyou, corresponds to the third year of Chongxi in the Great Khitan.
The year Bingzi, the third year of Jingyou, corresponds to the fourth year of Chongxi in the Great Khitan.
The year Dingchou, the fourth year of Jingyou, corresponds to the fifth year of Chongxi in the Great Khitan. The year Wuyin, the first year of Baoyuan, corresponds to the sixth year of Chongxi in the Great Khitan. Western Xia presumptuously claimed the title of Emperor, with the era name of Daqing first year.
Western Xia
In the winter of the third year of Zhenguan during the early Tang Dynasty, in the intercalary twelfth month, on the day Yichou, the Dangxiang chieftain Xi Feng Bu Lai and other tribes, including the Tuoba clan, came to surrender. In the summer of the first year of Zhonghe during the reign of Emperor Xizong, in the fourth month, Tuoba Sigong led troops to the national crisis and made meritorious contributions in suppressing Huang Chao. The emperor appointed Sigong as the acting Xia-Sui military commissioner. In August, Sigong was promoted to Xia-Sui military commissioner and granted the surname Li. In the second year of Qianning during the reign of Emperor Zhaozong, in the eighth month, on the day Guisi, Li Sixiao, the military commissioner of Baoda and younger brother of Sigong, made meritorious contributions in attacking Wang Xingyu's Liyuan stronghold. On the day Guimao, Li Sixiao, the military commissioner of Baoda, was appointed as the Northern Pacification Commissioner, and Li Sijian, the military commissioner of Dingnan, was appointed as the Eastern Pacification Commissioner. By the tenth month of the seventh year of Taiping Xingguo during the reign of Emperor Taizong of the Song Dynasty, in the year Renwu, Li Jipeng came to court and offered the eight counties of Zhou, Sixia, Yin, Sui, and You. Western Xia had not come to court since the Tianfu era (era name of the Later Jin Dynasty). When Li Jipeng came to court, Emperor Taizong praised him. Li Jipeng also stated that there was much resentment among his brothers and wished to stay in the capital. The emperor issued an edict granting him the title of Military Commissioner of Zhangde, allowing him to stay in the capital to attend court, and granting him the surname Zhao and the name.
保忠。錫夏綏銀宥密五州使。淳化元年(庚寅歲)夏四月。李繼遷寇邊。命將出師敗繼遷於夏州。淳化二年秋七月繼遷降。賜姓趙氏名保吉。授銀州觀察使。保忠陰與保吉為唇齒。雖外示歸順。而潛結羌戎侵寇不止。先是趙保忠奏繼遷誘蕃戎入寇乞師。帝命翟守義帥師屯夏州。繼遷恐乃奉表歸順。淳化五年(甲午歲)春正月。李繼捧與李繼遷叛。帝遣李繼隆率兵討之。進攻夏州。李繼捧狼狽出降就擒。繼捧以歸。帝詰責數四。詔釋之留京師。繼遷終反覆不臣卒為國釁。至道元年(己未歲)九月。李繼遷犯邊寇靈州。至道二年(丙申歲)九月。帝覆命李繼隆。分五路討李繼遷。丁酉年二月。繼遷遁去。十二月繼遷遣使修貢。求備邊任。時真宗初登位。方在諒陰。姑從其請。加繼遷定難節度。封以夏綏銀宥靜五州。咸平四年(辛丑歲)九月。繼遷陷清遠軍。詔討之。壬寅年三月。李繼遷陷靈州。咸平六年十二月。李繼遷陷西涼府。潘羅支邀擊之。繼遷中流矢死。子德明襲位。天禧元年(丁巳)趙德明以民饑上表乞糧數百萬。詔許之。丁卯仁宗天聖五年也。五月趙德明寇邊。明道元年封趙元昊(德明子也)西平王。至是寶元元年十二月。趙元昊僭號。先是元昊欲南侵。恐唃廝羅制其後。復舉兵攻蘭州諸羌至馬衘山。遂筑瓦川
【現代漢語翻譯】 現代漢語譯本： 趙保忠，擔任錫、夏、綏、銀、宥、密五州的使臣。淳化元年（庚寅年）夏四月，李繼遷侵犯邊境。朝廷命令將領出兵，在夏州擊敗了李繼遷。淳化二年秋七月，李繼遷投降，被賜姓趙氏，改名保吉，並被授予銀州觀察使的官職。趙保忠暗中與趙保吉（李繼遷）勾結，互為依靠。雖然表面上表示歸順，但暗地裡卻與羌、戎等部族勾結，不斷侵擾邊境。此前，趙保忠上奏說李繼遷引誘蕃、戎入侵，請求朝廷派兵支援。皇帝命令翟守義率領軍隊駐紮在夏州。李繼遷害怕，於是上表表示歸順。淳化五年（甲午年）春正月，李繼捧與李繼遷再次反叛。皇帝派遣李繼隆率兵討伐，進攻夏州。李繼捧狼狽投降被擒。李繼捧被押送到京城后，皇帝多次責問他，之後下詔釋放了他，並將他留在京師。李繼遷最終還是反覆無常，不肯臣服，最終成爲了國家的禍患。 至道元年（己未年）九月，李繼遷侵犯邊境，進犯靈州。至道二年（丙申年）九月，皇帝再次命令李繼隆分五路討伐李繼遷。丁酉年二月，李繼遷逃遁。十二月，李繼遷派遣使者進貢，請求承擔邊防任務。當時真宗皇帝剛剛登基，正在守孝期間，暫時答應了他的請求，加封李繼遷為定難節度使，並將夏、綏、銀、宥、靜五州封給他。咸平四年（辛丑年）九月，李繼遷攻陷清遠軍，朝廷下詔討伐他。壬寅年三月，李繼遷攻陷靈州。咸平六年十二月，李繼遷攻陷西涼府。潘羅支率兵攔截攻擊他，李繼遷被流箭射中而死。他的兒子趙德明繼承了他的職位。天禧元年（丁巳年），趙德明因為百姓饑荒，上表請求朝廷賑濟數百萬糧食，皇帝下詔允許。丁卯年是仁宗天聖五年，五月，趙德明侵犯邊境。明道元年，朝廷封趙元昊（趙德明的兒子）為西平王。到了寶元元年十二月，趙元昊僭越稱帝。此前，趙元昊想要南下侵略，擔心唃廝羅（Gusiluo）從背後襲擊他，於是再次發兵攻打蘭州一帶的羌族，到達馬銜山，在那裡修築了瓦川（Wachuan）。
【English Translation】 English version: Zhao Baozhong served as the envoy of the five states of Xi, Xia, Sui, Yin, You, and Mi. In the fourth month of summer in the first year of Chunhua (Gengyin year), Li Jiqian invaded the border. The court ordered generals to lead troops and defeated Li Jiqian at Xiazhou. In the seventh month of autumn in the second year of Chunhua, Li Jiqian surrendered and was granted the surname Zhao, renamed Baoji, and was awarded the position of military commissioner of Yinzhou. Zhao Baozhong secretly colluded with Zhao Baoji (Li Jiqian), relying on each other. Although outwardly expressing allegiance, he secretly colluded with the Qiang, Rong, and other tribes, constantly invading the border. Previously, Zhao Baozhong reported that Li Jiqian had lured the Fan and Rong to invade, requesting the court to send troops to support. The emperor ordered Zhai Shouyi to lead troops to garrison Xiazhou. Li Jiqian was afraid, so he submitted a memorial expressing his surrender. In the first month of spring in the fifth year of Chunhua (Jiawu year), Li Jipeng and Li Jiqian rebelled again. The emperor sent Li Jilong to lead troops to suppress them, attacking Xiazhou. Li Jipeng surrendered in a panic and was captured. After Li Jipeng was escorted to the capital, the emperor questioned him many times, and then issued an edict to release him and keep him in the capital. Li Jiqian ultimately remained fickle and unwilling to submit, eventually becoming a national disaster. In the ninth month of the first year of Zhidao (Jiwei year), Li Jiqian invaded the border, attacking Lingzhou. In the ninth month of the second year of Zhidao (Bingshen year), the emperor again ordered Li Jilong to divide into five routes to suppress Li Jiqian. In the second month of Dingyou year, Li Jiqian fled. In December, Li Jiqian sent envoys to pay tribute, requesting to undertake border defense tasks. At that time, Emperor Zhenzong had just ascended the throne and was in mourning, so he temporarily agreed to his request, granting Li Jiqian the title of Dingnan Jiedushi (Dingnan military commissioner) and granting him the five states of Xia, Sui, Yin, You, and Jing. In the ninth month of the fourth year of Xianping (Xinchou year), Li Jiqian captured Qingyuanjun, and the court issued an edict to suppress him. In the third month of Renyin year, Li Jiqian captured Lingzhou. In December of the sixth year of Xianping, Li Jiqian captured Xiliangfu. Pan Luozhi led troops to intercept and attack him, and Li Jiqian was shot and killed by a stray arrow. His son Zhao Deming inherited his position. In the first year of Tianxi (Ding巳 year), Zhao Deming, due to famine among the people, submitted a memorial requesting the court to provide millions of shi of grain for relief, and the emperor issued an edict to allow it. Dingmao year was the fifth year of Tiansheng of Emperor Renzong, and in May, Zhao Deming invaded the border. In the first year of Mingdao, the court granted Zhao Yuanhao (Zhao Deming's son) the title of King of Xiping. By the twelfth month of the first year of Baoyuan, Zhao Yuanhao presumptuously declared himself emperor. Previously, Zhao Yuanhao wanted to invade southward, fearing that Gusiluo (唃廝羅) would attack him from behind, so he again sent troops to attack the Qiang people in the Lanzhou area, reaching Maxianshan, where he built Wachuan (瓦川).
會城。元昊既悉有夏銀綏靜宥靈鹽會勝甘涼瓜沙肅之地。仍居興州。阻河依賀蘭山為固。始大補偽官。創十六司以統眾務。又置十八監軍司委酋豪。分統其眾為鎮守。總十五萬人。又選豪族善弓馬三千。迭直號六班直。元昊制番書。改元大慶。卒用其黨楊守素之謀。築壇受冊。號始文英武興法建禮仁孝皇帝。國稱大夏。改大慶二年曰天授。遣使來告僭號。納旌節敕告上表。略曰。臣父德明嗣奉世封。勉從朝命三十年。邊情善守五千里。職貢常輸。臣偶因端閑輒生狂裴。制小番之文字。改大漢之衣冠。不期歷運在茲軍民同請。伏望皇帝陛下許以西郊之禮。冊為南面之君。敢竭愚庸常敦歡好。朝廷議討之。元昊從此猖獗寇陷軍州或順或逆。至理宗寶慶三年國滅。己卯 寶元二年 大契丹 重熙七年 西夏 大慶二年改曰天授 庚辰 康定元年 大契丹 重熙八年 西夏 寇宋
慈明 潭州石霜山慈明禪師。名楚圓。全州李氏子。少為書生。年二十依湘山隱靜寺出家。其母有賢行使之遊方。謁汾陽昭禪師。昭默器之。經十年未許入室。每見必詬罵。或毀詆諸方。及有所訓皆流俗鄙事。一夕欣之曰。至法席再夏不蒙指示。但增世俗塵勞。歲月飄流已事不明失出家之利。語未竟。昭罵曰。是惡知識敢禆販我。怒舉杖逐之
【現代漢語翻譯】 現代漢語譯本： 會城。元昊（指西夏開國皇帝）已經完全佔有了夏、銀、綏、靜、宥、靈、鹽、會勝、甘、涼、瓜、沙、肅等地。仍然居住在興州，憑藉黃河和賀蘭山作為屏障。開始大量補充偽官，創立十六司來統管各項事務。又設定十八監軍司，委任給各部落首領，分別統領他們的部眾進行鎮守，總共有十五萬人。又挑選豪族中擅長弓馬的三千人，輪流值班，稱為六班直。元昊制定西夏文字，改年號為大慶。最終採用了他的黨羽楊守素的計謀，築壇接受冊封，自號始文英武興法建禮仁孝皇帝，國號稱為大夏。將大慶二年改為天授。派遣使者前來告知僭越稱帝的事情，同時上交旌節和敕告上表，內容大致是：『我的父親德明繼承世襲的封號，勉力服從朝廷的命令三十年，在邊境善於防守五千里，職貢經常進獻。我偶爾因為空閑而產生了狂妄的想法，制定了小番的文字，更改了大漢的衣冠。沒想到時運到了現在，軍民一同請求。希望皇帝陛下允許我按照西郊的禮儀，冊封我為南面的君主。我敢竭盡我的才能，常常保持友好的關係。』朝廷商議討伐他。元昊從此猖獗，侵犯軍州，時而順服時而叛逆。到理宗寶慶三年，西夏國滅亡。己卯年是寶元二年，相當於大契丹的重熙七年，西夏的大慶二年改爲了天授。庚辰年是康定元年，相當於大契丹的重熙八年，西夏侵犯宋朝。 慈明，潭州石霜山慈明禪師，名楚圓，全州李氏人。年少時是讀書人，二十歲時在湘山隱靜寺出家。他的母親有賢德，讓他遊歷四方。拜訪汾陽昭禪師，昭禪師默默地器重他。經過十年，沒有允許他進入內室。每次見到他必定責罵，或者詆譭其他地方的禪師。即使有所訓導，也都是些庸俗鄙陋的事情。一天晚上，慈明感到不悅，說：『來到您的法席已經兩個夏天了，沒有得到您的指示，只是增加了世俗的塵勞。歲月流逝，我已經出家卻仍然不明事理，失去了出家的利益。』話還沒說完，昭禪師就罵道：『你這個惡知識，竟然敢來幫助我販賣！』憤怒地舉起棍子驅趕他。
【English Translation】 English version: Huicheng. Yuanhao (referring to the founding emperor of Western Xia) had completely occupied the lands of Xia, Yin, Sui, Jing, You, Ling, Yan, Huisheng, Gan, Liang, Gua, Sha, and Su. He still resided in Xingzhou, relying on the Yellow River and the Helan Mountains as a defense. He began to extensively supplement the false officials, establishing sixteen departments to govern various affairs. He also set up eighteen military supervisory offices, entrusting them to the tribal leaders, who separately commanded their people for garrisoning, totaling 150,000 people. He also selected 3,000 of the elite clansmen skilled in archery and horsemanship, who took turns on duty, called the Six Ban Guards. Yuanhao created the Tangut script and changed the reign title to Daqing (Great Celebration). He finally adopted the plan of his partisan Yang Shousu, built an altar to receive the investiture, and proclaimed himself the Shiwu Yingwu Xingfa Jianli Renxiao Emperor (Emperor of Culture, Martial Prowess, Flourishing the Dharma, Establishing Rites, Benevolence, and Filial Piety), and the country was called Great Xia. The second year of Daqing was changed to Tianshou (Heavenly Bestowal). He sent envoys to inform of his usurpation of the imperial title, and submitted the insignia, edicts, and memorials, which roughly stated: 'My father Deming inherited the hereditary title and diligently obeyed the imperial orders for thirty years, skillfully defending the border for five thousand miles, and regularly offering tributes. I occasionally had arrogant thoughts due to leisure, created the script of the small barbarians, and changed the clothing of the great Han. Unexpectedly, the time has come, and the military and civilians jointly request it. I hope that Your Majesty will allow me to be invested as the ruler facing south according to the rites of the western suburbs. I dare to exhaust my talents and always maintain friendly relations.' The court discussed attacking him. From then on, Yuanhao became rampant, invading military prefectures, sometimes obedient and sometimes rebellious. By the third year of Baoqing during the reign of Emperor Lizong, the Western Xia Dynasty was destroyed. The year of Ji Mao was the second year of Baoyuan, equivalent to the seventh year of Chongxi of the Great Khitan, and the second year of Daqing of Western Xia was changed to Tianshou. The year of Geng Chen was the first year of Kangding, equivalent to the eighth year of Chongxi of the Great Khitan, and Western Xia invaded the Song Dynasty. Ciming, Chan Master Ciming of Shishuang Mountain in Tanzhou, whose name was Chuyuan, was a native of Quanzhou from the Li family. In his youth, he was a scholar, and at the age of twenty, he became a monk at Yin Jing Temple on Xiang Mountain. His mother had virtuous conduct and sent him to travel around. He visited Chan Master Fenyang Zhao, who silently valued him. After ten years, he was not allowed to enter the inner chamber. Every time he saw him, he would scold him, or slander other places' Chan masters. Even if there were instructions, they were all vulgar and mean matters. One night, Ciming felt displeased and said: 'I have come to your Dharma seat for two summers, and I have not received your instructions, but only increased worldly troubles. Time has passed, and I have become a monk but still do not understand the truth, losing the benefit of becoming a monk.' Before he finished speaking, Chan Master Zhao scolded: 'You evil acquaintance, how dare you help me peddle!' Angrily, he raised his staff and drove him away.
。師擬伸救。昭遽掩其口。師乃大悟曰。是知臨濟道出常情。遂服役七年辭去。依唐明嵩禪師。嵩謂師曰。楊大年內翰知見高入道穩實。子不可不見。師乃往見大年。大年問曰。對面不相識。千里卻同風。師曰。近奉山門請。大年曰。真個脫空。師曰。前月離唐明。大年曰。適來悔相問。師曰。作家。大年便喝。師曰。恰是。大年復喝。師以手劃一劃。大年吐舌曰。真是龍象。師曰。是何言歟。大年顧令別點茶曰。元來是家裡人。師曰。也不消得。良久又曰。如何是圓上座為人句。師曰切。大年曰。作家作家。師曰放內翰二十柱杖。大年撫膝曰。這裡是甚麼處所。師拍手曰。不得放過。大年大笑。又問記得唐明悟得因緣否。師曰。唐明聞僧問首山佛法大意。首山曰。楚王城畔水東流。大年曰。只如此語意如何。師曰。水上掛燈毬。大年曰。與么則辜負古人去。師曰。內翰疑則別參。大年曰。三腳蝦䗫跳上天。師曰。一任𨁝跳。大年乃又笑館干齋中。日夕質疑智證。因聞前言往行恨見之晚。大年(諱億)入朝。見附馬都尉李公(遵勖)曰。近得一道人。真西河獅子。李公曰。我以拘文不能就謁奈何。大年默然歸語師曰。李公佛法中人。聞道風遠至有愿見之心。政以法不得與侍從過從。師黎明謁李公。李公閱刺使童子問之
【現代漢語翻譯】 現代漢語譯本： 當時禪師想要阻止他。昭禪師立刻摀住他的嘴。禪師這才恍然大悟說：『由此可知臨濟宗的道法超出了常情。』於是服侍了七年才告辭離去，依止唐明嵩禪師。嵩禪師對他說：『楊大年（楊億）內翰的見解高超，入道穩固紮實，你不可不去拜見。』於是禪師前去拜見楊大年。楊大年問道：『對面不相識，千里卻同風。』禪師說：『最近承蒙山門邀請。』楊大年說：『真是空空如也。』禪師說：『上個月離開唐明禪師處。』楊大年說：『剛才後悔問你了。』禪師說：『真行家。』楊大年便喝了一聲。禪師說：『恰是。』楊大年又喝了一聲。禪師用手劃了一下。楊大年吐了吐舌頭說：『真是龍象。』禪師說：『這是什麼話？』楊大年回頭吩咐另外點茶說：『原來是自己人。』禪師說：『也不需要這樣。』過了很久又說：『如何是圓上座為人句？』禪師說：『切。』楊大年說：『真行家，真行家。』禪師說：『放內翰二十柱杖。』楊大年拍著膝蓋說：『這裡是什麼地方？』禪師拍手說：『不得放過。』楊大年大笑。又問：『記得唐明禪師悟道的因緣嗎？』禪師說：『唐明禪師聽僧人問首山禪師佛法大意，首山禪師說：楚王城畔水東流。』楊大年說：『只是這樣，語意如何？』禪師說：『水上掛燈毬。』楊大年說：『這樣就辜負古人了。』禪師說：『內翰如果懷疑就另外參究。』楊大年說：『三腳蝦䗫跳上天。』禪師說：『任憑它跳。』楊大年於是又笑著在館舍齋飯中，日夜不停地質疑求證。因為聽到禪師以前的言行，恨相見太晚。楊大年（名億）入朝，見到駙馬都尉李公（李遵勖）說：『最近得到一位道人，真是西河獅子。』李公說：『我因為拘泥於文書，不能前去拜見，怎麼辦？』楊大年沉默不語，回去告訴禪師說：『李公是佛法中人，聽說您的道風遠播，很想見您一面，只是因為法度不允許他與侍從隨便交往。』禪師黎明時去拜見李公。李公翻閱名帖，讓侍童詢問。 （楊大年(Yang Danian)：北宋文學家，官至翰林學士；臨濟宗(Linji School)：禪宗五家之一；唐明嵩禪師(Tang Mingsong Chanshi)：禪宗僧人；首山(Shoushan)：禪宗僧人；李公(Li Gong)：李遵勖，北宋駙馬都尉）
【English Translation】 English version: At that time, the Chan master intended to stop him. Chan Master Zhao immediately covered his mouth. The Chan master then suddenly realized and said, 'From this, it is known that the Dharma of the Linji School (Linji School) transcends ordinary sentiments.' Thereupon, he served for seven years before bidding farewell and departing, relying on Chan Master Tang Mingsong (Tang Mingsong Chanshi). Chan Master Song said to him, 'Yang Danian (Yang Danian) (Yang Yi), the Academician of the Hanlin Academy, has profound insights and a firm and solid path to enlightenment; you must go and pay him a visit.' Thereupon, the Chan master went to visit Yang Danian. Yang Danian asked, 'Facing each other, we do not recognize each other; yet for a thousand miles, we share the same wind.' The Chan master said, 'Recently, I have received an invitation from the monastery.' Yang Danian said, 'Truly empty.' The Chan master said, 'I left Chan Master Tangming last month.' Yang Danian said, 'I regret asking you just now.' The Chan master said, 'A true expert.' Yang Danian then shouted. The Chan master said, 'Exactly.' Yang Danian shouted again. The Chan master drew a line with his hand. Yang Danian stuck out his tongue and said, 'Truly a dragon and elephant.' The Chan master said, 'What are you saying?' Yang Danian turned around and ordered another tea to be served, saying, 'It turns out we are one of our own.' The Chan master said, 'There is no need for that.' After a long while, he said again, 'What is the saying for the sake of the Venerable Yuan?' The Chan master said, 'Cut.' Yang Danian said, 'A true expert, a true expert.' The Chan master said, 'Release the Academician from twenty blows of the staff.' Yang Danian patted his knee and said, 'What place is this?' The Chan master clapped his hands and said, 'Do not let it go.' Yang Danian laughed loudly. He then asked, 'Do you remember the circumstances of Chan Master Tangming's enlightenment?' The Chan master said, 'Chan Master Tangming heard a monk ask Chan Master Shoushan (Shoushan) about the general meaning of the Buddha Dharma, and Chan Master Shoushan said: Beside the city of the King of Chu, the water flows eastward.' Yang Danian said, 'Just like that, what is the meaning of the words?' The Chan master said, 'Hanging a lantern ball on the water.' Yang Danian said, 'In that case, you would be letting down the ancients.' The Chan master said, 'If the Academician has doubts, then seek further inquiry.' Yang Danian said, 'A three-legged toad jumps to the sky.' The Chan master said, 'Let it jump as it pleases.' Yang Danian then laughed again in the guesthouse, constantly questioning and verifying day and night. Because he heard the Chan master's previous words and deeds, he regretted meeting him so late. Yang Danian (named Yi) entered the court and saw the駙馬都尉 Imperial Son-in-Law Commandant Li Gong (Li Gong) (Li Zunxu), saying, 'Recently, I have obtained a Daoist, truly a lion of the Western River.' Li Gong said, 'Because I am bound by documents, I cannot go to visit, what should I do?' Yang Danian remained silent and returned to tell the Chan master, 'Li Gong is a person of the Buddha Dharma, hearing that your Daoist reputation has spread far and wide, he very much wants to see you, but because the law does not allow him to associate with attendants casually.' The Chan master visited Li Gong at dawn. Li Gong read the visiting card and had a page ask about it. (Yang Danian (Yang Danian): A Northern Song Dynasty writer, who served as an Academician of the Hanlin Academy; Linji School (Linji School): One of the five houses of Chan Buddhism; Chan Master Tang Mingsong (Tang Mingsong Chanshi): A Chan Buddhist monk; Shoushan (Shoushan): A Chan Buddhist monk; Li Gong (Li Gong): Li Zunxu, the Imperial Son-in-Law Commandant of the Northern Song Dynasty)
曰。道得即與上座相見。師曰。今日特來相著。又令童子曰。碑文刊白字。當道種青松師曰。不因今日節。餘日定難逢。童子又出曰。都尉言與么則與上座相見去也。師曰。腳頭腳底。李公乃出。坐定問曰。我聞西河有金毛獅子是否。師曰。甚麼處得此訊息。李公便喝。師曰野犴鳴。李公又喝。師曰恰是。李公大笑。既辭去問臨行一句。師曰。好將息。李公曰。何異諸方。師曰。都尉又作么生。曰放上座二十柱杖。師曰。專為流通。李公又喝。師曰瞎。李公曰好去。師曰諾諾。自是往來楊李之門。以法為友。久之辭還河東。大年曰。有一語寄唐明。師明月照見夜行人。大年曰。卻不相當。師曰。更深猶自可。午後更愁人。大年曰。開寶寺前金剛。近日因什麼汗出。師曰知。大年曰。上座臨行豈無為人句。師曰。重疊關山路。大年曰。與么則隨上座去也。師作噓聲。大年曰。真獅子兒。師還唐明(唐明即太原路承天院三交智嵩禪師也。嗣首山念)。李公遣兩僧訊師。師于書尾畫雙足寫求僧名以寄之。李公作偈曰。黑尾千里余。全槨示雙趺。人天渾莫測。珍重赤鬚鬍。師時以母老南歸至瑞州(今江西也)。首眾于洞山聰禪師會中。依止三年。先是汾陽曰。我遍參雪門兒孫。特以未見聰為恨。師故依止焉游仰山。袁州太守黃
【現代漢語翻譯】 （李都尉）說：『如果說得對，就與上座相見。』 禪師說：『今日特來相見。』 又令童子說：『碑文刊刻白字，當道種植青松。』 禪師說：『不因今日佳節，其餘日子定難相逢。』 童子又出來說：『都尉說，如果這樣，就與上座相見去吧。』 禪師說：『腳頭腳底。』 李都尉於是出來，坐定后問道：『我聽說西河有金毛獅子，是否屬實？』 禪師說：『從哪裡得到這個訊息？』 李都尉便喝一聲。 禪師說：『野犴鳴叫。』 李都尉又喝一聲。 禪師說：『恰是。』 李都尉大笑。 既辭別要走，問臨別一句。 禪師說：『好好將息。』 李都尉說：『這與各處有什麼不同？』 禪師說：『都尉又想怎麼樣？』 （李都尉）說：『放上座二十柱杖。』 禪師說：『專門爲了流通佛法。』 李都尉又喝一聲。 禪師說：『瞎。』 李都尉說：『好走。』 禪師說：『諾諾。』 自此以後，（禪師）往來於楊家和李家，以佛法為友。 很久之後，（禪師）辭別返回河東。 大年說：『有一句話寄給唐明（唐明，即太原路承天院三交智嵩禪師）。』 禪師說：『明月照見夜行人。』 大年說：『卻不相當。』 禪師說：『更深猶自可，午後更愁人。』 大年說：『開寶寺前的金剛，近日因什麼汗出？』 禪師說：『知道。』 大年說：『上座臨行，難道沒有為人開示的句子嗎？』 禪師說：『重疊關山路。』 大年說：『如果這樣，就跟隨上座去了。』 禪師作噓聲。 大年說：『真獅子兒。』 禪師回到唐明（唐明即太原路承天院三交智嵩禪師，是首山唸的嗣法弟子）。 李都尉派遣兩個僧人問候禪師。 禪師在書信末尾畫上雙足，寫上所求僧人的名字寄給李都尉。 李都尉作偈說：『黑尾千里余，全槨示雙趺。人天渾莫測，珍重赤鬚鬍。』 禪師當時因為母親年老，南歸到達瑞州（今江西）。 在洞山聰禪師的會中擔任首座，依止三年。 先是汾陽（汾陽善昭禪師）說：『我遍參雪門（雪峰義存）的兒孫，特別遺憾沒有見到聰禪師。』 禪師因此依止他，遊歷仰山。 袁州太守黃
【English Translation】 (Prefect Li) said, 'If you can answer correctly, I will meet with the High Seat (referring to the Zen master).' The Master said, 'I have come specifically to meet you today.' He then instructed a young attendant to say, 'Engrave white characters on the stele, and plant green pines along the road.' The Master said, 'If not for today's festival, such an encounter would be difficult to come by on other days.' The attendant came out again and said, 'The Prefect says, if that's the case, then let's go meet with the High Seat.' The Master said, 'Foot to head, head to foot.' Prefect Li then came out, sat down, and asked, 'I have heard that there is a golden-haired lion in Xihe, is this true?' The Master said, 'Where did you get this information?' Prefect Li then shouted. The Master said, 'A wild jackal is howling.' Prefect Li shouted again. The Master said, 'Exactly.' Prefect Li laughed loudly. As he was about to leave, he asked for a parting word. The Master said, 'Take good care of yourself.' Prefect Li said, 'How is this different from other places?' The Master said, 'What else does the Prefect want?' (Prefect Li) said, 'Give the High Seat twenty blows of the staff.' The Master said, 'Specifically for the propagation of the Dharma.' Prefect Li shouted again. The Master said, 'Blind.' Prefect Li said, 'Farewell.' The Master said, 'Yes, yes.' From then on, (the Master) frequented the Yang and Li families, befriending them through the Dharma. After a long time, (the Master) bid farewell and returned to Hedong. Danian said, 'I have a word to send to Tangming (Tangming, namely Zen Master Zhicong of Sanjiao, Chengtian Monastery, Taiyuan Road).' The Master said, 'The bright moon illuminates the night traveler.' Danian said, 'That's not quite right.' The Master said, 'Deeper night is still acceptable, but the afternoon is even more worrying.' Danian said, 'The Vajra in front of Kaibao Temple, why has he been sweating lately?' The Master said, 'I know.' Danian said, 'As the High Seat is about to leave, do you not have a verse to enlighten others?' The Master said, 'Overlapping mountain passes.' Danian said, 'If that's the case, then I will follow the High Seat.' The Master made a 'hush' sound. Danian said, 'A true lion cub.' The Master returned to Tangming (Tangming, namely Zen Master Zhicong of Sanjiao, Chengtian Monastery, Taiyuan Road, who was a Dharma heir of Shoushan Nian). Prefect Li sent two monks to inquire after the Master. The Master drew two feet at the end of the letter and wrote the name of the monk he was seeking to send to Prefect Li. Prefect Li composed a verse saying, 'Black tail over a thousand miles, the complete coffin shows two feet. Humans and gods are completely unfathomable, cherish the red-bearded Hu.' At that time, the Master, due to his elderly mother, returned south to Ruizhou (now Jiangxi). He served as the head of the assembly in Zen Master Cong of Dongshan's gathering, relying on him for three years. Previously, Fenyang (Zen Master Shanzhao of Fenyang) said, 'I have visited all the descendants of the Snow Gate (Xuefeng Yicun), and I especially regret not having met Zen Master Cong.' Therefore, the Master relied on him and traveled to Yangshan. Prefect Huang of Yuanzhou
宗且請住南源山廣利寺。遷潭州道吾。移住石霜山崇勝寺。遷南嶽莊嚴寺移潭州興化寺。寶元元年附馬都尉李公遵勖遣使邀師曰。海內法友惟師與楊大年耳。大年棄我而先仆年來衰落忍死以一見。師乃東下至京師。見李公月餘。公畫一圓相書偈遺師曰。世界無依。山河匪礙。大海微塵。須彌納芥。拈起幞頭。解下腰帶。若覓死生。問取皮袋。師曰。如何是本來佛性。公曰。今日熱如昨日隨聲便問師臨行一句作么生。師曰。本來無掛礙。隨處任方圓。公曰。晚來睏倦更不答話。師曰。無佛處作佛。公於是泊然而逝。仁宗皇帝聞都尉之化與師問答。嘉嘆久之。師臨壙而別。有旨賜師官舟南歸。至是康定元年正月五日師人寂。世壽五十四歲僧臘三十二夏。銘行實于興化寺。塔全身於石霜山。師嗣汾陽昭。臨濟六世也。嗣師者分宗。曰黃龍南楊岐會(續登錄僧寶傳)。
瑯玡 滁州瑯玡山(今淮東道)廣照禪師。名慧覺。西洛人也。弱冠扶父衡陽太守柩歸洛。過澧州藥山古寺。宛若宿契。緣此出家。既得度遊方參學。得法汾陽。應緣滁水。與明州雪竇顯禪師(雲門宗派)同時唱道。四方謂之二甘露門。逮今淮南遺化如在。師嗣汾陽昭禪師(續燈錄)。辛巳 慶曆元年 大契丹 重熙九年 西夏
湖州凈覺法師仁
【現代漢語翻譯】 現代漢語譯本： 宗且禪師應邀前往南源山廣利寺居住。后遷至潭州道吾。又移住石霜山崇勝寺。之後遷至南嶽莊嚴寺，再移至潭州興化寺。寶元元年，駙馬都尉李公遵勖派遣使者邀請宗且禪師，說：『海內佛法之友，只有禪師您與楊大年。大年已經離我而去，先我而逝，我近年來衰老，忍著病痛希望能見您一面。』於是宗且禪師向東前往京師。與李公相見月餘。李公畫了一個圓相，寫了一首偈語留給禪師，說：『世界沒有依靠，山河不能阻礙。大海如同微塵，須彌山能容納芥子。拿起頭巾，解下腰帶。如果尋找生死，就去問這個皮囊。』禪師問：『如何是本來佛性？』李公說：『今日熱得如同昨日。』隨即問禪師臨行時要說的一句話是什麼。禪師說：『本來就沒有掛礙，隨處都可以是圓滿。』李公說：『晚來睏倦，不再回答。』禪師說：『沒有佛的地方就作佛。』於是李公安詳地去世了。仁宗皇帝聽聞都尉的化身與禪師的問答，讚歎了很久。禪師臨終告別。有皇帝的旨意賜予禪師官船，讓他南歸。到了康定元年正月五日，禪師圓寂。世壽五十四歲，僧臘三十二年。銘刻他的行實于興化寺，全身舍利塔建於石霜山。禪師是汾陽昭（Fenyang Zhao）的法嗣，臨濟宗（Linji school）第六代傳人。他的嗣法弟子有分宗，即黃龍南（Huanglong Nan）、楊岐會（Yangqi Hui）。（續登錄僧寶傳） 瑯玡（Langya）：滁州瑯玡山（滁州瑯玡山，今淮東道）廣照禪師，名慧覺。是西洛人。弱冠之年扶著父親衡陽太守的棺柩返回洛陽。經過澧州藥山古寺時，感覺如同前世的約定。因此出家。出家后遊歷四方參學，得法于汾陽。應緣于滁水。與明州雪竇顯禪師（雪竇顯禪師，雲門宗派）同時弘揚佛法。四方之人稱他們為二甘露門。直到如今，淮南一帶還留有他們的教化。禪師是汾陽昭禪師（汾陽昭禪師）的法嗣。（續燈錄）。辛巳（Xin Si）：慶曆元年（Qingli first year），大契丹（Great Khitan）：重熙九年（Chongxi ninth year），西夏（Western Xia）。 湖州凈覺法師仁（Huzhou Jingjue Dharma Master Ren）
【English Translation】 English version: Zen Master Zongqie was invited to reside at Guangli Temple on Nanyuan Mountain. Later, he moved to Daowu in Tanzhou. Then, he moved to Chongsheng Temple on Shishuang Mountain. After that, he moved to Zhuangyan Temple on Nanyue Mountain, and then to Xinghua Temple in Tanzhou. In the first year of Baoyuan, Imperial Son-in-Law and Military Commissioner Li Gong Zunxu sent an envoy to invite Zen Master Zongqie, saying, 'Among the Dharma friends in the country, only you and Yang Danian remain. Danian has left me and passed away before me. I have been declining in recent years, enduring illness in the hope of seeing you once.' Therefore, Zen Master Zongqie went east to the capital. He met with Li Gong for more than a month. Li Gong drew a circle and wrote a verse to leave to the Zen Master, saying, 'The world has no reliance, mountains and rivers cannot obstruct. The great ocean is like a speck of dust, Mount Sumeru can contain a mustard seed. Pick up the headscarf, untie the belt. If you seek life and death, ask this skin bag.' The Zen Master asked, 'What is the original Buddha-nature?' Li Gong said, 'Today is as hot as yesterday.' Then he asked the Zen Master what he would say as he was about to leave. The Zen Master said, 'Originally there are no attachments, everywhere can be perfect.' Li Gong said, 'I am tired tonight and will not answer any more questions.' The Zen Master said, 'Where there is no Buddha, be a Buddha.' Thereupon, Li Gong passed away peacefully. Emperor Renzong heard of the Military Commissioner's transformation and the Zen Master's answers, and praised them for a long time. The Zen Master bid farewell at the grave. There was an imperial decree granting the Zen Master an official boat to return south. On the fifth day of the first month of the first year of Kangding, the Zen Master passed away. He was fifty-four years old, with thirty-two years as a monk. His deeds were inscribed at Xinghua Temple, and his complete body stupa was built on Shishuang Mountain. The Zen Master was a Dharma heir of Fenyang Zhao (汾陽昭), the sixth generation of the Linji school (臨濟宗). His Dharma heirs included those who founded sects, namely Huanglong Nan (黃龍南) and Yangqi Hui (楊岐會). (Continued Records of the Sangha Treasures) Langya (瑯玡): Zen Master Guangzhao of Langya Mountain (瑯玡山, now Huaidong Circuit) in Chuzhou, named Huijue, was from Xiluo. In his youth, he escorted his father, the Prefect of Hengyang, back to Luoyang with his coffin. When passing the ancient Yaoshan Temple in Lizhou, he felt as if it were a past life agreement. Therefore, he left home. After leaving home, he traveled around to study, obtaining the Dharma from Fenyang. He responded to the opportunity at Chushui. He and Zen Master Xuedou Xian (雪竇顯禪師) of Mingzhou (Yunmen school 雲門宗派) propagated the Dharma at the same time. People from all directions called them the Two Dew Gates. Even now, their teachings remain in the Huainan area. The Zen Master was a Dharma heir of Zen Master Fenyang Zhao (汾陽昭禪師). (Continued Records of the Lamp). Xin Si (辛巳): The first year of Qingli (慶曆元年), Great Khitan (大契丹): The ninth year of Chongxi (重熙九年), Western Xia (西夏). Dharma Master Ren of Jingjue Temple in Huzhou (湖州淨覺法師仁)
岳撰楞嚴經集解十卷說題一卷熏聞記五卷。翰林侍讀學士知制誥胡宿序之曰。室中千燈。多光互入。堂下六樂。正聲相宣。鼓吹妙經。藻火圓教。法施豈方法哉。師英宗治平元年三月二十四日入寂。葬全身何山(本傳)。壬午 慶曆二年 大契丹 重熙十年 西夏 癸未 慶曆三年 大契丹 重熙十一年 西夏來宋請和
西夏趙元昊。夏四月遣使來宋稱臣請和。又復遣使稱男不稱臣。但稱臣于契丹(宋鑒)。
譯經院朝散大夫試鴻臚卿光梵大師惟凈見執政裁省譯經之務。預自奏疏乞罷。帝曰。三聖崇奉朕而敢罷。且琛貢所籍名件皆異域文字。非鴻臚誰識不允。未幾御史中丞孔道輔等果乞罷譯館。帝出凈疏示之。道輔之論遂止(湘山錄)。
御贊佛牙 夏旱損稼。六月詔迎相國寺佛牙禱于禁中。隨時大雨。其佛牙舍利。祖宗御封。帝手啟之。灌以海上薔薇水。得舍利一顆。五色光發。帝貯以琉璃瓶。制贊曰三皇掩質皆歸土。五帝潛形已化塵。夫子域中稱至聖。老君世上亦言真埋軀。只見空遺冢。
何處將身示後人。惟有吾師金骨在。曾經百鍊(太宗試以烈火)色長新。以七寶莊嚴金盠貯之。藉以白㲲。覆以瓔珞龍鳳之衣。供養逾月。造金殿四門以象天宮而歸之。詳見翰林知制誥王圭三朝御贊
佛牙舍利序(寺記)。甲申 慶曆四年 大契丹 重熙十二年 西夏 宋冊趙元昊為國主
十二月宋冊元昊為夏國主歲賜銀絹二十三萬元昊更名囊霄(宋鑒)。乙酉 慶曆五年 大契丹 重熙十三年 西夏
歐陽公修自諫院除河北都轉運使。左遷滁州。游廬山東林圓通寺。遇祖印禪師居訥。談論大教。折中儒佛。與韓文公見大顛相類(歐陽外傳)。丙戌 慶曆六年 大契丹 重熙十四年 西夏
楊歧 袁州楊歧山禪師。名方會。郡之宜春冷氏子。弱冠至瑞州九峰。恍若舊遊。遂投師剃落。每閱經心融神會。參慈明圓禪師。圓自南源遷道吾赴石霜。師皆佐之總院務。依之雖久然未有省發。每咨參圓曰。庫司事繁且去。他日又參。圓曰。監寺異時兒孫遍天下在。何用忙為。圓適出雨忽作。師偵之小徑搊住曰。這老漢今日須與我說不說我便打。圓曰。監寺知是般事便休。語未卒師大悟。即拜于泥途。來日具威儀詣方丈禮謝。圓呵曰。未在師自是契會。辭歸九峰。道俗迎居楊岐。至是遷云蓋示寂焉。皇祐元年建塔于本山。嗣慈明(五燈會元)。丁亥 慶曆七年 大契丹 重熙十五年 西夏
貝州王則反。則元隸宣殷軍小校。以妖術惑衆。據貝州僭號東平王。國曰安陽。改年號曰德勝。尋滅之
【現代漢語翻譯】 現代漢語譯本：佛牙舍利序（寺記）。甲申年，相當於慶曆四年，大契丹重熙十二年，西夏，宋朝冊封趙元昊為國主。 十二月，宋朝冊封元昊為夏國主，每年賜予銀絹二十三萬，元昊改名為囊霄（見《宋鑒》）。乙酉年，相當於慶曆五年，大契丹重熙十三年，西夏。 歐陽修從諫院被調出，擔任河北都轉運使。后被貶到滁州。遊覽廬山東林圓通寺時，遇到祖印禪師居訥，兩人談論佛教大義，調和儒家和佛教的觀點，與韓愈見到大顛的情形相似（見《歐陽外傳》）。丙戌年，相當於慶曆六年，大契丹重熙十四年，西夏。 楊歧（地名，袁州楊歧山），袁州楊歧山禪師，名叫方會，是郡里宜春冷氏的兒子。年輕時到瑞州九峰，感覺好像故地重遊，於是拜師剃度。每次閱讀佛經都能心領神會。參拜慈明圓禪師。慈明從南源遷到道吾，又到石霜，方會都輔佐他處理總院事務。雖然跟隨慈明很久，但一直沒有領悟。每次請教，慈明都說：『庫司事務繁忙，先去忙吧。』改天又去請教，慈明說：『監寺將來兒孫遍天下，何必急於一時呢？』有一次慈明外出，突然下雨，方會在小路上攔住他，說：『你這老漢今天必須跟我說清楚，不說我就打你。』慈明說：『監寺知道是這件事就行了。』話還沒說完，方會就大悟，立刻跪拜在泥濘的路上。第二天，穿戴整齊到方丈室禮拜感謝。慈明呵斥道：『還沒到時候，你自己領悟的。』方會辭別后回到九峰，僧俗都迎接他到楊歧居住。到這裡后遷到云蓋寺圓寂。皇祐元年在本山建塔。是慈明的繼承人（見《五燈會元》）。丁亥年，相當於慶曆七年，大契丹重熙十五年，西夏。 貝州王則（人名）反叛。王則原是隸屬於宣毅軍的小校，用妖術迷惑眾人，佔據貝州，僭稱東平王，國號為安陽，改年號為德勝。不久就被平定了。
【English Translation】 English version: Preface to the Buddha's Tooth Relic (Temple Record). The year Jia-Shen corresponds to the fourth year of Qingli, the twelfth year of Chongxi of the Great Khitan, and the year when the Song Dynasty recognized Zhao Yuanhao as the ruler of Western Xia. In the twelfth month, the Song Dynasty recognized Yuanhao as the ruler of the Xia state, granting him 230,000 units of silver and silk annually. Yuanhao changed his name to Nangxiao (as recorded in the 'Song Jian'). The year Yi-You corresponds to the fifth year of Qingli, the thirteenth year of Chongxi of the Great Khitan, and the year of Western Xia. Ouyang Xiu was transferred from the Admonishment Office to serve as the Transportation Commissioner of Hebei. Later, he was demoted to Chuzhou. While visiting the Yuangtong Temple of Donglin Temple on Mount Lu, he met Zen Master Zuyin Ju Ne. They discussed the profound principles of Buddhism, harmonizing Confucian and Buddhist viewpoints, similar to the encounter between Han Yu and Da Dian (as described in 'Ouyang's Unofficial Biography'). The year Bing-Xu corresponds to the sixth year of Qingli, the fourteenth year of Chongxi of the Great Khitan, and the year of Western Xia. Yangqi (place name, Yangqi Mountain in Yuanzhou), the Zen Master of Yangqi Mountain in Yuanzhou, named Fanghui, was the son of the Leng family of Yichun in the prefecture. When he was young, he went to Jiufeng in Ruizhou and felt as if he had returned to a familiar place, so he became a monk. Every time he read the scriptures, he understood them profoundly. He visited Zen Master Ciming Yuan. Ciming moved from Nanyuan to Daowu, and then to Shishuang, and Fanghui assisted him in managing the affairs of the main monastery. Although he had been with Ciming for a long time, he had not yet attained enlightenment. Every time he asked for guidance, Ciming would say, 'The affairs of the treasury are busy, go take care of them first.' Another day he went to ask again, Ciming said, 'The supervisor will have descendants all over the world in the future, why rush?' Once, when Ciming went out, it suddenly rained. Fanghui stopped him on a small path and said, 'You old man must explain it to me today, or I will hit you.' Ciming said, 'The supervisor knows that this is the matter.' Before he finished speaking, Fanghui had a great enlightenment and immediately knelt down in the muddy road. The next day, he dressed formally and went to the abbot's room to pay his respects and express his gratitude. Ciming scolded, 'It's not the time yet, you realized it yourself.' Fanghui bid farewell and returned to Jiufeng, where monks and laypeople welcomed him to live in Yangqi. After this, he moved to Yungai Temple and passed away. In the first year of Huangyou, a pagoda was built on the mountain. He was the successor of Ciming (as recorded in the 'Wudeng Huiyuan'). The year Ding-Hai corresponds to the seventh year of Qingli, the fifteenth year of Chongxi of the Great Khitan, and the year of Western Xia. Wang Ze (person's name) rebelled in Beizhou. Wang Ze was originally a junior officer attached to the Xuanyi Army. He used sorcery to deceive the people, occupied Beizhou, and proclaimed himself the King of Dongping, naming his state Anyang and changing the reign title to Desheng. He was soon suppressed.
(長編)。戊子 慶曆八年 大契丹 重熙十六年 西夏 己丑 皇祐元年 大契丹 重熙十七年 西夏
汴京自周朝毀寺。太祖建隆間復興。兩街止是南山律部慈恩賢首疏鈔義學而已。士大夫聰明超軼者。皆厭聞名相因果。而天臺止觀達磨禪宗未行也。淳化(太宗年號)以來。四明尊者知禮。天竺懺主遵式。行道東南。而觀心宗眼照耿天下。翰林楊億晁迥首發明之。至是內侍李允寧奏施汴宅一區創興禪席。帝賜額曰十方凈因禪院。帝留意空宗。下三省定議。召有道者住持。歐陽公修陳公師孟奏請廬山圓通寺居訥允寧。親自馳詔下江州。訥稱目疾不起。常益敬重聽舉自代。訥乃以懷璉應詔(僧寶傳)。
江西湖東道江州路廬山圓通禪寺禪師。名居訥。梓州東川蹇氏子。生而英偉。讀書過目成誦。年十一出家。十七試法華經。得度成業講肆。會禪者南迴勉其參請。於是遍歷荊楚間迄無所得。至襄州榮禪師處。密契心要。留止十年游廬山。道望日重。南康守程師孟請住歸宗遷圓通。至是凈因詔之不起。舉懷璉以自代。天下賢訥為知人。既老休居寶積巖。神宗熙寧四年二月八日無疾端坐而逝。壽六十二。臘四十五。塔于巖塢。師禪坐。初叉手自如。至中夜漸升至膺。侍僧每侯之以待曉色。師嗣襄州子榮禪師。
【現代漢語翻譯】 現代漢語譯本： （長編）。戊子年，即慶曆八年，對應大契丹的重熙十六年，西夏紀年。 己丑年，即皇祐元年，對應大契丹的重熙十七年，西夏紀年。
汴京（今河南開封）自從周朝毀壞寺廟后，太祖（趙匡胤）在建隆年間（宋太祖年號）復興佛教。當時兩街（指汴京的街道）流行的只是南山律宗、慈恩宗（唯識宗）和賢首宗（華嚴宗）的疏鈔義學。士大夫中聰明超群的人，都厭倦聽聞名相因果之類的學說，而天臺止觀和達磨禪宗尚未流行。 淳化（宋太宗年號）以來，四明尊者知禮（天臺宗僧人）和天竺懺主遵式（天臺宗僧人）在東南地區弘揚佛法，觀心宗的宗風照亮天下。翰林學士楊億和晁迥率先提倡。到這時，內侍（宦官）李允寧奏請獻出汴京的一處宅院，建立禪宗寺院，皇帝賜額為『十方凈因禪院』。皇帝留意于空宗（禪宗），下令三省商議，召請有道高僧擔任住持。歐陽修和陳師孟奏請廬山圓通寺的居訥（禪師），李允寧親自奉詔前往江州。居訥稱自己眼疾發作，未能應詔，但他一向敬重常益，推薦他代替自己。於是居訥推薦懷璉（禪師）應詔。
江西湖東道江州路廬山圓通禪寺的禪師，名叫居訥，是梓州東川蹇氏之子。他天生英俊偉岸，讀書過目不忘。十一歲出家，十七歲參加法華經的考試，獲得度牒，成為精通經論的僧人。後來遇到禪宗僧人從南方回來，勸他參禪請益，於是他遊歷荊楚一帶，卻一無所得。到達襄州榮禪師處，才秘密地領悟了禪宗的心要。他在榮禪師處住了十年，然後遊歷廬山，聲望日益隆盛。南康太守程師孟請他住持歸宗寺，後來又遷往圓通寺。到這時，凈因禪院奉詔請他擔任住持，但他沒有應詔，推薦懷璉代替自己。天下人都認為居訥很會識人。晚年隱居在寶積巖。神宗熙寧四年二月八日，無疾而終，端坐而逝，享年六十二歲，僧臘四十五年。塔葬在巖塢。居訥禪師禪坐時，起初雙手自然地交叉，到半夜漸漸抬高到胸前。侍者每天都在一旁等候，直到天亮。居訥禪師是襄州子榮禪師的法嗣。
【English Translation】 English version: (Long Compilation). The year Wuzi corresponds to the eighth year of Qingli, the sixteenth year of Chongxi of the Great Khitan, and the Xixia era. The year Jichou corresponds to the first year of Huangyou, the seventeenth year of Chongxi of the Great Khitan, and the Xixia era.
Bianjing (present-day Kaifeng, Henan) had its temples destroyed during the Zhou dynasty. Emperor Taizu (Zhao Kuangyin) revived Buddhism during the Jianlong era (reign title of Emperor Taizu of Song). At that time, only the Vinaya School of Nanshan, the Ci'en School (Yogacara), and the Shouchou School (Huayan) with their commentaries and studies were popular in the streets of Bianjing. The exceptionally intelligent scholar-officials were tired of hearing about doctrines like nominal appearances and karma, while the Tiantai Zhiguan and the Dharma Zen School had not yet become prevalent. Since the Chunhua era (reign title of Emperor Taizong of Song), Venerable Zhili of Siming (Tiantai monk) and Repentance Master Zunshi of Tianzhu (Tiantai monk) propagated Buddhism in the southeast, and the style of the Guān Xīn School illuminated the world. Hanlin Academicians Yang Yi and Chao Jiong took the lead in advocating it. At this time, the eunuch Li Yunning requested to donate a residence in Bianjing to establish a Zen monastery, and the emperor bestowed the name 'Ten Directions Pure Cause Zen Monastery'. The emperor paid attention to the Empty School (Zen), ordered the Three Departments to discuss it, and summoned virtuous monks to serve as abbot. Ouyang Xiu and Chen Shimeng requested Ju Ne (Zen Master) of Yuántōng Monastery on Mount Lu to take the position, and Li Yunning personally went to Jiangzhou with the imperial decree. Ju Ne claimed to have an eye ailment and could not accept the summons, but he always respected Chang Yi and recommended him to take his place. Thus, Ju Ne recommended Huai Lian (Zen Master) to accept the summons.
The Zen Master of Yuántōng Monastery on Mount Lu in Jiangzhou Road, Hudong Circuit, Jiangxi, was named Ju Ne, son of the Jian family of Dongchuan, Zizhou. He was born handsome and extraordinary, and could memorize what he read. He left home at the age of eleven, and at the age of seventeen, he took the examination on the Lotus Sutra, obtained ordination, and became a monk proficient in scriptures and treatises. Later, he met Zen monks returning from the south who encouraged him to study Zen, so he traveled around Jingchu, but gained nothing. When he arrived at Zen Master Rong of Xiangzhou, he secretly realized the essence of Zen. He stayed with Zen Master Rong for ten years, and then traveled to Mount Lu, where his reputation grew daily. Prefect Cheng Shimeng of Nankang invited him to reside at Guizong Monastery, and later moved to Yuántōng Monastery. At this time, the Pure Cause Zen Monastery was summoned to invite him to serve as abbot, but he did not accept the summons, and recommended Huai Lian to take his place. Everyone in the world thought that Ju Ne was good at recognizing people. In his later years, he lived in seclusion at Baoji Rock. On the eighth day of the second month of the fourth year of Xining during the reign of Emperor Shenzong, he passed away without illness, sitting upright, at the age of sixty-two, with forty-five years of monastic life. His stupa was built at Yanwu. When Zen Master Ju Ne meditated, he initially crossed his hands naturally, but by midnight they gradually rose to his chest. The attendant waited by his side every day until dawn. Zen Master Ju Ne was a Dharma heir of Zen Master Zirong of Xiangzhou.
榮嗣智門祚。祚嗣香林遠遠嗣雲門偃禪師(僧寶傳)。庚寅 皇祐二年 大契丹 重熙十八年 西夏
大覺璉 禪師。名懷璉。福建道漳州龍溪陳氏子。齠齔出家。丱角圓頂。篤志學道即慕參尋。造泐潭法席投機承印可。事之十餘年。游廬山掌訥禪師記室于圓通院。皇祐元年詔圓通居訥禪師住持左街十方凈因禪院。訥舉師代己。至是庚寅二月十九日。召對化城殿。問佛法大意。奏對稱旨。賜號大覺禪師。齋畢傳宣。效南方禪林儀範開堂演法。又宣左街副僧錄慈雲大師清滿。啟白偈曰。帝苑春回。皇家會啟。萬乘既臨于舜殿。兩街獲奉于堯眉。爰當和煦之辰。正是闡揚之日。宣談祖道。上副宸衷。問答罷乃曰。古佛堂中曾無異說。流通句內誠有多談。得之者妙用無虧。失之者觸途成滯。所以溪山云月處處同風。水鳥樹林頭頭顯道。若向迦葉門下。直得堯風浩蕩舜日高明。野老謳歌漁人鼓舞。當此之時純樂無為之化。焉知有恁么事。皇情大悅。后遣中使問曰。才去豎拂。人立難當。師即以頌回進曰。有節非於竹。三星繞月宮。一人居日下。弗與眾人同。帝覽大悅。詔入對便殿賜羅扇。御題元寂頌于上。帝與師問答詩頌書以賜之凡十有七篇。至和二年三月。師乞老山居。進頌曰。六載都唱祖機。兩曾金殿奉天威。青
【現代漢語翻譯】 現代漢語譯本 榮嗣智門祚（榮：興盛；嗣：繼承；智門祚：智門光祚禪師的法脈）。祚嗣香林遠遠嗣雲門偃禪師(僧寶傳)（祚：智門光祚禪師；香林：香林澄遠禪師；遠遠嗣雲門偃禪師：遠遠地繼承了雲門文偃禪師的法脈，出自《僧寶傳》）。庚寅（庚寅年）皇祐二年（宋仁宗的年號）大契丹（遼國）重熙十八年（遼興宗的年號）西夏（西夏國）。
大覺璉（大覺懷璉禪師）禪師。名懷璉（法名懷璉）。福建道漳州龍溪陳氏子（福建漳州龍溪人，俗姓陳）。齠齔出家（年幼時就出家）。丱角圓頂（指童年時期就剃度出家）。篤志學道即慕參尋（立志學習佛法，喜歡參訪名師）。造泐潭法席投機承印可（到泐潭的道場，因機緣相合而得到印可）。事之十餘年（侍奉了十多年）。游廬山掌訥禪師記室于圓通院（在廬山圓通院擔任掌訥禪師的書記）。皇祐元年詔圓通居訥禪師住持左街十方凈因禪院（皇祐元年，皇帝下詔讓圓通居訥禪師主持左街十方凈因禪院）。訥舉師代己（居訥禪師推薦懷璉禪師代替自己）。至是庚寅二月十九日（到了庚寅年二月十九日）。召對化城殿（皇帝在化城殿召見懷璉禪師）。問佛法大意（詢問佛法的要義）。奏對稱旨（懷璉禪師的回答符合皇帝的心意）。賜號大覺禪師（皇帝賜予『大覺禪師』的稱號）。齋畢傳宣（齋飯完畢后，傳旨宣佈）。效南方禪林儀範開堂演法（效仿南方禪林的儀軌開堂說法）。又宣左街副僧錄慈雲大師清滿（又宣召左街副僧錄慈雲大師清滿）。啟白偈曰（清滿大師作啟白偈說）：帝苑春回（皇宮裡春回大地）。皇家會啟（皇家法會開啟）。萬乘既臨于舜殿（皇帝親臨舜殿）。兩街獲奉于堯眉（兩街百姓有幸瞻仰皇帝的聖顏）。爰當和煦之辰（正當溫暖和煦的時節）。正是闡揚之日（正是闡揚佛法的日子）。宣談祖道（宣揚祖師的道法）。上副宸衷（上能符合皇帝的心意）。問答罷乃曰（問答完畢后，懷璉禪師說）：古佛堂中曾無異說（古佛堂中從來沒有不同的說法）。流通句內誠有多談（流通的語句中確實有很多談論）。得之者妙用無虧（領悟的人，其妙用不會有虧損）。失之者觸途成滯（迷失的人，處處都會成為障礙）。所以溪山云月處處同風（所以溪山云月，處處都是一樣的風光）。水鳥樹林頭頭顯道（水鳥樹林，處處都顯現著真理）。若向迦葉門下（如果向迦葉尊者的門下）。直得堯風浩蕩舜日高明（就能得到堯帝的風範浩蕩，舜帝的光輝高明）。野老謳歌漁人鼓舞（鄉野老人歌唱，漁人敲鼓起舞）。當此之時純樂無為之化（在這個時候，純粹是快樂無為的教化）。焉知有恁么事（哪裡知道有這樣的事情）。皇情大悅（皇帝非常高興）。后遣中使問曰（後來派遣內侍問道）：才去豎拂（剛剛放下拂塵）。人立難當（人們難以抵擋）。師即以頌回進曰（懷璉禪師就用頌回覆說）：有節非於竹（有節操卻不是竹子）。三星繞月宮（三星圍繞著月宮）。一人居日下（一人居住在太陽下）。弗與眾人同（不與眾人相同）。帝覽大悅（皇帝看了非常高興）。詔入對便殿賜羅扇（下詔讓懷璉禪師進入便殿對答，賜予羅扇）。御題元寂頌于上（皇帝在羅扇上題寫了元寂頌）。帝與師問答詩頌書以賜之凡十有七篇（皇帝與懷璉禪師問答的詩頌以及御書賜予懷璉禪師，總共有十七篇）。至和二年三月（至和二年三月）。師乞老山居（懷璉禪師請求告老還鄉，隱居山林）。進頌曰（進獻頌詞說）：六載都唱祖機（六年來都在宣揚祖師的禪機）。兩曾金殿奉天威（兩次在金殿上侍奉天子的威嚴）。青
【English Translation】 English version Rong succeeded Zhimenzuo (Rong: flourishing; succeeded: inheriting; Zhimenzuo: the Dharma lineage of Zen Master Zhimeng Guangzuo). Zuo succeeded Xianglin, distantly succeeding Zen Master Yunmen Yan (Sengbao Zhuan) (Zuo: Zen Master Zhimeng Guangzuo; Xianglin: Zen Master Xianglin Chengyuan; distantly succeeding Zen Master Yunmen Yan: distantly inherited the Dharma lineage of Zen Master Yunmen Wenyan, from 'Sengbao Zhuan'). Gengyin (year Gengyin) the second year of Huangyou (reign title of Emperor Renzong of Song Dynasty) Great Khitan (Liao Dynasty) the eighteenth year of Chongxi (reign title of Emperor Xingzong of Liao Dynasty) Western Xia (Western Xia Dynasty).
Zen Master Dajue Lian (Zen Master Dajue Huailian). Named Huailian (Dharma name Huailian). A son of the Chen family from Longxi, Zhangzhou, Fujian Province (a native of Longxi, Zhangzhou, Fujian, with the surname Chen). Became a monk in his childhood (became a monk at a young age). Shaved his head in his youth (referring to being ordained as a monk in childhood). Determined to study the Dharma and admired seeking teachers (determined to study Buddhism and liked to visit famous teachers). Visited the Dharma seat of Letan and was approved due to his aptitude (went to Letan's monastery and was approved because of his affinity). Served him for more than ten years (served him for more than ten years). Traveled to Mount Lu and served as the secretary of Zen Master Ne at Yuatong Monastery (served as the secretary of Zen Master Ne at Yuatong Monastery on Mount Lu). In the first year of Huangyou, an edict ordered Zen Master Yuatong Ju Ne to reside at the Shifang Jingyin Zen Monastery on Zuojie (In the first year of Huangyou, the emperor ordered Zen Master Yuatong Ju Ne to preside over the Shifang Jingyin Zen Monastery on Zuojie). Ne recommended the master to replace himself (Ju Ne recommended Zen Master Huailian to replace him). On the nineteenth day of the second month of Gengyin (On the nineteenth day of the second month of the year Gengyin). Summoned to an audience at Huacheng Hall (the emperor summoned Zen Master Huailian to an audience at Huacheng Hall). Asked about the general meaning of the Buddha-dharma (asked about the essential meaning of the Buddha-dharma). His reply pleased the emperor (Zen Master Huailian's answer pleased the emperor). Bestowed the title of Zen Master Dajue (the emperor bestowed the title 'Zen Master Dajue'). After the meal, an announcement was made (After the meal, an edict was announced). Followed the model of the southern Zen monasteries to open a Dharma hall and expound the Dharma (followed the model of the southern Zen monasteries to open a Dharma hall and expound the Dharma). Also summoned Master Ciyun Qingman, the deputy registrar of monks on Zuojie (also summoned Master Ciyun Qingman, the deputy registrar of monks on Zuojie). The opening verse said (Master Qingman composed the opening verse, saying): The imperial garden returns to spring (Spring returns to the imperial palace). The royal assembly opens (The royal assembly opens). The emperor has arrived at the Shun Hall (The emperor has arrived at the Shun Hall). The two streets are honored to behold the emperor's face (The people of the two streets are honored to behold the emperor's face). It is a time of warmth (It is a time of warmth). It is the day to expound (It is the day to expound the Dharma). Proclaim the ancestral path (Proclaim the ancestral path). To accord with the imperial heart (To accord with the imperial heart). After the questions and answers, he said (After the questions and answers, Zen Master Huailian said): In the ancient Buddha hall, there has never been a different saying (In the ancient Buddha hall, there has never been a different saying). Within the circulating phrases, there is indeed much talk (Within the circulating phrases, there is indeed much talk). Those who attain it have flawless wonderful function (Those who attain it have flawless wonderful function). Those who lose it are hindered at every turn (Those who lose it are hindered at every turn). Therefore, the streams, mountains, clouds, and moon are everywhere the same (Therefore, the streams, mountains, clouds, and moon are everywhere the same). The water birds and trees all reveal the Way (The water birds and trees all reveal the Way). If you go to Kashyapa's gate (If you go to Kashyapa's gate). You will directly obtain the vast wind of Yao and the bright sun of Shun (You will directly obtain the vast wind of Yao and the bright sun of Shun). The old men of the fields sing, and the fishermen dance (The old men of the fields sing, and the fishermen dance). At this time, it is purely the transformation of joy and non-action (At this time, it is purely the transformation of joy and non-action). How can one know such a thing (How can one know such a thing). The emperor was very pleased (The emperor was very pleased). Later, he sent an envoy to ask (Later, he sent an envoy to ask): Just now, the whisk was raised (Just now, the whisk was raised). People standing are hard to resist (People standing are hard to resist). The master then replied with a verse (The master then replied with a verse): It has joints but is not bamboo (It has joints but is not bamboo). Three stars surround the moon palace (Three stars surround the moon palace). One person lives under the sun (One person lives under the sun). Not the same as everyone else (Not the same as everyone else). The emperor was very pleased after reading it (The emperor was very pleased after reading it). An edict was issued to enter the side hall and bestow a silk fan (An edict was issued to enter the side hall and bestow a silk fan). The emperor inscribed a verse on the fan (The emperor inscribed a verse on the fan). The emperor and the master answered questions, wrote poems and verses, and bestowed them, totaling seventeen pieces (The emperor and the master answered questions, wrote poems and verses, and bestowed them, totaling seventeen pieces). In the third month of the second year of Zhihe (In the third month of the second year of Zhihe). The master requested to retire to the mountains (The master requested to retire to the mountains). He presented a verse, saying (He presented a verse, saying): For six years, I have been singing the ancestral machine (For six years, I have been singing the ancestral machine). Twice I have served the heavenly majesty in the golden palace (Twice I have served the heavenly majesty in the golden palace). Green
山隱去欣何得。滿篋唯將御頌歸。御和頌曰。佛祖明明瞭上機。機前薦得始全威。青山般若如如體。御頌收將甚處歸。仍遣使宣諭曰。山即如如體也。將安歸乎。且住京國作興佛法。師再進頌謝曰。中使傳宣出禁圍。再令臣住此禪扉。青山未許藏千拙。白髮將何補萬機。霄露恩輝方湛湛。林泉情味苦依依。堯仁況是如天闊。應任孤雲自在飛。帝初閱投子山禪師語錄。僧問如何是露地白牛投云叱叱。由此有契。乃制釋與頌十四首。今以一賜師曰。若問主人公。真寂合太空。三頭並六臂。臘月正春風。師進和曰。若問主人公。澄澄類碧空。云雷時鼓動。天地盡和風。帝覽之宣賜龍腦缽盂。師謝恩罷。乃曰。佛法以壞色衣。以瓦鐵器。此缽非法。遂焚之。中使回奏。帝嘆訝久之。修撰孫覺莘老以書問宗教。師答之。其略曰。妙道之意。聖人嘗寓之易。至周衰先王之法壞禮義亡。然後奇言異術間出而亂俗。迨我釋迦入中土。醇以第一義示人。而始末說為慈悲以化眾生。亦所以趣時也自生民以來。淳樸未散。則三皇之教簡而素春也。及情竇日鑿。則五帝之教詳而文夏也。時與世異。情隨日遷。故三王之教密而嚴秋也。昔商周之誥誓。後世學者有所難曉。彼當時人民聽之而不違。則俗與今如何也。及其弊而為秦漢也。則無所不至而
【現代漢語翻譯】 現代漢語譯本 山隱去欣何得？（我隱居山林，還有什麼值得欣喜的呢？）滿篋唯將御頌歸。（我滿箱裝的，只有皇上御製的讚頌帶回來。） 御和頌曰：佛祖明明瞭上機，（佛祖的道理明明瞭了，就在當下這一刻的機緣。）機前薦得始全威。（在機緣到來之前就領悟，才能完全展現佛法的威德。）青山般若如如體，（這青山就如同般若智慧的如如之體，）御頌收將甚處歸？（這御製的讚頌，又能收到哪裡去呢？） 仍遣使宣諭曰：山即如如體也，（皇上仍然派使者傳諭說：山就是如如之體，）將安歸乎？（又能收到哪裡去呢？）且住京國作興佛法。（還是留在京城，弘揚佛法吧。） 師再進頌謝曰：中使傳宣出禁圍，（使者傳達聖旨，從皇宮而來，）再令臣住此禪扉。（再次命令我居住在這禪房之中。）青山未許藏千拙，（青山不容我隱藏千般的笨拙，）白髮將何補萬機？（我這白髮蒼蒼的老人，又能如何彌補國家大事的缺失呢？）霄露恩輝方湛湛，（皇恩浩蕩，如同天上的露水般滋潤，）林泉情味苦依依。（我眷戀山林的情感，卻又如此不捨。）堯仁況是如天闊，（皇上的仁德如同天一般廣闊，）應任孤雲自在飛。（應該允許我這孤雲，自由自在地飛翔。） 帝初閱投子山禪師語錄，僧問如何是露地白牛？（皇上最初閱讀投子山禪師的語錄，其中有僧人問：什麼是露地白牛？）投云叱叱。（投子禪師回答說：叱叱！）由此有契。（皇上因此有所領悟。）乃制釋與頌十四首。（於是創作了解釋和讚頌共十四首。）今以一賜師曰：若問主人公，（現在將其中一首賜給禪師：如果問什麼是主人公，）真寂合太空。（真正的寂靜與太空融為一體。）三頭並六臂，（即使有三頭六臂，）臘月正春風。（在寒冷的臘月，也正是春風。） 師進和曰：若問主人公，（禪師進獻和詩說：如果問什麼是主人公，）澄澄類碧空。（澄澈明凈，如同碧空一般。）云雷時鼓動，（云雷時常震動，）天地盡和風。（天地間都充滿了祥和之風。） 帝覽之宣賜龍腦缽盂。（皇上看了之後，宣旨賞賜龍腦缽盂。）師謝恩罷，乃曰：佛法以壞色衣，以瓦鐵器，（禪師謝恩完畢，說道：佛法提倡穿壞色衣服，使用瓦器鐵器，）此缽非法，遂焚之。（這龍腦缽盂不符合佛法，於是就把它燒掉了。）中使回奏，帝嘆訝久之。（使者回去稟報，皇上感嘆驚訝了很久。） 修撰孫覺莘老以書問宗教，師答之，其略曰：妙道之意，（修撰孫覺莘老寫信詢問宗教的道理，禪師回答說：玄妙的道理，）聖人嘗寓之易。（聖人曾經把它寄託在《易經》中。）至周衰先王之法壞禮義亡，（到了周朝衰落，先王的法度敗壞，禮義淪喪，）然後奇言異術間出而亂俗。（然後各種奇特的言論和異端邪術紛紛出現，擾亂社會風氣。）迨我釋迦入中土，（等到我的釋迦牟尼佛來到中土，）醇以第一義示人，（純粹地用第一義諦來開示世人，）而始末說為慈悲以化眾生。（始終宣說慈悲，以此來教化眾生。）亦所以趣時也。（這也是爲了適應時代的需求。）自生民以來，淳樸未散，（自從有了人民以來，淳樸的風氣還沒有消散，）則三皇之教簡而素春也。（那麼三皇的教化就簡單而樸素，如同春天一樣。）及情竇日鑿，（等到人們的情感日益被開鑿，）則五帝之教詳而文夏也。（那麼五帝的教化就詳細而有文采，如同夏天一樣。）時與世異，情隨日遷，（時代和社會不同，人們的情感也隨著時間而變化，）故三王之教密而嚴秋也。（所以三王的教化就周密而嚴厲，如同秋天一樣。）昔商周之誥誓，後世學者有所難曉，（過去商朝和周朝的誥命誓詞，後世的學者有些難以理解，）彼當時人民聽之而不違，（但當時的人民聽了卻不會違背，）則俗與今如何也。（那麼當時的社會風俗和現在又有什麼不同呢？）及其弊而為秦漢也，（等到它的弊端發展到秦漢時期，）則無所不至而（就無所不用其極了……）
【English Translation】 English version What joy can I find in retreating to the mountains? My chest is filled only with imperial eulogies to bring back. The imperial response and eulogy said: 'The Buddha-ancestor clearly understands the opportunity, (The Buddha-ancestor's principles are clear, right in the present moment of opportunity.) Recognizing it before it arrives is the beginning of complete power. (Only by realizing it before the opportunity arrives can the power of the Dharma be fully displayed.) The green mountains are the Suchness-body of Prajna, (These green mountains are like the Suchness-body of Prajna wisdom,) Where can these imperial eulogies be taken?' The envoy was sent to proclaim: 'The mountain is the Suchness-body, (The emperor still sent an envoy to proclaim: The mountain is the Suchness-body,) Where can it be taken? (Where can it be taken?) Stay in the capital to promote the Buddha-dharma.' The master presented another eulogy in thanks: 'The imperial envoy conveys the decree from the forbidden enclosure, (The envoy conveys the imperial decree, coming from the palace,) Again ordering your subject to reside in this Zen hermitage. (Again ordering me to reside in this Zen hermitage.) The green mountains do not allow me to hide my thousand clumsinesses, (The green mountains do not allow me to hide my thousand clumsinesses,) With white hair, how can I compensate for the myriad affairs of state? (With my white hair, how can I compensate for the deficiencies in national affairs?) The dew of imperial grace is profoundly abundant, (The imperial grace is vast, like the dew in the sky,) The taste of forests and springs is bitterly reluctant. (My affection for the forests and springs is reluctant to part.) The benevolence of Yao is as vast as the sky, (The emperor's benevolence is as vast as the sky,) Allow this solitary cloud to fly freely.' The Emperor initially read the recorded sayings of Zen Master Touzi Shan. A monk asked, 'What is the white ox in the open field?' (The Emperor initially read the recorded sayings of Zen Master Touzi Shan, in which a monk asked: What is the white ox in the open field?) Touzi replied, 'Chih! Chih!' (Touzi Zen Master replied: Chih! Chih!) From this, he had an awakening. (From this, the Emperor had an awakening.) He then composed fourteen verses of explanation and praise. (He then composed fourteen verses of explanation and praise.) Now, one is bestowed upon the master, saying: 'If asked about the main character, (Now, one is bestowed upon the master, saying: If asked about the main character,) True stillness merges with the great void. (True stillness merges with the great void.) Three heads and six arms, (Even with three heads and six arms,) In the twelfth month, it is the spring breeze.' (In the cold twelfth month, it is the spring breeze.) The master presented a harmonizing verse, saying: 'If asked about the main character, (The master presented a harmonizing verse, saying: If asked about the main character,) Clear and bright, like the azure sky. (Clear and bright, like the azure sky.) Clouds and thunder sometimes stir, (Clouds and thunder sometimes stir,) Heaven and earth are filled with harmonious wind.' (Heaven and earth are filled with harmonious wind.) The Emperor read it and proclaimed the bestowal of a dragon-brain bowl. (The Emperor read it and proclaimed the bestowal of a dragon-brain bowl (Borneol camphor bowl).) The master thanked him and said: 'The Buddha-dharma uses worn-colored robes and earthenware and iron utensils, (The master thanked him and said: The Buddha-dharma advocates wearing worn-colored robes and using earthenware and iron utensils,) This bowl is not in accordance with the Dharma,' and burned it. (This bowl is not in accordance with the Dharma, so he burned it.) The envoy returned to report, and the Emperor sighed in amazement for a long time. (The envoy returned to report, and the Emperor sighed in amazement for a long time.) The compiler Sun Jue Xinlao asked about religion in a letter. The master replied, in brief: 'The meaning of the subtle Way, (The compiler Sun Jue Xinlao asked about religion in a letter. The master replied, in brief: The meaning of the subtle Way,) the sages have often placed in the Book of Changes. (the sages have often placed in the Book of Changes.) When the Zhou dynasty declined, the laws of the former kings were destroyed, and ritual and righteousness were lost, (When the Zhou dynasty declined, the laws of the former kings were destroyed, and ritual and righteousness were lost,) then strange words and unusual arts emerged and disturbed the customs. (then strange words and unusual arts emerged and disturbed the customs.) When Shakyamuni entered the Middle Kingdom, (When Shakyamuni entered the Middle Kingdom,) he purely showed people the First Principle, (he purely showed people the First Principle,) and from beginning to end spoke of compassion to transform living beings. (and from beginning to end spoke of compassion to transform living beings.) This is also to suit the times. (This is also to suit the times.) Since the beginning of the people, simplicity has not dissipated, (Since the beginning of the people, simplicity has not dissipated,) then the teachings of the Three Sovereigns are simple and plain, like spring. (then the teachings of the Three Sovereigns are simple and plain, like spring.) When the emotions are increasingly chiseled, (When the emotions are increasingly chiseled,) then the teachings of the Five Emperors are detailed and refined, like summer. (then the teachings of the Five Emperors are detailed and refined, like summer.) Times and generations differ, and emotions change with each passing day, (Times and generations differ, and emotions change with each passing day,) so the teachings of the Three Kings are close and strict, like autumn. (so the teachings of the Three Kings are close and strict, like autumn.) The proclamations and oaths of the Shang and Zhou dynasties were difficult for later scholars to understand, (The proclamations and oaths of the Shang and Zhou dynasties were difficult for later scholars to understand,) but the people of that time listened to them without disobeying, (but the people of that time listened to them without disobeying,) so how were the customs different from those of today? (so how were the customs different from those of today?) When its evils became the Qin and Han dynasties, (When its evils became the Qin and Han dynasties,) then there was nothing that was not done, and (then there was nothing that was not done, and...)
天下有不忍愿聞者。於是我佛如來一推之以性命之理。教之以慈悲之行冬也。天有四時循環以產生萬物。而聖人之教迭相扶持以化成天下。亦猶是而已矣。至其極也皆不能無弊。弊跡也道則一耳。要當有聖賢者世起而救之也。自秦漢至今千有餘歲。風俗靡靡愈薄。聖人之教裂而鼎立。互相詆訾不知所從。大道寥寥而莫知返。良可嘆也。師以禪寂自任持律嚴甚。于都城之西構精舍。舜老夫禪師。名曉舜。住廬山棲賢。為郡吏臨以事民其衣。依師而住。師館之於正寢而自處偏室。執弟子禮甚恭。王公貴人來候者怪之。師具以實對曰。吾少嘗問道于舜。今其不幸其可以像服二吾心哉。帝知之賜舜再落髮。仍住棲賢寺。舜瑞州人。住南康云居。嗣洞山曉聰禪師。聰嗣文殊應真。真嗣德山緣密。密嗣雲門偃禪師。舜于璉昆季也。英宗治平二年。師上疏丐歸。帝附以劄子曰。大覺禪師懷璉受先帝聖眷。累錫宸章。屢貢款誠。乞歸林下。今從所請。俾遂閑心。凡經過小可庵院隨他住持。或十方禪林不得逼抑堅請。師攜之東歸。鮮有知者。既渡江少留金山西湖。四明郡守以阿育王山廣利禪寺虛席迎之。九峰韶公作疏勸請。師乃赴之(九峰鑒韶嗣泐潭澄)。四明之人相與出力建大閣。藏所賜御製詩頌。榜之曰宸奎。翰林學士兼侍讀端明殿
【現代漢語翻譯】 現代漢語譯本： 世間存在著不忍心聽聞的事情。於是我佛如來用性命的道理來開導他們，教導他們慈悲的行為。冬天也是這樣，天有四季循環以產生萬物，而聖人的教誨也互相扶持以化成天下，也就像這樣罷了。到了極致，都不能沒有弊端，雖然弊端的表象不同，但道只有一個。關鍵在於要有聖賢之人應運而生來匡救時弊。自秦漢至今一千多年，社會風氣日漸衰敗。聖人的教義分裂而鼎立，互相詆譭，使人不知該聽從哪一家。大道空虛寂寥，沒有人知道迴歸正道，實在令人嘆息。懷璉禪師以禪定寂靜自持，持戒非常嚴格。在都城的西邊建造精舍。舜老夫禪師，名叫曉舜（住在廬山棲賢寺），因為擔任郡吏而要處理百姓事務，他的僧衣寄放在懷璉禪師處，自己也依附懷璉禪師而住。懷璉禪師將他安置在正房，自己住在偏房，以弟子之禮對待他，非常恭敬。王公貴人來拜訪的人對此感到奇怪。懷璉禪師把實情告訴他們說：『我年輕時曾經向曉舜問道，現在他不幸做了俗吏，難道我可以用對待普通百姓的禮節來對待他嗎？』皇帝知道這件事後，賜予曉舜再次落髮，仍然住在棲賢寺。曉舜是瑞州人，住在南康云居山，是洞山曉聰禪師的弟子。曉聰禪師是文殊應真的弟子，應真是德山緣密的弟子，緣密是雲門偃禪師的弟子。曉舜與懷璉是兄弟。英宗治平二年，懷璉禪師上疏請求告老還鄉。皇帝附上札子說：『大覺禪師懷璉受到先帝的恩寵，多次賜予御製詩文，屢次進貢誠意。現在請求歸隱山林，準許他的請求，讓他能夠安心修道。凡是經過小的庵院，可以隨意居住，或者在十方禪林，不得強迫阻撓。』懷璉禪師帶著曉舜向東返回故鄉，很少有人知道這件事。渡江后，稍微在金山西湖停留。四明郡守因為阿育王山廣利禪寺的住持空缺，迎接他前去。九峰韶公寫疏勸請。懷璉禪師於是前往（九峰鑒韶是泐潭澄的弟子）。四明的人們共同出資建造大閣，收藏所賜的御製詩頌，題名為宸奎。翰林學士兼侍讀端明殿
【English Translation】 English version: There are things in the world that one cannot bear to hear. Therefore, the Tathagata Buddha uses the principles of life to enlighten them, teaching them the practice of compassion. It is also like winter, where the four seasons of heaven cycle to generate all things, and the teachings of the sages support each other to transform the world. It is just like that. At their extremes, none can be without flaws. Although the manifestations of the flaws are different, the Dao is one. The key is that there must be sages who arise in the world to rectify the times. From the Qin and Han dynasties to the present, more than a thousand years, social customs have become increasingly decadent. The teachings of the sages have split and stand in opposition, slandering each other, making people not know which to follow. The Great Dao is empty and desolate, and no one knows to return to the right path, which is truly lamentable. Chan Master Huai Lian maintains himself with Chan meditation and stillness, and upholds the precepts very strictly. He built a精舍(Jingshe, a refined dwelling) to the west of the capital. The old Chan Master Shun, named Xiao Shun (who lived in Qixian Temple on Mount Lu), because he served as a county official and had to deal with the affairs of the people, his monastic robes were entrusted to Chan Master Huai Lian, and he also lived with Chan Master Huai Lian. Chan Master Huai Lian housed him in the main room and lived in a side room himself, treating him with the respect of a disciple, very respectfully. The princes and nobles who came to visit were surprised by this. Chan Master Huai Lian told them the truth, saying: 'I once asked Xiao Shun about the Dao when I was young, and now he has unfortunately become a secular official, how can I treat him with the etiquette of ordinary people?' The emperor, knowing this, granted Xiao Shun to shave his head again and still live in Qixian Temple. Xiao Shun was a native of Ruizhou, living in Yunju Mountain in Nankang, and was a disciple of Chan Master Xiaocong of Dongshan. Chan Master Xiaocong was a disciple of Wenshu Yingzhen, Yingzhen was a disciple of Deshan Yuanmi, and Yuanmi was a disciple of Chan Master Yunmen Yan. Xiao Shun and Huai Lian were brothers. In the second year of the Zhiping reign of Emperor Yingzong, Chan Master Huai Lian submitted a memorial requesting to retire to his hometown. The emperor attached a note saying: 'Great Awakened Chan Master Huai Lian has received the favor of the late emperor, and has been granted imperial poems and essays many times, and has repeatedly offered sincerity. Now he requests to retire to the mountains and forests, grant his request so that he can cultivate the Dao in peace. Whenever he passes through small monasteries, he can live there at will, or in the ten directions of Chan forests, he must not be forced or obstructed.' Chan Master Huai Lian took Xiao Shun back east to his hometown, and few people knew about it. After crossing the river, he stayed briefly at Jinshan West Lake. The prefect of Siming welcomed him to the vacant abbotship of Guangli Chan Temple on Mount Asoka. Jiufeng Shao Gong wrote a memorial urging him to come. Chan Master Huai Lian then went (Jiufeng Jianshao was a disciple of Letan Cheng). The people of Siming jointly contributed to build a large pavilion to store the imperial poems and essays bestowed, and named it宸奎(Chen Kui, Imperial Writings). Hanlin Academician and Attendant Reader of Duanming Hall
學士蘇軾為記。軾以書問之曰。承意作宸奎閣碑。謹已撰成。衰朽廢學不知堪上石否。見參寥說。禪師出京日。英廟賜手詔。其略云。任性任持。不知果有否。如有切請錄示全文。欲添入此一節。師終藏而不出。逮委順后獲于篋笥。江西瑩仲溫羅湖錄稱之曰。大覺之不暴耀。足以羞挾權恃寵者之顏。若夫仁廟萬機之暇與璉唱酬。發揮宗乘以資至治。所以宸奎閣所謂得佛心法。古今一人而已。誠哉斯言也。大覺年八十二歲。哲宗元祐五年無疾而化。師嗣泐潭澄。澄嗣五祖戒。戒嗣雙泉寬。寬嗣雲門偃禪師(五燈會元)。
浮山九帶 禪師諱法遠。鄭州王氏子。年十九游并州(太原今冀寧路)。投三交嵩公出家。為沙彌侍嵩有省。進具后謁汾陽昭葉縣省。皆蒙印可。嘗與達觀穎薛大頭七八輩游蜀。幾遭橫逆。師以智脫之。眾以師曉吏事故號遠錄公。住舒州(今淮西安慶路)浮山。號圓鑒禪師。歐陽公修聞師奇逸。造其室未有以異之。與客棋。師坐其旁。文忠遽收局請因棋說法。師即令撾鼓升座曰。若論此事。如兩家著棋相似何謂也。敵手知音當機不讓。若是綴五饒三又通一路。始得有一般底。祇解閉門作活不能奪角沖關。硬節與虎口齊彰。局破后徒勞綽斡。所以道肥邊易得。瘦肚難求。思行則往往失粘。心粗而時時
【現代漢語翻譯】 現代漢語譯本：學士蘇軾為這件事作了記載。蘇軾用書信問大覺禪師說：『承蒙您的意思要為宸奎閣寫碑文，我已經寫成了。只是我年老體衰，學問荒廢，不知道是否能刻在石碑上。聽參寥說，禪師您離開京城的時候，英宗皇帝賜予您手詔，內容大概是『任性任持』（隨你的心性，堅持你的操守），不知道有沒有這件事。如果有，懇請您抄錄全文給我，我想把這一節添進去。』禪師始終藏著不拿出來，等到圓寂之後，人們才在箱子里找到。江西的瑩仲溫在《羅湖錄》中稱讚這件事說：『大覺禪師的不炫耀，足以讓那些依仗權勢和受寵的人感到羞愧。至於仁宗皇帝在處理萬機之餘，還與大覺禪師唱和，闡發佛法宗旨，用來輔助治理國家，所以宸奎閣所說的得到佛的心法，古往今來只有一人而已。』這話真是對啊。大覺禪師享年八十二歲，在哲宗元祐五年無疾而終。禪師的法脈傳承是：大覺禪師繼承了泐潭澄，泐潭澄繼承了五祖戒，五祖戒繼承了雙泉寬，雙泉寬繼承了雲門偃禪師（出自《五燈會元》）。
浮山九帶禪師，法號法遠，是鄭州王氏的兒子。十九歲時遊歷并州（太原，今山西太原），投奔三交嵩公出家，做沙彌時侍奉嵩公有所領悟。受具足戒后，拜訪汾陽昭、葉縣省，都得到他們的認可。曾經與達觀穎、薛大頭等七八個人遊歷四川，幾次遇到意外的災禍，禪師用智慧化解了。大家因為禪師通曉官府事務，所以稱他為『遠錄公』。後來住在舒州（今安徽安慶）的浮山，號稱圓鑒禪師。歐陽修聽說禪師的奇特事蹟，到他的住所拜訪，卻沒有發現什麼特別之處。當時正與客人下棋，歐陽修突然收起棋局，請求禪師借下棋這件事說法。禪師就讓人敲鼓升座說：『如果談論這件事，就像兩家下棋一樣，什麼是『敵手知音』呢？就是當機立斷，互不相讓。如果是讓五子、讓三子，或者讓一路棋，才能算是有一定的水平。只知道閉門造車，不能奪角沖關，硬碰硬地與虎口對抗，棋局破了之後，徒勞地調整也沒有用。所以說，肥邊容易得到，瘦肚難以求得。心思太多反而常常失去粘連，心粗反而時時』
【English Translation】 English version: The scholar Su Shi recorded this matter. Su Shi asked the Chan master Dajue in a letter, saying: 'I have received your intention to write an inscription for the Chenkui Pavilion, and I have already completed it. However, I am old and frail, and my learning is neglected. I don't know if it is worthy of being engraved on a stone tablet. I heard from Canliao that when you, Chan master, left the capital, Emperor Yingzong bestowed upon you a handwritten edict, the content of which was roughly 'Ren xing ren chi' (follow your nature, uphold your integrity). I don't know if this is true. If so, I earnestly request you to transcribe the entire text for me, as I would like to add this section.' The Chan master always kept it hidden and did not take it out. It was not until after his passing that people found it in a chest. Ying Zhongwen of Jiangxi praised this matter in the 'Luohu Records,' saying: 'Chan master Dajue's lack of ostentation is enough to shame those who rely on power and favor. As for Emperor Renzong, in his spare time from handling myriad affairs, he also composed poems with Chan master Dajue, expounding the tenets of Buddhism to assist in governing the country. Therefore, the Chenkui Pavilion speaks of obtaining the mind-dharma of the Buddha, and there has only been one person like this throughout history.' These words are indeed true. Chan master Dajue lived to the age of eighty-two and passed away without illness in the fifth year of the Yuanyou era of Emperor Zhezong. The Chan master's Dharma lineage is as follows: Chan master Dajue succeeded Letan Cheng, Letan Cheng succeeded Wuzu Jie, Wuzu Jie succeeded Shuangquan Kuan, and Shuangquan Kuan succeeded Chan master Yunmen Yan (from the 'Wudeng Huiyuan').
Chan master Jiudai of Fushan, whose Dharma name was Fayuan, was the son of the Wang family of Zhengzhou. At the age of nineteen, he traveled to Bingzhou (Taiyuan, present-day Taiyuan, Shanxi), where he joined the Sangong of Sanjiao and became a monk. While serving Sangong as a novice, he had some understanding. After receiving the full precepts, he visited Fenyang Zhao and Yexian Sheng, and both of them recognized him. He once traveled to Sichuan with Daguan Ying, Xue Datou, and seven or eight others, and encountered several unexpected disasters, which the Chan master resolved with his wisdom. Because the Chan master was knowledgeable about government affairs, everyone called him 'Yuanlu Gong.' Later, he lived in Fushan in Shuzhou (present-day Anqing, Anhui), and was known as Chan master Yuanjian. Ouyang Xiu heard of the Chan master's extraordinary deeds and visited his residence, but did not find anything special. At that time, he was playing chess with a guest. Ouyang Xiu suddenly put away the chess game and asked the Chan master to explain the Dharma using the game of chess as an analogy. The Chan master then had someone beat the drum and ascend the seat, saying: 'If we talk about this matter, it is like two families playing chess. What is a 'worthy opponent'? It is to be decisive and not give way to each other. If you let five pieces, let three pieces, or let one move, then you can be considered to have a certain level. If you only know how to work behind closed doors and cannot seize the corner and break through the barrier, confronting the tiger's mouth head-on, then after the game is broken, it is useless to adjust it in vain. Therefore, it is said that it is easy to obtain a fat edge, but difficult to obtain a lean belly. Too much thought often leads to loss of connection, while a rough mind often'
頭撞。休夸國手謾說神仙。贏局輸籌即不問。且道黑白未分時。一著落在甚麼處。良久曰。從來十九路。迷悟幾多人。文忠嘉嘆久之。從容謂同僚曰。修初疑禪語為虛誕。今見此老機緣所得所造。非悟明於心地。安能有此妙旨哉。范文正公請師開山。住持平江路蘇州天平寺。暮年歸休會聖巖。敘佛祖奧義作九帶。年七十餘而歸寂。自稱柴石野人。師嗣汝州葉縣廣教院禪師歸省。省嗣首山念。念嗣風穴沼。沼嗣南院颙。颙嗣興化獎。獎嗣臨濟玄禪師(九帶全文見僧寶傳塔碑)。
夏五月十八日。臺州東掖山神照法師本如入寂。師從法智悟經王。而繼慈雲東掖三十年。嗣子揸庵有嚴白蓮處咸神悟處謙(教行錄金圈集)。
心經 李覯字泰伯。盱江人。時稱大儒。至是皇祐二年。范文正公以表薦之。就門除一官。復差充太學說書。未幾而卒。泰伯初嘗著潛書。又廣潛書。力于排佛。明教大師嵩公攜所著輔教編謁之辯明。泰伯方留意讀佛經。乃悵然曰。吾輩議論尚未及一卷般若心經。佛道豈易知耶。其門下士黃漢傑者。以書詰其然。泰伯答之。略曰。民之慾善蓋其天性。古之儒者用於世。必有以教導之。民之耳目鼻口心知百體皆有所主。其異端何暇及哉。后之儒者用於世。則無以教導之。民之耳目鼻口心知百體皆
【現代漢語翻譯】 現代漢語譯本： 『頭撞。休夸國手謾說神仙。贏局輸籌即不問。且道黑白未分時。一著落在甚麼處。』意思是說，不要誇耀自己是圍棋高手，也不要空談神仙之說。贏棋輸棋都不重要。那麼，在黑白棋子還未分明的時候，這一步棋應該落在哪裡呢？ 良久，他說：『從來十九路（圍棋棋盤），迷悟幾多人。』意思是說，自古以來的圍棋棋盤，讓多少人迷惑，又有多少人領悟。 範文忠（范仲淹）嘉獎贊嘆了很久，從容地對同僚說：『我之前懷疑禪語是虛妄荒誕的，現在看到這位老禪師的機緣和造詣，如果不是對心地有深刻的領悟，怎麼能有如此精妙的見解呢？』 范文正公（范仲淹）邀請他開山，主持平江路蘇州天平寺。晚年歸隱會聖巖，敘述佛祖的奧義，寫成《九帶》。七十多歲時圓寂。自稱柴石野人。這位禪師是汝州葉縣廣教院禪師歸省的弟子，歸省是首山唸的弟子，念是風穴沼的弟子，沼是南院颙的弟子，颙是興化獎的弟子，獎是臨濟玄禪師的弟子（《九帶》全文見《僧寶傳塔碑》）。
夏五月十八日，臺州東掖山神照法師本如圓寂。這位禪師從法智悟經王學習，繼承慈雲東掖三十年。嗣法弟子有揸庵有嚴、白蓮處咸、神悟處謙（出自《教行錄金圈集》）。
《心經》 李覯（字泰伯，盱江人，當時被稱為大儒）。在皇祐二年，范文正公（范仲淹）上表推薦他，朝廷到他家授予官職，又委任他擔任太學說書。不久就去世了。李泰伯最初寫了《潛書》，後來又擴充了《潛書》，極力排斥佛教。明教大師嵩公帶著他所著的《輔教編》去拜訪李泰伯，想要辯論清楚。李泰伯當時正在認真閱讀佛經，於是悵然地說：『我們這些人議論，還不如《般若心經》的一卷。佛道哪裡是容易瞭解的呢？』他的門下士黃漢傑寫信質問他這樣說的原因。李泰伯回答說，大意是：『百姓想要行善，這是他們的天性。古代的儒者為社會所用，一定有用來教導百姓的方法。百姓的耳、目、鼻、口、心，以及身體的各個部分，都有各自的主管。哪裡還有空閑去理會那些異端邪說呢？後來的儒者為社會所用，卻沒有用來教導百姓的方法。百姓的耳、目、鼻、口、心，以及身體的各個部分，都……』
【English Translation】 English version: 'Head collision. Cease boasting about national masters and idly speaking of immortals. Winning or losing the game is not the question. But tell me, when black and white are not yet distinguished, where should the first move land?' This means, do not boast about being a Go master, nor idly talk about immortals. Winning or losing the game is not important. So, when the black and white stones are not yet clear, where should this move be placed? After a long silence, he said: 'From the beginning, the nineteen lines (of the Go board), how many are deluded and how many are enlightened?' This means, since ancient times, the Go board has caused many to be confused, and how many have attained enlightenment. Fan Wenzhong (Fan Zhongyan) praised and admired for a long time, and calmly said to his colleagues: 'I previously suspected that Chan (Zen) sayings were false and absurd, but now seeing this old Chan master's opportunity and attainment, if he did not have a deep understanding of the mind-ground, how could he have such wonderful insights?' Fan Wenzheng Gong (Fan Zhongyan) invited him to open a mountain and preside over Tianping Temple in Suzhou, Pingjiang Road. In his later years, he retired to Huisheng Rock, narrating the profound meaning of the Buddha and writing the 'Nine Belts'. He passed away at the age of seventy. He called himself a 'Chai Shi (firewood and stone) wild man'. This Chan master was a disciple of Chan Master Guisheng of Guangjiao Monastery in Yexian County, Ruzhou. Guisheng was a disciple of Shoushan Nian, Nian was a disciple of Fengxue Zhao, Zhao was a disciple of Nanyuan Yong, Yong was a disciple of Xinghua Jiang, and Jiang was a disciple of Chan Master Linji Xuan (the full text of 'Nine Belts' can be found in 'Biography of Monks and Stupa Inscriptions').
On the eighteenth day of the fifth month of summer, Dharma Master Benru of Shenzhao Temple on Dongye Mountain in Taizhou passed away. This master studied with Dharma Wisdom Wujing Wang and succeeded Ci Yun Dongye for thirty years. His Dharma heirs include Zha'an Youyan, Bailian Chuxian, and Shenwu Chuqian (from 'Jiaoxinglu Jinquanji').
'Heart Sutra' Li Gou (Zi Taibo, from Xujiang, known as a great Confucian scholar at the time). In the second year of Huangyou, Fan Wenzheng Gong (Fan Zhongyan) recommended him in a memorial, and the court awarded him an official position at his home and appointed him as a lecturer at the Imperial Academy. He died not long after. Li Taibo initially wrote 'Qian Shu (Hidden Book)', and later expanded 'Qian Shu', strongly rejecting Buddhism. Master Song Gong of Mingjiao brought his 'Fujiao Bian (Assisting Teaching Compilation)' to visit Li Taibo, wanting to clarify the debate. Li Taibo was carefully reading Buddhist scriptures at the time, and then said with disappointment: 'Our discussions are not even comparable to one scroll of the 'Heart Sutra'. How easy is it to understand the Buddha's path?' His disciple Huang Hanjie wrote a letter questioning the reason for his statement. Li Taibo replied, roughly saying: 'The people's desire for goodness is their nature. Ancient Confucian scholars were used by the world and certainly had ways to teach the people. The people's ears, eyes, nose, mouth, heart, and all parts of the body each have their own masters. How can they have time to pay attention to those heretical doctrines? Later Confucian scholars are used by the world but do not have ways to teach the people. The people's ears, eyes, nose, mouth, heart, and all parts of the body all...'
無所主。舍浮圖何適哉(中溫文事)。心經凡三譯皆行於世。今泰伯所稱者乃唐太宗詔三藏法師玄奘所譯之本。五十四句二百六十七字。辛卯 皇祐三年 佛示寂二千年 大契丹 重熙十九年 西夏 壬辰 皇祐四年 大契丹 重熙二十年 西夏
儂智高陷雍州。即州建大南國。僭號仁惠皇帝。改元啟歷。據南詔。南詔去蜀二千餘里(宋鑒)。
雪竇 明州雪竇山禪師。名重顯。字隱之。太平興國五年四月八日生遂寧府李氏。幼依益州普安院仁銑上人出家。受具出蜀浮沉。荊渚間。嘗典賓大陽北遊至復州。北塔祚禪師愛師精銳。留止五年盡得其道。將造錢塘。值曾學士于淮南。曾以書薦師于靈隱珊禪師。師至陸沈已三年。曾公奉使浙西訪師于靈隱。堂僧千餘人無識之者。檢床歷物色得之。曾問向所附書。師袖而納之。曾大笑。珊益以奇之。師出世蘇州翠峰。遷明州雪竇。宗風大振。至是皇祐四年六月十日(一作七月七日)沐浴。出杖屨衣盂散及徒眾。攝衣北首而逝。壽七十三。夏五十。全身塔于寺之西塢。賜號明覺大師。得法上首。天衣懷禪師等。師暮年悲學者尋流失源。作為道日損偈曰。三分光陰二早過。靈臺一點不揩磨。貪生逐日區區去。喚不回頭爭奈何。其敷揚宗旨妙語偈頌。遍播叢林。師嗣智
【現代漢語翻譯】 現代漢語譯本： 無所主：捨棄佛寺，又能到哪裡去呢？（出自《中溫文事》）。《心經》共有三種譯本流傳於世。現在泰伯所稱的，是唐太宗詔令三藏法師玄奘所翻譯的版本，共五十四句，二百六十七字。辛卯年，即皇祐三年，佛陀示寂二千年；大契丹重熙十九年；西夏。 壬辰年，即皇祐四年；大契丹重熙二十年；西夏。 儂智高攻陷雍州，就在雍州建立大南國，僭稱仁惠皇帝，改年號為啟歷，佔據南詔。南詔距離蜀地二千多里（出自《宋鑒》）。 雪竇：明州雪竇山禪師，名重顯，字隱之。太平興國五年四月八日生於遂寧府李氏。幼年依止益州普安院仁銑上人出家，受具足戒后離開蜀地四處遊歷，在荊渚一帶。曾經擔任大陽寺的賓客，後來北遊到達復州。北塔祚禪師喜愛他的精明銳利，留他在寺中五年，盡得其道。將要前往錢塘時，在淮南遇到了曾學士。曾學士寫信將他推薦給靈隱寺的珊禪師。禪師到達靈隱寺已經三年了。曾公奉命出使浙西，到靈隱寺拜訪禪師，寺中一千多僧人沒有認識他的。檢查床鋪，辨認物品才找到他。曾公問起之前所附的信，禪師從袖中拿出。曾公大笑。珊禪師更加覺得他奇特。禪師出任蘇州翠峰寺住持，后遷往明州雪竇寺，宗風大振。到了皇祐四年六月十日（一說七月七日），沐浴后，將手杖、鞋子、衣服、缽盂等分給徒眾，整理好衣服面朝北方圓寂，享年七十三歲，僧臘五十年。全身安葬在寺西邊的山塢中。朝廷賜號明覺大師。得法的首座弟子有天衣懷禪師等。禪師晚年悲嘆學者們尋流忘源，於是作《道日損偈》說：『三分光陰二分已過，靈臺一點也不擦拭。貪生逐日匆匆而去，呼喚不回頭又能怎樣？』他闡揚宗旨的妙語偈頌，遍佈叢林。禪師是智的法嗣。
【English Translation】 English version: 'Without a master: If one abandons the Buddhist temple, where else can one go?' (From 'Zhong Wen Wen Shi'). The Heart Sutra has three translations circulating in the world. The one Taibo refers to is the version translated by the Tripiṭaka Master Xuanzang under the decree of Emperor Taizong of the Tang Dynasty, consisting of fifty-four sentences and two hundred and sixty-seven words. Xinmao year, which is the third year of the Huangyou era, two thousand years after the Parinirvana of Buddha; the nineteenth year of the Chongxi era of the Great Khitan; Western Xia. Renchen year, which is the fourth year of the Huangyou era; the twentieth year of the Chongxi era of the Great Khitan; Western Xia. Nong Zhigao captured Yongzhou and established the Great Nan Kingdom in Yongzhou, presumptuously claiming the title of Emperor Renhui, changing the era name to Qili, and occupying Nanzhao. Nanzhao is more than two thousand li away from Shu (From 'Song Jian'). Xuedou: Chan Master Xuedou of Mount Xuedou in Mingzhou, named Chongxian, styled Yin Zhi. Born on the eighth day of the fourth month of the fifth year of the Taiping Xingguo era to the Li family in Suining Prefecture. In his youth, he became a monk under the Venerable Renxian of Puan Monastery in Yizhou. After receiving the full precepts, he left Shu and traveled around, staying in the Jingzhu area. He once served as a guest at Dayang Temple and later traveled north to Fuzhou. Chan Master Zuo of Beita Temple admired his intelligence and sharpness, keeping him at the temple for five years, where he fully attained his Way. When he was about to go to Qiantang, he met Scholar Zeng in Huainan. Scholar Zeng wrote a letter recommending him to Chan Master Shan of Lingyin Temple. The Chan Master had been at Lingyin Temple for three years. Duke Zeng was sent on a mission to western Zhejiang and visited the Chan Master at Lingyin Temple. None of the more than a thousand monks in the temple recognized him. They checked the beds and identified the items to find him. Duke Zeng asked about the letter he had previously attached, and the Chan Master took it out from his sleeve. Duke Zeng laughed loudly. Chan Master Shan found him even more extraordinary. The Chan Master took the position of abbot of Cuifeng Temple in Suzhou, and later moved to Xuedou Temple in Mingzhou, where his lineage greatly flourished. On the tenth day of the sixth month (some say the seventh day of the seventh month) of the fourth year of the Huangyou era, after bathing, he distributed his staff, shoes, clothes, and alms bowl to his disciples, arranged his clothes, and passed away facing north, at the age of seventy-three, with fifty years as a monk. His whole body was buried in the western valley of the temple. The court bestowed the title of Great Master Mingjue. His foremost disciples who attained the Dharma included Chan Master Tianyi Huai. In his later years, the Chan Master lamented that scholars sought the flow while forgetting the source, so he composed the 'Gatha on the Daily Loss of the Way,' saying: 'Two-thirds of time has already passed, the point of the spiritual platform is not wiped. Greedily living day by day, hurrying away, how can one call back when it doesn't turn its head?' His wonderful words and gathas expounding the principles spread throughout the monasteries. The Chan Master was a Dharma heir of Zhi.
門祚。祚嗣香林遠。遠嗣雲門偃禪師(傳燈)。癸巳 皇祐五年 大契丹 重熙二十一年 西夏
知制誥呂溱出知杭州。首請法智下第一世實相法師梵臻。以天臺教觀主天竺看經院(上竺紀勝)。甲午 至和元年 大契丹 重熙二十二年 宋封孔愿曰衍聖公 乙未 二年 大契丹二十三年八月改元清寧 西夏
八月。契丹主崩。在位二十五年。壽四十一歲。謚曰文成皇帝。廟號興宗。子洪基立。改重熙二十三年為清寧元年。丙申 嘉祐元年 大契丹 清寧二年 西夏 丁酉 嘉祐二年 大契丹 清寧三年 西夏 戊戌 嘉祐三年 大契丹 清寧四年 西夏
定祖圖 明教大師契嵩。明道年間從龍興西山歐陽氏昉(妃兩反)。借其家所藏之書。讀于奉聖院。遂以佛五戒十善通儒之五常。著為原教。是時歐陽文忠公修慕韓文公昌黎排佛。盱江李泰伯亦其流。師乃攜所業謁泰伯。以論儒釋吻合。且抗其說。泰伯愛其文之高。服其理之勝。因致書譽師于文忠公。既而師居杭州靈隱。撰正宗記定祖圖。至是嘉祐三年。赍往京師。經開封府。投狀府尹王公素仲儀。以劄子進之曰。臣今有杭州靈隱寺僧契嵩。經臣陳狀稱。禪門傳法祖宗未甚分明。教門淺學各執傳記。古今多有爭競。故討論大藏經。備得禪門
【現代漢語翻譯】 現代漢語譯本：門祚（家族的命運）。祚嗣香林遠（香林寺的傳承悠遠）。遠嗣雲門偃禪師（傳承自雲門偃禪師）。癸巳年，皇祐五年，大契丹重熙二十一年，西夏。
知制誥呂溱出任杭州知州。首先邀請法智下第一世實相法師梵臻。以天臺教觀主持天竺看經院（上竺紀勝）。甲午年，至和元年，大契丹重熙二十二年，宋朝封孔愿為衍聖公。乙未年，二年，大契丹二十三年八月改元清寧，西夏。
八月，契丹主去世，在位二十五年，享年四十一歲，謚號文成皇帝，廟號興宗。兒子洪基即位，改重熙二十三年為清寧元年。丙申年，嘉祐元年，大契丹清寧二年，西夏。丁酉年，嘉祐二年，大契丹清寧三年，西夏。戊戌年，嘉祐三年，大契丹清寧四年，西夏。
定祖圖，明教大師契嵩。明道年間，跟隨龍興西山的歐陽氏昉（妃兩反）。借用他家所藏的書籍，在奉聖院閱讀。於是用佛教的五戒十善來貫通儒家的五常，著作為《原教》。當時歐陽文忠公歐陽修仰慕韓文公韓愈排斥佛教，盱江李泰伯李覯也是這種人。契嵩於是帶著自己的作品拜訪李泰伯，用儒釋吻合的觀點進行辯論，並且堅持自己的觀點。李泰伯欣賞他的文章高妙，佩服他的道理精深，因此寫信向歐陽文忠公推薦契嵩。之後契嵩住在杭州靈隱寺，撰寫《正宗記》和《定祖圖》。到了嘉祐三年，帶著這些作品前往京師，經過開封府，向府尹王公素仲儀遞交狀子，用札子的形式進獻說：『臣現在有杭州靈隱寺僧人契嵩，經過臣陳述稱，禪門傳法祖宗不是很分明，教門淺薄的學人各自執著于傳記，古今有很多爭論，所以討論大藏經，詳細瞭解禪門』
【English Translation】 English version: Menzuo (family's fate). Zuosi Xianglin Yuan (Xianglin Temple's inheritance is far-reaching). Yuansi Yunmen Yanzhanshi (inherited from Yunmen Yanzhanshi). In the year Gui Si, the fifth year of Huangyou, the twenty-first year of Chongxi of the Great Khitan, and the Xixia.
Zhi Zhi Gao Lu Qin went to Hangzhou as the prefect. First, he invited Fashi's first generation of Xiang Fashi Fanzhen. He presided over the Tianzhu Sutra Reading Courtyard (Shangzhu Jisheng) with the Tiantai teachings. In the year Jiawu, the first year of Zhihe, the twenty-second year of Chongxi of the Great Khitan, the Song Dynasty conferred Kong Yuan as Yansheng Duke. In the year Yiwei, the second year, the Great Khitan changed the Yuan to Qingning in August of the twenty-third year, Xixia.
In August, the Khitan ruler passed away, reigning for twenty-five years, at the age of forty-one. His posthumous title was Emperor Wencheng, and his temple name was Xingzong. His son Hongji ascended the throne and changed the twenty-third year of Chongxi to the first year of Qingning. In the year Bingshen, the first year of Jiayou, the second year of Qingning of the Great Khitan, Xixia. In the year Dingyou, the second year of Jiayou, the third year of Qingning of the Great Khitan, Xixia. In the year Wuxu, the third year of Jiayou, the fourth year of Qingning of the Great Khitan, Xixia.
Ding Zu Tu (Establishing the Ancestral Lineage Chart), Mingjiao Master Qisong. During the Mingdao period, he followed Ouyang Shi Fang (Fei Liang Fan) of Longxing West Mountain. He borrowed books from his family's collection and read them at Fengsheng Courtyard. Therefore, he used the Buddhist Five Precepts and Ten Virtues to connect the Confucian Five Constant Virtues, and wrote 'Yuan Jiao' ('On the Origin of Teachings'). At that time, Ouyang Wenzhong Gong Ouyang Xiu admired Han Wengong Han Yu's rejection of Buddhism, and Li Taibo Li Gou of Xujiang was also one of them. Qisong then visited Li Taibo with his works, debated with the view of Confucianism and Buddhism being in agreement, and insisted on his own views. Li Taibo admired his writing and admired the depth of his reasoning, so he wrote a letter recommending Qisong to Ouyang Wenzhong Gong. After that, Qisong lived in Lingyin Temple in Hangzhou and wrote 'Zhengzong Ji' ('Records of the Orthodox Lineage') and 'Ding Zu Tu' ('Establishing the Ancestral Lineage Chart'). In the third year of Jiayou, he took these works to the capital, passed through Kaifeng Prefecture, and submitted a petition to the prefect Wang Gongsu Zhongyi, presenting it in the form of a note, saying: 'I now have the monk Qisong of Lingyin Temple in Hangzhou, who, after my statement, said that the ancestral lineage of the Chan school is not very clear, and the shallow scholars of the teaching school are each attached to the biographies, and there are many disputes in ancient and modern times, so they discussed the Tripitaka and learned in detail about the Chan school.'
祖宗所出本末。因刪繁撮要。撰成傳法正宗記一十二卷並畫祖圖一面。以正傳記謬誤。兼注輔教編四十篇。印本一部三卷。上陛下書一封。並不干求恩澤。乞臣繳進。臣于釋教粗曾留心。觀其筆削注述。故非臆論頗亦精緻。陛下萬機之暇深得法樂。愿賜聖覽。如有可採乞降中書看詳。特與編入大藏目錄取進止。帝覽其書可其奏。乃送中書。丞相韓魏公琦參政歐陽文忠公修相與觀嘆。歐陽公曰。不意僧中有此郎。探經考證既無訛謬。於是朝廷旌以明教大師號。賜書入藏中。書劄子曰。權知開封府王素奏。杭州靈隱寺僧契嵩撰成傳法正宗記並輔教編三卷。宜令傳法院于藏經內收附。劄付傳法院準此(出瑩仲溫羅湖文集。初見周昭王四年佛正宗記下)。仲溫瑩公贊之曰。嵩之高丈至論。足以寄宣大化。既經進獻獲收附於大藏。則維持法門之功。日月不能老矣。嗟夫吾徒有終身不過目者。豈知潛利陰益所自耶。己亥 嘉祐四年二月弛茶禁 大契丹 清寧五年 西夏
歐陽公修宋公祁修唐書成。修又撰五代史七十四卷。洪邁容齋三筆曰。舊唐書五代史二書。關佛氏處。新書史刪盡矣。
四月帝以周恭帝子崇義公給田千頃令奉周祀(帝紀)。庚子 嘉祐五年 大契丹 清寧六年 西夏
達觀禪師。名曇穎。
【現代漢語翻譯】 現代漢語譯本： 關於祖師傳承的本末源流，（契嵩）刪繁就簡，撰寫成《傳法正宗記》一十二卷，並繪製祖師畫像一面，以匡正傳承記載的謬誤，兼作《輔教編》四十篇，印製成一部三卷。同時上呈給皇帝奏書一封，並不尋求任何恩惠，只請求將這些進獻朝廷。我（王素）對佛教略有涉獵，觀看他的刪改註釋，並非隨意之論，頗為精妙。陛下在萬機之餘，能夠從中獲得佛法的喜悅，希望能夠賜予聖覽。如果其中有可取之處，請交給中書省詳細審閱，特別請求將其編入大藏經目錄，聽候聖裁。皇帝閱覽了他的著作，認可了他的奏請，於是送交中書省。丞相韓琦（韓魏公琦）和參知政事歐陽修（歐陽文忠公修）共同觀看讚歎。歐陽修說：『沒想到僧人中有這樣的人才，探究經典考證既沒有訛誤。』於是朝廷授予他『明教大師』的稱號，賜書收入藏經中。開封府權知王素的奏札上說：杭州靈隱寺僧人契嵩撰寫完成《傳法正宗記》和《輔教編》三卷，應該命令傳法院將其收入藏經之中。札付傳法院照此辦理（出自瑩仲溫《羅湖文集》。初見於周昭王四年《佛正宗記》下）。仲溫瑩公讚揚他說：契嵩的高論至理，足以宣揚佛法大化。既然已經進獻朝廷並被收入大藏經，那麼他維持佛法門庭的功勞，日月都無法使其衰老啊！唉，我的同道中人，有終身都不能看到這些著作的，哪裡知道這潛移默化的利益來自何處呢？己亥年，嘉祐四年二月，朝廷放寬了茶葉禁令。大契丹國清寧五年，西夏。
歐陽修（歐陽文忠公修）和宋祁（宋公祁）修撰完成《唐書》。歐陽修又撰寫了《五代史》七十四卷。洪邁在《容齋三筆》中說：舊《唐書》和《五代史》兩部書，關於佛教的內容，新《唐書》和《五代史》都刪除了。
四月，皇帝將周恭帝的兒子崇義公賜予田地千頃，讓他奉祀周朝（出自《帝紀》）。庚子年，嘉祐五年。大契丹國清寧六年，西夏。
達觀禪師，名曇穎。
【English Translation】 English version: Regarding the origin and development of the ancestral lineage, (Qisong) simplified the complex and wrote 'The Record of the Orthodox Lineage of Dharma Transmission' in twelve volumes, and painted a portrait of the ancestral masters to correct the errors in the lineage records, and also wrote 'Essays Aiding the Teachings' in forty chapters, printed as a set of three volumes. At the same time, he presented a memorial to the emperor, not seeking any favor, but only requesting that these be presented to the court. I (Wang Su) have a slight understanding of Buddhism, and after reading his revisions and annotations, I found them to be not arbitrary but quite refined. May Your Majesty, in the midst of your myriad affairs, be able to obtain the joy of the Dharma from them, and I hope that you will grant them a sacred viewing. If there is anything of value in them, please hand them over to the Ministry of Central Affairs for detailed review, and especially request that they be included in the catalog of the Great Treasury of Scriptures, awaiting imperial decision. The emperor read his works and approved his request, and then sent them to the Ministry of Central Affairs. The Prime Minister Han Qi (Han Wei Gong Qi) and the Councilor Ouyang Xiu (Ouyang Wenzhong Gong Xiu) watched and praised together. Ouyang Xiu said, 'I did not expect that there would be such a talent among the monks, and his exploration and textual research are free of errors.' Therefore, the court granted him the title of 'Master Mingjiao' and bestowed a book to be included in the scriptures. The memorial of Wang Su, the acting governor of Kaifeng Prefecture, stated: The monk Qisong of Lingyin Temple in Hangzhou has completed 'The Record of the Orthodox Lineage of Dharma Transmission' and 'Essays Aiding the Teachings' in three volumes, and the Chuanfa Yuan (Translation Institute) should be ordered to include them in the collection of scriptures. The order was given to the Chuanfa Yuan to act accordingly (from Ying Zhongwen's 'Luohu Collection'. First seen in the fourth year of King Zhao of Zhou, 'Record of the Orthodox Lineage of Buddhism'). Zhongwen Ying Gong praised him, saying: Qisong's high-minded and profound theories are sufficient to propagate the great transformation of Buddhism. Since they have been presented to the court and included in the Great Treasury of Scriptures, then his merit in maintaining the Dharma gate will not be diminished by the sun and moon! Alas, my fellow practitioners, some of whom will never see these works in their lifetime, how can they know where this subtle benefit comes from? In the year of Ji Hai, the fourth year of Jiayou, in February, the court relaxed the tea ban. The fifth year of Qingning of the Great Khitan Kingdom, Western Xia.
Ouyang Xiu (Ouyang Wenzhong Gong Xiu) and Song Qi (Song Gong Qi) completed the 'History of the Tang Dynasty'. Ouyang Xiu also wrote the 'History of the Five Dynasties' in seventy-four volumes. Hong Mai said in 'Rongzhai's Third Pen': In the old 'History of the Tang Dynasty' and the 'History of the Five Dynasties', the content about Buddhism was deleted in the new 'History of the Tang Dynasty' and the 'History of the Five Dynasties'.
In April, the emperor granted Chongyi Gong, the son of Emperor Gong of Zhou, a thousand qing of land to allow him to worship the Zhou Dynasty (from 'Imperial Records'). In the year of Gengzi, the fifth year of Jiayou. The sixth year of Qingning of the Great Khitan Kingdom, Western Xia.
Chan Master Daguan, named Tanying.
杭州錢塘丘氏子。年十三依龍興寺為大僧。二十游京師。師為人奇逸。智識敏妙。書史無不觀。詞章尤雅麗。夏文莊公竦王文康公曙歐陽文忠公修節度使李端愨端愿咸扣玄關。敬以師禮。殊相樂也。時錄其語。目之曰登門集。師初謁大陽明安禪師。次謁石門聰公。侍之日久。盡契玄奧。東遊初住舒州(今安慶路)香爐峰。遷潤州(今鎮江路)因聖太平之隱靜明州雪竇。再遷潤之金山。至是嘉祐四年除夕。遣侍者持書別揚州刁景純學士曰。明旦當行不暇相見厚自愛。刁驚曰當奈何。乃復書訣別。馳書吏至岸。師遽命擊鼓升座。敘出世本末勉眾勿怠。又曰吾化當以賢監寺補次(金山懷賢禪師)。下座讀景純書畢歸方丈。大眾擁隨之。跏趺良久乃化。壽七十二。夏五十三。師嗣襄州谷隱山慈照禪師蘊聰。聰嗣首山念。念嗣風穴沼。臨濟派也(續燈)。達觀嘗作性辯。其文曰。今古聖賢言性者只得情也。脫能窮理不能儘性何也。不知三才萬物皆性也。天性上。地性下。金利水濕木直火熱土厚。此五行性也。統而論之。精而察之。萬物之性皎然可見矣。就中最靈者人也。陰陽交遘而生。變化而動者情也。約人情純粹者也。其所以可上可下為賢為愚受性上者君子也。外情不能惑性。雖混于小人猶金玉之土石耳。至於堯舜禹湯垂名萬
【現代漢語翻譯】 現代漢語譯本 丘氏子，杭州錢塘人。十三歲時，他在龍興寺出家為僧。二十歲時，他遊歷京師。這位禪師為人灑脫不凡，智慧敏捷巧妙，各種書籍史料無不涉獵，尤其擅長華麗的辭章。夏文莊公（夏竦，北宋大臣，謚文莊）、王文康公（王曙，北宋大臣，謚文康）、歐陽文忠公（歐陽修，北宋文學家、史學家，謚文忠）、節度使李端愨（李端愿，北宋將領，謚端愨）都曾向他請教玄奧的佛理，以對待老師的禮節尊敬他，彼此相處非常愉快。當時人們記錄了他的言論，命名為《登門集》。禪師最初拜訪了大陽明安禪師，之後拜訪了石門聰公。侍奉聰公很久，完全領悟了佛法的玄妙之處。後來他向東遊歷，最初住在舒州（今安徽安慶）的香爐峰，之後遷到潤州（今江蘇鎮江）因聖太平寺的隱靜，又到明州雪竇寺。再次遷到潤州的金山寺。到了嘉祐四年除夕，他派侍者拿著書信告別揚州的刁景純學士，信中說：『我明天就要走了，沒有時間相見，請您多多保重。』刁景純感到驚訝，說：『這該如何是好？』於是回信訣別。送信的官吏趕到岸邊時，禪師立即命令擊鼓升座，講述自己出家的本末因緣，勉勵大家不要懈怠。又說：『我圓寂之後，應當由賢監寺（金山懷賢禪師）來接替我的位置。』說完下座，讀完刁景純的回信后回到方丈。大眾擁簇跟隨他。他結跏趺坐了很久，然後圓寂。享年七十二歲，僧臘五十三年。禪師是襄州谷隱山慈照禪師蘊聰的法嗣，蘊聰是首山唸的法嗣，念是風穴沼的法嗣，屬於臨濟宗派（《續燈錄》）。達觀禪師曾經寫過一篇關於『性』的辯論文章，文章說：『自古至今的聖賢談論『性』，都只談到了『情』。即使能夠窮盡事物的道理，也不能完全瞭解『性』，這是為什麼呢？因為他們不知道三才萬物都是『性』。天性向上，地性向下，金的性質是鋒利，水的性質是潮濕，木的性質是筆直，火的性質是炎熱，土的性質是厚重。這就是五行的『性』。總而言之，精細地觀察，萬物的『性』就可以清楚地看到了。其中最具有靈性的是人。陰陽交合而產生，變化而活動的就是『情』。就人的『情』而言，純粹的就是『性』。人之所以可以向上也可以向下，成為賢人或愚人，是因為接受了『性』的引導。外在的『情』不能迷惑『性』，即使混雜在小人之中，也像金玉在土石之中一樣。至於堯、舜、禹、湯，他們的名字流傳萬世。
【English Translation】 English version Qiu was a native of Qiantang, Hangzhou. At the age of thirteen, he became a monk at Longxing Temple. At twenty, he traveled to the capital. This Chan master was extraordinary and unrestrained, with quick and keen intelligence. He read all kinds of books and historical materials, and was especially skilled in elegant and ornate prose. Duke Xia Wenzhuang (Xia Song, a minister of the Northern Song Dynasty, posthumously named Wenzhuang), Duke Wang Wenkang (Wang Shu, a minister of the Northern Song Dynasty, posthumously named Wenkang), Duke Ouyang Wenzhong (Ouyang Xiu, a writer and historian of the Northern Song Dynasty, posthumously named Wenzhong), and Military Commissioner Li Duanque (Li Duanyuan, a general of the Northern Song Dynasty, posthumously named Duanque) all consulted him on the profound principles of Buddhism, respecting him with the etiquette due to a teacher, and they enjoyed each other's company very much. At that time, people recorded his words and named them 'Dengmen Ji' ('Collected Teachings at the Door'). The Chan master first visited Chan Master Dayang Mian'an, and then visited Master Shimen Cong. He served Master Cong for a long time and fully understood the mysteries of the Dharma. Later, he traveled east, first residing at Incense Burner Peak in Shuzhou (now Anqing, Anhui), then moved to Yin Jing of Taining Temple in Runzhou (now Zhenjiang, Jiangsu), and then to Xuetou Temple in Mingzhou. He moved again to Jinshan Temple in Runzhou. On New Year's Eve of the fourth year of Jiayou, he sent a servant with a letter to say goodbye to Scholar Diao Jingchun of Yangzhou, saying: 'I am leaving tomorrow and have no time to meet you. Please take good care of yourself.' Diao Jingchun was surprised and said, 'What should I do?' So he wrote back to say goodbye. When the messenger arrived at the shore, the Chan master immediately ordered the drums to be beaten and ascended the seat, recounting the beginning and end of his ordination, and urging everyone not to be lazy. He also said: 'After my death, the virtuous supervisor (Chan Master Huaixian of Jinshan) should take my place.' After finishing speaking, he stepped down from the seat, read Diao Jingchun's reply, and returned to his abbot's room. The crowd followed him. He sat in the lotus position for a long time and then passed away. He lived to be seventy-two years old, with fifty-three years as a monk. The Chan master was a Dharma heir of Chan Master Cizhao Yuncong of Guyin Mountain in Xiangzhou, Yuncong was a Dharma heir of Shoushan Nian, and Nian was a Dharma heir of Fenxue Zhao, belonging to the Linji school ('Continued Records of the Lamp'). Daguan Chan Master once wrote an essay on the debate of 'nature', which said: 'The sages and worthies of ancient and modern times who talked about 'nature' only talked about 'emotion'. Even if they can exhaust the principles of things, they cannot fully understand 'nature'. Why is this? Because they do not know that the three talents and all things are 'nature'. Heaven's nature is upward, earth's nature is downward, the nature of metal is sharpness, the nature of water is wetness, the nature of wood is straightness, the nature of fire is heat, and the nature of earth is thickness. This is the 'nature' of the five elements. In short, if we observe carefully, the 'nature' of all things can be clearly seen. Among them, the most spiritual is man. What is produced by the union of yin and yang and moves with change is 'emotion'. As far as human 'emotion' is concerned, what is pure is 'nature'. The reason why people can go up or down, become virtuous or foolish, is because they have accepted the guidance of 'nature'. External 'emotion' cannot confuse 'nature', even if it is mixed among petty people, it is like gold and jade in earth and stone. As for Yao, Shun, Yu, and Tang, their names have been passed down for generations.
古。乃當時保高位守常道。而察人情隨性立法也。桀紂幽厲惑富貴失大寶。縱自性被情遷也。天地雖無情。風雲四時易其候。山川萬物亂其形。唯人居中。度天時隨地利而不失其節。所以人為天地心也。情意識皆本乎性也。隨物所顯故外有多名耳。余不可備敘也。情者心也牽于用。意者志也記於事。識者知也辯於物。愛惡喜怒皆情也。夫為大聖人者性決定也。不被外惑不為情牽。性制於情也。所以我教謂之正覺者也。易唯知窮理盡性之說。而未見乎出古入今之道者也(僧寶傳)。
越州天衣禪師名義懷。溫州樂清陳氏子。長游京師。依景德寺為童行。天聖年間試經得度。師七坐道場。晚年以疾居池陽杉山庵。門弟子杭州臨平山佛日禪師智才迎歸侍奉。至是嘉祐五年。才往蘇州。師速其歸。才至。師說偈曰。紅日照扶桑。寒云封華岳。三更過鐵圍拶折驪龍角。才曰。卵塔既成如何是畢竟事。師舉拳示之。遂就寢推枕而寂。塔全身寺東之原。師嗣雪竇顯禪師。徽宗崇寧中謚振宗禪師。辛丑 嘉祐六年 大契丹 清寧七年 西夏
文潞公彥博。以使相鎮魏府(曰北京今大名路也)。文慧禪師。名重元。居天缽寺。一日言別。公曰師老矣。復何往。師曰入滅去。公語其子友甫曰。元公道韻深穩。言笑有味。非常
僧也。往候之。果已坐脫。方盛暑香風襲人。火化煙色白瑩舍利無數。公執上所賜白琉璃瓶祝曰。舍利可得乎。煙即入瓶中。舍利填滿。公愈信重。留心內典。師生青州千乘孫氏。年十七出家。冠歲圓具。遊方至天衣法席。頓悟玄旨。天衣曰。此吾家千里駒也。師四易名藍。在處緇白仰慕。嗣天衣懷禪師(傳燈錄)。
會正記 堪律師所作。師名允堪。錢塘人。幼從天臺崇教大師慧思祝髮。學無不通。專精律部。慶曆皇祐以來。依律建戒壇于杭之大昭．慶蘇之開元．秀之精嚴。歲歲度僧祝延聖壽。師著會正記等文十二部。講續南山宣律師之律藏。自其後有靈芝律師元照。繼嗣其宗焉。師是年十一月二十六日入寂于昭慶。移塔西湖菩提。號真悟智圓大律師(塔銘)。壬寅 嘉祐七年 大契丹 清寧八年 西夏
云峰禪師。名文悅。生隆興徐氏。七歲剃髮于龍興寺。粹美有精識。年十九遍參江淮。意詣荊州金鑾瑞州大愚。先至大愚見芝禪師。屋老僧殘荒涼如傳舍。芝自提笠。日走市井。暮歸閉關高枕欲去之。芝適上堂曰。大家相聚吃莖齏。喚作一莖齏。入地獄如箭射。下座師駭焉。夜造丈室。芝曰。來何所求。曰求佛心法。芝曰。我忍饑不暇。何暇為汝說法。汝可為眾乞飯去。師即請行。未幾芝遷西山翠巖
【現代漢語翻譯】 現代漢語譯本： 有位僧人，前去拜訪他，果然已經坐化圓寂。當時正值盛夏，香風習習，火化后煙的顏色潔白晶瑩，舍利無數。楊杰拿著皇上賞賜的白琉璃瓶，祝禱說：『舍利可以得到嗎？』煙立刻進入瓶中，舍利填滿了瓶子。楊杰更加信重佛教，留心研究佛經。這位禪師俗家姓孫，是青州千乘人。十七歲出家，二十歲受具足戒。遊歷四方，到達天衣義懷禪師的法席，頓悟玄妙的旨意。天衣禪師說：『這是我家裡的千里駒啊！』禪師先後在四座名寺擔任住持，所到之處，僧人和俗人都仰慕他。他是天衣義懷禪師的法嗣（見《傳燈錄》）。 會正記：是堪律師所作。律師名允堪，是錢塘人。幼年跟隨天臺宗崇教大師慧思剃度出家，學問無所不通，尤其精通律宗。慶曆、皇祐年間以來，依據戒律在杭州的大昭寺、蘇州的開元寺、秀州的精嚴寺建立戒壇，每年都為僧人授戒，祝願皇帝聖壽無疆。律師著有《會正記》等著作十二部，講解續南山宣律師的律藏。之後有靈芝律師元照，繼承了他的宗派。律師於該年十一月二十六日在昭慶寺圓寂，靈柩移葬于西湖菩提山，謚號真悟智圓大律師（見塔銘）。壬寅年是嘉祐七年，相當於大契丹清寧八年，西夏某年。 云峰禪師，法名文悅，俗家姓徐，是隆興人。七歲在龍興寺剃度出家，天資聰穎，很有見識。十九歲時遍參江淮一帶的名師，心儀荊州金鑾和瑞州大愚的禪師。他先到大愚拜見芝禪師。當時寺廟破敗，僧人稀少，荒涼得像個旅店。芝禪師自己拿著斗笠，每天到市井乞食，晚上回來閉門睡覺。文悅禪師打算離開。芝禪師恰好上堂說法，說：『大家聚在一起吃醃菜，如果把這叫做醃菜，死後下地獄就像箭一樣快。』說完就下座了。文悅禪師聽后非常震驚，晚上去拜訪芝禪師。芝禪師問：『你來求什麼？』文悅禪師說：『求佛心法。』芝禪師說：『我餓肚子都來不及，哪有空為你說法？你先去為大眾乞飯吧。』文悅禪師就去乞食。不久，芝禪師遷往西山翠巖。
【English Translation】 English version: A monk went to visit him and found that he had indeed passed away in meditation. It was the height of summer, with fragrant breezes wafting around. After cremation, the smoke was white and crystalline, and there were countless śarīra (relics). Yang Jie held up the white vaidurya (white glass) bottle bestowed by the emperor and prayed, 'Can the śarīra be obtained?' The smoke immediately entered the bottle, filling it with śarīra. Yang Jie became even more convinced and devoted himself to studying the inner scriptures. The dhyāna master's family name was Sun, and he was from Qiancheng in Qingzhou. He left home at the age of seventeen and received full ordination at twenty. He traveled to the Dharma seat of Tiānyī Huáichán (Tiānyī Huáichán, a Chan master), where he had a sudden enlightenment of the profound meaning. Tiānyī said, 'This is my family's thoroughbred!' The master served as abbot in four famous temples, and wherever he went, monks and laypeople admired him. He was a Dharma heir of Tiānyī Huáichán (as recorded in the Chuándēng Lù (Transmission of the Lamp)). The Huìzhèng Jì (Record of Harmonizing the Correct): Written by Lǜshī Kān (Lǜshī Kān, Vinaya Master Kan). The master's name was Yǔnkān (Yǔnkān). He was from Qiantang. As a child, he followed Huìsī (Huìsī, a Tiantai master) of Chóngjiào (Chóngjiào Monastery) to have his head shaved and leave home. He was knowledgeable in everything he studied, especially proficient in the Vinaya (monastic discipline). Since the Qìnglì (Qìnglì era) and Huángyòu (Huángyòu era), he established ordination platforms based on the Vinaya at Dàzhāo (Dàzhāo Monastery) in Hangzhou, Kāiyuán (Kāiyuán Monastery) in Suzhou, and Jīngyán (Jīngyán Monastery) in Xiuzhou. Every year, he ordained monks and prayed for the emperor's longevity. The master wrote twelve works, including the Huìzhèng Jì, and lectured on the Vinaya collection of Xuān Lǜshī (Xuān Lǜshī, Vinaya Master Xuan) of Nánshān (Nánshān). Later, there was Língzhī Lǜshī Yuánzhào (Língzhī Lǜshī Yuánzhào, Vinaya Master Yuanzhao of Lingzhi), who continued his lineage. The master passed away on the twenty-sixth day of the eleventh month of this year at Zhāoqìng (Zhāoqìng Monastery). His remains were moved to Xī Hú Pútí (West Lake Bodhi Mountain) and given the posthumous title Zhēnwù Zhìyuán Dà Lǜshī (Great Vinaya Master of True Enlightenment, Wisdom, and Perfection) (from the inscription on his pagoda). The year Rényín (Rényín year) was the seventh year of Jiāyòu (Jiāyòu era), equivalent to the eighth year of Qīngníng (Qīngníng era) of the Great Khitan and a certain year of Western Xia. Yúnfēng Chánshī (Yúnfēng Chánshī, Chan Master Yunfeng), named Wényuè (Wényuè), was born into the Xu family of Longxing. He had his head shaved at the age of seven at Lóngxīng Sì (Lóngxīng Temple). He was intelligent and insightful. At the age of nineteen, he visited teachers all over Jianghuai, intending to visit the dhyāna masters of Jīngzhōu Jīnlúán (Jīngzhōu Jīnlúán) and Ruìzhōu Dàyú (Ruìzhōu Dàyú). He first went to Dàyú (Dàyú) to see Zhī Chánshī (Zhī Chánshī, Chan Master Zhi). The temple was old, the monks were few, and it was as desolate as an inn. Zhī himself carried a bamboo hat and went to the market to beg for food every day, returning in the evening to close his door and sleep soundly. Wényuè intended to leave. Zhī happened to ascend the Dharma hall and said, 'Everyone gathers together to eat pickled vegetables. If you call it pickled vegetables, going to hell is as fast as an arrow.' After descending from the seat, Wényuè was shocked. He visited Zhī's room at night. Zhī asked, 'What do you seek?' Wényuè said, 'I seek the Buddha-mind Dharma.' Zhī said, 'I don't even have time to satisfy my hunger, how can I have time to explain the Dharma for you? You can go beg for food for the assembly.' Wényuè then went to beg for food. Soon after, Zhī moved to Cuìyán (Cuìyán) on West Mountain.
。師從之詣丈室。芝曰。又欲求佛心法耶。汝不念乍住。屋壁疏漏且寒雪。我忍寒不能。何能為汝說法。佛法未到爛卻。可為眾營炭。師奉命及還。維那闕職。師造丈室。芝曰。佛法不怕爛卻。堂司一職今以煩汝。師有難色慾棄去。自念勤勞日久何得中止。然抑有恨于芝適后架。架上桶箍爆桶墮地。乃大悟頓。見芝從前用處。亟著伽黎走至寢堂。芝迎笑曰。維那且喜大事了畢。師再拜汗下。服勤八年而芝歿。師東遊三吳。所至叢林改觀。雪竇顯禪師尤敬畏之。每集眾茶。必橫設特榻示禮異之。南昌移文請住翠峰。又遷云峰。上堂曰。語不離窠臼。焉能出蓋纏。片云橫谷口。迷卻幾人源。所以道言無展事語不投機。承言者喪。滯句者迷。汝等諸人到這裡憑何話。會良久曰。欲得不招無間業。莫謗如來正法輪。上堂。有情之本依智海以為源。含識之流總法身而為體。祇為情生智隔想變體殊。達本情忘知心體合。諸禪德會么。古佛與露柱相承。佛殿與燈籠斗額。若也不會單重交折。至是嘉祐七年七月八日。升座辭眾說偈曰。住世六十六年。為僧五十九夏。禪流若問旨歸。鼻孔大頭向下。遂泊然而逝。阇維五色舍利塔于禹溪北。師嗣大愚禪師守芝。芝嗣汾陽善昭。昭嗣首山念禪師(僧寶傳)。癸卯 嘉祐八年三月帝崩 大契丹
清寧九年 西夏
英宗
諱曙。濮王子。太宗孫也。即位年三十三。在位四年。壽三十七歲 治平(四)。甲辰 治平元年 大契丹 清寧十年 西夏 寇宋邊 乙巳 治平二年三月行明大曆 大契丹 咸雍元年 西夏
秋八月三日。都城大雨水泛漲水。詔求直言(歸田錄)。宰相曾公亮。嘗因敷陳知杭州沈文通奏。天竺看經院(上竺寺也)觀世音菩薩。始自石晉至今治平。福天下澤生民。前後靈蹟甚著。蒙旨賜曰天竺靈感觀音院。端明殿學士禮部侍郎蔡襄繼守是邦。一新院宇用揭新額(上竺紀勝)。丙午 治平三年 大遼咸雍二年 契丹復號曰遼 西夏 寇宋邊 丁未 治平四年正月帝崩 咸雍三年 西夏
正月。詔民間私造寺院屋宇及三十間者悉存之。普賜額曰壽聖(朱繪年通詮要)。
神宗
諱頊。英宗子。年二十即位。銳意求治卒于凋弊。在位十八年。壽三十八歲。熙寧(十)元豐(八)大教東被一千年矣。戊申 熙寧元年 大遼 咸雍四年 西夏 己酉 熙寧二年 大遼 咸雍五年 西夏 宋冊秉常為夏國主
隆興府黃龍禪師。名慧南。信州章氏子。依泐潭澄禪師分別座接物。名振諸方。偶同云峰悟禪師游西山。夜話雲門法道。峰曰。澄公雖是雲門
【現代漢語翻譯】 現代漢語譯本 清寧九年 西夏
英宗（Yingzong）：
諱曙（Hui Shu）。濮王（Pu Wang）之子，太宗（Taizong）之孫。即位時三十三歲，在位四年，享年三十七歲。治平（Zhi Ping）（四）。甲辰年，治平元年，大契丹（Da Qidan）清寧十年，西夏（Xi Xia）侵犯宋朝邊境。乙巳年，治平二年三月，大契丹行明大曆（Ming Da Li），咸雍（Xian Yong）元年，西夏。
秋八月初三，都城大雨，水氾濫。詔令徵求直言（《歸田錄》）。宰相曾公亮（Zeng Gongliang）曾因敷陳知杭州沈文通（Shen Wentong）上奏，天竺看經院（Tianzhukanjingyuan）（上竺寺也）的觀世音菩薩（Guanshiyin Pusa），自石晉（Shi Jin）至今治平年間，福澤天下百姓，前後靈蹟顯著。蒙旨賜名『天竺靈感觀音院』。端明殿學士禮部侍郎蔡襄（Cai Xiang）繼任治理此地，重新修繕院宇，並啟用新匾額（《上竺紀勝》）。丙午年，治平三年，大遼咸雍二年，契丹復號為遼（Liao），西夏侵犯宋朝邊境。丁未年，治平四年正月，皇帝駕崩，咸雍三年，西夏。
正月，詔令民間私自建造的寺院房屋，以及超過三十間的，全部保留。普遍賜予匾額，名為『壽聖』（《朱繪年通詮要》）。
神宗（Shenzong）：
諱頊（Hui Xu）。英宗之子。二十歲即位，銳意求治，最終在凋敝中去世。在位十八年，享年三十八歲。熙寧（Xi Ning）（十），元豐（Yuan Feng）（八）。大教東傳已有一千年。戊申年，熙寧元年，大遼咸雍四年，西夏。己酉年，熙寧二年，大遼咸雍五年，西夏，宋朝冊封秉常（Bing Chang）為夏國主。
隆興府黃龍禪師（Huanglong Chanshi），名慧南（Hui Nan），信州章氏之子。依止泐潭澄禪師（Letan Cheng Chanshi）分別座接物，名聲遠揚。偶然與云峰悟禪師（Yunfeng Wu Chanshi）同遊西山，夜談雲門（Yunmen）法道。云峰說：澄公雖然是雲門
【English Translation】 English version Qingning 9th year, Western Xia
Emperor Yingzong:
Personal name was Shu. Son of Prince Pu, grandson of Emperor Taizong. Ascended the throne at the age of thirty-three. Reigned for four years. Died at the age of thirty-seven. Zhi Ping (4 years). Jia Chen year, Zhi Ping 1st year, Great Qidan, Qingning 10th year, Western Xia invaded the Song border. Yi Si year, Zhi Ping 2nd year, March, Great Qidan implemented Ming Da Li, Xian Yong 1st year, Western Xia.
Autumn, August 3rd. Heavy rain in the capital city, causing flooding. An edict was issued to seek candid advice (Gui Tian Lu). Chancellor Zeng Gongliang once reported, based on a memorial from Shen Wentong, the governor of Hangzhou, that the Guanshiyin Bodhisattva (Avalokiteśvara) of Tianzhukanjingyuan (also known as Shangzhu Temple) had been blessing the world and benefiting the people since the Shi Jin dynasty until the Zhi Ping era, with numerous and evident miraculous events. An imperial decree bestowed the name 'Tianzhulinggan Guanyin Temple'. The Academician of Duanming Hall and Vice Minister of the Ministry of Rites, Cai Xiang, succeeded in governing this region, renovated the temple, and inaugurated a new plaque (Shangzhu Ji Sheng). Bing Wu year, Zhi Ping 3rd year, Great Liao Xian Yong 2nd year, Qidan restored its name to Liao, Western Xia invaded the Song border. Ding Wei year, Zhi Ping 4th year, the Emperor passed away in January, Xian Yong 3rd year, Western Xia.
January. An edict was issued that all privately built temples and houses with more than thirty rooms should be preserved. Plaques with the name 'Shou Sheng' were universally bestowed (Zhu Hui Nian Tong Quan Yao).
Emperor Shenzong:
Personal name was Xu. Son of Emperor Yingzong. Ascended the throne at the age of twenty, determined to seek good governance, but died in decline. Reigned for eighteen years. Died at the age of thirty-eight. Xi Ning (10 years), Yuan Feng (8 years). It has been a thousand years since the Great Teaching spread eastward. Wu Shen year, Xi Ning 1st year, Great Liao Xian Yong 4th year, Western Xia. Ji You year, Xi Ning 2nd year, Great Liao Xian Yong 5th year, Western Xia, the Song Dynasty enfeoffed Bing Chang as the ruler of Western Xia.
Chan Master Huanglong of Longxing Prefecture, named Huinan, was a native of the Zhang family in Xinzhou. He relied on Chan Master Letan Cheng for teaching and receiving people, and his reputation spread far and wide. He happened to travel to West Mountain with Chan Master Yunfeng Wu, and they discussed the Dharma path of Yunmen at night. Yunfeng said: Although Master Cheng is from Yunmen
之後法道異矣。師詰其所以異。峰曰。雲門如九轉丹砂點鐵成金。澄公藥永銀徒可玩入煆則流去。師怒以枕投之。明日峰謝過。又曰。雲門氣宇如王甘死語下乎。有法授人者死語也。死語能活人乎。師曰。若如是則誰可汝意。峰曰。石霜圓手段出諸方。子宜見之。師即造焉。中途聞慈明不事事忽叢林。遂登衡岳謁福嚴賢。命師掌書記。俄賢卒。郡守以慈明補席。入院貶剝諸方件件數為邪解。師為之氣索遂造其室。明曰。書記領徒遊方。借使有疑可坐而商略。師哀懇愈切。明曰。公學雲門禪必善其旨。如雲放洞山三十棒。是有吃棒分。是無吃棒分。師曰。有吃棒分。明色莊曰。從朝至暮鵲噪鴉鳴皆合吃棒。師遽炷香作禮。明端坐受之。復問之曰。趙州道臺山婆子。我為汝勘破了也。且那裡是他勘破婆子處。師汗下不能加答。次日又詣。明詬罵不已。師曰。罵豈是慈悲法施耶。明曰。爾作罵會那。師于言下大悟。作頌曰。傑出叢林是趙州。老婆勘破有來由。而今四海清如鏡。行人莫與路為仇。呈慈明。明頷之。后開法同安。初受請日。泐潭來僧審提唱之語有曰。智海無性因覺妄而成凡。覺妄元虛即凡心而見佛。便爾休去將謂同安無摺合。隨汝顛倒所欲南斗七北斗八。僧舉似澄澄不懌。師住黃龍。室中設三轉語。人人有個生
緣。舉手曰。我手何似佛手。垂足曰。我腳何以驢腳。叢林目曰黃龍三關。遷黃檗。師嗣慈明圓禪師。至是熙寧二年三月十七日午刻饌客罷。起至寢室前。大眾肅侍跏趺端坐而逝。阇維火化舍利五色。塔於前山。謚普覺禪師。傳嗣弟子真凈克文東林常總晦堂祖心等(普燈錄)。
佛印禪師。名了元。字覺老。饒州浮樑林氏子。世業儒。幼歲出家寶積寺。禮沙門日用為師。試法華經。受具游廬山。謁開先暹禪師。暹稱賞之。年十七謁圓通訥禪師。訥以書記懷璉應詔虛其職。以師補之。年二十八住江州承天。為開先之嗣。自承天遷淮之鬥方．廬山之開先．歸宗．潤之金山．焦山．江西袁州之大仰。住云居四十年間。德洽緇素。蘇翰林軾謫黃州。師住廬山。歸宗與黃州對岸。相興酬酢章句。哲宗元符元年正月四日。談話別眾。一笑而化。世壽六十七歲。僧夏五十有二。師嗣開先善暹。暹嗣德山遠。遠嗣雙泉郁。郁嗣雲門偃禪師(續燈)。庚戌 熙寧三年 大遼 咸雍六年 西夏
富鄭公弼。以使相鎮亳州。迎至穎州華嚴禪院證悟禪師修颙。咨決心法。及致仕居洛陽。以頌寄蘇州圓照本禪師曰。曾見颙師悟入深。因緣傳得老師心。東南謾說江山遠。目對靈光與妙音。仍有書曰。弼留心祖道為日已久。常恨不遇明
眼人開發蒙陋。雖久聞盛德而無由瞻謁。昨幸出守亳社。與穎州接境。因里人張比部景山請得颙師。下訪相聚幾一月。以慈悲方便之力令有悟處。會結夏逼日。四月初遽且歸穎。其于揩磨淘汰則殊未有功。衰病相仍昏鈍難入。昔古靈師所謂不期。臨老得聞極則事。見之於弼今日矣。天幸天幸。弼雖得法于颙師。然本源由老和尚而來。宗派甚的必須亦欲成持。更望垂慈攝受。遠賜接引未至令至。則為南嶽下龐蘊百丈下裴休也(云臥紀談)。
趙清獻公抃平居以北京(今大名路)天缽重元禪師(嗣天衣懷)為方外友。而咨決心法。暨牧青州日。聞雷有省。即說偈曰。退食公堂自憑幾。不動不搖心似水。霹靂一聲透頂門。驚起從前自家底。舉頭蒼蒼喜復喜。剎剎塵塵無不是。中下之人不得聞。妙用神通而已矣。已而答富鄭公書。略曰。近者旋附節本傳燈三卷。當已通呈。今承製宋威去餘七軸上納。抃伏思西方聖人教外別傳之法。不為中下根機之所設也。上智則頓悟而入。一得永得。愚者則迷而不復千差萬別。唯佛與祖以心傳心。其利生接物而不得已者。遂有棒喝拳指揚眉瞬目拈椎豎拂語言文字種種方便。去聖逾遠。諸方學徒忘本逐末。棄源隨波滔滔皆是。斯所謂可憐憫者矣。抃不佞去年秋初在青州。因有所感既已稍知
【現代漢語翻譯】 現代漢語譯本： 愚昧之人開發矇昧的心智。雖然很久就聽說過您盛大的德行，但沒有機會瞻仰拜見。昨天有幸出任亳社的長官，與穎州相鄰。因此通過當地人張比部景山，請求到颙師（身份未知）前來，下訪並相聚近一個月。颙師以慈悲方便的力量，使我有所領悟。適逢結夏安居將近，四月初我便匆忙返回穎州，對於洗滌磨練心性，實在還沒有什麼功效。我年老體衰，昏聵遲鈍難以開悟。以前古靈禪師所說的『不期望，臨老還能聽到最究竟的道理』，今天在您身上應驗了。真是幸運啊，真是幸運。我雖然從颙師那裡得到了佛法，但本源還是從老和尚那裡來的。宗派的傳承非常明確，我必須也想要繼承下去。更希望您能慈悲攝受，遠遠地賜予接引，讓尚未到達的能夠到達，那就如同南嶽下的龐蘊（唐代著名居士）和百丈下的裴休（唐朝宰相，著名佛教護法）一樣了（出自《云臥紀談》）。
趙清獻公抃（北宋名臣趙抃）平時以北京（今大名路）天缽重元禪師（嗣天衣懷，天衣義懷禪師的弟子）為方外之友，並向他請教決斷心性的方法。等到他任青州長官時，聽到雷聲有所領悟，於是說了偈語：『退朝回到官署獨自靠著幾案，不動不搖，心如止水。霹靂一聲震開頂門，驚醒了從前本來的面目。抬頭仰望蒼天，歡喜啊歡喜，剎那剎那，微塵微塵，無一不是真如自性。中等和下等根器的人無法理解，這實在是妙用神通啊。』之後，他回覆富鄭公（富弼，北宋名相）的信中，大概寫道：『最近我附上節本《傳燈錄》三卷，應該已經呈送上去了。現在承蒙制宋威送來我寫的七軸文章上呈。我趙抃認為西方聖人教外別傳的法門，不是為中下根機的人所設立的。上等智慧的人就能頓悟而入，一旦獲得就永遠獲得。愚笨的人就會迷惑而不能恢復，產生千差萬別。只有佛和祖師以心傳心，他們利益眾生接引萬物而不得已，於是就有了棒喝、拳打指點、揚眉瞬目、拈椎豎拂、語言文字種種方便。離聖人的時代越遠，各地的學徒就越是捨本逐末，拋棄源頭而追隨波浪，滔滔不絕都是這樣。這就是所謂的可憐憫的人啊。我趙抃不才，去年秋天在青州，因為有所感悟，已經稍微知道了。』 English version: The ignorant people develop their dull minds. Although I have long heard of your great virtue, I have had no opportunity to admire and visit you. Yesterday, I was fortunate enough to be appointed as the head of Bo She, bordering Yingzhou. Therefore, through the local resident Zhang, Vice Minister Jing Shan, I requested Yong Shi (identity unknown) to come and visit, and we spent nearly a month together. Yong Shi used the power of compassion and skillful means to give me some understanding. As the summer retreat was approaching, I hurriedly returned to Yingzhou in early April. I really haven't made any progress in washing away and refining my mind. I am old and weak, dull and difficult to enlighten. As the ancient Ling Chan master said, 'I didn't expect to hear the ultimate truth when I was old,' it has come true in you today. How fortunate, how fortunate. Although I received the Dharma from Yong Shi, the origin comes from the old monk. The lineage is very clear, and I must and want to inherit it. I hope you can compassionately accept me, bestow guidance from afar, and allow those who have not yet arrived to arrive. Then it would be like Pang Yun (a famous lay Buddhist of the Tang Dynasty) under Nanyue and Pei Xiu (a prime minister of the Tang Dynasty, a famous Buddhist protector) under Baizhang (from 'Yun Wo Ji Tan').
Zhao Qingxian, Duke Bian (Zhao Bian, a famous minister of the Northern Song Dynasty), usually regarded Zen Master Chongyuan of Tianbo Temple in Beijing (now Daming Road) (a disciple of Tianyi Huai, Zen Master Tianyi Yihuai) as a friend outside the world, and consulted him on how to resolve his mind. When he was the governor of Qingzhou, he had an epiphany upon hearing the thunder, so he said in a verse: 'Returning to the office after court, I lean on the desk alone, without moving or shaking, my heart is like still water. A thunderbolt struck through the top of my head, awakening the original face from the past. Looking up at the sky, joy, joy, every moment, every dust, is nothing but true nature. People of middle and lower capacity cannot understand, this is truly wonderful use and supernatural power.' Later, in his reply to Duke Zheng (Fu Bi, a famous prime minister of the Northern Song Dynasty), he wrote roughly: 'Recently, I have attached three volumes of the abridged 'Transmission of the Lamp', which should have been presented. Now, I am grateful to Zhi Songwei for sending me the seven scrolls of articles I wrote to present. I, Zhao Bian, believe that the Dharma of the Western Sage's special transmission outside the teachings is not established for people of middle and lower capacity. People of superior wisdom can have a sudden enlightenment and enter, and once they obtain it, they obtain it forever. Foolish people will be confused and unable to recover, resulting in thousands of differences. Only the Buddha and the patriarchs transmit mind to mind. They benefit sentient beings and guide all things out of necessity, so there are shouts, blows, pointing, raising eyebrows, winking, picking up a hammer, raising a whisk, language, words, and all kinds of skillful means. The further away from the age of the saints, the more the disciples in various places abandon the root and pursue the branches, abandoning the source and following the waves, all of them are like this. This is what is called pitiful. I, Zhao Bian, am not talented. Last autumn in Qingzhou, because I had some feelings, I already knew a little bit.'
【English Translation】 The ignorant people develop their dull minds. Although I have long heard of your great virtue, I have had no opportunity to admire and visit you. Yesterday, I was fortunate enough to be appointed as the head of Bo She, bordering Yingzhou. Therefore, through the local resident Zhang, Vice Minister Jing Shan, I requested Yong Shi (identity unknown) to come and visit, and we spent nearly a month together. Yong Shi used the power of compassion and skillful means to give me some understanding. As the summer retreat was approaching, I hurriedly returned to Yingzhou in early April. I really haven't made any progress in washing away and refining my mind. I am old and weak, dull and difficult to enlighten. As the ancient Ling Chan master said, 'I didn't expect to hear the ultimate truth when I was old,' it has come true in you today. How fortunate, how fortunate. Although I received the Dharma from Yong Shi, the origin comes from the old monk. The lineage is very clear, and I must and want to inherit it. I hope you can compassionately accept me, bestow guidance from afar, and allow those who have not yet arrived to arrive. Then it would be like Pang Yun (a famous lay Buddhist of the Tang Dynasty) under Nanyue and Pei Xiu (a prime minister of the Tang Dynasty, a famous Buddhist protector) under Baizhang (from 'Yun Wo Ji Tan'). Zhao Qingxian, Duke Bian (Zhao Bian, a famous minister of the Northern Song Dynasty), usually regarded Zen Master Chongyuan of Tianbo Temple in Beijing (now Daming Road) (a disciple of Tianyi Huai, Zen Master Tianyi Yihuai) as a friend outside the world, and consulted him on how to resolve his mind. When he was the governor of Qingzhou, he had an epiphany upon hearing the thunder, so he said in a verse: 'Returning to the office after court, I lean on the desk alone, without moving or shaking, my heart is like still water. A thunderbolt struck through the top of my head, awakening the original face from the past. Looking up at the sky, joy, joy, every moment, every dust, is nothing but true nature. People of middle and lower capacity cannot understand, this is truly wonderful use and supernatural power.' Later, in his reply to Duke Zheng (Fu Bi, a famous prime minister of the Northern Song Dynasty), he wrote roughly: 'Recently, I have attached three volumes of the abridged 'Transmission of the Lamp', which should have been presented. Now, I am grateful to Zhi Songwei for sending me the seven scrolls of articles I wrote to present. I, Zhao Bian, believe that the Dharma of the Western Sage's special transmission outside the teachings is not established for people of middle and lower capacity. People of superior wisdom can have a sudden enlightenment and enter, and once they obtain it, they obtain it forever. Foolish people will be confused and unable to recover, resulting in thousands of differences. Only the Buddha and the patriarchs transmit mind to mind. They benefit sentient beings and guide all things out of necessity, so there are shouts, blows, pointing, raising eyebrows, winking, picking up a hammer, raising a whisk, language, words, and all kinds of skillful means. The further away from the age of the saints, the more the disciples in various places abandon the root and pursue the branches, abandoning the source and following the waves, all of them are like this. This is what is called pitiful. I, Zhao Bian, am not talented. Last autumn in Qingzhou, because I had some feelings, I already knew a little bit.'
本性無欠無餘。古人為安樂法門。信不誣也。比蒙太傅侍中俾求禪錄。抃素出恩紀。聞之喜快不覺手舞而足蹈之也。伏惟執事富貴如是之極。道德如是之盛。福壽康寧如是之備。退休閑逸如是之高。其所未甚留意者。如來一大事因緣而已。今茲又復于真性有所悟入。抃敢為賀于門下也。清獻公至是元豐二年以太子少保致政歸衢州。與里民不間位貌。筑居曰高齋。有偈見意曰。腰佩黃金已退藏。箇中消思也尋常。時人要識高齋老。只是柯村趙四郎。又志其壽瑩曰。吾政已致。壽七十二。百歲之後。歸此山地。彼真法身。不即不離。充藥大千。普現悲智。不可得藏。不可得置。壽塋之說。如是如是。公元豐七年秋八月薨(羅湖集錄)。辛亥 熙寧四年 大遼 咸雍七年 西夏 十一月夏請和于宋
夏六月。歐陽公修以觀文殿學士太子少師致仕居穎州。公以文章道德為儒者宗。心雖一貫言必排佛氏。仁宗嘉祐五年為樞密副使。六年閏八月參知政事兼譯經潤文使。既登二府。多病。嘗夢至一所。十人冠冕環坐。一人曰。參政安得至此。宜速反舍。公出門數步。復往問之。君等豈非釋氏所謂十王者乎。曰然。因問世人飯僧造經果有益乎。曰安得無。既寤病良已。自是深信佛法。丹陽葛勝仲得此說于簡齋陳與義。與義得於
【現代漢語翻譯】 現代漢語譯本：本性既不缺少也不多餘（本性無欠無餘）。古人爲了安樂的法門（古人為安樂法門），相信是不虛假的（信不誣也）。我（抃）有幸蒙太傅侍中（比蒙太傅侍中）讓我求取禪錄（俾求禪錄），我（抃）一向出自感恩之心（抃素出恩紀），聽到這件事高興得不知如何是好，手舞足蹈（聞之喜快不覺手舞而足蹈之也）。我想您（伏惟執事）富貴到了極點（富貴如是之極），道德如此興盛（道德如是之盛），福壽康寧如此完備（福壽康寧如是之備），退休后的閒適安逸如此之高（退休閑逸如是之高），您所不太留意的（其所未甚留意者），恐怕就是如來的一大事因緣了（如來一大事因緣而已）。如今您又對真性有所領悟（今茲又復于真性有所悟入），我（抃）敢向您道賀（抃敢為賀于門下也）。清獻公（清獻公）在元豐二年（元豐二年）以太子少保的身份退休，回到衢州（歸衢州）。與鄉里百姓不分地位高低，建造住所叫做高齋（筑居曰高齋）。有一首偈語表達他的心意（有偈見意曰）：『腰間佩戴的黃金已經退藏（腰佩黃金已退藏），心中的思慮也變得尋常（箇中消思也尋常）。世人如果想認識高齋老者（時人要識高齋老），他只是柯村的趙四郎（只是柯村趙四郎）。』又在他的墓碑上寫道（又志其壽瑩曰）：『我（吾）的官職已經辭去（政已致），壽命七十二歲（壽七十二）。百年之後（百歲之後），歸葬於此山地（歸此山地）。我的真法身（彼真法身），不即不離（不即不離）。充滿藥效，遍佈大千世界（充藥大千），普遍顯現悲心和智慧（普現悲智）。不可隱藏（不可得藏），不可放置（不可得置）。』關於墓地的說法（壽塋之說），就是這樣（如是如是）。元豐七年秋八月去世（公元豐七年秋八月薨(羅湖集錄)）。辛亥年（辛亥）是熙寧四年（熙寧四年），大遼咸雍七年（大遼 咸雍七年），西夏（西夏）在十一月向宋朝請求和解（十一月夏請和于宋）。 夏季六月（夏六月），歐陽修（歐陽公修）以觀文殿學士、太子少師的身份退休，居住在穎州（致仕居穎州）。歐陽修（公）以文章和道德成為儒者的宗師（公以文章道德為儒者宗），心中雖然堅持儒家思想，言語上必定排斥佛氏（心雖一貫言必排佛氏）。仁宗嘉祐五年（仁宗嘉祐五年）擔任樞密副使（為樞密副使），嘉祐六年閏八月（六年閏八月）擔任參知政事兼譯經潤文使（參知政事兼譯經潤文使）。既然登上了宰相之位（既登二府），就經常生病（多病）。曾經夢到去了一個地方（嘗夢至一所），十個戴著官帽的人環繞而坐（十人冠冕環坐），其中一人說（一人曰）：『參政怎麼能到這裡來（參政安得至此），應該趕快回去（宜速反舍）。』歐陽修（公）出門走了幾步（公出門數步），又回去問他們（復往問之）：『你們難道不是佛教所說的十殿閻王嗎（君等豈非釋氏所謂十王者乎）？』他們回答說（曰）：『是的（然）。』歐陽修（因）問：『世人供養僧人、建造佛經，果真有益處嗎（世人飯僧造經果有益乎）？』他們回答說（曰）：『怎麼會沒有益處呢（安得無）。』醒來后病就好了很多（既寤病良已），從此就深信佛法（自是深信佛法）。丹陽的葛勝仲（丹陽葛勝仲）從簡齋陳與義（簡齋陳與義）那裡聽說了這件事（得此說于簡齋陳與義），陳與義（與義）又從...
【English Translation】 English version: The inherent nature is neither deficient nor excessive (本性無欠無餘). The ancients established the Dharma gate of peace and happiness (古人為安樂法門), and believing in it is not deceptive (信不誣也). I (抃), fortunate to have received the Grand Tutor and Attendant (比蒙太傅侍中) requesting me to seek Chan records (俾求禪錄), I (抃) have always acted out of gratitude (抃素出恩紀), and hearing this news, I was so happy that I didn't know what to do, dancing with my hands and feet (聞之喜快不覺手舞而足蹈之也). I think that you (伏惟執事) are extremely wealthy and noble (富貴如是之極), your morality is so flourishing (道德如是之盛), your blessings, longevity, health, and peace are so complete (福壽康寧如是之備), and your leisure after retirement is so high (退休閑逸如是之高). What you may not have paid much attention to (其所未甚留意者) is probably the great event and cause of the Tathagata (如來一大事因緣而已). Now you have also gained some insight into the true nature (今茲又復于真性有所悟入), I (抃) dare to congratulate you (抃敢為賀于門下也). Duke Qingxian (清獻公) retired in the second year of Yuanfeng (元豐二年) with the title of Junior Guardian of the Crown Prince, and returned to Quzhou (歸衢州). He treated the villagers equally, regardless of their status, and built a residence called Gaozhai (筑居曰高齋). There is a verse expressing his thoughts (有偈見意曰): 'The gold I wore on my waist has been retired (腰佩黃金已退藏), and my thoughts have become ordinary (箇中消思也尋常). If people want to know the old man of Gaozhai (時人要識高齋老), he is just Zhao Silang of Kecun (只是柯村趙四郎).' He also wrote on his tombstone (又志其壽瑩曰): 'I (吾) have resigned from my official position (政已致), and my life is seventy-two years old (壽七十二). After a hundred years (百歲之後), I will be buried in this mountain land (歸此山地). My true Dharmakaya (彼真法身) is neither identical nor separate (不即不離). It is full of medicine, spreading throughout the great thousand worlds (充藥大千), universally manifesting compassion and wisdom (普現悲智). It cannot be hidden (不可得藏), and it cannot be placed (不可得置).' The saying about the tomb (壽塋之說) is like this (如是如是). He passed away in the eighth month of autumn in the seventh year of Yuanfeng (公元豐七年秋八月薨(羅湖集錄)). The year Xinhai (辛亥) was the fourth year of Xining (熙寧四年), the seventh year of Xianyong of the Great Liao (大遼 咸雍七年), and in November, Xixia (西夏) requested peace from the Song Dynasty (十一月夏請和于宋). In the sixth month of summer (夏六月), Ouyang Xiu (歐陽公修) retired as a Scholar of the Guanwen Hall and Junior Tutor of the Crown Prince, residing in Yingzhou (致仕居穎州). Ouyang Xiu (公) became a master of Confucianism with his writings and morality (公以文章道德為儒者宗), and although he adhered to Confucianism in his heart, he would definitely reject Buddhism in his words (心雖一貫言必排佛氏). In the fifth year of Jiayou of Emperor Renzong (仁宗嘉祐五年), he served as the Deputy Commissioner of Military Affairs (為樞密副使), and in the eighth month of the sixth year of Jiayou (六年閏八月), he served as the Participating Counselor in Political Affairs and the Commissioner for Translating Scriptures and Polishing Texts (參知政事兼譯經潤文使). Since he had ascended to the position of prime minister (既登二府), he was often ill (多病). He once dreamed of going to a place (嘗夢至一所), where ten people wearing official hats were sitting around (十人冠冕環坐), and one of them said (一人曰): 'How can the Participating Counselor come here (參政安得至此), you should go back quickly (宜速反舍).' Ouyang Xiu (公) took a few steps out the door (公出門數步), and then went back to ask them (復往問之): 'Are you not the Ten Kings of Hell that Buddhism speaks of (君等豈非釋氏所謂十王者乎)?' They replied (曰): 'Yes (然).' Ouyang Xiu (因) asked: 'Is it really beneficial for people to support monks and build Buddhist scriptures (世人飯僧造經果有益乎)?' They replied (曰): 'How can it not be beneficial (安得無)?' After waking up, his illness improved a lot (既寤病良已), and from then on, he deeply believed in Buddhism (自是深信佛法). Ge Shengzhong of Danyang (丹陽葛勝仲) heard about this from Jianzhai Chen Yuyi (簡齋陳與義), and Chen Yuyi (與義) heard it from...
公之孫恕昭然也(吳充作歐公行狀。又韻語陽秋)。壬子 熙寧五年 大遼 咸雍八年 西夏
實相法師梵臻。是歲居杭州南屏興教寺。通守蘇軾敬之(教苑遺事)。
舒州(今安慶也)白雲禪師。名守端衡陽葛氏子。幼事翰墨冠依茶陵郁禪師披剃。往參楊歧。歧一日忽問。受業師為誰。師曰茶陵郁和尚。歧曰。吾聞伊過橋遭𨈀有省作偈能記否。師誦曰。我有明珠一顆。久被塵勞關鎖。今朝塵盡光生。照破山河萬朵。歧笑而。趨起。師愕然通夜不寐。黎明諮詢之。適歲暮。歧曰。汝見昨日打驅儺者么。曰見。歧曰。汝一籌不及渠。師復駭曰。意旨如何。歧曰。渠愛人笑汝怕人笑。師大悟。巾侍久之辭游廬山。圓通訥禪師舉師住承天。聲名籍甚。又遜居圓通。次徙法華龍門興化海會。所至眾如雲集。至是熙寧五年入寂壽四十八歲。嗣楊岐會。會嗣慈明圓禪師(僧寶錄)。癸丑 熙寧六年 大遼 咸雍九年 西夏 三月夏寇秦州
秋七月十七日。天竺靈山寺海月大師慧辯。晨起盥潔謝眾趺坐而寂。杭州通守蘇軾吊以三詩。序而贊之。辯之後慧凈大師思義。義有四弟子。德賢仲元永湛慧日。皆相踵主法。元之弟子曰慈明大師慧觀。又繼日師住持。觀收慈雲懺主詩文。為靈苑金園天竺三集(天竺事蹟)
【現代漢語翻譯】 現代漢語譯本：吳充在歐陽修的行狀和《韻語陽秋》中都提到了公之孫恕昭然。 熙寧五年，即公元1072年，對應大遼咸雍八年，西夏時期。
實相法師梵臻，當年居住在杭州南屏興教寺，通守蘇軾對他非常尊敬（出自《教苑遺事》）。
舒州（即今天的安慶）的白雲禪師，名叫守端，是衡陽葛氏的兒子。他年幼時學習書法，成年後依茶陵郁禪師剃度出家。後來去參訪楊歧禪師。有一天，楊歧禪師突然問他：『你的受業師是誰？』守端禪師回答說：『是茶陵郁和尚。』楊歧禪師說：『我聽說他過橋時被絆倒而有所領悟，作了一首偈，你還能記得嗎？』守端禪師背誦道：『我有一顆明珠，久被塵勞關鎖。今朝塵盡光生，照破山河萬朵。』楊歧禪師笑著起身離開。守端禪師感到愕然，整夜無法入睡，黎明時去請教楊歧禪師。正值歲末，楊歧禪師說：『你看見昨天打驅儺的人了嗎？』守端禪師回答說：『看見了。』楊歧禪師說：『你比不上他。』守端禪師又驚又疑，問道：『這是什麼意思？』楊歧禪師說：『他喜歡別人笑，你害怕別人笑。』守端禪師聽后大悟。他在楊歧禪師身邊侍奉了很久，後來辭別前往廬山。圓通訥禪師推薦守端禪師住持承天寺，聲名非常顯赫。之後他又退居圓通寺，相繼遷往法華寺、龍門寺、興化寺、海會寺，所到之處，僧眾如雲聚集。在熙寧五年圓寂，享年四十八歲。他是楊歧會的傳人，楊歧會是慈明圓禪師的傳人（出自《僧寶錄》）。』 熙寧六年，即公元1073年，對應大遼咸雍九年。西夏天三月入侵秦州。
秋季七月十七日，天竺靈山寺的海月大師慧辯，早晨起來洗漱完畢，向眾人告別，然後結跏趺坐而圓寂。杭州通守蘇軾寫了三首詩來悼念他，並作序和贊。慧辯之後，慧凈大師思義繼任住持。思義有四個弟子：德賢、仲元、永湛、慧日，都相繼主持寺院。仲元的弟子是慈明大師慧觀，也繼承慧日大師住持寺院。慧觀收集了慈雲懺主的詩文，編成《靈苑集》、《金園集》、《天竺集》三部（出自《天竺事蹟》）。
【English Translation】 English version: Gong Zhi Sun Shu Zhao Ran Ye (Wu Chong wrote Ouyang Xiu's biography, also seen in 'Rhyming Language in Autumn'). Ren Zi year, the fifth year of Xining (1072 AD), corresponding to the eighth year of Xianyong in the Great Liao Dynasty and the era of the Western Xia.
The Dharma Master of True Appearance, Fan Zhen, resided in Xingjiao Temple in Nanping, Hangzhou, this year. The prefectural governor Su Shi respected him (from 'Lost Tales of the Sangha').
Baiyun Chan Master of Shuzhou (present-day Anqing), named Shouduan, was the son of the Ge family of Hengyang. He studied calligraphy in his youth and was tonsured under Chan Master Yu of Chaling when he came of age. He went to visit Yangqi. One day, Yangqi suddenly asked, 'Who is your ordination master?' The master replied, 'Venerable Yu of Chaling.' Yangqi said, 'I heard that he stumbled while crossing a bridge and had an awakening, composing a verse. Can you remember it?' The master recited, 'I have a bright pearl, long locked away by worldly dust. Today, the dust is gone and the light is born, illuminating myriad mountains and rivers.' Yangqi smiled and got up to leave. The master was stunned and could not sleep all night. At dawn, he consulted Yangqi. It was the end of the year, and Yangqi said, 'Did you see the people performing the exorcism dance yesterday?' The master said, 'I saw them.' Yangqi said, 'You are not as good as them.' The master was shocked and asked, 'What does that mean?' Yangqi said, 'They love people's laughter, but you fear people's laughter.' The master had a great awakening. He served Yangqi for a long time, then bid farewell to travel to Mount Lu. Chan Master Ne of Yuantong recommended the master to reside at Chengtian Temple, and his reputation became very prominent. Later, he retired to Yuantong Temple, and then moved to Fahua Temple, Longmen Temple, Xinghua Temple, and Haihui Temple. Wherever he went, the crowds gathered like clouds. He passed away in the fifth year of Xining at the age of forty-eight. He was a successor of the Yangqi lineage, which was a successor of Chan Master Yuan of Ciming (from 'Record of the Sangha Treasures').' Gui Chou year, the sixth year of Xining (1073 AD), corresponding to the ninth year of Xianyong in the Great Liao Dynasty. In the third month, the Western Xia invaded Qinzhou.
On the seventeenth day of the seventh month in autumn, Great Master Huibian of Haiyue at Lingyin Temple in Tianzhu (India), got up in the morning, washed and cleansed himself, bid farewell to the assembly, and then sat in full lotus posture and passed away. The prefectural governor of Hangzhou, Su Shi, wrote three poems to mourn him, with a preface and eulogy. After Huibian, Great Master Hui Jing Si Yi succeeded as abbot. Si Yi had four disciples: Dexian, Zhongyuan, Yongzhan, and Huiri, who all successively presided over the temple. Zhongyuan's disciple was Great Master Huiguan of Ciming, who also succeeded Master Huiri as abbot. Huiguan collected the poems and writings of Repentance Master Ciyun and compiled them into three collections: 'Lingyuan Collection', 'Jinyuan Collection', and 'Tianzhu Collection' (from 'Records of Tianzhu').
。甲寅 熙寧七年 大遼 咸雍十年 西夏 乙卯 熙寧八年○行奉元歷 大遼 咸雍十一年 西夏 丙辰 熙寧九年 大遼 咸雍十二年 西夏 丁巳 熙寧十年 大遼 咸雍十三年 西夏
荊國公王安石。臨川人。至是熙寧三年冬十二月拜相。七年夏四月不雨。安石罷相。八年二月再相(帝紀)。九年本用月安石罷政歸建康。十年奏施建康舊第為禪寺。請克文住持。帝賜額曰報寧。賜文號真凈禪師。文隆興寶峰云庵禪師也。名克文。生陜府鄭氏。參黃龍南禪師。深得玄奧。嗣南禪師。至徽宗崇寧元年十月十五日。出道具散諸徒。中夜沐浴更衣趺坐而逝。煙焰五色所至皆舍利。分骨葬渤潭新豐焉(碑記本傳)。荊公謂蔣山(建康)佛慧泉禪師曰。世尊拈花。迦葉微笑。頃在翰苑。偶見大梵王問佛決疑經三卷有云。梵王在靈山會上。以金色波羅華獻佛。請佛說法。世尊登座拈華示眾。人天百萬悉皆罔措。獨迦葉破顏微笑。世尊曰。吾有正法眼藏涅槃妙心。分付迦業(梅溪集)。
佛慧禪師。名法泉。生隨州時氏(隨州隸峽州路荊湖北道)。幼歲出家。群書博覽過目成誦。雅號泉萬卷。遍參知識。玄機穎悟。應世住持。屢遷太剎。住蔣山日(江東建康)因雪上堂。召大眾曰。還有過得此色者么。良久曰。
【現代漢語翻譯】 現代漢語譯本：甲寅，熙寧七年，大遼咸雍十年，西夏。 乙卯，熙寧八年，施行奉元歷，大遼咸雍十一年，西夏。 丙辰，熙寧九年，大遼咸雍十二年，西夏。 丁巳，熙寧十年，大遼咸雍十三年，西夏。
荊國公王安石（人名，字介甫，謚號文），臨川（地名，今江西撫州）人。在熙寧三年（1070年）冬十二月被任命為宰相。熙寧七年（1074年）夏四月發生旱災，王安石被罷免宰相職務。熙寧八年（1075年）二月再次擔任宰相（見《帝紀》）。熙寧九年（1076年），王安石被罷免政務，回到建康（地名，今江蘇南京）。熙寧十年（1077年），他上奏將自己在建康的舊宅捐獻出來作為禪寺，並請克文（人名，即真凈禪師）擔任住持。皇帝賜寺廟名為報寧寺，賜克文法號真凈禪師。克文是隆興寶峰云庵禪師，俗名鄭氏，生於陜府（地名，今河南三門峽一帶）。他參拜黃龍南禪師（人名），深刻領悟了佛法玄奧，繼承了南禪師的衣缽。在徽宗崇寧元年（1102年）十月十五日，他分發了自己的用具給弟子們，半夜沐浴更衣，跏趺而坐圓寂。火化時煙焰呈現五種顏色，所到之處都有舍利。人們將他的骨灰分別埋葬在渤潭和新豐（均為地名）。（事蹟見碑記和本傳） 荊國公王安石對蔣山（地名，即建康）佛慧泉禪師（人名）說：『世尊拈花，迦葉微笑』這個典故，我之前在翰林院時，偶然看到《大梵天王問佛決疑經》三卷，其中記載：梵天王（佛教護法神）在靈山會上，以金色的波羅花（花名）獻給佛，請求佛說法。世尊（釋迦牟尼佛）登上法座，拈起花朵向大眾展示，在場的人天百萬都茫然不知所措，只有迦葉（釋迦牟尼十大弟子之一）破顏微笑。世尊說：『我有正法眼藏涅槃妙心，現在交付給迦葉。』（事見《梅溪集》）。
佛慧禪師，法名法泉，生於隨州時氏（隨州隸屬於峽州路荊湖北道）。他從小就出家，廣泛閱讀各種書籍，過目不忘，因此有『泉萬卷』的雅號。他遍訪名師，對玄機的領悟非常敏銳，應世住持，多次遷往大的寺廟。在蔣山（江東建康）擔任住持期間，一次下雪時上堂說法，召集大眾說：『有沒有誰能超越這種景象？』良久，他說：
【English Translation】 English version: Jia Yin year, the seventh year of Xining, the tenth year of Xianyong of the Great Liao Dynasty, and the era of Western Xia. Yi Mao year, the eighth year of Xining, the Fengyuan calendar was implemented, the eleventh year of Xianyong of the Great Liao Dynasty, and the era of Western Xia. Bing Chen year, the ninth year of Xining, the twelfth year of Xianyong of the Great Liao Dynasty, and the era of Western Xia. Ding Si year, the tenth year of Xining, the thirteenth year of Xianyong of the Great Liao Dynasty, and the era of Western Xia.
Duke Wang Anshi of Jing (personal name, courtesy name Jie Fu, posthumous title Wen), was from Linchuan (place name, now Fuzhou, Jiangxi). In the twelfth month of the third year of Xining (1070), he was appointed as prime minister. In the fourth month of the seventh year of Xining (1074), there was a drought, and Wang Anshi was dismissed from his position as prime minister. In the second month of the eighth year of Xining (1075), he was reappointed as prime minister (see 'Emperor's Records'). In the ninth year of Xining (1076), Wang Anshi was dismissed from political affairs and returned to Jiankang (place name, now Nanjing, Jiangsu). In the tenth year of Xining (1077), he requested that his old residence in Jiankang be donated as a Chan temple, and invited Ke Wen (personal name, i.e., Zen Master Zhenjing) to serve as abbot. The emperor bestowed the name Baoning Temple upon the temple and the title Zen Master Zhenjing upon Ke Wen. Ke Wen was the Chan Master Yun'an of Baofeng in Longxing, with the secular name Zheng, born in Shan Prefecture (place name, around present-day Sanmenxia, Henan). He studied with Zen Master Huanglong Nan (personal name), deeply understood the profound mysteries of Buddhism, and inherited the mantle of Zen Master Nan. On the fifteenth day of the tenth month of the first year of Chongning of Emperor Huizong (1102), he distributed his belongings to his disciples, bathed and changed clothes in the middle of the night, sat in the lotus position, and passed away. The flames during cremation displayed five colors, and relics were found everywhere. His ashes were buried separately in Botan and Xinfeng (both place names). (His deeds are recorded in the epitaph and biography) Duke Wang Anshi of Jing said to Zen Master Fahui Quan (personal name) of Jiangshan (place name, i.e., Jiankang): 'The World-Honored One held up a flower, and Kashyapa smiled.' Previously, when I was in the Hanlin Academy, I happened to see three volumes of the 'Great Brahma King's Questions on Doubts about the Buddha Sutra,' which recorded: Brahma King (Buddhist protector deity) offered a golden Parola flower (flower name) to the Buddha at the Vulture Peak assembly, requesting the Buddha to preach the Dharma. The World-Honored One (Shakyamuni Buddha) ascended the Dharma seat, held up the flower to show the assembly, and the millions of humans and gods present were at a loss, only Kashyapa (one of the ten great disciples of Shakyamuni) smiled. The World-Honored One said: 'I have the treasury of the true Dharma eye and the wonderful mind of Nirvana, and now I entrust it to Kashyapa.' (See 'Meixi Collection').
Zen Master Fahui, Dharma name Faquan, was born in the Shi family of Suizhou (Suizhou belonged to the Jinghu North Road of Xiazhou). He became a monk at a young age, widely read various books, and had a photographic memory, hence the nickname 'Quan Wan Juan' (Quan of Ten Thousand Volumes). He visited famous teachers everywhere, had a keen understanding of the mysteries, responded to the world as an abbot, and moved to large temples many times. While serving as abbot in Jiangshan (Jiangdong Jiankang), he gave a Dharma talk during a snowfall, summoning the assembly and saying: 'Is there anyone who can surpass this scene?' After a long silence, he said:
文殊笑普賢瞋。眼裡無筋一世貧。相逢盡道休官去。林下何曾見一人。上堂。快人一言。快馬一鞭。若更眼睛。定動未免。紙里麻纏。腳下是地。頭上是天。不信但看。八九月紛紛黃葉滿山川。晚年詔住京城大相國智海禪寺。上堂問眾曰。赴智海留蔣山如何即是眾莫知對。便歸方丈索筆書偈曰。非佛非心徒擬議。得皮得髓謾商量。臨行珍重諸禪侶。門外青山正夕陽。擲筆跏趺而逝。使回奏。帝訝之。敕謚佛慧禪師。師嗣云居曉舜禪師(舜號堯夫)。舜嗣洞山聰。聰嗣文殊真。真嗣德山密。密嗣雲門偃禪師(聯燈錄)。師嘗作北邙行(洛陽山名)。其文曰。前山後山高峨峨。喪車轔轔日日過。哀歌幽怨滿巖谷。聞者潛悲薤露歌。哀歌一聲千載別。孝子順孫徒泣血。世間何物得堅牢。大海須彌竟磨滅。人生還如露易晞。從來有會終別離。苦樂哀感不暫輟。況復百年驚夢馳。去人悠悠不復至。今人不會古人意。栽鬆起石駐墓門。欲為死者長年計。魂魄悠揚形化土。五趣(天人鬼獄畜生)茫茫井輪度。今人還葬古人墳。今墳古墳無定主。洛陽城裡千萬人。終為北邙山下塵。沉迷不記歸時路。為君孤坐長悲辛。昔日送人哭長道。今為孤墳臥芳草。妖妖穿穴藏子孫。耕夫撥骨尋珠寶。老木蕭蕭生野風。東西壤冢連晴空。寒食已過誰
【現代漢語翻譯】 現代漢語譯本： 文殊菩薩微笑，普賢菩薩嗔怒。眼裡沒有真知灼見，一輩子貧乏可悲。相逢時都說要辭官歸隱，可是山林之下何曾見過一人真正歸隱？ 上堂說法時說：對於爽快人，一句話就夠了；對於快馬，一鞭子就夠了。如果再多加分辨，必定會產生妄動和偏差，就像麻纏在紙里一樣。腳下是地，頭上是天，如果不相信，就看看八九月間紛紛飄落的黃葉，鋪滿了山川。 晚年時，皇帝下詔讓禪師住持京城大相國智海禪寺。禪師上堂問大眾：『如果讓你們去智海寺，又離開蔣山寺，你們會怎麼做？』大眾都不知道怎麼回答。禪師便回到方丈，索要筆墨，寫下偈語：『非佛非心，徒勞地猜測和議論；得到皮毛得到骨髓，也只是白費商量。臨行之際，珍重各位禪友，門外的青山正沐浴在夕陽之中。』 寫完后，禪師擲下筆，結跏趺坐而逝。使者回報朝廷，皇帝感到驚訝，敕封禪師為佛慧禪師。禪師的法脈傳承自云居曉舜禪師（曉舜禪師，號堯夫），曉舜禪師傳承自洞山聰禪師，聰禪師傳承自文殊真禪師，真禪師傳承自德山密禪師，密禪師傳承自雲門偃禪師（出自《聯燈錄》）。 禪師曾經寫過《北邙行》（北邙山，洛陽山名），文如下：前山後山高聳巍峨，運送死者的喪車每天都隆隆駛過。哀傷幽怨的歌聲充滿了山谷，聽到的人都暗自悲傷，唱著輓歌。一聲哀歌，便是千載永別，孝子順孫徒勞地哭泣流血。世間有什麼東西是堅固不壞的呢？大海和須彌山最終也會磨滅。人生就像露水一樣容易消逝，自古以來有相聚，終究會有離別。痛苦、快樂、悲哀、感動，沒有片刻停歇，更何況人生百年，就像一場驚夢一樣飛逝。逝去的人悠悠遠去，不再回來，現在的人不明白古人的心意，栽種松樹，堆砌石頭，駐守在墓門前，想要為死者做長久的打算。魂魄飄蕩飛揚，形體化為塵土，在五趣（天道、人道、鬼道、地獄道、畜生道）中茫茫然像水井中的水桶一樣輪迴。現在的人埋葬在古人的墳墓里，現在的墳墓和古老的墳墓，都沒有固定的主人。洛陽城裡千萬人，最終都會變成北邙山下的塵土。沉迷不醒，不記得迴歸的道路，我獨自為你悲傷痛苦。過去送別人時，在漫長的道路上哭泣，現在卻成為孤零零的墳墓，躺在芳草之中。狐貍穿洞打穴，藏匿它們的子孫，耕田的人挖掘骨頭，尋找珠寶。古老的樹木蕭蕭作響，生長著野風，東西方向的墳墓連線著晴朗的天空。寒食節已經過去，還有誰...
【English Translation】 English version: Manjushri (Bodhisattva of wisdom) smiles, Samantabhadra (Bodhisattva of practice) frowns. Eyes without insight lead to a lifetime of poverty. When meeting, everyone talks about retiring from officialdom, but how many have truly been seen retiring to the forests? In an assembly, the master said: 'For a straightforward person, one word is enough; for a fast horse, one whip is enough. If you add more discrimination, you will inevitably create movement and deviation, like hemp tangled in paper. Under your feet is the earth, above your head is the sky. If you don't believe it, just look at the yellow leaves falling in profusion in the eighth and ninth months, covering the mountains and rivers.' In his later years, the emperor issued an edict for the master to reside at the Great Xiangguo Zhihai Monastery in the capital. The master, addressing the assembly, asked: 'If you were to go to Zhihai Monastery and leave Jiangshan Monastery, what would you do?' None of the assembly knew how to answer. The master then returned to his abbot's room, requested brush and ink, and wrote a verse: 'Neither Buddha nor mind, futilely guessing and discussing; obtaining the skin or the marrow, merely wasting effort in deliberation. As I depart, cherish each other, fellow Chan practitioners; outside the gate, the green mountains are bathed in the evening sun.' After writing, the master threw down the brush, sat in the lotus position, and passed away. The envoy reported to the court, and the emperor was astonished, bestowing upon the master the posthumous title of Chan Master Fohui (Buddha Wisdom). The master's Dharma lineage came from Chan Master Xiaoshun of Yunju (Xiaoshun, styled Yaofu), Xiaoshun came from Chan Master Cong of Dongshan, Cong came from Chan Master Zhen of Wenshu, Zhen came from Chan Master Mi of Deshan, and Mi came from Chan Master Yan of Yunmen (from the Records of the Transmission of the Lamp). The master once wrote A Walk in Beiman (Beiman Mountain, a mountain near Luoyang), the text of which reads: 'Front mountains and back mountains, towering and majestic, funeral carriages rumble past day after day. Sad and mournful songs fill the valleys, those who hear them secretly grieve, singing dirges. One mournful song, a separation for a thousand years, filial sons and obedient grandsons weep blood in vain. What in this world is truly solid and indestructible? Even the great ocean and Mount Sumeru will eventually be worn away. Human life is like dew, easily vanishing; since ancient times, there has been meeting, and there will ultimately be separation. Suffering, joy, sorrow, and emotion never cease for a moment, how much more so is a hundred years of life, like a fleeting dream. Those who have passed away are gone forever, never to return; people today do not understand the intentions of the ancients, planting pine trees and piling up stones, guarding the tomb entrance, wanting to make long-term plans for the dead. Souls wander and float, the body turns to dust, in the five realms (deva, human, ghost, hell, animal) they are lost, endlessly revolving like a bucket in a well. People today bury in the tombs of the ancients, today's tombs and ancient tombs have no fixed owner. The millions of people in the city of Luoyang will eventually become dust beneath Beiman Mountain. Deluded and unawakened, they do not remember the path of return; I sit alone, grieving and suffering for you. In the past, when seeing others off, I wept on the long road, now I am a solitary grave, lying among fragrant grasses. Foxes dig holes and burrows, hiding their offspring, farmers dig up bones, searching for jewels. Old trees rustle, growing wild in the wind, tombs in the east and west connect to the clear sky. The Cold Food Festival has passed, who still...'
享祀。冢畔余花寂寞紅。日月相催若流矢。貧富賢愚盡如此。安得同遊常樂鄉。縱經劫火無生死(仲溫云臥紀談)。夏京輔大旱。帝齋禱甚力。夜夢。一僧馳馬空中口吐雲霧。既而沛然雨足。帝大悅使以像求之。得於京城相國寺山門閣五百羅漢中第十三尊者也。宰相王圭賀以詩曰。良弼為霖承空望。神僧作霧應精求。參政元絳曰。仙驥乘雲穿仗下。佛花吹雨匝天流。人爭誦之(東車筆錄)。戊午 元豐元年 大遼 咸雍十四年 西夏
杭州南山法師。慧才解行。入四明法智尊者之室。每持大悲咒。必百八遍而後止。嘗夢觀世音菩薩脫袈裟以衣之。至是春三月為靈芝元照及道俗千人授菩薩大戒于雷峰。方羯磨。觀音像放光明。初貫寶焰漸散。講堂燈炬月光皆為映奪。凈慈法真禪師守一作證戒光記。米芾書。龍井辨才法師元凈立石(靈芝塔銘)。己未 元豐二年 大遼 咸雍十五年 西夏
冬十月二十日。慈聖光獻太皇大后曹氏崩。宣凈因禪師道臻。入慶壽宮升座說法。僧問。慈聖仙遊定歸何處。師曰。水流元在海。月落不離天。宮庭無不加敬襧之曰善。帝悅賜與甚厚。及神宗上仙。哲宗詔師福寧殿登高座說法。詔曰。禪師道臻素有德行。可賜號凈照禪師。
禪師名道臻。字伯祥。生福州古田戴氏
【現代漢語翻譯】 現代漢語譯本 享祀。冢畔余花寂寞紅。日月相催若流矢。貧富賢愚盡如此。安得同遊常樂鄉。縱經劫火無生死(仲溫云臥紀談)。 夏京輔大旱。帝齋禱甚力。夜夢。一僧馳馬空中口吐雲霧。既而沛然雨足。帝大悅使以像求之。得於京城相國寺山門閣五百羅漢中第十三尊者也。宰相王圭賀以詩曰。良弼為霖承空望。神僧作霧應精求。參政元絳曰。仙驥乘雲穿仗下。佛花吹雨匝天流。人爭誦之(東車筆錄)。戊午 元豐元年 大遼 咸雍十四年 西夏 杭州南山法師。慧才解行。入四明法智尊者之室。每持大悲咒。必百八遍而後止。嘗夢觀世音菩薩脫袈裟以衣之。至是春三月為靈芝元照及道俗千人授菩薩大戒于雷峰。方羯磨。觀音像放光明。初貫寶焰漸散。講堂燈炬月光皆為映奪。凈慈法真禪師守一作證戒光記。米芾書。龍井辨才法師元凈立石(靈芝塔銘)。己未 元豐二年 大遼 咸雍十五年 西夏 冬十月二十日。慈聖光獻太皇太后曹氏崩。宣凈因禪師道臻。入慶壽宮升座說法。僧問。慈聖仙遊定歸何處。師曰。水流元在海。月落不離天。宮庭無不加敬襧之曰善。帝悅賜與甚厚。及神宗上仙。哲宗詔師福寧殿登高座說法。詔曰。禪師道臻素有德行。可賜號凈照禪師。 禪師名道臻。字伯祥。生福州古田戴氏 祭祀完畢，墳墓旁邊的殘花寂寞地紅著。太陽和月亮互相催促，就像飛逝的箭一樣。無論是貧窮還是富有，賢能還是愚笨，最終都一樣。怎麼才能一同前往那永恒快樂的常樂鄉呢？即使經歷劫火，也沒有生死。(仲溫《云臥紀談》) 夏天，京城附近大旱。皇帝齋戒祈禱，非常虔誠。夜裡夢見一個僧人騎馬在空中奔馳，口中吐出雲霧。不久之後，普降甘霖，旱情解除。皇帝非常高興，命人按照夢中的形象尋找。最終在京城相國寺山門閣五百羅漢中找到了第十三尊者。宰相王圭作詩祝賀說：『良弼為霖承空望，神僧作霧應精求。』參政元絳說：『仙驥乘雲穿仗下，佛花吹雨匝天流。』人們爭相傳誦。(《東車筆錄》)。戊午年，元豐元年，大遼咸雍十四年，西夏。 杭州南山法師，既有智慧又有德行。他進入四明法智尊者的門下。每次持誦大悲咒，必定念滿一百零八遍才停止。曾經夢見觀世音菩薩脫下袈裟給他穿。到了這年春天三月，他在雷峰為靈芝元照及道俗一千人傳授菩薩大戒。正在進行羯磨儀式時，觀音像放出光明。開始時光芒集中在寶焰上，然後逐漸散開，講堂的燈光和月光都被掩蓋了。凈慈法真禪師守一作了《證戒光記》，米芾書寫，龍井辨才法師元凈立石。（《靈芝塔銘》）。己未年，元豐二年，大遼咸雍十五年，西夏。 冬季十月二十日，慈聖光獻太皇太后曹氏駕崩。宣召凈因禪師道臻，進入慶壽宮升座說法。僧人問道：『慈聖仙逝，最終歸往何處？』禪師回答說：『水流最終歸於大海，月落也不會離開天空。』宮廷上下無不敬佩讚歎，稱讚他說得好。皇帝非常高興，賞賜了很多東西。等到神宗皇帝駕崩，哲宗皇帝下詔讓道臻禪師在福寧殿登上高座說法。詔書說：『禪師道臻一向有德行，可以賜號凈照禪師。』 禪師名叫道臻，字伯祥，出生于福州古田戴氏。
【English Translation】 English version The offerings are finished. Beside the tomb, the remaining flowers are lonely and red. The sun and moon urge each other on like flowing arrows. Rich or poor, wise or foolish, all end up the same. How can we travel together to the Land of Constant Joy? Even after the kalpa fire, there is no birth or death. (Zhong Wen's 'Records of Cloud Slumber') During the summer, the area around the capital was severely drought-stricken. The emperor fasted and prayed with great sincerity. In a dream, he saw a monk riding a horse in the sky, spewing clouds and mist from his mouth. Soon after, abundant rain fell, relieving the drought. The emperor was overjoyed and ordered people to find the image from his dream. They found the thirteenth Arhat among the five hundred Arhats in the Shanmen Pavilion of Xiangguo Temple in the capital. Prime Minister Wang Gui congratulated him with a poem: 'A good minister brings rain, fulfilling the hopes of the sky; a divine monk creates mist, answering earnest prayers.' Councilor Yuan Jiang said: 'A celestial steed rides the clouds, passing through the palace; Buddhist flowers blow rain, covering the sky.' People competed to recite it. (Dongche's 'Brush Records'). Year Wuwu, Yuanfeng 1st year, Great Liao Xianyong 14th year, Western Xia. The Nanshan Dharma Master of Hangzhou was wise and virtuous. He entered the chamber of Venerable Fazhi of Siming. Each time he recited the Great Compassion Mantra, he would not stop until he had recited it one hundred and eight times. He once dreamed that Avalokiteśvara Bodhisattva took off his kāṣāya (袈裟) and clothed him with it. In the third month of this spring, he transmitted the Bodhisattva precepts at Leifeng to Lingzhi Yuanzhao and a thousand lay and monastic people. As the karma ritual was being performed, the image of Avalokiteśvara emitted light. Initially, the light was concentrated on the jewel flame, then it gradually dispersed, eclipsing the lamps and moonlight in the lecture hall. Chan Master Fazhen Shouyi of Jingci Temple wrote 'A Record of Witnessing the Precept Light,' which was calligraphed by Mi Fu, and Dharma Master Yuanjing of Longjing erected a stone tablet. (Lingzhi Pagoda Inscription). Year Jiwei, Yuanfeng 2nd year, Great Liao Xianyong 15th year, Western Xia. On the twentieth day of the tenth month of winter, Empress Dowager Cisheng Guangxian Cao passed away. Chan Master Daochen of Jingyin Temple was summoned to ascend the seat and preach at Qingshou Palace. A monk asked: 'Where will the departed Cisheng go?' The master replied: 'Water flows back to the sea, the moon's setting does not leave the sky.' The entire court respectfully praised him, saying 'Well said!' The emperor was pleased and bestowed generous gifts upon him. When Emperor Shenzong passed away, Emperor Zhezong issued an edict for the master to ascend the high seat and preach at Funing Palace. The edict stated: 'Chan Master Daochen has always been virtuous and can be granted the title 'Chan Master Jingzhao'.' The Chan Master's name was Daochen, his courtesy name was Boxiang, and he was born in the Dai family of Gutian, Fuzhou.
。幼不茹葷。十四歲出家上生院。又六年為大僧。閱大小經論置之曰。此方便說耳。即持一缽走江淮。遍參知識。得旨于凈山遠禪師。游京師謁大覺璉禪師于凈因。璉使首眾僧于座下。璉公歸吳。眾請師繼住凈因。開堂日。英宗遣中使降香賜紫方袍徽號。京師四方稱慶。至哲宗元祐八年八月十七日。沐浴更衣。說偈已跏趺而化。壽八十歲。僧臘六十一。師嗣浮山法遠禪師。遠嗣葉縣省。省嗣首山念。念嗣風穴沼。沼嗣南院颙。颙嗣興化獎。獎嗣臨濟玄禪師(東都事略並僧寶傳)。庚申 元豐三年 大遼 咸雍十六年 西夏
譯經官制。自唐以來至是元豐。譯經僧官皆授試光祿卿少卿試鴻臚卿少卿。今改賜試卿曰三藏大法師。試少卿曰三藏法師(容齋三筆)。
文同。字與可。東州梓潼人。嘗守洋州浙西湖州歷館職。文行高潔。畫竹精妙。至是一夕沐浴冠帶正坐而逝。館職崔公度聞之驚曰。昨別與可於州南。意翛翛然曰。明日復來乎與公畫。公度攜賓往候觀其畫也。與可不答。明日獨往。與可曰。與公話遂左右顧恐有聽者。與可徐曰。吾聞人不妄語者舌可過鼻。即吐舌引至眉間。三疊如餅狀。今言其死與可信異人也(東都事略本傳)。辛酉 元豐四年 大遼 咸雍十七年 西夏
蘇州(平江路也
【現代漢語翻譯】 他從小就不吃葷。十四歲在上生院出家。又過了六年成為大僧。閱讀大小經論后，他說：『這只是方便之說罷了。』於是拿著一個缽，走遍江淮一帶，遍參知識，在凈山遠禪師處得到真諦。遊歷京師時，在大覺璉禪師所在的凈因寺拜謁。璉禪師讓他擔任座下眾僧的首領。璉禪師回到吳地后，大家請他繼續主持凈因寺。開堂之日，英宗皇帝派遣中使送來香火，賜予紫色方袍和徽號。京師四方都為此慶賀。到了哲宗元祐八年八月十七日，他沐浴更衣，說完偈語后跏趺坐化，享年八十歲，僧臘六十一年。他繼承了浮山法遠禪師的法脈。法遠禪師繼承了葉縣省禪師的法脈，葉縣省禪師繼承了首山念禪師的法脈，首山念禪師繼承了風穴沼禪師的法脈，風穴沼禪師繼承了南院颙禪師的法脈，南院颙禪師繼承了興化獎禪師的法脈，興化獎禪師繼承了臨濟玄禪師的法脈（出自《東都事略》和《僧寶傳》）。庚申年，元豐三年；大遼，咸雍十六年；西夏。 譯經官制。自唐朝以來直到元豐年間，譯經僧官都被授予試光祿卿、試光祿少卿、試鴻臚卿、試鴻臚少卿等官職。現在改為賜予試卿的稱號為三藏大法師（Tripitaka Great Dharma Master），賜予試少卿的稱號為三藏法師（Tripitaka Dharma Master）（出自《容齋三筆》）。 文同（Wen Tong），字與可（Yu Ke），是東州梓潼人。曾經擔任洋州、浙西、湖州的知州，歷任館閣之職。他的文章和品行都很高潔，畫竹子的技藝非常精妙。到了這一天晚上，他沐浴更衣，戴好帽子，端正地坐著去世了。館閣之職的崔公度（Cui Gongdu）聽到這個訊息后，驚訝地說：『昨天在州南與與可告別，他神情灑脫，說：『明天再來與您一起畫畫。』公度帶著賓客前去拜訪，想觀看他的畫作，與可沒有回答。第二天獨自前往，與可說：『與您說說話。』於是左右環顧，害怕有人偷聽。與可慢慢地說：『我聽說不妄語的人舌頭可以伸過鼻子。』隨即吐出舌頭，拉到眉毛之間，三疊起來像餅一樣。現在說他去世了，與可真是個奇異的人啊（出自《東都事略本傳》）。辛酉年，元豐四年；大遼，咸雍十七年；西夏。 蘇州（蘇州，也稱平江路）
【English Translation】 He did not eat meat from a young age. At the age of fourteen, he became a monk at Shangsheng Temple. After another six years, he became a senior monk. After reading the major and minor scriptures, he said, 'These are just expedient teachings.' Then, carrying a bowl, he traveled throughout the Jianghuai area, widely consulting knowledgeable people, and attained enlightenment under Chan Master Yuan of Jingshan. While traveling in the capital, he visited Chan Master Dajue Lian at Jingyin Temple. Chan Master Lian made him the leader of the monks under his seat. After Chan Master Lian returned to Wu, everyone invited him to continue to preside over Jingyin Temple. On the day of the opening ceremony, Emperor Yingzong sent an envoy to offer incense and bestowed a purple robe and a title. The capital and surrounding areas celebrated this. On the seventeenth day of the eighth month of the eighth year of Yuanyou during the reign of Emperor Zhezong, he bathed and changed his clothes, recited a verse, and then sat in the lotus position and passed away. He lived to be eighty years old, with sixty-one years as a monk. He inherited the Dharma lineage of Chan Master Fayuan of Fushan. Chan Master Fayuan inherited the Dharma lineage of Chan Master Sheng of Yexian, Chan Master Sheng of Yexian inherited the Dharma lineage of Chan Master Nian of Shoushan, Chan Master Nian of Shoushan inherited the Dharma lineage of Chan Master Zhao of Fengxue, Chan Master Zhao of Fengxue inherited the Dharma lineage of Chan Master Yong of Nanyuan, Chan Master Yong of Nanyuan inherited the Dharma lineage of Chan Master Jiang of Xinghua, and Chan Master Jiang of Xinghua inherited the Dharma lineage of Chan Master Xuan of Linji (from 'Dongdu Sh략' and 'Biographies of Monks'). The year Gengshen, the third year of Yuanfeng; Great Liao, the sixteenth year of Xianyong; Western Xia. The official system for translating scriptures. From the Tang Dynasty until this Yuanfeng period, the monk officials who translated scriptures were all granted the titles of 'Trial Guanglu Qing', 'Trial Guanglu Shaoqing', 'Trial Honglu Qing', and 'Trial Honglu Shaoqing'. Now, the title bestowed upon the 'Trial Qing' is changed to 'Tripitaka Great Dharma Master', and the title bestowed upon the 'Trial Shaoqing' is changed to 'Tripitaka Dharma Master' (from 'Rongzhai Sanbi'). Wen Tong, styled Yu Ke, was a native of Zitong in Dongzhou. He once served as the prefect of Yangzhou, Zhexi, and Huzhou, and held positions in the imperial library. His writings and conduct were noble and pure. His bamboo paintings were exquisite. On this particular evening, he bathed, put on his cap, and passed away while sitting upright. Cui Gongdu, who held a position in the imperial library, was surprised to hear this and said, 'Yesterday, I bid farewell to Yu Ke south of the prefecture. He looked carefree and said, 'I will come again tomorrow to paint with you.' Gongdu took guests to visit, intending to see his paintings, but Yu Ke did not respond. The next day, he went alone. Yu Ke said, 'I want to talk to you.' Then he looked around, fearing that someone might be listening. Yu Ke slowly said, 'I heard that a person who does not lie can extend their tongue past their nose.' Then he stuck out his tongue and pulled it up to between his eyebrows, folding it three times like a cake. Now that he has passed away, Yu Ke was truly an extraordinary person (from 'Dongdu Sh략 Ben Zhuan'). The year Xinyou, the fourth year of Yuanfeng; Great Liao, the seventeenth year of Xianyong; Western Xia. Suzhou (Suzhou, also known as Pingjiang Road)
)瑞光寺禪師宗本。移住杭州凈慈。奔走天下禪子道場甚盛。靈芝照律師送布三衣(僧伽黎衣九條七條五條)瓦缽。致書于師曰。佛制是物上中下根悉令遵奉。事因時舉。道藉人弘。勉其受持為後學勸。師受之終身。食用瓦缽。升座說法。服此大布之衣(照律師行業記)。
丞相張無盡居士(諱商英)平居與廬山南林照覺總禪師為方外侶。當是辛酉秋。以序送羽士蹇。拱辰。字翊之。往參問于總曰。成都道士蹇翊之來言于余曰。吾鄉羽衣之族。世相與為婚姻。娶妻生子。與俗流無異。拱辰因觀道藏神仙傳記。翻然覺悟。當吾血氣剛強視聽聰明。喔咿哇鳴順吾耳。青黃赤白炫吾目。甘脆膏腴爽吾口。馨香馥烈適吾鼻。滑澤纖柔佚吾體。歡欣動盪感吾意。此六冠者乘吾瞀亂。晝夜與吾相親而未嘗相釋也。一旦吾之形耗而羸。氣耗而衰。精耗而萎。神耗而疲。八風寒暑之所薄。百邪鬼祟之所欺。陰魄欲沈。陽䰟欲飛。則六冠者曾莫吾代。而天下之至苦。吾獨當之。房闥之戀莫如婦。血肉之恩莫如女。拱辰於是悉囊中之所有。與之而謝去。給以他事。出遊百里。遂泛涪江下濮水。歷縉重出塗山。訪岑公之洞府。瞻神女之祠睹。而達于渚宮也。將泛九江入廬山。結茅于錦繡之谷。長嘯乎香爐之頂。撫陶石以遙想。挹遠溪以
【現代漢語翻譯】 現代漢語譯本：瑞光寺的禪師宗本，後來移居到杭州的凈慈寺。他奔走于天下禪宗弟子的道場，聲名非常興盛。靈芝照律師贈送給他用粗布縫製的三衣（僧伽黎衣，包括九條衣、七條衣、五條衣）和一個瓦缽，並致信于宗本禪師說：『佛陀的制度是，無論上根、中根、下根的人，都應當遵奉。事情因時勢而興起，佛道憑藉人來弘揚。』希望您勉力接受並持守這些物品，以此來勸勉後來的學人。宗本禪師接受了這些禮物，終身使用瓦缽，升座說法時，穿著這件粗布縫製的大衣（出自照律師的《行業記》）。 丞相張無盡居士（名諱商英）平時與廬山南林照覺總禪師是方外之友。在辛酉年秋天，他寫了一篇序文，送給羽士蹇拱辰（字翊之），讓他去參訪總禪師。序文中寫道：『成都的道士蹇翊之來對我說：我們家鄉的羽衣之族，世代互相通婚，娶妻生子，與世俗之人沒有區別。蹇拱辰因此觀看道藏中的神仙傳記，幡然醒悟。當我的血氣剛強、視聽聰明的時候，那些嬌柔的音樂順應我的耳朵，青黃赤白的光彩炫耀我的眼睛，甘甜美味的食物使我的口感到舒暢，芬芳濃烈的香氣使我的鼻子感到舒適，光滑柔順的觸感使我的身體感到安逸，歡欣動盪的情緒使我的心意感到愉悅。這六種東西像帽子一樣覆蓋著我，趁著我昏亂的時候，日夜與我親近而不曾離開我。一旦我的形體耗損而瘦弱，氣力耗損而衰弱，精氣耗損而枯萎，精神耗損而疲憊，八風寒暑侵襲我的身體，各種邪祟鬼怪欺負我，陰間的魂魄想要下沉，陽間的靈魂想要飛散，那麼這六種東西曾經沒有代替我承受痛苦，而天下最極端的痛苦，我卻獨自承受。房闥之間的愛戀比不上妻子，血肉之恩比不上女兒。』於是蹇拱辰拿出囊中所有的錢財，送給她們而告別離去，安排她們做其他的事情。他出游百里，於是乘船沿涪江而下，經過濮水，歷經縉雲山和重慶，走出塗山，尋訪岑公的洞府，瞻仰神女的祠廟，到達渚宮。他將要乘船沿九江進入廬山，在錦繡谷結茅居住，在香爐峰頂長嘯，撫摸陶淵明的石頭來遙想他，從遙遠的溪水中
【English Translation】 English version: Zen Master Zongben of Ruiguang Temple later moved to Jingci Temple in Hangzhou. He traveled extensively to the monasteries of Zen disciples throughout the country, and his reputation was very prosperous. Lawyer Zhao of Lingzhi Temple sent him three coarse cloth robes (Sanghati, including the nine-strip robe, seven-strip robe, and five-strip robe) and an earthenware bowl, and wrote a letter to Zen Master Zongben saying: 'The Buddha's system is that people of all capacities, whether superior, middling, or inferior, should follow and uphold it. Matters arise according to the times, and the Buddha's path is promoted through people.' He hoped that he would strive to accept and uphold these items, in order to encourage later learners. Zen Master Zongben accepted these gifts and used the earthenware bowl throughout his life, and when he ascended the seat to preach the Dharma, he wore this coarse cloth robe (from Lawyer Zhao's 'Record of Activities'). Layman Zhang Wujin (personal name Shangying), the Prime Minister, was usually a friend outside the world with Zen Master Zong of Zhaojue Temple in Nanlin, Lushan. In the autumn of the year Xinyou, he wrote a preface and sent it to Yu Shi Jian Gongchen (style name Yizhi), asking him to visit Zen Master Zong. The preface stated: 'The Taoist Jian Yizhi of Chengdu came to me and said: Our hometown's Yu Yi clan has intermarried for generations, marrying wives and having children, no different from ordinary people. Jian Gongchen therefore read the biographies of immortals in the Taoist canon and suddenly awakened. When my blood and energy were strong and my sight and hearing were clear, those delicate music conformed to my ears, the colors of blue, yellow, red, and white dazzled my eyes, the sweet and delicious food made my mouth feel comfortable, the fragrant and rich aromas made my nose feel comfortable, the smooth and soft touch made my body feel comfortable, and the joyful and turbulent emotions made my mind feel happy. These six things covered me like a hat, taking advantage of my confusion, staying close to me day and night without ever leaving me. Once my body is depleted and weak, my energy is depleted and declining, my essence is depleted and withered, and my spirit is depleted and exhausted, the eight winds of cold and heat invade my body, and all kinds of evil spirits and ghosts bully me, the yin soul wants to sink, and the yang soul wants to fly away, then these six things have never taken my place to endure suffering, and the most extreme suffering in the world, I endure alone. The love between the boudoir is not as good as a wife, and the grace of flesh and blood is not as good as a daughter.' So Jian Gongchen took out all the money in his bag, gave it to them and said goodbye, arranging for them to do other things. He traveled hundreds of miles, then sailed down the Fujiang River, passed through the Pu River, passed through Jinyun Mountain and Chongqing, walked out of Tushan, visited Cen Gong's cave, admired the shrine of the goddess, and arrived at Zhugong. He will sail along the Jiujiang River into Lushan, build a hut in Jinxiu Valley, roar at the top of Xianglu Peak, stroke Tao Yuanming's stone to imagine him, and from the distant stream
濯足。蓋吾之術以炷為基。以命為衣。始乎有作終乎無為。竊聞先生究離微之旨。窮心跡之歸。奏無弦之由。駕鐵牛之機。故不遠而來見先生也。當試為余言之。余曰。壯哉子之志乎難行能行。難棄能棄。吾弗及子矣。余適有口疾不能答子。吾有方外之侶。曰常總居於東林。必能決子之疑。請持吾之說而往問焉(見瑩伸溫云臥紀談)。壬戌 元豐五年 大遼 咸雍十八年 西夏 五月冠鄜延
詔中使梁從政。辟汴京相國寺六十四院。為二禪八律。起自元豐庚申成是壬戌之秋。以東西序為慧林智海二巨禪剎。驛詔杭州凈慈禪師宗本住慧林。江州廬山東林禪師常總住智海。總辭之固。詔容之就賜號廣慧禪師(僧寶傳)。
冬十月八日。溫州法師繼忠沐浴更衣結印坐脫。紅光亙空而西去。忠得法于廣智尚賢。述廣智傳法智十類之義成十卷扶宗記一卷。嗣法二子。曰從義。有天臺三大部補註一十四卷。曰處元。有義例隨釋六卷輔贊記三卷。元傳之道淵。淵傳道琛。即圓辯法師是也(釋僧傳)。
東京慧林圓照禪師。名宗本(世稱大本)。生常州(浙西道)無錫管氏。年十九依蘇州(平江也)承天永安道升禪師出家。巾侍十年剃度受具。又三年禮辭。遊方至池陽。謁天衣懷禪師悟旨。漕使李公復圭請師開法
【現代漢語翻譯】 現代漢語譯本：
『濯足』（洗腳）。大概我的法術以『炷』（燈芯或香炷，這裡指某種修行方法）為基礎，以『命』（生命或命運）為衣服，開始於有所作為，最終歸於無所作為。我私下聽說先生您精通細微的道理，窮盡心跡的歸宿，演奏無弦之音，駕馭鐵牛之機。所以不遠萬里前來拜見先生。希望您能為我解說這些道理。我回答說：『您的志向真是偉大啊！難做到的能做到，難捨棄的能捨棄，我不如您啊。』我恰好有口舌疾病，不能回答您。我有一位方外的朋友，名叫常總，居住在東林寺，他一定能解答您的疑惑。請您拿著我的話去問他吧（見瑩伸溫云臥紀談）。壬戌年，元豐五年（宋神宗年號），大遼咸雍十八年，西夏五月攻佔鄜延。 朝廷詔令中使梁從政，開闢汴京相國寺的六十四個院落，分為二禪（兩個禪宗派別）八律（八個律宗派別）。工程始於元豐庚申年，完成於壬戌年秋天。以東西兩側的院落作為慧林寺和智海寺兩個巨大的禪剎。朝廷通過驛站下詔杭州凈慈寺的禪師宗本住持慧林寺，江州廬山東林寺的禪師常總住持智海寺。常總堅決推辭，朝廷下詔允許他推辭，並賜號廣慧禪師（僧寶傳）。 冬季十月八日，溫州法師繼忠沐浴更衣，結印坐化。紅光充滿天空，向西而去。繼忠從廣智尚賢那裡得到佛法，撰寫了《廣智傳法智十類之義》十卷，《扶宗記》一卷。他有兩位嗣法弟子，一位叫從義，著有《天臺三大部補註》一十四卷；一位叫處元，著有《義例隨釋》六卷，《輔贊記》三卷。處元傳給道淵，道淵傳給道琛，也就是圓辯法師（釋僧傳）。 東京慧林寺圓照禪師，名叫宗本（世稱大本）。出生于常州（浙西道）無錫管氏。十九歲時依蘇州（平江）承天永安寺的道升禪師出家。侍奉十年後剃度受戒。又過了三年，告辭離開，遊歷四方到達池陽。拜見天衣懷禪師，領悟了禪宗的宗旨。漕使李公復圭請他開壇講法。
【English Translation】 English version:
'Washing feet.' Roughly, my art is based on the 'wick' (zhù, referring to the wick of a lamp or incense, here meaning a certain practice method), and takes 'fate' (mìng, life or destiny) as clothing, beginning with action and ending in inaction. I have secretly heard that you, sir, are proficient in subtle principles, exhaust the destination of the mind's traces, play the music without strings, and drive the machine of the iron ox. Therefore, I have come from afar to see you, sir. I hope you can explain these principles to me. I replied, 'Your ambition is truly great! You can do what is difficult to do, and abandon what is difficult to abandon. I am not as good as you.' I happen to have a disease of the tongue and cannot answer you. I have a friend outside the world, named Changzong, who lives in Donglin Temple. He will surely be able to resolve your doubts. Please take my words and go ask him (see Ying Shen Wen Yun Wo Ji Tan). Renxu year, Yuanfeng five years (reign title of Emperor Shenzong of Song), Xianyong eighteen years of the Great Liao, Xixia occupied Fuyan in May. The imperial court issued an edict to the envoy Liang Congzheng to open up the sixty-four courtyards of Xiangguo Temple in Bianjing, dividing them into two Chan (two Chan sects) and eight Vinaya (eight Vinaya sects). The project began in the Gengshen year of Yuanfeng and was completed in the autumn of the Renxu year. The courtyards on the east and west sides were used as the two great Chan monasteries of Huilin Temple and Zhihai Temple. The imperial court issued an edict through the post station to Zen Master Zongben of Jingci Temple in Hangzhou to preside over Huilin Temple, and Zen Master Changzong of Donglin Temple in Lushan, Jiangzhou, to preside over Zhihai Temple. Changzong firmly declined, and the imperial court issued an edict allowing him to decline and bestowed upon him the title of Zen Master Guanghui (Monk Treasure Biography). On the eighth day of the tenth month of winter, the Dharma Master Jizhong of Wenzhou bathed and changed his clothes, formed a mudra, and passed away while sitting. Red light filled the sky and went west. Jizhong received the Dharma from Guangzhi Shangxian and wrote ten volumes of 'The Meaning of the Ten Categories of Guangzhi's Transmission of Dharma Wisdom' and one volume of 'Fuzong Ji'. He had two Dharma heirs, one named Congyi, who wrote fourteen volumes of 'Annotations to the Three Great Parts of Tiantai'; and one named Chuyuan, who wrote six volumes of 'Explanations Following the Examples of Meaning' and three volumes of 'Auxiliary Praise Records'. Chuyuan passed it on to Daoyuan, and Daoyuan passed it on to Daochen, who was the Dharma Master Yuanbian (Biography of釋僧). Zen Master Yuanzhao of Huilin Temple in Tokyo, named Zongben (commonly known as Daben), was born in the Guan family of Wuxi, Changzhou (Zhexi Road). At the age of nineteen, he became a monk under Zen Master Daosheng of Chengtian Yongan Temple in Suzhou (Pingjiang). After serving for ten years, he was tonsured and received the precepts. After another three years, he bid farewell and traveled to Chiyang. He visited Zen Master Tianyi Huai and understood the essence of Zen. The transport envoy Li Gong Fugui invited him to open an altar and preach the Dharma.
平江瑞光。法席日盛。杭州守陳公襄以承天興教二剎命師擇居。蘇人擁道遮留。又以凈慈為請移文諭道俗曰。借師三年。為此邦植福。不敢久占。至是元豐五年。詔辟相國慧林禪剎召師為第一祖。既至開法。翌日召對延和殿問道賜坐。師即跏趺。帝悅賜茶。師舉盞長吸。蕩而撼之辭退。帝目送之。謂左右曰。真福慧僧也。元豐七年駕幸相國慧林寺。詔長老宗本禪眾無煩出迎。帝升遐。召師說法福寧殿賜號圓照禪師。乞老林下。得旨任便。雲遊州郡不得抑令住持。乃辭眾曰。本是無家客。那堪任意游。順風加櫓棹。船子下揚州。晚居平江靈巖。其嗣法傳道者不可勝紀。哲宗元符二年十二月二十八日甲子將入滅。沐浴而臥。門弟子環擁請曰。和尚道遍天下。今日不可無偈。師熟視之曰。癡子我尋常尚懶作偈。今日特地圖作甚麼。尋常要臥便臥。不可特地今日坐也。乃索筆大書曰。後事付守榮。擲筆憨臥若熟睡眾撼之已去矣。門人塔全身於靈巖山。閱世八十五歲。坐五十二夏。師嗣天衣懷禪師。嗣師之法道者。曰修颙省聰崇信守一等。再傳如颙之有富鄭公弼。聰之有蘇黃門轍。信之有慈受禪師懷深(五燈會元碑誌)。
江州東林禪師。名常總。生劍州尤溪施氏。年十一依寶云寺文兆法師出家。又八年落髮詣建州大中寺
【現代漢語翻譯】 現代漢語譯本：平江瑞光禪寺的法席日益興盛。杭州知府陳襄以承天寺和興教寺的名義，請圓照禪師選擇一處居住。蘇州的僧俗擁堵道路，挽留禪師。陳襄又以凈慈寺的名義，發文告知蘇州僧俗說：『借禪師三年，為本地區培植福田，不敢長久佔用。』到了元豐五年，皇帝下詔，徵召圓照禪師擔任相國慧林禪寺的第一代祖師。禪師到達后，第二天皇帝在延和殿召見他，向他問道，並賜予座位。禪師隨即跏趺而坐。皇帝很高興，賜茶。禪師舉起茶盞，長長地吸了一口，然後晃動茶盞，辭退。皇帝目送他離開，對左右侍從說：『真是個有福慧的僧人啊！』元豐七年，皇帝駕臨相國慧林寺，詔令長老宗本和禪眾不必出迎。皇帝駕崩后，召圓照禪師到福寧殿說法，賜號『圓照禪師』。禪師請求告老還鄉，隱居山林，得到皇帝批準，可以隨意雲遊州郡，不得強令他擔任住持。於是禪師向大眾告別說：『本來就是無家之人，哪裡能隨意遊蕩呢？順風加上櫓棹，船子下揚州。』晚年居住在平江靈巖寺。他的嗣法傳道者數不勝數。哲宗元符二年十二月二十八日甲子日，禪師將要圓寂，沐浴后躺下。門下弟子環繞著他，請求說：『和尚的道遍佈天下，今天不可沒有遺偈。』禪師仔細地看著他們說：『癡子！我平時尚且懶得作偈，今天特意作偈做什麼？平時要睡就睡，不可特意今天坐著。』於是拿起筆，大書道：『後事付守榮。』擲筆后安然躺下，如同熟睡一般。眾人搖動他，已經去世了。門人將他的全身舍利塔葬在靈巖山。享年八十五歲，坐禪五十二個夏天。禪師是天衣懷禪師的嗣法弟子。繼承禪師的法道的有修颙、省聰、崇信、守一等人。再傳弟子如修颙有富鄭公弼，省聰有蘇黃門轍，崇信有慈受禪師懷深（《五燈會元碑誌》）。 江州東林禪師，名常總，生於劍州尤溪施氏。十一歲時，依寶云寺文兆法師出家。又過了八年，落髮，前往建州大中寺。
【English Translation】 English version: The Dharma assembly at Ruiguang Temple in Pingjiang (present-day Suzhou) flourished daily. Chen Xiang (governor of Hangzhou) requested the master to choose a residence on behalf of Chengtian (Temple) and Xingjiao (Temple). The people of Suzhou blocked the road to retain him. Chen Xiang then, on behalf of Jingci (Temple), issued a document informing the monks and laypeople of Suzhou, saying, 'We borrow the master for three years to cultivate blessings for this region, and dare not occupy him for long.' In the fifth year of Yuanfeng (1082), the emperor issued an edict summoning the master to serve as the first patriarch of Xiangguo Huilin Chan Temple. Upon his arrival, the emperor summoned him to the Yanhe Hall the next day, inquired about the Dharma, and offered him a seat. The master immediately sat in the lotus position. The emperor was pleased and offered tea. The master raised the cup, took a long sip, shook it, and then took his leave. The emperor watched him depart and said to his attendants, 'Truly a monk of great fortune and wisdom!' In the seventh year of Yuanfeng (1084), the emperor visited Xiangguo Huilin Temple and ordered the elder Zongben (Zen Master) and the monastic community not to bother with welcoming him. After the emperor passed away, he summoned the master to expound the Dharma at Funing Hall and bestowed upon him the title 'Zen Master Yuanzhao'. The master requested to retire to the mountains, and the emperor granted him permission to travel freely among the prefectures and counties, without being forced to serve as abbot. Thereupon, the master bid farewell to the assembly, saying, 'Originally a homeless guest, how can I bear to wander at will? With the wind at my back and oars added, the boatman goes down to Yangzhou.' In his later years, he resided at Lingyan Temple in Pingjiang. The number of his Dharma heirs and those who transmitted the Way is countless. On the twenty-eighth day of the twelfth month of the second year of Yuanfu (1099) during the reign of Emperor Zhezong, the master, about to enter Nirvana, bathed and lay down. His disciples surrounded him and pleaded, 'The abbot's (Zen Master) Way pervades the world; today, we cannot be without a verse.' The master looked at them intently and said, 'Foolish children! I am usually too lazy to compose verses; why specially compose one today? Usually, I sleep when I want to sleep; I cannot specially sit today.' Thereupon, he took up a brush and wrote in large characters, 'After matters are entrusted to Shou Rong.' He threw down the brush and lay down peacefully, as if in deep sleep. The assembly shook him, but he had already passed away. His disciples built a stupa for his whole body on Lingyan Mountain. He lived for eighty-five years and sat in meditation for fifty-two summers. The master was a Dharma heir of Zen Master Tianyi Huai. Those who inherited the master's Dharma Way include Xiu Yong, Sheng Cong, Chong Xin, Shou Yi, and others. Further descendants include Fu Zheng Gong Bi (Prime Minister Fu Bi) under Xiu Yong, Su Huangmen Zhe (Su Zhe) under Sheng Cong, and Cishou Chan Shi Huai Shen (Zen Master Huai Shen of Cishou Temple) under Chong Xin (from the 'Epitaph of the Five Lamps Records'). Zen Master Changzong of Donglin Temple in Jiangzhou, whose name was Changzong, was born into the Shi family of Youxi in Jianzhou. At the age of eleven, he left home under Dharma Master Wenzhao of Baoyun Temple. Eight years later, he shaved his head and went to Dazhong Temple in Jianzhou.
契思律師受具。初至吉州禾山。聞南禪師之道。往歸宗依之經二十年。盡得玄奧。洪州太守榮公修撰請住泐潭。或謂馬祖再來。元豐三年。詔革江州東林律居為禪剎。觀文殿學士王公韶出守南昌。欲延寶覺心禪師主東林。心舉師自代。師聞之宵遁去千餘里。王公檄諸郡必得之。得於新滏殊山窮谷中。遂乃應命。學士蘇軾初游廬山與師契會。乃師之名達京師。天子有詔住相國智海禪院。州郡敦請急於星火。師固辭。詔容之。就賜紫衣徽號廣慧禪師。哲宗元祐三年徐王奏號照覺禪師。座下衲眾常盈七百。元祐六年九月示疾。二十五日沐浴安坐而逝。十月八日葬全身雁門塔(遠公葬所)之東。世壽六十七歲。坐四十九夏。嗣黃龍南禪師(續燈錄)。癸亥 元豐六年 大遼 咸雍十九年 西夏 正月夏眾數十萬奄至蘭州
宋九月。夏人納款。仍乞還侵地撤邊戍長為蕃臣。乃賜秉常。詔略曰。其地界已令鄜延經略司旨揮保安軍牒宥州施行候疆界了日歲賜依舊(宋錄)。宋封孟軻曰鄒國公。甲子 元豐七年 大遼 咸雍二十年 西夏 二月夏人又寇延州十一月上表來貢
冬十月。越國大長公主集慶軍節度觀察留後附馬都尉張敦禮建法雲禪剎於國城之南既成。詔法秀開山。賜號圓通禪師(續燈傳)。
汴京法
【現代漢語翻譯】 現代漢語譯本：契思律師受具足戒后，最初來到吉州禾山，聽聞南禪師的道風，前往歸宗寺依止他二十年，盡得其玄妙奧義。洪州太守榮公修撰，請他住持泐潭寺。有人說他是馬祖再來。元豐三年，朝廷下詔將江州東林律寺改為禪寺。觀文殿學士王公韶出任南昌太守，想請寶覺心禪師主持東林寺，心禪師推薦契思律師代替自己。契思律師聽說后，連夜逃遁，離開了一千多里。王公下令各郡一定要找到他，最終在新滏殊山的窮谷中找到了他，於是契思律師應命前往。學士蘇軾初游廬山時與契思律師相契合，於是契思律師的名聲傳到了京師。天子下詔讓他住持相國智海禪院，州郡懇請他前往，情勢非常緊急。契思律師堅決推辭，朝廷允許了他的請求，並賜予他紫衣和『廣慧禪師』的徽號。哲宗元祐三年，徐王上奏，賜號『照覺禪師』。他座下的僧眾常常有七百多人。元祐六年九月，契思律師示現疾病，二十五日沐浴后安詳坐化。十月八日，全身葬于雁門塔（遠公葬所）之東。世壽六十七歲，坐禪四十九個夏天。他是黃龍南禪師（續燈錄）的嗣法弟子。癸亥年，元豐六年，大遼咸雍十九年，西夏正月，西夏軍隊數十萬突然到達蘭州。
宋朝九月，西夏人請求和解，仍然請求歸還侵佔的土地，撤除邊境駐軍，長期作為宋朝的藩屬。於是宋朝賜予秉常詔書，大略是說：『關於土地邊界問題，已經命令鄜延經略司指示保安軍通告宥州施行，等邊界確定后，每年的賞賜照舊。』（宋錄）。宋朝追封孟軻為鄒國公。 甲子年，元豐七年，大遼咸雍二十年，西夏二月，西夏軍隊再次侵犯延州，十一月上表來進貢。
冬季十月，越國大長公主、集慶軍節度觀察留後、駙馬都尉張敦禮在國都城南建造法雲禪寺，建成后，朝廷下詔法秀禪師開山，賜號『圓通禪師』（續燈傳）。
汴京法
【English Translation】 English version: After receiving the full monastic precepts, Lawyer Qisi first arrived at Heshan in Jizhou. Hearing of the Way of N禪師 (Nán Chánshī, Southern Chan Master), he went to Guizong Temple and relied on him for twenty years, fully obtaining its profound mysteries. Rong Gong, the prefect of Hongzhou, invited him to reside at Letan Temple. Some said he was the reincarnation of Mazu (Mǎzǔ, Master Ma). In the third year of Yuanfeng, the imperial court issued an edict to change the Donglin Vinaya Temple in Jiangzhou into a Chan monastery. Wang Gongshao, a scholar of the Guanwen Hall, was appointed as the prefect of Nanchang and wanted to invite Chan Master Baojue Xin to preside over Donglin Temple. Chan Master Xin recommended Lawyer Qisi to replace him. Upon hearing this, Lawyer Qisi fled overnight, traveling more than a thousand li. Wang Gong ordered all the prefectures to find him, and he was eventually found in a remote valley of Shushu Mountain in Xinful. Thus, Lawyer Qisi accepted the appointment. When the scholar Su Shi first visited Mount Lu, he became acquainted with Lawyer Qisi, and Lawyer Qisi's name reached the capital. The emperor issued an edict for him to reside at the Zihai Chan Monastery in Xiangguo. The prefectures and counties urgently requested him to go, but Lawyer Qisi firmly declined. The imperial court granted his request and bestowed upon him a purple robe and the honorary title of 'Chan Master Guanghui' (Guǎng Huì Chánshī, Broad Wisdom Chan Master). In the third year of Yuanyou during the reign of Emperor Zhezong, Prince Xu memorialized the throne, bestowing upon him the title 'Chan Master Zhaojue' (Zhào Jué Chánshī, Illuminating Awareness Chan Master). The number of monks under his seat often exceeded seven hundred. In the ninth month of the sixth year of Yuanyou, Lawyer Qisi manifested illness. On the twenty-fifth day, he bathed and passed away peacefully in a seated posture. On the eighth day of the tenth month, his whole body was buried east of the Yanmen Pagoda (the burial place of Yuan Gong). He lived to the age of sixty-seven, spending forty-nine summers in meditation. He was a Dharma heir of N禪師 (Nán Chánshī, Southern Chan Master) of Huanglong (recorded in the 'Continuation of the Lamp Records'). In the year Guihai, the sixth year of Yuanfeng, the nineteenth year of Xianyong of the Great Liao Dynasty, and in the first month of the Western Xia, hundreds of thousands of Xia troops suddenly arrived at Lanzhou.
In the ninth month of the Song Dynasty, the Xia people requested peace, still requesting the return of the occupied lands, the withdrawal of border garrisons, and to serve as a tributary state of the Song Dynasty for a long time. Thus, the Song Dynasty bestowed an edict upon Bingchang, which roughly stated: 'Regarding the issue of land boundaries, the Fuyan Pacification Commissioner has been ordered to instruct the Baoan Army to notify Youzhou to implement it. Once the boundaries are determined, the annual rewards will remain the same.' (Song Records). The Song Dynasty posthumously conferred upon Meng Ke the title of Duke of Zou. In the year Jiazi, the seventh year of Yuanfeng, the twentieth year of Xianyong of the Great Liao Dynasty, and in the second month of the Western Xia, the Xia troops again invaded Yanzhou. In the eleventh month, they submitted a memorial to offer tribute.
In the tenth month of winter, Princess Da Chang of the Yue Kingdom, the Military Commissioner of Jiqing Army, and the son-in-law Zhang Dunli built the Fayun Chan Monastery south of the capital city. After its completion, the imperial court issued an edict for Chan Master Faxiu to open the mountain and bestowed upon him the title 'Chan Master Yuantong' (Yuán Tōng Chánshī, Perfect Penetration Chan Master) (recorded in the 'Continuation of the Lamp Transmission').
Bianjing Fa
云寺圓通禪師。名法秀。生秦州隴城辛氏。隨應干寺魯和尚學經。乃稱魯氏。年十九為大僧。講大經。章分句析機鋒不可觸。京洛著聞。怪圭峰學禪。唯敬北京天缽元禪師。元雅號元華嚴。恨元不講曰。教盡佛意如元公者不應遠教。禪非佛意如圭峰者不應學禪。世尊教外以法私大迦葉者吾不信也。謂同列曰。我將南遊窮其窟穴。樓取其種類抹殺之。以報佛恩乃已耳。初至隨州護國讀凈果禪師碑。僧問報慈。如何是佛性。慈曰誰無。又問凈果。果曰誰有。其僧因有悟。秀大笑曰。豈佛性敢有無之。矧又因以有悟哉。去至無為軍鐵佛。謁懷禪師。懷貌寒危坐涕垂沾衣。秀易之。懷問曰。座主講何經。秀曰華嚴。懷曰。華嚴以何為宗。秀曰法界為宗。懷曰。法界以何為宗。秀曰以心為宗。懷曰心以何為宗。秀莫知為答。懷曰。毫釐有差。天地懸隔。秀退而自失。悚然敬服。愿留左右日夕受法。久之乃獲證悟。懷禪師遷住池陽柤林。移吳及廣教景德。秀皆從之。秀初住淮西四面山。至棲賢蔣山長蘆。常有千眾。至是元豐七年。詔住京城法雲寺為第一祖。開堂日帝遣中使降香。賜磨衲僧衣。傳聖旨表朕親至。皇弟荊王致敬座下。至哲宗元祐五年八月示疾。詔以醫診。師揮去之。乃更衣說偈曰。來時無物去時空。南北東西事一同。
【現代漢語翻譯】 現代漢語譯本： 云寺圓通禪師，名法秀，是秦州隴城辛氏人。他跟隨應干寺的魯和尚學習佛經，因此也被稱為魯氏。十九歲時成為大僧，講解大乘經典，能將經文分章析句，辯才無礙，名聲傳遍京洛。他奇怪圭峰（Guifeng，人名）為何要學禪，只敬佩北京天缽元禪師（Tianbo Yuan Chanshi，人名）。元禪師有『元華嚴』的美稱。法秀遺憾元禪師不講經，認為：『像元公這樣完全理解佛意的人，不應該遠離講經。禪不是佛意，像圭峰這樣的人不應該學禪。我不相信世尊在教義之外，私下將佛法傳給大迦葉（Mahākāśyapa，佛陀十大弟子之一）。』他對手下的人說：『我將南下，徹底搜尋他們的老巢，抓捕他們的同類，全部抹殺，以此來報答佛恩。』 起初，他到達隨州護國寺，讀凈果禪師（Jingguo Chanshi，人名）的碑文。有僧人問報慈禪師（Bao Ci Chanshi，人名）：『什麼是佛性？』報慈禪師回答：『誰沒有？』又問凈果禪師，凈果禪師回答：『誰有？』那個僧人因此有所領悟。法秀大笑道：『難道佛性還敢有有無之分嗎？更何況還因此而有所領悟呢？』 他前往無為軍鐵佛寺，拜見懷禪師（Huai Chanshi，人名）。懷禪師面容憔悴，危襟正坐，眼淚沾濕衣襟。法秀輕視他。懷禪師問道：『座主講什麼經？』法秀說：『《華嚴經》（Avataṃsaka Sūtra）。』懷禪師問：『《華嚴經》以什麼為宗旨？』法秀說：『以法界（Dharmadhatu）為宗旨。』懷禪師問：『法界以什麼為宗旨？』法秀說：『以心為宗旨。』懷禪師問：『心以什麼為宗旨？』法秀無言以對。懷禪師說：『毫釐之差，天地懸隔。』法秀退下後感到失落，悚然敬服，願意留在懷禪師身邊，日夜接受教誨。很久之後才獲得證悟。懷禪師後來遷居到池陽柤林，又移居吳地和廣教景德寺，法秀都跟隨他。 法秀最初住在淮西四面山，後來到棲賢寺、蔣山、長蘆寺，常有上千人追隨。到了元豐七年，皇帝下詔讓他住持京城法雲寺，成為第一代祖師。開堂之日，皇帝派遣中使送來香火，賜予磨衲僧衣，並傳達聖旨，表達皇帝親自駕臨之意。皇弟荊王也向他致敬。到了哲宗元祐五年八月，法秀示疾，皇帝下詔派醫生診治。法秀揮手拒絕，然後更換衣服，說偈語道：『來時無物去時空，南北東西事一同。』
【English Translation】 English version: Yuntong Chanshi (Yuntong Chan Master) of Fayun Temple, whose name was Faxiu, was from the Xin family of Longcheng, Qinzhou. He followed the monk Lu of Yinggan Temple to study the scriptures, hence he was also called Lu. At the age of nineteen, he became a senior monk, lecturing on the Mahayana sutras, analyzing the chapters and sentences with unassailable eloquence, and his fame spread throughout Jingluo. He wondered why Guifeng (personal name) studied Chan, and only respected Chan Master Tianbo Yuan (personal name) of Beijing. Chan Master Yuan was known as 'Yuan Huayan'. Faxiu regretted that Chan Master Yuan did not lecture on the scriptures, believing: 'Someone like Master Yuan, who fully understands the Buddha's intention, should not stay away from lecturing on the scriptures. Chan is not the Buddha's intention, and someone like Guifeng should not study Chan. I do not believe that the World-Honored One secretly transmitted the Dharma to Mahākāśyapa (one of the ten great disciples of the Buddha) outside of the teachings.' He said to his followers: 'I will go south, thoroughly search their lair, capture their kind, and eliminate them all, in order to repay the Buddha's kindness.' Initially, he arrived at Huguo Temple in Suizhou and read the inscription of Chan Master Jingguo (personal name). A monk asked Chan Master Bao Ci (personal name): 'What is Buddha-nature?' Chan Master Bao Ci replied: 'Who doesn't have it?' He also asked Chan Master Jingguo, who replied: 'Who has it?' That monk then had some realization. Faxiu laughed loudly and said: 'How dare Buddha-nature have the distinction of existence or non-existence? Moreover, how can one have realization because of this?' He went to Tiefu Temple in Wuwei Army and visited Chan Master Huai (personal name). Chan Master Huai looked haggard, sat upright, and tears wet his clothes. Faxiu looked down on him. Chan Master Huai asked: 'What sutra does the abbot lecture on?' Faxiu said: 'The Avataṃsaka Sūtra.' Chan Master Huai asked: 'What is the purpose of the Avataṃsaka Sūtra?' Faxiu said: 'The Dharmadhatu.' Chan Master Huai asked: 'What is the purpose of the Dharmadhatu?' Faxiu said: 'The Mind.' Chan Master Huai asked: 'What is the purpose of the Mind?' Faxiu was speechless. Chan Master Huai said: 'A difference of a hair's breadth leads to a separation as great as heaven and earth.' Faxiu retreated, feeling lost, and was filled with awe and respect. He wished to stay by Chan Master Huai's side, receiving teachings day and night. After a long time, he finally attained enlightenment. Chan Master Huai later moved to Zulin in Chiyang, and then moved to Wu and Guangjiao Jingde Temple, and Faxiu followed him. Faxiu initially lived in Simian Mountain in Huaixi, and later went to Qixian Temple, Jiangshan, and Changlu Temple, where he was often followed by thousands of people. In the seventh year of Yuanfeng, the emperor issued an edict for him to preside over Fayun Temple in the capital, becoming the first patriarch. On the day of the opening ceremony, the emperor sent a eunuch to offer incense, bestowed a worn-out monk's robe, and conveyed the imperial decree, expressing the emperor's intention to personally visit. Prince Jing, the emperor's younger brother, also paid his respects to him. In the eighth month of the fifth year of Yuanyou during the reign of Emperor Zhezong, Faxiu showed signs of illness, and the emperor issued an edict to send doctors to diagnose him. Faxiu waved them away, then changed his clothes and said the following verse: 'Coming, there is nothing; going, it is empty. North, south, east, and west, all things are the same.'
六處住持無所補。乃良久監寺慧當進曰。和尚何不道末後句。師曰珍重珍重。言訖而逝。壽六十四歲。坐四十五夏。師嗣天衣義懷禪師。懷嗣雪竇顯。顯嗣智門祚。祚嗣香林遠。遠嗣雲門偃禪師(續燈錄)。元豐間樞密蔣公穎叔與師為方外友。公平日雖究心宗。亦泥於教乘。因撰華嚴經解三十篇。頗負其知見。漕淮上至長蘆訪秀。而題方丈壁曰。余凡三日遂成華嚴解。我于佛法有大因緣。異日當以此地比覺城東際。唯具佛眼者當知之。秀於時辯之曰。公何言之易耶。夫華嚴者圓頓上乘乃現量所證。今言比覺城東際則是比量。非圓頓宗。又云異日。且一真法界無有古今。故云十世古今始終不移于當念。若言異日。今日豈可非是乎。又云。具佛眼者方知。然經云。平等真法界無佛無眾生。凡聖情盡。彼我皆忘。豈有愚智之異。若待佛眼則天眼人眼豈可不知哉。公於是悔謝。及秀之示寂也。公祭之侑以文曰。方外之友唯余與師。念昔相見一語投機。師來長蘆我漕淮沂。亦復交臂笑言熙怡。我論華嚴師為品題。陷虎機緣脫略徑畦。曷為舍我先其往而。蔬奠致誠庶其歆之(羅湖錄)。
十一月司馬溫國公光居洛十五年矣。上表進所編書賜名資治通鑑。帝制序賜之。乙丑 元豐八年 二月帝崩 大遼 咸雍二十一年 西夏
【現代漢語翻譯】 現代漢語譯本： 『六處住持』（眼、耳、鼻、舌、身、意六種感覺器官的住處）也無濟於事。於是過了很久，監寺慧當上前說道：『和尚為何不說最後的『末後句』？』 禪師說：『珍重，珍重。』說完就圓寂了，享年六十四歲，坐禪四十五個夏天。這位禪師是天衣義懷禪師的法嗣，義懷禪師是雪竇顯的法嗣，雪竇顯是智門祚的法嗣，智門祚是香林遠的法嗣，香林遠是雲門偃禪師的法嗣（出自《續燈錄》）。 元豐年間，樞密使蔣穎叔與禪師是方外之友。蔣穎叔平時雖然用心研究禪宗，但也拘泥於經教。因此撰寫了《華嚴經解》三十篇，頗為自負。他乘船沿淮河而上，到長蘆拜訪秀禪師，並在方丈室的墻壁上題寫道：『我只用了三天就完成了《華嚴經解》，我與佛法有很大的因緣，將來這裡會像覺城東際一樣。只有具備佛眼的人才能明白。』 當時秀禪師辯駁他說：『您為何說得如此輕易呢？《華嚴經》是圓頓上乘的教法，是現量所證的境界。現在說『比覺城東際』，則是比量，不是圓頓宗。又說『異日』（將來），而一真法界沒有古今之分，所以說『十世古今始終不離於當念』。如果說『異日』，那麼今天難道就不是嗎？又說『具佛眼者方知』，然而經中說『平等真法界，無佛無眾生，凡聖情盡，彼我皆忘』，哪裡有愚笨和智慧的差別？如果等待佛眼，那麼天眼、人眼難道就不能知道嗎？』 蔣穎叔於是後悔並道歉。等到秀禪師圓寂時，蔣穎叔祭奠他，並用祭文說道：『方外的朋友只有我和您，想起過去相見，一句話就意氣相投。您來長蘆，我巡視淮沂，也曾交臂而過，歡笑交談。我談論《華嚴經》，您為我品評。擺脫了設陷阱的機緣，走出了狹窄的路徑。為何捨棄我先走了呢？用蔬菜祭奠，希望您能享用。』（出自《羅湖錄》）。 十一月，司馬溫國公（司馬光）在洛陽居住十五年了，上表進獻所編的書，皇帝賜名為《資治通鑑》，並親自撰寫序言賜給他。乙丑（元豐八年）二月，皇帝駕崩。大遼咸雍二十一年，西夏。
【English Translation】 English version: 『The six dwelling places』 (the abodes of the six sense organs: eyes, ears, nose, tongue, body, and mind) were of no help. After a long while, the supervisor of the monastery, Hui Dang, stepped forward and said, 『Why doesn't the abbot say the last 『ultimate phrase』?』 The Zen master said, 『Take care, take care.』 After saying this, he passed away, at the age of sixty-four, having spent forty-five summers in meditation. This Zen master was a Dharma successor of Zen Master Tianyi Yihuai, who was a successor of Xuedou Xian, who was a successor of Zhimenzuo, who was a successor of Xianglin Yuan, who was a successor of Zen Master Yunmen Yan (from 『Continued Records of the Lamp』). During the Yuanfeng era, the Privy Councilor Jiang Yingshu was a friend outside the mundane world with the Zen master. Although Jiang Yingshu usually studied Zen diligently, he was also attached to the teachings of the scriptures. Therefore, he wrote thirty chapters of 『Commentary on the Avatamsaka Sutra』 and was quite proud of his knowledge. He traveled by boat along the Huai River to visit Zen Master Xiu at Changlu, and wrote on the wall of the abbot's room: 『I completed the 『Commentary on the Avatamsaka Sutra』 in just three days. I have a great karmic connection with the Buddha Dharma, and in the future, this place will be like the eastern edge of Juecheng (City of Enlightenment). Only those with the Buddha eye will understand.』 At that time, Zen Master Xiu refuted him, saying, 『Why do you speak so easily? The Avatamsaka Sutra is the supreme vehicle of perfect and sudden enlightenment, which is realized through direct perception. Now, saying 『like the eastern edge of Juecheng』 is inference, not the perfect and sudden school. Also, saying 『in the future,』 while the One True Dharma Realm has no past or present, so it is said, 『The ten ages, past, present, and future, are always inseparable from the present moment.』 If you say 『in the future,』 then is today not it? Also, saying 『only those with the Buddha eye will know,』 but the sutra says, 『The equal and true Dharma Realm has no Buddha and no sentient beings, all feelings of the mundane and the holy are exhausted, and both self and others are forgotten.』 Where is the difference between foolishness and wisdom? If you wait for the Buddha eye, then can the heavenly eye and the human eye not know?』 Jiang Yingshu then regretted and apologized. When Zen Master Xiu passed away, Jiang Yingshu offered a sacrifice to him and said in the eulogy: 『The only friend outside the mundane world is you and me. Remembering the past when we met, we resonated with each other in one sentence. You came to Changlu, and I inspected Huaiyi, and we also passed by each other, laughing and talking happily. I discussed the Avatamsaka Sutra, and you commented on it for me. Escaping the opportunity of setting traps, and walking out of the narrow path. Why did you leave me and go first? Offering vegetables as a sacrifice, hoping that you will enjoy it.』 (from 『Records of Luohu』). In November, Duke Wenguo of Sima (Sima Guang) had lived in Luoyang for fifteen years. He submitted a memorial to present the book he had compiled, and the emperor named it 『Zizhi Tongjian』 (Comprehensive Mirror to Aid in Governance), and personally wrote a preface to bestow upon him. In the second month of Yichou (Yuanfeng 8th year), the emperor passed away. The 21st year of Xianyong of the Great Liao Dynasty, and the Western Xia Dynasty.
春三月。哲宗即帝位。四月詔法雲秀禪師詣先帝神御說法。賜號圓通禪師。冬十月葬神宗永裕陵。詔凈因道臻慧林宗本。入福寧殿說法。賜臻號凈照禪師本號圓照禪師(僧寶傳)。
五月司馬光除門下侍郎。
義天僧統 高麗國君文宗仁孝王第四子。出家名義天。是冬航海至明州。上表乙遊中國詢禮。詔以朝奉郎楊杰(杰字次公)館伴。所至二浙淮南京東諸郡。迎餞如行人禮。遍訪三學宗工。初抵鄞師事明智。中立而友法鄰。請跋教乘(草菴教苑遺事)。入天臺山拜智者塔。渡浙造杭州上竺。以弟子禮事慈辯從諫。受天臺教觀(祠山觀經疏注)。次靈芝拜大智元照稟律藏(靈芝行業碑)。歷慧因(今高麗寺)。從晉水凈源問賢首宗乘(華嚴閣記)。過潤州金山以禪規大展拜佛印禪師了元。元據座受禮。館伴楊杰以為疑。佛印曰。眾姓出家同名釋子。義天抑僧耳。不如是何以示華夏師法乎。朝廷聞之以元為知大體(佛印本傳)。義天朝京師。禮部郎中蘇軾接伴。謁拜慧林圓照禪師宗本。有司館遇甚厚(圓照禪師本傳)。
衣蒲童子 是時太尉呂惠卿。字吉甫。學通內外。嘗注華嚴法界觀。及出新意解莊子。因戍邊。暇日遊五臺山至中臺。忽雲霧四合暴風雷雨聲振林壑。從者驚竦潛伏。斯須有
【現代漢語翻譯】 春季三月，哲宗皇帝即位。四月，下詔讓法雲秀禪師前往先帝神御前說法，並賜號圓通禪師。冬季十月，神宗皇帝葬于永裕陵。下詔讓凈因道臻、慧林宗本，進入福寧殿說法，賜予道臻凈照禪師的稱號，宗本圓照禪師的稱號（出自《僧寶傳》）。 五月，司馬光被任命為門下侍郎。 義天僧統（義天，高麗僧官名）是高麗國君文宗仁孝王的第四個兒子。出家后法名義天。這年冬天，他航海到達明州，上表請求在中國遊歷並求教佛法。皇帝下詔讓朝奉郎楊杰（楊杰，字次公）負責接待。他所到之處，包括二浙（浙江東西兩路）、淮南、京東等郡，都以接待使節的禮儀迎接。他廣泛拜訪三學（指戒、定、慧三學）的宗師。最初到達鄞縣時，師從明智。後來與法鄰結為朋友，請求他撰寫《教乘》的序言（出自《草菴教苑遺事》）。他進入天臺山，拜謁智者塔。渡過浙江，前往杭州上竺寺，以弟子的禮節侍奉慈辯從諫，學習天臺教觀（出自《祠山觀經疏注》）。之後前往靈芝寺，拜見大智元照，學習律藏（出自《靈芝行業碑》）。他遊歷慧因寺（即現在的高麗寺），向晉水凈源請教賢首宗的教義（出自《華嚴閣記》）。經過潤州金山寺時，因為禪規得到大力弘揚，拜見了佛印禪師了元。了元在座位上接受了他的禮拜。接待使楊杰對此感到疑惑。佛印說：『所有人都出家，都稱為釋子。義天只是一個僧人罷了。如果不這樣做，怎麼能向華夏展示師法的威嚴呢？』朝廷聽說了這件事，認爲了元懂得大體（出自《佛印本傳》）。義天前往京師朝拜，禮部郎中蘇軾負責接待。他拜謁了慧林圓照禪師宗本，有關部門給予了非常優厚的待遇（出自《圓照禪師本傳》）。 衣蒲童子（身穿蒲草衣服的童子）當時太尉呂惠卿，字吉甫，學識淵博，精通內外之學。曾經註釋《華嚴法界觀》，並且用新的見解解讀《莊子》。因為戍守邊疆，空閑時遊覽五臺山，到達中臺。忽然雲霧四合，暴風雷雨，聲音震動山林。隨從的人驚恐害怕，都躲藏起來。一會兒，有
【English Translation】 In the third month of spring, Emperor Zhezong ascended the throne. In the fourth month, an edict was issued for Chan Master Fayun Xiu to preach before the spirit tablet of the late Emperor, bestowing upon him the title of Chan Master Yuantong (Perfect Penetration). In the tenth month of winter, Emperor Shenzong was buried in the Yongyu Mausoleum. Edicts were issued for Jingyin Daozhen and Huilin Zongben to preach in the Funing Hall, bestowing upon Daozhen the title of Chan Master Jingzhao (Pure Illumination) and upon Zongben the title of Chan Master Yuanzhao (Perfect Illumination) (from 'Biographies of Monks'). In the fifth month, Sima Guang was appointed as Vice Director of the Department of State Affairs. The Sangha Administrator Yitian (Yitian, a Korean monastic title) was the fourth son of King Wenzong Renxiao of the Goryeo Kingdom. After renouncing the world, his Dharma name was Yitian. In the winter of that year, he sailed to Mingzhou, submitting a memorial requesting to travel in China and inquire about the Dharma. The Emperor issued an edict for Yang Jie (Yang Jie, courtesy name Cigong), a court official, to be his host. Wherever he went, including the two Zhe (eastern and western Zhejiang), Huainan, and Jingdong, he was welcomed with the etiquette befitting an envoy. He widely visited the masters of the Three Learnings (sila, samadhi, prajna). Initially, upon arriving in Yin County, he studied under Mingzhi. Later, he befriended Falin and requested him to write a preface to the 'Jiaocheng' (Teachings Vehicle) (from 'Anecdotes from the Cao'an Teaching Garden'). He entered Mount Tiantai to pay respects to the stupa of Zhiyi (智者). Crossing Zhejiang, he went to Shangzhu Temple in Hangzhou, serving Ciben Congjian with the respect due to a disciple, and studying the Tiantai teachings (from 'Commentary on the Sutra of Cisanguan Temple'). Next, he went to Lingzhi Temple to visit Dazhi Yuanzhao and learn the Vinaya Pitaka (from 'Stele of the Deeds of Lingzhi'). He traveled to Huiyin Temple (now Goryeo Temple), inquiring about the teachings of the Huayan School from Jinshui Jingyuan (from 'Record of the Huayan Pavilion'). Passing through Jinshan Temple in Runzhou, because the Chan rules were greatly promoted, he paid respects to Chan Master Foyin Liaoyuan. Liaoyuan accepted his obeisance while seated. The host Yang Jie was doubtful about this. Foyin said, 'All who renounce the world are called Shakya's disciples. Yitian is just a monk. If I don't do this, how can I show the majesty of the Dharma to China?' The court heard of this and considered Liaoyuan to understand the greater good (from 'Biography of Foyin'). Yitian went to the capital to pay homage, and Su Shi, a secretary of the Ministry of Rites, was responsible for receiving him. He visited Chan Master Yuanzhao Zongben of Huilin Temple, and the relevant departments treated him very generously (from 'Biography of Chan Master Yuanzhao'). The Boy in Reed Clothing (a boy wearing reed clothing) At that time, Grand Commandant Lü Huiqing, courtesy name Jifu, was learned and versed in both internal and external knowledge. He once annotated the 'Huayan Dharmadhatu Contemplation' and interpreted Zhuangzi with new insights. Because he was stationed on the border, he visited Mount Wutai during his leisure time, reaching the Central Terrace. Suddenly, clouds gathered, and a violent storm with thunder and rain shook the forests. His followers were frightened and hid. After a while, there was a
物。狀若蒼虬。半出雲霧間。太尉駭甚移時稍霽。外望見一童子體黑而披髮。以蒲自足纏至肩。袒右膊手執梵夾。問太尉曰。官人何見而震駭如此。太尉曰。夙有障緣遇茲惡境。童子曰。今皆滅矣。官人何求而來。太尉曰。愿見大士。童子曰。欲見菩薩何為。曰嘗覽華嚴大教旨深意廣。慾望大士發啟解心。庶幾箋釋流行世間。使幽夜頓獲光明。大心者即得開悟。童子曰。諸佛妙意善順事理簡易明白。先德注意可解。如十地一品。釋文不過數紙。今時枝蔓注近百卷。而聖意逾遠。真所謂破碎大道也。太尉曰。童子貌若此。而敢呵前輩乎。童子笑曰。官人謬矣。此間一草一木無非文殊境界。在汝日用觸事不迷。此真文殊耳。曷以凡情亂于思慮。太尉悔前言之謬即頓首下拜。才起之間。童子現大士形。夸獅于隱隱雲中不見。太尉自爾惋恨心神恍惚。家人問故。太尉曰。吾欲竭誠悔過期再見衣蒲童子。即嚴具香火。晨夕以之。志於必見。而後已久之忽見童子于香幾上。呵曰。胡為住相貪著之甚耶。太尉曰。正欲世人咸見大士示化之真容耳。即命畫工圖之。頃刻不見(華嚴感應錄。並紫芝佛運編年)。
哲宗
煦。神宗第六子。十歲即位。宣仁太后高氏臨朝聽政。相司馬光呂公著。元祐之治盛焉。紹聖之後政不逮矣
【現代漢語翻譯】 現代漢語譯本： 有一個東西，形狀像一條蒼老的虬龍（古代傳說中的一種龍），半截身子隱沒在雲霧之中。太尉（官名，此處指高官）見了非常驚駭，過了很久才稍微平靜下來。向外望去，看見一個童子，面板黝黑，披散著頭髮，用蒲草裹著腳，一直纏到肩膀，袒露著右臂，手裡拿著梵夾（佛經）。童子問太尉說：『官人（古代對官員的尊稱）看到了什麼，如此震驚害怕？』太尉說：『我前世有業障，所以遇到了這種可怕的景象。』童子說：『現在這些都消滅了。官人來這裡有什麼要求？』太尉說：『希望能見到大士（菩薩的尊稱）。』童子說：『想見菩薩做什麼？』太尉說：『我曾經讀過《華嚴經》，覺得其中的教義深刻而意義廣博，希望能得到大士的啓發，解釋其中的含義，使之流傳於世間，讓處在黑暗中的人們立刻獲得光明，有大願心的人能夠因此開悟。』童子說：『諸佛的微妙心意，順應事理，簡明易懂，先賢的註解已經可以理解了。比如《十地經》中的一品，解釋的文字不過幾頁紙。現在的人卻用繁瑣的註釋寫了近百卷，反而離聖人的意思越來越遠，這真是所謂的破壞大道啊。』太尉說：『你一個童子，竟然敢批評前輩嗎？』童子笑著說：『官人錯了。這裡的一草一木，無不是文殊（文殊菩薩）的境界。在你每天的日常生活中，接觸到的每一件事都不迷惑，這就是真正的文殊啊。為什麼用凡夫的情感來擾亂自己的思慮呢？』太尉後悔之前說錯了話，立刻磕頭下拜。剛起身，童子就顯現出大士的形象，騎著獅子隱沒在雲中不見了。太尉從此以後感到惋惜和悔恨，心神恍惚。家人問他原因，太尉說：『我想竭盡誠意，懺悔過錯，希望能再次見到那位身穿蒲草衣服的童子。』於是準備了香火等祭品，早晚都進行祭拜，立志一定要見到他，然後才罷休。過了很久，忽然看見童子出現在香幾上，呵斥他說：『為什麼執著于外相，貪戀不捨到了這種地步？』太尉說：『正是想讓世人都見到大士顯現真容啊。』於是命令畫工畫下他的形象，頃刻間童子就不見了（出自《華嚴感應錄》和《紫芝佛運編年》）。
哲宗（皇帝的謚號）
趙煦（人名），神宗（皇帝的廟號）的第六個兒子，十歲即位。宣仁太后高氏（人名）臨朝聽政，任用司馬光（人名）和呂公著（人名）為相，元祐（年號）年間的政治非常興盛。紹聖（年號）之後，政治就不如以前了。
【English Translation】 English version: There was something, shaped like an old, scaly dragon (a mythical dragon), with half its body hidden in the clouds. The Grand Commandant (a high-ranking official) was greatly frightened and only calmed down after a long while. Looking outside, he saw a boy, dark-skinned and with disheveled hair, wrapping his feet in cattails up to his shoulders, with his right arm bare, holding a Buddhist scripture in his hand. The boy asked the Grand Commandant, 'What did you see, sir, that made you so shocked and afraid?' The Grand Commandant said, 'I have karmic obstacles from a previous life, so I encountered this terrible sight.' The boy said, 'Now these are all gone. What do you seek here, sir?' The Grand Commandant said, 'I wish to see the Great Being (a respectful term for a Bodhisattva).' The boy said, 'What do you want to do by seeing the Bodhisattva?' The Grand Commandant said, 'I once read the Avatamsaka Sutra (Huayan Jing), and I feel that its teachings are profound and its meaning is broad. I hope to receive the Great Being's inspiration to explain its meaning, so that it can be spread in the world, allowing people in darkness to immediately obtain light, and those with great aspirations can be enlightened.' The boy said, 'The subtle intentions of all Buddhas are in accordance with reason, simple and easy to understand. The annotations of the previous sages are already understandable. For example, in one chapter of the Ten Stages Sutra (Shi Di Jing), the explanatory text is only a few pages long. Now people use cumbersome annotations to write nearly a hundred volumes, but they are getting further and further away from the meaning of the sages. This is truly what is called destroying the Great Way.' The Grand Commandant said, 'You are just a boy, how dare you criticize your predecessors?' The boy smiled and said, 'Sir, you are mistaken. Every blade of grass and every tree here is none other than the realm of Manjushri (Manjushri Bodhisattva). In your daily life, every matter you encounter is not confusing, this is the true Manjushri. Why use the emotions of ordinary people to disturb your thoughts?' The Grand Commandant regretted his previous mistake and immediately kowtowed and bowed. As soon as he got up, the boy revealed the form of the Great Being, riding a lion and disappearing into the clouds. From then on, the Grand Commandant felt regret and remorse, and his mind was in a daze. His family asked him the reason, and the Grand Commandant said, 'I want to do my best to repent of my mistakes, hoping to see the boy in cattail clothes again.' So he prepared incense and other offerings, and worshiped morning and evening, determined to see him, and then he would stop. After a long time, he suddenly saw the boy appear on the incense table, scolding him, 'Why are you so attached to appearances, so greedy and unwilling to let go?' The Grand Commandant said, 'I just want the world to see the true form of the Great Being's manifestation.' So he ordered a painter to paint his image, and in an instant the boy disappeared (from Avatamsaka Sutra Miraculous Responses and Zizhi Buddhist Fortune Chronicle).
Emperor Zhezong (posthumous title of the emperor)
Zhao Xu (personal name), the sixth son of Emperor Shenzong (temple name of the emperor), ascended the throne at the age of ten. Empress Dowager Xuanren, Gao Shi (personal name), ruled the court, and appointed Sima Guang (personal name) and Lü Gongzhu (personal name) as prime ministers. The politics of the Yuanyou (era name) period were very prosperous. After the Shaosheng (era name) period, the politics were not as good as before.
。在位十五年壽二十五 元祐(八)紹聖(四)元符(三)。丙寅 元祐元年 大遼 咸雍二十二年 西夏
春二月。司馬光拜左相。三月程頤為崇政殿說書。一日言聞陛下宮中盥而避蟻有是乎。帝曰然深恐傷之耳。頤曰。推此心以及四海。帝王之要道也(聖政錄)。夏四月。呂公著拜右相。文彥博太師平章軍國重事(帝紀)。秋九月。溫國文政公司馬光薨于相位(帝紀)。
冬十月敕改衍聖公。為奉聖公。仍置教授一員。教孔氏子弟(宋鑒)。
臺州白蓮寺法真大師處咸。七月二十三日與眾言別。跏趺而逝。嗣法二弟子。曰智涌瞭然。曰真教智仙。仙傳圓智。上竺證悟大師也(釋統)。
凈土 汴京有曦法師者。定中游凈土。見大蓮華光明黃色。題名其上曰宋比丘宗本之座。既而定起。往述其事。是時圓照請老歸蘇州靈巖。曦問曰。禪師何故位歸凈土。圓照曰。宗本修禪時心在極樂世界。無二相也(人天寶鑑)。丁卯 元祐二年 大遼 咸雍二十三年 西夏 春正月宋冊李干順為夏國主
秀州崇德界有車溪。僧因唐世青鎮古塔建壽聖院。請法師擇卿開山住持。卿慈辯之子。南屏之孫。法智下第三世也。入寂于徽宗大觀間。塔葬院南芙蓉浦上。有嗣子。曰可觀有朋齊璧如湛善榮。
燈燈相續學侶皆龍象。歲建法華三昧期懺。高宗居德壽宮。改壽聖為廣福院。吳越講宗多車溪之派系(寺記)。戊辰 元祐三年 大遼 咸雍二十四年 西夏 四月寇塞門寨
杭州南山慧因寺法師。名凈源。生晉江楊氏。先世泉之晉水人故。學者以晉水稱師。受具參方。受華嚴於五臺承遷。學合論于橫海明覃。南還聽楞嚴圓覺起信于長水法師子璇。四方宿學推為義龍。因省親于泉。泉主請住清涼。復游吳住報恩觀音。杭守沈文通置賢首院于祥符寺以延之。遷秀州青鎮密印寶閣。移華亭普照之善住。左丞蒲宗孟撫杭。愍其苦志於宗。奏慧因寺以居師。高麗義天僧統之來也。申弟子禮以見師。初華嚴一宗疏鈔久矣散墜。因義天持來咨決逸而復得。義天之還國也。以金書華嚴三譯本一百八十卷自高麗遣使遺師。建大閣安奉之。故俗呼慧因為高麗寺。至是元祐三年十一月己酉師乃入滅。世壽七十八歲。塔舍利于寺西北隅。其宗稱為中興教主。太尉呂惠卿。字吉甫。為建行業碑。仍作華嚴閣記。蔣之奇立石(本傳)。華嚴經(晉譯六十卷。唐譯八十卷。唐又譯後分四十卷)。己巳 元祐四年 大遼 咸雍二十五年 西夏
靈芝律師元照。普勸道俗歸命西方極樂世界阿彌陀佛。是時龍圖閣學士知杭州蘇軾。乃以舍
【現代漢語翻譯】 現代漢語譯本：燈燈相續，學侶皆為龍象之輩（比喻傑出的人才）。適逢歲在法華三昧懺法期間，高宗皇帝在德壽宮，將壽聖寺改名為廣福院。吳越地區的講宗學派，大多屬於車溪一脈（見寺記）。戊辰年，即元祐三年，大遼咸雍二十四年，西夏四月，寇犯塞門寨。
杭州南山慧因寺的法師，法號凈源，出生于晉江楊氏。因為先祖是泉州晉水人，所以學者們用『晉水』來稱呼他。他受具足戒后四處參學，在五臺山從承遷法師處學習《華嚴經》，在橫海從明覃法師處學習《合論》。後來回到南方，從長水法師子璇處聽聞《楞嚴經》、《圓覺經》和《起信論》。四方有學問的人都推崇他為義學界的龍象。因為回泉州探親，泉州的地方長官請他住在清涼寺。之後又遊歷到吳地，住在報恩觀音寺。杭州太守沈文通在祥符寺設定賢首院來延請他。後來又遷到秀州青鎮密印寶閣，移居華亭普照寺的善住閣。左丞相蒲宗孟安撫杭州時，因為憐憫他致力於宗教學術的苦心，奏請朝廷將慧因寺給他居住。高麗的義天僧統來中國時，以弟子的禮節拜見凈源法師。當初華嚴宗的疏鈔已經散失很久了，義天從高麗帶來，向凈源法師請教，得以重新獲得。義天回國時，用金字書寫的華嚴經三種譯本一百八十卷，從高麗派使者贈送給凈源法師。凈源法師建造大閣來安放這些經書。所以民間稱慧因寺為高麗寺。到了元祐三年十一月己酉日，凈源法師圓寂，世壽七十八歲。他的舍利塔建在寺廟西北角。他的宗派稱他為中興教主。太尉呂惠卿，字吉甫，為他建造行業碑，並撰寫了華嚴閣記。蔣之奇立石。 （《華嚴經》有晉譯六十卷本，唐譯八十卷本，唐代又有後分四十卷本）。己巳年，即元祐四年，大遼咸雍二十五年，西夏。
靈芝律師元照，普勸道俗歸命西方極樂世界阿彌陀佛。當時龍圖閣學士、知杭州蘇軾，於是以舍...
【English Translation】 English version: Lamps illuminating each other in succession, fellow learners all being dragon-elephants (metaphor for outstanding talents). During the period of the 'Dharma Flower Samadhi Repentance' in that year, Emperor Gaozong resided in the Deshou Palace and renamed Shousheng Temple to Guangfu Temple. Most of the Jiangzong (Lectural School) in the Wu-Yue area belonged to the Chexi lineage (according to the temple records). In the year Wuchen, corresponding to the third year of the Yuanyou era, the twenty-fourth year of the Xianyong era of the Great Liao Dynasty, and in April of the Western Xia Dynasty, the Kou (bandits) invaded Saimenzhai.
The Dharma Master Jingyuan of Huiyin Temple on Nanshan Mountain in Hangzhou was born into the Yang family of Jinjiang. Because his ancestors were from Jinshui in Quanzhou, scholars referred to him as 'Jinshui'. After receiving the full monastic precepts, he traveled to various places for study. He studied the 'Avatamsaka Sutra' (Flower Garland Sutra) at Mount Wutai under Chengqian, and the 'Helun' under Mingtan at Henghai. Later, he returned to the south and listened to the 'Surangama Sutra', 'Perfect Enlightenment Sutra', and 'Awakening of Faith' from Dharma Master Zixuan of Changshui. Scholars from all directions revered him as a 'dragon-elephant' in the field of Buddhist doctrine. Because he returned to Quanzhou to visit his family, the local official of Quanzhou invited him to reside at Qingliang Temple. Afterwards, he traveled to Wu and resided at Baoen Guanyin Temple. The prefect of Hangzhou, Shen Wentong, established the Xianshou Academy at Xiangfu Temple to invite him. Later, he moved to the Miyin Treasure Pavilion in Qingzhen, Xiuzhou, and then to the Shanzhu Pavilion of Puzhao Temple in Huating. When the Left Prime Minister Pu Zongmeng was pacifying Hangzhou, he pitied Jingyuan's dedication to religious scholarship and requested the court to allow him to reside at Huiyin Temple. When the Korean monk Uicheon (monk-general) came to China, he paid respects to Jingyuan as a disciple. Initially, the commentaries on the 'Avatamsaka Sutra' had been lost for a long time. Uicheon brought them from Korea and consulted Jingyuan, thus they were recovered. When Uicheon returned to Korea, he sent an envoy from Korea to present Jingyuan with 180 volumes of the 'Avatamsaka Sutra' in three translations written in gold. Jingyuan built a large pavilion to house these sutras. Therefore, the common people called Huiyin Temple the Korean Temple. In the year Yuanyou three, on the day Jiyou of the eleventh month, Dharma Master Jingyuan passed away at the age of seventy-eight. His stupa (reliquary) was built in the northwest corner of the temple. His school called him the 'Revivalist Patriarch'. The Grand Commandant Lu Huiqing, styled Jifu, built a stele commemorating his deeds and wrote a record of the Avatamsaka Pavilion. Jiang Zhiqi erected the stone. (The 'Avatamsaka Sutra' has a Jin translation of sixty volumes, a Tang translation of eighty volumes, and a later Tang translation of forty volumes). In the year Jisi, corresponding to the fourth year of the Yuanyou era, the twenty-fifth year of the Xianyong era of the Great Liao Dynasty, and the Western Xia Dynasty.
The Vinaya Master Yuanzhao of Lingzhi, universally exhorted both monks and laypeople to take refuge in Amitabha Buddha of the Western Pure Land of Ultimate Bliss. At that time, Su Shi, a scholar of the Longtu Pavilion and the prefect of Hangzhou, then used his residence...
其母蜀郡太君程氏遺留簪珥采畫凈土佛像。以薦父母。仍作頌讚之(東坡文集) 冬十月真州長蘆院禪師宗頤。與當時名勝盛結蓮華凈土唸佛社(葦江集)。
冬十一月三日。高麗國義天僧統遣其徒壽介至杭。祭晉水于墳塔(行業碑)。庚午 元祐五年 大遼 咸雍二十六年 西夏
西湖 唐白侍郎居易刺杭州。浚理為勝概。至是龍圖閣學士蘇軾守杭州。奏杭有西湖猶人之有眉目。而葑生已翳。乃浚湖之舊。環三十里際山為岸。積其葑于湖旁。直通南北為長道。楊柳木芙蓉間值其上。杭人名曰蘇公堤(坡集奏議)。辛未 元祐六年 大遼 咸雍二十七年 西夏
太史黃公諱庭堅。字魯直。號山谷道人。至是丁家艱館黃龍山。從晦堂禪師祖心遊。與死心新草堂清尤篤方外契。晦堂因語次舉。孔子謂弟子。以我為隱乎。吾無隱乎爾。吾無行而不與二三子者是丘也。請公詮釋而至於再。晦堂不然其說。公怒形於色。沉默久之。時當暑退涼生秋香滿院。晦堂曰。聞木犀香乎。公曰聞。晦堂曰。吾無隱乎爾。公欣然領解。及在黔南致書死心新曰。往日嘗蒙苦口提撕。常如醉夢。依俙在光影中。蓋疑情不盡命根不斷。故望崖而退耳。謫官在黔州道中晝臥。覺來忽然廓爾尋思。平生被天下老和尚懣了多少。惟
【現代漢語翻譯】 現代漢語譯本： 其母蜀郡太君程氏遺留簪珥（婦女的首飾）和彩繪的凈土佛像，用以超薦父母。併爲此作頌和讚美之詞。（《東坡文集》） 冬十月，真州長蘆院的禪師宗頤，與當時的名人雅士共同結成蓮華凈土唸佛社。（《葦江集》） 冬十一月三日，高麗國義天僧統派遣他的弟子壽介到達杭州，在墳塔祭祀晉水。（《行業碑》） 庚午，元祐五年，大遼咸雍二十六年，西夏。 西湖：唐朝白侍郎居易擔任杭州刺史時，疏浚治理西湖，使之成為勝景。到了此時，龍圖閣學士蘇軾任杭州太守，上奏說杭州有西湖，就像人有眉目一樣重要，但現在湖面已被葑草覆蓋。於是疏浚西湖，環繞三十里，以山為岸，將挖出的葑草堆積在湖旁，直通南北成為一條長道，並在上面種植楊柳和木芙蓉。杭州人稱之為蘇公堤。（《坡集奏議》） 辛未，元祐六年，大遼咸雍二十七年，西夏。 太史黃公，名庭堅，字魯直，號山谷道人。此時他正因丁憂（父母去世）而寄居在黃龍山，跟隨晦堂禪師祖心遊學，與死心新、草堂清的友誼尤其深厚，彼此心意相通。晦堂禪師在談話時，引用孔子對弟子說的話：『你們以為我有什麼隱瞞嗎？我沒有什麼隱瞞的。我所做的事沒有不和你們在一起的，這就是我丘啊。』請黃庭堅詮釋這句話，說了兩次。晦堂禪師不認可他的解釋，黃庭堅生氣地表現在臉上，沉默了很久。當時正值暑退涼生，秋天的桂花香氣瀰漫庭院。晦堂禪師問：『聞到木犀花的香味了嗎？』黃庭堅說：『聞到了。』晦堂禪師說：『我沒有什麼隱瞞的啊！』黃庭堅欣然領悟。等到被貶謫到黔南時，他寫信給死心新說：『往日曾經蒙受您苦口婆心的提點，我卻常常像在醉夢中一樣，依稀在光影里。大概是因為疑情沒有完全消除，命根沒有斷絕，所以才望崖而退啊。』被貶官到黔州，在路途中白天睡覺，醒來后忽然感到心胸開闊，回想平生被天下的老和尚們欺騙了多少，只有
【English Translation】 English version: His mother, Lady Cheng of Shujun (Prefecture of Shu), left behind hairpins and earrings (women's ornaments) and a painted Pure Land Buddha image to dedicate to her parents. She also composed eulogies and praises for it. (From 'Collected Works of Dongpo') In the tenth month of winter, Zen Master Zongyi of Changlu Monastery in Zhenzhou, together with famous scholars of the time, formed the Lotus Pure Land Mindfulness Society. (From 'Weijiang Collection') On the third day of the eleventh month of winter, the Korean monk-official Uicheon (monk-official of Goryeo) sent his disciple Sugye to Hangzhou to offer sacrifices to Jinshui at the tomb pagoda. (From 'Industry Stele') Gengwu, the fifth year of Yuanyou, the twenty-sixth year of Xianyong of the Great Liao Dynasty, and the Xixia Dynasty. West Lake: During the Tang Dynasty, when Vice Minister Bai Juyi served as the prefect of Hangzhou, he dredged and managed West Lake, making it a scenic spot. At this time, the Academician of the Dragon Diagram Pavilion, Su Shi, served as the prefect of Hangzhou and reported that Hangzhou had West Lake, which was as important as eyebrows and eyes to a person, but now the lake surface was covered with Trapa natans. Therefore, he dredged the old lake, surrounded it for thirty li (Chinese mile), used the mountains as banks, and piled the Trapa natans dug out beside the lake, directly connecting the north and south to form a long road, and planted willows and hibiscus on it. The people of Hangzhou called it Su Causeway (Su Gong Di). (From 'Memorials of Po Collection') Xinwei, the sixth year of Yuanyou, the twenty-seventh year of Xianyong of the Great Liao Dynasty, and the Xixia Dynasty. Grand Historian Huang, named Tingjian, styled Luzhi, and known as Valley Hermit (Shangu Daoren). At this time, he was residing at Yellow Dragon Mountain (Huanglong Shan) due to mourning for his parents (Ding You), studying with Zen Master Huitang Zuxin, and his friendship with Sixin Xin and Caotang Qing was particularly deep, with mutual understanding. Zen Master Huitang, during a conversation, quoted Confucius' words to his disciples: 'Do you think I have anything to hide? I have nothing to hide. There is nothing I do that I do not do with you, this is me, Qiu.' He asked Huang Tingjian to interpret this sentence, saying it twice. Zen Master Huitang did not approve of his explanation, and Huang Tingjian showed his anger on his face, remaining silent for a long time. At that time, the heat was receding, the coolness was rising, and the fragrance of autumn osmanthus filled the courtyard. Zen Master Huitang asked: 'Do you smell the fragrance of the osmanthus?' Huang Tingjian said: 'I smell it.' Zen Master Huitang said: 'I have nothing to hide!' Huang Tingjian happily understood. When he was demoted to Qiannan, he wrote to Sixin Xin, saying: 'In the past, I was once enlightened by your earnest advice, but I often felt like I was in a drunken dream, vaguely in the shadows. Perhaps it was because my doubts were not completely eliminated and my life-root was not severed, so I retreated at the edge of the cliff.' Being demoted to Qianzhou, he slept during the day on the road, and when he woke up, he suddenly felt open-minded, thinking about how much he had been deceived by the old monks of the world, only
有死心道人不肯。乃是第一相為也(感山瑩仲溫羅湖錄)。
秋八月。汴京法雲寺禪師法秀入寂。詔杭州凈慈寺禪師善本繼席住持。賜號大通禪師。師名善本。姓董氏。漢仲舒之裔也。大父琪父溫皆官于隸。遂為隸人。甫及長博極群書。無仕宦意。仁宗嘉祐八年。與弟善思往京師地藏院試經得度。習毗尼。東遊至蘇州(今平江路)。禮圓照本禪師于瑞光。發明悟真。執侍五年。圓照令師依圓通秀公。又盡其要。神宗元豐七年渡淮留太守巖。久之出住雙林。遷凈慈。至是詔住法雲。賜大通號。師凡所住見佛菩薩像之行立者。終不敢坐。齋食以魚胾名者不食。其真誠敬事防心離過類如此。元祐七年秋。師丐老歸杭州西湖。制可。至徽宗大觀三年十二月甲子。屈三指謂左右曰。止有三日已。而果歿。塔全身於上方。世壽七十五歲。僧臘四十五夏。師嗣圓照本禪師。世謂大小本焉。圓照嗣懷禪師(續燈)。
九月二十日。杭州龍井山辯才法師入寂。師名元凈。自仁宗嘉祐末歷治平熙寧三朝。住上天竺一十七年。道滿朝野。元豐間辭而覆住又三年。晚居龍井。飲食起居之際。眉間流光。皆舍利。謂參寥子道潛曰。吾凈業已成。越七日無疾右脅而逝。門下侍郎蘇轍銘其塔。龍圖閣學士知隸州蘇軾祭之。文曰。孔老異門
【現代漢語翻譯】 現代漢語譯本：有那死心塌地修行的人也不肯罷休，這才是第一種表象啊（感山瑩仲溫羅湖錄）。
秋季八月，汴京法雲寺的禪師法秀圓寂。朝廷下詔讓杭州凈慈寺的禪師善本接替住持之位，並賜號『大通禪師』。禪師名善本，姓董，是漢代董仲舒的後裔。他的祖父董琪和父親董溫都在隸地為官，於是成了隸地人。善本從小就博覽群書，沒有做官的意願。仁宗嘉祐八年，與弟弟善思前往京師地藏院參加試經，得以出家。他學習毗尼，後來東遊至蘇州（今平江路），在瑞光寺拜見圓照本禪師，開悟了真理。他在圓照禪師身邊侍奉了五年，圓照禪師又讓他跟隨圓通秀公，將禪法的要義全部傳授給他。神宗元豐七年，他渡過淮河，留在太守巖。之後，他出任雙林寺住持，后又遷至凈慈寺。這時，朝廷下詔讓他住持法雲寺，並賜號『大通』。善本禪師凡是所住之處，見到佛菩薩像站立，自己始終不敢坐下。齋戒時，凡是以魚肉為名的食物都不吃。他真誠恭敬，防微杜漸，遠離過失，就是這樣。元祐七年秋，禪師請求告老還鄉，回到杭州西湖，朝廷批準了。到了徽宗大觀三年十二月甲子日，他屈起三個手指，對身邊的人說：『只有三天了。』果然圓寂。全身舍利塔建在上方。世壽七十五歲，僧臘四十五年。善本禪師是圓照本禪師的法嗣，世人稱他們為大小本。圓照禪師是懷禪師的法嗣（續燈）。
九月二十日，杭州龍井山辯才法師圓寂。法師名元凈。自仁宗嘉祐末年至治平、熙寧三朝，在上天竺寺住了十七年，他的德行名滿朝野。元豐年間，他辭去住持之位，後來又回去住了三年。晚年居住在龍井。在飲食起居的時候，眉間常有光芒流出，都是舍利。他告訴參寥子道潛說：『我的凈業已經成就，七天之後，我將無疾而終，右脅而臥。』門下侍郎蘇轍為他撰寫了塔銘，龍圖閣學士、知隸州蘇軾寫了祭文，祭文說：『孔子和老子雖然門徑不同，』
【English Translation】 English version: There are those who are resolute in their practice and unwilling to give up; this is the primary characteristic (Gan Shan Yingzhong's Record from Luohu).
In the eighth month of autumn, Chan Master Faxiu of Fayun Temple in Bianjing passed away. An imperial edict was issued for Chan Master Shanben of Jingci Temple in Hangzhou to succeed him as abbot, bestowing upon him the title 'Greatly Penetrating Chan Master'. The master's name was Shanben, and his surname was Dong, a descendant of Dong Zhongshu of the Han dynasty. His grandfather, Dong Qi, and father, Dong Wen, both served as officials in Li, thus becoming people of Li. From a young age, Shanben extensively studied various books and had no intention of pursuing an official career. In the eighth year of the Jiayou era of Emperor Renzong, he and his younger brother, Shansi, went to the Dizang Temple in the capital to take the scripture examination and become monks. He studied the Vinaya and later traveled east to Suzhou (present-day Pingjiang Road), where he paid respects to Chan Master Yuanzhao Ben at Ruiguang Temple and awakened to the truth. He served Chan Master Yuanzhao for five years, who then instructed him to follow Yuan Tongxiu, imparting to him all the essentials of Chan practice. In the seventh year of the Yuanfeng era of Emperor Shenzong, he crossed the Huai River and stayed at the Prefect Rock. After a long time, he went to reside at Shuanglin Temple, and later moved to Jingci Temple. At this time, an imperial edict was issued for him to reside at Fayun Temple, bestowing upon him the title 'Greatly Penetrating'. Wherever Chan Master Shanben resided, he never dared to sit down when he saw standing images of Buddhas and Bodhisattvas. He did not eat any food named after fish or meat during vegetarian meals. Such was his sincerity, reverence, vigilance, and avoidance of faults. In the autumn of the seventh year of the Yuanyou era, the master requested to retire and return to West Lake in Hangzhou, which was approved by the court. On the Jiazi day of the twelfth month of the third year of the Daguan era of Emperor Huizong, he bent three fingers and said to those around him, 'There are only three days left.' He indeed passed away. A stupa containing his whole body was built in Shangfang. He lived to the age of seventy-five, with forty-five years as a monk. Chan Master Shanben was a Dharma heir of Chan Master Yuanzhao Ben, and they were known as the 'Greater and Lesser Ben' by the world. Yuanzhao was a Dharma heir of Huai Chan Master (Continued Lamp Records).
On the twentieth day of the ninth month, Dharma Master Biancai of Longjing Mountain in Hangzhou passed away. The master's name was Yuanjing. From the end of the Jiayou era of Emperor Renzong through the Zhiping and Xining eras, he resided at Upper Tianzhu Temple for seventeen years, and his virtue was renowned throughout the court and the countryside. During the Yuanfeng era, he resigned from his position as abbot, but later returned to reside there for another three years. In his later years, he resided in Longjing. During his daily activities, light often emanated from between his eyebrows, all of which were sharira (舍利, relics). He told Canliaozi Daqian, 'My pure karma has been accomplished. In seven days, I will pass away without illness, lying on my right side.' The Vice Minister of the Ministry of Personnel, Su Zhe, wrote an inscription for his stupa, and the Academician of the Dragon Diagram Pavilion and Prefect of Li Prefecture, Su Shi, wrote a eulogy, which said, 'Confucius and Laozi, though different paths,'
。儒釋分宮。又于其間禪律相攻。我見大海有南北東。江河雖殊其至則同。維大法師自戒定通。律無持破垢凈皆空。講無辯訥事理皆融。如不動山。如常撞鐘。如一月水。如萬竅風。八十一年生雖有終。遇物而應。施則無窮。我初適吳尚見五公。講有辯(海月也)臻(南屏也)禪有璉(大覺也)嵩(明教也)。后二十年獨余此翁。此又去矣。後生誰宗(東坡文集龍並碑記)。
江西隆興府(今降興路)兜率寺禪師。名從悅。生贛州熊氏。初首眾于道吾。謁云蓋智和尚。智指之見洞山文禪師。深領奧旨。出世鹿苑。至是元祐六年冬十一月辛卯。師澡浴集眾說偈曰。四十有八。聖凡盡殺。不是英雄。龍安路滑。奄然而化。領法要悟心者。無盡居士商英張公。公遣使持祭且曰。老師于祖宗門下有大道力。不可使來者無所起敬。俾塔于龍安之乳峰。后為奏謚師號。嗣真凈文禪師。與法雲杲同稟。
無盡張公。蚤負禪學。猶欲尋諸宗師與之抉擇。因朱給事世英語。及兜率悅禪師禪學高妙聰敏出於流類。至此元祐六年。公漕江西按部分寧。五禪住持逆于旅亭。顧問至兜率。公曰。聞師聰敏之名久矣。悅遽對曰。從悅臨濟兒孫。若以聰敏說文章。定似都運談禪。公雖壯其言而意不平。遂作偈命五禪舉揚曰。五老機緣共一
【現代漢語翻譯】 現代漢語譯本：儒家和佛家分庭抗禮，其間禪宗和律宗又互相攻訐。我看到大海有南北東西之分，江河雖然不同，但最終歸宿都是一樣的。維大法師從戒律和禪定中通達真理，認為戒律沒有持守和破除之分，清凈和污垢本質上都是空性的。講法時沒有辯論的遲鈍，事理都能融會貫通。他像不動的山一樣，像經常撞擊的鐘一樣，像一輪明月映照在水中，像萬千孔竅發出風聲。八十一年的生命雖然有終結，但遇到事物就能應機而化，他的施予是無窮無盡的。我當初到吳地時，還見過五位高僧，講經的有辯才（指海月），臻公（指南屏），禪修的有璉公（指大覺），嵩公（指明教）。二十年後只剩下這位老和尚了，現在他也去世了，後輩該以誰為宗師呢？（出自東坡文集龍並碑記）。
江西隆興府（現在降為興路）兜率寺的禪師，名叫從悅（Congyue），是贛州熊氏人。最初在道吾寺帶領僧眾，拜訪云蓋智和尚（Yungai Zhi），智和尚讓他去見洞山文禪師（Dongshan Wen）。他深刻領悟了其中的奧妙，後來到鹿苑寺弘法。到了元祐六年冬十一月辛卯日，禪師沐浴后召集僧眾說偈語：『四十八年，聖凡盡殺。不是英雄，龍安路滑。』說完就圓寂了。領悟禪師法要的人有無盡居士商英張公（Zhang Gong）。張公派人帶著祭品來祭奠，並且說：『老師在祖師門下有大道的威力，不能讓後來的人無所敬仰。』於是將他的塔建在龍安的乳峰。後來朝廷追諡禪師的稱號。他是嗣承真凈文禪師（Zhenjing Wen），與法雲杲（Fayun Gao）一同稟承法脈。
無盡張公（Zhang Gong）早年就負有禪學修養，還想找各宗的宗師來辯論抉擇。因為朱給事（Zhu Geishi）說兜率悅禪師（Doushuai Yue）的禪學高妙聰敏，超出一般人。到了元祐六年，張公以漕運使的身份巡視江西，按部分寧。五位禪師在旅館迎接他。張公問到兜率悅禪師的情況，張公說：『我聽說禪師聰敏的名聲很久了。』從悅（Congyue）立刻回答說：『從悅（Congyue）是臨濟宗的子孫，如果用聰敏來談論文章，那就好像都運使談論禪一樣。』張公雖然讚賞他的話，但心裡並不平靜，於是作了一首偈語，命令五位禪師來弘揚：『五老機緣共一'
【English Translation】 English version: Confucianism and Buddhism stand in separate courts, while within them, the Chan and Vinaya schools attack each other. I see that the great sea has north, south, east, and west, and though the rivers are different, their destination is the same. The great Dharma master is versed in precepts and samadhi, believing that in precepts there is no holding or breaking, and purity and defilement are essentially empty. In lecturing, there is no dullness of debate, and both matters and principles are thoroughly understood. He is like an unmoving mountain, like a constantly struck bell, like the moon reflected in water, like the wind blowing through myriad apertures. Though his eighty-one years of life have come to an end, he responds to things as they arise, and his giving is inexhaustible. When I first came to Wu, I still saw five eminent monks: Bian (Haiyue) for lecturing, Zhen (Nanping) and Lian (Dajue) and Song (Mingjiao) for Chan practice. After twenty years, only this old monk remained, and now he is also gone. Who will the later generations follow? (From the Dragon Inscription in the Collected Works of Dongpo).
The Chan master of Doushuai Temple in Longxing Prefecture, Jiangxi (now reduced to Xing Road), was named Congyue, from the Xiong family of Ganzhou. He initially led the Sangha at Daowu Temple and visited the Venerable Yungai Zhi. Zhi pointed him to see Chan Master Dongshan Wen. He deeply understood the profound meaning and later propagated the Dharma at Luyuan Temple. In the winter of the sixth year of Yuanyou, on the Xinmao day of the eleventh month, the master bathed and gathered the Sangha, saying in a verse: 'Forty-eight years, killing both the holy and the mundane. Not a hero, the road to Long'an is slippery.' Then he passed away peacefully. Those who understood the master's Dharma essence included Upasaka Wujin, Zhang Gong. Zhang Gong sent people with offerings and said: 'The teacher has the power of the great path under the ancestral masters, and we must not let those who come later have nothing to revere.' So his stupa was built on the Rufeng Peak of Long'an. Later, the court posthumously conferred the title of Chan Master. He was a successor of Chan Master Zhenjing Wen, and together with Fayun Gao, they inherited the Dharma lineage.
Upasaka Wujin Zhang Gong had early cultivation in Chan studies and still wanted to seek out masters of various schools to debate and decide. Because Zhu Geishi said that Chan Master Doushuai Yue's Chan studies were profound and intelligent, surpassing ordinary people. In the sixth year of Yuanyou, Zhang Gong, as the transport commissioner, inspected Jiangxi and divided Ning. Five Chan masters greeted him at the inn. Zhang Gong asked about the situation of Chan Master Doushuai Yue, saying: 'I have heard of the Chan master's intelligent reputation for a long time.' Congyue immediately replied: 'Congyue is a descendant of the Linji school. If you use intelligence to discuss literature, it would be like the transport commissioner discussing Chan.' Although Zhang Gong praised his words, he was not at peace in his heart, so he composed a verse and ordered the five Chan masters to promote it: 'The opportunities of the Five Elders share one'
方。神鋒各向袖中藏。明朝老將登壇者。便請橫矛戰一場。悅當其末提綱之語盡貫前者。公因喜之。乃游兜率相與夜談。及宗門事。公曰。比看傳燈錄。一千七百尊宿機緣。唯疑德山托缽話。悅曰。若疑托缽話。其餘則是心思意解。何曾至大安樂境界。公憤然就榻。屢寢屢起。夜將五鼓。不覺趯翻溺器。忽大省發。甚喜。即扣悅丈室門。謂悅曰。已捉得賊了也。悅曰。贓物在甚麼處。公擬議。悅曰都運且寢。翌旦公有頌曰。鼓寂鐘沈托缽回。巖頭一拶語如雷。果然只得三年活。莫是遭他受記來。別去未幾。悅遂歸寂。公登右揆之明年。當徽宗宣和辛卯歲二月奏請悅謚號。遣使持文祭于塔祠曰。昔者仰山謂臨濟曰。子之道他日盛行於吳越間。但遇風則止。后四世而有風穴延沼。沼以讖常不懌。晚得省念而喜曰。正法眼藏今在汝躬。死無遺恨矣。念既出世首山。荒村破寺衲子才三十餘輩。然其道大振天下。師于念公為六世孫。于云庵為嫡嗣。住山規範足以追媲首山。機鋒敏妙初不減風穴。余頃歲奉使江西按部西安。相識于龍安山中。抵掌夜語。盡得其末後大事正宗顯決。方以見晚為嘆。而師遽亦化去。惜其福不逮慧。故緣不勝。喜其德不可掩。故終必有後。有若疏山了常兜率慧照慈雲明鑑清溪志言者。皆說法一方。有聞于
時。有若羅漢慧宜楊岐子圓廣慧守真贛川智宣者。皆遁跡幽居。痛自韜晦。風穴得一省念。遂能續列祖壽命。今龍安諸子乃爾。其盛豈先師靈骨真灰燼無餘耶。蓋其道行實為叢林所宗向。有光佛祖。有助化風。思有以發揮之。為特請于朝蒙恩追諡真寂大師。嗚呼余惟與師神交道契。故不敢忘外護之志。雖其死生契闊之異。而蒙被天子之殊恩則幸亦共之。仰惟覺靈祇此榮福(瑩仲溫羅湖錄)。仲溫贊曰。夫蔚為儒宗而崇佛道未有如公者。然非敏手安能激發。茍非上根未易承當。至於嶽立廊廟展大法施。既不忘悅之道義。而特與追榮。矢心以詞。勤勤若此。蓋所以昭示尊師重法歟(仲溫文集)。托缽因緣。雪峰義存在德山作飯頭。一日德山托缽赴堂。雪峰曰。鐘未鳴鼓未響。托缽向甚麼處去。德山便歸方丈。雪峰舉似巖頭全奯。全奯曰。大小德山未會末後句在。德山聞知令侍者喚奯來前曰。汝不肯老僧那。奯密啟其意。山乃休。明日昇堂。果與尋常不同。奯至僧堂前拊掌大笑曰。且喜堂頭老漢會末後句。他後天下人不奈伊何。雖然也只得三年活。德山後三年示寂(傳燈錄)。壬申 元祐七年 大遼 咸雍二十八年 西夏
靈源禪師惟清。參承晦堂心禪師于黃龍。清侍者之名著聞叢林。至是元祐七年。無盡居士張公
【現代漢語翻譯】 現代漢語譯本： 當時，有若羅漢慧宜、楊岐子圓、廣慧守真、贛川智宣等人，都隱居在偏僻的地方，嚴格約束自己，不露鋒芒。風穴延壽禪師得到了一點開悟的念頭，於是能夠延續列祖的壽命。如今龍安寺的這些弟子們也是這樣。他們的興盛難道不是因為先師的靈骨真灰燼還未完全消散嗎？大概是因為他們的道行確實被叢林所推崇和效仿。他們發揚光大了佛祖的教義，有助於教化的推行。因此想辦法來宣揚他們的功德，特地向朝廷請求，蒙受恩典追諡為『真寂大師』。唉！我與大師神交道合，所以不敢忘記外護的志向。雖然我們生死相隔，境遇不同，但是蒙受天子的特殊恩典這件事，我也很榮幸能與他一同分享。仰望大師的覺靈，享受這份榮福（瑩仲溫《羅湖錄》）。 仲溫讚揚說：『像您這樣，既是儒家的宗師，又崇尚佛道的，實在是沒有其他人能比得上的。然而，如果不是有敏銳的才能，又怎麼能夠激發他的潛能呢？如果不是有上等的根器，又怎麼能夠承擔他的事業呢？至於他像山嶽一樣屹立在朝廷，弘揚大法，既沒有忘記使人喜悅的道義，又特地給予追封榮銜，用懇切的言辭來表達心意，如此勤勉，大概是爲了昭示尊重老師、重視佛法吧（仲溫文集）。』 托缽的因緣：雪峰義存在德山宣鑒處做飯頭。有一天，德山托著缽去齋堂。雪峰問道：『鐘沒有敲，鼓沒有響，托缽要去哪裡？』德山便回到方丈。雪峰把這件事告訴了巖頭全奯。全奯說：『大小德山還沒有領會末後句。』德山聽了，讓侍者叫全奯來，問道：『你不認可老僧嗎？』全奯私下向他說明了其中的含義。德山於是作罷。第二天升座說法，果然與平常不同。全奯走到僧堂前，拍手大笑說：『可喜可賀，堂頭老漢領會了末後句。』以後天下人拿他沒有辦法了。雖然如此，也只能再活三年。德山後來三年後圓寂（《傳燈錄》）。壬申年，元祐七年，大遼咸雍二十八年，西夏。 靈源禪師惟清，在黃龍山參拜承事晦堂心禪師。惟清侍者的名聲在叢林中廣為人知。到了元祐七年，無盡居士張公...
【English Translation】 English version: At that time, there were such figures as Arhat Huiyi, Yangqi Ziyuan, Guanghui Shouzhen, and Ganchuan Zhixuan, all of whom secluded themselves in remote places, strictly restraining themselves and keeping a low profile. Fengxue Yanshou (Fengxue Yanshou, a Chan master) gained a glimpse of enlightenment, thus being able to continue the lineage of the ancestral teachers. The disciples of Long'an Temple today are also like this. Is their prosperity not because the spiritual bones and true ashes of their late teacher have not completely dissipated? It is probably because their conduct in the Dharma is indeed revered and emulated by the Sangha. They have promoted the teachings of the Buddha and contributed to the propagation of Dharma. Therefore, they sought ways to propagate their merits and virtues, and specially requested the court to posthumously confer the title of 'Great Master Zhenji' (Great Master of True Stillness), receiving imperial grace. Alas! I have a spiritual connection and shared ideals with the master, so I dare not forget my aspiration to protect the Dharma. Although we are separated by life and death and have different circumstances, I am fortunate to share with him the special grace bestowed by the Emperor. I look up to the enlightened spirit of the master, enjoying this glory and blessing (Ying Zhongwen's 'Luohu Records'). Zhongwen praised: 'There has never been anyone like you, who is both a master of Confucianism and reveres the Buddhist path. However, if it were not for a keen talent, how could his potential be stimulated? If it were not for a superior aptitude, how could his undertaking be shouldered? As for him standing like a mountain in the court, propagating the Great Dharma, he has neither forgotten the righteousness of pleasing people, nor has he specially conferred posthumous honors, expressing his heart with earnest words, so diligent. This is probably to show respect for the teacher and importance of the Dharma (Zhongwen's Collected Works).' The karmic connection of alms-begging: Xuefeng Yicun (Xuefeng Yicun, a Chan master) was a cook at Deshan Xuanjian's (Deshan Xuanjian, a Chan master) place. One day, Deshan carried his bowl to the dining hall. Xuefeng asked, 'The bell has not rung, the drum has not sounded, where are you going with your bowl?' Deshan then returned to his abbot's room. Xuefeng told this to Yantou Quanhuo (Yantou Quanhuo, a Chan master). Quanhuo said, 'Big and small Deshan have not yet understood the last phrase.' When Deshan heard this, he asked the attendant to call Quanhuo and asked, 'Do you not approve of this old monk?' Quanhuo privately explained the meaning to him. Deshan then dropped the matter. The next day, he ascended the Dharma seat and preached, and indeed it was different from usual. Quanhuo went to the front of the monks' hall, clapped his hands and laughed loudly, saying, 'Congratulations, the old man in the hall has understood the last phrase.' From then on, people in the world could not do anything to him. Even so, he could only live for three more years. Deshan later passed away three years later ('Transmission of the Lamp'). In the year Renshen, the seventh year of Yuanyou, the twenty-eighth year of Xianyong of the Great Liao Dynasty, and the Xixia Dynasty. Chan Master Lingyuan Weiqing, attended to Chan Master Huitang Xin (Huitang Xin, a Chan master) at Huanglong Mountain. The name of Weiqing, the attendant, was well known in the Sangha. In the seventh year of Yuanyou, Layman Zhang Gong of Wujin...
漕江西欽慕之。檄分寧邑官。同諸山勸請出世于隆興觀音。其命嚴甚。時清寓興化。不得已遂親出投偈辭免曰。無地無錐徹骨貧。利生深愧乏餘珍。廛中大施門難啟。乞與青山養病身。黃太史魯直憂居里閭。有手帖與興化海老曰。承觀音虛席。上司甚有意于清兄。清兄確欲不行亦甚好。蟠桃三千年一熟。莫做退花杏子摘卻。此事黃龍興化。亦當作助道之緣共出一臂。莫送人上樹拔卻梯也(林間錄)。瑩仲溫羅湖錄贊曰。江西法道盛于元祐間。蓋彈壓叢林者眼高耳。況遴選之禮優異如此。靈源以偈力辭。而太史以簡美之得非有所激而云。癸酉 元祐八年 九月大后高氏崩 大遼 咸雍二十九年 西夏 甲戌 紹聖元年 大遼 咸雍三十年 西夏 乙亥 紹聖二年 大遼 壽昌元年 帝加尊號改元 西夏
遼道宗洪基。加號聖文神武全功大略聰仁孝惠天祐皇帝。壽昌二年。大國舅帳蕭解里四郎君善騎射。豪傑不羈。常養亡命數十人。從行往來遊獵于遼。至東西郡間。其飲食用度。強取辦于富民。一日獲罪。遼國捕之甚峻。即嘯聚為盜。未旬日有眾二千餘人。攻陷干顯等數州。諸道發兵捕討。潛率眾奔生女真界(女真之種有生熟之分。居混同江之南者謂之熟女真。阿骨打所居。乃江之北謂之生女真。亦臣于遼國)。
【現代漢語翻譯】 現代漢語譯本： 漕江西欽慕他，派遣分寧邑的官員，與各山寺一同勸請他出世，主持隆興觀音寺。他們的命令非常嚴厲。當時釋清居住在興化，不得已只好親自寫偈辭謝絕，說：『無立錐之地，窮得徹骨，深感缺乏利益眾生的珍寶。在城市中廣施佛法的大門難以開啟，請允許我在青山中頤養病體。』黃太史魯直隱居在家鄉，寫了一封信給興化的海老，說：『聽說觀音寺住持的位置空缺，上司很想讓清兄擔任。清兄如果確實不想去，也很好。蟠桃三千年才成熟一次，不要做摘掉退花的杏子的事情。這件事黃龍和興化，也應當作為助道的因緣，共同出一份力。不要送人上樹后，卻把梯子抽掉。』（《林間錄》）瑩仲溫在《羅湖錄》中讚歎說：『江西的佛法在元祐年間非常興盛，大概是因為彈壓叢林的人眼光高明。何況遴選的禮儀如此優異。靈源用偈語極力推辭，而太史用書信讚美，難道不是有所激發而說的嗎？』癸酉年，即元祐八年九月，高氏太后駕崩。大遼咸雍二十九年。西夏。 甲戌年，即紹聖元年。大遼咸雍三十年。西夏。 乙亥年，即紹聖二年。大遼壽昌元年，皇帝加上尊號，改年號。西夏。 遼道宗洪基，加尊號為聖文神武全功大略聰仁孝惠天祐皇帝。壽昌二年，大國舅帳的蕭解里四郎君善於騎射，是豪傑之士，不受約束，經常供養數十名逃亡之人。跟隨他往來遊獵于遼國境內，到達東西郡之間。他們的飲食費用，強行向富民索取。一天，蕭解里四郎君獲罪，遼國嚴厲地追捕他，他就召集眾人為盜。不到十天，就有兩千多人。攻陷干顯等數州。各道派兵捕討。蕭解里四郎君偷偷率領眾人逃奔到生女真（女真族有生熟之分，居住在混同江南面的稱為熟女真，完顏阿骨打所居住的地方，在江的北面，稱為生女真，也臣服於遼國）的境內。
【English Translation】 English version: Cao Jiangxi admired him and dispatched officials from Fanning County, along with those from various mountains, to persuade him to take the abbotship at Longxing Guanyin Monastery. Their orders were very strict. At that time, Qing resided in Xinghua, and he had no choice but to personally write a verse to decline, saying: 'Having no land to stand on, impoverished to the bone, I deeply regret lacking the treasures to benefit sentient beings. The gate for widely bestowing the Dharma in the city is difficult to open; please allow me to nurture my ailing body in the green mountains.' Grand Historian Huang Luzhi, living in seclusion in his hometown, wrote a letter to Elder Hai of Xinghua, saying: 'I heard that the position of abbot at Guanyin Monastery is vacant, and the superiors are very interested in Qing. If Qing truly does not want to go, that is also good. Peaches ripen once every three thousand years; do not do the thing of picking apricots that have already shed their blossoms. In this matter, Huanglong and Xinghua should also contribute an arm as a condition for assisting the Way. Do not send someone up a tree and then remove the ladder.' (From 'Linjian Lu'). Ying Zhongwen praised in 'Luohu Lu': 'The Dharma of Jiangxi flourished during the Yuanyou period, probably because those who suppressed the Sangha had high vision. Moreover, the selection ceremony was so excellent. Lingyuan vehemently declined with a verse, and the Grand Historian praised with a letter; was it not said with some inspiration?' In the year Guiyou (癸酉), the eighth year of Yuanyou, in the ninth month, Empress Gao passed away. The twenty-ninth year of Xianyong of the Great Liao. Western Xia. In the year Jiaxu (甲戌), the first year of Shaosheng. The thirtieth year of Xianyong of the Great Liao. Western Xia. In the year Yihai (乙亥), the second year of Shaosheng. The first year of Shouchang of the Great Liao, the emperor added an honorific title and changed the era name. Western Xia. Emperor Hongji of the Liao Dynasty, was given the honorific title 'Sage, Civil, Divine, Martial, All-Accomplishing, Greatly Strategic, Wise, Benevolent, Filial, and Kind, Heaven-Blessed Emperor'. In the second year of Shouchang, Xiao Jieli, the Fourth Young Master of the Great Maternal Uncle's camp, was skilled in riding and archery, a heroic figure, unrestrained, and often supported dozens of fugitives. Following him, they traveled and hunted within the territory of Liao, reaching between the Eastern and Western Prefectures. Their food and expenses were forcibly taken from wealthy people. One day, Xiao Jieli committed a crime, and the Liao state severely pursued him, so he gathered the people as bandits. In less than ten days, there were more than two thousand people. They captured several prefectures, including Ganxian. Various routes dispatched troops to capture and suppress them. Xiao Jieli secretly led the people to flee to the territory of the Raw Jurchens (the Jurchen people are divided into Raw and Cooked; those living south of the Huntong River are called Cooked Jurchens; the place where Wanyan Aguda lived, north of the river, is called Raw Jurchens, also subordinate to the Liao state).
就結楊割大師謀叛。諸軍追襲至境上不敢進。乃具以聞北樞密院。尋降宣劄子付楊割一面圖之。楊割遷延數月。獨斬解里首級。遣長子阿骨打獻遼。余悉不遣紿云已誅絕矣。遼不得有二進楊割父子官爵。自是楊割父子內恃有功于遼。陰懷異志。吞併旁近部族以金珠良馬。時常賂遺權貴以通情好(契丹國志)。
六月九日。韶州南華寺禪師重辯。請龍圖閣學士蘇軾。書柳宗元所撰六祖大鑒禪師碑。軾又題其後曰。釋迦以文設教。其譯于中國。必托于儒之能言者。故大乘諸經至楞嚴則委曲精盡勝妙獨出者。以房融筆受故也。柳宗元南遷始究佛法。作曹溪南嶽諸碑。妙絕古今。自唐以來頌述祖師者多矣。未有通亮簡正如宗元者。蓋推本其言與孟軻氏合。其可不使學者晝見而夜誦之。
三塔 是年南康云居山真如院祐禪師始創之。以葬寺之物故僧侶童行骨殖之所。諸方自爾遵有之。祐生信州上饒王氏。嗣黃龍南。南嗣慈明圓禪師(續燈錄)。丙子 紹聖三年 大遼 壽昌二年 西夏 冬十月大舉寇宋至延州見有備乃拔去 丁丑 紹聖四年 大遼 壽昌三年 西夏
蘇軾謫儋州。惠州太守方子容奉敕書謂子瞻曰。室人奉淮泗大聖僧伽甚謹。前夕來別於夢中曰。送蘇子瞻過海南。今果此行數分已定。夫復何憂
【現代漢語翻譯】 現代漢語譯本： 就因為結楊割（人名）大師圖謀叛亂。遼國的軍隊追擊到邊境上，卻不敢再前進。於是將情況詳細稟告給北樞密院。不久，遼國降下詔書，交給楊割，讓他自行設法平定叛亂。楊割拖延了幾個月，只斬殺瞭解里（人名）的首級，派遣長子阿骨打（人名）獻給遼國。其餘的叛亂分子，他都沒有遣送，謊稱已經全部誅殺。遼國因為楊割父子的功勞，再次授予他們官爵。從此，楊割父子仗著對遼國有功，暗中懷有異心，吞併附近的部族，用金銀珠寶和良馬，時常賄賂有權勢的人，以溝通情誼（《契丹國志》）。 六月九日，韶州南華寺的禪師重辯（人名），請龍圖閣學士蘇軾（人名）書寫柳宗元（人名）所撰寫的《六祖大鑒禪師碑》。蘇軾又在碑后題寫道：『釋迦（佛名）用文字來設立教義，這些教義翻譯到中國，必然要依靠精通儒家學說的人才能表達。所以大乘佛教的各種經典，到了《楞嚴經》就委婉精妙，勝過其他經典，獨樹一幟，這是因為有房融（人名）筆錄潤色的緣故。柳宗元被貶到南方后，才開始深入研究佛法，創作了《曹溪南嶽諸碑》，文筆精妙，超越古今。自從唐朝以來，讚頌祖師的人很多，但沒有誰能像柳宗元那樣通達明亮、簡潔公正。大概是因為他所推崇的言論與孟軻（孟子）的學說相合。難道不應該讓學者們白天學習，夜晚背誦嗎？』 三塔，是這年南康云居山真如院的祐禪師（人名）開始建立的，用來埋葬寺院的物品和已故僧侶、童行的骨殖。各地的寺院從此都遵照這個做法。祐禪師出生于信州上饒的王氏家族，師承黃龍南（人名），黃龍南師承慈明圓禪師（人名）（《續燈錄》）。丙子年，即紹聖三年。大遼壽昌二年。西夏，冬季十月，大規模入侵宋朝，到達延州，看到宋朝有防備，於是撤退。丁丑年，即紹聖四年。大遼壽昌三年。西夏。 蘇軾被貶到儋州。惠州太守方子容（人名）奉皇帝的命令寫信告訴蘇軾說：『我的妻子非常虔誠地供奉淮泗的大聖僧伽（人名），前天晚上在夢中來告別說：『要護送蘇子瞻（人名）過海南。』現在果然有這次行程，看來一切都是命中註定，還有什麼可憂慮的呢？』
【English Translation】 English version: It was because Jie Yangge (name) Master plotted a rebellion. The Liao army pursued them to the border but dared not advance further. They reported the situation in detail to the Northern Privy Council. Soon, the Liao court issued an edict to Yangge, instructing him to quell the rebellion himself. Yangge delayed for several months, only beheading Jie Li (name), and sending his eldest son Aguda (name) to offer it to the Liao court. He did not send the rest of the rebels, falsely claiming that they had all been executed. The Liao court, because of the merits of Yangge and his son, again granted them official titles and ranks. From then on, Yangge and his son, relying on their merits to the Liao court, harbored secret ambitions, annexed neighboring tribes, and often bribed powerful figures with gold, jewels, and fine horses to establish connections (History of the Khitan State). On June 9th, Chan Master Chongbian (name) of Nanhua Temple in Shaozhou, invited Longtu Pavilion Academician Su Shi (name) to write the 'Stele of the Sixth Patriarch Dajian Zen Master' composed by Liu Zongyuan (name). Su Shi also inscribed after the stele: 'Sakyamuni (Buddha's name) established doctrines through writing, and when these doctrines were translated into Chinese, they inevitably relied on those who were proficient in Confucianism to express them. Therefore, among the various Mahayana scriptures, the 'Surangama Sutra' is subtle and exquisite, surpassing other scriptures and standing out uniquely, because it was recorded and polished by Fang Rong (name). Liu Zongyuan began to study Buddhism deeply after being demoted to the south, and created the 'Caoxi Nanyue Steles', with exquisite writing surpassing the past and present. Since the Tang Dynasty, there have been many who praised the patriarchs, but none have been as clear, bright, concise, and just as Liu Zongyuan. It is probably because the words he promoted are in accordance with the teachings of Mencius (Meng Ke). Shouldn't scholars study them during the day and recite them at night?' The Three Pagodas were first created this year by Zen Master You (name) of Zhenru Temple on Yunju Mountain in Nankang, to bury the temple's belongings and the bones of deceased monks and novices. Temples in various places have followed this practice ever since. Zen Master You was born into the Wang family of Shangrao in Xinzhou, and was a disciple of Huanglong Nan (name), who was a disciple of Ciming Yuan Chan Master (name) (Continued Records of the Lamp). The year Bingzi, i.e., the third year of Shaosheng. The second year of Shouchang of the Great Liao. Western Xia, in the tenth month of winter, launched a large-scale invasion of the Song Dynasty, reaching Yanzhou, and retreated upon seeing that the Song Dynasty was prepared. The year Dingchou, i.e., the fourth year of Shaosheng. The third year of Shouchang of the Great Liao. Western Xia. Su Shi was demoted to Danzhou. Prefect Fang Zirong (name) of Huizhou, following the emperor's order, wrote to Su Shi, saying: 'My wife is very devout in her worship of the Great Sage Sangha (name) of Huai and Si. The day before yesterday, he came to say goodbye in a dream, saying: 'I am going to escort Su Zizhan (name) across Hainan.' Now that this trip has indeed happened, it seems that everything is predestined, so what is there to worry about?'
(宋僧史)。元符三年庚辰歲六月。軾歸自海外居常州。遨遊宜興。初黃州謫所築室東坡。因號東坡居士。徽宗建中靖國元年七月二十八日。朝奉郎提舉成都府王局觀蘇軾卒于常州。戊寅 元符元年 六月改元 大遼 壽昌四年 西夏 永安元年 己卯 元符二年 大遼 壽昌五年 西夏
錢塘高僧名道潛。以詩見知于蘇文忠公軾。公號其為參寥子。凡詩詞迭唱更和。形於翰墨。必曰參寥。及呂丞相公著為奏妙總師名之。后與簡牘。則曰妙總老師。江浙石刻具存者多矣。今略記。公離錢塘。以長短句別之曰。有情風萬里卷潮來。無情送潮歸。問錢塘江上西興浦口。幾度斜暉不用思量。今古俯仰昔人非。誰似東坡老白首忘機。記取西湖西畔。正暮山好處。空翠煙霏。算詩人相得。如我與君稀。約他年東還海道。愿謝公雅志莫相違。西州路不應回首為我沾衣。仲溫瑩禪師贊曰。噫今世之小生。于有道宗師必名呼而示其忽慢。亦安知文忠於一詩僧尚爾敬重。況道德崇重者耶。瑩嗣大慧杲禪師(普燈)。
臺州赤城崇善寺法師。名有嚴。退庵于櫨木之下。號曰樝庵。懷安養故鄉。有詩四首。悽婉感人。其一章曰。西方真凈本吾家。今憶歸程十萬賒。客路竛竮都已困。風塵孤苦最堪嗟。七重樹聳千般樂。八德池開
【現代漢語翻譯】 現代漢語譯本： （宋僧史）。元符三年庚辰年六月，蘇軾從海外返回，居住在常州。他遊覽宜興，最初在黃州貶謫之地建造房屋，名為東坡，因此自號東坡居士。徽宗建中靖國元年七月二十八日，朝奉郎提舉成都府王局觀蘇軾卒于常州。戊寅年是元符元年，六月改年號。大遼是壽昌四年，西夏是永安元年。己卯年是元符二年，大遼是壽昌五年，西夏是永安二年。
錢塘有一位高僧，名叫道潛，因為詩歌而被蘇文忠公蘇軾賞識。蘇軾稱他為參寥子（指道潛）。凡是詩詞互相唱和，寫在書信上的，必定寫上『參寥』。等到呂丞相呂公著向朝廷推薦妙總禪師（指道潛）的名字，後來在書信中，就稱他為『妙總老師』。在江浙一帶的石刻上，這些稱謂大多都還存在。現在簡略地記錄下來。蘇軾離開錢塘時，用長短句與他告別，寫道：『有情之風萬里捲起潮水而來，無情之風又送潮水歸去。請問錢塘江上的西興浦口，有多少次斜陽照耀？不用思量，古往今來，昔日之人已經不在。有誰像我東坡老翁，白首還忘卻世事機心？記住西湖西畔，正是暮色山景最好的地方，一片空曠的翠綠和煙霧。算起來，詩人之間能夠互相理解，就像我和你一樣稀少。相約他年從海路東歸，希望你謝靈運的雅興不要改變。西州路啊，不應該回頭看，讓我為你沾濕衣裳。』仲溫瑩禪師讚歎道：『唉，現在的年輕人，對於有道的宗師，必定直呼其名，以此來表示他們的輕慢。他們又怎麼知道蘇文忠公對於一位詩僧尚且如此敬重，更何況是對於道德高尚的人呢？』瑩禪師是繼承了大慧杲禪師（普燈）的法脈。
臺州赤城崇善寺的法師，名叫有嚴。他在櫨木之下隱退，自號樝庵。他懷念安養的故鄉，寫了四首詩，悽婉動人。其中一首寫道：『西方真凈本來是我的家，如今憶起歸程，路途遙遠，有十萬之遙。客居他鄉，漂泊不定，已經感到困頓。風塵之中，孤苦伶仃，最令人嘆息。七重寶樹聳立，帶來千般快樂。八德池開放，'
【English Translation】 English version: (Biographies of Song Monks). In the sixth month of the Gengchen year of Yuanfu three (1100 AD), Su Shi returned from overseas and resided in Changzhou. He traveled to Yixing. Initially, he built a house in Huangzhou, his place of exile, named Dongpo, and thus called himself Dongpo Jushi (Layman of the Eastern Slope). On the 28th day of the seventh month of the first year of Jianzhong Jingguo during the reign of Emperor Huizong (1101 AD), Chaofeng Lang (Official Title) Wang Juguan of Chengdu Prefecture reported that Su Shi died in Changzhou. The year Wuyin was the first year of Yuanfu, and the reign title was changed in June. The Great Liao Dynasty was in its fourth year of Shouchang, and Western Xia was in its first year of Yongan. The year Jimao was the second year of Yuanfu, the Great Liao Dynasty was in its fifth year of Shouchang, and Western Xia was in its second year.
There was a prominent monk in Qiantang named Daqian, who was known for his poetry and appreciated by Su Wenzhong Gong (Su Shi). Su Shi called him Canliaozi (referring to Daqian). Whenever they exchanged poems and lyrics, and wrote them down, he would always write 'Canliao'. When Prime Minister Lu Gongzhuo recommended the Zen Master Miaozong (referring to Daqian) to the court, he was later addressed as 'Teacher Miaozong' in letters. These titles are mostly still found on stone inscriptions in the Jiangzhe area. Now, I briefly record them. When Su Shi left Qiantang, he bid farewell with a ci poem, saying: 'The affectionate wind rolls up the tide from ten thousand miles away, the heartless wind sends the tide back. I ask, at the Xixing ferry on the Qiantang River, how many times has the setting sun shone? No need to think, in ancient and modern times, the people of the past are gone. Who is like me, old Dongpo, with white hair, forgetting worldly concerns? Remember the west side of West Lake, where the mountain scenery is best at dusk, with empty green and misty clouds. It is rare for poets to understand each other, like you and me. I promise to return east by sea in the coming years, I hope your elegant aspirations like Xie Lingyun will not change. The road to Xizhou, you should not look back, lest you wet my clothes.' Zen Master Zhongwen Ying praised: 'Alas, the young people of today, towards enlightened masters, always call them by their names, showing their disrespect. How do they know that Su Wenzhong Gong respected even a poet monk so much, let alone those with high moral character?' Ying Zen Master was a successor of Dahui Gao Zen Master (Pudeng).
A Dharma Master of Chongshan Temple in Chicheng, Taizhou, named Youyan, retired to a hut under a Malus asiatica tree, calling himself Zha'an. Cherishing his homeland of peaceful retirement, he wrote four poems, which were poignant and moving. One of them reads: 'The Western Pure Land is originally my home, now I remember the journey home, it is far away, ten thousand leagues away. Living as a guest, wandering and unsettled, I already feel tired. In the dust of the world, lonely and miserable, it is most lamentable. The seven rows of jeweled trees stand tall, bringing thousands of joys. The eight-virtue pond opens, '
四色華。莫怪近來歸夢切。奈何榮辱事無涯。時爭傳誦。嚴生平篤于凈業。徽宗建中靖國元年夏四月將終。見寶池大蓮華天樂四列而歸寂。師著大部備檢四卷箋難四卷助覽四卷或對四卷流通(釋統)。庚辰 元符三年 正月帝崩 大遼 壽昌六年 西夏
遼帝秋七月大漸。戒孫延禧曰。南朝通好歲久。汝性剛切勿生事。又戒大臣曰。嗣君若妄動。卿等當力諫止之。帝崩在位四十六年。廟號道宗。謚天福皇帝(遼志)。
宋冬治泰陵知。登封縣樓並請因餘力治嵩山少林道場。達磨初祖之居也。自監司郡縣百執事下逮士庶工賈不挽而同。一朝而具名曰面壁庵。林出芝十二本。華各異色。甘露雨于池。夜有光四起屬天合為大陳。東西數十里。後山居士陳師道記曰。子孔氏之門顏閔冉皆無傳。仲弓之後有荀卿。曾輿之後有孟軻。端本賜之後有莊休。而荀孟莊之後無聞焉。李氏之傳關尹。尹之傳復無聞焉。釋自能仁二十八世而為達磨。又六世而為曹溪。至於今又十有五世矣。而儒老子之徒欲校其源委誤矣(後山文集)。
隆興黃龍山晦堂寶覺禪師。名祖心。冬十一月十六日入寂。師生南雄鄔氏。嗣黃龍南禪師。得寶覺法道者。曰草堂惟清死心悟新太史黃山谷吳中立等(普燈)。
徽宗
諱佶。
【現代漢語翻譯】 現代漢語譯本 四色華（四種顏色的花）。莫怪近來歸夢切（不要奇怪我最近總是夢到歸鄉）。奈何榮辱事無涯（可惜榮辱之事沒有盡頭）。時爭傳誦（人們爭相傳誦）。嚴生平篤于凈業（嚴生平生致力於凈土法門）。徽宗建中靖國元年夏四月將終（宋徽宗建中靖國元年四月將要去世時）。見寶池大蓮華天樂四列而歸寂（看見寶池中巨大的蓮花，天樂排列四周，於是去世）。師著大部備檢四卷箋難四卷助覽四卷或對四卷流通（釋統）（這位法師撰寫了《大部備檢》四卷、《箋難》四卷、《助覽》四卷、《或對》四卷，廣為流傳）。庚辰（庚辰年）元符三年（元符三年）正月帝崩（正月皇帝駕崩）大遼（大遼）壽昌六年（壽昌六年）西夏（西夏）。
遼帝秋七月大漸（遼國皇帝秋七月病情嚴重）。戒孫延禧曰（告誡孫子耶律延禧說）。南朝通好歲久（與南朝[宋朝]友好交往多年）。汝性剛切勿生事（你性格剛烈，切勿生事端）。又戒大臣曰（又告誡大臣說）。嗣君若妄動（如果繼位的君主輕舉妄動）。卿等當力諫止之（你們應當竭力勸諫阻止他）。帝崩在位四十六年（皇帝駕崩，在位四十六年）。廟號道宗（廟號為道宗）。謚天福皇帝（謚號為天福皇帝）（遼志）。
宋冬治泰陵知（宋朝冬天治理泰陵）。登封縣樓並請因餘力治嵩山少林道場（登封縣的官員請求用剩餘的力量修繕嵩山少林道場）。達磨初祖之居也（那裡是達磨[Bodhidharma]初祖居住的地方）。自監司郡縣百執事下逮士庶工賈不挽而同（從監司、郡縣的各級官員到百姓、商人，都不用勸說就一同參與）。一朝而具名曰面壁庵（一天之內就完成了命名，叫做面壁庵）。林出芝十二本（少林寺長出十二株靈芝）。華各異色（花朵顏色各異）。甘露雨于池（甘露降落在池塘里）。夜有光四起屬天合為大陳（夜晚有四道光芒升起，連線天空，形成巨大的陣勢）。東西數十里（東西綿延數十里）。後山居士陳師道記曰（後山居士陳師道記載說）。子孔氏之門顏閔冉皆無傳（孔子的弟子顏回、閔子騫、冉伯牛都沒有後代傳世）。仲弓之後有荀卿（冉雍之後有荀卿[Xun Kuang]）。曾輿之後有孟軻（曾參之後有孟軻[Mencius]）。端本賜之後有莊休（端木賜之後有莊周[Zhuang Zhou]）。而荀孟莊之後無聞焉（但是荀卿、孟軻、莊周之後就沒有什麼名聲了）。李氏之傳關尹（老子傳給了關尹[Guan Yin]）。尹之傳復無聞焉（關尹之後也沒有什麼名聲了）。釋自能仁二十八世而為達磨（佛教從釋迦牟尼[Sakyamuni]傳了二十八世到了達磨）。又六世而為曹溪（又傳了六世到了曹溪[Huineng]）。至於今又十有五世矣（到現在又過了十五世了）。而儒老子之徒欲校其源委誤矣（而儒家和道家的門徒想要考證佛教的源流，就錯了）（後山文集）。
隆興黃龍山晦堂寶覺禪師（隆興年間的黃龍山晦堂寶覺禪師）。名祖心（名叫祖心）。冬十一月十六日入寂（冬十一月十六日去世）。師生南雄鄔氏（禪師出生于南雄鄔氏）。嗣黃龍南禪師（繼承了黃龍南禪師的法脈）。得寶覺法道者（得到寶覺禪師法脈的有）。曰草堂惟清死心悟新太史黃山谷吳中立等（草堂惟清、死心悟新、太史黃山谷、吳中立等人）（普燈）。
徽宗（徽宗）
諱佶（名諱為佶）。
【English Translation】 English version Four-colored flowers. No wonder I've been dreaming of returning home lately. Alas, the affairs of honor and disgrace are endless. People are vying to spread the word. Yan Sheng was devoted to the Pure Land practice throughout his life. In the fourth month of summer in the first year of Jianzhong Jingguo during the reign of Emperor Huizong (Emperor Huizong of Song Dynasty) , he was about to pass away. He saw great lotuses in the treasure pond and heavenly music arranged in four rows, and then he passed away peacefully. The master wrote 'Dabu Beijian' in four volumes, 'Jiannan' in four volumes, 'Zhulan' in four volumes, and 'Huodui' in four volumes, which were widely circulated (Shitong). In the Gengchen year (Gengchen year), the third year of Yuanfu (Yuanfu 3rd year), the emperor passed away in the first month (the emperor passed away in the first month). Great Liao (Great Liao), the sixth year of Shouchang (Shouchang 6th year), Western Xia (Western Xia).
The Liao Emperor was seriously ill in the seventh month of autumn. He warned his grandson Yelu Yanxi (Yelu Yanxi) saying, 'The Southern Dynasty [Song Dynasty] has been on good terms with us for many years. You are of a rigid nature, so do not cause trouble.' He also warned the ministers, saying, 'If the succeeding ruler acts recklessly, you must strongly advise him to stop.' The emperor passed away after reigning for forty-six years. His temple name was Daozong (Emperor Daozong). His posthumous title was Emperor Tianfu (Emperor Tianfu) (Liaozhi).
In the winter, the Song Dynasty governed the Tailing Mausoleum. The magistrate of Dengfeng County requested to use the remaining resources to repair the Shaolin Monastery (Shaolin Monastery) on Mount Song (Mount Song). It is the residence of the first ancestor, Bodhidharma (Bodhidharma). From the supervisors, county officials, and all officials, down to the scholars, commoners, artisans, and merchants, all participated without being urged. In one day, it was named 'Meditation Hermitage'. Twelve stalks of Ganoderma (Ganoderma) emerged from the forest. The flowers were of different colors. Sweet dew rained in the pond. At night, four rays of light rose up, connecting to the sky and forming a great array, stretching for dozens of miles east and west. Chen Shidao (Chen Shidao), a recluse of Houshan, recorded: 'Among the disciples of Confucius (Confucius), Yan Hui (Yan Hui), Min Ziqian (Min Ziqian), and Ran Boniu (Ran Boniu) had no descendants. Xun Kuang (Xun Kuang) came after Ran Yong. Mencius (Mencius) came after Zeng Shen. Zhuang Zhou (Zhuang Zhou) came after Duanmu Ci. But after Xun Kuang, Mencius, and Zhuang Zhou, there was no fame. Lao Tzu (Lao Tzu) passed it on to Guan Yin (Guan Yin). After Guan Yin, there was no fame either. Buddhism has passed through twenty-eight generations from Sakyamuni (Sakyamuni) to Bodhidharma. After another six generations, it reached Caoxi [Huineng] (Huineng). Now, fifteen more generations have passed. It is a mistake for the followers of Confucianism and Taoism to try to trace its origins.' (Houshan Wenji).
Zen Master Huitang Baojue of Huanglong Mountain (Huanglong Mountain) during the Longxing era. His name was Zuxin (Zuxin). He passed away on the sixteenth day of the eleventh month of winter. The master was born in the Wu clan of Nanxiong. He succeeded Zen Master Huanglong Nan. Those who received the Dharma lineage of Baojue were: Caotang Weiqing, Sixin Wuxin, Grand Historian Huang Shangu, Wu Zhongli, etc. (Pudeng).
Emperor Huizong (Emperor Huizong)
His personal name was Ji (Ji).
神宗第十子。初封端王。年十九即帝位。在位二十五年。六月十日為天寧節。時當承平日久。蘇杭置造作局。朱勉父子致花石綱。營良岳萬歲山。民間一花一石。亦以供御為名。而脅之受賂滿所欲方免。蔡京為太師。內侍童貫領樞密。受遼國燕人李嗣良而同歸。言遼可取。適女真來聘。約夾攻遼。金既滅遼復侵宋。帝乃禪位太子。尊帝曰太上皇。為金師擁之北去。降封天水郡王。終於五國城(續宋通鑑) 建中靖國(一)崇寧(五)大觀(四)政和(七)重和(一)宣和(七)。辛巳 建中靖國元年 大遼乾統元年 天祚立 西夏
遼天祚立。諱延禧。道宗之孫。秦主元吉之子。自稱天祚皇帝。淫縱失道。卒至於亡國(遼志)。
女真
楊割太師是歲死子阿骨打嗣。
續燈錄 秋八月十五日汴京法雲寺佛國禪師。名惟白。集禪派宗師機緣。為續燈錄三十卷進呈。帝親為制序以賜之。其文曰。昔釋迦如來之出世也受然燈佛記。生凈梵王家。分手指乎天地。而其機也已露。游門觀于老死。而幻緣也頓寂。及乎唱道雞園騰芳鷲嶺。無邊剎境遂現於一毫之端。大千經卷畢出於微塵之表。西被竺土。東流震旦。編葉而書。則一時聖教。雖傳於慶喜。拈花而笑。則正法眼藏。獨付于飲光。自達磨西來實
【現代漢語翻譯】 現代漢語譯本 神宗第十子，最初被封為端王。十九歲即位稱帝，在位二十五年。六月十日是天寧節。當時正值承平日久，蘇杭設立製造作局，朱勉父子進貢花石綱，營造艮岳萬歲山。民間的一花一石，也以進貢御用為名，以此要挾百姓，收受賄賂滿足私慾才罷休。蔡京擔任太師，內侍童貫統領樞密院。接納遼國燕人李嗣良並一同歸附，聲稱遼國可以攻取。恰逢女真來訪，約定夾攻遼國。金國滅掉遼國后又侵略宋朝。皇帝於是禪位給太子，尊稱自己為太上皇。被金兵挾持北去，降封為天水郡王，最終死於五國城（續宋通鑑）。年號有建中靖國（一年）、崇寧（五年）、大觀（四年）、政和（七年）、重和（一年）、宣和（七年）。辛巳年是建中靖國元年，也是大遼乾統元年，天祚帝（耶律延禧）即位，西夏也存在。
遼天祚帝（耶律延禧）即位。名諱延禧，是道宗的孫子，秦王元吉的兒子。自稱天祚皇帝。淫亂放縱，喪失治國之道，最終導致國家滅亡（遼志）。
女真
楊割太師於該年去世，其子阿骨打繼位。
續燈錄：秋季八月十五日，汴京法雲寺的佛國禪師，名惟白，收集禪宗宗師的機緣故事，編纂《續燈錄》三十卷進獻給皇帝。皇帝親自撰寫序言賜予他。序文說：『從前釋迦如來出世時，接受了燃燈佛的授記，出生在凈梵王家。手指天地，他的機鋒就已經顯露。遊歷城門，看到老死，幻化的因緣也就寂滅了。等到在雞園說法，在鷲嶺放光，無邊的剎土就顯現在一毫之端，大千經卷都出自微塵之中。向西傳到印度，向東流傳到震旦。編完成的書葉，一時聖教，雖然由阿難慶喜記錄。拈花微笑，正法眼藏，交付給了迦葉飲光。自從達摩西來，實在…』
【English Translation】 English version Emperor Huizong, the tenth son of Emperor Shenzong, was initially enfeoffed as the Prince of Duan. He ascended the throne at the age of nineteen and reigned for twenty-five years. The tenth day of the sixth month was the Tianning Festival. At that time, the country had been at peace for a long time. The Suzhou and Hangzhou areas established manufacturing bureaus, and Zhu Mian and his son presented the 'Flower and Stone Gang' (huashi gang - tribute of rare flowers and stones), building the Genyue Longevity Mountain. Even a single flower or stone from the common people was requisitioned in the name of imperial use, and they were coerced into accepting bribes to satisfy their desires before being released. Cai Jing served as Grand Tutor, and the eunuch Tong Guan led the Privy Council. They accepted Li Siliang, a man from Yanjing (present-day Beijing) of the Liao Dynasty, and brought him back with them, claiming that the Liao Dynasty could be conquered. Coincidentally, the Jurchens came to seek an alliance, agreeing to attack the Liao Dynasty together. After the Jin Dynasty destroyed the Liao Dynasty, they invaded the Song Dynasty. The emperor then abdicated the throne to the crown prince, honoring himself as the Supreme Emperor. He was taken north by the Jin army, demoted to the Prince of Tianshui, and eventually died in the Five Kingdoms City (Wuguo Cheng) (Continued Comprehensive Mirror for Aid in Governance of the Song Dynasty). The reign titles were Jianzhong Jingguo (1 year), Chongning (5 years), Daguan (4 years), Zhenghe (7 years), Chonghe (1 year), and Xuanhe (7 years). The year Xinsi was the first year of Jianzhong Jingguo, also the first year of the Qiantong era of the Great Liao Dynasty, when Emperor Tianzuo (Yelü Yanxi) ascended the throne, and the Western Xia also existed.
Emperor Tianzuo (Yelü Yanxi) of the Liao Dynasty ascended the throne. His name was Yanxi, and he was the grandson of Emperor Daozong and the son of Prince Yuanji of Qin. He proclaimed himself Emperor Tianzuo. He was licentious and lost the way of governing, eventually leading to the downfall of the country (History of Liao).
The Jurchens
Grand Tutor Yang Ge died in this year, and his son Aguda succeeded him.
Continued Records of the Lamp: On the fifteenth day of the eighth month in autumn, Chan Master Foguo (Buddha Country) of Fayun Temple in Bianjing (present-day Kaifeng), named Wei Bai, collected the stories of the opportunities and circumstances of Chan masters and compiled the 'Continued Records of the Lamp' in thirty volumes and presented it to the emperor. The emperor personally wrote a preface to bestow upon him. The preface said: 'In the past, when Shakyamuni Tathagata appeared in the world, he received the prediction from Dipamkara Buddha (Ran Deng Fo), and was born into the family of King Suddhodana (Jing Fan Wang). Pointing his finger to heaven and earth, his potential was already revealed. Traveling through the city gates and seeing old age and death, the illusory causes and conditions were extinguished. When he preached the Dharma in the Chicken Garden (Jiyuan) and emitted light on Vulture Peak (Jiuling), the boundless Buddha-fields appeared at the tip of a hair, and the great thousand sutras came from the dust. It spread westward to India and eastward to China (Zhendan). Compiled into leaves and written, the teachings of the time, although recorded by Ananda (Qingxi). Holding up a flower and smiling, the treasury of the true Dharma eye (zhengfa yanzang) was entrusted to Mahakasyapa (Jiaye Yinguang). Since Bodhidharma (Damo) came from the West, truly...'
為初祖。其傳四七二三而至於曹溪。於是雙林之道逾光。一滴之流愈廣。自南嶽青原而下分為五宗。各擅門風。應機酬對雖建立不同。而會歸則一莫不箭鋒相拄鞭影齊施。接物利生啟悟多矣。源派廣迤。枝葉扶疏。而臨濟雲門二宗遂獨盛于天下。朕膺天寶命。紹國大統。恭惟藝祖辟度門于綿寓。太宗闡秘義于敷天。章聖傳燈于景德。永昭廣燈于天聖。皆宏暢真風協助神化。以成無為之治者也。于皇神考尤向空宗。元豐三年。詔于大相國寺創二大禪剎。辟慧林于東序。建智海于西廡。壬戌之歲。以越國大長公主及集慶軍節度觀察留後附馬都尉張敦禮之請復建法雲禪寺於國之南。於是祖席光輝。叢林鼎盛。天下襲方袍慕禪悅者雲集于上都矣。今敦禮。以其寺住持僧佛國禪師惟白探最上乘了第一義。屢入中禁三登高座。宣揚妙旨良愜至懷。昔能仁說法華經。放眉間白毫相。光照東方萬八千世界。而彌勒發問。文殊決疑。以謂日月燈明佛本光瑞如此。持是經者妙光法師。得其證者普明如來。今續燈之名。蓋燈燈相續光光相入義有在於是矣。噫圓證覺海本含裹於十方。生滅空漚遂沉淪於三有。因明立所由塵發智。識妄相仍轉入諸趣。良可悲也。若回光內照發真歸元則是錄也。直指性宗。單傳心印。可得於眉睫。可薦于言前。舉手
【現代漢語翻譯】 現代漢語譯本： 為禪宗初祖（禪宗第一代祖師）。其傳承經過四十七代至曹溪（地名，指六祖慧能）。於是，雙林（指達摩）的禪法更加光大，一滴水（指禪法）的流傳更加廣泛。從南嶽（懷讓）和青原（行思）門下分出五宗（溈仰宗、臨濟宗、曹洞宗、雲門宗、法眼宗），各自擅長不同的宗風。應對機緣和酬答的方式雖然各有不同，但最終的歸宿卻是一致的，無不像是箭鋒相對，鞭影齊施，接引眾生，開啟智慧，利益良多。源頭和支派廣闊綿延，枝繁葉茂，而臨濟宗和雲門宗尤其在天下盛行。 朕（皇帝自稱）承受天命，繼承國家大統。恭敬地追念藝祖（宋太祖）在綿寓（地名）開闢佛寺，太宗（宋太宗）在敷天（地名）闡揚佛法精義，章聖（宋真宗）在景德（年號）年間傳燈，永昭（宋仁宗）在天聖（年號）年間廣傳佛燈，都是爲了弘揚真正的佛法，輔助神明的教化，從而成就無為而治的局面。先皇（指宋神宗）尤其傾向於空宗（佛教宗派）。元豐三年（年號），下詔在大相國寺建立兩座大型禪寺，在東邊開闢慧林禪寺，在西邊建立智海禪寺。壬戌年（年號），因為越國大長公主以及集慶軍節度觀察留後附馬都尉張敦禮的請求，又在國都的南面重建法雲禪寺。於是，祖師的席位更加光輝，叢林更加興盛，天下穿著僧袍，仰慕禪悅的人們雲集于上都（首都）。 現在張敦禮，因為法雲禪寺的住持僧人佛國禪師惟白探究最上乘佛法，通達第一義諦，多次進入皇宮，三次登上高座，宣揚精妙的佛法，深合朕的心意。過去釋迦牟尼佛在說法華經時，從眉間放出白毫相光，照亮東方一萬八千個世界，而彌勒菩薩發問，文殊菩薩解答疑問，認為日月燈明佛的本光瑞相就是如此。持誦這部經的人是妙光法師，得到證悟的人是普明如來。現在續燈的名稱，大概是燈燈相續，光光相入的意義就在於此啊。 唉！圓滿證悟的覺海本來就包含著十方世界，生滅變化的空幻泡沫卻沉淪於三界（欲界、色界、無色界）。因為執著于名相而建立種種見解，由塵埃而生髮智慧，認識虛妄的現象而相互糾纏，轉而進入各種趣道（六道輪迴）。真是可悲啊！如果能夠迴光返照，發現真性，迴歸本源，這才是正確的。直接指出自性的宗門，單獨傳授心印，可以在眉睫之間領悟，可以在言語之前體會。舉手
【English Translation】 English version: He was the first ancestor of Chan Buddhism (the first generation of Chan Buddhist masters). His lineage passed through forty-seven generations to Caoxi (place name, referring to the Sixth Ancestor Huineng). Thus, the Chan teachings of Shuanglin (referring to Bodhidharma) became even more glorious, and the flow of a drop of water (referring to the Chan teachings) became even wider. From the disciples of Nanyue (Huairang) and Qingyuan (Xingsi), five schools emerged (Guiyang School, Linji School, Caodong School, Yunmen School, Fayan School), each excelling in different styles. Although the methods of responding to opportunities and answering questions were different, the ultimate destination was the same, all like arrowheads facing each other and whips moving in unison, receiving sentient beings, opening wisdom, and benefiting greatly. The source and branches were vast and extensive, with lush foliage, and the Linji and Yunmen schools especially flourished in the world. I (the emperor referring to himself) received the mandate of heaven and inherited the great統 of the country. I respectfully recall that Emperor Taizu (Song Taizu) opened Buddhist temples in Mianyu (place name), Emperor Taizong (Song Taizong) expounded the profound meaning of Buddhism in Futian (place name), Emperor Zhangsheng (Song Zhenzong) transmitted the lamp during the Jingde era (reign title), and Emperor Yongzhao (Song Renzong) widely transmitted the lamp during the Tiansheng era (reign title), all in order to promote the true Dharma, assist the enlightenment of the gods, and thereby achieve a state of non-action. The late emperor (referring to Emperor Shenzong) especially favored the Kong School (Buddhist sect). In the third year of Yuanfeng (reign title), he issued an edict to build two large Chan temples in the Great Xiangguo Temple, opening Huilin Chan Temple in the east and establishing Zhihai Chan Temple in the west. In the year of Renxu (year in the sexagenary cycle), at the request of the Grand Princess of Yue and Zhang Dunli, the military commissioner of Jiqing Army, the Fayun Chan Temple was rebuilt in the south of the capital. Thus, the seat of the ancestors became more glorious, the monasteries became more prosperous, and those who wore robes and admired Chan joy gathered in the upper capital (capital). Now Zhang Dunli, because the abbot of Fayun Chan Temple, Chan Master Weibai of the Buddha Country, explored the supreme vehicle of Buddhism and understood the first meaning, entered the palace many times, ascended the high seat three times, and proclaimed the wonderful Dharma, which deeply pleased my heart. In the past, when Shakyamuni Buddha preached the Lotus Sutra, he emitted a white hair light from his brow, illuminating eighteen thousand worlds in the east, and Maitreya Bodhisattva asked questions, and Manjushri Bodhisattva answered questions, believing that the original light of the Sun Moon Lamp Buddha was like this. The one who holds this sutra is the Wonderful Light Dharma Master, and the one who attains enlightenment is the Universal Light Tathagata. Now the name of continuing the lamp probably lies in the meaning of the lamps continuing each other and the lights entering each other. Alas! The sea of enlightenment of perfect realization originally contains the ten directions, but the empty bubbles of birth and death sink into the three realms (desire realm, form realm, formless realm). Because of attachment to names and the establishment of various views, wisdom arises from dust, and the recognition of false phenomena entangles each other, turning into various paths (six paths of reincarnation). It is truly sad! If one can turn the light inward, discover the true nature, and return to the origin, then this is correct. Directly pointing to the sect of self-nature, and transmitting the mind-seal alone, can be understood between the eyebrows and can be experienced before words. Raising hands
而擎妙喜世界。彈指而現莊嚴樓閣神。通妙用真不可思議者也。嘉于有眾。締此勝緣。俱離迷津。偕之覺路。斯朕之志也。
汴京法雲禪寺佛國禪師。名惟白。生靜江府冉氏。嗣圓通秀禪師。秀嗣天衣懷。懷嗣雪竇顯禪師(普燈)。壬午 崇寧元年 大遼天祚皇帝乾統二年 女真 阿骨打初年 西夏
宋赦書一件應天下。舊來有名德僧為眾師法未曾謚名者。仰所屬勘會聞奏。謚給師號。詔天下軍州創崇寧寺。又改額曰天寧寺。至高宗改報恩寺光孝。追崇嚴薦(南渡中興小歷)。癸未 崇寧二年 大遼 乾統三年 女真 二年 西夏
宋夏四月。敕謚杭州天竺寺慈雲大師遵式號法寶大師。南屏法師梵臻謚實相法師。未興軍終南山澄照律師謚法慧大師(南屏謚碑)。甲申 崇寧三年 大遼 乾統四年 女真 阿骨打三年 西夏
漏澤園 宋春二月。詔天下州縣置漏澤園。殯客死無歸之士(東都帝紀)。
御贊佛牙 宋夏五月五日。帝迎三朝(太宗真宗仁宗)御贊釋迦佛牙于大相國寺。入禁中供養。帝展敬。次舍利隔水晶匣出如雨點。帝贊以偈曰。大士釋迦文。虛空等一塵。有求皆赴感。無剎不分身。玉瑩千輪在。金剛百鍊新。我今恭敬禮。普愿濟群倫(翻譯名義五十二篇)。
【現代漢語翻譯】 現代漢語譯本：能夠用手指彈動，顯現妙喜世界（Abhirati）。彈指間就能顯現莊嚴的樓閣，神通妙用真是不可思議。我讚賞各位有緣之人，締結這殊勝的因緣，共同脫離迷惑的深淵，一同走向覺悟的道路。這就是我的心願。
汴京法雲禪寺的佛國禪師，名叫惟白，出生于靜江府冉氏家族，是圓通秀禪師的弟子。圓通秀禪師是天衣懷禪師的弟子，天衣懷禪師是雪竇顯禪師的弟子（出自《普燈》）。壬午年，即崇寧元年，對應大遼天祚皇帝乾統二年，女真阿骨打初年，西夏時期。
宋朝頒佈赦書，應允天下，對於舊時有名望有德行的僧人，作為大眾的師表，但未曾獲得謚號的，要求各地查明情況上報朝廷，給予謚號。朝廷下詔在天下各軍州建立崇寧寺，後來又改名為天寧寺。到了高宗時期，將報恩寺改名為光孝寺，追崇並表彰嚴薦（出自《南渡中興小歷》）。癸未年，即崇寧二年，對應大遼乾統三年，女真二年，西夏時期。
宋夏四月，朝廷下令追諡杭州天竺寺的慈雲大師遵式為法寶大師，南屏法師梵臻謚為實相法師，未興軍終南山的澄照律師謚為法慧大師（出自《南屏謚碑》）。甲申年，即崇寧三年，對應大遼乾統四年，女真阿骨打三年，西夏時期。
漏澤園：宋朝春季二月，朝廷下令天下各州縣設定漏澤園，安葬客死他鄉、無家可歸的人（出自《東都帝紀》）。
御贊佛牙：宋朝夏季五月五日，皇帝迎請太宗、真宗、仁宗三朝御讚的釋迦佛牙到大相國寺，放入皇宮中供養。皇帝行禮致敬，隨後舍利從水晶匣中涌出，如同雨點一般。皇帝作偈讚頌說：『大士釋迦文，虛空等一塵。有求皆赴感，無剎不分身。玉瑩千輪在，金剛百鍊新。我今恭敬禮，普愿濟群倫。』（出自《翻譯名義五十二篇》）。
【English Translation】 English version: Able to snap fingers and manifest the Abhirati (妙喜世界). With a snap of the fingers, magnificent pavilions can appear, the magical power is truly inconceivable. I admire all those who are destined, to forge this supreme affinity, to jointly escape the abyss of delusion, and together embark on the path of enlightenment. This is my aspiration.
The Buddhist Monk of Foguo Monastery in Bianjing, named Wei Bai (惟白), was born into the Ran family of Jingjiang Prefecture. He was a disciple of Zen Master Yuantong Xiu (圓通秀). Zen Master Yuantong Xiu was a disciple of Zen Master Tianyi Huai (天衣懷), and Zen Master Tianyi Huai was a disciple of Zen Master Xuedou Xian (雪竇顯) (from 'Pudeng' (普燈)). The year Renwu (壬午), corresponding to the first year of Chongning (崇寧元年), the second year of Qiantong (乾統二年) under Emperor Tianzuo of the Great Liao, the initial year of Aguda (阿骨打) of the Jurchen, and the Western Xia period.
The Song Dynasty issued an amnesty edict, responding to the realm, for monks of renown and virtue in the past, who served as teachers for the masses but had not been granted posthumous titles, requiring local authorities to investigate and report to the court for the granting of posthumous titles. The court issued an edict to establish Chongning Monasteries (崇寧寺) in all military prefectures throughout the realm, later renamed Tianning Monasteries (天寧寺). During the reign of Emperor Gaozong, Baoen Monastery (報恩寺) was renamed Guangxiao Monastery (光孝寺), posthumously honoring and commending Yan Jian (嚴薦) (from 'Small Chronicle of the Southern Crossing and Revival' (南渡中興小歷)). The year Guiwei (癸未), corresponding to the second year of Chongning (崇寧二年), the third year of Qiantong (乾統三年) of the Great Liao, the second year of the Jurchen, and the Western Xia period.
In the fourth month of the Song Xia calendar, the court ordered the posthumous title of Dharma Treasure Master (法寶大師) to be conferred upon Ciyun Master Zunshi (慈雲大師遵式) of Tianzhu Monastery in Hangzhou, the posthumous title of Reality Phase Master (實相法師) to be conferred upon Dharma Master Fanzhen (梵臻) of Nanping, and the posthumous title of Dharma Wisdom Master (法慧大師) to be conferred upon Vinaya Master Cheng Zhao (澄照) of Zhongnan Mountain in Weixing Army (from 'Stele of Posthumous Titles of Nanping' (南屏謚碑)). The year Jiashen (甲申), corresponding to the third year of Chongning (崇寧三年), the fourth year of Qiantong (乾統四年) of the Great Liao, the third year of Aguda (阿骨打) of the Jurchen, and the Western Xia period.
Louze Garden (漏澤園): In the second month of spring in the Song Dynasty, the court ordered all prefectures and counties throughout the realm to establish Louze Gardens, to bury those who died away from home and had no one to return to (from 'Annals of the Eastern Capital' (東都帝紀)).
Imperial Praise of the Buddha's Tooth: On the fifth day of the fifth month of summer in the Song Dynasty, the emperor welcomed the Shakyamuni Buddha's Tooth, praised by Emperors Taizong, Zhenzong, and Renzong of the three dynasties, to the Great Xiangguo Monastery, and placed it in the imperial palace for veneration. The emperor paid his respects, and then relics emerged from the crystal casket like raindrops. The emperor composed a verse in praise, saying: 'Great being Shakyamuni, like a mote of dust in the void. Fulfilling all requests, manifesting in every realm. Jade shines with a thousand wheels, diamond is refined a hundred times anew. I now reverently bow, wishing to universally save all beings' (from 'Fifty-two Chapters on Translation and Meaning' (翻譯名義五十二篇)).
蘄州五祖山禪師。名法演。夏六月二十五日昇堂辭眾入寂。師生綿州鄧氏。嗣白雲端和尚。端嗣楊岐會。會嗣慈明圓禪師。臨濟下九世也。嗣師之法者。佛果勤(圓悟也)佛鑒勤佛眼遠。世呼曰三佛。遠之嗣曰黃龍牧庵忠等。忠之嗣普庵菩薩印肅等(普燈錄)。
龍門三自省 佛眼遠禪師居龍門日作之也。一曰是身壽命如駒過隙。何暇閑情妄為雜事。既隆釋種。須紹門風諦審先宗。是何標格。二曰。道業未辦去聖時遙。善友師教誠不可舍。自生勉勵念報佛恩。惟已自知大心莫退。三曰。報緣虛幻豈可強為。人世幾何隨家豐儉。苦樂逆順道在其中。動靜寒溫自愧自悔(緇林寶訓)。乙酉 崇寧四年 大遼 乾統五年 女真 阿骨打四年 西夏
宋秋八月鑄九鼎成作樂名曰大晟(東都事略帝紀)。丙戌 崇寧五年 大遼 乾統六年 女真五年 西夏 丁亥 大觀元年 大遼 乾統七年 女真六年 西夏
宋詔左街十方凈因禪院禪師道楷住天寧寺。開封尹李孝壽奏賜紫衣號定照禪師。楷謝恩罷。上表辭謝。不敢竊冒寵榮。帝再遣孝壽赍璽書諭意。楷確然不回。帝怒收楷付岳。有司問。長老有疾乎有疾免罪。楷曰。生平不曾妄語。豈敢僥倖稱疾。遂受罰著縫掖編管淄州。次年放逐。便庵于芙蓉湖上。
【現代漢語翻譯】 現代漢語譯本：蘄州五祖山禪師，名法演。在夏曆六月二十五日昇座告別大眾后圓寂。禪師出生于綿州鄧氏，是白雲端和尚的弟子。白雲端和尚是楊岐會的弟子，楊岐會是慈明圓禪師的弟子，屬於臨濟宗第九代傳人。繼承法演禪師的佛法的人有：佛果勤（即圓悟），佛鑒勤，佛眼遠。世人稱他們為『三佛』。佛眼的弟子有黃龍牧庵忠等人。黃龍牧庵忠的弟子有普庵菩薩印肅等人（見《普燈錄》）。
龍門三自省：佛眼遠禪師住在龍門時所作。一是，此身壽命如白駒過隙，哪裡有空閑的情緒去做無用的雜事？既然弘揚佛法，就必須繼承宗門風範，仔細審視先輩的宗旨，是何等氣魄。二是，道業未成，距離聖人時代已經遙遠，善友和師長的教誨實在不可捨棄。要自我勉勵，念報佛恩，只有自己知道，大心不可退轉。三是，報應和緣分虛幻不實，哪裡可以強求？人生在世又能有多少時間？隨著家庭的豐儉，苦樂和逆順都在其中。無論是動是靜，是冷是暖，都要自我慚愧，自我反省（見《緇林寶訓》）。乙酉年，即崇寧四年（宋徽宗年號），也是大遼乾統五年，女真阿骨打四年，西夏年號不詳。
宋朝在秋季八月鑄造九鼎成功，並製作樂曲，命名為《大晟》（見《東都事略·帝紀》）。丙戌年，即崇寧五年，也是大遼乾統六年，女真五年，西夏年號不詳。丁亥年，即大觀元年（宋徽宗年號），也是大遼乾統七年，女真六年，西夏年號不詳。
宋朝皇帝下詔，讓左街十方凈因禪院的禪師道楷住持天寧寺。開封尹李孝壽上奏，請求賜予道楷紫衣，並賜號『定照禪師』。道楷謝恩后，上表辭謝，表示不敢竊取這份榮耀。皇帝再次派遣李孝壽帶著璽書曉諭旨意，道楷堅決不接受。皇帝大怒，將道楷交付有司審問。有司問道：『長老有病嗎？有病可以免罪。』道楷說：『我平生不曾說過謊話，豈敢僥倖稱病。』於是接受懲罰，穿著縫掖的衣服，被編管到淄州。第二年被放逐，便在芙蓉湖上結庵而居。
【English Translation】 English version: Zen Master of Mount Wuzu in Qizhou, named Fayen (法演). He ascended the Dharma seat on the 25th day of the sixth lunar month to bid farewell to the assembly and entered Nirvana. The Master was born into the Deng family of Mianzhou. He was a successor of Abbot Baiyun Duan (白雲端), who was a successor of Yangqi Hui (楊岐會), who was a successor of Zen Master Ciming Yuan (慈明圓). He was the ninth generation of the Linji (臨濟) lineage. Those who inherited the Dharma of Master Fayen were: Foguo Qin (佛果勤) (also known as Yuanwu (圓悟)), Fojian Qin (佛鑒勤), and Foyan Yuan (佛眼遠). The world called them the 'Three Buddhas'. Yuan's successors included Huanglong Mu'an Zhong (黃龍牧庵忠), etc. Zhong's successors included Puan Bodhisattva Yin Su (普庵菩薩印肅), etc. (according to the Pudeng Lu (普燈錄)).
The Three Self-Reflections of Longmen: Composed by Zen Master Foyan Yuan (佛眼遠) while residing at Longmen. First: This body's lifespan is like a white colt passing through a crack; how can there be leisure for idle emotions and useless miscellaneous affairs? Since we are promoting the Buddhist teachings, we must inherit the style of the school and carefully examine the principles of the predecessors. What is their standard? Second: The work of the Way is not yet accomplished, and the time since the sages is distant. Good friends and the teacher's instructions are truly indispensable. Encourage yourself, remember to repay the Buddha's kindness. Only you know yourself; do not retreat from the great aspiration. Third: Retribution and conditions are illusory; how can they be forced? How much time does one have in this human world? Whether the family is rich or poor, suffering or joy, adversity or ease, the Way is within them. Whether moving or still, cold or warm, be ashamed and repent (according to the Zilin Baoxun (緇林寶訓)). The year Yiyou (乙酉) was the fourth year of Chongning (崇寧) (reign title of Emperor Huizong of Song), the fifth year of Qiantong (乾統) of the Great Liao, the fourth year of Aguda (阿骨打) of the Jurchen, and the reign title of Western Xia is unknown.
In the autumn of the Song Dynasty, in the eighth month, nine tripods were successfully cast, and music was composed, named Dasheng (大晟) (according to the Dongdu Shilu·Diji (東都事略·帝紀)). The year Bingxu (丙戌) was the fifth year of Chongning, the sixth year of Qiantong of the Great Liao, the fifth year of the Jurchen, and the reign title of Western Xia is unknown. The year Dinghai (丁亥) was the first year of Daguan (大觀) (reign title of Emperor Huizong of Song), the seventh year of Qiantong of the Great Liao, the sixth year of the Jurchen, and the reign title of Western Xia is unknown.
The Song Emperor issued an edict ordering Zen Master Daokai (道楷) of the Shifang Jingyin Zen Monastery (十方凈因禪院) on the Left Street to reside at Tianning Temple (天寧寺). Li Xiaoshou (李孝壽), the Prefect of Kaifeng, requested that Daokai be granted a purple robe and the title 'Zen Master Dingzhao (定照禪師)'. After Daokai thanked the Emperor, he submitted a memorial declining the honor, stating that he dared not usurp such glory. The Emperor again sent Li Xiaoshou with an imperial edict to explain his intention, but Daokai firmly refused. The Emperor was enraged and handed Daokai over to the authorities for questioning. The authorities asked: 'Is the Elder ill? If he is ill, he can be exempted from punishment.' Daokai said: 'I have never lied in my life; how dare I僥倖 claim illness?' Thus, he accepted the punishment, wearing the sewn-sleeved garment, and was exiled to Zizhou. The following year, he was released and built a hermitage on Lake Furong.
學者益親。帝賜所居額曰華嚴禪寺。師生沂州崔氏。初游京師籍名術臺寺。試華嚴經。得度得法投子山青禪師嗣之。重和元年五月十四日入寂。鄧州丹霞子淳等嗣之。淳有二弟子。曰清了(即真歇也)曰正覺(即天童宏智也)。高宗紹興二十七年九月二十日。宏智出辭明越郡侯。十月十日還寺。十一日手書請育主大慧杲禪師主後事。擲筆而逝。齒髮道具舍利流綴。葬全身於東谷(師隰州人碑記)。戊子 大觀二年 大遼 乾統八年 女真七年 西夏
宋蔡京進太師。童貫加武康熙河等路宣撫。內侍建節始此。五月加貫檢校司空易鎮泰寧。貫由此恃功選置將吏。不復關朝廷矣(宋鑒)浙西湖州有邵宗益者。剖蚌中有珠現阿羅漢像。偏袒右肩矯首左顧衣紋畢具。僧俗驚喜奉之以歸城南慈感天臺教寺。寺臨苕溪。建炎間憲使楊應誠與客傳玩。不覺越檻躍入溪中。后溪涸沙明索而獲之。建閣藏焉(韻語陽秋)。
飯僧䞋金練塘居士洪慶善持江東使節。夜宿池州梅山。愚丘宗禪師迎之相與夜話。洪問。以飯僧見於何經其旨安在。宗曰。四十二章經有云。飯凡人百不如飯一善人。乃至飯千億三世諸佛不如飯一無住無作無證之者。其無修證則是正念獨脫。能飯斯人則功超諸佛。然前輩知此旨者多矣。洪曰。其為誰乎。
【現代漢語翻譯】 現代漢語譯本 學者益親（一位學者）。皇帝賜予他居住的寺廟匾額，題為『華嚴禪寺』。益親禪師生於沂州崔氏家族。最初在京師的術臺寺出家。通過華嚴經的考試，得以剃度並從投子山青禪師那裡繼承了法脈。重和元年五月十四日圓寂。鄧州的丹霞子淳等人繼承了他的法脈。子淳有兩個弟子，分別是清了（即真歇）和正覺（即天童宏智）。高宗紹興二十七年九月二十日，宏智嚮明越郡侯告辭。十月十日回到寺廟。十一日親手書寫，請求育王寺的大慧杲禪師主持後事，然後擲筆去世。牙齒、頭髮、用具都化為舍利。全身葬于東谷（師隰州人碑記）。戊子年，即大觀二年，對應大遼乾統八年，女真七年，西夏時期。
宋朝蔡京晉升爲太師。童貫加封為武康、熙河等路宣撫使。內侍開始被授予節度使的權力，就是從童貫開始的。五月，童貫加檢校司空，改鎮泰寧。童貫從此仗著功勞，自己選拔任用將吏，不再稟告朝廷（《宋鑒》）。浙西湖州有個叫邵宗益的人，剖開蚌殼，裡面有一顆珠子，呈現出阿羅漢的形象，偏袒右肩，抬頭左顧，衣紋都非常清晰。僧人和俗人都非常驚喜，將它供奉到城南的慈感天臺教寺。寺廟靠近苕溪。建炎年間，憲使楊應誠和客人傳看玩賞這顆珠子，不小心讓它掉入溪中。後來溪水乾涸，人們仔細搜尋，終於找到了它，並建造閣樓來收藏（《韻語陽秋》）。
飯僧的功德。練塘的居士洪慶善擔任江東使節。夜晚住在池州的梅山。愚丘宗禪師迎接他，兩人一起夜談。洪慶善問道：『以飯僧這件事，在哪部經典里有記載？它的旨意是什麼？』宗禪師說：『《四十二章經》里有說：供養一百個凡人，不如供養一個善人；乃至供養千億三世諸佛，不如供養一個無住、無作、無證的人。』所謂『無修證』，就是正念獨脫。能夠供養這樣的人，功德就超過了諸佛。然而，前輩中知道這個旨意的人很多。』洪慶善問：『都有誰呢？』
【English Translation】 English version Scholar Yi Qin (a scholar). The emperor bestowed upon the temple where he resided the plaque 'Huayan Chan Temple' (Avatamsaka Zen Temple). Master Yi Qin was born into the Cui family of Yizhou. He initially became a monk at Shutai Temple in the capital. He passed the examination on the Avatamsaka Sutra, was ordained, and inherited the Dharma lineage from Chan Master Qing of Touzi Mountain. He passed away on the fourteenth day of the fifth month of the first year of Chonghe. Danxia Zichun and others from Dengzhou inherited his Dharma lineage. Zichun had two disciples, namely Qingliao (i.e., Zhenxie) and Zhengjue (i.e., Hongzhi of Tiantong). On the twentieth day of the ninth month of the twenty-seventh year of Shaoxing during the reign of Emperor Gaozong, Hongzhi bid farewell to the Marquis of Mingyue. On the tenth day of the tenth month, he returned to the temple. On the eleventh day, he personally wrote a request for Chan Master Dahui Gao of Yuwang Temple to preside over the affairs after his passing, then threw down his pen and passed away. His teeth, hair, and implements all transformed into sarira (relics). His whole body was buried in Donggu (Master was from Xizhou, according to the inscription). The year Wuzi, corresponding to the second year of Daguan, the eighth year of Qiantong of the Great Liao, the seventh year of the Jurchen, and the Western Xia period.
During the Song Dynasty, Cai Jing was promoted to Grand Tutor. Tong Guan was additionally appointed as Pacification Commissioner of Wukang, Xihe, and other circuits. The practice of eunuchs being granted the authority of military commissioners began with Tong Guan. In the fifth month, Tong Guan was additionally appointed as Inspector of Works and transferred to Zhen Taining. From this point on, Tong Guan relied on his merits to select and appoint generals and officials himself, no longer reporting to the imperial court (Song Jian). In Huzhou, Zhejiang, there was a man named Shao Zongyi who found a pearl inside an oyster, which manifested the image of an Arhat (one who has attained Nirvana), with his right shoulder bared, head turned to the left, and the lines of his robe clearly visible. Monks and laypeople were overjoyed and enshrined it in the Cigan Tiantai Teaching Temple south of the city. The temple was near the Tiaoxi River. During the Jianyan period, Yang Yingcheng, an investigating censor, and his guests were passing the pearl around for amusement when it accidentally fell into the river. Later, when the river dried up, people searched carefully and found it, then built a pavilion to house it (Yunyuyangqiu).
The merit of offering food to monks. The layperson Hong Qingshan of Liantang served as an envoy of Jiangdong. He stayed overnight at Meishan in Chizhou. Chan Master Yuqiu Zong welcomed him, and they talked together late into the night. Hong asked, 'In which sutra is the matter of offering food to monks mentioned, and what is its meaning?' Chan Master Zong said, 'The Sutra of Forty-two Chapters says: Offering food to one hundred ordinary people is not as good as offering food to one virtuous person; even offering food to billions of Buddhas of the three worlds is not as good as offering food to one who is without dwelling, without action, and without attainment.' The so-called 'without cultivation and attainment' is precisely the singular purity of right mindfulness. Being able to offer food to such a person, the merit surpasses that of offering to all Buddhas. However, many predecessors knew this meaning.' Hong asked, 'Who were they?'
宗曰。且以近說如秦少游藤州貶所自作挽章。有誰為飯黃緇之句。東坡既聞秦訃。以書送銀五兩。囑范元長為秦飯僧。及東坡北歸至毗陵以疾不起。太學生裒錢。于東京慧林飯僧。蘇黃門撰東坡墓誌首載之。洪曰。䞋金有據乎。宗曰。公豈不見毛詩小雅鹿鳴燕群臣嘉賓也。既飲食之。又實幣帛筐篚。以將其厚意。蓋飲食不足以盡敬。而加贈遺以致慇勤也。於是為誦丁晉公齋僧疏曰。佛垂遍智。道育群生。凡欲救于傾危。必預形於景貺。謂白衣干祿叨家宰之重權。丹陛宣恩忝先皇之優渥。補仲山之袞曲盡巧心。和傅說之羹難調眾口。嘗于安寢忽夢清容。妙訓泠泠俾塵心而早悟。貢儀隱隱恨凡目以那知。蓋智永週身事乖遠害。至禍臨而莫測成災。及以非常黜向西京。感聖恩而寬宥。竄于南裔當忠憲以甘心。咎實自貽。孽非他作。念一家之散地望萬里以何歸。既為負國之臣。永絕經邦之術。程由湘土。道假靈山。正當煩惱之身。忽接清涼之眾。方知富貴難保始終。直饒鼎食之榮。豈若盂羹之美。特形歸命恭發精誠。虔施白金充修凈供。飯苾芻之高德。答懶瓚之深慈。冀保此行乞無他恙。伏願天回南眷。澤賜下臨。免置邊夷。白日便同於鬼趣。賜歸中夏黃泉再感於天恩。虔罄丹誠永緊法力。洪曰。向讀名臣傳。只見補仲山袞知
【現代漢語翻譯】 現代漢語譯本： 宗杲禪師說：『就說近一點的事情，比如秦觀（秦少游）（字少游，北宋詞人）在藤州貶所自己寫的挽章，有『誰為飯黃緇』（誰來為我供養僧人）的句子。蘇軾（東坡）聽到秦觀的死訊后，用書信送去銀子五兩，囑託范元長為秦觀齋僧。等到蘇軾北歸，在毗陵因病去世，太學生們湊錢，在東京慧林寺齋僧。黃庭堅（蘇黃門）撰寫蘇軾墓誌銘，首先記載了這件事。』 洪覺范問道：『佈施金錢有依據嗎？』 宗杲禪師說：『您難道沒見過《毛詩·小雅·鹿鳴》嗎？那是宴請群臣嘉賓的詩，詩中說，既用酒食款待他們，又用裝滿幣帛的筐子贈送，來表達深厚的敬意。大概是因為飲食不足以表達全部的敬意，所以加上贈送禮物來表達慇勤之意。』 於是宗杲禪師背誦丁晉公（丁謂）的齋僧疏文說：『佛陀垂示普遍的智慧，佛法養育眾生。凡是想要挽救傾覆的危難，必須預先顯現美好的福報。我這個穿白衣的俗人，有幸憑藉俸祿，擔任了宰相的重要職位，在朝廷上宣揚皇恩，享受先皇的優厚待遇。想要彌補仲山甫的過失，用盡了巧思；想要調和傅說的羹湯，難以滿足眾人的口味。曾經在安睡時，忽然夢見清凈的容貌，美妙的訓誡，使我這顆蒙塵的心靈早日覺悟；進貢的禮儀隱約可見，遺憾我這凡俗的眼睛難以知曉。智永和尚週身的事情，違背了遠離災禍的原則，以至於災禍臨頭而無法預測，最終釀成災難。我被貶謫到西京，感謝聖上的恩典而得到寬恕，被流放到南方邊遠地區，應當像趙忠憲（趙抃）那樣甘心。罪過確實是自己造成的，災禍不是別人帶來的。想到一家人分散各地，遙望萬里，該向哪裡歸去？既然是辜負國家的臣子，就永遠斷絕了治理國家的才能。路途經過湘江一帶，道場藉助於靈山。正當煩惱纏身的時候，忽然遇到清涼的僧眾。才知道富貴難以保持始終，即使有鼎食的榮華，又哪裡比得上盂蘭盆節的齋飯之美？特別表達歸順之意，恭敬地發出精誠之心，虔誠地佈施白金，用來充當清凈的供養，供養高德的比丘，報答懶瓚禪師的深厚慈悲。希望保佑這次出行沒有其他災禍，伏願上天迴轉南顧的眷戀，恩澤降臨，免於被安置在邊遠地區，否則白日就如同身處鬼道，賜予迴歸中原的機會，即使身處黃泉也能再次感受到天恩。虔誠地傾盡丹誠，永遠依靠佛法的力量。』 洪覺范說：『以前讀名臣傳，只看到彌補仲山甫的過失，知道』
【English Translation】 English version: Zen Master Zong said, 'To speak of something closer, Qin Guan (Shaoyou), in his memorial written in his place of exile in Tengzhou, wrote the line 'Who will provide food for the yellow-robed monks?' When Su Shi (Dongpo) heard of Qin Guan's death, he sent five taels of silver in a letter, entrusting Fan Yuanchang to provide a meal for monks in Qin Guan's name. Later, when Su Shi was returning north and fell ill in Piling, the students collected money to provide a meal for monks at Huilin Temple in Tokyo. Huang Tingjian (Su Huangmen) wrote Su Shi's epitaph, which first recorded this event.' Hong Juefan asked, 'Is there any basis for donating money?' Zen Master Zong said, 'Have you not seen the 'Deer Cry' from the Minor Odes of the Book of Songs? It is a poem about feasting ministers and guests, saying that they are treated with wine and food, and also presented with baskets filled with silk to express deep respect. It seems that food and drink are not enough to express all the respect, so gifts are added to express earnestness.' Then Zen Master Zong recited Ding Jingong's (Ding Wei) memorial for offering a meal to monks, saying: 'The Buddha bestows universal wisdom, and the Dharma nurtures all beings. If one wishes to avert impending danger, one must first manifest auspicious blessings. I, a commoner in white robes, am fortunate to hold the important position of prime minister by virtue of my salary, and I proclaim the Emperor's grace in the court, enjoying the generous treatment of the late Emperor. I have tried my best to make up for Zhong Shanfu's mistakes, and it is difficult to satisfy everyone's tastes when trying to harmonize Fu Yue's soup. Once, while sleeping peacefully, I suddenly dreamed of a pure face, and the wonderful teachings awakened my dusty heart early on; the tribute was faintly visible, and I regretted that my mortal eyes could not know it. The affairs surrounding Zhiyong's life went against the principle of staying away from disaster, so that disaster struck and could not be predicted, eventually leading to calamity. I was demoted to Xijing, and I was grateful for the Emperor's grace and was forgiven, and I was exiled to the remote southern region, and I should be willing like Zhao Zhongxian (Zhao Bian). The fault is indeed my own, and the disaster was not brought by others. Thinking of my family scattered all over the place, looking out over thousands of miles, where should I return? Since I am a minister who has failed the country, I will forever sever my ability to govern the country. The journey passes through the Xiang River area, and the monastery relies on Ling Mountain. Just when I was troubled, I suddenly encountered the cool monks. I realized that wealth and honor are difficult to maintain to the end, and even the glory of eating from a tripod is not as good as the beauty of the Ullambana Festival meal. I especially express my submission and respectfully express my sincerity, and I piously donate white gold to serve as a pure offering, to offer to the virtuous Bhikkhus, and to repay the deep compassion of Zen Master Lazan. I hope to protect this trip from other disasters, and I pray that Heaven will turn back its southern gaze and bestow its grace, so that I will not be placed in a remote area, otherwise the daytime will be like being in the realm of ghosts, and I will be given the opportunity to return to the Central Plains, and even in the underworld I will be able to feel the grace of Heaven again. I piously exhaust my sincerity and forever rely on the power of the Dharma.' Hong Juefan said, 'When I read the biographies of famous ministers in the past, I only saw that he made up for Zhong Shanfu's mistakes, and I knew'
傅說羹一聯而已。今獲全聞。其精禱若此(感山云臥紀談) 衡岳寺高僧名明瓚。性懶而食殘。時曰懶殘李泌異而往謁之。撥火出芋。以其半啖必曰。領取十年宰相。己丑 大觀三年 大遼 乾統九年 女真八年 西夏
宋十二月二十七日。四明法智下二世杭州慈辯法師從諫自元豐元祐至大觀住上竺二十四年。退居處州壽聖入寂。嗣法弟子十人。西浙擇卿齊璧其傳最盛(教行錄)。庚寅 大觀四年 大遼 乾統十年 女真九年 西夏
宋六月。以張商英入相。時久旱。是夕大雨。御書商霖二大字賜商英。次年四月罷。宣和四年薨。號無盡居士。寓荊南日。道學自居。少見推許。圓悟艤舟謁之。劇談華嚴旨要。圓悟曰。華嚴現量境界。理事全真。初無假法。所以即一而萬。了萬為一。一復一。萬復萬。浩然莫窮。心佛眾生三無差別。卷舒自在。無礙圓融。此雖極則終是無風匝匝之波。無盡於是不覺促拓。圓悟遂問曰。到此與祖師西來意為同爲別。公曰同矣。圓悟曰。且得沒交涉。公色為之慍。圓悟曰。不見雲門道。山河大地無絲毫過患。猶是轉句。直得不見一色。始是半提更須知有向上全提時節。彼德山臨濟豈非全提乎。公乃首肯。翌旦復舉事法界理法界。至理事無礙法界。圓悟又問。此可說禪乎公曰
【現代漢語翻譯】 現代漢語譯本： 『傅說羹』只是一個典故而已。現在能夠聽到全部的（故事），他（傅說）的精誠祈禱就像這樣。（出自《感山云臥紀談》） 衡岳寺有一位高僧名叫明瓚（Ming Zan），天性懶惰卻又貪吃剩飯。當時人們稱他為『懶殘』。李泌（Li Mi）覺得他與衆不同，前去拜訪他。明瓚撥開火堆，取出芋頭，吃了一半，並說：『你將會得到十年宰相的職位。』 己丑年，即大觀三年（公元1109年），對應大遼乾統九年，女真八年，西夏。 宋朝十二月二十七日，四明法智（Siming Fazhi）的二世弟子，杭州慈辯法師（Hangzhou Cibian Fashi），從元豐、元祐到大觀年間，住在上竺寺二十四年。退隱到處州壽聖寺圓寂。繼承他佛法的弟子有十人，其中西浙的擇卿齊璧（Ze Qing Qi Bi）的傳承最為興盛。（出自《教行錄》） 庚寅年，即大觀四年（公元1110年），對應大遼乾統十年，女真九年，西夏。 宋朝六月，任命張商英（Zhang Shangying）為宰相。當時正值長期乾旱，當晚就下起了大雨。皇帝親筆書寫『商霖』兩個大字賜給張商英。第二年四月，張商英被罷免。宣和四年去世，謚號無盡居士（Wujin Jushi）。他住在荊南時，以道學自居，很少有人推崇他。圓悟（Yuanwu）停船拜訪他，深入探討《華嚴經》的旨要。圓悟說：『《華嚴經》所展現的是現量境界，理事完全真實，沒有虛假的成分。所以能夠即一而萬，了萬為一，一而復一，萬而復萬，浩瀚無邊。心、佛、眾生三者沒有差別，舒捲自如，無礙圓融。』雖然這已經達到了極致，但終究還是無風時水面上的波紋。無盡聽后，臉色不由得緊張起來。圓悟於是問道：『到了這種境界，與祖師西來的意義是相同還是不同？』張商英回答說：『相同了。』圓悟說：『恐怕還沒有真正領會。』張商英的臉色變得慍怒。圓悟說：『難道您沒聽雲門（Yunmen）說過嗎？山河大地沒有絲毫過患，仍然是轉句。只有達到不見一色的境界，才是半提，更要知道還有向上全提的時節。』德山（Deshan）和臨濟（Linji）難道不是全提嗎？張商英這才點頭認可。第二天，他們又談論事法界、理法界，直到理事無礙法界。圓悟又問：『這可以稱為禪嗎？』張商英說：
【English Translation】 English version: 'Fu Yue Geng' is just an allusion. Now I have heard the whole story. His sincere prayer was like this. (From 'Gan Shan Yun Wo Ji Tan') In Hengyue Temple, there was a high monk named Ming Zan (Ming Zan), who was lazy by nature but greedy for leftovers. At that time, people called him 'Lazy Can'. Li Mi (Li Mi) felt that he was different and went to visit him. Ming Zan poked the fire and took out the taro, ate half of it, and said: 'You will get the position of prime minister for ten years.' The year Ji Chou, which is the third year of Daguan (1109 AD), corresponds to the ninth year of Qiantong of the Great Liao Dynasty, the eighth year of the Nvzhen, and the Xixia. On the twenty-seventh day of the twelfth month of the Song Dynasty, Hangzhou Cibian Fashi (Hangzhou Cibian Fashi), the second-generation disciple of Siming Fazhi (Siming Fazhi), lived in Shangzhu Temple for twenty-four years from the Yuanfeng and Yuanyou to the Daguan period. He retired to Shousheng Temple in Chuzhou and passed away. There were ten disciples who inherited his Dharma, among whom Ze Qing Qi Bi (Ze Qing Qi Bi) of Xizhe had the most prosperous inheritance. (From 'Jiao Xing Lu') The year Gengyin, which is the fourth year of Daguan (1110 AD), corresponds to the tenth year of Qiantong of the Great Liao Dynasty, the ninth year of the Nvzhen, and the Xixia. In June of the Song Dynasty, Zhang Shangying (Zhang Shangying) was appointed as prime minister. At that time, there was a long drought, and it rained heavily that night. The emperor personally wrote the two characters 'Shang Lin' and gave them to Zhang Shangying. In April of the following year, Zhang Shangying was dismissed. He died in the fourth year of Xuanhe and was given the posthumous title of Wujin Jushi (Wujin Jushi). When he lived in Jingnan, he regarded himself as a scholar of Taoism, and few people admired him. Yuanwu (Yuanwu) stopped his boat to visit him and discussed the essentials of the Avatamsaka Sutra in depth. Yuanwu said: 'What the Avatamsaka Sutra shows is the present quantity realm, the principles and things are completely true, and there are no false elements. Therefore, it can be one and ten thousand, and ten thousand can be one, one and one, and ten thousand and ten thousand, vast and boundless. There is no difference between mind, Buddha, and sentient beings, they are free to stretch and roll, and they are unobstructed and harmonious.' Although this has reached the extreme, it is still the ripples on the water without wind. After hearing this, Wujin's face could not help but become nervous. Yuanwu then asked: 'In this realm, is the meaning of the ancestor's coming from the West the same or different?' Zhang Shangying replied: 'It's the same.' Yuanwu said: 'I'm afraid you haven't really understood it.' Zhang Shangying's face became angry. Yuanwu said: 'Haven't you heard Yunmen (Yunmen) say? There is no fault in the mountains, rivers, and earth, it is still a turning sentence. Only when you reach the realm of not seeing a single color is it half a mention, and you must know that there is still a time for a full mention upwards.' Aren't Deshan (Deshan) and Linji (Linji) full mentions? Zhang Shangying nodded in agreement. The next day, they talked about the Dharma Realm of Affairs and the Dharma Realm of Principles, until the Dharma Realm of Unobstructed Affairs and Principles. Yuanwu asked again: 'Can this be called Zen?' Zhang Shangying said:
正好說禪也。圓悟笑曰不然。正是法界量里在。蓋法界量未滅。若到事事無礙法界法界量滅。始好說禪。如何是佛乾屎橛。如何是佛麻三斤。是故真凈偈曰。事事無礙如意自在。手把豬頭口誦凈戒。趁出淫坊未還酒債。十字街頭解開布袋。無盡公曰。美哉之論豈易得聞乎。羅湖贊曰。夫圓悟融通宗教若此。故使達者心悅而誠服。非宗說俱通安能爾耶(瑩仲溫羅湖錄)。
圓悟 西川成都府昭覺寺禪師。名克勤。彭州駱氏子。世宗儒。兒時日記千言。游妙寂寺見佛書有感。遂出家。依師自省祝髮。從文照法師通講說。又從敏行授楞嚴。出蜀首謁玉泉皓。次依金鑾信大溈喆黃龍晦堂心東林總。皆稱美之。晦堂曰。他日臨濟一派屬子矣。最後到蘄州。謁演禪師於五祖山。盡領其奧旨。至是崇寧中還鄉里。成都帥翰林郭公知章。請開法六祖寺更昭覺。政和初謝事復出峽南遊。時無盡居士張公商英寓荊南。師謁之談華嚴。無盡公信敬拜禮之。留住碧巖。復徙道林。樞密鄧公子常奏賜紫服師號。詔住建康蔣山。敕補汴京天寧萬壽寺。帝召見褒寵甚渥。建炎初又遷鎮江金山。適高宗駕幸揚州。詔入對賜號圓悟禪師。遷江西云居。久之還領昭覺。紹興五年(高宗年號)八月己酉示微恙。趺坐書偈別眾投筆而逝。火化舌齒不壞。舍
【現代漢語翻譯】 現代漢語譯本 正好說禪也。圓悟（禪師名）笑著說：『不是這樣的。』這正是法界量里所包含的。因為法界量還沒有消失。如果到了事事無礙的法界，法界量消失，才好說禪。什麼是佛？是乾屎橛（擦屁股的木棒）。什麼是佛？是麻三斤（重量單位）。所以真凈禪師的偈語說：『事事無礙，如意自在，手裡拿著豬頭，口裡誦著凈戒，從妓院裡趕出來，還沒還清酒債，在十字街頭解開布袋。』無盡公（張商英的別號）說：『多麼美好的言論啊，哪裡容易聽到呢？』羅湖（瑩仲溫的別號）讚歎說：『圓悟禪師融會貫通宗教到這種程度，所以使通達的人心悅誠服。如果不是宗門和教理都通達，怎麼能做到這樣呢？』（瑩仲溫《羅湖錄》）。
圓悟（禪師名），西川成都府昭覺寺禪師。名克勤，彭州駱氏之子。世代為儒。小時候每天能記住一千字。遊覽妙寂寺時看到佛書有所感悟，於是出家。依止自省禪師祝髮。跟隨文照法師通習講說，又跟隨敏行法師學習《楞嚴經》。離開四川后首先拜訪玉泉皓禪師，然後依止金鑾信禪師、大溈喆禪師、黃龍晦堂禪師、東林總禪師。都稱讚他。晦堂禪師說：『將來臨濟宗這一派就屬於你了。』最後到蘄州，在五祖山拜訪演禪師，完全領會了他的奧旨。到崇寧年間回到家鄉。成都長官翰林郭知章，請他到六祖寺開法，後來又回到昭覺寺。政和初年辭去職務，再次出峽南遊歷。當時無盡居士張商英住在荊南，圓悟禪師拜訪他，談論《華嚴經》。無盡公信服敬佩，向他頂禮。留他住在碧巖寺，後來又遷到道林寺。樞密鄧公子常上奏朝廷賜予他紫色的袈裟和禪師的稱號。皇帝下詔讓他住在建康蔣山寺，又敕令他到汴京天寧萬壽寺。皇帝召見他，非常褒獎寵愛。建炎初年又遷到鎮江金山寺。適逢高宗皇帝駕臨揚州，下詔讓他入宮對答，賜號圓悟禪師。遷到江西云居寺。很久之後又回到昭覺寺。紹興五年（高宗年號）八月己酉，略微感到不適，跏趺而坐，寫下偈語與眾人告別，扔下筆去世。火化后舌頭和牙齒沒有損壞，留下舍利。
【English Translation】 English version 'It is just right to talk about Chan.' Yuanwu (Zen master's name) smiled and said, 'It is not so.' This is precisely within the measure of the Dharmadhatu (realm of reality). Because the measure of the Dharmadhatu has not disappeared. If one reaches the Dharmadhatu where all things are unobstructed, and the measure of the Dharmadhatu disappears, then it is good to talk about Chan. What is Buddha? It is a dried dung stick (used to wipe the buttocks). What is Buddha? It is three pounds of flax (a unit of weight). Therefore, the verse of Zhenjing (Zen master's name) says: 'All things are unobstructed, as desired and at ease, holding a pig's head in hand, reciting pure precepts in the mouth, chased out from the brothel, still owing debts for wine, untying the cloth bag at the crossroads.' Wujing Gong (another name for Zhang Shangying) said, 'How beautiful are these words, how rare to hear!' Luohu (another name for Ying Zhongwen) praised, 'Yuanwu Zen master integrates and understands religion to this extent, so that those who are enlightened are pleased and sincerely convinced. If one does not understand both the Zen school and the teachings, how could one do this?' (Ying Zhongwen's 'Luohu Record').
Yuanwu (Zen master's name), Zen master of Zhaojue Temple in Chengdu Prefecture, Xichuan. His name was Keqin, son of the Luo family of Pengzhou. His family had been Confucian scholars for generations. As a child, he could memorize a thousand words a day. When visiting Miaoji Temple, he was inspired by Buddhist books and became a monk. He followed Zen Master Zisheng to have his head shaved. He followed Dharma Master Wenzhao to study and lecture, and also followed Minxing to study the Shurangama Sutra. After leaving Sichuan, he first visited Zen Master Yuquan Hao, and then followed Zen Master Jinluan Xin, Zen Master Dawei Zhe, Zen Master Huanglong Huitang, and Zen Master Donglin Zong. They all praised him. Zen Master Huitang said, 'In the future, the Linji school will belong to you.' Finally, he went to Qizhou and visited Zen Master Yan at Mount Wuzu, fully understanding his profound meaning. During the Chongning era, he returned to his hometown. The magistrate of Chengdu, Hanlin Guo Zhizhang, invited him to open the Dharma at the Sixth Ancestor Temple, and later returned to Zhaojue Temple. In the early years of Zhenghe, he resigned from his position and traveled south of the gorge again. At that time, Layman Wujing Zhang Shangying lived in Jingnan. Zen Master Yuanwu visited him and discussed the Avatamsaka Sutra. Wujing Gong was convinced and admired him, and bowed to him. He stayed at Biyan Temple, and later moved to Daolin Temple. The Privy Councilor Deng Gongzichang奏奏 to the court to grant him a purple robe and the title of Zen Master. The emperor issued an edict ordering him to live in Jiangshan Temple in Jiankang, and also ordered him to go to Tianning Wanshou Temple in Bianjing. The emperor summoned him and praised and favored him greatly. In the early years of Jianyan, he moved to Jinshan Temple in Zhenjiang. When Emperor Gaozong visited Yangzhou, he issued an edict to summon him to the palace to answer questions, and bestowed the title of Zen Master Yuanwu. He moved to Yunju Temple in Jiangxi. After a long time, he returned to Zhaojue Temple. In the fifth year of Shaoxing (Emperor Gaozong's reign), on the day of Jiyou in the eighth month, he felt slightly unwell, sat in the lotus position, wrote a verse to bid farewell to the crowd, threw down his pen and passed away. After cremation, his tongue and teeth were not damaged, and relics remained.
利五色無數。塔于昭覺寺之側。謚真覺禪師。嗣五祖山演禪師。演嗣白雲端。端嗣楊岐會。會嗣慈明圓禪師。臨濟派也(普燈錄)。辛卯 政和元年 大遼 天慶元年 女真阿骨打十年 西夏 壬辰 政和二年 大遼 天慶二年 女真阿骨打十一年 西夏
宋太師楚國公蔡京喜食鶉。預籠蓄而烹之。嘗夢鶉數千訴於前。其一致詞曰。食君稟中粟。充君箸下肉。一羹數百命。生死猶轉轂。看君壽千春。禍福相倚伏。京甚畏焉 宋秋九月。改官名太宰少宰。曰左右僕射。癸巳 政和三年春三月王安石進封舒王 大遼 天慶三年 女真阿骨打十二年 西夏
宋東都妙慧尼寺住持凈智大師慧光。產生都范氏。其著書號唐鑒。乃其叔父也。是年帝自禁中以法衣施諸禪長老。光亦預焉。因命資次說法。而光受當其末。升座問答罷顧視大眾曰。若論說禪說道。則諸大禪師已說了也。教山僧到這裡說個甚麼即得。豈不見先德道千種言萬般解。只要教君長不昧。然雖如是畢竟如何。遂以法衣覆頂。良久云。衲帔矇頭萬事休。此時山僧都不會便下座。於時緇素聽者萬計。靡不歎服。所以韓舍人子蒼銘光之塔稱其多聞善辯焉。塔創于豫章西山聖相之原(云臥紀談)。
宋四月。西蜀嘉州奏。風折大樹枯株有僧在定。髭
【現代漢語翻譯】 利五色無數。（利五色無數：指利益眾多，種類繁多。）塔位於昭覺寺旁邊。謚號為真覺禪師。師承五祖山演禪師。演禪師師承白雲端。端師承楊岐會。會師承慈明圓禪師。屬於臨濟宗派（出自《普燈錄》）。 辛卯年，政和元年（宋徽宗年號），也是大遼天慶元年，女真阿骨打十年，西夏某年。 壬辰年，政和二年，也是大遼天慶二年，女真阿骨打十一年，西夏某年。
宋朝太師、楚國公蔡京喜歡吃鵪鶉，預先用籠子蓄養然後烹飪。曾經夢見數千只鵪鶉在他面前哭訴，它們異口同聲地說：『吃的是您糧倉里的糧食，充當的是您筷子下的肉。一碗羹湯就要數百條生命，生死就像車輪一樣轉動。看您能活到千歲高齡，但禍與福互相依存啊。』蔡京非常害怕這件事。 宋朝秋季九月，更改官名，將太宰、少宰改為左右僕射。 癸巳年，政和三年春三月，王安石被加封為舒王。也是大遼天慶三年，女真阿骨打十二年，西夏某年。
宋朝東都妙慧尼寺的住持凈智大師慧光，是成都范氏人。他所著的書籍署名唐鑒，實際上是他的叔父所著。這年，皇帝從宮中拿出法衣施捨給各位禪宗長老，慧光也在其中。於是皇帝命令按照資歷依次說法，慧光被安排在最後。他升座問答完畢后，環顧大眾說：『如果論說禪、說道理，那麼各位大禪師已經說過了。教山僧到這裡說什麼才好呢？』難道沒聽過先德說『千種言、萬般解，只要教君長不昧』嗎？雖然如此，但究竟如何呢？』於是用袈裟蓋住頭頂，過了很久說：『衲帔矇頭萬事休，此時山僧都不會。』便走下座位。當時在場的僧人和百姓有數萬人，沒有不歎服的。所以韓舍人的兒子韓子蒼在慧光的塔銘中稱讚他見多識廣、善於辯論。塔建在豫章西山聖相之原（出自《云臥紀談》）。
宋朝四月，西蜀嘉州上奏，說風吹斷大樹的枯樹樁，發現有僧人在入定。胡
【English Translation】 Benefits are numerous and of various kinds. The pagoda is located next to Zhaojue Temple. He was posthumously named Zen Master Zhenjue (Zen Master Zhenjue: posthumous title). He was a successor of Zen Master Yan of Mount Wuzu. Zen Master Yan was a successor of Baiyun Duan. Duan was a successor of Yangqi Hui. Hui was a successor of Zen Master Ciming Yuan. He belonged to the Linji school (from 'Puteng Lu'). In the year Xinmao, the first year of Zhenghe (reign title of Emperor Huizong of Song), also the first year of Tianqing of the Great Liao, the tenth year of Aguda of the Jurchens, and a certain year of Western Xia. In the year Renchen, the second year of Zhenghe, also the second year of Tianqing of the Great Liao, the eleventh year of Aguda of the Jurchens, and a certain year of Western Xia.
Grand Tutor of the Song Dynasty, Duke of Chu, Cai Jing, enjoyed eating quail, so he kept them in cages to cook. He once dreamed that thousands of quails were complaining before him, saying in unison: 'We eat the grain from your granary, and become the meat under your chopsticks. One bowl of soup takes hundreds of lives, and life and death turn like a wheel. We see you living to a thousand years, but fortune and misfortune depend on each other.' Cai Jing was very afraid of this. In the autumn of the Song Dynasty, in the ninth month, the official titles of Taizai and Shaozai were changed to Left and Right Vice Directors. In the year Guisi, the third year of Zhenghe, in the third month of spring, Wang Anshi was granted the title of Prince of Shu. Also the third year of Tianqing of the Great Liao, the twelfth year of Aguda of the Jurchens, and a certain year of Western Xia.
The abbot of Miaohui Nunnery in Dongdu (Eastern Capital) of the Song Dynasty, Great Master of Pure Wisdom Huiguang, was from the Fan family of Chengdu. The book attributed to him was titled 'Tang Jian', but it was actually written by his uncle. In this year, the emperor took out Dharma robes from the palace to donate to the Zen elders, and Huiguang was among them. So the emperor ordered them to preach in order of seniority, and Huiguang was arranged last. After he ascended the seat and finished the questions and answers, he looked around at the crowd and said: 'If we are talking about Zen and explaining the truth, then the great Zen masters have already spoken. What should this mountain monk say here?' Haven't you heard the former worthies say, 'A thousand words, ten thousand explanations, only to teach the ruler not to be ignorant'? Although this is so, what is it ultimately like?' Then he covered his head with the kasaya, and after a long time said: 'With the patched robe covering my head, all things cease. At this moment, this mountain monk knows nothing.' Then he stepped down from the seat. At that time, there were tens of thousands of monks and laypeople present, and none did not admire him. Therefore, Han Zicang, the son of Han Sheren, praised Huiguang's extensive knowledge and eloquence in the inscription on his pagoda. The pagoda was built in the original site of the Holy Image on the West Mountain of Yuzhang (from 'Yunwo Jitan').
In April of the Song Dynasty, Jia Prefecture of Western Shu reported that a strong wind broke a large tree stump, and a monk was found in samadhi (deep meditation). His beard
發矇密指爪纏身。帝令送至京師。秋八月迎入禁中。譯經院三藏大師金總持。鳴金磬出其定。僧曰。我東林遠法師之弟慧持也。西遊峨嵋。因入定於此。遠公無恙否。三藏曰。遠公東晉人。去世已七百年。僧遂不語。三藏徐啟。今欲何歸。僧曰陳留縣。即復入定。乃用其言葬陳留。帝令繪其像頒天下。御製贊三首曰。七百年前老古錐。定中訊息許誰知。爭如只履西歸去。生死徒勞未作皮。藏山于澤亦藏身。天下無藏道可親。為語莊周休擬議。樹中不是負趍人。有情身不是無情。此彼人人定里身。會得菩提本無樹。不須辛苦問盧能(普燈錄二十二卷。慧持見東晉義熙八年)。甲午 政和四年 大遼 天慶四年 女真阿骨打十三年秋八月叛遼 西夏
女真 金也。世本新羅人。號完顏氏。完顏猶漢言王也。世為酋長。服屬大遼二百年。世襲節度使。至龕福下四世。妻女真女生二子。長曰胡來。胡來生三子。長曰核里。次曰蒲刺束。季曰楊割。楊割生三子。長曰阿骨打。次曰吳乞馬。季曰思改。思改生粘罕。女真至楊割太師始雄諸部。丙子歲蕭解里嘯聚。遼捕之。遂投生女真界(見壽昌乙亥下)。遼命楊割圖之。楊割但斬解里。遣長子阿骨打獻首級于遼。自此楊割內恃有功。陰懷異志。楊割死。阿骨打之年。會遼主
【現代漢語翻譯】 現代漢語譯本：
一個和尚顯現出密指爪纏身的樣子。皇帝下令將他送到京師。秋季八月，將他迎入禁中。譯經院的三藏大師金總持（Jin Zongchi）敲響金磬，試圖讓他出定。僧人說：『我是東林寺遠法師（Yuan Fashi）的弟弟慧持（Huichi）。我西遊峨嵋山，因此在此入定。遠公（Yuan Gong）現在安好嗎？』三藏大師說：『遠公是東晉人，去世已經七百年了。』僧人於是不再說話。三藏大師慢慢地問：『現在想去哪裡？』僧人說：『陳留縣。』說完又再次入定。於是按照他的話將他安葬在陳留。皇帝下令畫他的畫像頒佈天下，並御製了三首贊詩：『七百年前的老古錐，定中的訊息有誰知道？爭如只穿一隻鞋西歸去，生死徒勞未曾脫皮。藏山于澤也藏身，天下沒有可以隱藏的道是可親的。告訴莊周不要再猜測了，樹中不是躲避追趕的人。有情身不是無情身，此身彼身都是定中的身。領會菩提本無樹，不須辛苦問盧能（Lú Néng）。』（出自《普燈錄》第二十二卷，慧持見於東晉義熙八年）。甲午年，政和四年；大遼天慶四年；女真阿骨打（Aguda）十三年秋八月叛遼。
女真，就是金。世代是新羅人，號稱完顏氏（Wanyan Shi）。完顏在漢語中就是『王』的意思。世代為酋長，臣服於大遼二百年，世襲節度使。到龕福（Kanfu）下傳了四世。他的妻子是女真人，生了兩個兒子，長子叫胡來（Hulai）。胡來生了三個兒子，長子叫核里（Heli），次子叫蒲刺束（Pulashu），季子叫楊割（Yangge）。楊割生了三個兒子，長子叫阿骨打，次子叫吳乞買（Wuqimai），季子叫思改（Sigai）。思改生了粘罕（Nianhan）。女真到楊割太師時開始雄踞各部。丙子年，蕭解里（Xiao Jieli）嘯聚作亂，遼國捉拿他，於是他投奔了生女真界（見壽昌乙亥年下）。遼國命令楊割去討伐他。楊割只是斬殺了蕭解里，派長子阿骨打將首級獻給遼國。從此楊割內心自恃有功，暗懷異志。楊割死後，到了阿骨打的時代，正趕上遼國皇帝...
【English Translation】 English version:
A monk manifested with densely intertwined fingers and claws. The emperor ordered him to be sent to the capital. In the eighth month of autumn, he was welcomed into the imperial palace. Jin Zongchi (Golden Total Holder), the Tripitaka Master of the Translation Bureau, struck a golden chime to try to bring him out of his samadhi (deep meditative state). The monk said, 'I am Huichi (Wisdom Holder), the younger brother of Dharma Master Yuan (Yuan Fashi) of Donglin Temple. I traveled west to Mount Emei and entered samadhi here. Is Yuan Gong (Venerable Yuan) well?' The Tripitaka Master said, 'Yuan Gong was a person of the Eastern Jin Dynasty and passed away seven hundred years ago.' The monk then stopped speaking. The Tripitaka Master slowly asked, 'Where do you wish to go now?' The monk said, 'Chenliu County.' After saying this, he entered samadhi again. So, according to his words, he was buried in Chenliu. The emperor ordered that his portrait be painted and distributed throughout the empire, and he composed three eulogies: 'The old master of seven hundred years ago, who knows the news in his samadhi? Better to return west wearing only one shoe, birth and death are in vain, never shedding the skin. Hiding the mountain in the swamp also hides the body, there is no way to hide in the world that can be intimate. Tell Zhuang Zhou to stop guessing, the tree is not a place for people fleeing pursuit. The sentient body is not the insentient body, this body and that body are both bodies in samadhi. Understand that Bodhi originally has no tree, no need to ask Lu Neng (Huineng) with hardship.' (From the 'Records of Universal Illumination,' Volume 22, Huichi seen in the eighth year of Yixi of the Eastern Jin Dynasty). In the year Jiawu, the fourth year of Zhenghe; the fourth year of Tianqing of the Great Liao; in the eighth month of autumn of the thirteenth year of Aguda (Founder of Jin Dynasty) of the Jurchens, he rebelled against Liao.
The Jurchens are also known as Jin. Their ancestors were people of Silla, called the Wanyan clan (Wanyan Shi). Wanyan means 'king' in Chinese. For generations, they were chieftains, subordinate to the Great Liao for two hundred years, and hereditary Jiedushi (military governors). It was passed down for four generations to Kanfu (Name). His wife was a Jurchen woman and bore two sons, the eldest named Hulai (Name). Hulai had three sons, the eldest named Heli (Name), the second named Pulashu (Name), and the youngest named Yangge (Name). Yangge had three sons, the eldest named Aguda, the second named Wuqimai (Name), and the youngest named Sigai (Name). Sigai had Nianhan (Name). The Jurchens began to dominate the tribes during the time of Grand Tutor Yangge. In the year Bingzi, Xiao Jieli (Name) gathered rebels, and the Liao captured him, so he fled to the territory of the Raw Jurchens (see below the year Yihai of Shouchang). The Liao ordered Yangge to suppress him. Yangge only beheaded Xiao Jieli and sent his eldest son Aguda to present the head to the Liao. From then on, Yangge relied on his merits and harbored rebellious ambitions. After Yangge died, in the era of Aguda, he met the Liao emperor...
天祚掊剝是嗜。上下荒淫。其相李儼蕭奉先輩庸瑣貪婪。阿骨打承其父楊割富庶之餘。兵強馬壯力有異圖。先是女真之地東北鄰於五國。五國之東接大海。出名鷹。自海東來者謂之海東青。小而俊健能擒鵝鶩。爪曰者尤以為異。遼人酷愛之。天祚嗣位責貢尤苛。逼其國人窮取以獻。女真至五國戰鬥而後得。女真苦之。且沿邊諸帥邀求賂遺無虛日不勝其擾。諸部怨叛于遼。潛結阿骨打舉兵謀亂。至是甲午年秋八月。阿骨打始叛。用粘罕胡舍為謀主。銀木割移烈婁宿阇母等為將帥。甲馬二千犯混同江之東寧江府。天祚遣兵御之。皆敗遂失寧江州。阿骨打將兵轉戰而前。乙未年秋八月。遼主天祚下詔親征女真。路出長春。軍中一夕戈甲有光。遼相張琳曰。唐莊宗攻梁。矛戟夜有光。郭崇韜曰。火出兵入破賊之兆。天祚喜而信之。十一月進戰兵潰。天祚一日一夜走五百里。退保長春。女真乘勝。遂並渤海遼陽等五十四州(遼志) 長白山混同江。俱今遼陽開元路咸平府。乙未 政和五年 二月立定王相為皇太子 大遼 天慶五年 女真阿骨打十四年 西夏
宋四月。明州延慶院明智法師中立入寂。立嗣神智鑒文。文嗣廣智尚賢。三世皆繼住持延慶祖庭。至立益盛。晁說之銘其塔(祖庭塔銘)。
宋左街香積院法
【現代漢語翻譯】 現代漢語譯本 天祚帝（Tianzuo）的搜刮掠奪成性，朝廷上下荒淫無度。宰相李儼（Li Yan）、蕭奉先（Xiao Fengxian）等人平庸、瑣碎、貪婪。阿骨打（Aguda），繼承了他父親楊割（Yangge）留下的富庶基業，兵強馬壯，心懷異圖。起初，女真族（Nuzhen）的領地東北方與五國（Wuguo）相鄰，五國的東邊連線著大海，出產名貴的鷹。從海東來的鷹被稱為海東青（Haidongqing），體型雖小卻精明強健，能捕捉鵝和鴨子。爪子上有斑紋的尤其被認為是珍品。遼人（Liao）非常喜愛海東青，天祚帝繼位后，索要的貢品更加苛刻，逼迫五國百姓竭盡全力去獲取進獻。女真人必須與五國人戰鬥才能獲得海東青，因此深受其苦。而且沿邊的各路將帥，每天都索要賄賂，使他們不堪其擾。各部落對遼國怨恨叛離，暗中與阿骨打勾結，起兵謀反。到了甲午年秋八月，阿骨打開始反叛，任用粘罕（Nianhan）、胡舍（Hushe）為主要謀士，銀木割（Yinguge）、移烈婁（Yilielou）、宿阇母（Sujiamu）等人為將帥，率領兩千騎兵進犯混同江（Huntong River）以東的寧江府（Ningjiang Prefecture）。天祚帝派兵抵禦，但都戰敗，最終失去了寧江州（Ningjiang Prefecture）。阿骨打率領軍隊轉戰向前。乙未年秋八月，遼主天祚帝下詔親自征討女真。路過長春（Changchun）時，軍中一夜之間戈甲閃耀光芒。遼相張琳（Zhang Lin）說：『唐莊宗（Emperor Zhuangzong of Tang）攻打後梁（Later Liang）時，矛戟夜裡也曾發光。』郭崇韜（Guo Chongtao）說：『這是火出兵入，將要擊破敵人的徵兆。』天祚帝聽后非常高興，深信不疑。十一月，進軍作戰，結果大敗。天祚帝一日一夜逃跑了五百里，退守長春。女真族乘勝追擊，於是吞併了渤海（Bohai）、遼陽（Liaoyang）等五十四州。（《遼志》記載）長白山（Changbai Mountain）、混同江，都在今天的遼陽開元路咸平府（Xianping Prefecture, Kaiyuan Circuit, Liaoyang）。 乙未年，即政和五年，二月，立定王相（Ding Wang Xiang）為皇太子。時為大遼天慶五年，女真阿骨打十四年，西夏（Western Xia）。 宋朝四月，明州（Mingzhou）延慶院（Yanqing Monastery）的明智法師中立（Mingzhi Zhongli）圓寂。他的繼承人是神智鑒文（Shenzhi Jianwen），鑒文的繼承人是廣智尚賢（Guangzhi Shangxian）。這三代都相繼擔任延慶祖庭（Yanqing Zuting）的住持。到了立益盛（Li Yisheng）時，晁說之（Chao Yueshi）為他撰寫了塔銘（祖庭塔銘）。 宋朝左街香積院（Xiangji Monastery）的法...
【English Translation】 English version Tianzuo (Tianzuo, Emperor of Liao) was addicted to exploitation and plunder, and the court was licentious. His chancellors, Li Yan (Li Yan), Xiao Fengxian (Xiao Fengxian), and others, were mediocre, trivial, and greedy. Aguda (Aguda), inheriting the prosperous foundation left by his father Yangge (Yangge), had strong troops and horses and harbored different ambitions. Initially, the territory of the Nuzhen (Nuzhen) tribe bordered Wuguo (Wuguo) to the northeast, and Wuguo was connected to the sea to the east, producing famous eagles. Eagles from the sea were called Haidongqing (Haidongqing), which were small but clever and strong, capable of catching geese and ducks. Those with patterned claws were especially considered treasures. The Liao people (Liao) loved Haidongqing very much. After Emperor Tianzuo ascended the throne, the tributes he demanded became even more harsh, forcing the people of Wuguo to do their best to obtain them for presentation. The Nuzhen people had to fight with the Wuguo people to obtain Haidongqing, and therefore suffered greatly. Moreover, the generals along the border demanded bribes every day, making them unbearable. The tribes resented and rebelled against the Liao, secretly colluding with Aguda to raise troops for rebellion. In the eighth month of the Jiawu year, Aguda began to rebel, appointing Nianhan (Nianhan) and Hushe (Hushe) as the main strategists, and Yinguge (Yinguge), Yilielou (Yilielou), and Sujiamu (Sujiamu) as generals, leading two thousand cavalry to invade Ningjiang Prefecture (Ningjiang Prefecture) east of the Huntong River (Huntong River). Emperor Tianzuo sent troops to resist, but they were all defeated, and eventually lost Ningjiang Prefecture. Aguda led his troops to fight forward. In the eighth month of the Yiwei year, Emperor Tianzuo of Liao issued an edict to personally conquer the Nuzhen. Passing through Changchun (Changchun), the armor and weapons in the army shone brightly one night. The Liao chancellor Zhang Lin (Zhang Lin) said: 'When Emperor Zhuangzong of Tang (Emperor Zhuangzong of Tang) attacked Later Liang (Later Liang), the spears and halberds also shone at night.' Guo Chongtao (Guo Chongtao) said: 'This is a sign that fire will enter the army and defeat the enemy.' Emperor Tianzuo was very happy after hearing this and believed it deeply. In November, he advanced to fight, but was defeated. Emperor Tianzuo fled five hundred miles in one day and one night, retreating to Changchun. The Nuzhen tribe took advantage of the victory and then annexed fifty-four states including Bohai (Bohai) and Liaoyang (Liaoyang). (Recorded in the 'History of Liao') Changbai Mountain (Changbai Mountain) and Huntong River are all located in Xianping Prefecture, Kaiyuan Circuit, Liaoyang today. In the Yiwei year, which was the fifth year of Zhenghe, in the second month, Ding Wang Xiang (Ding Wang Xiang) was established as the crown prince. At that time, it was the fifth year of Tianqing in the Great Liao, the fourteenth year of Aguda of the Nuzhen, and Western Xia (Western Xia). In April of the Song Dynasty, Mingzhi Zhongli (Mingzhi Zhongli), the Dharma Master of Yanqing Monastery (Yanqing Monastery) in Mingzhou (Mingzhou), passed away. His successor was Shenzhi Jianwen (Shenzhi Jianwen), and Jianwen's successor was Guangzhi Shangxian (Guangzhi Shangxian). These three generations successively served as the abbots of Yanqing Zuting (Yanqing Zuting). When it came to Li Yisheng (Li Yisheng), Chao Yueshi (Chao Yueshi) wrote his epitaph (Epitaph of Zuting). The Dharma of Xiangji Monastery (Xiangji Monastery) on the left street of the Song Dynasty...
師永道。敕賜號寶覺大師(道三藏法師傳)。
隆與府黃龍山死心禪師。名悟新。韶州黃氏子。生有紫肉幕左肩。右袒如僧伽黎狀。壯依佛陀院德修祝髮。進具參方謁晦堂心禪師。得其法要。遂嗣之。至是乙未十二月十三日入寂。荼毗舍利五色。後有過其區所者。獲之尤多。塔于晦堂丈室之北(普燈)。
隆興府泐潭湛堂禪師。名文準。生興元府梁氏。受具后參方謁真凈文禪師。服勤十年。一日舉杖決渠水濺衣忽大悟。顯謨李公景直守豫章。請開法雲巖。遷泐潭。至是政和五年十月二十日。更衣說偈而化。阇維睛齒念珠不壞。舍利晶圓光潔塔于南山之陽。無盡居士丞相張公商英撰行業碑。大慧杲禪師為禪侶時請之也。師嗣真凈文。文嗣黃龍南禪師(普燈)。丙申 政和六年 大遼 天慶六年 女真阿骨打十五年 西夏
宋秋九月一日杭州靈芝寺律師元照跏趺入寂。壽六十九歲。僧臘五十一夏。葬寺西北隅。謚曰大智。劉燾銘其塔。關演碑其行業。孫覿為立石。照字湛然。生餘杭唐氏。初毗尼大學親自佛制。自文殊已降不許措一詞。優婆離結集不敢衍一字。人間天上十方三界。剎海無盡聖眾。唯同一律可謂嚴矣。如世禮樂征伐必自天子出。公侯卿大夫不容僭也。然大法東度。唯律未明。學者失己。
【現代漢語翻譯】 現代漢語譯本： 師永道，被皇帝敕封為寶覺大師（出自《道三藏法師傳》）。 隆興府黃龍山死心禪師，法名悟新，是韶州黃氏之子。出生時左肩有紫色肉膜，右袒的形狀如同僧伽黎（僧侶的袈裟）。成年後依止佛陀院的德修剃度出家。受具足戒后，參訪各地，拜謁晦堂心禪師，得到他的法要，於是繼承了他的法脈。于乙未年十二月十三日圓寂。荼毗（火化）后，舍利（遺骨）呈現五種顏色。後來有人經過他圓寂的地方，拾取到很多舍利。塔（埋葬舍利的建築物）建在晦堂丈室的北面（出自《普燈》）。 隆興府泐潭湛堂禪師，法名文準，出生于興元府梁氏。受具足戒后，參訪各地，拜謁真凈文禪師，服侍勤勞十年。一日，舉起禪杖決開渠水，濺濕了衣服，忽然大悟。顯謨李公景直鎮守豫章時，請他到云巖開法。后遷往泐潭。于政和五年十月二十日，更換衣服，說完偈語后圓寂。荼毗后，牙齒和念珠沒有損壞，舍利晶瑩圓潤，光潔明亮，塔建在南山的南面。無盡居士、丞相張商英撰寫了行業碑。大慧杲禪師還是禪侶時，請他撰寫的。湛堂禪師繼承了真凈文的法脈，真凈文繼承了黃龍南禪師的法脈（出自《普燈》）。丙申年，即政和六年，大遼天慶六年，女真阿骨打十五年，西夏年號。 宋朝秋季九月一日，杭州靈芝寺律師元照跏趺（佛教坐禪姿勢）入寂。享年六十九歲，僧臘（出家年數）五十一夏。葬于寺廟西北角。謚號為大智。劉燾為他撰寫了塔銘，關演撰寫了行業碑，孫覿為他立了石碑。元照，字湛然，出生于餘杭唐氏。起初學習毗尼（戒律），認為大學親自製定佛制，自從文殊菩薩以來，不允許增加一個字。優婆離（佛陀十大弟子之一）結集經典時，不敢衍申一個字。人間天上十方三界，剎海無盡的聖眾，都遵守同一戒律，可謂嚴格。如同世間的禮樂征伐必須出自天子，公侯卿大夫不能僭越。然而大法東傳，唯獨戒律沒有闡明，學者迷失了方向。
【English Translation】 English version: Shī Yǒngdào, was bestowed the title of Great Master Baojue (from 'Biography of Dharma Master Dao Sanzang'). Zen Master Sixin of Huanglong Mountain in Longxing Prefecture, named Wuxin, was a native of the Huang family in Shaozhou. He was born with a purple fleshy membrane on his left shoulder, and his right shoulder was bare, resembling the appearance of a Sanghati (a monk's robe). When he grew up, he relied on Dexiu of the Fota Monastery to shave his head and become a monk. After receiving the full precepts, he visited various places and paid homage to Zen Master Huitang Xin, obtaining his Dharma essence, and thus succeeding him. On the thirteenth day of the twelfth month of the year Yǐwèi, he passed away. After cremation (cremation), the relics (remains) appeared in five colors. Later, some people who passed by the place where he passed away picked up many relics. The stupa (a building for burying relics) was built north of Huitang's abbot's room (from 'Universal Lamp'). Zen Master Zhantang of Letan in Longxing Prefecture, named Wenzhun, was born into the Liang family in Xingyuan Prefecture. After receiving the full precepts, he visited various places and paid homage to Zen Master Zhenjing Wen, serving diligently for ten years. One day, he raised his staff to divert water from a canal, and the water splashed on his clothes, and he suddenly attained great enlightenment. When Duke Xianmo Li Jingzhi was guarding Yuzhang, he invited him to open the Dharma at Yunyan. Later, he moved to Letan. On the twentieth day of the tenth month of the fifth year of Zhenghe, he changed his clothes, recited a verse, and passed away. After cremation, his teeth and rosary beads were not damaged, and the relics were crystal clear, round, and bright. The stupa was built on the south side of Nanshan. Layman Wujin, Prime Minister Zhang Shangying, wrote the inscription for his conduct. Zen Master Dahui Gao asked him to write it when he was still a fellow Zen practitioner. Zen Master Zhantang succeeded Zen Master Zhenjing Wen, and Zhenjing Wen succeeded Zen Master Huanglong Nan (from 'Universal Lamp'). The year Bǐngshēn was the sixth year of Zhenghe, the sixth year of Tianqing of the Great Liao, the fifteenth year of Aguda of the Jurchen, and the year of Xixia. On the first day of the ninth month of autumn in the Song Dynasty, Vinaya Master Yuanzhao of Lingzhi Temple in Hangzhou passed away in the lotus position (Buddhist meditation posture). He lived to the age of sixty-nine, and his monastic age (years of being a monk) was fifty-one summers. He was buried in the northwest corner of the temple. His posthumous title was Great Wisdom. Liu Tao wrote the inscription for his stupa, Guan Yan wrote the inscription for his conduct, and Sun Di erected a stone tablet for him. Yuanzhao, styled Zhanran, was born into the Tang family in Yuhang. Initially, he studied the Vinaya (precepts), believing that the university personally established the Buddhist system, and since Manjushri Bodhisattva, not a single word was allowed to be added. When Upali (one of the ten great disciples of the Buddha) compiled the scriptures, he did not dare to elaborate on a single word. The human world, the heavens, the ten directions, and the three realms, the countless holy beings in the Buddha-lands, all abide by the same precepts, which can be said to be strict. Just as worldly rites, music, and military expeditions must originate from the Son of Heaven, and dukes, marquises, ministers, and officials are not allowed to overstep their authority. However, as the Great Dharma spread eastward, only the precepts were not clarified, and scholars lost their way.
唐太宗貞觀中永興軍終南山澄照大律師道宣作戒疏羯磨疏事鈔弘四分律。流傳逾四百載。釋義近六十家。于中大昭慶律師允堪作會正記。獨為盡理。最後此靈芝太智元照。以法華開顯圓意。作資持記。與會正師殊途同歸。推明南山元意。而上合於佛制。自是會正資持又分宗于律矣。如析金杖不失金體。無作戒體果可分耶(系年錄)。丁酉 政和七年詔改節度觀察留後為承宣使 大遼 天慶七年 女真阿骨打十六年 西夏
林靈素者溫州人也。善符術輔以雷公法。初往來不逞于宿毫淮泗間。乞食諸寺。僧薄之。至楚州(今淮安路)。與釋慧世相驅擊訟于官。時府倅石仲喜其辯捷輕俊。為脫之置館中。問吐納燒煉蜚升之術。至是政和七年正月。仲攜之入京謁宰相蔡京。京致見帝。林大言曰。天上有神霄王清府。長生帝君主之。其弟青華帝君皆玉帝子。次有左相仙伯並書罰仙吏褚慧等八百餘官。謂帝即長生帝君。蔡京乃左相仙伯。靈素即褚慧。帝忻然信之。賜林號金門羽客。作通真宮以處之。帝自號教主道君皇帝。二月詔改天下天寧觀為神霄王清萬壽宮。所在無觀者以寺充。仍設長生大帝君青華大帝君像。建寶箓宮。置道學科。宣和元年帝有景貺。冬十一月放林靈素歸溫州死之(東都事略帝紀)。隆興府黃龍山佛壽
【現代漢語翻譯】 現代漢語譯本：唐太宗貞觀年間，永興軍終南山澄照大律師道宣撰寫了《戒疏》、《羯磨疏》、《事鈔》，弘揚四分律。這些著作流傳了四百多年，對它們的解釋近六十家。其中，大昭慶律師允堪所作的《會正記》，最為詳盡透徹。後來，靈芝太智元照法師以《法華經》開顯圓融之意，撰寫了《資持記》，與允堪律師的《會正記》殊途同歸，共同闡明了南山道宣律師的本意，並且上契合于佛陀的制度。從此，《會正記》和《資持記》又成爲了律宗的分支。如同分析金杖，金子的本質不會消失一樣，無作戒體真的可以被分割嗎？（出自《系年錄》）。丁酉年，政和七年，詔令將節度觀察留後改為承宣使。大遼天慶七年，女真阿骨打十六年，西夏。
林靈素是溫州人。擅長符箓之術，並輔以雷公法。起初在宿州、毫州、淮河、泗水一帶遊蕩，行為不端，在各寺廟乞討，僧人們輕視他。到了楚州（今淮安路），與僧人慧世在官府爭訟。當時府倅石仲喜愛他的辯才敏捷，輕佻俊逸，便把他解救出來安置在館舍中，向他請教吐納、燒煉、飛昇之術。到了政和七年正月，石仲帶著林靈素入京拜見宰相蔡京。蔡京引薦他見皇帝。林靈素大言不慚地說：『天上有神霄王清府，長生帝君（Eternal Life Emperor）主管。他的弟弟青華帝君（Azure Flower Emperor）都是玉皇大帝的兒子。其次有左相仙伯以及書罰仙吏褚慧等八百多位官員。』說皇帝就是長生帝君，蔡京就是左相仙伯，林靈素就是褚慧。皇帝非常高興，深信不疑，賜予林靈素『金門羽客』的稱號，建造通真宮來安置他。皇帝自稱『教主道君皇帝』。二月，詔令將天下所有的天寧觀改為神霄王清萬壽宮，沒有觀的地方就用寺廟來充當。並且設定長生大帝君（Eternal Great Emperor）和青華大帝君（Azure Flower Great Emperor）的塑像，建造寶箓宮，設定道學科。宣和元年，皇帝有祥瑞的徵兆。冬季十一月，放林靈素回到溫州，最終死在那裡（出自《東都事略·帝紀》）。隆興府黃龍山佛壽。
【English Translation】 English version: During the Zhenguan reign of Emperor Taizong of the Tang Dynasty, Daoxuan (Daoxuan, a prominent Vinaya master), a great Vinaya master of Yongxing Army's Zhongnan Mountain Cheng Zhao Monastery, wrote the 'Commentary on the Precepts' (Jieshu), 'Karma Commentary' (羯磨疏,羯磨 is a Sanskrit term referring to ritual acts or procedures), and 'Matters to be noted' (Shichao), promoting the Four-Part Vinaya (Sifenlu, the Dharmaguptaka Vinaya). These works circulated for over four hundred years, with nearly sixty interpretations. Among them, the 'Comprehensive and Correct Record' (Huizhengji) by Lawyer Yunkang of Da Zhaoqing Monastery was the most thorough and exhaustive. Later, Master Yuanzhao of Lingzhi Tai Zhi Monastery, using the round meaning revealed by the 'Lotus Sutra' (Fahua Jing), wrote the 'Supporting and Holding Record' (Zichiji), which, though different in approach from Lawyer Yunkang's 'Comprehensive and Correct Record', ultimately arrived at the same destination, jointly clarifying the original intention of Lawyer Daoxuan of Nanshan, and conforming to the Buddha's system. From then on, the 'Comprehensive and Correct Record' and the 'Supporting and Holding Record' became branches of the Vinaya School. Just as analyzing a golden staff does not lose the essence of gold, can the non-arising precept-substance (wu zuo jie ti) truly be divided? (From 'Chronological Records'). In the year Dingyou, the seventh year of Zhenghe, an imperial edict changed the Jiedu Observation Retainer to Chengxuan Envoy. Great Liao, the seventh year of Tianqing, the sixteenth year of Aguda of the Jurchen, Western Xia.
Lin Lingsu was a native of Wenzhou. He was skilled in talismanic arts, supplemented by the Thunder God method. Initially, he wandered around Suzhou, Haozhou, the Huai River, and the Si River, behaving improperly, begging at various temples, where the monks looked down upon him. When he arrived in Chuzhou (now Huai'an Road), he engaged in litigation with the monk Huishi in the government. At that time, the prefectural vice-magistrate Shi Zhong admired his quick wit and frivolous handsomeness, so he rescued him and placed him in his residence, asking him about the arts of breathing exercises, alchemy, and ascension. In the first month of the seventh year of Zhenghe, Shi Zhong took Lin Lingsu to the capital to visit the Prime Minister Cai Jing. Cai Jing introduced him to the Emperor. Lin Lingsu brazenly said: 'In heaven, there is the Divine Firmament King Pure Mansion (Shenxiao Wang Qingfu), governed by the Eternal Life Emperor (Changsheng Dijun). His younger brother, the Azure Flower Emperor (Qinghua Dijun), are both sons of the Jade Emperor. Next, there is the Left Prime Minister Immortal Earl, as well as the Book Punishment Immortal Official Chu Hui and more than eight hundred officials.' He said that the Emperor was the Eternal Life Emperor, Cai Jing was the Left Prime Minister Immortal Earl, and Lin Lingsu was Chu Hui. The Emperor was very happy and deeply believed him, bestowing upon Lin Lingsu the title of 'Golden Gate Feathered Guest', and building the Tongzhen Palace to house him. The Emperor called himself the 'Teaching Master Daoist Emperor'. In the second month, an imperial edict changed all the Tianning Monasteries in the world to Divine Firmament King Pure Longevity Palaces, and where there were no monasteries, temples were used to fill the void. Furthermore, statues of the Eternal Great Emperor (Changsheng Da Dijun) and the Azure Flower Great Emperor (Qinghua Da Dijun) were erected, the Baolu Palace was built, and Daoist subjects were established. In the first year of Xuanhe, the Emperor had auspicious omens. In the eleventh month of winter, Lin Lingsu was released to return to Wenzhou, where he eventually died (From 'Eastern Capital Chronicle·Imperial Records'). Huanglong Mountain Buddha Longevity in Longxing Prefecture.
靈源禪師。名惟清。得法晦堂室中。至是秋九月十八日入寂。師嗣晦堂寶覺心禪師。嗣師之法慧古德逢守市皆高第弟子。時伊川居士徐師川．朱世英．洪駒父皆從之問道(普燈錄)。
汴京智海佛鑒禪師。名慧勤。舒州(今安慶路)汪氏子草歲師本郡廣教圓深。試所習得度。每以法華經佛言唯此一事實餘二即非真味之有省。入五祖演和尚室。深得法要嗣之。舒守孫鼎臣請住太平。法道大播。政和初詔住汴京智海。經五年乞歸。得旨居建康嶈山。樞密鄧公子常奏賜師號紫服。至是政和七年九月八日。上堂云。祖師心印。狀似鐵牛之機。去即印住。住即印破。直饒不去不住。亦未是衲僧行履處。且作么生是衲僧行履處。待十月前後為諸人注破。至十月八日。沐浴更衣端坐。手寫別故舊書數紙停筆而化。阇維收靈骨舍利。塔于寺左。嗣師之法者守珣等。珣生湖州施氏。住何山天寧。號佛燈禪師。至紹興六年亦以十月八日歸寂。通判雙槐居士鄭績。待制養空居士潘良貴深有扣明焉(普燈錄)。戊戌 重和元年 大遼 天慶八年 大金阿骨打稱帝天輔元年 西夏
宋帝汴京作壽山艮岳。是年秋七月成。賜名華陽宮。蜀郡漢州雒縣僧祖秀。字紫芝。欽宗靖康初親游其間。作華陽宮記。載之東都事略。秀嘗集文忠公修
【現代漢語翻譯】 現代漢語譯本：靈源禪師，法名惟清，在晦堂禪師的門下得法。于當年秋季九月十八日圓寂。靈源禪師是晦堂寶覺心禪師的嗣法弟子。繼承晦堂禪師之法的還有慧古德逢和守市，都是非常傑出的弟子。當時伊川居士徐師川、朱世英、洪駒父都跟隨他問道。（出自《普燈錄》）
汴京智海佛鑒禪師，法名慧勤，是舒州（今安徽安慶一帶）汪氏之子。年少時師從本郡廣教圓深學習，通過考試獲得度牒。他常常因為《法華經》中『佛言唯此一事實，餘二即非真』的含義而有所領悟。後來進入五祖法演和尚的門下，深入領會佛法精要並繼承了他的法脈。舒州太守孫鼎臣請他住持太平寺，佛法得以廣泛傳播。政和初年，皇帝下詔讓他住持汴京智海寺。五年後，他請求告老還鄉，得到批準后居住在建康的蔣山。樞密使鄧公子常上奏朝廷賜予他紫衣。在政和七年九月八日，禪師上堂說法：『祖師心印，狀似鐵牛之機。去即印住，住即印破。直饒不去不住，亦未是衲僧行履處。且作么生是衲僧行履處？待十月前後為諸人注破。』到了十月八日，他沐浴更衣，端坐，手寫了數封與故友告別的書信，停筆圓寂。荼毗后，收取了他的靈骨舍利，建塔于寺廟左側。繼承他法脈的有守珣等人。守珣是湖州施氏之子，住持何山天寧寺，號佛燈禪師。在紹興六年十月八日也圓寂了。通判雙槐居士鄭績、待制養空居士潘良貴都曾向他深入請教佛法。（出自《普燈錄》）。戊戌年是重和元年，大遼是天慶八年，大金阿骨打稱帝，是天輔元年，西夏。
宋徽宗在汴京建造壽山艮岳，當年秋季七月建成，賜名華陽宮。蜀郡漢州雒縣的僧人祖秀，字紫芝，欽宗靖康初年親自遊覽其間，寫了《華陽宮記》，記載在《東都事略》中。祖秀曾經收集整理文忠公蘇軾的文集。
【English Translation】 English version: Lingyuan Chanshi (Lingyuan Zen Master), named Weiqing, attained Dharma in the chamber of Huitang Chanshi (Huitang Zen Master). He passed away on the 18th day of the ninth month of that autumn. Lingyuan Chanshi was a Dharma heir of Huitang Baojue Xin Chanshi (Huitang Baojue Xin Zen Master). Those who inherited the Dharma of Huitang Chanshi included Huigu Defeng and Shoushi, all of whom were outstanding disciples. At that time, the Yichuan layman Xu Shichuan, Zhu Shiying, and Hong Qufu all followed him to inquire about the Dao. (From 'Puteng Lu')
Bianjing Zhihai Fojian Chanshi (Bianjing Zhihai Fojian Zen Master), named Huiquin, was the son of the Wang family of Shuzhou (present-day Anqing area). In his youth, he studied with Guangjiao Yuanshen of his prefecture and obtained ordination through examination. He often gained insight from the meaning of the Lotus Sutra, 'The Buddha said, only this one reality is true, the other two are not true.' Later, he entered the gate of Wuzu Fayan Heshang (Wuzu Fayan Abbot), deeply understood the essence of the Dharma, and inherited his Dharma lineage. Sun Dingchen, the governor of Shuzhou, invited him to reside at Taiping Temple, and the Dharma was widely spread. In the early years of Zhenghe, the emperor ordered him to reside at Zhihai Temple in Bianjing. After five years, he requested to retire to his hometown and was granted permission to reside in Jiangshan, Jiankang. The Privy Councilor Deng Gongzi Chang奏奏ed to the court to grant him a purple robe. On the eighth day of the ninth month of Zhenghe seven years, the Zen Master ascended the hall and said: 'The ancestral master's mind seal is like the mechanism of an iron ox. Going means the seal is fixed, staying means the seal is broken. Even if you neither go nor stay, it is still not the place where a monk treads. So, what is the place where a monk treads? Wait until around the tenth month to break it open for you all.' On the eighth day of the tenth month, he bathed and changed clothes, sat upright, and wrote several letters of farewell to old friends, then stopped writing and passed away. After cremation, his spiritual bone relics were collected, and a pagoda was built on the left side of the temple. Those who inherited his Dharma lineage included Shou Xun and others. Shou Xun was the son of the Shi family of Huzhou, resided at Heshan Tianning Temple, and was known as Fodeng Chanshi (Buddha Lamp Zen Master). He also passed away on the eighth day of the tenth month of Shaoxing six years. Zheng Ji, the vice prefect and Shuanghuai layman, and Pan Liangui, the awaiting official and Yangkong layman, both deeply inquired about the Dharma from him. (From 'Puteng Lu'). The year Wuxu was the first year of Chonghe, the Great Liao was the eighth year of Tianqing, Aguda of the Great Jin proclaimed himself emperor, it was the first year of Tianfu, Western Xia.
Emperor Huizong of Song built Shoushan Genyue in Bianjing, which was completed in the seventh month of that autumn and named Huayang Palace. The monk Zu Xiu, named Zizhi, from Luoxian, Hanzhou, Shujun, personally visited it in the early years of Jingkang of Emperor Qinzong and wrote 'A Record of Huayang Palace', which is recorded in 'Dongdu Shilu'. Zu Xiu once collected and compiled the literary works of Wenzhong Gong Su Shi.
江州圓通訥禪師論議佛法大旨。作歐陽外傳。后湖居士蘇庠序之。高宗紹興二年。其弟子曇運仲宏集師講義為傳。作疏鈔三卷。汝陰王铚又敘之。右相魏國公張浚並述后敘。刊行於世。秀作佛運編年通論。祖琇者作統紀。併爲己有之。琇號石室(云臥紀談)。
大金
女真也。阿骨打建國稱帝。遼主天祚在京中。聞燕王兵敗女真入新州。晝夜憂懼。秋女真取東京黃龍府五十餘城。是時有楊樸者。遼東鐵州人也。本渤海大族。登進士第累官校書郎。先是渤海人高永昌殺遼東京留守蕭保先。自稱為渤海國皇帝。據遼東五十餘州。遼主遣相張琳將兵討之。琳敗績。女真破渤海軍斬高永昌。降楊樸而用之。樸勸阿骨打稱皇帝。改元天輔。以王為姓。以旻為名。以其國產金號大金。又說阿骨打曰。自古英雄開國受禪。先求大國封冊。秋八月。阿骨打遣人詣遼主天祚求封冊。其事有十。徽號大聖大明皇帝(一也)國號大金(二也)玉輅(三也)袞冕(四也)玉刻御前之寶(五也)以兄弟通問(六也)生辰正旦遣使(七也)歲輸銀絹二十五萬匹兩分南宋歲賜之半(八也)割遼東長春兩路(九也)送還女真阿鶻產趙三大王(十也)天祚付群臣議。蕭奉先大喜。以為自此無患。差靜江軍節度使蕭習烈．翰林學士楊勉充封冊使
【現代漢語翻譯】 現代漢語譯本：江州圓通訥禪師討論佛法大旨，著有《歐陽外傳》。后湖居士蘇庠為之作序。高宗紹興二年，他的弟子曇運、仲宏收集禪師的講義，編為傳記，並作疏鈔三卷。汝陰王铚又為之作序。右相魏國公張浚也撰寫了後序，刊行於世。秀作《佛運編年通論》，祖琇則作《統紀》，都據爲己有。琇號石室（見《云臥紀談》）。
大金
女真族。阿骨打建立國家，稱帝。遼國皇帝天祚帝在京城中，聽到燕王軍隊戰敗，女真族進入新州的訊息，日夜憂懼。秋季，女真攻取東京黃龍府五十餘座城池。當時有楊樸這個人，是遼東鐵州人，本是渤海大族。考中進士，累官至校書郎。此前，渤海人高永昌殺死遼國東京留守蕭保先，自稱為渤海國皇帝，佔據遼東五十餘州。遼國皇帝派遣宰相張琳率兵討伐，張琳戰敗。女真攻破渤海軍，斬殺高永昌，降服楊樸並任用他。楊樸勸阿骨打稱皇帝，改年號為天輔，以王為姓，以旻為名，因為他們的產地出產金子，所以國號為大金。又勸說阿骨打說：『自古以來英雄開國，接受禪讓，都要先求得大國的冊封。』秋季八月，阿骨打派人前往遼國皇帝天祚帝處請求冊封，其事有十項：徽號為大聖大明皇帝（第一項），國號為大金（第二項），玉輅（第三項），袞冕（第四項），玉刻御前之寶（第五項），以兄弟之禮互相通問（第六項），生辰和正旦互相派遣使者（第七項），每年進貢銀絹二十五萬匹兩，是南宋歲貢的一半（第八項），割讓遼東、長春兩路（第九項），送還女真阿鶻產、趙三大王（第十項）。天祚帝交給群臣商議。蕭奉先大喜，認為從此沒有憂患。派遣靜江軍節度使蕭習烈、翰林學士楊勉充當冊封使者。
【English Translation】 English version: Zen Master Yuantong Ne of Jiangzhou discussed the great principles of Buddhism and wrote 'The Unofficial Biography of Ouyang'. Su Xiang, a layman of Later Lake, wrote a preface for it. In the second year of Shaoxing during the Gaozong reign (of the Song Dynasty), his disciples Tan Yun and Zhong Hong collected the Zen master's lectures and compiled them into a biography, along with a commentary in three volumes. Wang Zhi of Ruyin also wrote a preface for it. Zhang Jun, the Right Chancellor and Duke of Wei, also wrote a postscript and published it to the world. Xiu wrote 'A Comprehensive Treatise on the Chronological History of Buddhism', and Zu Xiu wrote 'The Comprehensive Record', both claiming them as their own. Xiu was known as Shishi (according to 'Yun Wo Ji Tan').
The Great Jin
This refers to the Jurchen people. Aguda established the country and declared himself emperor. The Liao emperor, Tianzuo, was in the capital, and upon hearing the news of the Yan Prince's defeat and the Jurchen entering Xinzhou, he was worried day and night. In the autumn, the Jurchen captured over fifty cities in Tokyo Huanglong Prefecture. At that time, there was a man named Yang Pu, who was from Tiezhou in Liaodong and originally belonged to a prominent Bohai family. He passed the imperial examination and rose through the ranks to become a proofreader. Previously, Gao Yongchang, a Bohai person, killed Xiao Baoxian, the Liao's Tokyo garrison commander, and declared himself the emperor of the Bohai Kingdom, occupying over fifty prefectures in Liaodong. The Liao emperor sent Chancellor Zhang Lin to lead troops to suppress him, but Zhang Lin was defeated. The Jurchen conquered the Bohai army, killed Gao Yongchang, and subdued Yang Pu, employing him. Yang Pu advised Aguda to declare himself emperor, change the reign title to Tianfu, take Wang as his surname, and Min as his given name, and because their land produced gold, the country was named Great Jin. He also advised Aguda, saying, 'Since ancient times, heroes who establish a country and receive abdication must first seek the investiture of a great power.' In the eighth month of autumn, Aguda sent people to the Liao emperor Tianzuo to request investiture, with ten demands: the honorific title of Great Sage and Bright Emperor (first), the country name of Great Jin (second), a jade carriage (third), a ceremonial robe (fourth), a jade-engraved imperial seal (fifth), communication as brothers (sixth), sending envoys for birthdays and the New Year (seventh), an annual tribute of 250,000 bolts of silver and silk, half of the Southern Song's annual tribute (eighth), ceding the Liaodong and Changchun circuits (ninth), and returning the Jurchen Aguhchan and the three Zhao princes (tenth). Tianzuo gave it to his ministers for discussion. Xiao Fengxian was overjoyed, believing that there would be no more worries from then on. He dispatched Xiao Xilie, the military commissioner of Jingjiang, and Yang Mian, an academician of the Hanlin Academy, as envoys for the investiture.
。副歸州觀察使張孝偉．太常少卿王府充通問。副使衛尉少卿劉湜充管押禮物官。將作少監楊主忠充讀冊使。備天子袞冕．玉冊．金印．車輅．法駕之屬。冊立阿骨打為東懷國至聖至明皇帝。其冊文略曰。眷惟。蕭慎之區。實介扶余之俗。土濱上國。材布中嵚。雅有山川之名承其父祖之胤。碧雲袤野固須挺于渠材。皓雪飛霜疇不惟于絕駕。章封屢報。誠意交孚。載念遙芬宜膺多[戩-(ㄙㄙ)+(ㄠㄠ)]。是用遣蕭習烈等。持節備禮。冊為東懷國至聖至明皇帝。義敦友睦。地裂豐腴。嗚呼戒哉欽哉。式孚于休所有徽號。緣犯祖號改為至聖至明。余悉從之。使人自十月發行。冬十二月至金國。是月阿骨打追尊九代祖龕福。謚景元皇帝號始祖。八代祖名訛魯謚德皇帝。七代祖名洋海謚安皇帝。六代祖名隨闊謚定昭皇帝號獻祖。五代祖名實魯謚成襄皇帝號昭祖。曾祖太師名胡來謚惠皇帝號景祖。父大師名楊哥謚孝平皇帝號穆宗。妃后皆追加謚號(金志)。阿骨打以遼使儀物示楊樸。楊樸以儀物不全用天子之制。又東懷國乃小邦懷其德之義。仍無冊為兄之文。如遙芬多[戩-(ㄙㄙ)+(ㄠㄠ)]皆非美意。彤弓象輅亦諸侯事。渠材二字意似輕侮。命習烈歸易其文。習烈曰。兄友弟恭出自周書。言友睦則兄之意見矣
【現代漢語翻譯】 現代漢語譯本： 副歸州觀察使張孝偉、太常少卿王府充任通問使，副使由衛尉少卿劉湜擔任，負責押運禮物。將作少監楊主忠擔任讀冊使。準備了天子的袞冕、玉冊、金印、車輅、法駕等物，冊立阿骨打為東懷國至聖至明皇帝。冊文大略如下： 『追溯蕭慎的區域，實際上是扶余的風俗之地。土地靠近上國，物產分佈在中原地區。向來有山川的美名，繼承父祖的血脈。碧雲廣袤的原野，必然要推舉出傑出的人才；皓雪飛霜的時節，誰不思念卓越的駿馬？多次呈報章奏，誠意相互信服。考慮到遙遠的功績，應該承受眾多的福澤。因此派遣蕭習烈等人，持節備辦禮儀，冊封你為東懷國至聖至明皇帝。道義上敦厚友善，地域上開裂豐饒。嗚呼！警戒啊！欽佩啊！以此來符合美好的期望。』所有徽號，因為冒犯了祖先的名號，改為『至聖至明』，其餘全部聽從。使者從十月出發，冬季十二月到達金國。這個月，阿骨打追尊九代祖先龕福，謚號為景元皇帝，尊為始祖；八代祖先名為訛魯，謚號為德皇帝；七代祖先名為洋海，謚號為安皇帝；六代祖先名為隨闊，謚號為定昭皇帝，尊為獻祖；五代祖先名為實魯，謚號為成襄皇帝，尊為昭祖；曾祖太師名為胡來，謚號為惠皇帝，尊為景祖；父親大師名為楊哥，謚號為孝平皇帝，尊為穆宗。妃后都追加了謚號（見《金志》）。 阿骨打將遼國的使者帶來的儀物給楊樸看，楊樸認為儀物不齊全，使用了天子的制度。而且『東懷國』只是小國懷念其恩德的意思，並沒有冊封為兄長的說法。像『遙芬多[戩-(ㄙㄙ)+(ㄠㄠ)]』都不是美好的意思。彤弓象輅也是諸侯的事情。『渠材』二字意思好像是輕視侮辱。命令蕭習烈回去更改文書。蕭習烈說：『兄友弟恭出自《周書》，說到友睦，就有兄長的意思了。』
【English Translation】 English version: The Deputy Commissioner of Guizhou, Zhang Xiaowei, and the Vice Minister of the Court of Imperial Sacrifices, Wang Fu, were appointed as envoys. The Deputy Envoy was Liu Shi, the Vice Minister of the Imperial Guards, who was in charge of escorting the gifts. Yang Zhuzhong, the Vice Director of the Directorate of Works, was appointed as the envoy to read the imperial edict. They prepared the emperor's ceremonial robes, jade tablets, golden seals, carriages, and imperial regalia to enthrone Aguda as the 'Supreme Sage and Most Wise Emperor' of the Donghuai State (Eastern Cherishing State). The edict roughly stated: 'Considering the region of Xiao Shen, it is indeed a land of Fuyu customs. The land borders the superior country, and its resources are distributed in the central region. It has always had the beautiful name of mountains and rivers, inheriting the bloodline of ancestors. The vast fields of blue clouds must elect outstanding talents; in the season of white snow and flying frost, who does not think of excellent steeds? Repeatedly reporting memorials, sincerity is mutually trusted. Considering the distant merits, you should receive many blessings. Therefore, I am sending Xiao Xilie and others, holding the imperial staff and preparing the rituals, to enthrone you as the 'Supreme Sage and Most Wise Emperor' of the Donghuai State. Morality is thick and friendly, and the region is split and fertile. Alas! Be cautious! Be respectful! In order to meet the beautiful expectations.' All honorary titles, because they offended the names of the ancestors, were changed to 'Supreme Sage and Most Wise', and all the rest were followed. The envoy departed in October and arrived in the Jin State in December of winter. In this month, Aguda posthumously honored his ninth-generation ancestor, Kanfu (龕福), with the posthumous title of Emperor Jingyuan (景元皇帝), honoring him as the founding ancestor. His eighth-generation ancestor, named Elu (訛魯), was posthumously honored as Emperor De (德皇帝). His seventh-generation ancestor, named Yanghai (洋海), was posthumously honored as Emperor An (安皇帝). His sixth-generation ancestor, named Suikuo (隨闊), was posthumously honored as Emperor Dingzhao (定昭皇帝), honoring him as the ancestor Xian (獻祖). His fifth-generation ancestor, named Shilu (實魯), was posthumously honored as Emperor Chengxiang (成襄皇帝), honoring him as the ancestor Zhao (昭祖). His great-grandfather, Grand Tutor Hulai (胡來), was posthumously honored as Emperor Hui (惠皇帝), honoring him as the ancestor Jing (景祖). His father, Grand Master Yangge (楊哥), was posthumously honored as Emperor Xiaoping (孝平皇帝), honoring him as Emperor Muzong (穆宗). The consorts and empresses were all given additional posthumous titles (see 'Jin Zhi' (金志)). Aguda showed the ritual objects brought by the Liao envoy to Yang Pu. Yang Pu believed that the ritual objects were incomplete and used the emperor's system. Moreover, 'Donghuai State' only meant that the small country cherished its kindness, and there was no saying of being enthroned as an elder brother. Terms like 'Yaofen Duo[Jian-(ㄙㄙ)+(ㄠㄠ)]' were not beautiful meanings. The red bow and ivory carriage were also matters for feudal lords. The words 'Qu Cai' (渠材) seemed to be disrespectful and insulting. He ordered Xiao Xilie to go back and change the document. Xiao Xilie said, 'Brotherly friendship and respect come from the 'Book of Zhou'. When it comes to friendship and harmony, there is the meaning of an elder brother.'
。楊樸等面折以為非是。阿骨打大怒。叱出使副欲腰斬之。䊀罕諸酋為謝乃解。然猶人各笞百餘。至次年三月止遣蕭習烈楊立忠回云。冊文我都不曉。徽號國號王輅御寶我都有之。須稱我大金國皇帝兄即已。能從我今秋可至軍前。不然我提兵取上京矣。天祚惡聞女真事。蕭奉先揣其意皆不以聞。遷延久之。聞上京已破和議遂寢。後天祚雖復言和。阿骨打皆不報(遼志)。己亥 宣和元年 大遼 天慶九年 大金 天輔二年 西夏 元德元年
宋二月詔改佛為大覺金仙。余為仙人大士。僧稱德士。尼為女德士。寺為宮。院為觀。禁銅鈸。賜佛天尊服。德士衣道流戴冠執笏。京師左街崇先香積院寶覺大師永道上書諫曰。自古佛法與國運同盛衰。元魏太武信崔浩滅佛法。不五六年崔浩赤族。文成帝大興之。周武信衛元嵩滅佛法。不六七年元嵩貶死。隋文帝繼興之。唐武宗信李德裕李歸真滅佛法。不一年歸真誅。德裕竄死朱崖。宣宗盛興之。我國家太祖皇帝太宗皇帝列聖相承譯經試僧流通佛法。自有成憲萬世可守也。上震怒黥永道于道州。道在貶所齋戒嚴整如常。時道昔者嘗從西天總持三藏稟真言軌範。至是值軍民多瘴瘧。道咒水以飲之。無不全安。三月京師大水街衢浩渺。朝廷委林靈素治水。日夜溢漲。君臣懷懼泗
【現代漢語翻譯】 楊樸等人當面反駁，認為這樣做是不對的。阿骨打大怒，斥責使團副使，想要將他們腰斬。粘罕等首領為他們求情才得以倖免。然而，每個人仍然被鞭打了一百多下。直到第二年三月，才派遣蕭習烈、楊立忠回去稟報說：『冊文我都不明白。徽號、國號、王輅、御寶我都有。必須稱我為大金國皇帝兄長才可以。如果能答應，我今年秋天可以到軍前。不然，我就率兵攻取上京了。』天祚帝厭惡聽到女真族的事情，蕭奉先揣摩他的心意，都不將這些事稟報。一拖再拖，等到聽說上京已經被攻破，和議就此作罷。後來天祚帝雖然再次提出和議，阿骨打都不予理睬（《遼志》）。 己亥年，宣和元年，大遼天慶九年，大金天輔二年，西夏天元德元年。
宋朝二月，下詔將佛改為大覺金仙（Buddha as Great Awakened Golden Immortal），其餘菩薩改為仙人大士（Immortal Great Scholar）。僧人稱為德士（Virtuous Scholar），尼姑稱為女德士（Female Virtuous Scholar）。寺廟改為宮（Palace），佛寺改為觀（Daoist Temple）。禁止使用銅鈸。賜予佛天尊（Heavenly Lord）的服裝。德士穿道士的衣服，戴道士的帽子，拿著笏板。京師左街崇先香積院的寶覺大師永道（Yongdao, Great Master of Baojue Monastery of Chongxian Xiangji Temple）上書勸諫說：『自古以來，佛法與國家命運一同興盛衰敗。元魏太武帝聽信崔浩（Cui Hao）滅佛法，不到五六年，崔浩就被滅族。文成帝大力興盛佛法。周武帝聽信衛元嵩（Wei Yuansong）滅佛法，不到六七年，衛元嵩就被貶死。隋文帝繼承並興盛佛法。唐武宗聽信李德裕（Li Deyu）、李歸真（Li Guizhen）滅佛法，不到一年，李歸真就被誅殺，李德裕被流放到朱崖。宣宗大力興盛佛法。我們國家太祖皇帝、太宗皇帝，歷代聖上相繼翻譯佛經、考試僧人、流通佛法，自有成法，可以萬世遵守。』皇帝震怒，在永道臉上刺字，流放到道州。永道在貶謫的地方齋戒修行，一如往常。當時永道曾經跟隨西天總持三藏（Sarvatathāgatādhiṣṭhāna-saṃgraha-traya, a Tripitaka Master from the Western Regions）學習真言軌範。到這時，正值軍民多患瘴瘧，永道用咒語加持水給他們喝，沒有不痊癒的。三月，京師大水，街道一片汪洋。朝廷委派林靈素（Lin Lingsu）治理水患，水日夜上漲。君臣懷著恐懼，泗
【English Translation】 Yang Pu and others remonstrated to his face, believing it was wrong. Aguda was furious and rebuked the deputy envoy, wanting to have them cut in half at the waist. Nianhan and other chieftains pleaded for them, and they were spared. However, each person was still flogged more than a hundred times. It wasn't until the third month of the following year that Xiao Xilie and Yang Lizhong were sent back to report: 'I don't understand the investiture document at all. I have the honorific titles, national title, royal carriage, and imperial seal. You must address me as the Emperor Brother of the Great Jin State. If you can agree to this, I can come to the front lines this autumn. Otherwise, I will lead troops to capture Shangjing.' Emperor Tianzuo hated hearing about the Jurchen affairs, and Xiao Fengxian, guessing his intentions, did not report these matters. It was delayed for a long time, and when it was heard that Shangjing had already been captured, the peace talks were abandoned. Later, although Emperor Tianzuo proposed peace talks again, Aguda ignored them (Liao History). The year of Jihai, the first year of Xuanhe, the ninth year of Tianqing of the Great Liao, the second year of Tianfu of the Great Jin, and the first year of Yuande of the Western Xia.
In the second month of the Song Dynasty, an edict was issued to change Buddha to Great Awakened Golden Immortal (Dajue Jinxian), and the rest of the Bodhisattvas to Immortal Great Scholars (Xianren Dashi). Monks were called Virtuous Scholars (Deshi), and nuns were called Female Virtuous Scholars (Nü Deshi). Temples were changed to Palaces (Gong), and monasteries were changed to Daoist Temples (Guan). The use of bronze cymbals was prohibited. The Buddha was given the clothing of a Heavenly Lord (Tianzun). The Virtuous Scholars wore Daoist robes, Daoist hats, and held tablets. Yongdao (Yongdao), the Great Master of Baojue Monastery of Chongxian Xiangji Temple (Baojue Dashi of Chongxian Xiangji Yuan) in the Left Street of the capital, submitted a memorial, advising: 'Since ancient times, the Buddhist Dharma and the fate of the country have risen and fallen together. Emperor Taiwu of the Northern Wei Dynasty, believing Cui Hao (Cui Hao), destroyed the Buddhist Dharma, and in less than five or six years, Cui Hao's clan was exterminated. Emperor Wencheng greatly promoted the Buddhist Dharma. Emperor Wu of the Zhou Dynasty, believing Wei Yuansong (Wei Yuansong), destroyed the Buddhist Dharma, and in less than six or seven years, Wei Yuansong was demoted and died. Emperor Wen of the Sui Dynasty succeeded and promoted the Buddhist Dharma. Emperor Wuzong of the Tang Dynasty, believing Li Deyu (Li Deyu) and Li Guizhen (Li Guizhen), destroyed the Buddhist Dharma, and in less than a year, Li Guizhen was executed, and Li Deyu was exiled to Zhuya. Emperor Xuanzong greatly promoted the Buddhist Dharma. Our country's Emperor Taizu, Emperor Taizong, and successive sage emperors have translated scriptures, examined monks, and circulated the Buddhist Dharma, and there are established laws that can be followed for ten thousand generations.' The emperor was furious and tattooed Yongdao's face, exiling him to Daozhou. Yongdao fasted and practiced in his place of exile, as usual. At that time, Yongdao had studied the True Word precepts with the Sarvatathāgatādhiṣṭhāna-saṃgraha-traya (Sarvatathāgatādhiṣṭhāna-saṃgraha-traya, a Tripitaka Master from the Western Regions) from the Western Regions. At this time, the army and people were suffering from malaria, and Yongdao blessed water with mantras and gave it to them to drink, and all were healed. In the third month, there was a great flood in the capital, and the streets were flooded. The court appointed Lin Lingsu (Lin Lingsu) to control the flood, but the water rose day and night. The emperor and his ministers were filled with fear, and Si
州僧伽普光王現靈禁中。帝焚香歸敬。見僧伽振錫登城。水乃頓涸。上下大悅。冬十一月放林靈素歸溫州。宣和二年秋九月。詔復佛號。德士復為僧。永道量移近郡。宣和七年詔永道還京師復僧形服。朝廷旌其護法。念其精忠。改賜名曰法道。住昭慶昭先院。兼領右街顯聖釋迦院(東都事略又道三藏本傳)。金人四月攻陷遼國。上京路祖州則太祖之天膳堂。懷州則太宗德光之崇元殿。慶州則望仙望聖神儀三殿。比先破干顯等州。如凝神殿安元聖母殿木葉山之世祖殿諸陵寢皇妃子弟影堂。焚燒掠盡發掘金銀珠玉。所司即以聞。蕭奉先皆抑而不奏(遼志)。庚子 宣和二年 復僧佛號 大遼 天慶十年 大金 天輔三年 西夏 元德二年
宋太尉陳良弼建大會齋延諸禪講。有善法師。賢首宗之雄者號義虎。致問諸禪曰。吾佛設教自小乘至於圓頓。掃除空有獨證真常。然後萬德莊嚴方名為佛。而禪宗以一喝轉凡成聖。考諸經論似相違背。今一喝若能入五教是為正說。若不能入五教是為邪說。是時諸禪列坐。法真禪師一公以目眴慈受禪師深公。深肘凈因使對之。凈因召善而謂之曰。承法師所問。不足勞諸大禪師之酬。只凈因小長老可解法師之惑。其五教者如愚法小乘教乃有義也。如大乘始教乃空義也。如大乘終教乃不
【現代漢語翻譯】 現代漢語譯本： 州僧伽（僧侶名）普光王在被囚禁的地方顯靈。皇帝焚香表示歸順和敬意。看見僧伽搖動錫杖登上城墻，洪水就立刻乾涸了。城上城下的人都非常高興。冬季十一月，皇帝放林靈素回到溫州。宣和二年秋季九月，皇帝下詔恢復佛教的稱號。道士又恢復爲僧人。永道被調到附近的郡。宣和七年，皇帝下詔永道回到京師恢復僧人的形象和服裝。朝廷表彰他護衛佛法，感念他的精忠，改賜名為法道。住在昭慶昭先院，兼管右街顯聖釋迦院（《東都事略》和《道三藏本傳》）。金人在四月攻陷遼國。上京路的祖州是太祖的天膳堂。懷州是太宗德光的崇元殿。慶州是望仙望聖神儀三殿。之前攻破干顯等州，如凝神殿、安元聖母殿、木葉山的世祖殿以及各陵寢皇妃子弟的影堂，都被焚燒搶掠一空，金銀珠玉也被挖掘殆盡。有關部門立刻上報，但蕭奉先都壓著不奏報（《遼志》）。庚子年，宣和二年，恢復僧人和佛教的稱號。大遼天慶十年，大金天輔三年，西夏天德二年。
宋太尉陳良弼舉辦大型齋會，邀請各位禪師和講師。其中有位善法師，是賢首宗的傑出人物，號稱義虎。他向各位禪師提問說：『我們佛教設立教義，從小乘到圓頓，掃除空和有，獨自證悟真常，然後用萬德來莊嚴自身，才稱為佛。而禪宗卻用一聲棒喝就使凡人轉變為聖人。考察各種經論，似乎互相違背。現在這一聲棒喝如果能夠融入五教，就是正確的說法。如果不能融入五教，就是邪說。』當時各位禪師列席而坐，法真禪師用眼神示意慈受禪師深公。深公用胳膊肘碰了凈因，讓他來回答。凈因叫住善法師，對他說：『承蒙法師提問，不必勞煩各位大禪師來回答。只有我凈因小長老可以解除法師的疑惑。您說的五教，比如愚法小乘教，是有義；比如大乘始教，是空義；比如大乘終教，是不……』
【English Translation】 English version: The monk Saṃgha (name of a monk), the King of Universal Light, manifested his spiritual power in the place of imprisonment. The emperor burned incense to show his allegiance and reverence. Seeing Saṃgha shake his khakkhara (a Buddhist monk's staff) and ascend the city wall, the flood immediately dried up. The people above and below the city were overjoyed. In the eleventh month of winter, the emperor released Lin Lingsu and allowed him to return to Wenzhou. In the ninth month of autumn in the second year of Xuanhe, the emperor issued an edict to restore the titles of Buddhism. The Daoist priests returned to being monks. Yongdao was transferred to a nearby prefecture. In the seventh year of Xuanhe, the emperor issued an edict for Yongdao to return to the capital to restore his monastic appearance and robes. The court commended him for protecting the Dharma and remembered his loyalty, renaming him Fadao. He resided in Zhaoging Zhaoxian Monastery and concurrently managed the Xiansheng Śākyamuni Monastery on the right street (according to 'Dongdu Shilu' and 'Biography of Dao Sanzang'). In the fourth month, the Jin people conquered the Liao kingdom. Zuzhou on the Shangjing Road was the Heavenly Dining Hall of Emperor Taizu. Huaizhou was the Chongyuan Hall of Emperor Taizong De Guang. Qingzhou was the three halls of Wanging, Wangsheng, and Divine Appearance. Before that, they had broken through Ganzhou and Xianzhou, such as the Ningshen Hall, the Anyuan Holy Mother Hall, the World Ancestor Hall on Mount Muye, and the ancestral tombs, imperial concubines, and portraits of princes and disciples, all of which were burned and looted, and gold, silver, pearls, and jade were all excavated. The relevant departments immediately reported this, but Xiao Fengxian suppressed the reports and did not present them (according to 'Liao Zhi'). The year of Gengzi, the second year of Xuanhe, the titles of monks and Buddhism were restored. The tenth year of Tianqing in the Great Liao, the third year of Tianfu in the Great Jin, and the second year of Yuande in the Western Xia.
Grand Commandant Chen Liangbi of the Song Dynasty held a large vegetarian feast, inviting various Chan masters and lecturers. Among them was the Dharma Master Shan, a prominent figure of the Huayan School, known as Yihu. He asked the Chan masters, 'Our Buddhism establishes teachings, from the Hinayana to the Perfect Teaching, sweeping away emptiness and existence, and independently realizing true permanence. Then, using myriad virtues to adorn oneself, one is called a Buddha. However, the Chan School uses a single shout to transform ordinary people into sages. Examining various sutras and treatises, they seem to contradict each other. Now, if this single shout can be integrated into the Five Teachings, it is a correct teaching. If it cannot be integrated into the Five Teachings, it is a heretical teaching.' At that time, the Chan masters were seated in rows. Chan Master Fazhen signaled to Chan Master Cisou Shen Gong with his eyes. Shen Gong nudged Jingyin with his elbow, asking him to answer. Jingyin stopped Dharma Master Shan and said to him, 'Thank you for your question, Dharma Master. There is no need to trouble the great Chan masters to answer. Only I, the junior elder Jingyin, can resolve the Dharma Master's doubts. The Five Teachings you mentioned, such as the ignorant Dharma Hinayana Teaching, has the meaning of existence; such as the Beginning Teaching of the Mahayana, has the meaning of emptiness; such as the Final Teaching of the Mahayana, is not...'
有不空義也。所謂大乘頓教乃即有即空義也。所謂一乘圓教乃空而不有有而不空義也我此一喝非唯能入五教。至於世間諸子百家一切技藝悉能相入。乃喝曰。還聞么。善曰聞。成曰。汝既聞則此一喝是有。是能入小乘教。又召善曰。汝今還聞么。善曰不聞。成曰。汝既不聞則適來一喝是無。能入大乘始教。我初一喝。汝既道有。喝久聲銷。汝複道無。道無則元初實有。道有則即今實無。既乃不有不無。是能入終教。我有喝之時。有非是有。因無故有。無喝之時。無非是無。因有故無。即有即無能入頓教。我此一喝不作一喝用。有無不及情解俱忘。道有之時纖毫不立。道無之時橫遍虛空。即此一喝入百千萬億喝。百千萬億喝入此一喝。是能入圓教。善遂稽首謝。師復召善曰。乃至一語一默一動一靜。道古至今。十方虛空萬象森羅。六趣四生。三世諸佛一切聖賢。八萬四千法門百千三昧。無量妙義。契理契機。與天地萬物一體。謂之法身。三界唯心萬法唯識。四時八節陰陽一致。謂之法性。是故華嚴經云。法性遍在一切處。有相無相一聲一色。全在一塵中含四義。事理無邊周遍無餘。參而不雜。混而不一。於此一喝中皆悉具足。猶是建化門庭隨機方便。謂之小歇場。未至寶所。殊不知吾祖師門下以心傳心以法印法。不立文
【現代漢語翻譯】 現代漢語譯本 有不空義，即是說，所謂大乘頓教，就是既有即空的道理。所謂一乘圓教，就是空而不有，有而不空的道理。我這一聲喝，不僅能夠融入五教（五教：小乘教、大乘始教、大乘終教、大乘頓教、一乘圓教），甚至世間諸子百家的一切技藝都能融入其中。於是喝了一聲，問道：『還聽見了嗎？』善回答：『聽見了。』 成說：『你既然聽見了，那麼這一聲喝就是「有」，能夠融入小乘教。』又叫善，問道：『你現在還聽見嗎？』善回答：『聽不見了。』成說：『你既然聽不見了，那麼剛才這一聲喝就是「無」，能夠融入大乘始教。我最初一喝，你既然說「有」，喝聲很久消散了，你又說「無」。說「無」，那麼最初確實是「有」；說「有」，那麼現在確實是「無」。既然不是「有」也不是「無」，就能夠融入終教。我發出喝聲的時候，「有」不是真正的「有」，因為「無」的緣故才有「有」；沒有喝聲的時候，「無」不是真正的「無」，因為「有」的緣故才有「無」。既「有」即「無」，能夠融入頓教。 我這一聲喝，不當作一聲喝來用，有無都超出了情識的理解，一切念頭都忘卻。說「有」的時候，絲毫也立不住；說「無」的時候，橫遍整個虛空。就這一聲喝，融入百千萬億喝；百千萬億喝，融入這一聲喝，就能夠融入圓教。』善於是叩頭拜謝。 老師又叫善，說道：『乃至一句話、一個沉默、一個動作、一個靜止，從古到今，十方虛空，萬象森羅，六趣四生（六趣：地獄、餓鬼、畜生、阿修羅、人、天；四生：卵生、胎生、濕生、化生），三世諸佛，一切聖賢，八萬四千法門，百千三昧（三昧：佛教中的一種定境），無量妙義，契合真理，契合根機，與天地萬物成為一體，這就叫做法身。三界唯心，萬法唯識，四時八節，陰陽一致，這就叫做法性。所以《華嚴經》說：「法性遍在一切處，有相無相，一聲一色。」完全在一粒微塵中包含四義（四義：事、理、無邊、周遍），事理無邊無際，周遍而沒有剩餘，參與其中而不雜亂，混合其中而不單一。在這一個喝聲中，全都具備。但這仍然是建立教化之門，隨機應變的方便，叫做小歇場，還沒有到達寶所。殊不知我們祖師門下以心傳心，以法印證法，不立文字。』
【English Translation】 English version There is a meaning of 'not empty'. The so-called Sudden Teaching of Mahayana is the meaning of 'being is emptiness'. The so-called Perfect Teaching of the One Vehicle is the meaning of 'emptiness without being, and being without emptiness'. My single shout can not only enter the Five Teachings (Five Teachings: Hinayana Teaching, Initial Mahayana Teaching, Final Mahayana Teaching, Sudden Mahayana Teaching, Perfect Teaching of the One Vehicle), but also all the skills of the various schools of thought in the world can enter into it. Then, he shouted and asked, 'Do you still hear it?' Shan (name of a person) replied, 'I hear it.' Cheng (name of a person) said, 'Since you hear it, then this shout is 'being', and it can enter the Hinayana Teaching.' Then he called Shan again and asked, 'Do you still hear it now?' Shan replied, 'I don't hear it.' Cheng said, 'Since you don't hear it, then the shout just now is 'non-being', and it can enter the Initial Mahayana Teaching. When I first shouted, since you said 'being', and the sound of the shout dissipated after a long time, you then said 'non-being'. Saying 'non-being' means that initially it was truly 'being'; saying 'being' means that now it is truly 'non-being'. Since it is neither 'being' nor 'non-being', it can enter the Final Teaching. When I make a shout, 'being' is not truly 'being', because of 'non-being' there is 'being'; when there is no shout, 'non-being' is not truly 'non-being', because of 'being' there is 'non-being'. 'Being is non-being' can enter the Sudden Teaching. My shout is not used as a single shout; being and non-being both exceed the understanding of emotions, and all thoughts are forgotten. When saying 'being', nothing can be established; when saying 'non-being', it pervades the entire void. This single shout enters hundreds of thousands of shouts; hundreds of thousands of shouts enter this single shout, which can enter the Perfect Teaching.' Shan then bowed and thanked him. The teacher then called Shan again and said, 'Even a word, a silence, a movement, a stillness, from ancient times to the present, the ten directions of the void, the myriad phenomena, the six realms and four births (Six Realms: hell, hungry ghosts, animals, asuras, humans, gods; Four Births: oviparous, viviparous, moisture-born, metamorphic), the Buddhas of the three times, all the sages and saints, the eighty-four thousand Dharma gates, the hundreds of thousands of Samadhis (Samadhi: a state of meditative consciousness), the immeasurable wonderful meanings, in accordance with the truth, in accordance with the capacity, becoming one with heaven, earth, and all things, this is called the Dharmakaya (Dharmakaya: the body of the Dharma). The three realms are only mind, the myriad dharmas are only consciousness, the four seasons and eight festivals, yin and yang are consistent, this is called Dharmata (Dharmata: the nature of Dharma). Therefore, the Avatamsaka Sutra says, 'Dharmata pervades all places, with form and without form, a sound and a color.' It completely contains the four meanings (Four Meanings: phenomena, principle, boundlessness, pervasiveness) in a single dust particle, the phenomena and principle are boundless and limitless, pervasive without remainder, participating in it without being mixed, mixed in it without being singular. All are fully present in this single shout. But this is still establishing the gate of teaching, a convenient means of adapting to circumstances, called a small resting place, not yet reaching the treasure place. Little do they know that under the lineage of our ancestral teachers, mind is transmitted with mind, Dharma is sealed with Dharma, without establishing words.'
字見性成佛。有千聖不傳底向上一路在。善又問曰。如何是向上一路。成曰。汝且向下會取。善曰。如何是寶所。成曰。非汝境界。善曰。望禪師慈悲。成曰。恁從滄海變終不為君通。善於是愀然變容俯首而退。是時帝私幸觀之。太師魯國公亦預焉。帝顧謂近侍曰。禪宗玄妙深極如此。凈因才辯亦罕有也。侍臣奏曰。此宗師之緒餘耳。瑩仲溫羅湖錄贊曰。成之學贍明道。左右逢原乘機挫銳於人天眾前。借使先德扶宗。亦蔑以加於此矣。禪師名繼成。字蹣庵。生江西袁州宜春劉氏。詔住凈因禪剎。師嗣智海道平禪師。平嗣大溈慕喆。喆嗣翠巖可真。真嗣慈明圓禪師。成之嗣有二弟子。曰瑞巖勝．冶父川。臨濟派也(羅湖文集五燈會元)。辛丑 宣和三年秋八月童貫進大師 大遼 保大元年 大金 天輔四年 西夏
宋二月。詔政和七年所改寺為神霄宮者。田產盡還僧寺(統紀)。三月二十五日詔慈受禪師懷深。住汴京大相國慧林禪剎。師生壽春夏氏。高宗紹興二年入寂。嗣長蘆信。信嗣慧林圓照本禪師(普燈)。
白雲庵 杭州靈隱寺方丈後山之庵也。至是宣和三年。有比丘曰清覺。自號本然。仁宗慶曆三年十月二十二日。生洛京登封縣孔氏。宣尼五十二世孫。曾祖高勍事梁歷唐。同光時領襄州澤潞河陽
【現代漢語翻譯】 現代漢語譯本： 『字見性成佛』，意思是說，通過文字就能領悟自性，從而成就佛果。這裡面蘊含著歷代聖賢都不輕易傳授的『向上一路』（最高境界的修行道路）。 善（一位求法者）又問道：『如何是向上一路？』 成（繼成禪師）回答說：『你先從較低的層次去領會。』 善又問：『如何是寶所（比喻涅槃的境界）？』 成回答說：『不是你現在的境界所能理解的。』 善說：『希望禪師慈悲開示。』 成回答說：『即使滄海變為桑田，我也不會為你輕易泄露天機。』 善聽后，神色黯然，低頭退下。當時皇帝私下觀看，太師魯國公也在場。 皇帝回頭對近侍說：『禪宗玄妙深奧到了如此地步，凈因（繼成禪師的法號）的辯才也極為罕見。』 侍臣奏道：『這只是禪師的餘緒罷了。』 瑩仲溫在《羅湖錄》中讚歎說：『繼成的學識淵博，通達佛理，在人天大眾面前，能隨機應變，挫敗銳氣。即使是先代的祖師來扶持宗門，也無法超過他了。』 禪師名繼成，字蹣庵，生於江西袁州宜春劉氏。奉詔住持凈因禪剎。禪師師承智海道平禪師，道平禪師師承大溈慕喆，慕喆師承翠巖可真，可真師承慈明圓禪師。繼成禪師有兩位嗣法弟子，分別是瑞巖勝和冶父川，屬於臨濟宗派。（出自《羅湖文集》《五燈會元》）。辛丑年，宣和三年秋八月，童貫進獻大師。同時期大遼為保大元年，大金為天輔四年，西夏。 宋朝二月，下詔將政和七年所改建為神霄宮的寺廟，其田產全部歸還僧寺（出自《統紀》）。三月二十五日，下詔慈受禪師懷深，住持汴京大相國慧林禪剎。禪師生於壽春的夏氏。高宗紹興二年圓寂。師承長蘆信，長蘆信師承慧林圓照本禪師（出自《普燈》）。 白雲庵，是杭州靈隱寺方丈後山的一座庵。到了宣和三年，有位比丘名叫清覺，自號本然，仁宗慶曆三年十月二十二日生於洛京登封縣孔氏，是宣尼（孔子）的五十二世孫。曾祖高勍在梁朝歷經唐朝，同光年間擔任襄州澤潞河陽的官職。
【English Translation】 English version: 'Seeing one's nature, one becomes a Buddha' means that by understanding the written words, one can realize one's own nature and thus attain Buddhahood. Within this lies the 'direct path' (the highest path of practice) that the sages of the past did not easily transmit. Shan (a seeker of Dharma) then asked: 'What is the direct path?' Cheng (Chan Master Jicheng) replied: 'You should first understand it from a lower level.' Shan then asked: 'What is the Treasure Trove (a metaphor for the state of Nirvana)?' Cheng replied: 'It is not something that your current state can comprehend.' Shan said: 'I hope the Chan Master will compassionately enlighten me.' Cheng replied: 'Even if the vast ocean were to turn into mulberry fields, I would not easily reveal the secret to you.' Upon hearing this, Shan's expression darkened, and he lowered his head and withdrew. At that time, the Emperor was secretly observing, and Grand Tutor Duke Luguo was also present. The Emperor turned to his attendant and said: 'The profundity of Chan is so deep, and Jingyin's (Chan Master Jicheng's Dharma name) eloquence is also extremely rare.' The attendant replied: 'This is merely the remnant of the Chan Master's teachings.' Ying Zhongwen praised in the 'Luohu Records': 'Jicheng's knowledge is vast, and he is well-versed in Buddhist principles. In front of the assembly of humans and devas, he can adapt to the situation and subdue the sharpness of others. Even if the ancestral masters of the past were to support the sect, they could not surpass him.' The Chan Master's name was Jicheng, his style name was Pan'an, and he was born into the Liu family of Yichun, Yuanzhou, Jiangxi. He was ordered to reside at the Jingyin Chan Monastery. The Chan Master was a successor of Chan Master Zhihai Daoping, who was a successor of Dawei Muzhe, who was a successor of Cuiyan Kezhen, who was a successor of Ciming Yuan Chan Master. Chan Master Jicheng had two Dharma heirs, namely Ruiyan Sheng and Yefu Chuan, belonging to the Linji school. (From 'Luohu Anthology' and 'Wudeng Huiyuan'). In the year Xinchou, the third year of Xuanhe, in the eighth month of autumn, Tong Guan presented the Great Master. During the same period, the Great Liao was in the first year of Baoda, the Great Jin was in the fourth year of Tianfu, and the Western Xia. In the second month of the Song Dynasty, an edict was issued to return all the fields and properties of the temples that had been converted into Shenxiao Palaces in the seventh year of Zhenghe to the Buddhist monasteries (from 'Tongji'). On the twenty-fifth day of the third month, an edict was issued to Chan Master Cishou Huaicheng to reside at the Huilin Chan Monastery of the Great Xiangguo Temple in Bianjing. The Chan Master was born into the Xia family of Shouchun. He passed away in the second year of Shaoxing during the Gaozong reign. He was a successor of Changlu Xin, who was a successor of Huilin Yuanzhao Ben Chan Master (from 'Pudeng'). Baiyun Hermitage is a hermitage behind the abbot's mountain of Lingyin Temple in Hangzhou. In the third year of Xuanhe, there was a Bhikkhu named Qingjue, who styled himself Bennan. He was born on the twenty-second day of the tenth month of the third year of Qingli during the Renzong reign, in the Kong family of Dengfeng County, Luojing, and was the fifty-second generation descendant of Xuanni (Confucius). His great-grandfather Gao Qing served the Liang Dynasty through the Tang Dynasty, and during the Tongguang period, he held the position of Xiangzhou Zelu Heyang.
節度使。官至太子太師。父欣進士隱德。母崔氏。覺幼而穎悟習儒業。累請鄉舉。神宗熙寧二年。閱法華經有省。求出家。父母許之。依汝州龍門山寶應寺海慧大師剃染。囑其南詢。初參嘉州峨眉山千歲和尚。次抵淮西舒州(今安慶路)浮山。結庵于太守巖。宴坐二十年。哲宗元祐七年游浙。明年至杭州靈隱寺隨眾居止。汪羅二行人求師心要。學侶日臻。靈隱圓明童禪師。以寺后白雲山庵居覺。玄化開闡。乃自立宗。以所居庵名為號曰白雲宗。移居餘杭龍門山。庵曰福地。為龍神說三歸五戒。至是崇寧三年。至錢塘六和塔開化寺后紫雲庵居。道俗請就正濟寺講華嚴經。時當毀教。覺著證宗論三教編十地歌。大觀元年。卓庵湖州歸安千金市。名曰十地。次至烏程菁山。卓錫得泉結庵而居。名曰出塵。徒眾復請歸正濟寺。忌之者以證宗論于忤朝政聞官。政和六年編管廣南思州。宣和二年弟子政布等十人詣京陳狀。蒙旨放令逐便。至是辛丑年七月二十日謝恩。八月三日作偈投太守游公。指以九月二十六日為別。至期乃化去。世壽七十九歲。顯臘五十二夏。弟子慧能稟遺訓。奉靈骨舍利歸葬杭州餘杭之南山。當宣和五年之二月也。塔曰白雲。院曰普安。后弟子改曰普寧。其于崇德甑山．松林善住。皆其行道之所。德清．龍山．
【現代漢語翻譯】 現代漢語譯本： 覺禪師，曾任節度使，官至太子太師。他的父親欣是進士出身，為人隱德。母親是崔氏。覺禪師從小就聰明穎悟，學習儒家經典。多次請求參加鄉試。宋神宗熙寧二年（1069年），閱讀《法華經》有所領悟，於是請求出家，父母同意了。他依止汝州龍門山寶應寺的海慧大師剃度，並被囑咐向南方參學。最初參訪嘉州峨眉山的千歲和尚，之後到達淮西舒州（今安徽安慶一帶）的浮山，在太守巖結庵隱居了二十年。哲宗元祐七年（1092年），遊歷浙江。次年到達杭州靈隱寺，隨眾居住。汪和羅兩位居士向他求教佛法心要，前來學習的人日益增多。靈隱寺的圓明童禪師讓覺禪師居住在寺后的白雲山庵，弘揚佛法。於是他自立宗派，以所居住的庵命名為白雲宗。後來遷居到餘杭龍門山，庵名為福地，為龍神宣說三歸五戒。到了崇寧三年（1104年），到錢塘六和塔開化寺后的紫雲庵居住。當地的僧人和俗人請求他在正濟寺講解《華嚴經》。當時正值毀壞佛教的時期，覺禪師著寫了《證宗論》來調和三教，並創作了《十地歌》。大觀元年（1107年），在湖州歸安千金市建造庵，命名為十地。之後又到烏程菁山，找到泉水並結庵居住，命名為出塵。徒弟們再次請求他回到正濟寺。但有人因為《證宗論》的內容冒犯了朝廷，向官府告發。政和六年（1116年），被流放到廣南思州。宣和二年（1120年），弟子政布等十人到京城上書陳情，皇帝下旨放他自由。到了宣和辛丑年（1121年）七月二十日，覺禪師向皇帝謝恩。八月三日，作偈辭別太守游公，預示自己將在九月二十六日離世。到了那天，果然圓寂。世壽七十九歲，僧臘五十二年。弟子慧能遵照他的遺訓，將他的靈骨舍利送回杭州餘杭的南山安葬，時間是宣和五年（1123年）二月。塔名為白雲，寺院名為普安。後來弟子們改名為普寧。他在崇德甑山、松林善住等地，都曾弘揚佛法。德清、龍山等地……
【English Translation】 English version: Chan Master Jue, formerly held the position of Military Commissioner (Jiedushi), and later became Grand Tutor to the Crown Prince. His father, Xin, was a Jinshi (a successful candidate in the highest imperial examinations) known for his hidden virtue. His mother was from the Cui family. From a young age, Chan Master Jue was intelligent and quick-witted, studying Confucian classics. He repeatedly requested to participate in the local examinations. In the second year of the Xining era of Emperor Shenzong of Song (1069), he had an awakening upon reading the Lotus Sutra, and requested to leave the household life, which his parents permitted. He was tonsured by Master Haihui at Bao'ying Temple on Dragon Gate Mountain in Ruzhou, who instructed him to seek teachings in the south. He initially visited the Venerable Qiansui on Mount Emei in Jia Prefecture, and then arrived at Mount Fushan in Shuzhou (present-day Anqing area) in Huai'xi, where he built a hermitage at Prefect Rock and lived in seclusion for twenty years. In the seventh year of the Yuanyou era of Emperor Zhezong (1092), he traveled to Zhejiang. The following year, he arrived at Lingyin Temple in Hangzhou and resided among the community. Lay practitioners Wang and Luo sought the essential teachings of the Dharma from him, and the number of those coming to learn increased daily. Chan Master Yuanming Tong of Lingyin Temple had Jue reside in the Baiyun (White Cloud) Mountain hermitage behind the temple to propagate the Dharma. Thus, he established his own school, naming it the Baiyun School after the hermitage where he resided. Later, he moved to Dragon Gate Mountain in Yu'hang, where the hermitage was named Fudi (Blessed Land), and he preached the Three Refuges and Five Precepts to the dragon deities. In the third year of the Chongning era (1104), he resided at the Ziyun (Purple Cloud) Hermitage behind Kaihua Temple at the Liuhe Pagoda in Qiantang. Local monks and laypeople requested him to lecture on the Avatamsaka Sutra at Zhengji Temple. At that time, there was a period of suppressing Buddhism, and Chan Master Jue wrote the Treatise on Verifying the Doctrine to harmonize the three teachings (Buddhism, Confucianism, and Taoism), and composed the Song of the Ten Grounds. In the first year of the Daguan era (1107), he built a hermitage in Qianjin Market in Gui'an, Huzhou, naming it the Ten Grounds. Later, he went to Mount Qingshan in Wucheng, found a spring, and built a hermitage to reside in, naming it Chuchen (Escaping the Dust). His disciples again requested him to return to Zhengji Temple. However, someone reported to the authorities that the content of the Treatise on Verifying the Doctrine offended the imperial court. In the sixth year of the Zhenghe era (1116), he was exiled to Sizhou in Guangnan. In the second year of the Xuanhe era (1120), his disciples Zhengbu and ten others went to the capital to submit a petition, and the emperor issued an edict to release him. In the Xin Chou year of the Xuanhe era (1121), on the twentieth day of the seventh month, Chan Master Jue thanked the emperor. On the third day of the eighth month, he composed a verse to bid farewell to Prefect You, predicting that he would pass away on the twenty-sixth day of the ninth month. On that day, he indeed passed away peacefully. He lived to the age of seventy-nine, with fifty-two years as a monk. His disciple Huineng followed his instructions and sent his relics to be buried on the South Mountain in Yu'hang, Hangzhou, in the second month of the fifth year of the Xuanhe era (1123). The pagoda was named Baiyun (White Cloud), and the temple was named Pu'an (Universal Peace). Later, the disciples changed the name to Puning (Universal Tranquility). He also propagated the Dharma in Zengshan, Songlin Shanzhu, and other places in Chongde. Deqing, Longshan, and other places...
超山．方山．乾元山．歸安．巖山。皆分葬舍利之所。其宗聿興浙右。壬寅 宣和四年十二月無盡居士薨 大遼 保大二年 大金 天輔五年 西夏
遼春三月。金人破中京(奚國也)。天祚在燕京聞報甚懼。即日出居庸關。率騎兵五千西奔雲中府。留宰相張琳李處溫與燕王淳守燕。淳居燕二十年得人心。天祚趨漁陽入夾山。李處溫等三月十七日會百官父老。立燕王曰天錫皇帝。改元建福。下詔廢天祚為湘陰王。天錫以燕云平中京上京遼西六路奄為己有。沙漠以北西南面西北路招討府諸番部族。天祚主之。稱保大二年。遼國自此分矣。八月燕帝淳病薨。謚曰宣帝。無嗣。越王蕭干會百官父老。議立燕帝妻蕭氏為皇太后。權主軍國事。奉迎天祚次子秦王為帝。蕭氏即位於柩。前改元德興。天祚聞淳死。下詔削淳官爵。並妻蕭氏降為庶人。賜姓虺氏。金主趨中京。天祚走及夏國。十二月金人抵居庸關(遼志)。癸卯 宣和五年 大遼 保大三年 大金 五月改天會元年 西夏
宋秀州(今嘉興路)春旱。禱精嚴寺觀音有驗。重灌聖像。夏旱復有講。郡守曾侯夢白衣天人曰。我固當爲此方致雨。然面目不凈三十里無所見。不能與眾聖會奈何。明日詰其由。果匠者欲聖容明潤。用雞子牛膠調粉故爾。遂改新之
【現代漢語翻譯】 現代漢語譯本 超山、方山、乾元山、歸安、巖山，都是分葬舍利的地方。他們的宗派因此在浙東興盛起來。壬寅年，宣和四年十二月，無盡居士去世。 大遼保大二年，大金天輔五年，西夏。
遼國春季三月，金人攻破中京（奚國）。天祚帝在燕京聽到訊息非常害怕，當天就出居庸關，率領五千騎兵向西逃奔雲中府。留下宰相張琳、李處溫與燕王耶律淳守衛燕京。耶律淳在燕京二十年，深得民心。天祚帝逃往漁陽進入夾山。李處溫等人在三月十七日會合百官父老，擁立燕王耶律淳為天錫皇帝，改年號為建福。下詔廢黜天祚帝為湘陰王。耶律天錫佔據了燕云、平中京、上京、遼西六路，完全歸自己所有。沙漠以北西南面西北路招討府的各番部族，仍然尊奉天祚帝為主，稱保大二年。遼國從此分裂了。 八月，燕帝耶律淳病逝，謚號為宣帝，沒有子嗣。越王蕭干會合百官父老，商議擁立燕帝的妻子蕭氏為皇太后，暫時代管軍國大事，迎接天祚帝的次子秦王為帝。蕭氏在靈柩前即位，改年號為德興。天祚帝聽到耶律淳去世的訊息，下詔削去耶律淳的官爵，並將他的妻子蕭氏貶為庶人，賜姓虺氏。金主攻向中京，天祚帝逃到夏國。十二月，金人抵達居庸關（遼志）。 癸卯年，宣和五年，大遼保大三年，大金五月改元為天會元年，西夏。
宋朝秀州（今嘉興路）春天發生旱災，到精嚴寺祈求觀音菩薩顯靈。重新裝飾了觀音聖像。夏天又發生旱災，再次舉行講經活動。郡守曾侯夢見一位身穿白衣的天人說：『我本來應當為這方土地帶來降雨，但是因為面目不乾淨，三十里之內都無法顯現，不能與眾聖會合，怎麼辦呢？』第二天詢問原因，果然是工匠爲了使聖容明亮潤澤，用雞蛋和牛膠調和顏料的緣故。於是重新改繪了聖像。
【English Translation】 English version Chao Mountain, Fang Mountain, Qianyuan Mountain, Gui'an, and Yan Mountain are all places where sariras (relics of the Buddha) were separately buried. Their sect flourished in the east of Zhejiang as a result. In the year Renyin, the twelfth month of the fourth year of Xuanhe, the layman Wujin passed away. Great Liao, the second year of Baoda; Great Jin, the fifth year of Tianfu; Western Xia.
In the third month of spring in Liao, the Jin people broke through Zhongjing (the state of Xi). Emperor Tianzuo, upon hearing the news in Yanjing, was greatly frightened. He immediately left Juyong Pass and led five thousand cavalry westward to Yunzhong Prefecture. He left behind the prime ministers Zhang Lin and Li Chuwen, along with Prince Chun of Yan, to defend Yanjing. Yelu Chun resided in Yanjing for twenty years and won the hearts of the people. Emperor Tianzuo fled to Yuyang and entered Jia Mountain. On the seventeenth day of the third month, Li Chuwen and others gathered the officials and elders and enthroned Prince Chun of Yan as Emperor Tianxi, changing the era name to Jianfu. He issued an edict deposing Emperor Tianzuo as the Prince of Xiangyin. Yelu Tianxi occupied Yanyun, Pingzhongjing, Shangjing, and the six routes of western Liaoning, completely taking them for himself. The various tribes of the Northwest Route Pacification Commissioner's Office to the southwest and northwest of the desert still revered Emperor Tianzuo as their lord, calling it the second year of Baoda. From this point on, the Liao kingdom was divided. In August, Emperor Chun of Yan passed away from illness, with the posthumous title of Emperor Xuan. He had no heir. Prince Xiao Gan of Yue gathered the officials and elders and discussed enthroning Empress Xiao, the wife of Emperor Chun of Yan, as Empress Dowager, temporarily managing military and state affairs, and welcoming the second son of Emperor Tianzuo, Prince Qin, as emperor. Empress Xiao ascended the throne before the coffin, changing the era name to Dexing. Upon hearing the news of Yelu Chun's death, Emperor Tianzuo issued an edict stripping Yelu Chun of his official titles and demoting his wife, Empress Xiao, to a commoner, giving her the surname Hui. The Jin ruler advanced towards Zhongjing, and Emperor Tianzuo fled to the Xia kingdom. In December, the Jin people reached Juyong Pass (Liao Zhi). In the year Guimao, the fifth year of Xuanhe; Great Liao, the third year of Baoda; Great Jin, in the fifth month, the era name was changed to the first year of Tianhui; Western Xia.
In the Song Dynasty, Xiuzhou (now Jiaxing Road) experienced a spring drought. Prayers to Guanyin (Avalokiteśvara) at Jingyan Temple proved effective. The sacred image was redecorated. In the summer, another drought occurred, and lectures were held again. The prefect Zeng Hou dreamed of a white-robed celestial being who said, 'I should have brought rain to this land, but because my face is unclean, I cannot appear within thirty li and cannot join the assembly of saints. What should be done?' The next day, he inquired about the reason. It turned out that the craftsmen, in order to make the sacred countenance bright and lustrous, had used egg and ox glue to mix the paint. Therefore, the sacred image was repainted.
。隨禱即應(系年錄觀音感應集)。
遼春正月。燕帝后蕭氏在燕。聞金人入居庸關。夜率蕭干及車帳出城。聲言迎敵。實乃出奔。至松亭關議所往。耶律大石材牙遼人也。欲歸天祚。四軍大王蕭干奚人也。欲就奚王府立國。宣宗(燕王淳也)附馬都尉蕭勃迭曰。今日固合歸天祚。然而有何面目相見。林牙命左右牽出斬之。傳令軍中有敢異議者斬。於是遼奚二軍列陣相拒而分矣。遼軍從林牙挾蕭后歸天祚于夾山(七月到夾山。天祚命殺蕭后並外甥常哥。余免本罪)。奚渤海軍從蕭干(名夔離不)留奚王府。干據府自立僭號神聖皇帝。國號大奚。改元天興(又曰天嗣)。七月奚兵遇金人戰于腰鋪。奚大敗。蕭干為其部曲得哥殺之(遼志)。
金癸卯春。升皇帝寨曰會寧府。建為上京。改遼之上京曰北京。先是女真之初無城廓。止呼曰皇帝寨國相寨太子莊。至是改焉。置三省六郡尹貳曹屬。左丞相陳王兀室撰女真字以行(金志)。五月阿骨打旻。北追天祚途中以疾殂。謚曰大聖武元皇帝。廟號太祖。旻建國登位首末凡六年。弟吳乞馬立。改名晟。楊割太師第二子也。改天輔六年曰天會元年。在位一十一年。旻八子皆封王。初燕人張㲄者平州人也(河東山西道平灤路灤州皆古平州)。登建士第仕燕。建福元年(
【現代漢語翻譯】 現代漢語譯本：隨禱即應（出自《系年錄觀音感應集》）。
遼國春季正月，燕國皇后蕭氏在燕京。聽說金兵攻入居庸關，夜晚率領蕭干以及車隊出城，對外宣稱是去迎敵，實際上是逃亡。到達松亭關后商議去向。耶律大石（林牙，遼國人）想要歸附天祚帝。四軍大王蕭干（奚族人）想要在奚王府建立國家。宣宗（燕王淳）的駙馬都尉蕭勃迭說：『今日確實應該歸附天祚帝，然而有什麼面目去見他？』耶律大石命令左右侍衛將他拉出去斬首，並傳令軍中，有敢提出異議者斬首。於是遼軍和奚軍列隊相對抗，然後分開了。遼軍跟隨耶律大石挾持蕭皇后歸附天祚帝于夾山（七月到達夾山，天祚帝命令殺死蕭皇后和外甥常哥，其餘人免除本罪）。奚族和渤海軍跟隨蕭干（名夔離不）留在奚王府。蕭干佔據王府自立，僭稱神聖皇帝，國號大奚，改年號為天興（又稱天嗣）。七月，奚兵在腰鋪與金兵交戰，奚兵大敗。蕭干被他的部下得哥殺死（出自《遼志》）。
金國癸卯年春，將皇帝寨升格爲會寧府，建立為上京。將遼國的上京改為北京。起初女真人沒有城郭，只稱呼為皇帝寨、國相寨、太子莊。到這時才進行更改。設定三省六郡尹貳曹屬。左丞相陳王兀室撰寫女真字以推行（出自《金志》）。五月，阿骨打（旻）在北方追擊天祚帝的途中因病去世，謚號為大聖武元皇帝，廟號太祖。阿骨打建立國家登基前後共六年。弟弟吳乞馬繼位，改名為晟，是楊割太師的第二個兒子。改天輔六年為天會元年，在位十一年。阿骨打的八個兒子都被封為王。當初燕人張㲄是平州人（河東山西道平灤路灤州都是古代的平州），考中進士，在燕國為官。建福元年（
【English Translation】 English version: 'Following Prayer, Immediate Response' (from 'Collected Records of Guanyin's Responses' in the Annals).
In the first month of spring in the Liao Dynasty, Empress Xiao of Yan was in Yanjing. Upon hearing that the Jin troops had entered Juyong Pass, she led Xiao Gan and her carriages out of the city at night, claiming to meet the enemy, but in reality, she was fleeing. Reaching Songting Pass, they discussed where to go. Yelu Dashi (Lin Ya, a Liao person) wanted to return to Emperor Tianzuo. Xiao Gan (the King of the Four Armies, a Xí person) wanted to establish a state at the Xí Royal Palace. Xiao Bodie, the consort capital commandant of Emperor Xuanzong (Prince Chun of Yan), said, 'Today, we should indeed return to Emperor Tianzuo, but what face do we have to meet him?' Yelu Dashi ordered his attendants to drag him out and behead him, and proclaimed to the army that anyone who dared to dissent would be beheaded. Thus, the Liao and Xí armies lined up against each other and then separated. The Liao army followed Yelu Dashi, escorting Empress Xiao back to Emperor Tianzuo at Jia Mountain (arriving at Jia Mountain in July, Emperor Tianzuo ordered the execution of Empress Xiao and her nephew Changge, while the others were pardoned). The Xí and Bohai armies followed Xiao Gan (named Kuili Bu), staying at the Xí Royal Palace. Xiao Gan occupied the palace and declared himself the Holy Emperor, establishing the state of Great Xí, and changing the era name to Tianxing (also known as Tiansi). In July, the Xí troops encountered the Jin troops in a battle at Yaopu, and the Xí troops were defeated. Xiao Gan was killed by his subordinate Dege (from the 'Liao Zhi').
In the spring of the Guimao year of the Jin Dynasty, Emperor Zhai was promoted to Huining Prefecture and established as the Upper Capital. The Upper Capital of the Liao Dynasty was renamed Beijing. Initially, the Jurchens had no city walls, only referring to them as Emperor Zhai, Prime Minister Zhai, and Prince Zhuang. It was at this time that changes were made. Three provinces, six prefectures, and subordinate officials were established. The Left Prime Minister, Prince Chen Wang Wushi, wrote the Jurchen script to promote it (from the 'Jin Zhi'). In May, Aguda (Min) died of illness while pursuing Emperor Tianzuo in the north. He was given the posthumous title of Grand Sage Martial Emperor, and his temple name was Taizu. Aguda reigned for a total of six years from the founding of the country to his enthronement. His younger brother Wuqimai succeeded him, changing his name to Sheng, who was the second son of Grand Tutor Yang Ge. The sixth year of Tianfu was changed to the first year of Tianhui, and he reigned for eleven years. All eight sons of Aguda were granted the title of Prince. Initially, Zhang 㲄 of Yan was a native of Pingzhou (Hedong Shanxi Road Pingluan Road Lanzhou were all ancient Pingzhou). He passed the imperial examination and served as an official in Yan. In the first year of Jianfu (
燕王淳之年號。壬寅歲也)授遼興軍節度使(遼與軍平州也)。金人粘罕欲擒㲄。康公弼曰。是激其反也。獨往見㲄諭金國之意。㲄曰。契丹八路今特平州存耳。敢有異志。所以未釋甲者防蕭干耳。康報其言。粘罕信之。改平州為南京。加㲄同平章事判留守。事實欲圖之也。㲄殺金左企弓等。以平州附宋。十一月金兵襲破平州。得宋朝所賜㲄金花箋御筆書詔金乃歸曲于宋。累檄宋朝宣撫司取㲄。宋不得已。命王安中誅㲄。函首送金。未幾金太子窩裡孛由平州侵宋矣(金志)。
金主旻八子。一曰阿母。二曰室曷(熙宗胄之父也)。三曰說梁虎。與室曷同母。乃正室所生。四曰斡離不(誤呼曰二太子)。五曰窩裡嗢(誤呼曰三太子)。宋高宗紹興四年冬犯江上者生。第六曰兀朮(誤呼曰四太子)。七曰窩裡混(誤呼曰五太子)。八曰阿骨保邪王號自在郎君是也與兀朮同母旻第二第三二子早世。所以誤呼其四為二。五為三。六為四也(金志)。甲辰 宣和六年 大遼 保大四年 大金 太宗晟 天會二年 西夏
宋高僧寂音尊者 江西瑞州清涼禪師。名惠洪(亦名德洪)。郡之彭氏子。年十四父母俱喪。依三峰靘禪師居。日記數千言。覽群書殆盡。靘器之。年十九試經于東京天王寺得度。從宣秘講成實唯識
【現代漢語翻譯】 現代漢語譯本： 燕王淳（燕王，名淳）在壬寅年（壬寅年）被授予遼興軍節度使（遼興軍節度使，遼的與軍平州）。金人粘罕（粘罕）想要擒拿㲄（㲄）。康公弼（康公弼）說：『這是激起他反叛。』於是獨自前去見㲄（㲄），告知金國的意圖。㲄（㲄）說：『契丹八路（契丹八路）如今只剩下平州（平州）了，我怎麼敢有異心？之所以沒有解除武裝，是爲了防備蕭干（蕭干）罷了。』康公弼（康公弼）將他的話回報給粘罕（粘罕），粘罕（粘罕）相信了。於是改平州（平州）為南京（南京），加封㲄（㲄）為同平章事判留守，實際上是想要圖謀他。㲄（㲄）殺了金國的左企弓（左企弓）等人，將平州（平州）歸附宋朝。十一月，金兵襲擊攻破平州（平州），得到了宋朝所賜予㲄（㲄）的金花箋御筆書詔，金國於是將罪責歸於宋朝，多次發文給宋朝宣撫司（宣撫司）要求捉拿㲄（㲄）。宋朝不得已，命令王安中（王安中）誅殺㲄（㲄），將首級裝在盒子裡送給金國。不久，金太子窩裡孛（窩裡孛）從平州（平州）入侵宋朝（《金志》）。
金主旻（金主旻）有八個兒子，一個叫阿母（阿母），一個叫室曷（室曷，熙宗（熙宗）之父），三兒子叫說梁虎（說梁虎），與室曷（室曷）同母，是正室所生。四兒子叫斡離不（斡離不，誤稱為二太子），五兒子叫窩裡嗢（窩裡嗢，誤稱為三太子），宋高宗紹興四年冬天在江上侵犯宋朝的就是他。第六個兒子叫兀朮（兀朮，誤稱為四太子），七兒子叫窩裡混（窩裡混，誤稱為五太子），八兒子叫阿骨保邪（阿骨保邪），王號自在郎君，與兀朮（兀朮）同母。旻（旻）的第二和第三個兒子早逝，所以人們誤將他的第四個兒子稱為二太子，第五個兒子稱為三太子，第六個兒子稱為四太子（《金志》）。甲辰年（甲辰年），宣和六年（宣和六年），大遼保大四年（大遼保大四年），大金太宗晟天會二年（大金太宗晟天會二年），西夏（西夏）。
宋朝高僧寂音尊者（寂音尊者），江西瑞州清涼禪師（江西瑞州清涼禪師），名惠洪（惠洪，也名德洪（德洪）），是郡里彭氏的兒子。十四歲時父母都去世了，依附三峰靘禪師（三峰靘禪師）居住。每天能記住數千字，幾乎讀遍了所有的書籍，靘禪師（靘禪師）很器重他。十九歲時在東京天王寺（東京天王寺）參加試經並得度，跟隨宣秘（宣秘）講解成實唯識（成實唯識）。
【English Translation】 English version: In the Renyin year (Renyin year), Prince Chun of Yan (Prince Chun of Yan) was granted the title of Military Commissioner of Liaoxing Army (Military Commissioner of Liaoxing Army, Liaoning's Yu Jun Ping Prefecture). The Jin people's Nianhan (Nianhan) wanted to capture He (He). Kang Gongbi (Kang Gongbi) said, 'This will incite his rebellion.' So he went alone to see He (He) and informed him of the Jin's intentions. He (He) said, 'Of the eight routes of the Khitans (eight routes of the Khitans), only Ping Prefecture (Ping Prefecture) remains today. How dare I have any disloyal intentions? The reason I haven't disarmed is to guard against Xiao Gan (Xiao Gan).' Kang (Kang) reported his words to Nianhan (Nianhan), who believed him. So he changed Ping Prefecture (Ping Prefecture) to Nanjing (Nanjing) and added He (He) as Co-Administrator of the Privy Council and Commander of the Garrison, but in reality, he intended to plot against him. He (He) killed Jin's Zuo Qigong (Zuo Qigong) and others, and attached Ping Prefecture (Ping Prefecture) to the Song Dynasty. In November, the Jin army attacked and broke through Ping Prefecture (Ping Prefecture), obtaining the gold-flowered stationery and imperial edict bestowed upon He (He) by the Song Dynasty. The Jin then blamed the Song Dynasty, repeatedly sending documents to the Song Dynasty's Pacification Commissioner's Office (Pacification Commissioner's Office) demanding the capture of He (He). The Song Dynasty had no choice but to order Wang Anzhong (Wang Anzhong) to execute He (He) and send his head in a box to the Jin. Soon after, Jin Crown Prince Wolibei (Wolibei) invaded the Song Dynasty from Ping Prefecture (Ping Prefecture) (Jin Zhi).
The Jin ruler Min (Jin ruler Min) had eight sons. One was named Amu (Amu), one was named Shihe (Shihe, father of Emperor Xizong (Emperor Xizong)), the third son was named Shuo Lianghu (Shuo Lianghu), who shared the same mother as Shihe (Shihe) and was born of the principal wife. The fourth son was named Wolibu (Wolibu, mistakenly called the Second Crown Prince), the fifth son was named Woliwu (Woliwu, mistakenly called the Third Crown Prince), who invaded the Song Dynasty on the Jiang River in the winter of the fourth year of the Shaoxing era of Emperor Gaozong of Song. The sixth son was named Wushu (Wushu, mistakenly called the Fourth Crown Prince), the seventh son was named Wolihun (Wolihun, mistakenly called the Fifth Crown Prince), and the eighth son was named Agubaoxie (Agubaoxie), with the royal title of Zizai Langjun, who shared the same mother as Wushu (Wushu). Min's (Min) second and third sons died early, so people mistakenly called his fourth son the Second Crown Prince, his fifth son the Third Crown Prince, and his sixth son the Fourth Crown Prince (Jin Zhi). Jia Chen Year (Jia Chen Year), Xuanhe Sixth Year (Xuanhe Sixth Year), Great Liao Baoda Fourth Year (Great Liao Baoda Fourth Year), Great Jin Emperor Taizong Sheng Tianhui Second Year (Great Jin Emperor Taizong Sheng Tianhui Second Year), Western Xia (Western Xia).
The Song Dynasty's eminent monk, Venerable Jiyin (Venerable Jiyin), was the Qingliang Zen Master of Ruizhou, Jiangxi (Qingliang Zen Master of Ruizhou, Jiangxi), named Huihong (Huihong, also named Dehong (Dehong)), the son of the Peng family of the prefecture. When he was fourteen years old, both his parents died, and he lived with Zen Master Qing of Sanfeng (Zen Master Qing of Sanfeng). He could memorize thousands of words a day and had read almost all the books. Zen Master Qing (Zen Master Qing) valued him greatly. At the age of nineteen, he participated in the scripture examination at Tianwang Temple in Tokyo (Tianwang Temple in Tokyo) and was ordained, following Xuanmi (Xuanmi) to explain Chengshi Weishi (Chengshi Weishi).
論。逾四年棄去。謁真凈文禪師于廬山歸宗。文遷石門。師隨行命掌記室。未久去之。顯謨朱公彥守撫州。請開法州北景德。后住江寧府清涼。大慧杲禪師處眾日。親依于師。仰嘆其妙悟辯慧。高宗建炎二年五月辛酉入寂于同安。世壽五十八歲。僧臘三十九夏。太尉郭公天民奏賜寶覺圓明之號。師嗣真凈文禪師。撰禪林僧寶傳三十卷林間錄。又文集曰石門文字禪。流行於世(普燈錄)。
遼甲辰秋七月。天祚牽韃靼諸軍五萬。攜其後妃二子曰秦王趙王及宗屬。南來越漁陽嶺。金人粘罕回軍雲中。天祚復奔山。金司與小胡魯謀南歸宋。又謀奔西夏。國計未決。小胡魯密遣人遞報粘罕。金使婁宿馳騎犯天祚。小胡魯遂俘天祚以還。金人削封天祚為海濱王。送長白山(今遼東道開元路咸平府)。東築室居之。明年乙巳殂遼國亡。遼起自後梁均王貞明二年丙子歲至是甲辰。凡九主歷二百單九年(遼志)。乙巳 宣和七年 大金 天會三年 西夏
宋六月。封童貫廣陽郡王。宋朝凡異姓非外戚無封王者。蔡京用事持紹述之說以資奸謀。遂贈王安石舒王。其後何執中贈清河郡王。王爵於是濫矣。十二月童貫復宣撫。自太原逃歸(宋鑒)。
大金十二月。斡離不粘罕分道入侵宋。因平州張㲄歸宋至於構怨。東路
{ "translations": [ "現代漢語譯本：\n論。逾四年後離去。前往廬山歸宗拜見真凈文禪師（南宋著名禪師）。文禪師遷往石門，他跟隨前往並被任命掌管記室。不久后離開。顯謨朱公彥擔任撫州長官，請他到州北景德寺開壇講法。後來居住在江寧府清涼寺。大慧杲禪師（南宋著名禪師）在寺廟修行時，親自依止於他，仰慕讚歎他的精妙領悟和辯才智慧。高宗建炎二年五月辛酉日，在同安圓寂。世壽五十八歲，僧臘三十九年。太尉郭公天民上奏朝廷賜予『寶覺圓明』的稱號。他繼承了真凈文禪師的衣缽。撰寫了《禪林僧寶傳》三十卷、《林間錄》。又有文集名為《石門文字禪》，在世間流傳（出自《普燈錄》）。\n\n遼國甲辰年秋七月，天祚帝（遼國末代皇帝耶律延禧）率領韃靼等各部軍隊五萬人，帶著他的后妃、兩個兒子秦王、趙王以及宗室親屬，向南越過漁陽嶺。金人粘罕（金朝名將完顏宗翰）率軍返回雲中。天祚帝再次逃入山中。金朝官員小胡魯與粘罕商議南歸宋朝，又商議逃往西夏，但國家大計未定。小胡魯秘密派人向粘罕傳遞訊息。金朝使者婁宿率領騎兵襲擊天祚帝。小胡魯於是俘虜天祚帝歸還金朝。金人削去天祚帝的封號，封為海濱王，送到長白山（今遼東道開元路咸平府），在東面建造房屋居住。第二年乙巳年去世，遼國滅亡。遼國從後梁均王貞明二年丙子年開始，到甲辰年為止，共經歷了九位皇帝，歷時二百零九年（出自《遼志》）。乙巳年對應宋朝宣和七年，金朝天會三年，西夏年份不詳。\n\n宋朝六月，封童貫（北宋權臣）為廣陽郡王。宋朝凡是異姓而非外戚的人，沒有被封為王的。蔡京（北宋權臣）當權時，利用『紹述』的說法來達到奸詐的目的，於是追贈王安石（北宋著名政治家、文學家）為舒王。此後，何執中（北宋官員）被贈予清河郡王。王爵於是開始氾濫。十二月，童貫再次擔任宣撫使，從太原逃回（出自《宋鑒》）。\n\n大金國十二月，斡離不（完顏宗望）和粘罕（完顏宗翰）分兵兩路入侵宋朝。因為平州張㲄（北宋將領）歸降宋朝一事，以至於產生怨恨。東路。", "English version:\nTreatise. After more than four years, he left. He went to Guizong Temple on Mount Lu to visit Chan Master Zhenjing Wen (a famous Chan master of the Southern Song Dynasty). When Wen moved to Shimen, he followed and was appointed to manage the records office. He left not long after. Zhu Gongyan, the Xianmo official, served as the prefect of Fuzhou and invited him to open a Dharma assembly at Jingde Temple in the north of the prefecture. Later, he resided at Qingliang Temple in Jiangning Prefecture. When Chan Master Dahui Gao (a famous Chan master of the Southern Song Dynasty) was practicing in the temple, he personally relied on him, admiring and praising his profound understanding and wisdom of debate. On the Xin You day of the fifth month of the second year of Jianyan during the reign of Emperor Gaozong, he passed away in Tong'an. His age was fifty-eight, and his monastic age was thirty-nine years. Grand Commandant Guo Gong Tianmin奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏奏ру's the song of the year
The following is the translation of the Buddhist texts into modern Chinese and English:
{
"translations": [
"現代漢語譯本：\n\n討論。過了四年多，他離開了。他前往廬山歸宗寺拜見真凈文禪師（南宋著名的禪師）。文禪師遷往石門，他跟隨前往並被任命掌管記室。不久后離開。顯謨朱公彥擔任撫州長官，請他到州北景德寺開壇講法。後來居住在江寧府清涼寺。大慧杲禪師（南宋著名禪師）在寺廟修行時，親自依止於他，仰慕讚歎他的精妙領悟和辯才智慧。高宗建炎二年五月辛酉日，在同安圓寂。世壽五十八歲，僧臘三十九年。太尉郭公天民上奏朝廷賜予『寶覺圓明』的稱號。他繼承了真凈文禪師的衣缽。撰寫了《禪林僧寶傳》三十卷、《林間錄》。又有文集名為《石門文字禪》，在世間流傳（出自《普燈錄》）。",
"遼國甲辰年秋七月，天祚帝（遼國末代皇帝耶律延禧）率領韃靼等各部軍隊五萬人，帶著他的后妃、兩個兒子秦王、趙王以及宗室親屬，向南越過漁陽嶺。金人粘罕（金朝名將完顏宗翰）率軍返回雲中。天祚帝再次逃入山中。金朝官員小胡魯與粘罕商議南歸宋朝，又商議逃往西夏，但國家大計未定。小胡魯秘密派人向粘罕傳遞訊息。金朝使者婁宿率領騎兵襲擊天祚帝。小胡魯於是俘虜天祚帝歸還金朝。金人削去天祚帝的封號，封為海濱王，送到長白山（今遼東道開元路咸平府），在東面建造房屋居住。第二年乙巳年去世，遼國滅亡。遼國從後梁均王貞明二年丙子年開始，到甲辰年為止，共經歷了九位皇帝，歷時二百零九年（出自《遼志》）。乙巳年對應宋朝宣和七年，金朝天會三年，西夏年份不詳。",
"宋朝六月，封童貫（北宋權臣）為廣陽郡王。宋朝凡是異姓而非外戚的人，沒有被封為王的。蔡京（北宋權臣）當權時，利用『紹述』的說法來達到奸詐的目的，於是追贈王安石（北宋著名政治家、文學家）為舒王。此後，何執中（北宋官員）被贈予清河郡王。王爵於是開始氾濫。十二月，童貫再次擔任宣撫使，從太原逃回（出自《宋鑒》）。",
"大金國十二月，斡離不（完顏宗望）和粘罕（完顏宗翰）分兵兩路入侵宋朝。因為平州張㲄（北宋將領）歸降宋朝一事，以至於產生怨恨。東路。"
],
"english_translations": [
"English version:\n\nDiscussion. After more than four years, he left. He visited Chan Master Zhenjing Wen (a famous Chan master of the Southern Song Dynasty) at Guizong Temple on Mount Lu. When Wen moved to Shimen, he followed and was appointed to manage the records office. He left not long after. Zhu Gongyan, the Xianmo official, served as the prefect of Fuzhou and invited him to open a Dharma assembly at Jingde Temple in the north of the prefecture. Later, he resided at Qingliang Temple in Jiangning Prefecture. When Chan Master Dahui Gao (a famous Chan master of the Southern Song Dynasty) was practicing in the temple, he personally relied on him, admiring and praising his profound understanding and wisdom of debate.",
"In the seventh month of the Jia Chen year in autumn, Emperor Tianzuo (the last emperor of the Liao Dynasty, Yelü Yanxi) led 50,000 troops from various tribes, including the Tatars, and crossed the Yuyang Mountains southward with his empresses, his two sons Prince Qin and Prince Zhao, and members of the imperial clan. The Jin people's Nianhan (Wanyan Zonghan, a famous general of the Jin Dynasty) led his army back to Yunzhong. Emperor Tianzuo fled into the mountains again. Xiao Hulu, an official of the Jin Dynasty, discussed with Nianhan about returning to the Song Dynasty, and also discussed fleeing to Western Xia, but the national plan was not decided. Xiao Hulu secretly sent people to pass information to Nianhan. Lou Su, an envoy of the Jin Dynasty, led cavalry to attack Emperor Tianzuo. Xiao Hulu then captured Emperor Tianzuo and returned him to the Jin Dynasty. The Jin people stripped Emperor Tianzuo of his title and enfeoffed him as the Prince of the Seashore, sending him to Changbai Mountain (now Xianping Prefecture, Kaiyuan Road, Liaodong Province), where he built a house to live in the east. He died in the Yi Si year of the following year, and the Liao Dynasty perished. The Liao Dynasty began in the Bingzi year of the second year of Zhenming during the reign of King Jun of the Later Liang Dynasty, and lasted for 209 years until the Jia Chen year (from the 'History of Liao'). The Yi Si year corresponds to the seventh year of Xuanhe in the Song Dynasty, the third year of Tianhui in the Jin Dynasty, and the year of Western Xia is unknown.",
"In June of the Song Dynasty, Tong Guan (a powerful minister of the Northern Song Dynasty) was enfeoffed as the Prince of Guangyang. In the Song Dynasty, no one with a different surname who was not a relative of the imperial family was enfeoffed as a prince. When Cai Jing (a powerful minister of the Northern Song Dynasty) was in power, he used the theory of 'following the past' to achieve his treacherous goals, so he posthumously conferred the title of Prince of Shu on Wang Anshi (a famous politician and writer of the Northern Song Dynasty). After that, He Zhizhong (an official of the Northern Song Dynasty) was granted the title of Prince of Qinghe. The title of prince then became rampant. In December, Tong Guan was reappointed as Pacification Commissioner and fled back from Taiyuan (from 'Mirror of the Song').",
"In December of the Great Jin Dynasty, Wulibu (Wanyan Zongwang) and Nianhan (Wanyan Zonghan) divided their troops and invaded the Song Dynasty in two routes. Because of the matter of Zhang Jue (a general of the Northern Song Dynasty) of Pingzhou surrendering to the Song Dynasty, resentment arose. The eastern route."
]
}
之軍斡離不主之。建樞密院于燕山。以劉彥宗主院事。西路之軍粘罕主之。建樞密院于雲中。以時立愛主院事。國人呼為東朝廷西朝廷。於是斡離不之軍自燕山直犯河北。粘罕之軍犯河東陷朔武代忻等州。直趨太原。金之渝盟也一因張㲄。帝所恃者童貫賈先臨敵逃歸。貫本庸繆。因蔡京為助。遂握兵權。貫今統兵身遠敵常數百里。是致將不先敵士不用命。屢見敗衄。庚申帝禪位太子。以道君號退居隆德宮。遣李鄴使金虜。告以內禪且求和(帝紀)。
欽宗
桓徽宗子至是以皇太子受內禪即帝位年二十七歲尊徽宗曰太上皇在位二年 靖康(二)。丙午 靖康元年 大金 天會四年 西夏 四月攻宋朱昭死之
宋正月。金人陷相州。己巳帝下詔親征。太上皇出幸南京。辛未帝置守城戰具粗畢。而金人抵城下矣。白時中罷相。李邦彥起復太宰。張邦昌少宰。都人呼邦彥為浪子宰相。壬申遣使督諸路帥臣將兵入援。金人索金銀犒師。尊我主為伯父。歸我燕云之人在漢者。割中山太原河間之地。親王宰相為質。我乃退師。詔以皇弟康王為軍前計謀使。張邦昌副之。李鄴高世則偕行。所求皆與之。其三鎮詔書。李綱留之不遣。乙亥詔金國以大金稱。丁亥勤王之兵並至號二十萬。京師人心稍安。二月金使復來。
【現代漢語翻譯】 現代漢語譯本 之軍由斡離不（完顏宗望，金朝將領）統領，在燕山設定樞密院，由劉彥宗主管院事。西路之軍由粘罕（完顏宗翰，金朝將領）統領，在雲中設定樞密院，由時立愛主管院事。國人稱他們為東朝廷和西朝廷。於是，斡離不的軍隊從燕山直接進犯河北，粘罕的軍隊進犯河東，攻陷朔州、武州、代州、忻州等地，直逼太原。金朝背棄盟約，一個原因是張㲄（音è，人名）。皇帝所依賴的童貫、賈先臨敵逃跑。童貫本就平庸無能，因為蔡京的幫助，才得以掌握兵權。童貫現在統領軍隊，自身遠離敵人常常數百里，導致將領不身先士卒，士兵不用命，屢次戰敗。庚申年，皇帝禪位給太子，以道君皇帝的稱號退居隆德宮，派遣李鄴出使金國，告知內禪之事並請求和議（出自《帝紀》）。
欽宗
桓徽宗的兒子即位，以皇太子的身份接受內禪，即位時二十七歲，尊徽宗為太上皇，在位二年。靖康（二年）。丙午年，靖康元年，大金天會四年，西夏天慶四年，四月攻打宋朝，朱昭戰死。
宋朝正月，金人攻陷相州。己巳日，皇帝下詔親自出征。太上皇前往南京。辛未日，皇帝佈置的守城戰具大致完畢，而金人已經抵達城下。罷免白時中宰相之職，起用李邦彥擔任太宰，張邦昌擔任少宰。都城的人稱李邦彥為『浪子宰相』。壬申日，派遣使者督促各路將帥率兵前來救援。金人索要金銀犒賞軍隊，要求尊稱他們的君主為伯父，歸還燕雲十六州中在漢地的百姓，割讓中山、太原、河間三地，以親王、宰相作為人質，他們就退兵。皇帝下詔任命皇弟康王為軍前計謀使，張邦昌作為副使，李鄴、高世則一同前往。金人所要求的都答應了，但對於割讓三鎮的詔書，李綱扣留不予發出。乙亥日，下詔稱金國為大金。丁亥日，前來勤王的軍隊陸續到達，號稱二十萬，京師人心稍安。二月，金使再次到來。
【English Translation】 English version The army was led by Olibu (Wanyan Zongwang, a Jin Dynasty general), who established the Privy Council in Yanshan and appointed Liu Yanzong to manage its affairs. The western route army was led by Nianhan (Wanyan Zonghan, a Jin Dynasty general), who established the Privy Council in Yunzhong and appointed Shi Liai to manage its affairs. The people of the country called them the Eastern Court and the Western Court. Consequently, Olibu's army directly invaded Hebei from Yanshan, while Nianhan's army invaded Hedong, capturing Shuo, Wu, Dai, and Xin prefectures, and advanced directly towards Taiyuan. The Jin Dynasty's betrayal of the alliance was partly due to Zhang Ke (a person's name). The emperor relied on Tong Guan and Jia Xian, who fled from the enemy. Tong Guan was inherently mediocre and incompetent, but with the help of Cai Jing, he managed to seize military power. Tong Guan now commands the army, but he himself is often hundreds of miles away from the enemy, leading to generals not leading by example and soldiers not fighting with their lives, resulting in repeated defeats. In the year of Gengshen, the emperor abdicated the throne to the crown prince, retired to Longde Palace with the title of Daojun Emperor, and sent Li Ye as an envoy to the Jin Dynasty, informing them of the abdication and seeking peace (from 'Emperor's Records').
Emperor Qinzong
Huan, the son of Emperor Huizong, ascended the throne as the crown prince, accepting the abdication. He was twenty-seven years old at the time of his accession and honored Emperor Huizong as the Supreme Emperor. He reigned for two years. Jingkang (two years). In the year of Bingwu, the first year of Jingkang, the fourth year of Tianhui of the Great Jin Dynasty, and the fourth year of Tianqing of the Western Xia Dynasty, in April, they attacked the Song Dynasty, and Zhu Zhao died in battle.
In the first month of the Song Dynasty, the Jin people captured Xiang Prefecture. On the day of Ji Si, the emperor issued an edict to personally lead the expedition. The Supreme Emperor went to Nanjing. On the day of Xinwei, the defensive equipment arranged by the emperor was roughly completed, but the Jin people had already arrived under the city. Bai Shizhong was dismissed from the position of prime minister, and Li Bangyan was reinstated as Grand Tutor, with Zhang Bangchang as Junior Tutor. The people of the capital called Li Bangyan the 'Prodigal Prime Minister'. On the day of Renshen, envoys were sent to urge the generals of various routes to lead troops to rescue. The Jin people demanded gold and silver to reward the army, requested that their ruler be addressed as uncle, and demanded the return of the people of Yanyun Sixteen Prefectures who were in Han territory, the cession of Zhongshan, Taiyuan, and Hejian, and the provision of princes and prime ministers as hostages, in exchange for their withdrawal. The emperor issued an edict appointing his younger brother, Prince Kang, as the military strategist, with Zhang Bangchang as his deputy, and Li Ye and Gao Shize accompanied them. All the Jin people's demands were agreed to, but Li Gang withheld the edict for the cession of the three towns and refused to issue it. On the day of Yihai, an edict was issued addressing the Jin state as the Great Jin. On the day of Dinghai, the armies that came to defend the emperor arrived one after another, claiming to number 200,000, and the morale of the capital was slightly restored. In the second month, the Jin envoys came again.
帝遣宇文虛中。赍李綱所留三鎮詔書以往。仍奉迎康王。先是康王留金營。與金國太子同射。連發三矢皆中。鵠連珠不斷。金人謂將官良家子。似非親王乃遣歸。更請肅王為質。乙巳康王自金營還。金人圍京城凡三十三日。既得三鎮詔書及肅王。不俟金銀數足。丙午金師退竄蔡京儋州。至潭而死。年八十。蔡攸竄萬安軍。尋有詔所在斬之。童貫遠竄追斬于南雄。三月命樞密使李綱。迎上皇于南京。四月始至京師。趙良嗣先竄𣒗州。至是就斬之。初徽宗政和元年秋九月。童貫使遼歸至幽州虜溝河。有燕人馬植者。得罪于遼之燕王無所容。遂見貫陳滅燕之策。貫攜之歸改姓李名良嗣。薦于帝賜姓趙。復燕之議始於此也。宣和二年二月女真請遣使通好。因遣趙良嗣往約夾攻契丹。卒于敗國。今乃斬之。金人以三鎮未得。冬十月復兩道入寇。十一月乙酉斡離不犯京師屯劉家寺。閏月粘罕犯京師屯青城。詔康王構為天下兵馬大元帥。陳構為元帥。宗澤副之。速領兵入衛。丙辰京城失守。辛酉帝如青城。二酋令孫覲撰降表書成。令帝簽名。北望拜發。且云其主別立賢君但稱宋王。帝默然。十二月壬戌朔帝留青城。康王開元帥府于相州。癸亥帝自青城回。粘罕請遣使迎康王。使還報不見康王為辭(宋鑒)。
西夏四月。夏人寇
邊攻震威城。戎酋呼知城朱昭曰。大金約我夾攻。自河以北大金得之。自河以西我國得之。今麟府諸壘悉己歸我。公何恃而不降乎。攻甚急城陷昭死之。十一月夏人寇邊陷懷德軍守貳劉詮杜栩死之(宋鑒)。
丁未靖康二年正月辛卯朔庚子。金粘罕遣人邀帝到營。帝以孫傳謝克家輔太子。監國傳仍為留守。梅執禮副之。帝出城。僕射何㮚以下皆從帝至青城。與粘罕相見。留之營中。並留親王宰相執政學士院禮部太常寺官。余令先歸。金人根括金銀。帝遣中使歸云。朕拘留在此。候金銀數足方可還。於是增官根括。搜掘戚里宗室內侍僧道伎術之家。凡八日得金三十萬八千兩銀六百萬兩衣段一百萬。輸納金營。二月丁酉。粘罕遣金牙郎君來責。又發教坊人孟子著內侍藍折醫官周道隆等所藏窖隱金銀。凡十八日城內得金七萬五千八百兩銀一百一十四萬五千兩衣段四萬八十四疋。納金人軍前。丁巳金人索郊天儀制及監書圖籍印板。戊午金人索大成樂器太常禮制器用以至琴棋博戲之具珍奇圖畫等物。丙寅粘罕令蕭慶讀金主詔于帝曰。別立異姓廢淵聖為陳留王。保州守墳墓。推異姓堪為人主者。從軍前備禮冊。命仍邀太上皇出城。丁卯太上皇后妃鄆王以下三十餘人諸王妃公主都尉等皆從。三月丁酉金人冊張邦昌為帝國號大楚
【現代漢語翻譯】 現代漢語譯本：攻打震威城。西夏的將領呼喊著告訴守城的朱昭說：『金國與我們約定一同攻打。黃河以北歸金國所有，黃河以西歸我們所有。現在麟州、府州各處營壘都已經歸順我們了。你憑什麼還堅守不投降呢？』攻勢非常猛烈，城池陷落，朱昭戰死。 靖康二年正月，初一辛卯日，初七庚子日。金國的粘罕（Nianhan，金朝將領名）派人邀請皇帝到他的軍營。皇帝讓孫傳、謝克家輔佐太子，代理國事。孫傳仍然擔任留守，梅執禮做他的副手。皇帝出城，僕射何㮚（He Li，人名）以下的人都跟隨皇帝到達青城，與粘罕相見，被留在軍營中。一同被留下的還有親王、宰相、執政、學士院、禮部、太常寺的官員。其餘的人命令先回去。金人搜刮金銀。皇帝派遣中使歸云（Gui Yun，人名）回去傳話：『我被拘留在這裡，等金銀的數量足夠了才可以回去。』於是增加官員搜刮，搜查皇親國戚、宗室、內侍、僧人、道士、伎人、術士的家。總共八天，得到金三十萬八千兩，銀六百萬兩，衣物綢緞一百萬匹，輸送到金營。 二月丁酉日，粘罕派遣金牙郎君（Jin Ya Lang Jun，人名）來責問。又查抄教坊的人孟子著（Meng Zizhe，人名）、內侍藍折（Lan Zhe，人名）、醫官周道隆（Zhou Daolong，人名）等人所藏匿的金銀。總共十八天，在城內得到金七萬五千八百兩，銀一百一十四萬五千兩，衣物綢緞四萬八十四匹，上交給金人軍前。 丁巳日，金人索要祭天儀式的制度以及秘書省的書籍圖籍印板。戊午日，金人索要大成樂器、太常禮制器用，甚至包括琴棋博戲的用具、珍奇圖畫等物品。 丙寅日，粘罕命令蕭慶（Xiao Qing，人名）向皇帝宣讀金國皇帝的詔書說：『另立異姓的人為帝，廢黜淵聖（Yuan Sheng，宋欽宗的廟號）為陳留王，到保州守護墳墓。推舉異姓中可以勝任人主的人，從軍前準備禮儀冊封。』命令仍然邀請太上皇出城。 丁卯日，太上皇后妃、鄆王（Yun Wang，人名）以下三十餘人，諸王妃、公主、都尉等都跟隨前往。 三月丁酉日，金人冊立張邦昌（Zhang Bangchang，人名）為皇帝，國號大楚。
【English Translation】 English version: They attacked Zhenwei City. The Rong chieftain shouted to Zhu Zhao (Zhu Zhao, a person's name), the city defender, saying, 'The Jin agreed with us to attack together. The area north of the Yellow River will belong to the Jin, and the area west of the Yellow River will belong to us. Now, the various fortresses of Lin and Fu have all submitted to us. What are you relying on that you refuse to surrender?' The attack was very fierce, the city fell, and Zhu Zhao died in battle. In the second year of Jingkang, the first month, on the Xinmao day of the first day, and the Gengzi day of the seventh day. Nianhan (Nianhan, a Jin dynasty general's name) of the Jin sent someone to invite the emperor to his camp. The emperor had Sun Chuan and Xie Kejia assist the crown prince in supervising the country. Sun Chuan remained as the defender, with Mei Zhili as his deputy. The emperor left the city, and He Li (He Li, a person's name) and others followed the emperor to Qingcheng, where they met with Nianhan and were detained in the camp. Also detained were princes, prime ministers, administrators, academicians, officials from the Court of Ceremonial, and the Court of Imperial Sacrifices. The rest were ordered to return first. The Jin people searched for gold and silver. The emperor sent the envoy Gui Yun (Gui Yun, a person's name) back to relay the message: 'I am being detained here, and I can only return when the amount of gold and silver is sufficient.' Therefore, more officials were added to search, and the homes of imperial relatives, clansmen, eunuchs, monks, Taoists, entertainers, and artisans were searched. In eight days, they obtained 308,000 taels of gold, 6 million taels of silver, and 1 million bolts of clothing and silk, which were transported to the Jin camp. In the second month, on the Dingyou day, Nianhan sent Jin Ya Lang Jun (Jin Ya Lang Jun, a person's name) to demand more. They also investigated and confiscated the gold and silver hidden by Meng Zizhe (Meng Zizhe, a person's name), Lan Zhe (Lan Zhe, a person's name), a eunuch, and Zhou Daolong (Zhou Daolong, a person's name), a medical officer. In eighteen days, they obtained 75,800 taels of gold, 1,145,000 taels of silver, and 48,084 bolts of clothing and silk within the city, which were handed over to the Jin army. On the Dingsi day, the Jin demanded the system for the suburban sacrificial ceremony and the books, maps, and printing plates of the Secretariat. On the Wuwu day, the Jin demanded the Dacheng musical instruments, the ceremonial instruments of the Court of Imperial Sacrifices, and even the tools for qin, chess, and board games, as well as rare paintings and other items. On the Bingyin day, Nianhan ordered Xiao Qing (Xiao Qing, a person's name) to read the Jin emperor's edict to the emperor, saying, 'Establish someone of a different surname as emperor, depose Yuansheng (Yuan Sheng, Emperor Qinzong's temple name) as the Prince of Chenliu, and have him guard the tombs in Baozhou. Recommend someone of a different surname who is capable of being the ruler, and prepare the ceremonial investiture from the army.' The order still invited the retired emperor to leave the city. On the Dingmao day, the retired empress, concubines, Yun Wang (Yun Wang, a person's name), and more than thirty others, including princesses, commandants, and others, all followed. In the third month, on the Dingyou day, the Jin installed Zhang Bangchang (Zhang Bangchang, a person's name) as emperor, with the state title of Great Chu.
。丁巳太上皇北行。寧德皇后及諸親王妃嬪以下皆行。由滑州路進發。斡離不軍護送。四月庚申朔。淵聖皇帝北行。皇后皇太子偕行。由鄭州路進發。粘罕軍護送。淵聖率后諸王望拜城中泣別宗廟。哭聲震動青城。庚午元祐皇后孟氏垂簾聽政。邦昌以太宰退處資善堂(邦昌僭位凡三十三日。元祐孟太后哲宗后也。時六宮有位者皆從二帝。惟后以廢得存)。癸亥群臣請康王即帝位。辛巳康王至單州。壬午至虞城縣。邦昌聞車駕至南京。排辨輿輦冠冕服御儀物。百官有司各以其職並赴南京以備冊禮。癸未康王次應天府(今歸德府隋曰宋州豫域)。翌日詣鴻慶宮朝三殿御容張邦昌至。伏地慟哭請罪。王慰撫之。甲申耿南仲等議。改元建炎。以有宋火德之祥也。戊子太后遣使赍手書。略曰。今聞涓辰之吉受冊有期。將同日月之照臨。行布風雷之號令。天命所屬。黎民咸竭于歡心。神器既安。衰老愿諧于素志。康王乃以己丑即帝位於南京。
高宗
諱構。徽宗第九子。封康王。靖康二年五月康寅朔。改元建炎。以五月二十一日為天申節。竄張邦昌于潭州。尋賜死。建炎三年三月。御營司都統制苗傅副統制劉正彥作亂。逼帝遜位太子。居帝睿聖宮。太后垂簾聽政。十一日改年曰明受。張浚．呂頤浩．辛永宗．劉光世．
【現代漢語翻譯】 現代漢語譯本 丁巳年，太上皇（指宋徽宗）北行，寧德皇后以及各位親王、妃嬪等都隨行，從滑州出發，由斡離不（完顏宗望，金朝將領）的軍隊護送。四月初一，淵聖皇帝（指宋欽宗）北行，皇后、皇太子一同前往，從鄭州出發，由粘罕（完顏宗翰，金朝將領）的軍隊護送。淵聖皇帝率領皇后和諸位親王，在城中遙望宗廟拜別，哭聲震動整個青城。 庚午日，元祐皇后孟氏垂簾聽政。張邦昌以太宰的身份退居資善堂（張邦昌僭位共三十三日。元祐孟太后是哲宗的皇后。當時六宮中有地位的人都跟隨二帝北去，只有孟皇后因為被廢黜才得以倖存）。癸亥日，群臣請求康王（趙構）即位。辛巳日，康王到達單州。壬午日，到達虞城縣。張邦昌聽說皇帝的車駕到達南京，準備了車輦、冠冕、服飾和各種禮儀物品，百官有司各自按照自己的職責前往南京，以備冊封大典。癸未日，康王到達應天府（今歸德府，隋朝時稱為宋州，屬於豫州地區）。第二天，前往鴻慶宮朝拜三殿的御容，張邦昌也到了，伏在地上痛哭請罪，康王安慰了他。甲申日，耿南仲等人商議，改年號為建炎，因為有宋朝是火德的祥瑞之兆。戊子日，太后派使者送來親筆信，大意是：『現在聽說選擇了吉日，即將舉行冊封大典，將如同日月照耀，施行風雷般的號令。天命所屬，百姓都竭盡歡心。神器已經安定，衰老的我願意實現平素的願望。』康王於己丑日在南京即位。
高宗
名構，是徽宗的第九個兒子，被封為康王。靖康二年五月初一，改年號為建炎。以五月二十一日為天申節。將張邦昌流放到潭州，不久被賜死。建炎三年三月，御營司都統制苗傅、副統制劉正彥發動叛亂，逼迫皇帝將皇位禪讓給太子，皇帝居住在睿聖宮，太后垂簾聽政。十一日，改年號為明受。張浚、呂頤浩、辛永宗、劉光世。
【English Translation】 English version In the year Ding Si, the Supreme Emperor (referring to Emperor Huizong of Song) traveled north, accompanied by Empress Ningde and various princes, concubines, and others. They departed from Huazhou, escorted by the army of Wulibu (Wanyan Zongwang, a Jin dynasty general). On the first day of the fourth month, Emperor Yuansheng (referring to Emperor Qinzong of Song) traveled north, accompanied by the Empress and the Crown Prince. They departed from Zhengzhou, escorted by the army of Nianhan (Wanyan Zonghan, a Jin dynasty general). Emperor Yuansheng, along with the Empress and princes, bid farewell to the ancestral temples from afar within the city, their cries shaking the entire Qingcheng. On the day Gengwu, Empress Yuanyou Meng took charge of the government from behind a screen. Zhang Bangchang, in his capacity as Grand Chancellor, retired to Zishantang (Zhang Bangchang usurped the throne for a total of thirty-three days. Empress Yuanyou Meng was the Empress of Emperor Zhezong. At that time, all those of rank in the inner palace followed the two Emperors north, only Empress Meng survived because she had been deposed). On the day Guihai, the officials requested that Prince Kang (Zhao Gou) ascend the throne. On the day Xin Si, Prince Kang arrived at Danzhou. On the day Renwu, he arrived at Yucheng County. Zhang Bangchang, upon hearing that the Emperor's carriage had arrived at Nanjing, prepared carriages, crowns, robes, and various ceremonial items. The officials each went to Nanjing according to their duties, in preparation for the investiture ceremony. On the day Guiwei, Prince Kang arrived at Yingtian Prefecture (now Guide Prefecture, known as Songzhou during the Sui dynasty, belonging to the Yu region). The next day, he went to Hongqing Palace to pay respects to the portraits in the three halls. Zhang Bangchang also arrived, prostrated himself on the ground, and wept, begging for forgiveness. Prince Kang comforted him. On the day Jiashen, Geng Nanzhong and others discussed changing the reign title to Jianyan, because the Song dynasty had the auspicious omen of the virtue of fire. On the day Wuzi, the Empress Dowager sent a handwritten letter, the gist of which was: 'Now I hear that an auspicious day has been chosen, and the investiture ceremony is about to be held, which will be like the sun and moon shining, and the issuing of commands like wind and thunder. Heaven's mandate belongs to you, and the people are all filled with joy. The divine artifacts are now secure, and I, in my old age, wish to fulfill my long-held desires.' Prince Kang ascended the throne in Nanjing on the day Jichou.
Emperor Gaozong
His name was Gou, the ninth son of Emperor Huizong, and was enfeoffed as Prince Kang. On the first day of the fifth month of the second year of Jingkang, the reign title was changed to Jianyan. The twenty-first day of the fifth month was designated as the Tianshen Festival. Zhang Bangchang was exiled to Tanzhou and soon after was given death. In the third month of the third year of Jianyan, Miao Fu, the commander of the Imperial Guard, and Liu Zhengyan, the deputy commander, launched a rebellion, forcing the Emperor to abdicate the throne to the Crown Prince. The Emperor resided in the Ruisheng Palace, and the Empress Dowager took charge of the government from behind a screen. On the eleventh day, the reign title was changed to Mingshou. Zhang Jun, Lü Yihao, Xin Yongzong, and Liu Guangshi.
韓世忠等勤王。上覆辟幸建康。秋七月韓世忠生擒苗劉。臠于建康市。議駐劄越州發建康。金人犯建康陷杭州。帝航海至溫州。復回越州。車駕如杭州。升杭州為臨安府。紹興二年春正月癸巳朔壬寅。帝發越州。丙午駐驛臨安府。久之秦檜自金回。專主和議。徽宗．欽宗．鄭后．邢后相繼崩於五國城。金還河南地及梓宮以和(贊于越州)。繼而復入寇。張浚韓世忠岳飛吳麟等大敗之。遂遁去。帝頒黃庭堅所書戒石銘于州縣。興太學。建二館。開經筵。躬籍田。正經界。秦檜不能體上意。罷諸將之權以沮忠義之氣。卒使境土不能復也。帝年二十一歲即位。在位三十六年。禪位孝宗。自稱太上皇居德壽宮。年八十二歲崩(宋續通鑑) 建炎(四年)紹興(三十二年)。丁未 建炎元年 冬十月車駕狩揚州 大金 天會五年 西夏 戊申 建炎二年正月詔金山住持克勤入對揚州賜號圓悟禪師普燈 大金 天會六年 西夏
冬十月四日。蘇州北禪天臺法主凈梵入寂。梵傳慧明。明傳蘊堯。報慈法師也(蘭陵集釋統僧傳)。己酉 建炎三年 大金 天會七年 西夏
諸天行位 秋八月二十一日。杭州上天竺慧覺法師齊璧入寂。石林葉夢得銘其塔。璧著普賢觀經疏三卷祖源記二卷。嗣子神渙．如湛．法久。渙嘗考
【現代漢語翻譯】 現代漢語譯本：韓世忠等人勤王，皇帝恢復帝位后駕臨建康。秋季七月，韓世忠生擒苗傅、劉正彥，在建康市將他們處以凌遲。朝廷商議駐紮越州，從建康出發。金人進犯建康，攻陷杭州。皇帝乘船出海到達溫州，之後又返回越州。皇帝的車駕前往杭州，升杭州為臨安府。紹興二年春季正月癸巳朔日壬寅日，皇帝從越州出發，丙午日駐紮在臨安府的驛站。不久之後，秦檜從金國返回，專門主張議和。徽宗（Zhao Ji，宋朝皇帝）欽宗（Zhao Huan，宋朝皇帝）、鄭皇后、邢皇后相繼在五國城去世。金國歸還河南的土地以及梓宮以求和（讚揚在越州）。緊接著又再次入侵，張浚、韓世忠、岳飛、吳璘等人大敗金軍，金軍於是逃遁。皇帝頒佈黃庭堅所書寫的戒石銘于各州縣，興辦太學，建立二館，開設經筵，親自耕籍田，匡正經界。秦檜不能體會皇帝的心意，罷免各位將領的權力來壓制忠義之氣，最終使得國土不能收復。皇帝二十一歲即位，在位三十六年，禪位給孝宗，自稱太上皇居住在德壽宮，八十二歲去世（《宋續通鑑》）。建炎（四年）、紹興（三十二年）。丁未年，建炎元年，冬季十月皇帝的車駕巡狩揚州。大金天會五年，西夏。戊申年，建炎二年正月，詔令金山住持克勤入宮對答于揚州，賜號圓悟禪師普燈。大金天會六年，西夏。 冬季十月初四，蘇州北禪天臺法主凈梵圓寂。凈梵傳慧明，慧明傳蘊堯，蘊堯是報慈法師（《蘭陵集釋》《統僧傳》）。己酉年，建炎三年，大金天會七年，西夏。 諸天行位。秋季八月二十一日，杭州上天竺慧覺法師齊璧圓寂。石林葉夢得為他撰寫塔銘。齊璧著有《普賢觀經疏》三卷、《祖源記》二卷。嗣法弟子有神渙、如湛、法久。神渙曾經考證。
【English Translation】 English version: Han Shizhong and others loyally served the emperor, and the emperor, having regained his throne, arrived at Jiankang. In the seventh month of autumn, Han Shizhong captured Miao Fu and Liu Zhengyan alive, and had them executed by dismemberment in the Jiankang marketplace. The court discussed stationing troops in Yuezhou, departing from Jiankang. The Jin people invaded Jiankang and captured Hangzhou. The emperor sailed by sea to Wenzhou, and then returned to Yuezhou. The emperor's carriage went to Hangzhou, and Hangzhou was elevated to Lin'an Prefecture. In the spring of the second year of Shaoxing, on the day of Gui Si in the first month, the emperor departed from Yuezhou, and on Bing Wu day, he stayed at the post station in Lin'an Prefecture. Not long after, Qin Hui returned from the Jin state, exclusively advocating for peace negotiations. Emperor Huizong (Zhao Ji, Song Dynasty Emperor), Emperor Qinzong (Zhao Huan, Song Dynasty Emperor), Empress Zheng, and Empress Xing successively passed away in the Five Kingdoms City. The Jin state returned the land of Henan and the coffins in exchange for peace (praised in Yuezhou). Immediately afterward, they invaded again, but Zhang Jun, Han Shizhong, Yue Fei, Wu Lin, and others greatly defeated the Jin army, and the Jin army fled. The emperor promulgated the 'Admonition Stone Inscription' written by Huang Tingjian in the prefectures and counties, established the Imperial Academy, built two academies, opened the Classics Mat, personally plowed the field, and rectified the boundaries. Qin Hui could not understand the emperor's intentions, dismissed the powers of the generals to suppress the spirit of loyalty and righteousness, and ultimately made it impossible to recover the territory. The emperor ascended the throne at the age of twenty-one, reigned for thirty-six years, abdicated to Emperor Xiaozong, called himself the Supreme Emperor and resided in Deshou Palace, and passed away at the age of eighty-two (Continued Comprehensive Mirror of Song). Jianyan (four years), Shaoxing (thirty-two years). Ding Wei year, the first year of Jianyan, in the tenth month of winter, the emperor's carriage hunted in Yangzhou. Great Jin Tianhui five years, Western Xia. Wu Shen year, the second year of Jianyan, in the first month, an edict summoned the abbot Keqin of Jinshan to answer questions in Yangzhou, bestowing the title 'Zen Master Yuanwu Puden'. Great Jin Tianhui six years, Western Xia. On the fourth day of the tenth month of winter, Jingfan, the Dharma Master of Tiantai of Suzhou North Zen, passed away. Jingfan transmitted to Huiming, Huiming transmitted to Yunyao, and Yunyao was the Dharma Master of Bao Ci (Collected Explanations of Lanling, Biographies of Monks). Ji You year, the third year of Jianyan, Great Jin Tianhui seven years, Western Xia. Positions of the Devas. On the twenty-first day of the eighth month of autumn, Dharma Master Qibi of Upper Tianzhu Temple in Hangzhou passed away. Ye Mengde of Shilin wrote his pagoda inscription. Qibi wrote three volumes of 'Commentary on the Universal Worthy Contemplation Sutra' and two volumes of 'Record of the Source of the Patriarchs'. His Dharma heirs were Shenhuan, Ruzhan, and Fajiu. Shenhuan once examined.
論諸天行位。以君臣賓主男女本跡為綱目。謂大梵尊天君臨三界統上冠下。諸天皆其臣屬也。大梵為三界主。三目摩醯為大千主。帝釋主地居三十三天。四王主領八部。雖君臣不同。要各有主義。若大辯在山澤。功德在北天園中。皆客寄耳。實無所主領也。梵釋四王是男天。功德大辯地神樹神皆女天。不可使男女失序。況鬼子母有女名。功德天有男名。散脂修摩今子居母上。可謂之以母從子。其可居天主之上乎。梵釋四王本是地住菩薩。金剛密跡本護千兄成佛。不揣其本而齊其跡可乎。知此四義然後始可與言天矣。煥有三弟子。曰總庵妙心．常齋法拜．覺庵簡言。言傳鑑堂思義。寶慶紹定間住上竺(釋統僧傳)。
護國金光明懺 冬十月。帝狩臺州至金鰲山寺。寂然空靜唯廣殿香清。有白髮僧老甚。禱諸天于佛前。憂時保國語意誠篤。帝悅而問之。對曰。護國金光明三昧懺也。是后駐蹕杭州。輦下諸巨剎歲賜金帛。脩金光明期懺。實本於此(趙彥惠擁爐閑話)。庚戌 建炎四年春二月駕狩溫州駐江心寺因改曰龍翔 大金 天會八年 西夏
齊
金人粘罕謂張邦昌之死。請於國主。乃以河南之地。九月九日冊立濟南守劉豫為帝于大名圓號大齊。年曰阜昌。宋屢征討之。豫屢敗䘏。至丁巳年。金主以
【現代漢語翻譯】 現代漢語譯本 論諸天行位。以君臣賓主男女本跡為綱目。意思是說，大梵尊天（Mahābrahmā，色界天的最高天神）君臨三界，統領上下，諸天都是他的臣屬。大梵天是三界之主，三目摩醯首羅（Trimukha Maheśvara，濕婆神的別稱）是大千世界之主，帝釋天（Indra，忉利天之主）主宰地居的三十三天，四大天王（Four Heavenly Kings）統領八部眾。雖然君臣地位不同，但都要各有其所主。比如大辯才天女（Mahāpratisarā，智慧女神）在山澤，功德天女（Śrīmahādevī，吉祥天女）在北方的天園中，都只是客居，實際上並沒有所主領的地方。梵天、帝釋天、四大天王是男天，功德天女、大辯才天女、地神、樹神都是女天，不能使男女失去秩序。何況鬼子母（Hāritī，藥叉神女）有女兒的名字，功德天女有兒子的名字，散脂大將（Saṃjñā Mahāsattva）和修摩（Suma）現在兒子居於母親之上，可以說是母從子，他們怎麼能居於天主之上呢？梵天、帝釋天、四大天王本來是地住菩薩，金剛密跡（Vajrapāṇi，執金剛神）本來是護衛千位兄長成佛的，不考慮他們的本來面目而只看他們現在的形跡可以嗎？瞭解這四點意義之後，才可以與人談論天道。煥有三個弟子，分別是總庵妙心、常齋法拜、覺庵簡言。簡言將教義傳給了鑑堂思義。寶慶、紹定年間，思義住持上竺寺（根據《釋統僧傳》記載）。
護國金光明懺。冬十月，皇帝巡狩臺州，到達金鰲山寺。寺廟寂靜空曠，只有廣殿里香氣清幽。有一位白髮老僧，非常年老，在佛前為諸天祈禱，憂慮時局，保衛國家，言語懇切真誠。皇帝很高興，就問他。老僧回答說，這是護國金光明三昧懺法。此後，皇帝駐蹕杭州，每年賜予輦下各座大寺廟金帛，修設金光明懺法，實際上就是源於這件事（根據趙彥衛《擁爐閑話》記載）。庚戌年，建炎四年（1130年）春二月，皇帝巡狩溫州，駐紮在江心寺，因此改名為龍翔寺。大金（指金朝）天會八年，西夏。
齊
金人粘罕（完顏宗翰）因為張邦昌的死，向金國國主請求，於是將河南之地，在九月九日冊立濟南守劉豫為帝，于大名府稱帝，國號大齊，年號阜昌。宋朝多次征討他，劉豫多次被打敗。到了丁巳年，金國國主認為...
【English Translation】 English version On the ranks and positions of the Devas (gods). Using the relationships of ruler and subject, guest and host, male and female, and the original and manifested forms as the framework. It means that Mahābrahmā (the supreme deity of the Form Realm) reigns over the Three Realms, governing all above and below, and all the Devas are his subjects. Mahābrahmā is the lord of the Three Realms, Trimukha Maheśvara (another name for Shiva) is the lord of the Great Thousand Worlds, Indra (the lord of Trāyastriṃśa Heaven) rules the thirty-three heavens on earth, and the Four Heavenly Kings lead the Eightfold Division. Although the positions of ruler and subject are different, each must have its own domain. For example, Mahāpratisarā (the goddess of wisdom) is in the mountains and marshes, and Śrīmahādevī (the goddess of auspiciousness) is in the northern heavenly garden, they are only guests and do not actually have any domain to rule. Brahmā, Indra, and the Four Heavenly Kings are male Devas, while Śrīmahādevī, Mahāpratisarā, the earth deity, and the tree deity are female Devas, and the order of male and female should not be disrupted. Moreover, Hāritī (a Yaksha goddess) has a daughter's name, and Śrīmahādevī has a son's name. Saṃjñā Mahāsattva and Suma now have sons above their mothers, which can be said to be mothers following their sons. How can they be above the lord of the heavens? Brahmā, Indra, and the Four Heavenly Kings were originally Bodhisattvas residing on earth, and Vajrapāṇi (a Vajra-bearing deity) originally protected his thousand brothers to become Buddhas. Is it acceptable to ignore their original forms and only consider their current manifestations? Only after understanding these four meanings can one begin to discuss the way of the heavens. Huan had three disciples, namely Zong'an Miaoxin, Changzhai Fabai, and Jue'an Jianyan. Jianyan passed on the teachings to Jiantang Siyi. During the Baoqing and Shaoding periods, Siyi resided at Shangzhu Temple (according to the 'Biographies of Monks in the Buddhist Canon').
The National Protection Golden Light Repentance. In the tenth month of winter, the emperor toured Taizhou and arrived at Jin'ao Mountain Temple. The temple was quiet and empty, with only the fragrance of incense in the main hall. There was an old monk with white hair, very old, praying to the Devas before the Buddha, worrying about the current situation and protecting the country, his words were sincere and earnest. The emperor was very pleased and asked him. The old monk replied that it was the National Protection Golden Light Samadhi Repentance Dharma. Thereafter, the emperor resided in Hangzhou, and each year he bestowed gold and silk to the major temples under the imperial carriage, establishing the Golden Light Repentance Dharma, which actually originated from this event (according to Zhao Yanwei's 'Idle Talks by the Stove'). In the year of Gengxu, the fourth year of Jianyan (1130), in the second month of spring, the emperor toured Wenzhou and stayed at Jiangxin Temple, which was therefore renamed Longxiang Temple. The eighth year of Tianhui of the Great Jin (referring to the Jin Dynasty), Western Xia.
Qi
The Jin people, Nianhan (Wanyan Zonghan), because of the death of Zhang Bangchang, requested the Jin emperor to establish Liu Yu, the defender of Jinan, as emperor on the ninth day of the ninth month, and he proclaimed himself emperor in Daming Prefecture, with the state name Great Qi and the reign name Fuchang. The Song Dynasty repeatedly attacked him, and Liu Yu was repeatedly defeated. In the year of Ding Si, the Jin emperor thought...
劉豫不能立國遂廢豫。齊立八年亡。豫生景州。守濟南(金志)。辛亥 紹興元年秋八月范宗尹罷相秦檜右相 大金 天會九年 西夏 壬子 紹興二年秋九月秦檜罷相朱勝非復拜右相 天會十年 西夏 癸丑 紹興三年 天會十一年 西夏 甲寅 紹興四年九月趙鼎八相 太宗崩熙宗立 天會十二年 西夏 乙卯 紹興五年 天會十三年 西夏 大德元年
宋九月丙辰。駕幸上天竺。以萬歲香山供養菩薩。召住持應如賜對。如辯慧稱旨。賜金帛祠部度僧牒以勉修造。初紹興三年七月。龍圖閣學士梁如嘉知臨安府。奏圓通大師應如住上竺。至是帝悅(上竺紀勝)。
金太宗晟。天會十二年十二月崩。熙宗孝成帝亶立。太祖嫡孫也。宗浚之子。稱天會十三年至戊午改元天眷。辛酉改元皇統。己巳皇統九年十二月十日。為從弟岐王亮弒之。孝成在位十六年。幼而聰達。貫宗經業喜文辭威儀。太宗深所愛重。平日嗜殺。晚年性尤暴。宗族大臣皆懼不免。遂相與結約以伺其間而弒之。亮既即皇帝位。追廢亶為東昏王。亮死世宗立。謚亶曰武靈皇帝。廟號閔宗。久之改孝成皇帝。廟號熙宗(金志)。丙辰 紹興六年 大金 天會十四年 西夏
平江虎丘隆禪師入寂。塔全身於西南隅。師和州含山人。嗣圓
【現代漢語翻譯】 現代漢語譯本：劉豫不能建立國家，最終被廢黜。齊國存在了八年就滅亡了。劉豫出生在景州，曾任濟南的守將（金史記載）。 辛亥年，紹興元年秋八月，范宗尹被罷免宰相之位，秦檜擔任右丞相。金國天會九年，西夏。 壬子年，紹興二年秋九月，秦檜被罷免宰相之位，朱勝非再次被任命為右丞相。天會十年，西夏。 癸丑年，紹興三年，天會十一年，西夏。 甲寅年，紹興四年九月，趙鼎擔任宰相。太宗駕崩，熙宗（完顏亶）即位。天會十二年，西夏。 乙卯年，紹興五年，天會十三年，西夏，大德元年。
宋朝九月丙辰日，皇帝駕臨上天竺寺（位於杭州的一座寺廟）。用萬歲香山供養菩薩。召見住持應如（僧人的名字）並賜予對答的機會。應如的辯才和智慧得到了皇帝的讚賞。皇帝賜予他金銀綢緞，並由祠部頒發度僧牒文，以鼓勵他修繕寺廟。起初，紹興三年七月，龍圖閣學士梁如嘉擔任臨安府知府時，上奏請圓通大師應如住持上天竺寺。到這時，皇帝非常高興（出自《上竺紀勝》）。
金太宗完顏晟，在天會十二年十二月駕崩。熙宗完顏亶即位，他是太祖完顏阿骨打的嫡孫，宗峻的兒子。天會十三年改元為天眷，辛酉年改元為皇統。己巳年皇統九年十二月十日，被他的堂弟岐王完顏亮所弒殺。孝成皇帝在位十六年。他從小就聰明，精通儒家經典，喜愛文學辭賦和禮儀。太宗非常喜愛和器重他。他平日裡嗜殺，晚年性格尤其暴虐。宗室大臣都感到恐懼，難以倖免。於是他們相互約定，伺機將他殺死。完顏亮即位后，追廢完顏亶為東昏王。完顏亮死後，世宗即位，謚完顏亶為武靈皇帝，廟號為閔宗。後來改謚為孝成皇帝，廟號為熙宗（出自《金史》）。 丙辰年，紹興六年，金國天會十四年，西夏。
平江（今江蘇蘇州）虎丘隆禪師圓寂。全身塔葬于寺院西南角。隆禪師是和州含山（今安徽含山）人，是圓悟克勤禪師的法嗣。
【English Translation】 English version: Liu Yu was unable to establish a stable state and was eventually deposed. The state of Qi existed for eight years before collapsing. Liu Yu was born in Jingzhou and served as the defender of Jinan (according to the History of Jin). In the year Xin Hai, the eighth month of autumn in the first year of Shaoxing (1131), Fan Zongyin was dismissed from his position as Chancellor, and Qin Hui became the Right Chancellor. The ninth year of Tianhui in the Jin Dynasty, and the Western Xia. In the year Ren Zi, the ninth month of autumn in the second year of Shaoxing (1132), Qin Hui was dismissed from his position as Chancellor, and Zhu Shengfei was reappointed as the Right Chancellor. The tenth year of Tianhui, and the Western Xia. In the year Gui Chou, the third year of Shaoxing (1133), the eleventh year of Tianhui, and the Western Xia. In the year Jia Yin, the ninth month of the fourth year of Shaoxing (1134), Zhao Ding became Chancellor. Emperor Taizong (of Jin) passed away, and Emperor Xizong (Wanyan Dan) ascended the throne. The twelfth year of Tianhui, and the Western Xia. In the year Yi Mao, the fifth year of Shaoxing (1135), the thirteenth year of Tianhui, the first year of Dade, and the Western Xia.
On the Bingchen day of the ninth month of the Song Dynasty, the Emperor visited the Upper Tianzhu Temple (a temple located in Hangzhou). He offered the 'Ten Thousand Years Fragrant Mountain' as offerings to the Bodhisattvas. He summoned the abbot Yingru (a monk's name) and granted him an audience. Yingru's eloquence and wisdom pleased the Emperor. The Emperor bestowed upon him gold, silk, and a certificate from the Ministry of Rites for ordaining monks, to encourage him to repair the temple. Initially, in the seventh month of the third year of Shaoxing (1133), Liang Rujia, a scholar of the Longtu Pavilion, was appointed as the Prefect of Lin'an. He requested that the Venerable Master Yingru reside at the Upper Tianzhu Temple. At this point, the Emperor was very pleased (from 'Records of Upper Tianzhu').
Emperor Taizong (Wanyan Sheng) of the Jin Dynasty passed away in the twelfth month of the twelfth year of Tianhui (1134). Emperor Xizong (Wanyan Dan) ascended the throne. He was the legitimate grandson of Emperor Taizu (Wanyan Aguda), and the son of Zong Jun. The thirteenth year of Tianhui was renamed Tianjuan, and the year Xin You was renamed Huangtong. On the tenth day of the twelfth month of the ninth year of Huangtong (1149), he was assassinated by his cousin, Prince Qi (Wanyan Liang). Emperor Xiaocheng reigned for sixteen years. He was intelligent from a young age, proficient in Confucian classics, and fond of literature, poetry, and etiquette. Emperor Taizong loved and valued him deeply. He was bloodthirsty in his daily life, and his personality became particularly tyrannical in his later years. The imperial relatives and ministers were all fearful and could not escape. Therefore, they made an agreement with each other to wait for an opportunity to assassinate him. After Wanyan Liang ascended the throne, he posthumously demoted Wanyan Dan to the Prince of Donghun. After Wanyan Liang died, Emperor Shizong ascended the throne and posthumously honored Wanyan Dan as Emperor Wuling, with the temple name Minzong. Later, he was renamed Emperor Xiaocheng, with the temple name Xizong (from the History of Jin). In the year Bingchen, the sixth year of Shaoxing (1136), the fourteenth year of Tianhui in the Jin Dynasty, and the Western Xia.
Chan Master Long of Huqiu (Tiger Hill) in Pingjiang (present-day Suzhou, Jiangsu) passed away. His entire body was entombed in a pagoda in the southwest corner of the temple. Chan Master Long was a native of Hanshan in Hezhou (present-day Hanshan, Anhui), and was a Dharma heir of Yuanwu Keqin.
悟勤禪師。勤嗣五祖演(普燈)。丁巳 紹興七年七月二十一日詔佛日禪師宗杲住徑山能仁禪寺 天會十五年 西夏 戊午 紹興八年三月秦檜復拜右相 金改 天眷元年 西夏
敕綾度牒 宋秋八月。詔賜天下僧尼敕綾度牒(釋統興廢志中興歷)。己未 紹興九年 天眷二年 西夏
宋詔以女真來和。大赦天下。諸郡縣州建報恩光孝禪寺(以崇寧萬壽天寧寺改也)奉徽宗皇帝香火(釋統興廢志中興歷)。庚申 紹興十年 大金 天眷三年 西夏拓跋仁孝立 大慶元年
宋冬十一月七日。杭州北關妙行院沙門名思凈入寂。禮部侍郎張九成銘其塔。凈之族錢塘喻氏建妙行院接待。供僧三百萬。畫阿彌陀佛入于神妙。楊侍郎杰贊為喻彌陀。人從而稱之。凈于西湖之北鐫石為大佛頭(塔銘寺記)。辛酉 紹興十一年秦檜張浚謀誅大將岳飛 金改 皇統元年 西夏
宋朝散郎知溫州張九成。字子韶。號無垢居士。杭州鹽官人。初紹興二年三月。帝策試進士。九成第一。九成謂前輩搢紳所立過人。伊洛名儒所造精妙皆由悟心。因是參學究竟。初謁大通之嗣寶印禪師楚明。見佛日杲禪師于徑山。明悟心要。窮元儘性。至是辛酉年。佛日重其悟入。特為上堂。引神臂弓以言之。是時軍國邊事。方議
【現代漢語翻譯】 現代漢語譯本 悟勤禪師，繼承了五祖法演（普燈）的法脈。丁巳年，即紹興七年七月二十一日，皇帝下詔讓佛日禪師宗杲住持徑山能仁禪寺。同年，天會十五年，西夏。戊午年，即紹興八年三月，秦檜再次被任命為右相。金朝改年號為天眷元年，西夏。
皇帝下令頒發綾絹度牒。宋朝秋季八月，下詔賜予天下僧尼綾絹度牒（出自《釋統興廢志·中興歷》）。己未年，即紹興九年，金朝天眷二年，西夏。
宋朝因女真來議和而大赦天下。各郡縣州都建造報恩光孝禪寺（由崇寧萬壽天寧寺改名），供奉徽宗皇帝的香火（出自《釋統興廢志·中興歷》）。庚申年，即紹興十年，金朝天眷三年，西夏拓跋仁孝即位，改年號為大慶元年。
宋朝冬季十一月七日，杭州北關妙行院的沙門思凈圓寂。禮部侍郎張九成為他撰寫塔銘。思凈的同族，錢塘喻氏建造妙行院以接待僧眾，供養僧眾三百萬。所畫的阿彌陀佛像非常精妙。楊侍郎杰讚歎為『喻彌陀』，人們也跟著這樣稱呼。思凈在西湖的北面雕刻了一尊大佛頭（出自塔銘寺記）。辛酉年，即紹興十一年，秦檜和張浚謀劃誅殺大將岳飛。金朝改年號為皇統元年，西夏。
宋朝的朝散郎、知溫州張九成，字子韶，號無垢居士，是杭州鹽官人。最初在紹興二年三月，皇帝策試進士，張九成名列第一。張九成認為前輩士大夫所建立的超凡成就，伊洛名儒所創造的精妙學問，都源於開悟本心。因此參禪學習，探究究竟。最初拜見大通楚明的嗣寶印禪師，后在徑山拜見佛日杲禪師。明白了開悟心性的要旨，窮究本源，徹儘性理。到了辛酉年，佛日禪師重視他的開悟，特意為他上堂說法，引用神臂弓來比喻。當時正討論軍國邊事。
【English Translation】 English version Chan Master Wuqin succeeded Dharma from Wuzu Fayan (Pudeng). In the year Ding Si, the 21st day of the seventh month of Shaoxing 7th year, Emperor issued an edict for Chan Master Furi Zonggao to reside at Nengren Chan Monastery on Mount Jing. In the same year, Tianhui 15th year, Western Xia. In the year Wu Wu, the third month of Shaoxing 8th year, Qin Hui was reappointed as Right Chancellor. The Jin dynasty changed the era name to Tianjuan 1st year, Western Xia.
The Emperor ordered the issuance of silk ordination certificates. In the autumn of the Song dynasty, the eighth month, an edict was issued to grant silk ordination certificates to monks and nuns throughout the country (from 'Records of the Rise and Fall of Buddhist Sangha - History of Revival'). In the year Ji Wei, Shaoxing 9th year, Jin dynasty Tianjuan 2nd year, Western Xia.
The Song dynasty granted a general amnesty because the Jurchens came to negotiate peace. All prefectures and counties built Bao'en Guangxiao Chan Monasteries (renamed from Chongning Wanshou Tianning Monastery) to enshrine the incense of Emperor Huizong (from 'Records of the Rise and Fall of Buddhist Sangha - History of Revival'). In the year Geng Shen, Shaoxing 10th year, Jin dynasty Tianjuan 3rd year, Western Xia, Tuoba Renxiao ascended the throne and changed the era name to Daqing 1st year.
In the winter of the Song dynasty, on the seventh day of the eleventh month, the Shramana Siming of Miaoxing Monastery in Beiguan, Hangzhou, passed away. Zhang Jiucheng, the Vice Minister of the Ministry of Rites, wrote his stupa inscription. Yu family of Qiantang built Miaoxing Monastery to receive monks and offered support to three million monks. The painted Amitabha Buddha image was extremely exquisite. Vice Minister Yang Jie praised it as 'Yu Amitabha', and people followed suit. Siming carved a large Buddha head in stone north of West Lake (from stupa inscription and monastery records). In the year Xin You, Shaoxing 11th year, Qin Hui and Zhang Jun plotted to execute the great general Yue Fei. The Jin dynasty changed the era name to Huangtong 1st year, Western Xia.
Zhang Jiucheng, who held the title of Chao San Lang and served as the prefect of Wenzhou, his courtesy name was Zishao, and his alias was Wugou Jushi, was a native of Yanguan, Hangzhou. Initially, in the third month of Shaoxing 2nd year, the Emperor held an imperial examination, and Zhang Jiucheng ranked first. Zhang Jiucheng believed that the extraordinary achievements established by senior officials and the exquisite learning created by famous Confucian scholars of the Yi and Luo schools all originated from the enlightenment of the mind. Therefore, he studied Chan Buddhism to explore the ultimate truth. He first visited Chan Master Chuming of Datong, who was the successor of Bao Yin, and later visited Chan Master Furi Gao on Mount Jing. He understood the essence of enlightening the mind and thoroughly investigated the origin and nature of things. In the year Xin You, Chan Master Furi valued his enlightenment and specially gave a Dharma talk for him, using the divine arm crossbow as an analogy. At that time, military and national border affairs were being discussed.
神臂弓之用。右相秦檜以為譏議朝政。五月民佛日竄衡州。貶九成南安軍。九成謫居十四年。寓橫浦僧舍。談經著書。皆學者之未聞。其心傳錄曰。六經皆妙法也。然言者道之贅。六經其贅道哉。囿於經則贅矣。又曰。世間無非幻。人處幻中不知萬古紛紛。喜怒愛惡從何而起。以為本有則物不形。以為本無不可責之。如木石其間能自覺者。又是認幻為覺。覺即幻也。無幻則不覺。因覺知幻。覺自不可著。況于喜怒愛惡之情乎。況于功名富貴之塵乎(瑩仲溫羅湖集)。
宋秋七月。臺州智涌法師瞭然住白蓮天臺教庠已二十四年。至是沐浴更衣。跏趺說法而逝。然著南嶽止觀宗圓記五卷十不二門樞要二卷虎溪前後集八卷。嗣法諸子。澤山．與咸．山堂．元性．白蓮．妙璘．虛堂．本空(釋統僧傳)。壬戌 紹興十二年 大金 皇統二年 西夏
宋春顯仁太皇后韋氏自北歸(徽宗后也)秋九月尚書左僕射冀國公秦檜封太師魏國公(宋鑒)。癸亥 紹興十三年 皇統三年 西夏
金夏六月。英悼太子生。詔海慧大師。于上京宮側創造大儲慶寺。普度境內童行。有籍于官者為僧尼。道士亦如之。通百萬計。次年詔留海慧清慧二禪師居大儲慶寺。迎瑞像供養本寺積慶閣(金志寺記)。
宋敕于臨安府
【現代漢語翻譯】 現代漢語譯本：關於神臂弓的運用，右丞相秦檜認為這是在譏諷議論朝政。五月，百姓佛日被流放到衡州，九成被貶到南安軍。九成被貶謫居住十四年，住在橫浦的僧舍里，談論經書，所講的都是學者們從未聽聞的。他的心傳錄中說：『六經都是妙法啊，然而言說者是道的累贅，六經難道是道的累贅嗎？侷限於經書就成了累贅了。』又說：『世間沒有不是虛幻的，人處在虛幻之中卻不知道，萬古以來紛紛擾擾，喜怒愛惡從何而起？如果認為是本來就有的，那麼萬物就不會形成；如果認為是本來沒有的，又不能責備它。如同木頭石頭一樣，它們之間能夠自覺的，又是把虛幻當成覺悟。覺悟就是虛幻啊，沒有虛幻就沒有覺悟。因為覺悟而知曉虛幻，覺悟本身就不可執著，更何況是喜怒愛惡的情感呢？更何況是功名富貴的塵埃呢？』（瑩仲溫《羅湖集》）。 宋朝秋季七月，臺州智涌法師瞭然，住在白蓮天臺教庠已經二十四年了，到這時沐浴更衣，跏趺而坐說法后逝世。瞭然著有《南嶽止觀宗圓記》五卷，《十不二門樞要》二卷，《虎溪前後集》八卷。嗣法的弟子有：澤山、與咸、山堂、元性、白蓮、妙璘、虛堂、本空（《釋統僧傳》）。壬戌年，紹興十二年。大金皇統二年。西夏。 宋朝春季，顯仁太皇后韋氏從北方返回（她是徽宗的皇后）。秋季九月，尚書左僕射、冀國公秦檜被封為太師、魏國公（《宋鑒》）。癸亥年，紹興十三年，皇統三年，西夏。 金朝和西夏六月，英悼太子出生。皇帝下詔給海慧大師，在上京宮殿旁邊建造大儲慶寺，普遍度化境內的童行，凡是有官府戶籍的都出家為僧尼，道士也一樣，總共有百萬之多。第二年，皇帝下詔讓海慧、清慧二位禪師居住在大儲慶寺，迎請瑞像供養在本寺的積慶閣（《金志寺記》）。 宋朝下令在臨安府
【English Translation】 English version: Regarding the use of the crossbow, Right Chancellor Qin Hui considered it a criticism of the court. In May, the commoner Fo Ri was exiled to Hengzhou, and Jiu Cheng was demoted to the Nan'an military district. Jiu Cheng lived in exile for fourteen years, residing in the monk's quarters at Hengpu, discussing scriptures and writing books, all of which were unheard of by scholars. His 'Xin Zhuan Lu' (Record of Mind Transmission) states: 'The Six Classics are all wonderful Dharma, but the speaker is a burden to the Dao. Are the Six Classics a burden to the Dao? Being confined to the classics is a burden.' It also says: 'Nothing in the world is not illusory. People live in illusion but do not know it. From where do the myriad disturbances of joy, anger, love, and hate arise? If it is thought to be inherent, then things would not take shape; if it is thought to be non-existent, it cannot be blamed. Like wood and stone, those among them who can be self-aware are mistaking illusion for awakening. Awakening is illusion. Without illusion, there is no awakening. Because of awakening, one knows illusion. Awakening itself cannot be clung to, let alone the emotions of joy, anger, love, and hate? Let alone the dust of fame and wealth?' (Ying Zhongwen's 'Luo Hu Ji' (Luo Hu Collection)). In the autumn, seventh month of the Song Dynasty, Dharma Master Liaoran of Zhiyong Monastery in Taizhou, who had resided at the Bailian Tiantai Teaching Academy for twenty-four years, bathed and changed clothes, sat in the lotus position, preached, and passed away. Liaoran authored 'Nanyue Zhiguan Zong Yuan Ji' (Record of the Nanyue Samatha-Vipassana School) in five volumes, 'Shi Bu Er Men Shuyao' (Essentials of the Ten Non-Dual Gates) in two volumes, and 'Huxi Qianhou Ji' (Collected Works Before and After Huxi) in eight volumes. His Dharma heirs include: Zeshan, Yu Xian, Shantang, Yuanxing, Bailian, Miaolin, Xutang, and Benkong (from 'Shitong Sengzhuan' (Biographies of Monks)). Year Renxu, Shaoxing 12th year. Great Jin, Huangtong 2nd year. Western Xia. In the spring of the Song Dynasty, Empress Dowager Xianren, Lady Wei, returned from the north (she was Emperor Huizong's empress). In the autumn, ninth month, Shangshu Zuo Pushe (Senior Vice President of the Department of State Affairs), Duke of Ji State, Qin Hui, was enfeoffed as Grand Preceptor, Duke of Wei State (from 'Song Jian' (Mirror of the Song Dynasty)). Year Guihai, Shaoxing 13th year, Huangtong 3rd year, Western Xia. In June of the Jin and Western Xia dynasties, the Crown Prince Yingdao was born. The emperor issued an edict to Great Master Haihui to build the Great Chuqing Temple next to the palace in Shangjing, universally ordaining child monks within the territory. Those registered with the government became monks and nuns, and Daoists as well, totaling millions. The following year, the emperor issued an edict to have the two Chan masters, Haihui and Qinghui, reside at the Great Chuqing Temple, and welcomed and enshrined the auspicious image in the Jiqing Pavilion of the temple (from 'Jin Zhi Si Ji' (Records of Jin Dynasty Temples)). The Song Dynasty issued an order in Lin'an Prefecture.
西山建天申萬壽圓覺寺成。四月十九日。令藩邸看經僧德信奉香火。至理宗寶慶二年五月十三日。始詔師贊住持。傳十方天臺教觀(圓覺碑刻)。
翻譯名義 宋秋八月蘇州(今平江路)景德寺沙門法雲編成七卷。唯心居士周葵序。甲子 紹興十四年宋明州延慶院改賜寺額 大金 皇統四年 西夏 元慶元年
宋詔改天竺靈山寺為時思薦福。賜憲聖慈烈皇后吳氏奉先香火。寧宗慶元三年冬十月。卜地靈隱之西。建時思薦福寺成。復還天竺舊額。嘉定十年六月。慶遠軍節度使吳琰請子朝曰。時思薦福乞依上下天竺事體。永傳十方天臺教觀。始詔景遷開山住持(吳寺碑刻)。乙丑 紹興十五年 皇統五年 西夏
金國海慧大師遷化。帝偕后親奉舍利。五處立塔。特謚佛覺佑國大禪師。次年正月賜清慧號佛智護國大師。登國師座。特賜金襕僧伽黎大衣珍異瓶爐寶器。帝與后親奉接足禮拜授衣。其欽敬古所未有(本傳)。丙寅 紹興十六年 大金 皇統六年 西夏 丁卯 紹興十七年 朦輔國祖元皇帝 天興元年 皇統七年 西夏
金國撻辣既誅。其子勝花都郎君者。率其父故部曲以叛。與朦骨通。兀朮都元帥未死。自將中原所教臂弓手八萬人討之。連年不能克。皇統六年八月。復遣蕭保壽奴
【現代漢語翻譯】 現代漢語譯本：西山建天申萬壽圓覺寺建成。四月十九日，命令藩邸看經僧德信供奉香火。到理宗寶慶二年五月十三日，才下詔讓師贊擔任住持，傳授十方天臺教觀（圓覺碑刻）。
翻譯名義：宋秋八月，蘇州（今平江路）景德寺沙門法雲編成七卷。唯心居士周葵作序。甲子年為紹興十四年，宋明州延慶院改賜寺額。大金皇統四年，西夏元慶元年。
宋朝下詔將天竺靈山寺改為時思薦福寺，賜給憲聖慈烈皇后吳氏供奉先人香火。寧宗慶元三年冬十月，在靈隱寺西邊選址，建成時思薦福寺。恢復天竺寺舊名額。嘉定十年六月，慶遠軍節度使吳琰請求其子吳朝說：『時思薦福寺請求依照上下天竺寺的規制，永遠傳授十方天臺教觀。』開始下詔讓景遷擔任開山住持（吳寺碑刻）。乙丑年為紹興十五年，皇統五年，西夏年號不詳。
金國海慧大師圓寂。皇帝和皇后親自供奉舍利，在五處建立佛塔，特別謚號為佛覺佑國大禪師。第二年正月，賜予清慧稱號佛智護國大師，登上國師之位。特別賜予金襕僧伽黎大衣、珍異瓶爐等寶器。皇帝與皇后親自為大師接足禮拜，授予袈裟。這種欽敬是前所未有的（本傳）。丙寅年為紹興十六年，大金皇統六年，西夏年號不詳。
金國撻辣被誅殺后，他的兒子勝花都郎君，率領他父親以前的部下叛亂，與朦骨勾結。兀朮都元帥還未死，親自率領從中原調教的臂弓手八萬人討伐他，連年不能攻克。皇統六年八月，又派遣蕭保壽奴。
【English Translation】 English version: Xishan Jiantian Shen Wanshou Yuanjue Temple was completed. On April 19th, the monks of the princely residence who read scriptures, such as Dexin, were ordered to offer incense. It was not until May 13th of the second year of Baoqing during the reign of Emperor Lizong that an edict was issued to appoint Shizan as the abbot to transmit the Tiantai teachings of the ten directions (Yuanjue Stele Inscription).
Translation Title: Compiled into seven volumes by the Shramana Fayun of Jingde Temple in Suzhou (now Pingjiang Road) in the autumn of the Song Dynasty. Preface by layman Zhou Kui. The year Jiazi is the fourteenth year of Shaoxing, when Yanqing Temple in Mingzhou of the Song Dynasty was renamed and granted a temple plaque. The fourth year of Huangtong in the Great Jin Dynasty, and the first year of Yuanqing in Western Xia.
The Song Dynasty issued an edict to change Tianzhu Lingshan Temple to Shisi Jianfu Temple, and bestowed it upon Empress Wushi, the Empress Dowager Xiansheng Cilie, to offer incense to her ancestors. In the winter of the third year of Qingyuan during the reign of Emperor Ningzong, a site was selected west of Lingyin Temple, and Shisi Jianfu Temple was built. The old name of Tianzhu Temple was restored. In June of the tenth year of Jiading, Wu Yan, the military commissioner of Qingyuan, requested his son Wu Chao, saying: 'Shisi Jianfu Temple requests to follow the regulations of the upper and lower Tianzhu Temples and permanently transmit the Tiantai teachings of the ten directions.' An edict was issued to appoint Jingqian as the founding abbot (Wu Temple Stele Inscription). The year Yichou is the fifteenth year of Shaoxing, the fifth year of Huangtong, and the year of Western Xia is unknown.
The Great Master Haihui of the Jin Dynasty passed away. The emperor and empress personally offered relics and built pagodas in five places, and he was specially posthumously named the Great Zen Master of Buddha's Enlightenment and Protection of the Country. In the first month of the following year, he was granted the title of Master of Buddha's Wisdom and Protection of the Country with the Qinghui title, and ascended to the position of national teacher. He was specially granted a golden kasaya, precious vases, incense burners, and other treasures. The emperor and empress personally performed the foot-kissing ceremony and bestowed the robe upon the master. Such respect was unprecedented (Biography). The year Bingyin is the sixteenth year of Shaoxing, the sixth year of Huangtong in the Great Jin Dynasty, and the year of Western Xia is unknown.
After the Jin Dynasty's Tala was executed, his son Shenghua Dulangjun led his father's former subordinates in rebellion and colluded with Menggu. Wushu, the Grand Marshal, had not yet died and personally led 80,000 arm-bowmen trained in the Central Plains to attack him, but he could not conquer him for many years. In August of the sixth year of Huangtong, Xiao Baoshounu was sent again.
與之和議。割西平河以北二十七圍寨與之。歲遺牛羊米豆。且冊其酋長熬羅孛極烈為朦輔國主。至是始和。歲遺甚厚。於是熬羅孛極烈自稱祖元皇帝。改元天興。大金用兵連年卒不能討。但遣精兵分據要害而還。冬都元帥兀朮薨(金志)。
宋三藏法師初名永道。改賜曰法道。徽宗宣和元年。詔改佛為大覺金仙。左街崇先香積院寶覺大師永道上書諫。帝怒黜道于道州。宣和七年詔道還京師。復僧形服。朝廷旌其護法。改賜名曰法道。住昭慶昭先院。兼領右街顯聖釋迦院。高宗建炎元年。以五月二十一日聖誕為天申節。汴京留守宗澤承製。請道住左街天清寺。補宣教郎為國焚祝參謀軍事。三年道隨駕南巡。累召至都堂。預議軍國事。欲加冠裳。道辭。帝從其志。仍前號寶覺加賜圓通法濟大師。四年五月回駕次越州。夏旱。詔道禱雨于圓通教寺。雨通。帝悅。紹興二年二月。宣道入對。久之。詔住江州廬山東林太平興龍禪寺。三年春二月。道上劄子陳僧道班次依祖宗成法。五月夏旱。詔道入禁中禱雨大通。帝賜道金缽。紹興至是十七年。四月道敘大宋僧史略。秋七月二十一日跏趺謂其徒曰。法門扶持更在諸公。言訖而逝。塔于杭州西湖之九里松。寧宗嘉定間。東陽吳克己為道作傳(府志)。戊辰 紹興十八年 大金
【現代漢語翻譯】 現代漢語譯本： 與他們議和，割讓西平河以北的二十七個圍寨給他們，每年進貢牛羊米豆。並且冊封他們的酋長熬羅孛極烈為朦輔國主。至此才開始議和，每年進貢的物品非常豐厚。於是熬羅孛極烈自稱祖元皇帝，改年號為天興。大金連年用兵，最終也沒能討伐成功，只能派遣精兵分兵把守要害之地後撤退。冬天，都元帥兀朮去世（金史記載）。 宋三藏法師最初名叫永道，後來被賜名為法道。徽宗宣和元年，皇帝下詔將佛改為大覺金仙。左街崇先香積院寶覺大師永道上書勸諫，皇帝大怒，將永道貶黜到道州。宣和七年，皇帝下詔讓永道返回京師，恢復僧人的形貌和服裝。朝廷表彰他護持佛法，改賜名為法道，讓他居住在昭慶昭先院，兼管右街顯聖釋迦院。高宗建炎元年，將五月二十一日的誕辰定為天申節。汴京留守宗澤奉旨，請法道居住在左街天清寺，授予宣教郎的官職，為國家焚香祝禱，參與軍事謀劃。三年，法道跟隨皇帝南巡，多次被召到都堂，參與商議軍國大事，有人想給他加官進爵，法道推辭了。皇帝尊重他的意願，仍然沿用之前的稱號寶覺，加賜圓通法濟大師的稱號。四年五月，皇帝迴鑾途中經過越州，當時正值夏旱，皇帝下詔讓法道在圓通教寺祈雨，結果天降甘霖，皇帝非常高興。紹興二年二月，宣召法道入宮覲見，過了很久，下詔讓他居住在江州廬山東林太平興龍禪寺。三年春二月，法道上奏札子，陳述僧道班次應該依照祖宗的成法。五月，又逢夏旱，皇帝下詔讓法道進入禁中祈雨，天降大雨。皇帝賜給法道金缽。紹興十七年四月，法道撰寫《大宋僧史略》。秋天七月二十一日，他跏趺而坐，對他的弟子們說：『佛法的扶持更要靠各位了。』說完就去世了，安葬在杭州西湖的九里松。寧宗嘉定年間，東陽吳克己為法道作傳（府志記載）。戊辰年，紹興十八年，大金。
【English Translation】 English version: They agreed to peace, ceding twenty-seven walled villages north of the Xiping River to them, and annually offering cattle, sheep, rice, and beans. Moreover, their chieftain Ao Luobo Jilie (name of a chieftain) was appointed as the Meng Fu State Lord. Only then did peace begin, with very generous annual tributes. Thereupon, Ao Luobo Jilie proclaimed himself Emperor Zuyuan, and changed the era name to Tianxing. The Great Jin Dynasty waged war for years but ultimately failed to subdue them, only dispatching elite troops to strategically occupy key locations before retreating. In winter, Grand Marshal Wushu (name of a person, recorded in the History of Jin) passed away. The Song Dynasty Tripitaka Master, originally named Yongdao, was later granted the name Fadao. In the first year of Xuanhe during the reign of Emperor Huizong, an imperial edict renamed Buddha as the Great Awakened Golden Immortal. Yongdao, the Baojue Master of Chongxian Xiangji Temple on the Left Street, submitted a memorial to remonstrate, incurring the Emperor's wrath, who exiled Yongdao to Daozhou. In the seventh year of Xuanhe, an edict ordered Yongdao to return to the capital, restoring his monastic appearance and robes. The court commended his protection of the Dharma, renaming him Fadao and allowing him to reside in Zhaoqing Zhaoxian Monastery, concurrently overseeing the Xiansheng Sakyamuni Monastery on the Right Street. In the first year of Jianyan during the reign of Emperor Gaozong, the Emperor's birthday on the twenty-first day of the fifth month was designated as the Tianshen Festival. Zong Ze, the defender of Bianjing, acting on imperial orders, invited Fadao to reside in Tianqing Temple on the Left Street, appointing him as a Xuanjiao Lang (title of an official) to burn incense and pray for the nation, and to participate in military planning. In the third year, Fadao accompanied the Emperor on his southern tour, and was repeatedly summoned to the Dutang (hall of administration) to participate in discussions on national affairs. Some wanted to bestow upon him official rank and robes, but Fadao declined. The Emperor respected his wishes, retaining his previous title of Baojue and bestowing upon him the title of Master Yuantong Faji. In the fourth year, in the fifth month, the Emperor returned to Yuezhou, which was experiencing a summer drought. The Emperor ordered Fadao to pray for rain at Yuantong Jiao Temple, and rain fell. The Emperor was pleased. In the second year of Shaoxing, in the second month, Fadao was summoned to an audience with the Emperor. After a long time, an edict ordered him to reside at the Donglin Taiping Xinglong Chan Monastery on Mount Lu in Jiangzhou. In the third year, in the second month of spring, Fadao submitted a memorial stating that the order of precedence for monks and Taoists should follow the established laws of the ancestors. In the fifth month, another summer drought occurred, and the Emperor ordered Fadao to enter the forbidden palace to pray for rain, and rain fell abundantly. The Emperor bestowed upon Fadao a golden alms bowl. In the seventeenth year of Shaoxing, in the fourth month, Fadao wrote 'A Brief History of Song Dynasty Monks'. In the autumn, on the twenty-first day of the seventh month, he sat in the lotus position and said to his disciples, 'The upholding of the Dharma rests even more on all of you.' After speaking, he passed away, and was buried at Jiulimatsu (Nine Mile Pine) on West Lake in Hangzhou. During the Jiading era of Emperor Ningzong, Wu Keji of Dongyang wrote a biography of Fadao (recorded in the local gazetteer). Year Wuchen, the eighteenth year of Shaoxing, Great Jin.
皇統八年 西夏
宋佛智禪師。名端裕。吳越王錢氏之裔。嗣圓悟勤禪師。初住鄧州丹霞。遷虎丘移徑山庵于西華。敕住保寧萬壽。遷閩之玄沙壽山西禪。被旨補靈隱。是年秋赴育王之命。嗣子凈慈水庵師一等(普燈錄)。己巳 紹興十九年 金主被弒 亮立改九年曰天德元年 西夏 天盛元年
宋五月二十三日。敕賜婕妤劉氏功德院。以褒親崇壽為額。寧宗嘉定十七年。始詔正悟法師元粹開山住持。傳十方天臺教觀。風山劉寺今為兩竺之亞(寺記)。
金十二月甲子。左丞相岐王亮即皇帝位。追尊父為德宗。改元天德。遷都燕京。又遷汴京。南侵宋至揚州。正隆六年十一月乙未。為諸將弒于瓜洲鎮龜山寺。在位一十三年。謚曰海陵煬王(金志)。
宋江西隆興牧庵禪師。名法忠。明州鄞縣姚氏子。幼性專靜。告親出家。父母送之。依郡中崇教院師道英受業。年十九試經得度。趨講肆。究天臺教旨。頗自負。一日暴所習於禪者。為其折困因有疑。投天童交禪師。交使其南詢。遂造閩之雪峰需禪師席。不契。走淮西舒州龍門佛眼遠禪師席下。縱步水磨。睹其榜曰法輪常轉。豁然大悟。說偈曰。轉大法輪。目前包裹。更問如何。水推石磨。佛眼頷之。辭去度九江登廬阜。露眠草宿。蛇虎為
【現代漢語翻譯】 現代漢語譯本 皇統八年 西夏
宋代佛智禪師，名端裕，是吳越王錢氏的後裔。他繼承了圓悟勤禪師的衣缽。最初住在鄧州的丹霞，後來遷到虎丘，又將徑山庵遷到西華。奉皇帝的命令住持保寧萬壽寺，之後又遷到福建的玄沙壽山西禪寺。被皇帝下旨去靈隱寺。這年秋天，應育王寺的邀請赴任。他的繼承人有凈慈水庵師一等（見《普燈錄》）。己巳年，即紹興十九年，金國皇帝被弒殺，完顏亮即位，改九年為天德元年。西夏，天盛元年。
宋朝五月二十三日，皇帝下旨賜給婕妤劉氏功德院，並賜名為『褒親崇壽』。寧宗嘉定十七年，才下詔讓正悟法師元粹開山住持，傳授十方天臺教觀。風山劉寺現在是兩座竺寺的亞寺（見《寺記》）。
金朝十二月甲子日，左丞相岐王完顏亮即皇帝位，追尊他的父親為德宗，改年號為天德，遷都到燕京，後來又遷到汴京。他向南侵略宋朝，到達揚州。正隆六年十一月乙未日，他被眾將領在瓜洲鎮龜山寺殺死。他在位十三年，謚號為海陵煬王（見《金志》）。
宋代江西隆興牧庵禪師，名法忠，是明州鄞縣姚氏的兒子。他從小就性格專注安靜，告訴父母要出家，父母同意了。他依止郡中的崇教院師道英學習。十九歲時，通過考試成為僧人。他前往講堂，研究天臺宗的教義，頗為自負。有一天，他向一位禪者炫耀自己所學的知識，被禪者駁倒，因此產生了疑問。他投奔天童交禪師。交禪師讓他向南方求學，於是他前往福建的雪峰需禪師處，但並不契合。他又前往淮西舒州龍門佛眼遠禪師處，在水磨旁行走時，看到牌子上寫著『法輪常轉』，豁然大悟。他說了偈語：『轉大法輪，目前包裹，更問如何，水推石磨。』佛眼禪師點頭認可。他辭別后，渡過九江，登上廬山，露宿草地，與蛇虎為伴。
【English Translation】 English version Emperor Tong's Eighth Year, Western Xia
The Song Dynasty Buddhist Zhi Chan Master, named Duan Yu, was a descendant of Qian, the King of Wuyue. He succeeded Chan Master Yuanwu Qin. Initially, he resided at Danxia in Dengzhou, then moved to Tiger Hill, and later relocated the Jingshan Hermitage to Xihua. He was ordered to reside at Baoning Wanshou Temple, and later moved to Xuansha Shoushan West Chan Temple in Fujian. He was then ordered to take charge of Lingyin Temple. In the autumn of that year, he accepted the invitation of Yuhuang Temple. His successors included Jingci Shui'an Shi Yi and others (as recorded in the 'Universal Lamp Records'). In the year of Ji Si, the nineteenth year of Shaoxing, the Jin Emperor was assassinated, and Liang ascended the throne, changing the ninth year to the first year of Tiande. Western Xia, the first year of Tiansheng.
On the twenty-third day of the fifth month of the Song Dynasty, an imperial decree was issued to grant the Jieyu Liu's Merit Courtyard, with the name 'Praising Kinship and Honoring Longevity'. In the seventeenth year of Jiading during the reign of Emperor Ningzong, an edict was finally issued to allow Dharma Master Yuan Cui of Zhengwu to establish and preside over the temple, transmitting the Tiantai teachings of the ten directions. The Liu Temple of Fengshan is now the second most important temple after the Two Zhus (as recorded in the 'Temple Records').
On the Jiazi day of the twelfth month of the Jin Dynasty, the Left Prime Minister, Prince Qi, Wanyan Liang, ascended the throne, posthumously honoring his father as Emperor Dezong, changing the era name to Tiande, and moving the capital to Yanjing, and later to Bianjing. He invaded the Song Dynasty southward, reaching Yangzhou. On the Yiwei day of the eleventh month of the sixth year of Zhenglong, he was assassinated by the generals at Guazhou Town's Turtle Mountain Temple. He reigned for thirteen years and was posthumously named Emperor Yang of Hailing (as recorded in the 'Jin History').
The Song Dynasty Jiangxi Longxing Mu'an Chan Master, named Fa Zhong, was the son of the Yao family of Yin County, Mingzhou. From a young age, he was focused and quiet. He told his parents that he wanted to become a monk, and they agreed. He studied under Shi Daoying at the Chongjiao Temple in the county. At the age of nineteen, he passed the examination and became a monk. He went to the lecture hall to study the teachings of the Tiantai school, and was quite proud of himself. One day, he showed off what he had learned to a Chan practitioner, who refuted him, causing him to have doubts. He went to Chan Master Jiao of Tiantong Temple. Chan Master Jiao told him to seek knowledge in the south, so he went to Chan Master Xu of Xuefeng Temple in Fujian, but they did not connect. He then went to Chan Master Foyan Yuan of Longmen Temple in Shuzhou, Huaixi. While walking by the water mill, he saw a sign that said, 'The Dharma Wheel Constantly Turns,' and he suddenly realized the truth. He said a verse: 'Turning the great Dharma wheel, wrapped in front of the eyes, if you ask how, water pushes the stone mill.' Chan Master Foyan nodded in approval. He bid farewell, crossed the Jiujiang River, and climbed Mount Lu, sleeping in the grass, with snakes and tigers as companions.
鄰。山舒水綏處。會意則居焉。住勝業南大云蓋公安大溈五剎。復赴豫章黃龍。至是己巳年。大尉邢公孝揚施金。為忠營壽塔于寺東之薌源。工才畢。忠笑曰。吾將行矣。書偈曰。六十六年游夢幻中。浩歌歸去撒手長空。瞑目而寂。法嗣佛眼遠禪師。遠嗣五祖演。演嗣白雲端端嗣楊岐會。會嗣慈明圓禪師。臨濟派也。嗣忠之法者普庵肅禪師等(普燈)。
普庵寂感妙濟真覺昭貺禪師 名印肅。生江西袁州宜春余氏。年六歲夢異僧勉之出家。父母送之。從壽隆院賢公受業。年二十七落髮。越明年受具足戒。賢勉之讀法華經。師曰。嘗聞諸佛元旨。必貴了悟於心。遂辭師遊湖湘。謁牧庵忠禪師于大溈山。問萬法歸一。一歸何處。忠豎起拂子。師遂有省。后歸受業院。至是紹興癸酉有鄰寺曰慈化。眾請師住。無常產。師布衾紙衣粥食禪定。一日閱華嚴經合論。說偈曰。捏不成團撥不開。何須南嶽又天臺。六根門首無人用。惹得胡僧特地來。平居說偈曰。靈妙如如不異太虛。造化萬物不礙方隅。慕師之道而來者。師隨宜而為說法。或書偈與之。有病患者折草為藥與之。受者即愈。靈應非一。由是鼎新梵宇。或問師修何行而得此。師畫一畫云。會么。云不會。師云。止止不須說。孝宗乾道五年七月二十一日示眾曰。諸佛不
【現代漢語翻譯】 現代漢語譯本： 鄰近。山勢舒緩，水流平穩之處。領會其意便可在此居住。曾住于勝業寺、南大云寺、蓋公安寺、大溈寺這五座寺廟。之後前往豫章黃龍寺。到了己巳年，大尉邢公孝揚捐獻金錢，在寺廟東邊的薌源建造忠營壽塔。工程剛完成，忠禪師笑著說：『我將要走了。』於是寫下偈語：『六十六年游夢幻中，浩歌歸去撒手長空。』說完便閉上眼睛圓寂了。他的法嗣是佛眼遠禪師（Foyan Yuan Chanshi），遠禪師的法嗣是五祖演（Wuzu Yan），演禪師的法嗣是白雲端（Baiyun Duan），白雲端的法嗣是楊岐會（Yangqi Hui），楊岐會的法嗣是慈明圓禪師（Ciming Yuan Chanshi），屬於臨濟宗（Linji school）。繼承忠禪師之法的有普庵肅禪師（Puan Su Chanshi）等（見《普燈》）。
普庵寂感妙濟真覺昭貺禪師（Puan Jigan Miaoji Zhenjue Zhaokuang Chanshi），法名印肅（Yin Su），出生于江西袁州宜春余氏。六歲時夢見一位奇異的僧人勸他出家。父母便送他到壽隆院（Shoulong Yuan）跟隨賢公（Xian Gong）學習。二十七歲時剃度出家，第二年受具足戒。賢公勸他讀《法華經》（Fahua Jing）。禪師說：『我常聽說諸佛的根本宗旨，必定在於內心的領悟。』於是辭別師父，遊歷湖湘一帶。在大溈山（Dawei Mountain）拜見牧庵忠禪師（Mu'an Zhong Chanshi），問道：『萬法歸一，一歸何處？』忠禪師豎起拂塵。禪師因此有所領悟。後來回到受業院。到了紹興癸酉年，鄰近有一座寺廟叫做慈化寺（Cihua Temple），大眾邀請禪師去住持。寺廟沒有常住的產業，禪師便以布衾、紙衣、粥食和禪定為生活。有一天，他閱讀《華嚴經合論》（Huayan Jing Helun），寫了一首偈語：『捏不成團撥不開，何須南嶽又天臺。六根門首無人用，惹得胡僧特地來。』平時也常說偈語：『靈妙如如不異太虛，造化萬物不礙方隅。』仰慕禪師之道而來的人，禪師便隨機為他們說法，或者寫偈語送給他們。有病人來求醫，禪師就折些草給他們當藥，吃了病就好了，靈驗的事蹟不止一件。因此，寺廟煥然一新。有人問禪師修了什麼行才能這樣，禪師就畫了一畫，問道：『會么？』那人說：『不會。』禪師說：『止止不須說。』孝宗乾道五年七月二十一日，禪師向大眾開示說：『諸佛不……』
【English Translation】 English version: Nearby. A place where the mountains are gentle and the waters are calm. If you understand its meaning, you can reside here. He resided in five temples: Shengye Temple, Nan Dayun Temple, Gai'an Temple, and Dawei Temple. Later, he went to Huanglong Temple in Yuzhang. In the year of Ji Si, Grand Commandant Xing Gong Xiaoyang donated money to build the Zhongying Longevity Pagoda in Xiangyuan, east of the temple. As soon as the project was completed, Chan Master Zhong smiled and said, 'I am about to depart.' He then wrote a verse: 'Sixty-six years wandering in a dream, singing loudly as I return, releasing my grip into the vast sky.' He closed his eyes and passed away peacefully. His Dharma heir was Chan Master Foyan Yuan, whose heir was Wuzu Yan, whose heir was Baiyun Duan, whose heir was Yangqi Hui, whose heir was Chan Master Ciming Yuan, belonging to the Linji school. Those who inherited Chan Master Zhong's Dharma include Chan Master Puan Su, etc. (see 'Pu Deng').
Chan Master Puan Jigan Miaoji Zhenjue Zhaokuang, named Yin Su, was born in the Yu family of Yichun, Yuanzhou, Jiangxi Province. At the age of six, he dreamed of an extraordinary monk who encouraged him to become a monk. His parents sent him to Shoulong Temple to study under Xian Gong. At the age of twenty-seven, he shaved his head and became a monk, and the following year he received the complete precepts. Xian Gong encouraged him to read the 'Lotus Sutra'. The Chan Master said, 'I have always heard that the fundamental purpose of all Buddhas must be to realize enlightenment in one's heart.' Therefore, he bid farewell to his teacher and traveled around the Hunan and Hubei areas. He visited Chan Master Mu'an Zhong at Dawei Mountain and asked, 'All dharmas return to one, where does the one return to?' Chan Master Zhong raised his whisk. The Chan Master then had some understanding. Later, he returned to the temple where he had studied. In the year of Gui You during the Shaoxing era, there was a neighboring temple called Cihua Temple, and the community invited the Chan Master to reside there. The temple had no permanent property, so the Chan Master lived a life of simple means with a cloth quilt, paper clothes, congee, and meditation. One day, he read the 'Combined Commentary on the Avatamsaka Sutra' and wrote a verse: 'Cannot be kneaded into a ball, cannot be separated, why bother with Nanyue and Tiantai? No one uses the gates of the six senses, attracting a foreign monk to come here especially.' He often said in verses: 'The spiritual and wondrous Thusness is no different from the great void, the creation of all things does not hinder any direction.' Those who admired the Chan Master's way came to him, and the Chan Master would teach them according to their needs, or write verses for them. If a sick person came to him, the Chan Master would break off some grass and give it to them as medicine, and they would be cured. There were many miraculous events. Therefore, the temple was renovated and renewed. Someone asked the Chan Master what practice he had cultivated to achieve this, and the Chan Master drew a line and asked, 'Do you understand?' The person said, 'I don't understand.' The Chan Master said, 'Stop, no need to say more.' On the twenty-first day of the seventh month of the fifth year of the Qian Dao era of Emperor Xiaozong, the Chan Master instructed the assembly, saying, 'The Buddhas do not...'
出世。亦無有涅槃。入吾室者必能元契矣。善自護持毋令退失。索浴更衣。跏趺而逝。世壽五十五歲。僧臘二十八夏。塔全身於寺。累受恩敕封謚。師容貌魁奇。智性天發。法嗣黃龍牧庵忠禪師(普燈)。庚午 紹興二十年 大金 天德二年 西夏 辛未 紹興二十一年 天德三年 西夏
釋迦文佛入滅至是二千一百年。
宋杭州徑山佛日禪師。名宗杲。生江東宣州寧國奚氏。嗣法佛果圓悟勤禪師。初紹興七年詔住徑山。辛酉十一年五月。為張九成上堂言神臂弓。朝廷毀其衣牒竄衡州。至是二十一年十一月移梅州。未幾詔復形服。蒙恩北歸。四方虛席以邀。不就。十二月二十三日詔住明州阿育王山廣利禪寺。紹興二十八年詔再住徑山。孝宗隆興元年八月十日示寂于徑山明月堂。世壽七十五歲。僧臘五十八夏。葬全身於寺山。賜謚普覺。塔曰寶光。孝宗為普安郡王時。嘗遣內都監至徑山問道。佛日獻偈曰。大根大器大力量。荷擔大事不尋常。一毛頭上通訊息。遍界明明不覆藏。王嘉之。及封建王。復遣內知客至徑山。供五百阿羅漢。親書妙喜庵三大字。制真贊以寄師曰。生滅不滅。常住不住。圓覺空明。隨物現處。孝宗即帝位。賜師號大慧禪師。盡取向所賜宸翰。以御寶識之。聖恩隆厚。嗣法弟子燈分甚
【現代漢語翻譯】 現代漢語譯本 沒有出世，也沒有涅槃。進入我的房間的人，必定能夠完全契合真理。好好守護保持，不要讓它退失。沐浴更衣后，結跏趺坐而逝。世壽五十五歲，僧臘二十八年。全身舍利塔建在寺中。多次受到皇帝的敕封和謚號。禪師容貌魁梧奇偉，智慧天生煥發。法嗣是黃龍牧庵忠禪師(普燈)。庚午年，紹興二十年，大金天德二年，西夏天德二年。辛未年，紹興二十一年，大金天德三年，西夏天德三年。
從釋迦文佛(Sakyamuni Buddha)入滅到這時，已經二千一百年。
宋朝杭州徑山佛日禪師，名叫宗杲(Zonggao)。是江東宣州寧國奚氏人。繼承佛果圓悟勤禪師(Foguo Yuanwu Qin)的法脈。最初在紹興七年，奉詔住持徑山。辛酉年十一年五月，因為張九成(Zhang Jiucheng)上堂時提到神臂弓，朝廷削去他的僧籍，流放到衡州。到紹興二十一年十一月，移居梅州。不久，奉詔恢復僧人身份。蒙受恩典北歸，四方寺院都空出住席來邀請他，但他沒有應允。十二月二十三日，奉詔住持明州阿育王山廣利禪寺。紹興二十八年，奉詔再次住持徑山。孝宗隆興元年八月十日在徑山明月堂示寂。世壽七十五歲，僧臘五十八年。全身葬在寺山。賜謚號普覺。塔名為寶光。孝宗(Xiaozong)作為普安郡王時，曾經派遣內都監到徑山問道。佛日禪師(Fori Chanshi)獻偈說：『大根大器大力量，荷擔大事不尋常。一毛頭上通訊息，遍界明明不覆藏。』郡王讚賞他。等到被封為王，又派遣內知客到徑山，供養五百阿羅漢(Arhat)。親自書寫『妙喜庵』三大字。製作真贊寄給禪師說：『生滅不滅，常住不住。圓覺空明，隨物現處。』孝宗即位為皇帝后，賜予禪師稱號大慧禪師(Dahui Chanshi)。全部取回先前所賜的御筆，用御寶蓋章。聖恩隆厚。繼承法脈的弟子眾多。 燈分甚
【English Translation】 English version There is neither arising nor Nirvana. Those who enter my room will surely be able to fully accord with the truth. Take good care to maintain it, do not let it be lost. After bathing and changing clothes, he sat in full lotus posture and passed away. His worldly age was fifty-five years, and his monastic age was twenty-eight years. His entire body stupa was built in the temple. He repeatedly received imperial decrees and posthumous titles. The Chan master's appearance was tall and extraordinary, and his wisdom was naturally radiant. His Dharma heir was Huanglong Mu'an Zhong Chan Master (Pudeng). The year Gengwu, the 20th year of Shaoxing, the 2nd year of Tiande of the Great Jin Dynasty, the 2nd year of Tiande of the Western Xia Dynasty. The year Xinwei, the 21st year of Shaoxing, the 3rd year of Tiande of the Great Jin Dynasty, the 3rd year of Tiande of the Western Xia Dynasty.
From the Nirvana of Sakyamuni Buddha (Sakyamuni Buddha) to this time, it has been two thousand and one hundred years.
The Chan Master Fori (Fori Chanshi) of Jingshan Temple in Hangzhou of the Song Dynasty, named Zonggao (Zonggao), was from the Xi family of Ningguo, Xuanzhou, Jiangdong. He inherited the Dharma lineage of Chan Master Foguo Yuanwu Qin (Foguo Yuanwu Qin). Initially, in the seventh year of Shaoxing, he was ordered to reside at Jingshan. In the fifth month of the eleventh year of Xinyou, because Zhang Jiucheng (Zhang Jiucheng) mentioned the divine arm crossbow during his Dharma talk, the court stripped him of his monastic status and exiled him to Hengzhou. In the eleventh month of the twenty-first year of Shaoxing, he was transferred to Meizhou. Soon after, he was ordered to restore his monastic status. Receiving the grace to return north, temples in all directions vacated their seats to invite him, but he did not accept. On the twenty-third day of the twelfth month, he was ordered to reside at Guangli Chan Temple on Mount Ashoka in Mingzhou. In the twenty-eighth year of Shaoxing, he was ordered to reside at Jingshan again. On the tenth day of the eighth month of the first year of Longxing during the reign of Emperor Xiaozong (Xiaozong), he passed away at Mingyue Hall in Jingshan. His worldly age was seventy-five years, and his monastic age was fifty-eight years. His entire body was buried on the temple mountain. He was granted the posthumous title Pujue. The stupa was named Baoguang. When Emperor Xiaozong was the Prince of Puan, he once sent an inner supervisor to Jingshan to inquire about the Dharma. Chan Master Fori (Fori Chanshi) presented a verse saying: 'Great roots, great vessel, great strength, bearing great matters is not ordinary. On the tip of a single hair, communication is achieved, the entire realm is clearly and openly without concealment.' The prince praised him. When he was enfeoffed as a king, he again sent an inner guest to Jingshan to make offerings to five hundred Arhats (Arhat). He personally wrote the three large characters 'Miaoxi Hermitage'. He composed a true eulogy to send to the Chan master, saying: 'Arising and ceasing, not ceasing; constant dwelling, not dwelling. Perfect enlightenment, empty and bright, appearing everywhere according to things.' After Emperor Xiaozong ascended the throne, he bestowed upon the Chan master the title Dahui Chan Master (Dahui Chanshi). He retrieved all the previously bestowed imperial writings and sealed them with the imperial seal. The imperial grace was profound. The disciples who inherited the Dharma lineage were numerous. Dengfen Shen
眾。右相湯思退。參政李炳。內翰汪藻。禮部侍郎張九成。給事中憑楫。士大夫得其道悟徹者。具載如長書普說。少保保信軍節度使魏國公張浚銘其塔。賜語錄入藏流行(普燈錄)。
宋隆興泐潭草堂清禪師會中書記。名修仰。南閩人。佛日杲禪師奉旨自衡州移梅陽。仰侍行。郡守謝朝議以佛日語僚屬曰。朝廷編置所謂長老者但一僧耳。兵馬司東偏之隙地從其居止。既而僧行日至幾數百指。施鍬钁而平基址。運竹木而縛屋廬。聽其指呼無敢怠者。守雖聞其服勤如此。亦未知果何人也。於是延見一二觀其能為。仰適承命乃與從容彌日語論英發。榷古商今逢原左右。守復徴等伍更有蘊異能者否。仰遂告以負大經論者有之。博極書史者有之。詩詞高妙者有之。翰墨飄逸者有之。其所以未能明徹。則佛祖大事因緣而已。是以不憚艱險隨侍而來得依仁政幸莫大焉。守且駭異知其徒侶皆為法忘軀之士自是于佛日禪師日益加敬遣其子純粹求入道捷徑佛日示以法語八篇存語錄中(云臥紀談)。
宋顯仁太皇后韋氏。紹興十二年自北歸(東都事略)至是辛未二十一年十月于杭州皋亭山建新寺成額曰崇先顯孝詔洞山下九世真歇禪師清了開山住持召對稱旨賜金襕衣。未幾而寂。全身葬于寺。有碑存焉。真歇生蜀綿州雍氏嗣丹霞淳
【現代漢語翻譯】 現代漢語譯本：眾人。右丞相湯思退，參知政事李炳，內翰汪藻，禮部侍郎張九成，給事中憑楫。士大夫中那些通達領悟佛道的人，都詳細記載在《長書普說》中。少保、保信軍節度使、魏國公張浚為他的塔撰寫銘文，朝廷賜予的語錄收入藏經流通（出自《普燈錄》）。
宋朝隆興年間，泐潭草堂清禪師的會中書記，名叫修仰，是南閩人。佛日杲禪師奉旨從衡州遷往梅陽，修仰侍奉跟隨。郡守謝朝議對僚屬說：『朝廷安排的所謂長老，不過是一個僧人罷了。』兵馬司東邊的一塊空地供他居住。不久，僧人一天天增多，幾乎有數百人。他們拿著鍬和鋤平整地基，運來竹子和木頭搭建房屋，聽從指揮，沒有人敢怠慢。郡守雖然聽說他們如此辛勤勞作，也不知道到底是什麼人。於是，他召見了一兩個人，想看看他們的能力。修仰奉命前去，從容不迫，言語精闢，議論古今，左右逢源。郡守又問他，他的同伴中還有沒有其他有特殊才能的人。修仰於是告訴他，有精通大乘經論的人，有博覽群書的人，有詩詞高妙的人，有書法飄逸的人。他們之所以未能明徹佛理，只是因為佛祖的大事因緣罷了。因此，他們不畏艱難險阻，跟隨而來，能夠依靠您的仁政，實在是萬幸。』郡守聽了，感到非常驚訝，知道他的徒弟都是爲了佛法而忘我的人，從此對佛日禪師日益尊敬，派他的兒子純粹去尋求入道的捷徑。佛日禪師向他展示了法語八篇，儲存在語錄中（出自《云臥紀談》）。
宋朝顯仁太皇后韋氏（Empress Dowager Xianren Wei），紹興十二年從北方返回（出自《東都事略》），到了辛未二十一年十月，在杭州皋亭山建成新寺，命名為崇先顯孝寺，詔令洞山下第九世真歇禪師清了（Zhenxie Qingliao）開山住持，召見后非常滿意，賜予金襕袈裟。不久后圓寂，全身葬在寺中，有碑文留存。真歇（Zhenxie）生於蜀地綿州，是雍氏的後代，繼承了丹霞淳（Danxia Chun）的法脈。
【English Translation】 English version: The assembly. Right Chancellor Tang Situi (湯思退), Councilor Li Bing (李炳), Academician Wang Zao (汪藻), Vice Minister of Rites Zhang Jiucheng (張九成), Supervising Secretary Ping Ji (憑楫). Those among the scholar-officials who attained enlightenment and thorough understanding are all recorded in detail in 'Chang Shu Pu Shuo' (長書普說). Junior Guardian, Military Commissioner of Baoxin, Duke of Wei Zhang Jun (張浚) inscribed his pagoda. The imperial court bestowed his recorded sayings to be included in the Tripitaka for circulation (from 'Pu Deng Lu' (普燈錄)).
During the Longxing era of the Song Dynasty, the secretary of the assembly of Chan Master Qing (清) of Caotang (草堂) at Letan (泐潭), named Xiu Yang (修仰), was a native of Southern Min (南閩). When Chan Master Fori Gao (佛日杲) was ordered to move from Hengzhou (衡州) to Meiyang (梅陽), Xiu Yang served and accompanied him. Prefect Xie Chao (謝朝議) said to his colleagues regarding Fori's Buddhist affairs: 'The so-called elder arranged by the imperial court is just a monk.' A vacant plot of land east of the military headquarters was provided for his residence. Soon, the number of monks increased daily, almost reaching several hundred. They used shovels and hoes to level the foundation, transported bamboo and wood to build houses, and obeyed orders without daring to be negligent. Although the prefect heard of their diligent labor, he did not know who they were. Therefore, he summoned one or two of them to see their abilities. Xiu Yang went as ordered, composed and eloquent, discussing the past and present, and always getting to the root of the matter. The prefect then asked if there were others among his companions with special talents. Xiu Yang then told him that there were those who were proficient in Mahayana sutras and treatises, those who were widely read in books and history, those whose poetry was excellent, and those whose calligraphy was elegant. The reason they had not yet fully understood the Buddhist principles was only because of the great karmic connection with the Buddha. Therefore, they had come despite the difficulties and dangers, and it was extremely fortunate to be able to rely on his benevolent administration.' The prefect was surprised and realized that his disciples were all people who forgot themselves for the sake of the Dharma. From then on, he became increasingly respectful of Chan Master Fori and sent his son Chun Cui (純粹) to seek a shortcut to enlightenment. Chan Master Fori showed him eight articles of Dharma talks, which are preserved in the recorded sayings (from 'Yun Wo Ji Tan' (云臥紀談)).
Empress Dowager Xianren Wei (韋氏) of the Song Dynasty returned from the north in the twelfth year of Shaoxing (紹興) (from 'Dong Du Shi Lue' (東都事略)). In the tenth month of the twenty-first year of Xinwei (辛未), she built a new temple on Gaoting Mountain (皋亭山) in Hangzhou (杭州), named Chongxian Xiaoxiao Temple (崇先顯孝寺). She ordered Chan Master Qingliao (清了) of the ninth generation of the Dongshan (洞山) lineage, Zhenxie (真歇), to establish and preside over the temple. She summoned him and was very pleased, bestowing a golden kasaya. He passed away not long after and was buried whole in the temple, with an inscription remaining. Zhenxie (真歇) was born in Mianzhou (綿州) in Shu (蜀), a descendant of the Yong (雍) family, and inherited the Dharma lineage of Danxia Chun (丹霞淳).
淳嗣英蓉楷禪師太后謂道家四聖殊有冥助。改孤山寺為延祥觀。以奉香火。遷孤山尊者法慧法師智圓全身葬山瑪瑙坡(武林圖紀)。壬申 紹興二十二年 金自會寧府遷都燕京 天德四年 西夏 癸酉 紹興二十三年 金改 貞元元年 西夏
宋詔臺州東掖山圓智住上天竺。太師秦檜問曰。止觀一法耶二法耶。智曰一法也。譬之於水湛然而清者止也。可鑑鬚眉者觀也。水則一耳。以眾生心性有重昏巨散之病。用止觀為藥。救而治之。歸一法界之全體。法界寂然名為止。寂而常照名為觀。止觀明靜之體豈有二耶。檜悅首施錢五萬緡。以建法堂。紹興二十八年十二月十二日證悟法師圓智入寂。曹勛撰塔銘。詔嗣法首座若訥繼席住持。
宋給事中知瀘州憑楫。悟心法于大慧杲禪師。號不動居士。南渡后所在寺院佛藏經殘失。楫印施補之足五千余卷者凡四十八藏。又四大部者亦如之。所至與賢士大夫高僧逸民。續廬山蓮社遺風。每月建繫念凈土會。至是癸酉冬十月三日。具衣冠望闕再拜已。換著僧三衣。升高座跏趺。說偈而逝(普燈錄)。
宋溫州圓辯法師道琛所至居止。每月二十三日建凈土繫念道場。會禪律講宗名勝畢至緇素常逾萬人。至是癸酉冬十二月十六日安坐而逝。傳法嗣子法蓮．慧詢．伸韶．
【現代漢語翻譯】 現代漢語譯本：淳嗣英蓉楷禪師認為太后受到道家四聖的特別庇佑，於是將孤山寺改為延祥觀，以供奉香火。將孤山尊者法慧法師智圓的全身葬于山上的瑪瑙坡（《武林圖紀》記載）。壬申年，紹興二十二年，金朝從會寧府遷都到燕京，是為天德四年。西夏為癸酉年，紹興二十三年，金朝改為貞元元年，西夏亦然。
宋朝時，給事中知瀘州的憑楫，從大慧杲禪師處領悟心法，自號不動居士。南渡之後，各處寺院的佛藏經書殘缺散失，憑楫印施補足，總計五千余卷，共四十八藏。又四大部經書也同樣補足。他所到之處，與賢士大夫、高僧逸民，延續廬山蓮社的遺風，每月都建立繫念凈土會。到了癸酉年冬十月初三，他穿戴整齊，面向皇宮方向再拜，然後換上僧人的三衣，登上高座跏趺而坐，說完偈語后圓寂（《普燈錄》記載）。
宋朝溫州圓辯法師道琛，所到之處，每月二十三日都會建立凈土繫念道場。禪宗、律宗、講宗的名僧和名士都來參加，僧俗人數常常超過萬人。到了癸酉年冬十二月十六日，他安然端坐而逝。傳法的嗣子有法蓮、慧詢、伸韶。
【English Translation】 English version: Chan Master Chunsi Yingrong Kai believed that the Empress Dowager received special blessings from the Four Saints of Taoism, so he changed Gushan Temple to Yanxiang Temple to offer incense. The complete remains of Venerable Fahui, Dharma Master Zhiyuan of Gushan, were buried on Agate Slope on the mountain (as recorded in 'Wulin Tuji'). In the year Ren Shen, the 22nd year of Shaoxing, the Jin Dynasty moved its capital from Huining Prefecture to Yanjing, which was the 4th year of Tiande. The Western Xia was in the year Gui You, the 23rd year of Shaoxing, and the Jin Dynasty changed to the first year of Zhenyuan, as did the Western Xia.
During the Song Dynasty, Ping Ji, the Supervising Secretary and Prefect of Luzhou, understood the Dharma of Mind from Chan Master Dahui Gao and called himself Layman Budong (Immovable). After the Southern Crossing, the Buddhist scriptures in various temples were incomplete and lost. Ping Ji printed and supplemented them, totaling more than 5,000 volumes, comprising 48 Tripitakas. He also supplemented the Four Great Sections of scriptures in the same way. Wherever he went, he continued the legacy of the Lushan Lotus Society with virtuous scholars, high-ranking monks, and hermits, establishing a Pure Land Mindfulness Assembly every month. On the third day of the tenth month of winter in the year Gui You, he dressed properly, bowed twice facing the imperial palace, then changed into the three robes of a monk, ascended the high seat in a lotus position, and passed away after reciting a verse (as recorded in 'Pudeng Lu').
During the Song Dynasty, Dharma Master Yuanbian Daochen of Wenzhou, wherever he resided, would establish a Pure Land Mindfulness practice center on the 23rd of every month. Famous monks and scholars of the Chan, Vinaya, and Teaching schools all attended, and the number of monastics and laypeople often exceeded ten thousand. On the sixteenth day of the twelfth month of winter in the year Gui You, he passed away peacefully in a seated position. His Dharma heirs were Falian, Huixun, and Shenshao.
韶著指南集二卷。江湖寶之(佛法系年錄)。
全真教 金國貞元元年。有吏員咸陽人王中孚者。倡全真教談。馬丘劉和之。其教盛焉。章宗泰和四年元學士作紫微觀記(全叵紀實)。甲戌 紹興二十四年 大金 貞元二年 西夏 乙亥 紹興二十五年太師秦檜老病乞與男熺致仕遂薨中廣小[尸@(林/呂)] 貞元三年 西夏 丙子 紹興二十六年 金改 正隆元年 西夏
宋華亭余山馬[山(老/目)]禪師。名法寧。生山東密州莒縣李氏。幼歲投沂州天寧妙空明公得度。住沂州馬[山(老/目)]山凈居寺。紹興初。航海抵華亭青龍鎮。有宦居察判章袞母夫人高氏。夢天人曰古佛來也。翌旦師至。迎之止錢氏園。師乃建精舍。掘基得鐵磬斷碑佛像之應。華亭令柳約申明所司奏賜所建寺額曰凈居。往明州省妙空于雪竇。庵于補陀別峰。曰青山(今小保寧)郡守莫將請主吉祥。初哲宗元符間。余山有精舍曰靈峰。請部符改額曰昭慶禪院。右丞朱諤致師開山住持。遷明州廣慧。復回昭慶。至是丙子年正月八日入寂。塔全身方丈之東偏。世壽七十六歲。僧臘五十九夏。嗣雪竇明禪師。明嗣長蘆和。和嗣法雲本。雲門宗派(五燈會元)。丁丑 紹興二十七年 大金 正隆二年 西夏 戊寅 紹興二十八
【現代漢語翻譯】 現代漢語譯本： 《韶著指南集》二卷。江湖寶之（《佛法系年錄》）。
全真教：金國貞元元年，有吏員咸陽人王中孚，倡導全真教談。馬丘劉和之（馬鈺、丘處機、劉處玄）等人，其教派興盛。章宗泰和四年，元學士作《紫微觀記》（全叵紀實）。 甲戌（年）：紹興二十四年，大金貞元二年，西夏。 乙亥（年）：紹興二十五年，太師秦檜老病乞求讓其子秦熺致仕，遂薨于中廣小[尸@(林/呂)]。 貞元三年，西夏。 丙子（年）：紹興二十六年，金改元正隆元年，西夏。
宋華亭余山馬[山(老/目)]禪師，名法寧，生於山東密州莒縣李氏。幼年投沂州天寧妙空明公門下得度。住沂州馬[山(老/目)]山凈居寺。紹興初年，航海抵達華亭青龍鎮。有宦官察判章袞的母親高氏夫人，夢見天人說『古佛來了』。第二天禪師到達，迎接他住在錢氏園。禪師於是建造精舍，挖掘地基時得到鐵磬、斷碑、佛像等瑞應。華亭令柳約申明所司，奏請賜予所建寺廟匾額，名為凈居。前往明州在雪竇拜見妙空。在補陀別峰建庵，名為青山（今小保寧）。郡守莫將請禪師主持吉祥寺。當初哲宗元符年間，余山有精舍名為靈峰，請部符改額為昭慶禪院。右丞朱諤請禪師開山住持。遷往明州廣慧，又回到昭慶。於是年丙子年正月八日入寂。塔葬全身於方丈之東側。世壽七十六歲，僧臘五十九夏。師承雪竇明禪師。明禪師師承長蘆和禪師。和禪師師承法雲本禪師。雲門宗派（《五燈會元》）。 丁丑（年）：紹興二十七年，大金正隆二年，西夏。 戊寅（年）：紹興二十八年。
【English Translation】 English version: Shaozhe Guide Collection, Volume 2. Jianghu Baozhi (Chronicle of Buddhist Lineage).
Quanzhen (Complete Perfection) Sect: In the first year of Zhenyuan of the Jin Dynasty, Wang Zhongfu from Xianyang, an official, advocated the Quanzhen teachings. Ma Qiu, Liu Hezhi (Ma Yu, Qiu Chuji, Liu Chuxuan), and others flourished the sect. In the fourth year of Taihe during the reign of Emperor Zhangzong, Yuan Xue Shi wrote 'Records of the Zivi Temple' (Complete Records). Jiaxu (Year): The 24th year of Shaoxing, the 2nd year of Zhenyuan of the Great Jin, and the year of Western Xia. Yihai (Year): The 25th year of Shaoxing, Grand Tutor Qin Hui, old and ill, requested his son Qin Xi to retire and then died in Zhongguang Xiao [尸@(林/呂)]. The 3rd year of Zhenyuan, Western Xia. Bingzi (Year): The 26th year of Shaoxing, the Jin Dynasty changed the era name to the 1st year of Zhenglong, Western Xia.
Chan Master Ma[山(老/目)] of Yushan, Huating, Song Dynasty, named Faning, was born in the Li family of Juxian County, Mizhou, Shandong. In his early years, he joined the school of Miaokong Minggong of Tianning Temple in Yizhou and was ordained. He lived in Jingju Temple on Ma[山(老/目)] Mountain in Yizhou. In the early years of Shaoxing, he sailed to Qinglong Town in Huating. Madam Gao, the mother of Zhang Gun, an official of Huanting, dreamed of a celestial being saying, 'An ancient Buddha has come.' The next day, the master arrived and was welcomed to live in the Qian family's garden. The master then built a hermitage, and when digging the foundation, auspicious signs such as iron chimes, broken steles, and Buddha statues were found. Liu Yue, the magistrate of Huating, reported to the authorities and requested that the temple be named Jingju. He went to Mingzhou to visit Miaokong at Xuedou. He built a hermitage on Biefeng of Putuo, named Qingshan (now Xiaobaoning). Mo Jiang, the prefect of the prefecture, invited the master to preside over Jixiang Temple. Initially, during the Yuanfu period of Emperor Zhezong, there was a hermitage on Yushan called Lingfeng, and a request was made to change the name to Zhaoqing Chan Monastery. Right Minister Zhu E invited the master to open the mountain and reside there. He moved to Guanghui in Mingzhou and then returned to Zhaoqing. He passed away on the eighth day of the first month of the year Bingzi. His whole body was buried east of the abbot's room. He lived to be seventy-six years old, with fifty-nine years as a monk. He was a successor of Chan Master Xue Douming. Chan Master Ming was a successor of Chan Master Changlu He. Chan Master He was a successor of Chan Master Fayun Ben. Yunmen Sect (Wudeng Huiyuan). Dingchou (Year): The 27th year of Shaoxing, the 2nd year of Zhenglong of the Great Jin, and the year of Western Xia. Wuyin (Year): The 28th year of Shaoxing.
年 正隆三年 西夏 己卯 紹興二十九年 正隆四年 西夏 庚辰 紹興三十年 正隆五年 西夏
宋詔謚杭州天竺慈雲尊者。曰懺主禪慧法師。塔曰瑞光之塔(下竺碑刻)。辛巳 紹興三十一年 金世宗立改正隆六年曰大定元年 西夏
金辛巳年秋七月。金主亮遷都汴京。九月亮背盟伐宋。宋帝下詔親征。亮勇於誅殺。興兵構禍。是時豪傑並起。太名王友直濟南耿京。太行陳俊倡集義眾。契丹之裔耶律窩斡並興于沙漠。於是渤海一軍萬人叛亮。歸會寧府。立袖為帝(袖改名雍。太祖孫也。冀主宗輔之子)。十月庚朔。袖即皇帝位。改元大定。左丞相張浩自汴京錄袖赦文馳報亮。亮嘆曰。朕欲俟江南平后取一戎大定之義以紀元。是子乃先我乎。命取書一帙示之。乃預讖改元之事。十一月乙未諸將集兵萬餘人控弦直入亮寢帳中。左右親軍散走。諸將射帳中。矢下如雨。亮即崩。皇子光瑛留汴京。亦為眾所殺。袖追廢亮為海陵王。謚曰煬。后徒單氏為海陵夫人。袖更名雍都燕京。仁厚慈儉。在位二十九年。謂之小堯舜(金志)。壬午 紹興三十二年 大金 大定二年 西夏
金世宗雍正月。入都於燕。以父故名宗輔改曰宗堯。追諡尊曰懿宗。建大慶壽寺于燕都城北。詔玄冥禪師顗公主之。為開
【現代漢語翻譯】 現代漢語譯本 正隆三年，西夏為己卯年；紹興二十九年，正隆四年，西夏為庚辰年；紹興三十年，正隆五年，西夏。
宋朝下詔追諡杭州天竺慈雲尊者為『懺主禪慧法師』，塔名為『瑞光之塔』（下竺碑刻）。辛巳年，紹興三十一年，金世宗即位，改正隆六年為大定元年，西夏。
金朝辛巳年秋七月，金主完顏亮遷都汴京。九月，完顏亮背棄盟約攻打宋朝。宋朝皇帝下詔親自出征。完顏亮殘暴嗜殺，發動戰爭。當時，各地英雄紛紛起義，太名王友直在濟南，耿京，太行山的陳俊倡導聚集義軍。契丹人的後裔耶律窩斡也在沙漠興兵作亂。於是，渤海一軍一萬人背叛完顏亮，歸順會寧府，擁立完顏袖為帝（完顏袖改名完顏雍，是太祖完顏阿骨打的孫子，冀王完顏宗輔的兒子）。十月庚朔，完顏袖即皇帝位，改年號為大定。左丞相張浩從汴京帶著完顏袖的赦書飛奔向完顏亮報告。完顏亮嘆息說：『朕本想等平定江南之後，取『一戎大定』的含義來紀元，這小子竟然搶在我前面了！』命令手下取出一本書給他看，書上預言了他改元的事情。十一月乙未，眾將聚集兵馬一萬多人，拉弓搭箭直接衝入完顏亮寢帳中。完顏亮左右的親兵四散逃走。眾將向帳中射箭，箭如雨下。完顏亮當即斃命。皇子完顏光瑛留在汴京，也被眾人所殺。完顏袖追廢完顏亮為海陵王，謚號為煬。后徒單氏成為海陵夫人。完顏袖改名完顏雍，定都燕京。他仁厚慈儉，在位二十九年，被稱為小堯舜（金史）。壬午年，紹興三十二年，大金大定二年，西夏。
金世宗完顏雍正月，進入燕京。因為父親原名完顏宗輔，改名為完顏宗堯。追諡父親為懿宗。在燕京城北建造大慶壽寺，詔令玄冥禪師主持，為開
【English Translation】 English version In the third year of Zheng Long, the Western Xia year was Ji Mao; in the twenty-ninth year of Shao Xing, the fourth year of Zheng Long, the Western Xia year was Geng Chen; in the thirtieth year of Shao Xing, the fifth year of Zheng Long, Western Xia.
The Song Dynasty issued an edict posthumously honoring the Venerable Ci Yun of Tianzhu, Hangzhou, as 'Master Chan Hui, the Repentance Master,' and the pagoda was named 'Pagoda of Auspicious Light' (inscription on the Lower Tianzhu Stele). In the Xin Si year, the thirty-first year of Shao Xing, Emperor Shizong of Jin ascended the throne and changed the sixth year of Zheng Long to the first year of Da Ding, Western Xia.
In the seventh month of autumn in the Xin Si year of the Jin Dynasty, Wanyan Liang, the ruler of Jin, moved the capital to Bianjing. In the ninth month, Wanyan Liang broke the alliance and attacked the Song Dynasty. The emperor of the Song Dynasty issued an edict to personally lead the expedition. Wanyan Liang was brutal and warlike, initiating wars. At that time, heroes from all over rose up in rebellion. Wang Youzhi of Taiming was in Jinan, Geng Jing, and Chen Jun of Taihang Mountain advocated gathering righteous armies. Yelu Wowo, a descendant of the Khitans, also raised troops in the desert to create chaos. Thereupon, an army of 10,000 from Bohai betrayed Wanyan Liang and surrendered to Huining Prefecture, supporting Wanyan Xiu as emperor (Wanyan Xiu changed his name to Wanyan Yong, who was the grandson of Emperor Taizu Wanyan Aguda and the son of Prince Ji Wanyan Zongfu). In the tenth month, Geng Shuo, Wanyan Xiu ascended the throne and changed the reign title to Da Ding. The Left Prime Minister Zhang Hao rushed from Bianjing with Wanyan Xiu's amnesty edict to report to Wanyan Liang. Wanyan Liang sighed and said, 'I originally intended to wait until after pacifying Jiangnan to take the meaning of 'One Military Campaign to Establish Peace' to mark the era, but this boy has preempted me!' He ordered his subordinates to bring out a book for him to see, and the book predicted his changing the reign title. In the eleventh month, Yi Wei, the generals gathered more than 10,000 soldiers, drew their bows and arrows, and directly rushed into Wanyan Liang's sleeping tent. The personal soldiers around Wanyan Liang scattered and fled. The generals shot arrows into the tent, and the arrows fell like rain. Wanyan Liang died on the spot. Prince Wanyan Guangying, who remained in Bianjing, was also killed by the crowd. Wanyan Xiu posthumously demoted Wanyan Liang to Prince of Hailing, with the posthumous title of Yang. Later, the Tudan clan became the Lady of Hailing. Wanyan Xiu changed his name to Wanyan Yong and established the capital in Yanjing. He was benevolent, kind, frugal, and reigned for twenty-nine years, and was called a minor Yao and Shun (History of Jin). In the Ren Wu year, the thirty-second year of Shao Xing, the second year of Da Ding of the Great Jin, Western Xia.
In the first month of Emperor Shizong Wanyan Yong of Jin, he entered Yanjing. Because his father's original name was Wanyan Zongfu, he changed it to Wanyan Zongyao. He posthumously honored his father as Emperor Yizong. He built the Daqingshou Temple in the north of Yanjing City and ordered the Chan Master Xuanming to preside over it, for the opening of
山第一代。敕皇子燕王降香賜錢二萬緡沃田二十頃(金志寺記)。
宋二月。帝自建康回臨安府。六月詔太祖皇帝七世孫建王瑋賜名𦚉。立為皇太子。追封皇兄子稱為秀王。丙子。帝內禪皇太子即皇帝位。帝稱太上皇帝。居德壽宮。冬十月。淫雨敕內侍鄧從又賚香禱上竺觀世音菩薩。即日開霽。帝悅賜內府三品王供養以謝(曾覿寶王記)。
孝宗
諱𦚉。封建王。立為皇太子。年三十六歲受內禪即帝位。以十月二十二日為會慶節。銳意克復神州。會臣下有以內修勸帝者。乃以敷文德。求民瘼。勸農桑。修水利。明賞罰。惜名器。五日一朝太上皇。以極兩宮之奉。在位二十七年。禪位太子。自稱太上皇。壽六十八歲。
(宗錄) 隆興(二)乾道(九)淳熙(十六)。癸未 隆興元年 大金 大定三年 西夏
御贊觀世音菩薩 七月。帝御選德殿。制觀世音菩薩贊曰。觀音大士。以所謂普門示現神通力故。應跡于杭之天竺山。其來尚矣。朕每有禱祈。隨念感應。曰雨曰旸不愆晷刻。是有助於沖人者也。因為作贊曰。猗歟大士。本自圓通。示有言說。為世之宗。明照無二。等觀以慈。隨感即應。妙不可思(上竺石刻)。
宋詔蔣山大禪禪師了明住徑山。明生秀州陸氏。嗣大慧杲禪
【現代漢語翻譯】 現代漢語譯本： 山第一代。皇帝下令皇子燕王進香，賜錢二萬緡，沃田二十頃（見《金志寺記》）。
宋朝二月，皇帝從建康返回臨安府。六月，詔令太祖皇帝七世孫建王瑋賜名為𦚉（音zhèn）。立為皇太子，追封皇兄的兒子為秀王。丙子日，皇帝禪位給皇太子，皇太子即位為皇帝。皇帝自稱太上皇帝，居住在德壽宮。冬季十月，連日陰雨，皇帝命令內侍鄧從又帶著香去上竺寺祈禱觀世音菩薩。當天放晴，皇帝高興地賜給內府三品王供養，以表示感謝（見曾覿《寶王記》）。
孝宗
名諱𦚉（音zhèn），被封為建王。被立為皇太子。三十六歲時接受內禪即位為皇帝。以十月二十二日為會慶節。銳意要收復中原。當時有臣下用修身養性來勸諫皇帝，於是皇帝就致力於發揚文德，瞭解百姓疾苦，勸勉農桑，修繕水利，嚴明賞罰，珍惜名器。每五天去朝見太上皇一次，以盡對兩宮的奉養。在位二十七年，禪位給太子，自稱太上皇。享年六十八歲。
（《宗錄》）隆興（二年），乾道（九年），淳熙（十六年）。癸未年，隆興元年，金朝大定三年，西夏。
御贊觀世音菩薩。七月，皇帝在選德殿，撰寫觀世音菩薩贊說：『觀音大士，以其普門示現的神通力，應跡于杭州的天竺山，由來已久。朕每次有所祈禱，都能隨念感應。或雨或晴，都不會耽誤時辰。這對於朕來說是有幫助的。』因此作贊說：『啊，大士啊，本來就圓融通達，示現有言語，作為世人的宗師。光明照耀沒有分別，平等地以慈悲看待一切。隨著感應而立即應驗，真是妙不可思議啊！（見上竺石刻）』
宋朝皇帝下詔讓蔣山大禪禪師了明住持徑山。了明生於秀州陸氏，是（大慧杲禪師）的嗣法弟子。
【English Translation】 English version: The first generation of the mountain. The emperor ordered the imperial prince, the Prince of Yan, to offer incense and bestowed 20,000 strings of cash and 20 qing (a unit of area) of fertile land (from the Jin Zhi Temple Records).
In the second month of the Song Dynasty, the emperor returned to Lin'an Prefecture from Jiankang. In the sixth month, an edict was issued to grant the seventh-generation descendant of Emperor Taizu, Jian Wang (Prince of Jian) Wei, the name Zhao (𦚉). He was established as the Crown Prince, and the son of the emperor's elder brother was posthumously named Prince Xiu. On the day of Bingzi, the emperor abdicated the throne to the Crown Prince, who then ascended the throne as emperor. The emperor referred to himself as the Supreme Emperor and resided in the Deshou Palace. In the tenth month of winter, there was continuous rain, and the emperor ordered the eunuch Deng Cong to take incense and pray to Guanshiyin Bodhisattva at Shangzhu Temple. The weather cleared up that day, and the emperor was pleased and bestowed offerings from the inner treasury to Wang, a third-rank official, to express his gratitude (from Zeng Di's Bao Wang Ji).
Emperor Xiaozong
His personal name was Zhao (𦚉). He was enfeoffed as the Prince of Jian and later established as the Crown Prince. At the age of thirty-six, he received the abdication and ascended the throne. He designated the twenty-second day of the tenth month as the Huijing Festival. He was determined to recover the Central Plains. When ministers advised the emperor to focus on internal cultivation, he devoted himself to promoting literary virtue, understanding the people's hardships, encouraging agriculture and sericulture, repairing water conservancy, clarifying rewards and punishments, and cherishing official positions. He paid homage to the Supreme Emperor every five days to provide for both palaces. He reigned for twenty-seven years and abdicated the throne to the Crown Prince, referring to himself as the Supreme Emperor. He lived to the age of sixty-eight.
(Zong Lu) Longxing (2), Qiandao (9), Chunxi (16). Guiwei year, the first year of Longxing, the third year of Dading of the Jin Dynasty, and the Western Xia.
Imperial Eulogy to Guanshiyin Bodhisattva. In the seventh month, the emperor, in the Xuande Hall, composed an eulogy to Guanshiyin Bodhisattva, saying: 'The Great Bodhisattva Guanyin, with the power of universal manifestation, has appeared at Tianzhu Mountain in Hangzhou for a long time. Whenever I have prayers, I receive responses according to my thoughts. Whether it rains or shines, it is never delayed. This is helpful to me.' Therefore, he composed an eulogy, saying: 'Oh, Great Bodhisattva, originally perfect and all-knowing, manifesting in words, as the master of the world. Brightly illuminating without duality, equally viewing with compassion. Responding immediately to feelings, truly wonderful and inconceivable (from the Shangzhu Stone Inscription).'
The Song Emperor issued an edict for the Great Chan Master Liaoming of Jiangshan to reside at Jingshan. Liaoming was born into the Lu family of Xiuzhou and was a successor of Dahui Gao Chan.
師。楊和王重敬之。舍蘇州莊田。歲入二萬斛。徑山由是豐足增益(明禪師行業碑)。甲申 隆興二年 大金 大定四年 西夏 乙酉 乾道元年 大定五年 西夏 丙戌 乾道二年詔靈隱道昌住凈慈昌湖州人受業寶溪鹿苑寺普燈 大金 大定六年 西夏 丁亥 乾道三年 大定七年 西夏
宋春二月。帝幸上天竺。展敬觀世音菩薩。問住持若訥曰。何故歲修金光明懺。訥曰。大梵尊天是娑婆世界主。釋提桓因天帝中御三十三天。以臨下土。四鎮天王共誓護法護民。故佛為諸天說金光明三昧。此帝王盛世之典也。朝家香火故宜歲歲行之。帝悅擢訥右街僧錄賜錢二萬。即開山石晉僧道翊故居。建十六觀堂。敕翰林學士樓鑰作記按圖。亦建於禁中。次年四月八佛誕日。宣訥請五十僧。入內觀堂行護國金光明三昧。齋罷命訥說法。帝悅進左街僧錄。號慧光法師。僧賜帛各一疋。自是歲歲如來誕日例賜帛五十疋。付上天竺。遵修佛事。乾道六年十一月御書靈感觀音之寺靈感觀音寶殿十二大字。賜上天竺。昭揭山門。乾道九年正月七日。宣訥入對選德殿。午初引見賜坐。帝曰。歲元曾去齋菩薩。訥曰。已領聖恩。帝曰。光明懺科儀如何。訥曰。經中有理懺有事懺。理懺者。端坐究心。是以曰業障如霜露。皆從妄想生。端
坐念實相。慧日能消除。事懺者有五。謹自正心。誠意思惟大乘甚深空義。從善如流改過不吝。是修第一懺悔。孝事父母以先四海。是修第二懺悔。正法治世不枉人民。是修第三懺悔。於六齋日境內不殺。是修第四懺悔。深信因果心存因果。不忘靈山付囑。是修第五懺悔。不必剋期禮拜。但能行此五者。以事契理。是名第一義懺悔。帝大喜曰。甚有開發。帝曰。每日講甚經。訥曰。妙法蓮華經。帝曰。七卷經妙在何處。訥曰。為令眾生開示悟入佛之知見。不曾動著本體。點鐵成金。直指人心見性成佛。帝悅。奏未時。訥謝恩下殿。淳熙元年。帝給內帑錢二萬緡。付上天竺建藏殿。賜印福州經一藏。命皇太子書殿榜。曰法輪寶藏(普見上竺紀勝)。淳熙二年春三月。帝幸上竺。展敬觀世音菩薩。建護國金光明道場賜白雲堂印一顆。主管教門(靈隱直指堂印)。夏六月一日。宣訥入對內觀堂。帝曰。近看寶積經。其文何廣。訥曰。華嚴般若寶積涅槃皆為大機說法。文長義廣。帝曰。楞嚴深造淵微。何故說得如此好又說得如此瀾翻。訥曰。佛乃識達本源者也。從體起用。以無盡藏三昧。說默一如。中使奏未時。訥退。淳熙十一年。訥丐老進左右街都僧錄。退居竺山彌陀興福院。詔以嗣法高弟首座師覺補右街鑒義。繼席住持。
【現代漢語翻譯】 現代漢語譯本 端坐靜念實相。智慧之光能夠消除罪業。從事相上懺悔有五種方法。首先要端正自己的心念。真誠地思惟大乘甚深的空性之義。從善如流水般，改正過錯不吝惜。這是修習第一種懺悔。孝順父母，以此為先導遍及天下。這是修習第二種懺悔。用正法治理世事，不冤枉百姓。這是修習第三種懺悔。在六齋日期間，境內不殺生。這是修習第四種懺悔。深信因果，心中存有因果的觀念。不忘記靈山會上佛的囑託。這是修習第五種懺悔。不必限定日期進行禮拜。只要能夠實行這五種方法，以事相契合于真理，這就叫做第一義懺悔。 皇帝非常高興地說：『很有啓發。』皇帝問：『你每天講什麼經？』訥（Ne）[人名]回答說：『《妙法蓮華經》。』皇帝問：『這七卷經的妙處在哪裡？』訥（Ne）[人名]回答說：『爲了使眾生開示悟入佛的知見，不曾觸動本體，點鐵成金，直指人心，見性成佛。』皇帝很高興。奏報到未時，訥（Ne）[人名]謝恩後退下殿。淳熙元年，皇帝拿出內庫的錢二萬緡，交給上天竺寺建造藏殿，賜給在福州印製的經書一藏，命令皇太子書寫殿榜，題為『法輪寶藏』（普見《上竺紀勝》）。淳熙二年春三月，皇帝駕臨上天竺寺，恭敬地禮拜觀世音菩薩，建立護國金光明道場，賜給白雲堂印一顆，主管教門（靈隱直指堂印）。 夏季六月初一日，宣召訥（Ne）[人名]入對內觀堂。皇帝問：『最近看了《寶積經》，其文義為何如此廣博？』訥（Ne）[人名]回答說：『《華嚴經》、《般若經》、《寶積經》、《涅槃經》都是為大根器的人說法，文辭長，義理廣。』皇帝問：『《楞嚴經》深入精微，為何說得如此好，又說得如此波瀾壯闊？』訥（Ne）[人名]回答說：『佛是徹悟本源的人。從本體起用，以無盡藏三昧，說與默如一。』中使奏報到未時，訥（Ne）[人名]退下。淳熙十一年，訥（Ne）[人名]告老，請求擔任左右街都僧錄，退居竺山彌陀興福院。皇帝下詔，讓嗣法高弟首座師覺（Shijue）[人名]接替右街鑒義的職務，繼續主持寺院。
【English Translation】 English version Sitting in meditation, contemplating the true nature of reality. The sun of wisdom can eliminate karmic obstacles. There are five ways to repent through actions. First, one must rectify one's mind. Sincerely contemplate the profound meaning of emptiness in the Mahayana teachings. Embrace goodness like flowing water, and do not be stingy in correcting mistakes. This is cultivating the first repentance. Be filial to parents, taking this as a guide to extend to all under heaven. This is cultivating the second repentance. Govern the world with righteous laws, without unjustly treating the people. This is cultivating the third repentance. During the six fasting days, refrain from killing within the territory. This is cultivating the fourth repentance. Deeply believe in cause and effect, and keep the concept of cause and effect in mind. Do not forget the Buddha's entrustment at Vulture Peak (Lingshan). This is cultivating the fifth repentance. There is no need to set a specific date for prostrations and worship. As long as one can practice these five methods, aligning actions with truth, this is called the repentance of the highest meaning. The Emperor was very pleased and said, 'Very enlightening.' The Emperor asked, 'What scripture do you lecture on daily?' Ne (訥)[Name] replied, 'The 妙法蓮華經 (Miaofa Lianhua Jing) (The Wonderful Dharma Lotus Sutra).' The Emperor asked, 'What is the essence of these seven volumes of scripture?' Ne (訥)[Name] replied, 'To enable sentient beings to open, reveal, awaken, and enter the knowledge and vision of the Buddha, without ever touching the substance itself, turning iron into gold, directly pointing to the human mind, seeing one's nature and becoming a Buddha.' The Emperor was delighted. When it was time for the 未 (wei) hour, Ne (訥)[Name] thanked the Emperor and withdrew from the palace. In the first year of the Chunxi era, the Emperor gave 20,000 strings of cash from the imperial treasury to build a scripture hall at the Upper Tianzhu Temple, and bestowed a collection of scriptures printed in Fuzhou, ordering the Crown Prince to inscribe the name of the hall, calling it 'Dharma Wheel Treasury' (as seen in 上竺紀勝 (Shangzhu Jisheng)). In the third month of the second year of the Chunxi era, the Emperor visited the Upper Tianzhu Temple, respectfully paid homage to Avalokitesvara Bodhisattva, established a National Protection Golden Light Dharma Assembly, and bestowed a seal to Baiyun Hall, in charge of the teachings (Lingyin Zhizhi Hall seal). On the first day of the sixth month of summer, Ne (訥)[Name] was summoned to the Inner Observation Hall for an audience. The Emperor asked, 'Recently, I read the 寶積經 (Baoji Jing) (Ratnakuta Sutra). Why is its text so extensive?' Ne (訥)[Name] replied, 'The 華嚴經 (Huayan Jing) (Avatamsaka Sutra), 般若經 (Bore Jing) (Prajnaparamita Sutra), 寶積經 (Baoji Jing) (Ratnakuta Sutra), and 涅槃經 (Nirvana Jing) (Nirvana Sutra) are all teachings for those with great capacity, with lengthy texts and broad meanings.' The Emperor asked, 'The 楞嚴經 (Lengyan Jing) (Surangama Sutra) delves deeply into the subtle and profound. Why is it spoken of so well and so magnificently?' Ne (訥)[Name] replied, 'The Buddha is one who has thoroughly awakened to the source. From the substance arises function, using the Samadhi of inexhaustible treasure, speech and silence are one.' The eunuch announced that it was time for the 未 (wei) hour, and Ne (訥)[Name] withdrew. In the eleventh year of the Chunxi era, Ne (訥)[Name] requested to retire due to old age from the position of Chief Monk Registrar of the Left and Right Streets, and retired to the Amitabha Xingfu Monastery on Zhushan Mountain. The Emperor issued an edict, appointing his Dharma-inheriting senior disciple, the head seat Shijue (師覺)[Name], to succeed the position of Right Street Jianyi, continuing to preside over the monastery.
淳熙十六年宣覺入留內觀堂。七日講天臺圓頓止觀。光宗紹熙初。帝居重華宮。許訥肩輿出入。注金剛般若經進呈。光宗御製贊文。至紹熙二年十月一日。訥歸寂。世壽八十二歲。僧臘六十九夏。葬彌陀興福院。給事中宋之瑞作行業碑。嗣法諸弟子曰僧錄(師覺)。廣慧妙圭虛庵有宏．石澗從戒等。淳熙十四年十月二十二日。帝于內觀堂書般若心經一卷。至寧宗嘉定二年四月十日。申錫御寶賜上竺僧錄妙圭。參知政事樓鑰給事中鄒應跋后。藏於上竺(紀勝碑刻)。
四月十七日。明州延慶教寺法師草菴名道因入滅。壽七十八。夏六十一。自幼遊歷諸方。登明智照慧之堂。又入真歇了宏智覺無示諶之禪室。迴歸讀指要鈔。方大悟。初住延慶。拈香曰。三入禪室。五升講堂。始終親近八善知識。彼皆光明碩大有德有言者緣不在彼。如水投石。此一瓣香。敬為承嗣延慶第一世法智尊者。存則人亡則書。心不負人面無慚色。高宗紹興丙寅退居城南草菴。以生平所得道妙。著草菴錄十卷。其言文而真。江湖誦之(本傳)。戊子 乾道四年 大金 大定八年 西夏
金國十月一日。詔大慶壽寺顗禪師。于東京創清安禪寺。度僧五百員。作般瑟于叱會(金志)。
宋十二月初三日。明州延慶寺法師有朋坐清玉軒
【現代漢語翻譯】 現代漢語譯本：淳熙十六年，宣覺進入留內觀堂。七日內講授天臺圓頓止觀。光宗紹熙初年，皇帝居住在重華宮，允許訥乘坐肩輿自由出入。訥註釋《金剛般若經》進獻給皇帝，光宗親自撰寫贊文。紹熙二年十月一日，訥圓寂，世壽八十二歲，僧臘六十九年。安葬于彌陀興福院，給事中宋之瑞撰寫行業碑。繼承訥的佛法的弟子有僧錄(師覺)，廣慧妙圭，虛庵有宏，石澗從戒等。淳熙十四年十月二十二日，皇帝在內觀堂書寫《般若心經》一卷。至寧宗嘉定二年四月十日，申錫御寶賜予上竺(地名)僧錄妙圭，參知政事樓鑰、給事中鄒應在後面題跋。此經藏於上竺(紀勝碑刻)。 四月十七日，明州延慶教寺法師草菴道因入滅，享年七十八歲，僧臘六十一年。自幼遊歷各地，曾登上明智、照慧之堂，又進入真歇了宏、智覺無示諶的禪室。迴歸后閱讀《指要鈔》，才大徹大悟。最初住在延慶寺，拈香時說：『三次進入禪室，五次登上講堂，始終親近八位善知識。他們都是光明碩大、有德有言的人，但緣分不在他們那裡，如同水投向石頭。這一瓣香，敬獻給繼承延慶寺第一世法智尊者。活著的時候人來，去世后書留。心不負人，面無慚色。』高宗紹興丙寅年，退居城南草菴，用生平所得的道妙，著成《草菴錄》十卷，其言辭文雅而真切，在江湖上廣為傳誦(本傳)。戊子年，即乾道四年，相當於大金的大定八年，西夏。 金國十月一日，詔令大慶壽寺顗禪師在東京建立清安禪寺，度僧五百人，在般瑟于叱會(地名)舉行儀式(金志)。 宋十二月初三日，明州延慶寺法師有朋坐在清玉軒。
【English Translation】 English version: In the sixteenth year of Chunxi (1189), Xuanjue entered the Liunei Guantang (Meditation Hall). He lectured on the Tiantai Perfect and Sudden Cessation and Contemplation for seven days. In the early years of Shaoxi during the reign of Emperor Guangzong, the emperor resided in Chonghua Palace and permitted Ne to be carried in a shoulder-borne chair in and out of the palace freely. Ne annotated the 'Diamond Prajna Sutra' and presented it to the emperor, and Emperor Guangzong personally composed an encomium. On the first day of the tenth month of the second year of Shaoxi (1191), Ne passed away at the age of eighty-two, with sixty-nine years of monastic life. He was buried in the Amitabha Xingfu Monastery, and Song Zhirui, a court official, wrote an epitaph commemorating his deeds. His Dharma heirs included Senglu (Shi Jue), Guanghui Miaogui, Xuan Youhong, Shijian Congjie, and others. On the twenty-second day of the tenth month of the fourteenth year of Chunxi (1187), the emperor wrote a scroll of the 'Heart Sutra' in the Neiguan Hall. On the tenth day of the fourth month of the second year of Jiading during the reign of Emperor Ningzong (1209), Shen Xi presented the imperial seal to Senglu Miaogui of Shangzhu (place name), and the policy advisor Lou Yao and the court official Zou Ying wrote postscripts. This sutra is stored in Shangzhu (recorded in the Jishneg Stele). On the seventeenth day of the fourth month, Dharma Master Cao'an Daoyin of Yanqing Jiaosi Temple in Mingzhou passed away at the age of seventy-eight, with sixty-one years of monastic life. From a young age, he traveled to various places, ascended the halls of Mingzhi and Zhaohui, and entered the meditation chambers of Zhenxie Liaohong and Zhijue Wushi Chen. Upon returning, he read the 'Zhiyao Chao' and attained great enlightenment. Initially residing in Yanqing Temple, he offered incense and said, 'I have entered the meditation chamber three times and ascended the lecture hall five times, always closely associating with eight virtuous teachers. They were all luminous, great, virtuous, and eloquent individuals, but the affinity was not with them, like water thrown on stone. This incense petal is respectfully offered to the first generation Dharma Master Fazhi of Yanqing Temple. When alive, people come; when deceased, books remain. My heart does not betray others, and my face is without shame.' In the Bingyin year of Shaoxing during the reign of Emperor Gaozong (1146), he retired to Cao'an (thatched hermitage) south of the city, and using the profound principles he had gained throughout his life, he wrote the 'Cao'an Lu' in ten volumes. His words are elegant and sincere, widely recited in the Jianghu (world of wandering scholars and martial artists) (from his biography). The year Wuzi was the fourth year of Qiandao, equivalent to the eighth year of Dading of the Great Jin Dynasty, and the Xixia. On the first day of the tenth month of the Jin Dynasty, an edict was issued to Chan Master Yi of Daqingshou Temple to establish Qing'an Chan Temple in Tokyo, ordaining five hundred monks and holding a ceremony at Banseyu Chihui (place name) (from the Jin Zhi). On the third day of the twelfth month of the Song Dynasty, Dharma Master Youpeng of Yanqing Temple in Mingzhou sat in the Qingyu Xuan.
。一眾圍繞諷觀經。至真法身觀。朋寂然坐而逝(釋統僧傳)。己丑 乾道五年 大金 大定九年 西夏 庚寅 乾道六年 大定十年 西夏 乾祐元年
金國世宗真儀皇后出家為尼。建垂慶寺。度尼百人。賜田二百頃(金志)。
宋冬十月十五日。詔杭州皋亭山崇先顯孝禪院前住持禪師慧遠。住景德靈隱禪寺。次年二月二十三日。宣遠入對選德殿賜坐。帝曰。如何免得生死。慧遠對曰。不悟大乘道終不能免。帝曰。如何得悟。遠曰。本有之性。究之無不悟者。帝曰。悟后如何。遠曰。悟后始如脫體現前。了無毫髮可見之相。帝首肯之。帝曰。即心即佛如何。遠曰。目前無法。陛下喚甚麼作心。帝曰。如何是心。遠正身叉手立曰只這是。天顏大悅。乾道八年春正月二十八日。車駕幸靈隱寺。秋八月七日宣上竺徑山靈隱僧道三教集內觀堂。齋既罷。宣遠入東閣賜坐。帝曰。有一二事欲問卿。前日睡夢中。忽聞鐘聲遂覺。不知夢與覺是如何。遠曰。陛下問夢耶問覺耶。若問覺而今正是寐語。若問夢夢覺無殊。教誰分別。夢即是幻。知幻即離。離幻即覺。覺心不動。故曰若能轉物即同如來。帝曰。夢幻既非。鐘聲從甚處起。遠曰。從陛下問處起。帝復問。前日在此閣靜坐。忽然思得不與萬法為侶。有個見處。
【現代漢語翻譯】 現代漢語譯本 一群人圍繞著諷誦《觀經》。至真法身觀。朋友寂然坐化而逝（出自《釋統僧傳》）。 己丑年，南宋乾道五年，金國大定九年，西夏乾祐年。 庚寅年，南宋乾道六年，金國大定十年，西夏乾祐元年。 金國世宗真儀皇后出家為尼，建造垂慶寺，度化尼姑百人，賜予田地二百頃（出自《金志》）。 南宋冬季十月十五日，皇帝下詔讓杭州皋亭山崇先顯孝禪院的前住持禪師慧遠，去住持景德靈隱禪寺。次年二月二十三日，宣慧遠入選德殿覲見，賜予座位。皇帝問道：『如何才能免除生死？』慧遠回答說：『不領悟大乘佛法，終究不能免除生死。』皇帝問道：『如何才能領悟？』慧遠說：『本有的自性，探究它沒有不領悟的。』皇帝問道：『領悟之後如何？』慧遠說：『領悟之後才像是脫去束縛，顯露出本來的面目，了無絲毫可以執著的表象。』皇帝點頭讚許。 皇帝問道：『即心即佛，該如何理解？』慧遠回答說：『眼前沒有其他什麼法，陛下您把什麼叫做心呢？』皇帝問道：『什麼是心？』慧遠端正身體，合掌站立說：『就是這個。』皇帝非常高興。乾道八年春季正月二十八日，皇帝的車駕來到靈隱寺。秋季八月七日，宣上竺寺、徑山寺、靈隱寺的僧人、道士三教人士聚集在內觀堂。齋飯完畢后，宣慧遠進入東閣，賜予座位。皇帝說：『有一兩件事想要問你。前些日子在睡夢中，忽然聽到鐘聲就醒了，不知道夢與醒是如何區分的？』慧遠說：『陛下是問夢呢，還是問醒呢？如果問醒，那麼現在正是說夢話。如果問夢，夢與醒並沒有什麼不同，教誰去分別呢？夢就是虛幻，知道是虛幻就離開了它，離開虛幻就是覺悟。覺悟之心不動搖。所以說，如果能夠轉化外物，就等同於如來。』皇帝問道：『夢幻既然是虛假的，鐘聲從什麼地方響起？』慧遠說：『從陛下發問的地方響起。』 皇帝又問：『前些日子在這個閣中**，忽然想到不與萬法為伴侶，有個自己的見解。』
【English Translation】 English version A crowd gathered around, chanting the Contemplation Sutra. Contemplation of the perfectly true Dharma body. A friend passed away peacefully in meditation (from Biographies of Eminent Monks). The year Jichou, the 5th year of Qiandao of the Southern Song Dynasty, the 9th year of Dading of the Jin Dynasty, the Qianyou year of the Western Xia Dynasty. The year Gengyin, the 6th year of Qiandao of the Southern Song Dynasty, the 10th year of Dading of the Jin Dynasty, the 1st year of Qianyou of the Western Xia Dynasty. Empress Zhenyi of Emperor Shizong of the Jin Dynasty became a nun, built the Chuqing Temple, ordained a hundred nuns, and was granted two hundred qing of land (from Annals of Jin). On the fifteenth day of the tenth month in winter of the Song Dynasty, an imperial edict ordered the former abbot of Chongxian Xianxiao Chan Monastery on Gaoting Mountain in Hangzhou, Chan Master Huiyuan (Huiyuan: Name of the Chan Master), to reside at Jingde Lingyin Chan Monastery. On the twenty-third day of the second month of the following year, Huiyuan was summoned to the Xuande Hall for an audience and granted a seat. The Emperor asked, 'How can one escape birth and death?' Huiyuan replied, 'Without realizing the Great Vehicle (Mahayana) path, one cannot ultimately escape.' The Emperor asked, 'How can one attain realization?' Huiyuan said, 'The inherent nature, if thoroughly investigated, will inevitably lead to realization.' The Emperor asked, 'What is it like after realization?' Huiyuan said, 'After realization, it is like shedding constraints and revealing the true face, without a trace of perceptible phenomena to cling to.' The Emperor nodded in approval. The Emperor asked, 'What about 'mind is Buddha'?' Huiyuan replied, 'There is no other Dharma (phenomenon) before you. What does Your Majesty call 'mind'?' The Emperor asked, 'What is mind?' Huiyuan straightened his body, clasped his hands, and stood up, saying, 'It is just this.' The Emperor was greatly pleased. On the twenty-eighth day of the first month in the spring of the eighth year of Qiandao, the Emperor's carriage visited Lingyin Temple. On the seventh day of the eighth month in autumn, monks and Taoists from Shangzhu Temple, Jingshan Temple, and Lingyin Temple, representing the three teachings, were summoned to gather in the Inner Contemplation Hall. After the vegetarian meal, Huiyuan was summoned to the East Pavilion and granted a seat. The Emperor said, 'There are one or two things I wish to ask you. A few days ago, in a dream, I suddenly heard the sound of a bell and woke up. I don't know how to distinguish between dream and wakefulness?' Huiyuan said, 'Does Your Majesty ask about dream or wakefulness? If you ask about wakefulness, then this is currently sleep-talking. If you ask about dream, dream and wakefulness are not different; who is there to distinguish them? Dream is illusion. Knowing it is illusion, one leaves it. Leaving illusion is awakening. The awakened mind is unmoving. Therefore, it is said, 'If one can transform objects, one is the same as the Tathagata (Thus Come One, Buddha)'.' The Emperor asked, 'Since dreams and illusions are unreal, where does the sound of the bell come from?' Huiyuan said, 'It comes from where Your Majesty asks.' The Emperor further asked, 'A few days ago, in this pavilion**, I suddenly thought of not associating with the myriad dharmas (phenomena), and had my own insight.'
遠曰。愿聞聖訓。帝曰。四海不為多。遠曰。一口吸盡西江水又如何。帝曰。亦未曾欠闕。遠曰。才涉思惟便成剩法。正使如斫輪如閃電了無干涉。何以故。法無二法。見無二見。心無別心。天無二日。帝首肯久之。冬十月三十日。詔景德靈隱寺佛海大師慧遠。特改賜佛海禪師。淳熙元年五月三十日。宣遠入對。帝曰。古宗師坐脫立亡今世有誰。遠曰。徽宗皇帝朝改僧為德士。詔下日建州有崇寧長老。集眾升座曰。木簡拈來。坐具放下。雲散水流去。寂然天地空。便安坐而去。紹興二十七年。南劍州西巖寺宗回。因官以茶園事招拾。登座說偈曰。官府追呼不暫停。何如長往事分明。從前有個無生曲。且喜今朝調已成。言訖安坐而去。又圓悟住昭覺時有五百眾。第一座名道祖。一日為眾入室既畢。復有僧問曰。生死到來如何迴避。祖即屹然而去。圓悟亟至其所。連喚祖首座。遂開眼。圓悟曰。抖擻精神透關去。祖點頭便行。此皆今世坐脫立亡者。帝嘉嘆久之。御侍皆相顧(遠禪師奏對錄)淳熙三年春正月十五日。遠入寂。壽七十四歲。臘五十九夏。葬靈隱之西山。參政周必大銘其塔。語錄三卷。左相虞允文序之。二月二十九日。詔臺州報恩光孝寺德光。繼遠席住靈隱。冬十一月入對選德殿。淳熙五年。特賜光號佛照禪師
【現代漢語翻譯】 現代漢語譯本 遠禪師問道：『希望聆聽聖上的教誨。』皇帝說：『四海也不算多。』遠禪師又問：『一口吸盡西江水又如何呢？』皇帝說：『也未曾有所欠缺。』遠禪師說：『才稍微涉及思慮，就成了多餘的佛法。真正應該像用刀砍木輪，像閃電一樣，了無牽涉。』為什麼呢？佛法沒有兩種佛法，見解沒有兩種見解，心沒有別的心，天沒有兩個太陽。』皇帝聽后，點頭讚許了很久。 淳熙元年五月三十日，皇帝宣召慧遠禪師入宮對答。皇帝問：『古代宗師坐脫立亡，當今世上還有誰能做到？』遠禪師回答：『宋徽宗皇帝時期，曾下詔將僧人改為德士。詔令下達之日，建州有位崇寧長老，召集大眾升座說法，說：『拿起木簡，放下坐具，雲散水流去，寂然天地空。』說完便安然坐化而去。紹興二十七年，南劍州西巖寺的宗回，因為官府以茶園之事相招，於是登座說偈：『官府追呼不暫停，何如長往事分明。從前有個無生曲，且喜今朝調已成。』說完便安然坐化而去。還有圓悟禪師住在昭覺寺時，有五百僧眾，第一座名叫道祖。一日，道祖為大眾入室說法完畢，有僧人問：『生死到來如何迴避？』道祖立刻屹然而逝。圓悟禪師急忙趕到他那裡，連聲呼喚道祖首座，道祖於是睜開眼睛。圓悟禪師說：『抖擻精神，透關而去！』道祖點頭便逝去了。這些都是當今世上坐脫立亡的人。』皇帝聽后，嘉許讚歎了很久，侍從們都互相看著。 （遠禪師奏對錄）淳熙三年春正月十五日，慧遠禪師圓寂，享年七十四歲，僧臘五十九年。葬于靈隱寺的西山，參政周必大為他撰寫了塔銘，留有語錄三卷，左相虞允文為之作序。二月二十九日，皇帝下詔臺州報恩光孝寺的德光禪師，接替慧遠禪師住持靈隱寺。淳熙五年冬十一月，德光禪師入宮選德殿對答，皇帝特賜德光禪師法號佛照禪師。
【English Translation】 English version Yuan asked, 'I wish to hear the sacred teachings.' The Emperor said, 'The four seas are not too much.' Yuan then asked, 'What if one gulp could drain the West River?' The Emperor replied, 'There would still be no deficiency.' Yuan said, 'As soon as thought is involved, it becomes superfluous Dharma. Truly, it should be like chopping a wheel, like lightning, with no involvement whatsoever.' Why? Because Dharma has no two Dharmas, views have no two views, the mind has no other mind, and the sky has no two suns.' The Emperor nodded in agreement for a long time. On the thirtieth day of the fifth month of the Chunxi era, the Emperor summoned Chan Master Huiyuan (Huiyuan: Wisdom Far) of Fohai (Fohai: Buddha Sea) Temple in Jingde Lingyin (Jingde Lingyin: Jingde Spiritual Retreat) Temple for an audience. The Emperor asked, 'In ancient times, masters could sit and pass away or stand and pass away. Who in this world can still do that?' Yuan replied, 'During the reign of Emperor Huizong (Huizong: Illustrious Ancestor) of the Song Dynasty, an edict was issued to change monks into virtuous scholars. On the day the edict was issued, Elder Chongning (Chongning: Esteemed Peace) in Jianzhou (Jianzhou: Jian Prefecture) gathered the assembly and ascended the seat, saying, 'Pick up the wooden slip, put down the seat cushion, the clouds disperse and the water flows away, the world is silent and empty.' Then he sat peacefully and passed away. In the twenty-seventh year of the Shaoxing (Shaoxing: Continuing Prosperity) era, Zonghui (Zonghui: Lineage Return) of Xiyan (Xiyan: West Cliff) Temple in Nanjianzhou (Nanjianzhou: South Jian Prefecture), due to the government summoning him regarding a tea garden matter, ascended the seat and said in a verse, 'The government's summons does not cease, how can one go away clearly? There was once a song of no birth, and today, happily, the tune is complete.' After speaking, he sat peacefully and passed away. Also, when Yuanwu (Yuanwu: Perfect Enlightenment) resided at Zhao Jue (Zhao Jue: Manifest Awakening) Temple, there were five hundred monks. The first seat was named Daozu (Daozu: Ancestor of the Way). One day, after Daozu had finished entering the room for the assembly, a monk asked, 'When birth and death arrive, how can one avoid them?' Daozu immediately passed away standing upright. Yuanwu quickly went to his place and repeatedly called out, 'Head Seat Daozu!' Daozu then opened his eyes. Yuanwu said, 'Shake off your spirit and pass through the barrier!' Daozu nodded and then departed. These are all people in this world who can sit and pass away or stand and pass away.' The Emperor praised and admired this for a long time, and the attendants all looked at each other. (Record of Chan Master Yuan's Responses) On the fifteenth day of the first month of the spring of the third year of the Chunxi era, Yuan passed away, at the age of seventy-four, with fifty-nine years as a monk. He was buried in the western mountains of Lingyin Temple. Zhou Bida (Zhou Bida: Zhou Must Be Great), a participating counselor, wrote his pagoda inscription, and he left behind three volumes of recorded sayings, with a preface by Yu Yunwen (Yu Yunwen: Yu Allowed Literature), the Left Prime Minister. On the twenty-ninth day of the second month, the Emperor issued an edict for Deguan (Deguan: Virtue Light) of Bao'en Guangxiao (Bao'en Guangxiao: Repaying Kindness and Broad Filial Piety) Temple in Taizhou (Taizhou: Terrace Prefecture) to succeed Yuan as abbot of Lingyin Temple. In the winter of the eleventh month of the fifth year of the Chunxi era, Deguan entered the Xuande (Xuande: Selecting Virtue) Hall for an audience. In the fifth year of the Chunxi era, the Emperor specially bestowed upon Deguan the title of Chan Master Fozhao (Fozhao: Buddha Illumination).
。淳熙七年六月五日。詔光住明州阿育王山廣利寺。至光宗紹熙四年正月二十六日。詔光住臨安府徑山興聖萬壽寺。寧宗嘉泰三年入寂。光生臨江軍彭氏。嗣大慧杲禪師(五燈會元)佛海禪師名慧遠。生眉山彭氏。年十三從藥師院宗辯為僧。遊山聽習。會圓悟復領昭覺。遠依之。圓悟普說。舉龐居士問馬祖。不與萬法為侶者是甚麼人。馬祖曰。待汝一口吸盡西江水。即向汝道。聞之大悟。東下由虎丘。奉詔住皋亭山崇先。屢遷名剎。稟法嗣佛果圓悟勤禪師(普燈錄)。辛卯 乾道七年正月二十日雲門下八世凈慈禪師道昌入寂 大金 大定十一年 西夏 乾祐二年
宋四月庚戌。帝聽朝謂左右曰。太祖皇帝問趙普曰。天下何者最大。普曰道理最大。朕常三復斯言。祖宗每事必問道理。焉得不治(中興事鑒)。壬辰 乾道八年 大定十二年 西夏 癸巳 乾道九年 大定十三年 西夏
觀世音菩薩應夢緣起 宋正月七日。宣上天竺左街僧錄慧光法師若訥。入對選德殿。帝曰。上竺起因今得幾時。訥曰。起自石晉天福四年。僧道翊者庵山中。夜每見前山發大光明。尋之有異木。起取而刻為聖像。夢神人曰。明日有洛陽僧來。宜從之求舍利。果得舍利三顆。置菩薩頂髻中。太祖開寶間。吳越忠懿王錢俶。夢白
【現代漢語翻譯】 現代漢語譯本：淳熙七年六月初五，皇帝下詔讓慧光禪師住持明州阿育王山廣利寺。到光宗紹熙四年正月二十六日，又下詔讓慧光禪師住持臨安府徑山興聖萬壽寺。寧宗嘉泰三年圓寂。慧光禪師是臨江軍彭氏人。繼承了大慧杲禪師的法脈（出自《五燈會元》）。佛海禪師，法名慧遠，是眉山彭氏人。十三歲時跟隨藥師院的宗辯出家為僧。遊歷山林，聽聞佛法。適逢圓悟禪師再次主持昭覺寺，慧遠禪師便依止他。圓悟禪師開示時，引用龐居士問馬祖：『不與萬法為侶者是什麼人？』馬祖回答說：『等你一口吸盡西江水，我就告訴你。』慧遠禪師聽后大悟。之後東行，經過虎丘，奉詔住持皋亭山崇先寺，屢次遷往名剎。他繼承了佛果圓悟勤禪師的法脈（出自《普燈錄》）。辛卯年，乾道七年正月二十日，雲門宗下第八世凈慈禪師道昌圓寂。金朝為大定十一年，西夏為乾祐二年。 宋朝四月庚戌日，皇帝臨朝聽政，對左右侍從說：『太祖皇帝問趙普說：『天下什麼最大？』趙普回答說：『道理最大。』我常常反覆思考這句話。祖宗每件事都遵循道理，怎麼會治理不好國家呢？』（出自《中興事鑒》）。壬辰年為乾道八年，金朝為大定十二年，西夏年份未給出。癸巳年為乾道九年，金朝為大定十三年，西夏年份未給出。 觀世音菩薩應夢緣起：宋朝正月七日，宣召上天竺左街僧錄慧光法師若訥入對選德殿。皇帝問道：『上天竺寺的緣起至今有多少年了？』若訥回答說：『起于石晉天福四年。僧人道翊在山中修行，夜晚經常看見前山發出大光明。尋找后發現一棵奇異的樹木，便取來雕刻成觀世音菩薩聖像。夢中有神人說：『明日有洛陽僧人來，應該向他求取捨利。』果然得到舍利三顆，放置在菩薩頂髻中。太祖開寶年間，吳越忠懿王錢俶夢見白
【English Translation】 English version: On the fifth day of the sixth month of the Chunxi seventh year, Emperor Zhao Guang (慧光) to reside at Guangli Temple (廣利寺) on Mount Ashoka (阿育王山) in Mingzhou (明州). On the twenty-sixth day of the first month of the Shaoxi fourth year of Emperor Guangzong, Zhao Guang was ordered to reside at Xingsheng Wanshou Temple (興聖萬壽寺) on Mount Jing (徑山) in Lin'an Prefecture (臨安府). Zhao Guang passed away in the third year of Jiatai during the reign of Emperor Ningzong. Zhao Guang was born into the Peng family of Linjiang Army (臨江軍). He succeeded the Dharma lineage of Chan Master Dahui Gao (大慧杲) (from 'Wudeng Huiyuan' (五燈會元)). Chan Master Fohai (佛海), named Huiyuan (慧遠), was born into the Peng family of Meishan (眉山). At the age of thirteen, he became a monk under Zongbian (宗辯) of Yaoshi Temple (藥師院). He traveled through the mountains, listening and learning. When Yuanwu (圓悟) resumed leadership of Zhaojue Temple (昭覺寺), Huiyuan relied on him. Yuanwu gave a general discourse, citing Layman Pang (龐居士)'s question to Mazu (馬祖): 'Who is it that is not a companion to the myriad dharmas?' Mazu replied, 'When you have swallowed the entire West River (西江) in one gulp, I will tell you.' Upon hearing this, Huiyuan had a great awakening. He then traveled east, passing through Tiger Hill (虎丘), and was ordered to reside at Chongxian Temple (崇先寺) on Gaoting Mountain (皋亭山), repeatedly moving to famous temples. He inherited the Dharma lineage of Chan Master Foguo Yuanwu Qin (佛果圓悟勤) (from 'Pudeng Lu' (普燈錄)). In the Xinmao year, on the twentieth day of the first month of the seventh year of Qiandao, Chan Master Daochang (道昌) of Jingci Temple (凈慈禪師), the eighth generation of the Yunmen School (雲門宗), passed away. The Jin Dynasty was in its eleventh year of Dading, and the Western Xia was in its second year of Qianyou. On the Gengxu day of the fourth month of the Song Dynasty, the Emperor listened to the court and said to his attendants, 'Emperor Taizu (太祖) asked Zhao Pu (趙普), 'What is the greatest thing in the world?' Zhao Pu replied, 'Reason (道理) is the greatest.' I often reflect on these words. The ancestors always asked about reason in everything they did. How could the country not be well-governed?' (from 'Zhongxing Shijian' (中興事鑒)). The Renchen year was the eighth year of Qiandao, the twelfth year of Dading in the Jin Dynasty, and the year for Western Xia was not given. The Guisi year was the ninth year of Qiandao, the thirteenth year of Dading in the Jin Dynasty, and the year for Western Xia was not given. The Origin of Avalokitesvara Bodhisattva's (觀世音菩薩) Response in Dreams: On the seventh day of the first month of the Song Dynasty, the monk registrar Huiguang (慧光) Ruone (若訥) of Zuo Street (左街) of Upper Tianzhu Temple (上天竺) was summoned to the Xuande Hall (選德殿) for an audience. The Emperor asked, 'How many years has it been since the founding of Upper Tianzhu Temple?' Ruone replied, 'It began in the fourth year of Tianfu during the Later Jin Dynasty. The monk Daoyi (道翊) practiced in the mountains and often saw great light emanating from the front mountain at night. Upon searching, he found a strange tree, which he took and carved into a sacred image of Avalokitesvara Bodhisattva. A divine being said in a dream, 'Tomorrow, a monk from Luoyang (洛陽) will come. You should ask him for sarira (舍利).' Indeed, he obtained three sarira, which he placed in the Bodhisattva's topknot. During the Kaibao era of Emperor Taizu, Qian Chu (錢俶), the King Zhongyi (忠懿王) of Wuyue (吳越), dreamed of a white
衣天人曰。吾居處甚陋。覺而詢其實。為廣其殿宇。名天竺看經院。英宗治平間。沈文通蔡襄繼守杭州。具奏始末。宰相曾公亮敷陳之。賜額靈感觀音院。今蒙陛下宸翰。改院為寺。乃成大剎(慧光奏對錄)。感山紀談曰。蜀僧祖秀。字紫芝。蚤以文鳴士大夫間。慕嵩明教之風。著歐陽文忠公外傳。蘇養直庠為序冠其首。略曰。君子以佛之教不見證於堯舜禹湯之世。而孔子孟軻之後。歷代先儒雖當國不少禁。聽其橫流㝢內。古今持此論者有矣。獨秀公以謂。堯之丹朱不足以授政而禪舜。舜亦憂商均而禪禹。至湯武革命。斯教之所始。使孔子行事。亦何以異此。由堯迄武王。佛未誕生有以也。成康既沒。佛於是顯跡。然而未被中國。以俟聖人生於魯集大成於古帝王之教也。甚矣聖人困於魯衛陳宋。欲居九夷乘桴浮海。當是時以外數萬里之教加於中國。天子諸侯疇聽之哉。佛之法不茍傳。非顯宗(後漢明帝)感而求諸遠。恐未能速應耳。此皆秀公京師之書。其駭古震今之論。溢數萬言。秀又贊東坡像曰。漢之司馬楊王。唐之太白子昂。是五君子者皆生乎蜀郡。未若夫子而有耿光。夫子之詩抗衡者其唯子美。夫子之文並軫者其唯子長。賦亦賢于屈賈。字乃健于鐘王。此夫子之絕技蓋至道之秕糠。夫子之道是為后稷伊尹。可以
【現代漢語翻譯】 衣天人說：『我居住的地方非常簡陋。』醒悟后詢問事情的真實情況，於是擴建了殿宇，命名為天竺看經院。英宗治平年間，沈文通、蔡襄相繼擔任杭州的太守，詳細上奏了事情的始末。宰相曾公亮陳述此事，朝廷賜額『靈感觀音院』。如今蒙受陛下親筆御書，將院改為寺，於是成為一座大寺廟（慧光奏對錄）。 《感山紀談》記載：蜀地僧人祖秀，字紫芝，早年就以文章聞名于士大夫之間。他仰慕嵩明教的風格，撰寫了《歐陽文忠公外傳》。蘇養直為之作序，放在書的首篇，大略是說：『君子認為佛教的教義沒有在堯舜禹湯的時代得到驗證，而孔子孟軻之後，歷代先儒雖然當權，但並沒有禁止佛教，聽任它在天下氾濫。古往今來持有這種論點的人很多。』只有祖秀公認為：『堯認為丹朱不能勝任治理國家而禪讓給舜，舜也擔憂商均而禪讓給禹，以至於商湯、周武王的革命，都是佛教教義的開端。如果孔子行事，又有什麼不同呢？從堯到周武王，佛教還沒有誕生，這是有原因的。成王、康王去世后，佛教才開始顯現軌跡，然而還沒有傳到中國，這是爲了等待聖人出生在魯國，集古代帝王的教義之大成。』聖人困於魯國、衛國、陳國、宋國，想要居住在九夷，乘坐木筏漂浮到海上。在那個時候，將數萬里之外的教義加於中國，天子諸侯誰會聽從呢？佛教的教法不隨便傳播，如果不是漢明帝（後漢明帝）感動而到遠方去求取，恐怕不能這麼快得到迴應。』這些都是祖秀公在京城寫的書，他那些驚世駭俗的言論，有數萬字。祖秀又讚頌東坡（蘇軾）的畫像說：『漢代的司馬相如、揚雄、王褒，唐代的李白、盧照鄰，這五位君子都出生在蜀郡，但都不如蘇軾那樣光彩照人。蘇軾的詩歌，能與之抗衡的只有杜甫。蘇軾的文章，能與之並駕齊驅的只有司馬遷。他的賦也勝過屈原、賈誼，他的書法也勝過鐘繇、王羲之。這些蘇軾的絕技，不過是至道的糟粕。蘇軾的道，就是后稷、伊尹之道，可以……』
【English Translation】 Yi Tianren said, 'My dwelling place is very humble.' Awakening and inquiring into the truth of the matter, he expanded the palace and named it Tianzhu Sutra Reading Courtyard. During the Zhiping reign of Emperor Yingzong, Shen Wentong and Cai Xiang successively served as prefects of Hangzhou, and they submitted detailed reports on the beginning and end of the matter. Chancellor Zeng Gongliang presented the matter, and the court bestowed the name 'Linggan Guanyin Courtyard'. Now, receiving His Majesty's own handwriting, the courtyard is changed to a temple, thus becoming a great temple (Hui Guang's recorded replies). 《Ganshan Jitan》 records: The Shu monk Zu Xiu, styled Zizhi, was famous among the literati for his writings at an early age. He admired the style of Song Mingjiao and wrote 'The Unofficial Biography of Ouyang Wenzhong'. Su Yangzhi wrote a preface for it, placing it at the beginning of the book, roughly saying: 'Gentlemen believe that the teachings of Buddhism were not verified in the times of Yao, Shun, Yu, and Tang, and after Confucius and Mencius, although the Confucian scholars of past dynasties were in power, they did not prohibit Buddhism, allowing it to flood the world. There have been many people throughout history who hold this view.' Only Zu Xiu Gong believed: 'Yao thought that Danzhu was not competent to govern the country and abdicated to Shun, and Shun also worried about Shangjun and abdicated to Yu, so that the revolutions of Shang Tang and Zhou Wu were the beginning of Buddhist teachings. If Confucius had acted, what would be different? From Yao to Zhou Wu, Buddhism had not yet been born, and there was a reason for this. After the deaths of King Cheng and King Kang, Buddhism began to manifest traces, but it had not yet spread to China, and this was to wait for a sage to be born in the state of Lu, to gather the great achievements of the ancient emperors' teachings.' The sage was trapped in the states of Lu, Wei, Chen, and Song, wanting to live in the Nine Yi, riding a raft to float on the sea. At that time, adding the teachings from tens of thousands of miles away to China, who among the Son of Heaven and the feudal lords would listen? The Buddhist Dharma is not casually transmitted, if it were not for Emperor Ming of the Later Han Dynasty (Hou Han Mingdi) being moved and seeking it from afar, I am afraid it could not have been responded to so quickly.' These are all books written by Zu Xiu Gong in the capital, and his shocking words number in the tens of thousands. Zu Xiu also praised the portrait of Dongpo (Su Shi), saying: 'Sima Xiangru, Yang Xiong, and Wang Bao of the Han Dynasty, Li Bai and Lu Zhaolin of the Tang Dynasty, these five gentlemen were all born in the Shu region, but none of them were as radiant as Su Shi. Su Shi's poems, the only one who can compete with him is Du Fu. Su Shi's articles, the only one who can match him is Sima Qian. His fu is also better than Qu Yuan and Jia Yi, and his calligraphy is also better than Zhong Yao and Wang Xizhi. These superb skills of Su Shi are just the dregs of the ultimate Dao. Su Shi's Dao is the Dao of Hou Ji and Yi Yin, and can...'
致其君于堯湯時議將加之以鈇鉞。而夫子尤諷于興章。海表之遷如歸故鄉。信蜀郡之五杰者。莫得窺夫子之垣墻。秀至是癸巳年歸老蜀山焉(瑩仲溫文集)。甲午 淳熙元年 大金 大定十四年 西夏
宋淑妃陳氏建功德院于杭州南山。賜額曰寧親廣福(陳寺碑刻)。四月八日。詔溫州雁蕩山靈峰寺禪師中仁入對選德殿。奏答稱旨。仁于徽宗宣和間慶基殿賜牒落髮。往來譯院。諦窮經論。后得法于圓悟勤禪師(普燈錄)。乙未 淳熙二年 大金 大定十五年 西夏 丙申 淳熙三年 大定十六年 西夏 丁酉 淳熙四年 大定十七年 西夏
九世同居 金國鄭州尹泌九世同居。三月詔免賦役三年。御書曰。敕賜旌表孝義尹氏之家(金志)。戊戌 淳熙五年 大金 大定十八年 西夏 己亥 淳熙六年 大金 大定十九年 西夏 庚子 淳熙七年 大定二十年 西夏
金國正月。敕建仰山棲隱禪寺于燕京之西山。詔玄冥禪師顗公開山。賜田設會萬人(碑刻)宋秋召明州雪竇寺禪師寶印。入對選德殿。帝曰。三教聖人本同這個道理。印對曰。譬如虛空東西南北初無二也。帝曰。但聖人所立門戶不同。孔子以中庸設教耳。印曰非中庸何以安立世間。故法華曰。治世語言資生業等。皆與實相不相違背
【現代漢語翻譯】 現代漢語譯本： 至於他輔佐君主，就像堯和湯的時代一樣，有人議論要對他施以刑罰。而先生您尤其勸諫要發揚善政。被流放到遙遠的地方，卻像回到故鄉一樣。相信蜀郡的五位傑出人物，都無法窺探到先生您的學識境界。我（秀）在癸巳年回到蜀山養老。（瑩仲溫文集） 甲午年，南宋淳熙元年，金國大定十四年，西夏。 宋淑妃陳氏在杭州南山建造功德院，賜名為寧親廣福。（陳寺碑刻） 四月八日，皇帝下詔讓溫州雁蕩山靈峰寺的禪師中仁入宮在選德殿覲見。中仁的奏答讓皇帝非常滿意。中仁在徽宗宣和年間，在慶基殿被賜予度牒剃度出家，往來於譯經院，深入研究經論。後來在圓悟勤禪師處得法。（普燈錄） 乙未年，淳熙二年，金國大定十五年，西夏。 丙申年，淳熙三年，大定十六年，西夏。 丁酉年，淳熙四年，大定十七年，西夏。 九世同居：金國鄭州尹泌家九世同居。三月，皇帝下詔免除其賦稅徭役三年，並御筆親書：『敕賜旌表孝義尹氏之家』。（金志） 戊戌年，淳熙五年，大金大定十八年，西夏。 己亥年，淳熙六年，大金大定十九年，西夏。 庚子年，淳熙七年，大定二十年，西夏。 金國正月，下令在燕京西山建造仰山棲隱禪寺，詔令玄冥禪師顗公主持開山。賜予田地，設定萬人齋會。（碑刻） 南宋秋季，皇帝召見明州雪竇寺的禪師寶印，入宮在選德殿覲見。皇帝說：『儒釋道三教的聖人，其根本道理是相同的。』寶印回答說：『譬如虛空，東西南北本來就沒有分別。』皇帝說：『只是聖人所設立的門徑不同，孔子以中庸之道來設教。』寶印說：『如果不是中庸之道，又怎麼能安立世間呢？所以《法華經》說：治理世間的言語和謀生手段等等，都與實相併不相違背。』
【English Translation】 English version: As for his assisting the ruler, it was like the times of Yao and Tang, and there were discussions of inflicting punishments upon him. But you, Master, especially advised to promote good governance. Being exiled to distant lands was like returning to one's hometown. It is believed that the five outstanding figures of the Shu region could not even glimpse the extent of your knowledge. I (Xiu) returned to Shu Mountain in the year of Gui Si to retire. (Ying Zhong Wen Ji) Year Jiawu, the first year of Chunxi in the Southern Song Dynasty, the fourteenth year of Dading in the Jin Dynasty, and Western Xia. The Song Consort Chen built a merit hall in the Southern Mountains of Hangzhou, bestowed the name 'Ningqin Guangfu'. (Chen Temple Inscriptions) On the eighth day of the fourth month, the emperor issued an edict summoning the Chan Master Zhongren of Lingfeng Temple on Yandang Mountain in Wenzhou to appear before the Xuande Hall. Zhongren's response pleased the emperor greatly. Zhongren was granted a certificate of ordination and tonsured at Qingji Hall during the Xuanhe period of Emperor Huizong, frequented translation institutes, and deeply studied scriptures and treatises. Later, he received the Dharma from Chan Master Yuanwu Qin. (Pu Deng Lu) Year Yiwei, the second year of Chunxi, the fifteenth year of Dading in the Jin Dynasty, and Western Xia. Year Bingshen, the third year of Chunxi, the sixteenth year of Dading, and Western Xia. Year Dingyou, the fourth year of Chunxi, the seventeenth year of Dading, and Western Xia. Nine Generations Living Together: Yin Bi of Zhengzhou in the Jin Dynasty had nine generations living together. In the third month, the emperor issued an edict exempting them from taxes and corvée for three years, and personally wrote: 'Imperial Edict Commending the Family of Filial Piety and Righteousness, the Yin Family'. (Jin Zhi) Year Wuxu, the fifth year of Chunxi, the eighteenth year of Dading in the Jin Dynasty, and Western Xia. Year Jihai, the sixth year of Chunxi, the nineteenth year of Dading in the Jin Dynasty, and Western Xia. Year Gengzi, the seventh year of Chunxi, the twentieth year of Dading, and Western Xia. In the first month of the Jin Dynasty, an edict was issued to build Yangshan Qiyin Chan Temple in the Western Mountains of Yanjing, and Chan Master Xuanming Yi Gong was ordered to preside over the opening. Land was granted, and a vegetarian feast for ten thousand people was held. (Inscriptions) In the autumn of the Southern Song Dynasty, Emperor summoned Chan Master Baoyin of Xuetou Temple in Mingzhou to appear before the Xuande Hall. The emperor said, 'The sages of Confucianism, Buddhism, and Taoism share the same fundamental principle.' Baoyin replied, 'It is like the void, where there is originally no difference between east, west, north, and south.' The emperor said, 'But the paths established by the sages are different; Confucius established his teachings based on the Doctrine of the Mean.' Baoyin said, 'If not for the Doctrine of the Mean, how could the world be established? Therefore, the Lotus Sutra says: Words for governing the world and means of livelihood, etc., are not contrary to the true reality.'
。華嚴曰。不壞世間相。而成出世間法。帝曰。今時士大夫學孔子者多。只工文字語言。不見夫子之道。不識夫子之心。唯釋氏不以文字教人。直指心原。頓令悟入。不亂于死生之際。此為殊勝。印曰。非獨後世學者不見夫子之心。當其孔門顏子號為具體。盡平生力量。只道得個瞻之在前忽焉在後如有所立卓爾。竟捉摸未著。而聖人分明八字打開向諸弟子曰。二三子以我為隱乎。吾無隱乎爾。吾無行而不與二三子者是丘也。以此觀之。聖人未嘗迴避諸弟子。而諸弟子自蹉過了。昔張啇英曰。吾學佛然後能知儒。此言實為至當。帝曰。朕意亦謂如此。帝又曰。莊老何如人。印曰。只是佛法中小乘聲聞以下人。蓋小乘厭身如桎梏。棄智如雜毒。化火焚身入無為界。即如莊子所謂形固可使如槁木。心固可使如死灰。若大乘人則不然。度眾生盡方證菩提。正如伊尹所謂予天民之先覺者也。將以斯道覺斯民也。有一夫不被其澤者。若已推而內之溝中也。帝大悅。詔住徑山興聖萬壽禪寺。淳熙十年春二月。帝親注大方廣圓覺經一部。遣中使赍賜寶印。許述序刊行。淳熙十五年印請老。賜退居庵。名曰別峰。光宗紹熙元年十一月到寺。身交承智策禪師與之言別。策問行日。印曰。水到渠成。歸別峰。索紙書十二月初七夜雞鳴時九字。
【現代漢語翻譯】 現代漢語譯本： 《華嚴經》說：『不破壞世間的表象，而成就出世間的佛法。』皇帝說：『現在很多讀書人學習孔子，只精通文字語言，卻不明白孔子的道，不瞭解孔子的心。只有佛家不以文字教人，直接指向心的本源，使人立刻領悟，不為生死所困擾。這真是非常殊勝。』寶印禪師說：『不只是後世的學者不明白孔子的心，當年孔門弟子中，顏回被譽為最能體會孔子思想的人，但他用盡一生的力量，也只能說出『瞻仰在前，忽然在後，好像有什麼東西豎立在那裡』這樣的話，最終還是沒有捉摸到孔子的真意。而孔聖人明明已經明白地告訴他的弟子們說：『你們這些弟子以為我有什麼隱瞞嗎？我沒有什麼隱瞞你們的。我沒有做過什麼事不和你們一起做的，這就是我孔丘啊。』由此看來，聖人從未對弟子們有所隱瞞，而是弟子們自己錯過了。』以前張商英說過：『我學習佛法之後，才能真正瞭解儒學。』這句話確實非常正確。』皇帝說：『我的想法也是這樣。』皇帝又問：『莊子、老子是怎樣的人？』寶印禪師說：『他們只是佛法中小乘聲聞以下的人。因為小乘厭惡身體如同枷鎖，拋棄智慧如同毒藥，用火焚燒身體進入無為的境界。就像莊子所說的『形體可以像枯木一樣，心可以像死灰一樣。』如果大乘修行人就不是這樣，他們要度盡一切眾生才能證得菩提，就像伊尹所說的『我是上天百姓中最先覺悟的人啊，我要用這個道來覺悟這些百姓，如果有一個百姓沒有得到恩澤，就像我把他推到水溝里一樣。』皇帝非常高興，下詔讓寶印禪師住在徑山興聖萬壽禪寺。淳熙十年春天二月，皇帝親自注釋了《大方廣圓覺經》一部，派遣太監送給寶印禪師，允許他作序刊行。淳熙十五年，寶印禪師請求告老還鄉，皇帝賜給他退居的庵，命名為別峰庵。光宗紹熙元年十一月，寶印禪師回到寺里，與承智策禪師告別。策禪師問他什麼時候走，寶印禪師說：『水到渠成。』回到別峰庵后，索要紙筆寫下『十二月初七夜雞鳴時』九個字。
【English Translation】 English version: 'The Avatamsaka Sutra says: 『Without destroying the characteristics of the world, one accomplishes the Dharma of transcending the world.』 The Emperor said, 『Nowadays, many scholars who study Confucius only excel in writing and language, but do not understand the Way of Confucius, nor do they know the mind of Confucius. Only the Buddhists do not teach people with words, but directly point to the origin of the mind, enabling them to awaken immediately, and not be confused by life and death. This is truly extraordinary.』 Zen Master Bao Yin said, 『It is not only later scholars who do not understand the mind of Confucius. Even Yan Hui, who was regarded as the most concrete embodiment of Confucius's teachings among his disciples, could only say, after exerting all his life's efforts, 『Looking up to him, he is ahead; suddenly, he is behind; it is as if something is standing there.』 In the end, he still could not grasp the true meaning of Confucius. However, the Sage clearly opened up to his disciples, saying, 『Do you think I am hiding something from you? I am not hiding anything from you. There is nothing I do that I do not share with you, my disciples. This is Qiu (Confucius).』 From this, it can be seen that the Sage never concealed anything from his disciples, but the disciples themselves missed it.』 Zhang Shangying once said, 『I learned Buddhism and then I was able to truly understand Confucianism.』 This statement is indeed very accurate.』 The Emperor said, 『My thoughts are also like this.』 The Emperor then asked, 『What kind of people are Zhuangzi and Laozi?』 Zen Master Bao Yin said, 『They are only people below the Sravakas of the Small Vehicle in Buddhism. Because the Small Vehicle detests the body as if it were shackles, and abandons wisdom as if it were mixed with poison, burning the body with fire to enter the realm of non-action. It is like what Zhuangzi said, 『The body can be made like withered wood, and the mind can be made like dead ashes.』 However, Mahayana practitioners are not like this. They vow to liberate all sentient beings before attaining Bodhi, just like what Yi Yin said, 『I am the first to awaken among the people of Heaven, and I will use this Way to awaken these people. If there is one person who does not receive its grace, it is as if I have pushed him into a ditch.』 The Emperor was very pleased and issued an edict to have Zen Master Bao Yin reside at the Xingsheng Wanshou Chan Temple on Mount Jing. In the spring of the tenth year of Chunxi, the Emperor personally annotated a copy of the 『Great Comprehensive Perfect Enlightenment Sutra』 and sent it to Zen Master Bao Yin through an envoy, allowing him to write a preface and publish it. In the fifteenth year of Chunxi, Zen Master Bao Yin requested to retire, and the Emperor granted him a retreat hermitage, named Biefeng Hermitage. In November of the first year of Shao Xi during the reign of Emperor Guangzong, Zen Master Bao Yin returned to the temple and bid farewell to Zen Master Cheng Zhi Ce. Zen Master Ce asked him when he would leave, and Zen Master Bao Yin said, 『When the water comes, the channel is formed.』 After returning to Biefeng Hermitage, he asked for paper and brush and wrote the nine characters 『The seventh night of the twelfth month, when the rooster crows.』
如期而化。奉蛻質返寺之法堂留七日。顏色明潤。髮長項溫。葬于庵之西岡。敕謚慈辯禪師。塔曰智光。嗣華藏民禪師。民生眉州朱氏。嗣圓悟佛果勤。慈辯名寶印。生嘉州李氏。自幼通六經。而厭俗務。乃從德山清素得度。具戒聽華嚴起信。既盡其說棄去。會圓悟歸昭覺。印依之隨眾入室而大悟。嗣之(五燈會元)。辛丑 淳熙八年 大金 大定二十一年 西夏
原道論 宋帝御製論曰。朕觀韓愈原道。言佛老之相混三教之相紕。未有能辯之者。但文煩而理迂。揆聖人之用心則未昭然。何則釋氏專窮性命。棄外形骸不著名相。而於世事了不相關。又何與禮樂仁義哉。然尚猶立戒曰不殺不淫不盜不飲酒不妄語。夫不殺仁也。不淫禮也。不盜義也。不飲酒智也。不妄語信也。如此與仲尼又何遠乎。從容中道聖人也。聖人所為孰非禮樂孰非仁義。又烏得而名焉。譬如天地執行陰陽循環之無端。豈有意春夏秋冬之別哉。此世人強名之耳。亦猶仁義禮樂之別。聖人所以設教治世不得不然也。因其強名揆而求之則道也。道也者仁義禮樂之宗也。仁義禮樂固道之用也。楊雄謂老氏棄仁義滅禮樂。今跡老子之書。其所寶者三。曰慈曰儉曰不敢為天下先。孔門曰溫良恭儉遜(讓避御諱)。又曰。惟仁為大。老子之所謂慈豈非仁
【現代漢語翻譯】 現代漢語譯本： 如期圓寂火化。按照遺願，將蛻變后的遺體迎回寺廟法堂停放七日，顏色明潤，頭髮長出，頸項溫暖。安葬于庵的西邊山岡。朝廷追諡為慈辯禪師，塔名為智光。慈辯禪師是華禪師的嗣法弟子。華禪師是眉州朱氏之子，是圓悟佛果勤的嗣法弟子。慈辯禪師，法名寶印，是嘉州李氏之子，自幼精通六經，但厭惡世俗事務，於是跟隨德山清素剃度出家，受具足戒后聽聞《華嚴經》、《起信論》，學完后便離去。後來圓悟禪師回到昭覺寺，寶印禪師依附他，跟隨大眾入室參禪而大悟，成為他的嗣法弟子（出自《五燈會元》）。辛丑年，南宋淳熙八年，金國大定二十一年，西夏。 《原道論》 宋朝皇帝御製：朕觀韓愈的《原道》，說佛老之學混淆，三教互相詆譭，沒有人能夠分辨清楚。只是文章繁瑣而道理迂腐，衡量聖人的用心則未能昭顯。為什麼呢？釋迦牟尼專門研究性命，拋棄外在形骸，不追求名相，與世俗之事毫不相關，又與禮樂仁義有什麼關係呢？然而，佛教還設立戒律，說不殺生、不邪淫、不偷盜、不飲酒、不妄語。不殺生就是仁，不邪淫就是禮，不偷盜就是義，不飲酒就是智，不妄語就是信。如此說來，佛教與仲尼又有什麼距離呢？從容不迫地遵循中道就是聖人。聖人所做的事情，哪一樣不是禮樂，哪一樣不是仁義？又怎麼能給它們命名呢？譬如天地執行，陰陽循環沒有終結，難道有意區分春夏秋冬嗎？這只是世人強行命名罷了。也像仁義禮樂的區別，聖人用來設教治理世事，不得不如此。根據這些強加的名目來衡量探求，那就是道。道是仁義禮樂的根本，仁義禮樂本來就是道的運用。楊雄說老子拋棄仁義，滅絕禮樂。現在考察老子的書，他所珍視的有三樣：慈、儉、不敢為天下先。孔門說：溫良恭儉讓。又說：只有仁才是最大的。老子所說的慈，難道不是仁嗎？
【English Translation】 English version: He passed away and was cremated as scheduled. According to his wishes, his transformed remains were brought back to the Dharma hall of the temple and kept for seven days. His complexion was bright and moist, his hair grew longer, and his neck was warm. He was buried on the western hill of the hermitage. The imperial court posthumously conferred the title of Chan Master Cibian (Compassionate Eloquence), and his stupa was named Zhiguang (Wisdom Light). Chan Master Cibian was a Dharma heir of Chan Master Hua (Splendor). Chan Master Hua was born into the Zhu family of Meizhou and was a Dharma heir of Yuanwu Foguo Qin (Perfect Enlightenment, Buddha Fruit, Diligence). Chan Master Cibian, Dharma name Baoyin (Precious Seal), was born into the Li family of Jiaozhou. From a young age, he was well-versed in the Six Classics, but he detested worldly affairs. Therefore, he followed Deshan Qingsu (Virtuous Simplicity) to be tonsured and ordained. After receiving the complete precepts, he listened to the Avatamsaka Sutra and the Awakening of Faith, and after learning them thoroughly, he departed. Later, Chan Master Yuanwu returned to Zhaojue Temple, and Chan Master Baoyin relied on him, followed the assembly into the meditation hall, and attained great enlightenment, becoming his Dharma heir (from the Record of the Transmission of the Lamp). The year was Xinchou, the eighth year of Chunxi in the Southern Song Dynasty, the twenty-first year of Dading in the Jin Dynasty, and the year of the Western Xia. On the Origin of the Way, composed by the Song Emperor: I have observed Han Yu's On the Origin of the Way, which states that the teachings of Buddhism and Laoism are confused, and the three teachings slander each other, and no one can clearly distinguish them. However, the writing is verbose and the reasoning is circuitous, and the intention of the sages is not clearly revealed. Why is this? Shakyamuni specializes in exploring nature and destiny, abandoning external forms and appearances, not pursuing names and forms, and is not related to worldly affairs. What does this have to do with ritual, music, benevolence, and righteousness? However, Buddhism also establishes precepts, saying 'Do not kill, do not commit adultery, do not steal, do not drink alcohol, do not lie.' Not killing is benevolence, not committing adultery is ritual, not stealing is righteousness, not drinking alcohol is wisdom, and not lying is trustworthiness. In this way, what distance is there between Buddhism and Confucius? To calmly follow the middle way is to be a sage. What the sage does, is there anything that is not ritual and music, anything that is not benevolence and righteousness? How can we give them names? For example, the operation of heaven and earth, the cycle of yin and yang, has no end. Is there an intention to distinguish between spring, summer, autumn, and winter? This is just a forced naming by the world. It is also like the distinction between benevolence, righteousness, ritual, and music, which the sages use to establish teachings and govern the world, and they have no choice but to do so. According to these imposed names, if we measure and seek them, that is the Way. The Way is the foundation of benevolence, righteousness, ritual, and music, and benevolence, righteousness, ritual, and music are originally the application of the Way. Yang Xiong said that Laozi abandoned benevolence and righteousness and extinguished ritual and music. Now, examining Laozi's book, what he treasures are three things: compassion, frugality, and not daring to be the first in the world. The Confucian school says: 'Gentle, kind, respectful, frugal, and yielding.' It also says: 'Only benevolence is the greatest.' Is Laozi's so-called compassion not benevolence?
之大者耶。曰不敢為天下先。豈非遜之大者耶。至其會道則互相偏舉。所貴者清凈寧一。而與孔聖果相背馳乎。蓋三教末流。昧者執之自為異耳。夫佛老絕念無為。修心身而已矣。孔子教以治天下者。特所施不同耳。譬猶耒耜而耕機杼而織。後世徒紛紛而惑固失其理。或曰當如之何去其惑哉。曰以佛修心。以老治身。以儒治世斯可也。唯聖人為能同之。不可不論也(中興治跡十三朝聖政錄)。壬寅 淳熙九年 大金 大定二十二年 西夏
宋春二月十九日。四明法智下四世秀州(今嘉興路)當湖竹庵解空尊者可觀入寂。世壽九十一歲。僧臘七十八夏。少依車溪擇卿講席得旨深穩。一日聞舉般若。寂寥言下大悟曰。如服一杯降氣湯。卿即可之。又見慧覺法師于湖州。雪窗下讀指要。至若不謂實鐵床非苦變易非遷。豁然喜曰。世間文字語言皆糠秕耳。初高宗紹興戊午主當湖德藏。至是乾道七年秋。左相魏杞在平江。請住北禪天臺寺。適九日入院。指法座曰。胸中一寸灰已冷。頭上千莖雪未銷。老步只宜平地去。不知何事強登高。聞者悅服。魏杞牧鄞致師住延慶祖庭。時八十九歲矣。不二載歸竹庵入寂。荼毗日無風無雨無事。邦人詫為三無事日。煙所到處皆舍利。塔于德藏院。解空著楞嚴補註四卷金剛通論事苑二卷
【現代漢語翻譯】 現代漢語譯本： 更大的謙遜嗎？回答說：『不敢為天下先』，這難道不是最大的謙遜嗎？至於他們對道的理解，則各有偏頗。他們所看重的是清凈寧一，難道與孔聖人的思想果真相背離嗎？大概是三教末流，愚昧的人執著于各自的觀點，認為彼此不同罷了。佛家和道家追求斷絕念頭，無所作為，只是修養心性和身體。孔子的教誨是用來治理天下的，只不過施用的方面不同罷了。這好比用耒耜耕田，用織機織布。後世的人徒然紛紛擾擾，迷惑不解，實在是失去了其中的道理。有人問：『應當如何去除這種迷惑呢？』回答說：『用佛家修養心性，用道家調理身體，用儒家治理世事，這樣就可以了。』只有聖人才能融會貫通這些道理，這是不能不加以論述的。（出自《中興治跡十三朝聖政錄》）。壬寅年，淳熙九年，大金大定二十二年，西夏。
宋朝淳熙九年二月十九日，四明法智下第四世，秀州（今嘉興路）當湖竹庵解空尊者可觀圓寂。世壽九十一歲，僧臘七十八夏。年輕時依止車溪擇卿的講席，得到精深穩固的旨要。一天，聽到講解《般若經》，在寂寥中言下大悟，說：『如同服用一杯降氣湯。』擇卿認可了他。又在湖州見到慧覺法師，在雪窗下讀《指要》，讀到『若不謂實，鐵床非苦，變易非遷』時，豁然開朗，高興地說：『世間的文字語言都是糠秕啊！』最初，高宗紹興戊午年，主持當湖德藏寺。到乾道七年秋，左相魏杞在平江，請他住持北禪天臺寺。恰逢九日入院，他指著法座說：『胸中一寸灰已冷，頭上千莖雪未銷。老步只宜平地去，不知何事強登高。』聽者都悅服。魏杞任鄞州牧時，請他到延慶祖庭居住。當時他已經八十九歲了。不到兩年，回到竹庵圓寂。荼毗之日，無風無雨，一切平靜。當地人驚異地稱之為『三無事日』。煙所飄到的地方都有舍利。塔建在德藏院。解空著有《楞嚴補註》四卷，《金剛通論》、《事苑》二卷。
【English Translation】 English version: Is it the greatest humility? He replied: 'I dare not be the first in the world.' Is this not the greatest humility? As for their understanding of the Dao (the Way), they each have their own biases. What they value is purity, tranquility, and oneness. Are they truly in opposition to the teachings of Confucius? It is likely that the later followers of the three teachings, in their ignorance, cling to their own views and consider each other different. The Buddhists and Daoists seek to eliminate thoughts and inaction, focusing solely on cultivating the mind and body. Confucius' teachings are for governing the world, but they are applied differently. It is like using plows and hoes for farming, and looms for weaving. Later generations are merely confused and bewildered, truly losing the underlying principles. Someone asked: 'How should one dispel this confusion?' He replied: 'Use Buddhism to cultivate the mind, Daoism to regulate the body, and Confucianism to govern the world. Only a sage can integrate these principles. This is something that must be discussed.' (From 'Zhongxing Zhiji Shisan Chao Shengzheng Lu'). Renyin year, Chunxi 9th year, Great Jin Dading 22nd year, Western Xia.
On the 19th day of the second month of the Chunxi 9th year of the Song Dynasty, Venerable Ke Guan, the Zhuan Jie Kong of Zhu'an in Danghu, Xiuzhou (now Jiaxing Road), the fourth generation of Siming Fazhi, passed away. His age was ninety-one, and his monastic age was seventy-eight summers. In his youth, he relied on the lectures of Chexi Zeqing and gained profound and stable understanding. One day, upon hearing the explanation of the Prajna (wisdom), he had a great enlightenment in silence, saying: 'It is like taking a dose of Qi-reducing soup.' Zeqing approved of him. He also saw Dharma Master Huijue in Huzhou, reading the 'Zhi Yao' (Essential Points) under a snow-covered window. When he read 'If it is not considered real, the iron bed is not suffering, change is not migration,' he suddenly rejoiced and said: 'The words and languages of the world are all chaff!' Initially, in the Wuwu year of Shaoxing during the reign of Emperor Gaozong, he presided over the Dezang Temple in Danghu. In the autumn of the seventh year of Qiandao, the Left Chancellor Wei Qi was in Pingjiang and invited him to reside at the Beichan Tiantai Temple. It happened to be the ninth day when he entered the temple. He pointed to the Dharma seat and said: 'An inch of ash in my chest is cold, a thousand strands of snow on my head have not melted. Old steps are only suitable for walking on flat ground, I don't know why I am forced to climb high.' Those who heard it were pleased and convinced. When Wei Qi was the governor of Yin, he invited the master to reside at the Yanqing ancestral temple. At that time, he was already eighty-nine years old. In less than two years, he returned to Zhu'an and passed away. On the day of cremation, there was no wind, no rain, and everything was peaceful. The locals were amazed and called it the 'Three No Events Day.' Relics were found everywhere the smoke reached. The pagoda was built in the Dezang Temple. Jie Kong wrote 'Lengyan Supplementary Notes' in four volumes, 'Diamond Sutra General Treatise', and 'Shi Yuan' (Garden of Affairs) in two volumes.
圓覺手鑒一卷蘭盆補註一卷山家義苑二卷草錄一卷。生平提唱宗旨。如頌中論四句。曰中論因緣所生法。一句道盡無剩語。我說即是空假中。珠簾暮卷西山雨。又頌船子曰。夾山不在一揖上。明月蘆花夜夜寒。船子故應無可做。偶來此地弄釣竿。嗣師之法者。曰宗印等。印(北峰也)生杭州鹽官陳氏。年十五具戒參學得竹庵道。隱雷峰毛氏庵。赴華亭普光。遷秀州德藏。復遷華亭之超果蘇之北禪。移天竺靈山。寧宗召對選德殿。賜號慧行法師。嘉定六年行化十二月八日至松江。謂其徒曰。吾化緣畢此。右脅而逝(本傳)。癸卯 淳熙十年 大金 大定二十三年 西夏 甲辰 淳熙十一年 大定二十四年 西夏
昊天寺 金國大長公主。二月降錢三百萬。建寺于燕京城。額曰昊天。給田百頃。每歲度僧尼十人(本寺碑刻)。乙巳 淳熙十二年 大金 大定二十五年 西夏 丙午 淳熙十三年 大定二十六年 西夏 丁未 淳熙十四年十月八日太上皇高宗崩 大定二十七年 西夏 戊申 淳熙十五年 大定二十八年 西夏 己酉 淳熙十六年二月光宗受禪即帝位三月皇子擴進封嘉王 大定二十九年 西夏
宋春正月。以周必大留正為左右丞相。二月辛酉朔壬戌。帝內禪移居重華宮。皇太子即皇帝位。立妃
【現代漢語翻譯】 《圓覺手鑒》一卷，《蘭盆補註》一卷，《山家義苑》二卷，《草錄》一卷。生平提倡的宗旨，如頌中所論四句：『《中論》因緣所生法，一句道盡無剩語，我說即是空假中，珠簾暮卷西山雨。』又頌船子曰：『夾山不在一揖上，明月蘆花夜夜寒，船子故應無可做，偶來此地弄釣竿。』嗣師之法者，曰宗印等。宗印(北峰也)生於杭州鹽官陳氏。年十五具戒參學得竹庵之道。隱居雷峰毛氏庵。赴華亭普光，遷秀州德藏，復遷華亭之超果、蘇之北禪。移居天竺靈山。寧宗召對選德殿，賜號慧行法師。嘉定六年行化，十二月八日至松江。對其徒弟說：『吾化緣已畢於此。』右脅而逝(本傳)。癸卯 淳熙十年 大金 大定二十三年 西夏 甲辰 淳熙十一年 大定二十四年 西夏 昊天寺，金國大長公主，二月降錢三百萬，在燕京城建立寺廟，題額為昊天寺，給予田地百頃，每年允許度化僧尼十人(本寺碑刻)。乙巳 淳熙十二年 大金 大定二十五年 西夏 丙午 淳熙十三年 大定二十六年 西夏 丁未 淳熙十四年十月八日太上皇高宗崩 大定二十七年 西夏 戊申 淳熙十五年 大定二十八年 西夏 己酉 淳熙十六年二月光宗受禪即帝位，三月皇子擴進封嘉王 大定二十九年 西夏 宋春正月，任命周必大、留正為左右丞相。二月辛酉朔壬戌，皇帝內禪，移居重華宮。皇太子即皇帝位，立妃。
【English Translation】 《Yuanjue Shoujian》 (A Handbook on Perfect Enlightenment) one volume, 《Lanpen Buzhu》 (Annotations on the Ullambana Sutra) one volume, 《Shanjia Yiyuan》 (Gardens of Meaning from the Mountain Home) two volumes, 《Caolu》 (Draft Records) one volume. His lifelong advocated principles, such as the four lines discussed in the verse: 『《Madhyamaka-karika》 (Treatise on the Middle Way) states that conditioned arising, one line exhausts all that needs to be said, I say it is emptiness, provisional existence, and the Middle Way, the beaded curtain rolls up in the evening, the western mountains in the rain.』 Also, a verse about Boatman Monk: 『Mount Jia is not in a single bow, the bright moon and reed flowers, night after night, are cold, Boatman Monk should have nothing to do, occasionally comes here to play with a fishing rod.』 Those who succeeded to his Dharma include Zongyin etc. Zongyin (also known as Beifeng) was born in Hangzhou, Yanguan, from the Chen family. At the age of fifteen, he received the precepts and studied, attaining the Way of Zhuan. He lived in seclusion at Maoshi Hermitage on Leifeng Peak. He went to Puguang in Huating, moved to Dezang in Xiuzhou, and then moved to Chaoguo in Huating and Beichan in Su. He moved to Lingshan in Tianzhu. Emperor Ningzong summoned him to the Xuande Hall and bestowed upon him the title of Dharma Master Huixing. In the sixth year of Jiading, he traveled and transformed, arriving in Songjiang on the eighth day of the twelfth month. He said to his disciples: 『My karmic affinity is completed here.』 He passed away lying on his right side (from his biography). Gui Mao, the tenth year of Chunxi, the twenty-third year of Dading of the Great Jin Dynasty, and the corresponding year of the Western Xia Dynasty. Jia Chen, the eleventh year of Chunxi, the twenty-fourth year of Dading of the Great Jin Dynasty, and the corresponding year of the Western Xia Dynasty. Haotian Temple, the Great Princess of the Jin Dynasty, in the second month, donated three million coins to build a temple in Yanjing City, naming it Haotian Temple, and granting it one hundred qing of land, allowing the ordination of ten monks and nuns each year (from the temple's inscriptions). Yi Si, the twelfth year of Chunxi, the twenty-fifth year of Dading of the Great Jin Dynasty, and the corresponding year of the Western Xia Dynasty. Bing Wu, the thirteenth year of Chunxi, the twenty-sixth year of Dading of the Great Jin Dynasty, and the corresponding year of the Western Xia Dynasty. Ding Wei, the fourteenth year of Chunxi, on the eighth day of the tenth month, the Supreme Emperor Gaozong passed away, the twenty-seventh year of Dading, and the corresponding year of the Western Xia Dynasty. Wu Shen, the fifteenth year of Chunxi, the twenty-eighth year of Dading, and the corresponding year of the Western Xia Dynasty. Ji You, the sixteenth year of Chunxi, in the second month, Emperor Guangzong received the abdication and ascended the throne, in the third month, the imperial son Kuang was granted the title of Prince Jia, the twenty-ninth year of Dading, and the corresponding year of the Western Xia Dynasty. In the first month of the spring of the Song Dynasty, Zhou Bida and Liu Zheng were appointed as Right and Left Prime Ministers. In the second month, on Xin You Shuo Ren Xu, the emperor abdicated internally and moved to Chonghua Palace. The Crown Prince ascended the throne and established the empress.
李氏為皇后(宋鑒)。
光宗
諱惇。孝宗第五子。年四十歲。自東宮受禪。尊孝宗曰壽皇聖帝。在位五年。禪位太子。自稱太上皇。壽五十四歲 紹熙(五)。庚戌 紹熙元年 大金 章宗璟 明昌元年 西夏
金國主雍正月癸巳崩。章宗璟立。太子允恭之子也。改元明昌。追諡雍為世宗。父允恭為顯宗。璟幼好學善屬文。寬裕溫和。母趙氏(金志)。辛亥 紹熙二年 明昌二年 西夏 壬子 紹熙三年 明昌三年 西夏 癸丑 紹熙四年 明昌四年 西夏
金十月誅皇叔鄭王允蹈。先是太子允恭早世。允蹈次長當立。樞密使強克已內侍江淵等以私意立太孫璟。然允蹈性寬厚。母亦趙氏。遠避恩寵。中外無黨。璟每見之有愧色。日亦酣飲。內都智省江淵出入宮掖。大受四方饋遺。國體始弱矣。京師謠言立鄭王。璟惡之。遣東隊主李白曜．西隊主張飛龍．御前將軍完顏黑鐵分兵擒捕。置獄會同館。獄成鄭王允蹈．附馬都尉唐適蒲刺．同母妹新興公主．榮安公主並賜死。余同逆者夷三族。次年正月。鄭王長子大通節度使愛王大辯據五國城以叛。報父仇也(金志)。
金詔洞宗禪派萬松長老。于內殿說法。章宗躬親迎禮。奉錦綺大僧祇衣詣座授施。后妃貴戚羅拜於前各施珍財。建普度
【現代漢語翻譯】 現代漢語譯本： 李氏被立為皇后（出自《宋鑒》）。
光宗
名諱為惇（dūn）。是孝宗的第五個兒子。四旬之年，從東宮接受禪讓。尊稱孝宗為壽皇聖帝。在位五年，禪位給太子，自稱為太上皇。享年五十四歲。年號為紹熙（共五年）。庚戌年為紹熙元年。
紹熙元年，大金國主為章宗璟（jǐng），年號為明昌。西夏。
金國主雍（yōng）正月癸巳日駕崩。章宗璟即位，是太子允恭（yǔn gōng）的兒子。改年號為明昌。追諡雍為世宗，父親允恭為顯宗。章宗璟年幼時好學，擅長寫作文章，性格寬厚溫和。他的母親是趙氏（出自《金志》）。辛亥年為紹熙二年，明昌二年。西夏。
壬子年為紹熙三年，明昌三年。西夏。
癸丑年為紹熙四年，明昌四年。西夏。
金國十月，誅殺了皇叔鄭王允蹈（yǔn dǎo）。此前，太子允恭早逝，允蹈按次序應當被立為太子。樞密使強克已（qiáng kè jǐ）、內侍江淵（jiāng yuān）等人因為私心擁立太孫璟。然而允蹈性格寬厚，母親也是趙氏，遠離恩寵，朝中內外沒有黨羽。章宗璟每次見到他都感到慚愧，於是終日飲酒作樂。內都智省江淵出入宮掖，大肆接受四方饋贈，國家體制開始衰弱。京城流傳謠言要立鄭王。章宗璟厭惡他，派遣東隊主李白曜（lǐ bái yào）、西隊主張飛龍（zhāng fēi lóng）、御前將軍完顏黑鐵（wán yán hēi tiě）分兵擒拿逮捕允蹈，關押在會同館。審判結果是鄭王允蹈、駙馬都尉唐適蒲刺（táng shì pú lá）、同母妹新興公主、榮安公主都被賜死。其餘與謀逆者一同被誅滅三族。次年正月，鄭王的長子大通節度使愛王大辯（dà biàn）佔據五國城發動叛亂，是爲了報父仇（出自《金志》）。
金國下詔讓洞宗禪派的萬松（wàn sōng）長老在內殿說法。章宗親自迎接並施禮，奉上錦綺大僧祇衣到座位上授予。后妃貴戚在前面羅拜，各自施捨珍貴財物。建造普度道場。
【English Translation】 English version: Empress Li was established as the Empress (from 'Song Jian').
Emperor Guangzong
His personal name was Dun. He was the fifth son of Emperor Xiaozong. At the age of forty, he received the abdication from the Eastern Palace. He honored Emperor Xiaozong as the Supreme Emperor Shouxiao. He reigned for five years and abdicated to the Crown Prince, calling himself the Retired Emperor. He lived to be fifty-four years old. The era name was Shaoxi (5 years). The year Gengxu was the first year of Shaoxi.
In the first year of Shaoxi, the ruler of the Great Jin Dynasty was Emperor Zhangzong Jing, with the era name of Mingchang. Western Xia.
The Jin Emperor Yong died on the day Gui Si of the first month. Emperor Zhangzong Jing ascended the throne, being the son of Crown Prince Yungong. He changed the era name to Mingchang. He posthumously honored Yong as Emperor Shizong and his father Yungong as Emperor Xianzong. Emperor Zhangzong Jing was fond of learning in his youth, skilled in writing, and had a generous and gentle personality. His mother was Zhao (from 'Jin Zhi'). The year Xinhai was the second year of Shaoxi, the second year of Mingchang. Western Xia.
The year Renzi was the third year of Shaoxi, the third year of Mingchang. Western Xia.
The year Guichou was the fourth year of Shaoxi, the fourth year of Mingchang. Western Xia.
In the tenth month of Jin, the imperial uncle Prince Zheng, Yun Dao, was executed. Previously, Crown Prince Yun Gong had died early, and Yun Dao should have been established as the Crown Prince in order. The Privy Councilor Qiang Keji, the palace attendant Jiang Yuan, and others, out of selfish motives, supported the Grandson Jing. However, Yun Dao was generous and kind, and his mother was also Zhao. He stayed away from favor and had no factions inside or outside the court. Emperor Zhangzong Jing felt ashamed every time he saw him, so he indulged in drinking all day long. The Inner Capital Intelligence Department Jiang Yuan entered and exited the palace, and greatly accepted gifts from all directions, and the national system began to weaken. Rumors spread in the capital that Prince Zheng would be established. Emperor Zhangzong Jing hated him and sent the East Team Leader Li Baiyao, the West Team Leader Zhang Feilong, and the Imperial Guard General Wanyan Heitie to divide their troops to capture and arrest Yun Dao, imprisoning him in the Guild Hall. The result of the trial was that Prince Zheng Yun Dao, the Imperial Son-in-law Commandant Tang Shi Pula, his half-sister Princess Xinxing, and Princess Rongan were all given death. The rest who conspired were exterminated along with their three clans. In the first month of the following year, the eldest son of Prince Zheng, the Great General of Datong, Prince Ai Dabian, occupied the Five Kingdoms City and launched a rebellion to avenge his father (from 'Jin Zhi').
The Jin Dynasty issued an edict for the Elder Wansong of the Caodong Chan sect to preach in the inner palace. Emperor Zhangzong personally welcomed him and paid his respects, offering a brocade kasaya to the seat and bestowing it. The empresses, consorts, nobles, and relatives prostrated themselves in front and each donated precious wealth. A universal salvation ceremony was built.
會。每歲設齋。後於承安二年。詔萬松禪師住西山之仰山(金志)。甲寅 紹熙五年六月丁酉夜壽皇聖帝孝宗崩 大金 明昌五年 受王叛 西夏
宋無準禪師。名師範。生蜀郡梓潼雍氏。是年十月登戒參學來杭州。見松源岳于靈隱．肯堂充于凈慈。謁破庵先禪師于平江西華秀峰。頓悟玄旨。出世明州清涼。移焦山。遷雪竇。詔住育王。遷徑山。召入對修政殿。賜金襕僧衣。宣詣慈明殿升高座說法。帝垂簾而聽。賜號佛鑒禪師。后建接待。御書賜額曰萬年正續。又策室明月池上。榜曰退耕。乞老於朝。入寂。塔全身於圓照嗣破庵祖先禪師(行業碑刻)。
夔州臥龍破庵禪師。名祖先。廣安王氏子。嗣密庵杰禪師(宗派祖圖)。
明州天童密庵禪師。名咸杰。生福州鄭氏。自幼穎悟。出家為僧。遍參知識。后謁應庵于衢州明果。應庵孤硬難入屢遭呵叱。一日應庵問。如何是正法眼。師遽答曰。破沙盆。應庵頷之。未幾辭去省親。庵送以偈曰。大徹投機句。當陽廓項門。相從今四載。微詰洞無痕雖未付缽袋。氣宇吞乾坤。卻把正法眼。喚作破沙盆。此行將省覲。切忌便𨄈跟。吾有末後句。待歸要汝遵。出世衢之烏巨。次遷祥符建康蔣山華藏。未幾詔住徑山靈隱。晚居天童。示寂塔全身於寺之中峰。嗣
【現代漢語翻譯】 現代漢語譯本 會。每年都設定齋會。 後來在承安二年，詔令萬松禪師居住在西山的仰山（金志）。 甲寅年，紹熙五年六月丁酉夜，壽皇聖帝孝宗駕崩。 大金明昌五年，受王叛亂，西夏也叛亂。
宋無準禪師，法名師範，出生于蜀郡梓潼雍氏。 這年十月受戒，參學來到杭州，拜見靈隱寺的松源岳和凈慈寺的肯堂充。 在平江西華秀峰拜見破庵先禪師，頓悟玄妙的旨意。 出世于明州清涼寺，后移居焦山，陞遷至雪竇寺，奉詔居住在育王寺，陞遷至徑山寺。 被召入修政殿，皇帝賜予金襕僧衣，宣旨到慈明殿登上高座說法，皇帝垂簾聽講，賜號佛鑒禪師。 後來建造接待寺院，皇帝御筆賜額為『萬年正續』，又在明月池上建造退居之所，題名為『退耕』。 請求告老還鄉，入寂圓寂，全身舍利塔建在圓照寺，是破庵祖先禪師的嗣法弟子（行業碑刻）。
夔州臥龍破庵禪師，法名祖先，是廣安王氏的兒子，是密庵杰禪師的嗣法弟子（宗派祖圖）。
明州天童密庵禪師，法名咸杰，出生于福州鄭氏。 從小就聰穎領悟，出家為僧，遍參各地知識。 後來在衢州明果寺拜見應庵禪師，應庵禪師為人孤僻剛硬難以接近，屢次遭到呵斥。 一天，應庵禪師問：『如何是正法眼？』 密庵禪師立刻回答說：『破沙盆。』 應庵禪師點頭認可。 不久，密庵禪師告辭回去探親，應庵禪師贈送偈語說：『大徹投機句，當陽廓項門，相從今四載，微詰洞無痕，雖未付缽袋，氣宇吞乾坤，卻把正法眼，喚作破沙盆，此行將省覲，切忌便𨄈跟，吾有末後句，待歸要汝遵。』 出世于衢州的烏巨寺，之後遷居祥符寺、建康蔣山華藏寺，不久奉詔居住在徑山寺、靈隱寺，晚年居住在天童寺，圓寂后全身舍利塔建在寺中的中峰，是應庵禪師的嗣法弟子。
【English Translation】 English version Yes. A vegetarian feast was set up every year. Later, in the second year of Cheng'an, Emperor ordered Chan Master Wansong to reside in Yangshan (仰山) (Mount Yang) in the Western Hills (Jin Zhi). In the year of Jia Yin, on the Dingyou night of June in the fifth year of Shao Xi, Emperor Xiaozong (孝宗) of Shouchong Holy Empire passed away. In the fifth year of Mingchang of the Great Jin Dynasty, Prince Shou revolted, and Western Xia (西夏) also rebelled.
Chan Master Song Wuzhun, named Shifan, was born in Yongshi of Zitong in the Shu region. In October of that year, he received the precepts and came to Hangzhou to study, where he met Songyuan Yue (松源岳) at Lingyin Temple (靈隱寺) and Kentang Chong (肯堂充) at Jingci Temple (凈慈寺). He visited Chan Master Po'an Xian (破庵先) at Xihua Peak in Pingjiang, and suddenly realized the profound meaning. He emerged into the world at Qingliang Temple (清涼寺) in Mingzhou, then moved to Jiaoshan (焦山), and was promoted to Xuedou Temple (雪竇寺). He was ordered to reside at Yuwang Temple (育王寺), and then promoted to Jingshan Temple (徑山寺). He was summoned to the Xiuzheng Hall, and the emperor bestowed upon him a golden kasaya. He was ordered to ascend the high seat in the Ciming Hall to preach the Dharma. The emperor listened behind a curtain and bestowed upon him the title of Chan Master Fojian (佛鑒). Later, he built a reception monastery, and the emperor personally inscribed the plaque 'Wan Nian Zheng Xu (萬年正續)'. He also built a retreat on Mingyue Pond, named 'Retreat to Cultivation'. He requested to retire due to old age and entered Nirvana. His complete body stupa was built at Yuanzhao Temple (圓照寺). He was a Dharma heir of Chan Master Po'an Zuxian (破庵祖先) (Industry Stele).
Chan Master Po'an Zuxian (破庵祖先) of Wolong in Kuizhou, named Zuxian, was the son of the Wang family of Guang'an. He was a Dharma heir of Chan Master Mi'an Jie (密庵杰) (Lineage Ancestral Chart).
Chan Master Mi'an Xianjie (密庵咸杰) of Tiantong Temple (天童寺) in Mingzhou, named Xianjie, was born into the Zheng family of Fuzhou. He was intelligent from a young age and became a monk, studying with various teachers. Later, he visited Chan Master Ying'an (應庵) at Mingguo Temple (明果寺) in Quzhou. Ying'an was solitary and difficult to approach, and he was often scolded. One day, Ying'an asked: 'What is the true Dharma eye?' The master immediately replied: 'A broken sand basin.' Ying'an nodded in agreement. Soon after, the master bid farewell to visit his family. Ying'an sent him off with a verse: 'A thoroughly insightful phrase, a clear and open gate. We have been together for four years, and there is no trace of doubt. Although I have not given you the bowl and robe, your spirit swallows heaven and earth. Yet you call the true Dharma eye a broken sand basin. This trip is to visit your family, be careful not to follow blindly. I have a final word, wait for your return to obey.' He emerged into the world at Wuju Temple (烏巨寺) in Quzhou, then moved to Xiangfu Temple (祥符寺), Jiankang Jiangshan Huazang Temple (建康蔣山華藏寺). Soon after, he was ordered to reside at Jingshan Temple (徑山寺) and Lingyin Temple (靈隱寺). In his later years, he resided at Tiantong Temple (天童寺). After his death, his complete body stupa was built in the central peak of the temple. He was a Dharma heir of Chan Master Ying'an (應庵).
應庵華禪師(五燈會元)。
明州天童應庵禪師。名曇華。生蘄州江氏。生而奇杰。年十七出家于東禪剃髮。受具遍參知識。謁圓悟禪師于云居。悟入蜀指之見彰教隆禪師。隆移虎丘。師侍行半載間。頓悟玄奧。累遷巨剎。住歸宗日。大慧在梅陽。寄師偈曰。坐斷金輪第一峰。千妖百。怪盡潛蹤。年來又得真訊息。報道楊岐正脈通。其歸重如此。孝宗隆興元年六月十三日。奄然而化。塔全身於寺山。嗣虎丘隆禪師。隆諱紹隆。嗣圓悟勤禪師。臨濟派也(五燈會元)。
臨安府凈慈肯堂禪師。名彥充。生杭州於潛盛氏。幼依明空院義堪為師得度。遊學領旨于東林卍庵顏禪師。充奉敕住凈慈。示寂塔于寺之南庵。嗣卍庵顏。卍庵住江州東林。名道顏。蜀郡潼川人。族鮮干比。久參圓悟洎悟還蜀。囑之依妙喜。仍以書致喜曰。顏川彩繪已畢但欠點眼耳。妙喜居雲門及洋嶼。顏皆侍焉。朝夕質疑方得大悟。遂嗣大慧杲禪師(五燈會元)。
杭州景德靈隱禪寺禪師。名崇岳。生處州龍泉吳氏。孝宗隆興二年。得度于杭州西湖白蓮精舍。遊方參請。最後見密庵杰禪師于衢州西山。密庵移建康蔣山華藏杭之徑山。皆侍從之。密庵開室問僧。不是心不是佛不是物。師侍側忽大悟。密庵遷靈隱。命師居第一座。旋出世
【現代漢語翻譯】 現代漢語譯本 應庵華禪師（《五燈會元》）。
明州天童應庵禪師，名曇華（Tan-hua）。生於蘄州江氏。生來就奇特傑出。十七歲在東禪剃度出家。受具足戒后遍參各地知識。在云居山拜謁圓悟禪師（Yuan-wu Chanshi）。悟入蜀地彰教隆禪師（Zhangjiao Long Chanshi）之見。隆禪師移居虎丘山，禪師侍奉左右半年，頓悟玄奧。屢次遷往大寺。住在歸宗寺時，大慧禪師（Dahui Chanshi）在梅陽，寄給禪師偈語說：『坐斷金輪第一峰，千妖百怪盡潛蹤。年來又得真訊息，報道楊岐正脈通。』可見對其歸依之重視。孝宗隆興元年六月十三日，安然圓寂。全身舍利塔建在寺山。是虎丘隆禪師的法嗣。隆禪師，法名紹隆（Shao-long），是圓悟勤禪師的法嗣，屬於臨濟宗（Linji School）。（《五燈會元》）
臨安府凈慈肯堂禪師，名彥充（Yan-chong）。生於杭州於潛盛氏。幼年依照明空院義堪（Yi-kan）為師而得度。遊學時領悟于東林卍庵顏禪師（Wan'an Yan Chanshi）處。彥充奉旨住在凈慈寺。圓寂后塔建在寺南庵。是卍庵顏禪師的法嗣。卍庵禪師住在江州東林寺，名道顏（Dao-yan），是蜀郡潼川人，族姓鮮干比。長期參學于圓悟禪師，開悟后返回蜀地。圓悟禪師囑咐他依止妙喜禪師（Miaoxi Chanshi），並寫信給妙喜禪師說：『顏川的彩繪已經完成，只欠點睛而已。』妙喜禪師住在雲門寺和洋嶼，道顏禪師都侍奉在他身邊。朝夕請教質疑，才得以大悟。於是繼承了大慧杲禪師的法脈。（《五燈會元》）
杭州景德靈隱禪寺禪師，名崇岳（Chong-yue）。生於處州龍泉吳氏。孝宗隆興二年，在杭州西湖白蓮精舍得度。遊方參學。最後在衢州西山拜見密庵杰禪師（Mi'an Jie Chanshi）。密庵禪師移居建康蔣山華藏寺和杭州徑山寺，崇岳禪師都侍奉在他身邊。密庵禪師開堂說法時問僧人：『不是心，不是佛，不是物。』崇岳禪師在側忽然大悟。密庵禪師遷居靈隱寺，命崇岳禪師擔任第一座，不久后崇岳禪師便開始住持一方。
【English Translation】 English version Ying'an Hua Chan Master (from 'Wudeng Huiyuan').
Chan Master Ying'an Hua of Tiantong Monastery in Mingzhou, whose name was Tan-hua. He was born into the Jiang family of Qizhou. He was extraordinary from birth. At the age of seventeen, he left home at Dongchan Monastery and had his head shaved. After receiving the full precepts, he widely visited various teachers. He paid homage to Chan Master Yuan-wu at Yunju Mountain. He awakened to the views of Chan Master Zhangjiao Long in Shu. When Chan Master Long moved to Tiger Hill, the master served him for half a year, during which he suddenly awakened to profound mysteries. He was repeatedly transferred to large monasteries. While residing at Guizong Monastery, Chan Master Dahui was in Meiyang and sent the master a verse saying: 'Sitting firmly on the first peak of the Golden Wheel, a thousand demons and monsters all hide their tracks. In recent years, I have again obtained true news, reporting that the true lineage of Yangqi is flowing.' This shows how much he valued his return. On the thirteenth day of the sixth month of the first year of the Longxing era of Emperor Xiaozong, he passed away peacefully. His entire body stupa was built on the temple mountain. He was a Dharma heir of Chan Master Long of Tiger Hill. Chan Master Long, whose Dharma name was Shao-long, was a Dharma heir of Chan Master Yuan-wu Qin, belonging to the Linji School. (from 'Wudeng Huiyuan')
Chan Master Kentang of Jingci Monastery in Lin'an Prefecture, whose name was Yan-chong. He was born into the Sheng family of Yuqian in Hangzhou. In his youth, he relied on Yi-kan of Mingkong Monastery as his teacher and was ordained. While traveling and studying, he received instruction from Chan Master Wan'an Yan of Donglin Monastery. Yan-chong received an imperial order to reside at Jingci Monastery. After his death, his stupa was built at the South Hermitage of the temple. He was a Dharma heir of Chan Master Wan'an Yan. Chan Master Wan'an resided at Donglin Monastery in Jiangzhou, whose name was Dao-yan, a native of Tongchuan in Shu, from the Xianyu clan. He studied with Chan Master Yuan-wu for a long time, and after awakening, he returned to Shu. Yuan-wu instructed him to rely on Chan Master Miaoxi, and wrote a letter to Chan Master Miaoxi saying: 'The painting of Yan-chuan is complete, only the eyes need to be dotted.' Chan Master Miaoxi resided at Yunmen Monastery and Yangyu, and Dao-yan served him at both places. He questioned and inquired day and night, and finally attained great enlightenment. He then inherited the Dharma lineage of Chan Master Dahui Gao. (from 'Wudeng Huiyuan')
Chan Master Chongyue of Jingde Lingyin Monastery in Hangzhou, whose name was Chong-yue. He was born into the Wu family of Longquan in Chuzhou. In the second year of the Longxing era of Emperor Xiaozong, he was ordained at the White Lotus Hermitage of West Lake in Hangzhou. He traveled and studied. Finally, he met Chan Master Mi'an Jie at Xishan in Quzhou. When Chan Master Mi'an moved to Huazang Monastery on Jiang Mountain in Jiankang and Jingshan Monastery in Hangzhou, Chongyue served him at both places. When Chan Master Mi'an opened the Dharma hall and asked the monks, 'It is not mind, not Buddha, not thing,' Chan Master Chongyue suddenly awakened while standing beside him. When Chan Master Mi'an moved to Lingyin Monastery, he appointed Chan Master Chongyue as the first seat, and soon after, Chan Master Chongyue began to preside over a region.
平江澄照。為密庵嗣。遷江陰光孝無為治父饒州薦福明州香山平江虎丘。寧宗慶元三年詔住靈隱。慶元六年上章乞老。帝許之退居東庵。嘉泰二年八月四日。手書別交舊公卿。垂語于學者曰。有力量人因甚抬腳不起。又曰。開口不在舌頭上。貽書嗣法弟子。香山光睦．云居善開．囑以闡法。書偈曰。來無所來。去無所去。瞥轉玄關。佛祖罔措。跏趺而寂。壽七十一歲。臘四十九夏。塔全身北高峰之原(行業碑刻)。
宋 紹熙五年春三月。壽皇不豫。六月丁酉夜壽皇崩。帝寢疾。是日太皇太后有旨。聽就內中成服。秋七月甲子。太皇太后降旨云。皇帝以疾至今。未能執喪。曾有親筆自欲退閑。皇子嘉王可即皇帝位。尊皇帝為太上皇帝。皇后為太上皇后。嘉王固辭。且顧樞密趙汝愚曰。某無罪恐負不孝之名。合門宣贊。中侍關禮等。遽以黃袍披嘉王。王拒不受。汝愚固請。遂即皇帝位於東檻之素幄(宋鑒)。
寧宗
諱擴。光宗長子。封嘉王。即帝位。臨下以簡。御眾以寬。省刑薄賦。罷歲貢寬民力。留心帝王之業。服浣濯之衣。二十七歲受禪。在位三十年。壽五十七歲(帝紀) 慶元(六)嘉泰(四)開禧(三)嘉定(十七)。乙卯 慶元元年 大金 明昌六年 西夏 丙辰 慶元二年 金改 承
【現代漢語翻譯】 現代漢語譯本：平江澄照（Pingjiang Chengzhao），是密庵（Mi'an）的法嗣。先後遷住江陰光孝（Jiangyin Guangxiao）、無為治父（Wuweizhi Fu）、饒州薦福（Raozhou Jianfu）、明州香山（Mingzhou Xiangshan）、平江虎丘（Pingjiang Huqiu）。寧宗慶元三年，奉詔住持靈隱寺（Lingyin Temple）。慶元六年，上書請求告老還鄉。皇帝應允，退居東庵。嘉泰二年八月初四，親筆書寫告別舊友公卿，對學人垂示說：『有力量的人為什麼抬不起腳？』又說：『開口不在舌頭上。』遺書給嗣法弟子香山光睦（Xiangshan Guangmu）、云居善開（Yunjushan Kai），囑咐他們弘揚佛法。留下偈語說：『來無所來，去無所去，瞥轉玄關，佛祖罔措。』然後結跏趺坐而圓寂，享年七十一歲，僧臘四十九年。塔葬全身於北高峰之原（有行業碑刻）。 宋紹熙五年春三月，壽皇（Shouhuang）身體不適。六月丁酉夜，壽皇駕崩。皇帝也臥病在床。當日，太皇太后有旨，允許在宮中成服。秋七月甲子，太皇太后下旨說：『皇帝因病至今，未能主持喪事，曾親筆表示想要退位休養。皇子嘉王（Jia Wang）可以即皇帝位，尊皇帝為太上皇帝，皇后為太上皇后。』嘉王堅決推辭，並且顧謂樞密趙汝愚（Zhao Ruyu）說：『我沒有罪過，恐怕揹負不孝之名。』合門宣贊中侍關禮（Guan Li）等人，立即將黃袍披在嘉王身上，嘉王拒絕接受。趙汝愚堅決請求，於是嘉王在東檻的素色帷帳中即皇帝位（出自《宋鑒》）。 寧宗（Ningzong） 名諱擴（Kuo），是光宗（Guangzong）的長子，被封為嘉王。即位后，以簡政愛民，以寬厚待人。減少刑罰，減輕賦稅，停止歲貢，減輕百姓負擔。留心帝王之業，穿著粗布衣服。二十七歲接受禪讓，在位三十年，享年五十七歲（出自《帝紀》）。年號有慶元（六年）、嘉泰（四年）、開禧（三年）、嘉定（十七年）。乙卯年是慶元元年，對應金朝的明昌六年，西夏的年份未提及。丙辰年是慶元二年，金朝改年號為承安。
【English Translation】 English version: Pingjiang Chengzhao, was a Dharma heir of Mi'an. He successively moved to Jiangyin Guangxiao, Wuweizhi Fu, Raozhou Jianfu, Mingzhou Xiangshan, and Pingjiang Huqiu. In the third year of the Qingyuan era of Emperor Ningzong, he was ordered to reside at Lingyin Temple. In the sixth year of the Qingyuan era, he submitted a memorial requesting to retire due to old age. The emperor granted his request, and he retired to Dong'an. On the fourth day of the eighth month of the second year of the Jiatai era, he personally wrote farewell letters to old friends and high-ranking officials, and gave instructions to students, saying: 'Why can't a person with strength lift their feet?' He also said: 'Speaking is not on the tongue.' He left a letter to his Dharma heirs, Xiangshan Guangmu and Yunjushan Kai, entrusting them with propagating the Dharma. He left a verse saying: 'Coming from nowhere, going to nowhere, a glimpse turns the mysterious pass, Buddhas and ancestors are at a loss.' Then he sat in full lotus posture and passed away, at the age of seventy-one, with forty-nine years of monastic life. His whole body was buried in a pagoda at the source of North Peak (with an inscribed stele of his deeds). In the spring of the fifth year of the Shaoxi era of the Song Dynasty, in the third month, Emperor Shouhuang was unwell. On the night of Dingyou in the sixth month, Emperor Shouhuang passed away. The emperor was also ill in bed. On the same day, the Grand Empress Dowager issued an edict, allowing mourning clothes to be worn in the palace. In the seventh month, Jiazi, the Grand Empress Dowager issued an edict saying: 'The emperor has been ill until now and has been unable to preside over the funeral. He has personally expressed his desire to abdicate and retire. The imperial son, Prince Jia, may immediately ascend the throne, and the emperor will be honored as the Supreme Emperor, and the empress as the Supreme Empress.' Prince Jia firmly declined, and said to the privy councilor Zhao Ruyu: 'I am not guilty, I am afraid of bearing the name of unfilial piety.' Guan Li and others, the announcers and attendants of the whole palace, immediately draped the yellow robe on Prince Jia, but Prince Jia refused to accept it. Zhao Ruyu earnestly requested, so Prince Jia ascended the throne in the plain tent of the East Railing (from 'Song Jian'). Emperor Ningzong His personal name was Kuo, and he was the eldest son of Emperor Guangzong, and was enfeoffed as Prince Jia. After ascending the throne, he governed with simplicity and loved the people, and treated people with leniency. He reduced punishments, reduced taxes, stopped annual tributes, and reduced the burden on the people. He paid attention to the affairs of the emperor and wore coarse clothes. He received the abdication at the age of twenty-seven, reigned for thirty years, and lived to the age of fifty-seven (from 'Imperial Records'). The era names were Qingyuan (6 years), Jiatai (4 years), Kaixi (3 years), and Jiading (17 years). The year Yimao was the first year of Qingyuan, corresponding to the sixth year of Mingchang of the Jin Dynasty, and the year of Western Xia was not mentioned. The year Bingchen was the second year of Qingyuan, and the Jin Dynasty changed the era name to Cheng'an.
安元年 西夏
金國改元十一月二十三日大赦度僧千員(金志)。丁巳 慶元三年 大金 承安二年 西夏 戊午 慶元四年 承安三年 西夏 己末 慶元五年 大金 承安四年 西夏
金九月大後趙氏寢疾。國王候起居。鄭宸妃亦至。后曰。我有一心願未遂。宸妃能成我意乎。我家三四百口為煬王(即海陵煬王也)所殺。叢冢在和龍(即燕慕容氏之黃龍府也)我欲創一寺在彼追薦冥福歲時奠享。我不敢費公錢。我自有錢七萬可以辦。汝說與皇帝。越旬太后崩。宸妃以其遺留分與中外姻親及諸趙氏之在京遠近者。奏手詔下和龍府起大明寺。造九級浮圖。遣太后殿內侍侯衍監造。務極壯麗。且度僧三萬人。施以度牒。度及五萬人也。寺傍建八寺以處之(金志)。庚申 慶元六年 大金 承安五年 西夏
宋五月丁亥壽仁太上皇后崩。謚曰慈懿。八月丁亥太上皇帝光宗崩(宋鑒)。
金愛王既叛。求援大軍。是年大軍大舉深入。十二月丁酉。取大都城圍和龍(大軍今元朝大勢也金志)。辛酉 嘉泰元年 金改 泰和元年 西夏 壬戌 嘉泰二年行禪宗機緣普燈錄 泰和二年 西夏 癸亥 嘉泰三年 泰和三年 西夏 甲子 嘉泰四年追封岳飛曰鄂王宋鑒 泰和四年 西夏 乙丑 開禧元
【現代漢語翻譯】 現代漢語譯本 安元年 西夏
金國改元，十一月二十三日大赦，度僧千員（金志）。丁巳年，南宋慶元三年，金國承安二年，西夏。戊午年，南宋慶元四年，金國承安三年，西夏。己末年，南宋慶元五年，金國承安四年，西夏。
金國九月，太后趙氏寢疾，國王前去問候起居，鄭宸妃也到了。太后說：『我有一樁心願未了，宸妃能替我完成嗎？我家三四百口人被煬王（即海陵煬王）所殺，叢冢在和龍（即燕慕容氏的黃龍府），我想在那裡建一座寺廟，追薦他們的冥福，每年按時祭奠。我不敢用公家的錢，我自己有七萬錢可以辦理。你替我告訴皇帝。』過了十天，太后去世。宸妃把太后遺留的財物分給中外姻親以及在京城遠近的趙氏族人，上奏請求下令和龍府興建大明寺，建造九級浮圖，派遣太后殿內侍侯衍監工建造，務求極其壯麗，並且度僧三萬人，施捨度牒，後來度僧達到五萬人。在寺廟旁邊建造八座寺廟來安置他們（金志）。庚申年，南宋慶元六年，金國承安五年，西夏。
南宋五月丁亥日，壽仁太上皇后去世，謚號為慈懿。八月丁亥日，太上皇帝光宗去世（宋鑒）。
金國愛王叛亂，請求大軍支援。這年，大軍大規模深入，十二月丁酉日，攻取大都城，包圍和龍（大軍指現在的元朝大勢，金志）。辛酉年，南宋嘉泰元年，金國改為泰和元年，西夏。壬戌年，南宋嘉泰二年，刊行禪宗機緣普燈錄，金國泰和二年，西夏。癸亥年，南宋嘉泰三年，金國泰和三年，西夏。甲子年，南宋嘉泰四年，追封岳飛為鄂王（宋鑒），金國泰和四年，西夏。乙丑年，南宋開禧元年 English version An Yuan Year, Western Xia
The Jin Dynasty changed its era name. On the 23rd day of the eleventh month, a general amnesty was granted, and a thousand monks were ordained (Jin Zhi). Ding Si Year, the 3rd year of Qingyuan in the Southern Song Dynasty, the 2nd year of Chengan in the Jin Dynasty, Western Xia. Wu Wu Year, the 4th year of Qingyuan, the 3rd year of Chengan, Western Xia. Ji Wei Year, the 5th year of Qingyuan in the Southern Song Dynasty, the 4th year of Chengan in the Jin Dynasty, Western Xia.
In the ninth month of the Jin Dynasty, Empress Dowager Zhao fell ill. The King went to inquire about her well-being, and Concubine Zheng Chen also arrived. The Empress Dowager said, 'I have a wish that has not been fulfilled. Can Concubine Chen help me accomplish it? My family of three to four hundred people was killed by Yang Wang (i.e., Emperor Yang of the Hai Ling Dynasty). Their collective graves are in Helong (i.e., Huanglong Prefecture of the Yan Murong clan). I want to build a temple there to pray for their happiness in the afterlife and offer sacrifices regularly. I dare not spend public money; I have 70,000 coins of my own to handle it. Please tell the Emperor for me.' Ten days later, the Empress Dowager passed away. Concubine Zheng Chen distributed the Empress Dowager's remaining belongings to relatives inside and outside the court, as well as to members of the Zhao clan near and far in the capital. She submitted a memorial requesting that Helong Prefecture be ordered to build Daming Temple, construct a nine-story pagoda, and dispatch Hou Yan, a palace attendant of the Empress Dowager, to supervise the construction, striving for utmost magnificence. Furthermore, 30,000 monks were ordained and given ordination certificates, eventually reaching 50,000 monks. Eight temples were built next to the temple to accommodate them (Jin Zhi). Geng Shen Year, the 6th year of Qingyuan in the Southern Song Dynasty, the 5th year of Chengan in the Jin Dynasty, Western Xia.
On the Ding Hai day of the fifth month in the Southern Song Dynasty, the Retired Empress Dowager Shouren passed away and was posthumously named Ci Yi. On the Ding Hai day of the eighth month, the Retired Emperor Guangzong passed away (Song Jian).
King Ai of Jin rebelled and requested support from the main army. In this year, the main army advanced deeply on a large scale. On the Ding You day of the twelfth month, they captured Dadu City and besieged Helong (the main army refers to the current Yuan Dynasty, Jin Zhi). Xin You Year, the 1st year of Jiatai in the Southern Song Dynasty, the Jin Dynasty changed to the 1st year of Taihe, Western Xia. Ren Xu Year, the 2nd year of Jiatai, the 'Chan Sect Enlightenment Records' were published, the 2nd year of Taihe, Western Xia. Gui Hai Year, the 3rd year of Jiatai, the 3rd year of Taihe, Western Xia. Jia Zi Year, the 4th year of Jiatai, Yue Fei was posthumously honored as Prince E (Song Jian), the 4th year of Taihe, Western Xia. Yi Chou Year, the 1st year of Kaixi in the Southern Song Dynasty
【English Translation】 An Yuan Year, Western Xia
The Jin Dynasty changed its era name. On the 23rd day of the eleventh month, a general amnesty was granted, and a thousand monks were ordained (Jin Zhi). Ding Si Year, the 3rd year of Qingyuan in the Southern Song Dynasty, the 2nd year of Chengan in the Jin Dynasty, Western Xia. Wu Wu Year, the 4th year of Qingyuan, the 3rd year of Chengan, Western Xia. Ji Wei Year, the 5th year of Qingyuan in the Southern Song Dynasty, the 4th year of Chengan in the Jin Dynasty, Western Xia.
In the ninth month of the Jin Dynasty, Empress Dowager Zhao fell ill. The King went to inquire about her well-being, and Concubine Zheng Chen also arrived. The Empress Dowager said, 'I have a wish that has not been fulfilled. Can Concubine Chen help me accomplish it? My family of three to four hundred people was killed by Yang Wang (i.e., Emperor Yang of the Hai Ling Dynasty). Their collective graves are in Helong (i.e., Huanglong Prefecture of the Yan Murong clan). I want to build a temple there to pray for their happiness in the afterlife and offer sacrifices regularly. I dare not spend public money; I have 70,000 coins of my own to handle it. Please tell the Emperor for me.' Ten days later, the Empress Dowager passed away. Concubine Zheng Chen distributed the Empress Dowager's remaining belongings to relatives inside and outside the court, as well as to members of the Zhao clan near and far in the capital. She submitted a memorial requesting that Helong Prefecture be ordered to build Daming Temple, construct a nine-story pagoda, and dispatch Hou Yan, a palace attendant of the Empress Dowager, to supervise the construction, striving for utmost magnificence. Furthermore, 30,000 monks were ordained and given ordination certificates, eventually reaching 50,000 monks. Eight temples were built next to the temple to accommodate them (Jin Zhi). Geng Shen Year, the 6th year of Qingyuan in the Southern Song Dynasty, the 5th year of Chengan in the Jin Dynasty, Western Xia.
On the Ding Hai day of the fifth month in the Southern Song Dynasty, the Retired Empress Dowager Shouren passed away and was posthumously named Ci Yi. On the Ding Hai day of the eighth month, the Retired Emperor Guangzong passed away (Song Jian).
King Ai of Jin rebelled and requested support from the main army. In this year, the main army advanced deeply on a large scale. On the Ding You day of the twelfth month, they captured Dadu City and besieged Helong (the main army refers to the current Yuan Dynasty, Jin Zhi). Xin You Year, the 1st year of Jiatai in the Southern Song Dynasty, the Jin Dynasty changed to the 1st year of Taihe, Western Xia. Ren Xu Year, the 2nd year of Jiatai, the 'Chan Sect Enlightenment Records' were published, the 2nd year of Taihe, Western Xia. Gui Hai Year, the 3rd year of Jiatai, the 3rd year of Taihe, Western Xia. Jia Zi Year, the 4th year of Jiatai, Yue Fei was posthumously honored as Prince E (Song Jian), the 4th year of Taihe, Western Xia. Yi Chou Year, the 1st year of Kaixi in the Southern Song Dynasty
年 金議遷都 泰和五年 西夏 丙寅 開禧二年 泰和六年 西夏
西夏拓跋失都兒忽。仁宗侄也。干順之小子曰仁友者之子也。五月立。在位六年(金志)。丁卯 開禧三年 泰和七年 西夏 戊辰 嘉定元年 泰和八年 西夏
金十一月丙辰。章宗崩。無嗣。群臣奉遺詔立衛王允濟。丙寅即帝位。世宗第七子也。在位四年。紇石烈[幸*力]中弒之。己巳 嘉定二年 金改 大安元年 西夏 庚午 嘉定三年旃檀佛像至是庚午計二千二百二年矣 大安二年 西夏
旃檀瑞像 是歲止金國十二年矣。十月迎赴上京禁庭供養。按翰林程鉅夫瑞像殿記曰。釋迦如來初為太子生七日。母摩耶棄世生忉利天。佛既成道思念母恩。遂升忉利天為母說法。優填國王自以久失瞻仰于如來欲見無從。乃刻旃檀為像。目犍連尊者慮有闕陋。躬以神力攝三十二匠升忉利天。諦觀相好三返。乃得其真既成。國王臣民奉之猶真佛焉。及佛自忉利天覆至人間。王率臣庶同往迎佛。此像騰步空中向佛稽首。佛為摩頂授記曰。我滅度千年之後。汝從震旦(東土也)廣利人天。由是西土一千二百八十五年。龜慈六十八年。涼州十四年。長安一十七年。江南一百七十三年。淮南三百六十七年。復至江南二十一年。汴涼一百七
【現代漢語翻譯】 現代漢語譯本 年 金議遷都，泰和五年，西夏 丙寅（1206年），開禧二年，泰和六年，西夏。
西夏 拓跋失都兒忽（姓名）。仁宗（西夏皇帝）的侄子。干順（西夏皇帝）的小兒子仁友的兒子。五月即位。在位六年（金史記載）。丁卯（1207年），開禧三年，泰和七年，西夏 戊辰（1208年），嘉定元年，泰和八年，西夏。
金 十一月丙辰（1208年）。章宗（金朝皇帝）駕崩。沒有子嗣。群臣遵奉遺詔擁立衛王允濟。丙寅（1206年）即帝位。是世宗（金朝皇帝）的第七個兒子。在位四年。紇石烈[幸*力]中 弒殺了他。己巳（1209年），嘉定二年，金 改 大安元年，西夏 庚午（1210年），嘉定三年，旃檀佛像到這時庚午年計算已經二千二百零二年了，大安二年，西夏。
旃檀瑞像，這一年到金國已經十二年了。十月迎到上京禁庭供養。按照翰林程鉅夫《瑞像殿記》記載：釋迦如來最初作為太子出生七天後，母親摩耶夫人去世升到忉利天。佛陀成道后思念母親的恩德，於是升到忉利天為母親說法。優填國王因為長期失去對如來的瞻仰，想要見卻無法見到，於是用旃檀木雕刻佛像。目犍連尊者擔心雕刻有所缺失，親自用神力帶領三十二個工匠升到忉利天，仔細觀察佛的相好三次，才得到佛的真容。佛像雕成后，國王臣民供奉它就像真佛一樣。等到佛陀從忉利天回到人間，國王率領臣民一同前去迎接佛陀，這尊佛像騰空而起向佛陀稽首。佛陀為它摩頂授記說：『我滅度一千年之後，你從震旦（東土），廣泛利益人天。』由此西土一千二百八十五年，龜茲六十八年，涼州十四年，長安一十七年，江南一百七十三年，淮南三百六十七年，又到江南二十一年，汴涼一百七
【English Translation】 English version Year, Jin Dynasty discussed moving the capital, Taihe year 5, Western Xia Bingyin (1206), Kaixi year 2, Taihe year 6, Western Xia.
Western Xia, Tuoba Shiduerhu (name). Nephew of Emperor Renzong (of Western Xia). Son of Renyou, the youngest son of Emperor Ganshun (of Western Xia). Ascended the throne in May. Reigned for six years (according to the History of Jin). Dingmao (1207), Kaixi year 3, Taihe year 7, Western Xia Wuchen (1208), Jiading year 1, Taihe year 8, Western Xia.
Jin, Bingchen (1208) in the eleventh month. Emperor Zhangzong (of the Jin Dynasty) passed away. Without an heir. The ministers followed his will and enthroned Prince Wei, Yunji. Bingyin (1206) ascended the throne. He was the seventh son of Emperor Shizong (of the Jin Dynasty). Reigned for four years. Heshilie [幸*力]zhong assassinated him. Jisi (1209), Jiading year 2, Jin changed to Daan year 1, Western Xia Gengwu (1210), Jiading year 3, the Sandalwood Buddha statue, calculated to this Gengwu year, is two thousand two hundred and two years, Daan year 2, Western Xia.
The Sandalwood Auspicious Image, this year marks twelve years since it arrived in the Jin Dynasty. In October, it was welcomed to the imperial court in the capital for worship. According to the 'Record of the Auspicious Image Hall' by Hanlin Cheng Juifu: When Shakyamuni Tathagata was first born as a prince, seven days after his birth, his mother, Maya, passed away and ascended to Trayastrimsa Heaven. After the Buddha attained enlightenment, he thought of his mother's kindness, so he ascended to Trayastrimsa Heaven to preach the Dharma for his mother. King Udayana, because he had long lost the opportunity to behold the Tathagata and could not see him, carved a Buddha statue from sandalwood. Venerable Maudgalyayana, fearing that the carving might be flawed, personally used his divine power to lead thirty-two artisans to Trayastrimsa Heaven, carefully observing the Buddha's features three times, and thus obtained the true likeness of the Buddha. After the statue was completed, the king and his subjects worshipped it as if it were the real Buddha. When the Buddha returned to the human world from Trayastrimsa Heaven, the king led his subjects to welcome the Buddha, and the statue rose into the air and bowed to the Buddha. The Buddha touched its head and prophesied: 'One thousand years after my Nirvana, you will widely benefit humans and devas from Zhendan (Eastern Land).' From then on, it spent one thousand two hundred and eighty-five years in the Western Lands, sixty-eight years in Kucha, fourteen years in Liangzhou, seventeen years in Chang'an, one hundred and seventy-three years in Jiangnan, three hundred and sixty-seven years in Huainan, and again twenty-one years in Jiangnan, one hundred and seven in Bianliang.
十七年。北至燕京居聖安寺。十二年。北至上京大儲慶寺二十年。南還燕宮內殿居五十四年。丁丑歲三月燕宮火。迎還聖安寺居。今五十九年。乙亥歲當今大元世祖皇帝至元十二年也。帝遣大臣孛羅等四眾。備法駕使衛音伎。迎奉萬壽山仁智殿。丁丑建大聖萬安寺。己丑歲自仁智殿迎安寺之後殿。大作佛事。瑞像計自優填王造始之歲至今延祐丙辰凡二千三百有七年(殿記碑刻)。辛未 嘉定四年 大金 大安三年 西夏 神宗 光定元年
春西夏神宗拓跋須蕃邸立。始為大軍所攻。求援于金。金不能救。夏人乃叛金。是時大朝國勢益強。但居其故地。于燕云置行省。命其大臣領之。所謂太師國王也。韃靼之先與女真同類。蓋皆靺鞨之後也。其國在元魏齊(北齊)周(宇文)之時稱勿吉。至隋稱靺鞨。地直長安東北六千里。東瀕海離為數十郡。有黑水白山等名。白山本臣高麗。唐滅高麗。其遺人迸入渤海。惟黑水完強。及渤海盛靺鞨皆役屬之。后為奚契丹所攻。部族分散。其居混同江之上(遼東開元路咸平府長白山黑水發源粟米河。曰混同江)初名曰女真(一曰混同江。即高麗鴨緣水之源。蓋古肅慎之地也)乃黑水遺種其居於陰山者。自號為韃靼。在唐末及五代時常通中國。宋初各再入貢。韃靼之人皆勇悍而善
【現代漢語翻譯】 現代漢語譯本： 十七年，（瑞像）北至燕京（今北京）居住在聖安寺。十二年，北至上京（今內蒙古巴林左旗）大儲慶寺二十年。南還燕宮內殿居住五十四年。丁丑年三月，燕宮發生火災，迎回（瑞像）居住在聖安寺。如今五十九年。乙亥年是當今大元世祖皇帝至元十二年。皇帝派遣大臣孛羅等四眾，準備法駕和使衛音伎，迎奉（瑞像）到萬壽山仁智殿。丁丑年，建造大聖萬安寺。己丑年，從仁智殿迎（瑞像）到安寺的後殿，大作佛事。瑞像從優填王開始製造的那年算起，到如今延祐丙辰年，總共有二千三百零七年（殿記碑刻）。辛未年是嘉定四年，大金是大安三年，西夏是神宗光定元年。
春季，西夏神宗拓跋須蕃邸即位。開始被大軍所攻打，向金朝求援。金朝不能救助。西夏人於是背叛金朝。這時大朝（指蒙古）國勢更加強盛，只是居住在原來的地方，在燕云地區設定行省，命令大臣來管理。所說的太師國王就是指他們。韃靼的先人和女真同類，大概都是靺鞨的後代。他們的國家在元魏、北齊、北周的時候，被稱為勿吉。到隋朝稱為靺鞨。地方在長安東北六千里。東邊瀕臨大海，分為數十郡，有黑水、白山等名稱。白山原本是臣服於高麗的。唐朝滅亡高麗，高麗的遺民逃入渤海。只有黑水完強。等到渤海強盛，靺鞨都歸其管轄。後來被奚契丹所攻打，部族分散。他們居住在混同江之上（遼東開元路咸平府長白山黑水發源的粟米河，叫做混同江），最初的名字叫做女真（一說混同江，就是高麗鴨綠江的源頭，大概是古代肅慎的地方）。是黑水的遺種，他們居住在陰山的，自稱為韃靼。在唐朝末年和五代時常與中國交往。宋朝初年各自再次來進貢。韃靼人都是勇敢強悍而且擅長...
【English Translation】 English version: For seventeen years, (the sacred image) was in Yanjing (present-day Beijing), residing at the Sheng'an Temple. For twelve years, it was in the Da Chuqing Temple in Shangjing (present-day Balin Left Banner, Inner Mongolia) for twenty years. It returned south to reside in the inner palace of the Yan Palace for fifty-four years. In the Dingchou year, the Yan Palace caught fire in the third month, and (the sacred image) was welcomed back to reside in the Sheng'an Temple. Now it has been fifty-nine years. The Yihai year is the twelfth year of the Zhiyuan era of the current Great Yuan Emperor Shizu. The emperor sent ministers Boluo and others, along with four groups, prepared the imperial carriage and sent musicians to welcome (the sacred image) to the Renzhi Hall on Longevity Mountain. In the Dingchou year, the Great Sacred Wanan Temple was built. In the Jichou year, (the sacred image) was welcomed from the Renzhi Hall to the rear hall of the An Temple, and grand Buddhist ceremonies were performed. From the year when King Udayana began to create the sacred image to the present Yanyou Bingchen year, there have been a total of two thousand three hundred and seven years (according to the inscription on the temple record). The Xinwei year is the fourth year of Jiading, the third year of Daan of the Great Jin, and the first year of Guangding of Emperor Shenzong of Western Xia.
In the spring, Emperor Shenzong Tuoba Xufan of Western Xia ascended the throne. He began to be attacked by large armies and sought aid from the Jin Dynasty. The Jin Dynasty was unable to help. The people of Western Xia then rebelled against the Jin Dynasty. At this time, the national power of the Great Dynasty (referring to the Mongols) became even stronger, but they only resided in their original territory, established a province in the Yanyun region, and ordered their ministers to govern it. The so-called Grand Preceptor King refers to them. The ancestors of the Tatars were of the same kind as the Jurchens, and were probably all descendants of the Mohe. Their country was called Wuji during the Yuan Wei, Northern Qi, and Northern Zhou dynasties. During the Sui Dynasty, they were called Mohe. The place was six thousand li northeast of Chang'an. It bordered the sea to the east and was divided into dozens of prefectures, with names such as Black Water and White Mountain. White Mountain was originally subordinate to Goryeo. When the Tang Dynasty destroyed Goryeo, the remnants of Goryeo fled into Bohai. Only Black Water remained strong. When Bohai became strong, all the Mohe were under its jurisdiction. Later, they were attacked by the Khitan, and the tribes were scattered. They lived above the Hun Tong River (the Su Mi River originating from Changbai Mountain Black Water in Xianping Prefecture, Kaiyuan Road, Liaodong, is called the Hun Tong River). Their initial name was Jurchen (it is said that the Hun Tong River is the source of the Yalu River of Goryeo, probably the ancient land of Sushen). They are the remnants of Black Water, and those who lived in Yinshan called themselves Tatars. During the late Tang Dynasty and the Five Dynasties, they often communicated with China. In the early Song Dynasty, they each came to pay tribute again. The Tatar people were all brave and fierce and skilled at...
戰。其近漢地者謂之熟韃靼。尚能種秫穄。以平底瓦釜煮而食之。其遠者謂之生韃靼。止以射獵為生。無器甲用骨鏃而已。蓋以地不產鐵故也。契丹雖通其和市。而鐵禁甚嚴。後金人得河東及執劉豫廢鐵錢。由是秦晉鐵錢皆歸韃靼。得之遂大作軍器。而國以益強。方金國盛時。韃靼歲時入貢。衛王(金主)立韃靼主忒沒真(始稱皇帝)成吉思皇帝。山東兩河皆為大朝收附矣。又有朦骨國者。在女真之東北。唐謂之蒙兀部。金國謂之蒙兀。亦謂之萌骨。人不火食。夜中能視。鮫魚皮為甲。可捍流矢。自金國熙宗天眷年間始叛。都元帥宗弼用兵連年。卒不能討(宗弼即兀木所謂四太子是也)但分兵據守要害反厚賂之。其國亦自稱祖元皇帝。建立年號時為邊患。得契丹漢兒婦女而妻妾之。自是漸有火食。至是大朝乃自號大蒙古國。然二國居東西兩方。相望凡數千里。不知何以合為一名。蓋金國盛時置東北招討司。以捍禦萌骨高麗。西南招討司以統隸北方。西夏萌骨所據。蓋金主大宗創業時地二十七圍寨而北方之境。東接臨潢府。西與夏國鄰。南距靜州。北抵大人國。今盡為大朝之所有矣(金志)。壬申 嘉定五年 金改 重慶元年 西夏 酉癸 嘉定六年 大金改至寧元年九月改貞祐元年 西夏
金八月起紇石烈執
【現代漢語翻譯】 現代漢語譯本 戰爭。靠近漢地的被稱為『熟韃靼』(Shu Dadan，已開化的韃靼人)，還能種植高粱和穀子，用平底瓦鍋煮著吃。遠離漢地的被稱為『生韃靼』(Sheng Dadan，未開化的韃靼人)，只靠射獵為生，沒有盔甲，只用骨箭。這是因為當地不產鐵的緣故。契丹(Qidan，遼朝)雖然與他們互通貿易，但是對鐵的禁運非常嚴格。後來金人(Jinren，金朝人)得到河東(Hedong)並廢除了劉豫(Liu Yu)的鐵錢，因此秦(Qin)晉(Jin)的鐵錢都流向了韃靼。韃靼得到這些鐵錢后，就大量製造軍器，國家因此更加強大。當金國強盛的時候，韃靼每年都來進貢。衛王(Wei Wang，金朝皇帝)冊立韃靼首領忒沒真(Temuzhen)為成吉思皇帝(Chengjisihan Huangdi，Genghis Khan)。山東(Shandong)和兩河(Lianghe)都被大朝(Da Chao，指蒙古)收復了。 又有朦骨國(Menggu Guo)在女真(Nuzhen)的東北方。唐朝(Tang Chao)稱之為蒙兀部(Mengwubu)，金國稱之為蒙兀(Menggu)，也稱之為萌骨(Menggu)。那裡的人不吃熟食，夜裡也能看見東西。用鮫魚皮做盔甲，可以抵擋箭矢。自從金國熙宗(Xizong)天眷(Tianjuan)年間開始反叛。都元帥宗弼(Zong Bi)用兵連年，最終也不能征服（宗弼就是兀朮(Wushu)，也就是所謂的四太子）。只能分兵據守要害，反而用厚禮賄賂他們。他們的國家也自稱祖元皇帝(Zuyuan Huangdi)，建立年號，成為邊境的禍患。他們得到契丹(Qidan)和漢人(Hanren)的婦女，把她們娶為妻妾。從此漸漸開始吃熟食。到了大朝(Da Chao，指蒙古)就自稱為大蒙古國(Da Menggu Guo)。然而這兩個國家居住在東西兩方，相距數千里。不知道為什麼會合為一個名字。大概是因為金國強盛的時候設定了東北招討司(Dongbei Zhaotaosi)，用來防禦萌骨(Menggu)和高麗(Gaoli)。西南招討司(Xinan Zhaotaosi)用來統轄北方。西夏(Xixia)和萌骨(Menggu)所佔據的地方，大概是金主(Jin Zhu)大宗(Da Zong)創業時期的二十七個圍寨，是北方的邊境。東邊連線臨潢府(Linhuangfu)，西邊與夏國(Xiaguo)相鄰，南邊距離靜州(Jingzhou)，北邊到達大人國(Daren Guo)。現在都歸大朝(Da Chao，指蒙古)所有了（《金志》）。壬申年(Renshen)，嘉定五年(Jiading 5th Year)。金國(Jin Guo)改元重慶(Chongqing)元年。西夏(Xixia)酉癸(Youkui)，嘉定六年(Jiading 6th Year)。大金(Da Jin)改元至寧(Zhining)元年，九月改貞祐(Zhenyou)元年。西夏(Xixia) 金國(Jin Guo)八月，紇石烈執中(Heshilie Zhizhong)...
【English Translation】 English version War. Those near the Han lands are called 'Shu Dadan' (熟韃靼, the civilized Tartars), who can still grow sorghum and millet, which they cook in flat-bottomed tile pots and eat. Those far away from the Han lands are called 'Sheng Dadan' (生韃靼, the uncivilized Tartars), who only live by hunting. They have no armor and only use bone arrowheads, because the land does not produce iron. Although the Qidan (契丹, Liao Dynasty) trade with them, the ban on iron is very strict. Later, the Jin people (金人, Jin Dynasty people) obtained Hedong (河東) and abolished Liu Yu's (劉豫) iron coins, so the iron coins of Qin (秦) and Jin (晉) all flowed to the Tartars. After obtaining these iron coins, the Tartars manufactured a large number of military weapons, and the country became stronger. When the Jin Dynasty was prosperous, the Tartars paid tribute every year. The Prince of Wei (衛王, Jin Emperor) established the Tartar leader Temuzhen (忒沒真) as the Chengjisihan Huangdi (成吉思皇帝, Genghis Khan). Shandong (山東) and Lianghe (兩河) were all recovered by the Da Chao (大朝, referring to the Mongols). There is also the Menggu Guo (朦骨國) to the northeast of the Nuzhen (女真). The Tang Dynasty (唐朝) called it Mengwubu (蒙兀部), and the Jin Dynasty called it Menggu (蒙兀), also known as Menggu (萌骨). The people there do not eat cooked food and can see at night. They use shark skin as armor, which can resist arrows. They rebelled since the Tianjuan (天眷) era of Emperor Xizong (熙宗) of the Jin Dynasty. The Grand Marshal Zong Bi (宗弼) used troops for many years, but ultimately could not conquer them (Zong Bi is Wushu (兀朮), the so-called Fourth Prince). They could only divide their troops to guard the key points and instead bribe them with generous gifts. Their country also called itself Zuyuan Huangdi (祖元皇帝), established a reign title, and became a border trouble. They obtained Qidan (契丹) and Han (漢) women and married them as wives and concubines. From then on, they gradually began to eat cooked food. When the Da Chao (大朝, referring to the Mongols) came, they called themselves the Da Menggu Guo (大蒙古國). However, these two countries live in the east and west, thousands of miles apart. It is not known why they are combined into one name. Probably because when the Jin Dynasty was prosperous, it set up the Northeast Pacification Commission (Dongbei Zhaotaosi, 東北招討司) to defend against Menggu (萌骨) and Gaoli (高麗). The Southwest Pacification Commission (Xinan Zhaotaosi, 西南招討司) was used to govern the north. The areas occupied by Xixia (西夏) and Menggu (萌骨) were probably the twenty-seven walled villages during the founding of Emperor Da Zong (大宗) of the Jin Dynasty, which were the northern borders. It is connected to Linhuangfu (臨潢府) in the east, adjacent to Xiaguo (夏國) in the west, Jingzhou (靜州) in the south, and Daren Guo (大人國) in the north. Now they all belong to the Da Chao (大朝, referring to the Mongols) (from 'Jin Zhi' 《金志》). Renshen Year (壬申), Jiading 5th Year (嘉定五年). The Jin Dynasty (金國) changed the era name to Chongqing (重慶) 1st Year. Xixia (西夏) Youkui (酉癸), Jiading 6th Year (嘉定六年). Da Jin (大金) changed the era name to Zhining (至寧) 1st Year, and in September changed it to Zhenyou (貞祐) 1st Year. Xixia (西夏). In August of the Jin Dynasty (金國), Heshilie Zhizhong (紇石烈執中)...
中為右副元帥。將武藝軍三千迎敵大軍。二十日發燕京至紫金關。執中開關延敵。聞大軍過關一時潰走。執中還京見帝言。大軍勢盛難敵。完顏綱亦敗而回。密奏執中故放大軍入關。執中聞之懼誅。先是左副元帥南平沮格軍賞眾共怨之。執中因人心之憤欲廢主。遂回軍以誅南平為名。二十四日軍至東華門外。召南平計事手刃之。宮中聞變門皆不開。執中欲縱火燒門。守門將軍合住啟其門。執中引兵入宮。侍衛皆散走。執中遣兵執帝並其後囚于舊府。甲午(二十六日)夜執中遣內侍李監成弒國主于其府。國主為人仁厚。居兄弟中最賢。在位五年。宣宗立降封為東海郡侯。宣宗諱珣。世宗之孫也。顯宗允恭之長子。九月丙午即位。改至寧元年為貞祐元年。拜紇石烈執中太師都元帥領三省事封澤王。大軍至紫金關。距燕京二百里。遣左監軍高乞以糾軍五千拒之。失期不至。執中欲斬之。國王以高有功諭令免死。執中益其兵令出曰。勝則贖罪。敗則殺無赦。出戰軍大潰。自度必為執中所殺。遂引糾軍圍執中府突入其臥內殺之。退詣應天門待罪。十月辛亥國主以高乞掌兵不欲加罪。盡收執中弒逆之人殺之。拜高乞平章軍國加樞密大使。時大軍圍燕京。又約宋夾攻(金志)。甲戌 嘉定七年 大金 貞祐二年 西夏
金三
【現代漢語翻譯】 現代漢語譯本： 中為右副元帥（官名）。他率領三千武藝軍去迎擊敵軍。二十日從燕京出發，到達紫金關。紇石烈執中（人名）打開關門放敵軍進來。聽說敵軍過關后，金軍一時潰敗逃散。紇石烈執中回到京城，對皇帝說敵軍勢力強大難以抵擋。完顏綱（人名）也戰敗而回，暗中上奏說紇石烈執中故意放敵軍入關。紇石烈執中聽說后，害怕被誅殺。此前，左副元帥南平沮格（人名）因為賞賜不公，軍中很多人都怨恨他。紇石烈執中於是利用人們的憤怒，想要廢黜國主。就率軍返回，以誅殺南平沮格為名。二十四日，軍隊到達東華門外，召見南平沮格商議事情，將其用刀殺死。宮中聽到變故，宮門都不打開。紇石烈執中想要放火燒門。守門將軍合住（人名）打開了宮門。紇石烈執中率兵進入皇宮，侍衛都四散逃走。紇石烈執中派兵抓捕了皇帝和他的后妃，囚禁在舊府。甲午（二十六日）夜裡，紇石烈執中派內侍李監成（人名）在府邸弒殺了國主。國主為人仁厚，在兄弟中最賢能，在位五年。宣宗（人名）即位后，降封他為東海郡侯。宣宗名珣（人名），是世宗（人名）的孫子，顯宗（人名）允恭（人名）的長子。九月丙午即位，改至寧元年為貞祐元年。拜紇石烈執中為太師、都元帥，總領三省事務，封為澤王。敵軍到達紫金關，距離燕京二百里。派遣左監軍高乞（人名）率領五千糾軍去抵抗。高乞沒有按時到達。紇石烈執中想要殺了他。國王因為高乞有功，下令免他一死。紇石烈執中增加他的兵力，命令他出戰說：『勝了就贖罪，敗了就殺無赦。』高乞出戰，軍隊大敗。他自己估計一定會被紇石烈執中所殺，於是率領糾軍包圍了紇石烈執中的府邸，衝入他的臥室殺了他。然後到應天門等待治罪。十月辛亥，國主因為高乞掌管軍隊，不想加罪於他，將所有參與紇石烈執中弒逆的人都殺了。拜高乞為平章軍國事，加樞密大使。當時敵軍包圍燕京，又與宋朝約定夾攻（金史）。甲戌嘉定七年，大金貞祐二年，西夏。 金三
【English Translation】 English version: Zhi Zhong was appointed as the Right Deputy Commander. He led 3,000 warriors to confront the enemy army. On the 20th, they departed from Yanjing (present-day Beijing) and arrived at Zijin Pass. Zhi Zhong (name of a person) opened the pass to let the enemy in. Upon hearing that the enemy had crossed the pass, the Jin army immediately collapsed and fled. Zhi Zhong returned to the capital and told the Emperor that the enemy's forces were strong and difficult to resist. Wanyan Gang (name of a person) also returned defeated and secretly reported that Zhi Zhong had deliberately allowed the enemy to enter the pass. Zhi Zhong, upon hearing this, feared execution. Previously, the Left Deputy Commander Nanping Juge (name of a person) was resented by many in the army due to unfair distribution of rewards. Zhi Zhong, taking advantage of the people's anger, intended to depose the ruler. He led the army back, ostensibly to execute Nanping Juge. On the 24th, the army arrived outside Donghua Gate, summoned Nanping Juge to discuss matters, and killed him with a knife. Upon hearing the commotion, the palace gates remained closed. Zhi Zhong intended to set fire to the gates. The gate-guarding general Hezhu (name of a person) opened the gates. Zhi Zhong led his troops into the palace, and the guards scattered and fled. Zhi Zhong sent troops to capture the Emperor and his consorts, imprisoning them in the old palace. On the night of Jiawu (the 26th), Zhi Zhong sent the palace eunuch Li Jiancheng (name of a person) to assassinate the ruler in his residence. The ruler was kind and benevolent, the most virtuous among his brothers, and had reigned for five years. Emperor Xuanzong (name of a person) ascended the throne and demoted him to the Marquis of Donghai. Emperor Xuanzong, named Xun (name of a person), was the grandson of Emperor Shizong (name of a person) and the eldest son of Emperor Xianzong (name of a person) Yungong (name of a person). He ascended the throne in the ninth month, Bingwu, and changed the first year of Zhining to the first year of Zhenyou. He appointed Zhi Zhong as Grand Tutor and Commander-in-Chief, overseeing the affairs of the three provinces, and enfeoffed him as the Prince of Ze. The enemy army arrived at Zijin Pass, 200 li (unit of distance) from Yanjing. He sent the Left Supervisor Gao Qi (name of a person) to lead 5,000 correction troops to resist them. Gao Qi did not arrive on time. Zhi Zhong wanted to execute him. The King, because Gao Qi had rendered meritorious service, ordered him to be spared death. Zhi Zhong increased his troops and ordered him to go to battle, saying, 'If you win, you will atone for your crime; if you lose, you will be killed without pardon.' Gao Qi went to battle, and the army was routed. He himself estimated that he would certainly be killed by Zhi Zhong, so he led the correction troops to surround Zhi Zhong's residence, broke into his bedroom, and killed him. Then he went to Yingtian Gate to await punishment. In the tenth month, Xinhai, the King, because Gao Qi was in charge of the army, did not want to punish him, and killed all those who participated in Zhi Zhong's regicide. He appointed Gao Qi as the Minister of Military Affairs and concurrently the Grand Councilor. At that time, the enemy army besieged Yanjing and also agreed with the Song Dynasty to attack from both sides (History of Jin). Jiaxu, the seventh year of Jiading, the second year of Zhenyou of the Great Jin Dynasty, and the year of Western Xia. Jin Three
月。京師乏糧。軍民餓死者十四五。金主遣使大軍議和。索公主及護駕將軍十人細軍百人從公主童男女各五百人彩繡衣三千襲御馬三千匹金銀珠玉。又請左丞相完顏福興為質。金主皆從之。以東海郡侯少女應之。又令金主鄉其國遙拜。主不敢拒。又曰。元帥圍燕日久未嘗擄掠。欲得犒軍金帛。主亦從之。大軍北歸。是時京城白金三斤不能易米三升。死者不可勝紀。議遷都汴梁。九月二十八日起駕。十月二十四日入汴京。大軍既歸。聞金遷汴怒曰。既和而遷是有疑心而不釋憾。特以和為款我之計耳。次年八月復圍燕京。分兵下中原州郡遣使至汴。索犒軍金銀等物。金主皆與之。東平大名真定勤王之兵遇大軍皆潰敗。自是內外不通。太子守緒自燕京取間道歸汴。燕京宮闕雄麗為古今冠。至是為亂兵所焚。火經月餘不絕(金志)。乙亥 嘉定八年 大金 貞祐三年 西夏 丙子 嘉定九年 貞祐四年 西夏 丁丑 嘉定十年禪宗聯燈錄 凈慈晦翁明禪師集 金改 興定元年 西夏
金國地勢日促。遂有南窺江漢之謀。構怨于宋。數攻宋地而取之。是時西夏于金益懷貳心。以書來宋議夾攻金。八月宋安丙允夏謀(金志)。戊寅 嘉定十一年 興定二年 西夏 己卯 嘉定十二年 興定三年 西夏
癡絕禪師。
名道沖。生武信長江茍氏。光宗紹熙三年出峽參松源岳禪師于饒州薦福。會松源舉首座。曹溪生和尚出世妙果。聽其入門法語有省。遍歷叢林皆分半座。至是嘉定十二年。由徑山首座出世嘉興天寧。嗣曹源生遷蔣山。理宗嘉熙三年移雪峰。方半載詔遷天童。育王虎席兼攝住持說法兩山。淳祐四年奉旨住靈隱。退歸金陵。朝命以虎丘俾其養老。淳祐八年六月詔住育王。使者三返不起。明年二月開山吳之法華。八月詔住臨安府徑山。淳祐十年五月十三日入寂。八十二歲。僧臘六十一夏。遺骨舍利葬金陵山中(墓誌碑刻)。庚辰 嘉定十三年 大金 興定四年 西夏 辛巳 嘉定十四年 興定五年 西夏 壬午 嘉定十五年 興定六年 西夏 癸未 嘉定十六年 金改 元光元年 九月拓跋德仁立改 乾定元年 甲申 嘉定十七年秋閏八月 帝崩皇子成國公立 元光二年 乾定二年
宋閏八月丁酉。帝崩于福寧殿。年五十七歲。皇后楊氏史彌遠立貴誠為皇子。進封成國公即皇帝位。更名昀。尊皇后為皇太后。垂簾聽政。廢皇太子竑降封濟陽郡王。出判寧國府殺之(續宋通鑑)。
金十月國主珣崩。廟號宣宗。珣第三子。名守緒即帝位義宗也。性寬和慈仁。少而嗜書。長而博學。才藻富贍好為文章。在位十一年
【現代漢語翻譯】 現代漢語譯本 名道沖（僧人名號）。生於武信長江茍氏。宋光宗紹熙三年，離開四川，前往饒州薦福寺參拜松源岳禪師（僧人名號）。適逢松源禪師推舉首座，曹溪生和尚（僧人名號）在妙果寺開堂說法。道沖聽了他的入門法語後有所領悟。他遊歷各處叢林寺院，都受到半座相迎的禮遇。到了嘉定十二年，他由徑山寺首座的身份，前往嘉興天寧寺擔任住持。後來繼承了曹源生（僧人名號）的法脈，遷往蔣山寺。理宗嘉熙三年，又調往雪峰寺。擔任住持不到半年，就被皇帝下詔調往天童寺。同時兼任育王寺的住持，在兩座寺院說法。淳祐四年，奉旨住持靈隱寺。之後退隱回到金陵。朝廷下令讓他去虎丘寺養老。淳祐八年六月，再次下詔讓他住持育王寺，使者多次往返，他都沒有應允。淳祐九年二月，開山建立吳地的法華寺。八月，又下詔讓他住持臨安府的徑山寺。淳祐十年五月十三日圓寂，享年八十二歲，僧臘六十一夏。遺骨舍利葬于金陵山中（墓誌碑刻）。 庚辰年，嘉定十三年；大金國，興定四年；西夏。 辛巳年，嘉定十四年；興定五年；西夏。 壬午年，嘉定十五年；興定六年；西夏。 癸未年，嘉定十六年；金國改年號為元光元年；九月，拓跋德仁（人名）擁立，改年號為乾定元年。 甲申年，嘉定十七年秋閏八月，皇帝駕崩，皇子成國公（爵位）即位，改年號為元光二年，乾定二年。 宋朝閏八月丁酉日，皇帝在福寧殿駕崩，享年五十七歲。皇后楊氏（人名）與史彌遠（人名）擁立貴誠（人名）為皇子，進封為成國公，即皇帝位，改名為昀（人名）。尊皇后為皇太后，垂簾聽政。廢黜皇太子竑（人名），降封為濟陽郡王，派往寧國府，並將他殺害（續宋通鑑）。 金國十月，國主珣（人名）駕崩，廟號宣宗。珣的第三個兒子，名叫守緒（人名），即位，是為義宗。他性格寬厚慈仁，年少時就喜歡讀書，長大后博學多才，文采豐富，喜歡寫作文章。在位十一年。
【English Translation】 English version The name was Daocong (a monk's title). He was born in the Gou family of Changjiang, Wuxin. In the third year of Shaoxi during the reign of Emperor Guangzong of the Song Dynasty, he left Sichuan and visited Zen Master Songyuan Yue (a monk's title) at Jianfu Temple in Raozhou. Coincidentally, Zen Master Songyuan recommended the chief seat, and Monk Caoxi Sheng (a monk's title) began preaching at Miaoguo Temple. Daocong gained insight after listening to his introductory Dharma talk. He traveled to various monasteries and was always received with the honor of being offered half a seat. In the twelfth year of Jiading, he went from being the chief seat of Jingshan Temple to becoming the abbot of Tianning Temple in Jiaxing. Later, he inherited the Dharma lineage of Caoyuan Sheng (a monk's title) and moved to Jiangshan Temple. In the third year of Jiaxi during the reign of Emperor Lizong, he was transferred to Xuefeng Temple. After serving as abbot for less than half a year, he was ordered by the emperor to move to Tiantong Temple. He also concurrently served as the abbot of Yuhuang Temple, preaching at both temples. In the fourth year of Chunyou, he was ordered to reside at Lingyin Temple. Later, he retired and returned to Jinling. The court ordered him to go to Huqiu Temple to spend his old age. In the eighth year of Chunyou, in June, he was again ordered to reside at Yuhuang Temple, but the messengers returned many times without him accepting. In the ninth year of Chunyou, in February, he founded the Fahua Temple in Wu. In August, he was ordered to reside at Jingshan Temple in Lin'an Prefecture. On the thirteenth day of May in the tenth year of Chunyou, he passed away at the age of eighty-two, with sixty-one years as a monk. His remains and relics were buried in the mountains of Jinling (as recorded on his epitaph). Gengchen year, the thirteenth year of Jiading; Great Jin, the fourth year of Xingding; Western Xia. Xin Si year, the fourteenth year of Jiading; the fifth year of Xingding; Western Xia. Renwu year, the fifteenth year of Jiading; the sixth year of Xingding; Western Xia. Guiwei year, the sixteenth year of Jiading; Jin changed the era name to Yuanguang first year; In September, Tuoba Deren (person's name) was established, and the era name was changed to Qianding first year. In the Apshen year, the seventeenth year of Jiading, in the intercalary August of autumn, the emperor died, and the imperial son Chengguo Duke (title) ascended the throne, changing the era name to Yuanguang second year, Qianding second year. In the intercalary August of the Song Dynasty, on the day of Dingyou, the emperor died in Funing Hall at the age of fifty-seven. Empress Yang (person's name) and Shi Miyuan (person's name) established Guicheng (person's name) as the imperial son, advanced him to the title of Duke of Chengguo, and he ascended the throne, changing his name to Yun (person's name). The empress was honored as the empress dowager, and she ruled from behind the curtain. The crown prince Hong (person's name) was deposed and demoted to the Prince of Jiyang, sent to Ningguo Prefecture, and killed (Continued Comprehensive Mirror for Aid in Government). In October of the Jin Dynasty, the ruler Xun (person's name) died, and his temple name was Xuanzong. Xun's third son, named Shouxu (person's name), ascended the throne as Yizong. He was kind and benevolent in nature, loved reading from a young age, and was erudite and talented in writing. He reigned for eleven years.
(金志)。
理宗
諱昀。寧宗侄。年二十歲即帝位。尊尚道學。崇重士類。初政翕然。晚年宰相賈似道買民田為官田。抑軍賞而不行。國體由是多故而衰焉。在位四十一年。壽六十一歲崩(續宋通鑑) 寶慶(三)紹定(六)端平(三)嘉熙(四)淳祐(十二)寶祐(六)開慶(一)景定(五)。乙酉 寶慶元年 金改 正大元年 西夏 丙戌 寶慶二年 大金 正大二年 西夏拓跋德仁七月卒清平郡王立
金國是時群盜縱橫干戈充塞。括馬敷糧公私並竭。金由是困矣(金志)。丁亥 寶慶三年 正大三年 西夏 滅
西夏自五代唐明宗天成間。縱亂剽掠而州城被擾。且河西諸鎮言定難節度使李仁福潛通契丹。朝廷慮其連兵併吞河右南侵關中。長興四年三年癸未仁福卒。遷其子彝超為彰武留後。彝超不奉詔。遣其兄阿羅王守青嶺關。集境內黨頊諸胡以自守而輕朝廷。廢帝清泰二年二月丁丑。夏州(赫連勃勃所筑之城拓跋氏世居焉)節度使李彝超上言疾病。以兄行軍司馬彝殷權知軍州事。彝超尋卒。晉出帝開運元年二月壬子。詔以彝殷為契丹西南面詔討使。漢乾祐二年正月甲寅。詔以靜州隸定難軍。二月辛未。彝殷上表謝。彝殷以中原多故有輕傲之志。每藩鎮有叛者。常陰助之邀其重賂
【現代漢語翻譯】 現代漢語譯本： （金志）。
理宗（皇帝名）
名諱為昀（皇帝名諱），是寧宗（皇帝名）的侄子。二十歲即位。尊崇道學，器重士人。初期政治清明。晚年宰相賈似道（人名）購買百姓的田地作為官田，剋扣軍隊的賞賜而不發放。國家因此多生變故而衰敗。在位四十一年，享年六十一歲駕崩（續宋通鑑）。寶慶（年號）三年，紹定（年號）六年，端平（年號）三年，嘉熙（年號）四年，淳祐（年號）十二年，寶祐（年號）六年，開慶（年號）一年，景定（年號）五年。乙酉年，寶慶元年，金國改元正大元年，西夏。 丙戌年，寶慶二年，大金國正大二年，西夏拓跋德仁（人名）七月去世，清平郡王（爵位）繼位。
金國當時群盜四起，戰火連綿，徵收馬匹和糧食導致官民都困竭，金國因此陷入困境（金志）。 丁亥年，寶慶三年，正大三年，西夏滅亡。
西夏自從五代唐明宗天成年間，就開始作亂搶掠，各州城受到侵擾。而且河西各鎮上報說定難節度使李仁福（人名）暗中勾結契丹。朝廷擔心他們聯合起來吞併河右，南侵關中。長興四年（三年癸未年），李仁福去世，朝廷改任他的兒子李彝超（人名）為彰武留後。李彝超不聽從詔令，派他的哥哥阿羅王（人名）守衛青嶺關。聚集境內的黨項族和各胡人來防守，輕視朝廷。廢帝清泰二年二月丁丑日，夏州（赫連勃勃（人名）所筑之城，拓跋氏（姓氏）世代居住於此）節度使李彝超上書說自己生病，讓他的哥哥行軍司馬李彝殷（人名）暫代軍州事務。李彝超不久去世。晉出帝開運元年二月壬子日，下詔任命李彝殷為契丹西南面詔討使。漢乾祐二年正月甲寅日，下詔將靜州隸屬定難軍。二月辛未日，李彝殷上表謝恩。李彝殷因為中原地區多有變故，產生了輕視朝廷的想法，每當有藩鎮叛亂，常常暗中幫助他們，以求取重金賄賂。
【English Translation】 English version: (Jin Zhi).
Emperor Lizong (Emperor's name)
His personal name was Yun (Emperor's personal name), and he was the nephew of Emperor Ningzong (Emperor's name). He ascended the throne at the age of twenty. He revered Daoism and valued scholars. His early administration was harmonious. In his later years, the chancellor Jia Sidao (person's name) bought land from the people to make it official land, and he suppressed military rewards and did not distribute them. As a result, the country suffered many misfortunes and declined. He reigned for forty-one years and died at the age of sixty-one (Continued Comprehensive Mirror for Aid in Governance of the Song Dynasty). Baoqing (reign title) year 3, Shaoding (reign title) year 6, Duanping (reign title) year 3, Jiaxi (reign title) year 4, Chunyou (reign title) year 12, Baoyou (reign title) year 6, Kaiqing (reign title) year 1, Jingding (reign title) year 5. In the year Yiyou, Baoqing year 1, the Jin dynasty changed its era name to Zhengda year 1, Western Xia. In the year Bingxu, Baoqing year 2, the Great Jin dynasty Zhengda year 2, Tuoba Deren (person's name) of Western Xia died in July, and the Prince of Qingping (title) succeeded him.
At that time, the Jin state was plagued by rampant bandits and filled with warfare. The requisition of horses and provisions exhausted both the government and the people. As a result, the Jin state was in distress (Jin Zhi). In the year Dinghai, Baoqing year 3, Zhengda year 3, Western Xia was destroyed.
Since the Tiancheng period of Emperor Mingzong of the Later Tang dynasty in the Five Dynasties, Western Xia had been causing chaos and looting, and the cities and towns were disturbed. Moreover, the garrisons in Hexi reported that Li Renfu (person's name), the military commissioner of Dingnan, was secretly colluding with the Khitans. The court was worried that they would unite to annex Hexi and invade Guanzhong to the south. In the fourth year of Changxing (the year Guiwei), Li Renfu died, and the court reassigned his son Li Yichao (person's name) as the Deputy Military Commissioner of Zhangwu. Li Yichao disobeyed the imperial edict and sent his elder brother, the Prince of Aluo (person's name), to guard Qingling Pass. He gathered the Dangxiang people and various Hu people within his territory to defend himself and showed contempt for the court. On the day Dingchou in the second month of the second year of Emperor Feidi's Qingtai reign, Li Yichao, the military commissioner of Xia Prefecture (the city built by Helian Bobo (person's name), where the Tuoba clan (surname) had lived for generations), submitted a memorial stating that he was ill and requested that his elder brother, the military adjutant Li Yiyin (person's name), temporarily manage the military and administrative affairs of the prefecture. Li Yichao soon died. On the day Renzi in the second month of the first year of Emperor Chudi's Kaiyun reign of the Jin dynasty, an edict was issued appointing Li Yiyin as the Pacification Commissioner of the Southwest Frontier against the Khitans. On the day Jiayin in the first month of the second year of Emperor Han's Qianyou reign, an edict was issued placing Jing Prefecture under the jurisdiction of the Dingnan Army. On the day Xinwei in the second month, Li Yiyin submitted a memorial expressing his gratitude. Because the Central Plains region was experiencing many upheavals, Li Yiyin developed a sense of contempt for the court. Whenever there were rebellions by regional military commissioners, he would often secretly assist them in order to obtain heavy bribes.
。朝廷知其事。亦以恩澤羈縻之。周顯德二年正月庚寅。定難節度使李彝興恥與折德扆並列節度。乃塞路不通周使。二月癸未。世宗遣供奉官齊藏珍。赍詔往責之(司馬通鑑)至宋太宗太平興國七年十月。李繼棒來朝。太宗嘉之。詔授彰德軍節度。賜姓趙名保忠。留京師奉朝請。仁宗寶元戊寅。趙元昊僭稱帝。至是丁亥七月二十七日。北朝大軍滅之。止一百九十年(宋鑒)。戊子 紹定元年 大金 正大四年 己丑 紹定二年 正大五年 庚寅 紹定三年 正大六年 辛卯 紹定四年 正大七年 壬辰 紹定五年 金改年春曰開興夏改曰天興 天興元年
金國為大軍合圍汴京。金人百計守城。四月天向熱。大軍意將還師。又講和好。取太子金紫為質。所與金帛無數。城中雖暫退敵師。然兵疲力盡。河南蕩析。宋師瞰其南。洪寇擾其東矣。天使復至命。金主黜尊號拜詔稱臣。去冠冕髡剔。為西京留守交割京城。金主難之。親率護衛軍五千人突圍而出。與大軍戰獲勝。左丞相完顏白撒奏。請過河取衛州截其歸路北至衛州。大軍雲集。金主急回被其追及。元帥賀都喜死之。先是金主既出囑崔立以留守事。衛州既敗。諸軍從者止二千人。汴京聞之。崔立盡殺朝官之在京者。以太后皇后皇妃公主皇兄荊王降於大軍。悉取
【現代漢語翻譯】 現代漢語譯本：朝廷知道這件事，也用恩惠籠絡他。周顯德二年正月庚寅，定難節度使李彝興（官名，地方軍閥）恥于與折德扆（人名）並列節度使，於是封鎖道路，不讓周朝的使者通過。二月癸未，世宗派遣供奉官齊藏珍（人名），帶著詔書前去責備他（出自《司馬通鑑》）。到了宋太宗太平興國七年十月，李繼棒（人名）前來朝見。太宗嘉獎他，下詔授予他彰德軍節度使，賜姓趙，改名保忠，留在京師聽候朝廷的差遣。仁宗寶元戊寅年，趙元昊（人名）僭越稱帝。到這時丁亥七月二十七日，北朝的大軍滅掉了他，總共一百九十年（出自《宋鑒》）。戊子年是紹定元年，對應金國的正大四年；己丑年是紹定二年，對應正大五年；庚寅年是紹定三年，對應正大六年；辛卯年是紹定四年，對應正大七年；壬辰年是紹定五年，金國改年號，春天稱為開興，夏國改年號稱為天興，是天興元年。
金國軍隊重重包圍了汴京。金人想盡辦法守城。四月天氣轉熱，大軍打算班師回朝，又提出議和，用太子金紫（人名）作為人質，送給金國的金銀布帛無數。城中雖然暫時擊退了敵軍，但是士兵疲憊不堪，河南地區也被破壞殆盡。宋朝的軍隊窺視著它的南方，洪寇（指叛軍）侵擾著它的東方。天使再次到來傳達命令，金國皇帝廢除尊號，跪拜接受詔書，自稱臣子，去掉冠冕，剃髮，擔任西京留守，交割京城。金國皇帝感到為難，親自率領護衛軍五千人突圍而出，與大軍作戰並獲勝。左丞相完顏白撒（人名）上奏，請求渡過黃河攻取衛州，截斷金國皇帝的歸路。金國皇帝向北到達衛州，大軍雲集。金國皇帝急忙撤退，被追趕上，元帥賀都喜（人名）戰死。此前，金國皇帝在出城時，囑咐崔立（人名）負責留守事宜。衛州戰敗的訊息傳到汴京，崔立殺光了京城裡的所有朝廷官員，將太后、皇后、皇妃、公主、皇兄荊王（人名）獻給大軍，全部奪取。
【English Translation】 English version: The court knew about this and also used favors to appease him. In the first month, Gengyin, of the second year of Xiande in the Zhou Dynasty, Li Yixing (official title, local warlord), the Jiedushi of Dingnan, was ashamed to be ranked alongside Zhe Deyi (person's name) as Jiedushi, so he blocked the roads and prevented the Zhou Dynasty's envoys from passing through. In the second month, Guiwei, Shizong sent the court official Qi Cangzhen (person's name) with an imperial edict to rebuke him (from 'Zizhi Tongjian'). In the tenth month of the seventh year of Taiping Xingguo during the reign of Emperor Taizong of the Song Dynasty, Li Jibang (person's name) came to court. Emperor Taizong praised him and issued an edict granting him the title of Jiedushi of Zhangde Army, bestowing upon him the surname Zhao and renaming him Baozhong, and ordered him to stay in the capital to await imperial orders. In the year Wuyin of Baoyuan during the reign of Emperor Renzong, Zhao Yuanhao (person's name) presumptuously declared himself emperor. By this time, on the 27th day of the seventh month, Dinghai, the army of the Northern Dynasty destroyed him, totaling one hundred and ninety years (from 'Song Jian'). The year Wuzi was the first year of Shaoding, corresponding to the fourth year of Zhengda in the Jin Dynasty; the year Jichou was the second year of Shaoding, corresponding to the fifth year of Zhengda; the year Gengyin was the third year of Shaoding, corresponding to the sixth year of Zhengda; the year Xinmao was the fourth year of Shaoding, corresponding to the seventh year of Zhengda; the year Renchen was the fifth year of Shaoding, the Jin Dynasty changed its era name, calling spring Kaixing, and the Xia Dynasty changed its name to Tianxing, which was the first year of Tianxing.
The Jin army heavily besieged Bianjing. The Jin people tried every means to defend the city. In the fourth month, as the weather turned hot, the main army intended to return to the court and also proposed peace talks, using the crown prince Jinzi (person's name) as a hostage, and giving countless gold, silver, and silk to the Jin state. Although the enemy was temporarily repelled from the city, the soldiers were exhausted, and the Henan region was devastated. The Song army was eyeing its south, and the Hong bandits (referring to rebels) were disturbing its east. An angel arrived again to convey the order, the Jin emperor abolished his title, knelt down to accept the edict, calling himself a subject, removed his crown, shaved his head, and served as the defender of Xijing, handing over the capital. The Jin emperor felt embarrassed and personally led 5,000 guards to break through the siege and fought with the main army and won. The Left Prime Minister Wanyan Baisa (person's name) reported, requesting to cross the Yellow River to capture Weizhou and cut off the Jin emperor's return route. The Jin emperor arrived north to Weizhou, and the main army gathered. The Jin emperor hurriedly retreated and was caught up, and Marshal He Duxi (person's name) died in battle. Previously, when the Jin emperor left the city, he instructed Cui Li (person's name) to be responsible for the defense. When the news of the defeat of Weizhou reached Bianjing, Cui Li killed all the court officials in the capital, and presented the Empress Dowager, Empress, imperial concubines, princesses, and the imperial brother Prince Jing (person's name) to the main army, taking everything.
宮中金帛珠玉玩好之物以獻。自稱鄭王兼丞相。大軍因而授之加河南行省權皇帝。金主留歸德府(大金國志)。癸巳 紹定六年 大金 天興二年
金歸德絕糧。六月戊戌金主自毫遷蔡州。宋十一月遣襄陽太尉江海．襄陽帥孟珙。以兵四萬人攻蔡州駐城南。帥臣史嵩之(彌遠侄也)運糧十萬給南北軍。且置榷場于城南更相貿易。大軍賴之。十二月初九日大軍攻外城克之。十六日大軍併力攻西城弗克。十八日大軍復大至鑿其西城。十九日金主悉出御用器皿賞軍士。二十二日金主微服將馬軍百步軍千夜出東城將遁。及柵不戰而還(金志)。甲午 端平元年 大金 天興三年 金亡
金正月初十夜。摘三面精銳軍備西城。天未明大軍至方大戰。南面宋兵萬餘以薄城矣。金主知城必破。乃詔大臣。遜位於東面總帥丞麟。丞麟西向固讓。金主自持符璽授之曰。朕所以付卿者。豈得己哉。以朕體肥不便鞍馬。城陷之後馳突必難。顧卿平昔以趫疾聞。且有將略可稱。萬一得免使祚胤不絕。此朕之志也。強以符璽。丞麟跪受之。金主退閑合門而自縊之。宣徽使溫敦命東上合門使事仆散斜不失。引後主丞麟升正座。身披甲冑。立受百官拜禮成咸出迎大軍戰。南城之陴皆宋師旗幟四面鼓譟夾攻。聲震天地。守者開門縱大軍
【現代漢語翻譯】 現代漢語譯本：宮中獻上金銀珠寶等玩物。自稱是鄭王兼丞相。大軍於是授予他河南行省的權力，並稱他為皇帝。《金主留歸德府》（出自《大金國志》）。癸巳年，紹定六年，大金天興二年。 金國在歸德府斷了糧。六月戊戌日，金主從亳州遷都到蔡州。宋朝十一月派遣襄陽太尉江海、襄陽統帥孟珙，率領四萬軍隊攻打蔡州，駐紮在城南。統帥史嵩之（彌遠的侄子）運送十萬石糧食供給南北兩軍。並且在城南設定榷場，互相進行貿易。大軍依靠這些補給。十二月初九日，大軍攻克了外城。十六日，大軍合力攻打西城，沒有攻克。十八日，大軍再次大規模進攻，挖掘西城。十九日，金主拿出所有的御用器皿賞賜給軍士。二十二日，金主微服出行，帶領馬軍百人、步軍千人，夜晚從東城出逃，到達柵欄時沒有發生戰鬥就返回了（出自《金志》）。甲午年，端平元年，大金天興三年，金國滅亡。 金國正月初十夜晚，抽調三面精銳部隊防守西城。天還沒亮，大軍到達，雙方展開大戰。南面的宋兵一萬多人已經逼近城墻。金主知道城池必定會被攻破，於是詔令大臣，將皇位禪讓給東面總帥完顏承麟（Wanyan Chenglin）。完顏承麟面向西邊堅決推辭。金主親自拿著符璽授予他，說：『我之所以把皇位傳給你，難道是出於我的本意嗎？因為我身體肥胖，不方便騎馬，城池陷落之後突圍必定困難。考慮到你平時以敏捷著稱，並且有值得稱道的將略。萬一能夠倖免，使金國的血脈不至於斷絕，這是我的心願啊。』金主強行將符璽交給他。完顏承麟跪著接受了。金主退到後宮，在合門自縊而死。宣徽使溫敦（Wendun）命令東上合門使事仆散斜不失（Pusan Xiebushi），引導後主完顏承麟登上正座。完顏承麟身披鎧甲，站立著接受百官的拜禮，禮畢后全部出去迎戰大軍。南城城墻上都是宋朝軍隊的旗幟，四面敲鑼打鼓夾擊，聲音震天動地。守城者打開城門放宋朝大軍進來。
【English Translation】 English version: Treasures such as gold, silk, pearls, and jades were presented from the palace. He claimed to be the Prince of Zheng and concurrently the Prime Minister. The main army then granted him the authority of the Henan Province and called him Emperor. (From 'The Jin Ruler Staying in Guide Prefecture' in 'The Great Jin Dynasty Records'). Year Gui-Si, Shaoding Year 6, Great Jin Tianxing Year 2. The Jin state ran out of food in Guide Prefecture. On the day of Wu-Xu in June, the Jin ruler moved the capital from Haozhou to Caizhou. In November, the Song Dynasty dispatched Jiang Hai (Jiang Hai), the Grand Commandant of Xiangyang, and Meng Gong (Meng Gong), the commander of Xiangyang, leading an army of 40,000 to attack Caizhou, stationed south of the city. Commander Shi Songzhi (Shi Songzhi) (nephew of Mi Yuan) transported 100,000 shi of grain to supply both the northern and southern armies. Furthermore, he established a trading post south of the city for mutual trade. The main army relied on these supplies. On the ninth day of the twelfth month, the main army captured the outer city. On the sixteenth day, the main army jointly attacked the west city but failed. On the eighteenth day, the main army launched another large-scale attack, excavating the west city. On the nineteenth day, the Jin ruler took out all the imperial utensils to reward the soldiers. On the twenty-second day, the Jin ruler, in disguise, led a hundred cavalry and a thousand infantrymen to escape from the east city at night, but returned without a fight upon reaching the barricade (From 'The Jin Records'). Year Jia-Wu, Duanping Year 1, Great Jin Tianxing Year 3, the Jin Dynasty fell. On the tenth night of the first month of the Jin Dynasty, elite troops were drawn from three sides to defend the west city. Before dawn, the main army arrived, and a great battle ensued. More than ten thousand Song soldiers on the south side were already approaching the city walls. The Jin ruler, knowing that the city would inevitably be breached, then issued an edict to the ministers, abdicating the throne to Wanyan Chenglin (Wanyan Chenglin), the commander-in-chief of the east. Wanyan Chenglin faced west and firmly declined. The Jin ruler personally handed him the imperial seal, saying, 'The reason I am entrusting you with the throne, is it my own intention? It is because my body is fat and inconvenient for riding horses, and it will be difficult to break through after the city falls. Considering that you are usually known for your agility and have commendable military strategies. If you can escape by chance, so that the Jin bloodline will not be cut off, this is my wish.' The Jin ruler forcibly handed him the imperial seal. Wanyan Chenglin knelt down and accepted it. The Jin ruler retreated to the inner palace and hanged himself at the He Gate. The Xuanhui envoy Wendun (Wendun) ordered Pusan Xiebushi (Pusan Xiebushi), the East Shanghe Gate Affairs Officer, to guide the new ruler Wanyan Chenglin to ascend the main seat. Wanyan Chenglin, wearing armor, stood and received the worship of the officials. After the ceremony, everyone went out to meet the main army in battle. The walls of the south city were covered with the flags of the Song army, and drums were beaten on all sides, attacking from all directions, the sound shaking the heavens and the earth. The defenders opened the city gates and let the Song army in.
進。金兵巷戰久不能御。退保子城。後主丞麟知主崩。率百官詣前拜泣。謂眾曰。先帝在位勤儉寬仁。圖復舊業有志不就。可哀而已。吾欲謚曰哀。酬酒未終。大軍已至城下攻急城陷。後主為亂軍所害國亡。謚金主哀者咸謂未盡也。廟號義宗。
金自徽宗重和戊戌稱帝。至是端平甲午九主合一百一十七年而亡。義宗既自縊。權點檢完顏斜烈覺之。矯制召丞御石盞氏。近侍局大使焦春和．內侍局殿頭宋規。赴義宗前斜烈曉以名分。與三人者皆從死。初斜烈將從死。遺言奉御絳山。使焚于義宗縊所幽蘭軒。火方熾子城陷。近侍左右皆走。獨絳山留為大軍所執。問之為誰。絳山曰吾奉御也。大軍帥曰。眾皆走而汝獨留何也。絳山曰。吾君已崩。吾欲收其骨瘞之。大軍笑曰。汝狂者耶。汝之命不能保能瘞君骨耶。絳山曰。汝事汝君。吾事吾君。吾君有天下十餘年。功業弗終。身死忍徒暴露遺骸與士卒等同耶。吾逆知汝必不違我情。吾故留於此也。大軍以其言白倴盞。倴盞曰。此奇男子也。許之。絳山乃入掇其餘燼。裹以弊衾。瘞于汝水之傍。絳山再拜號哭投身汝水。軍士救而存之(金志)。
乙末端平二年。詔集議楮幣出度牒。收兩界會子 丙申三年議。楮幣官造十八界降黃榜措置會子(續宋通鑑)。
丁
【現代漢語翻譯】 現代漢語譯本： 進軍。金兵在巷戰中抵抗很久也無法抵擋。退守子城。後主（指金哀宗，完顏守緒）的丞相完顏承麟得知後主駕崩，率領百官到跟前拜見哭泣。對眾人說：『先帝在位時勤儉寬仁，圖謀恢復舊業，有志向但沒有成功，可悲罷了。我想要謚他為哀。』酒還沒喝完，大軍已經到達城下，攻勢很急，城池陷落。後主被亂軍所殺，國家滅亡。謚金主為哀的人都認為沒有完全表達他的情況。廟號為義宗。 金朝自徽宗重和戊戌年稱帝，到端平甲午年，經歷了九位皇帝，共一百一十七年而滅亡。義宗（完顏守緒）已經自縊，權點檢完顏斜烈發現了他。假傳聖旨召來丞御石盞氏、近侍局大使焦春和、內侍局殿頭宋規，到義宗面前，完顏斜烈向他們說明大義名分，這三個人都跟隨他去死。當初完顏斜烈將要自殺時，留下遺言給奉御絳山，讓他焚燒義宗自縊的地方幽蘭軒。火正旺盛的時候，子城陷落，近侍左右的人都逃走了，只有絳山留下，被大軍抓住。大軍問他是誰，絳山說：『我是奉御。』大軍將領說：『眾人都逃走了，你為什麼獨自留下？』絳山說：『我的君王已經駕崩，我想收拾他的屍骨埋葬。』大軍笑著說：『你是個瘋子嗎？你自己的性命都保不住，還能埋葬君王的屍骨嗎？』絳山說：『你侍奉你的君王，我侍奉我的君王。我的君王擁有天下十餘年，功業沒有完成，死後難道能忍心讓他暴露遺骸，和普通士兵一樣嗎？我預先知道你一定不會違揹我的心意，所以我才留在這裡。』大軍把他的話報告給倴盞，倴盞說：『這是個奇男子啊。』答應了他。絳山於是進去收拾剩下的灰燼，用破舊的被子包裹起來，埋葬在汝水旁邊。絳山再次拜祭號哭，投身汝水。軍士把他救了上來（金志）。 乙未年，端平二年，朝廷下詔商議發行紙幣，出售度牒，收回兩界會子。 丙申年，端平三年，商議紙幣由官府製造第十八界，張貼黃榜處理會子（續宋通鑑）。 丁
【English Translation】 English version: Advance. The Jin soldiers could not resist for long in the street fighting. They retreated to defend the inner city. The chief minister Cheng Lin (Wan Yan Cheng Lin) of the Later Lord (referring to Emperor Aizong of Jin, Wan Yan Shouxu) learned of the emperor's death and led the officials to pay their respects and weep. He said to the crowd, 'The late emperor was diligent, frugal, kind, and benevolent during his reign. He planned to restore the old order, but his ambition was not fulfilled. It is only to be lamented. I want to posthumously name him 'Ai' (meaning 'lament').' Before the wine was finished, the army had already arrived under the city, and the attack was urgent, and the city fell. The Later Lord was killed by the rebel army, and the country was destroyed. Those who posthumously named the Jin emperor 'Ai' all felt that it did not fully express his situation. His temple name is Yizong. The Jin dynasty, from the year Wuxu of Chonghe during Emperor Huizong's reign when it declared itself an empire, to the year Jiawu of Duanping, went through nine emperors, a total of one hundred and seventeen years before its demise. Emperor Yizong (Wan Yan Shouxu) had already hanged himself, and Quan Dianjian (military officer) Wan Yan Xielie discovered him. He falsely issued an imperial decree to summon Cheng Yu Shi Zhanshi, Grand Ambassador of the Close Attendant Bureau Jiao Chunhe, and Dian Tou (palace attendant) of the Inner Attendant Bureau Song Gui, to Emperor Yizong's presence. Wan Yan Xielie explained the great righteousness to them, and these three people all followed him to die. Initially, when Wan Yan Xielie was about to commit suicide, he left a message to Feng Yu Jiangshan, instructing him to burn the Youlan Pavilion, where Emperor Yizong hanged himself. When the fire was raging, the inner city fell, and the close attendants all fled, only Jiangshan remained and was captured by the army. The army asked who he was, and Jiangshan said, 'I am a Feng Yu.' The army general said, 'Everyone else has fled, why are you alone staying?' Jiangshan said, 'My lord has already passed away, I want to collect his bones and bury them.' The army laughed and said, 'Are you crazy? You can't even protect your own life, how can you bury the emperor's bones?' Jiangshan said, 'You serve your lord, and I serve my lord. My lord possessed the empire for more than ten years, his achievements were not completed, how can I bear to let him expose his remains after death, and be the same as ordinary soldiers? I knew in advance that you would not violate my wishes, so I stayed here.' The army reported his words to Bengzhan, who said, 'This is an extraordinary man.' He agreed to him. Jiangshan then went in to collect the remaining ashes, wrapped them in a tattered quilt, and buried them beside the Ru River. Jiangshan bowed again, wailed, and threw himself into the Ru River. The soldiers rescued him (Jin Zhi). In the year Yiwei, the second year of Duanping, the court issued an edict to discuss issuing paper money, selling monk certificates, and recovering the Jiaozi (paper currency) from both borders. In the year Bingshen, the third year of Duanping, it was discussed that the paper money should be manufactured by the government for the eighteenth issue, and a yellow notice should be posted to deal with the Jiaozi (Continued Comprehensive Mirror for Aid in Governance). Ding
酉嘉熙元年 戊戌二年 己亥三年。詔核州縣義倉以備賑濟 庚子四年右相史嵩之以稱提會子。以五折二十七界會子五道準十八界一道(續宋通鑑)。
辛酉淳祐元年 壬寅二年。癸卯三年。甲辰四年。史彌忠薨。特贈少師保寧軍節度使鄭國公。令有司定謚以聞。詔彌忠子嵩之。起復右丞相。兼樞密使永國公。乙巳五年嵩之致仕。丙午六年丁未七年。
戊申淳祐八年。明州育王山笑翁禪師三月二十七日入寂。世壽七十二歲。僧臘五十二夏。師諱妙堪。生明州慈溪毛氏。寧宗慶元三年受具。參松源岳禪師于靈隱。次謁無用全禪師于天童領旨。無用諱凈全。生越州翁氏。嗣徑山大慧杲禪師。堪出世明州妙勝嗣全禪師。次遷金文移光孝。遷臺之報恩平江虎丘福州雪峰。奉詔住臨安府景德靈隱禪寺。辟寺左屠沽之地。為叢林立門曰飛來峰。又建僧行焚化瘞骨之三塔于山北。皆奏淮焉。史魏王明州建大慈寺。請師開山說法為第一代。王薨。謝去主臺州瑞巖。移溫州江心。詔住凈慈。又詔住天童。有旨主育王。至是戊申春再詔移凈慈不赴。遂入寂(行業碑刻)。
己酉淳祐九年庚戌。十年辛亥。十一年壬子。十二年。
癸丑。寶祐元年 甲寅二年。乙卯三年。丙辰四年。丁巳五年。戊午六年。
己
【現代漢語翻譯】 現代漢語譯本 嘉熙元年（1237年）戊戌年，嘉熙二年（1238年）己亥年，嘉熙三年（1239年）。朝廷下詔覈查各州縣的義倉，以備賑災救濟。嘉熙四年（1240年）庚子年，右丞相史嵩之（名諱）以發行會子（一種紙幣）來斂財。規定以五折的價格，將第二十七界會子的五道，折算成第十八界的一道（出自《續宋通鑑》）。
淳祐元年（1241年）辛酉年，淳祐二年（1242年）壬寅年，淳祐三年（1243年）癸卯年，淳祐四年（1244年）甲辰年，史彌忠（人名）去世，朝廷特贈他少師、保寧軍節度使、鄭國公的頭銜。命令有關部門擬定謚號上報。朝廷下詔讓史彌忠的兒子史嵩之（名諱）起用為右丞相，兼樞密使、永國公。淳祐五年（1245年）乙巳年，史嵩之（名諱）辭官。淳祐六年（1246年）丙午年，淳祐七年（1247年）丁未年。
淳祐八年（1248年）戊申年，明州（地名）育王山（山名）的笑翁禪師（法號）於三月二十七日圓寂，世壽七十二歲，僧臘五十二年。禪師法諱妙堪（法號），出生于明州（地名）慈溪（地名）的毛氏家族。寧宗（皇帝謚號）慶元（年號）三年受具足戒。曾參訪靈隱寺（寺名）的松源岳禪師（法號），后又在天童寺（寺名）拜謁無用全禪師（法號）領悟佛法宗旨。無用禪師，法諱凈全（法號），出生于越州（地名）翁氏家族，是徑山（山名）大慧杲禪師（法號）的嗣法弟子。妙堪禪師出世于明州（地名）妙勝寺（寺名），繼承全禪師的法脈，之後又遷往金文（地名）移光孝寺（寺名），又遷往臺州（地名）的報恩寺（寺名）、平江（地名）的虎丘寺（寺名）、福州（地名）的雪峰寺（寺名）。奉詔住持臨安府（地名）的景德靈隱禪寺（寺名）。在寺廟左側開闢屠宰和賣酒的地方，為叢林設立山門，命名為飛來峰（地名）。又在山北建造僧人火化和埋葬骨灰的三座塔，都上奏朝廷批準。史魏王（人名）在明州（地名）建造大慈寺（寺名），邀請禪師開山說法，為第一代住持。魏王去世后，禪師辭去住持之位，前往臺州（地名）的瑞巖寺（寺名），后又移居溫州（地名）的江心寺（寺名）。奉詔住持凈慈寺（寺名），又奉詔住持天童寺（寺名）。有旨意讓他住持育王寺（寺名）。到了戊申年春天，再次下詔讓他移居凈慈寺（寺名），禪師沒有前往，於是圓寂（出自行業碑刻）。
淳祐九年（1249年）己酉年，淳祐十年（1250年）庚戌年，淳祐十一年（1251年）辛亥年，淳祐十二年（1252年）壬子年。
寶祐元年（1253年）癸丑年，寶祐二年（1254年）甲寅年，寶祐三年（1255年）乙卯年，寶祐四年（1256年）丙辰年，寶祐五年（1257年）丁巳年，寶祐六年（1258年）戊午年。
己
【English Translation】 English version In the first year of Jiaxi (1237), the year of Wuxu; the second year of Jiaxi (1238), the year of Jihai; the third year of Jiaxi (1239). An imperial edict was issued to audit the charitable granaries in various prefectures and counties in preparation for disaster relief. In the fourth year of Jiaxi (1240), the year of Gengzi, the Right Chancellor Shi Songzhi (name) enriched himself by issuing Huizi (a type of paper currency). It was stipulated that the five 'dao' of the 27th issue of Huizi should be discounted at a rate of five to one, equivalent to one 'dao' of the 18th issue (from 'Continued Comprehensive Mirror for Aid in Governance of the Song Dynasty').
In the first year of Chunyou (1241), the year of Xinyou; the second year of Chunyou (1242), the year of Renyin; the third year of Chunyou (1243), the year of Guimao; the fourth year of Chunyou (1244), the year of Jiachen, Shi Mizhong (personal name) passed away. He was posthumously granted the titles of Junior Preceptor, Military Commissioner of Baoning, and Duke of Zheng. The relevant authorities were ordered to determine a posthumous title and report it. An imperial edict was issued to reinstate Shi Songzhi (name), the son of Shi Mizhong, as Right Chancellor, concurrently serving as Privy Councilor and Duke of Yong. In the fifth year of Chunyou (1245), the year of Yisi, Shi Songzhi (name) retired. The sixth year of Chunyou (1246), the year of Bingwu; the seventh year of Chunyou (1247), the year of Dingwei.
In the eighth year of Chunyou (1248), the year of Wushen, Zen Master Xiaoweng (Dharma name) of Mount Yuwang (mountain name) in Mingzhou (place name) entered Nirvana on the 27th day of the third month, at the age of 72, with 52 years as a monk. The Master's Dharma name was Miaokan (Dharma name), born into the Mao family of Cixi (place name) in Mingzhou (place name). He received full ordination in the third year of Qingyuan (era name) during the reign of Emperor Ningzong (emperor's posthumous title). He visited Zen Master Songyuan Yue (Dharma name) at Lingyin Temple (temple name), and later visited Zen Master Wuyong Quan (Dharma name) at Tiantong Temple (temple name), where he grasped the essence of the Dharma. Zen Master Wuyong, Dharma name Jingquan (Dharma name), was born into the Weng family of Yuezhou (place name) and was a Dharma heir of Zen Master Dahui Gao (Dharma name) of Mount Jingshan (mountain name). Zen Master Miaokan emerged at Miaosheng Temple (temple name) in Mingzhou (place name), succeeding Zen Master Quan's Dharma lineage. He then moved to Guangxiao Temple (temple name) in Jinwen (place name), and later to Baoen Temple (temple name) in Taizhou (place name), Huqiu Temple (temple name) in Pingjiang (place name), and Xuefeng Temple (temple name) in Fuzhou (place name). He was ordered to reside at Jingde Lingyin Zen Temple (temple name) in Lin'an Prefecture (place name). He cleared the slaughtering and wine-selling area on the left side of the temple, established a gate for the monastery, and named it Feilai Peak (place name). He also built three pagodas north of the mountain for monks to cremate and bury ashes, all of which were approved by the court. Shi, the Prince of Wei (personal name), built Daci Temple (temple name) in Mingzhou (place name) and invited the Master to open the mountain and preach the Dharma as the first abbot. After the Prince of Wei passed away, the Master resigned from the abbotship and went to Ruiyan Temple (temple name) in Taizhou (place name), and later moved to Jiangxin Temple (temple name) in Wenzhou (place name). He was ordered to reside at Jingci Temple (temple name), and again ordered to reside at Tiantong Temple (temple name). There was an imperial decree for him to reside at Yuwang Temple (temple name). In the spring of Wushen, he was again ordered to move to Jingci Temple (temple name), but the Master did not go and entered Nirvana (from industry epigraph).
The ninth year of Chunyou (1249), the year of Jiyou; the tenth year of Chunyou (1250), the year of Gengxu; the eleventh year of Chunyou (1251), the year of Xinhai; the twelfth year of Chunyou (1252), the year of Renzi.
The first year of Baoyou (1253), the year of Guichou; the second year of Baoyou (1254), the year of Jiayin; the third year of Baoyou (1255), the year of Yimao; the fourth year of Baoyou (1256), the year of Bingchen; the fifth year of Baoyou (1257), the year of Dingsi; the sixth year of Baoyou (1258), the year of Wuwu.
Ji
未開慶元年 釋迦文佛入滅。至是己未二千二百八年矣。
韃靼國憲宗皇帝。九月親帥大軍入蜀。順流東下。斡腹一軍自大理國南來。歷邕桂之境南至靜江府。一軍度江圍鄂州。吳潛入奏。帝以賈似道為宣撫視師江上。十月丁大全罷相。吳潛入相。帝以賈似道為右相荊湖宣撫策應大使。進兵援鄂州。趙葵為樞密使江東西宣撫策應大使屯信州。遏廣右斡腹之師。十一月憲宗駕留釣魚城下。似道遣使約和。陰許歲幣兵解去。雪寒。帝出內庫銀絹。犒戍海兵(宋鑒)。
庚申景定元年。
韃靼國薜禪皇帝。四月即位。五月十九日建元中統。宋賈似道入朝。以右相兼太子太師。北使郝京來宋尋盟。賈相諱言前事。拘留郝京于真州不遣。又使來荊湖。賈相又留之漢陽之純口。致成背盟之禍卒於國亡。宋十月以皇弟嗣榮王與芮之子祺為皇太子。封忠王(宋鑒)。
辛酉景定二年 壬戌三年。右相賈似道買民田為公田。直欲得一千萬畝歲入六七百萬碩。臺臣交章言。星變災異。公田不便。民間愁嘆。不平之所致。乞罷公田以答天意。賈相力辯之。自此公論頓沮矣(宋鑒)癸亥景定四年。
甲子景定五年(韃靼國改至元元年)宋造金銀見錢關子。以一準十八界會子之三。廢十七界不用及關子之行也。物
【現代漢語翻譯】 現代漢語譯本：未開慶元年，釋迦文佛（Sakyamuni Buddha）入滅。到己未年，已經過去二千二百零八年了。
韃靼國（Tatar Empire）憲宗皇帝（Emperor Xianzong）九月親自率領大軍進入四川，順著長江東下。斡腹（Wo Fu）的一支軍隊從大理國（Dali Kingdom）南邊過來，經過邕州（Yong Prefecture）、桂州（Gui Prefecture）的境地，南邊到達靜江府（Jingjiang Prefecture）。另一支軍隊渡過長江包圍鄂州（Ezhou）。吳潛（Wu Qian）上奏朝廷，皇帝任命賈似道（Jia Sidao）為宣撫使，到長江邊上視察軍隊。十月，丁大全（Ding Daquan）被罷免宰相職務，吳潛擔任宰相。皇帝任命賈似道為右丞相、荊湖（Jinghu）宣撫策應大使，進兵救援鄂州。趙葵（Zhao Kui）擔任樞密使、江東西（Jiangxi）宣撫策應大使，駐紮在信州（Xinzhou），阻止廣右（Guangyou）斡腹的軍隊。十一月，憲宗皇帝駕崩在釣魚城（Diaoyu Fortress）下。賈似道派使者議和，暗中答應每年進貢歲幣，韃靼軍隊才解除包圍離去。下雪天寒冷，皇帝拿出內庫的銀絹，犒勞戍守海邊的士兵（出自《宋鑒》）。
庚申年，景定元年。
韃靼國薛禪皇帝（Emperor Kublai Khan），四月即位。五月十九日，建立年號為中統（Zhongtong）。宋朝賈似道入朝，擔任右丞相兼太子太師。北方使者郝京（Hao Jing）來到宋朝尋求結盟。賈似道隱瞞之前的事情，把郝京拘留在真州（Zhenzhou）不放他回去。又派使者來到荊湖，賈似道又把使者留在漢陽（Hanyang）的純口（Chunkou）。導致背盟的禍患，最終導致國家滅亡。宋朝十月，冊封皇弟嗣榮王（Sirong Prince）與芮（Rui）的兒子祺（Qi）為皇太子，封為忠王（Zhong Prince）（出自《宋鑒》）。
辛酉年，景定二年；壬戌年，景定三年。右丞相賈似道購買百姓的田地作為公田，想要得到一千萬畝，每年收入六七百萬石糧食。臺諫官員多次上書說，星象變化，出現災異，公田制度不方便，民間百姓愁苦嘆息，這是不公平所導致的。請求廢除公田制度來回應天意。賈似道極力辯解。從此，朝廷的公正輿論就停止了（出自《宋鑒》）。癸亥年，景定四年。
甲子年，景定五年（韃靼國改年號為至元元年）。宋朝製造金銀見錢關子（Jinyin Jianqian Guanzi），用一貫錢兌換十八界會子（Huizi）的三貫。廢除第十七界會子不用，以及關子的流通也停止了。物資...
【English Translation】 English version: In the unrecorded Qingyuan year, Sakyamuni Buddha (釋迦文佛) entered Nirvana. By the year Jiwei, two thousand two hundred and eight years had passed.
Emperor Xianzong (憲宗皇帝) of the Tatar Empire (韃靼國) personally led a large army into Sichuan in September, heading east along the Yangtze River. One army under Wo Fu (斡腹) came from the south of the Dali Kingdom (大理國), passing through the territories of Yong Prefecture (邕州) and Gui Prefecture (桂州), reaching Jingjiang Prefecture (靜江府) in the south. Another army crossed the Yangtze River and besieged Ezhou (鄂州). Wu Qian (吳潛) submitted a memorial to the court, and the emperor appointed Jia Sidao (賈似道) as the Pacification Commissioner to inspect the army on the Yangtze River. In October, Ding Daquan (丁大全) was dismissed from his position as Chancellor, and Wu Qian became the Chancellor. The emperor appointed Jia Sidao as the Right Chancellor and Pacification Commissioner of Jinghu (荊湖), sending troops to aid Ezhou. Zhao Kui (趙葵) was appointed as the Privy Councilor and Pacification Commissioner of Jiangxi (江西), stationed in Xinzhou (信州) to block the Wo Fu army from Guangyou (廣右). In November, Emperor Xianzong passed away under Diaoyu Fortress (釣魚城). Jia Sidao sent envoys to negotiate peace, secretly promising to pay annual tribute, and the Tatar army lifted the siege and left. The weather was snowy and cold, and the emperor took out silver and silk from the inner treasury to reward the soldiers guarding the coast (from 'Song Jian' 宋鑒).
Gengshen year, the first year of Jingding.
Emperor Kublai Khan (薛禪皇帝) of the Tatar Empire ascended the throne in April. On May 19th, the era name was established as Zhongtong (中統). Jia Sidao of the Song Dynasty entered the court, serving as Right Chancellor and Grand Tutor to the Crown Prince. Hao Jing (郝京), an envoy from the north, came to Song seeking an alliance. Jia Sidao concealed the previous events and detained Hao Jing in Zhenzhou (真州), refusing to let him return. Another envoy came to Jinghu, and Jia Sidao detained the envoy at Chunkou (純口) in Hanyang (漢陽). This led to the disaster of breaking the alliance, ultimately leading to the country's demise. In October, the Song Dynasty enfeoffed Prince Sirong (嗣榮王), the younger brother of the emperor, and Qi (祺), the son of Rui (芮), as the Crown Prince, with the title of Prince Zhong (忠王) (from 'Song Jian' 宋鑒).
Xinyou year, the second year of Jingding; Renxu year, the third year of Jingding. Right Chancellor Jia Sidao bought land from the people to be used as public land, aiming to acquire ten million mu, with an annual income of six to seven million shi of grain. Censor officials repeatedly submitted memorials, saying that the celestial phenomena were changing, and disasters were occurring. The public land system was inconvenient, and the people were suffering and sighing, which was caused by unfairness. They requested the abolition of the public land system to respond to the will of Heaven. Jia Sidao strongly defended it. From then on, the fair public opinion of the court ceased (from 'Song Jian' 宋鑒). Guihai year, the fourth year of Jingding.
Jiazi year, the fifth year of Jingding (the Tatar Empire changed the era name to Zhiyuan 元). The Song Dynasty created silver and gold 'Jinyin Jianqian Guanzi' (金銀見錢關子), using one string of cash to exchange for three strings of the eighteenth series of 'Huizi' (會子). The seventeenth series of 'Huizi' was abolished, and the circulation of 'Guanzi' also stopped. Goods...
價頓踴。冬十月帝崩。皇太子即帝位。帝本福州古田縣之宗室。父為越州山陰尉。娶縣人全氏生二子。一曰與莒(烏太保理宗也)一曰與芮(嗣榮王也)隸越遂為越人焉(續宋通鑑)。
度宗
初諱孟𡹘。理宗弟。嗣榮王與芮之子。理宗子多而不育鞠。孟𡹘于宮中改名孜。又改曰祺。立為皇太子封忠王。賜名睿。帝即位進封嗣榮王為福王。是時權臣持國。帝擁虛器。在位十年。壽三十五歲(帝紀)咸淳(十)。
乙丑咸淳元年 詔凈慈虛堂愚禪師住徑山師嗣湖州道場山運庵巖巖嗣松源岳禪師(行業碑誌)。
丙寅咸淳二年 丁卯三年到曾參邴國公．孔仍沂國公。配享先聖顓孫師陳國公。升十哲之位。進賈似道平章軍國重事魏國公。帝稱師臣。通國稱曰師相(宋鑒)。戊辰四年 己巳五年 庚午六年二月。帝一日問似道。曰襄陽之圍三年矣奈何。賈相曰北兵已退去。陛下得何人言。帝曰適有女嬪言之。賈相詰問而殺之。自是無人敢對帝言邊事者(續宋通鑑)。
辛未咸淳七年三月。淮西制置司申襄圍不解。乞調兵增戍。韃靼國建國號大元。取周易乾元之義。以明資始之功(續宋通鑑)。
臨安府中天竺永祚禪寺首座。諱凈伏。出世潭州石霜。嗣虛舟度禪師。詔中天竺虛舟禪師普度
【現代漢語翻譯】 現代漢語譯本：價頓踴。冬十月，度宗皇帝駕崩。皇太子即位。度宗皇帝本是福州古田縣的宗室後裔，他的父親曾擔任越州山陰縣的縣尉。父親娶了山陰縣的全氏女子，生了兩個兒子，一個叫與莒（即烏太保理宗），一個叫與芮（即嗣榮王）。他們一家隸屬於越州，於是就成了越州人。（《續宋通鑑》）
度宗
度宗最初的名字是孟𡹘。他是理宗皇帝的弟弟嗣榮王與芮的兒子。理宗皇帝的兒子很多，但都沒有養大成人。孟𡹘在宮中改名為孜，後來又改為祺。他被立為皇太子，封為忠王，賜名為睿。度宗皇帝即位后，進封嗣榮王為福王。當時，權臣掌握朝政，度宗皇帝只是一個空有其位的君主。他在位十年，享年三十五歲。（《帝紀》咸淳十年）
乙丑年，咸淳元年，皇帝下詔讓凈慈寺的虛堂愚禪師主持徑山寺，虛堂愚禪師是湖州道場山運庵巖巖禪師的弟子，運庵巖巖禪師是松源岳禪師的弟子。（《行業碑誌》）
丙寅年，咸淳二年，丁卯年，咸淳三年，追封曾參為邴國公，孔伋為沂國公，配享先聖，顓孫師為陳國公，升入十哲之位。晉陞賈似道為平章軍國重事、魏國公。皇帝稱賈似道為『師臣』，全國上下都稱他為『師相』。（《宋鑒》）戊辰年，咸淳四年，己巳年，咸淳五年，庚午年，咸淳六年二月，皇帝有一天問賈似道：『襄陽被圍困三年了，該怎麼辦？』賈似道回答說：『北方的軍隊已經退去了。陛下是從哪裡聽來的？』皇帝說是嬪妃告訴他的。賈似道追問並殺死了那位嬪妃。從此以後，沒有人敢向皇帝稟報邊境的事情了。（《續宋通鑑》）
辛未年，咸淳七年三月，淮西制置司上奏說襄陽的圍困沒有解除，請求調兵增援。韃靼國建立國號為大元，取《周易》乾元之義，來表明資始的功績。（《續宋通鑑》）
臨安府中天竺永祚禪寺的首座，法名凈伏，出世于潭州石霜，是虛舟度禪師的弟子。皇帝下詔讓中天竺的虛舟禪師主持普度。
【English Translation】 English version: Jia Dunyong. In the tenth month of winter, Emperor Duzong passed away. The Crown Prince ascended the throne. Emperor Duzong was originally a descendant of the imperial clan from Gutian County, Fuzhou. His father served as a county lieutenant in Shanyin County, Yuezhou. He married a woman from Shanyin County named Quan, and they had two sons, one named Yu Ju (namely, Wu Taibao Lizong), and the other named Yu Rui (namely, Prince Sirong). Their family belonged to Yuezhou, and thus they became people of Yuezhou. (Continued Comprehensive Mirror of Song)
Emperor Duzong
Emperor Duzong's original name was Meng𡹘. He was the son of Prince Sirong, Yu Rui, the younger brother of Emperor Lizong. Emperor Lizong had many sons, but none of them were raised to adulthood. Meng𡹘 was renamed Zi in the palace, and later changed to Qi. He was established as the Crown Prince, enfeoffed as Prince Zhong, and bestowed the name Rui. After Emperor Duzong ascended the throne, he promoted Prince Sirong to Prince Fu. At that time, powerful ministers held the reins of government, and Emperor Duzong was merely a figurehead. He reigned for ten years and died at the age of thirty-five. (Imperial Records, Xianchun 10)
In the year Yichou, the first year of Xianchun, the emperor issued an edict ordering Zen Master Xutang Yu of Jingci Temple to preside over Jingshan Temple. Zen Master Xutang Yu was a disciple of Zen Master Yun'an Yan of Daochang Mountain in Huzhou, and Zen Master Yun'an Yan was a disciple of Zen Master Songyuan Yue. (Epitaph)
In the year Bingyin, the second year of Xianchun, and the year Dingmao, the third year of Xianchun, Zeng Shen (Zengzi) was posthumously enfeoffed as Duke of Bing, and Kong Ji (Zisi) as Duke of Yi, to be honored alongside the Former Sage. Zhuansun Shi (Zisi) was enfeoffed as Duke of Chen and elevated to the ranks of the Ten Philosophers. Jia Sidao was promoted to Censor-in-chief and Duke of Wei. The emperor called Jia Sidao 'Teacher-Minister,' and the whole country called him 'Teacher-Chancellor.' (Mirror of Song) In the year Wuchen, the fourth year of Xianchun, the year Jisi, the fifth year of Xianchun, and in February of the year Gengwu, the sixth year of Xianchun, the emperor asked Jia Sidao one day, 'Xiangyang has been besieged for three years, what should be done?' Chancellor Jia replied, 'The northern troops have already retreated. Where did Your Majesty hear this?' The emperor said that a concubine had told him. Jia Sidao interrogated and killed the concubine. From then on, no one dared to report matters of the border to the emperor. (Continued Comprehensive Mirror of Song)
In the year Xinwei, the seventh year of Xianchun, in March, the Huaixi Pacification Commissioner reported that the siege of Xiangyang had not been lifted and requested the deployment of troops to reinforce the garrison. The Tatar state established the national name 'Great Yuan,' taking the meaning of 'Qian Yuan' from the Book of Changes to signify the merit of origination. (Continued Comprehensive Mirror of Song)
The chief seat of Yongzu Zen Temple in Zhongtianzhu (Central Tianzhu) in Lin'an Prefecture, named Jingfu, emerged from Shishuang in Tanzhou and was a disciple of Zen Master Xuzhou Du. The emperor issued an edict ordering Zen Master Xuzhou of Zhongtianzhu to preside over universal salvation.
。住景德靈隱。師揚州人。受業揚子橋白蓮寺。嗣常州華藏無得通禪師。通嗣靈隱松源岳禪師(行業碑墓誌) 壬申八月癸酉九年。
甲戌咸淳十年七月帝崩。
少帝
諱𣊡。度宗長子。年五歲即帝位。太皇太后謝氏垂簾聽政明年改元德祐。帝在位二年。大兵臨城。舉國歸附(宋鑒) 德祐(二)。
乙亥德祐元年。
丙子德祐二年二月丙申朔乙卯。起三宮北遷。丁巳出宮。太皇至燕。七年崩。封壽春郡夫人全后為尼正智寺。少帝封瀛國公(續宋通鑑)。
右宋一十六主。合三百一十七年。舉國歸附。
大元
寶洲以舊輯手鑒再治而廣之為稽古略。予讀而美之。題以贊其萬一云耳。
並門劉庸和南。釋氏新書得靜觀。其中妙理足盤桓。因知研討皆餘緒萬象冥冥總內安。
釋氏稽古略卷四(終)
【現代漢語翻譯】 現代漢語譯本：住在景德靈隱寺。這位禪師是揚州人，在揚子橋白蓮寺接受教育，後來繼承了常州華藏無得通禪師的法脈。無得通禪師的法脈繼承自靈隱松源岳禪師。（行業碑墓誌記載）壬申年八月癸酉日，即咸淳九年。
甲戌年咸淳十年七月，皇帝駕崩。
少帝
名諱為𣊡（zhào xiǎn），是度宗的長子，五歲時即位。太皇太后謝氏垂簾聽政，第二年改年號為德祐。少帝在位兩年，元朝大軍兵臨城下，全國上下歸順元朝。（《宋鑒》記載）德祐（共二年）。
乙亥年德祐元年。
丙子年德祐二年二月初一丙申日，二十日乙卯日，三宮開始北遷。二十二日丁巳日，出宮。太皇太后到達燕京，七年後去世。封壽春郡夫人全氏為尼，住在正智寺。少帝被封為瀛國公。（《續宋通鑑》記載）。
以上是宋朝的十六位皇帝，總共三百一十七年。最終全國上下歸順元朝。
大元
寶洲在舊輯《手鑒》的基礎上重新整理並擴充套件，成爲了《稽古略》。我讀後覺得很好，寫下這些文字來讚美它的一點點內容。
并州的劉庸和南，在釋氏的新書中獲得了靜觀。其中的妙理值得反覆思考。因此知道研究探討都是多餘的，萬象冥冥之中都蘊含著內心的安寧。
《釋氏稽古略》卷四（完）
【English Translation】 English version: Resided at Jingde Lingyin Temple. This Chan master was a native of Yangzhou, received education at Bailian Temple in Yangzi Bridge, and later succeeded Chan Master Wude Tong of Huazang Temple in Changzhou. Tong succeeded Chan Master Songyuan Yue of Lingyin Temple. (Recorded in the Industry Stele Epitaph) Ren Shen year, August Guiyou day, which is the ninth year of Xianchun.
Jiaxu year, July of the tenth year of Xianchun, the emperor passed away.
The Young Emperor
His given name was Zhao Xian (𣊡), the eldest son of Emperor Duzong, who ascended the throne at the age of five. Grand Empress Dowager Xie held court behind a screen, and the following year the reign title was changed to Deyou. The Young Emperor reigned for two years, and the Yuan army approached the city, the whole country submitted to the Yuan Dynasty. (Recorded in 'Song Jian') Deyou (2 years in total).
Yihai year, the first year of Deyou.
Bingzi year, the second year of Deyou, on the first day of the second month, Bingshen day, and on the twentieth day, Yimao day, the three palaces began to move north. On the twenty-second day, Dingsi day, they left the palace. The Grand Empress Dowager arrived in Yanjing and passed away seven years later. Lady Quan, the Lady of Shouchun County, was ordained as a nun and resided in Zhengzhi Temple. The Young Emperor was enfeoffed as the Duke of Ying. (Recorded in 'Xu Song Tongjian').
The above are the sixteen emperors of the Song Dynasty, totaling three hundred and seventeen years. In the end, the whole country submitted to the Yuan Dynasty.
The Great Yuan
Baozhou reorganized and expanded the old 'Shoujian' into 'Jigulue'. After reading it, I found it to be excellent, and wrote these words to praise a small part of its content.
Liu Yong He Nan of Bingzhou, obtained quiet contemplation in the new book of the Shakya clan. The wonderful principles within are worth pondering repeatedly. Therefore, knowing that research and discussion are superfluous, all phenomena are mysteriously contained within the peace of the heart.
Shishi Jigulue (A Brief History of Buddhism) Volume Four (End)