T49n2038_釋鑒稽古略續集
大正藏第 49 冊 No. 2038 釋鑒稽古略續集
No. 2038
續刻釋氏稽古略序
古可稽乎。曰烏乎可。古不可稽乎。曰烏乎不可。威音以後今日以前。成住壞空。有而不有。日月光華。旦而復旦。日劫無憑。何況今古矣。其中聖賢隱現。應緣示感。如月在水。了不可執。乃有人焉。追往烈。訂遺蹤取已散之塵。而編之而續之。是繪夢也。是圖影也。然而紀往開來。闡微昭信。俾古德之跡。炳然如天漢之昭回。而其所以跡者。繇是而可悟焉。未易忽也。往參真寂先師。授予以寶洲稽古略曰。法門源流盡在斯矣。予受而卒業。約而不遺。核而有則。釋氏之紫陽漂水也。然而流行勿遠漸就晦翳。恒懼遺文湮沒。致昔人編摩敘述之苦心。若存若亡隱而勿著。名山之藏詎能無慨乎哉。戊寅春王。構小庵于古杏溪。延幻師主之。雨晨月夕。相與沉吟。梵冊寄懷。愷樂陶陶如也。一日偶理前說。幻師謂。宜重加繡黻。以待來者。初以傳述舊聞。已乃兼舉未備。附以勝國暨 皇明法苑事蹟。勒成一書。寶洲之業復光著若發矇矣。后之攬此者。應化之殊祥奇表。往哲之妙道奇功。以迨我 皇祖列宗冥苻玄契。顯揚正覺。以不思議之理。成大有為之運。開卷厘然。昭茲云日。俾夫懷疑者起信。
【現代漢語翻譯】 現代漢語譯本 《釋氏稽古略續集》序
古代可以考證嗎？回答說，怎麼可以。古代不可以考證嗎？回答說，怎麼不可以。從威音王佛（過去無量無數劫前的一位古佛）以後到今天以前，經歷成住壞空，存在卻又彷彿不存在，日月的光輝，每天都是新的。時間久遠到無法考證，更何況是現在和古代呢。在這其中，聖賢時隱時現，應機緣而示現感應，就像月亮在水中，完全無法把握。於是有人追尋前人的功業，考訂遺留的軌跡，收集已經散落的塵埃，將它們編纂和續寫，這就像是描繪夢境，就像是描繪影子。然而，記錄過去，開創未來，闡明細微之處，彰顯可信之處，使古代賢德的足跡，像天河一樣明亮迴旋，而他們之所以留下這些足跡，也因此可以領悟。這實在不可忽視。我曾經拜見真寂先師，他授予我《寶洲稽古略》，說：『佛法的源流都盡在於此了。』我接受並最終完成了學習，內容簡要而不遺漏，覈實后發現很有法則。這就像釋氏的紫陽漂浮在水上一樣。然而，流傳不遠，逐漸變得晦暗不明，總是擔心遺留下來的文字被埋沒，導致昔人編纂敘述的苦心，若有若無，隱藏而不顯著。名山的藏經閣怎麼能沒有感慨呢？戊寅年春天，我在古杏溪邊建造了一座小庵，請幻師來主持。在下雨的早晨和有月亮的夜晚，我們一起沉吟，將心懷寄託于佛經，快樂無比。一天，偶然整理以前的說法，幻師說：『應該重新加以修飾，以等待後人。』起初只是傳述舊聞，後來兼顧補充了未完備的內容，附加上勝國（元朝）以及皇明（明朝）的佛法事蹟，編纂成一本書。《寶洲稽古略》的事業重新煥發光彩，就像撥開迷霧一樣。後來看這本書的人，應該瞭解應化示現的殊勝祥瑞，往昔哲人的精妙道理和奇異功績，以及我朝皇祖列宗暗中符合玄妙的契機，顯揚正覺，以不可思議的道理，成就大有作為的局面。打開書卷，一切都清晰明瞭，像太陽一樣照耀。使那些心懷疑惑的人產生信仰。
【English Translation】 English version Preface to the Continued Edition of 'A Brief Collection for Investigating Antiquity of the釋氏 (Shìshì, a general term for Buddhists)'
Can antiquity be investigated? The answer is, how can it be? Can antiquity not be investigated? The answer is, how can it not be? From before the time of 威音 (Wēiyīn, a Buddha in the distant past) until today, through periods of formation, existence, decay, and emptiness, things exist yet seem not to exist, the light of the sun and moon is new each day. The eons are without reliable record, how much more so are the past and present? Within this, sages appear and disappear, responding to conditions and manifesting through inspiration, like the moon in water, impossible to grasp. And yet, there are those who pursue the deeds of the past, examine the traces left behind, gather the scattered dust, and compile and continue them. This is like painting a dream, like drawing a shadow. However, it records the past and opens the future, elucidates the subtle and reveals the credible, so that the traces of ancient virtues are as bright and circling as the Milky Way, and the reason for their traces can be understood. This is not to be neglected. I once visited the late teacher 真寂 (Zhēnjì, a Buddhist monk), who授 (shòu, bestowed) upon me the 'A Brief Collection for Investigating Antiquity of 寶洲 (Bǎozhōu, name of a Buddhist monk or place)', saying, 'The source and stream of the Dharma gate are all here.' I received it and completed my studies, concise without omission, verified and with principles. It is like the 紫陽 (Zǐyáng, name of a Buddhist monk or text) of the 釋氏 (Shìshì) floating on water. However, its circulation was not far-reaching, gradually becoming obscure, and there was constant fear that the remaining texts would be buried, causing the painstaking efforts of past compilers and narrators to be as if existing and not existing, hidden and not revealed. How could the藏 (zàng, collection) of famous mountains not feel regret? In the spring of 戊寅 (wùyín, a year in the Chinese sexagenary cycle), I built a small庵 (ān, hermitage) by the ancient 杏溪 (Xìngxī, Apricot Creek), and invited the幻師 (Huànshī, Illusionary Teacher, a Buddhist monk) to preside over it. In the rainy mornings and moonlit evenings, we pondered together, entrusting our hearts to the梵冊 (fàncè, Buddhist scriptures), joyful and content. One day, while sorting out previous sayings, the 幻師 (Huànshī) said, 'It should be re-embroidered to await those who come later.' Initially, it was only to transmit old news, but later it also included incomplete content, adding the 法苑 (fǎyuàn, Dharma Garden, Buddhist affairs)事蹟 (shìjì, deeds) of the勝國 (shèngguó, the victorious dynasty, referring to the Yuan Dynasty) and the 皇明 (Huángmíng, the Ming Dynasty), compiling it into a book. The work of 寶洲 (Bǎozhōu) has been restored to its glory, like removing a veil. Those who later read this book should understand the auspicious signs of 應化 (yīnghuà, manifested transformation), the wonderful principles and extraordinary merits of past sages, as well as the subtle契 (qì, agreement) of my 皇祖 (Huángzǔ, imperial ancestors) and 列宗 (lièzōng, past emperors) of this dynasty, who secretly conformed to the profound, and顯揚 (xiǎnyáng, promoted) 正覺 (zhèngjué, right enlightenment), using inconceivable principles to achieve great and active fortune. Opening the book, everything is clear and bright, shining like the sun. Causing those who doubt to arise faith.
論世者可徴。考事者尋微。覽跡者悟本。所以嘉惠來學。匪曰小補之矣。而豈徒掇敘事之華。增多聞之障。云已渡而摹其悠揚。波已逝而貌其翻涌乎哉。
崇禎戊寅歲朱明月佛出世日。蘧庵居士嚴爾圭謹序。
續集稽古略敘
嘗言。為僧而不兼外學。懶而愚。非博也。難乎其高。為儒而不究內典。庸而僻。非通也。烏乎其大。株守而弗移。自畫而無進。空腹高心拘墟朿教。終貽笑于大方也已矣。試觀古昔之博碩鉅公淵宏開士。誰不出入于內外典章。圓融淹貫。張天覺云。吾因學佛然後知儒。妙蓮經云。治世語言皆順正法。群茸釀蜜眾味和𦎟。匪能博涉而通研。寧識殊岐而一詣哉。然古今傳記之作。各有所專。國史則遺佛教。禪編則略世緣。無怪乎。二宗學者之非博非通也。有元名衲華亭念常。所集佛祖通載。兼系歷朝綱紀。繼此職里高僧寶洲。釋鑒稽古一書。備列皇王政治賢聖風規。
佛祖源流法門軌則。編年敘世一貫無遺。俾夫簡閱之者。其猶瞻象闕而躔度詳明。探龍宮而珠璣畢聚。富哉此書。無分儒釋。宜家貯而戶蓄。枕寶而袖珍者焉。奚特名山藏為哉。杏溪 大參蘧庵嚴翁。乘大愿輪不忘付囑弘通之莂。抽資重刻。冀廣流傳。(不慧)寓幻其廬。備員校訂。因並緝輯。
元世
【現代漢語翻譯】 現代漢語譯本：評論世事者可以徵詢，考察史事者探尋細微之處，縱覽歷史軌跡者領悟根本。因此，這樣做是爲了使後來的學習者受益，絕非只是略有補益而已。難道僅僅是拾取敘事的華麗辭藻，增加見聞的障礙嗎？如同已經渡過河的人還要去描摹那悠揚的水波，浪潮已經過去了還要去描繪那翻滾的浪花嗎？ 崇禎戊寅年朱明月佛出世之日，蘧庵居士嚴爾圭恭敬作序。 續集《稽古略》敘言 我曾經說過，作為僧人如果不兼通外學，那就是懶惰而愚笨，即使不是廣博，也難以達到高深的境界。作為儒生如果不研究內典（佛教經典），那就是平庸而偏頗，即使不是通達，又怎麼能達到宏大的境界呢？如果死守陳規而不變通，自我設限而沒有進步，空腹高心，拘泥於狹隘的教條，最終只會貽笑大方。試看古代那些博學多才的大學者和淵博宏大的開士（指有智慧的出家人），哪一個不是出入于內外典籍，圓融貫通？張天覺說：『我因為學習佛法，然後才知道儒學的妙處。』《妙蓮經》說：『治理世間的語言都順應正法。』如同眾多的花釀成蜂蜜，各種味道調和在一起。如果不能廣泛涉獵而深入研究，又怎能認識到眾多不同的道路而最終達到同一個目標呢？然而，古今傳記的寫作，各有側重。國史往往遺漏佛教的內容，禪宗的編撰則忽略世俗的因緣。無怪乎佛、儒二宗的學者都不能做到既廣博又通達。元代著名僧人華亭念常所編集的《佛祖通載》，兼顧了歷朝歷代的綱紀。繼他之後，職里高僧寶洲的《釋鑒稽古》一書，詳細列舉了歷代皇王的政治事蹟和賢聖的風範。 佛祖的源流、法門的軌則，編年敘事，一貫而沒有遺漏。使那些簡略閱讀的人，就像瞻仰象闕（古代宮殿前的闕樓）一樣，對天體的執行度數了如指掌；又像探尋龍宮一樣，各種珍寶都聚集在一起。這本書真是豐富啊！無論儒家還是釋家，都適宜家家戶戶收藏，放在枕邊或袖中隨時閱讀。難道僅僅是名山大寺才應該收藏嗎？杏溪大參蘧庵嚴翁，乘著大愿之輪，不忘佛的囑託，弘揚流通此書的要旨，出資重新刊刻，希望廣泛流傳。（我不慧）居住在幻其廬，參與校訂工作，因此也編輯整理了元朝的...
【English Translation】 English version: Those who comment on worldly affairs can be consulted. Those who examine historical events seek out the subtle details. Those who survey historical traces understand the fundamentals. Therefore, this is to benefit later learners, and it is by no means just a slight supplement. Is it merely to pick up the ornate language of narration and increase the obstacles to knowledge? Is it like someone who has already crossed the river trying to depict the lingering waves, or someone trying to depict the surging waves after the tide has passed? Respectfully prefaced by Layman Qu'an, Yan Ergui, on the day of Buddha's appearance in the Zhuming month of the Wuyin year of Chongzhen. Preface to the Continued Collection 'A Brief Examination of Antiquity' I have often said that a monk who does not also study external learning is lazy and foolish. Even if not erudite, it is difficult to reach a high level. A Confucian scholar who does not study the inner scriptures (Buddhist scriptures) is mediocre and biased. Even if not comprehensive, how can one achieve greatness? To adhere rigidly to the old ways without change, to limit oneself without progress, to be arrogant despite being empty-headed, and to be confined to narrow doctrines will ultimately be ridiculed by the world. Consider the erudite and accomplished scholars and the profound and vast enlightened ones of ancient times. Which of them did not delve into both internal and external canons, achieving complete and thorough understanding? Zhang Tianjue said, 'I learned the wonders of Confucianism because I studied Buddhism.' The 'Wonderful Lotus Sutra' says, 'The language of governing the world all accords with the true Dharma.' Like many flowers brewing honey, various flavors are harmonized together. If one cannot broadly explore and deeply study, how can one recognize the many different paths and ultimately reach the same goal? However, the writings of biographies, both ancient and modern, each have their own focus. National histories often omit Buddhist content, while Zen compilations neglect worldly causes and conditions. No wonder scholars of both Buddhism and Confucianism cannot achieve both breadth and thoroughness. Nianchang of Huating, a famous monk of the Yuan Dynasty, compiled the 'Comprehensive Record of Buddhas and Patriarchs,' which also included the dynastic outlines of past dynasties. Following him, Baozhou, a high-ranking monk of Zhili, wrote the book 'Shijian Jigu' (Examining Antiquity with Buddhist Mirror), which detailed the political affairs of past emperors and kings and the demeanor of sages. The origins of Buddhas and Patriarchs, the rules of the Dharma, are chronicled and narrated in a consistent and complete manner. This allows those who read it briefly to be like gazing at the Xiang Que (towers in front of ancient palaces), understanding the degrees of celestial movements in detail; and like exploring the Dragon Palace, where all kinds of treasures are gathered together. This book is truly rich! Whether Confucian or Buddhist, it is suitable for every household to collect, to keep by the pillow or in the sleeve for reading at any time. Is it only famous mountains and temples that should collect it? The great advisor of Xingxi, Venerable Yan of Qu'an, riding the wheel of great vows, does not forget the Buddha's entrustment, promoting the essence of this book, investing in reprinting it, hoping to spread it widely. (I, not wise) reside in Huanqi Hermitage, participating in the work of proofreading, and therefore also edited and compiled the Yuan Dynasty...
熙朝兩代事蹟。纘承其後。庶見古今上下之道脈。連持世與出世之宗猷。踵接擬茲續貂之尾。蓋不欲為最後斷佛種之人。繪空摹影。以俟來哲觀感興起。聯輝續焰。以無窮焉耳。
時 皇明崇禎龍。集著雍攝提格。月屆蕤賓。敦牂令節壽光比丘大聞薰沐撰。
釋鑒稽古略續集(一)
歸安杏溪蘧庵比丘大聞
幻輪 彙編
蘧庵居士 嚴爾圭 較梓
元
自太祖成吉思皇帝。于宋寧宗開禧二年丙寅歲。法天啟運。稱聖武年號。建大蒙古國號。都和林雲上都。至理宗紹定二年己丑。太宗嗣位。至淳祐六年丙午定宗嗣位。至淳祐十一年辛亥。憲宗嗣位。至開慶元年己未。慶宗嗣位。至景定元年庚申歲。世祖登基稱中統。至甲子改元至元。歷六世五十九年。今從世祖甲子元年敘起。世祖成宗武宗仁宗英宗泰宗明宗文宗寧宗順宗
世祖
名忽必烈。憲宗同母弟也。以庚申歲嗣位。己卯歲滅宋。襲統一十六年。壽八十而崩 帝仁明英武屢立大功。好征遠夷。連年用兵。悉皆臣服。遂混一區宇。文臣如許衡姚樞等。謀謨廟堂。武將如伯顏董文炳等。攻城略地大闡嘉猷。制禮作樂民物阜康。古未有也(元史)。
甲子至元元年 大宋景定五年 秋七月彗出柳。其光燭
【現代漢語翻譯】 現代漢語譯本 記述熙朝兩代的事蹟，繼承他們的事業，大概可以看到古今上下相承的道統，連線維繫世俗與出世的宗旨。續寫此書，如同在貂尾之後再接上一段，是不想成為最後斷絕佛種之人。描繪空幻的影像，以期待後來的賢哲觀覽後有所感悟和興起，光輝相連，火焰延續，以至無窮無盡。
時值皇明崇禎年間，太歲在集著雍攝提格（指某年），月份是蕤賓月（指農曆五月）。敦牂令節（指吉日），壽光比丘大聞齋戒沐浴后撰寫。
《釋鑒稽古略續集》（一）
歸安杏溪蘧庵比丘大聞
幻輪 彙編
蘧庵居士嚴爾圭 校梓
元
自太祖成吉思皇帝，于宋寧宗開禧二年丙寅歲，傚法天道，開啟運勢，稱聖武年號，建立大蒙古國號，都城在和林雲上都。至理宗紹定二年己丑，太宗繼位。至淳祐六年丙午，定宗繼位。至淳祐十一年辛亥，憲宗繼位。至開慶元年己未，慶宗繼位。至景定元年庚申歲，世祖忽必烈登基，稱中統。至甲子年改元至元。歷經六世，五十九年。現在從世祖甲子元年開始敘述：世祖、成宗、武宗、仁宗、英宗、泰宗、明宗、文宗、寧宗、順宗。
世祖
名忽必烈（Kublai Khan），是憲宗的同母弟弟。在庚申年繼位，己卯年滅亡南宋。繼承統一天下十六年。享年八十歲而去世。皇帝仁慈英明神武，屢次建立大功。喜好征討邊遠的民族，連年用兵，都使他們臣服。於是統一了天下。文臣如許衡（Xu Heng）、姚樞（Yao Shu）等，在朝廷出謀劃策。武將如伯顏（Bayan）、董文炳（Dong Wenbing）等，攻城略地，大大地發揚了美好的功業。制定禮儀，製作音樂，人民生活富足安康。這是古代沒有的（出自《元史》）。
甲子至元元年，大宋景定五年，秋七月，彗星出現在柳宿，它的光芒照亮四方。
【English Translation】 English version Recording the deeds of two reigns of the prosperous dynasty, inheriting their legacy, one can perhaps see the continuous thread of the Way from ancient to modern times, connecting and maintaining the principles of both worldly and otherworldly affairs. Continuing this book is like adding another section after the sable tail, not wanting to be the last person to cut off the seed of Buddhism. Depicting empty images, in order to await later sages to observe and feel inspired, linking brilliance and continuing the flame, to infinity.
At the time of the Emperor Chongzhen of the Ming Dynasty, the year was Jizhe Yong Sheti Ge (referring to a specific year), and the month was Ruibin (referring to the fifth month of the lunar calendar). On an auspicious day, the Bhikkhu Dawen of Shouguang, after fasting and bathing, wrote this.
Supplement to the Abridged Mirror of Buddhist History (1)
Bhikkhu Dawen of Qunan Hermitage, Xingxi, Guian
Huanlun Compiled
Layman of Qunan Hermitage Yan Ergui Proofread and Published
Yuan Dynasty
From Emperor Taizu Genghis Khan, in the year Bingyin, the second year of Kaixi of Emperor Ningzong of the Song Dynasty, following the way of heaven and initiating fortune, he proclaimed the era name of Shengwu and established the Great Mongol Empire, with the capital at Helin Yun Shangdu. In the year Jichou, the second year of Shaoding of Emperor Lizong, Emperor Taizong succeeded to the throne. In the year Bingwu, the sixth year of Chunyou, Emperor Dingzong succeeded to the throne. In the year Xinhai, the eleventh year of Chunyou, Emperor Xianzong succeeded to the throne. In the year Jiwei, the first year of Kaiqing, Emperor Qingzong succeeded to the throne. In the year Gengshen, the first year of Jingding, Emperor Shizu Kublai Khan ascended the throne and proclaimed the era name of Zhongtong. In the year Jiazi, the era name was changed to Zhiyuan. It lasted for six generations, fifty-nine years. Now, starting from the first year of Jiazi of Emperor Shizu, the narrative begins: Emperor Shizu, Emperor Chengzong, Emperor Wuzong, Emperor Renzong, Emperor Yingzong, Emperor Taizong, Emperor Mingzong, Emperor Wenzong, Emperor Ningzong, Emperor Shunzong.
Emperor Shizu
Named Kublai Khan, he was the younger brother of Emperor Xianzong by the same mother. He succeeded to the throne in the year Gengshen and destroyed the Southern Song Dynasty in the year Jimao. He inherited the unified empire for sixteen years. He died at the age of eighty. The emperor was benevolent, wise, and martial, repeatedly establishing great achievements. He liked to conquer distant tribes, and used troops year after year, making them all submit. Thus, he unified the world. Civil officials such as Xu Heng and Yao Shu, etc., planned strategies in the court. Military generals such as Bayan and Dong Wenbing, etc., conquered cities and seized territories, greatly promoting excellent achievements. Establishing rituals and creating music, the people lived in prosperity and peace. This had never happened in ancient times (from the History of Yuan).
In the first year of Jiazi Zhiyuan, the fifth year of Jingding of the Great Song Dynasty, in the autumn, the seventh month, a comet appeared in the Liu constellation, its light illuminating all directions.
天長數十丈。自四更見東方。日高始滅 是歲八月。劉秉忠請定都於燕。世祖從之。詔修營宮室城池。以燕京為中都。改元大赦設會度僧。詔請國師扮彌達癹思。登座授秘密戒 八月拜光祿大夫太保。參領中書省事。制曰。長生天氣力皇帝聖旨咨爾。劉秉忠氣剛以直學富。而文雖晦跡于空門。每潛心於聖道。朕居藩邸卿實賓僚。側聞高誼餘二十年。出從遐方幾數萬里。迨予嗣服。須汝計安。不先正名。何以壓眾。宜崇師位兼總政機。可特授光祿大夫太保。參領中書省事。卿其勉輔朕躬。率先乃屬察朝夕之勤惰。審議論之是非。凡有施為並聽裁決。佇看成績別示寵章準此(通載) 以伯顏為中書左丞相。伯顏凝重寡言諸曹白事。有難決者。伯顏一二語斷之。省中詟服以為真宰輔(元史)。
乙丑至元二年 大宋咸淳元年 去年十月理宗崩。度宗嗣位。事蹟見於前書茲不錄。
春正月朔日有食之 五月劉秉忠參領中書省事。既入拜以天下為己任。知無不為。世祖咨以治天下之大經養民之良法。秉忠條上祖宗舊典。參以古制之宜於今者。世祖善之。命下之日綱舉目張。一時人材咸見錄用。文物燦然一新(元史) 召許衡至命中書省議事。丞相安童時年二十一素聞衡名心慕之。及見於行館既還歎服日訪以政事(元
【現代漢語翻譯】 現代漢語譯本 天長數十丈（約數十米）。從四更（凌晨1-3點）見到東方，到太陽升高才消失。這年八月，劉秉忠（人名）請求定都於燕（今北京），世祖（元世祖忽必烈）聽從了他的建議。下詔修建宮室城池，以燕京為中都。改年號並大赦天下，設定佛教會度僧人。詔令迎請國師扮彌達癹思（Phags-pa，八思巴，藏傳佛教薩迦派高僧），登座傳授秘密戒律。 八月，授予劉秉忠光祿大夫太保的官職，參與掌管中書省的事務。皇帝的制書說：『依靠長生天的力量，皇帝的聖旨告諭你，劉秉忠，你氣節剛強正直，學識淵博，文采雖然隱藏在空門之中，卻常常潛心研究聖人之道。朕在藩邸時，你就是我的賓客僚屬，早就聽聞你的高尚品德二十多年了。後來跟隨我遠征各地，行程幾數萬里。等到我繼承皇位，需要你的計策來安定天下。不先給你正名，怎麼能壓服眾人？應該尊崇你的師位，兼管總領政務的樞機。特授予你光祿大夫太保的官職，參與掌管中書省的事務。你應當勉力輔佐朕的身軀，率先你的下屬考察早晚的勤奮與懈怠，審議討論的是非曲直。凡是有所施為，都聽從你的裁決。期待看到你的成績，另行給予寵幸和表彰。』（以上內容均記載於《通載》） 任命伯顏（人名）為中書左丞相。伯顏為人穩重寡言，各部門上報的事務，有難以決斷的，伯顏一兩句話就能決斷。中書省的人都敬畏佩服他，認為他真是宰輔之才。（《元史》記載） 乙丑年，至元二年（公元1265年），南宋咸淳元年。去年十月，理宗（宋理宗趙昀）駕崩，度宗（宋度宗趙禥）繼位。相關事蹟已在前書中記載，這裡不再贅述。 春季，正月朔日發生了日食。五月，劉秉忠參與掌管中書省的事務。他上任后，以天下為己任，知道的沒有不做的。世祖向他諮詢治理天下的根本大計和養育百姓的良好方法。劉秉忠詳細陳述了祖宗的舊典，並參考古代制度中適合當今的。世祖認為很好。命令下達之日，綱舉目張，一時之間，各種人才都被錄用，文物制度煥然一新。（《元史》記載）召見許衡（人名）到中書省議事。丞相安童（人名）當時二十一歲，早就聽聞許衡的名聲，心中仰慕他。等到在行館見到許衡后，回來后歎服不已，每天都向他請教政事。（元
【English Translation】 English version Its height extended tens of zhang (approximately tens of meters). It appeared from the fourth watch (1-3 AM) in the east and disappeared only when the sun was high. In the eighth month of that year, Liu Bingzhong (personal name) requested that the capital be established in Yan (present-day Beijing), and the Emperor Shizu (Kublai Khan, the Yuan Dynasty Emperor) followed his advice. He issued an edict to construct palaces and city walls, making Yanjing the Central Capital. The reign title was changed, a general amnesty was granted, and Buddhist assemblies were held to ordain monks. An edict was issued to invite the State Preceptor Phags-pa (Hpakpa, a high-ranking monk of the Sakya school of Tibetan Buddhism) to ascend the throne and transmit secret precepts. In the eighth month, Liu Bingzhong was granted the title of Grand Master of Glory and Grand Protector, participating in the affairs of the Central Secretariat. The imperial edict stated: 'By the power of Eternal Heaven, the Emperor's sacred decree proclaims to you, Liu Bingzhong. Your spirit is strong and upright, your learning is rich, and your writing, though hidden in the empty gate (Buddhism), always delves into the Way of the Sages. When I was in the princely residence, you were my guest and colleague. I have long heard of your noble virtues for over twenty years. Later, you followed me on expeditions to various places, traveling tens of thousands of miles. Now that I have inherited the throne, I need your plans to stabilize the realm. If I do not first rectify your name, how can I subdue the masses? Your position as a teacher should be honored, and you should concurrently manage the pivotal affairs of the government. You are specially granted the title of Grand Master of Glory and Grand Protector, participating in the affairs of the Central Secretariat. You should diligently assist my person, take the lead in examining the diligence and laziness of your subordinates, and deliberate on the rights and wrongs of discussions. All actions taken shall be subject to your decision. I await to see your achievements and will bestow further favor and commendation accordingly.' (The above is recorded in the 'Tongzai') Bayan (personal name) was appointed as the Left Chancellor of the Central Secretariat. Bayan was a man of gravity and few words. When the various departments reported matters that were difficult to decide, Bayan would resolve them with one or two sentences. The people of the Central Secretariat were in awe and admiration of him, considering him a true prime minister. (Recorded in the 'History of Yuan') In the year of Yichou, the second year of Zhiyuan (1265 AD), the first year of Xianchun in the Southern Song Dynasty. In the tenth month of last year, Emperor Lizong (Zhao Yun, Emperor Lizong of Song) passed away, and Emperor Duzong (Zhao Qi, Emperor Duzong of Song) succeeded him. The relevant events have been recorded in the previous book and will not be repeated here. In the spring, a solar eclipse occurred on the first day of the first month. In May, Liu Bingzhong participated in the affairs of the Central Secretariat. Upon taking office, he took the world as his responsibility, and there was nothing he did not do that he knew. Emperor Shizu consulted him on the fundamental principles of governing the realm and the good methods of nurturing the people. Liu Bingzhong detailed the old laws of the ancestors and referred to the ancient systems that were suitable for the present. Emperor Shizu thought it was very good. On the day the order was issued, the main points were highlighted, and all kinds of talents were recruited, and the cultural and institutional systems were completely renewed. (Recorded in the 'History of Yuan') Xu Heng (personal name) was summoned to the Central Secretariat to discuss matters. Chancellor Antong (personal name) was twenty-one years old at the time and had long heard of Xu Heng's reputation and admired him in his heart. After seeing Xu Heng at the guesthouse, he sighed in admiration and asked him about political affairs every day. (Yuan
史)世祖聞張德輝之名召見。參議中書省事。輝以聖賢道德之奧。修身治國之方。古今治亂之繇。詳陳于帝。俾教胄子學官。內外煥然一新。
丙寅至元三年 宋咸淳二年 佛教東被震旦。至此已一千二百年矣。
丁卯至元四年 宋咸淳三年 宋帝詣太學謁孔子。行舍菜禮。以顏回曾參孔伋孟軻配享。升顓孫師於十哲 許衡陳時務五事。一曰立國規模。二曰中書大要。三曰為君難以踐言。四曰農桑學校。五曰慎微上嘉納之。乞歸鄉里許之(史)。
佛國禪師 師諱至溫。字其玉。號全一。謚佛國普安。刑州郝氏子也。禮辨庵訥公披剃。佐無還富公于萬壽。參萬松為侍者。既而太保劉公為世祖知遇。薦師召語大悅將授以官。弗受曰。天下佛法流通。臣僧之愿富貴非所望也。憲宗命海云主釋教。詔天下作資戎會。師持旨宣佈中外。而輔成之。劉公衛承製錫師茲號。總攝諸路僧尼之事。師銳意衛教。僧眾賴之。后納印辭職。是年五月十一日。以疾終於桓州之天宮。西向右脅而化。當暑儀容如生。更有異香。火浴心口牙不壞。掊地數尺猶得舍利。壽五十一。臘四十。學士虞集撰碑(通載)。
戊辰至元五年 宋咸淳四年 元阿術劉整圍宋襄陽。知府呂文煥告急 謝枋得論云。官為宰相。可以生殺廢置
【現代漢語翻譯】 現代漢語譯本：世祖皇帝聽聞張德輝的名聲后召見了他，讓他參與中書省的政事。張德輝向皇帝詳細陳述了聖賢道德的精髓、修身治國的方略，以及古往今來國家治理成敗的原因，並建議讓皇子和學官學習，使得朝廷內外煥然一新。 丙寅至元三年（宋咸淳二年），佛教傳入震旦（古代中國的稱謂）已經一千二百年了。 丁卯至元四年（宋咸淳三年），宋朝皇帝到太學祭拜孔子，行舍菜禮，並讓顏回、曾參、孔伋（子思）、孟軻四人配享。提升顓孫師（子張）進入十哲的行列。許衡陳述了五件時務：一是確立國家規模，二是中書省的要務，三是為君的難以踐行諾言，四是農桑和學校，五是謹慎細微之處。皇帝嘉納了他的建議，並允許他告老還鄉（史）。 佛國禪師，法名至溫，字其玉，號全一，謚號佛國普安。是刑州郝氏的兒子。他拜辨庵訥公為師剃度出家，在萬壽寺輔佐無還富公，並跟隨萬松學習，擔任侍者。後來，太保劉公被世祖皇帝賞識，向皇帝推薦了禪師。皇帝召見禪師后非常高興，想要授予他官職，禪師拒絕說：『天下佛法流通，這是臣僧的願望，富貴不是我所期望的。』憲宗皇帝命海云主持釋教，並詔令天下舉行資戎會。禪師奉旨向內外宣佈，並輔佐促成此事。劉公衛承製賜予禪師這個稱號，總管各路僧尼事務。禪師銳意衛護佛教，僧眾都依賴他。後來禪師交出印信辭職。這年五月十一日，禪師因病在桓州的天宮寺圓寂，面向西方，右脅而臥。當時正值盛夏，禪師的儀容卻栩栩如生，而且還有異香。火化后，心口和牙齒都沒有損壞，挖掘地面數尺還能得到舍利。禪師享年五十一歲，僧臘四十年。學士虞集為他撰寫了碑文（通載）。 戊辰至元五年（宋咸淳四年），元朝將領阿術和劉整包圍了宋朝的襄陽。知府呂文煥告急。謝枋得評論說：『官做到宰相，就可以生殺予奪。』
【English Translation】 English version: Emperor Shizu, hearing of Zhang Dehui's reputation, summoned him to participate in the affairs of the Central Secretariat. Dehui elaborated to the emperor on the essence of sage's morality, the strategies for self-cultivation and governing the country, and the reasons for the success and failure of national governance throughout history. He also suggested that the princes and officials should study these principles, which brought about a new look both inside and outside the court. In the year Bingyin, the third year of Zhiyuan (the second year of Xianchun in the Song Dynasty), Buddhism had been introduced to Zhendan (ancient name for China) for 1200 years. In the year Dingmao, the fourth year of Zhiyuan (the third year of Xianchun in the Song Dynasty), the Song Emperor went to the Imperial Academy to worship Confucius, performing the 'sacrificing vegetables' ritual, and had Yan Hui, Zeng Shen, Kong Ji (Zisi), and Meng Ke (Mencius) honored alongside him. Zhuan Sunshi (Zi Zhang) was promoted to the ranks of the Ten Philosophers. Xu Heng presented five matters of current affairs: first, establishing the national scale; second, the essentials of the Central Secretariat; third, the difficulty for a ruler to keep his word; fourth, agriculture, sericulture, and schools; and fifth, caution in minor matters. The emperor approved his suggestions and allowed him to retire to his hometown (History). Chan Master Foguo (Buddha Country), whose Dharma name was Zhiwen (Attained Warmth), courtesy name Qiyu (Its Jade), and sobriquet Quanyi (Complete One), posthumously named Foguo Puan (Buddha Country Universal Peace), was a son of the Hao family of Xingzhou. He was tonsured by Bian'an Negong (Discriminating Hermitage Silent Duke), assisted Wuhuan Fugong (No Return Rich Duke) at Wanshou Temple (Ten Thousand Longevity Temple), and studied with Wansong (Ten Thousand Pines) as an attendant. Later, Grand Protector Liu Gong (Duke Liu), appreciated by Emperor Shizu, recommended the Chan Master to the emperor. The emperor was very pleased after summoning the Chan Master and wanted to grant him an official position, but the Chan Master refused, saying, 'The widespread circulation of the Buddha's teachings is the wish of a monk like me; wealth and honor are not what I desire.' Emperor Xianzong ordered Haiyun (Sea Cloud) to preside over Buddhist affairs and ordered the world to hold a Zirong Assembly (Supporting the Military Assembly). The Chan Master announced this decree both internally and externally and assisted in its completion. Liu Gong Wei, acting under imperial authority, bestowed this title upon the Chan Master, overseeing the affairs of monks and nuns in all regions. The Chan Master was determined to protect Buddhism, and the monks and nuns relied on him. Later, the Chan Master relinquished his seal and resigned. On the eleventh day of the fifth month of that year, the Chan Master passed away due to illness at Tiangong Temple (Heavenly Palace Temple) in Huanzhou, facing west and lying on his right side. It was the height of summer, but the Chan Master's appearance was lifelike, and there was an unusual fragrance. After cremation, the heart, mouth, and teeth were not damaged, and relics were found several feet below the ground. The Chan Master lived to be fifty-one years old, with forty years as a monk. Scholar Yu Ji wrote his epitaph (General Records). In the year Wuchen, the fifth year of Zhiyuan (the fourth year of Xianchun in the Song Dynasty), Yuan generals Ashu and Liu Zheng besieged Xiangyang of the Song Dynasty. Prefect Lu Wenhuan sent an urgent plea for help. Xie Fangde commented, 'An official who becomes a prime minister can have the power of life and death.'
人。官為臺諫。可以彈駁榮辱人。官為國子監。可以考校去取人。此三等謂之系籍聖賢也(史)。
己巳至元六年 宋咸淳五年 二月帝師癹思巴。制蒙古字成頒行天下。宋之常州雞翼生距。
庚午至元七年 宋咸淳六年 詔請膽巴金剛上師。住持仁王寺普度僧員。
帝師 苾芻癹思巴。說根本有部出家羯摩儀軌。親制序曰。原夫贍部嘉運。至第四佛釋迦文如來遺教利見也。大元御世。第五主憲天述道仁文義武大光孝皇帝登極也。天資福慧諦信內乘。普使萬邦咸歸一化。雖敷天垂拱而至治無垠。眷支那弘道。而在躬不息。欲以自佛相承師資繼踵。迄今不替正戒儀軌。為從善行人一一恒持。精練三業堅守四儀。此實聖皇匡正佛法之睿旨也云云(通載) 廉希憲立朝讜正。世祖令受帝師僧八思馬戒。希憲對曰。臣已受孔子戒。上曰。汝孔子亦有戒耶。對曰。為臣當忠為子當孝。是也。
辛未至元八年 宋咸淳七年 十一月始建大元國號。取易乾元之義。始興蒙古學校。從太保劉秉忠請也 以許衡為學士。衡每謂書中無疑看得有疑。有疑即看得。無疑方是有功。衡之教人也。必因其所明。開其所蔽。而納諸善時其動息。而弛張之慎其萌蘗。而防範之日漸月漬。不自知其變也。日新月盛不自自知其化
【現代漢語翻譯】 現代漢語譯本： 人，如果擔任臺諫的官職，可以彈劾評判官員的榮辱；如果擔任國子監的官職，可以考覈選拔人才。這三種人被稱為與聖賢有淵源的人（史書）。 己巳年，至元六年（宋咸淳五年），二月，帝師八思巴（Phags-pa，尊號，意為聖者）創製蒙古文字完成，頒行天下。宋朝的常州出現了雞翅膀上生出雞距的怪事。 庚午年，至元七年（宋咸淳六年），皇帝下詔請膽巴金剛上師（Danba Guru，金剛上師名號）住持仁王寺，普度僧人。 帝師，苾芻八思巴（Phags-pa，尊號，意為聖者；Bhiksu，比丘）講述《根本有部出家羯摩儀軌》（Mūlasarvāstivāda Vinaya，佛教戒律），親自撰寫序言說：追溯贍部洲（Jambudvipa，佛教地理概念，指我們所居住的世界）的嘉運，是第四尊佛釋迦牟尼如來（Sakyamuni，佛教創始人）遺留下來的教誨所帶來的利益。大元朝統治天下，第五位君主憲天述道仁文義武大光孝皇帝（指元世祖忽必烈）登基。他天生具有福慧，真誠地信仰內乘（Mahayana，大乘佛教），普遍地使萬國都歸於統一。雖然表面上垂拱而治，但實際上治理得非常完善。他關心支那（China，中國的舊稱）弘揚佛法，親自督促不懈。爲了使自佛祖以來師徒相承的傳統能夠延續下去，使不廢棄正戒儀軌，讓行善之人能夠始終堅持，精進地修持身、口、意三業，堅守四種威儀。這實在是聖明的皇帝匡正佛法的睿智之舉啊（通載）。廉希憲（Lian Xixian，人名）在朝廷上正直敢言。世祖皇帝命令他接受帝師八思巴（Phags-pa，尊號，意為聖者）的戒律。廉希憲回答說：『我已接受孔子的戒律。』皇帝說：『你的孔子也有戒律嗎？』回答說：『做臣子的應當忠誠，做兒子的應當孝順，這就是。』 辛未年，至元八年（宋咸淳七年），十一月，開始使用大元作為國號，取自《易經》『乾元』的含義。開始興辦蒙古學校，這是聽從了太保劉秉忠（Liu Bingzhong，人名）的建議。任命許衡（Xu Heng，人名）為學士。許衡經常說，讀書沒有疑問的地方，看到有疑問；有疑問的地方，就仔細研究；沒有疑問的地方，才算真正學懂。許衡教導人的方法是，一定根據他所明白的，開導他所迷惑的，並且在適當的時候引導他向善，謹慎地觀察他的言行舉止，防範他的不良苗頭。這樣日積月累，不知不覺中就會發生改變。每天都有新的進步，每月都有新的發展，不知不覺中就會被感化。
【English Translation】 English version: People who hold the office of censor can impeach and judge the honor and disgrace of officials; those who hold the office of the Imperial College can examine and select talents. These three types of people are said to be related to sages and worthies (History). In the year of JiSi, the sixth year of Zhiyuan (the fifth year of Xianchun of the Song Dynasty), in February, Imperial Preceptor Phags-pa (Phags-pa, a title meaning 'holy one') created the Mongolian script and promulgated it throughout the world. In Changzhou of the Song Dynasty, a spur grew on the wing of a chicken. In the year of GengWu, the seventh year of Zhiyuan (the sixth year of Xianchun of the Song Dynasty), an edict was issued to invite Danba Guru (Danba Guru, the title of a Vajra Master) to preside over Renwang Temple and universally save monks. The Imperial Preceptor, Bhiksu Phags-pa (Phags-pa, a title meaning 'holy one'; Bhiksu, a Buddhist monk), spoke about the Mūlasarvāstivāda Vinaya (Mūlasarvāstivāda Vinaya, Buddhist precepts) and personally wrote a preface saying: Tracing back to the auspicious fortune of Jambudvipa (Jambudvipa, a Buddhist geographical concept, referring to the world we live in), it is the benefit brought by the teachings left by the fourth Buddha Sakyamuni Tathagata (Sakyamuni, the founder of Buddhism). The Great Yuan Dynasty rules the world, and the fifth ruler, the Emperor who is 'Constitutional, Following the Way, Benevolent, Civilized, Martial, Greatly Bright, and Filial' (referring to Kublai Khan), ascended the throne. He is naturally blessed with wisdom and sincerely believes in Mahayana (Mahayana Buddhism), universally causing all nations to return to unity. Although seemingly governing by non-action, the actual governance is very perfect. He cares about the propagation of Buddhism in China (China, the old name of China) and personally urges it tirelessly. In order to continue the tradition of teacher-student succession since the Buddha, to ensure that the precepts are not abandoned, and to enable those who do good to always adhere to them, diligently cultivate the three karmas of body, speech, and mind, and firmly adhere to the four dignities. This is truly the wise move of the enlightened emperor to rectify Buddhism (General Records). Lian Xixian (Lian Xixian, a personal name) was upright and outspoken in the court. Emperor Shizu ordered him to receive the precepts of Imperial Preceptor Phags-pa (Phags-pa, a title meaning 'holy one'). Lian Xixian replied: 'I have already received the precepts of Confucius.' The emperor said: 'Does your Confucius also have precepts?' He replied: 'To be loyal as a minister and to be filial as a son, that is it.' In the year of XinWei, the eighth year of Zhiyuan (the seventh year of Xianchun of the Song Dynasty), in November, the name 'Great Yuan' was first used as the national title, taken from the meaning of 'Qian Yuan' in the Book of Changes. Mongolian schools began to be established, following the advice of Grand Guardian Liu Bingzhong (Liu Bingzhong, a personal name). Xu Heng (Xu Heng, a personal name) was appointed as a scholar. Xu Heng often said that when reading a book, if there is no doubt, see it as if there is doubt; if there is doubt, then study it carefully; only when there is no doubt, then it is truly understood. Xu Heng's method of teaching people is to always base it on what they understand, enlighten them on what they are confused about, and guide them to do good at the appropriate time, carefully observe their words and deeds, and prevent their bad tendencies. In this way, day after day, month after month, changes will occur unconsciously. There will be new progress every day and new development every month, and one will be transformed unconsciously.
也。又為學者。治生最為先務。又言。士君子當以農桑為生。
壬申至元九年 宋咸淳八年 宋少傅葉夢鼎辭歸秦。愿勵精寡慾收人心固邦本。又云。廉恥事大。死生事小。扁舟徑返。
盤谷禪師 號麗水。海鹽人。師貌不揚。而志氣超邁博覽經史。性耽山水之樂。至元中游五臺峨嵋伏牛少室名山勝地。嘗云。足跡半天下。詩名滿世間。時附馬高麗沈王。聞師德望具書聘。講華嚴大意于杭之慧因寺。師展四無礙辯。七眾傾伏。王大悅。聲價益重。后至松郡精舍勤修凈業。日課彌陀佛號。年七十餘。無疾預告以時。端坐而寂。有遊山詩集三卷。行世(高僧傳)。
癸酉至元十年 宋咸淳九年 元圍襄陽日久。二月破樊城。都統范天順嘆曰。生為宋臣。死當為宋鬼。即所守處縊死 許衡還至懷孟。簡絕人事。常居山下。勤以自治。公愛兼盡不嚴而整。閨門之內若朝廷。然夫婦相待如賓。喪祭一遵古制。懷孟化之(史)。
甲戌至元十一年 宋咸淳十年 七月宋度宗崩。太子少帝嗣立年四歲。八月大霖雨天目山崩。水涌溺死無算 是年八月劉公薨。贈儀同三司太傅謚文貞。制曰。臣以忠孝而事上貴輸獻納之誠。上以禮義。而遇臣思篤始終之愛。視死之日猶生之年。故光祿大夫太保劉秉忠。學窺天人
【現代漢語翻譯】 也。又說對於讀書人來說，謀生是最重要的。又說，士大夫應當以務農種桑為生。
壬申至元九年（宋咸淳八年），宋少傅葉夢鼎辭官回鄉。希望能夠勵精圖治，減少慾望，以收攏人心，鞏固國家根本。又說，廉恥是大事，生死是小事。於是乘著小船徑直返回。
盤谷禪師，號麗水，是海鹽人。禪師相貌不揚，但志向高遠，博覽經史。天性喜愛山水之樂。至元年間遊歷五臺山、峨眉山、伏牛山、少室山等名山勝地。曾說，『足跡遍天下，詩名滿世間。』當時駙馬高麗沈王，聽聞禪師的德行和聲望，特地寫信聘請。在杭州慧因寺講解《華嚴經》大意。禪師展現四無礙辯才，七眾弟子傾心信服。沈王非常高興，禪師的聲望更加顯赫。後來到松郡精舍勤奮修習凈土法門，每日唸誦彌陀佛號。七十多歲時，沒有疾病，預先告知圓寂的時間，端坐而逝。有遊山詩集三卷流傳於世（出自《高僧傳》）。
癸酉至元十年（宋咸淳九年），元軍圍攻襄陽很久。二月攻破樊城。都統范天順嘆息說，『活著是宋朝的臣子，死也要做宋朝的鬼。』於是在他所守衛的地方自縊而死。許衡回到懷孟，謝絕一切人事交往，常居住在山下，勤奮地自我修養。他愛護眾人而又無微不至，不嚴厲卻很有秩序。家裡的規矩如同朝廷一般，然而夫妻之間相待如賓，喪事祭祀完全按照古代的制度。懷孟一帶的風俗因此而改變（出自《史書》）。
甲戌至元十一年（宋咸淳十年），七月宋度宗駕崩。太子少帝繼位，年僅四歲。八月發生大暴雨，天目山崩塌，洪水涌出淹死無數人。這年八月劉公去世，被追贈儀同三司太傅，謚號文貞。皇帝的制書說，『臣子以忠孝來侍奉君上，貴在進獻忠誠的建議。君上以禮義來對待臣子，要始終如一地愛護。看待臣子去世的日子如同他還活著一樣。』所以光祿大夫太保劉秉忠，學問精通天人之道。
【English Translation】 Also. Furthermore, for scholars, making a living is the most important task. It is also said that gentlemen should make a living by farming and mulberry cultivation.
In the ninth year of Zhiyuan (至元) under the Yuan Dynasty, corresponding to the eighth year of Xianchun (咸淳) under the Song Dynasty, Shao Fu (少傅) Ye Mengding (葉夢鼎) of the Song Dynasty resigned and returned to his hometown in Qin (秦). He wished to be diligent and frugal, to win people's hearts and strengthen the foundation of the country. He also said, 'Integrity and shame are major matters, life and death are minor matters.' He returned directly by boat.
Chan Master Pangu (盤谷) , also known as Lishui (麗水), was a native of Haiyan (海鹽). The master's appearance was unremarkable, but his aspirations were lofty, and he was well-versed in classics and history. He was naturally fond of the pleasures of mountains and rivers. During the Zhiyuan (至元) period, he traveled to famous mountains and scenic spots such as Mount Wutai (五臺), Mount Emei (峨嵋), Mount Funiu (伏牛), and Mount Shaoshi (少室). He once said, 'My footprints are all over the world, and my poetry is famous throughout the world.' At that time, Prince Consort Shen (沈王) of Goryeo (高麗), heard of the master's virtue and reputation and wrote a letter to invite him. He lectured on the main ideas of the Avatamsaka Sutra (華嚴經) at Huiyin Temple (慧因寺) in Hangzhou (杭). The master displayed the eloquence of the Four Unobstructed Knowledges, and the seven assemblies (七眾) were convinced. The prince was very pleased, and the master's reputation grew even greater. Later, he went to the Jing She (精舍) in Songjun (松郡) to diligently cultivate the Pure Land practice, reciting the name of Amitabha Buddha (彌陀佛) daily. At the age of seventy, he foretold his time of death without illness and passed away peacefully in a seated posture. There is a collection of his mountain travel poems in three volumes that is circulated in the world (from 'Biographies of Eminent Monks').
In the tenth year of Zhiyuan (至元) (ninth year of Xianchun (咸淳) under the Song Dynasty), the Yuan army besieged Xiangyang (襄陽) for a long time. In February, they broke through Fancheng (樊城). Commander Fan Tianshun (范天順) sighed and said, 'Living, I am a subject of the Song Dynasty; dying, I will be a ghost of the Song Dynasty.' He then hanged himself in the place he was guarding. Xu Heng (許衡) returned to Huai Meng (懷孟), cut off all human affairs, and often lived at the foot of the mountain, diligently cultivating himself. He loved everyone and was meticulous, not strict but orderly. The rules of his household were like those of the imperial court, yet husband and wife treated each other with respect. Funerals and sacrifices were conducted entirely according to ancient customs. The customs of Huai Meng (懷孟) were thus transformed (from 'History').
In the eleventh year of Zhiyuan (至元) (tenth year of Xianchun (咸淳) under the Song Dynasty), Emperor Duzong (度宗) of the Song Dynasty died in July. The Crown Prince, the young Emperor (少帝), succeeded to the throne at the age of four. In August, there was a great rainstorm, and Mount Tianmu (天目山) collapsed, with floods drowning countless people. In August of this year, Duke Liu (劉公) passed away and was posthumously awarded the title of Grand Tutor of the Three Divisions (儀同三司太傅) and the posthumous title of Wenzhen (文貞). The imperial edict said, 'A subject serves the ruler with loyalty and filial piety, valuing the sincerity of offering advice. The ruler treats the subject with propriety and righteousness, cherishing him with unwavering love. Regarding the day of the subject's death as if he were still alive.' Therefore, Liu Bingzhong (劉秉忠), Grand Master of Guanglu (光祿大夫) and Grand Protector (太保), had learning that penetrated the ways of heaven and man.
識貫今古。邃沖而有守。安靜而無華。昔侍潛藩稔聞高論。適當三接之際。懇上萬言之書。蓋將舉天下而措諸安。以戒為人主者過於殺。朕服嗣而伊始。卿盡力以居多。蓋得卿實契于朕心。而朕悉知于卿意。事皆有驗。人匪他求。周旋三十年不避其艱。剴切數百奏。各中其理。共成庶政。方圖任於舊人誰謂旻天。不整遺於一老。興言及此。何日忘之。載惟臺輔之尊。厥有泉扃之賁。是用錫之綸命。峻一品之尊階。遂以袞衣。躡三槐之正位。復加顯號允答殊勛。惟爾英靈識予哀寵。可贈太傅謚文貞(通載)。
劉文貞公 諱秉忠。字仲誨。瑞州劉季村人。禮天寧虛照禪師披剃為僧。后游雲中住南堂寺。同海云禪師北覲。謁世祖於潛邸。一見應對稱旨。自是屢承顧問公獻書。陳時事所宜者數十條。凡萬餘言率皆尊主庇民之事。上嘉納之。從上征伐方便救護。全活甚眾。及上正位宸極。創定朝儀立官制。改元建號。一切所當施設。時物之宜皆公所草定。公齋居蔬食終日澹然。是年八月壬戌端坐而薨。享年五十有九。自幼好學至老不衰。雖位極人臣不異平昔。上謂左右曰。秉忠事朕三十年。小心慎密。其陰陽術數之精。占事知來若合符契 帝命史天澤伯顏。帥師南征。召諭之曰。古之善取江南者。惟曹彬一人。汝能不殺
【現代漢語翻譯】 現代漢語譯本： 他學識貫通古今，深邃而有操守，安靜而不浮華。過去在潛藩時侍奉，早就聽聞他的高論。恰逢三次接見之際，懇切地上萬言書，大概是想把天下治理得妥當安定，以此告誡作為君主的人不要過於殺戮。我繼承皇位之初，您盡心盡力居功至偉，大概是您確實與我心意相合，而我完全瞭解您的心意。事情都有應驗，人才不必向別處尋求。周旋三十年不避艱辛，懇切的奏章有數百篇，每一篇都切中事理，共同成就各項政務。正打算任用舊臣，誰說上天不保佑，不留下這位老臣呢？說到這些，我哪一天會忘記呢？考慮到臺輔的尊貴，應該有安葬的榮耀，因此賜予誥命，晉陞一品官階，於是賜予袞衣，位列三槐之正位，又加顯赫的稱號，以表彰特殊的功勛。希望您的英靈能夠理解我的哀悼和寵愛，可以追贈太傅，謚號文貞（通載）。
劉文貞公，名秉忠（Bingzhong），字仲誨（Zhonghui），是瑞州劉季村人。跟隨天寧虛照禪師剃度為僧，後來遊歷雲中，住在南堂寺。與海云禪師一同北上覲見，在潛邸拜見世祖（Shizu），一見面應對就非常合旨。從此屢次承蒙顧問，他獻書陳述時事應該做的數十條，大概都是尊崇君主庇護百姓的事情，皇上嘉獎採納。跟隨皇上征伐，方便救護，保全了很多人的性命。等到皇上登基，創立朝廷禮儀，設立官制，更改年號，一切應該實施的措施，時宜之物，都是他所草擬決定的。他齋戒居住，吃素食，整天淡泊寧靜。這年八月壬戌日，端坐而去世，享年五十九歲。從小就好學，到老也不衰退。雖然官位極高，但和平常一樣。皇上對左右的人說：『秉忠侍奉我三十年，小心謹慎周密。他的陰陽術數之精妙，占卜事情預知未來，就像符契一樣。』皇帝命令史天澤（Shi Tianze）、伯顏（Boyan）率領軍隊南征，召見他們告誡說：『古代善於攻取江南的人，只有曹彬（Cao Bin）一人。你們能夠不殺戮嗎？』
【English Translation】 English version: He possessed knowledge spanning past and present, was profound yet principled, tranquil yet unostentatious. Formerly serving in the princely residence, I had long heard of his insightful discourses. Coinciding with three audiences, he earnestly presented a memorial of ten thousand words, intending to govern the realm with propriety and stability, thereby cautioning rulers against excessive killing. From the beginning of my succession, you have exerted your utmost efforts and contributed greatly, likely because you truly aligned with my intentions, and I fully understood yours. Matters have all been verified, and talent need not be sought elsewhere. Serving diligently for thirty years without avoiding hardship, his earnest memorials numbered in the hundreds, each addressing the core of the matter, jointly accomplishing various administrative tasks. Just as I intended to appoint veteran officials, who would have thought that Heaven would not bless us, not leaving behind this old minister? Speaking of these things, on what day shall I forget them? Considering the honor of the Grand Mentor, there should be the honor of burial, therefore bestowing an imperial decree, promoting him to the first rank, and bestowing a ceremonial robe, placing him in the proper position of the Three Scholar Trees, and adding a distinguished title to acknowledge his special merits. May your spirit understand my sorrow and affection, and may he be posthumously granted the title of Grand Tutor, with the posthumous name Wenzhen (Thorough and Sincere).
Duke Liu Wenzhen, named Bingzhong (Bingzhong, meaning 'Holding Loyalty'), courtesy name Zhonghui (Zhonghui, meaning 'Middle Wisdom'), was a native of Liu Ji Village in Ruizhou. He was tonsured as a monk by Chan Master Xuzhao of Tianning Temple, and later traveled to Yunzhong, residing in Nantang Temple. Together with Chan Master Haiyun, he went north to have an audience, meeting Emperor Shizu (Shizu, meaning 'Ancestor of the World') at the princely residence. At their first meeting, his responses were highly agreeable. From then on, he frequently received consultations, and he presented memorials stating dozens of matters that should be done, mostly concerning respecting the ruler and protecting the people, which the Emperor praised and adopted. Following the Emperor on campaigns, he conveniently rescued and protected many lives. When the Emperor ascended the throne, establishing court rituals, setting up official systems, changing the reign title, all the measures that should be implemented, and the appropriate things for the time, were all drafted and decided by him. He lived in abstinence, eating vegetarian food, and was tranquil all day long. In the eighth month of this year, on the Renxu day, he passed away peacefully while sitting upright, at the age of fifty-nine. He loved learning from a young age and never declined in old age. Although his official position was extremely high, he was no different from his usual self. The Emperor said to those around him: 'Bingzhong has served me for thirty years, carefully, cautiously, and thoroughly. The precision of his yin-yang arts and numerology, divining matters and foreknowing the future, is like matching tallies.' The Emperor ordered Shi Tianze (Shi Tianze, meaning 'Heavenly Grace of History') and Boyan (Boyan, personal name) to lead troops on a southern expedition, summoning them and admonishing them: 'Of those who were good at taking Jiangnan in ancient times, only Cao Bin (Cao Bin, personal name) was one. Can you refrain from killing?'
是吾曹彬也 史天澤真定人。身長八尺音如洪鐘。善騎射。出入將相五十年。柱石四朝師表百辟。為開國元臣。人方郭子儀曹彬云。年七十四。謚忠武。
乙亥至元十二年 宋德祐元年 宋恭宗改元德祐在位二年。元兵執之北行殂于沙漠 江西提刑文天祥起兵勤王。其友止之。天祥曰。國家養育臣庶三百餘年。一旦有急徴天下兵。無一人一騎赴者。吾深恨之故。不自量欲以身狥。庶天下忠臣義士。將有聞風而起者。義勝者謀立。人眾者力濟。如此則社稷可保也。天祥性豪華自奉甚厚。至是痛自抑損。盡以家資為軍費。每與賓僚語及時事。輒撫幾流涕言曰。樂人之樂者憂人之憂。食人之食者死人之事。聞者莫不為之感動 湖南提刑李芾遣兵入援。發壯士三千人使將將之。勤王后謚忠節 行人郝經。使宋被留一十六年。撰集諸書。至是歸燕卒。謚文忠 宋詔張世傑總督諸軍。后與陸秀夫陳宜中。航海以狥國難溺死 有二星斗于中天。一星隕 六月朔日有食之。既晝晦如夜。
丙子至元十三年 宋德祐二年 五月宋端宗立。改元景炎后。航海崩于嶺南之崗州。
二月日中有黑子。大如雞卵。相蕩久之 丞相文天祥常言。國亡與亡此男子心。元人以天祥北去 錢塘江潮三日不至。時元軍分駐江沙上。杭人方
【現代漢語翻譯】 現代漢語譯本： 這個人是吾曹彬（Cao Bin，人名）啊！史天澤（Shi Tianze，人名）是真定人。身高八尺，聲音洪亮如鐘。擅長騎射。出入將相府五十年，是四朝的柱石，百官的師表，是開國元勛。人們將他比作郭子儀（Guo Ziyi，人名）和曹彬。享年七十四歲，謚號忠武。
乙亥至元十二年，即宋德祐元年。宋恭宗（Song Gongzong，人名）改年號為德祐，在位二年。元兵俘虜了他，北行死於沙漠。江西提刑文天祥（Wen Tianxiang，人名）起兵勤王。他的朋友勸阻他。文天祥說：『國家養育臣民三百餘年，一旦有急事徵召天下兵馬，沒有一人一騎前來應徵，我深恨這一點，所以不自量力想要以身殉國，希望天下忠臣義士，將有聞風而起的人。道義勝過對方，就設法擁立新君；人多勢眾，就出力匡扶社稷。這樣，國家就可以保全了。』文天祥生性奢侈，侍奉自己非常優厚。到這時，他痛下決心自我約束，把全部家產都作為軍費。每次與賓客僚屬談論時事，總是撫摸著桌子流著眼淚說：『以別人的快樂為快樂，以別人的憂愁為憂愁，吃別人的飯，就要為別人的事而死。』聽到的人沒有不為之感動的。湖南提刑李芾（Li Fu，人名）派兵入援，選拔壯士三千人，派將領率領他們。死後謚號忠節。行人郝經（Hao Jing，人名），出使宋朝被扣留十六年，撰寫了許多書籍，到這時回到燕地去世，謚號文忠。宋朝下詔讓張世傑（Zhang Shijie，人名）總督各路軍隊，後來與陸秀夫（Lu Xiufu，人名）、陳宜中（Chen Yizhong，人名）一起航海以身殉國，溺水而死。有兩顆星在中天搏鬥，一顆星隕落。六月初一發生日食，白天像黑夜一樣昏暗。
丙子至元十三年，即宋德祐二年。五月，宋端宗（Song Duanzong，人名）即位，改年號為景炎，後來航海在嶺南的崗州去世。
二月，太陽中有黑子，大如雞蛋，互相碰撞很久。丞相文天祥常說：『國家滅亡，我與國家一同滅亡，這才是男子漢的心。』元人將文天祥押往北方。錢塘江的潮水三天沒有來，當時元軍分兵駐紮在江邊的沙灘上，杭州人正...
【English Translation】 English version: This is Cao Bin! Shi Tianze was from Zhending. He was eight chi tall with a voice as loud as a bell. He was skilled in riding and archery. He served in the positions of general and minister for fifty years, a pillar of four dynasties, and a model for all officials. He was a founding meritorious official. People compared him to Guo Ziyi and Cao Bin. He lived to seventy-four years old and was posthumously named Zhongwu.
In the year Yihai, the twelfth year of Zhiyuan, which was the first year of Deyou in the Song Dynasty, Emperor Gongzong of Song changed the era name to Deyou, reigning for two years. The Yuan soldiers captured him, and he died in the desert on his way north. Wen Tianxiang, the judicial commissioner of Jiangxi, raised troops to support the Song Dynasty. His friends tried to dissuade him. Wen Tianxiang said, 'The state has nurtured its subjects for more than three hundred years. Now that there is an emergency and troops are being conscripted from all over the country, not a single person or horse has come to respond. I deeply hate this, so I want to sacrifice myself for the country, hoping that loyal and righteous people all over the world will rise up upon hearing this. If righteousness prevails, we will establish a new ruler; if we have enough people and strength, we will help the country. In this way, the country can be preserved.' Wen Tianxiang was extravagant by nature and served himself very well. At this time, he resolutely restrained himself and used all his family property for military expenses. Whenever he talked about current affairs with guests and colleagues, he would stroke the table and weep, saying, 'Rejoicing in the joy of others, worrying about the worries of others, eating the food of others, one should die for the affairs of others.' Those who heard this were all moved. Li Fu, the judicial commissioner of Hunan, sent troops to support the Song Dynasty, selecting three thousand brave men and sending generals to lead them. He was posthumously named Zhongjie. Hao Jing, an envoy, was detained in the Song Dynasty for sixteen years. He compiled many books and died in Yan at this time. He was posthumously named Wenzhong. The Song Dynasty issued an edict ordering Zhang Shijie to be the commander-in-chief of all armies. Later, he, along with Lu Xiufu and Chen Yizhong, sailed the sea to sacrifice themselves for the country and drowned. Two stars fought in the middle of the sky, and one star fell. On the first day of June, there was a solar eclipse, and the daytime was as dark as night.
In the year Bingzi, the thirteenth year of Zhiyuan, which was the second year of Deyou in the Song Dynasty, Emperor Duanzong of Song ascended the throne in May and changed the era name to Jingyan. Later, he died at Gangzhou in Lingnan while sailing the sea.
In February, there were sunspots in the sun, as big as chicken eggs, colliding with each other for a long time. Chancellor Wen Tianxiang often said, 'If the country perishes, I will perish with it. This is the heart of a man.' The Yuan people escorted Wen Tianxiang to the north. The Qiantang River tide did not come for three days. At that time, the Yuan army was stationed on the beaches along the river, and the people of Hangzhou were...
幸之。而潮汐不至 三月元伯顏。入臨安建大將旗鼓。受宋帝及太后庶僚。趍赴京入覲 姚樞仁恕恭敬。未嘗疑人之欺。凡有與謀者必忠告。人莫不敬之。時以為翰林學士。宋侍從之臣及士子。至上都皆令樞隨學行而官之。
丁丑至元十四年 宋景炎二年 封宋主為瀛國公。令往脫思麻路。習學梵書西番字經 全後於正智寺為尼。
建大聖萬安寺 廉希憲官至平章。伯顏謂之宰相中真宰相男子中真男子。世以為名言。至是卒。
戊寅至元十五年 宋祥興元年 宋帝昺立改元祥興。在位二年後航海至崖山。張世傑與元戰敗。陸秀夫抱之瀋海 正月朔旦。廣設大會以齋僧眾。大赦天下。玉泉等五老懞恩得度 有大星。南流隕海中。小星千餘隨之。聲如雷。數刻乃止。
己卯至元十六年 二月宋亡。宋自太祖起至帝昺。通三百二十年。
文文山 姑蘇人。諱天祥。為宋狀元丞相封信國公。有忠孝大節。被執目擊崖山。有詩哀悼(不錄)又歌曰。颶風起兮海水飛噫。文武盡兮火德微噫。鷹鹯相擊兮靡所施噫。鴻鵠欲舉兮將安歸噫。桌歌中流兮任所之噫。獨抱春秋兮莫我知噫 又正氣歌曰。天地有正氣。雜然賦流形。末云。顧彼耿耿在。仰視浮雲白。悠悠我心憂。蒼天曷有極。哲人日已遠。典刑
【現代漢語翻譯】 現代漢語譯本： 幸好潮水沒有漲上來。至元三年（原文有誤，應為至元十三年）伯顏（Boyan，元朝大將）進入臨安（Lin'an，南宋都城），建立了大將的旗幟和儀仗。接受了宋朝皇帝、太后和眾多官員的朝拜，前往京城覲見。姚樞（Yao Shu，元朝官員）仁慈寬厚，恭敬謙遜，從不懷疑別人欺騙他。凡是和他商議事情的人，他必定忠誠地勸告。人們沒有不尊敬他的。當時他擔任翰林學士。宋朝的侍從官員和士子到達上都（Shangdu，元朝都城）后，都讓姚樞跟隨他們學習，然後授予官職。 至元十四年丁丑年，即宋朝景炎二年，元朝封宋朝的皇帝為瀛國公（Yingguo Gong，爵位），命令他前往脫思麻路（Tuosimalu，地名），學習梵文和西番字經。全皇后（Quan Hou，人名）在正智寺（Zhengzhi Temple，寺廟名）出家為尼。 建造了大聖萬安寺（Dasheng Wan'an Temple，寺廟名）。廉希憲（Lian Xixian，元朝官員）官至平章（Pingzhang，官職）。伯顏稱讚他是宰相中的真宰相，男子中的真男子。世人認為這是名言。到這時他去世了。 至元十五年戊寅年，即宋朝祥興元年，宋朝皇帝昺（Bing，人名）即位，改年號為祥興。在位兩年後，航海到達崖山（Yashan，地名）。張世傑（Zhang Shijie，南宋將領）與元朝軍隊作戰失敗。陸秀夫（Lu Xiufu，南宋大臣）抱著皇帝跳海自盡。正月朔日，廣泛設定大會來齋僧眾，大赦天下。玉泉（Yuquan，地名）等五位老人蒙受恩典得以出家。有一顆大星，向南流逝墜入海中，一千多顆小星跟隨它，聲音像雷一樣，過了很久才停止。 至元十六年己卯年，二月宋朝滅亡。宋朝從太祖（Taizu，皇帝謚號）開始到帝昺結束，共計三百二十年。 文天祥（Wen Tianxiang，人名），姑蘇（Gusu，地名）人，名天祥，為宋朝狀元丞相，被封為信國公（Xinguo Gong，爵位）。有忠孝大節。被俘后親眼目睹了崖山海戰。寫有哀悼詩（此處不收錄），又歌唱道：『颶風颳起啊海水飛揚，文臣武將都已滅亡啊火德衰微。老鷹和鷂子互相搏擊啊無處施展，鴻鵠想要高飛啊將要歸向何方。獨自唱歌漂流啊任憑去向，獨自抱著春秋啊沒有人理解我。』又有《正氣歌》說：『天地間有正氣，混雜地賦予萬物以形體。』最後說：『看那光明正大之氣，仰望天空漂浮的白雲。悠悠我的心充滿憂愁，蒼天何時才能終結。哲人已經離我們遠去，他們的典範……』
【English Translation】 English version: Fortunately, the tide did not rise. In the third month of Zhiyuan 13 (mistakenly written as the third year of Zhiyuan in the original text), Boyan (a Yuan Dynasty general) entered Lin'an (the capital of the Southern Song Dynasty) and established the flags and ceremonial guards of a great general. He received the Song Emperor, Empress Dowager, and numerous officials who came to pay their respects and went to the capital to have an audience with the Emperor. Yao Shu (a Yuan Dynasty official) was kind, generous, respectful, and modest, never suspecting that others were deceiving him. Whoever consulted with him, he would surely advise them with loyalty. No one did not respect him. At that time, he served as a Hanlin Academician. When the Song Dynasty's attendants and scholars arrived in Shangdu (the capital of the Yuan Dynasty), Yao Shu was ordered to accompany them in their studies, and then they were granted official positions. In the Dingchou year of Zhiyuan 14, which was the second year of Jingyan in the Song Dynasty, the Yuan Dynasty enfeoffed the Song Emperor as the Duke of Yingguo (a noble title) and ordered him to go to Tuosimalu (a place name) to study Sanskrit and the Western Fan script. Empress Quan (a personal name) became a nun at Zhengzhi Temple (a temple name). The Dasheng Wan'an Temple (a temple name) was built. Lian Xixian (a Yuan Dynasty official) rose to the position of Pingzhang (an official title). Boyan praised him as the true prime minister among prime ministers and the true man among men. The world regarded this as a famous saying. He passed away at this time. In the Wuyin year of Zhiyuan 15, which was the first year of Xiangxing in the Song Dynasty, Emperor Bing (a personal name) of the Song Dynasty ascended the throne and changed the reign title to Xiangxing. After reigning for two years, he sailed to Yashan (a place name). Zhang Shijie (a Southern Song general) was defeated in battle against the Yuan army. Lu Xiufu (a Southern Song minister) embraced the Emperor and jumped into the sea to commit suicide. On the first day of the first month, a grand assembly was widely set up to offer food to the monks, and a general amnesty was granted to the world. Five elders, including Yuquan (a place name), were blessed and allowed to become monks. A large star flowed south and fell into the sea, followed by more than a thousand small stars, with a sound like thunder, which stopped after a long time. In the Jimao year of Zhiyuan 16, in the second month, the Song Dynasty was destroyed. From Emperor Taizu (a posthumous title) to Emperor Bing, the Song Dynasty lasted for a total of three hundred and twenty years. Wen Tianxiang (a personal name), a native of Gusu (a place name), whose name was Tianxiang, was the top scholar and prime minister of the Song Dynasty and was enfeoffed as the Duke of Xinguo (a noble title). He possessed great loyalty and filial piety. After being captured, he witnessed the Battle of Yashan. He wrote a poem of mourning (not recorded here), and also sang: 'The hurricane rises, the sea water flies, the civil and military officials are all destroyed, and the virtue of fire is declining. Hawks and falcons fight each other, with no place to display their strength, the swan goose wants to fly high, where will it return? Singing alone in the current, letting it go where it will, holding the Spring and Autumn Annals alone, no one understands me.' There is also the 'Song of Righteousness' which says: 'Between heaven and earth there is righteousness, which is mixed and endowed with forms to all things.' Finally, it says: 'Look at that bright and upright spirit, look up at the floating white clouds in the sky. My heart is full of sorrow, when will the blue sky end. The wise men have already left us, their models...'
在宿昔。風檐展書讀。古道照顏色 零丁洋詩。辛苦遭逢起一經。干戈落落四周星。山河碎碎水漂絮。身世浮沉風打萍。惶恐灘頭說惶恐。零丁洋里嘆零丁。人生自古誰無死。留取丹心照汗青 過金陵草舍離宮。轉夕暉孤雲飄泊欲何依。山河風景原無異。城郭人民半已非。滿地蘆花和我老。舊家燕子傍誰飛。從今別卻江南路。化作啼鵑帶血歸 后至臨終從容謂吏卒曰。吾事畢矣。南向拜而死。年四十七。其衣帶中有贊曰。孔曰成仁。孟曰集義。惟其義盡所以仁至。讀聖賢書所學何事。而今而後庶幾無愧 平生作文未嘗屬草。有指南集吟嘯集。有集杜詩百首等行世 建司天臺于大京 立安樂堂。疾者醫之。饑者廩之。死者葬之。
庚辰至元十七年六月。新曆成賜名授時。明年始頒行天下。遣使窮黃河之源。由星宿海至崑崙山。始抵其地 竇默為人樂易。平居未嘗一言方人。官至學士至是卒。謚文正。
帝諭真金太子曰。伯顏文武全才。汝勿以常人遇也 許衡臨終語其子曰。我平生為虛名所累。不能辭官。是年卒。謚文正。
帝師入寂 癹思八為大元帝師。是年十一月二十二日示寂。年四十二歲。上聞不勝震悼。追懷舊德建大窣堵波于京師。實藏真身舍利。輪奐金碧無儔。學士王磐奉敕述行狀曰。
皇天之下。一人之上開教宣文輔治大聖至德普覺真智裕國。如意大寶法王。西天佛子。大元帝師。班彌怛拔思癹帝師。乃土波國人也。生時諸種瑞應具詳家譜。初禮伯父薩師加哇為師。秘密伽陀一二千言。過目成誦。七歲演法。辨博縱橫猶不自足。復遍咨名宿。鉤玄索隱盡通三藏。年十五。世祖皇帝龍德淵潛。師知真命有歸。馳驛徑詣王府。世祖官闈東宮。皆秉授戒法。特加尊禮。年二十。釋道訂正化胡經。憲宗皇帝詔師剖析是非。道不能答。自棄其學。上大悅。年二十二。世祖登極。建元中統尊為國師。授以玉印。任中原法主。統天下教門。辭帝西歸未期月召還。年三十一。時至元七年。詔制大元國字。師獨運摹畫作成。稱旨即頒行朝省郡縣。遵用迄為一代典章。升爲帝師。更賜玉印。統領諸國釋教。旋又西歸。至元十一年。專使召之抵京。王公宰輔士庶。離城一舍結大香壇。設大凈供羅拜迎之。萬衆瞻禮若一佛出世。為真金太子。設彰所知論五篇。存藏行世。
彰所知論 帝師為太子。說佛智大師沙羅巴譯初器世界品。備載大地及水火風輪妙高七金四洲輪圍日輪月輪星宿宮三界諸天等。次情世界品。備列地獄餓鬼旁生人道修羅天道成住壞空四劫始終之相。及釋迦祖承歷代輪王之事。后道果無為五法等。
【現代漢語翻譯】 現代漢語譯本：在整個皇天之下，地位僅次於皇帝，開創教化，宣揚文治，輔佐國家的大聖至德普覺真智裕國如意大寶法王，是來自西天的佛子，也是大元帝師，名為班彌怛拔思癹帝師（'Phags-pa，意為聖者'），是土波國（今西藏）人。他出生時出現的各種祥瑞徵兆都詳細記載在家譜中。最初，他拜伯父薩師加哇（Sakya Pandita，薩迦班智達）為師，對於一兩千字的秘密伽陀（gāthā，偈頌）能過目成誦。七歲時就能演說佛法，辯論時博學廣識，但仍然不滿足，於是又廣泛請教名宿，探究深奧的道理，窮盡通曉三藏（Tripiṭaka，佛教經典）。十五歲時，他得知世祖皇帝具有龍德淵潛之相，知道真命天子即將出現，於是快馬加鞭前往王府。世祖在官闈東宮時，都接受帝師授予的戒法，對他特別尊敬。二十歲時，他參與了釋道訂正《化胡經》的辯論，憲宗皇帝下詔讓帝師剖析是非，道教無法回答，只好放棄他們的學說。皇帝非常高興。二十二歲時，世祖登基，改年號為中統，尊帝師為國師，授予玉印，任命他為中原法主，統領天下教門。帝師辭別皇帝西歸，不到一個月就被召回。三十一歲時，即至元七年，皇帝下詔創製大元國字，帝師獨自構思描繪完成，皇帝認為很好，立即頒行於朝廷各部和郡縣，遵照使用，成為一代典章。帝師升爲帝師，再次賜予玉印，統領各國的佛教事務。不久后又西歸。至元十一年，皇帝派專使召他進京。王公大臣和百姓在離城一舍（古代的長度單位）的地方搭建大型香壇，設定盛大的潔凈供品，羅列跪拜迎接他。無數人瞻仰禮拜，就像佛陀出世一樣。他為真金太子撰寫了《彰所知論》五篇，儲存流傳於世。
《彰所知論》：帝師為太子講解佛智大師沙羅巴（Śāntarakṣita，寂護）翻譯的《初器世界品》，詳細記載了大地以及水火風輪、妙高山（Sumeru，須彌山）、七金山、四洲（catu-dvīpa，四大部洲）、輪圍山、日輪、月輪、星宿宮、三界諸天等。其次是《情世界品》，詳細列舉了地獄、餓鬼、旁生、人道、修羅、天道等六道輪迴的成住壞空四劫的始終之相，以及釋迦祖（釋迦牟尼佛）承接歷代輪王的事蹟。最後是道果無為五法等。
【English Translation】 English version: Under the heavens, second only to the Emperor, he initiated teachings, propagated civil governance, and assisted the nation. He was the Great Sage of Supreme Virtue, Universally Enlightened, Truly Wise, and Enriching the Nation, the Wish-Fulfilling Great Treasure Dharma King, a Buddha-son from the Western Heaven, and the Imperial Preceptor of the Great Yuan Dynasty, named 'Phags-pa Lama (meaning 'the Holy One'), a native of Tubo (Tibet). The auspicious signs at his birth are detailed in his family genealogy. Initially, he studied under his uncle Sakya Pandita, memorizing one or two thousand verses of secret gāthās (verses) after a single reading. At the age of seven, he could expound the Dharma, displaying extensive knowledge and eloquence, yet he remained unsatisfied. He then widely consulted renowned scholars, exploring profound principles and mastering the entire Tripiṭaka (Buddhist scriptures). At the age of fifteen, he recognized the latent imperial virtue of Emperor Shizu and, knowing that the true mandate was destined for him, he hastened to the Prince's residence. Emperor Shizu, both in the inner palace and as the Crown Prince, received the precepts from the Imperial Preceptor and held him in special esteem. At the age of twenty, he participated in the revision of the Huahu Jing (Scripture on the Conversion of the Barbarians) between Buddhism and Taoism. Emperor Xianzong ordered the Imperial Preceptor to analyze the rights and wrongs, but the Taoists could not answer and abandoned their teachings. The Emperor was greatly pleased. At the age of twenty-two, Emperor Shizu ascended the throne, changed the era name to Zhongtong, and honored the Imperial Preceptor as the State Preceptor, granting him a jade seal and appointing him as the Dharma Lord of the Central Plains, overseeing all Buddhist schools in the realm. The Imperial Preceptor bid farewell to the Emperor to return west, but was summoned back in less than a month. At the age of thirty-one, in the seventh year of Zhiyuan, the Emperor ordered the creation of the Great Yuan national script. The Imperial Preceptor conceived and designed it independently. The Emperor approved and immediately promulgated it to all departments of the court and prefectures, where it was followed and became a standard for the dynasty. The Imperial Preceptor was promoted to Imperial Preceptor and again granted a jade seal, overseeing the Buddhist affairs of all countries. Soon after, he returned west again. In the eleventh year of Zhiyuan, the Emperor sent a special envoy to summon him to the capital. Princes, ministers, and common people set up a large incense altar one 'she' (ancient unit of length) outside the city, prepared grand and pure offerings, and prostrated themselves to welcome him. Countless people gazed and paid homage, as if a Buddha had appeared in the world. He wrote five chapters of 'Treatise on What is Knowable' for Prince Zhenjin, which were preserved and circulated.
'Treatise on What is Knowable': The Imperial Preceptor explained to the Prince the 'Chapter on the Initial Formation of the World,' translated by the Buddhist Master Śāntarakṣita (Shantarakshita), which detailed the earth, the wheels of water, fire, and wind, Mount Sumeru (Sumeru), the seven golden mountains, the four continents (catu-dvīpa), the iron ring mountains, the sun wheel, the moon wheel, the constellations, the palaces, the heavens of the Three Realms, and so on. Next was the 'Chapter on the Sentient World,' which listed in detail the beginning and end of the four kalpas (aeons) of formation, existence, destruction, and emptiness in the six realms of samsara: hell, hungry ghosts, animals, humans, asuras, and gods, as well as the deeds of Śākyamuni Buddha inheriting the lineage of the Chakravartin kings. Finally, there were the five dharmas of the Path and its Fruit, and non-action, etc.
辛巳至元十八年十月。命僧道二家辨析。特奉聖旨云云。除道德經是老子真實經旨。其餘皆後人造作。差官盡行燒燬。
壬午至元十九年。處士劉因天資絕人。日記千百言。過目成誦。愛諸葛孔明靜以修身之語。表其扁曰靜修。徴為贊善不受。
癸未至元二十年。
甲申至元二十一年正月六日。大赦天下。並下輕刑之詔。
乙酉至元二十二年。聖旨焚燬諸路偽造道藏經。書事于石。碑記甚悉。聖旨禁斷道藏偽經下項。見者悉應便宜收取。
化胡經 猶龍經 聖紀經 西升經 出塞經 明真辨偽經 九天經 赤書經 上清經 南斗經 玉緯經 十二虛無經 紀勝賦 辨仙論 龁邪論 三破論 太上實錄 青陽官記 玄九內傳 帝王師錄 三天列記 十異九迷論 歷代應現圖 佛道先後論 欽道明證論 輔政除邪論 謗道釋論 十山論 辟邪歸正論 藏天隱月經 赤畫度命經 歷代帝王崇道記 三教根源圖 混元生三清經 混元實錄 靈寶四十二生經 高上內傳樓觀先生內傳 五公問虛無經(通載)
聖旨就大都大愍忠寺。焚燒道藏偽經。命大都報恩禪寺林泉長老下火。謝恩畢拈香云。佛心天子愍眾生。恐墮三塗邪見坑。個里了無偏黨處。就中朱紫要分明。所以道聖鑒無私
。天機莫測。既來頌德敢不酬恩。此香端為祝延當今皇帝云。伏願金輪與法輪並轉福越三祇。舜日共佛日齊明壽延億劫。次舉火雲。憶昔當年明帝時。曾憑列焰辨妍媸。大元天子續洪範。顯正摧邪誰不知(文長不悉)。遂以火炬打一圓相。云諸仁者只如三洞靈文。還能證此火光三昧。也無。若也於斯會得。家有北斗經。枉教人口不安寧。其或未然。從此灰飛煙滅后。任伊到處。覓天尊。急著眼看。林泉長老從邁。奉敕下火(通載)對道士持論師德。一十七名。
圓福寺從超 奉福寺德亨
藥師院從倫 法寶寺圓胤
資聖寺至溫 大名府明津
甘泉山本璉 上方寺道云
開覺寺祥邁 傳教寺了詢
法華寺慶規 龍門縣行育
延壽寺道壽 仰山寺相睿
資福寺善朗
絳州祖圭 蜀川元一
丙戌至元二十三年。大都道者山云峰禪寺住持如意祥邁長老。奉 敕撰辨偽錄五卷。
辨偽錄 其篇目云。妄立天尊偽。創立劫運年號偽。開分三界偽。隨代為帝王師偽。老子出靈寶三洞偽。游化九天偽。偷佛經教偽。老君結氣成字偽。周文王時為柱下史偽。前後老君降生不同偽。三番作佛偽冒名僭聖偽。合氣為道偽。偷佛神化偽。辨說淵博具如通
【現代漢語翻譯】 現代漢語譯本： 天機深不可測。既然來歌頌您的功德，怎敢不報答您的恩情。這炷香特地為祝願當今皇帝而點燃，伏願皇帝的金輪（象徵統治）與法輪（象徵佛法）一同運轉，福德超越三祇（極長的時間單位），舜日（象徵太平盛世）與佛日（象徵佛法光明）一同照耀，壽命延續億劫。接著舉起火雲（火炬），回憶當年明帝（東漢明帝）之時，曾憑藉火焰來辨別美醜。大元天子繼承了《洪範》（古代典籍）的法則，彰顯正義，摧毀邪惡，誰人不知（文長不詳）。於是用火炬畫了一個圓相（佛教用語，象徵圓滿），說道：『諸位仁者，就像三洞靈文（道教經典）一樣，還能證得這火光三昧（佛教禪定）嗎？』如果能夠領會這一點，家裡有《北斗經》（道教經典）也枉然，只會讓人心神不安寧。如果不能領會，從此灰飛煙滅之後，任憑你們到處尋找天尊（道教神祇）。趕緊睜大眼睛看！林泉長老從邁，奉皇帝的命令下火（通載），與道士辯論師德，一共有十七名。 圓福寺從超，奉福寺德亨，藥師院從倫，法寶寺圓胤，資聖寺至溫，大名府明津，甘泉山本璉，上方寺道云，開覺寺祥邁，傳教寺了詢，法華寺慶規，龍門縣行育，延壽寺道壽，仰山寺相睿，資福寺善朗，絳州祖圭，蜀川元一。 丙戌至元二十三年，大都道者山云峰禪寺住持如意祥邁長老，奉皇帝的命令撰寫《辨偽錄》五卷。 《辨偽錄》的篇目如下：妄立天尊是虛假的，創立劫運年號是虛假的，開分三界是虛假的，隨時代成為帝王之師是虛假的，老子出自靈寶三洞是虛假的，游化九天是虛假的，偷盜佛經教義是虛假的，老君結氣成字是虛假的，周文王時擔任柱下史是虛假的，前後老君降生不同是虛假的，三番兩次作佛是虛假的，冒名僭越聖位是虛假的，合氣為道是虛假的，偷盜佛的神通變化是虛假的，辨析解說淵博詳盡，都記載在《通》中。
【English Translation】 English version: The workings of Heaven are unfathomable. Having come to praise your virtue, how dare I not repay your kindness? This incense is specially lit to wish the current Emperor well. I humbly pray that the Golden Wheel (symbolizing governance) and the Dharma Wheel (symbolizing Buddhist teachings) turn together, that his blessings surpass three kalpas (extremely long units of time), that the days of Shun (symbolizing a peaceful and prosperous era) and the days of the Buddha (symbolizing the light of Buddhist teachings) shine together, and that his life extends for countless eons. Then, raising the 'fire cloud' (torch), he recalled that in the time of Emperor Ming (Emperor Ming of the Eastern Han Dynasty), flames were used to distinguish between beauty and ugliness. The Great Yuan Emperor continued the laws of the 'Hong Fan' (ancient classic), manifesting righteousness and destroying evil. Who does not know this? (Wen Chang is unknown). Thereupon, he drew a complete circle (Buddhist term, symbolizing perfection) with the torch, saying, 'Venerable ones, just like the Lingbao scriptures of the Three Caverns (Daoist classics), can you also realize this Fire Light Samadhi (Buddhist meditation)?' If you can understand this, having the 'Beidou Sutra' (Daoist scripture) at home is in vain, only causing unrest in people's minds. If you cannot understand it, after this turns to ashes and smoke, let you search for the Celestial Worthy (Daoist deity) everywhere. Open your eyes wide and look! Elder Linquan Congmai, under imperial decree, lit the fire (Tongzai), and debated with Daoists on the virtue of teachers, a total of seventeen people. Congchao of Yuanfu Temple, Deheng of Fengfu Temple, Conglun of Yaoshi Monastery, Yuanyin of Fabao Temple, Zhiwen of Zisheng Temple, Mingjin of Daming Prefecture, Benlian of Ganquan Mountain, Daoyun of Shangfang Temple, Xiangmai of Kaijue Temple, Liaoxun of Chuanjiao Temple, Qinggui of Fahua Temple, Xingyu of Longmen County, Daoshou of Yanshou Temple, Xiangrui of Yangshan Temple, Shanlang of Zifu Temple, Zugui of Jiang Prefecture, Yuanyi of Shu Prefecture. In the twenty-third year of Zhiyuan during the Bingxu year, Elder Ruyi Xiangmai, abbot of Yunfeng Chan Temple on Daozhe Mountain in Dadu, under imperial decree, compiled the 'Distinguishing Falsehoods Record' in five volumes. The titles of the 'Distinguishing Falsehoods Record' are as follows: Falsely establishing Celestial Worthies is false, creating kalpa era titles is false, dividing the Three Realms is false, being a teacher of emperors in every era is false, Laozi originating from the Lingbao Three Caverns is false, traveling and transforming in the Nine Heavens is false, stealing Buddhist scriptures and teachings is false, Laozi forming characters from Qi is false, serving as the scribe under the pillar during the time of King Wen of Zhou is false, the different births of Laozi before and after are false, repeatedly acting as a Buddha is false, falsely claiming sainthood is false, combining Qi to become the Dao is false, stealing the supernatural powers of the Buddha is false. The analysis and explanation are profound and detailed, all recorded in the 'Tong'.
載。
如意禪師 諱祥邁。博通內外典章。洞徹淵微理致。住持名都巨剎。應旨撰辨偽錄五卷。制伏允愜有弘傳序注。載法華要解。
丁亥至元二十四年。
戊子至元二十五年正月二十一日大赦天下。
云峰和尚 師住徑山。初江淮釋教都總統楊輦真迦。集江南禪教諸僧。朝覲登殿對御論禪。宣上竺僧問講何經。答云。法華經。次問仙林僧講何經。奏云。百法論。次問師云。禪以何為宗。奏對曰。禪也者凈智妙圓體本空寂。非見聞覺知之所可知。非思量分別之所能解(備談本末)又云。夫禪與教本一體也。禪乃佛之心。教乃佛之語。因佛語而見佛心。譬之百川異流同歸于海。到海則無異味(云云)謝恩賜饌。
吉祥禪師 鎮江普照寺沙門普喜號吉祥。山東人。精究慈恩相宗。研習唯什師地因明等論。是年世祖創立江淮御講之所。普照居一。詔師主之。升座外日誦華嚴大經。以十卷為常課。后入寂茶毗舍利甚伙。建塔丹徒。鎮江之民多有影象祠之。稱為吉祥古佛云。
玉崗法師 杭州下竺蒙潤子玉崗海鹽人。古源清法師之甥。竹堂傳法師之高足也。生時母感異夢。禮伽藍土偶皆仆。修觀音懺而心疾即愈講法華。而屠沽易業居風篁嶺。專精唸佛修法華光明大悲凈土。以七七為期甚多
【現代漢語翻譯】 現代漢語譯本： 如意禪師（Ruyi Chan Shi）：法號祥邁。他廣泛精通佛學和世俗典籍，深刻理解精妙深奧的義理。主持著名都城的宏偉寺廟。奉旨撰寫了辨偽錄五卷。對允愜的著作進行了弘揚傳播的序言和註釋，並收錄了法華要解。 丁亥年，至元二十四年。 戊子年，至元二十五年正月二十一日，大赦天下。 云峰和尚（Yunfeng He Shang）：這位禪師住在徑山。起初，江淮釋教都總統楊輦真迦召集江南禪宗和教宗的眾多僧人，朝見皇帝並在殿前辯論禪宗。皇帝詢問上竺寺的僧人講解什麼經典。僧人回答說：《法華經》。接著問仙林寺的僧人講解什麼經典。僧人奏答說：《百法論》。然後問云峰和尚以什麼為禪宗的宗旨。云峰和尚奏對說：『禪的本質是清凈智慧，圓滿融通，本體空寂。不是通過見聞覺知所能瞭解的，也不是通過思量分別所能理解的（詳細闡述了本末）。』又說：『禪與教本來就是一體的。禪是佛的心，教是佛的語言。通過佛的語言可以見到佛的心。好比百川異流，最終都匯歸於大海，到達大海就沒有不同的味道了（等等）。』之後謝恩並接受了皇帝的賜宴。 吉祥禪師（Jixiang Chan Shi）：鎮江普照寺的沙門普喜，法號吉祥，是山東人。他精通慈恩宗的相宗，研習唯識、師地論、因明等論著。這年，世祖皇帝創立了江淮御講之所，普照寺佔據其中一席。皇帝下詔讓吉祥禪師主持。吉祥禪師升座講法，每天誦讀《華嚴大經》，以十卷為固定的功課。後來圓寂，火化后舍利非常多。人們在丹徒為他建造了塔。鎮江的百姓大多繪製他的畫像來祭祀他，稱他為吉祥古佛。 玉崗法師（Yugang Fa Shi）：杭州下竺寺的蒙潤子，法號玉崗，是海鹽人。他是古源清法師的外甥，也是竹堂傳法師的得意門生。出生時，他的母親做了奇異的夢。他禮拜伽藍的泥土偶像時，偶像都倒了。他修習觀音懺時，心病立刻痊癒。他講解《法華經》，使得屠夫和賣酒的人都改行。他住在風篁嶺，專心致志地念佛，修習《法華經》、《光明經》、《大悲咒》和凈土法門，以七七四十九天為一期，持續不斷。
【English Translation】 English version: Chan Master Ruyi (Ruyi Chan Shi): His dharma name was Xiangmai. He was well-versed in both Buddhist and secular scriptures, and deeply understood profound and subtle principles. He presided over grand temples in famous capitals. He was ordered to compile five volumes of 'Bian Wei Lu' (Discriminating False Records). He wrote a preface and annotations to propagate Yunqie's works and included 'Fa Hua Yao Jie' (Essentials of the Lotus Sutra). In the year Dinghai, the 24th year of Zhiyuan. In the year Wuzi, on the 21st day of the first month of the 25th year of Zhiyuan, a general amnesty was granted to the world. Venerable Yunfeng (Yunfeng He Shang): This master resided at Jingshan. Initially, Yang Lianzhenjia, the Chief Administrator of Buddhist Affairs in Jianghuai, gathered many monks from the Chan and Teaching schools in Jiangnan to pay homage to the emperor and debate Chan Buddhism in the palace. The emperor asked the monk from Shangzhu Temple what scripture he lectured on. The monk replied, 'The Lotus Sutra'. Then he asked the monk from Xianlin Temple what scripture he lectured on. The monk replied, 'The Hundred Dharmas Treatise'. Then he asked Venerable Yunfeng what Chan Buddhism took as its principle. Venerable Yunfeng replied, 'The essence of Chan is pure wisdom, perfect and all-encompassing, and its substance is emptiness and tranquility. It cannot be known by seeing, hearing, feeling, or knowing, nor can it be understood by thinking or discriminating (explaining the beginning and the end in detail).' He also said, 'Chan and Teaching are originally one. Chan is the mind of the Buddha, and Teaching is the language of the Buddha. Through the language of the Buddha, one can see the mind of the Buddha. It is like hundreds of rivers flowing differently but all returning to the sea. When they reach the sea, there is no different taste (etc.).' Afterwards, he thanked the emperor and received a banquet. Chan Master Jixiang (Jixiang Chan Shi): Shramana Puxi of Puzhao Temple in Zhenjiang, dharma name Jixiang, was from Shandong. He was proficient in the Characteristics School of the Ci'en sect and studied the Consciousness-only, Yogacarabhumi-sastra, and Hetuvidya treatises. In this year, Emperor Shizu established the Jianghuai Imperial Lecture Hall, and Puzhao Temple occupied one of the seats. The emperor ordered Chan Master Jixiang to preside over it. Chan Master Jixiang ascended the seat and lectured, reciting the Avatamsaka Sutra daily, with ten volumes as a fixed practice. Later, he passed away, and after cremation, there were many relics. People built a pagoda for him in Dantu. The people of Zhenjiang mostly drew his portraits to worship him, calling him the Ancient Buddha Jixiang. Dharma Master Yugang (Yugang Fa Shi): Mengrunzi of Xiazhu Temple in Hangzhou, dharma name Yugang, was from Haiyan. He was the nephew of Dharma Master Guyuanqing and the outstanding disciple of Dharma Master Zhutangchuan. At the time of his birth, his mother had strange dreams. When he prostrated to the clay idols in the Sangharama, the idols all fell. When he practiced the Avalokitesvara repentance, his heart disease was immediately cured. He lectured on the Lotus Sutra, causing butchers and wine sellers to change their professions. He lived in Fenghuangling, wholeheartedly reciting the Buddha's name, practicing the Lotus Sutra, the Golden Light Sutra, the Great Compassion Mantra, and the Pure Land Dharma, with forty-nine days as a period, continuously.
。后示弟子止觀安心之法。稱佛而逝。
己丑二十六年正月。抄數天下戶計。
庚寅二十七年秋九月日大赦天下。
謝疊山 枋得。天資嚴厲雅負奇氣風岸孤峭。而以植世教立民彝為任。官至招諭使。宋亡以卜自隱。時徴見用力辭書云。大元制世民物一新。宋室孤臣只缺一死。所以不死。以九十三歲之母在堂耳。至燕不食。將行有友張子惠詩。云此去好。憑三寸舌再來。不值半文錢。枋得會其意竟死於驛。平生無書不讀。文章高邁奇絕自成一家。讀其辭見其心。慷慨激烈可使頑夫廉懦夫立志云。有文章軌範。
王文忠公 王磐。字文炳。廣東人。世業農。歲得麥萬石。號萬石王家。公大肆力于學蒐羅經史百氏。文辭宏放蕩無涯涘。受業者嘗數百人上疏言。天子官門不應入。而入者謂之闌入。由第一門至第二門輕重有差。官至翰林學士卒。時九十三。贈太傅國公。謚文忠。
辛卯二十八年。平陽地震壞民居。萬有八百二十六區。壓死百五十人。全太后為尼。瀛國公為僧。有地三百六十頃。例免徴租。
壬辰二十九年。楊恭懿奉元人。初與許衡俱徴不起。太子真金令有司。以漢聘四皓故事聘之。考正曆法授集賢學士。至是卒。
癸巳至元三十年。劉文靖。因性不茍合不妄交隱
【現代漢語翻譯】 后（某高僧）向弟子展示了止觀安心之法，稱念佛號后逝世。
己丑二十六年正月，抄錄統計天下戶籍。
庚寅二十七年秋九月，大赦天下。
謝疊山（謝枋得，人名），字枋得。天生嚴肅剛毅，氣質不凡，風骨孤傲。以匡正世風教化、樹立民倫常理為己任。官至招諭使。宋朝滅亡后，他隱居以占卜為生。當時元朝徵召他，他極力推辭，在書信中說：『大元統治天下，百姓萬物煥然一新。宋朝的孤臣只欠一死而已。之所以不死，是因為九十三歲的老母還在堂上。』到達燕京后，他絕食。將要被處決時，朋友張子惠作詩說：『此去甚好，憑藉你三寸不爛之舌，或許還能再回來。但如今已不值半分錢。』謝枋得領會了他的意思，最終死在驛站。他一生博覽群書，文章高邁奇絕，自成一家。讀他的文章，就能瞭解他的內心。他的慷慨激烈，可以使懦弱的人立下志向。著有《文章軌範》。
王文忠公（王磐，人名），字文炳，廣東人。世代務農，每年收穫小麥萬石，號稱『萬石王家』。王磐致力於學問，廣泛蒐羅經史百家之書。文辭宏偉奔放，沒有邊際。接受他教導的學生曾有數百人。他上書進言說：『天子的官門不應該隨便進入，而隨便進入的人叫做「闌入」。從第一道門到第二道門，根據情節輕重有所區別。』官至翰林學士去世，享年九十三歲。追贈太傅、國公，謚號文忠。
辛卯二十八年，平陽發生地震，毀壞民居一萬八千二百二十六處，壓死一百五十人。全太后出家為尼，瀛國公出家為僧，擁有土地三百六十頃，按照慣例免除賦稅。
壬辰二十九年，楊恭懿（人名）是元朝人。起初與許衡（人名）一同被徵召，都不應允。太子真金（人名）命令有關部門，以漢朝聘請『四皓』的故事來聘請他。負責考正曆法，授予集賢學士。於此年去世。
癸巳至元三十年，劉文靖（人名），因為天性不茍且迎合，不隨便交往，隱居。
【English Translation】 Afterward, (the eminent monk) showed his disciples the methods of cessation and contemplation for pacifying the mind, and passed away chanting the Buddha's name.
In the first month of the twenty-sixth year of Ji Chou, a census was taken to count the households in the realm.
In the ninth month of autumn in the twenty-seventh year of Geng Yin, a general amnesty was declared throughout the land.
Xie Dieshan (Xie Fangde, a personal name), styled Fangde, was by nature stern and upright, possessed extraordinary talent, and had a solitary and aloof demeanor. He took it upon himself to rectify social customs and establish moral principles for the people. He served as a Pacification Commissioner. After the fall of the Song Dynasty, he lived in seclusion, making a living by divination. At that time, the Yuan Dynasty summoned him, but he vehemently declined, writing in his letters: 'The Great Yuan rules the world, and all things are renewed. The loyal subjects of the Song Dynasty only lack death. The reason I have not died is because my ninety-three-year-old mother is still alive.' Upon arriving in Yanjing, he refused to eat. As he was about to be executed, his friend Zhang Zihui wrote a poem saying: 'It is good to go, relying on your eloquent tongue, perhaps you can return again. But now you are not worth half a penny.' Xie Fangde understood his meaning and ultimately died at the post station. Throughout his life, he read extensively, and his writings were lofty and extraordinary, forming a unique style. Reading his words, one can see his heart. His passionate and intense spirit can inspire the weak to make aspirations. He authored 'Models for Writing'.
Duke Wang Wenzhong (Wang Pan, a personal name), styled Wenbing, was a native of Guangdong. His family had been farmers for generations, harvesting ten thousand shi of wheat each year, and were known as the 'Wang Family of Ten Thousand Shi'. Wang Pan devoted himself to learning, extensively collecting books on classics, history, and various schools of thought. His writings were grand and unrestrained, without limits. He had hundreds of students who received his instruction. He submitted a memorial stating: 'The emperor's official gates should not be entered casually, and those who enter casually are called 'intruders'. From the first gate to the second gate, there are differences in severity depending on the circumstances.' He rose to the position of Academician of the Hanlin Academy and died at the age of ninety-three. He was posthumously granted the title of Grand Tutor, Duke of the State, and his posthumous title was Wenzhong.
In the twenty-eighth year of Xin Mao, an earthquake occurred in Pingyang, destroying 18,826 homes and killing 150 people. Empress Dowager Quan became a nun, and Duke Yingguo became a monk, owning 360 qing of land, which was exempted from taxes according to precedent.
In the twenty-ninth year of Ren Chen, Yang Gongyi (a personal name) was a native of the Yuan Dynasty. Initially, he and Xu Heng (a personal name) were summoned together, but neither accepted. Prince Zhenjin (a personal name) ordered the relevant departments to invite him using the story of the Han Dynasty hiring the 'Four Greybeards'. He was responsible for examining and correcting the calendar and was awarded the title of Academician of the Jixian Academy. He died in this year.
In the thirtieth year of Zhiyuan, Gui Si, Liu Wenjing (a personal name), because of his nature of not being perfunctory and accommodating, and not making casual acquaintances, lived in seclusion.
居。教授師道尊嚴年四十五卒。贈學士謚文靖。所著有四書精要詩集五卷云。皇孫鐵木耳總兵北邊。召伯顏居大同。皇孫舉酒餞之曰。公去何以教我。伯顏舉所酌酒曰。可慎者惟此與女色耳。
云峰入寂 杭州徑山第四十三代云峰禪師。諱妙高。句之長溪人。從雲夢澤公受具戒。首參癡絕沖禪師。次見無準于徑山。又見偃溪于育王入室掌藏鑰。一日溪舉。譬如牛過牕欞。頭角四蹄都過了。因甚尾巴過不得。師劃然有省。答曰。鯨吞海水盡露出珊瑚枝溪可之。出世南興大蘆。遷江陰勸忠及霅川何山寺。云衲四來三堂皆溢。朝命升蔣山。至元庚辰遷徑山兩遭回祿。刻苦重興。隨覲趍京對御論禪。皇情大悅。賜食寢殿。是年六月初小參訓飾學者。十七日說偈而逝。壽七十五。臘五十九。塔于寺西之居頂庵。
回回孛可獻大珠。邀價鈔數萬錠。帝曰。珠何為當留此錢以周貧者。十月彗星入紫微垣抵斗魁。光芒尺餘。凡一月乃滅。
甲午至元三十一年春正月壬子朔。帝不豫免朝賀。癸酉帝崩于紫檀殿。號世祖聖德神功文武皇帝。
世祖潛龍時出征西國。好生為任。迷徑遇僧。開途受記。由是光宅天下統御萬邦。大弘密乘尊隆三寶。迎旃檀瑞像歸內宮。安奉萬歲山仁智殿。為現世之寶。仍建大聖壽萬安寺
【現代漢語翻譯】 現代漢語譯本 居，曾擔任教授，以老師的尊嚴和道德規範來教導學生，四十五歲時去世。朝廷追贈他為學士，謚號文靖。他的著作有《四書精要》和詩集五卷等。皇孫鐵木耳（Temur）（含義：元朝皇族的名字）擔任總兵，駐守北部邊境。召見伯顏（Bayan）（含義：元朝名將）到大同。皇孫舉起酒杯為他餞行，說：『您離開后，我該向誰學習呢？』伯顏舉起自己所喝的酒，說：『應該謹慎的只有這個和女色罷了。』
云峰入寂：杭州徑山第四十三代云峰禪師，法名妙高。是句容長溪人。跟隨雲夢澤公受具足戒。最初參拜癡絕沖禪師，之後在徑山拜見無準禪師，又在育王寺拜見偃溪禪師，在寺中負責掌管藏經的鑰匙。一天，偃溪禪師舉例說：『譬如牛過窗欞，頭角四蹄都過去了，為什麼尾巴卻過不去呢？』云峰禪師豁然開悟，回答說：『鯨吞海水盡，露出珊瑚枝。』偃溪禪師認可了他的回答。之後，云峰禪師出任南興大蘆寺住持，又遷往江陰勸忠寺和霅川何山寺。來聽他講法的僧人很多，三個禪堂都滿了。朝廷下令讓他升任蔣山寺住持。至元庚辰年，逕山寺兩次遭遇火災，云峰禪師克服困難，重建寺廟。之後，他進京覲見皇帝，與皇帝論禪，皇帝非常高興，賜他在寢殿用餐。這年六月初，云峰禪師在小參時訓誡學者，六月十七日說完偈語后圓寂，享年七十五歲，僧臘五十九年。他的舍利塔建在寺西的居頂庵。
孛可（Boq）（含義：人名）進獻了一顆巨大的珍珠，要價數萬錠鈔。皇帝說：『要這珍珠做什麼？不如留下這些錢來賙濟貧困的人。』十月，彗星進入紫微垣，直抵斗魁，光芒一尺多長，持續了一個月才消失。
甲午至元三十一年春正月壬子朔，皇帝身體不適，免去了朝賀。癸酉日，皇帝在紫檀殿駕崩，謚號為世祖聖德神功文武皇帝。
世祖（Shizu）（含義：元朝皇帝的廟號）還是潛龍的時候，出征西國，以仁愛為己任。迷路時遇到僧人，僧人為他指路並預言了他的未來。因此，他才能統治天下，統御萬邦，大力弘揚密乘，尊崇三寶。迎請旃檀瑞像（Chandana image）（含義：用旃檀木雕刻的佛像）回到內宮，安放在萬歲山仁智殿，作為現世的寶物。並建造了大聖壽萬安寺。
【English Translation】 English version Ju served as a professor, teaching students with the dignity and moral standards of a teacher, and passed away at the age of forty-five. The court posthumously granted him the title of Academician with the posthumous title of Wenjing. His works include 'Essentials of the Four Books' and five volumes of poetry. Prince Temur (Meaning: A name of the Yuan Dynasty imperial family) served as the commander-in-chief, stationed on the northern border. He summoned Bayan (Meaning: A famous general of the Yuan Dynasty) to Datong. The prince raised his glass to bid him farewell, saying, 'After you leave, who should I learn from?' Bayan raised the wine he was drinking and said, 'The only things to be cautious about are this and women.'
Yunfeng's Passing: Yunfeng Zen Master, the 43rd abbot of Jingshan Temple in Hangzhou, was named Miaogao. He was a native of Changxi in Jurong. He received the full precepts from Yun Mengze Gong. He first visited Zen Master Chijue Chong, then met Zen Master Wuzhun at Jingshan, and later met Zen Master Yanxi at Yuwang Temple, where he was in charge of the key to the scripture repository. One day, Zen Master Yanxi gave an example: 'It's like a cow passing through a window frame, its head, horns, and four hooves have all passed through, why can't its tail pass through?' Zen Master Yunfeng suddenly realized and replied, 'The whale swallows the sea, revealing coral branches.' Zen Master Yanxi approved of his answer. Later, Zen Master Yunfeng became the abbot of Daxing Dalu Temple in Nanxing, and then moved to Quanzhong Temple in Jiangyin and Heshan Temple in Chuachuan. Many monks came to listen to his lectures, and all three meditation halls were full. The court ordered him to be promoted to abbot of Jiangshan Temple. In the Gengchen year of the Zhiyuan era, Jingshan Temple suffered two fires. Zen Master Yunfeng overcame difficulties and rebuilt the temple. Later, he went to the capital to meet the emperor and discussed Zen with him. The emperor was very pleased and granted him a meal in the imperial palace. In the early sixth month of that year, Zen Master Yunfeng admonished scholars during a small gathering, and on the seventeenth day of the sixth month, he passed away after reciting a verse, at the age of seventy-five, with fifty-nine years as a monk. His stupa was built at Juding Hermitage in the west of the temple.
Boq (Meaning: A personal name) presented a large pearl, asking for tens of thousands of ingots of paper money. The emperor said, 'What is the use of this pearl? It is better to leave this money to help the poor.' In October, a comet entered the Ziwei Enclosure, reaching Dou Kui, with a light more than a foot long, lasting for a month before disappearing.
In the first month of the spring of the thirty-first year of the Zhiyuan era, on the Renzi day, the emperor was unwell and excused the court congratulations. On the Guiyou day, the emperor passed away in the Zitan Hall, with the posthumous title of Emperor Shizu (Meaning: Temple name of a Yuan Dynasty emperor) Shengde Shengong Wenwu.
When Emperor Shizu (Meaning: Temple name of a Yuan Dynasty emperor) was still a hidden dragon, he went on an expedition to the Western Regions, taking benevolence as his responsibility. When he got lost, he met a monk who showed him the way and predicted his future. Therefore, he was able to rule the world, govern all nations, vigorously promote Esoteric Buddhism, and honor the Three Jewels. He welcomed the Chandana image (Meaning: A Buddha statue carved from sandalwood) back to the inner palace and placed it in the Renzi Hall of Longevity Mountain as a treasure of the present world. And he built the Dashengshou Wan'an Temple.
。供奉令一切人俱得瞻禮 定光佛塔毫光發現。帝命開視內有舍利。光耀人目。由是重建寶塔。帝命寫金字藏經。軸前影象未定。帝云。此經是釋迦如來所說止畫說主。庶看誦者知有所自。
帝詔遍天下。每一歲中。行佈施度僧。讀大藏經。隨處放光現瑞禎祥不一 詔講華嚴大德。于京城大寺開演。以彰如來之富貴 帝設大會七處。放光顯示華嚴七處玄旨 帝以金為泥。命僧儒繕寫大藏經。一藏貯以七寶瑯函。祈流傳萬世 帝以宋朝鎮庫旃檀方圓丈餘。刻為佛像和益人天 帝賜講經僧紅袈裟。令說法人與佛無異 帝日持數珠。課誦自奉施食。
帝詔東昌大師演教聽之。大悅賜以寶玉柱杖 帝頒玉音詔昊天講主云。因朕在世戒約學徒。究明佛法母令減滅 帝命逸林上師。譯藥師壇法儀軌。為天下消八苦之災。增無量之壽 帝設十萬僧會。令十師對御說法。賜白金十錠玉柱杖十根 帝詔十高僧內殿供養。帝端居不動。諸大德亦復默然。帝乃云。此是真實功德。
帝命高僧。重整大藏。分大小乘。再標芳號遍佈天下 帝命諸山師德。校補弘法寺久遠藏經。鼎新嚴飾以傳無窮 帝印大藏三十六藏。遣使分賜。歸化外邦。皆令得瞻佛日。
帝印造菩薩戒本千部。流通散施。普令大地眾生皆奉如來寶戒
【現代漢語翻譯】 現代漢語譯本：供奉它，使所有人都能夠瞻仰禮拜，定光佛塔（Dipamkara Buddha Stupa）毫光顯現。皇帝下令打開觀看，裡面有舍利（sarira），光芒耀眼。因此重建寶塔。皇帝下令書寫金字藏經（Tripitaka），軸前的影象尚未確定。皇帝說：『這部經是釋迦如來（Sakyamuni Tathagata）所說，只畫說法的教主，讓觀看誦讀的人知道它的出處。』 皇帝詔令遍告天下，每年都要舉行佈施，度化僧人，讀誦大藏經（Mahayana Buddhist canon），到處放光，顯現各種吉祥的徵兆。詔令講解《華嚴經》（Avatamsaka Sutra）的大德，在京城的大寺廟開講，以彰顯如來的富貴。皇帝設立七處大法會，放光顯示《華嚴經》七處九會（seven locations and nine assemblies）的玄妙旨意。皇帝用金子為泥，命令僧人和儒生繕寫大藏經，每一藏都用七寶瑯函收藏，祈求流傳萬世。皇帝用宋朝鎮庫的旃檀木，方圓一丈多，雕刻成佛像，以利益人天。皇帝賜給講經的僧人紅色袈裟，讓他們說法的人與佛沒有區別。皇帝每日手持數珠，課誦自奉，並施行食物佈施。 皇帝詔令東昌大師演說教義，聽后非常高興，賜給他寶玉柱杖。皇帝頒佈玉音詔書給昊天講主說：『因為朕在世，要約束學徒，研究明白佛法，不要讓它衰減滅亡。』皇帝命令逸林上師翻譯《藥師壇法儀軌》（Bhaisajyaguru Mandala Ritual），為天下消除八苦之災，增加無量的壽命。皇帝設立十萬僧眾的大會，讓十位法師在御前說法，賜給白金十錠，玉柱杖十根。皇帝詔令十位高僧在內殿供養。皇帝端坐不動，各位大德也保持沉默。皇帝於是說：『這是真實的功德。』 皇帝命令高僧重新整理大藏經，分大小乘，重新標明名稱，遍佈天下。皇帝命令各山寺的師德，校對補正弘法寺久遠的藏經，重新修繕裝飾，以便流傳無窮。皇帝印製大藏經三十六藏，派遣使者分賜給歸順的外邦，讓他們都能夠瞻仰佛日。 皇帝印造《菩薩戒本》（Bodhisattva Precepts）一千部，流通散佈，普遍讓大地眾生都奉行如來的寶貴戒律。
【English Translation】 English version: Offering it so that all people can gaze upon and pay homage, the light of the Dipamkara Buddha Stupa manifested. The Emperor ordered it to be opened and inspected, and inside were sarira, radiating light that dazzled the eyes. Therefore, the precious stupa was rebuilt. The Emperor ordered the writing of the Tripitaka in golden letters, but the image in front of the scroll was not yet determined. The Emperor said, 'This scripture was spoken by Sakyamuni Tathagata, so only depict the teaching master, so that those who view and recite it will know its origin.' The Emperor issued an edict throughout the land that each year, almsgiving should be performed, monks should be ordained, and the Mahayana Buddhist canon should be recited, with light radiating everywhere, manifesting various auspicious signs. He ordered the virtuous ones who lectured on the Avatamsaka Sutra to open lectures in the great temples of the capital, in order to demonstrate the wealth and nobility of the Tathagata. The Emperor established seven great assemblies, displaying light to reveal the profound meaning of the seven locations and nine assemblies of the Avatamsaka Sutra. The Emperor used gold as mud and ordered monks and Confucians to transcribe the Tripitaka, each collection stored in a seven-jeweled casket, praying for it to be passed down for ten thousand generations. The Emperor used sandalwood from the Song Dynasty's treasury, more than ten feet in circumference, to carve into Buddha images, to benefit humans and devas. The Emperor bestowed red kasaya robes upon the monks who lectured on the scriptures, so that those who preached the Dharma would be no different from the Buddha. The Emperor daily held prayer beads, performed recitations for his own benefit, and practiced food almsgiving. The Emperor ordered the Great Master of Dongchang to expound the teachings, and after listening, he was greatly pleased and bestowed upon him a jeweled staff. The Emperor issued an imperial edict to the lecturer of Haotian, saying, 'Because I am in the world, I must restrain the disciples, study and understand the Buddha-dharma, and not allow it to decline and perish.' The Emperor ordered Master Yilin to translate the Bhaisajyaguru Mandala Ritual, to eliminate the suffering of the eight difficulties for the world and increase immeasurable lifespan. The Emperor established a great assembly of one hundred thousand monks, ordering ten masters to preach the Dharma before him, bestowing ten ingots of white gold and ten jade staffs. The Emperor summoned ten eminent monks to be offered sustenance in the inner palace. The Emperor sat upright and motionless, and all the virtuous ones were also silent. The Emperor then said, 'This is true merit.' The Emperor ordered eminent monks to reorganize the Tripitaka, dividing it into the Hinayana and Mahayana, and re-labeling the titles, spreading them throughout the land. The Emperor ordered the virtuous masters of the various mountain temples to proofread and supplement the ancient Tripitaka of Hongfa Temple, renovating and adorning it to be passed down endlessly. The Emperor printed thirty-six copies of the Tripitaka and sent envoys to distribute them to the foreign lands that had submitted, so that they could all gaze upon the Buddha's sun. The Emperor printed one thousand copies of the Bodhisattva Precepts, circulating and distributing them, universally enabling all beings on earth to uphold the precious precepts of the Tathagata.
帝令諸路高僧。俱賜紅黃大衣。傳授大戒 帝以清涼為真佛境界。建立五大寺為最上福田 帝每齋日。以南天竺佛盂。置百味珍羞。澄心觀想廣修供養。
帝以如來舍利寶塔。統御剎中一十九所。各頒錢帛廣加嚴飾。大陳供養 帝見僧人有過。不加王法。只令閱教懺悔。
帝以天下寺院田產二稅。盡行蠲免。普令緇侶安心辦道 天下寺院山林樹木。遍諭玉音嚴加護持。毋令斫伐。以嚴佛聖境界。
帝告群臣云。朕以本覺無二真心。治天下國家 帝聞五教義曰。頓教即心是佛。諸佛境界。凡夫不修。如何得到 帝命兩土名德。對辨經教一一無差。帝曰。積年疑滯今日決開 帝頒聖旨諭一切僧人。不揀甚麼差役休當。遵依釋迦佛道子行持。
宋太后削髮爲尼。誦經修道。帝深加敬仰四事供養。宋主以王位來歸學佛修行。帝大悅。命削髮爲僧。討究大乘明即佛理。宋室宮人皆祝髮為尼。帝曰。三寶中人也。命歸學佛修行。供送衣糧。
帝問帝師。施食至少。何能普濟無量幽冥。帝師云。佛法真言力猶如飲馬珠 帝命帝師齋竟。天雨金花繽紛而下。帝曰。何故有此祥瑞。帝師曰。陛下心花內發。天雨金花讚歎。
蜀僧元一遊西天回朝。獻玉石佛像貝多葉經。帝問云。西天佛有么。元一奏
【現代漢語翻譯】 現代漢語譯本：皇帝命令各路高僧，都賜予紅色和黃色的大衣，傳授大戒。皇帝認為清涼山是真佛的境界，建立五大寺作為最上的福田。皇帝每次齋戒日，用南天竺的佛缽，盛放各種美味佳餚，澄心觀想，廣泛地進行供養。 皇帝用如來舍利寶塔，統御全國一十九所寺廟，分別頒發錢財和絲綢，廣泛地加以裝飾，盛大地陳設供養。皇帝看到僧人有過錯，不施加王法，只讓他們閱讀經典懺悔。 皇帝將天下寺院的田產和二稅，全部免除，普遍地讓僧侶安心修行。天下寺院的山林樹木，普遍地曉諭聖旨，嚴格地加以保護，不要讓人砍伐，以莊嚴佛的聖潔境界。 皇帝告訴群臣說：『朕用本覺無二的真心，治理天下國家。』皇帝聽聞五教的義理說：『頓教說即心是佛，諸佛的境界，凡夫不修行，如何能夠達到？』皇帝命令兩地的名僧大德，對辨經教，一一沒有差別。皇帝說：『積年的疑惑，今日決然解開。』皇帝頒佈聖旨曉諭一切僧人，不論什麼差役都停止承擔，遵照釋迦牟尼佛的道子修行。 宋太后削髮爲尼，誦經修道，皇帝深深地敬仰，用四事供養。宋主用王位來歸順，學習佛法修行，皇帝非常高興，命令他削髮爲僧，探究大乘佛理。宋室的宮人都剃髮爲尼，皇帝說：『是三寶中的人啊。』命令她們回去學習佛法修行，供給衣糧。 皇帝問帝師：『佈施食物至少，怎麼能夠普遍救濟無量幽冥？』帝師說：『佛法真言的力量，猶如飲馬的寶珠。』皇帝命令帝師齋戒完畢，天空下起金色的花朵，紛紛揚揚地落下。皇帝說：『為什麼有這種祥瑞？』帝師說：『陛下心花由內而發，天雨金花讚歎。』 蜀僧元一遊歷西天（指印度）回朝，獻上玉石佛像和貝多葉經。皇帝問道：『西天有佛嗎？』元一奏道
【English Translation】 English version: The Emperor ordered all eminent monks from various regions to be granted red and yellow robes and to transmit the great precepts. The Emperor considered Qingliang Mountain (Mount Wutai) as the realm of the true Buddha, establishing the five great monasteries as the supreme fields of merit. On every fast day, the Emperor would use a Buddha's alms bowl from South India, filling it with various delicacies, purifying his mind in contemplation, and extensively making offerings. The Emperor used the Relic Pagoda of the Tathagata (Buddha), to govern nineteen monasteries throughout the realm, distributing money and silk to each, extensively decorating them, and grandly arranging offerings. When the Emperor saw monks with faults, he did not apply the laws of the kingdom but only instructed them to read the scriptures and repent. The Emperor completely exempted the fields and the double tax of all monasteries in the realm, universally enabling the Sangha to peacefully cultivate the Way. The Emperor universally proclaimed through imperial edicts to strictly protect the mountains, forests, trees, and woods of all monasteries in the realm, forbidding any felling, in order to solemnize the sacred realm of the Buddha. The Emperor told his ministers, 'I govern the country and the nation with the true mind of original enlightenment, which is without duality.' The Emperor, upon hearing the doctrines of the Five Teachings, said, 'The Sudden Teaching says that the mind itself is the Buddha, but the realm of the Buddhas is unattainable for ordinary people without cultivation. How can they attain it?' The Emperor ordered eminent monks from both regions to debate the scriptures, ensuring there were no discrepancies. The Emperor said, 'Years of doubts are resolved and opened up today.' The Emperor issued a sacred edict to all monks, exempting them from all kinds of corvée labor, instructing them to follow the path of Shakyamuni Buddha and practice as his disciples. The Empress Dowager of the Song Dynasty shaved her head to become a nun, reciting scriptures and cultivating the Way. The Emperor deeply revered her, providing the four requisites of offerings. The ruler of the Song Dynasty returned with his kingdom to learn Buddhism and cultivate practice. The Emperor was greatly pleased and ordered him to shave his head and become a monk, to investigate the profound principles of Mahayana and understand the Buddha's truth. All the palace women of the Song Dynasty shaved their heads to become nuns. The Emperor said, 'They are people of the Three Jewels.' He ordered them to return to learn Buddhism and cultivate practice, providing them with clothing and food. The Emperor asked the Imperial Preceptor, 'How can offering even a small amount of food universally save the immeasurable beings in the dark realms?' The Imperial Preceptor said, 'The power of the Buddha's true words is like the jewel that makes horses drink.' After the Emperor ordered the Imperial Preceptor to complete the vegetarian meal, golden flowers rained down from the sky in profusion. The Emperor said, 'Why is there such an auspicious sign?' The Imperial Preceptor said, 'Your Majesty's mind-flower blossoms from within, and the heavens rain golden flowers in praise.' The Shǔ monk Yuan Yi traveled to the Western Heaven (India) and returned to the court, presenting jade Buddha statues and palm-leaf scriptures. The Emperor asked, 'Are there Buddhas in the Western Heaven?' Yuan Yi replied
云。當今東土生民主。何異西天悉達多 帝問元一。道家徒眾何以少。如來徒眾何以多。元一云。富嫌千口少。貧恨一身多 帝問元一云。和尚還涉世緣否。奏云。不知法故犯。知法了應無。
帝問揀壇主云。何處有佛。揀奏云。我皇即是佛。帝云。朕如何是佛。揀云。殺活在於手。乾坤掌上平 帝年八十歲乃云。與釋迦如來同壽不為天矣 帝崩。靈駕經宣德。現大圓光周遍天界合境。僧俗悉皆瞻禮。蓋顯古佛示現之作用耳(以上出弘教集具見佛祖通載)。
夏四月。皇孫鐵木耳即位得玉璽。其文曰。受命於天既壽永昌 宋處士鉉翁年逾八十。詔賜金幣皆不受。至是卒 伯顏深沉有謀略善斷。諸將仰之若神明。可謂一代之良將。世祖崩。百官總已以聽。握劍立殿陛。陳祖訓宣顧命。述所以立帝之意。辭色俱厲諸王股憟。趍拜位具大臣之風節。至是卒。官至開府儀同三司太傅。錄軍國重事。封淮安王謚忠武。
成宗
名鐵木耳。世祖之孫。太子真金第三子也。世祖崩諸王立之。在位一十三年。壽四十二崩 帝承天下混一之後垂拱而治。可謂善於守成。末年連歲寢疾。內則決于宮閫。外則委于大臣。致賊虜等反時有小警。然不至於廢墜者。去世祖未遠。以成憲具在故也。改元二。
乙未元
【現代漢語翻譯】 現代漢語譯本： 云：當今東土的百姓是自由的。這與西天的悉達多（Siddhartha，釋迦牟尼佛的本名）有什麼區別呢？ 皇帝問元一（Yuanyi，人名）：為什麼道家的信徒少，而如來的信徒多呢？ 元一回答說：富人還嫌一千張嘴吃飯不夠，窮人卻恨不得自己沒有身體。 皇帝問元一說：和尚還參與世俗的因緣嗎？ 元一奏答說：因為不懂佛法所以才犯錯，如果懂了佛法就應該不會犯錯了。
皇帝問揀壇主（Jiantanzhu，人名）：哪裡有佛？ 揀壇主奏答說：我皇上就是佛。 皇帝說：朕如何是佛？ 揀壇主說：殺生或救生都在您的掌握之中，天下的事情您都能公平處理。 皇帝八十歲時說：與釋迦如來（Śākyamuni，佛教的創始人）同壽，這不算什麼了不起了。 皇帝駕崩。靈車經過宣德門時，出現巨大的圓形光環，遍佈整個天空，境內的僧人和俗人都瞻仰禮拜。這大概是顯現古佛示現的作用吧（以上出自《弘教集》，也見於《佛祖統紀》）。
夏四月，皇孫鐵木耳（Temür，元成宗的名字）即位，得到玉璽。玉璽上的文字是：『受命於天，既壽永昌』。 宋朝的處士鉉翁（Xuanweng，人名）年過八十，皇帝詔令賞賜金錢，他都不接受，到這時去世了。 伯顏（Bayan，人名）深沉有謀略，善於決斷，眾將領都仰視他如神明。可以稱得上是一代良將。世祖（元世祖忽必烈）駕崩，百官都聽從他的指揮。他握著劍站在殿陛上，陳述祖訓，宣讀顧命，闡述擁立皇帝的意圖。言辭嚴厲，諸王都嚇得發抖，趕緊拜見，具備大臣的風範。到這時去世。官至開府儀同三司太傅，錄軍國重事，封淮安王，謚號忠武。
成宗
名鐵木耳（Temür）。世祖（元世祖忽必烈）的孫子，太子真金（Zhenjin）的第三個兒子。世祖駕崩后，諸王擁立他即位。在位一十三年，享年四十二歲去世。 皇帝繼承天下統一之後，垂拱而治，可以說是善於守成。晚年連續幾年生病，朝廷內部的事情由後宮決定，朝廷外面的事情委託給大臣。導致賊寇等叛亂時有發生，但還不至於導致國家衰敗，是因為去世祖（元世祖忽必烈）去世不久，成法還在的緣故。改元二年。
乙未年
【English Translation】 English version: Yun: The people of the Eastern Land today are free. How is this different from Siddhartha (Siddhartha, the original name of Śākyamuni Buddha) of the Western Heaven? The Emperor asked Yuanyi (Yuanyi, a person's name): Why are there few followers of Taoism, and many followers of the Tathagata? Yuanyi replied: The rich still complain that a thousand mouths are not enough to feed, while the poor hate having a body. The Emperor asked Yuanyi: Does the monk still participate in worldly affairs? Yuanyi replied: Because I don't understand the Dharma, I make mistakes. If I understand the Dharma, I shouldn't make mistakes.
The Emperor asked Jiantanzhu (Jiantanzhu, a person's name): Where is the Buddha? Jiantanzhu replied: My Emperor is the Buddha. The Emperor said: How am I the Buddha? Jiantanzhu said: Killing or saving is in your hands, and you can handle the affairs of the world fairly. The Emperor said at the age of eighty: To have the same lifespan as Śākyamuni (Śākyamuni, the founder of Buddhism) is nothing great. The Emperor passed away. When the hearse passed through Xuande Gate, a huge circular halo appeared, covering the entire sky, and the monks and laypeople in the territory all admired and paid homage. This is probably a manifestation of the ancient Buddha's appearance (the above is from 'Hongjiao Ji', also found in 'Fozu Tongji').
In the fourth month of summer, the imperial grandson Temür (Temür, the name of Yuan Chengzong) ascended the throne and obtained the jade seal. The text on the jade seal reads: 'Entrusted by Heaven, may you enjoy longevity and prosperity'. Xuanweng (Xuanweng, a person's name), a recluse of the Song Dynasty, was over eighty years old. The emperor ordered him to be rewarded with gold coins, but he refused to accept them. He passed away at this time. Bayan (Bayan, a person's name) was deep and resourceful, and good at making decisions. The generals looked up to him as a deity. He can be called a good general of his generation. When Emperor Shizu (Kublai Khan, the Yuan Dynasty Emperor) passed away, all the officials listened to his command. He stood on the steps of the palace with a sword in his hand, stated the ancestral instructions, proclaimed the will, and explained the intention of supporting the emperor. His words were stern, and the princes were frightened and trembled, and hurriedly paid their respects, possessing the demeanor of a minister. He passed away at this time. He held the official position of Kaifu Yitong Sansi Taifu, recorded important military and state affairs, was granted the title of Prince of Huaian, and was posthumously named Zhongwu.
Emperor Chengzong
Named Temür (Temür). He was the grandson of Emperor Shizu (Kublai Khan) and the third son of Prince Zhenjin (Zhenjin). After Emperor Shizu passed away, the princes supported him to ascend the throne. He reigned for thirteen years and passed away at the age of forty-two. After the Emperor inherited the unified world, he ruled by doing nothing, which can be said to be good at maintaining the status quo. In his later years, he was ill for several years in a row. The affairs of the court were decided by the harem, and the affairs outside the court were entrusted to the ministers. This led to frequent rebellions by bandits and others, but it did not lead to the decline of the country, because the deceased Emperor Shizu (Kublai Khan) had not been dead for long, and the established laws were still in place. The era name was changed to two.
Year Yiwei
貞元年四月。蘭州河清上下三百餘里。六月江西天水陜西旱饑賑之。
高峰禪師 諱原妙。蘇之吳江人。姓徐氏。受業烏戌之密印寺。得法于雪巖欽禪師之門。生於宋嘉熙戊戌。十五出家。十七受具戒。十八習天臺教。二十更衣入凈慈立死限。三年二十一。請益斷橋參雪巖于北澗。住雙徑得悟。后隱龍鬚遷雙髻至元己卯上天目西峰。入張公洞扁死關。不越戶者十五年。學徒參請無虛日。僧俗受戒者幾數萬人。開山師子大覺二剎。是年乙未臘月朔。焚香說偈告眾坐亡。世壽五十七。僧臘四十三。度弟子幾百人。塔全龕于死關之內。從治命也。祖雍識師有語錄。盛行於世云 斷橋禪師。
雪巖禪師 諱法欽。五歲出家。十六剃度。十八行腳。十九靈隱。掛塔移單過凈慈。一日在天目。殿上行。抬眼見一株古柏。觸目省發。從此不疑生不疑死。不疑佛不疑祖。后住道林南明仙居湖州光孝道場仰山北澗諸剎。為無準之嗣。乃高峰之師有語錄二卷。行世。
丙申元貞二年。授嗣漢三十八代。天師張與才為太素凝神廣道真人。領江南諸路道教。
丁酉大德元年春正月。太后幸五臺山。初為太后建寺於五臺山。至是成。太后因臨幸之。為兆民求福 二月改元大赦。
戊戌大德二年。詔以水旱量免租稅
【現代漢語翻譯】 貞元年四月，蘭州黃河清澈，綿延上下三百餘里。 六月，江西、天水、陜西發生旱災和饑荒，朝廷賑濟災民。
高峰禪師（Gaofeng Chanshi，禪師名號），法名原妙（Yuanmiao），是蘇州吳江人，姓徐。他在烏戌的密印寺接受佛法，在雪巖欽禪師（Xueyan Qin Chanshi）門下得法。生於宋嘉熙戊戌年，十五歲出家，十七歲受具足戒，十八歲學習天臺宗的教義。二十歲時，他更換僧衣進入凈慈寺，立下必死的決心。三年後的二十一歲，他向斷橋禪師（Duanqiao Chanshi）請教，並在北澗參拜雪巖禪師。住在雙徑寺時開悟。之後隱居在龍鬚山，遷移到雙髻山，至元己卯年登上天目山西峰，進入張公洞閉死關。十五年間足不出戶，學徒前來參拜請教絡繹不絕。僧人和俗人前來受戒的數以萬計。開創了師子、大覺兩座寺廟。這年乙未年臘月初一，焚香說偈，告別眾人後坐化圓寂，世壽五十七歲，僧臘四十三年，度化弟子數百人。塔葬于死關之內，遵從他的遺命。祖雍識師有語錄流傳於世。斷橋禪師。
雪巖禪師（Xueyan Chanshi），法名法欽（Faqin），五歲出家，十六歲剃度，十八歲行腳，十九歲到靈隱寺。掛單后移居凈慈寺。一天在天目山，于殿上行走時，抬頭看見一株古老的柏樹，觸動內心而有所領悟。從此對生死、佛和祖師不再有任何懷疑。之後住在道林、南明、仙居、湖州光孝、道場、仰山、北澗等寺廟。是無準禪師（Wuzhun Chanshi）的嗣法弟子，也是高峰禪師的老師，有語錄二卷流傳於世。
丙申元貞二年，朝廷授予嗣漢第三十八代天師張與才（Zhang Yucai）為太素凝神廣道真人，統領江南各路道教。
丁酉大德元年春正月，太后駕臨五臺山。當初為太后在五臺山建造寺廟，到這時才建成。太后因此親自前往，為百姓祈福。二月，改年號並大赦天下。
戊戌大德二年，朝廷下詔根據水旱災情減免租稅。
【English Translation】 In the fourth month of the Zhenyuan era, the Yellow River at Lanzhou was clear for over three hundred li (unit of distance) upstream and downstream. In the sixth month, Jiangxi, Tianshui, and Shaanxi suffered from drought and famine, and the court provided relief to the victims.
Chan Master Gaofeng (Gaofeng Chanshi, honorific title for a Chan master), whose Dharma name was Yuanmiao, was a native of Wujiang in Suzhou, with the surname Xu. He received Buddhist teachings at the Miyin Temple in Wuxu and attained the Dharma under Chan Master Xueyan Qin. He was born in the year Wuxu of the Jiaxi era of the Song Dynasty. He left home at the age of fifteen, received full ordination at seventeen, and studied the teachings of the Tiantai school at eighteen. At the age of twenty, he changed his robes and entered Jingci Temple, vowing to die there. Three years later, at the age of twenty-one, he sought instruction from Chan Master Duanqiao and visited Chan Master Xueyan at Beijian. He attained enlightenment while residing at Shuangjing Temple. Later, he lived in seclusion at Mount Longxu, moved to Mount Shuangji, and in the year Jimao of the Zhiyuan era, ascended the West Peak of Mount Tianmu, entering Zhanggong Cave to undertake a 'death retreat'. For fifteen years, he did not step outside the cave, and students came to visit and seek instruction every day. Tens of thousands of monks and laypeople came to receive precepts. He founded the Shizi and Dajue monasteries. In the first day of the twelfth month of the year Yiwei, he burned incense, recited a verse, bid farewell to the assembly, and passed away in meditation. He lived to the age of fifty-seven, with forty-three years as a monk, and had hundreds of disciples. His stupa was built inside the 'death retreat', according to his will. Master Zuyong Shi has a collection of his sayings that is widely circulated. Chan Master Duanqiao.
Chan Master Xueyan (Xueyan Chanshi), whose Dharma name was Faqin, left home at the age of five, was tonsured at sixteen, and traveled as a mendicant monk at eighteen, arriving at Lingyin Temple at nineteen. After staying there, he moved to Jingci Temple. One day, while walking in the hall at Mount Tianmu, he looked up and saw an ancient cypress tree, which triggered his enlightenment. From then on, he had no doubts about life and death, Buddha and Patriarchs. Later, he resided at various monasteries such as Daolin, Nanming, Xianju, Huzhou Guangxiao, Daocheng, Yangshan, and Beijian. He was a Dharma heir of Chan Master Wuzhun and the teacher of Chan Master Gaofeng, with two volumes of his sayings circulating in the world.
In the second year of the Yuanzhen era (Bing Shen), the court conferred upon Zhang Yucai (Zhang Yucai), the thirty-eighth generation Celestial Master of the Zhang lineage, the title of 'Perfected Person of Great Subtlety, Concentration of Spirit, and Broad Tao', to lead Taoism in the Jiangnan region.
In the first month of the first year of the Dade era (Ding You), the Empress Dowager visited Mount Wutai. The temple initially built for the Empress Dowager on Mount Wutai was completed at this time. The Empress Dowager therefore personally visited it to pray for blessings for the people. In the second month, the era name was changed and a general amnesty was granted.
In the second year of the Dade era (Wu Xu), the court issued an edict to reduce or exempt taxes based on the severity of floods and droughts.
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己亥三年。詔遣使問民疾苦。九月夜有流星如雷。
庚子大德四年。不忽木。初世祖每聞其言。必歎賞之。以白璧賜之。官至學士平章。至是卒。家貧賜葬。贈魯國公。謚文貞。
辛丑大德五年八月。有星孛出東井。歷紫微垣天市垣。四十六日滅 十月有星大如杯。光燭地自北起分二星。沒于危宿。
三垣 天象之開有三垣。一曰紫微垣十五星。在太乙之中。二曰太微垣十星。在軫翼之北。三曰天市垣二十二星。在房星之北。
壬寅大德六年三月。詔以旱溢為災。赦天下免其差稅三年 六月建文宣王廟于京師。
真覺國師 諱文才。號仲華。清水楊氏子。少孤事母。孝性捷敏。于書無所不讀。尤邃于性理之學。好古作善吟詠。所稟敦樸若無所知。至於談接。辭辨莫窺其涯。遍游講席盡得賢首宗旨。嘗曰。學貴宗通言欲會意。以意逆志則得之矣。語言。文字糟粕之餘也。豈能開人慧目哉。初隱成紀。築室樹松將欲終焉。故人稱曰松堂和尚。世祖降旨令主洛陽白馬寺。學者匯至聲譽日隆。成宗建大萬聖祐國寺於五臺。詔求開山第一代住持。帝師迦羅斯巴薦之成宗。即鑄金印署師。為真覺國師。師辭曰。越分以居不祥。不肖而行不明。帝師曰此上命也。於是不得已而行。大弘清涼
【現代漢語翻譯】 現代漢語譯本 己亥三年，皇帝下詔派遣使者詢問百姓的疾苦。九月夜晚，有流星出現，聲響如雷。
庚子大德四年，不忽木（人名）。當初世祖每次聽到他的言論，必定讚歎欣賞。用白璧賞賜他，官職做到學士平章。這年去世，因為家境貧寒，朝廷賜予安葬，追贈魯國公，謚號文貞。
辛丑大德五年八月，有彗星出現在東井星宿，經過紫微垣、天市垣，四十六天後消失。十月，有星星大如杯子，光芒照亮地面，從北方升起分成兩顆星，沒入危宿。
三垣（天象）：天象的劃分有三垣。第一是紫微垣（星官名），共十五顆星，在太乙星（星官名）的中央。第二是太微垣（星官名），共十顆星，在軫宿（星官名）、翼宿（星官名）的北方。第三是天市垣（星官名），共二十二顆星，在房宿（星官名）的北方。
壬寅大德六年三月，皇帝下詔因為旱災和水災，赦免天下百姓三年的賦稅。六月，在京師建立文宣王廟。
真覺國師（封號）：法名文才，號仲華。是清水楊氏的兒子。年少時失去父親，侍奉母親，非常孝順而且聰敏。對於書籍無所不讀，尤其精通性理之學。喜歡研究古籍，做好事，吟詠詩歌。他的稟性敦厚樸實，好像什麼都不知道一樣。至於與人交談，他的辯才深不可測。他遊歷各處講席，完全領悟了賢首宗的宗旨。曾經說過：『學習貴在融會貫通，言語貴在表達心意。用心去揣摩古人的志向，就能領會其中的真諦。語言文字只是前人的糟粕而已，怎麼能夠開啟人的智慧呢？』起初隱居在成紀，建造房屋種植松樹，打算在那裡終老。所以人們稱他為松堂和尚。世祖下旨讓他主持洛陽白馬寺。學者們紛紛前來，他的聲譽日益隆盛。成宗在五臺山建造大萬聖祐國寺，下詔尋找開山第一代住持。帝師迦羅斯巴（人名）向成宗推薦了他，成宗就鑄造金印授予他，封為真覺國師。國師推辭說：『超越本分居住是不吉利的，沒有才能而行事是不明智的。』帝師說：『這是皇上的命令啊。』於是他不得已而前往，大力弘揚清涼山的佛法。
【English Translation】 English version In the third year of Ji Hai, the emperor issued an edict to send envoys to inquire about the people's hardships. In the ninth month, at night, a meteor appeared with a sound like thunder.
In the fourth year of Gengzi Dade, Buhumu (name of a person). Initially, every time the Emperor Shizu heard his words, he would praise and admire them. He rewarded him with white jade and his official position reached Academician Pingzhang. He passed away this year. Because his family was poor, the court granted him burial, posthumously awarded him the title of Duke of Lu, and his posthumous title was Wenzhen.
In the eighth month of the fifth year of Xinchou Dade, a comet appeared in the Dongjing constellation, passing through the Ziwei Enclosure and the Tianshi Enclosure, and disappeared after forty-six days. In the tenth month, there was a star as big as a cup, its light illuminating the ground, rising from the north and splitting into two stars, disappearing into the Wei constellation.
The Three Enclosures (celestial phenomena): The division of celestial phenomena has three enclosures. The first is the Ziwei Enclosure (name of a star official), with fifteen stars in the center of the Taiyi Star (name of a star official). The second is the Taiwei Enclosure (name of a star official), with ten stars to the north of the Zhen Constellation (name of a star official) and the Yi Constellation (name of a star official). The third is the Tianshi Enclosure (name of a star official), with twenty-two stars to the north of the Fang Constellation (name of a star official).
In the third month of the sixth year of Renyin Dade, the emperor issued an edict to exempt the people of the world from taxes for three years due to drought and floods. In the sixth month, the Temple of King Wenxuan was built in the capital.
National Teacher Zhenjue (title): Given name was Wencai, styled Zhonghua. He was the son of the Yang family of Qingshui. He lost his father at a young age and served his mother, being very filial and intelligent. He read all kinds of books, especially being proficient in the study of human nature and principle. He liked to study ancient books, do good deeds, and chant poems. His nature was honest and simple, as if he knew nothing. As for talking with people, his eloquence was unfathomable. He traveled to various lectures and fully understood the tenets of the Xianshou School. He once said: 'Learning values thorough understanding, and language values expressing intention. If you use your heart to understand the aspirations of the ancients, you can grasp the truth. Language and writing are just the dregs of the predecessors, how can they open people's eyes of wisdom?' Initially, he lived in seclusion in Chengji, building houses and planting pine trees, intending to end his life there. Therefore, people called him the Pine Hall Monk. Emperor Shizu issued an edict ordering him to preside over the Baima Temple in Luoyang. Scholars came one after another, and his reputation grew day by day. Emperor Chengzong built the Great Wansheng Youguo Temple on Mount Wutai, and issued an edict to find the first abbot to open the mountain. Imperial Teacher Galosba (name of a person) recommended him to Emperor Chengzong, and Emperor Chengzong cast a golden seal and awarded it to him, conferring the title of National Teacher Zhenjue. The National Teacher declined, saying: 'Living beyond one's means is unlucky, and acting without ability is unwise.' The Imperial Teacher said: 'This is the emperor's order.' So he had no choice but to go and vigorously promote the Buddha-dharma of Mount Qingliang.
之道。至老無怠。是年九月朔示疾而逝。年六十二。塔于東臺之麓。有慧燈集懸談詳略肇論疏等(通載)。
癸卯大德七年 金剛上師諱功嘉葛剌思(此云普喜名間)又名膽巴(此云微妙)西土番人。初侍法王上師。咒誦如流。經科咒式等靡不洞貫。世祖時至此土見上問答。允稱中間往返靈應非一。成宗時奏蠲僧家糧稅。詔住名剎。寵賚無過。是年五月十八日西逝(通載)。
金履祥 蘭溪人。屏居金華山中。作通鑑前編。四書五經各有註疏。授徒許謙以傳。抱道自樂不求聞達。學者稱仁山先生。謚文安。
甲辰大德八年二月。有星孛于室度。入紫微垣。約一丈。凡七十六日滅。
乙巳大德九年四月。大同地震有聲如雷。壞廬舍五千余間。壓死五千餘人。地裂涌水盡黑。漂出松柏朽木。遣使賑之。
丙午大德十年正月。罷江南白雲宗都僧錄司。二月暴風大雪雨沙。雨雹如卵。
丁未十一年正月丙寅朔。帝大漸免朝賀。癸酉帝崩于玉德殿。號成宗完者篤欽明廣孝皇帝 五月武宗即位。
武宗
諱海山。順宗答剌麻八剌之長子也。初封懷寧王總兵北邊。屢立戰功。成宗崩。諸王立之在位五年。壽三十一而崩 帝當富有之業。慨然欲創治改法故。其封爵太盛而遙授之。官
【現代漢語翻譯】 現代漢語譯本 之道。直至老年也不懈怠。於該年九月初一示現疾病而逝世，享年六十二歲。塔葬于東臺山腳下。著有《慧燈集》、《懸談》、《詳略肇論疏》等（全部收錄）。 癸卯大德七年，金剛上師，法號功嘉葛剌思（意為普喜名間），又名膽巴（意為微妙），是西藏人。最初侍奉法王上師，背誦咒語非常流利，對於經文、科儀、咒語等無不精通。世祖忽必烈時期來到中土，與皇帝問答對談。被皇帝認可，多次往返，顯現靈驗事蹟。成宗皇帝時期上奏免除僧侶的糧稅，下詔居住在著名寺廟，受到的恩寵非常多。於該年五月十八日圓寂（全部收錄）。 金履祥，蘭溪人。隱居在金華山中，著有《通鑑前編》，對《四書》、《五經》各有註釋疏解。收徒許謙來傳承學問。堅守道義，自得其樂，不追求名聲顯達。學者們稱他為仁山先生，謚號文安。 甲辰大德八年二月，有彗星出現在室宿的度數範圍內，進入紫微垣，大約一丈長，總共七十六天後消失。 乙巳大德九年四月，大同發生地震，有聲音像雷一樣。倒塌房屋五千多間，壓死五千多人。地裂開，涌出的水都是黑色的，漂出松樹、柏樹等腐朽的木頭。朝廷派遣使者前去賑災。 丙午大德十年正月，廢除了江南白雲宗都僧錄司。二月，颳起暴風，下大雪，還下沙土，下的冰雹像雞蛋一樣大。 丁未十一年正月丙寅日，皇帝病情加重，免去了朝賀。癸酉日，皇帝在玉德殿駕崩。謚號為成宗完者篤欽明廣孝皇帝。五月，武宗即位。 武宗 名諱海山，是順宗答剌麻八剌的長子。最初被封為懷寧王，統領北方邊境的軍隊，多次建立戰功。成宗駕崩后，各位王公擁立他即位，在位五年，享年三十一歲。皇帝即位后，想要開創新的局面，改變舊的法制，所以封賞的爵位太多，而且是遙授官職。
【English Translation】 English version ...the Way. He was diligent even in his old age. In the first day of the ninth month of that year, he showed signs of illness and passed away at the age of sixty-two. His stupa was built at the foot of Dongtai Mountain. He had works such as 'Collection of Wisdom Lamp', 'Suspended Discourses', and 'Detailed and Abridged Commentaries on the Treatise of Zhao' (all included). In the year of Guimao, the seventh year of Dade, the Vajra Master, named Gongjia Gelasi (meaning Universally Joyful Name), also known as Danba (meaning Subtle), was a Tibetan from the Western Regions. He initially served the Dharma King Master, reciting mantras fluently. He was thoroughly versed in scriptures, rituals, mantras, and so on. During the reign of Emperor Shizu (Kublai Khan), he came to this land and engaged in dialogues with the emperor. He was approved by the emperor, and he traveled back and forth many times, displaying miraculous events. During the reign of Emperor Chengzong, he requested the exemption of land taxes for monks and was ordered to reside in famous temples, receiving great favor. He passed away on the eighteenth day of the fifth month of that year (all included). Jin Luxiang was from Lanxi. He lived in seclusion in the Jin Hua Mountains and wrote 'The Former Compilation of the Comprehensive Mirror'. He wrote commentaries and annotations on the 'Four Books' and 'Five Classics'. He accepted Xu Qian as a disciple to pass on his learning. He adhered to the Way, finding joy in himself, and did not seek fame or recognition. Scholars called him Mr. Renshan, and his posthumous title was Wen'an. In the second month of the year Jiachen, the eighth year of Dade, a comet appeared in the constellation Shi, entering the Ziwei Enclosure, about one zhang (approximately 10 feet) in length. It disappeared after seventy-six days. In the fourth month of the year Yisi, the ninth year of Dade, a earthquake occurred in Datong, with a sound like thunder. More than five thousand houses collapsed, and more than five thousand people were crushed to death. The ground cracked, and the water that gushed out was all black, carrying decayed wood such as pine and cypress trees. The court sent envoys to provide disaster relief. In the first month of the year Bingwu, the tenth year of Dade, the Jiangnan Baiyun Sect's Metropolitan Office of Monastic Records was abolished. In the second month, there was a violent wind, heavy snow, and sandstorms. Hailstones fell like eggs. On the Bingyin day of the first month of the eleventh year of Dingwei, the emperor's condition worsened, and the court audience was canceled. On the Guiyou day, the emperor passed away in the Yude Hall. His posthumous title was Emperor Chengzong Wanzhe Duqin Mingguang Xiao. In the fifth month, Emperor Wuzong ascended the throne. Emperor Wuzong His personal name was Haishan, and he was the eldest son of Emperor Shunzong Dala Mabala. He was initially enfeoffed as the Prince of Huaining, commanding the troops on the northern border, and repeatedly established military merits. After Emperor Chengzong passed away, the various princes supported him to ascend the throne. He reigned for five years and died at the age of thirty-one. After the emperor ascended the throne, he wanted to create a new situation and change the old laws, so the titles he bestowed were too many, and the official positions were granted remotely.
眾賜賚太隆而泛賞之恩溥。至元大德之政。於是稍有變更矣。
夏六月。以母弟愛育黎拔力八達為太子。追尊考曰順宗。
蕭𣂏陜西人。力學三十年不求進。擢為太子諭德。疾辭歸卒。謚貞敏。
加封孔子。為大成至聖文宣王 詔曰。蓋聞。先孔子而聖者非孔子無以明。后孔子而聖者非孔子無以法。所以祖述堯舜。憲章文武。儀範百王。師表萬世者也。朕纂承丕緒敬仰休風。循治古之良規。舉迨封之盛典。加號大成至聖文宣王。遣使闕里祝以太牢。於戲父子之親。君臣之義。永惟聖教之尊。天地之大。日月之明。奚罄名言之妙。尚資神化祚我皇元 翰林承旨閻復之辭。
戊申至大元年 旃檀瑞像。至是計二千三百年矣。
天臺佛隴修禪寺釋可。號宜行。博綜臺宗。精修止觀。聽雨偈曰。檐前滴滴甚分明。迷處眾生聽作聲。我亦年來多逐物。春宵一枕夢難成。
己酉至大二年。敕賜佛國普安禪師塔銘。奎章閣虞集撰(略見世祖丁卯)敕賜乞臺薩里神道碑。翰林趙子昂為文云(通載)。
臨濟正宗 內翰趙孟頫。奉敕撰碑記。其略曰。佛以大智慧破一切有。以大圓覺攝一切空。以大慈悲度一切眾。始於不言而至於無所不言。無所不言。而至於無言。夫道非言不傳。傳而不以言
【現代漢語翻譯】 現代漢語譯本：普遍地給予大量的賞賜，廣泛地施行恩惠，正值元朝大德年間，於是（在政策上）稍微有了一些變更。
（大德）六年夏六月，冊立母弟愛育黎拔力八達（Ayurbarwada，元仁宗）為太子，追尊父親為順宗。
蕭𣂏（Xiao Bian），陜西人，努力學習三十年而不求陞遷，被提拔為太子諭德，不久告病還鄉去世，謚號貞敏。
加封孔子為大成至聖文宣王。詔書說：『聽說，在孔子之前的聖人，沒有孔子就無法彰明；在孔子之後的聖人，沒有孔子就無法傚法。所以孔子是傚法堯舜、周文王、周武王，為歷代帝王樹立典範，為萬世做表率的人。朕繼承大業，敬仰美好的風範，遵循古代的良好制度，舉行隆重的加封典禮，加封孔子為大成至聖文宣王。派遣使者到闕里（孔子的故鄉）用太牢（古代祭祀用的牛、羊、豕三牲）祭祀。父子之間的親情，君臣之間的道義，永遠尊崇聖人的教誨。天地之大，日月之明，怎麼能用言語來表達其中的精妙呢？希望藉助神靈的庇佑，保佑我大元朝。』這是翰林承旨閻復之所撰寫的詔書。
戊申年，至大元年，旃檀瑞像（Chandana Buddha statue）到這個時候，總計已經有二千三百年了。
天臺佛隴修禪寺的釋可（Shi Ke），號宜行，廣泛研究天臺宗，精修止觀。他所作的聽雨偈是：『屋檐前的雨滴滴答答，非常分明，迷惑的眾生卻把它聽成是聲音。我也是近年來多被外物所擾，春夜裡躺在床上也難以入夢。』
己酉年，至大二年，朝廷下令賜予佛國普安禪師塔銘，由奎章閣虞集（Yu Ji）撰寫（略見於世祖丁卯年）。朝廷下令賜予乞臺薩里（Qitai Sali）神道碑，由翰林趙子昂（Zhao Mengfu）撰寫碑文（內容詳見通載）。
臨濟正宗，內翰趙孟頫（Zhao Mengfu）奉旨撰寫碑記，其大意是：佛以大智慧破除一切有，以大圓覺包容一切空，以大慈悲度化一切眾生。開始於不言，而最終又無所不言；無所不言，而最終又歸於無言。道如果不用言語來傳達，就無法傳播開來，但如果只用言語來傳達...
【English Translation】 English version: Generous bestowals and widespread favors were granted, and during the Dade era of the Yuan Dynasty, there were some slight changes (in policies).
In the sixth month of summer (of the sixth year of Dade), Ayurbarwada (Emperor Renzong of Yuan) was established as the crown prince, and his father was posthumously honored as Emperor Shunzong.
Xiao Bian, a native of Shaanxi, studied diligently for thirty years without seeking advancement. He was promoted to the position of tutor to the crown prince, but soon resigned due to illness and passed away. He was posthumously honored with the title Zhenmin.
Confucius was further honored as the 'Great Accomplished, Most Sage, Literary King'. The imperial edict stated: 'It is said that the sages before Confucius could not be clearly understood without Confucius; the sages after Confucius could not be emulated without Confucius. Therefore, Confucius emulated Yao and Shun, King Wen and King Wu, setting an example for all emperors and serving as a model for all generations. I, inheriting the great task, admire his excellent demeanor, follow the good practices of ancient times, and hold a grand ceremony of bestowing titles, further honoring Confucius as the 'Great Accomplished, Most Sage, Literary King'. I am sending envoys to Quli (Confucius's hometown) to offer sacrifices with tailao (the three sacrificial animals: ox, sheep, and pig). The affection between father and son, the righteousness between ruler and subject, shall forever respect the teachings of the sage. The greatness of heaven and earth, the brightness of the sun and moon, how can words fully express their wonders? I hope to rely on the blessings of the divine to protect my great Yuan Dynasty.' This is the edict written by Yan Fu, the Hanlin Academician.
In the year of Wushen, the first year of Zhida, the Chandana Buddha statue had been around for a total of two thousand three hundred years.
Shi Ke of the Tiantai Folong Chan Temple, also known as Yixing, extensively studied the Tiantai school and diligently practiced Samatha-vipassana. His verse on listening to the rain reads: 'The raindrops before the eaves are very clear, but confused beings hear them as mere sounds. I, too, have been disturbed by external things in recent years, and it is difficult to fall asleep on spring nights.'
In the year of Jiyou, the second year of Zhida, the imperial court ordered the bestowal of a pagoda inscription for Chan Master Puan of Foguo, written by Yu Ji of the Kuizhang Pavilion (briefly mentioned in the year Dingmao of Emperor Shizu). The imperial court ordered the bestowal of a spirit path stele for Qitai Sali, with the inscription written by Zhao Mengfu of the Hanlin Academy (details recorded in Tongzai).
The orthodox lineage of Linji, the Inner Academician Zhao Mengfu, wrote the stele inscription by imperial order, the gist of which is: 'The Buddha uses great wisdom to break through all existence, uses great perfect enlightenment to encompass all emptiness, and uses great compassion to liberate all beings. It begins with silence and ends with speaking of everything; speaking of everything and ends with silence. If the Dao is not conveyed through words, it cannot be spread, but if it is only conveyed through words...'
。則道在言語之外矣。是惟佛法最上上乘。如以薪傳火。薪盡火傳不窮。
海云大宗師簡公。性與道合。心與法宜。細無不入。大無不包。住臨濟院。能系祖傳以正道統佛法。蓋至此而中興焉。又云。
西云大宗師安公。能嗣其業。據師子座為眾演說。聞者讚歎。信者鄉風。得者如寶。悟者如空。皇帝萬年。正法永傳。尚迪後人。弗昧其原(通載)。
阿沙不花。見帝容色日悴進曰。八珍之味不知御。萬金之身不知愛。惟曲糵是好。姬嬪是耽。是猶兩斧伐孤樹。未有不顛仆者。帝喜拜相。
庚戌 辛亥四年正月庚申。帝崩于玉德殿。號武宗曲律仁惠宣孝皇帝。
三月庚寅。皇太子即皇帝位於大明殿。大赦天下。賜高年帛 革罷僧道衙行。論曰。望五位以升階。轉二依而就果者。上乘菩薩也。以四向一坐而證成。三生百劫而彰號者。緣覺聲聞也。聖賢品級教有明文。惟妙悟自心。入佛知見者千聖尚不為。何階級之有。末云 朝廷尚行於爵秩。釋子乃兢于官階。官階無盡期。貪愛無滿分。胡不養其妻子跪拜君親。何異織女七襄牽牛負軛者哉。識達於此無取焉。不空三藏深於大教有功。授宮猶愧濫污。今何人慾假名器哉。
仁宗
諱愛育。黎拔力八達順宗次子。武宗同母弟也。
【現代漢語翻譯】 現代漢語譯本 那麼道就存在於言語之外了。這才是佛法中最上乘的法門，就像用柴薪傳遞火焰，柴薪燒盡而火焰繼續傳遞，永無止境。
海云大宗師簡公，他的性情與道相合，心與佛法相應，細微之處無不深入，廣大的道理無不包容。他住在臨濟院，能夠繼承祖師的傳承，用正道來統領佛法，可以說到了他這裡而得以中興。他又說：
西云大宗師安公，能夠繼承他的事業，在師子座上為大眾演說佛法，聽聞的人讚嘆不已，信奉的人如沐春風，得到真諦的人視若珍寶，領悟的人如同虛空一般自在。祝願皇帝萬壽無疆，正法永遠流傳，希望後人不要忘記根本。
阿沙不花，看到皇帝的容顏日益憔悴，進諫說：『山珍海味不知享用，萬金之軀不知愛惜，只喜歡飲酒作樂，沉迷於姬妾嬪妃。這就像用兩把斧頭砍伐一棵孤樹，沒有不倒下的。』皇帝聽后很高興，拜他為宰相。
庚戌年、辛亥年四年正月庚申日，皇帝在玉德殿駕崩，謚號為武宗曲律仁惠宣孝皇帝。
三月庚寅日，皇太子在大明殿即位為皇帝，大赦天下，賞賜高齡老人財物，革除僧道的衙門和行徑。評論說：希望通過五種階位而提升，轉依二乘而成就佛果的人，是上乘的菩薩。以四向四果和一個禪坐而證成，經歷三生百劫而彰顯名號的人，是緣覺和聲聞。聖賢的品級在佛教經典中有明確的記載。只有妙悟自心，進入佛的知見的人，即使是千聖也不足以形容，哪裡還有什麼階級可言呢？最後說，朝廷尚且施行爵位和官職，出家的僧人竟然也爭奪官階。官階沒有盡頭，貪愛沒有滿足的時候。為什麼不贍養自己的妻子兒女，跪拜君王和父母呢？這和織女每年七次相會，牽牛星揹負軛具又有什麼區別呢？認識到這一點，就不會去追求這些了。不空三藏精通佛教教義，對佛教事業有功，被授予官位尚且感到慚愧，認為自己玷污了官位。現在是什麼人想要假借名器呢？
仁宗
名諱愛育（Ayurbarwada），是黎拔力八達（Ayurbarwada）順宗的次子，武宗的同母弟弟。
【English Translation】 English version Then the Dao is beyond words. This is the supreme vehicle of the Buddha Dharma, like using firewood to transmit fire. When the firewood is exhausted, the fire continues to be transmitted endlessly.
The Great Master Haiyun Jian Gong, his nature was in harmony with the Dao, and his mind was in accordance with the Dharma. He penetrated the subtle and encompassed the vast. He resided in Linji Monastery and was able to inherit the ancestral tradition, using the right path to lead the Buddha Dharma. It can be said that it was through him that it was revived. He also said:
The Great Master Xiyun An Gong was able to inherit his work, preaching to the masses from the lion throne. Those who heard him praised him, those who believed in him felt like they were in a favorable wind, those who attained the truth treasured it like a jewel, and those who awakened were as free as the void. May the Emperor live ten thousand years, and may the True Dharma be passed on forever. May future generations not forget its origin.
Asha Bukha, seeing the Emperor's face growing increasingly haggard, advised him, 'You do not know how to enjoy delicacies, nor do you cherish your precious body. You only indulge in wine and women. This is like felling a solitary tree with two axes; it is bound to fall.' The Emperor was pleased and appointed him as Prime Minister.
In the gengxu year, on the gengshen day of the first month of the fourth year of xinhai, the Emperor passed away in the Yude Hall. His posthumous title was Emperor Wuzong Qulü Renhui Xuanxiao.
On the gengyin day of the third month, the Crown Prince ascended the throne as Emperor in the Daming Hall, granting a general amnesty to the world, bestowing silk upon the elderly, and abolishing the offices and practices of monks and Taoists. It is commented: 'Those who hope to ascend through the five positions and transform the two vehicles to achieve Buddhahood are the supreme Bodhisattvas. Those who attain enlightenment through the four stages and one meditation, and manifest their titles through three lifetimes and hundreds of kalpas, are Pratyekabuddhas and Sravakas. The ranks of sages and worthies are clearly recorded in Buddhist scriptures. Only those who are wonderfully enlightened to their own minds and enter the Buddha's knowledge and vision are beyond description, even by a thousand sages. What ranks are there to speak of?' Finally, it is said that the court still practices ranks and titles, yet the monks compete for official ranks. Official ranks have no end, and greed has no limit. Why not support their wives and children and kneel before the ruler and parents? How is this different from the Weaver Girl meeting the Cowherd only seven times a year, or the Cowherd bearing the yoke? Those who understand this will not pursue these things. The Tripitaka Master Bukong was well-versed in the great teachings and had merit, and he still felt ashamed to be granted an official position, considering himself to have defiled it. Who today wants to borrow titles falsely?
Emperor Renzong
His personal name was Ayurbarwada, the second son of Emperor Shunzong Ayurbarwada, and the younger brother of Emperor Wuzong by the same mother.
武宗以帝為皇太子。武宗崩遂嗣位。在位十年。壽三十六 帝天性慈孝聰明恭儉。通達儒術愛養民力。孜孜為治一。遵世祖成憲。為盛德守文之主。
壬子皇慶元年。帝論曰。御史臺是一時公論。國史院是萬世公論也 五月禁諸王。毋得以農時出獵擾民。至十月方許獵。
癸丑皇慶二年。帝曰。善人乃可為寶善人用則百姓安。茲國家所寶 帝以久旱宮中焚香默禱。遣官分禱諸祠。甘雨大注 承旨李孟言。人主之柄在刑賞。賞一善而天下勸。罰一惡而天下懲。又言。僧道既為出世法。何與官府罷僧道官 御書秋谷二字以賜。建崇文閣於國子監。以宋儒周敦頤程灝程頤張載邵雍司馬光朱熹張栻呂祖謙及故中書許衡。從祀孔子廟庭。
甲寅改元延祐元年詔科場。以經義取士。庶得真儒之用。而治道可興也。敕各省專意訪求遺逸。茍得其人。先以名聞。后致之。
佛智法師 沙羅巴觀照。依癹思巴帝師剃染。習諸部灌頂法。又從著赤上師學大小乘。時刺溫卜善秘密教。為世所稱。投之盡得其道。所以善吐番音。兼解諸國文字。后因迦羅思巴帝師薦於世祖。命譯中國未備顯密諸經各若干部。辭旨明辨。特賜大辨廣智之號。後加弘教佛智三藏法師之稱。授師為江浙等處釋教都總統。帝親勞送之。皇太子諸
【現代漢語翻譯】 現代漢語譯本： 元武宗立你為皇太子。武宗駕崩后，你便繼承了皇位。在位十年，享年三十六歲。你天性慈愛孝順，聰明恭敬節儉，通曉儒家學術，愛護百姓，勤勉為政，一切都遵循元世祖的成規，是一位守成之主。 皇慶元年壬子年，你評論說：『御史臺代表一時的公眾輿論，國史院代表萬世的公眾輿論。』五月，禁止各位王爺在農忙時節外出打獵擾民，直到十月才允許打獵。 皇慶二年癸丑年，你說：『善良的人可以被視為珍寶，善用人才則百姓安寧。這是國家所珍視的。』你因為長期乾旱而在宮中焚香默默祈禱，派遣官員分頭到各處祠廟祈禱，之後普降甘霖。承旨李孟進言說，君主的權柄在於刑罰和賞賜，賞賜一件善事則天下人都受到鼓勵，懲罰一件惡事則天下人都引以為戒。他又說，僧人和道士既然是出世之人，為何要設定僧道官府呢？你親筆書寫『秋谷』二字賜給他。在國子監建立崇文閣，將宋朝儒生周敦頤（Zhou Dunyi）、程顥（Cheng Hao）、程頤（Cheng Yi）、張載（Zhang Zai）、邵雍（Shao Yong）、司馬光（Sima Guang）、朱熹（Zhu Xi）、張栻（Zhang Shi）、呂祖謙（Lü Zuqian）以及已故中書許衡（Xu Heng）一同在孔廟祭祀。 甲寅年改年號為延祐元年，下詔科舉考試以經義取士，希望能夠得到真正儒士的任用，從而使國家治理得以振興。你敕令各省專門用心訪求隱逸之士，如果找到合適的人，先將他們的名字上報，然後再將他們召來。 佛智法師（Fozhi Fashi），沙羅巴觀照（Sharaba Guanzhao），依附癹思巴（』Phags-pa）帝師剃度，學習各部的灌頂法。又跟隨著赤上師（Zhechi Shangshi）學習大小乘佛法。當時刺溫卜善（Ciwen Bu Shan）精通秘密教法，被世人稱讚。你向他學習並完全領悟了其中的道理。因此你精通吐蕃語，並且理解各國的文字。後來因為迦羅思巴（Kalashripa）帝師向元世祖推薦，你奉命翻譯中國尚未完備的顯宗和密宗的各種經典若干部，翻譯的文辭旨意明白曉暢，元世祖特別賜予你『大辨廣智』的稱號。後來又加封你為『弘教佛智三藏法師』的稱號，並任命你為江浙等處釋教都總統。你親自勞問並送別，皇太子和各位大臣也為你送行。
【English Translation】 English version: Emperor Wuzong established you as the Crown Prince. After Emperor Wuzong passed away, you succeeded to the throne. You reigned for ten years and lived to the age of thirty-six. By nature, you were kind, filial, intelligent, respectful, and frugal. You were well-versed in Confucianism, cared for the people, and diligently governed, adhering to the established rules of Emperor Shizu. You were a ruler who maintained the achievements of your predecessors. In the year Renzi, the first year of Huangqing, you commented: 'The Censorate represents the public opinion of the time, and the National History Institute represents the public opinion of all ages.' In May, you prohibited the princes from going hunting and disturbing the people during the farming season, and only allowed hunting from October onwards. In the year Guichou, the second year of Huangqing, you said: 'Good people can be regarded as treasures, and employing good people will bring peace to the people. This is what the country treasures.' Because of the prolonged drought, you burned incense and prayed silently in the palace, and sent officials to pray at various temples. Afterwards, abundant rain fell. The Chief Administrator Li Meng advised that the ruler's power lies in punishment and reward. Rewarding one good deed will encourage the whole world, and punishing one evil deed will serve as a warning to the whole world. He also said that since monks and Taoists are people who have renounced the world, why should there be official departments for monks and Taoists? You personally wrote the characters 'Autumn Grain' and bestowed them upon him. The Chongwen Pavilion was built in the Imperial College, and the Song Dynasty Confucians Zhou Dunyi (Zhou Dunyi), Cheng Hao (Cheng Hao), Cheng Yi (Cheng Yi), Zhang Zai (Zhang Zai), Shao Yong (Shao Yong), Sima Guang (Sima Guang), Zhu Xi (Zhu Xi), Zhang Shi (Zhang Shi), Lü Zuqian (Lü Zuqian), and the deceased Zhongshu Xu Heng (Xu Heng) were all enshrined in the Confucian Temple. In the year Jiayin, the era name was changed to the first year of Yanyou, and an edict was issued to select scholars based on their knowledge of the classics in the imperial examinations, hoping to obtain the services of true Confucians and thus revitalize the governance of the country. You ordered the provinces to diligently seek out hermits, and if suitable people were found, their names should be reported first, and then they should be summoned. The Dharma Master Fozhi (Fozhi Fashi), Sharaba Guanzhao (Sharaba Guanzhao), was ordained by the Imperial Teacher 』Phags-pa (』Phags-pa), and studied the initiation methods of various schools. You also studied the Mahayana and Hinayana Buddhist teachings from the Teacher Zhechi (Zhechi Shangshi). At that time, Ciwen Bu Shan (Ciwen Bu Shan) was proficient in secret teachings and was praised by the world. You studied with him and fully understood the principles. Therefore, you were proficient in the Tibetan language and understood the languages of various countries. Later, because the Imperial Teacher Kalashripa (Kalashripa) recommended you to Emperor Shizu, you were ordered to translate various sutras of the Exoteric and Esoteric schools that were not yet complete in China, and the wording of the translation was clear and understandable. Emperor Shizu specially bestowed upon you the title 'Great Eloquence and Broad Wisdom'. Later, you were also given the title 'Tripitaka Master of Spreading Teachings and Buddhist Wisdom', and you were appointed as the Chief Supervisor of Buddhism in Jiangzhe and other places. You personally inquired and bid farewell, and the Crown Prince and ministers also saw you off.
王嘗問法要。所譯之經朝廷皆刊行。是年十月五日示疾。賜鈔萬緡。敕太尉沈王視醫藥。謝卻之竟面佛坐逝。帝悼之賜給葬。遣使馳驛。送歸故里建塔(高僧傳通載)。
普覺法師 姓趙氏。諱英辨。號普覺。弱冠受具戒。得慈恩宗于柏林潭法師。出世于秦州景福寺。其道大振聲馳四表。摧伏異見樹正法幢。而其資性真純。如玉含璞不加雕繪。人愛重之。致於悍卒武夫亦能敬其。為無佛世之佛也。世祖聞其高風。降旨旌異。是年六月庚戌無疾辭眾坐寂。煥異景于易簀之夕。標奇蹟於火化之餘。塔于普覺寺之後。閱世六十有八。臘六十有一(佛祖通載) 十一月京師旱疫。帝問弭災之道。學士程鉅夫舉湯禳桑林事以對。帝曰。此實朕之責也。赤子何罪。明日大雪。以西僧作佛事。疏放罪囚。
乙卯延祐二年正月。詔遣宣撫使。分十二道。問民疾苦。黜涉官吏 五月秦州山移十一月彗見紫微垣 赦天下。
丙辰延祐三年。禮公哥羅斑藏卜為帝師。
賴祿孫負母避亂。盜至守母不去。事聞特賜旌表。
敕建旃檀瑞像殿 翰林承旨。程鉅夫撰記。其略曰。蓋聞。道非有像作易者。必擬諸形容。法本皆空。度世者暫資於色相。謂如指空為鏡。不若以鏡而諭空。即樹占風。將使識風以忘樹。是以雙
【現代漢語翻譯】 現代漢語譯本：國王曾向他請教佛法的精要。他翻譯的佛經，朝廷都予以刊行。這年十月五日，他示現疾病，皇帝賜給他一萬緡錢。皇帝敕令太尉沈王去探視並照料醫藥。他謝絕了，最終面對佛像坐化圓寂。皇帝為此感到悲痛，賜予喪葬費用，並派遣使者快馬加鞭，送他歸葬故里並建塔。（出自《高僧傳》）
普覺法師，姓趙，名英辨，號普覺。二十歲時受具足戒，從柏林潭法師處得慈恩宗的真傳。在秦州景福寺弘法，他的道行大為興盛，聲名遠播。他摧毀各種不同的見解，樹立正法的旗幟。而且他的資質真誠純樸，就像玉石蘊含著天然的美，無需雕琢。人們愛戴敬重他，甚至連粗野的士兵和武夫也能敬重他，認為他是沒有佛的時代里的佛。世祖皇帝聽聞他的高尚品德，下旨表彰。這年六月庚戌日，他無疾而終，坐化圓寂。在臨終的夜晚，顯現出奇異的景象，在火化之後，留下奇特的遺蹟。塔建在普覺寺的後面。享年六十八歲，僧臘六十一年。（出自《佛祖統載）十一月，京城發生旱災和瘟疫。皇帝詢問消除災難的方法。學士程鉅夫引用商湯在桑林祈雨的故事來回答。皇帝說：『這實際上是朕的責任啊，百姓有什麼罪過呢？』第二天，天降大雪。於是皇帝讓西域僧人做法事，並釋放罪犯。
乙卯年，延祐二年正月，皇帝下詔派遣宣撫使，分赴十二道，詢問百姓的疾苦，罷免不稱職的官吏。五月，秦州發生山體滑坡。十一月，彗星出現在紫微垣（指北極星附近的星空區域）。大赦天下。
丙辰年，延祐三年，朝廷尊奉公哥羅斑藏卜（Gongge Luoban Zangbu）為帝師。
賴祿孫（Lai Lusun）揹著母親躲避戰亂，遇到盜賊，他守護母親不肯離去。這件事被上報，皇帝特賜旌表。
皇帝下令建造旃檀瑞像殿（Zhan Tan Rui Xiang Dian），翰林承旨程鉅夫撰寫碑記。碑記的大意是：聽說，道本來沒有形象，所以《易經》的作者，必定要比擬各種形象來描述它。佛法本來皆空，度化世人的人，暫時藉助色相。這就像用手指指著天空來比喻鏡子，不如直接用鏡子來比喻空性。就像樹立旗幟來觀察風向，是爲了讓人認識風而忘記旗幟。因此，雙
【English Translation】 English version: The king once asked him about the essentials of Dharma. The sutras he translated were all published by the court. In the fifth day of October of that year, he showed signs of illness. The emperor bestowed upon him ten thousand strings of cash. The emperor ordered Grand Commandant Prince Shen to visit and take care of his medical needs. He declined, and ultimately passed away in a seated posture facing the Buddha. The emperor mourned his passing, granted funds for the funeral, and dispatched messengers to hasten his return to his hometown for burial and the construction of a pagoda. (From 'Biographies of Eminent Monks')
The Dharma Master Pujue (Pujue) , whose surname was Zhao, personal name Yingbian, and title Pujue. He received the complete precepts at the age of twenty and obtained the teachings of the Ci'en School from Dharma Master Tan of Berlin. He propagated the Dharma at Jingfu Temple in Qinzhou, and his teachings flourished greatly, his reputation spreading far and wide. He subdued dissenting views and established the banner of the Right Dharma. Moreover, his nature was genuine and pure, like jade containing unadorned beauty. People loved and respected him, even rough soldiers and warriors could revere him, considering him a Buddha in an age without a Buddha. Emperor Shizu heard of his noble character and issued an edict to commend him. On the gengxu day of the sixth month of that year, he passed away peacefully without illness, sitting in meditation. Extraordinary signs appeared on the evening of his passing, and remarkable relics remained after the cremation. His pagoda was built behind Pujue Temple. He lived for sixty-eight years, with sixty-one years as a monk. (From 'Comprehensive Records of Buddhas and Patriarchs') In November, the capital suffered from drought and plague. The emperor asked about ways to quell the disaster. The scholar Cheng Jufu cited the story of Tang praying for rain in Sanglin as an answer. The emperor said, 'This is indeed my responsibility. What crime have the people committed?' The next day, it snowed heavily. So the emperor had Western monks perform Buddhist rituals and released prisoners.
In the year yimao, the second year of Yanyou, in the first month, the emperor issued an edict to dispatch pacification commissioners to twelve circuits to inquire about the hardships of the people and dismiss incompetent officials. In May, a landslide occurred in Qinzhou. In November, a comet appeared in the Ziwei Enclosure (referring to the area of the sky near the North Star). A general amnesty was granted to the empire.
In the year bingchen, the third year of Yanyou, the court honored Gongge Luoban Zangbu as the Imperial Preceptor.
Lai Lusun carried his mother to escape from the chaos of war. When encountering robbers, he protected his mother and refused to leave. This matter was reported, and the emperor specially bestowed commendation.
The emperor ordered the construction of the Sandalwood Auspicious Image Hall (Zhan Tan Rui Xiang Dian), and the Hanlin Academician Cheng Jufu wrote the inscription. The gist of it is: It is said that the Dao originally has no form, so the author of the Book of Changes must use various images to describe it. The Dharma is originally empty, and those who liberate sentient beings temporarily rely on form. This is like pointing to the sky with a finger to illustrate a mirror, it is better to directly use a mirror to illustrate emptiness. Just like erecting a flag to observe the wind direction, it is to make people recognize the wind and forget the flag. Therefore, double
林付囑舍利。以凡聖而遍分。千輻經行足跡亙古今而常在。非炫神通於幻境。實開方便於迷津。所謂由佛以念心。即心而即佛者也。旃檀瑞像佛之真像也。其猶萬影沉江。如如不異。孤光透隙。一一皆圓。夫豈擇地而容。蓋以隨緣而應。望梅林而止渴。靡不同沾。泛竹葉以言歸。誰堪共載。惟我聖天子。道躋先聖。慈等覺王。祝長樂之春秋。恒依佛地企如來之歲月。坐閱人天 瑞像本末。具載前集宋寧宗嘉泰三年錄中。爰自西土龜茲涼州至上京等處。二千三百七年也。
敕封普庵禪師嘉號 詔曰。上天眷命皇帝聖旨。朕聞。佛氏以空寂為宗。則凡學所遵者。寧欲建名號殊稱謂。以示天下後世哉。而國家非此。無以昭尊德樂道之意也。朕自即位以來聞。袁州路南泉山慈化禪寺。普庵寂感妙濟真覺昭貺大德惠愛禪師。紹臨濟之緒。超華嚴之境。德映當代。澤被方來。其道甚尊顯。心竊慕之。既累賜大謚。惟塔號未稱可加定光之塔。曰定光靈瑞之塔云云。
丁巳延祐四年。敕加東林遠法師。號妙覺寂光宏辨大師。都省咨文 四月不雨。帝露香禱天既而大雨。左右進雨衣不受。
福元講主 諱德謙。姓楊氏。字福元。寧州定平人。幼為勤策嗜誦佛書。稍長遍歷名邦。咨訪先德受般若於寧公。習瑞應于忠公。
【現代漢語翻譯】 現代漢語譯本：林地付囑舍利（Buddha's relics）。以凡夫和聖人的角度來普遍分施。千輻輪的經行足跡，亙古至今而常在。這不是爲了在虛幻的境界中炫耀神通，而是爲了在迷茫的道路上開啟方便之門。這就是所謂的由佛來憶念心，即心就是佛的道理。旃檀瑞像（Chandana Buddha image）是佛的真實形象。它就像萬千倒影沉入江中，如如不動，沒有差異。一束孤光穿透縫隙，每一處都圓滿。難道它會選擇地方來顯現嗎？實際上是隨著因緣而應現。眺望梅林來止渴，沒有誰不能得到滋潤。泛著竹葉來表達歸意，又有誰能夠共同乘載呢？只有我們聖明的君王，道德達到了先聖的境界，慈悲等同於覺王（Buddha）。祝願他擁有長久的快樂和幸福，永遠依傍著佛的境界，企及如來的歲月。安坐著閱覽人天之事。瑞像的本末，都詳細記載在之前的宋寧宗嘉泰三年（Jiatai, Southern Song Dynasty）的記錄中。從西方的龜茲（Kuci）、涼州（Liangzhou）到上京（Shangjing）等地，已經有兩千三百零七年了。
敕封普庵禪師（Puan Chanshi）嘉號的詔書：皇上下詔說：上天眷顧，皇帝的聖旨。朕聽說，佛家以空寂為宗旨，那麼凡是學習佛法的人所遵循的，難道是想要建立名號和特殊的稱謂，來昭示天下後世嗎？而國家如果沒有這些，就無法彰顯尊崇道德、喜愛佛道的意義。朕自從即位以來，聽說袁州路南泉山慈化禪寺的普庵寂感妙濟真覺昭貺大德惠愛禪師，繼承了臨濟宗（Linji sect）的法脈，超越了華嚴宗（Huayan sect）的境界，他的德行照耀當代，恩澤普及未來。他的道行非常尊貴顯赫，朕內心非常仰慕他。既然已經多次賜予謚號，只是塔號還沒有稱心如意，可以加上『定光』的塔號，叫做『定光靈瑞之塔』等等。
丁巳延祐四年（Yanyou 4th year），皇上下令加封東林遠法師（Donglin Yuan Fashi）的稱號為妙覺寂光宏辨大師。都省的咨文說：四月沒有下雨，皇帝在露天焚香向天祈禱，不久就下起了大雨。左右侍從獻上雨衣，皇帝沒有接受。
福元講主（Fuyuan Jiangzhu），名諱德謙（Deqian），姓楊（Yang），字福元（Fuyuan），是寧州定平人。年幼時就勤奮好學，喜愛誦讀佛經。稍稍長大后，遊歷各個名山大川，請教先賢大德，從寧公（Ning Gong）那裡學習般若（Prajna），從忠公（Zhong Gong）那裡學習瑞應（Auspicious signs）。
【English Translation】 English version: The Buddha's relics are entrusted to the forests, distributed universally to both ordinary beings and sages. The footprints of the thousand-spoked wheel (referring to the Buddha's teachings), traverse the past and present, ever-present. This is not to flaunt supernatural powers in illusory realms, but to open a path of expedient means in the maze of delusion. This is what is meant by 'from the Buddha to remember the mind, the mind itself is the Buddha.' The Chandana Buddha image (Chandana Buddha image) is the true image of the Buddha. It is like myriad reflections sinking into the river, unchanging and without difference. A solitary light penetrates the cracks, each and every one is complete. Does it choose a place to manifest? In reality, it responds according to conditions. Gazing at the plum forest to quench thirst, none are unable to receive its benefit. Floating on bamboo leaves to express the intention to return, who can share the ride? Only our wise ruler, whose virtue has reached the level of the ancient sages, whose compassion is equal to the Awakened King (Buddha). We wish him lasting joy and happiness, forever relying on the realm of the Buddha, aspiring to the years of the Tathagata. Sitting and observing the affairs of humans and gods. The complete story of the auspicious image is recorded in detail in the previous records of the Jiatai (Jiatai, Southern Song Dynasty) era of Emperor Ningzong of the Song Dynasty. From Kuci (Kuci) in the west, Liangzhou (Liangzhou), to Shangjing (Shangjing) and other places, it has been 2307 years.
Imperial edict conferring an honorific title upon Chan Master Puan (Puan Chanshi): The Emperor decrees: Heaven favors, the Emperor's sacred decree. I have heard that Buddhism takes emptiness and tranquility as its principle, so what those who study Buddhism follow, is it to establish names and special titles to show to the world and future generations? But if the country does not have these, it cannot demonstrate the meaning of honoring virtue and loving the Way. Since I ascended the throne, I have heard of Chan Master Puan Jigan Miaoji Zhenjue Zhaokuang Dade Huiai of Cihua Chan Temple on Nanquan Mountain in Yuanzhou Road, who inherited the lineage of the Linji sect (Linji sect), surpassed the realm of the Huayan sect (Huayan sect), his virtue shines on the present age, and his grace extends to the future. His path is very noble and prominent, and I admire him very much in my heart. Since he has been given many posthumous titles, but the pagoda title is not yet satisfactory, the title of 'Dingguang' can be added, called 'Dingguang Lingrui Pagoda' and so on.
In the fourth year of Yanyou (Yanyou 4th year), the Emperor ordered that the title of Dharma Master Yuan of Donglin (Donglin Yuan Fashi) be added as Wonderful Enlightenment, Tranquil Light, Vast Eloquence Master. The document from the Metropolitan Council stated: In April, there was no rain. The Emperor burned incense in the open air and prayed to Heaven, and soon it rained heavily. The attendants offered raincoats, but the Emperor did not accept them.
Lecturer Fuyuan (Fuyuan Jiangzhu), personal name Deqian (Deqian), surname Yang (Yang), courtesy name Fuyuan (Fuyuan), was a native of Dingping in Ningzhou. As a child, he was diligent and loved to recite Buddhist scriptures. As he grew older, he traveled to famous mountains and rivers, consulted with virtuous predecessors, learned Prajna (Prajna) from Ning Gong (Ning Gong), and studied auspicious signs (Auspicious signs) from Zhong Gong (Zhong Gong).
受幽贊于仙公。學圓覺於一公。究唯什俱舍于頙公。聽楞嚴四分于聞公。而數公並以識法解義。聲名遠著。師皆親熏炙之。必臻其道。后京都受華嚴於萬安揀公。初詔居萬寧寺。次遷慈恩前後十祀。道德簡于宸里。聲光揚于海外未嘗以榮顯寵遇改其志。嘗曰。畦衣之上抗於世表。茍不愧於朝聞夕死。尚何慕焉。乃讓席幽居。括囊一室處世。而遺世者也。是年正月日示寂。賜緡旌幢津送塔于城之南隅云。
光教律師 諱法聞。陜西嚴氏子。十五剃染。二十受具戒。從溫公學法華般若唯什因明及四分律。溫托以弘傳之寄。嘗對佛像灼肌然指。庸表克誠。刺血書經。以彰重法。隱於臺山不逾閫者六載。讀藏經五千卷者三番。帝師命師講說。顧謂其徒曰。孰謂漢地乃有此僧耶。天子聞之徴至闕庭。詔居太原寺。授榮祿大夫。次遷大普慶寺。加開府儀同三司銀章一品。王公大臣仰止高風。猶景星鳳凰之瑞于明時也。后賜實相圓明光教律師之號。賜遼世金書戒經。求戒者無算。是年三月日。跏趺而逝。賜幣以葬。有司儀衛旌幢送之(通載)。
戊午延祐五年正月。懿州地震 二月和州地震秦州山崩 四月德慶地震。南土山崩。壓死居民。給糧賑之。
特賜國師 達益巴。師事大薩思述帝師十有三年。聽言論於左
【現代漢語翻譯】 現代漢語譯本：
他曾受到仙公的讚揚，向一公學習圓覺，向頙公研究唯識和俱舍，向聞公聽講《楞嚴經》和《四分律》。這幾位法師都以精通佛法、善於講解經義而聲名遠播，律師都曾親自向他們學習，務求精通其道。後來，他在京都萬安寺向揀公學習《華嚴經》。最初，皇帝下詔讓他住在萬寧寺，後來又遷到慈恩寺，前後住了十年。他的道德品行受到朝廷的敬重，聲名遠揚海外。但他從未因榮華富貴而改變自己的志向，常說：『身穿粗布僧衣，志向高於世俗，只要不愧對『朝聞道，夕死可矣』的古訓，又何必羨慕榮華富貴呢？』於是他辭讓了寺院的住持之位，隱居起來，把自己封閉在一間小屋裡，雖然身處世間，卻像遺世獨立的人一樣。那年正月，他示寂圓寂，皇帝賜予錢財和旌幢，將他的遺體送到城南的塔中安葬。 光教律師，法名法聞，是陜西嚴氏之子。十五歲剃度出家，二十歲受具足戒。跟隨溫公學習《法華經》、《般若經》、唯識學、因明學以及《四分律》。溫公將弘揚佛法的重任託付給他。他曾對著佛像燒灼自己的肌膚，燃指供佛，以此來表達自己虔誠的決心，還刺血書寫佛經，以彰顯自己對佛法的重視。他隱居在臺山，六年沒有走出寺院。讀誦《藏經》五千卷，讀了三遍。帝師稱讚他講經說法，回頭對他的弟子們說：『誰說漢地沒有這樣的高僧呢？』皇帝聽說了他的事蹟，下詔徵召他到京城，讓他住在太原寺，授予他榮祿大夫的官職，後來又遷到大普慶寺，加封為開府儀同三司，賜予銀章一品。王公大臣都仰慕他的高尚品德，就像在明亮的時代看到景星和鳳凰一樣。後來，皇帝賜予他『實相圓明光教律師』的稱號，並賜予遼代的金書戒經。向他求受戒律的人數不勝數。那年三月，他跏趺坐化圓寂。皇帝賜予錢幣用於安葬，由有關部門負責儀仗隊和旌幢護送他的遺體（以上內容出自《通載》）。 戊午延祐五年正月，懿州發生地震；二月，和州發生地震，秦州發生山崩；四月，德慶發生地震，南方發生山崩，壓死了居民，朝廷發放糧食賑濟災民。 特別賜予國師稱號的達益巴（Da Yi Ba），侍奉大薩思述帝師（Da Sa Si Shu Di Shi）十三年，在左...
【English Translation】 English version:
He was praised by Xian Gong (Immortal Master), studied Yuanjue (Perfect Enlightenment) with Yi Gong, researched Weishi (Consciousness-only) and Jushe (Abhidharma-kosa) with Qi Gong, and listened to the Shurangama Sutra and the Four-part Vinaya with Wen Gong. These masters were all renowned for their profound understanding of the Dharma and their ability to explain the scriptures. The lawyer personally studied with them, striving to master their teachings. Later, he studied the Avatamsaka Sutra with Jian Gong at Wan'an Temple in the capital. Initially, the emperor ordered him to reside at Wanning Temple, and later he moved to Ci'en Temple, where he stayed for ten years. His moral character was respected by the court, and his reputation spread overseas. However, he never changed his aspirations due to wealth and honor, often saying: 'Wearing a coarse cloth robe, my aspirations are higher than worldly matters. As long as I am not ashamed of the ancient saying 'If I hear the Tao in the morning, I can die in the evening,' why should I envy wealth and honor?' Therefore, he resigned from the position of abbot and lived in seclusion, confining himself to a small room. Although he lived in the world, he was like a person who had abandoned the world. In the first month of that year, he passed away peacefully. The emperor bestowed money and banners, and his remains were sent to a pagoda in the south of the city for burial. Guangjiao Lawyer, whose Dharma name was Fawen, was the son of the Yan family of Shaanxi. He was ordained as a monk at the age of fifteen and received the full precepts at the age of twenty. He studied the Lotus Sutra, the Prajna Sutra, Consciousness-only, Hetu-vidya, and the Four-part Vinaya with Wen Gong. Wen Gong entrusted him with the important task of propagating the Dharma. He once burned his skin and offered his finger to the Buddha statue to express his sincere determination. He also wrote Buddhist scriptures with his blood to show his respect for the Dharma. He lived in seclusion on Mount Tai, not leaving the temple for six years. He read the Tripitaka five thousand times, reading it three times. The Imperial Preceptor praised him for lecturing on the scriptures and said to his disciples: 'Who says that there are no such eminent monks in the Han land?' The emperor heard of his deeds and summoned him to the capital, where he resided at Taiyuan Temple. He was awarded the title of Ronglu Dafu, and later moved to Da Puqing Temple, where he was granted the title of Kaifu Yitong Sansi and awarded a silver seal of the first rank. Princes and ministers admired his noble character, like seeing auspicious stars and phoenixes in a bright era. Later, the emperor bestowed upon him the title of 'Truly Realized Perfect Enlightenment Guangjiao Lawyer' and bestowed upon him the golden-script precepts of the Liao Dynasty. Countless people sought to receive precepts from him. In the third month of that year, he passed away peacefully in the lotus position. The emperor bestowed coins for burial, and the relevant departments were responsible for the honor guard and banners to escort his remains (the above content is from 'Tongzai'). In the first month of the fifth year of the Yanyou era of Wuwu, there was an earthquake in Yizhou; in the second month, there was an earthquake in Hezhou, and a landslide occurred in Qinzhou; in the fourth month, there was an earthquake in Deqing, and a landslide occurred in the south, killing residents. The court distributed grain to relieve the victims. Da Yi Ba (達益巴), who was specially granted the title of National Preceptor, served the Imperial Preceptor Da Sa Si Shu Di Shi (大薩思述帝師) for thirteen years, listening to discourses at the left...
右。觀道德於前后。陶熏滋久郁成美器。凡大小乘律論。及秘密經籍部以十數。皆耳于口授。目于手示得乎理之所歸。行之所趨。是以譽延兩京道重三朝。事二聖於潛邸。竭勤逾紀賜賚以千萬計。歸以所賜大厥梵宇。加賜金印。馳紐封號弘法普濟。三藏佑聖國師。是年五月十六日化于京師。給乘騎歸葬成紀。年七十有三云(通載)。
栽桑圖說 八月司農苗好謙撰進。帝曰。農桑衣食之本此圖甚善。命刊印千帙。散之民間。又印大學衍義。賜朝臣。
己未延祐六年 徑山虎巖禪師諱伏 本源禪師諱達 晦機禪師諱熙 虛谷禪師有謚 建大永福寺(即青塔)。
佛護大師 諱本無。號我庵。臺州黃巖人。幼從方山寶公剃染進具戒。次依寂照于中天竺即有省處。更衣見湛堂澄公。精研教部。寂照惜之。寄以偈曰。依教入禪今古有。從禪入教古今無。一心三觀門雖別。水滿千江月自孤。師后出世祝湛堂寂照二香。初主四明延慶。后遷杭之上天竺。最久一日無疾端坐。而蛻白雲堂。賜謚佛護宣覺憲慈匡道大師云(高僧傳)。
妙文講主 九歲出家。十八受具。依大德圓和尚。學圓頓教。始升猊座縱無礙辨。若峽倒川奔。及乎閑居簡默言不妄發。其涵養沖挹。無慾速不躁進。大類如此。年四十八。住薊
【現代漢語翻譯】 現代漢語譯本： 右。觀察道德於前后。長久地陶冶薰染，最終形成美好的器物。凡是大小乘的戒律和論著，以及秘密的經書典籍，總共有十多部，都是通過口耳相傳，用手勢來指點，從而領悟到真理的歸宿，行為的趨向。因此，他的名譽傳遍兩京，他的道行受到三個朝代的重視。他在潛邸侍奉過兩位聖上，盡心竭力超過了一個紀元，得到的賞賜以千萬來計算。他用得到的賞賜大規模地建造寺廟，朝廷還賜予他金印和系印的絲帶，封號為『弘法普濟三藏佑聖國師』。這年五月十六日，他在京師圓寂，朝廷提供乘騎，護送他歸葬于成紀。享年七十三歲（通載）。
《栽桑圖說》：八月，司農苗好謙撰寫並進獻。皇帝說：『農桑是衣食的根本，這幅圖畫非常好。』於是下令刊印一千部，分發給民間。又印發《大學衍義》，賞賜給朝廷大臣。
己未延祐六年：徑山虎巖禪師，法名伏；本源禪師，法名達；晦機禪師，法名熙；虛谷禪師有謚號；建造大永福寺（即青塔）。
佛護大師，法名本無，號我庵，是臺州黃巖人。年幼時跟隨方山寶公剃度出家，並受具足戒。之後依止寂照于中天竺，有所領悟。改換僧衣去拜見湛堂澄公，精研佛教經典。寂照非常珍惜他，贈送偈語說：『依教入禪，自古就有；從禪入教，古今罕有。一心三觀，門徑雖別；水滿千江，月影自孤。』大師後來出世主持湛堂和寂照兩座寺廟。起初主持四明延慶寺，後來遷往杭州的上天竺寺，時間最長。有一天，他沒有疾病，端坐而圓寂于白雲堂。朝廷賜予謚號為『佛護宣覺憲慈匡道大師』（高僧傳）。
妙文講主，九歲出家，十八歲受具足戒。依止大德圓和尚，學習圓頓教義。開始登上講座時，他的辯才縱橫無礙，如同山峽倒塌，川流奔騰。等到閑居時，他簡樸沉默，言語不輕易出口。他的涵養寬厚，虛懷若谷，不急於求成，不急躁冒進，大概就是這樣。四十八歲時，住持薊州。
【English Translation】 English version: Right. Observing morality in both past and future. Through prolonged cultivation and influence, he ultimately became a vessel of virtue. He learned all the Vinaya and treatises of both the Mahayana and Hinayana traditions, as well as more than ten secret scriptures and texts, all through oral transmission and manual instruction, thereby comprehending the ultimate destination of truth and the direction of practice. Therefore, his reputation spread throughout both capitals, and his virtue was esteemed by three dynasties. He served two emperors in their princely residences, exerting himself diligently for more than a cycle, and received rewards amounting to tens of millions. He used these rewards to build grand temples, and the court bestowed upon him a golden seal and ribbon, with the title 'Dharma-Promoting, Universally Benefiting, Tripitaka, Protecting-Saint National Teacher'. In the fifth month of this year, on the sixteenth day, he passed away in the capital, and the court provided transportation for his burial in Chengji. He lived to the age of seventy-three (according to Tongzai).
Illustrated Treatise on Mulberry Planting: In the eighth month, Sima Nong Miao Haoqian wrote and presented it. The emperor said, 'Agriculture and sericulture are the foundation of clothing and food. This illustration is excellent.' He then ordered a thousand copies to be printed and distributed among the people. He also printed the 'Extended Meaning of the Great Learning' and bestowed it upon the court officials.
In the sixth year of Yanyou, Jiwei: Chan Master Huyan of Jingshan, named Fu; Chan Master Benyuan, named Da; Chan Master Huiji, named Xi; Chan Master Xugu had a posthumous title; they built the Great Yongfu Temple (i.e., Qingta).
Great Master Fuhu, named Benwu, styled Wo'an, was a native of Huangyan in Taizhou. As a child, he was tonsured and ordained by Baogong of Fangshan, and received the full precepts. Later, he relied on Jizhao at Zhong Tianzhu (Central India), where he had an awakening. He changed his robes and went to see Zhan Tang Cheng Gong, diligently studying the teachings. Jizhao cherished him and sent him a verse, saying: 'Relying on doctrine to enter Chan has existed since ancient times; entering doctrine from Chan is rare in ancient and modern times. Although the doors of the One Mind and Three Contemplations are different, when the water fills a thousand rivers, the moon is solitary.' Later, the master emerged to preside over the two temples of Zhan Tang and Jizhao. Initially, he presided over Yanqing Temple in Siming, and later moved to Shang Tianzhu Temple in Hangzhou, where he stayed the longest. One day, without illness, he sat upright and passed away in Baiyun Hall. The court bestowed upon him the posthumous title 'Great Master Fuhu Xuanjue Xianci Kuangdao' (according to the Biographies of Eminent Monks).
Lecturer Miaowen, ordained at the age of nine, received full precepts at eighteen. He relied on the virtuous monk Yuan, learning the perfect and sudden teachings. When he first ascended the lion throne, his eloquence was unhindered, like a gorge collapsing and a river rushing. When he lived in seclusion, he was simple and silent, and his words were never uttered lightly. His cultivation was broad and generous, and he was not eager for quick success or impetuous advancement. He was largely like this. At the age of forty-eight, he resided in Jizhou.
之云泉。勤儉節用。老者懷其德。少者嚴其教。故眾睦而寺治。廩有餘粟以賑饑民。薊人稱之。世祖召見顧謂侍臣曰。此福德僧也。詔居京師大寶集寺。自爾教乘法席益盛。性相併驅僧俗溥濟。斯時海內講席紛紛。方膠固於名相凝滯于殊涂。師獨大弘方等。振以圓宗。使守株者通於寂默之外。龍象蹴蹈兢駕一乘。年逾八十。專修唸佛三昧。是年月日結印而終。
庚申延祐七年正月朔日。有食之。帝齋居損膳 帝崩。謚仁宗文英武章皇帝 三月太子即位大赦。
英宗
諱碩德八刺仁宗嫡子也。在位四年。為御史太夫鐵失等弒於行幄。年二十一 帝天性至孝。仁宗不豫。每夜焚香泣告于天。愿以身代。及崩哀毀過禮。寢服於地日歠一粥。至嗣位用法無私。果於誅殺。奸黨畏罪。遂構大變。謚格堅皇帝。
辛酉至治元年正月。帝服袞服享太廟曰。歲必親祀終朕之身議赦。帝曰。恩可常施。赦不可屢下。使殺人獲免。死者何辜 二月初建西山佛寺 九月駐蹕興和。左右以寒請還。上曰。兵以牛馬為重。民以稼穡為本。蓋欲馬得芻牧民得刈獲。何計乎寒。
立帝師殿 詔各路立帝師殿。釋源宗主法洪。奉敕撰碑。其略曰。皇元啟運北天。奄荒區夏。奮神武之威。致混一之績。思所以去殺勝殘躋生
【現代漢語翻譯】 現代漢語譯本： 他住在云泉。他勤勞節儉。年老的人敬佩他的德行，年輕的人敬畏他的教誨。因此，大眾和睦，寺廟得到治理。糧倉里有剩餘的糧食用來賑濟饑民，薊州的人民都稱讚他。世祖召見他，回頭對侍臣說：『這是有福德的僧人啊。』下詔讓他住在京師的大寶集寺。從此，佛教的教義和法席更加興盛，性宗和相宗並駕齊驅，僧人和俗人都得到普度。當時，全國各地講經說法的人很多，但都固守于名相，凝滯于不同的途徑。只有這位法師大力弘揚方等經典，用圓融的宗旨來振奮人心，使那些死守教條的人也能通達于寂靜之外的境界，龍象（比喻有能力的人）競相追逐，共同趨向一乘（佛教的最高境界）。他年過八十，專心修習唸佛三昧（佛教的禪定方式）。某年某月某日，他結跏趺坐，手結印契而終。
庚申年，延祐七年正月朔日，發生了日食。皇帝齋戒，減少膳食。皇帝駕崩，謚號為仁宗文英武章皇帝。三月，太子即位，大赦天下。
英宗
名諱碩德八刺（Shidebala），是仁宗的嫡子。在位四年，被御史大夫鐵失（Tieshi）等人在行宮中刺殺。年僅二十一歲。皇帝天性至孝，仁宗生病時，他每夜焚香，哭著向天祈禱，願意以自己的身體代替。仁宗駕崩后，他哀痛過度，不合禮制，睡在地上，每天只喝一碗粥。即位后，他用法公正無私，處決罪犯果斷。奸黨害怕罪責，於是策劃了這場大變。謚號為格堅皇帝。
辛酉年，至治元年正月，皇帝穿著龍袍在太廟祭祀，說：『每年必須親自祭祀，直到我去世。』有人提議大赦天下，皇帝說：『恩惠可以經常施予，但大赦不能屢次頒佈。如果使殺人者獲得赦免，那麼死去的人有什麼罪過呢？』二月初，開始建造西山佛寺。九月，皇帝駐紮在興和。左右侍從因為寒冷請求返回，皇帝說：『軍隊以牛馬為重，百姓以莊稼為本。這是爲了讓馬有草料吃，讓百姓能夠收割莊稼，怎麼能只考慮寒冷呢？』
建立帝師殿。下詔在各路建立帝師殿。釋源宗主法洪（Fahong）奉旨撰寫碑文，碑文大略是：『皇元開創國運于北方，統治廣闊的疆域。奮揚神武的威風，成就統一的功業。思考如何停止殺戮，戰勝殘暴，使百姓安居樂業。』
【English Translation】 English version: He resided at Yunquan. He was diligent and frugal. The elderly admired his virtue, and the young revered his teachings. Therefore, the community was harmonious, and the temple was well-managed. The granary had surplus grain to relieve famine victims, and the people of Ji Prefecture praised him. Emperor Shizu summoned him and said to his attendants, 'This is a monk of great merit.' He was ordered to reside at the Dabaoji Temple in the capital. From then on, the Buddhist teachings and Dharma seat flourished even more, the Xing and Xiang schools advanced together, and monks and laypeople were universally benefited. At that time, there were many lectures and sermons throughout the country, but they were all stuck on nominal forms and stagnated in different paths. Only this master greatly promoted the Fangdeng sutras, invigorating people with the perfect and complete teachings, enabling those who clung to the old ways to understand the realm beyond silence. Dragons and elephants (metaphor for capable people) competed to advance, striving together towards the One Vehicle (the highest state of Buddhism). He was over eighty years old and devoted himself to the Samadhi (state of meditative consciousness) of reciting the Buddha's name. On a certain day, month, and year, he passed away in meditation, with his hands in a mudra (symbolic gesture).
In the year Gengshen, on the first day of the first month of the seventh year of Yanyou, there was a solar eclipse. The emperor fasted and reduced his meals. The emperor passed away and was posthumously named Emperor Renzong Wenying Wuzhang. In the third month, the crown prince ascended the throne and granted a general amnesty.
Emperor Yingzong
His personal name was Shidebala (Shidebala), the legitimate son of Emperor Renzong. He reigned for four years and was assassinated in the traveling palace by the Censor-in-chief Tieshi (Tieshi) and others. He was only twenty-one years old. The emperor was naturally very filial. When Emperor Renzong was ill, he burned incense every night and tearfully prayed to Heaven, willing to take his place. After Emperor Renzong passed away, his grief was excessive and improper, sleeping on the ground and drinking only one bowl of porridge a day. After ascending the throne, he used the law impartially and was decisive in punishing criminals. The treacherous party feared punishment and plotted this great change. He was posthumously named Emperor Gejian.
In the year Xinyou, on the first month of the first year of Zhizhi, the emperor wore the imperial robe and offered sacrifices at the Imperial Ancestral Temple, saying, 'I must personally offer sacrifices every year until I die.' Someone proposed a general amnesty, and the emperor said, 'Favors can be given frequently, but amnesties cannot be issued repeatedly. If murderers are pardoned, what crime have the dead committed?' In the second month, the construction of the Xishan Buddhist Temple began. In the ninth month, the emperor stayed at Xinghe. The attendants on the left and right requested to return because of the cold, and the emperor said, 'The army values cattle and horses, and the people value crops. This is so that the horses have fodder and the people can harvest crops. Why only consider the cold?'
Establishment of the Imperial Preceptor's Hall. An edict was issued to establish the Imperial Preceptor's Hall in various regions. The head of the Shiyuan sect, Fahong (Fahong), was ordered to write the inscription, which roughly stated: 'The Imperial Yuan Dynasty began its reign in the north, ruling over a vast territory. It displayed divine martial prowess and achieved the unification of the empire. It considered how to stop the killing, overcome violence, and enable the people to live in peace.'
民于仁壽者。莫大釋氏。故崇其教以敦其化本。以帝師拔思癹有聖人之道。屈萬乘之尊盡師敬之節。咨諏至道之要。以施於仁政。是以德加於四海。澤洽于萬邦。實賴帝師之助。銘略曰。佛道弘大洋海無際。滔天沃日並育萬類。于彼將聖像罔得一。舍厥緒餘以匡王國。烈烈皇祖草昧天造奠是南紀。功格蒼具云云。追諡皇天之下一人之上云云(見至元十七年行狀文中)趙孟頫書丹。元明善篆額。
弘教大師 諱了性。號大林。武氏子。初依安和尚剃髮。登具歲諸講席。精究三藏。遇真覺國師啟迪厥心。如柏林潭關輔懷南陽慈諸公。皆以賢首之學著稱一時。悉造其門領其玄旨。北遊燕薊晦跡魏闕之下。悠悠如處江海之上。與世若相忘焉。成宗徴居萬寧寺。聲價震盪內外。大后創寺於五臺山。曰大普寧寺。延師為第一代。師不求合於時。不屈於人。識者高其風節。是年九月卒。謚弘教大師云。
壬戌至治二年。有言佛教可治天下。帝問拜住。對曰。清凈寂滅自治可也。若治天下。舍仁義則綱常亂矣。
幻堂講主 諱寶嚴。字士威。成紀康氏季子。因罹喪亂。與弟同剃髮為僧。后參真覺得傳賢首宗旨。而嗣其道。為人淳樸無偽。方寸之地。湛若止水。值真覺三坐道場。師與弟皆從而佐之。真覺入滅乃繼其席
【現代漢語翻譯】 現代漢語譯本： 對於人民的仁愛和長壽，沒有比釋迦牟尼佛更大的了。因此，要崇尚佛教，以敦厚其教化的根本。因為帝師八思巴（Phagpa，元朝帝師）具有聖人的道理，能使萬乘之尊的皇帝也盡到師長的尊敬之禮，諮詢治國至道的要領，並將其施行於仁政。因此，皇帝的恩德施加於四海，恩澤普及萬邦，這實在依賴於帝師的幫助。銘文略述：佛道弘大，像海洋一樣沒有邊際，其功德像滔天巨浪滋養萬物。在那位將要成為聖人的人那裡，卻好像什麼都沒有得到一樣，他捨棄自己的功業，來匡扶王國。顯赫的皇祖在開創基業的艱難時期，奠定了南方的統治。他的功績與天地相合。追諡為皇天之下、一人之上等等（參見至元十七年行狀文中的記載）。趙孟頫書寫碑文，元明善篆刻額題。 弘教大師（Hongjiao Dashi，謚號）諱了性（Liaoxing，法名），號大林（Dalin，別號），是武氏的兒子。起初跟隨安和尚剃度出家，在學習佛法的過程中，精通三藏經典。後來遇到真覺國師（Zhenjue Guoshi，法號）啓發了他的心智。像柏林潭（Bailin Tan）、關輔懷（Guanfu Huai）、南陽慈（Nanyang Ci）等諸位高僧，都以賢首宗的學問聞名於世，大師都曾拜訪他們的門下，領悟其中的玄妙旨意。之後北遊燕京和薊州，隱匿於朝廷之下，悠閒自在如同身處江海之上，與世人好像互相遺忘了一樣。成宗皇帝徵召他居住在萬寧寺（Wanning Temple），他的聲望震動朝野內外。之後在大五臺山建立寺廟，名為大普寧寺（Dapuning Temple），大師被推舉為第一代住持。大師不追求迎合世俗，也不向權貴屈服，有見識的人都敬佩他的風骨節操。大師于當年九月圓寂，被謚為弘教大師。 壬戌至治二年，有人說佛教可以治理天下。皇帝問拜住（Baizhu，人名），拜住回答說：『清凈寂滅的佛教，用來自身修養是可以的，如果用來治理天下，捨棄仁義道德，那麼綱常倫理就會混亂了。』 幻堂講主（Huantang Jiangzhu，法號）諱寶嚴（Baoyan，法名），字士威（Shiwei，字），是成紀康氏的小兒子。因為遭遇戰亂，與弟弟一同剃度出家為僧。後來參拜真覺國師，得到賢首宗的宗旨，並繼承了他的道統。他為人淳樸真誠，內心清澈如同止水。真覺國師三次主持道場，大師與他的弟弟都跟隨輔佐。真覺國師圓寂后，大師繼承了他的法席。
【English Translation】 English version: Regarding the people's benevolence and longevity, nothing is greater than Shakyamuni Buddha. Therefore, Buddhism should be revered to strengthen the foundation of its teachings. Because the Imperial Preceptor Phagpa (Phagpa, Imperial Preceptor of the Yuan Dynasty) possessed the principles of a sage, he could make the emperor, the 'Lord of Ten Thousand Chariots,' fully observe the rites of respect for a teacher, consult on the essentials of governing the country with the utmost virtue, and implement them in benevolent governance. Therefore, the emperor's grace was bestowed upon the four seas, and his benevolence extended to all nations, which truly relied on the assistance of the Imperial Preceptor. The inscription briefly states: The Buddha's path is vast and boundless like the ocean, and its merits are like towering waves nourishing all things. In that person who is about to become a sage, it seems as if nothing has been obtained, and he abandons his achievements to support the kingdom. The illustrious ancestors laid the foundation for the rule of the South during the difficult times of pioneering the enterprise. His achievements are in harmony with heaven and earth. He was posthumously honored as 'Above all under Heaven, Above all men,' etc. (See the record in the conduct document of the seventeenth year of Zhiyuan). Zhao Mengfu wrote the inscription, and Yuan Mingshan engraved the title. The Great Master of Spreading Teachings (Hongjiao Dashi, posthumous title), named Liaoxing (Liaoxing, Dharma name), with the alias Dalin (Dalin, sobriquet), was the son of the Wu family. Initially, he was tonsured and ordained as a monk under Abbot An, and during his studies of Buddhism, he became proficient in the Tripitaka. Later, he encountered the National Teacher Zhenjue (Zhenjue Guoshi, Dharma name) who enlightened his mind. Monks such as Bailin Tan, Guanfu Huai, and Nanyang Ci were all renowned for their knowledge of the Huayan School, and the master visited their monasteries to comprehend their profound teachings. Later, he traveled north to Yanjing and Jizhou, concealing himself beneath the imperial court, leisurely as if he were on the rivers and seas, seemingly forgotten by the world. Emperor Chengzong summoned him to reside in Wanning Temple (Wanning Temple), and his reputation shook both the court and the public. Later, he founded a temple on Mount Wutai, named Dapuning Temple (Dapuning Temple), and the master was elected as the first abbot. The master did not seek to cater to the world, nor did he yield to the powerful, and those with insight admired his integrity. The master passed away in September of that year and was posthumously honored as the Great Master of Spreading Teachings. In the second year of Zhizhi during the Renxu year, someone said that Buddhism could govern the country. The emperor asked Baizhu (Baizhu, personal name), and Baizhu replied, 'The pure and tranquil Buddhism can be used for self-cultivation, but if it is used to govern the country, abandoning benevolence and righteousness, then the ethical and moral principles will be in chaos.' The Lecturer of the Hall of Illusions (Huantang Jiangzhu, Dharma name), named Baoyan (Baoyan, Dharma name), with the style name Shiwei (Shiwei, style name), was the youngest son of the Kang family of Chengji. Because of the turmoil of war, he and his younger brother were tonsured and ordained as monks together. Later, he visited the National Teacher Zhenjue, obtained the principles of the Huayan School, and inherited his lineage. He was simple and sincere, and his heart was as clear as still water. When the National Teacher Zhenjue presided over the Dharma assembly three times, the master and his younger brother followed and assisted him. After the National Teacher Zhenjue passed away, the master succeeded to his seat.
。無何奉詔住持大玉山普安祐國二寺。是年七月日逝世。
佛光大師 諱志德。號云巖。東昌人。十二受經于海聞和尚。習慈恩宗旨於法照禧公。盡得其蘊。至元間。世祖召見賜宴並紫方袍。命主天禧旌忠二剎日。講法華華嚴唯什金剛等疏。特賜佛光大師之號。與七眾授戒。必令其立誓無犯。遇歲儉煮糜粥。以食餓殍數萬人。居天禧三十餘年。一衲一履終身不易。過午不食。夜則危坐以苦誦喪明。忽夢梵僧迎。居內院高座。空中散花因示疾。是年二月二十七誦之不輒。頃之辭眾安坐而化。世壽八十八。龕留三七顏貌紅潤如生。阇維舍利無數。塔于張家山。趙孟頫為記。
癸亥至元三年。敕寫金字藏經。學士吳澄為序曰。主上寫經為民祈福。甚盛舉也。
吳澄 字幼清。撫州崇仁人。經傳悉通貫用力聖賢之學。元明善以文學自負。聞澄易詩書春秋奧義嘆曰。與吳先生言如探淵海。董士選曰。吳先生天下士也。澄嘗為學者言。朱子于道。問學之功居多。陸子靜以尊德性為主。問學不本于德性。其弊必偏於言語訓釋。故學以德性為本。又謂。為善者死則上通神明。其極品與日月齊光。為惡者死則下淪污穢。其極下與沙蟲同類 八月帝崩於行幄臥所。
中峰禪師 諱明本。號中峰。錢塘孫族。生有異
【現代漢語翻譯】 現代漢語譯本：無何奉詔住持大玉山普安祐國二寺。於該年七月逝世。
佛光大師，法名志德，字云巖，東昌人。十二歲時向海聞和尚學習佛經，向法照禧公學習慈恩宗的宗旨，盡得其精髓。至元年間，世祖召見他，賜予宴席和紫色方袍，命他主持天禧旌忠二寺。每日講解《法華經》、《華嚴經》、《維摩詰經》、《金剛經》等經疏。特賜『佛光大師』的稱號。為七眾授戒時，必定讓他們立誓永不違犯戒律。遇到災荒之年，便煮粥賑濟饑民，救活數萬人。在天禧寺住了三十多年，一件僧袍、一雙鞋子，終身不變。過了中午就不再進食，夜晚則端坐誦經，以致雙目失明。忽然夢見梵僧迎接，自己坐在內院的高座上，空中散花，於是示現疾病。在該年二月二十七日誦經不止，不久後向眾人告別，安然坐化。享年八十八歲。圓寂后，遺體在龕中停放二十一日，顏貌紅潤如生。荼毗后得到無數舍利。建塔于張家山，趙孟頫為他撰寫墓誌。
癸亥至元三年，朝廷下令抄寫金字藏經。學士吳澄為之作序說：『主上抄寫佛經，為百姓祈福，真是盛大的舉動啊。』
吳澄，字幼清，撫州崇仁人。精通各家經典，致力於聖賢之學。元明善以文學自負，聽聞吳澄講解《詩經》、《尚書》、《春秋》的奧義后，感嘆道：『與吳先生交談，如同探尋深淵大海。』董士選說：『吳先生是天下之士啊。』吳澄曾對學者說：『朱熹在求道方面，問學之功居多。陸九淵以尊崇德性為主。問學如果不以德性為根本，其弊端必定偏向于言語訓釋。所以學習要以德性為根本。』他又說：『為善的人死後，其精神上通神明，其最高境界與日月同輝。為惡的人死後，其靈魂下沉污穢，其最低下場與沙蟲同類。』八月，皇帝在行宮臥室內駕崩。
中峰禪師，法名明本，號中峰，錢塘孫氏家族。出生時有奇異之處。
【English Translation】 English version: Wuhe was ordered to reside as abbot in the two temples of Dayu Mountain, Puan and Youguo. He passed away in the seventh month of that year.
The Fo Guang Master (Buddha Light Master), whose personal name was Zhide (志德), and styled himself as Yunyan (云巖), was a native of Dongchang. At the age of twelve, he studied scriptures under the Venerable Haiwen (海聞). He learned the tenets of the Ci'en School (慈恩宗) from the Venerable Fazhao Xi (法照禧), fully grasping their essence. During the Zhiyuan (至元) period, Emperor Shizu (世祖) summoned him, bestowed a banquet and a purple kasaya (方袍), and ordered him to preside over the Tianxi Jingzhong (天禧旌忠) two monasteries. Daily, he lectured on commentaries of the 'Lotus Sutra', 'Avatamsaka Sutra', 'Vimalakirti Sutra', and 'Diamond Sutra'. He was specially granted the title of 'Fo Guang Master'. When bestowing precepts upon the seven assemblies (七眾), he always made them vow never to violate them. In years of famine, he cooked porridge to feed starving people, saving tens of thousands of lives. He resided at Tianxi Monastery for more than thirty years, wearing the same robe and shoes throughout his life. He did not eat after noon and spent his nights sitting upright, reciting scriptures so diligently that he lost his eyesight. Suddenly, he dreamed of a Brahma monk welcoming him to sit on a high seat in the inner courtyard, with flowers scattering in the air, and then he showed signs of illness. On the twenty-seventh day of the second month of that year, he continued reciting scriptures without stopping. Shortly after, he bid farewell to the assembly and passed away peacefully in a seated posture. He lived to the age of eighty-eight. His body was kept in a niche for twenty-one days, and his face remained rosy and lifelike. After cremation (阇維), countless sharira (舍利) were found. A pagoda was built for him on Zhangjia Mountain, and Zhao Mengfu (趙孟頫) wrote his epitaph.
In the year Guihai (癸亥), the third year of the Zhiyuan period, an imperial order was issued to transcribe the Golden Script Sutra (金字藏經). The scholar Wu Cheng (吳澄) wrote a preface, saying: 'The Emperor transcribes the scriptures to pray for blessings for the people, a truly grand undertaking.'
Wu Cheng (吳澄), styled Youqing (幼清), was a native of Chongren (崇仁), Fuzhou (撫州). He was thoroughly versed in all the classics and devoted himself to the learning of the sages. Yuan Mingshan (元明善), who prided himself on his literary talent, upon hearing Wu Cheng explain the profound meanings of the 'Book of Poetry', 'Book of Documents', and 'Spring and Autumn Annals', exclaimed: 'Speaking with Master Wu is like exploring a deep ocean.' Dong Shixuan (董士選) said: 'Master Wu is a man of the world.' Wu Cheng once said to scholars: 'Zhu Xi (朱熹) focused mainly on learning through inquiry in his pursuit of the Dao (道). Lu Jiuyuan (陸九淵) emphasized honoring virtue. If learning through inquiry is not rooted in virtue, its shortcomings will inevitably lean towards verbal explanations. Therefore, learning should be based on virtue.' He also said: 'Those who do good will ascend to the realm of the divine after death, their highest state shining as brightly as the sun and moon. Those who do evil will sink into filth after death, their lowest fate being the same as that of sand worms.' In August, the Emperor passed away in his traveling palace.
The Zhongfeng (中峰) Chan Master, whose personal name was Mingben (明本), and styled himself as Zhongfeng, was from the Sun family of Qiantang (錢塘). He was born with extraordinary signs.
徴。為兒童時。嬉戲必為佛事。稍長聞經教。燃指臂求佛甚切。晝夜彌勵。困則以首觸柱。自儆期必得乃已。及入死關。密扣心要誦金剛經。至荷擔如來處。恍然開悟。自謂所證未極。后觀流水乃大發明。自是說法無礙。著書若干卷行於世。仁宗聞而聘之不至。制金紋伽黎衣賜之。並謚號佛日廣慧普應國師。是歲卒。壽六十一。臘三十五。化于本山天目。
斷崖禪師 諱從一。湖州德清湯氏子。幼不茹葷。姿貌巍然。師高峰參一歸何處發悟。呈偈曰。大地山湖一片雪。太陽一照便無蹤。自此不疑諸佛祖。更無南北與西東。峰印可之曰。后據孤峰絕頂揚聲大叫。在後改名了義。賜號佛慧圓明正覺普度大師云。
泰定帝
名也孫鐵水兒。顯宗之長子。裕宗之嫡孫也。初封嗣晉王。及英宗遇弒。以支庶入繼帝統。在位五年殂于上都 帝在位災異迭見。然守成法以行天下無事。稱治平焉。改元者二。泰定致和 帝曰。凡事防之於小則易。救之於大則難。明告于眾。俾知所慎。
甲子泰定元年 乙丑。
丙寅三年。禁西僧馳驛擾民。
丁卯 帝師公哥羅入寂。
戊辰至和元年七月帝崩。不立廟謚 九月文宗襲立。改天曆元年。禮公哥卜文國公為師。設廣教總管府。統攝僧眾。
【現代漢語翻譯】 現代漢語譯本 徴（Zheng）：當他還是個孩子的時候，嬉戲玩耍時也必定做與佛事相關的事情。稍微長大后，聽到經書教義，就燃指、燃臂來懇切地求佛。日夜都非常勤勉，睏倦時就用頭撞柱子，以此來警醒自己，期望必定要有所得才停止。等到進入死關（閉關苦修），秘密地探究心要，誦讀《金剛經》。當讀到『荷擔如來』之處，忽然開悟。但他自認為所證悟的境界還未達到極致。後來觀看流水，才有了更大的發明（領悟）。從此以後，說法沒有阻礙，著書若干卷流傳於世。仁宗皇帝聽說了他的事蹟，想要聘請他，但他沒有應允。仁宗皇帝於是製作了金紋袈裟賜給他，並賜予謚號『佛日廣慧普應國師』。當年圓寂，享年六十一歲，僧臘三十五年，在天目山本山圓寂。
斷崖禪師（Duanya Chanshi）：法名從一（Congyi），是湖州德清湯氏的兒子。從小就不吃葷腥，容貌莊嚴。禪師向高峰（Gaofeng）禪師參問『歸何處』而開悟。呈上偈語說：『大地山湖一片雪，太陽一照便無蹤。自此不疑諸佛祖，更無南北與西東。』高峰禪師認可了他的領悟，說：『以後就在孤峰絕頂上大聲宣揚佛法吧！』之後改名爲了義（Liaoyi），被賜予稱號『佛慧圓明正覺普度大師』。
泰定帝（Taiding Di）
名也孫鐵水兒（Yesun Temur），是顯宗（Xianzong）的長子，裕宗（Yuzong）的嫡孫。起初被封為嗣晉王。等到英宗（Yingzong）遇弒，因為是旁支的緣故而入繼帝位。在位五年，在上都（Shangdu）駕崩。泰定帝在位期間，災異接連發生。但他遵守舊有的法度來治理天下，所以天下沒有發生什麼大事，被稱為是太平時期。改了兩次年號，分別是泰定（Taiding）和致和（Zhihe）。泰定帝說：『凡事在小的時候預防就容易，等到大的時候再去補救就難了。』明白地告訴眾人，讓大家知道應該謹慎。
甲子年，泰定元年（1324年）。乙丑年。
丙寅年，泰定三年。禁止西僧（Xiseng）在驛站奔馳，擾亂百姓。
丁卯年，帝師公哥羅（Gonggeluo）圓寂。
戊辰年，致和元年七月，泰定帝駕崩。沒有設立廟號和謚號。九月，文宗（Wenzong）即位，改年號為天曆元年。以禮待公哥卜文國公（Gongge Buwen Guogong）為師。設立廣教總管府（Guangjiao Zongguanfu），統管僧眾。
【English Translation】 English version Zheng: As a child, his play always involved Buddhist activities. Growing up, upon hearing the scriptures, he burned his fingers and arms in earnest devotion to the Buddha. He was diligent day and night, and when tired, he would strike his head against a pillar to remind himself to persevere until he achieved enlightenment. Upon entering a secluded retreat, he secretly contemplated the essential teachings and recited the Vajra Sutra. When he reached the passage 'bearing the burden of the Tathagata,' he suddenly attained enlightenment. However, he felt his realization was not yet complete. Later, observing flowing water, he had a great awakening. From then on, he preached without hindrance and wrote several books that circulated in the world. Emperor Renzong, hearing of his deeds, tried to invite him, but he declined. Emperor Renzong then had a gold-embroidered kasaya made and bestowed it upon him, along with the posthumous title 'Buddhist Sun, Broad Wisdom, Universally Responding National Teacher.' He passed away that year at the age of sixty-one, with thirty-five years as a monk, at his home mountain of Tianmu.
Chan Master Duanya: His Dharma name was Congyi, and he was the son of the Tang family of Deqing, Huzhou. From a young age, he abstained from meat and had a dignified appearance. The Chan Master inquired of Chan Master Gaofeng, 'Where do I return?' and attained enlightenment. He presented a verse saying: 'The great earth, mountains, and lakes are a sheet of snow, the sun shines and all traces disappear. From this, I no longer doubt all Buddhas and Patriarchs, there is no north, south, west, or east.' Gaofeng approved of his realization, saying, 'In the future, proclaim the Dharma loudly from the solitary peak!' Later, he changed his name to Liaoyi and was bestowed the title 'Buddha Wisdom, Perfect Enlightenment, Right Awakening, Universally Saving Great Master'.
Emperor Taiding (Taiding Di)
Named Yesun Temur, he was the eldest son of Emperor Xianzong and the legitimate grandson of Emperor Yuzong. Initially, he was enfeoffed as the Prince of Si Jin. When Emperor Yingzong was assassinated, he succeeded to the throne as a collateral relative. He reigned for five years and passed away in Shangdu. During Emperor Taiding's reign, disasters occurred frequently. However, he adhered to the established laws to govern the empire, so there were no major incidents, and it was called a time of peace. He changed the era name twice: Taiding and Zhihe. Emperor Taiding said, 'It is easy to prevent things when they are small, but difficult to remedy them when they are big.' He clearly told the people to be cautious.
The year Jiazi, the first year of Taiding (1324). The year Yichou.
The year Bingyin, the third year of Taiding. He prohibited Western monks from using the postal relay system and disturbing the people.
The year Dingmao, Imperial Teacher Gonggeluo passed away.
The year Wuchen, the first year of Zhihe, Emperor Taiding passed away in July. No temple name or posthumous title was established. In September, Emperor Wenzong ascended the throne and changed the era name to the first year of Tianli. He treated Gongge Buwen Guogong with the respect due to a teacher. The Guangjiao General Administration was established to govern the monastic community.
明宗
名和世㻋。武宗長子。初封周王出鎮雲南。泰定帝崩。文宗遣使迎帝。帝正位於和寧之北。立文宗為皇太子。未幾暴崩僅半年 張養浩自幼有行義勤學業。官至中丞嘗著書三卷。一曰朝堂忠告。二曰風憲忠告。三曰牧民忠告。至是卒。贈平章。謚文忠。
文宗
名圖帖睦爾。武宗次子。明帝之弟也。初封懷王出居建康。以致和元年九月襲皇帝位。改元天曆二年。迎明宗于沙漠。明宗殂即位。
己巳天曆二年。建龍翔集慶寺于建康 建崇禧萬壽寺于蔣山 命奎章諸臣。輯經世大典 改建康為集慶路 以西僧輦真吃剌思為帝師。師至上命朝臣一品以下。咸郊迎大臣俯伏。進觴師不為動。惟國子祭酒孛木魯[羽*申]舉觴立進曰。帝師釋迦之徒。天下僧人師也。予孔子之徒。天下儒人師也。請各不為禮。帝師笑而起。舉觴卒飲。眾為之慄然。
庚午至順元年。加封孔子父叔梁紇。為啟聖王。母顏氏。啟聖夫人。顏子復聖公。曾子宗聖公。子思述聖公。孟子亞聖公。
慧光 釋融照。字慧光。受業華藏修習天臺教觀。后從淵叟湛法師。居華亭延慶。力精教乘勤修禪定。然膏繼晷旦夕無間。故學由志臻。表于叢席職躋眾祐四十餘祀。名聞京師上嘉獎賜號。師每歲元旦。率眾脩金光
【現代漢語翻譯】 現代漢語譯本
明宗
名為和世㻋（Khosila）。是武宗的長子。最初被封為周王，出鎮雲南。泰定帝去世后，文宗派遣使者迎接他。他在和寧以北即位。立文宗為皇太子。不久突然去世，在位僅半年。張養浩從小就有好的品行和勤奮的學業。官至中丞，曾經著書三卷，第一卷名為《朝堂忠告》，第二卷名為《風憲忠告》，第三卷名為《牧民忠告》。此時去世，被追贈為平章，謚號文忠。
文宗
名為圖帖睦爾（Tugh Temür）。是武宗的次子，明宗的弟弟。最初被封為懷王，居住在建康。在致和元年九月繼承皇位。改年號為天曆二年。在沙漠迎接明宗。明宗去世后即位。
己巳天曆二年，在建康建造龍翔集慶寺。在蔣山建造崇禧萬壽寺。命令奎章閣的官員們編輯《經世大典》。改建康為集慶路。任命西僧輦真吃剌思（Nianzhen Chilaosi）為帝師。帝師到達后，皇帝命令朝臣一品以下的人，全部到郊外迎接，大臣們俯伏在地。進獻酒杯時，帝師沒有動。只有國子祭酒孛木魯[羽*申]（Bomulu）舉起酒杯站著進獻說：『帝師是釋迦牟尼的弟子，是天下僧人的老師。我是孔子的弟子，是天下儒生的老師。請各自不施禮。』帝師笑著起身，喝完了酒。眾人都為之肅然。
庚午至順元年，加封孔子的父親叔梁紇（Shuliang He）為啟聖王，母親顏氏為啟聖夫人，顏回為復聖公，曾參為宗聖公，子思為述聖公，孟軻為亞聖公。
慧光
釋融照，字慧光。在華藏寺接受教育，修習天臺宗的教觀。後來跟隨淵叟湛法師，居住在華亭延慶寺。努力精進教義，勤奮修習禪定。像用油脂點燈一樣，日夜不停歇。所以學業因為志向而達到精深。在僧眾中受到推崇，擔任眾祐的職務四十多年。名聲傳到京城，皇帝嘉獎並賜予稱號。法師每年元旦，率領僧眾修習《金光明經》。
【English Translation】 English version
Emperor Mingzong
His name was Khosila. He was the eldest son of Emperor Wuzong. He was initially enfeoffed as the Prince of Zhou and stationed in Yunnan. After the death of Emperor Taiding, Emperor Wenzong sent envoys to welcome him. He ascended the throne north of Hening. He appointed Emperor Wenzong as the Crown Prince. He died suddenly not long after, having reigned for only half a year. Zhang Yanghao had good conduct and diligent studies from a young age. He served as a Vice Minister and once wrote three volumes of books: the first was called 'Loyal Admonitions to the Court,' the second was called 'Loyal Admonitions on Discipline,' and the third was called 'Loyal Admonitions on Governing the People.' He died at this time and was posthumously awarded the title of Grand Councilor and the謚號 (shi hao, posthumous name) of Wenzhong.
Emperor Wenzong
His name was Tugh Temür. He was the second son of Emperor Wuzong and the younger brother of Emperor Mingzong. He was initially enfeoffed as the Prince of Huai and resided in Jiankang. In the ninth month of the first year of the Zhihe era, he inherited the throne. He changed the era name to the second year of the Tianli era. He welcomed Emperor Mingzong in the desert. After Emperor Mingzong's death, he ascended the throne.
In the year of Jisi, the second year of the Tianli era, the Longxiang Jiqing Temple was built in Jiankang. The Chongxi Wanshou Temple was built on Jiang Mountain. The officials of the Kuizhang Pavilion were ordered to compile the 'Grand Canon for Governing the World.' Jiankang was renamed Jiqing Circuit. The Western monk Nianzhen Chilaosi was appointed as the Imperial Preceptor. When the Preceptor arrived, the emperor ordered all court officials below the first rank to greet him in the suburbs, and the ministers prostrated themselves. When offering the wine cup, the Preceptor did not move. Only Bomulu, the Chancellor of the Imperial Academy, raised the cup and presented it standing, saying: 'The Imperial Preceptor is a disciple of Shakyamuni and a teacher of all monks in the world. I am a disciple of Confucius and a teacher of all scholars in the world. Please, let us each not perform the ritual.' The Imperial Preceptor smiled and rose, drinking the wine. Everyone was in awe.
In the year of Gengwu, the first year of the Zhishun era, Shuliang He, the father of Confucius, was given the title of King Qisheng, and his mother, Yan, was given the title of Lady Qisheng. Yan Hui was given the title of Duke Fusheng, Zeng Shen was given the title of Duke Zongsheng, Zisi was given the title of Duke Shusheng, and Mencius was given the title of Duke Yasheng.
Huiguang
釋融照 (Shi Rongzhao), styled Huiguang. He received education at Huazang Temple, studying the teachings and contemplations of the Tiantai school. Later, he followed Dharma Master Yuansou Zhan and resided in Yanqing Temple in Huating. He diligently advanced in the teachings and diligently practiced meditation. Like using oil to light a lamp, he continued day and night without interruption. Therefore, his learning reached profundity because of his ambition. He was respected among the monastic community and served as a眾祐 (zhong you, protector of the community) for more than forty years. His name spread to the capital, and the emperor praised him and bestowed a title. Every New Year's Day, the master led the monks in reciting the 'Golden Light Sutra.'
明懺。祝釐聖壽。說法之外力禮懺摩。與諸眾生掃除塵翳。攝入善根。既老彌勤。得其法者三人。僧傳曰居簡。曰宗矩。曰宗權。皆法門之龍象也。
范槨。字德機。清江人。天資穎異。雖臞然清苦。若不勝衣。卓然自樹于流俗外。吳澄志以為特立獨行之士。可方東漢之君子。蓋非虛美云。
辛未至順二年。翰林學士吳澄卒。有易春秋禮記纂言。及校定皇極經世書大戴禮等書。贈臨川郡公。謚文正。
壬申至順三年。四月天寧地震。五月京師地震有聲。白虹並日出竟天。八月天鼓鳴于東北 京師隴西地震 帝崩于上都。
寧宗
名懿璘真班。明宗次子也。初封鄜王。文宗殂遺命傳位於帝。帝年七歲。在位兩月而殂。
臨壇大德 諱惠汶。姓張氏。歸德人。依耆宿釭公出家二十進具。從大德溫公受菩薩戒。嗣法壇主恩公。既而行業日隆。聞望日著。從者益眾。師齋戒既嚴。護衣惟謹。雖途行旅宿三衣一缽必與身俱。終日乾乾惟佛是念。緇素相率而求戒者。接跡於途。承一訓言莫不歡心感戴。說法數十餘年。升壇授戒四十餘會。大臣接以師敬之禮。從化者蓋以萬數。是年十一月二十二日歿。年七十有三云(佛祖通載)。
順宗
名妥歡帖睦爾。明宗長子也。文宗時被讒
【現代漢語翻譯】 現代漢語譯本 明懺（僧人名）。祝願皇帝聖壽無疆。在說法之外，還努力禮拜懺摩，為所有眾生掃除塵世的矇蔽，攝取他們進入善根。年紀越大越勤奮。得到他佛法真傳的有三人：僧傳記載有居簡（僧人名），宗矩（僧人名），宗權（僧人名），都是佛門中的龍象之才。 范槨（人名），字德機，清江人。天資聰穎，雖然清瘦而生活清苦，好像承受不住衣服的重量，卻能卓然自立於世俗之外。吳澄（人名）認為他是特立獨行之士，可以比作東漢的君子。這並非過分的讚美。 辛未至順二年，翰林學士吳澄去世。著有《易》、《春秋》、《禮記纂言》，以及校定的《皇極經世書》、《大戴禮》等書。追贈臨川郡公，謚號文正。 壬申至順三年，四月天寧發生地震。五月京師發生地震，有聲響。白色的彩虹與太陽一同出現，橫貫天空。八月天鼓在東北方鳴響。京師隴西發生地震。皇帝在上都駕崩。 寧宗 名懿璘真班（皇帝名）。明宗的次子。最初被封為鄜王。文宗臨終遺命傳位給寧宗。寧宗年僅七歲。在位兩個月就駕崩了。 臨壇大德，法諱惠汶（僧人名），姓張，歸德人。依從耆宿釭公（僧人名）出家，二十歲時受具足戒。跟隨大德溫公（僧人名）受菩薩戒。繼承了壇主恩公（僧人名）的法脈。之後修行日益精進，聲望日益顯著，跟隨他的人越來越多。惠汶法師齋戒非常嚴格，愛護袈裟非常謹慎。即使在旅途中住宿，三衣一缽也必定隨身攜帶。終日勤勉不懈，心中只有佛。僧人和俗人爭相前來求戒，絡繹不絕。凡是聽到他一句訓誡，沒有不歡喜感動，感恩戴德的。說法數十餘年，升壇授戒四十餘次。大臣們都以尊敬的禮節對待他。受他教化的人數以萬計。於該年十一月二十二日去世，享年七十三歲（出自《佛祖統紀》）。 順宗 名妥歡帖睦爾（皇帝名）。明宗的長子。文宗在位時受到讒言陷害。
【English Translation】 English version Ming Chan (monk's name). He prayed for the emperor's longevity. Besides preaching, he also diligently performed repentance rituals to remove the dust and defilements of all sentient beings and lead them to cultivate good roots. The older he got, the more diligent he became. Three people attained his Dharma: Ju Jian (monk's name), Zong Ju (monk's name), and Zong Quan (monk's name), all of whom were dragon-elephants of the Buddhist community, as recorded in the 'Biographies of Monks'. Fan Guo (person's name), styled Deji, was from Qingjiang. He was exceptionally intelligent. Although he was thin and lived a simple life, appearing as if he couldn't bear the weight of his clothes, he stood out from the common crowd. Wu Cheng (person's name) considered him a man of unique character, comparable to the gentlemen of the Eastern Han Dynasty. This is not an exaggeration. In the second year of Zhishun (Xinwei year), the Hanlin Academician Wu Cheng passed away. He authored 'Collected Explanations on the Book of Changes, Spring and Autumn Annals, and Book of Rites', and revised books such as 'Huangji Jingshi Shu' and 'Da Dai Li'. He was posthumously granted the title Duke of Linchuan and the posthumous name Wenzheng. In the third year of Zhishun (Renshen year), there was an earthquake in Tianning in April. In May, there was an earthquake with sound in the capital. A white rainbow appeared alongside the sun, stretching across the sky. In August, the sound of heavenly drums was heard in the northeast. There was an earthquake in Longxi, near the capital. The emperor passed away in Shangdu. Emperor Ningzong His name was Irinjibal (emperor's name). He was the second son of Emperor Mingzong. He was initially enfeoffed as the Prince of Fu. Emperor Wenzong, on his deathbed, decreed that the throne be passed to Emperor Ningzong. Emperor Ningzong was only seven years old. He passed away after reigning for two months. The greatly virtuous one presiding over the altar, whose Dharma name was Huiwen (monk's name), was from the Zhang family of Guide. He renounced the world under the venerable Master Gang (monk's name) and received the full precepts at the age of twenty. He received the Bodhisattva precepts from the virtuous Master Wen (monk's name). He inherited the Dharma lineage of Altar Master En (monk's name). Thereafter, his practice grew more profound, and his reputation became increasingly prominent, attracting a growing number of followers. Master Huiwen was strict in his observance of precepts and very careful in protecting his robes. Even when traveling, he always carried his three robes and alms bowl with him. He was diligent throughout the day, with only the Buddha in his thoughts. Monastics and laypeople flocked to him seeking precepts in an endless stream. All who heard a single word of his teachings were filled with joy, gratitude, and reverence. He preached the Dharma for several decades and presided over forty ordination ceremonies. High officials treated him with the respect due to a teacher. The number of those who were transformed by his teachings was in the tens of thousands. He passed away on the twenty-second day of the eleventh month of that year, at the age of seventy-three (from 'Comprehensive Records of Buddhas and Patriarchs'). Emperor Shunzong His name was Toghon Temür (emperor's name). He was the eldest son of Emperor Mingzong. He was slandered during the reign of Emperor Wenzong.
出居廣西。寧宗崩登大寶。在位三十六年。會 大明兵入京城。走于應昌府。一年崩。
癸酉元統元年六月。初八日登位。改元者三。元統(二)至元(六)至正(二十七)禮請公哥兒監臧班臧卜為帝師。
天竺法師 諱真凈。字如庵華亭。姚氏子。母朱氏夢月墮懷而娠。誕時瑞光滿室。有異僧。指謂其母曰。此兒海月法師之再來也。九歲依明靜志公學法華經。歷耳成誦。十六得度搏究諸乘。謁雲夢澤公無極度公。盡得其學。大德間住海鹽德藏。至治間遷松江超果。泰定間居下竺。辟寺前之徑高大其門。書佛國山以揭之。至順間上竺湛堂澄公舉師自代。殫心弘法。眾逾千指。上慕其道。賜以佛心弘辨之號。及金紋紫伽黎之服。師課法華寒暑不輟。是年示疾。書偈而逝。壽七十二。臘五十六。阇維舌根頂骨不壞。舍利五色。塔于本山(僧傳)。
甲戌元統二年元旦。汴梁雨血。著衣皆赤。
三月彰德雨毛如線而綠。民謠云。天雨線。民起怨。中原地。事必變 水旱交洊 七月流星如杯。色赤有光 八月京師地震。雞鳴山崩。陷為池百里。
乙亥改元至元元年。
丙子二年。宿松地震山裂 秦州山崩 黃州蝗 江浙自春至八月不雨。民大饑賑之。
丁丑至元三年四月有星。孛
【現代漢語翻譯】 現代漢語譯本： 出居廣西。寧宗（皇帝名）駕崩，登上皇位。在位三十六年。適逢大明軍隊攻入京城，逃到應昌府。一年後駕崩。
癸酉元統元年六月初八日登基。改年號三次。元統（二年），至元（六年），至正（二十七年）。禮請公哥兒監臧班臧卜為帝師。
天竺法師，法號真凈，字如庵，華亭人。姚氏之子。母親朱氏夢見月亮落入懷中而懷孕。出生時，祥瑞之光充滿房間。有奇異僧人，指著對他的母親說：『這孩子是海月法師轉世。』九歲跟隨明靜志公學習《法華經》，聽過就能背誦。十六歲剃度出家，精通各種佛法。拜訪雲夢澤公、無極度公，盡得他們的學問。大德年間住在海鹽德藏。至治年間遷居松江超果。泰定年間居住在下竺。開闢寺前的道路，加高寺門，題寫『佛國山』來標示。至順年間，上竺湛堂澄公推薦法師代替自己。竭盡心力弘揚佛法，信眾超過千人。皇上仰慕他的道行，賜予『佛心弘辨』的稱號，以及金紋紫袈裟。法師講授《法華經》寒暑不輟。這年患病，寫下偈語圓寂。享年七十二歲，僧臘五十六年。火化后，舌根和頂骨完好無損，舍利五色。建塔于本山（見《僧傳》）。
甲戌元統二年元旦，汴梁下血雨，落在衣服上都是紅色的。
三月，彰德下毛狀細雨，像線一樣而且是綠色的。民間歌謠說：『天上下綠線，百姓起怨言，中原地區，事情必有變。』水災旱災交替發生。七月，流星像杯子一樣大，顏色是紅色而且有光芒。八月，京城發生地震，雞鳴山崩塌，陷落形成方圓百里的水池。
乙亥年，改年號為至元元年。
丙子至元二年，宿松發生地震，山體開裂。秦州發生山崩。黃州發生蝗災。江浙地區從春天到八月都沒有下雨，百姓非常飢餓，朝廷賑濟災民。
丁丑至元三年四月，有彗星出現。
【English Translation】 English version: He came from Guangxi. When Emperor Ningzong (name of the emperor) died, he ascended the throne. He reigned for thirty-six years. It happened that the Ming army entered the capital, and he fled to Yingchang Prefecture. He died a year later.
On the eighth day of the sixth month of the first year of Guiyou Yuantong, he ascended the throne. He changed the reign title three times: Yuantong (two years), Zhiyuan (six years), and Zhizheng (twenty-seven years). He respectfully invited Gongge'er Jianzang Ban Zangbu to be the Imperial Preceptor.
The Indian monk, whose dharma name was Zhenjing (true purity), styled Ru'an (as a hermitage), was a native of Huating, from the Yao family. His mother, Zhu, dreamed of the moon falling into her womb and became pregnant. At birth, auspicious light filled the room. A strange monk pointed at him and said to his mother, 'This child is the reincarnation of Dharma Master Haiyue (sea moon).' At the age of nine, he followed Mingjing Zhigong to study the Lotus Sutra, memorizing it after hearing it once. At sixteen, he was ordained and became proficient in various vehicles of Buddhism. He visited Yun Mengze Gong and Wuji Du Gong, and fully acquired their knowledge. During the Dade period, he resided in Dezang in Haiyan. During the Zhizhi period, he moved to Chaoguo in Songjiang. During the Taiding period, he resided in Xiazhu. He widened the path in front of the temple, heightened the temple gate, and inscribed 'Buddhist Land Mountain' to mark it. During the Zhishun period, Abbot Zhantang Cheng of Shangzhu recommended the master to replace him. He devoted himself to propagating the Dharma, and the number of followers exceeded a thousand. The emperor admired his virtue and bestowed upon him the title 'Buddha-Mind Expounding Wisdom,' as well as a gold-embroidered purple kasaya. The master lectured on the Lotus Sutra without interruption, regardless of the weather. In that year, he fell ill and passed away after writing a verse. He lived to be seventy-two years old, with fifty-six years as a monk. After cremation, his tongue and skull remained intact, and his sarira were of five colors. A pagoda was built for him on the mountain (from Biographies of Eminent Monks).
On the first day of the first month of the second year of Jiaxu Yuantong, it rained blood in Bianliang, and the clothes were stained red.
In the third month, it rained hair-like rain in Zhangde, like threads and green in color. A folk song said, 'When it rains green threads, the people will complain, in the Central Plains, things will surely change.' Floods and droughts occurred alternately. In the seventh month, a shooting star was as large as a cup, red in color and luminous. In the eighth month, an earthquake occurred in the capital, and Chicken Cry Mountain collapsed, forming a pool of water a hundred li in circumference.
In the year of Yihai, the reign title was changed to the first year of Zhiyuan.
In the second year of Bingzi Zhiyuan, an earthquake occurred in Susong, and the mountains split. A landslide occurred in Qinzhou. Locusts plagued Huangzhou. There was no rain in Jiangsu and Zhejiang from spring to August, and the people were very hungry. The court provided disaster relief.
In the fourth month of the third year of Dingchou Zhiyuan, a comet appeared.
于王良。至七月沒于貫索 星名訂議房星主馬。又名天駟。王良善識馬故名之 五月民間訛言。朝廷采童男童女。一時嫁娶殆盡 彗星見於東北 七月武涉縣有蝗。尹張寬仰天祝曰。寧殺尹毋傷百姓。黑鷹啄蝗。盡命刊金履祥所著論孟考證行之。門人許謙序之。
許謙 字益之。東陽人。學于金履祥。告之曰。吾儒之學理一而分殊。理不患其不一。所難者分殊耳。謙由是致其辨于分之殊。而要其歸於理之一。又曰。聖人之道中而已矣。謙由是事事求夫中者而用之。自謂吾非有大過人。惟為學之功無間斷耳。其教以五性人倫為本。以開明心術變化氣質為先。以為已為立心之要。以分辨義利為處事之制。嘗曰。已或有知使人亦知之。豈不快哉。是年卒。年六十八。門人號之白雲先生。所著有四書叢說詩名物鈔讀書傳觀史等書。后謚曰文懿。
同時休寧陳櫟婺源胡一桂。皆以講明道學重於時。
太白 上公大將軍之象。出東當伏東。出西當伏西。過午為經天。謂晝見於上也。太白少陰之星以己未為界。經天為不臣兵起也。
戊寅至元四年正月。以地震赦天下 四月雨雹如拳。環玦獅象等形 信州山震 邵武雨水深二丈 鞏昌山崩壓死人民。
己卯至元五年夏四月。加封孝女曹娥。為慧感靈孝
【現代漢語翻譯】 現代漢語譯本： 于王良（星官名）。七月沒于貫索（星官名，主掌刑獄）。星名訂議房星（星官名，東方蒼龍七宿第四宿）主馬，又名天駟（星官名，意為天上的駟馬）。王良善於識別馬，因此得名。 五月，民間謠言四起，說朝廷要選采童男童女。一時之間，人們紛紛嫁娶，以避免被選中。 彗星出現在東北方。 七月，武涉縣發生蝗災。縣尹張寬仰天祝禱說：『寧願殺了我這個縣尹，也不要傷害百姓。』隨後有黑鷹啄食蝗蟲，蝗災得以平息。將金履祥所著的《論孟考證》刊行，並推行之。門人許謙為之作序。
許謙（字益之，東陽人）師從金履祥。金履祥告誡他說：『我們儒家的學問，道理只有一個，而表現形式卻各有不同。道理不擔心它不統一，難的是如何區分不同的表現形式。』許謙因此致力於辨別各種表現形式的差異，並最終使其迴歸于統一的道理。金履祥又說：『聖人之道，在於中正而已。』許謙因此事事追求中正，並將其應用於實踐。他自認為自己沒有過人的天賦，只是在學習上從不間斷而已。他的教育以五性人倫為根本，以開明心智、變化氣質為先。他認為『為己』是立身之要，以分辨義利作為處事的準則。他曾說：『自己如果有所知，也使別人知道，豈不快樂？』這年去世，享年六十八歲。門人尊稱他為白雲先生。著有《四書叢說》、《詩名物鈔》、《讀書傳觀史》等書。后謚號為文懿。
同時，休寧的陳櫟、婺源的胡一桂，都以講明道學而聞名於世。
太白（金星），是上公大將軍的象徵。出現在東方，應當伏藏於東方；出現在西方，應當伏藏於西方。如果中午出現在天空，則稱為『經天』，意味著白天也能看到它。太白是少陰之星，以己未年為界。『經天』是不臣之象，預示著戰爭的發生。
戊寅至元四年正月，因地震而大赦天下。四月，降下冰雹，形狀如拳頭，還有環、玦、獅子、大象等形狀。信州發生地震。邵武降雨，水深達二丈。鞏昌發生山崩，壓死人民。
己卯至元五年夏四月，加封孝女曹娥為慧感靈孝。
【English Translation】 English version: Yu Wangliang (a star official name). In the seventh month, it disappeared into Guansuo (a star official name, in charge of prisons). The star name Dingyi refers to Fang Star (a star official name, the fourth of the seven mansions of the Eastern Azure Dragon), which governs horses, also known as Tiansi (a star official name, meaning celestial four-horse team). Wangliang was skilled at recognizing horses, hence the name. In May, rumors spread among the people that the court was selecting young boys and girls. For a time, people rushed to marry to avoid being selected. A comet appeared in the northeast. In July, a locust plague occurred in Wushe County. The magistrate Zhang Kuan prayed to the sky, saying, 'Rather kill me, the magistrate, than harm the people.' Subsequently, black eagles pecked at the locusts, and the plague was quelled. The 'Annotations and Evidences of the Analects and Mencius' written by Jin Luxiang was published and implemented. His disciple Xu Qian wrote a preface for it.
Xu Qian (Zi Yizhi, from Dongyang) studied under Jin Luxiang. Jin Luxiang advised him, 'Our Confucian learning, the principle is one, but the manifestations are different. The principle is not worried about being non-unified, what is difficult is distinguishing the different manifestations.' Xu Qian therefore devoted himself to distinguishing the differences in various manifestations and ultimately returning them to the unified principle. Jin Luxiang also said, 'The way of the sage lies in being centered and upright.' Xu Qian therefore pursued centeredness in everything and applied it to practice. He considered himself to have no extraordinary talent, only that his learning was uninterrupted. His teaching took the five natures and human relations as its foundation, and enlightening the mind and transforming temperament as its priority. He considered 'cultivating oneself' as the key to establishing oneself, and distinguishing righteousness from profit as the principle for dealing with affairs. He once said, 'If one knows something, and also makes others know it, wouldn't that be joyful?' He passed away this year at the age of sixty-eight. His disciples honored him as Mr. Baiyun (White Cloud). He authored books such as 'Collected Sayings on the Four Books', 'Notes on Names and Objects in Poetry', and 'Historical Records Read and Passed Down'. He was posthumously given the title Wenyu.
At the same time, Chen Li of Xiuning and Hu Yigui of Wuyuan were both renowned for explaining and elucidating the study of the Way.
Taibai (Venus), is a symbol of the Grand Duke and Great General. If it appears in the east, it should be hidden in the east; if it appears in the west, it should be hidden in the west. If it appears in the sky at noon, it is called 'Jing Tian', meaning it can be seen in the daytime. Taibai is a star of lesser Yin, with the year Jiwei as the boundary. 'Jing Tian' is a sign of insubordination, foreshadowing the outbreak of war.
In the first month of the fourth year of Zhiyuan (corresponding to the year of Wuyin), a general amnesty was granted due to an earthquake. In April, hailstones fell, shaped like fists, as well as rings, jue (a type of jade ornament), lions, and elephants. An earthquake occurred in Xinzhou. In Shaowu, rainfall reached a depth of two zhang (approximately 20 feet). A landslide occurred in Gongchang, killing people.
In the fourth month of the fifth year of Zhiyuan (corresponding to the year of Jimao), the filial daughter Cao E was additionally honored as Huigan Lingxiao (Wise, Sensitive, Numinous, and Filial).
昭順純懿夫人 六月汀州水高三丈餘。沒廬壞田 太白屢經天。
宗周法師 諱子文。字宗周。四明人。得法于北溪聞公。出主寶云寺。教觀淹博律規甚嚴。尋常對人則訥。升座講演則滔滔。如建瓴之水。莫之御也。臨終時講十六觀經。罷即欲就座別眾入滅。有啟曰。和尚後事未曾分付。奈何遽爾告寂耶。師曰。僧家要行便行。莫做俗漢伎倆為兒女計而有後事。眾𢢽益切。於是下座。復歸方丈一一條書之。即合掌稱西方四聖號。迴向發願畢遂寂。阇維舍利無數(僧傳)。
庚辰至元六年處士吳萊論作文如用兵。有正有奇。正者法度。如部伍分明是也。奇者不為法度所縛。千變萬化元不曾亂。
天如禪師 諱惟則。號天如。得法于中峰國師。住姑蘇師子林。有楞嚴會解禪宗語錄凈土或問十法界圖說等書。行世。
元粹法師 苕溪人。有圓覺經集註等書。行於世。
休耕法師 諱逸。雲門三高之一。有詩文集。
辛巳至正元年。帝閱宋徽宗畫稱善。學士𡿚𡿚進曰。徽宗多能惟一事不能。其身辱國破。皆由不能為君所致。人主貴能為君。
元叟禪師 諱行端。號元叟。族臨海何氏出家化城院。參徑山藏叟得旨。大德庚子出世湖之資福。名聞京師。特旨賜慧文正辨之號。平章張閭
公。舉中天竺遷居靈隱。有旨設水陸齋于金山。命師說法峻事入覲。奏對稱旨。加佛日普照之號。南歸退處西庵。至治壬戌眾請補處徑山。璽書金斕三被人以為榮。師宴如也。先是宋度宗設醮秦章天庭遇上帝。為定徑山四十八代住持事。四十四代虎巖。謂住持豈茍然哉。皆預定之天庭。師聞頗心非之。及師適當其次云。
愚庵禪師 諱超智。字以中。族姑蘇。得法于元叟端公。歷住于隆教普慈二剎。帝賜以明辨正宗廣慧禪師之號。已而升凈慈遂主徑山。四據高座敷敡佛法。以聳人天龍鬼之聽。緇素相從如雲歸岫。弟子集其四會語錄。宋文憲序之。極其讚頌起人之敬信也。
梅屋禪師 諱念常。世居華亭。黃姓。母楊氏禱觀音大士夢龐眉老僧托宿而娠。生時神光照室異香襲人。出家平江圓明院。博究群書參晦機熙公。有省禮五臺。歷燕京帝師尊寵。預金書藏經之列。乃集佛祖通載二十二卷。備歷代法門事蹟。住持祥符僧中斑馬。
用明禪師。諱𧨝。四明人。有文集行世 斷江禪師。諱恩。雲門三高之一。
壬午至正二年大同人相食 地震如雷 惠州羅浮山崩。
癸未三年詔。修遼金宋三史。脫脫都總裁 學士揭傒斯字曼碩豐城人。脫脫問政治何先。曰儲材為先。養之於譽望未隆之時。用
{ "translations": [ "現代漢語譯本：\n公（指某位大師）。從天竺遷居到靈隱寺。皇帝下旨在金山寺設立水陸齋，命大師說法，事情完畢后入朝覲見。奏對深合皇帝心意，加封『佛日普照』的稱號。南歸后隱退在西庵。至治壬戌年，眾人請他主持徑山寺。皇帝用金字書寫的詔書，並用金線裝飾，三次送來，人們認為這是極大的榮耀，但大師卻安之若素。此前，宋度宗在秦章天庭設醮時，上帝已經預定了徑山寺第四十八代住持的人選。第四十四代住持虎巖曾說，『住持之位豈能隨便擔任呢？都是天庭預先安排好的。』大師聽了頗不以為然。等到大師自己恰好應驗了這個次序，才相信確有此事。\n\n愚庵禪師，法名超智，字以中，是蘇州人。從元叟端公處得法。先後住持隆教寺和普慈寺。皇帝賜予『明辨正宗廣慧禪師』的稱號。之後升座凈慈寺，最終主持徑山寺。四次登上高座宣講佛法，以震懾人天龍鬼的聽聞。僧俗之人紛紛前來，如同雲彩歸向山谷。弟子們收集了他的四會語錄，宋文憲為之作序，極盡讚頌，以引發人們的敬信。\n\n梅屋禪師，法名念常，世代居住在華亭，姓黃。他的母親楊氏向觀音大士祈禱，夢見一位長著龐眉的老僧前來托宿，於是懷孕。出生時，神光照亮房間，異香瀰漫。在平江圓明院出家。廣泛研究各種書籍，參拜晦機熙公，有所領悟后禮拜五臺山。歷經燕京帝師的尊崇和寵愛，參與金字藏經的編纂。於是收集了《佛祖統紀》二十二卷，詳細記載了歷代法門的事蹟。住持祥符寺，在僧人中出類拔萃。\n\n用明禪師，法名𧨝，是四明人。有文集流傳於世。斷江禪師，法名恩，是雲門三高之一。\n\n壬午至正二年，大同發生人相食的慘劇，地震如雷，惠州羅浮山崩塌。\n\n癸未三年，皇帝下詔編修遼、金、宋三史，脫脫擔任總負責人。學士揭傒斯，字曼碩，是豐城人。脫脫問他政治上什麼最重要，他回答說：『儲備人才最重要，要在他們聲望還未達到頂峰時就培養他們，』」 ], "english_translations": [ "English version:\nMaster Gong (referring to a certain master). Moved from Tianzhu (ancient India) to Lingyin Temple. The emperor ordered a Water and Land Dharma Assembly to be held at Jinshan Temple, and commanded the master to preach the Dharma. After the event, he was summoned to the court for an audience. His responses pleased the emperor, who bestowed upon him the title 'Buddha's Sun Universally Illuminating'. After returning south, he retired to the Western Hermitage. In the year Renxu of the Zhizhi era, the masses requested him to take charge of Jingshan Temple. The emperor's edict, written in gold and adorned with golden threads, was delivered three times, which people considered a great honor, but the master remained indifferent. Previously, when Emperor Duzong of the Song Dynasty held a ritual at the Qin Zhang Heavenly Court, the Supreme Deity had already predetermined the 48th abbot of Jingshan Temple. The 44th abbot, Huyan (Tiger Cliff), had said, 'How can the position of abbot be taken lightly? All are predetermined by the Heavenly Court.' The master had been quite skeptical upon hearing this. But when the master himself happened to fulfill this sequence, he then believed it to be true.\n\nChan Master Yu'an (Foolish Hermitage), Dharma name Chaozhi (Surpassing Wisdom), style name Yizhong (Using the Middle), was from Suzhou. He received the Dharma from Yuan Sou Duan Gong. He successively resided at Longjiao Temple and Puci Temple. The emperor bestowed upon him the title 'Zen Master of Discriminating the Correct Lineage and Broad Wisdom'. Later, he ascended to Jingci Temple and eventually presided over Jingshan Temple. He ascended the high seat four times to expound the Buddha Dharma, to awe the hearing of humans, devas, dragons, and ghosts. Monastics and laypeople flocked to him like clouds returning to the mountains. His disciples collected his 'Four Assemblies' Discourses', which Song Wenxian prefaced, praising him to the utmost to inspire people's reverence and faith.\n\nChan Master Meiwu (Plum House), Dharma name Nianchang (Remembering Constancy), was from Huating, with the surname Huang. His mother, Yang, prayed to Avalokiteśvara Bodhisattva and dreamed of an old monk with bushy eyebrows seeking lodging, and thus she became pregnant. At birth, divine light illuminated the room and a strange fragrance permeated the air. He renounced the world at Yuanming Temple in Pingjiang. He extensively studied various books and visited Huiji Xi Gong, and after some realization, he paid homage to Mount Wutai. He experienced the honor and favor of being an imperial preceptor in Yanjing (present-day Beijing) and participated in the compilation of the Golden Script Canon. Thereupon, he collected the 'Comprehensive Record of Buddhas and Patriarchs' in twenty-two volumes, detailing the events of the Dharma gates throughout the ages. He presided over Xiangfu Temple, standing out among the monks.\n\nChan Master Yongming (Using Brightness), Dharma name 𧨝, was from Siming. His collected works are circulated in the world. Chan Master Duanjiang (Broken River), Dharma name En (Grace), was one of the three eminent figures of Yunmen.\n\nIn the year Renwu of the Zhizheng era (1342), cannibalism occurred in Datong, earthquakes were like thunder, and Mount Luofu in Huizhou collapsed.\n\nIn the year Guiwei (1343), the emperor issued an edict to compile the histories of the Liao, Jin, and Song dynasties, with Tuotuo (a historical figure) as the chief editor. The scholar Jie Xisi (a historical figure), style name Manshuo, was from Fengcheng. Tuotuo asked him what was most important in politics, and he replied, 'Reserving talents is most important, and they should be cultivated before their reputation reaches its peak,'" ] }
之於周密庶務之後可也。卒封郡公。謚文安。
湛堂法師 諱性澄。字湛堂。號越溪。會稽孫氏子。母姜氏夢日輪而生。從石門祩律師祝髮受具。深通止持作犯之義。依佛鑒铦公習天臺教觀。謁雲夢澤公深加器重。奏復天臺國清講額。游高麗求天臺遺書。吳越大旱。師率眾說法。禱雨格應歲饑民死無以斂。乃掩其遺骸作水陸大會普度之。至治間馳召入京。問道于明仁殿。被旨居青塔寺。校正大藏特賜金斕衣。賜號佛海大師。后歸天竺之云外齋。還越之佛果篤志凈土。修一心三觀者七晝夜。屢感瑞應。一日師揖眾曰。今日則有。明日恐無。光陰其可把玩乎。次日黎明端坐而逝。壽七十八。臘六十四。留龕七日顏貌如生。所著有金剛集註心經消災經注彌陀經句解仁王經如意輪咒經科等。並行於世(僧傳)。
甲申至正四年。諸山主僧請復僧司且曰。為郡縣所苦如坐地獄。脫脫曰。若復僧司何異地獄中復置地獄耶。不許。
笑隱法師 諱欣。號謚廣智全悟大禪師。文宗以潛龍之舊。建龍翔大集慶寺。召師住持。授以大中大夫。以主寺事。奉敕校正德輝重編之百丈清規。是年五月二十四日示寂。八月葬城南撥雲山康僧會塔之鄰。行業道跡。具如虞文靖學古錄。及黃文憲宋文憲二公碑銘所記。得法弟子宗泐。
【現代漢語翻譯】 現代漢語譯本： 關於周密的各項事務之後才可以。最終被封為郡公，謚號文安。
湛堂法師（Zhantang Fashi，法師名號）名性澄，字湛堂，號越溪。是會稽孫氏的子弟。他的母親姜氏夢見太陽而生下他。他跟隨石門祩律師（Shimen Zhu lǜshī）剃度並受具足戒，深入通曉止持作犯的意義。他依靠佛鑒铦公（Fojian Xian gong）學習天臺教觀。拜見雲夢澤公（Yunmeng Ze gong），受到深深的器重。他上奏恢復天臺國清寺的講經名額。他遊歷高麗，尋求天臺宗的遺書。吳越地區大旱，法師率領眾人說法，祈雨得到應驗。遇到饑荒，百姓死亡無力安葬，於是掩埋他們的遺骸，舉辦水陸法會普遍超度他們。至治年間，被朝廷召入京城，在明仁殿問道。被皇帝下旨居住在青塔寺，校正大藏經，特別賜予金斕袈裟，賜號佛海大師。後來回到天竺寺的云外齋。返回越地佛果寺，專心致志于凈土法門，修習一心三觀長達七晝夜，多次感應到祥瑞。一天，法師向眾人作揖說：『今天還有，明天恐怕就沒有了。光陰怎麼可以玩忽呢？』第二天黎明，端坐而逝，享年七十八歲，僧臘六十四年。遺體在龕中停放七日，容貌如生。他所著有的《金剛集註》、《心經消災經注》、《彌陀經句解》、《仁王經》、《如意輪咒經科》等，都在世間流傳（見於《僧傳》）。
甲申至正四年，各山寺的主持僧人請求恢復僧司，並且說：『被郡縣所困擾，如同身處地獄。』脫脫（Tuotuo，人名）說：『如果恢復僧司，那豈不是在地獄中又設定一個地獄嗎？』沒有允許。
笑隱法師（Xiaoyin Fashi，法師名號）名欣，謚號廣智全悟大禪師。文宗因為潛龍時的舊誼，建造龍翔大集慶寺，召請法師擔任住持，授予大中大夫的官職，主管寺院事務。奉皇帝的命令校正德輝重編的《百丈清規》。這年五月二十四日圓寂，八月安葬在城南撥雲山康僧會塔（Kangseng Hui ta）的旁邊。他的行業道跡，詳細記載在虞文靖（Yu Wenjing）的《學古錄》以及黃文憲（Huang Wenxian）、宋文憲（Song Wenxian）二位公的碑銘中。得法弟子是宗泐（Zong Le）。
【English Translation】 English version: This could only be done after meticulous handling of all affairs. He was eventually granted the title of Duke of the Commandery, with the posthumous title of Wen'an.
The Dharma Master Zhantang (Zhantang Fashi, Dharma Master's title), whose name was Xingcheng, style name Zhantang, and sobriquet Yuexi, was a descendant of the Sun family of Kuaiji. His mother, Lady Jiang, conceived him in a dream of a sun disc. He was tonsured and received the full precepts under the guidance of Vinaya Master Zhu of Shimen, deeply understanding the meaning of cessation and upholding, acting and transgressing. He relied on Master Xian of Fojian to study the Tiantai teachings and contemplation. He visited Duke Ze of Yunmeng, who deeply valued him. He petitioned to restore the lecture quota of Guoqing Temple of Tiantai. He traveled to Goryeo to seek lost texts of the Tiantai school. During a great drought in the Wu-Yue region, the Master led the assembly in expounding the Dharma, and the prayers for rain were answered. In a year of famine, the people died without means for burial, so he buried their remains and held a Water and Land Dharma Assembly to universally deliver them. During the Zhizhi era, he was summoned to the capital and questioned in the Mingren Hall. He was ordered to reside in Qingta Temple, collate the Great Treasury of Scriptures, and was specially granted a golden kasaya, with the title of Great Master Fohai. Later, he returned to the Yunwai Retreat of Tianzhu Temple. Returning to the Buddha Fruit Temple in Yue, he devoted himself to the Pure Land practice, cultivating the One Mind Three Contemplations for seven days and nights, repeatedly experiencing auspicious signs. One day, the Master bowed to the assembly and said, 'Today there is, tomorrow I fear there will not be. How can time be trifled with?' The next day at dawn, he passed away in a seated posture, at the age of seventy-eight, with sixty-four years as a monk. His body remained in the reliquary for seven days, his countenance as if alive. His writings include the 'Diamond Sutra Collected Commentary', 'Heart Sutra Dispelling Disaster Sutra Commentary', 'Amitabha Sutra Sentence Explanation', 'Benevolent King Sutra', 'Wish-Fulfilling Wheel Dharani Sutra Sections', etc., which are circulated in the world (from 'Biographies of Monks').
In the fourth year of Zhizheng during the Jia Shen year, the abbots of various mountains and monasteries requested the restoration of the Sangha Office, saying, 'We are troubled by the prefectures and counties as if sitting in hell.' Tuotuo (Tuotuo, a personal name) said, 'If we restore the Sangha Office, wouldn't that be like placing another hell within hell?' It was not permitted.
The Dharma Master Xiaoyin (Xiaoyin Fashi, Dharma Master's title), whose name was Xin, was posthumously honored as the Great Zen Master Guangzhi Quanwu. Emperor Wenzong, because of their old friendship from when he was a hidden dragon, built the Longxiang Dajiqing Temple and summoned the Master to be the abbot, granting him the title of Grand Master of the Center, to manage the affairs of the temple. He was ordered to collate the 'Rules of Purity of Baizhang' re-edited by Dehui. He passed away on the twenty-fourth day of the fifth month of that year and was buried in the eighth month next to the stupa of Kangseng Hui (Kangseng Hui ta) on Boyun Mountain south of the city. His virtuous conduct and path of practice are recorded in detail in Yu Wenjing's (Yu Wenjing) 'Xuegu Lu' and in the epitaphs of Duke Huang Wenxian (Huang Wenxian) and Duke Song Wenxian (Song Wenxian). His Dharma heir was Zong Le (Zong Le).
字季潭。洪武中住持天界。聲光顯著云。時加徴士官。太優云隱士無求于朝廷。朝廷有求于隱士。名爵何吝。
乙酉至正五年。承旨𡿚𡿚遇事英發掀髯論辨。每遇天變民災。必勸帝。側身修行。庶天意可回。善書。卒后片紙之存人爭寶之。宋金遼三史成。帝曰。史既完成的書。前人善者朕當取以為法。惡者取以為戒。豈止為君者為臣者。亦當知之以前代善惡為勉。
丙戌至正六年。山東地震七日 邵武地震有聲如鼓 河決 李綗請祀郊廟。近正人遠佞邪。以崇陽抑陰雲。
丁亥至正七年元旦。日食大寒而風朝官仆地 東平地震 山東地震壞城郭。有聲如雷 河水搖動。
竺源法師 諱水盛。字竺源。自號無住翁。樂平人。姓范。母徐。生時祥光照室。依羅山常公受度。謁月庭忠公。見孤舟濟師自信法決可證。因發誓云。吾此生不能作佛。當入無間獄也。由是力參發悟者幾回。濟公記之云。爾後當大弘吾宗也。天曆間聘師。主西湖妙果寺。一時公卿與師為方外交甚篤。是歲四月二十四日書偈而逝。壽七十三。師囑學徒嘗云。要當洞明諸佛心宗。行解相應云。
李孝光。溫州人。少博學篤志。為文一取法秦漢古文。不拘於世尚 朱公遷。字克升。勤于著述。有書傳疏義四書約說四書通旨。行世
【現代漢語翻譯】 現代漢語譯本 字季潭（字，古代男子成年後的別稱）。洪武年間，他擔任天界寺的住持，聲望和影響非常顯著。當時朝廷想授予他官職，但他認為隱士不應該向朝廷有所求，而是朝廷應該向隱士有所求，認為名譽和爵位沒有什麼值得吝惜的。
乙酉至正五年。他接受皇帝的旨意，處理事務時英明果斷，慷慨激昂地發表見解。每當遇到天災人禍，他必定勸諫皇帝要反躬自省，修身養性，或許這樣可以挽回天意。他擅長書法，去世后，哪怕只是一張紙，人們都爭相珍藏。宋、金、遼三史編成后，皇帝說：『史書既然已經編成，前人的優點，朕應當學習並作為榜樣；前人的缺點，朕應當引以為戒。不僅僅是君王，臣子也應當瞭解，以前代的善惡作為勉勵。』
丙戌至正六年。山東發生地震，持續了七天。邵武也發生地震，聲音像鼓聲一樣。黃河決堤。李綗請求祭祀天地宗廟，親近正直的人，疏遠奸佞的人，以此來崇尚陽氣，抑制陰氣。
丁亥至正七年元旦。發生日食，天氣非常寒冷，颳著大風，朝廷官員被吹倒在地。東平發生地震。山東發生地震，摧毀了城墻，聲音像雷聲一樣。河水搖動。
竺源法師（對僧人的尊稱），法名水盛，字竺源，自號無住翁。是樂平人，姓范，母親姓徐。出生時，祥瑞的光芒照亮了整個房間。他跟隨羅山常公出家。拜訪月庭忠公時，看到孤舟濟師，自信可以通過佛法證悟。因此發誓說：『我此生如果不能成佛，就墮入無間地獄。』因此努力參禪，開悟了好幾次。濟公記住這件事，說：『你以後一定會大大弘揚我的宗派。』天曆年間，他被聘請主持西湖妙果寺。當時，很多朝廷官員都和他有很深的交往。這年四月二十四日，他寫下偈語後去世，享年七十三歲。他曾經告誡弟子說：『一定要徹底明白諸佛的心宗，做到修行和理解相一致。』
李孝光，溫州人。年輕時博學有志向。寫文章只學習秦漢時期的古文，不拘泥於世俗的潮流。朱公遷，字克升，勤奮于著書立說，有《書傳疏義》、《四書約說》、《四書通旨》等著作流傳於世。
【English Translation】 English version Zi Jitan (字, style name, a courtesy name used in addition to a person's given name after reaching adulthood). During the Hongwu era, he served as the abbot of Tianjie Temple, where his reputation and influence were remarkable. At that time, the court wanted to offer him an official position, but he believed that hermits should not seek anything from the court; rather, the court should seek from hermits, considering fame and rank as nothing to be stingy about.
In the fifth year of Zhi Zheng during the Yiyou year, he received the emperor's decree and handled affairs with brilliance and decisiveness, expressing his views with fervor. Whenever natural disasters or calamities occurred, he would invariably advise the emperor to reflect on himself and cultivate his character, hoping to reverse the will of Heaven. He excelled in calligraphy, and after his death, even a single piece of paper was eagerly treasured. After the completion of the histories of the Song, Jin, and Liao dynasties, the emperor said, 'Now that the histories have been compiled, the virtues of those who came before us should be learned and emulated; their faults should be taken as a warning. Not only should rulers be aware of this, but ministers should also understand and be encouraged by the good and bad deeds of previous generations.'
In the sixth year of Zhi Zheng during the Bingxu year, Shandong experienced an earthquake that lasted for seven days. Shao Wu also experienced an earthquake with a sound like drums. The Yellow River breached its banks. Li Jiong requested sacrifices to be made to Heaven, Earth, and ancestral temples, to be close to upright people and distant from treacherous ones, in order to promote Yang energy and suppress Yin energy.
On the first day of the seventh year of Zhi Zheng during the Dinghai year, there was a solar eclipse, and the weather was extremely cold with strong winds, causing court officials to fall to the ground. Dongping experienced an earthquake. Shandong experienced an earthquake that destroyed city walls, with a sound like thunder. The river water shook.
Dhyana Master Zhuyuan (竺源法師, a respectful title for monks), whose Dharma name was Shuisheng, style name Zhuyuan, and self-proclaimed Wuzhu Weng (Old Man of No Abode), was from Leping, with the surname Fan and mother surnamed Xu. At the time of his birth, auspicious light illuminated the entire room. He became a monk under Chang Gong of Luoshan. When he visited Zhong Gong of Yueting, he saw the solitary boat crossing the river and was confident that he could attain enlightenment through the Dharma. Therefore, he vowed, 'If I cannot become a Buddha in this life, may I fall into the Avici Hell.' Consequently, he diligently practiced meditation and attained enlightenment several times. Ji Gong remembered this and said, 'You will greatly promote our sect in the future.' During the Tianli era, he was invited to preside over Miaoguo Temple in West Lake. At that time, many court officials had close relationships with him. On the twenty-fourth day of the fourth month of that year, he wrote a verse and passed away at the age of seventy-three. He once admonished his disciples, saying, 'You must thoroughly understand the mind-essence of all Buddhas and ensure that practice and understanding are consistent.'
Li Xiaoguang was from Wenzhou. In his youth, he was learned and ambitious. His writings only emulated the ancient prose of the Qin and Han dynasties, not adhering to worldly trends. Zhu Gongqian, style name Kesheng, was diligent in writing and authored works such as 'Commentary on the Book of Documents,' 'Concise Explanation of the Four Books,' and 'Comprehensive Meaning of the Four Books,' which were circulated in the world.
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戊子至正八年。楊載。字仲弘。杭州人。文章一以氣為主。自成一家言。而於詩尤有法。取材於楚漢。而音節以唐人為宗 學士虞集。字伯生。父汲文清而淳。母楊氏亦通經學。弟槃。字仲常。進士皆得之家庭。槃曰陶庵。集曰邵庵。嘗言。試藝之文推其高者。取之不必先有主意。若主意先定則求賢之心狹而差。自此始矣 是年十一月。臺州方國珍作亂。聚眾海上。授珍以官。不赴。勢益猖獗。
方國珍 黃巖人。亦名谷珍。兄弟四人。先因設酒詭殺其田主。事露拒殺捕者。官親往亦殺之。兄弟遂亡命于海者十餘年。乃掠漳州賊船寇漳州。維時文恬武嬉人寇即陷。自太不華墮計而死。勢日猖獗。竊據溫臺明十二郡。十有八年。太祖龍興潛逃于海。既而內附。
己丑至正九年夏四月。棗陽民張氏婦生男。甫週歲暴長四尺許。容貌異常。皤腹擁腫見人嬉笑。如俗所畫布袋和尚云 李好文。為諭德集端本堂經史要義大寶錄大寶龜鑑以進 他日皇子坐清寧殿。分佈長席列坐高麗西番僧曰。李好文先生。教我儒書多年。尚不曉其意。今聽佛法一夜即曉。由是愈崇尚佛學 天龍主僧大道。諱善平。構叢桂樓以居。受業于慶庵。問道于中峰云。
庚寅至正十年。棣州隕石 奉化山裂 六月有星大如月。
【現代漢語翻譯】 現代漢語譯本：
戊子至正八年（1348年）。楊載（Yang Zai），字仲弘，杭州人。文章以氣勢為主，自成一家之言，尤其在詩歌方面很有法度。取材於楚漢歷史，而音節以唐朝人為宗師。學士虞集（Yu Ji），字伯生，父親虞汲（Yu Ji）為人清廉而淳樸，母親楊氏也通曉經學。弟弟虞槃（Yu Pan），字仲常，進士及第，都得益於家庭教育。虞槃自號陶庵，虞集自號邵庵。曾說，科舉考試的文章，推舉其中高明的，選取它不必事先有主意。如果主意先定，那麼求賢的心就會狹隘而有偏差，就從這裡開始了。是年十一月，臺州方國珍（Fang Guozhen）作亂，聚集民眾在海上。朝廷授予方國珍官職，他不接受，勢力更加猖獗。 方國珍（Fang Guozhen），黃巖人，也叫谷珍。兄弟四人，先前因為設酒宴詭計殺害了他的田主。事情敗露后，拒絕抓捕他的人，官府親自前往也被他殺了。兄弟們於是逃亡到海上十多年。於是掠奪漳州賊船，侵擾漳州。當時文官安逸，武官嬉戲，敵人一來就陷落。自從太不華（Tai Buhua）中計而死，勢力日益猖獗，竊據溫州、臺州、明州等十二個郡，共十八年。太祖（Taizu）龍興時潛逃于海，不久歸附。 己丑至正九年（1349年）夏四月，棗陽民張氏的妻子生了個男孩，剛滿週歲就暴長到四尺多，容貌異常，大肚子，臃腫，看見人就嬉笑，像世俗所畫的布袋和尚一樣。李好文（Li Haowen）擔任諭德，彙集《端本堂經史要義》、《大寶錄》、《大寶龜鑑》進獻給皇帝。後來皇子在清寧殿，分佈長長的席位，讓高麗、西番的僧人列坐。皇子說：『李好文先生教我儒家書籍多年，我還不明白其中的意思。現在聽佛法一夜就明白了。』因此更加崇尚佛學。天龍寺的住持僧人大道（Dadao），法名善平，建造叢桂樓居住，在慶庵處接受佛法，在中峰處問道。 庚寅至正十年（1350年），棣州隕落隕石，奉化山崩裂，六月有星星大如月亮。
【English Translation】 English version:
In the year Wuzi, the eighth year of the Zhizheng era (1348). Yang Zai, courtesy name Zhonghong, was from Hangzhou. His writing focused on momentum, forming his own unique style, especially in poetry, where he had a distinct method. He drew material from the Chu-Han period, while his rhythm and meter followed the Tang dynasty masters. The scholar Yu Ji, courtesy name Bosheng, his father Yu Ji was upright and honest, and his mother, Lady Yang, was also versed in the classics. His younger brother, Yu Pan, courtesy name Zhongchang, passed the imperial examination, all thanks to their family education. Yu Pan styled himself Tao'an, and Yu Ji styled himself Shao'an. He once said that when recommending articles for the imperial examination, one should choose the best without preconceived notions. If one's mind is already made up, then the desire to seek talent will be narrow and biased, and it starts from there. In November of this year, Fang Guozhen of Taizhou rebelled, gathering people on the sea. The court offered Fang Guozhen an official position, but he refused, and his power became even more rampant. Fang Guozhen, from Huangyan, also known as Gu Zhen. He had four brothers. Previously, they plotted to kill their landlord with a banquet. When the matter was exposed, they resisted arrest, and even killed the officials who came to apprehend them. The brothers then fled to the sea for more than ten years. They then plundered pirate ships from Zhangzhou and raided Zhangzhou. At that time, civil officials were complacent and military officials were lax, and the city fell as soon as the enemy arrived. Since Tai Buhua fell for a trick and died, their power grew daily, and they seized twelve prefectures including Wenzhou, Taizhou, and Mingzhou, for a total of eighteen years. When Emperor Taizu rose to power, he fled to the sea, and soon surrendered. In the fourth month of summer in the year Jichou, the ninth year of the Zhizheng era (1349), the wife of Zhang of Zaoyang gave birth to a boy. Just one year old, he grew to be over four feet tall, with an unusual appearance, a large belly, and swollen body. He would laugh and play when he saw people, like the cloth bag monk depicted in popular art. Li Haowen, serving as a Yude (official title), compiled the 'Essential Meanings of Classics and History from the Duanben Hall,' the 'Great Treasure Record,' and the 'Great Treasure Tortoise Mirror' and presented them to the emperor. Later, the imperial prince sat in the Qingning Hall, with long mats spread out for the monks from Goryeo and Xifan to sit. The prince said, 'Mr. Li Haowen has taught me Confucian books for many years, but I still do not understand their meaning. Now, after listening to Buddhist teachings for one night, I immediately understand.' Therefore, he became even more devoted to Buddhist studies. The abbot monk Dadao of Tianlong Temple, personal name Shanping, built the Conggui Tower to live in, received Buddhist teachings from Qing'an, and inquired about the Way from Zhongfeng. In the year Gengyin, the tenth year of the Zhizheng era (1350), a meteorite fell in Dizhou, and Mount Fenghua collapsed. In June, a star as large as the moon appeared.
入北斗。聲震如雷十一月日食 二星隕于耀州為石。如斧形。
辛卯十一年詔修河防。南北民兵十七萬修。及二百八十里。于黃陵岡得石人一眼。童謠云。石人一隻眼。挑動黃河。天下反。
劉福通 穎州人。是年五月。以紅巾為號。陷穎州。六月據朱皋。攻破羅山真陽確山。遂陷舞陽葉縣等處。九月陷汝寧州。眾至十萬。
韓山童 欒城人。自其祖父。以白蓮會燒香惑眾。至山童倡言。天下大亂彌勒佛下生。河南江淮愚民翕然信之。福通等復詭言。山童實宋徽宗八世孫。當爲中國主。殺白馬黑牛誓告天地。約同起兵事覺。縣官捕之急山童就擒。其妻楊氏。子韓林兒。逃之武安。
八月蕭縣李二老彭趙君用反攻陷徐州。李二號芝麻。李亦以燒香聚眾而起。麻城人鄒普勝等。以妖術聚眾反。亦以黃巾為號。
徐壽輝 蘄州羅田人。一名真。與其黨倪文進等起兵攻。陷蘄水及黃州。僭稱皇帝。國號天完。改元治平。據漢陽興國等十餘郡矣。
一月信州及邵武雨黍。饒州建寧雨黑子。大如黍菽。衢州雨黍。民多取而食之。十一月有星。孛于西方。十二月太白屢經天。
壬辰十二年。隴西地震百餘日。城郭頹起陵谷遷變。會州公廨墻崩。獲弩五百餘張。長者丈餘。短者九尺。人莫
【現代漢語翻譯】 現代漢語譯本 進入北斗星區。聲音震動如雷。十一月發生日食。兩顆星隕落在耀州，變為石頭，形狀像斧頭。
辛卯十一年，朝廷下詔修復黃河堤防。徵調南北方民兵十七萬人進行修復，工程綿延二百八十里。在黃陵岡挖掘時，發現一個石人，只有一隻眼睛。民間童謠說：『石人一隻眼，挑動黃河，天下反。』
劉福通（Liu Futong），穎州人。這年五月，以紅巾為標誌，攻陷穎州。六月佔據朱皋，攻破羅山、真陽、確山，隨後攻陷舞陽、葉縣等地。九月攻陷汝寧州，隊伍達到十萬人。
韓山童（Han Shantong），欒城人。從他的祖父開始，就利用白蓮會燒香來迷惑民眾。到了韓山童，他宣揚說：『天下大亂，彌勒佛（Maitreya）下生。』河南、江淮一帶的愚昧百姓紛紛相信他。劉福通等人又謊稱，韓山童實際上是宋徽宗的八世孫，應當成為中國的君主。他們宰殺白馬黑牛，盟誓告祭天地，約定一同起兵。事情敗露，縣官緊急逮捕他，韓山童被抓獲，他的妻子楊氏，兒子韓林兒（Han Lin'er），逃往武安。
八月，蕭縣的李二老、彭趙君用起兵反叛，攻陷徐州。李二自號芝麻。李二也是通過燒香聚眾起事的。麻城人鄒普勝等人，用妖術聚集民眾反叛，也以黃巾為標誌。
徐壽輝（Xu Shouhui），蘄州羅田人，一名真。和他的同黨倪文進等人起兵攻打，攻陷蘄水以及黃州，擅自稱皇帝，國號天完，改年號為治平，佔據了漢陽、興國等十幾個郡。
一月，信州以及邵武下黍米雨，饒州、建寧下黑子雨，像黍米和豆子一樣大。衢州下黍米雨，百姓大多取來食用。十一月，有星在西方出現，形狀像彗星。十二月，太白星多次經過天空。
壬辰十二年，隴西發生地震，持續一百多天。城郭倒塌，山陵和山谷發生變化。會州官府的墻壁倒塌，從中獲得五百多張弩，長的有一丈多，短的有九尺，人們感到奇怪。
【English Translation】 English version Entered the Beidou (Big Dipper) constellation. The sound shook like thunder. A solar eclipse occurred in the eleventh month. Two stars fell in Yaozhou and turned into stones, shaped like axes.
In the eleventh year of Xinmao, an imperial edict was issued to repair the Yellow River defenses. 170,000 soldiers and civilians from the north and south were conscripted for the repair, which stretched for 280 li (Chinese mile). During excavation at Huanglinggang, a stone man with only one eye was found. A folk rhyme said: 'The stone man with one eye stirs the Yellow River, and the world will rebel.'
Liu Futong, a native of Yingzhou. In the fifth month of this year, he used the Red Turban as a symbol and captured Yingzhou. In the sixth month, he occupied Zhugao and captured Luoshan, Zhenyang, and Queshan, and then captured Wuyang, Yexian, and other places. In the ninth month, he captured Runing Prefecture, and his army reached 100,000 men.
Han Shantong, a native of Luancheng. Since his grandfather's generation, he had used the White Lotus Society to burn incense and bewilder the masses. When it came to Han Shantong, he proclaimed: 'The world is in great chaos, and Maitreya Buddha will descend.' The ignorant people of Henan and Jianghuai readily believed him. Liu Futong and others falsely claimed that Han Shantong was actually the eighth-generation grandson of Emperor Huizong of Song and should become the ruler of China. They slaughtered white horses and black oxen, swore an oath to heaven and earth, and agreed to rise in rebellion together. The matter was exposed, and the county officials urgently arrested him. Han Shantong was captured, and his wife, Yang, and son, Han Lin'er, fled to Wuan.
In August, Li Erlao, Peng Zhao Junyong from Xiao County rebelled and captured Xuzhou. Li Er called himself Sesame. Li also gathered people by burning incense and rose up. Zou Pusheng and others from Macheng gathered people with witchcraft and rebelled, also using the Yellow Turban as a symbol.
Xu Shouhui, a native of Luotian in Qizhou, also named Zhen. He and his party, Ni Wenjin and others, launched an army to attack and captured Qishui and Huangzhou, presumptuously claiming to be the emperor, with the state name Tianwan, and changed the era name to Zhiping, occupying more than a dozen prefectures including Hanyang and Xingguo.
In the first month, millet rained in Xinzhou and Shaowu, and black hail rained in Raozhou and Jianning, as large as millet and beans. Millet rained in Quzhou, and the people mostly took it to eat. In the eleventh month, a star appeared in the west, shaped like a comet. In the twelfth month, Venus repeatedly passed through the sky.
In the twelfth year of Renchen, an earthquake occurred in Longxi for more than a hundred days. Cities collapsed, and mountains and valleys changed. The walls of the Huizhou government office collapsed, and more than 500 crossbows were obtained from it, the long ones being more than a zhang (Chinese foot) long and the short ones being nine chi (Chinese foot) long. People were surprised.
能挽 日食。
郭子興 定遠人。見汝穎兵起列郡騷動。遂與其黨孫德崖等起兵。自稱元師攻援濠州。據之其豪傑多入城。以自保矣。
百屋禪師 諱清珙常熟人。族姓溫。母劉氏。生有異光。依崇福永惟。出家祝髮受具。登天目見高峰。峰問。汝為何來。師曰。欲求大法。峰曰。大法豈易求哉。須然指香可也。師曰。某今日親見和尚。大法豈有隱乎。峰默契之。授萬法歸一話。服勤三年。次參及庵發憤有省曰。清明時節雨初時黃鸝枝上分明語。庵頷之有已后與汝同龕之記。及庵住湖之道場。師典藏鑰。庵謂眾曰。此子乃法海中透網金鱗也。后登霞冪山。卓庵曰天湖居之。復赴當湖福源。朝廷降香幣旌獎。皇后賜金斕衣。詔謚佛慈慧照禪師。是年七月卒。有法語詩頌行世。
高皇帝 先句容人。祖渡淮考遷太平生四子。上季子也。先是陳太后。夢一神人朱衣象笏饋丸藥。光照室吞之。既覺異香襲體遂娠焉。乃誕異香紅光凝結不散。時大曆元年戊辰九月十八日也。仁祖取水洗兒忽有紅羅。來自上流取為兒褓。自是室中常有異光。生數日不食。求醫遇一僧詢故告之。僧曰。夜子時食矣。忽不見。夜半果食。兒時多病。仁祖欲度為僧。太后不欲。年十七父母三兄相繼歿。上孤孑乃遵先志。託身皇覺寺后出
【現代漢語翻譯】 現代漢語譯本 能挽：指能夠阻止或改變，這裡指阻止日食發生。
郭子興（人名，定遠人）：定遠人。看到汝南、潁川一帶士兵起義，各郡騷動，於是和他的同黨孫德崖等人起兵，自稱元帥，攻打併援助濠州，佔據了那裡。許多豪傑都進入城中，爲了自保。
百屋禪師（法號清珙，常熟人）：法號清珙，常熟人，俗家姓溫。他的母親劉氏，生他的時候有奇異的光芒。他依止崇福永惟出家，剃度受戒。登上天目山拜見高峰禪師。高峰禪師問：『你為何而來？』禪師回答：『想要求得大法。』高峰禪師說：『大法豈是容易求得的嗎？需要燃指供佛才可以。』禪師說：『我今天親眼見到和尚您，大法難道還有隱藏的嗎？』高峰禪師默默地認可了他，授予『萬法歸一』的話頭。禪師勤奮修行三年，後來參訪及庵禪師，發憤有所領悟，說：『清明時節雨紛紛，黃鸝在枝頭鳴叫得十分清晰。』及庵禪師點頭認可，並預言以後會和他同龕安葬。及庵禪師住在湖州的道場時，禪師負責管理藏經的鑰匙。及庵禪師對眾人說：『這個弟子是法海中透網的金鱗啊！』後來禪師登上霞冪山，搭建茅庵居住，名為天湖。又前往當湖福源。朝廷降下香幣旌表嘉獎，皇后賜予金斕袈裟，詔令謚號為佛慈慧照禪師。禪師于當年七月圓寂，有法語詩頌流傳於世。
高皇帝（即明太祖朱元璋）：先祖是句容人，祖父渡過淮河，父親遷居太平，生了四個兒子，高皇帝是最小的兒子。當初，陳太后夢見一位神人，身穿紅衣，手持象笏，饋贈給她一顆藥丸，光芒照亮了整個房間，吞下後，感到奇異的香味瀰漫全身，於是就懷孕了。生下高皇帝時，有奇異的香味，紅光凝聚不散。當時是大曆元年戊辰年九月十八日。仁祖用水給孩子洗澡時，忽然有紅色的絲羅從上游漂來，就拿來做孩子的襁褓。從此，房間里經常有奇異的光芒。高皇帝出生幾天不吃東西，求醫問藥，遇到一位僧人，詢問緣故后告訴了他。僧人說：『夜裡子時會吃東西的。』說完忽然不見了。半夜果然吃東西了。高皇帝小時候多病，仁祖想讓他出家當和尚，太后不同意。十七歲時，父母和三個哥哥相繼去世，高皇帝孤身一人，於是遵從先前的志向，寄身於皇覺寺，後來...
【English Translation】 English version 能挽: 'Neng Wan' means to be able to prevent or change, here referring to preventing a solar eclipse.
Guo Zixing (郭子興) (personal name, from Dingyuan): A native of Dingyuan. Seeing the uprisings of soldiers in Runan and Yingchuan and the unrest in various prefectures, he and his associates, including Sun Deyai, raised an army, proclaimed himself marshal, attacked and aided Haozhou, and occupied it. Many heroes entered the city to protect themselves.
Baizhu Chan Master (百屋禪師) (Dharma name Qinggong, from Changshu): Dharma name Qinggong, a native of Changshu, with the secular surname Wen. His mother, Liu, gave birth to him amidst extraordinary light. He relied on Yongwei of Chongfu Monastery to become a monk, shaved his head, and received the precepts. He ascended Tianmu Mountain and met Zen Master Gaofeng. Zen Master Gaofeng asked: 'Why have you come?' The Zen Master replied: 'I wish to seek the Great Dharma.' Zen Master Gaofeng said: 'Is the Great Dharma so easily obtained? One must burn a finger as an offering.' The Zen Master said: 'Today, I have personally seen you, Venerable Monk; is there any hidden Great Dharma?' Zen Master Gaofeng silently acknowledged him and bestowed the topic of 'All Dharmas Return to One.' The Zen Master diligently practiced for three years. Later, he visited Zen Master Jian'an and had an epiphany, saying: 'During the Qingming season, the rain falls softly, and the orioles sing clearly on the branches.' Zen Master Jian'an nodded in approval and predicted that they would be buried in the same niche in the future. When Zen Master Jian'an resided at the Daocheng in Huzhou, the Zen Master was responsible for managing the keys to the Sutra repository. Zen Master Jian'an said to the assembly: 'This disciple is a golden carp that has broken through the net in the sea of Dharma!' Later, the Zen Master ascended Xiami Mountain, built a hut to live in, and named it Tianhu. He also went to Fuyuan in Danghu. The court sent incense and coins to commend and reward him, and the Empress bestowed a golden kasaya. He was posthumously given the title 'Buddha of Compassionate Wisdom and Illumination.' The Zen Master passed away in July of that year. His Dharma discourses, poems, and eulogies are circulated in the world.
Emperor Gao (高皇帝) (referring to Zhu Yuanzhang, the Hongwu Emperor of the Ming Dynasty): His ancestors were originally from Jurong. His grandfather crossed the Huai River, and his father moved to Taiping, where he had four sons. Emperor Gao was the youngest son. Initially, Empress Chen dreamed of a divine being, dressed in red, holding an ivory tablet, and offering her a pill, the light of which illuminated the entire room. After swallowing it, she felt an extraordinary fragrance pervade her body, and thus she became pregnant. When Emperor Gao was born, there was an extraordinary fragrance and a red light that lingered. This was on the 18th day of the ninth month of the year Wuchen during the Dali era. When Renzu was bathing the child, a piece of red silk floated from upstream, which he used as the child's swaddling clothes. From then on, there was often an extraordinary light in the room. Emperor Gao did not eat for several days after birth. Seeking medical advice, they met a monk who, after hearing the reason, said: 'He will eat at the hour of Zi (midnight).' After saying this, he suddenly disappeared. Sure enough, he ate at midnight. Emperor Gao was often ill as a child. Renzu wanted him to become a monk, but the Empress did not agree. At the age of seventeen, his parents and three elder brothers passed away one after another. Emperor Gao was left alone, so he followed his earlier aspiration and entrusted himself to Huangjue Temple, later...
游。道病有兩紫衣人。與俱助其寢食病癒而去。嘗夜陷麻湖。群兒呼迎聖駕。叱之丕見。崎嶇多載。仍歸寺中。年二十五值兵亂。問筊于伽藍。祝曰。避難吉陽。守舊吉陰。筊乃一陰一陽更祝。出居不可起義乎。筊從之。再祝筊躍立香爐上 帝入濠見郭子興。興見狀貌奇之與語大悅。取為親兵日益敬信。以馬後妻之。命掌征伐之事。一統之業基於此矣。
癸巳十三年。詔以西番僧為國師。伽璘真為大元國師。番云皆即冗該。猶華言事事無礙也 帝自製宮漏約高六七尺。為木櫃藏壺其中。運水上下。櫃上設西方三聖殿。柜腰設玉女。捧時刻籌。時至輒浮水。而上。左右列二金甲神人。一懸鐘一懸鉦。夜則神人自能按更而擊 又以內苑造龍船。首尾長一百二十尺廣二丈。上有五殿。龍身並殿宇。俱五采金裝。自游後宮。海子內遊戲。船行則龍首尾眼爪皆動 以宮女撫舞。名天魔舞 每宮中贊佛則按舞奏樂。
張士誠 白駒場人。為鹽綱司牙儈。資性輕財好施頗得眾心。見諸處兵起。與其弟士信士德。聚眾起兵。陷泰州殺知府李齊。因乘間呼噪入城。官吏倉卒遁走。即據高陲稱王。國號周。建元天祐。將兵攻陷平江松江常州諸路。地廣兵強遂為勍敵。戰爭始於此。
甲午十四年正月朔。汴梁河永。皆成五
【現代漢語翻譯】 現代漢語譯本：他雲遊四方。一次生病，有兩個身穿紫色衣服的人，幫助他料理飲食，直到病好后離去。曾經夜晚陷入麻湖，一群孩子呼喊迎接聖駕，他斥責他們，孩子們便不見了。他多次經歷坎坷，最終還是回到了寺廟中。二十五歲時，正值兵荒馬亂，他向伽藍神請示，祝告說：『避難去吉陽，還是守在吉陰？』結果顯示一陰一陽，於是再次祝告，問：『出去居住可以起義嗎？』結果顯示同意。再次祝告，結果神筊跳躍到香爐上。後來，帝進入濠州，見到了郭子興（人名）。郭子興見他相貌不凡，與他交談后非常高興，便讓他做了親兵，日益敬重信任他，並將馬皇后（人名）嫁給他，讓他掌管征伐之事。統一大業的基礎由此奠定。
癸巳十三年，下詔任命西番僧人為國師，伽璘真（人名）為大元國師。『番云皆即冗該』，相當於漢語的『事事無礙』。 帝親自設計製造了宮漏，大約六七尺高，用木櫃子將水壺藏在其中，利用水力上下運轉。櫃子上設有西方三聖殿，柜腰設有玉女，手捧時刻籌，時間到了籌就浮出水面。左右排列著兩個金甲神人，一個懸掛著鐘，一個懸掛著鉦，夜晚神人能自動按時敲擊。 又在內苑建造龍船，首尾長一百二十尺，寬二丈，上面有五座殿宇。龍身和殿宇都用五彩金裝飾。皇帝在後宮和海子里遊玩嬉戲。船行駛時，龍的頭、尾、眼、爪都會動。 用宮女表演舞蹈，名叫天魔舞。每次宮中讚頌佛時，就按著舞蹈奏樂。
張士誠（人名），白駒場人，是鹽綱司的牙儈。他生性輕財好施，頗得人心。看到各地兵亂紛紛，就和他的弟弟張士信（人名）、張士德（人名）聚集眾人起兵，攻陷泰州，殺死知府李齊（人名）。趁機呼喊著衝入城中，官吏們倉皇逃走。於是佔據高郵稱王，國號為周，年號為天祐。率領軍隊攻陷平江、松江、常州等地。地盤擴大，兵力強盛，成爲了強大的敵人。戰爭由此開始。
甲午十四年正月朔，汴梁、河永等地，都變成了五個。
【English Translation】 English version: He traveled around. Once he fell ill, two people dressed in purple helped him with his meals until he recovered and left. Once, he fell into Ma Lake at night, and a group of children shouted to welcome the holy presence, but he scolded them, and they disappeared. He experienced many hardships, but eventually returned to the temple. At the age of twenty-five, during a time of war and chaos, he consulted the Qielan deity, praying: 'Should I seek refuge in Jiyang, or stay in Jiyin?' The result showed one yin and one yang, so he prayed again, asking: 'Is it permissible to start a rebellion if I leave?' The result showed agreement. He prayed a third time, and the divination sticks jumped onto the incense burner. Later, the Emperor entered Haozhou and met Guo Zixing (name of a person). Guo Zixing was impressed by his appearance and delighted after talking with him, so he made him his personal guard and increasingly respected and trusted him, marrying him to Empress Ma (name of a person) and entrusting him with military affairs. The foundation for the unification was laid from this point.
In the thirteenth year of Gui Si, an edict was issued appointing a Tibetan monk as the National Preceptor, and Galinzhen (name of a person) as the Grand National Preceptor of the Yuan Dynasty. 'Fan yun jie ji rong gai' is equivalent to 'everything is unobstructed' in Chinese. The Emperor personally designed and built a palace clepsydra, about six or seven feet tall, using a wooden cabinet to hide the water pot inside, using water power to move up and down. On the cabinet was a Hall of the Three Saints of the West, and at the waist of the cabinet was a jade maiden, holding time markers, which would float to the surface when the time came. On the left and right were two golden-armored gods, one hanging a bell and the other a chime. At night, the gods could automatically strike the time. Also, dragon boats were built in the inner garden, one hundred and twenty feet long from head to tail and two zhang wide, with five halls on top. The dragon's body and halls were decorated with five-colored gold. The emperor played in the back palace and the sea. When the boat moved, the dragon's head, tail, eyes, and claws all moved. Palace women were used to perform dances called 'Heavenly Demon Dance'. Every time the palace praised the Buddha, they would play music according to the dance.
Zhang Shicheng (name of a person), a native of Baiju Field, was a broker for the salt transport. He was generous and charitable, and gained popular support. Seeing the uprisings everywhere, he gathered people with his younger brothers Zhang Shixin (name of a person) and Zhang Shide (name of a person) to start an uprising, capturing Taizhou and killing the prefect Li Qi (name of a person). Taking the opportunity, they shouted and rushed into the city, and the officials fled in panic. Then they occupied Gaoyou and declared themselves king, with the state name of Zhou and the reign name of Tianyou. They led troops to capture Pingjiang, Songjiang, Changzhou and other places. With expanded territory and strong military force, they became a powerful enemy. The war began from this point.
On the first day of the first month of the fourteenth year of Jiawu, Bianliang, Heyong, and other places all became five.
採花草。如繪畫。三日方解 學士黃溍謚文憲。有日損齋藁義烏志筆記(字晉卿金華人)。
寶洲沙門 諱覺岸。號寶洲。烏程職里寶相寺(今清泰庵)沙門也。學博通古今。嘗考釋氏事實上下數千載年經國緯。著為手鑒。再治名釋氏稽古略。蓋自有佛以來。凡名師大德之行業出處。以及塔廟之興廢僧侶之眾寡。靡不具載。本之內典參之諸史。旁及於傳記。而間之以事之顯著者。為之據歲月先後。考覈精審。無所遺闕。李桓序。實能補國史之未周葺。禪編之大備。一代之司南云。
乙未十五年二月。劉福通等。迎韓林兒立以為帝。又號小明王。建都亳州。國號宋。改元龍鳳元年 六月我 太祖高皇帝。自和州渡江。取太平路拔之。耆儒陶安李習。率父老出迎獻言曰。明公率眾渡江。神武不殺人心悅服。以此順天應人而行吊伐。天下不足平也 帝以天下兵起。下罪己詔。大赦天下。
丙申十六年兩日相蕩。彗星丈餘 李實如黃爪。謠云。李生黃爪。民皆無家。星隕有聲化為石。形如狗頭。命藏於庫 大明兵取集慶路。御史福壽死之。后謚忠肅。改集慶為應天府 太祖入城諭曰。我來此為民除亂耳。各安職業民大悅。更相慶慰 陶安謂太祖曰。金陵古帝王之都。龍蟠虎踞。限以長江之險。若取而有據其
【現代漢語翻譯】 現代漢語譯本： 『採花草，如繪畫。三日方解』，學士黃溍（字晉卿，金華人），謚號文憲。見於《日損齋藁》、《義烏志筆記》。
寶洲沙門（Shramana Baizhou，寶洲的出家僧人），法名覺岸（Jue'an），號寶洲（Baizhou）。是烏程職里寶相寺（Baoxiang Temple，今清泰庵 Qingtai Temple）的僧人。他學識淵博，精通古今。曾經考證釋迦牟尼的事蹟，上下數千年，經國緯地，著作為《手鑒》。又再次整理名為《釋氏稽古略》。大概是從有佛以來，所有名師大德的行業出處，以及塔廟的興廢，僧侶的多少，沒有不詳細記載的。以佛經為根本，參考各種史書，旁及各種傳記，並穿插一些顯著的事蹟，按照年月先後，考覈精審，沒有遺漏。李桓為之作序，認為這本書確實能夠彌補國史的不足，是禪宗編纂的大全，是一代的指南。
乙未十五年二月，劉福通（Liu Futong）等人，迎立韓林兒（Han Lin'er）為帝，又號小明王（Xiao Ming Wang），建都亳州（Bozhou），國號宋（Song），改元龍鳳元年。 六月，我太祖高皇帝（Taizu Gao Huangdi，明太祖朱元璋）從和州（Hezhou）渡江，攻取太平路（Taiping Prefecture），耆儒陶安（Tao An）、李習（Li Xi），率領父老出迎，獻言說：『明公率領軍隊渡江，神武而不濫殺，人心悅服。用這種順應天意、迴應民心的方式去征討，天下就很容易平定。』 太祖因為天下兵亂，下罪己詔，大赦天下。
丙申十六年，兩日相撞，彗星長達一丈多。李實（Li Shi）的指甲像黃爪，有歌謠說：『李生黃爪，民皆無家。』星隕落有聲音，化為石頭，形狀像狗頭，命令藏在倉庫里。 大明軍隊攻取集慶路（Jiqing Prefecture），御史福壽（Fushou）戰死，後來謚號忠肅（Zhongsu）。改集慶為應天府（Yingtian Prefecture）。 太祖進入城中，告諭說：『我來這裡是爲了給百姓解除禍亂。』百姓各自安心於自己的職業，非常高興，互相慶賀安慰。 陶安對太祖說：『金陵（Jinling，南京的古稱）是古代帝王的都城，龍蟠虎踞，有長江天險作為屏障。如果攻取並佔據這裡，那麼……』
【English Translation】 English version: 'Picking flowers and grass is like painting. It will be understood in three days.' Scholar Huang Jin (Huang Jin, courtesy name Jinqing, from Jinhua), posthumously named Wenxian. See 'Rusunzhai Gao' and 'Yiwu Zhi Biji'.
Shramana Baizhou (Baizhou, the monastic name), personal name Jue'an, style name Baizhou. He was a monk of Baoxiang Temple (Baoxiang Temple, now Qingtai Temple) in Zhili, Wucheng. He was erudite and versed in both ancient and modern matters. He once researched the deeds of Shakyamuni, spanning thousands of years, governing the country and weaving the land, and wrote 'Shoujian'. He then reorganized it into 'Shishi Jigu Lue'. It roughly records all the deeds and origins of famous teachers and great virtues since the advent of Buddhism, as well as the rise and fall of pagodas and temples, and the number of monks. Based on the inner canon, referring to various historical books, and extending to various biographies, interspersed with significant events, examined and scrutinized according to the order of years, without any omissions. Li Huan wrote a preface for it, believing that this book can indeed make up for the shortcomings of the national history, is a complete compilation of Zen, and is a compass for the generation.
In February of the fifteenth year of Yiwu, Liu Futong and others welcomed Han Lin'er to establish him as emperor, also known as Xiao Ming Wang, and established the capital in Bozhou, with the state name Song, and changed the era name to Longfeng first year. In June, our Taizu Gao Huangdi (Taizu Gao Huangdi, Emperor Hongwu of Ming) crossed the river from Hezhou and captured Taiping Prefecture. The elders Tao An and Li Xi led the elders to welcome him and offered advice, saying: 'Your Excellency leads the army across the river, with divine martial arts but without indiscriminate killing, and the people are pleased and convinced. By using this method of following the will of heaven and responding to the hearts of the people to carry out conquests, the world will be easily pacified.' Because of the chaos in the world, the Taizu issued an edict of self-reproach and granted amnesty to the world.
In the sixteenth year of Bingshen, two suns collided, and the comet was more than ten feet long. Li Shi's nails were like yellow claws, and there was a ballad saying: 'Li gives birth to yellow claws, and the people have no homes.' A star fell with a sound and turned into a stone, shaped like a dog's head, and was ordered to be stored in the warehouse. The Ming army captured Jiqing Prefecture, and the censor Fushou died in battle, and was later posthumously named Zhongsu. Jiqing was renamed Yingtian Prefecture. The Taizu entered the city and announced: 'I have come here to relieve the people of disasters.' The people were at peace with their respective occupations, very happy, and congratulated and comforted each other. Tao An said to the Taizu: 'Jinling (Jinling, the ancient name of Nanjing) is the capital of ancient emperors, a dragon coiled and a tiger crouching, with the natural barrier of the Yangtze River. If you capture and occupy this place, then...'
形勢。出兵以臨四方。何向不克。此天所以資明公也。
金陵 戰國楚威王時。以其地有王氣。埋金以鎮之。故曰金陵。漢曰秣陵。吳曰建業。晉曰建康。六朝皆建都於此。隋為蔣州。唐為升州。宋為江寧。元為集慶。置江南諸道。行御史臺於此。故謂南臺 太祖渡江時。或謂。欲定天下。僧金碧峰不可不見。及至宣州見之。僧跏趺危坐不為禮。上叱僧亦叱上曰。可曾見殺人將軍乎。僧曰。可曾見不怕死和尚乎。上遂釋劍作禮。僧答禮徐謂曰。建康有地可王。
鐵冠道人 張景和江右人。道術高精數學。謁見高帝曰。明公龍瞳鳳目。天地相朝五嶽俱附。日月麗天附骨插鬢。聲音洪亮貴不可言。但四圍滯氣如雲行月出之狀。所喜者準頭黃明貫于天庭。直待神采煥發。如風掃陰翳。即受命之日也。應在一千日內。且邊地驛馬有驚氣。南行遇敵。切須戒慎。上奇之留於幕下。常結廬鐘山。居都下數年。一旦無故。自投于大中橋水死。求尸不獲。仙去不復見。
學士朱升謂高帝曰。高築牆廣積糧。緩稱王外無他言。
天岸法師 諱弘濟。字同舟。天岸其號也。會稽姚氏子。從寶積寺舜田滿公出家。授法華經輒能記憶。既為大僧精持律學。深究教乘修懺懇切。于觀定中見一尊者。授以犀角如意。自是辨
【現代漢語翻譯】 現代漢語譯本：形勢對您有利。出兵征討四方，無論哪個方向都能戰勝，這是上天賜予您的機會啊。
金陵（Jinling）：戰國時期，楚威王認為此地有王者之氣，埋金子來鎮壓，所以叫金陵。漢朝時叫秣陵（Moling），吳國時叫建業（Jianye），晉朝時叫建康（Jiankang），六個朝代都在這裡建都。隋朝時叫蔣州（Jiangzhou），唐朝時叫升州（Shengzhou），宋朝時叫江寧（Jiangning），元朝時叫集慶（Jiqing），並在此設定江南諸道行御史臺，所以也叫南臺。 太祖（Taizu，明太祖朱元璋）渡江時，有人說：『想要安定天下，金碧峰（Jin Bifeng）和尚不可不見。』等到在宣州見到他時，金碧峰和尚盤腿端坐，不行禮。太祖呵斥他，和尚也呵斥太祖說：『你可見過殺人的將軍嗎？』太祖說：『你可見過不怕死的和尚嗎？』太祖於是放下劍行禮。和尚答禮后緩緩地說：『建康這地方可以成就王業。』
鐵冠道人（Tieguan Daoren）：張景（Zhang Jing），江右人，道術高超，精通術數。拜見高帝（明太祖朱元璋）時說：『您龍瞳鳳目，天地相朝，五嶽俱附，日月麗天，附骨插鬢，聲音洪亮，尊貴無比。只是四周有滯氣，像云行月出的樣子。可喜的是鼻準頭黃明，貫穿天庭，只要神采煥發，像風掃陰霾，就是您受命之日了，應在一千日之內。而且邊境驛馬有驚動之象，南行會遇到敵人，務必謹慎。』太祖覺得他很奇特，就留在幕下。他常在鐘山結廬而居，在都城住了幾年，有一天無緣無故地投到大中橋的水裡死了，尋找屍體也沒有找到，像仙人一樣離去不再出現。
學士朱升（Zhu Sheng）對高帝（明太祖朱元璋）說：『高築牆，廣積糧，緩稱王。』此外沒有其他建議。
天岸法師（Tian'an Fashi）：法名弘濟（Hongji），字同舟（Tongzhou），天岸是他的號。是會稽姚氏的兒子，跟隨寶積寺的舜田滿公（Shuntian Man Gong）出家。學習《法華經》就能記住。成為大僧后，精通戒律，深入研究佛教教義，修懺非常懇切。在觀定中見到一位尊者，授予他犀角如意。從此以後，他的辯才無礙。
【English Translation】 English version: The situation is in your favor. If you send troops to conquer all directions, you will be victorious no matter which direction you go. This is an opportunity given to you by Heaven.
Jinling: During the Warring States period, King Wei of Chu believed that this place had the aura of a king, so he buried gold to suppress it, hence the name Jinling. During the Han Dynasty, it was called Moling. During the Wu Dynasty, it was called Jianye. During the Jin Dynasty, it was called Jiankang. Six dynasties established their capitals here. During the Sui Dynasty, it was called Jiangzhou. During the Tang Dynasty, it was called Shengzhou. During the Song Dynasty, it was called Jiangning. During the Yuan Dynasty, it was called Jiqing, and the Imperial Censorate of Jiangnan was established here, so it was also called Nantai. When Emperor Taizu (Taizu, Zhu Yuanzhang, the founding emperor of the Ming Dynasty) crossed the river, someone said, 'If you want to pacify the world, you must see the monk Jin Bifeng.' When he met him in Xuanzhou, the monk Jin Bifeng sat cross-legged and did not salute. Emperor Taizu scolded him, and the monk also scolded Emperor Taizu, saying, 'Have you ever seen a general who kills people?' The Emperor said, 'Have you ever seen a monk who is not afraid of death?' The Emperor then put down his sword and saluted. The monk returned the salute and slowly said, 'Jiankang is a place where you can achieve kingship.'
Iron Crown Taoist (Tieguan Daoren): Zhang Jing, a native of Jiangyou, was highly skilled in Taoist arts and proficient in numerology. When he met Emperor Gao (Emperor Taizu of the Ming Dynasty), he said, 'You have dragon pupils and phoenix eyes, heaven and earth face each other, the five mountains are attached, the sun and moon are beautiful in the sky, the bones are attached to the temples, and your voice is loud and clear, making you extremely noble. However, there is stagnant air around you, like clouds moving and the moon appearing. What is gratifying is that the tip of your nose is yellow and bright, penetrating the heavenly court. As long as your spirit is radiant, like the wind sweeping away the haze, it will be the day you receive your mandate, which should be within a thousand days. Moreover, there are signs of disturbance in the border post horses, and you will encounter enemies on your southward journey, so you must be cautious.' Emperor Taizu found him very strange and kept him in his staff. He often lived in a hut on Zhongshan Mountain. After living in the capital for several years, one day he inexplicably threw himself into the water of the Dazhong Bridge and died. His body was never found, and he left like an immortal and was never seen again.
Scholar Zhu Sheng said to Emperor Gao (Emperor Taizu of the Ming Dynasty), 'Build high walls, store plenty of food, and postpone declaring yourself king.' He had no other advice.
Dharma Master Tian'an (Tian'an Fashi): His Dharma name was Hongji, his courtesy name was Tongzhou, and Tian'an was his title. He was the son of the Yao family of Kuaiji. He became a monk under Shuntian Man Gong of Baoji Temple. He could memorize the 'Lotus Sutra' after studying it. After becoming a senior monk, he was proficient in the precepts, deeply studied Buddhist doctrines, and practiced repentance very earnestly. In meditative concentration, he saw a venerable one who gave him a rhinoceros horn scepter. From then on, his eloquence was unobstructed.
博無礙。開法于萬壽圓覺寺。咒沙擲地。以救海岸之崩。後主顯慈集慶二寺。遷主會稽圓通。修唸佛三昧。詔住大普福寺。歸清鏡閣。是年歿(僧傳)。
丁酉十七年三月。大明兵克常州。張士誠遣其弟士德。以兵來援。徐達伏兵擒之。士誠氣沮。請輪資以求和。達圍之下其城 有龍斗於樂清江。颶風大作。所至有火光如毬。死者萬餘人 元大都晝霧。昏暝不辨人物。如是者旬有五日 凈江路山崩地陷。
陳友諒 沔陽漁家子。嘗為縣吏不樂。會壽輝文俊兵起。慨然往從之。遂為文俊簿書椽。尋亦領兵為元帥。及文俊專恣。心不能平。至是文俊謀殺壽輝。不果奔黃州。友諒因乘釁襲殺之。遂並其軍自稱平章。壽輝不能制。兵勢方強。后並殺徐壽輝。自稱帝國號漢。改元大義。據湖廣等路。后為太祖所滅。箭貫頭顱而死。
千巖禪師 諱元長。字無明。號千巖。蕭山人。族姓董。母何氏。幼構疾。母禱觀音。許出家而始愈。始通九流百氏言。次習法華。究律部于靈芝寺律師。后參狗子無佛性話。中峰為之抉擇。印正囑師。善自護持。師隱天龍。有二蛇。日來繞座。師為說三歸五戒。蛇矯首低昂。作拜舞而去。自是薦起住持藉甚。師不允。而往烏傷伏龍山。興復聖壽伽藍名聞朝廷。降名香以寵嘉之。賜
【現代漢語翻譯】 現代漢語譯本 博無礙（法號），在萬壽圓覺寺開壇講法。他曾用咒語加持過的沙子撒向地面，以拯救崩塌的海岸。後來，他先後主持顯慈寺和集慶寺，之後又遷往主持會稽圓通寺。他修習唸佛三昧（一種禪定方式）。皇帝下詔讓他入住大普福寺，最終迴歸清鏡閣。他于當年圓寂（出自《僧傳》）。
丁酉年（公元1357年）三月，大明軍隊攻克常州。張士誠派遣他的弟弟張士德率兵前來救援。徐達設下埋伏擒獲了張士德。張士誠士氣受挫，請求用財物來求和。徐達包圍了他的城池。有龍在樂清江中爭鬥，颶風大作，所到之處有火光如球，死亡人數超過一萬。元朝大都白天出現霧氣，昏暗到無法分辨人物，這種情況持續了十五天。凈江路發生山崩地陷。
陳友諒（人名），沔陽（地名）的漁民之子。曾經做過縣裡的官吏，但他並不喜歡。適逢徐壽輝（人名）的部下文俊起兵，陳友諒慨然前往追隨他，於是成爲了文俊的文書。不久之後，他也率領軍隊成爲了元帥。等到文俊專斷獨行時，陳友諒心中感到不平。在這時，文俊陰謀殺害徐壽輝，但沒有成功，於是逃奔黃州。陳友諒於是趁機襲擊並殺害了文俊，進而吞併了他的軍隊，自稱平章。徐壽輝無法控制他，他的軍事勢力正強盛。後來，陳友諒又殺害了徐壽輝，自稱皇帝，國號為漢，改年號為大義，佔據了湖廣等地區。後來被太祖（朱元璋）所滅，被箭射穿頭顱而死。
千巖禪師（法號），法名元長，字無明，號千巖，蕭山（地名）人，家族姓董。他的母親何氏，在他年幼時生病。他的母親向觀音菩薩祈禱，許諾讓他出家，他的病才開始好轉。他起初通曉儒家九流百家的言論，接著學習《法華經》，在靈芝寺律師處研究律宗。後來參悟『狗子無佛性』的話頭，中峰禪師為他決疑解惑，印可並囑咐他好好守護自己的修行。千巖禪師隱居在天龍寺，有兩條蛇，每天都來纏繞他的座位。禪師為它們講說三歸五戒，蛇昂起頭，低頭，做出拜舞的姿態離去。從此之後，人們紛紛推薦他去主持寺廟，但他沒有答應，而是前往烏傷（地名）的伏龍山。他興復了聖壽伽藍（寺廟名），名聲傳到朝廷。朝廷降下名香來寵幸嘉獎他，並賜予...
【English Translation】 English version Bo Wu'ai (Dharma name) opened the Dharma at Wanshou Yuanjue Temple. He cast sand that had been blessed with mantras to save the collapsing coastline. Later, he successively presided over Xianci Temple and Jiqing Temple, and then moved to preside over Kuaiji Yuantong Temple. He practiced the Samadhi (a state of meditative consciousness) of Buddha Recitation. The emperor issued an edict for him to reside at Da Pufu Temple, and he eventually returned to Qingjing Pavilion. He passed away that year (from 'Biographies of Monks').
In the third month of the Dingyou year (1357 AD), the Ming army captured Changzhou. Zhang Shicheng sent his younger brother Zhang Shide with troops to aid in the defense. Xu Da ambushed and captured Zhang Shide. Zhang Shicheng's morale was weakened, and he requested peace by offering wealth. Xu Da besieged his city. Dragons fought in the Yueqing River, and a great hurricane arose. Wherever it went, there were balls of fire, and more than ten thousand people died. In the Yuan Dynasty's capital, Dadu, there was fog during the day, so dark that people could not be distinguished, and this lasted for fifteen days. A mountain collapsed and the ground caved in along the Jingjiang Road.
Chen Youliang (personal name) was the son of a fisherman from Mianyang (place name). He once served as a county official but was unhappy. When Wen Jun, a subordinate of Xu Shouhui (personal name), raised troops, Chen Youliang went to follow him, and became Wen Jun's scribe. Soon after, he also led troops as a marshal. When Wen Jun became autocratic, Chen Youliang felt resentful. At this time, Wen Jun plotted to kill Xu Shouhui, but failed and fled to Huangzhou. Chen Youliang then seized the opportunity to attack and kill Wen Jun, and then annexed his army, proclaiming himself Pingzhang (a high-ranking official title). Xu Shouhui could not control him, and his military power was strong. Later, Chen Youliang killed Xu Shouhui, proclaimed himself emperor, named his dynasty Han, changed the era name to Dayi, and occupied Huguang and other regions. Later, he was destroyed by Emperor Taizu (Zhu Yuanzhang), and died with an arrow through his head.
Chan Master Qianyan (Dharma name), personal name Yuan Chang, style name Wuming, sobriquet Qianyan, was a native of Xiaoshan (place name), from the Dong family. His mother, Madam He, fell ill when he was young. His mother prayed to Guanyin Bodhisattva, promising to let him become a monk, and his illness began to improve. He initially mastered the teachings of the Nine Schools and Hundred Families of Confucianism, then studied the 'Lotus Sutra', and studied the Vinaya School at Lingzhi Temple under a Vinaya Master. Later, he contemplated the 'A dog has no Buddha-nature' koan, and Chan Master Zhongfeng resolved his doubts, endorsed him, and instructed him to take good care of his practice. Chan Master Qianyan lived in seclusion at Tianlong Temple, where two snakes came to coil around his seat every day. The Chan Master explained the Three Refuges and Five Precepts to them, and the snakes raised their heads, lowered their heads, and made gestures of bowing and dancing before leaving. From then on, people recommended him to preside over temples, but he declined, and instead went to Fulong Mountain in Wushang (place name). He restored the Shengshou Monastery, and his fame reached the court. The court bestowed incense to honor and commend him, and granted...
僧伽黎衣。及普應妙辨之號。後加佛慧圓明廣照普利之謚。王臣向道者眾。九州外國傾德敬仰。
絕宗禪師 諱善繼。謚文明海慧。諸暨婁氏子。母王氏夢神僧授白芙蕖而生。依山陰靈秘寺思恭和尚祝髮。從天竺大山恢公。習天臺教。次謁湛堂問答慶快。湛堂謂眾曰。法輪轉於他日。將有望於斯子矣。居第一座玉崗潤公亦居師第一。出住良渚講金光明經。夢四明法智謂曰。爾所講經與吾符合。自是益加精進。嘗示眾曰。止觀一部即法華三昧之筌𨁃。一乘十觀即法華三昧之正體。汝等須行解並馳正助兼運。則圓位可登。而不負祖師命宗之意也。后專修凈業。繫念彌陀晝夜不輟。一日忽告眾曰。佛祖弘化。貴乎時節因緣。緣與時違。化將焉托。吾將歸矣。端坐而逝。是年七月二十二日也。壽七十二。荼毗舌根不壞。塔于靈秘之西。得法上首玘大璞云。
孚中禪師 諱懷信。字孚中。姓姜。奉化人。母劉氏。夜夢大星墮室中。有光如火。取而吞之遂娠。及誕狀貌異凡。遇僧即喜。年十五從法華院子思出家祝髮。受具戒於五臺寺。學三觀十乘於半巖全公。扣禪宗大旨于竺西坦公。又值云外岫公。后出世明之觀音。遷住普陀。鎮南王虛心問道。宣讓王亦遣使。奉旃檀香紫伽黎衣。請示法要。師構姑蘇寶石。造多寶佛
【現代漢語翻譯】 現代漢語譯本：僧伽黎衣（僧侶所穿的袈裟）。以及普應妙辨的稱號。後來又加上佛慧圓明廣照普利的謚號。歸向佛法的王公大臣很多，九州和外國都傾心敬仰。
絕宗禪師，法名善繼，謚號文明海慧。是諸暨婁氏之子。他的母親王氏夢見神僧授予她一朵白色的芙蕖花，因此而懷孕生下了他。他依止山陰靈秘寺的思恭和尚剃度出家。跟隨天竺大山的恢公學習天臺教義。之後拜見湛堂，問答之間非常愉快。湛堂對眾人說：『法輪的運轉，將在未來寄望于這個孩子了。』住在第一座的玉崗潤公也認為他是第一。後來他到良渚講授《金光明經》。夢見四明法智對他說：『你所講的經與我所講的相符合。』從此更加精進。他曾經開示大眾說：『止觀一部，就是法華三昧的入門途徑。一乘十觀，就是法華三昧的真正本體。你們必須修行和理解並重，正行和助行兼顧，才能登上圓滿的果位，而不辜負祖師命宗的用意。』後來他專心修習凈土法門，繫念阿彌陀佛晝夜不停。有一天，他忽然告訴大眾說：『佛祖弘揚教化，貴在時節因緣。如果因緣與時節相違背，教化將依託於何處呢？我將要歸去了。』說完就端坐而逝。那年是七月二十二日。享年七十二歲。荼毗火化后，舌根沒有損壞。塔建在靈秘寺的西邊。得法的首座弟子是玘大璞。
孚中禪師，法名懷信，字孚中，姓姜，是奉化人。他的母親劉氏，夜裡夢見一顆大星墜落在房間里，有光芒像火一樣，她取過來吞了下去，於是就懷孕了。等到出生后，相貌與常人不同。遇到僧人就很高興。十五歲時，跟隨法華院的子思出家剃度。在五臺寺受具足戒。在半巖跟隨全公學習三觀十乘。在竺西向坦公請教禪宗的要旨。又遇到云外岫公。後來到明州的觀音寺弘法。遷居到普陀山。鎮南王虛心向他問道，宣讓王也派使者，奉獻旃檀香和紫色的伽黎衣，請求開示佛法要義。禪師在姑蘇建造寶石，建造多寶佛。
【English Translation】 English version: Sangharati robe (the robe worn by monks). And the title of Puying Miaobian. Later, he was given the posthumous title of Fohui Yuanming Guangzhao Puli. Many kings and ministers turned to Buddhism, and both Jiuzhou and foreign countries admired him.
Chan Master Juezong, whose Dharma name was Shanji and whose posthumous title was Wenming Haihui, was the son of the Lou family in Zhuji. His mother, Wang, dreamed of a divine monk giving her a white lotus flower, and thus she became pregnant and gave birth to him. He followed the monk Sigong of Lingmi Temple in Shanyin to be tonsured and become a monk. He followed Hui Gong of Dasha Mountain in Tianzhu to study the Tiantai teachings. Later, he visited Zhantang, and the question and answer were very pleasant. Zhantang said to the crowd: 'The rotation of the Dharma wheel will be hoped for in this child in the future.' Yu Gangrun, who lived in the first seat, also considered him the first. Later, he went to Liangzhu to lecture on the Suvarnaprabhasa Sutra. He dreamed that Siming Fazhi said to him: 'The sutra you are lecturing on is in accordance with what I lectured on.' From then on, he became more diligent. He once instructed the public: 'The Zhiguan part is the gateway to the Samadhi of the Lotus Sutra. The One Vehicle Ten Views is the true body of the Samadhi of the Lotus Sutra. You must pay equal attention to practice and understanding, and take into account both the main and auxiliary practices, in order to ascend to the perfect fruit position and not fail the intention of the patriarch's life.' Later, he devoted himself to cultivating the Pure Land Dharma, and kept reciting Amitabha Buddha day and night. One day, he suddenly told the public: 'The Buddha's propagation of teachings values the timing of conditions. If the conditions are contrary to the timing, where will the teachings be entrusted? I am going to return.' After speaking, he passed away while sitting upright. That year was July 22nd. He lived to be seventy-two years old. After cremation, the root of his tongue was not damaged. The pagoda was built to the west of Lingmi Temple. The chief disciple who obtained the Dharma was Qi Dapu.
Chan Master Fuzhong, whose Dharma name was Huaixin, courtesy name Fuzhong, and surname Jiang, was a native of Fenghua. His mother, Liu, dreamed at night that a large star fell into the room, with light like fire. She took it and swallowed it, and then she became pregnant. When he was born, his appearance was different from ordinary people. He was very happy when he met a monk. At the age of fifteen, he followed Zisi of Fahua Temple to become a monk and be tonsured. He received the full precepts at Wutai Temple. He studied the Three Views and Ten Vehicles with Quan Gong in Banyuan. He asked Tan Gong in Zhuxi about the main points of Chan Buddhism. He also met Yunwai Xiu Gong. Later, he went to Guanyin Temple in Mingzhou to promote the Dharma. He moved to Mount Putuo. King Zhennan humbly asked him questions, and King Xuanrang also sent envoys to offer sandalwood incense and a purple Gali robe, requesting instructions on the essentials of the Dharma. The Chan master built gemstones in Gusu and built the Taho Buddha.
塔。詔賜廣慧妙悟智寶弘教之號。升住中竺復遷天童。后住持大龍翔寺。提唱宗乘萬耳聳聽。大小歡然而親戴之。一旦晨興謂左右曰。吾將歸矣。汝等當以荷法自期。勵精進行可也。書偈曰。平生為人戾契。七十八年漏泄。今朝撒手便行。萬里晴空片雪。是年八月二十四日壽臘六十九云。
戊戌十八年 宋龍鳳四年。學士歐陽玄字原功。文章道德卓然名世。凡大製作多出其手。年八十五。謚曰文。圭齋集。
明玉珍 隨州人。集鄉兵屯于青山。未幾降於壽輝。及倪文俊陷蜀。令玉珍守之。文俊死遂自據成都。蜀中郡縣皆附號夏改天統。
正月陳友諒。陷安慶。元守將余闕死之謚忠烈。后立廟歲時致祭 三月宋毛貴破濟南。元右丞董摶霄死之。殺無血見白氣衡天死 十二月。大明兵取婺州路。守臣僧住死之 太祖諭諸將曰。戡亂雖以武。而安民必以仁。師旅之行勢如烈火。火烈則人必避之。為將者能以不殺為心。非惟國家所利。在己亦蒙其福。爾等從吾言則事不難就。大功可成矣。
己亥十九年 龍鳳五年四月。帝以天下多故。卻天壽節朝賀詔曰。朕宜敬天地法祖宗。以自修省。初度之日群臣毋朝。
浮休法師 諱允若。字季蘅。號浮休。若耶人。依雲門元公。十五剃度。謁大山恢法師
【現代漢語翻譯】 現代漢語譯本： 塔（指僧人）。朝廷賜予『廣慧妙悟智寶弘教』的稱號。先到中竺寺，后又遷到天童寺。之後住持大龍翔寺，宣講佛法，萬人傾聽。無論地位高低都歡喜地親近他。一天早晨，他對身邊的人說：『我將要走了。你們應當以繼承佛法為己任，努力精進修行。』寫下偈語說：『一生為人不合時宜，七十八年都在泄露天機。今朝撒手而去，萬里晴空飄落一片雪花。』當年八月二十四日圓寂，享年六十九歲。 戊戌十八年（公元紀年）。宋朝龍鳳四年。學士歐陽玄（字原功），文章道德卓越，名揚天下。凡是重要的著作大多出自他的手筆。享年八十五歲，謚號為『文』。見《圭齋集》。 明玉珍（人名），隨州人。聚集鄉兵駐紮在青山。不久歸降於壽輝。等到倪文俊攻陷四川，命令明玉珍鎮守。倪文俊死後，明玉珍就佔據了成都。四川各郡縣都歸附他，他稱國號為夏，改年號為天統。 正月，陳友諒攻陷安慶。元朝守將余闕戰死，被追諡為『忠烈』。後來建立廟宇，每年按時祭祀。三月，宋朝毛貴攻破濟南。元朝右丞董摶霄戰死。殺他的時候沒有血，只見白氣沖天而死。十二月，大明軍隊攻取婺州路，守臣僧住戰死。太祖告誡各位將領說：『平定叛亂雖然要靠武力，但是安定百姓一定要靠仁義。軍隊的行動勢如烈火，火勢猛烈，人們一定會躲避。為將者能夠以不殺人為心，不僅對國家有利，對自己也有好處。你們聽從我的話，事情就不難成功，大功就可以告成。』 己亥十九年（公元紀年），龍鳳五年四月。皇帝因為天下多事，取消了天壽節的朝賀，詔令說：『我應該敬畏天地，傚法祖宗，來修身反省。生日那天，群臣不用來朝拜。』 浮休法師（僧人），法名允若（字季蘅），號浮休，若耶人。依止雲門元公，十五歲剃度出家。拜見大山恢法師。
【English Translation】 English version: Ta (referring to a monk). The court bestowed upon him the title 'Guanghui Miaowu Zhibao Hongjiao' (Vast Wisdom, Subtle Enlightenment, Treasure of Wisdom, Propagator of Teaching). He first went to Zhongzhu Temple, and later moved to Tiantong Temple. After that, he presided over Dalongxiang Temple, preaching the Dharma, and tens of thousands listened attentively. People of all statuses happily approached him. One morning, he said to those around him: 'I am about to leave. You should take it upon yourselves to inherit the Dharma, and strive to practice diligently.' He wrote a verse saying: 'All my life, I have been out of sync with the world; for seventy-eight years, I have been leaking secrets. This morning, I let go and depart; in the clear sky of ten thousand miles, a snowflake falls.' He passed away on the twenty-fourth day of the eighth month of that year, at the age of sixty-nine. In the eighteenth year of Wuxu (Gregorian calendar year), the fourth year of Longfeng of the Song Dynasty. The scholar Ouyang Xuan (style name Yuangong) was renowned for his outstanding literary talent and moral character. Most of the important works were written by him. He lived to the age of eighty-five and was posthumously honored with the title 'Wen' (Civilized). See the 'Guizhai Collection'. Ming Yuzhen (personal name), a native of Suizhou. He gathered local soldiers and stationed them at Qingshan. Soon after, he surrendered to Shouhui. When Ni Wenjun captured Sichuan, he ordered Ming Yuzhen to defend it. After Ni Wenjun died, Ming Yuzhen occupied Chengdu. The counties in Sichuan all submitted to him, and he declared the state name as Xia, changing the era name to Tianshu. In the first month, Chen Youliang captured Anqing. The Yuan Dynasty general Yu Que died in battle and was posthumously honored as 'Zhonglie' (Loyal and Fierce). Later, a temple was built to him, and sacrifices were offered regularly every year. In the third month, Mao Gui of the Song Dynasty captured Jinan. Dong Tuanxiao, the Right Chancellor of the Yuan Dynasty, died in battle. When he was killed, there was no blood, only white air rising to the sky. In the twelfth month, the army of the Great Ming captured Wuzhou Road, and the defending official Seng Zhu died in battle. Emperor Taizu admonished the generals, saying: 'Although suppressing rebellion relies on force, pacifying the people must rely on benevolence. The movement of troops is like a raging fire. If the fire is fierce, people will surely avoid it. A general who can have a heart of not killing will not only benefit the country but also bring blessings to himself. If you listen to my words, things will not be difficult to succeed, and great achievements can be made.' In the nineteenth year of Jihai (Gregorian calendar year), the fifth year of Longfeng, in the fourth month. The emperor, because of the many troubles in the world, canceled the court celebration of the Tianshou Festival, issuing an edict saying: 'I should revere Heaven and Earth and emulate the ancestors to cultivate myself and reflect on my actions. On the day of my birthday, the officials do not need to come to court.' The Floating Rest Dharma Master (monk), personal name Yunruo (style name Jiheng), sobriquet Floating Rest, was a native of Ruoye. He relied on Yuan Gong of Yunmen, and was tonsured at the age of fifteen. He visited Dharma Master Da Shan Hui.
。受天臺教觀。次禮湛然。凡法智所集立之義靡不精究。隨湛堂入燕京。朝廷錫以慈光圓照之號。出住凈聖院。復主杭之興化。與天岸濟我庵無玉庭罕道望並峙。世稱錢塘四依。后居雲門。又與斷江恩休耕逸臨風吟詠。又稱雲門三高。歷越之圓通遷上竺。纓絡泉久涸禱之泉涌。命曰再來泉。筑精舍修法華三昧。為暮年凈業。后罹賊難而終。是年二月二十九也。壽八十。臘六十五。荼毗舍利如菽無算。師不妄言笑。趙子昂稱為僧中御史。有內外集云。
大用法師 諱必才。字大用。姓屈氏。臺州人。十二從西瞿法師出家祝髮進具。謁湛堂澄公親玉崗潤公。執經入室。雖至流金之暑。折膠之寒。足不逾戶。山家之玄教觀之要。悉臻其奧。玉崗嘆曰。此子非靈山會上業已習之。烏能至此哉。隨玉崗于德藏。命師分座講演。辨若雨注河翻。聽者稱之。繼主德藏。后遷杭之興福。次補演福。順帝特賜佛鑒圓照之號。是年三月十九日。焚香高稱彌陀佛號。盡一晝夜告眾曰。吾凈土緣熟三昧現前矣。為書以別相識。合掌而逝。荼毗有五色光。自龕中發火。舌根齒牙不壞。舍利滿地。穴地尺許亦有得者。壽六十八。臘五十六。所著有妙玄文句止觀增治助文法華涅槃講義章安荊溪法智禮文詩偈等。並行於世(僧傳)。
桐江
【現代漢語翻譯】 現代漢語譯本：他接受天臺宗的教義和觀行，之後師從湛然（Tang Jian，唐代天臺宗高僧）。凡是法智大師（Fa Zhi，天臺宗僧人）所建立的義理，沒有不精通研究的。跟隨湛堂（Zhan Tang，即湛然）前往燕京（Yan Jing，今北京）。朝廷賜予『慈光圓照』的稱號。出任凈聖院住持，之後又主持杭州的興化寺。與天岸（Tian An）、濟我庵無玉（Ji Wo An Wu Yu）、庭罕道望（Ting Han Dao Wang）並列，世稱『錢塘四依』。後來居住在雲門寺。又與斷江恩休（Duan Jiang En Xiu）、耕逸（Geng Yi）、臨風（Lin Feng）吟詩作賦，又被稱為『雲門三高』。歷任越州圓通寺、上竺寺住持。纓絡泉（Ying Luo Quan）長期乾涸，祈禱后泉水涌出，命名為『再來泉』。建造精舍，修習法華三昧，作為晚年的凈業。後來遭遇賊難而去世，那年是二月二十九日，享年八十歲，僧臘六十五年。荼毗（荼毗，佛教術語，指火葬）后，舍利（舍利，佛教術語，指遺骨）多如豆粒，數不勝數。大師不隨便說話嬉笑，趙子昂（Zhao Ziang，元代書法家）稱他為『僧中御史』。有內外集流傳於世。 大用法師（Da Yong Fa Shi），法名必才（Bi Cai），字大用（Da Yong），姓屈（Qu）。臺州（Tai Zhou）人。十二歲時跟隨西瞿法師（Xi Qu Fa Shi）出家，剃度並受具足戒。拜見湛堂澄公（Zhan Tang Cheng Gong）和玉崗潤公（Yu Gang Run Gong），拿著經書進入他們的房間。即使在酷暑或嚴寒時節，也從不出門。對於天臺宗的玄妙教義和觀行要領，全部精通。玉崗（Yu Gang）讚歎說：『這個孩子如果不是在靈山會上就已經學習過，怎麼能達到這種程度呢？』跟隨玉崗（Yu Gang）在德藏寺（De Zang Si），玉崗（Yu Gang）讓法師分座講演，辯才如雨，滔滔不絕，聽眾都讚歎不已。之後主持德藏寺（De Zang Si），後來遷往杭州的興福寺（Xing Fu Si），接著又補任演福寺（Yan Fu Si）住持。順帝（Shun Di，元朝皇帝）特賜『佛鑒圓照』的稱號。那年三月十九日，焚香高聲唸誦彌陀佛號，整整一天一夜，告訴眾人說：『我與凈土的因緣成熟，三昧即將現前。』寫書信與相識的人告別，合掌而逝。荼毗（荼毗，佛教術語，指火葬）時有五色光芒從龕中發出，舌根和牙齒沒有損壞，舍利（舍利，佛教術語，指遺骨）遍地都是，挖地一尺左右也能得到。享年六十八歲，僧臘五十六年。所著有《妙玄文句》、《止觀增治助文》、《法華涅槃講義》、《章安荊溪法智禮文詩偈》等，在世間流傳。（僧傳） 桐江（Tong Jiang）
【English Translation】 English version: He received the teachings and practices of the Tiantai school. Then, he studied under Zhanran (Tang Jian, a prominent monk of the Tiantai school in the Tang Dynasty). He thoroughly investigated all the doctrines established by Master Fazhi (Fa Zhi, a monk of the Tiantai school). He followed Zhandang (Zhan Tang, i.e., Zhanran) to Yanjing (Yan Jing, present-day Beijing). The imperial court bestowed upon him the title 'Ciguang Yuanzhao'. He served as the abbot of Jingsheng Monastery, and later presided over Xinghua Monastery in Hangzhou. He was ranked alongside Tian'an (Tian An), Jiwo An Wuyu (Ji Wo An Wu Yu), and Tinghan Daowang (Ting Han Dao Wang), and was known as one of the 'Four Dependables of Qiantang'. Later, he resided at Yunmen Monastery. He also composed poems with Duanjiang Enxiu (Duan Jiang En Xiu), Gengyi (Geng Yi), and Linfeng (Lin Feng), and was known as one of the 'Three Highs of Yunmen'. He served as abbot of Yuantong Monastery and Shangzhu Monastery in Yuezhou. The Yingluo Spring (Ying Luo Quan) had been dry for a long time, but after praying, the spring gushed forth, and it was named 'Reappearance Spring'. He built a hermitage and practiced the Lotus Samadhi as his pure karma in his later years. Later, he died in a bandit attack. That year was the twenty-ninth day of the second month. He lived to be eighty years old, with sixty-five years as a monk. After cremation (荼毗, Tu Pi, Buddhist term for cremation), the relics (舍利, She Li, Buddhist term for remains) were as numerous as beans, countless in number. The master did not speak or laugh frivolously. Zhao Ziang (Zhao Ziang, a calligrapher of the Yuan Dynasty) called him 'the censor among monks'. He has internal and external collections circulating in the world. The Great Dharma Master Dayong (Da Yong Fa Shi), personal name Bicai (Bi Cai), style name Dayong (Da Yong), surname Qu (Qu), was a native of Taizhou (Tai Zhou). At the age of twelve, he became a monk under Dharma Master Xiqu (Xi Qu Fa Shi), tonsured and received the full precepts. He visited Master Zhandang Cheng (Zhan Tang Cheng) and Master Yugang Run (Yu Gang Run), and entered their rooms with scriptures. Even in the heat of summer or the cold of winter, he never left the house. He mastered all the profound teachings and essential practices of the Tiantai school. Yugang (Yu Gang) exclaimed, 'If this child had not already studied at the Vulture Peak Assembly, how could he have reached this level?' Following Yugang (Yu Gang) at Dezang Monastery (De Zang Si), Yugang (Yu Gang) had the master give lectures from a separate seat. His eloquence was like rain, pouring forth like a river, and the listeners praised him endlessly. Later, he presided over Dezang Monastery (De Zang Si), then moved to Xingfu Monastery (Xing Fu Si) in Hangzhou, and then filled the position of abbot of Yanfu Monastery (Yan Fu Si). Emperor Shun (Shun Di, Emperor of the Yuan Dynasty) specially bestowed the title 'Buddha Mirror Perfect Illumination'. On the nineteenth day of the third month of that year, he burned incense and loudly recited the name of Amitabha Buddha for a whole day and night, and told the assembly, 'My karmic connection with the Pure Land is ripe, and Samadhi is about to appear.' He wrote letters to bid farewell to those he knew, and passed away with his palms together. During cremation (荼毗, Tu Pi, Buddhist term for cremation), five-colored lights emanated from the niche, his tongue root and teeth were not damaged, and relics (舍利, She Li, Buddhist term for remains) were all over the ground. They could also be found by digging about a foot deep. He lived to be sixty-eight years old, with fifty-six years as a monk. His writings include 'Wonderful Profound Meaning of Sentences', 'Commentary on Stopping and Observing', 'Lectures on the Lotus Nirvana Sutra', 'Zhang'an Jingxi Fazhi Ritual Poems', etc., which are circulating in the world. (Biographies of Monks) Tongjiang (Tong Jiang)
法師 諱紹。大嚴之桐江人。因以為號。姓吳。母李氏。入鳳山寺祝髮受具。私曰。化龍之魚肯以𨁃涔求生乎。謁雙徑大辨陵公。公以單傳心印詰難久之。復遍參名宿知法之無異味也。閱大藏教至三過通其旨趣。出世景德寺興復廢墜。詔住義烏寶林。一時法席號為極盛。是年八月初七日。翛然而化。壽七十四。臘五十八。阇維舍利如紺珠。齒牙貫珠不壞。有三會語錄並桐江集行世。
庚子二十年正月。五色云現 大都有杜鵑 彗星見於東方 五月朔日食。雨雹。
劉伯溫 諱基。括蒼人。自幼聰明絕倫。凡天文兵法性理諸書。過目洞識其要。嘗游西湖有異云起西北。光映湖水。時魯道源與諸同遊者。皆以為慶雲。劉曰。此天子氣也。應在金陵。十年後有王者興。我當輔之。諸人以為狂悉去之。惟西蜀趙天澤奇之。以為諸葛孔明之流。是年太祖下金華定括蒼。基乃指乾象謂所親曰。此天命也。豈人力耶。太祖遣孫炎聘之。劉趨金陵。陳時務十八策。上嘉納之楊憲曰。福基於至誠。禍生於反覆。
辛丑二十一年 宋龍鳳七年 漢大義二年 正月朔。奉小明王慶賀禮。劉基怒罵不拜。陳太祖以天命所在。乃定征伐之計。
竺遠禪師 諱正源。字竺遠。歐陽姓。南庸人。二十七受具。始見陵公。問答
【現代漢語翻譯】 現代漢語譯本： 法師，法號紹，是大嚴桐江（地名）人，因此以桐江為號。俗姓吳，母親李氏。在鳳山寺剃度受戒。他私下說：『化龍的魚怎麼會用淺水洼來求生呢？』於是去拜見雙徑大辨陵公（人名）。陵公用單傳心印（佛教用語，指不立文字，直指人心，見性成佛的禪宗傳承方式）詰難他很久。他又遍訪名宿，知道佛法的真諦並無不同。閱讀大藏經三遍，通曉其旨趣。出任景德寺住持，重興衰敗的寺廟。奉詔住持義烏寶林寺，一時法席極為興盛。在那一年八月初七日，安詳圓寂。享年七十四歲，僧臘五十八年。荼毗（佛教用語，指火葬）后，舍利（佛教用語，指遺骨）如紺珠（深青色的珍珠），齒牙連貫如珠，沒有損壞。有《三會語錄》和《桐江集》流傳於世。
庚子二十年正月，出現五色云。大都（元朝首都，今北京）有杜鵑鳥。彗星出現在東方。五月初一發生日食，並下冰雹。
劉伯溫，名基，是括蒼（地名）人。從小聰明絕倫，凡是天文、兵法、性理等書籍，看過就能洞悉其要義。曾經遊覽西湖，有奇異的雲彩從西北方升起，光芒映照湖水。當時魯道源和一同遊覽的人，都認為是慶雲（祥瑞之云）。劉伯溫說：『這是天子之氣，應在金陵（今南京）。十年後會有王者興起，我應當輔佐他。』眾人認為他狂妄，都離開了。只有西蜀趙天澤認為他很奇特，認為他是諸葛孔明一流的人物。那一年，太祖（朱元璋）攻下金華，平定括蒼，劉伯溫於是指著天象對親近的人說：『這是天命啊，難道是人力所能改變的嗎？』太祖派遣孫炎聘請他，劉伯溫前往金陵，陳述時務十八策，太祖嘉獎並採納了他的建議。楊憲說：『福氣產生於至誠，禍患產生於反覆。』
辛丑二十一年，是宋龍鳳七年，漢大義二年。正月初一，（群臣）奉小明王（韓林兒）慶賀新年。劉伯溫怒罵不拜。陳太祖（朱元璋）認為天命在自己這裡，於是制定了征伐的計劃。
竺遠禪師，法名正源，字竺遠，俗姓歐陽，是南庸（地名）人。二十七歲受具足戒。最初拜見陵公（人名），（有如下）問答。
【English Translation】 English version: The Dharma Master, named Shao, was from Tongjiang (place name) in Dayan, hence he used Tongjiang as his title. His surname was Wu, and his mother was Madam Li. He was tonsured and received the precepts at Fengshan Temple. He said privately, 'How can a fish destined to become a dragon seek survival in a puddle?' He then visited Great Master Bianling (person's name) of Shuangjing. Master Ling challenged him for a long time with the single transmission of the mind seal (Buddhist term, referring to the Chan/Zen transmission that does not rely on words, directly pointing to the mind, seeing one's nature and becoming a Buddha). He then visited famous monks everywhere and realized that the essence of the Dharma was the same. He read the entire Tripitaka (Buddhist canon) three times, understanding its meaning thoroughly. He became the abbot of Jingde Temple, reviving the dilapidated temple. He was ordered to reside at Baolin Temple in Yiwu, and his Dharma assembly was extremely prosperous for a time. On the seventh day of the eighth month of that year, he passed away peacefully. He lived to the age of seventy-four, with fifty-eight years as a monk. After cremation (Buddhist term, referring to cremation), the relics (Buddhist term, referring to remains) were like dark blue pearls, and the teeth were strung together like beads, remaining intact. The 'Three Assemblies Records' and the 'Tongjiang Collection' are circulated in the world.
In the first month of the twentieth year of Gengzi, five-colored clouds appeared. There were cuckoos in Dadu (the capital of the Yuan Dynasty, now Beijing). A comet appeared in the east. On the first day of the fifth month, there was a solar eclipse and hail.
Liu Bowen, named Ji, was from Kuocang (place name). He was exceptionally intelligent from a young age, and he could understand the essence of books on astronomy, military strategy, and metaphysics after reading them once. He once visited West Lake, and strange clouds rose from the northwest, with light reflecting on the lake. At that time, Lu Daoyuan and others who were traveling with him all thought it was an auspicious cloud. Liu Bowen said, 'This is the aura of the Son of Heaven, and it should be in Jinling (now Nanjing). In ten years, a king will rise, and I should assist him.' The others thought he was crazy and left. Only Zhao Tianze from Western Shu thought he was extraordinary, considering him to be like Zhuge Kongming. In that year, Emperor Taizu (Zhu Yuanzhang) conquered Jinhua and pacified Kuocang. Liu Bowen then pointed to the celestial phenomena and said to his relatives, 'This is the mandate of heaven, how can it be changed by human power?' Emperor Taizu sent Sun Yan to invite him, and Liu Bowen went to Jinling and presented eighteen strategies for current affairs. Emperor Taizu praised and adopted his suggestions. Yang Xian said, 'Good fortune arises from sincerity, and misfortune arises from fickleness.'
The twenty-first year of Xinchou was the seventh year of Longfeng of the Song Dynasty and the second year of Dayi of the Han Dynasty. On the first day of the first month, (the officials) celebrated the New Year with the Little Prince Ming (Han Lin'er). Liu Bowen scolded and refused to bow. Emperor Taizu of Chen (Zhu Yuanzhang) believed that the mandate of heaven was with him, so he formulated a plan for conquest.
Chan Master Zhuyuan, Dharma name Zhengyuan, style name Zhuyuan, surname Ouyang, was from Nanyong (place name). He received the full precepts at the age of twenty-seven. He first met Master Ling (person's name), (and the following) questions and answers (occurred).
省悟智開識融外內無礙。雄談慧辨動靜皆空。住興聖道場靈隱諸名剎。帝師錫以佛慧慈照普應禪師之號。方鎮大臣邀請住持徑山。是年六月二十六日歿。壽七十二。臘四十五。塔于徑山 八月。大明帥師伐漢。徐達曰。師直為壯。劉基曰。取威制敵。在此時也。
水庵禪師 諱守貴。字無用。族甄氏。婺州人。十八學法為僧。首謁千巖長公。與向上之機。默究有契。隨千巖興聖壽古剎。后還天龍。復參中峰斷崖梁山。反覆扣答。初無異致。師曰千江雖殊而明月則一。吾今無復疑矣。是年八月二十日作偈。寄別丞相帖睦爾公。頌曰。一蝸臭殼內外穢惡。撒手便行虛空振鐸。天龍一指今猶昨。擲筆而化。丞相大加嘆異。壽七十二。臘五十四。塔于天龍西崗。
冬十一月。黃河自平陸三門磧下至孟津五十餘里皆清凡七日。
壬寅二十二年 宋龍鳳八 漢大義三 二月彗星見於危宿。光丈餘。色青白 三月長星見虛危間。形如練數十丈。
松隱禪師 諱德然。號唯庵。云間張氏子。出家得度后。謁千巖禪師有所悟入。又謁石屋于霞冪山。屋書松隱二字授之。師至華亭構室以名額焉。又主千巖所居之壽聖。刺血書經。有語錄行世。
癸卯二十三年 宋龍鳳九年 漢大義四年 正月。明玉珍稱帝。
【現代漢語翻譯】 現代漢語譯本： 省悟之後，智慧開啟，對事物的理解內外通融，毫無阻礙。雄辯滔滔，慧眼明辨，動靜之間皆能領悟到空的真諦。駐錫並興盛聖道場和靈隱等諸多名剎。帝師賜予『佛慧慈照普應禪師』的稱號。地方長官和大臣們邀請他主持徑山。這年六月二十六日圓寂，享年七十二歲，僧臘四十五年。八月，建塔于徑山。 大明軍隊統帥率軍征討漢國，徐達說：『師出有名，自然聲勢壯大。』劉基說：『此時正是樹立威望，制服敵人的時候。』
水庵禪師，法名守貴，字無用，婺州甄氏人。十八歲學法出家為僧，首先拜謁千巖長公，領悟了向上之機，默默研究，心領神會。跟隨千巖興建聖壽古剎，之後返回天龍寺。又參訪中峰、斷崖、梁山等禪師，反覆請教，但最初並沒有特別的領悟。禪師說：『千條江河雖然不同，但明月只有一個。我現在再也沒有疑惑了。』這年八月二十日作偈，寄別丞相帖睦爾公。偈語說：『一個蝸牛臭殼，內外污穢不堪，撒手放下便走，虛空中震響鈴鐸。天龍一指，如今依然如昨。』說完擲筆圓寂。丞相非常驚歎他的奇異。享年七十二歲，僧臘五十四年。建塔于天龍寺西崗。
冬季十一月，黃河從平陸三門磧下到孟津五十多里都變得清澈，共持續了七天。
壬寅二十二年，宋龍鳳八年，漢大義三年，二月，彗星出現在危宿，光芒一丈多長，顏色青白。三月，長星出現在虛宿和危宿之間，形狀像白絹，長達數十丈。
松隱禪師，法名德然，號唯庵，云間張氏之子。出家得度后，拜謁千巖禪師，有所領悟。又在霞冪山拜謁石屋禪師，石屋禪師書寫『松隱』二字授予他。禪師到達華亭，建造房屋並以此命名。又主持千巖禪師曾經居住的壽聖寺，刺血書寫佛經，有語錄流傳於世。
癸卯二十三年，宋龍鳳九年，漢大義四年，正月，明玉珍稱帝。
【English Translation】 English version: After awakening, wisdom opened, and understanding of things became unobstructed both internally and externally. Eloquent in discourse, discerning with wisdom, one could comprehend the true meaning of emptiness in both movement and stillness. He resided at and promoted the Shengdao Monastery and many famous temples such as Lingyin. The Imperial Teacher bestowed upon him the title of 'Zen Master Fohui Cizhao Puying'. Local officials and ministers invited him to preside over Jingshan. He passed away on the twenty-sixth day of June of that year, at the age of seventy-two, with forty-five years of monastic life. In August, a pagoda was built at Jingshan. The commander of the Ming army led troops to conquer the Han state. Xu Da said, 'An army with a just cause naturally has great momentum.' Liu Ji said, 'Now is the time to establish authority and subdue the enemy.'
Zen Master Shui'an, named Shougui, styled Wuyong, was from the Zhen family of Wuzhou. At the age of eighteen, he studied the Dharma and became a monk, first visiting Elder Qianyan, where he grasped the opportunity for upward progress, silently studying and comprehending. He followed Qianyan in building the Shengshou Ancient Temple, and later returned to Tianlong Temple. He also visited Zen Masters Zhongfeng, Duanya, and Liangshan, repeatedly seeking instruction, but initially without any special understanding. The Zen Master said, 'Although a thousand rivers are different, the moon is one. I have no more doubts now.' On the twentieth day of August of that year, he composed a verse, sending it to Chancellor Tiemuer. The verse said, 'A snail's stinky shell, filthy inside and out, letting go and walking away, shaking the bell in the void. Tianlong's one finger is still as it was yesterday.' After saying this, he threw down his pen and passed away. The Chancellor greatly marveled at his strangeness. He lived to be seventy-two years old, with fifty-four years of monastic life. A pagoda was built for him on the west hill of Tianlong Temple.
In the eleventh month of winter, the Yellow River from Pinglu Sanmen Qi (Three Gate Shoal) down to Mengjin, for more than fifty li (Chinese miles), became clear for seven days.
In the twenty-second year of Renyin, the eighth year of Song Longfeng, and the third year of Han Dayi, in February, a comet appeared in the Wei constellation, with a light more than one zhang (Chinese measurement unit) long, and a color of blue and white. In March, a long star appeared between the Xu and Wei constellations, shaped like silk, tens of zhang long.
Zen Master Songyin, named Deran, styled Weian, was the son of the Zhang family of Yunjian. After leaving home and being ordained, he visited Zen Master Qianyan and had some understanding. He also visited Zen Master Shiwu at Xiami Mountain. Zen Master Shiwu wrote the two characters 'Songyin' and gave them to him. The Zen Master arrived at Huating, built a house and named it after these characters. He also presided over the Shousheng Temple where Zen Master Qianyan had lived, writing Buddhist scriptures with his blood, and his recorded sayings are circulated in the world.
In the twenty-third year of Guimao, the ninth year of Song Longfeng, and the fourth year of Han Dayi, in January, Ming Yuzhen declared himself emperor.
建國號大夏。改元天統元年。
七月。陳友諒圍洪都。太祖帥諸將討之。大戰于鄱陽湖。友諒敗死 是戰也。友諒驍將奮犯太祖之舟。計無所出。韓成服上冠袍投水死 劉基大呼。難星過可更舟。太祖更之未半餉。舊舟為敵炮擊碎矣 又張鐵冠笑賀曰。友諒死矣。降卒來言。友諒為流矢貫睛及頭而死。
周顛仙 建昌人。每見人必曰。告太平。飲酒極多終不醉。太祖曾命覆以甕。積薪煆之。火息啟視正坐晏然。及徵友諒問此行何如。應聲曰好。仰視屋久之曰。上面無他底。從行苦無風。顛曰。只管行只管有風。不行便無風。既而迅飆猛作。及見江豚顛曰。水怪見損人多。
甲辰二十四年 宋龍鳳十年 夏天統二年 正月。太祖建國號曰吳 二月陳理降。江西悉平。
陳友諒。用鏤金床。斯進太祖。曰陳氏窮奢極靡。焉得不亡。侍臣曰。未富而驕未貴而侈。所以取敗。太祖曰。既富豈可驕。既貴豈可侈乎。
實庵禪師 諱茂。號松隱。實庵其字。族鄭。母胡氏。奉化人。年十六依傳法寺希顏出家。受戒于昭慶惠律師。見南澗泉公。復謁古林茂公。林曰。子明知四大五蘊是生死根本。何故入此革囊耶。師擬議間林以錫杖擊之。師豁然悟入。後會月江印公于湖之道場。請師分座說法。大眾允
【現代漢語翻譯】 現代漢語譯本： 建國，國號定為大夏，改年號為天統元年。
七月，陳友諒（Chen Youliang，元末農民起義領袖）圍攻洪都（Hongdu，今南昌）。太祖（Taizu，明太祖朱元璋）率領眾將前去討伐。在鄱陽湖（Poyang Lake）展開大戰。陳友諒戰敗身亡。在這場戰役中，陳友諒手下的驍勇將領奮力衝擊太祖的座船。情急之下，韓成（Han Cheng）穿戴好朝服官帽，投水而死。劉基（Liu Ji，明朝開國功臣，字伯溫）大聲呼喊：『難星（ominous star）過去了，可以換船了！』太祖更換船隻還沒過一半時間，舊船就被敵人的炮火擊碎了。又有張鐵冠（Zhang Tieguan）笑著祝賀說：『陳友諒死了！』投降的士兵來報告說，陳友諒是被飛箭射中眼睛和頭部而死的。
周顛仙（Zhou Dianxian，元末明初的道士）：建昌（Jianchang，今江西省）人。每次見到人必定說：『太平了！』喝很多酒始終不醉。太祖曾經命令用大甕倒扣住他，堆積柴火焚燒。火熄滅后打開看，他端正地坐在那裡，神態安詳。等到征討陳友諒時，太祖問他此行如何，他應聲回答說：『好！』仰頭看著屋頂很久，說：『上面沒有其他東西。』隨行的人苦於沒有風。周顛仙說：『只管走，只管有風。不走就沒有風。』不久之後，狂風猛烈地刮起來。等到看見江豚（river porpoise），周顛仙說：『水怪出現，會損害很多人。』
甲辰二十四年（公元1364年），相當於宋龍鳳十年，夏天統二年，正月，太祖建立國號為吳。二月，陳理（Chen Li，陳友諒之子）投降，江西（Jiangxi）全部平定。
陳友諒使用鏤金的床。有人將此進獻給太祖，說：『陳氏窮奢極欲，怎能不滅亡？』侍臣說：『還沒富裕就驕傲，還沒顯貴就奢侈，這就是他失敗的原因。』太祖說：『已經富裕了難道就可以驕傲嗎？已經顯貴了難道就可以奢侈嗎？』
實庵禪師（Shi'an Chan Shi，Zen Master Shi'an）：法名茂（Mao），號松隱（Songyin），實庵是他的字。姓鄭（Zheng）。母親胡氏（Hu），是奉化（Fenghua）人。十六歲時依從傳法寺（Chuanfa Temple）的希顏（Xiyan）出家。在昭慶惠律師（Zhaoqing Hui Lvshi）處受戒。拜見南澗泉公（Nanjian Quan Gong），又拜謁古林茂公（Gulin Mao Gong）。古林茂公問：『你明明知道四大五蘊（四大指地、水、火、風，五蘊指色、受、想、行、識，佛教認為是構成世界和人生的基本要素）是生死根本，為什麼還要進入這個革囊（skin bag，指人的身體）呢？』實庵禪師正在思索時，古林茂公用錫杖擊打他。實庵禪師豁然開悟。後來在湖之（Huzhi）道場與月江印公（Yuejiang Yin Gong）相會，月江印公請實庵禪師分座說法，大眾同意。
【English Translation】 English version: He established the state, naming it Great Xia (Great Xia), and changed the era name to the first year of Tianshun (Tianshun).
In July, Chen Youliang (Chen Youliang, a peasant uprising leader in the late Yuan Dynasty) besieged Hongdu (Hongdu, present-day Nanchang). Taizu (Taizu, Zhu Yuanzhang, the founding emperor of the Ming Dynasty) led his generals to suppress him. A great battle took place at Poyang Lake (Poyang Lake). Chen Youliang was defeated and killed. During this battle, a valiant general under Chen Youliang fiercely attacked Taizu's boat. In desperation, Han Cheng (Han Cheng) put on his court attire and hat and drowned himself. Liu Ji (Liu Ji, a meritorious official of the Ming Dynasty, styled Bowen) shouted loudly, 'The ominous star (ominous star) has passed, we can change boats!' Before Taizu had finished changing boats, the old boat was shattered by enemy fire. Then Zhang Tieguan (Zhang Tieguan) laughed and congratulated, saying, 'Chen Youliang is dead!' A surrendered soldier reported that Chen Youliang had been killed by an arrow that pierced his eye and head.
Zhou Dianxian (Zhou Dianxian, a Taoist priest in the late Yuan and early Ming Dynasties) was from Jianchang (Jianchang, present-day Jiangxi Province). Every time he saw someone, he would say, 'Peace is here!' He drank a lot of wine but never got drunk. Taizu once ordered him to be covered with a large urn and burned with firewood. When the fire went out and it was opened, he was sitting there upright, looking peaceful. When Taizu was about to conquer Chen Youliang, he asked him how the trip would go. He replied, 'Good!' He looked up at the roof for a long time and said, 'There is nothing else above.' The entourage was distressed by the lack of wind. Zhou Dianxian said, 'Just keep walking, and there will be wind. If you don't walk, there will be no wind.' Soon after, a strong wind blew up. When he saw a river porpoise (river porpoise), Zhou Dianxian said, 'The water monster has appeared and will harm many people.'
The twenty-fourth year of Jiachen (1364 AD), equivalent to the tenth year of Longfeng of the Song Dynasty, and the second year of Tianshun of Great Xia, in the first month, Taizu established the state name as Wu. In the second month, Chen Li (Chen Li, son of Chen Youliang) surrendered, and Jiangxi (Jiangxi) was completely pacified.
Chen Youliang used a bed inlaid with gold. Someone presented this to Taizu, saying, 'The Chen family is extravagant and wasteful, how can they not perish?' An attendant said, 'He was arrogant before he was rich, and extravagant before he was noble, which is why he failed.' Taizu said, 'Can one be arrogant just because one is rich? Can one be extravagant just because one is noble?'
Zen Master Shi'an (Shi'an Chan Shi, Zen Master Shi'an): His Dharma name was Mao (Mao), his style name was Songyin (Songyin), and Shi'an was his given name. His surname was Zheng (Zheng). His mother, Hu (Hu), was from Fenghua (Fenghua). At the age of sixteen, he became a monk under Xiyan (Xiyan) at Chuanfa Temple (Chuanfa Temple). He received the precepts from Vinaya Master Hui of Zhaoqing (Zhaoqing Hui Lvshi). He visited Nanjian Quan Gong (Nanjian Quan Gong) and then Gulin Mao Gong (Gulin Mao Gong). Gulin Mao Gong asked, 'You clearly know that the four elements and five aggregates (四大 refers to earth, water, fire, and wind; 五蘊 refers to form, feeling, perception, volition, and consciousness, which Buddhism considers the basic elements that constitute the world and life) are the root of birth and death, why do you enter this skin bag (skin bag, referring to the human body)?' While Zen Master Shi'an was pondering, Gulin Mao Gong struck him with his staff. Zen Master Shi'an suddenly attained enlightenment. Later, he met Yuejiang Yin Gong (Yuejiang Yin Gong) at the Huzhi (Huzhi) Dojo, and Yuejiang Yin Gong invited Zen Master Shi'an to share the seat and preach the Dharma, which the assembly agreed to.
悅。宣政院命居瑞雲之清涼寺。奏賜佛光普照之謚。住十五年退隱惠堂。是年八月二十七日。憑幾握右手為拳。以額枕之而逝。壽八十五歲。
乙巳二十五年 龍鳳十一 天統三年 二月日旁有一月一星 四月日中有一黑子 五月大都雨𣮖。長尺許。或曰龍鬚也。命拾而祀之 冬太祖置國子學于應天府。規制宏麗行。至廣業堂前偶發一言云。天下有福兒郎。應得居此。迄今居此者。往往古魁選。躋位三臺者焉。
丙午至正二十六年 龍鳳十二年 大統四年 二月黃河北徙。自東明曹濮及濟寧 三月玉珍卒。子明升嗣立。改元開熙 五月太祖訪求古今書籍。藏之秘府。以資覽閱。太祖曰。孔子之言。真治國之良規。孔子誠萬世之師也 八月拓建康城于鐘山之陽。延亙週迴五十餘里。盡據山川之勝 十二月太祖立宗廟社稷曰。宮室但取完固而已。何必雕巧 十二月宋主小明王韓林兒殂。
曇芳禪師 諱忠。法號廣慈。住持徑山。當四十九代云。
無還禪師(富) 辨庵禪師(訥)
丁未二十七年 吳元年 開熙二 正月。絳州夜聞天鼓鳴。其聲如空中戰鬥者 三月太祖定文武科取士之法 應文舉者。察言行以觀其德。考經術以觀其業。試書算以觀其能。策經史時務。以觀其政事。應武舉
【現代漢語翻譯】 現代漢語譯本： 悅（Yue）。宣政院（Xuanzheng Yuan，元朝掌管佛教事務的機構）命其居住在瑞雲（Ruiyun）的清涼寺（Qingliang Temple）。上奏朝廷賜予『佛光普照』（Foguang Puzhao）的謚號。住了十五年，退隱於惠堂（Hui Tang）。這年八月二十七日，靠著幾案，握著右手成拳，用額頭枕著它而逝世，享年八十五歲。 乙巳二十五年（Yisi twenty-fifth year）龍鳳（Longfeng，韓林兒年號）十一年，天統（Tiantong，明玉珍年號）三年，二月，太陽旁邊有一個月亮和一顆星星；四月，太陽中間有一個黑點；五月，大都（Dadu，元朝首都，今北京）下冰雹，長約一尺多，有人說是龍鬚，命令拾起來祭祀。冬天，太祖（Taizu，朱元璋）在應天府（Yingtianfu，今南京）設定國子學（Guozixue，古代中央官學），規模宏大華麗。到廣業堂（Guangye Tang）前，偶然說了一句話：『天下有福的兒郎，應該住在這裡。』直到現在，住在這裡的人，往往是古代科舉考試中的佼佼者，晉陞到三臺（Santai，指宰輔）的位置。 丙午至正（Zhengzheng，元朝年號）二十六年，龍鳳十二年，大統四年，二月，黃河北遷，從東明（Dongming）、曹濮（Caopu）到濟寧（Jining）；三月，明玉珍（Ming Yuzhen）去世，兒子明升（Ming Sheng）繼位，改年號為開熙（Kaixi）；五月，太祖訪求古今書籍，藏在秘府，用來瀏覽閱讀。太祖說：『孔子（Kongzi）的話，真是治理國家的良好規範，孔子真是萬世的老師啊。』八月，在鐘山（Zhongshan）南面擴建康城（Jiankang City），綿延周長五十多里，完全佔據山川的優勢。十二月，太祖建立宗廟社稷，說：『宮室只要堅固完整就可以了，何必雕琢精巧。』十二月，宋主小明王（Xiaoming Wang，韓林兒）韓林兒（Han Lin'er）去世。 曇芳禪師（Tanfang Chanshi），法名廣慈（Guangci），住持徑山（Jingshan），是第四十九代。 無還禪師（Wuhuan Chanshi）（富），辨庵禪師（Bian'an Chanshi）（訥）。 丁未二十七年（Dingwei twenty-seventh year），吳元年（Wu first year），開熙二（Kaixi second year），正月，絳州（Jiangzhou）夜晚聽到天鼓鳴響，聲音好像在空中戰鬥一樣；三月，太祖確定文武科取士的方法：應考文科的人，考察其言行來觀察其德行，考查經術來觀察其學業，考試書法算術來觀察其才能，用經史時務來出策問，以此來觀察其政事。應考武科的人……
【English Translation】 English version: Yue. The Xuanzheng Yuan (an Yuan dynasty institution in charge of Buddhist affairs) ordered him to reside in Qingliang Temple (Qingliang Temple) in Ruiyun. He was posthumously granted the title 'Foguang Puzhao' (Buddha's Light Universally Shining) by the court. After living there for fifteen years, he retired to Hui Tang. On the twenty-seventh day of the eighth month of that year, he leaned on a low table, held his right hand in a fist, and rested his forehead on it, passing away at the age of eighty-five. In the twenty-fifth year of Yisi (Yisi twenty-fifth year), the eleventh year of Longfeng (Longfeng, reign title of Han Lin'er), the third year of Tiantong (Tiantong, reign title of Ming Yuzhen), in the second month, there was a moon and a star beside the sun; in the fourth month, there was a black spot in the middle of the sun; in the fifth month, Dadu (Dadu, the capital of the Yuan dynasty, present-day Beijing) experienced a hailstorm, with hailstones about a foot long. Some said they were dragon whiskers, and an order was given to collect and worship them. In winter, Taizu (Taizu, Zhu Yuanzhang) established the Guozixue (ancient central government school) in Yingtianfu (present-day Nanjing), with magnificent and splendid regulations. Upon arriving in front of Guangye Tang, he casually said, 'Blessed children of the world should reside here.' To this day, those who reside here are often the best performers in the ancient imperial examinations, rising to the position of Santai (referring to high-ranking officials). In the twenty-sixth year of Zhengzheng (Zhengzheng, reign title of the Yuan dynasty), the twelfth year of Longfeng, the fourth year of Datong, in the second month, the Yellow River shifted northward, from Dongming, Caopu to Jining; in the third month, Ming Yuzhen passed away, and his son Ming Sheng succeeded him, changing the reign title to Kaixi; in the fifth month, Taizu sought out ancient and modern books, storing them in the secret archives for browsing and reading. Taizu said, 'The words of Confucius (Kongzi) are truly good regulations for governing the country. Confucius is indeed a teacher for all generations.' In the eighth month, Jiankang City was expanded to the south of Zhongshan, extending for more than fifty li in circumference, fully occupying the advantages of the mountains and rivers. In the twelfth month, Taizu established ancestral temples and altars to the gods of earth and grain, saying, 'Palaces and houses only need to be strong and complete, why must they be carved and crafted with such intricacy?' In the twelfth month, the Song ruler Xiaoming Wang (Xiaoming Wang, Han Lin'er), Han Lin'er, passed away. Chan Master Tanfang (Tanfang Chanshi), Dharma name Guangci (Guangci), abbot of Jingshan (Jingshan), was the forty-ninth generation. Chan Master Wuhuan (Wuhuan Chanshi) (wealthy), Chan Master Bian'an (Bian'an Chanshi) (reticent). In the twenty-seventh year of Dingwei (Dingwei twenty-seventh year), the first year of Wu (Wu first year), the second year of Kaixi (Kaixi second year), in the first month, in Jiangzhou, the sound of a heavenly drum was heard at night, sounding like fighting in the air; in the third month, Taizu established the method for selecting scholars through civil and military examinations: Those who apply for the civil examination should have their words and deeds examined to observe their virtue, their knowledge of the classics examined to observe their learning, their calligraphy and arithmetic tested to observe their talent, and their ability to formulate policies on classics, history, and current affairs examined to observe their political affairs. Those who apply for the military examination...
者先以謀略。次以武藝俱求實效云 六月朔日食。皇太子寢殿後。新甃井中有龍。出光焰爍人。宮人仆地 九月大明兵取平江路。執吳王張士誠以歸。士誠閉目不食。自縊死 十月。大明兵取通州及臺州。時溫臺等皆方國珍所據。相次以降 太祖命大將徐達副將常遇春。北定中原 太祖定律令。頒戊申歷 十二月大明兵。討方國珍降之。
南楚禪師 諱悅。隆興人。法號佛慈法喜。住持徑山。當五十代云。
集列八十有五人。附見一百二十三人。
東昌法師 昊天講主 逸林上師
虛照禪師 海云禪師 仙林法師
古源法師(清) 竹堂法師(傳) 雲夢法師(澤)
癡絕法師(沖) 無準禪師 偃溪禪師
西云禪師 著赤上師 刺溫卜師
柏林法師(潭) 萬安法師(揀) 寂照禪師
方山律師(寶) 大德法師(圓) 關輔法師(懷)
南陽法師(慈) 大林法師(性) 海聞和尚
法照禪師(禧) 淵叟法師(湛) 大德律師(溫)
明靜法師(志) 無極法師(度) 北溪法師(聞)
藏叟禪師 佛鑒禪師(铦) 羅山法師(常)
月庭法師(忠) 孤舟法師(濟
【現代漢語翻譯】 現代漢語譯本 先以謀略，再以武藝，都要求務求實效。六月初一發生日食。皇太子寢殿後新砌的井裡有龍出現，光焰灼人，宮人嚇得仆倒在地。九月，大明軍隊攻取平江路，捉拿吳王張士誠並押解回京。張士誠閉目不食，最終自縊而死。十月，大明軍隊攻取通州和臺州。當時溫州、臺州等地都被方國珍佔據，相繼投降。太祖皇帝命令大將徐達、副將常遇春，北上平定中原。太祖皇帝頒佈律令，頒行戊申歷。十二月，大明軍隊討伐方國珍，方國珍投降。
南楚禪師，名諱悅，隆興人，法號佛慈法喜，住持徑山，為第五十代住持。
集列八十五人，附見一百二十三人。
東昌法師，昊天講主，逸林上師。
虛照禪師，海云禪師，仙林法師。
古源法師(清)，竹堂法師(傳)，雲夢法師(澤)。
癡絕法師(沖)，無準禪師，偃溪禪師。
西云禪師，著赤上師，刺溫卜師。
柏林法師(潭)，萬安法師(揀)，寂照禪師。
方山律師(寶)，大德法師(圓)，關輔法師(懷)。
南陽法師(慈)，大林法師(性)，海聞和尚。
法照禪師(禧)，淵叟法師(湛)，大德律師(溫)。
明靜法師(志)，無極法師(度)，北溪法師(聞)。
藏叟禪師，佛鑒禪師(铦)，羅山法師(常)。
月庭法師(忠)，孤舟法師(濟)
【English Translation】 English version First, strategies are employed, followed by martial skills, both pursued for practical effectiveness. On the first day of the sixth month, there was a solar eclipse. In the newly built well behind the Crown Prince's chambers, a dragon appeared, its light scorching people, causing palace servants to fall to the ground. In the ninth month, the Ming army captured Pingjiang Road, arrested Wu King Zhang Shicheng and escorted him back to the capital. Zhang Shicheng closed his eyes and refused to eat, eventually hanging himself. In the tenth month, the Ming army captured Tongzhou and Taizhou. At that time, Wenzhou, Taizhou, and other places were occupied by Fang Guozhen, who surrendered one after another. Emperor Taizu ordered General Xu Da and Deputy General Chang Yuchun to pacify the Central Plains to the north. Emperor Taizu promulgated laws and regulations, and issued the Wushen calendar. In the twelfth month, the Ming army attacked Fang Guozhen, who surrendered.
Chan Master Nanchu, named Yue, was from Longxing. His Dharma name was Foci Faxi. He was the abbot of Jingshan Monastery, the fiftieth abbot in the lineage.
A collection of eighty-five individuals, with one hundred and twenty-three others mentioned.
Dongyang Dharma Master, Haotian Lecturer, Yilin Senior Master.
Xuzhao Chan Master, Haiyun Chan Master, Xianlin Dharma Master.
Guyuan Dharma Master (Qing), Zhutang Dharma Master (Chuan), Yunmeng Dharma Master (Ze).
Chijue Dharma Master (Chong), Wuzhun Chan Master, Yanxi Chan Master.
Xiyun Chan Master, Zhechi Senior Master, Ciwen Diviner.
Bolin Dharma Master (Tan), Wan'an Dharma Master (Jian), Jizhao Chan Master.
Fangshan Vinaya Master (Bao), Dade Dharma Master (Yuan), Guanfu Dharma Master (Huai).
Nanyang Dharma Master (Ci), Dalin Dharma Master (Xing), Haiwen Monk.
Fazhao Chan Master (Xi), Yuansou Dharma Master (Zhan), Dade Vinaya Master (Wen).
Mingjing Dharma Master (Zhi), Wuji Dharma Master (Du), Beixi Dharma Master (Wen).
Cangsou Chan Master, Fojian Chan Master (Qian), Luoshan Dharma Master (Chang).
Yueting Dharma Master (Zhong), Guzhou Dharma Master (Ji).
) 慶庵法師(吉)
及庵禪師 舜田法師(滿) 靈芝律師
思恭法師 大山法師(恢) 子思法師
半巖禪師 玉庭法師(罕) 別傳禪師(教)
西瞿法師 大辨法師(陵) 梁山禪師(竟)
希顏法師 南澗法師(泉) 昭慶律師(惠)
古林禪師(茂) 月江禪師(印) 日溪禪師(泳)
天心法師(素) 良偉法師 東白法師(明)
開元法師(奎) 方山禪師(瑤) 無見禪師(睹)
斗巖禪師(芳) 無用禪師 無一禪師(全)
春谷法師 古懷法師 空中法師(假)
靈巖禪師(芝) 無方禪師(普) 小隱法師(大)
毒種法師(曇) 成山法師(欽) 寶覺法師(簡)
古田法師(滋) 無言法師(宣) 訥翁法師(謨)
崇恩法師(簡) 孤岳法師 古崖禪師(純)
石門禪師(剛) 布衲禪師(雍) 止巖禪師
壽彌法師 北禪法師(澤) 士瞻禪師(杓)
石室法師(瑛) 大均法師 明慶律師(果)
高麗法師(教) 一山法師(元) 佛海法師
賢叟法師(思) 竺西禪
【現代漢語翻譯】 現代漢語譯本： 慶庵法師(吉) 及庵禪師，舜田法師(滿)，靈芝律師 思恭法師，大山法師(恢)，子思法師 半巖禪師，玉庭法師(罕)，別傳禪師(教) 西瞿法師，大辨法師(陵)，梁山禪師(竟) 希顏法師，南澗法師(泉)，昭慶律師(惠) 古林禪師(茂)，月江禪師(印)，日溪禪師(泳) 天心法師(素)，良偉法師，東白法師(明) 開元法師(奎)，方山禪師(瑤)，無見禪師(睹) 斗巖禪師(芳)，無用禪師，無一禪師(全) 春谷法師，古懷法師，空中法師(假) 靈巖禪師(芝)，無方禪師(普)，小隱法師(大) 毒種法師(曇)，成山法師(欽)，寶覺法師(簡) 古田法師(滋)，無言法師(宣)，訥翁法師(謨) 崇恩法師(簡)，孤岳法師，古崖禪師(純) 石門禪師(剛)，布衲禪師(雍)，止巖禪師 壽彌法師，北禪法師(澤)，士瞻禪師(杓) 石室法師(瑛)，大均法師，明慶律師(果) 高麗法師(教)，一山法師(元)，佛海法師 賢叟法師(思)，竺西禪
【English Translation】 English version: Qing'an Dharma Master (Ji) Ji'an Zen Master, Shuntian Dharma Master (Man), Lingzhi Vinaya Master Sigong Dharma Master, Dashan Dharma Master (Hui), Zisi Dharma Master Banyan Zen Master, Yuting Dharma Master (Han), Biechuan Zen Master (Jiao) Xiqu Dharma Master, Dabian Dharma Master (Ling), Liangshan Zen Master (Jing) Xiyan Dharma Master, Nanjian Dharma Master (Quan), Zhaoqing Vinaya Master (Hui) Gulin Zen Master (Mao), Yuejiang Zen Master (Yin), Rixi Zen Master (Yong) Tianxin Dharma Master (Su), Liangwei Dharma Master, Dongbai Dharma Master (Ming) Kaiyuan Dharma Master (Kui), Fangshan Zen Master (Yao), Wujian Zen Master (Du) Douyan Zen Master (Fang), Wuyong Zen Master, Wuyi Zen Master (Quan) Chungu Dharma Master, Guhuai Dharma Master, Kongzhong Dharma Master (Jia) Lingyan Zen Master (Zhi), Wufang Zen Master (Pu), Xiaoyin Dharma Master (Da) Duzhong Dharma Master (Tan), Chengshan Dharma Master (Qin), Baojue Dharma Master (Jian) Gutian Dharma Master (Zi), Wuyan Dharma Master (Xuan), Ne'weng Dharma Master (Mo) Chong'en Dharma Master (Jian), Guyue Dharma Master, Guya Zen Master (Chun) Shimen Zen Master (Gang), Buna Zen Master (Yong), Zhiyan Zen Master Shoumi Dharma Master, Beichan Dharma Master (Ze), Shizhan Zen Master (Biao) Shishi Dharma Master (Ying), Dajun Dharma Master, Mingqing Vinaya Master (Guo) Gaoli Dharma Master (Jiao), Yishan Dharma Master (Yuan), Fohai Dharma Master Xiansou Dharma Master (Si), Zhuxi Zen
師(坦) 明極禪師(峻)
竺田禪師(霖) 云寂法師(溫) 如海法師(真)
仲方禪師(倫) 竹屋法師(凈) 子文法師(良)
雪庭法師 覺源禪師(浚) 橫云禪師(岳)
毒海禪師(清) 鐵關禪師(樞) 東嶼禪師(海)
石林禪師(鞏) 虛谷法師(靈) 清拙禪師(澄)
凈覺法師 法秀法師 瞭然法師(義)
東陽法師(輝) 平山法師(等) 覺隱法師(誠)
慈觀律師 無隱法師(范) 一山禪師(寧)
普覺禪師(明) 白巖禪師(真) 云外法師(岫)
弘教禪師(立) 子庭法師(訓) 東林禪師(曉)
元起太祖丙辰至順帝丁未凡一百六十二年 自世祖至元己卯滅宋混一。至順帝至正丁未。實計八十九年 茲集自世祖至元甲子。至順帝丁未凡一百四年。
旃檀瑞像。自周穆王庚寅止至正丁未。計二千三百五十九年。
世尊入滅。自周穆王壬申止至正丁未。計二千三百十七年。
大教東被。自漢明帝戊辰止至正丁未。計一千二百九十六年。
(皇明崇禎十一年春。月金蓋云蘧壽光比丘寓杳溪蘧庵纂錄編次)。
釋鑒稽古略續集(
【現代漢語翻譯】 現代漢語譯本 師(坦)：明極禪師(峻) 竺田禪師(霖)：云寂法師(溫)：如海法師(真) 仲方禪師(倫)：竹屋法師(凈)：子文法師(良) 雪庭法師：覺源禪師(浚)：橫云禪師(岳) 毒海禪師(清)：鐵關禪師(樞)：東嶼禪師(海) 石林禪師(鞏)：虛谷法師(靈)：清拙禪師(澄) 凈覺法師：法秀法師：瞭然法師(義) 東陽法師(輝)：平山法師(等)：覺隱法師(誠) 慈觀律師：無隱法師(范)：一山禪師(寧) 普覺禪師(明)：白巖禪師(真)：云外法師(岫) 弘教禪師(立)：子庭法師(訓)：東林禪師(曉) 元起太祖丙辰至順帝丁未凡一百六十二年：自世祖至元己卯滅宋混一。至順帝至正丁未。實計八十九年：茲集自世祖至元甲子。至順帝丁未凡一百四年。 旃檀瑞像。自周穆王庚寅止至正丁未。計二千三百五十九年。 世尊入滅。自周穆王壬申止至正丁未。計二千三百十七年。 大教東被。自漢明帝戊辰止至正丁未。計一千二百九十六年。 (皇明崇禎十一年春。月金蓋云蘧壽光比丘寓杳溪蘧庵纂錄編次)。 釋鑒稽古略續集
【English Translation】 English version Master (Tan): Mingji Chan Master (Jun) Zhutian Chan Master (Lin): Yunji Dharma Master (Wen): Ruhai Dharma Master (Zhen) Zhongfang Chan Master (Lun): Zhuwu Dharma Master (Jing): Ziwen Dharma Master (Liang) Xueting Dharma Master: Jueyuan Chan Master (Jun): Hengyun Chan Master (Yue) Duhai Chan Master (Qing): Tieguan Chan Master (Shu): Dongyu Chan Master (Hai) Shilin Chan Master (Gong): Xugu Dharma Master (Ling): Qingzhuo Chan Master (Cheng) Jingjue Dharma Master: Faxiu Dharma Master: Liaoran Dharma Master (Yi) Dongyang Dharma Master (Hui): Pingshan Dharma Master (Deng): Jueyin Dharma Master (Cheng) Ciguan Vinaya Master: Wuyin Dharma Master (Fan): Yishan Chan Master (Ning) Pujue Chan Master (Ming): Baiyan Chan Master (Zhen): Yunwai Dharma Master (Xiu) Hongjiao Chan Master (Li): Ziting Dharma Master (Xun): Donglin Chan Master (Xiao) From the Bingchen year of Yuan Dynasty's Emperor Taizu to the Dingwei year of Emperor Shun, totaling 162 years. From the Jimao year of Emperor Shizu's Zhiyuan era when the Song Dynasty was destroyed and unified, to the Dingwei year of Emperor Shun's Zhizheng era, actually counting 89 years. This collection is from the Jiazi year of Emperor Shizu's Zhiyuan era to the Dingwei year of Emperor Shun, totaling 104 years. The Sandalwood Auspicious Image. From the Gengyin year of King Mu of Zhou to the Dingwei year of Zhizheng, totaling 2359 years. The World Honored One's Nirvana. From the Renshen year of King Mu of Zhou to the Dingwei year of Zhizheng, totaling 2317 years. The Great Teaching's eastward transmission. From the Wuchen year of Emperor Ming of Han to the Dingwei year of Zhizheng, totaling 1296 years. (In the spring of the eleventh year of Chongzhen of the Ming Dynasty, the Bhiksu Yue Jingai Yun Qu Shouguang, residing in the Yaoqi Qu Hermitage, compiled and arranged this). Supplement to the 'Shi Jian Ji Gu Lue' (A Brief History Mirror for Buddhism)
一) 大正藏第 49 冊 No. 2038 釋鑒稽古略續集
釋鑒稽古略續集(二)
歸安杏溪蘧庵比丘大聞
幻輪 彙編
蘧庵居士 嚴爾圭 校梓
(皇明初建都應天府為南京 次遷都順天府為北京)。太祖建文帝成祖仁宗宣宗英宗景泰帝憲宗孝宗武宗世宗穆宗神宗光宗熹宗聖上
太祖高皇帝
帝生於濠州。龍光燁炎人咸驚異。元順帝壬辰三月起兵。後代郭子興將兵渡江。取太平集。慶為興王之基。次滅陳友諒張士誠等為吳王。后北定中原。混一天下即皇帝位。在位三十一年崩于西宮。壽七十一。上徽號曰。聖神文武欽明啟運駿德成功統天大孝皇帝。廟號高祖葬孝陵 帝以天縱之資不階寸土。一民卒成大業。雖曰天命人歸。要亦神武不殺之所致也。
戊申洪武元年正月四日乙亥。上親為文祭告天地于南郊。禮成即皇帝位於郊壇南。定有天下之號。曰大明。建元洪武。追尊四代祖考皆為帝后。立妃馬氏為皇后。立世子標為皇太子 是日天宇澄清香霧凝結。獨露中星。實天開景運之徴也 以李善長為中書左丞相。徐達為右丞相。章溢為御史中丞 上為東宮設官曰。夫舉賢任才立國之本。崇德尚齒尊賢之道。又曰。連抱之木必以授良匠。萬金之璧不以付拙
【現代漢語翻譯】 現代漢語譯本 《釋鑒稽古略續集》(二)
歸安杏溪蘧庵比丘 大聞
幻輪 彙編
蘧庵居士 嚴爾圭 校梓
(皇明初建都應天府為南京，次遷都順天府為北京)。太祖、建文帝、成祖、仁宗、宣宗、英宗、景泰帝、憲宗、孝宗、武宗、世宗、穆宗、神宗、光宗、熹宗、聖上
太祖高皇帝
帝生於濠州。龍光燁炎，人咸驚異。元順帝壬辰三月起兵。後代郭子興將兵渡江，取太平集，慶為興王之基。次滅陳友諒、張士誠等，為吳王。后北定中原，混一天下，即皇帝位。在位三十一年，崩于西宮，壽七十一。上徽號曰：聖神文武欽明啟運駿德成功統天大孝皇帝。廟號高祖，葬孝陵。帝以天縱之資，不階寸土，一民卒成大業。雖曰天命人歸，要亦神武不殺之所致也。
戊申洪武元年正月四日乙亥，上親為文祭告天地于南郊。禮成，即皇帝位於郊壇南。定有天下之號，曰大明。建元洪武。追尊四代祖考皆為帝后。立妃馬氏為皇后。立世子標為皇太子。是日天宇澄清，香霧凝結，獨露中星，實天開景運之徴也。以李善長為中書左丞相，徐達為右丞相，章溢為御史中丞。上為東宮設官曰：夫舉賢任才，立國之本；崇德尚齒，尊賢之道。又曰：連抱之木必以授良匠，萬金之璧不以付拙。
【English Translation】 English version 'Abridged Collection of Historical Reflections, Continued' (II)
Compiled by Bhiksu Dawen of Qu'an Hermitage, Xingxi, Guian
Compiled by Huanlun
Proofread and Engraved by Layman Yan Ergui of Qu'an Hermitage
(The Hongwu Emperor initially established the capital at Yingtian Prefecture, Nanjing, and later moved it to Shuntian Prefecture, Beijing). Emperor Taizu, Emperor Jianwen, Emperor Chengzu, Emperor Renzong, Emperor Xuanzong, Emperor Yingzong, Emperor Jingtai, Emperor Xianzong, Emperor Xiaozong, Emperor Wuzong, Emperor Shizong, Emperor Muzong, Emperor Shenzong, Emperor Guangzong, Emperor Xizong, His Majesty.
Emperor Gao, Taizu
The Emperor was born in Haozhou. The radiant light shone brightly, and people were amazed. In the third month of the Ren Chen year during the reign of Emperor Shun of the Yuan Dynasty, he raised an army. Later, he replaced Guo Zixing, leading troops across the river, capturing Taiping, which was celebrated as the foundation for becoming King. Subsequently, he eliminated Chen Youliang, Zhang Shicheng, and others, becoming the King of Wu. Later, he pacified the Central Plains and unified the world, ascending to the throne as Emperor. He reigned for thirty-one years and passed away in the West Palace at the age of seventy-one. He was given the posthumous title: 'Holy, Divine, Civil, and Martial, Reverent, Wise, Enlightened, and Fortunate, Accomplished in Virtue, Successful, Unifying Heaven, Greatly Filial Emperor.' His temple name is Gaozu, and he was buried in Xiaoling. The Emperor, with his heaven-sent talent, without relying on an inch of land or a single commoner, accomplished a great undertaking. Although it is said to be the mandate of heaven and the support of the people, it was also due to his divine martial prowess and not killing indiscriminately.
On the fourth day of the first month of the Wu Shen year of Hongwu (February 1, 1368), the Emperor personally wrote a text to offer sacrifices to Heaven and Earth in the southern suburbs. After the ceremony, he ascended the throne as Emperor south of the suburban altar. He established the name of the empire as 'Great Ming' (Da Ming). He established the era name as Hongwu. He posthumously honored his four generations of ancestors as emperors and empresses. He established Consort Ma as Empress. He established the heir apparent, Biao, as Crown Prince. On that day, the sky was clear, the fragrant mist condensed, and the central star was uniquely revealed, truly a sign of Heaven opening a prosperous era. He appointed Li Shanchang as the Left Chief Minister of the Central Secretariat, Xu Da as the Right Chief Minister, and Zhang Yi as the Censor-in-Chief. The Emperor established officials for the Eastern Palace, saying: 'To promote the virtuous and appoint the talented is the foundation of establishing a nation; to revere virtue and respect age is the way to honor the worthy.' He also said: 'A tree that can be embraced must be entrusted to a skilled craftsman; a jade worth ten thousand gold should not be given to a clumsy one.'
工 敕立典祀。曰圓丘。曰方丘。曰宗廟。曰社稷。以祀天地祖宗百祇 頒律令諭曰。律令者治天下之法也。令以教之於先。律以齊之於后 諭州縣官曰。初飛之鳥不可拔其羽新植之木不可搖其根。
尚寶司 職在禁庭。凡寶十四曰。奉天之寶以鎮萬國祀天地。曰皇帝之寶以冊封賜勞。曰皇帝信寶以徴召軍。曰天子之寶以祭享鬼神。曰天子行寶以封賜夷蠻。曰天子信寶以調發蕃兵。曰制誥之寶以識誥命。曰敕命之寶以識敕命。曰廣運之寶以識黃選勘籍。曰御前之寶以進御座從車駕。曰皇帝尊賢之寶以答賜宗人。曰敬天勤民之寶以訓迪有司。凡扈守侍衛令牌之號六。曰申木火土金水以警夜巡。金牌之號五。曰仁義禮智信。以嚴守衛。凡半字銅符之號四。曰承東西北。巡者左半。守者右半。合契而從事焉。凡銅牌之號一。曰勇以稽直卒。凡牙牌之號五。曰勛親文武樂以察朝參。凡祭牌之號三。曰陪倛執以謹祀事。凡雙魚銅牌之號二。曰嚴以肅直衛。曰善以潔祀壇。凡符驗之號五。曰馬水達通訊以給傳郵。通制命 設登聞鼓御史監之。有冤抑機密重情。許擊鼓御史引奏 三月以劉基為御史中丞。兼太子贊善大夫。嘗與上論兵克敵制勝。上曰。闔辟奇正頃刻變化。猶風雲之無常勢。要在通其變耳。
會堂禪師 諱
【現代漢語翻譯】 現代漢語譯本 工部：下令設立典祀。設立圓丘（祭天的地方）、方丘（祭地的地方）、宗廟（祭祀祖先的場所）、社稷（祭祀土地神和穀神的場所），用以祭祀天地祖宗和各路神祇。頒佈律令並曉諭說：『律令是治理天下的法則。先用『令』來教導，後用『律』來規範。』曉諭各州縣官員說：『剛會飛的鳥，不可以拔它的羽毛；新栽的樹木，不可以搖動它的根。』 尚寶司：職責在於禁庭（皇宮內院）。共有寶璽十四種：奉天之寶（象徵秉承天命的寶璽），用來鎮守國家，祭祀天地；皇帝之寶（皇帝的印璽），用來冊封和賞賜；皇帝信寶（皇帝的憑信印璽），用來徵調軍隊；天子之寶（天子的印璽），用來祭祀鬼神；天子行寶（天子巡行時使用的印璽），用來封賞邊遠民族；天子信寶（天子的憑信印璽），用來調動邊境軍隊；制誥之寶（製作誥命時使用的印璽），用來標識誥命；敕命之寶（發佈敕命時使用的印璽），用來標識敕命；廣運之寶（象徵國運昌盛的寶璽），用來標識黃冊（戶籍）和勘籍（土地登記）；御前之寶（皇帝御前使用的印璽），用於進獻御座和隨從車駕；皇帝尊賢之寶（皇帝尊崇賢才的印璽），用來賞賜宗室成員；敬天勤民之寶（皇帝敬畏上天、勤于為民的印璽），用來訓導各級官員。共有扈從守衛侍衛令牌六種，分別刻有『申』、『木』、『火』、『土』、『金』、『水』，用來警戒夜間巡邏。金牌五種，分別刻有『仁』、『義』、『禮』、『智』、『信』，用來嚴格守衛。半字銅符四種，分別刻有『承』、『東』、『西』、『北』，巡邏者持有左半邊，深海守衛持有右半邊，合符契合后才能行動。銅牌一種，刻有『勇』字，用來稽查直屬士兵。牙牌五種，分別刻有『勛』、『親』、『文』、『武』、『樂』，用來考察朝參人員。祭祀牌三種，分別刻有『陪』、『倛』、『執』，用來謹慎地進行祭祀活動。雙魚銅牌兩種，分別刻有『嚴』和『善』，『嚴』用來整肅直屬衛隊，『善』用來清潔祭祀場所。符驗五種，分別刻有『馬』、『水』、『達』、『通』、『信』，用來給驛站傳遞資訊，傳達制命。 設立登聞鼓，由御史負責監督。如有冤屈、隱情或重大情況，允許擊鼓，由御史引導上奏。三月，任命劉基（人名）為御史中丞，兼太子贊善大夫。劉基曾與皇上討論用兵克敵制勝之策。皇上說：『用兵之道，變化莫測，就像風雲一樣沒有固定的形態。關鍵在於通曉其中的變化。』 會堂禪師，法名……
【English Translation】 English version Ministry of Works: Ordered the establishment of official sacrifices. Established the Circular Mound Altar (a place for offering sacrifices to Heaven), the Square Mound Altar (a place for offering sacrifices to Earth), the Ancestral Temple (a place for offering sacrifices to ancestors), and the Altars of Soil and Grain (places for offering sacrifices to the gods of soil and grain), to worship Heaven, Earth, ancestors, and all the deities. Promulgated laws and ordinances, proclaiming: 'Laws and ordinances are the rules for governing the world. Use 'ordinances' to teach in advance, and use 'laws' to regulate afterward.' Instructed the officials of various prefectures and counties: 'A newly fledged bird should not have its feathers plucked; a newly planted tree should not have its roots shaken.' Court of Imperial Sacrifices: Its duty lies within the forbidden court (the inner palace). There are fourteen imperial seals in total: the Seal of Receiving the Mandate of Heaven (Fengtian zhi Bao), used to secure the nation and worship Heaven and Earth; the Seal of the Emperor (Huangdi zhi Bao), used for investitures and bestowals; the Imperial Credential Seal (Huangdi Xin Bao), used to summon troops; the Seal of the Son of Heaven (Tianzi zhi Bao), used to offer sacrifices to ghosts and deities; the Traveling Seal of the Son of Heaven (Tianzi Xing Bao), used to bestow titles upon remote tribes; the Credential Seal of the Son of Heaven (Tianzi Xin Bao), used to mobilize frontier troops; the Seal of Imperial Edicts (Zhigao zhi Bao), used to mark imperial edicts; the Seal of Imperial Commands (Chiming zhi Bao), used to mark imperial commands; the Seal of Broad Fortune (Guangyun zhi Bao), used to mark the Yellow Registers (census records) and land surveys; the Seal of Imperial Presence (Yuqian zhi Bao), used for presenting the imperial throne and accompanying the imperial carriage; the Seal of the Emperor's Respect for the Worthy (Huangdi Zunxian zhi Bao), used to reward members of the imperial clan; the Seal of Reverence for Heaven and Diligence for the People (Jingtian Qinmin zhi Bao), used to instruct officials. There are six types of escort and guard tokens, inscribed with 'Shen,' 'Mu,' 'Huo,' 'Tu,' 'Jin,' and 'Shui,' used to alert night patrols. There are five types of gold plaques, inscribed with 'Benevolence' (Ren), 'Righteousness' (Yi), 'Propriety' (Li), 'Wisdom' (Zhi), and 'Faithfulness' (Xin), used to enforce strict guarding. There are four types of half-character bronze tallies, inscribed with 'Cheng,' 'Dong,' 'Xi,' and 'Bei,' with the patrolmen holding the left half and the guards holding the right half, to be matched before taking action. There is one type of bronze plaque, inscribed with 'Courage' (Yong), used to inspect direct-line soldiers. There are five types of ivory tablets, inscribed with 'Merit' (Xun), 'Kinship' (Qin), 'Civil' (Wen), 'Military' (Wu), and 'Music' (Yue), used to examine officials attending court. There are three types of sacrificial tablets, inscribed with 'Accompany' (Pei), 'Qí' (Qí), and 'Hold' (Zhi), used to conduct sacrificial ceremonies with care. There are two types of double-fish bronze plaques, inscribed with 'Strictness' (Yan) and 'Goodness' (Shan), with 'Strictness' used to discipline the direct-line guards and 'Goodness' used to purify the sacrificial altar. There are five types of verification tokens, inscribed with 'Horse' (Ma), 'Water' (Shui), 'Reach' (Da), 'Communicate' (Tong), and 'Faith' (Xin), used to provide information to postal stations and convey imperial commands. The Drum of Appeal was established, supervised by the Censor. If there were grievances, hidden matters, or significant situations, permission was granted to beat the drum, and the Censor would guide the presentation to the Emperor. In the third month, Liu Ji (a personal name) was appointed as the Vice Censor-in-chief, concurrently serving as the Grand Mentor to the Crown Prince. Liu Ji once discussed with the Emperor strategies for using troops to defeat the enemy. The Emperor said: 'The art of war is unpredictable, like the ever-changing wind and clouds. The key lies in understanding the changes.' Chan Master Huitang, Dharma name...
自緣。號會堂。臨海人。族姓陳。母感奇夢而生。從白雪寺觀公為弟子。祝髮受具。謁天寧日溪泳公咨決心要。后因省親道途艱險發心建構。為遊行者歇息之所。初修妙果寺。次創圓通閣華嚴寶閣。復筑彌陀閣。像十六觀相。以啟人凈土正因。事聞于朝。授師金斕法服。賜佛心普濟之號。復建報恩禪院。率眾修持。囑以見性為急。是年三月日逝。世壽五十九。臘四十三。塔于寺之西北(朱銘)。
原璞禪師 諱士璋。字原璞。海寧王氏子。生即伏犀貫頂。目炯炯如點漆。幼即膻葷弗御。喜讀佛書。父母舍入傳法寺。十九剃度為僧。時我庵無公。主上天竺。師將禮謁。而夢遊寶所跪禮懺文。果見我庵得其青目。凡天臺教觀一家章義。以次授師。與天心瑩素旦夕磨切。詰難極至。眾稱雙璧焉。受命住持棲真得叩大用才公絕宗繼公二師教觀之奧。嘗曰。佛法教海渺若煙雲。非獨善所能究盡。使我自畫而不進。其能免於孤陋之咎乎。移主旌德與眾講演弗倦。洪武改元集慶虛席。郡守李公延師主持。未幾中書被旨。俾浙之東西五府名剎住持咸集京師。共甓天界立善世院。以統僧眾。同監董其役諸方耆德皆莫知所為。師獨出方略。具有條敘。時十萬之眾咸仿法焉。是年六月預知時至。召弟子囑以後事。至十七日坐蛻。壽四十
【現代漢語翻譯】 現代漢語譯本 自緣（法號）。號會堂。臨海人。俗家姓陳。母親夢到奇異的景象而生下他。跟隨白雪寺的觀公為弟子，剃度受戒。拜訪天寧寺的日溪泳公，請教決心的要領。後來因為回鄉省親道路艱險，發心建造供人歇息的場所。最初修建妙果寺，接著建立圓通閣、華嚴寶閣，又修建彌陀閣，繪製十六觀相圖，用來啓發人們修習凈土的正因。事情傳到朝廷，皇帝授予他金斕法服，賜號『佛心普濟』。又建造報恩禪院，帶領眾人修行，告誡他們以明心見性為首要。于當年三月逝世，世壽五十九歲，僧臘四十三年。塔建在寺的西北方（朱銘撰文）。
原璞禪師（法號），諱士璋，字原璞。海寧王氏之子。出生時就具有伏犀貫頂的異相，眼睛明亮如同點漆。從小就不吃葷腥，喜歡閱讀佛書。父母將他送到傳法寺。十九歲剃度為僧。當時我庵無公（法號）主持上天竺寺，禪師準備前去拜謁，夢中游歷寶所，跪拜懺悔文。果然得到我庵的賞識。凡是天臺教觀一家的章義，都依次傳授給他。與天心瑩素日夜切磋，詰難辯論到了極致，眾人稱他們為『雙璧』。奉命住持棲真寺，得以請教大用才公、絕宗繼公二位禪師關於天臺教觀的奧妙。禪師曾說：『佛法教海渺茫如煙雲，不是獨自修行所能窮盡的。如果我閉門造車而不求進步，怎麼能免於孤陋寡聞的過失呢？』後來移居旌德，不倦地為眾人講經說法。洪武初年，集慶寺住持的位置空缺，郡守李公邀請禪師主持。不久，中書省奉旨，讓浙江東西五府的名剎住持都聚集到京師，共同建造天界立善世院，來統領僧眾。一同監督工程的各方耆德都不知道該怎麼辦，禪師獨自提出方案，條理清晰。當時十萬僧眾都效仿他的方法。當年六月，禪師預知時至，召集弟子囑咐後事。到十七日坐化圓寂，世壽四十歲。
【English Translation】 English version Zi Yuan (Dharma name). Also known as Huitang. A native of Linhai. His family name was Chen. His mother conceived him after a strange dream. He became a disciple of Guan Gong at Baixue Temple, where he had his head shaved and received the full precepts. He visited Yong Gong of Rixi at Tianning Temple to inquire about the essentials of determination. Later, because the road back home to visit his family was difficult and dangerous, he resolved to build places for travelers to rest. He first built Miaoguo Temple, then Yuangtong Pavilion and Huayan Treasure Pavilion, and then built Amitabha Pavilion, depicting the Sixteen Contemplations to inspire people to cultivate the right causes for Pure Land rebirth. His deeds were reported to the court, and the emperor awarded him a golden kasaya and the title 'Buddha-Heart Universal Salvation'. He also built Bao'en Chan Monastery, leading the assembly in practice, urging them to make seeing their own nature the priority. He passed away on the third month of that year, at the age of fifty-nine, with forty-three years as a monk. His stupa is located northwest of the temple (written by Zhu Ming).
Chan Master Yuan Pu (Dharma name), personal name Shi Zhang, style name Yuan Pu. Son of the Wang family of Haining. He was born with the appearance of a 'hidden rhinoceros horn penetrating the crown' (a sign of great potential). His eyes were bright like lacquer. From a young age, he did not eat meat or strong-smelling vegetables and enjoyed reading Buddhist books. His parents sent him to Chuanfa Temple. At the age of nineteen, he was ordained as a monk. At that time, Chan Master Wu Gong of Wo'an was the abbot of Shang Tianzhu Temple. The master prepared to visit him and dreamed of traveling to a precious place, kneeling and reciting repentance verses. He was indeed appreciated by Wo'an. All the chapters and meanings of the Tiantai teachings were successively taught to him. He and Tianxin Yingsu polished and debated day and night, pushing their inquiries to the extreme. The assembly called them 'Twin Jewels'. He was ordered to be the abbot of Qixing Temple, where he was able to learn the profound teachings of Tiantai from Chan Master Dayong Cai and Chan Master Juezong Ji. The master once said, 'The ocean of Buddhist teachings is vast like smoke and clouds, and cannot be exhausted by solitary practice. If I close myself off and do not progress, how can I avoid the fault of being ignorant and narrow-minded?' Later, he moved to Jingde, tirelessly lecturing to the assembly. In the early years of Hongwu, the position of abbot of Jiqing Temple in Jiqing was vacant, and Prefect Li invited the master to preside over it. Soon after, the Secretariat was ordered to have the abbots of famous temples in the five prefectures of eastern and western Zhejiang gather in the capital to jointly build Tianjie Lishan Shiyuan to lead the sangha. The elders from all sides who were supervising the project together did not know what to do. The master alone put forward a plan with clear organization. At that time, the hundred thousand members of the sangha all followed his method. In the sixth month of that year, the master knew in advance when he would pass away, summoned his disciples and entrusted them with his affairs. On the seventeenth day, he passed away in meditation, at the age of forty.
六。臘二十八。塔于龍井辯才塔南。弟子圓覺一印升元克勤等云。
定天子祭祀冕服 定宗廟時享之禮 禁宦官不得典兵預政 王袆疏。人君修德之要。忠厚以為心。寬大以為政。二者君德之大端 元都城紅氣滿空。如火照人。越二日黑氣起。百步內不見人 元主集后妃太子群臣。會議于端明殿。忽有二狐自殿上出。元主曰。此天所以告朕。朕其可留哉。至夜半遂開建德門北去。如上都 京城天鼓鳴。大赦天下與民更始。惟十惡不赦 設六部官職以分理天下庶務。下詔求賢。
天真禪師 諱惟則。字天真。菰城費姓。母沈氏。夢異僧而生。禮善壽為師。受具后謁佛日琦千巖長。無見無用等十八人。皆不相入。最後往匡阜無極源公處。釋然頓悟。有誓不涉世之戒。然于隨根善導。契悟者日伙。是年徴天下高僧。赴京師大興法事。白庵金公首以薦師。俄以足疾告還。一日侵曉忽告眾曰。吾去矣。侍者請偈厲聲曰。平常說底不是耶。遂下睫而逝。荼毗頂骨齒舌不壞。壽七十一。臘五十八。澉上胡秋碧。寫師神儀。日本國人售歸以供。天真語錄行世 以張正常為真人。去其天師之號。上謂群臣曰。至尊惟天豈有師也。以此為號。褻瀆甚矣。改天師印為真人印 己酉洪武二年正月。封京都及天下城隍神 命祭天下五
【現代漢語翻譯】 現代漢語譯本： 六、臘月二十八，在龍井辯才塔南邊建塔。弟子圓覺、一印、升元、克勤等人協助。
確定天子祭祀時所穿的冕服，確定宗廟按時祭享的禮儀，禁止宦官掌管軍隊和干預朝政。王袆上疏說，君王修養德行的要點在於，以忠厚為心，以寬大為政，這兩點是君王德行的重要方面。
元朝都城出現紅色氣體充滿天空，像火一樣照人。過了兩天，出現黑色氣體，百步之內看不見人。元朝皇帝召集后妃、太子、群臣，在端明殿議事。忽然有兩隻狐貍從殿上跑出來。元朝皇帝說，這是上天用來告誡朕的，朕難道可以留下嗎？到半夜就打開建德門向北逃去，前往上都。
京城天鼓鳴響，大赦天下，與民重新開始，只有犯了十惡不赦罪的人不赦免。設定六部官職來分管天下的各種事務，下詔書尋求賢才。
天真禪師（Tianzhen Chanshi），法諱惟則（Weize），字天真（Tianzhen），是菰城費姓人家的孩子。他的母親沈氏（Shen Shi）夢見奇異的僧人而生下他。他拜善壽（Shanshou）為師，受具足戒后拜謁佛日琦（Foriqi）、千巖長（Qian Yanchang）、無見無用（Wujian Wuyong）等十八人，但都不能相合。最後前往匡阜無極源公（Kuangfu Wujiyuangong）處，豁然頓悟。他發誓不涉足世事，然而隨著他的引導，契合領悟的人越來越多。這年朝廷徵召天下高僧，前往京師大興佛法之事，白庵金公（Baian Jingong）首先推薦禪師，不久禪師以腳疾為由告假還鄉。一天清晨忽然告訴眾人說，我要走了。侍者請求他留下偈語，禪師厲聲說，平常所說的不是嗎？於是垂下眼瞼而逝。火化后頂骨、牙齒、舌頭沒有損壞。享年七十一歲，僧臘五十八年。澉上胡秋碧（Ganshang Hu Qiubi）畫了他的畫像，被日本人買去供奉。有《天真語錄》流傳於世。朝廷任命張正常（Zhang Zhengchang）為真人，去掉他的天師稱號。皇上對群臣說，至高無上的只有天，哪裡有什麼天師呢？用這個稱號，太褻瀆了。於是將天師印改為真人印。己酉洪武二年正月，朝廷分封京都及天下城隍神，命令祭祀天下五嶽。
【English Translation】 English version: 6. The 28th day of the twelfth month. A pagoda was built south of the Biancai Pagoda (Biancai Ta) at Longjing (Longjing). Disciples Yuanjue (Yuanjue), Yiyin (Yiyin), Shengyuan (Shengyuan), Keqin (Keqin), and others assisted.
The Mianfu (Mianfu) attire for the Son of Heaven's (Tianzi) sacrifices was determined, the rituals for the seasonal offerings at the ancestral temples were established, and eunuchs were forbidden from controlling troops and interfering in politics. Wang Yi's (Wang Yi) memorial stated that the key to a ruler's cultivation of virtue lies in being loyal and kind at heart and broad-minded in governance. These two are the major aspects of a ruler's virtue.
In the Yuan (Yuan) dynasty capital, red gas filled the sky, illuminating people like fire. Two days later, black gas arose, and people could not see each other within a hundred paces. The Yuan emperor gathered his consorts, the crown prince, and officials in the Duanming Hall (Duanming Dian) for a meeting. Suddenly, two foxes ran out from the hall. The Yuan emperor said, 'This is Heaven's warning to me. How can I remain?' At midnight, he opened the Jiande Gate (Jiande Men) and fled north to Shangdu (Shangdu).
The Heavenly Drum (Tiangu) sounded in the capital, and a general amnesty was declared, allowing the people to start anew, except for those who had committed the ten unpardonable crimes. Six ministries were established to manage the various affairs of the world, and an edict was issued to seek out talented individuals.
Chan Master Tianzhen (Tianzhen Chanshi), personal name Weize (Weize), style name Tianzhen (Tianzhen), was from the Fei family (Fei) of Gu Cheng (Gu Cheng). His mother, Shen Shi (Shen Shi), conceived him after dreaming of an unusual monk. He took Shanshou (Shanshou) as his teacher, and after receiving the full precepts, he visited Foriqi (Foriqi), Qian Yanchang (Qian Yanchang), Wujian Wuyong (Wujian Wuyong), and eighteen others, but could not find accord with any of them. Finally, he went to Kuangfu Wujiyuangong's (Kuangfu Wujiyuangong) place and suddenly attained enlightenment. He vowed not to involve himself in worldly affairs, yet with his guidance, more and more people became enlightened. That year, the court summoned eminent monks from across the land to the capital to promote Buddhist affairs. Baian Jingong (Baian Jingong) was the first to recommend the master, but soon after, the master requested to return home due to a foot ailment. One early morning, he suddenly told the assembly, 'I am leaving.' When an attendant asked him to leave a verse, the master sternly said, 'Isn't what I usually say enough?' Then he lowered his eyelids and passed away. After cremation, his skull, teeth, and tongue remained intact. He lived to be seventy-one years old, with fifty-eight years as a monk. Hu Qiubi (Hu Qiubi) of Ganshang (Ganshang) painted his portrait, which was bought by a Japanese person for worship. The 'Sayings of Tianzhen' (Tianzhen Yulu) are circulated in the world. Zhang Zhengchang (Zhang Zhengchang) was appointed as a Zhenren (Perfected Person), and his title of Tianshi (Celestial Master) was removed. The emperor said to his officials, 'The only supreme being is Heaven, so how can there be a Celestial Master? Using this title is extremely disrespectful.' Therefore, the seal of the Celestial Master was changed to the seal of the Perfected Person. In the first month of the second year of Hongwu (Hongwu) in the year Ji You, the city gods of the capital and the rest of the country were enfeoffed, and orders were given to sacrifice to the Five Sacred Mountains.
岳五鎮四瀆四海之神 定諸神祭禮 定官民喪服之制。
二月上耕籍田 詔修元史 詔立皇陵碑 加仁祖淳皇帝陵。
無盡禪師 諱祖燈。字無盡。族王氏。四明人。父好謙嘗書華嚴。五色設利見於筆端。師年方幼乃曰。般若之驗一至於斯乎。出家郡之天寧。依僧良偉事住持東白明公。受戒于開元奎公。參日溪泳公。發明大事。復參中峰方山無見斗巖諸公。印其所證。后至天臺上云峰勝地。卓錫其中至終身焉。師與其徒以苦行自持。冬一裘夏一葛。朝夕飯一盂。影不出山。人多化之。荊棘之區變為寶坊。上云之境為諸禪林之最。師天性孝謹。迎母董氏養膳以終。師是年示疾。二月八日祈眾曰。色身無常早求證悟。時至吾將行焉。侍者乞偈乃書曰。生滅與去來。本是如來藏。拶破五須彌。廓然無背向。端坐而逝。壽七十八。臘五十七。荼毗舍利無數。塔于云峰之左。
功臣廟 徐達為首。次常遇春．李文忠．鄧愈．湯和．沐英．胡大海．馮國用．張德勝．吳良．吳禎．曹良臣．康茂才．吳復．茅成．孫興祖。凡二十一人。命死者塑像于廟祀之。生者仍虛其位。在雞鳴山 定大廟功臣侑享。廖永安．俞通海．張德勝．桑世杰．耿再成．胡大海．趙德七人已卒。祀廟中。后罷永安。而徐常李．鄧湯沐六人
【現代漢語翻譯】 現代漢語譯本： 岳五鎮四瀆四海之神（泰山、衡山、嵩山、華山、恒山所鎮守的四條大河以及四海之神），確定了祭祀諸神的禮儀，並確定了官吏和平民的喪服制度。
二月，皇帝親自在籍田（古代帝王為表示重視農業而親自耕種的田地）上耕作，下詔編修《元史》，下詔樹立皇陵碑，並對仁祖淳皇帝的陵墓進行了修繕。
無盡禪師，法名祖燈，字無盡，王氏家族，是四明（今浙江寧波）人。他的父親好謙曾經抄寫《華嚴經》，有五色舍利顯現在筆端。禪師年幼時就說：『般若（智慧）的靈驗竟然到了這種地步嗎？』於是到郡里的天寧寺出家，依止僧人良偉，侍奉住持東白明公。在開元寺從奎公受戒，參訪日溪泳公，從而發明了大事（指開悟）。又參訪了中峰、方山、無見、斗巖等諸位禪師，印證了他的證悟。後來到了天臺山上云峰這個勝地，在那裡安居直到去世。禪師和他的弟子以苦行自持，冬天一件裘衣，夏天一件葛布衣，早晚只吃一缽飯，身影不出山。很多人被他感化。荊棘叢生的地方變成了寶貴的寺廟，上云峰的境界成為各個禪林中最殊勝的。禪師天性孝順恭謹，迎接母親董氏來供養膳食直到她去世。禪師在那一年示現疾病，二月八日祈求大眾說：『色身（肉體）無常，要及早尋求證悟。時辰到了，我就要走了。』侍者請求他留下偈語，於是寫道：『生滅與去來，本是如來藏。拶破五須彌（須彌山，佛教宇宙觀中的中心山），廓然無背向。』然後端坐而逝。享年七十八歲，僧臘五十七年。荼毗（火化）后得到無數舍利，建塔于云峰的左側。
功臣廟，以徐達為首，其次是常遇春、李文忠、鄧愈、湯和、沐英、胡大海、馮國用、張德勝、吳良、吳禎、曹良臣、康茂才、吳復、茅成、孫興祖，共二十一人。皇帝下令為已故的功臣在廟中塑造雕像祭祀，活著的人仍然保留他們的位置。功臣廟在雞鳴山。確定在太廟祭祀時，功臣們可以陪同祭祀。廖永安、俞通海、張德勝、桑世杰、耿再成、胡大海、趙德七人已經去世，在廟中祭祀。後來取消了對廖永安的祭祀，而保留了對徐達、常遇春、李文忠、鄧愈、湯和、沐英這六人的祭祀。
【English Translation】 English version: Yue Wu (Five Peaks: Mount Tai, Mount Heng, Mount Song, Mount Hua, Mount Heng) governs the gods of the Four Du (four major rivers) and the Four Seas, establishing the sacrificial rites for all gods and defining the mourning attire system for officials and commoners.
In the second month, the emperor personally plows the Jitian (the field cultivated by the emperor to show importance to agriculture), orders the revision of the History of Yuan Dynasty, orders the erection of imperial mausoleum steles, and adds to the mausoleum of Emperor Chun of Renzu.
Chan Master Wujin (Endless), whose personal name was Zudeng (Ancestral Lamp), style name Wujin, belonged to the Wang family and was a native of Siming (present-day Ningbo, Zhejiang). His father, Haoqian, once transcribed the Avatamsaka Sutra, and five-colored sariras (relics) appeared at the tip of his brush. The master, at a young age, said: 'Is the efficacy of Prajna (wisdom) reaching this point?' He left home at Tianning Temple in the prefecture, relying on the monk Liangwei, serving the abbot, Minggong of Dongbai. He received precepts from Master Kui at Kaiyuan Temple, and visited Master Yong of Rixi, thereby illuminating the great matter (referring to enlightenment). He also visited Masters Zhongfeng, Fangshan, Wujian, Douyan, and others, who confirmed his realization. Later, he arrived at the scenic spot of Yunfeng on Mount Tiantai, where he settled until his death. The master and his disciples maintained themselves through ascetic practices, wearing one fur coat in winter and one hemp garment in summer, eating only one bowl of rice morning and evening, and never leaving the mountain. Many people were transformed by him. The thorny area was transformed into a precious temple, and the realm of Yunfeng became the most outstanding among all Chan monasteries. The master was naturally filial and respectful, welcoming his mother, Dong, to provide her with meals until her death. In that year, the master manifested illness. On the eighth day of the second month, he prayed to the assembly, saying: 'The physical body is impermanent, so seek enlightenment early. When the time comes, I will depart.' The attendant requested a verse, so he wrote: 'Birth and death, coming and going, are originally the Tathagata-garbha (Buddha-nature). Crushing the five Sumerus (Mount Sumeru, the central mountain in Buddhist cosmology), there is vastness without front or back.' Then he passed away in a seated posture. He lived to the age of seventy-eight, with fifty-seven years as a monk. After cremation (cremation), countless sariras were obtained, and a pagoda was built to the left of Yunfeng.
The Temple of Meritorious Officials, with Xu Da as the head, followed by Chang Yuchun, Li Wenzhong, Deng Yu, Tang He, Mu Ying, Hu Dahai, Feng Guoyong, Zhang Desheng, Wu Liang, Wu Zhen, Cao Liangchen, Kang Maocai, Wu Fu, Mao Cheng, and Sun Xingzu, totaling twenty-one people. The emperor ordered that statues be sculpted in the temple for the deceased meritorious officials to be worshiped, and the positions of the living were still reserved. The Temple of Meritorious Officials is located on Jiming Mountain. It was determined that during sacrifices at the Grand Temple, the meritorious officials could accompany the sacrifices. Liao Yong'an, Yu Tonghai, Zhang Desheng, Sang Shijie, Geng Zaicheng, Hu Dahai, and Zhao De, seven people, had already passed away and were worshiped in the temple. Later, the worship of Liao Yong'an was abolished, while the worship of Xu Da, Chang Yuchun, Li Wenzhong, Deng Yu, Tang He, and Mu Ying, six people, was retained.
皆上親定。
虛堂禪師 諱永寧。字一源。通州人。姓朱。母李氏。投廣慧寺。兆如其為宋淮海禪師之再世也。僧錄司給牒剃度。往參太湖山無用。用以多方煆煉。成師美器執侍三年。授以遇龍即住遇池便居。初住廣德大洞之實相寺。與石溪無一全公相望。人稱二甘露門焉。后遷宜興龍池。名符懸記。欣然愜意。作室數十楹。命曰禹門興化庵。與龍神受三歸依戒。帝師降以弘教普濟之號。後於李山禪寺。詔集沙門千七百人。閱大藏經七日。師升座敷演。天降甘露之祥。主常之天寧萬壽。輪奐鼎新。元順帝賜號本覺妙明真凈禪寺。命補天童景德禪寺大華嚴寺。悉以疾辭。有旨入覲說法于龍光殿。上悅賜金斕法衣兼以玉環。加號佛心了悟。帝師亦有絳袍毳帽之賜。奉旨函香至五臺山。大士為現祥光五道。鎮南王延師入宮。稟受大戒賜白金盂。遣衛護還龍池。募善信萬人。為萬善同歸會。瘞兵后枯骨至無萬數。時大旱。狥鄉民之求。結壇誦唄。大雨如注。歲有登。是年六月示微疾。命制絙衣且曰。吾將逝矣。十七日書偈云。七十八年守拙。明明一場敗闕。泥牛海底翻身。六月炎炎飛雪。側臥而化。荼毗有五色現。齒牙舌根數珠不壞。煙所及處皆成舍利。于紫雲建塔藏焉。
七月常遇春卒。年四十。追封三代皆王
【現代漢語翻譯】 現代漢語譯本 皆由皇上親自決定。
虛堂禪師（Xutang Chanshi，禪師名號）諱永寧，字一源，通州人，姓朱。他的母親李氏，將他送到廣慧寺。寺中預兆說他是宋朝淮海禪師的轉世。僧錄司發給度牒，允許他剃度出家。他前往參訪太湖山的無用禪師（Wuyong Chanshi）。無用禪師用各種方法錘鍊他，使他成為優秀的法器，讓他侍奉了三年。傳授給他『遇龍即住，遇池便居』的教誨。最初住在廣德大洞的實相寺。與石溪無一全公（Shixi Wuyi Quan Gong）遙相呼應，人們稱他們為二甘露門。後來遷往宜興龍池，應驗了之前的預言，他感到非常滿意。建造了幾十間房屋，命名為禹門興化庵。與龍神受三歸依戒。帝師賜予他弘教普濟的稱號。後來在李山禪寺，奉詔聚集了一千七百名僧人，誦讀大藏經七日。禪師升座說法，天降甘露，是為祥瑞之兆。主持常之天寧萬壽寺，寺廟煥然一新。元順帝賜號本覺妙明真凈禪寺。命他補任天童景德禪寺、大華嚴寺，他都以生病為由推辭了。皇上有旨讓他入宮在龍光殿說法，皇上非常高興，賜予他金斕法衣和玉環，加號佛心了悟。帝師也賜予他絳袍和毳帽。奉旨將香函送到五臺山，文殊菩薩顯現五道祥光。鎮南王邀請禪師入宮，接受大戒，賜予白金盂。派遣衛士護送他返回龍池。他募集了一萬名善信，成立了萬善同歸會。埋葬了戰爭后無人埋葬的屍骨，數量多達數萬。當時正值大旱，應鄉民的請求，結壇誦經，天降大雨，當年獲得了豐收。這年六月，禪師略感不適，命人縫製絙衣，並且說：『我將要離世了。』十七日，寫下偈語說：『七十八年堅守愚拙，明明是一場徹底的失敗。泥牛在海底翻身，六月炎炎卻飛雪。』側臥而圓寂。荼毗后，出現五色光芒，牙齒、舌根、數珠完好無損。煙所及之處都變成了舍利。在紫雲山建造佛塔來安葬他的舍利。
七月，常遇春（Chang Yuchun）去世，享年四十歲。追封他的祖先三代為王。
【English Translation】 English version All were personally decided by the Emperor.
The Chan Master Xutang (Xutang Chanshi, Chan Master's title), whose personal name was Yongning and style name was Yiyuan, was a native of Tongzhou, with the surname Zhu. His mother, Madam Li, sent him to Guanghui Temple. It was foretold that he was the reincarnation of Chan Master Huaihai of the Song Dynasty. The Sangha Registry issued a certificate allowing him to be tonsured. He went to visit Wuyong Chan Master (Wuyong Chanshi) of Mount Taihu. Wuyong Chan Master refined him in various ways, making him an excellent Dharma vessel, and had him serve for three years. He taught him 'Reside where you meet a dragon, dwell where you meet a pond.' Initially, he resided at Shixiang Temple of Dadong in Guangde. He echoed Shixi Wuyi Quan Gong (Shixi Wuyi Quan Gong) from afar, and people called them the Two Gates of Sweet Dew. Later, he moved to Longchi in Yixing, fulfilling the previous prophecy, and he felt very satisfied. He built dozens of houses, naming them Yumen Xinghua Hermitage. He administered the Three Refuges to the dragon gods. The Imperial Preceptor bestowed upon him the title of Propagating Teaching and Universal Salvation. Later, at Li Mountain Chan Temple, he was ordered to gather seventeen hundred monks to recite the Great Treasury Sutra for seven days. The Chan Master ascended the seat to expound the Dharma, and sweet dew descended from the sky, a sign of auspiciousness. He presided over Changzhi's Tianning Wanshou Temple, and the temple was completely renovated. Emperor Yuan Shundi bestowed the name Benjue Miaoming Zhenjing Chan Temple. He was ordered to fill the positions at Tiantong Jingde Chan Temple and Dahua Yan Temple, but he declined them all due to illness. The Emperor issued an edict for him to enter the palace to expound the Dharma in the Longguang Hall. The Emperor was very pleased and bestowed upon him a gold-embroidered Dharma robe and a jade ring, adding the title Buddha-Mind Comprehension. The Imperial Preceptor also bestowed upon him a crimson robe and a felt hat. He was ordered to deliver a letter of incense to Mount Wutai, and Manjushri Bodhisattva manifested five paths of auspicious light. The Prince of Zhennan invited the Chan Master into the palace, received the great precepts, and bestowed a white gold bowl. He sent guards to escort him back to Longchi. He raised funds from ten thousand faithful, establishing the Ten Thousand Good Deeds Returning to the Same Assembly. He buried the unclaimed bones after the war, numbering tens of thousands. At that time, there was a severe drought. At the request of the villagers, he set up an altar and chanted sutras, and heavy rain fell, resulting in a bountiful harvest that year. In June of that year, the Chan Master felt slightly unwell, ordered people to sew a hemp garment, and said: 'I am about to depart.' On the seventeenth, he wrote a verse saying: 'For seventy-eight years, I have adhered to clumsiness, clearly a complete failure. The mud ox turns over at the bottom of the sea, and in the scorching June, snow flies.' He passed away lying on his side. After cremation, five-colored lights appeared, and his teeth, tongue root, and rosary remained intact. The places touched by the smoke all turned into relics. A pagoda was built on Mount Ziyun to enshrine his relics.
In July, Chang Yuchun (Chang Yuchun) passed away at the age of forty. His ancestors for three generations were posthumously enfeoffed as kings.
。二子皆公。配享太廟位第二 十月命天下郡縣皆立學校 膏露降乾清宮后苑之上。
甘露 此云膏露。光潤如酒。凝結如脂。又如珠昉白。飴甘彌布。松柏馨列。氣達左右勃鬱淋漓薰極太和。是月十三日降於蒼松之上。李善長等率群臣稱賀。又永樂間。降於孝陵松柏凡四日。凝為玉脂。融為膏液。粲若垂珠。聯若編貝。只薦宗廟頒賜百官。芳美旁達莫可擬倫 近有一種名曰爵餳。其色白濁其味甚甜。其臭松脂。嚼之膠舌頗重。饑食之致病。多食之則死。此其驗也。
章溢有文武才。蒞官所至有成績。天性孝友撫世訓物。一本于誠。每論大事。議論不避權勢。必拆衷於理。官至御史中丞。至是卒。諭祭之。
庚戌洪武三年正月。追封外大父為楊王。立廟京師親祭之 二月王袆教大本堂 詔免三省十六郡今年稅糧。
別峰禪師 諱大同。字一云。上虞王氏子。母陳氏臨誕。父見龐眉異僧振錫而入揖問曰。和尚何來。曰崑崙山。竟排闥趨內室。俄而師生。因知其再來人也。舍入崇勝寺。剃染究清涼宗旨于春谷法師。精四法界觀于古懷肇公。見晦機熙公深有悟入。見中峰禪師。托以弘揚賢首之教。特書偈贊清涼像付之。師大喜曰。吾今始知萬法本乎一法。不識孰為禪。又孰為教也仍侍春谷分座。講
【現代漢語翻譯】 現代漢語譯本：兩個兒子都被封為公爵，配享太廟，位列第二。十月，命令天下各郡縣都設立學校。甘美的露水降落在乾清宮後花園之上。
甘露（Ganlu）：這裡稱作膏露，光潤如酒，凝結如油脂，又像珠玉般潔白，飴糖般甘甜瀰漫，松柏散發著馨香，氣息通達四面八方，勃勃鬱郁，淋漓盡致，薰染著極度的祥和。這個月十三日，甘露降落在蒼松之上，李善長（Li Shanchang）等率領群臣稱賀。永樂（Yongle）年間，甘露也曾降落在孝陵（Xiaoling）的松柏上，持續了四天，凝結成玉石般的油脂，融化成甘美的液體，燦爛如垂下的珍珠，連線起來像編織的貝殼。只用于祭祀宗廟，頒賜給百官，芳香美好，無法比擬。近來有一種東西名叫爵餳（Juexing），顏色白濁，味道非常甜，氣味像松脂，咀嚼時粘舌，感覺很重。飢餓時食用會導致疾病，多吃則會死亡，這是它的驗證。
章溢（Zhang Yi）有文才和武略，任職的地方都有政績。天性孝順友愛，安撫世人，教導百姓，一切都以真誠為根本。每當討論大事，議論不迴避權勢，必定探求合乎情理的結論。官至御史中丞，此時去世，朝廷下令祭奠他。
庚戌年洪武（Hongwu）三年正月，追封外祖父為楊王（Yang Wang），在京師建立廟宇，親自祭祀他。二月，王袆（Wang Yi）在大本堂（Dabentang）教授學問。詔令免除三省十六郡今年的稅糧。
別峰禪師（Biefeng Chanshi）：法號大同（Datong），字一云（Yiyun），上虞（Shangyu）王氏之子。母親陳氏臨產時，父親看見一位眉毛很長的奇異僧人拄著錫杖走進來，作揖問道：『和尚從哪裡來？』僧人說：『崑崙山（Kunlun Mountain）。』說完就推開門進入內室。不久禪師就出生了，因此知道他是再次轉世之人。他捨身進入崇勝寺（Chongsheng Temple），剃度染髮，向春谷法師（Chungu Fashi）研究清涼（Qingliang）宗的宗旨，向古懷肇公（Guhuai Zhao Gong）精研四法界觀，見到晦機熙公（Huiji Xi Gong）后，有了深刻的領悟。見到中峰禪師（Zhongfeng Chanshi）后，被委託弘揚賢首（Xianshou）的教義，中峰禪師特地書寫偈語讚頌清涼像，並交付給他。禪師非常高興地說：『我現在才知道萬法本源於一法，不知道哪個是禪，哪個是教。』於是侍奉春谷法師分座講經。
【English Translation】 English version: Both sons were ennobled as dukes and were entitled to be enshrined in the Imperial Ancestral Temple, ranking second. In the tenth month, an order was issued that all prefectures and counties throughout the country should establish schools. Sweet dew descended upon the imperial garden of the Qianqing Palace (Qianqing Palace).
Ganlu (Ganlu): This is referred to as 'ointment dew,' which is as lustrous as wine, as congealed as fat, and as white as pearls. It is as sweet and pervasive as maltose, with the fragrance of pines and cypresses. Its essence permeates in all directions, exuberant and profuse, infusing extreme harmony. On the thirteenth day of this month, it descended upon the green pines, and Li Shanchang (Li Shanchang) and other officials led the court in congratulations. During the Yongle (Yongle) era, sweet dew also descended upon the pines and cypresses of the Xiaoling Mausoleum (Xiaoling Mausoleum) for four days, congealing into jade-like fat and melting into sweet liquid, as brilliant as hanging pearls and as connected as woven shells. It was only offered to the ancestral temple and bestowed upon the officials, its fragrance and beauty unparalleled. Recently, there is a substance called Juexing (Juexing), which is white and turbid in color, very sweet in taste, and smells like pine resin. It is sticky when chewed and feels heavy. Eating it when hungry can cause illness, and eating too much can lead to death. This is the proof of its nature.
Zhang Yi (Zhang Yi) possessed both literary and military talents, and he achieved success wherever he served. He was naturally filial and fraternal, pacifying the world and instructing the people, with sincerity as his foundation. Whenever discussing important matters, his arguments did not shy away from powerful figures, and he always sought conclusions that were reasonable. He rose to the position of Vice Censor-in-chief, and upon his death, the court ordered a memorial service for him.
In the first month of the third year of the Hongwu (Hongwu) reign, he posthumously honored his maternal grandfather as Prince Yang (Yang Wang), established a temple in the capital, and personally offered sacrifices to him. In the second month, Wang Yi (Wang Yi) taught at the Dabentang (Dabentang). An edict was issued to exempt the tax grain for this year from sixteen counties in three provinces.
Chan Master Biefeng (Biefeng Chanshi): His personal name was Datong (Datong), his style name was Yiyun (Yiyun), and he was the son of the Wang family of Shangyu (Shangyu). When his mother, Lady Chen, was about to give birth, his father saw a strange monk with long eyebrows entering with a staff, bowing and asking, 'Where do you come from, Venerable?' The monk replied, 'Kunlun Mountain (Kunlun Mountain).' Then he pushed open the door and entered the inner chamber. Soon after, the master was born, so it was known that he was a reincarnation. He entered Chongsheng Temple (Chongsheng Temple), shaved his head, and studied the principles of the Qingliang (Qingliang) school with Dharma Master Chungu (Chungu Fashi), and diligently studied the Four Dharma-realms Contemplation with Guhuai Zhao Gong (Guhuai Zhao Gong). Upon seeing Huiji Xi Gong (Huiji Xi Gong), he had a profound realization. After seeing Chan Master Zhongfeng (Zhongfeng Chanshi), he was entrusted with propagating the teachings of the Xianshou (Xianshou) school. Chan Master Zhongfeng specially wrote a verse praising the image of Qingliang and gave it to him. The master was overjoyed and said, 'Now I know that all dharmas originate from one dharma. I do not know which is Chan and which is teaching.' Then he served Dharma Master Chungu, sharing the seat to lecture on the scriptures.
華嚴大經。延祐間屢住凈土寺景德東塔寶林諸剎。然寶林乃清涼國師肄業之地也。師居之而來學者甚眾。至正初賜佛心慈濟妙辨之號。並金斕法服。歲旱。師爇臂香請雨大澍。洪武初年。鐘山法席召見武樓。賜宴禁中饋幣金珍物。以榮其歸。師持律甚嚴。一缽外無長物。惟有書史五千余卷。洪武二年冬示疾。三年春三月十日說法。辭眾歸方丈坐逝。壽八十二。臘六十五。所著有天柱稿寶林類編等集。行世。
白雲禪師 諱智度。號白雲。麗水人。族姓吳。母葉氏。年十五投禪智寺空中假公。剃染受具。深習禪定達旦不寐者三載。于白雲山筑舊福林院以居。閱楞嚴圓覺二經。見靈巖芝公．斷崖義公．無見睹公。深得禪宗奧旨。又見無方普公小隱大公。機緣吻合旋歸福林。與毒種曇公成山欽公互相策勵。惟恐失之。洪武二年詔天下名僧。而師預焉還居虎跑復趨華頂。是年二月微疾回至福林。三月日沐浴易衣書偈曰。無世可辭無眾可別。太虛空中何必打橛。擲筆而逝。壽六十七。臘五十二。阇維舍利五色。齒牙數珠不壞云。
四月冊封諸皇子為王。封第二子樉為秦王。第三子棡為晉王。第四子棣為燕王。第五子橚為周王。第六子植為楚王。第七子榑為齊王。第八子梓為潭王。第九子杞為魯王。第十子檀為蜀王。
侄孫守謙為靖江王。皆授以冊寶。設定相傅官屬 定科舉格。初場各經義一道。四書義一道。二場論一道。詔誥表箋內科一道。三場策一道。中式者后十日。以騎射書算律五事試之。
危素字大樸。金溪人。以文學知名。元末官至學士。元亡欲投井死。僧大梓挽出曰。國史非公莫知。公死是死國史也。后仍為學士謫和州。
夏久不雨。上躬自禱。素服草履步詣山川壇。晝暴于日。夜臥于地。皇太子捧榼進農家食。雜麻麥菽粟。凡三日既而大雨。四郊沾足。
古庭法師 諱善學號古庭。姓馬氏。年十七為大僧。投寶覺簡公。習華嚴宗旨。簡公曰。學上人可謂。名實相副矣。名稱勃然推為人望。別傳教公．古由滋公。無言宣公。俱以上席聘之。師還東林隱居。專修白業。行華嚴懺法。修凈土五悔諸文。藉是以祈生安養。眾請主陽山之大慈。大弘賢首之教。以續佛慧命。歲旱為眾禱雨輒應。是年四月二十日。以官賦違期。徙抵池陽而化。年六十四。于宿業不逭也。
楚石禪師 諱梵琦字楚石。明州象山朱氏子。母張夢日墮懷而生。師襁褓時。有神僧摩其頂曰。此佛日也。他時能照燭昏衢。因小字曇耀。七歲讀書。即了大義號為奇童。九歲投永祚寺訥翁出家。依崇恩詢公剃染。往昭慶受具戒。隨詢師
【現代漢語翻譯】 現代漢語譯本：靖江王是侄孫守謙。都授予他們冊寶，設定相傅官屬，確定科舉格式。初場考各經義一道，四書義一道；二場考論一道，詔誥表箋內科一道；三場考策一道。中式者在十日後，用騎射、書算、律五項進行測試。
危素，字大樸，金溪人。以文學聞名，元朝末年官至學士。元朝滅亡后想要投井自殺，僧人大梓把他拉出來說：『國家的歷史，除了您沒有人知道。您死了就是死了國家的歷史啊。』後來仍然擔任學士，被貶謫到和州。
夏天很久不下雨，皇上親自祈禱。穿著素服，腳穿草鞋，步行前往山川壇。白天在太陽下暴曬，夜晚睡在地上。皇太子捧著瓦罐，進獻農家的食物，摻雜著麻、麥、菽、粟。這樣過了三天，就下起了大雨，四郊都得到了充足的雨水。
古庭法師（Guting Fashi，法號），名善學，號古庭，姓馬。十七歲成為大僧，投奔寶覺簡公（Baojue Jiangong）。學習華嚴宗旨。簡公說：『善學上人可以稱得上名副其實了。』名聲大振，被推舉為眾望所歸。別傳教公（Biechuan Jiaogong）、古由滋公（Guyou Zigong）、無言宣公（Wuyan Xuangong）都以上席的禮遇聘請他。法師回到東林隱居，專心修習白業，行華嚴懺法，修凈土五悔等文章，藉此祈求往生安養。眾人請他主持陽山的大慈寺，大力弘揚賢首宗的教義，以延續佛的慧命。遇到旱災，為眾人祈雨，往往應驗。這年四月二十日，因為官府賦稅逾期，被遷徙到池陽而圓寂，享年六十四歲。這是宿世的業力無法逃避啊。
楚石禪師（Chushi Chanshi，禪師法號），名梵琦，字楚石，明州象山朱氏之子。他的母親張氏夢見太陽落入懷中而生下他。禪師還在襁褓中時，有位神僧摸著他的頭頂說：『這是佛日啊，將來能夠照亮昏暗的道路。』因此小名叫曇耀。七歲讀書，就理解了大義，被稱為奇童。九歲投奔永祚寺的訥翁（Ne Weng）出家，依止崇恩詢公（Chongen Xungong）剃度染衣，前往昭慶寺受具足戒，跟隨詢師。
【English Translation】 English version: Jingjiang Prince was the grand-nephew Shouqian. They were all granted imperial certificates and seals, and officials were appointed to assist them. The format of the imperial examination was established. The first session tested one question on the Confucian classics and one question on the Four Books; the second session tested one essay and one question on imperial edicts, proclamations, memorials, and petitions; the third session tested one policy question. Those who passed were tested ten days later on the five skills of horsemanship, archery, calligraphy, arithmetic, and law.
Wei Su, styled Dapu, was a native of Jinxi. He was known for his literary talent and served as an academician in the late Yuan Dynasty. After the fall of the Yuan, he wanted to commit suicide by jumping into a well, but the monk Da Zi pulled him out and said, 'No one knows the history of the nation except you. Your death is the death of the nation's history.' Later, he continued to serve as an academician and was demoted to Hezhou.
In the summer, it had not rained for a long time, and the Emperor personally prayed for rain. He wore plain clothes and straw sandals and walked to the altars of mountains and rivers. He exposed himself to the sun during the day and slept on the ground at night. The Crown Prince presented a jug of farmer's food, mixed with hemp, wheat, beans, and millet. After three days, there was a heavy rain, and the suburbs were sufficiently watered.
The Venerable Master Guting (Guting Fashi, Dharma name), named Shanxue, styled Guting, was surnamed Ma. At the age of seventeen, he became a senior monk and went to Baojue Jiangong (Baojue Jiangong). He studied the Huayan (Avatamsaka) teachings. Jiangong said, 'The Venerable Shanxue can be said to be worthy of his name.' His reputation spread widely, and he was regarded as a person of great promise. Biechuan Jiaogong (Biechuan Jiaogong), Guyou Zigong (Guyou Zigong), and Wuyan Xuangong (Wuyan Xuangong) all invited him with the honor of the highest seat. The Master returned to Donglin to live in seclusion, focusing on cultivating pure karma, practicing the Huayan repentance rituals, and reciting the Pure Land Five Repentances, using these to pray for rebirth in the Land of Bliss. The people invited him to preside over the Great Compassion Temple on Yangshan Mountain, vigorously promoting the teachings of the Xianshou (Huayan) School, in order to continue the Buddha's wisdom-life. In times of drought, he would pray for rain for the people, and it would often be answered. On the twentieth day of the fourth month of that year, due to overdue government taxes, he was relocated to Chiyang and passed away at the age of sixty-four. This was due to the inescapable karma of past lives.
Chan Master Chushi (Chushi Chanshi, Chan Master's Dharma name), named Fanqi, styled Chushi, was the son of the Zhu family of Xiangshan, Mingzhou. His mother, Zhang, dreamed of the sun falling into her womb and gave birth to him. When the Master was still in swaddling clothes, a divine monk touched his head and said, 'This is the sun of the Buddha, and in the future, he will be able to illuminate the dark paths.' Therefore, his childhood name was Tanyao. At the age of seven, he studied and understood the great meaning, and was called a child prodigy. At the age of nine, he went to Yongzuo Temple to become a monk under Ne Weng (Ne Weng), and was tonsured and ordained under Chongen Xungong (Chongen Xungong). He went to Zhaoqing Temple to receive the full precepts and followed Master Xun.
住道場司藏室。閱楞嚴經有省。參元叟端公。問云。言發非聲色前不物。其意何如。叟就以師語詰之未徹。會元英宗金書大藏。應選上京。一日聞城樓鼓聲汗下如雨。曰徑山鼻孔今日入吾手矣。偈云。捨得紅爐一點雪。卻是黃河六月冰。再參元叟一見謂曰。西來密意喜子得之矣。出世海鹽福臻。升主永祚。創大寶閣鑄千佛聖像。建七級浮圖高二十四丈。功垂就勢偏將壓。師禱之夜乃大雨風。聞鬼神相語。曰天寧塔偏亟往救之。遲明塔正如初。遷杭之報國。轉嘉興之本覺。構萬佛閣宏偉壯麗。儼若天宮下移人世。帝師嘉其行業。賜以佛日普照慧辨之號。頗符昔日神僧之讖。頃赴報恩之請。退筑西齋以終老焉。洪武元年赴蔣山法會。師升座說法。二年復然。賜宴文樓下。親承顧問饋以幣金。三年七月示疾。具浴書偈曰。真性圓明本無生滅。木馬夜鳴西方日出。謂夢堂曰。吾將去矣。堂曰。子將何之。師曰西方。堂曰。西方有佛東方無佛耶。師厲聲一喝泊然而逝。是月二十六日也。茶毗齒舌數珠不毀。舍利纍纍如珠。塔于天寧永祚寺。壽七十五。臘六十三。師所著有六會語錄．凈土詩．上生偈．北遊鳳山西齋三集。和天臺三聖詩。及永明壽陶靖節林和靖諸作。為國初第一等宗師云。
十一月。斑爵行賞。封公者六人。
【現代漢語翻譯】 現代漢語譯本 住持道場，管理藏經室。閱讀《楞嚴經》有所領悟，於是參訪元叟端公（Yuan Sou Duangong）。元叟端公問：『言語發出在聲色之前，不執著于外物，這是什麼意思？』元叟端公就用他的話來詰問他，但他沒有完全領悟。適逢元英宗（Yingzong Emperor）用金字書寫大藏經，應徵挑選人員前往上京。一天，聽到城樓的鼓聲，他汗如雨下，說：『徑山（Jingshan，山名，也指徑山寺）的鼻孔今天落入我手中了！』於是作偈說：『捨得紅爐一點雪，卻是黃河六月冰。』再次參訪元叟端公，元叟端公一見他就說：『西來（Xilai，指禪宗從印度傳入中國）的秘密心印被你得到了！』於是出任海鹽福臻寺住持，後來又升任永祚寺住持，建立大寶閣，鑄造千佛聖像，建造七級浮屠，高達二十四丈。工程快要完成時，塔勢偏斜將要倒塌，他祈禱，當夜大風雨，聽到鬼神互相說：『天寧寺（Tianning Temple）的塔偏斜了，快去救它！』第二天早上，塔正如當初一樣。後來遷往杭州的報國寺，又轉到嘉興的本覺寺，建造萬佛閣，宏偉壯麗，儼然像天宮下移到人間。帝師（Dishi，元朝對佛教領袖的尊稱）嘉獎他的德行，賜予『佛日普照慧辨』的稱號，很符合昔日神僧的預言。不久應邀前往報恩寺，退隱后在西齋安度晚年。洪武元年（Hongwu first year）參加蔣山（Jiangshan，山名）法會，他升座說法。洪武二年（Hongwu second year）再次參加，在文樓下接受賜宴，親自接受皇帝的顧問，並賞賜幣金。洪武三年（Hongwu third year）七月生病，沐浴后寫下偈語說：『真性圓明本無生滅，木馬夜鳴西方日出。』告訴夢堂（Mengtang）說：『我將要走了。』夢堂問：『您將去哪裡？』他說：『西方。』夢堂問：『西方有佛，東方就沒有佛嗎？』他厲聲一喝，安然去世。這年七月二十六日。火化后，牙齒、舌頭、數珠沒有燒燬，舍利像珠子一樣。塔建在天寧永祚寺。享年七十五歲，僧臘六十三年。他所著有《六會語錄》、《凈土詩》、《上生偈》、《北遊鳳山西齋三集》，以及和天臺三聖詩，和永明壽（Yongming Shou）、陶靖節（Tao Jingjie）、林和靖（Lin Hejing）等人的作品，是明朝初年第一等的宗師。 十一月，頒發爵位進行賞賜，被封為公爵的有六人。
【English Translation】 English version He resided in the monastery, managing the scripture repository. After gaining insight from reading the Surangama Sutra, he visited Yuan Sou Duangong. Yuan Sou Duangong asked: 'Words spoken before sound and form, not clinging to external objects, what does this mean?' Yuan Sou Duangong then used his own words to question him, but he did not fully comprehend. It happened that Emperor Yingzong was writing the Great Treasury of Scriptures in gold letters, and personnel were being selected to go to Shangjing. One day, hearing the sound of the drums from the city tower, he sweated profusely and said: 'Jingshan's nostrils are in my hands today!' So he composed a verse saying: 'Willing to part with a snowflake in a red furnace, yet it is the Yellow River frozen in June.' He visited Yuan Sou Duangong again, and Yuan Sou Duangong said upon seeing him: 'The secret mind-seal from Xilai has been obtained by you!' He then became the abbot of Fuzhen Temple in Haiyan, and later rose to become the abbot of Yongzuo Temple, where he created the Great Treasure Pavilion, cast a thousand Buddha statues, and built a seven-story pagoda, twenty-four zhang in height. As the project was nearing completion, the pagoda leaned precariously, threatening to collapse. He prayed, and that night there was a great wind and rain. He heard ghosts and spirits saying to each other: 'The pagoda of Tianning Temple is leaning, quickly go and save it!' The next morning, the pagoda was as it had been before. Later, he moved to Baoguo Temple in Hangzhou, and then to Benjue Temple in Jiaxing, where he built the Ten Thousand Buddhas Pavilion, magnificent and splendid, as if a heavenly palace had been moved to the human world. The Dishi praised his virtue and bestowed upon him the title 'Buddha's Sun Universally Illuminating Wisdom,' which was very much in line with the prophecy of the former divine monk. Soon after, he was invited to Baoen Temple, and retired to Xizhai to spend his remaining years. In the first year of Hongwu, he attended the Dharma assembly at Jiangshan, where he ascended the seat and preached the Dharma. He attended again in the second year of Hongwu, and received a banquet under the Wenlou, personally receiving the emperor's advice and being rewarded with coins. In the seventh month of the third year of Hongwu, he fell ill. After bathing, he wrote a verse saying: 'The true nature is perfectly clear, originally without birth or death; the wooden horse neighs at night, the western sun rises.' He told Mengtang: 'I am about to leave.' Mengtang asked: 'Where will you go?' He said: 'To the West.' Mengtang asked: 'If there is a Buddha in the West, is there no Buddha in the East?' He shouted sternly and passed away peacefully. It was the twenty-sixth day of that month. After cremation, his teeth, tongue, and rosary were not destroyed, and the sarira were like pearls. The pagoda was built at Tianning Yongzuo Temple. He lived to the age of seventy-five, with sixty-three years as a monk. His writings include Six Assemblies of Sayings, Pure Land Poems, Upper Birth Verse, Three Collections of Northern Travels to Phoenix Mountain West Hermitage, as well as poems with the Three Sages of Tiantai, and works by Yongming Shou, Tao Jingjie, and Lin Hejing. He was a first-class master in the early Ming Dynasty. In the eleventh month, titles of nobility were conferred as rewards, and six people were ennobled as dukes.
李善長宣國公。授開國輔運推誠守正文臣。進封韓國公。徐達信國公。授開國輔運推誠宣力武臣。進封魏國公。常遇春封鄭國公。馮勝封宋國公。李文忠封曹國公。鄧愈封衛國公。封侯者二十八人(不錄)封汪廣洋忠勤伯。劉伯溫為誠意伯。
鐵券 其形如瓦。面刻誥文。背鐫免罪減死之數。字嵌之金。高廣有差第為七等。刻而為二。一頒功臣。一藏內府。有故則取合之為信。帝宴功臣罷有云。明者當燭于未形。昧者猶蔽于已著。事未形猶可圖也。患已著則無極矣 人處富貴。欲不可縱。欲縱則奢情不可佚。情佚則淫奢。淫之至憂危乘之。今與卿等恐久而忘。故戒勉之。
杰峰禪師 諱世愚號杰峰。西安人。族姓余。母毛氏。夢觀音送青衣童子而生。師自幼好禮佛塔。長依顯教孤岳剃度。刺血書金剛經。謁古崖純公．石門剛公。得聞用力之要。兀坐如枯株。又見布衲雍公斷崖中峰諸善知識。參大慈山止巖成禪師。指示力究而得大悟。偈云。夜半忽然忘月指。虛空迸出日輪紅之句。止巖印可。服勞三載后。興復西安福慧古剎。帝師聞之。賜以佛智弘辯之號。遷主石溪興龍禪寺。向化者甚眾。連應古望．龍眼．寶蓋．普潤四剎。皆為第一代。洪武三年冬十二月。赴郡守黃公水陸大齋。佛事罷示疾。勉眾以精進
【現代漢語翻譯】 現代漢語譯本 李善長被封為宣國公（爵位名）。授予開國輔運推誠守正文臣的稱號，後晉封為韓國公（爵位名）。徐達被封為信國公（爵位名）。授予開國輔運推誠宣力武臣的稱號，後晉封為魏國公（爵位名）。常遇春被封為鄭國公（爵位名）。馮勝被封為宋國公（爵位名）。李文忠被封為曹國公（爵位名）。鄧愈被封為衛國公（爵位名）。被封侯的有二十八人（此處省略）。汪廣洋被封為忠勤伯（爵位名）。劉伯溫被封為誠意伯（爵位名）。
鐵券（一種憑證）的形狀像瓦片，正面刻有皇帝的詔書，背面刻有免罪或減刑的次數，文字用黃金鑲嵌。鐵券的大小和等級分為七等。鐵券被分為兩半，一半頒發給功臣，一半藏於皇宮內府。如有需要，取出兩半鐵券合在一起作為憑證。皇帝在宴請功臣結束后說：『聰明的人能夠在事情發生之前就預見到，愚昧的人卻在事情已經顯現后還被矇蔽。事情未發生時還可以謀劃，禍患已經發生就無法挽救了。』
『人處在富貴之中，慾望不能放縱。慾望放縱就會導致奢侈，奢侈就會導致淫亂。淫亂到了極點，憂患和危險就會隨之而來。現在我對你們這些功臣進行告誡和勉勵，是害怕你們時間長了會忘記這些道理。』
杰峰禪師（僧人名號），法名世愚，號杰峰。是西安人，俗家姓余，母親毛氏夢見觀音菩薩送來一個身穿青衣的童子，然後就生下了他。禪師從小就喜歡禮拜佛塔。長大后，在顯教孤岳寺剃度出家，用刺血書寫《金剛經》。他拜訪了古崖純公、石門剛公，聽聞了用功的要領，然後像枯木一樣兀自靜坐。他又拜見了布衲雍公、斷崖中峰等善知識，參拜了大慈山止巖成禪師，在止巖禪師的指點下，努力參究而最終大悟。他寫了一首偈語說：『半夜忽然忘記了指向月亮的手指，虛空中迸發出紅色的太陽。』止巖禪師認可了他的開悟。禪師服勞三年後，興復了西安福慧古剎。帝師聽說了他的事蹟，賜予他『佛智弘辯』的稱號。後來，他遷往石溪興龍禪寺擔任住持，教化了很多人。他先後應邀主持了古望寺、龍眼寺、寶蓋寺、普潤寺、普潤寺，成為這些寺廟的第一代住持。洪武三年（年號）十二月，他應邀參加郡守黃公主持的水陸大齋法會。佛事結束后，他示現疾病，勉勵大眾要精進修行。
【English Translation】 English version Li Shanchang was enfeoffed as Duke Xuan of the State (a title of nobility). He was granted the title of Meritorious Civil Official Who Assists the Founding, Promotes Prosperity, Is Sincere, Upright, and Cultured. Later, he was promoted to Duke Han of the State (a title of nobility). Xu Da was enfeoffed as Duke Xin of the State (a title of nobility). He was granted the title of Meritorious Military Official Who Assists the Founding, Promotes Prosperity, Is Sincere, and Powerful. Later, he was promoted to Duke Wei of the State (a title of nobility). Chang Yuchun was enfeoffed as Duke Zheng of the State (a title of nobility). Feng Sheng was enfeoffed as Duke Song of the State (a title of nobility). Li Wenzhong was enfeoffed as Duke Cao of the State (a title of nobility). Deng Yu was enfeoffed as Duke Wei of the State (a title of nobility). Twenty-eight people were enfeoffed as marquises (omitted here). Wang Guangyang was enfeoffed as Earl Zhongqin (a title of nobility). Liu Bowen was enfeoffed as Earl Chengyi (a title of nobility).
The 'iron certificate' (a kind of voucher) is shaped like a tile, with the emperor's edict engraved on the front and the number of times of exemption from crimes or reduction of sentences engraved on the back. The characters are inlaid with gold. The size and grade of the iron certificate are divided into seven grades. The iron certificate is divided into two halves, one half is awarded to the meritorious officials, and the other half is stored in the imperial palace. If necessary, the two halves of the iron certificate are taken out and combined as proof. After the emperor finished feasting the meritorious officials, he said: 'The wise can foresee things before they happen, but the ignorant are still blinded after things have already appeared. Things can be planned before they happen, but disasters cannot be saved after they have already happened.'
'When people are in wealth and honor, desires must not be indulged. If desires are indulged, it will lead to extravagance, and extravagance will lead to licentiousness. When licentiousness reaches its extreme, worries and dangers will follow. Now I am admonishing and encouraging you meritorious officials because I am afraid that you will forget these principles over time.'
Zen Master Jiefeng (a monk's title), whose dharma name was Shiyu and style name was Jiefeng, was a native of Xi'an, with the secular surname Yu. His mother, Mao, dreamed of Guanyin Bodhisattva sending a boy in green clothes, and then she gave birth to him. The Zen master liked to worship Buddhist pagodas since he was a child. When he grew up, he was tonsured at the Xiantong Guyue Temple. He used blood to write the 'Diamond Sutra'. He visited Master Guya Chun and Master Shimen Gang, and heard the essentials of diligent practice, and then sat in meditation like a withered tree. He also visited virtuous teachers such as Monk Bunu Yong and Zhongfeng of Duan'ai, and visited Zen Master Zhiyan Cheng of Mount Daci. Under the guidance of Zen Master Zhiyan, he diligently studied and finally achieved great enlightenment. He wrote a verse saying: 'In the middle of the night, I suddenly forgot the finger pointing at the moon, and a red sun burst out from the void.' Zen Master Zhiyan approved of his enlightenment. After serving for three years, the Zen master restored the ancient Fuhui Temple in Xi'an. The Imperial Preceptor heard of his deeds and bestowed upon him the title 'Buddha Wisdom Eloquence'. Later, he moved to Shixi Xinglong Zen Temple to serve as abbot, and taught many people. He was successively invited to preside over Guwang Temple, Longyan Temple, Baogai Temple, and Purun Temple, becoming the first generation abbot of these temples. In December of the third year of Hongwu (era name), he was invited to participate in the Water and Land Dharma Assembly presided over by Prefect Huang. After the Buddhist service, he manifested illness and encouraged the public to practice diligently.
入道。書偈云。生本不生。滅本不滅。撒手便行。一天明月。擲筆而化。壽七十臘五十。塔于烏石慈雲院。有二會語錄弟子十五人云。
辛亥洪武四年正月李善致仕 劉伯溫歸老田里 賜皇太子玉圖書。曰大本堂記。中官圖書曰厚載之記。
介庵禪師 諱輔良字用貞號介庵。吳縣人。范姓文正公之十世孫也。父伯和。母鄭氏。師幼稟出塵之相。十五從迎福院壽彌剃染具戒。慨然曰。學佛將以明心。心非師無以明。終日牆面可乎。事北禪澤公以習天臺教觀。因士瞻杓公策。見笑隱訴公以究禪宗大旨。次與石室瑛公縱橫叩擊。出世嘉興資聖寺說法。增崇殿宇。遷天章移中天竺。傾向日眾。最後興建靈隱古剎而終焉。是年正月十六日逝。世年五十五。臘四十。阇維齒牙堅潔。舌根紅潤皆不壞。舍利盈升。
九奏樂章 冷謙制。一曰本大初。二曰仰大明。三曰民初生。四曰品物亨。五曰御六龍。六曰泰階平。七曰君德成。八曰聖道成。九曰樂清寧。上曰。禮以導敬。樂以宣和。不敬不和。何以為治。
冷謙 字啟敬。杭州人。精音律善鼓瑟工繪畫。元末以黃冠隱居吳山頂上。飄然有塵外之趣。國初召為太常協律郎。郊廟樂章多所裁定。常遇異人傳仙術。能隱身於瓶。呼則應。碎瓶而片片皆應。
【現代漢語翻譯】 現代漢語譯本： 入道。留偈語說：『生本無生，滅本無滅。撒手便行，一天明月。』擲筆而逝。享年七十歲，僧臘五十年。塔建於烏石慈雲院。有二會語錄，弟子十五人。 辛亥洪武四年正月，李善辭官，劉伯溫歸隱田園，皇太子獲賜玉圖書，題為《大本堂記》。中官獲賜圖書，題為《厚載之記》。 介庵禪師，法名輔良，字用貞，號介庵，吳縣人。是范文正公的第十世孫。父親是伯和，母親是鄭氏。禪師自幼就顯露出超凡脫俗之相。十五歲時，在迎福院跟隨壽彌剃度出家，受具足戒。他慨嘆道：『學佛是爲了明心，沒有老師就無法明心，難道要終日面壁嗎？』於是侍奉北禪澤公學習天臺教觀，又通過士瞻杓公的引薦，拜見笑隱訴公以探究禪宗的要旨。之後與石室瑛公縱橫辯論，相互啓發。後來在嘉興資聖寺出世說法，增建殿宇，又遷往天章寺和中天竺寺，前來歸附的人日益增多。最後興建靈隱古剎而圓寂。逝世於該年正月十六日，世壽五十五歲，僧臘四十年。火化后，牙齒堅固潔白，舌根紅潤不壞，舍利子裝滿一升。 《九奏樂章》，由冷謙製作。第一章名為《本大初》，第二章名為《仰大明》，第三章名為《民初生》，第四章名為《品物亨》，第五章名為《御六龍》，第六章名為《泰階平》，第七章名為《君德成》，第八章名為《聖道成》，第九章名為《樂清寧》。皇上說：『禮用來引導敬意，樂用來宣揚和諧。不敬不和，如何治理國家？』 冷謙，字啟敬，杭州人。精通音律，擅長彈瑟，工於繪畫。元朝末年，以道士身份隱居在吳山頂上，飄逸灑脫，有超脫塵世的意趣。明朝初年，被召為太常協律郎，郊廟樂章多有他的裁定。他曾遇到異人傳授仙術，能隱身於瓶中，呼喚他就能迴應，即使打碎瓶子，每一片碎片都能迴應。
【English Translation】 English version: Entering the Path. He left a verse saying: 'Birth is fundamentally unborn, extinction is fundamentally unextinguished. Letting go, he departs, a bright moon in the sky.' He threw down his pen and passed away. He lived to seventy years old, with fifty years as a monk. His stupa was built at Ciyun Monastery in Wushi. There are records of his teachings in two collections, with fifteen disciples. In the first month of the fourth year of the Hongwu reign (of the Ming Dynasty), corresponding to the year of Xinhai, Li Shan retired from his official post, and Liu Bowen returned to his rural home to live in seclusion. The Crown Prince was granted a jade book with the inscription 'Record of the Great Root Hall'. A eunuch was granted a book with the inscription 'Record of Profound Sustenance'. Chan Master Jie'an (Mount Jie), whose personal name was Fu Liang, courtesy name Yong Zhen, and sobriquet Jie'an, was a native of Wu County. He was the tenth-generation descendant of Fan Wenzheng Gong (a famous Song Dynasty official). His father was Bo He, and his mother was Madam Zheng. From a young age, the Master displayed an extraordinary appearance, transcending the mundane. At the age of fifteen, he was tonsured and ordained at Yingfu Monastery under the guidance of Shou Mi, receiving the complete precepts. He lamented, 'Studying Buddhism is for the purpose of understanding the mind. Without a teacher, the mind cannot be understood. Is it sufficient to face the wall all day long?' Therefore, he served the Venerable Ze of Beichan to study the Tiantai teachings and contemplation. Through the recommendation of Shi Zhan Biao Gong, he met with Xiao Yin Su Gong to investigate the essential principles of the Chan school. Subsequently, he engaged in vigorous discussions with Shi Shi Ying Gong, mutually inspiring each other. He later emerged to teach the Dharma at Zisheng Monastery in Jiaxing, expanding and renovating the halls. He then moved to Tianzhang Monastery and Zhong Tianzhu Monastery, attracting an increasing number of followers. Finally, he oversaw the construction of the ancient Lingyin Monastery and passed away there. He passed away on the sixteenth day of the first month of that year, at the age of fifty-five, with forty years as a monk. After cremation, his teeth remained firm and white, and his tongue root remained red and intact. His relics filled a liter. The 'Nine Movements of Music', composed by Leng Qian. The first movement is called 'The Great Origin', the second is called 'Revering the Great Brightness', the third is called 'The People's First Birth', the fourth is called 'The Abundance of All Things', the fifth is called 'Controlling the Six Dragons', the sixth is called 'The Peace of the Tai Terrace', the seventh is called 'The Completion of the Ruler's Virtue', the eighth is called 'The Completion of the Holy Path', and the ninth is called 'The Joyful Tranquility of Music'. The Emperor said, 'Rituals are used to guide reverence, and music is used to proclaim harmony. Without reverence and harmony, how can the country be governed?' Leng Qian, courtesy name Qi Jing, was a native of Hangzhou. He was proficient in music, skilled in playing the zither, and adept at painting. At the end of the Yuan Dynasty, he lived in seclusion on the summit of Mount Wu as a Taoist priest, displaying a carefree and otherworldly demeanor. At the beginning of the Ming Dynasty, he was summoned to serve as the Assistant Music Officer of the Court of Imperial Sacrifices, where he made many revisions to the music used in suburban and ancestral temple ceremonies. He once encountered an extraordinary person who transmitted to him the art of immortality, enabling him to conceal himself in a bottle. When called, he would respond. Even if the bottle was broken, each fragment would respond.
八月上手書問劉基以天象事。基條答。以為雪霜之後必有陽春。今國威已立。宜少濟以寬。上以其書付史館。或有言殺連三十年未除者。基曰。若使我當國掃除俗弊。一二年後寬政可復也(按殺運至靖難后除)。
覺原禪師 諱慧曇。字覺原。天臺人。族姓楊。母賈氏。夢吞明月珠而生。依法果寺大均出家。十六受具戒。學律于昭慶果公。習律于高麗教公。聽止觀于上竺澄公。時笑隱訴公。敷禪宗于中竺。師往陳求道之切。公曰。從外入者即非家珍。道在自己。奚向人求耶。師退凝神獨坐久之。公一日舉百丈野狐語。師大悟曰。佛法落吾手矣。只為分明極。翻令所得遲。公曰。爾見何道理。敢爾大言耶。師展兩手曰。不值半文錢。公額之。從訴公于龍翔寺隨之。以見元文宗于奎章。師能神氣恬然。訴公云。真吾家師子兒也。后出世牛頭山之祖山堂。殿閣一新。遷清涼廣慧禪寺。起廢一如牛首。帝師嘉之授以凈覺妙辨之號。太祖定建業。師謁見於轅門。大祖一見而嘆曰。此福德僧也。命主蔣山太平興國寺。次年詔主大天界寺。每設法會。師必演揚。車駕數臨恩賜優渥。帝書天下第一禪林懸於三門。洪武元年開善世院授從二品。以師為演梵善世利國從教大禪師。住持天界。統諸山釋教事。頒降誥命俾服紫衣。僧有
【現代漢語翻譯】 現代漢語譯本： 八月，皇上收到劉基（劉伯溫，明朝開國功臣）關於天象的奏書，詢問相關事宜。劉基一一作答，認為雪霜之後必有陽春到來。如今國家威望已經樹立，應該稍微施行寬仁政策。皇上將他的奏書交給史館。有人說殺戮持續了三十年還沒有停止，劉基說：『如果讓我主持朝政，掃除各種弊端，一兩年後就可以恢復寬仁的政策了。』（按：殺戮之運到靖難之役后才結束）。
覺原禪師，法諱慧曇，字覺原，天臺（地名，位於今浙江省天臺縣）人，俗姓楊。他的母親賈氏，夢見吞下一顆明亮的月亮珠子而生下他。他在依法果寺跟隨大均出家，十六歲受具足戒。在昭慶果公處學習戒律，在高麗教公處研習戒律，在上竺澄公處聽聞止觀。當時笑隱訴公（禪師名號），在中竺弘揚禪宗。覺原禪師前去懇切求道。訴公說：『從外面得來的就不是家裡的珍寶，道就在自己心中，為何向別人求呢？』覺原禪師退下後凝神獨自靜坐了很久。一天，訴公舉了百丈野狐的典故，覺原禪師大悟，說：『佛法落入我的手中了！只因爲太分明了，反而使得我領悟得遲了。』訴公說：『你見到了什麼道理，敢說這樣的大話？』覺原禪師張開雙手說：『不值半文錢。』訴公認可了他。覺原禪師跟隨訴公到龍翔寺，又跟隨他去奎章閣拜見了元文宗。覺原禪師能夠神態安詳，訴公說：『真是我的獅子兒啊！』後來覺原禪師出任牛頭山（地名，位於今江蘇省南京市）祖山堂的住持，殿宇樓閣煥然一新。之後又遷往清涼廣慧禪寺，重建荒廢的寺廟，如同在牛首山一樣。帝師（指八思巴）對此嘉獎，授予他『凈覺妙辨』的稱號。太祖（朱元璋）攻克建業（南京），覺原禪師在轅門謁見。太祖一見就感嘆說：『這是有福德的僧人啊！』命他主持蔣山太平興國寺。第二年，詔令他主持大天界寺。每次舉辦佛事法會，覺原禪師必定登座演說，皇上多次親臨，賞賜優厚。皇上親筆題寫『天下第一禪林』懸掛在寺廟的三門。洪武元年，在開善世院授予他從二品官銜，任命覺原禪師為演梵善世利國從教大禪師，住持天界寺，統管各山的佛教事務，頒佈誥命，允許他穿紫色袈裟。僧人
【English Translation】 English version: In August, the Emperor received a memorial from Liu Ji (Liu Bowen, a founding contributor of the Ming Dynasty) regarding celestial phenomena and inquired about related matters. Liu Ji answered them one by one, believing that after snow and frost, there would surely be a warm spring. Now that the nation's prestige has been established, it is appropriate to implement lenient policies. The Emperor gave his memorial to the history office. Someone said that the killings had continued for thirty years without stopping. Liu Ji said, 'If I were to be in charge of the government, eliminating various malpractices, lenient policies could be restored in a year or two.' (Note: The era of killings ended after the Jingnan Campaign).
Chan Master Jueyuan, whose Dharma name was Huitan and style name was Jueyuan, was a native of Tiantai (a place name, located in present-day Tiantai County, Zhejiang Province), with the secular surname Yang. His mother, Jia, dreamed of swallowing a bright moon pearl and gave birth to him. He left home to become a monk at Yifaguo Temple under Dajun, and received the complete precepts at the age of sixteen. He studied the precepts with Guo Gong at Zhaoqing and practiced the precepts with Goryeo Jiao Gong. He listened to Zhi Guan with Cheng Gong at Shangzhu. At that time, Xiaoyin Su Gong (a Chan master's title) was promoting Chan Buddhism at Zhongzhu. Chan Master Jueyuan went to earnestly seek the Way. Su Gong said, 'What is obtained from the outside is not a family treasure. The Way is in oneself, why seek it from others?' Chan Master Jueyuan retreated and sat alone in contemplation for a long time. One day, Su Gong cited the story of Baizhang's Wild Fox, and Chan Master Jueyuan had a great enlightenment, saying, 'The Buddha-dharma has fallen into my hands! Only because it is too clear has it made me realize it late.' Su Gong said, 'What principle have you seen that you dare to say such big words?' Chan Master Jueyuan spread out his hands and said, 'It's not worth half a penny.' Su Gong acknowledged him. Chan Master Jueyuan followed Su Gong to Longxiang Temple, and then followed him to Kuizhang Pavilion to meet Emperor Wenzong of Yuan. Chan Master Jueyuan was able to maintain a calm demeanor, and Su Gong said, 'Truly my lion cub!' Later, Chan Master Jueyuan became the abbot of Zusantang on Niutou Mountain (a place name, located in present-day Nanjing, Jiangsu Province), and the halls and pavilions were completely renewed. Later, he moved to Qingliang Guanghui Chan Temple, rebuilding the abandoned temple, just like on Niushou Mountain. The Imperial Preceptor (referring to Phagpa) praised this and awarded him the title of 'Pure Enlightenment and Wonderful Eloquence'. Emperor Taizu (Zhu Yuanzhang) conquered Jianye (Nanjing), and Chan Master Jueyuan met him at the Yuan Gate. Emperor Taizu exclaimed upon seeing him, 'This is a monk with blessings!' He ordered him to preside over Jiangshan Taiping Xingguo Temple. The following year, he was ordered to preside over Da Tianjie Temple. Every time a Buddhist Dharma assembly was held, Chan Master Jueyuan would surely ascend the seat and speak, and the Emperor often visited and bestowed generous rewards. The Emperor personally inscribed 'The Number One Chan Forest in the World' and hung it on the temple's three gates. In the first year of Hongwu, he was awarded the second-rank official position at Kaisan Shiyuan, and Chan Master Jueyuan was appointed as the Great Chan Master of Yanfan Shishi Liguo Congjiao, presiding over Tianjie Temple and governing the Buddhist affairs of the various mountains, and a decree was issued allowing him to wear a purple kasaya. Monks
行非法者。有言當痛治。師曰諺有之。大林有不材之木能盡去乎。只益釋門之丑耳。事呈露勿恕可也。洪武三年奉使西域。四年九月有疾呼左右曰。予不能覆命矣。遂卒壽六十八。臘五十三。外國王以香棺香薪茶毗。瘞靈骨于其國辟支佛塔之側。門友宗泐奉遺衣。藏於南京聚寶山雨華臺之間云。
瞽庵禪師 諱顯示號瞽庵。姓盧。母金氏。夢觀音大士現五色雲中而生。二十一投悟本院一山元公。剃落具戒。首謁天岸指見佛海。精究天臺教觀。大小部文義悉貯胸中。叩之則辯說如注。更親虎巖頤公賢叟思公。而道益進。出世隆壽教寺增輝舊制。遷顯嚴教寺殘毀重新。受聘主崇恩演福教寺。汲引方來竭盡平昔所蘊。後山棲專志於西方凈土之業。終日系念屢有靈驗。是年月日順寂。
壬子洪武五年。上以歷代傳國璽。未得遣將覓之 三月給僧道度牒。命賑給無告老幼男婦 詔各有司。舉行鄉飲酒禮 春即將山寺。建廣薦法會 命四方名德沙門。先點校藏經。
御署曲名 命宗泐撰獻佛樂章。既成呈進署名。一曰善世曲。二曰昭信曲。三曰延慈曲。四曰法喜曲。五曰禪悅曲。六曰遍應曲。七曰妙濟曲。八曰善成曲。敕太常諧協歌舞之節用之。著為定製。
廣薦法會 時海宇無虞洽于太康。文武恬娛雨
【現代漢語翻譯】 現代漢語譯本
行為不合法的人，有人說應當嚴厲懲治。禪師說：『俗話說，大森林裡有不成材的樹木，難道能全部砍掉嗎？只會增加佛門的醜事罷了。事情暴露出來，不要寬恕就可以了。』洪武三年，奉命出使西域。洪武四年九月，生病，呼喚左右說：『我不能回去覆命了。』於是去世，享年六十八歲，僧臘五十三年。外國國王用香木棺材和香柴火荼毗（荼毗：火葬），將靈骨埋葬在該國辟支佛塔（辟支佛塔：供奉辟支佛舍利的塔）旁邊。門人宗泐（宗泐：僧人名號）奉著他的遺衣，藏在南京聚寶山雨花臺之間，據說如此。
瞽庵禪師（瞽庵禪師：禪師名號），法名顯示，號瞽庵。姓盧。母親金氏，夢見觀音大士（觀音大士：觀世音菩薩）顯現在五色雲中而生下他。二十一歲時投奔悟本院一山元公（一山元公：僧人名號），剃度受具足戒。首先拜謁天岸指見佛海（天岸指見佛海：僧人名號），精研天臺教觀（天臺教觀：天臺宗的教義和觀行），大小部文義全部儲藏在心中，詢問他，則辯說如流水般。又親近虎巖頤公（虎巖頤公：僧人名號）、賢叟思公（賢叟思公：僧人名號），而道行更加精進。出任隆壽教寺住持，增輝舊制。遷任顯嚴教寺住持，重新修復殘毀的寺廟。受聘主持崇恩演福教寺（崇恩演福教寺：寺廟名），汲引後學，竭盡平生所學。後來隱居山林，專心致力於西方凈土的修行，終日系念，屢次顯現靈驗。于某年某月圓寂。
壬子年洪武五年，皇上因為歷代傳國玉璽（傳國玉璽：象徵國家政權的玉璽）沒有找到，派遣將領去尋找。三月，頒發僧道度牒（度牒：政府允許僧道出家的憑證），命令賑濟無依無靠的老人、寡婦。詔令各部門，舉行鄉飲酒禮（鄉飲酒禮：古代鄉人為表示尊老敬賢而設的宴會）。春天，即將山寺改為廣薦法會（廣薦法會：一種大型的佛教法會）。命令四方有名望的沙門（沙門：出家修道的人）首先點校藏經（藏經：佛教經典的總稱）。
御署曲名，命令宗泐撰寫獻上佛樂樂章。完成後呈進，皇上署名。一首叫《善世曲》，二首叫《昭信曲》，三首叫《延慈曲》，四首叫《法喜曲》，五首叫《禪悅曲》，六首叫《遍應曲》，七首叫《妙濟曲》，八首叫《善成曲》。敕令太常寺（太常寺：掌管祭祀禮樂的機構）協調歌舞的節奏，使用這些樂曲，作為定製。
廣薦法會，當時天下太平，如同太康年間（太康：晉武帝的年號）一樣。文武百官安逸快樂，雨
【English Translation】 English version
Those who act illegally, some say they should be severely punished. The Master said, 'As the saying goes, in a large forest, there are trees that are not suitable for timber, can they all be cut down? It would only add to the scandals of Buddhism. If things are exposed, it is enough not to forgive them.' In the third year of Hongwu, he was sent as an envoy to the Western Regions. In the ninth month of the fourth year of Hongwu, he fell ill and called to his attendants, saying, 'I cannot return to report my mission.' Then he passed away, at the age of sixty-eight, with fifty-three years as a monk. The foreign king cremated him with a fragrant coffin and fragrant firewood, and buried his spiritual bones next to the Pratyekabuddha Pagoda (Pratyekabuddha Pagoda: A pagoda enshrining the relics of a Pratyekabuddha) in that country. His disciple Zongle (Zongle: A monk's name) took his remaining clothes and stored them between Yuhua Terrace on Jubao Mountain in Nanjing, it is said.
The Chan Master Gu'an (Chan Master Gu'an: A Chan Master's name), whose personal name was Xianshi and styled Gu'an. His surname was Lu. His mother, Jin, dreamed of Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva: The Bodhisattva of Compassion) appearing in five-colored clouds and gave birth to him. At the age of twenty-one, he joined Yishan Yuan Gong (Yishan Yuan Gong: A monk's name) at Wuben Monastery, shaved his head, and received the complete precepts. He first visited Tian'an Zhijian Fohai (Tian'an Zhijian Fohai: A monk's name) and thoroughly studied the Tiantai teachings and contemplations (Tiantai teachings and contemplations: The doctrines and practices of the Tiantai school), storing all the meanings of the major and minor texts in his mind. When asked, his explanations flowed like a torrent. He also became close to Huyan Yi Gong (Huyan Yi Gong: A monk's name) and Xiansou Si Gong (Xiansou Si Gong: A monk's name), and his practice progressed further. He took over the Longshou Teaching Temple, enhancing its old system. He moved to the Xianyan Teaching Temple and rebuilt the ruined temple. He was hired to preside over the Chong'en Yanfu Teaching Temple (Chong'en Yanfu Teaching Temple: A temple's name), drawing in newcomers and exhausting all that he had learned in his life. Later, he lived in seclusion in the mountains, focusing on the practice of the Western Pure Land, constantly contemplating and repeatedly experiencing miraculous signs. He passed away peacefully on a certain day of a certain month.
In the year Renzi, the fifth year of Hongwu, the Emperor, because the Imperial Seal of Succession (Imperial Seal of Succession: A seal symbolizing national power) of past dynasties had not been found, sent generals to search for it. In March, he issued monk and Taoist ordination certificates (ordination certificates: Certificates issued by the government allowing monks and Taoists to become ordained), and ordered relief to be given to helpless elderly people and widows. He ordered various departments to hold village drinking ceremonies (village drinking ceremonies: Ancient banquets held by villagers to show respect for the elderly and virtuous). In the spring, he converted mountain temples into grand Dharma assemblies (grand Dharma assemblies: A large-scale Buddhist ceremony). He ordered famous Shramanas (Shramanas: People who have left home to cultivate the Way) from all directions to first collate the Tripitaka (Tripitaka: The complete collection of Buddhist scriptures).
Imperial Signature Tune Names, ordered Zongle to compose and present Buddhist music chapters. After completion, they were presented, and the Emperor signed his name. One was called 'Good World Tune', the second was called 'Manifest Faith Tune', the third was called 'Prolonged Compassion Tune', the fourth was called 'Dharma Joy Tune', the fifth was called 'Chan Delight Tune', the sixth was called 'Universal Response Tune', the seventh was called 'Wonderful Relief Tune', and the eighth was called 'Good Accomplishment Tune'. He ordered the Taichang Temple (Taichang Temple: An institution in charge of sacrificial rites and music) to coordinate the rhythm of singing and dancing, and to use these tunes as a fixed system.
Grand Dharma Assembly, at that time, the world was peaceful, like the Taikang era (Taikang: The reign title of Emperor Wu of Jin). Civil and military officials were at ease and happy, and rain
風時順。上是恭默思道端居。穆清重念。元季兵興六合雄爭。有生之類不得正命而終。動億萬計靈氛糾盤。充塞上下弔奠靡至。煢然無依。天陰雨濕之夜。其聲或啾啾有聞。宸衷[書-曰+((口*口)/皿)]傷若疚在躬。且謂洗滌陰鬱升陟陽明。惟大雄氏之教為然云云 宋文憲公。有記有詩。備護法錄 蒲庵禪師來。復有鐘山稿一編。備錄本末。及祥異諸事尤悉 命僧道錄司造周知冊。頒行天下寺觀。凡遇僧道到處。即與對冊。其父母籍。告度月日。如冊不同即為偽僧。
孤峰禪師 諱明德號孤峰。昌國人。族姓朱。母黃氏夢僧玠公托宿遂娠。師生幼時即好趺坐。十二為橫山錫公弟子。詣五臺受戒。首謁竺西坦公。聞舉世尊拈花之事而有省。次見晦機熙公。明極峻公。而了無障礙。又遇竺田霖公。舉泥牛入海公案。而群疑頓釋。又與仲方倫公。結庵于桃花塢。相與激揚閱華嚴大經。出世于東禪寺。再遷集慶之保寧。煅煉來學興復破壞。帝師授以圓明定慧之號。副以金斕法衣。一時縉紳莫不願與之交。三遷湖之道場。建造次第就緒。又赴杭之凈慈之請。逮入國朝。謝歸道場竹林庵。一日戒其徒曰。吾身雖微。一真之性與如來等。世相起滅無異石火電光。晝夜勤行毋生退轉。書頌入滅。壽七十九。臘六十二。瘞
【現代漢語翻譯】 現代漢語譯本：風調雨順。皇上在深宮中潛心研究治國之道，清靜而莊重地思慮著。元朝末年戰亂四起，天下英雄互相爭奪，導致無數生靈非正常死亡，數量以億萬計，他們的靈魂相互糾纏盤旋，充斥天地之間，卻沒有人祭奠他們，孤苦伶仃，無所依靠。在陰雨連綿的夜晚，有時還能聽到他們悲鳴的聲音。皇上對此深感悲痛，如同自己身受其害一般。並且認為，要洗滌這些陰暗鬱結之氣，使陽氣上升，唯有依靠大雄（釋迦牟尼佛的尊稱）的教誨才能做到。宋文憲公（宋濂）有相關的記載和詩歌，都收錄在《護法錄》中。蒲庵禪師來訪，也留下了《鐘山稿》一編，詳細記錄了事情的始末以及各種祥瑞和怪異之事。皇上命令僧道錄司製作周知冊，頒發到天下所有的寺廟道觀。凡是僧人和道士到任何地方，都要與周知冊進行覈對，覈對其父母籍貫、出家受戒的年月。如果與周知冊不符，就認為是假僧人。 孤峰禪師（法號），名明德，號孤峰，是昌國人，俗家姓朱。他的母親黃氏夢見僧人玠公前來投宿，於是就懷孕了。禪師出生后，小時候就喜歡跏趺坐。十二歲時成為橫山錫公的弟子，前往五臺山受戒。首先拜訪竺西坦公，聽到他講述世尊拈花微笑的故事後有所領悟。之後又拜見了晦機熙公、明極峻公，心中了無障礙。又遇到了竺田霖公，聽他講述泥牛入海的公案，於是所有的疑惑都消除了。之後又與仲方倫公在桃花塢結庵，一起研讀《華嚴大經》，之後在東禪寺開壇講法。之後又遷往集慶的保寧寺，在那裡磨練學徒，興復被破壞的寺廟。帝師授予他『圓明定慧』的稱號，並賜予金斕法衣。當時所有的士大夫都希望與他交往。之後又三次遷往湖州的道場，建造次第完成。之後又應邀前往杭州的凈慈寺。到了本朝（明朝）之後，他辭謝歸隱道場的竹林庵。有一天，他告誡他的弟子們說：『我的身體雖然微小，但是一真之性與如來是平等的。世間萬物的生滅，無異於石火電光。晝夜勤奮修行，不要產生退轉之心。』說完便寫下頌詞，入滅圓寂。享年七十九歲，僧臘六十二年，安葬。
【English Translation】 English version: The winds are timely and favorable. The Emperor, in his palace, is respectfully and silently contemplating the Way, dwelling in tranquility. He deeply and solemnly reflects. During the late Yuan dynasty, wars arose, and heroes contended for dominion over the realm, leading to the unnatural deaths of countless living beings, numbering in the hundreds of millions. Their spirits, entangled and swirling, filled the heavens and the earth, yet no one offered them sacrifices, leaving them desolate and without refuge. On dark, rainy nights, their mournful cries could sometimes be heard. The Emperor felt profound sorrow for this, as if he himself were suffering. He believed that to cleanse this darkness and stagnation, and to elevate the Yang energy, only the teachings of the Great Hero (an epithet for Shakyamuni Buddha) could suffice. Song Wenxian Gong (Song Lian) has records and poems about this, all of which are included in the 'Record of Protecting the Dharma'. Chan Master Pu'an visited and left behind a compilation called 'Drafts from Zhongshan', which meticulously records the beginning and end of the matter, as well as various auspicious and strange events. The Emperor ordered the Sangha and Daoist Registry to create a comprehensive register and distribute it to all temples and monasteries throughout the land. Whenever monks or Daoists arrived anywhere, they were to be checked against the register, verifying their parents' origins and the dates of their ordination. If there were discrepancies, they would be considered false monks. Chan Master Gufeng (Dharma name), named Mingde, styled Gufeng, was a native of Changguo, with the surname Zhu. His mother, Huang, dreamed that the monk Jie Gong sought lodging, and she became pregnant. From a young age, the Chan Master enjoyed sitting in the lotus position. At the age of twelve, he became a disciple of Xi Gong of Hengshan, and went to Mount Wutai to receive ordination. He first visited Tan Gong of Zhuxi, and upon hearing him speak of the World-Honored One's (Shakyamuni Buddha) holding up a flower, he had an awakening. He then met with Xi Gong of Huiji and Jun Gong of Mingji, and his mind was free of obstacles. He also encountered Lin Gong of Zhutian, and upon hearing him speak of the koan of the mud ox entering the sea, all his doubts were dispelled. He then formed a hermitage with Lun Gong of Zhongfang in Peach Blossom Village, and together they studied the Avatamsaka Sutra. He began teaching at Dongchan Temple, and later moved to Baoning Temple in Jiqing, where he trained students and restored the destroyed temple. The Imperial Preceptor bestowed upon him the title 'Perfectly Enlightened Samadhi and Wisdom', and presented him with a golden kasaya. At that time, all the officials and gentry wished to associate with him. He then moved three times to the Taoist center in Huzhou, and the construction was gradually completed. He was then invited to Jingci Temple in Hangzhou. After the establishment of the dynasty (Ming Dynasty), he resigned and returned to the Bamboo Forest Hermitage of the Taoist center. One day, he admonished his disciples, saying: 'Although my body is small, my true nature is equal to that of the Tathagata (Buddha). The arising and passing away of worldly phenomena is no different from a spark of flint or a flash of lightning. Diligently practice day and night, and do not give rise to thoughts of retreat.' After speaking, he wrote a verse and entered into Nirvana. He lived to be seventy-nine years old, with sixty-two years as a monk, and was buried.
骨東岡。四會語錄行世。
璧峰禪師 諱寶金。號璧峰。永壽人。族姓石。父稱長者。母張氏。嗜善弗倦。有持缽僧。以觀音像授張囑曰。謹事之當生智慧之男。未幾生師。白光照室。六歲依云寂溫法師為弟子。剃染受具。詣講肆窮性相之學。演說如貫珠然。次見如海真公于西蜀。示以道要。師大起疑情。寢食為廢者三年。若得塵勞暫息。又至脅不沾席者三年。自是得大定力。一日聞伐木。聲曰。未生前之事。吾今日方知其真耳。急往求證於真公。公反覆辨詰甚力。至畫三十圓相以示。師一一具答。公曰。汝今方知佛法宏勝如是也。師往五臺驗知前生。見文殊瑞應。建靈鷲庵以居眾。負米來施者甚廣。元順帝召至燕京。賜以金紋伽黎衣。次年召見延春閣。命建壇禱雨輒應。贈以金繒。受之以賑饑乏。特賜寂照圓明之號。詔主海印禪寺。已而𢢽求還山。洪武三年詔至南京。見太祖于奉天殿。留于大天界寺。時召入問佛法及鬼神情狀。奏對稱旨。四年賜饌于崇禧寺。五年正月既望。上行獻佛之禮。敕師施摩伽斛食。以賑幽冥。寵賚優渥賜詩十二韻。有玄關盡悟。已成正覺之言。六月四日沐浴坐逝。壽六十五。臘五十九。荼毗舍利五色。齒舌數珠不毀。師豐偉端重。福慧雙足所至皆化。不啻生佛出現云。
用拙
【現代漢語翻譯】 現代漢語譯本 骨東岡（地名）。《四會語錄》流傳於世。
璧峰禪師，諱寶金，號璧峰，永壽（地名）人，姓石。他的父親被稱為長者，母親姓張，非常喜歡行善。有一位托鉢僧，將一尊觀音像交給張氏，囑咐說：『好好供奉它，會生下有智慧的兒子。』不久之後，張氏生下了禪師，當時有白光照亮整個房間。六歲時，他跟隨云寂溫法師為弟子，剃度並受具足戒。之後前往講堂，深入研究佛學的性相之學，演說起來如貫珠一般流暢。後來，他在西蜀拜見如海真公，真公向他開示了修道的要領。禪師因此產生了極大的疑惑，甚至廢寢忘食長達三年。即使能夠稍微休息一下，也是三年時間裡脅不沾席。從此以後，他獲得了極大的定力。有一天，他聽到伐木的聲音，說道：『未出生之前的事情，我今天才真正明白！』他急忙去向真公求證，真公反覆辯論詰問，非常嚴厲，甚至畫了三十個圓相來開示他。禪師一一作答。真公說：『你現在才知道佛法是如此的宏大殊勝啊！』禪師前往五臺山，驗證得知了自己的前生，並見到了文殊菩薩的瑞應。他建造了靈鷲庵來供養僧眾，背米來佈施的人非常多。元順帝將他召至燕京，賜予他金紋伽黎衣。第二年，又召見他在延春閣，命他設壇祈雨，每次都應驗。於是賞賜給他金繒，他將這些賞賜用來賑濟饑荒。特別賜予他『寂照圓明』的稱號，並詔令他主持海印禪寺。不久之後，他懇求回山。洪武三年，明太祖詔令他前往南京，在奉天殿接見了他，並將他留在天界寺。當時，太祖召見他詢問佛法以及鬼神的情況，他的回答非常合太祖的心意。洪武四年，太祖在崇禧寺賜予他齋飯。洪武五年正月十五，太祖親自舉行獻佛的儀式，敕令禪師施行摩伽斛食，用來賑濟幽冥界的眾生。太祖給予了他非常優厚的賞賜，並賜詩十二韻，詩中有『玄關盡悟，已成正覺』的語句。六月四日，禪師沐浴後坐化圓寂，享年六十五歲，僧臘五十九年。荼毗后，留下了五色的舍利，牙齒、舌頭和念珠都沒有被焚燬。禪師體態豐偉端莊，福慧雙足，所到之處都能教化眾生，真可謂是活佛出現。
用拙
【English Translation】 English version Gu Donggang (place name). The 'Sihui Records' are circulated in the world.
Chan Master Bifeng, personal name Baojin, style name Bifeng, was a native of Yongshou (place name), with the surname Shi. His father was called an elder, and his mother, Zhang, was tirelessly fond of doing good deeds. A mendicant monk gave Zhang a statue of Guanyin (Avalokiteśvara), instructing her, 'Reverently serve this, and you will give birth to a son of wisdom.' Not long after, she gave birth to the master, and white light illuminated the room. At the age of six, he became a disciple of Dharma Master Yunji Wen, had his head shaved, and received the full precepts. He then went to lecture halls to thoroughly study the characteristics of phenomena in Buddhism, expounding them as smoothly as stringing pearls. Later, he met True Man Ruhai in Western Shu, who showed him the essentials of the path. The master developed great doubt, even neglecting sleep and food for three years. Even when he could rest briefly, he did not lie down for three years. From then on, he obtained great samadhi power. One day, he heard the sound of felling trees and said, 'The matter before birth, I truly understand it today!' He hurried to seek verification from True Man, who debated and questioned him vigorously, even drawing thirty circles to instruct him. The master answered each one completely. True Man said, 'Now you know that the Buddhadharma is so vast and supreme!' The master went to Mount Wutai to verify his previous life and saw auspicious responses from Manjusri (Wenshu Pusa). He built Lingjiu Hermitage to house the sangha, and many people came to donate rice. Emperor Yuan Shun summoned him to Yanjing, bestowing upon him a gold-patterned kasaya robe. The following year, he was summoned to Yanchun Pavilion and ordered to set up an altar to pray for rain, which was always answered. He was then granted gold silk, which he used to relieve famine. He was specially granted the title 'Silent Illumination and Perfect Clarity' and ordered to preside over Haiyin Chan Monastery. Soon after, he requested to return to the mountains. In the third year of Hongwu, Emperor Taizu of the Ming Dynasty summoned him to Nanjing, received him in Fengtian Hall, and kept him at Tianjie Monastery. At that time, Taizu summoned him to inquire about the Buddhadharma and the conditions of ghosts and spirits, and his answers greatly pleased the emperor. In the fourth year of Hongwu, Taizu bestowed a vegetarian meal upon him at Chongxi Monastery. On the fifteenth day of the first month of the fifth year of Hongwu, the emperor personally performed the ritual of offering to the Buddha and ordered the master to perform the Magadha food offering to relieve sentient beings in the underworld. The emperor bestowed upon him very generous rewards and gave him a poem of twelve rhymes, with the lines 'The mysterious gate is fully understood, and one has already attained perfect enlightenment.' On the fourth day of the sixth month, the master bathed and passed away in meditation, at the age of sixty-five, with fifty-nine years as a monk. After cremation, five-colored sarira (relics) remained, and his teeth, tongue, and rosary were not destroyed. The master was dignified and majestic, with both blessings and wisdom complete, and wherever he went, he transformed sentient beings. It can truly be said that a living Buddha appeared.
Yongzhuo
法師 諱祖你。字日章。號用拙。常熟張氏子。祝髮后東遊四明。時我庵無公住延慶。石室瑛公居育王。皆待以忘年。後嗣法于竹屋凈法師。出世永定教寺。繼遷崑山廣孝。嘉定凈信。而主教吳下垂五十年。洪武初。預選高行。有旨就天界寺說法。上數召入禁中。奏對稱允。加賜慈忍法師之號。后賜歸故里而終焉。
癸丑洪武六年。普給天下僧度牒。前代多計僧鬻牒。號免丁錢。詔蠲之。賜來朝守令官酒饌。復諭以勉修厥德。廣施惠政 金陵城完。上與劉基同閱視。上曰。城高若此。非人可逾。基曰。殊非燕能飛入耳 後燕王入金陵。遂符此讖 訪求賢才于天下曰。世有賢才國之寶也。古之聖君汲汲於求賢。蓋賢才不備不足以為治。鴻鵠之能遠舉者。為其有羽翼也。蛟龍之能騰躍者。以其有鱗鬣也。人君之能致治者。以其有賢人而為之輔也。今山林之士。豈無文藝德行之足稱。有司禮送至京。用之以圖至治 上咨治道于桂彥良對曰。道在正心。又曰。用德則逸。用法則勞。法以靖民則民勞而弗靖。德以靖民則民靖于德矣。上曰。卿帝者師也 詔以故元釋帝師喃迦巴藏卜。為熾盛佛寶國師。自是番僧。有封為灌頂國師。及贊善王．闡化王．正覺大乘法王．如來大寶法王者。俱賜印章誥命。領其各本國人民。間歲朝
【現代漢語翻譯】 現代漢語譯本：
法師，名諱祖你（Zuni），字日章（Rizhang），號用拙（Yongzhuo），是常熟張氏之子。出家后東遊至四明（Siming）。當時我庵無公（Wo'an Wugong）住在延慶寺（Yanqing Temple），石室瑛公（Shishi Yinggong）住在育王寺（Yuwang Temple），都以忘年之交相待。後來他繼承了竹屋凈法師（Zhuwu Jingfashi）的法脈，出任永定教寺（Yongding Jiao Temple）住持。之後又遷往崑山廣孝寺（Guangxiao Temple），嘉定凈信寺（Jingxin Temple），在吳地主持教務長達五十年。洪武初年，被選為高僧，奉旨到天界寺（Tianjie Temple）說法。皇上多次召他入宮，他的奏對深得皇上讚許，被加賜慈忍法師（Ciren Fashi）的稱號。後來皇上賜他返回故里安度晚年。
洪武六年癸丑年，朝廷普發天下僧人度牒。前代大多通過賣度牒來增加收入，名義上是免除僧人的丁錢。洪武皇帝下詔免除此項費用，並賜予前來朝見的守令官酒食。又告誡他們要努力修養德行，廣泛施行惠政。金陵城（Jinling City）建成后，皇上與劉基（Liu Ji）一同視察。皇上說：『城墻如此高大，不是人力可以逾越的。』劉基說：『恐怕燕子能飛進來。』後來燕王（Prince Yan）攻入金陵，應驗了這個預言。皇上下令在天下訪求賢才，說：『賢才是國家的寶貴財富。古代的聖明君主總是急切地尋求賢才。因為沒有賢才就不足以治理國家。鴻鵠之所以能遠飛，是因為有翅膀；蛟龍之所以能騰躍，是因為有鱗片和鬣毛；君主之所以能實現太平盛世，是因為有賢人輔佐。現在山林隱士中，難道沒有文章才華和道德品行值得稱道的嗎？有關部門要以禮相待，將他們送到京城，任用他們來實現國家的長治久安。』皇上向桂彥良（Gui Yanliang）諮詢治國之道，桂彥良回答說：『治國之道在於端正君主的心。』又說：『用德政則安逸，用法令則勞累。用法令來安定百姓，百姓會因為法令而勞累，反而不能安定；用德行來安定百姓，百姓會在德行的感化下安定。』皇上說：『您是帝王的老師啊。』皇上下詔封故元朝的釋帝師喃迦巴藏卜（Nangkaba Zangbu）為熾盛佛寶國師。從此以後，番僧（Tibetan monks）中，有的被封為灌頂國師，以及贊善王、闡化王、正覺大乘法王、如來大寶法王等，都賜予印章和誥命，讓他們統領各自本國的人民，隔年來朝。
【English Translation】 English version:
The Venerable Master, named Zuni (祖你), styled Rizhang (日章), and known as Yongzhuo (用拙), was a son of the Zhang family of Changshu. After tonsuring his head, he traveled east to Siming (四明). At that time, Wo'an Wugong (我庵無公) resided at Yanqing Temple (延慶寺), and Shishi Yinggong (石室瑛公) resided at Yuwang Temple (育王寺), both treating him as a friend regardless of age. Later, he inherited the Dharma from Dharma Master Zhuwu Jing (竹屋淨法師) and became the abbot of Yongding Jiao Temple (永定教寺). Subsequently, he moved to Guangxiao Temple (廣孝寺) in Kunshan and Jingxin Temple (淨信寺) in Jiading, presiding over religious affairs in the Wu region for fifty years. In the early Hongwu period, he was selected as an eminent monk and was ordered to preach at Tianjie Temple (天界寺). The Emperor summoned him to the palace several times, and his responses were greatly appreciated, leading to the bestowed title of Dharma Master Ciren (慈忍法師). Later, the Emperor granted him permission to return to his hometown to spend his remaining years.
In the Gui Chou year, the sixth year of Hongwu, the court universally issued ordination certificates to monks throughout the country. In previous dynasties, the sale of ordination certificates was often used to increase revenue, nominally exempting monks from labor service taxes. The Hongwu Emperor issued an edict to abolish this practice and bestowed wine and food upon the local officials who came to court. He also admonished them to diligently cultivate virtue and broadly implement benevolent policies. After the completion of Jinling City (金陵城), the Emperor inspected it together with Liu Ji (劉基). The Emperor said, 'The city walls are so high that they cannot be crossed by human strength.' Liu Ji replied, 'I fear that swallows can fly in.' Later, Prince Yan (燕王) entered Jinling, fulfilling this prophecy. The Emperor issued an order to seek out talented individuals throughout the country, saying, 'Talent is the precious wealth of the nation. The wise rulers of ancient times were always eager to seek out talent, for without talent, the country cannot be governed well. The swan goose can fly far because it has wings; the dragon can leap because it has scales and mane; the ruler can achieve peace and prosperity because he has virtuous people to assist him. Among the hermits in the mountains and forests, are there not those with literary talent and virtuous conduct worthy of praise? The relevant departments should treat them with courtesy, send them to the capital, and employ them to achieve the long-term stability of the country.' The Emperor consulted Gui Yanliang (桂彥良) on the way to govern the country, and Gui Yanliang replied, 'The way to govern lies in rectifying the ruler's heart.' He also said, 'Using virtue brings ease, using laws brings toil. Using laws to pacify the people will cause the people to toil and not be pacified; using virtue to pacify the people will cause the people to be pacified by virtue.' The Emperor said, 'You are a teacher of emperors.' The Emperor issued an edict to bestow upon the late Yuan Dynasty's Imperial Preceptor Nangkaba Zangbu (喃迦巴藏卜) the title of State Preceptor of the Flourishing Buddha Treasure. From then on, among the Tibetan monks (番僧), some were granted the title of Initiation State Preceptor, as well as Kings of Praise and Goodness, Kings of Elucidation and Transformation, Kings of Right Enlightenment Mahayana Dharma, and Kings of the Tathagata Great Treasure Dharma, all of whom were granted seals and imperial decrees, allowing them to lead the people of their respective countries and come to court every other year.
貢 五月祖訓錄成 上命禮官。參考歷代帝王有功生民者。立廟祀之 詔以恒言註釋經書。使人皆通聖賢旨意。注成以進。賜名群經類要。
無夢禪師 諱曇噩。字無夢。號酉庵。慈溪人。族姓王。母周氏。幼業儒。藻思浚發。禮廣法院子文良公為師。就雪庭傳公剃染。受戒昭慶。性相之學無不該練。后依元叟端公。咨叩朗然。延祐初奉詔敷陳。金山水陸佛事。至元間出世慶元之寶慶。再遷開壽。三轉國清。帝師嘉之錫以衣號。海風飄蕩屋廬遍覆。師能坐鎮不傾。師戒諸徒眾曰。研究空宗。當外形骸忘寢食。以消累劫宿習。然後心地光明耳。洪武二年詔徴有道僧。而師預焉。館于天界寺。既奏對。上憫其年耄放令還山。是年二月命弟子曰。三界空華如風捲煙。六塵幻影如湯沃雪。亙古亙今唯一性獨存。吾將入滅。聽吾偈。曰吾有一物。無頭無面。要得分明。涅槃夜看。言訖斂目而逝。年八十九。塔于天臺清涼山云。
時崇尚釋老徒眾日盛。上令郡縣擇有戒行者。領其事。
逆川法師 諱智順。字逆川。瑞安陳氏子。其大父母精修白業。既歿蓮華現門屏間。母婁氏供智者大師像以求子。一夕夢。僧頂有圓光。逆江流而上。招婁氏謂曰。吾當為汝之子。師生美質夙成。七歲出家習法華經。三月通誦。為
【現代漢語翻譯】 現代漢語譯本：五月，祖訓編纂完成，皇上下令禮官參考歷代帝王中有功于百姓的人，為他們建立廟宇祭祀。下詔用通俗易懂的語言註釋經書，使人們都能明白聖賢的旨意。註釋完成後進獻給皇上，賜名為《群經類要》。
無夢禪師（Wumeng Chanshi） ，法名曇噩（Tan'e），字無夢（Wumeng），號酉庵（You'an），是慈溪人，俗家姓王。他的母親周氏。無夢禪師年幼時學習儒學，才思敏捷。他拜廣法院的子文良公（Zi Wenliang Gong）為師，在雪庭傳公（Xueting Chuangong）處剃度出家，在昭慶（Zhaoqing）受戒。他對性相之學無不精通。之後依止元叟端公（Yuansou Duangong），請教佛法，豁然開朗。延祐初年，奉詔在金山（Jinshan）主持水陸佛事。至元年間，出任慶元府的寶慶寺（Baoqing Temple）住持，之後又遷往開壽寺（Kaishou Temple），三次轉任國清寺（Guoqing Temple）住持。帝師（Dishi）嘉獎他，並賜予衣物和稱號。海風飄蕩，房屋倒塌，禪師能夠端坐不動。禪師告誡眾弟子說：『研究空宗，應當忘卻形骸，廢寢忘食，以消除累世的習氣，然後心地才能光明。』洪武二年，朝廷下詔徵召有道高僧，禪師也在其中。他被安置在天界寺（Tianjie Temple）。奏對完畢后，皇上憐憫他年事已高，放他回山。這年二月，禪師對弟子說：『三界（Sanjie）的空華（Konghua）如同風捲殘煙，六塵（Liuchen）的幻影如同熱水潑雪。亙古亙今，只有一個自性（Zixing）獨自存在。我將入滅（Rumuie）。聽我的偈語：我有一物，無頭無面，要得分明，涅槃（Nirvana）夜看。』說完便合上雙眼去世了，享年八十九歲，塔葬于天臺山（Tiantai Mountain）清涼山（Qingliang Mountain）。
當時崇尚佛教和道教的風氣盛行，皇上下令各郡縣選擇有戒行的人來管理寺廟。
逆川法師（Nichuan Fashi），法名智順（Zhishun），字逆川（Nichuan），是瑞安陳氏的兒子。他的祖父母精進修行，去世后蓮花顯現在門屏之間。他的母親婁氏供奉智者大師（Zhishe Dashi）的畫像以求子。一天晚上，她夢見一位僧人頭頂有圓光，逆著江流而上，並對婁氏說：『我將成為你的兒子。』法師天生資質優異，很早就有所成就。七歲出家學習《法華經》（Fahua Jing），三個月就能背誦。
【English Translation】 English version: In the fifth month, the ancestral precepts were compiled. The Emperor ordered the officials of the Ministry of Rites to refer to the emperors of past dynasties who had contributed to the well-being of the people and establish temples to worship them. An edict was issued to annotate the scriptures in plain language so that everyone could understand the meaning of the sages. After the annotations were completed, they were presented to the Emperor, who named them 'Classified Essentials of the Classics'.
Chan Master Wumeng (Wumeng Chanshi), whose Dharma name was Tan'e (Tan'e), style name Wumeng (Wumeng), and sobriquet You'an (You'an), was a native of Cixi, with the surname Wang. His mother was Zhou. As a child, Chan Master Wumeng studied Confucianism and was quick-witted. He took Zi Wenliang Gong (Zi Wenliang Gong) of Guangfa Court as his teacher, and was tonsured by Xueting Chuangong (Xueting Chuangong). He received the precepts at Zhaoqing (Zhaoqing). He was well-versed in the studies of nature and characteristics. Later, he relied on Yuansou Duangong (Yuansou Duangong), consulted him on the Dharma, and became enlightened. In the early years of the Yanyou reign, he was ordered to preside over the Water and Land Dharma Assembly at Jinshan (Jinshan). During the Zhiyuan reign, he became the abbot of Baoqing Temple (Baoqing Temple) in Qingyuan Prefecture, then moved to Kaishou Temple (Kaishou Temple), and three times transferred to Guoqing Temple (Guoqing Temple). The Imperial Preceptor (Dishi) praised him and bestowed upon him robes and titles. The sea wind blew and the houses collapsed, but the Master was able to sit still. The Master admonished the disciples, saying, 'When studying the emptiness school, one should forget the body and neglect sleep and food in order to eliminate the accumulated habits of past lives, and then the mind will be bright.' In the second year of the Hongwu reign, the court issued an edict to summon virtuous monks, and the Master was among them. He was housed in Tianjie Temple (Tianjie Temple). After the audience, the Emperor, pitying his old age, allowed him to return to the mountains. In the second month of that year, the Master said to his disciples, 'The empty flowers (Konghua) of the Three Realms (Sanjie) are like smoke swept by the wind, and the illusory shadows of the Six Dusts (Liuchen) are like snow melted by hot water. From eternity to eternity, only one self-nature (Zixing) exists alone. I am about to enter Nirvana (Nirvana). Listen to my verse: I have a thing, without head or face, if you want to know it clearly, look at the night of Nirvana.' After saying this, he closed his eyes and passed away at the age of eighty-nine. His stupa is located on Qingliang Mountain (Qingliang Mountain) of Tiantai Mountain (Tiantai Mountain).
At that time, the practice of Buddhism and Taoism was prevalent, and the Emperor ordered the prefectures and counties to select those with precepts to manage the temples.
Dharma Master Nichuan (Nichuan Fashi), whose Dharma name was Zhishun (Zhishun), style name Nichuan (Nichuan), was the son of the Chen family of Ruian. His grandparents diligently cultivated white karma, and after their death, lotuses appeared between the doors and screens. His mother, Lou, made offerings to the image of Great Master Zhiyi (Zhiyi Dashi) to pray for a son. One night, she dreamed of a monk with a halo on his head, going upstream against the river, and saying to Lou, 'I will be your son.' The Master was born with excellent qualities and achieved early success. At the age of seven, he left home to study the Lotus Sutra (Fahua Jing), and was able to recite it fluently in three months.
無相院覺源璇公之嗣。依橫云岳師。究三觀十乘之旨。從毒海清師為綱維之職。參鐵關樞公得領心要。真積既久觸發妙機。又參千巖長公。歸證樞公反覆辨詰。始成囑付。初主報恩。次拓何山。又開山于歸原寺。朝廷為降院額。賜師佛性圓辨之號。並金伽黎服。溫城凈光塔壞。師悉力整完。東禪廢剎。師落其成。料理種種諸事皆有成緒。人曰。使吾師總戎。則無敗北之患矣。千佛院萬佛閣。師一措置。煥乎維新。洪武初年鐘山法會。師與其列后住凈慈。會朝廷徴有道浮屠。以備顧問。師至南京四閱月。書偈而逝。是年八月二十日也。舍利無數瘞聚寶山。有五會語錄善財偈行世。
大千禪師 諱慧照。字大千。永嘉麻氏子。母黃氏。父母保惜如珠。十五依良公剃落具戒。謁晦機熙公東嶼海公石林鞏公。究明人事兼精教乘。見無言宣公于杭之凈慈。后出世于明慶。誨眾曰。佛法欲得現前莫存知解。一物不立而起居自在。聞者悅懌。遷四明之寶陀。一以厚德載物眾服其化。嘗垂三關語以驗學者。后築室曰夢庵。自號夢世叟。掩關獨處凝塵滿席不顧也。是年十月朔。召弟子曰。吾將西歸。恬然而寂。壽八十五。臘七十。阇維牙齒眼精數珠不毀。舍利五色。瘞于夢庵之後。有語錄行世。
甲寅洪武七年。宋濂等纂修
大明曆日成。凡一百卷。又擇言行之大者。為皇明寶訓五卷。
上謂宋濂曰。朕之為君。上畏天地下畏兆民。兢兢業業不敢自逸。宋濂對曰。陛下此心。乃古先帝王之心也。慎終如始天下幸甚 太祖詔曰。曩因天下大亂。死者不可勝數。生者備歷艱辛。已有年矣。朕起布衣削群雄。定禍亂改元洪武。今紀七年。但才疏德薄日夕慮上帝有責。思之再三。惟兵后苦殃者。朕失撫養存恤。蓋軍士為朕開拓疆宇。奮不顧身。沒于戰場。尸不至家。魂無所依。父母年高。妻寡子幼。一旦拋棄至今不能存活。此朕之過也。民間經年避難。父南子北至今不能會聚。奉養者有之。亦朕之過也。興言至此實可憫傷。今詔天下有司。各各具名以言。朕當會居存養使不失所。
日本禪師 諱印原。字古先。相州藤氏。生有異徴。幼多奇志。八歲歸桃花悟公。十三剃度具戒。奮然南遊。初參無見睹公。指見中峰本公。給侍左右屢呈見解。峰呵曰。根塵不斷如纏縛。何虛妄塵勞。皆非究竟事也。師愈精進久之有省。現前境界一白無際。入室印決超然領解。峰囑以善自護持。時虛谷靈公。古林茂公。東嶼海公。月江印公。師咸往謁焉。以叢林師子兒稱之後。同情拙澄公入日本。建立法幢化行遐邇。殊有力焉。出世慧林祝香嗣于中峰。次
【現代漢語翻譯】 現代漢語譯本： 《大明曆日成》共一百卷。又選錄重要的言論和事蹟，編成《皇明寶訓》五卷。
皇上對宋濂說：『我作為君主，上畏懼天地，下畏懼百姓，兢兢業業，不敢安逸。』宋濂回答說：『陛下這種心境，正是古代聖賢帝王的心境啊。如果能始終如一，天下就太幸運了。』太祖皇帝下詔說：『過去因為天下大亂，死去的人數不勝數，活著的人歷盡艱辛，已經很多年了。我從平民起義，消滅各路英雄，平定禍亂，改年號為洪武。現在已經是第七年了。但是因為我才疏德薄，日夜擔心上天會責備我。反覆思考，只有那些在戰亂后受苦受難的人，我沒有好好地撫養和照顧他們。那些軍士為我開疆拓土，奮不顧身，死在戰場上，屍體都不能運回家鄉，魂魄無所歸依。他們的父母年老，妻子守寡，孩子年幼，一下子被拋棄，至今不能生存。這是我的過錯啊。百姓多年來爲了躲避戰亂，父子分離，至今不能團聚，即使有供養的人，也是我的過錯啊。說到這裡，實在令人悲傷。現在詔令天下各地的官員，各自具名上報情況，我將妥善安置和供養他們，使他們不至於無所依靠。』
日本禪師，法諱印原（Yin Yuan，人名），字古先（Gu Xian，人名），相州藤氏（Xiang Zhou Teng Shi，地名+姓氏）。出生時有奇異的徵兆，從小就有很多奇特的志向。八歲時歸於桃花悟公（Tao Hua Wu Gong，人名）門下。十三歲剃度受戒。奮發南遊。最初參拜無見睹公（Wu Jian Du Gong，人名），被指引去見中峰本公（Zhong Feng Ben Gong，人名），在左右侍奉，多次呈上自己的見解。中峰呵斥他說：『根塵不斷，如同被纏縛，那些虛妄的塵勞，都不是究竟的事情。』印原禪師更加精進，很久之後有所領悟，眼前境界一片空白，進入室內印證，超然領悟。中峰囑咐他要好好守護。當時虛谷靈公（Xu Gu Ling Gong，人名）、古林茂公（Gu Lin Mao Gong，人名）、東嶼海公（Dong Yu Hai Gong，人名）、月江印公（Yue Jiang Yin Gong，人名），印原禪師都前去拜謁。被譽為叢林中的獅子兒。之後，與同情拙澄公（Tong Qing Zhuo Cheng Gong，人名）一同前往日本，建立法幢，教化遠近，很有力量。在慧林寺出世，祝香繼承中峰的法脈，位列第二。
【English Translation】 English version: The 'Da Ming Li Ri Cheng' consists of one hundred volumes. It also selects important speeches and deeds, compiled into the 'Huang Ming Bao Xun' in five volumes.
The Emperor said to Song Lian (Song Lian, a person's name): 'As a ruler, I fear Heaven above and the people below, and I am diligent and dare not be at ease.' Song Lian replied: 'Your Majesty's state of mind is the same as that of the ancient sage emperors. If you can maintain this from beginning to end, the world will be very fortunate.' Emperor Taizu issued an edict saying: 'In the past, because of the great chaos in the world, countless people died, and the living have endured hardships for many years. I rose from the common people, eliminated the heroes, quelled the chaos, and changed the reign title to Hongwu. Now it is the seventh year. But because of my lack of talent and virtue, I worry day and night that Heaven will blame me. After repeated consideration, only those who suffered after the war, I did not take good care of them. Those soldiers opened up territory for me, fought bravely, died on the battlefield, and their bodies could not be transported back to their hometowns, and their souls had nowhere to return. Their parents are old, their wives are widowed, and their children are young, and they were abandoned all at once, and they have not been able to survive until now. This is my fault. For many years, people have been separated from their fathers and sons in order to avoid the war, and they have not been able to reunite until now, even if there are people who support them, it is also my fault. Speaking of this, it is really sad. Now I order the officials in all parts of the world to report the situation in their own names, and I will properly settle and support them so that they will not be without support.'
The Japanese Zen master, whose Dharma name was Yin Yuan (Yin Yuan, a person's name), styled Gu Xian (Gu Xian, a person's name), from the Teng clan (Teng Shi, a surname) of Xiangzhou (Xiang Zhou, a place name). He was born with unusual signs and had many strange ambitions from a young age. At the age of eight, he returned to the gate of Tao Hua Wu Gong (Tao Hua Wu Gong, a person's name). At the age of thirteen, he was tonsured and received the precepts. He traveled south with great enthusiasm. He first visited Wu Jian Du Gong (Wu Jian Du Gong, a person's name), and was directed to see Zhong Feng Ben Gong (Zhong Feng Ben Gong, a person's name), serving on the left and right, and repeatedly presented his own views. Zhong Feng scolded him, saying: 'If the root and dust are not broken, it is like being entangled, those false dust and labor are not the ultimate thing.' Zen Master Yin Yuan became more diligent, and after a long time, he realized something, and the realm in front of him was blank, and he entered the room to confirm, and realized it transcendentally. Zhong Feng told him to take good care of it. At that time, Xu Gu Ling Gong (Xu Gu Ling Gong, a person's name), Gu Lin Mao Gong (Gu Lin Mao Gong, a person's name), Dong Yu Hai Gong (Dong Yu Hai Gong, a person's name), and Yue Jiang Yin Gong (Yue Jiang Yin Gong, a person's name), Zen Master Yin Yuan went to visit them. He was known as the lion child in the jungle. After that, he went to Japan with Tong Qing Zhuo Cheng Gong (Tong Qing Zhuo Cheng Gong, a person's name) to establish the Dharma banner and teach far and near, which was very powerful. He was born in Huilin Temple, and Zhu Xiang inherited Zhong Feng's Dharma lineage, ranking second.
主等持教寺及真如萬壽凈智等剎。又住持普應寺長壽院。兼主圓覺建長。後退老長壽。是歲春正月示疾。至二十三日召門人曰。爾等恪守吾平日所訓。使法輪永轉可也。大書心印二字付額其塔。壽八十。臘六十云。
愿證姓李字大猷。姑蘇人。母陶氏禱觀音大士而生。幼即穎悟異常。學佛于頓覺蘭若祝髮受具。與僧法秀游得友益焉。謁南京凈覺法師。師曰。子才銳甚宜留意文學。他日期子弘宗扶教也。於是竺墳魯典無不研窮之。著為文辭森然有奇氣。出世水西寺遷吳興之道場。退居武康山中。著觀幻子內外篇。以合儒釋一貫之妙。皆踔厲前人。其光燁燁不可襲秘。后至天界寺值太祖。訪良僧于宋濂。濂以師對。太祖覽其所著喜曰。論議甚高其鐵中錚錚者乎。召見謹身殿慰勞備至。敕吏部除以翰林官職。是年二月病歿。壽三十七。
上咨宿學之士于宋濂。對曰。會稽郭傳雖寄跡浮屠。誠一代奇才也。上頷之濂以其文進。上召見俾日侍左右以備顧問。傳清白一心。凡可以獻替者咸無隱情。擢為翰林應舉。升起居注遷考功丞 劉基甘露頌稱。洪武四年十月。甘露降於鐘山沾潤草木。瑩若凝脂。五年十一月又降。今年春及十一月仍降如初。帝德應大。禎祚屢應。
西白法師 諱力金。字西白。吳郡姚氏子。
【現代漢語翻譯】 現代漢語譯本：主持等持教寺以及真如萬壽凈智等剎（寺廟）。又主持普應寺長壽院，兼管圓覺建長。後來退隱養老於長壽院。這一年春天正月生病，到二十三日召集門人說：『你們要恪守我平日所教導的，使法輪永遠運轉。』用大字寫下『心印』二字，貼在自己的塔上。享年八十歲，僧臘六十年。
愿證，俗姓李，字大猷，姑蘇（今江蘇蘇州）人。母親陶氏祈禱觀音大士而生下他。從小就聰穎異常。在頓覺蘭若（寺廟）學習佛法，剃度受戒。與僧人法秀交往，得到良師益友的幫助。拜謁南京凈覺法師。法師說：『你才思敏捷，應該留意文學。將來你必定能弘揚佛法，扶持佛教。』於是，佛經和儒家典籍無不深入研究。寫出的文章文采斐然，氣勢不凡。出世后先在水西寺，后遷往吳興的道場。退隱在武康山中，著有《觀幻子內外篇》，以融合儒釋一貫的精妙之處，都超越了前人。他的光芒燁燁生輝，不可輕易模仿。後來到天界寺，正趕上太祖（明太祖朱元璋）向宋濂詢問賢良的僧人。宋濂推薦了願證。太祖閱讀了他的著作后高興地說：『議論非常高明，真是鐵中錚錚之士啊！』召見他在謹身殿，慰勞備至。命令吏部授予他翰林官職。這年二月因病去世，享年三十七歲。
皇上向宿學之士宋濂諮詢。宋濂回答說：『會稽（今浙江紹興）的郭傳雖然身在佛門，確實是一代奇才。』皇上點頭稱許。宋濂將郭傳的文章呈上。皇上召見郭傳，讓他每日侍奉左右，以備顧問。郭傳清廉正直，凡是可以進諫的都毫無隱瞞。被提拔為翰林應舉，升爲起居注，遷任考功丞。劉基在《甘露頌》中稱：洪武四年十月，甘露降落在鐘山，滋潤草木，晶瑩如凝脂。五年十一月再次降臨。今年春天和十一月仍然像當初一樣降臨。皇上的德行應驗了祥瑞，美好的福運屢次應驗。
西白法師，法名力金，字西白，吳郡（今江蘇蘇州）姚氏之子。
【English Translation】 English version: He presided over the Dengchi Jiao Temple and the Zhenru Wanshou Jingzhi and other temples. He also presided over the Changshou Courtyard of Puying Temple, and concurrently managed Yuanjue Jianchang. Later, he retired to Changshou for his old age. In the first month of spring this year, he fell ill. On the twenty-third day, he summoned his disciples and said, 'You must恪守(kè shǒu:恪守 means to scrupulously abide by) what I have taught you on weekdays, so that the Dharma wheel will turn forever.' He wrote the two characters '心印(xīn yìn: Heart Seal)' in large letters and attached them to his pagoda. He lived to the age of eighty, with sixty years of monastic life.
Yuanzheng, with the surname Li and the style name Dayou, was a native of Gusu (present-day Suzhou, Jiangsu). His mother, Tao, gave birth to him after praying to Avalokiteśvara Bodhisattva. From a young age, he was exceptionally intelligent. He studied Buddhism at the Dun Jue Lan Ruo (temple), where he was tonsured and received the precepts. He associated with the monk Faxiu, which benefited him greatly. He visited the Nanjing Jingjue Dharma Master. The Dharma Master said, 'You are very talented and should pay attention to literature. In the future, you will surely promote the teachings and support Buddhism.' Therefore, he thoroughly studied both Buddhist scriptures and Confucian classics. His writings were elegant and extraordinary. After leaving the secular world, he first went to the Shuixi Temple and then moved to the Daocheng in Wuxing. He retired to Mount Wukang and wrote the 'Inner and Outer Chapters of Guan Huan Zi,' to integrate the essence of Confucianism and Buddhism, all of which surpassed his predecessors. His brilliance was dazzling and could not be easily imitated. Later, he went to Tianjie Temple and met Emperor Taizu (Ming Taizu Zhu Yuanzhang), who asked Song Lian about virtuous monks. Song Lian recommended Yuanzheng. Emperor Taizu read his works and said happily, 'His arguments are very profound, truly a錚錚(zhēng zhēng:錚錚 means outstanding) man among iron!' He summoned him to the Jinshen Hall and showed him great care. He ordered the Ministry of Personnel to grant him a position in the Hanlin Academy. He died of illness in the second month of that year at the age of thirty-seven.
The Emperor consulted Song Lian, a scholar of profound learning. Song Lian replied, 'Guo Chuan of Kuaiji (present-day Shaoxing, Zhejiang), although living as a Buddhist monk, is indeed a rare talent of his generation.' The Emperor nodded in agreement. Song Lian presented Guo Chuan's writings. The Emperor summoned Guo Chuan and had him attend to him daily to provide advice. Guo Chuan was honest and upright, and he did not conceal anything that could be advised. He was promoted to Hanlin Yingju, promoted to Qiju Zhu, and transferred to Kaogong Cheng. Liu Ji said in the 'Ode to Sweet Dew': In the tenth month of the fourth year of Hongwu, sweet dew fell on Zhongshan, nourishing the vegetation, as crystal clear as solidified fat. It fell again in the eleventh month of the fifth year. This year, in the spring and November, it still fell as before. The Emperor's virtue corresponds to auspicious signs, and good fortune has repeatedly manifested.
Dharma Master Xibai, with the given name Lijing, style name Xibai, was the son of the Yao family of Wujun (present-day Suzhou, Jiangsu).
其母周氏夢一龐眉僧趨闈遂娠。臨育奇芬馥郁滿庭。其容方顙圓額白晢如工琢。見者歡愛。逮七歲穎悟異常。凡書一覽即能記憶。見佛像即拜。請于父母求出家。依道原衍師祝髮受具。研三觀十乘之旨。衍公主秀之德藏。師為綱維之職。謁徑山古鼎銘公。觸機有契。至正間出世蘇之瑞光寺。興復嘉興之天寧寺。帝師聞師之賢。授以圓通普濟之號。筑孤雲庵以養母。仿陳睦州之意焉。洪武改元有旨。起師住持大天界寺。師至闕見上于外朝。慰勞優渥賜以御饌。時召入禁庭奏對稱旨。師于內外典籍淹貫。與縉紳談論霏霏如吐玉屑。故樂與游。四年春詔建廣薦法會。師總持其事。五年冬詔復建會。大駕臨幸。詔師闡揚第一義諦。公侯庶僚環聽悅服。是年十二月二十四日。示疾而化。
乙卯洪武八年正月。命中書省。行天下群縣訪窮民無告者。月給以衣糧。無所依者給以屋舍。仍諭之曰。天下一家民猶一體。有不獲其所者。當思所以愛養之。昔吾在民間目擊其苦。鰥寡孤獨飢寒困踣之徒。常自厭生恨不即死。如此者宛轉于溝壑。可坐而待也。吾亂離遇此。心常惻然。故躬提師旅。誓清四海以同吾一家之安。今代天理物已十餘年。若天下之民有流離失所者。非惟昧朕之初志。于代天之工亦不能盡也。爾等為吾輔相當體朕懷
【現代漢語翻譯】 現代漢語譯本：他的母親周氏夢見一位長著濃密眉毛的僧人走向閨房，於是懷孕了。臨產時，奇異的芬芳充滿庭院。孩子的容貌方正，額頭飽滿，面板白皙，如同精雕細琢一般。見到的人都非常喜愛。到了七歲，他聰慧異常，凡是讀過的書，一遍就能記住。見到佛像就禮拜。向父母請求出家，依止道原衍師剃度受戒。研習三觀（sān guān，佛教哲學中的三種觀察方法，即空觀、假觀、中觀）和十乘（shí shèng，天臺宗的修行次第）的宗旨。衍師具有公主秀的德行和藏師的綱維之職。他拜謁徑山古鼎銘公，觸機有契合之處。至正年間，在蘇州的瑞光寺出世，又興復了嘉興的天寧寺。帝師聽聞了他的賢名，授予他圓通普濟（yuán tōng pǔ jì，佛教用語，意為圓融通達，普度眾生）的稱號。他建造孤雲庵來贍養母親，效仿陳睦州（Chén Mù zhōu，指唐代睦州陳尊宿）的意願。洪武元年，有旨意，讓他住持大天界寺。他到朝廷覲見皇上，皇上慰勞優待，賞賜御膳。當時召入禁庭，奏對符合皇上的心意。他對內外典籍都非常精通，與士大夫談論時，言語流暢如同吐出玉屑一般，所以人們都樂於與他交往。洪武四年春天，皇上下詔建立廣薦法會，他總持其事。五年冬天，皇上下詔再次建立法會，皇上親自駕臨。皇上下詔讓他闡揚第一義諦（dì yī yì dì，佛教用語，指最高的真理）。公侯大臣和普通官員環繞聽講，都非常悅服。這年十二月二十四日，他示現疾病而圓寂。
乙卯洪武八年正月，皇上命令中書省，在天下各縣訪問貧困無依的百姓，每月供給他們衣糧，沒有住所的，供給他們房屋。並且告誡他們說：『天下一家，百姓如同一個整體。有不能安居樂業的，應當思考如何去愛護供養他們。過去我在民間，親眼目睹百姓的苦難，那些孤寡老人、孤獨的人、飢寒交迫的人，常常厭惡生存，恨不得立刻死去。這樣的人在山溝里輾轉掙扎。難道可以坐視不管嗎？我經歷戰亂，遇到這些情況，心裡常常感到悲傷。所以親自率領軍隊，發誓要平定四海，使天下如同一個家庭一樣安寧。現在我代替上天治理百姓已經十多年了，如果天下的百姓還有流離失所的，不僅違背了我最初的志向，也無法盡到代替上天治理百姓的責任。你們作為我的輔佐，應當體會我的心意。』
【English Translation】 English version: His mother, Zhou Shi, dreamed of a monk with thick eyebrows entering her chamber, and subsequently became pregnant. Upon delivery, a strange fragrance filled the courtyard. The child's face was square, forehead round, and skin fair, as if meticulously carved. All who saw him loved him. By the age of seven, he was exceptionally intelligent, able to memorize any book after reading it once. He would bow upon seeing Buddha images. He requested his parents to allow him to become a monk, and he was tonsured and received the precepts under the guidance of Daoyuan Yan. He studied the principles of the Threefold Contemplation (sān guān, three kinds of observation in Buddhist philosophy: emptiness, provisional existence, and the middle way) and the Ten Vehicles (shí shèng, the stages of practice in Tiantai Buddhism). Yan possessed the virtue of Princess Xiu and the duties of a supervisor. He visited the ancient Ding Ming Gong of Jingshan, and there was a resonance of understanding. During the Zhi Zheng period, he emerged into the world at Ruiguang Temple in Suzhou, and later restored Tianning Temple in Jiaxing. The Imperial Preceptor, hearing of his virtue, bestowed upon him the title of 'All-Encompassing Universal Salvation' (yuán tōng pǔ jì, a Buddhist term meaning all-pervading and universally saving). He built Guyun Hermitage to support his mother, emulating the intention of Chen Muzhou (Chén Mù zhōu, referring to Chan Master Chen Zunsu of Muzhou in the Tang Dynasty). In the first year of Hongwu, an imperial decree ordered him to preside over Da Tianjie Temple. He went to the court to meet the Emperor, who comforted and treated him generously, bestowing upon him imperial cuisine. At that time, he was summoned into the forbidden court, and his responses pleased the Emperor. He was well-versed in both internal and external scriptures, and when discussing with the gentry, his words flowed like jade dust, so people were happy to associate with him. In the spring of the fourth year of Hongwu, an imperial decree ordered the establishment of a Broad Offering Dharma Assembly, and he oversaw the event. In the winter of the fifth year, an imperial decree ordered the re-establishment of the assembly, and the Emperor personally attended. The Emperor ordered him to expound the First Principle (dì yī yì dì, the ultimate truth in Buddhism). Dukes, marquises, and common officials listened attentively and were pleased and convinced. On the twenty-fourth day of the twelfth month of that year, he manifested illness and passed away.
In the first month of the eighth year of Hongwu, the Emperor ordered the Central Secretariat to visit all the counties in the realm to find poor and helpless people, providing them with clothing and food monthly, and providing housing for those without shelter. He further instructed them, saying: 'The world is one family, and the people are like one body. If there are those who cannot live in peace and prosperity, we should consider how to love and care for them. In the past, when I was among the people, I witnessed their suffering firsthand, those widowed, orphaned, lonely, hungry, and cold people, often loathed life and wished for immediate death. Such people struggled in the ditches. Can we sit idly by? I experienced war and encountered these situations, and my heart was often saddened. Therefore, I personally led the armies, vowing to pacify the four seas, so that the world would be as peaceful as one family. Now that I have been governing the people on behalf of Heaven for more than ten years, if there are still people in the world who are displaced and homeless, it would not only betray my original aspirations, but also fail to fulfill the task of governing the people on behalf of Heaven. You, as my assistants, should understand my intentions.'
。不可使有不獲 三月命選國子生。分教北方諭之曰。致治在乎善俗。善俗在乎教化。教化行雖閭閻。可使為君子。教化廢雖中材或墜為小人(云云)。詔曰。農桑衣食之本。學校道理之原。朕嘗設定有司。頒降條章使敦篤教化。務欲使民豐衣足食理道暢焉(云云) 四月誠意伯劉公卒。年六十五。未卒前以天文書授其子璉。進呈于上且戒之曰。勿令後人習也。帝常以老先生稱之。至謂吾子房也 九月詔建大內宮殿。謂廷臣曰。唐虞之時宮室樸素。後世窮極奢麗。習尚華靡。去古遠矣。朕今所作但求安固不事華麗。凡雕飾奇巧一切不用。惟樸素堅壯可傳永久。使吾後世子孫守以為法。至以臺榭苑囿之作。勞民費財以事遊觀之樂。朕決不為之。敕所司知朕之意。
甘露論 十一月甘露降於員丘青松之上。懸垂上下有若明珠。采而食之甘如餳糖。儒臣獻歌詩頌德。上曰。人之常情好祥惡妖。然天道幽微莫惻。若恃祥而不戒。祥未必皆吉。睹妖而能懲。妖未必皆兇。蓋聞災而懼。或蒙見休。見瑞而喜。或以致咎。何則凡人懼則戒。心常存喜則侈心易縱。朕德不逮。惟圖修省之不暇。豈敢以此為己所致哉。因著甘露論以示群臣。
德隱禪師 諱普仁。字德隱。蘭溪趙族。母楊。師生有出塵之思。十歲依秋潭月公出
【現代漢語翻譯】 現代漢語譯本： 不可使有人未能獲得（教育）。三月，命令選拔國子生，分派教師到北方教導他們，說：『治理國家的關鍵在於良好的社會風氣，良好的社會風氣在於教育。教育如果能施行，即使是普通百姓，也能成為君子；教育如果廢弛，即使是資質中等的人，也可能墮落為小人。』（此處省略若干字）。皇帝下詔說：『農桑是衣食的根本，學校是道理的源泉。我曾經設定官吏，頒佈條章，使他們敦厚篤實地進行教化，務必使百姓豐衣足食，使倫理道德暢通無阻。』（此處省略若干字）。四月，誠意伯劉基（劉基的封號）去世，享年六十五歲。去世前，他將天文書籍交給他的兒子劉璉（劉璉的名字），讓他進獻給皇帝，並且告誡他說：『不要讓後人學習這些。』皇帝經常稱呼他為『老先生』，甚至說他是我的『子房』（張良的字）。九月，皇帝下詔建造大內宮殿，對大臣們說：『唐堯虞舜的時候，宮室簡樸。後世卻窮盡奢華，崇尚浮華，離古越來越遠了。我現在建造宮殿，只求安全穩固，不追求華麗。凡是雕飾奇巧的東西，一概不用。只求樸素堅固，可以流傳永久，使我的後世子孫遵守這個法則。至於建造臺榭苑囿，勞民傷財來滿足遊玩享樂，我決不會做。』命令有關部門知道我的意思。 十一月，甘露降落在圓丘的青松之上，懸掛垂落，好像明珠一樣。採摘來食用，味道甘甜如麥芽糖。儒臣獻上歌詩來歌頌皇帝的功德。皇帝說：『人之常情是喜歡吉祥，厭惡妖異。然而天道幽深微妙，難以揣測。如果依賴吉祥而不戒懼，吉祥未必都是吉利；看到妖異而能警戒，妖異未必都是兇險。聽說有災難而感到恐懼，或許能蒙受福佑；看到祥瑞而感到喜悅，或許會招致禍患。為什麼呢？因為人感到恐懼就會戒懼，內心常常保持警惕；感到喜悅就會驕奢，內心容易放縱。我的德行不夠，只想著抓緊時間反省自身，唯恐不及，哪裡敢把這當作是我所帶來的呢？』於是寫了《甘露論》來告誡群臣。 德隱禪師（禪師的法號），名普仁（禪師的本名），字德隱（禪師的字），是蘭溪趙氏家族的人。他的母親姓楊。禪師出生后，就具有超脫塵世的想法。十歲時，跟隨秋潭月公（僧人的法號）出家。
【English Translation】 English version: It must not be that anyone is left uneducated. In the third month, an order was given to select students from the Imperial College and dispatch teachers to the north to instruct them, saying: 'The key to governing a country lies in good social customs, and good social customs lie in education. If education can be implemented, even ordinary people can become gentlemen; if education is neglected, even those of average talent may fall into petty men.' (Omitted text). The Emperor issued an edict saying: 'Agriculture and sericulture are the foundation of clothing and food, and schools are the source of principles. I have established officials and promulgated regulations to ensure that they diligently carry out education, striving to ensure that the people have ample clothing and food, and that ethical principles are unobstructed.' (Omitted text). In the fourth month, the Earl of Sincerity, Liu Ji (Liu Ji's title), passed away at the age of sixty-five. Before his death, he gave astronomical books to his son, Liu Lian (Liu Lian's name), and instructed him to present them to the Emperor, warning him: 'Do not let future generations study these.' The Emperor often referred to him as 'Old Master,' even saying that he was my 'Zifang' (Zhang Liang's courtesy name). In the ninth month, the Emperor issued an edict to build the inner palace, saying to his ministers: 'In the time of Tang Yao and Yu Shun, palaces were simple. Later generations exhausted themselves in luxury, pursuing extravagance, and straying far from antiquity. I am now building a palace, seeking only safety and stability, not pursuing splendor. All things that are carved and ingenious are not to be used. I seek only simplicity and solidity, so that it can be passed down forever, and that my descendants will abide by this law. As for building terraces and gardens, wasting the people's labor and money to indulge in pleasure, I will never do it.' He ordered the relevant departments to know his intentions. In the eleventh month, sweet dew fell on the green pines of Yuanqiu, hanging down like bright pearls. When picked and eaten, it tasted as sweet as malt sugar. Confucian ministers presented songs and poems to praise the Emperor's virtues. The Emperor said: 'It is human nature to like auspiciousness and dislike anomalies. However, the way of Heaven is profound and subtle, and difficult to fathom. If one relies on auspiciousness without being cautious, auspiciousness may not always be auspicious; if one can be vigilant when seeing anomalies, anomalies may not always be ominous. Hearing of disasters and feeling fear may bring blessings; seeing omens and feeling joy may lead to misfortune. Why? Because when people feel fear, they become cautious, and their hearts are always vigilant; when they feel joy, they become arrogant, and their hearts easily become indulgent. My virtue is insufficient, and I only think of seizing the time to reflect on myself, fearing that I will not have enough time. How dare I regard this as something that I have brought about?' Therefore, he wrote 'On Sweet Dew' to admonish his ministers. Chan Master Deyin (Chan Master's Dharma name), named Puren (Chan Master's given name), styled Deyin (Chan Master's style name), was from the Zhao family of Lanxi. His mother's surname was Yang. From birth, the Master had thoughts of transcending the world. At the age of ten, he became a monk under the guidance of Yue Gong of Qiutan (a monk's Dharma name).
家。俾師習儒釋諸書。師能領解義趣。十四祝髮受具戒。二十造謁瞭然義公機鋒觸發。至湖之道場見東陽輝公。武林雙徑見南楚說公古鼎銘公。無不改容禮敬。再叩月江印公。云外岫公。相與徴辨無虛日。次與覺隱誠公笑隱訴公為最密。語不能休。出世金華凈土禪寺。大明洪武詔住詔之南華杭之中竺。皆力辭不赴。后住凈慈開堂說法。興壞起廢終罹誣咎。忽示疾而逝。實八月八日也。壽六十四臘五十。有山居詩三會語錄傳世。
夢窗禪師 諱智曤。日本國勢州人。母禱普門大士夢吞金色光而娠。生有祥光滿室。九歲出家。十八為大僧。禮慈觀律師受具戒。尋學顯密二教。夢遊中國名山。一龐眉僧授以達磨尊像。寤而嘆曰。洞明吾本心者其唯禪觀乎。謁無隱范公一山寧公。一山曰。我宗無語言。亦無一法與人。本來廓然清凈。雖慈悲方便亦無。師力參至目不交睫。于高峰日公言下有省。一夕大悟。偈有等閑擊碎虛空骨之句。高峰印可囑曰。西來密意。汝亦得之。善自護持。后入五臺縛吸江庵。構泊船庵退耕庵。有終身丘壑之志。既而不得已。應世所住。南禪善應凈智圓覺瑞泉慧林瑞光臨川兜率西芳資聖補陀天龍諸名剎賜號。有正覺及心宗普濟等。王敕有道振三朝。名飛四海主龍象席。再轉法輪秉佛祖權。數摧魔壘
【現代漢語翻譯】 現代漢語譯本： 家。讓老師教他儒家和佛家的書籍。禪師能夠領會其中的意義和趣味。十四歲時剃度出家，受具足戒。二十歲時拜訪瞭然義公，機鋒相對，言語交鋒。到湖州的道場拜見東陽輝公，在武林雙徑拜見南楚說公、古鼎銘公，沒有誰不對他改變容貌，以禮相待。再次請教月江印公、云外岫公，互相探討辯論，沒有一天停止。之後與覺隱誠公、笑隱訴公最為親密，談話沒有停止的時候。出世于金華凈土禪寺。明朝洪武年間，皇帝下詔讓他住持詔之南華寺和杭州的中竺寺，都極力推辭沒有赴任。後來住持凈慈寺，開堂說法。興建寺廟，消除廢棄，最終還是遭受誣陷和責備。忽然示現疾病而去世，時間是八月初八。享年六十四歲，僧臘五十年。有《山居詩》、《三會語錄》流傳於世。 夢窗禪師（Mengchuang Chan Shi），法名智曤（Zhihuo）。是日本國勢州人。他的母親祈禱普門大士（Pumen Dashi，觀世音菩薩的別稱），夢見吞下金色的光芒而懷孕。出生時有祥瑞的光芒充滿房間。九歲出家，十八歲成為大僧。拜慈觀律師（Ciguan Lushi）受具足戒。之後學習顯教和密教。夢中游歷中國名山，一位龐眉老僧授予他達磨（Damo，菩提達摩）尊像。醒來後感嘆道：『徹底明白我本心的人，大概只有禪觀了吧。』拜訪無隱范公（Wuyin Fan Gong）、一山寧公（Yishan Ning Gong）。一山寧公說：『我宗沒有語言，也沒有一法可以給人。本來就是廓然清凈的，即使是慈悲方便也沒有。』禪師努力參悟，甚至到了目不交睫的地步。在高峰日公（Gaofeng Ri Gong）的言語下有所領悟。一天晚上大悟，偈語中有『等閑擊碎虛空骨』的句子。高峰日公認可並囑咐說：『西來密意，你也得到了。好好守護。』之後進入五臺山（Wutai Shan）的縛吸江庵，建造泊船庵、退耕庵，有終身隱居山林的志向。不久之後不得已，應世俗的邀請而住持寺廟。先後住持南禪寺、善應寺、凈智寺、圓覺寺、瑞泉寺、慧林寺、瑞光寺、臨川兜率寺、西芳資聖寺、補陀寺、天龍寺等名剎，被賜予『正覺』及『心宗普濟』等稱號。國王下令說他『道振三朝，名飛四海，主龍象席，再轉法輪，秉佛祖權，數摧魔壘』。
【English Translation】 English version: He was brought home and taught Confucian and Buddhist books by a teacher. The master was able to understand the meaning and interest. At the age of fourteen, he shaved his head and received the full precepts. At the age of twenty, he visited Yiran Yigong (瞭然義公), and they exchanged sharp words. He went to the Taoist temple in Huzhou to see Dongyang Huigong (東陽輝公), and in Shuangjing, Wulin, he saw Nanchu Shuo Gong (南楚說公) and Guding Minggong (古鼎銘公), all of whom changed their expressions and treated him with courtesy. He again consulted Yuejiang Yin Gong (月江印公) and Yunwai Xiu Gong (云外岫公), and they discussed and debated with each other without a day's rest. Later, he was closest to Jueyin Cheng Gong (覺隱誠公) and Xiaoyin Su Gong (笑隱訴公), and their conversations never stopped. He emerged into the world at Jinhua Pure Land Zen Temple. During the Hongwu period of the Ming Dynasty, the emperor ordered him to reside at Zhaozhi Nanhua Temple and Hangzhou Zhongzhu Temple, but he strongly declined to go. Later, he resided at Jingci Temple, where he opened a hall to preach the Dharma. Building temples, eliminating abandonment, he ultimately suffered slander and blame. He suddenly showed illness and passed away on the eighth day of the eighth month. He lived to be sixty-four years old, with fifty years of monastic life. His 'Mountain Dwelling Poems' and 'Three Assemblies Records' have been passed down to the world. Mengchuang Chan Shi (夢窗禪師, Dream Window Zen Master), personal name Zhihuo (智曤). He was a native of Shishi, Japan. His mother prayed to Pumen Dashi (普門大士, Universal Gate Great Being, another name for Avalokiteśvara Bodhisattva), and dreamed of swallowing golden light and becoming pregnant. At birth, auspicious light filled the room. He left home at the age of nine and became a senior monk at eighteen. He received the full precepts from Lawyer Ciguan (慈觀律師). Afterwards, he studied both exoteric and esoteric teachings. He dreamed of traveling to famous mountains in China, and an old monk with bushy eyebrows gave him an image of Damo (達磨, Bodhidharma). Upon awakening, he sighed, 'The one who thoroughly understands my original mind is probably only Chan contemplation.' He visited Wuyin Fan Gong (無隱范公) and Yishan Ning Gong (一山寧公). Yishan Ning Gong said, 'My sect has no language, nor does it have a single Dharma to give to others. Originally, it is vast and pure, and even compassion and skillful means are absent.' The master diligently practiced until he did not even blink his eyes. Under the words of Gaofeng Ri Gong (高峰日公), he had some understanding. One night, he had a great enlightenment, and his verse contained the line 'Casually smashing the bones of empty space.' Gaofeng Ri Gong approved and instructed him, 'The secret meaning from the West, you have also obtained it. Take good care of it.' Later, he entered the Fuxi Jiang Hermitage on Mount Wutai (五臺山), and built the Bochuan Hermitage and Tuigeng Hermitage, with the ambition of living in the mountains and forests for the rest of his life. Before long, he had no choice but to respond to the world and reside in temples. He successively resided in famous temples such as N禪寺, Shanying Temple, Jingzhi Temple, Yuanjue Temple, Ruiquan Temple, Huilin Temple, Ruiguang Temple, Linchuan Doushuai Temple, Xifang Zisheng Temple, Putuo Temple, and Tianlong Temple, and was given the titles 'Right Enlightenment' and 'Universal Salvation of the Mind Sect.' The king ordered that he 'The Tao shakes the three dynasties, his name flies across the four seas, he presides over the dragon elephant seat, turns the Dharma wheel again, holds the authority of the Buddha and ancestors, and repeatedly destroys the demon fortresses.'
。國中以為榮。是年九月三十日逝。世壽七十七。臘六十。終時白氣一道。橫貫師室。存日爪發皆有舍利。
休庵法師 諱可指。字無旨號休庵。臨海李氏子。十二出家。十九得度。參普覺明公白巖真公。延居上座。助楊正化。至元間出世于安聖院。上嗣普覺遷隆恩。補白巖故處。選主龍華。百廢具興。山門為之改觀。四坐道場諸方倚之為重。作休庵日修唸佛三昧曰。此即禪定功夫。惡可強分同異哉。洪武六年中天竺請師。而凈慈率眾邀于道。擁居其位。是年八月十一日。曰吾將逝矣。眾請留偈。師曰。吾宗本無言說。乃合指連稱佛號而逝。壽六十九。臘五十。阇維齒牙貫珠不壞。舍利晶瑩如金銀水精者。遍佈于地藏於龍塔。
竹庵法師 諱壞渭。字清遠。號竹庵。南昌魏氏子。廣智全悟之甥。而即其法嗣也。生時有靈芝產于庭槐。占者謂。靈秀所凝之瑞。全悟挽致座下。訓導成材。喜曰。此吾宗千里駒也一時名公縉紳。相與盤桓爭歆慕之曰。此文龍而義虎也。后出世主會稽之寶相杭之報國湖之道場。為法求人無少懈退。洪武初。四眾請住凈慈禪林。及鐘山無遮法會。師亦承詔而赴。退居梁渚乃全悟。藏爪發之地也。是年十二月十六日奄忽而終。壽五十九。臘四十。舍利祔葬爪發塔之側。四會有錄。詩文
【現代漢語翻譯】 現代漢語譯本：國人都以此為榮。這一年九月三十日圓寂，世壽七十七歲，僧臘六十年。圓寂時，一道白氣橫貫禪師的房間。禪師在世時，指甲和頭髮中都生出舍利（佛教修行者圓寂后火化產生的結晶體）。
休庵法師（法號可指，字無旨，號休庵），是臨海李家的兒子。十二歲出家，十九歲受戒。參學于普覺明公和白巖真公，被推舉為上座，協助楊正化。元朝年間，在安聖院開始住持一方，後來繼承普覺的衣缽，遷往隆恩寺，又回到白巖真公原來的住處。之後被選為主持龍華寺，使寺廟百廢俱興，煥然一新。各方道場都非常倚重他。他曾作《休庵日修唸佛三昧》，說：『這便是禪定的功夫，怎麼能強行區分相同和不同呢？』洪武六年，中天竺寺邀請法師前往，凈慈寺的僧眾在路上攔住他，擁戴他住持凈慈寺。這年八月十一日，他說：『我將要走了。』眾人請求他留下偈語，法師說：『我的宗門本來就沒有言語。』於是合起手指，連續稱念佛號而圓寂，享年六十九歲，僧臘五十年。火化后，牙齒連綴成珠，沒有損壞，舍利晶瑩剔透，像金銀和水晶一樣，遍佈于地，被埋藏在龍塔中。
竹庵法師（法號壞渭，字清遠，號竹庵），是南昌魏家的兒子，廣智全悟（禪師名）的外甥，也是他的法嗣。出生時，有靈芝生長在庭院的槐樹上，占卜的人說：『這是靈秀之氣凝聚的祥瑞。』全悟禪師將他帶到座下，訓導成材，高興地說：『這是我宗門的千里馬啊！』當時的名公貴族，都爭相與他交往，羨慕地說：『這是文龍和義虎啊！』後來出世住持會稽的寶相寺、杭州的報國寺和湖之道場。爲了佛法求人，沒有絲毫懈怠。洪武初年，四眾弟子請求他住持凈慈禪林。以及鐘山的無遮法會，法師也奉詔前往。後來退居梁渚，那是全悟禪師埋藏指甲和頭髮的地方。這年十二月十六日忽然圓寂，享年五十九歲，僧臘四十年。舍利被安葬在指甲和頭髮塔的旁邊。《四會縣誌》有記載他的詩文。
【English Translation】 English version: The whole country took pride in him. He passed away on the thirtieth day of the ninth month of that year, at the age of seventy-seven, with sixty years of monastic life. At the time of his passing, a white aura stretched across his room. During his life, his nails and hair produced sharira (cremated remains of Buddhist monks, believed to be relics).
Venerable Xiuan (Dharma name Kezhi, style name Wuzhi, sobriquet Xiuan) was the son of the Li family of Linhai. He left home at the age of twelve and was ordained at nineteen. He studied under Master Pujue Ming and Master Baiyan Zhen, and was promoted to the position of senior monk, assisting Yang Zhenghua. During the Yuan dynasty, he began his abbacy at An'sheng Monastery, later succeeding Pujue at Long'en Monastery, and then returning to Master Baiyan Zhen's original residence. He was then selected to be the abbot of Longhua Monastery, revitalizing the temple and giving it a new look. The various monastic communities relied heavily on him. He composed 'Xiuan's Daily Practice of Buddha Recitation Samadhi,' saying, 'This is the effort of Chan meditation; how can we forcibly distinguish between sameness and difference?' In the sixth year of the Hongwu reign, Zhong Tianzhu Monastery invited the master to visit, but the monks of Jingci Monastery stopped him on the way and enthroned him as their abbot. On the eleventh day of the eighth month of that year, he said, 'I am about to depart.' The assembly requested him to leave a verse, but the master said, 'My school originally has no words.' Then, joining his fingers together, he continuously recited the Buddha's name and passed away, at the age of sixty-nine, with fifty years of monastic life. After cremation, his teeth were strung together like beads and remained intact. Sharira, as clear as gold, silver, and crystal, were scattered on the ground and buried in the Dragon Pagoda.
Venerable Zhuan (Dharma name Huaiwei, style name Qingyuan, sobriquet Zhuan) was the son of the Wei family of Nanchang, the nephew of Guangzhi Quanwu (Zen master's name), and also his Dharma heir. At the time of his birth, a lingzhi mushroom grew on the pagoda tree in the courtyard, and the diviner said, 'This is an auspicious sign of the gathering of spiritual essence.' Master Quanwu brought him to his seat, trained him to become a talent, and happily said, 'This is my school's thousand-mile horse!' At that time, famous officials and gentry all associated with him, vying to admire him, saying, 'This is a literary dragon and a righteous tiger!' Later, he became the abbot of Baoxiang Monastery in Kuaiji, Baoguo Monastery in Hangzhou, and the Lake Daochang. He sought people for the Dharma without the slightest懈怠. In the early years of the Hongwu reign, the fourfold assembly requested him to reside at Jingci Zen Forest. And at the Zhongshan Unobstructed Dharma Assembly, the master also went by imperial decree. Later, he retired to Liangzhu, which was the place where Master Quanwu buried his nails and hair. On the sixteenth day of the twelfth month of that year, he suddenly passed away, at the age of fifty-nine, with forty years of monastic life. The sharira were buried next to the pagoda of nails and hair. The 'Sihui County Records' contain his poems and writings.
外集所書草隸俱精善。鼓刊曰是皆般若所寓也。
廣慧禪師 諱智及。字以中號廣慧。吳縣顧氏子。母周氏。入海云院祝髮受具。聽習華嚴瞭然透徹。次見廣智欣公于龍翔。大加賞譽。同袍聚上人策發參究。豁然有省。升雙徑謁寂照端公。執侍左右。以便咎叩。遷主藏室。研窮教理。出世隆教。升座說法。靡不敬服。後主杭之凈慈。又補雙徑寂照故處。洪武六年詔有道浮屠十人集天界寺。而師居其首。以病賜還。是年九月日。書偈而逝。壽六十八歲云。
丙辰洪武九年六月。以宋濂為學士承旨。諭之曰。朕以布衣為天子。卿亦起草萊列侍從之開國文臣之首。俾世臣與國同休 時欽天監奏。五星紊度日月相刑。下詔求言有吳印者。鐘山寺僧也。有文學。上親選命蓄髮拜官。徑授方面。寵之甚厚。所言多從 十月改建太廟。從同堂異室之制。國初立四親廟。德祖玄皇帝廟居中。懿祖居東第一廟。熙祖居西第一廟。仁祖居東第二廟。至是定此制。前為正殿後為寢殿九間。以一間為一屋。奉安各廟神王。時享歲夾則設累朝帝后衣冠于神座而祀之。
懶牧禪師 名湛覺字夢庵。長安人張姓。依月空師出家。參性空師得法。結松巢于雨花之左。平生語錄有松巢內外集。行於世。
丁巳洪武十年。詔天下沙
【現代漢語翻譯】 外集所書草書和隸書都精妙優秀。鼓刊上說這些都是般若（prajna，智慧）的體現。
廣慧禪師（Guanghui Chan Shi）法名智及（Zhi Ji），字以中（Yizhong），號廣慧（Guanghui）。是吳縣（Wu Xian）顧氏之子，母親是周氏。他在海云院（Haiyun Yuan）剃度受戒，聽習《華嚴經》（Huayan Jing），通透理解。之後在龍翔（Longxiang）拜見廣智欣公（Guangzhi Xin Gong），得到極高的讚賞。同袍聚上人（Jushang Renzhe）策勵他參究，豁然開悟。升座雙徑（Shuangjing）拜謁寂照端公（Jizhao Duangong），侍奉左右，以便請教。后遷主藏室，研窮教理。出世隆教，升座說法，無不令人敬服。後主持杭州（Hangzhou）的凈慈寺（Jingci Si），又補雙徑寂照（Jizhao）原來的位置。洪武六年（Hongwu 6th year）詔令十位有道的僧人聚集在天界寺（Tianjie Si），禪師位居首位。因病被賜還。這年九月，書寫偈語后逝世，享年六十八歲。
丙辰洪武九年（Hongwu 9th year），任命宋濂（Song Lian）為學士承旨。皇帝告諭他說：『朕以平民身份成為天子，卿也從草野之中崛起，位列侍從之開國文臣之首，使世臣與國家一同安樂。』當時欽天監（Qintianjian）奏報，五星執行紊亂，日月互相侵犯。下詔求言，有吳印（Wu Yin）這個人，是鐘山寺（Zhongshan Si）的僧人，有文學才能。皇帝親自選拔，命他蓄髮拜官，直接授予方面之職，非常寵信他，所說的話大多被採納。十月，改建太廟（Tai Miao），採用同堂異室的制度。國家初立時，建立四親廟，德祖玄皇帝廟（Dezu Xuan Huangdi Miao）居中，懿祖（Yizu）居東第一廟，熙祖（Xizu）居西第一廟，仁祖（Renzu）居東第二廟。到這時確定了這個制度，前面是正殿，後面是寢殿，共九間，以一間為一屋，供奉各廟神王。時享歲夾，則設定累朝帝后衣冠于神座而祭祀。
懶牧禪師（Lanmu Chan Shi），名湛覺（Zhan Jue），字夢庵（Meng An），長安（Chang'an）人，姓張。依月空師（Yuekong Shi）出家，參性空師（Xingkong Shi）得法。在雨花（Yuhua）的左邊結廬松巢。平生語錄有《松巢內集》和《松巢外集》，流傳於世。
丁巳洪武十年（Hongwu 10th year），詔令天下沙門。
【English Translation】 The cursive and clerical scripts written in the Waiji (外集) are all exquisite and excellent. The Gu Kan (鼓刊) says that these are all embodiments of prajna (般若, wisdom).
Chan Master Guanghui (廣慧禪師), personal name Zhi Ji (智及), courtesy name Yizhong (以中), sobriquet Guanghui (廣慧), was a son of the Gu family of Wu County (吳縣), his mother was Zhou. He was tonsured and received the precepts at Haiyun Monastery (海云院), and thoroughly understood the Avatamsaka Sutra (華嚴經) after studying it. Later, he met Guangzhi Xin Gong (廣智欣公) at Longxiang (龍翔), and received high praise. The fellow monk Jushang Renzhe (聚上人) encouraged him to investigate Chan, and he suddenly attained enlightenment. He ascended to Shuangjing (雙徑) to pay respects to Jizhao Duangong (寂照端公), serving him closely to seek instruction. Later, he was transferred to manage the scripture library, delving into the teachings. He entered the world to promote the teachings, and his Dharma talks were revered by all. Later, he presided over Jingci Monastery (凈慈寺) in Hangzhou (杭州), and then filled the former position of Jizhao (寂照) at Shuangjing (雙徑). In the sixth year of Hongwu (洪武六年), he was summoned by imperial decree along with ten virtuous monks to gather at Tianjie Monastery (天界寺), where he was ranked first. He was granted leave to return home due to illness. In the ninth month of that year, he wrote a verse and passed away at the age of sixty-eight.
In the year Bingchen, the ninth year of Hongwu (丙辰洪武九年), Song Lian (宋濂) was appointed as Academician of the Hall of Literary Profundity. The emperor instructed him, saying, 'I became the Son of Heaven from humble origins, and you have also risen from obscurity to be the leading founding literary official among my attendants, so that meritorious officials may share prosperity with the nation.' At that time, the Imperial Astronomical Observatory (欽天監) reported that the five planets were in disarray and the sun and moon were in conflict. An edict was issued seeking advice, and a monk named Wu Yin (吳印) from Zhongshan Monastery (鐘山寺), who was learned, was personally selected by the emperor, ordered to grow his hair, and appointed to an official position, directly granting him regional authority. He was greatly favored, and most of his suggestions were adopted. In the tenth month, the Imperial Ancestral Temple (太廟) was rebuilt, adopting the system of 'same hall, different chambers.' At the beginning of the dynasty, four ancestral temples were established, with the temple of Emperor Dezuxuan (德祖玄皇帝廟) in the center, the temple of Yizu (懿祖) as the first on the east, the temple of Xizu (熙祖) as the first on the west, and the temple of Renzu (仁祖) as the second on the east. This system was established at this time, with a main hall in the front and a sleeping hall in the back, consisting of nine rooms, with one room for each temple, enshrining the divine kings of each temple. During seasonal and annual sacrifices, the clothing and crowns of past emperors and empresses were placed on the divine thrones and worshipped.
Chan Master Lanmu (懶牧禪師), named Zhan Jue (湛覺), courtesy name Meng An (夢庵), was a native of Chang'an (長安), with the surname Zhang. He left home under Master Yuekong (月空師) and attained the Dharma under Master Xingkong (性空師). He built a pine nest to the left of Yuhua (雨花). His recorded sayings include the 'Inner Collection of the Pine Nest' and the 'Outer Collection of the Pine Nest,' which are circulated in the world.
In the year Dingsi, the tenth year of Hongwu (丁巳洪武十年), an edict was issued to the Shramanas (沙門) of the world.
門。講心經金剛楞伽三經。命宗泐如玘等註釋頒行 御製演佛寺住持玘太璞字說。
御製字說 僧多舍俗。惟立字為名何也。以其法殊人主之教故也。邇來有僧。用三字為名。曰玘曰太曰璞。且玘玉之至精者也。太無上之巨也。璞實而不虛。混而未鑿。斯三字之用果如是乎。若是則仁者體之。又何為而不可哉。今僧用斯三字。理道深長機根淺露者。莫可探其趣。若遇良工。必由雕琢而方見其形也。昔如來璞太虛。混厚坤故。發問于未判。孰雕琢而使澄清。列無量之象于穹壤。七曜執行其間。布海岳于鴻龐。百川東注。此由大樸而至穹窿。果理之使然。氣質之變焉。吾聞混沌靜久。今僧舍俗認璞。必釋教之然哉。
二月學士承旨。宋濂致仕歸金華。文憲公為國初一代大儒傳。是永明後身不獨為國家鋪張文學。以上諸大禪師。多其所傳記者云 三月十三日禮部尚書張等奉天門奏準奉聖旨就批本著落禮部知道一切南北僧道。不論頭陀人等。有道善人。但有愿歸三寶。或受五戒十戒。持齋戒酒。習學經典。明心見性。僧俗善人許令齋持戒牒隨身執照。不論山林城郭鄉落村中。恁他結壇上座。拘集僧俗人等。日則講經說教化度一方。夜則取靜修心欽此 上謂侍臣曰。前代庸君暗主。莫不皆以垂拱無為借口。縱恣荒淫
【現代漢語翻譯】 門（Men）。講解《心經》（Heart Sutra）、《金剛經》（Diamond Sutra）、《楞伽經》（Lankavatara Sutra）三部經典。命令宗泐（Zongle）、如玘（Ruqi）等人註釋並頒佈施行。御製《演佛寺住持玘太璞字說》。
御製《字說》。僧人大多捨棄俗名，只用『字』作為名字，這是為什麼呢？因為他們的法與人主的教化不同。近來有僧人，用三個字作為名字，叫做玘（Qi）、太（Tai）、璞（Pu）。而且玘是玉中最精純的。太是無上的巨大。璞是實在而不虛空，渾然而未經雕琢的。這三個字的使用，果真是這樣嗎？如果是這樣，那麼仁者體會它，又有什麼不可以的呢？現在僧人使用這三個字，理道深長，機根淺薄的人，無法探究其中的趣味。如果遇到良工，必須經過雕琢才能顯現它的形狀。從前如來（Tathagata）以太虛為璞，渾厚如坤（Kun）地，在天地未開之時發問，是誰雕琢而使之澄清？在穹蒼大地上排列無數的形象，七曜在其中執行，在廣闊的土地上分佈山海，百川向東流注。這是由大樸而至穹窿，果真是理之使然，氣質的變化啊。我聽說混沌靜止了很久，現在僧人捨棄俗世而認同璞，必定是釋教的自然規律啊。
二月，學士承旨宋濂（Song Lian）致仕歸金華（Jinhua）。文憲公（Wenxian Gong）為國初一代大儒傳記。他是永明（Yongming）的後身，不只是為國家鋪張文學。以上這些大禪師，大多是宋濂所作傳記記載的。三月十三日，禮部尚書張（Zhang）等在奉天門（Fengtianmen）奏請，奉聖旨批準，就批本著落禮部知道一切南北僧道。不論頭陀人等，有道善人，但凡有願意歸依三寶（Three Jewels），或者受五戒（Five Precepts）、十戒（Ten Precepts），持齋戒酒，學習經典，明心見性，僧俗善人允許持有齋持戒牒隨身執照。不論山林城郭鄉落村中，任憑他們結壇上座，拘集僧俗人等，白天則講經說法教化一方，夜晚則取靜修心。欽此。皇上對侍臣說，前代的庸君暗主，沒有不以垂拱無為作為借口，放縱荒淫的。
【English Translation】 Men. Explaining the three sutras: the Heart Sutra, the Diamond Sutra, and the Lankavatara Sutra. Ordered Zongle and Ruqi, among others, to annotate and promulgate them. Imperial decree on the 'Explanation of the Name of Ruqi Taipu, Abbot of Yanfu Temple'.
Imperial decree on 'Explanation of the Name'. Monks mostly abandon their secular names, only using 'zi' (style name) as their name. Why is this? It is because their Dharma is different from the teachings of the ruler. Recently, there are monks who use three characters as their names, called Qi, Tai, and Pu. Moreover, Qi is the purest of jade. Tai is the supreme greatness. Pu is real and not empty, uncarved and unadulterated. Is the use of these three characters really like this? If so, then what is there that a benevolent person cannot understand? Now monks use these three characters, the principle is profound, and those with shallow roots cannot explore its interest. If they encounter a good craftsman, they must be carved before their shape can be seen. In the past, the Tathagata (Tathagata) took the Great Void as Pu, as thick as the Kun (Kun) earth, and asked before the world was divided, who carved it and made it clear? Arranging countless images on the vast earth, the seven luminaries move within it, distributing mountains and seas on the vast land, and hundreds of rivers flow eastward. This is from the Great Simplicity to the vastness, truly the result of principle and the change of temperament. I have heard that chaos has been still for a long time, and now monks abandon the secular world and identify with Pu, it must be the natural law of Buddhism.
In the second month, Academician Song Lian retired to Jinhua. Duke Wenxian wrote biographies for the great Confucian scholars of the early dynasty. He was the reincarnation of Yongming, not only promoting literature for the country. Most of the above-mentioned great Chan masters were recorded in biographies written by Song Lian. On the thirteenth day of the third month, Zhang, the Minister of Rites, and others reported at Fengtianmen, and the imperial decree was approved, instructing the Ministry of Rites to be aware of all monks and Taoists in the north and south. Regardless of ascetics or virtuous people, as long as they are willing to take refuge in the Three Jewels (Three Jewels), or take the Five Precepts (Five Precepts) or Ten Precepts (Ten Precepts), observe vegetarianism and abstain from alcohol, study the scriptures, and understand their minds and see their nature, virtuous monks and laypeople are allowed to carry a certificate of vegetarianism and abstinence with them. Regardless of mountains, forests, cities, towns, villages, or hamlets, they are allowed to set up altars and gather monks and laypeople, lecturing on scriptures and teaching during the day to transform one region, and seeking quiet and cultivating their minds at night. This is the decree. The Emperor said to his attendants, 'The mediocre and foolish rulers of previous dynasties all used inaction as an excuse to indulge in licentiousness and extravagance.'
不親政事。孰知治天下者。無逸而後可逸。朕即位有年。常以勤勵自勉。待旦即臨朝。晡時而後還宮。夜臥不能安席。披衣而起。或仰觀天象。見一星失次。即為憂愓。或量度民事。有當速行者。即次第筆記待旦發遣。朕非不欲暫安。只畏天命不敢故爾。朕言。及此者但恐。群臣以天下無事便欲逸樂。股肱既惰。元首叢脞。民何所賴。書曰功崇惟志業廣惟勤。爾群臣但能以此為勉。朕無憂矣。
寶鈔 上初造鈔不就。夢神人告曰。非用士子肝心不可。上憂之語馬太后。后曰。此甚易耳。用國學文課置鈔。鈔就矣。上曰何也。答曰。士子嘔心做出文字。豈非此耶。上從之鈔乃就。
洪武正韻 上以舊韻起于江左。多失正音。乃命學士樂韶。以中原雅音校正之。書成。詔頒行之。
十一月皇孫允炆生 皇孫頭顱頗偏。太祖撫之曰。半邊月兒知其不克終也。及讀書甚聰慧。嘗詠新月詩云。誰將玉指押。掐破碧天痕。影落江湖內。蛟龍不敢吞。太祖不悅。以其非吉兆也。
戊午十一年正月。給朝參文武百官牙牌。懸帶出入以防奸偽 禮部郎中袁子文。建言度僧許之。
樸隱禪師 諱元凈。字天鏡。號樸隱。會稽倪氏子。母嚴氏。從弘教立公落髮。具戒于昭慶濡律師。往集慶受天岸濟法師十乘止
【現代漢語翻譯】 現代漢語譯本
不親自處理政事。（誰）知道治理天下的人。（只有）不貪圖安逸然後才可以安逸。我即位多年，常常用勤勞勉勵自己。等到天亮就上朝，到申時（下午三點到五點）才回後宮。晚上睡覺也不能安穩，披上衣服起來。有時仰頭觀看天象，見到一顆星偏離了位置，就為此憂慮不安。有時衡量民事，有應當儘快辦理的，就依次記錄下來，等待天亮后發佈處理。我不是不想暫時安逸，只是畏懼天命，不敢這樣做。我說這些話，只是擔心群臣因為天下太平無事，便想要安逸享樂。如果大臣們懶惰，君主處理事務混亂，百姓依靠誰呢？《尚書》上說：『功業的成就，在於立志；事業的擴充套件，在於勤奮。』你們這些大臣如果能夠用這些話來勉勵自己，我就沒有什麼可擔心的了。 （關於）寶鈔：皇上最初製造寶鈔沒有成功，夢見神人告訴他說：『不用士子的肝和心是不行的。』皇上為此憂愁，告訴了馬太后。馬太后說：『這很容易啊，用國學（的士子）的作文課來印製寶鈔。』寶鈔就成功了。皇上問（馬太后）為什麼，（馬太后）回答說：『士子嘔心瀝血做出的文字，難道不就是（士子的肝和心）嗎？』皇上聽從了她的建議，寶鈔就成功了。 洪武正韻：皇上認為舊的韻書起源於江左（指長江下游地區），很多地方失去了正確的發音，於是命令學士樂韶用中原的雅正語音來校正它。書編成后，下詔頒佈施行。 （洪武）十一年十一月，皇孫允炆（朱允炆）出生。皇孫的頭顱有些偏斜，太祖（朱元璋）撫摸著他說：『半邊月亮，我知道他不能善終啊。』等到（皇孫）讀書的時候，非常聰明，曾經吟詠新月的詩說：『誰將玉指按，掐破碧天痕。影落江湖內，蛟龍不敢吞。』太祖不高興，認為這不是吉祥的徵兆。 （洪武）十一年正月，發放給上朝的文武百官牙牌，懸掛佩戴出入，用來防止奸詐作偽。禮部郎中袁子文建議允許（百姓）出錢度牒當和尚，皇上批準了。 樸隱禪師：法名元凈，字天鏡，號樸隱。是會稽（今浙江紹興）倪家的兒子。母親嚴氏，跟隨弘教立公剃度出家，在昭慶濡律師那裡受具足戒。前往集慶（今江蘇南京）接受天岸濟法師的十乘止觀。
【English Translation】 English version
(He) does not personally handle government affairs. Who knows how to govern the world? (Only) by not indulging in ease can one then be at ease. I have been on the throne for many years, and I often encourage myself with diligence. I attend court at dawn and return to the palace in the late afternoon (3-5 PM). At night, I cannot sleep peacefully, so I put on my clothes and get up. Sometimes I look up at the celestial phenomena, and if I see a star out of place, I become worried and uneasy. Sometimes I consider the affairs of the people, and if there are matters that should be handled quickly, I record them in order and wait until dawn to issue instructions. It is not that I do not want to rest for a while, but I fear the mandate of Heaven and dare not do so. I say these things only because I fear that the officials, seeing that the world is peaceful and there is nothing to do, will want to indulge in ease and pleasure. If the ministers are lazy and the ruler is confused in handling affairs, who will the people rely on? The Book of Documents says: 'The achievement of merit lies in aspiration; the expansion of undertakings lies in diligence.' If you ministers can use these words to encourage yourselves, I will have nothing to worry about. Regarding 'Treasure Certificates' (Baochao): When the Emperor first tried to create 'Treasure Certificates', he was unsuccessful. He dreamed that a divine person told him: 'It will not work without using the liver and heart of scholars.' The Emperor was worried about this and told Empress Ma. The Empress said: 'This is very easy. Use the essays of the scholars from the National Academy to print the 'Treasure Certificates'.' The 'Treasure Certificates' were then successful. The Emperor asked (Empress Ma) why, and (Empress Ma) replied: 'The words that the scholars create with their heart and soul, are they not (the scholars' liver and heart)?' The Emperor followed her advice, and the 'Treasure Certificates' were successful. 'Hongwu Correct Rhymes': The Emperor believed that the old rhyme books originated in Jiangzuo (the lower reaches of the Yangtze River) and had lost the correct pronunciation in many places. Therefore, he ordered the scholar Le Shao to correct it using the elegant and correct pronunciation of the Central Plains. After the book was completed, he issued an edict to promulgate and implement it. In the eleventh year of Hongwu (1378), in November, the imperial grandson Yunwen (Zhu Yunwen) was born. The imperial grandson's head was somewhat slanted. The Grand Ancestor (Zhu Yuanzhang) stroked it and said: 'A half-moon, I know he will not have a good end.' When (the imperial grandson) began to study, he was very intelligent. He once recited a poem about the new moon, saying: 'Who presses with jade fingers, breaking the mark in the blue sky? Its shadow falls within the rivers and lakes, and even dragons dare not swallow it.' The Grand Ancestor was displeased, considering it an inauspicious omen. In the first month of the eleventh year of Hongwu (1378), identity plaques (yapai) were issued to the civil and military officials attending court, to be worn when entering and exiting, in order to prevent fraud and deception. Yuan Ziwen, a secretary in the Ministry of Rites, suggested allowing (people) to become monks by paying for a certificate of ordination (dudie), and the Emperor approved it. Chan Master Puyin: His Dharma name was Yuanjing, his courtesy name was Tianjing, and his sobriquet was Puyin. He was a son of the Ni family of Kuaiji (present-day Shaoxing, Zhejiang). His mother, Yan, left home to become a monk following Hongjiao Ligong, and received full ordination from Vinaya Master Ru at Zhaoqing Temple. He went to Jiqing (present-day Nanjing, Jiangsu) to receive the Ten Vehicles of Samatha-vipassana from Dharma Master Tian'an Ji.
觀三千性具之義。謁徑山元叟端禪師。明單傳直指之道。端公稱是般若中人也。久之遊大龍翔寺。見廣智欣公精貫儒釋二家之學。出世長慶寺。升萬壽禪寺。洪武初年。師與東溟日公璧峰金公。召入內庭問道賜食而退。後主靈隱。終罹誣構謫貶。是年正月十九日卒。
扶宗法師 諱崇裕。字約之。毗陵陳氏子。母夢龐眉異僧叩門。托寓之兆而生。幼遇聖像即瞻禮之。從東林曉公為師。后謁徑山端公究明大事。端公云。此龍象器也。參斷崖義公廣智欣公。隨廣智住大龍翔寺左右十餘年。廣智對客大為稱讚。出世光孝禪寺香祝廣智。帝師錫以今號。遷於崇勝禪寺。洪武九年移主育王廣利禪寺。曾於鐘山廣薦法會。師列十大僧之位。以偈獻上覽之大悅。命之書天界寺額。賜食上前。上稱誠善知識也。生平瑞應甚眾云。是古德再來不及備錄。是年歿。塔于石耳峰下。年七十五。有三會語錄。
四月命造皇堂於陵所。親制皇陵碑記以示後世。上微時同里劉繼祖。助善地以葬皇考妣。即皇陵追封義惠侯。親撰誥文遣官以祭之 五月二十四日敕授玘太樸左講經。御製誥文諭曰。經中知人我之相。教外忘大小之乘。非古剎之沙門實東林之德士。學高諸侶。名動一時。爾玘大樸養性得。宜講經不倦。持身謹戒。臨事慎為。是
【現代漢語翻譯】 現代漢語譯本：
觀三千性具（一切事物都具有佛性）之義。拜訪徑山元叟端禪師。明白單傳直指（不立文字，直指人心）之道。端禪師稱讚他是般若（智慧）中人。之後遊歷大龍翔寺，見到廣智欣公精通儒釋兩家之學。出任長慶寺住持，后升任萬壽禪寺住持。洪武初年，皇上召見扶宗法師與東溟日公、璧峰金公入內廷問道，並賜予食物后讓他們退下。後來主持靈隱寺，最終因受誣陷而被貶謫。于當年正月十九日圓寂。 扶宗法師，法諱崇裕，字約之，毗陵陳氏之子。其母夢見一位長著濃眉的奇異僧人敲門，預示著將要寄託生育的徵兆而生下他。幼年時遇到佛像便瞻仰禮拜。跟隨東林曉公為師。后拜訪徑山端公，徹底明白大事（佛法）。端公說：『這是龍象（比喻傑出人才）之器啊。』參訪斷崖義公、廣智欣公。跟隨廣智住在在大龍翔寺左右十餘年。廣智當著客人的面大力稱讚他。出任光孝禪寺住持時，焚香祝禱廣智。帝師賜予他現在的法號。遷往崇勝禪寺。洪武九年，移任育王廣利禪寺住持。曾在鐘山廣薦法會中，扶宗法師位列十大僧人之位，以偈頌獻上，皇上看了非常高興，命他書寫天界寺匾額，並賜予食物。皇上稱讚他是真正的善知識。他一生中出現的瑞應非常多，無法一一記錄，人們說他是古代高僧轉世。于當年圓寂，塔葬于石耳峰下，享年七十五歲。著有《三會語錄》。 四月，皇上命人在陵墓所在地建造皇堂。親自撰寫皇陵碑記，以昭示後世。皇上在微賤之時，同鄉劉繼祖捐助善地安葬皇考妣，即皇陵，追封劉繼祖為義惠侯。親自撰寫誥文，派遣官員祭祀。 五月二十四日，皇上下旨授予玘太樸左講經之職，並御製誥文曉諭說：『經中瞭解人我之相，教外忘卻大小之乘。不是古剎的沙門，而是東林的德士。學問高於眾僧，名聲轟動一時。你玘太樸養性有得，應該講經不倦，持身謹慎戒律，臨事小心謹慎。』
【English Translation】 English version:
He contemplated the meaning of the Three Thousand Aspects of Nature (that all things possess Buddha-nature). He visited Chan Master Yuansou Duan of Jingshan. He understood the directly pointing method of single transmission (not establishing words, directly pointing to the human mind). Master Duan praised him as a person of Prajna (wisdom). Later, he traveled to the Great Dragon Xiang Temple, where he saw Guangzhi Xin, who was proficient in both Confucian and Buddhist studies. He became the abbot of Changqing Temple and later ascended to the position of abbot of Wanshou Chan Temple. In the early years of Hongwu, the emperor summoned Dharma Master Fuzong, Dongming Rigong, and Bifeng Jingong to the inner court to inquire about the Dao, and after bestowing food, he dismissed them. Later, he presided over Lingyin Temple, and ultimately suffered false accusations and was demoted. He passed away on the nineteenth day of the first month of that year. Dharma Master Fuzong, with the Dharma name Chongyu and style name Yuezhi, was the son of the Chen family of Piling. His mother dreamed of a strange monk with thick eyebrows knocking on the door, a sign that she would conceive a child. From a young age, he would pay homage to Buddha statues whenever he encountered them. He took Xiaogong of Donglin as his teacher. Later, he visited Master Duan of Jingshan and thoroughly understood the great matter (the Dharma). Master Duan said, 'This is a vessel of a dragon elephant (a metaphor for an outstanding talent).' He visited Duan Ya Yigong and Guangzhi Xin. He stayed with Guangzhi at the Great Dragon Xiang Temple for more than ten years. Guangzhi praised him greatly in front of guests. When he became the abbot of Guangxiao Chan Temple, he burned incense and prayed for Guangzhi. The Imperial Preceptor bestowed upon him his current Dharma name. He moved to Chongsheng Chan Temple. In the ninth year of Hongwu, he moved to become the abbot of Yuwang Guangli Chan Temple. He once participated in the Dharma assembly at Zhongshan, where Dharma Master Fuzong was ranked among the ten great monks. He presented a verse, which the emperor was very pleased with. The emperor ordered him to write the plaque for Tianjie Temple and bestowed food upon him. The emperor praised him as a truly good teacher. There were many auspicious signs throughout his life, which cannot be recorded one by one. People said that he was a reincarnation of an ancient virtuous monk. He passed away in that year and was buried in a pagoda at the foot of Shier Peak, at the age of seventy-five. He authored the 'Three Assemblies Sayings'. In April, the emperor ordered the construction of the Imperial Hall at the mausoleum site. He personally wrote the inscription for the Imperial Mausoleum stele to show future generations. When the emperor was in humble circumstances, Liu Jizu, a fellow villager, donated land to bury the emperor's parents, i.e., the Imperial Mausoleum, and Liu Jizu was posthumously enfeoffed as the Marquis of Yihui. The emperor personally wrote the edict and sent officials to offer sacrifices. On the twenty-fourth day of May, the emperor issued an edict appointing Qi Taipu as the Left Lecturer of Sutras, and the emperor personally wrote an edict instructing him, saying: 'In the sutras, one understands the appearance of self and others; outside the teachings, one forgets the Greater and Lesser Vehicles. Not a monk of an ancient temple, but a virtuous scholar of Donglin. His learning surpasses all monks, and his reputation shakes the times. You, Qi Taipu, have attained the essence of cultivating your nature, and you should lecture on the sutras tirelessly, maintain your body with strict precepts, and be cautious in your actions.'
用職爾僧官。以副朝典。往化釋子無怠講經。尚宜以佛之覺覺人。以師之業業已。俾釋子有達憲章。庶不負朕設官之初意也。今特授爾僧錄司左講經。汝其勉之。
御製授了達德瑄溥洽僧錄司。諭曰。西說東來妙演無量。或云不二法門。斯道也本苦空寂寞。從斯道者果若是。宜其然哉。邇來僧錄司首僧闕員。召見任者。命詢問其人。各首僧承命而還。不數日來告曰。臣弘道等若干人。前奉敕詢高僧于諸山。即會叢林大眾。僉曰。惟浙右上天竺僧溥洽。京師雞鳴寺僧德瑄。能仁寺僧了達。東魯之書頗通。西來之意博備。若以斯人備員僧錄司。實為允當。嗚呼昔人有云。世不絕聖國不絕賢。近者僧錄司闕員。朕將以為無人矣。及其詢問乃有人焉。今朕域之內慕清凈。而欲出三界者。有其名而無其實。其泛泛者不下五七萬。爾今三人不屈五七萬之下。伸於五七萬之上。可謂志矣可謂道矣。然昔如來道備于雪嶺歸演五天。妙音無量靈通上下。天人會聽。若斯之演聽四十九秋。自是之後五百餘年流傳東土。雖九夷八蠻。一聞斯道無不欽崇頂禮。何況中國文物禮樂之邦。人心慈善易為教化。若僧善達祖風者。演大乘以覺聰。談因緣以化愚啟聰愚。為善於反掌之間。雖有國法何制乎。縲紲刑具亦何以施。豈不合乎柳生之言。陰
【現代漢語翻譯】 現代漢語譯本：委任你為僧官，以輔助朝廷的典章制度。前往教化僧人，不要懈怠講經。應當用佛的覺悟去覺悟他人，用為師的職業去成就他人。使僧人有所通達，希望不要辜負我設定僧官的初衷。現在特授予你僧錄司左講經的職位，你好好努力吧。
御製授予了達、德瑄、溥洽僧錄司的諭旨說：『西方的佛法傳到東方，精妙地演說無量義理，或者說是『不二法門』。這種道原本是苦空寂寞的，遵循這種道的人如果真是這樣，那才是應該的。近來僧錄司的首僧職位空缺，召見負責官員，命令他們詢問合適的人選。各位首僧接受命令回來后，沒過幾天就來報告說：『臣弘道等若干人，先前奉旨向各山寺詢問高僧，隨即召集叢林大眾，大家一致認為，只有浙右上天竺寺的僧人溥洽、京師雞鳴寺的僧人德瑄、能仁寺的僧人了達，通曉東魯的典籍，廣泛具備西來的佛法意蘊。如果用這些人來填補僧錄司的職位，實在是恰當。』
唉，古人有話說：『世上不會斷絕聖人，國家不會斷絕賢人。』近來僧錄司的職位空缺，我將要以為沒有人了。等到詢問之後，才知道還是有人才的。現在我統治的境內，有很多人仰慕清凈，想要超出三界，但有名無實，泛泛之輩不下五七萬。現在你們三人不屈服於這五七萬之下，超越於五七萬之上，可以說是很有志向，可以說是很有道行了。
想當初，如來在雪山具備了佛法，回到五天竺演說佛法，妙音無量，靈通上下，天人都來聽法。像這樣演說聽法四十九個春秋。從那之後五百多年流傳到東土，即使是九夷八蠻，一聽到這種佛法，沒有不欽佩崇敬頂禮的。何況中國是文物禮樂之邦，人心慈善，容易接受教化。如果僧人善於通達祖師的遺風，演說大乘佛法來覺悟聰慧之人，談論因緣果報來教化愚昧之人，開啟他們的智慧，行善就像反手一樣容易。即使有國家的法律，又有什麼可以制約他們呢？枷鎖刑具又怎麼能施加在他們身上呢？這難道不符合柳生所說的『陰』嗎？』
【English Translation】 English version: I appoint you as a monastic official to assist the court's regulations and systems. Go and educate the monks, do not be lazy in lecturing on the scriptures. You should use the Buddha's enlightenment to enlighten others, and use the profession of a teacher to accomplish others. Enable the monks to achieve understanding, and I hope you will not fail my original intention of setting up monastic officials. Now, I specially grant you the position of Left Lecturer of the Sangharakshita (monastic affairs office), you must work hard.
The imperial edict granting Liao Da (Liao Da), De Xuan (De Xuan), and Pu Qia (Pu Qia) positions in the Sangharakshita (monastic affairs office) said: 'The Western Dharma came to the East, wonderfully expounding immeasurable principles, or so-called 'non-dual dharma gate'. This path is originally bitter, empty, and solitary. If those who follow this path are truly like this, then it is as it should be. Recently, the position of the head monk of the Sangharakshita (monastic affairs office) has been vacant. I summoned the responsible officials and ordered them to inquire about suitable candidates. The head monks accepted the order and returned. After a few days, they reported: 'We, Hong Dao (Hong Dao) and others, previously received an imperial order to inquire about eminent monks in various monasteries. Then, we convened the monastic community, and everyone unanimously agreed that only the monk Pu Qia (Pu Qia) of Shang Tianzhu Temple (Upper Tianzhu Temple) in Zhejiang Province, the monk De Xuan (De Xuan) of Jiming Temple (Chicken Cry Temple) in the capital, and the monk Liao Da (Liao Da) of Nengren Temple (Nengren Temple), are proficient in the classics of Donglu (Eastern Lu, referring to Shandong Province, the birthplace of Confucianism) and widely possess the meaning of the Western Dharma. If these people are used to fill the positions in the Sangharakshita (monastic affairs office), it would be truly appropriate.'
Alas, the ancients have said: 'The world will not be without sages, and the country will not be without virtuous people.' Recently, the position in the Sangharakshita (monastic affairs office) has been vacant, and I was about to think that there was no one. But after inquiring, I realized that there are still talented people. Now, within my domain, there are many who admire purity and want to transcend the Three Realms, but they are only in name and not in reality. The mediocre ones are no less than fifty to seventy thousand. Now, the three of you do not succumb to these fifty to seventy thousand, but surpass them. It can be said that you are very ambitious, and it can be said that you have great virtue.
In the beginning, the Tathagata (Tathagata) possessed the Dharma in the Snow Mountains and returned to the Five Indies (Five Indies) to expound the Dharma. The wonderful sound was immeasurable, spiritually connecting above and below. Gods and humans came to listen to the Dharma. Like this, he expounded and listened to the Dharma for forty-nine autumns. From then on, for more than five hundred years, it spread to the East. Even the Nine Yi (Nine Yi) and Eight Man (Eight Man) (ancient terms for non-Han peoples), upon hearing this Dharma, would all admire, respect, and prostrate themselves. Moreover, China is a land of culture, artifacts, rites, and music. People's hearts are kind and easy to be educated. If monks are good at understanding the legacy of the patriarchs, expounding the Mahayana (Mahayana) Dharma to enlighten the wise, and discussing cause and effect to educate the ignorant and enlighten their wisdom, doing good is as easy as turning one's hand. Even if there are national laws, what can restrain them? How can shackles and instruments of torture be applied to them? Doesn't this conform to what Liu Sheng (Liu Sheng) said, 'Yin'?
翊王度。豈小小哉。今爾僧了達德瑄溥洽達祖風。遵朕命則法輪常轉。佛日增輝。名僧于吾世足矣。往欽哉。
己未洪武十二年。詔以北平久不雨。今年夏稅秋糧。盡行蠲免 十月定致仕官處鄉黨之禮。
御製授仲羲闡教誥文諭曰。入定於大千界內。談經于不二門中。解脫為空清虛成性。久留心於佛教。獨潛于禪林。去就一之。是非不染爾仲羲居山禪伯對月詩宗抱不墮之慈悲。樂無窮之清凈。乃命闡教之職。用副僧錄之司。尚宜深究佛書詳窮禪教。條分本末縷析始終。俾諸僧皆悟靜中之禪。而無教外之失。今特授爾僧錄司右闡教。往欽于訓。宜懋爾功。
御製授清浚左覺義誥文諭曰。夫僧者。立身於物表以化人。初不可煩以官守也。然而聚廬以居合衆而食。錢穀有出納。簿籍有勾稽。不有所司。何以能治。故僧官之設歷代不廢。今命爾僧清浚。為僧錄司左覺義。爾其往慎乃職勿怠以私。使彼學道之從。安居飽食而不懈于進修。以稱朕興隆爾教之意。欽哉。
東溟法師 諱慧日。號東溟。天臺人。族姓賈。依平山等公出家。從子庭欣公習臺衡之學。子庭為之剖析。無不盡其玄奧。至上竺禮竹屋凈公。偈頌屢屢招拔同伍。凈公喜曰。翹翹蒼松挺出于荊榛之上者是子也。后於越溪座下首眾。以表儀
【現代漢語翻譯】 現代漢語譯本： 翊王說：『這豈是小事啊！如今你們這些僧人，了達（完全理解）德瑄（僧人名）的佛學，廣泛地繼承了達祖（僧人名）的禪風，遵從我的命令，那麼法輪就能常轉，佛日就能增輝，名僧在我的時代就足夠了。』去吧，要恭敬地執行任務啊！』 己未年，洪武十二年，皇帝下詔，因為北平很久沒有下雨，今年夏季的稅收和秋季的糧食，全部免除。十月，確定了致仕（退休）官員在鄉里應遵守的禮儀。 皇帝親自撰寫的授予仲羲（僧人名）闡教（職位名）的誥文，諭示說：『入定於大千世界之內，談論佛經于不二法門之中，解脫是爲了空，清虛才能成就本性。你長期專注于佛教，獨自潛心於禪林。去留都遵循一個原則，是非都不能沾染。你仲羲，居住在山中的禪伯，是面對月亮的詩人，懷抱著不墮落的慈悲，享受著無窮的清凈。』於是任命你擔任闡教的職務，來輔助僧錄司的工作。希望你能夠深入研究佛書，詳細探究禪宗教義，條分縷析地說明本末始終，使眾僧都能領悟靜中的禪定，而沒有教外的迷失。現在特地授予你僧錄司右闡教的職位。去吧，要恭敬地遵循訓示，努力完成你的功業。』 皇帝親自撰寫的授予清浚（僧人名）左覺義（職位名）的誥文，諭示說：『僧人，是立身於世俗之外來教化世人的人，本來不應該用官職來煩擾他們。然而僧人聚集在一起居住，共同飲食，錢糧有出入，賬簿有核查，如果沒有主管的官員，怎麼能夠治理呢？所以設定僧官，歷代都沒有廢除。現在任命你僧人清浚，為僧錄司左覺義。你要謹慎地對待你的職責，不要因為私心而懈怠，使那些學習佛道的僧人，能夠安居飽食而不懈怠於進修，來符合我興隆佛教的心意。』要恭敬地執行任務啊！』 東溟法師（僧人尊稱），名慧日（僧人名），號東溟（僧人號），是天臺人，俗家姓賈。依從平山等公（僧人尊稱）出家，跟隨子庭公（僧人尊稱）學習天臺宗的學問。子庭為他剖析講解，沒有不窮盡其玄妙之處的。到上竺寺拜見竹屋凈公（僧人尊稱），偈頌屢次被凈公賞識提拔。凈公高興地說：『高高挺拔的蒼松，挺立在荊棘叢中，說的就是這個人啊！』後來在越溪座下成為僧眾的首領，以儀表作為表率。
【English Translation】 English version: King Yi said, 'Is this a trivial matter? Now, you monks, having fully understood the Buddhism of Dexuan (monk's name), and widely inherited the Chan tradition of Dazhu (monk's name), if you follow my orders, then the Dharma wheel will turn constantly, the sun of Buddhism will shine brighter, and eminent monks will be sufficient in my era.' Go forth, and respectfully carry out your duties!' In the year of Jiwei, the twelfth year of Hongwu, the emperor issued an edict because Beiping had not had rain for a long time, all summer taxes and autumn grain for this year were exempted. In October, the etiquette that retired officials should observe in their hometowns was determined. The imperial edict personally written by the emperor, conferring the title of Chanjiao (title of a position) upon Zhongxi (monk's name), proclaimed: 'Entering samadhi within the great thousand worlds, discussing scriptures within the non-dual gate, liberation is for emptiness, and purity can achieve nature. You have long focused on Buddhism, and have been immersed in the Chan forest alone. Going and staying both follow one principle, and right and wrong cannot be tainted. You, Zhongxi, a Chan master residing in the mountains, a poet facing the moon, embracing unwavering compassion, enjoying infinite purity.' Therefore, you are appointed to the position of Chanjiao to assist the Sanglu Si (Bureau of Monastic Affairs). It is hoped that you will deeply study Buddhist scriptures, thoroughly explore Chan doctrines, and explain the beginning and end in a systematic and detailed manner, so that all monks can understand Chan meditation in stillness, and not have deviations from the teachings. Now, you are specially granted the position of Right Chanjiao of the Sanglu Si. Go forth, respectfully follow the instructions, and strive to accomplish your merits.' The imperial edict personally written by the emperor, conferring the title of Zuo Jueyi (title of a position) upon Qingjun (monk's name), proclaimed: 'Monks are those who establish themselves outside the mundane world to enlighten people, and should not be troubled by official duties. However, monks gather together to live, eat together, and there are inflows and outflows of money and grain, and there are account books to be checked. If there are no officials in charge, how can they be governed? Therefore, the establishment of monastic officials has not been abolished in successive dynasties. Now, you, the monk Qingjun, are appointed as Zuo Jueyi of the Sanglu Si. You must carefully treat your duties, and do not be negligent because of selfishness, so that those monks who study the Buddha's way can live in peace and eat their fill without slackening in their cultivation, to fulfill my intention of promoting your teachings.' Respectfully carry out your duties!' Dōngmíng Fǎshī (Dharma Master Dongming, a respectful title for monks), whose name was Huìrì (monk's name), and whose style name was Dōngmíng (monk's style name), was a native of Tiantai, and his secular surname was Jia. He became a monk under Píngshān Děng Gōng (Master Pingshan, a respectful title for monks), and followed Zǐtíng Gōng (Master Ziting, a respectful title for monks) to study the teachings of the Tiantai school. Ziting analyzed and explained them to him, without failing to exhaust their profound mysteries. He went to Shangzhu Temple to visit Zhúwū Jìnggōng (Master Zhuwu Jing, a respectful title for monks), and his verses were repeatedly appreciated and promoted by Jinggong. Jinggong happily said, 'The tall and upright pine tree, standing above the thorns, is this person!' Later, he became the leader of the monastic community under Yuèxī Zuòxià (under the seat of Yuexi), serving as a model with his demeanor.
四眾。建立下竺靈山教寺。宏敞上竺觀音教寺。帝師嘉師行業。賜以金斕法服。並署妙應普濟之號。洪武初年。召赴天界禪林升座說法。眾皆聳聽。所度弟子甚眾。師眉長一寸餘。其白勝雪。人皆以白眉和尚稱之。是年七月。夢青蓮華清芳襲人。曰吾生凈土之祥也。壽八十九。葬于妙應塔院。
十二月封諸王。柏為湘王。桂為豫王。柍為漢王。植為衛王。
庚申洪武十三年正月。丞相胡惟庸謀逆伏誅。因是罷丞相等官升六部。分理天下庶務。改大都督分左右前後中五都督 宋濂卒。年七十二。公博極群書名滿天下。文傳四夷。而於佛老之言尤深研究。所著有潛溪集芝園集龍門子無相謄語等書。傳於世 四月。命群臣各舉所知以備任用 五月甲午。雷震謹身殿大赦 詔曰。朕以非德托以萬姓之上。奉天勤民于茲十有三年矣。不期宰輔失職。四奸擅權。使賢愚陷於不義。朕思創業之艱難。念守成之不易。首除奸惡。鋤根剪蔓。爰及餘黨。然刑戮之際不無過焉。甚非上帝好生之德。乃於是月初四日申時分雷震謹身殿。朕甚懼焉。於是赦天下罪者。除十惡不赦。外其餘已未發覺結正。罪無大小咸赦除之 六月詔曰。朕荷上天眷祐。君主華夷十有三年。倉廩盈府庫充。皆吾民之所供也。今民未蘇詔告有司。今洪武十
【現代漢語翻譯】 現代漢語譯本： 四眾弟子共同建立了下竺靈山教寺（佛教寺廟名稱），並大規模擴建了上竺觀音教寺（佛教寺廟名稱）。帝師（皇帝的老師）和嘉師（受人尊敬的老師）以其高尚的品行，被賜予金斕法服（高級僧侶的袈裟），並被授予『妙應普濟』的稱號。洪武初年，被召到天界禪林（寺廟名稱）升座說法，聽眾無不肅然起敬。他所度化的弟子非常之多。這位法師的眉毛長一寸多，白得像雪一樣，人們都稱他為白眉和尚。那年七月，他夢見青蓮華（佛教中的蓮花，象徵純潔）散發著清香，他說道：『這是我往生凈土（佛教中的理想世界）的祥兆啊。』享年八十九歲，葬于妙應塔院（墓地名稱）。
十二月，皇帝分封諸位王子。柏被封為湘王，桂被封為豫王，柍被封為漢王，植被封為衛王。
庚申年，洪武十三年正月，丞相胡惟庸（人名）謀反被處決。因此，皇帝廢除了丞相之類的官職，提升六部（政府部門），分別管理天下的各項事務。改大都督府為左、右、前、后、中五都督府。宋濂（人名）去世，享年七十二歲。他博覽群書，名滿天下，文章傳遍四方。他對佛家和道家的學說尤其深入研究。他的著作有《潛溪集》、《芝園集》、《龍門子》、《無相謄語》等書，流傳於世。四月，皇帝命令群臣各自推舉自己所瞭解的人才，以備任用。五月甲午日，雷電擊中了謹身殿（皇宮的殿名），皇帝於是大赦天下。皇帝下詔說：『朕以不具備德行之人，被委託于萬民之上，奉天承運，勤勉為民已經十三年了。不料宰輔（宰相）失職，四個奸臣擅權，使得賢能和愚笨的人都陷入不義的境地。朕想到創業的艱難，也想到守成的來之不易，首先剷除奸惡，斬草除根，並株連了其餘的黨羽。然而，在刑罰殺戮之際，難免會有過失。這非常不符合上天好生之德。因此，在本月初四日申時，雷電擊中了謹身殿。朕非常恐懼。於是赦免天下罪犯，除了犯有十惡不赦之罪的人，其餘無論已經發覺還是尚未發覺、已經結案還是尚未結案的罪行，一律赦免。』六月，皇帝下詔說：『朕蒙受上天的眷顧，統治華夏和四夷已經十三年了。糧倉充盈，府庫充足，這都是百姓所供給的。現在百姓還未恢復元氣，詔告有關官員，現在是洪武十年』
【English Translation】 English version: The four assemblies (Buddhist followers) jointly established the Xiazhuling Mountain Temple (name of a Buddhist temple) and extensively expanded the Shangzhuling Guanyin Temple (name of a Buddhist temple). The Imperial Teacher (the emperor's teacher) and the Esteemed Teacher (a respected teacher) were bestowed with Jinlan robes (cassocks of high-ranking monks) for their noble conduct and were granted the title 'Miao Ying Pu Ji'. In the early years of Hongwu, they were summoned to the Tianjie Chan Forest (name of a temple) to ascend the seat and preach the Dharma, and the audience was in awe. The disciples he converted were numerous. This master's eyebrows were more than an inch long and as white as snow, and people called him the White-browed Monk. In July of that year, he dreamed of a blue lotus (a lotus in Buddhism, symbolizing purity) emitting a delicate fragrance, and he said, 'This is an auspicious sign of my rebirth in the Pure Land (an ideal world in Buddhism).' He lived to the age of eighty-nine and was buried in the Miao Ying Pagoda Courtyard (name of a cemetery).
In December, the emperor enfeoffed the princes. Bai was enfeoffed as Prince of Xiang, Gui as Prince of Yu, Yang as Prince of Han, and Zhi as Prince of Wei.
In the Gengshen year, the thirteenth year of Hongwu, in the first month, the Prime Minister Hu Weiyong (personal name) was executed for treason. As a result, the emperor abolished the positions of prime minister and other officials, and promoted the Six Ministries (government departments) to manage the affairs of the world separately. The Grand Military Commission was reorganized into the Five Military Commissions of the Left, Right, Front, Rear, and Center. Song Lian (personal name) passed away at the age of seventy-two. He was well-read and renowned throughout the world, and his writings spread far and wide. He had a particularly deep understanding of Buddhist and Taoist doctrines. His works include 'Qianxi Collection', 'Zhiyuan Collection', 'Longmenzi', 'Wu Xiang Teng Yu', and other books, which have been passed down to the world. In April, the emperor ordered the officials to recommend talents they knew for appointment. On the Jiawu day of May, lightning struck the Jinshen Hall (name of a palace hall), and the emperor granted a general amnesty. The emperor issued an edict saying, 'I, lacking virtue, have been entrusted with the responsibility for the people, and have diligently served the people under the mandate of Heaven for thirteen years. Unexpectedly, the prime minister failed in his duty, and four treacherous officials usurped power, causing both the virtuous and the foolish to fall into injustice. I think of the difficulty of starting a dynasty and the ease of losing it, and first eliminated the treacherous and evil, cutting off the roots and eliminating the remnants. However, in the execution of punishments, there are bound to be mistakes. This is very contrary to the virtue of Heaven, which cherishes life. Therefore, at Shenshi time on the fourth day of this month, lightning struck the Jinshen Hall. I am very afraid. Therefore, I pardon the criminals of the world, except for those who have committed the ten unpardonable crimes, and all other crimes, whether discovered or not, whether concluded or not, are pardoned.' In June, the emperor issued an edict saying, 'I have been blessed by Heaven to rule over China and the surrounding barbarians for thirteen years. The granaries are full and the treasury is abundant, all of which are provided by the people. Now that the people have not yet recovered, I hereby inform the relevant officials that it is now the tenth year of Hongwu.'
三年。天下秋糧盡行蠲免 授建昌僧官諭曰。天下大道惟善無上。其善無上者釋迦是也。固大慈忍。志立大悲願心。行無所不至。化無所不被。論性原情談心妙理。潔六塵之無垢。凈六根之無翳。去諸魔而清法界。制外道以樂人天。斯行斯修而歷劫無量。乃降兜率至於梵宮。既舍金輪而猶苦行於雪嶺時。道成午夜。明心相符。朕觀如來以己之大覺。而欲盡覺諸法界眾生。其為慈也大。其為悲也深。可為無上者歟。世人宿有善根者皆慕佛力。寰中之修者甚廣。今建昌僧某。博修佛道善馭僧民。其方士民。仰僧善道感化人淳。既內附之誠理。宜授以建昌府僧綱司云 辛酉洪武十四年創編賦役黃冊。余帶曰畸零冊。頒五經博士于北方學校 始定翰林院官制。為正五品衙門 上謂廷臣曰。夫道之不明。由教之不行也。夫五經載聖人之道者也。譬之粟菽布帛。家不可無人。非菽粟布帛則無以為衣食。非五經四書則無由以知道理云。今以五經頒賜使其講習。夫君子知學則道興。小人知學則俗美。他日收學。亦未必不本於此。
雪牕禪師 諱悟光。字公寔號雪牕。成都人。姓楊氏。以三昧力入智慧海。初說法于白馬寺已。而住育王天童四會說法。虞文清公贊。為佛果一枝鳳毛麟角。洪武十四年記。
南堂禪師 諱清欲。
字了庵。南堂其號也。姓朱氏。臺之臨海人。住及開福本覺靈巖三剎。有三會語錄。行世。
悅堂禪師 諱顏。以東嶼正嫡。住崑山東禪。轉吳門萬壽。升虎林南屏。遂陟雙徑。有四會語錄行世。
古鼎禪師 諱銘。臨濟十五世孫。四坐道場將示寂。謂其徒曰。觀世音持蓮華至矣。安坐而逝。荼毗舌根齒牙數珠不壞。五色舍利無數。國史危先生為之碑。有四會語錄行世。
蔣山寺住持仲羲奏。遷蔣山寺及寶公塔于東岡。改賜寺額曰靈谷寺。榜外門曰第一禪林。命度僧一千名。悉給與度牒。贍僧田若干頃。
六月二十四日。禮部為欽依開設僧道衙門事照得。釋道二教流傳已久。歷代以來皆設官以領之。天下寺觀僧道數多。未有總屬。爰稽宋制。設定僧道衙門以掌其事。務在恪守戒律以明教法。所有事宜開列於後。
一在京設定僧錄司道錄司。掌管天下僧道。精選通經典戒行端潔者銓之。其在外佈政府州縣。各設僧綱僧正僧會道紀等。司衙門分掌其事。
僧錄司掌天下僧教事。
善世二員。正六品左善世右善世。闡教二員。從六品左闡教。右闡教。講經二員。正八品左講經。右講經。覺義二員。從八品左覺義。右覺義。
道錄司掌天下道教事。
正一二員。正六
【現代漢語翻譯】 現代漢語譯本 字了庵（Ziliao'an），南堂（Nantang）是他的號。姓朱（Zhu），是臺州臨海（Linhai, Taizhou）人。曾住持及開福寺（Kaifu Temple）、本覺寺（Benjue Temple）、靈巖寺（Lingyan Temple）三座寺廟。有《三會語錄》傳世。 悅堂禪師（Yuetang Chanshi），法名顏（Yan），以東嶼（Dongyu）的嫡傳身份，住持崑山東禪寺（Dongchan Temple, Kunshan），後轉至吳門萬壽寺（Wanshou Temple, Wumen），升座于虎林南屏寺（Nanping Temple, Hulin），最終駐錫雙徑寺（Shuangjing Temple）。有《四會語錄》傳世。 古鼎禪師（Guding Chanshi），法名銘（Ming），是臨濟宗（Linji sect）第十五世孫。四次主持道場，臨近示寂時，告訴他的弟子們說：『觀世音（Guanyin）菩薩手持蓮花來了。』然後安然坐化。荼毗（cremation）后，舌根、齒牙、數珠（rosary）完好無損，五色舍利（sarira）無數。國史危素先生為他撰寫碑文。有《四會語錄》傳世。 蔣山寺（Jiangshan Temple）住持仲羲（Zhongxi）上奏，將蔣山寺和寶公塔（Baogong Pagoda）遷至東岡（Donggang），並改賜寺額為靈谷寺（Linggu Temple），在外門懸掛『第一禪林』的匾額，奉命度僧一千名，全部給予度牒（ordination certificate），並賜予贍僧田若干頃。 六月二十四日，禮部（Ministry of Rites）為欽奉旨意開設僧道衙門（Buddhist and Taoist Affairs Office）一事上奏，認為釋（Buddhism）、道（Taoism）二教流傳已久，歷代以來都設有官員來管理。天下寺觀僧道數量眾多，沒有總管機構。因此參考宋朝制度，設定僧道衙門來掌管其事務，務必恪守戒律以明示教法。所有事宜開列如下： 一、在京城設定僧錄司（Buddhist Registry）和道錄司（Taoist Registry），掌管天下僧人和道士。精選通曉經典、戒行端正的人員來任職。在外的布政使司、府、州、縣，各設定僧綱司（Buddhist Administration Office）、僧正司（Buddhist Rectification Office）、僧會司（Buddhist Assembly Office）、道紀司（Taoist Discipline Office）等衙門，分別掌管其事務。 僧錄司掌管天下僧教事務。 善世（Shanshi）二員，正六品，左善世（Left Shanshi）、右善世（Right Shanshi）。闡教（Chanjiao）二員，從六品，左闡教（Left Chanjiao）、右闡教（Right Chanjiao）。講經（Jiangjing）二員，正八品，左講經（Left Jiangjing）、右講經（Right Jiangjing）。覺義（Jueyi）二員，從八品，左覺義（Left Jueyi）、右覺義（Right Jueyi）。 道錄司掌管天下道教事務。 正一（Zhengyi）二員，正六品。
【English Translation】 English version Ziliao'an, Nantang was his alias. His surname was Zhu, and he was a native of Linhai, Taizhou. He resided at and presided over three temples: Kaifu Temple, Benjue Temple, and Lingyan Temple. He has the 'Three Assemblies Records' that have been passed down. Chan Master Yuetang, whose Dharma name was Yan, resided at Dongchan Temple in Kunshan as the direct descendant of Dongyu. He then moved to Wanshou Temple in Wumen, ascended to Nanping Temple in Hulin, and finally settled at Shuangjing Temple. He has the 'Four Assemblies Records' that have been passed down. Chan Master Guding, whose Dharma name was Ming, was the fifteenth-generation descendant of the Linji sect. After presiding over four monasteries, as he was about to pass away, he told his disciples: 'Guanyin Bodhisattva is coming with a lotus flower.' Then he passed away peacefully in a seated position. After cremation, his tongue root, teeth, and rosary remained intact, and there were countless five-colored sariras. The national historian Mr. Wei Su wrote his epitaph. He has the 'Four Assemblies Records' that have been passed down. Zhongxi, the abbot of Jiangshan Temple, petitioned to move Jiangshan Temple and Baogong Pagoda to Donggang, and the temple was renamed Linggu Temple by imperial decree. A plaque reading 'The First Chan Forest' was hung outside the gate. He was ordered to ordain one thousand monks, all of whom were given ordination certificates, and granted several qing of land to support the monks. On June 24th, the Ministry of Rites submitted a memorial regarding the establishment of the Buddhist and Taoist Affairs Office by imperial order, stating that Buddhism and Taoism have been prevalent for a long time, and officials have been appointed to manage them in all dynasties. There are numerous Buddhist and Taoist temples and monks and Taoists in the world, but there is no central administrative body. Therefore, referring to the Song Dynasty system, a Buddhist and Taoist Affairs Office was established to manage their affairs, and it is essential to strictly abide by the precepts to clarify the teachings. All matters are listed below: 1. Establish the Buddhist Registry and the Taoist Registry in the capital to manage all monks and Taoists in the world. Carefully select those who are well-versed in the scriptures and have pure conduct to fill the positions. In the provincial administration commissions, prefectures, states, and counties, establish Buddhist Administration Offices, Buddhist Rectification Offices, Buddhist Assembly Offices, and Taoist Discipline Offices to manage their respective affairs. The Buddhist Registry manages all Buddhist affairs in the world. Two Shanshi officials, of the sixth rank, Left Shanshi and Right Shanshi. Two Chanjiao officials, of the sixth rank, Left Chanjiao and Right Chanjiao. Two Jiangjing officials, of the eighth rank, Left Jiangjing and Right Jiangjing. Two Jueyi officials, of the eighth rank, Left Jueyi and Right Jueyi. The Taoist Registry manages all Taoist affairs in the world. Two Zhengyi officials, of the sixth rank.
品左正。一右正一。演法二員。從六品左演法。右演法。至靈二員。正八品左至靈。右至靈。玄義二員。從八品左玄義。右玄義。
各府僧綱司掌本府僧教事。
都綱一員從九品 副都綱一員。
各府道紀司掌本府道教事。
都紀一員從九品 副都紀一員。
各州僧正司。僧正一員。道正司道正一員。各掌本州僧道事。
各縣僧會司僧會一員。道會司道會一員。各掌本縣僧道事。
一各府州縣寺觀僧道並。從僧錄司道錄司取勘置文冊。須要開寫某僧某姓名年甲某布政司。某府某州某縣籍。某年于某寺觀出家受業某師。先為行童幾載。至某年某施主披剃簪戴。某年給度開報。
一供報各處有額寺觀。須要明白開寫本寺本觀。始於何朝何僧。何道啟建。或何善人施捨。
一僧道錄司衙門。全依宋制。官不支俸。吏與皂隸合用人數。並以僧道及佃僕人等為之。
一僧道錄司體統。與欽天監相同出入。許依合用本品傘蓋。遇官高者即斂之。
一各處寺觀住持。從本處僧道衙門舉保。有戒行老成。諳通經典者。申送本管衙門。轉申僧錄司道錄司。考試中式具申禮部奏聞。
一各府州縣未有度牒僧道。許本管僧道衙門具名申解。僧綱司道紀司。轉申僧
【現代漢語翻譯】 現代漢語譯本 品左正（Pin Zuo Zheng）。一右正一（Yi You Zheng Yi）。演法二員（Yan Fa Er Yuan）。從六品左演法（Cong Liu Pin Zuo Yan Fa）。右演法（You Yan Fa）。至靈二員（Zhi Ling Er Yuan）。正八品左至靈（Zheng Ba Pin Zuo Zhi Ling）。右至靈（You Zhi Ling）。玄義二員（Xuan Yi Er Yuan）。從八品左玄義（Cong Ba Pin Zuo Xuan Yi）。右玄義（You Xuan Yi）。
各府僧綱司掌管本府的僧教事務。
都綱一員，從九品。副都綱一員。
各府道紀司掌管本府的道教事務。
都紀一員，從九品。副都紀一員。
各州僧正司，僧正一員。道正司，道正一員。各自掌管本州的僧道事務。
各縣僧會司，僧會一員。道會司，道會一員。各自掌管本縣的僧道事務。
各府州縣的寺觀僧道，都要從僧錄司、道錄司取得勘驗后的文冊。必須詳細開寫某僧某的姓名、年齡、所屬布政司、某府某州某縣籍貫，某年于某寺觀出家，師從某師受業，先做行童幾年，至某年由某施主剃度簪戴，某年給與度牒並開報。
供報各處有定額的寺觀，必須明白開寫本寺本觀始於哪個朝代，由哪個僧人或道士啟建，或由哪個善人施捨。
僧道錄司衙門，完全依照宋朝制度。官員不支取俸祿，吏員與皂隸合併使用人數，都由僧道以及佃戶僕人等擔任。
僧道錄司的體制，與欽天監相同，出入允許使用符合品級的傘蓋。遇到官位高的人，就要收斂起來。
各處寺觀的住持，由本處的僧道衙門舉薦保舉，選擇有戒行、老成持重、通曉經典的人，申送到本管衙門，再轉申僧錄司、道錄司，考試合格后具申禮部奏聞。
各府州縣沒有度牒的僧道，允許本管僧道衙門具名申解，由僧綱司、道紀司轉申僧錄司、道錄司。
【English Translation】 English version Pin Zuo Zheng. Yi You Zheng Yi. Yan Fa Er Yuan. Cong Liu Pin Zuo Yan Fa. You Yan Fa. Zhi Ling Er Yuan. Zheng Ba Pin Zuo Zhi Ling. You Zhi Ling. Xuan Yi Er Yuan. Cong Ba Pin Zuo Xuan Yi. You Xuan Yi.
The Senggangsi (Monk Administration Office) of each prefecture is in charge of the Sangha affairs of that prefecture.
Du Gang (Chief Monk Administrator): one position, of the ninth rank. Fu Du Gang (Deputy Chief Monk Administrator): one position.
The Daojisi (Taoist Administration Office) of each prefecture is in charge of the Taoist affairs of that prefecture.
Du Ji (Chief Taoist Administrator): one position, of the ninth rank. Fu Du Ji (Deputy Chief Taoist Administrator): one position.
Each Zhou (州, prefecture) has a Sengzhengsi (Monk Warden Office) with one Sengzheng (Monk Warden), and a Daozhengsi (Taoist Warden Office) with one Daozheng (Taoist Warden). Each is in charge of the Sangha and Taoist affairs of their respective prefecture.
Each Xian (縣, county) has a Senghuisi (Monk Association Office) with one Senghui (Monk Association Leader), and a Daohuisi (Taoist Association Office) with one Daohui (Taoist Association Leader). Each is in charge of the Sangha and Taoist affairs of their respective county.
For all monks and Taoists in temples and monasteries of each Fu (府, prefecture), Zhou (州, prefecture), and Xian (縣, county), documents must be obtained from the Senglu Si (Monk Registry Office) and Daolu Si (Taoist Registry Office) after verification. The name, age, and registered location (under which Provincial Administration Commission, which Fu, Zhou, and Xian) of each monk must be clearly written, as well as in which temple or monastery they left home, under which master they studied, how many years they served as a novice, in which year a patron shaved their head and performed the hair-pinning ceremony, and in which year they were granted ordination certificates and reported.
For temples and monasteries with fixed quotas in various places, it must be clearly written when the temple or monastery was first established, which dynasty it was in, which monk or Taoist initiated the construction, or which benefactor donated it.
The structure of the Sengdao Lu Si (Monk and Taoist Registry Office) entirely follows the Song Dynasty system. Officials do not receive salaries. Clerks and runners share the same number of personnel, and they are all monks, Taoists, tenant farmers, and servants.
The system of the Sengdao Lu Si is the same as that of the Qintian Jian (Imperial Astronomical Observatory). When entering and exiting, they are allowed to use umbrellas appropriate to their rank. When encountering officials of higher rank, they must be put away.
The abbots of temples and monasteries in various places are recommended and guaranteed by the local Sangha and Taoist offices. Those who have precepts, are mature and prudent, and are well-versed in the scriptures are reported to the governing office, and then forwarded to the Senglu Si and Daolu Si. Those who pass the examination are reported to the Ministry of Rites for imperial approval.
Monks and Taoists in various Fu, Zhou, and Xian who do not have ordination certificates are allowed to be reported by the local Sangha and Taoist offices, and then forwarded by the Senggang Si and Daoji Si to the Senglu Si and Daolu Si.
錄司道錄司考試。能通經典者。具申禮部奏聞出給。
一在京在外僧道衙門。專一簡束僧道。務要恪守戒律闡揚教法。如有違犯清規不守戒律。及自相爭訟者。聽從究治。有司不許干預。如犯奸盜非為。但與軍民相涉。在京申禮部酌審情。重者送問。在外即聽有司斷理。
壬戌洪武十五年。前太子正字晉。府長史桂彥良入朝。獻萬世太平治要十三事。上嘉納之 三月初六日。曹國公欽奉聖旨。天下僧道的田土法不許買。僧窮寺窮。常住田土法不許賣。如有似此之人。籍沒家產欽此 四月二十二日準吏部咨。除授各僧道錄司咨。本部知會 僧錄司 左善世戒資 右善世宗泐 左闡教智輝 右闡教仲羲 左講經玘太樸 右講經仁一初 左覺義來複 右覺義宗鬯。
四月二十五日。禮部為欽依開設僧道衙門事。今將定列本司官員職掌事理。開坐前去仰照驗遵依施行。
一戒資掌印 宗泐封印 凡有施行。諸山須要眾僧官圓坐署押眼同用印。但有一員不到。不許輒用。差放者不在此限。
一戒資提督眾僧坐禪。參悟公案。管領教門之事 一智輝仲羲亦督修者坐禪 如玘守仁。接納各方施主。發明經教。
一來複宗鬯。簡束諸山僧行。不入清規者。以法繩之。並掌天界寺一應錢糧產業及各
【現代漢語翻譯】 現代漢語譯本： 錄司道錄司選拔考試。凡是精通佛經者，需向禮部申報，經奏明後由禮部頒發憑證。
京城內外各僧道管理機構，要專門負責約束僧人和道士，務必使其恪守戒律，闡揚佛教教義。如有違反清規戒律，或互相爭訟者，聽從有關部門查究懲治，地方官員不得干預。如犯有姦淫盜竊等罪行，涉及軍民糾紛的，在京城的，報禮部酌情審理，情節嚴重的送交法辦；在京城外的，聽憑地方官員依法處理。
壬戌年（洪武十五年），前太子正字（官名）晉，晉王府長史（官名）桂彥良入朝，進獻『萬世太平治要』十三條。皇上嘉獎並採納了這些建議。三月初六日，曹國公奉聖旨：天下僧道的田地，依法不許買賣。寺廟貧窮，常住田地依法不許賣。如有類似行為，沒收家產。四月二十二日，吏部批覆：各僧道錄司的任命，通知本部知會。僧錄司：左善世（僧官名）戒資（僧人法號），右善世（僧官名）宗泐（僧人法號），左闡教（僧官名）智輝（僧人法號），右闡教（僧官名）仲羲（僧人法號），左講經（僧官名）玘太樸（僧人法號），右講經（僧官名）仁一初（僧人法號），左覺義（僧官名）來複（僧人法號），右覺義（僧官名）宗鬯（僧人法號）。
四月二十五日，禮部為遵照旨意設立僧道管理機構一事，現將本司官員的職掌事宜詳細列出，請遵照執行。
戒資掌管印章，宗泐負責封印。凡有需要執行的事項，各寺廟必須由眾僧官共同署名蓋章，缺一不可，差遣人員不在此限。
戒資負責督導眾僧坐禪，參悟佛法，管理佛教事務。智輝、仲羲也負責督導修行者坐禪。玘守仁負責接待各方施主，闡明經教。
來複、宗鬯負責約束各寺僧人的行為，對於不遵守清規者，依法懲處，並掌管天界寺的一切錢糧產業。
【English Translation】 English version: The examination for selecting officials for the Lu Si Dao Lu Si (Buddhist and Taoist Registry). Those who are proficient in the scriptures should report to the Ministry of Rites, and after being reported to the Emperor, the Ministry of Rites will issue certificates.
The monastic and Taoist administrative offices in and out of the capital should specifically supervise and restrain monks and Taoists, ensuring that they strictly abide by the precepts and propagate the teachings. If there are violations of the rules and precepts, or if they engage in disputes among themselves, they should be investigated and punished by the relevant departments, and local officials are not allowed to interfere. If they commit adultery, theft, or other crimes involving the military and civilians, those in the capital should report to the Ministry of Rites for discretionary review, and those with serious offenses should be sent for legal proceedings; those outside the capital should be handled by the local officials according to the law.
In the year Renxu (1382), the fifteenth year of Hongwu, Jin (official title), the former Crown Prince's corrector, and Gui Yanliang (official title), the chief secretary of the Jin Prince's residence, came to the court and presented thirteen matters concerning the 'Essentials of Governance for Perpetual Peace'. The Emperor praised and adopted these suggestions. On the sixth day of the third month, the Duke of Cao received the imperial decree: The fields of monks and Taoists throughout the country are not allowed to be bought or sold according to the law. If temples are poor, the permanent fields are not allowed to be sold according to the law. If there are similar acts, the family property will be confiscated. On the twenty-second day of the fourth month, the Ministry of Personnel approved the appointments of various Senglu Si (Buddhist Registry) and Daolu Si (Taoist Registry). The Ministry was notified. Senglu Si: Zuo Shanshi (left virtuous world) Jiezhi (monk's dharma name), You Shanshi (right virtuous world) Zongle (monk's dharma name), Zuo Chanjiao (left expounder of teachings) Zhihui (monk's dharma name), You Chanjiao (right expounder of teachings) Zhongxi (monk's dharma name), Zuo Jiangjing (left scripture lecturer) Qi Taipu (monk's dharma name), You Jiangjing (right scripture lecturer) Ren Yichu (monk's dharma name), Zuo Jueyi (left awareness of righteousness) Laifu (monk's dharma name), You Jueyi (right awareness of righteousness) Zongchang (monk's dharma name).
On the twenty-fifth day of the fourth month, the Ministry of Rites, in accordance with the imperial decree to establish monastic and Taoist administrative offices, now lists in detail the duties and responsibilities of the officials of this department, please follow and implement accordingly.
Jiezhi is in charge of the seal, and Zongle is responsible for sealing. For all matters that need to be implemented, the temples must have the joint signature and seal of all monastic officials, and none can be missing, except for those who are dispatched.
Jiezhi is responsible for supervising the monks' meditation and contemplation of Buddhist principles, and managing Buddhist affairs. Zhihui and Zhongxi are also responsible for supervising practitioners' meditation. Qi Shouren is responsible for receiving benefactors from all directions and expounding the scriptures.
Laifu and Zongchang are responsible for restraining the behavior of monks in various temples, and those who do not abide by the rules will be punished according to the law, and they are also in charge of all the money, grain, and property of Tianjie Temple (Temple of the Celestial Boundary).
方佈施財物。置立文簿。明白稽考。其各僧官職掌之事宗鬯皆須兼理 考試天下僧人能否。公同圓議具實奏聞。
五月二十一日。禮部照得佛寺之設。歷代分為三等。曰禪曰講曰教。其禪不立文字。必見性者方是本宗。講者務明諸經旨義。教者演佛利濟之法。消一切現造之業。滌死者宿作之愆。以訓世人。本月二十日。本院官欽奉聖旨。見除僧行果為左闡教。如錦為右覺義。前去能仁開設應供道場。凡京城內外大小應。付寺院僧。許入能仁寺。會住看經。作一切佛事。若不繇此另起名色。私作佛事者。就仰能仁寺官問罪。若遠方雲遊看經抄化。及百姓自原用者不拘是限。欽此出榜曉諭。應赴寺院僧人欽遵施行。
諭鐘山寺僧敕曰。且佛之為教也善。其大也溥被生死。仲尼有云。西方有大聖人。不言而化。不治而不亂。可謂能仁矣。云何大覺金仙。又贊之以能仁。以其不繩頑而頑化美善而善光。其行苦而不苦。其心素而弗素。雖儔雪嶺之孤燈似白晝之單影。目星見性超出塵淪。復有人天之說四十九秋。其演也妙備載大藏。未嘗有訴逋逃于廷。致愆於水火者耶。況昔禪祇樹千二百五十人。從逋逃者未聞。仲尼有云。道千乘之國敬事而信。節用而愛人。今僧佃逃未審節用。而致然耶。抑愛人而有此耶。若非此而
【現代漢語翻譯】 現代漢語譯本：廣泛佈施財物，設立賬簿，明白地稽查考覈。各個僧官所掌管的事務，宗鬯都必須兼顧處理。考試天下僧人的能力，公開共同商議，如實上奏朝廷。
五月二十一日，禮部查明佛寺的設立，歷代分為三種類型：禪寺、講寺和教寺。禪寺不立文字，必須是見到本性的人才是本宗。講寺致力於闡明諸經的旨意。教寺演說佛法，利益濟度眾生，消除一切現世所造的罪業，洗滌死者前世所作的過錯，以此來訓導世人。本月二十日，本院官員奉聖旨，現任命僧人行果為左闡教，如錦為右覺義，前往能仁寺開設應供道場。凡京城內外大小寺院的僧人，允許進入能仁寺，聚會閱讀經書，舉行一切佛事。若不由此途徑，另立名目，私自舉行佛事的人，就由能仁寺的官員問罪。若是遠方雲遊看經抄化，以及百姓自願供奉的，不在此限。欽此，出榜曉諭，應赴寺院的僧人欽遵施行。
告諭鐘山寺僧人的敕令說：佛的教義是美好的，它的偉大之處在於普度生死。仲尼（孔子）曾說：『西方有大聖人，不言而化，不治理卻不混亂，可以稱得上是能仁了。』為什麼大覺金仙（佛）又被讚美為能仁呢？因為他不以強硬的手段來糾正頑劣，而是使頑劣之人化為美好，使美好更加光輝。他的行為是艱苦的卻不覺得苦，他的內心是樸素的卻不顯得簡陋。雖然像雪山頂上的孤燈，像白晝里單獨的身影，以目光如星般見性，超脫塵世的輪迴。又有人天之說，經歷了四十九個春秋。他所演說的精妙之法，全部記載在大藏經中，從未有訴說逃亡者到朝廷，導致水火之災的情況發生。況且昔日禪祇樹有千二百五十人，從未聽說有從那裡逃亡的。仲尼曾說：『治理千乘之國，要敬事而守信，節用而愛人。』如今僧人逃亡，不知是節用不足，才導致這樣的情況呢？還是愛人不夠，才出現這樣的情況呢？如果不是這些原因，那麼又是什麼原因呢？
【English Translation】 English version: Generously donate wealth and goods, establish ledgers, and clearly examine and assess. Zongchang must concurrently manage all matters under the jurisdiction of various monastic officials. Examine the abilities of monks throughout the land, openly and jointly deliberate, and truthfully report to the imperial court.
On the twenty-first day of the fifth month, the Ministry of Rites, upon investigation, found that the establishment of Buddhist temples has been divided into three categories throughout the dynasties: Chan (Zen) temples, Lecture temples, and Teaching temples. Chan temples do not rely on written words; only those who have seen their true nature are considered to be of this school. Lecture temples are dedicated to clarifying the meaning of various scriptures. Teaching temples expound the Buddha's teachings, benefiting and delivering sentient beings, eliminating all karmic deeds created in this life, and cleansing the transgressions committed by the deceased in past lives, thereby instructing the people of the world. On the twentieth day of this month, officials of this ministry, upon receiving the imperial decree, now appoint the monk Xingguo as the Left Expounder of Teachings and Rujin as the Right Awakened Righteousness, to establish an offering ceremony at Nengren Temple. All monks from large and small temples inside and outside the capital city are permitted to enter Nengren Temple to gather, read scriptures, and perform all Buddhist rituals. If anyone establishes other names and privately performs Buddhist rituals without following this procedure, the officials of Nengren Temple will be responsible for questioning and punishing them. Those who travel from afar to read scriptures, copy texts for alms, and those who are voluntarily supported by the people are not subject to this restriction. By imperial decree, this notice is issued for the monks of the temples to comply with and implement.
The imperial edict to the monks of Zhongshan Temple states: 'The Buddha's teachings are good, and their greatness lies in universally delivering beings from birth and death. Zhongni (Confucius) once said: 'In the West, there is a great sage who transforms without speaking and governs without chaos, and can be called Nengren (Capable of Benevolence).' Why is the Great Awakened Golden Immortal (Buddha) also praised as Nengren? It is because he does not correct the stubborn with harshness, but transforms the stubborn into goodness and makes goodness shine even brighter. His actions are arduous but he does not feel hardship, and his heart is simple but not crude. Although he is like a solitary lamp on the snowy mountains, like a single shadow in broad daylight, he sees his nature with eyes like stars, transcending the cycle of worldly existence. Furthermore, there is the teaching of humans and gods, which has spanned forty-nine autumns. The wonderful teachings he expounded are all recorded in the Great Treasury of Scriptures, and there has never been a case of reporting fugitives to the court, leading to disasters of fire and water. Moreover, in the past, there were one thousand two hundred and fifty people in the Chan Gifting Tree, and it has never been heard that anyone fled from there. Zhongni once said: 'To govern a kingdom of a thousand chariots, one must be respectful and trustworthy, frugal and loving to the people.' Now, monks are fleeing, and it is not known whether it is due to insufficient frugality that this situation has arisen, or whether it is due to insufficient love for the people that this situation has occurred. If it is not due to these reasons, then what is the reason?'
有此。則府謂僧云。當自善來。若論以如律。恐傷佛性。如敕奉行。
論僧純一曰。昔釋迦之為道。孤處雪嶺。於世俗無干。及其道成也。善被兩間靈通上下。使鬼神護衛而聽德。故世人良者愈多。頑惡者漸少。所以治世人主。每減刑法而天下治。斯非君減刑法。而繇佛化普被之然也。所以柳子厚有云。陰翊王度是也。爾沙門純一既棄父母以為僧。當深入危山結廬以靜性。使神遊三界。下察幽冥。令生者慕而死者懷。景張佛教。豈不修者之宜。世人因是而互相倣傚。雖不獨處窮居。人皆在家為善。安得不世之清泰。因爾僧之所及也。爾不能如是上下朝堂。欲氣力以扶持。意在鼎新佛寺。集多財以肥己。孰不知財寶既集淫慾並生。況釋迦之非大廈而居六載。大悟心通。方今梵像巍巍。樓閣崢嶸金碧熒煌。華夷處處有之。此釋迦之所感若是歟。集財而建造歟。爾僧無知不能修內而修外。故不答特役之。今脫爾行。命有司資路費。往尋名山悟善己道以善人。他日道必燭寰區。可不比佛之為道哉。
六月丙戌。皇后馬氏崩。后性勤儉服御不多費。謂諸王妃公主曰。生長富貴當知蠶桑之不易。當爲天地惜物也。上以威武治天下。后嘗濟之以寬仁。至是崩。年五十一。上慟悼終身不復立后 九月葬馬皇后于鐘山孝陵。
謚曰孝慈皇后(永樂加謚孝慈昭憲至仁文德承天順聖高雲)詔選高僧分侍諸王。命僧道衍往燕府。住持慶禪寺。按道衍即姚廣孝也。姑蘇人。幼出家為僧。好讀書工詩文。遇異人傳術能知人休咎。及善術數之學。太祖擇名僧輔諸王。文皇帝時為燕王。廣孝自請于文皇曰。殿下若能用臣。臣當舉一白帽子與大王戴也。既而文皇自求廣孝于太祖許之。蓋王上加白乃皇字。是時廣孝。已知燕邸異日之。必有天下為皇帝矣。洪武未靖難兵起。皆廣孝之謀也。永樂初。繇僧錄司左善世。徑擢太子少師輔導東宮。復其姓名。竟不蓄髮娶妻卒。封榮國公謚恭靖享太廟。按姚廣孝之遇文皇。猶劉基之遇太祖。皆佐命天界非偶然也。廣孝在燕侍文皇時。天寒甚。文皇出一對曰。天寒地凍水無一點不成冰。廣孝應聲曰。國亂民愁。王不出頭誰作主。文皇大喜。后舉兵令擇日。至期疾風暴雨。文皇謂曰。出師大風雨此兵家之忌也。孝曰。殿下是個龍正。要大風雨方助得勢頭起。果驗。
癸亥洪武十六年。吳沈等進精誠錄。先是上謂沈等曰。朕閱古昔聖賢其垂訓立教。大要有三。曰敬天。曰忠君。曰孝親。君能敬天。臣能忠君。子能孝親則人道立矣。然其言散在經傳。未易會其要領。爾其以三事以類編輯。至是書成上之。賜名曰精誠錄。
【現代漢語翻譯】 現代漢語譯本：孝慈皇后（永樂皇帝加謚為孝慈昭憲至仁文德承天順聖高皇后）下詔選拔高僧分別侍奉各位藩王。命令僧人道衍前往燕王府，主持慶禪寺。道衍就是姚廣孝，姑蘇人。年幼時出家為僧，喜愛讀書，擅長詩文。遇到一位異人傳授法術，能預知人的吉兇禍福，精通術數之學。太祖皇帝選擇名僧輔佐各位藩王，文皇帝當時為燕王。廣孝主動向文皇帝請求說：『殿下如果能任用我，我當舉起一頂白帽子給大王戴。』後來文皇帝向太祖皇帝請求要廣孝，太祖皇帝答應了他。因為『王』字上面加個『白』字就是『皇』字，當時廣孝已經知道燕王將來必定能得到天下，成為皇帝。洪武年間靖難之役的兵變，都是廣孝的謀劃。永樂初年，從僧錄司左善世的職位，直接提拔為太子少師，輔導東宮太子，恢復了他的姓名。最終沒有蓄髮娶妻而去世，被封為榮國公，謚號恭靖，在太廟享受祭祀。姚廣孝遇到文皇帝，就像劉基遇到太祖皇帝一樣，都是奉天命輔佐君王，並非偶然。廣孝在燕王府侍奉文皇帝時，天氣非常寒冷。文皇帝出了一句對聯：『天寒地凍水無一點不成冰。』廣孝應聲對道：『國亂民愁，王不出頭誰作主。』文皇帝非常高興。後來起兵時，文皇帝命令選擇吉日。到了那天，狂風暴雨。文皇帝說：『出兵遇到大風雨，這是兵家的大忌。』廣孝說：『殿下是真龍天子，需要大風雨才能助長聲勢。』結果應驗了。 癸亥年，洪武十六年，吳沈等人進獻《精誠錄》。此前，太祖皇帝對吳沈等人說：『朕閱讀古代聖賢的著作，他們垂訓立教，大要有三點：一是敬天，二是忠君，三是孝親。君能敬天，臣能忠君，子能孝親，那麼人道就確立了。然而這些言論分散在經書典籍中，不容易領會其要領。你們把這三件事分類編輯。』到這時書完成了，吳沈等人將書獻給皇帝，皇帝賜名為《精誠錄》。
【English Translation】 English version: Empress Xiaoci (Emperor Yongle posthumously added the titles Xiaoci Zhaoxian Zhiren Wende Chengtian Shun Sheng Gao Huanghou) issued an edict to select eminent monks to serve the various princes. The monk Daoyan was ordered to go to the Yan Prince's residence to preside over Qingchan Temple. Daoyan was none other than Yao Guangxiao, a native of Gusu. He became a monk at a young age, loved reading, and was skilled in poetry and prose. He encountered an extraordinary person who transmitted techniques to him, enabling him to know people's fortunes and misfortunes, and he was proficient in the art of divination. Emperor Taizu selected famous monks to assist the various princes, and the Emperor Wen was then the Prince of Yan. Guangxiao proactively requested Emperor Wen, saying, 'If Your Highness can employ me, I will raise a white hat for the Great King to wear.' Later, Emperor Wen requested Guangxiao from Emperor Taizu, who granted his request. This is because adding 'white' above the character 'king' forms the character 'emperor'. At that time, Guangxiao already knew that the Prince of Yan would surely obtain the empire and become the emperor one day. The rebellion during the Jingnan Campaign in the Hongwu reign was all Guangxiao's planning. In the early Yongle reign, he was promoted directly from the position of Zuo Shanshi of the Sanglu Si (Buddhist Registry) to Grand Preceptor of the Crown Prince, assisting the Crown Prince, and his surname and given name were restored. He ultimately did not grow his hair or marry a wife and passed away. He was posthumously enfeoffed as Duke of Rong, with the posthumous title of Gongjing, and enjoyed sacrifices in the Imperial Ancestral Temple. Yao Guangxiao's encounter with Emperor Wen was like Liu Ji's encounter with Emperor Taizu; both were divinely appointed to assist their rulers, not by chance. When Guangxiao was serving Emperor Wen in the Yan Prince's residence, the weather was extremely cold. Emperor Wen presented a couplet: 'The sky is cold and the ground is frozen; not a single drop of water can fail to become ice.' Guangxiao responded immediately: 'The country is in turmoil and the people are worried; if the king does not come forward, who will be the master?' Emperor Wen was greatly pleased. Later, when raising troops, Emperor Wen ordered the selection of an auspicious day. On that day, there was a violent wind and rain. Emperor Wen said, 'Encountering a great wind and rain when setting out on an expedition is a taboo for military strategists.' Guangxiao said, 'Your Highness is a true dragon; a great wind and rain is needed to help build momentum.' The result proved him right. In the year Guihai, the sixteenth year of Hongwu, Wu Shen and others presented the 'Record of Sincerity' (Jingcheng Lu). Prior to this, Emperor Taizu said to Wu Shen and others, 'When I read the works of ancient sages and worthies, their teachings and doctrines mainly consist of three points: first, reverence for Heaven; second, loyalty to the sovereign; and third, filial piety to parents. If the sovereign can revere Heaven, the ministers can be loyal to the sovereign, and the children can be filial to their parents, then the way of humanity will be established. However, these words are scattered throughout the scriptures and classics, making it difficult to grasp their essence. You should compile these three matters by category.' At this point, the book was completed, and Wu Shen and others presented the book to the emperor, who bestowed upon it the name 'Record of Sincerity' (Jingcheng Lu).
五月二十一日早朝。僧錄司官于奉天門欽奉聖旨。即今瑜伽顯密法事儀式。及諸真言密咒盡行考較穩當可為一定成規。行於天下諸山寺院。永遠遵守。為孝子順孫慎終追遠之道。人民州里之間祈禳伸請之用。恁僧錄司行文書。與諸山住持並各處僧官知會俱。各差僧赴京。于內府關領法事儀式。回還習學后三年。凡持瑜伽教僧赴京試驗之時。若於今定成規儀式通者。方許為僧。若不省解讀念且生。須容週歲再試。若善於記誦無度牒者。試后就當官給與。如不能者發為民欽此。
諭天界寺善世諸行人。吾聞。釋迦之教務靖。不喧時洗心。而滌慮去五欲之魔。清六根之本。雖不至六通圓覺之果。其報也必在將來。所以修行者磨厲也。行者行也。功者造積也。凡云修行者先置驗不速。又將不期然而然歟。今之修者期驗欲疾。茫然久之心不耐已。慮不隔塵。世之有者念無不在。由是而失道迷宗。愆重嵬山。信之乎邇來。左善世右善世左覺義欲不絕而事生曠致伽藍之有鑑使犯憲章。斯非他人訐告。亦豈朕之不理。然自作為定業。將欲以難去。實艱以解分。是何行哉。皆不務靖。而好喧生事自取者也。行人悟焉。
甲子洪武十七年春。頒行科舉成式三年一大比。自是遂為定製 訪求德行聲名著于州里之人。再驗年貌書判
【現代漢語翻譯】 現代漢語譯本：五月二十一日早朝，僧錄司的官員在奉天門恭敬地接受聖旨。聖旨內容是：現行的瑜伽顯密法事儀式，以及各種真言密咒，都經過仔細考校，確認穩妥，可以作為一套固定的規程，在天下各地的寺院中推行，永遠遵守。這既是孝子賢孫慎終追遠的方式，也是百姓在州里之間祈福消災的途徑。責令僧錄司行文，通知各地的住持和僧官，讓他們派遣僧人到京城，在內府領取法事儀式文字，帶回去學習。三年後，凡是修習瑜伽教的僧人到京城參加考試時，如果能通曉現在確定的規程儀式，才允許做僧人。如果不能理解、解讀、唸誦，允許再給一年時間重新考試。如果擅長記誦，但沒有度牒的，考試通過後，由當官的部門發給度牒。如果不能通過考試，就發回做百姓。欽此。
告誡天界寺的善世等修行人：我聽說，釋迦牟尼的教義在於清靜，不喜喧囂。要時常洗滌內心，去除雜念，擺脫五欲（指色、聲、香、味、觸）的迷惑，清凈六根（指眼、耳、鼻、舌、身、意）的根本。即使不能達到六通圓覺的境界，其善報也一定會在將來顯現。所以，修行之人要磨礪自己，修行就是實踐，功德就是積累。凡是說要修行的人，首先要考慮效果是否迅速，又將如何不期而然地實現呢？現在的修行人，希望效果快速顯現，茫然等待很久就失去耐心，心思不能遠離塵世，世俗的東西無時無刻不在惦念。因此而迷失正道，罪過堆積如山。相信嗎？近來，左善世、右善世、左覺義，慾望無法斷絕，以致於事情曠廢，使得伽藍（寺廟）的鑒使觸犯了**。這並非是他人告發，難道朕會不加理會嗎？然而，這些行為已經成為既定的事實，想要改變很難，想要解釋清楚也很困難。這是什麼修行呢？都是不務清靜，喜歡喧囂生事，自取其辱。修行之人要醒悟啊！
甲子年，洪武十七年春天，頒佈科舉考試的成式，每三年舉行一次大比。從此就成爲了定製。訪求德行和聲名在鄉里都很顯著的人，再次考察他們的年齡相貌和書法判斷能力。
【English Translation】 English version: On the 21st day of the fifth month, early in the morning, officials from the Sangharaja Office respectfully received the imperial decree at Fengtian Gate. The decree stated: The current Yogic Esoteric Buddhist rituals and various mantras have been carefully examined and confirmed to be reliable. They can be used as a fixed set of procedures to be implemented and permanently observed in temples throughout the country. This is both a way for filial sons and virtuous grandsons to carefully commemorate their ancestors and a means for the people to pray for blessings and dispel disasters in their prefectures and villages. The Sangharaja Office is ordered to issue documents to notify the abbots and monastic officials in various places, instructing them to send monks to the capital to receive the texts of the Dharma rituals from the inner court and bring them back for study. Three years later, when monks practicing Yoga Buddhism come to the capital to take the examination, only those who understand the currently established procedures and rituals will be allowed to be monks. If they cannot understand, interpret, or recite them, they will be allowed another year to retake the examination. If they are good at memorization but do not have a ordination certificate (du die), they will be granted one by the relevant official department after passing the examination. Those who fail the examination will be sent back to be commoners. This is the imperial decree.
An edict to the Shanshi (virtuous generation) and other practitioners of Tianjie Temple: I have heard that the teachings of Shakyamuni are about tranquility and dislike noise. One should constantly cleanse the mind, remove distractions, get rid of the delusions of the five desires (referring to form, sound, smell, taste, and touch), and purify the root of the six senses (referring to eye, ear, nose, tongue, body, and mind). Even if one cannot reach the state of six superknowledges and perfect enlightenment, the good rewards will surely manifest in the future. Therefore, practitioners should temper themselves. Practice is action, and merit is accumulation. Those who claim to practice should first consider whether the effects will be quick, and how they will be realized unexpectedly? Today's practitioners hope for quick results, and they lose patience after waiting for a long time. Their minds cannot be separated from the world, and they are constantly thinking about worldly things. Therefore, they lose the right path, and their sins pile up like mountains. Believe it or not? Recently, Zuo Shanshi (Left Virtuous Generation), You Shanshi (Right Virtuous Generation), and Zuo Jueyi (Left Enlightened Meaning) cannot stop their desires, which leads to the neglect of affairs, causing the supervisor of the Sangharama (monastery) to commit **. This is not because others have reported it, and would I ignore it? However, these actions have become established facts, and it is difficult to change them, and it is also difficult to explain them clearly. What kind of practice is this? They are all not focused on tranquility, but like to create noise and cause trouble, bringing shame upon themselves. Practitioners should wake up!
In the year of Jiazi, the spring of the seventeenth year of Hongwu, the established format for the imperial examinations was promulgated, with a major examination held every three years. From then on, it became a fixed system. People with virtue and reputation prominent in their villages were sought out, and their age, appearance, calligraphy, and judgment abilities were re-examined.
進呈 諭天界寺不律僧戒泐覆曰。志所以崇聲名立節義去浮沉。凡丈夫舉此。必欲出類拔萃而異仄陋也。又智用之。而知無不知。以之而覺。覺無不先也。豈有過去茫然而不追者乎。斯二志智在天地間。生而知之者善用。教而知之者善守。若生而不知教而不成。類乎禽獸者也。又何屑屑詢其所以然乎。爾戒泐覆者。所致之地漸佛之場。所修者出世之道。及今之所以甚於處俗。妒忌之惡忿于蚖蛇。褻于覲佛不另禽獸。所以舁而上殿周旋佛前。斯果頂禮乎。當此之際志智全忘。生死無知死生亦無知。前敕住持果如是乎。曾聞。生死也死生也云何。蓋生非死死非生。豁然還有覺乎。今茫然無知。其所以然。且今之罪報也。人神共怒。為集金帛構是非。要虛名不立實效。甚蛺蝶之尋芳遊蜂之捕蕊。若蚍蜉之慕膻腥于車渠馬足之間。不顧網羅輪蹄之厄。爾本清蟬翅霄漢。麗天風飲高露。而乃故低飛而掠殘花啖味。甚於蜂蟻蝶乎。今之罪也。在奏愆匿愆。觀喜怒乘顏色及盜眾僧用。特愚朕以飾己非。斯身亡有日矣。然死雖有日。未施行於法司。
乙丑洪武十八年二月。魏國公徐達卒。年五十四。追封中山王謚武寧。賜葬鐘山之陰。上親為祭文。親制神道碑記享大廟 敕建雞鳴寺造浮圖五級。祠寶公歲遣官祭祀。初西番僧星吉
鑒藏居是山。至是為辟院。命為僧錄司右覺義 三月十八日。本部官于武英殿欽奉聖旨。僧錄司右覺義如錦病故。恁禮部辦素祭去祭祀他。欽此。令祠部備祀。庫支價買祭物去祭祀 詔曰。嗚呼罪盈自己。蠹政害民。朕為民設官。為民造福。必欲除奸。復生奸甚擾害吾民。實朕不才之所致。今詔天下。凡吾良民。憐朕不敏以居君位。書不云乎。天位艱哉。寢食不安以圖民康。仰天俯察求治奸貪愈增。若此人心為之奈何。自詔之後凡擾吾民者大赦不赦 七月詔曰。嗚呼天位艱哉。朕自即位以來十有八年。不遑暇食以撫生民。奈何內外之臣數用弗當。實在予一人以致上天垂戒。災于萬姓水旱相。仍今聞。山東北平雨水愆期。農艱栽種歲苗有虧。詔書到日。今歲秋糧盡行蠲免。有司如命毋擾吾民云云 九月諭曰。農桑衣食之本。然棄本逐末。鮮有救其弊者。先王之世。野無不耕之民。室無不蠶之女。水旱無虞。飢寒不至云云 九月命蜀王閱武于中都。王太祖第十子也。諱椿最有賢德。博通經藝旁及釋典。上所鍾愛呼為蜀秀才。王至中都首辟西堂。以讀書自娛。閱武餘暇。召儒臣李叔荊蘇伯衡及名僧來複輩。與之講道論文。殆無虛日。復建寶訓堂。尊奉祖訓及前代帝王經典。命來複記之。又命來複作正心觀道崇本敬賢四箴。以
自警。
僧來複字見心。豫章人。通儒術工詩文。一時名士皆與之交。與文僧宗泐齊名。上聞召見之。后以賦詩忤上意被刑。有蒲庵集行世。
十一月十八日。本部官于太庖西欽奉聖旨。僧錄司左講經如玘病故。了恁禮部祭祀他欽此。祠部備祭。庫內支價。辦祭物件。完備祭祀 十一月二十一日。本部官于奉天門欽奉聖旨。左講經如玘今日下葬。恁禮部官便去。祭祀欽此。令禮部侍郎章祥致祭。仍御製祭文 御製祭如玘文。嗚呼業海茫茫濟彼岸者鮮矣。爾如玘駕般若舟。舉楞嚴棹建圓覺檣。假華嚴風揚大集帆。昨朝柁寬帆飽倏焉。彼岸噫果操舟之善耶。爾如玘冒風濤而有此耶。今業海爾濟舟楫猶存。孰備善爾舟傲風于業海。如斯濟岸就。不日乘爾某之舟。有此之濟。非獨如是。其拯溺者既多。朕觀營般若之舟。施普度之道。豈徒然哉。今也期當空相絕跡。去來所有庶饈。爾其享焉 附賡玘太璞韻。花逢夜雨曉看妍。實蕊凋時階不喧。試問老禪幽得處。謂言物外有青天。
續原教論 翰林待詔沈士榮撰。上卷七篇曰。原教論觀心解。內教外教辨。執跡儒者。參禪辨。論禪辨。作用是性解。下卷七篇曰。名儒好佛解。自私辨。莊老異同辨。錯說諸經解。較是非得失辨。三教論。諸師人物雄偉論。其序云
【現代漢語翻譯】 現代漢語譯本： 自警。
僧人來複，字見心，是豫章人。他精通儒家學術，擅長詩歌文章，是當時著名的文人，與文僧宗泐齊名。皇上聽說后召見了他。後來因為所作詩歌觸犯了皇上的意思而被判刑。有《蒲庵集》流傳於世。
十一月十八日，本部官員在太庖西恭敬地接受聖旨：僧錄司左講經如玘（僧官名）病故，禮部按照慣例祭祀他。欽此。祠部準備祭品，從庫內支出費用，辦理祭祀物品，完備祭祀。
十一月二十一日，本部官員在奉天門恭敬地接受聖旨：左講經如玘今日下葬，讓禮部官員前去祭祀。欽此。命令禮部侍郎章祥主持祭祀，並御製祭文。
御製祭如玘文：唉，人生的苦海茫茫，能夠到達彼岸的人太少了。你如玘駕駛著般若（智慧）之舟，舉起楞嚴（經名）的船槳，樹起圓覺（覺悟）的桅桿，藉助華嚴（經名）的風，揚起大集（經名）的船帆。昨天船舵寬闊，船帆飽滿，一下子就到達了彼岸。唉！這難道是操舟技術高超嗎？你如玘是冒著風浪才到達這裡的嗎？如今苦海依舊，你渡人的舟船還存在。誰能像你一樣善於駕馭舟船，在苦海中傲然前行？像這樣到達彼岸，不久的將來，我也會乘坐你的船，獲得這樣的解脫。不僅如此，你拯救的溺水之人已經很多。我看到你經營般若之舟，施行普度眾生之道，難道是徒勞的嗎？如今，期望當空寂滅，斷絕一切軌跡，去來之處都準備了豐盛的食物。你好好享用吧。
附：賡和如玘太璞韻的詩：花朵經過夜雨的滋潤，早晨看去更加嬌艷。花蕊凋謝的時候，臺階下也不會喧鬧。試問老禪師幽靜的去處，他說在塵世之外還有一片青天。
續原教論，翰林待詔沈士榮撰寫。上卷七篇，題目是：原教論、觀心解、內教外教辨、執跡儒者、參禪辨、論禪辨、作用是性解。下卷七篇，題目是：名儒好佛解、自私辨、莊老異同辨、錯說諸經解、較是非得失辨、三教論、諸師人物雄偉論。他的序言說：
【English Translation】 English version: Self-Admonishment.
The monk Lai Fu, styled Jianxin, was a native of Yuzhang. He was well-versed in Confucianism and skilled in poetry and prose. He was a famous scholar of his time, and associated with literary monks such as Zongle. The Emperor heard of him and summoned him to court. Later, he was punished for offending the Emperor with his poems. His 'Puan Collection' is still in circulation.
On the 18th day of the eleventh month, officials of this department respectfully received the imperial decree at the Tai Pu Xi: The Left Lecturer of the Sangha Registry, Ruqi (a monastic official title), has passed away due to illness. The Ministry of Rites is to perform the customary sacrifices for him. This is the imperial decree. The Department of Sacrifices is to prepare the offerings, withdraw the expenses from the treasury, prepare the sacrificial items, and complete the sacrifices.
On the 21st day of the eleventh month, officials of this department respectfully received the imperial decree at the Fengtian Gate: The Left Lecturer Ruqi is to be buried today. Let the officials of the Ministry of Rites go and perform the sacrifices. This is the imperial decree. Order the Vice Minister of the Ministry of Rites, Zhang Xiang, to officiate at the sacrifice, and compose an imperial eulogy.
Imperial Eulogy for Ruqi: Alas, the sea of karma is vast, and few are those who can cross to the other shore. You, Ruqi, steered the boat of Prajna (wisdom), raised the oar of the Shurangama (Sutra name), erected the mast of the Yuanjue (Perfect Enlightenment), and, with the wind of the Avatamsaka (Sutra name), unfurled the sail of the Mahasamghata (Sutra name). Yesterday, the rudder was wide and the sail full, and in an instant, you reached the other shore. Alas! Was this due to skillful navigation? Did you, Ruqi, brave the storms to arrive here? Now, the sea of karma remains, and your boat for ferrying others still exists. Who can be as skilled as you in navigating the boat, proudly advancing through the sea of karma? Having reached the shore in this way, in the near future, I too will board your boat and attain such liberation. Moreover, the number of those you have saved from drowning is already great. I see that you have managed the boat of Prajna and practiced the path of universal salvation. How could it be in vain? Now, I hope that emptiness will be realized, all traces will be extinguished, and abundant food will be prepared for your journey. May you enjoy it.
Attached: A poem rhyming with Ruqi's 'Tai Pu': Flowers, after being nourished by the night rain, appear even more beautiful in the morning. When the stamens wither, there is no noise under the steps. I ask the old Chan master about the secluded place, and he says that beyond the world there is a blue sky.
Continuation of the 'On the Origin of the Teaching,' written by Shen Shirong, a Hanlin Academician-in-Waiting. The first volume contains seven chapters, titled: 'On the Origin of the Teaching,' 'Explanation of Contemplating the Mind,' 'Distinguishing Internal and External Teachings,' 'Attached to Traces of Confucian Scholars,' 'Debate on Chan Practice,' 'Debate on Chan Theory,' 'Function is the Explanation of Nature.' The second volume contains seven chapters, titled: 'Explanation of Famous Confucian Scholars Who Like Buddhism,' 'Distinguishing Selfishness,' 'Distinguishing the Similarities and Differences between Zhuangzi and Laozi,' 'Explanation of Misinterpretations of Various Sutras,' 'Comparing Right and Wrong, Gain and Loss,' 'On the Three Teachings,' 'On the Heroic Figures of Various Teachers.' His preface says:
。夫情智相違而後有教。識趣相違而後有辨。故分別是非。所以立教。不辨何以立理哉。昔人慾理之明。乃設雖以為問答。使讀之者瞭然不疑。今儒者疑難於佛。必當辨之。所以立教明理也。昔諸佛出世。諸大菩薩化為外道。各執異說問難於佛。如來乃破其邪執。立如是義。說如是經。則諸教皆由論辨而起也。若唐宋大儒。各執所見疑難於佛。毀訾排斥。或有甚焉。亦或菩薩化身儒門。故爾相違。使有以辨之以彰至理歟。果亦未造佛之閫域。實有所疑歟。自是以來數百年間。以儒名者之。于佛教或為敬信為非議。毀贊不常。是非莫辨。使至道不明。誠可悲矣。士榮自知愚陋。所學不及先儒之萬一。又未得吾佛證入之門。伏念二教之相違久矣。而智者則默然而不為之辨。坐視求學之士。循習舊聞。或生誹謗喪內學之家珍。傷名教之根本。故不自揆度。輒以其所非斥之言。具錄於前。為之辨解於後。著論三篇解五篇辨六篇。通十四原其異同謂之論。釋其疑惑謂之解。明其是非謂之辨。理學君子幸抉擇而去取焉。固不礙於聖賢之學也。時洪武乙丑季夏上弦。建安沈士榮謹序。
御製諭翰林待詔沈士榮曰。古智人有為身而修身。吾不知修者誰也。或曰。身為神而修。或云神為身而修。因是之辨惑之而更惑之。果身修神歟
【現代漢語翻譯】 現代漢語譯本：通常情況下，情感和理智相互衝突之後才會有教化產生，認知和興趣相互違背之後才會有辯論出現。因此，區分是非對錯是建立教義的基礎。如果不辨明，又怎麼能確立真理呢？過去的人爲了使真理更加明晰，才設定了『雖以為』的問答形式，使閱讀的人能夠清楚明白，不再疑惑。現在儒者對佛法產生疑問，必定要加以辨析，這樣才能確立教義，闡明真理。從前諸佛出世時，各大菩薩化身為外道，各自堅持不同的說法，向佛陀提出疑問和挑戰。如來於是破斥他們的邪見，確立這樣的義理，宣說這樣的經典。所以，各種教義都是通過辯論而產生的。如果唐宋時期的大儒，各自堅持自己的見解，對佛法產生疑問，進行詆譭和排斥，甚至有過之而無不及，或許也是菩薩化身到儒門，故意製造對立，以便有人能夠辨明，從而彰顯至高的真理吧？或許他們確實沒有深入佛法的領域，確實有所疑惑吧？自從那時以來幾百年間，以儒家自居的人，對於佛教，有的敬信，有的批評，讚揚和詆譭不定，是非難以分辨，以致於至高的真理不能彰顯，實在可悲啊！我沈士榮自知愚笨淺陋，所學不及先儒的萬分之一，又沒有證入佛法的門徑。我考慮到儒佛兩教的衝突由來已久，而有智慧的人卻沉默不語，不加以辨析，眼看著求學的人們，沿襲舊有的說法，或者產生誹謗，喪失了內學的珍寶，損害了名教的根本。所以我才不自量力，將他們所非議和排斥的言論，全部記錄在前面，然後在後面為之辨解，撰寫了《論》三篇、《解》五篇、《辨》六篇，總共十四篇。探究它們的異同，稱為《論》；解釋它們的疑惑，稱為《解》；闡明它們的是非，稱為《辨》。希望理學的君子們能夠加以決斷和取捨，這並不會妨礙聖賢的學問。時洪武乙丑年季夏上弦，建安沈士榮恭敬地寫下這篇序言。 御製諭翰林待詔沈士榮說：『古代有智慧的人有爲了自身而修身的說法，我不知道修的是什麼。有人說，修的是身體中的神，有人說，修的是神所依附的身體。因為這樣的辨析，反而更加迷惑了。究竟是身體修飾了神呢？』
【English Translation】 English version: Generally, teaching arises after emotions and intellect contradict each other, and debate arises after knowledge and interests diverge. Therefore, distinguishing right from wrong is the foundation for establishing doctrines. If there is no distinction, how can truth be established? In the past, people established the question-and-answer format of 'although it is thought' to make the truth clearer, so that readers could understand clearly and have no doubts. Now, when Confucian scholars have doubts about Buddhism, they must be analyzed and clarified in order to establish doctrines and elucidate the truth. In the past, when Buddhas appeared in the world, great Bodhisattvas transformed into heretics, each adhering to different views, raising questions and challenges to the Buddha. The Tathagata then refuted their heretical views, established such principles, and expounded such sutras. Therefore, all doctrines arise from debate. If great Confucian scholars of the Tang and Song dynasties, each adhering to their own views, had doubts about Buddhism, and engaged in slander and rejection, or even went further, perhaps it was also Bodhisattvas transforming into the Confucian school, deliberately creating opposition, so that someone could distinguish and thus reveal the supreme truth? Perhaps they really did not delve into the realm of Buddhism and really had doubts? Since then, for hundreds of years, those who identified themselves as Confucians have had varying degrees of respect and belief in Buddhism, with praise and criticism being inconsistent, and right and wrong being difficult to distinguish, so that the supreme truth cannot be revealed, which is truly lamentable! I, Shen Shirong, know that I am foolish and shallow, and my learning is less than one ten-thousandth of that of the former Confucians, and I have not yet entered the gate of Buddhist realization. Considering that the conflict between Confucianism and Buddhism has been going on for a long time, and wise people remain silent and do not distinguish, watching students follow old sayings, or generate slander, lose the treasures of inner learning, and damage the foundation of the teachings of morality. Therefore, I do not measure my own strength, and record all the words they criticize and reject in the front, and then explain them in the back, writing three chapters of 'Essays' (Lun), five chapters of 'Explanations' (Jie), and six chapters of 'Distinctions' (Bian), a total of fourteen chapters. Exploring their similarities and differences is called 'Essays'; explaining their doubts is called 'Explanations'; clarifying their right and wrong is called 'Distinctions'. I hope that gentlemen of Neo-Confucianism can make decisions and choices, which will not hinder the learning of sages. Written respectfully by Jian'an Shen Shirong on the eleventh day of the fourth month of the Yichou year of Hongwu. The Imperial Edict to Shen Shirong, a Hanlin Academician-in-Waiting, said: 'Ancient wise men had a saying about cultivating oneself for the sake of oneself. I do not know what is being cultivated. Some say that it is the spirit within the body that is being cultivated, while others say that it is the body in which the spirit resides that is being cultivated. Because of such distinctions, one becomes even more confused. Is it ultimately the body that adorns the spirit?'
。抑神修身歟。吾不知二修之道。但見古人遺蹟。詢及儒釋道三宗。必欲達之以妙己虛靈。嗚呼善哉君子。雖未至三宗之奇。有心若是。豈不謂學之足矣。聃云。居善地心善淵。今之人頑肯匠斯三宗者。豈不全妙己之虛靈者乎。此即智人也。
護持朵耳思烏思藏。詔大矣哉大覺金仙。行矣哉出無量歷阿僧。下兜率生梵宮。異哉雪嶺之修。世人過者乎。天上人間經劫既廣。忍辱愈多。方成佛道。善被人世。法張寰宇。人有從斯道者。天鑒神扶身後同遊于佛境。若違斯道而慢佛者。則天鑒神知羈困地獄。與鬼同處。直候拂石劫盡而方生。其斯憂乎苦乎。一念同佛則百禍煙消化為諸福。今朵耳思烏思藏兩衙地方諸院上師。踵如來之大教。備五印之多經。代為闡揚化㐫頑以從善。啟人心以滌愆。朕謂佛為眾生若是。今多院諸師亦為佛若是。而為暗理王綱與民多福。敢有不尊佛教而慢諸上師者。就本處都指揮司。如律施行毋怠。
丙寅洪武十九年。敕天下寺院有田糧者。設砧基道人。一應差役不許僧應。
六月詔天下。行養老之政。諭曰。尚齒所以教敬。事長所以教順云云 八月初八日。禮部奏據僧性海等。告給護持山門榜文。欽奉聖旨出榜與寺家。張掛禁治諸色人等。毋得輕慢佛教罵詈僧人非禮攪擾。違者
【現代漢語翻譯】 現代漢語譯本：是修養精神還是修養身體呢？我不知道這兩種修養的方法。只是看到古人留下的遺蹟，詢問儒、釋、道三家，他們都一定要達到虛妙空靈的境界。啊，好啊，君子！即使沒有達到三家的奇妙境界，有這樣的心，難道不可以說學得足夠了嗎？老子說：『居處要選擇善於安頓的地方，心境要保持像深淵一樣的寧靜。』現在的人如果能傚法這三家，難道不能完全達到虛妙空靈的境界嗎？這就是有智慧的人啊。 護持朵耳思烏思藏（Dö-rje-srag Wu-si-zang，藏傳佛教地名）。詔書偉大啊，大覺金仙（Mahābodhi-jina，偉大的覺悟者，金色的仙人）！行為偉大啊，經歷了無量阿僧祇劫（asaṃkhya-kalpa，無數個大劫）！下生於兜率天（Tuṣita，佛教欲界天之一），降生於梵宮（Brahma-loka，色界天之一）。奇異啊，雪山的修行！世人有超過他們的嗎？天上人間經歷了漫長的劫數，忍辱越多，才能成就佛道。善行遍佈人世，佛法弘揚于天下。人如果有遵循這個道理的，天神會鑑察扶助，死後一同遊歷于佛的境界。如果違背這個道理而輕慢佛的，那麼天神會鑑察知曉，將其囚禁在地獄，與鬼為伍，直到拂石劫（vastra-ccheda-kalpa，極長的時間單位）結束才能轉生。這多麼令人憂愁，多麼痛苦啊！一念與佛相同，那麼所有的災禍都會像煙霧一樣消散，化為各種福報。現在朵耳思烏思藏兩衙門地方的各個寺院的上師，遵循如來（Tathāgata，佛的稱號之一）的偉大教誨，具備五印（pañca-mudrā，佛教密宗的手印）的眾多經典，代為闡揚佛法，教化兇頑之人改惡從善，開啟人心以洗滌罪過。我認為佛為眾生如此付出，現在眾多寺院的各位上師也像佛一樣付出，為治理國家和人民帶來更多福祉。膽敢有不尊重佛教而輕慢各位上師的，就由本處的都指揮司按照法律施行懲罰，不得怠慢。 丙寅洪武十九年，敕令天下寺院有田地糧食的，設定砧基道人，一切差役不允許僧人應付。 六月，詔令天下推行養老的政策，詔諭說：『尊敬年長的人是爲了教導人們敬老，侍奉年長的人是爲了教導人們順從』等等。八月初八日，禮部奏報根據僧人性海等人，報告請求頒發護持山門的榜文。欽奉聖旨頒佈榜文給寺院，張貼懸掛，禁止各種人等輕慢佛教，謾罵僧人，進行非禮的攪擾。違背者...
【English Translation】 English version: Is it cultivating the spirit or cultivating the body? I do not know the ways of these two cultivations. I only see the relics left by the ancients, and when I inquire about the three schools of Confucianism, Buddhism, and Taoism, they all seek to attain the realm of subtle and ethereal emptiness. Alas, good indeed, gentlemen! Even if you have not reached the miraculous realms of the three schools, having such a mind, can it not be said that you have learned enough? Lao Tzu said: 'In dwelling, choose a good location; in mind, be like the depths of an abyss.' If people today can emulate these three schools, can they not fully attain the realm of subtle and ethereal emptiness? This is what it means to be a wise person. Protect and uphold Dö-rje-srag Wu-si-zang (Tibetan Buddhist place name). The edict is great, the Mahābodhi-jina (Great Awakened Golden Immortal)! The actions are great, having passed through countless asaṃkhya-kalpas (innumerable great eons)! Descending from Tuṣita (one of the heavens in the Buddhist desire realm), being born in the Brahma-loka (one of the heavens in the form realm). How wondrous, the cultivation on the snowy mountains! Are there people in the world who surpass them? Having experienced vast kalpas in the heavens and on earth, the more forbearance, the more one can achieve the Buddha-path. Good deeds spread throughout the world, and the Dharma is propagated throughout the universe. If people follow this path, the gods will observe and assist them, and after death, they will travel together in the realm of the Buddha. If they violate this path and disrespect the Buddha, then the gods will observe and know, imprisoning them in hell, dwelling with ghosts, until the vastra-ccheda-kalpa (extremely long unit of time) ends before they can be reborn. How sorrowful and painful this is! If one thought is the same as the Buddha, then all misfortunes will vanish like smoke, transforming into all kinds of blessings. Now, the abbots of the various monasteries in the Dö-rje-srag Wu-si-zang region follow the great teachings of the Tathāgata (one of the titles of the Buddha), possessing the many scriptures of the pañca-mudrā (five hand gestures in esoteric Buddhism), propagating the Dharma on their behalf, transforming the wicked to do good, and opening people's hearts to cleanse their sins. I believe that the Buddha does so much for sentient beings, and now the various abbots of the many monasteries also do as the Buddha does, bringing more blessings to the governance of the country and the people. Should anyone dare to disrespect Buddhism and slight the various abbots, the local military commission shall enforce the law and punish them accordingly, without negligence. In the nineteenth year of Hongwu, Bingyin, an edict was issued to all monasteries in the empire that possessed land and grain, to establish Daoists at the anvil base, and monks were not allowed to respond to any official duties. In June, an edict was issued to the empire to implement the policy of providing for the elderly, stating: 'Respecting the elderly is to teach respect, and serving the elders is to teach obedience,' and so on. On the eighth day of the eighth month, the Ministry of Rites reported that, according to the monks Xinghai and others, they requested the issuance of a proclamation to protect the mountain gate. By imperial decree, a proclamation was issued to the monasteries, posted and hung up, prohibiting all kinds of people from disrespecting Buddhism, scolding monks, and engaging in improper disturbances. Violators...
本處官司約束欽此。欽遵出給榜文。頒行天下各寺。張掛禁約 八月十六日。本部官于奉天門欽奉聖旨。雲南僧人性海等回還。與他遞運船隻。欽此咨兵部。欽遵施行 諭雲南僧遊方。金仙之教甘心寂寞。成在苦空故。修道者多棲巖屋樹。落魄林泉玩霄壤之明月。吟清風于松下。置身物外。淪世事如太虛。若是者乃修之宣之。爾雲南僧修者不辭萬里之遙。欲覺因緣十二。若止京師而師雲南。又何知。天臺之景兩浙之美。高僧之淵藪。特敕往游。閱諸名山。廓爾方寸。睿爾神靈。異時一歸演華言于金馬。論風景于碧雞。時乃道冠點蒼。神遊八極。快矣哉 十二月御制大誥。三篇成頒示天下。
恕中禪師 諱無慍。字恕中。別號空室。臨海人也。族姓陳。母林氏。依徑山元叟端禪師出家剃度。于昭慶律寺受戒。謁靈巖芝公一元靈公。一一扣問詳切。既歸徑山居擇木寮。后見大白砥公竺元道公。以看狗子無佛話發悟。頌曰。狗子佛性無。春色滿皇都。趙州東院裡。壁上掛胡蘆。又曰。此事如魚飲水冷暖自知。決不在語言文字上也。師性愛靜隱。雖兩住名山。皆甫及三載而退。後日本國主。以水晶數珠峨山石。研為贄請命太祖。祈師往化。師以老病竟辭。弟子居頂迎師住于鄞之翠山。四方之扣謁者無虛日。求偈語者甚眾
【現代漢語翻譯】 現代漢語譯本： 本處官司約束，欽此。欽遵出給榜文，頒行天下各寺，張掛禁約。八月十六日，本部官于奉天門欽奉聖旨：雲南僧人性海（人名）等回還，與他遞運船隻。欽此咨兵部，欽遵施行。諭雲南僧遊方：金仙之教甘心寂寞，成在苦空故。修道者多棲巖屋樹，落魄林泉玩霄壤之明月，吟清風于松下，置身物外，淪世事如太虛。若是者乃修之宣之。爾雲南僧修者不辭萬里之遙，欲覺因緣十二。若止京師而師雲南，又何知天臺（地名）之景、兩浙（地名）之美、高僧之淵藪？特敕往游，閱諸名山，廓爾方寸，睿爾神靈，異時一歸演華言于金馬（地名），論風景于碧雞（地名），時乃道冠點蒼（地名），神遊八極，快矣哉！十二月御制大誥三篇成，頒示天下。
恕中禪師（人名）：諱無慍，字恕中，別號空室，臨海（地名）人也。族姓陳，母林氏，依徑山元叟端禪師（人名）出家剃度，于昭慶律寺（地名）受戒，謁靈巖芝公（人名）、一元靈公（人名），一一扣問詳切。既歸徑山（地名）居擇木寮。后見大白砥公竺元道公（人名），以看狗子無佛話發悟。頌曰：『狗子佛性無，春色滿皇都。趙州（地名）東院裡，壁上掛胡蘆。』又曰：『此事如魚飲水冷暖自知，決不在語言文字上也。』師靜隱，雖兩住名山，皆甫及三載而退。後日本國主，以水晶數珠、峨山石研為贄太祖，祈師往化。師以老病竟辭。弟子居頂迎師住于鄞（地名）之翠山（地名），四方之扣謁者無虛日，求偈語者甚眾。 English version: This is hereby officially decreed. Respectfully issue the proclamation to be promulgated in all temples throughout the land, posting the prohibitions. On the sixteenth day of the eighth month, officials of this department, at Fengtian Gate, respectfully received the imperial decree: The Yunnan monk Xinghai (name) and others are to return, and provide them with transportation ships. This is hereby communicated to the Ministry of War for respectful implementation. An edict to the Yunnan monks traveling: The teachings of the Golden Immortal willingly embrace solitude, achieving enlightenment through hardship and emptiness. Those who cultivate the Way often dwell in rocky caves and trees, unburdened in forests and springs, enjoying the bright moon in the heavens and earth, reciting the clear breeze beneath the pines, placing themselves beyond worldly affairs, regarding worldly matters as emptiness. Such is the way to cultivate and propagate. You Yunnan monks, cultivating ones, do not hesitate to travel tens of thousands of miles, desiring to awaken to the twelve links of dependent origination. If you only stay in the capital and learn from Yunnan, how would you know the scenery of Tiantai (place name), the beauty of Liangzhe (place name), and the gathering place of eminent monks? A special decree is issued for you to travel, visit famous mountains, broaden your minds, and enlighten your spirits. In the future, upon your return, expound the Chinese language at Jinma (place name), and discuss the scenery at Biji (place name). At that time, your Dao will crown Diancang (place name), and your spirit will travel to the eight extremes. How delightful! In the twelfth month, the Imperial Grand Pronouncement, consisting of three chapters, is completed and promulgated throughout the land.
Zen Master Shuzhong (name): His given name was Wu Yun, his courtesy name was Shuzhong, his alias was Kongshi, and he was a native of Linhai (place name). His family name was Chen, and his mother's name was Lin. He became a monk under Zen Master Yuansou Duan of Jingshan (place name), receiving ordination at Zhaoqing Law Temple (place name). He visited Zhigong of Lingyan (name) and Yiyuan Linggong (name), inquiring in detail about everything. After returning to Jingshan (place name), he resided in Zhaimu Hermitage. Later, he met Dabaidigong Zhu Yuandao (name) and attained enlightenment through contemplating the 'dog has no Buddha-nature' saying. He composed a verse saying: 'The dog has no Buddha-nature, spring colors fill the imperial capital. In the eastern courtyard of Zhaozhou (place name), a gourd hangs on the wall.' He also said: 'This matter is like a fish drinking water, knowing whether it is cold or warm for itself, and it is definitely not in language and words.' The master quietly lived in seclusion, although he resided in famous mountains twice, he retreated after only three years each time. Later, the lord of Japan, using crystal rosaries and Eshan stones ground into gifts, requested Emperor Taizu to pray for the master to go and transform the people. The master declined due to old age and illness. His disciple Ju Ding welcomed the master to reside at Cuishan (place name) in Yin (place name), and those who came to pay respects were countless every day, and many sought verses from him.
【English Translation】 English version: This is hereby officially decreed. Respectfully issue the proclamation to be promulgated in all temples throughout the land, posting the prohibitions. On the sixteenth day of the eighth month, officials of this department, at Fengtian Gate, respectfully received the imperial decree: The Yunnan monk Xinghai (name) and others are to return, and provide them with transportation ships. This is hereby communicated to the Ministry of War for respectful implementation. An edict to the Yunnan monks traveling: The teachings of the Golden Immortal willingly embrace solitude, achieving enlightenment through hardship and emptiness. Those who cultivate the Way often dwell in rocky caves and trees, unburdened in forests and springs, enjoying the bright moon in the heavens and earth, reciting the clear breeze beneath the pines, placing themselves beyond worldly affairs, regarding worldly matters as emptiness. Such is the way to cultivate and propagate. You Yunnan monks, cultivating ones, do not hesitate to travel tens of thousands of miles, desiring to awaken to the twelve links of dependent origination. If you only stay in the capital and learn from Yunnan, how would you know the scenery of Tiantai (place name), the beauty of Liangzhe (place name), and the gathering place of eminent monks? A special decree is issued for you to travel, visit famous mountains, broaden your minds, and enlighten your spirits. In the future, upon your return, expound the Chinese language at Jinma (place name), and discuss the scenery at Biji (place name). At that time, your Dao will crown Diancang (place name), and your spirit will travel to the eight extremes. How delightful! In the twelfth month, the Imperial Grand Pronouncement, consisting of three chapters, is completed and promulgated throughout the land.
Zen Master Shuzhong (name): His given name was Wu Yun, his courtesy name was Shuzhong, his alias was Kongshi, and he was a native of Linhai (place name). His family name was Chen, and his mother's name was Lin. He became a monk under Zen Master Yuansou Duan of Jingshan (place name), receiving ordination at Zhaoqing Law Temple (place name). He visited Zhigong of Lingyan (name) and Yiyuan Linggong (name), inquiring in detail about everything. After returning to Jingshan (place name), he resided in Zhaimu Hermitage. Later, he met Dabaidigong Zhu Yuandao (name) and attained enlightenment through contemplating the 'dog has no Buddha-nature' saying. He composed a verse saying: 'The dog has no Buddha-nature, spring colors fill the imperial capital. In the eastern courtyard of Zhaozhou (place name), a gourd hangs on the wall.' He also said: 'This matter is like a fish drinking water, knowing whether it is cold or warm for itself, and it is definitely not in language and words.' The master quietly lived in seclusion, although he resided in famous mountains twice, he retreated after only three years each time. Later, the lord of Japan, using crystal rosaries and Eshan stones ground into gifts, requested Emperor Taizu to pray for the master to go and transform the people. The master declined due to old age and illness. His disciple Ju Ding welcomed the master to reside at Cuishan (place name) in Yin (place name), and those who came to pay respects were countless every day, and many sought verses from him.
。是年七月十日。書偈曰。七十八年無法可說。末後一句露柱饒舌咄。端坐而逝。至十二月望日。葬于唐嶴之原。有二會語錄。拈雪竇拈古。續大慧竹山頌。古山庵雜錄。凈土詩偈頌等若干卷。行世。
幻隱禪師 諱慧明。號幻隱。字性原。父項。母陳氏。七歲發疽。忽失所在。求得之則曰。四童子舁我至此。識者知。為天神所祐。后謁竺元道公于仙居紫萚山。又謁徑山元叟端公端問。東嶺來西嶺來。師指草鞋曰。此是三文錢買得。端曰。未在更道。師曰。某甲只如此。和尚作么生。端曰。念汝遠來放汝三十棒。師乃悟其旨。久之遂罄底蘊曰。才涉思惟皆為剩法。是年示寂。壽六十九。臘五十八。
木庵禪師(聰) 覺初禪師 無逸禪師
丁卯洪武二十年。御製尚書洪範成。命贊善劉三吾序其後 浙江佈政及蘇州等府。編匯田土方圓四至魚鱗圖冊成 二月上躬耕籍田。遣官享先農。禮成宴群臣于壇所。諭之曰。耕籍古禮也。一以供粢盛。一以勸農務本也 四月十一日禮部尚書崔等。復奉聖旨。將戒牒頒行天下。重出曉諭。諭善世禪師板的達曰。禪師自西而東。朝夕慕道。務在濟人利物。朕觀禪師之立志也。努力甚堅。其歲月之行也甚深。故得諸方施供。善者頂禮。惡者歡心。前者東達滄海。而
【現代漢語翻譯】 現代漢語譯本：這年七月十日，他寫下偈語說：『七十八年，無法可說，末後一句，露柱饒舌，咄！』說完便端坐而逝。到了十二月十五日，安葬在唐嶴這個地方。他有《二會語錄》、《拈雪竇拈古》、《續大慧竹山頌》、《古山庵雜錄》、《凈土詩偈頌》等若干卷流傳於世。
幻隱禪師，法名慧明，號幻隱，字性原。父親姓項，母親姓陳。七歲時生了惡瘡，忽然不見了蹤影。找到他后，他說：『四個童子抬我到這裡。』有見識的人知道，這是天神在保佑他。後來他去仙居紫萚山拜見竺元道公，又去徑山拜見元叟端公端問。端公問：『從東嶺來？還是從西嶺來？』禪師指著草鞋說：『這是用三文錢買來的。』端公說：『還沒說到點子上，再說一句。』禪師說：『我只能說這麼多了，和尚您怎麼說？』端公說：『念你遠道而來，放你三十棒。』禪師這才領悟了他的旨意。過了很久，他徹底領悟了佛法，說：『凡是涉及思慮的，都是多餘的。』這年圓寂，享年六十九歲，僧臘五十八年。
木庵禪師（聰），覺初禪師，無逸禪師
丁卯洪武二十年，皇帝親自撰寫了《尚書洪範》，命令贊善劉三吾為它作序。浙江布政司以及蘇州等府，編纂彙集了田土的方圓四至魚鱗圖冊。二月，皇上親自在籍田耕作，派遣官員祭祀先農，禮成后在祭壇宴請群臣，告誡他們說：『耕籍是古代的禮儀，一是用來供給祭祀的穀物，一是用來勸勉百姓重視農業。』四月十一日，禮部尚書崔等，再次奉聖旨，將戒牒頒行天下，重新曉諭。告諭善世禪師板的達說：『禪師從西而來，朝夕嚮慕佛道，務必濟世利人。朕看禪師的立志，非常堅定，其歲月的修行也非常精深，所以能得到各方的施捨供養，善良的人頂禮膜拜，惡人也心生歡喜。』
【English Translation】 English version: On the tenth day of the seventh month of this year, he wrote a verse saying, 'For seventy-eight years, there is nothing to say. The last line is the chattering of the stone pillar, tut!' After saying this, he passed away in a seated posture. On the fifteenth day of the twelfth month, he was buried in the area of Tang'ao. He has several volumes that have been passed down, including 'Er Hui Yulu (Two Assemblies' Sayings)', 'Nian Xuedou Nian Gu (Commenting on Xuedou's Ancient Cases)', 'Xu Dahui Zhushan Song (Continuing Dahui Zhushan's Eulogies)', 'Gushan An Zalu (Miscellaneous Records of Gushan Hermitage)', and 'Jingtu Shi Ji Song (Pure Land Poems and Verses)'.
Chan Master Huanyin (Illusionary Seclusion), whose dharma name was Huiming (Wisdom Bright), also known as Huanyin, with the style name Xingyuan (Nature Original). His father's surname was Xiang, and his mother's surname was Chen. At the age of seven, he developed a carbuncle and suddenly disappeared. When he was found, he said, 'Four boys carried me here.' Those with knowledge knew that he was being protected by heavenly beings. Later, he went to Zixie Mountain in Xianju to visit Zhu Yuandao Gong (Duke Zhu Yuandao), and also visited Yuansou Duangong Duanwen (Venerable Elder Duan Gong Duanwen) at Jingshan. Duangong asked, 'Did you come from the East Ridge or the West Ridge?' The Chan Master pointed to his straw sandals and said, 'These were bought for three coins.' Duangong said, 'That's not the point, say something more.' The Chan Master said, 'I can only say this much, what does the monk say?' Duangong said, 'Considering you came from afar, I'll give you thirty blows.' Only then did the Chan Master understand his meaning. After a long time, he completely exhausted his understanding of the Dharma, saying, 'Anything involving thought is superfluous.' He passed away this year at the age of sixty-nine, with fifty-eight years as a monk.
Chan Master Mu'an (Wooden Hut) (Cong), Chan Master Juechu (Awakening Beginning), Chan Master Wuyi (No Leisure)
In the year Dingmao, the twentieth year of Hongwu, the Emperor personally wrote the 'Shangshu Hongfan (Book of Documents, Grand Norm)', and ordered Zanshan Liu Sanwu to write a preface for it. The Zhejiang Provincial Administration Commissioner and the prefectures of Suzhou, etc., compiled and assembled the fish-scale registers of the square and boundaries of the fields. In the second month, the Emperor personally plowed the Jitian (Imperial Farm), and sent officials to offer sacrifices to the First Farmer. After the ceremony, he hosted a banquet for the ministers at the altar, and admonished them, saying, 'Plowing the Jitian is an ancient ritual, one is to provide grains for sacrifices, and the other is to encourage the people to value agriculture.' On the eleventh day of the fourth month, Minister of Rites Cui, etc., again received the imperial decree to issue the ordination certificates to the world, reiterating the announcement. He told Chan Master Shanshi Ban'dida, 'The Chan Master came from the West, longing for the Buddhist path day and night, and is committed to helping the world and benefiting people. I see that the Chan Master's aspiration is very firm, and his practice over the years is very profound, so he can receive offerings from all sides, the good prostrate and worship, and even the wicked are delighted.'
禮補陀。旋錫錢塘而暫禪天目。西遊廬岳。中國之名山。遂禪師之意已達。復來京師。駐錫鐘山之陽。日禪巖穴。禪師之所以玄中。仰觀俯察。志在神遊八極。惟神天昭鑒。
戊辰洪武二十一年。遷僧錄司于天禧寺。試經度僧給與度牒 三月十四日。僧錄司左善世弘道等。于中右門欽奉聖旨恁。僧錄司行文書各處僧司去。但有討度牒的僧。二十已上的。發去烏蠻曲靖等處。每三十里造一座庵。自耕自食。就化他一境的人欽此 四月二十六日。僧錄司左善世弘道等。于奉天門欽奉聖旨。靈谷天界能仁雞鳴等寺。系京剎大寺。今後缺大住持。務要叢林中選舉有德行僧人。考試各通本教。方許著他住持。毋得濫舉欽此 五月乙酉。五色云見。劉三吾進曰。雲物之祥。徴于治世。舜之時興于詩歌。此實聖德所致。上曰。古人有言。天降災祥。在德誠使吾德靡悔。災亦可弭。茍爽其德。雖祥無應國家之慶。不專於此也 以庶吉士解縉。為監察御史。縉吉水人。天性英悟。七歲能賦詩。日記數千言。十八鄉試第一。連登進士。草封事凡萬言以進。未幾遣歸。
己巳洪武二十二年春。上以天下無事。憫諸將老。欲保全之。詔從公侯各還其鄉。各陛辭賜賚有差 七月初三日。本部官于華蓋殿欽奉聖旨。雞鳴寺老僧官。陜西
【現代漢語翻譯】 現代漢語譯本：禮拜補陀洛迦山（Potalaka）。在錢塘（Qiantang）短暫地駐錫，又在天目山（Tianmu Mountain）禪修。西遊廬山（Mount Lu）。中國的名山大川，禪師的心意已經到達。又來到京師，駐錫鐘山（Zhongshan Mountain）南面。每日在巖穴中禪修。禪師之所以深奧玄妙，在於仰觀俯察，志向在於神遊四方。唯有神天昭鑒。
戊辰洪武二十一年，將僧錄司遷到天禧寺。通過考試選拔僧人，授予度牒。三月十四日，僧錄司左善世弘道等人，在中右門恭敬地接受聖旨：『僧錄司行文書到各處僧司。凡是有求取度牒的僧人，二十歲以上的，發往烏蠻（Wuman）、曲靖（Qujing）等地。每三十里建造一座庵，自耕自食，就地教化當地百姓。』欽此。
四月二十六日，僧錄司左善世弘道等人，在奉天門恭敬地接受聖旨：『靈谷寺（Linggu Temple）、天界寺（Tianjie Temple）、能仁寺（Nengren Temple）、雞鳴寺（Jiming Temple）等寺，是京城的大寺。今後如果缺少大住持，務必從叢林中選拔有德行的僧人，考試合格，精通本教，才允許他擔任住持，不得濫用。』欽此。
五月乙酉日，出現五色祥雲。劉三吾進言說：『雲彩的祥瑞，是治理盛世的徵兆。舜帝時代興盛于詩歌，這實在是聖德所致。』皇上說：『古人有話說，天降災祥，在於德行。如果我的德行沒有過失，災禍也可以消除。如果敗壞德行，即使有祥瑞也沒有用。國家的大慶，不全在於這些。』
任命庶吉士解縉為監察御史。解縉是吉水人，天性聰穎，七歲能作詩，每天能記住幾千字。十八歲鄉試第一，接連考中進士。草擬奏章凡萬言進獻，不久被遣送回家。
己巳洪武二十二年春，皇上認為天下太平無事，憐憫各位將領年老，想要保全他們。下詔讓各位從公侯開始，各自返回家鄉。各自進宮辭別，賞賜各有不同。
七月初三日，本部官員在華蓋殿恭敬地接受聖旨：『雞鳴寺的老僧官，陜西…』
【English Translation】 English version: Paying homage to Potalaka. Briefly sojourned in Qiantang, then meditated at Tianmu Mountain. Traveled west to Mount Lu. The famous mountains of China, the Zen master's intention has been achieved. Returned to the capital, residing south of Zhongshan Mountain. Meditating daily in caves. The Zen master's profundity lies in observing above and below, with aspirations to travel spiritually to the eight extremes. Only the divine heavens bear witness.
In the year of Wuchen, the 21st year of Hongwu, the Sangha Registry was moved to Tianxi Temple. Monks were examined and granted ordination certificates. On the 14th day of the third month, Hongdao, the Left Good World of the Sangha Registry, and others, respectfully received the imperial decree at the Central Right Gate: 'The Sangha Registry shall issue documents to the Sangha offices in various places. Any monks seeking ordination certificates, those over twenty years of age, shall be sent to Wuman, Qujing, and other places. Every thirty li, build a monastery, cultivate and eat on their own, and convert the people of that region.' This is the imperial decree.
On the 26th day of the fourth month, Hongdao, the Left Good World of the Sangha Registry, and others, respectfully received the imperial decree at Fengtian Gate: 'Linggu Temple, Tianjie Temple, Nengren Temple, Jiming Temple, and other temples are major temples in the capital. In the future, if there is a vacancy for a chief abbot, it is imperative to select virtuous monks from the monastic community, examine them, and ensure they are proficient in their respective teachings before allowing them to serve as abbot. Do not make indiscriminate appointments.' This is the imperial decree.
On the day of Yiyou in the fifth month, five-colored auspicious clouds appeared. Liu Sanwu advised: 'The auspiciousness of the clouds is a sign of a prosperous reign. The era of Emperor Shun flourished with poetry and songs, which is truly due to the sage's virtue.' The Emperor said: 'The ancients said, Heaven sends down calamities and blessings based on virtue. If my virtue is without fault, calamities can also be averted. If virtue is corrupted, even auspicious signs are useless. The great celebration of the nation does not depend solely on these.'
The Shujishi (a type of scholar-official) Xie Jin was appointed as a Supervising Censor. Xie Jin was from Jishui, naturally intelligent, able to compose poetry at the age of seven, and able to memorize several thousand words a day. At the age of eighteen, he ranked first in the provincial examination and successively passed the imperial examinations. He drafted memorials totaling ten thousand words for submission, but was soon sent home.
In the spring of the year of Jisi, the 22nd year of Hongwu, the Emperor, believing that the empire was at peace, felt compassion for the aging generals and wished to preserve them. He issued an edict ordering the dukes and marquises to return to their respective hometowns. They each entered the palace to bid farewell, and were given rewards according to their rank.
On the 3rd day of the seventh month, the officials of the Ministry respectfully received the imperial decree at Huagai Hall: 'The old monastic official of Jiming Temple, Shaanxi...'
帶來的番僧漢僧。教二部做與綿布僧衣。欽此移咨二部。造辦僧衣三十六名。每名綿布僧衣一套。每套三件。共一百八件。進赴內府給去訖 八月增設僧司。舉選通佛法的僧發來考試。除授他去欽此 八月十七日僧錄司左善世弘道。于奉天門欽奉 聖旨。天界寺只作善世。為額欽此 授善世禪師詔曰。佛教肇興西土。流傳遍被華夷。善世㐫頑。佐王綱而理道。今古崇瞻由慈心而愿重。是故出三界而脫沉淪。永彰而不滅。爾勞心願重。特加善世禪師。以神善道統。制天下諸山。繩頑御惡。於戲佐王綱而理善道。願力宏深。體斯之行。無往不復。戒哉戒哉。
天淵禪師 季芳禪師
萬峰禪師 諱時蔚。號萬峰。永嘉人。金姓。母夢白氣亙天。生時有光滿室。襁褓見僧輒微笑合掌。七歲依演慶寺升公出家。十六剃度。十九受具。謁虎跑止巖請益。復至天臺訪無見睹公。后歸止巖處抉擇。為堂中第一座。后巖以法衣拂子頂相併偈付之。三筑精藍題曰聖恩。三十年道風遐布。師示得法人偈曰。慈悲無念花開果熟。因地分明慧寶致囑。清徹源源一派流。千古萬古來相續。又語曰。如今末法將沈。須向水邊林下钁頭邊。接引一個半個。闡揚吾道報佛恩德。不可扳緣高貴。輕蔑下流。逐妄追名迷真惑道。切宜仔細。遂跏
趺說偈曰。七十九年。一味杜田。懸崖撒手。杲日當天。言畢而絕。
庚午洪武二十三年。詔求仙人張三豐。了不可覓。召其弟子丘玄清至。與語悅之。授官與室。爵不受。
辛未洪武二十四年。定生員巾服之制。襕衫用藍色。絹布為之。寬袖皂線絳。軟巾垂帶。由是士子衣冠。綽有古風焉。
申明佛教榜冊 六月初一日欽奉聖旨。佛教之始。自東漢明帝夜。有金人入夢。是后法自西來。明帝敕臣民愿崇敬者許。於是臣民從者眾。所在建立佛剎。當時好事者。在法入之初。有去鬚髮而舍俗出家者。有父母以兒童子出家者。其所修也。本苦空寂寞。去諸相欲。必欲精一己之英靈。當是時佛教大彰。群修者雖不能盡為圓覺。實在修行次第之間。豈有與俗混淆與常人無異者。今天下僧寺。以上古剎列聖相繼而較者。佛之教。本中國之異教也。設使堯舜禹湯之時。遇斯闡演。未審興止何如哉。今佛法自漢入中國。歷歷數者一千三百三十年。非一姓為君而有者也。所以不磨滅者為何。以其務生不殺也。其本面家風端在苦空寂寞。今天下之僧多與俗混淆。尤不如俗者甚多。是等其教而敗其行。理當清其事而成其宗。令一出禪者禪。講者講。瑜伽者瑜伽。各承宗派。集眾為寺。有妻室愿還俗者聽。愿棄離者聽。僧
【現代漢語翻譯】 現代漢語譯本：
趺（音fū）說完偈語后說：『七十九年，一味地耕田。懸崖撒手，杲日當空。』說完就去世了。
洪武二十三年庚午年，皇帝下詔尋找仙人張三豐（道教人物），始終沒有找到。於是召見了他的弟子丘玄清（道教人物）到京城，與他交談后非常高興，授予他官職和住所。但丘玄清沒有接受。
洪武二十四年辛未年，朝廷確定了生員（秀才）的巾服制度。襕衫（古代士人常服）用藍色絹布製作，寬袖，用皂色絲線做絳帶，戴軟巾，垂帶。從此，讀書人的衣冠，就很有古風了。
申明佛教榜冊：六月初一日，奉皇帝的聖旨。佛教的開始，是東漢明帝夜晚夢見金人。之後佛法從西方傳入。明帝命令臣民，願意崇敬的人可以信奉。於是臣民跟隨的人很多，到處建立佛寺。當時喜歡佛法的人，在佛法傳入之初，有剃去鬚髮而捨棄世俗出家的人，有父母讓年幼的子女出家的人。他們所修行的，本是苦空寂寞，去除各種表象和慾望，務必精純自己的英靈。當時佛教非常興盛，修行的人雖然不能全部達到圓滿覺悟，但確實在修行的次第之中。哪裡有與世俗混淆，與普通人沒有區別的呢？現在天下的僧寺，以上古的寺廟，歷代聖人相繼傳承的寺廟來比較，佛教，本來就是中國的異教。假設在堯舜禹湯的時代，遇到這樣的闡述和演說，不知道會興盛還是會停止呢？現在佛法自從漢朝傳入中國，歷歷可數已經一千三百三十年。不是一個姓氏的君王所擁有的。所以沒有磨滅的原因是什麼呢？因為它致力於愛護生命，不殺生。它的本來面目和家風，端在於苦空寂寞。現在天下的僧人，大多與世俗混淆，甚至比不上世俗的人的有很多。這些人敗壞了佛教的教義和行為，理應清理他們的事務，成就佛教的宗旨。讓修禪的人修禪，講經的人講經，修瑜伽的人修瑜伽，各自繼承宗派。聚集眾人建立寺廟。有妻子兒女的，願意還俗的聽憑他們，願意離開的也聽憑他們。僧人
【English Translation】 English version:
Fu (name of a person) spoke a verse, saying: 'Seventy-nine years, single-mindedly tilling the field. Letting go at the edge of a cliff, the bright sun is in the sky.' After speaking, he passed away.
In the year Gengwu, the twenty-third year of Hongwu (1390), the emperor issued an edict to search for the immortal Zhang Sanfeng (a Taoist figure), but he could not be found. So he summoned his disciple Qiu Xuanqing (a Taoist figure) to the capital, and was pleased after talking with him, offering him an official position and residence. But Qiu Xuanqing did not accept.
In the year Xinwei, the twenty-fourth year of Hongwu (1391), the court established the system of headwear and clothing for students (scholars). The Lanshan (a common garment for ancient scholars) was made of blue silk, with wide sleeves and a black silk cord as a sash, and a soft scarf with hanging ribbons. From then on, the attire of scholars had a strong ancient style.
A proclamation clarifying Buddhist regulations: On the first day of the sixth month, by imperial decree. The beginning of Buddhism was when Emperor Ming of the Eastern Han Dynasty dreamed of a golden man at night. After that, the Dharma came from the West. Emperor Ming ordered that those subjects who wished to revere it could do so. As a result, many subjects followed, and Buddhist temples were built everywhere. At that time, those who were fond of Buddhism, at the beginning of the Dharma's entry, shaved their beards and hair and renounced the world to become monks, and some parents had their young children become monks. What they cultivated was originally suffering, emptiness, and solitude, removing all appearances and desires, and striving to purify their own spiritual essence. At that time, Buddhism was very prosperous, and although not all practitioners could achieve perfect enlightenment, they were indeed in the process of cultivation. How could there be mixing with the secular world, being no different from ordinary people? Now the monasteries in the world, compared to the ancient temples and those inherited by successive sages, Buddhism is originally a foreign religion to China. If in the times of Yao, Shun, Yu, and Tang, such explanations and discourses were encountered, it is not known whether it would flourish or cease? Now that Buddhism has entered China since the Han Dynasty, it has been 1330 years. It is not owned by a single surname of the ruler. So what is the reason why it has not been extinguished? Because it is committed to cherishing life and not killing. Its original face and family style lie in suffering, emptiness, and solitude. Now most of the monks in the world are mixed with the secular world, and many are even inferior to the secular people. These people have corrupted the teachings and practices of Buddhism, and it is reasonable to purify their affairs and achieve the purpose of Buddhism. Let those who practice Chan practice Chan, those who lecture on scriptures lecture on scriptures, and those who practice Yoga practice Yoga, each inheriting their own sect. Gather people to build temples. Those who have wives and children, let them return to secular life if they wish, and let them leave if they wish. Monks
錄司一如朕命。行下諸山。振揚佛法。以善世仍條於後。
一自經兵之後。僧無統紀。若府若州。合令僧綱司。僧正司。驗倚郭縣分。僧會司驗本縣僧人。雜處民間者見其實數。于見有佛到處。會眾以成叢林。清規以安禪。其禪者務遵本宗公案。觀心目形以證善果。講者務遵釋迦四十九秋妙音之演。以導愚昧。若瑜伽者。亦于見佛剎處。率眾熟演顯密之教。應供是方足孝子順孫報祖父母劬勞之恩。以世俗之說。斯教可以訓世。以天下之說。其佛之教陰翊王度也。
一令下之後。敢有不入叢林。仍前私有眷屬。潛住民間。被人告發到官。或官府拿住。必梟首以示眾。容隱窩藏者流三千里。
一顯密之教軌範科儀。務遵洪武十六年頒降格式內。其所演唱者。除內外部真言。難以字譯。仍依西域之語。其中最密者。惟是所以曰密。其餘番譯經及道場內。接續詞情懇切交章。天人鬼神咸可聞知者。此其所以曰顯。于茲科儀之禮。明則可以達人。幽則可以達鬼。不比未編之先。俗僧愚士。妄為百端訛舛規矩。貽笑智人。鬼神不達。此令一出。務謹遵毋增減。為詞訛舛紊亂。敢有違者。罪及首僧及習者。
一令出之後。有能忍辱不居市廛。不混時俗。深入崇山刀耕火種。侶影伴燈。甘苦空寂寞于林泉之下
【現代漢語翻譯】 現代漢語譯本： 錄司，依照朕的命令，下令到各山，宣揚佛法，以匡正世風，具體條例如下： 一、自從經歷戰亂之後，僧人沒有統一的管理。無論是府還是州，都要命令僧綱司、僧正司覈實依附城郭的縣的僧人，僧會司覈實本縣的僧人。對於那些雜居在民間的僧人，要查明實際人數，在現有的佛寺之處，集合僧眾形成叢林，制定清規來安定禪修。那些禪修的人，務必遵循本宗的公案，觀照心性，明晰形相，以證得善果。講經的人，務必遵循釋迦牟尼四十九年所說的微妙之音，來引導愚昧之人。如果是修習瑜伽的人，也要在現有的佛寺之處，帶領大眾熟練地演習顯教和密教的教義。接受供養是爲了報答孝子順孫報答祖父母養育之恩。用世俗的觀點來說，這種教義可以訓導世人；用天下的觀點來說，佛教的教義可以暗中輔助王道。 二、命令下達之後，如果有人膽敢不進入叢林，仍然像以前那樣私自擁有家眷，偷偷地住在民間，被人告發到官府，或者被官府抓獲，一定要梟首示眾。容留、隱瞞、窩藏他們的人，流放三千里。 三、顯教和密教的規範、科儀，務必遵循洪武十六年頒佈的格式。其中所演唱的內容，除了內部和外部的真言難以用文字翻譯，仍然依照西域的語言。其中最為秘密的，正是它之所以被稱為『密』的原因。其餘的翻譯經文以及道場內的，接續詞語，情意懇切，交相輝映，天人鬼神都能夠聽聞知曉的，這就是它之所以被稱為『顯』的原因。依照這些科儀的禮節，顯明的一面可以通達人，幽深的一面可以通達鬼神。這和沒有編訂之前，那些庸俗的僧人和愚昧的士人，胡亂地做出各種各樣的錯誤，擾亂規矩，被有智慧的人嘲笑，鬼神也無法理解的情況不同。這個命令一旦頒佈，務必謹慎地遵守，不要增加或減少，不要使詞語出現錯誤或混亂。如果有人違背，罪責將加於首座僧人和學習者。 四、命令頒佈之後，如果有人能夠忍受寂寞，不居住在市場，不混同於世俗，深入到崇山峻嶺之中，以刀耕火種為生，與自己的身影和燈光為伴，甘於在山林之下忍受困苦、空虛和寂寞。
【English Translation】 English version: Let the Records Office act according to My decree. Issue orders to all the mountains, promoting the Buddha-dharma (Buddhist teachings), to improve the world. The following are the detailed regulations: 1. Since the wars, there has been no unified management of the Sangha (Buddhist monastic order). Whether it be a prefecture or a state, the Sangha Registration Office (Senggangsi), and the Sangha Chief Office (Sengzhengsi) must verify the monks in the counties attached to the city walls, and the Sangha Assembly Office (Senghuisi) must verify the monks in their respective counties. For those monks who live among the common people, their actual numbers must be ascertained. At existing Buddhist temples, gather the monks to form Sangharama (monasteries), and establish precepts to ensure peaceful meditation. Those who practice Chan (Zen) must follow the Koans (Gongan) of their respective schools, contemplate the mind, and clarify the forms to attain good results. Those who lecture on the sutras must follow the wonderful teachings of Shakyamuni (Shijia) during his forty-nine years of teaching, to guide the ignorant. Those who practice Yoga (Yujia) must also, at existing Buddhist temples, lead the masses in practicing the exoteric and esoteric teachings. Accepting offerings is to repay the kindness of filial sons and obedient grandsons to their ancestors and grandparents. In secular terms, this teaching can instruct the world; in universal terms, the Buddha's teaching can secretly assist the royal way. 2. After the order is issued, if anyone dares not to enter the Sangharama, and still privately has family members, secretly living among the people, and is reported to the authorities, or is caught by the government, they must be beheaded and displayed to the public. Those who harbor, conceal, or hide them will be exiled three thousand li (Chinese mile). 3. The norms and rituals of the exoteric and esoteric teachings must follow the format promulgated in the sixteenth year of Hongwu (reign title). Among the contents that are chanted, except for the inner and outer Mantras (Zhenyan), which are difficult to translate literally, they should still follow the language of the Western Regions (Xiyu). The most secret of these is precisely why it is called 'secret'. The rest of the translated scriptures and the continuous words in the Dharma assembly, with sincere and heartfelt intentions, and mutual reflection, can be heard and known by gods, humans, and spirits. This is why it is called 'exoteric'. According to these ritual ceremonies, the explicit aspect can reach people, and the profound aspect can reach ghosts and spirits. This is different from before the compilation, when vulgar monks and ignorant scholars arbitrarily made various errors, disrupting the rules, being ridiculed by wise people, and not understood by ghosts and spirits. Once this order is issued, it must be carefully followed, without adding or subtracting, and without making errors or confusion in the words. If anyone violates it, the head monk and the learners will be held responsible. 4. After the order is issued, if anyone can endure loneliness, not live in the market, not mix with the secular world, go deep into the mountains, cultivate the land with knives and fire, accompany their shadows and lamps, and willingly endure hardship, emptiness, and loneliness under the forests and springs.
。意在以英靈出三界聽。
一瑜伽僧。既入佛剎已整合眾。赴應世俗。所酬之資。驗日驗僧。每一日每一僧錢五百文。主磬寫疏召請三執事。每僧各一千文。
一道場諸品經咒佈施則例(各項經寸數目不錄)。
一陳設諸佛像。香燈供給。阇黎等項勞役錢一千文。
一凡僧與俗齋。其合用文書。務依修齋行移體式。除一表三申三牒三帖三疏三榜。不許文繁別立名色。妄費紙劄以耗民財。
一今後所在僧綱僧正僧會去處。其諸散寺應供民間者。聽從僧民兩便。愿請者愿往任從之。僧綱僧正僧會。毋得恃以上司。出帖非為拘鈐。假此為名。巧取散寺民施。從有緣僧。有道高行深者。或經旨精通者。檀越有所慕。從其齋禮。毋以法拘。
一瑜伽之教。顯密之法。非清凈持守。字無訛謬。呼召之際幽冥鬼趣。咸使聞知即時而至。非垢穢之軀。世俗所持者。曩者民間世俗。多有仿僧瑜伽者。呼為善友。為佛法不清。顯密不靈。為污濁之所污。有若是。今後止許僧為之。敢有似前如此者。罪以遊食。
七月初一日。本部官于奉天門欽奉聖旨。恁禮部出批。著落僧錄司。差僧人將榜文去。清理天下僧寺。凡僧人不許與民間雜處。
八月十八日。手敕著善世天禧能仁三寺僧官宗泐等
【現代漢語翻譯】 意在讓亡靈脫離三界。
一位瑜伽僧，進入佛寺后聚集僧眾，以適應世俗的需求。所支付的費用，按天數和僧侶人數計算。每天每位僧人五百文錢。負責敲磬、書寫疏文、召請的三位執事，每位僧人各一千文錢。
一場道場中各種經咒佈施的例子（各項經書尺寸數目在此不記錄）。
陳設諸佛像，香燈供給，阇黎（Acharya，阿阇梨，意為導師）等各項勞役費用一千文錢。
凡是僧侶接受俗家齋飯，所使用的文書，務必依照修齋行移的格式。除了表、申、牒、帖、疏、榜各三份之外，不許文辭繁瑣，另立名目，浪費紙張，耗費百姓錢財。
今後各地的僧綱（Senggang，僧官名）、僧正（Sengzheng，僧官名）、僧會（Senghui，僧官名）所在之處，那些散居寺廟應供民間的僧侶，聽從僧俗雙方的意願。願意請的就請，願意去的就去，任憑他們。僧綱、僧正、僧會，不得仗著上司的名義，隨意發帖拘禁，假借名義，巧取散居寺廟和百姓的佈施，讓有緣的僧侶，有道德高尚、修行精深的人，或者經文義理精通的人，檀越（Danyue，檀越，意為施主）有所仰慕，就隨他們的齋戒禮儀，不要用法令來約束。
瑜伽之教，顯密之法，如果不是清凈持戒，文字沒有訛誤，呼喚之時，幽冥鬼趣，都能聽到並且立即到來。如果不是污穢之身，世俗之人所持有的。過去民間世俗，多有模仿僧侶瑜伽的，稱為善友。導致佛法不清凈，顯密不靈驗，被污濁之物所污染，情況就是這樣。今後只允許僧侶來做。膽敢像以前那樣做的，就以遊食罪論處。
七月初一日，本部官員在奉天門恭敬地接受聖旨。按照禮部的批示，責成僧錄司（Senglu Si，僧錄司，管理全國僧尼的機構）派遣僧人將榜文張貼出去，清理天下的僧寺。凡是僧人，不許與民間混雜居住。
八月十八日，手敕給善世寺、天禧寺、能仁寺三寺的僧官宗泐（Zongle）等人。
【English Translation】 Intended to liberate the spirits from the Three Realms.
A Yogic monk, having entered a Buddhist monastery, gathers a congregation to meet worldly needs. The remuneration paid is calculated based on the number of days and monks. Each monk receives 500 cash coins per day. The three officers responsible for striking the chime, writing memorials, and summoning receive 1,000 cash coins each.
An example of various sutra and mantra offerings in a ritual ceremony (the dimensions and quantities of each sutra are not recorded here).
For the arrangement of Buddha images, provision of incense and lamps, and labor expenses for the Acharya (teacher) and other items, 1,000 cash coins are allocated.
Whenever monks receive vegetarian meals from laypeople, the documents used must follow the format of ritual fasting procedures. Apart from three copies each of reports, statements, dispatches, notices, memorials, and proclamations, no verbose writing or creation of new titles is allowed, to avoid wasting paper and depleting the people's wealth.
From now on, wherever the offices of the Senggang (monk official), Sengzheng (monk official), and Senghui (monk official) are located, those monks residing in scattered temples and providing services to the people should follow the wishes of both monks and laypeople. Those who wish to invite may invite, and those who wish to go may go, according to their own will. The Senggang, Sengzheng, and Senghui must not rely on the authority of superiors to issue warrants for detention, falsely using this as a pretext to cunningly extract offerings from scattered temples and the people, allowing monks with good karma, those with high moral character and deep practice, or those proficient in the meaning of scriptures, whom the Danyue (patrons) admire, to follow their fasting rituals, without being constrained by laws.
The teachings of Yoga, the methods of Esoteric Buddhism, if not purely upheld with precepts, and if the words are not free from errors, when invoking, the realms of the netherworld and ghosts will be able to hear and arrive immediately. If it is not a defiled body, held by worldly people. In the past, many common people imitated the Yoga of monks, calling themselves 'good friends.' This led to the impurity of the Buddha-dharma, the ineffectiveness of Esoteric Buddhism, and defilement by impure things. Such is the situation. From now on, only monks are allowed to do it. Anyone who dares to do as before will be punished with the crime of vagrancy.
On the first day of the seventh month, officials of this department respectfully received the imperial decree at Fengtian Gate. According to the Ministry of Rites' instructions, the Senglu Si (Bureau of Monastic Affairs) was ordered to dispatch monks to post proclamations to clean up the monasteries throughout the land. All monks are forbidden from living in mixed residence with the common people.
On the eighteenth day of the eighth month, a handwritten edict was given to the monk officials Zongle and others of the Good World Temple, Heavenly Bliss Temple, and Benevolent Temple.
。明早有雨不要來。若無雨天晴。早赴奉天門欽此。
復原禪師 名福報。字復原。臺之寧海人。俗姓方。母張氏。于杭之崇福寺出家。謁石湖美公于凈慈落髮。參經山原叟得旨。出世慈溪蘆山。遷四明之智門。洪武初。馳召道行沙門。與以中日章赴京館天界寺。屢入內庭應答稱旨。留三年賜還。補處徑山。上堂云。似地擎山。不知山之孤峻。如石含玉。不知玉之無瑕。及化之日。忽拍手曰。呵呵呵。大眾是甚麼看取。竟寂。壽八十四。塔于寂照右岡。六月四辰。
澹居禪師 諱至仁。字行中。號澹居。又號熙怡叟。番陽人。姓吳。侍報恩寺真牧純公得度。自幼識見卓穎。指空上人嘆曰。再世人天師也。令參元叟。留侍香掌外記。叟喜謂曰。仁書記。虎而翼者也。出世德章崇報萬壽等剎。宋學士稱之曰。虎丘尊者名浮屠。見性炯如摩尼珠。洪武初。皇上問以鬼神之理。師以佛旨為書而對。上悅。臨終索紙書偈而逝。壽七十四。臘六十七。三月十九忌辰也。
全室禪師 諱宗泐。字季潭。號全室。臺之臨海人。族姓周。父吉甫。母葛氏。幼輒跏趺坐。八歲從笑隱欣公學法。十四剃度。二十受具。欣公開山龍翔。師與俱。寄意詞章。尤精隸古。后謁元叟于徑山掌記室。出世水西。遷中竺升雙徑。次五十
【現代漢語翻譯】 現代漢語譯本：'明早有雨不要來。若無雨天晴。早赴奉天門欽此。'
復原禪師（Fuyuan Chanshi，法號），名福報（Fubao，名），字復原（Fuyuan，字），臺州寧海（Ninghai，地名）人，俗姓方（Fang，姓）。母親張氏（Zhang，姓）。在杭州崇福寺（Chongfu Si，寺名）出家，拜謁凈慈寺（Jingci Si，寺名）的石湖美公（Shihu Meigong，人名）落髮。參學于經山原叟（Jingshan Yuansou，人名）處得其心法。出任慈溪蘆山（Cixi Lushan，地名）住持，后遷往四明智門（Siming Zhimeng，地名）。洪武（Hongwu，年號）初年，奉旨召見有道行的沙門，與中日章（Zhong Ri Zhang，人名）一同赴京，住在天界寺（Tianjie Si，寺名）。多次進入內廷應對，言語得當，皇上滿意。留住了三年後賜還，補任徑山（Jingshan，地名）住持。上堂說法時說：'似大地托起山嶽，卻不知山嶽的孤高峻峭；如石頭蘊含美玉，卻不知美玉的純潔無瑕。'臨終之日，忽然拍手說：'哈哈哈，大眾看這是什麼？'說完就圓寂了。享年八十四歲，葬于寂照寺（Jizhao Si，寺名）右邊的山岡上，六月初四辰時。
澹居禪師（Danju Chanshi，法號），諱至仁（Zhiren，名），字行中（Xingzhong，字），號澹居（Danju，號），又號熙怡叟（Xiyisou，號），番陽（Poyang，地名）人，姓吳（Wu，姓）。侍奉報恩寺（Baoen Si，寺名）的真牧純公（Zhenmu Chungong，人名）得度。自幼就見識卓越穎悟，指空上人（Zhikong Shangren，人名）讚歎說：'是再世的人天師表啊！'命他參學于元叟（Yuansou，人名），留下來擔任侍香和掌管外記。元叟高興地說：'仁書記（Ren Shuji，尊稱），是如虎添翼啊！'出任德章（Dezhang，地名）崇報萬壽寺（Chongbao Wanshou Si，寺名）等寺的住持。宋學士（Song Xueshi，人名）稱讚他說：'虎丘尊者（Huqiu Zunzhe，尊稱）名揚佛門，見性明亮如摩尼寶珠。'洪武初年，皇上問他關於鬼神的道理，禪師用佛法的宗旨寫成文章來回答，皇上很高興。臨終時索要紙筆寫下偈語而逝世，享年七十四歲，僧臘六十七年，三月十九是忌日。
全室禪師（Quanshi Chanshi，法號），諱宗泐（Zongle，名），字季潭（Jitan，字），號全室（Quanshi，號），臺州臨海（Linhai，地名）人，族姓周（Zhou，姓），父親吉甫（Jifu，名），母親葛氏（Ge，姓）。幼年時就喜歡跏趺而坐。八歲時跟隨笑隱欣公（Xiaoyin Xingong，人名）學習佛法，十四歲剃度，二十歲受具足戒。笑隱欣公開山龍翔寺（Longxiang Si，寺名），禪師跟隨他一同前往，寄情于詩詞文章，尤其精通隸書和古文。後來拜謁徑山（Jingshan，地名）的元叟（Yuansou，人名），掌管記室。出任水西（Shuixi，地名）住持，后遷往中竺（Zhongzhu，地名），升座雙徑（Shuangjing，地名）。
【English Translation】 English version: 'Do not come tomorrow morning if it rains. If there is no rain and the weather is clear, come to Fengtian Gate early. Respectfully issued by the Emperor.'
Fuyuan Chanshi (復原禪師, Dharma name), whose given name was Fubao (福報, given name), courtesy name Fuyuan (復原, courtesy name), was a native of Ninghai (寧海, place name) in Taizhou (臺州, place name), with the secular surname Fang (方, surname). His mother was Zhang (張, surname). He renounced the world at Chongfu Temple (崇福寺, temple name) in Hangzhou (杭州, place name), and had his head shaved by Shihumeigong (石湖美公, person's name) at Jingci Temple (凈慈寺, temple name). He studied with Yuansou of Jingshan (經山原叟, person's name) and attained enlightenment. He became the abbot of Lushan (蘆山, place name) in Cixi (慈溪, place name), and later moved to Zhimeng (智門, place name) in Siming (四明, place name). In the early Hongwu (洪武, reign title) period, he was summoned by imperial decree as a virtuous Shramana, and went to the capital with Zhong Rizhang (中日章, person's name), residing at Tianjie Temple (天界寺, temple name). He frequently entered the inner court and his answers were well-received by the Emperor. After staying for three years, he was granted permission to return and was appointed abbot of Jingshan (徑山, place name). During a Dharma talk, he said: 'Like the earth supporting the mountains, unaware of the mountains' solitary height; like a stone containing jade, unaware of the jade's flawlessness.' On the day of his passing, he suddenly clapped his hands and said: 'Ha ha ha, what is this that you all see?' Then he passed away peacefully. He lived to the age of eighty-four and was buried on the right hill of Jizhao Temple (寂照寺, temple name) on the fourth day of the sixth month at the hour of Chen (辰, time of day).
Danju Chanshi (澹居禪師, Dharma name), whose personal name was Zhiren (至仁, personal name), courtesy name Xingzhong (行中, courtesy name), was known as Danju (澹居, sobriquet), also known as Xiyisou (熙怡叟, sobriquet), was a native of Poyang (番陽, place name), with the surname Wu (吳, surname). He was ordained under Zhenmu Chungong (真牧純公, person's name) of Baoen Temple (報恩寺, temple name). From a young age, he possessed remarkable insight and intelligence. The Venerable Zhikong (指空上人, person's name) praised him, saying: 'He is a reborn teacher of humans and devas!' He was instructed to study with Yuansou (元叟, person's name) and remained to serve as incense attendant and record keeper. Yuansou happily said: 'Secretary Ren (仁書記, honorific), is like a tiger with wings!' He became the abbot of Chongbao Wanshou Temple (崇報萬壽寺, temple name) in Dezhang (德章, place name) and other temples. Scholar Song (宋學士, person's name) praised him, saying: 'The Venerable of Tiger Hill (虎丘尊者, honorific) is famous in Buddhism, his enlightened nature is as bright as a Mani jewel.' In the early Hongwu period, the Emperor asked him about the principles of ghosts and spirits, and the Chan Master responded with a written work based on Buddhist principles, which pleased the Emperor greatly. On his deathbed, he requested paper and ink, wrote a verse, and passed away. He lived to the age of seventy-four, with sixty-seven years as a monk. His death anniversary is on the nineteenth day of the third month.
Quanshi Chanshi (全室禪師, Dharma name), whose personal name was Zongle (宗泐, personal name), courtesy name Jitan (季潭, courtesy name), was known as Quanshi (全室, sobriquet), was a native of Linhai (臨海, place name) in Taizhou (臺州, place name), with the family name Zhou (周, surname), his father was Jifu (吉甫, name), and his mother was Ge (葛, surname). From a young age, he often sat in the lotus position. At the age of eight, he studied the Dharma with Xiaoyin Xingong (笑隱欣公, person's name), and at the age of fourteen, he was tonsured. At the age of twenty, he received full ordination. When Xiaoyin Xingong founded Longxiang Temple (龍翔寺, temple name), the Chan Master followed him, devoting himself to poetry and prose, especially excelling in clerical script and ancient texts. Later, he visited Yuansou (元叟, person's name) of Jingshan (徑山, place name) and managed the records office. He became the abbot of Shuixi (水西, place name), and later moved to Zhongzhu (中竺, place name), ascending the abbot's seat at Shuangjing (雙徑, place name).
五代。詔師與演福法師大璞玘公。箋釋心經金剛楞伽三經。點簡藏經。制獻佛樂章。往西域求法。得莊嚴寶王文殊等經。授僧錄司善世。掌天下僧教。建鳳陽槎峰圓通庵。辟一室曰松下居。賜天界住持。引見賜詩。有泐翁去此問誰禪。朝夕常思在目前。后賜歸槎峰。詩云。寂寞觀明月。逍遙對白雲。汝其往矣。渡江示疾。謂眾曰。人之生滅如海一漚。漚生漚滅復歸於水。何處非寂滅之地也。言已喚侍者曰。這個聻。侍者茫然。師曰苦。遂逝世。時九月十四日也。壽七十四。荼毗舍利塔于天界。附欣公之右 高皇帝。有賜師免官說(載皇明護法錄)又御和詩一百四十五首。稱泐翁。成祖有御製像贊 賜中順大夫 得法弟子湛然性一宗欽。
古拙禪師 號祖庭。松陵人。母持凈戒。生不知葷。幼背法華。十歲日誦一部。十三投日鑄寺。出家剃染受具。首謁石屋。南參古梅老人。續然三指。九載切磨廓然瞥地。行詣白雲。留為眾首。后遁跡韜光巖壑三十餘年。有平生最愛隈巖谷。二十年來懶放迎之句云。
梁寅 字孟敬。臨江人。家貧力學。一時名士多與之遊。上徴天下名儒修述禮樂。寅與焉以老病辭歸。結屋石門山。稱梁五經。年八十二。
壬申洪武二十五年。試經給僧度牒 敕僧錄司。行移天下僧司
【現代漢語翻譯】 五代時期，朝廷下詔讓泐（Lè）禪師與演福法師大璞玘（Dàpú Qǐ）公一起，箋釋《心經》、《金剛經》、《楞伽經》這三部經典，並負責點校整理藏經。他還奉命製作獻給佛的樂章。泐禪師曾前往西域求法，獲得了《莊嚴寶王經》、《文殊經》等經典。朝廷授予他僧錄司善世的職位，掌管天下僧教事務。他還在鳳陽建立了槎峰圓通庵，開闢了一間名為『松下居』的禪房。朝廷賜予他天界寺的住持之位，並引見了他，還賜予他詩歌。詩中有『泐翁去此問誰禪，朝夕常思在目前』的句子。後來，朝廷又賜他返回槎峰。他作詩說：『寂寞觀明月，逍遙對白雲。汝其往矣。』 泐禪師在渡江時示現疾病，對眾人說：『人之生滅如海一漚，漚生漚滅復歸於水，何處非寂滅之地也？』說完，他叫侍者過來，問道：『這個聻（zhī）？』侍者茫然不知所措。泐禪師說：『苦。』 於是逝世，時間是九月十四日，享年七十四歲。荼毗（tú pí，火葬）后，舍利塔建在天界寺，附於欣公之右。高皇帝曾下賜給泐禪師免官說（記載在《皇明護法錄》中），還御和詩一百四十五首，稱他為泐翁。成祖皇帝有御製像贊，並賜予他中順大夫的稱號。得法弟子有湛然、性一、宗欽。
古拙（Gǔzhuō）禪師，號祖庭（Zǔtíng），是松陵人。他的母親持守清凈戒律，他出生后就不知葷腥。幼年時就能背誦《法華經》，十歲時每天誦讀一部。十三歲時，他投奔日鑄寺出家，剃度染衣，受具足戒。他首先拜謁石屋禪師，後來南參古梅老人，燃指供佛。經過九年的切磋琢磨，廓然開悟。之後，他前往白雲寺，被留下擔任眾首。後來，他隱遁在韜光巖壑三十多年。有『平生最愛隈巖谷，二十年來懶放迎』的詩句。
梁寅（Liáng Yín），字孟敬（Mèngjìng），是臨江人。他家境貧寒，但努力學習，當時的名士大多與他交往。朝廷徵召天下名儒來修訂禮樂，梁寅也參與其中，但因年老多病而辭歸。他在石門山結廬而居，被稱為梁五經。享年八十二歲。
壬申年洪武二十五年，朝廷通過考試經書來頒發僧人度牒，並敕令僧錄司在天下僧司中施行。
【English Translation】 During the Five Dynasties period, the court issued an edict ordering Chan Master Le (Lè) (name of the Chan Master) , along with Dharma Master Dapu Qi (Dàpú Qǐ) (name of the Dharma Master) of Yanfu Temple, to annotate the Heart Sutra, the Diamond Sutra, and the Lankavatara Sutra, and to proofread and organize the Tripitaka. He was also commissioned to create musical compositions to be offered to the Buddha. Chan Master Le traveled to the Western Regions to seek the Dharma, obtaining scriptures such as the King of Glorious Treasures Sutra and the Manjushri Sutra. The court granted him the position of Shanshi (official title) in the Sangha Registry, in charge of the affairs of the Sangha throughout the country. He also established the Chafeng Yuantong Hermitage in Fengyang, opening a meditation room called 'Pine Shade Dwelling'. The court bestowed upon him the position of abbot of Tianjie Temple, granted him an audience, and presented him with poems, including the lines, 'Old Le has left, who can I ask about Chan? Morning and evening, I constantly think of it before my eyes.' Later, the court granted him permission to return to Chafeng. He composed a poem saying, 'Silently watching the bright moon, leisurely facing the white clouds. You should go now.' Chan Master Le manifested illness while crossing the river, and said to the assembly, 'The arising and ceasing of human life is like a bubble in the sea. The bubble arises and ceases, returning to the water. Where is not the place of stillness and extinction?' After speaking, he called the attendant and asked, 'This Zhi (zhī) (meaning 'what')?' The attendant was at a loss. Chan Master Le said, 'Suffering.' Then he passed away on the fourteenth day of September, at the age of seventy-four. After cremation (tú pí), the stupa containing his relics was built at Tianjie Temple, to the right of Master Xin. Emperor Gao once bestowed upon Chan Master Le an edict exempting him from office (recorded in the 'Record of Protecting the Dharma in the Huangming Dynasty'), and also composed one hundred and forty-five poems in response, referring to him as Old Le. Emperor Chengzu had an imperial portrait inscription and bestowed upon him the title of Zhongshun Daifu (official title). His Dharma heirs included Zhanran, Xingyi, and Zongqin.
Chan Master Guzhuo (Gǔzhuō) (name of the Chan Master), also known as Zuting (Zǔtíng) (another name of the Chan Master), was a native of Songling. His mother maintained pure precepts, and from birth, he did not know the taste of meat. As a child, he could recite the Lotus Sutra, and at the age of ten, he recited one chapter a day. At the age of thirteen, he went to Rizhu Temple to become a monk, shaved his head, dyed his robes, and received the full precepts. He first visited Chan Master Shiwu, and later visited Old Man Gumei in the south, burning his fingers as an offering to the Buddha. After nine years of diligent practice, he had a sudden enlightenment. Later, he went to Baiyun Temple and was retained as the leader of the assembly. Later, he secluded himself in the Taoguang rock valley for more than thirty years. He had the lines, 'All my life I have loved the secluded rock valley, for twenty years I have been too lazy to welcome it.'
Liang Yin (Liáng Yín) (name of the person), courtesy name Mengjing (Mèngjìng) (another name of the person), was a native of Linjiang. He came from a poor family but studied diligently, and many famous scholars of the time associated with him. The court summoned famous scholars from all over the country to revise the rites and music, and Liang Yin participated in it, but he resigned due to old age and illness. He built a hut in Shimen Mountain and was known as Liang Wujing. He lived to the age of eighty-two.
In the twenty-fifth year of Hongwu (era name) in the Ren Shen year, the court issued monk certificates based on the examination of scriptures, and ordered the Sangha Registry to implement it in the Sangha offices throughout the country.
。造僧籍冊。刊佈寺院。互相周知。名為周知板冊 四月二十五日皇太子薨。謚懿文 九月立嫡長孫允文為皇太子。以方孝孺為漢中教授。孝孺臺州寧海人。聰穎絕倫。雙眸炯炯如電。讀書一目十行俱下。鄉人呼為小韓子。宋濂謂曰。子之文非當世之文也。太祖謂皇太子曰。此莊士也。又曰異人也。后建文末狥忠 冬上患熱病危甚。諸御醫進藥皆無效。俄有赤腳僧。詣闕下云。天眼尊者及周顛仙。遣進藥視其藥。一曰溫涼藥。一曰溫涼石一磈。其方用盆盛石磨藥。注之沉香盞以服。上服之。服在未時間。至點燈時遍體抽掣。藥之效也。其藥味香如菖蒲。而盞底凝朱。紅彩迥異。是夜病癒。精神日強 十二月初六日。僧錄司左善世夷簡等。于奉天門欽奉聖旨。各處有通佛法性理高僧。訪問得幾人。取將來善世寺。住欽此 十二月二十一日。欽依關領清教錄一百四十五本。發與各處僧綱司。依本刊板印造。俵散所屬寺院僧人。
琉球 在海東南。自福建梅花所開漾。順飆利舶七日可至。其俗以盈虛為晦朔。以草木為冬夏。人皆去髭黥手。羽冠毛衣。無禮節好剽掠。至此遣子弟來學。夷習稍變。奉正朔設官職。被服冠裳。陳奏表章。著作篇什。有華風焉。
日本 即古倭奴國。海中諸夷倭奴最大。西南至海東北
。大山國主。世以王為姓。地分五畿三島。又有附庸百餘。拘邪韓最大。唐初更為日本。其俗男子魁頭斷髮黠面文身。婦人被髮屈紒跣足。間用履。其喜盜。輕生好殺天性然也。物產金銀．琥珀．水精．琉黃．水銀．銅錢．白珠．青玉．蘇木．胡椒．細絹．花布．螺𧌇．漆器．扇．犀象．刀劍．鎧甲．馬。交市華人。喜得童女。綿綺絲綿磁針 時入貢不誠。
彭享 在東南海島中。並山多平原。禽獸希少草木繁茂。沃土宜谷。饒果蔬。其俗上下親狎無寇盜。男女椎髻好誦佛經。煮海為鹽。釀榔為酒。產片腦諸香花錫物 遣使奏金葉表文來朝。
百花 在海中。依山為國。國中有奇花嘉樹。民俗饒富尚釋教。產紅猴．黽倚．玳瑁．孔雀．倒掛鳥．胡椒 時國王遣使來貢。
卜煙 帖木兒。韃靼別部。去甘肅一千五百里。其地廣袤千里。居無城郭。以氈帳為廬舍。產騾馬牛羊。至是來朝。
楊維禎。號鐵崖。戴方巾見上。上問。此巾何名。對曰。四方平定巾。上喜。彭友信以貢至京。遇上微行。口占紅霓詩云。誰把青紅線一條。和雲和雨系天腰。命續之。友信應聲曰。玉皇昨夜鑾輿出。萬里長空駕玉橋。上大悅問其籍。命翌辰候于升橋同入朝。友信如言。候久不至。遂入朝。上召友信上殿前問故
【現代漢語翻譯】 現代漢語譯本： 大山國主（Ōyamato no Kuni no Okimi，日本古代對統治者的稱呼）。世代以王為姓。領土分為五個畿內地區和三個島嶼。還有一百多個附庸國。其中拘邪韓國（Kaya，古代朝鮮半島南部的一個國家）最大。唐朝初期改名為日本（Nihon/Nippon）。當地的風俗是男子剃髮，在臉上刺字，身上紋身。婦女披散頭髮，挽成髮髻，赤腳行走，偶爾穿鞋。他們喜歡偷盜，輕視生命，喜好殺戮，這是天性使然。物產有金銀、琥珀、水晶、硫磺、水銀、銅錢、白珠、青玉、蘇木、胡椒、細絹、花布、螺鈿、漆器、扇子、犀牛角、象牙、刀劍、鎧甲、馬。與他們交易的主要是華人。他們喜歡購買童女、綿綺、絲綿、磁針。時常進貢，但並不誠實。
彭亨（Pahang，馬來西亞的一個州）在東南方的海島中。多山地和平原。禽獸稀少，草木繁茂。土地肥沃，適宜種植穀物，盛產水果蔬菜。當地的風俗是上下級之間親近和睦，沒有盜賊。男女都梳椎髻，喜歡誦讀佛經。煮海水為鹽，用椰子釀酒。出產片腦香等各種香料、花卉和錫礦。曾派遣使者進獻金葉表文來朝。
百花國（Baihūa，具體位置不詳）在海中，依山建立國家。國內有奇異的花卉和美好的樹木。民風富饒，崇尚佛教。出產紅毛猴、黽倚（一種水生動物）、玳瑁、孔雀、倒掛鳥、胡椒。當時國王派遣使者前來進貢。
卜煙（Bu Yan，具體位置不詳），是帖木兒（Timur，中亞帖木兒帝國的奠基者）的韃靼（Tatar，中亞的一個民族）別部。距離甘肅一千五百里。土地廣闊，綿延千里。居住地沒有城郭，用氈帳作為房屋。出產騾馬牛羊。此時前來朝貢。
楊維禎（Yang Weizhen），字廉夫，號鐵崖。戴著方巾進見皇上。皇上問：『這巾叫什麼名字？』回答說：『四方平定巾。』皇上很高興。彭友信帶著貢品來到京城，遇到皇上微服出行。他口占一首《紅霓》詩說：『誰把青紅線一條，和雲和雨系天腰。』皇上命他續寫。友信應聲答道：『玉皇昨夜鑾輿出，萬里長空駕玉橋。』皇上非常高興，問他的籍貫，命他第二天在升橋等候一同入朝。友信照做了，等了很久也沒等到，於是自己入朝。皇上召見友信到殿前，問他原因。
【English Translation】 English version: Ōyamato no Kuni no Okimi (Great King of the Land of Yamato). The family has been named King for generations. The territory is divided into five Kinai regions and three islands. There are also more than a hundred vassal states. Kaya (an ancient state in the southern Korean Peninsula) was the largest. In the early Tang Dynasty, it was renamed Nihon/Nippon (Japan). The local customs are that men shave their heads, tattoo their faces, and tattoo their bodies. Women wear their hair loose, tie it into a bun, and walk barefoot, occasionally wearing shoes. They like to steal, despise life, and like to kill, which is their nature. Products include gold, silver, amber, crystal, sulfur, mercury, copper coins, white pearls, blue jade, sappanwood, pepper, fine silk, printed cloth, mother-of-pearl, lacquerware, fans, rhinoceros horns, ivory, swords, armor, and horses. The main traders are Chinese. They like to buy young girls, cotton brocade, silk floss, and compasses. They often pay tribute, but not sincerely.
Pahang (a state in Malaysia) is located in the southeastern islands. It has many mountains and plains. There are few birds and animals, and the vegetation is lush. The land is fertile and suitable for growing grains, and it is rich in fruits and vegetables. The local customs are that superiors and subordinates are close and harmonious, and there are no thieves. Both men and women wear chignon hairstyles and like to recite Buddhist scriptures. They boil seawater for salt and brew coconut wine. It produces patchouli and various spices, flowers, and tin. They once sent envoys to present a gold leaf memorial to the court.
Baihūa (location unknown) is in the sea, and the country is built on mountains. The country has strange flowers and beautiful trees. The folk customs are rich and prosperous, and they admire Buddhism. It produces red monkeys, minyi (an aquatic animal), hawksbill turtles, peacocks, hanging birds, and pepper. At that time, the king sent envoys to pay tribute.
Bu Yan (location unknown) is a separate part of the Tatar (a Central Asian ethnic group) of Timur (the founder of the Timurid Empire in Central Asia). It is 1,500 li away from Gansu. The land is vast, stretching for thousands of miles. The settlements have no city walls, and felt tents are used as houses. It produces mules, horses, cattle, and sheep. At this time, they came to pay tribute.
Yang Weizhen, styled Lianfu, nicknamed Tieya, wore a square scarf to see the emperor. The emperor asked, 'What is the name of this scarf?' He replied, 'The scarf of pacifying all directions.' The emperor was very happy. Peng Youxin came to the capital with tribute and met the emperor traveling incognito. He improvised a poem 'Red Rainbow', saying: 'Who takes a red and green thread and ties it to the waist of the sky with clouds and rain?' The emperor ordered him to continue writing. Youxin replied: 'The Jade Emperor's imperial chariot came out last night, driving a jade bridge across the long sky for thousands of miles.' The emperor was very happy and asked about his origin, ordering him to wait at Shengqiao the next day to enter the court together. Youxin did as he was told, but waited for a long time and did not see him, so he entered the court himself. The emperor summoned Youxin to the front of the hall and asked him the reason.
。具以實對。命為北平布政使。
癸酉洪武二十六年。嚴震直述浦江鄭濟。及同里王勛二家。累世同居。家世孝友于上。特詔褒異。除二人左右春坊庶子 正月初三日。大龍興寺住持僧祖俊等。赴京賀正辭回。司禮監官魯梯傳聖旨。住持僧賞五錠。散僧每名二錠。教禮部補本欽此 賜西番國師詔曰。佛教興于西土。善因博被華夷。雖無律以繩頑。惟仁心而是則。大矣哉。妙覺難窮。昔從斯道者頓悟三空。脫塵淪而出苦趣。永離幽冥。使生者懷而死者慕。豈不聖人者歟。邇來西番入貢。有僧公哥監藏巳藏卜。乃昔元八思巴帝師之後人云。踵師之道深通奧典。獨志尤堅。化愚頑以從善。起仁心以滌愆。雖是遙聞。特加爾圓智妙覺弘教大國師。統治僧民。名當時之善人。永為教中之稱首。於戲寂寞山房。儔青燈而讀誦。觀皓月以吟風。疊膝盤陀之上。草衣木食。方契善符。
像源禪師 諱淑。臺州人。住持徑山。六月初四日趨入門曰。殺來了殺來了。作么生避。遂坐脫。
甲戌洪武二十七年。命僧錄司。行十三布政司。選僧補官。於是居頂道成凈戒等。應召除授 正月上謂劉三吾曰。朕歷年久。而益懼者。恐為治之心懈也。懈心一生。百事皆廢。生民休慼系焉。故日慎一日。惟恐弗及。如是而治。效猶未
【現代漢語翻譯】 現代漢語譯本： 他全部以實情回答，被任命為北平布政使。 洪武二十六年（癸酉年），嚴震向朝廷陳述浦江鄭濟及同里王勛兩家，世代同居，家族世代孝順友愛。皇上特下詔書褒獎他們，授予二人左右春坊庶子的官職。 正月初三日，大龍興寺住持僧祖俊等人，前往京城祝賀新年後辭別返回。司禮監官員魯梯傳達聖旨，賞賜住持僧五錠銀子，其他僧人每人二錠銀子。已教禮部補上奏本，欽此。 賜給西番（指西藏）國師的詔書說：佛教興盛于西土（指印度），善的因緣廣泛施及華夏和邊遠地區。雖然沒有法律來約束頑劣之人，但只有仁愛之心可以作為準則。偉大啊，妙覺難以窮盡。過去修習此道的人頓悟三空，脫離塵世的苦難，永遠脫離幽冥，使活著的人懷念，死去的人仰慕，難道不是聖人嗎？近來西番入貢，有僧人公哥監藏巳藏卜（Kun-dga' rgyal-mtshan dpal-bzang-po），說是昔日元朝八思巴（'Phags-pa）帝師的後人。繼承老師的道路，深入通達奧妙的經典，志向尤其堅定，用教化使愚昧頑固的人向善，用仁愛之心洗滌罪過。雖然是遙遠地聽說，特加封你為圓智妙覺弘教大國師，統治僧人和百姓，成為當時的善人，永遠是教中的首領。可嘆啊，寂寞的山房，與青燈為伴而誦讀，觀賞皓月而吟詠清風，在疊起的蒲團之上，身穿草衣，食用粗糧，才能真正契合善的真諦。 象源禪師，法名淑，臺州人，住持徑山。六月初四日跑進門說：『殺來了，殺來了，怎麼躲避？』於是坐化圓寂。 洪武二十七年（甲戌年），命令僧錄司在十三布政司中選拔僧人來補官。於是居頂、道成、凈戒等人被授予官職。 正月，皇上對劉三吾說：『朕在位時間長了，越發感到恐懼，是害怕為政的心鬆懈啊。鬆懈之心一旦產生，所有的事情都會荒廢，百姓的幸福與否都與此相關。所以每天都謹慎，唯恐來不及。像這樣治理國家，效果還未必』
【English Translation】 English version: He answered truthfully in every detail and was appointed as the Pacification Commissioner of Beiping. In the twenty-sixth year of Hongwu (Guiyou year), Yan Zhen reported to the court about the Zheng Ji family of Pujiang and the Wang Xun family of the same village, who had lived together for generations, and their families had been filial and friendly for generations. The emperor specially issued an edict to commend them and granted the two men the official positions of Junior Secretaries of the Left and Right Spring Palaces. On the third day of the first month, the abbot of the Great Longxing Temple, the monk Zu Jun, and others, went to the capital to congratulate the New Year and then bid farewell to return. Lu Ti, an official of the Directorate of Ceremonial, conveyed the imperial decree, awarding the abbot monk five ingots of silver, and each of the other monks two ingots of silver. The Ministry of Rites has been instructed to submit a memorial accordingly, by imperial order. The edict bestowed upon the State Preceptor of Xifan (Tibet) says: Buddhism flourished in the Western Lands (India), and its good causes have spread widely to China and the remote regions. Although there are no laws to restrain the stubborn, only the heart of benevolence can be the standard. Great indeed is the wonderful enlightenment, which is difficult to fathom. Those who practiced this path in the past suddenly awakened to the Three Emptinesses, escaped the suffering of the mortal world, and forever escaped the darkness, causing the living to cherish and the dead to yearn. Are they not sages? Recently, Xifan has come to pay tribute, and there is a monk, Gongge Jianzang Yicangbu (Kun-dga' rgyal-mtshan dpal-bzang-po), who is said to be a descendant of the former Yuan Dynasty Imperial Preceptor 'Phags-pa. Inheriting the teacher's path, he deeply understands the profound classics, and his aspirations are particularly firm, using teachings to guide the ignorant and stubborn to goodness, and using the heart of benevolence to cleanse sins. Although it is heard from afar, I specially bestow upon you the title of Great National Preceptor of Perfect Wisdom, Wonderful Enlightenment, and Propagation of Teachings, to govern monks and people, to become a good person of the time, and to be forever the leader of the teachings. Alas, in the lonely mountain hermitage, accompanied by the green lamp to read and recite, watching the bright moon to chant the wind, on the stacked futon, wearing grass clothes and eating simple food, one can truly be in harmony with the true meaning of goodness. Chan Master Xiangyuan, whose dharma name was Shu, was from Taizhou and the abbot of Jingshan. On the fourth day of the sixth month, he ran into the door and said, 'The killing is coming, the killing is coming, how can we avoid it?' Then he sat in meditation and passed away. In the twenty-seventh year of Hongwu (Jiaxu year), the Sangha Registry was ordered to select monks from the thirteen provincial administration commissions to fill official positions. Thus, Ju Ding, Dao Cheng, Jing Jie, and others were granted official positions. In the first month, the emperor said to Liu Sanwu, 'The longer I have been on the throne, the more I fear, because I am afraid that my heart for governing will become lax. Once a lax heart arises, all things will be ruined, and the happiness or suffering of the people is related to this. Therefore, I am cautious every day, fearing that it will be too late. Governing the country in this way, the effect may still not be'
臻。甚矣為治之難也。三吾頓首曰。陛下之言及此。天地神人之福也 諭曰。人之常情安於所忽。飽即忘饑。暖即忘寒。不思為備。一旦卒遇兇荒。則茫然無措也。深知民艱。百計以勸督之。俾其鹹得飽暖。
正月初八日。欽奉聖旨。釋迦佛發大悲願心。歷無量劫至於成道說法度人。一切來歷載大藏。愚者安能知義。聰者未能盡目。有佛以來效佛之修者無量。凡所說法。人天會聽。愚者雖無知。補於時君多矣。自佛去世之後。諸祖踵佛之道。所在靜處不出戶牖。明佛之旨。官民趨向者歷代如此。效佛宣揚者智人也。所以佛道永昌。法輪常轉。邇年以來。踵佛道者。未見智人。致使輕薄小人毀辱罵詈有玷佛門。特敕禮部。條例所避所趨者。榜示之。
一僧合避者不許奔走市村。以化緣為繇。致令無藉凌辱有傷佛教。若有此等。擒獲到官。治以敗壞祖風之罪。
一寺院菴舍。已有砧基道人。一切煩難答應官府。並在此人。其僧不許具僧服入公聽跪拜。設若己身有犯即預先。去僧服以受擒拿。
一欽賜田地稅糧全免。常住田地雖有稅糧。仍免雜派人差役。
一凡住持並一切散僧。敢有交結官府悅俗為朋者。治以重罪。
一凡僧之處於市者。務要三十人以上聚成一寺。
一可趨向
【現代漢語翻譯】 臻（人名）。治理國家真是太難了。我多次叩頭說：『陛下能考慮到這些，真是天地神人的福氣啊！』 皇上說：『人的常情是安於所忽略的事情。吃飽了就忘記飢餓，暖和了就忘記寒冷，不考慮防備。一旦突然遇到災荒，就茫然不知所措。』我深知百姓的艱難，想方設法勸勉督促他們，使他們都能得到溫飽。 正月初八日，奉旨：釋迦佛（Sakyamuni Buddha）發大悲願心，經歷無量劫才成道說法度人，一切來歷都記載在大藏經（Tripitaka）中。愚笨的人不能理解其中的含義，聰明的人也不能完全看完。自從有佛以來，效彷彿陀修行的人數不勝數。凡是佛所說的法，人天都會聽聞。愚笨的人雖然沒有知識，但對當今的君主來說也是一種補充。自從佛去世之後，歷代祖師都遵循佛陀的道路，在安靜的地方不出門，闡明佛的旨意，官民都趨之若鶩。效彷彿陀宣揚佛法的人是智者。所以佛道才能永遠昌盛，法輪才能常轉。近年來，效彷彿道的人，沒有見到智者，以致於輕薄小人譭謗辱罵，玷污佛門。特此敕令禮部，將應該避免和應該趨向的事項，張榜公佈。 僧人應該避免奔走於市井鄉村，以化緣為借口，導致一些無賴之徒有損佛教。若有此類情況，抓捕到官府，以敗壞祖風之罪論處。 寺院菴舍，已經有常住的道人，一切煩難之事都由道人負責應付官府，僧人不得穿著僧服進入公堂跪拜。如果僧人自己有罪，就預先脫去僧服以接受擒拿。 欽賜的田地免除一切稅糧，常住的田地雖然有稅糧，仍然免除各種雜派和人差役。 凡是住持以及一切散居的僧人，膽敢勾結官府，迎合世俗，結黨營私的，以重罪論處。 凡是僧人居住在城市中的，務必要三十人以上聚集在一起組成一座寺院。 可以趨向的事項
【English Translation】 Zhen (a personal name). It is indeed difficult to govern a country. I bowed my head repeatedly and said, 'That Your Majesty considers these things is truly a blessing for heaven, earth, gods, and people!' The Emperor said, 'It is human nature to be content with what is neglected. When full, one forgets hunger; when warm, one forgets cold. One does not think of preparing for the future. Once a disaster strikes suddenly, one is at a loss.' I deeply understand the hardships of the people and try every means to encourage and supervise them so that they can all be well-fed and warm. On the eighth day of the first month, by imperial decree: Sakyamuni Buddha (Sakyamuni Buddha) made a great vow of compassion and went through countless kalpas to attain enlightenment, preach the Dharma, and save people. All his origins are recorded in the Tripitaka (Tripitaka). The foolish cannot understand its meaning, and the wise cannot read it all. Since the time of the Buddha, countless people have followed the Buddha's path of cultivation. All the Dharma preached by the Buddha is heard by humans and gods. Although the foolish have no knowledge, they are a supplement to the current ruler. Since the Buddha's passing, the patriarchs of all generations have followed the Buddha's path, staying in quiet places and not going out, clarifying the Buddha's teachings, and officials and people have flocked to them. Those who follow the Buddha and propagate the Dharma are wise. Therefore, the Buddha's path can be forever prosperous, and the Dharma wheel can turn constantly. In recent years, among those who follow the Buddha's path, no wise people have been seen, so that frivolous and petty people slander and insult, defiling the Buddhist gate. Therefore, the Ministry of Rites is hereby ordered to post a notice listing the things that should be avoided and the things that should be pursued. Monks should avoid running around in cities and villages under the pretext of soliciting alms, which leads to some rascals harming Buddhism. If there are such cases, they should be arrested and brought to the government and punished for the crime of ruining the ancestral customs. Monasteries and nunneries already have resident Taoists. All troublesome matters are the responsibility of the Taoists to deal with the government. Monks are not allowed to enter the court in monastic robes and kneel. If a monk himself is guilty, he should take off his monastic robes in advance to be arrested. The land granted by imperial decree is exempt from all taxes. Although the land of permanent residence is subject to taxes, it is still exempt from various miscellaneous levies and corvée labor. Any abbots and scattered monks who dare to collude with the government, cater to the secular, and form cliques for private gain shall be severely punished. Any monks living in cities must gather together in a temple of thirty or more people. Matters that can be pursued
者。或一二人。幽隱於崇山深谷。必欲修行者聽。
一僧有妻者。許諸人捶辱之。更索取鈔錢。如無鈔者打死勿論。
一有妻室僧人。愿還俗者聽。愿棄離者。修行者亦聽。
一僧寺庵院。一切高明之人。本欲與僧扳話。顯揚佛教。奈何僧多不才。其人方與和狎。其僧便起求施之心。為此人遠不近(文長不錄)。
嗚呼僧若依朕條例。或居山澤。或守常住。或游諸方不幹於民。不妄入市村。官民欲求僧以聽經。豈不難哉。如此則善者慕之。詣所在焚香禮請。豈不高明者也。行之歲久。佛道大昌。榜示之後。官民僧俗。敢有妄論乖為者。處以極刑。欽此。
七月十二日。本部官同僧錄司華蓋殿。欽奉聖旨。征南陣亡病故的官員軍士。就靈谷做好事。普度他。恁禮部用心整理。欽此。
乙亥洪武二十八年。命僧錄司。設上中下三科。考試天下沙門。賜善世天禧等寺。糧米以給其食。賜僧錄司官。大佑袈裟衣衾。
大宗禪師 諱興。臺州人。住持徑山。三月十一日忽嘆曰。夫三十婦六齡。畢竟偶不成。遂坐去。
丙子洪武二十九年十一月。聖旨靈谷寺住持病故。恁禮部與祭祀。欽此。本部辦素祭遣官致祭。
丁丑洪武三十年。命僧錄司。行十三布政司。凡有寺院。
【現代漢語翻譯】 現代漢語譯本： 或者有一兩個人，隱居在崇山峻嶺的深谷中，真心想要修行的，允許他們修行。 有一個有妻子的僧人，允許大家捶打羞辱他，並且向他索要錢財。如果沒有錢，打死也不追究。 有一個有妻室的僧人，願意還俗的，允許他。願意拋棄妻室，修行的，也允許他。 僧寺庵院中，如果有高明的人，本來想和僧人交談，宣揚佛教。無奈僧人大多沒有才能，那人剛和僧人親近，僧人就生起求佈施的心。因此那人疏遠而不親近（內容過長，不記錄）。 唉！僧人如果按照朕的條例，或居住在山澤，或守護常住的寺廟，或遊歷四方而不擾民，不隨意進入市井村落。官民想要請僧人來聽經，豈不是很困難嗎？這樣，善良的人就會仰慕他們，到他們所在的地方焚香禮請，豈不是很高明嗎？實行的時間長了，佛道就會大昌盛。榜文告示之後，官民僧俗，膽敢有胡亂議論、行為乖張的，處以極刑。欽此。 七月十二日，本部官員同僧錄司在華蓋殿，恭敬地接受聖旨，為征南陣亡、病故的官員軍士，就在靈谷寺做好事，普遍超度他們。讓禮部用心整理。欽此。 乙亥洪武二十八年，命令僧錄司，設立上中下三科，考試天下的沙門（出家人的通稱）。賜給善世寺、天禧寺等寺廟糧米，用來供給他們的伙食。賜給僧錄司的官員大佑袈裟、衣衾。 大宗禪師，名諱興，臺州人，住持徑山。三月十一日忽然嘆息說：『夫三十，婦六齡，畢竟偶不成。』於是坐化而去。 丙子洪武二十九年十一月，聖旨說靈谷寺住持病故，讓禮部去祭祀。欽此。本部準備素菜祭品，派遣官員前去祭祀。 丁丑洪武三十年，命令僧錄司，前往十三布政司，凡是有寺院的。
【English Translation】 English version: Those who, alone or in pairs, live secluded in deep mountain valleys, sincerely desiring to cultivate themselves, are permitted to do so. A monk who has a wife, it is permitted for everyone to beat and humiliate him, and to demand money from him. If he has no money, it is permissible to beat him to death without consequence. A monk who has a wife and wishes to return to lay life is permitted to do so. One who wishes to abandon his wife and cultivate himself is also permitted to do so. In monasteries and nunneries, if there are wise people who originally intended to converse with the monks and propagate Buddhism, but unfortunately, most monks are untalented, and as soon as that person becomes close to the monk, the monk develops a desire to beg for alms. Therefore, that person becomes distant and not close (the content is too long to record). Alas! If monks follow my regulations, whether residing in mountains and marshes, guarding permanent monasteries, or traveling in all directions without disturbing the people, and not randomly entering markets and villages, wouldn't it be difficult for officials and commoners to seek monks to listen to scriptures? In this way, virtuous people will admire them and go to their locations to burn incense and respectfully invite them, wouldn't that be very wise? If practiced for a long time, Buddhism will greatly flourish. After the proclamation is posted, any officials, commoners, monks, or laity who dare to make reckless remarks or behave improperly will be punished with the utmost severity. Respect this. On July 12th, officials of this department, together with the Sangha Registry (Sēnglùsī) at the Hall of Literary Profundity (Huágài Diàn), respectfully received the imperial decree to perform meritorious deeds at Linggu Temple (Línggǔ Sì) for the officers and soldiers who died in battle or from illness during the Southern Campaign, and to universally deliver them. Let the Ministry of Rites (Lǐbù) carefully organize this. Respect this. In the year Yihai, the 28th year of Hongwu (Hóngwǔ) [1395], the Sangha Registry (Sēnglùsī) was ordered to establish three classes, upper, middle, and lower, to examine all the Sramanas (Shāmén) [a general term for monks] in the land. Grain and rice were bestowed upon temples such as Shanshi (Shànshì) and Tianxi (Tiānxǐ) Temples to provide for their food. The officials of the Sangha Registry (Sēnglùsī) were bestowed with Da Yu (Dà Yòu) kasayas (jiāshā) [monk's robes] and quilts. The Great Master Dazong (Dàzōng Chánshī), whose personal name was Xing (Xīng), was from Taizhou (Tāizhōu). He was the abbot of Jingshan (Jìngshān). On the eleventh day of the third month, he suddenly sighed and said, 'The husband is thirty, the wife is six years old, after all, they cannot be a couple.' Then he sat down and passed away. In the eleventh month of the year Bingzi, the 29th year of Hongwu (Hóngwǔ) [1396], the imperial decree stated that the abbot of Linggu Temple (Línggǔ Sì) had died from illness, and the Ministry of Rites (Lǐbù) was to perform a sacrifice. Respect this. This department prepared vegetarian offerings and dispatched officials to perform the sacrifice. In the year Dingchou, the 30th year of Hongwu (Hóngwǔ) [1397], the Sangha Registry (Sēnglùsī) was ordered to go to the thirteen provincial administration commissions. Wherever there are temples...
處所俱建禪堂。安禪集眾。
戊寅洪武三十一年。太祖定燕邸。後代取諱二十字四句曰。高瞻祁見祐厚載翊常由慈和怡伯仲簡靖迪先猷 二月二十九日。僧錄司左善世大佑等。于右順門欽奉聖旨。著江東驛江淮驛兩處。蓋兩座接待寺。著南北遊方僧道。往來便當欽此。
蘧庵法師 諱大佑。號蘧庵住持姑蘇北禪寺。詔為左善世。精究內外典籍。善天臺賢首教義。有彌陀略解凈土指歸等書。行世。
遂初法師 諱紹宗。號遂初。上海陳氏。十三出家于松江安國寺。得法于靜庵鎮法師。天資穎悟戒行精嚴。初說法于長慶。次遷吳興慈咸。大展玄風緇素向化。洪武癸酉應召。有事廬山奏對稱旨。賜金縷僧伽黎。擢右講經升右善世。是年月日示疾而逝。
四月。上不豫。閏五月十日崩。壽七十有一。是月十六日葬于孝陵。上尊謚曰。聖神文武欽明啟運俊德成功統天大孝高皇帝廟。號太祖。
太祖御製護法集 錄入集中者。不列備云棲護法錄中。
佛教利濟說 心經序 三經論
釋道論 誦經論 修教論
明施論 宦釋論 鬼神有無論
空實喻 拔儒僧文 僧道衡說
僧妙云說 僧竺隱說 清教錄
諭鐘山僧敕 諭天界寺僧 賜宗泐免官說
問佛仙
【現代漢語翻譯】 現代漢語譯本 各處都建造禪堂，以便僧人坐禪和聚集。
洪武三十一年戊寅年，太祖皇帝平定燕王府。後代爲了避諱，定了二十個字的四句：『高瞻祁見祐，厚載翊常由，慈和怡伯仲，簡靖迪先猷。』 二月二十九日，僧錄司左善世大佑等人，在右順門恭敬地接受聖旨，指示在江東驛和江淮驛兩處，建造兩座接待寺，方便南北來往的遊方僧人和道士。欽此。
蘧庵（Qu'an）法師，法名大佑（Da You），號蘧庵（Qu'an），住持姑蘇北禪寺。奉詔擔任僧錄司左善世。精通內外典籍，擅長天臺宗（Tiantai）和賢首宗（Xianshou）的教義。著有《彌陀略解》（Mi Tu Lue Jie）、《凈土指歸》（Jing Tu Zhi Gui）等書，流傳於世。
遂初（Suichu）法師，法名紹宗（Shao Zong），號遂初（Suichu），上海陳氏人。十三歲在松江安國寺出家，師從靜庵鎮（Jing An Zhen）法師得法。天資聰穎，戒行精嚴。最初在長慶寺說法，後來遷往吳興慈咸寺。大力弘揚佛法，僧俗都來歸化。洪武癸酉年，因廬山事務上奏，言辭得當，被賜予金縷僧伽黎（Jin Lu Seng Qie Li，袈裟）。擢升為右講經，后升爲右善世。于某年某月某日示疾圓寂。
四月，皇上身體不適。閏五月十日駕崩，享年七十一歲。本月十六日安葬于孝陵。皇上謚號為：聖神文武欽明啟運俊德成功統天大孝高皇帝，廟號太祖。
太祖御製護法集，被收入集中的內容，就不再列入云棲護法錄中。
佛教利濟說、心經序、三經論
釋道論、誦經論、修教論
明施論、宦釋論、鬼神有無論
空實喻、拔儒僧文、僧道衡說
僧妙云說、僧竺隱說、清教錄
諭鐘山僧敕、諭天界寺僧、賜宗泐免官說
問佛仙
【English Translation】 English version Everywhere, meditation halls were built for monks to practice Chan (Zen) and gather.
In the year Wuyin (Earthy Tiger) of the 31st year of Hongwu (1398), Emperor Taizu (the founding emperor of the Ming Dynasty) pacified the Prince of Yan's residence. Later generations established a twenty-character, four-line phrase to avoid naming taboo: 'Gao Zhan Qi Jian You, Hou Zai Yi Chang You, Ci He Yi Bo Zhong, Jian Jing Di Xian You.' On the 29th day of the second month, Da You (Da You), the Left Assistant of the Sangha Registry, and others respectfully received the imperial decree at the Right Shun Gate, instructing the construction of two reception temples at Jiangdong Station and Jianghuai Station to facilitate traveling monks and Taoists from the north and south. This is by imperial order.
Dharma Master Qu'an (Qu'an), named Da You (Da You), styled Qu'an (Qu'an), was the abbot of Beichan Temple in Gusu (Suzhou). He was summoned to serve as the Left Assistant of the Sangha Registry. He was proficient in both internal and external scriptures and excelled in the doctrines of the Tiantai (Tiantai) and Xianshou (Xianshou) schools. He authored books such as 'Brief Explanation of Amitabha' (Mi Tu Lue Jie) and 'Guide to Pure Land' (Jing Tu Zhi Gui), which are circulated in the world.
Dharma Master Suichu (Suichu), named Shao Zong (Shao Zong), styled Suichu (Suichu), was from the Chen family of Shanghai. He became a monk at the age of thirteen at Anguo Temple in Songjiang, receiving the Dharma from Dharma Master Jing An Zhen (Jing An Zhen). He was intelligent by nature and strict in observing the precepts. He initially preached at Changqing Temple and later moved to Cixian Temple in Wuxing. He greatly promoted the profound teachings, and both monastics and laypeople came to be transformed. In the year Guiyou of Hongwu, he submitted a memorial regarding affairs on Mount Lu, and his words were well-received. He was granted a gold-threaded Sangha Li (Jin Lu Qie Li, kasaya). He was promoted to Right Lecturer and then to Right Assistant of the Sangha Registry. He passed away due to illness on a certain day of a certain month.
In the fourth month, the Emperor was unwell. He passed away on the tenth day of the fifth intercalary month at the age of seventy-one. He was buried in Xiaoling Mausoleum on the sixteenth day of the same month. The Emperor's posthumous title was: 'Sage, Divine, Civil, and Martial, Reverent, Wise, Inaugurating, Accomplishing, Outstanding Virtue, Achieving Success, Unifying Heaven, Greatly Filial, High Emperor.' His temple name was Taizu.
The 'Collected Works Protecting the Dharma' Composed by Emperor Taizu; items included in this collection are not listed in the Yunqi Protector of Dharma Records.
'Discourse on Buddhism Benefiting and Aiding', 'Preface to the Heart Sutra', 'Treatise on the Three Sutras'
'Discourse on Buddhism and Taoism', 'Discourse on Reciting Sutras', 'Discourse on Cultivating Teachings'
'Discourse on Manifest Giving', 'Discourse on Eunuchs and Monks', 'Discourse on Whether Ghosts and Spirits Exist'
'Analogy of Emptiness and Reality', 'Document on Removing Confucian Monks', 'Discourse on Weighing Monks and Taoists'
'Discourse by Monk Miaoyun', 'Discourse by Monk Zhuyin', 'Qingjiao Records'
'Imperial Edict to the Monks of Zhongshan', 'Imperial Edict to the Monks of Tianjie Temple', 'Discourse on Granting Zong Le Exemption from Office'
'Questions about Buddhas and Immortals'
二篇 還經示僧 天界寺花架說
戒僧陶冶文 又諭僧 習唐太宗聖教序
游寺記 靈谷寺記 游新庵記
牛首山庵記 僧犯憲說 赦二役囚人
祭寶誌公文 祭道林文 贊十六羅漢二次
詩偈十九首 山居詩十二首
讚頌十三首
集列六十一人附見十五人。
道原禪師(衍) 秋潭法師(月) 宗律禪師
昭慶律師(濡) 太白法師(砥) 石湖禪師(美)
竺元禪師(道) 一元禪師(靈) 無著禪師
古梅老人 用明法師 懶牧禪師
靜庵禪師(鎮) 清源法師 白雲禪師
皇太孫即皇帝位。以明年為建文元年。大赦天下 太孫治喪禮。被髮哭踴。哀動左右。敕有司喪儀悉遵周禮。於是仿金藤遺制。前朝後殿左右角門。及西宮內寢各設座如生存。凡十一所有久不御者。即以香湯灑掃之。陳祖訓于東直殿。設重器于西直殿。京官四品以上。朝服執鉞。立於諸陛之上。自初十以至十六日。哭臨如禮。晝不飲勺水。夜不就枕簟。先是 太祖不豫。多暴怒遭譴戮者甚眾。太孫入侍事必躬承。服藥則親嘗以進。去後則親扶以起。唾壺溺器之屬。靡不手提以獻。而愉色婉容藹然可掬 太祖氣已漸平多所全宥。當深更
【現代漢語翻譯】 現代漢語譯本 二篇 還經示僧 天界寺花架說 戒僧陶冶文 又諭僧 習唐太宗聖教序 游寺記 靈谷寺記 游新庵記 牛首山庵記 僧犯憲說 赦二役囚人 祭寶誌公文（Baozhi Gong，寶誌禪師，南北朝時期的著名禪僧） 祭道林文（Daolin，東晉高僧） 贊十六羅漢二次 詩偈十九首 山居詩十二首 讚頌十三首 集列六十一人附見十五人。 道原禪師(衍)（Daoyuan，禪師名） 秋潭法師(月)（Qiutan，法師名） 宗律禪師（Zonglü，禪師名） 昭慶律師(濡)（Zhaoqing，律師名） 太白法師(砥)（Taibai，法師名） 石湖禪師(美)（Shihu，禪師名） 竺元禪師(道)（Zhuyuan，禪師名） 一元禪師(靈)（Yiyuan，禪師名） 無著禪師（Wuzhuo，禪師名） 古梅老人（Gumei Laoren，禪師名） 用明法師（Yongming，法師名） 懶牧禪師（Lanmu，禪師名） 靜庵禪師(鎮)（Jingan，禪師名） 清源法師（Qingyuan，法師名） 白雲禪師（Baiyun，禪師名） 皇太孫即皇帝位。以明年為建文元年。大赦天下。太孫治喪禮。被髮哭踴。哀動左右。敕有司喪儀悉遵周禮。於是仿金藤遺制。前朝後殿左右角門。及西宮內寢各設座如生存。凡十一所有久不御者。即以香湯灑掃之。陳祖訓于東直殿。設重器于西直殿。京官四品以上。朝服執鉞。立於諸陛之上。自初十以至十六日。哭臨如禮。晝不飲勺水。夜不就枕簟。先是 太祖不豫。多暴怒遭譴戮者甚眾。太孫入侍事必躬承。服藥則親嘗以進。去後則親扶以起。唾壺溺器之屬。靡不手提以獻。而愉色婉容藹然可掬。太祖氣已漸平多所全宥。當深更
【English Translation】 English version Two Essays: Returning Scriptures and Instructing Monks; On the Flower Rack at Tianjie Temple Admonishing Monks to Cultivate; Also Instructing Monks to Study the Preface to the Sacred Teachings of Emperor Taizong of Tang Temple Visit Records: Record of Linggu Temple; Record of Visiting the New Hermitage Record of the Hermitage at Niushou Mountain; On Monks Violating the Constitution; Pardoning Two Categories of Imprisoned Laborers Memorial for Baozhi Gong (Baozhi Gong, a famous Chan monk of the Southern and Northern Dynasties); Memorial for Daolin (Daolin, a prominent monk of the Eastern Jin Dynasty); Praises for the Sixteen Arhats (twice) Nineteen Poems and Verses; Twelve Poems on Mountain Dwelling Thirteen Praises and Eulogies A Collection Listing Sixty-One People with Fifteen Others Appended. Chan Master Daoyuan (Yan) (Daoyuan, name of a Chan master); Dharma Master Qiutan (Yue) (Qiutan, name of a Dharma master); Chan Master Zonglü (Zonglü, name of a Chan master) Vinaya Master Zhaoqing (Ru) (Zhaoqing, name of a Vinaya master); Dharma Master Taibai (Di) (Taibai, name of a Dharma master); Chan Master Shihu (Mei) (Shihu, name of a Chan master) Chan Master Zhuyuan (Dao) (Zhuyuan, name of a Chan master); Chan Master Yiyuan (Ling) (Yiyuan, name of a Chan master); Chan Master Wuzhuo (Wuzhuo, name of a Chan master) Old Man Gumei (Gumei Laoren, name of a Chan master); Dharma Master Yongming (Yongming, name of a Dharma master); Chan Master Lanmu (Lanmu, name of a Chan master) Chan Master Jingan (Zhen) (Jingan, name of a Chan master); Dharma Master Qingyuan (Qingyuan, name of a Dharma master); Chan Master Baiyun (Baiyun, name of a Chan master) The Imperial Grandson Ascended the Throne. The following year was designated the first year of the Jianwen era. A general amnesty was granted to the realm. The Imperial Grandson oversaw the funeral rites, letting down his hair and weeping, his sorrow moving all around him. He ordered the relevant officials to ensure that the funeral rites followed the Rites of Zhou in every detail. Thus, following the precedents left by Jin Teng, seats were set up in the front court, the rear palace, the left and right corner gates, and the inner chambers of the West Palace, as if he were still alive. All eleven places that had long been unused were sprinkled and swept with fragrant water. The ancestral instructions were displayed in the East Straight Hall, and important ritual vessels were placed in the West Straight Hall. Officials of the fourth rank and above in the capital, wearing court attire and holding axes, stood on the steps. From the tenth to the sixteenth day, they mourned and paid respects according to the rites, not drinking a drop of water during the day and not resting on pillows or mats at night. Previously, when Emperor Taizu (Hongwu Emperor) was unwell, he was often irascible, and many were punished and executed. The Imperial Grandson personally attended to him, always serving him himself. He personally tasted the medicine before offering it. After the Emperor took the medicine, he personally helped him up. He personally carried and presented the spittoon and chamber pot. His pleasant expression and gentle manner were truly endearing. Emperor Taizu's anger gradually subsided, and he pardoned many.
夜分。侍衛酣寢際。呼無不應。應無不起。蓋終夕未嘗交睫也。太孫素豐腴。至是哀毀骨立矣。是日諸大臣迎之於大明門外。群臣百姓望見其毀瘠之容深墨之色。與哭泣之哀。莫不舉手加額。曰天子純孝。舉喁喁然。有至德之思焉 詔行三年喪 命齊泰黃子澄預參國事 命方孝孺為博士侍講 蹇義為吏部侍郎 夏原吉為戶部侍郎 徴江西處士楊士奇。為翰林院編纂官 張統為吏部尚書 熒惑守心。程濟通術數。上書言。北方兵起期在來年。
(皇明崇禎十一年春月金蓋云蘧壽光比丘寓杏溪遽庵纂錄編次)。
釋鑒稽古略續集(二) 大正藏第 49 冊 No. 2038 釋鑒稽古略續集
釋鑒稽古略續集
歸安杏溪蘧庵比丘大聞
幻輪 彙編
蘧庵居士 嚴爾圭 校梓
建文皇帝
諱允炆。太祖之孫。懿文太子子也。洪武十年十一月己卯。懿文繼妃呂氏所生。生十年而懿文卒。時太祖年六十有五矣。是年九月庚寅。立為皇太孫。至是太祖崩即位。年二十二。靖難兵起至金川門。帝避位遜去。在位四年。
己卯建文元年正月。大祀天地于南郊。還宮御奉天殿。受群臣賀。方孝孺進郊祀頌。上嘉納之。遣使告即位天下神祇 詔尊皇考懿文太子。為興宗孝
【現代漢語翻譯】 現代漢語譯本 夜深了。侍衛們都已熟睡，呼喚他們沒有不迴應的，迴應了沒有不起來的。這是因為他們整夜都沒有閤眼。太孫（指建文帝）原本體態豐腴，到這時卻因過度悲傷而變得骨瘦如柴。這天，各位大臣在大明門外迎接他。群臣百姓望見他那憔悴的面容和深沉的臉色，以及他那悲痛的哭泣，無不舉手放在額頭上，說道：『天子真是純孝啊！』大家都這樣低聲議論，表達了對他的至高德行的思念。 下詔實行三年喪期，命令齊泰、黃子澄參與國家大事，任命方孝孺為博士侍講，蹇義為吏部侍郎，夏原吉為戶部侍郎，徵召江西隱士楊士奇擔任翰林院編纂官，張統為吏部尚書。熒惑（火星）出現在心宿的位置。程濟精通術數，上書說，北方軍隊起兵的日期就在來年。 （皇明崇禎十一年春月金蓋云蘧壽光比丘寓杏溪遽庵纂錄編次）。 釋鑒稽古略續集(二) 大正藏第 49 冊 No. 2038 釋鑒稽古略續集 釋鑒稽古略續集 歸安杏溪蘧庵比丘大聞 幻輪 彙編 蘧庵居士 嚴爾圭 校梓 建文皇帝 諱允炆（建文帝名諱）。是太祖（明太祖朱元璋）的孫子，懿文太子（朱標）的兒子。洪武十年十一月己卯日，由懿文太子的繼妃呂氏所生。十歲時懿文太子去世。當時太祖六十五歲。同年九月庚寅日，被立為皇太孫。到太祖駕崩時即位，年僅二十二歲。靖難之役的軍隊攻到金川門時，建文帝退位離去。在位四年。 己卯建文元年正月。在南郊祭祀天地。返回皇宮，在奉天殿接受群臣的祝賀。方孝孺進獻郊祀頌，皇上嘉獎並採納。派遣使者向天下神祇宣告即位。下詔尊奉皇考懿文太子為興宗孝...
【English Translation】 English version The night was deep. The guards were sound asleep, and calling them would always elicit a response; responding would always lead to them getting up. This was because they had not closed their eyes all night. The Grandson (referring to Emperor Jianwen) was originally plump, but by this time he had become emaciated due to excessive grief. On this day, the various ministers welcomed him outside the Daming Gate. The assembled officials and common people, seeing his haggard face, deep dark complexion, and sorrowful weeping, all raised their hands to their foreheads, saying, 'The Emperor is truly filial!' Everyone murmured in this way, expressing their thoughts of his supreme virtue. An edict was issued to observe a three-year mourning period, and Qi Tai and Huang Zicheng were ordered to participate in state affairs. Fang Xiaoru was appointed as a lecturing academician, Jian Yi as the Vice Minister of the Ministry of Personnel, Xia Yuanji as the Vice Minister of the Ministry of Revenue, and the recluse Yang Shiqi from Jiangxi was summoned to serve as an editor in the Hanlin Academy. Zhang Tong was appointed as the Minister of the Ministry of Personnel. Mars appeared in the constellation of Antares. Cheng Ji, skilled in numerology, submitted a memorial stating that the date of the uprising of the northern armies would be in the coming year. (Compiled and edited by the monk Jin Gaiyun Qu Shouchang of Xingxi Ju'an in the spring of the eleventh year of the Chongzhen era of the Huangming Dynasty). Shijian Jigu Lue Continued Collection (2) Taisho Tripitaka Volume 49 No. 2038 Shijian Jigu Lue Continued Collection Shijian Jigu Lue Continued Collection Dawen, a monk of Xingxi Ju'an in Guian Phantom Wheel Compilation Layman of Ju'an, Yan Ergui, collated and printed. Emperor Jianwen His personal name was Yunwen (Emperor Jianwen's personal name). He was the grandson of Emperor Taizu (Ming Taizu Zhu Yuanzhang) and the son of Crown Prince Yiwen (Zhu Biao). He was born on the day of Ji Mao in the eleventh month of the tenth year of Hongwu, to Lady Lü, the secondary consort of Crown Prince Yiwen. When he was ten years old, Crown Prince Yiwen passed away. At that time, Emperor Taizu was sixty-five years old. In the Gengyin month of the same year, he was established as the Imperial Grandson. When Emperor Taizu passed away, he ascended the throne at the age of twenty-two. When the armies of the Jingnan Campaign attacked Jinchuan Gate, Emperor Jianwen abdicated and left. He reigned for four years. In the first month of the year Ji Mao, the first year of the Jianwen era, he performed the great sacrifice to Heaven and Earth in the southern suburbs. Returning to the palace, he received the congratulations of the assembled officials in the Fengtian Hall. Fang Xiaoru presented a eulogy for the suburban sacrifice, which the Emperor praised and accepted. Envoys were sent to announce his accession to the throne to the deities of the realm. An edict was issued to posthumously honor his late father, Crown Prince Yiwen, as Emperor Xingzong Xiao...
康皇帝封弟允熥吳王。允熞衡王。允𤐤徐王。立子文奎為皇太子 詔開史館。纂修太祖高皇帝實錄 詔優賢養老。墾田興學。考察官吏。旌孝賑貧。掩骸埋胔。贖鬻子減租 卓敬曰。夫萌而未動者幾也。量時而為者勢也。勢非至勁莫能動。幾非至明莫能察 三月京師地震求直言 召解縉為翰林待詔 六月靖難兵起。以丘福張玉朱能。為都指揮。以誅齋泰黃子澄為名 燕王召道衍等共謀語。未幾檐瓦飄墜地而碎。王以為不祥。色殊不懌。道衍曰。此祥也。王謾罵曰。汝何妄言。此烏得為祥。道衍曰。天意欲殿下易黃瓦。爾王乃喜。是日謀乃定。
僧道衍者蘇之長洲人。姚廣孝也。初祝髮為相城妙智庵僧。法名道衍。字斯道。時相城靈應觀。道士韋應真者。讀書學道法兼通兵機。道衍師之盡得其術。然深自藏晦人無知者。已而至京口。賦覽古詩曰。譙㯭年來戰血干。煙火猶自半凋殘。五州山近朝雲亂。萬歲樓空夜月寒。江水無潮通鐵甕。野田有路到金壇。蕭梁事業今何在。北固青青眼倦看。其友宗泐見其搖膝長吟笑之曰。此豈釋子語耶。斯道斯道汝薄南朝矣。既而宗泐舉道衍往燕。住持北平慶壽寺。或薦道衍文武異才。燕王召見問曰。爾能卜乎。道衍操吳音連對曰會會。即開襟出太平錢五文啟王。自祝連擲之睨王曰
【現代漢語翻譯】 現代漢語譯本： 康熙皇帝封他的弟弟允熥（Yunteng）為吳王，允熞（Yun jian）為衡王，允𤐤（Yun Yin）為徐王。冊立兒子文奎（Wen Kui）為皇太子。
下詔開設史館，編纂修訂《太祖高皇帝實錄》。
下詔優待賢才、贍養老人，開墾田地、興辦學校，考察官吏，表彰孝行、賑濟貧困，收埋暴露的屍骨，贖回被賣的子女，減免租稅。
卓敬（Zhuo Jing）說：『萌芽而尚未行動的是『幾』（ji，預兆），衡量時勢而行動的是『勢』（shi，形勢）。沒有極強的力量無法推動『勢』，沒有極高的智慧無法察覺『幾』。』
三月，京城發生地震，朝廷下令徵求直言。
召見解縉（Xie Jin）擔任翰林待詔。
六月，靖難之役爆發。朝廷任命丘福（Qiu Fu）、張玉（Zhang Yu）、朱能（Zhu Neng）為都指揮，以誅殺齊泰（Qi Tai）、黃子澄（Huang Zicheng）為名。
燕王召見道衍（Dao Yan）等人共同商議。沒過多久，屋檐上的瓦片飄落墜地而碎。燕王認為是不祥之兆，臉色非常不悅。道衍說：『這是吉祥之兆。』燕王謾罵道：『你胡說什麼！這怎麼會是吉祥之兆？』道衍說：『天意是想讓殿下更換黃瓦（指稱帝）。』燕王這才高興。當天，謀劃最終確定。
僧人道衍是蘇州長洲人，本名姚廣孝（Yao Guangxiao）。起初剃髮出家，在相城妙智庵當僧人，法名道衍，字斯道。當時相城靈應觀的道士韋應真（Wei Yingzhen）讀書學道法，兼通兵法，道衍向他學習，盡得其術。但他深藏不露，沒有人知道。之後他到了京口，吟誦古詩說：『譙㯭（Qiaolou）年來戰血干，煙火猶自半凋殘。五州山近朝雲亂，萬歲樓空夜月寒。江水無潮通鐵甕，野田有路到金壇。蕭梁事業今何在，北固青青眼倦看。』他的朋友宗泐（Zong Le）見他搖膝長吟，笑著說：『這哪裡是出家人說的話啊！斯道啊斯道，你輕視南朝了。』不久，宗泐推薦道衍前往燕地，主持北平慶壽寺。有人推薦道衍文武雙全，有奇異的才能。燕王召見他，問道：『你懂占卜嗎？』道衍用吳地方言連聲回答說『會會』。隨即敞開衣襟，拿出五枚太平錢，向燕王啟奏，連續投擲，斜眼看著燕王說
【English Translation】 English version: The Kangxi Emperor enfeoffed his younger brother Yunteng (允熥, Prince Yunteng) as Prince Wu, Yun jian (允熞, Prince Yun jian) as Prince Heng, and Yun Yin (允𤐤, Prince Yun Yin) as Prince Xu. He established his son Wen Kui (文奎, Wen Kui) as the Crown Prince.
He issued an edict to establish the National History Office to compile and revise the 'Veritable Records of Emperor Taizu Gao'.
He issued an edict to honor the virtuous and care for the elderly, cultivate land and promote education, examine officials, commend filial piety and relieve poverty, collect exposed corpses for burial, redeem sold children, and reduce rents.
Zhuo Jing (卓敬, Zhuo Jing) said, 'That which sprouts but has not yet moved is 'ji' (幾, omen). That which acts by measuring the times is 'shi' (勢, situation). Without extreme strength, 'shi' cannot be moved. Without extreme wisdom, 'ji' cannot be perceived.'
In March, an earthquake occurred in the capital, and the court ordered the solicitation of frank advice.
Xie Jin (解縉, Xie Jin) was summoned to serve as a Hanlin Academician-in-Waiting.
In June, the Jingnan Campaign broke out. Qiu Fu (丘福, Qiu Fu), Zhang Yu (張玉, Zhang Yu), and Zhu Neng (朱能, Zhu Neng) were appointed as commanders, ostensibly to punish Qi Tai (齊泰, Qi Tai) and Huang Zicheng (黃子澄, Huang Zicheng).
The Prince of Yan summoned Dao Yan (道衍, Dao Yan) and others to discuss matters. Before long, roof tiles fell and shattered on the ground. The Prince of Yan considered it an ominous sign and looked displeased. Dao Yan said, 'This is an auspicious sign.' The Prince of Yan scolded, 'What nonsense are you talking about! How can this be an auspicious sign?' Dao Yan said, 'Heaven intends for Your Highness to replace the yellow tiles (referring to becoming emperor).' Only then was the Prince of Yan pleased. That day, the plan was finalized.
The monk Dao Yan was a native of Changzhou in Suzhou, whose original name was Yao Guangxiao (姚廣孝, Yao Guangxiao). He initially shaved his head and became a monk at Miaozhi Temple in Xiangcheng, with the Dharma name Dao Yan and courtesy name Sidao. At that time, the Taoist priest Wei Yingzhen (韋應真, Wei Yingzhen) of Lingying Temple in Xiangcheng studied Taoist doctrines, and was also versed in military strategy. Dao Yan studied under him and mastered his skills completely. However, he kept it hidden, and no one knew. Later, he went to Jingkou and recited an ancient poem, 'The blood of battle has dried up at Qiaolou over the years, the scenery is still half withered. The Five Continents Mountain is close, and the morning clouds are chaotic, the Longevity Tower is empty, and the night moon is cold. The river has no tide to connect to Tieweng, and the fields have a road to Jintan. Where is the cause of Xiao Liang now, Beigu is green and tired of seeing.' His friend Zong Le (宗泐, Zong Le) saw him shaking his knees and chanting, and laughed, 'How can this be the words of a monk! Sidao, Sidao, you despise the Southern Dynasties.' Soon after, Zong Le recommended Dao Yan to Yan, to preside over Qingshou Temple in Beiping. Someone recommended Dao Yan as having both literary and military talents, with extraordinary abilities. The Prince of Yan summoned him and asked, 'Do you understand divination?' Dao Yan replied repeatedly in the Wu dialect, 'Yes, yes.' Immediately, he opened his robe, took out five Taiping coins, reported to the Prince of Yan, and threw them continuously, squinting at the Prince of Yan and said
。殿下將無作皇帝乎。王叱曰。和尚勿謬說。道衍悚然而退。他日實告之。道衍進言輒合。因薦相術袁珙以決之。蓋道衍嘗游嵩山寺遇珙。珙相之曰。寧馨胖和尚乃爾耶。目三角彯白形如病虎。性必嗜殺。他日劉秉忠之流也。道衍大笑。因此自負。王亦聞珙名。托以勾逃軍下召珙。至燕使者與飲于酒肆。王易服雜衛士亦入肆。珙一見即趨。拜王前佔其為他日太平天子。王大喜。館珙于道行僧舍。世傳二語云。辨宰相於嵩山佛寺。識真主于長安酒家。謂此也。王時與道衍語。多奇秘者王甚重之。道衍時或誤爾汝王前。王弗之責也。靖難之圖實起于道衍。云燕王密語道衍。以人心所向。對曰。天之所造何論民心。自是遂以道衍為軍師。
江北蝗有司請捕。上曰。朕以不德致蝗。又殺蝗以重朕過。臣民極言朕失。俾得改。赦疑獄捐逋租。周窮乏以修實政。蝗不為災。更有秋 八月祭告天地祖宗告出征也。戒北征諸將士曰。昔蕭繹舉兵入京。而令其下曰。一門之內自極兵威。不仁之極今爾。將士與燕王對壘。務體此意。無使朕負殺叔父名 程濟初。以北方兵起議。為妄言繫獄。赦之擢為翰林。充軍師護北征 贈王袆為翰林學士。謚文節。
庚辰建文二年八月。承天門易名皋門。端門為應門。午門為端門。謹身殿為
【現代漢語翻譯】 現代漢語譯本：殿下想當皇帝嗎？朱棣斥責他說：『和尚不要胡說！』姚廣孝惶恐地退下。之後，姚廣孝確實把這個想法告訴了朱棣。姚廣孝提出的建議總能與朱棣的想法相合。因此，他推薦了相面術士袁珙來為朱棣決斷。原來，姚廣孝曾經在嵩山寺遊歷時遇到了袁珙。袁珙為他相面說：『這個胖和尚竟然是這樣的人嗎！眼睛是三角形的，眼白很多，形態像一隻病虎，性格必定嗜殺。他日後會是劉秉忠那樣的人物。』姚廣孝聽后大笑。因此更加自負。朱棣也聽說了袁珙的名聲，借口搜捕逃兵，下令召見袁珙。袁珙到達燕地后，使者在酒館裡宴請他。朱棣換了便服，混在侍衛中也進入了酒館。袁珙一眼就認出了朱棣，立刻上前拜見，預言他日後會成為太平天子。朱棣聽后非常高興，把袁珙安置在道衍的僧舍里。世間流傳著兩句話：『在嵩山佛寺辨識宰相，在長安酒家識**。』說的就是這件事。朱棣當時與姚廣孝交談，多是奇特隱秘的事情，朱棣非常器重他。姚廣孝有時會在朱棣面前不小心用『你』、『我』這樣的稱呼，朱棣也不責怪他。靖難之役的圖謀實際上是從姚廣孝開始的。據說燕王私下問姚廣孝，應該如何看待人心向背。姚廣孝回答說：『天意所定，何必在乎民心。』從此，朱棣就任命姚廣孝為軍師。 江北發生蝗災，有關官員請求捕捉蝗蟲。皇上說：『我因為沒有德行才導致蝗災，如果再殺蝗蟲，就更加加重了我的過錯。臣民極力指出我的過失，使我能夠改正。』於是赦免了有疑問的案件，減免了拖欠的賦稅，賙濟了貧困的人，以此來修明實際的政事。蝗蟲不再成災，迎來了豐收的秋季。八月，祭告天地祖宗，宣告出征。告誡北征的將士們說：『過去蕭繹興兵進入京城，卻命令他的部下說：『一門之內，要極盡兵威。』這是不仁到了極點。現在你們將士與燕王對壘，務必要體會這個意思，不要讓我背上殺叔父的罪名。』程濟當初因為議論北方兵變，被認為是妖言惑眾而關進監獄，現在赦免了他，提拔為翰林，充當軍師，護衛北征。追贈王袆（Wang Yi）為翰林學士，謚號文節。 庚辰年，建文二年八月，將承天門改名為皋門，端門改為應門，午門改為端門，謹身殿改為……
【English Translation】 English version: Did Your Highness intend to become the emperor? Zhu Di scolded him, saying, 'Monk, don't talk nonsense!' Yao Guangxiao retreated in fear. Later, Yao Guangxiao indeed told Zhu Di this idea. Yao Guangxiao's suggestions always coincided with Zhu Di's thoughts. Therefore, he recommended the physiognomist Yuan Gong (Yuan Gong, a physiognomist) to make a decision for Zhu Di. It turned out that Yao Guangxiao had met Yuan Gong while traveling in Songshan Temple. Yuan Gong read his face and said, 'Is this fat monk really like this! His eyes are triangular, with a lot of white, and his shape is like a sick tiger. His nature must be bloodthirsty. He will be a figure like Liu Bingzhong (Liu Bingzhong, a famous advisor) in the future.' Yao Guangxiao laughed after hearing this. Therefore, he became even more conceited. Zhu Di also heard of Yuan Gong's reputation and, on the pretext of searching for deserters, ordered Yuan Gong to be summoned. After Yuan Gong arrived in Yan, the envoy hosted him in a tavern. Zhu Di changed into plain clothes and entered the tavern with the guards. Yuan Gong recognized Zhu Di at a glance and immediately stepped forward to pay his respects, predicting that he would become the Taiping Emperor (Taiping Emperor, an emperor who brings peace) in the future. Zhu Di was very happy after hearing this and placed Yuan Gong in Yao Guangxiao's monastery. There are two sentences circulating in the world: 'Identify the prime minister in the Songshan Buddhist temple, and recognize ** in the Chang'an tavern.' This is what it refers to. Zhu Di at that time talked with Yao Guangxiao, mostly about strange and secret things, and Zhu Di valued him very much. Yao Guangxiao would sometimes accidentally use 'you' and 'I' in front of Zhu Di, and Zhu Di did not blame him. The plot of the Jingnan Campaign (Jingnan Campaign, a civil war) actually started with Yao Guangxiao. It is said that the Prince of Yan secretly asked Yao Guangxiao how he should view the people's hearts. Yao Guangxiao replied, 'What is determined by Heaven, why care about the people's hearts?' From then on, Zhu Di appointed Yao Guangxiao as his military advisor. In Jiangbei, there was a locust plague, and the officials concerned requested to catch the locusts. The emperor said, 'I have caused the locust plague because I have no virtue. If I kill the locusts again, it will only increase my fault. The subjects have tried their best to point out my faults so that I can correct them.' So he pardoned doubtful cases, reduced arrears in taxes, and helped the poor, in order to improve the actual administration. The locusts no longer caused disasters, and a bumper autumn was ushered in. In August, sacrifices were made to heaven, earth, and ancestors to announce the expedition. He warned the generals of the Northern Expedition, saying, 'In the past, Xiao Yi (Xiao Yi, a historical figure) raised troops and entered the capital, but ordered his subordinates to say, 'Within one family, we must exhaust the power of the military.' This is the extreme of inhumanity. Now you generals are facing the Prince of Yan, you must understand this meaning and do not let me bear the crime of killing my uncle.' Cheng Ji (Cheng Ji, a historical figure) was initially imprisoned for discussing the rebellion in the north, as it was considered a false statement to confuse the public. Now he was pardoned and promoted to the Hanlin Academy, serving as a military advisor to protect the Northern Expedition. Wang Yi (Wang Yi, a historical figure) was posthumously awarded the title of Hanlin Academician, with the posthumous title of Wenjie. In the year of Gengchen, August of the second year of Jianwen, Chengtian Gate was renamed Gao Gate, Duan Gate was renamed Ying Gate, Wu Gate was renamed Duan Gate, and Jinshen Hall was renamed...
正心殿 詔舉攸通文學。以處士唐愚為學士。
辛巳建文三年。燕兵敗於東昌。初靖難兵起。道衍曰。師行必克。但費兩日耳。及至此曰。前固已言。兩日乃昌字也。自此全勝矣 二月文皇。令僧修佛會。祭陣亡將士張玉等。自為文祭之 三月。詔逐齊泰黃子澄于外。責以付託不效。藉其家以謝燕人。
壬午建文四年六月十三日。帝縱火焚宮。變服遁去。京師傳言帝崩。燕王按兵入城。臣民皆迎勸進許之。遣人佈告天下 太祖預知帝之不終也。大漸時授一小篋。封鑰甚密。戒以急難乃啟。至是窘迫無計。啟篋視之得楊應能度牒及披剃之具。遂削髮披緇執度牒。自御溝出至郊壇而走。時宮中火起。咸以為建文自焚矣 上出亡時。問計程濟。濟曰云云。立召僧人為上剃髮。從出亡遇險輒用術脫去。數十年後。隨上至南京。莫知所終。與同邑高翔起明經。翔勵名節。濟好術數。翔曰。愿為忠臣。濟曰。愿為智士。其後翔九十死難 帝生而慈慧好詩文古典禮文章。至性孝友。異常人子。方懿文之病癰也。帝年方幼含淚撫摩。晝夜不暫離。親吮吸之。及懿文薨哭踴哀慕至水漿不入口者五日。太祖政尚嚴刻。帝濟以寬大。中外愛戴 初建文中有道士歌於途曰。莫逐燕逐燕日高飛。高飛上帝畿。已而忽不見。人莫能測。
【現代漢語翻譯】 現代漢語譯本 正心殿，下詔選拔精通文學的人才，任命處士唐愚為學士。
辛巳年，建文三年。燕軍在東昌戰敗。當初靖難之兵起事時，道衍（指姚廣孝，明初高僧，參與策劃靖難之役）說：『軍隊出征必定能勝利，只不過要花費兩天時間罷了。』等到東昌戰敗時，又說：『之前已經說過，兩天乃是「昌」字啊。』從此以後就完全勝利了。二月，文皇（指朱棣，後來的明成祖）命令僧人舉行佛會，祭奠陣亡將士張玉等人，親自撰寫祭文祭奠他們。三月，下詔將齊泰、黃子澄驅逐到外地，責備他們受朝廷重託卻不能建功，沒收他們的家產來向燕地的人謝罪。
壬午年，建文四年六月十三日。建文帝（指朱允炆）縱火焚燒宮殿，改換服裝逃走。京城中傳言皇帝駕崩。燕王（指朱棣）率軍進城，臣民都迎接並勸他即位，朱棣答應了。派遣人向天下發布公告。太祖（指朱元璋）預先知道建文帝不能善終。臨終時授予一個小箱子，封鎖得很嚴密，告誡說遇到緊急危難時才能打開。到這時建文帝處境窘迫，沒有辦法，打開箱子一看，得到楊應能的度牒（僧人證明檔案）以及剃髮的工具。於是剃髮穿上僧袍，拿著度牒，從皇宮的排水溝出來，到郊壇逃走了。當時宮中起火，人們都以為是建文帝自焚了。皇上（指建文帝）出逃時，向程濟詢問計策。程濟說了些什麼。立刻召來僧人為皇上剃髮。跟隨出逃遇到危險時，常常用方術脫身。幾十年后，跟隨皇上到了南京，沒有人知道他的最終結局。程濟與同鄉高翔一起以明經科出身。高翔致力於名節，程濟喜歡術數。高翔說：『我願意做忠臣。』程濟說：『我願意做智士。』後來高翔九十歲時為國難而死。建文帝生來就慈愛聰慧，喜歡詩文、古典、禮儀文章，天性孝順友愛，與一般人家的兒子不同。方懿文（指馬皇后）生癰瘡時，建文帝年紀還小，含著眼淚撫摸，日夜不離開，親自吸吮膿血。等到懿文去世，哭泣哀號，悲傷思慕，甚至五天不吃不喝。太祖為政崇尚嚴厲苛刻，建文帝用寬大來彌補，中外臣民都愛戴他。當初建文年間，有道士在路上唱歌說：『不要追逐燕，追逐燕，燕子高飛，高飛到上帝的都城。』不久忽然不見了，沒有人能夠測透其中的含義。
【English Translation】 English version Zhengxin Hall: An edict was issued to select those well-versed in literature, and the recluse Tang Yu was appointed as an academician.
In the year of Xin Si, the third year of Jianwen (referring to the reign of Emperor Jianwen). The Yan army was defeated at Dongchang. Initially, when the Jingnan army (referring to the army of Zhu Di, later the Yongle Emperor, who rebelled against Emperor Jianwen) rose in revolt, Daoyan (referring to Yao Guangxiao, a prominent monk in the early Ming Dynasty who participated in planning the Jingnan campaign) said, 'The army's expedition will surely be victorious, but it will only take two days.' When they were defeated at Dongchang, he then said, 'I had already said before that two days is the character 'Chang' (昌, meaning flourishing).' From then on, they were completely victorious. In February, Emperor Wenhuan (referring to Zhu Di, the later Yongle Emperor) ordered monks to hold a Buddhist service to commemorate the fallen soldiers such as Zhang Yu, and he personally wrote a eulogy to commemorate them. In March, an edict was issued to banish Qi Tai and Huang Zicheng to other places, blaming them for failing to achieve success despite being entrusted by the court, and confiscating their property to apologize to the people of Yan.
In the year of Ren Wu, the fourth year of Jianwen, on the thirteenth day of the sixth month. Emperor Jianwen (referring to Zhu Yunwen) set fire to the palace and fled in disguise. Rumors spread in the capital that the emperor had passed away. The Prince of Yan (referring to Zhu Di) led his troops into the city, and the officials and people welcomed him and urged him to ascend the throne, which Zhu Di agreed to. He sent people to issue an announcement to the world. Emperor Taizu (referring to Zhu Yuanzhang) foresaw that Emperor Jianwen would not have a good end. When he was dying, he gave a small box, sealed very tightly, and warned that it could only be opened in times of emergency. At this time, Emperor Jianwen was in a desperate situation and had no choice but to open the box, and found Yang Yingneng's ordination certificate (a monk's certificate) and shaving tools. So he shaved his head, put on a monk's robe, and holding the ordination certificate, he went out of the palace drainage ditch and fled to the suburban altar. At that time, a fire broke out in the palace, and people thought that Emperor Jianwen had immolated himself. When the Emperor (referring to Emperor Jianwen) fled, he asked Cheng Ji for advice. Cheng Ji said something. He immediately summoned a monk to shave the Emperor's head. When encountering danger during the escape, he often used magic to escape. Decades later, he followed the Emperor to Nanjing, and no one knew his final fate. Cheng Ji and his fellow villager Gao Xiang both came from the Mingjing Department. Gao Xiang devoted himself to fame and integrity, while Cheng Ji liked numerology. Gao Xiang said, 'I am willing to be a loyal minister.' Cheng Ji said, 'I am willing to be a wise man.' Later, Gao Xiang died for his country at the age of ninety. Emperor Jianwen was born with kindness and wisdom, and loved poetry, classics, etiquette, and writing. He was naturally filial and fraternal, unlike the sons of ordinary families. When Fang Yiwen (referring to Empress Ma) had carbuncles, Emperor Jianwen was still young, and he stroked her with tears in his eyes, never leaving her day or night, and personally sucked the pus and blood. When Yiwen passed away, he cried and mourned, grieving and longing, even going without food or drink for five days. Emperor Taizu's administration advocated strictness and harshness, and Emperor Jianwen made up for it with leniency, and the officials and people loved him. In the early years of Jianwen, a Taoist sang on the road, saying, 'Do not chase Yan, chase Yan, the Yan soars high, soars high to the capital of God.' Soon he suddenly disappeared, and no one could fathom its meaning.
至是始驗其言云 以天子禮為建文發喪。遣官致祭。輟朝三日 方孝孺持斬衰服。晝夜號哭。召至。上曰。我家事耳。先生何自苦。命作詔授以紙筆。孝孺大書數字。擲筆于地曰。死則死耳。詔不可草 先是道衍托以上曰。南有方孝孺。素有學行。武成之日必不降附。請勿殺之。殺之則天下好學者絕矣 十月。以僧道衍為僧錄司左善世 靖難死節之臣。其章章著者。後人褒其姓名曰革除遺事。一首罹禍及陣亡之臣凡十九人。聞變自盡十五人。在朝罹禍二十三人。在外二十人。中外士臣百九十八人。不及難六人。被斥六人。見用二十二人。
太宗文皇帝
高皇帝第四子。初封燕王。后憤齊黃之亂典章。起靖難而入正大統。在位二十二年。以庚子七月十八日崩。壽六十五。上徽號曰。體天宏道高明廣運理武神功純仁至孝文皇帝。廟號太宗。至嘉靖年改號成祖。葬長陵。
癸未永樂元年二月。詔以北平為北京。改為順天府。太祖高皇帝實錄成。共一百八十三卷。
佛說希有大功德經 正月初八日夜。仁孝皇后夢感佛說。緣起具自序中。仁宗及漢王趙王俱有跋。在五年十一月 九月二十九日。本司官左善世道衍。一同工部侍郎金忠錦衣衛指揮趙羲于武英殿。題奏。天禧寺藏經板有人來印的。合無要他
【現代漢語翻譯】 現代漢語譯本： 於是開始驗證方孝孺的言論，以天子的禮儀為建文帝發喪，派遣官員致祭，停止朝政三日。方孝孺身穿斬衰的喪服，日夜號哭。被召見時，皇上說：『這是我家的事，先生何必如此痛苦？』命令他起草詔書，並將紙筆遞給他。方孝孺在紙上寫下幾個大字，將筆擲于地上說：『死就死罷了，詔書不可草擬！』此前，道衍（僧人的法號，此處指姚廣孝）曾對皇上說：『南方有個方孝孺，向來有學問和品行，武成之日必定不會降服，請不要殺他。殺了他，那麼天下好學的人就要斷絕了。』十月，任命僧人道衍為僧錄司左善世。靖難之役中為國盡忠而死的臣子，他們事蹟昭彰顯著的，後人褒揚他們的姓名，稱之為《革除遺事》。其中，因受牽連而罹禍以及陣亡的臣子共有十九人，聞變而自殺的有十五人，在朝廷中罹禍的有二十三人，在地方的有二十人，朝廷內外的大臣共一百九十八人，沒有遭遇災難的有六人，被貶斥的有六人，被任用的有二十二人。
太宗文皇帝
是高皇帝（指明太祖朱元璋）的第四個兒子，最初被封為燕王。後來因為痛恨齊、黃（指齊泰、黃子澄）擾亂朝綱，發動靖難之役而入主正統。在位二十二年，于庚子年七月十八日駕崩，享年六十五歲。被尊上徽號為『體天宏道高明廣運理武神功純仁至孝文皇帝』，廟號太宗。到嘉靖年間改廟號為成祖，葬于長陵。
癸未年永樂元年二月，下詔將北平改為北京，改北平府為順天府。《太祖高皇帝實錄》編成，共一百八十三卷。
《佛說希有大功德經》，正月初八日夜裡，仁孝皇后（指明成祖的皇后徐氏）夢中感應佛說此經，緣起記載在序言中。仁宗（指明仁宗朱高熾）以及漢王、趙王都有跋文，在永樂五年十一月。九月二十九日，本司官員左善世道衍，一同工部侍郎金忠、錦衣衛指揮趙羲在武英殿上奏說，天禧寺收藏的經板有人來印刷，是否需要他們（來印刷）。
【English Translation】 English version: Thus began the verification of Fang Xiaoru's words, holding a funeral for Jianwen Emperor with the rites of the Son of Heaven, dispatching officials to offer sacrifices, and suspending court for three days. Fang Xiaoru wore mourning clothes of the 'zhancui' grade, weeping day and night. When summoned, the Emperor said, 'This is my family affair, why does the gentleman trouble himself so?' He ordered him to draft an edict, handing him paper and brush. Fang Xiaoru wrote several large characters on the paper, threw the brush to the ground, and said, 'Death is death, the edict cannot be drafted!' Prior to this, Daoyan (a monk's dharma name, referring to Yao Guangxiao here) had said to the Emperor, 'There is a Fang Xiaoru in the South, who has always been learned and virtuous. On the day of Wucheng (referring to the successful seizure of power), he will certainly not surrender. Please do not kill him. If you kill him, then all scholars in the world will be cut off.' In October, the monk Daoyan was appointed as the Left Assistant of the Buddhist Registry. The ministers who died for their country during the Jingnan Campaign, whose deeds were prominent and remarkable, their names were praised by later generations, and called 'Remnants of the Eradication'. Among them, there were nineteen ministers who suffered misfortune and died in battle, fifteen who committed suicide upon hearing of the change, twenty-three who suffered misfortune in the court, twenty in the provinces, and one hundred and ninety-eight ministers inside and outside the court. Six did not encounter disaster, six were demoted, and twenty-two were employed.
Emperor Wenzong of the Taizong Dynasty
Was the fourth son of Emperor Gao (referring to Zhu Yuanzhang, the Hongwu Emperor), initially enfeoffed as the Prince of Yan. Later, because he hated Qi and Huang (referring to Qi Tai and Huang Zicheng) for disrupting the court, he launched the Jingnan Campaign and entered the legitimate succession. He reigned for twenty-two years and died on the eighteenth day of the seventh month of the Gengzi year, at the age of sixty-five. He was honored with the posthumous title 'Emperor Tiantian Hongdao Gaoming Guangyun Liwu Shengong Chunren Zhixiao Wenzong', and his temple name was Taizong. During the Jiajing era, his temple name was changed to Chengzu, and he was buried in Changling.
In the second month of the first year of Yongle (Guiwei year), an edict was issued to change Beiping to Beijing, and Beiping Prefecture was changed to Shuntian Prefecture. The 'Veritable Records of Emperor Gao of the Taizu Dynasty' was completed, totaling one hundred and eighty-three volumes.
'The Sutra of Rare Great Merits Spoken by the Buddha', on the eighth night of the first month, Empress Renxiao (referring to Empress Xu, the wife of the Yongle Emperor) dreamed of the Buddha speaking this sutra, the origin of which is recorded in the preface. Emperor Renzong (referring to Zhu Gaochi, the Hongxi Emperor), as well as the Prince of Han and the Prince of Zhao, all had postscripts, in the eleventh month of the fifth year of Yongle. On the twenty-ninth day of the ninth month, Daoyan, the Left Assistant of this department, together with Jin Zhong, the Vice Minister of Works, and Zhao Xi, the Commander of the Embroidered Uniform Guard, reported to the throne in the Wuying Hall, saying that someone was printing the sutra plates stored in Tianxi Temple, and whether they should (print them).
出些施利奉聖旨。問他取些個。欽此。
甲申永樂二年四月。冊立世子御名高熾為皇太子。郡王高煦為漢王。高燧為趙王 擢在善世道衍為太子少師。始複姓姚賜名廣孝。上自是稱為姚少師。而不名亦終不蓄髮娶妻。居止多在僧寺。嘗賜二宮人亦不近。上乃召還之。
道余錄 少師別號逃虛子。著道余錄。此自序曰。余曩為僧時。值元季兵亂。近三十從愚庵及和尚于徑山習禪學。暇則披閱內外典籍以資才識。因觀河南二程先生遺書。及新安晦庵朱先生語錄。三先生皆生趙宋。傳聖人千載不傳之學。可謂間世之英桀。為世之真儒也。三先生因輔名教。惟以攘斥佛老為心。太史公云。世之學老子者則絀儒學。儒學亦絀老子。道不同不相爲謀。古今共然。奚足怪乎。三先生既為斯文宗主。後學之師範。雖曰攘斥佛老。必當據理。至公無私則人心服焉。三先生因不多探佛書。不知佛之底蘊。一以私意出邪诐之辭。枉抑太過。世之人心亦多不平。況宗其學者哉。二程先生遺書中有二十八條晦庵朱先生語錄中有二十一條。極為謬誕。余不揣乃為逐條據理一一剖析。豈敢言與三先生辯也。不得已也。亦非佞于佛也。藁成藏於巾笥有年。今自公退因簡故紙得此藁。即凈寫成帙。目曰道余錄。置之幾案。士君子有過余覽是錄
【現代漢語翻譯】 現代漢語譯本： 『出些施利奉聖旨。問他取些個。欽此。』——這句話的意思是：『拿出一些施利來，這是奉聖旨行事。去向他索取一些。欽此。』
『甲申永樂二年四月。冊立世子御名高熾（Emperor Renzong of Ming）為皇太子。郡王高煦（Prince of Han）為漢王。高燧（Prince Zhao）為趙王。擢在善世道衍（monk Daoyan）為太子少師。始複姓姚賜名廣孝（Yao Guangxiao）。上自是稱為姚少師。而不名亦終不蓄髮娶妻。居止多在僧寺。嘗賜二宮人亦不近。上乃召還之。』——這段話記載了永樂二年四月，明成祖冊立世子高熾為皇太子，分封諸王，並任命道衍為太子少師，恢復其姚姓，賜名廣孝。明成祖從此稱他為姚少師。道衍始終不留頭髮，不娶妻，多居住在寺廟中。曾賜予他兩名宮女，他也不親近，明成祖便將她們召回。
『道余錄 少師別號逃虛子。著道余錄。此自序曰。余曩為僧時。值元季兵亂。近三十從愚庵及和尚于徑山習禪學。暇則披閱內外典籍以資才識。因觀河南二程先生遺書。及新安晦庵朱先生語錄。三先生皆生趙宋。傳聖人千載不傳之學。可謂間世之英桀。為世之真儒也。三先生因輔名教。惟以攘斥佛老為心。太史公云。世之學老子者則絀儒學。儒學亦絀老子。道不同不相爲謀。古今共然。奚足怪乎。三先生既為斯文宗主。後學之師範。雖曰攘斥佛老。必當據理。至公無私則人心服焉。三先生因不多探佛書。不知佛之底蘊。一以私意出邪诐之辭。枉抑太過。世之人心亦多不平。況宗其學者哉。二程先生遺書中有二十八條晦庵朱先生語錄中有二十一條。極為謬誕。余不揣乃為逐條據理一一剖析。豈敢言與三先生辯也。不得已也。亦非佞于佛也。藁成藏於巾笥有年。今自公退因簡故紙得此藁。即凈寫成帙。目曰道余錄。置之幾案。士君子有過余覽是錄』——《道余錄》是姚廣孝（Yao Guangxiao）所著，他的別號是逃虛子。他在自序中寫道：我以前當僧人的時候，正值元朝末年的戰亂。將近三十歲時，跟隨愚庵及和尚在徑山學習禪學。空閑時就閱讀各種典籍來增長才識。因此閱讀了河南二程先生（Cheng Hao and Cheng Yi）的遺書，以及新安晦庵朱先生（Zhu Xi）的語錄。這三位先生都生於趙宋，傳承了聖人千年不傳的學問，可以說是曠世的英才，是世上的真儒。這三位先生因為輔助名教，所以一心排斥佛老。太史公說過，世上學習老子的人就貶低儒學，學習儒學的人也貶低老子。道不同不相爲謀，古今都是這樣，有什麼可奇怪的呢？這三位先生既然是斯文的宗主，後學的師範，即使要排斥佛老，也應當根據道理，公正無私，這樣才能使人心服。這三位先生因為不深入研究佛書，不瞭解佛教的底蘊，就憑藉自己的主觀臆斷，說出一些邪僻的言辭，過分地歪曲壓制佛教，世上的人心也多有不平，更何況是那些宗奉他們學說的人呢？二程先生的遺書中有二十八條，晦庵朱先生的語錄中有二十一條，都極為荒謬。我不自量力，就逐條根據道理一一剖析。哪裡敢說要和這三位先生辯論呢？實在是不得已啊，也不是爲了諂媚佛教。草稿寫成后，藏在書箱裡多年。現在從官位上退下來，整理舊紙時發現了這份草稿，就把它謄寫成冊，命名為《道余錄》，放在書案上。希望讀書人如果有什麼過失，可以看看這本書。'
【English Translation】 English version: 『Issue some Shili according to the imperial decree. Ask him to take some. Respect this.』 – This means: 『Take out some Shili, this is acting according to the imperial decree. Go and ask him for some. Respect this.』
『In the fourth month of the second year of Yongle (era name) of the Jia Shen year, the heir apparent, whose given name was Gaochi (Emperor Renzong of Ming), was established as the Crown Prince. The Prince of the commandery, Gaoxu (Prince of Han), was made the Prince of Han. Gaosui (Prince Zhao) was made the Prince of Zhao. Daoyan (monk Daoyan), who was good at worldly affairs, was promoted to Junior Tutor of the Crown Prince. He was allowed to resume his surname Yao and was given the name Guangxiao (Yao Guangxiao). The Emperor henceforth called him Junior Tutor Yao, and did not address him by his given name. He never kept hair, nor did he marry. He mostly resided in monasteries. He was once given two palace women, but he did not approach them. The Emperor then summoned them back.』 – This passage records that in the fourth month of the second year of Yongle, Emperor Chengzu of Ming established the heir apparent Gaochi as the Crown Prince, enfeoffed the princes, and appointed Daoyan as the Junior Tutor of the Crown Prince, restoring his surname Yao and giving him the name Guangxiao. Emperor Chengzu henceforth called him Junior Tutor Yao. Daoyan never kept hair, did not marry, and mostly resided in monasteries. He was once given two palace women, but he did not approach them, so Emperor Chengzu summoned them back.
『Dao Yu Lu (Record of Remaining Teachings) – The Junior Tutor's alias was Taoxuzi (Escaping Emptiness). He wrote Dao Yu Lu. In his preface, he said: When I was a monk, I encountered the chaos of the late Yuan dynasty. For nearly thirty years, I followed Yu'an and the monks at Jingshan to study Chan Buddhism. In my spare time, I read various internal and external classics to increase my talent and knowledge. Therefore, I read the posthumous writings of the two Cheng (Cheng Hao and Cheng Yi) masters of Henan, and the recorded sayings of Master Zhu (Zhu Xi) of Huian in Xin'an. These three masters were all born in the Zhao Song dynasty, and they transmitted the learning of the sages that had not been transmitted for a thousand years. They can be called outstanding talents of their time, and true Confucians of the world. These three masters, because they assisted the teachings of names, only sought to reject Buddhism and Taoism. The Grand Historian said, 'Those who study Laozi in the world will belittle Confucianism, and those who study Confucianism will also belittle Laozi. Those who have different paths do not conspire with each other.' This has been the case throughout history. What is there to be surprised about? Since these three masters are the leaders of culture and the models for later learners, even if they want to reject Buddhism and Taoism, they should do so based on reason, and be fair and impartial, so that people will be convinced. These three masters, because they did not deeply explore Buddhist books and did not understand the essence of Buddhism, relied on their own subjective assumptions and uttered some heretical words, excessively distorting and suppressing Buddhism, so the hearts of the people in the world were mostly dissatisfied, let alone those who followed their teachings? There are twenty-eight articles in the posthumous writings of the two Cheng masters, and twenty-one articles in the recorded sayings of Master Zhu of Huian, all of which are extremely absurd. I, without measuring my own abilities, analyzed them one by one based on reason. How dare I say that I am arguing with these three masters? It is really out of necessity, and not to flatter Buddhism. The draft was written and stored in my bookcase for many years. Now that I have retired from office, I found this draft while sorting out old papers, so I copied it into a volume and named it Dao Yu Lu, placing it on my desk. I hope that scholars and gentlemen, if they have any faults, can read this book.'
者。知我罪我其在茲乎。逃虛子序。
六月命太子少師姚廣孝。往蘇湖等府賑濟。廣孝初為僧。其姊嘗戒之曰。汝既為和尚當發慈悲心。蓋知其好殺也。及預靖難。姊嘆息謂人曰。和尚慈悲當如是耶。廣孝既貴還吳。往見姊。姊拒之曰。貴人何用至貧家。家為不納。廣孝乃易僧服而往。姊堅不肯出。家人勸之。姊不得已出立堂中。廣孝即連下拜。姊曰。我安用爾拜許多耶。曾見做和尚不了底。是甚好人。言畢遽還戶不復再見。
乙酉永樂三年四月。上謂侍臣曰。致治之道莫先於廣言路。蓋天下之大吏治得失生民休慼。人不言朝廷何由悉知。
丙戌永樂四年。徴天下道士至京師。即朝天宮神樂觀洞神宮。修舉金錄齋法薦皇考皇姚。車駕幸齋壇七日而畢 迎西僧尚師哈立麻至京師。先是上在籓邸。聞烏思藏有尚師哈立麻者異僧也。及即位遣中官侯顯赍幣往迎。五歷寒暑乃至車駕躬往視之。無拜禮合掌而已。
丁亥永樂五年。直隸及浙江諸郡。軍民子弟披剃為僧。赴京請度牒者千八百人。禮部以聞 二月命西僧尚師哈立麻。于靈谷寺啟建法壇。薦祀皇考皇妣。尚師率天下僧伽。舉揚普度大齋科。十有四日。卿雲天花。甘雨甘露。舍利祥光。青鸞白鶴連日畢集。一夕檜柏生金色花。遍於都城。金仙羅
【現代漢語翻譯】 現代漢語譯本：
『知道我，責備我，大概就在這裡吧。』——逃虛子序。 六月，明成祖命令太子少師姚廣孝前往蘇、湖等府賑災。姚廣孝最初是僧人，他的姐姐曾經告誡他說：『你既然做了和尚，就應當發慈悲心。』這是因為她知道姚廣孝喜好殺戮。等到姚廣孝參與靖難之役后，他的姐姐嘆息著對人說：『和尚的慈悲應該像這樣嗎？』姚廣孝顯貴后回到吳地，前去拜見姐姐。姐姐拒絕見他，說：『貴人為何要到貧寒的家中來？』不讓他進家門。姚廣孝於是換了僧服再去，姐姐堅決不肯出來。家人勸她，姐姐不得已出來站在堂中。姚廣孝立刻連續下拜。姐姐說：『我用得著你拜這麼多嗎？曾經見過做和尚沒做到底的，是甚麼好人。』說完就轉身回屋，不再相見。 永樂三年四月乙酉日，皇上對侍臣說：『治理國家的方法，沒有比廣開言路更重要的了。因為天下的大事，官吏治理的得失，百姓的疾苦，人們不說，朝廷怎麼能夠全部知道呢？』 永樂四年丙戌年，朝廷徵召天下道士到京師，在朝天宮、神樂觀、洞神宮，舉行金錄齋法，祭薦皇考（指明太祖朱元璋）和皇姚（指明成祖的生母）。皇帝親自到齋壇祭祀七日而結束。迎接西僧尚師哈立麻（a Tibetan Buddhist monk）到京師。此前，皇上在藩邸時，聽說烏思藏（Tibet）有尚師哈立麻是一位奇異的僧人。等到即位后，派遣中官侯顯帶著財物前去迎接，經歷了五年寒暑才到達。皇帝親自前去觀看他，沒有跪拜的禮節，只是合掌而已。 永樂五年丁亥年，直隸（指京師周圍地區）及浙江各郡，軍民子弟剃髮為僧，到京城請求頒發度牒（official certificate of monkhood）的多達一千八百人，禮部上報了此事。二月，命令西僧尚師哈立麻在靈谷寺開壇做法，祭祀皇考和皇妣（指明太祖的馬皇后）。尚師率領天下僧伽，舉行普度大齋科，共十四日。期間出現卿雲、天花、甘雨、甘露、舍利祥光，青鸞、白鶴連續多日聚集。一夜之間，檜柏樹生出金色花朵，遍佈都城，金仙羅（unclear meaning）。
【English Translation】 English version:
'Those who know me and those who blame me, it is probably here.' - Preface by Tao Xuzi. In June, Emperor Chengzu ordered Yao Guangxiao, the Junior Tutor of the Crown Prince, to provide disaster relief in the prefectures of Su and Hu. Yao Guangxiao was originally a monk, and his sister once warned him, 'Since you have become a monk, you should develop a compassionate heart.' This was because she knew that Yao Guangxiao was fond of killing. When Yao Guangxiao participated in the Jingnan Campaign, his sister sighed and said to others, 'Is this how a monk should show compassion?' After Yao Guangxiao became prominent, he returned to Wu and went to visit his sister. His sister refused to see him, saying, 'Why should a noble person come to a poor home?' She did not allow him to enter the house. Yao Guangxiao then changed into his monk's robes and went again, but his sister firmly refused to come out. His family persuaded her, and she reluctantly came out and stood in the hall. Yao Guangxiao immediately prostrated himself repeatedly. His sister said, 'Why do I need you to bow so many times? I have seen monks who did not finish their training, what kind of good person are they?' After speaking, she turned around and went back into the house, never to be seen again. In the fourth month of the third year of Yongle (corresponding to the day Yiyou), the Emperor said to his attendants, 'In the way of governing the country, nothing is more important than broadening the channels of communication. Because the great affairs of the world, the gains and losses of the officials' governance, and the sufferings of the people, if people do not speak out, how can the court know everything?' In the fourth year of Yongle (Bingxu year), the court summoned Taoist priests from all over the country to the capital, and held the Golden Register Fasting Rituals in the Chaotian Palace, Shenleguan, and Dongshen Palace to commemorate Emperor Kao (referring to Zhu Yuanzhang, the Hongwu Emperor) and Empress Yao (referring to the birth mother of the Yongle Emperor). The Emperor personally went to the fasting altar for seven days to complete the rituals. He welcomed the Western monk Shangshi Halima (a Tibetan Buddhist monk) to the capital. Previously, when the Emperor was in his princedom, he heard that there was an extraordinary monk named Shangshi Halima in Wusizang (Tibet). After he ascended the throne, he sent the eunuch Hou Xian with gifts to welcome him, and it took five years of cold and heat to arrive. The Emperor personally went to see him, and there was no kneeling ceremony, only a joining of palms. In the fifth year of Yongle (Dinghai year), in Zhili (referring to the area around the capital) and various prefectures of Zhejiang, the sons and younger brothers of soldiers and civilians shaved their heads to become monks, and as many as 1,800 people went to the capital to request the issuance of ordination certificates (official certificate of monkhood). The Ministry of Rites reported this matter. In February, the Western monk Shangshi Halima was ordered to set up an altar at Linggu Temple to perform rituals to commemorate Emperor Kao and Empress Bi (referring to Empress Ma, the Hongwu Emperor's wife). Shangshi led the Sangha of the world to hold a Universal Salvation Fasting Ritual for fourteen days. During this time, auspicious clouds, celestial flowers, sweet rain, sweet dew, relics of auspicious light appeared, and bluebirds and white cranes gathered for many consecutive days. One night, golden flowers grew on the juniper trees, covering the entire capital, and golden immortals Luo (unclear meaning).
漢變現雲表。白象青獅莊嚴妙相。天燈導引幡蓋旋繞。亦既來下。又聞。梵唄空樂自天而降。群臣上表稱賀。學士胡廣等獻聖孝瑞應歌頌。自是之後。上潛心釋典作為佛曲。使宮中歌舞之 二月初六日文武等官奉天門早朝奏準。奉聖旨。著落禮部知道。新出榜曉諭。該行腳僧道持齋受戒。恁他結壇說法。有人阻當發口外為民。欽此 三月封西僧尚師哈立麻。為萬行具足十分最勝圓覺妙智慧善普應。佑國演教如來大寶法王。西天大善自在佛。領天下釋教。賜金百兩銀千兩。彩幣寶鈔。織金珠袈裟。金銀器皿鞍馬。賜儀仗與郡主同。其徒孛羅等。皆封為大國師。並賜印誥金幣等物。宴之於華蓋殿。
太初禪師 諱啟原。號太初。日本國人。九歲禮物外禪師得度。年十九與宗猷等十八眾游參上國。丙午二月進京。見季潭禪師。后見了堂天童無著懶牧等四十五員大善知識。末于傑峰和尚處入室。付頂相大衣拂子法語。后住羅陽三峰寺。及山交龍護禪院。有三會語錄。是年三月一日卓午說偈曰。生也鐵面皮。死也鐵面皮。一椎百雜碎。白日繞鐵圍擲筆坐逝。壽七十五。行化四十餘年。塔院南。
七月乙卯皇后徐氏崩。謚曰仁孝皇后 十一月永樂大典書成。凡二萬二千九百卷。一萬一千一百本。后廢。
戊子永
【現代漢語翻譯】 現代漢語譯本：漢變現雲表。白象（白色的大象，佛教中象徵著力量和智慧）青獅（青色的獅子，佛教中象徵著威嚴和勇猛）莊嚴妙相。天燈導引幡蓋旋繞。亦既來下。又聞。梵唄空樂自天而降。群臣上表稱賀。學士胡廣等獻聖孝瑞應歌頌。自是之後。上潛心釋典作為佛曲。使宮中歌舞之 二月初六日文武等官奉天門早朝奏準。奉聖旨。著落禮部知道。新出榜曉諭。該行腳僧道持齋受戒。恁他結壇說法。有人阻當發口外為民。欽此 三月封西僧尚師哈立麻（音譯名）。為萬行具足十分最勝圓覺妙智慧善普應。佑國演教如來大寶法王。西天大善自在佛。領天下釋教。賜金百兩銀千兩。彩幣寶鈔。織金珠袈裟。金銀器皿鞍馬。賜儀仗與郡主同。其徒孛羅（音譯名）等。皆封為大國師。並賜印誥金幣等物。宴之於華蓋殿。 太初禪師（禪師的法號） 諱啟原（禪師的俗名）。號太初（禪師的別號）。日本國人。九歲禮物外禪師得度。年十九與宗猷（人名）等十八眾游參上國。丙午二月進京。見季潭禪師（禪師的法號）。后見了堂天童無著懶牧（均為禪師的法號）等四十五員大善知識。末于傑峰和尚（和尚的法號）處入室。付頂相大衣拂子法語。后住羅陽三峰寺。及山交龍護禪院。有三會語錄。是年三月一日卓午說偈曰。生也鐵面皮。死也鐵面皮。一椎百雜碎。白日繞鐵圍擲筆坐逝。壽七十五。行化四十餘年。塔院南。 七月乙卯皇后徐氏崩。謚曰仁孝皇后 十一月永樂大典書成。凡二萬二千九百卷。一萬一千一百本。后廢。 戊子永
【English Translation】 English version: 'Han' manifests cloud banners. White elephants (symbolizing strength and wisdom in Buddhism) and green lions (symbolizing majesty and courage in Buddhism) with solemn and wondrous appearances. Heavenly lanterns guide, and banners and canopies swirl around. They descend. Moreover, it is heard that the sounds of Brahma and celestial music descend from the sky. The courtiers submit memorials of congratulations. Academics such as Hu Guang present odes praising sagely piety and auspicious omens. From then on, the Emperor immersed himself in Buddhist scriptures and composed Buddhist music, using it for palace songs and dances. On the sixth day of the second month, civil and military officials presented a memorial at the early court at Fengtian Gate, which was approved. By imperial decree, the Ministry of Rites was informed, and a new notice was issued to inform the public that traveling monks and Taoists should observe fasting and precepts, and allow them to set up altars and preach the Dharma. Anyone who obstructs them will be sent outside the border as commoners. Respectfully decreed. In the third month, the Western monk Shangshi Halima (transliterated name) was conferred the title 'All Practices Complete, Perfectly Supreme, Perfectly Enlightened, Wondrous Wisdom, Good Universal Response, Protecting the Country, Propagating the Teachings, Tathagata Great Precious Dharma King, Western Heaven Greatly Free Buddha,' leading all Buddhist teachings under heaven. He was granted one hundred taels of gold, one thousand taels of silver, colored silks, precious banknotes, a woven gold and pearl kasaya, gold and silver utensils, and a saddled horse. He was granted ceremonial guards equal to those of a prince. His disciples, such as Boluo (transliterated name), were all conferred the title of Great National Preceptor, and were granted seals, imperial edicts, gold coins, and other items. A banquet was held for them in the Hall of Literary Glory. Zen Master Taichu (Zen Master's Dharma name), personal name Qiyuan (Zen Master's secular name), style name Taichu (Zen Master's alias), was a native of Japan. At the age of nine, he was ordained by Zen Master Liwuwai. At the age of nineteen, he traveled with Zongyou (person's name) and eighteen others to visit the upper country. In the second month of Bingwu, he entered the capital and met Zen Master Jitan (Zen Master's Dharma name). Later, he met forty-five great virtuous teachers such as Tang Tiantong Wuzhu Lanmu (all Zen Master's Dharma names). Finally, he entered the room of Abbot Jiefeng (Abbot's Dharma name), who bestowed upon him the top-knot image, robe, whisk, and Dharma words. Later, he resided at Luoyang Sanfeng Temple and Shan Jiao Longhu Zen Monastery. There is a record of three assemblies. On the first day of the third month of that year, at noon, he spoke a verse, saying, 'Born with an iron face. Dying with an iron face. One strike shatters into a hundred pieces. In broad daylight, circling the iron enclosure,' threw down his pen and passed away while seated. He lived to the age of seventy-five, and propagated the Dharma for more than forty years. His stupa is south of the courtyard. In the seventh month, on the day of Yimao, Empress Xu passed away. She was posthumously named Empress Renxiao. In the eleventh month, the Yongle Encyclopedia was completed, comprising 22,900 volumes and 11,100 books. It was later abandoned. Wuzi Yong
樂六年三月。福建柏生花為瑞。上賜敕責之。既而蘇州揚州二府。奏言。檜花為瑞。
無礙禪師 諱普智。別號一枝叟。浙江臨平褚氏子。出家龍井寺。依東溟日法師。授天臺性具之學。優於講說。歷四大道場。門風大振。晚年開演于松江延慶寺。遂為終老。專修凈業寒暑不輟。是年春月二日微疾。會眾端坐面西唸佛而逝。嘗集註阿彌陀經一卷 旃檀瑞像至此二千四百年矣。
己丑七年 庚寅八年 辛卯九年 壬辰十年 癸巳十一年。
五月五日。上幸東苑觀擊鞠射柳。皇太孫擊射連發皆中。上大喜曰。今日華夷畢集。朕有一言。爾當思對之。曰萬方玉帛風雲會。皇太孫即叩頭對曰。一統山河日月明。上喜甚大宴賦詩盡歡而罷 七月十七日。工部尚書吳中。于奉天門早朝。欽奉聖旨。如今京城起蓋大報恩寺。
呆庵禪師 諱莊。臺州人。住持徑山。臨終云。難難難。二八嬌娘上高山。老僧扶不起。言竟遂寂。有呆庵語錄。轟轟然宗門偉人也。
乙未十三年 丙申十四年 丁酉十五年 戊戌十六年。
太子少師姚廣孝卒。追封榮國公謚恭靖。有道余錄見前 十二月敕修武當山宮觀成。賜名曰太岳太和之山。山有七十二峰。三十六巖。二十四澗。峰之最高者曰天柱。境之最勝者曰紫
【現代漢語翻譯】 樂六年三月，福建柏樹開花被認為是祥瑞。皇上下旨責備此事。不久，蘇州、揚州兩府上奏說，檜樹開花才是祥瑞。
無礙禪師（Wú ài chánshī，禪師名號），法名普智（Pǔ zhì），別號一枝叟（Yī zhī sǒu）。浙江臨平褚氏之子。在龍井寺出家，師從東溟日法師（Dōng míng rì fǎshī），學習天臺宗性具之學。擅長講經說法，歷任四大道場，門風興盛。晚年在松江延慶寺開講，最終在此終老。專心修習凈土法門，寒暑不輟。這年春月二日，略感不適，召集眾人端坐面西唸佛而逝。曾集註《阿彌陀經》一卷。旃檀瑞像（Zhāntán ruì xiàng，旃檀木雕刻的瑞像）至此已有二千四百年。
己丑七年，庚寅八年，辛卯九年，壬辰十年，癸巳十一年。
五月五日，皇上駕臨東苑觀看擊鞠射柳。皇太孫擊鞠射箭，連發連中。皇上非常高興，說：『今日華夷（Huá yí，指中原與四方各族）畢集，朕有一言，爾當思對之。』說：『萬方玉帛風雲會。』皇太孫立刻叩頭回答說：『一統山河日月明。』皇上非常高興，大擺宴席，賦詩作樂，盡興而歸。七月十七日，工部尚書吳中（Wú zhōng），在奉天門早朝，恭聽聖旨，如今京城要興建大報恩寺。
呆庵禪師（Dāi ān chánshī，禪師名號），法名莊（Zhuāng），臺州人。住持徑山。臨終時說：『難難難，二八嬌娘上高山，老僧扶不起。』說完就圓寂了。有《呆庵語錄》，真是宗門偉人。
乙未十三年，丙申十四年，丁酉十五年，戊戌十六年。
太子少師姚廣孝（Yáo Guǎngxiào）去世，追封為榮國公，謚號恭靖。有《道余錄》見前。十二月，下令修繕武當山宮觀完成，賜名曰太岳太和之山。山有七十二峰，三十六巖，二十四澗。峰最高者曰天柱，境最勝者曰紫霄。
【English Translation】 In the third month of the sixth year of Yongle, the flowering of cypress trees in Fujian was considered an auspicious sign. The Emperor issued an edict reprimanding this. Soon after, the prefectures of Suzhou and Yangzhou reported that the flowering of juniper trees was the true auspicious sign.
Chan Master Wu'ai (Wú ài chánshī, Chan Master's title), personal name Puzhi (Pǔ zhì), also known as Yizhisou (Yī zhī sǒu), was a native of the Chu family of Linping, Zhejiang. He became a monk at Longjing Temple, where he studied the Tiantai doctrine of inherent Buddha-nature under Dharma Master Dongming Ri (Dōng míng rì fǎshī). He excelled in lecturing and preaching, serving at the four major monasteries, and his school flourished greatly. In his later years, he lectured at Yanqing Temple in Songjiang, where he eventually spent his final years. He devoted himself to the Pure Land practice, without ceasing through heat and cold. On the second day of the spring month of this year, he felt slightly ill, gathered the assembly, sat upright facing west, and passed away while reciting the Buddha's name. He once compiled and annotated a volume of the Amitabha Sutra. It has been 2400 years since the Sandalwood Auspicious Image (Zhāntán ruì xiàng, an auspicious image carved from sandalwood) arrived.
The seventh year of Ji Chou, the eighth year of Geng Yin, the ninth year of Xin Mao, the tenth year of Ren Chen, the eleventh year of Gui Si.
On the fifth day of the fifth month, the Emperor visited the Eastern Garden to watch polo and willow shooting. The Grand Heir Apparent hit the polo ball and shot arrows, hitting the target with every shot. The Emperor was very pleased and said, 'Today, all the Chinese and foreign peoples (Huá yí, referring to the Central Plains and surrounding ethnic groups) are gathered here. I have a saying, you should think about how to respond to it.' He said, 'Tributes from all directions gather like wind and clouds.' The Grand Heir Apparent immediately kowtowed and replied, 'A unified land shines with the sun and moon.' The Emperor was very pleased, held a grand banquet, composed poems, and enjoyed himself to the fullest before departing. On the seventeenth day of the seventh month, Minister of Works Wu Zhong (Wú zhōng), during the early court session at Fengtian Gate, respectfully received the imperial decree that the Great Bao'en Temple is to be built in the capital.
Chan Master Daian (Dāi ān chánshī, Chan Master's title), personal name Zhuang (Zhuāng), was a native of Taizhou. He was the abbot of Jingshan. At the time of his death, he said, 'Difficult, difficult, difficult. A sixteen-year-old maiden ascends a high mountain, and the old monk cannot help her up.' After saying this, he passed away peacefully. There is the 'Sayings of Daian,' truly a great figure in the Chan school.
The thirteenth year of Yi Wei, the fourteenth year of Bing Shen, the fifteenth year of Ding You, the sixteenth year of Wu Xu.
Junior Tutor to the Crown Prince Yao Guangxiao (Yáo Guǎngxiào) passed away, posthumously enfeoffed as Duke of Rong, with the posthumous title of Gongjing. His 'Dao Yu Lu' is mentioned earlier. In the twelfth month, the renovation of the palaces and temples on Mount Wudang was completed, and it was given the name 'Mount Taiyue Taihe'. The mountain has seventy-two peaks, thirty-six cliffs, and twenty-four streams. The highest peak is called Tianzhu, and the most scenic place is called Zixiao.
霄。南巖上軼雲氣。下臨絕壑。舊皆有宮為祀神祝釐之所。元季兵毀。至是悉新之。紫霄曰太玄紫霄宮。南巖曰大聖南嶽宮。又有興聖五龍宮。玄天玉虛宮。遇真宮清微宮。凈樂宮。又即天柱峰頂。冶銅為殿。飾以黃金。范真武像于中。選道士三百人供灑掃。給田二百七十七頃。並耕戶以贍之。每宮設提點一人。秩正六品。
己亥永樂十七年。頒為善陰騭。孝順事實二書。于文武群臣天下學挍。甘露降於孝陵松柏三日 二月二十八日。賜僧錄司右善世一如佛像二軸。佛骨五磈。鈔一千貫。諸佛菩薩名稱歌曲大小三本。道成佛一軸。思擴佛一軸。大小歌曲各三本。命編類禪宗語錄 三月初三。命道成一如等八人。校勘藏經。新舊比對。聚僧寫錄。
法華科注 上天竺住持。僧錄司右善世。一如法師。依法華文句句記。編葺成之。
大明法數 一如法師。奉敕探討大藏群經。采輯類編。
雪軒禪師 諱道成。字鷲峰。薊北人。參秋江潔公言下會旨。囑曰。是汝本有之事。善自護持。出世萊州之智藏寺。每演法萬指群聚屠沽為之易業。洪武間詔授青州僧都綱。后太祖聞其賢。召為僧錄司右講經。賜金斕衣。住持天界寺。至永樂中。命師往日本闡揚佛化。及歸升左善世。御製詩章賜之。三坐覺場四會
【現代漢語翻譯】 現代漢語譯本：紫霄宮、南巖宮都位於險峻之地。南巖宮上方有云霧繚繞，下方是陡峭的深谷。過去這裡都有宮殿，是祭祀神靈、祈求福祉的地方。元朝末年毀於戰火，到這個時候全部重新修建。紫霄宮叫做太玄紫霄宮，南巖宮叫做大聖南嶽宮。還有興聖五龍宮、玄天玉虛宮、遇真宮、清微宮、凈樂宮。又在天柱峰頂，用銅鑄造宮殿，用黃金裝飾，在裡面塑造真武（Zhenwu，道教神名）的像，挑選三百名道士供職灑掃，供給田地二百七十七頃，連同耕種的農戶來供養他們。每個宮設定提點一人，官秩為正六品。 永樂十七年（己亥年），頒佈《善陰騭》、《孝順事實》兩本書，給文武群臣和天下學校。甘露在孝陵的松柏上降落了三天。二月二十八日，賜給僧錄司右善世一如（Yiru，人名）佛像兩軸，佛骨五塊，鈔一千貫，諸佛菩薩名稱歌曲大小三本，道成佛（Daocheng Fo，可能是佛像名稱）一軸，思擴佛（Sikuo Fo，可能是佛像名稱）一軸，大小歌曲各三本。命令編纂禪宗語錄。三月初三，命令道成（Daocheng，人名）、一如等八人，校勘藏經，新舊對比，聚集僧人抄寫。 《法華科注》是上天竺住持、僧錄司右善世一如法師，依據《法華文句句記》編輯而成的。 《大明法數》是一如法師奉皇帝的命令，探討大藏群經，采輯分類編輯而成。 雪軒禪師，法名道成，字鷲峰，薊北人。參拜秋江潔公，在言語之下領會旨意。秋江潔公囑咐他說：『這是你本來就有的東西，好好守護。』道成禪師在萊州的智藏寺出世，每次演法，成千上萬的人聚集，屠夫和賣酒的人都因此改行。洪武年間，朝廷下詔授予他青州僧都綱的職位。後來太祖皇帝聽說他賢能，召他到僧錄司擔任右講經，賜給他金斕袈裟，讓他住持天界寺。到永樂年間，皇帝命令他前往日本弘揚佛法。回國后升爲左善世，皇帝御製詩章賜給他，他曾三次坐在覺悟的場所，四次集會。
【English Translation】 English version: The Zixiao Palace (Zixiao Gong, Purple Cloud Palace) and Nan Yan Palace (Nan Yan Gong, Southern Cliff Palace) are both located in perilous places. Above Nan Yan Palace, clouds and mist linger, and below is a steep, deep valley. In the past, there were palaces here, places for worshiping gods and praying for blessings. They were destroyed by war at the end of the Yuan Dynasty, and by this time, they have all been rebuilt. Zixiao Palace is called Tai Xuan Zixiao Palace, and Nan Yan Palace is called Dasheng Nanyue Palace. There are also Xingsheng Wulong Palace (Xingsheng Wulong Gong, Flourishing Sacred Five Dragons Palace), Xuantian Yuxu Palace (Xuantian Yuxu Gong, Mysterious Heaven Jade Void Palace), Yuzhen Palace (Yuzhen Gong, Encountering Truth Palace), Qingwei Palace (Qingwei Gong, Pure Subtlety Palace), and Jingle Palace (Jingle Gong, Pure Joy Palace). Furthermore, at the summit of Tianzhu Peak (Tianzhu Feng, Celestial Pillar Peak), a palace was cast from copper and decorated with gold, and an image of Zhenwu (Zhenwu, a Taoist deity) was sculpted inside. Three hundred Taoists were selected to serve and sweep, and 277 qing (a unit of area) of fields were provided, along with the farming households, to support them. Each palace was assigned a Tidianshi (Tidianshi, an official title) with a rank of Zheng Liupin (Zheng Liupin, the sixth rank). In the seventeenth year of Yongle (Year Ji Hai), the books 'Shan Yin Zhi' (Shan Yin Zhi, Secret Blessings of Good Deeds) and 'Xiao Shun Shi Shi' (Xiao Shun Shi Shi, Facts of Filial Piety and Obedience) were promulgated to civil and military officials and schools throughout the country. Sweet dew fell on the pines and cypresses of Xiaoling (Xiaoling, the mausoleum of the Hongwu Emperor) for three days. On the twenty-eighth day of the second month, the monk registrar Si You Shanshi Yiru (Yiru, a person's name) was granted two scrolls of Buddha images, five pieces of Buddha relics, 1,000 strings of paper money, three copies each of large and small songs with the names of Buddhas and Bodhisattvas, one scroll of Daocheng Buddha (Daocheng Fo, possibly the name of a Buddha image), one scroll of Sikuo Buddha (Sikuo Fo, possibly the name of a Buddha image), and three copies each of large and small songs. An order was given to compile Zen Buddhist records. On the third day of the third month, Daocheng (Daocheng, a person's name), Yiru, and eight others were ordered to collate the Tripitaka, compare old and new versions, and gather monks to transcribe it. 'Annotations to the Lotus Sutra' was compiled by the abbot of Upper Tianzhu (Shang Tianzhu, Upper Tianzhu Temple) and monk registrar Si You Shanshi, Dharma Master Yiru, based on the 'Fa Hua Wen Ju Ju Ji' (Fa Hua Wen Ju Ju Ji, Commentary on the Words and Phrases of the Lotus Sutra). 'Da Ming Fa Shu' (Da Ming Fa Shu, Dharma Numbers of the Great Ming) was compiled by Dharma Master Yiru, who was ordered by the emperor to explore the Great Tripitaka and collect, classify, and edit it. Zen Master Xuexuan, whose Dharma name was Daocheng and style name was Jiufeng, was a native of Jibei. He visited Qiujiang Jie Gong and understood the meaning beneath his words. Qiujiang Jie Gong instructed him, 'This is something you already possess, guard it well.' Zen Master Daocheng emerged in Zhizang Temple (Zhizang Si, Wisdom Treasury Temple) in Laizhou. Every time he lectured on the Dharma, tens of thousands of people gathered, and butchers and wine sellers changed their professions because of it. During the Hongwu period, the court issued an edict granting him the position of Seng Du Gang (Seng Du Gang, Monastic Supervisor) of Qingzhou. Later, Emperor Taizu heard of his virtue and summoned him to the Sangha Registrar's Office as a Right Lecturer, bestowing upon him a golden kasaya and allowing him to reside in Tianjie Temple (Tianjie Si, Heavenly Boundary Temple). During the Yongle period, the emperor ordered him to go to Japan to propagate Buddhism. Upon his return, he was promoted to Left Shanshi, and the emperor bestowed upon him imperial poems. He sat in the place of enlightenment three times and attended four assemblies.
語錄行世。
秋御製佛曲成。並刊佛經以傳。九月十二日欽頒佛曲。至大報恩寺。當日夜本寺塔見舍利光如寶珠。十三日現五色毫光。卿雲。捧日。千佛觀音菩薩羅漢妙相畢集 續頒佛經佛曲。至淮安給散。又現五色圓光。彩雲滿天。雲中現菩薩羅漢。天花寶塔。龍鳳獅象。又有紅鳥白鶴。盤旋飛繞 續又命尚書呂震。都御史王彰。赍捧諸佛世尊如來菩薩尊者名稱歌曲。往陜西河南。頒給神明協應屢現卿雲。圓光寶塔之祥。文武群臣上表稱賀。上甚嘉悅。中官因是益重佛僧。建立梵剎以祈福者。遍兩京城內外云。
心淵法師 諱居敬。字心淵。別號蘭雪。學通內外。善屬文精嚴律部。禮金陵大報恩寺一雨和尚。后參杭州集源法師。永樂初奉詔校大藏經。預修會典。已而住持上海廣福講寺。遷松江普照。大開法席一十三載。建大雄寶殿。海月堂。三解脫門。廊廡重軒。精舍香積。煥然新之。七眾瞻仰。道風大扇。
庚子永樂十八年三月初七日。頒御製經序十三篇。佛菩薩贊跋十二篇。為各經之首 聖朝佛菩薩名稱佛曲作五十卷 佛名經作三十卷 神僧傳作九卷 俱入藏流行。
旨刻大藏經板二副。南京一藏六行十七字。北京一藏五行十五字 又旨石刻一藏。安置大石洞。聖旨。向後木的壞了。
【現代漢語翻譯】 現代漢語譯本：
語錄流傳於世。 秋季，皇帝御製佛曲完成，並刊印佛經以傳播。九月十二日，欽命頒佈佛曲至大報恩寺。當日夜晚，本寺塔出現舍利光，如寶珠一般。十三日，顯現五色毫光、卿雲，捧日，千佛、觀音菩薩、羅漢等妙相全部顯現。繼續頒佈佛經佛曲至淮安分發。又顯現五色圓光，彩色雲霞滿天。雲中顯現菩薩、羅漢、天花、寶塔、龍、鳳、獅、象，又有紅鳥、白鶴盤旋飛繞。繼續命令尚書呂震、都御史王彰，捧著諸佛世尊如來菩薩尊者的名稱歌曲，前往陜西、河南頒發，因為神明顯靈協應，屢次顯現卿雲、圓光、寶塔的祥瑞。文武群臣上表稱賀，皇帝非常高興。宦官因此更加重視佛僧，建立梵剎以祈福的，遍佈兩京城內外。 心淵法師（Xinyuan Fashi，法師名號），諱居敬，字心淵，別號蘭雪。學問貫通內外，擅長寫作，精通嚴密的律部。禮拜金陵大報恩寺的一雨和尚。后參訪杭州集源法師。永樂初年，奉詔校對大藏經，參與修訂會典。之後住持上海廣福講寺，遷至松江普照，大開法席十三年。建造大雄寶殿、海月堂、三解脫門、廊廡重軒、精舍香積，煥然一新。七眾弟子瞻仰，道風大盛。 庚子年，永樂十八年三月初七日，頒佈御製經序十三篇，佛菩薩贊跋十二篇，作為各經的首篇。聖朝佛菩薩名稱佛曲作五十卷，佛名經作三十卷，神僧傳作九卷，全部收入藏經流行。 旨意刻大藏經板兩副，南京一套藏經為六行十七字，北京一套藏經為五行十五字。又有旨意石刻一套藏經，安置在大石洞。聖旨說，以後木刻的壞了。
【English Translation】 English version:
The recorded sayings circulated in the world. In autumn, the Emperor's personally composed Buddhist music was completed, and Buddhist scriptures were printed for dissemination. On the twelfth day of the ninth month, the imperial decree ordered the distribution of the Buddhist music to the Great Bao'en Temple (Dabao'en Si, Temple of Gratitude). That night, the temple's pagoda was seen emitting relics' light like precious jewels. On the thirteenth day, five-colored rays of light, auspicious clouds (qingyun, auspicious clouds), and a halo around the sun appeared, along with the wondrous forms of a thousand Buddhas, Avalokiteśvara Bodhisattva (Guanyin Pusa, Bodhisattva of Compassion), and arhats (Luohan, enlightened disciples). The distribution of Buddhist scriptures and music continued to Huai'an. Again, five-colored halos appeared, with colorful clouds filling the sky. Within the clouds appeared bodhisattvas, arhats, celestial flowers, treasure pagodas, dragons, phoenixes, lions, and elephants, as well as red birds and white cranes circling and flying about. Subsequently, the Emperor ordered Minister Lü Zhen and Censor-in-chief Wang Zhang to carry the names and songs of all the Buddhas, World Honored Ones, Tathagatas (Rulai, Thus Come One), Bodhisattvas, and Venerables to Shaanxi and Henan for distribution, because the divine beings had responded and repeatedly manifested auspicious clouds, halos, and the auspicious signs of treasure pagodas. Civil and military officials submitted memorials of congratulations, and the Emperor was greatly pleased. The eunuchs, as a result, placed even greater importance on Buddhist monks and built Buddhist temples to pray for blessings, which became widespread both inside and outside the capital cities. Dharma Master Xinyuan (Xinyuan Fashi, Dharma name), whose personal name was Ju Jing, style name was Xinyuan, and alias was Lan Xue. He was learned in both internal and external (Buddhist and secular) studies, skilled in writing, and well-versed in the strict Vinaya (Lübu, monastic discipline). He paid respects to Monk Yiyu of the Great Bao'en Temple in Jinling. Later, he visited Dharma Master Jiyuan of Hangzhou. In the early years of Yongle, he was ordered to proofread the Tripiṭaka (Dazangjing, Buddhist Canon) and participated in the revision of the Collected Statutes. Subsequently, he became the abbot of Guangfu Monastery in Shanghai and then moved to Puzhao Monastery in Songjiang, where he greatly opened the Dharma assembly for thirteen years. He built the Mahavira Hall (Daxiong Baodian, Main Hall), the Sea Moon Hall (Haiyue Tang), the Three Gates of Liberation (San Jietuo Men), corridors, double-eaved verandas, meditation rooms, and kitchens, making them completely new. The seven assemblies (of Buddhists) admired him, and his virtuous influence greatly spread. On the seventh day of the third month of the eighteenth year of Yongle, the year of Gengzi, thirteen prefaces to scriptures composed by the Emperor and twelve eulogies and postscripts to Buddhas and Bodhisattvas were promulgated as the introductions to each scripture. The 'Holy Dynasty's Names of Buddhas and Bodhisattvas Buddhist Music' was composed in fifty volumes, the 'Buddha Name Sutra' in thirty volumes, and the 'Biographies of Divine Monks' in nine volumes, all of which were included in the Tripiṭaka for circulation. An imperial decree ordered the carving of two sets of Tripiṭaka printing blocks, one set in Nanjing with seventeen characters in six lines, and one set in Beijing with fifteen characters in five lines. Another imperial decree ordered the carving of a set of Tripiṭaka in stone, to be placed in the Great Stone Cave. The imperial decree stated, 'In the future, when the wooden ones are damaged.'
有石的在 北京建兩座大寺。選聰慧的僧住持 七月二十七日。宣聞祿天裔二僧。賜七佛偈 八月十九日眾僧慶壽。入內賜坐賜齋 十二月十八。賜禪宗入藏。古尊宿語。聯珠頌古(二十二卷)。續傳燈錄(三十六卷)。講宗佛祖統紀四十五卷。
辛丑永樂十九年。西僧大寶法王來朝。或請駕親勞之。夏原吉沮之。上曰。爾欲效韓愈耶。乃不出勞。他日法王入見。吉不拜 正月二十一日。僧錄司左覺義慧進等。題內謄寫大藏經事。恭惟 聖朝較刊藏典。乃千載之希遇。臣等伏請御製序文。以冠經首。增輝佛日流傳萬古。實為教門至幸。為此謹具題知 正月三十日。上看所寫藏經。著就寺里刊刻。賜各僧傳心妙訣各一本。八月初十日著寫經。僧人且回去。明年不來後年來。是爾教門的事。若待文書來取時不便。修行的僧人經板刊了。送爾們坐山去。我也結些緣供爾。欽此。
壬寅永樂二十年九月二十四日。賜眾僧官齋。御贊觀音金剛數珠等。賜天下預會僧人輪子 十月初一日。賜眾僧官住持等彌陀佛。西番文殊各一軸 十月初六日。賜僧道官宴。及天下眾僧宴刻絲觀音。水晶數珠等物。
癸卯二十一年。
甲辰二十二年七月十八日。上崩。年六十五 八月十五日。皇太子即位 九月朔上大行皇
【現代漢語翻譯】 現代漢語譯本 有石的在（人名，具體不詳）在北京建造了兩座大寺廟。挑選聰慧的僧人擔任住持。七月二十七日，宣召聞祿（僧人名）和天裔（僧人名）兩位僧人，賜予七佛偈（佛教偈語名）。八月十九日，眾僧為皇帝慶壽，進入宮內賜予座位和齋飯。十二月十八日，賜予禪宗入藏的古尊宿語錄，聯珠頌古（二十二卷），續傳燈錄（三十六卷），以及講述宗門佛祖統紀四十五卷。
辛丑永樂十九年，西藏僧人大寶法王（藏傳佛教噶瑪噶舉派的領袖）前來朝見。有人請求皇帝親自慰勞，夏原吉（人名，明朝大臣）勸阻了他。皇帝說：『你想要效仿韓愈（人名，唐朝大臣）嗎？』於是沒有親自慰勞。之後，大寶法王入宮覲見，夏原吉沒有拜見。正月二十一日，僧錄司左覺義慧進（僧官名）等人上奏，關於內廷謄寫大藏經（佛教經典總集）的事宜。恭敬地認為，聖朝校勘刊印藏典，是千載難逢的盛事。臣等懇請御製序文，以冠于經書之首，增輝佛日，流傳萬古，實為教門至大的幸事。為此謹具題本上奏。正月三十日，皇帝觀看所寫藏經，命令就在寺里刊刻。賜予各位僧人傳心妙訣（佛教典籍名）各一本。八月初十日，皇帝命令寫經的僧人暫且回去，明年不來，後年再來。這是你們教門的事。如果等待文書來取，就不方便了。修行的僧人，經板刊印完畢后，送你們去坐山（指修行）。我也結些善緣供養你們。欽此。
壬寅永樂二十年九月二十四日，賜予眾僧官齋。御贊觀音、金剛數珠（佛教法器）等。賜予天下參加法會的僧人輪子（佛教法器）。十月初一日，賜予眾僧官、住持等彌陀佛（阿彌陀佛）和西番文殊（文殊菩薩）畫像各一軸。十月初六日，賜予僧道官員宴席，以及天下眾僧宴席，賞賜緙絲觀音像、水晶數珠等物。
癸卯永樂二十一年。
甲辰永樂二十二年七月十八日，皇帝駕崩，享年六十五歲。八月十五日，皇太子即位。九月初一，皇帝為大行皇帝（已故皇帝）...
【English Translation】 English version 'You Shi de' (name, details unknown) built two large temples in Beijing. Intelligent monks were selected to be abbots. On the 27th day of the seventh month, the monks Wen Lu (monk's name) and Tian Yi (monk's name) were summoned and given the 'Seven Buddhas Gatha' (name of a Buddhist verse). On the 19th day of the eighth month, the monks celebrated the emperor's birthday and were granted seats and vegetarian meals inside the palace. On the 18th day of the twelfth month, the 'Zen Sect's Entry into Tibet', 'Sayings of Ancient Venerable Monks', 'Linked Pearls of Ancient Odes' (22 volumes), 'Continued Records of the Transmission of the Lamp' (36 volumes), and 'Comprehensive Records of the Ancestors of the Sect' (45 volumes) were bestowed.
In the year Xin Chou, the nineteenth year of Yongle, the Tibetan monk 'Great Treasure Dharma King' (leader of the Karma Kagyu school of Tibetan Buddhism) came to the court. Someone requested the emperor to personally comfort him, but Xia Yuanji (name, Ming Dynasty minister) dissuaded him. The emperor said, 'Do you want to imitate Han Yu (name, Tang Dynasty minister)?' So he did not personally comfort him. Later, the 'Great Treasure Dharma King' entered the palace to meet the emperor, but Xia Yuanji did not bow. On the 21st day of the first month, the 'Left Enlightenment of the Sangha Registration Department' Hui Jin (monk official title) and others submitted a memorial regarding the copying of the 'Great Treasury Sutra' (Buddhist canon) in the inner court. They respectfully believed that the Holy Dynasty's collation and printing of the Tibetan canon was a rare event in a thousand years. The ministers requested that an imperial preface be written to be placed at the beginning of the scriptures, to enhance the brilliance of the Buddha's sun and spread it for ten thousand years, which would be a great blessing for the Buddhist community. Therefore, they respectfully submitted this memorial. On the 30th day of the first month, the emperor viewed the copied scriptures and ordered them to be printed in the temple. Each monk was given a copy of the 'Secret of Mind Transmission' (name of a Buddhist text). On the 10th day of the eighth month, the emperor ordered the scripture-copying monks to return temporarily and come back the year after next, not next year. This is a matter for your Buddhist community. If you wait for the documents to come and get them, it will be inconvenient. After the scripture boards are printed, the monks who are practicing will be sent to the mountains (referring to practicing). I will also create some good karma to support you. This is the imperial decree.
On the 24th day of the ninth month of the twentieth year of Yongle, the emperor bestowed official vegetarian meals to the monks. He praised the 'Guanyin', 'Vajra Rosary' (Buddhist ritual items), etc. He bestowed 'wheels' (Buddhist ritual items) to the monks from all over the world who attended the Dharma assembly. On the 1st day of the tenth month, he bestowed a scroll each of 'Amitabha Buddha' (Amitabha) and 'Tibetan Manjushri' (Manjushri Bodhisattva) to the monk officials and abbots. On the 6th day of the tenth month, he bestowed a banquet to the monk and Taoist officials, as well as a banquet to the monks from all over the world, and bestowed items such as 'Kesi Guanyin' (silk tapestry Guanyin) and 'crystal rosaries'.
The twenty-first year of Yongle, Gui Mao.
On the 18th day of the seventh month of the twenty-second year of Yongle, Jia Chen, the emperor passed away at the age of sixty-five. On the 15th day of the eighth month, the crown prince ascended the throne. On the 1st day of the ninth month, the emperor for the late emperor...
帝謚曰。體天弘道高明廣運聖武神功純仁至孝文皇帝。廟號太宗。至嘉靖中。改廟成祖。十二月葬長陵。
岱宗禪師 諱泰。紹興人。住持徑山。晨起盥沐罷。趺坐而逝。
伯蘊禪師 諱琇。蘇州人。住持徑山。一日經行次。倚杖而化。
國初名僧未見傳記者附。前列九人後附二十一。
無礙禪師(鑒) 月庵禪師 素庵禪師(田)
了堂禪師 頑石禪師 無念禪師
天童禪師(素) 卍庵禪師 用剛禪師(軟)
寂照禪師 獨空禪師 頤庵禪師(真)
無禪禪師(悟) 無瑕禪師 一雨禪師
和庵禪師 演福法師 溪澄禪師
悟虛禪師 懶云禪師 壞空禪師(成)
仁宗昭皇帝
成祖第一子。仁孝太后。徐氏所生也。正位儲宮二十二年。成祖崩。甲辰八月十五即位。在位一年。乙巳五月十一日崩于西宮。壽四十八。上徽號曰敬天體道純誠至德弘文欽武章聖達孝昭皇帝。廟號仁宗。葬獻陵。
乙巳洪熙元年正月朔。上御奉天殿朝群臣。設樂不作。大祀天地于南郊。皇祖皇考配享 賜三公及六卿天元玉曆祥異賦。諭曰。天道人事未嘗判為二途。有動於此必應于彼。朕少侍太祖。每教以慎脩敬天。未嘗敢
【現代漢語翻譯】 現代漢語譯本 帝王的謚號是：體天弘道高明廣運聖武神功純仁至孝文皇帝，廟號太宗。到嘉靖年間，改廟號為祖。十二月葬于長陵。
岱宗禪師（Daizong Chanshi）諱名泰（Tai），是紹興人。住持徑山。每天早晨起床洗漱完畢后，便結跏趺坐而逝世。
伯蘊禪師（Boyun Chanshi）諱名琇（Xiu），是蘇州人。住持徑山。有一天在經行時，倚靠著禪杖而圓寂。
國初時期的名僧，沒有見到傳記記載的附錄在此。前列九人，后附二十一人。
無礙禪師（Wuai Chanshi）（鑒（Jian）） 月庵禪師（Yuean Chanshi） 素庵禪師（Suan Chanshi）（田（Tian））
了堂禪師（Liaotang Chanshi） 頑石禪師（Wanshi Chanshi） 無念禪師（Wunian Chanshi）
天童禪師（Tiantong Chanshi）（素（Su）） 卍庵禪師（Wan'an Chanshi） 用剛禪師（Yonggang Chanshi）（軟（Ruan））
寂照禪師（Jizhao Chanshi） 獨空禪師（Dukong Chanshi） 頤庵禪師（Yian Chanshi）（真（Zhen））
無禪禪師（Wuchan Chanshi）（悟（Wu）） 無瑕禪師（Wuxia Chanshi） 一雨禪師（Yiyu Chanshi）
和庵禪師（Hean Chanshi） 演福法師（Yanfu Fashi） 溪澄禪師（Xicheng Chanshi）
悟虛禪師（Wuxu Chanshi） 懶云禪師（Lanyun Chanshi） 壞空禪師（Huaikong Chanshi）（成（Cheng））
仁宗昭皇帝
成祖的第一個兒子，是仁孝太后徐氏所生。在東宮被確立為儲君二十二年。成祖駕崩后，甲辰年八月十五日即位。在位一年，乙巳年五月十一日駕崩于西宮，享年四十八歲。謚號為敬天體道純誠至德弘文欽武章聖達孝昭皇帝，廟號仁宗，葬于獻陵。
乙巳洪熙元年正月初一，皇帝在奉天殿接見群臣朝拜。沒有奏樂。在南郊祭祀天地，皇祖皇考配享。賜予三公和六卿天元玉曆祥異賦。皇帝詔諭說：『天道和人事從來沒有被判為兩條道路。這裡有變動，必然會在那裡有所應驗。朕年少時侍奉太祖，太祖常常教導朕要謹慎修身，敬畏上天，朕從來不敢』
【English Translation】 English version The emperor's posthumous title was: Emperor Wencheng, who embodied the heavens, promoted the Tao, was highly intelligent, broadly virtuous, divinely martial, supremely meritorious, purely benevolent, and perfectly filial. His temple name was Taizong. During the Jiajing era, the temple name was changed to Zu. He was buried in Changling in December.
Chan Master Daizong (Daizong Chanshi), whose personal name was Tai (泰), was a native of Shaoxing. He was the abbot of Jingshan Monastery. Every morning, after washing and grooming, he would sit in the lotus position and pass away.
Chan Master Boyun (Boyun Chanshi), whose personal name was Xiu (琇), was a native of Suzhou. He was the abbot of Jingshan Monastery. One day, while walking in meditation, he leaned on his staff and passed away.
Famous monks from the early years of the dynasty, whose biographies have not been recorded, are appended here. Nine are listed before, and twenty-one are appended after.
Chan Master Wuai (Wuai Chanshi) (Jian (鑒)) Chan Master Yuean (Yuean Chanshi) Chan Master Suan (Suan Chanshi) (Tian (田))
Chan Master Liaotang (Liaotang Chanshi) Chan Master Wanshi (Wanshi Chanshi) Chan Master Wunian (Wunian Chanshi)
Chan Master Tiantong (Tiantong Chanshi) (Su (素)) Chan Master Wan'an (Wan'an Chanshi) Chan Master Yonggang (Yonggang Chanshi) (Ruan (軟))
Chan Master Jizhao (Jizhao Chanshi) Chan Master Dukong (Dukong Chanshi) Chan Master Yian (Yian Chanshi) (Zhen (真))
Chan Master Wuchan (Wuchan Chanshi) (Wu (悟)) Chan Master Wuxia (Wuxia Chanshi) Chan Master Yiyu (Yiyu Chanshi)
Chan Master Hean (Hean Chanshi) Dharma Master Yanfu (Yanfu Fashi) Chan Master Xicheng (Xicheng Chanshi)
Chan Master Wuxu (Wuxu Chanshi) Chan Master Lanyun (Lanyun Chanshi) Chan Master Huaikong (Huaikong Chanshi) (Cheng (成))
Emperor Zhaozhao of Renzong
The first son of Emperor Chengzu, born to Empress Renxiao, Lady Xu. He was established as the crown prince in the Eastern Palace for twenty-two years. After Emperor Chengzu passed away, he ascended the throne on the fifteenth day of the eighth month of the Jia Chen year. He reigned for one year and passed away in the Western Palace on the eleventh day of the fifth month of the Yi Si year, at the age of forty-eight. His posthumous title was Emperor Zhaozhao, who revered Heaven, embodied the Tao, was purely sincere, supremely virtuous, promoted literature, was respectfully martial, sagely accomplished, and perfectly filial. His temple name was Renzong, and he was buried in Xianling.
On the first day of the first month of the first year of Hongxi in the Yi Si year, the emperor received the court officials in the Fengtian Hall. No music was played. He sacrificed to Heaven and Earth in the Southern Suburbs, with the imperial ancestors and deceased father accompanying the ceremony. He bestowed the Tianyuan Jade Calendar and Auspicious Omens Rhapsody upon the Three Dukes and Six Ministers. The emperor proclaimed: 'The Way of Heaven and human affairs have never been separated into two paths. If there is a movement here, there must be a response there. When I was young, I served Emperor Taizu, who often taught me to cultivate myself cautiously and to revere Heaven. I have never dared to'
怠 加贈少師榮國公謚忠靖。姚廣孝等四人。並配享文皇帝廟號 詔免稅糧。上曰。救民之窮。當如救焚拯溺。不可遲疑 上曰。恤民寧過厚。為天下主。寧與民寸寸計較耶 賜蹇義一印。曰忠貞。賜楊士奇一印。曰貞一 向賜繩愆糾謬圖書 五月帝不豫。次日大漸遺詔傳位太子。遂崩 六月十二日。皇太子即皇帝位。大赦天下 八月敕修太宗仁宗兩朝實錄。
國朝名僧未見傳紀者附。
云溪英禪師 寶月潭禪師
潔空通禪師 雪峰瑞禪師
宣宗章皇帝
昭皇帝長子。張皇后所生也。文皇初有易儲之意。見帝英敏。解縉復贊曰。好皇孫。文皇因立帝為太皇孫。仁宗龍升遂即帝位。在位十年。以乙卯正月初三日崩。壽三十七。上徽號曰。憲天體道英明神聖欽文昭武寬仁純孝章皇帝。廟號宣宗。葬景陵。
丙午宣德元年。諭選官曰。庶官賢否關國家之治亂。諭三法司。審錄囚系。務存平恕 賜蹇義圖書曰。忠厚寬弘 賜夏原吉圖書曰。含弘貞靖 賜楊榮圖書曰。方直剛正 賜楊士奇圖書曰。忠方貞靖 賜胡濙圖書曰。清和恭靖。
丁未宣德二年。講孟子。講官言。太公以救民為心。伯夷以君臣之義為重。上曰。太公之心在當時。伯夷之心在萬世。
戊申三年二月。
【現代漢語翻譯】 現代漢語譯本
怠，加贈少師榮國公，謚號忠靖。姚廣孝等四人，都配享文皇帝（指明成祖朱棣）廟號。詔令免除稅糧。皇上說：『拯救百姓的困苦，應當像救火和救人溺水一樣，不可遲疑。』皇上說：『體恤百姓寧可過分優厚，作為天下的君主，難道要和百姓寸寸計較嗎？』賜給蹇義一枚印章，上面刻著『忠貞』。賜給楊士奇一枚印章，上面刻著『貞一』。之前還賜給他們繩愆糾謬的圖書。五月，皇帝身體不適，次日病情加重，留下遺詔傳位給太子，於是駕崩。六月十二日，皇太子即皇帝位，大赦天下。八月，敕令修撰太宗（指明成祖朱棣）、仁宗（指明仁宗朱高熾）兩朝的實錄。
國朝（指明朝）名僧沒有列入傳記的附於此。
云溪英禪師、寶月潭禪師、潔空通禪師、雪峰瑞禪師。
宣宗章皇帝（指明宣宗朱瞻基）
是昭皇帝（指明仁宗朱高熾）的長子，張皇后所生。文皇（指明成祖朱棣）起初有更換儲君的想法，見到皇上英明敏捷，解縉又稱讚說：『好皇孫！』文皇因此立皇上為太皇孫。仁宗（指明仁宗朱高熾）駕崩后，皇上便即位。在位十年，于乙卯年正月初三日駕崩，享年三十七歲。上謚號為：憲天體道英明神聖欽文昭武寬仁純孝章皇帝。廟號宣宗，葬于景陵。
丙午宣德元年，告誡選官說：『官員賢能與否關係到國家的治理是否安定。』告誡三法司（指刑部、大理寺、都察院）：『審理案件要務必公正寬恕。』賜給蹇義圖書，上面寫著『忠厚寬弘』。賜給夏原吉圖書，上面寫著『含弘貞靖』。賜給楊榮圖書，上面寫著『方直剛正』。賜給楊士奇圖書，上面寫著『忠方貞靖』。賜給胡濙圖書，上面寫著『清和恭靖』。
丁未宣德二年，講解《孟子》。講官說：『太公以拯救百姓為心，伯夷以君臣之義為重。』皇上說：『太公的心在當時，伯夷的心在萬世。』
戊申宣德三年二月。
【English Translation】 English version
Dai, posthumously granted the title of Grand Preceptor Junior and Duke Rong of the State, with the posthumous title of Zhongjing (loyal and serene). Yao Guangxiao and the other four people were all entitled to be enshrined in the temple of Emperor Wenzong (referring to Zhu Di, the Yongle Emperor). An imperial edict was issued to exempt taxes and grain. The Emperor said: 'Rescuing the people from their poverty should be like rescuing someone from fire or drowning, and there should be no delay.' The Emperor said: 'It is better to be overly generous in caring for the people. As the ruler of the world, how can one haggle over every inch with the people?' He bestowed upon Jian Yi a seal engraved with 'Zhongzhen' (loyalty and integrity). He bestowed upon Yang Shiqi a seal engraved with 'Zhenyi' (integrity and singleness). Previously, he had also bestowed upon them books on correcting errors and remonstrating against wrongdoing. In the fifth month, the Emperor fell ill, and the next day his condition worsened. He left a will to pass the throne to the Crown Prince, and then he passed away. On the twelfth day of the sixth month, the Crown Prince ascended the throne and granted a general amnesty to the world. In the eighth month, he ordered the compilation of the Veritable Records of the reigns of Emperor Taizong (referring to Zhu Di, the Yongle Emperor) and Emperor Renzong (referring to Zhu Gaochi, the Hongxi Emperor).
Famous monks of the dynasty (referring to the Ming Dynasty) who do not have biographies are appended here.
Chan Master Yunxi Ying, Chan Master Baoyue Tan, Chan Master Jiekong Tong, Chan Master Xuefeng Rui.
Emperor Xuanzong Zhang (referring to Zhu Zhanji, the Xuande Emperor)
He was the eldest son of Emperor Zhao (referring to Zhu Gaochi, the Hongxi Emperor), born to Empress Zhang. Emperor Wenzong (referring to Zhu Di, the Yongle Emperor) initially had the intention of changing the heir apparent. Seeing the Emperor's intelligence and quickness, Xie Jin praised him, saying: 'A good imperial grandson!' Therefore, Emperor Wenzong established the Emperor as the Grand Imperial Grandson. After Emperor Renzong (referring to Zhu Gaochi, the Hongxi Emperor) passed away, the Emperor ascended the throne. He reigned for ten years and passed away on the third day of the first month of the year Yimao, at the age of thirty-seven. He was given the posthumous title: Emperor Xuantian Tidao Yingming Shensheng Qinwen Zhaowu Kuanren Chunxiao Zhang. His temple name is Xuanzong, and he was buried in Jingling.
In the year Bingwu, the first year of Xuande, he instructed the selection officials, saying: 'The virtue or lack thereof of officials is related to the stability or chaos of the country.' He instructed the Three Judicial Offices (referring to the Ministry of Justice, the Court of Judicial Review, and the Censorate): 'In reviewing cases, be sure to be fair and lenient.' He bestowed upon Jian Yi books inscribed with 'Zhonghou Kuanhong' (loyalty, kindness, generosity, and magnanimity). He bestowed upon Xia Yuanji books inscribed with 'Han Hong Zhen Jing' (containing, vast, integrity, and tranquility). He bestowed upon Yang Rong books inscribed with 'Fang Zhi Gang Zheng' (upright, direct, firm, and righteous). He bestowed upon Yang Shiqi books inscribed with 'Zhong Fang Zhen Jing' (loyalty, uprightness, integrity, and tranquility). He bestowed upon Hu Ying books inscribed with 'Qing He Gong Jing' (purity, harmony, respectfulness, and tranquility).
In the year Dingwei, the second year of Xuande, he lectured on Mencius. The lecturer said: 'Taigong (Jiang Ziya) had the heart to save the people, and Boyi valued the righteousness between ruler and subject.' The Emperor said: 'Taigong's heart was for his time, and Boyi's heart is for all ages.'
In the year Wushen, the third year of Xuande, in the second month.
冊立皇長子御名祁唐。為皇太子 上曰。古人謂。笛者滌也。所以滌邪穢納之。以正之意也。
己酉四年正月。騶虞見於南京 山西圓果寺是古蹟道場。為國祝聖之所。乞役民為之。
庚戌五年。太宗實錄一百三十卷。寶訓十五卷。仁宗十卷。寶訓六卷。夏原吉德量寬弘曰。君子不以冥冥懈行。卒贈大師 土魯番國。氣候多暖少雨雪。信佛法多僧寺。有靈山最大。人言。十萬羅漢涅槃處。近山有高臺。臺畔有僧寺。寺下皆石泉林木。此時來貢 以監察御史于謙。為兵郎右侍郎。巡撫河南山西。
于少保 浙江錢塘人。骨相異常。七歲僧蘭古春見而奇之曰。此他時救時宰相也。登永樂辛丑進士授御史。才貌英偉。聲如洪鐘。遇事敢為。不避權貴。嘗扈從征高煦。罪人既得。上命謙數其不軌。詞嚴義正。矢口而成。大稱上旨。自是受知。至是河南山西西省各奏災傷。廷議欲令大臣經理。上親署謙名超授之。時年三十三。
柴車錢塘人。清慎得名。為兵部侍郎 況鐘江西人。為蘇州知府。鋤強扶善。民以青天稱 十二月含譽星。見於九斿。大如彈丸。黃白光耀。群臣表賀。
教乘法數 僧錄司右善世心源法師凈公集。
辛亥六年。金幼孜簡易沉默。不伐善騖名。卒贈少保。謚文靖。
【現代漢語翻譯】 現代漢語譯本：冊立皇長子，御名祁唐，為皇太子。皇上說：『古人說，笛子的「笛」字，有「滌」的意思，是用來清除邪惡污穢，納入正氣的。』 己酉四年正月，騶虞（一種瑞獸）出現在南京。山西圓果寺是古老的道場，是為國家祈福的地方，請求役使百姓來修繕。 庚戌五年，編纂完成《太宗實錄》一百三十卷，《寶訓》十五卷，《仁宗實錄》十卷，《寶訓》六卷。夏原吉德行寬厚弘大，說：『君子不因為在暗處就放鬆自己的行為。』去世后被追贈為大師。土魯番國，氣候溫暖少雨雪，信奉佛法，有很多僧寺，其中靈山最大，人們說那是十萬羅漢涅槃的地方。靠近山的地方有高臺，臺邊有僧寺，寺下都是石泉林木。此時前來進貢。任命監察御史于謙為兵部右侍郎，巡撫河南山西。 于少保（即于謙），浙江錢塘人，骨骼相貌異於常人。七歲時，僧人蘭古春見到他，覺得很驚奇，說：『這個人將來是拯救時局的宰相啊！』考中永樂辛丑科進士，被授予御史。他才華出衆，相貌英俊，聲音洪亮，遇到事情敢於擔當，不迴避權貴。曾經跟隨皇上征討高煦，罪人被抓獲后，皇上命令于謙列數他的罪狀，于謙言辭嚴厲，義正辭嚴，出口成章，深得皇上讚賞。從此受到皇上賞識。到這時，河南山西兩省各自上奏災情，朝廷商議要派大臣去處理。皇上親自寫上于謙的名字，越級提拔他。當時他三十三歲。 柴車，錢塘人，以清廉謹慎而聞名，擔任兵部侍郎。況鐘，江西人，擔任蘇州知府，剷除強暴，扶助善良，百姓稱他為青天。十二月，含譽星出現在九斿星官處，大如彈丸，黃白色光芒閃耀，群臣上表祝賀。 《教乘法數》，由僧錄司右善世心源法師凈公編輯。 辛亥六年，金幼孜簡樸平易，沉默寡言，不誇耀自己的優點，不追求名聲。去世后被追贈為少保，謚號文靖。
【English Translation】 English version: The Emperor's eldest son, named Qi Tang, was established as the Crown Prince. The Emperor said, 'The ancients said that the character 'di' (笛, flute) in Chinese, has the meaning of 'cleansing' (滌). It is used to cleanse evil and impurities and embrace righteousness.' In the first month of the fourth year of the JiYou era, a Zouyu (騶虞, a mythical auspicious animal) appeared in Nanjing. Yuanguo Temple in Shanxi is an ancient Daocheng (道場, place for religious practice), a place to pray for the country. A request was made to employ the people to repair it. In the fifth year of the GengXu era, the 'Veritable Records of Emperor Taizong' (太宗實錄) in one hundred and thirty volumes, the 'Precious Instructions' (寶訓) in fifteen volumes, the 'Veritable Records of Emperor Renzong' (仁宗實錄) in ten volumes, and the 'Precious Instructions' in six volumes were completed. Xia Yuanji's virtue was broad and generous. He said, 'A gentleman does not slacken his conduct in the dark.' He was posthumously granted the title of Grand Master. The country of Turpan has a warm climate with little rain and snow. They believe in Buddhism and have many monasteries. Lingshan (靈山, Spirit Mountain) is the largest, and people say it is the place where ten thousand Arhats attained Nirvana. Near the mountain is a high platform, and beside the platform is a monastery. Below the monastery are stone springs and forests. At this time, they came to pay tribute. Yu Qian, the Supervising Secretary, was appointed as the Vice Minister of the Ministry of War and the Provincial Governor of Henan and Shanxi. Yu Shaobao (于少保, referring to Yu Qian), was from Qiantang, Zhejiang. His bones and appearance were extraordinary. When he was seven years old, the monk Lan Guchun saw him and was surprised, saying, 'This person will be a prime minister who saves the situation in the future!' He passed the Jinshi examination in the Yongle XinChou year and was granted the title of Supervising Secretary. He was talented and handsome, with a voice like a bell. He dared to take responsibility and did not avoid powerful officials. He once followed the Emperor to conquer Gao Xu. After the criminal was captured, the Emperor ordered Yu Qian to enumerate his crimes. Yu Qian's words were stern and righteous, and he spoke fluently, greatly pleasing the Emperor. From then on, he was appreciated by the Emperor. At this time, the provinces of Henan and Shanxi each reported disasters, and the court discussed sending ministers to handle them. The Emperor personally wrote Yu Qian's name and promoted him beyond his rank. He was thirty-three years old at the time. Chai Che, from Qiantang, was known for his integrity and prudence, and served as the Vice Minister of the Ministry of War. Kuang Zhong, from Jiangxi, served as the Prefect of Suzhou, eliminating the strong and supporting the good. The people called him 'Blue Sky'. In December, the Hanyu star appeared in the Jiu You constellation, as big as a bullet, with yellow and white light shining. The ministers submitted a memorial to congratulate. 'Teachings and Dharma Numbers' (教乘法數) was compiled by Master Jinggong, the Right Shan Shi Xin Yuan Dharma Master of the Sangha Registrar. In the sixth year of the XinHai era, Jin Youzi was simple and taciturn, not boasting about his virtues or pursuing fame. He was posthumously granted the title of Junior Protector and the posthumous title of Wenjing.
壬子七年。御製猗蘭操招隱詩。以求山林之賢。
癸丑八年八月。熒惑犯南鬥。景星見於天門。
甲寅九年。曹端。字正夫。篤尚理學。著述甚伙。稱月川先生。
乙卯十年正月三日。上崩乾清宮。初十日太子即位。大赦天下 蹇義沉靜和厚。歷事五朝。年七十三卒。贈太師。謚忠定。
敬庵禪師 諱莊。臺州人。住持徑山。當六十三代。含笑坐化。
雷庵禪師 諱澤。蘇州人。住持徑山。當六十四代。八月日化。
無際禪師 諱悟。本蜀人。二十出纏。專坐參究唸佛。縛竹為庵。研勵無懈。師曰。無念即著空。有念即著執。有無兩相忘。非空亦非執。又曰。寂照無上下。光明處處通。本來無皁白。何處不含容。授法偈曰。我無法可付。汝無心可受。無付無受心。何人不成就。師有心藥方。行於世。又走馬燈偈云。團團遊了又來游。無個明人指路頭。滅卻心頭一點火。刀槍人馬一齊休。
楚山禪師 諱紹琦。姓雷。唐安人。九歲出家。初從玄極和尚。最後謁東普無際禪師得法。普曰。還我無字意來。師曰。這僧問處偏多事。趙老何曾涉所思。信口一言都吐露。翻成特地使人疑。普曰。如何是不疑處。曰青山綠水燕語鶯啼。歷歷分明更疑何事。普因付法。
月
【現代漢語翻譯】 現代漢語譯本：
壬子七年。皇帝御製《猗蘭操》、《招隱詩》，以此來尋求隱居山林的賢士。 癸丑八年八月。熒惑（火星）侵犯南斗（星官名）。景星（瑞星）出現在天門（星官名）。 甲寅九年。曹端（人名），字正夫，推崇理學，著述很多，被稱為月川先生。 乙卯十年正月三日。皇上在乾清宮駕崩。初十日太子即位，大赦天下。蹇義（人名）沉靜溫和，歷經五朝，七十三歲去世，追贈太師，謚號忠定。 敬庵禪師，法諱莊，臺州人，住持徑山寺，為第六十三代住持，含笑坐化。 雷庵禪師，法諱澤，蘇州人，住持徑山寺，為第六十四代住持，八月圓寂。 無際禪師，法諱悟，原籍蜀地，二十歲出家，專心坐禪參究唸佛，用竹子結成庵棚，勤奮刻苦。禪師說：『無念就落入空無，有念就落入執著。有和無兩方面都忘掉，既不是空也不是執著。』又說：『寂靜照耀沒有上下之分，光明處處相通。本來就沒有黑白之分，哪裡不包含容納。』傳法偈語說：『我沒有法可以交付，你沒有心可以接受。沒有交付沒有接受的心，什麼人不能成就。』禪師著有《心藥方》，流傳於世。又有走馬燈偈語說：『團團轉遊了又來游，沒有個明白人指路頭。滅卻心頭一點火，刀槍人馬一齊休。』 楚山禪師，法諱紹琦，姓雷，唐安人，九歲出家，最初跟隨玄極和尚，最後拜見東普無際禪師得法。無際禪師說：『還我無字的意義來。』禪師說：『這僧人提問處偏離太多，趙老（趙州禪師）何曾涉及思慮。信口一言都吐露，反而特地使人疑惑。』無際禪師說：『如何是不疑惑之處？』禪師說：『青山綠水燕語鶯啼，歷歷分明更疑惑什麼？』無際禪師因此傳法於他。
【English Translation】 English version:
In the seventh year of Renzi. The Emperor composed 'Ode to the Orchid' and 'Poem of Seeking Seclusion' to seek out virtuous hermits in the mountains and forests. In the eighth month of the year Gui Chou. Yinghuo (Mars) invaded Nandou (a constellation). A Jing star (auspicious star) appeared at Tianmen (a celestial gate). In the ninth year of Jia Yin. Cao Duan (personal name), styled Zhengfu, earnestly admired Neo-Confucianism and wrote extensively, known as Mr. Yuechuan. On the third day of the first month of the tenth year of Yi Mao. The Emperor passed away in the Qianqing Palace. On the tenth day, the Crown Prince ascended the throne, granting a general amnesty to the world. Jian Yi (personal name) was calm, gentle, and kind, serving through five reigns. He died at the age of seventy-three and was posthumously granted the title of Grand Preceptor and the謚(shi, posthumous title) of Zhongding (loyal and steadfast). Chan Master Jing'an, with the Dharma name Zhuang, was from Taizhou. He was the abbot of Jingshan Temple, the sixty-third abbot. He passed away peacefully with a smile. Chan Master Lei'an, with the Dharma name Ze, was from Suzhou. He was the abbot of Jingshan Temple, the sixty-fourth abbot. He passed away in August. Chan Master Wuji, with the Dharma name Wu, was originally from Shu. He left home at the age of twenty, focusing on seated meditation, contemplation, and reciting the Buddha's name. He built a hermitage out of bamboo and diligently practiced without懈(xie, laxity). The Master said, 'No-thought falls into emptiness; thought falls into attachment. Forget both existence and non-existence; neither empty nor attached.' He also said, 'Silent illumination has no up or down; light pervades everywhere. Originally there is no black or white; where is there no inclusion?' The verse for Dharma transmission says, 'I have no Dharma to give; you have no mind to receive. With no giving and no receiving mind, who cannot achieve?' The Master has a 'Prescription for the Mind,' which circulates in the world. There is also a verse on the revolving lantern, saying, 'Round and round, traveling and traveling again, there is no enlightened person to point the way. Extinguish the spark in your heart, and swords, spears, men, and horses will all cease.' Chan Master Chushan, with the Dharma name Shaoqi, surname Lei, was from Tang'an. He left home at the age of nine, initially following the monk Xuanji, and finally visited Chan Master Wuji of Dongpu and obtained the Dharma. Wuji said, 'Return to me the meaning of the word 'no'.' The Master said, 'This monk asks too much; Old Zhao (Chan Master Zhaozhou) never involved himself in thoughts. A casual word is completely revealed, turning into a deliberate cause for doubt.' Wuji said, 'What is the place of no doubt?' The Master said, 'Green mountains, clear waters, swallows singing, orioles chirping, everything is distinct and clear, what more is there to doubt?' Therefore, Wuji transmitted the Dharma to him.
江禪師 諱凈。金華人。住持徑山。當六十五代。一日唸佛坐逝。
雪崖禪師 諱珂。金陵人。住持徑山。當六十六代。日晝沐浴坐逝。
英宗睿皇帝
章皇帝長子。宣德二年孫皇后所生。宣宗崩。年九歲。時倡國有長君之議。賴三楊英國而定。乙卯正月初十日即位。建元正統。己巳北狩。庚午七月迴鑾。尊為太上皇帝。居南宮。丁丑正月復辟。改元天順。至甲申正月十七崩。在位前後共二十二年。壽四十八。上徽號曰。法天立道仁明誠敬昭文憲武至德廣孝睿皇帝。廟號英宗。葬𥙿陵。
丙辰正統元年十月。命僧錄司。復照洪武舊制。造僧人周知冊。優免先聖先賢子孫差役。
丁巳二年 戊午三年 三楊宣德實錄成。楊士奇楊榮。俱進少師。楊溥進少保。
己未四年 庚申五年 王福秉心正大。義利介然憂國忘家。老而彌篤。官至尚書少保。卒贈太保謚忠宣。
釋應能 實建文帝也。自出家后。經湘湖入蜀至雲南。復游閩。后入廣西橫州南門壽佛寺。居十五年。升座說法。歸者甚眾。復往南寧居一寺中。歸者亦然。是時思恩知州岑瑛出行。忽一僧當道立。從者呵之。師自稱為建文帝遊方至此。今老矣。欲送骸骨歸帝鄉。瑛大駭聞于巡按御史奏之。驛送赴京。號為老[價-
【現代漢語翻譯】 現代漢語譯本 江禪師，法名凈，是金華人，主持徑山寺，是第六十五代住持。有一天，他在念佛時坐化圓寂。
雪崖禪師，法名珂，是金陵人，主持徑山寺，是第六十六代住持。有一天白天沐浴後坐化圓寂。
英宗睿皇帝
是章皇帝的長子，宣德二年由孫皇后所生。宣宗駕崩時，他年僅九歲。當時朝廷上有擁立年長君主的議論，幸賴三楊（楊士奇、楊榮、楊溥）和英國公張輔的輔佐才得以確定。乙卯年正月初十日即位，年號為正統。己巳年被瓦剌俘虜（北狩）。庚午年七月返回京城，被尊為太上皇帝，居住在南宮。丁丑年正月復辟，改年號為天順。甲申年正月十七日駕崩，在位前後共二十二年，享年四十八歲。謚號為：法天立道仁明誠敬昭文憲武至德廣孝睿皇帝。廟號英宗，葬于裕陵。
丙辰年，正統元年十月，命令僧錄司恢復洪武年間的舊制，製作僧人周知冊。對先聖先賢的子孫免除差役。
丁巳年（正統二年），戊午年（正統三年），三楊（楊士奇、楊榮、楊溥）編纂的《宣德實錄》完成。楊士奇、楊榮都被晉升爲少師，楊溥晉升爲少保。
己未年（正統四年），庚申年（正統五年），王福秉持公正大義，在義和利之間分明，憂國忘家，年老更加堅定。官至尚書少保，去世后被追贈為太保，謚號忠宣。
釋應能，實際上就是建文帝。自從出家后，經過湘湖進入四川，到達雲南，又遊歷福建，後來進入廣西橫州南門壽佛寺，居住了十五年。升座說法，歸附的人很多。又前往南寧居住在一座寺廟中，歸附的人也很多。當時思恩知州岑瑛出行，忽然有一個僧人擋在路中間。隨從呵斥他。這位僧人自稱是建文帝，雲遊四方來到這裡，現在老了，想要送骸骨返回帝鄉。岑瑛非常震驚，上報給巡按御史，巡按御史將此事上奏朝廷，用驛站的馬車將他送往京城，號稱是老[價-
【English Translation】 English version Chan Master Jiang, whose Dharma name was Jing, was a native of Jinhua. He served as the abbot of Jingshan Monastery, being the 65th generation abbot. One day, he passed away peacefully in a seated position while reciting the Buddha's name.
Chan Master Xueya, whose Dharma name was Ke, was a native of Jinling. He served as the abbot of Jingshan Monastery, being the 66th generation abbot. One day, he passed away peacefully in a seated position after taking a bath during the day.
Emperor Ruizong of the Ying Dynasty
He was the eldest son of Emperor Zhang, born to Empress Sun in the second year of the Xuande era. When Emperor Xuanzong passed away, he was only nine years old. At that time, there was a proposal in the court to establish an older prince as the ruler, but it was thanks to the assistance of the 'Three Yangs' (Yang Shiqi, Yang Rong, and Yang Pu) and Duke Zhang Fu of England that he was finally established. He ascended the throne on the tenth day of the first month of the Yimao year, and his reign was named Zhengtong. In the Jisi year, he was captured by the Oirat Mongols (the 'Northern Hunt'). In the Gengwu year, he returned to the capital in July and was honored as the Supreme Emperor, residing in the Southern Palace. In the Dingchou year, he was restored to the throne in the first month and changed the reign name to Tianshun. He passed away on the seventeenth day of the first month of the Jiashen year, having reigned for a total of twenty-two years and lived to the age of forty-eight. His posthumous title was: Emperor Ruizong, who followed the Way of Heaven, established virtue, was benevolent, wise, sincere, respectful, enlightened, martial, supremely virtuous, and greatly filial. His temple name was Emperor Yingzong, and he was buried in Yuling.
In the Bingchen year, the tenth month of the first year of the Zhengtong era, the Sangluosi (Buddhist Registry) was ordered to restore the old system of the Hongwu era and create a comprehensive register of monks. The descendants of the former sages and worthies were exempted from corvée labor.
In the Dingsi year (second year of Zhengtong) and the Wuwu year (third year of Zhengtong), the 'Veritable Records of the Xuande Era', compiled by the 'Three Yangs' (Yang Shiqi, Yang Rong, and Yang Pu), were completed. Yang Shiqi and Yang Rong were both promoted to Junior Preceptor, and Yang Pu was promoted to Junior Protector.
In the Jiwei year (fourth year of Zhengtong) and the Gengshen year (fifth year of Zhengtong), Wang Fu upheld justice and righteousness, clearly distinguishing between righteousness and profit, worrying about the country and forgetting his family, and becoming even more steadfast in his old age. He rose to the position of Minister of War and Junior Protector. After his death, he was posthumously granted the title of Grand Protector and the謚號 (posthumous name) of Zhongxuan.
釋應能 (Shi Yingneng) was actually Emperor Jianwen. After becoming a monk, he passed through Xiang Lake, entered Sichuan, reached Yunnan, and then traveled to Fujian. Later, he entered the Shoufosi (Longevity Buddha Temple) in Hengzhou, Guangxi, and resided there for fifteen years. He ascended the Dharma seat to preach, and many people returned to him. He then went to Nanning and resided in a temple there, and many people also returned to him. At that time, Cen Ying, the prefect of Sien, was traveling when suddenly a monk stood in the middle of the road. His attendants scolded him. The monk claimed to be Emperor Jianwen, traveling around and arriving here, and now he was old and wanted to send his bones back to his imperial homeland. Cen Ying was greatly shocked and reported it to the inspecting censor, who reported it to the court. He was sent to the capital by express carriage and was called the old [價-
貝+天]。途次賦詩云。流落江湖四十秋。歸來不覺雪盈頭。乾坤有限家何在。江漢無情水自流。長樂宮中雲影暗。昭陽殿里雨聲愁。新蒲細柳年年綠。野老吞聲哭來休。弘治中。追諡恭仁康定景皇帝。
辛酉六年 壬戌七年。太皇太后張氏。謚曰誠孝昭皇后。天下休息。人謂女中堯舜。
癸亥八年。王振作大第于皇城。又作智化等於居東。以祝釐。追封元儒吳澄。為臨川郡公。從祀孔子廟庭。
曉庵禪師 諱善啟。字東白。別號曉庵。長洲人。楊姓。甫能言。即通釋典。如舊熟投入永茂院。剃染受具。屏跡龍山。研窮大藏。百氏諸子無不精究。永樂戊子出世郡之延慶寺。明年應召纂修永樂大典。並校大藏經。賜金僧伽黎。一時名士皆為方外交。或辯儒釋之異。師曰。無論聖人理同。且各為其教。又曰。東魯乘道西竺見性。皆莫先於厚本。故吾儕雖離父母。而養生送死率皆從厚。正統癸亥示寂。
甲子九年。楊士奇。年八十卒。贈文貞。有沙羨稿右臺稿。世稱西楊。楊榮庚申七月。卒于杭州。謚文敏。世稱東楊。
乙丑十年。侍郎王英。赍香幣祀南鎮大雨。稱侍郎雨。
丙寅楊溥天臺人。官至學士少保。是年卒。年七十五。謚文定。
空谷禪師 諱景隆。字祖庭。號空谷
【現代漢語翻譯】 現代漢語譯本： （貝+天）。途中寫詩道：漂泊江湖四十年，歸來不覺滿頭雪。天地有限家在哪裡？江河無情水自流。長樂宮中雲影昏暗，昭陽殿里雨聲令人發愁。新蒲細柳年年綠，老百姓們壓抑著哭聲，哭泣著停歇。弘治年間，追諡為恭仁康定景皇帝。
辛酉六年，壬戌七年。太皇太后張氏，謚號為誠孝昭皇后。天下太平，人們稱她為女子中的堯舜。
癸亥八年，王振在皇城建造豪華的府邸，又在居東建造智化寺等寺廟，用來祈福。追封元朝儒士吳澄（Wu Cheng）為臨川郡公，在孔廟中配享祭祀。
曉庵禪師（Xiao'an Chanshi），法名善啟（Shanqi），字東白（Dongbai），別號曉庵（Xiao'an），長洲（Changzhou）人，姓楊。剛會說話，就通曉佛經，好像以前就很熟悉一樣。進入永茂院，剃度染髮，受具足戒。隱居在龍山（Longshan），深入研究大藏經，對於諸子百家的學說沒有不精通的。永樂（Yongle）戊子年，在郡里的延慶寺（Yanqing Si）擔任住持。第二年，參與纂修《永樂大典（Yongle Dadian）》，並校對大藏經，皇帝賜予金色的僧伽黎（僧伽黎，僧人的外衣）。當時的名士都與他交往，成為方外之友。有人辯論儒釋的差異，禪師說：『無論是聖人，道理都是相同的，而且各自爲了自己的教義。』又說：『東魯（Donglu，指孔子）傳道，西竺（Xizhu，指印度）見性，都莫先於重視根本。所以我們雖然離開了父母，但是養生送死都遵循厚葬的習俗。』正統（Zhengtong）癸亥年圓寂。
甲子九年，楊士奇（Yang Shiqi）八十歲去世，追贈文貞的謚號，著有《沙羨稿》、《右臺稿》，世稱西楊。楊榮（Yang Rong）庚申年七月，在杭州去世，謚號文敏，世稱東楊。
乙丑十年，侍郎王英（Wang Ying）帶著香和幣帛祭祀南鎮，當時下大雨，人們稱之為『侍郎雨』。
丙寅年，楊溥（Yang Pu），天臺（Tiantai）人，官至學士少保，這年去世，享年七十五歲，謚號文定。
空谷禪師（Konggu Chanshi），法名景隆（Jinglong），字祖庭（Zuting），號空谷（Konggu）。
【English Translation】 English version: [Bei + Tian]. On the way, he composed a poem: 'Drifting in the rivers and lakes for forty autumns, returning without realizing my head is full of snow. Heaven and earth are limited, where is my home? The Jiang and Han rivers are heartless, the water flows on its own. In the Chang Le Palace, the shadows of the clouds are dark, in the Zhao Yang Palace, the sound of rain is sorrowful. The new reeds and slender willows are green every year, the old peasants swallow their voices and weep to rest.' During the Hongzhi period, he was posthumously named Emperor Gongren Kangding Jing.
In the sixth year of Xinyou and the seventh year of Renxu, Empress Dowager Zhang was given the posthumous title of Empress Chengxiao Zhao. The world was at peace, and people called her the Yao and Shun among women.
In the eighth year of Guihai, Wang Zhen built a luxurious mansion in the imperial city, and also built the Zhihua Temple and other temples in Judong to pray for blessings. The Yuan Dynasty Confucian scholar Wu Cheng was posthumously granted the title of Duke of Linchuan and was enshrined in the Confucian Temple.
Chan Master Xiao'an, named Shanqi, styled Dongbai, with the alias Xiao'an, was a native of Changzhou, with the surname Yang. As soon as he could speak, he understood the Buddhist scriptures as if he were already familiar with them. He entered Yongmao Monastery, shaved his head and dyed his robes, and received the full precepts. He secluded himself in Longshan, studied the Tripitaka extensively, and was proficient in the doctrines of the various schools of thought. In the year Wuzi of Yongle, he became the abbot of Yanqing Temple in the prefecture. The following year, he participated in the compilation of the Yongle Encyclopedia and proofread the Tripitaka. The emperor bestowed upon him a golden Sangharati (Sangharati, a monk's outer robe). At that time, famous scholars all associated with him and became friends outside the mundane world. Someone debated the differences between Confucianism and Buddhism, and the Chan Master said, 'Whether it is a sage or not, the principles are the same, and each is for its own teachings.' He also said, 'Donglu (referring to Confucius) transmitted the Dao, and Xizhu (referring to India) saw the nature, both of which emphasize the importance of the foundation. Therefore, although we have left our parents, we still follow the custom of thick burials for supporting the living and burying the dead.' He passed away in the year Guihai of Zhengtong.
In the ninth year of Jiazi, Yang Shiqi died at the age of eighty and was posthumously awarded the title of Wenzhen. He wrote 'Shaxian Draft' and 'You Tai Draft', and was known as Xi Yang. Yang Rong died in Hangzhou in July of the year Gengshen and was posthumously awarded the title of Wenmin, and was known as Dong Yang.
In the tenth year of Yichou, Vice Minister Wang Ying brought incense and silk to worship the Southern Mountain, and it rained heavily at that time, which people called 'Vice Minister Rain'.
In the year Bingyin, Yang Pu, a native of Tiantai, held the official position of Grand Scholar and Junior Protector. He died in this year at the age of seventy-five and was posthumously awarded the title of Wending.
Chan Master Konggu, named Jinglong, styled Zuting, with the alias Konggu.
。從辨山懶雲和尚。受學參禪。次謁古拙。后從石庵出家。于昭慶寺受具。有空谷集等行於世。
虛白禪師 諱慧旵。字虛白。湖廣族。家于丹陽。姓王。母黃氏。方娠之夕。夢僧頂包入門。及產多異。警悟不凡。寓目成誦。七歲夢坐稠人中。揮麈玄論。醒以告母。母曰。此高僧說法相也。十四出家。謁湛然松隱果林諸公。于寶藏持公處省徹。偈曰。一拳打破太虛空。百億須彌不露蹤。借問箇中誰是主。扶桑涌出一輪紅。住安溪東明二十餘𥜥。晝夜無睡。坐若鐵幢。稱旵鐵脊。卒年七十。塔于山之東塢。
西疇禪師 諱頃。會稽人。住持徑山。當六十七代。一旦整衣坐脫。
守中禪師 諱宸。金華人。住持徑山。當六十八代。經行頃刻坐脫。
杰峰禪師 諱英。金華人。住持徑山。當六十九代。持金剛經而逝。
于謙 每入京。未嘗持土物送饋。汴人誦曰。手怕蘑菰與線香。本資民用反為殃。清風兩袖朝天去。免得閭閻話短長。
商輅 嚴州淳安人。自鄉薦禮闈連中三元。官至內閣。秩一品。事業為時名臣云。
丁卯十二年 戊辰十三年。
己巳十四年。學士致仕黃淮卒。謚文簡 六月雷電大震風雨驟作。南京宮殿一火而盡。紹興山移。地動白毛遍生。陜西二處山
【現代漢語翻譯】 現代漢語譯本： 辨山懶雲和尚處學習參禪，之後拜訪古拙，後來跟隨石庵出家，在昭慶寺受具足戒。有《空谷集》等作品流傳於世。 虛白禪師，法諱慧旵（Huì Chǎn），字虛白。湖廣人，家住丹陽，姓王。母親黃氏，懷孕的晚上，夢見僧人頭頂包裹入門，出生後有很多奇異之處，警覺聰慧異於常人，看過就能背誦。七歲時夢見自己坐在人群中，揮動拂塵玄妙地論道。醒來后告訴母親，母親說：『這是高僧說法的相啊。』十四歲出家，拜訪湛然、松隱、果林等諸位高僧，在寶藏持公處徹底領悟。悟道偈語說：『一拳打破太虛空，百億須彌（Xūmí，佛教中的須彌山）不露蹤。借問箇中誰是主，扶桑（Fúsāng，古代神話中的太陽升起的地方）涌出一輪紅。』住在安溪東明二十多年，晝夜不睡，坐著像鐵柱一樣。被稱為旵鐵脊。去世時七十歲，塔在山的東塢。 西疇禪師，法諱頃（Qǐng），會稽人，住持徑山，是徑山寺第六十七代住持。有一天整理好衣服坐著圓寂。 守中禪師，法諱宸（Chén），金華人，住持徑山，是徑山寺第六十八代住持。經行一會兒就坐著圓寂。 杰峰禪師，法諱英（Yīng），金華人，住持徑山，是徑山寺第六十九代住持。持誦《金剛經》而逝世。 于謙（Yú Qiān），每次進京，從不攜帶土特產送禮。汴梁人歌頌說：『手怕蘑菇與線香，本資民用反為殃。清風兩袖朝天去，免得閭閻話短長。』 商輅（Shāng Lù），嚴州淳安人，從鄉試到禮部會試，連續考中第一名（解元、會元、狀元），官至內閣，官秩一品，他的事業被當時的人們稱為名臣。 丁卯十二年，戊辰十三年。 己巳十四年，學士退休的黃淮（Huáng Huái）去世，謚號文簡。六月雷電大震，狂風暴雨驟然而起，南京宮殿被一場大火燒盡。紹興發生山體移動，地震后長出遍地白毛。陜西兩處山
【English Translation】 English version: He studied Chan Buddhism under Monk Lanyun of Bian Mountain, then visited Guzhuo, and later became a monk under Shian, receiving full ordination at Zhaoqing Temple. His works, including 'Empty Valley Collection,' are circulated in the world. Chan Master Xubai, whose Dharma name was Huì Chǎn (慧旵) (Wisdom Bright), styled Xubai (Empty White). He was from Huguang, residing in Danyang, with the surname Wang. His mother, Huang, dreamed of a monk with a head covering entering the door on the night she conceived him. After his birth, he displayed many extraordinary qualities, being unusually alert and intelligent, able to memorize what he saw. At the age of seven, he dreamed of sitting among a crowd, eloquently discussing profound doctrines while waving a duster. Upon waking, he told his mother, who said, 'This is the appearance of a high monk preaching the Dharma.' He became a monk at the age of fourteen, visiting eminent monks such as Zhanran, Songyin, and Guolin, and attained thorough enlightenment at the place of Baocang Chi Gong. His enlightenment verse says: 'One punch shatters the great void, a hundred billion Sumerus (Xūmí, Mount Sumeru in Buddhism) leave no trace. May I ask who is the master within, a red sun bursts forth from Fusang (Fúsāng, the place where the sun rises in ancient mythology).' He resided in Dongming, Anxi for over twenty years, without sleeping day or night, sitting like an iron pillar. He was known as Chǎn Iron Spine. He passed away at the age of seventy, and his stupa is located in the east valley of the mountain. Chan Master Xichou, whose Dharma name was Qǐng (頃), was from Kuaiji. He was the abbot of Jing Mountain, the sixty-seventh abbot of the temple. One day, he straightened his robes and passed away while sitting. Chan Master Shouzhong, whose Dharma name was Chén (宸), was from Jinhua. He was the abbot of Jing Mountain, the sixty-eighth abbot of the temple. He passed away while sitting shortly after walking. Chan Master Jiefeng, whose Dharma name was Yīng (英), was from Jinhua. He was the abbot of Jing Mountain, the sixty-ninth abbot of the temple. He passed away while reciting the Diamond Sutra. Yu Qian (Yú Qiān), whenever he entered the capital, never brought local products as gifts. The people of Bianliang sang: 'Hands fear mushrooms and incense sticks, resources meant for the people become a disaster. With a clear breeze in both sleeves, he goes to court, avoiding gossip from the common people.' Shang Lu (Shāng Lù), was from Chun'an, Yanzhou. He consecutively achieved the top rank in the local examination, the provincial examination, and the imperial examination (解元, 會元, 狀元), and became a Grand Secretary of the Cabinet, holding the rank of first grade. His achievements were praised as those of a famous minister of the time. The twelfth year of Dingmao, the thirteenth year of Wuchen. The fourteenth year of Jisi, the retired scholar Huang Huai (Huáng Huái) passed away, posthumously honored as Wenjian. In June, there was a great thunderstorm, with violent wind and rain, and the palaces of Nanjing were completely destroyed by a fire. In Shaoxing, a mountain shifted, and after an earthquake, white hair grew everywhere. Two mountains in Shaanxi
崩。山移有聲叫三日。移數里。黃河改往。東流於海淹沒千餘家。熒惑入于南鬥。七月北虜寇邊。王振挾帝親征。有黑雲如傘。罩營雷雨大作 八月既望。駕至土木(地名)與北虜戰。我師敗績。上遂北狩 九月六日郕王即皇帝位。遙尊上為太上皇帝 于謙抗言。京師天下根本。一動則大勢盡去。出榜諭眾固守。議始定。韃眾每夜。見帝帳房上。火光隱隱。若黃龍交騰其上。近視不見。
景皇帝
宣宗第二子。吳貴妃所生。初封郕王。英宗北狩。奉孫太后懿旨。皇太子幼沖。未能踐祚。以帝年長監國。既而群臣勸進。遂正大位。在位七年。英宗復辟廢帝為郕王。歸西內。時帝已病。越數日崩。成化十年。命復帝廟號。上尊謚曰。恭仁康定景皇帝。
庚午景泰元年正月朔。帝受朝免賀。上皇在虜庭。寫表祝天。
全寅卜者。與上皇卜。奏曰大吉。復還再辟。
辛未二年 壬申三年。李賢進戰車之議。欲行則行。欲止則止。謂之有腳之城。備邊長策有所取焉。
武剛車 衛青所制。長一丈五尺。高六尺五寸。上開小窗下留銃眼。前後左右橫排槍頭。每車前後佔地五步。若用一千輛。一面二百五十。約長四里。內藏軍馬糧草輜重。以此禦敵。使馬不得衝陣。箭不得傷人 所謂備有腳之
城運無糧之馬雲。
常山蛇陣 鄭林操練團營軍士。言常山之蛇。擊首則尾應。擊尾則首應。擊中則首尾俱應者也 八陣天地風雲龍虎鳥蛇也。
制龍 徐有貞筑一決口。下木石若無。往山中叩一道術之僧問之。僧曰。聖人無慾貞悟。下有龍穴性多欲。镕鐵沈之龍徙去決口塞。
癸酉四年 甲戌五年四月。新建隆福寺成。車駕臨幸。敕纂宋元史書。通鑑綱目共集。
毒㖓禪師 諱季善。鳳陽人。父吳姓。母程氏。十七歲出家。初遇源明和尚請益。受無字公案。掩關不設臥床。睡魔沉重百計遣除。一朝聞鐘聲忽說偈云。沉沉寂寂絕施為。觸著無端吼似雷。動地一聲訊息盡。髑髏粉碎夢初回云。師有語錄行世。
一清禪師 諱天。號潔祖。廬陵人。歐陽氏禮正宗忠公授業。得度于右街雲海法師 侍香于大天界會中。即左街講經。制授弘后普應之號。正統癸亥上敕弘慶禪院。師創立焉。道風遠布朝野知名。后因碩德名公共推住持徑山。諸大檀越欣然施助。恢宏像設云。
乙亥六年 丙子七年。寰宇通志成 篡修總裁等官。皆進秩有差。
英宗復辟
丁丑天順元年。李賢儀度端凝得體 薛瑄學行老成 岳正剛正慷慨自許 吳與弼儒者高蹈。
雪光禪師 姓趙氏。斷指
【現代漢語翻譯】 現代漢語譯本：
城運沒有糧食的馬雲（Ma Yun，人名）。
常山蛇陣：鄭林操練團營軍士。說的是常山蛇的陣法。攻擊頭部，尾部就會響應；攻擊尾部，頭部就會響應；攻擊中部，頭部和尾部都會響應。八陣指的是天地風雲龍虎鳥蛇這八種陣法。
制龍：徐有貞（Xu Youzhen，人名）修築一個決口，投放木頭和石頭卻好像沒有一樣。於是前往山中拜訪一位有道術的和尚請教。和尚說：『聖人沒有慾望，您（徐有貞）領悟到了。下面有龍穴，龍的本性是多欲。用熔化的鐵水沉入龍穴，龍就會遷走，決口就能堵住。』
癸酉四年：甲戌五年四月，新建的隆福寺建成。皇帝的車駕親臨，下令纂修宋元史書。《通鑑綱目》也一起編纂。
毒㖓禪師：法諱季善（Ji Shan，人名），鳳陽人。父親姓吳，母親姓程。十七歲出家。最初遇到源明和尚請教，接受了『無』字公案。閉關修行，不設臥床，睡魔沉重，想盡辦法去除。一天早上聽到鐘聲，忽然說偈語：『沉沉寂寂絕施為，觸著無端吼似雷。動地一聲訊息盡，髑髏粉碎夢初回。』禪師有語錄流傳於世。
一清禪師：法諱天（Tian，人名），法號潔祖（Jiezu），廬陵人。歐陽氏（Ouyang，姓氏）禮拜正宗忠公（Zhengzong Zhonggong，人名）授業，在右街雲海法師（Yunhai Fashi，人名）處得度。在大天界會中侍香，在左街講解經書。朝廷授予弘后普應的稱號。正統癸亥年，皇帝下令建造弘慶禪院。禪師創立了弘慶禪院。道風遠播，朝野聞名。後來因為碩德名望，大家共同推舉他住持徑山。眾多大檀越欣然施助，恢宏寺廟的像設。
乙亥六年：丙子七年，《寰宇通志》編成。篡修總裁等官員，都晉陞了官階。
英宗復辟
丁丑天順元年：李賢（Li Xian，人名）的儀態端莊得體；薛瑄（Xue Xuan，人名）的學問和品行老練成熟；岳正（Yue Zheng，人名）剛正慷慨，自我期許很高；吳與弼（Wu Yubi，人名）是儒者，品行高潔。
雪光禪師：姓趙（Zhao，姓氏），斷指。
【English Translation】 English version:
Ma Yun (person's name) of Chengyun without grain.
Changshan Snake Formation: Zheng Lin (person's name) drills the regimental camp soldiers. It refers to the Changshan snake formation. If you strike its head, the tail will respond; if you strike its tail, the head will respond; if you strike its middle, both the head and tail will respond. The Eight Formations refer to the eight types of formations: Heaven, Earth, Wind, Cloud, Dragon, Tiger, Bird, and Snake.
Controlling the Dragon: Xu Youzhen (person's name) built a breach, but throwing wood and stones into it seemed to have no effect. So he went to the mountains to visit a monk with Taoist skills and asked for advice. The monk said, 'A sage has no desires, and you (Xu Youzhen) have realized this. There is a dragon's lair below, and the dragon's nature is full of desires. Sink molten iron into the dragon's lair, and the dragon will move away, and the breach can be blocked.'
Guiyou Year 4: In April of Jiaxu Year 5, the newly built Longfu Temple was completed. The emperor's carriage arrived in person, and he ordered the compilation of the History of the Song and Yuan Dynasties. The 'Comprehensive Mirror for Aid in Government' was also compiled together.
Dudu Chan Master: His Dharma name was Ji Shan (person's name), a native of Fengyang. His father's surname was Wu, and his mother's surname was Cheng. He became a monk at the age of seventeen. He first met Yuanming Monk (person's name) to ask for advice and received the 'Wu' (nothingness) Koan. He practiced in seclusion without a bed, and the demon of sleep was heavy, so he tried every means to get rid of it. One morning, upon hearing the sound of a bell, he suddenly spoke a verse: 'Silent and still, without action, touching it suddenly roars like thunder. With a earth-shattering sound, all news is exhausted, and the skull is shattered, and the dream returns.' The Chan Master's recorded sayings are circulated in the world.
Yiqing Chan Master: His Dharma name was Tian (person's name), and his Dharma title was Jiezu (person's name), a native of Luling. Ouyang (surname) paid respects to Zhengzong Zhonggong (person's name) for instruction and was ordained by Dharma Master Yunhai (person's name) of Youjie. He served as incense attendant at the Datianjie Assembly and lectured on scriptures in Zuojie. The court conferred the title of Honghou Puying. In the Guihai year of the Zhengtong era, the emperor ordered the construction of Hongqing Chan Temple. The Chan Master founded Hongqing Chan Temple. His Daoist reputation spread far and wide, and he was known throughout the court and the countryside. Later, because of his great virtue and reputation, everyone jointly recommended him to be the abbot of Jingshan. Many great benefactors gladly provided assistance, greatly expanding the temple's statues and furnishings.
Yihai Year 6: Bingzi Year 7, the 'Comprehensive Gazetteer of the Universe' was completed. The officials in charge of the compilation and revision were all promoted in rank.
Emperor Yingzong's Restoration
Dingchou Tianshun Year 1: Li Xian's (person's name) demeanor was dignified and appropriate; Xue Xuan's (person's name) learning and conduct were mature and accomplished; Yue Zheng (person's name) was upright and generous, with high self-expectations; Wu Yubi (person's name) was a Confucian scholar with noble conduct.
雪光禪師: The Chan Master Xueguang's surname was Zhao (surname), and he cut off a finger.
發心。禮妙音師出纏。見寂照禪師策發進功。謁潔空和尚。往返問難始得釋然。偈云。廓然洞徹古靈臺。萬里無雲絕點埃。未離廣寒宮裡去。銀蟾印破水中胎。臨終云。鐵笛橫吹在自由。何必曹山不借借。擲筆而逝。住持西云寺。塔于正法寺。
物外禪師 名圓信。字無念。姓高氏。金臺人。物外其別號也。母夢一僧托宿而娠。童時不食五辛。禮大覺為師。轉禮天池春公。謁無際參究。后得脫灑。偈曰。崑崙倒𨈊清風舞澗底泥牛斗石虎。磕著蒼松眼上眉。蟭幎踏破虛空肚。后月幻付于衣法。出世伏牛山云。
雪庭禪師 仁和人。族姓桂。母徐氏。十五出家參休休翁于仙林寺。十七剃度寓江陰朝明寺。有詠黃麗頌云。多情自信惜春光。飛入園林錦繡鄉。記得小窗驚我夢。滿應紅杏帶斜旸。有語錄行世。
古可禪師(銀) 寶池禪師(蓮) 南山禪師(壽)
白雲禪師 素虛禪師 湛然禪師
大宗禪師 蔤庵禪師 光澤禪師
大機禪師(用) 月溪禪師 道育禪師
壽堂禪師 天甘禪師(濟) 大覺禪師
戊寅二年。陳真晟為聖賢踐履之學。有功千主敬。謂大學誠意為鐵門關。主一二字乃其玉鑰匙也。
理學 薛文清瑄。陳克庵選為最。吳
【現代漢語翻譯】 現代漢語譯本： 發心。禮妙音師出纏。見寂照禪師策發進功。謁潔空和尚。往返問難始得釋然。偈云：『廓然洞徹古靈臺，萬里無雲絕點埃。未離廣寒宮裡去，銀蟾印破水中胎。』臨終云：『鐵笛橫吹在自由，何必曹山不借借。』擲筆而逝。住持西云寺。塔于正法寺。
物外禪師，名圓信，字無念，姓高氏，金臺人。物外是他的別號。母親夢見一僧人來托宿而懷孕。童年時不吃五辛（佛教禁止的五種辛辣食物）。禮大覺為師，轉而禮天池春公。謁見無際參究，後來得以解脫灑脫。偈曰：『崑崙倒𨈊清風舞澗底泥牛斗石虎，磕著蒼松眼上眉。蟭幎踏破虛空肚。』后月幻將衣法傳授給他，出世於伏牛山。
雪庭禪師，仁和人，族姓桂，母親姓徐。十五歲出家，在仙林寺參拜休休翁。十七歲剃度，住在江陰朝明寺。有詠黃麗頌云：『多情自信惜春光，飛入園林錦繡鄉。記得小窗驚我夢，滿應紅杏帶斜旸。』有語錄流傳於世。
古可禪師(銀)，寶池禪師(蓮)，南山禪師(壽)
白雲禪師，素虛禪師，湛然禪師
大宗禪師，蔤庵禪師，光澤禪師
大機禪師(用)，月溪禪師，道育禪師
壽堂禪師，天甘禪師(濟)，大覺禪師
戊寅二年，陳真晟爲了聖賢踐履之學，有功于主敬。認為《大學》中的『誠意』是鐵門關，『主一』二字是打開它的玉鑰匙。
理學方面，薛文清瑄，陳克庵選被認為是最好的。吳
【English Translation】 English version: He resolved to seek enlightenment. He paid respects to Master Miaoyin to be freed from entanglements. He met Zen Master Jizhao, who encouraged him to advance in his practice. He visited Abbot Jiekong, and after repeated questioning and answering, he finally attained clarity. His verse says: 'Vast and clear, the ancient spiritual platform, ten thousand miles without clouds, not a speck of dust. Without leaving the Guanghan Palace (the moon palace), the silver toad (the moon) shatters the fetus in the water.' At his death, he said: 'The iron flute is played freely, why must Caoshan borrow it?' He threw down his pen and passed away. He was the abbot of Xiyun Temple. His stupa is at Zhengfa Temple.
Zen Master Wuwai, named Yuanxin, styled Wunian, surname Gao, was from Jintai. Wuwai was his alias. His mother dreamed of a monk seeking lodging and became pregnant. As a child, he did not eat the five pungent spices (garlic, onions, leeks, chives, and asafoetida, forbidden in Buddhism). He took Dajue as his teacher, and then paid respects to Tianchi Chungong. He visited Wuji to investigate Zen, and later attained liberation and freedom. His verse says: 'Kunlun (a mountain range) collapses, the clear wind dances, the mud ox fights the stone tiger at the bottom of the stream, bumping into the pine tree, eyebrows on the eyes. The mosquito breaks through the empty belly.' Later, Yuehuan passed on the robe and Dharma to him, and he emerged into the world at Funiu Mountain.
Zen Master Xueting, from Renhe, surname Gui, his mother's surname was Xu. He left home at fifteen and studied with Xiuxiu Weng at Xianlin Temple. He was ordained at seventeen and resided at Chaoming Temple in Jiangyin. He has a poem praising Huangli: 'Affectionately believing in cherishing the spring light, flying into the garden, a brocade embroidery village. Remembering the small window startling my dream, fully responding to the red apricot with the slanting sun.' His recorded sayings are circulated in the world.
Zen Master Gu Ke (Silver), Zen Master Baochi (Lotus), Zen Master Nanshan (Longevity)
Zen Master Baiyun, Zen Master Suxu, Zen Master Zhanran
Zen Master Dazong, Zen Master Mi'an, Zen Master Guangze
Zen Master Daji (Use), Zen Master Yuexi, Zen Master Daoyu
Zen Master Shoutang, Zen Master Tiangan (Relief), Zen Master Dajue
In the second year of Wuyin, Chen Zhensheng contributed to the study of the practice of sages and worthies, with merit in focusing on reverence. He believed that 'sincerity of intention' in the Great Learning is the iron gate, and the words 'focusing on the one' are the jade key to open it.
In the study of principle, Xue Wenqing Xuan and Chen Ke'an Xuan were considered the best. Wu
敬齋仁。羅一峰倫。章楓山懋亞之。陳白沙獻章。莊定山泉黃未軒仲昭。陳剩夫。曹月川端。何林丘喬新。
己卯三年。尚書高谷端亮有守。恪持公論卒贈大保。謚文義。
庚辰四年。陜西隕石如雨。擊人萬數石又能言可駭。
辛巳五年。帝謂李賢曰。朕進膳飲食隨分。未嘗揀擇去取。衣服亦隨宜。雖著布衣。人不以為非天子也。
壬午六年 癸未七年二月。會試場屋焚。舉子焚死者數十人。是月晦夜空中有聲。李賢疏傳言。無形有聲謂之妖鼓胡濙廉靜寡慾。居官敬慎。立朝幾六十年。壽八十九。贈大保。謚忠安。
甲申天順八年正月。上不豫。處置勿以嬪御殉葬。為盛德事 十七日上崩 二十二日。皇太子即位。大赦天下 年富剛正敢為。卒謚恭定 薛瑄謚文清。所著讀書錄多名言 李賢請。復于謙等官。以雪冤柱 盛颙為官。有清如水。明如鏡之謠。
古溪禪師 名覺澄。號古溪。蔚州人。從天輝㫤公出家。閱三乘教典。參無字公案。住南陽香巖寺。后楚山老人。付法為臨濟二十四世之燈。遷天界。善於開導慈隆物類。有藥師科儀三卷。行於世。
憲宗純皇帝
英宗長子。周太后所生。初立為皇太子。英宗北狩。帝方二歲。主少國疑。郕王監國輔政。未幾即真
【現代漢語翻譯】 現代漢語譯本 敬齋仁（人名）。羅一峰倫（人名）。章楓山懋亞之（人名）。陳白沙獻章（人名）。莊定山泉黃未軒仲昭（人名）。陳剩夫（人名）。曹月川端（人名）。何林丘喬新（人名）。
己卯三年。尚書高谷端亮（官名和人名）有操守。堅持公正的言論，最終被追贈為大保（官名），謚號文義。
庚辰四年。陜西下隕石如雨，擊中數萬人，石頭還能說話，令人驚駭。
辛巳五年。皇帝對李賢（人名）說：『朕進膳飲食隨分，從未挑揀。衣服也隨意，即使穿著布衣，人們也不會認為朕不是天子。』
壬午六年，癸未七年二月。會試考場被焚燬，被燒死的舉子有數十人。這個月月末的夜晚，天空中有聲音。李賢上疏說這是妖鼓。胡濙（人名）廉潔安靜寡慾，做官敬業謹慎，在朝廷近六十年，享年八十九歲，被追贈為大保（官名），謚號忠安。
甲申天順八年正月。皇上身體不適，處置後事時不要用嬪妃殉葬，這是盛大的德行。十七日皇上駕崩。二十二日，皇太子即位，大赦天下。年富力強，剛正敢言，最終謚號恭定。薛瑄（人名）謚號文清，他所著的《讀書錄》有很多名言。李賢請求恢復于謙（人名）等人的官職，以洗雪冤屈。盛颙（人名）為官，有『清如水，明如鏡』的讚譽。
古溪禪師（法號），名覺澄，號古溪，蔚州人。跟隨天輝㫤公（法號）出家，閱讀三乘教典，參悟無字公案，住在南陽香巖寺。後來楚山老人（法號）傳法給他，成為臨濟宗第二十四世傳人。遷往天界寺。擅長開導，慈悲普度眾生。著有《藥師科儀》三卷，流傳於世。
憲宗純皇帝
英宗的長子，周太后所生。最初被立為皇太子。英宗被俘虜到北方，憲宗當時兩歲。國家幼小，人心不穩。郕王（人名）監國輔政，不久就即位為皇帝。
【English Translation】 English version Jingzhai Ren (person's name). Luo Yifeng Lun (person's name). Zhang Fengshan Mao Yazi (person's name). Chen Baisha Xianzhang (person's name). Zhuang Dingshan Quan Huangwei Xuan Zhongzhao (person's name). Chen Shengfu (person's name). Cao Yuechuan Duan (person's name). He Linqiu Qiaoxin (person's name).
In the third year of Ji Mao, the Minister Gao Gu Duanliang (official title and person's name) was principled. He upheld just opinions and was posthumously awarded the title of Grand Guardian (official title) with the posthumous title of Wenyi.
In the fourth year of Gengchen, meteorites fell like rain in Shaanxi, striking tens of thousands of people. The stones could even speak, which was terrifying.
In the fifth year of Xin Si, the Emperor said to Li Xian (person's name), 'I eat whatever is served, never picking and choosing. My clothes are also simple. Even if I wear cloth, people will not think I am not the Son of Heaven.'
In the sixth year of Renwu, and in the second month of the seventh year of Guiwei, the examination hall was burned down, and dozens of candidates were burned to death. On the last night of that month, there was a sound in the sky. Li Xian submitted a memorial saying that it was a demon drum. Hu Ying (person's name) was honest, quiet, and had few desires. He was diligent and cautious in his official duties. He served in the court for nearly sixty years and lived to the age of eighty-nine. He was posthumously awarded the title of Grand Guardian (official title) with the posthumous title of Zhong'an.
In the first month of the eighth year of Jiashen Tianshun, the Emperor was unwell. He ordered that concubines should not be buried with him, which was a great virtue. On the seventeenth day, the Emperor passed away. On the twenty-second day, the Crown Prince ascended the throne and granted a general amnesty. He was young, strong, upright, and dared to speak out. He was eventually given the posthumous title of Gongding. Xue Xuan (person's name) was given the posthumous title of Wenqing. His book 'Reading Records' contains many famous sayings. Li Xian requested that the official positions of Yu Qian (person's name) and others be restored to redress their grievances. Sheng Yong (person's name) was praised for being as 'clear as water and bright as a mirror' in his official duties.
Chan Master Guxi (Dharma name), whose name was Juecheng and was known as Guxi, was a native of Weizhou. He became a monk under Tianhui 㫤gong (Dharma name), read the teachings of the Three Vehicles, and contemplated the 'Mu' koan. He lived in Xiangyan Temple in Nanyang. Later, the Elder Chushan (Dharma name) transmitted the Dharma to him, making him the twenty-fourth generation successor of the Linji school. He moved to Tianjie Temple. He was good at guiding and compassionately saving all beings. He wrote three volumes of the 'Bhaisajyaguru Ritual,' which are circulated in the world.
Emperor Xianzong Chun
The eldest son of Emperor Yingzong, born to Empress Dowager Zhou. He was initially established as the Crown Prince. When Emperor Yingzong was captured and taken north, Xianzong was two years old. The country was young, and people's hearts were unstable. Prince Cheng (person's name) supervised the country and assisted in the government, and soon ascended the throne as Emperor.
。改封帝為沂王。英宗再位復立為太子。英宗崩即位。在位二十三年。壽四十。上徽號曰。繼天凝道誠用仁敬崇文肅武宏德至孝純皇帝。廟號憲宗葬茂陵。
乙酉成化元年正月。于謙之子冕疏訟父冤。上憫之追復故秩祭墓。天雨黑黍地震有聲 彗星見西北。長三丈餘 庶吉士在院寂寞。注假賦詩云。回廓寂寂鎖齋居。白日都消病歷余。竊食大官無寸補。綠陰亭上看醫書。
圓鏡法師 汾州人。早歲出家。游心賢首講肆。得悟諸經密旨。常游平陽府妙樓山石室寺。為眾說法。一日至北門瓦窯坡上。鑿構一庵。如龕燕默其中。忽囑其徒曰。吾將歸矣。請其期。曰來日耳。晨興沐浴。即更三衣焚香。趺坐說偈而逝。
月江禪師 名覺凈。號月江。姑蘇人。父沈母鈕。出家張墩古拙座下。授以唸佛公案。參峴山大宗。指見東明旵師契悟。返古道山居活理庵。天順間住小鴻村水心院。歷二十年示門人道林曰。吾往矣。一衣一缽。此正法眼藏也。壽七十九。立塔以瘞靈骨院中雲。
無極禪師 諱灝。住持徑山。當七十一代。一日誦心經坐脫。
宗勝 諱胤。住持徑山。當七十二代。常時禮佛。一日臥去。
丙戌二年三月。廷試取羅倫第一。倫嗜學好古。篤志尚行 十二月學士李賢卒。贈太師
【現代漢語翻譯】 現代漢語譯本：改封帝為沂王（Yiwang）。英宗（Yingzong）再次即位后，又被立為太子。英宗駕崩后，他即位。在位二十三年，享年四十歲。謚號為『繼天凝道誠用仁敬崇文肅武宏德至孝純皇帝』，廟號憲宗（Xianzong），葬于茂陵（Maoling）。 成化元年（1465年）正月，于謙（Yu Qian）的兒子于冕（Yu Mian）上疏申訴父親的冤情。皇帝憐憫他，追復了于謙的官職，並祭奠了他的墓地。當時天降黑黍，地震有聲。彗星出現在西北方，長三丈多。庶吉士們在翰林院中感到寂寞，寫詩自嘲道：『迴廊寂寂鎖齋居，白日都消病歷余。竊食大官無寸補，綠陰亭上看醫書。』 圓鏡法師（Yuanjing Fashi），汾州（Fenzhou）人。早年出家，專心研究賢首宗（Xianshouzong）的講義，領悟了諸經的精深含義。他經常遊歷平陽府（Pingyangfu）的妙樓山（Miaoloushan）石室寺（Shishisi），為大眾說法。有一天，他來到北門（Beimen）的瓦窯坡（Wayaopo）上，鑿建了一座庵，像鳥巢一樣安靜地住在裡面。忽然囑咐他的弟子說：『我將要走了。』弟子們問他日期，他說：『就在明天。』第二天早晨起來沐浴，換上三衣，焚香，然後跏趺而坐，說了偈語后就去世了。 月江禪師（Yuejiang Chanshi），名覺凈（Juejing），號月江。姑蘇（Gusu）人。父親是沈（Shen）姓，母親是鈕（Niu）姓。他在張墩（Zhangdun）古拙（Guzhuo）座下出家，古拙授予他念佛的公案。後來參訪峴山（Xianshan）大宗（Dazong），在大宗的指點下，見到東明旵（Dongming Chan）禪師而開悟。之後回到古道山（Gudaoshan）居住在活理庵（Huolian）。天順（Tianshun）年間，他住在小鴻村（Xiaohongcun）的水心院（Shuixinyuan）二十年。臨終前告訴弟子道林（Daolin）說：『我要走了。一衣一缽，這就是正法眼藏。』享年七十九歲，弟子們在水心院中建塔埋葬了他的靈骨。 無極禪師（Wuji Chanshi），諱灝（Hao），是徑山（Jingshan）的住持，為第七十一代。有一天誦讀《心經》時坐化。 宗勝（Zongsheng），諱胤（Yin），是徑山（Jingshan）的住持，為第七十二代。他經常禮佛，有一天臥床而逝。 成化二年（1466年）三月，朝廷舉行殿試，錄取羅倫（Luo Lun）為第一名。羅倫嗜好學習，喜歡研究古代文化，注重實踐。 十二月，學士李賢（Li Xian）去世，被追贈為太師。
【English Translation】 English version: The emperor was renamed Prince Yi (Yiwang). After Emperor Yingzong (Yingzong) reassumed the throne, he was re-established as the crown prince. Upon Emperor Yingzong's death, he ascended the throne. He reigned for twenty-three years and died at the age of forty. His posthumous title was 'Emperor Jitian Ningdao Chengyong Renjing Chongwen Suwu Hongde Zhixiao Chun', and his temple name was Xianzong. He was buried in Maoling. In the first month of the Chenghua era (1465), Yu Mian (Yu Mian), the son of Yu Qian (Yu Qian), submitted a memorial to redress his father's grievances. The emperor, taking pity on him, posthumously restored Yu Qian's official rank and held a memorial service at his tomb. At that time, black millet rained from the sky, and there was a loud earthquake. A comet appeared in the northwest, measuring over three zhang in length. The Shujishi (junior scholars) in the Hanlin Academy felt lonely and wrote a poem to mock themselves: 'The silent corridors lock in my humble dwelling, the white days are consumed by illness. I steal food from high officials without making any contribution, and I read medical books in the green shade of the pavilion.' Venerable Yuanjing (Yuanjing Fashi) was a native of Fenzhou. He became a monk at an early age and devoted himself to studying the lectures of the Xianshou School, comprehending the profound meanings of the scriptures. He often traveled to Shishi Temple (Shishisi) on Miaolou Mountain (Miaoloushan) in Pingyang Prefecture (Pingyangfu), where he preached to the masses. One day, he came to Wayaopo (Wayaopo) at the North Gate (Beimen) and built a hermitage, dwelling within it as quietly as a nest. Suddenly, he instructed his disciples, 'I am about to depart.' When asked about the date, he replied, 'Tomorrow.' The next morning, he arose, bathed, changed into his three robes, burned incense, and sat in the lotus position. After reciting a verse, he passed away. Chan Master Yuejiang (Yuejiang Chanshi), whose name was Juejing and style name was Yuejiang, was a native of Gusu. His father's surname was Shen, and his mother's surname was Niu. He became a monk under the tutelage of Guzhuo of Zhangdun, who taught him the koan of reciting the Buddha's name. Later, he visited Dazong of Xianshan, and under Dazong's guidance, he met Chan Master Dongming Chan and attained enlightenment. Afterwards, he returned to Gudaoshan and resided in Huolian Hermitage. During the Tianshun era, he lived in Shuixinyuan in Xiaohong Village for twenty years. Before his death, he told his disciple Daolin, 'I am leaving. A robe and a bowl, this is the treasury of the true Dharma eye.' He lived to the age of seventy-nine, and his disciples built a pagoda in Shuixinyuan to bury his remains. Chan Master Wuji (Wuji Chanshi), whose personal name was Hao, was the abbot of Jingshan, the seventy-first generation. One day, he passed away while reciting the Heart Sutra. Zongsheng, whose personal name was Yin, was the abbot of Jingshan, the seventy-second generation. He often prostrated to the Buddha, and one day, he passed away in his sleep. In the third month of the second year of the Chenghua era (1466), the imperial examination was held, and Luo Lun was ranked first. Luo Lun was fond of learning, liked to study ancient culture, and emphasized practice. In December, the scholar Li Xian passed away and was posthumously granted the title of Grand Tutor.
。謚文達。
丁亥三年 戊子 己丑。
庚寅六年。尚書魏驥。年九十八卒。謚文靖。尚書王翱。年八十四卒。謚忠肅。
辛卯七年 壬辰八年七月。大風雨雹。有如牛者。五州之北。山吼三日而裂。
癸巳九年 甲午十年。
正覺禪師 諱成。住持徑山。當七十三代。持戒精專。無病而終。
用璚 諱琚。住持徑山。當七十四代。禪定不懈。端坐默化。
乙未 丙申十二年七月。京師黑眚見。其狀一片黑氣。其疾如風。或自戶牖入。至則人皆昏迷。金睛修尾。狀類犬貍。
丁酉 戊戌十四年。修撰羅倫卒。謚文毅。
己亥 庚子 辛丑。
壬寅十八年。陳獻章。字公甫。廣東人。筑一室名陽春。日杜門端默其中。以明心為務。曰舍彼之繁。求我之約。又曰。為學須靜坐。養出端倪。方有商量處。
癸卯 甲辰 胡居仁。其學以忠信為本。以力行為要。因以敬名齋。聘請主白鹿洞書院。卒年五十一。有敬齋錄居業錄。
乙巳 丙午 學士商輅。抗節致忠。關係千古。卒謚文毅。
丁未八月上崩 九月六日。皇太子即位。大赦天下。
孝宗敬皇帝
憲宗長子。紀妃生於西宮。妃少乳。太監張敏以粉餌餔之。護視惟謹。后
【現代漢語翻譯】 現代漢語譯本 謚號為文達。
丁亥三年，戊子年，己丑年。
庚寅六年，尚書魏驥（官名，相當於現在的部長），享年九十八歲去世，謚號文靖。尚書王翱（官名，相當於現在的部長），享年八十四歲去世，謚號忠肅。
辛卯七年，壬辰八年七月，發生大風雨雹，冰雹大如牛。五州北部，山發出吼叫聲三天後崩裂。
癸巳九年，甲午十年。
正覺禪師（僧人稱號），法名成，住持徑山寺，為第七十三代住持。持戒精嚴，無疾而終。
用璚（僧人法號），法名琚，住持徑山寺，為第七十四代住持。禪定不懈，端坐圓寂。
乙未年，丙申十二年七月，京城出現黑色怪異現象。其形狀是一片黑氣，速度如風。有時從門窗進入，人接觸到就會昏迷。有金色眼睛和修長的尾巴，形狀像犬或貍。
丁酉年，戊戌十四年，修撰羅倫去世，謚號文毅。
己亥年，庚子年，辛丑年。
壬寅十八年，陳獻章（人名），字公甫，廣東人。建造一間屋子名為陽春，每天閉門靜坐其中，以明心見性為目標。他說：『捨棄那些繁雜的，追求我所簡約的。』又說：『為學必須專一，培養出頭緒，才能有商量的餘地。』
癸卯年，甲辰年，胡居仁（人名），他的學問以忠信為根本，以努力實踐為要務。因此用『敬』字命名書齋，受聘主持白鹿洞書院。去世時五十一歲，著有《敬齋錄》、《居業錄》。
乙巳年，丙午年，學士商輅（官名），堅守節操，竭盡忠誠，關係到千秋萬代。去世后謚號文毅。
丁未年八月，皇上駕崩。九月六日，皇太子即位，大赦天下。
孝宗敬皇帝
憲宗皇帝的長子，紀妃在西宮生下他。紀妃奶水少，太監張敏用米粉餵養他，小心謹慎地照看他。之後
【English Translation】 English version He was posthumously named Wenda.
In the third year of Dinghai, the year of Wuzi, the year of Jichou.
In the sixth year of Gengyin, the Minister Wei Ji (official title, equivalent to the current minister) died at the age of ninety-eight, and was posthumously named Wenjing. The Minister Wang Ao (official title, equivalent to the current minister) died at the age of eighty-four, and was posthumously named Zhongsu.
In the seventh year of Xinmao, in the seventh month of the eighth year of Renchen, there was a great wind, rain, and hail, with hailstones as big as oxen. In the north of the five prefectures, the mountains roared for three days and then split.
In the ninth year of Guisi, the tenth year of Jiawu.
Chan Master Zhengjue (title for a monk), whose Dharma name was Cheng, was the abbot of Jingshan Temple, the seventy-third abbot. He strictly observed the precepts and died without illness.
Yong Qiong (Dharma name of a monk), whose Dharma name was Ju, was the abbot of Jingshan Temple, the seventy-fourth abbot. He was diligent in meditation and passed away peacefully while sitting in meditation.
In the year of Yiwei, in the seventh month of the twelfth year of Bingshen, a black anomaly appeared in the capital. Its shape was a patch of black air, and its speed was like the wind. Sometimes it entered through doors and windows, and people who came into contact with it would fall into a coma. It had golden eyes and a slender tail, and its shape was like a dog or a raccoon.
In the year of Dingyou, the fourteenth year of Wuxu, the compiler Luo Lun died and was posthumously named Wenyi.
In the year of Jihai, the year of Gengzi, the year of Xinchou.
In the eighteenth year of Renyin, Chen Xianzhang (person's name), whose style name was Gongfu, was from Guangdong. He built a room called Yangchun, and closed himself in it every day to cultivate his mind. He said: 'Abandon those complicated things and pursue what is simple for me.' He also said: 'Learning must be focused, and when clues emerge, there will be room for discussion.'
In the year of Guimao, the year of Jiachen, Hu Juren (person's name), his learning was based on loyalty and trustworthiness, and diligence in practice was essential. Therefore, he named his study 'Jing' (reverence), and was invited to preside over the Bailudong Academy. He died at the age of fifty-one, and his works include 'Jingzhai Lu' and 'Juye Lu'.
In the year of Yisi, the year of Bingwu, the Academician Shang Lu (official title) upheld integrity and devoted himself to loyalty, which is related to the ages. He was posthumously named Wenyi.
In the eighth month of the year of Dingwei, the Emperor passed away. On the sixth day of the ninth month, the Crown Prince ascended the throne and granted amnesty to the world.
Emperor Xiaozong Jing
The eldest son of Emperor Xianzong, Consort Ji gave birth to him in the West Palace. Consort Ji had little milk, and the eunuch Zhang Min fed him with rice flour and took care of him with great care. Later
悼恭太子薨內官漸傳。西宮有皇子。六歲矣。萬貴妃驚而召入昭德。因立為太子。憲宗崩。即位在位十八年。年三十六歲。乙丑五月初七日。崩于乾清宮。上徽號曰。導天明道誠純中正聖文純武至仁大德敬皇帝。廟號孝宗。葬太陵。
戊申弘治元年。加贈前少保兵部尚書于謙特進光祿大夫柱國太傅。謚肅愍。建祠墓所。賜額曰旌忠。春秋致祭。
大闡禪師 名惠通。號大闡。政和邵姓。年二十。造寶積玉溪師處出家。參周山主。付唸佛公案。積久透徹。后住樵陽君峰示寂𠙦絕禪師 諱瑞。南昌人。禮荊門無說和尚剃髮。見寶峰大師反覆辨詰。機緣契合。付以袈裟拂子。住鐘陵名剎。弘法接機甚眾。
己酉二年。鄒智字汝愚。四川人。讀書龍庵。十九發解。鄉人爭看口占。龍庵山上舊書生。偶掇三巴第一名。天下許多難了事。鄉人何用大相驚。后論事見斥。詩曰。人到白頭終是盡。事垂青史定誰真。夢中不識身猶系。又逐東風入紫宸。又曰。盡披肝膽知何日。望見衣裳只此時。但願大平無一事。孤臣萬死更何悲。
庚戌(至)丁巳十年。纂修大明會典各省天鳴地震。
戊午六月熊入京師。未幾城內在處火災。延燒甚烈。
竺芳禪師 諱蕊。住持徑山。當七十五代。時常說法度人。
【現代漢語翻譯】 現代漢語譯本： 悼恭太子去世后，宮內逐漸傳出訊息，說西宮有一位皇子，已經六歲了。萬貴妃聽後感到震驚，於是將皇子召入昭德宮，並立他為太子。憲宗皇帝駕崩后，這位皇子即位，在位十八年，享年三十六歲。乙丑年五月初七，駕崩于乾清宮。為他上的徽號是：導天明道誠純中正聖文純武至仁大德敬皇帝。廟號孝宗，葬于泰陵。 弘治元年戊申，朝廷加贈前少保兵部尚書于謙（人名）特進光祿大夫柱國太傅的官銜，謚號肅愍。並在他的墓地建立祠堂，賜予匾額「旌忠」，春秋兩季進行祭祀。 大闡禪師，法名惠通，號大闡。是政和年間的邵姓人士。二十歲時，前往寶積玉溪禪師處出家。參拜周山主，被授予唸佛公案，經過長時間的參悟，最終透徹領悟。後來居住在樵陽君峰，圓寂。 𠙦絕禪師，法名瑞，是南昌人。在荊門無說和尚處剃度出家。拜見寶峰大師，反覆辯論詰問，機緣契合，寶峰大師將袈裟和拂子傳授給他。之後他居住在鐘陵的名剎，弘揚佛法，接引信眾非常多。 弘治二年己酉，鄒智（人名），字汝愚，是四川人。在龍庵讀書。十九歲時考中舉人，鄉里的人爭相觀看，他隨口吟詩道：『龍庵山上舊書生，偶掇三巴第一名。天下許多難了事，鄉人何用大相驚。』 後來因為議論時事而被斥責，他作詩道：『人到白頭終是盡，事垂青史定誰真。夢中不識身猶系，又逐東風入紫宸。』 又說：『盡披肝膽知何日，望見衣裳只此時。但願大平無一事，孤臣萬死更何悲。』 從庚戌年到丁巳年這十年間，朝廷纂修《大明會典》，各省發生天鳴地震等災害。 弘治年間戊午六月，有熊進入京城。不久之後，京城內多處發生火災，蔓延燃燒非常嚴重。 竺芳禪師，法名蕊，是徑山寺的住持，為第七十五代。經常說法度化世人。
【English Translation】 English version: After the death of Crown Prince Daogong, news gradually spread within the palace that there was a imperial son in the West Palace, who was already six years old. Consort Wan was shocked upon hearing this, so she summoned the imperial son to Zhaode Palace and established him as the Crown Prince. After Emperor Xianzong passed away, this imperial son ascended the throne, reigning for eighteen years, and died at the age of thirty-six. On the seventh day of the fifth month of the Yichou year, he passed away in Qianqing Palace. The honorary title bestowed upon him was: Emperor Daotian Mingdao Chengchun Zhongzheng Shengwen Chunwu Zhiren Dade Jing. His temple name was Xiaozong, and he was buried in Tailing. In the Wushen year of the first year of Hongzhi, the court posthumously granted Yu Qian (a personal name), the former Junior Guardian and Minister of the Ministry of War, the titles of Grand Master for Advancing Merit, Grand Master of Guanglu, Pillar of the State, and Grand Tutor. His posthumous title was Sumin. A shrine was built at his burial site, and it was given the plaque 'Jingzhong'. Sacrifices were offered in the spring and autumn. Chan Master Dachan, whose Dharma name was Huitong and style name was Dachan, was a Shao from the Zhenghe period. At the age of twenty, he went to Chan Master Baoji Yuxi to become a monk. He visited Master Zhoushan and was given the Nianfo (Buddha-recitation) Koan. After a long period of contemplation, he finally understood it thoroughly. Later, he resided in Qiaoyang Junfeng and passed away. Chan Master 𠙦jue, whose Dharma name was Rui, was from Nanchang. He was tonsured by Monk Wushuo of Jingmen. He met Master Baofeng and repeatedly debated and questioned him. Their karmic connection aligned, and Master Baofeng passed on the Kasaya and whisk to him. Afterwards, he resided in a famous temple in Zhongling, propagating the Dharma and receiving many followers. In the Jiyou year of the second year of Hongzhi, Zou Zhi (a personal name), whose style name was Ruyu, was from Sichuan. He studied at Long'an. At the age of nineteen, he passed the provincial examination. The people in his hometown competed to see him, and he spontaneously composed a poem: 'The old scholar on Long'an Mountain, accidentally picked the first name in Sanba. There are many difficult things in the world, why should the people of the village be so surprised?' Later, he was criticized for discussing current affairs, and he wrote a poem: 'When people reach old age, it is all over, who can truly determine the history? In a dream, I don't know that my body is still tied, and I follow the east wind into the Purple Palace again.' He also said: 'When will I be able to show my heart and soul? I can only see the clothes at this time. I only hope that there will be no incidents in Taiping, and what more grief can a loyal minister have even if he dies ten thousand times?' During the ten years from the Gengxu year to the Dingyi year, the court compiled the 'Great Ming Code', and natural disasters such as the sky roaring and earthquakes occurred in various provinces. In the Wuwu year of the Hongzhi period, in June, a bear entered the capital. Not long after, fires broke out in many places in the city, spreading and burning very severely. Chan Master Zhufang, whose Dharma name was Rui, was the abbot of Jingshan Temple, the seventy-fifth generation. He often preached the Dharma to save people.
一日坐逝。
庭禮禪師 諱酬。住持徑山。當七十六代。十年不出戶。安然坐脫。
天才禪師 諱英。住持徑山。當七十七代。每常勸人唸佛。自唸佛而終。
樵山禪師 性空禪師 靜晃禪師
印宗禪師 默堂禪師 寶月禪師
天暉禪師(㫤) 吉庵禪師 休休翁
野翁禪師(曉) 寶芳禪師(進) 月幻禪師
己未十二年。
甲子十七年。陳茂烈。養母疏略云。慈幃衰邁夕照如飛。母今年七十有七矣。君恩猶可以再酬。母年不可以多得也。又一母一子各天一涯。千思萬思無時不思。疾病獨自呻吟。藥餌孰與調節。臣既思母則報主之心亂。母復思臣則保身之念微。臣心可愍。母心尤可虞也。又庶得以慰倚門之望。少伸寸草之帎。又尚期捐塵埃之報于將來。更效犬馬之勞于未死云。
乙丑十八年五月。帝不豫。顧命輔臣崩于乾清宮。十八日皇太子即位。大赦天下。
武宗毅皇帝
孝宗長子。張太后所生。時年十五太陵崩。即皇帝位。乙丑正月十八日也。在位十六年。壽三十一。上徽號曰。承天達道英肅睿哲昭德顯功宏文思孝毅皇帝。廟號武宗。葬康陵。
丙寅正德元年三月。星隕如月 雷震郊壇太廟奉身殿 七月彗見參井
【現代漢語翻譯】 現代漢語譯本 一日坐逝。
庭禮禪師（Tingli Chan Shi）：法號酬（Chou），住持徑山（Jingshan），為第七十六代。十年不出門，安然坐化。
天才禪師（Tiancai Chan Shi）：法號英（Ying），住持徑山（Jingshan），為第七十七代。常常勸人唸佛，自己也念佛而終。
樵山禪師（Qiaoshan Chan Shi） 性空禪師（Xingkong Chan Shi） 靜晃禪師（Jinghuang Chan Shi）
印宗禪師（Yinzong Chan Shi） 默堂禪師（Motang Chan Shi） 寶月禪師（Baoyue Chan Shi）
天暉禪師（Tianhui Chan Shi）（㫤） 吉庵禪師（Jian Chan Shi） 休休翁（Xiuxiu Weng）
野翁禪師（Ye Weng Chan Shi）（曉） 寶芳禪師（Baofang Chan Shi）（進） 月幻禪師（Yuehuan Chan Shi）
己未十二年。
甲子十七年。陳茂烈（Chen Maolie）。養母疏略云：『慈幃衰邁，夕照如飛。母親今年七十有七矣。君恩猶可以再酬，母年不可以多得也。又一母一子，各天一涯。千思萬思，無時不思。疾病獨自**，藥餌孰與調節？臣既思母，則報主之心亂；母復思臣，則保身之念微。臣心可愍，母心尤可虞也。又庶得以慰倚門之望，少伸寸草之帎。又尚期捐塵埃之報于將來，更效犬馬之勞于未死云。』
乙丑十八年五月。帝不豫，顧命輔臣崩于乾清宮。十八日皇太子即位，大赦天下。
武宗毅皇帝
孝宗長子，張太后所生。時年十五，太陵崩，即皇帝位。乙丑正月十八日也。在位十六年，壽三十一。上徽號曰：承天達道英肅睿哲昭德顯功宏文思孝毅皇帝。廟號武宗，葬康陵。
丙寅正德元年三月。星隕如月 雷震郊壇太廟奉身殿 七月彗見參井
【English Translation】 English version One day, he passed away while seated.
Chan Master Tingli (Tingli Chan Shi): His dharma name was Chou (Chou). He was the abbot of Jingshan (Jingshan), the 76th generation. He did not leave his room for ten years and passed away peacefully while seated.
Chan Master Tiancai (Tiancai Chan Shi): His dharma name was Ying (Ying). He was the abbot of Jingshan (Jingshan), the 77th generation. He often encouraged people to recite the Buddha's name and passed away reciting the Buddha's name himself.
Chan Master Qiaoshan (Qiaoshan Chan Shi) Chan Master Xingkong (Xingkong Chan Shi) Chan Master Jinghuang (Jinghuang Chan Shi)
Chan Master Yinzong (Yinzong Chan Shi) Chan Master Motang (Motang Chan Shi) Chan Master Baoyue (Baoyue Chan Shi)
Chan Master Tianhui (Tianhui Chan Shi) (㫤) Chan Master Jian (Jian Chan Shi) Old Man Xiuxiu (Xiuxiu Weng)
Chan Master Ye Weng (Ye Weng Chan Shi) (曉) Chan Master Baofang (Baofang Chan Shi) (進) Chan Master Yuehuan (Yuehuan Chan Shi)
The twelfth year of Jiwei.
The seventeenth year of Jiazi. Chen Maolie (Chen Maolie) wrote about neglecting his mother: 'My kind mother is old and frail, like the setting sun flying by. My mother is now seventy-seven years old. The Emperor's grace can be repaid again, but my mother's years cannot be increased. Moreover, a mother and son are at opposite ends of the earth. I think of her constantly, without a moment's respite. She suffers from illness alone, who will help her with medicine and care? If I think of my mother, my heart to serve the Emperor is disturbed; if my mother thinks of me, her will to protect herself is weakened. My heart is pitiable, but my mother's heart is even more worrying. I hope to comfort her longing at the door, and offer a small token of my gratitude. I also hope to repay her kindness in the future, and continue to serve like a dog or horse until death.'
The eighteenth year of Yichou, in the fifth month. The Emperor was unwell, and the appointed ministers passed away in the Qianqing Palace. On the eighteenth day, the Crown Prince ascended the throne and granted a general amnesty to the world.
Emperor Wuzongyi
The eldest son of Emperor Xiaozong, born to Empress Zhang. At the age of fifteen, when the Ta陵 collapsed, he ascended the throne. It was the eighteenth day of the first month of Yichou. He reigned for sixteen years and lived to be thirty-one years old. He was given the honorary title: Emperor Chengtiandadoying Suruizhezhaodexiangong Hongwensixiaoyi. His temple name was Wuzong, and he was buried in Kangling.
In the third month of the first year of Bingyin, Zhengde reign. A star fell like the moon. Thunder struck the suburban altar, the ancestral temple, and the Fengshen Hall. In the seventh month, a comet appeared in the Shen and Jing constellations.
。掃太微垣。大白經天 章懋潛心大業。身體力行。登仕五十年。年七十餘。謚文懿。楓山先生。劉大夏廉退無營。官至一品致仕 學士謝遷劉健致仕 王鏊吳縣人。入閣典機務 李東陽乞致仕 張元禎。稱東白先生。
丁卯二年八月。黃河清。慶雲見翼軫分野。應世廟生。
戊辰 旃檀瑞像。至此二千五百年。
辛未六年。上方好佛。自名大慶法王。有僧奏。田百頃。為大慶法王下院。
壬申 黃河清。清河柳家浦九十里清五日。馬文升年八十七卒。贈太師謚端肅 李東陽卒。贈太師謚文正 石經山寺。朱寧營建。窮極壯麗。上親倖焉 湯峪山王泉亭。
古音禪師 諱法琴。自號玉泉老人。興賢蔡姓。母黃。二十五禮赤石山主出家。問法。叩大闡參性空靜晃印宗諸大士。商確抉擇。又遇寶明壽堂印可。應瑞巖請。為眾說法開示詳悉。後於斗峰創一大剎。弘化一方。示寂之日。群鳥悲鳴池魚躍起。有醍醐集三卷。行世。
無聞禪師 名思聰。字無聞。初晤獨翁。次同云峰月山。習定多年。后謁臥云不會。二處請益。有扇子頌。舉起分明甚妙哉。清風匝匝透人懷。箇中消息無多子。自有通身歡喜來。又頌曰。古云峰頂人難覷。偶被風來映落霞。百鳥未歸天已晚。夜深依舊宿蘆花。
【現代漢語翻譯】 現代漢語譯本： 掃視太微垣（星官名）。太白星橫貫天空。章懋潛心於大業，身體力行。為官五十年，享年七十餘歲，謚號文懿，人稱楓山先生。劉大夏廉潔退讓，不謀私利，官至一品而告老還鄉。學士謝遷、劉健告老還鄉。王鏊是吳縣人，入內閣參與機要事務。李東陽請求告老還鄉。張元禎，人稱東白先生。
丁卯二年八月，黃河水清澈，慶雲出現在翼軫（星宿名）分野，應驗了世宗（明世宗）的降生。
戊辰年，旃檀瑞像（用旃檀木雕刻的佛像）傳入中國，至此已有二千五百年。
辛未六年，皇帝崇信佛教，自稱為大慶法王。有僧人上奏，請求劃出良田百頃，作為大慶法王的下院。
壬申年，黃河水清澈，清河柳家浦九十里河段清澈了五日。馬文升享年八十七歲去世，追贈太師，謚號端肅。李東陽去世，追贈太師，謚號文正。石經山寺由朱寧主持修建，窮盡奢華壯麗，皇帝親自前往。湯峪山的王泉亭。
古音禪師，法名法琴，自號玉泉老人，俗家姓蔡，興賢人，母親姓黃。二十五歲時在赤石山跟隨山主出家，問道求法。曾向大闡、參性空、靜晃、印宗等諸位大士請教，商討抉擇。后又得到寶明壽堂的印可。應瑞巖寺的邀請，為大眾說法開示，詳盡細緻。之後在斗峰山建立一座大寺，弘揚佛法，教化一方。圓寂之日，群鳥悲鳴，池魚躍起。著有《醍醐集》三卷，流傳於世。
無聞禪師，名思聰，字無聞。最初拜訪獨翁，之後與云峰、月山一同習禪多年。后又拜謁臥云不會，在兩處請教學習。著有《扇子頌》：『舉起分明甚妙哉，清風匝匝透人懷。箇中消息無多子，自有通身歡喜來。』又作頌曰：『古云峰頂人難覷，偶被風來映落霞。百鳥未歸天已晚，夜深依舊宿蘆花。』
【English Translation】 English version: Sweeping across the Taiwei Enclosure (a group of stars). Venus traverses the sky. Zhang Mao devoted himself to great undertakings, practicing what he preached. He served as an official for fifty years, passing away at the age of seventy-plus, posthumously honored as Wenyi, and known as Mr. Fengshan. Liu Daxia was honest and retiring, seeking no personal gain, reaching the rank of First Grade and retiring to his hometown. Academicians Xie Qian and Liu Jian retired. Wang Ao was from Wu County, entering the cabinet to participate in confidential affairs. Li Dongyang requested to retire. Zhang Yuanzhen, known as Mr. Dongbai.
In the eighth month of the second year of Dingmao, the Yellow River became clear, and auspicious clouds appeared in the Wing and Zhen (constellations), corresponding to the birth of Emperor Shizong (Emperor Jiajing of the Ming Dynasty).
In the year of Wuchen, the Sandalwood Image (a Buddha statue carved from sandalwood) arrived in China, marking two thousand five hundred years since its creation.
In the sixth year of Xinwei, the emperor favored Buddhism, calling himself the Great Celebration Dharma King. A monk requested a hundred acres of fertile land to be designated as the lower monastery of the Great Celebration Dharma King.
In the year of Renshen, the Yellow River became clear, with ninety miles of the Liu Jiapu section in Qinghe remaining clear for five days. Ma Wensheng passed away at the age of eighty-seven, posthumously granted the title of Grand Preceptor and the謚號(posthumous name) of Duansu. Li Dongyang passed away, posthumously granted the title of Grand Preceptor and the 謚號(posthumous name) of Wenzheng. The Stone Scripture Mountain Temple was built under the direction of Zhu Ning, reaching the height of extravagance and splendor, with the emperor personally visiting it. Wang Quanting Pavilion in Tangyu Mountain.
Chan Master Guyin, whose Dharma name was Faqin, styled himself as Old Man Yuquan, with the surname Cai from Xingxian, and his mother's surname was Huang. At the age of twenty-five, he became a monk under the abbot of Red Stone Mountain, seeking Dharma. He consulted with Great Masters such as Da Chan, Can Xingkong, Jinghuang, and Yinzong, discussing and making decisions. Later, he received the approval of Baoming Shouting. Responding to the invitation of Ruiyan Temple, he preached to the masses in detail. Afterwards, he founded a large temple on Doufeng Mountain, propagating the Dharma and teaching in one direction. On the day of his passing, birds mourned and fish leaped in the pond. He authored three volumes of 'The Collection of Ghee', which circulated in the world.
Chan Master Wuwen, whose name was Sicong, styled himself as Wuwen. He initially visited Duweng, and then practiced Chan with Yunfeng and Yueshan for many years. Later, he visited Woyun Buhui, learning from both places. He authored 'Ode to the Fan': 'Raising it is clearly wonderful, the breeze penetrates the heart. There are not many messages within, but there is joy throughout the body.' He also composed an ode: 'The peak of the ancient Yun Mountain is difficult to see, occasionally the wind reflects the sunset glow. The birds have not returned, the sky is already late, and they still rest among the reeds deep into the night.'
云峰禪師 赤石山主 寶明禪師
月山禪師 臥云禪師 不會禪師(遇)
無能禪師(教) 無用禪師(寬)天池禪師(春)
白牛禪師 慧堂禪師 寶珠禪師
癸酉(至)己卯十四年六月。寧王宸濠反。十六日始。七月王守仁討之 七月二十六日。悉已被擒 八月下詔南征。
王守仁 浙江餘姚人。字伯安。號陽明。自幼聰明才辨擅名。登進士提督軍務。屢平劇盜。倡義討寧。勛業益隆。倡良知道學封新建。
悅山禪師 諱愷。住持徑山。當七十八代。常笑無嗔。臨終亦笑而寂。
石牕禪師 諱珉。住持徑山。當七十九代。耽文證果。臨終趺坐而逝。
月林禪師 諱鏡。杭州人。少穎異稚齡出家。弱冠剃染專修凈業。參本來人。久之乃省。作偈曰。本來人本來人。無腦無頭作么尋。驀然揪著個鼻孔。試看元來是白丁。自是聲名遠著。住持徑山。當八十代。進士張公寧贊之。其略曰。瑞芝三秀古柏十圍。得正度于無傳。嗣妙法于東嶼。又云。超龍眠于地獄。興象教於中衰。丞相開選佛場。和尚晤出世法。乘流而行遇徑而止。命當年國一亦起于崑山。容首度坡仙。重遊于方丈。凡吾方外之友。盡贊僧中此郎。正德己卯歸寂。
庚辰十五年
【現代漢語翻譯】 現代漢語譯本 云峰禪師 (Yunfeng Chan Master) 赤石山主 (Lord of Red Stone Mountain) 寶明禪師 (Baoming Chan Master) 月山禪師 (Yueshan Chan Master) 臥云禪師 (Woyun Chan Master) 不會禪師 (Buhui Chan Master) (遇) 無能禪師 (Wuneng Chan Master) (教) 無用禪師 (Wuyong Chan Master) (寬) 天池禪師 (Tianchi Chan Master) (春) 白牛禪師 (Bainiu Chan Master) 慧堂禪師 (Huitang Chan Master) 寶珠禪師 (Baozhu Chan Master) 癸酉年(至)己卯年十四年六月。寧王宸濠反叛。十六日開始。七月王守仁討伐他。七月二十六日。全部被擒獲。八月下詔南征。 王守仁，浙江餘姚人。字伯安。號陽明。自幼聰明才智，擅長名聲。考中進士，提督軍務。多次平定劇盜。倡導正義討伐寧王。功勛事業更加興隆。倡導良知學說，被封為新建伯。 悅山禪師，諱愷。住持徑山。是第七十八代住持。常常笑容滿面，沒有嗔怒。臨終時也笑著圓寂。 石牕禪師，諱珉。住持徑山。是第七十九代住持。沉迷文章，證得果位。臨終時跏趺坐而逝。 月林禪師，諱鏡。杭州人。年少時聰穎異常，幼年出家。弱冠之年剃度染衣，專心修習凈土法門。參訪本來面目。很久之後才領悟。作偈說：『本來人，本來人，無腦無頭作么尋。驀然揪著個鼻孔，試看元來是白丁。』從此聲名遠揚。住持徑山。是第八十代住持。進士張公寧讚揚他。其大略是：『瑞芝三次顯現，古柏十圍粗壯。從無傳之處得到正法，繼承東嶼的妙法。』又說：『超越龍眠于地獄，興盛佛教於中衰之時。』丞相開設選佛場，和尚領悟出世之法。隨波逐流而行，遇到路徑就停止。命令當年國一也從崑山興起，容首度坡仙，重新遊歷于方丈。凡是我方外的朋友，都讚歎僧人中的這位郎君。正德己卯年圓寂。 庚辰十五年
【English Translation】 English version Yunfeng Chan Master Lord of Red Stone Mountain Baoming Chan Master Yueshan Chan Master Woyun Chan Master Buhui Chan Master (Encountered) Wuneng Chan Master (Taught) Wuyong Chan Master (Generous) Tianchi Chan Master (Spring) Bainiu Chan Master Huitang Chan Master Baozhu Chan Master From Guiyou year to Jimao year, fourteen years in June. Ning Prince Chenhao rebelled. Started on the sixteenth day. In July, Wang Shouren campaigned against him. On July twenty-sixth, all were captured. In August, an imperial decree was issued for the southern campaign. Wang Shouren, from Yuyao, Zhejiang. His courtesy name was Bo'an. His alias was Yangming. He was intelligent and eloquent from a young age, and renowned. He passed the imperial examination and became a military commissioner. He repeatedly quelled major bandits. He advocated righteousness to suppress the Ning Prince. His meritorious achievements became even more prosperous. He advocated the doctrine of innate knowledge and was enfeoffed as Earl of Xin'jian. Yueshan Chan Master, personal name Kai. Abbot of Jingshan. The 78th abbot. He always smiled and had no anger. He also passed away with a smile at the time of his death. Shichuang Chan Master, personal name Min. Abbot of Jingshan. The 79th abbot. He indulged in literature and attained enlightenment. He passed away in the lotus position at the time of his death. Yuelin Chan Master, personal name Jing. From Hangzhou. He was exceptionally intelligent in his youth and became a monk at a young age. At the age of twenty, he shaved his head and dyed his robes, dedicating himself to the Pure Land practice. He sought his original face. After a long time, he realized it. He composed a verse saying: 'Original person, original person, why seek without a brain or head? Suddenly grabbing the nostril, try to see, originally it is a nobody.' From then on, his reputation spread far and wide. He was the abbot of Jingshan. The 80th abbot. The Jinshi Zhang Gongning praised him. The gist of it is: 'Auspicious fungus appeared three times, ancient cypress trees were ten spans around. He obtained the correct Dharma from where there was no transmission, and inherited the wonderful Dharma from Dongyu.' It also said: 'Surpassing Longmian in the lower realm, reviving Buddhism in a time of decline.' The Prime Minister opened a field for selecting Buddhas, and the monk realized the Dharma of transcending the world. Following the flow and stopping when encountering a path. He ordered that Guoyi of that year also rose from Kunshan, and Rong first crossed over Po Xian, revisiting the abbot's room. All my friends outside the square, all praise this young man among the monks. He passed away in the Jimao year of Zhengde. Gengchen, the fifteenth year.
閏八月。上幸故學士靳責第。時柩在堂上。撫臨嗟悼之。命所從番僧。為誦經薦福。
辛巳十六年。羅欽明。江西人。所著困知記。深明性理之學。官至吏部尚書。謚文莊 二月上不豫。三月十四日崩于豹房 迎興獻王長子至。即皇帝位。大赦天下。
天奇禪師 鐘陵人。父江臺。母徐氏。二十聞。無說能和尚乃有道之士。依之出家剃落。教看一歸何處話。后得昱首座苦口提攜晝夜拶逼。用心至其目如睹。其耳如聽。字字明白句句歷歷。晝夜如一。遂得豁然。又見寶峰禪師。乃得印證。有語錄行世。
杰峰禪師 大信大疑。大疑大悟。提起話頭一切不顧。行參坐究口唸心思。密密推窮時時覷捕。忽朝拶破疑團。睹面更無回互。
古心禪師 大因禪師 月印禪師
世宗肅皇帝
興獻王長子。憲宗之孫也。興獻封于湖廣之安陸。正德丁卯八月十五日。上生於與邸。王薨。上嗣理國事。至是年十五矣。武宗無子。臨崩奉詔迎立。在位四十五年。壽六十。上徽號曰。欽天履道英毅聖神宣文廣武洪仁大孝肅皇帝。廟號世宗。葬永陵。
壬午嘉靖元年。毀剖玄明宮佛像。金屑一千三十兩。從趙璜之言。毀折京師寺院。屠應塤。一夕發檄行之。
癸未四年八月。晉王奇溯母病
【現代漢語翻譯】 現代漢語譯本 閏八月。皇上駕臨已故學士靳責的府邸。當時靳責的棺柩停放在正堂上。皇上撫摸著棺柩，悲傷地嘆息。命令隨行的番僧（指來自西域的僧侶）誦經，為他祈福。 辛巳十六年，羅欽明，江西人。他所著的《困知記》深刻闡明了性理之學（關於人性和宇宙原理的學問）。官至吏部尚書，謚號文莊。 二月，皇上身體不適。三月十四日，駕崩于豹房（皇帝遊樂的場所）。 迎接興獻王（追封的皇帝父親）的長子到來，即皇帝位。大赦天下。 天奇禪師，鐘陵人。父親是江臺，母親是徐氏。二十歲時，聽說無說能和尚是有道之士，便依從他出家剃度。和尚教他參『一歸何處』的話頭（禪宗用語，指參禪的起點）。後來得到昱首座的苦心提攜，日夜逼迫他參悟，用心到眼睛好像親眼看到，耳朵好像親耳聽到一樣。每個字都明白，每句話都清清楚楚，日夜都一樣精進，於是就豁然開悟。又拜見寶峰禪師，得到印證。有語錄流傳於世。 杰峰禪師，要做到大信大疑，才能大疑大悟。提起話頭（禪宗用語，指參禪的起點）就要一切不顧，行走坐臥都在參究，口唸心想，秘密地推究，時時地觀察捕捉。忽然有一天突破了疑團，見到真面目，就再也沒有疑惑了。 古心禪師，大因禪師，月印禪師 世宗肅皇帝 興獻王的長子，憲宗的孫子。興獻王被封在湖廣的安陸。正德丁卯年八月十五日，皇上出生在王府。興獻王去世后，皇上繼承管理封國事務。到嘉靖年間，皇上十五歲了。武宗沒有兒子，臨終時奉詔迎接皇上即位。在位四十五年，享年六十歲。皇上的徽號是：欽天履道英毅聖神宣文廣武洪仁大孝肅皇帝。廟號世宗，葬在永陵。 壬午嘉靖元年，毀壞玄明宮的佛像，得到金屑一千零三十兩。聽從趙璜的建議，拆毀京師的寺院。屠應塤，一夜之間發佈檄文執行。 癸未嘉靖四年八月，晉王奇溯的母親生病。
【English Translation】 English version In the intercalary eighth month, the Emperor visited the residence of the late academician Jin Ze. At that time, Jin Ze's coffin was placed in the main hall. The Emperor caressed the coffin and lamented with sorrow. He ordered the accompanying foreign monks (referring to monks from the Western Regions) to chant scriptures and pray for his blessings. In the sixteenth year of Xin Si, Luo Qinming, a native of Jiangxi, authored 'Kun Zhi Ji,' which profoundly elucidated the study of human nature and principle (referring to the study of human nature and the principles of the universe). He rose to the position of Minister of Personnel and was posthumously honored with the title 'Wenzhuang'. In the second month, the Emperor fell ill. On the fourteenth day of the third month, he passed away at the Leopard Chamber (a place for the emperor's entertainment). The eldest son of Prince Xingxian (posthumously honored as the Emperor's father) was welcomed to ascend the throne. A general amnesty was declared throughout the realm. Chan Master Tianqi was a native of Zhongling. His father was Jiang Tai, and his mother was Madam Xu. At the age of twenty, he heard that Monk Wushuo Neng was a virtuous man, so he followed him to become a monk and have his head shaved. The monk taught him to contemplate the 'Where does the One return?' koan (a starting point for Zen practice). Later, he received the earnest guidance of Chief Seat Yu, who urged him to contemplate day and night, using his mind to the point where his eyes seemed to see it directly and his ears seemed to hear it directly. Every word was clear, every sentence was distinct, and he was diligent day and night, so he suddenly attained enlightenment. He also met Chan Master Baofeng and received his confirmation. His recorded sayings are circulated in the world. Chan Master Jiefeng: One must have great faith and great doubt in order to achieve great doubt and great enlightenment. When raising the koan (a starting point for Zen practice), one must disregard everything else, contemplate and investigate while walking, sitting, reciting, and thinking, secretly exploring and constantly observing and capturing. Suddenly, one day, breaking through the ball of doubt, seeing the true face, there will be no more doubts. Chan Master Guxin, Chan Master Dayin, Chan Master Yueyin Emperor Shizong Su The eldest son of Prince Xingxian, the grandson of Emperor Xianzong. Prince Xingxian was enfeoffed in Anlu, Huguang. On the fifteenth day of the eighth month of the Dingmao year of Zhengde, the Emperor was born in the Prince's residence. After the death of Prince Xingxian, the Emperor succeeded to manage the affairs of the fiefdom. By the Jiajing era, the Emperor was fifteen years old. Emperor Wuzong had no son, and on his deathbed, he issued an edict to welcome the Emperor to ascend the throne. He reigned for forty-five years and lived to the age of sixty. The Emperor's honorific title was: Emperor Shizong Su, the Reverent, Heaven-Observing, Path-Following, Heroic, Wise, Sage, Proclaiming Culture, Expanding Martial Prowess, Abundantly Benevolent, and Greatly Filial. His temple name was Shizong, and he was buried in Yongling. In the Renwu year, the first year of Jiajing, the Buddhist statues in Xuanming Palace were destroyed, yielding one thousand and thirty taels of gold dust. Following Zhao Huang's suggestion, the temples in the capital were demolished. Tu Yingxun issued a proclamation overnight to carry it out. In the eighth month of the Guiwei year, the fourth year of Jiajing, the mother of Prince Qi Su of Jin fell ill.
渴。王祝天甘泉涌出。病癒建醮酬禱。有雙鶴飛鳴繞壇。母卒。王哀毀。古柏生奇花。異香襲人。
丙戌五年。御書十二言曰。法祖安民。奉天行道。福善禍淫。頒示群臣。上制敬一箴。及注范浚心箴視聽言動四箴。頒賜大學士。更定大禮全書。為明倫大典。
鑒古韻語 含春堂稿
丁亥六年五月。京師雨錢 七月南京雨血 日重暈生珥 白虹彌天。
戊子七年。御製十六字箴曰。卓爾之見。一貫之唯。學聖君子。勖哉勿偽 提督兩廣軍務上守仁。收兩廣諸寨。賊𡨥悉平。
寶峰禪師 月天禪師 無盡禪師
古春禪師(奇) 海天禪師 楚峰禪師
指南禪師 月溪禪師 照堂禪師
庚寅九年。建圓丘于南郊。其化為皇穹宇。建方澤于北郊。其南為 皇祗室。作朝日壇于東郊。夕月𡊨于西郊 王守仁。后謚文成。胡世寧謚肅愍。楊一清謚文襄。桂萼卒謚文襄。張璁易名孚敬 重刊二十一史成。
辛卯 清馥殿 翠芳亭 九五齋 皇史宬 錦芬亭 寶月亭 精一堂 恭默室。
乙未 上曰。有德行者。方可為人師範。文章是末藝耳 祀天重器成 除禁中佛殿。並毀大善殿金範佛像。
己亥 張孚敬。狥國之純臣。振古之人豪。卒贈太師
。祭葬蔭子有加。上親按謚法。以危身奉上。謚曰文忠。蓋特眷云。
庚子七月。方士假朝用。以燒煉術。進授紫府宣忠高士。術卒不驗。顧鼎臣崑山人。卒贈大保。謚文康 霍韜南海人。卒謚文敏。
癸卯七月。熒惑入南鬥。江南斗米二錢。
甲辰 木土火三星聚于房。六月熒惑犯南鬥。
丁未 大同女。年十七化為男 十月夏言。死於西市好。去天上辭宰相。卻來平地作神仙。
辛亥三十年 壬子十一月。楊繼盛遷官。
癸丑 楊繼盛。疏嚴嵩專政誤國十罪。妻勸鬼號。而致囚獄拷掠處決。
乙卯冬。楊繼盛詣朝審。士庶夾道共指曰。此天下義士。繼盛口吟。風吹枷鎖滿城香。簇簇爭看員外郎。豈愿同聲稱義士。可憐長板見君王。聖明厚德如天地。廷尉稱卒過漢唐。性僻生來歸視死。此身原自不隨楊 藏予血三年而化碧。即地下必有以報應生。
庚申 寧夏地震。嘉興湖州大震。屋廬嫋嫋如布帆 工部尚書劉麟卒。贈太子少保。謚忠清。
法舟禪師 諱道濟。字法舟。生思賢里。族張氏。年二十餘。入天寧寺為行者。服勤默堂宣禪師座席。次事吉庵祚公。朝夕參叩。一日聞佛殿磬響。豁然契悟。趨庵方丈。抉擇印可。繼謁古印云峰諸師。日益深奧。住覺
【現代漢語翻譯】 現代漢語譯本：祭祀喪葬和蔭封子弟都有所增加。皇上親自按照謚法，因為他『危身奉上』，謚號為『文忠』，這實在是特別的恩寵啊。
庚子年七月，方士假借朝廷的名義，用燒煉之術進獻，被授予紫府宣忠高士的稱號。但術法最終沒有應驗。顧鼎臣（Kunshan人），去世后被追贈為大保，謚號『文康』。霍韜（Nanhai人），去世后謚號『文敏』。
癸卯年七月，熒惑（火星）進入南斗（星宿名）。江南地區的米價漲到二錢一斗。
甲辰年，木星、土星、火星會聚于房宿（星宿名）。六月，熒惑（火星）侵犯南斗（星宿名）。
丁未年，大同有個十七歲的女子變成了男子。十月，夏言（人名）死於西市（刑場）。（人們說）他離開了天上的宰相之位，卻來到人間做神仙。
辛亥三十年（嘉靖三十年），壬子年十一月，楊繼盛（人名）陞官。
癸丑年，楊繼盛（人名）上疏彈劾嚴嵩（人名）專權誤國十大罪狀。他的妻子哭勸，但他最終被囚禁拷打處決。
乙卯年冬天，楊繼盛（人名）被押往刑部複審。百姓們夾道指著他說：『這是天下的義士啊！』楊繼盛口中吟道：『風吹枷鎖滿城香，簇簇爭看員外郎。豈愿同聲稱義士，可憐長板見君王。聖明厚德如天地，廷尉稱卒過漢唐。性僻生來歸視死，此身原自不隨楊。』（人們說）他的血藏了三年變成了碧色，即使在地下也一定會報應的。
庚申年，寧夏發生地震，嘉興、湖州發生大地震，房屋搖晃得像布帆一樣。工部尚書劉麟（人名）去世，被追贈為太子少保，謚號『忠清』。
法舟禪師，法名道濟，字法舟。出生在思賢里張氏家族。二十多歲時，進入天寧寺做行者。在服勤默堂宣禪師的座下，後來侍奉吉庵祚公，早晚參拜請教。一天，聽到佛殿的磬聲，忽然開悟。於是前往吉庵方丈，得到決斷認可。之後又拜訪了古印云峰等各位禪師，日益精深奧妙。後來住持覺
【English Translation】 English version: Sacrifices, funerals, and granting favors to descendants were increased. The Emperor personally, according to the posthumous title system, bestowed the title 'Wenzhong' (文忠, Loyal and Upright) because he 'endangered himself to serve the Emperor.' This was truly a special favor.
In the seventh month of the Gengzi year, a Fangshi (方士, alchemist) falsely used the court's name, presenting the art of alchemy and was granted the title of Zifu Xuanzhong Gaoshi (紫府宣忠高士, Lofty Scholar Loyal to the Purple Palace). However, the art ultimately proved ineffective. Gu Dingchen (顧鼎臣, from Kunshan), was posthumously granted the title of Dabao (大保, Grand Protector) and the posthumous title 'Wenkang' (文康, Cultured and Peaceful). Huo Tao (霍韜, from Nanhai), was posthumously granted the title 'Wenmin' (文敏, Cultured and Diligent).
In the seventh month of the Guimao year, Yinghuo (熒惑, Mars) entered Nandou (南斗, Southern Dipper constellation). The price of rice in the Jiangnan region rose to two qian per dou.
In the Jiachen year, Jupiter, Saturn, and Mars converged in the Fang constellation (房, one of the Twenty-Eight Mansions). In June, Yinghuo (熒惑, Mars) invaded Nandou (南斗, Southern Dipper constellation).
In the Dingwei year, a seventeen-year-old girl from Datong transformed into a man. In October, Xia Yan (夏言, a person's name) died in the West Market (execution ground). (People said) he left his position as Prime Minister in Heaven, only to become an immortal on earth.
The 30th year of Xinhai (Jiajing 30th year). In the eleventh month of the Renzi year, Yang Jisheng (楊繼盛, a person's name) was promoted.
In the Guichou year, Yang Jisheng (楊繼盛, a person's name) submitted a memorial impeaching Yan Song (嚴嵩, a person's name) for ten crimes of monopolizing power and misleading the country. His wife cried and pleaded, but he was ultimately imprisoned, tortured, and executed.
In the winter of the Yimao year, Yang Jisheng (楊繼盛, a person's name) was escorted to the Ministry of Justice for retrial. The common people lined the streets, pointing at him and saying, 'This is a righteous man of the world!' Yang Jisheng recited: 'The wind blows the shackles, filling the city with fragrance; crowds gather to see the Yuanwailang (員外郎, a title). I do not wish to be called a righteous man in unison; it is pitiful to see the Emperor at Changban (長板, a place name). The Emperor's sagacity and virtue are like heaven and earth; the Tingwei (廷尉, Minister of Justice) claims death surpasses the Han and Tang dynasties. Born with a peculiar nature, I return to death; this body originally does not follow Yang.' (People said) his blood was stored for three years and turned into jade green, and there will surely be retribution even in the underworld.
In the Gengshen year, an earthquake occurred in Ningxia, and a major earthquake occurred in Jiaxing and Huzhou, with houses swaying like cloth sails. Liu Lin (劉麟, a person's name), Minister of Works, died and was posthumously granted the title of Crown Prince's Tutor and the posthumous title 'Zhongqing' (忠清, Loyal and Pure).
Chan Master Fazhou, whose Dharma name was Daoji and style name was Fazhou, was born in the Zhang family of Sixian Village. In his twenties, he entered Tianning Temple as a novice. He served under Chan Master Xuan in Fugin Silent Hall, and later served Gong Anzuo of Ji'an Temple, paying respects and seeking guidance morning and evening. One day, upon hearing the sound of a chime in the Buddha Hall, he suddenly attained enlightenment. He then went to the abbot of Ji'an Temple and received confirmation. Afterwards, he visited various Chan Masters such as Guyin Yunfeng, becoming increasingly profound and subtle. Later, he resided at Jue
王景德雙髻等剎。嘉靖初出世金陵安隱。僧問如何是安隱境。師曰。三山半落青天外。二水中分白鷺洲。又問。何如是安隱家風。師曰。石虎山前斗泥牛水底眠。次抵陽羨還攜李云寄天寧靈光諸剎。買舟南湖信風游誄。后入吳興弁山居之。復歸天寧遂終老焉。師持神咒多驗。咒枯井以重泉。特梵僧而假榻。青蛙就牕聽誦。神人入戶護持。后復嬉笑怒罵。縱橫自調。而人不能測矣。庚申之秋寢疾而逝。年七十四。臘五十二。塔其骨于別室。有法語偈頌。名剩語。
辛酉四十年。訪仙術異人。符箓秘方。
壬戌 嚴嵩致仕。世蕃充軍 癸亥四十二年。
玉芝禪師 諱法聚。號月泉。嘉禾富氏子。母馮氏。幼肄儒業。淹貫經籍。事王陽明先生。得良知之旨。出家后參夢居禪師。呈二偈曰。湖光倚仗三千頃。山色開門五六峰。觸目本來成現事。蒲團今不煉頑空。(一)滿目風光足起居。有誰平地別親疏。縱令達磨傳心訣。問著依然不識渠。問答切磋。由是了悟。結庵荊山。有芝產于座下。人號玉芝和尚。后居天池山以終老焉。一時道學先生。若一庵唐公龍溪王公．白石蔡公。訪師山中證儒釋大同之旨。師題蔡公廓然堂曰。儒曰大公。釋曰無聖。不二不一。水月空鏡。心非物伍。物不我兢。海印淼羅。寂感斯
【現代漢語翻譯】 現代漢語譯本 王景德（人名）在雙髻等寺修行。嘉靖初年到金陵安隱寺出世。有僧人問：『如何是安隱境？』王景德答：『三山半隱沒在青天之外，兩條江水把白鷺洲一分為二。』又問：『如何是安隱的家風？』王景德答：『石虎山前泥牛相鬥，水底安眠。』之後他前往陽羨，還帶著李云拜訪天寧靈光等寺。買船在南湖上憑著風向遊覽。後來到吳興弁山居住。之後又回到天寧寺，在那裡終老。王景德持誦神咒，多次應驗。他用咒語使枯井涌出泉水，特別為梵僧準備床榻。青蛙在窗邊聽他誦經，神人進入屋內護持。後來他又嬉笑怒罵，縱橫自在，人們無法測度他的心思。庚申年秋天因病去世，享年七十四歲，僧臘五十二年。人們把他的骨灰安放在別室，他有法語偈頌，名為《剩語》。 辛酉四十年，他尋訪仙術異人，學習符箓秘方。 壬戌年，嚴嵩致仕（退休），嚴世蕃充軍。癸亥四十二年。 玉芝禪師（法號），諱法聚，號月泉。是嘉禾富氏的兒子，母親是馮氏。他小時候學習儒家經典，精通經書典籍。跟隨王陽明先生學習，領悟了良知之旨。出家后參拜夢居禪師，呈上兩首偈語：『湖光倚仗三千頃，山色開門五六峰。觸目本來成現事，蒲團今不煉頑空。』（一）『滿目風光足起居，有誰平地別親疏。縱令達磨傳心訣，問著依然不識渠。』通過問答切磋，於是了悟。在荊山結庵居住，有靈芝在他座位下生長，人們稱他為玉芝和尚。後來居住在天池山終老。當時一些道學先生，如一庵唐公（人名）、龍溪王公（人名）、白石蔡公（人名），到山中拜訪他，印證儒釋大同的旨意。玉芝禪師為蔡公的廓然堂題寫：『儒曰大公，釋曰無聖。不二不一，水月空鏡。心非物伍，物不我兢。海印淼羅，寂感斯凝。』
【English Translation】 English version Wang Jingde (person's name) practiced at Shuangji and other temples. In the early years of Jiajing, he became a monk at An'yin Temple in Jinling. A monk asked: 'What is the realm of An'yin?' Wang Jingde replied: 'Three mountains are half-hidden beyond the blue sky, and two rivers divide Egret Island in two.' He was further asked: 'What is the family style of An'yin?' Wang Jingde replied: 'Mud oxen fight in front of Stone Tiger Mountain, and sleep at the bottom of the water.' After that, he went to Yangxian, and also visited Tianning Lingguang and other temples with Li Yun. He bought a boat and sailed on South Lake, relying on the wind. Later, he lived in Bian Mountain in Wuxing. After that, he returned to Tianning Temple and died there. Wang Jingde chanted mantras, which were often effective. He used mantras to make spring water gush from a dry well, and specially prepared beds for Brahmin monks. Frogs listened to him chanting sutras by the window, and gods entered the house to protect him. Later, he laughed, scolded, and was free and unrestrained, and people could not fathom his mind. In the autumn of the Gengshen year, he died of illness at the age of seventy-four, with fifty-two years as a monk. People placed his ashes in a separate room. He had Dharma sayings and verses, called 'Remaining Words'. In the fortieth year of Xinyou, he visited immortal alchemists to learn secret formulas of talismans. In the Renxu year, Yan Song retired and Yan Shifan was sent to the army. The forty-second year of Guihai. Chan Master Yuzhi (Dharma name), whose personal name was Fa Ju and style name was Yuequan, was the son of the Fu family of Jiahe, and his mother was Madam Feng. He studied Confucian classics in his childhood and was well-versed in scriptures. He studied with Mr. Wang Yangming and understood the essence of innate knowledge. After becoming a monk, he visited Chan Master Mengju and presented two verses: 'The lake light relies on three thousand acres, the mountain scenery opens five or six peaks. What meets the eye is originally a present matter, and the futon does not refine stubborn emptiness.' (1) 'The scenery is enough to live in, who distinguishes between near and far on the flat ground? Even if Bodhidharma transmits the mind seal, asking him, you still won't recognize it.' Through questions and answers, he realized enlightenment. He built a hermitage in Jing Mountain, and Ganoderma grew under his seat. People called him the Yuzhi Monk. Later, he lived in Tianchi Mountain until his death. At that time, some scholars of Daoism, such as Tang Gong of Yian (person's name), Wang Gong of Longxi (person's name), and Cai Gong of Baishi (person's name), visited him in the mountains to confirm the common ground between Confucianism and Buddhism. Chan Master Yuzhi inscribed on Cai Gong's Kuoran Hall: 'Confucianism says great justice, Buddhism says no sage. Not two, not one, water moon empty mirror. The mind is not in the company of things, things do not compete with me. The sea seal is vast and scattered, and stillness and response are thus solidified.'
應妙圓致。止曰。惟正定。嘉靖癸亥歲逝世。有語錄行世。
云亭禪師 諱正宗。住天池。與玉芝為道義之友。心宗透悟。教理深明。灑落直遂。有古人風。臨終沐浴趺坐佛前。索筆偈曰。六十四年是正宗。今朝特地顯家風。五蘊渣滓俱滌盡。天池月色映晴空。
夢居禪師 住金陵碧峰山。乃玉芝得法之師。其接玉芝之際。即其二偈叱曰。非非。芝曰。云何非非。居曰。子不非非恁人非非。梁皇達磨兩不見機。何勞折葦。又遣人追。古之今之。落人圈繢。芝曰。如何得不落人圈繢。居打一掌曰。是落也是不落也。芝即禮拜。
無瑕禪師 佛鑒禪師 非幻禪師
會原禪師 道智法師 凈戒法師
萬松法師 名慧林。號萬松。姓沈氏。仁和人。出家法輪寺。禮天目平野老人獲聞心要。入京師歷諸講廗。研究玄奧。于空幻叟處陳其所詣。為嗣法雲。遁跡諸暨山中。尋入徑山。接引後學。臨終偈云。七十七年。浮蹤何倚。本無去來。應緣而已。塔于菖蒲田之傳衣庵云。
甲子五月。上夜坐庭中。御幄忽獲一桃。明日又獲一焉。是月白兔生二子。未幾壽鹿亦生二子。群臣表賀。手詔答之。
乙丑 方士熊顯江西人。進法書六十六冊。詔賜冠帶銀幣而遣還。又趙添壽進獻符法
【現代漢語翻譯】 現代漢語譯本 應妙圓致（僧人名號），圓寂時說：『惟有正定。』于嘉靖癸亥年逝世，有語錄流傳於世。
云亭禪師（僧人名號），法名正宗，住在天池。與玉芝（僧人名號）是道義上的朋友。他對心宗的理解透徹，對教理的理解深刻，灑脫直率，有古人的風範。臨終前沐浴后在佛前跏趺而坐，索要筆墨寫下偈語：『六十四年是正宗，今朝特地顯家風。五蘊渣滓俱滌盡，天池月色映晴空。』
夢居禪師（僧人名號），住在金陵碧峰山，是玉芝（僧人名號）的得法之師。他接引玉芝時，用兩句偈語呵斥道：『非非。』玉芝問：『云何非非？』夢居說：『你不非非，恁人非非。梁皇達磨兩不見機，何勞折葦，又遣人追。古之今之，落人圈繢。』玉芝問：『如何得不落人圈繢？』夢居打了他一掌說：『是落也是不落也。』玉芝隨即禮拜。
無瑕禪師（僧人名號） 佛鑒禪師（僧人名號） 非幻禪師（僧人名號）
會原禪師（僧人名號） 道智法師（僧人名號） 凈戒法師（僧人名號）
萬松法師（僧人名號），名慧林，號萬松，姓沈，是仁和人。在法輪寺出家，向天目平野老人請教，聽聞了心要。到京城后，歷經各個講壇，研究玄奧的道理。在空幻叟處陳述自己所領悟的，被認為是嗣法之人。隱居在諸暨山中，之後進入徑山，接引後來的學人。臨終時留下偈語說：『七十七年，浮蹤何倚？本無去來，應緣而已。』塔建在菖蒲田的傳衣庵。
甲子年五月，皇上晚上坐在庭院中，御用的帳篷里忽然得到一個桃子。第二天又得到一個。這個月，白兔生了兩隻小兔。不久，壽鹿也生了兩隻小鹿。群臣上表祝賀，皇上手寫詔書回覆。
乙丑年，方士熊顯，是江西人，進獻法書六十六冊。皇上下詔賞賜他冠帶和銀幣，然後讓他回去了。又有趙添壽進獻符法。
【English Translation】 English version Ying Miaoyuanzhi (name of a monk) said upon his death: 'Only correct samadhi.' He passed away in the year Guihai of the Jiajing era. His recorded sayings circulate in the world.
Yun Ting Chan Master (name of a monk), whose dharma name was Zhengzong, resided at Tianchi. He and Yuzhi (name of a monk) were friends in the Way. His understanding of the Mind School was thorough, and his understanding of the teachings was profound. He was unrestrained and straightforward, with the demeanor of an ancient person. Before his death, he bathed, sat in the lotus position before the Buddha, and asked for a brush to write a verse: 'Sixty-four years is Zhengzong, today especially displaying the family style. The dregs of the five aggregates are all washed away, the moonlit color of Tianchi reflects the clear sky.'
Meng Ju Chan Master (name of a monk), resided at Bifeng Mountain in Jinling, was Yuzhi's (name of a monk) teacher who transmitted the Dharma. When he received Yuzhi, he scolded him with two verses: 'Non-non.' Yuzhi asked: 'What is non-non?' Meng Ju said: 'You are not non-non, that person is non-non. Emperor Liang and Bodhidharma both did not see the opportunity, why bother breaking reeds and sending people to chase after them? Ancient and modern, falling into people's circles.' Yuzhi asked: 'How can one not fall into people's circles?' Meng Ju slapped him once and said: 'It is falling and it is not falling.' Yuzhi immediately bowed.
Wu Xia Chan Master (name of a monk) Fo Jian Chan Master (name of a monk) Fei Huan Chan Master (name of a monk)
Hui Yuan Chan Master (name of a monk) Dao Zhi Dharma Master (name of a monk) Jing Jie Dharma Master (name of a monk)
Wan Song Dharma Master (name of a monk), named Huilin, styled Wansong, surname Shen, was a native of Renhe. He left home at Falun Temple and asked the old man of Tianmu Pingye, and heard the essentials of the mind. After arriving in the capital, he went through various forums and studied profound principles. He presented his understanding to Konghuan Sou, and was considered a successor to the Dharma. He lived in seclusion in the mountains of Zhuji, and then entered Jingshan, receiving later learners. At the time of his death, he left a verse saying: 'Seventy-seven years, where does the floating trace rely? Originally there is no coming or going, only responding to conditions.' The stupa was built at the Chuan Yi Hermitage in Changpu Field.
In the fifth month of the year Jiazi, the emperor sat in the courtyard at night, and suddenly obtained a peach in the imperial tent. The next day, he obtained another one. This month, a white rabbit gave birth to two cubs. Soon after, a longevity deer also gave birth to two fawns. The ministers presented congratulations, and the emperor replied with a handwritten edict.
In the year Yichou, the Fangshi (Taoist priest) Xiong Xian, a native of Jiangxi, presented sixty-six volumes of calligraphy. The emperor issued an edict to reward him with a crown, belt, and silver coins, and then sent him back. Also, Zhao Tianshou presented talismanic arts.
三十六本。特給冠帶。敕遣還鄉。
丙寅四十五年。海瑞廣東人。抗疏上言。下詔獄。中外相顧失色。瑞直聲聞天下 十二月十四日。上崩于乾清宮 𥙿王即皇帝位。海瑞獄中。聞上晏駕大慟。絕而再蘇。哭終夜不休。
穆宗莊皇帝
世宗第三子。初封𥙿王。太子薨。帝崩即皇帝位。在位六年。于壬申五月二十六日崩。壽三十六。上徽號曰。契天明道淵懿寬仁顯文光武純德全孝莊皇帝。廟號穆宗。葬昭陵。
丁卯隆慶元年。陳以勤。上謹始十事。曰定志。曰保位。曰畏天。曰法祖。曰愛民。曰崇儉。曰攬權。曰用人。曰接下。曰聽言。詔削真人邵元節．陶仲文官爵。誥命毀其碑坊。藉其田宅 贈楊繼盛。為光祿寺少卿。謚忠愍。子應尾為國子生 十一月金星入南斗 十二月天鼓鳴 流星如盞大。尾光三丈餘。
荊山法師 諱珂。曾會楞伽三譯。以便學人簡閱。隆慶改元。弘法于湖城之飛瑛塔院。傳法弟子有鷲巖天機等。
禺川禪師 諱真慧。號禺川。姓符。雉城人。侍鏡空于鹿山寺。手書法華經十二部。分供諸剎。禮清凈三業。積久應感。智慧超越。往天池參玉芝。授以萬法公案。一心參究。書無常二字于幾上。手持戒拍以擎昏散。久久醒發。芝為印可。後首眾于飛英荊山法席
【現代漢語翻譯】 現代漢語譯本：三十六本（可能是指某種書籍或檔案）。特別賜予冠帶（古代官員的服飾），並下令遣返回鄉。
丙寅四十五年（可能是指某位皇帝在位第四十五年，丙寅年）。海瑞，廣東人，上書直諫，被下令關進監獄。朝廷內外官員都為之驚恐失色。海瑞正直的名聲傳遍天下。十二月十四日，皇帝在乾清宮駕崩。𥙿王（某位王爺的封號）即位成為皇帝。海瑞在獄中，聽到皇帝駕崩的訊息，非常悲痛，昏厥過去又甦醒過來，哭了一整夜沒有停止。
穆宗莊皇帝
世宗（某位皇帝的廟號）的第三個兒子。最初被封為𥙿王。太子去世后，世宗皇帝駕崩，他即位成為皇帝。在位六年，于壬申年五月二十六日駕崩，享年三十六歲。被尊上徽號為：契天明道淵懿寬仁顯文光武純德全孝莊皇帝。廟號為穆宗，葬于昭陵。
丁卯隆慶元年（隆慶是年號）。陳以勤，上奏了十條關於謹慎開始政事的建議，包括：堅定志向、保住地位、敬畏上天、傚法祖先、愛護百姓、崇尚節儉、掌握權力、任用賢能、親近下屬、聽取意見。皇帝下令削去真人邵元節、陶仲文的官爵，毀壞他們的誥命和牌坊，沒收他們的田地住宅。追贈楊繼盛為光祿寺少卿，謚號忠愍，他的兒子楊應尾被任命為國子生。十一月，金星進入南斗星區。十二月，出現天鼓鳴的異象，流星像杯子一樣大，尾部的光芒長達三丈多。
荊山法師（一位法師的稱號），法名珂（法師的名字）。曾經彙集了《楞伽經》的三種譯本，以便於學人閱讀。隆慶年間，在湖城的飛瑛塔院弘揚佛法。傳法弟子有鷲巖天機等人。
禺川禪師（一位禪師的稱號），法名真慧（禪師的名字），號禺川（禪師的別號），姓符，雉城人。在鹿山寺侍奉鏡空禪師。手抄《法華經》十二部，分別供奉在各個寺廟。虔誠地持守清凈的身口意三業，長期積累功德，因此智慧超群。前往天池拜見玉芝禪師，玉芝禪師傳授給他萬法公案。他一心參究，在桌子上寫下『無常』二字，手持戒尺來防止昏沉散亂。長期堅持，最終開悟。玉芝禪師認可了他的成就。後來在飛英荊山法師的座下擔任首座。
【English Translation】 English version: Thirty-six books (possibly referring to a certain type of books or documents). A special grant of official attire (crown and belt) was bestowed, and an imperial order was issued for him to return to his hometown.
In the 45th year of Bingyin (possibly referring to the 45th year of a certain emperor's reign, Bingyin year), Hai Rui, a native of Guangdong, submitted a memorial with outspoken remonstrations, and was ordered to be imprisoned. Officials inside and outside the court were dismayed. Hai Rui's reputation for integrity spread throughout the land. On the 14th day of the twelfth month, the emperor passed away in Qianqing Palace. Prince 𥙿 (a prince's title) ascended the throne as emperor. Hai Rui, in prison, upon hearing the news of the emperor's demise, was overcome with grief, fainted and then revived, and wept throughout the night without ceasing.
Emperor Muzong Zhuang
The third son of Emperor Shizong (an emperor's temple name). He was initially enfeoffed as Prince 𥙿. After the death of the crown prince, and the demise of Emperor Shizong, he ascended the throne as emperor. He reigned for six years, and passed away on the 26th day of the fifth month of the Ren Shen year, at the age of thirty-six. He was posthumously honored with the title: Emperor Qitian Mingdao Yuanyi Kuanren Xianwen Guangwu Chunde Quanxiao Zhuang. His temple name is Muzong, and he was buried in Zhaoling.
In the first year of Longqing, Dingmao year (Longqing is the reign title), Chen Yiqin presented ten suggestions on cautiously initiating governance, including: establishing firm resolve, preserving one's position, revering Heaven, emulating ancestors, cherishing the people, advocating frugality, grasping power, employing the capable, being approachable to subordinates, and listening to advice. The emperor ordered the stripping of official titles from the Daoist Shao Yuanjie and Tao Zhongwen, the destruction of their imperial decrees and memorial arches, and the confiscation of their fields and residences. Yang Jisheng was posthumously granted the title of Vice Minister of the Court of Imperial Sacrifices, with the posthumous name Zhongmin, and his son Yang Yingwei was appointed as a student of the Imperial Academy. In November, Venus entered the Southern Dipper constellation. In December, a celestial drum sound was heard, and a meteor as large as a cup, with a tail of light over thirty zhang long, appeared.
Dharma Master Jingshan (a Dharma Master's title), named Ke (the Dharma Master's name). He once compiled three translations of the Laṅkāvatāra Sūtra to facilitate study for learners. During the Longqing era, he propagated the Dharma at the Flying Ying Pagoda Temple in Hucheng. His Dharma-transmitting disciples included Jiuyan Tianji and others.
Chan Master Yu Chuan (a Chan Master's title), named Zhenhui (the Chan Master's name), styled Yu Chuan (the Chan Master's alias), surname Fu, a native of Zhicheng. He served Chan Master Jingkong at Lushan Temple. He hand-copied twelve copies of the Lotus Sutra, which were distributed and enshrined in various temples. He diligently upheld the three karmas of purity of body, speech, and mind, accumulating merit over a long period, and thus his wisdom surpassed others. He went to Tianchi to visit Chan Master Yuzhi, who imparted to him the wànfǎ gōng'àn (all dharmas koan). He single-mindedly investigated it, writing the two characters 'impermanence' on his desk, and holding a discipline ruler to prevent drowsiness and distraction. After a long period of perseverance, he finally awakened. Chan Master Zhi approved of his attainment. Later, he served as the head of the assembly under Dharma Master Feiying Jingshan.
。罹縣令之窘。守戒而終。偈曰。何時種下無明苦。聚會今來受折磨。痛痛未能空色蘊。閑閑猶自覺安和。天花不向空中散。更鼓偏從月里撾。分受誰能逃定業。此身生死任由他。年四十六。有禺川稿。
雲谷禪師 諱法會。嘉善懷氏子。始於嘉禾大云寺習瑜伽教。后謁法舟濟公于天寧。教以學道以悟為主。授以誰字公案。一日食碗墮地有省。住叢桂庵天開巖。有問如何是西來意。曰有水皆含月。無山不帶云。又示眾曰。古人道終日吃飯。不嚼粒米。終日行路不踏寸地。如是用心方有少分相應。師住棲霞。曾示袁了凡立命玄談。
戊辰二年三月。冊立皇太子 五月陜西民李良兩。變為婦人(同賈伉儷)張居正條上六事。振紀綱固邦本。飾武備等。
己巳三年。高拱兼太師尚書學士。入閣豫機。掌吏部事。海瑞為僉都御史總理漕運。巡撫應天等處。
庚午四年八月。浙江湖州府山崩成河 九月河決。小河口三百里皆淤。坡顧成河。溺人失米甚眾。
辛未五年。浙江杭州栗樹生桃 蔡汝賢曰。微陽初生。宜遏欲養靜 張居正。以少傅加太子太師。吏部尚書。建極殿大學士。
壬申六年四月。浙江黑眚日見時。杭州黑霧中。一物蜿蜓如車輪。月光掣電冰雹隨之。
五月南直隸龍
【現代漢語翻譯】 罹受縣令的窘困，堅守戒律而終。偈語說：『何時種下無明的苦果，聚會到如今來遭受折磨。深深地未能空掉色蘊，閑閑地猶自覺安寧平和。天花不會向空中散落，更鼓偏偏從月亮里敲打。分受果報誰又能逃脫既定的業力，此身是生是死任憑它。』享年四十六歲，著有《禺川稿》。
雲谷禪師（Yungu Chanshi），法名法會（Fahui），是嘉善懷氏的兒子。起初在嘉禾大云寺學習瑜伽教，後來拜謁法舟濟公（Fazhou Jigong）于天寧寺，濟公教導他學道以開悟為主，並授予『誰』字公案。一日，吃飯時碗掉在地上有所領悟。後來住在叢桂庵、天開巖。有人問：『如何是西來意？』答：『有水皆含月，無山不帶云。』又開示大眾說：『古人說終日吃飯，不嚼一粒米；終日走路，不踏一寸地。如此用心，方有少分相應。』禪師曾住在棲霞寺，曾向袁了凡（Yuan Liaofan）開示立命的玄妙道理。
戊辰二年三月，冊立皇太子。五月，陜西民李良兩（Li Liangliang）變為婦人（如同賈氏夫婦）。張居正（Zhang Juzheng）上奏六件事，整頓綱紀，鞏固國家根本，整飭武備等。
己巳三年，高拱（Gao Gong）兼任太師、尚書、學士，入閣參與機要，掌管吏部事務。海瑞（Hai Rui）任僉都御史，總理漕運，巡撫應天等處。
庚午四年八月，浙江湖州府發生山崩形成河流。九月，黃河決口，小河口三百里全部淤塞，山坡變成河流，淹死的人和損失的糧食很多。
辛未五年，浙江杭州的栗樹開出桃花。蔡汝賢（Cai Ruxian）說：『微弱的陽氣初生，應該遏制慾望，涵養清靜。』張居正（Zhang Juzheng）以少傅加太子太師、吏部尚書、建極殿大學士。
壬申六年四月，浙江出現黑子遮蔽太陽的現象。杭州黑霧中，一個東西蜿蜒如車輪，月光閃電，冰雹隨之而來。
五月，南直隸出現龍。
【English Translation】 He suffered the plight of a county magistrate, maintained his precepts until the end. The verse says: 'When was the seed of ignorance planted, gathering to suffer torment now. Deeply unable to empty the skandhas of form, leisurely still feeling peace and harmony. Heavenly flowers do not scatter in the sky, the drum sounds from within the moon. Who can escape the fixed karma by sharing the consequences, this life and death are left to fate.' He died at the age of forty-six, and had the manuscript 'Yu Chuan Gao'.
Chan Master Yungu (Yungu Chanshi), personal name Fahui, was the son of the Huai family of Jiashan. He initially studied Yoga teachings at Dayun Temple in Jiahe. Later, he visited Master Fazhou Jigong (Fazhou Jigong) at Tianning Temple. Jigong taught him that the main focus of studying the Way is enlightenment, and gave him the 'Who' koan. One day, he had an awakening when a bowl fell to the ground while he was eating. Later, he lived in Conggui Hermitage and Tiankai Rock. Someone asked: 'What is the meaning of the Patriarch's coming from the West?' He replied: 'All water contains the moon, no mountain lacks clouds.' He also instructed the assembly: 'The ancients said that they eat all day without chewing a grain of rice; they walk all day without stepping on an inch of ground. Only with such mindfulness can there be a slight correspondence.' The Master once lived in Qixia Temple and explained the profound principles of establishing destiny to Yuan Liaofan (Yuan Liaofan).
In the third month of the second year of Wuchen, the crown prince was established. In May, Li Liangliang (Li Liangliang), a commoner from Shaanxi, transformed into a woman (like the Jia couple). Zhang Juzheng (Zhang Juzheng) submitted six matters, rectifying discipline, strengthening the foundation of the country, and improving military preparedness, etc.
In the third year of Jisi, Gao Gong (Gao Gong) concurrently held the positions of Grand Tutor, Minister, and Academician. He entered the cabinet to participate in important matters and was in charge of the Ministry of Personnel. Hai Rui (Hai Rui) was appointed as Vice Censor-in-chief, in charge of water transport, and governor of Yingtian and other places.
In the eighth month of the fourth year of Gengwu, a mountain collapsed in Huzhou Prefecture, Zhejiang, forming a river. In September, the Yellow River breached its banks, and three hundred li of Xiaokou were completely silted up. The hillside became a river, and many people drowned and much grain was lost.
In the fifth year of Xinwei, peach blossoms bloomed on chestnut trees in Hangzhou, Zhejiang. Cai Ruxian (Cai Ruxian) said: 'The faint yang energy is just beginning to emerge, so it is appropriate to restrain desires and cultivate tranquility.' Zhang Juzheng (Zhang Juzheng) was promoted to Junior Guardian, Grand Tutor of the Crown Prince, Minister of Personnel, and Grand Academician of Jianji Hall.
In the fourth month of the sixth year of Renshen, a black spot obscuring the sun was seen in Zhejiang. In the black fog in Hangzhou, something wriggled like a cartwheel, followed by moonlight, lightning, and hail.
In May, a dragon appeared in Nan Zhili.
目井化為酒 五月二十六日。上崩于乾清宮 六月。皇太子即位。
神宗顯皇帝
穆宗長子。李貴妃所生。年十歲穆宗崩。即皇帝位。在位四十八年。庚申七月二十一日崩。壽五十七。上徽號曰。范天合道哲肅敦簡光文章武安仁止孝顯皇帝。廟號神宗。葬慶陵。
癸酉萬曆元年。上謂張居正曰。幸悉心見輔。因賜金幣。居正泣謝。張居正進帝鑒圖說。指陳大義。上喜動顏色。
明龍禪師 淮南姚氏。俗諱東陽。嘗補邑庠嗜書典。從大光和尚祝髮進具。尋居羊山秀峰庵。鶉衣一衲諸陵中貴人多檀助之。木寧汪司馬道昆。聞師名瞻敬甚至。問能作常住乎。曰無常無住。辭歸。除夕集眾告曰。元年元日吾當行矣。夜半命弟子視中星。師曰。日午乃行。元日羊山放五色光。至日中。師辭眾坐化。舉眾望光羅拜曰。佛耶佛耶。愿以此光普照下土。汪公為之銘。
甲戌二年。以吳岳為南京吏部。尚書岳清操絕代。茅屋薄田。日惟默坐一室闡禪經數卷。不謁客。遊行惟跨一驢。一事簡便云。中宮欲建浮圖。為萬壽焚修之地。工科疏止。
丁丑五年十月朔。彗星見鬥牛間。其尾指婺女。長數十丈。光芒竟天。狀若練。氣成白虹 大內火 身服繡豸。心同犬羊(鄒兄標語)。
辨融禪師 初
【現代漢語翻譯】 目井化為酒：五月二十六日。 皇上駕崩于乾清宮：六月。皇太子繼位。
神宗顯皇帝
穆宗的長子，李貴妃所生。十歲時穆宗駕崩，即皇帝位。在位四十八年。庚申年七月二十一日駕崩，享年五十七歲。皇上謚號為：范天合道哲肅敦簡光文章武安仁止孝顯皇帝。廟號神宗，葬于慶陵。
癸酉萬曆元年，皇上對張居正（人名，明朝政治家）說：『希望你盡心輔佐我。』於是賞賜金幣。張居正哭著拜謝。張居正進獻《帝鑒圖說》，指明闡述大義，皇上非常高興。
明龍禪師（人名，禪師）：淮南姚氏，俗名姚東陽。曾經是縣學的學生，喜歡閱讀書籍。跟隨大光和尚（人名，和尚）剃度出家。之後住在羊山秀峰庵。穿著破舊的僧衣，很多皇宮中的貴人都佈施幫助他。木寧汪司馬道昆（人名，官名），聽說禪師的名聲，非常尊敬。問道：『能建立一個常住的寺廟嗎？』禪師說：『無常無住。』於是告辭離開。除夕夜，召集眾人告知說：『正月初一，我就要走了。』半夜，命令弟子觀察中星。禪師說：『中午的時候走。』正月初一，羊山放出五色光芒。到了中午，禪師向眾人告別，坐化圓寂。眾人望著光芒，跪拜說：『是佛啊，是佛啊。』『愿以此光普照下土。』汪公為他撰寫銘文。
甲戌萬曆二年，任命吳岳（人名，官名）為南京吏部尚書。吳岳清廉高潔，只有茅屋薄田，每天只是靜坐在房間里闡述禪經數卷，不拜訪客人。只騎一頭驢，一切事情都力求簡便。中宮（皇后）想要建造浮屠（佛塔），作為為皇帝祈福的場所，工科上疏勸阻。
丁丑萬曆五年十月初一，彗星出現在斗宿和牛宿之間，它的尾巴指向婺女星，長數十丈，光芒照亮天空，形狀像白色的綢緞，氣形成白色的彩虹。皇宮內發生火災。身穿繡有獬豸（古代神獸）的官服，內心卻如同犬羊（鄒兄標語）。
辨融禪師（人名，禪師）：最初
【English Translation】 The well water turned into wine: May 26th. The Emperor passed away in the Qianqing Palace: June. The Crown Prince ascended the throne.
Emperor Shenzong Xian
The eldest son of Emperor Muzong, born to Consort Li. When he was ten years old, Emperor Muzong passed away, and he ascended the throne. He reigned for forty-eight years. He passed away on July 21st of the Gengshen year, at the age of fifty-seven. The Emperor's posthumous title is: 'Fantian Hedao Zhesu Dunjian Guangwen Zhangwu Anren Zhixiao Xian Emperor'. His temple name is Shenzong, and he was buried in Qingling.
In the Guiyou year, the first year of the Wanli reign, the Emperor said to Zhang Juzheng (name, a politician in the Ming Dynasty): 'I hope you will wholeheartedly assist me.' Thereupon, he bestowed gold coins. Zhang Juzheng wept and thanked him. Zhang Juzheng presented 'The Illustrated Explanation of the Emperor's Mirror', pointing out and elucidating the great principles, and the Emperor was very pleased.
Zen Master Minglong (name, a Zen master): From the Yao family of Huainan, his secular name was Yao Dongyang. He was once a student of the county school and loved to read books. He followed the Great Light Monk (name, a monk) to have his head shaved and become a monk. Later, he lived in Xiufeng Hermitage on Yangshan Mountain. Wearing tattered robes, many nobles in the palace donated to help him. Sima Dao Kun of Muning Wang (name, official title), having heard of the master's reputation, respected him greatly. He asked: 'Can you establish a permanent monastery?' The Zen master said: 'Impermanence and no dwelling.' Then he bid farewell and left. On New Year's Eve, he gathered the people and announced: 'On the first day of the New Year, I will depart.' In the middle of the night, he ordered his disciples to observe the central star. The Zen master said: 'I will depart at noon.' On the first day of the New Year, Yangshan Mountain emitted five-colored light. At noon, the Zen master bid farewell to the people and passed away in meditation. The people looked at the light and prostrated themselves, saying: 'It is the Buddha, it is the Buddha.' 'May this light shine upon the lower world.' Duke Wang wrote an inscription for him.
In the Jiaxu year, the second year of the Wanli reign, Wu Yue (name, official title) was appointed as the Minister of the Nanjing Ministry of Personnel. Wu Yue was pure and noble, with only a thatched house and meager fields. Every day, he would quietly sit in his room and expound several volumes of Zen scriptures, not receiving guests. He only rode a donkey, and everything was kept simple. The Empress (the Emperor's wife) wanted to build a pagoda (Buddhist tower) as a place to pray for the Emperor's longevity, but the Ministry of Works submitted a memorial to dissuade her.
In the Dingchou year, the fifth year of the Wanli reign, on the first day of the tenth month, a comet appeared between the Dou and Niu constellations, its tail pointing to the Wunv star, tens of zhang long, its light illuminating the sky, its shape like white silk, and its aura forming a white rainbow. A fire broke out in the palace. Wearing official robes embroidered with Xiezhi (ancient mythical beast), but with hearts like dogs and sheep (Zou Xiong's slogan).
Zen Master Bianrong (name, a Zen master): Initially
住廬山。證華嚴三昧。得大解脫法門。后入京師大作佛事。化度群品。王公大臣瞻仰敬服。云棲大師與眾同參。師曰。不要貪名圖利無扳緣貴要之門。惟一心辦道。老實持戒唸佛。
笑巖禪師 金臺世族也。父吳門。母丁氏。弱冠出家。禮大寂能和尚為師。后遍參知識修進開悟。后隱京師柳巷。罕接見人。云棲大師詣京師叩謁請法。深相契會密傳心要云。有笑巖集四卷行世。
素庵法師 諱真節。號素庵。襄陽人。少為郡諸生。忽宿根內萠。辭割親愛。禮明休和尚祝髮游燕都。居秀法師座下。深得賢首之旨。學富內外諸方以龍象推之。久之甫還。住持棲霞眾逾三百。教備三觀五乘。居十年一時名公陸五臺李石麓等。盟為方外交。嘗講法華寶塔品。空忽現寶塔于座前。一如經言。四眾跂觀灑然希覯。中使奏。慈聖皇太后命至。同睹聖瑞。乃出上方金縷僧伽黎衣一襲。宣慈旨賜之。即于講堂之西。建一浮屠以徴神化。汪道混記其事。
庚辰八年。文華殿西柱礎上。有天下太平四字。拭之不泯。張居正曰。此瑞也。請上臨觀。上見之曰。此偽也。不懌而罷。
無趣老人 諱如空。秀水人。族姓施俗。號靜齋。留心內典志慕祖道。同友濟法舟參訪八年。謁野翁曉禪師。指參一歸何處話。后聞雞鳴有省
【現代漢語翻譯】 現代漢語譯本：
住錫廬山（Mount Lu）。證得華嚴三昧（Avatamsaka Samadhi），獲得大解脫法門（Great Liberation Dharma Door）。後來進入京師，大作佛事，教化度脫眾多眾生。王公大臣都瞻仰敬佩。云棲大師（Yunqi Great Master）與眾位同參請教。大師說：『不要貪圖名利，不要攀附權貴之門，只要一心辦道，老老實實地持戒唸佛。』 笑巖禪師（Xiaoyan Zen Master），金臺（Jintai）的世家大族出身。父親是吳門（Wumen）人，母親是丁氏。年輕時出家，拜大寂能和尚（Daji Neng Monk）為師。後來遍參各位善知識，修習精進，開悟證道。之後隱居在京師的柳巷，很少接見人。云棲大師到京師拜訪，請教佛法，兩人非常契合，笑巖禪師秘密傳授心要，著有《笑巖集》四卷流傳於世。 素庵法師（Su'an Dharma Master），法名真節（Zhenjie），號素庵（Su'an），襄陽（Xiangyang）人。年輕時是郡里的讀書人。忽然宿世善根萌發，辭別親人，拜明休和尚（Mingxiu Monk）剃度出家，遊歷燕都（Yandu）。在秀法師（Xiufa Master）座下學習，深入領會賢首宗（Xianshou School）的宗旨。學識淵博，內外各方都以龍象（比喻傑出的人才）來推崇他。很久之後才返回，住持棲霞寺（Qixia Temple），僧眾超過三百人。教授完備三觀（Threefold Contemplation）、五乘（Five Vehicles）的教義。住了十年，當時的名公陸五臺（Lu Wutai）、李石麓（Li Shilu）等人，結盟成為方外之交。曾經講解《法華經·寶塔品》（Lotus Sutra, Treasure Tower Chapter）時，空中忽然顯現寶塔在座前，完全如同經文所說。四眾弟子踮起腳跟觀看，都感到非常稀有難得。中使稟告慈聖皇太后（Empress Dowager Cisheng），太后命他入宮，一同觀看這聖瑞之相。於是拿出上方的金縷僧伽黎衣（kasaya，一種袈裟），宣讀慈旨賞賜給他。就在講堂的西邊，建造了一座浮屠（stupa，佛塔）來彰顯神異。汪道混（Wang Daohun）記錄了這件事。 庚辰年（Gengchen Year，此處指萬曆八年，即公元1580年），文華殿（Hall of Literary Glory）西邊的柱礎上，出現『天下太平』四個字，擦拭不掉。張居正（Zhang Juzheng）說：『這是祥瑞啊。』請求皇上親自觀看。皇上看了之後說：『這是假的。』很不高興地離開了。 無趣老人（Wuqu Old Man），法名如空（Rukong），秀水（Xiushui）人，俗姓施（Shi），號靜齋（Jingzhai）。留心佛經，立志追慕祖師之道。與道友濟法舟（Jifa Zhou）參訪八年。拜謁野翁曉禪師（Ye Wengxiao Zen Master），被指點參『一歸何處』的話頭。後來聽到雞鳴聲有所領悟。
【English Translation】 English version:
He resided at Mount Lu. He attained the Avatamsaka Samadhi, and obtained the Great Liberation Dharma Door. Later, he entered the capital and performed great Buddhist activities, transforming and liberating numerous beings. Princes, dukes, and ministers all admired and revered him. Yunqi Great Master and his fellow practitioners consulted him. The master said, 'Do not be greedy for fame and profit, and do not cling to the doors of the powerful and influential. Just focus on cultivating the Way with one mind, honestly upholding the precepts and reciting the Buddha's name.' Xiaoyan Zen Master came from a prominent family in Jintai. His father was from Wumen, and his mother was from the Ding family. He renounced the world in his youth and took Daji Neng Monk as his teacher. Later, he visited various wise teachers, cultivated diligently, and attained enlightenment. Afterwards, he lived in seclusion in the Willow Lane of the capital, rarely receiving visitors. Yunqi Great Master visited the capital to pay respects and request the Dharma. They were deeply in accord, and Xiaoyan Zen Master secretly transmitted the essential teachings. His collection, 'Xiaoyan Collection,' in four volumes, is circulated in the world. Su'an Dharma Master, named Zhenjie, styled Su'an, was a native of Xiangyang. In his youth, he was a scholar in the prefecture. Suddenly, his latent roots sprouted, and he bid farewell to his loved ones. He took Mingxiu Monk as his ordination teacher and traveled to Yandu. He studied under Xiufa Master and deeply understood the principles of the Xianshou School. He was learned in both internal and external matters, and all quarters regarded him as a dragon and elephant (a metaphor for outstanding talent). After a long time, he returned and resided at Qixia Temple, where the Sangha exceeded three hundred. He taught the complete doctrines of the Threefold Contemplation and the Five Vehicles. After residing there for ten years, prominent figures of the time, such as Lu Wutai and Li Shilu, formed an alliance as friends beyond the mundane world. Once, when lecturing on the Treasure Tower Chapter of the Lotus Sutra, a treasure tower suddenly appeared in the air before the seat, exactly as described in the sutra. The fourfold assembly stood on tiptoe to watch, all feeling it was extremely rare and difficult to encounter. An envoy reported to Empress Dowager Cisheng, who ordered him to the palace to witness this auspicious sign together. She then presented a kasaya (a robe) of gold thread from the imperial treasury, proclaiming the empress's decree to bestow it upon him. Immediately to the west of the lecture hall, a stupa (a Buddhist monument) was built to commemorate the miraculous event. Wang Daohun recorded this event. In the Gengchen Year (Wanli 8th year, 1580 AD), on the base of the western pillar of the Hall of Literary Glory, the four characters 'Peace Under Heaven' appeared, and could not be erased. Zhang Juzheng said, 'This is an auspicious sign.' He requested the emperor to view it in person. The emperor saw it and said, 'This is fake.' He left displeased. The Wuqu Old Man, named Rukong, was a native of Xiushui, with the surname Shi, styled Jingzhai. He devoted himself to the Buddhist scriptures and aspired to follow the path of the patriarchs. Together with his Dharma friend Jifa Zhou, he visited teachers for eight years. He paid respects to Ye Wengxiao Zen Master, who instructed him to contemplate the question 'Where does the One return?' Later, he had an awakening upon hearing the crowing of a rooster.
。往扣抉擇。蒙翁印可。付衣付法偈曰。非法非非法。非性非非性。非心非非心。付汝心法竟。師剃染后居敬畏。于萬曆庚辰八月六日逝世。年九十歲。入滅偈曰。生來死去空華。死去生來一夢。皮囊付與丙丁公。白骨斷橋隨眾。呵呵。明月清風今弄。
丁亥 海瑞剛直清廉。執法持公。卒于官。贈太子少保謚忠介。遣行人護喪歸葬。士大夫醵金為斂。小民白衣冠泣送。百里不絕。
千松法師 諱明得。號月庭。得法于萬松之門。故又號千松。湖州烏程周氏子。十三出家郡之雙林慶善庵。首參百川海公不契。次遇萬松禪師。授以楞嚴大旨。研究朗然。偈曰。楞嚴經內本無經。覿面何須問姓名。六月炎天炎似火。寒冬臘月冷如冰。深得華嚴宗旨。夢遊兜羅綿世界。登座闡經偈。從本已來無。今日何曾有。一毛頭上現。虛空笑開口。咄下座即寤白松。松撫之曰。此聖力之冥被耳。後於徑山凌霄峰。力參說偈曰。千年翠竹萬年松。葉葉枝枝是祖風。云岳高岑棲隱處。無言杲日普皆同。萬曆丁亥秋告眾曰。吾為汝等。轉首楞嚴法輪。作再后開示。無復為汝更轉也。冬示疾。明年正月十七日。吉祥而逝。壽五十八。臘四十六。荼毗塔于徑山。
麓亭法師 釋祖住。字幻依。號麓亭。丹徒人。族姓楊。母朱氏。
【現代漢語翻譯】 現代漢語譯本： 往扣抉擇（深入探究決斷）。蒙翁印可（得到蒙翁的認可）。付衣付法偈曰（授予衣缽和佛法的偈語說）：『非法非非法（既不是法也不是非法），非性非非性（既不是自性也不是非自性），非心非非心（既不是心也不是非心）。付汝心法竟（將心法傳授給你完畢）。』師剃染后居敬畏（法師剃度後心懷敬畏）。于萬曆庚辰八月六日逝世（在萬曆庚辰年八月六日圓寂），年九十歲。入滅偈曰（圓寂時的偈語說）：『生來死去空華（生來死去如同虛空中的花朵），死去生來一夢（死去生來如同一場夢）。皮囊付與丙丁公（這副軀殼交付給丙丁公），白骨斷橋隨眾（白骨在斷橋邊隨順大眾）。呵呵（呵呵）。明月清風今弄（明月清風現在盡情玩賞）。』 丁亥（丁亥年），海瑞剛直清廉（海瑞剛正耿直，清正廉潔），執法持公（執法公正）。卒于官（在任上去世）。贈太子少保謚忠介（追贈太子少保，謚號忠介）。遣行人護喪歸葬（派遣官員護送靈柩歸鄉安葬）。士大夫醵金為斂（士大夫們湊錢辦理喪事）。小民白衣冠泣送（百姓們身穿素服，戴著素帽哭泣送別），百里不絕（綿延百里不絕）。 千松法師（千松法師），諱明得（名諱明得），號月庭（法號月庭），得法于萬松之門（在萬松門下得法），故又號千松（所以又號千松）。湖州烏程周氏子（湖州烏程人，姓周）。十三出家郡之雙林慶善庵（十三歲在郡里的雙林慶善庵出家）。首參百川海公不契（最初參拜百川海公，未能領悟）。次遇萬松禪師（後來遇到萬松禪師），授以楞嚴大旨（傳授《楞嚴經》的要旨），研究朗然（研究后豁然開朗）。偈曰（偈語說）：『楞嚴經內本無經（《楞嚴經》內本來沒有經），覿面何須問姓名（面對面何須問姓名）。六月炎天炎似火（六月炎熱的天氣熱得像火），寒冬臘月冷如冰（寒冬臘月冷得像冰）。』深得華嚴宗旨（深刻領悟華嚴宗的宗旨）。夢遊兜羅綿世界（夢中游歷兜羅綿世界）。登座闡經偈（登座講解經書的偈語）：『從本已來無（從本來就沒有），今日何曾有（今天又何曾有）。一毛頭上現（在一根毫毛頭上顯現），虛空笑開口（虛空笑著張開口）。』咄下座即寤白松（呵斥一聲下座后，夢醒見到白松），松撫之曰（萬松禪師撫摸著他說）：『此聖力之冥被耳（這是聖力的暗中加持啊）。』後於徑山凌霄峰（後來在徑山凌霄峰），力參說偈曰（努力參禪，說偈語道）：『千年翠竹萬年松（千年的翠竹萬年的松），葉葉枝枝是祖風（片片葉子，根根枝條都是祖師的遺風）。云岳高岑棲隱處（云岳高聳的山峰是棲息隱居的地方），無言杲日普皆同（無言的太陽普照一切都相同）。』萬曆丁亥秋告眾曰（萬曆丁亥年秋天告訴大家說）：『吾為汝等（我為你們），轉首楞嚴法輪（轉《首楞嚴經》的法輪），作再后開示（作為最後一次開示），無復為汝更轉也（不會再為你們轉了）。』冬示疾（冬天示現疾病）。明年正月十七日（第二年正月十七日），吉祥而逝（吉祥圓寂）。壽五十八（享年五十八歲），臘四十六（僧臘四十六年）。荼毗塔于徑山（荼毗后建塔于徑山）。 麓亭法師（麓亭法師），釋祖住（法號祖住），字幻依（字幻依），號麓亭（號麓亭），丹徒人（丹徒人）。族姓楊（俗家姓楊），母朱氏（母親姓朱）。
【English Translation】 English version: He delved deeply into resolving doubts, receiving approval from Meng Weng. The verse for bestowing the robe and Dharma went: 'Neither Dharma nor non-Dharma, neither nature nor non-nature, neither mind nor non-mind. I have now bestowed upon you the Dharma of the mind.' After tonsure, the master lived with reverence. He passed away on the sixth day of the eighth month of the Gengchen year of the Wanli era, at the age of ninety. His verse upon entering Nirvana went: 'Birth and death are like flowers in the sky, death and birth are like a dream. This skin bag is given to Bing Ding Gong, the white bones follow the crowd at the broken bridge. Ha ha! The clear moon and gentle breeze are now enjoyed.' In the Dinghai year, Hai Rui was upright and incorruptible, enforcing the law impartially. He died in office and was posthumously granted the title of Junior Guardian of the Heir Apparent, with the posthumous name Zhongjie. An official was sent to escort his coffin back for burial. Scholar-officials contributed money for his funeral, and common people in white mourning clothes wept as they saw him off, stretching for a hundred li without end. The Dharma Master Qiansong (Thousand Pines), whose personal name was Mingde (Understanding Brightly), and Dharma name was Yueting (Moon Courtyard), received the Dharma from the lineage of Wansong (Ten Thousand Pines), hence also known as Qiansong. He was a son of the Zhou family from Wucheng in Huzhou. At the age of thirteen, he left home at the Qingshan Hermitage of Shuanglin in the prefecture. He first consulted with Baichuan Haigong (Hundred Rivers, Elder Hai), but did not attain enlightenment. Later, he encountered Chan Master Wansong, who imparted the essence of the Surangama Sutra to him, which he studied with clarity. His verse stated: 'Within the Surangama Sutra, there is originally no sutra. Face to face, why ask for a name? The scorching summer sun is like fire, the cold winter month is as cold as ice.' He deeply understood the essence of the Avatamsaka (Flower Garland) school, and dreamed of traveling to the world of Dolatala. His verse when ascending the seat to expound the sutra: 'From the beginning, there was nothing. How could there be anything today? It appears on the tip of a single hair, the void laughs and opens its mouth.' With a shout, he descended from the seat and awoke to see a white pine. Wansong stroked him and said, 'This is the hidden blessing of the holy power.' Later, at Lingxiao Peak on Mount Jing, he diligently practiced and spoke this verse: 'Thousand-year-old green bamboo, ten-thousand-year-old pine, each leaf and branch is the ancestral wind. The high peaks of Yunyue are places of seclusion, the silent bright sun shines equally on all.' In the autumn of the Dinghai year of the Wanli era, he told the assembly: 'I have turned the wheel of the Surangama Dharma for you, as a final teaching. I will not turn it for you again.' He showed signs of illness in winter. On the seventeenth day of the first month of the following year, he passed away peacefully. He lived to the age of fifty-eight, with forty-six years as a monk. His remains were cremated and a stupa was built on Mount Jing. The Dharma Master Luting (Deer Pavilion), named Shi Zuzhu (釋祖住), styled Huanyi (幻依), and known as Luting, was a native of Dantu. His family name was Yang, and his mother's surname was Zhu.
夢僧入至覺而誕。十三入龍蟠山。依朝陽和尚。受法華華嚴諸大部經。剃染進具。通曉諸經大義。游少室參大章和尚。至伏牛謁高安。詣都下禮松秀二師。盡得清涼宗旨。往京萬壽寺。演華嚴大鈔。至入法界品。地震天雨寶花。無極妙峰承印俱與會。萬曆丁亥九月二十二日。沐浴趺坐說偈曰。虛空無面目。無位強安排。話頭不話頭。處處是如來。又曰。今年六十六。不知做甚麼。咦諸人著眼。看這個訊息。佛祖到來也。用他不著。言訖而逝。年六十六。臘五十四。塔于蓮華峰北。
大智禪師 建志堅強。勵行嚴肅。初住普陀海潮庵。久之恢拓巨剎。納眾千餘。四海至山進香大士者。得一瞻仰為慶幸。檀施殷繁。福緣宏勝。朝廷降弊潞王奉衣。儼然一大士生現其山。有徒天然住千步沙。承繩步武。克振宗猷者云。
李卓吾。諱贄。官至刺史。掛冠祝髮住持龍湖。率眾焚修。為人豪爽英敏。著述頗多。有華嚴合論簡要。及焚書幾卷。多論佛法性理等學。
戊子十六年。混河水來自西北。即古桑乾河。出廬橋天津。直流入海。黃河發源崑崙。入中國數千里。諸水皆入其中。為害大。
像先禪師 天臺慈雲寺。釋真清。號象先。長沙湘潭羅氏子。生而穎異。日課經史數千言。終身不忘一字。年十五補
【現代漢語翻譯】 現代漢語譯本：夢中僧人進入至覺而誕生。十三歲時進入龍蟠山，依止朝陽和尚，學習《法華經》、《華嚴經》等大部經典，剃度受戒，通曉各經大義。遊歷少室山參訪大章和尚，到伏牛山拜謁高安，前往都城拜見松秀二位法師，盡得清涼宗的宗旨。前往京城萬壽寺，演說《華嚴大鈔》，至《入法界品》時，地震天降寶花，無極妙峰和承印都參與了法會。萬曆丁亥年九月二十二日，沐浴后跏趺而坐，說偈語道：『虛空沒有面目，無位強行安排。話頭不是話頭，處處都是如來。』又說：『今年六十六，不知做了什麼。咦！諸位著眼，看這個訊息。佛祖到來也，用他不著。』說完就去世了，享年六十六歲，僧臘五十四年，塔葬于蓮華峰北。
大智禪師，建樹志向堅強，行為嚴格嚴肅。最初住在普陀海潮庵，時間長了擴建為巨大的寺廟，容納了一千多人。四海之人到山中進香，瞻仰大士（觀音菩薩）的人，能看一眼就覺得很慶幸。信徒的佈施很多，福緣宏大殊勝。朝廷降旨，弊潞王（潞王，明神宗之弟）奉獻衣服。儼然像一位大士（觀音菩薩）在山上顯現。有弟子天然住在千步沙，繼承師父的步伐，能夠振興宗派。
李卓吾（李贄，名卓吾），官至刺史，辭官出家，住在龍湖寺主持寺務，帶領眾人焚香修行。為人豪爽英明，著作頗多，有《華嚴合論簡要》以及《焚書》幾卷，大多是關於佛法性理等方面的學說。
戊子十六年，渾河水從西北而來，就是古代的桑乾河，從蘆溝橋、天津直流入海。黃河發源于崑崙山，進入中國數千里，各條河流都匯入其中，造成了很大的災害。
象先禪師，天臺慈雲寺的釋真清，號象先。是長沙湘潭羅氏的兒子，天生聰穎，每天背誦經史數千字，終身不忘一字。十五歲時補...
【English Translation】 English version: A monk entered 至覺 (Zhijue, ultimate enlightenment) in a dream and was born. At the age of thirteen, he entered Dragon Winding Mountain (龍蟠山, Longpan Mountain), relied on Abbot Chaoyang (朝陽和尚, Chaoyang Heshang), and studied major scriptures such as the Lotus Sutra (法華經, Fahua Jing) and the Avatamsaka Sutra (華嚴經, Huayan Jing). He was tonsured and received the full precepts, and thoroughly understood the great meanings of the scriptures. He traveled to Shaoshi Mountain (少室山, Shaoshi Shan) to visit Abbot Dazhang (大章和尚, Dazhang Heshang), went to Funiu Mountain (伏牛山, Funiu Shan) to pay respects to Gao'an (高安), and went to the capital to visit the two masters Songxiu (松秀, Songxiu), fully obtaining the principles of the Qingliang School (清涼宗, Qingliang Zong). He went to Wanshou Temple (萬壽寺, Wanshou Si) in the capital to expound the Great Commentary on the Avatamsaka Sutra (華嚴大鈔, Huayan Dachao). When he reached the Entering the Dharma Realm Chapter (入法界品, Ru Fajie Pin), the earth shook and precious flowers rained down from the sky. Wuji Miaofeng (無極妙峰, Wuji Miaofeng) and Chengyin (承印) both attended the Dharma assembly. On the twenty-second day of the ninth month of the Dinghai year of the Wanli era (萬曆, Wanli), he bathed, sat in the lotus position, and said a verse: 'Emptiness has no face, no position is forcibly arranged. The topic of conversation is not the topic of conversation, everywhere is the Tathagata.' He also said: 'This year I am sixty-six, I don't know what I have done. Hey! Everyone, keep your eyes open and look at this news. The Buddha has arrived, but he is not needed.' After saying this, he passed away at the age of sixty-six, with fifty-four years as a monk. His stupa is located north of Lotus Peak (蓮華峰, Lianhua Feng).
Great Wisdom Chan Master (大智禪師, Dazhi Chanshi) established a strong will and strictly enforced discipline. He initially resided at P陀海潮庵 (Putuo Haichao An), and over time expanded it into a huge temple, accommodating more than a thousand people. Those from all over the world who came to the mountain to offer incense to the Great Being (大士, Dashi, referring to Avalokiteśvara) considered it a great fortune to have a glimpse. The alms given by devotees were abundant, and the blessings were vast and supreme. The imperial court issued a decree, and the Prince of Lu (潞王, Lu Wang, brother of Emperor Shenzong of Ming) offered clothing. It was as if a Great Being (Avalokiteśvara) was appearing on the mountain. There was a disciple, Tianran (天然), who lived in Qianbu Sha (千步沙), inheriting his master's footsteps and able to revitalize the sect.
Li Zhuowu (李卓吾, Li Zhuowu, personal name 贄, Zhi), held the official position of Prefect (刺史, Cishi). He resigned from his post, shaved his head, and resided at Longhu Temple (龍湖寺, Longhu Si), presiding over the temple affairs and leading the congregation in burning incense and cultivating. He was bold and intelligent, and wrote many works, including Brief Essentials of the Avatamsaka Synthesis (華嚴合論簡要, Huayan Helun Jianyao) and several volumes of Burning Books (焚書, Fenshu), mostly discussing Buddhist Dharma, nature, principles, and other studies.
In the sixteenth year of Wuzi, the Hun River (渾河, Hun He) came from the northwest, which is the ancient Sanggan River (桑乾河, Sanggan He), flowing directly into the sea from Lugou Bridge (蘆溝橋, Lugou Qiao) and Tianjin (天津, Tianjin). The Yellow River (黃河, Huang He) originates from the Kunlun Mountains (崑崙, Kunlun), enters China for thousands of miles, and all the rivers flow into it, causing great disasters.
Chan Master Xiangxian (象先禪師, Xiangxian Chanshi), Shi Zhenqing (釋真清, Shi Zhenqing) of Ciyun Temple (慈雲寺, Ciyun Si) in Tiantai (天臺, Tiantai), styled Xiangxian (象先, Xiangxian), was the son of the Luo family (羅氏, Luo Shi) of Xiangtan (湘潭, Xiangtan), Changsha (長沙, Changsha). He was born intelligent and could recite thousands of words of classics and history every day, never forgetting a single word throughout his life. At the age of fifteen, he supplemented...
邑庠。十九投南嶽寶珠和尚。剃染受具戒。看無字話久之。因舟觸岸有聲忽有省。珠喜而囑。宜善護持。珠化后師駐覺皇患疾。夢關君授藥而癒。眾扣師室。師從容語曰。圓宗無象。滿教難思。會旨者山嶽易移。乖宗者錙銖難入。眾稽首而退。一夕夢琳宮寶樹彌陀三聖。師方展拜傍有沙彌。授與一牌曰。戒香薰脩。寤中品往生之象也。萬曆丁亥八月。蒙慈聖太后賜金紫方袍以寵之。戊子正月二十九日告門人曰。吾凈土緣熟。聖境冥現。此人間世固不久留。至夕別眾而逝。荼毗舍利紅白綠三色。香氣鬱郁。壽五十七。臘三十七。塔于寺西緇文溪之上。
西方合論 中郎袁宏道撰。分敘十門。第一剎土門。二緣起門。三部類門。四教相門。五論理門。六稱性門。七往生門。八見網門。九修持門。十釋異門。中郎著述頗多。此論為往生之本。伊弟小修中道專修凈業。中郎先小修而卒。后小修卒時。見中郎來。謂已生凈土。今迎弟詣彼。小修詰曰。汝何以得生。曰吾以著合論之功。承此得生耳。小修兼問其他。中郎答言甚少。但武林虞淳熙。以著凈土詩而生也。
庚子二十八年。通政沉子木奏言。建文帝御宇。顧不得一盂麥飯。下同齊民。于誼太忍。或祔食高廟懿文之側。以彰大義。
佛法金湯編 諱真居
【現代漢語翻譯】 邑庠（古代的學校）。十九歲時投奔南嶽寶珠和尚，剃度染衣，受具足戒。參看『無』字話頭很久。因為船觸碰岸邊發出聲響而忽然有所領悟。寶珠和尚很高興，囑咐他：『要好好守護保持。』寶珠和尚圓寂后，法師駐錫覺皇寺，患病。夢中關羽（三國時期蜀漢名將）授藥而痊癒。眾僧請教法師。法師從容地說：『圓融的宗旨沒有形象，圓滿的教義難以思議。領會宗旨的人，山嶽都可以移動；違背宗旨的人，即使是極小的東西也難以進入。』眾僧稽首退下。一天晚上夢見琳宮寶樹，阿彌陀佛（西方極樂世界的教主）、觀世音菩薩（佛教中慈悲的象徵）、大勢至菩薩（代表智慧）三聖。法師正在禮拜，旁邊有個沙彌，授予他一個牌位，上面寫著『戒香薰脩』。醒悟后，是中品往生的徵兆。萬曆丁亥年八月，蒙慈聖太后賜予金紫方袍來寵幸他。戊子年正月二十九日，告訴門人說：『我與凈土的因緣成熟，聖境隱約顯現。這人間世間我不會久留。』到晚上與眾人告別而逝世。荼毗（火葬）后，舍利（佛教中的聖物，通常是高僧火化后的遺物）有紅、白、綠三種顏色，香氣濃郁。享年五十七歲，僧臘三十七年。塔建在寺西邊的緇文溪之上。
《西方合論》，中郎袁宏道撰寫。分為敘述十個方面。第一，剎土門（關於佛國凈土的討論）。第二，緣起門（關於事物產生原因的討論）。第三，部類門（關於不同種類眾生的討論）。第四，教相門（關於佛教教義的分類和判釋）。第五，論理門（關於佛教義理的討論）。第六，稱性門（關於本性與佛性的討論）。第七，往生門（關於往生凈土的討論）。第八，見網門（關於各種錯誤的見解）。第九，修持門（關於修行的方法）。第十，釋異門（關於解釋不同觀點的討論）。中郎的著作很多，這部論著是往生的根本。他的弟弟小修袁中道專修凈土法門。中郎比小修先去世。後來小修去世時，看見中郎來迎接，說已經往生凈土，現在來迎接弟弟前往。小修問：『你憑什麼能夠往生？』回答說：『我憑藉著作《合論》的功德，承蒙這個功德得以往生。』小修還問了其他的事情，中郎回答很少。但是武林的虞淳熙，因為寫凈土詩而往生。
庚子二十八年，通政沉子木上奏說，建文帝（明朝第二位皇帝）在位時，顧不上吃一碗麥飯，和普通百姓一樣，于情于理太不忍心。或者可以把他的牌位附在太廟懿文太子（朱標）的旁邊，來彰顯大義。
《佛法金湯編》，作者諱真居。
【English Translation】 In his youth, he studied at the village school. At the age of nineteen, he went to Nan Yue (a mountain in Hunan Province, China) to follow the Venerable Baozhu. He was tonsured, ordained, and received the full precepts. He contemplated the 'Wu' (無, 'no' or 'nothingness') character for a long time. One day, the sound of a boat hitting the shore suddenly brought him enlightenment. Baozhu was pleased and instructed him: 'You should cherish and maintain this well.' After Baozhu passed away, the Master resided at Juehuang Temple and fell ill. In a dream, Guan Yu (a famous general of the Shu Han during the Three Kingdoms period) gave him medicine, and he recovered. The monks asked the Master for guidance. The Master calmly said: 'The perfect principle is without form, and the complete teachings are difficult to fathom. Those who understand the principle can move mountains, while those who deviate from it cannot enter even the smallest thing.' The monks bowed and withdrew. One night, he dreamed of the jeweled trees of the Lin Palace, Amitabha Buddha (the principal Buddha in Pure Land Buddhism), Avalokiteśvara Bodhisattva (the Bodhisattva of compassion), and Mahasthamaprapta Bodhisattva (the Bodhisattva of power), the three holy beings. As the Master was prostrating, a novice monk beside him handed him a plaque that read, 'The fragrance of precepts cultivates.' Upon awakening, it was a sign of being reborn in the middle grade. In the eighth month of the Dinghai year of the Wanli era, he was favored by the Empress Dowager Cisheng with a golden-purple kasaya (robe). On the twenty-ninth day of the first month of the Wuzi year, he told his disciples: 'My affinity with the Pure Land is ripe, and the holy realm is faintly appearing. I will not stay long in this human world.' That evening, he bid farewell to the assembly and passed away. After cremation (荼毗, 'tú pí'), the relics (舍利, 'shè lì') were of three colors: red, white, and green, with a rich fragrance. He lived to the age of fifty-seven, with thirty-seven years as a monk. His stupa (塔, 'tǎ') was built above the Ziwen Creek west of the temple.
The 'Comprehensive Treatise on the Western Pure Land' (西方合論, 'Xīfāng Hélùn') was written by Yuan Hongdao (袁宏道), Zhonglang. It is divided into ten sections: 1. Kṣetra (剎土, 'chàtǔ') Gate (on the discussion of Buddha lands); 2. Pratītyasamutpāda (緣起, 'yuánqǐ') Gate (on the discussion of the causes of things); 3. Category (部類, 'bùlèi') Gate (on the discussion of different kinds of beings); 4. Doctrine (教相, 'jiàoxiàng') Gate (on the classification and interpretation of Buddhist doctrines); 5. Reasoning (論理, 'lùnlǐ') Gate (on the discussion of Buddhist principles); 6. According to Nature (稱性, 'chēngxìng') Gate (on the discussion of inherent nature and Buddha-nature); 7. Rebirth (往生, 'wǎngshēng') Gate (on the discussion of rebirth in the Pure Land); 8. Net of Views (見網, 'jiànwǎng') Gate (on various wrong views); 9. Practice (修持, 'xiūchí') Gate (on methods of practice); 10. Explanation of Differences (釋異, 'shìyì') Gate (on explaining different viewpoints). Zhonglang wrote many works, and this treatise is the foundation for rebirth. His younger brother, Yuan Zhongdao (袁中道), Xiaoxiu, specialized in the Pure Land practice. Zhonglang passed away before Xiaoxiu. Later, when Xiaoxiu passed away, he saw Zhonglang coming to greet him, saying that he had already been reborn in the Pure Land and was now coming to welcome his brother. Xiaoxiu asked: 'How were you able to be reborn?' He replied: 'I was able to be reborn through the merit of writing the 'Comprehensive Treatise'.' Xiaoxiu asked about other things, but Zhonglang answered very little. However, Yu Chunxi (虞淳熙) of Wulin was reborn because of writing Pure Land poems.
In the twenty-eighth year of Gengzi, Shen Zimu (沉子木), the Commissioner of Political Affairs, memorialized, saying that Emperor Jianwen (建文帝, 'Jiànwén Dì', the second emperor of the Ming Dynasty) could not even afford a bowl of wheat rice during his reign, and was the same as ordinary people, which was too unbearable in terms of both emotion and reason. Perhaps his spirit tablet could be placed next to that of Crown Prince Yiwen (懿文太子, 'Yìwén Tàizǐ', Zhu Biao) in the Imperial Ancestral Temple to demonstrate great righteousness.
'Compilation of the Golden Fortress of the Buddha Dharma' (佛法金湯編, 'Fófǎ Jīntāng Biān'), the author's taboo name is Zhenju.
士。赤水屠隆撰。發明聖教淵微之理。品題當世師友之英。金城湯池為外護嚴矣。
凈土資糧 桐鄉居士莊廣還。字復真。禮云棲採集經論。及古今緇素蓮宗之樞要。力勸修持。為往生凈土之資糧。有六卷云。
妙峰法師 諱真。為千松之嗣。號百松云。重興天臺三觀十乘之學。申明性具理具之宗。判楞嚴為方等實相。有百問行世。
月川法師 諱鎮澄。住持五臺。時赴京師大弘法化。所著有楞嚴正觀疏．永嘉集註。行世。
大休禪師 名實。一號際庵。新鄭人。至伏牛山參古心。又參天奇付法。自偈。法身元無相。真性本來空。識得這訊息。內外顯家風。
妙有禪師 名智空。雲南葛姓。住蒼山。謁萬松得授記莂。赴天界居超果。徐太師請居余山。師契悟直指之道。唸唸以凈土為歸。
易庵法師 名如通。自稱蘆江老叟。初謁萬松抉擇心要。吳越名山賴興復者甚眾。后赴天臺國清。說偈而逝。年七十三。
慧廣禪師 諱真緣。錫山人。得悟性宗。兼修唸佛三昧。于育王獲睹如來丈六金身。因是感激然身。頂間現化佛。靈化殊甚云。
紫柏大師 諱僧可。號達觀。吳江人。姓沈氏。少負俠氣。遇虎丘慧輪出家。后往清涼燕京。大豎法幢。后罹誣而終。有紫柏老人集
【現代漢語翻譯】 現代漢語譯本：士。赤水屠隆撰。闡明聖教精深微妙的道理，品評當世師友中的英才。金城湯池般的防禦，是對聖教的外在守護。
凈土資糧。桐鄉居士莊廣還（Zhuang Guanghuan），字復真，傚法云棲（Yunqi，地名）採集經論，以及古今出家在家修蓮宗的關鍵要義，極力勸人修行，作為往生凈土的資糧。著有六卷。
妙峰法師（Miaofeng Fashi），法名真（Zhen），是千松（Qiansong，人名）的嗣法弟子，號百松（Baisong）。重新振興天臺宗三觀十乘的學說，闡明性具理具的宗旨。判定《楞嚴經》為方等實相。有《百問》流傳於世。
月川法師（Yuechuan Fashi），法名鎮澄（Zhencheng），住持五臺山（Wutai Mountain）。當時前往京師大力弘揚佛法教化。所著有《楞嚴正觀疏》、《永嘉集註》流傳於世。
大休禪師（Daxiu Chanshi），名實（Shi），又號際庵（Ji'an），新鄭人。到伏牛山（Funiu Mountain）參拜古心（Guxin，人名），又參拜天奇（Tianqi，人名）得到付法。自作偈語：『法身原本沒有形象，真性本來就是空。認識到這個訊息，內外都顯現出家風。』
妙有禪師（Miaoyou Chanshi），名智空（Zhikong），雲南葛姓。住在蒼山（Cang Mountain）。拜見萬松（Wansong，人名）得到授記。前往天界寺（Tianjie Temple）居住在超果。徐太師（徐，姓氏；太師，官名）請他住在余山（Yu Mountain）。禪師契悟直指的道理，唸唸以凈土為歸宿。
易庵法師（Yian Fashi），名如通（Rutong），自稱蘆江老叟。起初拜見萬松（Wansong，人名）決斷選擇心要。吳越（Wu Yue，地名）的名山大川依賴他興復的很多。後來前往天臺山國清寺（Guoqing Temple），說完偈語而逝世，享年七十三歲。
慧廣禪師（Huiguang Chanshi），法名真緣（Zhenyuan），錫山人。領悟了性宗，兼修唸佛三昧。在育王寺（Yuwang Temple）親眼見到如來丈六金身。因此感動而燃身供佛，頭頂上顯現出化佛，靈異殊勝。
紫柏大師（Zibo Dashi），法名僧可（Sengke），號達觀（Daguan），吳江人，姓沈。年少時有俠義之氣，遇到虎丘慧輪（Hui Lun）出家。后前往清涼山（Qingliang Mountain）、燕京（Yanjing，北京舊稱），大力樹立法幢。后因受誣陷而死。有《紫柏老人集》。
【English Translation】 English version: Shi. Written by Chi Shui Tu Long. It elucidates the profound and subtle principles of the sacred teachings and appraises the outstanding talents among contemporary teachers and friends. The impregnable defense of a golden city and a moat serves as an external protection for the sacred teachings.
'Pure Land Resources'. Zhuang Guanghuan (Zhuang Guanghuan), a lay Buddhist from Tongxiang, styled himself Fuzhen. He followed Yunqi's (Yunqi, place name) example in collecting sutras and treatises, as well as the essential points of the Lotus School from both monastics and lay practitioners of ancient and modern times. He vigorously encouraged cultivation as resources for rebirth in the Pure Land. He authored six volumes.
Venerable Master Miaofeng (Miaofeng Fashi), Dharma name Zhen (Zhen), was a successor of Qiansong (Qiansong, person's name), and was known as Baisong (Baisong). He revived the Tiantai school's teachings of the Threefold Contemplation and the Ten Vehicles, and expounded the doctrines of inherent nature and inherent principle. He determined the 'Shurangama Sutra' to be the actual reality of the Vaipulya teachings. His 'Hundred Questions' are circulated in the world.
Venerable Master Yuechuan (Yuechuan Fashi), Dharma name Zhencheng (Zhencheng), resided at Mount Wutai (Wutai Mountain). At that time, he went to the capital to vigorously promote the Dharma and transform beings. His works, including 'Commentary on the Correct Contemplation of the Shurangama Sutra' and 'Annotations on the Yongjia Collection', are circulated in the world.
Chan Master Daxiu (Daxiu Chanshi), named Shi (Shi), also known as Ji'an (Ji'an), was a native of Xinzheng. He went to Mount Funiu (Funiu Mountain) to visit Guxin (Guxin, person's name), and also visited Tianqi (Tianqi, person's name), receiving the Dharma transmission. He composed a verse: 'The Dharmakaya is originally without form, the true nature is originally empty. Recognizing this message, the family style is manifested both internally and externally.'
Chan Master Miaoyou (Miaoyou Chanshi), named Zhikong (Zhikong), was from the Ge family in Yunnan. He resided on Mount Cang (Cang Mountain). He visited Wansong (Wansong, person's name) and received a prediction. He went to Tianjie Temple (Tianjie Temple) and resided in Chaoguo. Grand Preceptor Xu (Xu, surname; Grand Preceptor, official title) invited him to reside on Mount Yu (Yu Mountain). The master awakened to the direct pointing path, and constantly took the Pure Land as his destination.
Venerable Master Yian (Yian Fashi), named Rutong (Rutong), called himself the Old Man of Lujiang. Initially, he visited Wansong (Wansong, person's name) to resolve the essentials of the mind. Many famous mountains in Wu and Yue (Wu Yue, place name) relied on him for restoration. Later, he went to Guoqing Temple (Guoqing Temple) on Mount Tiantai, spoke a verse, and passed away at the age of seventy-three.
Chan Master Huiguang (Huiguang Chanshi), Dharma name Zhenyuan (Zhenyuan), was a native of Xishan. He attained enlightenment of the nature school and also cultivated the Samadhi of Buddha Recitation. At Yuwang Temple (Yuwang Temple), he personally saw the sixteen-foot golden body of the Tathagata. Moved by this, he burned his body as an offering, and a manifested Buddha appeared on the top of his head, a truly extraordinary spiritual transformation.
Great Master Zibo (Zibo Dashi), Dharma name Sengke (Sengke), styled Daguan (Daguan), was a native of Wujiang, with the surname Shen. In his youth, he possessed a chivalrous spirit. He encountered Huilun (Hui Lun) of Tiger Hill and left home. Later, he went to Mount Qingliang (Qingliang Mountain) and Yanjing (Yanjing, old name of Beijing), vigorously establishing the Dharma banner. Later, he died due to false accusations. There is the 'Collection of Old Man Zibo'.
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雪浪法師 創講經典正文不牽註疏。為一時緇素所尊。有雪浪集云。
紹覺法師 諱廣承。住蓮居雙弘性相啟迪英賢云。
無幻禪師 諱性沖。號古湛。得法于無趣老人。有語錄行世。
一心禪師 住宜興龍池山。建立禪宗。接引來學。
儀豐禪師 諱方彖。夔州人。參金庵。依遍融釋疑。頌云。三玄三要沒來由。用盡機思無處求。窗前移步灶前過。白雲青嶂齊點頭。
孤月禪師 名凈澄。燕都人張姓。參月溪老人。指示有省。聞爆竹聲豁然心空。又造雲谷師處。付于衣法。詩云。甘貧林下思悠悠。竹榻橫眠枕石頭。格外生涯隨分足。都緣胸次為無求。有清涼錄行世。
云棲大師 諱袾宏。字佛慧。號蓮池。杭城世族沈氏。初為諸生。三十后。禮性天理和尚。出家行腳多年。備嘗艱苦。歸住杭之云棲。建立禪林安居海眾。精修凈土玄猷。整飾羯摩勝軌。住世八十一年。著書三十二種。名聞朝野。法布華夷。過現未來善知識之樣子。禪教律部大和尚之標題。于生也福緣隆重。于歿也德澤綿延。乙卯年寂。
納川法師 名真海。一號學亭。寧海人。得法于千松座下。講演于天臺太平仙居。及弁山資福等剎。年七十三。說偈告終。
壽昌禪師 名慧經。字無明
。因閱金剛經。發心住靜二十四年。參瑞峰和尚。請益相契。居壽昌。壽七十一。大書今日分明指示終。
丁巳四十五年。上於五臺山建龍華大會。御賜錫杖衣缽一千二百五十副。盛闡宗猷。古心承芳二師住持。如是三年三次云。
憨山大師 諱德清。恢弘那羅延屈。興復曹溪道場。注有楞嚴通議．法華通議．楞伽記．圓覺解．金剛決疑道德南華等注。行於世。
戒山法師 諱傳如海鹽顧族。出家昭慶。得法于妙峰師席。所著有楞嚴截流法華抒海行世。外有道德方笑及莊參等云。
幻居法師 諱真界。號悅堂。為千松之高足。住徑山傳衣庵。著有楞嚴纂注．起信注．金剛直解．因明緣緣等解。說法城山圓證云。
西方直指 淥田一念居士著
法喜志 冰蓮道人著
法界安立圖 燕山貝琳諱仁潮著
楞嚴正脈 交光法師真鑒著
法華知音 隱璞法師著
法華大窾 一雨法師著
楞嚴直解 仁安法師著
楞嚴合轍 一雨法師著
楞嚴圓通疏 無盡法師諱傳燈著
庚申四十八年七月。上不豫。二十一日上崩于乾清宮 八月初一日。皇太子即位。改元泰昌元年。
光宗貞皇帝
神宗長子。貴妃王氏所生。萬曆壬午年生。
【現代漢語翻譯】 現代漢語譯本：因閱讀《金剛經》（Vajra Sutra），發心在安靜的地方住了二十四年。參訪瑞峰和尚，請教佛法，彼此心意相合。居住在壽昌，享年七十一歲，寫下『今日分明指示終』幾個大字而逝世。
丁巳四十五年，皇上在五臺山（Mount Wutai）建造龍華大會。御賜錫杖衣缽一千二百五十副，盛大地闡揚佛教宗義。古心（Guxin）和承芳（Chengfang）二位法師住持。像這樣持續了三年三次。
憨山大師（Hanshan Dashi），法名德清（Deqing），弘揚那羅延窟（Narayana Cave），復興曹溪道場（Caoxi Monastery）。著有《楞嚴通議》（Lengyan Tongyi）、《法華通議》（Fahua Tongyi）、《楞伽記》（Lengqie Ji）、《圓覺解》（Yuanjue Jie）、《金剛決疑》（Jingang Jueyi）、《道德南華等注》（Daode Nanhua Deng Zhu）等，流傳於世。
戒山法師（Jieshan Fashi），法名傳如（Chuanru），是海鹽顧氏家族的人。在昭慶（Zhaoqing）出家，從妙峰（Miaofeng）法師處得法。所著有《楞嚴截流》（Lengyan Jieliu）、《法華抒海》（Fahua Shuhai）等流傳於世。此外還有《道德方笑》（Daode Fangxiao）及《莊參》（Zhuangcan）等。
幻居法師（Huanju Fashi），法名真界（Zhenjie），號悅堂（Yuetang），是千松（Qiansong）的高足。住在徑山傳衣庵（Chuanyi Temple of Jing Mountain）。著有《楞嚴纂注》（Lengyan Zuanzhu）、《起信注》（Qixin Zhu）、《金剛直解》（Jingang Zhijie）、《因明緣緣等解》（Yinming Yuanyuan Deng Jie）等。在說法城山（Shuofa Chengshan）圓寂。
《西方直指》（Xifang Zhizhi），淥田一念居士（Lutian Yinian Jushi）著。
《法喜志》（Faxi Zhi），冰蓮道人（Binglian Daoren）著。
《法界安立圖》（Fajie Anli Tu），燕山貝琳（Yanshan Beilin），法名仁潮（Renchao）著。
《楞嚴正脈》（Lengyan Zhengmai），交光法師真鑒（Jiaoguang Fashi Zhenjian）著。
《法華知音》（Fahua Zhiyin），隱璞法師（Yinpu Fashi）著。
《法華大窾》（Fahua Dakuan），一雨法師（Yiyu Fashi）著。
《楞嚴直解》（Lengyan Zhijie），仁安法師（Renan Fashi）著。
《楞嚴合轍》（Lengyan Hezhe），一雨法師（Yiyu Fashi）著。
《楞嚴圓通疏》（Lengyan Yuantong Shu），無盡法師（Wujin Fashi），法名傳燈（Chuandeng）著。
庚申四十八年七月，皇上身體不適。二十一日，皇上在乾清宮（Qianqing Palace）駕崩。八月初一日，皇太子即位，改年號為泰昌元年。
光宗貞皇帝（Emperor Guangzong Zhen）
神宗（Emperor Shenzong）的長子，貴妃王氏所生。萬曆（Wanli）壬午年出生。
English version: Because he read the 'Vajra Sutra' (Diamond Sutra), he resolved to live in seclusion for twenty-four years. He visited the monk Ruifeng (Ruifeng), and asked him about the Dharma, and they agreed with each other. He lived in Shouchang, and died at the age of seventy-one, writing the words 'Today clearly indicates the end' before passing away.
In the forty-fifth year of Ding Si, the Emperor built the Longhua Assembly on Mount Wutai (Mount Wutai). He bestowed 1,250 sets of monk's staffs and robes, greatly expounding the Buddhist doctrines. The two masters, Guxin (Guxin) and Chengfang (Chengfang), presided over it. It lasted for three years, three times.
Great Master Hanshan (Hanshan Dashi), Dharma name Deqing (Deqing), promoted the Narayana Cave (Narayana Cave), and revived the Caoxi Monastery (Caoxi Monastery). He wrote 'Lengyan Tongyi' (Comprehensive Discussion on the Surangama Sutra), 'Fahua Tongyi' (Comprehensive Discussion on the Lotus Sutra), 'Lengqie Ji' (Record of the Lankavatara Sutra), 'Yuanjue Jie' (Explanation of the Perfect Enlightenment Sutra), 'Jingang Jueyi' (Resolving Doubts on the Diamond Sutra), 'Daode Nanhua Deng Zhu' (Commentaries on Lao Tzu and Zhuangzi), etc., which are circulated in the world.
Dharma Master Jieshan (Jieshan Fashi), Dharma name Chuanru (Chuanru), was from the Gu family of Haiyan. He became a monk at Zhaoqing (Zhaoqing), and received the Dharma from Master Miaofeng (Miaofeng). His works include 'Lengyan Jieliu' (Intercepting the Flow of the Surangama Sutra), 'Fahua Shuhai' (Expressing the Sea of the Lotus Sutra), etc., which are circulated in the world. In addition, there are 'Daode Fangxiao' (Laughing at Lao Tzu) and 'Zhuangcan' (Participating in Zhuangzi), etc.
Dharma Master Huanju (Huanju Fashi), Dharma name Zhenjie (Zhenjie), styled Yuetang (Yuetang), was a prominent disciple of Qiansong (Qiansong). He lived in the Chuanyi Temple of Jing Mountain (Chuanyi Temple of Jing Mountain). He wrote 'Lengyan Zuanzhu' (Collected Annotations on the Surangama Sutra), 'Qixin Zhu' (Annotations on the Awakening of Faith), 'Jingang Zhijie' (Direct Explanation of the Diamond Sutra), 'Yinming Yuanyuan Deng Jie' (Explanations of Hetu-vidya), etc. He passed away at Shuofa Chengshan (Shuofa Chengshan).
'Xifang Zhizhi' (Direct Pointing to the West), written by Layman Lutian Yinian (Lutian Yinian Jushi).
'Faxi Zhi' (Record of Dharma Joy), written by Taoist Binglian (Binglian Daoren).
'Fajie Anli Tu' (Diagram of the Establishment of the Dharmadhatu), written by Yanshan Beilin (Yanshan Beilin), Dharma name Renchao (Renchao).
'Lengyan Zhengmai' (The Correct Vein of the Surangama Sutra), written by Dharma Master Jiaoguang Zhenjian (Jiaoguang Fashi Zhenjian).
'Fahua Zhiyin' (Intimate Understanding of the Lotus Sutra), written by Dharma Master Yinpu (Yinpu Fashi).
'Fahua Dakuan' (The Great Hollow of the Lotus Sutra), written by Dharma Master Yiyu (Yiyu Fashi).
'Lengyan Zhijie' (Direct Explanation of the Surangama Sutra), written by Dharma Master Renan (Renan Fashi).
'Lengyan Hezhe' (Following the Tracks of the Surangama Sutra), written by Dharma Master Yiyu (Yiyu Fashi).
'Lengyan Yuantong Shu' (Commentary on the Perfect Penetration of the Surangama Sutra), written by Dharma Master Wujin (Wujin Fashi), Dharma name Chuandeng (Chuandeng).
In the seventh month of the forty-eighth year of Gengshen, the Emperor was unwell. On the twenty-first day, the Emperor passed away in the Qianqing Palace (Qianqing Palace). On the first day of the eighth month, the Crown Prince ascended the throne and changed the reign title to the first year of Taichang.
Emperor Guangzong Zhen (Emperor Guangzong Zhen)
The eldest son of Emperor Shenzong (Emperor Shenzong), born to Consort Wang. Born in the year Renwu of the Wanli (Wanli) reign.
【English Translation】 English version: Because he read the 'Vajra Sutra' (Diamond Sutra), he resolved to live in seclusion for twenty-four years. He visited the monk Ruifeng (Ruifeng), and asked him about the Dharma, and they agreed with each other. He lived in Shouchang, and died at the age of seventy-one, writing the words 'Today clearly indicates the end' before passing away.
In the forty-fifth year of Ding Si, the Emperor built the Longhua Assembly on Mount Wutai (Mount Wutai). He bestowed 1,250 sets of monk's staffs and robes, greatly expounding the Buddhist doctrines. The two masters, Guxin (Guxin) and Chengfang (Chengfang), presided over it. It lasted for three years, three times.
Great Master Hanshan (Hanshan Dashi), Dharma name Deqing (Deqing), promoted the Narayana Cave (Narayana Cave), and revived the Caoxi Monastery (Caoxi Monastery). He wrote 'Lengyan Tongyi' (Comprehensive Discussion on the Surangama Sutra), 'Fahua Tongyi' (Comprehensive Discussion on the Lotus Sutra), 'Lengqie Ji' (Record of the Lankavatara Sutra), 'Yuanjue Jie' (Explanation of the Perfect Enlightenment Sutra), 'Jingang Jueyi' (Resolving Doubts on the Diamond Sutra), 'Daode Nanhua Deng Zhu' (Commentaries on Lao Tzu and Zhuangzi), etc., which are circulated in the world.
Dharma Master Jieshan (Jieshan Fashi), Dharma name Chuanru (Chuanru), was from the Gu family of Haiyan. He became a monk at Zhaoqing (Zhaoqing), and received the Dharma from Master Miaofeng (Miaofeng). His works include 'Lengyan Jieliu' (Intercepting the Flow of the Surangama Sutra), 'Fahua Shuhai' (Expressing the Sea of the Lotus Sutra), etc., which are circulated in the world. In addition, there are 'Daode Fangxiao' (Laughing at Lao Tzu) and 'Zhuangcan' (Participating in Zhuangzi), etc.
Dharma Master Huanju (Huanju Fashi), Dharma name Zhenjie (Zhenjie), styled Yuetang (Yuetang), was a prominent disciple of Qiansong (Qiansong). He lived in the Chuanyi Temple of Jing Mountain (Chuanyi Temple of Jing Mountain). He wrote 'Lengyan Zuanzhu' (Collected Annotations on the Surangama Sutra), 'Qixin Zhu' (Annotations on the Awakening of Faith), 'Jingang Zhijie' (Direct Explanation of the Diamond Sutra), 'Yinming Yuanyuan Deng Jie' (Explanations of Hetu-vidya), etc. He passed away at Shuofa Chengshan (Shuofa Chengshan).
'Xifang Zhizhi' (Direct Pointing to the West), written by Layman Lutian Yinian (Lutian Yinian Jushi).
'Faxi Zhi' (Record of Dharma Joy), written by Taoist Binglian (Binglian Daoren).
'Fajie Anli Tu' (Diagram of the Establishment of the Dharmadhatu), written by Yanshan Beilin (Yanshan Beilin), Dharma name Renchao (Renchao).
'Lengyan Zhengmai' (The Correct Vein of the Surangama Sutra), written by Dharma Master Jiaoguang Zhenjian (Jiaoguang Fashi Zhenjian).
'Fahua Zhiyin' (Intimate Understanding of the Lotus Sutra), written by Dharma Master Yinpu (Yinpu Fashi).
'Fahua Dakuan' (The Great Hollow of the Lotus Sutra), written by Dharma Master Yiyu (Yiyu Fashi).
'Lengyan Zhijie' (Direct Explanation of the Surangama Sutra), written by Dharma Master Renan (Renan Fashi).
'Lengyan Hezhe' (Following the Tracks of the Surangama Sutra), written by Dharma Master Yiyu (Yiyu Fashi).
'Lengyan Yuantong Shu' (Commentary on the Perfect Penetration of the Surangama Sutra), written by Dharma Master Wujin (Wujin Fashi), Dharma name Chuandeng (Chuandeng).
In the seventh month of the forty-eighth year of Gengshen, the Emperor was unwell. On the twenty-first day, the Emperor passed away in the Qianqing Palace (Qianqing Palace). On the first day of the eighth month, the Crown Prince ascended the throne and changed the reign title to the first year of Taichang.
Emperor Guangzong Zhen (Emperor Guangzong Zhen)
The eldest son of Emperor Shenzong (Emperor Shenzong), born to Consort Wang. Born in the year Renwu of the Wanli (Wanli) reign.
辛丑年十月十日。冊立為皇太子。至是神宗崩。以八月朔即皇帝位。在位一月。建元泰昌。壽三十九年。上尊號曰。崇天契道英睿恭純憲文景武淵仁懿孝貞皇帝。廟號光宗。葬慶陵。
庚申泰昌元年八月初一日。上即皇帝位。大赦天下。九月初一日。上崩于乾清宮 九月初六日登位。
熹宗哲皇帝
光宗長子。王才人所生。時年十五歲。光宗崩即皇帝位。在位七年。壽二十二。上尊號曰。達天闡道敦孝篤友章文襄武端靜穆莊哲皇帝。廟號熹宗。葬德陵。
辛酉天啟元年二月。日傍有耳如月狀。倏如玉環。其大竟天 十二月。日上恍有一物。如日大。伏壓日上磨蕩。
湛然和尚 住雲門。傳曹洞宗。興古剎筑海塘。有語錄行世。
鵝湖禪師 諱廣心。號養庵。禮翠峰參辨融。得法雲棲。
丁卯七年 黃檗無念。諱深有。號西影。參大休等。末後偈曰。四十餘年不住功。窮來窮去轉無蹤。而今窮到無依處。始悟從前錯用功。天啟七年七月二十日歿。有書錄行世 共一百五十人。
(始自元世祖甲子。至此熹宗丁卯。計三百六十四年。共僧四百三十餘人。釋聞敘畢謹識)。
釋鑒稽古略續集(三終)
【現代漢語翻譯】 現代漢語譯本：辛丑年十月十日，被冊立為皇太子。到這時神宗駕崩，在八月初一即皇帝位。在位一個月，年號泰昌。享年三十九歲。被尊上的尊號是：崇天契道英睿恭純憲文景武淵仁懿孝貞皇帝。廟號光宗，葬在慶陵。
庚申泰昌元年八月初一日，皇上即皇帝位，大赦天下。九月初一日，皇上在乾清宮駕崩。九月初六日登基。
熹宗哲皇帝
光宗的長子，王才人所生。當時年僅十五歲。光宗駕崩后即皇帝位。在位七年，享年二十二歲。被尊上的尊號是：達天闡道敦孝篤友章文襄武端靜穆莊哲皇帝。廟號熹宗，葬在德陵。
辛酉天啟元年二月，太陽旁邊有像耳朵一樣的形狀，像月亮一樣，忽然像玉環一樣，它的大小竟然覆蓋了整個天空。十二月，太陽上面隱約有一個東西，像太陽一樣大，伏在太陽上面摩擦。
湛然和尚（Zhanran Heshang），住在雲門（Yunmen）。傳承曹洞宗（Caodong School）。興建古寺，修築海塘。有語錄流傳於世。
鵝湖禪師（Ehu Chanshi），法名廣心（Guangxin），號養庵（Yang'an）。向翠峰（Cuifeng）禪師學習，參拜辨融（Bianrong）禪師，在云棲（Yunqi）禪師處得法。
丁卯七年，黃檗無念（Huangbo Wunian），法名深有（Shenyou），號西影（Xiying）。參拜大休（Daxiu）等禪師。最後的偈語說：『四十餘年不住功，窮來窮去轉無蹤。而今窮到無依處，始悟從前錯用功。』天啟七年七月二十日去世。有書記錄流傳於世，共一百五十人。
（從元世祖甲子年開始，到熹宗丁卯年為止，共三百六十四年，共有僧人四百三十餘人。釋聞敘畢恭敬地記錄。）
釋鑒稽古略續集（第三部完）
【English Translation】 English version: On the tenth day of the tenth month of the Xin Chou year, he was established as the Crown Prince. At this time, Emperor Shenzong passed away, and he ascended the throne on the first day of the eighth month. He reigned for one month, with the era name of Taichang. He lived to the age of thirty-nine. He was honored with the title: 'Emperor Chongtian Qidao Yingrui Gongchun Xianwen Jingwu Yuanren Yixiao Zhen'. His temple name was Guangzong, and he was buried in Qing Mausoleum.
On the first day of the eighth month of the first year of Taichang (Gengshen year), the Emperor ascended the throne and granted a general amnesty to the world. On the first day of the ninth month, the Emperor passed away in Qianqing Palace. He ascended the throne on the sixth day of the ninth month.
Emperor Xizong Zhe
The eldest son of Emperor Guangzong, born to Consort Wang. He was fifteen years old at the time. He ascended the throne upon the death of Emperor Guangzong. He reigned for seven years and lived to the age of twenty-two. He was honored with the title: 'Emperor Datian Chandao Dunxiao Duyu Zhangwen Xiangwu Duanjing Muzhuang Zhe'. His temple name was Xizong, and he was buried in De Mausoleum.
In the second month of the first year of Tianqi (Xin You year), there was a shape like an ear beside the sun, like the moon, suddenly like a jade ring, its size actually covering the entire sky. In December, there was vaguely something above the sun, as large as the sun, lying on the sun and grinding against it.
Monk Zhanran (Zhanran Heshang), resided in Yunmen (Yunmen). He transmitted the Caodong School (Caodong School). He revived ancient temples and built sea dikes. His recorded sayings are circulated in the world.
Chan Master Ehu (Ehu Chanshi), personal name Guangxin (Guangxin), styled Yang'an (Yang'an). He studied with Chan Master Cuifeng (Cuifeng), and paid respect to Chan Master Bianrong (Bianrong), and obtained the Dharma at Yunqi (Yunqi).
In the seventh year of Dingmao, Huangbo Wunian (Huangbo Wunian), personal name Shenyou (Shenyou), styled Xiying (Xiying). He studied with Daxiu (Daxiu) and other Chan masters. His final verse said: 'For over forty years, I have not ceased effort, coming and going, I have left no trace. Now that I have reached a state of utter destitution, I realize that I have been misusing my efforts all along.' He passed away on the twentieth day of the seventh month of the seventh year of Tianqi. His writings are circulated in the world, totaling one hundred and fifty people.
(Starting from the Jiazi year of Emperor Shizu of the Yuan Dynasty, up to the Dingmao year of Emperor Xizong, a total of three hundred and sixty-four years, there were a total of four hundred and thirty-odd monks. Recorded respectfully by Shi Wenxu.)
Supplement to the 'Shi Jian Ji Gu Lue' (End of the Third Part)