T50n2054_唐大薦福寺故寺主翻經大德法藏和尚傳
大正藏第 50 冊 No. 2054 唐大薦福寺故寺主翻經大德法藏和尚傳
No. 2054
新刊賢首國師碑傳敘
昔唐翰林梁肅銘乎天臺而荊溪建立。秘書少監閻公朝隱碑于賢首而門人表顯。想是兩君義由尚賢崇道讚頌于高僧。其實豈同諛墓下人豐屋輦金而為時議者哉。蔑加章安嘗著智者別傳流芳乎百代洎今不湮。噫但至如僧千里之狀於法藏。藍谷祥之列傳於清涼杳而罕聞。余恒莫不為之慨然。蓋其古德盛蹤高行既匿。則澆世後進何藉觀而激感易轍愈策望標而漸乎。賴有新羅國學士崔公字致遠。普討群志搜乎是傳祖烈再耀然。斯亦久不流行耳。予素有志於古。自寫褚焉。茲歲予乃寓洛之日。屬客有請刊行於梓。欣而頷之更。首附碑付之剞劂。遂公同好。繄世猶言其祖有美而弗知不明也。知而不傳不仁也。況我釋子不忍為此永錮于蔽善暈光之誚歟。於時
元祿歲次己卯仲秋搏桑攝津浪華僧𤀹鳳潭謹敘
大唐大薦福寺故大德康藏法師之碑
秘書少監閻朝隱撰
夫得無障礙眼者身為佛身。得無恐怖心者法為佛法。過此已往行不圓滿功為未足。遠生死則摘之以說空。開冥途則勞之以救苦。與大比丘眾應如是住不可思議。法師俗姓康氏。諱法藏。累代相承為康居國
【現代漢語翻譯】 現代漢語譯本： 大正藏第 50 冊 No. 2054 唐大薦福寺故寺主翻經大德法藏和尚傳
No. 2054
新刊賢首國師碑傳敘
昔日唐朝翰林學士梁肅為天臺宗的荊溪湛然大師撰寫銘文，而秘書少監閻朝隱為賢首宗的法藏大師撰寫碑文，由其門人表彰顯揚。想必這兩位君子都是因為尊崇賢能、推崇佛道，才讚頌高僧的吧。這與那些諛墓之徒，為地位低下之人建造豪宅、用金子裝飾車輦，以博取時人議論的做法，實在是大相逕庭。章安灌頂大師曾經撰寫《智者大師別傳》，流芳百世，至今不曾湮沒。唉，但是像僧千里所寫的關於法藏大師的傳記，以及藍谷祥所寫的關於清涼澄觀大師的列傳，卻都杳無音訊，很少有人聽聞。我常常為此感到慨嘆。因為古代高僧大德的盛事軌跡和高尚品行如果被埋沒，那麼澆薄世風中的後輩又憑藉什麼來觀摩學習、激濁揚清，從而改變自己的行為，又依靠什麼來策勵自己，以期逐漸達到高遠的境界呢？幸好有新羅國的學士崔致遠，他廣泛蒐集各種志書，找到了這部關於法藏大師的傳記，使得祖師的功業再次煥發光彩。但這傳記也已經很久沒有流行於世了。我向來有志於研究古代文獻，曾經抄寫過褚遂良的字帖。今年我居住在洛陽的時候，有客人請求將這部傳記刊行於世。我欣然同意，並且在書的開頭附上閻朝隱的碑文，一起交付給工匠雕刻。希望能夠與同好者共同欣賞。唉，世人還說自己的祖先有美好的德行，卻不瞭解，這就是不明智啊。瞭解卻不傳播，就是不仁義啊。更何況我們這些佛弟子，怎能忍心讓這部傳記永遠被埋沒，遭受埋沒賢才、遮蔽光芒的譏諷呢？
時值
元祿年間，歲次己卯仲秋，搏桑攝津浪華的僧人𤀹鳳潭謹序。
大唐大薦福寺故大德康藏法師之碑
秘書少監閻朝隱撰
能夠獲得無障礙之眼的人，其身即是佛身。能夠獲得無恐怖之心的人，其法即是佛法。超過這些，修行尚未圓滿，功德仍然不足。遠離生死，就要用空性的理論來引導。開闢冥途，就要用救苦的精神來辛勞。與眾多比丘在一起，應當安住于不可思議的境界。法師俗姓康氏，名法藏（Dharmagupta），世代相傳是康居國（Kangju）人。
【English Translation】 English version: Taisho Tripitaka Volume 50, No. 2054: Biography of the Venerable Dharma Master Fazang, Former Abbot of Great Jianfu Temple of the Tang Dynasty and Translator of Sutras
No. 2054
Preface to the Newly Published Stele and Biography of the National Teacher Xianshou
In the past, Liang Su, a scholar of the Hanlin Academy of the Tang Dynasty, wrote an inscription for Jingxi Zhanran of the Tiantai school, while Yan Zhaoyin, the Secretary of the Imperial Secretariat, wrote a stele for Dharma Master Fazang of the Xianshou school, which was promoted and publicized by his disciples. It is conceivable that these two gentlemen praised the eminent monks because they respected the virtuous and revered the Buddhist path. This is vastly different from those who flatter the deceased, building luxurious houses and adorning carriages with gold for people of low status, in order to gain the attention of the times. Zhang'an Guan Ding once wrote 'Another Biography of Master Zhiyi', which has been passed down for centuries and has not been forgotten to this day. Alas, but the biography of Dharma Master Fazang written by Seng Qianli, and the collective biography of Qingliang Chengguan written by Lan Gu Xiang, are rarely heard of. I often feel saddened by this. If the great deeds and noble conduct of ancient virtuous monks are buried, then what can later generations in this decadent world rely on to observe and learn from, to inspire and purify themselves, thereby changing their behavior, and what can they rely on to encourage themselves, in order to gradually reach a high realm? Fortunately, there is Cui Zhiyuan, a scholar from the Silla kingdom, who widely collected various records and found this biography of Dharma Master Fazang, so that the achievements of the patriarch can shine again. But this biography has also not been popular for a long time. I have always been interested in studying ancient literature, and I once copied the calligraphy of Chu Suiliang. This year, when I was living in Luoyang, a guest requested that this biography be published. I gladly agreed, and attached Yan Zhaoyin's stele inscription at the beginning of the book, and handed it over to the craftsmen for engraving. I hope to share it with like-minded people. Alas, people still say that their ancestors had good virtues, but they do not understand, this is unwise. To understand but not to spread it is unkind. Moreover, how can we Buddhist disciples bear to let this biography be buried forever, suffering the ridicule of burying talent and obscuring glory?
At the time of
The Genroku era, in the middle autumn of the year of Jimao, the monk 𤀹 Fengtan of Bosang Shetsu Naniwa respectfully wrote this preface.
Stele of the Late Great Virtue Dharma Master Kangcang of Great Jianfu Temple of the Tang Dynasty
Written by Yan Zhaoyin, Secretary of the Imperial Secretariat
One who attains the unobstructed eye, his body is the Buddha's body. One who attains the fearless mind, his Dharma is the Buddha's Dharma. Beyond this, practice is not yet complete, and merit is still insufficient. To distance oneself from birth and death, one must be guided by the theory of emptiness. To open up the dark path, one must labor with the spirit of saving suffering. Being with the great Bhikshu assembly, one should abide in the inconceivable realm. The Dharma Master's secular surname was Kang, and his name was Fazang (Dharmagupta). His family had been from the country of Kangju (Kangju) for generations.
丞相。祖自康居來朝。父謐皇朝贈左侍中。法師是如來得目有辟支一毛。終年以勵堅貞。竭日而修戒行。年甫十六煉一指于阿育王舍利塔前以伸供養。此後更游太白雅挹重玄。聞雲華寺儼法師講華嚴經投為上足。瀉水置瓶之受納。以乳投水之因緣。名播招提譽流宸極。屬榮國夫人奄捐館舍未易齊衰。則天聖后廣樹福田大開講座。法師策名宮禁落髮道場住太原寺。證聖年中奉敕與于闐國三藏實叉難陀譯華嚴經。神龍年中又與于闐三藏於林光殿譯大寶積經。惟聖之所歸依。惟皇之所迴向。爰降綸旨為菩薩戒師。太上皇脫屣萬機褰衣四海亦受菩薩戒。因行菩薩心。法師糞掃其衣禪悅其食。前後講華嚴經三十餘遍。楞伽．密嚴經．起信論．菩薩戒經．凡十部為之義疏闡其源流。如千燈光明自不相隔閡。如一音演說各隨類信解。其初以力入道也。十大牛不如一青牛。其終以力濟時也十香象不如一赤象。于無量劫作無量緣。伽藍許之為法橋者俗推之於法矩。豈謂法橋斷而法炬滅。同聲者椎胸叫喚。異類者舉身毛豎。先天元年歲次壬子十一月十四日終於西京大薦福寺。春秋七十。其年十一月二十四日葬于神和原華嚴寺南。帝念若驚聖情如失。誥曰中使故僧法藏德業自資虛明契理。辨才韞識了覺融心。廣開喻筏之門備闡傳燈之教。隨緣
示應乘化斯盡法真歸寂。雖證無生之空朝序飾終。宜有褒賢之命。可贈鴻臚卿贈絹一千二百疋。葬事準僧例。余皆官供。妃主公主等禮懺展轉施捨勤祈所有[土*頁]塔飾終。威儀導引莫不備具。弟子等忍其死傳其教。合掌頂禮嗚咽而不自勝。其辭曰。
西方凈域離俗塵 千葉蓮華如車輪 不知何時成佛身
唐大薦福寺故寺主翻經大德法藏和尚傳
海東新羅國侍講兼翰林學士承務郎前守兵部侍郎權知瑞書監事賜紫金魚袋 崔致遠結
案纂靈記云。西京華嚴寺僧千里撰藏公別錄縷陳靈蹟。然是傳未傳海域如渴聞梅。耳目非長難矜井識。今且討片文別記中。概見藏之軌躅可聳人視聽者掇而聚之。古來為傳之體不同。或先統其致后鋪所因。或首標姓名尾綰功烈。故大史公每為大賢如夷齊孟軻輩立傳。必前冠以所聞。然後始著其行事。此無他德行既峻譜錄宜異故爾。愚也雖慚郢唱試效越顰。仰彼圓宗列其盈數。仍就藏所著華嚴三昧觀直心中十義而配譬焉。一族姓廣大心。二遊學甚深心。三削染方便心。四講演堅固心。五傳譯無間心。六著述折伏心。七修身善巧心。八濟俗不二心。九垂訓無礙心。十示滅圓明心。深悲兩心互準可見。書云措諸枉思無邪。經曰為凈土是道場。乃直心之謂也。事將顯實。
【現代漢語翻譯】 現代漢語譯本：
應以示現乘愿再來之化身，如今功德圓滿，迴歸寂滅。雖然已證得無生之空性，但朝廷仍應追念其功德，給予褒揚的命令。可追贈鴻臚卿的官位，並賞賜絹一千二百匹。喪葬事宜按照僧人的規格辦理，其餘費用皆由官府供給。妃子、公主等可舉行禮懺，輪流佈施，虔誠祈求，所有墳墓和佛塔的裝飾，以及送葬的威儀引導，都要準備齊全。弟子們忍受失去他的悲痛，繼續傳揚他的教義，合掌頂禮，嗚咽不已，難以自持。其悼詞如下：
西方凈土遠離塵世喧囂，
千葉蓮花宛如車輪般廣大。
不知何時才能成就佛身？
《唐大薦福寺故寺主翻經大德法藏和尚傳》
海東新羅國侍講兼翰林學士、承務郎、前守兵部侍郎、權知瑞書監事、賜紫金魚袋 崔致遠 撰
案：纂靈記中記載，西京華嚴寺僧人千里撰寫了《藏公別錄》，詳細記載了法藏（Fazang）的靈異事蹟。然而這部傳記尚未傳到海外，就像乾渴的人聽說有梅子一樣。見識短淺，難以評價。現在姑且從其他別記中摘取一些片段，大致了解法藏（Fazang）的行跡，以引起人們的關注。自古以來，傳記的體例各不相同，有的先概括其要旨，再鋪陳其事蹟；有的先標明姓名，最後總結其功績。所以太史公為伯夷、叔齊、孟軻等大賢立傳時，必定先寫下所聽聞的，然後才開始記述他們的事蹟。這沒有其他原因，只是因為他們的德行高尚，所以傳記的體例也應該有所不同。我雖然慚愧於自己的才能不足，但還是嘗試模仿，仰慕圓融的華嚴宗，列舉法藏（Fazang）的十大功德，並用法藏（Fazang）所著的《華嚴三昧觀》中「直心」的十個含義來比喻。一、族姓廣大心。二、遊學甚深心。三、削染方便心。四、講演堅固心。五、傳譯無間心。六、著述折伏心。七、修身善巧心。八、濟俗不二心。九、垂訓無礙心。十、示滅圓明心。深刻的悲憫之心相互印證，可見一斑。《尚書》說：『運用正直的思想，就沒有邪念。』《華嚴經》說：『為清凈的佛土，這就是道場。』這就是直心的含義。事情將要顯現真實的面貌。
【English Translation】 English version:
He should respond by manifesting a transformation body, vowing to return. Now, his merits are complete, and he returns to quiescence. Although he has attained the emptiness of non-birth, the court should still commemorate his merits and issue an order of commendation. He may be posthumously granted the title of Honglu Qing (Master of Ceremonies), and be awarded 1,200 bolts of silk. The funeral arrangements should be carried out according to the standards for monks, and all other expenses should be provided by the government. Consorts, princesses, and others may hold repentance ceremonies, make offerings in turn, and sincerely pray. All decorations for the tombs and pagodas, as well as the ceremonial guidance for the funeral procession, should be fully prepared. The disciples endure the pain of losing him and continue to propagate his teachings, joining their palms in reverence, sobbing uncontrollably. The eulogy reads:
The Pure Land of the West is far from worldly dust,
The thousand-petaled lotus is as vast as a wheel.
When will I attain Buddhahood?
《Biography of the Venerable Fazang (Fazang), the Deceased Abbot of Da Jianfu Temple of the Tang Dynasty, Translator of Scriptures》
Written by Cui Chi-won, Attendant Lecturer cum Academician of the Kingdom of Silla in Haedong, Chengwu Lang, Former Vice Minister of the Ministry of War, Acting Director of the Bureau of Auspicious Writings, Awarded the Purple-Gold Fish Pouch
Note: The Zuan Ling Ji (Records of Supernatural Events) records that the monk Qianli of Huayan Temple in Xijing wrote the 'Separate Records of Master Zang', detailing the miraculous deeds of Fazang (Fazang). However, this biography has not yet been transmitted overseas, like a thirsty person hearing of plums. With limited knowledge, it is difficult to evaluate. Now, let us extract some fragments from other separate records to roughly understand the traces of Fazang (Fazang), in order to attract people's attention. Since ancient times, the styles of biographies have varied. Some first summarize the main points and then elaborate on the events; others first state the name and finally summarize the merits. Therefore, when the Grand Historian Sima Qian wrote biographies for great sages such as Boyi, Shuqi, and Mencius, he always first wrote down what he had heard, and then began to record their deeds. There is no other reason for this, except that their virtues were lofty, so the style of the biography should also be different. Although I am ashamed of my lack of talent, I still try to imitate, admiring the perfect Huayan School, listing the ten great merits of Fazang (Fazang), and using the ten meanings of 'straight mind' in Fazang's (Fazang) 'Huayan Samadhi Contemplation' to compare them. 1. Broad mind of clan and surname. 2. Profound mind of study and travel. 3. Expedient mind of shaving and dyeing (becoming a monk). 4. Firm mind of lecturing. 5. Uninterrupted mind of translation. 6. Subduing mind of writing. 7. Skillful mind of self-cultivation. 8. Non-dual mind of benefiting the world. 9. Unobstructed mind of giving instructions. 10. Perfect and bright mind of demonstrating extinction. The deep compassion of both minds confirms each other, which can be seen. The Book of Documents says: 'Employing upright thoughts, there will be no evil thoughts.' The Sutra says: 'Making the pure land the place of enlightenment.' This is the meaning of straight mind. The matter is about to reveal its true face.
語不芟繁。悉舉因緣聊彰本跡。其傳。
第一科曰。釋法藏者。梵言達摩多羅。字賢首。梵言跋陀羅室利。帝賜別號國一法師。俗姓康氏。本康居國人。屠門濫說解在字釋。雖僧會異時而曇諦同跡。亦如法護月支人支氏。吉藏安息人安氏。外所謂因生以賜姓是也。諦護后稱支竺。蓋從西師改焉。猶吉法二藏皆歸釋氏。內所謂四河入海是也。高曾蟬聯為彼國相。祖父自康居來朝。庇身輦下。考諱謐皇朝贈左衛中郎將。母氏夢吞日光而孕。以貞觀十七年癸卯暢月旁死魄而生。身當四方合統之朝。值三寶重興之運。庸詎非商頌所謂自天降康者乎。康居地接竺干。人侔梵眾。既饒師子能胤法王。偉矣哉弟寶藏以忠孝聞。此之謂族姓因緣。豈非以廣大心誓願觀一切法悉如如乎。
第二科曰。年甫十七(顯慶四年己未)志銳擇師。遍謁都邑緇英。懊其拙於用大。遂辭親求法于太白山。餌術數年。敷𨵃方等。后聞親疾出谷入京。時智儼法師于雲華寺講華嚴經。藏於中夜匆睹神光來燭庭宇。乃嘆曰。當有異人弘揚大教。翌旦就寺膜拜已因設數問。言皆出意表。儼嗟賞曰。比丘義龍輩尚罕扣斯端。何計仁賢發皇耳目。或告曰。是居士云棲術食久玩雜華。為覲慈親乍來至此。藏既餐儼之妙解。以為真吾師也。儼亦喜傳炷之得人
【現代漢語翻譯】 現代漢語譯本： 不刪減繁瑣的言辭，全部列舉因緣，略微彰顯本來的事蹟。關於他的傳記。
第一部分說的是釋法藏（釋法藏，梵語為Dharmākara，意為『法處』。），他的梵語名字是達摩多羅（Dharmottara），字賢首（賢首），梵語名字是跋陀羅室利（Bhadraśrī）。皇帝賜予的別號是國一法師。俗家姓康，是康居國人。『屠門濫說解在字釋』，雖然僧會（Saṃghavarman）的時代不同，但曇諦（Dharmasatya）的事蹟相同，也像法護（Dharmarakṣa）是月支國人，姓支，吉藏（Jizang）是安息國人，姓安一樣。外面所說的因為出生地而賜姓就是這樣。曇諦和法護後來被稱為支竺，大概是跟隨西域的老師而改變的。就像吉藏和法藏都歸於釋迦氏一樣，裡面所說的四條河流匯入大海就是這個意思。他的高祖父和曾祖父世代都是康居國的宰相。祖父從康居來到朝廷，依附在皇帝的車駕之下。父親的名字是謐，皇朝追贈他為左衛中郎將。母親夢見吞下日光而懷孕，在貞觀十七年癸卯年暢月（農曆三月）的月末出生。他出生在四方統一的朝代，正值三寶重新興盛的時期。這難道不是《商頌》所說的『自天降康』嗎？康居國與印度相鄰，人民的習俗與僧侶相似。既然盛產師子（獅子），就能繼承法王（佛陀）的法脈。偉大啊，他的弟弟寶藏以忠孝聞名。這就是所謂的族姓因緣。這難道不是因為他以廣大的心和誓願來觀察一切法都如如不動嗎？
第二部分說的是，十七歲時（顯慶四年己未年），他志向遠大，選擇老師。他遍訪都城的僧人精英，但遺憾他們不善於運用大法。於是他辭別父母，前往太白山尋求佛法。在那裡修習方術數年，廣泛研究方等經典。後來聽說父親生病，便離開山谷回到京城。當時智儼法師（智儼法師）在雲華寺講解《華嚴經》。法藏在半夜忽然看到神光照亮庭院。於是感嘆道：『應當有不平凡的人來弘揚大法。』第二天早上，他來到寺廟，恭敬地拜見智儼法師，並提出許多問題。他的言論都超出了常人的意料。智儼法師讚歎道：『像比丘義龍這樣的人尚且很少能問到這些問題，更何況指望其他人來啓發人們的見聞呢？』有人告訴智儼法師說：『這位居士云棲術食，長期研究雜華，爲了探望慈親才來到這裡。』法藏聽了智儼法師精妙的講解，認為他才是自己真正的老師。智儼法師也高興地認為自己的法脈找到了傳人。
【English Translation】 English version: I will not omit any verbose words, but will list all the causes and conditions to slightly reveal the original events. This is about his biography.
The first section speaks of Shi Fazang (釋法藏, Dharma-dhātu, meaning 'Dharma Realm'), whose Sanskrit name is Dharmottara, and his courtesy name is Xianshou (賢首), with the Sanskrit name Bhadraśrī. The emperor bestowed the special title of National First Dharma Master. His secular surname was Kang, and he was a native of Kangju. 'The butcher speaks loosely, explaining the meaning in the characters,' although the era of Saṃghavarman was different, the deeds of Dharmasatya were the same, just as Dharmarakṣa was a native of Yuezhi, surnamed Zhi, and Jizang was a native of Anxi, surnamed An. What is said externally is that the surname is bestowed because of the place of birth. Dharmasatya and Dharmarakṣa were later called Zhi Zhu, probably changed after following the Western teachers. Just as Jizang and Fazang both returned to the Shakya clan, what is said internally is that the four rivers flow into the sea, which is the meaning of this. His great-grandfather and great-great-grandfather were both prime ministers of Kangju for generations. His grandfather came to the court from Kangju and relied on the emperor's carriage. His father's name was Mi, and the imperial court posthumously awarded him the title of Left Guard Commander. His mother dreamed of swallowing the sunlight and became pregnant, and he was born at the end of the Chang month (third lunar month) in the year Gui Mao of the Zhenguan era. He was born in an era of unification, during a time of revival of the Three Jewels. Isn't this what the 'Odes of Shang' refers to as 'Heaven sends down Kang'? Kangju is adjacent to India, and the customs of the people are similar to those of monks. Since it is rich in lions, it can inherit the Dharma lineage of the Dharma King (Buddha). Great is his younger brother Baozang, who is known for his loyalty and filial piety. This is what is called the cause and condition of the clan name. Isn't it because he observes all dharmas with a vast mind and vow, all as they are?
The second section speaks of how, at the age of seventeen (in the year Ji Wei of the Xianqing era), he had great aspirations and chose a teacher. He visited the elite monks of the capital, but regretted that they were not good at using the Great Dharma. So he bid farewell to his parents and went to Mount Taibai to seek the Dharma. There, he practiced magic for several years and extensively studied the Vaipulya sutras. Later, hearing that his father was ill, he left the valley and returned to the capital. At that time, Dharma Master Zhiyan (智儼法師) was lecturing on the Avatamsaka Sutra at Yunhua Temple. Fazang suddenly saw divine light illuminating the courtyard in the middle of the night. So he exclaimed, 'There should be an extraordinary person to promote the Great Dharma.' The next morning, he came to the temple, respectfully paid homage to Dharma Master Zhiyan, and asked many questions. His words were beyond the expectations of ordinary people. Dharma Master Zhiyan praised him, saying, 'People like Bhikshu Yilong rarely ask these questions, let alone expect others to enlighten people's knowledge?' Someone told Dharma Master Zhiyan, 'This layman has been studying miscellaneous flowers for a long time, and came here to visit his kind parents.' Fazang listened to Dharma Master Zhiyan's wonderful explanations and considered him to be his true teacher. Dharma Master Zhiyan was also happy to think that his Dharma lineage had found a successor.
。自是預流徒中。后發前至高超二運。白牛也力騁通衢俯視六宗。赤象也躬行實土不由他悟。莫若自知。此之謂遊學因緣。豈非以甚深心誓觀真如要盡源底乎。
第三科曰。及總章元年儼將化去藏猶居俗(時年二十六)。儼乃累道成薄塵二大德曰。此賢者注意于華嚴。蓋無師自悟。紹隆遺法其惟是人。幸假餘光俾沾制度。至咸亨元年(藏年二十八)榮國夫人奄歸冥路。則天皇后廣樹福田度人。則擇上達僧舍宅乃成太原寺。於是受顧托者連狀薦推。帝諾曰俞仍[柰*頁]新剎。周羅遂落夐[打-丁+(乂/友)]常科。此之謂削染因緣。豈非以方便心推求簡擇趣真方便乎。
第四科曰。既出家未進具。承旨于所配寺講百千經。時屬端午。天后遣使送衣五事。其書曰。蕤賓應節。角黍登期。景候稍炎。師道體清適。屬長絲之令節。承命縷之嘉辰。今送衣裳五事用符端午之數。愿師承茲采艾之序。更茂如松之齡。永耀傳燈常為導首。略書示意指不多雲。後於雲華寺講。有光明現從口出須臾成蓋。眾所具瞻。延載元年講至十地品。香風四合瑞霧五彩。崇朝不散縈空射人。又感天華糝空如霰(中宗贊所云講集天華是)。後於佛授記寺譯新經畢。眾請藏敷演。下元日序題入文。洎獵月望前三日晚講至華藏海震動之說。
【現代漢語翻譯】 現代漢語譯本：從此，澄觀（華嚴疏主）在預流（證入聖道之初果）的弟子中，後來居上，以高超的兩種能力超越前人。他像白牛一樣奮力馳騁在通衢大道上，俯視六宗（ विभिन्न宗派）。又像紅色的像一樣身體力行於實在的土地上，不依賴於其他的領悟，而是自我覺知。這就是所謂的遊學因緣。難道不是以甚深的心發誓要觀察真如，徹底探究其根源嗎？
第三科說：總章元年（668年），法藏（賢首大師）將要離開俗世，但仍然居住在俗家（當時他二十六歲）。慧儼和薄塵兩位大德多次說道：『這位賢者專注于華嚴，大概是無師自悟。能夠繼承和發揚遺留下來的佛法，恐怕只有這個人了。希望藉助他的光芒，使我們也能沾染到佛法的制度。』到了咸亨元年（670年，法藏二十八歲），榮國夫人去世。則天皇后廣泛地建立福田，度化人們，於是選擇上達的僧舍作為宅邸，建成了太原寺。因此，受到顧命和委託的人接連不斷地推薦他。皇帝答應說：『好，仍然要[柰*頁]新剎。』周羅於是落髮，超越了尋常的科目。這就是所謂的削染因緣。難道不是以方便的心推求簡擇，趨向真實的方便嗎？
第四科說：已經出家但還沒有受具足戒的時候，法藏奉旨在他所分配的寺廟裡講解百千部經典。當時正值端午節。則天皇后派遣使者送來衣服等五件物品。信中寫道：『蕤賓應節（農曆五月），角黍登期（端午節），氣候稍微炎熱，師父道體清適。正值長絲的令節（端午節），承蒙命縷的嘉辰（端午節）。現在送上衣裳等五件物品，用來符合端午節的數目。希望師父承接這采艾的順序，更加茂盛如松樹的年齡，永遠照耀傳燈，常常作為引導的首領。』簡單寫信示意，不多說了。後來在雲華寺講經時，有光明從口中出現，須臾之間變成傘蓋，眾人都能看到。延載元年（694年）講解到《十地品》時，香風四面聚合，祥瑞的霧氣呈現五彩，整天不散，縈繞天空照射著人們。又感應到天花像雪一樣紛紛落下（中宗贊中所說的講集天花就是指這件事）。後來在佛授記寺翻譯新經完畢，眾人請求法藏敷演講解。下元日（農曆十月十五）在序題中寫入文字，到了臘月十五前三天的晚上，講解到華藏海震動的說法。
【English Translation】 English version: From then on, Chengguan (the commentator of the Avatamsaka Sutra), among the disciples who were Srotāpanna (stream-enterers, those who have entered the first stage of enlightenment), surpassed the predecessors by developing two superior abilities. He was like a white bull vigorously galloping on the thoroughfare, looking down upon the six schools (various philosophical schools). He was also like a red elephant diligently practicing on solid ground, not relying on other's enlightenment, but on self-awareness. This is what is called the 'pilgrimage cause'. Isn't it because he vowed with a profound mind to observe Suchness (Tathātā), thoroughly exploring its source?
The third section says: In the first year of Zongzhang (668 AD), Fazang (the founder of the Huayan school) was about to leave the secular world, but still lived as a layman (he was twenty-six years old at the time). The two great virtues, Huaiyan and Bochen, repeatedly said: 'This virtuous one is focused on the Avatamsaka Sutra, probably self-enlightened without a teacher. The only one who can inherit and promote the remaining Dharma is probably this person. I hope to borrow his light so that we can also be influenced by the system of the Dharma.' In the first year of Xianheng (670 AD, Fazang was twenty-eight years old), Lady Rongguo passed away. Empress Wu Zetian widely established fields of merit and converted people, so she chose the superior Sangharama as a residence and built the Taiyuan Temple. Therefore, those who were entrusted with the care and trust continuously recommended him. The emperor agreed, saying: 'Good, still [奈*頁] the new temple.' Zhouluo then shaved his head and surpassed the ordinary subjects. This is what is called the 'ordination cause'. Isn't it because he used a skillful mind to seek and select, moving towards the true expedient means?
The fourth section says: After he had left home but had not yet received the full precepts, Fazang, following the imperial decree, lectured on hundreds of thousands of scriptures in the temple assigned to him. It was during the Dragon Boat Festival. Empress Wu Zetian sent envoys to deliver five items of clothing, etc. The letter said: 'Ruibin corresponds to the season (the fifth month of the lunar calendar), the time for zongzi (rice dumplings) has arrived (Dragon Boat Festival), the weather is slightly hot, and the master's body is clear and comfortable. It is the auspicious time of the long silk festival (Dragon Boat Festival), receiving the blessed time of the ordered threads (Dragon Boat Festival). Now I send five items of clothing, etc., to match the number of the Dragon Boat Festival. I hope that the master will continue this order of picking mugwort, and grow more luxuriantly like the age of a pine tree, forever illuminating the transmission of the lamp, and always be the leader of guidance.' A brief letter to indicate the meaning, not much to say. Later, when lecturing at Yunhua Temple, a light appeared from his mouth, and in an instant, it turned into a canopy, which everyone could see. In the first year of Yanzai (694 AD), when lecturing on the 'Ten Grounds Chapter', fragrant winds gathered from all directions, and auspicious mist appeared in five colors, not dissipating all day, surrounding the sky and shining on people. It was also felt that heavenly flowers fell like snowflakes (the 'gathering of heavenly flowers' mentioned in Emperor Zhongzong's praise refers to this event). Later, after the new scriptures were translated at the Buddha Prediction Temple, everyone requested Fazang to elaborate and explain. On the Lower Yuan Festival (the fifteenth day of the tenth lunar month), he wrote the title into the preface, and on the evening of the third day before the fifteenth day of the twelfth lunar month, when lecturing on the theory of the shaking of the Huazang Sea.
講室及寺院欻然震吼。聽眾稻麻嘆未曾有。當寺龍象狀聞天上。則天御筆批答云。省狀具之。昨因敷演微言弘揚秘頤。初譯之日夢甘露以呈祥。開講之辰感地動而標異。斯乃如來降祉用符九會之文。豈朕庸虛敢當六種之動。披覽來狀欣暢兼懷。仍命史官編于載籍。無慮前後講新舊兩經三十餘遍。大帝永隆年中。雍州長安縣人郭神亮者修凈行暴終。諸天引詣知足天宮禮敬慈氏。有一菩薩讓之云何不受持華嚴。亮以無人講。為辭曰。有人見講胡得言無。及蘇委說。眾驗藏之弘轉妙輪人天咸慶矣。故演義鈔顯證云。講得五云凝空六種震地。向非入慈悲之室著和忍之衣升空觀之座而能融智海播辯河者。孰能與於是乎。此之謂講演因緣。豈非以牢固心設逢極苦樂受深觀心不捨離乎。
第五科曰。夫華嚴大不思議經者。乃常寂光如來於寂場中覺樹下與十方諸佛召塵沙菩薩而所說也。龍勝誦傳下本滿十萬偈。東晉廬山釋慧遠以經流江東多有未備。乃令弟子法凈法領等逾越沙雪遠尋眾經。法領遂至遮拘槃國。求得前分三萬六千偈來歸。時有佛賢三藏為偽秦所擯投趾東林。遠善視之馳使飛書解其擯事。賢后至建康。于道場寺譯出領所獲偈。南林寺法業筆受成五十卷。則知西天應北天之運契期金水之年。東林助南林之緣發光木火之用
【現代漢語翻譯】 現代漢語譯本： 講堂和寺院突然震動轟鳴，聽眾像稻草和麻一樣密集，驚歎從未有過這樣的事情。寺院裡的龍象（比喻傑出的人才）也說聽到了天上的聲音。武則天用御筆批覆說：『奏章已經詳細閱讀。昨天因為宣講精妙的佛法，弘揚深奧的教義，剛開始翻譯的時候，夢見甘露降臨以示吉祥，開始講經的時候，感應到大地震動以示不同尋常。這乃是如來降下福澤，應驗了九會說法的經文。我怎麼敢以自己平庸的資質，承受這六種震動呢？』打開奏章閱讀，感到欣慰和高興。於是命令史官將此事編入史書。大概前後講解新舊兩部經典三十多遍。大帝永隆年間，雍州長安縣人郭神亮修行凈行，突然去世。諸天引導他到知足天宮，禮敬彌勒菩薩。有一位菩薩責備他說：『為什麼不接受和修持《華嚴經》？』郭神亮以沒有人講解為理由推辭說：『有人講解，怎麼能說沒有人呢？』等到他醒來詳細說明情況，大家驗證經藏，知道是弘揚妙法的轉輪聖王，人天都感到慶幸。所以《演義鈔》中明顯地證明說：『講經講得五彩祥雲凝聚在空中，六種震動發生在地上。如果不是進入慈悲的房間，穿著和忍的衣服，登上空觀的座位，能夠融匯智慧之海，傳播辯才之河的人，誰能夠做到這樣呢？』這就是所謂的講演因緣。難道不是因為以牢固的心，即使遇到極端的苦樂，也以深刻的觀照之心而不捨離嗎？ 第五科說：『《華嚴大不思議經》這部經，是常寂光如來在寂靜的道場中，菩提樹下，與十方諸佛召集無數菩薩所說的。龍勝（Nāgārjuna，印度佛教大乘中觀學派創始人）誦讀並傳下來的原本有十萬偈。東晉廬山的釋慧遠（334-416，東晉時期佛教領袖）因為經書流傳到江東一帶，有很多不完備的地方，於是命令弟子法凈、法領等人，跋山涉水，遠去尋找各種經書。法領於是到達遮拘槃國，求得前分三萬六千偈回來。當時有佛賢三藏（Buddhabhadra，北魏時期來華的印度高僧）被偽秦所排斥，投奔到東林寺。慧遠善待他，派人飛速寫信解除對他的排斥。佛賢后來到達建康，在道場寺翻譯出法領所獲得的偈頌，南林寺的法業筆錄成五十卷。』由此可知，西天應驗北天的運勢，與金水之年相契合，東林寺幫助南林寺的因緣，發揮了木火的作用。
【English Translation】 English version: The lecture hall and monastery suddenly shook and roared. The audience, as dense as rice and hemp, marveled at how unprecedented this was. The 'dragon elephants' (a metaphor for outstanding talents) of the monastery also said they heard sounds from the heavens. Empress Wu Zetian replied with her imperial brush: 'The memorial has been read in detail. Yesterday, because I expounded subtle Dharma and propagated profound teachings, at the beginning of the translation, I dreamed of sweet dew descending as an auspicious sign, and at the start of the lecture, I sensed the earth shaking as an extraordinary omen. This is indeed the Tathagata bestowing blessings, corresponding to the text of the Nine Assemblies. How dare I, with my mediocre qualities, bear these six kinds of tremors?' Upon opening and reading the memorial, I felt pleased and delighted. Therefore, I ordered the historians to compile this matter into the historical records. Approximately thirty times, both old and new scriptures have been lectured on. During the Yonglong era of the Great Emperor, Guo Shenliang of Chang'an County, Yongzhou, practiced pure conduct and suddenly passed away. Devas led him to the Tushita Heaven to pay respects to Maitreya (慈氏). A Bodhisattva rebuked him, saying, 'Why do you not accept and uphold the Avatamsaka Sutra (華嚴經)?' Guo Shenliang excused himself, saying that no one was lecturing on it, 'If someone is lecturing, how can you say no one is?' When he awoke and explained the situation in detail, everyone verified the scriptures and knew that it was the Chakravartin (轉輪聖王) propagating the wonderful Dharma, and both humans and devas rejoiced. Therefore, the 'Commentary on the Meaning' clearly proves: 'The lecture caused five-colored auspicious clouds to gather in the sky, and six kinds of tremors to occur on the earth. If it were not for someone who entered the room of compassion, wore the robe of forbearance, ascended the seat of empty contemplation, and was able to merge the ocean of wisdom and spread the river of eloquence, who could accomplish this?' This is what is called the cause and condition of lecturing. Is it not because, with a firm mind, even when encountering extreme joy and suffering, one does not abandon it with a profound mind of contemplation? The fifth section says: 'The Avatamsaka Sutra (華嚴大不思議經), the Great Inconceivable Sutra, was spoken by the Dharmakaya Buddha (常寂光如來) in the tranquil Bodhimanda (寂場), under the Bodhi tree, summoning Buddhas from the ten directions and countless Bodhisattvas. Nāgārjuna (龍勝) recited and transmitted the original text, which contained one hundred thousand verses. During the Eastern Jin Dynasty, Master Huiyuan (釋慧遠) of Mount Lu (廬山) noticed that many parts of the sutra were incomplete as it circulated in the Jiangdong region. Therefore, he ordered his disciples, Fa Jing and Fa Ling, to travel far and wide, traversing mountains and snow, to seek various scriptures. Fa Ling then arrived in the country of Zhajupantuo (遮拘槃國) and obtained the first part, containing thirty-six thousand verses, and returned. At that time, Tripitaka Master Buddhabhadra (佛賢三藏) was rejected by the Pseudo-Qin and sought refuge at Donglin Monastery (東林寺). Huiyuan treated him kindly and sent a swift letter to resolve his rejection. Buddhabhadra later arrived in Jiankang and translated the verses obtained by Fa Ling at Daocheng Monastery (道場寺), which were recorded by Fa Ye of Nanlin Monastery (南林寺) into fifty volumes.' From this, it can be known that the destiny of the Western Heaven corresponds to the fortune of the Northern Heaven, coinciding with the years of metal and water. The connection between Donglin Monastery and Nanlin Monastery brought forth the function of wood and fire.
。共成大事益耀中華。東安寺慧嚴．道場寺慧觀．及學士謝靈運．等。潤文分成六十卷。然于入法界品內有兩處文脫(一從摩耶夫人後至彌勒菩薩前中間。天主光等十善知識。二從彌勒后至普賢前中間。脫文殊申手案善財頂等半紙余文)。歷年僅乎四百。制疏余乎五三。經來未盡之言猶如射地。義有不安之處。頗類窺天。莫究闕遺強成箋釋。唯藏每慨百城之說多虧一道之文。捧香軸以徒悲。擁疑襟而莫決。引領西望日庶幾乎。果至聖唐調露之際有中天竺三藏地婆訶羅(此云日昭)。赍此梵本來屆。藏乃親共仇校。顯驗缺如。聲聞于天。尋奉綸旨與成塵基師等譯出補之。復禮潤文。慧智度語。依六帙本為定。暨女皇革命變唐為周。遣使往于闐國求索梵本。仍迎三藏實叉難陀(此言喜學)譯在神都。作起乎證聖䍧年。功成乎聖歷狶歲。計益九千偈。勒成八十卷(通舊翻合四萬五千偈)。命藏筆受。復禮綴文。梵僧戰陀．提婆二人譯語。仍詔唐三藏義凈．海東法將圓測．江陵禪師弘景．及諸大德神英法寶而下審覆證義。于譯堂前陸地開百葉蓮華。眾睹禎祥競加精練。然攻木后其節目致貫華眩彼文心。雖益數品新言反脫日照所補。文既乖緒續者懵焉。藏以宋唐兩翻對勘梵本。經資線義雅協結鬘。持日照之補文綴喜學之漏處。遂
【現代漢語翻譯】 共襄盛舉，更加彰顯中華的輝煌。東安寺的慧嚴、道場寺的慧觀，以及學士謝靈運等人，共同潤飾文字，最終完成的書六十卷。然而，在《入法界品》中，有兩處文字缺失（一處是從摩耶夫人之後到彌勒菩薩之前，缺失天主光等十位善知識的內容；另一處是從彌勒之後到普賢之前，缺失文殊菩薩伸手按在善財童子頭頂等半張紙的文字）。 歷經近四百年，註疏也已超過五十三部。對於佛經中尚未窮盡的深意，就像射箭射在地上一樣難以企及；對於經義中存在疑問的地方，又像是從管中窺視天空一樣難以洞察全貌。在對經文理解尚有缺失的情況下勉強進行箋註疏解，唯有（法）藏法師常常慨嘆百城煙水之說，卻在經文中缺失了一段重要的文字。手捧經卷，徒增悲傷；心中充滿疑惑，卻無法解決。翹首西望，希望能有所發現。 果不其然，到了聖唐調露年間，有中天竺的三藏地婆訶羅（意為日昭）帶著梵文字來到（中國）。（法）藏法師親自與他共同校對，果然發現了缺失之處，這件事傳遍了天下。不久，奉皇上的旨意，與成塵基法師等人一起翻譯並補全了缺失的文字，又由復禮潤飾文字，慧智負責語句的潤色，最終以六十卷的版本為定本。等到女皇革命，改唐為周時，派遣使者前往于闐國尋求梵文字，並迎請三藏實叉難陀（意為喜學）到神都進行翻譯。從證聖元年開始，到聖歷狶歲完成，總共增加了九千偈，編纂成八十卷（連同舊譯本共計四萬五千偈）。 皇上命（法）藏法師筆受，復禮負責綴文，梵僧戰陀、提婆二人負責翻譯，並詔令唐三藏義凈、海東法將圓測、江陵禪師弘景以及諸位大德神英、法寶等人審閱並考證經義。在譯經堂前的陸地上，盛開了一朵百葉蓮花，眾人目睹這一祥瑞之兆，更加精進地進行翻譯。然而，就像雕琢木頭一樣，在後面加工的反而不如原來的精妙，就像用華麗的文采掩蓋了原本的文心一樣。雖然增加了幾品新的內容，反而缺失了日昭三藏所補全的文字。由於經文的脈絡被打亂，後來的研究者感到茫然不知所措。（法）藏法師將宋朝和唐朝的兩個譯本與梵文字進行對照，發現經文的意義與《結鬘經》的義理非常吻合，於是就用日昭三藏所補全的文字，補在了喜學三藏所遺漏的地方，最終完成了這部經典的翻譯。
【English Translation】 Together, we accomplish great things and further illuminate the glory of China. The Venerable Huiyan of Dong'an Monastery, the Venerable Huiguan of Daochang Monastery, and the scholar Xie Lingyun, among others, jointly polished the text, ultimately completing sixty volumes. However, within the 'Entering the Dharma Realm' chapter, there were two instances of missing text (one from after Maya, the mother of the Buddha, to before Maitreya Bodhisattva, missing the content of the ten virtuous friends such as the Lord of Light; the other from after Maitreya to before Samantabhadra, missing about half a page of text describing Manjushri Bodhisattva extending his hand to touch Sudhana's head). Nearly four hundred years have passed, and the commentaries have exceeded fifty-three. The profound meanings within the sutras that have not yet been fully explored are as unattainable as shooting an arrow into the ground; the doubtful points in the sutra's meaning are like peering at the sky through a pipe, making it difficult to grasp the whole picture. Forcibly annotating and explaining the sutras when understanding is still lacking, only Dharma Master (Fa)zang often lamented the saying of a hundred cities, yet an important passage was missing from the sutra. Holding the sutra scroll, only sorrow increases; the heart is filled with doubts, yet they cannot be resolved. Looking westward, hoping to find something. Sure enough, during the Tiaolu era of the Holy Tang Dynasty, the Tripitaka master Divakara (meaning 'Sun Illuminating') from Central India brought the Sanskrit text to (China). Dharma Master (Fa)zang personally proofread it with him, and indeed discovered the missing parts, and this matter spread throughout the world. Soon, by imperial decree, he translated and supplemented the missing text with Dharma Master Chengchenji and others, and Fuli polished the text, and Huizhi was responsible for polishing the sentences, and finally the sixty-volume version was finalized. When the Empress revolutionized and changed the Tang to the Zhou Dynasty, she sent envoys to the Kingdom of Khotan to seek the Sanskrit text, and invited the Tripitaka master Siksananda (meaning 'Joy of Learning') to the capital to translate it. Starting from the first year of the Zhengsheng era and ending in the Xisui year of the Shengli era, a total of nine thousand gathas were added, compiled into eighty volumes (including the old translation, a total of forty-five thousand gathas). The Emperor ordered Dharma Master (Fa)zang to write it down, Fuli was responsible for composing the text, the Sanskrit monks Jiantuo and Deva were responsible for the translation, and the Tang Tripitaka master Yijing, the Hae Dong Dharma General Woncheuk, the Jiangling Zen Master Hongjing, and the great virtues Shenying and Fabao were ordered to review and verify the meaning of the sutra. In front of the translation hall, a hundred-petaled lotus flower bloomed on the ground, and everyone witnessed this auspicious sign and translated more diligently. However, like carving wood, the later processing is not as exquisite as the original, just like using gorgeous writing to cover up the original mind of the text. Although a few new articles have been added, the text supplemented by Tripitaka Master Divakara is missing instead. Because the context of the sutra was disrupted, later researchers felt at a loss. Dharma Master (Fa)zang compared the two translations of the Song and Tang Dynasties with the Sanskrit text, and found that the meaning of the sutra was very consistent with the meaning of the Gandavyuha Sutra, so he used the text supplemented by Tripitaka Master Divakara to supplement the omissions of Tripitaka Master Siksananda, and finally completed the translation of this classic.
得泉始細而增廣月暫虧而還圓。今之所傳第四本是。清涼山鎮國沙門澄觀疏玄義云。其第三本先已流行。故今代上之經猶多脫者。愿諸達識見闕而續之則觀之累詞悃愊後進宜勿忘焉。久視年中又奉詔翻大乘入楞伽經七卷進內。璽書褒之曰。得所譯楞伽經。補求那之闕文。翦流支之繁句。鉤深致遠文要義該。唯識論宗于茲顯矣。凡與日照譯密嚴等經論十有餘部合二十四卷。並則天制序深加贊述。復至神龍年中。與喜學奉詔于林光殿譯大寶積經。文殊師利授記會三卷。藏本資西胤雅善梵言。生寓東華精詳漢字。故初承日照則高山擅價。后從喜學則至海騰功。得以備詢西宗增衍東美。[打-丁+(乂/友)]乎十德之萃。擷其九會之芳。此之謂傳譯因緣。豈非以無間心觀其真理盡未來際不覺其久乎。
第六科曰。初至相儼和尚每嗟大教久阻中興。會驅光統椎輪益仰聖尊大路因躡。扶纖指于慧表。緝妙宗于毫端。成華嚴經中搜玄義鈔五卷。其文也玉寡。其理也金相追琢為難。镕裁有待。藏以親窺室奧獨擅國工。善巧逞能其器甚利。乃效同恥者之述撰探玄記二十通。俾璞玉耀嚴身之華渾金成刮膜之具。既玉無泣者或金可懸乎。抑且味搜探之二言。品先後於一字。先搜則艱矣(搜者索求具擇閱眾聚七訓)。后探則便焉(探者
【現代漢語翻譯】 現代漢語譯本：
就像泉水，開始時細小，逐漸增廣；又像月亮，暫時虧缺，終將圓滿。現在流傳的第四個版本就是如此。清涼山鎮國沙門澄觀在《華嚴經玄義疏》中說，第三個版本先前已經流行，所以現今流傳的經文仍然有很多脫漏之處。希望各位有識之士能夠發現缺失並加以補續，這樣才不辜負澄觀的多次懇切陳述，後來的學者也不應該忘記這件事。久視年間，又奉詔翻譯了《大乘入楞伽經》七卷進獻朝廷。武則天頒佈詔書褒獎說：『所翻譯的《楞伽經》，彌補了求那跋陀羅（Guṇabhadra）的闕文，刪減了流支（Bodhiruci）的繁瑣語句，鉤深致遠，文辭精要，義理賅備。《唯識論》的宗旨因此得以彰顯。』總共與日照（Rizhao）等人翻譯《密嚴經》等經論十餘部，合計二十四卷。武則天還親自撰寫序言，加以讚揚。後來到了神龍年間，又與喜學（Xixue）奉詔在林光殿翻譯《大寶積經·文殊師利授記會》三卷。藏本（Cangben）精通西域的語言，擅長梵語，生於東方，精通漢字。所以當初輔助日照時，就如同高山一樣價值連城；後來跟隨喜學，就如同大海一樣功德無量。得以廣泛諮詢西域的宗派，增添和發展東方的美好。[打-丁+(乂/友)]乎具備十種美德的人才，擷取了九次法會的精華。這就是所謂的傳譯因緣。這難道不是因為以無間斷的心觀照真理，盡未來際也不覺得時間長久嗎？
第六科說：最初至相（Zhixiang）和尚常常嘆息佛法衰微，很久沒有中興。適逢驅光統（Quguangtong）重振佛法，更加仰慕聖尊的偉大道路。扶持纖細的手指在慧表上書寫，輯錄微妙的宗旨于毫端。完成了《華嚴經》中的《搜玄義鈔》五卷。它的文字像玉一樣精簡，它的道理像金一樣需要反覆琢磨才能相合，熔鑄和裁剪都需要等待時機。藏以能夠親自窺探室奧而獨擅國工之名。善巧地施展才能，他的工具非常鋒利。於是傚法那些與自己有同樣想法的人，撰寫了《探玄記》二十篇，使得璞玉能夠閃耀裝飾身體的光華，渾金能夠成為颳去眼翳的工具。既然美玉沒有瑕疵，那麼黃金又怎麼會被懸置呢？而且仔細品味『搜』和『探』這兩個字，辨別先後順序。先『搜』就很難了（『搜』的意思是索求、具擇、閱眾、聚集，是七種訓釋）。后『探』就容易了（『探』的意思是探取）。 English version:
It is like a spring, starting small and gradually expanding; and like the moon, temporarily waning but eventually becoming full. The fourth version that is now circulating is like this. The State-Protecting Śrāmaṇa Chengguan (澄觀) of Qingliang Mountain (清涼山) said in his commentary on the 'Profound Meaning of the Avataṃsaka Sūtra' (華嚴經玄義疏) that the third version had already been circulating, so the scriptures circulating today still have many omissions. It is hoped that all discerning individuals will be able to discover the missing parts and supplement them, so as not to disappoint Chengguan's repeated and earnest statements, and that later scholars should not forget this matter. During the Jiushi (久視) era, he was again ordered to translate the seven fascicles of the 'Laṅkāvatāra Sūtra' (大乘入楞伽經) and present them to the court. Empress Wu Zetian (武則天) issued an edict praising him, saying: 'The translated 'Laṅkāvatāra Sūtra' (楞伽經) fills in the missing texts of Guṇabhadra (求那跋陀羅), and reduces the verbose sentences of Bodhiruci (流支), reaching profound depths and conveying far-reaching meanings, with concise words and comprehensive doctrines. The tenets of the 'Consciousness-Only' (唯識論) school are thus revealed.' In total, he translated more than ten scriptures and treatises, including the 'Ghaṇavyūha Sūtra' (密嚴經), with Rizhao (日照) and others, totaling twenty-four fascicles. Wu Zetian also personally wrote a preface, adding praise. Later, during the Shenlong (神龍) era, he and Xixue (喜學) were ordered to translate the three fascicles of the 'Mañjuśrīvyākaraṇa Assembly' (文殊師利授記會) of the 'Mahāratnakūṭa Sūtra' (大寶積經) in the Lingguang Hall (林光殿). Cangben (藏本) was proficient in the languages of the Western Regions, skilled in Sanskrit, born in the East, and proficient in Chinese characters. Therefore, when he initially assisted Rizhao (日照), he was as valuable as a high mountain; later, when he followed Xixue (喜學), he was as meritorious as the vast ocean. He was able to widely consult the sects of the Western Regions, adding and developing the beauty of the East. [打-丁+(乂/友)] He was a talent possessing ten virtues, and he extracted the essence of the nine assemblies. This is what is meant by the karmic conditions of translation. Is it not because of observing the truth with an uninterrupted mind, that one does not feel the length of time even to the end of the future?
The sixth section says: Initially, the Venerable Zhixiang (至相) often lamented that the Buddha-dharma was declining and had not been revived for a long time. It happened that Quguangtong (驅光統) revived the Buddha-dharma, and even more admired the great path of the Holy One. He supported slender fingers to write on the tablet of wisdom, and compiled subtle tenets at the tip of the brush. He completed the five fascicles of the 'Notes on Searching the Profound Meaning' (搜玄義鈔) in the 'Avataṃsaka Sūtra' (華嚴經). Its words are as concise as jade, and its principles are like gold that needs to be repeatedly polished to be compatible. Casting and tailoring require waiting for the right opportunity. Cang (藏) was able to personally explore the inner secrets and exclusively possessed the name of a national craftsman. Skillfully displaying his talents, his tools were very sharp. Therefore, he imitated those who shared his ideas and wrote twenty chapters of the 'Records of Exploring the Profound' (探玄記), so that the unpolished jade could shine with the glory of decorating the body, and the pure gold could become a tool for scraping away eye diseases. Since the beautiful jade has no flaws, how could the gold be suspended? Moreover, carefully savor the two words 'search' (搜) and 'explore' (探), and distinguish the order of priority. To 'search' first is difficult (the meaning of 'search' is to seek, select, review, gather, and is a sevenfold explanation). To 'explore' later is easy (the meaning of 'explore' is to probe).
【English Translation】 English version:
It is like a spring, starting small and gradually expanding; and like the moon, temporarily waning but eventually becoming full. The fourth version that is now circulating is like this. The State-Protecting Śrāmaṇa Chengguan (澄觀) of Qingliang Mountain (清涼山) said in his commentary on the 'Profound Meaning of the Avataṃsaka Sūtra' (華嚴經玄義疏) that the third version had already been circulating, so the scriptures circulating today still have many omissions. It is hoped that all discerning individuals will be able to discover the missing parts and supplement them, so as not to disappoint Chengguan's repeated and earnest statements, and that later scholars should not forget this matter. During the Jiushi (久視) era, he was again ordered to translate the seven fascicles of the 'Laṅkāvatāra Sūtra' (大乘入楞伽經) and present them to the court. Empress Wu Zetian (武則天) issued an edict praising him, saying: 'The translated 'Laṅkāvatāra Sūtra' (楞伽經) fills in the missing texts of Guṇabhadra (求那跋陀羅), and reduces the verbose sentences of Bodhiruci (流支), reaching profound depths and conveying far-reaching meanings, with concise words and comprehensive doctrines. The tenets of the 'Consciousness-Only' (唯識論) school are thus revealed.' In total, he translated more than ten scriptures and treatises, including the 'Ghaṇavyūha Sūtra' (密嚴經), with Rizhao (日照) and others, totaling twenty-four fascicles. Wu Zetian also personally wrote a preface, adding praise. Later, during the Shenlong (神龍) era, he and Xixue (喜學) were ordered to translate the three fascicles of the 'Mañjuśrīvyākaraṇa Assembly' (文殊師利授記會) of the 'Mahāratnakūṭa Sūtra' (大寶積經) in the Lingguang Hall (林光殿). Cangben (藏本) was proficient in the languages of the Western Regions, skilled in Sanskrit, born in the East, and proficient in Chinese characters. Therefore, when he initially assisted Rizhao (日照), he was as valuable as a high mountain; later, when he followed Xixue (喜學), he was as meritorious as the vast ocean. He was able to widely consult the sects of the Western Regions, adding and developing the beauty of the East. [打-丁+(乂/友)] He was a talent possessing ten virtues, and he extracted the essence of the nine assemblies. This is what is meant by the karmic conditions of translation. Is it not because of observing the truth with an uninterrupted mind, that one does not feel the length of time even to the end of the future?
The sixth section says: Initially, the Venerable Zhixiang (至相) often lamented that the Buddha-dharma was declining and had not been revived for a long time. It happened that Quguangtong (驅光統) revived the Buddha-dharma, and even more admired the great path of the Holy One. He supported slender fingers to write on the tablet of wisdom, and compiled subtle tenets at the tip of the brush. He completed the five fascicles of the 'Notes on Searching the Profound Meaning' (搜玄義鈔) in the 'Avataṃsaka Sūtra' (華嚴經). Its words are as concise as jade, and its principles are like gold that needs to be repeatedly polished to be compatible. Casting and tailoring require waiting for the right opportunity. Cang (藏) was able to personally explore the inner secrets and exclusively possessed the name of a national craftsman. Skillfully displaying his talents, his tools were very sharp. Therefore, he imitated those who shared his ideas and wrote twenty chapters of the 'Records of Exploring the Profound' (探玄記), so that the unpolished jade could shine with the glory of decorating the body, and the pure gold could become a tool for scraping away eye diseases. Since the beautiful jade has no flaws, how could the gold be suspended? Moreover, carefully savor the two words 'search' (搜) and 'explore' (探), and distinguish the order of priority. To 'search' first is difficult (the meaning of 'search' is to seek, select, review, gather, and is a sevenfold explanation). To 'explore' later is easy (the meaning of 'explore' is to probe).
取試循引候五訓)。其難也擇而聚之之勞。其易也引而取之之速。蓋師列十門而搜已資尋一經而探之然。或㳂淺就深陟遐自邇。聊憑俗諦試較真談。則周禮夏官條職名中有搜人焉有探人焉。搜人掌十二閑務審行九政以導悟昏蒙。其猶儼之搜玄統十二分教宗舉九部以開示知見耶。探人掌誦敘王志道國政事以巡天下而喻說諸侯使不迷惑曉萬民之心正向王化。亦猶藏之探玄傳通佛意演法宗趣以喻世間而掩映眾說使不混淆開群生之目深感佛恩耶。窮一化之始終。資二玄之廣略。可謂立之斯立正是玄之又玄。若向二帙不倚五編則撫持也儻然靡暢或據五編不憑二帙則咀嚼也澹乎無味。野諺雲師明弟子哲豈前後相成之謂乎。舉要言之。搜玄者索隱之離辭。探玄者鉤深之異語隱能心索十玄之妙旨霞張。深可力鉤十義之圓科月滿(儼公搜玄分齊者豈謂大經玄旨有分齊而可搜乎。但自立十玄義門以通經旨俾通智境應指言搜十玄義之分齊耳。冒陳瞽言幸詳其致)遂使包羞者前哲受賜者後生。儼藏連稱提孩具審。古所謂死且不朽久而彌芳者歟。自余鐘虛而有問必酬劍利而無疑不剖。涉華嚴之缊者。撮機要而補之。其名數曰教分記三卷．指歸一卷．綱目一卷．玄義章一卷．策林一卷。就是示歸路之十科也。各標十義通顯百門。移海影于目前。簇蓮
界于掌上。復以行愿所極止觀方成乃擬天臺法華。著華嚴三昧觀．華藏世界觀．妄盡還源觀各一通。可令有目得珠孰曰我心匪鑒蔚傳盛觀雅契沖宗又顧象教誕敷龍經𥧲盛(大經結集之後。龍王收入其宮。樹誦傳下本。亦是大龍菩薩所導化焉。況初譯經時。龍變青衣童子躬自給侍。道英說海神來聽致雨救旱。亦是二韻故輒號曰龍經。亦猶儒教春秋感麟而作目為麟史或稱麟經。四聖標題義亦無爽)讀誦者竹葦聲訓為𥱼橇。而況天語土音燕肝越膽。茍非會釋焉可辨通。遂別鈔解晉經中梵語為一編。新經梵語華言共成音義一卷。自敘云。讀經之士實所要焉(新經音義不見東流。唯有弟子慧苑音義兩卷。或者向秀之注南華後傳郭象之名乎。或應潤色耳)。實顯驗言題誨人不倦。古有華嚴經內佛名二卷菩薩名一卷。莫知集者而鳩聚闕如。藏乃𨵃載其名略無遺漏添成五軸。為世所珍。經出虬宮已來。西東靈驗繁蔚。而或班班僧史或聒聒俚談。義學之徒心均暢日耳功是競躬覽者稀。由是簡二傳而聚異聞。考百祥而謄近說。緝華嚴傳五卷。或名纂靈記(此記未畢而逝。門人慧苑慧英等續之別加論贊。文極省約所益無幾)。使千古如面知祖習之無妄焉。楞伽實難於往入。密嚴非易得鉤深。梵網真詮法門嚴憲。三界無怙唯戒可恃。皆成義疏備
【現代漢語翻譯】 現代漢語譯本： 他將（佛法）掌握于手掌之中。又以行持和願力達到極致，止觀才能成就，於是傚法天臺宗的《法華經》。撰寫了《華嚴三昧觀》、《華藏世界觀》、《妄盡還源觀》各一篇。可以讓有眼之人得到寶珠，誰說我的心不是明鏡呢？蔚為壯觀的景象廣泛流傳，高雅的見解與深奧的宗旨相契合。又考慮到佛教的廣泛傳播，《龍經》非常興盛（大經結集之後，龍王將其收入宮中，樹木誦讀傳下原本，也是大龍菩薩所引導教化。況且最初翻譯佛經時，龍變成青衣童子親自服侍。道英說海神前來聽經，祈雨解除旱情，也是這兩種情況，所以稱之為《龍經》。也像儒教《春秋》因感應麒麟而作，稱為《麟史》或《麟經》。四聖的標題意義也沒有什麼不同）。讀誦的人把竹葦的聲音訓練成吳地的方言。更何況天竺語和漢語，就像要把燕國的肝臟移植到越國人的膽囊里一樣困難。如果不是精通解釋，怎麼能辨別貫通呢？於是另外抄錄解釋晉朝翻譯的佛經中的梵語為一編。新翻譯的佛經的梵語和漢語共同組成音義一卷。他在自序中說，讀經的人確實需要它（新翻譯的佛經的音義沒有流傳到東方，只有弟子慧苑的音義兩卷。或許就像向秀註釋《南華經》后，郭象的名聲也隨之傳開一樣。或許只是潤色而已）。確實是顯而易見的經驗之談，教誨人不知疲倦。古時候有《華嚴經》內的佛名二卷，菩薩名一卷，不知道是誰收集的，而且收集得不完整。他從藏經中廣泛蒐集，幾乎沒有遺漏，補充成五軸，被世人所珍視。自從佛經從龍宮傳出以來，東西方的靈驗事蹟非常繁盛，有的記載在僧史中，有的流傳在民間。義學的門徒都喜歡用耳朵聽，爭相炫耀，親自閱讀的人很少。因此，他簡擇兩種傳記，收集不同的傳聞，考證各種祥瑞，謄寫近代的說法，編纂了《華嚴傳》五卷，又名《纂靈記》（這部書沒有完成他就去世了，他的門人慧苑、慧英等續寫，另外加上論贊，文字非常簡略，沒有什麼增益）。使千古之人如親眼所見，知道祖師的修行沒有虛妄。進入《楞伽經》的境界實在困難，探究《密嚴經》的深奧也不容易。《梵網經》是真正的詮釋，法門莊嚴而有法度。三界沒有依靠，只有戒律可以依靠。都寫成了義疏，完備。
【English Translation】 English version: He held (the Dharma) in the palm of his hand. Moreover, only when practice and vows reach their peak can cessation and contemplation be achieved, thus emulating the Tiantai school's 'Lotus Sutra'. He wrote 'Huayan Samadhi Contemplation', 'Huazang World Contemplation', and 'Exhausting Illusion and Returning to the Source Contemplation', each in one volume. It allows those with eyes to obtain the pearl, who can say that my mind is not a mirror? The magnificent sight is widely spread, and the elegant views are in harmony with the profound principles. Furthermore, considering the widespread dissemination of Buddhism, the 'Dragon Sutra' is very prosperous (after the compilation of the Great Sutra, the Dragon King took it into his palace, and the trees recited and passed down the original version, which was also guided and transformed by the Great Dragon Bodhisattva. Moreover, when the scriptures were first translated, the dragon transformed into a boy in green clothes to serve personally. Daoying said that the Sea God came to listen to the scriptures and prayed for rain to relieve the drought, which are also these two situations, so it is called the 'Dragon Sutra'. It is also like the Confucian 'Spring and Autumn Annals' which was written in response to the Qilin, and is called 'Lin History' or 'Lin Sutra'. The meaning of the titles of the Four Sages is also the same). Those who recite it train the sound of bamboo reeds into the Wu dialect. Moreover, the languages of India and China are as difficult as transplanting the liver of Yan into the gallbladder of Yue. If one is not proficient in interpretation, how can one distinguish and understand? Therefore, he separately transcribed and explained the Sanskrit in the Jin Dynasty translations of the scriptures into one compilation. The Sanskrit and Chinese of the newly translated scriptures together form a volume of phonetics and meanings. In his preface, he said that those who read the scriptures really need it (the phonetics and meanings of the newly translated scriptures have not been transmitted to the East, only the two volumes of phonetics and meanings of the disciple Huiyuan. Perhaps it is like Xiang Xiu's commentary on the 'Nanhua Sutra', after which Guo Xiang's name was also spread. Perhaps it is just embellishment). It is indeed obvious experiential knowledge, teaching people tirelessly. In ancient times, there were two volumes of Buddha names and one volume of Bodhisattva names in the 'Huayan Sutra', and it is not known who collected them, and the collection was incomplete. He extensively collected from the Tripitaka, with almost no omissions, and supplemented them into five volumes, which are cherished by the world. Since the scriptures were transmitted from the Dragon Palace, the miraculous events in the East and West have been very prosperous, some recorded in the monastic history, and some spread among the people. Disciples of righteousness all like to listen with their ears, competing to show off, and few people read them personally. Therefore, he selected two biographies, collected different rumors, verified various auspicious signs, transcribed modern sayings, and compiled five volumes of 'Huayan Biography', also known as 'Zuan Ling Ji' (this book was not completed before he passed away, and his disciples Huiyuan, Huiying, etc. continued to write it, and added comments and praises, the text is very concise, and there is little addition). It makes people of all ages know that the practice of the ancestors is not false. Entering the realm of the 'Lankavatara Sutra' is really difficult, and exploring the profoundness of the 'Ghanavyuha Sutra' is not easy. The 'Brahma Net Sutra' is the true interpretation, the Dharma gate is solemn and has rules. There is no reliance in the three realms, only precepts can be relied upon. All have been written into commentaries, complete.
舉源流(楞伽密嚴疏未詳卷數梵網經疏三卷。見行於世)。加且發矇即山下出泉。升進乃地中生木。三根雖異十信是資。[蓋-去+(大/ㄙ)]導義流俾歸教𥧲。於是制起信論疏兩卷別記一卷(疏或分為上中下三)十二門論。法界無差別論亦編正義。如別流行。多心雖小不輕。疏出塵中經義。法華或云有疏。餘光未照扶桑。媧皇之代太皞也玉鏡披圖金輪耀德。顧貝葉之書甚博。祈悉檀之訣稍頻。乃貢金師子章一篇而仰悟之。此作也搜奇麗水之珍演妙祇林之寶。數幅該義十音成章。疑觀奮吼于狻猊勝獲贐琛于鵝雁。雖云遠取諸物實乃近取諸身。以頷下之光為掌中之寶。則彼玉龍子之實玩豈如金師子之虛求(玉龍子之靈異具如明皇雜錄)。啟沃有餘古今無比。復念妙度餘六真歸在三。般若母于勃陀引無極也。僧伽孫于曇摩續莫大焉。故制三寶別行記一卷。均曉盲聾故也。晚以新經既加一會。舊疏或涉三思。爰隨補袞之文。聊括提綱之義。重述略疏。始妙嚴品至第六行迎知報盡。因越次析十定微言。僅了九定未絕筆而長逝。料簡有十二卷(演義鈔云。聖后所翻文詞富博。賢首將解大愿不終。方至第十九經奄歸寂滅。遺恨何極)。門人宗一．慧苑兩續遺藁。一師足二十軸頗近從蠅。苑公成十六編或譏繼組。是惟尺有所短。詎
【現代漢語翻譯】 舉源流（《楞伽密嚴疏》未詳卷數，《梵網經疏》三卷，見行於世）。加且發矇，即山下出泉；升進乃地中生木。三根雖異，十信是資。引導義流，俾歸教海。於是制《起信論疏》兩卷、《別記》一卷（疏或分為上中下三）、《十二門論》、《法界無差別論》，亦編正義，如別流行。多心雖小不輕，疏出塵中經義。《法華》或云有疏，餘光未照扶桑。媧皇之代太皞也，玉鏡披圖，金輪耀德。顧貝葉之書甚博，祈悉檀（Siddhartha，成就）之訣稍頻。乃貢金師子章一篇而仰悟之。此作也，搜奇麗水之珍，演妙祇林（Jetavana，佛陀常住的精舍）之寶。數幅該義，十音成章。疑觀奮吼于狻猊（suān ní，獅子），勝獲贐琛（jìn chēn，珍貴的禮物）于鵝雁。雖云遠取諸物，實乃近取諸身。以頷下之光為掌中之寶，則彼玉龍子之實玩，豈如金師子之虛求（玉龍子之靈異具如《明皇雜錄》）。啟沃有餘，古今無比。復念妙度餘六，真歸在三。般若（Prajna，智慧）母于勃陀（Buddha，佛陀）引無極也，僧伽（Sangha，僧團）孫于曇摩（Dharma，佛法）續莫大焉。故制《三寶別行記》一卷，均曉盲聾故也。晚以新經既加一會，舊疏或涉三思。爰隨補袞之文，聊括提綱之義。重述略疏，始妙嚴品至第六行迎知報盡。因越次析十定微言，僅了九定未絕筆而長逝。料簡有十二卷（《演義鈔》云：『聖后所翻，文詞富博；賢首將解，大愿不終。方至第十九經，奄歸寂滅，遺恨何極！』）。門人宗一、慧苑兩續遺藁。一師足二十軸，頗近從蠅；苑公成十六編，或譏繼組。是惟尺有所短，詎 現代漢語譯本： 舉出源流（《楞伽密嚴疏》的卷數不詳，《梵網經疏》有三卷，現在世上流傳）。進一步啓發矇昧，就像山下涌出泉水；提升進步就像地中生長樹木。三種根器雖然不同，但都以十信為基礎。引導義理的流向，使之歸向佛教的海洋。因此撰寫了《起信論疏》兩卷、《別記》一卷（這部疏有時分為上、中、下三卷）、《十二門論》、《法界無差別論》，也編寫了正義，像其他著作一樣流行。多心雖然篇幅短小，但卻不可輕視，它疏解了超脫塵世的經義。《法華經》或許有疏，但它的光芒還沒有照到日本。女媧的時代就是太昊的時代，玉鏡展現影象，金輪閃耀德行。考慮到貝葉經的書籍非常博大，祈求悉檀（成就）的訣竅稍微頻繁一些。於是進獻了金師子章一篇，並從中領悟。這部作品啊，蒐集了麗水的珍奇，闡述了祇林（佛陀常住的精舍）的寶藏。幾幅圖畫概括了義理，十種音聲組成了文章。讓人懷疑是獅子在奮力怒吼，勝過獲得鵝雁所帶來的珍貴禮物。雖然說是從外物中遠取譬喻，實際上是從自身中近取譬喻。把下巴的光芒當作掌中的寶貝，那麼玉龍子的實際玩賞，怎麼比得上金師子的虛幻追求呢（玉龍子的靈異事蹟詳見《明皇雜錄》）。啓發教導綽綽有餘，古往今來無與倫比。又想到妙度其餘六度，真正的歸宿在於前三度。般若（智慧）之母對於佛陀（佛陀）的引導是無窮無盡的，僧伽（僧團）的子孫對於曇摩（佛法）的延續是無比偉大的。所以撰寫了《三寶別行記》一卷，是爲了讓盲聾之人都能明白。晚年因為新譯的經典又增加了一會，舊的疏解或許涉及多次思考。於是隨著補充完善的文字，姑且概括提綱的要義。重新闡述略疏，從《妙嚴品》開始到第六行迎接知報結束。因此越過順序分析十定的精微語言，僅僅完成了九定就停止了寫作而去世。整理的資料有十二卷（《演義鈔》說：『聖后所翻譯的，文辭豐富博大；賢首打算解釋，但大愿沒有完成。剛到第十九經，就突然去世，遺留的遺憾是多麼巨大啊！』）。門人宗一、慧苑兩人續寫遺稿。一位老師完成了二十軸，很接近於追隨蒼蠅；苑公完成了十六篇，或許會被譏諷為續貂。這是因為尺寸有所短缺，難道
【English Translation】 Referring to the origin and flow (the number of volumes of the 'Lengqie Miyan Shu' is unknown, the 'Fanwang Jing Shu' has three volumes, which are circulating in the world). Further enlightenment is like a spring emerging from the foot of a mountain; advancement is like a tree growing from the ground. Although the three roots are different, the ten faiths are the foundation. Guiding the flow of meaning, so that it returns to the sea of teachings. Therefore, he composed 'Qixin Lun Shu' in two volumes, 'Bieji' in one volume (the commentary is sometimes divided into three parts: upper, middle, and lower), 'Twelve Gates Treatise', and 'Treatise on the Non-Difference of the Dharmadhatu', and also compiled the correct meaning, like other popular works. Although Duoxin is small, it should not be taken lightly, as it elucidates the meaning of the scriptures that transcend the mundane world. The 'Lotus Sutra' may have a commentary, but its light has not yet shone on Fusang (Japan). The era of Nuwa is also the era of Taihao, the jade mirror displays images, and the golden wheel shines with virtue. Considering that the books of palm leaves are very extensive, pray for the secrets of Siddhartha (Siddhartha, accomplishment) more frequently. Then he presented a chapter on the Golden Lion and realized it. This work, searching for the treasures of Lishui, expounds the treasures of Jetavana (Jetavana, the monastery where the Buddha often resided). Several pictures summarize the meaning, and ten sounds form a chapter. It is suspected that the roar of the Suanni (suān ní, lion) is more victorious than obtaining the precious gifts of geese. Although it is said to take metaphors from distant objects, it is actually taking metaphors from one's own body. Taking the light under the chin as the treasure in the palm, then the actual play of the Jade Dragon Son, how can it compare to the virtual pursuit of the Golden Lion (the spiritual wonders of the Jade Dragon Son are detailed in the 'Ming Huang Zalu'). The enlightenment is more than enough, unparalleled in ancient and modern times. Furthermore, thinking of the remaining six perfections of wonderfulness, the true return lies in the first three. The mother of Prajna (Prajna, wisdom) leads to the Buddha (Buddha, the Buddha) without limit, and the Sangha (Sangha, monastic community) son continues the Dharma (Dharma, the Buddha's teachings) without limit. Therefore, he wrote 'Sanbao Biexing Ji' in one volume, so that the blind and deaf can understand. In his later years, because a new assembly was added to the newly translated scriptures, the old commentaries may involve multiple thoughts. Therefore, following the supplementary and perfect texts, I will briefly summarize the main points of the outline. Restating the brief commentary, starting from the 'Wonderful Adornment Chapter' to the sixth line, welcoming the end of knowledge and retribution. Therefore, skipping the order to analyze the subtle words of the ten samadhis, only completing the nine samadhis and passing away without finishing writing. The collated materials have twelve volumes ('Yanyi Chao' says: 'The Holy Queen's translation is rich and extensive in words; the virtuous head will explain, but the great vow is not completed. Just arrived at the nineteenth sutra, he suddenly passed away, what a great regret!'). Disciples Zongyi and Huiyuan continued to write the posthumous manuscripts. One teacher completed twenty volumes, which is very close to following flies; Yuan Gong completed sixteen chapters, which may be ridiculed as continuing the tail. This is because the size is short, how can
得寸無所遺(演義鈔云。苑公言續而前疏亦刊。筆格文詞不繫先古。致令後學輕夫大經。使遮那心源道流莫挹。普賢行海後進望涯。將欲弘揚遂發慨然之嘆云云。故制疏十意中第三扶昔大義者。皆顯藏公之述)此之謂著述因緣。豈非以折伏心或若失念煩惱暫起即便觀察折伏使觀心相續乎。
第七科曰。藏年十六煉一指于阿育王舍利塔前以申法供。越翌載因入山學道。屬慈親不悆歸奉庭闈。綿歷歲時能竭其力。總章初藏猶為居士。就婆羅門長年請授菩薩戒。或謂西僧曰。是行者誦華嚴兼善講梵網。叟愕且唶曰。但持華嚴功用難測矧解義耶。若有人誦百四十愿已。為得大士具足戒者。無煩別授號天授師。及后歷曰永隆元年覲親于夏州。道次郡牧邑宰靡不郊迎緇侶為榮。屬神龍初張柬之叛逆。藏乃內弘法力外贊皇猷。妖㜸既殲策勛斯及賞以三品。固辭固授。遂請回與弟俾諧榮養。至二年降敕曰。朝議郎行統萬監副監康寶藏頗著行能早從班秩。其兄法藏夙參梵侶深入妙門。傳無盡之燈光照暗境。揮智慧之劍降伏魔怨。兇徒叛逆預識機兆。誠懇自衷每有陳奏。奸回既殄功效居多。雖攝化無著理絕於酬賞。而宅生有緣道存於眷顧。復言就養實寄天倫。宜加榮祿用申朝獎。寶藏可遊擊將軍行威衛隆平府左果毅都尉。兼令侍母不
【現代漢語翻譯】 現代漢語譯本： 『得寸無所遺』（演義鈔中說：苑公的言論延續了之前的疏解，也被刊印。筆法文辭不拘泥於先古，導致後來的學習者輕視偉大的經典，使遮那（Vairochana，毗盧遮那佛）的心源之道流失，普賢（Samantabhadra）的行海讓後進者望而卻步。將要弘揚佛法，於是發出感慨的嘆息等等。所以制定疏解的十個要點中，第三個是扶持昔日的大義，都是顯藏（Fazang）的闡述）。這就是所謂的著述因緣。難道不是因為要以折伏的心，或者如果失去正念，煩惱暫時生起，就立即觀察折伏，使觀心相續不斷嗎？
第七科說：藏（Fazang）十六歲時，在阿育王（Ashoka）舍利塔前焚燒一指，以此來申說法供養。第二年，因為入山學道。恰逢慈母生病，回家侍奉。經歷了多年，竭盡全力。總章初年，藏（Fazang）還是居士，向婆羅門長者請求授予菩薩戒。有人對西來的僧人說：這位修行者誦讀《華嚴經》，並且擅長講解《梵網經》。老僧驚訝且讚歎地說：只是持誦《華嚴經》，功用就難以估量，更何況理解經義呢？如果有人誦讀一百四十愿，就已經得到大士的具足戒，無需另外授予，可以稱為天授師。之後，到了永隆元年，在夏州探望親人。路過郡縣，地方長官沒有不郊外迎接的，僧侶也以此為榮。恰逢神龍初年，張柬之（Zhang Jianzhi）叛逆。藏（Fazang）於是對內弘揚佛法，對外贊助皇室。叛亂平定后，論功行賞，授予三品官職。堅決推辭，但還是被授予。於是請求把官職給弟弟，讓他能夠侍奉贍養父母。到了第二年，下詔說：朝議郎、行統萬監副監康寶藏（Kang Baozang）頗有才能，早就在朝為官。他的哥哥法藏（Fazang）早就加入僧侶行列，深入微妙之門，傳遞無盡的燈光，照亮黑暗的境界，揮舞智慧的寶劍，降伏魔鬼怨恨。兇惡的叛徒叛逆，預先認識到他們的陰謀。誠懇出自內心，每次都有陳奏。奸臣叛亂平定，功效很多。雖然攝化沒有執著，道理上難以酬謝賞賜。但是因為他與眾生有緣，道義上要眷顧。又說他回家贍養父母，實在是寄託了天倫之情。應該增加榮祿，用來表達朝廷的嘉獎。康寶藏（Kang Baozang）可以做遊擊將軍、行威衛隆平府左果毅都尉，兼令侍奉母親。
【English Translation】 English version: 'De cun wu suo yi' (Yan Yi Chao says: Yuan Gong's words continued the previous commentary and were also published. The writing style and diction did not adhere to the ancient ways, causing later learners to belittle the great scriptures, causing the source of Vairochana's mind to be lost, and Samantabhadra's ocean of practice to make later generations lose hope. In order to promote the Dharma, he sighed with emotion, etc. Therefore, among the ten points for formulating the commentary, the third is to support the great righteousness of the past, all of which are explanations by Fazang). This is the so-called cause and condition for writing. Isn't it because one should use the mind of subduing, or if one loses mindfulness and afflictions temporarily arise, one should immediately observe and subdue them, so that the contemplation of the mind continues?
The seventh section says: When Fazang was sixteen years old, he burned one finger in front of Ashoka's (Ashoka) stupa to offer the Dharma. The following year, he entered the mountains to study the Way. It happened that his loving mother fell ill, so he returned home to serve her. Over the years, he did his best. In the early years of the Zongzhang era, Fazang was still a layman and requested to be ordained as a Bodhisattva from a Brahmin elder. Someone said to the Western monks: This practitioner recites the Avatamsaka Sutra and is good at explaining the Brahma Net Sutra. The old monk was surprised and praised, saying: Just reciting the Avatamsaka Sutra has immeasurable merit, let alone understanding its meaning? If someone recites the one hundred and forty vows, they have already received the complete precepts of a great Bodhisattva, and there is no need to be ordained separately, and they can be called a teacher bestowed by heaven. Later, in the first year of Yonglong, he visited his relatives in Xiazhou. Passing through the counties, the local officials all welcomed him outside the city, and the monks also took this as an honor. It happened that in the early years of Shenlong, Zhang Jianzhi rebelled. Fazang then internally promoted the Dharma and externally supported the imperial family. After the rebellion was quelled, merits were rewarded, and he was granted a third-rank official position. He firmly declined, but was still granted it. So he requested to give the official position to his younger brother so that he could serve and support his parents. In the second year, an edict was issued saying: Kang Baozang, the court advisor and deputy supervisor of Tongwan, is quite capable and has been in the court for a long time. His elder brother, Fazang, joined the ranks of monks early, deeply entered the gate of subtlety, transmitted the endless light of the lamp, illuminated the dark realm, and wielded the sword of wisdom to subdue demons and resentment. The wicked rebels foresaw their conspiracy. His sincerity came from the heart, and he made presentations every time. The rebellion of the treacherous officials was quelled, and the effect was great. Although the conversion was without attachment, it is difficult to repay the reward in principle. But because he has a connection with sentient beings, he should be taken care of morally. He also said that he returned home to support his parents, which is really entrusting the affection of heaven. He should increase his honor and salary to express the court's commendation. Kang Baozang can be a guerrilla general, a left Guoyi Duwei of the Longping Prefecture of the Weiwei, and also be ordered to serve his mother.
須差使主者施行。斯惟智鏡如磨戒珠無颣。進度協忠貞之節。慈光融孝友之規。故得神人無功匪伐其善君子不械能尊厥親。曾子所言國人稱願然曰幸哉有子如此。所謂孝也已者法師其人也。此之謂修身因緣。豈非以善巧心靜觀真理不礙隨事巧修萬行乎。
第八科曰。垂拱三載雲漢之詩作矣。詔藏於西明寺立壇祈之。長安邑尹張魯客為請主。每夕齋戒。未七日雨沾洽。天冊萬歲中雍州長吏建安王綰留務值愆陽。亦求藏致之。應如響答。嘗于曹州講場適辨教宗邪正。有道士謂訾玄元含怒問曰。諸法為平等以不。答平等不平等。又問何有二耶。答真俗異故非一概。黃冠益奰大詬三寶。翌旦颒面歘見鬚眉隨手墮落。遍體瘡皰遽來。懺過愿轉華嚴百遍。讀經未半形質復舊。神功元年契丹拒命出師討之。特詔藏依經教遏寇虐。乃奏曰。若令摧伏怨敵請約左道諸法。詔從之。法師盥浴更衣建立十一面道場置光音像行道。始數日羯虜睹王師無數神王之眾。或矚觀音之像浮空而至。犬羊之群相次逗撓月捷以聞。天后優詔勞之曰。蒯城之外兵士聞天鼓之聲。良鄉縣中賊眾睹觀音之像。醴酒流甘於陳塞。仙駕引纛于軍前。此神兵之掃除。蓋慈力之加被。長安四年冬杪于內道場因對揚言及岐州舍利是阿育王靈蹟。即魏冊所載扶風塔是。則
【現代漢語翻譯】 現代漢語譯本：需要差遣主事者來施行。這就像智慧之鏡經過磨礪，戒律之珠沒有瑕疵。行為合乎忠誠正直的節操，慈悲之光融合孝順友愛的規範。所以能使神人無需功勞也能彰顯其善，君子不需刑具也能尊敬其親人。《曾子》里所說的，國人都稱讚希望，說『幸運啊，有這樣的兒子！』這就是所謂的孝道啊！法師就是這樣的人。這就是所謂的修身因緣。這難道不是因為以善巧的心靜觀真理，不妨礙隨著事情巧妙地修行各種善行嗎？
第八科說，垂拱三年（公元687年）《雲漢》這首詩作成了。皇帝下詔將它藏在西明寺，設立祭壇祈求。長安縣尹張魯客請求主持此事，每天晚上齋戒。不到七天，就下起了充足的雨水。天冊萬歲年間（公元695-696年），雍州長官建安王綰因為政務耽誤了農時，導致天旱，也請求將《雲漢》藏於寺中祈雨，結果應驗如回聲一般迅速。曾經在曹州講經的場所，適逢辨別佛教宗派的邪正。有個道士名叫訾玄元，含怒問道：『諸法是平等的還是不平等的？』法師回答：『平等也不平等。』道士又問：『為什麼有兩種說法？』法師回答：『因為真諦和俗諦不同，所以不能一概而論。』道士更加憤怒，大罵佛教三寶。第二天早上洗臉時，忽然發現鬍鬚眉毛隨著手掉落，全身長滿瘡皰。於是懺悔過錯，發願轉讀《華嚴經》一百遍。經還沒讀完一半，形貌就恢復了原樣。神功元年（公元697年），契丹反抗朝廷的命令，朝廷出兵討伐。皇帝特地下詔將《雲漢》藏於寺中，依照經教來阻止寇賊的侵略。於是上奏說：『如果能摧毀怨敵，請允許採用左道（指其他法術）的各種方法。』皇帝同意了。法師沐浴更衣，建立十一面觀音道場，安置光音菩薩像，進行法事。開始幾天，契丹士兵看到王師中有無數神王之眾，或者看到觀音菩薩的像浮在空中而來。契丹的軍隊接連潰敗，每月都有捷報傳來。天后（武則天）下詔優待慰勞法師，說：『在蒯城之外，兵士們聽到天鼓的聲音；在良鄉縣中，賊寇們看到觀音菩薩的像。甘甜的美酒像流水一樣在軍營中涌現，仙人的儀仗在軍隊前面引導。這是神兵的掃除，是慈悲力量的加被。』長安四年（公元704年）冬天，在內道場中，因為談論到岐州的舍利是阿育王（Ashoka）的靈蹟，也就是魏書中所記載的扶風塔。
【English Translation】 English version: It requires the one in charge to implement it. This is like a wisdom mirror that has been polished, and a precept pearl without flaws. Conduct aligns with the integrity of loyalty, and compassionate light blends with the norms of filial piety and fraternity. Therefore, it enables gods and humans to manifest their goodness without merit, and gentlemen to respect their parents without coercion. As stated in the Zengzi, the people of the country praise and hope, saying, 'Lucky indeed to have such a son!' This is what is meant by filial piety! The Dharma master is such a person. This is what is called the cause and condition of self-cultivation. Isn't it because, with a skillful mind, one quietly contemplates the truth, without hindering the skillful cultivation of myriad good deeds according to circumstances?
The eighth section says that in the third year of the Chuigong era (687 AD), the poem Yun Han was composed. The emperor decreed that it be stored in Ximing Temple and an altar be set up to pray. Zhang Luke, the magistrate of Chang'an County, requested to preside over the matter, fasting every evening. In less than seven days, abundant rain fell. During the Tiance Wansui era (695-696 AD), Wang Wan, the chief administrator of Yongzhou and the Prince of Jian'an, delayed agricultural affairs due to official duties, resulting in drought. He also requested that Yun Han be stored in the temple to pray for rain, and the response was as swift as an echo. Once, at a lecture hall in Caozhou, there was an occasion to distinguish between the correct and heterodox teachings of Buddhist sects. A Daoist named Zi Xuanyuan angrily asked: 'Are all dharmas equal or unequal?' The Dharma master replied: 'Equal and unequal.' The Daoist then asked: 'Why are there two statements?' The Dharma master replied: 'Because the ultimate truth and the conventional truth are different, they cannot be generalized.' The Daoist became even more enraged and cursed the Three Jewels of Buddhism. The next morning, while washing his face, he suddenly found that his beard and eyebrows fell off with his hands, and his whole body was covered with sores. He then repented of his mistakes and vowed to recite the Avatamsaka Sutra a hundred times. Before he had finished reading half of the sutra, his appearance was restored to its original state. In the first year of the Shengong era (697 AD), the Khitans resisted the imperial court's orders, and the court sent troops to suppress them. The emperor specially decreed that Yun Han be stored in the temple, according to the teachings of the scriptures, to prevent the invasion of the bandits. He then reported: 'If we can destroy the enemy, please allow us to adopt various methods of the left path (referring to other magical arts).' The emperor agreed. The Dharma master bathed and changed clothes, established an Eleven-Faced Avalokiteśvara (Guanyin) altar, placed an image of Avalokiteśvara, and performed rituals. After a few days, the Khitan soldiers saw countless divine kings among the imperial troops, or saw the image of Avalokiteśvara floating in the air. The Khitan army was repeatedly defeated, and monthly reports of victory were received. Empress Wu (Wu Zetian) issued a decree to treat and comfort the Dharma master generously, saying: 'Outside Kuai City, the soldiers heard the sound of heavenly drums; in Liangxiang County, the bandits saw the image of Avalokiteśvara. Sweet wine flowed like a stream in the military camp, and the imperial carriage led the banners in front of the army. This is the elimination by divine soldiers, and the blessing of compassionate power.' In the winter of the fourth year of Chang'an (704 AD), in the inner altar, because of talking about the relics in Qizhou being the relics of King Ashoka, which is the Fufeng Pagoda recorded in the Book of Wei.
天特命鳳閣侍郎博陵崔玄暐。與藏偕往法門寺迎之。時藏為大崇福寺主。遂與應大德綱律師等十人俱至塔所行道七晝夜。然後啟之神輝煜爚。藏以昔嘗煉指今更隳肝。乃手擎興愿顯示道俗。舍利于掌上騰光洞照遐邇。隨其福力感見天殊。或睹銑鋈睟容。或觀纓毳奇像瑰姿瑋質。乍大乍小。大或數尺。小或數寸。於是頂釭指炬者爭先舍寶投財者恥后。歲除日至西京崇福寺。是日也留守會稽王率官屬及五部眾投身道左。競施異供香華鼓樂之妙。矇聵亦可睹聞。洎新年端月孟旬有一日入神都。敕令王公已降洛城近事之眾精事幡華幢蓋。仍命太常具樂奏迎置於明堂。觀燈日。則天身心護凈。頭面盡虔。請藏捧持。普為善禱。其真身也始自開塔戒道達于洛下。凡擒瑞光者七日。抱戴者再(初發匣日一也。行至武功縣界其光傍亙法門寺二也。宿崇福寺置皇堂內光如火焰又似星流三也。行次崇仁坊門因光高舉且抱且戴四也。宿渭南縣興法寺夜如晝五也。行至壽安縣界光既沖天日又抱戴六也。安置於明堂以兜羅綿[打-丁+親]天后及儲君頂戴時七也。崔致遠曰。愚于咸通十五年甲午春在西京。於時懿宗皇帝命使迎奉真身來自鳳翔目睹瑞應多是類焉。至有牛駕香車而禮拜者三鶴當寶輿而徊翔者四諸坊豎塔多致動搖)。中宗復位神龍元年
【現代漢語翻譯】 現代漢語譯本：
朝廷特命鳳閣侍郎博陵崔玄暐（官名）與（迎奉使）藏（法師）一同前往法門寺迎請佛骨舍利。當時藏（法師）擔任大崇福寺的住持。於是與應大德、綱律師等十人一同到達塔所，舉行了七個晝夜的法事。然後開啟塔門，神光閃耀。藏（法師）想到過去曾經燃指供佛，如今更要剖肝（以示虔誠）。於是親手捧起佛骨舍利，向道俗大眾展示。舍利在掌上騰起光芒，照亮遠近。人們隨著各自的福報，所見到的景象也各不相同。有人看到佛像莊嚴美好的容貌，有人看到纓絡羽毛等奇異的形象，佛骨舍利的形態瑰麗奇特。時而變大，時而變小。大時有數尺，小時有數寸。於是，頭頂鐵燈、手指點燃燈火的人爭先恐後，捐獻寶物、佈施錢財的人唯恐落後。在除夕之日到達西京的崇福寺。這一天，留守會稽王率領官屬以及五部民眾，投身於道路左側，競相施捨各種奇異的供品，香花鼓樂之盛，即使是耳聾眼瞎的人也能感受到。
到了新年正月上旬的某一天，佛骨舍利進入神都（洛陽）。皇帝下令王公以下，洛陽城附近的信眾，精心準備幡旗華蓋。又命令太常寺準備樂器，奏樂迎接，將佛骨舍利安放在明堂。在觀燈的日子裡，則天（武則天）身心清凈，頭面虔誠，請藏（法師）捧持佛骨舍利，普遍為大家祈禱。佛骨真身自從開啟塔門，舉行法事，到達洛陽，總共顯現瑞光七次。抱戴佛骨舍利兩次（第一次是開啟寶匣之日；第二次是行至武功縣界，佛光橫亙法門寺）。在崇福寺住宿時，放置在皇堂內，光芒如火焰，又像星光流動，這是第三次。行至崇仁坊門時，因為佛光高高舉起，所以又抱又戴，這是第四次。在渭南縣興法寺住宿，夜晚如同白晝，這是第五次。行至壽安縣界，佛光沖天，當天又抱又戴，這是第六次。安置在明堂，用兜羅綿包裹，讓天后（武則天）和儲君頂戴，這是第七次。崔致遠說：『我在咸通十五年甲午春在西京，當時懿宗皇帝命令使者迎奉佛骨真身從鳳翔而來，親眼目睹的瑞應大多是這類情況。甚至有牛拉著香車前來禮拜，有三隻仙鶴在寶輿上回旋飛翔，各個坊都豎立佛塔，很多都發生震動。』
中宗復位，神龍元年（公元705年）。 English version:
The court specially appointed Cui Xuanwei (official title), the Fengge Attendant, Bo Ling, to go with Zang (monk) to Famen Temple to welcome the Buddha's bone relics. At that time, Zang (monk) was the abbot of the Da Chongfu Temple. So he went to the pagoda with Ying Dede, Vinaya Master Gang, and ten others, and performed rituals for seven days and nights. Then the pagoda door was opened, and divine light shone brightly. Zang (monk), thinking of how he had burned his finger as an offering in the past, now wanted to offer his liver (to show sincerity). So he held up the Buddha's bone relics with his own hands and showed them to the monastic and lay communities. The relics emitted light in his palm, illuminating far and wide. People saw different scenes according to their respective blessings. Some saw the solemn and beautiful face of the Buddha, and some saw strange images such as tassels and feathers. The shape of the Buddha's bone relics was magnificent and peculiar. Sometimes it became larger, sometimes smaller. When large, it was several feet, and when small, it was several inches. Therefore, those who had iron lamps on their heads and lit torches on their fingers rushed to be the first, and those who donated treasures and gave money were afraid of falling behind. On New Year's Eve, they arrived at Chongfu Temple in Xijing. On this day, the garrison commander, Prince Kuaiji, led his officials and the people of the five departments, threw themselves on the left side of the road, competing to offer various strange offerings, the fragrance of flowers and the beauty of drums and music, even the deaf and blind could feel it.
On a certain day in the first ten days of the new year, the Buddha's bone relics entered the capital (Luoyang). The emperor ordered the princes and below, and the believers near Luoyang City, to carefully prepare banners and canopies. He also ordered the Taichang Temple to prepare musical instruments, play music to welcome them, and place the Buddha's bone relics in the Mingtang. On the day of watching the lanterns, Zetian (Wu Zetian) was pure in body and mind, and her head and face were devout. She asked Zang (monk) to hold the Buddha's bone relics and pray for everyone. The true body of the Buddha, from the opening of the pagoda, the performance of rituals, to reaching Luoyang, showed auspicious light seven times in total. The Buddha's bone relics were held and worn twice (the first time was on the day the treasure box was opened; the second time was when they reached the boundary of Wugong County, the Buddha's light stretched across Famen Temple). When staying at Chongfu Temple, it was placed in the imperial hall, and the light was like flames, and like starlight flowing, this was the third time. When they arrived at Chongrenfang Gate, because the Buddha's light was raised high, they held and wore it again, this was the fourth time. When staying at Xingfa Temple in Weinan County, the night was like day, this was the fifth time. When they arrived at the boundary of Shou'an County, the Buddha's light soared into the sky, and they held and wore it again that day, this was the sixth time. It was placed in the Mingtang, wrapped in kapok, and let the Empress (Wu Zetian) and the Crown Prince wear it on their heads, this was the seventh time. Cui Zhiyuan said: 'I was in Xijing in the spring of the fifteenth year of Xiantong (874 AD). At that time, Emperor Yizong ordered envoys to welcome the true body of the Buddha from Fengxiang, and the auspicious responses I witnessed were mostly of this kind. There were even cows pulling incense carts to worship, and three cranes hovering over the treasure chariot. Many pagodas were erected in each ward, and many of them shook.'
In the first year of Shenlong (705 AD), Emperor Zhongzong was restored to the throne.
【English Translation】 The court specially ordered Cui Xuanwei (Official title: Fengge Attendant, 博陵), to accompany Zang (法師, Dharma Master) to Famen Temple (法門寺) to welcome the Buddha's relics (舍利, Śarīra). At that time, Zang was the abbot of Da Chongfu Temple (大崇福寺). Consequently, he, along with Ying Dede (應大德), Vinaya Master Gang (綱律師), and ten others, arrived at the pagoda (塔) and performed rituals for seven days and nights. Then, they opened it, and divine light shone brilliantly. Zang, recalling how he had burned his finger as an offering, now wished to offer his liver (隳肝) to show his sincerity. Therefore, he held up the relics, displaying them to the monastic and lay communities. The relics emitted light in his palm, illuminating far and wide. Depending on their merit, people saw different things. Some saw the Buddha's beautiful face (銑鋈睟容), while others saw strange images with tassels and feathers (纓毳奇像), with the relics' form being magnificent and extraordinary (瑰姿瑋質). They appeared sometimes large, sometimes small, ranging from several feet to several inches. Consequently, those with lamps on their heads and torches on their fingers competed to be first, while those donating treasures and wealth were ashamed to be last. On New Year's Eve, they arrived at Chongfu Temple in Xijing (西京崇福寺). On that day, the regional commander, Prince Kuaiji (會稽王), along with his officials and the five divisions (五部眾), prostrated themselves on the side of the road, competing to offer extraordinary offerings, with the fragrance of flowers and the beauty of drums and music being so profound that even the deaf and blind could perceive them. When the first ten days of the new year arrived, the relics entered the capital (神都, Shéndū, i.e., Luoyang). The emperor ordered officials and the people near Luoyang to prepare banners and canopies (幡華幢蓋) meticulously. He also ordered the Court of Imperial Sacrifices (太常) to prepare music and welcome the relics, placing them in the Hall of Enlightenment (明堂). On the day of the Lantern Festival, Empress Zetian (則天, i.e., Wu Zetian) purified her body and mind, and with utmost reverence, requested Zang to hold the relics and offer prayers for all. The true body (真身) of the Buddha, from the opening of the pagoda and the performance of rituals to its arrival in Luoyang, manifested auspicious light seven times. It was held and worn twice (the first time was on the day the casket was opened; the second time was when traveling to the boundary of Wugong County (武功縣界), with the light extending across Famen Temple). When staying at Chongfu Temple, it was placed in the imperial hall (皇堂), and the light was like flames, resembling flowing stars, which was the third time. When traveling to Chongrenfang Gate (崇仁坊門), because the light rose high, it was held and worn again, which was the fourth time. When staying at Xingfa Temple (興法寺) in Weinan County (渭南縣), the night was like day, which was the fifth time. When traveling to the boundary of Shou'an County (壽安縣界), the light soared into the sky, and it was held and worn again that day, which was the sixth time. When placed in the Hall of Enlightenment, it was wrapped in kapok (兜羅綿) and allowed the Empress and the Crown Prince to wear it on their heads, which was the seventh time. Cui Zhiyuan (崔致遠) said: 'In the spring of the fifteenth year of Xiantong (咸通) (874 AD), I was in Xijing. At that time, Emperor Yizong (懿宗) ordered envoys to welcome the true body of the Buddha from Fengxiang (鳳翔), and the auspicious responses I witnessed were mostly of this kind. There were even oxen pulling incense carts to worship, and three cranes hovering around the treasure carriage. Many pagodas were erected in each ward, and many of them shook.' In the first year of Shenlong (神龍) (705 AD), Emperor Zhongzong (中宗) was restored to the throne.
冬敕令寫藏真儀。御製贊四章曰。宿植明因。專求正真。庵園晦跡。蓮界分身。闡揚釋教。拯濟迷津。常流一雨。恒凈六塵(其一)。辯囿方開。言泉廣𤀹。護持忍辱。勤修精進。講集天華。徴符地震。運斯法力。殄茲魔陣(其二)。爰標十觀。用契四禪。普斷煩惱。遐祛蓋纏。心源鑒徹。法鏡澄懸。慧筏周運。慈燈永傳(其三)。名簡紫震。聲流紺域。梵眾綱紀。僧徒楷則。鎮洽四生。曾無懈息。播美三千。傳芳百億(其四)。三十二句百二十(音入)八言。雖文表虛宗而事皆實錄。景龍二年中夏憫雨。命藏集百法師于薦福寺以法禱之。近七朝遽致滂沱。過十夜皆言浹洽。狀告。詔批曰。法王乖范。調御流慈。敷百座以祈恩。未一旬而獲應。師等精誠講說當致疲勞。省表循環再三欣悅。后逾再朏救嘆如初。敕曰。三寶熏修(一本云重修或謂再設百座講乎)。一旬流液。慈雲演蔭。法雨含滋。師等精誠遽蒙昭感。由是中宗睿宗皆請為菩薩戒師。崆卡之遺美是追。萬乘歸心。八纮延首。無機見阻。有苦待除。藏顧新經化大行焉知真丹根遍熟矣。因奏於兩都及吳越清涼山五處起寺。均榜華嚴之號。仍寫摩訶衍三藏並諸家章疏貯之。善愿天從功侔踴出。尋復請許。雍洛閭閻爭趨梵筵。普締香社。於是乎像圖七處數越萬家。南
【現代漢語翻譯】 現代漢語譯本： 冬日敕令書寫藏真儀軌。皇帝御製贊詩四章，內容如下：『宿世種下光明的因，一心專求真正的佛法。隱居在寂靜的庵園，如同蓮花在佛界化身。弘揚釋迦牟尼的教義，拯救沉迷的眾生脫離苦海。佛法如常降的雨露，永遠洗凈六根所染的塵埃（第一章）。 辯論的場所盛大開啟，言語如泉水般廣泛流淌。護持忍辱的美德，勤奮修行精進不懈。講經說法時天花紛紛墜落，大地也震動以示祥瑞。運用這佛法的力量，消滅一切邪魔的陣勢（第二章）。 樹立十種觀想，用來契合四禪的境界。普遍斷除煩惱，永遠去除覆蓋的纏縛。心如明鏡般透徹，佛法如明鏡般高懸。智慧的船筏周遍執行，慈悲的燈火永遠相傳（第三章）。 名字簡錄于紫宸殿，聲名遠播於紺青之域。是梵眾的綱領，是僧徒的楷模。鎮定安撫四生，從未有過懈怠休息。美名傳遍三千世界，芳香流傳百億年（第四章）。』 總共三十二句，一百二十八字。雖然文辭表面上是虛空的宗旨，但事情都是真實的記錄。景龍二年仲夏，因為久旱無雨，命令召集百位法師在薦福寺以佛法祈雨。不到七天就下起了大雨。過了十個夜晚，都說雨水充足。呈上奏狀報告情況。皇帝下詔批示說：『法王樹立了典範，調御展現了慈悲。設定百個法座來祈求恩澤，不到十天就得到了應驗。法師們精誠講說，想必非常疲勞。閱讀奏章循環往復，再三感到欣悅。』後來超過二十天，旱情依舊如初。皇帝下敕令說：『三寶的熏修（有的版本說是重修，或者說是再次設定百座講經）。 十天就降下雨水，慈悲的雲彩覆蓋廕庇，佛法的雨露包含滋潤。法師們的精誠，迅速蒙受了昭示感應。』因此，中宗、睿宗都請他作為菩薩戒師。追念崆卡（Kangka，地名）的遺風美德，萬乘之君歸心向佛，四面八方的百姓都仰首期盼。沒有機會見到佛法的人，有痛苦等待解除的人。藏傳佛教的新經典得以廣泛傳播，真丹（Zhendan，中國的古稱）的根基已經普遍成熟了。因此上奏在兩都以及吳越、清涼山五處興建寺廟，都命名為華嚴寺。並且抄寫《摩訶衍三藏》（Mahāyāna Tripiṭaka，大乘三藏）以及各家的章疏儲藏在寺中。美好的願望順應天意，功德堪比涌現而出。不久又請求允許，雍州、洛陽的百姓爭相前往佛寺，普遍結成香社。於是乎，佛像圖畫遍佈七處，數量超過萬家。南方……
【English Translation】 English version: A winter edict was written for the Zangzhen Ritual. The Emperor's eulogy in four chapters reads: 'Having planted bright causes in past lives, wholeheartedly seeking the true Dharma. Dwelling in secluded monasteries, like a lotus flower manifesting in the Buddha-realm. Propagating the teachings of Shakyamuni, rescuing sentient beings from the sea of suffering. The Dharma is like constant rain, forever cleansing the dust of the six senses (Chapter 1).' 'The arena of debate is grandly opened, words flow like a vast spring. Upholding the virtue of patience and forbearance, diligently cultivating with tireless effort. When expounding the Dharma, heavenly flowers fall, and the earth trembles as an auspicious sign. Employing the power of the Dharma, vanquishing all demonic forces (Chapter 2).' 'Establishing the ten contemplations, to accord with the realm of the four Dhyanas (Chánas, meditative states). Universally severing afflictions, forever removing the entanglements that obscure. The mind is as clear as a mirror, the Dharma is like a bright mirror hanging high. The raft of wisdom travels everywhere, the lamp of compassion is forever transmitted (Chapter 3).' 'The name is recorded in the Purple Palace, the reputation spreads throughout the Azure Realm. A leader of the Brahma hosts, a model for the Sangha. Pacifying and harmonizing the four kinds of beings, never ceasing in effort. The beautiful name spreads throughout the three thousand worlds, the fragrance is transmitted for hundreds of millions of years (Chapter 4).' A total of thirty-two lines, one hundred and twenty-eight words. Although the words superficially express the doctrine of emptiness, the events are all factual records. In the middle of summer in the second year of Jinglong, due to a prolonged drought, an order was issued to gather a hundred Dharma Masters at Jianfu Temple to pray for rain through the Dharma. Within seven days, heavy rain fell. After ten nights, it was said that the rainfall was sufficient. A memorial was presented reporting the situation. The Emperor issued an edict saying: 'The Dharma King has set an example, the Tamer of Beings has shown compassion. Setting up a hundred seats to pray for grace, the response was received in less than ten days. The Dharma Masters' sincere exposition must have been exhausting. Reading the memorial repeatedly, I am filled with joy.' Later, after more than twenty days, the drought remained as before. The Emperor issued an edict saying: 'The cultivation of the Three Jewels (one version says reconstruction, or that a hundred seats were set up again for Dharma exposition). Rain fell within ten days, the clouds of compassion covered and sheltered, the rain of Dharma contained nourishment. The Dharma Masters' sincerity quickly received a clear response.' Therefore, Emperor Zhongzong and Emperor Ruizong both invited him to be their Bodhisattva Preceptor. Recalling the beautiful legacy of Kongka (Kangka, place name), the ruler of ten thousand chariots turned his heart to the Buddha, and the people from all directions looked up in anticipation. Those who had no opportunity to see the Dharma, those who suffered and waited for relief. The new scriptures of Tibetan Buddhism were widely propagated, and the roots of Zhendan (Zhendan, ancient name for China) were universally matured. Therefore, a memorial was presented to build temples in the two capitals and in Wuyue and Mount Qingliang, all named Huayan Temple. And copies of the 'Mahāyāna Tripiṭaka' (Mahāyāna Tripiṭaka, Great Vehicle Tripitaka) and the commentaries of various schools were stored in the temples. The beautiful wishes accorded with the will of Heaven, and the merits were comparable to those that emerged. Soon after, permission was requested and granted, and the people of Yongzhou and Luoyang flocked to the Buddhist temples, universally forming incense societies. Thus, images and paintings of the Buddha were spread in seven places, numbering over ten thousand households. The South...
齊王之精修。西蜀宏之善誘。重興茲日。夐掩前朝。故人皆不名而稱華嚴和尚焉。景雲再春時雨罕潤。冬又不雪。人皆籲天。君命召藏禁中。懇訊救農之術。乃啟沃曰。有經名隨求。則得大自在陀羅尼。若結壇凈寫是總持語。投于龍湫。應時必獲。詔可其請。遽往藍田山悟真寺龍池所。作法未旬大雪。表聞制報曰。敕華嚴師。比屬愆陽。憂纏寢食。故令潭所啟請祈恩。遽得三寶流慈。兩度降雪。師等精誠。上感遂乃盈尺呈祥。欣稔歲之有期。喜豐年之可望。慮不周洽。且未須出山。屈師重更用心待後進止。及六出遍四方。復降詔曰。敕華嚴師。寒光稍切不委。法體何如。昨者使還云。師燒香才畢。旋降甘雪。雖則如來演貺。實由啟懇虔誠。預喜豐年。略茲示意。至先天元年十一月二日。太上皇以藏誕辰賜衣財暨食味。誥曰。敕華嚴師。黃鐘應律。玄序登司。欣承載誕之祥。喜遇高祺之慶。乘茲令日用表單心。故奉法衣兼長命索餅。既薦四禪之味。爰助三衣之資。愿壽等恒沙。年同劫石。霜景微冷。法體安和。近阻音符。每增翹仰。因書代敘。筆不宣心。橋陵脫屣褰衣忘機養德。以藏乃心王室每著精勤悟道有因嚴師無怠。別賜絹二千匹。俾贍興福所須。至如井中騰素呾纜之光耳餐奇說冰內現窣睹波之影目驗嘉祥偈排地獄
【現代漢語翻譯】 現代漢語譯本： 齊王非常敬佩他精深的修行，西蜀的官員宏之善於引導人們向善。華嚴和尚重振佛法的日子，遠遠超過了前朝的聲望。所以人們都不直呼他的名字，而是尊稱他為華嚴和尚（指華嚴宗的僧人）。 景雲年間再次迎來春天，但時雨卻很少降臨，冬天也沒有下雪，人們都向上天嘆息。齊王命令將華嚴和尚召入宮中，懇切地詢問拯救農業的方法。華嚴和尚於是進言說：『有一部經名叫《隨求即得大自在陀羅尼經》，如果設立壇場，清凈地抄寫這部經的總持之語（指陀羅尼），然後投入龍湫（指龍居住的水潭），那麼應時就能得到降雨。』齊王批準了他的請求。 華嚴和尚隨即前往藍田山悟真寺的龍池邊，開始做法，不到十天就下起了大雪。他上表稟告朝廷，皇帝下詔回覆說：『敕令華嚴師，近來因為陽氣過盛，朕憂心忡忡，寢食難安。所以命你在龍潭祈求恩澤，很快就得到了三寶（指佛、法、僧）的慈悲，兩次降下雪來。大師等的精誠，上感動天，於是降下盈尺厚的瑞雪，欣喜今年能有好收成，希望來年能夠豐收。』 『考慮到事情可能還不周全，暫且不必出山，委屈大師再次用心，等待進一步的指示。』等到下了六場大雪，遍佈四方，皇帝再次下詔說：『敕令華嚴師，寒光漸盛，不知法體如何？昨天派去的使者回來說，大師燒香完畢，隨即降下甘甜的雪。雖然這是如來佛的恩賜，但實際上也是由於你虔誠的祈求。預先祝賀豐收，略表朕的心意。』 到了先天元年十一月二日，太上皇因為華嚴和尚的誕辰，賞賜給他衣服、財物以及食物，誥文說：『敕令華嚴師，黃鐘應律，玄序登司。欣喜地承蒙誕辰的祥瑞，高興地遇到高尚的福慶。』 『趁著這個美好的日子，用以表達朕的誠心，所以奉上法衣和長命索餅（一種食物）。既獻上四禪（指佛教的四種禪定境界）的美味，又資助三衣（指僧侶所穿的三種袈裟）的費用。愿你的壽命像恒河沙一樣多，年齡像劫石一樣長。霜景微冷，法體安和。』 『近來因為阻隔音訊，常常增加思念。因此用書信代替敘述，筆墨難以表達我的心意。橋陵（指唐玄宗的陵墓）已經脫離塵世，你能夠放下世俗的事務，修身養德。你心中常常想著王室，總是非常精進勤勉，悟道是有原因的，華嚴師不要懈怠。』另外賞賜絹二千匹，用來供給興福寺（寺廟名）的所需。至於井中騰起素色的呾纜（一種絲織品）的光芒，耳朵聽到奇異的說法，冰內顯現窣睹波（即佛塔）的影子，眼睛驗證吉祥的徵兆，偈語排列地獄。
【English Translation】 English version: King Qi deeply admired his profound cultivation, and Hongzhi, an official in Western Shu, was good at guiding people towards goodness. The days of Huayan Monk (referring to a monk of the Huayan School) reviving Buddhism far surpassed the reputation of the previous dynasty. Therefore, people did not call him by his name directly, but respectfully called him Huayan Monk. During the Jingyun era, spring came again, but timely rain rarely fell, and there was no snow in winter, so people sighed to the heavens. King Qi ordered Huayan Monk to be summoned to the palace and earnestly asked him for methods to save agriculture. Huayan Monk then advised: 'There is a scripture called the Suiqiu Jide Da Zizai Tuoluoni Jing (The Great Freedom Dharani Sutra of Obtaining Whatever One Seeks), if a mandala is established and this sutra's zongchi words (referring to the dharani) are cleanly copied, and then thrown into the longqiu (referring to the pool where dragons live), then rain will surely be obtained in due course.' King Qi approved his request. Huayan Monk then went to the Dragon Pool of Wuzhen Temple on Lantian Mountain and began to perform rituals. Within ten days, heavy snow fell. He submitted a memorial to the court, and the emperor issued an edict in reply: 'Order Huayan Master, recently because of the excessive yang energy, I have been worried and unable to sleep or eat well. Therefore, I ordered you to pray for grace at the Dragon Pool, and soon received the compassion of the Three Jewels (referring to the Buddha, Dharma, and Sangha), and snow fell twice. The sincerity of the master and others has moved Heaven, and thus auspicious snow of more than a foot thick has fallen, rejoicing that there will be a good harvest this year, and hoping for a bountiful year to come.' 'Considering that things may not be perfect yet, there is no need to leave the mountain for the time being. Please trouble the master to put your heart into it again and wait for further instructions.' After six snowfalls, covering all directions, the emperor issued another edict: 'Order Huayan Master, the cold light is gradually increasing, I wonder how your Dharma body is? The envoy who returned yesterday said that as soon as the master finished burning incense, sweet snow fell. Although this is the gift of the Tathagata Buddha, it is actually due to your sincere prayers. I congratulate you in advance for the good harvest and briefly express my intentions.' On the second day of the eleventh month of the first year of the Xiantian era, the Supreme Emperor bestowed clothes, wealth, and food upon Huayan Monk because of his birthday, and the edict said: 'Order Huayan Master, the huangzhong (a musical note) corresponds to the law, and the mysterious order ascends to its position. I am delighted to receive the auspiciousness of your birthday and happy to encounter the noble celebration.' 'Taking advantage of this beautiful day, to express my sincerity, I therefore offer Dharma robes and longevity suobing (a type of food). I offer the delicacies of the Four Dhyanas (referring to the four meditative states in Buddhism) and subsidize the expenses of the Three Robes (referring to the three kasayas worn by monks). May your life be as numerous as the sands of the Ganges River, and your age as long as the kalpa stone. The frosty scene is slightly cold, may your Dharma body be peaceful.' 'Recently, because of the obstruction of news, I often increase my thoughts of you. Therefore, I use this letter to replace my narration, and my pen cannot express my heart. Qiaoling (referring to the tomb of Emperor Xuanzong of Tang) has already left the world, and you are able to put down worldly affairs and cultivate yourself. You often think of the royal family in your heart, and you are always very diligent and assiduous. There is a reason for enlightenment, and Huayan Master should not slacken.' In addition, I bestow 2,000 bolts of silk to supply the needs of Xingfu Temple (the name of the temple). As for the light of the plain dalan (a type of silk fabric) rising from the well, the ears hearing strange sayings, the shadow of the stupa (i.e., pagoda) appearing in the ice, the eyes verifying auspicious signs, and the verses lining up in hell.
之災二十字俾知心佛經拔钁湯之苦。七百人來跪群僧。藏乃或辨彼金言所從。或假其玉軸令寫(具如華嚴傳內所述王氏及何容師之事)莫不惰學者起懸頭之志阽危者荷援手之慈。此之謂濟俗因緣。豈非以不二心隨事萬行與一味真理融無二乎。
第九科曰。世寡尚賢。皆慚下問。人多自聖。莫悟大迷。加復語異華戎。教分權實。而唯尋末派罕究本源。信若飛蓬。窺同側管。致使廗上之義多臆斷。黌中之言或面從。縱有梵旅來儀伽譚委悉。翻加擯黜之辱懶致咨諏之勤。藏也蓄銳俟時解紛爲念。既遇日照三藏乃問。西域古德其或判一代聖教之升降乎。答曰。近代天竺有二大論師。一名戒賢。二稱智光。賢則遠承慈氏無著。近踵護法難陀。立法相宗(以一乘為權。三乘為實唐三藏奘之所師宗)。光即遠體曼殊龍勝。近稟青目清辯。立法性宗(以三乘為權。一乘為實。青目［有］本云提婆)。由是華梵兩融。空色雙泯。風除惑靄。日釋疑冰(具如探玄所釋)。外訓有言。醫不三世不服其藥。矧于聖典叵謬憲章。以梁陳間有慧文禪師學龍樹法授衡岳思。思傳智顗。顗付灌頂。三葉騰芳。宛若前朝佛澄安遠。聽憶靈山之會。夢聆臺嶺之居。說通判四教之歸。圓悟顯一乘之極。藏以寢處定慧異代同心。隨決教宗加頓為五。其一曰
【現代漢語翻譯】 現代漢語譯本： 這場災難用二十個字來表達，是爲了讓人們瞭解拔钁湯（一種酷刑）的痛苦。七百人跪拜在眾僧面前，藏（指玄奘）於是辨別那些金言（佛陀的教誨）的來源，或者借用他們的玉軸（珍貴的經卷）令人抄寫（具體情況如《華嚴傳》內所述的王氏和何容師的事蹟）。沒有誰不讓懶惰的學習者產生懸樑自盡的念頭，讓處在危難中的人得到援助之手。這就是所謂的濟世因緣。這難道不是用不二之心隨順萬行，與一味真理融為一體，沒有分別嗎？
第九科說：世上很少有人崇尚賢能，都羞於向不如自己的人請教。人大多自以為是聖人，不能領悟到巨大的迷惑。加上語言不同，華夏和戎狄各異，教義分為權教和實教。人們只尋找末流支派，很少探究根本源頭，信仰像飛蓬一樣飄忽不定，見識如同從側面看竹管一樣狹隘。導致對廗上（指廗賓，古代西域地名）的義理多有臆斷，學宮中的言論也只是表面順從。即使有外國僧侶前來，詳細講述佛經故事，反而加以排斥侮辱，懶於諮詢請教。藏（指玄奘）也積蓄力量等待時機，以解決紛爭爲念。等到遇到日照三藏（指玄奘），於是問道：西域古代的德高望重的僧人，有沒有評判一代聖教的興衰呢？回答說：近代天竺有兩位大論師，一位名叫戒賢（Śīlabhadra），一位名叫智光（Buddhapāla）。戒賢遠承慈氏（彌勒菩薩，Maitreya）和無著（Asaṅga），近承護法（Dharmapāla）和難陀（Nanda），創立法相宗（以一乘為權教，三乘為實教，唐三藏奘所師宗）。智光則遠承曼殊（文殊菩薩，Mañjuśrī）和龍勝（龍樹菩薩，Nāgārjuna），近稟青目（Piṅgala，有版本寫作提婆，Deva）和清辯（Bhāviveka），創立法性宗（以三乘為權教，一乘為實教）。由此，華夏和天竺的兩種觀點相互融合，空和色兩種觀念都消泯了，像風吹散迷惑的雲霧，太陽融化疑慮的冰塊（具體情況如《探玄記》所解釋的）。外面的訓誡有話說：醫生不是三代相傳，就不要服用他的藥。更何況是神聖的經典，怎麼可以隨意謬誤呢？在梁朝和陳朝之間，有慧文禪師學習龍樹的法門，傳授給衡岳思（慧思禪師），慧思傳給智顗（智者大師），智顗傳給灌頂（章安灌頂）。三代都聲名遠揚，宛如前朝的佛圖澄和慧遠。他們聽聞憶念靈山法會，夢中聽到臺嶺的居所。解說通達判別四教的歸宿，圓滿領悟顯現一乘的極致。藏（指玄奘）認為寢處、定慧，不同時代的人卻有相同的心境。於是判決教宗，增加頓教為第五個教派。其中一個就是……
【English Translation】 English version: This disaster, expressed in twenty characters, is to make people understand the suffering of the 'Ba Jue Tang' (a kind of torture). Seven hundred people knelt before the monks. Zang (referring to Xuanzang) then distinguished the origins of those 'golden words' (Buddha's teachings), or borrowed their precious 'jade scrolls' to have them copied (as described in the 'Biography of Avataṃsaka', regarding the affairs of Wang and Master He Rong). None failed to inspire lazy learners with the thought of hanging themselves, and to offer a helping hand to those in danger. This is what is called 'saving the world through karmic connections'. Isn't it using the 'non-dual mind' to follow all practices, merging with the 'one taste of truth', without any distinction?
The ninth section says: The world rarely values the virtuous, and all are ashamed to ask those inferior to themselves. Most people consider themselves saints, unable to comprehend the great delusion. Moreover, languages differ between the Chinese and the 'Rong' (barbarians), and teachings are divided into expedient and true. People only seek the minor branches and rarely investigate the fundamental source, their faith as fickle as tumbleweed, their views as narrow as looking through a side tube. This leads to much speculation about the meaning of 'Gandhāra' (ancient region in Northwest India/Pakistan), and the words in the academy are only superficially followed. Even if foreign monks come, detailing the stories of the sutras, they are instead subjected to insults of rejection, and there is laziness in seeking consultation. Zang (referring to Xuanzang) also accumulated strength, awaiting the opportune moment, with the intention of resolving disputes. When he met Tripitaka Rìzhào (referring to Xuanzang), he asked: Did the ancient virtuous monks of the Western Regions ever judge the rise and fall of a generation's sacred teachings? He replied: In recent times, there were two great masters in India, one named Śīlabhadra (戒賢), and the other named Buddhapāla (智光). Śīlabhadra inherited from Maitreya (慈氏) and Asaṅga (無著) from afar, and from Dharmapāla (護法) and Nanda (難陀) in recent times, establishing the 'Dharmalakṣaṇa School' (法相宗) (taking the One Vehicle as expedient and the Three Vehicles as true, the school followed by Tang Tripitaka Xuanzang). Buddhapāla inherited from Mañjuśrī (曼殊) and Nāgārjuna (龍勝) from afar, and from Piṅgala (青目, some versions say Deva 提婆) and Bhāviveka (清辯) in recent times, establishing the 'Dharmatā School' (法性宗) (taking the Three Vehicles as expedient and the One Vehicle as true). Thus, the two views of China and India merged, and the two concepts of emptiness and form were both eliminated, like the wind blowing away the clouds of delusion, and the sun melting the ice of doubt (as explained in the 'Tantrasamuccaya'). There is an external saying: If a doctor is not from three generations of practice, do not take his medicine. How much more so with the sacred scriptures, how can they be arbitrarily misinterpreted? Between the Liang and Chen dynasties, there was Chan Master Huìwén who studied Nāgārjuna's Dharma, and transmitted it to Hengyuesi (Huìsī Chan Master), Huìsī transmitted it to Zhìyǐ (Great Teacher Zhìyǐ), and Zhìyǐ transmitted it to Guàndǐng (Zhāng'ān Guàndǐng). Three generations all became famous, just like Fotucheng and Huiyuan of the previous dynasty. They heard and remembered the assembly on Vulture Peak, and dreamed of hearing the residence on Mount Tiantai. Explaining and understanding the destination of the Four Teachings, fully realizing and revealing the ultimate of the One Vehicle. Zang (referring to Xuanzang) believed that in sleeping, dwelling, samadhi, and wisdom, people of different eras had the same state of mind. Therefore, he judged the teachings, adding the Sudden Teaching as the fifth school. One of them is...
小乘教。其二曰始教。其三曰終教。其四曰頓教。其五曰圓教。就是或開或合有別有同。融正覺之圓心。變方來之邪見。永標龜鏡。實淬牛刀。從學如雲莫能悉數。其錚錚者略舉六人。釋宏觀。釋文超。東都華嚴寺智光。荷恩寺宗一。靜法寺慧苑。經行寺慧英。併名雷於時。跡露於後。至比丘尼眾從問道者多誦晉經。大都稟教僧尼僉以護律棲禪為恒務。即知華嚴本祖自阿難海而來龍猛佛賢。禪風靡墜。觀行雙翼可缺一乎。初藏與海東義想法師同學。其後藏印師說演述義科寄示于想。仍寓書曰。夙世同因。今生同業得於此報。俱沐大經。特蒙先師授茲奧典。希傍此業用結來因。但以和上章疏義豐文簡致令後人多難趣入。是以具錄微言妙旨勒成義記。傳之彼土。幸示箴誨。想乃自閱藏文如耳聆儼訓。掩室探討。涉旬方出。召門弟子可器瀉者四英(真定。相圓。亮元。表訓)。俾分講探玄。人各五卷。告之曰。博我者藏公。起予者爾輩。因榍出榍。執柯伐柯。各宜勉旃無自欺也。且海表覺母。想為始祖。然初至止若東家丘。及法信遐傳得群迷遍曉。斯實闇燭龍之眼頓放光明。織火鼠之毛益彰奇特。誘令一國學遍十山(海東華嚴大學之所有十山焉。中嶽公山美理寺。南嶽知異山華嚴寺。北嶽浮石寺。康州迦耶山海印寺。普光寺
【現代漢語翻譯】 小乘教（Hinayana）。第二種是始教（Beginning Teaching）。第三種是終教（Concluding Teaching）。第四種是頓教（Sudden Teaching）。第五種是圓教（Perfect Teaching）。這些教義或開顯或合攏，既有區別也有相同。融合正覺的圓滿之心，轉變來自四面八方的邪見。永遠作為借鑑的典範，確實是磨礪自身的一把利刃。前來學習的人多如雲，無法全部列舉。其中傑出的人略舉六位：釋宏觀，釋文超，東都華嚴寺的智光，荷恩寺的宗一，靜法寺的慧苑，經行寺的慧英。他們都名聲顯赫于當時，事蹟流傳於後世。至於比丘尼眾，前來問道的人大多誦讀晉代的佛經。大多數僧尼都以守護戒律、安住禪定作為日常的修行。由此可知，華嚴宗的本源來自阿難（Ananda）和龍猛（Nagarjuna）、佛賢（Buddhabhadra）。禪宗的風氣沒有衰落。觀行就像鳥的雙翼，可以缺少一個嗎？最初，初藏（Chojang）與海東的義想法師（Uisang）一起學習。後來，藏印師（Jang-in）講述義理科目，寄給義想（Uisang），並在信中寫道：『宿世有共同的因緣，今生有共同的行業，才得到這樣的果報，一同沐浴在大乘經典之中，特別蒙受先師傳授這深奧的經典。希望憑藉這個行業，結下來世的因緣。只是因為和尚的章疏義理豐富但文字簡略，導致後人難以理解。因此，我詳細記錄了其中的精微語言和妙旨，編纂成義記，傳到貴國。希望您能給予指正。』義想（Uisang）於是親自閱讀藏文，就像親耳聽到老師的教誨一樣。閉門研究探討，過了十天才出來。召集門下弟子中可以傳授佛法的四位英才（真定（Jinjeong），相圓（Sangwon），亮元（Nyangwon），表訓（Pyohun）），讓他們分別講解和探究玄義，每人負責五卷。告訴他們說：『啓發我的人是藏公（Jang Gong），幫助我的人是你們。用楔子取出楔子，拿著斧柄砍伐樹木。你們各自努力，不要自欺啊。而且，海東的覺母，義想（Uisang）是始祖。然而，最初到達時，只是東家的小山丘。等到佛法廣為傳播，才使得眾多迷途的人普遍明白。這實在是像黑暗中的燭龍之眼，突然放出光明；像織火鼠的毛，更加彰顯其奇特。引導整個國家在十座山（海東華嚴大學所在的十座山，即中嶽公山美理寺，南嶽知異山華嚴寺，北嶽浮石寺，康州迦耶山海印寺，普光寺）遍學華嚴宗。' English version: The Hinayana. The second is the Beginning Teaching. The third is the Concluding Teaching. The fourth is the Sudden Teaching. The fifth is the Perfect Teaching. These teachings either open up or combine, having both differences and similarities. They fuse the perfect mind of Right Enlightenment, transforming the heterodox views from all directions. They serve as an eternal model for reference, truly a sharp blade for self-cultivation. The number of people who come to study is like clouds, impossible to list them all. Among them, six outstanding individuals are briefly mentioned:釋宏觀 (Shi Hongguan), 釋文超 (Shi Wenchao), 智光 (Zhi Guang) of Dongdu Huayan Temple, 宗一 (Zong Yi) of He'en Temple, 慧苑 (Hui Yuan) of Jingfa Temple, and 慧英 (Hui Ying) of Jingxing Temple. They were all renowned at the time, and their deeds have been passed down to later generations. As for the Bhikkhuni community, most of those who came to inquire about the Dharma recited the Jin Dynasty scriptures. The majority of monks and nuns regarded upholding the precepts and dwelling in meditation as their daily practice. From this, it can be known that the origin of the Huayan School comes from 阿難 (Ananda), 龍猛 (Nagarjuna), and 佛賢 (Buddhabhadra). The tradition of Chan has not declined. Are contemplation and practice like the two wings of a bird, can one be missing? Initially, 初藏 (Chojang) studied with 義想法師 (Uisang) of Haedong. Later, 藏印師 (Jang-in) lectured on the subjects of doctrine and sent them to 義想 (Uisang), and wrote in a letter: 'In past lives, we had common causes, and in this life, we have common karma, so we receive such a reward, together bathing in the Mahayana scriptures, especially receiving the transmission of these profound scriptures from the former teacher. I hope to rely on this karma to create causes for future lives. It is just that the abbot's commentaries are rich in meaning but concise in writing, making it difficult for later generations to understand. Therefore, I have recorded in detail the subtle language and profound meaning, and compiled them into a commentary, which I will transmit to your country. I hope you can give me guidance.' 義想 (Uisang) then personally read the Tibetan text, as if hearing the teacher's teachings in person. He secluded himself to study and discuss, and only came out after ten days. He summoned four talented disciples who could be taught the Dharma (真定 (Jinjeong), 相圓 (Sangwon), 亮元 (Nyangwon), 表訓 (Pyohun)), and had them each explain and explore the profound meaning, each responsible for five volumes. He told them: 'The one who enlightened me is 藏公 (Jang Gong), and the ones who helped me are you. Use a wedge to remove a wedge, and use an axe handle to chop wood. Each of you should strive hard and not deceive yourselves. Moreover, the Awakened Mother of Haedong, 義想 (Uisang), is the founder. However, when he first arrived, it was just a small hill in the eastern family. When the Dharma was widely spread, it made many lost people universally understand. This is truly like the eyes of the candle dragon in the darkness, suddenly emitting light; like weaving the hair of a fire rat, further highlighting its uniqueness. It guides the entire country to study the Huayan School in ten mountains (the ten mountains where Haedong Huayan University is located, namely 美理寺 (Mirisa) on Gong Mountain in the Central Peak, 華嚴寺 (Hwaeomsa) on Jiri Mountain in the Southern Peak, 浮石寺 (Buseoksa) on Buk Mountain in the Northern Peak, 海印寺 (Haeinsa) on Gaya Mountain in Gangju, and 普光寺 (Pugwangsa)).'
【English Translation】 Hinayana. The second is the Beginning Teaching. The third is the Concluding Teaching. The fourth is the Sudden Teaching. The fifth is the Perfect Teaching. These teachings either open up or combine, having both differences and similarities. They fuse the perfect mind of Right Enlightenment, transforming the heterodox views from all directions. They serve as an eternal model for reference, truly a sharp blade for self-cultivation. The number of people who come to study is like clouds, impossible to list them all. Among them, six outstanding individuals are briefly mentioned: Shi Hongguan, Shi Wenchao, Zhi Guang of Dongdu Huayan Temple, Zong Yi of He'en Temple, Hui Yuan of Jingfa Temple, and Hui Ying of Jingxing Temple. They were all renowned at the time, and their deeds have been passed down to later generations. As for the Bhikkhuni community, most of those who came to inquire about the Dharma recited the Jin Dynasty scriptures. The majority of monks and nuns regarded upholding the precepts and dwelling in meditation as their daily practice. From this, it can be known that the origin of the Huayan School comes from Ananda, Nagarjuna, and Buddhabhadra. The tradition of Chan has not declined. Are contemplation and practice like the two wings of a bird, can one be missing? Initially, Chojang studied with Uisang of Haedong. Later, Jang-in lectured on the subjects of doctrine and sent them to Uisang, and wrote in a letter: 'In past lives, we had common causes, and in this life, we have common karma, so we receive such a reward, together bathing in the Mahayana scriptures, especially receiving the transmission of these profound scriptures from the former teacher. I hope to rely on this karma to create causes for future lives. It is just that the abbot's commentaries are rich in meaning but concise in writing, making it difficult for later generations to understand. Therefore, I have recorded in detail the subtle language and profound meaning, and compiled them into a commentary, which I will transmit to your country. I hope you can give me guidance.' Uisang then personally read the Tibetan text, as if hearing the teacher's teachings in person. He secluded himself to study and discuss, and only came out after ten days. He summoned four talented disciples who could be taught the Dharma (Jinjeong, Sangwon, Nyangwon, Pyohun), and had them each explain and explore the profound meaning, each responsible for five volumes. He told them: 'The one who enlightened me is Jang Gong, and the ones who helped me are you. Use a wedge to remove a wedge, and use an axe handle to chop wood. Each of you should strive hard and not deceive yourselves.' Moreover, the Awakened Mother of Haedong, Uisang, is the founder. However, when he first arrived, it was just a small hill in the eastern family. When the Dharma was widely spread, it made many lost people universally understand. This is truly like the eyes of the candle dragon in the darkness, suddenly emitting light; like weaving the hair of a fire rat, further highlighting its uniqueness. It guides the entire country to study the Huayan School in ten mountains (the ten mountains where Haedong Huayan University is located, namely Mirisa on Gong Mountain in the Central Peak, Hwaeomsa on Jiri Mountain in the Southern Peak, Buseoksa on Buk Mountain in the Northern Peak, Haeinsa on Gaya Mountain in Gangju, and Pugwangsa).
。熊州迦耶峽普愿寺。雞龍山岫寺。括地誌所云雞藍山是朔州華山寺。良州金井山梵語寺。毗瑟山玉泉寺。全州母山國神寺。更有如漢州負兒山青潭寺也。此十餘所)。雜華盛耀蟠桃。[蓋-去+(大/ㄙ)]亦藏之力爾。日出月走俱在於東。頓漸兩圓文義雙美。此之謂垂訓因緣。豈非以無礙心理事既全融不二還令全理之事互相即入乎。
第十科曰。先天元年龍集壬子周正月月幾望右脅于西京大薦福寺。享年七十。僧夏未悉。誕以辜月。歿亦如之。則李巡有任養之評。孫炎有蟄伏之解。應茲兩釋終彼浮生。矧乃其來也居朔后。其去也在望前。是表漸圓。先標等覺。豈非菩薩清涼月游於畢竟空者哉。越五日太上皇賜誥賻贈曰。中使故僧法藏德業天資虛明契理。辯才韞識。了覺融心。廣開喻筏之門。備闡傳燈之教。隨緣示應。乘化斯盡。法真歸寂。雖證無生之空朝序飾終。宜有褒賢之命。可贈鴻臚卿賻絹一千二百匹。葬事準僧例官供。唐制文武官薨卒一品賻物二百端。粟二百碩。降及九品限止十端。今茲厚禮可驗皇恩。有司給營墓夫卒人功十日。諸王公降及士庶禮懺施捨叵歷數焉。以其月二十四日葬于神禾原華嚴寺南。送葬之儀皆用追寵典屬國三品格式禮也。門人請秘書少監閻朝隱撰碑文概錶行跡。翌載中春建於塔
【現代漢語翻譯】 現代漢語譯本：熊州迦耶峽普愿寺，雞龍山岫寺。《括地誌》所說的雞藍山是朔州華山寺，良州金井山梵語寺，毗瑟山玉泉寺，全州母山國神寺，更有如漢州負兒山青潭寺等十餘所寺廟。雜華盛開，蟠桃繁盛，這都是法藏（Fazang）的力量啊。日出月走都在東方，頓悟和漸悟兩種圓融的教義文辭義理都非常優美，這就是所謂的垂訓因緣。難道不是以無礙的心理，使事和理完全融合，不二而又使全理之事互相即入嗎？ 第十科說，先天元年，歲在壬子，周正月，月近望日，法藏（Fazang）于西京大薦福寺右脅而逝，享年七十歲。僧臘年數不詳，生於二月，歿於二月，正如李巡有任養的評價，孫炎有蟄伏的解釋，應驗了這兩位對人生的解釋，結束了他的一生。況且他來的時候是月初，去的時候是望日前，這表明了漸悟和圓融，先標示了等覺。這難道不是菩薩如清涼的月亮，游於畢竟空嗎？去世五日後，太上皇賜誥賻贈說：『中使故僧法藏（Fazang），德業天資，虛明契理，辯才蘊識，了覺融心，廣開喻筏之門，備闡傳燈之教，隨緣示應，乘化斯盡，法真歸寂，雖證無生之空，朝序飾終，宜有褒賢之命。』可贈鴻臚卿，賻絹一千二百匹，葬事按照僧人的慣例由官府供給。唐朝制度，文武官員去世，一品官賻贈二百端絹，二百碩粟，降至九品則限制為十端。如今如此厚禮，可見皇恩浩蕩。有司供給營墓的夫卒人功十日。諸王公降及士庶禮懺施捨的不可勝數。以該月二十四日葬于神禾原華嚴寺南。送葬的儀式都用追贈寵典屬國三品官員的格式。門人請秘書少監閻朝隱撰寫碑文，概括表彰法藏（Fazang）的行跡。第二年中春，立碑于塔。
【English Translation】 English version: Pǔyuàn Monastery in Jiāyá Gorge, Xióng Prefecture; Xiù Monastery on Jīlóng Mountain. The 'Comprehensive Gazetteer' says that Jīlán Mountain is Huàshān Monastery in Shuò Prefecture; Fànyǔ Monastery on Jīnjǐng Mountain in Liáng Prefecture; Yùquán Monastery on Bìshí Mountain; Guóshén Monastery on Mǔ Mountain in Quán Prefecture; and Qīngtán Monastery on Fù'ér Mountain in Hàn Prefecture. These are more than ten monasteries. Various flowers bloom luxuriantly, and the flat peaches flourish. This is all due to the power of Fazang (法藏, name of a Buddhist monk). The sunrise and moonset both occur in the east. The doctrines of sudden and gradual enlightenment are both perfectly round, and the literary meaning is doubly beautiful. This is what is called the 'causal conditions for instruction'. Is it not using an unobstructed mind to completely merge phenomena and principle, making them non-dual, and also causing the affairs of complete principle to mutually enter into each other? The tenth section says: In the first year of Xiāntiān, the year Rénzǐ, the first month of the Zhōu calendar, near the full moon, Fazang (法藏, name of a Buddhist monk) passed away lying on his right side at the Dàjiànfú Monastery in Xījīng, at the age of seventy. The number of years as a monk is unknown. He was born in the second month and died in the second month, just as Lǐ Xún had a comment on nurturing, and Sūn Yán had an explanation of hibernation, fulfilling these two interpretations of life and ending his floating existence. Moreover, his arrival was at the beginning of the month, and his departure was before the full moon, which indicates gradual enlightenment and completeness, first marking equal enlightenment. Is this not like a Bodhisattva, like the cool and clear moon, wandering in the ultimate emptiness? Five days after his death, the retired emperor bestowed an edict and gifts, saying: 'The late monk Fazang (法藏, name of a Buddhist monk), sent by the central government, possessed virtue and talent, was empty and bright, in accordance with principle, had eloquence and knowledge, and understood and merged his mind. He widely opened the gate of metaphorical rafts and fully explained the teachings of transmitting the lamp. He responded according to conditions and exhausted his transformation. The true Dharma returned to stillness. Although he proved the emptiness of non-birth, the court should honor his end with an order and a decree to commend his virtue.' He is to be granted the title of Minister of the Court of State Ceremonies, with a gift of 1,200 bolts of silk. The funeral arrangements are to be provided by the government according to the custom for monks. According to the Tang Dynasty system, when civil and military officials died, officials of the first rank were given 200 bolts of silk and 200 shí of grain, while those of the ninth rank were limited to 10 bolts. Such generous gifts now show the vast imperial grace. The relevant officials are to provide laborers for the construction of the tomb for ten days. The princes, dukes, and common people who performed rituals of repentance and made offerings were countless. On the 24th day of that month, he was buried south of Huáyán Monastery in Shénhé Plain. The funeral ceremony was conducted according to the format for officials of the third rank in the dependent states who were posthumously honored. His disciples requested Yán Cháoyǐn, the Secretary of the Secretariat, to write an epitaph summarizing and praising Fazang's (法藏, name of a Buddhist monk) deeds. The following spring, a stele was erected at the pagoda.
所。古所謂其生也榮。其死也衰。此之謂示滅因緣。豈非以圓明心頓觀法界無障無礙乎。麟史稱歿有令名者三立焉。則法師之遊學削染示滅三立德也。講演傳譯著述三立言也。修身濟俗垂訓三立功也。演一乘圓旨。憑十節妙緣。廣記備言庶或有中。傍𧥮訶者引文心云。舊史所無我書則博欲偉其事。此訛濫之本源述遠之巨蠹也。子無近之乎。雖多奚為以少是貴愚𥈌焉曰敬佩良箴。然立定哀之時書隱元之事。信以傳信疑以傳疑。自古常規非今妄作。況此皆憑舊說豈炫新聞。且記藏公之才之美也。實得面無怍色口無愧辭。顧起信多小之詮。撰成行廣略之錄。一傳一碑。又史者使也。執筆左右使之記也。傳者轉也。轉授經旨。傳廣碑略使授於後。恭以師兄大德玄準為名。仍以大乘遠為別號。體葉偈之旅首花嚴之座。嗣仍孫于想德。欽益友于藏公。且曰。古賢以取其言而棄其身。心為盜也。今學則稟其訓而昧其跡。顏實靦焉。況有小鳴之徒。或陳大嚼之說。玷污前哲。眩惑後生。雖復閻朝隱有碑。釋光嚴有傳惰于披閱勇在矯誣矣。至有譏史學為魔宗。黜僧譜為廢物。及談疏主緣起。或作化人笑端。是謂宴朋不無忝祖可掩耳而走。豈俾躬處休以致遠。嘗宦玉京濫名金榜。聊翻鴃語或類象骨。遂命直書難從曲讓。有乖即正。無異不編
【現代漢語翻譯】 現代漢語譯本： 因此，古人所說的『其生也榮，其死也衰』，這被稱為示滅因緣（通過示現死亡來教化眾生的因緣）。這難道不是因為以圓明的心頓悟法界（宇宙萬物）沒有障礙和阻礙嗎？ 《麟史》記載，去世后能留下美名的人有三種立身方式。那麼，法師的遊學、削染（出家）、示滅（圓寂）就是三種立德；講演、傳譯、著述就是三種立言；修身、濟世、垂訓就是三種立功。演說一乘（唯一佛乘）的圓滿宗旨，憑藉十種殊勝的因緣，廣泛記載，詳細敘述，或許能有所裨益。 那些在旁邊挑剔指責的人引用劉勰《文心雕龍》的話說：『舊史所沒有的，我寫出來就爲了誇大其事。』這是訛誤濫用的根源，是敘述遙遠事情的巨大弊端。您不要靠近它啊！即使寫得很多又有什麼用呢？以少為貴啊！我愚鈍地認為，應該敬佩那些好的建議。然而，在確定哀悼的時刻，記錄隱元的事情，相信的就如實記錄，懷疑的也如實記錄，這是自古以來的常規，不是現在才開始的妄作。況且這些都是依據舊的說法，哪裡是炫耀新聞呢？ 而且，記載藏公（對藏公的尊稱）的才華和美德，確實是因為我能做到面對他時沒有慚愧的臉色，口中沒有愧疚的言辭。回顧起信（對起信的尊稱）所作的精煉的詮釋，撰寫成內容廣泛而綱要簡略的記錄。一篇傳記，一塊碑文。而且，史的意義是『使』，執筆的人左右『使』用筆來記錄；傳的意義是『轉』，轉授經書的宗旨。傳記內容廣泛，碑文內容簡略，『使』之傳授給後人。我恭敬地以師兄大德玄準（法師名號）為名，仍然以大乘遠（法師別號）為別號，身體力行地追隨花嚴座的旅程，繼承想德（法師名號）的法嗣，欽佩藏公（法師名號）的益友。並且說：『古人取其言而棄其身，心是盜竊；現在學習卻稟承其教訓而忽略其行跡，實在令人慚愧。』 更何況還有一些只會小聲鳴叫的人，或者陳述大嚼（比喻不加消化地接受）的說法，玷污前代的哲人，迷惑後來的學子。即使閻朝隱（人名）有碑文，釋光嚴（人名）有傳記，他們也懶於披閱，卻勇於矯正誣陷！甚至有人譏諷史學為魔宗，貶低僧譜為廢物，以及談論疏主的緣起，或者作為化人（指虛構的人物）的笑柄。這就像宴請朋友卻不免玷污了祖先，可以掩耳而走。難道要讓自己身處安逸而不能致遠嗎？我曾經在玉京（京城的別稱）做官，濫竽充數地名列金榜。姑且翻譯一些粗俗的言語，或許類似大象的骨頭。於是命令直書，難以遷就退讓，有錯就改正，沒有不同的就不編入。
【English Translation】 English version: Therefore, the ancients said, 'Its birth is glorious, its death is decline.' This is called the 'condition of showing extinction' (the condition of teaching sentient beings through the manifestation of death). Is this not because, with a perfectly enlightened mind, one suddenly perceives that the Dharma Realm (the universe and all things) is without obstruction or hindrance? The 'Lin History' records that there are three ways to establish oneself for those who leave a good name after death. Thus, the Dharma Master's pilgrimage, tonsure (ordination), and manifestation of extinction (passing away) are the three establishments of virtue; lecturing, translating, and writing are the three establishments of words; cultivating oneself, benefiting the world, and leaving instructions are the three establishments of merit. Expounding the perfect meaning of the One Vehicle (the only Buddha Vehicle), relying on ten excellent conditions, widely recording and detailing, perhaps there may be some benefit. Those who criticize and find fault from the sidelines quote Liu Xie's 'The Literary Mind and the Carving of Dragons,' saying, 'What is not in the old history, I write to exaggerate the matter.' This is the root of errors and abuses, the great flaw in narrating distant events. Do not approach it! Even if you write a lot, what is the use? Less is more! I foolishly believe that one should admire good advice. However, at the time of determining mourning, recording the affairs of Yin Yuan (a person's name), recording what is believed as it is, and recording what is doubted as it is, this is the convention since ancient times, not a fabrication that starts now. Moreover, these are all based on old sayings, where is the boasting of news? Furthermore, recording the talent and virtue of Zang Gong (an honorific title for Zang Gong), it is indeed because I can face him without a shameful expression, and my mouth has no words of guilt. Looking back at the refined interpretations made by Qi Xin (an honorific title for Qi Xin), compiling a record that is extensive in content but concise in outline. A biography, a stele. Moreover, the meaning of 'history' is 'to use,' the person holding the pen 'uses' the pen to record; the meaning of 'transmission' is 'to pass on,' to pass on the essence of the scriptures. The biography is extensive, the stele is concise, 'so that' it is passed on to future generations. I respectfully use the name of my elder brother, the virtuous Xuan Zhun (Dharma Master's name), and still use the alias of Dacheng Yuan (Dharma Master's alias), physically following the journey of the Huayan seat, inheriting the Dharma lineage of Xiang De (Dharma Master's name), admiring the beneficial friend of Zang Gong (Dharma Master's name). And saying, 'The ancients took their words and abandoned their bodies, the mind is theft; now learning, they receive their teachings but ignore their actions, it is truly shameful.' Moreover, there are those who only chirp softly, or present 'chewed' (a metaphor for accepting without digesting) sayings, defiling the philosophers of the past, and confusing students of the future. Even if Yan Chaoyin (a person's name) has a stele, and Shi Guangyan (a person's name) has a biography, they are too lazy to read them, but brave in correcting and falsely accusing! Some even ridicule history as a demonic sect, belittle monastic records as waste, and discuss the origins of commentaries, or make jokes about 'transformation people' (referring to fictional characters). This is like hosting friends but inevitably defiling the ancestors, one can cover one's ears and run away. Should one place oneself in ease and not be able to go far? I once served as an official in Yujing (another name for the capital), filling a position on the golden list without real ability. I will translate some vulgar words, perhaps similar to elephant bones. Therefore, I order direct writing, difficult to compromise and yield, correct what is wrong, and do not include what is not different.
。猶恨目瞆寶洲耳驚金奏。仙枰一遇因路盡而坐忘。帝樂九成俄曲終而夢覺。罪知相半。用舍在緣。緬徴關右之評。顗續遼東之本。后博贍者幸刪補焉。
於時天覆四春。枝幹俱首。于尸羅國迦耶山海印寺華嚴院避寇養痾。兩偷其便。雖生地獄幸據高齋。平揖群峰夐拋世路。而所居丈室密邇蒙泉。韶光煦然潤氣蒸兵。衣如游霧露。座若近陂池。加復病躬目勞燒炙。是使棲闐華水窗霏艾煙厭生。而或欲梵軀志問疾者多皆掩鼻有誰逐臭。空慚海畔一蕕。無所竊香莫遂山中三嗅。及修斯傳自責。增懷傷手足虞含毫不快。欻聞香氣鬱烈有餘斷續再三尋無來所。誰料羸君歸載變成荀令坐筵。時有客僧持盈亦言。異香撲鼻。春寒劓嚏因爾豁然。仆既勇於操觚。僧亦忻于[阘-羽+叨]齆。斯豈掇古人芳跡播開士德馨之顯應乎。傳草既成。又獲思夢睹一緇叟執一卷書而曉愚曰。永徽是永粲元年也。劃爾形開試自解曰。此或謂所撰錄永振徽音長明事蹟。始於今日故舉元年者耶。然而深恧諛聞莫排疑網。適得藏大德遺像供養因削二短簡書是非二字為筊。擲影前取裁再三。是字獨見。心香所感口訣如聞。古德既陰許非非今。愚乃陽增病病不為無益聊以自寬。或人不止囅然且攎胡曰。子所標證說春夢可乎哉。愚徐應曰。是身非夢歟。曰
【現代漢語翻譯】 現代漢語譯本：仍然遺憾眼睛昏花，耳朵被寶洲（Ratnadvipa，古代斯里蘭卡的名稱）美妙的音樂所驚擾。如同仙人下棋，一旦相遇便因道路走到盡頭而坐忘；又如帝王的音樂演奏，九成樂章剛結束就從夢中醒來。罪過知道是相互的，採用或捨棄在於緣分。我追念關右（指函谷關以西的地區，也泛指關中）對司馬相如的評價，也續寫了類似續寫《遼東本草》的故事。希望以後學識淵博的人能夠加以刪改補充。
當時正值天覆四年的春天，枝幹都長出了新芽。我在尸羅國（Silla，古代朝鮮半島的國家）的迦耶山（Gaya Mountain）海印寺（Haein Temple）華嚴院（Hwaeom Hall）爲了躲避戰亂而休養疾病，得以偷閑。雖然身處地獄，卻有幸佔據高雅的住所，平靜地向群峰致意，遠遠地拋開世俗的道路。而我居住的丈室緊靠蒙泉，美好的春光溫暖地照耀著，濕潤的氣息像霧氣一樣蒸騰，衣服像在霧中游動，座位像靠近水池。加上我身體有病，眼睛疲勞，還要燒艾灸，因此居住的地方，窗外飄散著艾草燃燒的煙霧，讓人厭倦。有些人想來探望我的病，大多捂著鼻子，有誰會喜歡臭味呢？我空自慚愧，像海邊的蕕草一樣，沒有什麼可以偷竊的香味，也不能像山中的隱士那樣多次嗅聞。等到我修撰這部傳記，又責怪自己，更加擔心，害怕手腳不靈活，擔心筆尖稍有不快。忽然聞到一股濃郁的香氣，時斷時續，再三尋找卻找不到來源。誰料到我這個衰弱的君王，歸來時竟然變成了像荀令（荀彧，曹操手下謀士，以愛香著稱）一樣的人物。當時有位客僧持盈也說，聞到一股奇異的香氣撲鼻而來，在寒冷的春天打了個噴嚏，因此突然清醒。我既然勇於寫作，僧人也樂於含糊不清地表達。這難道不是拾取古人的芳香事蹟，傳播開士（指佛教徒）的德行馨香的顯應嗎？傳記草稿完成後，我又做了一個夢，夢見一位黑衣老者拿著一卷書來開導我說：『永徽是永粲的元年啊。』我豁然開朗，試著自己解釋說：『這或許是說我所撰寫的傳記，將永遠振揚美好的聲音，長久地彰明事蹟，從今天開始，所以舉出元年吧。』然而我內心深感慚愧，害怕聽到奉承的話，無法排除心中的疑慮。恰好得到藏大德（指高僧）的遺像供養，於是削了兩片短竹片，寫上『是』和『非』兩個字作為筊（占卜用具）。在遺像前投擲，反覆多次，只有『是』字出現。我感到心香的感應，彷彿聽到了口訣。既然古代的賢德之人已經在冥冥之中認可，那麼我這個愚笨的人，就姑且在有病的基礎上再增加一些病痛，或許並非沒有益處，姑且用來安慰自己。有人不以為然地笑著，並且捋著鬍鬚說：『你所標榜的證據，說春夢可以相信嗎？』我慢慢地回答說：『這個身體難道不是一場夢嗎？』 English version: I still regret that my eyes are dim and my ears are startled by the wonderful music of Baozhou (Ratnadvipa, the ancient name of Sri Lanka). Like immortals playing chess, once they meet, they forget themselves because the road has come to an end; like the emperor's music performance, the nine movements have just ended and they wake up from a dream. The sin is known to be mutual, and the adoption or abandonment depends on fate. I recall Guan You's (the area west of Hangu Pass, also refers to Guanzhong) evaluation of Sima Xiangru, and also continued the story similar to continuing 'Liaodong Materia Medica'. I hope that future knowledgeable people can make deletions and additions.
At that time, it was the fourth spring of Tianfu, and the branches and trunks had sprouted new buds. I was in Silla (an ancient country in the Korean Peninsula)'s Gaya Mountain, Haein Temple's Hwaeom Hall, recuperating from illness to avoid war, and was able to steal some leisure. Although I am in the lower realm, I am fortunate to occupy an elegant residence, calmly salute the peaks, and throw away the worldly path far away. And the zhangshi (a room of about ten square feet) where I live is close to Mengquan, the beautiful spring light shines warmly, and the humid atmosphere is steaming like mist, the clothes are like swimming in the mist, and the seat is like being close to a pool. In addition, I am sick, my eyes are tired, and I have to burn moxa, so the place where I live, the window is filled with the smoke of burning moxa, which is annoying. Some people want to visit my illness, most of them cover their noses, who would like the smell of stinky? I am ashamed of myself, like the Artemisia plant by the sea, there is nothing to steal the fragrance, and I can't smell it many times like the hermits in the mountains. When I was compiling this biography, I blamed myself again, and I was even more worried, fearing that my hands and feet would be inflexible, and worried that the tip of the pen would be slightly unhappy. Suddenly I smelled a strong fragrance, intermittent, and searched again and again but could not find the source. Who would have thought that I, the weak king, would become like Xun Ling (Xun Yu, Cao Cao's counselor, known for his love of fragrance) when I returned. At that time, a guest monk, Chi Ying, also said that he smelled a strange fragrance coming to his nose, sneezed in the cold spring, and suddenly woke up. Since I am brave in writing, the monk is also happy to express vaguely. Isn't this picking up the fragrant deeds of the ancients and spreading the obvious response of the virtuous fragrance of the Kaishi (referring to Buddhists)? After the draft of the biography was completed, I had another dream, in which an old man in black was holding a book and enlightened me, saying: 'Yonghui is the first year of Yongcan.' I suddenly realized and tried to explain it myself, saying: 'Perhaps this means that the biography I wrote will always promote the beautiful sound and clearly highlight the deeds for a long time, starting from today, so I cited the first year.' However, I feel deeply ashamed in my heart, afraid of hearing flattering words, and unable to dispel the doubts in my heart. It happened that I got the portrait of Zang Da De (referring to a high monk) for worship, so I cut two short bamboo slips and wrote the words 'yes' and 'no' as jiao (divination tools). I threw it in front of the portrait, repeatedly, and only the word 'yes' appeared. I felt the response of the heart fragrance, as if I heard the oral formula. Since the ancient virtuous people have already approved it in the dark, then I, a stupid person, will add some pain to the basis of being sick, perhaps it is not without benefit, and I will use it to comfort myself. Someone smiled disapprovingly and stroked his beard and said, 'Can the evidence you flaunt, say that spring dreams can be believed?' I slowly replied, 'Isn't this body a dream?'
【English Translation】 Modern Chinese Translation: I still regret that my eyes are dim and my ears are startled by the wonderful music of Baozhou (Ratnadvipa, the ancient name of Sri Lanka). Like immortals playing chess, once they meet, they forget themselves because the road has come to an end; like the emperor's music performance, the nine movements have just ended and they wake up from a dream. The sin is known to be mutual, and the adoption or abandonment depends on fate. I recall Guan You's (the area west of Hangu Pass, also refers to Guanzhong) evaluation of Sima Xiangru, and also continued the story similar to continuing 'Liaodong Materia Medica'. I hope that future knowledgeable people can make deletions and additions.
At that time, it was the fourth spring of Tianfu, and the branches and trunks had sprouted new buds. I was in Silla (an ancient country in the Korean Peninsula)'s Gaya Mountain, Haein Temple's Hwaeom Hall, recuperating from illness to avoid war, and was able to steal some leisure. Although I am in the lower realm, I am fortunate to occupy an elegant residence, calmly salute the peaks, and throw away the worldly path far away. And the zhangshi (a room of about ten square feet) where I live is close to Mengquan, the beautiful spring light shines warmly, and the humid atmosphere is steaming like mist, the clothes are like swimming in the mist, and the seat is like being close to a pool. In addition, I am sick, my eyes are tired, and I have to burn moxa, so the place where I live, the window is filled with the smoke of burning moxa, which is annoying. Some people want to visit my illness, most of them cover their noses, who would like the smell of stinky? I am ashamed of myself, like the Artemisia plant by the sea, there is nothing to steal the fragrance, and I can't smell it many times like the hermits in the mountains. When I was compiling this biography, I blamed myself again, and I was even more worried, fearing that my hands and feet would be inflexible, and worried that the tip of the pen would be slightly unhappy. Suddenly I smelled a strong fragrance, intermittent, and searched again and again but could not find the source. Who would have thought that I, the weak king, would become like Xun Ling (Xun Yu, Cao Cao's counselor, known for his love of fragrance) when I returned. At that time, a guest monk, Chi Ying, also said that he smelled a strange fragrance coming to his nose, sneezed in the cold spring, and suddenly woke up. Since I am brave in writing, the monk is also happy to express vaguely. Isn't this picking up the fragrant deeds of the ancients and spreading the obvious response of the virtuous fragrance of the Kaishi (referring to Buddhists)? After the draft of the biography was completed, I had another dream, in which an old man in black was holding a book and enlightened me, saying: 'Yonghui is the first year of Yongcan.' I suddenly realized and tried to explain it myself, saying: 'Perhaps this means that the biography I wrote will always promote the beautiful sound and clearly highlight the deeds for a long time, starting from today, so I cited the first year.' However, I feel deeply ashamed in my heart, afraid of hearing flattering words, and unable to dispel the doubts in my heart. It happened that I got the portrait of Zang Da De (referring to a high monk) for worship, so I cut two short bamboo slips and wrote the words 'yes' and 'no' as jiao (divination tools). I threw it in front of the portrait, repeatedly, and only the word 'yes' appeared. I felt the response of the heart fragrance, as if I heard the oral formula. Since the ancient virtuous people have already approved it in the dark, then I, a stupid person, will add some pain to the basis of being sick, perhaps it is not without benefit, and I will use it to comfort myself. Someone smiled disapprovingly and stroked his beard and said, 'Can the evidence you flaunt, say that spring dreams can be believed?' I slowly replied, 'Isn't this body a dream?'
是然則在夢而欲黜夢。其猶踐雪求無跡入水愿不濡者焉。書不云乎。有大夢然後有大覺。如睡夢覺故名佛也。抑且王者以乾坤謫見每慎方來。庶人以晝夜魂交能防未兆。譬形端影直。豈心正夢邪。人或不恒巫醫拱手。茍冥應悉為虛妄念大亦涉徒勞耶。聞昔尼父見周公高宗得傳說信相。金鼓普眼山神皆托靈游能融妙理。故兩朝僧史亦一分夢書。況聖教東流本因睡感。從昏至曉。出假入真。今也出則窘步樵原。入則酣眠毀室。暫息悽悽之嘆。宜從栩栩之遊。客既溺客之笑容。予乃宰予之睡興。因憶得吳中詩叟陸龜蒙斷章云。思量浮世何如夢。試就南窗一𥧌看。於是乎擲握筆引幽枕。遠尋宰予我。近訪邊孝先。瞥遇二賢各吟五字。曰糞墻師有誡。經笥我無慚。仆于恍惚中續其尾云。亂世成何事。唯添七不堪。
華嚴宗主賢首國師傳
大安八年壬申歲高麗國大興王寺奉宣雕造 本寂居士梁璋施本鏤板
紹興十五年四月伏奉
指揮許與編華嚴宗教文字入藏流通莫不慶幸唯侍講崔公所撰。
吾祖賢首國師傳缺如遍搜雖得而傳寫訛舛攻證不行遂獲 高麗善本復得秘書少監閻公石刻乃頓釋疑誤有士人孫霨見且驚喜而為書之坐夏門人旋積嚫施命工鏤版以廣其傳冀學者勉旃上酬 法乳。(首座師雅監院會真
【現代漢語翻譯】 現代漢語譯本： 如果這樣，那麼在夢中想要去除夢，就像在雪地上行走卻想不留下痕跡，進入水中卻希望不被沾濕一樣。書上不是說過嗎？有了大夢，然後才會有大覺悟。就像從睡夢中醒來，所以才叫做佛啊。而且君王因為把天地看作是貶謫之地，所以總是謹慎對待四方來客；普通人因為日夜魂魄交合，所以能夠預防未發生的徵兆。就像形體端正影子就直一樣，難道是心正了做夢反而會邪嗎？人們有時不總是依賴巫醫，如果說冥冥中的感應都是虛妄的，那麼唸佛唸經難道也都是徒勞嗎？我聽說以前孔子拜見周公，高宗得到傅說的傳說，都相信這些徵兆。金鼓、普眼山神都寄託靈異，能夠融會玄妙的道理。所以兩朝的僧史也有一部分是關於夢的記載。更何況佛教東傳本來就是因為睡夢的感應。從昏睡到醒來，從虛假到真實。現在出門就窘迫地走在山野，回來就酣睡毀壞房屋。暫時停止悽悽的嘆息，應該從栩栩如生的夢境中游玩。客人已經沉溺於客人的笑容，我卻像宰予一樣因貪睡而受到責備。因此想起了吳中的老詩人陸龜蒙的斷章詩句：『思量浮世何如夢，試就南窗一𥧌看。』於是扔掉手中的筆，靠著枕頭，去遠處尋找像宰予一樣的人，到近處拜訪邊孝先。忽然遇到兩位賢人各自吟誦五字詩句，說：『糞墻師有誡，經笥我無慚。』我在恍惚中續寫詩句的結尾說：『亂世成何事，唯添七不堪。』
《華嚴宗主賢首國師傳》
大安八年壬申歲高麗國大興王寺奉宣雕造 本寂居士梁璋施本鏤板
紹興十五年四月伏奉
指揮許與編華嚴宗教文字入藏流通莫不慶幸唯侍講崔公所撰。
吾祖賢首國師（Xianshou Guoshi，華嚴宗的實際創始人）傳缺如遍搜雖得而傳寫訛舛攻證不行遂獲 高麗善本復得秘書少監閻公石刻乃頓釋疑誤有士人孫霨見且驚喜而為書之坐夏門人旋積嚫施命工鏤版以廣其傳冀學者勉旃上酬 法乳。(首座師雅監院會真) English version: If that's the case, then wanting to eliminate dreams while in a dream is like walking on snow hoping to leave no trace, or entering water hoping not to get wet. Doesn't the book say, 'Only after a great dream can there be a great awakening.' Just like waking up from a sleep, that's why it's called Buddha. Moreover, kings, viewing the universe as a place of exile, are always cautious of visitors from all directions; common people, through the interaction of their souls day and night, can prevent unforeseen omens. Just as a straight form casts a straight shadow, how could a righteous heart produce evil dreams? People don't always rely on shamans and doctors. If all unseen responses are false, then reciting scriptures and mantras would also be in vain? I heard that Confucius visited Duke Zhou, and Emperor Gaozong received the legend of Fu Yue, both believing in these omens. Golden drums, Puyan Mountain gods, all embody spiritual power and can integrate profound principles. Therefore, the monastic histories of both dynasties also contain accounts of dreams. Furthermore, the eastward transmission of Buddhism originally stemmed from dream experiences. From sleep to awakening, from illusion to reality. Now, going out, one awkwardly walks in the wilderness; returning, one sleeps soundly and destroys the house. Temporarily ceasing the sorrowful sighs, one should indulge in the lifelike journey of dreams. The guest is already immersed in the guest's smile, while I, like Zai Yu, am reprimanded for sleeping. Thus, I recall the fragmented verses of the old poet Lu Guimeng from Wuzhong: 'Considering the floating world, what is it like but a dream? Try leaning against the south window for a nap.' Therefore, I throw down my pen and lean on my pillow, seeking someone like Zai Yu far away, and visiting Bian Xiaoxian nearby. Suddenly, I encounter two wise men each reciting a five-character verse, saying: 'The master has a warning about the dung wall; I have no shame about my scripture box.' In a daze, I continue the ending of the verse, saying: 'What can be accomplished in a chaotic world? Only adding seven unbearable things.'
《Biography of National Teacher Xianshou (Xianshou Guoshi, the actual founder of the Huayan School), the Master of the Huayan School》
In the eighth year of Da'an, the year of Ren Shen, the Da Xing Wang Temple in the Goryeo Kingdom respectfully commissioned the carving. Layman Benji Liang Zhang donated the original woodblock.
In the fifteenth year of Shaoxing, in April, respectfully received
the command to allow the compilation of Huayan religious texts to be included in the Tripitaka for circulation. Everyone rejoiced, except for the lectures compiled by Cui Gong.
The biography of our ancestor, National Teacher Xianshou (Xianshou Guoshi, the actual founder of the Huayan School), was missing. Although it was found after a thorough search, the transmission was erroneous and could not be verified. Fortunately, a good Goryeo version was obtained, and the stone inscription of Yan Gong, the vice director of the secretariat, was also obtained, which immediately resolved the doubts. A scholar named Sun Wei saw it and was delighted and wrote about it. The disciples who sat in the summer retreat accumulated donations and commissioned craftsmen to carve the woodblock to spread its transmission, hoping that scholars would strive to repay the Dharma milk. (Head Monk Ya, Supervisor Hui Zhen)
【English Translation】 English version: If that's the case, then wanting to eliminate dreams while in a dream is like walking on snow hoping to leave no trace, or entering water hoping not to get wet. Doesn't the book say, 'Only after a great dream can there be a great awakening.' Just like waking up from a sleep, that's why it's called Buddha. Moreover, kings, viewing the universe as a place of exile, are always cautious of visitors from all directions; common people, through the interaction of their souls day and night, can prevent unforeseen omens. Just as a straight form casts a straight shadow, how could a righteous heart produce evil dreams? People don't always rely on shamans and doctors. If all unseen responses are false, then reciting scriptures and mantras would also be in vain? I heard that Confucius visited Duke Zhou, and Emperor Gaozong received the legend of Fu Yue, both believing in these omens. Golden drums, Puyan Mountain gods, all embody spiritual power and can integrate profound principles. Therefore, the monastic histories of both dynasties also contain accounts of dreams. Furthermore, the eastward transmission of Buddhism originally stemmed from dream experiences. From sleep to awakening, from illusion to reality. Now, going out, one awkwardly walks in the wilderness; returning, one sleeps soundly and destroys the house. Temporarily ceasing the sorrowful sighs, one should indulge in the lifelike journey of dreams. The guest is already immersed in the guest's smile, while I, like Zai Yu, am reprimanded for sleeping. Thus, I recall the fragmented verses of the old poet Lu Guimeng from Wuzhong: 'Considering the floating world, what is it like but a dream? Try leaning against the south window for a nap.' Therefore, I throw down my pen and lean on my pillow, seeking someone like Zai Yu far away, and visiting Bian Xiaoxian nearby. Suddenly, I encounter two wise men each reciting a five-character verse, saying: 'The master has a warning about the dung wall; I have no shame about my scripture box.' In a daze, I continue the ending of the verse, saying: 'What can be accomplished in a chaotic world? Only adding seven unbearable things.'
《Biography of National Teacher Xianshou (Xianshou Guoshi, the actual founder of the Huayan School), the Master of the Huayan School》
In the eighth year of Da'an, the year of Ren Shen, the Da Xing Wang Temple in the Goryeo Kingdom respectfully commissioned the carving. Layman Benji Liang Zhang donated the original woodblock.
In the fifteenth year of Shaoxing, in April, respectfully received
the command to allow the compilation of Huayan religious texts to be included in the Tripitaka for circulation. Everyone rejoiced, except for the lectures compiled by Cui Gong.
The biography of our ancestor, National Teacher Xianshou (Xianshou Guoshi, the actual founder of the Huayan School), was missing. Although it was found after a thorough search, the transmission was erroneous and could not be verified. Fortunately, a good Goryeo version was obtained, and the stone inscription of Yan Gong, the vice director of the secretariat, was also obtained, which immediately resolved the doubts. A scholar named Sun Wei saw it and was delighted and wrote about it. The disciples who sat in the summer retreat accumulated donations and commissioned craftsmen to carve the woodblock to spread its transmission, hoping that scholars would strive to repay the Dharma milk. (Head Monk Ya, Supervisor Hui Zhen)
維那妙智梵全書記法慧副院從悟知客如穎典座釋懷修證仲明瞭性道詢智聰祖仁師友行勤祖超從信善求從慧妙暉法瓊宗勝道時祖周行依從釋如了子沖祖高法無法和了慧善賓了依義琚法𤦆懷雅法蓮彥依善定宗慧從擇智圓義凈師遠從誘師正)
旹紹興十九年孟冬一日平江府吳江縣華嚴寶塔教院嗣講住持圓證大師義和謹題
躅(廚玉切蹢躅) 掇(都括切) 芟(所嵓切除草) 月支(月音燕) 康居(居音渠) 膜(莫胡切胡人膜拜) 聘(馳騁) 讓(責也) 䍧(則郎切與臧同) 狶(音喜末年屬羊狶亥年屬豬) 擷(胡結切將也) 追(都雷切治金日追玉曰琢) 奰(平秘切) 颒(荒佩切洗也)揚 暐(于鬼切) 煜(餘六切) 爚(弋灼切) 瑰(古回切) 瑋(偉) 鋈(鳥沃切) 吁(音裕呼也)
新刊賢首碑傳正誤
龍華道忠著
此書元秘藏於高山寺寶庫宋刻折本。蓋大藏函內物也。齊云老師嘗寫得之。碑每行二十三字半紙面十行。傳每行二十字半紙面七行。有𤀹鳳潭者就云借之。有自難讀處則貼小片紙于上方曰脫字歟字倒歟。皆不契云之意以墨抹滅。后鳳潭不謀于雲師而自梓行。嘗為脫為倒者悉私加字妄刪文。己之難解者皆改換焉。予及對校于雲師之本。大愕其所為。從
【現代漢語翻譯】 現代漢語譯本：維那妙智梵全書記法慧副院從悟、知客如穎、典座釋懷修、證仲明、了性道詢、智聰祖仁、師友行勤、祖超從信、善求從慧、妙暉法瓊、宗勝道時、祖周行依從、釋如了子、沖祖高法、無法和了、慧善賓了、依義琚法、𤦆懷雅法、蓮彥依善定、宗慧從擇、智圓義凈、師遠從誘、師正。
時紹興十九年孟冬一日，平江府吳江縣華嚴寶塔教院嗣講住持圓證大師義和謹題。
躅（廚玉切，蹢躅），掇（都括切），芟（所嵓切，除草），月支（月音燕），康居（居音渠），膜（莫胡切，胡人膜拜），聘（馳騁），讓（責也），䍧（則郎切，與臧同），狶（音喜，末年屬羊，狶亥年屬豬），擷（胡結切，將也），追（都雷切，治金日追玉曰琢），奰（平秘切），颒（荒佩切，洗也），揚，暐（于鬼切），煜（餘六切），爚（弋灼切），瑰（古回切），瑋（偉），鋈（鳥沃切），吁（音裕，呼也）。
新刊賢首碑傳正誤
龍華道忠著
此書元秘藏於高山寺寶庫宋刻折本。蓋大藏函內物也。齊云老師嘗寫得之。碑每行二十三字半紙面十行。傳每行二十字半紙面七行。有𤀹鳳潭者就云借之。有自難讀處則貼小片紙于上方曰脫字歟字倒歟。皆不契云之意以墨抹滅。后鳳潭不謀于雲師而自梓行。嘗為脫為倒者悉私加字妄刪文。己之難解者皆改換焉。予及對校于雲師之本。大愕其所為。從
【English Translation】 English version: Vinaya Master Miaozhi Fan's Complete Records, Dharma Master Huifu Yuan Congwu, Reception Master Ruying, Cook Shi Huaixiu, Zheng Zhongming, Liaoxing Dao Xun, Zhicong Zuren, Teacher and Friend Xingqin, Zuchao Congxin, Shanqiu Conghui, Miaohui Faqiong, Zongsheng Daoshi, Zu Zhouxing Yicong, Shi Ruliaozi, Chongzu Gaofa, Wufa Heliao, Huishan Binliao, Yiyi Jufa, 𤦆 Huaiya Fa, Lianyan Yishan Ding, Zonghui Congze, Zhiyuan Yijing, Master Yuan Congyou, Master Zheng.
Respectfully inscribed by Yihua, Abbot of Huayan Pagoda Teaching Institute, Wujiang County, Pingjiang Prefecture, on the first day of the first winter month of the 19th year of Shaoxing.
Zhu (pronounced chu yu qie, meaning 'hesitating'), Duo (pronounced dou kuo qie), Shan (pronounced suo yan qie, meaning 'weeding'), Yuezhi (Yue is pronounced Yan), Kangju (Ju is pronounced Qu), Mo (pronounced mo hu qie, referring to the Hu people prostrating), Pin (galloping), Rang (reproaching), Yang (pronounced ze lang qie, same as Zang), Xi (pronounced xi, the end of the year belongs to the sheep, Xi Hai year belongs to the pig), Xie (pronounced hu jie qie, meaning 'to take'), Zhui (pronounced du lei qie, refining metal is called Zhui, carving jade is called Zhuo), Bi (pronounced ping bi qie), Hui (pronounced huang pei qie, meaning 'to wash'), Yang, Wei (pronounced yu gui qie), Yu (pronounced yu liu qie), Yao (pronounced yi zhuo qie), Gui (pronounced gu hui qie), Wei (great), Wu (pronounced niao wo qie), Xu (pronounced yu, meaning 'to call').
Newly Published Corrections to the Biography on the Xian Shou Stele
Written by Longhua Daozhong
This book was originally secretly stored in the treasure house of Gaoshan Temple as a Song Dynasty carved folding edition. It was an item within the Great Treasury. Teacher Qiyun once copied and obtained it. The stele has twenty-three and a half characters per line and ten lines per half page. The biography has twenty characters per line and seven lines per half page. There was a certain 𤀹 Fengtan who borrowed it from Yun. Where there were difficult-to-read places, he would stick small pieces of paper above, saying 'Is this a missing character?' or 'Is the character reversed?' All of these did not align with Teacher Yun's intentions, so he crossed them out with ink. Later, Fengtan, without consulting Teacher Yun, privately published it. He secretly added characters for what he thought were missing or reversed, and recklessly deleted text. He changed all the parts that he himself found difficult to understand. I compared it with Teacher Yun's original copy and was greatly shocked by what he had done. From
頭依舊文改正錄上頭而復古矣。又恐不能及遠廣益。別作正誤一卷間下證解。大抵見刊行者加和點極寡學而卻不知己之難讀者是己之闇昧之使然。每遇盤根錯節縱情刪潤可深以為笑也。夫為寡學之難讀而改文加字則天下無好書。𤀹欲流通卻厄于古書誤於後人。縱免人師之筆誅必受天龍之譴責矣。
碑正誤
第一張(左一行)名播招提 名元本作大(浚妄改以為對下譽字縱大字義不穩亦但可存古也)○(七行)脫屣萬機褰衣四海 脫屣出孟子褰衣出毛詩○事文前集十九卷汪藻上太上道君皇帝尊號玉冊文云。脫屣萬乘秕糠唐虞(云云)又云乃委神器褰裳去之。
第二張(石八行)辨才 辨元本作辯(字彙正字通雖辨辯不分二皆有注寫者可從元本也)○(左二行)[土頁]塔 [土頁]元本作墳○(五行)西方凈域(云云)此偈猶當有數句。蓋遺脫可惜。元本亦同此。
傳正誤
每紙題○支那 每紙折處有支那二字。元本無之。凡典籍折處有題支那撰述。以分于天竺日本諸撰。今題支那必亦其意也。然則碑支那撰述可也。傳則海東崔致遠作實海東撰述也。而題支那何也○第一張(右)崔致遠 齊雲師曰。崔致遠傳在東國通鑑第十一。又唐書藝文志有文二十卷其在高麗文集有三十卷○纂靈
記 賢首撰事見此第九張。然其中雲撰藏公別錄者。按華嚴玄談云。纂靈記后經修飾(止此)此等亦是後加之文故云爾○井識 用莊子秋水篇陷阱之蛙事言井蛙之識至眇也 又韓文原道曰。坐井而觀天曰天小者非天小也(止此)坐井之狹識也 僧祐出三藏記集序云。井識管窺多慚博練 又出三藏記曇無讖傳云。坎井之識久迷大方○(八行)大史公 大元本作太○(左一行)盈數 十數也○(三行)堅固心 堅元本作牢(浚妄改)○(五行)書云措諸枉思無邪 措諸抂出論語。思無邪出毛詩○(六行)經曰為凈土是道場(云云)出凈名經。
第二張(右一行) 外所謂因生以賜姓 外謂外典也事見左傳○(三行)內所謂四海入海 內謂內典也事見阿含經○(四行)祖父 祖元本作王(浚妄改) 按爾雅釋親父之考為王父。注如王者尊之(止)𤀹未讀爾雅自謂今帝王之父則不成義故改為祖○(八行)弟寶藏 法藏之俗弟又見下文○(左四行)忽睹 忽元本作忽(筆工誤)。
第三張(右八行)薦推 推元本作雄○(八行)帝諾 諾元本作若○(九行)[打-丁+(乂/友)]常科 [打-丁+(乂/友)]元本作拔(筆工誤下皆例知)○(左八行)崇朝 字出詩。
第四張(右三行)秘頤 頤元本亦同
【現代漢語翻譯】 現代漢語譯本： 記：賢首（Xianshou，人名）撰寫的事蹟記載於此第九張。其中提到『撰藏公別錄』，根據《華嚴玄談》記載，『纂靈記后經修飾（到此為止）』，這些也是後來新增的文字，所以這樣說。 井識：用《莊子·秋水篇》中井底之蛙的故事，來說明井蛙的見識非常渺小。另外，韓愈《原道》中說：『坐在井裡看天，說天小，不是天真的小，（到此為止）』，是坐在井裡的狹隘見識。僧祐（Sengyou，人名）在《出三藏記集序》中說：『井蛙之識，管中窺豹，多慚愧於博學之人。』又《出三藏記·曇無讖傳》中說：『坎井之識，長久迷失於大道。』 （八行）大史公：大元本作『太』。 （左一行）盈數：十個數。 （三行）堅固心：堅元本作『牢』（王浚妄自更改）。 （五行）《書》云：『措諸枉，思無邪。』『措諸枉』出自《論語》，『思無邪』出自《毛詩》。 （六行）《經》曰：『為凈土，是道場（云云）。』出自《維摩詰經》。
第二張 （右一行）外所謂因生以賜姓：外指外典，事見《左傳》。 （三行）內所謂四海入海：內指內典，事見《阿含經》。 （四行）祖父：祖元本作『王』（王浚妄自更改）。根據《爾雅·釋親》記載，父親的父親稱為『王父』。註釋說，如同王者一樣尊敬他。（到此為止）王浚沒有讀過《爾雅》，自以為是當今帝王的父親，這樣不成道理，所以改為『祖』。 （八行）弟寶藏：法藏（Fazang，人名）的俗家弟弟，又見下文。 （左四行）忽睹：忽元本作『忽』（筆工錯誤）。
第三張 （右八行）薦推：推元本作『雄』。 （八行）帝諾：諾元本作『若』。 （九行）[打-丁+(乂/友)]常科：[打-丁+(乂/友)]元本作『拔』（筆工錯誤，下文皆是如此）。 （左八行）崇朝：字出自《詩經》。
第四張 （右三行）秘頤：頤元本亦同。
【English Translation】 English version: Record: The deeds written by Xianshou (賢首, a person's name) are recorded on this ninth page. It mentions 'Collected Records of Zang Gong', according to the 'Huayan Xuantan', 'After compiling the Lingji, it was revised (up to here)', these are also later added texts, so it is said. Well-frog Knowledge: Using the story of the frog in the well from 'Zhuangzi Autumn Floods', it illustrates that the knowledge of the well-frog is very small. In addition, Han Yu said in 'Yuan Dao': 'Sitting in a well and looking at the sky, saying that the sky is small, it is not that the sky is really small, (up to here)', it is the narrow knowledge of sitting in the well. Sengyou (僧祐, a person's name) said in the preface to 'Chu Sanzang Ji Ji': 'The knowledge of a well-frog, seeing the leopard through a tube, is ashamed of those who are learned.' Also, in 'Chu Sanzang Ji·Biography of Tan Wuchen', it is said: 'The knowledge of a well in a pit has been lost in the great way for a long time.' (Line 8) Grand Historian: The original version of Dayuan is 'Tai'. (Left line 1) Full number: Ten numbers. (Line 3) Firm heart: Jian Yuan originally made 'Lao' (Wang Jun changed it arbitrarily). (Line 5) The Book says: 'Put it right, think without evil.' 'Put it right' comes from the 'Analects', and 'Think without evil' comes from the 'Book of Songs'. (Line 6) The Sutra says: 'Being a pure land is a dojo (etc.).' From the 'Vimalakirti Sutra'.
Second sheet (Right line 1) The so-called external birth to give a surname: External refers to external classics, see 'Zuo Zhuan'. (Line 3) The so-called internal four seas into the sea: Internal refers to internal classics, see the 'Agama Sutra'. (Line 4) Grandfather: Zu Yuan originally made 'Wang' (Wang Jun changed it arbitrarily). According to 'Erya·Shiqin', the father of the father is called 'Wangfu'. The annotation says, like a king, respect him. (Stop) Wang Jun has not read 'Erya', and thinks that he is the father of the current emperor, which is unreasonable, so he changed it to 'Zu'. (Line 8) Younger brother Baozang: Fazang's (法藏, a person's name) secular younger brother, see also below. (Left line 4) Suddenly see: Hu Yuan originally made 'Hu' (clerical error).
Third sheet (Right line 8) Recommend: Tui Yuan originally made 'Xiong'. (Line 8) Emperor Nuo: Nuo Yuan originally made 'Ruo'. (Line 9) [打-丁+(乂/友)] Changke: [打-丁+(乂/友)] Yuan originally made 'Ba' (clerical error, the following are all known). (Left line 8) Chongchao: The word comes from the 'Book of Songs'.
Fourth sheet (Right line 3) Secret Yi: Yi Yuan is also the same.
蓋筆誤當作頤○(六行)無慮 前漢書食貨志曰。大氐無慮皆鑄金錢矣。注無慮謂大率無小計慮耳○(左三行)牢固 牢元本作牢(筆工誤)。
第五張(右一行)建康 康元本作業(浚妄改) 按廣輿記江寧府曰。吳自京口徙都於此曰建業晉曰建康(止)蓋𤀹以謂古名建業后既改建康則不可更稱建業故改康也。安知書傳處名往往有從舊名者○(左二行)地婆訶羅(此云日昭) 元本羅作國實筆誤也。𤀹貼云本云。國當作羅。蓋𤀹見此一訛以謂全編多訛舛。𤀹所改但此為是余皆非也。凡讀三經五論者。乃知地婆訶羅。未以此為奇妙。日昭之昭元本作照。
第六張(右二行)續者 續元本作讀(筆工誤)○(六行)今代上之經 如發云上恐土字謂代州也○(六行)[打-丁+(乂/友)]乎 [打-丁+(乂/友)]元本作拔○(十行)光統椎輪益仰聖尊大路因躡 文選序曰。若夫椎輪為大輅之始。大輅寧有椎輪之質。注向曰椎輪古棧車大輅玉輅言玉輅因椎輪生(止)余見𤀹加和點。未讀文選也。又句讀上下文大失義。彼貼紙于云本云。躡字下脫一字歟可笑。
第七張(右一行)其文也玉寡其理也金相 禮記聘義云。子貢曰。君子貴玉而賤䃉者何也。為玉之寡而䃉之多與 文選劉孝標辨命論云。玉質
【現代漢語翻譯】 現代漢語譯本 蓋筆誤當作頤○(六行)無慮：原本的『筆』字是筆誤，應為『頤』。前漢書食貨志說：『大抵無慮皆鑄金錢矣。』註釋：『無慮謂大率無小計慮耳。』○(左三行)牢固：『牢』字，原本寫作『牢(筆工誤)』，是筆工的錯誤。 第五張(右一行)建康：『康』字，原本寫作『作業(浚妄改)』。（按廣輿記江寧府說：吳自京口徙都於此曰建業，晉曰建康。）蓋𤀹認為古名是建業，後來既然改名為建康，就不可以再稱建業，所以改『康』字。哪裡知道書傳中的地名，往往有沿用舊名的。○(左二行)地婆訶羅(此云日昭)：原本『羅』字寫作『國』，實在是筆誤。𤀹貼紙說原本云：『國當作羅。』蓋𤀹見到這一處錯誤，就認為全書有很多錯誤。𤀹所改的，只有這一處是對的，其餘都是錯的。凡是讀過三經五論的人，才知道地婆訶羅，不會以此為奇妙。日昭的『昭』字，原本寫作『照』。 第六張(右二行)續者：『續』字，原本寫作『讀(筆工誤)』。○(六行)今代上之經：如發云上，恐怕『土』字指的是代州。○(六行)[打-丁+(乂/友)]乎：『[打-丁+(乂/友)]』字，原本寫作『拔』。○(十行)光統椎輪益仰聖尊大路因躡：文選序說：『若夫椎輪為大輅之始。大輅寧有椎輪之質。』註釋：向曰：『椎輪古棧車，大輅玉輅，言玉輅因椎輪生。』余見𤀹加和點，未讀文選也。又句讀上下文大失義。彼貼紙于云本云：『躡字下脫一字歟』可笑。 第七張(右一行)其文也玉寡其理也金相：禮記聘義說：子貢曰：『君子貴玉而賤䃉者何也？為玉之寡而䃉之多與？』文選劉孝標辨命論說：玉質
【English Translation】 English version '蓋' (Gai) '筆' (Bi) '誤' (Wu) '當' (Dang) '作' (Zuo) '頤' (Yi) ○ (Six lines) '無慮' (Wu Lu): The original character '筆' (Bi, pen) is a mistake and should be '頤' (Yi, cheek). The '前漢書食貨志' (Qian Han Shu Shi Huo Zhi, Book of Food and Money of the Former Han Dynasty) says: '大抵無慮皆鑄金錢矣' (Da di wu lu jie zhu jin qian yi, Generally, all places named 'Wu Lu' cast metal coins). The annotation says: ''無慮' (Wu Lu) '謂' (wei) '大率' (da shuai) '無' (wu) '小' (xiao) '計慮' (ji lu) '耳' (er), 'Wu Lu' means generally without petty calculations.' ○ (Left three lines) '牢固' (Lao Gu): The character '牢' (Lao, firm) was originally written as '牢(筆工誤)' (Lao, a writing error), which is a mistake by the scribe. Fifth page (Right one line) '建康' (Jian Kang): The character '康' (Kang, health) was originally written as '作業(浚妄改)' (Zuo Ye, Jun's reckless change). (According to '廣輿記江寧府' (Guang Yu Ji Jiang Ning Fu, Extensive Records of Jiangning Prefecture): Wu moved its capital from Jingkou to this place, calling it Jianye, and Jin called it Jiankang.) It is believed that 𤀹 thought the ancient name was Jianye, and since it was later renamed Jiankang, it should not be called Jianye again, so he changed the character '康' (Kang). How could he know that place names in books and legends often follow the old names? ○ (Left two lines) '地婆訶羅' (Di Po He Luo) (This means '日昭' (Ri Zhao, Sun's Radiance)): The original character '羅' (Luo) was written as '國' (Guo, country), which is indeed a writing error. 𤀹 pasted a note saying that the original text said: '國當作羅' (Guo dang zuo Luo, '國' should be '羅'). It seems that 𤀹, upon seeing this one error, thought that the entire book had many errors. Of all the changes made by 𤀹, only this one is correct, and the rest are all wrong. Anyone who has read the Three Sutras and Five Treatises would know '地婆訶羅' (Di Po He Luo) and would not find this to be miraculous. The character '昭' (Zhao, radiance) in '日昭' (Ri Zhao) was originally written as '照' (Zhao, shine). Sixth page (Right two lines) '續者' (Xu Zhe): The character '續' (Xu, continue) was originally written as '讀(筆工誤)' (Du, read, a writing error). ○ (Six lines) '今代上之經' (Jin Dai Shang Zhi Jing): Like sending clouds up, I am afraid the character '土' (Tu, earth) refers to Daizhou. ○ (Six lines) '[打-丁+(乂/友)]乎' ([Da-Ding+(Yi/You)] Hu): The character '[打-丁+(乂/友)]' was originally written as '拔' (Ba, pull). ○ (Ten lines) '光統椎輪益仰聖尊大路因躡' (Guang Tong Chui Lun Yi Yang Sheng Zun Da Lu Yin Nie): The preface to '文選' (Wen Xuan, Selections of Refined Literature) says: '若夫椎輪為大輅之始。大輅寧有椎輪之質' (Ruo fu chui lun wei da lu zhi shi. Da lu ning you chui lun zhi zhi, If the rough wheel is the beginning of the great chariot, how can the great chariot have the quality of the rough wheel?). The annotation says: '向曰：椎輪古棧車，大輅玉輅，言玉輅因椎輪生' (Xiang Yue: chui lun gu zhan che, da lu yu lu, yan yu lu yin chui lun sheng, Xiang said: the rough wheel is an ancient simple cart, the great chariot is a jade chariot, meaning the jade chariot was born from the rough wheel). I saw 𤀹 adding harmony points, but I have not read '文選' (Wen Xuan). Also, the punctuation greatly loses the meaning of the context. He pasted a note on the Yun version saying: '躡字下脫一字歟' (Nie zi xia tuo yi zi yu, Is there a missing character under the character '躡' (Nie, step))? How laughable. Seventh page (Right one line) '其文也玉寡其理也金相' (Qi Wen Ye Yu Gua Qi Li Ye Jin Xiang): '禮記聘義' (Li Ji Pin Yi, Book of Rites, Chapter on the Meaning of Betrothal Gifts) says: Zigong said: '君子貴玉而賤䃉者何也？為玉之寡而䃉之多與？' (Jun zi gui yu er jian bi zhe he ye? Wei yu zhi gua er bi zhi duo yu?, Why do gentlemen value jade and despise bricks? Is it because jade is scarce and bricks are plentiful?). '文選劉孝標辨命論' (Wen Xuan Liu Xiao Biao Bian Ming Lun, Selections of Refined Literature, Liu Xiaobiao's Discourse on Distinguishing Fate) says: Jade quality
金相。注善曰。毛詩曰追琢其章金玉其相。毛萇曰。相質也銑曰玉金所以比美君子質相言其形貌也。梁書王裒弔祭王僧辨母文曰。金相比映玉德齊溫 舊唐書音樂志樂章曰。金相載穆玉𥙿重暉○(七行)取試循 循元本作楯 ○(八行)師列(乃至)資尋(云云)師至相也。資法藏也。師資字出老子○(左三行)諸侯 候元本作侯(筆工誤)若向二帙(乃至)儻然靡暢或據五編 元本云。向若二帙不倚五編則撫持也儻然靡據。五編不憑二帙則呾嚼也澹乎無味 此文多少分明。但𤀹不得讀下妄為有倒脫。乃貼云本云。向若二字倒乎。靡據中間脫二字歟。及開板終向若作若向。靡下加暢或二字。穢亂古書。罪戾彌天。且如言向二帙則是何等語話哉。蓋向若已下者反釋也。華嚴疏第十三曰。向若有性不可熏變(止)鈔曰。向若有性下上來順釋此下反釋。
第八張(左四行)四聖標題 聖元本作靈(浚妄改) 𤀹未讀禮記。未知麟鳳龜龍謂之四靈。妄改為聖。本解龍經麟經之義。而今改為聖則大為無義也○(五行)辨通 辨元本作辯。
第九張(右一行)班班 元本作斑斑○(二行)心均暢日 暢元本作憩(浚妄改)左傳昭元年曰。主民玩歲而憩日。林注玩憩皆貪也。言執政為民之主而貪玩歲日。憩開去聲(止)
【現代漢語翻譯】 現代漢語譯本 金相：注善解釋說，《毛詩》中說『追琢其章，金玉其相』。毛萇說，『相』是本質。許慎的《說文解字》說，玉和金是用來比喻君子的品質和外貌的。梁朝的《王裒弔祭王僧辨母文》中說，『金相比映，玉德齊溫』。《舊唐書·音樂志》的樂章中說，『金相載穆，玉𥙿重暉』。 （七行）取試循：『循』字原本作『楯』。 （八行）師列（乃至）資尋（云云）：『師』是至高的榜樣，『資』是佛法寶藏。『師資』二字出自老子。 （左三行）諸侯：『候』字原本作『侯』（筆工誤寫）。如果傾向於兩卷（乃至），倘若不能通暢理解；或者依據五卷，原本說，『向若二帙，不倚五編，則撫持也，儻然靡據。五編不憑二帙，則呾嚼也，澹乎無味。』這段文字多少還算分明，但不要不理解就妄自認為有顛倒脫漏。於是貼上標籤說，原本說『向若』二字顛倒了嗎？『靡據』中間脫漏了二字嗎？等到開板的時候，最終把『向若』改成『若向』，在『靡』字下面加上『暢或』二字。這樣玷污古書，罪過極大。況且說『向二帙』，這又是什麼樣的話呢？大概『向若』以下是反過來解釋的。《華嚴疏》第十三說，『向若有性，不可熏變』（止）。鈔曰：『向若有性』，上面是順著解釋，下面是反過來解釋。 第八張（左四行）四聖標題：『聖』字原本作『靈』（浚妄自更改）。不要不讀《禮記》，不知道麒麟、鳳凰、龜、龍叫做四靈。妄自改為『聖』，原本是解釋龍經、麟經的意義，現在改為『聖』就大為無意義了。 （五行）辨通：『辨』字原本作『辯』。 第九張（右一行）班班：原本作『斑斑』。 （二行）心均暢日：『暢』字原本作『憩』（浚妄自更改）。《左傳·昭公元年》說，『主民玩歲而憩日』。林注說，『玩』和『憩』都是貪圖安逸的意思。說執政者作為人民的主人，卻貪圖安逸，玩樂度日。『憩』字讀作qì（去聲）。
【English Translation】 English version Jin Xiang (金相): Zhu Shan (注善) explains that the 'Book of Songs' says, 'Carving and polishing its patterns, gold and jade are its appearance.' Mao Chang (毛萇) said, 'Xiang (相) is the essence.' Xu Shen's (許慎) 'Shuowen Jiezi (說文解字)' says that jade and gold are used to compare the qualities and appearance of a gentleman. The 'Mourning Essay for the Mother of Wang Sengbian (王僧辨)' in the Liang Dynasty says, 'Gold and appearance reflect each other, jade virtue is equally warm.' The musical chapter in the 'Old Book of Tang·Records of Music' says, 'Golden appearance carries solemnity, jade brilliance doubles its radiance.' (Line 7) Take the test and follow (取試循): 'Xun (循)' was originally written as 'Shun (楯)'. (Line 8) The master is listed (up to) the resources are sought (師列...資尋): 'Shi (師)' is the supreme example, and 'Zi (資)' is the treasure of the Dharma. The words 'Shizi (師資)' come from Laozi (老子). (Left 3 lines) The dukes (諸侯): 'Hou (候)' was originally written as 'Hou (侯)' (scribe's mistake). If leaning towards two fascicles (up to), if one cannot understand fluently; or according to five fascicles, the original says, 'Inclining to two fascicles, not relying on five fascicles, then it is holding; if suddenly there is no basis. If five fascicles do not rely on two fascicles, then it is chewing, bland and tasteless.' This text is somewhat clear, but do not misunderstand and arbitrarily think there are inversions or omissions. So, a label is attached saying, did the original say the words 'Xiang Ruo (向若)' are inverted? Are two words missing in the middle of 'Mi Ju (靡據)'? When the printing plate is opened, 'Xiang Ruo (向若)' is finally changed to 'Ruo Xiang (若向)', and the words 'Chang Huo (暢或)' are added below 'Mi (靡)'. This defiles ancient books, and the sin is immense. Moreover, saying 'Xiang Er Zhi (向二帙)', what kind of talk is this? Roughly, what follows 'Xiang Ruo (向若)' is a reverse explanation. The thirteenth 'Huayan Shu (華嚴疏)' says, 'If Xiang (向) has nature, it cannot be changed by熏 (xun)' (end). The commentary says: 'If Xiang (向) has nature', the above is a direct explanation, and the following is a reverse explanation. Eighth sheet (left 4 lines) Four Saints title (四聖標題): 'Sheng (聖)' was originally written as 'Ling (靈)' (Jun (浚) changed it arbitrarily). Do not fail to read the 'Book of Rites (禮記)', not knowing that the Qilin (麒麟), Phoenix (鳳凰), Turtle (龜), and Dragon (龍) are called the Four Spirits (四靈). Arbitrarily changing it to 'Sheng (聖)' originally explained the meaning of the Dragon Sutra (龍經) and Qilin Sutra (麟經), but now changing it to 'Sheng (聖)' is greatly meaningless. (Line 5) Distinguish and understand (辨通): 'Bian (辨)' was originally written as 'Bian (辯)'. Ninth sheet (right 1 line) Clearly (班班): Originally written as 'Banban (斑斑)'. (Line 2) The heart is equally joyful (心均暢日): 'Chang (暢)' was originally written as 'Qi (憩)' (Jun (浚) changed it arbitrarily). The 'Zuo Zhuan·First Year of Duke Zhao (左傳·昭公元年)' says, 'The ruler of the people indulges in years and rests on days.' Lin's commentary says, 'Indulging' and 'resting' both mean being greedy for ease. It says that the ruler, as the master of the people, is greedy for ease and indulges in pleasure. 'Qi (憩)' is pronounced qì (falling tone).
𤀹未讀左傳而妄改為暢○(左五行)祇林之寶 寶元本作定○(六行)實乃 實元本作寔(妄改)字彙寔音殖實也。增韻注實寔通用誤(止)寔有實也訓則義亦通。又不與實通用則不可妄改也。
第十張(右六行)苑公成 公元本作上(浚妄改) 高僧傳僧遠以齊永明二年卒。帝(世祖武帝)致書于沙門法獻曰。承遠上無常。弟子夜中已自知之。遠上此去甚得好處諸佳非一(止)又出三藏記集僧祐十誦義記目錄序云。大律師穎上積道河西振德江東(止)蓋上者裁用上人字也。僧傳遠上出三藏穎上可以為例證矣。𤀹未讀如上書妄改上字○(左八行)授號天授師及后歷曰永隆元年 元本授下有後及歷三字。此後及歷作名一字無永字 元本曰。授后及歷號天授。師名曰隆元年(云云)𤀹貼云本云。此一行文有漏處義不疏通歟。他日請領教示。雲師以墨抹貼紙。然𤀹及開板未領教示。妄加妄改。又書上方曰此一行文有漏處歟。抑元本不可讀。而浚妄改者非為令易讀耶。今雖改猶似有漏處而不可讀則妄改何所益。但存元本不可讀而可也。今如予之所點則義亦明白也。或曰字作日月之日則對上天字此編貪對語故然言師道名日日隆盛也。元年者天授元年也○(九行)張柬之叛逆 柬元本作易 按張易之叛逆而張柬之討之。實柬
【現代漢語翻譯】 現代漢語譯本 『𤀹』未讀《左傳》而擅自更改為『暢』。《祇林之寶》在寶元本中寫作『定』。『實乃』，元本作『寔』（擅自更改）。《字彙》中『寔』音同『殖』，意為『實』。《增韻》註釋『實』、『寔』通用是錯誤的。『寔』有『實也』的訓釋，那麼意義也通順。又不與『實』通用，則不可擅自更改。
第十張，『苑公成』，公元本作『上』（浚擅自更改）。《高僧傳》記載僧遠在齊永明二年去世。皇帝（世祖武帝）致書于沙門法獻說：『承遠上無常，弟子夜中已自知之。遠上此去甚得好處諸佳非一。』又出自《三藏記集》僧祐《十誦義記目錄序》云：『大律師穎上積道河西振德江東。』大概『上』是裁用『上人』二字。《僧傳》『遠上』，《出三藏》，『穎上』可以作為例證。『𤀹』未讀如上書，擅自更改『上』字。
『授號天授師及后歷曰永隆元年』，元本『授』字下有『后及歷』三字。此處『后及歷』作為名一字，沒有『永』字。元本說：『授后及歷號天授，師名曰隆元年（云云）。』『𤀹』貼云本云：『此一行文有遺漏之處，意義不通順。』他日請領教示。雲師用墨塗抹貼紙。然而『𤀹』及開板未領教示，擅自新增擅自更改。又書寫在上方說：『此一行文有遺漏之處嗎？或者元本不可讀？而浚擅自更改難道不是爲了使其容易閱讀嗎？』如今即使更改了，仍然好像有遺漏之處而不可讀，那麼擅自更改有什麼益處？只保留元本不可讀就可以了。如今像我所點校的，那麼意義也明白了。或者說字寫作『日月』的『日』，那麼就對應『上天』二字，此編貪圖對仗的語勢，所以說師道名聲日益隆盛。『元年』是天授元年。
『張柬之叛逆』，柬元本作『易』。按張易之叛逆，而張柬之討伐他，確實是張柬之。
【English Translation】 English version 『𤀹』 has not read 『Zuo Zhuan』 (左傳) and presumptuously changed it to 『Chang』 (暢). 『Zhilin's Treasure』 (祇林之寶) is written as 『Ding』 (定) in the Baoyuan edition. 『Shi Nai』 (實乃), the Yuan edition writes 『Shi』 (寔) (presumptuous change). In the 『Zi Hui』 (字彙) dictionary, 『Shi』 (寔) is pronounced the same as 『Zhi』 (殖), meaning 『real』 (實). The 『Zeng Yun』 (增韻) commentary that 『Shi』 (實) and 『Shi』 (寔) are interchangeable is incorrect. 『Shi』 (寔) has the explanation of 『Shi Ye』 (實也), so the meaning is also coherent. If it is not interchangeable with 『Shi』 (實), then it should not be changed presumptuously.
Page 10, 『Yuan Gong Cheng』 (苑公成), the Gongyuan edition writes 『Shang』 (上) (Jun presumptuously changed). The 『Biographies of Eminent Monks』 (高僧傳) records that Monk Yuan (僧遠) passed away in the second year of Yongming (永明) during the Qi dynasty. The emperor (Emperor Wu of the Shi Zu) sent a letter to the Shramana Faxian (法獻) saying: 『I heard that Yuan Shang (遠上) is impermanent, and your disciple already knew it in the middle of the night. Yuan Shang (遠上)'s departure is very good, with many benefits.』 Also from the 『Preface to the Catalogue of the Ten Recitation Vinaya Commentary』 (十誦義記目錄序) by Monk You (僧祐) in the 『Collection of Records from the Three Baskets』 (三藏記集): 『The great lawyer Ying Shang (穎上) accumulated virtue in Hexi (河西), and Zhen De (振德) in Jiangdong (江東).』 Probably 『Shang』 (上) is using the two characters 『Shang Ren』 (上人). 『Yuan Shang』 (遠上) in 『Biographies of Monks』 (僧傳), 『Chu San Zang』 (出三藏), 『Ying Shang』 (穎上) can be used as examples. 『𤀹』 has not read the above book and presumptuously changed the character 『Shang』 (上).
『Bestowed the title Heavenly Bestowed Teacher and the subsequent calendar said Yonglong first year』 (授號天授師及后歷曰永隆元年), the Yuan edition has the three characters 『Hou Ji Li』 (后及歷) after the character 『Shou』 (授). Here, 『Hou Ji Li』 (后及歷) is used as a single name, without the character 『Yong』 (永). The Yuan edition says: 『Bestowed Hou Ji Li (后及歷) the title Heavenly Bestowed, the teacher's name is said to be Long first year (etc.).』 『𤀹』 pasted a note saying: 『This line of text has omissions, and the meaning is not coherent.』 Please teach me another day. Master Yun (雲師) used ink to smear the pasted paper. However, 『𤀹』 and the printing plate did not receive instruction, presumptuously adding and presumptuously changing. Also wrote above saying: 『Does this line of text have omissions? Or is the Yuan edition unreadable? Isn't Jun's presumptuous change to make it easier to read?』 Now, even if it is changed, it still seems to have omissions and is unreadable, so what is the benefit of presumptuous change? Just keep the Yuan edition unreadable. Now, as I have punctuated, the meaning is also clear. Or it is said that the character is written as 『Ri』 (日) of 『Sun and Moon』 (日月), then it corresponds to the two characters 『Shang Tian』 (上天), this edition is greedy for the paired rhetoric, so it is said that the teacher's Taoist name is becoming more and more prosperous. 『First year』 (元年) is the first year of Heavenly Bestowal (天授).
『Zhang Jianzhi's rebellion』 (張柬之叛逆), the Jian (柬) in Yuan edition is written as 『Yi』 (易). According to Zhang Yizhi's (張易之) rebellion, Zhang Jianzhi (張柬之) attacked him. It was indeed Zhang Jianzhi (張柬之).
之非反逆者。𤀹未讀唐史通鑑妄改字誣柬之陷叛逆莫大之罪。不識者歸責于崔致遠。豈非枉屈耶○通鑑綱目中宗神龍元年曰。春正月張柬之等舉兵討武氏之亂。張易之昌宗伏誅○十一張(右七行)實寄天倫 實元本作寔(浚妄改)○(八行)主者施行 敕書尾語式也。廣弘明集周武帝詔尾曰。主者施行(止)見𤀹和點似未知此字○(左六行)長吏 吏元本作史○(七行)辨教 辨元本作辯。
十二張(右四行)盥浴 盥元本作釁 按國語齊語曰。嚴公使束縛管仲以予齊使。齊使受而以退。比至三釁三浴之。注以香涂身曰釁。釁或為熏 正字通釁注許定切欣去聲(云云)又通作釁又涂也。周禮女巫釁浴。謂以香藥沐浴也○(六行)逗撓 史記韓長孺傳云。廷尉當王恢逗撓當斬。注軍法行而逗留。畏撓者要斬撓屈弱也○(九行)[蓋-去+(大/ㄙ)]慈力 [蓋-去+(大/ㄙ)]元本作蓋(筆工誤)字彙蓋又作蓋(止)而無[蓋-去+(大/ㄙ)]字○(左六行)天殊 止觀二之三卷云。其性天殊應法記云。天乖謂同天地之別(止)今亦天地殊之義也。
十三張(左四行)[蓋-去+(大/ㄙ)]纏 [蓋-去+(大/ㄙ)]元本作蓋。
十四張(右十行)南齊王 西蜀宏 蓋皆人名(浚點非)○
【現代漢語翻譯】 現代漢語譯本： 並非反逆者。𤀹（作者）未曾讀過《唐史通鑑》，妄自更改文字，誣陷張柬之（人名）犯下叛逆的滔天大罪。不瞭解情況的人將責任歸咎於崔致遠（人名）。這難道不是冤枉嗎？ 《通鑑綱目》中宗神龍元年記載：『春正月，張柬之等人起兵討伐武氏之亂，張易之（人名）、昌宗（人名）被處死。』 十一張（右七行）實寄天倫：『實』字原本寫作『寔』（浚妄自更改）。 （八行）主者施行：這是敕書結尾的慣用語。廣弘明集周武帝詔書結尾說：『主者施行。』（𤀹和點似乎不認識這個字）。 （左六行）長吏：『吏』字原本寫作『史』。 （七行）辨教：『辨』字原本寫作『辯』。 十二張（右四行）盥浴：『盥』字原本寫作『釁』。查閱《國語·齊語》記載：『嚴公派人捆綁管仲（人名），把他交給齊國的使者。齊國使者接受了他，帶回去的路上，多次用香涂身並沐浴。』註釋說，用香涂身叫做『釁』。『釁』有時寫作『熏』。《正字通》『釁』字註釋說，許定切，欣去聲（云云），又通假作『釁』，又是塗抹的意思。《周禮·女巫》記載『釁浴』，指的是用香藥沐浴。 （六行）逗撓：《史記·韓長孺傳》記載：『廷尉判王恢（人名）逗撓，應當斬首。』註釋說，軍法執行時逗留、畏懼退縮的要斬首，『撓』是屈服、軟弱的意思。 （九行）[蓋-去+(大/ㄙ)]慈力：『[蓋-去+(大/ㄙ)]』字原本寫作『蓋』（筆工錯誤）。《字彙》『蓋』字又寫作『蓋』，但是沒有『[蓋-去+(大/ㄙ)]』字。 （左六行）天殊：《止觀》二之三卷記載：『其性天殊』。《應法記》記載：『天乖』指的是如同天地之間的差別。現在也是天地懸殊的意思。 十三張（左四行）[蓋-去+(大/ㄙ)]纏：『[蓋-去+(大/ㄙ)]』字原本寫作『蓋』。 十四張（右十行）南齊王（南齊的王）、西蜀宏（西蜀的宏）：大概都是人名（浚的標點不正確）。
【English Translation】 English version: Not a rebel. 𤀹 (the author) had not read the 'Comprehensive Mirror for Aid in Governance of the Tang Dynasty' and presumptuously altered the text, falsely accusing Zhang Jianzhi (personal name) of committing the heinous crime of rebellion. Those who did not know the situation attributed the responsibility to Cui Zhiyuan (personal name). Isn't this a wrongful accusation? The 'Outline and Details of the Comprehensive Mirror' records in the first year of the Shenlong era of Emperor Zhongzong: 'In the first month of spring, Zhang Jianzhi and others raised troops to quell the rebellion of the Wu clan, and Zhang Yizhi (personal name) and Changzong (personal name) were executed.' Section 11 (Right, line 7): 'Truly Entrusted by Heaven': The character '實' (shi, reality) was originally written as '寔' (shi) (erroneously altered by Jun). (Line 8): 'Let the responsible officials implement': This is a common concluding phrase in imperial edicts. The Guang Hongming Ji records the concluding phrase of Emperor Wu of the Zhou Dynasty's edict: 'Let the responsible officials implement.' (𤀹 and Dian seem unfamiliar with this character). (Left, line 6): 'Chief Official': The character '吏' (li, official) was originally written as '史' (shi, history). (Line 7): 'Distinguishing Teachings': The character '辨' (bian, distinguish) was originally written as '辯' (bian, debate). Section 12 (Right, line 4): 'Washing and Bathing': The character '盥' (guan, wash) was originally written as '釁' (xin, anoint). According to the 'Discourses of the States: Discourses of Qi': 'Duke Yan sent someone to bind Guan Zhong (personal name) and hand him over to the envoys of Qi. The envoys of Qi accepted him and, on the way back, anointed and bathed him multiple times.' The annotation says that anointing the body with fragrance is called '釁'. '釁' is sometimes written as '熏' (xun, fumigate). The 'Zheng Zi Tong' notes that the character '釁' is pronounced 'xin' in the departing tone (etc.), and it is also used as '釁', meaning to smear. The 'Rites of Zhou: Female Shamans' records '釁浴' (xin yu), which refers to bathing with fragrant herbs. (Line 6): 'Hesitation and Obstruction': The 'Records of the Grand Historian: Biography of Han Changru' records: 'The Court Commandant judged that Wang Hui (personal name) hesitated and obstructed, and should be beheaded.' The annotation says that those who linger and fear to retreat during the execution of military law will be beheaded; '撓' (nao) means to yield and be weak. (Line 9): '[蓋-去+(大/ㄙ)] Compassionate Power': The character '[蓋-去+(大/ㄙ)]' was originally written as '蓋' (gai) (a scribe's error). The 'Zi Hui' also writes '蓋' as '蓋', but there is no character '[蓋-去+(大/ㄙ)]'. (Left, line 6): 'Distinct as Heaven': The second volume, third section of 'Mohe Zhiguan' records: 'Its nature is distinct as heaven.' The 'Ying Fa Ji' records: ''Tian Guai' refers to the difference like that between heaven and earth.' Now it also means as different as heaven and earth. Section 13 (Left, line 4): '[蓋-去+(大/ㄙ)] Entanglement': The character '[蓋-去+(大/ㄙ)]' was originally written as '蓋'. Section 14 (Right, line 10): 'King of Southern Qi', 'Hong of Western Shu': These are probably personal names (Jun's punctuation is incorrect).
(左一行)景雲 唐睿宗年號○(六行)寢食 寢元本作寢(筆工誤)。
十五張(右一行)雖則如來演貺 詩經周南汝墳篇云。雖則如毀父母孔邇○□太沖魏都賦云。雖則生常固非自得之謂也(止)雖則字格不一而下點為法則義非○(八行)橋陵 唐睿宗也 一統志陜西西安府曰。睿宗橋陵在蒲城縣豐山○文獻通考百二十五曰。睿宗崩葬橋陵。在京兆府奉先縣界○(八行)脫屣褰衣 謂帝者讓位也。前碑文曰。太上皇脫屣萬機褰衣四海 𤀹上方書曰。此行脫字義未穩乎(止)余觀之此行義皆明白。蓋到筆不宣心者書誥之辭也。橋陵已下撰者之語言。睿宗后讓位養德皆依法藏之勸導也○(左二行)辨彼金言 辨元本作辯○(四行)阽危 出前漢書食貨志。
十六張(右六行)青目有本 元本無有字(浚妄加)○(十行)宛若 若者譬喻之如義(浚點為指事之如義非也)○(左一行)寢處 寢元本作寢(筆工誤)。
十七張(右十行)若東家丘 言義想初未能振華嚴宗于海東人馴侮之。如所謂東家孔丘也 東家丘出劉向新序。觀𤀹點似未知此事○(左三行)岫寺 岫元本作岬(浚妄改) 字彙岬古狎切音甲○(五行)[蓋-去+(大/ㄙ)]亦 蓋元本作蓋○(八行)周正月 夏十一月也○(九行)
【現代漢語翻譯】 現代漢語譯本 十五張(右一行)雖則如來演貺 (suī zé rú lái yǎn kuàng)：雖然如來宣揚恩賜。《詩經·周南·汝墳》篇說：『雖則如毀，父母孔邇 (suī zé rú huǐ, fù mǔ kǒng ěr)』，意思是即使像毀壞一樣，父母仍然很親近。□太沖《魏都賦》說：『雖則生常固，非自得之謂也 (suī zé shēng cháng gù, fēi zì dé zhī wèi yě)』，意思是雖然生命長久穩固，但並非自己能夠獲得。『雖則』二字寫法不一，但下有點是法則，意義沒有不同。 (八行)橋陵 (qiáo líng)：唐睿宗 (táng ruì zōng) 的陵墓。《一統志》陜西西安府記載：睿宗橋陵在蒲城縣豐山。《文獻通考》第一百二十五卷記載：睿宗崩逝后葬于橋陵，在京兆府奉先縣境內。 (八行)脫屣褰衣 (tuō xǐ qiān yī)：指帝王讓位。之前的碑文說：太上皇脫屣萬機，褰衣四海。𤀹上方書說：此行『脫』字意義不夠穩妥。我看此行意義都很明白，大概是到筆不宣心，是書誥的辭藻。橋陵以下是撰寫者的語言，睿宗後來讓位養德，都是依法藏 (fǎ zàng) 的勸導。 (左二行)辨彼金言 (biàn bǐ jīn yán)：辨別那些金玉良言。辨，元本作辯。 (四行)阽危 (yán wēi)：出自《前漢書·食貨志》。 十六張(右六行)青目有本 (qīng mù yǒu běn)：元本沒有『有』字。 (十行)宛若 (wǎn ruò)：『若』字是譬喻，如同的意思。 (左一行)寢處 (qǐn chǔ)：寢，元本作寢。 十七張(右十行)若東家丘 (ruò dōng jiā qiū)：意思是義湘 (yì xiāng) 最初未能振興華嚴宗 (huá yán zōng)，以至於海東的人輕視他，就像所說的東家孔丘一樣。東家丘出自劉向《新序》。觀𤀹的批註，似乎不知道這件事。 (左三行)岫寺 (xiù sì)：岫，元本作岬。字彙中，岬字古音讀作狎，音甲。 (五行)[蓋-去+(大/ㄙ)]亦：蓋，元本作蓋。 (八行)周正月 (zhōu zhēng yuè)：指夏曆十一月。 (左一行)景雲 (jǐng yún)：唐睿宗的年號。 (六行)寢食 (qǐn shí)：寢，元本作寢（筆工誤）。
【English Translation】 English version Fifteenth sheet (Right first line) 'Suī zé rú lái yǎn kuàng': Although the Tathagata (rú lái) proclaims blessings. The 'Ru Fen' chapter of the 'Book of Songs, Zhou Nan' says: 'Suī zé rú huǐ, fù mǔ kǒng ěr,' meaning even if it's like destruction, parents are still close. □ Tai Chong's 'Wei Du Fu' says: 'Suī zé shēng cháng gù, fēi zì dé zhī wèi yě,' meaning although life is long and stable, it's not something one obtains by oneself. The writing of 'suī zé' varies, but the dot below is the rule, and the meaning is the same. (Eighth line) Qiao Ling (qiáo líng): The tomb of Emperor Ruizong of Tang (táng ruì zōng). The 'Unified Records' of Xi'an Prefecture, Shaanxi, states: Ruizong's Qiao Ling is located in Fengshan, Pucheng County. Volume 125 of the 'Comprehensive Examination of Literature' states: Emperor Ruizong was buried in Qiao Ling after his death, within the boundary of Fengxian County, Jingzhao Prefecture. (Eighth line) Tuō xǐ qiān yī: Refers to the emperor abdicating the throne. The previous inscription says: The Supreme Emperor cast off myriad affairs and lifted his robes from the four seas. 𤀹's upper book says: The meaning of the word 'tuō' in this line is not stable enough. I see that the meaning of this line is very clear, probably because the pen does not express the heart, it is the rhetoric of imperial edicts. What follows Qiao Ling is the language of the writer, and Ruizong's later abdication and cultivation of virtue were all due to the guidance of Fazang (fǎ zàng). (Left second line) Biàn bǐ jīn yán: Discern those golden words. Biàn, originally written as 辯 in the Yuan edition. (Fourth line) Yán wēi: From the 'Book of Han, Treatise on Food and Money'. Sixteenth sheet (Right sixth line) Qīng mù yǒu běn: The Yuan edition does not have the word 'yǒu'. (Tenth line) Wǎn ruò: 'Ruò' is a metaphor, meaning 'like'. (Left first line) Qǐn chǔ: Qǐn, originally written as 寢 in the Yuan edition. Seventeenth sheet (Right tenth line) Ruò dōng jiā qiū: It means that Yixiang (yì xiāng) initially failed to revitalize the Huayan School (huá yán zōng), so that the people of Haidong looked down on him, just like the so-called Confucius of the East. 'Confucius of the East' comes from Liu Xiang's 'New Preface'. Looking at 𤀹's annotations, it seems that he doesn't know about this. (Left third line) Xiù sì: Xiù, originally written as 岬 in the Yuan edition. In the dictionary, the character 岬 is pronounced xiá. (Fifth line) [蓋-去+(大/ㄙ)] yì: Gài, originally written as 蓋 in the Yuan edition. (Eighth line) Zhōu zhēng yuè: Refers to the eleventh month of the Xia calendar. (Left first line) Jingyun (jǐng yún): The reign title of Emperor Ruizong of Tang. (Sixth line) Qǐn shí: Qǐn, originally written as 寢 in the Yuan edition (scribe's error).
辜月 爾雅釋天曰十一月為辜。
十八張(右七行)官供 前碑亦載之云。余皆官供(止)義最明○(左四行)死也衰 衰元本作哀(浚妄改)論語子張篇曰。其生也榮其死也哀(止)𤀹以為當作衰而對上榮若死也衰微則何所讚美也○(五行)麟史 左傳也。
十九張(右三行)實得面 實元本作寔○(七行)仍孫 爾雅○(七行)益友 論語○(左二行)僧譜為廢 廢元本作廢○(三行)處休 莊子漁父篇云。不知處陰以休影○(四行)象骨 骨元本作胥。蓋筆誤當作胥。𤀹妄改骨是何義 像胥見周禮三十八○(七行)罪知 孔子作春秋曰知我罪我其唯春秋乎。見孟子又史記孔子世家○(七行)顗續 顗元本作覬(浚妄改)。
跋
十九張(左)枝幹俱首 十二支首子也十干首甲也蓋謂甲子也○密邇蒙泉 言近於泉也。周易上象傳云。山下出泉蒙。
二十張(右二行)梵軀 梵元本作焚 蓋因上灼艾言欲效古賢捨身也。北齊第三王子于清涼山焚軀供養。見華嚴玄談○(二行)逐臭空慚海畔 事出呂覽○(三行)竊香 僧貪蓮香池神呵之為偷香。出智度論○(五行)羸君歸載 羸元木作嬴(筆工誤)嬴君言秦始皇。嬴姓也見史記秦本紀 歸載者言臭氣。史記秦始皇本紀。始皇崩于沙丘
【現代漢語翻譯】 現代漢語譯本
辜月：爾雅解釋天象時說，十一月稱為辜月。 十八張（右七行）官供：之前的碑文也有記載，說其餘的都是官府供給（止），意義非常明確。 十八張（左四行）死也衰：衰，原本寫作哀（王浚妄自更改）。論語子張篇說：『其生也榮，其死也哀。』（止）我認為應當寫作衰，與上面的榮相對，如果死是哀傷，那還有什麼可讚美的呢？ 十八張（五行）麟史：指的是左傳。 十九張（右三行）實得面：實，原本寫作寔。 十九張（七行）仍孫：出自爾雅。 十九張（七行）益友：出自論語。 十九張（左二行）僧譜為廢：廢，原本寫作髟廢。 十九張（三行）處休：莊子漁父篇說：『不知處陰以休影。』 十九張（四行）象骨：骨，原本寫作胥。大概是筆誤，應當寫作胥。王浚妄自更改為骨是什麼意思？像胥，見周禮三十八。 十九張（七行）罪知：孔子作春秋說：『知我罪我，其唯春秋乎。』見孟子和史記孔子世家。 十九張（七行）顗續：顗，原本寫作覬（王浚妄自更改）。 跋 十九張（左）枝幹俱首：十二支的首位是子，十干的首位是甲，大概說的是甲子。 十九張（左）密邇蒙泉：意思是靠近泉水。周易上象傳說：『山下出泉，蒙。』 二十張（右二行）梵軀（梵軀）：梵，原本寫作焚。大概是因為上面灼艾的話，想效仿古代賢人捨身。北齊第三王子在清涼山焚燒身體供養。見華嚴玄談。 二十張（二行）逐臭空慚海畔：這件事出自呂氏春秋。 二十張（三行）竊香：僧人貪圖蓮花的香味，池神呵斥他為偷香。出自智度論。 二十張（五行）羸君歸載：羸，原本寫作嬴（筆工錯誤）。嬴君指的是秦始皇。嬴是他的姓，見史記秦本紀。歸載指的是臭氣。史記秦始皇本紀記載，始皇死於沙丘。
【English Translation】 English version
Guyue (辜月): Erya (爾雅), in its explanation of celestial phenomena, states that the eleventh month is called Guyue. Sheet 18 (Right, line 7) Official Supply: The previous stele also records that the rest were supplied by the government (end), the meaning is very clear. Sheet 18 (Left, line 4) Death is Decay: Decay, originally written as 'sorrow' (哀), (Wang Jun presumptuously changed it). The 'Zizhang' chapter of the Analects says: 'In life, he is glorious; in death, he is mourned.' (end) I think it should be written as 'decay' (衰), corresponding to 'glory' (榮) above. If death is sorrowful, then what is there to praise? Sheet 18 (Line 5) Lin History: Refers to the Zuo Zhuan (左傳). Sheet 19 (Right, line 3) Truly Obtained Face: 'Truly' (實), originally written as 'Shí' (寔). Sheet 19 (Line 7) Great-Grandson: From the Erya (爾雅). Sheet 19 (Line 7) Beneficial Friend: From the Analects (論語). Sheet 19 (Left, line 2) Monastic Genealogy Abandoned: 'Abandoned' (廢), originally written as '髟廢'. Sheet 19 (Line 3) Residing in Repose: The 'Fisherman' chapter of Zhuangzi (莊子) says: 'Not knowing to reside in the shade to rest the shadow.' Sheet 19 (Line 4) Elephant Bone: 'Bone' (骨), originally written as 'Xu' (胥). Probably a writing error, it should be 'Xu'. What does Wang Jun mean by presumptuously changing it to 'bone'? Elephant Interpreter, see Rites of Zhou (周禮) 38. Sheet 19 (Line 7) Knowing the Crime: Confucius, in writing the Spring and Autumn Annals (春秋), said: 'Those who know me, blame me; it is only the Spring and Autumn Annals.' See Mencius (孟子) and Records of the Grand Historian (史記), Family of Confucius. Sheet 19 (Line 7) Yi Continues: 'Yi' (顗), originally written as 'Ji' (覬) (Wang Jun presumptuously changed it). Postscript Sheet 19 (Left) Branches and Stems All Head: The first of the twelve Earthly Branches is Zi (子), the first of the ten Heavenly Stems is Jia (甲), probably referring to Jiazi (甲子). Sheet 19 (Left) Close to the Obscure Spring: Meaning close to the spring. The Upper Image Commentary of the Book of Changes (周易) says: 'A spring emerges from under the mountain, Obscurity.' Sheet 20 (Right, line 2) Brahma Body (梵軀): 'Brahma' (梵), originally written as 'Burn' (焚). Probably because of the moxibustion mentioned above, wanting to imitate the ancient sages who sacrificed their bodies. The third prince of the Northern Qi Dynasty burned his body as an offering on Mount Qingliang. See Huayan Profound Discourses (華嚴玄談). Sheet 20 (Line 2) Pursuing Stench, Vainly Ashamed by the Sea: This matter comes from the Lüshi Chunqiu (呂氏春秋). Sheet 20 (Line 3) Stealing Fragrance: A monk coveted the fragrance of lotuses, and the pond spirit scolded him for stealing fragrance. From the Mahāprajñāpāramitāśāstra (智度論). Sheet 20 (Line 5) Weak Ruler Returning with Odor: 'Weak' (羸), originally written as 'Ying' (嬴) (scribe's error). 'Ying Ruler' refers to Qin Shi Huang (秦始皇). Ying is his surname, see Records of the Grand Historian (史記), Basic Annals of Qin. 'Returning with Odor' refers to the stench. Records of the Grand Historian (史記), Basic Annals of Qin Shi Huang, records that Shi Huang died in Shaqiu.
平臺行。遂從井陘抵九原。會暑上辒車臭。乃詔從官。令車載一石鮑魚以亂其臭○(五行)荀令坐筵 襄陽記云。荀令君至人家坐席三日香○(七行)[阘-羽+叨]齆 [阘-羽+叨]元本作阘 字彙正字通等無[阘-羽+叨]字 阘注音踏說文樓上戶也 齆字彙烏貢切音甕鼻塞曰齆○(十一行)諛聞 禮記樂記云發慮憲求善良。足以諛聞不足以動眾 注諛之言小也(諛思了反)○(十四行)既陰許非非(云云)乃陽增病病 史記韓世家曰。其狀陽言與韓。其實陰善楚(止)𤀹不知此字所點太非○(左二行)傳說 傳元本作傅○(二行)信相金鼓 四卷金光明經。合部金光明經。皆有信相菩薩夢金鼓事。十卷金光明為妙幢菩薩。妙幢即信相也。我聞𤀹博學教乘賣講乎市衢大抵排古德。然極不學而至未讀金光明經。則和抵排非無疑也○(五行)窘步樵原 蓋用列子蕉鹿夢 列子張湛注蕉與樵同○(五行)悽悽 元本作棲棲(妄妄改)○(八行)一𥧌 𥧌元本作寐(筆工誤)○(九行)邊孝先 後漢書列傳七十三文苑傳○(十二行)七不堪 文選四十三嵇叔夜與山巨源絕交書○(大字十行)梁璋 元本璋字細書。
紹興跋
二十一張(右六行)驚喜 驚元本作敬。義亦通今妄改○(九行)首座(云云)元本
【現代漢語翻譯】 現代漢語譯本： 平臺行。於是從井陘抵達九原。恰逢夏天靈車散發臭味，於是詔令隨從官員，用車載一石鮑魚來擾亂那臭味。（五行）荀令坐筵：襄陽記記載，荀令君到人家中，坐席三日都留有香味。（七行）[阘-羽+叨]齆：[阘-羽+叨]元本作阘，字彙、正字通等都沒有[阘-羽+叨]字。[阘]，注音踏，說文解字中指樓上的門。齆，字彙中讀烏貢切，音甕，鼻塞叫做齆。（十一行）諛聞：禮記·樂記中說，『發揚考慮法度，尋求善良的人，足以聽到諂媚的言論，但不足以動搖大眾。』 註：諛，是小的意思（諛，音yú，思了反）。（十四行）既暗中答應了『非非』（等等），卻又表面上加重病情。史記·韓世家說：『他的表現是表面上與韓國親近，實際上暗中與楚國交好。』（止）𤀹不知道此字所點太不對了。（左二行）傳說：傳，元本作傅。（二行）信相金鼓：四卷金光明經、合部金光明經，都有信相菩薩夢見金鼓的事情。十卷金光明經中為妙幢菩薩，妙幢就是信相。我聽說𤀹博學，在市井街頭講解佛法，大抵是排斥古代賢德之人。然而極其不學無術，甚至沒有讀過金光明經，那麼他的排斥就毫無疑問了。（五行）窘步樵原：大概是用了列子·蕉鹿夢的典故。列子張湛註：蕉與樵相同。（五行）悽悽：元本作棲棲（妄自更改）。（八行）一𥧌：𥧌元本作寐（筆工錯誤）。（九行）邊孝先：後漢書·列傳第七十三·文苑傳。（十二行）七不堪：文選第四十三·嵇叔夜與山巨源絕交書。（大字十行）梁璋：元本璋字寫得很小。
紹興跋
二十一張（右六行）驚喜：驚，元本作敬。意義也通順，現在妄自更改。（九行）首座（等等），元本 English version: Platform trip. Then they proceeded from Jingxing to Jiuyuan. It happened to be summer, and the hearse emitted a foul odor. Therefore, an edict was issued to the accompanying officials, ordering them to load a stone of salted fish in their vehicles to mask the stench. (Line 5) Xun Ling's Seated Feast: The Xiangyang Records state that when Lord Xun visited someone's home, the fragrance lingered on the mat for three days. (Line 7) [阘-羽+叨] Weng: [阘-羽+叨] was originally written as 阘 in the Yuan edition. The Zihui and Zhengzitong dictionaries do not contain the character [阘-羽+叨]. [阘] is pronounced 'tà', and in the Shuowen Jiezi (Explanation of Characters), it refers to a door in an upper story. Weng, in the Zihui dictionary, is pronounced 'wū gòng qiè', sounding like 'wèng', and a stuffy nose is called 'weng'. (Line 11) Flattering Reputation: The Record of Music in the Book of Rites states, 'Promoting deliberation on laws and seeking virtuous people is sufficient to hear flattering words, but not enough to move the masses.' Note: 'Flattering' refers to something small (flattering, pronounced yú, sī liǎo fǎn). (Line 14) Having secretly agreed to 'non-non' (etc.), he outwardly exaggerated his illness. The Historical Records, Family of Han, states, 'His behavior was outwardly close to Han, but in reality, he secretly befriended Chu.' (End) 𤀹 doesn't realize that this character is incorrectly marked. (Left Line 2) Tradition: 'Tradition' was originally written as 傅 in the Yuan edition. (Line 2) Faith-Aspect Golden Drum: The four-fascicle Golden Light Sutra and the complete Golden Light Sutra both contain the story of Bodhisattva Faith-Aspect dreaming of a golden drum. In the ten-fascicle Golden Light Sutra, it is Bodhisattva Wondrous Banner, and Wondrous Banner is Faith-Aspect. I heard that 𤀹 is learned, lecturing on Buddhist teachings in the marketplace, mostly rejecting ancient virtues. However, he is extremely unlearned and has not even read the Golden Light Sutra, so his rejection is undoubtedly unfounded. (Line 5) Distressed Steps in the Woodcutter's Field: This probably alludes to the Deer Dream in Liezi. Zhang Zhan's commentary on Liezi states that 'jiāo' (蕉) is the same as 'qiáo' (樵). (Line 5) Dreary: Originally written as 棲棲 in the Yuan edition (a presumptuous change). (Line 8) One Nap: 𥧌 was originally written as 寐 in the Yuan edition (a scribe's error). (Line 9) Bian Xiaoxian: Book of the Later Han, Biographies, 73, Literary Biographies. (Line 12) Seven Intolerable Things: Selections of Refined Literature, 43, Ji Shuye's Letter of Severance with Shan Juyuan. (Large Characters, Line 10) Liang Zhang: The character 'Zhang' was written small in the Yuan edition.
Postscript of Shaoxing
Twenty-one sheets (Right Line 6) Surprise: 'Surprise' was originally written as 'Respect' in the Yuan edition. The meaning is also coherent, but now presumptuously changed. (Line 9) Head Seat (etc.), Yuan edition
【English Translation】 Platform trip. Then they proceeded from Jingxing to Jiuyuan. It happened to be summer, and the hearse emitted a foul odor. Therefore, an edict was issued to the accompanying officials, ordering them to load a stone of salted fish in their vehicles to mask the stench. (Line 5) Xun Ling's Seated Feast: The Xiangyang Records state that when Lord Xun visited someone's home, the fragrance lingered on the mat for three days. (Line 7) [阘-羽+叨] Weng: [阘-羽+叨] was originally written as 阘 in the Yuan edition. The Zihui and Zhengzitong dictionaries do not contain the character [阘-羽+叨]. [阘] is pronounced 'tà', and in the Shuowen Jiezi (Explanation of Characters), it refers to a door in an upper story. Weng, in the Zihui dictionary, is pronounced 'wū gòng qiè', sounding like 'wèng', and a stuffy nose is called 'weng'. (Line 11) Flattering Reputation: The Record of Music in the Book of Rites states, 'Promoting deliberation on laws and seeking virtuous people is sufficient to hear flattering words, but not enough to move the masses.' Note: 'Flattering' refers to something small (flattering, pronounced yú, sī liǎo fǎn). (Line 14) Having secretly agreed to 'non-non' (etc.), he outwardly exaggerated his illness. The Historical Records, Family of Han, states, 'His behavior was outwardly close to Han, but in reality, he secretly befriended Chu.' (End) 𤀹 doesn't realize that this character is incorrectly marked. (Left Line 2) Tradition: 'Tradition' was originally written as 傅 in the Yuan edition. (Line 2) Faith-Aspect Golden Drum: The four-fascicle Golden Light Sutra and the complete Golden Light Sutra both contain the story of Bodhisattva Faith-Aspect dreaming of a golden drum. In the ten-fascicle Golden Light Sutra, it is Bodhisattva Wondrous Banner, and Wondrous Banner is Faith-Aspect. I heard that 𤀹 is learned, lecturing on Buddhist teachings in the marketplace, mostly rejecting ancient virtues. However, he is extremely unlearned and has not even read the Golden Light Sutra, so his rejection is undoubtedly unfounded. (Line 5) Distressed Steps in the Woodcutter's Field: This probably alludes to the Deer Dream in Liezi. Zhang Zhan's commentary on Liezi states that 'jiāo' (蕉) is the same as 'qiáo' (樵). (Line 5) Dreary: Originally written as 棲棲 in the Yuan edition (a presumptuous change). (Line 8) One Nap: 𥧌 was originally written as 寐 in the Yuan edition (a scribe's error). (Line 9) Bian Xiaoxian: Book of the Later Han, Biographies, 73, Literary Biographies. (Line 12) Seven Intolerable Things: Selections of Refined Literature, 43, Ji Shuye's Letter of Severance with Shan Juyuan. (Large Characters, Line 10) Liang Zhang: The character 'Zhang' was written small in the Yuan edition.
Postscript of Shaoxing
Twenty-one sheets (Right Line 6) Surprise: 'Surprise' was originally written as 'Respect' in the Yuan edition. The meaning is also coherent, but now presumptuously changed. (Line 9) Head Seat (etc.), Yuan edition
首座監院等字稍大 ○(左一行已下)妙暉(云云)元本次位與此別。元本云妙暉 祖周 道時 宗勝 法瓊 行依 如了 法和 法元 祖高 子沖 了惠 了依 法蓮 懷雅 法瑫 義琚 彥依 宗惠 師遠 義凈 智圓 從擇 從誘 善定 從釋 師正 善賓
(二行) 法無 無元本作元(蓋誤書旡再誤為無)
(三行) 旹紹興(云云)元本到謹題縮為一行
賢首碑傳正誤(畢)
齊雲師書于卷尾云
旹
寬文十年歲次庚戌冬十一月十八日後學道棟寫
十一月二十日以宋刻高山寺藏本校勘了
宋刻本玄字作玄 樹字作樹 弘字作[弘-、] 貞字作貞 驚字作驚 敬字作敬 讓字作讓 擎字作擎 恒字作恒 澄字作[澄-乂+(廠-一)] 皆避國諱也。今不須避依舊書如字。
新羅崔致遠事實
東國通鑑第十一卷(二十二紙)曰憲康王十一年乙巳(唐僖宗光啟元年)春三月崔致遠奉帝詔還自唐。致遠沙梁部人。精敏好學。年十二隨海舶入唐求學。其父謂曰十年不第非吾子也。致遠至唐尋師力學。十八登第調宣州漂水縣尉。遷侍御史內供奉。時黃巢反高駢為兵馬都統以討之。辟致遠為從事以委書記之任。其表狀書啟多出其手。其檄黃巢有不
【現代漢語翻譯】 現代漢語譯本 首座監院等字稍大 ○(左一行已下)妙暉(云云)元本次位與此別。元本云妙暉(Miàohuī) 祖周(Zǔ Zhōu) 道時(Dào Shí) 宗勝(Zōng Shèng) 法瓊(Fǎ Qióng) 行依(Xíng Yī) 如了(Rú Liǎo) 法和(Fǎ Hé) 法元(Fǎ Yuán) 祖高(Zǔ Gāo) 子沖(Zǐ Chōng) 了惠(Liǎo Huì) 了依(Liǎo Yī) 法蓮(Fǎ Lián) 懷雅(Huái Yǎ) 法瑫(Fǎ Tāo) 義琚(Yì Jū) 彥依(Yàn Yī) 宗惠(Zōng Huì) 師遠(Shī Yuǎn) 義凈(Yì Jìng) 智圓(Zhì Yuán) 從擇(Cóng Zé) 從誘(Cóng Yòu) 善定(Shàn Dìng) 從釋(Cóng Shì) 師正(Shī Zhèng) 善賓(Shàn Bīn) (二行) 法無(Fǎ Wú) 無元本作元(蓋誤書旡再誤為無) (三行) 旹紹興(云云)元本到謹題縮為一行 賢首碑傳正誤(畢) 齊雲師書于卷尾云 旹 寬文十年歲次庚戌冬十一月十八日後學道棟寫 十一月二十日以宋刻高山寺藏本校勘了 宋刻本玄字作玄 樹字作樹 弘字作[弘-、] 貞字作貞 驚字作驚 敬字作敬 讓字作讓 擎字作擎 恒字作恒 澄字作[澄-乂+(廠-一)] 皆避國諱也。今不須避依舊書如字。 新羅崔致遠事實 東國通鑑第十一卷(二十二紙)曰憲康王十一年乙巳(唐僖宗光啟元年)春三月崔致遠(Cuī Zhìyuǎn)奉帝詔還自唐。致遠(Cuī Zhìyuǎn)沙梁部人。精敏好學。年十二隨海舶入唐求學。其父謂曰十年不第非吾子也。致遠(Cuī Zhìyuǎn)至唐尋師力學。十八登第調宣州漂水縣尉。遷侍御史內供奉。時黃巢反高駢(Gāo Pián)為兵馬都統以討之。辟致遠(Cuī Zhìyuǎn)為從事以委書記之任。其表狀書啟多出其手。其檄黃巢有不
【English Translation】 English version The characters for 'Head Seat' and 'Superintendent' are slightly larger. ○ (From the first line on the left) Miaohui (妙暉) (etc.) The original version differs in the position of Yuanben. The original version says: Miaohui (妙暉), Zuzhou (祖周), Daoshi (道時), Zongsheng (宗勝), Faqiong (法瓊), Xingyi (行依), Ruliao (如了), Fahe (法和), Fayuan (法元), Zugao (祖高), Zichong (子沖), Liaohui (了惠), Liaoyi (了依), Falian (法蓮), Huaiya (懷雅), Fatao (法瑫), Yiju (義琚), Yanyi (彥依), Zonghui (宗惠), Shiyuan (師遠), Yijing (義凈), Zhiyuan (智圓), Congze (從擇), Congyou (從誘), Shanding (善定), Congshi (從釋), Shizheng (師正), Shanbin (善賓). (Second line) Fawu (法無). In the original version of Wuyuan, 'Wu' is written as 'Yuan' (likely a mistake where '旡' was incorrectly written as '無'). (Third line) At the time of Shaoxing (紹興) (etc.). In the original version, 'respectfully inscribed' is compressed into one line. Corrections to the Biography of Xianshou (賢首) (End) Master Qiyun (齊云) wrote at the end of the scroll: Time: In the tenth year of Kanbun (寬文), the year of Gengxu (庚戌), on the eighteenth day of the eleventh month in winter, written by the later scholar Daodong (道棟). On the twentieth day of the eleventh month, proofread against the Song Dynasty edition藏本preserved at Kosanji (高山寺). In the Song Dynasty edition, the character 'Xuan' (玄) is written as '玄', 'Shu' (樹) as '樹', 'Hong' (弘) as '[弘-、]', 'Zhen' (貞) as '貞', 'Jing' (驚) as '驚', 'Jing' (敬) as '敬', 'Rang' (讓) as '讓', 'Qing' (擎) as '擎', 'Heng' (恒) as '恒', 'Cheng' (澄) as '[澄-乂+(廠-一)]'. All of these avoid the emperor's name. Now there is no need to avoid them, so write them as they originally were. Facts about Choi Chiwon (崔致遠) of Silla (新羅) Volume 11 (22 pages) of the Dongguk Tonggam (東國通鑑) states: In the eleventh year of King Heongang (憲康王), the year Eulsa (乙巳) (the first year of Guangqi (光啟) during the reign of Emperor Xizong (僖宗) of the Tang Dynasty), in the third month of spring, Choi Chiwon (崔致遠) returned from Tang upon the emperor's decree. Choi Chiwon (崔致遠) was from Saryangbu (沙梁部). He was intelligent and fond of learning. At the age of twelve, he followed a merchant ship to Tang to study. His father said, 'If you do not pass the examination in ten years, you are not my son.' Choi Chiwon (崔致遠) arrived in Tang and diligently sought teachers and studied hard. At the age of eighteen, he passed the examination and was appointed as the magistrate of Piaoshui County (漂水縣尉) in Xuanzhou (宣州). He was later promoted to Attendant Censor (侍御史) and Inner Court Attendant (內供奉). At that time, Huang Chao (黃巢) rebelled, and Gao Pian (高駢) was appointed as the military commissioner to suppress the rebellion. He appointed Choi Chiwon (崔致遠) as his secretary. Many of the memorials and letters were written by him. His proclamation against Huang Chao (黃巢) contained...
唯天下之人皆思顯戮抑亦地中之鬼已議陰誅之語。巢不覺下床。由是名振天下。又上大師侍中狀云伏聞(云云)(文長略之)及還王留為侍讀兼翰林學士守兵部侍郎知端書監事。致遠自以西學多所得欲展所蘊。而衰季多疑忌不能容。出為大山郡太守。
同卷(第二十七紙)曰。真聖女主八年甲寅(唐昭宗乾寧八年)春二月。崔致遠進時務十餘條。主嘉納之以為阿餐。致遠自西事大唐東還故國。皆值亂世自傷不遇無復仕進意。自放于山水間營臺榭植松竹。枕籍書史嘯詠風月。若慶州南山。剛州冰山。陜州清涼寺。智異山雙溪寺。合浦縣月詠臺。皆其遊玩之所。后挈家隱伽耶山。與母兄浮圖賢俊及定玄師結為道友。以終老焉焉。遠西遊將還。同年顧云以詩送別。有文章感動中華國之句。其名重上國如此。所著文集三十卷行於世。唐書藝文志又載致遠四六集一卷桂苑筆耕二十卷云。
高麗沙門義天諸宗教藏總錄上捲雲
賢首傳一卷
浮石尊者傳一卷 已上崔致遠述
【現代漢語翻譯】 現代漢語譯本：只有天下的人都在思考著公開的殺戮，或許地下的鬼已經商議著暗中的誅殺。崔致遠不知不覺地從床上下來，因此名聲震動天下。他又向大師侍中呈上奏狀，說：『我聽說（此處省略崔致遠奏狀內容）』。等到回國后，國王留他擔任侍讀兼翰林學士，代理兵部侍郎，主管端書監事務。崔致遠因為自己從西方學到了很多東西，想要展現自己的才能，但是衰敗的朝廷多有猜忌，不能容納他，於是外放為大山郡太守。 同一卷（第二十七紙）記載：真聖女王八年甲寅年（唐昭宗乾寧八年）春二月，崔致遠進獻了十餘條關於時政的建議，女王很高興地採納了，並授予他阿餐的官位。崔致遠從西方的大唐回到故國，都遇到了亂世，自傷懷才不遇，沒有再次入仕的意願，於是放縱于山水之間，建造亭臺樓閣，種植松樹竹子，以書籍為枕蓆，吟嘯風月。像慶州南山、剛州冰山、陜州清涼寺、智異山雙溪寺、合浦縣月詠臺，都是他遊玩的地方。後來帶著家人隱居伽耶山（Gayasan），與母親、哥哥浮圖賢俊（Buddhist monk Hyeonjun）以及定玄師（Jeonghyeon-sa）結為道友，在那裡終老。崔致遠西遊將要回國時，同年顧云（Go Un）用詩為他送別，詩中有『文章感動中華國』的句子，他的名聲在上國就是這樣顯赫。他所著的文集三十卷流傳於世。《唐書·藝文志》又記載有崔致遠的《四六集》一卷、《桂苑筆耕》二十卷。 高麗沙門義天（Uicheon）的《諸宗教藏總錄》上卷記載： 《賢首傳》一卷 《浮石尊者傳》一卷 以上是崔致遠所著。
【English Translation】 English version: Only the people of the world are thinking about open killings, or perhaps the ghosts in the ground have already discussed secret assassinations. Choe Chiwon (Choe Chiwon) unconsciously got out of bed, and as a result, his name shook the world. He also submitted a memorial to the Grand Master Chamberlain, saying, 'I have heard (Chiwon's memorial omitted here).' After returning to the country, the king kept him as a tutor and academician of the Hanlin Academy, acting as Vice Minister of the Ministry of War, and in charge of the affairs of the End Writing Supervisor. Choe Chiwon, because he had learned a lot from the West, wanted to display his talents, but the declining court was suspicious and could not accommodate him, so he was sent out to be the governor of Daesan County. The same volume (page 27) states: In the second month of spring in the year Jia Yin (8th year of Qianning of Emperor Zhaozong of Tang Dynasty) of Queen Jinseong (Queen Jinseong), Choe Chiwon presented more than ten suggestions on current affairs. The queen happily adopted them and granted him the position of Achan (Achan). Choe Chiwon returned to his homeland from the Great Tang in the West, and encountered troubled times. He lamented his unfulfilled talents and had no intention of serving again. So he indulged in the mountains and rivers, building pavilions and planting pine and bamboo, using books as pillows, and chanting about the wind and moon. Places like Namsan (Namsan) in Gyeongju, Bingseon (Bingseon) in Gangju, Cheongnyangsa Temple (Cheongnyangsa Temple) in Hapcheon, Ssanggyesa Temple (Ssanggyesa Temple) in Jirisan, and Woryeongdae (Woryeongdae) in Hapcheon County were all places he visited. Later, he took his family to live in seclusion in Gayasan (Gayasan), and became friends with his mother, his brother, the Buddhist monk Hyeonjun (Buddhist monk Hyeonjun), and Jeonghyeon-sa (Jeonghyeon-sa), and spent his old age there. When Choe Chiwon was about to return from his journey to the West, his contemporary Go Un (Go Un) sent him off with a poem, which contained the line 'His writings moved the Middle Kingdom'. His reputation was so prominent in the upper country. His collected works in thirty volumes are circulating in the world. The 'Book of Tang: Art and Literature' also records Choe Chiwon's 'Four-Six Collection' in one volume and 'Gyeowon Pilgyeong' in twenty volumes. The upper volume of the 'Comprehensive Record of Various Religious Canons' by the Goryeo monk Uicheon (Uicheon) states: 'Biography of Worthy Head' one volume 'Biography of Venerable Floating Stone' one volume Above are written by Choe Chiwon.