T50n2060_續高僧傳
大正藏第 50 冊 No. 2060 續高僧傳
No. 2060
續高僧傳序
大唐西明寺沙門釋道宣撰
原夫至道無言。非言何以范世。言惟引行。即行而成立言。是以布五位以擢聖賢。表四依以承人法。龍圖成太易之漸龜章啟彝倫之用。逮乎素王繼轍前修舉其四科。班生著詞後進弘其九等。皆所謂化道之恒規。言行之權致者也。惟夫大覺之照臨也。化敷西壤跡紹東川。逾中古而彌新。歷諸華而轉盛。雖復應移存沒法被澆淳。斯乃利見之康莊。缺有之弘略。故使體道欽風之士。激揚影響之賓。會正解而樹言。扣玄機而即號。並德充宇宙。神冠幽明。像設煥乎丹青。智則光乎油素。固以詳諸經部。誠未纘其科條。竊以蔥河界于剡洲。風俗分于唐梵。華胥撰列非聖不據。其篇則二十四依付法之傳是也。神州所紀賢愚雜。其題引則六代所詳群錄是也。然則統斯大抵。精會所歸。莫不振發矇心網羅正理。俾夫駘足九達。貴蹤望而可尋。徇目四馳。高山委而仰止。昔梁沙門金陵釋寶唱撰名僧傳。會稽釋惠皎撰高僧傳。創發異部品藻恒流。詳核可觀華質有據。而緝裒吳越敘略魏燕。良以博觀未周。故得隨聞成采。加以有梁之盛明德云繁。薄傳五三數非通敏。斯則同世相侮。事積由來。中原
【現代漢語翻譯】 現代漢語譯本 《續高僧傳序》
大唐西明寺沙門釋道宣 撰
探究那至高的道原本是無法用言語表達的，如果不用言語，又如何規範世俗呢？言語只是引導行為，通過行為才能確立言語。因此，設立五位（指菩薩修行所經歷的五個階段）來選拔聖賢，標明四依（指比丘所應依賴的四件事）來繼承人法。龍圖的出現預示著太易的變化，龜章的出現開啟了倫理綱常的作用。到了素王（孔子）繼承前人的事業，舉薦德行、言語、政事、文學四科人才，他的學生們撰寫文章，後來的學者們弘揚九品中正制。這些都是教化世人的常規，是言語和行為的權宜之計。只有那偉大的覺悟者的光輝照耀，教化普及西方，足跡遍佈東方。跨越中古而更加新穎，歷經中華而更加興盛。即使應時而變，有存有沒，佛法被澆薄或淳厚所影響，這仍然是利於顯現的康莊大道，是彌補缺失的弘偉策略。因此，使得那些體悟真道、欽佩佛法的人士，以及那些激揚影響的賢達之賓，會合正解而著書立說，探究玄妙的佛理而立名號。他們的德行充滿宇宙，精神超越幽明。他們的形象在丹青中煥發光彩，他們的智慧在典籍中閃耀光芒。這些都已詳細記載在經書中，但尚未完全整理成條目。我認為蔥嶺（Pamir Mountains）是剡洲（指中國）的邊界，風俗習慣有唐（指中國）和梵（指印度）。《華胥氏書》的撰寫，不是聖人所不依據的。其中的篇章，如二十四依付法之傳就是如此。神州（指中國）所記載的，賢愚混雜，其題引，如六代所詳的群錄就是如此。總而言之，這些書籍的大致內容，精髓所在，無不旨在啓發矇昧的心靈，網羅正確的道理，使那些自滿自足的人，也能沿著先賢的足跡尋找到正道；使那些目光短淺的人，也能在高山面前停止仰望。從前梁朝的沙門金陵釋寶唱撰寫了《名僧傳》，會稽釋惠皎撰寫了《高僧傳》，開創了不同型別的僧傳，品評鑑賞了當時的僧人，詳細覈實，內容可觀，文采和史實都有依據。但是，他們收集的資料僅限於吳越一帶，敘述也比較簡略，對於魏燕等地的僧人事蹟，由於見聞不廣，只能隨聽隨記。加上樑朝的鼎盛時期，高僧大德眾多，薄薄的幾卷傳記，無法全部記載，這實在是同時代人的遺憾。事情積累下來，由來已久。中原地區
【English Translation】 English version Preface to the Continued Biographies of Eminent Monks
Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Originally, the ultimate Dao is beyond words. If not for words, how could one regulate the world? Words only guide actions, and actions establish words. Therefore, the five stages (referring to the five stages of a Bodhisattva's practice) are established to select sages and worthies, and the four reliances (referring to the four things a Bhikṣu should rely on) are indicated to inherit the Dharma. The emergence of the Dragon Diagram foreshadows the changes of Taiyi, and the appearance of the Tortoise Script initiates the use of ethical norms. When Su Wang (Confucius) inherited the work of his predecessors, he recommended talents in the four subjects of virtue, speech, politics, and literature. His students wrote articles, and later scholars promoted the Nine-Rank System. These are all the constant rules for educating the world, and the expedient means of words and actions. Only the light of the Great Awakened One shines, and the teachings spread to the West and the traces extend to the East. It transcends the Middle Ages and becomes even newer, and it passes through China and becomes even more prosperous. Even if it changes with the times, with existence and non-existence, and the Dharma is affected by degeneration or purity, this is still the broad road conducive to manifestation, and the grand strategy to make up for deficiencies. Therefore, those who embody the Dao and admire the Dharma, as well as the distinguished guests who inspire influence, gather to understand the correct interpretation and write books, and explore the profound Buddhist principles and establish names. Their virtue fills the universe, and their spirit transcends the realms of darkness and light. Their images shine in paintings, and their wisdom shines in books. These have been recorded in detail in the scriptures, but have not yet been completely organized into categories. I believe that the Congling Mountains (Pamir Mountains) are the border of Yanzhou (referring to China), and customs differ between Tang (referring to China) and Brahma (referring to India). The writing of the Huaxushi Shu is based on what the sages rely on. Among them, chapters such as the Twenty-Four Reliances on the Transmission of the Dharma are like this. What is recorded in Shenzhou (referring to China) is a mixture of the wise and the foolish, and its introductions, such as the detailed records of the Six Dynasties, are like this. In short, the general content of these books, the essence of what they aim at, is to inspire the ignorant mind, and to capture the correct principles, so that those who are complacent can also find the right path by following the footsteps of their predecessors; so that those who are short-sighted can also stop and look up at the high mountains. In the past, Śramaṇa Shi Baochang of Jinling in the Liang Dynasty wrote the Biographies of Famous Monks, and Shi Huijiao of Kuaiji wrote the Biographies of Eminent Monks, creating different types of monastic biographies, commenting and appreciating the monks of the time, verifying in detail, the content is considerable, and both the literary talent and the historical facts have a basis. However, the materials they collected were limited to the Wu and Yue areas, and the descriptions were relatively brief. As for the monastic affairs in the Wei and Yan areas, due to limited knowledge, they could only record what they heard. In addition, during the prosperous period of the Liang Dynasty, there were many eminent monks and great virtues, and the thin volumes of biographies could not record them all, which is really a regret for the people of the same era. Things have accumulated over time. The Central Plains
隱括未傳簡錄。時無雅贍誰為譜之。致使歷代高風颯焉終古。余青襟之歲。有顧斯文。祖習乃存經綸攸闕。是用憑諸名器佇對殺青。而情計棲遑各師偏競。逖聽成簡載紀相尋。而物忌先鳴藏舟遽往。徒懸積抱終擲光陰。敢以不才輒陳筆記。引疏聞見即事編韋。諒得列代因之更為冠冕。自漢明夢日之後梁武光有已前。代別釋門咸流傳史。考酌資其故實。刪定節其先聞。遂得類纘前驅昌言大寶。季世情縶量重聲華。至於鳩聚風猷。略無繼緒。惟隋初沙門魏郡釋靈裕。儀表綴述有意弘方。撰十德記一卷。偏敘昭玄師保。未奧廣嗣通宗。余則孤起支文。薄言行狀。終亦未馳高觀。可為長太息矣。故沾預染毫之客。莫不望崖而戾止。固其然乎。今余所撰。恐墜接前緒。故不獲已而陳之。或博咨先達。或取訊行人。或即目舒之。或討仇集傳。南北國史附見徽音。郊郭碑碣旌其懿德。皆撮其志行舉其器略。言約繁簡事通野素。足使紹胤前良允師后聽。始岠梁之初運。終唐貞觀十有九年。一百四十四載。包括岳瀆歷訪華夷。正傳三百四十人。附見一百六十人。序而伸之。大為十例一曰譯經。二曰解義。三曰習禪。四曰明律。五曰護法。六曰感通。七曰遺身。八曰讀誦。九曰興福。十曰雜科。凡此十條。世罕兼美。今就其尤最者。隨篇擬
倫。自前傳所敘。通例已頒。回互抑揚。寔遵弘撿。且夫經道兩術。掩映于嘉苗。護法一科。綱維于正網。必附諸傳述。知何績而非功。取其拔滯宏規。固可標于等級。余則隨善立目。不競時須。佈教攝於物情。為要解紛靜。節總歸於末第。區別世務者也。至於韜光崇岳朝宗百靈。秀氣逸于山河。貞概銷于林薄。致有聲諠玄穀神游紫煙。高謝于松喬。俯眄于窮轍。斯皆具諸別紀。抑可言乎。或復匿跡城闉。陸沉浮俗。盛業可列。而吹噓罕遇。故集見績風素。且樹十科。結成三帙號曰續高僧傳。若夫搜擢源派。剖析憲章。組織詞令。琢磨行業。則備於後論。更議而引之。必事接恒篇。終成詞費。則削同前傳。猶恨逮于末法。世挺知名之僧。未覿嘉猷有淪典籍。庶將來同好。又塵斯意焉。
續高僧傳卷第一
譯經篇初 本傳六人 附見二十七人
梁揚都正觀寺扶南沙門僧伽婆羅傳一(曼陀羅 木道賢 僧法 道命)
梁揚都莊嚴寺金陵沙門釋寶唱傳二(梁武帝 僧朗 梁簡文 僧昭)
魏北臺石窟寺恒安沙門釋曇曜傳三(曇靖)
魏南臺永寧寺北天竺沙門菩提流支傳四(常景 李廓 寶意 覺定 法場 智希 楊炫之 曇顯 智賢 法希 藏稱)
陳南海郡西天竺沙門拘那羅
【現代漢語翻譯】 現代漢語譯本： 倫理方面，自從《前傳》所敘述的，通用的條例已經頒佈，迴環往復，抑制與揚起，確實遵循了弘揚與檢點的原則。而且經和道兩種學術，相互掩映，如同嘉美的禾苗。護持佛法這一科目，如同維繫正法的綱繩。必須附在各種傳述之中，才知道哪些功績並非徒勞。選取其中提升滯礙、弘揚規範的，自然可以標明于等級之中。其餘的則隨著善行而設立名目，不與時勢爭鋒。佈施教義，是爲了攝受眾生的情感，主要在於解除紛爭，使之平靜。總的綱領歸於最後，是爲了區別世俗事務。至於那些韜光養晦、崇尚山嶽、朝拜宗廟、匯聚百靈的人，他們的秀美之氣散逸于山河之間，堅貞的節操消融于林木草叢之中，以至於有聲音喧囂于玄妙的山谷，精神遨遊于紫色的雲煙，他們高尚地謝絕了像松喬（傳說中的仙人）那樣的生活，俯視著困頓的道路。這些都記載在其他的傳記中，或許可以這樣說。或者又有人隱匿於城市之中，沉淪於世俗之中，盛大的事業可以列舉，但是吹捧和讚揚卻很少遇到。所以收集那些顯見的功績和風範，並且樹立十個科目，結整合三卷，命名為《續高僧傳》。至於搜尋源流派別，剖析精義，組織詞句，琢磨行業，則在後面的論述中詳細說明。如果進一步地加以議論和引申，必定會涉及大量的篇幅，最終成為文字的浪費。所以刪削了與《前傳》相同的內容，仍然擔心趕不上末法時代。世上涌現出知名的僧人，還沒有看到嘉美的謀略被記載於典籍之中，希望將來有共同愛好的人，又來整理這些遺意。 續高僧傳卷第一 譯經篇初 本傳六人 附見二十七人 梁揚都正觀寺扶南沙門僧伽婆羅（Samghabara，僧伽婆羅）傳一(曼陀羅（Mandala，曼陀羅） 木道賢 僧法 道命) 梁揚都莊嚴寺金陵沙門釋寶唱傳二(梁武帝 僧朗 梁簡文 僧昭) 魏北臺石窟寺恒安沙門釋曇曜（Tantrayāna，曇曜）傳三(曇靖) 魏南臺永寧寺北天竺沙門菩提流支（Bodhiruci，菩提流支）傳四(常景 李廓 寶意 覺定 法場 智希 楊炫之 曇顯 智賢 法希 藏稱) 陳南海郡西天竺沙門拘那羅（Kuṇāla，拘那羅）
【English Translation】 English version: In terms of ethics, since the general rules described in the 'Previous Biographies' have been promulgated, with their alternating emphasis and suppression, they truly follow the principles of promotion and scrutiny. Moreover, the two disciplines of sutras and doctrines illuminate each other, like fine seedlings. The subject of protecting the Dharma is like the guiding principle of the righteous net. It must be attached to various narrations to know which achievements are not in vain. Selecting those that uplift stagnation and promote norms can naturally be marked in the hierarchy. The rest are named according to good deeds, not competing with the times. Spreading teachings is to capture the emotions of sentient beings, mainly to resolve disputes and bring peace. The general outline is at the end, to distinguish secular affairs. As for those who hide their light, admire mountains, worship ancestors, and gather spirits, their beauty emanates between mountains and rivers, and their steadfast integrity dissolves in forests and thickets, so that there are sounds clamoring in the mysterious valleys, and spirits travel in purple clouds. They nobly decline the life of Song Qiao (legendary immortals) and look down upon the path of distress. These are all recorded in other biographies, perhaps it can be said. Or some hide in cities and sink into vulgar customs. Great achievements can be listed, but praise and flattery are rarely encountered. Therefore, collect the visible achievements and demeanor, and establish ten subjects, compiled into three volumes, named 'Further Biographies of Eminent Monks'. As for searching for origins and branches, analyzing essences, organizing words, and polishing industries, they will be explained in detail in the following discussion. If further discussion and extension are added, it will inevitably involve a large number of chapters, eventually becoming a waste of words. Therefore, the content that is the same as the 'Previous Biographies' has been deleted, and it is still worried that it will not catch up with the Age of Degenerate Dharma. Famous monks have emerged in the world, but I have not seen the beautiful strategies recorded in the classics. I hope that future enthusiasts will sort out these remaining ideas. Further Biographies of Eminent Monks, Volume 1 Beginning of the Translation Section, Six Biographies, Twenty-seven Attached Biography 1 of Samghabara (僧伽婆羅), a Shramana from Funan at Zheng Guan Temple in Yangdu, Liang Dynasty (Mandala (曼陀羅), Mu Daoxian, Sengfa, Daoming) Biography 2 of釋寶唱, a Shramana from Jinling at Zhuangyan Temple in Yangdu, Liang Dynasty (Emperor Wu of Liang, Senglang, Emperor Jianwen of Liang, Sengzhao) Biography 3 of Tantrayāna (曇曜), a Shramana from Heng'an at the Stone Cave Temple in Beitai, Wei Dynasty (Tanjing) Biography 4 of Bodhiruci (菩提流支), a Shramana from North India at Yongning Temple in Nantai, Wei Dynasty (Chang Jing, Li Kuo, Baoyi, Jueding, Fachang, Zhixi, Yang Xuanzhi, Tanxian, Zhixian, Faxi, Zangcheng) Kuṇāla (拘那羅), a Shramana from West India in the South Sea Commandery, Chen Dynasty
陀傳五(高空 德賢 善吉)
陳揚都金陵沙門釋法泰傳六(智愷 曹毗 智敫 道尼)
僧伽婆羅。梁言僧養。亦云僧鎧。扶南國人也。幼而穎悟。早附法津。學年出家。偏業阿毗曇論。聲榮之盛有譽海南。具足已后廣習律藏。勇意觀方樂崇開化。聞齊國弘法。隨舶至都。住正觀寺。為天竺沙門求那跋陀之弟子也。復從跋陀研精方等。未盈炎燠博涉多通。乃解數國書語。值齊歷亡墜道教凌夷。婆羅靜潔身心外絕交。故擁室棲閑養素資業。大梁御㝢搜訪術能。以天監五年。被敕徴召于楊都壽光殿華林園正觀寺占云館扶南館等五處傳譯訖十七年。都合一十一部。四十八卷。即大育王經。解脫道論等是也。初翻經日。于壽光殿武帝躬臨法座筆受其文。然後乃付譯人盡其經本。敕沙門寶唱慧超僧智法雲及袁曇允等。相對疏出。華質有序不墜譯宗。天子禮接甚厚。引為家僧。所司資給道俗改觀。婆羅不畜私財。以為嚫施成立住寺。太尉臨川王宏。接遇隆重。普通五年因疾卒于正觀。春秋六十有五。梁初又有扶南沙門曼陀羅者。梁言弘弱。大赍梵本遠來貢獻。敕與婆羅共譯寶云法界體性文殊般若經三部合一十一卷。雖事傳譯未善梁言。故所出經文多隱質。時有居士木道賢。以天監十五年獻優婁頻經一卷。文既鮮具。
不辯來由。又有太學博士江泌女僧法者。小年出家有時靜坐。閉目誦出凈土妙莊嚴等經。始從八歲終於十六。總出三十五卷。天監年中在華光殿。親對武帝誦出異經。楊都道俗咸稱神授。若驗佛經斯唯宿習未可余談竊尋外典。生知者聖。學知者次。此則局談今身昧於過往耳。若不然者。何以辨內外賢聖淺深之通塞哉。如前傳曇諦之憶書鎮。近俗崔子之念金環。代有斯蹤。定非外托。逮太清中。湘東王記室虞孝敬。學周內外。撰內典傳要三十卷。該羅經論。條貫釋門。諸有要事備皆收錄。頗同皇覽類苑之流。渚宮陷沒便襲染衣。更名道命。流離關輔亦有著述。云云。
釋寶唱。姓岑氏。吳郡人。即有吳建國之舊壤也。少懷恢敏清貞自蓄。顧惟隻立勤田為業。資養所費終於十畝。至於傍求。傭書取濟。寓目流略便能強識。文采鋪贍義理有聞。年十八。投僧祐津師而出家焉。祐江表僧望多所制述。具如前傳紀之。唱既始陶津。經律咨稟。承風建德有聲宗嗣。住莊嚴寺。博採群言酌其精理。又惟開悟土俗。要以通濟為先。乃從處士顧道曠呂僧智等。習聽經史莊易。略通大義。時以其游涉世務。謂有俗志。為訪家室執固不回。將及三十天蔭既崩。喪事云畢。建武二年擺撥常習。出都專聽。涉歷五載又中風疾。會齊氏云季。
【現代漢語翻譯】 現代漢語譯本： 不追究這些事情的來由。還有太學博士江泌的女兒，出家為尼，年紀很小的時候就出家了。她有時閉著眼睛就能誦出《凈土妙莊嚴經》等經典。從八歲開始，到十六歲結束，總共誦出了三十五卷。天監年間，她在華光殿，親自在武帝面前誦出了奇異的經典。楊都的僧人和俗人都稱她是神靈傳授。如果用佛經來驗證，這只不過是她前世的習性，不值得多談。我私下認為，從外道的典籍來看，生來就知道的是聖人，學習后才知道的是次一等的人。這種說法只侷限於談論今生，而忽略了過去。如果不是這樣，又怎麼能分辨內外典籍中賢聖的淺薄和深刻、通達和閉塞呢？就像前面傳記中曇諦回憶書鎮的事情，以及近來俗人崔子回憶金環的事情一樣，歷代都有這樣的事蹟，一定不是外力所託。到了太清年間，湘東王的記室虞孝敬，學識淵博，通曉內外典籍，撰寫了《內典傳要》三十卷，內容包括經論，條理清晰地闡釋了佛法。其中收錄了各種重要的事情，很像《皇覽》、《類苑》之類的書籍。渚宮陷落後，他就穿上了僧衣，改名為道命。流離於關中和陜北一帶，也有一些著作，等等。
釋寶唱，姓岑，是吳郡人，也就是吳國建立的地方。他從小就胸懷寬廣，聰敏過人，清廉貞潔，自我約束。他考慮到只能依靠耕田為生，用來維持生計的費用最終只能依靠十畝田地的收入。至於其他的需求，就靠替人抄書來維持。他看過一遍的東西就能記住，文采華麗，義理精通。十八歲時，他投奔僧祐律師而出家。僧祐是江表一帶的僧人領袖，有很多著作，具體情況在前傳中已經記載。寶唱開始在僧祐門下學習，請教經律。他繼承了僧祐的德行，在宗門中很有名聲。他住在莊嚴寺，廣泛收集各種言論，選取其中的精華。他又認為，要開導當地的百姓，最重要的是讓他們能夠理解。於是，他跟隨處士顧道曠、呂僧智等人，學習經史、《莊子》、《易經》，略微通曉了其中的大義。當時，有人認為他涉足世俗事務，是有還俗的念頭。有人去他家打聽情況，但他堅決不還俗。將近三十歲的時候，天蔭去世，喪事辦完后，建武二年，他擺脫了以往的習慣，離開都城，專心聽講佛法。過了五年，他又得了中風病。正趕上齊朝末年。
【English Translation】 English version: I won't delve into the origins of these matters. There was also the daughter of Jiang Mi (a doctor of the Imperial Academy), who became a nun. She left home at a young age and sometimes, with her eyes closed, could recite scriptures such as the 'Pure Land Marvelous Adornment Sutra' (凈土妙莊嚴經). Starting from the age of eight and ending at sixteen, she recited a total of thirty-five volumes. During the Tianjian (天監) era, in the Huaguang Hall (華光殿), she personally recited extraordinary scriptures before Emperor Wu (武帝). The monks and laypeople of Yangdu (楊都) all called it divine transmission. If verified by Buddhist scriptures, this is merely a habit from her past life, not worth further discussion. I privately believe that, according to external texts, those who know from birth are sages, and those who know after learning are secondary. This statement is limited to discussing the present life and ignores the past. If not, how can one distinguish the shallowness and depth, the understanding and ignorance, of the sages in internal and external texts? Like the story of Tan Di (曇諦) in the previous biography recalling the book town, and the recent story of the layman Cui Zi (崔子) recalling the golden ring, there have been such traces throughout the ages, certainly not entrusted by external forces. During the Taiqing (太清) era, Yu Xiaojing (虞孝敬), the secretary of the Prince of Xiangdong (湘東王), was learned in both internal and external texts. He compiled 'Essential Transmissions of Internal Texts' (內典傳要) in thirty volumes, covering sutras and treatises, and systematically explaining the Dharma. It included various important matters, much like books such as 'Imperial Survey' (皇覽) and 'Classified Compendium' (類苑). After the fall of Zhugong (渚宮), he donned monastic robes and changed his name to Daoming (道命). He wandered in the Guanzhong (關中) and Shanbei (陜北) areas and also had some writings, and so on.
釋寶唱 (Shi Baochang), whose surname was Cen (岑), was a native of W郡 (Wujun), which is the old territory where the state of Wu (吳) was established. From a young age, he had a broad mind, was intelligent, pure, and self-restrained. He considered that he could only rely on farming for a living, and the expenses for his livelihood would ultimately depend on the income from ten mu (畝) of land. As for other needs, he made a living by copying books for others. He could memorize what he had seen once, his writing was ornate, and he was well-versed in righteousness. At the age of eighteen, he went to the lawyer Sengyou (僧祐) and became a monk. Sengyou was a leader of monks in the Jiangbiao (江表) area and had many writings, the details of which have been recorded in the previous biography. Baochang began to study under Sengyou, consulting him on the Vinaya (律) and Sutras (經). He inherited Sengyou's virtues and was famous in the sect. He lived in Zhuangyan Temple (莊嚴寺), widely collected various opinions, and selected the essence of them. He also believed that to enlighten the local people, the most important thing was to enable them to understand. Therefore, he followed the hermits Gu Daokuang (顧道曠), Lü Sengzhi (呂僧智), and others, studying the classics, history, 'Zhuangzi' (莊子), and 'Book of Changes' (易經), and slightly understood the great meaning of them. At that time, some people thought that he was involved in worldly affairs and had the idea of returning to secular life. Someone went to his home to inquire about the situation, but he firmly refused to return to secular life. When he was nearly thirty years old, Tianyin (天蔭) passed away. After the funeral was completed, in the second year of Jianwu (建武), he got rid of his past habits, left the capital, and devoted himself to listening to the Dharma. After five years, he suffered a stroke. It coincided with the end of the Qi (齊) dynasty.
遭亂入東。遠至閩越。討論舊業。天監四年便還都下。乃敕為新安寺主。帝以時會云雷遠近清晏。風雨調暢百穀年登。豈非上資三寶中賴四天下藉神龍。幽靈葉贊方乃福被黔黎歆茲厚德。但文散群部難可備尋。下敕。令唱總撰集錄以擬時要。或建福禳災。或禮懺除障。或饗接神鬼。或祭祀龍王。部類區分近將百卷。八部神名以為三卷。包括幽奧詳略古今。故諸所祈求帝必親覽。指事祠禱多感威靈。所以五十許年。江表無事兆民荷賴。緣斯力也。天監七年。帝以法海浩汗淺識難尋。敕莊嚴僧旻。于定林上寺。纘眾經要抄八十八卷。又敕開善智藏纘眾經理義。號曰義林。八十卷。又敕建元僧朗。注大般涅槃經七十二卷。並唱奉別敕。兼贊其功。綸綜終始緝成部帙。及簡文之在春坊。尤耽內教。撰法寶聯璧二百餘卷。別令寶唱綴紕區別。其類遍略之流。帝以佛法沖奧近識難通。自非才學無由造極。又敕唱自大教東流。道門俗士。有敘佛理著作弘義。並通鳩聚。號曰續法輪論。合七十餘卷。使夫迷悟之賓見便歸信。深助道法無以加焉。又撰法集一百四十卷。並唱獨斷專慮。纘結成部。既上親覽。流通內外。十四年。敕安樂寺僧紹。撰華林佛殿經目。雖復勒成未悏帝旨。又敕唱重撰。乃因紹前錄。注述合離甚有科據。一帙四卷。
【現代漢語翻譯】 現代漢語譯本： 他遭遇戰亂，向東逃亡，遠至閩越（今福建一帶）。待局勢穩定后，他回到舊地重操舊業。天監四年（公元505年）他回到都城。皇帝下令讓他擔任新安寺的住持。皇帝認為，當時風調雨順，五穀豐登，這都是上天保佑，中間依靠四天下的力量，下則得益於神龍的庇護。幽靈也在暗中贊助，這才使得百姓能夠享受福澤，感恩這深厚的恩德。但是相關的文獻分散在各個部門，難以全部找到。於是皇帝下令寶唱總領此事，收集整理相關記錄，以備不時之需，無論是爲了祈福消災，還是爲了禮懺消除業障，或是爲了祭祀神鬼，或是爲了祭祀龍王。按照類別區分，接近一百卷。其中關於八部神名的記錄就有三卷，內容包括了幽深玄奧的道理，以及詳略不同的古今事例。因此，皇帝對於各種祈求都會親自過問。通過祭祀祈禱，常常能感受到神靈的威靈。所以，在五十多年的時間裡，江南一帶平安無事，百姓都蒙受恩澤，這都是因為這些努力的結果。天監七年（公元508年），皇帝認為佛法深奧廣博，淺薄的見識難以理解，於是下令莊嚴僧旻在定林上寺，編纂眾經要抄，共八十八卷。又下令開善智藏編纂眾經的理義，名為《義林》，共八十卷。又下令建元僧朗註釋《大般涅槃經》，共七十二卷。這些都由寶唱奉旨完成，並讚揚他們的功德，將這些內容整理成完整的著作。簡文帝在東宮的時候，尤其沉迷於佛法，撰寫了《法寶聯璧》二百餘卷，另外讓寶唱整理區分其類別，使其內容更加完善。皇帝認為佛法深奧，淺薄的見識難以理解，如果不是有才學的人，就無法達到極高的境界。又下令寶唱收集自佛教傳入中國以來，道門和俗士所撰寫的闡述佛理、弘揚佛義的著作，名為《續法輪論》，共七十餘卷，使那些迷惑不悟的人能夠因此歸信，對於弘揚佛法有極大的幫助。又撰寫了《法集》一百四十卷，並由寶唱獨自斟酌，整理完成的書。皇帝親自審閱，並在內外流通。天監十四年（公元515年），皇帝下令安樂寺僧紹撰寫《華林佛殿經目》，雖然已經完成，但沒有完全符合皇帝的旨意。於是又下令寶唱重新撰寫，在僧紹之前記錄的基礎上，進行註釋和整理，使其更有條理，共一帙四卷。
【English Translation】 English version: He encountered turmoil and fled east, as far as Minyue (present-day Fujian area). After the situation stabilized, he returned to his old place and resumed his former occupation. In the fourth year of Tianjian (505 AD), he returned to the capital. The emperor ordered him to serve as the abbot of Xin'an Temple. The emperor believed that at that time, the weather was favorable, and the crops were abundant, all thanks to the blessings of heaven, the power of the four continents in the middle, and the protection of the dragon gods below. The spirits also secretly assisted, so that the people could enjoy blessings and be grateful for this profound virtue. However, the relevant documents were scattered in various departments, making it difficult to find them all. Therefore, the emperor ordered Baochang to take charge of this matter, collect and organize relevant records for future needs, whether for praying for blessings and eliminating disasters, or for performing repentance rituals to eliminate karma, or for offering sacrifices to gods and ghosts, or for offering sacrifices to the Dragon King. Classified by category, there were nearly a hundred volumes. Among them, the records about the names of the Eight Classes of Gods alone occupied three volumes, including profound and mysterious principles, as well as detailed and concise examples from ancient and modern times. Therefore, the emperor personally inquired about various requests. Through sacrifices and prayers, he could often feel the power of the gods. Therefore, for more than fifty years, the Jiangnan area was peaceful, and the people were blessed, all thanks to these efforts. In the seventh year of Tianjian (508 AD), the emperor believed that the Buddha's teachings were profound and vast, and shallow knowledge was difficult to understand, so he ordered Zhuangyan Sengmin to compile 'Essential Excerpts from Various Sutras' at Dinglin Upper Temple, totaling eighty-eight volumes. He also ordered Kaishan Zhizang to compile the principles and meanings of various sutras, named 'Yilin', totaling eighty volumes. He also ordered Jianyuan Senglang to annotate the 'Mahaparinirvana Sutra', totaling seventy-two volumes. These were all completed by Baochang under imperial order, and their merits were praised, compiling these contents into complete works. When Emperor Jianwen was in the Eastern Palace, he was particularly immersed in Buddhism, writing more than two hundred volumes of 'Pearls Linked with Dharma Treasures', and also asked Baochang to sort out and distinguish their categories to make their contents more complete. The emperor believed that the Buddha's teachings were profound, and shallow knowledge was difficult to understand. If it were not for talented people, it would be impossible to reach the highest realm. He also ordered Baochang to collect the works written by Taoists and lay people since the introduction of Buddhism into China, expounding Buddhist principles and promoting Buddhist righteousness, named 'Continuing Wheel of Dharma Discourses', totaling more than seventy volumes, so that those who were confused and unenlightened could return to faith, which greatly helped to promote Buddhism. He also wrote 'Collection of Dharma' one hundred and forty volumes, and Baochang alone deliberated and compiled them into a book. The emperor personally reviewed it and circulated it internally and externally. In the fourteenth year of Tianjian (515 AD), the emperor ordered Seng Shao of Anle Temple to compile 'Catalog of Sutras in the Hualin Buddha Hall'. Although it had been completed, it did not fully meet the emperor's intentions. Therefore, he ordered Baochang to rewrite it, annotating and organizing it based on Seng Shao's previous records, making it more organized, totaling one case of four volumes.
雅悏時望。遂敕掌華林園寶云經藏。搜求遺逸皆令具足。備造三本以用供上。緣是又敕撰經律異相五十五卷。飯聖僧法五卷。帝又注大品經五十卷。於時佛教隆盛。無德稱焉。道俗才筆互陳文理。自武帝膺運。時三十有七。在位四十九載。深以庭癊早傾。常懷哀感。每嘆曰。雖有四海之尊。無由得申罔極。故留心釋典。以八部般若為心良。是諸佛由生。又即除災滌累故。收采眾經躬述註解。親臨法座講讀敷弘。用此善因崇津靈識。頻代二皇。捨身為僧給使。洗濯煩穢仰資冥福。每一舍時地為之震。相繼齋講不斷法輪。為太祖文皇。于鐘山北澗。建大愛敬寺。糾紛協日臨睨百丈。翠微峻極流泉灌注。鐘鯨遍嶺𨥜鳳乘空。創塔包巖壑之奇。宴坐盡林泉之邃。結構伽藍同尊園寢。經營雕麗奄若天宮。中院之去大門。延袤七里。廊廡相架檐溜臨屬。旁置三十六院。皆設池臺周宇環繞。千有餘僧四事供給。中院正殿有栴檀像。舉高丈八。匠人約量晨作夕停。每夜恒聞作聲。旦視輒覺功大。及終成后乃高二丈有二。相好端嚴色相超挺。殆由神造屢感徴跡。帝又于寺中龍淵別殿。造金銅像舉高丈八。躬伸供養每入頂禮。歔欷哽噎不能自勝。預從左右無不下泣。又為獻太后。于青溪西岸建陽城門路東。起大智度寺。京師甲里爽塏通博。
【現代漢語翻譯】 現代漢語譯本： 雅悏（人名，具體含義不詳）當時很有聲望，於是皇帝下令讓他掌管華林園的寶云經藏。他搜尋遺失的經書，務求全部完備，並製作了三份副本以供奉皇帝。因此，皇帝又下令他撰寫《經律異相》五十五卷和《飯聖僧法》五卷。皇帝還親自注解了《大品經》五十卷。當時佛教非常興盛，無法用言語來形容。僧人和俗人的才華和文筆相互輝映。自武帝應天命即位以來，時年三十七歲，在位四十九年。他深深地為早逝的父母感到哀痛，常常懷著悲傷之情。他常常嘆息說：『即使擁有四海的尊榮，也無法表達我對父母無盡的思念。』因此，他潛心研究佛經，以《八部般若》（佛教經典，闡述般若智慧）為心靈的寄託，認為這是諸佛產生的地方，又可以消除災難和洗滌罪業。所以，他收集整理各種經書，親自撰寫註解，親自登上法座講解弘揚佛法，用這種善因來增進自己和已故父母的靈識。他多次代替已故的兩位皇帝捨身出家為僧，從事各種服侍工作，洗滌煩惱，仰仗冥冥中的福報。每次捨身時，大地都會震動。他相繼舉辦齋戒講經活動，使佛法之輪不停運轉。爲了太祖文皇帝，他在鐘山北澗建立了大愛敬寺。他親自監督工程，每天都到現場視察。寺廟建在翠微山頂，有清澈的泉水灌溉。鐘聲和魚磬聲響徹山嶺，殿宇樓閣如同鳳凰展翅。他建造佛塔，包容山巖的奇特，在林泉深處靜坐。寺廟的結構和陵墓一樣莊嚴，裝飾華麗，宛如天宮。中院距離大門綿延七里，走廊和廂房相互連線，屋檐相連。旁邊設定了三十六個院落，都設有池塘和樓臺，四周環繞。供養一千多名僧人，提供他們生活所需。中院正殿有一尊栴檀木佛像，高一丈八尺。工匠們約定每天早上開始工作，晚上停止。每天晚上都能聽到製作的聲音，早上看時，總覺得工程進展很大。等到最終完成後，佛像竟然高達二丈二尺。佛像的相貌端莊，色相超凡脫俗，幾乎是神造的，屢次顯現靈異的跡象。皇帝又在寺中的龍淵別殿建造了一尊金銅佛像，高一丈八尺。他親自供養，每次進去頂禮膜拜時，都哽咽哭泣，不能自已。跟隨在他左右的人沒有不流淚的。他又為獻太后在青溪西岸、陽城門路東建造了大智度寺。寺廟位於京城甲里，地勢開闊平坦。
【English Translation】 English version: Ya Qian (name, specific meaning unknown) was highly regarded at the time. Therefore, the emperor ordered him to take charge of the Baoyun Sutra Collection in Hualin Garden. He searched for lost scriptures, striving to make them complete, and made three copies to offer to the emperor. Consequently, the emperor also ordered him to compile 'Different Aspects of Sutras and Vinaya' in fifty-five volumes and 'The Method of Offering Food to Holy Monks' in five volumes. The emperor also personally annotated the 'Mahaprajnaparamita Sutra' in fifty volumes. At that time, Buddhism was very prosperous, beyond description. The talents and writings of monks and laypeople complemented each other. Since Emperor Wu received the mandate of heaven, he was thirty-seven years old and reigned for forty-nine years. He deeply grieved for his early deceased parents and often felt sorrow. He often sighed and said, 'Even with the honor of possessing the four seas, I cannot express my endless longing for my parents.' Therefore, he devoted himself to studying Buddhist scriptures, taking the 'Eight Sections of Prajna' (Buddhist scriptures, explaining prajna wisdom) as the sustenance of his mind, believing it to be the place where all Buddhas arise, and also capable of eliminating disasters and washing away sins. Therefore, he collected and organized various scriptures, personally wrote annotations, and personally ascended the Dharma seat to explain and promote the Dharma, using this good cause to enhance the spiritual awareness of himself and his deceased parents. He repeatedly renounced his body to become a monk on behalf of the two deceased emperors, engaging in various services, washing away afflictions, and relying on the blessings in the afterlife. Each time he renounced his body, the earth would shake. He successively held fasting and sutra lectures, keeping the wheel of Dharma turning continuously. For Emperor Wen, the Grand Ancestor, he built the Great Aijing Temple in the North Stream of Zhongshan. He personally supervised the project, inspecting the site every day. The temple was built on the summit of Cuiwei Mountain, with clear springs irrigating it. The sounds of bells and chimes echoed through the mountains, and the halls and pavilions resembled phoenixes spreading their wings. He built pagodas, encompassing the uniqueness of the mountain rocks, and sat in meditation in the depths of the forest springs. The structure of the temple was as solemn as a mausoleum, decorated magnificently, like a heavenly palace. The central courtyard stretched for seven miles from the main gate, with corridors and side rooms connected to each other, and eaves adjoining. Thirty-six courtyards were set up on the side, all with ponds and terraces, surrounded on all sides. More than a thousand monks were supported, provided with their daily needs. In the main hall of the central courtyard, there was a sandalwood Buddha statue, eighteen feet tall. The craftsmen agreed to start work every morning and stop in the evening. Every night, the sound of construction could be heard, and in the morning, it always felt like great progress had been made. When it was finally completed, the Buddha statue was actually twenty-two feet tall. The Buddha's appearance was dignified, and his complexion was extraordinary, almost divinely created, repeatedly showing miraculous signs. The emperor also built a bronze Buddha statue, eighteen feet tall, in the Longyuan Separate Hall of the temple. He personally made offerings, and every time he entered to prostrate and worship, he would sob and weep uncontrollably. Those around him could not help but shed tears. He also built the Great Wisdom Temple for Empress Xian on the west bank of Qingxi, east of Yangchengmen Road. The temple was located in Jiali in the capital, with a wide and flat terrain.
朝市之中途。川陸之顯要。殿堂宏壯寶塔七層。房廊周接華果間發。正殿亦造丈八金像。以申追福。五百諸尼四時講誦。寺成之日。帝顧謂羣后曰。建斯兩寺。奉福二皇。用表罔極之情。以達追遠之思。而不能遣蓼莪之哀。復于中宮起至敬殿景陽臺。立七廟室。崇宇嚴肅郁若卿雲。粉壁珠柱交映相耀。設二皇座。具備諸禮冠蘊奩篋。舉目興慕晨昏如在。衣服輕暖隨時代易。新奇芳旨應時日薦。帝又曰。雖竭工匠之巧。殫世俗之奇。水石周流華樹雜沓。限以國務不獲朝夕侍食。惟有朔望親奉饋奠。而無所瞻仰。內心崩潰如焚如灼。又作聯珠五十首。以明孝道。又制孝思賦。廣統孝本。至於安上治民移風易俗。度越終古無德而稱。故元帝云。伏尋我皇之為孝也。四運推移。不以榮枯遷貿。五德更用。不以貴賤革心。臨朝端默。過隙之思彌軫。垂拱巖廊。風樹之悲逾切。潔齋宗廊虔事郊禋。言未發而涕零。容不改而傷慟。所謂終身之憂者是也。蓋虞舜夏禹周文梁帝。萬載論孝。四人而已。廣如繹所撰金樓子述之。又以大通元年。于臺城北。開大通門。立同泰寺。樓閣臺殿擬則宸宮。九級浮圖回張雲表。山樹園池沃蕩煩積。其年三月六日。帝親臨幸。禮懺敬接。以為常準。即捨身之地也。雖億兆務殷。而卷不輟手。披閱內外經
【現代漢語翻譯】 現代漢語譯本 在朝市的道路上，在水陸交通的要道上，寺廟殿堂宏偉壯麗，七層寶塔高聳入雲。房舍和走廊連線環繞，華麗的花果點綴其間。正殿中還建造了一尊丈八高的金像，用來表達追思祈福之情。五百位比丘尼（尼：佛教出家的女修行者）一年四季都在這裡講經誦經。寺廟建成之日，梁武帝（帝：指梁武帝蕭衍）回頭對群臣說：『建造這兩座寺廟，是爲了供奉和追思兩位先皇（二皇：指梁武帝的先輩），用以表達我無盡的孝思之情，寄託我追念先人的哀思。』 『然而，我仍然無法排解《蓼莪》（《蓼莪》：《詩經》篇名，哀父母之喪的詩）的悲哀。』於是又在中宮建造了至敬殿和景陽臺，設立了七座祭祀祖先的廟室。高大的建築莊嚴肅穆，像天上的卿雲一樣美麗。粉刷的墻壁和鑲嵌著珠玉的柱子交相輝映，光彩奪目。殿內設定了兩位先皇的牌位，陳設了各種禮器、冠冕和服飾。舉目望去，先皇的音容笑貌彷彿就在眼前，早晚都像先皇在世時一樣侍奉。衣服隨著季節的變化而更換，新鮮美味的食物每天都按時進獻。 梁武帝又說：『即使竭盡工匠的巧思，用盡世間奇珍異寶，使水流環繞，花樹繁茂，但因為政務繁忙，我無法早晚侍奉先皇的飲食。只能在每月初一和十五親自供奉祭品，而無法時時瞻仰先皇的儀容，內心感到崩潰，如同被火焚燒一樣痛苦。』 梁武帝又創作了《聯珠》五十首，來闡明孝道。又撰寫了《孝思賦》，廣泛地闡述了孝道的根本。至於安定國家、治理百姓、移風易俗等方面，他的功德超越了古人，即使沒有德行的人也稱讚他。所以元帝（元帝：指梁元帝蕭繹）說：『我仔細考察先皇的孝道，四季更替，他的孝心不會因為榮華或衰敗而改變；五德（五德：指儒家所說的五種德行）輪流運用，他的孝心不會因為地位尊貴或卑賤而改變。』 『臨朝處理政事時，即使是很短的時間，他對先皇的思念也更加深切；在朝廷上拱手而治時，對先皇的悲痛也更加強烈。他潔身齋戒，在宗廟裡虔誠地祭祀天地。話還沒說完，眼淚就流了下來；容貌沒有改變，但內心卻悲傷痛苦。這正是所謂終身都在為父母擔憂啊！』大概虞舜、夏禹、周文王和梁武帝，這四位是萬世所稱頌的孝子。 以上這些事蹟，都詳細地記載在蕭繹（蕭繹：梁元帝）所撰寫的《金樓子》中。另外，在大通元年（大通元年：公元527年），梁武帝在臺城（臺城：南京的古稱）北面，開設了大通門，建造了同泰寺。寺廟的樓閣臺殿都仿照皇宮的樣式建造。九層高的佛塔高聳入雲。山上的樹木和園林池塘，清除了塵世的煩惱。那年三月六日，梁武帝親自駕臨同泰寺，禮拜懺悔，恭敬地接待僧眾，並將此作為常例。這裡也是他捨身出家的地方。 即使有億萬件政務纏身，他仍然手不釋卷，不斷地閱讀佛經。
【English Translation】 English version On the road in the market, at the important point of land and water transportation, the temple halls are magnificent and grand, with a seven-story pagoda towering into the clouds. Houses and corridors are connected and surrounded, with gorgeous flowers and fruits interspersed. In the main hall, a sixteen-foot-tall golden statue is also built to express the feeling of remembrance and prayer for blessings. Five hundred Bhikkhunis (Bhikkhunis: female Buddhist monastics) recite scriptures and preach throughout the year. On the day the temple was completed, Emperor Wu of Liang (Emperor: referring to Emperor Wu of Liang, Xiao Yan) turned to his ministers and said, 'Building these two temples is to enshrine and remember the two former emperors (two emperors: referring to the ancestors of Emperor Wu of Liang), to express my endless filial piety and to entrust my thoughts of remembrance of the ancestors.' 'However, I still cannot dispel the sorrow of 'Liao E' ('Liao E': the title of a poem in the 'Book of Songs', lamenting the death of parents).' So he built the Zhijing Hall and Jingyang Terrace in the central palace, and established seven ancestral temples. The tall buildings are solemn and majestic, as beautiful as the Qingyun in the sky. The painted walls and the pearl-studded pillars reflect each other, dazzlingly. In the hall, the memorial tablets of the two former emperors were set up, and various ritual objects, crowns and costumes were displayed. Looking up, the voices and smiles of the former emperors seemed to be in front of me, and I served them in the morning and evening as if the former emperors were alive. Emperor Wu of Liang also said: 'Even if I exhaust the ingenuity of the craftsmen and use all the rare treasures in the world to make the water flow around and the flowers and trees flourish, but because of the busy government affairs, I cannot serve the former emperors' diet in the morning and evening. I can only personally offer sacrifices on the first and fifteenth day of each month, but I cannot always look up to the former emperors' appearance, and I feel collapsed in my heart, as if I was burned by fire.' Emperor Wu of Liang also created fifty 'Lianzhu' poems to explain filial piety. He also wrote 'Ode to Filial Piety', which extensively expounded the foundation of filial piety. As for stabilizing the country, governing the people, and changing customs, his merits surpassed the ancients, and even those without virtue praised him. Therefore, Emperor Yuan (Emperor Yuan: referring to Emperor Yuan of Liang, Xiao Yi) said: 'I carefully examined the filial piety of the former emperor, and the four seasons changed, and his filial piety would not change because of glory or decline; the five virtues (five virtues: referring to the five virtues of Confucianism) were used in turn, and his filial piety would not change because of the noble or humble status.' 'When dealing with government affairs in the court, even in a short time, his thoughts of the former emperor were even more profound; when he ruled with his hands in the court, his grief for the former emperor was even stronger. He cleansed himself and fasted, and piously sacrificed to heaven and earth in the ancestral temple. Before he finished speaking, tears flowed down; his appearance did not change, but his heart was sad and painful. This is the so-called lifelong worry for parents!' Probably Yu Shun, Xia Yu, King Wen of Zhou, and Emperor Wu of Liang are the four filial sons praised by the world. The above deeds are recorded in detail in 'Jin Lou Zi' written by Xiao Yi (Xiao Yi: Emperor Yuan of Liang). In addition, in the first year of Datong (the first year of Datong: 527 AD), Emperor Wu of Liang opened the Datong Gate in the north of Taicheng (Taicheng: the ancient name of Nanjing) and built the Tongtai Temple. The pavilions and halls of the temple were built in the style of the imperial palace. The nine-story pagoda towered into the clouds. The trees and gardens and ponds on the mountain cleared the troubles of the world. On March 6 of that year, Emperor Wu of Liang personally visited Tongtai Temple, worshipped and repented, and respectfully received the monks, and made this a routine. This is also the place where he gave up his life to become a monk. Even with hundreds of millions of government affairs, he still kept reading Buddhist scriptures.
論典墳。恒以達曙為則。自禮記古文周書左傳莊老諸子論語孝經。往哲所未詳悉。皆為訓釋。又以國學員限隔于貴賤。乃更置五館。招引寒俊。故使孔釋二門榮茂峙列帝前後集百有餘卷。著通史書苑數千卷。唱當斯盛世。頻奉璽書預參翻譯。具如別傳。初唱天監九年先疾復動。便發二愿。遍尋經論使無遺失。蒐括列代僧錄創區別之。撰為部帙。號曰名僧傳三十一卷。至十三年。始就條列。其序略云。夫深求寂滅者。在於視聽之表。考乎心行者。諒須丹青之工。是萬象森羅立言之不可以已者也。大梁之有天下也。威加赤縣功濟蒼生。皇上化范九疇神遊八正。頂戴法橋伏膺甘露。竊以外典鴻文布在方冊。九品六藝尺寸罔遺。而沙門凈行獨亡紀述。玄宗敏德名絕終古。擁嘆長懷靡茲永歲。律師釋僧祐。道心貞固高行超邈。著述集記振發宏要。寶唱不敏。預班二落。禮誦餘日捃拾遺漏。文廣不載。初以腳氣連發。入東治療。去後敕追。因此抵罪謫配越州。尋令依律以法處斷。僧正慧超任情乖旨擯徙廣州。先懺京師大僧寺遍方徙嶺表永棄荒裔。遂令鳩集為役多闕。晝則伏懺。夜便纘錄。加又官私催遍惟日弗暇。中甄條流文詞墜落。將發之日遂以奏聞。有敕停擯令住翻譯。而此僧史方將刊定。改前宿繁更加芟定。故其傳后自序云。
豈敢謂僧之董狐。庶無曲筆耳。然唱之所撰。文勝其質。後人憑據揣而用之。故數陳賞要。為時所列。不測其終。
釋曇曜。未詳何許人也。少出家。攝行堅貞風鑒閑約。以元魏和平年。住北臺昭玄統。綏縎僧眾。妙得其心。住恒安石窟通樂寺。即魏帝之所造也。去恒安西北三十里。武周山谷北面石崖。就而鐫之。建立佛寺。名曰靈巖。龕之大者。舉高二十餘丈。可受三千許人。面別鐫像窮諸巧麗。龕別異狀駭動人神。櫛比相連三十餘里。東頭僧寺恒共千人。碑碣見存未卒陳委。先是太武皇帝。太平真君七年。司徒崔皓邪佞諛詞。令帝崇重道士𡨥謙之。拜為天師。彌敬老氏。虔劉釋種。焚燬寺塔。至庚寅年。大武感致癘疾方始開悟。兼有白足禪師。來相啓發。帝既心悔。誅夷崔氏。事列諸傳。至壬辰年。太武云崩。子文成立。即起塔寺。搜訪經典。毀法七載。三寶還興。曜慨前凌廢。欣今重複。故於北臺石窟。集諸德僧。對天竺沙門。譯付法藏傳並凈土經。流通后賢。意存無絕。時又有沙門曇靖者。以創開佛日。舊譯諸經並從焚蕩。人間誘道憑準無因。乃出提謂波利經二卷。意在通悟。而言多妄習。故其文云東方泰山。漢言代岳。陰陽交代故。謂代岳出於魏世。乃曰漢言。不辯時代。斯一妄也。太山即此方言。
【現代漢語翻譯】 現代漢語譯本：
我怎敢自比僧界的董狐（古代史官，以秉筆直書著稱）呢？只希望沒有歪曲事實罷了。然而，（曇曜）所撰寫的文章，文采勝過內容。後人憑藉這些記載揣測並加以利用，所以屢次陳述賞賜的要事，被當時的人所記載，難以預測最終的結果。
釋曇曜（人名），不清楚是哪裡人。年少時出家，行為端正堅定，風度安詳簡樸。在北魏和平年間，擔任北臺昭玄統（官名），管理僧眾，深得他們的心。住在恒安石窟通樂寺（寺名），這是魏帝所建造的。距離恒安西北三十里，武周山谷的北面石崖，就在那裡開鑿石窟，建立佛寺，名叫靈巖（寺名）。大的石窟，舉高二十多丈，可以容納三千多人。每個石窟都雕刻著不同的佛像，窮盡各種精巧華麗，每個石窟的形狀各不相同，令人驚歎。石窟櫛比相連三十多里。東頭的僧寺經常有上千人。碑文現在還存在，但還沒有完全記錄下來。
在此之前，太武皇帝（北魏皇帝），在太平真君七年，司徒崔皓（人名）用邪惡諂媚的言辭，讓皇帝崇敬道士寇謙之（人名），尊他為天師。皇帝更加敬重老子，殘害佛教徒，焚燬寺廟佛塔。到了庚寅年，太武皇帝因為得了惡疾才開始醒悟。加上有白足禪師（對苦行僧的稱呼）前來啓發他。皇帝既已後悔，就誅殺了崔皓。這些事都記載在其他傳記中。到了壬辰年，太武皇帝駕崩，他的兒子文成帝（北魏皇帝）即位，就開始建造佛塔寺廟，搜尋佛經。毀壞佛法七年後，三寶（佛、法、僧）又重新興盛起來。
曇曜感慨之前的凌辱廢棄，欣喜現在又重新恢復。所以在北臺石窟，召集各位有德行的僧人，對著來自天竺（印度的古稱）的沙門（出家人的通稱），翻譯《付法藏傳》（佛教典籍名）和凈土經典，希望流傳給後世，使其永不絕跡。當時還有沙門曇靖（人名），因為開創佛日（佛教興盛之日），之前的翻譯的各種佛經都被焚燬，人間沒有可以遵循的標準。於是他拿出了《提謂波利經》（佛教典籍名）二卷，意在使人通達領悟，但其中有很多虛妄的習氣。所以經文里說東方泰山，用漢朝的語言來說是代岳（山名）。因為陰陽交替的緣故，所以說是代岳出於魏朝，卻說是漢朝的語言。不辨別時代，這是第一個虛妄之處。太山就是此地的方言。
【English Translation】 English version:
How dare I compare myself to Dong Hu (an ancient historian known for recording facts truthfully) of the Sangha? I only hope there are no biased writings. However, the writings composed by (Tan Yao) are more ornate than substantial. Later generations rely on these records to speculate and utilize them, so they repeatedly mention important matters of rewards, which were recorded by the people of that time, making it difficult to predict the final outcome.
釋曇曜 (Shi Tan Yao, a name), it is not clear where he was from. He became a monk at a young age, his conduct was upright and firm, and his demeanor was peaceful and simple. During the Heping era of the Northern Wei Dynasty, he served as the Zhaoxuan Tong (an official title) of Beitai, managing the Sangha and deeply understanding their hearts. He resided in Tongle Temple (a temple name) in the Heng'an Grottoes, which was built by the Wei Emperor. It is located thirty miles northwest of Heng'an, on the northern cliff of the Wuzhou Mountain Valley, where the grottoes were carved and Buddhist temples were built, named Lingyan (a temple name). The large grottoes are over twenty zhang (ancient Chinese unit of length) high and can accommodate more than three thousand people. Each grotto is carved with different Buddha statues, exhausting all kinds of exquisite beauty, and the shapes of each grotto are different, which is amazing. The grottoes are lined up for more than thirty miles. The Sangha temple at the east end often has thousands of people. The inscriptions on the steles still exist, but they have not been fully recorded.
Before this, Emperor Taiwu (an emperor of the Northern Wei Dynasty), in the seventh year of the Taiping Zhenjun era, the Situ (a high-ranking official) Cui Hao (a name) used evil and flattering words to make the emperor respect the Taoist Kou Qianzhi (a name), honoring him as a Celestial Master. The emperor became more respectful of Laozi, and persecuted Buddhists, burning temples and pagodas. In the year of Gengyin, Emperor Taiwu began to awaken because he contracted a severe illness. In addition, a White-Foot Chan Master (a term for ascetic monks) came to enlighten him. The emperor, having repented, executed Cui Hao. These events are recorded in other biographies. In the year of Renchen, Emperor Taiwu passed away, and his son Emperor Wencheng (an emperor of the Northern Wei Dynasty) ascended the throne, and began to build pagodas and temples, and search for Buddhist scriptures. After seven years of destroying the Dharma, the Three Jewels (Buddha, Dharma, and Sangha) were revived.
Tan Yao lamented the previous humiliation and abandonment, and rejoiced that it was now restored. Therefore, in the Beitai Grottoes, he gathered virtuous monks and, facing the Shamen (a general term for monks) from Tianzhu (the ancient name for India), translated the 'Fu Fa Zang Zhuan' (a Buddhist scripture name) and Pure Land scriptures, hoping to pass them on to future generations, so that they would never be cut off. At that time, there was also the Shamen Tan Jing (a name), because of the creation of the Buddhist Day (the day of Buddhist prosperity), the various Buddhist scriptures translated before were burned, and there was no standard for people to follow. So he took out two volumes of the 'Ti Wei Bo Li Jing' (a Buddhist scripture name), intending to make people understand, but there were many false habits in it. Therefore, the scripture says that Mount Tai in the east, in the language of the Han Dynasty, is Mount Dai (a mountain name). Because of the alternation of Yin and Yang, it is said that Mount Dai came from the Wei Dynasty, but it is said to be the language of the Han Dynasty. Not distinguishing the times, this is the first falsehood. Mount Tai is the local dialect.
乃以代岳譯之。兩語相翻。不識梵魏。斯二妄也。其例甚眾。具在經文。尋之可領。舊錄別有提謂經一卷。與諸經語同。但靖加五方五行。用石糅金。疑成偽耳。並不測其終。隋開皇關壤。往往民間猶習提謂。邑義各持衣缽。月再興齋。儀範正律。遞相鑒檢。甚具翔集云。
菩提流支。魏言道希。北天竺人也。遍通三藏。妙入總持。志在弘法廣流視聽。遂挾道宵征遠蒞蔥左。以魏永平之初。來游東夏。宣武皇帝。下敕。引勞。供擬殷華。處之永寧大寺。四事將給七百梵僧。敕以留支為譯經之元匠也。其寺本孝明皇帝熙平元年。靈太后胡氏所立。在宮前閶闔門南御道之東。中有九層浮圖。架木為之。舉高九十餘丈。上有金剎復高十丈。出地千尺。去臺百里已遙見之。初營基日掘至黃泉。獲金像三十二軀。太后以為嘉瑞。奉信法之徴也。是以飾制瑰奇窮世華美。剎表置金寶瓶。容二十五斛。承露金盤一十一重。鐵鎖角張。盤及鎖上皆有金鐸。如一石甕。九級諸角皆懸大鐸。上下凡有一百三十枚。其塔四面九間。六窗三戶。皆朱漆扉扇。垂諸金鈴。層有五千四百枚。復施金鐸鋪首。佛事精妙。殫土木之工。繡柱金鋪驚駭心目。高風永夜鈴鐸和鳴。鏗鏘之音聞十餘里。北有正殿。形擬太極。中諸像設金玉珠繡。作工巧奇
【現代漢語翻譯】 現代漢語譯本：於是用代岳翻譯它。兩種語言互相翻譯，既不瞭解梵語，也不瞭解魏語，這是兩種錯誤。這樣的例子很多，都在經文中，尋找就可以領會。舊的目錄里另有一卷《提謂經》，與各經的語言相同，但靖增加了五方五行，用石頭摻雜黃金，懷疑是偽造的。也不瞭解它的結局。隋朝開皇年間，關中地區，往往民間還在學習《提謂經》。邑義各自持有衣缽，每月兩次舉辦齋會，儀軌規範嚴謹，互相監督檢查，非常詳細完備。
菩提流支（Bodhiruci，意為『覺愛』或『道希』）。是北天竺人。普遍精通三藏，巧妙地進入總持（Dharani，意為『總攝憶持』）。立志于弘揚佛法，廣泛傳播視聽。於是帶著佛法，日夜兼程，遠道來到蔥嶺以東。在魏永平初年，來到東夏。宣武皇帝下詔，迎接慰勞，供給豐厚的待遇，安置在永寧大寺。供給七百位梵僧的四事供養。皇帝下令以菩提流支為翻譯佛經的主要匠師。這座寺廟本是孝明皇帝熙平元年，靈太后胡氏所建立。在宮前閶闔門南，御道的東邊。中間有九層佛塔，用木頭建造，高九十餘丈，上面有金剎，又高十丈，從地面算起有一千尺。距離高臺一百里就能遙遙看見。當初建造地基時，挖掘到黃泉，獲得金像三十二軀。太后認為是吉祥的徵兆，奉為信奉佛法的象徵。因此裝飾製作瑰麗奇異，窮盡世間的華美。剎的表面設定金寶瓶，容量二十五斛。承接露水的金盤一十一重，鐵鎖向四角張開。盤子和鎖上都有金鈴，像一石甕。九級塔的各個角都懸掛著大鈴，上下總共有一百三十枚。塔的四面各有九間，六個窗戶，三個門，都是朱漆的門扇，垂掛著金鈴。每層有五千四百枚。又施加金鐸鋪首。佛事精妙，耗盡土木的工藝，彩繪的柱子，金飾的門環，令人驚駭。高風永夜，鈴鐸和諧鳴響，鏗鏘的聲音傳到十餘里外。北面有正殿，形狀模仿太極。中間的各種佛像陳設，用金玉珠繡製作，工藝精巧奇特。
【English Translation】 English version: Thereupon, [someone] used Dai Yue to translate it. The two languages were translated back and forth, without understanding either Sanskrit or the Wei language. These are two errors. There are many such examples, which are all in the scriptures. One can understand them by searching. The old catalog also has a separate one-volume Tipiṭaka (Tipiṭaka, meaning 'Three Baskets') which has the same language as the other scriptures, but Jing added the Five Directions and Five Elements, mixing stone with gold, which is suspected to be a forgery. Nor is its ending understood. During the Kaihuang era of the Sui Dynasty, in the Guanzhong area, people often still studied the Tipiṭaka. The village associations each held robes and bowls, and held fasts twice a month, with strict and standardized rituals, supervising and inspecting each other in great detail.
Bodhiruci (Bodhiruci, meaning 'Love of Enlightenment' or 'Path Hope'), a man from North India. He was universally proficient in the Tripiṭaka (Tripiṭaka, meaning 'Three Baskets'), and skillfully entered into Dharani (Dharani, meaning 'Total Retention'). He was determined to propagate the Dharma and widely spread the teachings. Therefore, carrying the Dharma, he traveled day and night, arriving far east of the Pamir Mountains. In the early years of the Yongping era of the Wei Dynasty, he came to Dongxia. Emperor Xuanwu issued an edict to welcome and comfort him, providing generous treatment and placing him in Yongning Great Temple. He provided the Four Requisites to seven hundred monks. The emperor ordered Bodhiruci to be the chief craftsman for translating the scriptures. This temple was originally built by Empress Dowager Hu during the Xiping first year of Emperor Xiaoming. It was located south of the Changhe Gate in front of the palace, east of the imperial road. In the middle was a nine-story pagoda, built of wood, over ninety zhang in height, with a golden spire on top, another ten zhang high, a thousand feet from the ground. It could be seen from a hundred li away. When the foundation was first built, it was dug to the Yellow Springs, and thirty-two golden statues were obtained. The Empress Dowager considered it an auspicious sign and regarded it as a symbol of faith in the Dharma. Therefore, the decorations were magnificent and strange, exhausting the beauty of the world. A golden treasure bottle was placed on the surface of the spire, with a capacity of twenty-five hu. There were eleven layers of golden plates to catch the dew, and iron chains stretched to the four corners. There were golden bells on the plates and chains, like a stone urn. Large bells were hung on each corner of the nine-story pagoda, with a total of one hundred and thirty bells. Each of the four sides of the pagoda had nine bays, six windows, and three doors, all with vermilion lacquered door panels, hanging golden bells. There were five thousand four hundred bells on each floor. Golden bell-pulls were also applied. The Buddhist affairs were exquisite, exhausting the craftsmanship of earth and wood, the painted pillars and golden door knockers were shocking to the eyes. In the high wind and long night, the bells harmoniously rang, and the resounding sound could be heard for more than ten li. To the north was the main hall, shaped like the Taiji. The various Buddha statues in the middle were made of gold, jade, pearls, and embroidery, with exquisite and unique craftsmanship.
冠絕當世。僧房周接千有餘間。臺觀星羅參差間出。雕飾朱紫繢以丹青。栝柏楨松異草叢集。院墻周匝皆施椽瓦。正南三門樓開三道三重。去地二百餘尺狀若天門。赫奕華麗。夾門列四力士四師子。飾以金玉莊嚴煥爛。東西兩門例皆如此。所可異者。唯樓兩重北門通道但路而置。其四門外樹以青槐。亙以淥水。京師行旅多庇其下。路斷飛塵不由渰云之潤。清風送涼豈藉合歡之發。乃詔中書舍人常景制寺碑。景河內人。敏學博通知名海內。太和十九年。高祖擢為修律博士。有詔令刊定條格。永成通式。景乃商攉今古。條貫科猷。即魏律二十篇是也。歷官中書舍人黃門侍郎秘書監幽州刺史。居室貧儉事若農家。唯有經史盈車。所著文集百餘篇。給事中封暐伯。作序行世。寺既初成。明帝及太后共登浮圖。視宮中如掌內。下臨雲雨上天清朗。以見宮內事故。禁人不聽登之。自西夏東華遊歷諸國者。皆曰。如此塔廟閻浮所無孝昌二年。大風撥屋拔樹。剎上寶瓶隨風而墮入地丈餘。覆命工人更安新者。至永熙三年二月。為天所震。帝登凌雲臺望火。遣南陽王寶炬錄尚書長孫稚。將羽林一千來救。於斯時也。雷雨晦冥霰雪交注。第八級中平旦火起。有二道人不忍焚燼投火而死。其焰相續經餘三月。入地剎柱乃至週年。猶有煙氣。其
{ "translations": [ "冠絕當世。（指寺廟的規模和華麗程度在當時是首屈一指的。）僧房周接千有餘間。（僧房數量眾多，彼此相連超過一千間。）臺觀星羅參差間出。（高臺樓閣像星星一樣散佈，錯落有致地顯現出來。）雕飾朱紫繢以丹青。（用硃紅、紫色和青色顏料進行雕刻和繪畫裝飾。）栝柏楨松異草叢集。（圓柏、楨樹、松樹和各種奇異的草木聚集在一起。）院墻周匝皆施椽瓦。（寺院的圍墻四周都用椽子和瓦片覆蓋。）正南三門樓開三道三重。（正南方的三門樓開了三道門，共有三重。）去地二百餘尺狀若天門。（距離地面二百多尺，形狀像天上的大門。）赫奕華麗。（非常顯赫華麗。）夾門列四力士四師子。（門的兩側排列著四個力士和四個獅子。）飾以金玉莊嚴煥爛。（用金玉裝飾，顯得莊嚴而光彩奪目。）東西兩門例皆如此。（東西兩邊的門也都是這樣的。）所可異者。唯樓兩重北門通道但路而置。（唯一不同的是，樓有兩重，北門只是通道。）其四門外樹以青槐。（四個門外都種植著青槐樹。）亙以淥水。（環繞著清澈的流水。）京師行旅多庇其下。（京城來往的旅客大多在樹下休息。）路斷飛塵不由渰云之潤。（道路隔絕了飛塵，不需要依靠濃雲的滋潤。）清風送涼豈藉合歡之發。（清風送來涼爽，不需要依靠合歡花的開放。）乃詔中書舍人常景制寺碑。（於是皇帝下詔讓中書舍人常景撰寫寺碑。）景河內人。（常景是河內人。）敏學博通知名海內。（他聰敏好學，博學多識，名揚天下。）太和十九年。高祖擢為修律博士。（太和十九年，高祖提拔他為修律博士。）有詔令刊定條格。永成通式。（皇帝下詔讓他刊定條文格式，使其成為永久通用的規範。）景乃商攉今古。條貫科猷。（常景於是研究古今，整理條文。）即魏律二十篇是也。（就是魏律二十篇。）歷官中書舍人黃門侍郎秘書監幽州刺史。（他歷任中書舍人、黃門侍郎、秘書監、幽州刺史等官職。）居室貧儉事若農家。（居住的房屋簡樸，生活如同農家。）唯有經史盈車。（只有經書史書裝滿了車。）所著文集百餘篇。（他所著的文集有一百多篇。）給事中封暐伯。作序行世。（給事中封暐伯為他的文集作序並流傳於世。）寺既初成。明帝及太后共登浮圖。（寺廟建成后，明帝和太后一同登上佛塔。）視宮中如掌內。（俯視宮中如同看手掌一樣清楚。）下臨雲雨上天清朗。（下面是雲雨，上面是晴朗的天空。）以見宮內事故。禁人不聽登之。（爲了防止窺視宮內的事情，禁止人們登塔。）自西夏東華遊歷諸國者。皆曰。如此塔廟閻浮所無。（從西夏、東華等地遊歷各國的僧人，都說這樣的塔廟在閻浮提（Jambudvipa，指我們所居住的這個世界）是沒有的。）孝昌二年。大風撥屋拔樹。（孝昌二年，大風掀翻房屋，拔起樹木。）剎上寶瓶隨風而墮入地丈餘。（塔剎上的寶瓶被風吹落，墜入地下丈餘深。）覆命工人更安新者。（於是又命令工人重新安裝新的寶瓶。）至永熙三年二月。為天所震。（到永熙三年二月，被雷電擊中。）帝登凌雲臺望火。（皇帝登上凌雲臺觀看火情。）遣南陽王寶炬錄尚書長孫稚。將羽林一千來救。（派遣南陽王寶炬和尚書長孫稚，帶領一千名羽林軍前來救援。）於斯時也。雷雨晦冥霰雪交注。（當時雷雨交加，天色昏暗，雨夾雪紛紛落下。）第八級中平旦火起。（第八層在清晨起火。）有二道人不忍焚燼投火而死。（有兩位道人不忍心看到佛塔被燒燬，投身火中而死。）其焰相續經餘三月。（火焰持續燃燒了三個多月。）入地剎柱乃至週年。猶有煙氣。（深入地下的塔剎柱，甚至到週年的時候，還有煙氣冒出。）" ], "english_translations": [ 'It was unparalleled in its time. The monastic residences connected to each other numbered over a thousand. Terraces and pavilions were scattered like stars, emerging at varying heights. They were adorned with vermilion and purple, painted with cinnabar and azure. Juniper, cypress, and pine trees, along with exotic grasses, grew in abundance. The surrounding walls were entirely covered with rafters and tiles. The three gates on the south side opened into three passages, with three layers. Rising over two hundred feet from the ground, it resembled a celestial gate, magnificent and splendid. On either side of the gate were arranged four powerful guardians and four lions, decorated with gold and jade, creating a radiant and solemn appearance. The east and west gates were similar in design. The only difference was that the north gate, with its two-story structure, served merely as a passage. Outside the four gates, green locust trees were planted, bordered by clear water. Travelers in the capital often sought shelter beneath them. The road was free from dust, not relying on the moisture of dense clouds. The cool breeze provided relief, not depending on the blooming of mimosa trees. An edict was issued to Chang Jing (Chang Jing, a scholar-official), a drafter in the Imperial Secretariat, to compose a stele inscription for the temple. Chang Jing, a native of Henei (Henei, a region in ancient China), was known throughout the land for his keen intellect and extensive knowledge. In the nineteenth year of the Taihe era, Emperor Gaozu promoted him to the position of Doctor of Law Revision. An imperial decree ordered him to revise and finalize the regulations, establishing a permanent and universal standard. Chang Jing then consulted both ancient and modern sources, organizing the articles and laws, resulting in the twenty chapters of the Wei Code. He successively held positions such as drafter in the Imperial Secretariat, Attendant Gentleman of the Yellow Gate, Director of the Imperial Library, and Governor of Youzhou. His residence was simple and frugal, resembling that of a farmer. He possessed only carts filled with classics and historical texts. He authored over a hundred volumes of collected works, with a preface written by Feng Wei (Feng Wei, a court official), a Gentleman-in-Attendance, which circulated widely. Once the temple was initially completed, Emperor Ming and the Empress Dowager ascended the pagoda together. They could view the palace as if it were in the palm of their hand. Below them were clouds and rain, while above was a clear sky. To prevent the observation of events within the palace, people were forbidden from ascending it. Travelers from Xixia (Xixia, a Tangut-led empire) and Donghua (Donghua, a region in ancient China) who had visited various countries all remarked that such a pagoda and temple were unparalleled in Jambudvipa (Jambudvipa, the continent where humans reside). In the second year of the Xiaochang era, a great wind overturned houses and uprooted trees. The precious vase on the spire of the pagoda fell to the ground, sinking more than ten feet deep. Workers were then ordered to install a new one. In the second month of the third year of the Yongxi era, it was struck by lightning. The Emperor ascended the Lingyun Terrace to observe the fire. He dispatched Nanyang Prince Baoju (Baoju, a prince) and the Minister Changsun Zhi (Changsun Zhi, a high-ranking official), leading a thousand imperial guards to assist in the rescue. At that time, there was thunder, rain, darkness, and a mixture of sleet and snow. A fire broke out on the eighth level at dawn. Two Daoist priests, unable to bear the destruction, threw themselves into the fire and died. The flames continued to burn for over three months. Even after a year, smoke still emanated from the spire pillar that had penetrated deep into the ground.'" ] }
年五月。有人從東萊郡至云。見浮圖在於海中光明儼然。同睹非一。俄而云霧亂起失其所在。至七月。平陽王為侍中斛斯椿所挾。西奔長安。至十月。而洛京遷於漳鄴。先時流支奉敕。創翻十地。宣武皇帝命章一日親對筆受。然後方付沙門僧辯等。訖盡論文。佛法隆盛英俊蔚然。相從傳授孜孜如也。帝又敕清信士李廓。撰眾經錄。廓學通玄素條貫經論。雅有標擬。故其錄云。三藏流支自洛及鄴。爰至天平二十餘年。凡所出經。三十九部。一百二十七卷。即佛名楞伽法集深密等經。勝思惟大寶積法華涅槃等論是也。並沙門僧朗道湛。及侍中崔光等筆受。具列唐貞觀內典錄。廓又云。三藏法師流支房內經論梵本。可有萬甲。所翻新文筆受藁本。滿一間屋。然其慧解與勒那相亞。而神悟聰敏。洞善方言兼工咒術則無抗衡矣。嘗坐井口。澡罐內空。弟子未來無人汲水。流支乃操柳枝聊撝井中。密加誦咒才始數遍。泉水上涌平及井欄。即以缽酌用之盥洗。傍僧具見莫測其神。咸共嘉嘆大聖人也。流支曰。勿妄褒賞。斯乃術法。外國共行此方不習。謂為聖耳。懼惑世網遂秘不宣。於時又有中天竺僧勒那摩提。魏云寶意。博瞻之富理事兼通。誦一億偈。偈有三十二字。尤明禪法意存游化。以正始五年初屆洛邑。譯十地寶積論等大部二
十四卷。又有北天竺僧佛陀扇多。魏言覺定。從正光元年。至元像二年。于洛陽白馬寺及鄴都金華寺。譯出金剛上味等經十部。當翻經日。于洛陽內殿。流支傳本。餘僧參助。其後三德乃徇流言。各傳師習不相詢訪。帝以弘法之盛。略敘曲煩。敕三處各翻訖乃參校。其間隱沒互有不同致有文旨。時兼異綴。後人合之共成通部。見寶唱等錄。初寶意沙門神理標異。領牒魏詞偏盡隅隩。帝每令講華嚴經。披釋開悟精義每發。一日正處高座。忽有持笏執名者。形如大官云奉天帝命來請法師講華嚴經意曰。今此法席尚未停止。待訖經文當從來命。雖然法事所資獨不能建。都講香火維那梵唄咸亦須之。可請令定。使者即如所請見講諸僧。既而法事將了。又見前使。云奉天帝命故來下迎。意乃含笑熙怡告眾辭訣。奄然卒於法座。都講等僧亦同時殞。魏境聞見無不嗟美。時又有沙門法場于洛陽譯辯意長者問經一卷。雖闕傳對而是正文。見法上錄。又熙平元年。有南天竺波羅柰城婆羅門。姓瞿曇氏。名般若流支。魏言智希。從元年至興和末。于鄴城。譯正法念聖善住回諍唯識等經論。凡一十四部。八十五卷。沙門曇林僧昉等筆受。當時有沙門菩提流支與般若流支前後出經。而眾錄傳寫率多輕略。各去上字但云流支。而不知是何流支。迄
今群錄譯目相涉難得詳定。又期城郡守楊炫之。撰洛陽伽藍記五卷。故其序略云。三墳五典之說。九流百氏之言。並理在人區而義非天外。至如一乘二諦之言。六通三達之旨。西域備詳東土靡記。若夫頃日感夢滿月流光。陽門飾毫眉之象。夜臺圖紺發之形。爾來奔競其風遂廣。至如晉室永嘉寺。惟有四十二。皇魏受圖嵩洛京寺出余千數。皆帝王士庶篤信經營。名僧異瑞紛綸間起。今採摘祥異者。具以注之。文多不載。時西魏文帝大統中。丞相宇文黑泰。興隆釋教崇重大乘。雖攝總萬機而恒揚三寶。第內常供百法師。尋討經論講摩訶衍。又令沙門曇顯等。依大乘經。撰菩薩藏眾經要及百二十法門。始從佛性終盡融門。每日開講。即恒宣述以代先舊。五時教跡迄今流行。香火梵音禮拜唱導。咸承其則。雖山東江表乃稱學海。儀表有歸未能逾矣。至周文帝二年。有波頭摩國律師攘那跋陀羅。周言智賢。共耶舍崛多等。譯五明論。謂聲醫工術及符印等。並沙門智仙筆受。建武帝天和年。有摩勒國沙門達摩流支。周言法希。奉敕為大蒙宰晉陽公宇文護。譯婆羅門天文二十卷。又令摩伽陀國禪師阇那耶舍。周言藏稱。共弟子阇那崛多等。于長安故域四天王寺。譯定意天子問經六部。沙門圓明道辯。及城陽公蕭吉等筆受。
拘
【現代漢語翻譯】 現代漢語譯本： 現在，各種目錄的翻譯相互關聯，難以詳細確定。此外，期城郡的郡守楊炫之撰寫了《洛陽伽藍記》五卷。因此，他的序言大概是說：『《三墳》、《五典》的說法，以及九流百家的言論，都只是人世間的道理，而不是天外的意義。至於一乘（Ekayana，唯一佛乘）二諦（two truths，勝義諦和世俗諦）的說法，六通（six superknowledges）三達（three kinds of knowledge）的宗旨，西域記載詳盡，東土卻很少記載。像頃日感夢、滿月流光，陽門裝飾毫眉的形象，夜臺描繪紺發的形狀，從此以後，人們競相效仿，這種風氣就廣泛流傳開來。』 『至於晉朝永嘉年間，寺廟只有四十二座。皇魏接受統治后，嵩山和洛陽的寺廟超過一千座。都是帝王和百姓虔誠信仰並經營的。名僧和奇異的祥瑞紛紛出現。現在採摘這些祥瑞的事件，都詳細地記錄下來。』因為文章太多，這裡就不全部記載了。 當時，西魏文帝大統年間，丞相宇文黑泰興盛佛教，崇尚大乘佛教。雖然總攬各種政務，但經常弘揚三寶（Buddha, Dharma, Sangha）。府內經常供養一百位法師，尋訪研究經論，講解摩訶衍（Mahāyāna，大乘）。又命令沙門曇顯等人，依據大乘經典，撰寫《菩薩藏眾經要》及一百二十法門，從佛性開始，到融門結束，每天都開講，經常宣講這些內容來代替先前的舊說。五時教跡（five periods of the Buddha's teachings）直到現在還在流行。香火梵音，禮拜唱導，都遵循他的法則。雖然山東和江表被稱為學海，但他們的儀表和歸宿，也不能超過這些。 到了周文帝二年，有波頭摩國（Padma，蓮花國）的律師攘那跋陀羅（Jñānabhadra），周朝話的意思是智賢，和耶舍崛多（Yaśogupta）等人，翻譯《五明論》（five sciences），包括聲明（grammar），醫方明（medicine），工巧明（arts and crafts），術數（mathematics and astrology）以及符印等，由沙門智仙筆錄。建武帝天和年間，有摩勒國（Mālava）的沙門達摩流支（Dharmaruci），周朝話的意思是法希，奉皇帝的命令為大蒙宰晉陽公宇文護，翻譯《婆羅門天文》二十卷。又命令摩伽陀國（Magadha）的禪師阇那耶舍（Jñānayaśas），周朝話的意思是藏稱，和弟子阇那崛多（Jñānagupta）等，在長安故地的四天王寺，翻譯《定意天子問經》六部，由沙門圓明、道辯，以及城陽公蕭吉等筆錄。 拘
【English Translation】 English version: Now, the translated titles of various records are interconnected and difficult to determine in detail. Furthermore, Yang Xuanzhi, the governor of Qicheng Commandery, wrote five volumes of the 'Luoyang Qielan Ji' (Record of Buddhist Monasteries in Luoyang). Therefore, his preface roughly states: 'The sayings of the 'Three Tombs' and 'Five Canons,' and the words of the Nine Schools and Hundred Families, are all principles within the human realm and not meanings from beyond the heavens. As for the teachings of the Ekayana (One Vehicle) and the two truths (satya-dvaya, conventional and ultimate), and the principles of the six superknowledges (ṣaṭ-abhijñā) and three kinds of knowledge (tri-vidyā), the Western Regions record them in detail, while the Eastern Lands scarcely record them.' 'Such as the feeling of a dream on a recent day, the flowing light of a full moon, the image of decorating the eyebrows at Yangmen, and the depiction of dark hair at Yetai, from then on, people competed to imitate them, and this trend became widespread.' As for the Yongjia period of the Jin Dynasty, there were only forty-two temples. After the Huangwei received the mandate, the temples in Song and Luo exceeded a thousand. All were devoutly believed in and managed by emperors and commoners. Famous monks and extraordinary auspicious events arose in great numbers. Now, the events of these auspicious signs are recorded in detail.' Because there are too many articles, they will not all be recorded here. At that time, during the Datong era of Emperor Wen of Western Wei, Chancellor Yuwen Heitai promoted Buddhism and revered Mahāyāna Buddhism. Although he oversaw all kinds of government affairs, he constantly promoted the Three Jewels (Buddha, Dharma, Sangha). He regularly provided for one hundred Dharma masters in his residence, seeking and studying scriptures and treatises, and lecturing on Mahāyāna. He also ordered the śramaṇa Tanxian and others to compile the 'Bodhisattva-piṭaka-sūtra-aṅga' (Essentials of the Bodhisattva Collection of Sutras) and one hundred and twenty Dharma gates based on the Mahāyāna scriptures, starting from Buddha-nature and ending with the gate of fusion, lecturing on them every day, and constantly expounding these contents to replace the previous old sayings. The five periods of the Buddha's teachings (pañca-kāla) are still popular today. The incense and Sanskrit sounds, the worship and chanting, all follow his rules. Although Shandong and Jiangbiao are called the sea of learning, their demeanor and destination cannot surpass these. In the second year of Emperor Wen of Zhou, there was the Vinaya master Jñānabhadra (Wisdom and Virtue) from the country of Padma (Lotus), whose Zhou name meant 'Wise and Virtuous,' who, together with Yaśogupta and others, translated the 'Five Sciences' (pañca-vidyāsthāna), including grammar (śabda-vidyā), medicine (cikitsā-vidyā), arts and crafts (śilpakarma-vidyā), mathematics and astrology (hetu-vidyā), and incantations, which were recorded by the śramaṇa Zhixian. During the Tianhe era of Emperor Jianwu, there was the śramaṇa Dharmaruci (Desire for the Dharma) from the country of Mālava, whose Zhou name meant 'Desire for the Dharma,' who, by imperial order, translated twenty volumes of 'Brahmin Astronomy' for the Grand Protector, Duke Jinyang, Yuwen Hu. He also ordered the Dhyana master Jñānayaśas (Glory of Wisdom) from the country of Magadha, whose Zhou name meant 'Treasure Name,' together with his disciples Jñānagupta and others, to translate six parts of the 'Sūtra on the Questions of the Heaven-Dwelling Son of Fixed Intention' at the Temple of the Four Heavenly Kings in the old capital of Chang'an, which were recorded by the śramaṇa Yuanming, Daobian, and Xiao Ji, the Duke of Chengyang. Ku
那羅陀。陳言親依。或云波羅末陀。譯云真諦。並梵文之名字也。本西天竺優禪尼國人焉。景行澄明器宇清肅。風神爽拔悠然自遠。群藏廣部罔不厝懷。藝術異能偏素諳練。雖遵融佛理。而以通道知名。遠涉艱關無憚夷險。歷游諸國。隨機利見。梁武皇帝。德加四域盛唱三寶。大同中。敕直后張氾等。送扶南獻使返國。仍請名德三藏大乘諸論雜華經等。真諦遠聞行化儀軌聖賢。搜選名匠惠益民品。彼國乃屈真諦並赍經論。恭膺帝旨。既素蓄在心渙然聞命。以大同十二年八月十五日。達于南海。沿路所經。乃停兩載。以太清二年閏八月。始屆京邑。武皇面申頂禮。于寶云殿竭誠供養。諦欲傳翻經教不羨秦時。更出新文有逾齊日。屬道銷梁季寇羯憑陵。法為時崩不果宣述。乃步入東土。又往富春令陸元哲。創奉問津將事傳譯。招延英秀沙門寶瓊等二十餘人。翻十七地論。適得五卷。而國難未靜。側附通傳。至天保三年。為侯景請。還在臺供養。於斯時也。兵饑相接。法幾頹焉。會元帝啟祚承聖清夷。乃止於金陵正觀寺。與愿禪師等二十餘人。翻金光明經。三年二月。還返豫章。又往新吳始興。后隋蕭太保。度嶺至於南康。並隨方翻譯。棲遑靡托。逮陳武永定二年七月。還返豫章。又止臨川晉安諸郡。真諦雖傳經論。道缺情
離本意不申。更觀機壤。遂欲泛舶往楞伽修國。道俗虔請結誓留之。不免物議遂停南越。便與前梁舊齒。重覆所翻。其有文旨乖競者。皆镕冶成范始末倫通。至文帝天嘉四年。揚都建元寺沙門僧宗法準僧忍律師等。並建業標領。欽聞新教。故使遠浮江表親承勞問。諦欣其來意。乃為翻攝大乘等論。首尾兩載覆疏宗旨。而飄寓投委無心寧寄。又泛小舶至梁安郡。更裝大舶欲返西國。學徒追逐相續留連。太守王方奢。述眾元情重申邀請。諦又且修人事。權止海隅。伺旅束裝未思安堵。至三年九月。發自梁安泛舶西引。業風賦命飄還廣州。十二月中上南海岸。刺史歐陽穆公頠。延住制旨寺。請翻新文。諦顧此業緣。西還無措乃對沙門慧愷等。翻廣義法門經及唯識論等。后穆公薨沒。世子紇重為檀越。開傳經論。時又許焉。而神思幽通量非情測。嘗居別所四絕水洲。紇往造之。嶺峻濤涌未敢凌犯。諦乃鋪舒坐具。在於水上加坐其內如乘舟焉。浮波達岸。既登接對而坐具不濕。依常敷置。有時或以荷葉。拓水乘之而度。如斯神異其例甚眾。至光太二年六月。諦厭世浮雜情弊形骸。未若佩理資神早生勝壤。遂入南海北山將捐身命。時智愷正講俱舍。聞告馳往。道俗奔赴相繼山川。刺史又遣使人。伺衛防遏。躬自稽顙致留三日。方紆
本情。因爾迎還止於王園寺。時宗愷諸僧。欲延還建業。會楊輦碩望。恐奪時榮乃奏曰。嶺表所譯眾部。多明無塵唯識。言乖治術有蔽國風。不隸諸華可流荒服。帝然之。故南海新文有藏陳世。以太建元年遘疾。少時遺訣。嚴正勖示因果。書傳累紙。其文付弟子智休。至正月十一日午時遷化。時年七十有一。明日于潮亭焚身起塔。十三日僧宗法準等。各赍經論還返匡山。自諦來東夏。雖廣出衆經。偏宗攝論。故討尋教旨者。通覽所譯。則彼此相發綺繢輔顯。故隨處翻傳親註疏解。依心勝相。后疏並是僧宗所陳。躬對本師重為釋旨。增減或異大義無虧。宗公彆著行狀。廣行於世。且諦之梁時逢喪亂。感竭運終道津靜濟。流離弘化隨方卷行。至於部帙或分譯人時別。今總歷二代共通數之。故始梁武之末。至陳宣即位。凡二十三載。所出經論記傳。六十四部。合二百七十八卷。微附華飾盛顯隋唐。見曹毗別歷及唐貞觀內典錄。余有未譯梵本書並多羅樹葉。凡有二百四十甲。若依陳紙翻之。則列二萬餘卷。今見譯訖。止是數甲之文。並在廣州制旨王園兩寺。是知法寶弘博。定在中天。識量玼瑣。誠歸東夏。何以明之。見譯藏經減三千卷。生便棄擲習學全希。用此量情情可知矣。初諦傳度攝論。宗愷歸心。窮括教源銓題義旨。游
心既久懷敞相承。諦又面對闡揚情理無伏。一日氣屬嚴冬。衣服單疏。忍噤通霄門人側席。愷等終夜靜立奉侍。諮詢言久情諠有時眠寐。愷密以衣被覆之。諦潛覺知。便曳之於地。其節儉知足如此。愷如先奉侍。逾久逾親。諦以他日便喟然憤氣衝口者三。愷問其故。答曰。君等款誠正法實副參傳。但恨弘法非時。有阻來意耳。愷聞之如噎。良久聲淚俱發。跪而啟曰。大法絕塵遠通赤縣。群生無感可遂埋耶。諦以手指西北曰。此方有大國。非近非遠。吾等沒後當盛弘之。但不睹其興。以為太息耳。即驗往隔。今統敷揚有宗。傳者以為神用不同。妄生異執。惟識不識其識不無慨然。時有中天竺優禪尼國王子月婆首那。陳言高空。游化東魏。生知俊朗體悟幽微。專學佛經尤精義理。洞曉音韻兼善方言。譯僧伽吒經等三部七卷。以魏元象年中。于鄴城司徒公孫騰第出。沙門僧昉筆受。屬齊受魏禪。蕃客任情。那請還鄉。事流博觀。承金陵弘法道聲遠肅。以梁武大同年辭齊南度。既達彼國仍被留住。因譯大乘頂王經一部。有敕令那總監外國往還使命。至太清二年。忽遇于闐僧求那跋陀。陳言德賢。赍勝天王般若梵本。那因期請乞愿弘通。嘉其雅操豁然授與。那得保持用為希遇。屬侯景作亂。未暇翻傳。攜負東西諷持供養。至陳天
嘉乙酉之歲。始於江州興業寺譯之。沙門智昕筆受陳文。凡六十日。覆疏陶練勘閱俱了。江州刺史黃法𣰰為檀越。僧正釋惠恭等監掌。具經後序。那后不知所終。時又有扶南國僧須菩提。陳言善吉。于揚都城內至敬寺。為陳主譯大乘寶云經八卷。與梁世曼陀羅所出七卷者同。少有差耳。並見隋代三寶錄。
釋法泰。不知何人。學達釋宗跨轢淮海。住楊都大寺。與慧愷僧宗法忍等。知名梁代。並義聲高邈宗匠當時。有天竺沙門真諦。挾道孤遊遠化東鄙。會虜冠勍殄。僑寓流離一十餘年。全無陳譯。將旋舊國。途出嶺南。為廣州刺史歐陽頠固留。因欲傳授。周訪義侶。擬閱新文。泰遂與宗愷等。不憚艱辛。遠尋三藏。于廣州制旨寺。筆受文義。垂二十年。前後所出五十餘部。並述義記。皆此土所無者。泰雖博通教旨。偏重行猷。至於律儀所及。性無違越。諦又與泰譯明瞭論。釋律二十二大義。並疏五卷。勒于座右遵奉行之。至陳太建三年。泰還建業。並赍新翻經論創開義旨。驚異當時。其諸部中。有攝大乘俱舍論。文詞該富理義凝玄。思越恒情鮮能其趣。先是梁武宗崇大論。兼玩成實。學人聲望從風歸靡。陳武好異前朝。廣流大品。尤敦三論。故泰雖屢演。道俗無受。使夫法座絕嗣闃爾無聞。會彭城沙門靜嵩。避地
【現代漢語翻譯】 現代漢語譯本： 在嘉乙酉年（具體年份需要根據上下文確定），在江州興業寺開始翻譯佛經。沙門（出家修行的和尚）智昕負責筆錄和潤色陳文，總共花費了六十天。經過反覆校對、疏通和勘誤，全部完成。江州刺史黃法𣰰是這次翻譯的施主（檀越），僧正（僧官）釋惠恭等人負責監督管理。詳細的經過都記錄在經書的後序中。後來，這部經書的下落就不得而知了。當時還有一位來自扶南國（古代東南亞國家）的僧人須菩提（Subhuti），他自稱善吉，在揚都（今江蘇揚州）城內的至敬寺，為陳朝皇帝翻譯了《大乘寶云經》八卷。這部經書與梁朝曼陀羅（譯者名）翻譯的七卷本內容基本相同，只有少許差異。這些都記載在隋代的《三寶錄》中。
釋法泰（Shi Fa Tai），不知道他是哪裡人。他的佛學修養很高，名聲傳遍淮河流域。他住在揚都的大寺廟裡，與慧愷（Hui Kai）、僧宗（Seng Zong）、法忍（Fa Ren）等人，在梁朝時就很有名氣。他們的義學聲望很高，是當時的宗師。當時有一位來自印度的沙門真諦（Paramārtha），他獨自一人傳播佛法，遠道而來到了東方的邊遠地區。正趕上戰亂，他寄居流離了十多年，一直沒有進行翻譯工作。他打算返回自己的國家，途中經過嶺南（今廣東、廣西一帶），被廣州刺史歐陽頠（Ou Yang Wei）堅決挽留。於是他打算傳授佛法，四處尋訪精通義理的僧侶，準備翻譯新的經文。法泰於是與僧宗、慧愷等人，不畏艱難，遠道去尋找真諦三藏（對精通佛經的僧人的尊稱）。在廣州制旨寺，筆錄和潤色經文的意義，持續了近二十年。前後翻譯了五十多部經書，並且撰寫了義記（對經文的解釋），這些都是中國本土所沒有的。法泰雖然博通佛教的教義，但特別注重修行。對於戒律方面，他從不違背。真諦還與法泰一起翻譯了《明瞭論》，解釋了戒律中的二十二條重要意義，並且撰寫了五卷疏（對經文的註釋），抄寫下來放在座位旁邊，遵照執行。到陳太建三年（公元571年），法泰返回建業（今江蘇南京），帶回了新翻譯的經論，開創了新的義理，震驚了當時的人們。在他翻譯的眾多經書中，有《攝大乘論》、《俱舍論》，這些經書文辭豐富，義理深奧，思考超越常人的理解，很少有人能夠領會其中的趣味。在此之前，梁武帝推崇《攝大乘論》，兼學《成實論》，學人們的聲望都像風一樣歸向它們。陳武帝喜歡與前朝不同的學說，廣泛傳播《大品般若經》，尤其推崇三論宗。所以法泰雖然多次講演《攝大乘論》，但僧俗都沒有人接受，以至於講授《攝大乘論》的法座後繼無人，寂靜無聲。當時彭城的沙門靜嵩（Jing Song），爲了躲避戰亂
【English Translation】 English version: In the year Jia Yi You (the specific year needs to be determined based on context), the translation of Buddhist scriptures began at Xingye Temple in Jiangzhou. The Shramana (monk) Zhixin was responsible for recording and polishing the Chen texts, which took a total of sixty days. After repeated proofreading, smoothing, and correcting, it was all completed. Huang Fa𣰰, the governor of Jiangzhou, was the patron (Dānapati) of this translation, and the Sangha Chief (Saṃghanāyaka) Shi Huigong and others were responsible for supervision and management. The details are recorded in the postscript of the scriptures. Later, the whereabouts of this scripture became unknown. At that time, there was also a monk named Subhuti from the Kingdom of Funan (an ancient Southeast Asian country), who claimed to be Shanji, and translated the 'Mahayana Cloud of Jewels Sutra' in eight volumes for the Chen Emperor at Zhijing Temple in Yangdu (present-day Yangzhou, Jiangsu). This scripture was basically the same as the seven-volume version translated by Mandarala (translator's name) of the Liang Dynasty, with only minor differences. These are recorded in the 'Record of the Three Jewels' of the Sui Dynasty.
Shi Fa Tai, it is not known where he was from. His Buddhist cultivation was very high, and his reputation spread throughout the Huai River region. He lived in a large temple in Yangdu, and was famous in the Liang Dynasty along with Hui Kai, Seng Zong, Fa Ren, and others. Their reputation for righteous learning was very high, and they were masters of their time. At that time, there was an Indian Shramana named Paramārtha, who traveled alone to spread the Dharma, coming from afar to the eastern border regions. He encountered war and lived in exile for more than ten years, without doing any translation work. He planned to return to his own country, and on the way, he passed through Lingnan (present-day Guangdong and Guangxi), where he was firmly retained by Ouyang Wei, the governor of Guangzhou. So he intended to teach the Dharma, and sought out monks who were proficient in the principles, preparing to translate new scriptures. Fa Tai then, along with Seng Zong, Hui Kai, and others, braved difficulties and traveled far to find the Tripitaka Master Paramārtha (a respectful title for monks who are proficient in Buddhist scriptures). At Zhizhi Temple in Guangzhou, they recorded and polished the meaning of the scriptures, which lasted for nearly twenty years. They translated more than fifty scriptures before and after, and wrote commentaries (explanations of the scriptures), which were not available in China. Although Fa Tai was well-versed in Buddhist teachings, he especially emphasized practice. Regarding the precepts, he never violated them. Paramārtha also translated the 'Vimuktimārga' with Fa Tai, explaining the twenty-two important meanings in the precepts, and wrote five volumes of commentaries, which were copied down and placed next to his seat, and followed accordingly. In the third year of the Taijian era of the Chen Dynasty (571 AD), Fa Tai returned to Jianye (present-day Nanjing, Jiangsu), bringing back the newly translated scriptures and treatises, and creating new meanings, which shocked the people of the time. Among the many scriptures he translated were the 'Mahāyānasaṃgraha' and the 'Abhidharmakośa', which were rich in language and profound in meaning, and whose thinking surpassed ordinary understanding, and few people could grasp their interest. Before this, Emperor Wu of Liang admired the 'Mahāyānasaṃgraha' and also studied the 'Tattvasiddhi', and the reputation of the scholars turned to them like the wind. Emperor Wu of Chen liked doctrines different from the previous dynasty, widely disseminated the 'Large Perfection of Wisdom Sutra', and especially revered the Three Treatise School. Therefore, although Fa Tai lectured on the 'Mahāyānasaṃgraha' many times, no monks or laypeople accepted it, so that the seat for lecturing on the 'Mahāyānasaṃgraha' was without successors, silent and unheard of. At that time, the Shramana Jing Song of Pengcheng, in order to escape the war
金陵。學聲早被獨拔千載。希斯正理。晝談恒講夜請新宗。因循荏苒乃經涼燠。泰振發玄門明衷弘詣。核其疑義每湊玄極。皆隨機按旨。披釋無遺。事出嵩傳。泰博咨真諦。傳業嵩公。知我者希。浮諺斯及。不測其終。智愷。俗姓曹氏。住楊都寺。初與法泰等前後異發。同往嶺表奉祈真諦。愷素積道風詞力殷贍。乃對翻攝論。躬受其文。七月之中文疏並了。都合二十五卷。后更對翻俱舍論。十月便了。文疏合數八十三卷。諦云。吾早值子。綴緝經論絓是前翻。不應缺少今譯兩論詞理圓備。吾無恨矣。愷后延諦。還廣州顯明寺。住本房中。請諦重講俱舍。才得一遍。至陳光大中。僧宗法準慧忍等。度嶺就諦求學。以未聞攝論。更為講之。起四月初。至臘月八日方訖一遍。明年宗等又請愷。于智慧寺講俱舍論。成名學士七十餘人。同欽咨謁。講至業品疏第九卷。文猶未盡。以八月二十日遘疾。自省不救。索紙題詩曰。千秋本難滿。三時理易傾。石火無恒焰。電光非久明。遺文空滿笥。徒然昧後生。泉路方幽噎。寒隴向悽清。一朝隨露盡。唯有夜松聲。因放筆。與諸名德握手語別。端坐儼思奄然而卒。春秋五十有一。即光大二年也。葬于廣州西陰寺南崗。自餘論文。真諦續講。至惑品第三卷。因爾乖豫。便廢法事。明年肇春
【現代漢語翻譯】 金陵（今南京）。學聲早已超越千年。探求希有之正理。白天恒常講習，夜晚懇請新的宗義。因循度日，經歷了寒暑。法泰（人名）振興玄門，闡明心意，弘揚深奧的佛法。覈對其疑問，每次都接近玄妙的極致。都隨機應變，按照佛旨，毫無保留地解釋。事情出自《嵩傳》。法泰廣泛諮詢真諦（Paramārtha，印度僧人，意為『至高真理』）。真諦傳授佛法給嵩公。真諦說：『瞭解我的人很少，流言蜚語也隨之而來，難以預測最終的結果。』 智愷（人名），俗姓曹氏，住在楊都寺。起初與法泰等人前後出發，一同前往嶺南，奉請真諦。智愷一向積累道風，言辭有力而豐富。於是對譯《攝大乘論》（Mahāyānasaṃgraha，唯識宗重要論典）。親自接受其文義。七月中旬，文疏全部完成，總共二十五卷。後來又對譯《俱舍論》（Abhidharmakośa，小乘佛教重要論典），十月便完成了。文疏合計八十三卷。真諦說：『我早些遇到您，綴輯經論，大多是以前翻譯的，不應缺少現在翻譯的這兩部論，詞義圓滿完備，我沒有遺憾了。』 智愷後來邀請真諦，回到廣州顯明寺，住在原來的房間中。請真諦重新講解《俱舍論》，才講了一遍。到陳朝光大年間，僧人僧宗、法準、慧忍等人，越過山嶺去向真諦求學。因為沒有聽過《攝大乘論》，真諦又為他們講解。從四月初開始，到臘月初八才講完一遍。第二年，僧宗等人又請智愷在智慧寺講解《俱舍論》，有七十多位成名的學士一同欽佩地前來請教。講到《業品疏》第九卷，文義還沒有講完，在八月二十日生病。自己知道無法救治，索要紙筆題詩說：『千秋本來就難以圓滿，三時的道理容易傾斜。石火沒有恒久的火焰，電光並非長久光明。遺留的文章空自滿箱，徒然使後生迷惑。泉路正幽深黑暗，寒冷的墳墓將淒涼清冷。一旦像露水一樣消逝，只有夜間的松濤聲。』於是放下筆，與各位名德握手告別，端坐沉思，安然而逝。享年五十一歲，即光大二年。安葬在廣州西陰寺南崗。之後真諦繼續講解《俱舍論》，到《惑品》第三卷，因為身體不適，便停止了講法。第二年春天。
【English Translation】 Jinling (present-day Nanjing). Its reputation for scholarship had already surpassed a thousand years. Seeking the rare and correct principles. Day and night, constantly lecturing and earnestly requesting new doctrines. Passing the days, experiencing cold and heat. Fa Tai (a person's name) revitalized the Xuan School, clarified his intentions, and promoted profound Buddhist teachings. Examining his doubts, each time approaching the ultimate mystery. All were adapted to the circumstances, according to the Buddha's will, and explained without reservation. The matter originated from 'The Biography of Song.' Fa Tai widely consulted Paramārtha (an Indian monk, meaning 'Supreme Truth'). Paramārtha transmitted the Dharma to Master Song. Paramārtha said, 'Few understand me, and rumors follow, making the final outcome unpredictable.' Zhi Kai (a person's name), with the secular surname Cao, resided in Yangdu Temple. Initially, he and Fa Tai and others set out at different times, together going to Lingnan to invite Paramārtha. Zhi Kai had always accumulated virtuous conduct, and his words were powerful and abundant. Therefore, he translated the Mahāyānasaṃgraha (a crucial text of the Yogācāra school). He personally received its meaning. In mid-July, the commentary was completed, totaling twenty-five volumes. Later, he also translated the Abhidharmakośa (an important text of early Buddhism), which was completed in October. The commentary totaled eighty-three volumes. Paramārtha said, 'If I had met you earlier, compiling the scriptures and treatises, most of which were translated before, these two treatises, now translated, should not be missing. The meaning of the words is complete and perfect, and I have no regrets.' Zhi Kai later invited Paramārtha back to Xianming Temple in Guangzhou, residing in his original room. He requested Paramārtha to re-explain the Abhidharmakośa, which was only lectured once. During the Guangda era of the Chen dynasty, monks Seng Zong, Fa Zhun, Hui Ren, and others crossed the mountains to seek learning from Paramārtha. Because they had not heard the Mahāyānasaṃgraha, Paramārtha lectured it for them again. Starting from the beginning of April, it was completed on the eighth day of the twelfth month. The following year, Seng Zong and others again invited Zhi Kai to lecture on the Abhidharmakośa at Wisdom Temple, and more than seventy accomplished scholars came to inquire with admiration. When lecturing on the ninth volume of the Karma Chapter Commentary, the meaning had not yet been fully explained, and on the twentieth day of August, he fell ill. Knowing that he could not be cured, he asked for paper and brush to write a poem, saying: 'A thousand autumns are inherently difficult to fulfill, the principles of the three times easily collapse. A spark has no constant flame, lightning is not long-lasting light. The remaining writings fill the boxes in vain, only confusing later generations. The spring path is deep and dark, the cold tomb will be desolate and cold. Once vanished like dew, only the sound of pine trees at night remains.' Then he put down his pen, shook hands with the eminent monks to bid farewell, sat upright in contemplation, and passed away peacefully. He was fifty-one years old, in the second year of Guangda. He was buried on the South Ridge of Xiyin Temple in Guangzhou. Afterwards, Paramārtha continued to lecture on the Abhidharmakośa, until the third volume of the Delusion Chapter, due to physical discomfort, he stopped lecturing. The following spring.
三藏又化。諦有菩薩戒弟子曹毗者。愷之叔子。明敏深沉雅有遠度。少攜至南受學攝論。咨承諸部皆著功績。太建三年。毗請建興寺僧正明勇法師。續講攝論。成學名僧五十餘人。晚住江都綜習前業。常于白塔等寺開演諸論。冠屨裙襦服同賢士。登座談吐每發深致。席端學士並是名賓。禪定僧榮日嚴法侃等皆資其學。時有循州平等寺沙門智敫者。弱年聽延祚寺道緣二師成實。並往北土沙門法明。聽金剛般若論。又往希堅二德。聽婆沙中論。皆洞涉精至研核宗旨。必得本師臨聽言無浮雜義得明暢者。方始離之。余例準此。及翻攝論。乃為廣州刺史安南將軍陽山公頠請宅安居。不獲專習。后翻俱舍方預其席。及愷講此論。敫與道尼等二十人。並掇拾文疏。于堂聽受。及愷之云亡。諦撫膺哀慟。遂來法準房中。率尼響敫等十有二人。共傳香火。令弘攝舍兩論誓無斷絕。皆共奉旨仰無墜失。至三藏崩后。法侶雕散宗嗣將虧。太建九年。敫相續敷弘。最多聯類。同聽諦席。未有高者。太建十一年二月。有跋摩利三藏弟子慧哿者。本住中原。值周武滅法。避地歸陳。晚隨使劉璋至南海獲涅槃論。敫曾講斯經。欣其本習伏膺請求。便為開說。止得序分種性分前十三章玄義。后返豫章鶴嶺山。敫又與璣法師隨從。因復為說第三分。具得
十海十道。及進余文。哿因遘疾不任傳授。乃令敫下都覓海潮法師當窮論旨。以十四年至於建業。所尋不值。乃遇棲玄寺曉禪師。賜與曇林解涅槃疏釋經後分。文兼論意而不整足。便還故寺。常講新文十三章義。近二十遍。開皇十二年。王仲宣起逆。焚燒州境及敫寺房。文疏並盡。其年授敫。令任廣循二州僧任。經五載廢闕法事。后解僧任方于本州道場寺。偏講攝論十有餘遍。坐中達解二十五人。璣山瞰等並堪領匠。仁壽元年。遘疾終於本寺。敫撰諦之翻譯歷。始末指訂。並卷部時節人世詳備。廣有成敘。道尼住本九江。尋宗諦旨。興講攝論騰譽京師。開皇十年下敕追入。既達雍輦開悟弘多。自是南中無復講主。雖云敷說蓋無取矣。
續高僧傳卷第一 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二
大唐西明寺沙門釋道宣撰
譯經篇二 本傳四人 附見八人
隋西京大興善寺北天竺沙門那連耶舍傳一(萬天懿)
隋西京大興善寺北賢豆沙門阇那崛多傳二(僧就 法智)
隋東都雒濱上林園翻經館南賢豆沙門達摩笈多傳三(侯君素 徐同卿 劉憑 費長房)
隋東都上林園翻經館沙門釋彥琮傳四(行矩)
那連提黎耶舍。隋言尊稱。
【現代漢語翻譯】 現代漢語譯本 『十海十道』（Shi Hai Shi Dao，十種海洋和十種道路）以及其他一些文字，哿（Ge）因為生病無法繼續傳授，於是讓敫（Jiao）到各地尋找海潮法師（Haichao Fashi），徹底研究這些旨意。敫花了十四年時間到達建業（Jianye），卻沒有找到海潮法師。後來遇到了棲玄寺（Qixuan Si）的曉禪師（Xiao Chanshi），曉禪師賜予他曇林（Tanlin）所著的《涅槃經疏》（Nirvana Sutra Commentary）解釋經文後半部分，文字兼顧論述的意旨，但不夠完整。於是敫回到原來的寺廟，經常講解新疏中的十三章內容，講了近二十遍。開皇十二年，王仲宣（Wang Zhongxuan）起兵作亂，焚燒了州境以及敫所在的寺廟，文字和疏解全部被燒燬。同年，敫被授予廣（Guang）、循（Xun）二州的僧官職務，主管僧事。過了五年，廢除了法事。後來解除僧官職務后，敫才在本州的道場寺（Daochang Si）偏重講解《攝大乘論》（She Dachenglun）十餘遍，聽眾中有二十五人通達理解，璣山瞰（Jishan Kan）等人都能成為領頭的匠師。仁壽元年，敫因病在本寺去世。敫撰寫了諦之（Di Zhi）的翻譯歷，詳細記錄了翻譯的起始、經過、卷數、時間、人物等，內容詳盡。道尼（Daoni）住在九江（Jiujiang），尋求宗諦的旨意，講解《攝大乘論》而名聲大噪，傳遍京師。開皇十年，朝廷下令召他入京。道尼到達雍輦（Yonglian）后，開悟了很多人，弘揚佛法。從此以後，南方再也沒有能與他相比的講經之人了。雖然有人敷衍講解，但都不能與他相提並論。
《續高僧傳》卷第一 《大正藏》第50冊 No. 2060 《續高僧傳》
《續高僧傳》卷第二
大唐西明寺沙門釋道宣（Shi Daoxuan）撰
譯經篇二 本傳四人 附見八人
隋西京大興善寺（Daxingshan Si）北天竺沙門那連耶舍（Nalanda-yasas）傳一(萬天懿（Wan Tianyi）)
隋西京大興善寺北賢豆沙門阇那崛多（Jnanagupta）傳二(僧就（Seng Jiu） 法智（Fazhi）)
隋東都雒濱上林園（Shanglinyuan）翻經館南賢豆沙門達摩笈多（Dharmagupta）傳三(侯君素（Hou Junsu） 徐同卿（Xu Tongqing） 劉憑（Liu Ping） 費長房（Fei Changfang）)
隋東都上林園翻經館沙門釋彥琮（Shi Yancong）傳四(行矩（Xing Ju）)
那連提黎耶舍（Narendrayasas），隋朝時被稱為尊稱。
【English Translation】 English version 'Shi Hai Shi Dao' (Ten Seas and Ten Paths) and other texts. Ge, due to illness, was unable to continue teaching, so he sent Jiao to search for Dharma Master Haichao to thoroughly study these doctrines. Jiao spent fourteen years arriving in Jianye, but did not find Dharma Master Haichao. Later, he encountered Zen Master Xiao of Qixuan Monastery, who gave him Tanlin's 'Nirvana Sutra Commentary' explaining the latter part of the sutra. The text combined discussion of the meaning, but was not complete enough. So Jiao returned to his original temple and often lectured on thirteen chapters of the new commentary, lecturing nearly twenty times. In the twelfth year of the Kaihuang era, Wang Zhongxuan started a rebellion, burning the state and Jiao's temple, and all the texts and commentaries were destroyed. In the same year, Jiao was appointed as a monastic official in Guang and Xun prefectures, in charge of monastic affairs. After five years, the Dharma activities were abolished. Later, after being relieved of his monastic duties, Jiao focused on lecturing on the 'Mahayana-samgraha' at Daochang Monastery in his prefecture more than ten times. Twenty-five people in the audience understood it thoroughly, and Jishan Kan and others were able to become leading craftsmen. In the first year of the Renshou era, Jiao died of illness in his temple. Jiao wrote a translation history of Di Zhi, detailing the beginning, process, volumes, time, and people involved in the translation, with comprehensive content. Daoni lived in Jiujiang, seeking the meaning of Zongdi, and became famous for lecturing on the 'Mahayana-samgraha', spreading throughout the capital. In the tenth year of the Kaihuang era, the court ordered him to be summoned to the capital. After Daoni arrived in Yonglian, he enlightened many people and promoted the Dharma. From then on, there was no one in the South who could compare to him in lecturing on the scriptures. Although some people lectured perfunctorily, they could not be compared to him.
Continued Biographies of Eminent Monks, Volume 1 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 2
Written by Shramana Shi Daoxuan of Ximing Monastery of the Great Tang Dynasty
Chapter on Translating Scriptures, Four Biographies, Eight Additional Figures
Biography of Nalanda-yasas, Shramana from Northern India at Daxingshan Monastery in the Western Capital of the Sui Dynasty, 1 (Wan Tianyi)
Biography of Jnanagupta, Shramana from Northern Xiandou at Daxingshan Monastery in the Western Capital of the Sui Dynasty, 2 (Seng Jiu, Fazhi)
Biography of Dharmagupta, Shramana from Southern Xiandou at the Translation Institute of Shanglin Garden in Luobin, Eastern Capital of the Sui Dynasty, 3 (Hou Junsu, Xu Tongqing, Liu Ping, Fei Changfang)
Biography of Shramana Shi Yancong of the Translation Institute of Shanglin Garden in the Eastern Capital of the Sui Dynasty, 4 (Xing Ju)
Narendrayasas, was respectfully addressed during the Sui Dynasty.
北天竺烏場國人。正音應云鄔荼。荼音持耶反。其王與佛同氏。亦姓釋迦。剎帝利種。隋云土田主也。由劫初之時先為分地主。因即號焉。今所謂國王者是也。舍年十七發意出家。尋值名師備聞正教。二十有一得受具篇。聞諸宿老嘆佛景跡。或言。某國有缽。某國有衣。頂骨牙齒神變非一。遂即起心願得瞻奉。以戒初受須知律相。既滿五夏發足遊方。所以天梯石臺之跡。龍廟寶塔之方。廣周諸國。並親頂禮僅無遺逸。曾竹園寺一住十年。通履僧坊多值明德。有一尊者深識人機。見語舍云。若能靜修應獲聖果。恐汝游涉終無所成。爾日雖聞情無領悟。晚來卻想悔將何及。耶舍北背雪山。南窮師子。歷覽聖蹟仍旋舊壤。乃睹烏場國主真大士焉。自所經見罕儔其類。試略述之。安民以理民愛若親。后夜五更先禮三寶。香花伎樂竭誠供養。日出升殿方覽萬機。次到辰時香水浴像。宮中常設日百僧齋。王及夫人。手自行食。齋后消食習諸武藝。日景將昳寫十行經。與諸德僧共談法義。復與群臣量議治政。暝入佛堂自奉燈燭。禮拜讀誦各有恒調。了其常業乃還退靜。三十餘年斯功不替。王有百子。誠孝居懷。釋種餘風胤流此國。但以寺接山阜。野火所焚。各相差遣四遠投告。六人為伴。行化雪山之北。至於峻頂。見有人鬼二路。人
【現代漢語翻譯】 現代漢語譯本 耶舍是北天竺烏場國（Uttara India，Udyana）人。按照正確的發音應該寫作鄔荼（Uta），荼的發音同『持耶』的反切。他們的國王與佛陀是同族，也姓釋迦（Sakya），屬於剎帝利（Ksatriya）種姓，在隋朝被稱為『土田主』，意思是最初劫時負責分封土地的首領，因此得名，也就是現在所說的國王。耶舍十七歲時立志出家，不久遇到名師，聽聞了正法教義。二十一歲時受了具足戒。他聽很多老修行讚歎佛陀的聖蹟，有人說，某國藏有佛缽，某國藏有佛衣，頂骨、牙齒等聖物，神異變化不可勝數。於是他發願要瞻仰這些聖物。因為剛受戒，所以先學習戒律儀相。五年學滿后，便開始遊歷四方。因此，天梯石臺的遺蹟，龍廟寶塔的所在，他都走遍了各個國家，親自頂禮膜拜，幾乎沒有遺漏。他曾在竹園寺住了十年，廣泛拜訪各處僧院，結交了很多有德之士。有一位尊者，很善於觀察人的根器，對耶舍說：『如果你能靜心修行，應該可以獲得聖果。恐怕你這樣四處遊歷，最終一無所成。』當時耶舍聽了，並沒有領悟。但後來想想，後悔也來不及了。耶舍北上翻越雪山，南下到達師子國（Sri Lanka），遊歷了各處聖蹟后，又回到了故鄉。他親眼看到了烏場國的國王，真是一位偉大的修行者。他所見所聞，很少有人能與之相比。我試著簡略地敘述一下：國王用正理治理國家，百姓愛戴他如同親人。每天后半夜的五更天，國王首先禮拜三寶，用香花伎樂，竭誠供養。太陽升起后，才上殿處理政務。接近辰時，用香水沐浴佛像。王宮中經常設定百僧齋，國王和王后親自佈施飲食。齋飯後，國王會消食，並練習各種武藝。太陽快要落山時，書寫十行經文，與有德行的僧人共同探討佛法義理。之後，再與群臣商議治理國家的大事。天黑后，進入佛堂，親自點燈，禮拜讀誦，都有一定的規矩。完成這些日常功課後，才回去休息。三十多年來，國王一直堅持這樣做，從未改變。國王有一百個兒子，都非常孝順。釋迦種姓的遺風，在這個國家流傳。只是因為寺廟靠近山丘，經常被野火焚燒。所以大家互相派遣，向四方求助。六個人結伴，前往雪山以北募化，到達山頂時，看到了人鬼二路。
【English Translation】 English version Yeshe was a native of Udyana (Uttara India), in North India. The correct pronunciation should be Uta, with 'ta' pronounced like the fanqie of 'chi ye'. Their king was of the same clan as the Buddha, also surnamed Sakya, belonging to the Ksatriya caste, referred to in the Sui dynasty as 'Lord of Land and Fields,' meaning the chief responsible for distributing land at the beginning of the kalpa, hence the name, which is what we now call a king. Yeshe resolved to renounce the world at the age of seventeen, and soon encountered a renowned teacher, hearing the correct teachings. At twenty-one, he received the full monastic precepts (bhiksu ordination). He heard many senior practitioners praising the sacred sites of the Buddha, some saying that a certain country possessed the Buddha's alms bowl, another the Buddha's robe, relics such as the skull and teeth, and countless miraculous transformations. Thus, he vowed to venerate these sacred objects. Because he had just received the precepts, he first studied the aspects of monastic discipline. After five years of study, he began to travel in all directions. Therefore, the traces of the Heavenly Ladder Stone Platform, the locations of dragon shrines and precious pagodas, he traversed all countries, personally prostrating and paying homage, with almost nothing left out. He stayed at the Bamboo Garden Monastery for ten years, widely visiting various monasteries and befriending many virtuous individuals. There was a venerable one who was very skilled at observing people's capacities, who said to Yeshe, 'If you can cultivate in stillness, you should be able to attain the holy fruit. I fear that your wandering around will ultimately lead to nothing.' At the time, Yeshe heard this but did not understand. But later, thinking about it, he regretted that it was too late. Yeshe traveled north over the snowy mountains, south to the country of Sri Lanka, visited various sacred sites, and then returned to his homeland. He personally witnessed the king of Udyana, truly a great practitioner. What he saw and heard, few could compare. I will try to briefly describe it: The king governed the country with righteousness, and the people loved him as a parent. Every day in the latter half of the night, at the fifth watch, the king first paid homage to the Triple Gem, making offerings with incense, flowers, and music, with utmost sincerity. After the sun rose, he would ascend the throne to handle state affairs. Near the time of Chen (late morning), he would bathe the Buddha image with fragrant water. The royal palace often set up a hundred-monk feast, with the king and queen personally distributing food. After the meal, the king would digest and practice various martial arts. As the sun was about to set, he would write ten lines of scripture, and discuss the meaning of the Dharma with virtuous monks. Afterwards, he would discuss the affairs of governing the country with his ministers. After dark, he would enter the Buddha hall, personally light lamps, and perform prostrations and recitations, all according to fixed rules. After completing these daily tasks, he would return to rest. For more than thirty years, the king had persisted in doing this without change. The king had a hundred sons, all of whom were very filial. The legacy of the Sakya clan was passed down in this country. It was just that because the temple was close to the hills, it was often burned by wildfires. Therefore, everyone dispatched each other to seek help from all directions. Six people traveled together to the north of the snowy mountains to solicit donations, and when they reached the top of the mountain, they saw two paths, one for humans and one for ghosts.
道荒險鬼道利通。行客心迷多尋鬼道。漸入其境。便遭殺害。昔有聖王。于其路首。作毗沙門天王石像。手指人路。同伴一僧錯入鬼道。耶舍覺已。口誦觀音神咒。百步追及。已被鬼害。自以咒力得免斯厄。因復前行。又逢山賊。專念前咒便蒙靈衛。賊來相突對目不見。循路東指到芮芮國。值突厥亂西路不通。反鄉意絕。乃隨流轉。北至泥海之旁。南岠突厥七千餘裡。彼既不安遠投齊境。天保七年屆于京鄴。文宣皇帝極見殊禮偏異恒倫。耶舍時年四十。骨梗雄雅物議憚之。緣是文宣禮遇隆重。安置天平寺中。請為翻經。三藏殿內梵本千有餘夾。敕送于寺。處以上房。為建道場供窮珍妙。別立廚庫以表尊崇。又敕昭玄大統沙門法上等二十餘人。監掌翻譯。沙門法智居士萬天懿傳語。懿元鮮卑。姓萬俟氏。少出家師婆羅門。而聰慧有志力。善梵書語工咒符術。由是故名預參傳焉。初翻眾經五十餘卷。大興正法。弘暢眾心。宣帝重法殊異。躬禮梵本顧群臣曰。此乃三寶洪基。故我偏敬。其奉信推誠為如此也。耶舍每於宣譯之暇。時陳神咒。冥救顯助立功多矣。未幾授昭玄都。俄轉為統。所獲供祿不專自資。好起慈惠樂興福業。設供飯僧施諸貧乏。獄囚繫畜咸將濟之。市𢌅鬧所多造義井。親自漉水津給眾生。又于汲郡西山建立
三寺。依泉旁谷制極山美。又收養厲疾男女別坊。四事供承務令周給。又往突厥客館。勸持六齋。羊料放生受行素食。又曾遇病百日不起。天子皇后躬問起居。耶舍嘆曰。我本外客。德行未隆。乘輿今降。重法故爾。內撫其心慚懼交集。健德之季周武克齊。佛教與國一時平殄。耶舍外假俗服。內襲三衣。避地東西不遑寧息。五眾雕窘投厝無所。儉餓溝壑者。減食施之。老病扶力者。隨緣濟益。雖事力匱薄。拒諫行之而神志休強。說導無倦。此負留難便歷四年。有隋御寓。重隆三寶。開皇之始。梵經遙應。爰降璽書。請來弘譯。二年七月。弟子道密等。侍送入京。住大興善寺。其年季冬草創翻譯。敕昭玄統沙門曇延等三十餘人。令對翻傳。主上禮問殷繁。供奉隆渥。年雖朽邁行轉精勤。曾依舍利弗陀羅尼。具依修業。夢得境界。自身作佛。如此靈祥雜沓。其例非一后移住廣濟寺。為外國僧主。存撫羈客。妙得物心。忽一旦告弟子曰。吾年老力微不久去世。及今明瞭誡爾門徒。佛法難逢宜勤修學。人身難獲慎勿空過。言訖就枕。奄爾而化。時滿百歲。即開皇九年八月二十九日也。初耶舍先逢善相者云。年必至百。亦合登仙。中壽果終。其言驗矣。登仙冥理猶難測之。然其面首形偉特異常倫。頂起肉髻聳若云峰。目正處中上
【現代漢語翻譯】 現代漢語譯本 三寺（三個寺廟）。依傍泉水和山谷，建造得極其優美。又收養患有嚴重疾病的男女，分別安置在不同的院落。提供衣食住行等四事，務必做到周全供給。又前往突厥的客館，勸導人們遵守六齋日。將準備宰殺的羊放生，接受並實行素食。又曾經生病一百天無法起身，皇帝和皇后親自詢問起居。耶舍（Y舍）感嘆道：『我本是外來的客人，德行還不夠深厚，皇帝的御駕如今降臨，這是因為重視佛法的緣故。』內心感到慚愧和恐懼交織。在健德年間，周武帝攻克齊國，佛教和國家一時都被平定。耶舍（Y舍）表面上穿著世俗的服裝，內里穿著僧人的三衣，爲了躲避災禍四處奔波，沒有片刻安寧。僧眾們困頓窘迫，無處安身。對於那些餓得要倒在溝壑里的人，他就減少自己的食物來施捨給他們。對於那些年老體弱需要攙扶的人，他就隨緣盡力地幫助他們。雖然財力物力匱乏，但他不聽勸阻，堅持這樣做，精神卻依然飽滿強健，說法引導也從不厭倦。因為這些阻礙，他便在這裡滯留了四年。到了隋朝，國家重新興盛佛教，隋文帝開皇年間，遠方的梵文佛經遙相呼應，於是降下詔書，請耶舍（Y舍）前來弘揚翻譯佛經。開皇二年七月，弟子道密等人侍奉護送他進入京城，住在在大興善寺。當年冬季就開始草擬翻譯佛經，皇帝敕令昭玄統沙門曇延等三十多人，共同翻譯。皇帝禮遇詢問非常頻繁，供奉也十分豐厚。耶舍（Y舍）雖然年老體衰，但修行更加精進勤奮。曾經依靠舍利弗陀羅尼（Śāriputra Dhāraṇī），完全按照儀軌修行，夢中得到了佛的境界，自身化作佛。如此靈驗祥瑞的事情有很多。後來移居到廣濟寺，作為外國僧人的首領，安撫照顧那些滯留的客人，深得人心。忽然有一天，他告訴弟子們說：『我年老體衰，不久將要去世。趁現在還清醒明白，告誡你們這些門徒，佛法難得遇到，應該勤奮修學。人身難得獲得，千萬不要空過。』說完就躺下，安然圓寂。享年一百歲。時間是開皇九年八月二十九日。當初，耶舍（Y舍）曾經遇到一位善於相面的人，說他一定會活到一百歲，也應該會得道成仙。最終壽命果然終結，他的話應驗了。得道成仙的道理深奧難測，然而他面容俊美，體格偉岸，與常人不同。頭頂隆起肉髻，高聳如雲峰，眼睛端正居中。
【English Translation】 English version Three monasteries. Built beside springs and valleys, they were extremely beautiful. They also housed men and women suffering from severe illnesses in separate quarters. The four necessities (food, clothing, bedding, and medicine) were provided, ensuring comprehensive care. He also went to the Turkic guesthouses, encouraging people to observe the six fast days. He released sheep intended for slaughter and adopted a vegetarian diet. He once fell ill and was bedridden for a hundred days. The Emperor and Empress personally inquired about his well-being. Ya舍 (Yěshě) (Ya舍) sighed, 'I am originally a foreign guest, and my virtue is not yet profound. The imperial carriage now descends, it is because of the importance of the Dharma.' His heart was filled with shame and fear. During the Jiande era, Emperor Wu of Zhou conquered Qi, and Buddhism and the state were both suppressed. Ya舍 (Yěshě) (Ya舍) outwardly wore secular clothing but inwardly wore the three robes of a monk, fleeing from place to place, finding no peace. The monastic community was distressed and had nowhere to turn. Those who were starving in ditches, he reduced his own food to give to them. Those who were old and sick and needed support, he helped them as much as he could. Although his resources were limited, he persisted despite opposition, and his spirit remained strong and tireless in teaching and guiding. Because of these obstacles, he stayed there for four years. When the Sui Dynasty came to power, Buddhism was revived. At the beginning of the Kaihuang era of the Sui Dynasty, distant Sanskrit scriptures resonated, and an imperial decree was issued, inviting Ya舍 (Yěshě) (Ya舍) to come and propagate and translate the scriptures. In the seventh month of the second year of Kaihuang, his disciple Daomi and others accompanied and escorted him to the capital, where he resided in the Daxingshan Temple. In the winter of that year, he began drafting translations of the Buddhist scriptures. The Emperor ordered the chief monk of Zhaoxuan, Shamen Tanyan, and more than thirty others to jointly translate. The Emperor frequently inquired with courtesy and provided generous offerings. Although Ya舍 (Yěshě) (Ya舍) was old and frail, he became even more diligent and zealous in his practice. He once relied on the Śāriputra Dhāraṇī (Śāriputra Dhāraṇī), practicing according to the rituals, and attained the state of Buddhahood in a dream, transforming himself into a Buddha. There were many such miraculous and auspicious events. Later, he moved to Guangji Temple, serving as the leader of foreign monks, comforting and caring for those who were stranded, deeply understanding their hearts. Suddenly one day, he told his disciples, 'I am old and weak and will soon pass away. While I am still clear-headed, I admonish you, my disciples, the Buddha Dharma is rare to encounter, you should diligently study it. Human life is difficult to obtain, do not waste it.' After saying this, he lay down and peacefully passed away. He lived to be one hundred years old. The date was the twenty-ninth day of the eighth month of the ninth year of Kaihuang. Initially, Ya舍 (Yěshě) (Ya舍) had met a skilled physiognomist who said that he would surely live to be a hundred years old and would also attain immortality. In the end, his life came to an end, and his words were fulfilled. The principle of attaining immortality is profound and difficult to fathom, but his face was handsome, his physique was tall and extraordinary, and the fleshy mound on the top of his head rose like a cloud peak, and his eyes were straight and centered.
下量等。耳高且長輪埵成具。見人榮相未比於斯。固是傳法之碩德也。法主既傾哀驚道俗。昭隆之事將漸墜焉。凡前後所譯經論。一十五部。八十餘卷。即菩薩見實月藏日藏法勝毗曇等是也。並沙門僧深明芬給事李道寶等度語筆受。昭玄統沙門曇延昭玄都沙門靈藏等二十餘僧。監護始末。至五年冬。勘練俱了。並沙門彥琮制序具見齊周隋二經錄。尋耶舍游涉四十餘年。國五十餘。里十五萬。瑞景靈蹟勝寺高僧。駛水深林山神海狩。無非奉敬。並預懲降。事既廣周未遑陳敘。沙門彥琮為之本傳。具流於世。時又有同國沙門毗尼多流支。隋言滅喜。不遠五百由旬。來觀盛化。開皇二年。于大興善。譯象頭精舍大乘總持經二部。給事李道寶傳沙門法纂筆受。沙門彥琮制序。
阇那崛多。隋言德志北賢豆 賢豆。本音因陀羅婆陀那。此云主處。謂天帝所護故也。賢豆之音。彼國之訛略耳。身毒天竺。此方之訛稱也。而彼國人。總言賢豆而已。乃之以為五方也。
揵陀啰國人也。隋言香行國焉。居富留沙富羅城。云丈夫宮也。剎帝利種。姓金(俱凡反)步。此云項也。謂如孔雀之項。彼國以為貴姓。父名跋阇邏婆啰。此云金剛堅也。少懷遠量長乘清范。位居宰輔燮理國政。崛多昆季五人。身居最小。宿殖德本早發道
【現代漢語翻譯】 現代漢語譯本： 下量等（指數量少等等）。耳朵高且長，耳輪和耳垂都產生完好。見到人的榮華相貌沒有能與他相比的。確實是傳法的有大德之人啊。法主圓寂，道教和佛教的信徒都哀傷驚愕。昭隆佛法的事業將要漸漸衰落了。總計前後所翻譯的經論，一共一十五部，八十餘卷，就是《菩薩見實月藏經》、《日藏經》、《法勝毗曇》等等。由沙門僧深、明芬，給事李道寶等人翻譯口語並記錄。昭玄統沙門曇延、昭玄都沙門靈藏等二十餘位僧人，監督維護整個過程。到五年冬天，勘查練習全部完畢。由沙門彥琮撰寫序言，詳細記載在齊、周、隋三朝的經錄中。尋訪耶舍的足跡，遊歷了四十餘年，經過五十多個國家，十五萬里的路程。瑞景靈蹟，名寺高僧，湍急的河流，幽深的山林，山神海怪，沒有不敬奉的，都預先加以懲戒降伏。事情既然廣博周全，沒有空閑一一陳述。沙門彥琮為他作了本傳，廣泛流傳於世。當時又有同國的沙門毗尼多流支（Vinītāruci），隋朝話的意思是滅喜。不遠萬里，從五百由旬之外，來觀摩中土的盛況教化。開皇二年，在大興善寺，翻譯《象頭精舍大乘總持經》二部。給事李道寶翻譯，沙門法纂記錄。沙門彥琮撰寫序言。
阇那崛多（Jñānagupta），隋朝話的意思是德志。北賢豆（Xiān dòu）——賢豆（Xiān dòu），本音是因陀羅婆陀那（Indravarodhana），這裡的意思是主處，指的是天帝所守護的地方。賢豆（Xiān dòu）這個發音，是他們國家的訛略。身毒（Shendu）、天竺（Tiānzhú），是我們這邊的訛稱。而他們國家的人，總稱呼為賢豆（Xiān dòu）罷了，並且把它作為五方的代稱。
揵陀啰（Gandhāra）國人。隋朝話的意思是香行國。居住在富留沙富羅（Puruṣapura）城，意思是丈夫宮。屬於剎帝利種姓，姓金步（Jīnbù），意思是項，就像孔雀的脖子一樣，他們國家認為這是高貴的姓氏。父親名叫跋阇邏婆啰（Vajra-dhara），意思是金剛堅。從小就懷有遠大的志向，長大后遵循清凈的規範。位居宰輔，管理國家政事。阇那崛多（Jñānagupta）兄弟五人，他排行最小。宿世積累了德行，早早地發起了道心。
【English Translation】 English version: He was of short stature, and so on. His ears were high and long, with well-formed lobes and rims. Seeing his dignified appearance, none could compare. He was indeed a virtuous man destined to transmit the Dharma. With the Dharma master's passing, both Daoist and Buddhist followers were filled with sorrow and dismay. The cause of propagating the Dharma would gradually decline. In total, he translated fifteen scriptures and treatises, comprising over eighty fascicles, including the Bodhisattva's Vision of the Real Moon Treasury Sutra, the Sun Treasury Sutra, and the Dharma Victory Abhidharma, among others. The oral translations and transcriptions were done by the monks Sengshen and Mingfen, along with the court official Li Daobao. The entire process was overseen by more than twenty monks, including the chief of Zhaoxuan Monastery, Tan Yan, and the chief of Zhaoxuan Capital Monastery, Lingzang. By the winter of the fifth year, the review and practice were completed. Monk Yancong composed a preface, which can be found in the scripture records of the Qi, Zhou, and Sui dynasties. In search of Yeshe's footsteps, he traveled for over forty years, through more than fifty countries, covering a distance of 150,000 li. There was no place, be it auspicious sites, renowned temples, eminent monks, swift rivers, deep forests, mountain deities, or sea monsters, that did not revere him, and he subdued them all in advance. As the events were extensive and comprehensive, there was no time to recount them one by one. Monk Yancong wrote a biography for him, which is widely circulated in the world. At that time, there was also a monk from the same country, Vinītāruci (毗尼多流支), whose Sui translation means 'Extinguished Joy.' He came from afar, five hundred yojanas away, to witness the flourishing of the teachings in China. In the second year of the Kaihuang era, at the Daxingshan Temple, he translated two parts of the Elephant Head Hermitage Mahāyāna Dhāraṇī Sutra. The court official Li Daobao translated, and the monk Fazuan transcribed. Monk Yancong composed the preface.
Jñānagupta (阇那崛多), in the Sui language, means 'Virtue and Aspiration.' Xiān dòu (賢豆) - the original pronunciation of Xiān dòu (賢豆) is Indravarodhana (因陀羅婆陀那), which means 'the place of the lord,' referring to the place protected by the celestial emperor. The pronunciation Xiān dòu (賢豆) is a corruption in their country. Shendu (身毒) and Tiānzhú (天竺) are corruptions in our land. However, the people of that country generally refer to it as Xiān dòu (賢豆) and use it as a general term for the five directions.
He was a native of Gandhāra (揵陀啰). In the Sui language, it means 'Land of Fragrant Practices.' He resided in the city of Puruṣapura (富留沙富羅), meaning 'Palace of Men.' He belonged to the Kshatriya caste, with the surname Jīnbù (金步), meaning 'Neck,' like the neck of a peacock, which their country considers a noble surname. His father was named Vajra-dhara (跋阇邏婆啰), meaning 'Diamond Firm.' From a young age, he harbored great ambitions, and as he grew, he adhered to pure conduct. He held the position of prime minister, managing the affairs of the state. Jñānagupta (阇那崛多) had five brothers, and he was the youngest. He had accumulated merit from past lives and awakened to the path early on.
心。適在髫髫便愿出家。二親深識其度。不違其請。本國有寺名曰大林。遂往歸投。因蒙度脫。其郁波弟耶。此云常近受持者。今所謂和上。此乃于闐之訛略也。名曰嗜那耶舍。此云勝名。專修宴坐妙窮定業。其阿遮利耶。此云傳授。或云正行。即所謂阿阇梨也。亦近國之訛略耳。名曰阇若那跋達啰。此云智賢。遍通三學偏明律藏。崛多自出家后。孝敬專誠。教誨積年。指歸通觀。然以賢豆聖境靈蹟尚存。便隨本師具得瞻奉。時年二十有七。受戒三夏。師徒結志遊方弘法。初有十人。同契出境。路由迦臂施國。淹留歲序。國王敦請其師。奉為法主。益利頗周。將事巡歷。便逾大雪山西足。固是天險之峻極也。至厭怛國。既初至止。野曠民希。所須食飲無人營造。崛多遂舍具戒。竭力供待。數經時艱。冥靈所祐。倖免災橫。又經渴啰槃陀及於闐等國。屢遭夏雨寒雪。暫時停住。既無弘演。棲寓非久。又達吐谷渾國。便至鄯州。於時即西魏大統元年也。雖歷艱危心逾猛勵。發蹤跋涉三載於茲。十人之中過半亡沒。所餘四人僅存至此。以周明帝武成年。初屆長安。止草堂寺。師徒游化已果來心。更登凈壇再受具足。精誠從道尤甚由來。稍參京輦漸通華語。尋從本師勝名。被明帝詔延入後園。共論佛法。殊禮別供充諸禁中。思
【現代漢語翻譯】 心。他從小就立志出家。他的父母深知他的志向，沒有違揹他的請求。他的國家有一座寺廟名叫大林寺，於是他就前往歸投，並蒙受剃度。他的郁波弟耶（Upadhyaya，親教師），這裡的意思是常隨侍奉的人，也就是現在所說的和尚。這實際上是于闐（Khotan）的訛略說法。名字叫做嗜那耶舍（Sinayasas，勝名），專心修行禪定，精通禪定之業。他的阿遮利耶（Acarya，軌範師），這裡的意思是傳授者，或者說是正行者，也就是現在所說的阿阇梨。這也是近國的一種訛略說法。名字叫做阇若那跋達啰（Jnానabhadra，智賢），精通三學，尤其精通律藏。崛多（Gupta）自從出家后，孝順恭敬，接受教誨多年，對佛法有了通透的理解。然而，因為賢豆（India）聖境的靈蹟尚存，便跟隨本師前去瞻仰。當時他二十七歲，受戒三年。師徒立下志向，遊歷四方弘揚佛法。最初有十個人，一同約定出境。路過迦臂施國（Kapisa），停留了一段時間。國王懇請他的老師擔任法主，利益頗為周全。將要巡遊各地，便翻越大雪山的西邊山腳。那裡確實是天險的極致。到達厭怛國（Yana），剛到那裡，荒野空曠，人煙稀少，所需的食物和飲水無人供應。崛多於是捨棄具足戒，竭盡全力供養侍奉。多次經歷艱難困苦，憑藉冥冥之中的神靈保佑，倖免于災禍。又經過渴啰槃陀（Kroraina）以及於闐等國，多次遭遇夏雨寒雪，暫時停留。因為沒有弘揚佛法，所以居住的時間不長。又到達吐谷渾國，便到達鄯州。當時是西魏大統元年。雖然經歷了艱難危險，但他的心更加勇猛精進。從出發到跋涉，已經三年了。十個人中，過半已經去世，剩下的四個人才勉強到達這裡。在周明帝武成年間，初次到達長安，住在草堂寺。師徒遊歷教化，已經實現了最初的心願。再次登上凈壇，重新受持具足戒，精誠修道，比以往更加努力。逐漸參與京城的事務，漸漸通曉漢語。不久，他的本師勝名，被明帝詔令請入後園，共同討論佛法。給予特殊的禮遇和供養，供奉在皇宮之中。思 English version: Xin (name). He wished to become a monk since he was a child. His parents, understanding his determination, did not object to his request. In his country, there was a temple named Dalin Temple, so he went there to join and was ordained. His Upadhyaya (preceptor), which means 'one who constantly attends and upholds,' is what is now called 'Heshang' (monk). This is actually a corrupted pronunciation of Khotan. His name was Sinayasas (Victorious Name), who specialized in meditation and was proficient in the practice of Samadhi. His Acarya (instructor), which means 'one who transmits' or 'one who practices correctly,' is what is now called 'Ajari' (teacher). This is also a corrupted pronunciation from a neighboring country. His name was Jnానabhadra (Wise and Virtuous), who was well-versed in the Three Learnings and especially proficient in the Vinaya Pitaka (monastic discipline). After Gupta became a monk, he was filial and respectful, receiving teachings for many years, gaining a thorough understanding of the Dharma. However, because the sacred sites of India still existed, he followed his teacher to pay homage. At that time, he was twenty-seven years old and had been ordained for three years. The teacher and disciples made a vow to travel and propagate the Dharma. Initially, there were ten people who agreed to leave the country together. They passed through Kapisa, staying for some time. The king earnestly requested his teacher to become the Dharma master, providing substantial benefits. As they were about to travel around, they crossed the western foot of the Great Snow Mountain, which was indeed an extremely dangerous natural barrier. They arrived at Yana. Upon their initial arrival, the wilderness was desolate and sparsely populated, and there was no one to provide the necessary food and drink. Gupta then relinquished his full monastic vows and devoted himself to providing for and serving the others. After experiencing hardship several times, they were fortunate to avoid disaster through the blessings of the unseen. They also passed through Kroraina and Khotan, encountering summer rains and winter snows, and stayed temporarily. Since there was no opportunity to propagate the Dharma, their stay was not long. They then reached the Tuyuhun kingdom and arrived at Shanzhou. At that time, it was the first year of the Datong era of the Western Wei Dynasty. Although he experienced hardship and danger, his heart became even more courageous and diligent. From the time he set out to travel, three years had passed. Of the ten people, more than half had died, and only the remaining four managed to reach this place. In the Wucheng year of Emperor Ming of the Zhou Dynasty, they first arrived in Chang'an and stayed at the Caotang Temple. The teacher and disciples had fulfilled their initial wish to travel and teach. They ascended the ordination platform again and received the full monastic vows again, practicing the Dharma with sincerity and even greater effort than before. Gradually participating in the affairs of the capital, he gradually became proficient in Chinese. Soon, his teacher, Sinayasas, was summoned by Emperor Ming to the rear garden to discuss the Buddha Dharma together. Special courtesy and offerings were given, and they were honored in the palace. Thinking
【English Translation】 Xin. He wished to become a monk since he was a child. His parents, understanding his determination, did not object to his request. In his country, there was a temple named Dalin Temple, so he went there to join and was ordained. His Upadhyaya (preceptor), which means 'one who constantly attends and upholds,' is what is now called 'Heshang' (monk). This is actually a corrupted pronunciation of Khotan. His name was Sinayasas (Victorious Name), who specialized in meditation and was proficient in the practice of Samadhi. His Acarya (instructor), which means 'one who transmits' or 'one who practices correctly,' is what is now called 'Ajari' (teacher). This is also a corrupted pronunciation from a neighboring country. His name was Jnanasbhadra (Wise and Virtuous), who was well-versed in the Three Learnings and especially proficient in the Vinaya Pitaka (monastic discipline). After Gupta became a monk, he was filial and respectful, receiving teachings for many years, gaining a thorough understanding of the Dharma. However, because the sacred sites of India still existed, he followed his teacher to pay homage. At that time, he was twenty-seven years old and had been ordained for three years. The teacher and disciples made a vow to travel and propagate the Dharma. Initially, there were ten people who agreed to leave the country together. They passed through Kapisa, staying for some time. The king earnestly requested his teacher to become the Dharma master, providing substantial benefits. As they were about to travel around, they crossed the western foot of the Great Snow Mountain, which was indeed an extremely dangerous natural barrier. They arrived at Yana. Upon their initial arrival, the wilderness was desolate and sparsely populated, and there was no one to provide the necessary food and drink. Gupta then relinquished his full monastic vows and devoted himself to providing for and serving the others. After experiencing hardship several times, they were fortunate to avoid disaster through the blessings of the unseen. They also passed through Kroraina and Khotan, encountering summer rains and winter snows, and stayed temporarily. Since there was no opportunity to propagate the Dharma, their stay was not long. They then reached the Tuyuhun kingdom and arrived at Shanzhou. At that time, it was the first year of the Datong era of the Western Wei Dynasty. Although he experienced hardship and danger, his heart became even more courageous and diligent. From the time he set out to travel, three years had passed. Of the ten people, more than half had died, and only the remaining four managed to reach this place. In the Wucheng year of Emperor Ming of the Zhou Dynasty, they first arrived in Chang'an and stayed at the Caotang Temple. The teacher and disciples had fulfilled their initial wish to travel and teach. They ascended the ordination platform again and received the full monastic vows again, practicing the Dharma with sincerity and even greater effort than before. Gradually participating in the affairs of the capital, he gradually became proficient in Chinese. Soon, his teacher, Sinayasas, was summoned by Emperor Ming to the rear garden to discuss the Buddha Dharma together. Special courtesy and offerings were given, and they were honored in the palace. Thinking
欲通法無由自展。具情上啟。即蒙別敕。為造四天王寺。聽在居住。自茲已后乃翻新經。既非弘泰。羈縻而已。所以接先闕本。傳度梵文。即十一面觀音。金仙問經等是也。會譙王宇文儉鎮蜀。復請同行于彼三年。恒任益州僧主。住龍淵寺。又翻觀音偈佛語經。建德隳運像教不弘。五眾一期同斯俗服。武帝下敕追入京輦。重加爵祿逼從儒禮。秉操鏗然守死無懼。帝愍其貞亮。哀而放歸。路出甘州北由突厥。阇梨智賢還西滅度。崛多及以和上。乃為突厥所留。未久之間和上遷化。隻影孤寄莫知所安。賴以北狄君民頗弘福利。因斯飄寓。隨方利物。有齊僧寶暹道邃僧曇等十人。以武平六年。相結同行采經西域。往返七載將事東歸。凡獲梵本二百六十部。行至突厥。俄屬齊亡。亦投彼國。因與同處講道相娛。所赍新經請翻名題。勘舊錄目轉覺巧便。有異前人。無虛行苦同誓焚香共契宣佈。大隋受禪佛法即興。暹等赍經先來應運。開皇元年季冬屆止京邑。敕付所司訪人令譯。二年仲春便就傳述。夏中詔曰。殷之五遷恐民盡死。是則居吉兇之土。制短長之命。謀新去故如農望秋。龍首之山。川原秀麗卉木滋阜。宜建都邑定鼎之基。永固無窮之業。在茲可域。城曰大興城。殿曰大興殿。門曰大興門。縣曰大興縣。園花池沼其號並同
【現代漢語翻譯】 現代漢語譯本：想要通達佛法卻無從施展，我懷著滿腔的情感上奏朝廷。隨即蒙受特別的敕令，為我建造了四天王寺，允許我在那裡居住。從那以後，我才得以翻譯新的佛經。但這些並非爲了弘揚佛法，而只是對我的一種羈縻。因此，我接續前人的事業，翻譯梵文佛經，如《十一面觀音經》、《金仙問經》等。後來，譙王宇文儉鎮守蜀地，再次邀請我同行，在那裡待了三年，一直擔任益州僧主，住在龍淵寺，又翻譯了《觀音偈佛語經》。 建德年間，北周的國運衰敗，佛教的教義無法弘揚，所有的僧人都被迫還俗。武帝下令將我追回京城，加官進爵，逼迫我學習儒家的禮儀。我堅守自己的操守，寧死不屈。武帝憐憫我的忠貞，最終哀嘆著放我回去。在路過甘州時，我從北部經過突厥。阇梨（Acharya，阿阇梨，意為導師）智賢在西方圓寂。崛多（Gupta）和和上（Upadhyaya，烏波馱耶，意為親教師）被突厥人留了下來。不久之後，和上也圓寂了。我孤身一人，不知道該怎麼辦。幸好北方的突厥君民非常弘揚佛法，因此我得以在那裡漂泊，隨處利益眾生。有齊國的僧人寶暹、道邃、僧曇等十人，在武平六年，結伴前往西域求取佛經。往返七年，帶著二百六十部梵文佛經準備返回東方。當他們到達突厥時，恰逢北齊滅亡，他們也投奔了突厥。因此，他們和我一起講經說法，互相娛樂。他們請求翻譯帶來的新佛經，併爲之命名。對照舊的經錄，發現他們的翻譯更加巧妙方便，不同於前人。他們沒有白白地經歷苦難，共同發誓焚香，共同約定宣佈佛法。 隋朝取代北周，佛教再次興盛。寶暹等人帶著佛經率先來到京城，響應時運。開皇元年冬季，他們抵達京城。皇帝下令交給有關部門，尋找人來翻譯。開皇二年仲春，就開始翻譯佛經。夏季，皇帝下詔說：『殷朝多次遷都，恐怕百姓都死光了。』這就是居住在吉兇未卜的土地上，制定短命的政策。謀劃新的事物，去除舊的事物，就像農民盼望秋收一樣。龍首山，川原秀麗，草木茂盛，適合建立都城，奠定基業，使國家永遠穩固。在這裡可以劃定都城的範圍。城叫做大興城，殿叫做大興殿，門叫做大興門，縣叫做大興縣，園林花池的名稱也都相同。
【English Translation】 English version: Desiring to understand the Dharma but having no way to manifest it, I presented my feelings to the court. Immediately, I received a special edict to build the Temple of the Four Heavenly Kings (Shi Tian Wang Si), allowing me to reside there. From then on, I was able to translate new scriptures. However, these were not for the purpose of propagating the Dharma, but merely a form of restraint upon me. Therefore, I continued the work of my predecessors, translating Sanskrit scriptures, such as the 'Eleven-Faced Avalokiteśvara Sutra' (Shi Yi Mian Guanyin Jing), the 'Golden Immortal's Questions Sutra' (Jin Xian Wen Jing), and others. Later, Prince Yuwen Jian of Qiao (Qiao Wang Yuwen Jian) was stationed in Shu (present-day Sichuan), and he invited me to accompany him there for three years, where I served as the chief monk of Yi Province (Yi Zhou), residing at Longyuan Temple (Longyuan Si). I also translated the 'Avalokiteśvara Gatha Buddha Speech Sutra' (Guanyin Jie Foyu Jing). During the Jian'de era of the Northern Zhou dynasty, the dynasty's fortunes declined, and the teachings of Buddhism could not be propagated. All monks were forced to return to lay life. Emperor Wu (Wu Di) ordered me to be brought back to the capital, bestowing upon me titles and emoluments, and forcing me to study Confucian rituals. I firmly maintained my integrity, fearing death without hesitation. Emperor Wu, pitying my loyalty, eventually sighed and allowed me to return. On the way, passing through Ganzhou, I traveled north through the Turkic territories. Acharya (Acharya, meaning teacher) Zhixian (Zhixian) passed away in the west. Gupta (Gupta) and Upadhyaya (Upadhyaya, meaning preceptor) were detained by the Turks. Not long after, the Upadhyaya also passed away. I was left alone, not knowing what to do. Fortunately, the Turkic rulers and people of the north greatly promoted Buddhism, so I was able to wander there, benefiting beings wherever I went. There were ten monks from the Qi dynasty, including Bao Qian (Bao Qian), Dao Sui (Dao Sui), and Seng Tan (Seng Tan), who, in the sixth year of the Wuping era, traveled together to the Western Regions to seek scriptures. After seven years of traveling back and forth, they prepared to return to the East with 260 Sanskrit scriptures. When they arrived in the Turkic territories, the Northern Qi dynasty was overthrown, and they also sought refuge in the Turkic territories. Therefore, they and I lectured on the scriptures together, entertaining each other. They requested to translate the new scriptures they had brought and to name them. Comparing them with the old records, they found that their translations were more skillful and convenient, different from those of their predecessors. They had not experienced suffering in vain, and they jointly vowed to burn incense and jointly agreed to proclaim the Dharma. When the Sui dynasty replaced the Northern Zhou, Buddhism flourished again. Bao Qian and others brought the scriptures and were the first to arrive in the capital, responding to the times. In the winter of the first year of the Kaihuang era, they arrived in the capital. The emperor ordered them to be handed over to the relevant departments to find people to translate them. In the mid-spring of the second year of the Kaihuang era, they began to translate the scriptures. In the summer, the emperor issued an edict saying: 'The Yin dynasty moved its capital many times, fearing that the people would all die.' This is to live in a land of uncertain fortune and to establish short-lived policies. Planning new things and removing old things is like farmers hoping for the autumn harvest. Mount Longshou (Longshou Shan), with its beautiful rivers and plains and lush vegetation, is suitable for establishing a capital, laying the foundation for a dynasty, and making the country forever stable. Here, the scope of the capital can be defined. The city is called Daxing City (Daxing Cheng), the palace is called Daxing Palace (Daxing Dian), the gate is called Daxing Gate (Daxing Men), the county is called Daxing County (Daxing Xian), and the names of the gardens and ponds are all the same.
。寺曰大興善也。於此寺中傳度法本。時崛多仍住北狄。至開皇五年。大興善寺沙門曇延等三十餘人。以躬當翻譯音義乖越。承崛多在北。乃奏請還。帝乃別敕追延。崛多西歸已絕。流滯十年。深思明世重遇三寶。忽蒙遠訪欣愿交併。即與使乎同來入國。於時文帝巡幸洛陽。于彼奉謁。天子大悅賜問頻仍。未還京闕尋敕敷譯。新至梵本眾部彌多。或經或書。且內且外。諸有翻傳必以崛多為主。僉以崛多言識異方字曉殊俗。故得宣辯自運。不勞傳度。理會義門句圓詞體。文意粗定銓本便成。筆受之徒不費其力。試比先達抑亦繼之。爾時耶舍已亡。專當元匠。于大興善更召婆羅門僧達摩笈多。並敕居士高天奴高和仁兄弟等。同傳梵語。又置十大德沙門僧休法粲法經慧藏洪遵慧遠法。纂僧暉明穆曇遷等。監掌翻事銓定宗旨。沙門明穆彥琮。重對梵本再審覆勘整理文義。昔支曇羅什等所出大集。卷軸多以三十成部。及耶舍高齊之世出月藏經一十二卷。隋初后出日藏分一十五卷。既是大集廣本。而前後譯分。遂便支離。部帙羈散。開皇六年。有招提寺沙門僧就。合之為六十卷。就少出家專寶坊學。雖加宣導恨。文相未融。乃例括相從。附入大部。至於詞旨愜當未善精窮。比有大興善寺沙門洪慶者。識度明達。為國監寫藏經。更厘
【現代漢語翻譯】 寺廟叫做大興善寺。在這裡傳授翻譯佛經的法本。當時，阇那崛多（Janagupta，譯經僧人）仍然住在北狄。到了開皇五年，大興善寺的沙門曇延等三十多人，因為感到自己翻譯的音義不夠準確，得知阇那崛多在北方，於是上奏請求召他還朝。隋文帝於是下令追回曇延。阇那崛多西行歸國已經斷絕音訊十年了。他深深思念明主重視三寶，忽然受到遠方來訪的邀請，欣喜之情難以言表。於是和使者一同來到隋朝。當時文帝巡幸洛陽，阇那崛多在那裡拜見了他。天子非常高興，多次賜予問候。還沒回到京城，就下令讓他開始翻譯佛經。新到的梵文佛經數量很多，包括經和書，既有內典也有外典。所有翻譯工作都以阇那崛多為主。大家認為阇那崛多精通外語，熟悉異國風俗，所以能夠流暢地表達，不需要別人傳譯。他理解義理，語句圓潤，文辭優美。文意大致確定后，整理版本就完成了，筆錄的人也不費力氣。可以和之前的翻譯家相比，甚至可以超過他們。當時耶舍（Jayasena，譯經僧人）已經去世，阇那崛多獨自承擔翻譯重任。在大興善寺又召來婆羅門僧人達摩笈多（Dharmagupta，譯經僧人），並敕令居士高天奴、高和仁兄弟等人一同翻譯梵語。又設定了十大德沙門僧休、法粲、法經、慧藏、洪遵、慧遠、法纂、僧暉、明穆、曇遷等人，監督管理翻譯事務，審定宗旨。沙門明穆、彥琮重新對照梵文版本，再次審查勘正，整理文義。過去支謙、曇摩羅什（Kumarajiva，著名譯經家）等人翻譯的《大集經》，每部經卷大多以三十卷為一部。以及耶舍在高齊時期翻譯的《月藏經》一十二卷，隋朝初期後來翻譯的《日藏分》一十五卷。既然是《大集經》的廣本，而前後翻譯分散，於是就變得支離破碎，部帙散亂。開皇六年，有招提寺的沙門僧就，將它們合併爲六十卷。僧就年少出家，專門在寶坊學習。雖然加以宣導，但遺憾的是文辭不夠融洽。於是按照類別合併，附入大部。至於文辭旨意是否恰當，還沒有很好地研究。當時有大興善寺的沙門洪慶，見識明達，為國家監寫藏經，重新整理。 English version: The temple was called Daxingshan Temple. Dharma texts were translated and transmitted in this temple. At that time, Janagupta (translator monk) was still living in the Northern Di. By the fifth year of the Kaihuang era, more than thirty people, including the Shamen Tanyan of Daxingshan Temple, felt that their translation of phonetics and meanings was not accurate enough. Learning that Janagupta was in the north, they requested to summon him back to the court. Emperor Wen of Sui then ordered to recall Tanyan. Janagupta's westward return to his country had been cut off for ten years. He deeply missed the wise ruler's emphasis on the Three Jewels. Suddenly, he received an invitation from afar, and his joy was beyond words. So he came to the Sui Dynasty with the envoy. At that time, Emperor Wen was on a tour of Luoyang, and Janagupta paid homage to him there. The Emperor was very happy and bestowed greetings many times. Before returning to the capital, he ordered him to start translating Buddhist scriptures. There were many newly arrived Sanskrit Buddhist scriptures, including sutras and books, both internal and external. All translation work was mainly based on Janagupta. Everyone believed that Janagupta was proficient in foreign languages and familiar with foreign customs, so he could express himself fluently without the need for others to interpret. He understood the meaning of the doctrine, the sentences were smooth, and the words were beautiful. After the meaning of the text was roughly determined, the collation of the version was completed, and the scribes did not have to work hard. He can be compared with previous translators, and even surpass them. At that time, Jayasena (translator monk) had passed away, and Janagupta independently shouldered the heavy responsibility of translation. Dharmagupta (translator monk), a Brahmin monk, was also summoned to Daxingshan Temple, and the laymen Gao Tiannu and Gao Horen brothers were ordered to translate Sanskrit together. Ten eminent monks, including Sengxiu, Facan, Fajing, Huizang, Hongzun, Huiyuan, Fazuan, Senghui, Mingmu, and Tanqian, were also appointed to supervise and manage the translation affairs and examine and determine the purpose. The Shamen Mingmu and Yanzong re-examined and corrected the Sanskrit version again and reorganized the meaning of the text. In the past, the Mahasamghata Sutra translated by Zhi Qian, Kumarajiva (famous translator), and others mostly consisted of thirty volumes per part. And the Moon Store Sutra translated by Jayasena during the Gaoqi period consisted of twelve volumes, and the Sun Store Division translated later in the early Sui Dynasty consisted of fifteen volumes. Since it was an extensive version of the Mahasamghata Sutra, and the translations were scattered before and after, it became fragmented and the parts were scattered. In the sixth year of the Kaihuang era, the Shamen Sengjiu of Zhaoti Temple merged them into sixty volumes. Sengjiu became a monk at a young age and specialized in studying in Baofang. Although he promoted it, it was a pity that the wording was not harmonious enough. So he merged according to categories and attached it to the main part. As for whether the wording and meaning were appropriate, it has not been well studied. At that time, there was Hongqing, a Shamen of Daxingshan Temple, who was knowledgeable and insightful, and supervised the writing of the Tripitaka for the country, and reorganized it.
【English Translation】 The temple was called Daxingshan Temple. Dharma texts were translated and transmitted in this temple. At that time, Janagupta (translator monk) was still living in the Northern Di. By the fifth year of the Kaihuang era, more than thirty people, including the Shamen Tanyan of Daxingshan Temple, felt that their translation of phonetics and meanings was not accurate enough. Learning that Janagupta was in the north, they requested to summon him back to the court. Emperor Wen of Sui then ordered to recall Tanyan. Janagupta's westward return to his country had been cut off for ten years. He deeply missed the wise ruler's emphasis on the Three Jewels. Suddenly, he received an invitation from afar, and his joy was beyond words. So he came to the Sui Dynasty with the envoy. At that time, Emperor Wen was on a tour of Luoyang, and Janagupta paid homage to him there. The Emperor was very happy and bestowed greetings many times. Before returning to the capital, he ordered him to start translating Buddhist scriptures. There were many newly arrived Sanskrit Buddhist scriptures, including sutras and books, both internal and external. All translation work was mainly based on Janagupta. Everyone believed that Janagupta was proficient in foreign languages and familiar with foreign customs, so he could express himself fluently without the need for others to interpret. He understood the meaning of the doctrine, the sentences were smooth, and the words were beautiful. After the meaning of the text was roughly determined, the collation of the version was completed, and the scribes did not have to work hard. He can be compared with previous translators, and even surpass them. At that time, Jayasena (translator monk) had passed away, and Janagupta independently shouldered the heavy responsibility of translation. Dharmagupta (translator monk), a Brahmin monk, was also summoned to Daxingshan Temple, and the laymen Gao Tiannu and Gao Horen brothers were ordered to translate Sanskrit together. Ten eminent monks, including Sengxiu, Facan, Fajing, Huizang, Hongzun, Huiyuan, Fazuan, Senghui, Mingmu, and Tanqian, were also appointed to supervise and manage the translation affairs and examine and determine the purpose. The Shamen Mingmu and Yanzong re-examined and corrected the Sanskrit version again and reorganized the meaning of the text. In the past, the Kumarajiva (famous translator) and others translated the Mahasamghata Sutra mostly consisted of thirty volumes per part. And the Moon Store Sutra translated by Jayasena during the Gaoqi period consisted of twelve volumes, and the Sun Store Division translated later in the early Sui Dynasty consisted of fifteen volumes. Since it was an extensive version of the Mahasamghata Sutra, and the translations were scattered before and after, it became fragmented and the parts were scattered. In the sixth year of the Kaihuang era, the Shamen Sengjiu of Zhaoti Temple merged them into sixty volumes. Sengjiu became a monk at a young age and specialized in studying in Baofang. Although he promoted it, it was a pity that the wording was not harmonious enough. So he merged according to categories and attached it to the main part. As for whether the wording and meaning were appropriate, it has not been well studied. At that time, there was Hongqing, a Shamen of Daxingshan Temple, who was knowledgeable and insightful, and supervised the writing of the Tripitaka for the country, and reorganized it.
改就所合者。名題前後甚得理致。且今見翻諸經。有多是大集余品。略而會之應滿百卷。若依梵本。此經凡十萬偈。據以隋文可三百卷。崛多曾傳。于闐東南二千餘里有遮拘迦國。彼王純信敬重大乘。宮中自有摩訶般若大集華嚴三部。王躬受持親執鎖鑰。轉讀則開香華供養。或以諸餅果誘引小王令其禮拜。此國東南可二十餘里。山甚巖險有深凈窟。置大集華嚴方等寶積楞伽方廣捨利弗花聚二陀羅尼都薩羅藏摩訶般若八部般若大云經等凡十二部。減十萬偈。國法相傳防衛守護。又有入滅定羅漢三人。窟中禪寂。每至月半。諸僧就山為其淨髮。此則人法住持。有生之所憑賴。崛多道性純厚神志剛正。愛德無厭求法不懈。博聞三藏遠究真宗。遍學五明兼閑世論。經行得道場之趣。總持通神咒之理。三衣一食終固其誠。仁濟弘誘非關勸請。勤誦佛經老而彌篤。強識先古久而逾詣。士庶欽重道俗崇敬。隋滕王遵仰戒范。奉以為師。因事塵染流擯東越。又在甌閩道聲載路身心兩救為益極多。至開皇二十年。便從物故。春秋七十有八。自從西服來至東華。循歷翻譯合三十七部。一百七十六卷。即佛本行集法炬威德護念賢護等經是也。並詳括陶冶理教圓通。文明義結具流於世。見費長房三寶錄。初隋高祖又敕崛多。共西域沙門若那竭多
【現代漢語翻譯】 現代漢語譯本： 修改後的內容與經文的主題非常契合，前後文的邏輯也很合理。而且現在翻譯的許多經書，有很多都是《大集經》的剩餘部分，稍微整理一下應該就能湊滿一百卷。如果按照梵文原本，這部經書總共有十萬頌，按照隋朝的計量單位，大概有三百卷。阇那崛多（Jnanagupta）曾經說過，于闐（Khotan）東南方兩千多里有一個遮拘迦國（Cakuka），那裡的國王非常虔誠地信仰和尊重佛教的大乘教義。他的宮中藏有《摩訶般若經》、《大集經》、《華嚴經》這三部經典。國王親自受持這些經典，親自掌管存放經書的鎖鑰。每當要誦讀這些經典時，他就會打開經室，用香和鮮花供養。有時，他還會用各種餅和水果來引誘小王子們，讓他們也來禮拜。這個國家東南方大約二十多里路的地方，有一座非常險峻的山，山裡有一個非常幽深清凈的石窟。石窟里存放著《大集經》、《華嚴經》、《方等經》、《寶積經》、《楞伽經》、《方廣經》、《舍利弗經》、《花聚二陀羅尼經》、《都薩羅藏經》、《摩訶般若經》、《八部般若經》、《大云經》等等，總共有十二部經典，大約有不到十萬頌。這個國家的法律世代相傳，保護和守護這些經典。此外，還有三位入滅定的羅漢在這個石窟中禪修。每到月中，僧侶們就會到山上為他們剃頭。這就是人法住持，是眾生賴以生存的基礎。阇那崛多（Jnanagupta）的道行純正深厚，精神意志剛強正直，熱愛美德，永不滿足地追求佛法，博覽三藏經典，深入研究佛教的真諦，廣泛學習五明，同時精通世俗的學問。他通過修行領悟了道場的真趣，通曉了總持神咒的道理。他始終堅持三衣一食的原則，以仁慈之心濟世度人，弘揚佛法，並非爲了勸募或請求。他勤奮誦讀佛經，年紀越大越發精進。他記憶力超群，對古代的知識掌握得越來越透徹。士人和百姓都欽佩和尊重他，僧人和俗人都崇敬他。隋朝的滕王仰慕他的戒律和德行，尊奉他為老師。後來因為一些事情受到牽連，被流放到東越。他又在甌閩一帶弘揚佛法，救助人們的身心，做出了極大的貢獻。到了開皇二十年，他就去世了。享年七十八歲。他自從從西域來到東土，一直從事翻譯工作，總共翻譯了三十七部經典，一百七十六卷，包括《佛本行集經》、《法炬經》、《威德護念經》、《賢護經》等等。他對佛經進行了詳細的分析和研究，使得佛理和教義更加圓融通達。他的文章和義理都流傳於世。這些內容可以參見費長房的《三寶錄》。最初，隋高祖還敕令阇那崛多（Jnanagupta）與西域沙門若那竭多（Jnanagupta）一起翻譯佛經。
【English Translation】 English version: The revised content is very consistent with the theme of the scripture, and the logic of the context is also very reasonable. Moreover, many of the scriptures translated now are remnants of the Mahasamghata Sutra, which could be compiled into a hundred volumes with a little sorting. According to the original Sanskrit version, this scripture has a total of 100,000 gathas (verses), which would be about 300 volumes according to the Sui Dynasty's measurement units. Jnanagupta (阇那崛多) once said that there is a country called Cakuka (遮拘迦國) more than 2,000 li (a Chinese unit of distance) southeast of Khotan (于闐). The king there faithfully believes in and respects the Mahayana (大乘) teachings of Buddhism. His palace houses three scriptures: the Mahaprajnaparamita Sutra (摩訶般若經), the Mahasamghata Sutra (大集經), and the Avatamsaka Sutra (華嚴經). The king personally upholds these scriptures and personally manages the keys to the scripture storage room. Whenever he wants to recite these scriptures, he opens the scripture room and makes offerings of incense and flowers. Sometimes, he also uses various cakes and fruits to entice the young princes to worship as well. About twenty li southeast of this country, there is a very steep mountain with a very deep and clean cave. The cave houses the Mahasamghata Sutra (大集經), the Avatamsaka Sutra (華嚴經), the Fangdeng Sutra, the Ratnakuta Sutra (寶積經), the Lankavatara Sutra (楞伽經), the Fangguang Sutra, the Sariputra Sutra (舍利弗經), the Huaju Er Dharani Sutra, the Dusaluo Zang Sutra, the Mahaprajnaparamita Sutra (摩訶般若經), the Eight-Part Prajna Sutra, the Mahamegha Sutra (大云經), etc., totaling twelve scriptures, with approximately less than 100,000 gathas. The laws of this country are passed down from generation to generation, protecting and guarding these scriptures. In addition, there are three arhats (羅漢) in nirodha-samapatti (滅定) meditating in this cave. Every mid-month, monks go to the mountain to shave their heads. This is the sustenance of the Dharma (法) through people, the foundation upon which sentient beings rely for survival. Jnanagupta's (阇那崛多) conduct is pure and profound, his spirit and will are strong and upright, he loves virtue, and he tirelessly pursues the Dharma, widely reading the Three Pitakas (三藏), deeply studying the true essence of Buddhism, extensively learning the Five Vidyas (五明), and also being proficient in worldly knowledge. He realized the true meaning of the bodhimanda (道場) through practice and understood the principles of dharani (總持) mantras. He always adhered to the principle of three robes and one meal, using compassion to help people and promote the Dharma, not for the sake of solicitation or request. He diligently recited Buddhist scriptures, becoming more and more精進 as he grew older. He had an extraordinary memory and mastered ancient knowledge more and more thoroughly. Scholars and commoners alike admired and respected him, and monks and laypeople revered him. Prince Teng of the Sui Dynasty admired his precepts and virtues and honored him as a teacher. Later, he was implicated in some matters and exiled to Dongyue (東越). He also promoted the Dharma in the Oumin (甌閩) area, saving people's bodies and minds, and made great contributions. In the twentieth year of the Kaihuang era, he passed away. He lived to be seventy-eight years old. Since he came from the Western Regions to the Eastern Land, he has been engaged in translation work, translating a total of thirty-seven scriptures, one hundred and seventy-six volumes, including the Buddha's Deeds Sutra (佛本行集經), the Torch of Dharma Sutra (法炬經), the Auspicious Protection Sutra (威德護念經), the Bhadrakalpa Sutra (賢護經), etc. He conducted detailed analysis and research on Buddhist scriptures, making Buddhist principles and teachings more complete and accessible. His articles and doctrines have been passed down to the world. This content can be found in Fei Changfang's Sanbao Lu (三寶錄). Initially, Emperor Gaozu of the Sui Dynasty also ordered Jnanagupta (阇那崛多) to translate Buddhist scriptures together with the Western Regions sramana (沙門) Jnanagupta (若那竭多).
開府高恭恭息都督天奴和仁及婆羅門毗舍達等。于內史內省。翻梵古書及乾文。至開皇十二年。書度翻訖。合二百餘卷。奏聞進內。見唐貞觀內典錄。時又有優婆塞。姓瞿曇氏。名達磨般若。隋言法智。父名般若流支。備詳余傳。智本中天國人。流滯東川遂向華俗。而門世相傳祖習傳譯。高齊之季為昭玄都。齊國既平佛法同毀。智因僧職轉任俗官。再授洋州洋川郡守。隋氏受禪。梵牒即來。有敕召還使掌翻譯。法智妙善方言。執本自傳。不勞度語。譯業報差別經等。成都沙門釋智鉉。筆受文詞銓序義體。日嚴寺沙門彥琮制序。見隋代經錄。
達摩笈多。隋言法密。本南賢豆羅啰(力加反)國人也。剎帝利種。姓弊耶伽啰。此云虎氏。有弟四人。身居長子。父母留戀不聽出家。然以篤愛法門深愿離俗。年二十三。往中賢豆界鞬拏究撥阇城。此云耳出。于究牟地。謂黃色花因園以得名也。僧伽啰磨。此云眾園。舊云僧伽藍者訛略也。笈多於此寺中方得落髮。改名法密。年二十五方受具戒。其郁波弟耶佛馱笈多。此云學密。阿遮利夜。名舊拏達多。此云德施。又一阿遮利夜。名為普照。通大小乘經論。咸能誦說行賓茶夜法。謂行乞食者。舊名為分衛。入第耶那。此云念修。舊為禪那取持訶那。並訛僻也。恒入此觀以為
【現代漢語翻譯】 現代漢語譯本：開府高恭、恭息都督天奴和仁以及婆羅門毗舍達等人，在內史內省，翻譯梵文古書和乾文。到開皇十二年，書稿翻譯完畢，共計二百餘卷，上奏朝廷。事見《唐貞觀內典錄》。當時還有一位優婆塞（在家男居士），姓瞿曇氏（釋迦牟尼佛的姓），名達磨般若（Dharmaprajna，意為法智），隋朝時稱為法智。他的父親名叫般若流支（Prajnaruchi）。詳細情況記載在其他傳記中。法智原本是中天竺國人，流落到東川，於是歸順了華夏風俗。他的家族世代相傳，祖輩就從事翻譯工作。北齊末年，他擔任昭玄都（管理僧侶的機構）的職務。北齊滅亡后，佛教也一同遭到破壞。法智因此從僧職轉為俗官，再次被授予洋州洋川郡守的官職。隋朝建立后，梵文經書送來，朝廷下令召回法智，讓他主持翻譯工作。法智精通多種語言，拿著原本自己翻譯，不需要別人轉述。他翻譯了《業報差別經》等。成都沙門釋智鉉負責筆錄文辭，整理義理體系。日嚴寺沙門彥琮撰寫了序言。事見《隋代經錄》。 達摩笈多（Dharmagupta，意為法密），隋朝時稱為法密，原本是南賢豆羅啰（南印度的一個地名）國人，屬於剎帝利種姓（古代印度四個種姓之一，指武士和統治者），姓弊耶伽啰（Vyaghra），意為虎氏。他有四個弟弟，他是家中的長子。父母因為捨不得他而不允許他出家。但他非常熱愛佛法，深切希望離開世俗。二十三歲時，他前往中賢豆界的鞬拏究撥阇城（Kanakujavasa，意為耳出），位於究牟地（Kaumudi，意為黃色花）的地方，因為園中有黃色花而得名。那裡有一座僧伽啰磨（Sangharama，意為眾園），舊譯為僧伽藍是省略的說法。笈多在這座寺廟中才得以剃度出家，改名為法密。二十五歲時才受具足戒。他的郁波弟耶（Upadhyaya，意為親教師）是佛馱笈多（Buddhagupta，意為學密），阿遮利夜（Acarya，意為軌範師）名為舊拏達多（Gunadatta，意為德施），還有一位阿遮利夜名為普照。他精通大小乘經論，都能誦讀講解，奉行賓茶夜法（Pindapata，意為行乞食），也就是乞食。舊譯為分衛。他進入第耶那（Dhyana，意爲念修），舊譯為禪那，取持訶那（持戒）都是錯誤的。
【English Translation】 English version: The Kaifu Gao Gong, the Gongxi Dudou Tiannu Horen, and the Brahmin Visada, etc., translated ancient Sanskrit books and Qian texts in the Neishi Naisheng. By the twelfth year of the Kaihuang era, the translation of the books was completed, totaling more than two hundred volumes, and presented to the court. This is recorded in the 'Tang Zhenguan Neidian Lu'. At that time, there was also a Upasaka (layman), surnamed Gautama (the surname of Sakyamuni Buddha), named Dharmaprajna (meaning 'Wisdom of Dharma'), known as Fazhi during the Sui Dynasty. His father's name was Prajnaruchi. Detailed information is recorded in other biographies. Fazhi was originally from the country of Madhyadesa (Central India), drifted to Dongchuan, and then followed the customs of China. His family had a tradition of translation passed down through generations. At the end of the Northern Qi Dynasty, he served as the Zhaoxuandu (an institution managing monks). After the fall of the Qi state, Buddhism was also destroyed. Fazhi therefore changed from a monastic position to a secular official, and was re-appointed as the governor of Yangchuan County in Yangzhou. After the establishment of the Sui Dynasty, Sanskrit scriptures were sent, and the court ordered Fazhi to be recalled to preside over the translation work. Fazhi was proficient in many languages, translating from the original texts himself, without needing intermediaries. He translated the 'Karma Vibhanga Sutra' and others. The Chengdu Sramana Shi Zhixuan was responsible for recording the texts and organizing the meaning. The Riyansi Sramana Yancong wrote the preface. This is recorded in the 'Sui Dynasty Sutra Records'. Dharmagupta (meaning 'Secret of Dharma'), known as Fami during the Sui Dynasty, was originally from the country of Daksinapatha (a region in South India), belonging to the Kshatriya caste (one of the four castes in ancient India, referring to warriors and rulers), with the surname Vyaghra, meaning 'Tiger'. He had four younger brothers, and he was the eldest son in the family. His parents were reluctant to let him leave home to become a monk. However, he deeply loved the Dharma and sincerely wished to leave the secular world. At the age of twenty-three, he went to the city of Kanakujavasa (meaning 'Ear Out') in the Madhyadesa region, located in the area of Kaumudi (meaning 'Yellow Flower'), named after the yellow flowers in the garden. There was a Sangharama (meaning 'Garden of the Sangha') there, which was abbreviated as Sangharama in the old translation. It was in this temple that Guptas was able to be ordained as a monk and changed his name to Fami. He received full ordination at the age of twenty-five. His Upadhyaya (preceptor) was Buddagupta (meaning 'Secret of Buddha'), and the Acarya (teacher) was named Gunadatta (meaning 'Gift of Virtue'), and there was another Acarya named Puzhao. He was proficient in the scriptures and treatises of both the Mahayana and Hinayana traditions, and was able to recite and explain them, practicing the Pindapata (meaning 'collecting alms'), which is begging for food. The old translation was Fenwei. He entered Dhyana (meaning 'meditative cultivation'), which was formerly translated as Channa, and the terms 'holding precepts' are incorrect.
常業。笈多受具之後仍住三年。就師學問。師之所得略窺戶牖。后以普照師為吒迦國王所請。從師至彼經停一載。師還本國。笈多更留四年。住于提婆鼻何啰。此雲天游也。天謂國王。游謂僧處。其所王立故名天游。舊以寺代之。寺乃此土公院之名。所謂司也廷也。又云招提者亦訛略也。世依字解。招謂招引。提謂提攜。並浪語也。此乃西言耳。正音云招斗提奢。此云四方。謂處所為四方眾僧之所依住也。於是歷諸大小乘國及以僧寺。聞見倍多。北路商人頗至於彼。遠傳東域有大支那國焉。舊名真丹振旦者。並非正音。無義可譯。惟知是此神州之總名也。初雖傳述不甚明信。未作來心。但以志在遊方情無所繫。遂往迦臂施國。六人為伴仍留此國停住王寺。笈多遂將四伴。於國城中二年停止。遍歷諸寺備觀所學。遠遊之心尚未寧處。其國乃是。北路之會。雪山北陰商侶咸湊其境。于商客所。又聞支那大國三寶興盛。同侶一心屬意來此。非惟觀其風化。愿在利物弘經。便逾雪山西足。薄佉羅國波多叉拏國達摩悉鬢多國。此諸國中並不久住。足知風土諸寺儀式。又至渴羅槃陀國。留停一年。未多開導。又至沙勒國。同伴一人復還本邑。余有三人停在王寺。謂沙勒王之所造也。經住兩載。仍為彼僧講說破論。有二千偈。旨明二
【現代漢語翻譯】 現代漢語譯本 常業（Changye）。笈多（Jupta）受具足戒后，又住了三年，跟隨老師學習，但老師的學問也只是略知皮毛。後來，普照（Puzhao）法師被吒迦（Zhaka）國王邀請，笈多跟隨老師到那裡住了一年。之後，老師返回本國，笈多又在那裡住了四年，住在提婆鼻何啰（Deva Bihar），這裡的意思是『天游』。『天』指的是國王，『游』指的是僧侶居住的地方。因為是國王建立的，所以叫做『天游』。舊時用『寺』來代替，『寺』是中土官府的名稱，相當於『司』或『廷』。還有人說是『招提』，這也是訛傳省略的說法。世人按照字面意思解釋，『招』是招引，『提』是提攜，這些都是沒有根據的說法，這其實是西域的語言，正確的發音是『招斗提奢』（Zhao Dou Ti She），意思是『四方』，指的是這個地方是四方僧眾所依靠居住的地方。於是，笈多遊歷了各個大小乘國家以及僧寺，見聞增多。北方的商人經常到那裡，遠方傳來東方有個大支那國（Great China），舊時稱為真丹（Zhendan）或振旦（Zhendan），這些都不是正確的發音，也沒有意義可以翻譯，只知道這是對神州（Shenzhou，中國的古稱）的總稱。起初，雖然聽到這些傳聞，但並不十分相信，也沒有來這裡的打算。只是因為志在遊歷四方，沒有其他牽掛，於是前往迦臂施國（Kapisa）。六個人結伴同行，仍然留在這個國家的王寺居住。笈多於是帶著四個同伴，在國都的各個寺廟中住了兩年，詳細考察學習。但遠遊的心仍然沒有安定下來。這個國家是北方道路的交匯處，雪山（Snow Mountain，喜馬拉雅山脈）以北的商人都聚集在這裡。從商人的口中，又聽說了支那大國的三寶（Three Jewels，佛、法、僧）非常興盛，同伴們一心想要來這裡，不僅僅是想看看這裡的風俗教化，還希望能夠利益眾生，弘揚佛經。於是翻越雪山的西邊山腳，經過了薄佉羅國（Bokhara）、波多叉拏國（Patachana）、達摩悉鬢多國（Dharmasindhu），這些國家都沒有久留，只是瞭解了當地的風土人情和寺廟的規制。又到了渴羅槃陀國（Kalabandha），停留了一年，沒有進行太多的開導。又到了沙勒國（Shali），一個同伴返回了自己的家鄉，剩下三個人住在王寺里，這是沙勒國王建造的。住了兩年，仍然為那裡的僧侶講解破論，有兩千頌，主旨是闡明二 諦
【English Translation】 English version Changye. After Jupta received the full monastic precepts, he stayed for another three years, studying with his teacher, but he only gained a superficial understanding of his teacher's knowledge. Later, Master Puzhao was invited by the King of Zhaka, and Jupta followed his teacher there for a year. After that, the teacher returned to his country, and Jupta stayed there for another four years, residing in Deva Bihar, which means 'Heavenly Abode'. 'Heaven' refers to the king, and 'Abode' refers to the place where monks reside. Because it was built by the king, it is called 'Heavenly Abode'. In the past, 'temple' was used to replace it, and 'temple' is the name of the government office in China, equivalent to 'Si' or 'Ting'. Some people also say 'Zhaoti', which is also a corrupted and abbreviated term. People interpret it according to the literal meaning, 'Zhao' means to invite, and 'Ti' means to carry, these are all unfounded statements. This is actually a Western Region language, the correct pronunciation is 'Zhao Dou Ti She', which means 'four directions', referring to this place as the place where monks from all directions rely on and reside. Thus, Jupta traveled to various countries of the Great and Small Vehicles and monasteries, and his knowledge increased. Northern merchants often went there, and it was rumored from afar that there was a Great China in the East, formerly called Zhendan or Zhendan, these are not the correct pronunciations, and there is no meaning to translate, only knowing that this is the general name for Shenzhou (ancient name of China). At first, although he heard these rumors, he did not quite believe them, and he had no intention of coming here. It was only because he was determined to travel around and had no other concerns, so he went to Kapisa. Six people traveled together and still stayed in the royal temple of this country. Jupta then took four companions and stayed in various temples in the capital city for two years, studying in detail. But his desire to travel far was still not settled. This country is the meeting place of the northern roads, and merchants north of the Snow Mountain (Himalayas) gathered here. From the merchants, he also heard that the Three Jewels (Buddha, Dharma, Sangha) of Great China were very prosperous, and his companions were determined to come here, not only to see the customs and teachings here, but also to benefit sentient beings and promote the Buddhist scriptures. So he crossed the western foot of the Snow Mountain and passed through Bokhara, Patachana, and Dharmasindhu. He did not stay in these countries for long, but only learned about the local customs and the regulations of the temples. He also went to Kalabandha and stayed for a year, without doing much guidance. He also went to Shali, and one companion returned to his hometown, leaving three people staying in the royal temple, which was built by the King of Shali. After staying for two years, he still lectured and debated on the destruction of arguments for the monks there, with two thousand verses, the main purpose of which was to clarify the two Truths
部。多破外道。又為講如實論。亦二千偈。約其文理乃是世間論義之法。又至龜茲國亦停王寺。又住二年。仍為彼僧講釋前論。其王篤好大乘多所開悟。留引之心旦夕相造。笈多繫心東夏。無志潛停。密將一僧間行至烏耆國。在阿爛拏寺。講通前論。又經二年漸至高昌。客遊諸寺。其國僧侶多學漢言。雖停二年無所宣述。又至伊吾。便停一載。值難避地西南。路純砂磧水草俱乏。同侶相顧性命莫投。乃以所赍經論權置道旁。越山求水冀以存濟。求既不遂勞弊轉增。專誦觀世音咒。夜雨忽降身心充悅。尋還本途。四顧茫然方道迷失踟躕進退。乃任前行。遂達于瓜州。方知委曲取北路之道也。笈多遠慕大國跋涉積年。初契同徒或留或歿。獨顧單影屆斯勝地。靜言思之悲喜交集。尋蒙帝旨。延入京城。處之名寺供給豐渥。即開皇十年冬十月也。至止未淹。華言略悉。又奉別敕令就翻經。移住興善執本對譯。允正寔繁。所誦大小乘論並是深要。至於宣解大弘微旨。此方舊學頻遣積疑。然而慈恕立身柔和成性。心非道外行在言前。戒地夷而靜。智水幽而潔。經洞字源論窮聲意。加以威容詳正勤節高猛。誦響繼晨宵。法言通內外。又性好端居簡絕情務。寡薄嗜慾息杜希求。無倦誨人有逾利己。曾不忤顏于賤品。輕心於微類。遂使未
睹者傾風。暫謁者欽敬。自居譯人之首。惟存傳授。所有覆疏務存綱領。煬帝定鼎東都。敬重隆厚。至於佛法彌增崇樹。乃下敕于洛水南濱上林園內。置翻經館。搜舉翹秀。永鎮傳法。登即下徴笈多並諸學士。並預集焉。四事供承復恒常度。致使譯人不墜其緒。成簡無替於時。及隋綱云頹郊壘煙構。梵本新經一時斯斷。笈多蘊其深解遂闕陳弘。始於開皇中歲。終於大業末年二十八載。所翻經論七部。合三十二卷。即起世緣生藥師本願攝大乘菩提資糧等是也。並文義澄潔華質顯暢。具唐貞觀內典錄。至武德二年終於洛汭。初笈多翻普樂經一十五卷。未及練覆。值偽鄭淪廢不暇重修。今卷部在京。多明八相等事。有沙門彥琮。內外通照華梵並聞。預參傳譯偏承提誘。以笈多游履具歷名邦。見聞陳述事逾前傳。因著大隋西國傳一部。凡十篇。本傳。一方物。二時候。三居處。四國政。五學教。六禮儀。七飲食。八服章。九寶貨。十盛列山河國邑人物。斯即五天之良史。亦乃三聖之宏圖。故後漢西域傳云靈聖之所降集。賢懿之所挺生者是也。詞極綸綜。廣如所述。初開皇十三年廣州有僧行塔懺法。以皮作帖子二枚書為善惡兩字。令人擲之。得善者吉。又行自撲法以為滅罪。而男女合雜妄承密行。青州居士接響同行。官司檢察謂
是妖異。其云。此塔懺法。依占察經。自撲懺法。依諸經中五體投地如大山崩。時以奏聞。乃敕內史侍郎李元操就大興善問諸大德。有沙門法經彥琮等。對云。占察經見有兩卷。首題菩提登在外國譯文似近代所出。眾藏亦有寫而傳者。檢勘群錄。並無正名及譯人時處。塔懺與眾經復異。不可依行。敕因斷之。時有秀才儒林郎侯白。奉敕撰旌異傳一部二十卷。多敘感應。即事亟涉。弘演釋門者。白字君素。本相鄴人也。識敏機對損崇臺省。帝以多聞前古爰引。賓王觀國程器終於此職。又有晉府祭酒徐同卿。撰通命論兩卷。卿以文學之富。鏡達玄儒等教。亦明三世因果。但文言隱密。先賢之所未辯。故引經史正文。會通運命歸於因果。意在顯發儒宗助佛宣教導達群品咸奔一趣。蓋卿博識有據。故能洞此幽求。又有翻經學士涇陽劉馮。撰內外旁通比校數法一卷。馮學通玄素偏工數術。每以前代翻度至於數法比例頗涉不同。故演斯致。其序略云。世之道藝有淺有深。人之稟學有疏有密。故尋算之用也。則兼該大衍。其不思也。則致惑三隅。然東夏數法。自有三等之差。西天所陳。何無兩端之例。然則先譯諸經。並以大千稱為百億。言一由旬為四十里。依諸算計悉不相符。竊疑翻傳之日彼此異意。指撝之際於斯取失。故眾經算數
之法。與東夏相參。十十變之旁通對衍。庶擬翻譯之次。執而辯惑。既參隸經誥。故即而敘之。至開皇十五年。文皇下敕。令翻經諸僧撰眾經法式。時有沙門彥琮等。準的前錄結而成之。一部十卷。奏呈入內。並見隋代費氏諸錄。時有翻經學士成都費長房。本預細衣。周朝從廢因俗。傳通妙精玄理。開皇之譯。即預搜揚。敕召入京。從例修緝。以列代經錄散落難收佛法肇興年載蕪沒。乃撰三寶錄一十五卷。始於周莊之初。上編甲子。下舒年號。並諸代所翻經部卷目。軸別陳敘。函多條例。然而瓦玉雜糅真偽難分。得在通行闕于甄異。錄成陳奏。下敕行之所在流傳。最為該富矣。
釋彥琮。俗緣李氏。趙郡柏人人也。世號衣冠。門稱甲族。少而聰敏才藻清新。識洞幽微情符水鏡。遇物斯覽事罕再詳。初投信都僧邊法師。因試令誦須大拏經。減七千言。一日便了。更誦大方等經。數日亦度。邊異之也。至於十歲方許出家。改名道江。以慧聲洋溢如江河之望也。聽十地論。榮譽流振。州邑所推。十二在巏嵍山誦法華經。不久尋究。便游鄴下因循講席。乃返鄉寺講無量壽經。時太原王邵任趙郡佐。寓居寺宇。聽而仰之。友敬彌至。齊武平之初。年十有四。西入晉陽。且講且聽。當爾道張汾朔。名佈道儒。尚書敬長瑜及朝
【現代漢語翻譯】 現代漢語譯本： 翻譯的方法。與東夏（指中國）的情況相互參照，將各種不同的翻譯方法融會貫通，希望能儘可能地接近原文的意思，抓住要點並辨別疑惑。既然參考了經典和誥命，所以就此敘述。到了開皇十五年（公元595年），隋文帝下令，讓翻譯佛經的僧人們撰寫各種佛經的規範格式。當時有沙門彥琮等人，根據之前的記錄整理而成，共一部十卷，上奏呈入宮內。這些都可以在隋代的費氏諸錄中看到。當時有翻譯佛經的學士成都人費長房，原本是穿細衣的，北周時期因為滅佛而還俗，但他傳揚精妙玄奧的佛理。開皇年間的翻譯工作，他就參與了蒐集整理。後來被皇帝下令召入京城，按照慣例進行修訂。因為歷代的經錄散落難以收集，佛法開始興盛的年代已經模糊不清，於是撰寫了《三寶錄》一十五卷，從周莊王時期開始，上面編排了甲子紀年，下面詳細記錄了年號，以及歷代所翻譯的經書的部數、卷數、目錄，軸的排列，函的條例。然而，其中瓦玉混雜，真偽難辨，優點在於通行廣泛，缺點在於缺乏甄別。書成之後上奏朝廷，皇帝下令頒佈，在各地流傳，內容非常豐富。
釋彥琮（佛教僧侶），俗家姓李，是趙郡柏人（今河北省隆堯縣）人。世代都是士大夫，家族是當地的甲等望族。從小就聰明敏捷，才華清新，見識深刻，心思像水鏡一樣明澈。看過的事物就能記住，很少需要再看第二遍。最初投奔信都（今河北省邢臺市）僧邊法師，法師讓他試著背誦《須大拏經》，減少到七千字，他一天就背完了。又讓他背誦《大方等經》，幾天也就背完了。邊法師對他感到驚異。到了十歲才允許他出家，改名為道江，意思是他的智慧之聲像江河一樣浩蕩。聽講《十地論》，聲譽遠揚，州縣都推崇他。十二歲時在巏嵍（音quān yú）山誦讀《法華經》，不久就深入研究。之後遊歷鄴下（今河北省臨漳縣），跟隨講席學習。後來返回家鄉的寺廟講授《無量壽經》。當時太原王邵擔任趙郡佐，住在寺廟裡，聽了他的講經后非常仰慕他，友敬之情更加深厚。北齊武平初年，他十四歲，向西進入晉陽（今山西省太原市），一邊講經一邊聽講。當時他的名聲傳遍了汾水以北，道家和儒家都知道他。尚書敬長瑜以及朝廷
【English Translation】 English version: The methods of translation should be cross-referenced with the situation in Dongxia (China), integrating various translation approaches to approximate the original meaning as closely as possible, grasping the key points and distinguishing doubts. Since classics and imperial edicts are referenced, they are hereby narrated. In the fifteenth year of the Kaihuang era (595 AD), Emperor Wen of the Sui Dynasty ordered the monks who translated Buddhist scriptures to compile various standard formats for Buddhist scriptures. At that time, the monk Yancong and others compiled a collection of ten volumes based on previous records, which was presented to the court. These can be found in the Fei's records of the Sui Dynasty. At that time, there was a scholar of Buddhist scripture translation, Fei Changfang from Chengdu, who originally wore fine clothes but returned to secular life due to the suppression of Buddhism during the Northern Zhou Dynasty, but he propagated the profound and subtle principles of Buddhism. He participated in the collection and arrangement during the Kaihuang era translation efforts. Later, he was summoned to the capital by imperial order to revise according to custom. Because the scriptures of past dynasties were scattered and difficult to collect, and the years when Buddhism began to flourish were unclear, he compiled the 'Sanbao Lu' (Record of the Three Jewels) in fifteen volumes, starting from the reign of King Zhuang of Zhou, with the sexagenary cycle arranged above and detailed records of the reign titles below, as well as the number of volumes, catalogs, arrangement of scrolls, and regulations of the scriptures translated in various dynasties. However, it was a mixture of valuable and worthless materials, and it was difficult to distinguish between the genuine and the false. Its advantage was its wide circulation, but its disadvantage was its lack of discrimination. After the book was completed, it was presented to the court, and the emperor ordered it to be promulgated and circulated in various places, and its content was very rich.
The Venerable Yancong (Buddhist monk), whose lay surname was Li, was from Bairen in Zhao Commandery (present-day Longyao County, Hebei Province). His family had been officials for generations and was a prominent family in the area. From a young age, he was intelligent and quick-witted, with fresh talent, profound insight, and a mind as clear as a mirror. He could remember what he had seen and rarely needed to look at it a second time. He initially joined the monk Bian, a Dharma master in Xindu (present-day Xingtai City, Hebei Province), who asked him to try to recite the 'Sudaṇa Sutra'. After reducing it to seven thousand words, he recited it in one day. He was then asked to recite the 'Mahavaipulya Sutra', which he also completed in a few days. Master Bian was amazed by him. He was not allowed to become a monk until he was ten years old, when he was renamed Daojiang, meaning that the sound of his wisdom was as vast as a river. After listening to the 'Ten Bhumi Sutra', his reputation spread far and wide, and the prefectures and counties all admired him. At the age of twelve, he recited the 'Lotus Sutra' on Mount Quanyu and soon studied it in depth. Later, he traveled to Yexia (present-day Linzhang County, Hebei Province) to study with lecturers. Later, he returned to his hometown temple to lecture on the 'Amitayus Sutra'. At that time, Wang Shao of Taiyuan was serving as an assistant in Zhao Commandery and lived in the temple. After listening to his lectures, he admired him very much, and his friendship and respect deepened. In the early years of the Wuping era of the Northern Qi Dynasty, at the age of fourteen, he went west to Jinyang (present-day Taiyuan City, Shanxi Province), lecturing and listening to lectures. At that time, his name spread throughout the area north of the Fen River, and both Daoists and Confucians knew him. The Minister Jing Changyu and the court
秀盧思道元行恭邢恕等。並高齊榮望。欽揖風猷。同爲建齋講大智論。親受披導嘆所未聞。及齊后西幸晉陽。延入宣德殿講仁王經。國統僧都用為承奉。聽徒二百。並是英髦。帝親臨御筵。文武咸侍。皇太后及以六宮。同升法會。敕侍中高元海。扶琮升坐。接侍上下。而神氣堅朗。希世驚嗟。析理開神。咸遵景仰。十六遭父憂。厭辭名聞遊歷篇章。爰逮子史頗存通閱。右僕射陽休之。與立林館諸賢。交共款狎。性愛恬靜。延而方造。及初進具。日次晡時。戒本萬言誦試兼了。自爾專習律檢。進討行科。及周武平齊。尋蒙延入。共談玄藉深會帝心。敕預通道觀學士。時年二十有一。與宇文愷等周代朝賢。以大易老莊陪侍講論。江便外假俗衣。內持法服。更名彥琮。武帝自纘道書號無上秘要。於時預沾綸綜。特蒙收采至宣帝在位。每醮必累日通宵。談論之際因潤以正法。時漸融泰頗懷嘉賞授禮部等官並不就。與朝士王邵辛德源陸開明唐怡等。情同琴瑟。號為文外玄友。大象二年。隋文作相。佛法稍興。便為諸賢講釋般若。大定元年正月。沙門曇延等。同舉奏度方蒙落髮。時年二十有五。至其年二月十三日。高祖受禪改號開皇。即位講筵四時相續。長安道俗咸拜其塵。因即通會佛理。邪正沾濡。沐道者萬計。又與陸彥師薛道
【現代漢語翻譯】 現代漢語譯本 秀、盧思道、元行恭、邢恕等人，都是北齊時期享有盛名的人物。皇帝欽佩他們的風範和才華，一同為他們建造齋堂，講授《大智度論》。他們親自接受彥琮（Yanzong）的指導，感嘆自己從未聽聞過的精妙之處。後來北齊的皇后向西遷往晉陽，也邀請彥琮（Yanzong）到宣德殿講授《仁王經》。國家僧官的首領任命他為承奉，聽講的僧徒有二百人，都是才華出衆之士。皇帝親自駕臨聽講，文武百官都在一旁侍奉。皇太后以及後宮的妃嬪們，一同參加法會。皇帝敕令侍中高元海扶著彥琮（Yanzong）登上講座，接待侍奉上下。而彥琮（Yanzong）神采奕奕，精神飽滿，世人對此感到驚歎。他剖析事理，啓發心智，大家都遵從景仰他。十六歲時，他遭遇父親去世的喪事，厭惡辭讓名聲和傳聞，遊歷于各種文章典籍之中，對於子部和史部的書籍也略有涉獵。右僕射陽休之與他以及林館中的賢士們，彼此交往親密。他恬靜，逐漸有所造詣。等到他初次受具足戒時，時間已經接近傍晚。他背誦並完成了萬言的戒本考試。從此以後，他專心學習律藏，深入研究戒律的條文。等到北周武帝平定北齊，不久之後，彥琮（Yanzong）被邀請入朝，與武帝談論玄學，深深地契合了武帝的心意。武帝敕令他參與通道觀的學術研究。當時他年僅二十一歲，與宇文愷等北周的朝廷賢士，一同以《大易》、《老子》、《莊子》陪侍武帝講論。彥琮（Yanzong）便在外假託俗家的衣著，內在保持著僧人的法服，改名為彥琮（Yanzong）。武帝親自撰寫道書，名為《無上秘要》，當時彥琮（Yanzong）也參與了編纂工作，特別受到武帝的賞識和重用。等到周宣帝在位時，每次舉行齋醮，必定連續數日通宵達旦地進行。在談論之際，彥琮（Yanzong）也趁機用正法來滋潤宣帝的心田。當時社會逐漸安定，宣帝對他頗為讚賞，授予他禮部等官職，但他都沒有接受。他與朝中的士人王邵、辛德源、陸開明、唐怡等人，情同知音，被譽為文外的玄學之友。大象二年，隋文帝楊堅擔任丞相，佛法逐漸興盛。彥琮（Yanzong）便為諸位賢士講釋《般若經》。大定元年正月，沙門曇延等人，一同上奏請求允許彥琮（Yanzong）出家。當時他年僅二十有五。到了那年的二月十三日，隋高祖楊堅接受禪讓，改年號為開皇。即位后，講經的法筵四時相續不斷。長安的僧俗都敬拜他。因此，佛理得以通達，邪見和正見都得到滋潤。接受佛法教導的人數以萬計。他又與陸彥師、薛道
【English Translation】 English version Xiu, Lu Sidao, Yuan Xinggong, Xing Shu, and others were all renowned figures during the Northern Qi Dynasty. The emperor admired their demeanor and talent, and together they built a monastery to lecture on the Mahaprajnaparamita Sastra (Great Treatise on the Perfection of Wisdom). They personally received guidance from Yanzong (Yanzong), marveling at the subtleties they had never heard before. Later, when the empress of Northern Qi moved west to Jinyang, she also invited Yanzong (Yanzong) to lecture on the Renwang Sutra (Sutra of Humane Kings) in the Xuande Hall. The head of the national monastic order appointed him as an attendant, and two hundred monks, all talented individuals, listened to his lectures. The emperor personally attended the lectures, with civil and military officials in attendance. The empress dowager and the concubines of the palace also participated in the Dharma assembly. The emperor ordered the attendant Gao Yuanhai to help Yanzong (Yanzong) ascend the lecture seat, attending to those above and below. Yanzong (Yanzong)'s spirit was vigorous and full of energy, which amazed the world. He analyzed principles and enlightened minds, and everyone followed and admired him. At the age of sixteen, he encountered the mourning of his father's death, and he disliked and declined fame and rumors, traveling through various articles and books. He also had a slight understanding of the books of the Zi and Shi sections. Yang Xiuzhi, the Right Minister, and the virtuous men in the Lin Hall, interacted closely with him. He was tranquil and gradually made achievements. When he first received the full precepts, it was already close to dusk. He recited and completed the ten thousand-word Vinaya (Book of Discipline) examination. From then on, he devoted himself to studying the Vinaya, delving into the articles of the precepts. When Emperor Wu of the Northern Zhou Dynasty pacified the Northern Qi Dynasty, Yanzong (Yanzong) was soon invited to the court, where he discussed metaphysics with Emperor Wu, deeply resonating with the emperor's heart. Emperor Wu ordered him to participate in the academic research of the Tongdao Temple. At that time, he was only twenty-one years old, and together with Yuwen Kai and other virtuous officials of the Northern Zhou court, he accompanied Emperor Wu in lecturing on the I Ching, Lao Tzu, and Zhuang Tzu. Yanzong (Yanzong) then outwardly pretended to wear secular clothes, while inwardly maintaining the monastic robes of a monk, and changed his name to Yanzong (Yanzong). Emperor Wu personally wrote a Taoist book called Wushang Biyao (Supreme Secret Essentials), and Yanzong (Yanzong) also participated in the compilation work at that time, and was especially appreciated and reused by Emperor Wu. When Emperor Xuan of the Zhou Dynasty was in power, every time a fast was held, it was bound to continue for several days and nights. During the discussions, Yanzong (Yanzong) also took the opportunity to use the Dharma to nourish Emperor Xuan's heart. At that time, society gradually stabilized, and Emperor Xuan appreciated him very much, granting him official positions such as the Ministry of Rites, but he did not accept them. He and the officials of the court, Wang Shao, Xin Deyuan, Lu Kaiming, Tang Yi, and others, were like-minded friends, and were known as metaphysical friends outside of literature. In the second year of the Daxing era, Emperor Wen of the Sui Dynasty, Yang Jian, served as prime minister, and Buddhism gradually flourished. Yanzong (Yanzong) then lectured on the Prajna Sutra for the virtuous men. In the first month of the first year of the Dading era, the Shramana (monk) Tanyan and others jointly requested permission for Yanzong (Yanzong) to become a monk. At that time, he was only twenty-five years old. On the thirteenth day of the second month of that year, Emperor Gaozu of the Sui Dynasty, Yang Jian, accepted the abdication and changed the era name to Kaihuang. After ascending the throne, the Dharma assembly for lecturing on the scriptures continued uninterrupted throughout the four seasons. The monks and laypeople of Chang'an all worshiped him. Therefore, the principles of Buddhism were able to be understood, and both wrong views and right views were nourished. The number of people who received the teachings of Buddhism was in the tens of thousands. He also and Lu Yanshi, Xue Dao
衡劉善經孫萬壽等一代文宗。著內典文會集。又為諸沙門撰唱導法。皆改正舊體。繁簡相半。即現傳習祖而行之。開皇三年。隋高祖幸道壇。見畫老子化胡象。大生怪異。敕集諸沙門道士。共論其本。又敕朝秀蘇威楊素何妥張賓等。有參玄理者。詳計奏聞。時琮預在此筵當掌言務。試舉大綱未及指核。道士自伏陳其矯詐。因作辯教論。明道教妖妄者。有二十五條。詞理援據宰輔褒賞。其年西域經至。即敕翻譯。既副生愿欣至泰然。從駕東巡旋途並部。時煬帝在蕃任總河北。承風請謁延入高第。親論往還允愜懸佇。即令住內堂。講金光明勝鬘般若等經。又奉別教撰修文疏。契旨卓陳足為稱首。又教住大興國寺。爾後王之新詠舊敘恒令和之。又遣簫懿諸葛穎等群賢。迭往參問。談對名理宗師有歸。隋秦王后作鎮太原。又蒙延入安居內第。敘問殷篤。琮別夜寐夢見黃色大人身長三丈。手執頗梨碗授云。碗內是酒。琮于夢中跪受之曰。蒙賜寶器。非常荷恩。但以酒本律禁。未敢輒飲。寤已莫知其由。及后王躬造觀音畫像張設內第。身量所執宛同前夢。於是私慰素抱。悲慶交併。至十二年。敕召入京。復掌翻譯。住大興善。厚供頻仍。時文帝御寓盛弘三寶。每設大齋皆陳懺悔。帝親執香爐。琮為宣導。暢引國情恢張皇覽。御必動
容竦顧。欣其曲盡深衷。其言誠感達如此類也。煬帝時為晉王。于京師曲池營第林。造日嚴寺。降禮延請永使住之。由是朝貴明哲數增臨謁。披會玄旨屢發信心。然而東夏所貴。文頌為先。中天師表。梵音為本。琮乃專尋教典。日誦萬言。故大品法華維摩楞伽攝論十地等。皆親傳梵書受持誦讀。每日闇閱要周乃止。仁壽初年。敕令送舍利于荊州。時漢王諒。于所治城。隔內造寺。仍置寶塔。今所謂開義寺是也。琮初至塔所。累日雲霧晦合。及至下晨。時正當午。云開日耀天地清朗。便下舍利痤而藏之。又感瑞雲夾日五色相間。仁壽末歲。又敕送舍利于復州方樂寺。今名龍蓋寺也。本基荒毀南齊初立。周廢頹滅才有余址。而處所顯敞堪置靈塔。令人治翦。忽覺頭上癢悶。因檢發中。獲舍利一粒。形如黍米光色鮮發。兩斧試之。上下俱陷而舍利不損。頻更椎打。光色逾盛。掘深七尺又獲磚藏。銅銀諸合香泥宛然。但見清水滿合。其底軌跡似有舍利。尋覓不見。方知發中所獲。乃是銀合所盛。又覓石造函。遍求不獲乃于竟陵縣界感得一石。磨治既了忽變為玉。五色光潤內徹照見旁人。又于石中現眾色象。引石向塔。又感一鵝飛至函所。自然馴狎。隨石去住初無相離。雖見同群了無顧眄。逐去還來。首尾十日恒在輿所。有人將
【現代漢語翻譯】 容竦顧（Rong Song Gu）。欣慰於他能如此詳盡地表達內心的想法。他的話語真誠感人，能打動像他這樣的人。隋煬帝（Yang Di）在擔任晉王（Prince of Jin）時，于京城曲池（Qu Chi）附近建造了園林宅邸，並建造了日嚴寺（Riyan Temple）。他以禮相待，邀請永（Yong）法師居住於此。因此，朝廷顯貴和有識之士紛紛前來拜訪，聽聞精妙的佛法要義，屢次生起信心。然而，東夏（指中國）所重視的是華麗的文辭讚頌，而中天（指印度）的師表則以梵音為根本。因此，琮（Cong）法師專注于研習佛教經典，每天誦讀上萬字。像《大品般若經》（Mahaprajnaparamita Sutra）、《法華經》（Lotus Sutra）、《維摩詰經》（Vimalakirti Sutra）、《楞伽經》（Lankavatara Sutra）、《攝大乘論》（Mahayana-samgraha）、《十地經》（Dasabhumika Sutra）等經典，他都親自學習梵文原本，受持誦讀，每天晚上都要研讀一遍才休息。仁壽（Renshou）初年，皇帝下令將舍利（Sarira）送到荊州（Jingzhou）。當時，漢王諒（Han Wang Liang）在他所管轄的城池內，在宮殿旁邊建造了寺廟，並設定了寶塔，也就是現在所說的開義寺（Kaiyi Temple）。琮法師剛到塔的所在地時，連續幾天都是雲霧瀰漫，天色昏暗。等到第二天早晨，正當中午時分，雲霧消散，陽光普照，天地一片清朗。於是便將舍利安放在塔座中並埋藏起來。當時還感應到瑞雲環繞太陽，呈現出五彩繽紛的景象。仁壽末年，皇帝又下令將舍利送到復州（Fuzhou）的方樂寺（Fangle Temple），也就是現在所說的龍蓋寺（Longgai Temple）。這座寺廟原本的基址已經荒廢毀壞，是南齊（Southern Qi Dynasty）初年建立的。周朝（Zhou Dynasty）時期被廢棄，只剩下一些殘餘的遺址。但是這個地方顯得很開闊，適合建造靈塔。人們正在清理修剪時，忽然覺得頭上發癢，檢查頭髮時，發現了一粒舍利，形狀像黍米，光彩鮮亮。用兩把斧頭試著砍它，上下都被砍陷了，但是舍利卻沒有損壞。多次用錘子敲打，光彩反而更加明亮。挖掘到七尺深的地方，又發現了一個磚制的容器，裡面裝著銅、銀等各種混合的香泥，完好無損。只見容器里盛滿了清水，底部似乎有舍利的痕跡，但是尋找不到。這才知道頭髮里發現的舍利，是銀盒所盛放的。又尋找石製的函，到處尋找都沒有找到，於是在竟陵縣（Jingling County）境內感應到一塊石頭。經過打磨修整后，忽然變成了玉石，五彩光潤，內外通透，可以照見旁邊的人。而且在石頭中顯現出各種顏色的景象。將石頭運往塔的所在地時，又感應到一隻鵝飛到石函所在的地方，自然而然地變得馴服親近，隨著石頭一起移動，始終沒有分離。即使看到同類的鵝群，也毫不顧盼。跟隨了十幾天，始終在運送石頭的車旁。有人想 將
【English Translation】 Rong Song Gu. He was pleased that he could express his innermost thoughts so thoroughly. His words were sincere and touching, capable of moving someone like him. When Emperor Yang of the Sui Dynasty (Yang Di) was the Prince of Jin, he built a garden residence near Qu Chi in the capital and constructed Riyan Temple. He treated Yong Dharma Master with courtesy and invited him to reside there. As a result, many nobles and wise men of the court came to visit, listened to the profound essence of the Buddha's teachings, and repeatedly developed faith. However, what is valued in Dongxia (China) is ornate literary praise, while the teacher's model in Zhongtian (India) is based on Sanskrit sounds. Therefore, Dharma Master Cong focused on studying Buddhist scriptures, reciting tens of thousands of words every day. Scriptures such as the Mahaprajnaparamita Sutra, the Lotus Sutra, the Vimalakirti Sutra, the Lankavatara Sutra, the Mahayana-samgraha, and the Dasabhumika Sutra were all personally studied in their original Sanskrit versions, received, recited, and studied every night before resting. In the early years of Renshou, the emperor ordered the Sarira to be sent to Jingzhou. At that time, Han Wang Liang built a temple next to the palace in the city he governed and set up a pagoda, which is now called Kaiyi Temple. When Dharma Master Cong first arrived at the pagoda's location, it was cloudy and dark for several days. When the next morning came, at noon, the clouds cleared, the sun shone, and the world was clear. Then, the Sarira was placed in the pagoda's base and buried. At that time, auspicious clouds were also sensed surrounding the sun, presenting a colorful scene. In the late years of Renshou, the emperor again ordered the Sarira to be sent to Fuzhou's Fangle Temple, now known as Longgai Temple. The original site of this temple had been abandoned and destroyed, and it was built in the early years of the Southern Qi Dynasty. It was abandoned during the Zhou Dynasty, leaving only some remnants. However, the place seemed open and suitable for building a spiritual pagoda. When people were cleaning and pruning, they suddenly felt an itch on their head. When they checked their hair, they found a Sarira, shaped like millet, with a bright luster. They tried to chop it with two axes, and both the top and bottom were chopped in, but the Sarira was not damaged. After repeatedly hammering it, the luster became even brighter. When digging to a depth of seven feet, they found a brick container containing copper, silver, and various mixed fragrant mud, intact. They saw that the container was filled with clear water, and there seemed to be traces of Sarira at the bottom, but they could not find it. Only then did they realize that the Sarira found in the hair was contained in a silver box. They also looked for a stone case, but could not find it anywhere. Then, in Jingling County, they sensed a stone. After polishing and repairing it, it suddenly turned into jade, with colorful luster, transparent inside and out, and able to reflect the people next to it. Moreover, various colored images appeared in the stone. When the stone was transported to the pagoda's location, a goose was sensed flying to the location of the stone case, naturally becoming tame and close, moving with the stone, and never separating. Even when it saw other geese of the same kind, it did not look at them. It followed for more than ten days, always by the cart carrying the stone. Someone wanted to to
至余處。便即鳴叫飛翔逾院而入。及至埋訖便獨守塔繞旋而已。又感塔所前池有諸魚鱉並舉頭出水北望舍利。琮便為說法。竟日方隱。又感塔所井水十五日間自然涌溢。埋后乃止。四月八日云滿上空。正午將下收云並盡。惟余塔上團圓如蓋。五色間錯映發日輪。至藏舍利其云乃散。琮欣感嘉瑞。以狀奏聞。帝大悅錄以為記。藏諸秘閣。仁壽二年下敕更令撰眾經目錄。乃分為五例。謂單譯重翻別生疑偽。隨卷有位。帝世盛行。尋又下敕。令撰西域傳。素所暗練周鏡目前。分異訛錯深有徴舉。故京壤名達。多尋正焉。有王舍城沙門。遠來謁帝。事如後傳將還本國請舍利瑞圖經及國家祥瑞錄。敕又令琮翻隋為梵。合成十卷。賜諸西域。琮以洽聞博達素所關心。文章騰翥京輦推尚。凡所新譯諸經。及見講解大智釋論等。併爲之序引。又著沙門名義論別集五卷。並詞理清簡。後學師欽。大業二年。東都新治。與諸沙門詣闕朝賀。特被召入內禁。敘故累宵談述治體呈示文頌。其為時主見知如此。因即下敕。于洛陽上林園。立翻經館以處之。供給事隆倍逾關輔。新平林邑所獲佛經。合五百六十四夾。一千三百五十餘部。並崑崙書。多梨樹葉。有敕送館。付琮披覽。並使編敘目錄。以次漸翻。乃撰為五卷。分為七例。所謂經律贊論方字
雜書七也。必用隋言以譯之。則成二千二百餘卷。敕又令裴矩共琮修纘天竺記。文義詳洽條貫有儀。凡前後譯經。合二十三部。一百許卷。制序述事備于經首。素患虛冷發痢無時。因卒于館。春秋五十有四。即大業六年七月二十四日也。俗緣哀悼歸葬柏人。初大漸之晨。形羸神爽。問弟子曰。齋時至未。對曰未也。還瞑目而臥。如此再三。乃回身引頸向門視日曰。齋時已至。吾其去矣。索水盥手焚香。迎彌勒畫像。合掌諦觀。開目閉目乃經三四。如入禪定奄爾而終。持纊屬之方知已絕。且琮神慧夙成。彰于孩稚。奉信貞恪松梓其心。本師五臺山沙門道最。最亦風采標映。故琮不墜其門。凡所游習澹然獨靜。雖經物忤曾無言及。抑道從俗。敕附文館。屢逢光價能無會情。斯乃立操虛宗。游情靡測。講誦相沿初未休舍。會夢入地獄。頗見苦緣。由唸經佛等名。蒙得解脫。送往山樓之上。尋又歷觀諸獄。備睹同講名僧。五苦加之。具言其狀。為說十善。良久方覺。至后數年更夢前事。由稱佛菩薩名。又蒙放免。高祖具聞。敕琮錄出賜諸道俗永為警誡。自爾專思罪累。屏絕人事。息意言筌行方等懺。供給貧病。晚以所誦梵經四千余偈十三萬言。七日一遍用為常業。然琮久參傳譯。妙體梵文。此土群師皆宗鳥跡。至於音字詁訓。
罕得相符。乃著辯正論。以垂翻譯之式。其詞曰。彌天釋道安每稱。譯胡為秦。有五失本三不易也。一者胡言盡倒而使從秦。一失本也。二者胡經尚質。秦人好文。傳可眾心非文不合。二失本也。三者胡經委悉。至於嘆詠丁寧反覆。或三或四不嫌其繁。而今裁斥。三失本也。四者胡有義說。正似亂詞。尋檢向語文無以異。或一千或五百。今並刈而不存。四失本也。五者事以合成將更旁及。反騰前詞已乃后說而悉除此。五失本也。然智經三達之心。覆面所演。聖必因時時俗有易。而刪雅古以適今時。一不易也。愚智天隔聖人叵階。乃欲以千載之上微言。傳使合百王之下末俗。二不易也。阿難出經去佛未久。尊大迦葉令五百六通迭察迭書。今雖千年而以近意量截。彼阿羅漢乃兢兢若此。此生死人平平若是。豈將不以知法者猛乎。斯三不易也。涉茲五失經三不易。譯胡為秦。詎可不慎乎。正當以不關異言傳令知會通耳。何復嫌于得失乎。是乃未所敢知也。余觀道安法師。獨稟神慧高振天才。領袖先賢開通後學。修經錄則法藏逾闡。理眾儀則僧寶彌盛。稱印手菩薩豈虛也哉。詳梵典難易。詮譯人之得失。可謂洞入幽微能究深隱。至於天竺字型悉曇聲例。尋其雅論亦似閑明。舊喚彼方總名胡國。安雖遠識未變常語。胡本雜戎之胤
【現代漢語翻譯】 現代漢語譯本： 很難完全一致。於是我寫了《辯正論》，來確立翻譯的規範。其中說道：彌天釋道安（釋道安，東晉時期著名佛教學者）常常說，將胡語翻譯成秦語，有五種失誤和三種不易。 第一，胡語的語序完全顛倒，而要使其符合秦語的習慣，這是一大失誤。 第二，胡語的佛經崇尚質樸，而秦人喜歡文采。要使佛經能夠深入人心，不加文飾是不行的，這是第二大失誤。 第三，胡語的佛經詳細周密，對於讚歎、叮嚀、反覆說明，即使重複三四次也不嫌繁瑣，而現在卻要刪減，這是第三大失誤。 第四，胡語中有一些解釋，聽起來像雜亂的詞語，查閱原文也看不出有什麼不同，有的長達一千字或五百字，現在全部刪去而不保留，這是第四大失誤。 第五，事情因為組合而將要旁及其他，反而騰出前面的詞語，已經說了的卻放在後面說，而全部刪除了這些，這是第五大失誤。 然而，憑藉智者的通達之心，全面地闡述佛經，聖人必定會根據時代的變化而有所改變。爲了適應當今時代，需要刪改古雅的文字，這是一大不易。 愚笨和智慧有天壤之別，聖人的境界難以企及。想要用千年前的精妙語言，來傳達給百王之後的末世之人，這是第二大不易。 阿難（阿難，佛陀十大弟子之一，以記憶力超群著稱）記錄佛經，距離佛陀涅槃不久，受到大迦葉（摩訶迦葉，佛教禪宗初祖）的囑託，讓五百位具有六神通的阿羅漢輪流審查記錄。現在即使過了千年，卻用近期的想法來衡量刪減。當時的阿羅漢尚且如此兢兢業業，現在的凡夫俗子卻如此平平淡淡。難道不是因爲了解佛法的人更加謹慎嗎？這是第三大不易。 考慮到這五種失誤和三種不易，將胡語翻譯成秦語，怎麼能不謹慎呢？應該用不涉及不同語言的方式來傳達，讓人們理解貫通就可以了，何必在意得失呢？這是我不敢茍同的。 我看道安法師，獨自稟賦神聖的智慧，高超的才華，是先賢的領袖，後學的楷模。修訂佛經目錄，使佛法更加闡明；整理僧團儀軌，使僧寶更加興盛。稱他為印手菩薩（印手菩薩，佛教中以手印為標誌的菩薩）難道是虛假的嗎？ 詳細考察梵文佛經的難易程度，評論翻譯者的得失，可謂洞察幽微，能夠探究深奧的道理。至於天竺（天竺，古代印度的稱謂）的字型悉曇（悉曇，梵文字母），以及聲韻的規則，研究他的論述也似乎很精通。過去稱呼那個地方都叫胡國，道安雖然有遠見卓識，但沒有改變這種通用的說法。胡人的根本是雜居的戎族。 English version: It is difficult to achieve complete agreement. Therefore, I wrote 'Bian Zheng Lun' (辯正論, Treatise on Distinguishing the Correct), to establish the norms of translation. It says: The Venerable Shi Dao'an (釋道安, a prominent Buddhist scholar of the Eastern Jin Dynasty) often said that translating Hu language into Qin language has five losses and three difficulties. First, the word order of Hu language is completely reversed, and it must be made to conform to the habits of Qin language. This is the first major loss. Second, Hu language Buddhist scriptures advocate simplicity, while Qin people like literary talent. To make Buddhist scriptures deeply rooted in people's hearts, it is impossible without literary embellishment. This is the second major loss. Third, Hu language Buddhist scriptures are detailed and thorough. For praise, exhortation, and repeated explanations, even if repeated three or four times, they are not considered verbose, but now they must be reduced. This is the third major loss. Fourth, there are some explanations in Hu language that sound like jumbled words. Looking up the original text does not show any difference. Some are as long as a thousand or five hundred words, but now they are all deleted and not retained. This is the fourth major loss. Fifth, things are about to involve others because of the combination, but instead, the previous words are vacated, and what has already been said is said later, and all of these are deleted. This is the fifth major loss. However, with the wisdom of the wise, the Buddhist scriptures are fully elaborated. The sage will definitely change according to the changes of the times. In order to adapt to the present era, it is necessary to delete the ancient and elegant words. This is a major difficulty. Foolishness and wisdom are worlds apart, and the realm of the sage is difficult to reach. It is the second major difficulty to use the exquisite language of thousands of years ago to convey it to the people of the degenerate age after hundreds of kings. Ananda (阿難, one of the ten major disciples of the Buddha, known for his outstanding memory) recorded the Buddhist scriptures not long after the Buddha's Nirvana. Entrusted by Mahakasyapa (摩訶迦葉, the first ancestor of Zen Buddhism), he asked five hundred Arhats with six supernatural powers to review the records in turn. Now, even after thousands of years, they are measured and reduced with recent ideas. The Arhats at that time were so conscientious, but the ordinary people of today are so mediocre. Isn't it because those who understand the Dharma are more cautious? This is the third major difficulty. Considering these five losses and three difficulties, how can we not be cautious when translating Hu language into Qin language? It should be conveyed in a way that does not involve different languages, so that people can understand and comprehend it. Why bother about gains and losses? This is what I dare not agree with. I see that Dharma Master Dao'an is uniquely endowed with divine wisdom and outstanding talent. He is the leader of the former sages and the model of the later learners. Revising the Buddhist scripture catalog makes the Dharma more clear; sorting out the monastic rules makes the Sangha treasure more prosperous. Is it false to call him the Seal-Hand Bodhisattva (印手菩薩, a Bodhisattva in Buddhism marked by hand seals)? Examining in detail the difficulty of Sanskrit Buddhist scriptures, and commenting on the gains and losses of translators, it can be said that he has insight into the subtle and can explore the profound principles. As for the Siddham (悉曇, Sanskrit alphabet) of Tianzhu (天竺, the ancient name of India) fonts, and the rules of phonology, studying his arguments also seems to be very proficient. In the past, that place was generally called Hu country. Although Dao'an had foresight, he did not change this common saying. The root of the Hu people is the mixed Rong tribe.
【English Translation】 English version: It is difficult to achieve complete agreement. Therefore, I wrote 'Bian Zheng Lun' (辯正論, Treatise on Distinguishing the Correct), to establish the norms of translation. It says: The Venerable Shi Dao'an (釋道安, a prominent Buddhist scholar of the Eastern Jin Dynasty) often said that translating Hu language into Qin language has five losses and three difficulties. First, the word order of Hu language is completely reversed, and it must be made to conform to the habits of Qin language. This is the first major loss. Second, Hu language Buddhist scriptures advocate simplicity, while Qin people like literary talent. To make Buddhist scriptures deeply rooted in people's hearts, it is impossible without literary embellishment. This is the second major loss. Third, Hu language Buddhist scriptures are detailed and thorough. For praise, exhortation, and repeated explanations, even if repeated three or four times, they are not considered verbose, but now they must be reduced. This is the third major loss. Fourth, there are some explanations in Hu language that sound like jumbled words. Looking up the original text does not show any difference. Some are as long as a thousand or five hundred words, but now they are all deleted and not retained. This is the fourth major loss. Fifth, things are about to involve others because of the combination, but instead, the previous words are vacated, and what has already been said is said later, and all of these are deleted. This is the fifth major loss. However, with the wisdom of the wise, the Buddhist scriptures are fully elaborated. The sage will definitely change according to the changes of the times. In order to adapt to the present era, it is necessary to delete the ancient and elegant words. This is a major difficulty. Foolishness and wisdom are worlds apart, and the realm of the sage is difficult to reach. It is the second major difficulty to use the exquisite language of thousands of years ago to convey it to the people of the degenerate age after hundreds of kings. Ananda (阿難, one of the ten major disciples of the Buddha, known for his outstanding memory) recorded the Buddhist scriptures not long after the Buddha's Nirvana. Entrusted by Mahakasyapa (摩訶迦葉, the first ancestor of Zen Buddhism), he asked five hundred Arhats with six supernatural powers to review the records in turn. Now, even after thousands of years, they are measured and reduced with recent ideas. The Arhats at that time were so conscientious, but the ordinary people of today are so mediocre. Isn't it because those who understand the Dharma are more cautious? This is the third major difficulty. Considering these five losses and three difficulties, how can we not be cautious when translating Hu language into Qin language? It should be conveyed in a way that does not involve different languages, so that people can understand and comprehend it. Why bother about gains and losses? This is what I dare not agree with. I see that Dharma Master Dao'an is uniquely endowed with divine wisdom and outstanding talent. He is the leader of the former sages and the model of the later learners. Revising the Buddhist scripture catalog makes the Dharma more clear; sorting out the monastic rules makes the Sangha treasure more prosperous. Is it false to call him the Seal-Hand Bodhisattva (印手菩薩, a Bodhisattva in Buddhism marked by hand seals)? Examining in detail the difficulty of Sanskrit Buddhist scriptures, and commenting on the gains and losses of translators, it can be said that he has insight into the subtle and can explore the profound principles. As for the Siddham (悉曇, Sanskrit alphabet) of Tianzhu (天竺, the ancient name of India) fonts, and the rules of phonology, studying his arguments also seems to be very proficient. In the past, that place was generally called Hu country. Although Dao'an had foresight, he did not change this common saying. The root of the Hu people is the mixed Rong tribe.
。梵惟真聖之苗。根既懸殊。理無相濫。不善諳悉多致雷同。見有胡貌即云梵種。實是梵人漫云胡族。莫分真偽良可哀哉。語梵雖訛比胡猶別。改為梵學知非胡者。竊以佛典之興。本來西域。譯經之起。原自東京。歷代轉昌迄茲無墜。久云流變稍疑虧。動競逐澆波。鮮能回覺。討其故事。失在昔人。至如五欲順情。信是難棄。三衣苦節定非易忍。割遺體之愛入道要門。舍天性之親出家恒務。俗有可反之致忽然已反。梵有可學之理何因不學。又且。發矇草創。伏膺章簡。同鸚鵡之言。仿邯鄲之步。經營一字為力至多。歷覽數年其道方博。乃能包括今古網羅天地。業似山丘文類淵海。彼之梵法大聖規摹。略得章本通知體式。研若有功解便無滯。匹於此域固不為難。難尚須求。況其易也。或以內執人我外慚咨問。枉令秘術曠隔神州。靜言思之愍而流涕。向使法蘭歸漢僧會適吳。士行佛念之儔。智嚴寶云之末。才去俗衣尋教梵字。亦沾僧數先披葉典。則應五天正語充布閻浮。三轉妙音並流震旦。人人共解。省翻譯之勞。代代咸明。除疑網之失。於是舌根恒凈。心鏡彌朗。藉此聞思永為種性。安之所述大啟玄門。其間曲細猶或未盡。更憑正文助光遺蹟。粗開要例。則有十條字聲。一句韻。二問答。三名義。五經論。五歌頌。六咒
【現代漢語翻譯】 現代漢語譯本： 梵惟真聖的苗裔，其根源既然截然不同，道理上自然不會互相混淆。不善於瞭解的人往往導致雷同，見到有胡人的外貌就說是梵人的後代，實際上是梵人卻隨便說是胡人。不能分辨真偽，實在可悲啊！梵語即使訛誤，也比胡語有所區別。改為學習梵語，就知道不是胡人所爲了。我認為佛典的興起，本來就在西域；翻譯佛經的開始，源自東漢洛陽。歷代輾轉興盛，直到現在也沒有衰落。長久以來，流傳變化，稍微讓人懷疑有所缺失，人們紛紛追逐浮華，很少有人能夠回頭覺悟。追究其中的原因，過失在於過去的人。至於五欲順應人情，確實難以捨棄；三衣的苦行，必定不容易忍受。割捨對身體的愛戀，是進入佛道的關鍵；捨棄天性的親情，是出家的恒常事務。世俗有可以反思的地方，忽然就反思了；梵語有可以學習的道理，為什麼不學習呢？而且，開始學習的時候，伏案學習章節簡牘，如同鸚鵡學舌，模仿邯鄲人走路。經營一個字，花費的力氣非常多，經過幾年瀏覽，他的學問才廣博。才能包括古今，網羅天地，學業像山丘一樣高大，文采像淵海一樣深廣。那些梵語的法則，是大聖的規模，稍微懂得章節的根本，通曉體式。研究如果有了功夫，理解就沒有阻礙。與這個區域相比，本來就不難。難尚且需要尋求，何況容易的呢？有的人因為內心執著於人我之分，外在又羞於請教，白白地讓秘術與神州隔絕。靜下心來思考，感到可憐而流淚。如果當初法蘭歸漢，僧會來到吳地，士行、佛念之輩，智嚴、寶云之流，剛脫下俗衣就學習梵字，也沾染了僧人的行列，先披閱佛經。那麼五天的正語，就應該充滿閻浮提，三轉法輪的妙音，一起流傳到震旦。人人共同理解，省去了翻譯的辛勞；代代都明白，消除了疑惑的迷網。於是舌根恒常清凈，心鏡更加明亮。憑藉著聞法和思考，永遠作為種性。安世高所講述的，大大開啟了玄妙之門。其中細微之處，或許還沒有完全窮盡，更憑藉著正文，來幫助光大遺蹟。粗略地開啟一些重要的例子，就有十條：字聲、一句韻、二問答、三名義、五經論、五歌頌、六咒語。
【English Translation】 English version: The descendants of Brahma, the True Sage, since their roots are distinctly different, the principles naturally do not overlap. Those who are not good at understanding often lead to similarities, seeing someone with a 'Hu' (non-Han Chinese) appearance and claiming they are descendants of Brahma, while in reality, they are Brahma people casually called 'Hu' people. It is truly lamentable that they cannot distinguish between truth and falsehood! Although the pronunciation of Sanskrit may be corrupted, it is still different from the 'Hu' language. By changing to studying Sanskrit, one will know that it is not the work of the 'Hu' people. I believe that the rise of Buddhist scriptures originally occurred in the Western Regions; the beginning of translating Buddhist scriptures originated in Luoyang during the Eastern Han Dynasty. Through successive generations, it has flourished and has not declined until now. For a long time, the transmission and changes have caused some to suspect that something is missing, and people rush to pursue vanity, with few able to turn back and awaken. Investigating the reasons, the fault lies with the people of the past. As for the five desires conforming to human emotions, they are indeed difficult to abandon; the ascetic practices of the three robes are certainly not easy to endure. Cutting off the love for the body is the key to entering the Buddhist path; abandoning the natural affection of kinship is the constant task of leaving home. If there are things in the secular world that can be reflected upon, they are suddenly reflected upon; if there are principles in Sanskrit that can be learned, why not learn them? Moreover, when starting to learn, one studies chapters and documents at a desk, like a parrot imitating speech, imitating the way people of Handan walk. Managing a single word takes a great deal of effort, and after several years of browsing, one's knowledge becomes broad. One can then encompass the past and present, and encompass heaven and earth. One's learning is as high as a mountain, and one's literary talent is as deep as an abyss. Those Sanskrit laws are the scale of the Great Sage, slightly understanding the root of the chapters, and understanding the style. If research has merit, understanding will have no obstacles. Compared to this region, it is not difficult. If difficulty still needs to be sought, how much more so the easy? Some people, because they are inwardly attached to the distinction between self and others, and outwardly ashamed to ask questions, allow secret arts to be isolated from the Divine Land in vain. Thinking about it quietly, one feels pity and sheds tears. If, in the beginning, Dharmaraksa returned to Han and Kang Senghui came to Wu, and people like Zhishen and Fotudeng, Zhiyan and Baoyun, had just taken off their secular clothes and learned Sanskrit characters, they would also have been stained with the ranks of monks, first perusing the Buddhist scriptures. Then the correct language of the Five Heavens should have filled Jambudvipa, and the wonderful sound of the Three Turnings of the Dharma Wheel should have flowed together to China. Everyone would understand together, saving the labor of translation; every generation would understand, eliminating the loss of the net of doubt. Thus, the root of the tongue would be constantly pure, and the mirror of the mind would be even brighter. Relying on hearing and thinking, it would forever be a seed. What An Shigao narrated greatly opened the door to the profound. The subtle details within may not have been fully exhausted, and even more relying on the correct text to help illuminate the relics. Roughly opening some important examples, there are ten items: word sounds, single-line rhymes, two questions and answers, three names and meanings, five sutras and treatises, five songs and hymns, and six mantras.
功。七品題。八專業。九異本。十各疏其相。廣文如論。安公又云。前人出經。支讖世高。審得胡本。難繼者也。羅叉支越。斫鑿之巧者也。竊以得本開質斫巧由文。舊以為鑿今固非審。握管之暇試復論之。先覺諸賢高名參聖。慧解深發功業弘啟。創發玄路早入空門。辯不虛起義應雅合。但佛教初流方音鮮會。以斯譯彼仍恐難明。無廢后生已承前哲。梵書漸播真宗稍演。其所宣出窮謂分明。聊因此言輒銓古譯。漢縱守本猶敢遙議。魏雖在昔終欲懸討。或繁或簡理容未適。時野時華例頗不定。晉宋尚于談說。爭壞其淳。秦梁重於文才。尤從其質。非無四五高德緝之以道。八九大經錄之以正。自茲以後迭相祖述。舊典成法且可憲章。展轉同見因循共寫。莫問是非誰窮始末。僧鬘惟對面之物。乃作華鬘。安禪本合掌之名。例為禪定。如斯等類固亦眾矣。留支洛邑義少加新。真諦陳時語多飾異。若令梵師獨斷。則微言罕革。筆人蔘制。則余辭必混。意者寧貴撲而近理。不用巧而背源。儻見淳質請勿嫌怪。昔日仰對尊顏瞻尚不等。親承妙吼聽之猶別。諍論起迷。豫𠰳涅槃之記。部黨興執。懸著文殊之典。雖二邊之義佛亦許可。而兩間之道。比丘未允其致。雙林早潛一味初損。千聖同志九旬共集。雜碎之條。尋訛本誡水鵠之頌。俄
【現代漢語翻譯】 現代漢語譯本： 功。第七品題。第八專業。第九異本。第十各自疏解其表象。如同廣文的論述。安世高又說，前人翻譯佛經，如支讖（Lokaksema，漢代譯經家）和安世高（An Shih Kao，東漢譯經家），審慎地獲得了胡本（梵文原本），後人難以企及。羅什（Kumarajiva，鳩摩羅什）和支越（Zhi Yue，漢代譯經家），是擅長雕琢文字的巧匠。我認為，獲得原本是根本，開創文風是本質，雕琢文字是技巧，舊時認為（他們的翻譯）是雕琢，現在看來並非審慎。我利用閑暇時間嘗試再次論述這個問題。先覺的賢者們，高尚的名聲可與聖人相比，智慧的理解深刻地啓發，功業的開創弘大而開啟。他們開創了玄妙的道路，早早進入了空門。辯論不是憑空而起，義理應當典雅契合。但是佛教初傳時，各地方言很少彙集，用這種語言翻譯成另一種語言，仍然恐怕難以明瞭。沒有廢棄後來的學人，因為他們已經繼承了前人的智慧。梵文書籍逐漸傳播，真正的宗旨稍微顯現。他們所宣揚闡述的，最終可以說是分明了。我姑且借用這些話，來評論古代的翻譯。即使漢朝堅持原本，仍然敢於遙遠地議論。即使魏朝已經過去，最終想要懸空地探討。或者繁瑣或者簡略，義理容或未能恰當。有時質樸有時華麗，例子頗為不定。晉朝和宋朝崇尚談論，爭相破壞了它的純樸。秦朝和梁朝重視文采，尤其順從它的本質。並非沒有四五個高尚品德的人用道義來整理它，八九部大經用正法來記錄它。從這以後，互相沿襲祖述，舊的典籍成為法則，姑且可以遵循。輾轉相傳，共同看見，因循守舊，共同抄寫。不問是非，誰去窮究始末。僧鬘（Samghata，連結）僅僅是面對面的東西，卻被當作華鬘（花環）。安禪（Dhyana，禪那）本來是合掌的名稱，卻被例行地作為禪定。像這樣的例子確實很多。留支（Lokaksema，漢代譯經家）在洛陽的翻譯，義理很少增加新的內容。真諦（Paramartha，南朝時期來華的印度僧人）在陳朝時的翻譯，語言很多修飾和差異。如果讓梵文老師獨自決斷，那麼精微的語言很少改變。筆錄的人蔘與制定，那麼多餘的辭藻必定混雜。我認為寧可貴在質樸而接近義理，不要用巧妙而背離本源。如果看到純樸的本質，請不要嫌棄怪異。昔日仰望面對尊者的容顏，瞻仰尚且不同。親自承受美妙的吼聲，聽起來仍然有區別。諍論興起迷惑，預先記載涅槃的記述。部派黨同伐異，懸掛文殊的經典。即使二邊的義理佛陀也認可，而兩間的道路，比丘們未允許它的精妙。雙林（Salavana，娑羅雙樹林）早早潛藏，一味（Ekarasa，同一味道）最初受損。千聖同志，九旬共同聚集。雜碎的條文，尋找訛誤的原本，告誡水鵠的頌歌，很快
【English Translation】 English version: Merit. Seventh category: Titles. Eighth category: Specializations. Ninth category: Variant versions. Tenth category: Explaining their appearances individually, like Guangwen's discussions. An Shigao also said, 'Previous translators of scriptures, such as Lokaksema and An Shih Kao, carefully obtained the original Hu texts (Sanskrit originals), which are difficult for later generations to match. Kumarajiva and Zhi Yue were skilled craftsmen in carving words.' I believe that obtaining the original text is fundamental, creating a literary style is essential, and carving words is a skill. It was previously thought (their translations) were carving, but now it seems not cautious. I will try to discuss this issue again in my spare time. The wise men of the past, their noble names can be compared to saints, their wise understanding deeply inspires, and the creation of their merits is grand and opens up. They created the profound path and entered the gate of emptiness early. Debates do not arise out of thin air, and the meaning should be elegant and consistent. However, when Buddhism first spread, dialects were rarely gathered, and translating from one language to another is still difficult to understand. There is no abandonment of later scholars, because they have inherited the wisdom of their predecessors. Sanskrit books are gradually spreading, and the true purpose is slightly revealed. What they proclaim and explain can ultimately be said to be clear. I will borrow these words to comment on ancient translations. Even if the Han Dynasty insisted on the original text, it still dared to discuss it remotely. Even if the Wei Dynasty has passed, it ultimately wants to explore it in the air. Either verbose or concise, the meaning may not be appropriate. Sometimes simple and sometimes gorgeous, the examples are quite uncertain. The Jin and Song dynasties advocated discussion, vying to destroy its simplicity. The Qin and Liang dynasties valued literary talent, especially following its essence. It is not that there are no four or five people of noble character who organize it with morality, and eight or nine major scriptures are recorded with the right Dharma. From then on, they followed each other and inherited, and the old classics became laws, which can be followed for the time being. Passing on from person to person, seeing together, following the old ways, and copying together. Without asking right or wrong, who will explore the beginning and end. Samghata (連結) is just a face-to-face thing, but it is regarded as a garland (花環). Dhyana (禪那) was originally the name of joining hands, but it is routinely used as meditation. There are indeed many examples like this. Lokaksema's translation in Luoyang added little new content to the meaning. Paramartha's translation in the Chen Dynasty had many decorations and differences in language. If the Sanskrit teacher were to decide alone, then subtle language would rarely change. If the scribe participates in the formulation, then redundant rhetoric will inevitably be mixed. I think it is better to value simplicity and be close to the meaning, rather than using skill and deviating from the source. If you see the pure essence, please do not dislike it. In the past, looking up at the face of the venerable, the admiration was still different. Personally receiving the wonderful roar, it still sounds different. Disputes arise and cause confusion, and the records of Nirvana are recorded in advance. Sectarianism arises, and the classics of Manjusri are hung up. Even the meaning of the two sides is recognized by the Buddha, but the path between the two, the monks have not allowed its subtlety. Salavana (娑羅雙樹林) was hidden early, and Ekarasa (同一味道) was initially damaged. Thousands of saints have the same aspirations, and gather together for ninety days. Miscellaneous articles, looking for erroneous originals, admonishing the songs of the water swan, soon
舛昔經。一聖才亡法門即減。千年已遠人心轉偽。既乏寫水之聞。復寡懸河之說。欲求冥會詎可得乎。且儒學古文變猶紕繆。世人今語傳尚參差。況凡聖殊倫東西隔域。難之又難論莫能盡。必慇勤於三覆。靡造次於一言。歲校則利有餘。日計則功不足。開大明而布范。燭長夜而成務。宣譯之業未可加也。經不容易理藉名賢。常思品藻終慚水鏡。兼而取之。所備者八。誠心愛法志願益人不憚久時其備一也。將踐覺場先牢戒足不染譏惡。其備二也。筌曉三藏義貫兩乘不苦闇滯。其備三也。旁涉墳史工綴典詞不過魯拙。其備四也。襟抱平恕器量虛融不好專執。其備五也。沈于道術澹于名利不欲高炫。其備六也。要識梵言乃閑正譯不墜彼學。其備七也。薄閱蒼雅。粗諳篆隸。不昧此文。其備八也。八者備矣。方是得人三業必長其風靡絕。若復精搜十步應見香草。微收一用時遇良材。雖往者而難儔。庶來者而能繼。法橋未斷夫復何言。則延鎧之徒。不回隆于魏室。護顯之輩。豈偏盛于晉朝。或曰。一音遙說四生各解。普被大慈咸蒙遠悟。至若開源白馬。則語逐洛陽。發序赤烏。則言隨建業。未應強移此韻始符極旨。要工披讀乃究玄宗。遇本即依真為篤信。案常無改世稱仰述。誠在一心非關四辯。必令存梵詎是通方。對曰。談而不
經旁慚博識。學而無友退愧寡聞。獨執管錐未該穹壤。理絕名想彌難穿鑿。在昔圓音之下神力冥加。滿字之間利根回契。然今地殊王舍人異金口。即令懸解定知難會。經音若圓雅懷應合。直餐梵響何待譯言。本尚虧圓譯豈純實。等非圓實不無疏近。本固守音譯疑變意。一向能守十例可明。緣情判義誠所未敢。若夫孝始孝終治家治國。足宣至德堪弘要道。況復凈名之勸發心。善生之歸妙覺。奚假落髮翦須苦違俗訓持衣捧缽頓改世儀。坐受僧號詳謂是理。遙學梵章寧容非法。崇佛為主。羞討佛字之源。紹釋為宗。恥尋釋語之趣。空睹經葉弗興敬仰總見梵僧例生侮慢。退本追末吁可笑乎。像運將窮斯法見續。用茲紹繼誠可悲夫。文多不載。琮師尚宗據深究教源。故章抄疏記諸無所及。述制書論不敘丘墳。著福田論僧官論慈悲論默語論鬼神錄。通極論辯聖論通學論善知識錄等。並賦詞弘瞻精理通顯。初所著通極者。破世術諸儒不信因果。執于教跡好生異端。此論所宗。佛理為極。言辯聖者。明釋教宣真孔教弘俗。論老子教不異俗儒。靈寶等經則非儒攝。言通學者。勸引儒流遍師孔釋。令知內外備識俗真。言善知識者。是大因緣登聖越凡。不因善友無人達也。門人行矩者。即琮兄之子。為立行記流之於世。矩少隨琮學。咨訓葉經
。東西兩館並參翻譯。為性頗屬文翰。通覽墳素。夙為左僕射房玄齡所知。深見禮厚。貞觀初。奏敕追入。既達京室將事翻傳。遂疾而終。不果開演。鄉族流慟接柩。趙州所譯眾經。具在余錄。
續高僧傳卷第二 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第三
大唐西明寺沙門釋道宣撰
譯經篇三(本傳三人)
唐京師勝光寺中天竺沙門波頗傳一
唐京師清禪寺沙門釋慧賾傳二
唐京師紀國寺沙門釋慧凈傳三
波羅頗迦羅蜜多羅。唐言作明知識。或一云波頗。此云光智。中天竺人也。本剎利王種。姓剎利帝。十歲出家。隨師習學。誦一洛叉大乘經可十萬偈。受具已后便學律藏。博通戒網心樂禪思。又隨勝德修習定業。因修不捨經十二年末復南遊摩伽陀國那爛陀寺。值戒賢論師盛弘十七地論。因復聽采。以此論中兼明小教。又誦一洛叉偈小乘諸論。波頗識度通敏器宇沖邃。博通內外研精大小。傳燈教授同侶所推。承化門人。般若因陀羅跋摩等。學功樹績深達義綱。今見領徒本國匡化。為彼王臣之所欽重。但以出家釋子不滯一方。六月一移任緣靡定。承北狄貪勇未識義方。法藉人弘敢欲傳化。乃與道俗十人展轉北行。達西面可汗葉護衙所。以
【現代漢語翻譯】 現代漢語譯本：東西兩館的僧人一起參與翻譯工作。他天性喜愛文學，博覽群書，很早的時候就被左僕射房玄齡所賞識，待之以禮，非常器重。貞觀初年，朝廷下詔追他入京。他到達京城，正要從事翻譯工作時，卻因病去世，未能展開翻譯事業。家鄉的親族悲痛地迎接他的靈柩。他在趙州所翻譯的眾多經典，都詳細地記錄在余錄中。
《續高僧傳》卷第二 大正藏第 50 冊 No. 2060 《續高僧傳》
《續高僧傳》卷第三
大唐西明寺沙門釋道宣撰
譯經篇三（本傳三人）
唐京師勝光寺中天竺沙門波頗（Bō Pō，音譯，含義不詳）傳一
唐京師清禪寺沙門釋慧賾（Shì Huì Zé，人名）傳二
唐京師紀國寺沙門釋慧凈（Shì Huì Jìng，人名）傳三
波羅頗迦羅蜜多羅（Bō Luó Pō Jiā Luó Mì Duō Luó）：唐語意為『明知識』。或稱『波頗（Bō Pō）』，意為『光智』。是中天竺人，原本是剎利王族，姓剎利帝（Chà Lì Dì）。十歲出家，跟隨老師學習，能背誦一百萬頌大乘經典，大約十萬偈。受具足戒后，便學習律藏，廣泛通曉戒律，內心喜愛禪思。又跟隨有德之士修習禪定。因為修習不捨，經過十二年，又向南遊歷到摩伽陀國（Mó Jiā Tuó Guó）的那爛陀寺（Nà Lán Tuó Sì）。當時戒賢（Jiè Xián）論師正在大力弘揚《十七地論》。因此他又聽講學習。因為這部論中兼明小乘教義，他又背誦了一百萬頌小乘諸論。波頗（Bō Pō）見識通達敏銳，氣度深遠。廣泛通曉內外典籍，精研大小乘教義。傳燈教授，被同伴所推崇。承化的門人，般若因陀羅跋摩（Bō Rě Yīn Tuó Luó Bá Mó）等人，學業有成，深刻理解義理綱要。現在帶領徒眾在本國弘揚佛法，被當地的國王大臣所欽佩敬重。但他認為出家的釋子不應滯留在一個地方，每六個月就遷移一次，任隨因緣，沒有定所。聽說北方狄族貪婪勇猛，不瞭解道義，佛法要依靠人來弘揚，於是想要去那裡傳播教化。就與道俗十人輾轉向北行走，到達西面可汗葉護（Yè Hù）的衙所。
【English Translation】 English version: Monks from both the East and West Pavilions participated in the translation work together. He was naturally fond of literature, widely read, and was appreciated by Zuo Pu She (Left Minister) Fang Xuanling (Fáng Xuánlíng) very early on, who treated him with courtesy and valued him greatly. In the early years of the Zhenguan (Zhēnguān) reign, the imperial court issued an edict to summon him to the capital. When he arrived in the capital and was about to engage in translation work, he died of illness, failing to begin his translation career. His family members in his hometown mournfully welcomed his coffin. The numerous scriptures he translated in Zhao Prefecture (Zhàozhōu) are recorded in detail in the remaining records.
Continued Biographies of Eminent Monks, Volume 2 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 3
Compiled by Shramana Shi Daoxuan (Shì Dàoxuān) of Ximing Temple (Xīmíng Sì) in the Great Tang Dynasty
Chapter on Translating Scriptures, Three Biographies (Three biographies in this chapter)
Biography of Shramana Bopha (Bō Pō, transliteration, meaning unknown) from Central India at Shengguang Temple (Shèngguāng Sì) in the Tang Capital, One
Biography of Shramana Shi Huize (Shì Huì Zé, personal name) of Qingchan Temple (Qīngchán Sì) in the Tang Capital, Two
Biography of Shramana Shi Huijing (Shì Huì Jìng, personal name) of Jiguo Temple (Jìguó Sì) in the Tang Capital, Three
Parabhakaramitra (Bō Luó Pō Jiā Luó Mì Duō Luó): In Tang language, it means 'Clear Knowledge'. Sometimes called 'Bopha (Bō Pō)', meaning 'Light Wisdom'. He was from Central India, originally from the Kshatriya (Chàlì) royal family, with the surname Kshatriyadeva (Chàlìdì). He became a monk at the age of ten, following his teacher to study, and could recite one laksha (hundred thousand) of Mahayana (Dàchéng) sutras, approximately one hundred thousand gathas (verses). After receiving the full precepts, he studied the Vinaya (Lǜzàng), widely understanding the precepts, and his heart delighted in Chan (Zen) meditation. He also followed virtuous individuals to cultivate meditative practices. Because of diligent cultivation, after twelve years, he traveled south to Nalanda Monastery (Nàlántuó Sì) in Magadha (Mójiātuó Guó). At that time, Master Jiexian (Jièxián) was vigorously promoting the Shiqidilun (Shíqīdìlùn, Seventeen Stages Treatise). Therefore, he listened and studied it. Because this treatise also clarifies the teachings of the Hinayana (Xiǎochéng), he recited one laksha of Hinayana treatises. Bopha (Bō Pō) had penetrating insight and profound demeanor. He widely understood both internal and external scriptures, and deeply studied both Mahayana and Hinayana teachings. He transmitted the lamp of Dharma and taught, and was respected by his companions. His disciples who received his teachings, such as Prajna-Indravarman (Bōrě Yīntuóluó Bámó), achieved academic success and deeply understood the essential principles. Now he leads his disciples to propagate the Dharma in his home country, and is admired and respected by the local kings and ministers. However, he believed that a monk should not stay in one place, but should move every six months, following the conditions, without a fixed abode. Hearing that the Northern barbarians were greedy and brave, and did not understand righteousness, and that the Dharma relies on people to propagate it, he wanted to go there to spread the teachings. So he traveled north with ten monks and laypeople, reaching the yamen (government office) of the Western Khan Yegu (Yè Hù).
法訓勖曾未浹旬。特為戎主深所信伏。日給二十人料。旦夕祇奉。同侶道俗咸被珍遇。生福增敬日倍於前。武德九年。高平王出使入蕃。因與相見。承此風化將事東歸。而葉護君臣留戀不許。王即奏聞。下敕徴入。乃與高平同來謁帝。以其年十二月達京。敕住興善。釋門英達莫不修造。自古教傳詞旨。有所未逾者。皆委其宗緒。括其同異。內計外執指掌釋然。徴問相仇披解無滯。乃上簡聞。蒙引內見。躬傳法理無爽對揚。賜彩四十段。並宮禁新納一領。所將五僧加料供給。重頻慰問勞接殊倫。至三年三月。上以諸有非樂。物我皆空。眷言真要無過釋典。流通之極豈尚翻傳。下詔所司。搜揚碩德備經三教者一十九人。于大興善創開傳譯。沙門慧乘等證義。沙門玄謨等譯語。沙門慧賾慧凈慧明法琳等綴文。又敕上柱國尚書左僕射房玄齡。散騎常侍太子詹事杜正倫。參助勘定。光祿大夫太府卿蕭璟。總知監護。百司供送四事豐華。初譯寶星經。后移勝光。又譯般若燈大莊嚴論。合三部三十五卷。至六年冬。勘閱既周。繕寫云畢。所司詳讀乃上聞奏。下敕各寫十部散流海內。仍賜頗物百段。余承譯僧有差束帛。又敕太子庶子李百藥制序。具如論首。波頗意在傳法。情望若弦。而當世盛德自私諸己。有人云。頗僥倖時譽取馳於後
。故聚名達廢講經論。斯未是弘通者時。有沙門靈佳。卓犖拔群妙通機會。對監護使具述事理云。頗遠投東夏情乖名利。欲使道流千載聲振上古。昔符姚兩代。翻經學士乃有三千。今大唐譯人不過二十。意在明德同證。信非徒說。後代昭奉無疑於今耳。識者僉議攸同。后遂不行。時為太子染患眾治無效。下敕迎頗入內。一百餘日。親問承對不虧帝旨。疾既漸降辭出本寺。賜綾帛等六十段並及時服十具。頗誓傳法化不憚艱危。遠度蔥河來歸震旦。經途所亙四萬有餘。躬赍梵本望並翻盡。不言英彥有墜綸言。本志頹然雅懷莫訴。因而構疾自知不救。分散衣資造諸凈業。端坐觀佛遺表施身。下敕特聽。尋爾而卒于勝光寺。春秋六十有九。東宮下令給二十人。輿尸坐送至於山所。阇維既了。沙門玄謨收拾余骸。為之起塔于勝光寺。在乘師塔東。即貞觀七年四月六日也。有識同嗟法輪輟軫。四年之譯三帙獻功。掩抑慧燈望照惑累。用茲弘道未敢有聞。既而人喪法崩歸愆斯及。伊我東鄙匪咎西賢。悲夫。
釋慧賾。俗姓李。荊州江陵人。早悟非常神思鋒逸。九歲投本邑隱法師出家。隱體其精爽異倫。即度為沙彌。講授之暇誨以幽奧。賾領牒玄理曾不再思。執卷誦文紙盈四十。荊楚秀望欽而美之。初從隱聽涅槃法華。后別聽三
【現代漢語翻譯】 現代漢語譯本：因此，聚眾講經論法的盛況逐漸衰廢。這還不能算是真正弘揚佛法的時候。當時有位名叫靈佳的沙門（佛教出家人），他卓爾不群，才華橫溢，深諳時機。他向監護使詳細陳述了情況，說：『頗遠法師不遠萬里來到東土，他的心意並非追逐名利，而是要使佛法流傳千年，聲名遠播。過去符堅、姚興兩代，翻譯佛經的學士多達三千人。如今大唐的譯經人卻不過二十人。他的心意在於闡明佛德，共同證悟，絕非空談。後代之人必定會傚法尊奉，這一點現在就可以確信。』有見識的人都贊同他的看法。但後來這件事卻沒有實行。當時太子身染重病，各種治療方法都不見效。於是下詔迎請頗遠法師入宮。一百多天里，太子親自向他請教，頗遠法師的回答沒有違背皇帝的旨意。太子的病情漸漸好轉，頗遠法師便辭別返回本寺。皇帝賞賜綾羅綢緞等六十段，以及當季的服裝十套。頗遠法師發誓要弘揚佛法，不畏懼艱難險阻，遠渡蔥嶺來到震旦（中國的古稱）。他所經過的路途有四萬多里。他親自攜帶梵文經本，希望全部翻譯出來。可惜沒有賢才來完成這項事業，他的宏偉志向未能實現，心中的苦悶無處訴說。因此他得了疾病，自知不久於人世。於是將衣物錢財分發出去，用來建造各種凈業（佛教善事）。他端坐觀佛，留下遺表，捨身供養。皇帝下詔特許。不久之後，頗遠法師在勝光寺圓寂，享年六十九歲。東宮下令安排二十個人，用輿車將他的遺體送往山中。荼毗（火葬）完畢后，沙門玄謨收拾了他的遺骸，在勝光寺為他建造了一座塔，就在乘師塔的東邊。那是貞觀七年四月六日。有識之士都感嘆法輪（佛法）停止了轉動。四年時間翻譯了三帙（書卷），獻出了功勞。掩蓋了自己的智慧之光，希望照亮迷惑的眾生。因為這件事，弘揚佛法的事業還沒有人知曉。不久之後，人去世了，佛法也衰落了，過失都歸咎於這件事。我們東土之人不應該責怪西方的賢者。可悲啊！ 釋慧賾（佛教出家人名），俗姓李，是荊州江陵人。他從小就表現出非凡的悟性和敏捷的思維。九歲時，他投奔本邑的隱法師出家。隱法師認為他天資聰穎，與衆不同，就為他剃度為沙彌（小和尚）。在講授佛經之餘，隱法師還向他傳授深奧的佛理。慧賾領悟玄妙的道理，從不需多加思考。他手執書卷誦讀，讀過的紙張堆滿了四十卷。荊楚一帶的賢達之士都欽佩讚美他。起初，他跟隨隱法師聽講《涅槃經》、《法華經》。後來又另外聽講《三...
【English Translation】 English version: Therefore, the gatherings for expounding scriptures and treatises gradually declined. This was not yet a time of true propagation. At that time, there was a Shramana (Buddhist monk) named Lingjia, who was outstanding and exceptionally talented, deeply understanding opportunities. He fully explained the situation to the supervising envoy, saying, 'Dhyana Master Poyuan came from afar to the Eastern Land, his intention is not to pursue fame and fortune, but to make the Dharma flow for thousands of years, and his reputation resound in ancient times. In the past, during the reigns of Fu Jian and Yao Xing, there were as many as three thousand scholars translating scriptures. Now, in the Great Tang Dynasty, there are no more than twenty translators. His intention is to clarify virtue and jointly attain enlightenment, not just empty talk. Future generations will surely follow and honor this, and this can be believed now.' Those with knowledge all agreed with his view. But later this matter was not carried out. At that time, the Crown Prince was seriously ill, and various treatments were ineffective. Therefore, an edict was issued to invite Dhyana Master Poyuan into the palace. For more than a hundred days, the Crown Prince personally asked him for guidance, and Dhyana Master Poyuan's answers did not violate the Emperor's will. As the Crown Prince's condition gradually improved, Dhyana Master Poyuan bid farewell and returned to his temple. The Emperor bestowed sixty bolts of silk and satin, as well as ten sets of seasonal clothing. Dhyana Master Poyuan vowed to propagate the Dharma, not fearing difficulties and dangers, and traveled far across the Pamir Mountains to return to China. The journey he traveled was more than forty thousand li (Chinese miles). He personally carried Sanskrit scriptures, hoping to translate them all. Unfortunately, there were no talents to complete this task, his grand aspirations could not be realized, and his inner distress had nowhere to be expressed. Therefore, he fell ill, knowing that he would not live long. So he distributed his clothing and money to build various pure karmas (Buddhist good deeds). He sat upright contemplating the Buddha, leaving a final testament, offering his body as a sacrifice. The Emperor issued an edict granting special permission. Soon after, Dhyana Master Poyuan passed away at Sheng Guang Temple, at the age of sixty-nine. The Eastern Palace ordered twenty people to transport his body in a hearse to the mountains. After cremation, Shramana Xuanmo collected his remains and built a pagoda for him at Sheng Guang Temple, east of the Master Cheng's pagoda. That was on the sixth day of the fourth month of the seventh year of the Zhenguan era. Those with knowledge all lamented that the Dharma wheel (the teachings of the Buddha) had stopped turning. In four years, he translated three fascicles (scrolls), offering his merits. He concealed his own light of wisdom, hoping to illuminate confused beings. Because of this matter, the work of propagating the Dharma has not been heard of. Soon after, the person passed away, and the Dharma declined, and the fault was attributed to this matter. We people of the Eastern Land should not blame the sages of the West. Alas! Shramana Huize (name of a Buddhist monk), whose secular surname was Li, was a native of Jiangling in Jingzhou. From an early age, he showed extraordinary understanding and sharp thinking. At the age of nine, he joined the monk Yin at the local Yin Dharma Temple. Monk Yin considered him to be intelligent and different from others, so he ordained him as a Shramanera (novice monk). In addition to teaching Buddhist scriptures, Monk Yin also taught him profound Buddhist principles. Huize understood the profound principles without much thought. He held the scrolls and recited, and the papers he read filled forty volumes. The virtuous people of Jingchu admired and praised him. At first, he followed Monk Yin to listen to the Nirvana Sutra and the Lotus Sutra. Later, he listened to the Three...
論。皆剖析新奇。抗擬摽會。開皇中年江陵寺。大興法席群師云赴。道俗以賾嘉績夙成。咸欲觀其器略。共請為法主。顧惟披導有旨。因而踐焉。甫年十二。創開涅槃。比事吐詞義高常伯。論難相繼。辯答冷然。少長莫不緘心。頌聲載路。荊州刺史宜龍公元壽。聞其幼譽。驚挺親駕謁焉。素倍前聞大相褒賞。以事奏聞云。希世卓秀者也。登即有詔。令本州備禮所在恭送。既達京輦殊蒙慰引。賜納僧伽梨並衣一襲。仍令住清禪寺。從容法侶敦悅玄儒。才藻屢揚汲引無竭。預有衣冠士族。皆來展造門庭。莫不讚其洽聞博達。機捷之謂也。末厭煩梗思濟清神。乃從應禪師。稟資心學。掩關兩載。情蹈諸門。遂語默于賢聖之間。談授于經緯之理。值隋氏云喪法事淪亡。道闋當年情欣棲靜。以大業末歲。移卜終南之高冠嶺。因巖構室疏素形心。會唐運勃興蒼生攸濟。賾不滯物我。來從帝城。講誨暫揚。傾都請道。武德年內釋侶云繁。屢建法筵皆程氣宇。時延興寺。百座講仁王經。王公卿士並從盛集。沙門吉藏爰豎論宗。聲辯天臨貴賤傾目。賾才施銳責。言清理詣思動幾微神彩驚越四部駭心百辟。藏顧而嘆曰。非惟論辯難繼。抑亦銀鉤罕蹤。今上在蕃親觀論府。深相結納擬為師友。六使來召令赴別第。賾以生名殺身之累。由來有人
。退讓余詞一不聞命。及貞觀開譯。詔簡名僧眾以文筆知名兼又統詳論旨。乃任為翻論之筆。譯訖奏聞。有敕賜帛百匹衣服一具。賾又著論序曰般若燈論者。一名中論。本有五百偈。借燈為名者。無分別智有寂照之功也。舉中標目者。鑒亡緣觀等離二邊也。然則燈本無心智也。亡照法性平等。中義在斯。故寄論以明之也。若夫尋論滯旨。執俗迷真。顛倒斷常之間。造次有無之內。守名喪實攀葉亡根者。豈欲爾哉。蓋有由矣。請試陳之。若乃構分別之因。招虛妄之果。惑累熏其內識。惡友結其外緣。致使慢聳崇山見深滄海恚火難觸詞鋒罕當。聞說有而快心。聽談空而起謗。六種偏執各謂非偏。五百論師諍陳異論。或將邪亂正。或以偽齊真。識似悟而翻迷。教雖通而更壅。可謂捐珠玩石。棄寶負薪。觀畫怖龍。尋跡怯象。愛好如此。良可悲夫。龍樹菩薩救世挺生。呵嗜慾而發心。閱深經而自鄙。蒙獨尊之懸記。然法炬于閻浮。且其地越初依。功超伏位。既窮一實且究二能。佩兩印而定百家。混三空而齊萬物。點塵劫數歷試諸難。悼彼群迷故作斯論。文玄旨妙破巧申工。被之鈍根多生怯退。有分別明菩薩者。大乘法將體道居衷。遐覽真言為其釋論。開秘密藏賜如意珠。略廣相成師資互顯。至如自乘異執郁起千端。外道殊計紛
然萬緒。驢乘競馳于駕駟。螢火爭耀于龍燭。莫不標其品類顯厥師宗。玉石既分玄黃也判。西域染翰乃有數家。考實析微此為精詣。若含通本末有六千偈。梵文如此。翻則減之。我皇帝。神道邁于羲皇。陶鑄侔于造化。崇本息末。無為太平。守母存子不言而治。以為聖教東流年淹數百。而億象所負闕者猶多。希見未聞勞于寤寐。中天竺國三藏法師波頗蜜多羅。學兼半滿博綜群詮。喪我怡神搜玄養性。遊方在念利物為懷。故能附弋傳身舉煙命伴。冒冰霜而越蔥嶺。犯風熱而度沙河。時積五年途經四萬。以大唐貞觀元年。頂戴梵文至止京輦。昔秦徴童壽苦用戎兵。漢請摩騰遠勞蕃使。詎可方茲感應道契冥符。家國休祥德人爰降。有司奏見。殊悅帝心。敕住興善勝光。即傳新經之始。仍召義學沙門及王公宰輔。對翻此論。研核幽旨。去華存實。目擊則欣其會理。函杖則究其是非。文雖定而覆詳。義乃明而重審。歲在壽星。檢勘云畢。其為論也。觀明中道。而存中失觀。空顯第一而得一乖空。然司南之車本示迷者。照膽之鏡爲鑑邪人。無邪則鏡無所施。不迷則車不為用。斯論破申。其猶此矣。雖復斥內遮外盡妄窮真。而存乎妙存。破如可破。蕩蕩焉。恢恢焉。迎之靡測其源。順之罔知其末。信是鎣心神之砥礪。越溟海之舟輿。
【現代漢語翻譯】 現代漢語譯本： 然而世間萬事紛繁複雜。乘坐驢車的人競相追逐乘坐駟馬車的人，螢火蟲的光芒也妄想與龍燭的光輝爭艷。人們無不標榜自己的品類，彰顯自己的師承。玉石和瓦礫已經區分開來，黑色和黃色也判然有別。西域的譯經者雖多，但真正能做到考證翔實、剖析精微的，唯有此一家。這部論著如果包含全部的本末，應有六千偈（gatha，頌），梵文原本如此，翻譯成漢文後會有所減少。 我朝皇帝，神聖功德超越了伏羲和黃帝，教化百姓的功績堪比天地造化。崇尚根本，止息末節，以無為而達到天下太平。傚法母道，保全赤子之心，不發號施令而天下大治。因為佛教傳入中國已經數百年，但所缺少的經典仍然很多，所以日夜思念，渴望見到未曾見過的佛經。 中天竺國（Magadha，古代印度中部地區）的三藏法師（Tripitaka Master）波頗蜜多羅（Prabhāmitra），精通大乘和小乘佛教，博覽各種經論。他爲了捨棄自我，怡養精神，探究玄妙的佛理，修養清凈的本性，四處遊歷，念念不忘利益眾生。所以能夠像鴻雁一樣遷徙，像舉煙求救一樣尋找同伴，冒著冰霜翻越蔥嶺（Pamir Mountains），頂著風熱穿越沙漠。歷時五年，行程四萬里，在大唐貞觀元年，帶著梵文佛經來到京城。 過去秦始皇徵用童男童女，耗費大量兵力；漢明帝迎請摩騰（Kāśyapa Mātanga）等僧人，遠道而來，勞師動眾。這些都無法與今天的感應道交、冥冥中契合相比。國家吉祥安寧，有德之人應運而生。有關部門上奏此事，皇帝非常高興，下令讓波頗蜜多羅（Prabhāmitra）住在興善寺和勝光寺，開始翻譯新的佛經。同時召集精通佛學的沙門（śrāmaṇa，出家僧人）、王公大臣，共同翻譯這部論著，研究其中深奧的旨意，去除華麗的辭藻，保留實在的內容。大家親眼看到，都欣喜於它符合佛理；遇到疑問，就徹底探究是非曲直。文字雖然已經確定，但還要反覆推敲；義理已經明白，還要再三審察。在壽星當值的年份，校勘完畢。這部論的宗旨是，觀察明白中道（Madhyamā），但執著于中道就失去了觀察的意義；宣揚空性（Śūnyatā）是第一要義，但如果執著于空性，就違背了空性的真諦。然而，指南車本來是為迷路的人指示方向的，照膽鏡是爲鑑別邪惡的人而設的。如果沒有邪惡，照膽鏡就沒有用處；如果不迷路，指南車就沒有存在的必要。這部論的破斥申辯，就像這樣。雖然它破斥內在的執著，遮蔽外在的誘惑，窮盡虛妄，探求真理，但仍然要保持微妙的存留，破除可以破除的。它是如此的廣闊無垠，迎向它，無法測度它的源頭；順應它，無法知曉它的末尾。相信它是磨礪心靈的砥石，是渡越茫茫大海的舟船。
【English Translation】 English version: However, myriad affairs are complex. Those riding donkeys race against those driving four-horse chariots. The light of fireflies vies with the brilliance of dragon candles. All invariably mark their categories and display their teachers' lineages. Jade and stone are distinguished, black and yellow are differentiated. Among the scribes of the Western Regions, there are several schools, but this one is the most refined in its thorough examination and subtle analysis. If it contains the complete beginning and end, there would be six thousand gathas (verses). Such is the Sanskrit text; the translation will reduce it. Our Emperor's divine virtue surpasses that of Fuxi and Huangdi, his transformative influence matches that of creation. He values the root and suppresses the branches, achieving peace through non-action. He preserves the mother and cherishes the child, governing without speaking. Because the Holy Teaching has flowed eastward for hundreds of years, yet many scriptures are still lacking, he longs to see and hear what has not yet been seen or heard, laboring in his waking and sleeping hours. The Tripitaka Master Prabhāmitra from Central India (Magadha), proficient in both Hinayana and Mahayana, extensively studied various treatises. To relinquish the self, nurture the spirit, explore the profound, and cultivate the pure nature, he traveled widely, always mindful of benefiting beings. Therefore, he was able to migrate like a wild goose, seek companions like signaling with smoke, braving frost and snow to cross the Pamir Mountains, enduring wind and heat to traverse the desert. After five years and forty thousand miles, in the first year of the Zhenguan era of the Great Tang Dynasty, he arrived in the capital, bearing the Sanskrit scriptures. In the past, Emperor Qin conscripted young boys and girls, expending much military force; Emperor Ming of the Han Dynasty invited monks like Kāśyapa Mātanga, causing them to travel far and wide, troubling many. These cannot compare to today's response and connection, the silent accord. The nation is auspicious and peaceful, and virtuous people are born in response. The officials reported this matter, and the Emperor was greatly pleased. He ordered Prabhāmitra to reside in the Xingshan and Shengguang monasteries, beginning the translation of the new scriptures. He also summoned learned śrāmaṇas (monks), princes, and ministers to jointly translate this treatise, studying its profound meaning, removing flowery language, and preserving the essential content. Seeing it firsthand, all rejoiced that it conformed to the Dharma; encountering doubts, they thoroughly investigated right and wrong. Although the text was finalized, it was repeatedly reviewed; although the meaning was clear, it was repeatedly examined. In the year when the star of longevity was in position, the collation was completed. The purpose of this treatise is to observe and understand the Middle Way (Madhyamā), but clinging to the Middle Way loses the meaning of observation; to proclaim emptiness (Śūnyatā) as the foremost principle, but clinging to emptiness violates the true meaning of emptiness. However, the south-pointing chariot was originally for guiding those who are lost, and the mirror for illuminating the gallbladder was for discerning evil people. Without evil, the mirror has no use; without being lost, the chariot is unnecessary. The refutation and defense of this treatise are like this. Although it refutes internal attachments, shields against external temptations, exhausts falsehood, and seeks truth, it still maintains subtle preservation, dispelling what can be dispelled. It is so vast and boundless; facing it, one cannot fathom its source; following it, one cannot know its end. Truly, it is the whetstone for sharpening the mind and spirit, the boat for crossing the vast ocean.
駭昏識之雷霆。照幽途之日月者矣。此土先有中論四卷。本偈大同。賓頭盧伽為之註解晦其部執。學者昧焉。此論既興可為龜鏡。庶明達君子。詳而味之。序成未即聞上。帝敕秘書監虞世南作序。見賾之所制。嘆咽無以加焉。因奏聞上。仍以序列于卷首。所在傳寫緘于經藏。以貞觀十年四月六日終於所住。春秋五十有七。葬于京郊之東。列隧立碑頌其芳德。太常博士褚亮為文。自賾之知道。倫等崇其辯機。時俗以擬慧乘。固為篤論。詞注難窮。無施不遂。講華嚴大品涅槃大智度攝大乘及中百諸論。皆筌釋章部決滯有聞。又誦涅槃法華。音文淳美。時為眾述。清囀動神。又抽減什物。用寫藏經。尋閱才止便修虔奉。又善導達眾首舒暢物情。為諸文雄之所稱敘。特明古蹟偏曉書畫。京華士子屢陳真偽。皆資其口實定其人世。文章詞體頗預能流。草[柰*頁]筆功名疏臺府。每有官供勝集。必召而處其中。公卿執紙請書填赴。賾隨紙賦筆飛驟如風。藻蔚雄態綺華當世。故在所流詠耽玩極多。懸諸屏障。或銘座右。著集八卷行世。
釋慧凈。俗姓房氏。常山真定人也。家世儒宗。鄉邦稱美。凈即隋朝國子博士徽遠之猶子也。生知天挺雅懷篇什。風格標峻器宇沖邈。年在弱歲早習丘墳。便曉文頌榮冠閭里。十四出家。志業
【現代漢語翻譯】 現代漢語譯本： 他（窺基）是照亮昏昧意識的雷霆，是照亮幽暗道路的日月啊！此地（指中國）先前有《中論》四卷，其偈頌與梵本大體相同。賓頭盧伽（Pindolabharadvaja，十六羅漢之一）為之作註解，但隱晦了他的部派執見，學者們對此感到迷惑。現在這部《成唯識論》興起，可以作為借鑑。希望明達的君子，詳細地品味它。序文寫成后，未立即上呈皇帝。皇帝敕令秘書監虞世南作序，看到窺基所作的序文，讚歎不已。於是上奏皇帝，仍將此序排列在書卷之首。此論在各地傳抄，珍藏於經藏之中。窺基於貞觀十年四月六日，在他所居住的地方去世，享年五十七歲。安葬在京城郊外的東邊，樹立墓道和石碑，頌揚他的美德。太常博士褚亮為他撰寫碑文。自從倫等人知道窺基的才能后，就推崇他的辯才，當時的人們將他比作慧乘（一位著名的僧人），這確實是公允的評價。他的言辭和註釋深奧難窮，無論做什麼都能成功。他講解《華嚴經》、《大品般若經》、《涅槃經》、《大智度論》、《攝大乘論》以及《中論》、《百論》等諸多論典，都能精闢地解釋章節和解決疑難，很有名聲。他又誦讀《涅槃經》、《法華經》，音調和文辭純正優美，時常為大眾講述，清亮的歌聲感動神靈。他又節省自己的財物，用來抄寫藏經。稍微休息一下，就又虔誠地奉獻。他又善於引導大眾，舒緩人們的情緒，被諸位文豪所稱讚。他特別精通古蹟，通曉書法和繪畫。京城的士子們多次請他鑑定書畫的真偽，都依靠他的判斷來確定其價值。他的文章和詞賦頗有才華，草書和隸書的功力使他沒有在臺府任職。每當有官方的盛大集會，必定召他參加。公卿們拿著紙張請他題字，絡繹不絕。窺基隨著紙張揮筆，速度如風。他的文采華麗雄壯，綺麗華美，在當時很有名。所以在各地流傳的他的作品，人們都非常喜歡，懸掛在屏障上，或者銘刻在座右。他著有文集八卷，流傳於世。 釋慧凈，俗姓房氏，常山真定人。家世是儒學世家，鄉里稱讚。慧凈是隋朝國子博士徽遠的侄子。他天生聰慧，雅好詩文。風格高峻，氣度不凡。年少時就學習儒家經典，很早就精通文章，在鄉里獲得美名。十四歲出家，立志修行。
【English Translation】 English version: He (Kuiji) is the thunder that illuminates the darkness of consciousness, the sun and moon that light up the obscure path! Here in this land (referring to China), there were previously four volumes of the Mūlamadhyamakakārikā (Zhong Lun 中論, Treatise on the Middle Way), whose verses were largely the same as the Sanskrit original. Pindolabharadvaja (one of the Sixteen Arhats) wrote annotations for it, but obscured his sectarian views, leaving scholars confused. Now that this Vijñaptimātratāsiddhi (Cheng Weishi Lun 成唯識論, Treatise on the Establishment of the Doctrine of Consciousness-Only) has arisen, it can serve as a mirror for reflection. It is hoped that enlightened gentlemen will examine and savor it in detail. After the preface was written, it was not immediately presented to the emperor. The emperor ordered Yu Shinan, the Secretary of the Imperial Secretariat, to write a preface. Upon seeing the preface written by Kuiji, he was full of praise. Thereupon, he presented it to the emperor, and this preface was placed at the beginning of the scroll. This treatise was copied and circulated everywhere, and treasured in the sutra repositories. Kuiji passed away on the sixth day of the fourth month of the tenth year of the Zhenguan era, at the place where he resided, at the age of fifty-seven. He was buried to the east of the capital, and a spirit way and stele were erected to praise his virtues. Chu Liang, a Doctor of the Court of Imperial Sacrifices, wrote the inscription for him. Since Lun and others learned of Kuiji's talents, they admired his eloquence. People at the time compared him to Hui Cheng (a famous monk), which was indeed a fair assessment. His words and annotations were profound and inexhaustible, and he succeeded in everything he did. He lectured on the Avatamsaka Sutra (Hua Yan Jing 華嚴經, Flower Garland Sutra), the Mahaprajnaparamita Sutra (Da Pin Bore Jing 大品般若經, Larger Perfection of Wisdom Sutra), the Nirvana Sutra (Niepan Jing 涅槃經), the Mahaprajnaparamitopadesa (Da Zhi Du Lun 大智度論, Great Treatise on the Perfection of Wisdom), the Mahayanasamgraha (She Da Cheng Lun 攝大乘論, Compendium of the Mahayana), as well as the Madhyamaka and Sata Sastra (Zhong Lun 中論, Bai Lun 百論, Treatise on the Middle Way and One Hundred Treatises), and was able to explain the chapters and resolve doubts with great renown. He also recited the Nirvana Sutra and the Lotus Sutra (Fahua Jing 法華經), with pure and beautiful tones and words. He often lectured to the assembly, and his clear singing moved the spirits. He also saved his own possessions to copy the Tripitaka. As soon as he rested, he would devoutly dedicate himself again. He was also good at guiding the assembly, soothing people's emotions, and was praised by the literary giants. He was particularly knowledgeable about ancient relics and was skilled in calligraphy and painting. The scholars of the capital often asked him to authenticate paintings and calligraphy, and they all relied on his judgment to determine their value. His articles and poems were quite talented, and his cursive and clerical script skills prevented him from serving in the central government. Whenever there were grand official gatherings, he was always invited to attend. Officials and nobles would hold paper and ask him to write inscriptions, flocking to him. Kuiji would write as the paper was presented, his speed as fast as the wind. His writing style was magnificent and beautiful, and he was famous at the time. Therefore, his works were widely circulated and greatly admired, hung on screens or inscribed on seats. He wrote a collection of eight volumes, which was circulated in the world. 釋Hui Jing, whose lay surname was Fang, was a native of Zhending in Changshan. His family was a family of Confucian scholars, praised by the local community. Hui Jing was the nephew of Hui Yuan, a Doctor of the State Academy in the Sui Dynasty. He was born intelligent and fond of poetry. His style was lofty and his demeanor extraordinary. He studied Confucian classics at a young age and was proficient in writing at an early age, gaining fame in his hometown. He left home at the age of fourteen, determined to cultivate.
弘遠。日頌八千餘言。總持詞義罕有其比。游聽講肆咨質碩疑。徴究幽微每臻玄極。聽大智度及余經部。神辨孤拔見聞驚異。有志念論師。馳名東夏。時號窮小乘之巖穴也。乃從聽習雜心婆沙。學周兩遍大義精通。根葉搜求務括清致。由是嘉聲遠布。學徒欽屬。開皇之末來儀帝城。屢折重關更馳名譽。大業初歲。因尋古蹟至於槐里。遇始平令楊宏集諸道。俗于智藏寺欲令道士先開道經。於時法侶雖殷。無敢抗者。凈聞而謂曰。明府盛結四部銓衡兩教。竊有未喻。請咨所疑。何者賓主之禮自有常倫。其猶冠屨不可顛倒。豈于佛寺而令道士先為主乎。明府教義有序。請不墜績。令曰有旨哉。幾誤諸后即令僧居先坐。得無辱矣。有道士于永通。頗挾時譽。令懷所重。次立義曰。有物混成先天地生。吾不知其名。字之曰道。令即命言申論。仍曰。法師必須詞理切對。不得犯平頭上尾。於時令冠平帽。凈因戲曰。貧道既不冠帽。寧犯平頭。令曰。若不犯平頭。當犯上尾。凈曰。貧道脫屣升床。自可上而無尾。明府解巾冠帽。可謂平而無頭。令有靦容。凈因問通曰有物混成。為體一故混。為體異故混。若體一故混。正混之時已自成一。則一非道生。若體異故混。未混之時已自成二。則二非一起先生道冠余列。請為稽疑。於是通遂茫
然。忸怩無對。凈曰。先生既能開關延敵。正當鼓怒餘勇。安得事如桃李更生荊棘。仍顧令曰。明府既為道助。何以救之。令遂𧹞然。爾後頻有援救。皆應機偃仆。罔非覆軌。自爾大小雙玩研味逾深。注述之餘尋繹無暇。卻掃閑室統略舊宗。纘述雜心玄文。為三十卷。包括群典籠罩古今。四遠英猷皆參沉隱。末又以俱舍所譯詞旨宏富雖有陳跡未盡研求。乃無師獨悟思擇名理。為之文疏三十餘卷。遂使經部妙義接紐明時。罽賓正宗傳芳季緒。學士穎川庾初孫。請注金剛般若。乃為釋文舉義。郁為盛作。窮真俗之教原。盡大乘之秘要。遐邇流佈書寫誦持。文學詞林傳諸心口聲績相美接肩恒聞。太常博士褚亮。英藻清拔名譽早聞。欽此芳猷為之序引。其詞曰。若夫大塊均形。役智從物。情因習改。性與慮遷。然則達鑒窮覽。皎乎先覺。炳慧炬以出重昏。拔愛河而升彼岸。與夫輪轉萬劫蓋染六塵。流遁以徇無涯。踳駁而趨捷逕。不同日而言也。穎川庾初孫。早弘篤信。以為般若所明歸於正道。顯大乘之名相。標不住之宗極。出乎心慮之表。絕於言像之外。是以結髮受持多歷年所。雖妙音演說成誦不虧。而靈源邃湛或有未悟。嗟迷方之弗遠。眷砥途而太息。屬有慧凈法師。博通奧義。辯同炙輠理究連環。庾生入室研畿。伏膺善誘
。乘此誓願仍求注述。法師懸鏡忘疲。衢樽自滿。上憑神應之道。傍盡心機之用。敷暢微言宣揚至理。曩日舊疑渙焉冰釋。今茲妙義朗若霞開。為像法之樑棟。變群生之耳目。辭峰秀上。映鷲岳而相高。言泉激壯。赴龍宮而競遠。且夫釋教西興。道源東注。世閱賢智才兼優洽。精該睿旨罕見其人。今則沙門重闡。藉甚當世。想此玄宗郁為稱首。歲惟閹茂始創懷油。月躔仲呂爰茲絕筆。緇俗攸仰軒蓋成陰。扣鐘隨其大小。鳴劍發其光辨。一時學侶專門受業。同涉波瀾遞相傳授。方且顧蔑林遠。俯視安生。獨步高衢對揚正法。遼東真本。望懸金而不刊。指南所寄。藏群玉而無朽。豈不盛哉。豈不盛哉。武德初歲。時為三府官寮上下咸集延興。京城大德競陳言論。有清禪法師。立破空義。聲色奮發厲逸當時。相府記室王敬業。啟上曰。登座法師義鋒難對。非紀國慧凈無以挫其銳者。即令對論。凈曰。今在英雄之側。廁龍象之間。奉對上人難為高論。雖然敢藉斂秋霜之威。布春雨之澤。使慧凈咨質小疑。令法師揄揚大慧。豈非佛法之盛哉。因問曰。未審破空。空有何破。答曰。以空破空非以有破。難曰。執空為病。還以空破。是則執有為病。還以有除。覆卻往還遂無以解。貞觀二年新經既至。將事傳譯。下敕所司搜選名德。凈
當斯集。筆受大莊嚴論。詞旨深妙曲盡梵言。宗本既成。並纘文疏為三十卷。義冠古今。英聲藉甚。三藏法師對僕射房玄齡鴻臚唐儉庶子杜正倫于志寧。撫凈背而嘆曰。此乃東方菩薩也。自非精爽天拔。何以致斯言之極哉。其為異域見欽如此。至貞觀十年。本寺開講。王公宰輔才辯有聲者。莫不畢集。時以為榮望也。京輔停輪盛言陳抗。皆稱機判委綽有餘逸。黃巾蔡子晃成世英。道門之秀。才申論擊因遂徴求。自覆義端失其宗緒。凈乃安詞調引。晃等飲氣而旋。合坐解頤貴識同美。爾後專當法匠結眾敷弘。標放明穆聲懋臺府。梁國公房玄齡。求為法友。義結俗兄。晨夕參謁躬盡虔敬。四事供給備展翹誠。凈體斯榮問。忘身為法。又撰法華經纘述十卷。勝鬘仁王般若溫室盂蘭盆上下生各出要纘。盛行於世。並文義綺密。高彥推之。故其每有弘通。光揚佛日。緇素云踴慶所洽聞。於時大法廣弘充溢天壤。頗亦凈之功也。然末代所學庸淺者多。若不關外則言無所厝。如能摧伏異道。必以此學為初。每以一分之功游心文史。贊引成務兼濟其神。而性慕風流。情寄仁厚。泛愛為心忘己接物。舒寫言晤終日無疲。故使遠近聞風參請填委。皆應變接敘。神悅而歸。或筆賦緣情觸興斯舉。留連旬日動成文會。和琳法師初春法集之作曰。
鷲嶺光前選。祇園表昔恭。哲人崇踵武。弘道會群龍。高座登蓮葉。麈尾振霜松。塵飛揚雅梵。風度引疏鐘。靜言澄義海。發論上詞鋒。心虛道易合。跡廣席難重。和風動淑氣。麗日啟時雍。高才掞雅什。顧己濫朋從。因茲仰積善。靈華庶可逢。又與英才言聚。賦得昇天行。詩曰。馭風過閬苑。控鶴下瀛洲。欲采三芝秀。先從千仞游。駕鳳吟虛管。乘槎泛淺流。頹齡一已駐。方驗大椿秋。又和盧贊府游紀國道場詩曰。日光通漢室。星彩晦周朝。法城從此構。香閣本岧峣。珠盤仰承露。剎鳳俯摩宵。落照侵虛牖。長虹拖跨橋。高才暫騁目。云藻遂飄飖。欲追千里驥。終是謝連鏕。又于冬日普光寺臥疾。值雪簡諸舊遊。詩曰。臥痾苦留滯。辟戶望遙天。寒云舒復卷。落雪斷還連。凝華照書閣。飛素婉琴絃。回飄洛神賦。皓映齊紈篇。縈階如鶴舞。拂樹似花鮮。從賞豐年瑞。沈憂終自憐。於是帝朝宰貴趙公燕公以下名臣和系將百許首。中書舍人李義府。文菀之英秀者也。美之不已。為詩序云。由斯聲唱更高。玄儒屬目。翰林文士推承冠絕。競述新制請擿瑕累。凈以人之作者差非奇挺。乃搜采近代藻銳者。撰詩英華。一帙十卷。識者懷鉛探其冠冕。吳王咨議劉孝孫。文才翹拔。為之序曰。釋教之為義也大矣哉。智識所不能名言
【現代漢語翻譯】 鷲嶺（G鷲峰，佛陀曾在此說法）光前選，祇園（祇樹給孤獨園，佛陀在世時重要的精舍）表昔恭。哲人崇踵武，弘道會群龍。高座登蓮葉，麈尾振霜松。塵飛揚雅梵，風度引疏鐘。靜言澄義海，發論上詞鋒。心虛道易合，跡廣席難重。和風動淑氣，麗日啟時雍。高才掞雅什，顧己濫朋從。因茲仰積善，靈華庶可逢。 又與英才言聚，賦得昇天行。詩曰：馭風過閬苑（神仙居住的園林），控鶴下瀛洲（傳說中的神仙居所）。欲采三芝秀，先從千仞游。駕鳳吟虛管，乘槎泛淺流。頹齡一已駐，方驗大椿秋。 又和盧贊府游紀國道場詩曰：日光通漢室，星彩晦周朝。法城從此構，香閣本岧峣。珠盤仰承露，剎鳳俯摩宵。落照侵虛牖，長虹拖跨橋。高才暫騁目，云藻遂飄飖。欲追千里驥，終是謝連鏕。 又于冬日普光寺臥疾，值雪簡諸舊遊。詩曰：臥痾苦留滯，辟戶望遙天。寒云舒復卷，落雪斷還連。凝華照書閣，飛素婉琴絃。回飄洛神賦，皓映齊紈篇。縈階如鶴舞，拂樹似花鮮。從賞豐年瑞，沈憂終自憐。 於是帝朝宰貴趙公燕公以下名臣和系將百許首。中書舍人李義府，文菀之英秀者也。美之不已。為詩序云：由斯聲唱更高，玄儒屬目。翰林文士推承冠絕。競述新制請擿瑕累。凈以人之作者差非奇挺。乃搜采近代藻銳者。撰詩英華。一帙十卷。識者懷鉛探其冠冕。吳王咨議劉孝孫，文才翹拔。為之序曰：釋教之為義也大矣哉。智識所不能名言。
【English Translation】 English version: The selection of Vulture Peak (Grdhrakuta, where the Buddha often preached) shines before, and Jetavana (Jetavana Anathapindika's Monastery, an important monastery during the Buddha's time) expresses the reverence of the past. Wise men admire and follow the footsteps, spreading the Dharma gathers a host of dragons. Ascending the lotus leaf on the high seat, the horsetail whisk waves like a frosted pine. Dust flies, praising the elegant Sanskrit, the demeanor leads the distant bell. Quiet words clarify the sea of meaning, arguments rise to the peak of rhetoric. An empty heart easily aligns with the Way, vast traces make the seat difficult to bear. A gentle breeze stirs auspicious air, a beautiful sun opens a time of harmony. High talent composes elegant poems, I consider myself unworthy to be among friends. Therefore, I look up to accumulated goodness, hoping to encounter spiritual brilliance. Again, gathering with talented individuals, composing 'Ascending to Heaven'. The poem says: Riding the wind, passing the Langyuan (gardens where immortals live), controlling cranes descending to Yingzhou (legendary abode of immortals). Wanting to pick the finest of the three lingzhi mushrooms, first travel a thousand ren (ancient Chinese unit of length). Riding a phoenix, playing a flute in the void, riding a raft, floating on shallow streams. Declining years have already paused, now verifying the autumn of a great catalpa tree. Also, responding to Lu Zanfu's poem about visiting the Jiguo Taoist Temple: The sunlight reaches the Han court, the starlight dims the Zhou dynasty. The Dharma city is built from here, the fragrant pavilion is originally tall and majestic. A pearl plate looks up to receive dew, a temple phoenix overlooks and rubs the night sky. The setting sun invades the empty window, a long rainbow drags across the bridge. High talent briefly opens the eyes, cloud-like writings then flutter and drift. Wanting to chase a thousand-li horse, ultimately, it is Xie Lian's bridle. Also, lying ill in Puguang Temple in winter, encountering snow, I send a letter to old friends. The poem says: Lying ill, suffering from lingering illness, opening the door, gazing at the distant sky. Cold clouds stretch and roll again, falling snow breaks and connects again. Coagulated brilliance illuminates the study pavilion, flying silk gently caresses the zither strings. Returning and fluttering, like the 'Ode to the Goddess of the Luo River', bright and shining, like a Qi silk fan. Circling the steps like a crane dance, brushing the trees like fresh flowers. From appreciating the auspiciousness of a bountiful year, sinking into sorrow, ultimately pitying myself. Therefore, the eminent officials below Duke Zhao and Duke Yan of the imperial court composed nearly a hundred poems in response. Li Yifu, a drafter in the Chancellery, was an outstanding talent in literature. He praised them endlessly and wrote a preface to the poems, saying: 'From this, the singing voice is even higher, attracting the attention of both Xuan (Daoism) and Confucianism. The scholars of the Hanlin Academy push and inherit the crown of excellence. They compete to describe new creations and request the removal of flaws. Considering that the authors are not particularly outstanding, they searched and collected the sharpest talents of modern times and compiled 'Poetry Essence', one set of ten volumes. Those who know, holding pencils, explore its crown. Liu Xiaosun, advisor to the King of Wu, was outstanding in literary talent. He wrote a preface for it, saying: 'The meaning of Buddhism is great! Knowledge and understanding cannot fully express it.'
。視聽所不得聞見。馬鳴龍樹。弘聖旨於前。慧遠道安。闡微言於後。至於紹高蹤而孤引。踵逸軌以遐征。誰之謂歟慧凈法師即其人矣。法師淳和稟氣川岳降精。神解內融心幾外朗。髫年對日丱歲參玄。擢本森稍。干云階乎尺木。長瀾淼漫。浴日道乎蒙泉。而慧炬夙明禪枝早茂。臨閱川而軫慮。眷定水以怡神。慨彼勞生悟茲常樂。三乘奧義煥矣冰消。二諦法門怡然理順。俄而發軔東夏。杖錫西秦。至於講肆法筵。耹嘉聲而響赴。剖疑析滯。服高義而景從。明鏡屢照而不疲。鴻鐘待扣而斯應。窮涯盈量。虛往實歸。誠佛法之棟樑。實僧徒之領袖者也。余昔游京輦。得申景慕。寥寥凈域披雲而見光景。落落閑居入室而生虛白。法師導余以實際。誘余以真如。挹海不知其淺深。學山徒仰其峻極。嘗以法師敷演之暇。商確翰林。若乃園柳天榆之篇。阿閣綺窗之詠。魏王北山陳思南國。嗣宗之賦明月。彭澤之摛微雨。逮乎顏謝掞藻任沈遒文。足以理會八音。言諧四始。咸遞相祖述。郁為龜鏡。豈獨光于曩代而無繼軌者乎。近世文人才華間出。周武帝振彼雄圖削平漳滏。隋高祖韞茲英略戡定江淮。混一車書大開學校。溫邢譽高於東夏。徐庾價重於南荊。王司空孤秀一時。沈恭子標奇絕代。凡此英彥安可闕如。自參墟啟祚重光景曜。
【現代漢語翻譯】 視聽所不能聽也不能看。Maming（馬鳴，佛教哲學家）和Nagarjuna（龍樹，佛教哲學家）。在先前弘揚聖旨，慧遠和道安在之後闡述精微的佛法。至於繼承高尚的足跡而獨自前進，追隨隱逸的軌跡而遠行，說的是誰呢？就是慧凈法師了。法師秉性純樸溫和，稟受了川岳的精華降生。精神上的理解內在於心，心思的機敏顯露于外。年少時就對著太陽，童年時就參悟玄機。樹立根本，枝條繁茂，樹幹高聳入雲，憑藉著小小的樹木；長長的波濤浩渺無邊，沐浴著太陽，源於蒙泉。而且智慧的火炬很早就明亮，禪定的枝條很早就茂盛。面臨四川而擔憂，眷戀定水而怡悅精神。慨嘆那些為生活奔波的人，領悟這永恒的快樂。三乘（Śrāvakayāna，Pratyekabuddhayāna，Bodhisattvayāna）的奧義，像冰雪一樣消融。二諦（俗諦和真諦）的法門，怡然自得地順應道理。不久就從東夏出發，拄著錫杖前往西秦。至於講經說法的地方，聽到美好的聲音就紛紛前往。剖析疑難，消除滯礙，敬佩高尚的道義而景仰追隨。像明鏡一樣多次照耀而不疲倦，像洪鐘一樣等待敲擊而應聲迴應。窮盡邊涯，充滿度量，空虛而去，充實而歸。真是佛法的棟樑，真是僧徒的領袖啊。我過去在京城遊歷，得以表達景仰之情。稀疏的清凈之地，撥開雲霧才能見到光景；冷清的居所，進入室內才能產生虛靜潔白的感覺。法師用實際引導我，用真如誘導我。舀取海水，不知道它的深淺；學習山嶽，只是仰望它的峻峭。曾經在法師講經說法之餘，一起探討文學。像園柳天榆的篇章，阿閣綺窗的吟詠，魏王的《北山》、陳思王的《南國》，嗣宗的《明月賦》，彭澤令的《微雨》，以及顏延之、謝靈運的華麗文采，任昉、沈約的精妙文辭，足以調和八音，言語符合四始（風、雅、頌的開端）。都互相繼承，鬱積成為後世的典範。難道只是在過去的光輝時代才有，而沒有後繼者嗎？近世的文人才華不時涌現。周武帝振奮雄圖，削平漳水和滏水一帶。隋高祖懷有英略，平定長江和淮河一帶。統一文字和車輛的制度，大力開辦學校。溫子升和邢邵的聲譽高於東夏，徐摛和庾信的價值在南荊受到重視。王司空（王融）獨自秀出於一時，沈恭子（沈約）標新立異，超越同代。這些英才怎麼可以缺少呢？自從參墟（星名）開啟基業，重新煥發光彩。
【English Translation】 What the eyes and ears cannot see or hear. Maming (Aśvaghoṣa, Buddhist philosopher) and Nagarjuna (Nāgārjuna, Buddhist philosopher). Promoting the holy decree before, Huiyuan and Dao'an expounding the subtle words after. As for inheriting the noble footsteps and advancing alone, following the secluded path and traveling far, who is it? It is Dharma Master Huijing. The Dharma Master is pure and gentle in nature, receiving the essence of mountains and rivers at birth. Spiritual understanding is internal, and the agility of mind is external. In his youth, he faced the sun; in his childhood, he contemplated the mysteries. Establishing the root, the branches are luxuriant, the trunk soars into the clouds, relying on a small tree; the long waves are vast and boundless, bathing in the sun, originating from the Mengquan spring. Moreover, the torch of wisdom was bright early on, and the branches of meditation flourished early. Facing Sichuan, he felt worried; cherishing Ding water, he felt refreshed. Lamenting those who toil for life, he realized this eternal joy. The profound meanings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) melted away like ice. The Dharma gate of the Two Truths (conventional truth and ultimate truth) naturally conformed to reason. Soon he set out from Dongxia, carrying his staff to Western Qin. As for the places where scriptures were lectured, people flocked to hear the beautiful voice. Analyzing doubts and eliminating stagnation, they admired the noble righteousness and followed him. Like a bright mirror, it shines repeatedly without fatigue; like a great bell, it waits to be struck and responds accordingly. Exhausting the boundaries, filling the measure, going empty and returning full. Truly a pillar of the Buddhist Dharma, truly a leader of the Sangha. I traveled to the capital in the past and was able to express my admiration. In the sparse pure land, one can see the scenery by parting the clouds; in the quiet residence, one can feel the emptiness and purity by entering the room. The Dharma Master guided me with reality and induced me with Suchness (Tathātā). Drawing water from the sea, one does not know its depth; learning from the mountains, one only looks up to its steepness. Once, during the Dharma Master's lectures, we discussed literature together. Like the chapters of 'Garden Willow and Heavenly Elm,' the poems of 'Agge Pavilion and Brocade Window,' the 'North Mountain' by King Wei, the 'Southern Country' by Chen Siwang, the 'Ode to the Bright Moon' by Sizong, the 'Drizzle' by Pengze Ling, and the magnificent writings of Yan Yanzhi and Xie Lingyun, the exquisite prose of Ren Fang and Shen Yue, are sufficient to harmonize the eight tones, and the words conform to the four beginnings (the beginnings of Feng, Ya, and Song). They all inherited each other and accumulated to become models for later generations. Is it only in the glorious past that there were such people, and there are no successors? In recent times, literary talents have emerged from time to time. Emperor Wu of Zhou invigorated his heroic plan and pacified the Zhang and Fu rivers. Emperor Gaozu of Sui possessed heroic strategies and pacified the Yangtze and Huai rivers. Unifying the writing system and the system of vehicles, he vigorously established schools. The reputation of Wen Zisheng and Xing Shao was higher than that of Dongxia, and the value of Xu Chi and Yu Xin was valued in Southern Jing. Wang Sikong (Wang Rong) stood out alone for a time, and Shen Gongzi (Shen Yue) created new ideas and surpassed his contemporaries. How can these heroes be missing? Since the Canxu (star name) opened its foundation, it has regained its brilliance.
大弘文德道冠前王。薖軸之士風趣。林壑之賓雲集。故能抑揚漢徹孕育曹丕。文雅郁興于茲為盛。余雖不敏竊有志焉。既而舟壑潛移。悼陵谷而遷貿。居諸易晚。惻人世之難常。固請法師暫回清鑒。採摭詞什耘剪蘩蕪。蓋君子不常矜莊。刪詩未為斯玷。自劉廷尉所撰詩苑之後。纂而續焉。穎川庾初孫。學該墳素行齊顏閔。京兆韋山甫。耿介有奇節。弋獵綜群言。與法師周旋情逾膠漆。睹斯盛事咸共贊成。生也有涯。庾侯長逝。永言怛化。不覺流襟。頃觀其遺文久為陳跡。今亦次乎污簡貽諸後昆。法師式遵舊章纂斯鴻烈。余聊因暇日敬述芳猷。俾郢唱楚謠同管絃而播響。春華秋實與天地而長存。遂使七貴揖其嘉猷。五眾欣其慧識。凡預能流家藏一本。自爾國家盛集必預前驅。每入王宮頻登上席。簡在帝心群宮攸敬。皇儲久餐德素。乃以貞觀十三年集諸官臣及三教學士于弘文殿。延凈開闡法華。道士蔡晃講論好獨秀。玄宗下令遣與抗論。晃即整容問曰。經稱序品第一。未審序第何分。凈曰。如來入定徴瑞放光現奇動地雨花。假遠開近。為破二之洪基。作明一之由漸。故為序也。第者為居。一者為始。序最居先。故稱第一。晃曰。第者弟也。為第則不得稱一。言一則不得稱第。兩字牟盾何以會通。凈曰。向不云乎第者為居。
一者為始。先生既不領前宗。而謬陳后難。便是自難。何成難人。晃曰。言不領者請為重釋。凈啟令曰。昔有二人。一名蛇奴。道帚忘掃。一名身子。一聞千解。然則蛇奴再聞不悟。身子一唱便領。此非授道不明。但是納法非俊。晃曰。法師言不出唇何所可領。凈曰。菩薩說法聲振十方。道士在坐如迷如醉。豈直形體聾瞽。其智抑亦有之。晃曰。野干說法何由可聞。凈曰。天宮嚴衛理絕狩蹤。道士魂迷謂人為畜。時有國子祭酒孔穎達。心存道黨。潛扇蠅言曰。佛家無諍。法師何以構斯。凈啟令曰。如來在日已有斯事。佛破外道。外道不通反謂佛曰。汝常自言平等。今既以難破我。即是不平。何謂平等。佛為通曰。以我不平破汝不平。汝若得平即我平也。而今亦爾。以凈之諍破彼之諍。彼得無諍即凈無諍也。於時皇儲語祭酒曰。君既剿說。真為道黨。凈啟令曰。慧凈常聞。君子不黨其知。祭酒亦黨乎。皇儲怡然大笑。合坐歡踴。令曰。不徒法樂已至於斯。故凈之樞機。三教發悟。一斯類也。頻入宮闈與道抗論。談柄暫撝。四坐驚詟。蔡晃等既是道門鋒領。屢逢屈挫心聲俱靡。皇儲目屬凈之神銳難加也。乃請為普光寺任。下令曰。紀國寺上座慧凈法師名稱高遠行業著聞。綱紀伽藍必有弘益。請知寺任。凈以弘宣為務。樂於
【現代漢語翻譯】 現代漢語譯本： 第一個問題就出現了。先生既然不理解之前的宗旨，卻錯誤地陳述後面的困難，這實際上是為難自己，又怎麼能為難別人呢？ 慧晃說：『如果說我不理解，請你重新解釋。』 慧凈於是開導他說：『過去有兩個人，一個叫蛇奴（比喻愚鈍的人），讓他掃地，他總是忘記；一個叫身子（比喻聰明的人），一聽就能理解。既然如此，蛇奴再聽也無法領悟，身子一說就明白，這並非是傳授道理的人不明白，而是接受佛法的人不夠聰慧。』 慧晃說：『法師的言語都沒有說出口，又怎麼能領悟呢？』 慧凈說：『菩薩說法，聲音震動十方，道士坐在那裡，卻像迷惑了一樣，像喝醉了一樣。難道只是形體聾瞎嗎？他們的智慧也是如此。』 慧晃說：『野獸說法，又怎麼能聽到呢？』 慧凈說：『天宮戒備森嚴，根本沒有打獵的軌跡。道士的魂魄迷亂，把人當成畜生。』 當時有國子祭酒孔穎達（官名），心裡偏袒道教，暗中煽動謠言說：『佛家講究不爭，法師為什麼要引起爭論呢？』 慧凈開導他說：『如來在世的時候，就已經有這樣的事情了。佛陀駁斥外道，外道理屈詞窮，反而對佛陀說：『你常常說自己平等，現在既然用辯論駁倒我，就是不平等，這算什麼平等？』 佛陀為他解釋說：『用我的不平等來駁斥你的不平等，如果你達到了平等，那就是我的平等了。』現在也是這樣，用慧凈的辯論來駁斥他們的辯論，他們達到了不爭，那就是慧凈的不爭了。』 當時皇儲（太子）對祭酒說：『你既然抄襲別人的言論，真是道教的同黨。』 慧凈開導他說：『慧凈常常聽說，君子不偏袒自己所知道的，祭酒也偏袒嗎？』 皇儲高興地大笑，在座的人都歡欣鼓舞。慧凈說：『不僅僅是佛法的快樂已經到了這裡，所以慧凈的關鍵在於，三教都能從中得到啓發，就像這一類事情一樣。』 慧凈多次進入皇宮，與道士辯論，稍微一揮動辯論的權柄，在座的人都感到震驚和畏懼。蔡晃等人既然是道教的首領，多次遭到挫折，內心都感到沮喪。皇儲認為慧凈的神采銳利，難以壓制。 於是請求讓慧凈擔任普光寺的住持，下令說：『紀國寺的上座慧凈法師，名稱高遠，德行顯著，讓他管理寺廟，必定會有很大的益處。』請他擔任寺廟的住持。慧凈以弘揚佛法為己任，樂於這樣做。
【English Translation】 English version: The first question arises. Since you, sir, do not understand the previous tenets, yet mistakenly present the subsequent difficulties, this is actually making things difficult for yourself. How can you then make things difficult for others? Hui Huang said, 'If you say I don't understand, please explain it again.' Hui Jing then enlightened him, saying, 'In the past, there were two people. One was named She Nu (meaning 'snake slave,' a metaphor for a dull person), who always forgot to sweep when asked to. The other was named Shen Zi (meaning 'body,' a metaphor for a clever person), who understood everything upon hearing it once. Since She Nu cannot comprehend even after hearing it again, and Shen Zi understands immediately upon being told, this is not because the one imparting the teachings is unclear, but because the one receiving the Dharma is not intelligent enough.' Hui Huang said, 'The Dharma Master's words have not even left his lips, so how can one comprehend them?' Hui Jing said, 'When a Bodhisattva preaches the Dharma, the sound resonates throughout the ten directions, yet the Daoists sitting there are as if bewildered and drunk. Is it only their physical bodies that are deaf and blind? Their wisdom is also like this.' Hui Huang said, 'How can one hear a wild animal preaching the Dharma?' Hui Jing said, 'The Heavenly Palace is heavily guarded, and there is no trace of hunting. The souls of the Daoists are confused, mistaking humans for animals.' At that time, there was a Guozijijiu Kong Yingda (a government official), who harbored partiality towards Daoism and secretly incited rumors, saying, 'The Buddhist school emphasizes non-contention, so why is the Dharma Master causing disputes?' Hui Jing enlightened him, saying, 'When the Tathagata (Buddha) was alive, such things already happened. The Buddha refuted the heretics, and the heretics, being at a loss for words, instead said to the Buddha, 'You always say you are equal, but now that you refute me with arguments, it is unequal. What kind of equality is this?' The Buddha explained to him, 'I use my inequality to refute your inequality. If you attain equality, then that is my equality.' It is the same now. I use Hui Jing's debate to refute their debate. If they attain non-contention, then that is Hui Jing's non-contention.' At that time, the Crown Prince said to the Jijiu, 'Since you plagiarize others' words, you are truly a partisan of Daoism.' Hui Jing enlightened him, saying, 'Hui Jing has often heard that a gentleman does not favor what he knows. Does the Jijiu also favor it?' The Crown Prince laughed happily, and everyone present rejoiced. Hui Jing said, 'Not only has the joy of the Dharma arrived here, but Hui Jing's key point is that the three teachings can all be enlightened by it, just like this kind of thing.' Hui Jing repeatedly entered the palace to debate with the Daoists. With a slight wave of the scepter of debate, everyone present was shocked and fearful. Cai Huang and others, being the leaders of Daoism, were repeatedly defeated and felt dejected. The Crown Prince thought that Hui Jing's spirit was sharp and difficult to suppress. Therefore, he requested that Hui Jing be appointed as the abbot of Puguang Temple, issuing an order saying, 'The Venerable Dharma Master Hui Jing of Jiguo Temple is renowned and his virtuous conduct is well-known. Having him manage the monastery will surely bring great benefits.' He was invited to serve as the abbot of the temple. Hui Jing made it his duty to propagate the Dharma and was happy to do so.
寂止。雖蒙榮告情所未安。乃委固辭不蒙允許。慨斯恩迫致啟謝曰。伏奉恩令。以慧凈為普光寺主。仍知本寺上座事。奉旨驚惶罔知攸措。但慧凈不揆庸短。少專經論。用心過分因構沉痾。暨犬馬齒隆衰弊日甚。賴全生納養。僅時敷說。磨鈍策蹇濫被吹噓。至於提頓綱維。由來未悟。整齊僧眾素所不閑。恩遣曳此庸衰總彼殷務。竊悲魚鹿易處。失燥濕之宜。方圓改質。乖任物之性。既情不逮。事實迫於心。撫躬驚惕不遑啟處。然恩旨隆渥罔敢辭讓。謹以謝聞。伏增戰悚。令答曰。忽辱來書。甚以傾慰。三覆之後自覺欣然。竊聞。如來雖跡起人間。而道籠天外。神功妙力不可思議。寂爾無為。則言語道斷。湛然常住。則心行處滅。但為眾生煩惱漂沒愛河不得不大拯橫流令登彼岸故。出入三界升降六天經營十方良為於此。若夫鹿園福地鷲嶺靈山。灑甘露于禪林。轉法輪于凈域。付囑菩薩濟拔黔黎。然後放光面門滅影雙樹。寶船雖沒遺教猶存。即是如來法身無有異也。然人能弘道非道弘人。遠有彌勒文殊。親承音旨。近則圖澄羅什。發明經教。五百一賢信非徒說。千里一遇差匪虛言。法師昔在俗緣門稱通德。飛纓東序鳴玉上庠。故得垂裕後昆傳芳猶子。當以詩稱三百不離於苦空。曲禮三千未免於生滅。故發弘誓願迴向菩提。
【現代漢語翻譯】 現代漢語譯本： 慧凈：雖然承蒙您如此隆重的告知，但我心中仍然感到不安。我多次堅決推辭，但沒有得到您的允許。我深感您的恩情迫切，所以寫信表達我的感謝：我恭敬地接受您的命令，任命慧凈為普光寺的住持，併兼管本寺上座的事務。接到旨意后，我既驚恐又不知所措。只是慧凈不衡量自己的平庸和短處，稍微專注于經論，用心過度，因此積勞成疾。加上年老體衰，身體日益衰敗。依靠茍延殘喘的調養，只能勉強地進行一些講解。我遲鈍又駑鈍，卻被過分地吹捧。至於如何管理寺院的綱紀，我從來沒有領悟。整頓僧眾，我向來不擅長。您卻恩準我這個平庸衰老之人來總管寺院的繁重事務。我私下感到悲哀，就像魚和鹿換了地方，失去了適應乾燥或潮濕環境的能力；又像方和圓改變了形狀，違背了事物本身的性質。既然我的能力不足，但事實又迫使我不得不面對。我撫摸著自己的身體，感到驚恐不安，不知如何是好。然而，您的恩旨如此深厚，我不敢推辭，謹以此信表達我的感謝。我更加感到戰戰兢兢，恐懼不安。
您的回信說：我收到了您的來信，感到非常欣慰。反覆閱讀之後，我感到非常高興。我聽說，如來雖然示現在人間，但他的道卻籠罩在天外。他的神通妙力不可思議。寂靜無為，則言語無法表達；清澈常住，則心念無法到達。只是爲了拯救那些在煩惱中漂流，在愛河中沉沒的眾生，不得不大力拯救他們，讓他們登上彼岸。所以，他出入三界，升降六天，經營十方，都是爲了這個目的。至於鹿野苑（Mrigadava，佛陀初轉法輪之地）的福地，鷲峰山（Gijjhakuta，佛陀說法之地）的靈山，在那裡灑下甘露于禪林，轉動法輪于清凈的區域，將救度眾生的任務囑託給菩薩，然後從眉間放出光明，在雙樹（Sala Trees，佛陀涅槃之地）下滅度。寶船雖然沉沒，但遺留下來的教誨仍然存在，這就是如來的法身，沒有任何不同。然而，是人能夠弘揚佛法，而不是佛法能夠弘揚人。遠的有彌勒菩薩（Maitreya，未來佛）和文殊菩薩（Manjusri，智慧的象徵），親自接受佛陀的教誨。近的有佛圖澄（Fotucheng，一位著名的佛教僧侶）和鳩摩羅什（Kumarajiva，一位偉大的翻譯家），闡明經書的教義。五百羅漢（Arhats，已證悟的聖人）的出現，確實不是隨便說說；千里難遇的賢才，也絕非虛言。法師您過去在世俗社會時，家族就以通達德行而聞名。您在東序（古代學校）飛揚文采，在上庠（古代大學）發出美玉般的聲音。所以能夠為後代留下美好的榜樣，將美名傳給子孫。應當用《詩經》的三百篇來闡述不離苦空的道理，用《曲禮》的三千條來闡述無法避免生滅的規律。所以您發下弘大的誓願，將一切功德迴向菩提。
【English Translation】 English version: Heijing: Although I am deeply honored by your grand announcement, my heart remains uneasy. I have repeatedly and firmly declined, but have not been granted permission. I deeply feel the urgency of your kindness, so I write this letter to express my gratitude: I respectfully accept your command, appointing Heijing as the abbot of Puguang Monastery and concurrently managing the affairs of the senior monks of this monastery. Upon receiving the decree, I am both frightened and at a loss. I, Heijing, do not measure my own mediocrity and shortcomings, and have focused slightly on scriptures and treatises, overexerting myself, thus accumulating chronic illnesses. In addition, with old age and declining health, my body is deteriorating day by day. Relying on a meager existence of recuperation, I can only barely give some explanations. I am dull and inept, yet I am excessively praised. As for how to manage the monastery's discipline, I have never understood. I am not skilled at rectifying the monastic community. Yet you have graciously allowed this mediocre and declining person to oversee the monastery's heavy affairs. I privately feel sorrow, like a fish and deer changing places, losing the ability to adapt to dry or humid environments; like a square and circle changing shape, violating the nature of things themselves. Since my abilities are insufficient, but the reality forces me to face it, I touch my body, feeling frightened and uneasy, not knowing what to do. However, your grace is so profound that I dare not decline, and I hereby express my gratitude in this letter. I feel even more apprehensive and fearful.
Your reply says: I received your letter and felt very comforted. After reading it repeatedly, I felt very happy. I have heard that although the Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha) manifested in the human world, his Dao (Dharma, the teachings of the Buddha) encompasses the heavens. His miraculous powers are inconceivable. Being silent and non-acting, words cannot express it; being clear and constant, thoughts cannot reach it. It is only to save those beings who are drifting in afflictions and sinking in the river of love that he must greatly rescue them and allow them to reach the other shore. Therefore, he enters and exits the Three Realms (Trailokya, the three worlds of desire, form, and formlessness), ascends and descends the Six Heavens (the heavens of the desire realm), and manages the ten directions, all for this purpose. As for the blessed land of Mrigadava (Mrigadava, the Deer Park, where the Buddha first turned the Wheel of Dharma), the spiritual mountain of Gijjhakuta (Gijjhakuta, Vulture Peak, where the Buddha preached), there he sprinkled nectar in the Zen forest, turned the Wheel of Dharma in the pure realm, entrusted the task of saving sentient beings to the Bodhisattvas (Bodhisattva, an enlightened being who postpones nirvana to help others), and then emitted light from his brow and passed away under the Sala Trees (Sala Trees, where the Buddha entered Nirvana). Although the treasure ship has sunk, the teachings left behind still exist, and this is the Dharma body of the Tathagata, without any difference. However, it is people who can propagate the Dharma, not the Dharma that can propagate people. Far away, there are Maitreya (Maitreya, the future Buddha) and Manjusri (Manjusri, the embodiment of wisdom), who personally received the Buddha's teachings. Closer, there are Fotucheng (Fotucheng, a famous Buddhist monk) and Kumarajiva (Kumarajiva, a great translator), who elucidated the doctrines of the scriptures. The appearance of the five hundred Arhats (Arhats, enlightened saints) is indeed not just talk; the encounter with a talented person who is hard to find in a thousand miles is by no means false. In the past, when you, Dharma Master, were in secular society, your family was known for its understanding of virtue. You displayed your literary talent in the Eastern Hall (ancient school) and emitted jade-like sounds in the Upper Academy (ancient university). Therefore, you can leave a good example for future generations and pass on your good name to your descendants. You should use the three hundred poems of the Book of Poetry to explain the principle of not departing from suffering and emptiness, and use the three thousand rules of the Book of Rites to explain the law of being unable to avoid birth and death. Therefore, you have made great vows to dedicate all merits to Bodhi (Bodhi, enlightenment).
落彼兩髦披茲三服。至如大乘小乘之偈。廣說略說之文。十誦僧祇八部波若。天親無著之論。法門句義之談。皆剖判胸懷激揚清濁。至於光臨講座開置法筵。釋義入神隨類俱解。寫懸河之辯。動連環之辭。碧雞譽于漢臣。白馬稱于傲吏。以今方古彼復何人。所以仰請法師為普光寺主。兼知紀國寺上座事。又聞。若獨善之心有限。則濟物之理不弘。彼我之意未忘。則他自之情不坦。且普光紀國俱是道場。舊住新居有何差別。法師來狀云。魚鹿易處。失燥濕之宜。斯乃意在謙虛。假稱珍怪。昔聞。流水長者。遂能救十千之魚。曠野獵師。豈得害三歸之鹿。但使筌蹄不用。則言象自忘。凈又謝曰。重蒙令旨。恩渥載隆。追深悚怍。但慧凈學慚照雪解愧傳燈。濫叨榮幸坐致非望。復蒙垂茲神翰。播斯弘誘。文麗辰象調諧金石。加以恩兼道俗澤總存亡。獎進高深譬超山海。循環百遍悲喜交懷。徒知銘感。豈陳螢露。頻煩曲降。顧己多慚。謹以謝聞。用增怵惕。登又下令。與普光寺眾曰。蓋聞正法沒于西域。像教被于東華。古往今來多歷年所。而難陀迦葉馬鳴龍樹。既同瓶瀉。有若燈傳。故得妙旨微言垂文見意。是以三十二相遍滿人天。十二部經敷揚剎土。由其路者。則高騁四衢之上。迷其涂者。則輪迴六趣之中。理窟法門玄宗秘
【現代漢語翻譯】 現代漢語譯本 『落彼兩髦披茲三服』（指僧人的裝束）。至於大乘（Mahayana，佛教的一個主要流派，強調普度眾生）小乘（Hinayana，佛教的早期流派，強調個人解脫）的偈頌，廣說略說的文章，《十誦律》（Dasa-bhāṇavāra-vinaya）、《僧祇律》（Saṃghika-vinaya）、《八部般若》（Aṣṭasāhasrikā Prajñāpāramitā），天親（Vasubandhu，印度佛教思想家）無著（Asaṅga，印度佛教思想家）的論著，法門句義的談論，都剖析透徹，胸懷激盪，清濁分明。至於光臨講座，開設法筵，解釋義理入神，隨順各類根器都能理解。寫文章如懸河般流暢，用辭如連環般緊密。碧雞（指蜀地）稱讚漢臣（指司馬相如），白馬（指洛陽白馬寺）稱頌傲慢的官吏。以現在比古代，他們又是什麼人呢？所以仰請法師擔任普光寺的住持，兼管紀國寺的上座事務。又聽說，如果只顧自己修行的心有限，那麼救濟眾生的道理就不弘大；如果彼我的分別心沒有忘記，那麼待人處事就不會坦誠。況且普光寺和紀國寺都是道場，舊住處和新居所有什麼差別呢？法師來信說，像魚和鹿換了地方，會失去適應乾燥或潮濕的環境。這實在是謙虛之辭，假託珍奇怪異。過去聽說，流水長者能夠救十千條魚，曠野的獵師難道會傷害皈依三寶的鹿嗎？只要不用捕魚的筌和捕兔的蹄，那麼言語和形象自然會被忘記。慧凈又回信說，再次蒙受您的命令，恩情深厚。越是思量越是感到惶恐不安。只是慧凈學識淺薄，慚愧不能像照雪一樣明亮，像傳燈一樣延續，濫受榮幸，坐享非分之想。又蒙您賜予神妙的墨寶，傳播弘大的教誨。文章華麗如天上的星辰，音調和諧如金石之聲。加上恩澤兼顧僧俗，澤被存亡之人。獎掖高深，譬如超越山海。循環誦讀百遍，悲喜交加。只能銘記在心，哪裡能像螢火蟲一樣表達呢？您多次屈尊降臨，我實在慚愧。謹以此信回覆，更加感到惶恐不安。 皇上下令給普光寺的僧眾說，聽說正法在西域衰落，像教在東土弘揚。從古到今已經過了很多年。難陀（Nanda，佛陀的堂弟）、迦葉（Kāśyapa，佛陀的弟子）、馬鳴（Aśvaghoṣa，印度佛教詩人）、龍樹（Nāgārjuna，印度佛教哲學家），如同從一個瓶子里倒出水一樣，又像燈火相傳一樣。所以微妙的旨意和精微的語言，通過文字來表達意義。因此，三十二相（Lakṣaṇa，佛陀的身體特徵）遍滿人天，十二部經（Aṅga，佛教經典的分類）在各個國土弘揚。遵循這些道理的人，就能在高高的十字路口馳騁；迷惑這些道理的人，就會在六道輪迴之中。
【English Translation】 English version 'Falling on those with double tufts and donning these three robes' (referring to the attire of monks). As for the verses of Mahayana (the Great Vehicle, a major branch of Buddhism emphasizing universal salvation) and Hinayana (the Lesser Vehicle, an early branch of Buddhism emphasizing individual liberation), the extensive and concise texts, the Dasa-bhāṇavāra-vinaya, the Saṃghika-vinaya, the Aṣṭasāhasrikā Prajñāpāramitā, the treatises of Vasubandhu (an Indian Buddhist thinker) and Asaṅga (an Indian Buddhist thinker), and the discussions on the meaning of Dharma teachings, all are thoroughly analyzed, stirring the heart and distinguishing between clarity and turbidity. As for gracing lectures and establishing Dharma banquets, the explanation of meanings is divine, and understanding is accessible to all kinds of capacities. Writing is as fluent as a cascading waterfall, and the use of words is as tight as interlocking rings. The Biji (referring to the land of Shu) praises the Han minister (referring to Sima Xiangru), and the White Horse (referring to the White Horse Temple in Luoyang) praises the arrogant officials. Comparing the present to the past, who are they? Therefore, we respectfully request the Dharma master to serve as the abbot of Puguang Temple and concurrently manage the affairs of the chief seat of Jiguo Temple. It is also heard that if the mind focused solely on self-cultivation is limited, then the principle of saving beings will not be extensive; if the distinction between self and others is not forgotten, then dealing with others will not be candid. Moreover, both Puguang Temple and Jiguo Temple are sacred places, so what difference is there between the old residence and the new residence? The Dharma master's letter states that like fish and deer changing places, they would lose the suitability for dryness or moisture. This is indeed a humble statement, falsely claiming rarity and strangeness. It was heard in the past that the Elder Flowing Water was able to save ten thousand fish, so would the hunter in the wilderness harm the deer that have taken refuge in the Three Jewels? As long as the fish trap and the rabbit snare are not used, then words and images will naturally be forgotten. Huijing replied again, 'Again receiving your command, the grace is profound. The more I think about it, the more I feel apprehensive. It's just that Huijing's knowledge is shallow, ashamed of not being able to be as bright as illuminating snow, like passing on the lamp, presumptuously receiving honor, sitting and enjoying undeserved thoughts. Again, I am honored to receive your divine calligraphy, spreading great teachings. The writing is as beautiful as the stars in the sky, and the tone is as harmonious as the sound of metal and stone. In addition, grace encompasses both monks and laity, and benefits both the living and the dead. Encouraging the profound, like surpassing mountains and seas. Reciting it hundreds of times, joy and sorrow intertwine. I can only remember it in my heart, how can I express it like a firefly? You have condescended to come many times, I am truly ashamed. I respectfully reply with this letter, feeling even more apprehensive.' The Emperor then issued an order to the monks of Puguang Temple, saying, 'It is heard that the True Dharma is declining in the Western Regions, and the Image Dharma is flourishing in the Eastern Land. From ancient times to the present, many years have passed. Nanda (Buddha's cousin), Kāśyapa (Buddha's disciple), Aśvaghoṣa (Indian Buddhist poet), and Nāgārjuna (Indian Buddhist philosopher), are like pouring water from one bottle, and like passing on the lamp. Therefore, subtle meanings and refined words express meaning through writing. Therefore, the thirty-two marks (Lakṣaṇa, physical characteristics of the Buddha) pervade humans and gods, and the twelve divisions of scriptures (Aṅga, classification of Buddhist scriptures) are propagated in various lands. Those who follow these principles can gallop on the high crossroads; those who are confused by these principles will be in the cycle of the six realms.'
藏。非天下之至賾。孰能與於此乎。皇帝以神道。設教利益群生。故普建仁祠紹隆正覺。卜茲勝地立此伽藍。請赤縣之名僧。徴帝城之上首。山林之士擁錫來游。朝廷之賓摳衣趨座。義筵濟濟法侶詵詵。寔聚落之福田黔黎之壽域。加以叢楹疊檊寶塔華臺。洪鐘扣而弗諠。清梵唱而逾靜。若夫盧舍那佛坐普光法堂。靈相葳蕤神變肹響。以今方古闇與冥符。名器之間豈容虛立。然僧徒結集須有綱紀。詢諸大眾罕值其人。積日搜揚頗有僉議。咸云。紀國寺上座慧凈。自性清凈本來有之。風神秀徹非適今也。至於龍宮寶藏象力尊經。皆挺自生知。無師獨悟。豈止四諦一乘之說。七處八會之談。要其指歸得其真趣而已。固亦滌除玄覽老氏之至言。潔靜精微宣尼之妙義。莫不窮理盡性尋根討源。其德行也如彼。其學業也如此。今請為普光寺主仍知本寺。法師比者逡巡靜退不肯降重。慇勤苦請方始克從。但菩薩之家體尚和合。若得無諍三昧。自然永離十纏。亦愿合寺諸師共弘此意。其迎請之禮任依僧法。又令所司建講設齋。並請法師廣開義理。凈以僚采大集光榮一旦。非夫經力何以致斯。乃創開法華末陳大論。英達高勝擁萃門筵。故能接誘玄素撫承學識。傳祠馳論大響嘉猷。縱達清言光前絕後。太子中舍辛谞。學該文史。傲誕自矜。
【現代漢語翻譯】 藏（cáng）：並非天下最深奧的道理，誰能參與其中呢？皇帝以神道設教，利益眾生，所以廣建仁祠，繼承和發揚正覺（zhèng jué，正確的覺悟）。選擇這塊吉祥之地建立這座伽藍（qiélán，寺廟）。邀請全國各地有名的僧人，徵召帝都德高望重的僧侶。山林隱士拄著錫杖前來遊歷，朝廷官員整理衣冠前來聽講。義理講座濟濟一堂，修行同伴眾多。這裡是聚落的福田，百姓的樂土。加上高大的柱子和重疊的屋樑，寶塔和華麗的殿臺。洪亮的鐘聲敲響卻不喧鬧，清凈的梵唱更加寧靜。至於盧舍那佛（lú shè nà fó，報身佛）端坐在普光法堂，莊嚴的法相光彩照人，神妙的變化令人驚歎。如今與古代相符，黑暗與光明相合。名位和器物之間，怎能容許虛設？然而僧人聚集需要有綱紀。詢問大眾，難以找到合適的人選。經過多日尋找，大家頗有共識，都說紀國寺的上座慧凈（huì jìng），自性清凈，本來就具備。他的風采和精神秀美通徹，並非現在才這樣。至於龍宮的寶藏，像力尊經，都是他天生就知道的，沒有老師也能獨自領悟。豈止是四諦（sì dì，佛教基本教義，即苦、集、滅、道）一乘（yī shèng，唯一能使眾生解脫的教法）的說法，七處八會（qī chù bā huì，佛陀說法之處）的談論，重要的是他掌握了要旨，得到了真趣。他也能清除玄覽（xuán lǎn，深奧的觀察）中的雜念，領悟老子（lǎo zi）的至理名言，潔凈精微，宣揚孔子（xuān ní）的妙義。無不窮究事物的道理，徹底瞭解事物的本質，尋根問底。他的德行是那樣，他的學業是這樣。現在請他擔任普光寺的住持，仍然兼管本寺。法師們謙讓退避，不肯接受重任。經過懇切邀請，才勉強答應。但菩薩之家，最重要的是和合。如果能得到無諍三昧（wú zhēng sān mèi，沒有爭論的禪定），自然能永遠脫離十纏（shí chán，十種煩惱）。也希望全寺的各位法師共同發揚這個意願。迎請的禮儀按照僧侶的規矩辦理。又命令有關部門建造講堂，設定齋飯，並請法師廣泛闡釋義理。慧凈以同僚的身份，使大家聚集在一起，光榮一時。如果不是佛經的力量，怎麼能達到這種程度呢？於是開始講解《法華經》，最後陳述大論。英俊傑出的人才聚集在門下。所以能夠接引隱士，安撫學者。傳揚佛寺的聲譽，發表宏大的議論，縱論清言，光前絕後。太子中舍辛谞（xīn xū），學識淵博，精通文史，傲慢自大，自命不凡。
【English Translation】 Hidden. If it is not the most profound thing in the world, who can participate in it? The emperor established teachings with divine principles to benefit all living beings. Therefore, he widely built benevolent shrines to inherit and promote Righteous Enlightenment (zhèng jué, Correct Enlightenment). He chose this auspicious place to establish this Sangharama (qiélán, Monastery). He invited famous monks from all over the country and summoned highly respected monks from the imperial capital. Hermits from the mountains and forests came to visit with their staffs, and officials from the court adjusted their robes to attend the lectures. The discussions on righteousness were lively, and the companions in practice were numerous. This is the blessed field of the settlements and the land of longevity for the people. In addition, there are tall pillars and overlapping beams, precious pagodas and magnificent halls. The loud sound of the bell does not cause noise, and the pure chanting of the Brahma is even more serene. As for Vairocana Buddha (lú shè nà fó, the Reward Body Buddha) sitting in the Universal Light Dharma Hall, the solemn Dharma appearance is radiant, and the miraculous transformations are amazing. Today is in accordance with the ancient times, and darkness is in harmony with light. How can emptiness be allowed between names and objects? However, when monks gather, there must be discipline. When asked among the masses, it is difficult to find a suitable candidate. After searching for many days, everyone has a consensus, saying that the senior monk Huijing (huì jìng) of Jiguo Temple has a pure nature and possesses it from the beginning. His demeanor and spirit are beautiful and thorough, not just like this now. As for the treasures of the Dragon Palace and the honored scriptures of Elephant Strength, he knows them all innately and understands them independently without a teacher. It is not just the teachings of the Four Noble Truths (sì dì, the Four Noble Truths, namely suffering, accumulation, extinction, and the path) and the One Vehicle (yī shèng, the only teaching that can liberate all beings), the discussions of the Seven Places and Eight Assemblies (qī chù bā huì, the places where the Buddha preached), but the important thing is that he has grasped the essence and obtained the true interest. He can also clear away the distractions in profound observation (xuán lǎn, profound observation), understand Lao Tzu's (lǎo zi) ultimate words, purify and refine, and promote Confucius's (xuān ní) wonderful meanings. All of them thoroughly investigate the principles of things, completely understand the essence of things, and seek the root and explore the source. His virtue is like that, and his learning is like this. Now, please ask him to be the abbot of Puguang Temple and still manage this temple. The Dharma masters humbly declined and retreated, unwilling to accept the important task. After earnest invitation, they reluctantly agreed. However, in the house of Bodhisattvas, the most important thing is harmony. If one can obtain the Samadhi of Non-Contention (wú zhēng sān mèi, the samadhi of no dispute), one can naturally be free from the Ten Entanglements (shí chán, ten kinds of afflictions) forever. I also hope that all the Dharma masters in the temple will jointly promote this wish. The welcoming ceremony will be handled according to the rules of the monks. Also, order the relevant departments to build lecture halls, set up vegetarian meals, and invite the Dharma masters to widely explain the principles. Huijing, as a colleague, brought everyone together, glorious for a time. If it were not for the power of the Buddhist scriptures, how could this be achieved? So he began to explain the Lotus Sutra and finally stated the Great Treatise. Talented and outstanding people gathered under his door. Therefore, he was able to receive hermits and appease scholars. Spreading the reputation of the temple, publishing grand discussions, discussing pure words, surpassing the past and surpassing the future. Xin Xu (xīn xū), the Prince Zhongshe, was knowledgeable and proficient in literature and history, arrogant and conceited, and self-righteous.
題章著翰莫敢當擬。預有殺青谞必裂之於地。謂僧中之無人也。凈憤斯輕侮。乃裁論擬之。文云。紀國寺釋慧凈敬酬東宮辛中舍曰。披覽高論博究精微。旨贍文華驚心眩目。辯超炙輠理跨連環。幽難勃以縱橫。掞藻紛其駱驛。映雲霞而比爛。葉金石以相諧。絢矣文章。沖乎探賾。非夫哲士誰其溢心。瞻彼上人固難與對。輕持不敏敢述朝聞。豈曰稽疑寧酬客難也。來論云。一音演說各隨類解。蠕動眾生皆有佛性。然則佛陀之與先覺。語從俗異。智慧之與般若。義本玄同。習智覺若非勝因。唸佛慧豈登妙果。答曰。大矣哉斯舉也。深固幽遠杳冥難測。吾子為信乎為疑乎。其信也豈不然乎哉。其疑也豈不深乎哉。然則下士不笑。不足以為道。淺智不謗。不足以為深。仰度高明。固無笑謗矣。但其言濩落理涉嫌疑。今當爲子略陳梗概。若乃問同答異。文鬱鬱于孔書。名一義乖。理堂堂于釋教。若名同不許義異。則問一不得答殊。此例既升。彼並自沒。如其未喻更為提撕。夫以住無所住。萬善所以兼修。為無不為。一音所以齊應。豈止絕聖棄智抱一守雌。冷然獨善義無兼濟。較言優劣其可倫乎。二宗既辯百難斯滯。來論云。必謂彼此名言遂可分別。一音各解乃玩空談。答曰。誠如來旨亦須分別。竊以逍遙一也。鵬鷃不可齊乎九萬
。榮枯同也。椿菌不可齊乎八千。而況爝火之侔日月。浸灌之方時雨。寧以分同明潤。而遂均其曜澤哉。至若山毫一其小大。彭殤均其壽夭。莚楹亂其橫豎。施厲混其妍蚩。斯由相待不定相奪可忘。莊生所以絕其有封非謂未始無物。斯則以余分別攻子分別。子忘分別即余忘分別矣。君子劇談幸無謔論。一言易失駟馬難追。斯文誡矣。深可慎哉。來論云。諸行無常觸類緣起。復心有待資氣涉求。然則我凈受于熏修。慧定成於繕刻。答曰。無常者。故吾去也。緣起者。新吾來也。故吾去矣吾豈常乎。新吾來矣吾豈斷乎。新故相傳。假熏修以成凈。美惡更代。非繕刻而難功。是則生滅破于斷常。因果顯乎中觀。郁乎宗也。談乎妙也。斯實莊釋玄同。東西理會。而吾子去彼取此。得無謬乎。來論云。續鳧截鶴庸詎真如。草化蜂飛何居弱喪。答曰。夫自然者。報分也。熏修者。業理也。報分已定。二鳥無羨于短長。業理資緣。兩蟲有待而飛化。然則事像易疑。沉冥難曉。幽求之士淪惑罔息。至若道圓四果尚昧衣珠。位隆十地猶昏羅縠。聖賢固其若此。而況庸庸者乎。自非鑒鏡三明雄飛七辯。安能妙契玄極敷究幽微。貧道藉以受業家門。朋從是寄。悕能擇善敢進芻蕘。如或鏗然愿詳金牒矣。於是廊廟貴達。重仰高風。人藏一本緘諸
【現代漢語翻譯】 現代漢語譯本 榮盛和枯萎都是相同的。難道能把椿樹和菌類相提並論嗎？（椿：chūn，指大椿樹，壽命很長；菌：jūn，指小菌類，壽命很短）更何況螢火蟲的光芒比得上太陽和月亮嗎？細小的浸潤能和及時的雨水相比嗎？難道能因為它們在明亮和滋潤方面有所不同，就認為它們的光輝和澤潤是相同的嗎？至於說山上的毫毛和泰山一樣大小，彭祖和殤子壽命一樣長（彭祖：Péng Zǔ，傳說中的長壽之人；殤子：shāng zǐ，早夭的孩子），茅草和房梁混淆了橫豎，西施和醜女混淆了美醜。這都是因為相互依存的事物是不確定的，可以忘記相互爭奪。莊子之所以要消除有界限的區分，並不是說本來就沒有事物。這是用我的分別心來攻破你的分別心。你忘記了分別心，我就忘記了分別心了。各位君子高談闊論，希望不要開玩笑。一句話說出口，駟馬也難追回。這些話是告誡啊，要深深地謹慎啊！ 來信中說，諸行無常，觸類緣起，心有所待，憑藉氣息和追求。既然這樣，那麼我的清凈是來自於熏修，智慧和禪定是來自於修繕和雕琢嗎？回答說，無常，是過去的我去掉了。緣起，是新的我來了。過去的我離開了，我難道是常嗎？新的我來了，我難道是斷滅嗎？新舊相傳，憑藉熏修來成就清凈。美好和醜惡更替，不是修繕和雕琢就能奏效的。這樣，生滅就破除了斷滅和常有的觀點，因果在中觀中顯現。多麼興盛的宗義啊！多麼玄妙的談論啊！這實在是莊子和釋迦牟尼的玄妙之處相同，東西方的道理相會合。而你拋棄那些，選取這些，難道沒有謬誤嗎？ 來信中說，續上野鴨的短腿，截斷仙鶴的長腿，哪裡能得到真如？草變成蜜蜂飛走，又怎麼能說是弱小的喪失呢？回答說，自然，是報應的本分。熏修，是業力的道理。報應的本分已經確定，兩隻鳥不會因為短長而羨慕。業力的道理憑藉因緣，兩種蟲子要憑藉條件才能飛翔和變化。既然這樣，事物的表象容易讓人疑惑，沉思冥想難以明白。隱居求道的人沉淪迷惑，沒有止息。至於證得四果的聖人，尚且不明白衣珠的譬喻（四果：sì guǒ，佛教聲聞乘修行的四個果位；衣珠：yī zhū，比喻眾生本具的佛性），地位崇高的十地菩薩，還迷惑于羅縠的譬喻（十地：shí dì，菩薩修行的十個階位；羅縠：luó hú，指精美的絲織品，比喻世間的虛幻）。聖賢尚且如此，更何況平庸的人呢？如果不是明鏡般的三明（三明：sān míng，佛教指宿命明、天眼明、漏盡明），雄辯的七辯（七辯：qī biàn，佛教指七種辯才），怎麼能巧妙地契合玄妙的至極之理，詳盡地闡述幽深細微的道理呢？貧道憑藉這些，繼承家門的事業，朋友們也寄託於此。希望能夠選擇好的，斗膽進獻淺薄的意見。如果能得到採納，希望能夠詳細地賜教！ 於是朝廷顯貴，更加敬仰高尚的風範。人們珍藏著這一份手稿，封存在...
【English Translation】 English version Flourishing and decay are the same. Can the chun tree and the mushroom be compared? (Chun: chūn, refers to a large chun tree with a long lifespan; jun: jūn, refers to a small mushroom with a short lifespan) Moreover, how can the light of a firefly be compared to the sun and the moon? Can a small trickle of water be compared to timely rain? Can we say that their brilliance and luster are the same just because they differ in brightness and moisture? As for saying that the hair on a mountain is the same size as Mount Tai, that Pengzu and a premature child have the same lifespan (Pengzu: Péng Zǔ, a legendary figure known for his longevity; shangzi: shāng zǐ, a child who dies young), that thatch and beams are confused in their horizontal and vertical orientations, and that Xi Shi and an ugly woman are confused in their beauty and ugliness, this is all because mutually dependent things are uncertain, and mutual contention can be forgotten. The reason why Zhuangzi wanted to eliminate bounded distinctions is not to say that there were originally no things. This is using my discriminating mind to attack your discriminating mind. If you forget discriminating mind, then I will forget discriminating mind. Gentlemen, in your profound discussions, I hope there will be no jesting. A word once spoken cannot be retrieved even by a team of horses. These words are a warning, and should be deeply heeded! In your letter, you say that all things are impermanent, arising from conditions, and dependent on breath and seeking. If this is the case, then is my purity derived from cultivation, and is wisdom and samadhi achieved through refinement and carving? I reply, impermanence is the past I that has gone. Arising from conditions is the new I that has come. The past I has left, so how can I be permanent? The new I has come, so how can I be annihilated? The old and new are transmitted to each other, relying on cultivation to achieve purity. Beauty and ugliness alternate, and cannot be achieved through refinement and carving. Thus, birth and death break through the views of annihilation and permanence, and cause and effect are revealed in the Middle Way. How flourishing is this doctrine! How profound is this discussion! This is truly the same as the profoundness of Zhuangzi and Shakyamuni, the convergence of Eastern and Western principles. But you abandon those and choose these, is there not an error? In your letter, you say that continuing the short legs of a duck and cutting off the long legs of a crane, how can one obtain Suchness? Grass transforming into bees and flying away, how can this be considered a weak loss? I reply, nature is the allotment of retribution. Cultivation is the principle of karma. The allotment of retribution is already determined, and the two birds do not envy each other for their short or long legs. The principle of karma relies on conditions, and the two insects must rely on conditions to fly and transform. Since this is the case, the appearances of things are easily confusing, and deep meditation is difficult to understand. Those who seek the Way in seclusion are mired in confusion without end. As for the sages who have attained the Four Fruits, they still do not understand the parable of the jewel in the robe (Four Fruits: sì guǒ, the four stages of attainment in the Theravada Buddhist path; Jewel in the Robe: yī zhū, a metaphor for the Buddha-nature inherent in all beings), and the bodhisattvas of the Ten Grounds, who are of high status, are still confused by the parable of the fine silk (Ten Grounds: shí dì, the ten stages of a bodhisattva's path; Fine Silk: luó hú, refers to fine silk fabrics, a metaphor for the illusions of the world). Even sages are like this, how much more so are ordinary people? If one does not have the three clear understandings like a bright mirror (Three Clear Understandings: sān míng, the three kinds of knowledge in Buddhism: knowledge of past lives, knowledge of the future, and knowledge of the extinction of outflows), and the seven kinds of eloquence (Seven Eloquences: qī biàn, the seven kinds of eloquence in Buddhism), how can one skillfully accord with the ultimate principle of the profound, and thoroughly expound the deep and subtle principles? I rely on these to inherit the family's work, and my friends also entrust themselves to this. I hope to be able to choose the good and dare to offer shallow opinions. If they can be adopted, I hope to receive detailed teachings! Therefore, the nobles of the court greatly admire your noble demeanor. People treasure this manuscript and seal it away in...
懷袖。同聚談宴以為言先。辛侯由茲頂戴。頓祛邪網。帝里榮勝望日披雲。各撤金帛樹興來福。沙門法琳。包括經史摛掞昔聞。承破邪疑乃致書曰。近覽所報辛中舍析疑論。詞義包舉比喻超絕。璀璨眩離朱之目。鏗鏘駭師曠之耳。固以妙盡環中事殫辯囿。譬玉衡之齊七政。猶溟海之統百川。煥煥乎。巍巍乎。言過視聽之外。理出思議之表。足可杜諸見之門開得意之路者也。至如住無所住。兼修之義在焉。為無不為。齊應之功弘矣。將令守雌顏厚獨善靦容。乃理異之顯哉。豈玄同之可得。夫立像以表意。得意則像忘。若忘其所忘則彼此之情斯泯。非忘其不忘。小大之殊有異。是知日月既出。無用爝火之光。時雨既降。何煩浸灌之澤。故云彼此可忘非無此也。故吾去也。因故去而辯無常。新吾來也。藉新來以談緣起。非新非故熏修之義莫成。無繕無克美惡之功孰著。蓋以生滅破彼斷常之迷。寄因果示其中觀之路。斷常見息則弱喪同歸。中觀理融則真如自顯。或談業理以明熏習。乍開報分以釋自然。意出情端旨超文外。報分有在。鳧鶴自忘其短長。業理相因。草蜂各任其飛化。可謂于無名相中假名相說。體真會俗。豈不然歟。辛中舍天挺之才。未等若人盡理之說。子期可慚于喪偶。顏生有愧其坐忘。可以息去取之兩端。泯顛
沛之一致。楚既得之。齊亦未為失也。法師博物不群智思無限。當今獨步即日樑棟。既為眾所知識。實亦名稱普聞。加以累謁金門頻登上席。扇玄風于鶴籥。振法鼓于龍樓。七貴挹其波瀾。五師推其神俊。既聳垂天之翼。又縱橫海之鱗。支遁之匹。王何寧堪並駕。帛祖之方。嵇阮未足連衡。用古儔今。君有之矣。琳謝病南山棲心幽谷。非出非處。蕩慮于風雲。無見無聞。寄情于泉石。遇觀名作實遣繁憂。乍覽瓊章用祛痼疾。徘徊吟諷循環卷舒。奉蘊懷袖之中。不覺紙勞字故。略申片意。謹此白書。其所著述賦詞。為諸道賢稱美如此。及貞觀十九年更崇翻譯。所司簡約。又無聯類。下召追赴。謝病乃止。今春秋六十有八。聲問轉高。心疾時動。或停法雨暫有登臨云屯學館。義侶則掇其冠冕。文句則定其短長。詞辨則揭其菁華。音韻則響其諧調。神氣高爽足引懦夫。墻宇崇深彌開廉士。斯並目敘而即筆。故不盡其纖隱云。
續高僧傳卷第三 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第四
大唐西明寺沙門釋道宣撰
譯經篇四 本傳二人
京大慈恩寺釋玄奘傳一
京大慈恩寺梵僧那提傳二
釋玄奘。本名袆。姓陳氏。漢太丘仲弓后也。子孫徙于河南。
【現代漢語翻譯】 現代漢語譯本： 沛縣能夠團結一致，即使楚國已經得到了它，齊國也未必會因此而失去什麼。法師您學識淵博，超群絕倫，智慧思慮深遠無限，是當今獨一無二的人才，是國家的棟樑之材。您已經被大眾所熟知，名聲也廣為流傳。加上多次謁見朝廷，頻繁地被邀請到重要的宴席上。在朝廷中宣揚佛法，在皇家寺廟裡傳播佛法。達官貴人們都敬佩您的博大精深，眾多的法師們都推崇您的神采俊逸。您既有像大鵬一樣能夠展翅高飛的才能，又有像鯤鵬一樣能夠縱橫四海的本領。支遁（Zhi Dun，東晉僧人、佛學家）和您相比，王濛（Wang Meng，東晉大臣、書法家）又怎麼能與您相提並論呢？帛道猷（Bo Daoyou，東晉名士）和您相比，嵇康（Ji Kang，三國時期魏國名士）和阮籍（Ruan Ji，三國時期魏國名士）也不足以與您相提並論。用古代的人來比擬當今的人，您完全可以勝任。我琳（Lin，作者自稱）因病隱居在南山，將心靈寄託在幽靜的山谷中。既不算是出世，也不算是入世，讓思緒在風雲中飄蕩，不去看，不去聽，將情感寄託在泉水和巖石上。偶爾看到您的名作，確實能夠排遣繁多的憂愁。剛一看到您寫的文章，就能夠消除長久的疾病。我來回吟誦，反覆閱讀。將您的作品珍藏在我的袖中，不覺得紙張已經陳舊，字跡已經模糊。略微表達我的一點心意，謹以此信奉上。您所寫的賦和詞，被各位道友賢士稱讚如此。到了貞觀十九年（公元645年），朝廷更加重視翻譯佛經，有關部門進行簡化，又沒有可以聯繫的人，下詔書追您赴京，您以生病為理由推辭了。現在您六十八歲，聲望越來越高，心病時常發作。或者暫時停止講經說法，偶爾會登上講壇，學者們像云一樣聚集在學館。在義理方面，他們會推舉您的見解為最高標準；在文句方面，他們會確定其長短優劣；在詞藻方面，他們會揭示其精華所在；在音韻方面，他們會響應其和諧協調。您精神高尚爽朗，足以激勵懦弱的人；您的居所崇高深邃，足以啓發廉潔之士。這些都一併記錄下來，並立即寫成文字，所以不能完全表達其中的細微之處。
《續高僧傳》卷第三 《大正藏》第50冊 No. 2060 《續高僧傳》
《續高僧傳》卷第四
大唐西明寺沙門釋道宣撰
譯經篇四 本傳二人
京大慈恩寺釋玄奘（Shi Xuanzang）傳一
京大慈恩寺梵僧那提（Nati）傳二
釋玄奘（Shi Xuanzang），本名袆（Yi），姓陳氏（Chen Shi），是漢代太丘長陳仲弓（Chen Zhonggong）的後代。子孫遷徙到河南。
【English Translation】 English version: If Pei County can be united, even if the State of Chu has obtained it, the State of Qi may not necessarily lose anything because of it. Venerable Master, you are erudite, outstanding, and your wisdom and thoughts are profound and boundless. You are a unique talent of today and a pillar of the country. You are already well-known to the public, and your reputation is widely spread. In addition, you have visited the imperial court many times and have been frequently invited to important banquets. You propagate the Dharma in the imperial court and spread the Dharma in the royal temples. Dignitaries admire your vast and profound knowledge, and many Dharma masters admire your divine and handsome demeanor. You have the talent to spread your wings and fly high like a roc, and you also have the ability to roam the seas like a Kunpeng. Compared to you, Zhi Dun (Zhi Dun, a monk and Buddhist scholar of the Eastern Jin Dynasty), how can Wang Meng (Wang Meng, a minister and calligrapher of the Eastern Jin Dynasty) be compared to you? Compared to you, Bo Daoyou (Bo Daoyou, a famous person of the Eastern Jin Dynasty), Ji Kang (Ji Kang, a famous person of the Wei State during the Three Kingdoms period) and Ruan Ji (Ruan Ji, a famous person of the Wei State during the Three Kingdoms period) are not enough to be compared with you. Comparing ancient people with today's people, you are fully capable. I, Lin (Lin, the author referring to himself), live in seclusion in Nanshan due to illness, entrusting my heart to the quiet valleys. It is neither considered being out of the world nor being in the world, letting my thoughts drift in the wind and clouds, not looking, not listening, entrusting my emotions to springs and rocks. Occasionally seeing your famous works can indeed dispel many worries. As soon as I see the articles you wrote, I can eliminate long-term illnesses. I recite them back and forth, reading them repeatedly. I treasure your works in my sleeves, not feeling that the paper is old and the words are blurred. I briefly express my little intention, and I respectfully present this letter. The fu and ci you wrote are praised by fellow Daoists and virtuous scholars. In the nineteenth year of Zhenguan (645 AD), the imperial court paid more attention to translating Buddhist scriptures, and the relevant departments simplified the process. Since there was no one to contact, an imperial decree was issued to summon you to the capital, but you declined on the grounds of illness. Now you are sixty-eight years old, and your reputation is getting higher and higher, and your heart disease often occurs. Or you temporarily stop preaching the Dharma, and occasionally you will ascend the lecture platform, and scholars gather like clouds in the academy. In terms of doctrine, they will recommend your views as the highest standard; in terms of sentences, they will determine their length and merits; in terms of rhetoric, they will reveal their essence; in terms of phonology, they will respond to their harmony and coordination. Your spirit is noble and cheerful, enough to inspire the weak; your residence is lofty and profound, enough to inspire honest people. These are all recorded together and immediately written into words, so it is impossible to fully express the subtle details.
Continuation of Biographies of Eminent Monks, Volume 3 Taisho Tripitaka, Volume 50, No. 2060, Continuation of Biographies of Eminent Monks
Continuation of Biographies of Eminent Monks, Volume 4
Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Chapter 4 on Translation of Scriptures: Two Biographies in this Chapter
Biography of Shi Xuanzang (Shi Xuanzang) of Da Ci'en Temple in the Capital, Part 1
Biography of Nati (Nati), a Brahmin monk of Da Ci'en Temple in the Capital, Part 2
Shi Xuanzang (Shi Xuanzang), originally named Yi (Yi), surname Chen (Chen), was a descendant of Chen Zhonggong (Chen Zhonggong) of Taiqiu during the Han Dynasty. His descendants moved to Henan.
故又為洛州緱氏人焉。祖康北齊國子博士。父慧早通經術。長八尺明眉目。拜江陵令。解纓而返。即大業末年。識者以為克終。隱淪之候故也。兄素出家。即長捷法師也。容貌堂堂儀局瑰秀。講釋經義聯班群伍。住東都凈土寺。以奘少罹窮酷。攜以將之。日授精理。旁兼巧論。年十一誦維摩法華。東都恒度便預其次。自爾卓然梗正不偶朋流。口誦目緣略無閑缺。睹諸沙彌劇談掉戲。奘曰。經不云乎。夫出家者為無為法。豈復恒為兒戲。可謂徒喪百年。且思齊之懷。尚鄙而不取。拔萃出類。故復形在言前耳。時東都慧日盛弘法席。涅槃攝論輪馳相系。每恒聽受昏明思擇。僧徒異其欣奉美其風素。愛敬之至師友參榮。大眾重其學功弘開役務。時年十五與兄住凈土寺。由是專門受業。聲望逾遠。大業餘歷。兵饑交貿法食兩緣投庇無所。承沙門道基化開井絡法俗欽仰。乃與兄從之。行達長安。住莊嚴寺。又非本望西逾劍閣既達蜀都。即而聽受阿毗曇論。一聞不忘見稱昔人。隨言鏡理又高倫等。至於婆沙廣論雜心玄義。莫不鑿窮巖穴條疏本干。然此論東被弘唱極繁。章鈔異同計逾數十。皆蘊結胸府聞持自然。至於得喪筌旨。而能引用無滯。時皆訝其憶念之力終古罕類也。基每顧而嘆曰。余少游講肆多矣。未見少年神悟若斯人也。
【現代漢語翻譯】 現代漢語譯本： 因此，他又是洛州緱氏縣人。他的祖父康是北齊的國子博士。他的父親慧，早年就精通經書學術，身高八尺，眉目清朗。曾被任命為江陵縣令，但隨即辭官返回。當時正值大業末年，有見識的人認為這是他能夠善終的預兆，所以隱居起來。他的哥哥後來出家，就是長捷法師。長捷法師容貌堂堂，儀表出衆，講解經義時，總是能吸引眾多僧侶。他住在東都的凈土寺。因為玄奘年幼時遭遇困苦，長捷法師便帶著他一起生活，每天教他精深的道理，併兼顧一些巧妙的論述。玄奘十一歲時就能背誦《維摩經》和《法華經》，東都舉行度牒考試時，他也能名列其中。從此以後，他卓爾不群，正直不阿，不與世俗同流合污。口中誦經，心中思索，幾乎沒有空閑的時候。看到那些沙彌們大聲喧譁，嬉戲玩鬧，玄奘便說：『經書上不是說過嗎？出家人是爲了追求無為之法，怎麼還能總是像小孩子一樣玩耍呢？這簡直是白白浪費百年光陰。即使是思齊的願望，尚且被君子所鄙視，更何況是這種拔萃出類的事情，早就應該體現在行動上了。』當時，東都的慧日法師盛行弘揚佛法，講授《涅槃經》和《攝大乘論》，聽講的人絡繹不絕。玄奘每次都去聽講，從早到晚都在思考其中的道理。僧人們都對他感到驚奇，讚美他的風度和品格。大家非常愛戴和尊敬他，把他當成師友一樣看待。大眾看重他的學識，讓他參與弘揚佛法的事務。十五歲時，玄奘和他的哥哥住在凈土寺，從此專心學習佛法，聲望也越來越高。大業末年，戰亂和饑荒交織，人們難以找到可以提供食物和庇護的地方。聽說沙門道基在井絡一帶弘揚佛法，受到僧俗的欽佩和仰慕，於是玄奘和他的哥哥便去投奔他。他們一路到達長安，住在莊嚴寺。但那裡並非他們最終的歸宿，於是他們又向西越過劍閣，到達蜀都。在那裡，玄奘聽受了《阿毗曇論》，聽一遍就能記住，被人們稱為是古人再世。他對經文的理解和運用，也超過了同輩。至於《婆沙論》、《廣論》、《雜心論》、《玄義》等，他無不深入研究，徹底理解。然而，這些論著在東方流傳甚廣，各種章疏和註解，差異之處多達數十種。玄奘都將它們牢記在心，自然而然地理解。對於這些論著的得失和精髓，他都能引用自如，毫無滯礙。當時的人們都驚歎他的記憶力，認為這是古往今來都罕見的。道基每次看到他，都會感嘆說：『我年輕時也曾在很多地方聽過講經，但從未見過像他這樣年少聰慧的人啊。』
【English Translation】 English version: Therefore, he was also a native of Goushi County in Luozhou. His grandfather, Kang, was a Doctor of the State Academy during the Northern Qi Dynasty. His father, Hui, was well-versed in scriptures and academics from an early age, standing eight feet tall with bright eyes and clear features. He was appointed as the magistrate of Jiangling County but resigned and returned home. This was at the end of the Daye era, and discerning people believed it was a sign that he would have a good end, so he lived in seclusion. His elder brother later became a monk, namely Dharma Master Changjie. Dharma Master Changjie had a dignified appearance and outstanding demeanor. When lecturing on scriptures, he always attracted many monks. He resided in the Pure Land Temple in Dongdu. Because Xuanzang suffered hardships in his youth, Dharma Master Changjie took him in and taught him profound principles daily, along with skillful arguments. At the age of eleven, Xuanzang could recite the 'Vimalakirti Sutra' and the 'Lotus Sutra,' and he was among those who received ordination certificates in Dongdu. From then on, he was outstanding, upright, and did not associate with worldly people. He recited scriptures and contemplated them, with hardly any idle time. Seeing the Shramanas talking loudly and playing games, Xuanzang said, 'Do the scriptures not say that those who leave home pursue the Dharma of non-action? How can they constantly play like children? This is simply wasting a hundred years of life. Even the desire to emulate the virtuous is despised by gentlemen, let alone such outstanding behavior, which should be reflected in actions.' At that time, Dharma Master Huiri was flourishing in Dongdu, propagating the Dharma, lecturing on the 'Nirvana Sutra' and the 'Mahayana-samgraha Sutra,' with a continuous stream of listeners. Xuanzang attended every lecture, contemplating the principles from morning till night. The monks were amazed by him, praising his demeanor and character. Everyone loved and respected him, treating him as a teacher and friend. The assembly valued his knowledge and involved him in propagating the Dharma. At the age of fifteen, Xuanzang lived with his brother in the Pure Land Temple, and from then on, he devoted himself to studying Buddhism, and his reputation grew further. At the end of the Daye era, war and famine were intertwined, and people struggled to find food and shelter. Hearing that Shramana Daoji was propagating the Dharma in Jingluo, admired and respected by both monks and laypeople, Xuanzang and his brother went to join him. They traveled all the way to Chang'an and stayed in Zhuangyan Temple. However, that was not their final destination, so they crossed the Jian Pavilion westward and arrived in Chengdu. There, Xuanzang listened to the 'Abhidharma Sutra,' remembering it after hearing it once, and was praised as a reincarnation of the ancients. His understanding and application of the scriptures also surpassed his peers. As for the 'Vibhasa Sutra,' 'Guanglun,' 'Zaxinlun,' and 'Xuanyi,' he studied them all thoroughly and understood them completely. However, these treatises were widely circulated in the East, and there were dozens of different chapters and annotations. Xuanzang memorized them all and understood them naturally. Regarding the gains and losses and the essence of these treatises, he could quote them freely without any hesitation. People at the time were amazed by his memory, considering it rare throughout history. Daoji would often sigh when he saw him, saying, 'I have listened to lectures in many places in my youth, but I have never seen such a young and intelligent person like him.'
席中聽侶僉號英雄。四方多難總歸綿益。相與稱讚逸口傳聲。又僧景攝論道振迦延。世號難加人推精覆。皆師承宗據隅隩明銓。昔來攝論十二住義。中表銷釋十有二家。講次誦持率多昏漠。而奘初聞記錄片無差舛。登座敘引曾不再緣。須便為述狀逾宿構。如斯甚眾不可殫言。武德五年。二十有一為諸學府。雄伯沙門講揚心論。不窺文相而誦注無窮。時目神人。不神何能此也。晚與兄俱住益南空慧寺。私自惟曰。學貴經遠義重疏通鉆仰一方未成探賾。有沙門道深。體悟成實學稱包富。控權敷化振網趙邦。憤發內心將捐巴蜀。捷深知其遠量也。情顧勤勤每勸勉之。而正意已行誓無返面。遂乃假緣告別。間行江硤。經途所及。荊楊等州。訪逮道鄰莫知歸詣。便北達深所委參勇鎧。素襲嘉問縱洽無遺。終始十月資承略盡。時燕趙學侶相顧逢秋。后發前至。抑斯人也。沙門慧休。道聲高邈。行解相富。夸罩古今。獨據鄴中昌言傳授。詞鋒所指海內高尚。又往從焉。不面生來。相逢若舊。去師資禮事等法朋。偏為獨講雜心攝論。指摘纖隱曲示綱猷。相續八月領酬無厭。休又驚異絕嘆撫掌而嗟曰。希世若人。爾其是也。沙門道岳。宗師俱舍闡弘有部。包籠領袖吞納喉襟。揚業帝城來儀群學。乃又從焉。創跡京都詮途義苑。沙門法常。
【現代漢語翻譯】 現代漢語譯本： 席間，同伴們都稱讚他是英雄。四方多難，最終都歸於綿延的恩澤。大家互相稱讚，美名迅速傳播。又有僧人景，精通《攝大乘論》，辯才出衆，如同迦延（Katyayana，佛陀十大弟子之一，以善於論辯著稱）。世人稱他為『難加』，人們推崇他精通覆述。他們都師承宗派，佔據著偏僻的地方，明智地衡量事物。過去以來，關於《攝大乘論》十二住義的解釋，內外共有十二家。講授背誦的人大多昏昧模糊，而玄奘（指唐玄奘）初次聽聞記錄，沒有絲毫差錯。登上講座敘述引導，從不重複。需要他講述時，就像是早已構思好的。像這樣的事情很多，無法一一述說。 武德五年，二十一歲的他為各大學府的雄伯沙門講授《心論》。不看文字表面，就能背誦無窮的註解。當時人們視他為神人。不神奇，怎麼能做到這樣呢？後來與哥哥一同住在益州的南空慧寺，私下裡思考說：『學問貴在精深，義理重在疏通，鉆研一方還不能算是探究深奧。』有沙門道深，體悟了《成實論》，學問淵博。掌握權柄，廣佈教化，在趙地弘揚佛法。玄奘內心激動，打算離開巴蜀。道深深知他有遠大的志向，情意懇切，多次勸勉他。但玄奘心意已決，誓不回頭。於是找了個借口告別，秘密地沿著江峽行走。沿途所到之處，如荊州、揚州等地，尋訪道友，卻不知道他們去了哪裡。便向北到達深所，委託他參訪勇鎧（Yongkai，人名）。勇鎧一向仰慕玄奘的嘉名，毫無保留地傳授給他。前後十個月，資助供養幾乎用盡。當時燕趙一帶的學侶們互相感嘆，玄奘後來出發卻先到達，真是個傑出的人才啊。 沙門慧休，道行聲名高遠，修行和理解都很豐富，超越古今。獨自佔據鄴城，公開講授佛法。他的言辭鋒利，海內高尚之士都敬佩他。玄奘又前去拜訪他。雖然不曾見過面，但相逢卻像老朋友一樣。去除師徒的禮節，像朋友一樣相處。慧休專門為他講解《雜心論》和《攝大乘論》，指出細微之處，委婉地揭示綱要。連續八個月，玄奘領悟酬答，不知疲倦。慧休又驚又喜，拍手讚歎說：『世間罕見的人才，說的就是你啊！』沙門道岳，以俱舍宗為宗師，闡揚弘揚有部（Sarvastivada，說一切有部），是領袖人物，掌握著重要的地位。在帝都揚名，前來學習的人很多。玄奘又前去拜訪他，開創了在京都詮釋佛法的義苑。沙門法常。
【English Translation】 English version: During the gathering, his companions all hailed him as a hero. The many difficulties in all directions would eventually be resolved through his continuous benevolence. Everyone praised him, and his reputation spread quickly. There was also the monk Jing, who was well-versed in the 'Mahāyānasaṃgraha' (Compendium of the Mahayana), and his eloquence was comparable to that of Katyayana (one of the Buddha's ten great disciples, known for his skill in debate). People called him 'Nan Jia,' and admired his ability to reiterate and explain. They all followed their respective schools, occupied remote places, and wisely assessed matters. In the past, there were twelve interpretations of the twelve abodes in the 'Mahāyānasaṃgraha,' both internal and external. Those who lectured and recited them were mostly confused and unclear, but Xuanzang (referring to Tang Xuanzang) recorded them without any errors the first time he heard them. When he ascended the lecture seat to introduce and guide, he never repeated himself. When he was asked to explain, it was as if he had already prepared it beforehand. There were many such instances, too numerous to mention. In the fifth year of the Wude era, at the age of twenty-one, he lectured on the 'Treatise on Consciousness-only' to the Xiongbo monks of various academies. Without looking at the literal meaning, he could recite endless annotations. At that time, people regarded him as a divine being. How could he do this without being divine? Later, he lived with his elder brother in the South Konghui Temple in Yizhou, and privately pondered: 'Learning is valued for its depth, and meaning is valued for its clarity. Studying only one aspect is not enough to be considered profound.' There was the monk Daoshen, who had realized the 'Tattvasiddhiśāstra' (Treatise on the Establishment of Truth), and his learning was extensive. He held authority, spread teachings widely, and promoted Buddhism in the Zhao region. Xuanzang was excited and planned to leave Sichuan. Daoshen knew that he had great ambitions, and earnestly advised him many times. But Xuanzang was determined and vowed not to turn back. So he made an excuse to bid farewell and secretly traveled along the river gorges. Wherever he went, such as Jingzhou and Yangzhou, he sought out fellow practitioners, but did not know where they had gone. Then he went north to where Daoshen was, entrusting him to visit Yongkai (a person's name). Yongkai had always admired Xuanzang's reputation and imparted his knowledge to him without reservation. For ten months, he provided support and offerings almost to the point of exhaustion. At that time, the scholars in the Yan and Zhao regions sighed to each other, saying that Xuanzang had arrived earlier even though he had departed later, truly an outstanding talent. The monk Huixiu had a high reputation for his practice, and his practice and understanding were both rich, surpassing those of the past and present. He occupied Yecheng alone and publicly lectured on the Dharma. His words were sharp, and the noble people within the country admired him. Xuanzang went to visit him again. Although they had never met, they felt like old friends when they met. They dispensed with the formalities of teacher and disciple and treated each other as friends. Huixiu specially lectured on the 'Abhidharmasamuccaya' (Compendium of Abhidharma) and the 'Mahāyānasaṃgraha' for him, pointing out subtle points and subtly revealing the key principles. For eight consecutive months, Xuanzang understood and responded tirelessly. Huixiu was both surprised and delighted, clapping his hands and exclaiming: 'A rare talent in the world, that's you!' The monk Daoyue, with the Kośa school as his master, expounded and promoted the Sarvastivada (the 'all exists' school), was a leading figure, holding an important position. He became famous in the capital, and many people came to study. Xuanzang went to visit him again, establishing a garden of meaning in the capital to interpret the Dharma. The monk Facang.
一時之最。經論教悟。其從如林。奘乃一舉十問皆陳幽奧。坐中杞梓拔思未聞。由是馳譽道流。擅聲日下。沙門僧辯。法輪論士。機慧是長。命來連坐。吾之徒也。但為俱舍一論。昔所未聞。因爾伏膺。曉夕咨請。岳審其殷至。慧悟霞明。樂說不窮。任其索隱。覃思研采。啐周究竟。沙門玄會。匠剖涅槃。刪補舊疏。更張琴瑟。承斯令問。親位席端。咨質遲疑煥然祛滯。僕射宋公蕭瑀。敬其脫穎。奏住莊嚴。然非本志。情棲物表。乃又惟曰。余周流吳蜀。爰逮趙魏。末及周秦。預有講筵。率皆登踐。已布之言令。雖蘊胸襟。未吐之詞宗。解籤無地。若不輕生殉命。誓往華胥。何能具覿成言。用通神解。一睹明法。了義真文。要返東華。傳揚聖化。則先賢高勝。豈決疑于彌勒。後進鋒穎。寧輟想于瑜伽耶。時年二十九也。遂厲然獨舉。詣闕陳表。有司不為通引。頓跡京皋。廣就諸蕃。遍學書語。行坐尋授。數日便通。側席面西思聞機候。會貞觀三年時遭霜儉。下敕道俗逐豐四出。幸因斯際徑往姑臧。漸至燉煌。路由天塞。裹糧弔影。前望悠然。但見平沙。絕無人徑。回遑委命。任業而前。展轉因循。達高昌境。初奘在涼州講揚經論。華夷士庶盛集歸崇。商客通傳。預聞蕃域。高昌王麹文泰。特信佛經。復承奘告。將游西
鄙。恒置郵驲。境次相迎。忽聞行達。通夕立候。王母妃屬。執炬殿前。見奘苦辛。備言意故。合宮下淚。驚異希有。延留夏坐。長請開弘。王命為弟。母命為子。殊禮厚供。日時恒致。乃為講仁王等經及諸機教。道俗繫戀。並愿長留。奘曰。本欲通開大化遠被家國。不辭賤命忍死西奔。若如來語。一滯此方。非唯自虧發足。亦恐都為法障。乃不食三日。僉見極意。無敢措言。王母曰。今與法師一遇。並是往業因緣。脫得果心東返。愿重垂誡誥。遂與奘手傳香信誓為母子。麹氏流淚執足而別。仍敕殿中侍郎。赍綾帛五百匹書二十四封。並給從騎六十人。送至突厥葉護牙所。以大雪山北六十餘國皆其部統故。重遺達奘開前路也。初至牙所。信物倍多異於恒度。謂是親弟。具以情告。終所不信。可汗重其賄賂。遣騎前告所部諸國。但有名僧勝地。必令奘到。於是連騎數十。盛若皇華。中途經國道次參候。供給頓具倍勝於初。自高昌至於鐵門。凡經一十六國。人物優劣奉信淳疏。具諸圖傳。其鐵門也即鐵門關。漢之西屏。入山五百。旁無異路。一道南出險絕人物。左右石壁竦立千仞。色相如鐵故因號焉。見漢門扇一豎一臥。外鐵里木加懸諸鈴。必掩此關寔惟天固。南出斯門。土田溫沃花果榮茂。地名睹貨羅也。縱千餘里廣三
【現代漢語翻譯】 鄙。經常設定驛站。邊境地區依次迎接。忽然聽說（玄奘）到達，整夜站立等候。國王的母親和妃嬪們，拿著火炬在宮殿前，看到玄奘的辛苦，詳細詢問緣由。全宮上下都流下眼淚，驚異這罕見的事情。挽留玄奘在此安居夏日，多次請求他弘揚佛法。國王要拜他為弟弟，王母要拜他為兒子，給予特殊的禮遇和豐厚的供養，每天不斷。於是為他們講授《仁王經》等經典以及各種教法。道俗兩界都依戀不捨，都希望玄奘能長久留下。玄奘說：『我本來希望通達弘揚佛法，使教化遠播我的家鄉。不惜卑賤的生命，忍受死亡的威脅，向西奔走。如果如來所說屬實，一旦滯留在此地，不僅自己耽誤了行程，恐怕還會成為弘揚佛法的障礙。』於是絕食三天，眾人看到他心意已決，沒有人敢再說什麼。王母說：『如今能與法師相遇，都是往昔的業力因緣。如果能夠如願返回東方，希望您再次垂示教誨。』於是與玄奘手傳香信，結為母子。麹氏流著眼淚拉著玄奘的腳告別。仍然命令殿中侍郎，帶著綾羅綢緞五百匹，書信二十四封，並配備隨從騎兵六十人，送到突厥葉護牙（突厥首領的稱號）的駐地。因為大雪山以北六十多個國家都歸他管轄，所以重金贈送，為玄奘開闢前進的道路。當初到達葉護牙的駐地，禮物比平常多很多，葉護牙以為是親弟弟來了，詳細地把情況告訴了他，但他始終不相信。可汗看重這些賄賂，派遣騎兵提前告知所管轄的各個國家，只要是有名的僧人和勝地，一定要讓玄奘到達。於是連同騎兵數十人，盛大的場面如同迎接皇家的使者。中途經過各個國家，沿途的官員都來參拜問候，供給的物品比最初更加豐厚。從高昌到鐵門關，一共經過了十六個國家，人們的素質優劣，信仰的虔誠與否，都記錄在圖傳中。那鐵門關就是漢朝西邊的屏障，進入山中五百里，旁邊沒有其他的道路，只有一條路向南延伸，地勢險峻，人煙稀少。左右兩邊的石壁高聳入雲，顏色像鐵一樣，所以因此得名。看到漢朝的門扇一扇豎著一扇橫著，外面是鐵，裡面是木頭，還懸掛著各種鈴鐺。一定要關閉這個關口，確實是天險。從這個門向南出去，土地肥沃，花果繁茂，地名叫睹貨羅（古代中亞地區），縱橫一千多里。
【English Translation】 Pi. (omitted meaning) Regularly set up postal stations. Border regions welcomed him in succession. Suddenly hearing of Xuanzang's arrival, they stood waiting all night. The Queen Mother and consorts, holding torches in front of the palace, saw Xuanzang's hardship and inquired about the reasons in detail. The entire palace shed tears, astonished by this rare event. They urged Xuanzang to stay for the summer retreat, repeatedly requesting him to propagate the Dharma. The King wanted to adopt him as a younger brother, and the Queen Mother wanted to adopt him as a son, giving him special treatment and generous offerings daily. Thus, they lectured on the 'Benevolent King Sutra' and other teachings. Both monks and laypeople were reluctant to let him leave, hoping he would stay permanently. Xuanzang said, 'I originally hoped to thoroughly propagate the Dharma, so that the teachings would spread far and wide to my homeland. I do not hesitate to risk my humble life, enduring the threat of death, to travel west. If the words of the Tathagata are true, once I stay in this place, not only will I delay my journey, but I fear it will also become an obstacle to propagating the Dharma.' Therefore, he fasted for three days, and seeing his determination, no one dared to say anything more. The Queen Mother said, 'Our encounter with the Dharma Master today is all due to past karmic connections. If you can return to the East as you wish, I hope you will bestow your teachings upon us again.' Thus, they exchanged incense and vows, becoming mother and son. The ruler of the Qu family, shedding tears, held Xuanzang's feet to bid farewell. He then ordered the Palace Attendant to bring five hundred bolts of silk and twenty-four letters, along with sixty cavalry escorts, to the residence of the Turkic Yabghu (title of a Turkic chieftain). Because more than sixty countries north of the Great Snow Mountains were under his jurisdiction, he sent generous gifts to pave the way for Xuanzang. Initially, upon arriving at the Yabghu's residence, the gifts were much more numerous than usual. The Yabghu thought it was his own brother, and he told him the situation in detail, but he did not believe it. The Khan valued the bribes and sent riders ahead to inform all the countries under his jurisdiction that any famous monks or scenic spots must be shown to Xuanzang. Thus, dozens of riders accompanied him, with a grand scene like welcoming a royal envoy. Along the way, the officials of the countries they passed through paid their respects and provided supplies that were even more generous than before. From Gaochang to the Iron Gate Pass, they passed through sixteen countries, and the quality of the people and the sincerity of their faith were recorded in maps and accounts. The Iron Gate Pass is the western barrier of the Han Dynasty, five hundred li into the mountains, with no other roads nearby. There is only one road extending south, with treacherous terrain and sparse population. The stone walls on both sides rise thousands of feet, with a color like iron, hence the name. They saw the Han Dynasty gate, one leaf standing upright and the other lying down, with iron on the outside and wood on the inside, and various bells hanging. It is necessary to close this pass, truly a natural fortress. Going south from this gate, the land is fertile, with flourishing flowers and fruits, and the place is called Tukhara (ancient Central Asia), extending over a thousand li.
千餘。東拒蔥嶺西接波斯。南大雪山北據鐵門。縛芻大河中境西流。即經所謂博叉河也。其境自分為二十七國。各有君長信重佛教。僧以十二月十六日安居坐其春分。以斯時溫熱雨多故也。又前經國凡度十三至縛喝國。土地華博。時俗號為小王舍城。國近葉護南牙也。突厥常法。夏居北野。花草繁茂放牧為勝。冬處山中用遮寒厲。故有兩牙王都。城外西南寺中有佛澡罐可容斗許。及佛掃帚並以佛牙。守護莊嚴殆難瞻睹。奘為國使躬事頂戴。西北不遠有提謂波利兩城。建塔凌虛。即爰初道成獻麨長者之本邑。發爪塔也。又東南行大雪山中七百餘里至梵衍國。僧有數千學出世部。王城北山有立石像。高百五十尺。城東臥佛長千餘尺。並精舍重接。金寶莊校晃曜人目。見者稱歎。又有佛齒舍利。劫初緣覺齒長五寸許。金輪王齒長三寸許。並商那和修缽。及九條衣絳色猶存。又東山行至迦畢試國。奉信彌勝。僧有六千。多大乘學。其王歲造銀像舉高丈八。延請遐邇廣樹名壇。國有如來為菩薩時齒長可寸餘。又有其發引長尺餘。放還螺旋。自斯地北民雜胡戎。制服威儀不參大夏。名為邊國蜜利車類。唐言譯之垢濁種也。又東南七百至濫波國。即印度之北境矣。言印度者。即天竺之正名猶身毒賢豆之訛號耳。論其境也。北背雪山三
【現代漢語翻譯】 現代漢語譯本 一千多里。東面到蔥嶺（Pamir Mountains），西面到波斯（Persia）。南面是大雪山（Hindu Kush），北面是鐵門關（Iron Gate）。縛芻河（Oxus River）從國境中部向西流淌，就是經書里說的博叉河。這個國家分為二十七個小國，各有自己的君主，都信奉佛教。僧侶們在十二月十六日開始安居，因為那時是春分時節，氣候溫暖多雨。之前經過的十三個國家到達縛喝國（Balkh），土地肥沃廣闊，當地人稱之為小王舍城（Rajagriha）。這個國家靠近葉護（Yabgu）南牙（Southern residence）。突厥人通常的習俗是，夏天住在北方的草原，那裡花草茂盛，適合放牧；冬天住在山裡，用來抵禦寒冷。所以有兩處牙帳王都。城外西南的寺廟裡有佛陀的澡罐，大約能裝一斗水，還有佛陀的掃帚和佛牙，守護得非常莊嚴，難以輕易瞻仰。玄奘作為國家的使者，親自頂禮膜拜。西北不遠的地方有提謂（Trapusa）和波利（Bhallika）兩座城，建有高聳入雲的佛塔，就是當初道成（Buddhahood）時獻麥粉的長者的故鄉，還有佛發爪塔。又向東南方向走在大雪山中七百多里到達梵衍國（Bamiyan）。有幾千僧侶學習出世部（Lokottaravada）。王城北邊的山上有站立的石像，高一百五十尺。城東有臥佛，長一千多尺，寺廟相連，用金銀珠寶裝飾，光彩奪目，見到的人都讚歎不已。還有佛牙舍利，劫初緣覺（Pratyekabuddha）的牙齒長五寸左右，金輪王（Chakravartin）的牙齒長三寸左右，還有商那和修（Shanavasa）的缽，以及九條袈裟，絳紅色依然存在。又向東翻山越嶺到達迦畢試國（Kapisa），那裡的人們信仰更加虔誠。有六千僧侶，大多學習大乘佛教。國王每年鑄造銀像，高一丈八尺，邀請遠近的人們，廣泛地設立名壇。這個國家有如來（Tathagata）作為菩薩（Bodhisattva）時留下的牙齒，長一寸多，還有頭髮，可以拉長到一尺多，放開后又會盤旋起來。從這個地方向北，居民混雜著胡人和戎人，他們的服飾和禮儀與大夏（Tokharistan）不同，被稱為邊國蜜利車（Mleccha）類，用唐朝的語言翻譯就是『垢濁種』。又向東南走七百里到達濫波國（Lampaka），就是印度的北部邊境了。說到印度，就是天竺（India）的正確名稱，身毒（Sindhu）和賢豆（Hindu）都是訛傳的稱呼。論及它的疆域，北面背靠雪山。
【English Translation】 English version More than a thousand li. To the east, it borders the Pamir Mountains (Congling); to the west, Persia (Bosi). To the south, it is the Great Snow Mountains (Daxue Shan, Hindu Kush); to the north, it relies on the Iron Gate (Tiemen). The Vakshu River (Fuchu Dahe, Oxus River) flows westward through the middle of the territory, which is the Bokcha River mentioned in the scriptures. The territory is divided into twenty-seven countries, each with its own ruler, all of whom deeply believe in Buddhism. The monks begin their rainy season retreat (Anju) on the sixteenth day of the twelfth month, which is the spring equinox, because the weather is warm and rainy at this time. Having passed through thirteen countries, they arrive at Balkh (Baohe Guo), a fertile and vast land. The local people call it Little Rajagriha (Xiao Wangshe Cheng). This country is close to the Yabgu's (Yehu) southern residence (Nanya). The usual custom of the Turks (Tujue) is to live in the northern grasslands in summer, where flowers and plants flourish, making it ideal for grazing; in winter, they live in the mountains to protect themselves from the cold. Therefore, there are two royal capitals. Outside the city to the southwest, in a temple, there is the Buddha's bathing pot, which can hold about a dou of water, as well as the Buddha's broom and a tooth of the Buddha, which are guarded with great solemnity, making them difficult to behold easily. Xuanzang, as an envoy of the country, personally prostrates and pays homage. Not far to the northwest are the two cities of Trapusa (Tiwei) and Bhallika (Boli), where pagodas are built that pierce the sky. This is the hometown of the elder who offered maize flour when the Buddha attained enlightenment (Daocheng), and there is also a stupa containing the Buddha's hair and nails. Traveling southeast for more than seven hundred li through the Great Snow Mountains, they arrive at Bamiyan (Fanyan Guo). There are several thousand monks studying the Lokottaravada (Chushibu) school. On the mountain north of the royal city, there is a standing stone statue, one hundred and fifty chi tall. To the east of the city, there is a reclining Buddha, more than a thousand chi long, with connected monasteries adorned with gold and jewels, dazzling the eyes. Those who see it praise it. There are also relics of the Buddha's teeth, with the teeth of a Pratyekabuddha (Yuanjue) from the beginning of the kalpa being about five cun long, and the teeth of a Chakravartin (Jinlun Wang) being about three cun long. There is also the bowl of Shanavasa (Shangnahexiu), and the nine-section kasaya, with the crimson color still remaining. Traveling east over the mountains, they arrive at Kapisa (Jiabishe Guo), where the people's faith is even more devout. There are six thousand monks, mostly studying Mahayana Buddhism. Every year, the king casts a silver statue, eighteen chi tall, inviting people from far and wide, and widely establishing famous altars. In this country, there is a tooth left by the Tathagata (Rulai) when he was a Bodhisattva (Pusa), more than one cun long, and there is also hair that can be stretched to more than one chi long, and when released, it spirals back. From this place northward, the people are mixed with Hu and Rong people, and their clothing and etiquette are different from those of Tokharistan (Daxia), and they are called Mleccha (Miliche) of the border countries, which translates into 'impure race' in the Tang language. Traveling southeast for seven hundred li, they arrive at Lampaka (Lanpo Guo), which is the northern border of India. Speaking of India, it is the correct name for Tianzhu, while Sindhu (Shendu) and Hindu (Xiandou) are corrupt pronunciations. As for its territory, it is backed by the Great Snow Mountains to the north.
陲大海。地形南狹如月上弦。川平廣衍周九萬里。七十餘國依止其中。時或乖分略地為國。今則盡三海際同一王命。又東雪山至那伽羅曷國。即布發掩泥之故地也。詳諸經相意有疑焉。何則討尋本事。乃在賢劫已前。蓮花定光名殊。三佛既非同劫。頻被火災。何得故處今猶泥濕。若以為虛。佛非妄語。如彼諸師各陳異解。有論者言。此實本地。佛非妄也。雖經劫壞。本空之處願力莊嚴如因事也。並是如來流化。斯跡常在不足怪矣。故其勝地。左則標樹諸窣睹波。即靈塔之正名。猶偷婆斗藪婆之訛號耳。阿育王者。此號無憂。恨不睹佛。興諸感戀。絓是聖蹟皆起銘記。故於此處為建石塔。高三十餘丈。又有石壁佛影。蹈跡眾相。皆豎標記。並如前也。
城南不遠醯羅城中。有佛頂骨。周尺二寸。其相仰平形如天蓋。佛髑髏蓋如荷葉盤。佛眼圓睛狀如奈許澄凈皎然。有佛大衣其色黃赤。佛之錫杖以鐵為環紫檀為笴。此五聖蹟同在一城。固守之務如傳國寶。北近突厥。昔經侵奪。雖至所在還潛本處。斯則赴緣隱顯。未在兵威。奘奉覲靈相悲淚橫流。手撥末香親看體狀。倍增欣悅。即以和香印其頂骨。睹有嘉瑞。又增悲慶近有北狄大月支王。欲知來報。以香取相。乃示馬形。甚非所望。加諸佈施積功懺悔。又以香取現師
【現代漢語翻譯】 現代漢語譯本： 邊陲的大海。地形南邊狹窄，像上弦月一樣。河流平坦廣闊，綿延九萬里。七十多個國家依附於其中。時常有分裂，略奪土地成為國家。現在都歸於三海之濱，統一于同一個王命之下。再往東，從雪山到那伽羅曷國（Nagarahara，城名），就是布發掩泥（Buddha subduing a naga，佛陀降伏毒龍）的故地。詳細考察各部經書，對此事有所懷疑。為什麼呢？因為探尋其本源，乃是在賢劫（Bhadrakalpa，現在這個賢劫）之前。蓮花（Padma，蓮花佛）和定光（Dipankara，錠光佛）佛的名字不同。三佛（過去，現在，未來三世諸佛）既然不是同一劫，又多次經歷火災。怎麼可能故地現在還泥濘潮濕呢？如果認為是虛假的，佛陀不會說妄語。就像那些法師各自陳述不同的解釋。有論者說，這確實是本地。佛陀沒有說謊。雖然經歷劫難損毀，但本來的空處因願力而莊嚴，就像因果之事一樣。都是如來的示現變化，這些遺蹟常在，不足為怪。所以這個勝地，左邊樹立著許多窣堵波（Stupa，佛塔），這是靈塔的正確名稱，也就是偷婆（Thupa）和斗藪婆（Stupas）的訛稱。阿育王（Ashoka，孔雀王朝國王），這個稱號是無憂。遺憾沒有見到佛陀，興起了許多感傷懷念之情。凡是聖蹟都建立銘記。所以在這裡建造石塔，高三十多丈。還有石壁上的佛影，以及佛陀的足跡眾相，都豎立了標記，和前面說的一樣。 城南不遠的醯羅城（Hila，城名）中，有佛頂骨。周長一尺二寸。它的形狀是向上仰的，平坦的，像天蓋一樣。佛的髑髏蓋（skullcap）像荷葉盤。佛眼圓而明亮，形狀像奈許（Naishu，一種水果），澄澈明亮。有佛的大衣，顏色是黃紅色。佛的錫杖，用鐵做環，紫檀木做杖身。這五種聖蹟都在同一個城裡。嚴密守護如同守護傳國之寶。北邊靠近突厥。過去曾經被侵略搶奪。即使被拿走，還是會悄悄回到原來的地方。這是應緣顯現或隱藏，不是兵力可以左右的。玄奘（Xuanzang，唐朝僧人）恭敬地瞻仰這些靈相，悲傷地流淚。用手撥開末香，親自觀看它們的形狀，更加欣喜。就用和好的香塗在佛頂骨上，看到了吉祥的徵兆。又增加了悲傷和慶幸。附近有北狄的大月支王（Yuezhi king，大月氏國王），想知道未來的報應。用香來取相，卻顯示出馬的形狀，非常不如意。於是增加布施，積累功德，懺悔罪過。又用香來取相，顯示出師
【English Translation】 English version: On the edge of the great sea. The terrain is narrow in the south, like a waxing crescent moon. The rivers are flat and wide, stretching for ninety thousand li. More than seventy countries depend on it. There are often divisions, seizing land to become countries. Now they all belong to the edge of the three seas, unified under the same royal decree. Further east, from the Snow Mountains to the Nagarahara (Nagarahara, city name) country, is the former site of Buddha subduing a naga (Buddha subduing a naga, Buddha taming the poisonous dragon). Examining various scriptures in detail, there are doubts about this matter. Why? Because tracing its origin, it was before the Bhadrakalpa (Bhadrakalpa, the current Bhadrakalpa). The names of Padma (Padma, Lotus Buddha) and Dipankara (Dipankara, Dipankara Buddha) are different. Since the three Buddhas (Buddhas of the past, present, and future) are not in the same kalpa, and have repeatedly experienced fire disasters. How is it possible that the old site is still muddy and damp now? If it is considered false, the Buddha would not lie. Like those Dharma masters who each state different explanations. Some argue that this is indeed the local area. The Buddha did not lie. Although it has been destroyed by kalpas, the original empty place is adorned by the power of vows, just like the matter of cause and effect. All are manifestations and transformations of the Tathagata, and these traces are always there, so there is nothing to be surprised about. Therefore, in this sacred place, stupas (Stupa, pagoda) are erected on the left, which is the correct name for the spiritual pagoda, which is a corruption of Thupa and Stupas. King Ashoka (Ashoka, Mauryan dynasty king), this title means 'without sorrow'. Regretting not seeing the Buddha, he aroused many feelings of sadness and remembrance. All sacred sites have inscriptions erected. Therefore, a stone pagoda was built here, more than thirty zhang high. There is also the Buddha's shadow on the stone wall, as well as the footprints and various forms of the Buddha, all with markers erected, just like before. Not far south of the city, in the city of Hila (Hila, city name), there is the Buddha's skullcap. It is one chi and two cun in circumference. Its shape is upward-facing, flat, like a heavenly canopy. The Buddha's skullcap resembles a lotus leaf plate. The Buddha's eyes are round and bright, shaped like a Naishu (Naishu, a type of fruit), clear and bright. There is the Buddha's robe, its color is yellowish-red. The Buddha's staff has iron rings and a sandalwood shaft. These five sacred sites are all in the same city. They are closely guarded as if they were national treasures. To the north is close to the Turks. In the past, they were invaded and plundered. Even if they were taken away, they would quietly return to their original place. This is manifestation or concealment in response to conditions, and cannot be controlled by military force. Xuanzang (Xuanzang, Tang Dynasty monk) respectfully gazed at these spiritual images, weeping with sorrow. He brushed aside the powdered incense with his hands and personally examined their forms, becoming even more delighted. He then applied the blended incense to the Buddha's skullcap and saw auspicious signs. This further increased his sorrow and joy. Nearby was the Yuezhi king (Yuezhi king, Yuezhi king) of the Northern Di, who wanted to know his future retribution. He used incense to obtain an image, but it showed the shape of a horse, which was very unsatisfactory. Therefore, he increased his donations, accumulated merit, and repented of his sins. He used incense again to obtain an image, which showed a teacher
子形。雖位狩王終為畜類。情倍歸依又加施戒。乃現人天。方還本國。故其俗法。見五相者相一金錢。取其相者酬七金錢。俗利其寶用充福物。既非僧掌固守彌崇。無論道俗必先酬價。奘被王命觀視具周。旁國諸僧承斯榮望同來禮謁。又東山行至健馱邏國。佛寺千餘。民皆雜信。城中素有缽廟。眾事莊嚴。昔如來缽經於此廟。乃數百年。今移波斯王宮供養。城東有迦膩王大塔基周里半。佛骨舍利一斛在中。舉高五百餘尺。相輪上下二十五重天火三災。今正營構。即世中所謂雀離浮圖是也。元魏靈太后胡氏。奉信情深。遣沙門道生等。赍大幡長七百餘尺。往彼掛之。腳才及地。即斯塔也。亦不測雀離名生所由。左側諸跡其相極多。近則世親如意造論之地。遠則舍于千眼睒奉二親。檀特名山達拏本跡。仙為女亂。佛化鬼母。並在其境。皆無憂王為建石塔。高者數百餘尺。立標記焉。自北山行達烏長那國。即世中所謂北天竺烏長國也。其境周圍五千餘裡。果實充備。為諸國所重。傳云。即昔輪王之苑囿也。僧有萬餘兼大乘學。王都四周多諸古蹟。忍仙佛跖。半偈避仇。折骨書經。割肉代鴿。蛇藥護命。血飲夜叉。如斯等相。備列其境。各具瞻奉。情倍欣欣。城之東北減三百里。大山龍泉名阿波邏。即信度河之本源。西南而流
【現代漢語翻譯】 現代漢語譯本 子形（指王子）。雖位狩王（雖然身為狩獵之王），終為畜類（最終還是墮落為畜生）。情倍歸依（如果能加倍皈依），又加施戒（並且加以佈施和持戒），乃現人天（就能顯現人道和天道）。方還本國（才能返回自己的國家）。故其俗法（所以當地的風俗），見五相者（看到具有五種瑞相的人）相一金錢（就贈送一個金錢）。取其相者（為他們佔卜的人）酬七金錢（則酬謝七個金錢）。俗利其寶（當地人看重這些錢財），用充福物（用作祈福的物品）。既非僧掌（因為不是僧侶掌管），固守彌崇（所以更加堅守和崇拜）。無論道俗（無論是僧侶還是俗人），必先酬價（都必須先支付報酬）。 奘（玄奘）被王命觀視具周（奉國王之命詳細地觀察了一切）。旁國諸僧（鄰國的僧侶）承斯榮望（仰慕這種榮耀），同來禮謁（一同前來拜訪）。又東山行至健馱邏國（玄奘又向東行進，到達健馱邏國 Gandhara）。佛寺千餘（那裡有一千多座佛寺）。民皆雜信（百姓信仰混雜）。城中素有缽廟（城中一直有一座供奉佛缽的寺廟）。眾事莊嚴（各種陳設都很莊嚴）。昔如來缽（過去如來的佛缽）經於此廟（曾經在這座寺廟中）。乃數百年（已經有數百年了）。今移波斯王宮供養（現在被移到波斯國王的宮殿中供養）。 城東有迦膩王大塔（城東有迦膩色迦王 Kanishka建造的大塔），基周里半（塔基周圍半里）。佛骨舍利一斛在中（一斛佛骨舍利在塔中）。舉高五百餘尺（塔高五百多尺）。相輪上下二十五重（塔頂的相輪有二十五重）。天火三災（經歷過天災和火災）。今正營構（現在正在修建）。即世中所謂雀離浮圖是也（就是世人所說的雀離浮圖）。元魏靈太后胡氏（北魏靈太后胡氏），奉信情深（信仰非常虔誠）。遣沙門道生等（派遣沙門道生等人），赍大幡長七百餘尺（攜帶長七百多尺的大幡），往彼掛之（前往那裡懸掛）。腳才及地（幡腳剛剛及地）。即斯塔也（就是這座塔）。亦不測雀離名生所由（也不知道雀離這個名字的由來）。 左側諸跡（塔的左側有很多遺蹟），其相極多（各種景象非常多）。近則世親如意造論之地（近處有世親 Vasubandhu菩薩著《如意論》的地方）。遠則舍于千眼睒奉二親（遠處有睒子 Bodhisattva 捨棄千眼供養父母的地方），檀特名山達拏本跡（檀特山 Dandaka，達拏仙人 Dandaka Rishi 的遺蹟）。仙為女亂（仙人因為女人而混亂），佛化鬼母（佛陀教化鬼子母 Hariti）。並在其境（都在這個地方）。皆無憂王為建石塔（都是阿育王 Ashoka 為他們建造的石塔），高者數百餘尺（高幾百尺）。立標記焉（立碑作為標記）。 自北山行達烏長那國（從北山出發到達烏長那國 Udyana），即世中所謂北天竺烏長國也（就是世人所說的北天竺烏長國）。其境周圍五千餘裡（這個地方周圍五千多里）。果實充備（水果充足）。為諸國所重（被各國所重視）。傳云（傳說），即昔輪王之苑囿也（就是過去轉輪聖王的苑囿）。僧有萬餘（僧侶有一萬多人），兼大乘學（兼修大乘佛法）。王都四周多諸古蹟（王都四周有很多古蹟）。忍仙佛跖（忍辱仙人 Ksantivadin 的佛足跡），半偈避仇（半偈仙人躲避仇敵的地方）。折骨書經（折斷骨頭書寫佛經的故事），割肉代鴿（割肉喂鷹的故事）。蛇藥護命（用蛇藥保護生命的故事），血飲夜叉（夜叉飲血的故事）。如斯等相（像這樣的景象），備列其境（都陳列在這個地方）。各具瞻奉（人們各自瞻仰供奉）。情倍欣欣（心情非常喜悅）。 城之東北減三百里（從城東北方向走不到三百里），大山龍泉名阿波邏（有一座大山，山上的龍泉叫做阿波邏 Apalala）。即信度河之本源（就是信度河 Indus River 的源頭）。西南而流（向西南方向流去）。
【English Translation】 English version The son's form (referring to a prince). Although in the position of a hunting king, he ultimately became an animal. If one doubles their devotion and adds almsgiving and precepts, then the realms of humans and gods will appear. Only then can one return to their own country. Therefore, their local custom is that when they see someone with five auspicious signs, they give them one gold coin. Those who interpret these signs are rewarded with seven gold coins. The locals value these treasures and use them as objects of blessing. Since it is not managed by monks, they guard and venerate it even more. Whether monks or laypeople, they must first pay the price. Xuanzang, by royal decree, thoroughly observed everything. Monks from neighboring countries, admiring this honor, came together to pay homage. Furthermore, traveling east from the mountain, he arrived at the country of Gandhara. There were over a thousand Buddhist temples there. The people had mixed beliefs. Within the city, there was traditionally a temple dedicated to the Buddha's bowl. All the arrangements were solemn and dignified. The Buddha's bowl of the past was once in this temple for hundreds of years. Now it has been moved to the palace of the Persian king for veneration. East of the city is the great stupa of King Kanishka, with a base circumference of half a li. A peck of Buddha's bone relics is inside the stupa. It rises over five hundred feet high. The spire has twenty-five tiers. It has experienced heavenly fire and three disasters. It is currently under construction. This is what the world calls the Jiali stupa. Empress Dowager Hu of the Northern Wei Dynasty had deep faith and sent the monk Daosheng and others, carrying a large banner over seven hundred feet long, to hang it there. The foot of the banner barely reached the ground. This is that stupa. It is also unknown how the name Jiali originated. On the left side are many traces, with extremely numerous sights. Nearby is the place where Vasubandhu composed the 'As-You-Wish Treatise'. Far away is the place where Prince Shama gave up a thousand eyes to serve his parents, the original traces of Mount Dandaka and the sage Dandaka. The sage was disturbed by a woman, and the Buddha transformed the demon mother Hariti. All are within this territory. King Ashoka built stone stupas for all of them, hundreds of feet high, and erected markers. Traveling from the northern mountain, he reached the country of Udyana, which is what the world calls Northern India's Udyana. Its territory is over five thousand li in circumference. Fruits are abundant and valued by various countries. It is said that it was once the garden of the Wheel-Turning King. There are over ten thousand monks, also studying Mahayana Buddhism. Around the royal capital are many ancient sites: the footprints of the Sage of Patience, the place where the Half-Gatha Sage avoided enemies, the story of breaking bones to write scriptures, the story of cutting flesh to replace a dove, the story of using snake medicine to protect life, and the story of a yaksha drinking blood. Such scenes are displayed in this territory. People respectfully venerate them, with great joy. Less than three hundred li northeast of the city, there is a large mountain spring called Apalala, which is the source of the Indus River. It flows southwest.
。經中所謂辛頭河也。王都東南越山逆河。鐵橋棧道路極懸險。千有餘里至極大川。即古烏仗之王都也。中有木慈氏像。高百餘尺。即末田地羅漢。將諸工人三返上天方得成者。身相端嚴特難陳說。還返烏仗。南至呾叉始羅國。具見伊羅缽龍所住之池。月光決目之地。育王標塔舉高十丈。北有石門。殊極高大崇竦重山。道由中過。斯又薩埵捨身處也。自此東南。山行險阻。經一小國度數鐵橋。減二千里。至迦濕彌羅國。即此俗常傳罽賓是也。莫委罽賓由何而生。觀其圖域同罽賓耳。本是龍海羅漢取之引眾而住通三藏也。故其國境四面負山。周七千餘裡。門徑狹迮。僧徒五千多學小乘。國有大德名僧勝匠。奘就學俱舍順正理因明聲明及大毗婆沙。王愍遠至。給書手十人供給寫之。有佛牙長可寸餘光白如雪。自濫波至此。繞山諸國。形體鄙薄俗習胡蕃。雖預五方非印度之正境也。以住居山谷風雜諸邊。自此南下。通望無山。將及千里至磔迦國。土據平川周萬餘里。兩河分注卉木繁榮。於時徒伴二十餘人。行至大林中。遇賊劫掠才獲命全。入村告乞乃達東境。大林有婆羅門。年七百歲。貌如三十。明中百論及外道書。云是龍猛弟子。乃停一月學之。又東至那仆底國。就調伏光法師。學對法顯宗理門等論。又東詣那伽羅寺。就
月胄論師。學眾事分婆沙。又東至祿勒那國。就阇那崛多大德。學經部婆沙。又就蜜多犀那論師。學薩婆多部辯真論。漸次東南路經六國多有遺蹟。育王標塔高二十丈者。其數不少。中有末葂羅國。最饒蹤緒。城東六里有一山寺。昔烏波鞠多。唐言近護。即五師之一也。是其本住所建。北巖石室高二十餘丈廣三十步。其側不遠復有獼猴墮坑處四佛經行處賢聖依住處。靈相眾矣。又東南行經於七國。至劫比他國。俗事大自在天。其精舍者高百餘尺。中有天貌形極偉大。謂諸有趣由之而生。王民同敬不為鄙恥諸國天祠率置此形。大都異道乃有百數。中所高者自在為多有一大寺。五百僧徒。凈人仆隸乃有數萬。皆宅其寺側。中有三道階。南北而列。即佛為母忉利安居夏竟下天。帝釋之所作也。寶階本基淪沒並盡。后王仿之在其故地。猶高七十餘尺。育王為建石柱。高七丈餘。光凈明照。隨人罪福影現其中。旁有賢劫四佛經行石基。長五十許步。高於七尺。足蹈所及。皆有蓮華文生焉。國西北不遠二百許里至羯若鞠阇國。唐言曲女城也。王都臨殑伽河。即洹河之正名矣。源從北來出大雪山。其土邪正雜敬。僧徒盈萬。多諸聖蹟。四佛行坐處。七日說法處。佛牙發爪等塔。精舍千餘。名寺異相多臨河北。奘於此國學佛使日胄二毗
【現代漢語翻譯】 現代漢語譯本：月胄論師（Yuezhou Lunshi）。學習《學眾事分婆沙》（Xuezhong Shifen Poposha）。又向東到達祿勒那國（Lulena Guo），師從阇那崛多（She'na Jueduo）大德，學習《經部婆沙》（Jingbu Poposha）。又向蜜多犀那（Miduoxina）論師學習《薩婆多部辯真論》（Sapoduo Bu Bianzhen Lun）。逐漸向東南方向行進，經過六個國家，留下了許多遺蹟。阿育王（Yuwang）所建的標塔，高達二十丈的，數量不少。其中末葂羅國（Momianluo Guo）的遺蹟最多。城東六里處有一座山寺，是昔日的烏波鞠多（Wobojugeduo），唐言「近護」（Jinhu），即五師之一，他的本住所建。北巖石室高二十餘丈，寬三十步。石室旁邊不遠處，還有獼猴墮坑處、四佛經行處、賢聖依住處，靈異景象眾多。又向東南方向行進，經過七個國家，到達劫比他國（Jiebita Guo），當地風俗崇拜大自在天（Dazizaitian）。那裡的精舍高達百餘尺，其中有大自在天的貌相，極其偉大，認為一切有情眾生都由此而生。國王和百姓一同敬奉，不以為恥。各國的神祠大多設定這種形象。大體上的異教徒有數百個，其中崇拜自在天的最多。有一座大寺，有五百僧徒，凈人和仆隸有數萬人，都住在寺廟旁邊。寺中有三道階梯，南北排列，是佛陀為母親在忉利天（Daolitian）安居一夏之後下天時，帝釋天（Dishitian）所造。寶階的原本基座已經沉沒殆盡，後來的國王仿照它在原址建造，仍然高達七十餘尺。阿育王建造的石柱，高七丈餘，光亮明凈，能根據人的罪福顯現影像。旁邊有賢劫四佛（Xianjie Sifo）經行的石基，長五十多步，高七尺多，腳踩到的地方，都生出蓮花紋。從劫比他國向西北方向走二百多里，到達羯若鞠阇國（Jienarujia Guo），唐言「曲女城」（Qunucheng）。王都靠近殑伽河（Qingjia He），也就是恒河（Henghe）的正名。恒河發源于北方的大雪山。當地人既有信奉正法的，也有信奉邪法的，僧徒眾多，有上萬。有很多聖蹟，如四佛行坐處、七日說法處、佛牙發爪等塔。精舍有一千多座，著名的寺廟大多在恒河北岸。玄奘（Xuanzang）在這個國家學習佛使日胄（Foshirizhou）二毗曇（Erpitam）。 English version: The master Yuezhou studied the 'Xuezhong Shifen Poposha'. Then, he traveled east to Lulena country and studied the 'Jingbu Poposha' under the virtuous Jhena Jueduo. He also studied the 'Sapoduo Bu Bianzhen Lun' under the master Mituoxina. Gradually traveling southeast, he passed through six countries, leaving behind many traces. The stupas erected by King Yuwang, as tall as twenty zhang, were numerous. Among them, the country of Momianluo had the most relics. Six li east of the city, there was a mountain temple, which was the original residence built by the former Wobojugeduo, which in Tang language means 'Jinhu', one of the five masters. The stone chamber on the north cliff was more than twenty zhang high and thirty bu wide. Not far from the side of the stone chamber, there was also the place where monkeys fell into the pit, the place where the four Buddhas walked, and the place where the virtuous and holy resided. There were many spiritual appearances. Traveling southeast again, he passed through seven countries and arrived at Jiebita country, where the local customs worshiped Dazizaitian. The monastery there was more than a hundred chi high, and inside was the appearance of Dazizaitian, which was extremely grand, and it was believed that all sentient beings were born from it. The king and the people revered it together and were not ashamed of it. The shrines of various countries mostly set up this image. There were hundreds of heretics in general, and the worship of Dazizaitian was the most numerous. There was a large temple with five hundred monks, and tens of thousands of laymen and servants, all living next to the temple. In the temple, there were three staircases, arranged from north to south, which were built by Emperor Shitian when the Buddha descended from heaven after spending the summer in Daolitian for his mother. The original base of the precious staircase had sunk and disappeared. Later kings imitated it and built it on the original site, which was still more than seventy chi high. The stone pillar built by King Yuwang was more than seven zhang high, bright and clear, and could show images according to people's sins and blessings. Next to it was the stone base where the four Buddhas of the Xianjie walked, more than fifty bu long and more than seven chi high. Wherever the feet stepped, lotus patterns grew. From Jiebita country, traveling more than two hundred li to the northwest, he arrived at Jienarujia country, which in Tang language means 'Qunucheng'. The capital of the king was near the Qingjia River, which is the correct name for the Henghe River. The Henghe River originates from the great snow mountain in the north. The local people had both those who believed in the orthodox Dharma and those who believed in heterodox Dharma. There were many monks, numbering in the tens of thousands. There were many sacred sites, such as the places where the four Buddhas walked and sat, the place where the Dharma was preached for seven days, and the stupas of the Buddha's teeth, hair, and nails. There were more than a thousand monasteries, and the famous temples were mostly on the north bank of the Henghe River. Xuanzang studied the two Abhidharma of Foshirizhou in this country.
【English Translation】 English version: The master Yuezhou (Yuezhou Lunshi) studied the 'Academic Community Affairs Vibhasa' (Xuezhong Shifen Poposha). Then, he traveled east to Lulena country (Lulena Guo) and studied the 'Sutra Department Vibhasa' (Jingbu Poposha) under the virtuous Jhena Jueduo (She'na Jueduo). He also studied the 'Sarvastivada School's Distinguishing Truth Treatise' (Sapoduo Bu Bianzhen Lun) under the master Mituoxina (Miduoxina). Gradually traveling southeast, he passed through six countries, leaving behind many traces. The stupas erected by King Ashoka (Yuwang), as tall as twenty zhang, were numerous. Among them, the country of Momianluo (Momianluo Guo) had the most relics. Six li east of the city, there was a mountain temple, which was the original residence built by the former Upagupta (Wobojugeduo), which in Tang language means 'Near Protector' (Jinhu), one of the five masters. The stone chamber on the north cliff was more than twenty zhang high and thirty bu wide. Not far from the side of the stone chamber, there was also the place where monkeys fell into the pit, the place where the four Buddhas walked, and the place where the virtuous and holy resided. There were many spiritual appearances. Traveling southeast again, he passed through seven countries and arrived at Jiebita country (Jiebita Guo), where the local customs worshiped Mahadeva (Dazizaitian). The monastery there was more than a hundred chi high, and inside was the appearance of Mahadeva, which was extremely grand, and it was believed that all sentient beings were born from it. The king and the people revered it together and were not ashamed of it. The shrines of various countries mostly set up this image. There were hundreds of heretics in general, and the worship of Mahadeva was the most numerous. There was a large temple with five hundred monks, and tens of thousands of laymen and servants, all living next to the temple. In the temple, there were three staircases, arranged from north to south, which were built by Emperor Sakra (Dishitian) when the Buddha descended from heaven after spending the summer in Trayastrimsa Heaven (Daolitian) for his mother. The original base of the precious staircase had sunk and disappeared. Later kings imitated it and built it on the original site, which was still more than seventy chi high. The stone pillar built by King Ashoka was more than seven zhang high, bright and clear, and could show images according to people's sins and blessings. Next to it was the stone base where the four Buddhas of the Bhadrakalpa (Xianjie Sifo) walked, more than fifty bu long and more than seven chi high. Wherever the feet stepped, lotus patterns grew. From Jiebita country, traveling more than two hundred li to the northwest, he arrived at Kanyakubja (Jienarujia Guo), which in Tang language means 'Crooked Girl City' (Qunucheng). The capital of the king was near the Ganges River (Qingjia He), which is the correct name for the Henghe River (Henghe). The Ganges River originates from the great snow mountain in the north. The local people had both those who believed in the orthodox Dharma and those who believed in heterodox Dharma. There were many monks, numbering in the tens of thousands. There were many sacred sites, such as the places where the four Buddhas walked and sat, the place where the Dharma was preached for seven days, and the stupas of the Buddha's teeth, hair, and nails. There were more than a thousand monasteries, and the famous temples were mostly on the north bank of the Ganges River. Xuanzang (Xuanzang) studied the two Abhidharma (Erpitam) of Buddhasmiriti (Foshirizhou) in this country.
婆沙于毗耶犀那三藏所。經於三月。王號戒日。正法治世將五十載。言戒日者。謚法之名。此方薨后量德以贈。彼土初登即先薦號。以滅后美之徒虛名耳。今猶御世統五印度。初治邊陲為小國也。先有室商佉王。威行海內。酷虐無道劉殘釋種。拔菩提樹絕其根苗。選簡名德三百餘人留之。餘者並充奴隸。戒日深知樹于禍始也。與諸官屬至菩提坑立大誓曰。若我有福統臨海內。必能崇建佛法。愿菩提樹從地而生。言已尋視。見菩提萌坑中上踴。遂回兵馬往商佉所。威福力故當即除滅。所以抱信誠篤倍發由來。還統五方。像兵八萬。軍威所及並藉其力。素不血食。化境有羊。皆贖施僧。用供乳酪。五年一施傾其帑藏。藏盡還蓄時至復行。用此為常。有犯王法乃至叛逆罪應死者。遠斥邊裔。餘者懲罰。蓋不足言。故諸國中多行盜竊。非假伴援不可妄進。又東南行二千餘里經於四國。順殑伽河側。忽被秋賊須人祭天。同舟八十許人悉被執縛。唯選奘公堪充天食。因結壇河上置奘壇中。初便生饗將加鼎鑊。當斯時也取救無緣。注想慈尊彌勒如來及東夏住持三寶。私發誓曰。余運未絕會蒙放免。必其無遇命也如何。同舟一時悲啼號哭。忽惡風四起。賊船而覆沒。飛沙折木咸懷恐怖。諸人又告賊曰。此人可愍。不辭危難。專心為法。
利益邊陲。君若殺之罪莫大也。寧殺我等不得損他。眾賊聞之投刃禮愧受戒悔失。放隨所往。達憍償彌。外道殷盛。王都城中有佛精舍。高六十尺。中有檀像。即昔優田大王造之。仿在天之影也。其側龍窟聖蹟多矣。又東北千餘里至室羅伐悉底國。即舍衛舍婆提之正名也。周睇荒毀才有故基。斯匿治宮須達故宅。趾墌存焉。城南五里有逝多林。即祇陀園也。勝軍王臣善施所造。全寺頹滅尚有石柱。舉高七丈。育王標樹邊有磚室一區。中安如來為母說法像。自余院宇湮沒蕩盡。但有佛洗病比丘處。目連舉身子衣處。佛僧常汲故井處。外道陰謗殺淫女處。佛異論處。身子捔處。琉璃沒處。得眼林處。迦葉波佛本生地。諸如上處皆建石塔。並無憂王之所造也。寺東不遠。三大深坑。即調達瞿波戰遮女人所沒之處。坑極深邃臨望無底。自古及今大雨洪注終無溢滿。又東將七百里。至劫毗羅伐窣堵國。即迦毗羅衛凈飯王所治之都也。空城十餘無人棲住。故宮磚城周十五里。荒寺千餘。惟宮中一所在焉。王寢殿基上有銘塔。即如來降神之處也。彼有說云。五月八日神來降者。上座部云。十五日者與此方述微復不同。豈有異耶。至如東夏所尚素王為聖。將定年算。前達尚迷。況復歷有三代。述時紀號猶自差舛。顧惟理越情求赴機應感
。皆乘權道適變為先。豈以常人之耳目用通於至極也。城之南北有過去二佛生地諸塔。育王石柱銘記甚多。都城西北數百千塔。並是流璃所誅諸釋。既是聖者。後人為造。當斯時也有四釋子。忿其見逼不思犯戒。出外拒軍。琉璃遂退。后還本國。城中不受。告曰。吾為法種誓不行師。汝退彼軍非吾族也。既被放斥遠投諸國。木是聖胤。競宗樹之。今烏仗梵衍等王。並其後也。城東百里。即是如來生地之林。今尚存焉。或有說者。三月八日。上座部云。十五日也。此土諸經咸云。四月八日。斯非感見之機。異計多耳。又東七百里方至拘尸。中途諸異略不復紀。創達此城。不覺五情失守崩踴躄地。頃之顧眄。但見荒城頹褫純陀宅基有標誌耳。西北四里。河之西岸。即娑羅大林。周匝輪徑四十餘里。中央高竦。即涅槃地。有一磚室。臥像北首。旁施塔柱具書銘記。而諸說混淆通列其上。有云。二月十五日入涅槃者。或云。九月八日入涅槃者。或云。自彼至今過千五百年者。或云過九百年者。城北渡河。即焚身地。方二里余深三丈許。土尚黃黑狀同焦炭。諸國有病服其土者無不除愈。故其焚處致有坑耳。其側復有現足分身雉鹿諸塔。並具瞻已。又西南行大深林中七百餘里。達婆羅痆廝國。即常所謂波羅柰也。城臨殑伽。外道殷
盛。乃出萬計。天寺百餘多遵自在。僧徒三千。並小乘正量部也。王都東北波羅奈河之西。塔柱雙建。育王所立。影現佛像。睹者興敬。度河十里即鹿野寺也。周閭重閣望若仙宮。僧減二千。皆同前部。佛事高勝諸國最矣。中有轉法輪像。狀如言說。旁樹石柱高七十餘尺。內影外現眾相備矣。斯即如來初轉法處。其側復有五百獨覺塔三佛行坐處。寺中銘塔聖蹟極多。乃有數百。又有佛所浴池浣衣洗器之水。皆有龍護。曝衣方石。鹿王迎佛之地。並建石塔。動高三百餘尺。相甚弘偉。故略陳耳。順河東下減于千里達吠舍厘。即毗舍離也。露形異術偏所豐足。國城舊基周七十里。人物寡鮮但為名地。其中說凈名經處。寶積凈名諸故宅處。身子證果處。姨母滅度處。七百結集處。阿難分身處。此之五處各建勝塔標示後代。自斯東北二千餘里。入大雪山至尼波羅國。純信于佛僧有二千。大小兼學。城東有池。中有天金光浮水上。古老傳云彌勒下生。用為首飾。或有利其寶者。夜往盜之。但見火聚騰焰。都不可近。今則沉深叵窮其底。水又極熱難得措足。唐國使者試火投之焰便踴起。因用煮米便得成飯。其境北界。即東女國與吐蕃接境。比來國命往還率由此地。約指為語。唐梵相去一萬餘里。自古回邅致途遠阻。又從梵吠舍南濟
【現代漢語翻譯】 現代漢語譯本： 此地非常繁榮。有上萬座寺廟，其中一百多座寺廟遵循自在天（Maheśvara，印度教主神濕婆的別名）的信仰。僧侶有三千人，都屬於小乘正量部（Sautrāntika）。王都東北是波羅奈河（Varanasi，今貝拿勒斯）的西邊。那裡建有兩座佛塔柱，是阿育王（Aśoka）所立。柱子上顯現佛像的影子，看到的人都心生敬意。渡過河十里就是鹿野苑（Sarnath）寺。寺廟周圍有重重樓閣，看起來像仙宮一樣。僧侶減少到兩千人，都屬於之前的部派。佛事活動非常興盛，在各國中最為突出。寺中有一尊轉法輪像，姿態好像在說法。旁邊有一根石柱，高七十多尺，內部和外部都顯現出各種景象。這裡就是如來佛最初轉法輪的地方。旁邊還有五百座獨覺塔（Pratyekabuddha Stupa）以及三佛（過去、現在、未來三世佛）行走和坐臥的地方。寺廟中刻有佛陀聖蹟的塔非常多，有數百座。還有佛陀洗澡的水池、洗衣服和器皿的水，都有龍族守護。還有晾曬衣服的方形石頭，以及鹿王迎接佛陀的地方，都建有石塔，高達三百多尺，景象非常宏偉。以上只是簡略地陳述一下。 順著河流向東走，減少一千里就到達吠舍厘（Vaiśālī），也就是毗舍離。那裡有很多喜歡裸露身體、使用奇異法術的人。舊的國都城墻周長七十里。人口稀少，但這裡是個著名的地方。其中有維摩詰經（Vimalakīrti Nirdeśa Sūtra）的說法處，寶積（Ratnakuta）和維摩詰的故居，舍利弗（Śāriputra）證果的地方，姨母（Mahapajapati Gotami）涅槃的地方，七百結集的地方，阿難（Ānanda）分身的地方。這五個地方都建有高大的佛塔，用來標示給後代。 從這裡向東北走兩千多里，進入大雪山（Himalayas），到達尼波羅國（Nepal）。那裡的人們都虔誠地信仰佛教，僧侶有兩千人，大小乘佛法都學習。城東有一個水池，池中有天金色的光芒漂浮在水面上。古老的傳說說彌勒佛（Maitreya）下生時，會用它來做頭飾。有人貪圖它的寶貴，晚上去偷它，但只看到一團火焰騰起，無法靠近。現在它沉入水底，無法探知它的深度。水也非常熱，難以落腳。唐朝的使者試著把火扔進去，火焰就涌起來。因此用來煮米，就能煮成飯。尼波羅國的北部邊界，就是東女國（Eastern Women's Kingdom）與吐蕃（Tibet）接壤的地方。近來兩國之間的使節往來大多經過這裡。他們用手勢來交流。唐朝和印度相距一萬多里，自古以來道路曲折，路途遙遠。又從梵吠舍（Brahmapura）向南渡河。
【English Translation】 English version: This place is very prosperous. There are tens of thousands of temples, with over a hundred adhering to the beliefs of Maheśvara (another name for the Hindu deity Shiva). There are three thousand monks, all belonging to the Sautrāntika school of the Lesser Vehicle (Hinayana). To the northeast of the royal capital is the west side of the Varanasi River (present-day Benares). There, two stupa pillars are erected, established by King Aśoka. The shadows of Buddha images appear on the pillars, inspiring reverence in those who see them. Crossing the river for ten li (Chinese mile) brings one to the Deer Park (Sarnath) Monastery. The monastery is surrounded by layers of pavilions, resembling a celestial palace. The number of monks has decreased to two thousand, all belonging to the aforementioned school. The Buddhist activities are very flourishing, the most prominent among all countries. Within the monastery is an image of the Turning of the Wheel of Dharma (Dharmachakra), with a posture as if expounding the Dharma. Beside it stands a stone pillar, over seventy chi (Chinese foot) tall, with various manifestations appearing both inside and outside. This is the very place where the Tathagata (Buddha) first turned the Wheel of Dharma. Next to it are five hundred Pratyekabuddha Stupas (towers for solitary Buddhas) and the places where the Three Buddhas (past, present, and future) walked and sat. There are numerous stupas inscribed with the sacred traces of the Buddha in the monastery, numbering in the hundreds. There is also the pool where the Buddha bathed, and the water for washing clothes and utensils, all guarded by dragons. There is also a square stone for drying clothes, and the place where the Deer King welcomed the Buddha, all with stone stupas erected, over three hundred chi tall, with very magnificent appearances. The above is just a brief account. Traveling east along the river, reducing by a thousand li, one reaches Vaiśālī. There, many people are fond of exposing their bodies and using strange magical arts. The old city walls have a circumference of seventy li. The population is sparse, but it is a famous place. Among them are the place where the Vimalakīrti Nirdeśa Sūtra was preached, the former residences of Ratnakuta and Vimalakīrti, the place where Śāriputra attained enlightenment, the place where his maternal aunt Mahapajapati Gotami entered Nirvana, the place of the Seven Hundred Sangha Council, and the place where Ānanda divided his body. Each of these five places has tall stupas erected to mark them for future generations. From here, traveling northeast for over two thousand li, entering the Great Snow Mountains (Himalayas), one reaches the country of Nepal. The people there are devoutly faithful to Buddhism, with two thousand monks, studying both the Greater and Lesser Vehicles (Mahayana and Hinayana). To the east of the city is a pond, in which a heavenly golden light floats on the water. Ancient legends say that when Maitreya (the future Buddha) descends, he will use it as a headdress. Some, coveting its preciousness, go to steal it at night, but only see a cluster of flames rising, impossible to approach. Now it is sunk deep in the water, impossible to fathom its depth. The water is also extremely hot, difficult to set foot in. An envoy from the Tang Dynasty tried throwing fire into it, and the flames surged up. Therefore, it is used to cook rice, which can then be made into food. The northern border of Nepal is where the Eastern Women's Kingdom borders Tibet. In recent times, envoys between the two countries mostly pass through this place. They communicate using gestures. The distance between the Tang Dynasty and India is over ten thousand li, and since ancient times, the roads have been winding and the journey long. Again, crossing the river south from Brahmapura.
殑伽河達摩揭陀國。即摩竭提之正號也。其國所居是為中印度矣。今王祖胤繼接無憂。無憂即頻毗娑羅之曾孫也。王即戒日之女婿矣。今所治城。非古所筑。殑伽南岸有波吒厘城。周七十里。即經所謂華氏城也。王宮多花。故因名焉。昔阿育王自離王舍遷都於此。左側聖所其量彌繁。城之西南四百餘里。度尼連禪河至伽耶城。人物希少可千餘家。又行六里有伽耶山。自古諸王所登封也。故此一山世稱名地。如來應俗就斯成道。頂有石塔高百餘尺。即寶云等經所說之處。週迴四十里內聖蹟充滿。山之西南即道成處。有金剛座周百餘步。其地則今所謂菩提寺是也。寺南有菩提樹。高五丈許。繞樹周垣壘磚為之。輪迴五百許步。東門對河。北門通寺。院中靈塔相狀多矣。如來得道之日。互說不同。或云。三月八日。及十五日者。垣北門外大菩提寺。六院三層。墻高四丈皆磚為之。師子國王。買取此處興造斯寺。僧徒僅千。大乘上座部所住持也。有骨舍利狀人指節。肉舍利者大如真珠。彼土十二月三十日。當此方正月十五日。世稱大神變月。若至其夕必放光瑞。天雨香花充滿樹院。奘初到此。不覺悶絕。良久甦醒。歷睹靈相。昔聞經說。今宛目前。恨居邊鄙。生在末世。不見真容。倍復悶絕。旁有梵僧。就地接撫相與悲慰。雖
備禮謁恨無光瑞。停止安居迄于解坐。彼土常法。至於此時。道俗千萬。七日七夜競伸供養。凡有兩意。謂睹光相及希樹葉。每年樹葉恰至夏末一時飛下。通夕新抽與故齊等。時有大乘居士。為奘開釋瑜伽師地。爾夜對講忽失燈明。又觀所佩珠珰瓔珞。不見光辨。但有通明晃朗。內外洞然。而不測其由也。怪斯所以共出草廬望菩提樹。乃見有僧。手擎舍利大如人指。在樹基上遍示大眾。所放光明照燭天地。於時眾鬧但得遙禮。雖目睹瑞心疑其火。合掌虔跪乃至明晨。心漸萎頓光亦歇滅。居士問曰。既睹靈瑞。心無疑耶奘具陳意。居士曰。余之昔疑。還同此也。其瑞既現。疑自通耳。余見菩提樹。葉如此白楊。具以問之。奘曰。相狀略同。而扶疏茂盛少有異也。於此寺東望屈屈吒播陀山。即經所謂雞足山也。直上三峰狀如雞足。因取號焉。去菩提寺一百餘里。頂樹大塔夜放神炬。光明通照。即大迦葉波。寂定所也。路極梗澀多諸林竹。師子虎象縱橫騰倚。每思登踐取進無由。奘乃告王請諸防援。蒙給兵三百餘人。各備鋒刃斬竹通道。日行十里。爾時彼國聞奘往山。士女大小數盈十萬。奔隨繼至共往雞足。既達山阿壁立無路。乃縛竹為梯相連而上。達山頂者三千餘人。四睇欣然轉增喜踴具睹石罅散花供養。自山東北百有餘
【現代漢語翻譯】 現代漢語譯本： 我準備好禮物去拜謁恨無光瑞（Heng Wu Guang Rui，地名）。停止安居直到解夏儀式結束。按照當地的習俗，到了這個時候，僧俗信眾成千上萬，連續七天七夜競相供養。這樣做有兩個目的，一是瞻仰佛光瑞相，二是希望得到菩提樹葉。每年菩提樹葉恰好在夏末的時候一起飛落，整個晚上新葉抽出，和舊葉的數量相等。當時有一位大乘居士，為玄奘法師開講《瑜伽師地論》。那天晚上，對著經書講解時，忽然失去了燈光。又觀察自己所佩戴的珠子、耳鐺、瓔珞等飾物，也看不見光彩。只有一片通明晃亮，內外透徹，卻不知道是什麼原因。大家感到奇怪，一起走出草廬，遙望菩提樹。於是看見一位僧人，手裡拿著一顆像人指頭那麼大的舍利子，在菩提樹的樹基上向大眾展示。舍利子所放出的光明照亮了天地。當時眾人喧鬧，只能遙遙地禮拜。雖然親眼看見了瑞相，心中卻懷疑是火光。大家合掌虔誠地跪拜，直到第二天早晨，心中的敬畏之情漸漸減弱，光明也消失了。居士問道：『既然親眼見到了靈瑞，心中還有疑惑嗎？』玄奘法師詳細地陳述了自己的想法。居士說：『我以前的疑惑，也和您一樣。靈瑞既然已經顯現，疑惑自然就會消除。我看見菩提樹的葉子像白楊樹一樣，就拿這件事來問您。』玄奘法師說：『形狀大致相同，但是菩提樹的枝葉更加繁茂，略有不同。』從這座寺廟向東望去，可以看到屈屈吒播陀山（Qu Qu Ta Bo Tuo Shan），也就是經書里所說的雞足山。山頂直立著三個山峰，形狀像雞的腳，因此得名。雞足山距離菩提寺一百多里。山頂的樹林里有一座大塔，夜晚會放出神聖的火炬，光明照亮四方，那就是大迦葉波（Da Jiaye Bo）入定之處。道路非常艱難，有很多樹林和竹子。獅子、老虎、大象縱橫出沒。我一直想去攀登，卻找不到進去的辦法。玄奘法師於是告訴國王，請求提供保護。國王派了三百多名士兵，每人拿著鋒利的刀刃，砍伐竹子開路，每天行進十里。當時，那個國家的人聽說玄奘法師要去雞足山，男女老少有十幾萬人，奔跑著跟隨而來，一起前往雞足山。到達山腳下，山壁陡峭沒有路。於是用竹子做成梯子，連線起來向上攀登。到達山頂的有三千多人。大家四處觀看，非常高興，更加歡喜雀躍，親眼看見石縫裡散落著鮮花供養。從雞足山的東北方向一百多里
【English Translation】 English version: I prepared gifts to pay homage at Heng Wu Guang Rui (地名, place name). The rainy season retreat was suspended until the end of the summer retreat ceremony. According to the local custom, at this time, tens of thousands of monks and laypeople would compete to make offerings for seven days and seven nights. There were two purposes for doing so: one was to behold the auspicious light, and the other was to hope to obtain Bodhi leaves. Every year, the Bodhi leaves would fall together precisely at the end of summer, and throughout the night, new leaves would sprout, equaling the number of old leaves. At that time, there was a Mahayana layman who was lecturing on the Yogacarabhumi-sastra for the Venerable Xuanzang. That night, while lecturing facing the scripture, the lamplight suddenly disappeared. Upon observing the beads, earrings, necklaces, and other ornaments he was wearing, he could not see their luster either. There was only a clear and bright light, penetrating inside and out, but he did not know the reason. Everyone felt strange and went out of the thatched hut together, looking towards the Bodhi tree. Then they saw a monk holding a sarira (舍利子, relic) as large as a human finger, displaying it to the public at the base of the Bodhi tree. The light emitted by the sarira illuminated the heavens and the earth. At that time, the crowd was noisy and could only prostrate from afar. Although they saw the auspicious sign with their own eyes, they suspected it was firelight in their hearts. Everyone folded their palms and knelt reverently until the next morning, when the reverence in their hearts gradually diminished and the light also disappeared. The layman asked: 'Now that you have seen the spiritual auspiciousness with your own eyes, do you still have doubts in your heart?' Venerable Xuanzang explained his thoughts in detail. The layman said: 'My previous doubts were the same as yours. Now that the auspiciousness has appeared, the doubts will naturally disappear. I saw that the leaves of the Bodhi tree were like poplar leaves, so I asked you about it.' Venerable Xuanzang said: 'The shapes are roughly the same, but the branches and leaves of the Bodhi tree are more luxuriant, with slight differences.' Looking east from this temple, you can see Qu Qu Ta Bo Tuo Shan (屈屈吒播陀山), which is the mountain referred to in the scriptures as Mount Kukkutapada (雞足山, Chicken Foot Mountain). The top of the mountain has three peaks standing upright, shaped like a chicken's foot, hence the name. Mount Kukkutapada is more than a hundred li away from the Bodhi Temple. There is a large pagoda in the forest on the top of the mountain, which emits a sacred torch at night, illuminating the four directions. That is the place where Mahakasyapa (大迦葉波) entered into samadhi. The road is very difficult, with many forests and bamboo. Lions, tigers, and elephants roam freely. I have always wanted to climb it, but I can't find a way in. Venerable Xuanzang then told the king and requested protection. The king sent more than three hundred soldiers, each with sharp blades, to cut down bamboo and clear the way, advancing ten li each day. At that time, the people of that country heard that Venerable Xuanzang was going to Mount Kukkutapada, and tens of thousands of men, women, and children ran to follow him, going to Mount Kukkutapada together. Arriving at the foot of the mountain, the mountain wall was steep and there was no road. So they made ladders out of bamboo, connected them together, and climbed upwards. More than three thousand people reached the top of the mountain. Everyone looked around, very happy, and even more joyful, seeing with their own eyes the scattered flowers offered in the cracks of the rocks. More than a hundred li northeast of Mount Kukkutapada
里至佛陀代那山。有大石室。佛曾游此。天帝就石涂香以供。行至其處今猶郁烈不遠山室可受千人。如來三月于中坐夏。壘石為道。廣二十步。長五里許。即頻毗娑羅修覲上山之所由也。又東六十便至矩奢揭羅補羅古城。唐言茅城。多出香茅故因名也。其城即摩揭陀之正中。經本所謂王舍城者是矣。崇山四周為其外郭。上如陴堄皆磚為之。西通小徑北辟山門。廣長從狹周輪百五十里。其中宮城週三十餘里。內諸古蹟其量復多。宮之東北可十五里。有姞栗陀羅矩吒山。即經所謂耆阇崛山者是也。唐言鷲峰之臺。于諸山中最高顯映奪。接山之陽佛多居住。從下至頂編石為階。廣十餘步長六里許。佛常往來於斯道也。歷觀崖岫備諸古蹟不可勝紀。廣如圖傳。山城北門強一里許。即迦蘭陀竹園精舍石基。東戶磚室今仍現在。自園西南行六里許。南山之陰大竹林中有石室焉。即大迦葉波與千無學。結集經教所託之地。又西二十餘里。即大眾部結集處也。山城之北可五里許。至曷羅阇姞利呬城。唐言新王舍也。余傳所稱者是矣。又北三十餘里至那爛陀寺。唐言施無厭也。贍部洲中寺之最者。勿高此矣。五王共造供給倍隆。故因名焉。其寺都有五院。同一大門周閭四重高八丈許。並用磚壘。其最上壁猶厚六尺。外郭三重。墻亦磚壘。
【現代漢語翻譯】 現代漢語譯本：到達佛陀曾經居住過的代那山（Indraśīla-guhā，帝釋窟山）。那裡有一個巨大的石室，佛陀曾經在那裡遊歷。天帝釋（Śakra，佛教的護法神）曾用香塗抹石頭以供養佛陀。到達那個地方，至今仍然香氣濃郁。不遠處的山室可以容納一千人。如來佛在那裡坐夏安居三個月。人們堆壘石頭作為道路，寬二十步，長約五里，這就是頻毗娑羅王（Bimbisāra，古印度摩揭陀國國王）爲了覲見佛陀而修建的上山之路。再往東走六十里，就到了矩奢揭羅補羅古城（Kuśāgāra-pura，儲存茅草的城市），唐朝話叫做茅城，因為那裡盛產香茅而得名。這座城就是摩揭陀國（Magadha，古印度十六雄國之一）的中心，經書中所謂的王舍城（Rājagṛha，國王的住所）就是這裡。崇山峻嶺環繞四周作為外城，上面像城墻一樣，都是用磚砌成的。西邊有一條小路可以通行，北邊開闢了一個山門。周長一百五十里。其中的宮城周長三十多里。裡面的古蹟非常多。宮城的東北方向大約十五里，有姞栗陀羅矩吒山（Gṛdhrakūṭa，鷲峰山），也就是經書中所說的耆阇崛山（Gṛdhrakūṭa，鷲峰山）。唐朝話叫做鷲峰之臺，在所有的山中最高聳顯眼。靠近山的南面，佛陀經常居住在那裡。從山下到山頂，用石頭鋪設成臺階，寬十多步，長約六里。佛陀經常在這條路上往來。遍覽山崖山洞，各種古蹟數不勝數，詳細情況可以參考圖傳。山城的北門外一里左右，就是迦蘭陀竹園精舍（Kalandaka-veṇuvana，迦蘭陀竹林）的石基，朝東的磚室現在仍然存在。從竹園西南方向走六里左右，南山北面的一片大竹林中有一個石室，就是大迦葉波（Mahākāśyapa，釋迦十大弟子之一）與一千位無學（Arhat，阿羅漢）結集經教的地方。再往西走二十多里，就是大眾部（Mahāsāṃghika，早期佛教部派之一）結集的地方。山城的北面大約五里，到達曷羅阇姞利呬城（Nava-Rājagṛha，新王舍城），也就是其他傳記中所說的。再往北走三十多里，到達那爛陀寺（Nālandā，施無厭），唐朝話叫做施無厭。在整個贍部洲（Jambudvīpa，閻浮提，指我們所居住的這個世界）中，沒有比這座寺廟更高的了。五個國王共同建造，供給非常豐厚，因此得名施無厭。這座寺廟共有五個院落，只有一個大門，四周有四重圍墻，高約八丈，全部用磚壘砌而成。最上面的墻壁仍然有六尺厚。外面有三重外郭，墻也是用磚壘砌的。
【English Translation】 English version: Reached Indraśīla-guhā (Indraśīla-guhā, Indra's Stone Cave Mountain), where the Buddha once resided. There was a large stone chamber where the Buddha had traveled. Śakra (Śakra, a protector deity in Buddhism), the Lord of the Gods, had applied fragrance to the stone as an offering to the Buddha. Arriving at that place, the fragrance remains strong even now. The mountain chamber not far away can accommodate a thousand people. The Tathāgata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) spent three months there in retreat during the rainy season. People piled up stones as a road, twenty paces wide and about five li in length, which was the path built by King Bimbisāra (Bimbisāra, King of Magadha in ancient India) to ascend the mountain to see the Buddha. Traveling sixty li further east, one arrives at the ancient city of Kuśāgāra-pura (Kuśāgāra-pura, city for storing thatch), called Mao Cheng (茅城, Thatch City) in the Tang Dynasty, named because it produced fragrant thatch. This city is the very center of Magadha (Magadha, one of the sixteen Mahajanapadas in ancient India), which is what the scriptures refer to as Rājagṛha (Rājagṛha, King's Abode). High mountains surround it on all sides as the outer city, with brick battlements on top. A small path leads through the west, and a mountain gate is opened in the north. The circumference is one hundred and fifty li. The inner palace city has a circumference of more than thirty li. There are many ancient sites within. About fifteen li northeast of the palace is Gṛdhrakūṭa Mountain (Gṛdhrakūṭa, Vulture Peak Mountain), which is what the scriptures refer to as Gṛdhrakūṭa (Gṛdhrakūṭa, Vulture Peak Mountain). In the Tang Dynasty, it is called Vulture Peak Terrace, the highest and most prominent among all the mountains. Near the south side of the mountain, the Buddha often resided. From the bottom to the top of the mountain, stone steps were laid, more than ten paces wide and about six li long. The Buddha often traveled on this road. Viewing the cliffs and caves, there are countless ancient sites, which are detailed in the illustrated records. About one li outside the north gate of the mountain city is the stone foundation of the Kalandaka-veṇuvana (Kalandaka-veṇuvana, Kalandaka Bamboo Grove Monastery), and the brick chamber facing east still exists today. Traveling about six li southwest from the bamboo grove, there is a stone chamber in a large bamboo forest on the north side of the southern mountain, which is the place where Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Śākyamuni Buddha) and a thousand Arhats (Arhat, enlightened beings) gathered to compile the scriptures. Traveling more than twenty li further west is the place where the Mahāsāṃghika (Mahāsāṃghika, one of the early Buddhist schools) gathered. About five li north of the mountain city, one arrives at Nava-Rājagṛha (Nava-Rājagṛha, New Rājagṛha), which is what other accounts refer to. Traveling more than thirty li further north, one arrives at Nālandā Monastery (Nālandā, Giving Without Satiety), called Shi Wu Yan (施無厭, Giving Without Satiety) in the Tang Dynasty. Among the monasteries in Jambudvīpa (Jambudvīpa, the world we live in), none is higher than this one. Five kings jointly built it, and the offerings were very generous, hence the name Giving Without Satiety. The monastery has five courtyards in total, with only one large gate, surrounded by four layers of walls, about eight zhang (丈, a unit of length) high, all built with bricks. The uppermost wall is still six chi (尺, a unit of length) thick. There are three outer walls, also built with bricks.
高五丈許。中間水繞極深池塹。備有花畜嚴麗可觀。自置已來防衛清肅。女人非濫未曾容隱。常住僧眾四千餘人。外容道俗通及邪正乃出萬數。皆周給衣食無有窮竭。故復號寺為施無厭也。中有佛院備諸聖蹟。精舍高者二十餘丈。佛昔于中四月說法。又有精舍高三十餘丈。中諸變態不可名悉。置立銅像高八丈餘。六層閣盛莊嚴綺飾。即戒日之兄滿胄王造也。又有鍮石精舍高可八丈。戒日親造。雕裝未備日役千功。彼國常法欽敬德望。有諸論師智識清遠。王給封戶乃至十城。漸降量賞不減三城。其寺現在受封大德三百餘人。通經已上不掌僧役。重愛學問咨訪異法。故烏耆已西被于海內。諸出家者皆多義學。任國往返都無隔礙。王雖守國不敢遮障。故彼學徒博聞該贍。奘歷諸國風聲久達。將造其寺。眾差大德四十人。至莊迎宿。莊即目連之本村也。明日食后。僧二百餘俗人千餘。擎輿幢蓋香花來迎引入都會。與眾相慰問訖唱令住寺。一切共同。又差二十人。引至正法藏所。即戒賢論師也。年百六歲眾所重故號正法藏。博聞強識。內外大小一切經書無不通達。即昔室商佉王所坑之者。為賊擎出潛淪草莽。后興法顯道俗所推。戒日增邑十城。科稅以入。賢以稅物成立寺廟。奘禮讚訖。並命令坐。問從何來。答從支那國來欲學瑜
【現代漢語翻譯】 現代漢語譯本 寺廟高約五丈（約16.7米）。中間有水環繞，形成極深的池塹。備有花卉和動物，裝飾華麗，非常壯觀。自從建立以來，防衛森嚴，環境清靜肅穆。除非是正當的女性，否則不會輕易容留。常住僧眾有四千多人。此外，還有道士、俗人，甚至包括一些持邪見的人，總數超過一萬。寺廟為他們提供充足的衣食，永無匱乏。因此，寺廟又被稱為『施無厭』（永遠施捨不滿足）。 寺內有佛院，儲存著各種聖蹟。其中一座精舍高二十多丈（約67米）。佛陀過去曾在此說法四個月。還有一座精舍高三十多丈（約100米），裡面的各種變化形態難以一一描述。寺內供奉著一尊高八丈多（約27米）的銅像，安置在裝飾華麗的六層閣樓里。這是戒日王（Śīlāditya）的哥哥滿胄王（Pūrṇavarman）建造的。 還有一座鍮石（黃銅）精舍，高約八丈（約27米），是戒日王親自建造的。雕刻裝飾尚未完成，每天需要一千個工匠勞作。按照當地的習俗，人們欽佩那些有德行和聲望的人。對於那些知識淵博、見解清明的論師，國王會賜予封戶，多達十個城鎮。即使逐漸減少，也不會少於三個城鎮。現在，寺廟裡有三百多位受封的大德。凡是通曉經典的人，都不需要承擔寺廟的雜役。國王非常重視學問，經常諮詢各種不同的教法。因此，在烏耆（Ujjain）以西，乃至整個海內，出家的人大多精通義理和學問。他們往返于各國之間，沒有任何阻礙。國王雖然治理國家，但從不設定障礙。因此，那裡的學徒博聞廣識，學問淵博。玄奘（Xuánzàng）法師遊歷各國，聲名遠揚。當他準備前往那爛陀寺（Nālandā）時，寺廟派遣四十位大德到村莊迎接他。這個村莊就是目連（Maudgalyāyana）的故鄉。第二天齋飯後，二百多位僧人和一千多位俗人，手持傘蓋、幢幡，帶著香花前來迎接，將他引入都城。大家互相慰問后，宣佈他可以住在寺廟裡，一切共同使用。又派遣二十人，引導他去拜見正法藏（Saddharma-kośa），也就是戒賢論師（Śīlabhadra）。戒賢論師當時已經一百零六歲，受到大眾的尊敬，所以被稱為正法藏。他博聞強識，精通內外大小一切經書。他就是當年被室商佉王（Śaśānka）陷害的人。他被強盜劫走，藏匿在草叢中。後來，興法顯道（Dharmāditya）和當地的僧俗推舉他，戒日王增加了十個城鎮的賦稅收入，用來供養他。戒賢用這些賦稅收入來建立寺廟。玄奘法師禮拜讚歎完畢，並被安排就座。戒賢論師問他從哪裡來。玄奘法師回答說，他從支那國（Cīna）來，想要學習瑜伽...
【English Translation】 English version The monastery was about five zhang (approximately 16.7 meters) in height. In the middle, water encircled it, forming a very deep moat. It was equipped with flowers and animals, and the decorations were magnificent and spectacular. Since its establishment, the defenses had been strict, and the environment was quiet and solemn. Women were not easily allowed unless they were proper. The resident monastic community numbered over four thousand. In addition, there were Daoists, laypeople, and even some with heterodox views, totaling over ten thousand. The monastery provided them with ample food and clothing, never lacking. Therefore, the monastery was also known as 'Śīla-anaya' (never tired of giving). Within the monastery was a Buddha hall, preserving various sacred sites. One of the vihāras (monasteries) was over twenty zhang (approximately 67 meters) in height. The Buddha had once taught there for four months. Another vihāra was over thirty zhang (approximately 100 meters) in height, and the various transformations within it were difficult to describe in detail. A bronze statue, over eight zhang (approximately 27 meters) in height, was enshrined in the monastery, housed in a magnificent six-story pavilion. This was built by Pūrṇavarman, the elder brother of Śīlāditya. There was also a tula (brass) vihāra, about eight zhang (approximately 27 meters) in height, which was personally built by Śīlāditya. The carving and decoration were not yet complete, requiring a thousand artisans to work daily. According to local customs, people admired those with virtue and reputation. For those ācāryas (teachers) who were knowledgeable and had clear insights, the king would grant fiefs, up to ten towns. Even if gradually reduced, it would not be less than three towns. Currently, there were over three hundred great bhikkhus (monks) in the monastery who had received fiefs. Those who were proficient in the scriptures did not need to undertake the monastery's chores. The king highly valued learning and often consulted various different teachings. Therefore, west of Ujjain, and even throughout the country, most of the renunciants were proficient in doctrine and learning. They traveled back and forth between countries without any hindrance. Although the king governed the country, he never set up obstacles. Therefore, the students there were knowledgeable and erudite. When Xuánzàng was preparing to go to Nālandā, the monastery sent forty great bhikkhus to the village to welcome him. This village was the hometown of Maudgalyāyana. The next day, after the morning meal, over two hundred monks and over a thousand laypeople, holding parasols, banners, and carrying incense and flowers, came to welcome him, bringing him into the capital city. After everyone greeted each other, it was announced that he could stay in the monastery, and everything would be shared. Twenty people were then sent to guide him to meet Saddharma-kośa, who was Śīlabhadra. Śīlabhadra was already one hundred and six years old at the time and was respected by the masses, so he was called Saddharma-kośa. He was knowledgeable and erudite, proficient in all the scriptures, both internal and external, large and small. He was the one who had been harmed by Śaśānka in the past. He was taken away by robbers and hidden in the grass. Later, Dharmāditya and the local monks and laypeople recommended him, and Śīlāditya increased the tax revenue of ten towns to support him. Śīlabhadra used this tax revenue to build monasteries. After Xuánzàng paid his respects and praised him, he was invited to sit down. Śīlabhadra asked him where he came from. Xuánzàng replied that he came from Cīna and wanted to study Yoga...
伽等論。聞已啼泣。召弟子覺賢說己舊事。賢曰。和上三年前。患困如刀刺。欲不食而死。夢金色人曰。汝勿厭身。往作國王多害物命。當自悔責。何得自盡。有支那僧來此學問。已在道中。三年應至。以法惠彼。彼複流通。汝罪自滅。吾是曼殊室利。故來相勸。和上今損。正法藏問。在路幾時。奘曰。出三年矣。既與夢同。悲喜交集。禮謝訖。寺素立法。通三藏者員置十人。由來闕一。以奘風問便處其位。日給上饌二十盤大人米一斗。檳榔豆䓻龍腦香乳蘇蜜等。凈人四婆羅一。行乘象輿三十人從。大人米者粳米也。大如烏豆。飯香百步。惟此國有。王及知法者預焉。故此寺通三藏者給二十盤。即二十日。漸減通一經者。猶給五盤。五日。過此已后便依僧位。便請戒賢講瑜伽論。聽者數千人。十有五月方得一遍。重為再講。九月方了自余順理顯揚對法等並得咨稟。然于瑜伽偏所鉆仰。經於五年晨夕無輟將事博議未忍東旋。賢誡曰。吾老矣。見子殉命求法經途十年方至今日不辭朽老。力為伸明。法貴流通豈期獨善。更參他部恐失時緣。智無涯也惟佛乃窮。人命如露非旦則夕。即可還也。便為裝行調。付給經論。奘曰。敢聞命矣。意欲南巡諸國。還途北指。以高昌昔言不得違也。便爾東行大山林中。至伊爛拏國。見佛坐跡
【現代漢語翻譯】 伽等論（Gāthāsaṃgraha，偈頌集）。聽聞之後，玄奘法師悲傷啼哭，召集弟子覺賢，講述自己過去的經歷。覺賢說：『和上（Upādhyāya，親教師）三年前，患病痛苦如刀刺一般，想要絕食而死。夢中出現一位金色的人說：『你不要厭棄身體，你過去曾做國王，做了很多傷害生命的事情，應當自我懺悔責備，怎麼可以自尋短見呢？有一位支那（Cīna，中國）僧人來這裡學習佛法，已經在路上了，三年後應該到達。用佛法教導他，他再將佛法傳播開來，你的罪業自然會消滅。我是曼殊室利（Mañjuśrī，文殊菩薩），所以來勸告你。』和上現在衰弱，正是因為這件事。』玄奘法師詢問：『我在路上走了多久？』覺賢回答：『已經三年了。』玄奘法師聽后，悲喜交集，向覺賢禮拜感謝。寺廟裡原有的規矩是，精通三藏（Tripiṭaka，經、律、論）的僧人設定十個名額，一直以來都缺少一個，因為玄奘法師的聲望，便讓他擔任了這個位置。每天供給上等飯菜二十盤，大人米一斗，檳榔、豆蔻、龍腦香、乳蘇、蜜等。凈人（Kappiyakāraka，負責處理雜務的僧人）四個，婆羅門（Brāhmaṇa）一個。出行乘坐象輿，三十人跟隨。大人米就是粳米，大如烏豆，飯香百步，只有這個國家才有。國王和懂得佛法的人才能享用。所以這個寺廟裡精通三藏的僧人供給二十盤，也就是二十天的量。逐漸減少，精通一部經的僧人，仍然供給五盤，也就是五天的量。過了這個期限之後，就按照僧人的普通待遇供給。』於是，玄奘法師便請戒賢（Śīlabhadra）法師講解《瑜伽師地論》（Yogācārabhūmi-śāstra）。聽講的人數千人，用了十五個月才講完一遍。又重新講了一遍，用了九個月才結束。其餘順理、顯揚、對法等論，玄奘法師都得到了請教。然而，玄奘法師對於《瑜伽師地論》特別鉆研仰慕，經過五年，早晚都沒有停止，將要廣泛討論，仍然不忍心東歸。戒賢法師勸誡說：『我老了，看到你爲了尋求佛法，不惜性命，經過十年才到達這裡，我不推辭衰老，盡力為你闡明佛法。佛法貴在流通，怎麼能期望獨自領悟呢？再參學其他宗派，恐怕會失去時機。智慧是沒有邊際的，只有佛才能窮盡。人的生命如同露水，不是早上消失就是晚上消失，你可以回去了。』於是，戒賢法師便為玄奘法師準備行裝，交付給他經論。玄奘法師說：『我謹遵您的教誨。我打算向南巡遊各國，返回的路上向北走，因為以前高昌國王說過的話，我不敢違背。』於是，玄奘法師便向東行走，在大山林中，到達伊爛拏國（Irāṇa），見到了佛陀的坐跡。
【English Translation】 Gāthāsaṃgraha (伽等論). Having heard this, Xuanzang (玄奘) cried sadly and summoned his disciple Juexian (覺賢) to tell him about his past experiences. Juexian said, 'Venerable Master (Upādhyāya, 和上) three years ago, you suffered from an illness as painful as being stabbed with a knife and wanted to starve yourself to death. In a dream, a golden person appeared and said, 'Do not despise your body. In the past, you were a king who harmed many lives. You should repent and blame yourself. How can you seek your own death? There is a Chinese (Cīna, 支那) monk coming here to study Buddhism, and he is already on his way. He should arrive in three years. Teach him the Dharma, and he will spread it further, and your sins will naturally be extinguished. I am Mañjuśrī (曼殊室利), so I have come to advise you.' Venerable Master is now weak because of this matter.' Xuanzang asked, 'How long have I been on the road?' Juexian replied, 'It has been three years.' Upon hearing this, Xuanzang was filled with mixed feelings of sorrow and joy, and he bowed and thanked Juexian. The temple had a rule that ten positions were set for monks who were proficient in the Tripiṭaka (三藏), but one position had always been vacant. Because of Xuanzang's reputation, he was given this position. Each day, he was provided with twenty plates of superior food, one dou (斗) of adult rice, betel nuts, cardamom, borneol camphor, ghee, honey, etc. There were four attendants (Kappiyakāraka, 凈人) and one Brahmin (婆羅門). He traveled in an elephant carriage, accompanied by thirty people. Adult rice is glutinous rice, as large as black beans, and the fragrance of the rice can be smelled from a hundred steps away. Only this country has it. The king and those who understand the Dharma can enjoy it. Therefore, monks in this temple who are proficient in the Tripiṭaka are provided with twenty plates, which is the amount for twenty days. Gradually reducing the amount, monks who are proficient in one sutra are still provided with five plates, which is the amount for five days. After this period, they are provided for according to the ordinary treatment of monks.' Therefore, Xuanzang invited Śīlabhadra (戒賢) to lecture on the Yogācārabhūmi-śāstra (瑜伽師地論). Thousands of people listened, and it took fifteen months to complete one lecture. He lectured again, and it took nine months to finish. Xuanzang also consulted on other treatises such as Shunli, Xianyang, and Duifa. However, Xuanzang especially admired and delved into the Yogācārabhūmi-śāstra. For five years, he never stopped morning and evening, and he was going to discuss it extensively, but he still could not bear to return east. Śīlabhadra advised, 'I am old. Seeing that you risked your life to seek the Dharma and arrived here after ten years, I do not decline old age and try my best to explain the Dharma to you. The Dharma is valuable in its circulation. How can you expect to understand it alone? If you study other schools, I am afraid you will miss the opportunity. Wisdom is boundless, and only the Buddha can exhaust it. Human life is like dew, disappearing either in the morning or in the evening. You can go back.' Therefore, Śīlabhadra prepared Xuanzang's travel arrangements and gave him the scriptures and treatises. Xuanzang said, 'I respectfully obey your teachings. I plan to travel south to various countries and then head north on my return journey because I dare not disobey what the King of Gaochang (高昌) said in the past.' Therefore, Xuanzang traveled east and arrived at the country of Irāṇa (伊爛拏) in the great mountains and forests, where he saw the Buddha's sitting trace.
入石寸許。長五尺二寸廣二尺一寸。旁有瓶跡沒石寸許。八出花文都似新置。有佛立跡長尺八寸闊強六寸。又東南行路經五國。將四千里至三摩呾吒國。濱斥大海。四佛曾游。見青玉像舉高八尺。自斯東北山海之中。凡有六國。即達林邑。道阻且長。兼多瘴癘。故不游踐。又從西行將至二千里。達揭羅拏國。邪正兼事。別有三寺不食乳酪。調達部也。又西南行七百餘里至烏荼國。東境臨海。有發行城。多有商侶停于海次。南大海中有僧伽羅國。謂執師子也。相去約指二萬餘里。每夜南望。見彼國中佛牙塔上寶珠光明騰焰暉赫見於天際。又西南行具經諸國。並有異跡。可五千里至憍薩國。即南印度之正境也。崇信佛法僧徒萬許。其土寬廣林野相次。王都西南三百餘里有黑蜂山。昔古大王為龍猛菩薩造立斯寺。即龍樹也。其寺上下五重。鑿石為之。引水旋注。多諸變異。沿波方達。令凈人固守罕有登者。龕中石像形極偉大。寺成之日。龍猛就山以藥涂之變成紫金。世無等者。又有經藏。夾縛無數。古老相傳。盡初結集並現存在。雖外佛法屢遭誅殄。而此一山住持無改。近有僧來於彼夏坐。但得讀誦不許持出。具陳此事。但路幽阻難可尋問。又復南行七千餘裡。路經五國並有靈蹟。至秣羅矩吒國。即贍部最南濱海境也。山出
【現代漢語翻譯】 入石寸許（約3釐米）。長五尺二寸（約173釐米），廣二尺一寸（約70釐米）。旁邊有瓶子留下的痕跡，沒入石頭約一寸（約3釐米）。八瓣花紋都像是新放置的。有佛站立的足跡，長一尺八寸（約60釐米），寬約六寸（約20釐米）。 又向東南方向行走，經過五個國家，大約四千里（約2000公里）到達三摩呾吒國（Samata），靠近大海。過去四佛（Four Buddhas）曾在此遊歷。見到一尊青玉佛像，高八尺（約2.7米）。從這裡向東北方向，在山海之中，共有六個國家，就到達林邑（Linyi）。道路艱險且漫長，而且多有瘴氣和瘟疫，所以沒有前往。 又從這裡向西行走，將近二千里（約1000公里）到達揭羅拏國（Gegeluona）。這裡邪教和正教並存。另有三座寺廟不食用乳酪，是提婆達多（Devadatta）的信徒。又向西南方向行走七百餘里（約350公里）到達烏荼國（Wucha）。東部邊境靠近大海，有發行城（Faxing City）。有很多商人停留在海邊。南邊的大海中有僧伽羅國（Sengjialuo），也就是執師子國（holding lion）。相距大約有二萬餘里（約10000公里）。每夜向南望去，能看到那個國家佛牙塔（Buddha's tooth pagoda）上的寶珠光明閃耀，光輝照亮天際。 又向西南方向行走，經過許多國家，都有不同的遺蹟。大約五千里（約2500公里）到達憍薩國（Qiaosa），也就是南印度的中心地帶。崇信佛法，僧侶有一萬多人。這片土地寬廣，森林原野相連。王都西南三百餘里（約150公里）有黑蜂山（Black Bee Mountain）。過去古代國王為龍猛菩薩（Nagarjuna）建造了這座寺廟，也就是龍樹（Nagarjuna）。這座寺廟上下共五層，都是鑿石而成。引水盤旋注入，有很多變化。順著水波才能到達。讓凈人（lay practitioners）堅守，很少有人能登上。石窟中的石像形態極其偉大。寺廟建成之日，龍猛（Nagarjuna）就在山上用藥塗抹石像，使之變成紫金，世上沒有能與之相比的。 還有經書寶藏，用夾板捆縛，數量無數。古老的傳說相傳，都是最初結集（First Buddhist council）的經書，現在仍然存在。雖然外道佛法屢次遭到誅滅，而這座山上的住持一直沒有改變。最近有僧人來到那裡安居，只能讀誦經書，不允許帶出來。詳細地陳述了這件事。只是道路幽深險阻，難以尋找詢問。又向南行走七千餘裡（約3500公里），路經五個國家，都有靈驗的遺蹟，到達秣羅矩吒國（Moluoquta），也就是贍部洲（Jambudvipa）最南邊靠近海的地區。山中出產
【English Translation】 Enters the stone about one 'cun' (approximately 3 cm). It is five 'chi' and two 'cun' (approximately 173 cm) long and two 'chi' and one 'cun' (approximately 70 cm) wide. Beside it are traces of a vase, submerged in the stone about one 'cun' (approximately 3 cm). The eight-petaled floral patterns all appear newly placed. There are footprints of the standing Buddha, one 'chi' and eight 'cun' (approximately 60 cm) long and a bit more than six 'cun' (approximately 20 cm) wide. Furthermore, traveling southeast, passing through five countries, approximately four thousand 'li' (approximately 2000 km) to reach Samata (Samata) country, bordering the vast sea. The Four Buddhas (Four Buddhas) once traveled here. I saw a statue of green jade, eight 'chi' (approximately 2.7 m) tall. From here, northeast, among the mountains and seas, there are six countries in total, reaching Linyi (Linyi). The road is difficult and long, and there are many miasmas and plagues, so I did not travel there. Also, traveling west from here, nearly two thousand 'li' (approximately 1000 km) to reach Gegeluona (Gegeluona) country. Here, both heterodox and orthodox teachings coexist. There are three other temples that do not consume dairy products, they are followers of Devadatta (Devadatta). Traveling southwest for more than seven hundred 'li' (approximately 350 km) to reach Wucha (Wucha) country. The eastern border is near the sea, with Faxing City (Faxing City). Many merchants stay by the sea. In the southern sea is Sengjialuo (Sengjialuo) country, also known as the country holding lion. The distance is about twenty thousand 'li' (approximately 10000 km). Every night, looking south, one can see the radiant light of the precious pearl on the Buddha's tooth pagoda (Buddha's tooth pagoda) in that country, its brilliance illuminating the sky. Traveling southwest again, passing through many countries, all with different relics. Approximately five thousand 'li' (approximately 2500 km) to reach Qiaosa (Qiaosa) country, which is the central region of South India. They deeply believe in the Buddha Dharma, with more than ten thousand monks. This land is vast, with forests and wilderness connected. Three hundred 'li' (approximately 150 km) southwest of the capital is Black Bee Mountain (Black Bee Mountain). In the past, an ancient king built this temple for Nagarjuna Bodhisattva (Nagarjuna), who is also Nagarjuna (Nagarjuna). This temple has five levels, all carved from stone. Water is drawn in and spirally injected, with many variations. It can only be reached by following the waves. Lay practitioners (lay practitioners) are made to guard it firmly, and few can ascend. The stone statue in the grotto is extremely grand in form. On the day the temple was completed, Nagarjuna (Nagarjuna) applied medicine to the stone statue on the mountain, turning it into purple gold, unmatched in the world. There is also a treasure of scriptures, bound with boards, countless in number. Ancient legends say that they are all scriptures from the First Buddhist council (First Buddhist council), and they still exist today. Although external Buddhist teachings have been repeatedly exterminated, the abbot of this mountain has never changed. Recently, monks came there to reside during the summer retreat, only allowed to read the scriptures, not allowed to take them out. This matter is described in detail. It's just that the road is secluded and difficult to find and inquire about. Traveling south again for more than seven thousand 'li' (approximately 3500 km), passing through five countries, all with efficacious relics, reaching Moluoquta (Moluoquta) country, which is the southernmost coastal region of Jambudvipa (Jambudvipa). The mountains produce
龍腦香焉。旁有巖頂清流。繞旋二十許匝南注大海。中有天宮觀自在菩薩常所住處。即觀世音之正名也。臨海有城。古師子國。今入海中可三千餘里。非結大伴則不可至。故不行也。自此西北四千餘裡。中途經國具諸神異。達摩訶刺他國。其王果勇威英自在。未賓戒日。寺有百餘。僧徒五千。大小兼學。東境山寺羅漢所造。有大精舍高百餘尺。中安石像長八丈許。上施石蓋凡有七重。虛懸空中相去各三尺許。禮謁見者無不嘆訝斯神也。自此因循廣尋聖蹟。至缽伐多國。有數名德學業可遵。又停二年。學正量部根本論攝正法論成實論等。便東南還那爛陀。參戒賢已。往杖林山勝軍論師居士所。其人剎利種。學通內外五明數術。依林養徒講佛經義。道俗歸者日數百人。諸國王等亦來觀禮洗足供養。封賞城邑。奘從學唯識抉擇論意義論成無畏論等。首尾二年。夜夢寺內及外林邑火燒成灰。見一金人告曰。卻後十年。戒日王崩印度便亂。當如火蕩。覺已向勝軍說之。奘意方決嚴具東還。及永徽之末戒日果崩。今並饑荒。如所夢矣。初那爛陀寺大德師子光等。立中百論宗。破瑜伽等義。奘曰。聖人作論終不相違。但學者有向背耳。因造會宗論三千頌。以呈戒賢諸師。咸稱善。先有南印度王灌頂師。名般若鞠多。明正量部。造破大
乘論七百頌。時戒日王討伐至烏荼國。諸小乘師保重此論以用上王。請與大乘師決勝。王作書與那爛陀寺。可差四僧善大小內外者詣行宮在所。擬有論義。戒賢乃差海慧智光師子光及奘。為四應命。將往未發間。有順世外道來求論難。書四十條義懸于寺門。若有屈者斬首相謝。彼計四大為人物因。旨理沉密最難徴核。如此陰陽誰窮其數。此道執計必求捔決。彼土常法。論有負者先令乘驢。屎瓶澆頂。公于眾中。形心折伏然後依投永為皂隸。諸僧同疑。恐有殿負默不陳對。奘停既久究達論道。告眾請對。何得同恥。各立旁證。往復數番通解無路。神理俱喪溘然潛伏。預是釋門一時騰踴。彼既屈已請依先約。奘曰。我法弘恕不在刑科。稟受我法如奴事主。因將向房遵正法要。彼烏荼論又別訪得。尋擇其中便有謬濫。謂所伏外道曰。汝聞烏荼所立義不。曰彼義曾聞。特解其趣。即令說之。備通其要。便指纖芥。申大乘義破之。名制惡見論。千六百頌。以呈戒賢等師。咸曰。斯論窮天下之勍寇也。何敵當之。◎
◎奘意欲流通教本。乃放任開正法。遂往東印度境迦摩縷多國。以彼風俗並信異道故其部眾乃有數萬。佛法雖弘未至其土。王事天神愛重教義。但聞智人不問邪正。皆一奉敬其人。創染佛法將事弘闡故往開化。既
【現代漢語翻譯】 現代漢語譯本 《乘論七百頌》。當時戒日王（Śīlāditya，印度古代君主）征討到達烏荼國（Oḍra，古代印度地區）。一些小乘佛教的教師非常看重這部論著，想用它來獻給國王，並請求與大乘佛教的教師進行辯論。國王給那爛陀寺（Nālandā，古代印度佛教寺院）寫信，讓他們派遣四位精通大小乘和內外典籍的僧人到行宮所在的地方，準備進行論辯。戒賢（Śīlabhadra，那爛陀寺住持）於是派遣海慧（Sāgaramati）、智光（Jñānaprabha）、師子光（Siṃhaprabha）和玄奘（Xuánzàng）四人應命。在準備前往的時候，有一位順世外道（Lokāyata，古印度唯物主義學派）前來求論辯，將四十條論點寫在紙上，懸掛在寺門上，聲稱如果有人辯輸了，就斬首謝罪。他們的理論認為四大（四大元素）是構成人物的原因，其主旨深奧隱秘，最難考察。像陰陽這樣的事物，誰能窮盡其數量呢？這個外道派別堅持要進行決勝。按照當地的慣例，辯論失敗的人要先騎驢遊街，然後用糞便瓶子澆頭，在眾人面前使其身心折服，然後依附對方，永遠做奴隸。眾僧都感到疑惑，恐怕會辯論失敗，所以沉默不語，不敢應戰。玄奘停留了很久，深入研究了他們的論點，然後告訴大家，請允許我與他們辯論，為什麼大家要一同蒙受恥辱呢？大家各自提出旁證，往復辯論了很多次，但始終無法通透理解。對方的神色和道理都喪失了，突然變得沉默不語。這件事情讓佛教界一時之間聲名大振。那個外道既然已經認輸，就請求按照先前的約定。玄奘說：『我的佛法弘揚寬恕，不主張刑罰。』於是接受他皈依佛法，像奴僕侍奉主人一樣。後來又找到了烏荼國所立的論點，仔細選擇其中，發現有很多謬誤。玄奘對外道說：『你聽說過烏荼國所立的論點嗎？』外道說：『我聽說過他們的論點，並且特別瞭解其中的趣味。』玄奘就讓他說出來，外道詳細地闡述了其中的要點。玄奘就指出了其中的細微之處，闡述大乘佛教的義理來駁斥他。這部論著被稱為《制惡見論》（Vidarśana-hetu-śāstra），共一千六百頌。玄奘將此論呈給戒賢等法師，他們都說：『這部論著窮盡了天下最強大的敵人，還有誰能抵擋它呢？』 玄奘想要流通佛教的經典，於是放任自己來開創正法。他前往東印度境內的迦摩縷多國（Kāmarūpa，古代印度地區）。因為當地的風俗習慣普遍信奉其他宗教，所以那裡的信徒有數萬人。雖然佛法已經弘揚，但還沒有傳到那個地方。國王侍奉天神，喜愛並尊重教義，只要聽說有智者，不論是信奉邪教還是正教，都會一律尊敬。玄奘開始在那裡傳播佛法，準備弘揚闡述佛法，所以前往那裡進行教化。
【English Translation】 English version The 'Treatise on Vehicles in Seven Hundred Verses'. At that time, King Śīlāditya was campaigning and reached the country of Oḍra. Some teachers of the Hinayana (Small Vehicle) valued this treatise and wanted to present it to the king, requesting a debate with teachers of the Mahayana (Great Vehicle). The king wrote to Nālandā Monastery, asking them to send four monks proficient in both Hinayana and Mahayana, as well as internal and external teachings, to the location of the traveling palace, preparing for a debate. Śīlabhadra then sent Sāgaramati, Jñānaprabha, Siṃhaprabha, and Xuánzàng in response to the request. While preparing to go, a Lokāyata (materialist) came seeking a debate, writing forty points of argument and hanging them on the monastery gate, claiming that if anyone lost the debate, they would offer their head in apology. Their theory held that the Four Great Elements (mahābhūta) were the cause of beings, its essence being profound and difficult to examine. Who can exhaust the number of things like yin and yang? This heretical school insisted on a decisive battle. According to local custom, the loser of the debate would first be made to ride a donkey through the streets, then have a pot of excrement poured on their head, publicly subduing their mind and body, and then become a servant, forever working as a menial. The monks were all doubtful, fearing defeat, so they remained silent and dared not respond. Xuánzàng stayed for a long time, deeply studying their arguments, and then told everyone, 'Please allow me to debate with them, why should we all suffer shame together?' Everyone presented supporting evidence, debating back and forth many times, but still unable to understand thoroughly. The opponent's spirit and reason were lost, and they suddenly became silent. This event made the Buddhist community famous for a time. Since the heretic had already admitted defeat, he requested to follow the previous agreement. Xuánzàng said, 'My Dharma promotes forgiveness and does not advocate punishment.' So he accepted his conversion to Buddhism, serving him like a slave serves a master. Later, the arguments established by the country of Oḍra were found, and upon careful selection, many errors were discovered. Xuánzàng said to the heretic, 'Have you heard of the arguments established by the country of Oḍra?' The heretic said, 'I have heard of their arguments and especially understand their interest.' Xuánzàng then had him explain it, and the heretic explained the essentials in detail. Xuánzàng then pointed out the subtle points, explaining the meaning of Mahayana Buddhism to refute him. This treatise was called 'Treatise on Eliminating Evil Views' (Vidarśana-hetu-śāstra), totaling one thousand six hundred verses. Xuánzàng presented this treatise to teachers such as Śīlabhadra, who all said, 'This treatise exhausts the strongest enemies in the world, who can resist it?' Xuánzàng wanted to circulate the Buddhist scriptures, so he allowed himself to create the True Dharma. He went to the country of Kāmarūpa in eastern India. Because the local customs generally believed in other religions, there were tens of thousands of followers there. Although the Dharma had been propagated, it had not yet reached that place. The king served the gods, loved and respected the teachings, and as long as he heard of a wise man, whether he believed in heresy or the true religion, he would respect him equally. Xuánzàng began to spread the Dharma there, preparing to promote and expound the Dharma, so he went there to teach.
達于彼王。嘆奘勝度神思清遠。童子王聞欣得面款。遣使來請再三乃往。既至相見宛若舊遊。言議接對又經晦朔。於時異術云聚。請王決論。言辯才交邪徒草靡。王加崇重初開信門。請問諸佛何所功德。奘贊如來三身利物。因造三身論三百頌以贈之。王曰。未曾有也。頂戴歸依。此國東境接蜀西蠻。聞其途路。兩月應達。於時戒日王臣告曰。東蕃童子王所有支那大乘天者。道德弘被。彼王所重。請往致之。其大乘天者。即印度諸僧美奘之目也。王曰。我已頻請辭而不來。何因在彼。即使語拘摩羅王。可送支那法師來共會祇羅國。童子王命象軍二萬船三萬。與奘溯殑伽河以赴戒日。戒日與諸官屬百餘萬衆。順河東下同集羯朱祇羅國。初見頂禮。嗚足盡敬。散花設頌無量供已曰。弟子先請。何為不來。答以聽法未了故此延命。又曰。彼支那國有秦王破陣樂歌舞曲。秦王何人致此歌詠。奘曰。即今正國之天子也。是大聖人撥亂反政恩沾六合故有斯詠。王曰。故天縱之為物主也。乃延入行宮陳諸供養。乃述制惡見論。顧謂門師曰。日光既出熒燭奪明。師所寶者他皆破訖。試救取看。小乘諸僧無敢言者。王曰。此論雖好然未廣聞。欲于曲女城大會。命五印度能言之士。對眾顯之。使邪從正舍小就大。不亦可乎。是日發敕普告天下
。總集沙門婆羅門一切異道。會曲女城。自冬初溯流。臘月方到。爾時四方翕集。乃有萬數。能論義者數千人。各擅雄辯咸稱克敵。先立行殿各容千人。安像陳供香花音樂。請奘升座。即標舉論宗命眾徴核。竟十八日無敢問者。王大嗟賞。施銀錢三萬金錢一萬上㲲一百具。仍令大臣執奘袈裟巡眾唱言。支那法師論勝。十八日來無敢問者。並宜知之。於時僧眾大悅曰。佛法重興。乃令邊人權智若此。便辭東歸。王重請住觀七十五日。大施場相。事訖辭還。王敕所部。遞送出境。並施青象金銀錢各數萬。戒日拘摩羅等十八大國王。流淚執別。奘便辭而不受。以象形大。日常料草四十餘圍。餅食所須又三斛許。戒日又敕令諸屬國隨到供給諸僧。勸受象施。皆曰。斯勝相也。佛滅度來。王雖崇敬種種佈施。未聞以象用及釋門。像為國寶。今既見惠。信之極矣。因即納象而反錢寶。然其象也其形圓大。高可丈三長二丈許。上容八人。並諸什物經象等具。並在其上。狀如重都相似空行。雖逢奔逸而安隱不墜。瓶水不側。緣國北旋出印度境。戒日威被咸蒙供侍。入皂利國。山川相半沃壤豐熟。僧徒數萬並學大乘。東北山行過諸城邑上大雪山。及至其頂諸山並下。又上三日達最高嶺。南北通望。但見橫山各有九重。過斯已往皆是平地。
雖有小山孤斷不續。唯斯一嶺曼延高遠。約略為言。贍部一洲山叢斯地。何以知耶。至如西境波斯平川眇漫。東尋嵬崿莫有窮蹤。北則橫野蕭條。南則印度皋衍。即經所謂香山者也。達池幽邃未可尋源。四河所從皆由斯出。爾雅所謂崑崙之墟。豈非斯耶。案諸禹貢。河出磧石。蓋局談其潛出處耳。張騫尋之乃游大夏。固是超步所經。猶不言其發源之始。斯可知矣。奘引從前後自勒行眾沿嶺而下。三日至地。達睹貨羅諸故都邑。山行八百路極艱險。寒風切骨到于活國。中途所經皆屬北狄。而此王者突厥之胤。統管諸胡總御鐵門以南諸小國也。自此境東方入蔥嶺。嶺據贍部洲中。南接雪山北至熱海。東漸烏鎩西極波斯。縱廣結固各數千里。冬夏積雪冰巖崖險。過半已下多出山蔥。故因名焉。昔人云。蔥嶺停雪。即雪山也。今親目驗。則知其非。雪山乃居蔥嶺已南。東西亙海。南望平野。北達叢山。方名蔥嶺。又東山行。經於十國二千餘里。至達摩悉鐵帝國。境在山間。東西千六百里。南北極廣不逾四五里許。臨縛芻河從南而來不測其本。僧寺十餘。有一石像上施金銅圓蓋。人有旋繞蓋亦隨轉。豈由機巧莫測其然。又東山行近有千里達商彌國。東至大川廣千餘里。南北百餘里絕無人住。川有龍池。東西三百南北五十。其池正
【現代漢語翻譯】 現代漢語譯本： 即使有小山孤立中斷，不能延續，只有這一座山嶺綿延高遠。大概地說，贍部洲的山脈都集中在這裡。憑什麼知道呢？就像西邊的波斯，平原廣闊無邊，向東尋找高山峻嶺，也找不到盡頭。北邊則是橫亙的荒野，一片蕭條。南邊則是印度的丘陵地帶。這裡就是佛經里所說的香山（Hsiang Shan，香山）。達池（Ta Chih，大池）幽深，難以找到源頭，四條大河都從這裡發源。爾雅所說的崑崙墟，難道不是這裡嗎？查閱《禹貢》，黃河發源于磧石山，大概只是侷限於談論它潛流涌出的地方罷了。張騫尋找黃河的源頭，遊歷到了大夏（Ta Hsia，古代中亞地區），固然是超越常人的步伐所能到達的地方，但仍然沒有說到黃河發源的起始之處。由此可知了。玄奘（Hsuan Tsang）帶領隨從，前後自己率領隊伍，沿著山嶺而下。三天到達目的地，到達了睹貨羅（Tukhara，古代中亞地區）的各個舊都城。在山中行走了八百里路，極其艱險，寒風刺骨，到達了活國（Khulm，古代中亞地區）。中途所經過的地方都屬於北狄（Northern Barbarians，北方民族），而這裡的國王是突厥（Turk，中亞民族）的後裔，統管著各個胡人部落，總管著鐵門關（Iron Gate，中亞山口）以南的各個小國。 從這裡向東進入蔥嶺（Pamir Mountains，帕米爾高原）。蔥嶺佔據贍部洲的中心，南邊連線雪山（Snow Mountains，喜馬拉雅山脈），北邊到達熱海（Issyk-Kul Lake，伊塞克湖）。東邊逐漸靠近烏鎩國（Ushasha，古代中亞地區），西邊到達波斯。縱橫交錯，堅固地連線在一起，各有數千里。冬夏都積雪，冰巖懸崖，極其險峻。超過一半的地方都出產山蔥，因此得名。以前的人說，蔥嶺停雪，就是雪山。現在親眼驗證，才知道不是這樣。雪山位於蔥嶺以南，東西橫跨大海，南邊可以望見平原，北邊到達叢山。才叫做蔥嶺。又向東在山中行走，經過十個國家，二千多里，到達達摩悉鐵帝國（Dharmasthiti Empire，古代中亞地區）。國境在山間，東西一千六百里，南北最寬也不超過四五里左右。靠近縛芻河（Oxus River，阿姆河），從南邊流來，無法測知它的源頭。有十多座寺廟，有一座石像，上面覆蓋著金銅圓蓋。人如果繞著圓蓋轉，圓蓋也會隨著轉動。難道是由於某種巧妙的機關，無法測知其中的原因。 又向東在山中行走，靠近千里之外有商彌國（Shami，古代中亞地區）。東邊到達一條大河，寬一千多里，南北一百多里，沒有人居住。河裡有一個龍池（Dragon Lake，龍池），東西三百里，南北五十里，池塘正中。
【English Translation】 English version: Though there are small mountains that are isolated and discontinuous, only this one range extends far and high. Roughly speaking, the mountains of Jambudvipa (Jambudvipa, the continent where humans live according to Buddhist cosmology) are concentrated in this place. How do we know this? For example, to the west, Persia (Persia, ancient empire in West Asia) has vast and boundless plains. Searching eastward for high mountains and steep ridges, one cannot find their end. To the north, there is a desolate and barren wilderness. To the south, there are the highlands of India. This is what the sutras refer to as Hsiang Shan (Hsiang Shan, Fragrant Mountain). Ta Chih (Ta Chih, Great Lake) is deep and secluded, and its source is difficult to find. The four great rivers all originate from here. Is this not the Kunlun墟 (Kunlun墟, mythical mountain in Chinese mythology) mentioned in the Erya (Erya, ancient Chinese dictionary)? According to the Yu Gong (Yu Gong, Tribute of Yu, a chapter in the Book of Documents), the Yellow River originates from the Qishi Mountains (Qishi Mountains, a mountain range), which is probably just a limited discussion of where it emerges from underground. Zhang Qian (Zhang Qian, a Chinese diplomat) sought the source of the Yellow River and traveled to Ta Hsia (Ta Hsia, ancient Central Asia), which was indeed a journey beyond the reach of ordinary people, but he still did not mention the beginning of the Yellow River's source. This can be known. Hsuan Tsang (Hsuan Tsang, a famous Chinese Buddhist monk) led his followers, leading the group himself, and descended along the mountain range. After three days, they reached their destination, arriving at the various old capitals of Tukhara (Tukhara, ancient Central Asia). They traveled eight hundred li (Chinese mile) in the mountains, which was extremely difficult. The cold wind was biting, and they arrived at Khulm (Khulm, ancient Central Asia). The places they passed along the way all belonged to the Northern Barbarians (Northern Barbarians, northern ethnic groups), and the king here was a descendant of the Turk (Turk, Central Asian ethnic group), who ruled over the various Hu tribes and governed the small countries south of the Iron Gate (Iron Gate, Central Asian mountain pass). From here, heading east, they entered the Pamir Mountains (Pamir Mountains, high mountain range in Central Asia). The Pamir Mountains occupy the center of Jambudvipa, connecting to the Snow Mountains (Snow Mountains, Himalayan mountain range) to the south and reaching Issyk-Kul Lake (Issyk-Kul Lake, a lake in Kyrgyzstan) to the north. To the east, they gradually approached Ushasha (Ushasha, ancient Central Asia), and to the west, they reached Persia. They are intertwined and firmly connected, each spanning thousands of li. Snow accumulates in winter and summer, with icy rocks and dangerous cliffs. More than half of the area produces mountain onions, hence the name. People in the past said that the Pamir Mountains stop the snow, which is the Snow Mountains. Now, having personally verified it, I know that this is not the case. The Snow Mountains are located south of the Pamir Mountains, spanning the sea from east to west, with plains visible to the south and reaching the mountains to the north. Only then is it called the Pamir Mountains. Traveling east again in the mountains, passing through ten countries for more than two thousand li, they arrived at the Dharmasthiti Empire (Dharmasthiti Empire, ancient Central Asia). The territory is located in the mountains, spanning one thousand six hundred li from east to west, and no more than four or five li from north to south at its widest point. It is close to the Oxus River (Oxus River, Amu Darya), which flows from the south, and its source cannot be determined. There are more than ten temples, and there is a stone statue with a golden and copper dome on top. If people walk around the dome, the dome will also rotate. Is it due to some ingenious mechanism, the reason for which cannot be determined. Traveling east again in the mountains, close to a thousand li away is the country of Shami (Shami, ancient Central Asia). To the east, it reaches a large river, more than a thousand li wide and more than a hundred li from north to south, with no one living there. There is a Dragon Lake (Dragon Lake, Dragon Lake) in the river, three hundred li from east to west and fifty li from north to south, in the very center of the lake.
在大蔥嶺內。贍部洲中最高地也。何以明之。池出二河。其西流者至達摩悉鐵國與縛芻河合。自此以西皆西流。其東流者至佉沙西界與徙多河合。自此已東水皆東流。故分二河各注西海故知高也。河出大鳥卵如[百*升]許。案條支國大卵如甕。豈非斯耶。又東五百至朅盤陀國。北背徙多河。即經所謂悉陀河也。東入鹽澤。潛于地中。涌于積石。為東夏河矣。其國崇信佛法。城之東南三百餘里。大崖兩室各一羅漢現入滅定七百餘年。鬚髮漸長。左近諸僧年別為剃。又東千餘里方出蔥嶺至烏鎩國。城臨徙多。西有大山崖自崩墜。中有僧焉。冥目而坐。形甚奇偉。鬚髮下垂至於肩面。問其委曲乃迦葉佛時人矣。近重崩崖沒于山內。奘至斯國。與象別行先度雪河。像晚方至。水漸泛漲。不悉山道。尋嶺直下。牙沖岸樹。像性兇獷反拔卻頓。因即致死。悵恨所經已越山險將達平壤不果祈願。東過疏勒乃至沮渠。可千餘里。同伴五百皆共推奘為大商主。處位中營四面防守。且自沮渠一國。素來常鎮十部大經。各十萬偈。如前所傳。國寶護之不許分散。今屬突厥。南有大山。現三羅漢入滅盡定。東行八百達于遁國。地惟沙壤寺有百餘。僧徒五千並大乘學。城西山寺佛曾游踐。有大石室。羅漢入定。石門封掩。初奘既度蔥嶺。先遣侍
【現代漢語翻譯】 現代漢語譯本： 在大蔥嶺（Pamir Mountains）之內，贍部洲（Jambudvipa，指我們所居住的世界）的最高處。如何證明呢？因為這裡有兩條河流發源。向西流的河流到達達摩悉鐵國（Dharmasthiti）與縛芻河（Waksh River，即阿姆河）匯合。從這裡向西，所有的河流都向西流。向東流的河流到達佉沙（Khasa）的西界，與徙多河（Sitā River）匯合。從這裡向東，所有的河流都向東流。因此，這兩條河流分別注入西海，由此可知這裡地勢高峻。河流發源處有大鳥蛋，大約有一百升那麼大。根據條支國（Tazikistan）的記載，那裡有像甕一樣大的蛋，難道說的就是這裡嗎？ 再向東走五百里到達朅盤陀國（Qarategin）。它的北面靠著徙多河，也就是經書里所說的悉陀河。這條河向東流入鹽澤（salt lake），潛入地下，然後在積石山（Mount JiShi）涌出，成為東方的夏河（Yellow River，即黃河）。這個國家崇信佛法。在城東南三百多里的地方，有一處大山崖，裡面有兩個石室，各有羅漢（Arhat）顯現入滅盡定（Nirodha-samāpatti）的狀態已經七百多年了。他們的鬚髮逐漸生長，附近的僧侶每年都會為他們剃度。再向東走一千多里，才走出蔥嶺到達烏鎩國（Ush），城池靠近徙多河。西邊有一座大山崖自己崩塌，裡面有一個僧人，閉著眼睛坐著，形態非常奇特偉岸，鬚髮下垂到肩膀和麵部。詢問他的來歷，才知道他是迦葉佛（Kāśyapa Buddha）時期的人。最近，崩塌的山崖又將他埋沒在山內。玄奘（Xuanzang）到達這個國家時，與大象分開行走，先渡過雪河（snow river）。大象晚上才到，當時河水漸漸上漲，不熟悉山路，沿著山嶺直接向下走，象牙撞到岸邊的樹木。大象的性情兇猛，反而將樹拔起，因此喪命。玄奘感到悵恨，因為已經越過險峻的山地，即將到達平坦的地方，卻未能如願祈禱。向東經過疏勒（Kashgar）到達沮渠（Chu-kü），大約一千多里。同伴五百人都共同推舉玄奘為大商主，處在隊伍的中央，四面防守。而且沮渠這個國家，向來珍藏著十部大經，每部有十萬偈，就像前面所說的那樣。國家將這些經書視為珍寶，不允許分散。現在這裡屬於突厥（Turk）。南邊有一座大山，顯現出三位羅漢入滅盡定的狀態。向東走八百里到達遁國（Khotan），這裡土地都是沙地，寺廟有一百多座，僧侶有五千人，都學習大乘佛法。城西的山寺是佛陀曾經遊歷過的地方，有一個大石室，有羅漢入定，石門被封鎖著。當初玄奘度過蔥嶺后，先派侍從
【English Translation】 English version: Within the Pamir Mountains, is the highest point of Jambudvipa (the world we inhabit). How can this be proven? Because two rivers originate from here. The river flowing westward reaches Dharmasthiti and merges with the Waksh River (Amu Darya). From there westward, all rivers flow westward. The river flowing eastward reaches the western border of Khasa and merges with the Sitā River. From there eastward, all rivers flow eastward. Therefore, these two rivers flow into the Western Sea respectively, which indicates the high altitude of this place. At the source of the river, there are large bird eggs, about one hundred 'sheng' in size. According to the records of Tazikistan, there are eggs as large as urns, could this be referring to this place? Traveling five hundred 'li' further east, one reaches Qarategin. Its north is adjacent to the Sitā River, which is also known as the Siddhartha River in the scriptures. This river flows eastward into a salt lake, disappears underground, and then emerges at Mount JiShi, becoming the Xia River (Yellow River) of the East. This country reveres Buddhism. About three hundred 'li' southeast of the city, there is a large cliff with two stone chambers, each containing an Arhat manifested in the state of Nirodha-samāpatti for over seven hundred years. Their beards and hair gradually grow, and the nearby monks shave them annually. Traveling over a thousand 'li' further east, one finally exits the Pamir Mountains and reaches Ush, a city near the Sitā River. To the west, a large cliff collapsed on its own, revealing a monk sitting with his eyes closed, his form very peculiar and majestic, his beard and hair hanging down to his shoulders and face. Upon inquiring about his origins, it was learned that he was a person from the time of Kāśyapa Buddha. Recently, the collapsed cliff buried him within the mountain again. When Xuanzang arrived in this country, he traveled separately from the elephant, crossing the snow river first. The elephant arrived late in the evening, when the river was gradually rising, and unfamiliar with the mountain path, it went straight down the ridge, its tusks hitting the trees on the bank. The elephant's temperament was fierce, and it uprooted the trees instead, resulting in its death. Xuanzang felt regret, because he had already crossed the treacherous mountains and was about to reach the plains, but his wish to pray was not fulfilled. Traveling east through Kashgar to Chu-kü, about a thousand 'li'. The five hundred companions all jointly elected Xuanzang as the great merchant leader, positioned in the center of the group, defending in all directions. Moreover, the country of Chu-kü has always treasured ten great sutras, each containing one hundred thousand 'gathas', as mentioned earlier. The country regards these sutras as treasures and does not allow them to be dispersed. Now this area belongs to the Turks. To the south, there is a large mountain where three Arhats are manifested in the state of Nirodha-samāpatti. Traveling eight hundred 'li' east, one reaches Khotan, where the land is sandy, there are over a hundred temples, and five thousand monks, all studying Mahayana Buddhism. The mountain temple west of the city is a place where the Buddha once traveled, and there is a large stone chamber where an Arhat is in meditation, the stone door is sealed. Initially, after Xuanzang crossed the Pamir Mountains, he first sent a servant
人。赍表陳露達國化也。下敕流問令早相見。行達于遁。以象致死所赍經像交無運致。又上表請尋下別敕。令于遁王給其鞍乘。既奉嚴敕駝馬相連至於沙洲。又蒙別敕。計其行程酬雇價直。自爾乘傳二十許乘。以貞觀十九年正月二十四日。屆于京郊之西。道俗相趨屯赴闐闥。數十萬眾如值下生。將欲入都。人物諠擁取進不前。遂停別館。通夕禁衛。候備遮斷停駐道旁。從故城之西南至京師朱雀街之都亭驛二十餘里。列眾禮謁動不得旋。於時駕幸洛陽。奘乃留諸經像送弘福寺。京邑僧眾競列幢帳助運莊嚴。四部諠嘩又倍初至。當斯時也復感瑞雲現於日北團圓如蓋。紅白相映當於像上顯發輪光。既非繞日同共嗟仰從午至晡。豫入弘福方始歇滅。致使京都五日四民廢業七眾歸承。當此一期。傾仰之高終古罕類也。奘雖逢榮問獨守館宇坐鎮清閑。恐陷物議故不臨對。及至洛濱特蒙慰問。並獻諸國異物。以馬馱之。別敕引入深宮之內殿。面奉天顏。談敘真俗無爽帝旨。從卯至酉不覺時延。迄于閉鼓。上即事戎旃。問罪遼左。明旦將發。下敕同行。固辭疾苦。兼陳翻譯。不違其請。乃敕京師留守梁國公房玄齡。專知監護。資備所須一從天府。初奘在印度聲暢五天。稱述支那人物為盛。戒日大王並菩提寺僧。思聞此國。為日久矣。但
無信使。未可依憑。彼土常傳。贍部一洲四王所治。東謂脂那。主人王也。西謂波斯。主寶王也。南謂印度。主象王也。北謂獫狁。主馬王也。皆謂四國藉斯以治。即因為言。奘既安達恰述符同。戒日及僧。各遣中使赍諸經寶遠獻東夏。是則天竺信命自奘而通。宣述皇猷之所致也。使既西返。又敕王玄策等二十餘人。隨往大夏。並贈綾帛千有餘段。王及僧等數各有差。並就菩提寺僧召石蜜匠。乃遣匠二人僧八人。俱到東夏。尋敕往越州。就甘蔗造之皆得成就。先是菩提寺僧三人送經初。至。下敕普請京城設齋。仍于弘福譯大嚴等經不久之間奘信又至。乃敕且停待到方譯。主上虛心企仰。頻下明敕令奘速至。但為事故留連不早程達。既見洛宮深沃虛想。即陳翻譯。搜擢賢明。上曰。法師唐梵具贍詞理通敏。將恐徒揚仄陋終虧聖典。奘曰。昔者二秦之譯門位三千。雖復翻傳。猶恐後代無聞懷疑乖信。若不搜舉同奉玄規。豈以褊能妄參朝委。頻又固請乃蒙降許。帝曰。自法師行后造弘福寺。其處雖小禪院虛靜。可為翻譯。所須人物吏力。並與玄齡商量務令優給。既承明命返跡京師。遂召沙門慧明靈閏等。以為證義。沙門行友玄賾等。以為綴緝。沙門智證辯機等。以為錄文。沙門玄模以證梵語。沙門玄應以定字偽。其年五月創
【現代漢語翻譯】 現代漢語譯本：沒有信使，所以無法依賴。當地常說，贍部洲（Jambudvipa，指我們所居住的這個世界）由四大天王統治。東方叫做脂那（China，指中國），由主人王統治；西方叫做波斯（Persia，指波斯），由主寶王統治；南方叫做印度（India），由主象王統治；北方叫做獫狁（Xiongnu，指匈奴），由主馬王統治。都說這四個國家依靠這些國王來治理。就因為這個說法，玄奘（Xuanzang）已經與安達恰述符同（Andhratakasutra，一種經書），戒日王（Harshavardhana）以及僧侶們，各自派遣使者帶著各種經書珍寶，遠道獻給東夏（指中國）。這樣看來，天竺（India，指印度）的信任和使命，是從玄奘開始溝通的，是宣揚皇上聖明所帶來的結果。使者返回西方后，皇上又命令王玄策等二十多人，跟隨前往大夏（Bactria，指大夏），並贈送綾羅綢緞一千多段，對國王和僧侶等的賞賜各有不同。併到菩提寺（Bodhi Temple）召集石蜜匠人，於是派遣匠人二人和僧侶八人，一同前往東夏。不久又下令前往越州（Yuezhou），用甘蔗製造石蜜，都成功了。此前，菩提寺的三位僧侶送經書初次到達時，皇上下令在京城普遍設齋供養，並在弘福寺（Hongfu Temple）翻譯《大嚴經》等經典。不久之後，玄奘的信件又到了，於是皇上下令暫時停止翻譯，等待玄奘到達后再翻譯。皇上虛心仰慕，多次下達明確的命令，讓玄奘儘快到達。但因為事務耽擱，遲遲未能成行。玄奘到達洛陽宮（Luoyang Palace）后，深感皇上的期望，立即開始翻譯工作，選拔賢明的人才。皇上說：『法師精通唐語和梵語，文辭和義理都很通達，恐怕我等淺薄，最終會辜負聖典。』玄奘說：『過去二秦（指前秦和後秦）翻譯佛經時，參與的人數多達三千，即使這樣翻譯，還恐怕後代無人知曉，產生懷疑，失去信任。如果不選拔志同道合的人共同遵循玄妙的規則，怎麼能憑藉我個人的淺薄能力，參與朝廷的重任呢？』多次懇請后，才得到皇上的允許。皇上說：『自從法師離開后，建造了弘福寺，那裡雖然地方小，但禪院清靜，可以作為翻譯的場所。所需的人力物力，都與玄齡（Fang Xuanling，人名）商量，務必給予優厚的待遇。』玄奘接受皇上的命令，返回京師，於是召集沙門慧明（Huiming）、靈閏（Lingrun）等人作為證義，沙門行友（Xingyou）、玄賾（Xuanze）等人作為綴緝，沙門智證（Zhizheng）、辯機（Bianji）等人作為錄文，沙門玄模（Xuanmo）負責梵語校對，沙門玄應（Xuanying）負責確定字形的真偽。那年五月開始。
【English Translation】 English version: There was no messenger, so it was unreliable. It is often said in that land that Jambudvipa (the world we live in) is governed by the Four Heavenly Kings. The east is called Zhina (China), ruled by the Lord King; the west is called Persia, ruled by the Lord Treasure King; the south is called India, ruled by the Lord Elephant King; the north is called Xiongnu, ruled by the Lord Horse King. It is said that these four countries are governed by these kings. Because of this saying, Xuanzang had already, along with Andhratakasutra (a type of scripture), King Harshavardhana, and the monks, each sent messengers with various scriptures and treasures to offer to Dongxia (China) from afar. In this way, it seems that the trust and mission of India began with Xuanzang's communication, which was brought about by proclaiming the emperor's wisdom. After the messengers returned to the west, the emperor ordered Wang Xuance and more than twenty others to follow to Bactria, and presented more than a thousand pieces of silk and satin, with different rewards for the king and monks. He also summoned stonemason craftsmen to Bodhi Temple, and then sent two craftsmen and eight monks to Dongxia together. Soon after, he ordered them to go to Yuezhou to make stone honey with sugarcane, and they all succeeded. Previously, when the three monks from Bodhi Temple first arrived with the scriptures, the emperor ordered a universal vegetarian offering to be set up in the capital, and the Great Solemn Sutra and other scriptures were translated at Hongfu Temple. Soon after, Xuanzang's letter arrived again, so the emperor ordered the translation to be temporarily stopped, waiting for Xuanzang to arrive before translating. The emperor humbly admired and repeatedly issued clear orders for Xuanzang to arrive as soon as possible. However, due to business delays, he was unable to make the trip for a long time. After Xuanzang arrived at Luoyang Palace, he deeply felt the emperor's expectations and immediately began the translation work, selecting virtuous and intelligent talents. The emperor said, 'The Dharma Master is proficient in both Tang and Sanskrit languages, and his words and meanings are very clear. I am afraid that we are shallow and will ultimately fail the sacred scriptures.' Xuanzang said, 'In the past, when the Two Qins (Former Qin and Later Qin) translated Buddhist scriptures, the number of participants was as high as three thousand. Even with such translation, I am still afraid that future generations will not know about it, have doubts, and lose trust. If we do not select like-minded people to follow the profound rules together, how can I, with my shallow abilities, participate in the important tasks of the court?' After repeated requests, he was granted permission by the emperor. The emperor said, 'Since the Dharma Master left, Hongfu Temple has been built. Although the place is small, the meditation courtyard is quiet and can be used as a translation site. The manpower and material resources required should be discussed with Xuanling (Fang Xuanling, a person's name), and generous treatment must be given.' Xuanzang accepted the emperor's order and returned to the capital. He then summoned the monks Huiming, Lingrun, and others to serve as certifiers, the monks Xingyou, Xuanze, and others to serve as compilers, the monks Zhizheng, Bianji, and others to serve as recorders, the monk Xuanmo to be responsible for Sanskrit proofreading, and the monk Xuanying to be responsible for determining the authenticity of the characters. It began in May of that year.
開翻譯。大菩薩藏經二十卷。余為執筆。並刪綴詞理。其經廣解六度四攝十力四畏三十七品諸菩薩行。合十二品。將四百紙。又復旁翻顯揚聖教論二十卷。智證等更迭錄文。沙門行友詳理文句。奘公于論重加陶練。次又翻大乘對法論一十五卷。沙門玄賾筆受。微有餘隙。又出西域傳一十二卷。沙門辯機。親受時事連紕前後。兼出佛地六門神咒等經。都合八十許卷。自前代已來所譯經教。初從梵語倒寫本文。次乃回之順同此俗。然後筆人亂理文句。中間增損多墜全言。今所翻傳都由奘旨。意思獨斷出語成章。詞人隨寫即可披玩。尚賢吳魏所譯諸文。但為西梵所重貴于文句。鉤鎖聯類重沓布在。唐文頗居繁複。故使綴工專司此位。所以貫通詞義加度節之。銓本勒成秘書繕寫。於時駕返西京。奘乃表上並請序題。尋降手敕曰。法師夙標高行早出塵表。泛寶舟而登彼岸。搜妙道而辟法門。弘闡大猷盪滌眾累。是以慈雲欲卷。舒之蔭四空。慧日將昏。朗之照八極。舒朗之者。其惟法師乎。朕學淺心拙。在物猶迷。況佛教幽微。豈敢仰測。請為經題。非已所聞。其新撰西域傳者。當自披覽。及西使再返。又敕二十餘人隨往印度前來國命通議中書。敕以異域方言務取符會。若非伊人將論聲教。故諸信命並資于奘。乃為轉唐言依彼西梵
【現代漢語翻譯】 現代漢語譯本 《大菩薩藏經》二十卷，由我（玄奘）執筆，並刪減潤飾文辭義理。此經廣泛解釋了六度（佈施、持戒、忍辱、精進、禪定、智慧）、四攝（佈施、愛語、利行、同事）、十力（如來十種力量）、四無畏（如來四種無所畏懼的自信）、三十七道品（三十七種修道品類）等諸菩薩行，共計十二品，約四百紙。 我又翻譯了《顯揚聖教論》二十卷，由智證等人輪流記錄文稿，沙門行友詳細整理文句。玄奘法師對這部論典進行了反覆推敲潤色。 接著又翻譯了《大乘對法論》一十五卷，由沙門玄賾筆錄，略有空閑時間。此外還撰寫了《西域記》一十二卷，由沙門辯機親自記錄當時發生的事件，並連貫前後。同時還翻譯了《佛地六門神咒經》等經典。總計約八十餘卷。 從前代以來所翻譯的經教，最初是從梵語倒寫本文，然後才將其轉換成符合本地習慣的順序。之後筆錄之人隨意整理文句，中間增刪很多，遺漏了全部內容。現在所翻譯的經典都遵循玄奘法師的旨意，意思由他獨自決斷，出口成章。文辭潤色之人只需照寫即可閱讀。尚賢、吳魏時期所翻譯的文稿，只是被西域梵人所重視，看重文辭句法，鉤鎖聯類，重複堆砌。唐朝的文辭頗為繁複，所以安排專門的潤色之人負責此項工作。因此，需要貫通文辭義理，加以調整刪節。校勘原本，勒令秘書部門繕寫。 當時正值皇上返回西京，玄奘法師於是上表，並請求皇上作序題寫經名。不久，皇上下手敕說：『法師您從小就以高尚的品行著稱，早早地脫離塵世。乘著珍貴的法船到達彼岸，探尋精妙的佛法開闢法門。弘揚廣大的佛法，洗滌各種煩惱。因此，慈悲的雲朵將要收卷，您舒展開來廕庇四方天空；智慧的太陽將要昏暗，您使它明亮照耀八方世界。能夠舒展和照耀的，大概只有法師您了吧！朕學識淺薄，心思愚鈍，對於世間萬物尚且迷惑，更何況是佛教的幽深微妙之處，怎敢仰望測度。請朕為經典題寫經名，實在不是我所能勝任的。至於新撰寫的《西域記》，朕當親自披閱。』 等到西域使者再次返回，皇上又敕令二十餘人跟隨前往印度，回來後向朝廷彙報情況，並與中書省官員共同商議。皇上敕令說，對於異域的方言，務必做到準確符合。如果不是他們這些人，誰能討論佛法的教義呢？所以，各種信件的翻譯都依賴於玄奘法師，由他將唐朝的語言轉換成西域梵語。
【English Translation】 English version The Great Bodhisattva Treasury Sutra, in twenty volumes, was written by me (Xuanzang), with revisions and embellishments to the wording and meaning. This sutra extensively explains the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), the Four Embracing Dharmas (dāna, priyavacana, arthakṛtya, samānārthatā), the Ten Powers (of a Tathagata), the Four Fearlessnesses (of a Tathagata), the Thirty-seven Limbs of Enlightenment, and other practices of Bodhisattvas, totaling twelve chapters, approximately four hundred folios. I also translated the Śāsanoddāna Śāstra (Compendium of the Holy Teachings) in twenty volumes, with Zhisheng and others taking turns recording the text, and the monk Xingyou meticulously organizing the sentences. The Venerable Xuanzang repeatedly refined and polished this treatise. Next, I translated the Mahāyānābhidharma Śāstra (Treatise on the Great Vehicle Abhidharma) in fifteen volumes, which was recorded by the monk Xuanze, with some spare time available. In addition, I wrote the Records of the Western Regions in twelve volumes, with the monk Bianji personally recording the events that occurred at that time, connecting the beginning and the end. At the same time, I also translated the Buddhabhūmi Ṣaṭdvāra Dhāraṇī Sutra and other scriptures. In total, there are approximately eighty volumes. The scriptures translated from previous generations were initially written in reverse order from Sanskrit, and then converted to the order conforming to local customs. Afterwards, the scribes arbitrarily organized the sentences, with many additions and deletions, omitting the complete meaning. The scriptures translated now all follow the intention of the Venerable Xuanzang, with the meaning decided solely by him, and the words forming chapters as they are spoken. The scribes only need to write them down for reading. The texts translated during the Shangxian and Wuwei periods were only valued by the Western Brahmins, who emphasized the wording and syntax, with interlocking connections and repeated stacking. The Tang Dynasty's wording was quite complex, so a dedicated embellisher was arranged to be responsible for this work. Therefore, it is necessary to understand the meaning of the words and adjust and abridge them. The original text was collated, and the secretariat was ordered to copy it. At that time, when the Emperor returned to the Western Capital, the Venerable Xuanzang then submitted a memorial, requesting the Emperor to write a preface and title for the scriptures. Soon, the Emperor issued an edict saying: 'Venerable Master, you have been known for your noble conduct since childhood, and you left the world of dust early. Riding the precious Dharma boat to reach the other shore, exploring the subtle Dharma to open the Dharma gate. Promoting the vast Dharma, washing away all afflictions. Therefore, the clouds of compassion are about to roll up, you spread them out to cover the four skies; the sun of wisdom is about to dim, you make it bright to illuminate the eight directions. The one who can spread and illuminate is probably only the Venerable Master! I am shallow in knowledge and dull in mind, and I am still confused about the things of the world, let alone the profound and subtle aspects of Buddhism, how dare I look up and measure them. Asking me to write a title for the scriptures is really beyond my ability. As for the newly written Records of the Western Regions, I will read it myself.' When the Western Regions envoys returned again, the Emperor ordered more than twenty people to follow them to India, and after returning, they reported the situation to the court and discussed it with the officials of the Central Secretariat. The Emperor ordered that the dialects of foreign regions must be accurately matched. If it were not for these people, who could discuss the doctrines of Buddhism? Therefore, the translation of various letters depends on the Venerable Xuanzang, who converts the language of the Tang Dynasty into the Sanskrit of the Western Regions.
。文詞輕重令彼讀者尊崇東夏。尋又下敕。令翻老子五千文為梵言以遺西域。奘乃召諸黃巾述其玄奧。領疊詞旨方為翻述。道士蔡晃成英等。競引釋論中百玄意。用通道經。奘曰。佛道兩教其致天殊。安用佛言用通道義。窮核言疏本出無從。晃歸情曰。自昔相傳祖憑佛教至於三論。晃所師遵準義幽通不無同會。故引解也。如僧肇著論。盛引老莊。猶自申明。不相為怪。佛言似道何爽綸言。奘曰。佛教初開。深文尚擁。老談玄理微附佛言。肇論所傳引為聯類。豈以喻詞而成通極。今經論繁富各有司南。老但五千論無文解。自余千卷多是醫方。至如此土賢明何晏王弼周顒蕭繹顧歡之徒。動數十家。註解老子何不引用。乃復旁通釋氏。不乃推步逸蹤乎。既依翻了將欲封勒。道士成英曰。老經幽邃。非夫序引何以相通。請為翻之。奘曰。觀老治身治國之文。文詞具矣。叩齒咽液之序。其言鄙陋。將恐西聞異國有愧鄉邦。英等以事聞諸宰輔。奘又陳露其情。中書馬周曰。西域有道如老莊不。奘曰。九十六道並欲超生。師承有滯致淪諸有。至如順世四大之術。冥初六諦之宗。東夏所未言也。若翻老序。則恐彼以為笑林。遂不譯之。奘以弘贊之極。勿尚帝王。開化流佈自古為重。又重表曰。伏奉墨敕猥垂獎喻。祇奉綸言精守振越。玄
【現代漢語翻譯】 務必使譯文的措辭輕重得當，讓西域的讀者尊重東夏（指中國）。不久后，又下敕令，讓翻譯《老子五千文》為梵文，以便流傳到西域。玄奘（Tang Sanzang）於是召集一些道士，闡述其中的玄妙之處，整理疊用的詞語，才開始翻譯。道士蔡晃、成英等人，爭相引用佛教論著中的百種玄奧之意，來貫通道家的經典。玄奘說：『佛、道兩教的宗旨截然不同，怎麼能用佛教的言論來貫通道家的義理呢？仔細推敲言辭，根本找不到出處。』蔡晃辯解說：『自古相傳，祖師們都憑藉佛教的三論來理解道家。我所師從的義理幽深通達，並非沒有相同之處，所以才引用來解釋。就像僧肇（Sengzhao）著書立論，大量引用老莊的思想，仍然能夠闡明自己的觀點，並不覺得奇怪。佛教的言論與道家的思想相似，有什麼妨礙呢？』玄奘說：『佛教初傳時，深奧的文義尚且難以理解，老子的玄理稍微附會佛教的言論。僧肇的論著引用老莊只是爲了類比，怎麼能用比喻的言辭來達到融會貫通的境界呢？如今佛教的經論繁多豐富，各有其指南。老子只有五千字，沒有詳細的解釋。其餘的千卷書大多是醫方。至於像我們東夏的賢明之士，如何晏、王弼、周顒、蕭繹、顧歡之流，動輒有數十家註解老子，為什麼不引用他們的註解，卻要旁通佛教的義理呢？這難道不是捨近求遠嗎？』翻譯完畢后，準備封存上奏。道士成英說：『老子的經典幽深玄妙，如果沒有序言引導，怎麼能夠相互貫通呢？請允許我來翻譯序言。』玄奘說：『觀看老子關於修身治國的文章，文辭已經很完備了。至於叩齒咽液的序言，其言辭鄙陋淺薄，恐怕傳到西域會讓我們家鄉蒙羞。』成英等人將此事稟告給宰輔。玄奘又陳述了自己的想法。中書馬周問：『西域有像老莊這樣的道家學說嗎？』玄奘說：『九十六種外道都想超脫生死，但由於師承的侷限，導致他們沉淪於各種境界。至於順應世俗的四大之術，以及探究宇宙本源的六諦之宗，都是東夏所沒有的。如果翻譯老子的序言，恐怕會被他們當成笑話。』於是沒有翻譯老子的序言。玄奘認為弘揚佛法的極致，是不推崇帝王，開化流佈自古以來最為重要。又再次上表說：『我恭敬地接受了您的墨敕，您給予我過分的獎賞和讚揚。我恭敬地遵守您的綸言，精心守護並努力發揚。玄妙的……』 務必使譯文的措辭輕重得當，讓西域的讀者尊重東夏（指中國）。不久后，又下敕令，讓翻譯《老子五千文》為梵文，以便流傳到西域。玄奘（Tang Sanzang）於是召集一些黃巾，闡述其中的玄妙之處，整理疊用的詞語，才開始翻譯。道士蔡晃、成英等人，爭相引用佛教論著中的百種玄奧之意，來貫通道家的經典。玄奘說：『佛、道兩教的宗旨截然不同，怎麼能用佛教的言論來貫通道家的義理呢？仔細推敲言辭，根本找不到出處。』蔡晃辯解說：『自古相傳，祖師們都憑藉佛教的三論來理解道家。我所師從的義理幽深通達，並非沒有相同之處，所以才引用來解釋。就像僧肇（Sengzhao）著書立論，大量引用老莊的思想，仍然能夠闡明自己的觀點，並不覺得奇怪。佛教的言論與道家的思想相似，有什麼妨礙呢？』玄奘說：『佛教初傳時，深奧的文義尚且難以理解，老子的玄理稍微附會佛教的言論。僧肇的論著引用老莊只是爲了類比，怎麼能用比喻的言辭來達到融會貫通的境界呢？如今佛教的經論繁多豐富，各有其指南。老子只有五千字，沒有詳細的解釋。其餘的千卷書大多是醫方。至於像我們東夏的賢明之士，如何晏、王弼、周顒、蕭繹、顧歡之流，動輒有數十家註解老子，為什麼不引用他們的註解，卻要旁通佛教的義理呢？這難道不是捨近求遠嗎？』翻譯完畢后，準備封存上奏。道士成英說：『老子的經典幽深玄妙，如果沒有序言引導，怎麼能夠相互貫通呢？請允許我來翻譯序言。』玄奘說：『觀看老子關於修身治國的文章，文辭已經很完備了。至於叩齒咽液的序言，其言辭鄙陋淺薄，恐怕傳到西域會讓我們家鄉蒙羞。』成英等人將此事稟告給宰輔。玄奘又陳述了自己的想法。中書馬周問：『西域有像老莊這樣的道家學說嗎？』玄奘說：『九十六種外道都想超脫生死，但由於師承的侷限，導致他們沉淪於各種境界。至於順應世俗的四大之術，以及探究宇宙本源的六諦之宗，都是東夏所沒有的。如果翻譯老子的序言，恐怕會被他們當成笑話。』於是沒有翻譯老子的序言。玄奘認為弘揚佛法的極致，是不推崇帝王，開化流佈自古以來最為重要。又再次上表說：『我恭敬地接受了您的墨敕，您給予我過分的獎賞和讚揚。我恭敬地遵守您的綸言，精心守護並努力發揚。玄妙的……』
【English Translation】 Modern Chinese version It is imperative that the wording of the translation be appropriate in tone and weight, so that the Western Regions (referring to China) readers respect Dongxia (referring to China). Soon after, an imperial decree was issued to translate 'Laozi's Five Thousand Words' into Sanskrit for dissemination in the Western Regions. Tang Sanzang (Xuanzang) then summoned some Taoists to expound on its mysteries, organized the repeated words, and began the translation. Taoists Cai Huang, Cheng Ying, and others competed to cite hundreds of profound meanings from Buddhist treatises to connect with Taoist classics. Xuanzang said, 'The tenets of Buddhism and Taoism are completely different. How can Buddhist words be used to connect Taoist principles? Upon careful examination of the words, there is no source at all.' Cai Huang argued, 'It has been passed down since ancient times that the ancestors relied on the Three Treatises of Buddhism to understand Taoism. The principles I follow are profound and thorough, and there are similarities, so I cite them for explanation. Just like Sengzhao (Kumārajīva's disciple) wrote treatises, extensively quoting Laozi and Zhuangzi's thoughts, he can still clarify his own views and does not find it strange. Buddhist words are similar to Taoist thoughts, what is the hindrance?' Xuanzang said, 'When Buddhism was first introduced, the profound meanings were still difficult to understand. Laozi's metaphysics slightly attached to Buddhist words. Sengzhao's treatises quoted Laozi and Zhuangzi only for analogy. How can metaphorical words be used to achieve a state of complete understanding? Now Buddhist scriptures and treatises are numerous and rich, each with its own guide. Laozi only has five thousand words, without detailed explanations. The remaining thousands of volumes are mostly medical prescriptions. As for the wise men of our Dongxia, such as He Yan, Wang Bi, Zhou Yong, Xiao Yi, Gu Huan, and others, there are dozens of families annotating Laozi. Why not cite their annotations, but instead make a roundabout connection to Buddhist principles? Isn't this putting the cart before the horse?' After the translation was completed, it was prepared to be sealed and presented to the emperor. Taoist Cheng Ying said, 'Laozi's classics are profound and mysterious. Without a preface to guide, how can they be interconnected? Please allow me to translate the preface.' Xuanzang said, 'Looking at Laozi's articles on self-cultivation and governing the country, the wording is already complete. As for the preface of knocking teeth and swallowing saliva, its words are vulgar and shallow. I am afraid that spreading it to the Western Regions will shame our hometown.' Cheng Ying and others reported this matter to the chief ministers. Xuanzang also stated his thoughts. Ma Zhou of the Central Secretariat asked, 'Are there Taoist doctrines like Laozi and Zhuangzi in the Western Regions?' Xuanzang said, 'The ninety-six heretical paths all want to transcend birth and death, but due to the limitations of their teachers, they are trapped in various realms. As for the techniques of the Four Great Elements that conform to the world, and the doctrines of the Six Subtle Truths that explore the origin of the universe, Dongxia does not have them. If the preface of Laozi is translated, I am afraid they will treat it as a joke.' Therefore, the preface of Laozi was not translated. Xuanzang believed that the ultimate goal of promoting Buddhism is not to promote emperors, and that enlightenment and dissemination have been important since ancient times. He again submitted a memorial saying, 'I respectfully accept your imperial decree, you have given me excessive rewards and praise. I respectfully abide by your imperial words, carefully guard and strive to promote. The mysterious...' English version It is imperative that the wording of the translation be appropriate in tone and weight, so that the Western Regions (referring to China) readers respect Dongxia (referring to China). Soon after, an imperial decree was issued to translate 'Laozi's Five Thousand Words' into Sanskrit for dissemination in the Western Regions. Xuanzang (Tang Sanzang) then summoned some Yellow Turbans, to expound on its mysteries, organized the repeated words, and began the translation. Taoists Cai Huang, Cheng Ying, and others competed to cite hundreds of profound meanings from Buddhist treatises to connect with Taoist classics. Xuanzang said, 'The tenets of Buddhism and Taoism are completely different. How can Buddhist words be used to connect Taoist principles? Upon careful examination of the words, there is no source at all.' Cai Huang argued, 'It has been passed down since ancient times that the ancestors relied on the Three Treatises of Buddhism to understand Taoism. The principles I follow are profound and thorough, and there are similarities, so I cite them for explanation. Just like Sengzhao (Kumārajīva's disciple) wrote treatises, extensively quoting Laozi and Zhuangzi's thoughts, he can still clarify his own views and does not find it strange. Buddhist words are similar to Taoist thoughts, what is the hindrance?' Xuanzang said, 'When Buddhism was first introduced, the profound meanings were still difficult to understand. Laozi's metaphysics slightly attached to Buddhist words. Sengzhao's treatises quoted Laozi and Zhuangzi only for analogy. How can metaphorical words be used to achieve a state of complete understanding? Now Buddhist scriptures and treatises are numerous and rich, each with its own guide. Laozi only has five thousand words, without detailed explanations. The remaining thousands of volumes are mostly medical prescriptions. As for the wise men of our Dongxia, such as He Yan, Wang Bi, Zhou Yong, Xiao Yi, Gu Huan, and others, there are dozens of families annotating Laozi. Why not cite their annotations, but instead make a roundabout connection to Buddhist principles? Isn't this putting the cart before the horse?' After the translation was completed, it was prepared to be sealed and presented to the emperor. Taoist Cheng Ying said, 'Laozi's classics are profound and mysterious. Without a preface to guide, how can they be interconnected? Please allow me to translate the preface.' Xuanzang said, 'Looking at Laozi's articles on self-cultivation and governing the country, the wording is already complete. As for the preface of knocking teeth and swallowing saliva, its words are vulgar and shallow. I am afraid that spreading it to the Western Regions will shame our hometown.' Cheng Ying and others reported this matter to the chief ministers. Xuanzang also stated his thoughts. Ma Zhou of the Central Secretariat asked, 'Are there Taoist doctrines like Laozi and Zhuangzi in the Western Regions?' Xuanzang said, 'The ninety-six heretical paths all want to transcend birth and death, but due to the limitations of their teachers, they are trapped in various realms. As for the techniques of the Four Great Elements that conform to the world, and the doctrines of the Six Subtle Truths that explore the origin of the universe, Dongxia does not have them. If the preface of Laozi is translated, I am afraid they will treat it as a joke.' Therefore, the preface of Laozi was not translated. Xuanzang believed that the ultimate goal of promoting Buddhism is not to promote emperors, and that enlightenment and dissemination have been important since ancient times. He again submitted a memorial saying, 'I respectfully accept your imperial decree, you have given me excessive rewards and praise. I respectfully abide by your imperial words, carefully guard and strive to promote. The mysterious...'
奘業尚空疏。謬參法侶幸屬九瀛有截四表無虞。憑皇靈以遠征。恃國威而訪道。窮遐冒險雖勵愚誠。纂異懷荒寔資朝化。所獲經論奉敕翻譯。見成卷軸。未有詮序。伏惟陛下睿思云敷。天華景爛。理包系象調逸咸英。跨千古以飛聲。掩百王而騰實。竊以神力無方。非神思不足詮其理。聖教玄遠。非聖藻何以序其源。故乃冒犯威嚴。敢希題目宸眷沖邈不垂矜許。撫躬累息相顧失圖。玄奘聞。日月麗天。既分暉于戶牖。江河紀地。亦流潤于巖涯。雲和廣樂。不秘響于聾昧。金璧奇珍。豈韜彩于愚瞽。敢緣斯理重以干祈。伏乞雷雨曲垂天文俯照。配兩儀而同久。與二耀而俱懸。然則鷲嶺微言。假神筆而弘遠。雞園奧義。托英詞而宣暢。豈止區區梵眾獨荷恩榮。亦使蠢蠢迷生方超塵累而已。表奏之日。敕遂許焉。謂駙馬高履行曰。汝前請朕為汝父作碑。今氣力不如昔。愿作功德為法師作序不能作碑。汝知之。貞觀二十二年幸玉華宮。追奘至。問翻何經論。答正翻瑜伽。上問。何聖所作明何等義。具答已令取論自披閱。遂下敕。新翻經論寫九本。頒與雍洛相兗荊楊等九大州。奘又請經題。上乃出之名大唐三藏聖教序。于明月殿。命弘文館學士上官儀。對群僚讀之。其詞曰。蓋聞。二儀有象。顯覆載以含生。四時無形。潛寒暑以化
物。是以窺天鑒地。庸愚皆識其端。明陰洞陽。賢哲罕窮其數。然而天地包乎陰陽而易識者。以其有象也。陰陽處乎天地而難窮者。以其無形也。故知象顯可徴。雖愚不惑。形潛莫睹。在智猶迷。況乎佛道崇虛乘幽控寂。弘濟萬品典御十方。舉威靈而無上。抑神力而無下。大之則彌于宇宙。細之則攝於毫釐。無滅無生。歷千劫而不古。若隱若顯。運百福而長。今妙道凝玄。遵之莫知其際。法流湛寂。挹之莫測其源。故知蠢蠢凡愚區區庸鄙。投其旨趣能無疑惑者哉。然則大教之興。基乎西土。騰漢庭而皎夢。照東域而流慈。昔者分形分跡之時。言未馳而成化。當常現常之世。民仰德而知遵。及乎晦影歸真遷儀越世。金容掩色。不鏡三千之光。麗象開圖。空端四八之相。於是微言廣被。拯含類於三涂。遺訓遐宣。導群生於十地。然而真教難仰。莫能一其指歸。曲學易遵。邪正於焉紛糾。所以空有之論。或習俗而是非。大小之乘。乍沿時而隆替。有玄奘法師者。法門之領袖也。幼懷貞敏。早悟三空之心。長契神情。先包四忍之行。松風水月。未足比其清華。仙露明珠。詎能方其朗潤。故以智通無累神測未形。超六塵而迥出。夐千古而無對。凝心內境。悲正法之凌遲。棲慮玄門。慨深文之訛謬。思欲分條析理廣彼前聞。截偽續
【現代漢語翻譯】 現代漢語譯本： 事物就是這樣。因此，觀察天象、考察地理，平庸愚笨的人都能認識它的開端。闡明陰暗、洞察光明，賢明有智慧的人也難以窮盡它的數量。然而天地包含陰陽卻容易認識，是因為它們有形象。陰陽存在於天地之間卻難以窮盡，是因為它們沒有形體。所以知道形象顯現可以驗證，即使愚笨的人也不會迷惑；形體潛藏無法看見，即使有智慧的人也會迷惑。更何況佛道崇尚虛無，駕馭幽深，控制寂靜，廣泛救濟萬物，掌管統御十方世界，舉起威靈就沒有什麼能超過它，抑制神力就沒有什麼能低於它。大到充滿宇宙，細到容納于毫毛之間。沒有消滅，沒有產生，經歷千劫也不顯得古老；若隱若現，執行無數福報而長久存在。如今精妙的道凝結玄奧，遵循它卻不知道它的邊際；佛法之流深沉寂靜，汲取它卻無法測度它的源頭。所以知道蠢笨的凡人和平庸鄙陋的人，接受它的旨趣，能沒有疑惑嗎？ 如此說來，大教的興起，根基於西土（指印度）。傳入漢朝宮廷而像夢一樣明亮，照耀東方的地域而流佈慈悲。從前分身示跡的時候，言語還沒有傳開就形成了教化。當佛陀常住世間的時候，人民仰慕佛德而知道遵循。等到佛陀隱沒身影迴歸真如，改變儀容超越世間，金色的容貌掩蓋了光彩，不能照亮三千世界的光芒，美麗的形象展開圖畫，空有三十二種大丈夫相和八十種隨形好。於是精微的教義廣泛傳播，拯救各類眾生脫離地獄、餓鬼、畜生三惡道。遺留下來的教誨長遠宣揚，引導眾生到達十地菩薩的果位。然而真正的教義難以仰望，沒有人能統一它的宗旨歸宿。歪曲的學說容易遵循，邪惡和正義因此紛繁交錯。所以對空和有的議論，有時按照習俗來判斷是非。大乘和小乘，時而順應時勢而興盛或衰落。有玄奘法師，是佛法門中的領袖。從小懷有貞正聰敏的資質，很早就領悟了空、無相、無愿三空之心。長大後心神契合佛理，首先具備了忍辱、不毀犯戒、不嗔恚、不退轉四忍之行。松樹間的風和水中的月亮，還不足以比擬他的清雅華麗。仙人的甘露和明亮的珍珠，怎麼能比得上他的明澈潤澤。因此憑藉智慧通達而沒有滯礙，用精神測度還沒有形成的跡象，超越六塵境界而遠遠超出，超越千古而沒有匹敵。凝神于內在的境界，悲憫正法衰落遲緩。安身於玄妙的法門，慨嘆深刻的經文存在訛誤謬誤。想要分條析理，廣泛蒐集以前的傳聞，截斷虛偽，延續真理。
【English Translation】 English version: Things are like this. Therefore, observing the heavens and examining the earth, the mediocre and foolish can recognize its beginning. Clarifying the obscure and penetrating the bright, the wise and virtuous can hardly exhaust its numbers. However, heaven and earth encompass yin and yang yet are easy to recognize because they have form. Yin and yang exist within heaven and earth yet are difficult to exhaust because they are formless. Therefore, knowing that manifest forms can be verified, even the foolish will not be confused; hidden forms cannot be seen, even the wise will be bewildered. How much more so is the Buddha's path, which reveres emptiness, governs the profound, controls stillness, extensively saves all beings, and manages the ten directions. Raising its majestic power, there is nothing above it; suppressing its divine strength, there is nothing below it. So vast that it fills the universe, so minute that it is contained within a hair's breadth. Without extinction, without birth, it does not appear old even after thousands of kalpas; appearing and disappearing, it operates countless blessings and endures. Now, the wondrous Dao congeals in mystery, following it without knowing its boundary; the flow of Dharma is deep and still, drawing from it without fathoming its source. Therefore, know that the ignorant and the vulgar, accepting its purpose, can they be without doubt? Thus, the rise of the Great Teaching is rooted in the Western Land (India). Entering the Han court, it was as bright as a dream, illuminating the eastern regions and spreading compassion. In the past, when dividing bodies and manifesting traces, words had not yet spread but transformation had already formed. When the Buddha was constantly present in the world, the people admired his virtue and knew to follow. When the Buddha concealed his form and returned to truth, changing his appearance and transcending the world, the golden countenance concealed its radiance, unable to illuminate the light of the three thousand worlds; the beautiful image unfolded in pictures, merely possessing the thirty-two major marks and eighty minor marks. Thus, subtle teachings were widely spread, saving all beings from the three evil realms of hell, hungry ghosts, and animals. The remaining teachings were proclaimed far and wide, guiding beings to the stage of the ten Bhumi Bodhisattvas. However, the true teachings are difficult to look up to, and no one can unify its purpose and destination. Distorted learning is easy to follow, and evil and righteousness are thus confused. Therefore, discussions of emptiness and existence are sometimes judged by customs. The Great Vehicle and the Small Vehicle sometimes rise and fall according to the times. There is the Dharma Master Xuanzang (Tripitaka Master), who is the leader of the Dharma gate. From childhood, he possessed virtuous and intelligent qualities, and early on, he understood the three emptinesses of emptiness, signlessness, and wishlessness. Growing up, his mind conformed to the principles of Buddhism, and he first possessed the four kinds of forbearance: forbearance of insult, non-violation of precepts, non-anger, and non-retrogression. The wind in the pines and the moon in the water are not enough to compare with his elegance and splendor. The dew of the immortals and the bright pearls cannot compare with his clarity and luster. Therefore, with wisdom, he is unobstructed, and with spirit, he measures the unformed. He transcends the six dusts and stands far above, surpassing the ages and having no equal. Concentrating his mind on the inner realm, he grieves for the slow decline of the true Dharma. Dwelling in the mysterious Dharma gate, he laments the errors and mistakes in the profound texts. He wants to analyze and reason, widely collect previous reports, cut off falsehood, and continue the truth.
真開茲後學。是以翹心凈土往游西域。乘危遠邁。杖策孤征。積雪晨飛途間失地。驚砂夕起空外迷天。萬里山川。撥煙霞而進影。百重寒暑。躡霜雨而前蹤。誠重勞輕求深愿達。周遊西宇十有七年。窮歷道邦詢求正教。雙林八水味道餐風。鹿苑鷲峰瞻奇仰異。承至言于先聖。受真教於上賢。探賾妙門精窮奧業。一乘五律之道馳驟於心田。八藏三篋之文。波濤于口海。爰自所歷之國。總將三藏要文凡六百五十七部。譯布中夏宣揚勝業。引慈雲于西極。注法雨于東垂。聖教缺而復全。蒼生罪而還福。濕火宅之干焰。共拔迷涂。朗愛水之昏波。同臻彼岸。是知惡因業墜。善以緣升。升墜之端惟人所託。譬夫桂生高嶺云露方得泫其華。蓮出淥波飛塵不能污其葉。非蓮性自潔而桂質本貞。良由所附者高則微物不能累。所憑者凈則濁類不能沾。夫以。卉木無知。猶資善而成善。況乎人倫有識。不緣慶而求慶。方冀。茲經流施。將日月而無窮。斯福遐敷。與乾坤而永大。百僚稱慶。奘表謝曰。
竊聞。六爻探賾局于生滅之場。百物正名。未涉真如之境。猶且遠徴羲冊。睹奧不測其神。遐想軒圖。歷選並歸其美。伏惟。皇帝陛下。玉毫降質金輪御天。廓先王之九州。掩百千之日月。斥例代之區域。納恒沙之法界。遂使給園精舍並
【現代漢語翻譯】 現代漢語譯本：我，真開茲之後學之人，因此一心向往凈土，前往西域。冒著危險，遠道跋涉，拄著枴杖，孤身前行。堆積的白雪在清晨飛舞，途中迷失方向；揚起的沙塵在傍晚升騰，空中遮蔽天日。跋涉了萬里的山川，撥開煙霞前進；經歷了百年的寒暑，踩著霜雪前行。誠心看重勞苦，追求深刻，願望得以實現。周遊西域十七年，窮盡各個國家，尋訪真正的教義。在雙林八水之間品味佛法，餐風飲露；在鹿苑鷲峰瞻仰奇異的景象。從先聖那裡接受至理名言，從上賢那裡接受真正的教誨。探索深奧的法門，精研窮究奧妙的學業。大乘五律的道理在心中馳騁，八藏三篋的經文在口中如波濤般涌動。於是從所經歷的國家，總共帶回三藏要文，共六百五十七部，翻譯並傳播到中原，宣揚殊勝的功業。從西方的盡頭引來慈祥的雲朵，向東方的邊陲傾注佛法的甘霖。使聖教從缺失到恢復完整，使百姓從罪惡到迴歸幸福。熄滅火宅的火焰，共同擺脫迷途；澄清愛慾的昏暗波濤，一同到達彼岸。由此可知，罪惡的因會導致墮落，善良的緣分可以使人上升。上升或墮落的關鍵在於人們的選擇。譬如桂樹生長在高高的山嶺，只有雲霧的滋潤才能使其花朵鮮艷；蓮花出於清澈的水波之中，飛揚的塵土不能玷污它的葉子。不是蓮花的本性就潔凈，而是桂樹的本質就貞潔，而是由於所依附的環境高尚，所以微小的東西不能拖累它；所憑藉的環境清凈，所以污濁的東西不能沾染它。即使是草木無知，尚且憑藉良好的環境而變得美好，更何況人類有知，不應該不憑藉吉祥的因緣來追求幸福。希望這部經書能夠流傳下去，像日月一樣無窮無盡；希望這福德能夠廣泛傳播，與天地一樣永遠廣大。百官稱頌慶賀，玄奘上表謝恩說： 我聽說，六爻探索深奧的道理，侷限於生滅的場所；百物正名，還沒有涉及到真如的境界。即使如此，還要遠征羲氏的典籍，看到深奧之處，卻無法測度它的神奇；遙想軒轅黃帝的圖畫，歷代選拔人才，都歸於它的美好。恭敬地想到，皇帝陛下，玉毫降生，金輪統治天下。擴大先王的九州，掩蓋百千個日月的光輝，開拓歷代的區域，容納恒河沙數的世界。於是使得給孤獨園精舍並...
【English Translation】 English version: I, a student following in the footsteps of Zhen Kai Zi, therefore wholeheartedly yearned for the Pure Land and traveled to the Western Regions. Enduring dangers, I journeyed far, relying on my staff for solitary travel. Accumulating snow flew in the morning, losing my way; startling sand rose in the evening, obscuring the sky. Traversing tens of thousands of miles of mountains and rivers, I pushed through mist and haze; enduring hundreds of years of cold and heat, I trod through frost and rain. Sincerely valuing hardship, deeply seeking, my wishes were fulfilled. I traveled throughout the Western Regions for seventeen years, exhaustively visiting various countries, seeking the true teachings. In the Twin Trees and Eight Waters, I savored the Dharma, dining on wind and dew; in the Deer Park and Vulture Peak, I admired the extraordinary. I received profound words from the ancient sages and true teachings from the virtuous ones. I explored the profound gates, meticulously studying the subtle arts. The principles of the One Vehicle and Five Disciplines galloped in my mind, and the texts of the Eight Collections and Three Baskets surged in my mouth like waves. Thus, from the countries I visited, I brought back a total of 657 volumes of essential Tripitaka texts, translated and disseminated them in the Central Plains, proclaiming the supreme merits. I drew compassionate clouds from the westernmost regions and poured the rain of Dharma upon the eastern borders. I restored the Holy Teachings from incompleteness to completeness and returned sentient beings from sin to happiness. I extinguished the flames of the burning house, jointly escaping delusion; I cleared the turbid waves of love and desire, together reaching the other shore. From this, it is known that evil causes lead to downfall, while good conditions lead to ascent. The key to ascent or downfall lies in people's choices. For example, if a cassia tree grows on a high mountain, only the dew can make its flowers bloom brightly; if a lotus grows in clear water, flying dust cannot stain its leaves. It is not that the lotus is inherently pure or the cassia is inherently chaste, but rather that because what they rely on is high, small things cannot burden them; because what they depend on is pure, turbid things cannot stain them. Even plants and trees, though without knowledge, still become beautiful by relying on good environments, how much more so should humans, who have knowledge, not seek happiness by relying on auspicious conditions. I hope that this scripture will be circulated and will be endless like the sun and moon; I hope that this blessing will be widely spread and will be eternally great like heaven and earth. The officials praised and congratulated, and Xuanzang submitted a memorial of thanks, saying: I have heard that the six lines explore profound principles, but are limited to the realm of birth and death; the correct naming of all things has not yet touched the realm of Suchness (真如, True Thusness). Even so, one must still embark on distant expeditions to consult the records of Fuxi (羲氏, a legendary Chinese sovereign), to see the profound places, but cannot measure its magic; remotely imagine the pictures of the Yellow Emperor (軒轅黃帝, Xuanyuan Huangdi), the emperors of the past, all return to its beauty. Respectfully thinking of His Majesty the Emperor, with a jade hair descending to earth, a golden wheel ruling the heavens. Expanding the nine provinces of the former kings, covering the light of hundreds and thousands of suns and moons, opening up the regions of past dynasties, accommodating the countless worlds of the Ganges River. Thus, making the Jetavana Monastery (給孤獨園精舍, Gīvana Vihara) and...
入堤封。貝葉靈文咸歸刪府。玄奘往因。振錫聊謁崛山。經途萬里。怙天威如咫步。匪乘千葉。詣雙林如食頃。搜揚三藏。盡龍宮之所儲。研究一乘。窮鷲嶺之遺旨。並已載於白馬還獻紫宸。尋蒙下詔賜使翻譯。玄奘識乖龍樹。謬忝傳燈之榮。才異馬鳴。深愧寫瓶之敏。所譯經論紕舛尤多。遂荷天恩留神構序。文超象系之表。若聚日之放千光。理括眾妙之門。同惠云之濡百草。一音演說億劫罕逢。忽以微生親承梵響。踴躍歡喜如聞受記。表奏之日。尋下敕曰。朕才謝圭璋言慚博達。至於內典尤所未閑。昨制序文深為鄙拙。惟恐穢翰墨于金簡。標瓦礫于珠林。忽得來書謬承褒讚。循躬省慮彌益厚顏。善不足稱空勞致謝。又重表謝。敕云。朕性不讀經。兼無才智。忽制論序。翻污經文。具覽來言枉見褒飾。愧逢虛美唯益真慚。自爾朝宰英達咸申擊贊。釋宗弘盛氣接成陰。皇太子述上所作三藏聖教序曰。夫顯揚正教。非智無以廣其文。崇闡微言。非賢莫能定其旨。蓋真如聖教者。諸法之玄宗。眾經之軌䠱也。綜括宏遠奧旨遐深。極空有之精微。體生滅之機要。詞茂道曠。尋之者不究其源。文顯義幽。履之者莫測其際。故知。聖慈所被業無善而不臻。妙化所敷緣無惡而不翦。開法網之綱紀。弘六度之正教。拯群有之塗炭。啟三
【現代漢語翻譯】 入堤封（官名）。貝葉靈文（指佛經）全部歸於刪府（官署名）。玄奘（唐代高僧）當年西行，拄著錫杖暫且拜謁崛山（地名）。經途萬里，仰仗天子的威嚴如同近在咫尺。並非憑藉千葉蓮花，到達雙林（指佛陀涅槃之地）如同片刻之間。蒐集弘揚三藏（佛教經典），窮盡龍宮（傳說中藏經之處）的儲藏。研究一乘（佛教教義），窮盡鷲嶺（佛陀說法之地）遺留的旨意。這些都已記載於白馬寺，並進獻給紫宸殿（皇宮）。不久蒙受皇帝下詔賜予翻譯佛經的任務。玄奘自知見識不如龍樹（著名佛教思想家），慚愧地接受了傳燈（傳承佛法）的榮耀。才華不同於馬鳴（著名佛教詩人），深深慚愧於寫瓶（比喻寫作速度快）的敏捷。所翻譯的經論錯誤疏漏很多，於是承蒙天恩，皇帝留心親自撰寫序文。文采超越了象系（比喻深奧），如同太陽散發千萬道光芒。義理概括了眾妙之門，如同甘霖滋潤百草。一聲演說億劫難逢，忽然以微薄之身親自聆聽梵音。踴躍歡喜如同聽聞授記（預言成佛）。上表奏章之日，隨即下敕書說：『朕的才能不如圭璋（美玉），言辭慚愧於博達。至於內典（佛教經典）尤其不熟悉。昨天所作序文，深感鄙陋拙劣。只怕玷污了金簡（珍貴的書），將瓦礫置於珠林（比喻珍貴之處）。忽然得到來信，謬承褒獎贊揚。反躬自省，更加感到慚愧。善行不足稱道，空勞致謝。』又再次上表謝恩。敕書說：『朕生性不讀經，兼無才智。忽然撰寫論序，反而玷污了經文。詳細閱讀來信，枉受褒獎裝飾。慚愧遇到虛假的讚美，唯有增加真正的慚愧。』自此朝廷大臣英俊賢達都紛紛讚揚，佛教宗派弘揚興盛，氣勢連綿不斷。皇太子述上所作的《三藏聖教序》說：『要顯揚正教，沒有智慧就無法擴充套件其文采；要崇尚闡明精微的言辭，沒有賢能就不能確定其宗旨。大概真如聖教，是諸法的玄妙根本，是眾經的軌轍。總括宏大深遠，奧妙旨意深邃，窮盡空有的精微之處，體現生滅的關鍵。文辭華麗，道義曠遠，探尋的人無法窮盡其源頭；文采顯明，義理幽深，踐行的人無法測度其邊際。所以知道，聖上的慈悲所施加，沒有善業不能達到；妙法教化所普及，沒有惡緣不能剪除。開啟法網的綱紀，弘揚六度（佛教修行方法）的正教，拯救眾生的苦難，開啟三 界（佛教宇宙觀）的門徑。』
【English Translation】 Ru Di Feng (official title). All the sacred texts on palm leaves were submitted to the Shan Fu (name of the government office). Xuanzang (Tang Dynasty eminent monk) in his past journey, holding his tin staff, paid a brief visit to Jue Mountain (place name). Traveling tens of thousands of miles, he relied on the Emperor's might as if it were just a short distance away. Not relying on the thousand-petal lotus, he arrived at Shuanglin (referring to the place where Buddha entered Nirvana) as if in an instant. He collected and promoted the Tripitaka (Buddhist scriptures), exhausting the storage of the Dragon Palace (legendary place where scriptures are kept). He studied the Ekayana (Buddhist doctrine), exhausting the remaining teachings of Vulture Peak (place where Buddha preached). These have all been recorded at the White Horse Temple and presented to the Zichen Hall (Imperial Palace). Soon, he received an imperial decree granting him the task of translating Buddhist scriptures. Xuanzang knew that his knowledge was not as good as Nagarjuna's (famous Buddhist thinker), and he accepted the honor of transmitting the lamp (passing on the Dharma) with shame. His talent was different from Ashvaghosa's (famous Buddhist poet), and he deeply regretted the quickness of 'writing with a bottle' (metaphor for fast writing speed). There were many errors and omissions in the scriptures he translated, so he received the grace of the Emperor, who took the time to personally write a preface. The literary talent surpassed the 'elephant system' (metaphor for profoundness), like the sun emitting thousands of rays of light. The reasoning encompassed the gate of all wonders, like sweet rain nourishing all plants. A single sound expounded is rare to encounter in billions of kalpas, and suddenly, with a humble life, he personally heard the Brahma sound. He leaped with joy as if hearing a prophecy of enlightenment. On the day of submitting the memorial, an edict was immediately issued saying: 'My talent is not as good as Guizhang (beautiful jade), and my words are ashamed of being erudite. As for the inner classics (Buddhist scriptures), I am especially unfamiliar with them. The preface I wrote yesterday, I feel deeply that it is crude and clumsy. I am only afraid of defiling the golden slips (precious books) and placing rubble in the pearl forest (metaphor for precious place). Suddenly receiving the letter, I wrongly received praise and commendation. Reflecting on myself, I feel even more ashamed. Good deeds are not worth mentioning, and it is a waste of effort to thank me.' He submitted another memorial to thank the Emperor. The edict said: 'I am not in the habit of reading scriptures, and I have no talent or wisdom. Suddenly writing a preface, I have instead defiled the scriptures. After reading the letter in detail, I have wrongly received praise and embellishment. I am ashamed to encounter false praise, and I only increase my true shame.' Since then, the wise and virtuous ministers of the court have all praised and supported it, and the Buddhist sects have flourished and prospered, with continuous momentum. The Crown Prince stated in his preface to the Tripitaka Sacred Teachings: 'To promote the correct teachings, wisdom is needed to expand its literary talent; to advocate and clarify subtle words, virtue is needed to determine its purpose. Probably the Tathata (true thusness) sacred teachings are the profound foundation of all dharmas and the tracks of all sutras. It encompasses the vast and distant, and the profound meaning is deep and far-reaching, exhausting the subtle points of emptiness and existence, and embodying the key to birth and death. The words are magnificent, and the Tao is vast, and those who seek it cannot exhaust its source; the literary talent is clear, and the meaning is profound, and those who practice it cannot measure its boundaries. Therefore, it is known that the Holy Compassion is bestowed, and there is no good karma that cannot be achieved; the wonderful transformation is spread, and there is no evil affinity that cannot be cut off. Opening the framework of the Dharma net, promoting the correct teachings of the Six Perfections (Buddhist practices), saving the suffering of sentient beings, and opening the three realms (Buddhist cosmology).'s gate.'
藏之秘扃。是以名無翼而長飛。道無根而永固。道名流慶。歷遂古而鎮常。赴感應身。經塵劫而不朽。晨鐘夕梵。交二音于鷲峰。慧日法流。轉雙輪于鹿苑。排空寶蓋。接翔云而共飛。莊野春林。與天花而合彩。伏惟。皇帝陛下。上玄資福。垂拱而治八荒。德被黔黎。斂衽而朝萬國。恩加朽骨。石室歸於貝葉之文。澤及昆蟲。金匱流乎梵說之偈。遂使阿耨達水通神甸之八川。耆阇崛山接嵩華之翠嶺。竊以。法性凝寂。靡歸心而不通。智地玄奧。感懇誠而遂顯。豈謂重昏之夜。燭慧炬之光。火宅之朝。降法雨之澤。於是百川異流。同會於海。萬區分義。總成乎實。豈與湯武校其優劣。堯舜比其聖德者哉。玄奘法師者。夙懷聰令。立志夷簡。神清髫齔之年。體拔浮華之世。凝情定室匿跡幽巖。棲息三禪巡遊十地。超六塵之境。獨步迦維。會一乘之旨。隨機化物。以中華之無質。尋印度之真文。遠涉恒河終期滿字。頻登雪嶺更獲半珠。問道往還十有七載。備通釋典利物為心。以貞觀十九年二月六日。奉敕于弘福寺翻譯聖教。要文凡六百五十七部引大海之法流。洗塵勞而不竭。傳智燈之長焰。皎幽闇而恒明。自非久植勝緣。何以顯揚斯旨。所謂法相常住。齊三光之明。我皇福臻。同二儀之固。伏見御製眾經論序。照古騰今。理
含金石之聲。文抱風雲之潤。治輒以輕塵足岳墜露添流。略舉大綱以為斯記。自此常參內禁。扣問沉隱。翻譯相續不爽法機。敕賜云納一領。妙絕古今。又敕天下。寺度五人維持聖種。皆其力也。冬十月隨駕入京。于北闕造弘法院。鎮恒在彼。初于曲池為文德皇后造慈恩寺。追奘令住度三百人。有令寺西北造翻經院。給新度弟子一十五人。弘福舊處仍給十人。今上嗣箓素所珍敬。追入優問禮殊恒帙。永徽二年。請造梵本經臺。蒙敕賜物。尋得成就。又追入內。于修文殿翻發智等論。降手詔飛白書。慰問優洽。顯慶元年正月。為皇太子于慈恩設大齋。朝采總至。黃門郎薛元超。中書郎李義府曰。譯經佛法之大。未知何德以光揚耶。奘曰。公此之問。常所懷矣。譯經雖位在僧。光價終憑朝貴。至如姚秦鳩摩羅什。則安成侯姚嵩筆受。元魏菩提流支。則侍中崔光錄文。貞觀初波頗初譯。則僕射蕭瑀太府蕭璟庶子杜正倫等。監閱詳定。今並無之不足光遠。又大慈恩寺。聖上切風樹之哀。追造壯麗。騰實之美勿過碑頌。若蒙二公為致。則不朽之跡。自形於今古矣。便許之。明旦遣給事宣敕云。所須官人助翻者已處分訖。其碑朕自作。尋敕。慈恩翻譯文義須精。宜令左僕射于志寧。中書令來濟。禮部許敬宗。黃門郎薛元超。中書郎
李義府等。有不安穩隨事潤色。若須學士任追三兩人。及碑成請神翰自書。蒙特許。剋日送寺。京寺咸造幢蓋。又敕王公已下太常九部及兩縣伎樂。車徒千餘乘駐弘福寺。上居安福門。俯臨將送。京邑士女列于道側。自北之南二十餘里充牣衢街。光俗興法無與儔焉。又賜山納妙勝前者並時服玩百有餘件。顯慶二年。駕幸洛陽。預從安置東都積翠宮。召入大內麗日殿。翻觀所緣等論。又于明德宮。翻大毗婆沙等論。奘少離桑梓。白首言歸。訪問親故。零落殆盡。惟有一姊。迎與相見。訪以墳隴。旋殯未遷。便卜勝地。旋塋改葬。其少室山西。北緱氏故縣東北。遊仙鄉控鶴里鳳凰谷。即奘之生地也。下近有少林寺。即魏孝文所立。是翻十地之所。意願棲托為國翻譯。蒙手敕云。省表知欲晦跡巖泉追林遠而架往。托慮禪寂軌澄什以標今。仰挹風徽寔所欽尚。朕業空學寡靡究高深。然以淺識薄聞。未見其可。法師津樑三界汲引四生。智皎心燈定凝意水。非情塵之所曀豈識浪而能驚然以道德可居。何必太華疊嶺。空寂可舍。豈獨少室重巒。幸戢來言勿復陳請。即市朝大隱。不獨貴于昔賢。見聞弘益更可珍于即代。遂因寢言。顯慶三年下敕為皇太子造西明寺成。令給上房僧十人以充侍者。有大般若者。二十萬偈此土八部咸在其中。
【現代漢語翻譯】 現代漢語譯本：李義府等人，因為玄奘身體不安穩，便隨意潤飾奏章。玄奘請求朝廷委任幾位學士來協助翻譯，並且在碑文完成後，懇請皇帝親自題寫。皇帝特許了他的請求。到了送經書去寺廟的那天，京城各寺廟都製作了華麗的幢幡寶蓋來迎接。皇帝還下令王公大臣以下，太常寺九部以及長安、萬年兩縣的樂工，組成一千多輛車的隊伍，駐紮在弘福寺。皇帝在高處的安福門觀看送經隊伍。京城的百姓，無論男女，都排列在道路兩旁，從北到南二十多里，街道上擠滿了人。這種弘揚佛法、光耀風俗的盛況，前所未有。皇帝又賜給玄奘的禮物，比之前賜予山納妙（Sannamiya，一種絲織品）的還要多，還有當季的服飾和玩物一百多件。顯慶二年，皇帝駕臨洛陽，玄奘事先被安排在東都的積翠宮。之後，他被召入大內麗日殿，翻譯《所緣論》等論著。又在明德宮，翻譯《大毗婆沙論》等論著。玄奘年少時離開家鄉，年老時才回來。他拜訪親朋故舊，發現他們大多已經去世。只有一位姐姐還在世，玄奘與她相見。他詢問父母的墳墓，得知墳墓還沒有遷走，於是選擇了一塊風水寶地，重新安葬了父母。少室山西北，緱氏縣東北，遊仙鄉控鶴里的鳳凰谷，是玄奘出生的地方。附近有少林寺，是北魏孝文帝所建，也是他翻譯《十地經論》的地方。玄奘希望在那裡居住，為國家翻譯佛經。皇帝親自下敕書說：『朕看了你的奏表，知道你想要隱居山林，傚法古代高僧，託身禪寂，像鳩摩羅什（Kumarajiva）那樣。朕非常欽佩你的風範。但是，朕學識淺薄，不能完全理解佛法的精深之處，所以認為你的想法不可行。法師是三界的橋樑，是眾生的引路人，智慧如明燈，禪定如止水，不是世俗的情感所能動搖的，也不是認識的波浪所能驚擾的。你的道德足以安身立命，何必一定要住在太華山那樣的高山峻嶺？你的空寂之心足以修行，何必一定要住在少室山那樣重巒疊嶂的地方？希望你不要再提這件事了。隱居在繁華的都市，不比古代的賢人差。你的見聞和弘法，比古代的賢人更有價值。』於是，玄奘便不再提這件事。顯慶三年，皇帝下令為皇太子建造西明寺，並安排十名僧人給玄奘，作為侍者。寺中藏有《大般若經》，共二十萬偈，此土八部都在其中。 English version: Li Yifu and others, seeing that Xuanzang was unwell, embellished the memorial at will. Xuanzang requested the court to appoint several scholars to assist in the translation, and after the inscription was completed, he implored the emperor to personally inscribe it. The emperor granted his request. On the day of sending the scriptures to the temple, the temples in the capital made magnificent banners and canopies to welcome them. The emperor also ordered the princes and ministers, the nine departments of the Taichang Temple, and the musicians of Chang'an and Wannian counties to form a procession of more than a thousand vehicles, stationed at Hongfu Temple. The emperor watched the procession from the high Anfu Gate. The people of the capital, both men and women, lined the roadsides, filling the streets for more than twenty li from north to south. Such a grand occasion of promoting Buddhism and glorifying customs was unprecedented. The emperor also bestowed upon Xuanzang more gifts than he had previously given to Sannamiya (a type of silk fabric), as well as more than a hundred pieces of seasonal clothing and playthings. In the second year of Xianqing, the emperor visited Luoyang, and Xuanzang was arranged in advance at the Jicui Palace in the Eastern Capital. Later, he was summoned to the Liri Hall in the inner palace to translate treatises such as the Yogacarabhumi-sastra (所緣論). He also translated treatises such as the Abhidharma-mahāvibhāṣā-śāstra (大毗婆沙論) in the Mingde Palace. Xuanzang left his hometown when he was young and returned when he was old. He visited his relatives and friends, only to find that most of them had passed away. Only one sister was still alive, and Xuanzang met with her. He inquired about his parents' graves and learned that they had not yet been moved, so he chose an auspicious site and reburied his parents. Phoenix Valley in Konghe Village, Youxian Township, northeast of Goushi County, northwest of Mount Shaoshi, was Xuanzang's birthplace. Nearby is the Shaolin Temple, built by Emperor Xiaowen of the Northern Wei Dynasty, which was also where he translated the Dasabhumika-sutra (十地經論). Xuanzang hoped to reside there and translate Buddhist scriptures for the country. The emperor personally issued an edict saying: 'Having read your memorial, I know that you want to live in seclusion in the mountains and forests, emulate the ancient eminent monks, entrust yourself to meditation, and be like Kumarajiva (鳩摩羅什). I admire your demeanor very much. However, I have shallow knowledge and cannot fully understand the profoundness of Buddhism, so I think your idea is not feasible. The Dharma Master is the bridge of the three realms and the guide of sentient beings, his wisdom is like a bright lamp, and his samadhi is like still water, which cannot be shaken by worldly emotions or startled by the waves of knowledge. Your morality is enough to establish yourself, why must you live in high mountains and ridges like Mount Taihua? Your emptiness of mind is enough to cultivate, why must you live in overlapping mountains like Mount Shaoshi? I hope you will not mention this matter again. Living in seclusion in a bustling city is no worse than the ancient sages. Your knowledge and propagation of the Dharma are more valuable than the ancient sages.' Therefore, Xuanzang did not mention this matter again. In the third year of Xianqing, the emperor ordered the construction of Ximing Temple for the crown prince and arranged for ten monks to serve Xuanzang as attendants. The temple contains the Mahaprajnaparamita Sutra (大般若經), with a total of 200,000 gathas, in which all eight sections of this land are contained.
【English Translation】 English version: Li Yifu and others, seeing that Xuanzang was unwell, embellished the memorial at will. Xuanzang requested the court to appoint several scholars to assist in the translation, and after the inscription was completed, he implored the emperor to personally inscribe it. The emperor granted his request. On the day of sending the scriptures to the temple, the temples in the capital made magnificent banners and canopies to welcome them. The emperor also ordered the princes and ministers, the nine departments of the Taichang Temple, and the musicians of Chang'an and Wannian counties to form a procession of more than a thousand vehicles, stationed at Hongfu Temple. The emperor watched the procession from the high Anfu Gate. The people of the capital, both men and women, lined the roadsides, filling the streets for more than twenty li from north to south. Such a grand occasion of promoting Buddhism and glorifying customs was unprecedented. The emperor also bestowed upon Xuanzang more gifts than he had previously given to 'Sannamiya' (山納妙, a type of silk fabric), as well as more than a hundred pieces of seasonal clothing and playthings. In the second year of Xianqing, the emperor visited Luoyang, and Xuanzang was arranged in advance at the Jicui Palace in the Eastern Capital. Later, he was summoned to the Liri Hall in the inner palace to translate treatises such as the 'Yogacarabhumi-sastra' (所緣論). He also translated treatises such as the 'Abhidharma-mahāvibhāṣā-śāstra' (大毗婆沙論) in the Mingde Palace. Xuanzang left his hometown when he was young and returned when he was old. He visited his relatives and friends, only to find that most of them had passed away. Only one sister was still alive, and Xuanzang met with her. He inquired about his parents' graves and learned that they had not yet been moved, so he chose an auspicious site and reburied his parents. 'Phoenix Valley' in 'Konghe Village', 'Youxian Township', northeast of 'Goushi County', northwest of 'Mount Shaoshi', was Xuanzang's birthplace. Nearby is the 'Shaolin Temple', built by Emperor Xiaowen of the Northern Wei Dynasty, which was also where he translated the 'Dasabhumika-sutra' (十地經論). Xuanzang hoped to reside there and translate Buddhist scriptures for the country. The emperor personally issued an edict saying: 'Having read your memorial, I know that you want to live in seclusion in the mountains and forests, emulate the ancient eminent monks, entrust yourself to meditation, and be like 'Kumarajiva' (鳩摩羅什). I admire your demeanor very much. However, I have shallow knowledge and cannot fully understand the profoundness of Buddhism, so I think your idea is not feasible. The Dharma Master is the bridge of the three realms and the guide of sentient beings, his wisdom is like a bright lamp, and his samadhi is like still water, which cannot be shaken by worldly emotions or startled by the waves of knowledge. Your morality is enough to establish yourself, why must you live in high mountains and ridges like 'Mount Taihua'? Your emptiness of mind is enough to cultivate, why must you live in overlapping mountains like 'Mount Shaoshi'? I hope you will not mention this matter again. Living in seclusion in a bustling city is no worse than the ancient sages. Your knowledge and propagation of the Dharma are more valuable than the ancient sages.' Therefore, Xuanzang did not mention this matter again. In the third year of Xianqing, the emperor ordered the construction of 'Ximing Temple' for the crown prince and arranged for ten monks to serve Xuanzang as attendants. The temple contains the 'Mahaprajnaparamita Sutra' (大般若經), with a total of 200,000 gathas, in which all eight sections of this land are contained.
不久下敕令住玉華。翻經供給一準京寺。遂得托靜不爽譯功。以顯慶五年正月元日。創翻大本。至龍朔三年十月末了。凡四處十六會說。總六百卷。般若空宗此焉周盡。于間又翻成唯識論辯中邊論唯識二十論品類足論等。至十一月表上此經。請制經序。于蓬萊宮通事舍人馮義宣敕許之。奘生常以來愿生彌勒。及游西域。又聞無著兄弟皆生彼天。又頻祈請咸有顯證。懷此專至益增翹勵。后至玉華。但有隙次。無不發願生睹史多天見彌勒佛。自般若翻了。惟自策勤行道禮懺。麟德元年告翻經僧及門人曰。有為之法必歸磨滅。泡幻形質何得久停。行年六十五矣。必卒玉華。于經論有疑者可速問。聞者驚曰。年未耆耄何出此言。報曰。此事自知。遂往辭佛。先造俱胝十億像所。禮懺辭別。有門人外行者。皆報好去。今與汝別亦不須來來亦不見。至正月九日告寺僧曰。奘必當死。經云。此身可惡猶如死狗。奘既死已勿近宮寺。山靜處埋之。因既臥疾。開目閉目見大蓮花鮮白而至。又見偉相知生佛前。命僧讀所翻經論名目已。總有七十三部一千三百三十卷。自懷欣悅。總召門人。有緣並集云。無常將及急來相見。于嘉壽殿。以香木樹菩提像骨。對寺僧門人辭訣。並遺表訖。便默唸彌勒。令傍人稱曰。南謨彌勒如來應正等覺。愿與含
【現代漢語翻譯】 現代漢語譯本 不久，朝廷下令讓玄奘法師住在玉華寺。翻譯佛經的供給標準與京城的寺院相同。於是玄奘法師得以安靜地從事翻譯工作，沒有耽誤進度。從顯慶五年（公元660年）正月初一開始，開始翻譯《大般若經》。到龍朔三年（公元663年）十月末完成。總共在四個地方舉行了十六次講說，總計六百卷。《般若經》的空宗義理在此得以完整闡述。期間，玄奘法師還翻譯成了《唯識論》、《辯中邊論》、《唯識二十論》、《品類足論》等。到十一月，玄奘法師將此經上表朝廷，請求皇帝作序。在蓬萊宮，通過通事舍人馮義宣傳達了皇帝的旨意，允許了他的請求。 玄奘法師生平一直希望往生彌勒凈土，並且在遊歷西域時，又聽說無著（Asanga）和世親（Vasubandhu）兄弟都往生到了那裡。因此，他經常祈請，並且多次顯現靈驗的徵兆。懷著這種專注而真誠的願望，他更加努力修行。後來到了玉華寺，只要有空閑時間，他無不發願往生兜率天（Tushita Heaven），親見彌勒佛（Maitreya Buddha）。自從《般若經》翻譯完成之後，他總是自我鞭策，勤奮修行，禮拜懺悔。麟德元年（公元664年），玄奘法師告訴翻譯佛經的僧人和弟子們說：『有為法（conditioned phenomena）必然會歸於磨滅，如泡沫般虛幻的形體怎麼能夠長久停留呢？我今年六十五歲了，必定會死在玉華寺。對於經論有疑問的，可以趕快提問。』聽到這話的人都很驚訝，說：『您年紀還不大，怎麼會說出這樣的話？』玄奘法師回答說：『這件事我自己知道。』 於是，玄奘法師前去辭別佛像，先建造了俱胝（koti，一俱胝等於一千萬）十億尊佛像，禮拜懺悔告別。有些外出修行的弟子，玄奘法師都告訴他們好好走，現在和你們告別，也不需要再來了，來了也見不到了。到正月初九，玄奘法師告訴寺里的僧人說：『玄奘必定會死。經上說，這個身體是可憎的，就像死狗一樣。玄奘死後，不要靠近宮寺，在山裡安靜的地方埋葬。』 因為已經臥病在床，玄奘法師睜眼閉眼都能看見巨大的蓮花，鮮艷潔白地來到。又看見偉岸的相貌，知道自己將往生到佛前。他命令僧人讀誦所翻譯的經論名目，總共有七十三部，一千三百三十卷。玄奘法師內心感到欣悅。他召集所有的弟子，有緣的人都聚集在一起，說：『無常（impermanence）將要到來，趕快來相見。』在嘉壽殿，用香木樹菩提像骨，對著寺里的僧人和弟子們辭別，並且留下遺表完畢，便默默地念誦彌勒佛的名號，讓旁邊的人稱念：『南謨彌勒如來應正等覺（Namo Maitreya Tathagata Arhat Samyaksambuddha）。』愿與一切眾生...
【English Translation】 English version Soon after, an imperial decree was issued for him to reside at Yuhua Temple. The provisions for translating scriptures were to be the same as those for temples in the capital. Thus, he was able to devote himself to the translation work without interruption. Starting from the first day of the first month of the fifth year of Xianqing (660 AD), he began translating the Great Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra). It was completed by the end of the tenth month of the third year of Longshuo (663 AD). In total, there were sixteen assemblies held in four locations, comprising six hundred volumes. The doctrine of emptiness (sunyata) of the Prajna school was fully expounded here. In between, he also translated works such as the Treatise on the Establishment of Consciousness-only (Vijnaptimatrata-siddhi), the Discourse on Discrimination between the Middle and the Extremes (Madhyantavibhaga), the Twenty Verses on Consciousness-only (Vimsatika), and the Treatise on the Categories of Elements (Dharmaskandha). In November, he presented this sutra to the court, requesting the emperor to write a preface. At Penglai Palace, the request was granted by imperial decree through the palace attendant Feng Yixuan. Xuanzang had always wished to be reborn in the Tushita Heaven (Tushita Heaven) of Maitreya (Maitreya Buddha), and during his travels in the Western Regions, he heard that the brothers Asanga (Asanga) and Vasubandhu (Vasubandhu) had both been reborn there. Therefore, he frequently prayed, and there were many manifest signs. Cherishing this focused and sincere aspiration, he worked even harder in his practice. Later, when he arrived at Yuhua Temple, whenever he had free time, he would always vow to be reborn in the Tushita Heaven and see Maitreya Buddha. Since the completion of the translation of the Prajna Sutra, he always spurred himself on, diligently practicing and performing repentance rituals. In the first year of Linde (664 AD), Xuanzang told the monks and disciples who were translating scriptures: 'Conditioned phenomena (conditioned phenomena) will inevitably return to destruction. How can a form as illusory as a bubble remain for long? I am sixty-five years old this year and will surely die at Yuhua Temple. If you have any doubts about the scriptures and treatises, you can ask quickly.' Those who heard this were surprised and said, 'You are not old yet, how can you say such things?' Xuanzang replied, 'I know this matter myself.' Therefore, Xuanzang went to bid farewell to the Buddha images, first building a koti (koti, one koti equals ten million) of ten million Buddha images, prostrating and repenting to bid farewell. To some disciples who were practicing abroad, Xuanzang told them to go well, and that he was now bidding farewell to them, and that they did not need to come again, as they would not see him even if they came. On the ninth day of the first month, Xuanzang told the monks in the temple: 'Xuanzang will surely die. The sutras say that this body is hateful, like a dead dog. After Xuanzang dies, do not approach the palace temple, bury him in a quiet place in the mountains.' Because he was already bedridden, Xuanzang could see large lotus flowers, bright white, coming to him when he opened and closed his eyes. He also saw a majestic appearance, knowing that he would be reborn before the Buddha. He ordered the monks to read the names of the scriptures and treatises he had translated, totaling seventy-three works, one thousand three hundred and thirty volumes. Xuanzang felt joy in his heart. He summoned all his disciples, and those who had the affinity gathered together, saying: 'Impermanence (impermanence) is about to arrive, come quickly to see me.' In the Jiasou Hall, using fragrant wood, tree, bodhi image bones, he bid farewell to the monks and disciples in the temple, and after leaving his memorial, he silently recited the name of Maitreya Buddha, and had those beside him chant: 'Namo Maitreya Tathagata Arhat Samyaksambuddha (Namo Maitreya Tathagata Arhat Samyaksambuddha).' May he be with all sentient beings...
識速奉慈顏。南謨彌勒如來所居內眾。愿捨命已必生其中。至二月四日。右脅累足右手支頭。左手髀上鏗然不動。有問何相。報曰。勿問。妨吾正念。至五日中夜。弟子問曰。和上定生彌勒前不。答曰。決定得生。言已氣絕。迄今兩月色貌如常。又有冥應略故不述。又下敕葬日聽京城僧尼幢蓋往送。於是素蓋素幢浮空云合。哀笳哀梵氣遏人神。四俗以之悲涼。七眾惜其沉沒。乃葬于白鹿原四十里中。皂素彌滿。其塋與兄捷公相近。苕然白塔近燭帝城。尋下別敕。令改葬樊川。與州縣相知供給吏力乃又出之。眾咸嘆異。經久埋瘞色相如初。自非願力所持。焉能致此。
余以闇昧濫沾斯席。與之對晤屢展炎涼。聽言觀行名實相守。精厲晨昏計時分業。虔虔不懈專思法務。言無名利行絕虛浮。曲識機緣善通物性。不倨不諂行藏適時。吐味幽深辯開疑議。寔季代之英賢。乃佛宗之法將矣。且其發矇入法。特異常倫。聽覽經論用為恒任。既周行東夏挹酌諸師披露肝膽盡其精義。莫不傾倒林藪更新學府。遂能不遠數萬咨求勝法。誓舍形命必會為期。發趾張掖途次龍沙。中途艱險身心僅絕。既達高昌倍光來價。傳國祖送備閱靈儀。路出鐵門石門。躬乘沙嶺雪嶺。歷天險而志逾慷慨。遭兇賊而神彌厲勇。兼以歸稟正教。師承戒賢
【現代漢語翻譯】 現代漢語譯本： 一心奉侍慈祥的面容。皈依彌勒如來所居住的內眾。愿捨棄生命后必定往生其中。到了二月初四，他右脅側臥，雙腿交疊，右手支撐頭部，左手放在大腿上，身體安穩不動。有人問他這是什麼徵兆，他回答說：『不要問，妨礙我專心正念。』到了初五的半夜，弟子問他說：『和尚您一定能往生到彌勒菩薩的座前嗎？』他回答說：『決定能夠往生。』說完就斷氣了。直到現在兩個月了，他的臉色容貌還和往常一樣。還有一些冥冥中的感應，這裡就省略不說了。後來皇帝下令，安葬那天允許京城的僧尼用幢幡寶蓋前去送葬。於是白色的寶蓋和白色的幢幡遮天蔽日，哀傷的笳聲和哀婉的梵唄聲讓人感到氣悶神傷。四眾弟子因此感到悲涼，七眾弟子惋惜他的離去。於是將他安葬在白鹿原四十里的地方，那裡到處都是僧人和俗人。他的墳墓和他哥哥捷公的墳墓很近。高聳的白塔彷彿照亮了帝都。不久之後，皇帝又下了一道特別的命令，讓他改葬在樊川，並讓州縣官員提供人力物力，然後又將他遷了出來。大家都感嘆這件事情很奇異。經過長久的埋葬，他的臉色容貌還和剛去世時一樣。如果不是願力的支援，怎麼能達到這樣的效果呢？
我因為愚昧無知而忝居這個位置，多次和他見面，感受到時間的流逝。聽他的言語，觀察他的行為，他的名聲和實際相符。他早晚都非常精進，按照時間分配工作。虔誠而不懈怠，專心思考佛法事務。言語中沒有名利，行為上杜絕虛浮。他能巧妙地識別時機，善於通達事物的本性。不傲慢，不諂媚，行為舉止符合時宜。他所說的話意味深長，辯論時能消除人們的疑惑。他實在是末世的英賢，是佛門的法將啊。而且他發矇啟智，進入佛法，特別與衆不同。聽聞和閱讀經論，是他一直堅持的事情。他曾經走遍東夏，向各位大師學習，坦誠相待，盡力學習他們的精義。沒有誰不傾倒於他的，他更新了學府。於是他不遠萬里，去尋求殊勝的佛法。他發誓要捨棄生命，一定要實現這個目標。他從張掖出發，途經龍沙。路途中充滿了艱難險阻，他的身心幾乎崩潰。到達高昌后，更加珍惜這次機會。高昌國王親自護送，讓他得以仔細地閱讀各種靈異的儀式。路上經過鐵門和石門，親自攀登沙嶺和雪嶺。經歷了各種天險，他的志向更加慷慨激昂。遭遇了兇惡的盜賊，他的精神更加勇敢。他還稟承了正教，師從戒賢（Śīlabhadra）。
【English Translation】 English version: With utmost sincerity, he served the compassionate countenance. Homage to the inner assembly where the Tathāgata Maitreya (Maitreya Buddha) resides. May I, having relinquished this life, be reborn there. On the fourth day of the second month, he lay on his right side, legs crossed, right hand supporting his head, left hand resting on his thigh, steadfast and unmoving. Someone asked what this signified, and he replied, 'Do not ask, lest you disturb my concentration.' At midnight on the fifth day, a disciple asked, 'Venerable, will you surely be reborn before Maitreya (Maitreya Buddha)?' He replied, 'Assuredly, I shall be reborn.' Having spoken these words, he breathed his last. Even now, two months later, his complexion remains as it was. There were also subtle signs, which I shall omit. Furthermore, an imperial edict was issued, permitting monks and nuns of the capital to escort his burial with banners and canopies. Thus, white canopies and white banners filled the sky like gathering clouds. Mournful melodies and sorrowful chants stifled the spirits of men. The fourfold assembly grieved, and the sevenfold assembly lamented his passing. He was buried forty li (Chinese mile) from Bailu Plain. The area was filled with monks and laypeople. His tomb was near that of his brother, Jie Gong. The towering white pagoda illuminated the imperial city. Soon after, another special edict was issued, ordering his reburial in Fanchuan, with the local authorities providing labor and resources. The people marveled at this. After a long burial, his complexion remained as fresh as when he had passed away. If not for the power of his vows, how could this have been achieved?
I, in my ignorance, have been honored to hold this position, and have met with him many times, feeling the passage of time. Listening to his words and observing his actions, his reputation matched his reality. He was diligent day and night, allocating his time to his duties. He was devout and unremitting, focusing his mind on the affairs of the Dharma. His words were devoid of fame and gain, and his actions were free from vanity. He skillfully recognized opportunities and understood the nature of things. He was neither arrogant nor obsequious, and his conduct was appropriate for the time. His words were profound, and his arguments dispelled doubts. He was truly an outstanding figure of this degenerate age, a Dharma general of the Buddhist order. Moreover, his entry into the Dharma was extraordinary. Listening to and reading scriptures and treatises was his constant practice. He traveled throughout Dongxia (eastern China), learning from various masters, revealing his heart and mind, and striving to understand their essence. All were impressed by him, and he renewed the learning institutions. Thus, he traveled tens of thousands of miles to seek the supreme Dharma. He vowed to give up his life to achieve this goal. He set out from Zhangye, passing through Longsha. The journey was fraught with difficulties, and his body and mind were nearly exhausted. Upon reaching Gaochang, he cherished the opportunity even more. The king of Gaochang personally escorted him, allowing him to carefully study various spiritual rituals. He passed through the Iron Gate and the Stone Gate, personally climbing the Sand Ridge and the Snow Ridge. Despite the perilous terrain, his determination grew stronger. He encountered fierce bandits, but his spirit became even more courageous. He also received the orthodox teachings, following Śīlabhadra (Śīlabhadra).
。理遂言揚義非再授。廣開異論包藏胸億。致使梵侶傾心不匱其法。又以起信一論文出馬鳴彼土諸僧思承其本。奘乃譯唐為梵通布五天。斯則法化之緣東西互舉。又西華餘論深尚聲明。奘乃卑心請決。隨授隨曉。致有七變其勢動發異蹤。三循廣論恢張懷抱。故得施無厭寺三千學僧皆號智囊護持城塹。及睹其唇吻聽其詞義。皆彈指讚歎。何斯人也。隨其遊歷塞外海東百三十國。道俗邪正。承其名者莫不仰德歸依更崇開信可以家國增榮。光宅惟遠。獻奉歲至。咸奘之功。若非天挺英靈生知聖授何能振斯鴻緒導達遺蹤。前後僧傳往天竺者。首自法顯法勇。終於道邃道生。相繼中途一十七返。取其通言華梵妙達文筌揚導國風開悟邪正。莫高於奘矣。恨其經部不翻猶涉過半。年未遲暮。足得出之。無常奄及。惜哉。
那提三藏。唐曰福生。具依梵言。則云布如烏代邪。以言煩多故。此但訛略而云那提也。本中印度人。少出家。名師開悟。志氣雄遠弘道為懷。歷游諸國務在開物。而善達聲明通諸詁訓。大夏召為文士。擬此土蘭臺著作者。性泛愛好奇。尚聞有涉悟。不憚遠夷。曾往執師子國。又東南上楞伽山。南海諸國隨緣達化。善解書語。至即敷演。度人立寺。所在揚扇。承脂那東國盛轉大乘佛法崇盛贍洲稱最。乃蒐集大小
【現代漢語翻譯】 現代漢語譯本：理應宣揚正義，不應再次傳授（低劣的教義）。廣泛地開啟各種討論，胸懷包容各種不同的見解。以至於（玄奘的）佛法使得眾多僧侶傾心，永不厭倦。又因為《起信論》這一篇論文出自馬鳴菩薩，彼土的眾多僧侶都想得到它的原本。玄奘於是將唐文翻譯成梵文，在印度五天廣為傳播。這實在是佛法教化的因緣，東西方互相促進。此外，西域的學者們非常推崇聲明學（梵文文法學）。玄奘於是謙虛地請教，隨學隨懂。以至於（他的聲明學水平）有七種變化，其氣勢的動發不同尋常。三次遵循廣論，擴充套件胸懷。因此，施無厭寺的三千學僧都稱他為智囊，像護城河一樣守護著寺院。當他們看到玄奘的口才，聽到他的言辭義理，都彈指讚歎：『這是什麼樣的人啊！』玄奘所遊歷的塞外、海東一百三十個國家，無論是僧俗、正邪，聽到他名字的人沒有不仰慕他的德行而歸依，更加崇尚開導和信任，可以使國家增添光榮。光宅寺（對玄奘的供奉）非常長遠，每年的獻禮都送到，這都是玄奘的功勞。如果不是天生英明，生來就具有聖人的智慧，怎麼能夠振興這偉大的事業，引導和傳達前人的遺蹟呢？以前的僧人傳記中，前往天竺（印度）的人，最早是法顯、法勇，最晚是道邃、道生，他們相繼在中途往返十七次。但要說精通梵文和漢語，巧妙地運用文字，宣揚國風，開悟邪正，沒有人能超過玄奘。遺憾的是他翻譯的經書還沒有完成一半，年紀還未衰老，完全可以完成。但無常突然降臨，真是可惜啊。 那提三藏（Nadi-sanga，法號），唐朝話叫做福生。如果按照梵語來說，應該叫做布如烏代邪（Buru-udaya）。因為梵語太繁瑣，所以這裡只是省略地稱作那提。他是中印度人，年少時出家。名師開導了他，他志向遠大，以弘揚佛法為己任。他遊歷各國，致力於開啟民智。他精通聲明學，通曉各種訓詁。大夏國召他為文士，想讓他像中原的蘭臺（皇家圖書館）著作者一樣寫作。他天性博愛，喜歡新奇的事物，聽說有關於覺悟的事情，就不怕遙遠的距離。他曾經前往執師子國（斯里蘭卡），又向東南登上楞伽山（斯里蘭卡的山名）。在南海各國隨緣教化。他善於理解書面語言，一到那裡就進行宣講，度化人們，建立寺廟。所到之處都廣為宣揚佛法。聽說脂那（中國）東國盛行大乘佛法，是贍洲（世界）最興盛的地方，於是蒐集大小乘的經典。
【English Translation】 English version: It is right to propagate righteousness and not to re-teach (inferior doctrines). Open up various discussions widely, and embrace different opinions in your heart. To the extent that (Xuanzang's) Dharma makes many monks devoted and never tired of it. Moreover, because the essay 'Awakening of Faith' came from Bodhisattva Asvaghosa (Maming), many monks in that land wanted to obtain its original version. Xuanzang then translated the Tang text into Sanskrit and widely spread it in the five regions of India. This is truly a karmic connection for the propagation of the Dharma, with the East and West promoting each other. In addition, scholars in the Western Regions highly admired Sabdavidya (Sanskrit grammar). Xuanzang humbly asked for instruction and understood as he learned. To the extent that (his level of Sabdavidya) had seven transformations, and the movement of his energy was extraordinary. He followed the broad treatises three times, expanding his mind. Therefore, the three thousand monks of Shi Wu Yan Temple called him a 'brain trust,' guarding the temple like a moat. When they saw Xuanzang's eloquence and heard his words and meanings, they all snapped their fingers and praised, 'What kind of person is this!' In the one hundred and thirty countries that Xuanzang traveled to beyond the borders and in the eastern seas, whether monks or laity, orthodox or heterodox, those who heard his name admired his virtue and took refuge in him, and even more advocated enlightenment and trust, which could bring glory to the country. Guangzhai Temple (the offerings to Xuanzang) were very long-term, and the annual tributes were delivered, all thanks to Xuanzang's efforts. If he were not born with brilliance and innate wisdom, how could he have revitalized this great undertaking and guided and conveyed the traces of his predecessors? In previous biographies of monks, those who went to Tianzhu (India), the earliest were Faxian and Fayong, and the latest were Daosui and Daosheng, who successively traveled back and forth seventeen times in the middle. But to say who was proficient in Sanskrit and Chinese, skillfully used writing, promoted the national style, and enlightened the heterodox, no one could surpass Xuanzang. It is a pity that he had not translated more than half of the scriptures, and he was not yet old, and he could have completed it. But impermanence suddenly arrived, what a pity. Nadi-sanga (Dharma name), called Fusheng in the Tang Dynasty. If according to Sanskrit, it should be called Buru-udaya. Because Sanskrit is too cumbersome, it is only abbreviated as Nadi here. He was from central India and became a monk at a young age. A famous teacher enlightened him, and he had lofty ambitions, taking the propagation of the Dharma as his mission. He traveled to various countries, dedicated to enlightening the people. He was proficient in Sabdavidya and understood various exegeses. The Great Xia Kingdom summoned him as a scholar, wanting him to write like the authors of the Lantai (royal library) in the Central Plains. He was naturally loving and liked new things. When he heard about matters related to enlightenment, he was not afraid of the distant distance. He once went to the country of Simhala (Sri Lanka), and then climbed Mount Lanka (a mountain name in Sri Lanka) to the southeast. He taught and transformed people in various countries in the South Sea according to circumstances. He was good at understanding written language, and as soon as he arrived, he preached, converted people, and established temples. Wherever he went, he widely promoted the Dharma. Hearing that the eastern country of China (Zhi Na) was flourishing with Mahayana Buddhism and was the most prosperous place in Jambudvipa (the world), he collected the classics of both Mahayana and Hinayana.
乘經律論五百餘夾合一千五百餘部。以永徽六年創達京師。有敕令于慈恩安置所司供給。時玄奘法師。當途翻譯聲華騰蔚。無有克彰。掩抑蕭條。般若是難。既不蒙引返充給使。顯慶元年敕往崑崙諸國採取異藥。既至南海。諸王歸敬為別立寺度人授法。弘化之廣又倍於前。以昔被敕往理須返命。慈恩梵本擬重尋研。龍朔三年還返舊寺。所赍諸經。併爲奘將北出。意欲翻度。莫有依憑。惟譯八曼荼羅禮佛法阿吒那智等三經。要約精最可常行學。其年南海真臘國。為那提素所化者。奉敬無己。思見其人。合國宗師假涂遠請。乃云。國有好藥唯提識之。請自採取。下敕聽往。返亦未由。余自博訪大夏行人云。那提三藏。乃龍樹之門人也。所解無相與奘頗返。西梵僧云。大師隱后。斯人第一深解實相善達方便。小乘五部毗尼外道四韋陀論。莫不洞達源底通明言義。詞出珠聯理暢霞舉。所著大乘集義論。可有四十餘卷。將事譯之。被遣遂闕。夫以抱麟之嘆。代有斯蹤。知人難哉。千齡罕遇。那提挾道遠至。投俾北冥既無所待。乃三被毒載充南役。崎嶇數萬頻歷瘴氣。委命斯在。嗚呼惜哉。
論曰。觀夫翻譯之功。誠遠大矣。前錄所載無德稱焉。斯何故耶。諒以言傳理詣惑遣道清有由寄也。所以列代賢聖。祖述弘導之風。奉
【現代漢語翻譯】 現代漢語譯本：他攜帶了經、律、論共五百餘夾，合一千五百餘部佛經。永徽六年（公元655年）到達京師，朝廷下令在慈恩寺安置，並供給所需。當時玄奘法師正當紅，翻譯事業如火如荼，無人能超越。那提三藏被埋沒，境況蕭條。因為翻譯《般若經》有難度，他沒有被引薦回去充當翻譯使。顯慶元年（公元656年），朝廷下令他前往崑崙諸國採集奇藥。到達南海后，各國國王都非常尊敬他，為他另建寺廟，度人傳法，弘揚佛法的範圍比之前更大。因為之前奉旨前往，必須回去覆命，並且慈恩寺的梵文原本也想重新研究。龍朔三年（公元663年）返回舊寺，所攜帶的各種經書，都準備交給玄奘法師帶到北方翻譯，但沒有人可以依靠。只翻譯了《八曼荼羅禮佛法》、《阿吒那智》等三部經，內容簡要精深，可以經常學習。那一年，南海真臘國被那提素所教化的人們，對他非常敬仰，想見他一面，全國的宗師們假借其他名義，遠道邀請他。說：『我們國家有好藥，只有那提三藏認識，請他親自去採集。』朝廷下令允許他前往，但之後是否返回就不得而知了。我向大夏的行人打聽，他們說那提三藏是龍樹（Nāgārjuna）的門人，所理解的無相之理與玄奘法師頗為不同。西方的僧人說，玄奘大師圓寂后，那提三藏是第一位深刻理解實相、善於運用方便法門的人。小乘五部毗尼、外道四韋陀論，沒有不通達源底、精通言辭義理的。他所著的《大乘集義論》，大約有四十餘卷，本打算翻譯，但因為被派遣而耽擱了。唉，像麒麟一樣的人才，每個時代都有，但知人實在太難了，千年難遇。那提三藏攜帶佛法遠道而來，投奔北方卻一無所獲，還三次被下毒，多次被派往南方服役，跋涉數萬里，多次經歷瘴氣，性命危在旦夕。嗚呼，可惜啊！ 論曰：考察翻譯的功績，確實非常遠大。之前的記錄中沒有讚揚那提三藏的德行，這是為什麼呢？大概是因為通過言語傳達真理，消除迷惑，使道路清明，有所寄託的緣故吧。所以歷代賢聖，都遵循和發揚弘揚佛法的風氣，奉行不渝。
【English Translation】 English version: He carried over five hundred cases of scriptures, treatises, and commentaries, totaling more than one thousand five hundred texts. In the sixth year of Yonghui (655 AD), he arrived in the capital, and the imperial court ordered him to be settled in Ci'en Temple, with all necessities provided. At that time, the Venerable Xuanzang (Xuánzàng) was at the height of his fame, and his translation work was flourishing, surpassing all others. Nātisūtra (Nātisūtra) was overshadowed and his situation became desolate. Because of the difficulty in translating the Prajñā (Prajñā, wisdom) scriptures, he was not recommended to return as a translation envoy. In the first year of Xianqing (656 AD), the imperial court ordered him to go to the Kunlun (Kunlun) countries to collect rare medicines. Upon arriving in the Southern Sea, the kings of various countries respected him greatly, building separate temples for him, ordaining people, and teaching the Dharma (Dharma, Buddhist teachings), expanding the scope of his propagation even further than before. Because he had previously been ordered to go, he had to return to report, and he also wanted to re-examine the Sanskrit originals at Ci'en Temple. In the third year of Longshuo (663 AD), he returned to the old temple, and all the scriptures he brought were intended to be handed over to the Venerable Xuanzang to be taken north for translation, but there was no one to rely on. He only translated three scriptures: the 'Eight Mandala Ritual Buddha Dharma' (Bā Mandāluó Lǐfó Fǎ), the 'Atana Wisdom' (Āzhànuó Zhì), etc., which were concise and profound, and could be practiced and studied regularly. That year, the people of the Chenla (Zhēnlà) country in the Southern Sea, who had been taught by Nātisūtra, revered him immensely and wished to see him. The masters of the entire country used other pretexts to invite him from afar, saying, 'Our country has good medicine, but only Nātisūtra knows it, please ask him to collect it himself.' The imperial court ordered that he be allowed to go, but whether he would return afterwards was unknown. I inquired from travelers from Daxia (Dàxià), and they said that Nātisūtra was a disciple of Nāgārjuna (Nāgārjuna), and his understanding of non-form (wúxiàng) differed greatly from that of the Venerable Xuanzang. Western monks said that after the Venerable Xuanzang passed away, Nātisūtra was the first person to deeply understand the true nature of reality and be skilled in using expedient means. He was thoroughly versed in the Vinaya (Vinaya, monastic discipline) of the five Nikāyas (Nikāyas) of the Hinayana (Hinayana, Lesser Vehicle) and the four Vedas (Vedas) of the heretics, understanding the origins and mastering the meaning of words. His 'Great Vehicle Collection of Meanings' (Dàchéng Jíyì Lùn) was about forty volumes, and it was intended to be translated, but it was delayed because he was sent away. Alas, talents like the Qilin (Qilin, mythical creature) appear in every era, but it is truly difficult to recognize people, and it is rare to encounter them in a thousand years. Nātisūtra came from afar carrying the Dharma, but he received nothing in the north, and was poisoned three times and sent to serve in the south many times, traversing tens of thousands of miles and experiencing miasma many times, his life hanging by a thread. Alas, what a pity! The commentary says: Examining the merits of translation, it is indeed far-reaching. The previous records did not praise the virtue of Nātisūtra. Why is this? It is probably because transmitting the truth through words, eliminating confusion, and clarifying the path, provides a means of reliance. Therefore, the sages of past generations have followed and promoted the spirit of propagating the Dharma, adhering to it unswervingly.
信賢明。憲章翻譯之意。宗師舊轍頗見詞人。埏埴既圓稍功其趣。至如梵文天語元開大夏之鄉。鳥跡方韻出自神州之俗。具如別傳。曲盡規猷。遂有僥倖時譽叨臨傳述逐轉鋪詞返音列喻繁略科斷比事擬倫。語跡雖同校理誠異。自非明逾前聖。德邁往賢。方能隱括殊方用通弘致。道安著論五失易窺。彥琮屬文八例難涉。斯並古今通敘。豈妄登臨。若夫九代所傳。見存簡錄。漢魏守本本固去華。晉宋傳揚時開義舉。文質恢恢諷味余逸。厥斯以降輕靡一期。騰實未聞講悟蓋寡。皆由詞遂情轉義寫情心。共激波瀾永成通式充車溢藏。法寶住持得在福流失在訛競。故勇猛陳請詞同世華。制本受行不惟文綺。至聖殷鑑深有其由。群籍所傳滅法故也。即事可委。況弘識乎。然而習俗生常知過難改。雖欲徙轍終陷前蹤。粵自漢明終於唐運。翻傳梵本多信譯人。事語易明義求罕見。厝情獨斷惟任筆功。縱有覆疏還遵舊緒。梵僧執葉相等情乖。音語莫通是非俱濫。至如三學盛典唯詮行旨。八藏微言宗開詞義。前翻后出靡墜風猷。古哲今賢德殊恒律。豈非方言重阻臆斷是授。世轉澆波奄同浮俗。昔聞淳風雅暢既在皇唐。綺飾訛雜寔鐘季葉。不思本實。妄接詞鋒。競掇芻蕘鄭聲難偃。原夫大覺希言絕世特立。八音四辯演暢無垠。安得凡懷虛參聖
慮用為標擬。誠非立言。雖復樂說不窮隨類各解。理開情外詞逸寰中。固當斧藻標奇文高金玉。方可聲通天樂韻過恒致。近者晉宋顏謝之文。世尚企而無比。況乖於此。安可言乎。必踵斯蹤時俗變矣。其中蕪亂安足涉言。往者西涼法讖。世號通人。後秦童壽。時稱僧杰。善披文意妙顯經心。會達言方風骨流便。弘衍於世不虧傳述。宋有開士慧嚴寶云。世系賢明勃興前作。傳度廣部聯輝絕蹤。將非面奉華胥親承詁訓得使聲流千載。故其然哉。余則事義相傳。足開神府。寧得如瓶瀉水不妄叨流。薄乳之喻復存今日。終虧受誦足定澆淳。世有奘公。獨高聯類。往還振動備盡觀方。百有餘國君臣謁敬。言議接對。不待譯人。披析幽旨。華戎胥悅。故唐朝後譯不屑古人。執本陳勘頻開前失。既闕今乖未遑釐正。輒略陳此夫復何言。
續高僧傳卷第四 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第五
大唐西明寺沙門釋道宣撰
義解篇初 本傳十二 附見一十九
梁楊都安樂寺沙門釋法申傳一(道達 慧命)
梁楊都建元寺沙門釋僧韶傳二(法朗 法亮)
梁楊都建元寺沙門釋法護傳三(智遠 僧達)
梁鐘山宋熙寺沙門釋智欣傳四
梁吳郡虎丘
山沙門釋僧若傳五(僧令 法度 慧梵 慧朗)
梁楊都宣武寺沙門釋法寵傳六(智果 僧淑)
梁楊都靈根寺沙門釋僧遷傳七
梁楊都莊嚴寺沙門釋僧旻傳八(道超)
梁楊都光宅寺沙門釋法雲傳九
梁南海隨喜寺沙門釋慧澄傳十(慧朗 慧略 法生 慧武)
梁鐘山上定林寺沙門釋法令傳十一(慧泰慧纂)
梁鐘山開善寺沙門釋智藏傳十二
釋法申。本姓呂。任城人也。祖世寓居青州。申幼出家。夙懷儒素廣學經論。妙思獨遠彌歷年祀。規空畫有日夜惆悵。隱士平原明曇聊嘲之曰。三陽在節明辰淑景。何不飲美酒賦新詩。而終日竟歲瞪視四壁。百年俄頃。知得成儒素以不。答曰。蓋是平生鄙好。何論得失。頃之而大明成論。譽美州鄉值宋太始之初莊嚴寺法集。敕請度江住安樂寺。累當師匠道俗欽賞。建元之中遭本親遠喪。道途回岨有礙北歸。因爾屏絕人事杜塞講說。逮齊竟陵王蕭子良永明之中。請二十法師。弘宣講授苦相徴屈。辭不獲免。當斯之盛無與友者。兼又淳厚仁慧不出厲言。安閑守素不狎人世。以天監二年卒。春秋七十有四。時復有道達慧命。並以勤學顯名。達姓裴。河東聞喜人。住廣陵永福精舍。少以孝行知名。拯濟危險道閏江濆。永明中為南兗州
【現代漢語翻譯】 現代漢語譯本 山沙門釋僧若傳五（僧令、法度、慧梵、慧朗）
梁楊都宣武寺沙門釋法寵傳六（智果、僧淑）
梁楊都靈根寺沙門釋僧遷傳七
梁楊都莊嚴寺沙門釋僧旻傳八（道超）
梁楊都光宅寺沙門釋法雲傳九
梁南海隨喜寺沙門釋慧澄傳十（慧朗、慧略、法生、慧武）
梁鐘山上定林寺沙門釋法令傳十一（慧泰、慧纂）
梁鐘山開善寺沙門釋智藏傳十二
釋法申，本姓呂，任城人。他的祖輩世代居住在青州。法申自幼出家，一向懷有儒家的素養，廣泛學習經書和論著。他思考精妙，見解獨特而深遠，歷經多年。他對於修行空理卻又執著于有形世界的矛盾感到日夜惆悵。隱士平原的明曇曾經嘲笑他說：『三陽開泰，正是美好的時節，為何不飲美酒，賦新詩，卻整天終年地瞪著四壁？人生百年，轉瞬即逝，難道你認為能夠憑藉儒家的素養獲得什麼成就嗎？』法申回答說：『這只是我平生的愛好，何必論及得失。』不久之後，他精通了大明成論，名聲傳遍州鄉。在宋太始年間，莊嚴寺舉行法會，朝廷下令請他過江，住在安樂寺。他多次擔任師長的職位，受到僧俗的欽佩和讚賞。建元年間，他遭遇本家親屬的遠喪，因為道路險阻，難以北歸，因此隱居起來，斷絕人事交往，停止講經說法。到了齊竟陵王蕭子良永明年間，邀請二十位法師，弘揚宣講佛法，多次懇請法申。法申推辭不掉，只好應允。在那時，他的盛名無人能及。而且他淳樸仁厚，從不厲聲說話，安閑守素，不與世俗交往。在天監二年去世，享年七十四歲。當時還有道達和慧命，都因為勤奮學習而顯名。道達姓裴，是河東聞喜人，住在廣陵永福精舍。他從小就以孝行聞名，拯救危難，疏通江邊道路。永明年間，他擔任南兗州。
【English Translation】 English version The Biography of Shramana Shi Sengruo of Mount Sha, fifth (Sengling, Fadu, Huifan, Huilang)
The Biography of Shramana Shi Fachong of Xuanwu Temple in Yangdu, Liang Dynasty, sixth (ZhiGuo, Sengshu)
The Biography of Shramana Shi Sengqian of Linggen Temple in Yangdu, Liang Dynasty, seventh
The Biography of Shramana Shi Sengmin of Zhuangyan Temple in Yangdu, Liang Dynasty, eighth (Daochao)
The Biography of Shramana Shi Fayun of Guangzhai Temple in Yangdu, Liang Dynasty, ninth
The Biography of Shramana Shi Huicheng of Suixi Temple in Nanhai, Liang Dynasty, tenth (Huilang, Huilue, Fasheng, Huiwu)
The Biography of Shramana Shi Faling of Dinglin Temple on Mount Zhong, Liang Dynasty, eleventh (Huitai, Huizuan)
The Biography of Shramana Shi Zhizang of Kaishan Temple on Mount Zhong, Liang Dynasty, twelfth
Shi Fashen, whose original surname was Lü, was a native of Rencheng. His ancestors had resided in Qingzhou for generations. Fashen became a monk at a young age, always cherishing Confucian virtues and extensively studying scriptures and treatises. His profound thinking was unique and far-reaching, spanning many years. He was troubled day and night by the contradiction between practicing emptiness and being attached to the tangible world. The recluse Mingtan of Pingyuan once mocked him, saying, 'The Three Yangs are in season, a bright and beautiful time. Why not drink fine wine and compose new poems, but instead stare at the four walls all day long? A hundred years pass in an instant. Do you think you can achieve anything with Confucian virtues?' Fashen replied, 'These are merely my lifelong hobbies; why discuss gain or loss?' Soon after, he became proficient in the 'Great Enlightenment Treatise,' and his reputation spread throughout the state and countryside. During the early years of the Song Taishi era, Zhuangyan Temple held a Dharma assembly, and the imperial court ordered him to cross the river and reside in Anle Temple. He repeatedly served as a teacher, and was admired and praised by both monks and laypeople. During the Jianyuan era, he encountered the distant passing of a close relative. Due to the treacherous roads, it was difficult to return north, so he went into seclusion, cut off human contact, and ceased lecturing on the Dharma. By the Yongming era of Prince Xiao Ziliang of Jingling in the Qi Dynasty, twenty Dharma masters were invited to propagate and lecture on the Dharma, and Fashen was repeatedly and earnestly requested. Unable to refuse, he agreed. At that time, his fame was unmatched. Moreover, he was simple, kind, and never spoke harshly, living a peaceful and secluded life, not associating with the world. He passed away in the second year of Tianjian, at the age of seventy-four. At that time, there were also Daoda and Huiming, who became famous for their diligent study. Daoda's surname was Pei, and he was from Wenxi in Hedong, residing in Yongfu Vihara in Guangling. He was known for his filial piety from a young age, rescuing those in danger and dredging the roads along the river. During the Yongming era, he served as the Nan Yanzhou.
僧正在職廉潔雅有治才。罷任之日唯有紙故五束。慧命廣陵人。住安樂寺。開濟篤素。專以成實見知。
釋僧韶。姓王。齊國高安人。幼愿拔俗。弱年從志斂服。道俗恭敬師宗。美姿制善舉止。情性溫和韻調清雅。好弘經數名顯州壤。專以毗曇擅業。元徽之初始來皇邑住建元寺。寬厚閑澹不妄交遊。宋季澆薄體裁無準。物競目前榮枯俄頃。韶閑房自守。狀若無人。及齊氏開泰禮教夙被。白黑鉆仰講說頻仍。後學知宗前修改觀。毗曇一部化流海內。咨聽之徒常有百數。齊文惠及竟陵王蕭子良。雅相欽禮。清河崔慧。親從北面咨承余誨。以天監三年卒于住寺。春秋五十有八。時建元又有法朗。兼以慧學知名。本姓沈氏。吳興武康人。家遭世禍因住建業。大明七年與兄法亮。被敕紹繼慧益出家。初住藥王寺。亮履行高潔經數修明。朗稟性疏率不事威儀。聲轉有聞義解傳譽。集註涅槃勒成部帙。而言謔調笑不擇交遊。高人勝己見必齒錄。並卒于天監中。
釋法護。姓張。東平人。初以廉直居性不耐貪叨。年始十三而善於草隸。其師道邕亦有清風。撫其首曰。觀汝意氣必能振發遺法。及至受戒仍遭父憂。居喪房內經涉四載不預法事。禮畢羸瘠不堪隨眾。宋孝建中。來都遊觀住建元寺。雅好博古多講經論。常以毗曇命
【現代漢語翻譯】 現代漢語譯本：僧正（僧官名）在職期間廉潔奉公，很有治理才能。卸任的時候，只有五捆舊紙。慧命（人名），廣陵（地名）人，住在安樂寺，為人誠實厚道，專以《成實論》聞名。 釋僧韶（人名），姓王，齊國高安（地名）人。從小就立志脫離凡俗，年輕時就出家。道俗都很尊敬他，他容貌俊美，舉止得體，性格溫和，談吐文雅。喜歡弘揚佛經，名聲顯赫于州內，尤其擅長《毗曇》（即《阿毗達磨》）。元徽（年號）初年，來到京城，住在建元寺。他寬厚淡泊，不隨便與人交往。宋朝末年，社會風氣浮躁，體制沒有準則，人們追逐眼前的利益，榮華富貴轉瞬即逝。僧韶閉門自守，好像與世隔絕一樣。等到齊朝開國，禮儀教化普遍推行，僧人和俗人都敬仰他，講經說法非常頻繁。後來的學子以他為宗師，紛紛修改自己的觀點。他所傳的《毗曇》傳遍全國。向他請教的人常常有上百人。齊文惠（皇帝名）和竟陵王蕭子良（人名）都很敬佩他。清河崔慧（人名）親自向他請教。天監三年（年號），在所住的寺廟去世，享年五十八歲。當時建元寺還有法朗（人名），也以智慧聞名。他本姓沈，吳興武康（地名）人。家中遭遇變故，因此住在建業（地名）。大明七年（年號），與哥哥法亮（人名）一起，奉皇帝的命令繼承慧益（人名）出家。法亮修行高潔，精通佛經。法朗性格粗疏，不拘小節，但名聲遠揚，義理解釋也很有名。他收集註釋《涅槃經》，編成部帙。但他喜歡開玩笑，不選擇交往的對象。對於比自己高明的人，必定會記錄下來。兩人都死於天監年間。 釋法護（人名），姓張，東平（地名）人。起初以廉潔正直為本性，不能容忍貪婪。十三歲時就擅長草書隸書。他的老師道邕（人名）也有清高的風尚，撫摸著他的頭說：『我看你的意氣，必定能夠振興佛法。』等到受戒后，又遭遇父親去世。在居喪的房間里待了四年，不參與佛事。喪禮完畢后，身體虛弱，不能隨眾修行。宋孝建（年號）年間，來到京城遊歷，住在建元寺。喜歡研究古代事物，經常講解經論，常常以《毗曇》為根本。
【English Translation】 English version: The Sangha Chief (a monastic official title) was honest, upright, and possessed excellent administrative skills during his tenure. Upon his retirement, he only had five bundles of old paper. Huiming (personal name), a native of Guangling (place name), resided in Anle Temple. He was sincere and honest, known especially for his expertise in the Satyasiddhi Shastra (Chengshi lun). 釋僧韶 (Shi Sengshao) (personal name), surname Wang, was from Gao'an in the state of Qi (place name). From a young age, he aspired to transcend the mundane, and he renounced the world in his youth. Both monks and laypeople respected him. He was handsome, well-mannered, gentle, and refined in his speech. He loved to propagate the scriptures, and his reputation was prominent in the region, especially for his mastery of the Abhidharma (Pitan). At the beginning of the Yuanhui era, he came to the capital and resided in Jianyuan Temple. He was generous, calm, and did not engage in frivolous socializing. During the decline of the Song dynasty, social customs were superficial, and there were no standards. People pursued immediate gains, and glory was fleeting. Sengshao secluded himself, as if he were alone in the world. When the Qi dynasty was established, rituals and teachings were widely promoted, and monks and laypeople admired him, with frequent lectures and sermons. Later students regarded him as their master, and they revised their views accordingly. The Abhidharma that he transmitted spread throughout the country. Those who sought his teachings often numbered in the hundreds. Emperor Wenhui of Qi and Prince Xiao Ziliang of Jingling (personal names) greatly admired him. Cui Hui of Qinghe (personal name) personally sought his guidance. He passed away at the temple where he resided in the third year of the Tianjian era, at the age of fifty-eight. At that time, there was also Falan (personal name) at Jianyuan Temple, who was also known for his wisdom. His original surname was Shen, and he was from Wukang in Wuxing (place name). His family suffered misfortune, so he resided in Jianye (place name). In the seventh year of the Daming era, he and his elder brother Faliang (personal name) were ordered by the emperor to succeed Huiyi (personal name) and become monks. Faliang's practice was noble and pure, and he was well-versed in the scriptures. Falan was of a casual nature and did not care about formalities, but his reputation spread far and wide, and his interpretations of the teachings were renowned. He compiled commentaries on the Nirvana Sutra, forming a complete collection. However, he enjoyed joking and did not choose his associates carefully. He would always record those who were superior to him. Both of them passed away during the Tianjian era. 釋法護 (Shi Fahu) (personal name), surname Zhang, was from Dongping (place name). Initially, he was honest and upright by nature and could not tolerate greed. At the age of thirteen, he was skilled in cursive and clerical script. His teacher, Dao Yong (personal name), also had a noble character. He stroked his head and said, 'I see your spirit and energy; you will surely be able to revitalize the Dharma.' After receiving the precepts, he encountered the death of his father. He stayed in the mourning room for four years, not participating in Buddhist affairs. After the mourning period, he was weak and unable to follow the community. During the Xiaojian era of the Song dynasty, he came to the capital to travel and resided in Jianyuan Temple. He loved to study ancient things and often lectured on the scriptures, often focusing on the Abhidharma.
家。弗尚流俗言去浮華。不求適會趣通文理。從其學者百有餘人。齊竟陵王。總校玄釋定其虛實。仍於法云寺建豎義齋。以護為標領。解釋膠結每無遺滯。物益懷之。遠有曠度不交榮俗。凡所游往必皆名輩。齊侍中陳留阮韜。光祿阮晦。中書侍郎汝南周顒。並虛心禮待未嘗廢也。自從天子至於侯伯。不與一人遊狎。皎然獨坐勖勵門徒。無營茍利。惟以經數仁義存懷。以天監六年卒于住所。春秋六十有九。時新安寺智遠。天保寺僧達。並以勤學有功。遠幼懷清靜守志不競。講說大乘好修福務。達平和開拓頗自矜尚。
釋智欣。姓潘。丹陽建康人也。稚而聰警稟懷變躁。率爾形儀過無修整。年七八歲。世間近事經耳不妄。曾入棲靜寺正值上講。聞十二因緣義。云生死輪轉無有窮已。便慨然有離俗之志。他日即就棲靜僧審禪師求出家焉。篤好博學多集近事。師訓之曰。觀汝神明人非率爾。所可習學皆非奧遠何耶。答曰。欲廣其節目耳。及具足后。從東安寺道猛聽成實論。四遍雖周未曾註記。結帙而反亭然獨悟。莫與為群不交當世。無因得參其門者也。及至講說文義精悉。四眾推服。聽者八百餘人。陳心序事貴在可解不務才華有異流俗。客問未申酬答已罷。皆美其豐贍名重四海。齊永明末。太子數幸東田。攜諸內侍亟經
【現代漢語翻譯】 現代漢語譯本：他（智遠）不追求世俗的言論，去除浮華，不追求迎合時勢，精通文理。跟隨他學習的人有一百多人。齊竟陵王（蕭子良）總領校對佛經，確定其真實性。並在法雲寺建立義齋，以智遠為首領。解釋疑難問題，沒有遺漏。人們都很敬佩他。他有曠達的胸懷，不與追求榮華富貴的人交往。凡是他所交往的，都是有名望的人。齊侍中陳留阮韜，光祿阮晦，中書侍郎汝南周顒，都虛心以禮相待，從不怠慢。自從天子到侯伯，智遠不與其中任何一人親近。他獨自端坐，勉勵門徒，不追求茍且的利益，只把經書和仁義放在心中。天監六年，在住所去世，享年六十九歲。當時新安寺的智遠，天保寺的僧達，都因為勤奮學習而聞名。智遠從小就懷有清靜之心，堅守志向，不與人爭。喜歡講解大乘佛法，熱衷於修福。僧達性格平和開朗，頗為自負。 釋智欣（Shishi Zhixin），姓潘（Pan），是丹陽建康（Danyang Jiankang）人。他從小就聰明機警，但性格急躁。行為舉止隨便，不修邊幅。七八歲時，世間的事情，只要聽過就不會忘記。曾經進入棲靜寺（Qijing Temple），正趕上僧人講經。聽到十二因緣（Twelve Nidanas）的道理，說生死輪迴沒有窮盡。於是慨嘆，產生了離開世俗的想法。後來就到棲靜寺，請求審禪師（Shen Chanshi）剃度出家。他非常喜歡博學，收集了很多近事。審禪師告誡他說：『我看你神采奕奕，不是普通人。你所學習的，都不是深奧的道理，這是為什麼呢？』智欣回答說：『我想擴充套件我的知識面。』等到受具足戒后，跟隨東安寺（Dongan Temple）的道猛（Dao Meng）聽講《成實論》（Satyasiddhi Shastra）。聽了四遍，雖然沒有做筆記，但合上書卷，自己就領悟了。他不與人交往，不與當世的人來往。沒有人能夠有機會進入他的門下。等到他開始講經說法，文義精深透徹，四眾弟子都很佩服。聽眾有八百多人。陳述心意，敘述事情，貴在能夠讓人理解，不追求華麗的辭藻，與世俗不同。客人提問還沒有說完，他的回答就已經結束。人們都讚美他知識淵博，名聲傳遍四海。齊永明（Qi Yongming）末年，太子多次駕臨東田（Dongtian），帶著內侍，經常經過智欣的住所。
【English Translation】 English version: He [Zhiyuan] did not pursue vulgar speech or superficiality. He did not seek to cater to trends or simply understand literature. More than a hundred people followed him to study. Prince Jingling of Qi [Xiao Ziliang] oversaw the collation of Buddhist scriptures to determine their authenticity. He also established Yizhai (righteous retreat) at Fayun Temple, with Zhiyuan as its leader. He explained complex issues thoroughly, leaving no ambiguities. People admired him greatly. He possessed a broad mind and did not associate with those seeking wealth and status. All those he associated with were renowned figures. Ruan Tao of Chenliu, who served as attendant in the Qi court, Ruan Hui of Guanglu, and Zhou Yong of Runan, who served as vice-secretary of the central secretariat, all treated him with respect and never neglected him. From the emperor to the marquises, Zhiyuan did not associate closely with any of them. He sat alone, encouraging his disciples, not seeking petty gains, but keeping scriptures, benevolence, and righteousness in his heart. In the sixth year of the Tianjian era, he passed away at his residence at the age of sixty-nine. At that time, Zhiyuan of Xinan Temple and Sengda of Tianbao Temple were both known for their diligent studies. Zhiyuan had a pure and quiet mind from a young age, upholding his aspirations and not competing with others. He enjoyed lecturing on Mahayana Buddhism and was devoted to cultivating blessings. Sengda was peaceful and open-minded, and quite self-assured. Shishi Zhixin (釋智欣,釋迦的弟子智欣, Disciple of Sakyamuni Zhixin), whose surname was Pan (潘), was a native of Jiankang (建康) in Danyang (丹陽). From a young age, he was intelligent and alert, but his temperament was impatient. His demeanor was casual and unkempt. At the age of seven or eight, he would not forget anything he heard about worldly affairs. He once entered Qijing Temple (棲靜寺) and happened to be present during a lecture. Upon hearing the doctrine of the Twelve Nidanas (十二因緣), which stated that the cycle of birth and death is endless, he sighed and developed the desire to leave the secular world. Later, he went to Qijing Temple and requested ordination from Chan Master Shen (審禪師). He was very fond of learning and collected many recent events. Chan Master Shen admonished him, saying, 'I see that you are radiant and not an ordinary person. Why is it that what you study is not profound?' Zhixin replied, 'I want to broaden my knowledge.' After receiving full ordination, he followed Dao Meng (道猛) of Dongan Temple (東安寺) to listen to the Satyasiddhi Shastra (成實論). Although he listened four times without taking notes, he understood it on his own after closing the book. He did not associate with others and did not interact with the people of his time. No one had the opportunity to enter his door. When he began to lecture on the scriptures, his explanations were profound and thorough, and the fourfold assembly admired him. There were more than eight hundred listeners. In stating his intentions and narrating events, he valued comprehensibility and did not pursue flowery language, differing from the common customs. Before a guest could finish asking a question, his answer would already be complete. People praised his erudition, and his reputation spread far and wide. At the end of the Yongming (永明) era of the Qi (齊) dynasty, the crown prince frequently visited Dongtian (東田), often passing by Zhixin's residence with his attendants.
住寺。欣因謝病鐘山居宋熙寺。確然自得不與富貴游往。行不茍合交不委親。䞋施之物構改住寺。以天鑒五年卒。春秋六十一。葬于山墓。
釋僧若。莊嚴寺僧璩之兄子也。璩以律行清嚴見之前傳。若少而廉靜。邑里推之。十五出家。住虎丘東山精舍。事師恭孝與人友善。性好勤學。出都住治城寺二十餘年。經數通達。道俗器賞。太常卿吳郡陸惠曉左氏尚書陸澄深相待接。年三十二。志絕風塵末東返虎丘。棲身幽室簡出人世。披文玩古自足雲霞。雖復茹菜不充單復不贍。隨宜任運罕復經懷。瑯瑘王斌守吳。每延法集。還都謂知己曰。在郡賴得若公言謔大妄衰老。見其比歲放生為業。仁逮蟲魚愛及飛走。講說雖疏津樑不絕。何必滅跡巖岫方謂為道。但出處不失其機。彌覺其德高也。天監八年敕為彼郡僧正。親當元師。猶肆意山內。故失匡救之美。致有貪慢之謗。未必加諸己。要亦有貶暮齡。以普通元年卒。春秋七十。復有僧令者。若之兄也。亦以碩學知名。少而俊警長益廉退。經律通明不永早世。復有法度者。住定林寺。沉審其性言不卒暴。先行而後從焉。時莊嚴寺又有慧梵慧朗。並以內外通博期標聲譽。梵本吳氏。剡人。剛決強斷不事形名。朗肌貌霜潔。時人目為白朗。屢講眾經頗入能例。
釋法寵。姓
【現代漢語翻譯】 現代漢語譯本 住寺。欣因謝病，居住在鐘山的宋熙寺。他確實安然自得，不與那些富貴之人交往。行為不茍且迎合，交友不隨便親近。將別人饋贈的財物用來修繕改建寺廟。在天鑒五年去世，享年六十一歲，安葬在山上的墓地。
釋僧若（Shì Sēng Ruò）：是莊嚴寺僧璩（Zhuāngyán Sì Sēng Qú）的侄子。僧璩以持戒嚴謹而聞名，事蹟記載在前傳中。僧若從小就廉潔安靜，受到鄉里的推崇。十五歲出家，住在虎丘東山精舍。侍奉師長恭敬孝順，與人交往友善。天性喜歡勤奮學習。離開京都后，住在治城寺二十多年，精通多部經典，受到僧俗人士的器重和讚賞。太常卿吳郡陸惠曉（Lù Huìxiǎo）和左氏尚書陸澄（Lù Chéng）都非常尊重他。三十二歲時，他斷絕了追逐名利的想法，最終返回虎丘。隱居在幽靜的房間里，很少與世人交往。閱讀文章，玩味古籍，自得其樂。即使吃的是粗茶淡飯，也常常不夠吃；穿的是破舊的衣服，也不夠保暖。隨遇而安，很少為生活操心。瑯瑘王斌（Wáng Bīn）擔任吳郡太守時，每次都邀請他參加法會。返回京都后，王斌對知己說：『我在吳郡時，多虧了若公的詼諧談笑，才得以排遣衰老之感。』他看到僧若每年都以放生為事業，仁愛之心遍及蟲魚，愛護之心及於飛鳥。講經說法雖然不夠精深，但接引眾生的橋樑卻從未斷絕。何必一定要隱居在山洞裡才算是修行呢？只要出仕和隱退不失時機，就更能顯出他的德行高尚。』天監八年，朝廷下令讓他擔任吳郡的僧正，親自主持教化。但他仍然放縱自己的意願，隱居在山中，所以失去了匡正時俗的美名，以至於有了貪圖安逸、怠慢職守的誹謗。這些誹謗未必是針對他個人的，但也確實有損他的晚年聲譽。在普通元年去世，享年七十歲。還有僧令（Sēng Lìng），是僧若的哥哥，也以博學而聞名。他從小就聰明敏捷，長大后更加廉潔退讓。精通經律，但不長壽，早早去世。還有法度（Fǎ Dù），住在定林寺。他性格沉穩，說話不急躁，總是先做后說。當時莊嚴寺還有慧梵（Huì Fàn）和慧朗（Huì Lǎng），都以內外學問通達而聞名，希望能夠樹立聲譽。慧梵是吳氏，剡縣人，剛強果斷，不追求虛名。慧朗容貌清秀，像霜雪一樣潔白，當時的人稱他為『白朗』。他多次講解各種經典，頗有才能。
釋法寵（Shì Fǎ Chǒng），姓……
【English Translation】 English version Zhusi (Zhù Sì). Xin Yin (Xīn Yīn) retired due to illness and resided at Songxi Temple (Sòngxī Sì) in Zhongshan (Zhōngshān). He was truly content and did not associate with the wealthy and powerful. His conduct was not opportunistic, and his friendships were not based on familial connections. He used the offerings he received to renovate and rebuild the temple. He passed away in the fifth year of Tianjian (Tiānjiàn), at the age of sixty-one, and was buried in the mountain cemetery.
Shi Sengruo (Shì Sēng Ruò): He was the nephew of Sengqu (Sēng Qú) of Zhuangyan Temple (Zhuāngyán Sì). Sengqu was known for his strict adherence to the precepts, as recorded in the previous biography. Sengruo was honest and quiet from a young age and was respected by the local community. He became a monk at the age of fifteen and resided at the Dongshan Jing She (Dōngshān Jīng Shè) in Huqiu (Hǔqiū). He served his teacher with respect and filial piety and was friendly to others. He was naturally fond of diligent study. After leaving the capital, he resided at Zhicheng Temple (Zhìchéng Sì) for more than twenty years, becoming proficient in many scriptures and admired by both monks and laypeople. Lu Huixiao (Lù Huìxiǎo), the Grand Master of Ceremonies of Wu Commandery, and Lu Cheng (Lù Chéng), the Left Secretary of the Ministry of Works, deeply respected and treated him well. At the age of thirty-two, he abandoned the pursuit of fame and fortune and eventually returned to Huqiu. He lived in seclusion in a quiet room, rarely interacting with the world. He enjoyed reading and studying ancient texts, finding contentment in them. Even though he ate simple vegetarian meals, they were often not enough to satisfy his hunger; even though he wore old clothes, they were not enough to keep him warm. He was content with whatever came his way and rarely worried about his livelihood. When Wang Bin (Wáng Bīn) of Langye (Lángyé) served as the governor of Wu (Wú), he invited him to Dharma assemblies every time. After returning to the capital, Wang Bin said to his confidants, 'When I was in Wu, I relied on the humorous conversations of Master Ruo to dispel the feeling of old age.' He saw that Sengruo made releasing animals his career every year, his benevolence extending to insects and fish, and his love extending to birds. Although his explanations of the scriptures were not profound, the bridge he built to guide sentient beings never ceased. Why must one live in seclusion in a cave to be considered practicing the Way? As long as one's entry into and withdrawal from society are timely, his virtue will be even more evident.' In the eighth year of Tianjian, the imperial court ordered him to serve as the Sangha Chief (Sēng Zhèng) of Wu Commandery, personally presiding over the teachings. However, he still indulged his own desires and lived in seclusion in the mountains, so he lost the good reputation of rectifying the customs of the time, and as a result, there were slanders of greed and negligence of duty. These slanders may not have been directed at him personally, but they did damage his reputation in his later years. He passed away in the first year of Putong (Pǔtōng), at the age of seventy. There was also Sengling (Sēng Lìng), Sengruo's elder brother, who was also known for his erudition. He was intelligent and quick-witted from a young age, and he became even more honest and retiring as he grew older. He was proficient in the scriptures and precepts, but he did not live long and passed away early. There was also Fadu (Fǎ Dù), who resided at Dinglin Temple (Dìnglín Sì). He was calm and composed, and he spoke without haste, always acting before speaking. At that time, Zhuangyan Temple also had Huifan (Huì Fàn) and Huilang (Huì Lǎng), who were both known for their extensive knowledge of both internal and external studies, hoping to establish a reputation. Huifan was from the Wu family, a native of Shan County (Shàn Xiàn), and he was strong and decisive, not pursuing empty fame. Huilang had a fair complexion, as white as frost and snow, and people at the time called him 'White Lang'. He lectured on various scriptures many times and was quite capable.
Shi Fachong (Shì Fǎ Chǒng), surname...
馮氏。南陽冠軍人。后遭世難寓居海鹽。少有絕俗之志。二親愛而弗許。執志固請。乃曰。須待為汝婚竟隨意所欲。十八納妻。經始半年。舍家服道住光興寺。成辦法式習學威儀。其後出都住興皇寺。又從道猛曇濟學成實論。二公雅相歎賞。日夜辛勤不以寒暑動意。吳郡張融與周顒書曰。古人遺放故留兒女。法寵法師絕塵如棄唾。若斯之志大矣遠矣。又從長樂寺僧周學。通雜心及法勝毗曇。又從莊嚴曇斌歷聽眾經。探玄析奧妙盡深極。高難所指罕不倒戈。昔吐蘊藉風神秀舉。齊竟陵王子良。甚加禮遇。嘗于西邸義集選諸名學。事委治城智秀。而競者尤多。秀謂寵曰。當此應對卿何如我。答曰。先悅后拒我不及卿。詮名定賞卿不及我。秀有慚色。年三十八。正勝寺法愿道人善通樊許之術。謂寵曰。君年滿四十當死。無可避處。唯有祈誠諸佛懺悔先愆。趒脫或可冀耳。寵因引鏡驗之。見面有黑氣。於是貨賣衣缽資余。並市香供。飛舟東逝。直至海鹽居在光興。閉房禮懺杜絕人物。晝忘食息夜不解衣。迄年四十。歲暮之夕忽覺兩耳腫痛。彌生怖懅。其夜懺禮已達四更。聞戶外有人言曰。君死業已盡。遽即開戶都無所見。明晨借問僉言黑氣都除。兩耳乃是生骨。斯實懺蕩之基。功不虛也。末又從東夏慧基聽其講導。言論往復旬
【現代漢語翻譯】 現代漢語譯本 馮氏（Feng shi），南陽冠軍（Nanyang Guanjun）人。後來遭遇戰亂，寄居在海鹽（Haiyan）。從小就有超脫世俗的志向，父母疼愛他而不允許。但他堅持自己的志向，懇切請求。父母就說：『必須等你結完婚，才能隨你所愿。』十八歲時，他娶了妻子。過了半年，就捨棄家庭，出家修道，住在光興寺（Guangxing si）。學習佛教的規矩和威儀。之後，他來到都城，住在興皇寺（Xinghuang si）。又跟隨道猛（Dao Meng）、曇濟（Tan Ji）學習《成實論》（Chengshi lun）。這兩位法師非常讚賞他，他日夜辛勤，不因寒冷或炎熱而改變心意。吳郡（Wujun）的張融（Zhang Rong）寫信給周顒（Zhou Yong）說：『古人遺棄世俗，所以留下兒女。法寵（Fa Chong）法師斷絕塵世，就像丟棄唾沫一樣。這樣的志向真是偉大而長遠啊！』他又跟隨長樂寺（Changle si）的僧人周（Zhou）學習，通曉《雜心論》（Zaxin lun）和《法勝毗曇》（Fasheng pitan）。又跟隨莊嚴寺（Zhuangyan si）的曇斌（Tan Bin）聽講各種經典，探索玄妙的道理，精妙深奧到了極點。他所指出的高深難題，很少有人不被說服。他過去談吐文雅，風度翩翩。齊（Qi）竟陵王子良（Jingling Wang Ziliang）對他非常禮遇。曾經在西邸（Xi di）舉辦義集（yi ji），挑選各位名士來學習。這件事委託給治城（Zhicheng）的智秀（Zhi Xiu）負責，而競爭的人特別多。智秀對法寵說：『在這種應對的場合，你覺得你比我怎麼樣？』法寵回答說：『先讓人高興，然後反駁，我不如你。詮釋名義，確定賞罰，你不如我。』智秀聽了，面有慚色。三十八歲時，正勝寺（Zhengsheng si）的法愿（Fa Yuan）道人擅長樊許（Fan Xu）的方術，對法寵說：『你年滿四十歲時會死，沒有地方可以逃避。只有虔誠地向諸佛祈禱，懺悔以前的罪過，或許可以僥倖逃脫。』法寵因此照鏡子驗證，發現臉上帶有黑氣。於是賣掉衣缽和剩餘的財物，並購買香和供品。乘船向東而去，直接到達海鹽（Haiyan），住在光興寺（Guangxing si）。他閉門禮懺，杜絕與人交往。白天忘記吃飯睡覺，夜晚也不脫衣服。到了四十歲，在歲末的晚上，忽然覺得兩耳腫痛，更加感到恐懼。那天晚上懺悔禮拜已經到了四更時分，聽到門外有人說：『你的死業已經結束了。』他急忙打開門，卻什麼也沒看見。第二天早晨詢問別人，大家都說黑氣已經全部消除，兩耳長出了新的骨頭。這確實是懺悔消業的基礎，功夫沒有白費。最後，他又跟隨東夏（Dongxia）的慧基（Hui Ji）聽他講經說法，言論往復十天。
【English Translation】 English version Feng Shi (Feng shi), a native of Guanjun (Guanjun) in Nanyang (Nanyang), later resided in Haiyan (Haiyan) due to the turmoil of the times. From a young age, he had aspirations to transcend the mundane world, but his parents loved him and did not allow it. However, he persisted in his ambition and earnestly requested. His parents then said, 'You must wait until you are married before you can do as you wish.' At the age of eighteen, he married a wife. Half a year later, he abandoned his family, renounced the world, and lived in Guangxing Monastery (Guangxing si). He learned the Buddhist rules and deportment. Later, he went to the capital and lived in Xinghuang Monastery (Xinghuang si). He also studied the Chengshi Lun (Chengshi lun) with Dao Meng (Dao Meng) and Tan Ji (Tan Ji). These two monks greatly admired him, and he worked diligently day and night, not changing his mind due to cold or heat. Zhang Rong (Zhang Rong) of Wujun (Wujun) wrote to Zhou Yong (Zhou Yong), saying, 'The ancients abandoned the world, so they left behind children. Dharma Master Fa Chong (Fa Chong) has severed worldly ties as if discarding spittle. Such an aspiration is truly great and far-reaching!' He also studied with the monk Zhou (Zhou) of Changle Monastery (Changle si), becoming proficient in the Zaxin Lun (Zaxin lun) and the Fasheng pitan. He also followed Tan Bin (Tan Bin) of Zhuangyan Monastery (Zhuangyan si), listening to various scriptures, exploring profound principles, and reaching the ultimate in subtlety and depth. Few could refute the profound and difficult points he raised. In the past, he spoke elegantly and had a refined demeanor. Prince Ziliang (Ziliang) of Qi (Qi) treated him with great courtesy. He once held a gathering at the Western Residence (Xi di), selecting famous scholars to study. Zhi Xiu (Zhi Xiu) of Zhicheng (Zhicheng) was entrusted with this matter, and there were many competitors. Zhi Xiu said to Fa Chong, 'In this kind of debate, how do you think you compare to me?' Fa Chong replied, 'To please people first and then refute, I am not as good as you. To interpret meanings and determine rewards, you are not as good as me.' Zhi Xiu was ashamed. At the age of thirty-eight, Dharma Master Fa Yuan (Fa Yuan) of Zhengsheng Monastery (Zhengsheng si), who was skilled in the arts of Fan Xu (Fan Xu), said to Fa Chong, 'You will die when you reach the age of forty, and there is nowhere to escape. Only by sincerely praying to the Buddhas and repenting of your past transgressions can you hope to escape.' Fa Chong therefore looked in the mirror to verify this and found that his face had a dark aura. So he sold his robes and bowl and the rest of his belongings, and bought incense and offerings. He sailed east, directly to Haiyan (Haiyan), and lived in Guangxing Monastery (Guangxing si). He closed his door to repent, cutting off contact with people. He forgot to eat and sleep during the day and did not take off his clothes at night. When he reached the age of forty, on the last night of the year, he suddenly felt swelling and pain in both ears, and he became even more frightened. That night, he had already reached the fourth watch while repenting and prostrating, when he heard someone outside the door say, 'Your karma of death has ended.' He hurriedly opened the door, but saw nothing. The next morning, he asked others, and everyone said that the dark aura had completely disappeared, and new bone had grown in his ears. This was indeed the foundation of repentance and purification of karma, and his efforts were not in vain. Finally, he also followed Hui Ji (Hui Ji) of Dongxia (Dongxia), listening to his lectures, with discussions going back and forth for ten days.
日之間。文疑理滯反啟其志。又鼓棹西歸住道林寺。開宇臨澗敞軒映水。解帙尋經每自惆悵而不能已。及東昏在位。多請游于北山。因而移寓天保寺。天監七年齊隆寺法鏡徂歿。僧正惠超啟寵鎮之。敕曰。法寵法師造次舉動不逾律儀。不俠性慾不事形勢。慈仁愷悌雅有君子之風。匡政寺廟信得其人矣。上每義集以禮致之。略其年臘敕常居坐首。不呼其名號為上座法師。請為家僧。敕施車牛人力衣服飲食。四時不絕。寺本陜小。帝為宣武王修福。下敕王人繕改張飾以待寵焉。因立名為宣武寺也。門徒敦厚常百許人。普通四年忽感風疾不能執捉。舒經格上晝夜不休。赴諸法事坐輿講說。未疾禮佛常以百拜為限。后不能起居。猶于床上依時百過俯仰虔敬。所懺所愿與本無異。后疾甚中使參候相望于道。以普通五年三月十六日卒。春秋七十四。皇上傷悼道俗悲戀。敕葬定林寺墓。一切兇事天府供給。舍人主書監視訖事。復有沙門智果。管氏。吳人。住海鹽光興寺。清直平簡善諸經術。又剡縣公車寺沙門僧淑。捃采眾師併爲己任。隨問隨答思慮周廣。雖有徴核而未盡其要妙。
釋僧遷。姓樂氏。襄陽杜人。幼出家。進忠退儉早協州鄉。晚游都邑住靈根寺。卻掃一房凈若仙觀。潔整衣服塵水不染。從靈味寺寶亮咨學經論。文
【現代漢語翻譯】 現代漢語譯本：日之間。文字的疑惑和道理的滯澀反而開啟了他的志向。之後又搖著船向西返回，住在道林寺。開闢房屋，面臨山澗，寬敞的軒榭倒映在水中。打開書卷尋找經文，常常獨自惆悵不已。等到東昏侯在位時，多次請求到北山遊玩。因此搬遷到天保寺居住。天監七年，齊隆寺的法鏡法師去世。僧正惠超向皇帝推薦法寵法師來鎮守寺廟。皇帝下詔說：『法寵法師舉止行為不超越律儀，不結黨營私，不追求形式，慈愛和藹，很有君子之風。管理寺廟，確實是找到了合適的人。』皇帝每次舉行佛事活動，都以禮相待。大致按照他的年齡，下令他常居首座。不稱呼他的名字，而稱為上座法師。請他作為家裡的僧人。皇帝賞賜車馬、人力、衣服飲食，四季不斷。寺廟原本狹小，皇帝爲了宣武王修福，下令王府的人修繕裝飾，以等待法寵法師。因此立名為宣武寺。門徒敦厚老實，常常有一百多人。普通四年，忽然感到風疾，不能拿東西。舒展開經書放在架子上，晝夜不停。參加各種佛事活動，都坐著轎子講說。沒有生病的時候，禮佛常常以一百拜為限。後來不能起床，還在床上按照時辰做一百次俯仰，虔誠恭敬。所懺悔的，所祈願的，和原來沒有什麼不同。後來病情嚴重，皇帝派來的使者前來問候，在路上互相遇見。在普通五年三月十六日去世。享年七十四歲。皇上傷心哀悼，僧人和俗人都悲痛留戀。下令安葬在定林寺的墓地。一切喪葬事宜由天府供給。舍人、主書監視完畢。還有沙門智果，管氏，吳人，住在海鹽光興寺。清廉正直，平易簡潔，擅長各種經書的學問。又有剡縣公車寺的沙門僧淑，收集採納眾位法師的觀點，並作為自己的責任。隨問隨答，思慮周全廣泛。雖然有考覈，但還沒有完全達到精妙之處。 釋僧遷，姓樂氏，襄陽杜人。年幼出家。進則忠誠，退則節儉，早年就和州鄉相協調。晚年遊歷都城，住在靈根寺。打掃乾淨一間房屋，像仙人的居所一樣。整潔乾淨衣服，不沾染塵土。跟隨靈味寺的寶亮法師學習經論。文章
【English Translation】 English version: ...days. Doubts in the text and stagnation in understanding instead ignited his ambition. Afterwards, he rowed westward, residing at Daolin Temple. He opened up dwellings facing the ravine, with spacious pavilions reflecting in the water. Unfolding scrolls to seek scriptures, he often felt melancholic and could not stop. When Dong Hun was in power, he frequently requested to travel to North Mountain. Consequently, he moved to Tianbao Temple. In the seventh year of the Tianjian era, Dharma Mirror of Qi Long Temple passed away. The Sangha administrator Hui Chao recommended Dharma Pet to the emperor to safeguard the temple. The imperial edict stated: 'Dharma Pet's conduct does not exceed the precepts, he does not form factions or pursue appearances. He is kind and gentle, possessing the demeanor of a gentleman. Entrusting him with the administration of the temple is truly finding the right person.' The emperor always treated him with courtesy during Buddhist gatherings. Roughly based on his age, he ordered him to always occupy the head seat. He was not called by his name but referred to as Senior Dharma Teacher. He was invited to be the family monk. The emperor bestowed carriages, manpower, clothing, food, and drink, without ceasing throughout the four seasons. The temple was originally small, but the emperor, for the sake of Xuanwu King's merit, ordered the king's men to renovate and decorate it to await Dharma Pet. Hence, it was named Xuanwu Temple. His disciples were honest and kind, often numbering over a hundred. In the fourth year of the Common Era, he suddenly contracted wind disease and could not hold things. He spread out scriptures on the shelf, day and night without rest. He attended various Dharma events, giving lectures while seated in a palanquin. Before his illness, he would always prostrate a hundred times when paying homage to the Buddha. Later, unable to get out of bed, he still performed a hundred prostrations in bed, reverently and respectfully. His repentance and wishes were no different from before. Later, his condition worsened, and imperial envoys came to inquire, meeting each other on the road. He passed away on the sixteenth day of the third month in the fifth year of the Common Era. He was seventy-four years old. The emperor mourned with grief, and both monks and laypeople were filled with sorrow and longing. An edict was issued to bury him in the cemetery of Dinglin Temple. All funeral expenses were provided by the imperial treasury. The scribe and secretary supervised the completion of the affairs. There was also the Shramana Zhiguo, from the Guan clan, a native of Wu, residing at Guangxing Temple in Haiyan. He was upright, simple, and proficient in various scriptures. Furthermore, there was the Shramana Sengshu of Gongche Temple in Shan County, who gathered and adopted the views of various teachers as his own responsibility. He answered questions readily, with comprehensive and far-reaching thoughts. Although there were examinations, they did not fully reach the essence of the profound. 釋Sengqian, whose surname was Yue, was a native of Du in Xiangyang. He left home at a young age. Advancing with loyalty and retreating with frugality, he harmonized with the state and village early on. In his later years, he traveled to the capital, residing at Linggen Temple. He swept and cleaned a room, making it as pure as a celestial abode. He kept his clothes clean and unsoiled. He studied scriptures and treatises under Dharma Master Baoliang of Lingwei Temple. His writings...
理通達籍甚知名。性方棱不撓高自崇遇。若非意得罕所賓接。武帝以家僧引之。吳平侯蕭昺。亦遇之以禮。天監十六年夏。帝嘗夜見沙門慧詡。他日因計法會。遷問詡曰。御前夜何所道。詡曰。卿何忽問此。而言氣甚厲。遷抗聲曰。我與卿同出西州俱為沙門。卿一時邀逢天接。便欲陵駕儕黨。我惟事佛。視卿輩蔑如也。眾人滿坐詡有慚忒。其為梗正皆類此也。以普通四年卒。春秋五十九矣。
釋僧旻。姓孫氏。家于吳郡之富春。有吳開國大皇帝其先也。幼孤養能言而樂道。七歲出家。住虎丘西山寺。為僧回弟子。從回受五經。一聞能記。精神洞出標群獨秀。每與同輩言謔及諸典禮。未嘗不慨慨然欲為己任。宋吏部郎吳郡張辯謂之曰。沙彌何姓家在何處。旻曰。貧道姓釋。家於此山。辯甚異之。特進張緒見而嘆曰。松柏雖小已有陵雲之氣。由是顯譽。年十三隨回出都住白馬寺。寺僧多以轉讀唱導為業。旻風韻清遠了不厝意。年十六而回亡。哀容俯仰率由自至。喪禮畢移住莊嚴師仰曇景。景久居寺任。雅有風軌。大小和從。寺給僧足。旻安貧好學。與同寺法雲禪崗法開。稟學柔次達亮四公經論。夕則合帔而臥。晝則假衣而行。往返諮詢不避炎雪。其精力篤課如此。大明數論究統經律。原始要終望表知里。內鑒諸己旁
【現代漢語翻譯】 現代漢語譯本： 釋慧遷，理路通達，名聲很大。性格方正剛直，不肯屈服，自視甚高。如果不是他意氣相投的人，很少接待。武帝通過一位家裡的僧人引薦了他。吳平侯蕭昺也以禮相待。天監十六年夏天，武帝曾經在夜裡召見沙門慧詡。後來因為商議佛事法會，慧遷問慧詡說：『御前那夜你說了些什麼？』慧詡說：『你為何突然問這個？』說話的語氣非常嚴厲。慧遷提高聲音說：『我和你同是西州人，一起出家為僧。你一時受到皇帝的恩寵，就想凌駕于同輩之上。我只是一心事佛，看你們這些人如同無物。』滿座的人都看著，慧詡感到慚愧。他為人剛正大概都是這樣。在普通四年去世，享年五十九歲。
釋僧旻，姓孫，家住吳郡的富春。他的祖先是吳國開國大皇帝。幼年喪父，由人撫養，能說話時就喜歡談論佛法。七歲出家，住在虎丘西山寺，是僧回的弟子。跟隨僧回學習五經，聽一遍就能記住。精神敏銳，出類拔萃。每次和同輩開玩笑或者談論各種典禮，總是慨嘆著想要承擔起責任。宋朝的吏部郎吳郡人張辯對他說：『沙彌你姓什麼？家在哪裡？』僧旻說：『貧道姓釋，家就在這座山裡。』張辯感到非常驚異。特進張緒見到他後感嘆說：『松柏雖然還小，已經有了凌雲的志氣。』因此聲名顯赫。十三歲時跟隨僧回來到都城，住在白馬寺。寺里的僧人大多以誦經和唱導為業。僧旻風度清雅，不屑於做這些事。十六歲時僧回去世，他哀傷的容貌，一舉一動都發自內心。喪事完畢后，搬到莊嚴寺，師從仰曇景。曇景長期住在寺里，很有風範，大小僧人都聽從他。寺里供給僧人充足的物資。僧旻安於貧困，努力學習，和同寺的法雲、禪崗、法開一起，學習柔次、達亮四位法師的經論。晚上合蓋一件袈裟睡覺，白天借衣服穿行。往返請教，不避嚴寒酷暑。他的精力都用在學習上。精通大明數論，深入研究經律。能從開始推知結果，從表面瞭解內在。能自我反省，也能瞭解他人。
【English Translation】 English version: Shi Huiqian (Monk Huiqian, 慧遷), was known for his thorough understanding of principles and great reputation. His character was upright and unyielding, and he held himself in high regard. He rarely received guests unless they were to his liking. Emperor Wu (武帝) introduced him through a monk in his household. Xiao Bing (蕭昺), the Marquis of Ping of Wu (吳平侯), also treated him with courtesy. In the summer of the sixteenth year of the Tianjian era (天監十六年), Emperor Wu once summoned the Shramana (沙門) Hui Xu (慧詡) at night. Later, when discussing Buddhist ceremonies, Huiqian asked Hui Xu: 'What did you say before the Emperor that night?' Hui Xu replied: 'Why do you suddenly ask this?' His tone was very stern. Huiqian raised his voice and said: 'You and I are both from Xizhou (西州) and became monks together. Just because you have been favored by the Emperor, you want to lord over your peers. I only devote myself to Buddhism and look down on people like you as if they were nothing.' Everyone present was watching, and Hui Xu felt ashamed. His integrity was generally like this. He passed away in the fourth year of the Putong era (普通四年) at the age of fifty-nine.
Shi Sengmin (Monk Sengmin, 釋僧旻), whose surname was Sun (孫), lived in Fuchun (富春) in Wujun (吳郡). His ancestor was the founding emperor of the Wu kingdom (吳開國大皇帝). He lost his father at a young age and was raised by others. He enjoyed discussing the Dharma as soon as he could speak. He became a monk at the age of seven, residing in Xishan Temple (西山寺) on Tiger Hill (虎丘), and was a disciple of Seng Hui (僧回). He studied the Five Classics (五經) under Seng Hui and could remember them after hearing them once. His spirit was sharp, and he stood out from the crowd. Whenever he joked with his peers or discussed various ceremonies, he always sighed and wanted to take on the responsibility. Zhang Bian (張辯), the Minister of Personnel (吏部郎) of the Song dynasty (宋), who was from Wujun, said to him: 'Shami (沙彌, novice monk), what is your surname? Where is your home?' Sengmin replied: 'This poor monk's surname is Shi (釋), and my home is in this mountain.' Zhang Bian was very surprised. Zhang Xu (張緒), a Special Advance (特進), saw him and exclaimed: 'Although the pine and cypress are small, they already have the ambition to soar into the clouds.' Therefore, his reputation became prominent. At the age of thirteen, he followed Seng Hui to the capital and resided in the White Horse Temple (白馬寺). Most of the monks in the temple were engaged in chanting scriptures and leading ceremonies. Sengmin had a refined demeanor and did not care for these activities. When Seng Hui passed away at the age of sixteen, his sorrowful expression and every action came from the heart. After the funeral, he moved to Zhuangyan Temple (莊嚴寺) and became a disciple of Yang Tan Jing (仰曇景). Tan Jing had resided in the temple for a long time and had a refined demeanor. All the monks, both senior and junior, obeyed him. The temple provided the monks with ample supplies. Sengmin was content with poverty and studied diligently. Together with Fayun (法雲), Changang (禪崗), and Fakai (法開) from the same temple, he studied the sutras and treatises of Dharma Masters Rouci (柔次), Daliang (達亮). At night, they shared a single kasaya (袈裟, robe) to sleep under, and during the day, they borrowed clothes to walk around. They consulted each other back and forth, not avoiding the severe cold or scorching heat. His energy was devoted to his studies. He was proficient in the Daming Numerical Treatise (大明數論) and deeply studied the sutras and precepts. He could infer the result from the beginning and understand the inner meaning from the surface. He could reflect on himself and understand others.
啟同志。前疑往結靡不冰泮。雖命世碩學有是非之辯。旻居中振發曾無擁滯。光緒既著風猷弘遠。齊文惠帝竟陵王子良。深相貴敬請遺連線。尚書令王儉。延請僧宗講涅槃經。旻扣問聯環言皆摧敵。儉曰。昔竺道生入長安。姚興于逍遙園見之。使難道融義。往復百翻言無不切。眾皆睹其風神服其英秀。今此旻法師超悟天體。性極照窮言必典詣。能使前無橫陣。便是過之遠矣。文宣嘗請柔次二法師。于普弘寺共講成實。大致通勝冠蓋成陰。旻于末席論議。詞旨清新致言宏邈。往復神應聽者傾屬。次公乃放麈尾而嘆曰。老子受業于彭城。精思此之五聚。有十五番以為難窟。每恨不逢勍敵。必欲研盡。自至金陵累年始見竭於今日矣。且試思之晚講當答。及晚上講裁複數交詞義遂擁。次公動容顧四坐曰。後生可畏。斯言信矣。年二十六。永明十年始於興福寺講成實論。先輩法師高視當世排競下筵。其會如市山棲邑寺莫不掩扉畢集。衣冠士子四衢輻湊。坐皆重膝不謂為迮。言雖竟日無起疲倦。皆仰之如日月矣。希風慕德者不遠萬里相造。自晉宋相承凡論議者。多高談大語競相夸罩。及旻為師範。棱落秀上機變如神。言氣典正。座無洪聲之侶。重又性多謙讓。未常以理勝加人。處眾澄眸如入禪定。其為道俗所推如此。時人稱曰。折
【現代漢語翻譯】 現代漢語譯本：啟同志，先前積壓的疑慮和阻礙，無不冰消瓦解。即使是當世博學之士，對於是非也有爭辯。釋旻（釋旻）居中調解，使爭論得以迅速解決，沒有絲毫阻礙。光緒年間，他的風範和深遠的影響已經顯現。齊文惠帝的竟陵王蕭子良（竟陵王蕭子良）對他非常敬重，邀請他保持聯繫。尚書令王儉（王儉）邀請僧宗（僧宗）講解《涅槃經》。釋旻（釋旻）提出的問題環環相扣，言辭犀利，無不擊敗對方。王儉（王儉）說：『過去竺道生（竺道生）來到長安，姚興（姚興）在逍遙園接見了他，讓他闡釋佛理，往復辯論多次，言辭無不切中要害。眾人都看到了他的風采和才華。如今這位釋旻法師（釋旻法師）超凡脫俗，天資聰穎，見解深刻，言辭必然典雅精闢，能使對方無法招架，實在是遠遠超過了竺道生（竺道生）。』文宣王（文宣王）曾經邀請柔（柔）、次（次）兩位法師在普弘寺共同講解《成實論》。場面盛大，冠蓋如雲。釋旻（釋旻）在末席參與討論，言辭清新，見解宏大深遠，應答如神，聽眾無不傾心。次公（次公）於是放下拂塵感嘆道：『老子在彭城求學，精研五蘊之理，其中有十五個難點，一直苦於沒有遇到強勁的對手，想要徹底研究明白。自從來到金陵多年，今天才算徹底明白了。』並且試探性地問釋旻（釋旻）晚上講經時能否回答他的問題。等到晚上講經時，才經過幾次交鋒，次公（次公）的言辭就顯得滯澀了。次公（次公）動容地看著在座的人說：『後生可畏，這話真是沒錯啊！』釋旻（釋旻）二十六歲時，在永明十年開始在興福寺講解《成實論》。當時的法師們都高傲自大，排擠競爭，坐在下座。聽講的人如同趕集一般，山裡的隱士和城裡的僧人都關門前來聽講，官員士子從四面八方趕來，座位擁擠不堪。即使講經一整天，聽眾也不覺得疲倦，都仰慕他如同仰望日月一般。仰慕他的風範和德行的人不遠萬里前來拜訪。自從晉宋以來，凡是參與辯論的人，大多高談闊論，互相誇耀。等到釋旻（釋旻）成為師範，他的才華如同利劍般鋒利，機智應變如同神助，言辭典雅端正，座中沒有高聲喧譁之輩。而且他天性謙讓，從不以理勝人。身處眾人之中，目光清澈，如同進入禪定一般。他被道俗所推崇就是這樣。當時的人稱他為『折』
【English Translation】 English version: Venerable Qi, previously accumulated doubts and obstacles have all melted away like ice. Even worldly scholars have disputes about right and wrong. Shi Min (釋旻), mediating from the center, resolved the disputes quickly without any hindrance. During the Guangxu era, his demeanor and far-reaching influence were already evident. Prince Ziliang of Jingling, Xiao Ziliang (竟陵王蕭子良) of Emperor Wenhui of Qi, deeply respected him and invited him to maintain contact. Wang Jian (王儉), the Shangshu Ling (尚書令), invited Monk Zong (僧宗) to lecture on the Nirvana Sutra. Shi Min (釋旻) asked interconnected questions, and his words were sharp, defeating all opponents. Wang Jian (王儉) said, 'In the past, when Zhu Daosheng (竺道生) came to Chang'an, Yao Xing (姚興) received him in Xiaoyao Garden, asking him to explain Buddhist principles. They debated back and forth many times, and his words were always pertinent. Everyone witnessed his demeanor and talent. Now, this Dharma Master Shi Min (釋旻法師) is extraordinary, with innate intelligence and profound insights. His words are bound to be elegant and precise, capable of rendering the opponent defenseless, truly surpassing Zhu Daosheng (竺道生) by far.' Prince Wenxuan (文宣王) once invited Dharma Masters Rou (柔) and Ci (次) to jointly lecture on the Chengshi Lun (成實論) at Puhong Temple. The scene was grand, with carriages and canopies like clouds. Shi Min (釋旻) participated in the discussion from the last seat, his words fresh and insightful, his views grand and profound, his responses divine, captivating all listeners. Thereupon, Master Ci (次公) put down his duster and sighed, 'The younger generation is to be feared. These words are indeed true!'. When Shi Min (釋旻) was twenty-six years old, in the tenth year of Yongming, he began lecturing on the Chengshi Lun (成實論) at Xingfu Temple. The Dharma masters of the time were arrogant and competitive, sitting in the lower seats. The audience was like a bustling market, with hermits from the mountains and monks from the city closing their doors to come and listen. Officials and scholars flocked from all directions, and the seats were extremely crowded. Even if the lecture lasted all day, the audience did not feel tired, admiring him as they would the sun and moon. Those who admired his demeanor and virtue traveled thousands of miles to visit him. Since the Jin and Song dynasties, those who participated in debates mostly engaged in lofty discussions and boasted to each other. When Shi Min (釋旻) became a teacher, his talent was as sharp as a sword, his wit and adaptability were like divine assistance, and his words were elegant and upright. There were no loud or boisterous individuals in the audience. Moreover, he was naturally humble and never used reason to overpower others. In the midst of the crowd, his eyes were clear, as if he were in meditation. This is how he was revered by both Daoists and laity. People at the time called him 'Zhe'.
剖磐隱通古無例。條貫始終受者易悟。庶方蕩諸異論大同正法矣。於是名振日下。聽眾千餘。孜孜善誘曾無告倦。晉安太守彭城劉業。嘗謂旻曰。法師經論通博。何以立義多儒。答曰。宋世貴道生。開頓悟以通經。齊時重僧柔。影毗曇以講論。貧道謹依經文。文玄則玄。文儒則儒耳。時竟陵王世子蕭照胄。出守會稽。要旻共往。征虜別之。旻曰。吾止講席。相識未嘗修詣。承其得郡。便狼狽遠別。意所不欲。眾因是亦止。永元元年。敕僧局請三十僧。入華林園夏講。僧正擬旻為法主。旻止之。或曰何故。答曰。此乃內潤法師。不能外益學士。非謂講者。由是譽傳遐邇名動京師。瑯瑘王仲寶。吳人張思光。學冠當時清貞獨絕。並投分請交申以縞帶。年立之後頻事開解蔚為宗匠。九部五時若指諸掌。玄理伏難坦然夷易。故緇素結轍華俗邀延往復屯萃矣。時有令聞夙成負先來之風。耆年素望懷新舊之恥。設伏者比肩翹關者間出。旻隨方領會。弘量有餘。皆銜璧輿櫬響然風靡者一人而已。值齊歷橫流道屬昏诐。時寵小人世嫉君子。因避地徐部。仍受請入吳。法輪繼轉勝幢屢建。皆隨根獲潤有聲南北。皇梁膺運乃翻然自遠言從帝則。以天監五年游于都輦。天下禮接下筵亟深眷悅。敕僧正慧超銜詔至房。欲屈與法寵法雲汝南周舍等
【現代漢語翻譯】 現代漢語譯本： 剖析磐石般堅固的隱晦之處，通達前所未有的道理。將佛經的條理貫穿始終，使接受教義的人容易領悟。這樣就能消除各種不同的議論，達到正法的普遍統一。因此，僧旻的名聲震動天下，聽眾超過千人。他孜孜不倦地善於引導，從不感到疲倦。晉安太守彭城人劉業，曾經對僧旻說：『法師您對經論通達廣博，為什麼立論多采用儒家的思想？』僧旻回答說：『宋朝推崇道生（Daosheng），他開創頓悟之法來貫通經義。齊朝重視僧柔（Sengrou），他模仿毗曇（Abhidharma）來講解論典。貧僧我謹遵經文，經文的文辭玄妙就用玄妙的說法，經文的文辭儒雅就用儒雅的說法罷了。』當時，竟陵王世子蕭照胄（Xiao Zhaozhou）出任會稽太守，邀請僧旻一同前往。征虜將軍前來送別，僧旻說：『我只是在這裡講經說法，和世子並不熟悉，未曾拜訪過他。如今承蒙他得到郡守之位，就要匆忙地遠行告別，這並非我所願意的。』因此，眾人也就不再勸說。永元元年，皇帝下令僧局邀請三十位僧人，到華林園（Hualin Garden）進行夏季講經。僧正打算推舉僧旻擔任法主，僧旻拒絕了。有人問他為什麼，他回答說：『我只是私下裡滋潤佛法，不能在外公開地利益學士，這並非是講經說法的人應該做的。』因此，他的美名傳遍遠近，名聲震動京師。瑯瑘人王仲寶（Wang Zhongbao），吳郡人張思光（Zhang Sigang），他們的學識在當時堪稱翹楚，清廉正直，與衆不同，都傾心結交僧旻，並以贈送縞帶（一種白色的絲織腰帶，表示敬意）來表達心意。僧旻在立年之後，經常開導他們，成為一代宗師。他對九部經（Nine Divisions of Scriptures）、五時教（Five Periods of Buddha's Teachings）的理解，就像指著自己的手掌一樣清晰。玄妙的道理和難以理解的問題，在他那裡都變得坦然平易。因此，僧人和俗人都紛紛前來，華貴的人和普通百姓都爭相邀請，往來的人群絡繹不絕。當時有一些人，年少時就已成名，揹負著先前的名聲；一些年長的人，素來享有盛望，卻懷著對新舊學說的羞愧。設定埋伏的人比肩接踵，想要突破關卡的人也時有出現。僧旻隨順各種情況，都能領會貫通，他的弘揚佛法的氣度綽綽有餘。所有人都像獻上玉璧和棺材一樣，被他的風采所傾倒，只有他一人而已。正值齊朝的國運衰敗，佛法也屬於昏暗邪僻的時期。當時受寵的是小人，被嫉妒的是君子。因此，僧旻避難到徐州一帶，仍然接受邀請前往吳地。法輪繼續轉動，勝利的旗幟屢次建立。所有人都隨著自己的根器獲得滋潤，他的名聲傳遍南北。梁朝承受天命，於是僧旻也幡然醒悟，從遠處前來，言語順從帝王的法則。天監五年，他遊歷到都城，天下人都以禮相待，皇帝也對他格外深切地眷顧和喜悅。皇帝下令僧正慧超（Huichao）帶著詔書來到僧旻的住所，想要委屈他與法寵（Fachong）、法雲（Fayun）、汝南人周舍（Zhou She）等人一同...
【English Translation】 English version: He dissected the rock-solid obscurities and penetrated unprecedented principles. Systematizing the scriptures from beginning to end made it easy for recipients to comprehend. This eradicated various dissenting opinions, leading to the universal unity of the true Dharma. Consequently, Min's (Sengmin) reputation resonated throughout the land, attracting over a thousand listeners. He tirelessly and skillfully guided them, never weary. Liu Ye of Pengcheng (Pengcheng), the governor of Jin'an (Jin'an), once said to Min: 'Venerable Master, you are thoroughly versed in scriptures and treatises, why do you often establish doctrines based on Confucianism?' Min replied: 'The Song dynasty esteemed Daosheng (Daosheng), who initiated the method of sudden enlightenment to connect with the scriptures. The Qi dynasty valued Sengrou (Sengrou), who imitated Abhidharma (Abhidharma) to lecture on treatises. I, the poor monk, diligently follow the scriptures. If the text is profound, I use profound language; if the text is refined, I use refined language.' At that time, Xiao Zhaozhou (Xiao Zhaozhou), the heir apparent of Prince Jingling (Jingling), was appointed as the governor of Kuaiji (Kuaiji), and invited Min to go with him. General Zheng Lu (Zheng Lu) came to see him off. Min said: 'I only lecture here, and I am not acquainted with the heir apparent, nor have I ever visited him. Now that he has received the governorship, I am being hastily asked to bid farewell, which is not what I desire.' Therefore, the others stopped persuading him. In the first year of Yongyuan (Yongyuan), the imperial decree ordered the Sangha Bureau to invite thirty monks to give summer lectures in Hualin Garden (Hualin Garden). The Sangha Chief intended to nominate Min as the Dharma Master, but Min declined. Someone asked him why, and he replied: 'I only nourish the Dharma internally and cannot benefit scholars externally. This is not what a lecturer should do.' As a result, his reputation spread far and wide, and his name resonated in the capital. Wang Zhongbao (Wang Zhongbao) of Langya (Langya) and Zhang Sigang (Zhang Sigang) of Wu (Wu), whose scholarship was outstanding at the time, were both upright and unique. They both wholeheartedly sought to befriend Min and expressed their respect by presenting him with a white silk sash (a symbol of respect). After reaching adulthood, Min frequently enlightened them, becoming a master of his time. His understanding of the Nine Divisions of Scriptures (Nine Divisions of Scriptures) and the Five Periods of Buddha's Teachings (Five Periods of Buddha's Teachings) was as clear as pointing to his own palm. Profound principles and difficult questions became clear and easy in his presence. Therefore, monks and laypeople alike flocked to him, and nobles and commoners alike vied to invite him, with a constant stream of people coming and going. At that time, there were some who had achieved fame at a young age and carried the reputation of their predecessors; there were also some elders who had long enjoyed prestige but felt ashamed of their old and new learning. Those who set up ambushes were shoulder to shoulder, and those who wanted to break through the barriers appeared from time to time. Min followed the circumstances and understood everything thoroughly, and his capacity to promote the Dharma was more than sufficient. Everyone was captivated by his demeanor, like offering jade and coffins, and he was the only one who could do so. At the time, the Qi dynasty was in decline, and the Dharma was in a state of darkness and perversion. Those who were favored were petty people, and those who were envied were virtuous people. Therefore, Min sought refuge in the Xu region and still accepted invitations to go to Wu. The Dharma wheel continued to turn, and the victory banner was erected repeatedly. Everyone received nourishment according to their roots, and his reputation spread throughout the north and south. When the Liang dynasty received the mandate of heaven, Min suddenly awakened from afar and followed the emperor's laws in his words. In the fifth year of Tianjian (Tianjian), he traveled to the capital, where he was treated with respect by all, and the emperor showed him deep affection and joy. The emperor ordered the Sangha Chief Huichao (Huichao) to bring an imperial edict to Min's residence, wanting to ask him to join Fachong (Fachong), Fayun (Fayun), Zhou She (Zhou She) of Runan (Runan), and others...
。時入華林園講論道義。自茲已后優位日隆。六年制注般若經。以通大訓。朝貴皆思弘厥典。又請京邑五大法師。於五寺首講。以旻道居其右。乃眷帝情深見悅可。因請為家僧。四事供給。又敕于慧輪殿講勝鬘經。帝自臨聽。仍選才學道俗釋僧智僧晃臨川王記室東莞劉勰等三十人。同集上定林寺。抄一切經論以類相從。凡八十卷。皆令取衷於旻。十一年春忽感風疾后雖小間。心猶忘誤言語遲蹇。旻曰。自登座講說已二十年。如見此病例無平復。講事盡矣。乃修飾房內隔立道場日夜禮懺。后吳郡太守張充。吳興太守謝覽。各遣僚左至都表上延請。有敕給船仗資糧發遣。二郡迎候舟楫滿川。京師學士云隨霧合。中途守宰莫不郊迎。晉陵太守蔡撙。出侯門迎之嘆曰。昔仲尼素王于周。今旻公又素王于梁矣。天監末年。下敕于莊嚴寺。建八座法輪。講者五僧以年臘相次。旻最處后。眾徒彌盛。莊嚴講堂。宋世祖所立。欒櫨增映延袤遐遠。至於是日不容聽眾。執事啟聞。有敕聽停講五日。悉移窗戶四出檐溜。又進給床五十張。猶為迫迮。桄桯摧折日有十數。得人之盛皆此類焉。旻因舍什物嚫施擬立大堂。慮未周用付庫生長傳付后僧。又于簡靜寺講十地經。堂宇先有五間。慮有迫迮又于堂前權起五間。合而爲一。及至就講寺內悉滿
。斯感化之來殆非意矣。少與齊人張融謝眺友善。天下才學通人莫不致禮。雖居重名不嘉榮勢。閑處一室簡通豪右。眾人多恨之。唯吳郡陸倕。博學自居。名位通顯早崇禮敬。旻亦密相器重。時為太子中庶。儐從到房。旻稱疾不見。倕欣然曰。此誠弟子所望也。人皆推倕之愛名德也。彌重旻之不趣於世。暨普通之後。先疾連發彌懷退靜。夜還虎丘人無知者。時蕭昂出守吳興。欲過山展禮。山主智遷先知以告旻。旻曰。吾山藪病人。無事見貴二千石。昔戴颙隱居北嶺。宋江夏王入山詣之。高臥牖下不與相見。吾雖德薄請附戴公之事矣。及蕭至旻從後門而遁。其年皇太子。遣通事舍人何思澄。銜命致禮。贈以幾杖爐奩褥席麈尾拂扇等。五年下敕延還移住開善。使所在備禮發遣。不得循常以稽天望。于路增劇未堪止寺。權停莊嚴因遂彌留以至大漸。良醫上藥備于寺內。中使參侯相望馳道。以大通八年二月一日清旦。卒于寺房。春秋六十一。天子悲惜儲君嗟惋。敕以其月六日。窆于鐘山之開善墓所。喪事大小隨由備辦。隱士陳留阮孝緒。爲著墓誌。弟子智學慧慶等。建立三碑。其二碑。皇太子湘東王。併爲制文樹于墓側。徴士何胤。著文立於本寺。初旻嘗樂於禪默。乃依所立義試遍安心。旬日之間遂得入定。問諸禪師皆云。門
戶雖殊造寂不異。又嘗于講日謂眾曰。昔彌天釋道安。每講于定坐后。常使都講等為含靈轉經三契。此事久廢。既是前修勝業。欲屈大眾各誦觀世音經一遍。於是合坐欣然遠近相習。爾後道俗舍物乞講前誦經。由此始也。時有靈根寺道超比丘。勤學自勵。愿明解如旻。夢有人言。僧旻法師毗婆尸佛。已能講說。君始修習。云何可等。但自加功。不患不達。隨分得解。后大領悟。旻嘗造彌勒佛並諸供具。朝夕禮謁。乃夢見彌勒佛遣化菩薩送菩提樹與之。菩薩曰。菩提樹者。梁言道場樹也。弟子頗宣其言。旻聞而勖之曰。禮有六夢。正夢唯一。乃是好惡之先徴。故周立占夢之官。後代廢之。正以俗人澆薄亟多假託。吾前所夢乃心想耳。汝勿傳之。以莊嚴寺門及諸墻宇古制不工。又吳虎丘山西寺朽壞日久。並加繕改事盡弘麗。旻所造經像全不封附。須者便給。放生布施未嘗倦廢。弟子咨曰。和上所修功德誠多。未始建大齋會。恐福事未圓。旻曰。大齋乃有一時發起之益。吾寡乏人力難得盡理。又且米菜醬酢樵水湯灰踐逾澆炙。信傷害微蟲豈有數量。慮有此事故不敢為也。始復求寄王官官府有勢之家。使役雖多彌難盡意。近識觀之藉此開悟。智者窺人有求名之誚。要請法俗侵星早到。若不專至有乖素心。若現斯言猶涉譏笑。故
吾不為也。旻美言笑善舉止。吐納膏油自生顧眄風飆滿室。凡所施為不為名利。勤注教勖形於言晤。先人後己常若不及。常有餘師言弟子不恭者。旻呼與相見為設飲食。方便誘喻遂成善士。生無左道卜筮。不妄同惑凡人。又不假託奇怪以誑近識。貴人君子皆景慕焉。營居負販者亦望風而畏敬。聞其名者偽夫正鄙夫立。所著論疏雜集。四聲指歸詩譜決疑等。百有餘卷流世。
釋法雲。姓周氏。宜興陽羨人。晉平西將軍處之七世也。母吳氏。初產在草。見雲氣滿室。因以名之。七歲出家。更名法雲。從師住莊嚴寺。為僧成玄趣寶亮弟子。而俊朗英秀卓絕時世。年十三始就受業。大昌僧宗莊嚴僧達。甚相稱讚。寶亮每曰。我之神明殊不及也。方將必當棟樑大法矣。齊永明中。僧柔東歸。于道林寺發講。云咨決累日。詞旨激揚。眾所嘆異。年小坐遠聲聞難敘。命置小床處之於前共盡往復。由是顯名。與同寺僧旻。等年臘齊名譽。歷采眾師且經且論四時游聽寒暑不輟。或講前講末初夜后夜覆述文義。間隙游習於路思義。輒不自覺行過所造。其勤勵專至類皆如此。曾觀長樂寺法調講論。出而顧曰。震旦天子之都衣冠之富。動靜威儀勿易為也。前後法師或有詞無義。或有義無詞。或俱有詞義而過無威儀。今日法坐俱已闕矣。皆
【現代漢語翻譯】 現代漢語譯本 我不這樣做。旻（Mín）的美好言談、笑容和善良舉止，吐納香油，自然散發的光彩顧盼之間，彷彿風暴充滿整個房間。他所做的一切都不是爲了名利，而是勤奮地專注于教導和勉勵，這些都體現在他的言語之中。他總是先人後己，好像總覺得做得不夠。經常有老師說弟子不恭敬，旻（Mín）就叫他來相見，為他準備飲食，用方便的方法誘導開解，最終使他成為善良的人。他一生沒有走邪路，不搞占卜，不隨便與凡夫俗子同流合污，也不假借奇怪的事情來欺騙身邊熟悉的人。達官貴人和君子都仰慕他，做小生意的人也遠遠地就敬畏他。聽到他名字的人，虛偽的人會變得正直，粗俗的人會變得莊重。他所著的論、疏、雜集，《四聲指歸》、《詩譜決疑》等，有一百多卷流傳於世。
釋法雲（Shì Fǎyún），俗姓周（Zhōu），是宜興陽羨（Yíxīng Yángxiàn）人，是晉朝平西將軍周處（Zhōu Chǔ）的第七代後裔。他的母親吳氏（Wúshì），當初生產他的時候在草棚里，看見雲氣充滿整個房間，因此用『云』字給他命名。七歲出家，改名為法雲（Fǎyún）。跟隨老師住在莊嚴寺（Zhuāngyán Sì），是僧人成玄（Chéng Xuán）、趣寶亮（Qù Bǎoliàng）的弟子。他俊朗英俊，卓越超群，超越了當時的世人。十三歲開始正式接受學業，大弘僧宗，莊嚴寺的僧人僧達（Sēng Dá）非常讚賞他。寶亮（Bǎoliàng）經常說：『我的精神才智遠遠不如他，將來他必定會成為佛法棟樑。』齊永明（Qí Yǒngmíng）年間，僧柔（Sēng Róu）從東方回來，在道林寺（Dàolín Sì）開講，法雲（Fǎyún）請教決疑了好幾天，言辭旨意激昂，眾人歎服稱奇。因為年紀小，座位離得很遠，聲音難以傳達，於是命人設定一張小床，放在前面，共同進行往復討論。因此顯揚名聲。與同寺的僧人旻（Mín）年齡和出家時間相同，名譽也相當。他廣泛地向各位老師學習，既學習經書又學習論典，一年四季遊學聽講，寒暑都不停止。有時在講經前、講經后，或者在初夜、后夜，反覆講述文義。空閑的時候在路上思考義理，常常不知不覺地走過了要到的地方。他的勤奮和專注大抵都是這樣。曾經觀看長樂寺（Chánglè Sì）的法調（Fǎ Tiáo）講論，出來后回頭說：『震旦（Zhèndàn，中國的古稱）天子的都城，衣冠之盛，一舉一動都要莊重，不可輕易。以前的法師，有的有詞藻而沒有義理，有的有義理而沒有詞藻，有的詞藻和義理都有，但是舉止威儀有所欠缺。今天法座上的講者，這些方面都缺失了。』
【English Translation】 English version I do not do this. Mín's (旻) beautiful speech, smiles, and kind actions, exhaling fragrant oils, naturally radiating brilliance, with glances that seemed to fill the entire room like a storm. All that he did was not for fame or profit, but diligently focused on teaching and encouraging, which was reflected in his words. He always put others before himself, as if he always felt he was not doing enough. Often, teachers would say that disciples were disrespectful, and Mín (旻) would call them to meet, prepare food and drink for them, and use convenient methods to guide and enlighten them, eventually making them good people. Throughout his life, he did not take the wrong path, did not engage in divination, did not casually associate with ordinary people, and did not use strange things to deceive those familiar with him. Nobles and gentlemen all admired him, and even small merchants respected and feared him from afar. Those who heard his name, the hypocritical would become upright, and the vulgar would become dignified. The treatises, commentaries, miscellaneous collections, 'Four Tones Guide,' 'Poetry Canon Doubts,' and other works he authored, numbering over a hundred volumes, are still circulating in the world.
釋 Fǎyún (Shì Fǎyún), whose secular surname was Zhōu (周), was a native of Yíxīng Yángxiàn (宜興陽羨), and was the seventh-generation descendant of Zhōu Chǔ (周處), the General Who Pacified the West during the Jin Dynasty. His mother, Wúshì (吳氏), saw clouds filling the entire room when she gave birth to him in a thatched shed, so she named him 'Yún' (云, cloud). He became a monk at the age of seven and changed his name to Fǎyún (Fǎyún). He followed his teacher and resided at Zhuāngyán Temple (莊嚴寺), and was a disciple of the monks Chéng Xuán (成玄) and Qù Bǎoliàng (趣寶亮). He was handsome, intelligent, and outstanding, surpassing the people of his time. He began his formal studies at the age of thirteen, greatly promoting the monastic order, and the monk Sēng Dá (僧達) of Zhuāngyán Temple greatly praised him. Bǎoliàng (寶亮) often said: 'My spiritual intelligence is far inferior to his; in the future, he will surely become a pillar of the Dharma.' During the Qí Yǒngmíng (齊永明) era, Sēng Róu (僧柔) returned from the East and began lecturing at Dàolín Temple (道林寺). Fǎyún (Fǎyún) consulted him and resolved doubts for several days, his words and intentions were passionate, and the crowd marveled and praised him. Because he was young, his seat was far away, and his voice was difficult to hear, so he was ordered to set up a small bed in front, and they engaged in repeated discussions. Thus, he became famous. He was of the same age and monastic seniority as the monk Mín (旻) of the same temple, and their reputations were comparable. He studied extensively with various teachers, learning both scriptures and treatises, traveling and listening to lectures throughout the year, without stopping for cold or heat. Sometimes before or after lecturing, or in the early or late night, he would repeatedly explain the meaning of the texts. In his spare time, he would think about the meaning of the teachings on the road, often unknowingly walking past the place he was going to. His diligence and dedication were generally like this. He once watched Fǎ Tiáo's (法調) lecture at Chánglè Temple (長樂寺), and after coming out, he turned around and said: 'The capital of Zhèndàn (震旦, ancient name for China), with its rich attire and solemn demeanor, every movement must be dignified and not taken lightly. Previous Dharma masters, some had eloquence but no meaning, some had meaning but no eloquence, and some had both eloquence and meaning but lacked dignified demeanor. Today's speaker on the Dharma seat lacks all of these aspects.'
由習學不優未應講也。及年登三十。建武四年夏。初于妙音寺開法華凈名二經。序正條源群分名類。學徒海湊四眾盈堂。僉謂理因言盡紙卷空存。及至為賓。構擊縱橫比類紛鯁。機辯若疾風。應變如行雨。當其鋒者罕不心務。賓主咨嗟朋僚胥悅。時人呼為作幻法師矣。講經之妙獨步當時。齊中書周顒。瑯瑘王融。彭城劉繪。東莞徐孝嗣等。一代名貴。並投莫逆之交。孝嗣每日。見云公俊發自顧缺然。而性靈誠孝勞於色養。及居母憂毀瘠過禮。累日不食殆不勝喪。僧旻謂曰。聖人制禮。賢者俯就。不賢者企及。且毀不滅性尚出儒宗。況佛有至言。欲報生恩。近則時奉顏儀使物生悅。遠則啓發菩提以道神識。又云。恩愛重賊不可寬放。寬放此者及所親愛墮于惡道。唯有智者以方便力善能治制。則惠兼存沒入諸善趣矣。宜思遠理使有成津。何可恣情同於細近耶。云乃割裂哀情微進飲粥。永元元年。曾受毗陵郡請。道俗傾家異端必集。弘振風猷道被京城。鼓舞知歸巾褐識反。及梁氏高臨甚相欽禮。天監二年。敕使長召出入諸殿。影響弘通之端。囋揚利益之漸。皇高亟延義集。未曾不敕令云先入後下詔令。時諸名德各撰成實義疏。云乃經論合撰。有四十科為四十二卷。俄尋究了。又敕于寺三遍敷講。廣請義學充諸堂宇。敕給傳詔
【現代漢語翻譯】 現代漢語譯本： 因為習學不夠精深，所以（他）沒有立即開始講解（佛經）。到了三十歲時，在建武四年夏天，他最初在妙音寺開講《法華經》和《維摩詰經》。他梳理經文的脈絡，區分名相和類別，使得前來學習的僧人和信徒如海潮般涌來，四眾弟子擠滿了殿堂。大家都認為他的講解窮盡了經文的義理，以至於書本都顯得空洞無物。等到他與人辯論時，他的論證縱橫交錯，比喻紛繁複雜，常常使人感到難以理解。他的機智辯才如同疾風，應變能力如同驟雨。凡是與他交鋒的人，很少不心悅誠服的。辯論的雙方都讚歎不已，朋友和同僚也都非常高興。當時的人們稱他為『作幻法師』。他講解佛經的精妙之處，在當時是獨一無二的。 齊朝的中書周顒（官名），瑯琊王融（地名+人名），彭城劉繪（地名+人名），東莞徐孝嗣（地名+人名）等，都是當時的名門望族，都與他結下了深厚的友誼。徐孝嗣每天看到云公（指僧人）的俊美容貌，總是覺得自己有所欠缺。而他天性善良孝順，在侍奉母親方面非常盡心盡力。等到他為母親守喪時，他過度地摧殘自己的身體，幾天不吃飯，幾乎無法承受喪事帶來的悲痛。僧旻（人名）對他說：『聖人制定禮儀，賢人會順應禮儀，不賢的人會努力達到禮儀的要求。而且，摧殘身體並不能使人復生，這個道理也出自儒家。更何況佛教有至理名言，想要報答父母的恩情，近的方面，應該時常奉養父母，使他們感到快樂；遠的方面，應該啓發他們的菩提心，用佛法來引導他們的神識。』 他又說：『恩愛就像強盜一樣，不能放縱。放縱這種情感，會使自己和所親愛的人墮入惡道。只有有智慧的人，才能用方便之法，善於治理和控制這種情感，這樣才能使恩惠兼及生者和死者，使他們都進入善道。』應該思考長遠的道理，使（你的孝心）成為一種成就的途徑。怎麼可以放縱情感，像那些見識短淺的人一樣呢？云公（指僧人）於是克制自己的悲傷之情，稍微吃了一些粥飯。永元元年，他曾接受毗陵郡的邀請，當地的僧人和信徒傾家而出，各種異端邪說也必然聚集而來。他弘揚佛法的風範，使得佛法傳遍京城。他鼓舞人們認識到歸宿，使得僧人和信徒都認識到正道。等到梁朝建立后，梁朝的統治者非常欽佩和禮敬他。天監二年，皇帝下令派人長期召他出入各個宮殿，（讓他）宣揚佛法弘通的開端，讚揚佛法利益的逐漸顯現。皇帝經常邀請他參加義學講會，每次都下令讓云公（指僧人）先入場，然後才下達詔令。當時，各位名僧大德各自撰寫了《成實論》的義疏。云公（指僧人）於是將經論結合起來撰寫，有四十科，共四十二卷。不久，他就研究透徹了。皇帝又下令他在寺廟裡講解三遍，廣泛邀請義學之士充實各個殿堂，並下令供給傳詔的人。
【English Translation】 English version: Because his learning was not profound enough, he did not immediately begin lecturing (on the Buddhist scriptures). When he reached the age of thirty, in the summer of the fourth year of Jianwu, he first began lecturing on the Lotus Sutra and the Vimalakirti Sutra at Miaoyin Temple (Temple of Wonderful Sound). He sorted out the context of the scriptures, distinguished the terms and categories, so that the monks and believers who came to study were like a tide, and the fourfold assembly filled the hall. Everyone believed that his explanation exhausted the meaning of the scriptures, so that the books seemed empty. When he debated with others, his arguments were intricate and complex, and his metaphors were numerous and complicated, often making people feel difficult to understand. His wit and eloquence were like a swift wind, and his adaptability was like a rainstorm. Those who confronted him rarely failed to be convinced. Both sides of the debate admired him, and his friends and colleagues were very happy. People at that time called him 'Illusion-Creating Dharma Master'. The subtlety of his explanation of the Buddhist scriptures was unique at that time. Zhou Yong (official title) of the Qi Dynasty, Wang Rong (place name + personal name) of Langya, Liu Hui (place name + personal name) of Pengcheng, Xu Xiaosi (place name + personal name) of Dongguan, etc., were all famous families at that time, and they all formed deep friendships with him. Xu Xiaosi always felt that he was lacking when he saw Yun Gong's (referring to the monk) handsome appearance every day. And he was naturally kind and filial, and he was very diligent in serving his mother. When he was mourning for his mother, he excessively devastated his body, not eating for several days, and almost unable to bear the grief brought by the funeral. Monk Min (personal name) said to him: 'Sages formulate rituals, virtuous people will follow the rituals, and unworthy people will strive to meet the requirements of the rituals. Moreover, destroying the body cannot bring people back to life, and this principle also comes from Confucianism. What's more, Buddhism has profound sayings, if you want to repay your parents' kindness, in the near term, you should often support your parents and make them happy; in the long term, you should inspire their Bodhi mind and guide their consciousness with the Dharma.' He also said: 'Love and affection are like robbers, and cannot be indulged. Indulging this emotion will cause oneself and those you love to fall into evil paths. Only wise people can use expedient means to skillfully manage and control this emotion, so that grace can be extended to both the living and the dead, and make them all enter good paths.' You should think about long-term principles, so that (your filial piety) becomes a path to achievement. How can you indulge your emotions like those with short-sightedness? Yun Gong (referring to the monk) then restrained his grief and ate some porridge. In the first year of Yongyuan, he was invited by Piling County, and the local monks and believers gave their all, and various heresies would inevitably gather. He promoted the style of Buddhism, so that Buddhism spread throughout the capital. He encouraged people to recognize their destination, so that monks and believers recognized the right path. When the Liang Dynasty was established, the rulers of the Liang Dynasty admired and respected him very much. In the second year of Tianjian, the emperor ordered people to summon him to enter and leave the various palaces for a long time, (letting him) proclaim the beginning of the spread of Buddhism, and praise the gradual manifestation of the benefits of Buddhism. The emperor often invited him to participate in Yixue lectures, and each time he ordered Yun Gong (referring to the monk) to enter first before issuing the decree. At that time, the famous monks and virtues each wrote commentaries on the Tattvasiddhi Shastra. Yun Gong (referring to the monk) then combined the scriptures and treatises to write, with forty sections, a total of forty-two volumes. Soon, he studied it thoroughly. The emperor also ordered him to lecture three times in the temple, widely inviting scholars of Yixue to fill the various halls, and ordered the supply of people who conveyed the imperial edict.
。車牛吏力皆備足焉。至七年制注大品。朝貴請云講之。辭疾不赴。帝云。弟子既當今日之位。法師是後來名德。流通無寄。不可不自力為講也。因從之。尋又下詔禮為家僧。資給優厚。敕為光宅寺主。創立僧制雅為后則。皇太子留情內外。選請十僧入于玄圃。經于兩夏不止講經。而亦懸談文外。云居上首偏加供施。自從王侯逮于榮貴莫不欽敬。至於吉兇慶弔不避寒暑。時人頗謂之遊俠。而動必弘法。不以此言關懷。中書郎順陽范軫。著神滅論。群僚未詳其理。先以奏聞。有敕令云答之。以宣示臣下。云乃遍與朝士書論之。文采雖異而理義倫通。又與少傅沈約書曰。主上令答神滅論。今遣相呈。夫神妙寂寥。可知而不可說。義經丘而未曉。理涉旦而猶昏。至人凝照。有本襲道。赴機垂審。臣下旨訓周密。孝享之祀既彰。桀懷曾史之慕。三世之言復闡。紂綴波侖之情。預非草木。誰不歔欷。同挹風猷。共加弘贊也。約答曰。神本不滅深所伏膺。神滅之談良用駭惕。近約法師。殿內亦蒙敕答一本。歡受頂戴尋覽忘疲。豈徒伏斯外道可以永離眾魔。孔釋兼弘於是乎在。實不刊之弘旨。百代之舟航。弟子亦即彼論微厝疑核。比展具以呈也。云以天監末年。欲報施主之恩。于秣陵縣同下里中造寺一所。敕以法師建造。可仍以法師
為名。即禪崗之西山也。郊郭內地實為爽塏。結宇孤巖北面城市。懷澗隱嶺。窮人野之致。終日論談曾無休廢。天監將末。扶南國獻經三部。敕云譯之。詳決梁梵。皆理明意顯。狀若親承。帝抄諸方等經。撰受菩薩法。構等覺道場。請草堂寺慧約法師以為智者。躬受大戒以自莊嚴。自茲厥後。王侯朝士法俗傾都。或有年臘過於智者。皆望風奄附啟受戒法。云曰。戒終是一先已同稟。今重受者誠非所異。有若趣時。於是固執。帝累勸獎每加說喻。答曰。當先發願。若得相應然後從受。云欲發起。中表菩提之心。捨己身外嚫施之物。通啟于華林園光華殿設千僧大會。分此諸物為五種功德。上帝隨喜警梵從時。鏘金候旭百和[氳-囚+米]氳。眾妓繁會觀者傾城莫不稱歎。普通六年敕為大僧正。于同泰寺設千僧會。廣集諸寺知事。及學行名僧。羯磨拜授置位羽儀。眾皆見所未聞。得未曾有。爾後雖遘疾時序。而講說無廢。及於扶接登座。弊劇乃止。至御幸同泰開大涅槃。敕許乘輿上殿憑幾聽講。及遭父憂由是疾篤至於大漸。以大通三年三月二十七日初夜。卒于住房。春秋六十有三。二宮悲惜為之流慟。敕給東園秘器。凡百喪事皆從王府。下敕令葬定林寺側。太子中庶瑯瑘王筠。為作銘志。弟子周長胤等。有猶子之慕。創造二
碑立於墓所。湘東王蕭繹各為制文。初云年在息慈雅尚經術。于妙法華研精累思。品酌理義始末照覽。乃往幽巖獨講斯典。豎石為人松葉為拂。自唱自導兼通難解。所以垂名梁代誠績有聞。而文疏稠疊前後繁映。致依講誦有阻恒功。嘗於一寺講散此經。忽感天華狀如飛雪。滿空而下延于堂內。升空不墜訖講方去。有保志神僧。道超方外。罕有得其情者。與云互相敬愛。呼為大林法師。每來云所輒停住信宿。嘗言。欲解師子吼。請法師為說。即為剖析。志便彈指贊曰。善哉微妙微妙矣。儀同陳郡袁昂云。有常供養僧學云法華。日夜發願望得慧解等之。忽夢有異僧曰。云法師燈明佛時已講此經。那可卒敵也。每於講次有送錢物乞誦經者。多獲徴應。及得善夢如別記述。夷陵縣漁人。于網中得經一卷。是泥洹四法品。末題云。宋元徽二年。王寶勝敬造奉光宅寺法雲法師。以事勘校。時云年始十歲。名未遠布寺無光宅。而此品正則。初云弘法次斷魚肉。驗今意行頗用相符。其有機神變化。人莫敢競其類者。云得此告彌深弘演云爾。
釋慧澄。姓蘭氏。番禺高要人。十四出家。依和上道達住隨喜寺。而在性貞苦立素齋戒。魚肉葷辛畢世未視。當齊氏之季。百工輟業。澄閉戶禮誦不修聞達。天監初建開闡學校。白黑樂求皆得
【現代漢語翻譯】 現代漢語譯本：
墓碑立於墓地。湘東王蕭繹親自為他撰寫碑文。碑文開頭寫道，法雲（Fayun，人名）年輕時就息心於慈悲，雅好經術。他對《妙法蓮華經》（Miaofa Lianhua Jing，佛經名）精研深思，品評斟酌其中的理義，從頭到尾都瞭然于胸。他曾前往幽靜的山巖獨自講授這部經典，用豎起的石頭當作聽眾，用松樹葉當作拂塵。他既是主講人，又是引導者，能夠通曉並解釋那些難以理解的地方。因此，他的名聲傳揚于梁代，他的功績也廣為人知。然而，因為碑文過於繁瑣密集，前後內容相互映襯，導致人們在依據碑文講誦時有所阻礙，難以持之以恒。他曾經在一座寺廟講授這部經時，忽然感到天空中飄落如同飛雪般的天花，佈滿天空並降落在殿堂內。天花升空后並沒有墜落，直到講經結束才離去。有位名叫保志（Baozhi，人名）的神僧，他的道行超脫於世俗之外，很少有人能夠了解他的內心世界。他和法雲互相敬愛，稱法雲為大林法師（Dalin Fashi）。保志每次來到法雲的住所，總是停留數日。他曾說：『我想理解師子吼（Shizihou，佛教術語，比喻佛陀的說法如獅子吼般威猛），請法師為我解說。』法雲便為他詳細剖析。保志聽后，便彈指讚歎道：『太好了，真是微妙啊！』儀同陳郡袁昂（Yuan Ang，人名）說，他經常供養一位僧人學習《法華經》（Fahua Jing，即《妙法蓮華經》），日夜發願希望獲得智慧和理解力等等。他忽然夢見一位奇異的僧人說：『法雲法師在燈明佛（Dengming Fo，佛名）時期就已經講過這部經了，你怎麼可能一下子就趕上他呢？』每次在講經的時候，都有人送錢物請求誦經，大多都能得到應驗，以及獲得美好的夢境，這些都另有記載。夷陵縣的一位漁民，在漁網中得到一卷經書，是《泥洹經》（Nihuan Jing，即《涅槃經》）的《四法品》（Sifa Pin）。末尾題寫著：『宋元徽二年，王寶勝（Wang Baosheng，人名）恭敬製造，奉獻給光宅寺（Guangzhai Si）的法雲法師。』經過考證，當時法雲年僅十歲，名聲尚未遠揚，寺廟也沒有光宅寺。而這部經的品目卻是正確的。法雲最初弘揚佛法，後來斷絕魚肉。考察他現在的意願和行為，頗為相符。他所具有的機神變化，沒有人敢與他相比。法雲得到這部經后，更加深入地弘揚佛法。
釋慧澄（Shi Huicheng，人名），俗姓蘭（Lan），是番禺高要人。十四歲出家，依止和上道達（Daoda）住在隨喜寺（Suixi Si）。他天性貞潔刻苦，立志素食齋戒，終生不吃魚肉葷腥。當齊朝末年，百業停頓時，慧澄閉門禮誦，不追求聞達。天監初年，興辦學校，不論僧俗都可以入學。 English version:
The stele stands at the tomb. Xiao Yi, the Prince of Xiangdong, personally composed the inscription. It begins by stating that Fayun (Fayun, a person's name) in his youth, focused his mind on compassion and had a refined taste for classical studies. He deeply studied and pondered the Miaofa Lianhua Jing (Miaofa Lianhua Jing, name of a Buddhist scripture), carefully considering its principles, understanding it from beginning to end. He once went to a secluded mountain rock to lecture on this scripture alone, using upright stones as listeners and pine needles as a whisk. He was both the lecturer and the guide, able to understand and explain the difficult passages. Therefore, his reputation spread throughout the Liang Dynasty, and his merits were widely known. However, because the inscription was too verbose and dense, with overlapping content, it hindered people from reciting and studying it consistently. He once lectured on this scripture in a temple, and suddenly felt heavenly flowers falling like snowflakes from the sky, filling the air and descending into the hall. The flowers rose into the air without falling until the lecture ended. There was a divine monk named Baozhi (Baozhi, a person's name), whose spiritual attainment transcended the mundane world, and few could understand his inner world. He and Fayun respected and loved each other, calling Fayun 'Dalin Fashi' (Dalin Fashi). Every time Baozhi came to Fayun's residence, he would stay for several days. He once said, 'I want to understand the Lion's Roar (Shizihou, a Buddhist term, a metaphor for the Buddha's teaching being as powerful as a lion's roar), please explain it to me.' Fayun then analyzed it in detail for him. After listening, Baozhi snapped his fingers and praised, 'Excellent, truly wonderful!' Yuan Ang (Yuan Ang, a person's name) of Chen Commandery said that he often supported a monk who studied the Fahua Jing (Fahua Jing, i.e., Miaofa Lianhua Jing), vowing day and night to gain wisdom and understanding, etc. He suddenly dreamed of a strange monk who said, 'Master Fayun had already lectured on this scripture during the time of Dipamkara Buddha (Dengming Fo, name of a Buddha), how can you catch up with him all of a sudden?' Every time during the lecture, people would send money and goods requesting the recitation of the scripture, and most of them would receive responses and have good dreams, which are recorded separately. A fisherman in Yiling County found a scroll of scripture in his net, which was the Sifa Pin (Sifa Pin) of the Nihuan Jing (Nihuan Jing, i.e., Nirvana Sutra). At the end, it was inscribed: 'In the second year of Yuanhui of the Song Dynasty, Wang Baosheng (Wang Baosheng, a person's name) respectfully made this and dedicated it to Master Fayun of Guangzhai Temple (Guangzhai Si).' After investigation, Fayun was only ten years old at that time, and his reputation had not yet spread, and there was no Guangzhai Temple. However, the chapter of this scripture was correct. Fayun initially promoted Buddhism and later abstained from fish and meat. Examining his current intentions and actions, they are quite consistent. The divine transformations he possessed were unmatched by anyone. After obtaining this scripture, Fayun promoted Buddhism even more deeply.
Shi Huicheng (Shi Huicheng, a person's name), whose secular surname was Lan (Lan), was from Gaoyao, Panyu. He became a monk at the age of fourteen, residing at Suixi Temple (Suixi Si) under the guidance of the Upadhyaya Daoda (Daoda). He was naturally chaste and diligent, determined to be a vegetarian and observe precepts, never eating fish, meat, or pungent foods throughout his life. During the late Qi Dynasty, when all industries were suspended, Huicheng closed his doors to recite scriptures, not seeking fame. In the early years of Tianjian, schools were established, and both monks and laypeople were welcome to enroll.
【English Translation】 The stele was erected at the tomb. Xiao Yi, the Prince of Xiangdong, personally composed the inscription for him. It initially stated that in his youth, Fayun (Fayun, a person's name) focused his mind on compassion and had a refined taste for classical studies. He meticulously studied the Miaofa Lianhua Jing (Miaofa Lianhua Jing, name of a Buddhist scripture), deeply contemplating its principles and thoroughly understanding it from beginning to end. He once went to a secluded mountain rock to lecture on this scripture alone, using upright stones as listeners and pine needles as a whisk. He was both the lecturer and the guide, able to understand and explain the difficult passages. Therefore, his name spread throughout the Liang Dynasty, and his achievements were widely known. However, because the inscription was overly detailed and dense, with overlapping content, it hindered people from reciting and studying it consistently. He once lectured on this scripture in a temple, and suddenly felt heavenly flowers falling like snowflakes from the sky, filling the air and descending into the hall. The flowers rose into the air without falling until the lecture ended. There was a divine monk named Baozhi (Baozhi, a person's name), whose spiritual attainment transcended the mundane world, and few could understand his inner world. He and Fayun respected and loved each other, calling Fayun 'Dalin Fashi' (Dalin Fashi). Every time Baozhi came to Fayun's residence, he would stay for several days. He once said, 'I want to understand the Lion's Roar (Shizihou, a Buddhist term, a metaphor for the Buddha's teaching being as powerful as a lion's roar), please explain it to me.' Fayun then analyzed it in detail for him. After listening, Baozhi snapped his fingers and praised, 'Excellent, truly wonderful!' Yuan Ang (Yuan Ang, a person's name) of Chen Commandery said that he often supported a monk who studied the Fahua Jing (Fahua Jing, i.e., Miaofa Lianhua Jing), vowing day and night to gain wisdom and understanding, etc. He suddenly dreamed of a strange monk who said, 'Master Fayun had already lectured on this scripture during the time of Dipamkara Buddha (Dengming Fo, name of a Buddha), how can you catch up with him all of a sudden?' Every time during the lecture, people would send money and goods requesting the recitation of the scripture, and most of them would receive responses and have good dreams, which are recorded separately. A fisherman in Yiling County found a scroll of scripture in his net, which was the Sifa Pin (Sifa Pin) of the Nihuan Jing (Nihuan Jing, i.e., Nirvana Sutra). At the end, it was inscribed: 'In the second year of Yuanhui of the Song Dynasty, Wang Baosheng (Wang Baosheng, a person's name) respectfully made this and dedicated it to Master Fayun of Guangzhai Temple (Guangzhai Si).' After investigation, Fayun was only ten years old at that time, and his reputation had not yet spread, and there was no Guangzhai Temple. However, the chapter of this scripture was correct. Fayun initially promoted Buddhism and later abstained from fish and meat. Examining his current intentions and actions, they are quite consistent. The divine transformations he possessed were unmatched by anyone. After obtaining this scripture, Fayun promoted Buddhism even more deeply. Shi Huicheng (Shi Huicheng, a person's name), whose secular surname was Lan (Lan), was from Gaoyao, Panyu. He became a monk at the age of fourteen, residing at Suixi Temple (Suixi Si) under the guidance of the Upadhyaya Daoda (Daoda). He was naturally chaste and diligent, determined to be a vegetarian and observe precepts, never eating fish, meat, or pungent foods throughout his life. During the late Qi Dynasty, when all industries were suspended, Huicheng closed his doors to recite scriptures, not seeking fame. In the early years of Tianjian, schools were established, and both monks and laypeople were welcome to enroll.
其志。澄深懷願望以日為歲。世始廓清南路猶梗。負笈踟躕欲前未進。親舊諫曰。何不就饒聚糧貨待路好通。為爾棲棲橫生憂苦。澄曰。榮華賄貨此何見關。日月如電時不待人耳。於是間行寄託遂至京室。憩莊嚴寺。仍從僧旻以伸北面。勤苦下帷專攻一事。且經且律或數或論。十餘年中鉤深索隱。猶晦跡下筵而名聞日遠。桂陽王蕭象。聞風欽悅延請入第。頂禮歸依求屈講說。親自餐服遂使遠近投集。聞者斐然。后桂陽出鎮南嶽。請與同行。瀟湘道俗重增歸敬。法席繼興善誘忘倦。澄以違親歲久誓暫定省而番禺四眾向風欽德。迎請重疊年年轉倍。以普通四年隨使南返。中途危阻素情無憚。食值饑客合盤施之。船人更辦不肯復受。又見單薄解衣賑之。及至南海復停隨喜。七眾屯結其會如林。贊請法施頻仍累跡。理喻精微淺深無隱。新舊學望如草偃焉。於斯五載法利無限。未及旋都遇疾而卒。春秋五十有二。即大通元年也。時復有慧朗慧略法生慧武等。皆從僧旻受學。雖復廣綜諸部。並以成實擅名。朗居貧好學博達多通。久當師匠巧于傳述。略聰明俊警宣講有則。品別支條分籍甚有嘉譽。生尋訪異聞。博述經論。銓次秘奧物益奇之。武振揚文義省約不繁。宣流未廣蘭摧中葉。年三十餘卒。
釋法令。姓董氏。未詳何人
【現代漢語翻譯】 現代漢語譯本： 他的志向是如此。澄（Deng，人名）懷著深遠的願望，以日為年地期盼著。世道開始逐漸清明，但通往南方的道路仍然阻塞。他揹著書箱，徘徊不前。親友勸諫說：『為什麼不先到饒（Rao，地名）聚集糧食貨物，等待道路暢通呢？這樣棲棲遑遑，只會徒增憂愁痛苦。』澄（Deng）回答說：『榮華富貴和貨物，在我看來算得了什麼？光陰似箭，時不我待啊！』於是他便抄小路，一路寄託，最終到達京城。他住在莊嚴寺（Zhuangyan Temple），繼續跟隨僧旻（Seng Min，人名）學習，以示尊敬。他勤奮刻苦，專心致志。無論是經還是律，無論是數還是論，十餘年間，他深入研究，探尋隱秘。雖然他仍然默默無聞，但他的名聲卻日益遠播。桂陽王蕭象（Guiyang Prince Xiao Xiang，人名）聽聞他的名聲，非常欽佩，便邀請他到府邸，頂禮膜拜，懇請他講經說法。蕭象親自齋戒聽講，使得遠近的人都紛紛前來聚集，聽聞者無不讚嘆。後來，桂陽王（Guiyang Prince）出鎮南嶽（Nanyue，山名），便邀請澄（Deng）一同前往。瀟湘（Xiaoxiang，地名）一帶的僧俗更加敬重他。他繼續弘揚佛法，不知疲倦地善加引導。澄（Deng）因為離開家鄉多年，便發誓暫時回家探望。而番禺（Panyu，地名）的四眾弟子仰慕他的德行，紛紛迎請他，而且一年比一年更加懇切。在普通（Putong，年號）四年，他跟隨使者返回南方。途中雖然充滿危險阻礙，但他毫不畏懼。有一次，他遇到飢餓的客人，便將自己所有的食物都施捨給他們。船伕又為他準備了食物，但他不肯再接受。他又看到有人衣衫單薄，便脫下自己的衣服賑濟他們。到達南海（South Sea）后，他又停下來隨喜。七眾弟子聚集在一起，人數眾多，如同樹林一般。他們讚歎並懇請他講經說法，次數頻繁。他所講解的道理精微深奧，淺顯易懂，毫無保留。新舊學派都像草一樣順風倒伏。在這五年裡，他所帶來的佛法利益是無限的。還沒來得及返回都城，他就因病去世了，享年五十二歲，那是在大通（Datong，年號）元年。當時還有慧朗（Hui Lang，人名）、慧略（Hui Lue，人名）、法生（Fa Sheng，人名）、慧武（Hui Wu，人名）等人，都曾跟隨僧旻（Seng Min）學習。他們雖然廣泛研究各個部類的經典，但都以《成實論》（Chengshi Lun）而聞名。慧朗（Hui Lang）雖然家境貧寒，但卻非常好學，博學多才，精通各種學問。他長期擔任師長的角色，擅長傳授講述。慧略（Hui Lue）聰明敏捷，宣講佛法很有條理。他將各個分支條目進行分類，因此享有很高的聲譽。法生（Fa Sheng）尋訪各種奇聞異事，廣泛地闡述經論。他整理編纂了許多秘奧的典籍，人們都認為他非常了不起。慧武（Hui Wu）弘揚文義，言簡意賅。他的宣講還沒有廣泛流傳，就英年早逝了，享年三十多歲。
釋法令（Shi Faling，人名），姓董（Dong），但不知道他是哪裡人。
【English Translation】 English version: Such was his aspiration. Deng (personal name) cherished profound hopes, regarding each day as a year in anticipation. The world began to gradually clear, but the southern route remained obstructed. Carrying his books, he hesitated, unsure whether to proceed. Relatives and friends advised, 'Why not first go to Rao (place name) to gather grain and goods, and wait for the road to become clear? Such restless wandering will only bring more worry and suffering.' Deng replied, 'What do wealth and goods matter to me? Time flies like an arrow; it waits for no one!' Thus, he traveled by back roads, relying on others, and eventually reached the capital. He stayed at Zhuangyan Temple, continuing to study under Seng Min (personal name) to show his respect. He was diligent and dedicated, focusing on one thing. Whether it was sutras or precepts, mathematics or philosophy, for over ten years, he delved deeply, seeking out hidden meanings. Although he remained obscure, his reputation grew day by day. Prince Xiao Xiang of Guiyang (personal name) heard of his fame and admired him greatly, inviting him to his residence, bowing in reverence, and earnestly requesting him to lecture on the Dharma. Xiao Xiang personally fasted and listened to the lectures, causing people from far and near to gather, and all who heard him praised him. Later, when Prince Guiyang was appointed to govern Nanyue (mountain name), he invited Deng to go with him. The monks and laity of Xiaoxiang (place name) increased their respect for him. He continued to propagate the Dharma, tirelessly guiding others. Deng, having been away from home for many years, vowed to return home temporarily. The fourfold assembly of Panyu (place name) admired his virtue and eagerly invited him, and their requests became more earnest year by year. In the fourth year of Putong (era name), he followed an envoy back south. Although the journey was full of dangers and obstacles, he was not afraid. Once, he encountered hungry travelers and gave them all his food. The boatmen prepared more food for him, but he refused to accept it. He also saw someone thinly clad and took off his own clothes to give to them. Upon arriving at the South Sea, he stopped to rejoice with others. The sevenfold assembly gathered together, numerous as a forest. They praised and requested him to lecture on the Dharma frequently. The principles he explained were profound and subtle, yet easy to understand, with nothing hidden. Both new and old schools of thought yielded to him like grass in the wind. In these five years, the benefits of the Dharma he brought were immeasurable. Before he could return to the capital, he died of illness at the age of fifty-two, in the first year of Datong (era name). At that time, there were also Hui Lang (personal name), Hui Lue (personal name), Fa Sheng (personal name), and Hui Wu (personal name), all of whom had studied under Seng Min. Although they extensively studied various categories of scriptures, they were all known for their expertise in the Chengshi Lun (Treatise on the Completion of Truth). Hui Lang, although from a poor family, was very studious, erudite, and proficient in various fields of knowledge. He served as a teacher for a long time, skilled in transmitting and explaining. Hui Lue was intelligent and quick-witted, and his Dharma lectures were well-organized. He categorized the various branches and items, and therefore enjoyed a high reputation. Fa Sheng sought out various strange and unusual events, and extensively expounded on the sutras and treatises. He compiled and edited many esoteric texts, and people considered him to be remarkable. Hui Wu promoted literary meaning, concise and not verbose. His teachings had not yet spread widely when he died young, at the age of thirty-something.
Shi Faling (personal name), whose surname was Dong, but his origin is unknown.
。家遭世禍因寓建康。少出家住定林上寺。立操貞堅廉和寡慾。博覽經論多所通達。善涅槃大小品。尤精法華阿毗曇心。登師子座發無畏辯。先標綱要卻派條流。言約旨遠馳名京學。兼好禪寂以息攀緣。但多疹瘵亟為廢替。自責先身執相分別起諸違害今受殃咎。因誦大品一部用祛封滯。清凈調和隨從梵行。足不下山三十三載。葷辛不食弊衣畢世。以天監五年卒。春秋六十有九。時寺復有慧泰慧纂。並以學聞。泰克己修身篤勤禪智偏能談授。纂心性清率不務形骸。貞實抱素雅有國士之器。
釋智藏。姓顧氏。本名凈藏。吳郡吳人。吳少傅曜之八世也。高祖彭年司農卿。曾祖淳錢唐令。祖瑤之員外郎。父映奉朝請。早亡其母嘗夢。出繞吳城一匝。密雲四布而天中開朗。眾星墜地取而吞之。因而有娠焉。及生藏也。少而聰敏。常懷退讓。果食衣服爰及威儀皆新華。先讓而處下末。由此擊譽鄉閭敬而尚重。年十六代宋明帝出家。以泰初六年敕住興皇寺。事師上定林寺僧遠僧祐天安寺弘宗。此諸名德傳如前述。藏稟依訓范敬義弘隆。嘗遇師疾甚不食多日。藏亦從之。待師進飲藏還進飲。乃至平復方從師好。自是戒德堅明學業通奧。眾所知識超于夷等。當時柔次二公玄宗蓋世。初從受學。挹酌經論統辯精理。及其開關延敵。
【現代漢語翻譯】 現代漢語譯本：他家遭遇世事變故，於是寄居在建康（今南京）。年少時出家，住在定林上寺。他樹立了貞潔堅定、廉潔謙和、寡慾的品行。廣泛閱讀經書和論著，對很多方面都有通達的理解。擅長講解《涅槃經》和《大品般若經》、《小品般若經》，尤其精通《法華經》和《阿毗曇心論》。登上法座，發出無所畏懼的辯論，先標明綱要，然後分出條理脈絡。言語簡潔，旨意深遠，在京城學界享有盛名。他還喜歡禪定，以止息攀緣之心。但他經常生病，因此常常荒廢學業。他責備自己前世執著于表象，分別事物，產生了各種違背佛法的行為，今生才遭受這樣的災禍。因此，他誦讀《大品般若經》一部，用來消除障礙。他清凈身心，調和氣息，隨順梵行。三十三年足不下山。不吃葷腥，一生穿著破舊的衣服。在天監五年去世，享年六十九歲。當時寺里還有慧泰、慧纂，都以學識聞名。慧泰克制自己，修身養性，篤實勤奮地修習禪定智慧，尤其擅長講解經文。慧纂心性清凈坦率，不注重外表，貞潔誠實，懷抱樸素，很有國士的風範。 釋智藏（釋：佛教僧侶的尊稱；智藏：法號），姓顧，本名凈藏，是吳郡吳縣人。他是吳少傅曜之的第八代後裔。高祖顧彭年擔任司農卿，曾祖顧淳擔任錢唐縣令，祖父顧瑤之擔任員外郎，父親顧映擔任奉朝請。顧映早逝，他的母親曾經夢見自己繞吳城一圈，濃密的雲彩四處分佈，而天空中央卻開朗明亮，眾星墜落到地上，她拾起來吞了下去。因此而懷孕。等到智藏出生后，從小就聰明敏捷，常常懷有退讓之心。無論是水果食物、衣服，還是威儀舉止，凡是新的美好的，他總是先讓給別人，自己處在下位。因此，他的美名傳遍鄉里，人們敬佩他，尊重他。十六歲時，在宋明帝時期出家，在泰初六年奉敕住在興皇寺。他侍奉上定林寺的僧遠、僧祐，以及天安寺的弘宗為師。這些名僧的傳記如前所述。智藏稟承並遵循他們的教誨，敬重道義，弘揚佛法。曾經遇到他的老師生病，多日不進食，智藏也跟著不吃。等到老師進食飲水，智藏才跟著進食飲水。直到老師康復，他才像往常一樣侍奉老師。從此，他的戒律品德更加堅定光明，學業更加通達深奧，為眾人所知，超越了同輩。當時，柔次和二公（指當時有名的兩位學者或官員）的玄學思想蓋世。智藏最初跟隨他們學習，汲取經論的精華，統攝辯論的精妙道理。等到他自己開設講壇，接納辯論的挑戰者時。
【English Translation】 English version: His family encountered worldly misfortunes, so he resided in Jiankang (present-day Nanjing). He became a monk at a young age and lived in Dinglin Upper Monastery. He established the virtues of chastity, firmness, integrity, harmony, and few desires. He extensively read scriptures and treatises, and had a thorough understanding of many aspects. He was skilled in explaining the Nirvana Sutra and the Large and Small Prajna Sutras, and was especially proficient in the Lotus Sutra and the Abhidhammahrdaya. He ascended the lion throne and delivered fearless debates, first stating the outline and then branching out into detailed explanations. His words were concise and his meaning profound, earning him a reputation in the academic circles of the capital. He also liked meditation to stop clinging thoughts. However, he often fell ill, which often caused him to neglect his studies. He blamed himself for clinging to appearances and discriminating in previous lives, which caused various violations of the Dharma, and now he suffers such calamities. Therefore, he recited one copy of the Large Prajna Sutra to eliminate obstacles. He purified his mind and body, harmonized his breath, and followed the Brahma conduct. He did not descend the mountain for thirty-three years. He did not eat meat or strong-smelling vegetables, and wore worn-out clothes throughout his life. He passed away in the fifth year of Tianjian, at the age of sixty-nine. At that time, there were also Hui Tai and Hui Zuan in the temple, both known for their learning. Hui Tai restrained himself, cultivated his character, and diligently practiced meditation and wisdom, and was especially good at explaining scriptures. Hui Zuan was pure and frank in his heart, did not pay attention to his appearance, was chaste and honest, and had the demeanor of a national scholar. 釋智藏 (Shi Zhicang) (Shi: a respectful title for Buddhist monks; Zhicang: Dharma name), surname Gu, personal name Jingzang, was a native of Wu County, Wu Commandery. He was the eighth-generation descendant of Wu Shaofu Yaozhi. His great-grandfather Gu Pengnian served as Minister of Agriculture, his great-great-grandfather Gu Chun served as Magistrate of Qiantang County, his grandfather Gu Yaozhi served as an Extra Gentleman, and his father Gu Ying served as Feng Chaoqing. Gu Ying died early, and his mother once dreamed that she circled the city of Wu, with dense clouds spreading everywhere, but the center of the sky was bright and clear, and many stars fell to the ground, which she picked up and swallowed. As a result, she became pregnant. When Zhicang was born, he was intelligent and quick-witted from a young age, and often had a sense of humility. Whether it was fruit, food, clothing, or demeanor, whenever there was something new and good, he always gave it to others first, and put himself in a lower position. Therefore, his good name spread throughout the countryside, and people admired him and respected him. At the age of sixteen, during the reign of Emperor Ming of the Song Dynasty, he became a monk and was ordered to live in Xinghuang Temple in the sixth year of Taichu. He served Sengyuan of Upper Dinglin Temple, Sengyou, and Hongzong of Tian'an Temple as his teachers. The biographies of these famous monks have been described earlier. Zhicang received and followed their teachings, respected morality, and promoted the Dharma. Once, when his teacher was ill and did not eat for many days, Zhicang also followed suit. When the teacher ate and drank, Zhicang followed suit. Until the teacher recovered, he served the teacher as usual. From then on, his precepts and virtues became more firm and bright, and his studies became more thorough and profound, known to all, surpassing his peers. At that time, the metaphysical thoughts of Rou Ci and the Second Duke (referring to two famous scholars or officials at the time) were world-renowned. Zhicang initially followed them to study, absorbing the essence of scriptures and treatises, and mastering the subtle principles of debate. When he opened his own lecture hall and accepted the challenges of debaters,
莫能涉其津者。藏洞曉若神微言每吐。預有比蹤罔不折伏。於是二僧嘆揖。自以弗及之也。齊太尉文憲王公。深懷欽悅爰請安居。常嘆相知之晚。太宰文宣王。建立正典紹隆釋教。將講凈名選窮上首。乃招集精解二十餘僧。探授符策乃得於藏。年臘最小獨居末坐。敷述義理罔或抗衡。道俗翕然彌崇高譽。先是會稽慎法師。志欲宣通妙法。乃請文宣方求講匠。以藏名稱普聞允當僉屬。遂流連會稽多歷年祀伏膺鼓篋寔繫有徒。但以律部未精重遊京輦。信同瓶喻有似燈傳。俄而十誦明瞭諸部薄究。未還吳郡道流生地。學人裹糧隨之不少。永元二年重遊禹穴。居法華山結眾弘業。及齊德將謝。王室大騷。天地既閉經籍道廢。遂翻然高舉。欲終焉禹穴。逮有梁革命。大弘正法。皇華繼至。方游京輦。天子下禮承修。榮貴莫不竦敬。聖僧寶誌遷神。窀穸于鐘阜。于墓前建塔。寺名開善。敕藏居之。初藏未受具戒。遇志於定林上寺。遂推令居前。垂示崇敬之跡。識知德望有歸告之先見矣。時梁武崇信釋門。宮闕恣其游踐。主者以負扆南面域中一人。議以御坐之法唯天子所升。沙門一不沾預。藏聞之勃然厲色。即入金門上正殿踞法座抗聲曰。貧道昔為吳中顧郎。尚不慚御榻。況復乃祖定光。金輪釋子也。檀越若殺貧道即殺。不慮無受生
【現代漢語翻譯】 現代漢語譯本 沒有誰能夠渡過那條河流。藏法師洞察一切，如同神一般，所說的每一句話都蘊含著精妙的道理。事先有所比較的人沒有不被他折服的。於是兩位僧人歎服行禮，自認為不如他。齊太尉文憲王公，非常欽佩喜悅，於是請求藏法師安居於此。常常感嘆相識太晚。太宰文宣王，建立正典，發揚佛教，準備講解《維摩詰經》，選拔精通佛理的人。於是召集了二十多位精通佛理的僧人，通過抽籤的方式來決定講者，結果選中了藏法師。他年紀最輕，坐在末座，但他所闡述的義理沒有人能夠抗衡。僧俗大眾都非常信服，更加崇敬他的聲譽。此前，會稽的慎法師，立志于宣揚妙法，於是請求文宣王尋找合適的講者。因為藏法師的名聲已經廣為流傳，大家都認為他很合適。於是藏法師便在會稽流連多年，虛心學習，身邊有很多學生。但因為他對律部的研究還不夠精通，所以又重新前往京城。這種傳授如同瓶中的水傾倒出來，又如同燈火的傳遞。不久之後，他對《十誦律》非常明瞭，對其他律部也有了初步的研究。他還沒有回到吳郡的出生地，跟隨他學習的人就有很多。永元二年，他再次來到禹穴（指會稽山），在法華山聚集僧眾，弘揚佛法。等到齊朝的德行衰落，王室發生大動亂。天地封閉，經書道義都被廢棄。於是他毅然決然地隱居起來，想要在禹穴終老。等到梁朝革命，大力弘揚正法。朝廷使者接踵而至，他才前往京城。天子以禮相待，榮華富貴的人沒有不敬仰他的。聖僧寶誌（Bodhisattva Baozhi）圓寂，安葬在鐘山。在墓前建造了塔，寺廟名為開善寺，皇帝下令讓藏法師居住在那裡。當初藏法師還沒有受具足戒，在定林上寺遇到了寶誌，於是推舉寶誌坐在前面，以此來表示崇敬。可見他早就知道寶誌的德行和聲望會有所歸宿。當時梁武帝崇信佛教，皇宮任憑他遊歷。主管的人認為皇帝是南面而坐的天下之主，只有天子才能坐御座，沙門不應該沾邊。藏法師聽到后勃然大怒，立刻進入金門，登上正殿的法座，大聲說道：『貧道過去在吳中做顧郎的時候，尚且不慚愧地坐在御榻上，更何況我的祖先是定光佛（Dipamkara Buddha），是金輪聖王。檀越（Dānapati，施主）如果殺了貧道，那就殺吧，不用擔心沒有來世。』
【English Translation】 English version No one could cross that river. Dharma Master Zang (Zang) perceived everything as if he were a god, and every word he uttered contained profound principles. Those who had made comparisons beforehand were all convinced by him. Thereupon, the two monks sighed in admiration and bowed, acknowledging their inferiority. Grand Commandant Wenxian of the Qi Dynasty, deeply admired and delighted, requested Dharma Master Zang to reside there. He often lamented that he had met him too late. Grand Tutor Wenxuan established the orthodox canons and promoted Buddhism, preparing to lecture on the Vimalakirti Sutra and selecting those who were well-versed in Buddhist principles. He then gathered more than twenty monks who were proficient in Buddhist doctrines and decided on the lecturer by drawing lots, and Dharma Master Zang was chosen. He was the youngest and sat in the last seat, but no one could rival the doctrines he expounded. Monks and laypeople alike were convinced and revered his reputation even more. Prior to this, Dharma Master Shen of Kuaiji (Kuaiji), determined to propagate the wonderful Dharma, requested Wenxuan to find a suitable lecturer. Because Dharma Master Zang's name had spread far and wide, everyone thought he was very suitable. Therefore, Dharma Master Zang lingered in Kuaiji for many years, humbly learning, and had many students around him. However, because his study of the Vinaya (rules of discipline) was not thorough enough, he went to the capital again. This transmission was like pouring water from a bottle, and like the transmission of a lamp. Soon after, he became very clear about the Ten Recitation Vinaya and had a preliminary understanding of other Vinayas. Before he returned to his birthplace in Wu Commandery, many people followed him to study. In the second year of Yongyuan, he came to Yu Cave (referring to Kuaiji Mountain) again, gathered monks at Mount Fahua (Mount Fahua) and promoted Buddhism. When the virtue of the Qi Dynasty declined and the royal family was in great turmoil, heaven and earth were closed, and the scriptures and doctrines were abandoned. Therefore, he resolutely went into seclusion, wanting to spend his remaining years in Yu Cave. When the Liang Dynasty revolutionized and vigorously promoted the orthodox Dharma, imperial envoys came one after another, and he went to the capital. The emperor treated him with courtesy, and the rich and powerful all respected him. Holy Monk Baozhi (Bodhisattva Baozhi) passed away and was buried in Zhong Mountain. A pagoda was built in front of the tomb, and the temple was named Kai Shan Temple, and the emperor ordered Dharma Master Zang to reside there. Initially, Dharma Master Zang had not yet received the full precepts. He met Baozhi at Dinglin Upper Temple, so he recommended Baozhi to sit in front to show his respect. It can be seen that he had long known that Baozhi's virtue and reputation would have a destination. At that time, Emperor Wu of Liang believed in Buddhism, and the palace allowed him to visit at will. The person in charge believed that the emperor was the lord of the world facing south, and only the emperor could sit on the throne, and the Shramana (monk) should not be involved. Dharma Master Zang was furious when he heard this, and immediately entered the Golden Gate, ascended the Dharma seat in the main hall, and said loudly: 'When the poor monk was Gu Lang in Wuzhong in the past, he was not ashamed to sit on the imperial couch, let alone my ancestor Dipamkara Buddha, who is a Chakravarti (wheel-turning king). If Dānapati (patron) kills the poor monk, then kill him, don't worry about not having a next life.'
之處。若付在尚方。獄中不妨行道。即拂衣而起。帝遂罷敕任從前法。斯跨略天子高岸釋門。皆此類也。有野姥者。工相人也。為記吉兇百不失一。謂藏曰。法師聰辯蓋世天下流名。但恨年命不長。可至三十一矣。時年二十有九。聞斯促報講解頓息。竭精修道發大誓願足不出門。遂探經藏得金剛般若。受持讀誦畢命奉之。至所危暮年香湯洗浴凈室誦經以待死至。俄而聞空中聲曰。善男子。汝往年三十一者。是報盡期。由般若經力得倍壽矣。藏后出山試過前相者。乃大驚起曰。何因尚在世也。前見短壽之相。今了一無。沙門誠不可相矣。藏問。今得至幾。答云。色相骨法年六十餘。藏曰。五十為命。已不為夭。況復過也。乃以由緣告之。相者欣服。竟以畢年辭世。終如相言。於是江左道俗。競誦此經。多有徴應。乃至於今日有光大。感通屢結。逮梁大同中。敬重三寶利動昏心。澆波之儔。肆情下達。僧正憲網無施於過門。帝欲自御僧官維任法侶。敕主書遍令許者署名。於時盛哲無敢抗者。匿然投筆。后以疏聞藏。藏以筆橫轢之告曰。佛法大海非俗人所知。帝覽之不以介意。斯亦拒懷略萬乘季代一人。而帝意彌盛。事將施行於世。雖藏后未同。而敕已先被。晚於華光殿設會。眾僧大集。後藏方至。帝曰。比見僧尼多未誦習
【現代漢語翻譯】 現代漢語譯本： 之處。如果把我交給尚方（古代掌管刑獄的機構），即使在監獄中也能修行。』於是拂袖而起。皇帝最終取消了敕令，任憑他按照以前的規矩行事。像他這樣超越天子，輕視皇權的釋門高僧，有很多類似的事例。 有個鄉下老婦人，擅長給人看相，預測吉兇百無一失。她對藏法師說：『法師您聰慧辯才舉世無雙，名揚天下，只可惜壽命不長，大概只能活到三十一歲。』當時藏法師二十九歲，聽到這個短命的預言，停止了講經說法，竭盡全力修行，發下大誓願足不出戶。於是他深入經藏，得到了《金剛般若經》（Vajra Prajna Sutra），受持讀誦，決心用生命來奉行它。到了他認為將要去世的暮年，用香湯沐浴，在乾淨的房間里誦經，等待死亡的到來。忽然聽到空中有聲音說：『善男子，你往年三十一歲是壽命的盡頭，由於《般若經》的力量，你得以延長壽命了。』 藏法師後來出山，試著去見以前那個相面的人，那人非常驚訝地說：『什麼原因您還活著？以前看您是短壽之相，現在完全沒有了。沙門（指僧人）的相貌真是不可信啊！』藏法師問：『現在我能活到多少歲？』相面人回答說：『從您的氣色、骨骼和麵相來看，您能活到六十多歲。』藏法師說：『五十歲就算長壽了，何況還能超過呢？』於是把其中的緣由告訴了他。相面人非常信服，最終在預言的年齡去世了，正如他所說的那樣。 於是江左（長江下游南岸地區）的僧人和俗人，競相誦讀這部經，很多都有靈驗的應驗，乃至到今天仍然有光大，感應屢次出現。到了梁朝大同年間，皇帝敬重三寶，但利益擾亂了他的心智，那些像水波一樣隨波逐流的人，肆意妄為。僧正（管理僧侶的官職）的法網對他們毫無作用。皇帝想要親自管理僧官，任用法侶來維護佛法。命令主書普遍徵求意見，同意的人署名。當時有德之士沒有人敢於抗爭，默默地擱下了筆。後來藏法師上疏進諫，用筆在上面畫了個叉，告誡說：『佛法如大海，不是俗人所能理解的。』皇帝看了並不在意。藏法師也拒絕了皇帝的意願，輕視了這萬乘之尊的君主，而皇帝的意願更加強烈，事情將要在世間施行。雖然藏法師後來沒有同意，但皇帝的敕令已經先頒佈了。 後來在華光殿設齋會，眾僧都聚集在那裡。後來藏法師才到，皇帝說：『近來看到僧尼大多沒有誦習……』
【English Translation】 English version: place. If you hand me over to the Shangfang (ancient institution in charge of prisons), I can still practice the Dharma even in prison.' Then he flicked his sleeves and stood up. The emperor eventually withdrew the decree, allowing him to follow the previous rules. There are many similar examples of Buddhist monks like him who transcended the emperor and disregarded imperial power. There was an old village woman who was skilled at fortune-telling, predicting good and bad luck with almost perfect accuracy. She said to Dharma Master Zang: 'Venerable Master, you are intelligent and eloquent, unparalleled in the world, and your fame is known throughout the land. It's just a pity that your life will not be long; you will probably only live to thirty-one.' At that time, Dharma Master Zang was twenty-nine years old. Upon hearing this prediction of a short life, he stopped lecturing and expounding the Dharma, and devoted himself to cultivation with all his strength, making a great vow not to leave his home. Thus, he delved into the Sutra Pitaka and obtained the Vajra Prajna Sutra (Diamond Sutra), upholding, reciting, and vowing to dedicate his life to it. When he reached what he thought was the evening of his life, he bathed in fragrant water, recited the sutra in a clean room, and waited for death to arrive. Suddenly, he heard a voice in the air saying: 'Good man, your life was originally destined to end at thirty-one, but due to the power of the Prajna Sutra, you have gained double your lifespan.' Later, Dharma Master Zang went out of the mountains and tried to see the former fortune-teller. The fortune-teller was very surprised and said: 'Why are you still alive? I used to see you as having a short life, but now it's completely gone. The appearance of a Shramana (monk) is truly unreliable!' Dharma Master Zang asked: 'How old can I live to now?' The fortune-teller replied: 'Judging from your complexion, bone structure, and facial features, you can live to be over sixty.' Dharma Master Zang said: 'Fifty is already considered a long life, let alone exceeding it?' Then he told him the reason. The fortune-teller was very convinced and eventually passed away at the predicted age, just as he had said. Therefore, monks and laypeople in Jiangzuo (the area south of the lower reaches of the Yangtze River) competed to recite this sutra, and many had miraculous responses. Even to this day, it continues to flourish, and miraculous events occur frequently. During the Datong era of the Liang Dynasty, the emperor respected the Three Jewels, but his mind was disturbed by personal gain. Those who were like waves, drifting with the tide, acted recklessly. The monastic regulations of the Sangha Chief (official in charge of managing monks) had no effect on them. The emperor wanted to personally manage the monastic officials and appoint Dharma companions to uphold the Dharma. He ordered the chief secretary to solicit opinions universally, and those who agreed were to sign their names. At that time, virtuous scholars did not dare to resist and silently put down their pens. Later, Dharma Master Zang submitted a memorial, drawing a cross on it with his pen, and warned: 'The Buddha Dharma is like the ocean, not something that ordinary people can understand.' The emperor read it but did not take it to heart. Dharma Master Zang also rejected the emperor's wishes, disregarding the emperor's supreme status, but the emperor's intentions became even stronger, and the matter was about to be implemented in the world. Although Dharma Master Zang did not agree later, the emperor's decree had already been issued first. Later, a vegetarian feast was held in the Huaguang Hall, and all the monks gathered there. Dharma Master Zang arrived later, and the emperor said: 'Recently, I have seen that many monks and nuns have not studied and practiced...'
。白衣僧正不解科條。俗法治之傷於過重。弟子暇日欲自為白衣僧正亦依律立法。此雖是法師之事。然佛亦復付囑國王。向來與諸僧共論。咸言不異。法師意旨如何。藏曰。陛下欲自臨僧事。實光顯正法。但僧尼多不如律。所愿垂慈矜恕此事為后。帝曰。弟子此意豈欲苦眾僧耶。正謂俗愚過重。自可依律定之。法師乃令矜恕。此意何在。答曰。陛下誠欲降重從輕。但末代眾僧難皆如律。故敢乞矜恕。帝曰。請問諸僧犯罪。佛法應治之不。答曰。竊以佛理深遠教有出沒。意謂亦治不治。帝曰。惟見付囑國王治之。何處有不治之說。答曰。調達親是其事。如來置之不治。帝曰。法師意謂。調達何人。答曰。調達乃誠不可測。夫示跡正欲顯教。若不可不治。聖人何容示此。若一向治之。則眾僧不立。一向不治亦復不立。帝動容追停前敕。諸僧震懼相率啟請。帝曰。藏法師是大丈夫心。謂是則道是。言非則道非。致詞宏大。不以形命相累。諸法師非大丈夫。意實不同言則不異。弟子向與藏法師碩諍。而諸法師默然無見助者。豈非意在不同耳。事遂獲寢。藏出告諸徒屬曰。國王欲以佛法為己任。乃是大士用心。然衣冠一家子弟十數。未必稱意。況復眾僧。五方混雜未易辯明。正須去其甚泰耳。且如來戒律布在世間。若能遵用足相
【現代漢語翻譯】 現代漢語譯本：白衣僧正（在家身份的僧官）不熟悉佛教戒律條文，如果按照世俗法律來懲治，恐怕會過於嚴苛。弟子我閑暇時想親自擔任白衣僧正，也依照佛教戒律來立法。這雖然是法師的職責，但佛陀也曾囑託國王來管理僧事。之前我和各位僧人共同討論此事，大家都說沒有異議。不知法師您的意思如何？ 藏法師回答說：『陛下您想親自處理僧事，這實在是光大正法。但是僧人和尼姑大多不能遵守戒律，希望陛下您能慈悲寬恕他們，這件事以後再說吧。』 皇帝說：『我這樣做難道是想為難眾僧嗎？只是覺得世俗的懲罰過於嚴厲，如果能依照戒律來判決，不是更好嗎？法師您卻要我寬恕，這是什麼意思呢？』 藏法師回答說：『陛下您確實想從輕發落，但是末法時代的僧人很難都遵守戒律，所以我才敢請求您寬恕。』 皇帝說：『請問，如果僧人犯了罪，佛法應該懲治他們嗎？』 藏法師回答說：『我認為佛理深奧，教義有興衰變化。我的意思是，既要懲治，又不懲治。』 皇帝說：『我只看到佛陀囑託國王來懲治僧人，哪裡有不懲治的說法呢？』 藏法師回答說：『提婆達多（Devadatta，佛陀的堂兄，後背叛佛陀）就是一個例子，如來佛並沒有懲治他。』 皇帝說：『法師您的意思是，提婆達多是什麼人呢？』 藏法師回答說：『提婆達多這個人實在難以測度。他示現惡行，正是爲了彰顯佛法。如果不可不懲治，聖人怎麼會容許他這樣做呢？如果一味地懲治，那麼僧團就無法存在；一味地不懲治，僧團也無法存在。』 皇帝聽后神色動容，追回了之前的敕令。眾僧既震驚又害怕，紛紛請求皇帝收回成命。 皇帝說：『藏法師真是大丈夫，認為是就說是，認為不是就說不是，言辭宏大，不以身家性命為累。其他法師都不是大丈夫，心裡想的和說的不一樣。我之前和藏法師激烈爭論，而各位法師都沉默不語，沒有一個人幫助我，難道不是因為你們心裡和我想的不一樣嗎？』事情就這樣平息了。 藏法師出來告訴他的弟子們說：『國王想把弘揚佛法的責任攬在自己身上，這是菩薩的心腸。然而，即使是穿戴同樣官服的一家人，十幾個兄弟，也未必都能稱心如意，更何況是眾僧呢？五湖四海的人混雜在一起，很難分辨清楚。只要去掉那些太過分的行為就可以了。而且如來的戒律已經頒佈在世間，如果能夠遵守使用，就足夠了。』
【English Translation】 English version: The Baiyi Sengzheng (白衣僧正, a monk official in layman's clothing) is not familiar with the articles of Buddhist precepts. If he punishes according to secular law, it may be too harsh. I, your disciple, would like to personally serve as the Baiyi Sengzheng in my spare time and also legislate according to Buddhist precepts. Although this is the duty of a Dharma master, the Buddha also entrusted the king to manage monastic affairs. I have discussed this matter with the monks before, and everyone said there was no objection. What is your opinion, Dharma master? The Dharma master Zang replied: 'Your Majesty's desire to personally handle monastic affairs is truly glorifying the Dharma. However, most monks and nuns cannot abide by the precepts. I hope Your Majesty can be merciful and forgiving to them. Let's discuss this matter later.' The Emperor said: 'Am I doing this to make things difficult for the monks? I just feel that secular punishments are too severe. Wouldn't it be better to judge according to the precepts? Why do you, Dharma master, want me to be lenient? What do you mean by this?' The Dharma master Zang replied: 'Your Majesty truly wants to lighten the punishment, but it is difficult for the monks in the degenerate age to all abide by the precepts, so I dare to ask you to be lenient.' The Emperor said: 'May I ask, if a monk commits a crime, should the Dharma punish him?' The Dharma master Zang replied: 'I believe that the Buddhist principles are profound and the teachings have their ups and downs. What I mean is, both punish and not punish.' The Emperor said: 'I only see the Buddha entrusting the king to punish the monks. Where is the saying that they should not be punished?' The Dharma master Zang replied: 'Devadatta (提婆達多, the Buddha's cousin who later betrayed him) is an example. The Tathagata Buddha did not punish him.' The Emperor said: 'What do you mean, Dharma master, who is Devadatta?' The Dharma master Zang replied: 'Devadatta is truly unfathomable. His manifestation of evil deeds is precisely to highlight the Dharma. If it is impossible not to punish him, how could the sage allow him to do so? If we punish him in one way, then the Sangha cannot exist; if we do not punish him in one way, the Sangha cannot exist either.' After hearing this, the Emperor's expression changed, and he withdrew the previous decree. The monks were both shocked and afraid, and they all requested the Emperor to withdraw his order. The Emperor said: 'Dharma master Zang is truly a great man. He says yes when he thinks it is yes, and he says no when he thinks it is no. His words are grand, and he does not burden himself with his life and family. The other Dharma masters are not great men. What they think is different from what they say. I had a fierce argument with Dharma master Zang before, but all of you Dharma masters remained silent and no one helped me. Isn't it because what you think is different from what I think?' The matter was thus settled. Dharma master Zang came out and told his disciples: 'The king wants to take on the responsibility of promoting the Dharma himself. This is the heart of a Bodhisattva. However, even if they are a family wearing the same official uniform, a dozen brothers may not all be satisfied, let alone the monks? People from all over the world are mixed together, and it is difficult to distinguish clearly. Just remove those excessive behaviors. Moreover, the Tathagata's precepts have been promulgated in the world. If they can be followed and used, it is enough.'
綱理。僧正非但無益為損弘多。常欲勸令罷之。豈容贊成此事。或曰。理極如此。當萬乘之怒何能夷然。藏笑曰。此實可畏。但吾年老。縱復荷旨附會。終不長生。然死本所不惜。故安之耳。后法雲謂眾曰。帝于義理之中未能相謝。一日之事真可愧服不久敕于彭城寺講成實。聽侶千餘。皆一時翹秀。學觀榮之。又敕于慧輪殿講波若經。別敕大德三十人預座。藏開釋發趣各有清拔皆著私記擬後傳習。天監末年春捨身大懺。招集道俗。並自講金剛般若以為極悔。惟留衣缽。餘者傾盡一無遺余。陳郡謝幾卿。指掛衣竹戲曰。猶留此物尚有意耶。藏曰。身猶未滅意何由盡。而尚懷靖處托意山林。還居開善因不履世。時或敕會。乃上啟辭曰。夙昔顧省心惑不調。欲依佛一語于空閑自制。而從緣流二十餘載。在乎少壯故可推斥。今既老病身心俱減。若復退一毫。便不堪自課。故愿言靜處少自營衛。非敢傲世求名。非欲從閑自誕。是常人近情。懼前逕之已迫耳。帝手敕喻曰。求空自閑依空入慧。高蹈養神實是勝樂。不違三乘。亦以隨喜。惟別之際能無悵然。岐路贈言古人所重。猶勸法師。行無礙心。大悲為首方便利益。隨時用舍不宜頓杜。以隔礙心行菩薩道無有是處。敕往反頻。仍久之然持操不改。帝將受菩薩戒敕僧正牒老宿德望。
【現代漢語翻譯】 現代漢語譯本： 綱理（人名）。僧正（佛教官職名）不但認為這樣做沒有益處，反而會損害弘法，常常想勸他停止。怎麼可能贊成這件事呢？有人說：『道理確實是這樣，但面對皇帝的憤怒，怎麼能安然承受呢？』藏（人名，即本文中的『法雲』）笑著說：『這確實可怕。但我年紀大了，即使奉旨附和，最終也不會長生。而且我本來就不吝惜死亡，所以安心罷了。』後來，法雲對眾人說：『皇帝在義理方面未能認錯，這件事真讓人感到慚愧。』不久，皇帝下令他在彭城寺講解《成實論》。聽講的僧侶有一千多人，都是當時傑出的人才，學觀（人名）對此感到榮幸。皇帝又下令在慧輪殿講解《般若經》，特別指定了三十位高僧參加。藏的開釋和闡發都非常精闢，大家都各自記錄下來，準備以後傳習。天監末年春天，他舉行捨身大懺悔，召集僧俗大眾，親自講解《金剛般若經》，作為最徹底的懺悔。只留下衣缽，其餘的全部捐獻，沒有留下任何東西。陳郡的謝幾卿（人名）指著掛衣服的竹竿開玩笑說：『還留下這個東西，難道還有什麼想法嗎？』藏說：『身體還沒有滅亡，想法怎麼會消失呢？』但他仍然懷著清靜的心，想寄託于山林。於是回到開善寺居住，不再過問世事。有時皇帝下令召見，他就上書辭謝說：『過去反省自己，覺得心性迷惑，難以調伏，想依照佛陀的教誨，在空閑的地方自我約束。但隨順因緣流轉已經二十多年了，年輕力壯的時候還可以推辭，現在已經年老體衰，身心都衰退了，如果再退一步，就無法自我約束了。所以希望能在安靜的地方稍微自我調養，不是敢於傲視世俗以求名聲，也不是想在閑暇中放縱自己，只是常人的情理，害怕以前的錯誤已經逼近了。』皇帝親筆回信勸慰說：『求空自閑，依空入慧，高蹈養神，實在是殊勝的快樂。不違背三乘佛法，我也隨喜讚歎。只是在分別之際，怎能不感到悵然。臨別贈言，古人非常重視。還是勸法師，行無礙之心，以大悲為首，方便利益眾生，隨時取捨，不應該一下子全部停止。以隔閡之心行菩薩道，是沒有這樣的道理的。』皇帝多次下敕往返，但他仍然堅持自己的操守，沒有改變。皇帝將要受菩薩戒，下令僧正（佛教官職名）告知年老的、有德望的僧人。
【English Translation】 English version: Gang Li (name of a person). The Sangzheng (a Buddhist official title) not only thought it was not beneficial but would also damage the propagation of Dharma, and often wanted to persuade him to stop. How could he approve of this matter? Someone said, 'The principle is indeed like this, but how can one calmly endure the emperor's anger?' Zang (name of a person, i.e., 'Fayun' in this text) smiled and said, 'This is indeed frightening. But I am old, and even if I follow the imperial decree, I will not live forever. Moreover, I do not cherish death, so I am at ease.' Later, Fayun said to the crowd, 'The emperor has failed to admit his mistake in terms of principle, and this matter is truly shameful.' Soon, the emperor ordered him to lecture on the 'Chengshi Lun' (Treatise on the Completion of Truth) at Pengcheng Temple. More than a thousand monks listened to the lecture, all of whom were outstanding talents at the time. Xueguan (name of a person) felt honored by this. The emperor also ordered him to lecture on the 'Prajna Sutra' (Perfection of Wisdom Sutra) at the Huilun Hall, and specially designated thirty eminent monks to attend. Zang's explanations and elucidations were all very insightful, and everyone recorded them separately, preparing to pass them on later. In the spring of the last year of the Tianjian era, he held a great repentance ceremony of self-sacrifice, gathering monks and laypeople, and personally lectured on the 'Diamond Prajna Sutra' (Diamond Sutra) as the most thorough repentance. He only left his robe and bowl, and donated everything else, leaving nothing behind. Xie Jiqing (name of a person) of Chenjun pointed to the bamboo pole hanging clothes and joked, 'You still keep this thing, do you still have any ideas?' Zang said, 'The body has not yet perished, how can the ideas disappear?' But he still cherished a pure heart and wanted to entrust himself to the mountains and forests. So he returned to Kaisan Temple to live and no longer cared about worldly affairs. Sometimes the emperor ordered him to be summoned, and he wrote a letter of resignation, saying, 'In the past, reflecting on myself, I felt that my mind was confused and difficult to subdue. I wanted to follow the Buddha's teachings and restrain myself in a quiet place. But following the flow of conditions has been more than twenty years. When I was young and strong, I could refuse, but now I am old and weak, and my body and mind have declined. If I take another step back, I will not be able to restrain myself. Therefore, I hope to be able to take care of myself a little in a quiet place, not daring to be arrogant in order to seek fame, nor wanting to indulge myself in leisure, but just the feelings of ordinary people, fearing that the previous mistakes have already approached.' The emperor wrote back a letter of consolation, saying, 'Seeking emptiness and leisure, relying on emptiness to enter wisdom, and cultivating the spirit in a high-minded way are truly supreme happiness. It does not violate the Three Vehicles of Buddhism, and I also rejoice in it. But at the time of parting, how can one not feel sad. Words of farewell are highly valued by the ancients. I still advise the Dharma Master to practice the mind of unobstructedness, with great compassion as the head, and to benefit sentient beings with skillful means, taking and giving at any time, and should not stop all at once. There is no such thing as practicing the Bodhisattva path with a mind of separation.' The emperor repeatedly sent edicts back and forth, but he still insisted on his own integrity and did not change. The emperor was about to receive the Bodhisattva precepts and ordered the Sangzheng (a Buddhist official title) to inform the old and virtuous monks.
時超正略牒法深慧約智藏三人。而帝意在於智者。仍取之矣。皇太子尤相敬接。將致北面之禮。肅恭虔往。朱輪徐動鳴笳啟路。降尊下禮就而謁之。從遵戒范永為師傅。又請于寺講大涅槃。親臨幄坐爰命咨質。朝賢時彥道俗盈堂。法筵之盛未之前聞。又于北閣更延談論。皆嘆曰。陪預勝席未曾有也。藏任吹虛舟真行平等。譭譽不動榮利未乾。宴坐空閑毅然山立。雖神㝢凝隔風韻清高。其應物也汲汲然如有不足。可謂望儼即溫。君子之變者矣。自現處巖岫晦形人世。又于寺外山曲別立頭陀之舍六所。並是茅茨容膝而已。皇太子聞而遊覽。各賦詩而返。其後章云。非曰樂逸游。意欲識箕潁。藏結心世表。常行懺悔。每於六時翹仰靈相。口云。理味深玄淺思斟酌自抱疑礙。恐乖聖意多僻。因而懇惻詞淚俱發。嘗宿靈曜寺。夜行暫用心。見有金光照曜。一室洞明。人問其故。答曰。此中奇妙未可得言。是旦遘疾至於大漸。帝及儲君中使相望。四部白黑日夜參候。敕為建齊手製愿文。並繼以醫藥。而天子不整。唯增不降。臨終詞色詳正。遺言唯在弘法。以普通三年九月十日卒于寺房。春秋六十有五。敕葬獨龍之山。赴送盈道同爲建碑。墳所寺內各一。新安太守蕭機制文。湘東王繹制銘。太子中庶子陳郡殷鈞為立墓誌。初藏常夢見
金粟如來入室共談執二麈尾。其一寶裝。其一者素。留素者與藏。又徴士廬江何胤。居吳郡虎丘。遇一神僧。捉一函書云。有人來寄語頃失之。及開函視全不識其文詞。后訪魏僧云。是大莊嚴論中間兩紙也。時人咸謂藏之所致。又彭城劉混之罪當從戮。藏時處後堂。為帝述四等義。外奏聞之。帝曰。今為國事不得道四等義如何。藏曰。言行乘機也。今機發而不中。失在何人。四等之舉義非徒設。帝遂舍而不問。竟以獲免。劉氏終亦不委斯由。其潛濟益被率多如此。凡講大小品涅槃般若法華十地金光明成實百論阿毗曇心等。各著義疏行世。
續高僧傳卷第五 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第六
大唐西明寺沙門釋道宣撰
義解篇二 正傳二十一 附見一十六
梁大僧正南澗寺沙門釋慧超傳一
梁國師草堂寺智者釋慧約傳二
魏西河石壁谷玄中寺釋曇巒傳三
梁蜀郡龍淵寺釋慧韶傳四
梁會稽嘉祥寺釋慧皎傳五
魏洛陽釋道辯傳六(曇永 亡名)
魏恒州報德寺釋道登傳七
梁楊都莊嚴寺釋僧密傳八
梁楊都湘宮寺釋曇準傳九(智深)
梁楊都靈基寺釋道超傳十(慧安)
梁楊都龍光
【現代漢語翻譯】 現代漢語譯本：金粟如來（過去佛名）入室與藏法師共談，手中拿著兩把麈尾（一種拂塵）。其中一把裝飾華麗，另一把是素色的。金粟如來留下素色的麈尾給藏法師，讓他收藏。此外，隱士廬江何胤，居住在吳郡虎丘，遇到一位神僧。神僧拿著一個書函說：『有人來寄語，不小心丟失了。』打開書函一看，完全不認識其中的文字。後來拜訪魏國的僧人，僧人說：『這是《大莊嚴論》中間的兩頁。』當時人們都認為是藏法師所致。還有彭城劉混之，犯了罪應當被處死。藏法師當時在後堂，為皇帝講述四等義（佛教義理）。外面將此事奏報給皇帝，皇帝說：『現在爲了國家大事，不得道四等義，這該如何是好？』藏法師說：『言行要抓住時機。現在時機出現了卻沒有成功，責任在誰？四等義的提出並非徒勞。』皇帝於是赦免了劉混之，不再追究。劉混之最終也不知道自己能夠免罪的原因。藏法師暗中救濟他人的情況，大多如此。他講解《大小品般涅槃經》、《般若經》、《法華經》、《十地經》、《金光明經》、《成實論》、《百論》、《阿毗曇心論》等經典，各自撰寫義疏流傳於世。
《續高僧傳》卷第五 大正藏第 50 冊 No. 2060 《續高僧傳》
《續高僧傳》卷第六
大唐西明寺沙門釋道宣撰
義解篇二 正傳二十一 附見一十六
梁大僧正南澗寺沙門釋慧超傳一
梁國師草堂寺智者釋慧約傳二
魏西河石壁谷玄中寺釋曇巒傳三
梁蜀郡龍淵寺釋慧韶傳四
梁會稽嘉祥寺釋慧皎傳五
魏洛陽釋道辯傳六(曇永 亡名)
魏恒州報德寺釋道登傳七
梁楊都莊嚴寺釋僧密傳八
梁楊都湘宮寺釋曇準傳九(智深)
梁楊都靈基寺釋道超傳十(慧安)
梁楊都龍光
【English Translation】 English version: Jin Su Rulai (name of a past Buddha) entered the room and discussed with Dharma Master Zang, each holding two whisks (a type of duster). One of them was ornately decorated, and the other was plain. Jin Su Rulai left the plain whisk to Dharma Master Zang for safekeeping. Furthermore, recluse Lu Jiang He Yin, residing in Huqiu, Wujun, encountered a divine monk. The divine monk held a letter and said, 'Someone came to leave a message, but it was accidentally lost.' Upon opening the letter, the writing was completely unrecognizable. Later, he visited a monk from Wei, who said, 'These are two pages from the middle of the Mahāsaṃghika-vinaya.' At the time, people believed it was caused by Dharma Master Zang. Also, Liu Hunzhi of Pengcheng committed a crime and was to be executed. Dharma Master Zang was in the back hall at the time, explaining the Four Noble Truths (Buddhist doctrine) to the emperor. The matter was reported to the emperor, who said, 'Now, for the sake of national affairs, the Four Noble Truths cannot be attained, what should be done?' Dharma Master Zang said, 'Words and actions must seize the opportunity. Now that the opportunity has arisen but has not succeeded, who is responsible? The proposal of the Four Noble Truths is not in vain.' The emperor then pardoned Liu Hunzhi and did not pursue the matter further. Liu Hunzhi never knew the reason why he was able to be pardoned. Dharma Master Zang's secret relief to others was mostly like this. He lectured on the Mahāparinirvāṇa Sūtra, Prajñāpāramitā Sūtra, Lotus Sūtra, Daśabhūmika Sūtra, Suvarṇaprabhāsa Sūtra, Tattvasiddhi Śāstra, Śata Śāstra, Abhidharmahrdaya Śāstra, and other scriptures, each with his own commentaries circulating in the world.
Continued Biographies of Eminent Monks, Volume 5 Taishō Tripiṭaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 6
Compiled by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Chapter on Exegesis, Part 2; Main Biographies: 21; Appended Biographies: 16
Biography of Śramaṇa Shi Huichao of Nanjian Temple, Great Sangha Chief of Liang, 1
Biography of Zhi Zhe Shi Huiyue of Caotang Temple, National Preceptor of Liang, 2
Biography of Shi Tanluan of Xuanzhong Temple in Shibi Valley, Xihe, Wei, 3
Biography of Shi Huishao of Longyuan Temple, Shujun, Liang, 4
Biography of Shi Huijiao of Jiaxiang Temple, Kuaiji, Liang, 5
Biography of Shi Daobian of Luoyang, Wei, 6 (Tanyong, Name Unknown)
Biography of Shi Daodeng of Baode Temple, Hengzhou, Wei, 7
Biography of Shi Sengmi of Zhuangyan Temple, Yangdu, Liang, 8
Biography of Shi Tanzhun of Xiangong Temple, Yangdu, Liang, 9 (Zhishen)
Biography of Shi Daochao of Lingji Temple, Yangdu, Liang, 10 (Huian)
Liang Yangdu Longguang
寺釋僧喬傳十一(慧生 僧整 慧濟)
梁楊都彭城寺釋慧開傳十二(曇俊)
梁楊都建初寺釋明徹傳十三
梁餘杭西寺釋法開傳十四
梁楊都瓦官寺釋道宗傳十五(法敞)
魏洛下廣德寺釋法貞傳十六(僧建 慧聰 道寂)
梁益州羅天宮寺釋寶淵傳十七(法文 法度 法護 本闕)
梁楊都治城寺釋僧詢傳十八(道遂 道摽 本闕)
梁楊都靈根寺釋慧超傳十九(本闕)
齊鄴中天平寺釋真玉傳二十
後梁荊州大僧正釋僧遷傳二十一
釋慧超。姓廉氏。趙郡陽平人。中原喪亂。避難於鐘離之朝哥縣焉。初生之夕神光照室。幼而簡靜寡慾。已有成人之符也。八歲出家。從臨番縣建安寺沙門慧通。通素無業術立行專樸。超直心祇順奉敬無怠。而外聽諸講勤精學業。時遇風雨艱辛泥路擁塞。不以為辭。嘗寓坐有胡僧。蓋不測之人也。一見嗟異曰。斯人若不為五眾之杰。則為八州刺史。兼敘神光之瑞。如符契焉。遂廣采經部及以數論。並盡其深義。朗若貫珠。名僧勝集稠人廣坐。紛綸飛伏雍容摸揩。故早為皁白挹其高軌。后南遊江左住南澗寺。僧宗見而善之。受略槃等經。開柘條緒略通幽致。歷閱眾師多所參涉。偏以無量壽命家。吏部謝籥每稱之曰
【現代漢語翻譯】 現代漢語譯本 寺釋僧喬傳十一(慧生，僧整，慧濟)
梁楊都彭城寺釋慧開傳十二(曇俊)
梁楊都建初寺釋明徹傳十三
梁餘杭西寺釋法開傳十四
梁楊都瓦官寺釋道宗傳十五(法敞)
魏洛下廣德寺釋法貞傳十六(僧建，慧聰，道寂)
梁益州羅天宮寺釋寶淵傳十七(法文，法度，法護，本闕)
梁楊都治城寺釋僧詢傳十八(道遂，道摽，本闕)
梁楊都靈根寺釋慧超傳十九(本闕)
齊鄴中天平寺釋真玉傳二十
後梁荊州大僧正釋僧遷傳二十一
釋慧超，姓廉氏，趙郡陽平人。中原戰亂，到鐘離的朝哥縣避難。剛出生時，神光照亮整個房間。從小就簡樸安靜，很少有慾望，已經有了長大成人的徵兆。八歲出家，跟隨臨番縣建安寺的沙門慧通。慧通常常沒有固定的修行方式，行為專一而樸實。慧超心地正直，恭敬順從，從不懈怠。他還廣泛聽取各種講經，勤奮精進地學習。當時遇到風雨交加，道路泥濘擁堵，也不以此為借口推辭。曾經寄宿在一個胡人僧侶那裡，那僧侶是個深不可測的人。一見到慧超就感嘆道：『這個人如果不是五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）中的傑出人物，就會成為八州刺史。』還講述了慧超出生時神光照耀的祥瑞，就像符契一樣。於是廣泛蒐集經書和數論，並完全理解其中的深刻含義，理解得像用繩子貫穿珠子一樣清晰。在著名的僧侶聚集的場合，在人很多的座位上，他辯論時思路清晰，舉止從容。所以很早就被僧俗兩界所敬仰。後來南遊到江左，住在南澗寺。僧宗見到他后很欣賞他，傳授了《略槃》等經書，開創了新的思路，大致通曉了幽深的道理。他廣泛地拜訪了很多老師，學習了很多知識，尤其精通《無量壽命經》。吏部謝籥經常稱讚他說
【English Translation】 English version Monk Qiao of Shi Temple, Biography 11 (Hui Sheng, Seng Zheng, Hui Ji)
Monk Hui Kai of Pengcheng Temple in Yangdu, Liang Dynasty, Biography 12 (Tan Jun)
Monk Ming Che of Jianchu Temple in Yangdu, Liang Dynasty, Biography 13
Monk Fa Kai of West Temple in Yuhang, Liang Dynasty, Biography 14
Monk Dao Zong of Waguan Temple in Yangdu, Liang Dynasty, Biography 15 (Fa Chang)
Monk Fa Zhen of Guangde Temple in Luoyang, Wei Dynasty, Biography 16 (Seng Jian, Hui Cong, Dao Ji)
Monk Bao Yuan of Luotian Palace Temple in Yizhou, Liang Dynasty, Biography 17 (Fa Wen, Fa Du, Fa Hu, Original Missing)
Monk Seng Xun of Zhicheng Temple in Yangdu, Liang Dynasty, Biography 18 (Dao Sui, Dao Biao, Original Missing)
Monk Hui Chao of Linggen Temple in Yangdu, Liang Dynasty, Biography 19 (Original Missing)
Monk Zhen Yu of Tianping Temple in Yecheng, Qi Dynasty, Biography 20
Great Monk Official Seng Qian of Jingzhou in Later Liang Dynasty, Biography 21
Monk Hui Chao, surname Lian, was from Yangping in Zhao Commandery. During the chaos in the Central Plains, he sought refuge in Chaoge County of Zhongli. On the night of his birth, divine light illuminated the room. From a young age, he was simple, quiet, and had few desires, showing signs of maturity. At the age of eight, he left home to become a monk, following the Shramana Hui Tong of Jian'an Temple in Linfan County. Hui Tong often lacked fixed practices, and his conduct was focused and simple. Hui Chao was upright, respectful, and diligent. He also listened widely to various lectures and studied diligently. Even when encountering wind, rain, muddy and congested roads, he did not use it as an excuse to quit. He once lodged with a foreign monk, who was an unfathomable person. Upon seeing Hui Chao, he exclaimed: 'If this person does not become an outstanding figure among the five assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, and Shikshamanas), he will become the governor of eight provinces.' He also recounted the auspicious sign of the divine light illuminating the room at Hui Chao's birth, which was like a confirming symbol. Thereupon, he widely collected scriptures and treatises on numerology, and fully understood their profound meanings, as clear as threading beads on a string. In gatherings of famous monks, in crowded seating, his arguments were clear and his demeanor was composed. Therefore, he was revered by both monks and laypeople from an early age. Later, he traveled south to Jiangzuo and resided in Nanjian Temple. Monk Zong admired him upon seeing him and taught him scriptures such as the 'Shorter Nirvana Sutra', opening up new ideas and generally understanding profound principles. He widely visited many teachers and learned much, especially mastering the 'Immeasurable Life Sutra'. Xie Yue of the Ministry of Personnel often praised him, saying
。君子哉若人也。又善用俳諧。尤能草隸兼習朱許。又工占相。齊歷告終。梁祚伊始。超現疾新林情存拯溺。信次之間聲馳日下。尋有別敕乃授僧正。戒德內修威儀外潔。凡在緇侶咸稟成訓。天子給傳詔羊車局足健步衣服等供。自聲教所被。五部憲章咸稟風則。帝以般若之義真諦所宗。偏令化導故。咨質鋒起懸辯若流。又經聚徒都治講菩提心義。論談之暇夜分未寢。忽見大力善神形甚都麗。既而言曰。當率集同緣。共來餐受。不言姓字。於此告辭。及就講之辰倏然滿坐。容貌瑰異莫有識者。竟席便散。其感跡徴異為若此也。加以性好山水亟果幽尋。而翼從之聲聞于數里。山人怪視唯見超身。射獵之徒莫不自息。天監年中帝請為家僧。禮問殊積。初戒典東流。人各傳受。所見偏執。妙法猶漏。皇明御㝢掇采群經。圓壇更造文義斯構。事類因果於此載明。有詔令超受菩薩戒。恭惟頂禮如法勤修。上覆齋居宣室。夢其勤行戒品。面申贊悅。時共延美。而超鳴謙蹈禮好靜篤學。從之遊處未覿慍喜之儀。加以形過八尺腰帶十圍。雍容高步當時譽顯。帝又請于惠輪殿講凈名經。上臨聽覽。未啟莊嚴寺。園接連南澗。因構起重房。若鱗相及。飛閣穹隆高籠雲霧。通碧池以養魚蓮。構青山。以棲羽族。列植竹果四面成陰。木禽石獸交橫
【現代漢語翻譯】 現代漢語譯本： 這個人真是君子啊！又善於運用詼諧的言辭，尤其擅長草書和隸書，兼習朱熹和許慎的字型。又精通占卜相面之術。正值齊朝歷數終結，梁朝國運開始之際，超法師顯現於新林，心懷拯救危難的情懷。在信徒之間，他的聲名遠揚。不久，朝廷下達特別敕令，授予他僧正的職位。他在內心修持戒律，外在保持威儀整潔，所有僧人都以他為榜樣。天子提供驛站的供應，詔令配備羊車，以及充足的步行工具和衣服等。自從他的聲名傳播開來，五部（指佛教的五部眾）都遵循他的教導。皇帝認為《般若經》的義理是真諦所歸，特別命令他進行教化引導，因此，請教質疑的聲音此起彼伏，他的辯論就像流水一樣順暢。他又聚集僧眾，在都城講授菩提心義。討論之餘，直到深夜還未就寢。忽然看見一位大力善神，形貌非常端莊美麗。善神說：『我應當率領聚集有緣之人，一起來享用供養。』沒有說出姓名，就告辭離開了。等到講經的時候，突然坐滿了人，容貌奇異，沒有人認識他們。講經完畢后，他們就很快散去了。他感應到的奇異事蹟就是這樣。加上他天性喜愛山水，經常去幽靜的地方尋訪，跟隨他的人的聲音傳到幾里之外。山裡的人奇怪地看著，只看見超法師的身影。打獵的人都自覺地停止了活動。天監年間，皇帝請他做家僧，以非常隆重的禮節來請教。當初戒律傳入東方，人們各自傳授，所見有所偏頗，妙法還有遺漏。皇帝英明，廣泛蒐集經典，重新建造圓壇，使戒律的文義得以構建完善。戒律的事項、類別、因果關係，都在這裡詳細記載。皇帝下詔令超法師受菩薩戒，他恭敬地頂禮，如法地勤奮修持。皇帝又在齋戒的宣室中，夢見他勤奮修行戒律，當面讚揚嘉許。當時人們共同讚美他。而超法師謙虛謹慎，愛好安靜，專心學習，與他相處，從未見過他發怒或高興的樣子。加上他身高超過八尺，腰圍十圍，舉止雍容大方，當時聲譽顯赫。皇帝又請他在惠輪殿講《凈名經》，皇帝親自臨聽。他未開啟莊嚴寺，寺院的園林連線著南澗。因此建造起重重疊疊的房屋，像魚鱗一樣相連。飛閣高聳，高入雲霧。開通碧池來養魚和蓮花，堆砌青山來讓鳥類棲息。遍植竹子和果樹，四面形成綠蔭。木製的鳥和石頭的...
【English Translation】 English version: What a virtuous man this is! He is skilled in using humorous language, especially proficient in cursive and official script, and also studies the styles of Zhu Xi (a famous Confucian scholar) and Xu Shen (a scholar of the Han Dynasty). He is also skilled in divination and face reading. At the end of the Qi Dynasty and the beginning of the Liang Dynasty, Dharma Master Chao appeared in Xinlin, with a heart to save those in distress. Among the believers, his reputation spread far and wide. Soon, the court issued a special decree, granting him the position of Sangha Chief (Sengzheng). He cultivated the precepts internally and maintained dignified conduct externally. All monks took him as an example. The Emperor provided the supplies of the postal station, ordered the provision of a sheep cart, as well as sufficient walking tools and clothing. Since his reputation spread, the five assemblies (referring to the five groups of Buddhist followers) all followed his teachings. The Emperor believed that the meaning of the 'Prajna Sutra' (Bore jing) was the essence of the true meaning, and specially ordered him to teach and guide, therefore, questions and doubts arose one after another, and his debates were as smooth as flowing water. He also gathered monks and lectured on the meaning of Bodhicitta (the mind of enlightenment) in the capital. After the discussions, he did not go to bed until late at night. Suddenly, he saw a powerful and virtuous deity, whose appearance was very dignified and beautiful. The deity said, 'I should lead and gather those who have affinities to come and enjoy the offerings together.' Without saying his name, he bid farewell and left. When the time for lecturing came, the seats were suddenly filled with people, whose appearances were strange, and no one recognized them. After the lecture, they quickly dispersed. The miraculous events he experienced were like this. In addition, he loved mountains and rivers by nature, and often went to secluded places to visit. The sound of those who followed him could be heard for several miles. The people in the mountains looked at him strangely, only seeing the figure of Dharma Master Chao. The hunters consciously stopped their activities. During the Tianjian era, the Emperor invited him to be his family monk, and asked for teachings with very grand ceremonies. In the beginning, when the precepts were introduced to the East, people transmitted them individually, and their views were biased, and the wonderful Dharma was still missing. The Emperor was wise and extensively collected scriptures, rebuilt the circular altar, so that the meaning of the precepts could be constructed perfectly. The matters, categories, causes, and effects of the precepts are recorded here in detail. The Emperor issued an edict ordering Dharma Master Chao to receive the Bodhisattva precepts. He respectfully prostrated and diligently practiced according to the Dharma. The Emperor also dreamed in the Xuan chamber during his fasting that he was diligently practicing the precepts, and praised and commended him in person. At that time, people praised him together. And Dharma Master Chao was humble and cautious, loved quietness, and focused on learning. When getting along with him, he had never been seen angry or happy. In addition, he was more than eight feet tall, with a waist circumference of ten spans, and his demeanor was graceful and generous. At that time, his reputation was prominent. The Emperor also invited him to lecture on the 'Vimalakirti Sutra' (Jingming jing) in the Hui Lun Hall, and the Emperor personally listened. He did not open the Zhuangyan Temple, and the temple's garden was connected to the South Stream. Therefore, he built layers of houses, connected like fish scales. The flying pavilions were towering, high into the clouds. He opened the Bichi Pond to raise fish and lotus flowers, and piled up green mountains for birds to inhabit. He planted bamboo and fruit trees everywhere, forming shade on all sides. Wooden birds and stone...
入出。又羅列童侍雅勝王侯。剖決眾情。一時高望。在位二十餘年。晚以陵谷互遷世相難恃。因自解免閉房養素。以普通七年五月十六日。遷神于寺房。行路殞涕學徒奔赴。凡厥喪事出皆天府。門人追思德澤乃為立碑。湘東王繹。陳郡謝幾卿。各為制文俱鐫墓所。
釋慧約。字德素。姓婁。東陽烏場人也。祖世蟬聯東南冠族。有佔其塋墓者云。後世當有苦行得道者為帝王師焉。母劉氏夢。長人擎金像令吞之。又見紫光繞身。因而有孕。便覺精神爽發思理明悟。及載誕之日。光香充滿身白如雪。時俗因名為靈粲。故風鑒貞簡神志凝靜。撫塵之歲有異凡童。惟聚沙為佛塔。疊石為高座。七歲便求入學。即誦孝經論語。乃至史傳披文見意。宅南有果園。鄰童競采常以為患。乃捨己所得空拳而返。鄉土以蠶桑為業。常懷悲惻。由是不服縑纊。季父喜畋獵化終不改。常嘆曰。飛走之類去人甚遠。好生惡死此情何別。乃絕膻腥。叔父遂避於他里恣行剿戮。夢赤衣使者。手持矛戟謂曰。汝終日殺生。菩薩教化又不能止。促來就死。驚覺汗流。詰旦便毀諸獵具深改前咎。約復至常所獵處。見麋鹿數十頭。騰倚隨之。若有愧謝者。所居僻左不嘗見寺。世崇黃老未聞佛法。而宿習冥感心存離俗。忽值一僧訪以至教。彼乃舉手東指云。
【現代漢語翻譯】 現代漢語譯本：又羅列童僕侍從，比雅勝過王侯。剖析決斷各種事務，一時聲望很高。在位二十餘年，晚年因為山陵和河谷互相遷移，世事變遷難以依賴，於是自己解除職務，閉門修養。在普通七年五月十六日，在寺房中去世。行路的人都哭泣，學徒們奔赴而來。所有喪葬事宜都由官府出資。門人追思他的恩德，於是為他立碑。湘東王繹（Xiangdong Prince Yi），陳郡謝幾卿（Xie Jiqing of Chen Commandery），各自為他撰寫文章，都刻在墓碑上。
釋慧約（Shi Huiyue），字德素（Desu），姓婁（Lou），是東陽烏場人。他的祖輩世代都是東南地區的顯貴家族。有相地的人占卜他的家族墓地時說，後代應當有苦行得道的人成為帝王的老師。他的母親劉氏夢見，一個高大的人拿著金像讓她吞下去，又看見紫色的光芒環繞自身，因此而懷孕。懷孕后便覺得精神爽朗，思路清晰。等到出生的時候，光芒和香氣充滿房間，身體白皙如雪。當時的人們因此稱他為靈粲（Lingcan）。所以他從小就風度貞正簡樸，神志凝靜。年幼的時候就與衆不同，只喜歡堆沙子做佛塔，疊石頭做高座。七歲便開始入學，誦讀《孝經》、《論語》，乃至各種史書傳記，閱讀文字就能理解其中的意思。住宅南邊有個果園，鄰居家的孩子爭相採摘，他常常因此感到憂慮。於是他捨棄自己採摘的果實，空手而回。鄉里以養蠶織絲為業，他常常懷有悲憫之心，因此不穿絲綢衣物。他的季父喜歡打獵，他勸說始終不能改變。他常常嘆息說，飛禽走獸之類，離人很遠，但它們也貪生怕死，這種情感有什麼區別呢？於是他斷絕了葷腥。他的叔父於是搬到別的地方，恣意進行殺戮。夢見一個穿紅衣服的使者，手裡拿著矛戟對他說，你整天殺生，菩薩教化你又不能阻止，快來受死。驚醒后汗流浹背。第二天早上便毀掉了所有的獵具，深刻地改正了以前的過錯。慧約（Huiyue）又來到他叔父經常打獵的地方，看見幾十頭麋鹿，跳躍著依偎著他，好像在愧疚道歉一樣。他居住的地方偏僻簡陋，不曾見過寺廟。世人崇尚黃老之術，沒有聽說過佛法。但他宿世的習氣暗中感應，心中想著遠離世俗。忽然遇到一個僧人來訪，向他講述佛教的教義。他便舉起手指向東方說。
【English Translation】 English version: Moreover, he arranged child servants, surpassing kings and nobles in elegance. He resolved various matters with discernment, gaining high reputation at the time. He held his position for over twenty years. In his later years, realizing the impermanence of the world due to the shifting of hills and valleys, he voluntarily resigned and secluded himself for self-cultivation. On the sixteenth day of the fifth month of the seventh year of the 'Ordinary' era, he passed away in the temple chamber. Travelers wept, and disciples rushed to his side. All funeral expenses were provided by the government. His disciples, in remembrance of his virtues, erected a stele for him. Prince Yi of Xiangdong (Xiangdong Prince Yi) and Xie Jiqing of Chen Commandery (Xie Jiqing of Chen Commandery) each composed inscriptions, which were engraved on his tombstone.
釋慧約 (Shi Huiyue), styled Desu (Desu), with the surname Lou (Lou), was a native of Wuchang in Dongyang. His ancestors were prominent families in the southeast for generations. A geomancer, upon examining his family's burial ground, predicted that a future descendant would be an ascetic who attains enlightenment and becomes a teacher to emperors. His mother, Lady Liu, dreamt of a tall man holding a golden statue, instructing her to swallow it, and also saw purple light surrounding her. Consequently, she became pregnant and felt refreshed in spirit and clear in thought. On the day of his birth, light and fragrance filled the room, and his body was as white as snow. People at the time named him Lingcan (Lingcan). Therefore, from a young age, he possessed uprightness and simplicity, with a serene and focused mind. In his childhood, he was different from ordinary children, only enjoying building stupas with sand and constructing high seats with stones. At the age of seven, he began his studies, reciting the 'Classic of Filial Piety' and the 'Analects,' and even historical biographies, understanding the meaning upon reading the texts. South of his residence was an orchard, which neighboring children would compete to pick from, often causing him distress. Therefore, he would forgo picking fruits himself, returning empty-handed. The local area engaged in sericulture, which often filled him with compassion, and thus he did not wear silk garments. His uncle enjoyed hunting, and despite his persuasion, he remained unchanged. He often lamented, 'Flying and running creatures are far from humans, but they also cherish life and fear death. What difference is there in this sentiment?' Therefore, he abstained from meat and fish. His uncle then moved to another place, indulging in slaughter. He dreamt of a red-clad messenger, holding a spear and halberd, saying to him, 'You kill living beings all day long, and the Bodhisattva's teachings cannot stop you. Come quickly to die.' He awoke in shock, covered in sweat. The next morning, he destroyed all his hunting tools, deeply repenting his past transgressions. Huiyue (Huiyue) then went to the place where his uncle often hunted and saw dozens of deer, leaping and leaning towards him, as if in remorse and apology. The place where he lived was remote and simple, and he had never seen a temple. The world revered Huang-Lao philosophy and had not heard of Buddhism. However, his past habits secretly resonated, and his heart was set on leaving the mundane world. Suddenly, he encountered a monk who visited him and explained the teachings of Buddhism. He then raised his hand and pointed eastward, saying.
剡中佛事甚盛。因乃不見。方悟神人。至年十二始游于剡。遍禮塔廟肆意山川。遠會素心多究經典。故東境謠曰。少達妙理婁居士。宋泰始四年。于上虞東山寺辭親翦落。時年十七。事南林寺沙門慧靜。靜于宋代僧望之首。律行總持。為特進顏延年司空何尚之所重。又隨靜住剡之梵居寺。服勤就養年逾一紀。及靜之云亡。盡心喪之禮。服闋之後。卻粒巖棲。餌以松術。蠲疾延華深有成益。齊竟陵王作鎮禹穴。聞約風德雅相嘆屬。時有釋智秀曇纖慧次等。併名重當鋒同集王坐。約既后至年夏未隆。王便斂躬盡敬。眾咸懷不悅之色。王曰。此上人方為釋門領袖。豈今日而相待耶。故其少為貴勝所崇也如此。齊中書郎汝南周顒為剡令。欽服道素側席加禮。于鐘山雷次宗舊館造草堂寺。亦號山茨。屈知寺任。此寺結宇山椒疏壤幽岫。雖邑居非遠。而蕭條物外。既冥賞素誠。便有終焉之託。颙嘆曰。山茨約主清虛滿世。齊太宰文簡公褚淵。太尉文憲公王儉。佐命一期功高百代。欽風味道共弘法教。淵嘗請講凈名勝鬘。儉亦請開法花大品。淵遇疾晝寢見胡僧云。菩薩當至。尋有道人來者是也。俄而約造焉。遂豁然病癒。即請受五戒。齊給事中婁幼瑜。少有學術。約之族祖也。每見輒趣為禮。或問。此乃君族下班。何乃恭耶。瑜曰。
【現代漢語翻譯】 現代漢語譯本 剡縣（剡中）的佛事非常興盛。因此（婁約）常常隱匿不見，人們這才明白他是神人。到十二歲時才開始在剡縣遊歷，遍禮各處塔廟，盡情遊覽山川。他廣泛結交志同道合的人，深入研究佛經。所以東部地區流傳著這樣的歌謠：『年少通達妙理婁居士』。 宋泰始四年，他在上虞東山寺辭別父母出家，當時十七歲。師從南林寺的沙門慧靜。慧靜是宋代僧人中的領袖人物，精通戒律，總持佛法，受到特進顏延年、司空何尚之的器重。婁約又跟隨慧靜住在剡縣的梵居寺，盡心服侍供養超過十二年。等到慧靜去世，他盡心盡力地辦理喪事。服喪期滿后，他便隱居山巖，以松樹的果實為食，祛除疾病，延年益壽，頗有成效。 齊竟陵王在禹穴鎮守時，聽說了婁約的風度和德行，非常讚賞，想要結交他。當時有釋智秀、曇纖、慧次等人，都是名重一時的人物，一同聚集在竟陵王的府邸。婁約後來才到，當時夏天還沒結束，竟陵王便起身彎腰，表示充分的尊敬。眾人都面露不悅之色。竟陵王說：『這位上人將來會成為佛教界的領袖，難道今天還要怠慢他嗎？』所以婁約年少時就受到權貴名士的推崇，就是這個原因。 齊中書郎汝南人周顒擔任剡縣縣令，欽佩婁約的道行和素養，對他非常尊敬，在鐘山雷次宗的舊館建造了草堂寺，也叫山茨寺，請婁約擔任住持。這座寺廟建在山頂，土地貧瘠，環境幽靜。雖然離縣城不遠，卻非常清靜，超脫世俗。婁約非常欣賞這裡的清幽，便有了在此終老的打算。周顒感嘆道：『山茨寺的住持婁約，他的清虛之名傳遍天下。』 齊太宰文簡公褚淵、太尉文憲公王儉，輔佐朝廷，功高百代，他們都欽佩婁約的風範和道行，共同弘揚佛法。褚淵曾經請婁約講解《維摩詰經》、《勝鬘經》，王儉也請他開講《法華經》、《大品般若經》。褚淵生病時，白天睡覺夢見胡僧說：『菩薩將要到來。』不久之後，果然有道人前來，就是婁約。於是褚淵的病立刻痊癒，便請婁約為他授五戒。齊給事中婁幼瑜，年輕時就有學問，是婁約的族叔。每次見到婁約，總是催促別人向他行禮。有人問：『這是您的族侄，輩分又低，您為什麼這麼恭敬呢？』婁幼瑜說：
【English Translation】 English version Buddhist affairs were very prosperous in Yan County (Shanzhong). Therefore, (Lou Yue) often disappeared from sight, and people then realized that he was a divine being. At the age of twelve, he began to travel in Yan County, paying homage to temples and pagodas everywhere, and enjoying the mountains and rivers to his heart's content. He widely associated with like-minded people and deeply studied Buddhist scriptures. Therefore, a folk song circulated in the eastern region: 'Young Lou Jushi (lay Buddhist) who understands the profound principles'. In the fourth year of the Tai Shi reign of the Song Dynasty, at the age of seventeen, he bid farewell to his parents and became a monk at Dongshan Temple in Shangyu. He became a disciple of the monk Huijing of Nanlin Temple. Huijing was a leading figure among the monks of the Song Dynasty, proficient in precepts and upholding the Dharma. He was highly regarded by Yan Yannian, the Special Advance, and He Shangzhi, the Minister of Works. Lou Yue then followed Huijing to live in Fanju Temple in Yan County, diligently serving and supporting him for more than twelve years. When Huijing passed away, he devoted himself to the funeral rites. After the mourning period, he lived in seclusion in the mountains, eating pine nuts to dispel illness and prolong life, which proved to be quite effective. When Prince Jingling of Qi was stationed in Yuxue, he heard of Lou Yue's demeanor and virtue, and greatly admired him, wanting to befriend him. At that time, there were Shi Zhixiu, Tanqian, Huici, and others, all famous figures of the time, who gathered at the Prince of Jingling's residence. Lou Yue arrived later, when summer had not yet ended, and the Prince of Jingling rose and bowed, expressing full respect. The crowd showed displeasure. The Prince of Jingling said: 'This venerable one will become a leader in the Buddhist community in the future. Should we be disrespectful to him today?' That is why Lou Yue was revered by nobles and celebrities when he was young. Zhou Yong of Runan, the Secretary of the Central Secretariat of Qi, served as the magistrate of Yan County. He admired Lou Yue's Daoist practice and cultivation, and treated him with great respect. He built Caotang Temple, also known as Shanci Temple, at the former residence of Lei Cizong on Zhongshan Mountain, and invited Lou Yue to serve as the abbot. This temple was built on the top of a mountain, with barren land and a secluded environment. Although it was not far from the county seat, it was very quiet and detached from the world. Lou Yue greatly appreciated the tranquility here and planned to spend the rest of his life there. Zhou Yong exclaimed: 'The abbot of Shanci Temple, Lou Yue, his reputation for purity and emptiness is known throughout the world.' Chu Yuan, Duke Wenjian of Qi, and Wang Jian, Duke Wenxian, assisted the court and made great contributions for generations. They both admired Lou Yue's demeanor and Daoist practice, and jointly promoted the Dharma. Chu Yuan once invited Lou Yue to lecture on the 'Vimalakirti Sutra' and the 'Srimala Sutra', and Wang Jian also invited him to lecture on the 'Lotus Sutra' and the 'Mahaprajnaparamita Sutra'. When Chu Yuan was ill, he dreamed during the day of a foreign monk saying: 'The Bodhisattva is about to arrive.' Soon after, a Daoist priest came, who was Lou Yue. As a result, Chu Yuan's illness was immediately cured, and he asked Lou Yue to give him the five precepts. Lou Youyu, a civil servant of Qi, was learned in his youth and was Lou Yue's paternal uncle. Every time he saw Lou Yue, he would urge others to pay their respects to him. Someone asked: 'This is your nephew, and he is of a lower generation. Why are you so respectful?' Lou Youyu said:
菩薩出世方師于天下。豈老夫敬致而已。時人未喻此旨。惟王文憲深以為然。且約孝通冥感思歸遄返。而二親喪亡。並及臨訣。孺慕嬰號不交人世。積時停鄉以開慈道。后還都又住草堂。少傅沈約。隆昌中外任。攜與同行。在郡惟以靜漠自娛。禪誦為樂。異香入室猛獸馴階。常入金華山采桔。或停赤松澗游止。時逢宿火乍屬神光。程異不思故略其事。有道士丁德靜。于館暴亡。傳云。山精所弊。乃要大治祭酒居之。妖猶充斥。長山令徐伯超立議。請約移居曾未浹旬。而神魅弭息。后晝臥見二青衣女子。從澗水出禮悔云。夙障深重墮此水精。晝夜煩惱。即求授戒。自爾災怪永絕。及沈侯罷郡。相攜出都。還住本寺。恭事勤肅禮敬彌隆。文章往復相繼晷漏。以沈詞藻之盛秀出當時。臨官蒞職。必同居府舍。率意往來。未嘗以朱門蓬戶為隔。齊建武中謂沈曰。貧道昔為王褚二公供養。遂居令仆之省。檀越為之當復入地矣。天監元年沈為尚書僕射。啟敕請入省住。十一年臨丹陽尹。無何而嘆。有憂生之嗟。報曰。檀越福報已盡。貧道未得滅度詞旨悽然。俄而沈殞。故其預契未然皆此類也。既而留心方等研精九部。皆蘊匱胸襟陶鎣懷抱。顯說弘通當仁不讓。劬勞汲引隆益群品。皇帝斫雕文璞。信無為道發菩提心。構重云殿。以戒
業精微功德淵廣。既為萬善之本。實亦眾行所先。譬巨海百川之長。若須彌群山之最。三果四向緣此以成。十力三明因茲而立。帝乃博採經教撰立戒品。條草畢舉儀式具陳。製造圓壇用明果極。以為道資人弘理無虛授。事藉躬親民信乃立。且帝皇師臣大聖師友。遂古以來斯道無墜。農軒周孔憲章仁義。況理越天人之外。義超名器之表。以約德高人世道被幽冥。允膺阇梨之尊。屬當智者之號。逡巡退讓情在固執。慇勤勸請辭不獲命。天監十一年始敕引見。事協心期道存目擊。自爾去來禁省禮供優給。至十八年己亥四月八日。天子發弘誓心受菩薩戒。乃幸等覺殿。降雕玉輦。屈萬乘之尊。申在三之敬。暫屏袞服恭受田衣。宣度凈儀曲躬誠肅。於時日月貞華天地融朗。大赦天下率土同慶。自是入見別施漆榻。上先作禮然後就坐。皇儲以下爰至王姬。道俗士庶咸希度脫。弟子著籍者凡四萬八千人。嘗授戒時有一干鵲。歷階而升。狀若餐受。至說戒畢然後飛騰。又嘗述戒。有二孔雀驅斥不去。敕乃聽上。徐行至壇俯頸聽法。上曰。此鳥必欲滅度別受余果。矜其至誠更為說法。后數日二鳥無何同化。又初授戒。夜夢從草堂寺以綿罽席路。直至臺門。自坐禪床。去地數丈。天人圍繞為眾說法。以事而詳。等黃帝之夢往華胥。同目連之
神登兜率。至人行止孰能議之。而愛悅閑靜祥華虛室。寺側依棲咸生慈道。故使麇䴥群于兕虎。鳧鶩狎于鷹鹯。飛走騰伏自相馴擾。非夫仁澤潛化。孰能如此者乎。后靜居閑室忽有野媼。赍書數卷置經案上。無言而出。並持異樹自植于庭云。青庭樹也。約曰。此書美也不我俟看。如其惡也亦不勞視經七日又見一叟請書而退。此樹葉綠花紅扶疏尚在。又感異鳥。身赤尾長形如翡翠。相隨棲息出入樹間。中大通四年夢見舊宅。白壁朱門赫然壯麗。仍發願造寺。詔乃號為本生焉。大同一年又敕。改所居竹山裡。為智者里。縉雲舊壤傳芳圖諜。山川靈異擅奇函夏。福地仙鄉此焉攸立。而約飯餌松術三十餘年。布艾為衣過七十載。鳴謙立操擅望當時。乃以大同元年八月。使人伐門外樹枝曰。輿駕當來勿令妨路。人未之測。至九月六日現疾。北首右脅而臥。神識恬愉了無痛惱。謂弟子曰。我夢四部大眾幡花羅列空中迎我凌雲而去。福報當訖。至十六日敕遣舍人徐儼參疾。答云。今夜當去。至五更二唱異香滿室左右肅然。乃曰。夫生有死自然恒數。勤修念慧勿起亂想。言畢合掌便入涅槃。春秋八十有四。六十三夏。天子臨訣悲慟。僚宰輟聽覽者二旬有一。其月二十九日。于獨龍山寶誌墓左𡒨之。初約臥疾。見一老公執錫來入。及遷化
【現代漢語翻譯】 現代漢語譯本 神登兜率（Tushita heaven，佛教欲界六天之一）。至人的行為舉止，誰又能妄加議論呢？他喜愛清靜安寧，在祥華虛室（Xianghua hermitage）居住。寺廟旁邊，依傍棲息的動物都生出慈悲之心。因此，使得麇䴥（獐鹿）與兕虎（雌性犀牛或老虎）共處，鳧鶩（野鴨）與鷹鹯（老鷹）親近。飛禽走獸，騰躍伏臥，自然地互相馴服，和諧相處。如果不是仁慈的恩澤潛移默化，誰又能做到如此呢？ 後來，他在靜居閑室中，忽然來了一位鄉下老婦，拿著幾卷書放在經案上，一言不發地離開了。同時，她還帶來一棵奇異的樹，親自種植在庭院裡，說：『這是青庭樹（Qingting tree）。』並約定說：『如果這些書是好的，也不要等我看；如果這些書是壞的，也不值得看。』過了七天，又來了一位老翁，取走了那些書就離開了。這棵樹的葉子碧綠，花朵鮮紅，枝繁葉茂，依然存在。 他又感應到奇異的鳥，身子是紅色的，尾巴很長，形狀像翡翠，相隨棲息，出入于樹間。中大通四年（532年），他夢見舊宅，白色的墻壁，紅色的門，顯得非常壯麗。於是發願建造寺廟，皇帝下詔，就命名為本生寺（Bensheng Temple）。大同元年（535年），又下敕令，將他居住的竹山裡（Zhushan village）改為智者里（Zhizhe village）。縉雲（Jinyun）的舊地，流傳著美好的名聲，山川的靈異，擅長於華夏。福地仙鄉，就在這裡建立。 他以飯食和餌料配合松樹的方術，度過了三十多年，用粗布和艾草做衣服，超過了七十載。他謙虛謹慎，樹立了高尚的品德，在當時享有很高的聲望。到了大同元年八月，他派人砍伐門外的樹枝，說：『皇帝的車駕將要到來，不要讓樹枝妨礙了道路。』人們不明白他的意思。到了九月初六，他顯現出疾病，頭朝北，右側臥著。神識安詳愉快，沒有絲毫痛苦煩惱。他告訴弟子們說：『我夢見四部大眾（佛教中的比丘、比丘尼、優婆塞、優婆夷）拿著幡花，羅列在空中迎接我，我將乘雲而去。我的福報將要結束了。』到了十六日，皇帝下敕令派遣舍人徐儼（Xu Yan）來探望他的病情。他回答說：『我今晚就要走了。』到了五更時分，兩次響起奇異的香味，充滿整個房間，左右的人都肅然起敬。於是他說：『生有死是自然恒常的規律。要勤奮地修習念慧，不要生起雜亂的妄想。』說完，合掌便進入了涅槃。享年八十四歲，僧臘六十三年。天子臨終訣別，悲痛不已，官員們停止了聽政，觀看的人有二十天之久。當月二十九日，在獨龍山（Dulong Mountain）寶誌（Baozhi）墓的左邊安葬了他。當初，他臥病時，看見一位老翁拿著錫杖進來。等到遷化之後……
【English Translation】 English version He ascended to Tushita heaven (one of the six heavens in the desire realm of Buddhism). Who can presume to judge the actions of a perfected being? He loved tranquility and resided in the Xianghua hermitage. The animals dwelling near the temple developed compassionate hearts. Consequently, musk deer coexisted with female rhinoceroses or tigers, and wild ducks mingled with eagles. Birds and beasts, leaping and crouching, naturally tamed each other and lived in harmony. If not for the subtle influence of benevolent grace, who could achieve such a thing? Later, while he was in his quiet hermitage, an elderly village woman suddenly arrived, placing several scrolls on the scripture table without a word before departing. At the same time, she brought a peculiar tree, planting it herself in the courtyard, saying, 'This is a Qingting tree.' She stipulated, 'If these books are good, do not wait for me to read them; if they are bad, they are not worth reading.' After seven days, an old man came, took the books, and left. The tree's leaves remained verdant, its flowers crimson, and its branches lush. He also sensed extraordinary birds, their bodies red, their tails long, resembling kingfishers, accompanying him, dwelling and moving among the trees. In the fourth year of the Datong era (532 AD), he dreamed of his old residence, its white walls and red doors appearing magnificent. He then vowed to build a temple, and the emperor decreed it be named Bensheng Temple. In the first year of the Datong era (535 AD), another imperial edict renamed his village, Zhushan village, to Zhizhe village. The old land of Jinyun was renowned for its excellent reputation, and the spiritual wonders of its mountains and rivers excelled throughout China. A blessed and sacred place was established here. He spent over thirty years consuming rice and bait combined with pine tree techniques, and wore clothing made of coarse cloth and mugwort for over seventy years. He was humble and cautious, establishing noble virtues, and enjoyed a high reputation at the time. In the eighth month of the first year of the Datong era, he sent someone to cut the branches outside the gate, saying, 'The emperor's carriage is coming, do not let the branches obstruct the road.' People did not understand his meaning. On the sixth day of the ninth month, he showed signs of illness, lying with his head to the north and his right side down. His spirit was peaceful and joyful, without any pain or distress. He told his disciples, 'I dreamed that the fourfold assembly (bhikkhus, bhikkhunis, upasakas, and upasikas in Buddhism) held banners and flowers, arrayed in the sky to welcome me, and I will ascend on the clouds. My blessings are coming to an end.' On the sixteenth day, the emperor sent the attendant Xu Yan to inquire about his condition. He replied, 'I will leave tonight.' At the fifth watch, a strange fragrance filled the room twice, and those around him were solemn and respectful. Then he said, 'Birth and death are natural and constant laws. Diligently cultivate mindfulness and wisdom, and do not give rise to confused thoughts.' After saying this, he joined his palms and entered Nirvana. He was eighty-four years old, with sixty-three years as a monk. The emperor mourned his passing, and officials ceased their duties, with onlookers for twenty days. On the twenty-ninth day of that month, he was buried to the left of Baozhi's tomb on Dulong Mountain. Initially, when he was ill, he saw an old man enter with a staff. After his passing...
日。諸僧咸卜寺之東巖。帝乃改葬獨龍。抑其前見之叟。則志公相迎者乎。又臨終夜所乘青牛忽然鳴吼淚下交流。至葬日敕使牽從部伍發寺至山。吼淚不息。又建塔之始。白鶴一雙繞墳鳴淚聲其哀婉。葬后三日欻然永逝。下敕豎碑墓左。詔王筠為文。
釋曇鸞。或為巒。未詳其氏。雁門人。家近五臺山。神蹟靈怪逸於民聽。時未志學。便往尋焉備覿遺蹤。心神歡悅便即出家。內外經籍具陶文理。而於四論佛性彌所窮研。讀大集經。恨其詞義深密難以開悟。因而註解。文言過半便感氣疾。權停筆功周行醫療。行至汾川秦陵故墟。入城東門上望青宵。忽見天門洞開。六慾階位上下重複歷然齊睹。由斯疾愈。欲繼前作。顧而言曰。命惟危脆不定其常。本草諸經具明正治。長年神仙往往間出。心願所指修習斯法。果克既已方崇佛教不亦善乎。承江南陶隱居者方術所歸。廣博弘贍海內宗重。遂往從之。既達梁朝。時大通中也。乃通名云。北國虜僧曇鸞故來奉謁。時所司疑為細作。推勘無有異詞。以事奏聞。帝曰斯非覘國者。可引入重云殿。仍從千迷道。帝先於殿隅卻坐繩床。衣以袈裟覆以納帽。鸞至殿前顧望無承對者。見有施張高座上安幾拂正在殿中傍無餘座。徑往升之豎佛性義。三命帝曰。大檀越。佛性義深。略已標敘
。有疑賜問。帝卻納帽便以數關往復。因曰。今日向晚明須相見。鸞從座下仍前直出。詰曲重沓二十餘門。一無錯誤。帝極嘆訝曰。此千迷道。從來舊侍往還疑阻。如何一度遂乃無迷。明旦引入太極殿。帝降階禮接。問所由來。鸞曰。欲學佛法限年命促減。故來遠造陶隱居求諸仙術。帝曰。此傲世遁隱者。比屢徴不就任往造之。鸞尋致書通問。陶乃答曰。去月耳聞音聲。茲辰眼受文字。將由頂禮歲積。故使應真來儀。正爾整拂藤蒲具陳花水。端襟斂思佇耹警錫也。及屆山所接對欣然。便以仙經十卷。用酬遠意。還至浙江。有鮑郎子神者。一鼓涌浪七日便止。正值波初無由得度。鸞便往廟所以情祈告。必如所請當爲起廟。須臾神即見形。狀如二十。來告鸞曰。若欲度者明旦當得。愿不食言。及至明晨濤猶鼓怒。才入船里帖然安靜。依期達帝具述由緣。有敕為江神更起靈廟。因即辭還魏境。欲往名山依方修治。行至洛下。逢中國三藏菩提留支。鸞往啟曰。佛法中頗有長生不死法勝此土仙經者乎。留支唾地曰。是何言歟。非相比也。此方何處有長生法。縱得長年少時不死。終更輪迴三有耳。即以觀經授之曰。此大仙方。依之修行當得解脫生死。鸞尋頂受。所赍仙方併火焚之。自行化他流靡弘廣。魏主重之號為神鸞焉。下敕令
【現代漢語翻譯】 現代漢語譯本 有人如有疑問可以提出來。皇帝收回帽子，就用之前多次的問答來驗證他。然後說：『今天時間不早了，明天一定要再見面。』劉鸞從座位下出來，仍然像之前一樣徑直走出去，經過曲折重疊的二十多道門，沒有一點錯誤。皇帝非常驚歎地說：『這個千迷道，向來連舊的侍從往來都會迷路，怎麼他只走了一次就能沒有迷路呢？』第二天，皇帝引他進入太極殿，走下臺階用禮節接待他，問他從哪裡來。劉鸞說：『我想學習佛法，但又擔心壽命不長，所以遠道去拜訪陶隱居（陶弘景的隱居之處），想求一些長生不老的仙術。』皇帝說：『這位是傲世遁隱的人，我多次徵召他都不來，你竟然能拜訪到他。』劉鸞隨即呈上書信問候。陶隱居回信說：『上個月我好像聽到了你的聲音，今天親眼看到了你的文字，這都是因為我常年頂禮佛的緣故，所以才感應到你應該來訪。我正在整理藤席蒲墊，準備好花和水，端正衣襟，收斂思緒，等待著聽到你那警醒世人的錫杖聲。』等到劉鸞到達山中拜訪他時，陶隱居非常高興地接待了他，並用十卷仙經來酬謝他遠道而來的心意。劉鸞返回浙江時，遇到一個叫鮑郎子的神，他一發怒就會掀起巨浪，持續七天才能平息。當時正趕上波濤洶涌，無法渡過。劉鸞就前往廟宇，帶著誠意祈禱，說如果能如他所愿，他一定會為神建造廟宇。一會兒，神就顯現出身形，看起來像二十歲的年輕人，來告訴劉鸞說：『如果你想渡河，明天就可以渡過，希望你不要食言。』等到第二天早上，波濤仍然洶涌，但劉鸞一進入船里，海面就立刻平靜下來。劉鸞按期到達，向皇帝詳細敘述了事情的經過。皇帝下令為江神重新建造靈廟。劉鸞因此辭別，返回魏國境內，想去名山按照方法修行。走到洛陽時，遇到了來自中國的三藏法師菩提留支（Bodhiruci，北魏時期的著名譯經師）。劉鸞前去請教說：『佛法中是否有長生不死的方法，比我們這裡的仙經更好呢？』菩提留支朝地上吐了口唾沫說：『這是什麼話！這根本不能相比。這裡哪裡有長生不死的方法？即使能活得很長，暫時不死，最終還是要輪迴於三界之中。』隨即把《觀經》（《觀無量壽經》的簡稱）傳授給他，說：『這是最好的仙方，按照它修行，就能解脫生死。』劉鸞立刻接受，把所帶的仙方全部燒掉，自己修行並教化他人，使佛法廣泛流傳。魏國的皇帝非常器重他，稱他為神鸞。下令……
【English Translation】 English version If anyone has doubts, feel free to ask. The Emperor took back his hat and used the previous multiple Q&A sessions to verify him. Then he said, 'It's getting late today, we must meet again tomorrow.' Liu Luan came out from under the seat and walked straight out as before, passing through more than twenty winding and overlapping doors without a single mistake. The Emperor was very amazed and said, 'This is the Thousand Maze Path, even the old servants get lost when they come and go. How could he not get lost after only walking it once?' The next day, the Emperor led him into the Taiji Hall, came down the steps to greet him with courtesy, and asked him where he came from. Liu Luan said, 'I want to learn the Buddha's teachings, but I am worried that my life is short, so I came from afar to visit Tao Yinju (Tao Hongjing's hermitage) to seek some immortal arts for longevity.' The Emperor said, 'This is a reclusive person who disdains the world. I have repeatedly summoned him, but he has not come. You were actually able to visit him.' Liu Luan then presented a letter of greetings. Tao Yinju replied, 'Last month I seemed to hear your voice, and today I saw your words with my own eyes. This is all because I have been prostrating to the Buddha for many years, so I sensed that you should come to visit. I am tidying up the rattan mats, preparing flowers and water, straightening my clothes, concentrating my thoughts, and waiting to hear the sound of your staff that awakens the world.' When Liu Luan arrived at the mountain to visit him, Tao Yinju received him with great joy and used ten volumes of immortal scriptures to reward him for his long journey. When Liu Luan returned to Zhejiang, he encountered a god named Bao Langzi, who would stir up huge waves when he was angry, which would take seven days to subside. At that time, the waves were raging, and there was no way to cross. Liu Luan went to the temple and prayed sincerely, saying that if he could get his wish, he would build a temple for the god. After a while, the god appeared in the form of a young man of about twenty years old and told Liu Luan, 'If you want to cross the river, you can cross tomorrow, I hope you will not break your promise.' The next morning, the waves were still raging, but as soon as Liu Luan entered the boat, the sea immediately calmed down. Liu Luan arrived on schedule and told the Emperor in detail what had happened. The Emperor ordered the Jiang God to rebuild the Ling Temple. Liu Luan then bid farewell and returned to the territory of Wei, wanting to go to a famous mountain to practice according to the method. When he arrived in Luoyang, he met Bodhiruci (a famous translator of scriptures in the Northern Wei Dynasty), a Tripitaka master from China. Liu Luan went to ask, 'Is there a method of immortality in Buddhism that is better than our immortal scriptures here?' Bodhiruci spat on the ground and said, 'What are you talking about! There is no comparison at all. Where is there a method of immortality here? Even if you can live a long time and not die for a while, you will eventually be reincarnated in the Three Realms.' Then he taught him the 'Contemplation Sutra' (short for 'The Sutra of Visualization of the Buddha of Immeasurable Life'), saying, 'This is the best immortal prescription. If you practice according to it, you can be liberated from birth and death.' Liu Luan immediately accepted it and burned all the immortal prescriptions he had brought with him, practicing himself and teaching others, so that the Buddha's teachings spread widely. The Emperor of Wei valued him very much and called him Shenluan (Divine Luan). Ordered...
住并州大寺。晚復移住汾州北山石壁玄中寺。時往介山之陰。聚徒蒸業。今號鸞公巖是也。以魏興和四年。因疾卒于平遙山寺。春秋六十有七。臨至終日。幡花幢蓋高映院宇。香氣𤑫勃音聲繁鬧。預登寺者並同矚之。以事上聞。敕乃葬于汾西泰陵文谷。營建㙛塔併爲立碑。今並存焉。然鸞神宇高遠機變無方。言晤不思動與事會。調心練氣對病識緣。名滿魏都。用為方軌。因出調氣論。又著作王邵。隨文注之。又撰禮凈土十二偈。續龍樹偈后。又撰安樂集兩卷等。廣流於世。仍自號為有魏玄簡大士云。
釋慧韶。姓陳氏。本穎川太丘之後。避亂居於丹陽之田里焉。性恬虛寡嗜慾。沉毅少言。童幼早孤依兄而長。悌友之至聞于閭閻。十二厭世出家。具戒便游京楊。聽莊嚴旻公講釋成論。才得兩遍記注略盡。謂同學慧峰曰。吾沐道日少便知旨趣。斯何故耶。將非所聞義淺。為是善教使然乎。乃試聽開善藏法師講。遂覺理與言玄。便盡心鉆仰。當夕感夢。往開善寺採得李子數斛。撮欲啖之先得枝葉。覺而悟曰。吾正應從學必踐深極矣。尋爾藏公遷化。有龍光寺綽公繼踵傳業。便回聽焉。既闕論本制不許住。惟有一帔又屬嚴冬。便撤之用充寫論。忍寒連噤。方得預聽文義。兼善獨見之明卓高眾表。辯滅諦為本有。用粗細而
【現代漢語翻譯】 現代漢語譯本： 居住在并州大寺。後來又移居到汾州北山石壁玄中寺。當時前往介山北面，聚集門徒從事佛業，現在被稱為鸞公巖就是這裡。在魏興和四年，因病圓寂于平遙山寺，享年六十七歲。臨終時，幡旗、鮮花、幢幡、寶蓋高高地映照著寺院，香氣濃郁，音聲喧鬧。預先登上寺院的人都一同看到了這一景象。將此事上報朝廷，朝廷下令安葬在汾西泰陵文谷，建造佛塔並立碑紀念，如今都還存在。然而鸞公的神宇高遠，機變莫測，言語不假思索，行動與事理相合。他善於調心練氣，能根據病癥識別因緣，名聲傳遍魏都，被奉為行為的準則。因此著有《調氣論》，又著作《王邵》，並隨文註釋。又撰寫《禮凈土十二偈》，接續在龍樹菩薩的偈頌之後。又撰寫《安樂集》兩卷等，廣泛流傳於世。他自稱為有魏玄簡大士。
釋慧韶，姓陳，是穎川太丘陳氏的後代。爲了躲避戰亂，居住在丹陽的田野鄉村。他生性恬淡虛靜，寡慾，沉穩堅毅，沉默寡言。童年時就成了孤兒，依靠哥哥長大。他友愛兄弟，名聲傳遍鄉里。十二歲時厭倦世俗而出家，受具足戒后便遊歷京城和揚州，聽莊嚴寺的旻公講解《成實論》。才聽了兩遍，就能記住並大致理解其中的內容。他告訴同學慧峰說：『我接觸佛法的時間不長，卻很快就能領會其中的旨趣，這是什麼原因呢？難道是因為所聽的義理淺顯，還是因為善知識的教導使然呢？』於是試著聽開善寺的藏法師講解，便覺得義理深奧玄妙，於是盡心鉆研仰慕。當晚夢見自己去開善寺採摘李子，得到好幾斛，想要吃的時候先得到了枝葉。醒來后領悟到：『我正應該跟隨藏法師學習，必定能達到精深極高的境界。』不久藏法師圓寂，有龍光寺的綽公繼承了他的事業，於是又回去聽綽公講法。因為缺少《成實論》的原本，寺院不允許他居住。只有一件帔衣，又正值寒冬，便把它撤下來用來抄寫《成實論》。忍受著寒冷，才得以聽聞其中的文義。他兼具善於獨立思考的才能，卓越超群。他認為滅諦是本有的，用粗細來區分。
【English Translation】 English version: He resided at the Great Temple in Bingzhou. Later, he moved to the Xuanzhong Temple on the Stone Cliff of Northern Mountain in Fenzhou. At that time, he went to the north side of Jieshan Mountain, gathering disciples to engage in Buddhist practices. This place is now known as Luangong Rock. In the fourth year of the Xinghe era of the Wei dynasty, he passed away due to illness at a mountain temple in Pingyao, at the age of sixty-seven. As he approached his final day, banners, flowers, streamers, and canopies brightly illuminated the temple courtyard. Fragrant aromas filled the air, and sounds of music and activity were abundant. Those who had previously ascended to the temple all witnessed this scene. The matter was reported to the imperial court, and an edict was issued to bury him in the Wengu Valley of the Tailiang Mausoleum in Fenxi, to build a pagoda and erect a stele in his memory, which still exist today. However, Master Luan's spiritual presence was lofty and far-reaching, his adaptability boundless. His words were spontaneous, and his actions aligned with events. He was skilled in regulating the mind and cultivating qi, and he could recognize the causes of illnesses. His fame spread throughout the Wei capital, and he was regarded as a model of conduct. Therefore, he authored the 'Treatise on Regulating Qi,' and also wrote about Wang Shao, annotating it along with the text. He also composed 'Twelve Verses in Praise of the Pure Land,' following the verses of Nagarjuna (Longshu, a famous Buddhist philosopher). He also wrote the 'Collection of Peaceful Bliss' in two volumes, which widely circulated in the world. He referred to himself as the Great Scholar Xuanjian of the Wei dynasty.
The monk Huishao, whose surname was Chen, was a descendant of the Chen family of Taiqiu in Yingchuan. To escape the chaos of war, he resided in the rural countryside of Danyang. He was by nature tranquil and detached, with few desires, resolute and taciturn. He became an orphan at a young age and was raised by his elder brother. His fraternal love was renowned throughout the village. At the age of twelve, he became weary of the world and renounced his home life, taking the full precepts and then traveling to the capitals of Jing and Yang. He listened to the Venerable Min of Zhuangyan Temple explain the 'Tattvasiddhi Shastra' (Chengshi Lun, a key text in the Satyasiddhi school). After listening to it only twice, he was able to remember and roughly understand its contents. He said to his fellow student Huifeng, 'I have not been exposed to the Dharma for long, yet I quickly grasp its essence. What is the reason for this? Is it because the doctrines I have heard are shallow, or is it due to the skillful teachings of a virtuous teacher?' So he tried listening to the Dharma Master Zang of Kaisan Temple explain the Dharma, and he immediately felt that the principles were profound and mysterious, so he devoted himself to studying and admiring them. That night, he had a dream in which he went to Kaisan Temple to pick plums, obtaining several bushels, and before eating them, he first obtained the branches and leaves. Awakening, he realized, 'I should indeed study with Dharma Master Zang, and I will surely attain a profound and supreme state.' Soon after, Dharma Master Zang passed away, and the Venerable Chuo of Longguang Temple succeeded him in transmitting the teachings, so he returned to listen to Venerable Chuo. Because he lacked the original text of the 'Tattvasiddhi Shastra,' the temple did not allow him to stay. He only had a single 'piyi' (a type of robe), and it was the middle of winter, so he took it apart and used it to copy the 'Tattvasiddhi Shastra.' Enduring the cold, he was able to hear the meaning of the text. He also possessed the ability to see things independently, surpassing the masses. He argued that 'Nirvana' (Mie Di, the cessation of suffering) is inherently existent, using the coarse and fine to differentiate.
折心。時以為穿鑿有神思也。梁武陵王出鎮庸蜀。聞彼多參義學。必須碩解弘望。方可開宣。眾議薦舉皆不合意。王曰。憶往年法集有傖僧韶法師者。乃堪此選耳。若得同行。想能振起邊服。便邀之至蜀。于諸寺講論開道如川流。當於龍淵寺披講將訖。靜坐房中感見一神。青衣帢服致敬曰。愿法師常在此弘法。當相擁衛。言訖而隱。遂接席數遍。清悟繁結。昔在楊都嘗苦氣疾。綴慮恒動。及至蜀講眾病皆除。識者以為寺神之所護矣。於時成都法席恒並置三四。法鼓齊振競敞玄門。而韶聽徒濟濟莫斯為盛。又率諸聽侶。諷誦涅槃大品。人各一卷合而成部。年恒數集倫次誦之。如有謬忘及講聽眠失者。皆代受罰。對眾謝曰。斯則訓導不明耳。故身令獎物。其勤至若此。武陵佈政于蜀。每述大乘及三藏等論。沙門寶彖保該智空等。並後進峰岫。參預撰集。勒卷既成。王賜錢十萬。即于龍淵寺分贍學徒頻教令掌僧都。苦辭不受。性不乘騎。雖貴勝請講逢值泥雨。輒自策杖戴笠。履芒屩而赴會焉。少而齋潔不涉珍羞。后遇時患藥雜䐗脂。拒而不服。非時漿飲故絕生常。候病者仰觀。顏色怡悅禮誦不替。當似微差。乃告曰。吾今無處不痛。如壞車行路常欲摧折。但自強耳。恨所營尊像未就。吾將去矣。遺屬道俗憑為莊嚴。便洗浴剃
【現代漢語翻譯】 現代漢語譯本： 折心。當時人們認為韶法師的解讀深刻且富有神思。梁朝的武陵王出鎮庸蜀（今四川一帶）。聽說那裡有很多僧人研究佛學，必須要有學識淵博、聲望很高的人，才能弘揚佛法。大家推薦的人選都不合武陵王的心意。武陵王說：『我記得以前的法會上，有個叫韶法師的僧人，他可以勝任這個任務。如果能和他一起去，想必能振興邊疆地區的佛法。』於是就邀請韶法師前往蜀地。他在各個寺廟講經說法，如同川流不息。當在龍淵寺講經快要結束時，韶法師在房中感到一位神靈顯現，穿著青色的衣服，戴著帽子，向他致敬說：『希望法師常住此地弘揚佛法，我當守護您。』說完就消失了。於是韶法師又繼續講經數遍，清晰地解釋了許多複雜的問題。 韶法師以前在楊都（今江蘇揚州）時，經常患氣疾，思慮過多。到了蜀地講經后，所有的疾病都消失了。有見識的人認為這是寺廟神靈的庇護。當時成都的法會經常同時舉辦三四場，法鼓齊鳴，競相敞開佛法之門。而韶法師的聽眾最多，場面最為盛大。韶法師還帶領聽眾，諷誦《涅槃經》的大品，每人誦讀一卷，合起來成為一部完整的經書。每年都要聚集數次，按照順序誦讀。如果有人讀錯或者在聽講時打瞌睡，韶法師都會代替他們接受懲罰，並當眾謝罪說：『這是我教導不力啊，所以要親自接受懲罰。』他的勤奮就是這樣。武陵王在蜀地執政期間，經常講述大乘佛法以及三藏等論著。沙門寶彖（僧人名），保該（僧人名），智空（僧人名）等，都是後起之秀，參與了撰寫和編輯工作。書卷完成後，武陵王賞賜了十萬錢。韶法師隨即在龍淵寺將錢財分給學習佛法的僧人，並多次教導他們要掌管好僧團事務。韶法師堅決推辭不受。他平生不騎馬。即使有達官貴人邀請他講經，遇到下雨天，他也會自己拄著枴杖，戴著斗笠，穿著草鞋前去赴會。他從小就持齋守戒，不吃珍貴的食物。後來生病時，醫生開的藥中含有動物油脂，他拒絕服用。他也不喝非時漿飲（指中午以後飲用的飲料），一直如此。當有人來看望他的病情時，他總是面帶笑容，禮佛誦經從不間斷。當病情稍微好轉時，他就說：『我現在渾身疼痛，就像一輛破車在路上行駛，隨時都要散架。但我會盡力支撐。遺憾的是，我所營建的佛像還沒有完成，我就要走了。』他囑咐僧人和信徒們要為他莊嚴佛像。然後他洗浴剃頭
【English Translation】 English version: 'Zhe Xin' (折心, literally 'Folding the Mind'). At that time, people thought that the interpretations of Dharma Master Shao were profound and full of divine inspiration. Prince Wuling of the Liang Dynasty was stationed in Yongshu (庸蜀, roughly present-day Sichuan). He heard that there were many monks studying Buddhism there, and it was necessary to have someone with extensive knowledge and high reputation to promote the Dharma. The candidates recommended by everyone did not meet the Prince's expectations. The Prince said, 'I remember that at a Dharma assembly in the past, there was a monk named Dharma Master Shao (韶法師), who is capable of this task. If he can go with me, I think he can revitalize Buddhism in the border areas.' So he invited Dharma Master Shao to Shu. He lectured and preached in various temples, like a continuous stream. When the lecture at Longyuan Temple (龍淵寺) was about to end, Dharma Master Shao felt a deity appear in his room, wearing a blue robe and hat, paying respect to him and saying, 'I hope that the Dharma Master will always stay here to promote the Dharma, and I will protect you.' After saying that, he disappeared. So Dharma Master Shao continued to lecture several times, clearly explaining many complex issues. Dharma Master Shao used to suffer from qi disease (氣疾, a type of respiratory illness) and excessive thinking when he was in Yangdu (楊都, present-day Yangzhou). After arriving in Shu to lecture, all his illnesses disappeared. Knowledgeable people believed that this was the protection of the temple's deity. At that time, three or four Dharma assemblies were often held simultaneously in Chengdu, with Dharma drums sounding together, competing to open the door to Buddhism. And Dharma Master Shao had the most listeners, and the scene was the most grand. Dharma Master Shao also led the listeners to chant the 'Great Chapter' of the 'Nirvana Sutra' (涅槃經), with each person reciting one scroll, which together formed a complete sutra. They gathered several times a year and recited in order. If someone made a mistake or fell asleep while listening, Dharma Master Shao would accept the punishment on their behalf and apologize to the public, saying, 'This is because I have not taught well, so I must personally accept the punishment.' That's how diligent he was. During Prince Wuling's administration in Shu, he often lectured on Mahayana Buddhism and the Tripitaka (三藏) and other treatises. Shramana Bao Xuan (寶彖, monk's name), Bao Gai (保該, monk's name), Zhi Kong (智空, monk's name), etc., were all rising stars who participated in the writing and editing work. After the volumes were completed, Prince Wuling rewarded them with 100,000 coins. Dharma Master Shao immediately distributed the money to the monks studying Buddhism at Longyuan Temple and repeatedly taught them to manage the affairs of the Sangha (僧團, monastic community) well. Dharma Master Shao firmly declined to accept the position. He never rode a horse in his life. Even if dignitaries invited him to lecture, if it rained, he would walk with a cane, wearing a bamboo hat and straw sandals to attend the meeting. He had been observing vegetarianism and abstinence since he was young, and did not eat precious foods. Later, when he fell ill, the medicine prescribed by the doctor contained animal fat, which he refused to take. He also did not drink non-seasonal beverages (非時漿飲, drinks consumed after noon), and had always been like this. When someone came to visit his illness, he always had a smile on his face, and never stopped worshiping the Buddha and chanting scriptures. When his condition improved slightly, he said, 'I am now in pain all over my body, like a broken car driving on the road, about to fall apart at any time. But I will try my best to support it. It is a pity that the Buddha statue I am building has not yet been completed, and I am about to leave.' He instructed the monks and believers to decorate the Buddha statue for him. Then he bathed and shaved his head.
發剪爪禮拜嗽口。坐于龍淵寺摩訶堂中。奄然而卒。春秋五十有四。即天監七年七月三日也。時成都民應始豐者。因病氣絕而心上溫。五日方醒云。被攝至閻王所。聞處分云。迎韶法師。須臾便至。王下殿合掌頂禮更無言說。惟畫文書作大政之字。韶便出外。坐于曠路樹下。見一少童以漆柳箕擎生袈裟令韶著之。有數十僧來迎。豐惟識智慈二禪師。幡花列道騰飛而去。又當終夕有安浦寺尼。久病悶絕。及后醒云。送韶法師及五百僧。登七寶梯。到天宮殿講堂中。其地如水精。牀蓆華整。亦有麈尾幾案。蓮華滿地。韶就座談說。少時便起。送別者。令歸。其生滅冥祥感見類此。
釋慧皎。未詳氏族。會稽上虞人。學通內外博訓經律。住嘉祥寺。春夏弘法秋冬著述。撰涅槃義疏十卷及梵網經疏行世。又以唱公所撰名僧頗多浮沉。因遂開例成廣。著高僧傳一十四卷。其序略云。前之作者。或嫌以繁廣刪減其事。而抗跡之奇多所遺削。謂出家之士處國賓王。不應勵然自遠高蹈獨絕尋辭榮棄愛本以異俗為賢。若此而不論竟何所紀。又云。自前代所撰。多曰名僧。然名者本實之賓也。若實行潛光。則高而不名。若寡德適時。則名而不高。名而不高本非所紀。高而不名則備今錄。故省名音代以高字。傳成通國傳之。實為龜鏡。
【現代漢語翻譯】 現代漢語譯本：剃髮、剪指甲、行禮、嗽口后，（韶法師）在龍淵寺摩訶堂中安詳圓寂。享年五十四歲。時間是天監七年七月初三。當時成都的百姓應始豐，因為生病氣絕，但心口還有溫度。五天後醒來說，被帶到閻王那裡。聽到閻王吩咐說：『迎接韶法師。』一會兒韶法師就到了。閻王走下殿堂，合掌頂禮，沒有多餘的言語，只是畫文書，寫『大政』二字。韶法師便走出外面，坐在曠野路邊的樹下。看見一個少童用漆柳條編的箕，托著新的袈裟，讓韶法師穿上。有幾十個僧人前來迎接，應始豐只認得智慈二位禪師。幡花排列在道路兩旁，（韶法師）騰空飛去。又在（韶法師）圓寂的當晚，有安浦寺的尼姑，久病昏迷不醒。之後醒來說，她護送韶法師和五百僧人，登上七寶階梯，到達天宮殿的講堂中。那裡的地面像水晶一樣，床鋪坐席華麗整潔，也有拂塵、幾案。蓮花鋪滿地面。韶法師就座談論佛法。過了一會兒便起身，送別的人，讓他們回去。這類關於（韶法師）生滅的冥祥感應的事蹟很多。
釋慧皎，籍貫不詳，是會稽上虞人。精通內外典籍，廣泛研究經律。住在嘉祥寺，春夏講經說法，秋冬撰寫著作。撰寫了《涅槃義疏》十卷，以及《梵網經疏》流傳於世。又因為（前人）唱公所撰寫的名僧傳記，其中人物的評價頗多浮沉不定之處，因此就此開創先例，加以擴充，撰寫了《高僧傳》一十四卷。他的序言大概是說，之前的作者，或者嫌內容繁雜而刪減事蹟，以致於那些行為奇異的人士，他們的事蹟大多被遺漏刪削。認為出家之人，身處國家，被君王以賓客之禮相待，不應該勉強自己遠離塵世，高蹈隱居，獨自超脫；探尋捨棄榮華富貴和情愛的本意，本來就是爲了以不同於世俗為賢德。如果這些都不記載，那究竟要記載什麼呢？又說，從前代所撰寫的傳記，大多叫做《名僧傳》。然而『名』是『實』的賓客。如果實際修行潛藏光芒，那麼就高尚而不出名；如果缺少德行卻適應時勢，那麼就出名而不高尚。出名而不高尚，本來就不是（本書）所要記載的；高尚而不出名，那麼就全部收錄在本書中。所以省略『名』字，用『高』字代替。傳記寫成后，在全國流傳，實際上可以作為借鑑。
【English Translation】 English version: After shaving his head, cutting his nails, bowing, and rinsing his mouth, (Dharma Master Shao) passed away peacefully in the Mahā Hall of Longyuan Monastery. He lived to the age of fifty-four. The time was the third day of the seventh month of the seventh year of the Tianjian era. At that time, a commoner named Ying Shifeng from Chengdu, due to illness, stopped breathing, but his chest was still warm. After five days, he woke up and said that he had been taken to King Yama's place. He heard King Yama instructing: 'Welcome Dharma Master Shao.' Soon Dharma Master Shao arrived. King Yama descended from his palace, put his palms together, and bowed respectfully, without saying anything more, only drawing documents and writing the characters 'Great Governance'. Dharma Master Shao then went outside and sat under a tree by the roadside in the wilderness. He saw a young boy holding a new kasaya (robe) on a lacquered willow basket, asking Dharma Master Shao to put it on. Dozens of monks came to greet him, and Ying Shifeng only recognized the two meditation masters, Zhici and Zhici. Banners and flowers lined the road, and (Dharma Master Shao) soared into the sky. Also, on the night of (Dharma Master Shao)'s passing, a nun from Anpu Monastery, who had been ill and unconscious for a long time, woke up later and said that she escorted Dharma Master Shao and five hundred monks, ascended the seven-jeweled ladder, and arrived at the lecture hall in the heavenly palace. The ground there was like crystal, and the beds and seats were magnificent and tidy, with fly-whisks and desks. Lotuses covered the ground. Dharma Master Shao took his seat and discussed the Dharma. After a while, he got up and sent off those who were seeing him off, asking them to return. Such miraculous and auspicious events related to (Dharma Master Shao)'s birth and death are numerous.
The Venerable Huijiao, whose family origin is unknown, was a native of Shangyu in Kuaiji. He was proficient in both internal and external scriptures and extensively studied the sutras and vinaya. He resided in Jiashiang Monastery, lecturing on the Dharma in spring and summer, and writing in autumn and winter. He wrote the ten-volume 'Nirvana Commentary' and the 'Brahma Net Sutra Commentary', which were circulated in the world. Furthermore, because the biographies of eminent monks written by (the predecessor) Chang Gong had many inconsistencies in the evaluation of the figures, he took this as an opportunity to create a precedent and expand upon it, writing the fourteen-volume 'Biographies of Eminent Monks'. His preface roughly states that previous authors, either disliking the complexity and length, reduced the events, so that the deeds of those with extraordinary conduct were mostly omitted and deleted. They believed that monks, residing in the country and treated as guests by the king, should not force themselves to stay away from the world, living in seclusion and transcending alone; exploring the original intention of abandoning glory, wealth, and love, which was originally to regard being different from the world as virtuous. If these are not recorded, then what should be recorded? He also said that the biographies written in previous generations were mostly called 'Biographies of Famous Monks'. However, 'fame' is a guest of 'reality'. If one actually cultivates and hides one's light, then one is noble but not famous; if one lacks virtue but adapts to the times, then one is famous but not noble. Being famous but not noble is not what (this book) intends to record; being noble but not famous is fully included in this book. Therefore, the word 'fame' is omitted and replaced with the word 'eminent'. After the biography is completed, it will be circulated throughout the country and can actually serve as a reference.
文義明約即世崇重。后不知所終。江表多有裴子野高僧傳一帙十卷。文極省約未極通鑑。故其差少。
釋道辯。姓田氏。范陽人。有別記云。著納擎錫入于母胎。因而生焉。天性疏朗才術高世。雖曰耳聾。及對孝文不爽帝旨。由是榮觀顯美遠近欽茲。剖定邪正開釋封滯。是所長也。初住北臺後隨南遷道光河洛。魏國有經。號大法尊王。八十餘卷。盛行於世辯執讀知偽。集而焚之。將欲廣注眾經用通釋典。筆置聽架鳥遂銜飛。見此異徴便寢斯作。但注維摩勝鬘金剛般若。小乘義章六卷大乘義五十章及申玄照等行世。有弟子曇永亡名二人。永潛遁自守隱黃龍山。撰搜神論。隱士儀式。名文筆雄健負才傲俗。辯杖之而徙于黃龍。初無恨想而晨夕遙禮云。
釋道登。姓苪東莞人聰警異倫殊有信力。聞徐州有僧藥者雅明經論。挾策從之研綜涅槃法花勝鬘。后從僧淵學究成論。年造知命譽動魏都。北土宗之。累信徴請。登問同學法度曰。此請可乎。度曰。此國道學如林師匠百數。何世無行藏。何時無通塞。十方含靈皆應度脫。何容盡期。南國相勸行矣。如慧遠拂衣廬阜。曇諦絕跡崑山。彭城劉遺民辭事就閑。斯並自是一方。何必盡命虛想巖穴遠追巢許。縱復如此終不離小乘之機。豈欲使人在我先道不益世者哉。隨方適
【現代漢語翻譯】 現代漢語譯本： 文義如果簡明扼要，就會受到世人的推崇和重視。後來就不知道他的最終結局了。江表一帶流傳著裴子野所著的《高僧傳》一帙十卷。文筆極其簡略，還不如《通鑑》詳盡，所以其中遺漏的內容也比較多。
釋道辯（釋：佛教僧侶的尊稱；道辯：僧侶的法號），俗姓田氏，是范陽人。有其他記載說，他出生時，他的母親夢見他拿著錫杖進入她的腹中。他天性開朗，才華出衆。雖然他耳聾，但在孝文帝面前對答如流，沒有絲毫差錯，因此聲名遠揚，受到人們的欽佩。他擅長辨別邪正，開解疑難。最初住在北臺，後來隨著南遷到了道光河洛。北魏有一部經書，名為《大法尊王》，有八十多卷，在世間廣為流傳，道辯認為其中有偽造的內容，於是收集起來焚燬。他本想廣泛地註釋各種經書，以便通曉佛典，但當他放下筆準備開始寫作時，鳥卻銜走了他的筆。看到這種奇異的徵兆，他就停止了寫作。只註釋了《維摩經》、《勝鬘經》、《金剛般若經》等經典，以及小乘的《義章》六卷，大乘的《義》五十章，還有申玄照等人的著作，流傳於世。他有弟子曇永和另一位不知名的僧人。曇永隱居在黃龍山，撰寫了《搜神論》和《隱士儀式》。他的文筆雄健，才華橫溢，但為人傲慢不羈。道辯用杖責打他，並將他驅逐到黃龍山。曇永最初沒有怨恨的想法，而是每天早晚遙對著道辯禮拜，表示敬意。
釋道登（釋：佛教僧侶的尊稱；道登：僧侶的法號），俗姓苪，是東莞人。他聰明機警，與衆不同，而且非常有信仰。聽說徐州有一位名叫僧藥的僧人，精通經論，於是帶著書本去向他學習，研讀了《涅槃經》、《法華經》、《勝鬘經》。後來又跟隨僧淵學習，精通了《成實論》。在他三十歲的時候，他的名聲傳遍了魏都，受到北方僧侶的推崇。人們多次寫信邀請他前去講法。道登問他的同學法度說：『這次邀請可以接受嗎？』法度說：『這個國家（指北魏）的佛學研究如同森林般茂盛，師父和導師數不勝數。哪個時代沒有隱居和出世的人？什麼時候沒有通達和閉塞的時候？十方世界的眾生都應該被度化，怎麼能限定在一個地方呢？南方的人勸你前往。就像慧遠拂袖而去，隱居廬山，曇諦斷絕塵世的軌跡，隱居崑山，彭城人劉遺民辭去官職，歸隱田園一樣，他們都各自成為一方的代表。何必一定要終身隱居在山洞裡，遠遠地追隨巢父和許由呢？即使這樣，最終也無法脫離小乘的境界。難道你想讓人走在我的前面，而我的道行卻不能利益世人嗎？應該隨順時勢，適應環境。』
【English Translation】 English version: If the meaning of the text is clear and concise, it will be respected and valued by the world. Later, his final fate became unknown. In the Jiangbiao area, there was a collection of 'Biographies of Eminent Monks' in ten volumes written by Pei Ziye. The writing was extremely brief, not as detailed as the 'Comprehensive Mirror,' so there were many omissions.
釋 Dao Bian (釋: honorific title for Buddhist monks; Dao Bian: monk's Dharma name), his secular surname was Tian, and he was from Fanyang. There are other records that say that when he was born, his mother dreamed that he was holding a錫杖 khakkhara (a Buddhist monk's staff) and entering her womb. He was naturally cheerful and had outstanding talent. Although he was deaf, he answered fluently and without error before Emperor Xiaowen, so his reputation spread far and wide, and he was admired by people. He was good at distinguishing between right and wrong and resolving difficulties. He initially lived in Beitai, and later moved south to Daoguang Heluo. In Northern Wei, there was a scripture called 'Great Dharma Honored King,' which had more than eighty volumes and was widely circulated in the world. Dao Bian believed that it contained forged content, so he collected it and burned it. He originally wanted to extensively annotate various scriptures in order to understand the Buddhist scriptures, but when he put down his pen and prepared to start writing, a bird took his pen away. Seeing this strange sign, he stopped writing. He only annotated the 'Vimalakirti Sutra,' 'Śrīmālādevī Siṃhanāda Sūtra,' 'Diamond Prajna Sutra,' and other classics, as well as the 'Meaning Chapters' of the Hinayana in six volumes, the 'Meaning' of the Mahayana in fifty chapters, and the works of Shen Xuanzhao and others, which were circulated in the world. He had two disciples, Tan Yong and another unnamed monk. Tan Yong lived in seclusion in Huanglong Mountain and wrote 'In Search of the Supernatural' and 'Rituals for Hermits.' His writing was powerful and his talent was outstanding, but he was arrogant and unruly. Dao Bian beat him with a staff and exiled him to Huanglong Mountain. Tan Yong initially had no resentment, but instead bowed to Dao Bian remotely every morning and evening to show his respect.
釋 Dao Deng (釋: honorific title for Buddhist monks; Dao Deng: monk's Dharma name), his secular surname was 苪, and he was from Dongguan. He was intelligent, alert, and extraordinary, and he had great faith. Hearing that there was a monk named Seng Yao in Xuzhou who was proficient in scriptures and treatises, he took his books and went to study with him, studying the 'Nirvana Sutra,' 'Lotus Sutra,' and 'Śrīmālādevī Siṃhanāda Sūtra.' Later, he followed Seng Yuan to study and became proficient in the 'Tattvasiddhi Śāstra.' When he was thirty years old, his reputation spread throughout the Wei capital and he was respected by the monks in the north. People repeatedly wrote letters inviting him to come and lecture on the Dharma. Dao Deng asked his classmate Fa Du, 'Is this invitation acceptable?' Fa Du said, 'The study of Buddhism in this country (referring to Northern Wei) is as lush as a forest, and there are countless masters and teachers. Which era does not have people who live in seclusion and those who enter the world? When is there not a time of understanding and obstruction? All sentient beings in the ten directions should be liberated, how can we limit ourselves to one place? People in the south are urging you to go. Just like Huiyuan brushed his sleeves and went to live in seclusion on Mount Lu, Tan Di cut off the traces of the world and lived in seclusion in Kunshan, and Liu Yimin of Pengcheng resigned from his official position and returned to the countryside, they all became representatives of one side. Why must we spend our whole lives living in caves, following Chao Fu and Xu You from afar? Even if we do, we will ultimately not be able to escape the realm of the Hinayana. Do you want people to walk in front of me, while my Dharma practice cannot benefit the world? We should follow the times and adapt to the environment.'
化為物津樑不亦快乎。登即受請度亦隨行。及到洛陽君臣僧尼莫不賓禮。魏主邀登昆季策授榮爵。以其本姓不華。改苪為耐。講說之盛四時不輟。未趣恒岳以息浮競。學侶追隨相仍山舍不免談授。遂終於報德寺焉。春秋八十有五。即魏景明年也。◎
◎釋僧密。未詳氏族。樂安人。曾未勝衣便從翦落。幼而易悟情解過人。年至十六學友如林。更相開導有聞鄉黨。將欲廣開視聽。師弗之許也。因爾潛遁。出寺從道明沙門受業。一二年中聲華負海。秦始之初。濟江住莊嚴寺。器望凝練風儀峻雅。五眾宗推七貴敬異。深沉詳正。不以利害嬰心。雖復同居眾內。未有測其量者。時人以方法汰。頗謂確言。累居南面。徒眾甚盛。無經不講。專以成實繕奇負氣。高論少所推下。下才在事未能賞重。潛相讒構于竟陵王。密不敘濁清。任其書罪。乃啟擯準南。學士隨者三十餘人。相仍講化。天監四年卒于江北。春秋七十三矣。
釋曇準。姓弘。魏郡湯陰人。住昌樂王寺。出家從智誕法師受業。鉆研之勤眾皆弗及。處靜味道。無風塵之志。善涅槃法華。聞諸伊洛。閑居游思不交世務。承齊竟陵王廣延勝道盛興講說。遂南度止湘宮寺。處處采聽隨席談論。雖逢涂阻未曾告勞。次公嘆曰。此北道人。非直美容止善言笑。烈亮恢廓
【現代漢語翻譯】 現代漢語譯本：化導眾生，使其如過橋樑般渡過苦海，這難道不是一件快樂的事情嗎？於是，菩提登即接受邀請，隨之前往。到達洛陽后，無論是君王大臣還是僧侶信眾，無不對他以賓客之禮相待。魏主邀請菩提登及其兄弟，想要授予他們顯赫的官爵。但因為菩提登原本的姓氏並非漢姓，於是將『苪』改為『耐』。菩提登講經說法非常興盛，一年四季從不間斷。後來他前往恒岳，想要平息那些浮華的競爭。但學習的同伴們仍然追隨他，在山間的住所里也免不了談論和傳授佛法。最終，菩提登圓寂于報德寺，享年八十五歲，那是魏景明年間。
釋僧密，生平不詳其氏族，是樂安人。年幼時便出家修行。從小就聰慧敏悟，理解能力超過常人。十六歲時，學友眾多，互相啓發引導，名聲傳遍鄉里。僧密想要廣泛地學習和聽聞佛法，但他的老師沒有允許。因此，他悄悄地離開，到寺廟裡跟隨道明沙門學習。一兩年後，他的名聲傳遍四海。在南朝齊秦始年間，他渡江住在莊嚴寺。他的器宇和聲望都非常凝練，風度和儀表莊重高雅。僧眾和達官貴人都推崇敬佩他。他深沉穩重，不因利益或損害而動心。即使和大家一起生活，也沒有人能夠測度他的度量。當時的人用方法來衡量他，都認為他的話語確鑿可信。他多次擔任寺院的住持，徒弟眾多，沒有哪部經典他不講解的。他專精於《成實論》，以闡發奇特的見解為己任，高談闊論時很少遷就他人。能力低下的人在做事時不能欣賞和重視他，暗中在竟陵王面前讒言構陷他。僧密不為自己辯解，任憑他們書寫罪狀。於是，竟陵王下令將他驅逐到淮南。跟隨他的學士有三十多人，他們仍然繼續講經說法。天監四年，僧密在江北圓寂，享年七十三歲。
釋曇準，姓弘，是魏郡湯陰人。住在昌樂王寺。出家後跟隨智誕法師學習。他鉆研佛法的勤奮程度，眾人都趕不上。他喜歡安靜，品味佛法的真諦，沒有追逐名利的念頭。他擅長講解《涅槃經》和《法華經》，名聲傳遍伊水和洛水一帶。他閑居時喜歡遊歷思考，不與世俗事務交往。南朝齊竟陵王廣泛地延請有道之士，大力興盛講經說法，於是曇準南渡，住在湘宮寺。他到處采聽，隨緣談論佛法。即使遇到困難阻礙，也從未抱怨勞累。次公讚歎說：『這位北方來的道人，不僅容貌美好，言語善巧，而且志向高遠，氣度恢弘。』
【English Translation】 English version: To transform sentient beings, enabling them to cross the sea of suffering as if over a bridge, is this not a joyful thing? Thereupon, Bodhidharma Deng immediately accepted the invitation and went along. Upon arriving in Luoyang, both the ruler and his ministers, as well as monks and nuns, treated him with the utmost respect. The ruler of Wei invited Bodhidharma Deng and his brothers, intending to bestow upon them illustrious titles. However, because Bodhidharma Deng's original surname was not a Han Chinese surname, 'Rui' was changed to 'Nai'. Bodhidharma Deng's preaching and teaching flourished, continuing without interruption throughout the four seasons. Later, he went to Hengyue Mountain, seeking to quell the frivolous competition. However, his fellow students still followed him, and in their mountain dwellings, they inevitably discussed and imparted the Dharma. Ultimately, Bodhidharma Deng passed away at Baode Temple, at the age of eighty-five, in the Ming Dynasty of Wei.
釋僧密 (Shi Sengmi): Monk Sengmi, whose clan is unknown, was a native of Lean. He renounced the world at a young age. From childhood, he was intelligent and insightful, with understanding surpassing ordinary people. At the age of sixteen, he had many fellow students, who enlightened and guided each other, and his reputation spread throughout the village. Sengmi wanted to widely study and hear the Dharma, but his teacher did not allow it. Therefore, he secretly left and went to a temple to study with the Shramana Daoming. Within a year or two, his reputation spread far and wide. At the beginning of the Qin Dynasty of the Southern Qi Dynasty, he crossed the river and resided at Zhuangyan Temple. His character and reputation were very refined, and his demeanor was dignified and elegant. Monks and officials alike revered and admired him. He was profound and composed, and his heart was not moved by profit or loss. Even though he lived with everyone, no one could fathom his measure. People at the time used methods to evaluate him, and they all believed his words were reliable. He served as the abbot of the temple many times, and he had many disciples. There was no sutra that he did not explain. He specialized in the Satyasiddhi Shastra, taking it upon himself to expound unique insights, and he rarely accommodated others in his grand discourses. Those with lesser abilities could not appreciate and value him in their work, and they secretly slandered and framed him before Prince Jingling. Sengmi did not defend himself, allowing them to write down his crimes. Therefore, Prince Jingling ordered him to be banished to Huainan. More than thirty scholars followed him, and they continued to preach and teach the Dharma. In the fourth year of the Tianjian era, Sengmi passed away in Jiangbei, at the age of seventy-three.
釋曇準 (Shi Tanzhun): Monk Tanzhun, whose surname was Hong, was a native of Tangyin in Weijun. He resided at Changle Wang Temple. After renouncing the world, he studied with Dharma Master Zhidan. His diligence in studying the Dharma was unmatched by others. He liked tranquility, savoring the true meaning of the Dharma, and had no desire to pursue fame and fortune. He was skilled in explaining the Nirvana Sutra and the Lotus Sutra, and his reputation spread throughout the Yi and Luo river areas. He liked to travel and contemplate in seclusion, and did not engage in worldly affairs. Prince Jingling of the Southern Qi Dynasty widely invited virtuous people and vigorously promoted the preaching of the Dharma, so Tanzhun crossed the river to the south and resided at Xiangong Temple. He listened and inquired everywhere, discussing the Dharma as circumstances allowed. Even when encountering difficulties and obstacles, he never complained of fatigue. Cigon sighed and said, 'This northerner is not only beautiful in appearance and skillful in speech, but also has lofty aspirations and a magnanimous spirit.'
雅有器度。至於言論深有情致。齊臨川王蕭映。長沙王蕭晃。厚相欽禮。廬江何點彭城劉繒。併到房接足伸其戒誥。講揚相繼成其業者二百餘人。以天監十四年卒。春秋七十有七。時寺復有智深比丘。聰慧博識經論有功。天子王侯多所賓接。性好直言無所推屑。每商略撿洗物不有平。由是坎壈弘宣阻少。
釋道超。姓陸。吳郡吳人。吳丞相敬風之六世也。祖昭尚書金部。父遵散騎侍郎。超少以勤篤知名。與同縣慧安早投莫逆。俱游上京共契請業。時旻法師住靈基寺。值旻東講。因共聽沙門法珍成論。至滅諦初聞三心滅無先後。超曰。斯之言悟非吾師也。見旻解冠一方海內咨仰。輟寢忘味以夜繼晝。但性偏躁銳不顧功少。願望已多。每打髀嘆曰。為爾漠漠生肇笑人。又聞龍光寺僧整始就講說。彌復勇嘆曰。乃可無七尺。何事在於人後。惆悵疚心累日廢業。因自懺悔求諸佛菩薩。乞加威神令其慧悟如僧旻也。事在旻傳。遂勤劬苦至。有頃洞澈終日熙怡獨語獨笑。每言無價寶珠我今已得。雍容高步負氣陵俗。白黑改觀名架當時。及至講說解析疑伏每無遺隱。若復為賓雅伏意氣求相擊杭。若遇機臨無不應躡。同寺僧道賁。年齒小大。亦微向學方。而性多怠惰未能克己。橫相陵罵。超亦眄衡嘯嗷。未之數也。他日賁曰。我
【現代漢語翻譯】 現代漢語譯本： 他舉止優雅，談吐深刻而富有情感。齊臨川王蕭映、長沙王蕭晃都非常敬重他。廬江的何點、彭城的劉繒都到他的住所，以弟子之禮拜見，聽取他的教誨。跟隨他學習並繼承他事業的有二百多人。他在天監十四年去世，享年七十七歲。當時寺里還有一位名叫智深的僧人，他聰明博學，精通經論，受到天子王侯的廣泛接待。他性格耿直，敢於直言，從不退縮。每次商議檢查物品，如果發現不公平，他都會直言不諱。因此，他仕途坎坷，弘揚佛法的道路也受到阻礙。
釋道超，俗姓陸，是吳郡吳縣人，吳丞相陸敬風的六世孫。他的祖父陸昭曾任尚書金部，父親陸遵曾任散騎侍郎。道超從小就以勤奮著稱，與同縣的慧安很早就結為知己。他們一同前往京城，共同立志求學。當時，旻法師住在靈基寺，正在講經。他們一起去聽沙門法珍講解《成實論》。當聽到『滅諦』時，初次聽到『三心滅無先後』的說法，道超說：『這種見解與我的老師不同。』他看到旻法師的講解冠絕一方，受到海內人士的敬仰，於是廢寢忘食，夜以繼日地學習。但他性格急躁，不顧自己功力尚淺，卻渴望得到很多。他常常拍著大腿嘆息說：『因為我默默無聞，才會被僧肇嘲笑。』他又聽說龍光寺的僧人僧整開始講經說法，更加奮發，嘆息說：『大丈夫難道可以沒有七尺之軀嗎？為何要落後於人？』他為此感到惆悵，內心痛苦，連續幾天都荒廢了學業。於是他懺悔，祈求諸佛菩薩加持，使他像僧旻一樣具有智慧。這件事記載在《旻傳》中。於是他勤奮刻苦，最終豁然開朗，整天喜悅，自言自語，獨自發笑。他常說：『無價寶珠，我現在已經得到了。』他雍容大度，傲視世俗，使士人和百姓都改變了看法，他的名聲也傳遍了當時。等到他講經說法時，解析疑難，沒有遺漏。如果有人以賓客的身份來訪，他會以優雅的談吐和氣度折服對方，尋求與他辯論。如果遇到合適的時機，他總能應付自如。同寺的僧人道賁，年紀比道超小，也稍微有些向學之心，但性格懶惰，不能約束自己，常常橫加侮辱。道超只是斜眼看著他，發出嘆息，並不放在心上。有一天，道賁說：『我……』
【English Translation】 English version: He possessed elegant manners and his words were profound and full of emotion. Xiao Ying, the Prince of Linchuan of the Qi Dynasty, and Xiao Huang, the Prince of Changsha, deeply respected him. He Dian of Lujiang and Liu Zeng of Pengcheng both visited his residence, paying respects as disciples and listening to his teachings. More than two hundred people followed him in learning and carrying on his work. He passed away in the fourteenth year of the Tianjian era, at the age of seventy-seven. At that time, there was also a monk named Zhishen in the temple, who was intelligent, erudite, and accomplished in scriptures and treatises. He was widely received by emperors, princes, and nobles. He was straightforward and outspoken, never shrinking back. Whenever discussing and inspecting items, if he found anything unfair, he would speak out directly. As a result, his career was full of setbacks, and his path to propagating Buddhism was hindered.
釋Daochao, whose secular surname was Lu, was a native of Wu County in Wu Commandery, and the sixth-generation descendant of Lu Jingfeng, the Prime Minister of Wu. His grandfather, Lu Zhao, served as the Director of the Ministry of Gold, and his father, Lu Zun, served as a Gentleman-in-Attendance. Daochao was known for his diligence from a young age, and he became a close friend with Huian from the same county early on. They went to the capital together, determined to pursue their studies. At that time, Dharma Master Min resided in Lingji Temple and was lecturing on scriptures. They went together to listen to the Shramana Fazhen explain the Chengshi Lun (Tattvasiddhi Shastra). When they heard about the 'Cessation of Suffering' (Nirodha Satya), and for the first time heard the saying 'the extinction of the three minds has no sequence', Daochao said, 'This view is different from my teacher's.' Seeing that Dharma Master Min's explanations were unparalleled and admired by people throughout the country, he forgot to sleep and eat, studying day and night. However, he was impatient and did not consider his lack of skill, yet he desired to achieve much. He often slapped his thigh and sighed, 'Because I am unknown, I am laughed at by Sengzhao.' He also heard that the monk Sengzheng of Longguang Temple had begun to lecture on the scriptures, and he became even more motivated, exclaiming, 'Can a great man not have a seven-foot body? Why should I lag behind others?' He felt frustrated and pained, and neglected his studies for several days. So he repented and prayed to all the Buddhas and Bodhisattvas to bless him with wisdom like that of the monk Min. This event is recorded in the Biography of Min. So he worked hard and diligently, and finally had a breakthrough, feeling joyful all day, talking to himself, and laughing alone. He often said, 'The priceless pearl, I have now obtained it.' He was graceful and arrogant, looking down on the world, causing scholars and commoners to change their views, and his reputation spread throughout the time. When he lectured on the scriptures, he analyzed difficulties without omission. If someone visited as a guest, he would subdue them with his elegant speech and demeanor, seeking to debate with him. If he encountered a suitable opportunity, he could always respond appropriately. The monk Daoben in the same temple, who was younger than Daochao, also had some inclination towards learning, but he was lazy and could not restrain himself, often insulting Daochao. Daochao just glanced at him and sighed, not taking it to heart. One day, Daoben said, 'I...'
之與卿誰相優劣。超曰。若論年臘請以相寄。胸臆之量未論先後。時為直言。自超處獨房屏絕賓幸。內外墳典常擁膝前而手不釋卷。加以塵埃滿屋蟋蟀鳴壁。中書郎吳郡張率謂曰。蟲鳴聒耳。塵土埋膝。安能對此而無忤耶。答曰。時聞此聲足代簫管。塵隨風來我未暇掃。致忤名賓為愧多矣。時人高其放達。年三十六以天監初卒。有慧安道人住湘宮寺。探玄析奧甚有精理。年三十二卒于住寺。時以盛年俱卒。楊輦同哀。
釋僧喬。姓華氏。吳興東遷人。出家住龍光寺。聞僧旻說。前修立義有諸同異。則忘寢息志欲稟受。又聽其語論轉捷。則撫掌累嘆思與偕也。隆昌之世法筵轉少。仍與同寺僧整寶淵慧濟慧紹等。請旻移住。於是終晨竟夜一心咨求。布被御冬單蔣藉體。饘粥餬口茹菜充飢。而未曾以貧寒變節。但自勤勵維日不足。研精奧粹理悟深明。三四年間經論通達。后旻還莊嚴。龍光慧生問曰。諸少相攜並得成器。其間勝負可得聞耶。旻曰。喬公儒雅清虛履今用古。卷舒文義優遊教理。鉤深致遠善能仇校。廉而未講莫與爭先。此乃遺法之所寄也。整公精勤經論博綜有敘。同其業者重其情性。淵公不無神明。而心性偏激亟違禮度。久從異集。無以測其多少。濟公神識清審。經素有功論文未熟。由其體羸不堪辛苦故耳
【現代漢語翻譯】 現代漢語譯本： 你和我誰更優秀？釋超回答說：『如果論年齡，請允許我先放在一邊不談。至於胸懷器量，那就更不能以年齡先後而論了。』他為人坦率直言。釋超獨自居住在房間里，謝絕賓客來訪。家裡的各種經典書籍總是放在膝前，手裡從不釋卷。加上屋裡滿是灰塵，墻壁上蟋蟀鳴叫。中書郎、吳郡人張率對他說：『蟲鳴聲吵得人耳朵難受，灰塵都埋到膝蓋了，你怎麼能面對這些而毫不介意呢？』釋超回答說：『時常聽到這些聲音，足以代替簫管樂器。灰塵隨風而來，我還沒空打掃。因為這些而冒犯了您這樣的貴客，實在慚愧。』當時的人都讚賞他放蕩不羈。三十六歲時在天監初年去世。有位慧安道人住在湘宮寺，探究玄妙的道理，很有精闢的見解。三十二歲時在寺里去世。當時人們都為他們年紀輕輕就去世而感到惋惜，楊輦也同樣感到悲哀。
釋僧喬，姓華氏，吳興東遷人。出家后住在龍光寺。聽說僧旻講解前人的立義，其中有諸多相同和不同之處，便廢寢忘食，一心想去學習。又聽他談論辯論非常敏捷，便拍手讚歎，希望能和他一起學習。隆昌年間，講經說法的機會越來越少。於是他和同寺的僧整、寶淵、慧濟、慧紹等人，請求僧旻搬來同住。於是他們從早到晚，一心一意地請教。冬天蓋著粗布被子，只用草墊子墊身。吃著稀粥維持生命，吃蔬菜充飢。但從未因為貧寒而改變節操，只是勤奮努力，每天都覺得時間不夠用。他鉆研精深奧妙的道理，理解深刻透徹。三四年間，就通達了各種經論。後來僧旻回到莊嚴寺，龍光寺的慧生問道：『你們這些年輕人一起學習，都取得了成就，其中誰更優秀呢？』僧旻說：『僧喬儒雅清高，遵循古人的做法，運用古人的智慧，舒捲自如地運用文辭，悠遊于教義之中。他能深入研究，善於校對。在廉潔和講學方面，沒有人能和他爭先。他是佛法的寄託所在。』僧整精勤努力，對經論廣泛而有條理地研究。和他從事相同事業的人，都看重他的情操。寶淵並非沒有神明之處，但心性偏激，常常違背禮儀法度。長期以來，他與不同的人聚集在一起，無法衡量他的得失。慧濟神識清明審慎，對經書原本就有研究，但對論文還不夠熟悉。因為他身體虛弱，不能承受辛苦的緣故。'
【English Translation】 English version: Who is superior between you and me? Shi Chao replied, 'If we are discussing age, please allow me to set that aside. As for breadth of mind and capacity, it should not be judged by age. ' He was frank and outspoken. Shi Chao lived alone in his room, refusing to receive guests. Various classic books were always placed on his lap, and he never let go of them. In addition, the house was full of dust, and crickets chirped on the walls. Zhang Shuai of Wu Commandery, a secretary of the Imperial Secretariat, said to him, 'The chirping of insects is annoying to the ears, and dust is burying your knees. How can you face these without being bothered?' Shi Chao replied, 'Hearing these sounds often is enough to replace the music of flutes and pipes. The dust comes with the wind, and I have no time to sweep it away. I am ashamed to have offended a distinguished guest like you because of these things.' People at the time praised his uninhibitedness. He died at the age of thirty-six in the early years of the Tianjian era. There was a Daoist named Huian who lived in Xiangong Temple, exploring profound principles with insightful understanding. He died in the temple at the age of thirty-two. People at the time lamented their early deaths, and Yang Lian felt the same sorrow.
釋僧喬 (Shi Seng Qiao), whose surname was Hua, was a native of Dongqian in Wuxing. After becoming a monk, he lived in Longguang Temple. Hearing 僧旻 (Seng Min) explain the principles established by predecessors, with their similarities and differences, he forgot sleep and food, eager to learn. Hearing him discuss and debate with agility, he clapped his hands in admiration, hoping to study with him. During the Longchang era, opportunities to preach the Dharma became fewer. Therefore, he and other monks from the same temple, 僧整 (Seng Zheng), 寶淵 (Bao Yuan), 慧濟 (Hui Ji), and 慧紹 (Hui Shao), requested 僧旻 (Seng Min) to move in with them. Thus, from morning till night, they earnestly sought his teachings. In winter, they covered themselves with coarse cloth quilts and used only straw mats as bedding. They sustained themselves with thin porridge and vegetables. But they never changed their integrity because of poverty, but diligently strived, feeling that there was not enough time in the day. He studied profound and subtle principles, understanding them deeply and thoroughly. In three or four years, he became proficient in various sutras and treatises. Later, when 僧旻 (Seng Min) returned to Zhuangyan Temple, 慧生 (Hui Sheng) of Longguang Temple asked, 'You young people studied together and achieved success. Who is the most outstanding among you?' 僧旻 (Seng Min) said, '僧喬 (Seng Qiao) is refined and pure, following the practices of the ancients, using the wisdom of the ancients, freely wielding language, and leisurely engaging in the doctrines. He can delve deeply and is good at collating texts. In terms of integrity and lecturing, no one can compete with him. He is the one to whom the Dharma is entrusted.' 僧整 (Seng Zheng) is diligent and assiduous, studying the sutras and treatises extensively and systematically. Those who engage in the same career as him value his character. 寶淵 (Bao Yuan) is not without spiritual insight, but his temperament is extreme and often violates etiquette and norms. For a long time, he has gathered with different people, and it is impossible to measure his gains and losses. 慧濟 (Hui Ji) has a clear and discerning mind, and has studied the original texts of the sutras, but is not yet familiar with writing treatises. This is because his body is weak and cannot endure hardship.
。且於義理足以明道。志行足以厲俗。紹公情性和理篤有志行。貧而有累學不得恒。向無妨礙。不患不成美器。自喬學之成也。不修世務不附名聞。閉門靜處坐無雜客。澄懷潛悟獨得而已。年三十六天監初卒。生本任湘州。學明經數頻御法座。少秉高操。慕安汰之風規。而弊衣蔬食終身不改。美風姿善草隸。整住襄陽未游夏首。道化大行。濟番禺人。未還嶺表德被南越。文義風宣有廣被焉。並天監中卒。
釋慧開。姓袁氏。吳郡海鹽人。初出家為宣武寺寵公弟子。仍從學阿毗曇及成實論。建武之中游學上京住道林寺。歷聽藏旻二公經論。后移住彭城。學無時習經耳不忘。多從酒謔博弈自娛。而值造次之機。闕無對辯。人間席上訥其詞也。后忽割略前習專攻名教。處眾演散咸慶新聞。及至解名析理。應變無窮。雖逢勍敵巧談。罕有折其角者。講席基連學人影赴。遂使名稱普聞眾所知識。陳郡謝惠。雅相欽賞。出守豫章。迎請講說厚加嚫遺。還未達都分散已盡。彭城劉業。出守晉安。知居處屢空餉錢一萬。即贍寒餒不終一日。開立性虛蕩不畜貲財。皆此之類也。而情在疏率不事形儀。衣裳塵滓未曾舉意洗濯。周旋有不耐者。皆代其解浣。寒則披絮待成。夏則隱席至燥。以天監六年卒。春秋三十有九。同寺有曇俊者。
【現代漢語翻譯】 現代漢語譯本：並且在義理上足以闡明佛道，在志向和行為上足以匡正世俗。釋紹（Shi Shao）的情感、性情、理性和志向行為都很堅定。雖然貧困，但仍然努力學習，沒有停止過。他向來沒有妨礙，不用擔心不能成為優秀的器才。自從喬（Qiao）學習成功后，就不再修習世俗事務，也不追求名聲。他閉門靜居，坐著的時候沒有雜客打擾。他澄澈心懷，潛心領悟，獨自有所得。三十六歲時在天監初年去世。釋本（Shi Ben）是任湘州人。他學習明經，多次登上法座。年輕時就秉持高尚的操守，仰慕安汰（An Tai）的風範，穿著破舊的衣服，吃著粗茶淡飯，終身不改。他風度翩翩，擅長草書隸書。他整頓襄陽，還沒有遊歷夏首，佛法教化就已經廣為流傳。他救濟了番禺人，還沒有回到嶺表，他的德行就已經被南越人所敬仰。他的文義風采廣為傳播。也在天監年中去世。 釋慧開（Shi Huikai），姓袁（Yuan），是吳郡海鹽人。他最初出家，成為宣武寺寵公（Chong Gong）的弟子。他跟隨寵公學習《阿毗曇》（Abhidhamma）和《成實論》（Satyasiddhi Shastra）。在建武年間，他遊學到上京，住在道林寺。他先後聽了藏公（Zang Gong）和旻公（Min Gong）講解經論。後來他移居到彭城。他隨時學習，聽過的經文從不忘記。他經常喝酒、玩博弈來娛樂自己。但在遇到緊急情況時，卻無法應對辯論。在人間的宴席上，他說話遲鈍。後來他突然放棄了以前所學，專心研究儒家經典。他在眾人面前講解儒家經典，大家都慶幸聽到了新的內容。等到他講解名理，分析義理，應變無窮。即使遇到強大的辯論對手，也很少有人能駁倒他。來聽他講經的人絡繹不絕，像影子一樣跟隨他。於是他的名聲廣為傳播，衆所周知。陳郡的謝惠（Xie Hui）非常欽佩他。謝惠出任豫章太守時，迎請他去講經，並給予豐厚的贈送。但他還沒有到達都城，贈送的財物就已經分散完了。彭城的劉業（Liu Ye）出任晉安太守。他知道慧開居住的地方經常空無一物，就送給他一萬錢，但這些錢也無法讓他贍養寒冷飢餓的人超過一天。慧開天性虛懷曠達，不積蓄資財，都是這樣的情況。但他性情疏放，不注重外表儀容。他的衣服骯髒，從未想過要洗。周圍有看不下去的人，都會替他解開衣服洗乾淨。冬天就披著棉絮等待晾乾，夏天就躺在涼蓆上直到涼蓆變干。他在天監六年去世，享年三十九歲。同寺還有一位曇俊（Tan Jun）。
【English Translation】 English version: Moreover, his understanding of the principles was sufficient to illuminate the Buddhist path, and his aspirations and actions were sufficient to rectify customs. Shi Shao's emotions, temperament, rationality, and aspirations were all firm. Although poor, he still studied diligently without ceasing. He never had any obstacles and there was no need to worry that he would not become an excellent vessel. Since Qiao's learning was successful, he no longer cultivated worldly affairs, nor did he pursue fame. He lived in seclusion, and when he sat, there were no miscellaneous guests to disturb him. He clarified his mind, immersed himself in enlightenment, and gained understanding on his own. He passed away at the beginning of Tianjian at the age of thirty-six. Shi Ben was from Ren Xiangzhou. He studied the Ming Jing and ascended the Dharma seat many times. He upheld noble conduct from a young age, admired An Tai's style, and wore worn-out clothes and ate simple meals throughout his life without changing. He had an elegant demeanor and was skilled in cursive and clerical scripts. He rectified Xiangyang, and before he had traveled to Xia Shou, the Dharma teachings had already spread widely. He rescued the people of Panyu, and before he had returned to Lingbiao, his virtue was already admired by the people of Nan Yue. His literary style was widely disseminated. He also passed away during the Tianjian period. Shi Huikai, whose surname was Yuan, was from Haiyan in Wujun. He initially became a monk and became a disciple of Chong Gong of Xuanwu Temple. He followed Chong Gong to study the Abhidhamma and the Satyasiddhi Shastra. During the Jianwu period, he traveled to Shangjing and lived in Daolin Temple. He successively listened to Zang Gong and Min Gong explain the scriptures and treatises. Later, he moved to Pengcheng. He studied at any time, and never forgot the scriptures he had heard. He often drank alcohol and played games to entertain himself. But when encountering emergencies, he was unable to respond to debates. At human banquets, he spoke slowly. Later, he suddenly abandoned what he had learned before and devoted himself to studying Confucian classics. He lectured on Confucian classics in front of everyone, and everyone rejoiced to hear new content. When he explained the principles of names and analyzed the meanings, his responses were endless. Even if he encountered a strong debating opponent, few could refute him. People came to listen to his lectures in an endless stream, following him like shadows. Thus, his reputation spread widely and was known to all. Xie Hui of Chenjun greatly admired him. When Xie Hui took office as the governor of Yuzhang, he invited him to lecture and gave him generous gifts. But before he had reached the capital, the gifts had already been distributed. Liu Ye of Pengcheng took office as the governor of Jinan. He knew that Huikai's residence was often empty, so he sent him ten thousand coins, but these coins could not support him in feeding the cold and hungry for more than a day. Huikai was naturally open-minded and did not accumulate wealth, and such were all the circumstances. But he was casual in nature and did not pay attention to his appearance. His clothes were dirty and he never thought of washing them. Those around him who could not bear it would untie his clothes and wash them for him. In winter, he would wear cotton wool and wait for it to dry, and in summer, he would lie on a mat until the mat dried. He passed away in the sixth year of Tianjian, at the age of thirty-nine. There was also a Tan Jun in the same temple.
以遊學顯名。通貫眾經兼勤禮誦。風素一概寒暑彌盛。侍中王慈昆季。司徒長史江革友于。並與之朋游焉。
釋明徹。姓夏。吳郡錢唐人。六歲喪父。仍愿出家。住上虞王園寺。學無師友從心自斷。每見勝事。未曾不留心諦視。遇客讀釋道安傳云。聞安少孤為外兄所養。便歔欷嗚咽。良久乃止。他日借傳究尋。見安弘法之美。因撫膝嘆曰。人生居世。復那可不爾乎。自是專務道學功不棄日。嘗與同學數輩住師後房。房本朽故。忽遭飄風吹屋。欹斜欲倒。師行不在。無物支援。眾人皆走。徹習業如故。會稽孔廣聞之嘆曰。孺子風素殊佳。當成名器。時倫因事推伏。馳名東越。齊永明十年。竟陵王請沙門僧祐。三吳講律。中塗相遇。雖則年齒懸殊。情同莫逆。徹因從祐受學十誦。隨出楊都住建初寺。自謂律為繩墨憲章儀體。仍遍研四部校其興廢。當時律辯莫有能折。建武之中移業經論。歷采眾師備嘗深義。以旻法師標正經論妙會機神。譚思通微易鉤深奧。乃從其成業。齊太傅蕭穎深相欽屬。及領荊州攜游七澤。請于內第開講凈名。每日諸經文句。既是應機所說。或有委曲深微。或復但拘名字先來英舊人各厝情。謬當今日望此玄宗。遠無彷彿深懷愧惻。時咸重其謙退。及蕭氏將薨。贈別麈尾軟幾。徹以遺命所留。憑撫
【現代漢語翻譯】 現代漢語譯本：
他以遊學而聞名，精通各種經典，並且勤奮地禮拜誦經。他的品格始終如一，無論寒暑都更加旺盛。侍中王慈兄弟、司徒長史江革都與他交好，並與他結為朋友一同遊歷。
釋明徹（Shi Mingche），俗姓夏，是吳郡錢唐人。六歲時失去了父親，於是立志出家，住在上虞的王園寺。他的學習沒有老師和朋友，一切都由自己決定。每當看到美好的事物，沒有不留心仔細觀察的。有一次，他看到客人讀《釋道安傳》，書中寫道安年少時成了孤兒，由他的舅舅撫養，便抽泣嗚咽，很久才停止。後來，他借來傳記仔細研究，看到道安弘揚佛法的美德，於是拍著膝蓋嘆息說：『人生在世，怎麼可以不這樣呢？』從此，他專心致力於佛學，每天都努力不懈。他曾經與幾個同學住在師父後面的房間里。房間本來就破舊，忽然遇到狂風吹屋，房屋傾斜將要倒塌。當時明徹不在，沒有東西可以支撐。大家都跑開了，只有明徹像往常一樣學習。會稽的孔廣聽說了這件事，感嘆說：『這個孩子品格非常優秀，將來一定會成為有用的人才。』當時，時倫因為某些事情而隱居，在東越一帶很有名氣。齊永明十年，竟陵王邀請沙門僧祐（Seng You）到三吳講解戒律，兩人在途中相遇。雖然年齡相差很大，但情誼卻非常深厚。明徹於是跟隨僧祐學習《十誦律》，之後來到楊都，住在建初寺。他認為戒律是行為的準繩和規範，於是廣泛研究四部律，校正其中的興衰。當時在戒律辯論方面，沒有人能夠駁倒他。建武年間，他轉而研究經論，廣泛地向各位老師學習，深入地體會其中的含義。他認為旻法師（Min Fashi）能夠正確地闡釋經論，巧妙地領會其中的奧妙，譚思（Tan Si）通達精微，容易探究深奧的道理，於是跟隨他學習。齊太傅蕭穎（Xiao Ying）非常敬佩他，等到他擔任荊州刺史時，帶著明徹遊歷七澤，請他在自己的府邸里開講《維摩詰經》。每天講解的經文語句，既是應機說法，其中或者有委婉曲折的深奧含義，或者只是拘泥於字面意思。先前那些有才華的老人們各自抒發情感，錯誤地認為今天能夠領悟這種玄妙的宗旨，相差甚遠，深感慚愧。當時的人們都敬重他的謙虛退讓。等到蕭氏將要去世時，贈送給他麈尾和軟幾。明徹因為這是遺命所留下的東西，撫摸著它們
【English Translation】 English version:
He was renowned for his travels and studies, thoroughly versed in various sutras, and diligently performed rituals and recitations. His character remained consistent, becoming even more robust regardless of cold or heat. Wang Ci (Wang Ci), a court attendant, and his brothers, along with Jiang Ge (Jiang Ge), a registrar of the Minister of Education, befriended him and traveled together.
Shi Mingche (Shi Mingche), whose lay surname was Xia, was a native of Qiantang in Wu Commandery. He lost his father at the age of six and vowed to become a monk, residing at Wangyuan Temple in Shangyu. He learned without teachers or friends, making decisions based on his own judgment. Whenever he saw something admirable, he never failed to observe it carefully. Once, he saw a guest reading the biography of Shi Dao'an (Shi Dao'an), which stated that Dao'an had become an orphan at a young age and was raised by his maternal uncle. He sobbed and wept for a long time before stopping. Later, he borrowed the biography to study it carefully, and seeing Dao'an's virtue in propagating the Dharma, he patted his knee and exclaimed, 'How can one not live like this in the world?' From then on, he devoted himself to Buddhist studies, working diligently every day. He once lived with several fellow students in the back room of the master's residence. The room was originally dilapidated, and suddenly a strong wind blew the roof, causing it to tilt and nearly collapse. Mingche was not present, and there was nothing to support it. Everyone ran away, but Mingche continued his studies as usual. Kong Guang (Kong Guang) of Kuaiji heard of this and exclaimed, 'This child has an exceptionally fine character and will surely become a person of great accomplishment.' At that time, Shi Lun (Shi Lun) lived in seclusion due to certain events and was famous in the Dongyue region. In the tenth year of Yongming during the Qi dynasty, Prince Jingling invited the Shramana Seng You (Seng You) to lecture on the Vinaya in the Three Wu regions. They met on the way. Although their ages differed greatly, their friendship was very deep. Mingche then followed Seng You to study the Ten Recitation Vinaya and later came to Yangdu, residing at Jianchu Temple. He believed that the Vinaya was the standard and model for behavior, so he extensively studied the Four-Part Vinaya, correcting its rise and fall. At that time, no one could refute him in Vinaya debates. During the Jianwu period, he turned to the study of Sutras and Shastras, learning from various teachers and deeply understanding their meanings. He believed that Dharma Master Min (Min Fashi) could correctly explain the Sutras and Shastras, skillfully grasp their mysteries, and Tan Si (Tan Si) was thorough and subtle, easily exploring profound principles, so he followed him in his studies. Xiao Ying (Xiao Ying), the Grand Tutor of Qi, greatly admired him. When he became the governor of Jingzhou, he took Mingche with him to travel the Seven Lakes and invited him to lecture on the Vimalakirti Sutra in his residence. The sutra verses and sentences explained each day were both teachings appropriate to the occasion, and either contained subtle and profound meanings, or were merely adhering to the literal meaning. The talented elders of the past each expressed their feelings, mistakenly believing that they could understand this profound doctrine today, which was far from the truth, and they felt deeply ashamed. At that time, people respected his humility and modesty. When Xiao was about to die, he gave him a duster and a soft cushion. Mingche, because these were things left behind by the will, caressed them.
以盡其壽。天監之初始返都邑。又從旻受業。少長祈請常為覆述。究博深文洞明奧旨。盤根交結了無遺滯。遠樹名聞徴屈重疊。乍經乍論四時不輟。聽受之眾不遠雲集。武帝欽待不次長名進于內殿。家僧資給歲序無爽。帝以律明萬行條章富博。愿撮取簡要以類相從。天監末年敕入華林園。于寶云僧省。專功抄撰。辭不獲免。每侍御筵對揚奧密。皇儲賞接特加恒禮。故使二宮周供寒暑優洽。當時名輩並蒙殊致。未有恩渥如此之隆。以其鳩聚將成。忽遘疾沉積。于壽光殿移還本寺。天子親自怡色溫言躬臨慰喻。知當不振退而流涕。中使參候晨宵不絕。徹自惟將卒奉啟告辭。皇心載軫于萬壽殿。時內外樞揆一時慟絕。以呈徹表故也。其文曰。因果深明倚伏何逭。明徹雖復愚短。忝窺至籍。將謝之間豈復遺吝。但知恩知慶。輒欲言之。明徹本出東荒賤民而已。微有善識得廁釋門。契闊少年綢繆玄覺。雖未能體道。微得善性。運來不輟。遇會昌時。遂親奉御筵。提攜法席。且仁且訓備沐恩獎。恒愿舒慕丹誠奉揚慈化。豈意報窮便歸塵土。仰戀聖世何可而言。特愿陛下永劫永住益蔭無涯。具足莊嚴道場訓物。天垂海外同爲凈土。勝果遐流雍容遠集。明徹以奉值之慶論道之善。脫億代還生猶冀奉覲。惟生惟死俱希濟拔。臨盡之間忽忽
如夢。雖欲申心心何肯盡。不勝悲哀之誠。謹遣表以聞。敕答省疏增其憂耿。人誰不病。何以遽終過甚。法師至性堅明道行純備。往來凈土去留安養。方除四魔理無五畏。唯應正念諸佛不捨大愿與般若相應。直至種智發菩提心。彼我相攝方結來緣。敬如所及。菩薩行業非千百年。善思至理勿起亂想。覽筆凄懣不復多雲。帝因於寺為設三百僧會。令徹懺悔。自運神筆制懺愿文。事竟遂卒寺房。即普通三年十二月七日也。窆于定林寺之舊墓。敕給東園秘器。兇事所資隨由備辦。主者監護有崇敬焉。
釋法開。姓俞。吳興餘杭人。稚年出家住北倉寺。為曇貞弟子。貞清素澄嚴殊有解行。開少聰敏家業貧窶。身服不充食啖粗澀。同學僧流曇誕。家有盈財。服玩奢麗。並從貞受業。屢有年勞。及鉤深造微。未有逮開者也。而流誕自恃優饒甚相輕忽。開懷快然遂負帙。西遊住禪岡寺。仍從柔次二公學成實論。衣不蔽形食趣支命。而不避寒風暑雨。以晝系夜。歷業既優精解無礙。終日遊談未嘗暫息。心性躁銳無敵不攻。有時竊發潛登以掩不備。當其鋒者罕不結舌。由是顯名。吏部尚書瑯瑘王峻。永嘉太守吳興丘墀。皆揖敬推賞愿永勖誡。后還餘杭止於西寺。先相陵駕之者望風飲氣。永相隱避以至於死。開因爾講筵相接道俗歎服
【現代漢語翻譯】 現代漢語譯本： 如夢一般。雖然想要傾訴我的心意，但我的心又怎能完全表達呢？我抑制不住內心的悲哀和誠摯，謹派使者上表稟告。皇上的回覆信函更加增添了我的憂慮。人誰能不生病呢？但為何會突然離世，這實在太過分了。法師（指釋法開）天性堅毅，明達事理，道德修行純正完備。他往來於凈土，生死安然。能夠去除四種魔障，道理上沒有五種畏懼。只應以正念憶念諸佛，諸佛不會捨棄他的大愿，與般若智慧相應。直到種智生髮，菩提心顯現。彼此互相攝受，才能結下來世的緣分。我盡我所能地表達敬意。菩薩的行業不是一朝一夕就能完成的。請善加思考至深的道理，不要產生雜亂的想法。看著筆墨，心中淒涼悲傷，不再多說了。皇帝因此在寺廟為他舉辦了三百僧人的法會，讓他們徹底懺悔。親自運用神筆撰寫懺悔發願文。事情完畢后，就在寺廟的房間去世了，即在普通三年十二月七日。安葬在定林寺的舊墓中。皇帝下令供給東園秘器（皇家喪葬用品），喪事所需的物品都由官方備辦。主管官員負責監護，非常崇敬。 釋法開（釋：佛教僧侶的通稱，法開：人名），姓俞，是吳興餘杭人。年幼時出家，住在北倉寺，是曇貞（人名）的弟子。曇貞清心寡慾，嚴肅端莊，對佛法有深刻的理解和實踐。法開從小就聰明敏捷，但家境貧寒。穿的衣服不夠保暖，吃的食物粗糙難嚥。他的同學僧人曇誕（人名），家境富裕，穿著華麗。他們都跟隨曇貞學習。多年來，即使是深入研究佛法，也沒有人能趕得上法開。但曇誕自恃家境優越，常常輕視法開。法開心中坦然，於是背起書箱，西行遊學，住在禪岡寺。跟隨柔（人名）、次（人名）二位法師學習《成實論》（佛教論著名）。他衣不蔽體，僅靠簡單的食物維持生命，卻不畏懼寒風暑雨，日夜不停地學習。經過長期的努力，他對佛法的理解精深透徹，辯才無礙。整天與人辯論，從不休息。他的心性敏銳，無人能敵，常常出其不意地攻擊對方的弱點。當他發起攻勢時，很少有人不啞口無言。因此，他聲名遠揚。吏部尚書瑯瑘王峻（官名，人名），永嘉太守吳興丘墀（官名，人名），都對他表示尊敬和讚賞，希望他永遠努力修行。後來，法開回到餘杭，住在西寺。先前那些輕視他的人，都望風而逃，永遠躲避他，直到去世。法開因此得以開壇講經，道俗人士都歎服。
【English Translation】 English version: Like a dream. Although I wish to express my heart, how can my heart be fully conveyed? I cannot suppress the sorrow and sincerity within me, and I respectfully send a memorial to report. The Emperor's reply letter has further increased my worries. Who can avoid illness? But why did he suddenly pass away? This is truly excessive. The Dharma Master (referring to Shi Fa Kai) was resolute in nature, clear in understanding, and pure and complete in his moral practice. He traveled to and from the Pure Land, and his life and death were peaceful. He was able to remove the four demons, and in principle, he had no five fears. He should only remember the Buddhas with right mindfulness, and the Buddhas will not abandon his great vows, corresponding with Prajna wisdom. Until the seed wisdom sprouts and the Bodhi mind manifests. Mutual acceptance is needed to form karmic connections in future lives. I express my respect to the best of my ability. The work of a Bodhisattva cannot be accomplished overnight. Please contemplate deeply on the profound truths and do not generate chaotic thoughts. Looking at the ink, my heart is filled with sorrow and sadness, and I will not say more. Therefore, the Emperor held a Dharma assembly of three hundred monks for him in the temple, allowing them to thoroughly repent. He personally used his divine brush to compose a repentance and vow text. After the matter was completed, he passed away in the temple room, which was on the seventh day of the twelfth month of the third year of the Putong era. He was buried in the old tomb of Dinglin Temple. The Emperor ordered the provision of Eastern Garden secret instruments (royal funeral supplies), and the items needed for the funeral were provided by the government. The responsible officials were in charge of supervision and were very respectful. Shi Fa Kai (Shi: a general term for Buddhist monks, Fa Kai: a personal name), whose surname was Yu, was a native of Yuhang in Wuxing. He became a monk at a young age and lived in Beicang Temple, where he was a disciple of Tan Zhen (a personal name). Tan Zhen was pure and abstemious, solemn and dignified, and had a deep understanding and practice of Buddhism. Fa Kai was intelligent and quick-witted from a young age, but his family was poor. His clothes were not warm enough, and his food was coarse and unpalatable. His fellow monk Tan Dan (a personal name) was wealthy and wore luxurious clothes. They both studied under Tan Zhen. Over the years, even with in-depth study of Buddhism, no one could catch up with Fa Kai. However, Tan Dan, relying on his superior family background, often looked down on Fa Kai. Fa Kai was calm in his heart, so he carried his books and traveled west to study, living in Changgang Temple. He studied the Satyasiddhi Shastra (a Buddhist treatise) under the two Dharma Masters Rou (a personal name) and Ci (a personal name). His clothes did not cover his body, and he barely sustained his life with simple food, but he was not afraid of the cold wind and summer rain, studying day and night. After a long period of effort, his understanding of Buddhism was profound and thorough, and his eloquence was unimpeded. He debated with people all day long without rest. His mind was sharp and invincible, and he often attacked the opponent's weaknesses unexpectedly. When he launched an attack, few people were not speechless. Therefore, he became famous. The Minister of Personnel, Wang Jun of Langya (official title, personal name), and the Governor of Yongjia, Qiu Chi of Wuxing (official title, personal name), both expressed their respect and admiration for him, hoping that he would always strive to cultivate. Later, Fa Kai returned to Yuhang and lived in Xisi Temple. Those who had previously looked down on him fled at the sight of him, avoiding him forever until their death. Therefore, Fa Kai was able to open a lecture hall, and both monks and laypeople admired him.
。沙門智藏。后游禹穴講化成論。開往觀之。鯁難累日賓僚餐悅。藏曰。開法師語論已多自可去矣。吾欲入文。開曰。釋迦說法多寶踴現。法師指南命眾而遣客何耶。藏有慚色。以普通四年卒。春秋六十五矣。
釋道宗。未知氏族。荊州江陵人。早年離俗住瓦官寺。情性真直不務馳競。耳不妄屬口不狂言。修身潔己動靜有度。歷學經論了無常師。終日寢處卷軸而已。清談高論聽者忘疲。衣裳粗弊飲食疏儉。遭值年饑入里不給。南遊嶺表其道大行。以死自誓誘化不息。年五十餘卒于彼土。復有法敝。住延賢寺。少研經數長多講說。齊末歲儉。固窮守操清貧。馳務不競貪積。天監初。西遊陸海東歸全楚。弘宣有功焉。
釋法貞。不測氏族。渤海東光人。九歲出家。俊秀之聲不齊凡類。住魏洛下之居廣德寺。為沙門道記弟子。年十一通誦法華。意所不解隨迷造問。記謂曰。後來總持者。其在爾乎。及至年長善成實論深得其趣。備講之業卓犖標奇。在於伊洛無所推下。與僧建齊名。時人目建為文句無前。目貞為入微獨步。貞乃與建為義會之友。道俗斯附聽眾千人。隨得嚫施造像千軀分佈供養。魏清河王元懌。汝南王元悅。並折腰頂禮咨奉戒訓。會魏德衰陵女人居上。毀論日興猜忌逾積。嫉德過常難免今世。貞謂建
【現代漢語翻譯】 現代漢語譯本：沙門智藏（Śramaṇa Zhizang），後來到禹穴遊歷，講解《成論》。開往也去聽講，提出許多疑難問題，連續多日，賓客和僚屬都聽得津津有味。智藏說：『開法師的辯論已經很多了，可以離開了。我想要深入經文。』開往說：『釋迦牟尼（Śākyamuni）說法時，多寶佛（Prabhūtaratna）會踴現出來。法師您現在指責我的提問，難道是要遣送客人嗎？』智藏聽了感到慚愧。在普通四年去世，享年六十五歲。 釋道宗（Shidaozong），不知道他的氏族。是荊州江陵人。早年離開世俗，住在瓦官寺。性格真誠正直，不追求名利。耳朵不隨便聽，口不說狂妄的話。修身潔己，一舉一動都有分寸。廣泛學習經論，但沒有固定的老師。整天只是睡覺和閱讀經書。清談高論，聽的人忘記疲倦。衣裳粗糙破舊，飲食簡單節儉。遇到饑荒年，在鄉里得不到供給。於是南遊嶺南，他的佛法在那裡廣為流傳。他以死來立誓，誘導教化從不停止。五十多歲時在那邊去世。還有法敝（Fabie），住在延賢寺。年輕時研究經書和算術，長大后大多講經說法。齊朝末年遇到災荒，他安於貧困，堅守節操，清心寡慾。不追求名利，也不貪圖積蓄。天監初年，西遊陸路和海路，東歸回到楚地，弘揚佛法很有功勞。 釋法貞（ShifaZhen），不知道他的氏族。是渤海東光人。九歲出家。聰慧俊秀，與衆不同。住在魏都洛陽的廣德寺，是沙門道記（Daoji）的弟子。十一歲時就能背誦《法華經》。遇到不理解的地方，就立刻去請教。道記對他說：『將來能夠總持佛法的人，大概就是你吧。』等到長大后，精通《成實論》，深刻理解其中的趣味。擅長講解經論，卓越出眾。在伊洛一帶，沒有人能超過他。與僧建（Sengjian）齊名。當時的人稱讚僧建是『文句無前』，稱讚法貞是『入微獨步』。法貞於是與僧建結為義理上的朋友。道俗之人都來依附，聽眾有上千人。隨之得到的佈施，用來建造了一千尊佛像，分發供養。魏朝的清河王元懌（Yuan Yi）和汝南王元悅（Yuan Yue），都對他折腰頂禮，請教戒律和訓誡。正趕上魏朝的德行衰落，女人當權，譭謗佛法的言論日益興盛，猜忌之心越來越重。因為嫉妒賢德超過了常人，難以避免今世的災難。法貞對僧建說
【English Translation】 English version: The Śramaṇa Zhizang later traveled to Yu Cave, lecturing on the Cheng Lun (Treatise on the Completion of Truth). Kai Wang also went to listen, raising many difficult questions. For several days, the guests and officials were delighted. Zhizang said, 'Dharma Master Kai has already debated extensively; you may leave. I wish to delve into the scriptures.' Kai Wang said, 'When Śākyamuni Buddha preaches, Prabhūtaratna Buddha emerges. Is the Dharma Master now criticizing my questions and sending away guests?' Zhizang felt ashamed. He passed away in the fourth year of the Putong era, at the age of sixty-five. Shi Daozong, his clan unknown, was a native of Jiangling in Jingzhou. He left secular life early and resided at Waguan Temple. His nature was sincere and upright, not striving for fame. His ears did not listen to frivolous things, and his mouth did not utter wild words. He cultivated himself with purity and moderation in his actions. He studied various scriptures and treatises without a fixed teacher, spending his days sleeping and reading scrolls. His eloquent discussions captivated listeners. His clothes were coarse and worn, and his diet was simple and frugal. During a famine, he could not obtain provisions in the villages. He traveled south to Lingnan, where his teachings flourished. He vowed to die there, tirelessly guiding and converting others. He passed away in that land at the age of fifty. There was also Fa Bi, who resided at Yanxian Temple. He studied scriptures and mathematics in his youth and lectured extensively in his later years. During the famine at the end of the Qi dynasty, he remained poor and maintained his integrity, free from competition and greed. At the beginning of the Tianjian era, he traveled west by land and sea, returning east to Chu, where he made significant contributions to the propagation of Buddhism. Shi Fazhen, his clan unknown, was a native of Dongguang in Bohai. He became a monk at the age of nine. His intelligence and talent set him apart from ordinary people. He resided at Guangde Temple in Luoyang, the capital of the Wei dynasty, as a disciple of Śramaṇa Daoji. At the age of eleven, he could recite the Lotus Sutra. Whenever he encountered something he did not understand, he would immediately ask questions. Daoji said to him, 'The one who will uphold the Dharma in the future is probably you.' When he grew older, he mastered the Satyasiddhi Śāstra, deeply understanding its essence. He excelled in lecturing on the scriptures, standing out as exceptional. In the Yi and Luo regions, no one could surpass him. He was as famous as Sengjian. People praised Sengjian as 'unrivaled in literary expression' and Fazhen as 'unique in penetrating subtlety.' Fazhen then became a friend of Sengjian in the study of Buddhist principles. Both monks and laypeople flocked to them, with audiences of thousands. The offerings they received were used to create a thousand Buddha statues, which were distributed for worship. Yuan Yi, the Prince of Qinghe of the Wei dynasty, and Yuan Yue, the Prince of Runan, bowed to him and sought his precepts and teachings. At that time, the virtue of the Wei dynasty declined, and women held power. Slanderous talk against Buddhism flourished, and suspicion grew. Because jealousy of virtue exceeded the norm, it was difficult to avoid worldly calamities. Fazhen said to Sengjian
曰。大梁正朝禮義之國。又有菩薩應行風教宣流道法。相與去乎。今年過六十。朝聞夕死吾無恨矣。建曰。時不可失。亦先有此懷。以梁普通二年相率南邁。貞為追騎所及禍滅其身。春秋六十一矣。僧建清河人。沙彌之時慧俊出類。及長成人好談名理。與慧聰道寂法貞等。同師道記。少長相攜窮研數論。遂明五聚解冠一方。常日講眾恒溢千人。碩學通方悅其新致。造筵談賞以繼晝夜。雖乃志誨成人。而入里施化。魏高陽王元邕。亟相延請累宵言散。用祛鄙吝。或清晨嘉會一無逮者。輒云深恨不同其敘。故聞風傾渴者。遙服法味矣。后南遊帝室。達于江陰住何園寺。武帝好論義旨敕集學僧。於樂受殿以次立義。每於寺講。成濟后業有逾於前。慧聰立心閑豫解行遠聞。道寂博習多通雅傳師業。並終於魏土。
釋寶淵。姓陳。巴西閬中人也。年二十三。于成都出家。居羅天宮寺。欲學成實論為弘通之主。州鄉術淺不愜憑懷。齊建武元年下都住龍光寺。從僧旻法師稟受五聚。經涉數載義頗染神。旻曰。此君任性俊警智慮過人。但恨迥忽不倫動靜險躁。若值通人優接。當成一世名士。若不遇時不得其死。必當損辱大法矣。淵酷好蒲撲使酒挾氣。終日狼𤠤無所推下。旻累諫曉喻返以為仇。因爾改涂。復從智藏采聽先業。自建
【現代漢語翻譯】 現代漢語譯本：他說：『大梁是崇尚禮義的國家，又有菩薩在此應運而生，弘揚佛法，教化世人，我們一起去吧。』（僧）貞說：『我今年已經六十多歲了，如果早上聽聞佛法真理，晚上死去，我也不會有什麼遺憾了。』僧建說：『時機不可錯過，我早就有了這個想法。』於是在梁普通二年，他們一起向南出發。僧貞被追兵趕上，慘遭殺害，享年六十一歲。僧建是清河人，做沙彌的時候就表現出超群的智慧。長大成人後，喜歡談論玄妙的義理。他和慧聰、道寂、法貞等人，共同拜道記為師。從小一起長大，共同研究《數論》，於是精通五蘊，見解在一方稱冠。經常講經說法，聽眾總是超過千人。學識淵博的人都讚賞他的新穎見解，設宴談論，直到晝夜不停。雖然他致力於教誨成人，但也在鄉里施行教化。魏高陽王元邕，多次邀請他，徹夜長談，用佛法消除鄙陋和吝嗇。有時清晨舉行盛會，卻沒有人趕到，（元邕）總是說非常遺憾不能一起敘談。所以聽到他的名聲而傾心向往的人，遙遠地信服他的佛法。後來南下游歷到帝王的都城，到達江陰，住在何園寺。梁武帝喜歡討論佛法的義理，下令召集學僧，在樂受殿依次闡述義理。每次在寺廟講經，（僧建）成就的佛法事業超過了以前。慧聰立身清靜安逸，對佛法的理解和修行遠近聞名。道寂博學多通，優雅地傳授老師的學業。他們都最終死在了魏國。 釋寶淵，姓陳，是巴西閬中人。二十三歲時，在成都出家，住在羅天宮寺。他想學習《成實論》，成為弘揚此論的主講人。但州里的學術水平淺薄，不能滿足他的願望。齊建武元年，他來到都城，住在龍光寺，跟隨僧旻法師學習五蘊。經過幾年時間，他對義理的理解頗有心得。僧旻說：『這個人天性聰慧，才智過人，但遺憾的是他行為怪異，動靜之間顯得輕浮急躁。如果遇到通達的人好好引導他，他會成為一代名士。如果遇不到合適的人，不能善終，一定會損害佛法。』寶淵酷愛賭博，酗酒，逞強好勝，整天像瘋了一樣，什麼事都做不出來。僧旻多次勸誡開導他，反而被他視為仇人。因此他改變了方向，又跟隨智藏采聽以前的學業。自從建...
【English Translation】 English version: He said, 'Great Liang is a country that values propriety and righteousness. Moreover, there are Bodhisattvas here who have come into being to promote Buddhist teachings and edify the world. Let us go together.' (Monk) Zhen said, 'I am already over sixty years old this year. If I hear the truth of the Dharma in the morning and die in the evening, I will have no regrets.' Sengjian said, 'The opportunity should not be missed. I have had this idea for a long time.' So, in the second year of the Putong era of Liang, they set out southward together. Sengzhen was caught up by pursuing soldiers and tragically killed, at the age of sixty-one. Sengjian was a native of Qinghe. When he was a novice monk (Shami), he showed outstanding wisdom. When he grew up, he liked to talk about profound principles. He and Huicong, Daoji, Fazhen, and others, all took Daoji as their teacher. Growing up together, they jointly studied the Shilun (Shu Lun, a Buddhist text), and thus became proficient in the five aggregates (Wuyun), and their understanding was crowned in one region. He often lectured on the scriptures, and the audience always exceeded a thousand people. Learned scholars admired his novel insights, and held banquets and discussions, until day and night. Although he was committed to teaching adults, he also practiced edification in the countryside. Yuan Yong, the Prince of Gaoyang of Wei, repeatedly invited him, talking all night long, using the Dharma to eliminate meanness and stinginess. Sometimes, when a grand gathering was held in the morning, but no one arrived, (Yuan Yong) always said that he was very sorry that he could not talk together. Therefore, those who heard his name and yearned for him, remotely believed in his Dharma. Later, he traveled south to the emperor's capital, arrived at Jiangyin, and lived in Heyuan Temple. Emperor Wu of Liang liked to discuss the principles of Buddhism, and ordered the gathering of learned monks to expound the principles in the Leshou Hall in turn. Every time he lectured at the temple, (Sengjian)'s achievements in the Buddhist cause surpassed the past. Huicong established himself in tranquility and ease, and his understanding and practice of the Dharma were well-known far and wide. Daoji was erudite and versatile, elegantly transmitting the teacher's teachings. They all eventually died in Wei. 釋寶淵 (Shi Baoyuan), whose surname was 陳 (Chen), was a native of 巴西閬中 (Baxi Langzhong). At the age of twenty-three, he became a monk in 成都 (Chengdu), residing in 羅天宮寺 (Luotiangong Temple). He wanted to study the Chengshi Lun (Chengshi Lun, a Buddhist text) and become the main speaker of this theory. However, the academic level in the state was shallow and could not satisfy his wishes. In the first year of Jianwu of Qi, he came to the capital and lived in 龍光寺 (Longguang Temple), where he followed 法師 (Dharma Master) 僧旻 (Sengmin) to study the five aggregates (Wuyun). After several years, his understanding of the principles was quite insightful. 僧旻 (Sengmin) said, 'This person is naturally intelligent, with extraordinary talent, but unfortunately, his behavior is strange, and he seems frivolous and impetuous in his movements. If he meets an enlightened person who guides him well, he will become a famous scholar of his generation. If he does not meet the right person and cannot die well, he will surely damage the Dharma.' 寶淵 (Baoyuan) was addicted to gambling, drinking, and being aggressive, acting like a madman all day long, unable to do anything. 僧旻 (Sengmin) repeatedly advised and enlightened him, but he was regarded as an enemy. Therefore, he changed direction and followed 智藏 (Zhicang) to listen to his previous studies. Since Jian...
講筵貨財周贍。勇勵辛勤有倍恒日。每言。大丈夫當使人侍我。何能久侍人。乃廣寫義疏。貴市王征南尚書緘封一簏有意西歸。同寺慧濟謔之曰。昔謝氏青箱不至不得作文章。今卿白麈未來判無講理。淵曰。殊不然。此乃打狗杖耳。因帶挾西返。還住舊寺。標定義府。道俗懷欽。於是論筵頻建。聽眾數百。自重名行少賓知己。沙門智訓。遊學京華數論通敏。同還本壤投分與交。淵弗許也。后寺庫犯官。淵自恃名高一州。為物所讓。以身代當。強悍不弭。至於事成知當必敗。因爾出郭。于路以刃自刎。時年六十一矣。即普通七年也。彭門爾時復有法文法度法護道興等。並以廣學達名。文貞廉好尚雅有風采。度通解大乘方嚴有則。護剛直履信不交世務。興秉素懷正好仁奉義。並下都住寺不墜學宗。為諸雄辯所見推仰。
釋僧詢。姓明。太子中庶山賓之兄子也。年始入禮。嘗聽山賓共客談論。追領往復了無漏失賓撫其首曰。今使吾門不墜者。其在爾乎。父奉伯篤信大法。知其聰俊可期神幽冥長濟愛海。年十二敕令出家。為奉誠寺僧辯律師弟子。辯性廉直戒品冰嚴。好仁履信精進勇勵。常講十誦。詢后住治城寺。持操高尚勤辛好學。從光宅寺法雲咨稟經論。散處伽藍不營雜事。當時名德皆稱善焉。歷耳不忘經目必憶。常
【現代漢語翻譯】 現代漢語譯本：講經說法時，他提供充足的財物和周到的服務。他比別人更加勇敢勤奮。他常說：『大丈夫應當讓人來侍奉我，怎麼能長久地侍奉別人呢？』於是他廣泛地抄寫義疏。富有的王征南尚書用匣子封好了一簏（lù）書，想要西歸。同寺的慧濟戲謔他說：『過去謝氏沒有青箱（指書箱）就不能寫文章，現在你沒有白麈（zhǔ）（指拂塵）看來是不能講經說法了。』僧淵說：『不是這樣的，這只是打狗的棍子罷了。』於是帶著書簏西返，回到原來的寺廟居住，標榜為義府，道俗都很欽佩他。因此講經說法頻繁舉辦，聽眾有數百人。他自重名聲，但很少有賓客和知己。沙門智訓，遊學京城，精通各種理論，與他一同回到家鄉，想要與他結交，僧淵沒有答應。後來寺廟的倉庫出了事，僧淵自恃名聲高，在一州之內很有影響力，想要用財物來擺平這件事，但對方強悍不肯罷休，事情發展到這個地步，他知道必定失敗，於是離開城郭，在路上用刀自刎而死，當時六十一歲，是普通七年。彭城當時還有法文、法度、法護、道興等人，都以廣博的學識而聞名。法文為人正直廉潔，愛好高雅，很有風采。法度通曉大乘佛法，莊重有法則。法護剛正不阿，信守承諾，不與世俗交往。道興秉持樸素的志向，愛好仁義。他們都在京都的寺廟居住，沒有荒廢學業，被各位雄辯之士所推崇。 釋僧詢（shì Sēng Xún），姓明，是太子中庶山賓（Tàizǐ Zhōngshù Shānbīn）的侄子。年幼時開始學習禮儀。曾經聽山賓與客人談論，能夠追憶並領會，沒有絲毫遺漏。山賓撫摸著他的頭說：『現在能使我家門不衰敗的，大概就是你了吧。』他的父親明奉伯（Míng Fèngbó）篤信佛法，知道他聰慧俊朗，將來可以幫助神靈，長久地救濟眾生。十二歲時，皇帝下令他出家，做奉誠寺（Fèngchéng Sì）僧辯律師（Sēng Biàn Lǜshī）的弟子。僧辯天性廉潔正直，戒律嚴明，仁慈善良，信守承諾，精進勇猛。經常講《十誦律》。僧詢後來住在治城寺（Zhìchéng Sì），品德高尚，勤奮好學，向光宅寺（Guāngzhái Sì）的法雲（Fǎ Yún）請教經論。他住在各個寺廟，不經營雜事。當時的名僧大德都稱讚他。他聽過的事情不會忘記，看過的內容必定記住。經常……
【English Translation】 English version: During his lectures and sermons, he provided ample resources and attentive service. He was more courageous and diligent than others. He often said, 'A great man should have others serve him; how can he serve others for long?' Therefore, he extensively copied commentaries. The wealthy Wang Zheng Nan, the Minister of the Imperial Secretariat, sealed a chest of books, intending to return to the west. Hui Ji of the same temple jokingly said to him, 'In the past, the Xie family could not write articles without a blue chest (referring to a book chest); now, it seems you cannot lecture without a white whisk (referring to a duster).' Seng Yuan said, 'That's not true; this is just a stick for beating dogs.' So he took the chest of books and returned to the west, residing in his old temple, proclaiming it as the Righteous Residence, and both Daoists and laypeople admired him. Therefore, lectures and sermons were frequently held, with hundreds of listeners. He valued his reputation, but had few guests and confidants. The monk Zhi Xun, who studied in the capital and was proficient in various theories, returned to his hometown with him, wanting to befriend him, but Seng Yuan refused. Later, when something happened to the temple's treasury, Seng Yuan, relying on his high reputation and influence in the state, wanted to settle the matter with money, but the other party was fierce and unwilling to give up. When things developed to this point, he knew he would surely fail, so he left the city and committed suicide with a knife on the road. He was sixty-one years old at the time, in the seventh year of the Ordinary era. At that time, Pengcheng also had Fa Wen (Dharma Script), Fa Du (Dharma Measure), Fa Hu (Dharma Protector), and Dao Xing (Path Arising), all of whom were known for their extensive knowledge. Fa Wen was upright and honest, loved elegance, and had great demeanor. Fa Du was well-versed in Mahayana Buddhism, dignified and principled. Fa Hu was upright and trustworthy, and did not engage in worldly affairs. Dao Xing held simple aspirations and loved benevolence and righteousness. They all resided in temples in the capital, without neglecting their studies, and were admired by various eloquent speakers. 釋Seng Xun (釋Sēng Xún), whose surname was Ming, was the nephew of the Crown Prince's Attendant Shan Bin (太子中庶山賓Tàizǐ Zhōngshù Shānbīn). He began studying etiquette at a young age. He once listened to Shan Bin discussing with guests, and was able to recall and comprehend without any omissions. Shan Bin stroked his head and said, 'The one who will prevent my family from declining is probably you.' His father, Ming Feng Bo (明奉伯Míng Fèngbó), was a devout believer in Buddhism, knowing that he was intelligent and handsome, and could help the spirits in the future, and provide long-term relief to sentient beings. At the age of twelve, the emperor ordered him to become a monk, as a disciple of the lawyer Seng Bian (僧辯律師Sēng Biàn Lǜshī) of Fengcheng Temple (奉誠寺Fèngchéng Sì). Seng Bian was honest and upright by nature, strict in discipline, benevolent and kind, trustworthy, diligent and courageous. He often lectured on the Ten Recitation Vinaya. Seng Xun later lived in Zhicheng Temple (治城寺Zhìchéng Sì), with noble character, diligent and studious, and consulted the scriptures and treatises with Fa Yun (法雲Fǎ Yún) of Guangzhai Temple (光宅寺Guāngzhái Sì). He lived in various temples, without engaging in miscellaneous affairs. The famous monks and virtuous people at that time all praised him. He never forgot what he had heard, and always remembered what he had seen. Often...
能覆述有如瓶瀉。時人嘉其清辨。白黑重其無倦。凡所聽聞悉為註記。雖無大才而彌綸深極。同學門友莫不傳寫。以天監十六年卒。春秋三十有五。時復有道遂道標。同海陵人並從法雲受業。經論洽聞博綜有序。
釋惠超。姓王。太原人。永嘉之亂寓居襄陽。七歲出家住檀溪寺。為惠景弟子。景清恒平簡雅有器局。普通之初總州僧正。以節儉聞之。超幼而清悟。容止詳美進趣合度。事景一年。以眾大諠雜乞移禪房依止僧崇禪師習學定業。年十二又從同寺僧受學通三玄。永明中。竟陵王請智秀法師。與諸學士隨方講授西至樊鄧。超因馮受學。同時合席皆共服其領會。隨秀還都住靈根寺。仍從法常乞受具足。誦戒不盈二日。聽律未周兩遍。皆識文知義鏡其纖密。稟承師訓無相忝也。及師亡后。又從智藏采習經論。藏曰。此子秀髮當成美器。藏之出處多與同遊。備通諸部名動京邑。后從慧集餐聽毗尼。裁得數遍。集乃嘆曰。不謂始學已冰寒於水矣。后還鄉定省合境懷之。武帝敕還為壽光學士。又敕與觀寺僧伽婆羅傳譯阿育王經。使超筆受。以為十卷。而晦德進人不專矜伐。故有要請多推舊德。藏后使其代講讓不肯當。或逢群賢博論。未曾不預辯通塞。及抗擊前敵。知理將窮而必下。或遇機隙便亦應躡而默。然斯亦稟識
【現代漢語翻譯】 現代漢語譯本 能像從瓶子里倒水一樣流暢地複述出來。當時的人讚賞他的清晰和善辯，僧俗兩眾都敬重他的不知疲倦。凡是聽到的內容，他都全部記錄下來。雖然沒有很大的才華，但他的研究卻瀰漫深遠。同學和朋友們沒有不爭相傳抄他的著作的。他在天監十六年去世，享年三十五歲。當時還有道遂和道標，他們都是海陵人，一起跟隨法雲學習，對經論的理解都很透徹，博學而有條理。
釋惠超（Shi Huichao），俗姓王，是太原人。永嘉之亂時，他寄居在襄陽。七歲時出家，住在檀溪寺，是惠景（Huijing）的弟子。惠景清廉、持重、平和而有氣度。普通年間，他擔任總州僧正，以節儉而聞名。惠超從小就聰明穎悟，容貌舉止端莊美好，進退有度。服侍惠景一年後，因為寺廟裡人多喧鬧，他請求搬到禪房，依止僧崇禪師（Seng Chong Chanshi）學習禪定。十二歲時，他又跟隨寺里的僧人學習三玄。永明年間，竟陵王（Jingling Wang）請來智秀法師（Zhixiu Fashi），與各位學士一起隨處講授佛法，一直到樊鄧一帶。惠超因此跟隨馮（Feng）學習，同時聽課的人都佩服他的領悟能力。他跟隨智秀回到都城，住在靈根寺。他又向法常（Facang）請求受具足戒。誦戒不到兩天，聽律不到兩遍，就能理解文字的含義，洞察其中的細微之處。他繼承了老師的教誨，沒有絲毫的違背。等到法常去世后，他又向智藏（Zhizang）學習經論。智藏說：『這個孩子天資聰穎，將來必定能成為美好的器物。』智藏的出行大多與惠超同行，惠超精通各部經典，名聲響徹京城。後來，他又跟隨慧集（Huiji）聽講毗尼，才聽了幾遍，慧集就感嘆說：『沒想到剛開始學習就已經青出於藍了。』後來他回到家鄉探親，整個家鄉的人都懷念他。武帝下令讓他回到都城，擔任壽光學士，又下令讓他與觀寺的僧伽婆羅（Sanghabala）一起翻譯《阿育王經》，讓惠超筆錄，寫成十卷。他隱藏自己的德行，提拔後進，不專門炫耀自己的功勞，所以有重要的請求，大多推舉年長的有德之人。智藏後來讓他代替自己講經，他謙讓不肯接受。有時遇到賢士們博論，他沒有不參與的，辯論通達事理。等到對方的理論將要窮盡時，他必定會使其認輸。或者遇到機會，他也會順勢而為，保持沉默。然而，這些都是他稟賦的見識。
【English Translation】 English version He could repeat what he heard as fluently as pouring water from a bottle. People at the time praised his clarity and eloquence, and both monks and laypeople respected his tireless efforts. He recorded everything he heard. Although he did not have great talent, his research was extensive and profound. His classmates and friends all eagerly copied his works. He passed away in the sixteenth year of the Tianjian era, at the age of thirty-five. At that time, there were also Dao Sui (道遂) and Dao Biao (道標), both from Hailing, who studied with Fayun (法雲), and their understanding of scriptures and treatises was thorough, erudite, and well-organized.
釋惠超 (Shi Huichao) whose secular surname was Wang, was from Taiyuan. During the Rebellion of Yongjia, he resided in Xiangyang. At the age of seven, he became a monk and lived in Tanxi Temple, as a disciple of Huijing (惠景). Huijing was honest, dignified, peaceful, and had a good character. At the beginning of the Putong era, he served as the chief monk of the state, known for his frugality. Huichao was intelligent and insightful from a young age, with dignified and beautiful manners, and appropriate behavior. After serving Huijing for a year, because the temple was noisy, he requested to move to a meditation room and study meditation with Zen Master Seng Chong (僧崇禪師). At the age of twelve, he also studied the Three Mysteries (三玄) with a monk in the same temple. During the Yongming era, Prince Jingling (竟陵王) invited Dharma Master Zhixiu (智秀法師) to lecture with scholars everywhere, as far as Fandeng. Huichao therefore studied with Feng, and all those who attended the lectures admired his comprehension. He followed Zhixiu back to the capital and lived in Linggen Temple. He then requested to receive the complete precepts from Facang (法常). He recited the precepts in less than two days and listened to the Vinaya less than twice, yet he could understand the meaning of the words and discern the subtle details. He inherited his teacher's teachings without any deviation. After Facang passed away, he studied scriptures and treatises with Zhizang (智藏). Zhizang said, 'This child is talented and will surely become a great vessel.' Zhizang often traveled with Huichao, and Huichao was proficient in various scriptures, and his reputation spread throughout the capital. Later, he listened to the Vinaya with Huiji (慧集). After listening only a few times, Huiji exclaimed, 'I didn't expect that he would surpass his teacher so quickly.' Later, he returned to his hometown to visit his family, and the entire hometown missed him. Emperor Wu ordered him to return to the capital and serve as a scholar of Shougong, and also ordered him to translate the Ashoka Sutra (阿育王經) with Sanghabala (僧伽婆羅) of Guan Temple, with Huichao taking notes, resulting in ten volumes. He concealed his virtues, promoted junior scholars, and did not boast about his achievements. Therefore, for important requests, he mostly recommended older and virtuous people. Zhizang later asked him to lecture in his place, but he declined. Sometimes, when encountering scholars in discussions, he always participated, debating thoroughly. When the other party's arguments were about to be exhausted, he would surely make them admit defeat. Or, when encountering an opportunity, he would also take advantage of it and remain silent. However, these were all due to his innate knowledge.
同所不安。而超能謙降若此。衣食趣濟榮貴未邀幞無資蓄。安成康王蕭雅秀。欽敬戒德。出蕃要請相攜于鎮。講發風被遠近服嘆。康王薨后。吳平侯蕭昺游夏口。復屈俱行。法筵又鋪。學者稱詠。還都續講聽侶相趍。二百餘僧四時習業。于普通七年卒。時年五十有二。
釋真玉。姓董氏。青州益都人。生而無目。其母哀其。及年至七歲。教彈琵琶。以為窮乏之計。而天情俊悟聆察若經。不盈旬日便洞音曲。后鄉邑大集盛興齋講。母攜玉赴會。一聞欣領曰。若恒預聽終作法師。不憂匱餒矣。母聞之慾成斯大業也。乃棄其家務。專將赴講。無問風雨艱關。必期相續。玉包略詞旨氣攝當鋒。年將壯室振名海岱。后遭母憂舍法還家。廬于墓側。哀毀過禮茹菜奉齋。伏塊持操三年野宿。鄉黨重之。后服闋附道修整前業。覽卷便講無所疑滯。預聞徒侶相次歸焉。齊天保年中文宣皇帝盛弘講席。海內髦彥咸聚天平。於時義學星羅跨轢相架。玉獨標稱首登座談敘。罔不歸宗。盡諦窮神煥然開發。耆年前達稽首崇仰。遂使道俗奔隨酌衢樽而不竭矣。一曾往復者別經十年。聞聲即憶其名義。斯總持之功莫與尚也。常徒學士幾百千人。耳對行往了知心性。誡勖之勤彌隆余哲。生來結誓願終安養。常令侍者讀經。玉必跪坐合掌而聽。忽聞
【現代漢語翻譯】 現代漢語譯本： 同樣的地方也會感到不安。而超能法師如此謙虛退讓。衣食僅能維持生計，沒有獲得榮華富貴，也沒有積蓄。安成康王蕭雅秀（南朝梁宗室，封安成郡王），欽佩他的戒律和德行，出使藩國時，多次邀請他一同前往鎮守的地方。他所講的佛法，影響深遠，遠近的人都信服讚歎。康王去世后，吳平侯蕭昺（南朝梁宗室，封吳平侯）在夏口遊玩，再次邀請他同行。佛法講座再次展開，學者們紛紛稱讚歌頌。回到都城后，繼續講經，聽眾絡繹不絕。有二百多位僧人，一年四季都在學習佛法。他在普通七年（公元526年）去世，享年五十二歲。
釋真玉（法師名），姓董，是青州益都人。他生下來就沒有眼睛。他的母親為他感到悲哀。等到他七歲時，教他彈琵琶，以此作為維持生計的手段。而他天資聰穎，聽覺敏銳，好像已經學習過一樣。不到十天，就能熟練掌握音律。後來，鄉里舉行大型齋會，盛行講經。他的母親帶著真玉去參加。真玉一聽就高興地說：『如果能經常來聽經，最終會成為法師，不用擔心貧困了。』他的母親聽了，想要成就他的大業，於是放棄了家務，專門帶著他去聽經，無論風雨多麼艱難，都一定要堅持下去。真玉法師概括詞語的要旨，氣勢逼人，年輕時就在海岱地區（指泰山以東的地區）聲名鵲起。後來，他遭遇母親去世，於是離開佛法，回到家鄉，在墓旁搭廬居住。他極度悲傷，超過了禮節的規定，吃素齋，住在墳墓旁邊，堅持操守三年。鄉里的人都很敬重他。服喪期滿后，他沿著以前的道路，繼續修行以前的佛法事業。他閱讀經卷就能講解，沒有絲毫的疑惑和滯礙。以前聽過他講經的徒弟們，也相繼歸來。北齊天保年間，文宣皇帝（北齊皇帝）盛大弘揚講經，海內有才華的人都聚集在天平（地名）。當時，義學像星星一樣羅列，互相競爭。真玉法師獨自脫穎而出，首先登上講座，他的敘述，沒有不歸於正宗的。他窮盡真理，煥然一新地啓發人們。年長的有德之人都向他稽首崇拜，於是使得僧俗都奔向他，好像從道路上取酒，永遠也取不完一樣。他只要聽過一遍，十年後還能記得那個人的名字和意義。這種總持的功力，沒有人能比得上。他經常有幾百上千的徒弟和學士。他能通過他們的言行，瞭解他們的心性。他勤勉地告誡他們，超過了其他的哲人。他生來就發誓，愿終生安住在安養之地（指西方極樂世界）。他經常讓侍者讀經，真玉法師必定跪坐合掌聽經。忽然聽到
【English Translation】 English version: Even in the same place, one can feel unease. Yet, Dharma Master Chao Neng was so humble and yielding. His clothing and food were barely sufficient, he had not attained glory or wealth, nor did he possess any savings. Prince Kang of Ancheng, Xiao Yaxiu (a member of the Southern Liang dynasty, enfeoffed as the Prince of Ancheng), admired his precepts and virtue. When he went to govern a frontier region, he repeatedly invited him to accompany him to the garrison town. The Dharma he expounded had a far-reaching influence, and people near and far admired and praised him. After Prince Kang passed away, Marquis Ping of Wu, Xiao Bing (a member of the Southern Liang dynasty, enfeoffed as the Marquis of Wu), was traveling in Xiakou and again invited him to go along. A Dharma assembly was once again convened, and scholars praised and extolled it. After returning to the capital, he continued to lecture, and listeners flocked to him. More than two hundred monks studied the Dharma throughout the four seasons. He passed away in the seventh year of the Putong era (526 AD), at the age of fifty-two.
The monk Zhenyu (Dharma name), whose surname was Dong, was a native of Yidu in Qingzhou. He was born without eyes. His mother grieved for him. When he reached the age of seven, she taught him to play the pipa, as a means of making a living. However, he was naturally intelligent and perceptive, as if he had already learned it. In less than ten days, he was able to master the melodies. Later, a large vegetarian feast was held in the village, and the practice of lecturing on the scriptures was prevalent. His mother took Zhenyu to attend. As soon as Zhenyu heard the lectures, he happily said, 'If I can regularly listen to the lectures, I will eventually become a Dharma master and will not have to worry about poverty.' His mother, hearing this, wanted to help him achieve this great undertaking, so she abandoned her household chores and devoted herself to taking him to listen to the lectures, no matter how difficult the wind and rain were, she was determined to continue. Dharma Master Zhenyu summarized the essence of the words, and his aura was compelling. In his youth, he became famous in the Haidai region (referring to the region east of Mount Tai). Later, he encountered the death of his mother, so he left the Dharma and returned to his hometown, living in a hut next to the tomb. He was extremely grieved, exceeding the prescribed rituals, eating vegetarian food, living next to the grave, and upholding his principles for three years. The people of the village respected him greatly. After the mourning period was over, he followed the previous path and continued to cultivate his previous Dharma practice. He could read and explain the scriptures without any doubt or hesitation. The disciples who had previously listened to his lectures also returned one after another. During the Tianbao era of the Northern Qi dynasty, Emperor Wenxuan (Emperor of the Northern Qi dynasty) greatly promoted the practice of lecturing on the scriptures, and talented people from all over the country gathered in Tianping (place name). At that time, the schools of Buddhist doctrine were as numerous as stars, competing with each other. Dharma Master Zhenyu stood out alone, first ascending the lecture seat, and his narrations all returned to the orthodox teachings. He exhausted the truth and enlightened people in a refreshing way. Elderly and virtuous people bowed and admired him, thus causing both monks and laypeople to flock to him, as if drawing wine from a road, never running out. After hearing it once, he could still remember the person's name and meaning after ten years. This power of total retention was unmatched. He often had hundreds or thousands of disciples and scholars. He could understand their minds through their words and deeds. His diligent admonitions exceeded those of other philosophers. He had vowed since birth to dwell in the Land of Bliss (referring to the Western Pure Land) for the rest of his life. He often had attendants read the scriptures, and Dharma Master Zhenyu would always kneel and listen with his palms together. Suddenly hearing
東方有凈蓮華佛國莊嚴世界與彼不殊。乃深惟曰。諸佛凈土豈限方隅。人並西奔一無東慕。用此執心難成迴向。便愿生蓮華佛國。曉夕勤到誓不久留。身無疹瘵便行後事。授諸弟子。衣服幾杖麈尾如意。分部遺誥各有差降。眾初不悟之也。並共驚之。玉曰。愿與運同世非可樂。汝等助念蓮華佛。令我得至彼岸也。布薩之後。便臥疾于鄴城北王家。神氣無昧聲相如常。動京大德並就問疾。午後忽見煙雲相糾從東而來。異香纏繞充塞庭宇。空中出聲有如讚唄之響。清亮宛然。當爾之時足漸向冷口猶誦唸。少時而卒。卒后十日香氣乃絕。大眾哀仰如臨雙樹。玉氏昆季俱制缞绖。與諸門人收其尸而葬焉。
後梁荊大僧正釋僧遷傳二十一
釋僧遷。姓嚴。吳郡吳人。孝敬夙彰。侍中玉錫見而異焉。一面定交。師事鐘山靈曜道則法師。則亦權行外彰深相推重。后遊談講肆縱辯天垂曾難招提慧琰禪品義。精思間出中座嗟揚。招提因改舊致。更新章句。梁高有敕。善言殿義集登即銳辯如流。帝有嘉之。仍降家僧之禮。帝制勝鬘義疏。班壽光殿。諸僧咸懷自恧。遷深窮理窟。特詔敷述。皇儲尚書令何敬容。以並請論擊。道俗欣洽時論題之。中興荊鄴。正位僧端。職任基月道風飆舉。恂恂七眾不齊而成。昔晉氏始置僧司。迄茲
【現代漢語翻譯】 現代漢語譯本：東方有一個與西方凈土同樣莊嚴的凈蓮華佛國（凈蓮華佛的佛國）。釋僧遷（人名）深深地思考說：『諸佛的凈土難道只侷限於某個方位嗎？人們都往西方去，沒有誰嚮往東方。用這種執著的心很難成就回向。』於是他發願往生蓮華佛國。早晚勤奮修行，發誓不久留於世間。在身體沒有疾病的時候，就開始安排後事，將衣服、幾杖、麈尾（拂塵）和如意等物分給眾弟子，並根據不同情況留下遺囑。起初，大家都不明白他的意思，都感到很驚訝。釋僧遷說：『我的願望與時運相同，這個世界沒有什麼值得留戀的。你們幫助我念誦蓮華佛（凈蓮華佛），讓我能夠到達彼岸。』在布薩（佛教用語，指每半月舉行的誦戒儀式）之後，他就在鄴城北邊的王家臥病不起。他的神智清醒，聲音和容貌都如往常一樣。京城裡有聲望的僧人都來探望他的病情。中午過後，忽然看見煙雲交織在一起，從東方而來，奇異的香氣瀰漫在庭院裡。空中傳出聲音，好像贊美歌唱的聲音，清晰而響亮。在這個時候，他的腳漸漸變冷，口中仍然誦唸佛號。不久就去世了。去世后十天，香氣才消失。大眾悲哀地仰望著他，好像面臨雙樹（指佛陀涅槃時的兩棵娑羅樹）。釋僧遷的兄弟和門徒們都穿上喪服，收拾他的遺體並安葬了。
後梁荊州大僧正釋僧遷傳二十一
釋僧遷，姓嚴，是吳郡吳縣人。他孝順恭敬的美名很早就顯揚在外。侍中玉錫（人名）見到他后，覺得他與衆不同，一見面就和他結交，拜鐘山靈曜道則法師（人名）為師。道則法師也暫時顯露自己的才能，非常推重他。後來，釋僧遷遊歷各處講學，辯才無礙，曾經在招提寺（寺廟名）與慧琰禪師（人名）辯論禪品義。他精妙的思考不斷涌現，引得在座的人都讚歎不已。招提寺因此改變了舊的章句，重新編寫了新的內容。梁高祖（皇帝名）下令，在善言殿（宮殿名）舉行義疏講論，釋僧遷立刻以敏銳的辯才應對如流，皇帝對此非常讚賞，並給予他如同對待自己家僧人的禮遇。皇帝撰寫了《勝鬘義疏》（佛經疏），在壽光殿（宮殿名）頒佈，眾僧都感到慚愧。釋僧遷深入研究經義，皇帝特意下詔讓他來講解。皇儲尚書令何敬容（人名）也一同請他論辯，道俗兩界都非常高興，當時的輿論稱讚這件事為『中興荊鄴』。釋僧遷在僧團中擔任重要的職位，他的職責和地位日益穩固，他的道風也像狂風一樣傳播開來。他以循循善誘的方式教導七眾弟子，使他們不自覺地就達到了整齊劃一。從晉朝開始設定僧司（管理僧人的機構），直到現在。
【English Translation】 English version: In the east, there exists a Pure Land of Lotus Flower Buddha (Jing Lian Hua Fo), a world as magnificent as the Western Pure Land. Shi Sengqian (name of a person) pondered deeply, saying, 'Are the Pure Lands of all Buddhas limited to certain directions? People all rush to the West, with no one yearning for the East. With such an attachment, it is difficult to achieve dedication of merit.' Therefore, he vowed to be reborn in the Lotus Flower Buddha's Pure Land. He diligently practiced day and night, vowing not to linger in this world for long. While still healthy, he began to arrange his affairs, distributing his robes, walking stick, whisk (duster), and ruyi (scepter) to his disciples, and leaving instructions according to their individual circumstances. At first, everyone did not understand his intention and were surprised. Shi Sengqian said, 'My aspiration aligns with the times; this world holds nothing worth cherishing. Please help me recite the name of Lotus Flower Buddha (Jing Lian Hua Fo), so that I may reach the other shore.' After the Posadha (Buddhist term for the bi-monthly ceremony of reciting precepts), he fell ill in the Wang family's residence north of Ye City. His mind remained clear, and his voice and appearance were as usual. Renowned monks from the capital came to inquire about his condition. After noon, suddenly, intertwined smoke and clouds appeared from the east, and an extraordinary fragrance filled the courtyard. A voice from the sky sounded like hymns of praise, clear and resonant. At that moment, his feet gradually grew cold, and he continued to recite the Buddha's name. Soon after, he passed away. Ten days after his death, the fragrance finally dissipated. The assembly gazed upon him with sorrow, as if facing the twin sala trees (referring to the two sala trees under which the Buddha entered Nirvana). Shi Sengqian's brothers and disciples all wore mourning clothes, collected his remains, and buried them.
The Biography of Shi Sengqian, the Great Sangha Chief of Jingzhou in the Later Liang Dynasty, Chapter 21
Shi Sengqian, whose surname was Yan, was a native of Wu County in Wu Commandery. His reputation for filial piety and respect was well-known from an early age. The Attendant Zhong Yu Xi (name of a person), upon seeing him, recognized his exceptional qualities and befriended him at first sight, becoming his disciple under Dharma Master Lingyao Daoze (name of a person) of Zhongshan. Dharma Master Daoze also temporarily revealed his talents and greatly esteemed him. Later, Shi Sengqian traveled to various places to lecture, possessing unobstructed eloquence. He once debated the meaning of Chan principles with Chan Master Huiyan (name of a person) at Zhaoti Temple (name of a temple). His insightful thoughts emerged continuously, prompting admiration from everyone present. As a result, Zhaoti Temple revised the old chapters and compiled new content. Emperor Gaozu (name of an emperor) of the Liang Dynasty ordered a discussion of the meaning of the Sutra of Queen Srimala at Shanguan Hall (name of a palace), and Shi Sengqian immediately responded with sharp eloquence, earning the emperor's praise. The emperor bestowed upon him the same treatment as his own family monks. The emperor wrote a commentary on the Sutra of Queen Srimala and promulgated it at Shouguang Hall (name of a palace), causing all the monks to feel ashamed. Shi Sengqian deeply investigated the principles of the scriptures, and the emperor specifically ordered him to explain them. The Crown Prince, Shangshuling He Jingrong (name of a person), also requested him to debate, bringing joy to both the monastic and lay communities. Contemporary opinion praised this event as 'Reviving Jingye.' Shi Sengqian held an important position in the Sangha, his duties and status becoming increasingly stable, and his influence spreading like a storm. He guided the seven assemblies of disciples with gentle persuasion, leading them to achieve uniformity unconsciously. The Sangha Office (an organization managing monks) was established from the Jin Dynasty until now.
四代。求之備業罕有斯焉。自後探索幽求。經誥盤結皆針盲起廢。怡然從政。以天監十二年四月十七日。移神大寶精舍。春秋七十有九。二十日葬于江凌之中華北山。初年少孝稟自然。家貧親老珍養或闕。后名德既立。供嚫腴旨進饋益陳。及處艱憂毀幾致滅。年方弱冠便誦法華數溢六千。坐而若寐親見普賢。香光照燭仍降摩頂。書而不傳。大漸惟幾。方陳同志。凡講涅槃大品十八部經。各數十遍。皆制義疏流於後學。等觀即梁明帝之法名也。自云。北面歸依時移三紀。權經問道十有三年。終識苦空功由善導。況乎福田五世師資兩葉。仁既厚矣義寔深焉。遂刊碑墳隴。述德如左。
續高僧傳卷第六 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第七
大唐西明寺沙門釋道宣撰
義解篇三 正紀十 附見四
陳楊都宣武寺釋洪偃傳一
陳楊都興皇寺釋法朗傳二
陳楊都不禪眾寺釋慧勇傳三
陳楊都大彭城寺釋寶瓊傳四(明解)
陳楊都白馬寺釋警韶傳五
陳鐘山耆阇寺釋安廩傳六
陳攝山棲霞寺釋慧布傳七(僧詮 玄辯)
周渭濱沙門釋亡名傳八(僧琨)
魏鄴下沙門釋道竉傳九
齊彭城沙門釋慧嵩傳十
【現代漢語翻譯】 現代漢語譯本： 四代之後，要尋找一個像他這樣全面繼承事業的人，實在罕見。自那以後，他深入探索幽深的佛理，所著經書誥文盤根錯節，都如同為盲人引路，使廢棄的事業得以復興。他怡然自得地參與政事，在天監十二年四月十七日，將神位移至大寶精舍。享年七十九歲，二十日葬于江陵的中華北山。他年少時就稟賦孝道，天性如此。因為家境貧寒，贍養父母有時有所欠缺。後來名聲和德行建立起來，供養和美味佳餚進獻不斷。他身處艱難憂患之時，幾乎毀壞了自己的身體。剛滿弱冠之年，就能背誦《法華經》超過六千遍。坐禪時彷彿入睡，親眼見到普賢菩薩（Samantabhadra）。香光照耀，普賢菩薩還為他摩頂，這件事他寫在書里卻沒有流傳開來。臨終之際，他只是簡單地向同道之人交代後事。他曾講《涅槃經》大品十八部，每部都講了幾十遍，都撰寫了義疏流傳給後來的學人。等觀，就是梁明帝的法名。他自己說，北面歸依佛法已經三十六年，爲了求法問道有十三年之久，最終認識到苦空的真諦，這都歸功於善導大師的教導。更何況他作為福田，經歷了五代師資，兩代人。他的仁愛已經很深厚了，他的道義確實也很深刻。於是刊刻碑文于墳墓之上，記述他的德行如下。 續高僧傳卷第六 大正藏第 50 冊 No. 2060 續高僧傳 續高僧傳卷第七 大唐西明寺沙門釋道宣撰 義解篇三 正紀十 附見四 陳楊都宣武寺釋洪偃傳一 陳楊都興皇寺釋法朗傳二 陳楊都不禪眾寺釋慧勇傳三 陳楊都大彭城寺釋寶瓊傳四(明解) 陳楊都白馬寺釋警韶傳五 陳鐘山耆阇寺釋安廩傳六 陳攝山棲霞寺釋慧布傳七(僧詮 玄辯) 周渭濱沙門釋亡名傳八(僧琨) 魏鄴下沙門釋道竉傳九 齊彭城沙門釋慧嵩傳十
【English Translation】 English version: After four generations, it is rare to find someone who can fully inherit his legacy. Since then, he has deeply explored the profound Buddhist principles, and the scriptures and edicts he wrote are intricate and complex, all like guiding the blind, enabling abandoned undertakings to be revived. He participated in politics with ease, and on the seventeenth day of the fourth month of the Tianjian twelfth year, he moved the spirit tablet to the Dabao Vihara. He lived to the age of seventy-nine and was buried on the twentieth day in the northern mountain of Zhonghua in Jiangling. In his youth, he was naturally endowed with filial piety. Because his family was poor, his support for his parents was sometimes lacking. Later, when his fame and virtue were established, offerings and delicious food were constantly presented. When he was in difficult times and worries, he almost ruined his body. Just past the age of twenty, he could recite the 'Lotus Sutra' more than six thousand times. While meditating, he seemed to fall asleep and personally saw Samantabhadra Bodhisattva (普賢 - Universal Worthy Bodhisattva). Fragrant light shone, and Samantabhadra Bodhisattva also touched his head, an event he wrote about but did not spread. On his deathbed, he simply explained the aftermath to his fellow practitioners. He lectured on eighteen parts of the 'Nirvana Sutra', each part dozens of times, and wrote commentaries that were passed on to later scholars. Deng Guan (等觀), was the Dharma name of Emperor Ming of Liang. He himself said that he had taken refuge in Buddhism for thirty-six years, and had been seeking the Dharma for thirteen years, and finally realized the true meaning of suffering and emptiness, all thanks to the teachings of Master Shandao (善導). Moreover, as a field of merit, he experienced five generations of teachers and two generations of disciples. His benevolence was already very deep, and his righteousness was indeed very profound. Therefore, an inscription was carved on the tombstone, describing his virtues as follows. 'Continued Biographies of Eminent Monks', Volume 6 Taisho Tripitaka, Volume 50, No. 2060, 'Continued Biographies of Eminent Monks' 'Continued Biographies of Eminent Monks', Volume 7 Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter on Interpretation of Meaning 3, Main Records 10, Supplementary Notes 4 Biography of Shi Hongyan of Xuanwu Temple in Yangdu, Chen Dynasty 1 Biography of Shi Falang of Xinghuang Temple in Yangdu, Chen Dynasty 2 Biography of Shi Huiyong of Bu Chan Zhong Temple in Yangdu, Chen Dynasty 3 Biography of Shi Baoqiong of Dapengcheng Temple in Yangdu, Chen Dynasty 4 (Clear Explanation) Biography of Shi Jingshao of Baima Temple in Yangdu, Chen Dynasty 5 Biography of Shi Anlin of Qisha Temple in Zhongshan, Chen Dynasty 6 Biography of Shi Huibu of Qixia Temple in Sheshan, Chen Dynasty 7 (Sengquan, Xuanbian) Biography of Shramana Shi Wangming of Weibin, Zhou Dynasty 8 (Sengkun) Biography of Shramana Shi Daocong of Yexia, Wei Dynasty 9 Biography of Shramana Shi Huisong of Pengcheng, Qi Dynasty 10
釋洪偃。俗姓謝氏。會稽山陰人。祖茂恭和凝慎不交世俗。父藏博綜經史善屬文藻。梁衡陽王聞而器之。引為僚友。偃風神穎秀弱齡悟道。晝讀經論夜諷詩書。良辰華景未嘗廢學。自爾幼而聰敏。州里稱焉。及長游聽京邑遍聞數論。后值龍光寺綽法師。便委心受業。特加賞接。以為絕倫。由是學侶改觀轉相推伏。二三年中便盡幽奧。乃開筵聚眾闡揚成實。舉厝閑雅詞吐抑揚。後學舊齒稽疑了義。橫經荷笈虛往實歸。由此仰膺法輪總持諸部。勇氣無前任其披解。宿望弘量因循舊章。偃屬思雲霄曾無接對。見忤前達不能降情。自是來學有隔。聽者疏焉。遂閉志閑房高尚其道。間以尋緗閱史。廣求多見。秋水春臺清文迥出。壯思云飛英詞錦爛。又善草隸見稱時俗。纖過芝葉媚極銀鉤。故貌義詩書號為四絕。當時英傑皆推賞之。梁太宗之在東朝。愛其俊秀。欲令還俗引為學士。偃執志不回故弗能致。會武帝發講重云。延德肆問。而年非宿老座第甚遠。抗言高論精理入神。帝賞嘆久之。莫不矚目。偃形止自若神守如初。僉服其高亮也。及引進後堂。加優其禮。屬戎羯陵踐兵饑相繼。因避地于縉雲。眷眄泉石。又寇斥山侶。遂越嶺逃難。落泊馳滯曾無安堵。梁長沙王韶鎮郢。聞風敘造俄而渚宮陷覆。上流阻亂。便事東歸。因
【現代漢語翻譯】 釋洪偃（釋：佛教僧侶的尊稱；洪偃：人名）。俗姓謝氏。會稽山陰（會稽：古郡名，今浙江紹興一帶；山陰：會稽郡下的一個縣）人。祖父茂恭謹和凝重謹慎，不與世俗交往。父親藏博學多識，精通經史，擅長寫作華麗的文章。梁衡陽王（衡陽王：南梁宗室的封爵）聽說了他的才能，很器重他，邀請他擔任僚屬。洪偃風度翩翩，聰慧過人，年幼時就領悟了佛道。白天閱讀經書和論著，夜晚吟誦詩歌，美好的時光從未荒廢學業。從小就聰明敏捷，鄉里人都稱讚他。長大后，遊學京城，廣泛聽取各種理論。後來遇到了龍光寺（龍光寺：寺廟名）的綽法師（綽法師：僧侶名），便全心投入，接受他的教導，綽法師對他特別賞識，認為他非常傑出。因此，學友們改變了看法，轉而推崇他。兩三年間，洪偃就精通了佛學的精髓。於是，他開設講席，聚集眾人，闡揚《成實論》（《成實論》：佛教論著名）。他的舉止從容優雅，言辭抑揚頓挫。後來的學子和年長的僧侶都來請教疑難問題，他都能透徹地解釋。他們帶著經書和行囊前來，滿載而歸。因此，洪偃仰仗佛法的力量，總持各種經典，勇氣十足，能夠深入剖析。他繼承了前人的宏大志向和氣度，遵循舊有的規章制度。洪偃的思緒如同雲霄般高遠，從不與人爭辯。他認為與見解不同的人交往會違背自己的本性，所以不願降低自己的標準。因此，後來向他求學的人有所隔閡，聽他講經的人也變得疏遠。於是，他閉門謝客，在清靜的房間里修身養性。偶爾翻閱書籍，廣泛學習，增長見識。他的文章清新脫俗，氣勢磅礴，文采華麗。他還擅長草書和隸書，在當時很有名氣。他的書法纖細如芝麻葉，優美如銀鉤。因此，他的容貌、道義、詩歌和書法被稱為四絕。當時的英俊之士都讚賞他。梁太宗（梁太宗：南梁皇帝）在東宮的時候，喜愛他的俊秀，想讓他還俗，聘請他為學士。洪偃堅持自己的志向，沒有答應。後來，梁武帝（梁武帝：南梁的開國皇帝）舉行講經活動，重云法師（重云法師：僧侶名）提出疑問，洪偃雖然年紀不大，座位也很靠後，但他慷慨陳詞，精闢的見解令人歎服。梁武帝讚賞了他很久，所有人都對他刮目相看。洪偃的舉止依然從容，心神依然平靜。大家都佩服他的高尚品格。後來，梁武帝邀請他到後堂，對他更加優待。當時正值外族入侵，戰亂和饑荒接連不斷，洪偃因此到縉雲（縉雲：縣名，今浙江麗水一帶）避難，喜愛那裡的泉水和山石。後來，盜賊侵擾山中的僧侶，洪偃於是翻山越嶺逃難，四處漂泊，沒有安身之所。梁長沙王韶（長沙王韶：南梁宗室的封爵）鎮守郢州（郢州：古州名，今湖北武漢一帶），聽說了洪偃的名聲，便邀請他相見。不久，郢州被攻陷，長江上游的交通被阻斷，洪偃便決定東歸。
【English Translation】 釋 Hongyan (Shi: a respectful title for Buddhist monks; Hongyan: personal name). His secular surname was Xie. He was from Shanyin, Kuaiji (Kuaiji: an ancient prefecture, around present-day Shaoxing, Zhejiang; Shanyin: a county under Kuaiji). His grandfather, Mao, was respectful, solemn, and cautious, and did not associate with worldly people. His father, Zang, was erudite and knowledgeable, proficient in classics and history, and skilled in writing ornate prose. Prince Hengyang of Liang (Prince Hengyang: a noble title of the Southern Liang Dynasty) heard of his talent and valued him highly, inviting him to serve as his subordinate. Hongyan was elegant and intelligent, and enlightened at a young age. He read scriptures and treatises during the day and recited poetry at night, never wasting his time on studies. From a young age, he was intelligent and quick-witted, and the people in his hometown praised him. When he grew up, he traveled to the capital to study and listened widely to various theories. Later, he met Dharma Master Chuo of Longguang Temple (Longguang Temple: name of a temple; Dharma Master Chuo: name of a monk), and devoted himself to receiving his teachings. Dharma Master Chuo especially appreciated him, considering him outstanding. Therefore, his fellow students changed their views and began to admire him. Within two or three years, Hongyan mastered the essence of Buddhism. Thus, he opened a lecture hall, gathered people, and expounded on the Satyasiddhi Shastra (Satyasiddhi Shastra: name of a Buddhist treatise). His demeanor was calm and elegant, and his words were modulated. Later students and senior monks came to ask him about difficult questions, and he was able to explain them thoroughly. They came with scriptures and baggage, and returned with full knowledge. Therefore, Hongyan relied on the power of the Dharma, upheld various scriptures, and had the courage to analyze them in depth. He inherited the great aspirations and magnanimity of his predecessors, and followed the old rules and regulations. Hongyan's thoughts were as high as the clouds, and he never argued with others. He believed that associating with people with different views would violate his own nature, so he was unwilling to lower his standards. Therefore, those who came to study with him later were somewhat estranged, and those who listened to his lectures became distant. Thus, he closed his doors to guests and cultivated himself in a quiet room. Occasionally, he read books, learned widely, and increased his knowledge. His articles were fresh and refined, and his writing was magnificent. He was also skilled in cursive and clerical scripts, and was famous at the time. His calligraphy was as delicate as sesame leaves and as beautiful as silver hooks. Therefore, his appearance, morality, poetry, and calligraphy were called the four perfections. The heroes of the time all praised him. When Emperor Taizong of Liang (Emperor Taizong of Liang: emperor of the Southern Liang Dynasty) was in the Eastern Palace, he admired his handsome appearance and wanted him to return to secular life and hire him as a scholar. Hongyan insisted on his aspirations and did not agree. Later, Emperor Wu of Liang (Emperor Wu of Liang: the founding emperor of the Southern Liang Dynasty) held a lecture, and Dharma Master Chongyun (Dharma Master Chongyun: name of a monk) raised questions. Although Hongyan was young and his seat was far back, he spoke eloquently, and his insightful views were admirable. Emperor Wu of Liang praised him for a long time, and everyone looked at him with new eyes. Hongyan's demeanor remained calm, and his mind remained peaceful. Everyone admired his noble character. Later, Emperor Wu of Liang invited him to the inner hall and treated him even more favorably. At that time, foreign tribes invaded, and wars and famines followed one after another. Hongyan therefore fled to Jinyun (Jinyun: name of a county, around present-day Lishui, Zhejiang) to take refuge, and loved the springs and rocks there. Later, bandits invaded the monks in the mountains, so Hongyan fled over the mountains and wandered around, without a place to settle down. Prince Changsha of Liang, Shao (Prince Changsha of Liang, Shao: a noble title of the Southern Liang Dynasty) was stationed in Yingzhou (Yingzhou: an ancient prefecture, around present-day Wuhan, Hubei), and heard of Hongyan's reputation, so he invited him to meet. Soon, Yingzhou was captured, and traffic on the upper reaches of the Yangtze River was blocked, so Hongyan decided to return east.
懷自靜有顧林泉。乃杖策若耶雲門精舍。歷覽山水。美其遷遲。登吳昇平亭賦詩曰。蕭蕭物候晚。肅肅天望清。旅人聊杖策。登高蕩客情。川源多舊跡。墟里或新名。宿煙浮始旦。朝日照初晴。獨遊乏徒侶。徐步寡逢迎。信矣非吾托。賞心何易並。遂泛浪巖峰。有終焉之志。葺修寺宇結眾礪業。逮陳武廓定革命惟新。京輔舊僧累相延請。乃顧山眾曰。吾勤苦積學五十餘年。事故流離未遑敷說。今時來不遂。何謂為法亡身乎。以天嘉之初出都。講于宣武寺。學徒又聚莫不肅焉。雖樂說不疲。而幽心恒結。每因講隙游鐘山之開善定林。息心宴坐。時又引筆賦詩曰。杖策步前嶺。褰裳出外扉。輕蘿轉蒙密。幽逕復紆威。樹高枝影細。山晝鳥聲希。石苔時滑屣。蟲網乍粘衣。澗旁紫芝曄。巖上白雲霏。松子排煙去。常生寂不歸。窮谷無還往。攀桂獨依依。會齊使通和舟車相接。崔子武等。擅出境之才。議其瞻對。眾莫能舉。世祖文皇。以偃內外優敏可與杭言。敕令統接賓禮。樞機溫雅容止方棱。敷述皇猷光宣帝德。才詞宏逸辯論旁馳。潤以真文引之慈寄子武等頂受誥命銜佩北蕃。帝嗟賞厚惠更倍恒度。皆推以還公。一無所納。是歲舊疾連發。聽者復疏。止於小室許有咨問。懷不能已情有斐然。乃著成論疏數十卷。剖發精理構思
【現代漢語翻譯】 現代漢語譯本： 懷靜常常思念山林泉石。於是拄著枴杖前往若耶（地名）和雲門精舍（寺廟名），遊覽山水，讚美這裡的清幽。登上吳昇平亭（亭名）賦詩說：『蕭瑟的景像已是深秋，肅穆的天空清澈高遠。旅人姑且拄著枴杖，登高抒發客居的情懷。河流山川多是舊日的遺蹟，村莊里巷或許有了新的名稱。夜晚的霧氣剛剛消散，清晨的陽光照耀著初晴的天空。獨自遊覽缺少同伴，慢慢行走很少遇到人。確實這裡不是我寄託理想的地方，美好的景色哪裡容易長久欣賞。』於是泛舟于巖石山峰之間，有了在此終老的想法。修繕寺廟，聚集僧眾共同修行。等到陳武帝平定天下，革新政治，京城和地方的舊僧多次邀請他，於是懷靜對山中的僧眾說：『我勤奮刻苦地學習了五十多年，因為世事變遷，一直沒有來得及弘揚佛法。現在時機不成熟，怎麼能說是爲了佛法而犧牲自己呢？』於是在天嘉初年離開都城，在宣武寺（寺廟名）講經，學徒們又聚集起來，無不肅然起敬。雖然樂於說法不知疲倦，但內心的幽靜始終沒有改變。每次在講經的空隙，就遊覽鐘山（山名）的開善寺（寺廟名）和定林寺（寺廟名），靜心安坐。時常又拿起筆來賦詩說：『拄著枴杖走上前面的山嶺，提起衣裳走出外面的門扉。輕柔的藤蔓變得繁密，幽靜的小路又彎曲險峻。樹木高大枝條的影子細碎，山中白天的鳥鳴聲稀少。石頭上的青苔時常使鞋子打滑，蜘蛛網不時粘在衣服上。山澗旁邊紫芝（一種藥材）鮮艷，巖石上面白雲飄飛。松樹的果實隨著煙霧飄去，長久地生長在這裡，寂寞地不返回。偏僻的山谷沒有來往的人，攀援桂樹獨自依戀。』恰逢北齊的使者來通好，車船相接。崔子武等人，擅長出使邊境的才能，商議接待應對的禮儀，大家都沒有合適的人選。世祖文皇帝認為偃的內外才能都很優秀，可以與北齊使者交談，下令讓他負責接待賓客的禮儀。偃的言談舉止溫和文雅，陳述皇帝的功績，宣揚帝王的恩德。他的文采宏大奔放，辯論滔滔不絕。用真誠的言辭來潤色，用慈悲的心懷來引導。崔子武等人恭敬地接受詔命，佩戴著北齊的符節。皇帝讚賞他，賞賜的恩惠比平時的規格更加優厚。偃都推辭了，全部歸還給公家，沒有接受一點。這年舊病接連發作，聽眾也漸漸稀少。於是只在小房間里，允許人們前來請教。懷靜不能停止自己的想法，心中思緒萬千。於是撰寫了成論疏數十卷，剖析精深的道理，構思精巧。
【English Translation】 English version: Huai Jing often thought of the forests, springs, and rocks. So, he took his staff and went to Ruoye (place name) and Yunmen Jing She (temple name), touring the mountains and waters, praising their tranquility. Ascending the Wu Shengping Pavilion (pavilion name), he composed a poem saying: 'The desolate scene is late autumn, the solemn sky is clear and distant. The traveler temporarily leans on his staff, ascending high to express his homesickness. The rivers and mountains are mostly old relics, the villages and lanes may have new names. The night mist has just dissipated, the morning sun shines on the newly cleared sky. Traveling alone lacks companions, walking slowly rarely meets people. Indeed, this is not where I entrust my ideals, where is it easy to appreciate the beautiful scenery for a long time.' So, he sailed among the rocks and peaks, having the idea of ending his life here. He repaired the temple, gathered monks to practice together. When Emperor Chen Wu pacified the world and reformed politics, the old monks in the capital and local areas repeatedly invited him, so Huai Jing said to the monks in the mountains: 'I have studied diligently for more than fifty years, but because of the changes in the world, I have not had time to promote the Dharma. Now that the time is not ripe, how can it be said that I am sacrificing myself for the Dharma?' So, at the beginning of Tianjia, he left the capital and lectured at Xuanwu Temple (temple name), and the students gathered again, all in awe. Although he enjoyed preaching tirelessly, his inner peace remained unchanged. Every time in the gap of lecturing, he would visit the Kaishan Temple (temple name) and Dinglin Temple (temple name) on Zhongshan (mountain name), sitting quietly. He often picked up his pen to compose poems, saying: 'Leaning on a cane, I walk up the front ridge, lifting my clothes, I walk out of the outer door. The soft vines become dense, the quiet path is winding and steep again. The trees are tall and the shadows of the branches are thin, the sound of birds in the mountains during the day is sparse. The moss on the stones often makes the shoes slip, and spider webs often stick to the clothes. The purple ganoderma (a kind of medicinal material) is bright beside the stream, and white clouds are flying above the rocks. The pine cones drift away with the smoke, growing here for a long time, lonely and not returning. There are no people coming and going in the remote valley, climbing the cassia tree alone and clinging to it.' It happened that the envoys of the Northern Qi came to communicate, and the vehicles and ships were connected. Cui Ziwu and others were good at the talent of going to the border, discussing the etiquette of receiving and responding, and everyone did not have a suitable candidate. Emperor Shizu Wen believed that Yan's internal and external talents were excellent and could talk to the envoys of the Northern Qi, and ordered him to be responsible for receiving the etiquette of the guests. Yan's words and deeds were gentle and elegant, stating the emperor's achievements and proclaiming the emperor's grace. His literary talent was grand and unrestrained, and his debate was eloquent. Use sincere words to embellish, and use compassion to guide. Cui Ziwu and others respectfully accepted the edict and wore the symbols of the Northern Qi. The emperor praised him, and the grace of the reward was more generous than usual. Yan declined them all and returned them all to the public, without accepting a bit. In this year, the old illness broke out one after another, and the audience gradually thinned out. So, only in a small room, people were allowed to come and ask for advice. Huai Jing could not stop his thoughts, and his heart was full of thoughts. So, he wrote dozens of volumes of Chenglun Shu, analyzing profound principles and conceiving ingeniously.
深劇。疾轉沉篤功不克就。以天嘉五年九月二十一日至於大漸。神氣不昧。命弟子曰。眾生為貪心之所暗也。貪我則惜落一毛。貪他則永無厭足。至於身死之後。使高其墳重其墎。必謂九泉之下還結四鄰一何可笑。而皇甫謐楊王孫。微得我意。雖知會歸丘壤。而未知初度之心。今冥目之後。以此脯臘鄙形。佈施上飛下走一切眾生。若前身相負仍以相償。如無相對則生我檀善。此之微心亦趣菩提。物莫不共矣。言畢合掌。終於宣武寺焉。春秋六十有一。知與不知咸懷惻愴。即以其月二十二日。尸陀于鐘山開善寺之東崗焉。然偃始離俗迄于遷化。唯學是務。儉節掃衣弗事華廣。每緣情觸興輒敘其致。而文彩灑落罕有嗣者。綴述篇章隨手散失。後人掇聚集之成二十餘卷。值亂零失猶存八軸。陳太建年。學士何俊上之。封于秘閣。
釋法朗。俗姓周氏。徐州沛郡沛人也。祖奉叔齊給事黃門侍郎青州刺史。父神歸梁員外散騎常侍沛郡太守。朗託生之始。母曰。劉氏夢見神人乘樓殿入懷。夢中如言。身與空等。既而覺寤。四體輕虛有異恒日。五辛雜味因此悉斷。爰在齠齔卓出凡童。孝敬純備志操貞立。家雄六郡氣蓋三邊。少習軍旅早經行陣。儉約治身。寵辱無能移也。俄而假節寧遠將軍徐子彥北伐。門設長戟坐休大樹。惟曰
【現代漢語翻譯】 現代漢語譯本：病情加重。迅速轉為沉疴，最終未能痊癒。天嘉五年九月二十一日，臨終之際。神志清明。告誡弟子們說：『眾生被貪心所矇蔽啊。貪戀我，就連掉落一根毛髮都感到可惜；貪圖他人，則永遠沒有滿足的時候。等到身死之後，加高我的墳墓，加固我的棺槨，必定認為九泉之下還能與四鄰交往，這多麼可笑啊。而皇甫謐、楊王孫，稍微領會了我的意思。雖然知道最終會歸於塵土，卻不知道最初的本心。現在我閉眼之後，用這醃製過的醜陋身體，佈施給天上飛的、地上走的各種眾生。如果前世有所虧欠，就用來償還；如果沒有虧欠，就作為我種下的善因。這微小的心意也趨向于菩提。萬物本就應該共同享有啊。』說完合掌。在宣武寺圓寂。享年六十一歲。無論認識與否，都感到悲傷。就在當月二十二日，在鐘山開善寺的東崗進行屍陀林葬。然而，偃從離開世俗到最終圓寂，唯以學習為務。生活節儉，穿著樸素，不追求華麗。每當因情而動，因事而起，就敘述其中的道理。而文采流暢，很少有人能夠繼承。撰寫的篇章，隨手散失。後人收集整理，編成二十餘卷。遇到戰亂，零散遺失，僅存八卷。陳太建年間，學士何俊將這些上呈朝廷，封存於秘閣。 釋法朗（釋：佛教僧侶的尊稱；法朗：人名），俗姓周氏，是徐州沛郡沛縣人。祖父周奉叔齊，曾任給事黃門侍郎、青州刺史。父親周神歸，曾任梁朝員外散騎常侍、沛郡太守。法朗出生時，他的母親劉氏夢見神人乘坐樓殿進入她的懷中。夢中好像聽到神人說：『身體與空性相等。』醒來后，感到身體輕盈虛空，與往常不同。從此斷絕了五辛等雜味。從小就表現出超凡脫俗的品格。孝順恭敬，志向堅定。家族在六郡中聲名顯赫，氣概壓倒三邊。從小就習慣軍旅生活，早年經歷戰場。生活節儉，不為寵辱所動。不久，假節寧遠將軍徐子彥北伐，法朗在家門口設定長戟，坐在大樹下休息，只是說
【English Translation】 English version: His condition worsened. It quickly turned into a serious illness, and ultimately he could not recover. On the twenty-first day of the ninth month of the fifth year of Tianjia, as he approached his final moments, his mind was clear. He instructed his disciples, saying, 'Sentient beings are obscured by greed. If they are greedy for me, they will regret even the loss of a single hair; if they are greedy for others, they will never be satisfied. After my death, if they raise my tomb and reinforce my coffin, believing that I can still interact with my neighbors in the afterlife, how ridiculous that would be. Huangfu Mi and Yang Wangsun slightly understood my meaning. Although they knew that I would eventually return to dust, they did not know the original intention of the beginning. Now, after I close my eyes, use this preserved and unsightly body to give alms to all sentient beings, those that fly above and those that walk below. If there are debts from a previous life, use this to repay them; if there are no debts, then let it be a cause for the good I have planted. This small intention also moves towards Bodhi. All things should be shared together.' After speaking, he joined his palms. He passed away at Xuanwu Temple. He was sixty-one years old. Whether they knew him or not, all felt sorrow. On the twenty-second day of that month, he was cremated at the east hill of Kaisan Temple in Zhongshan. From the time Yan left the secular world until his final transformation, he was solely devoted to learning. He lived frugally, wore simple clothes, and did not pursue extravagance. Whenever he was moved by emotions or inspired by events, he would narrate the reasons behind them. His writing style was fluent, and few could inherit it. The chapters he wrote were scattered and lost. Later generations collected and compiled them into more than twenty volumes. Due to the chaos of war, they were scattered and lost, and only eight volumes remained. During the Taijian era of the Chen dynasty, the scholar He Jun presented these to the court, and they were sealed in the secret archives. 釋法朗 (Shi: honorific title for a Buddhist monk; Falang: personal name), whose secular surname was Zhou, was from Pei County, Peijun, Xuzhou. His grandfather, Zhou Feng Shuqi, served as a Gishi Huangmen Shilang (給事黃門侍郎) and the governor of Qingzhou. His father, Zhou Shengui, served as a Liang dynasty Yuanwai Sanqi Changshi (員外散騎常侍) and the governor of Peijun. When Falang was born, his mother, Liu, dreamed of a divine being riding a palace into her womb. In the dream, she seemed to hear the divine being say, 'The body is equal to emptiness.' Upon waking, she felt her body light and empty, different from usual. From then on, she abstained from the five pungent spices and other mixed flavors. From a young age, he showed extraordinary qualities. He was filial and respectful, with a firm and upright character. His family was famous in the six counties, and his spirit overwhelmed the three borders. He was accustomed to military life from a young age and experienced the battlefield early on. He lived frugally and was unmoved by favor or disgrace. Soon after, Xu Ziyan, the General Ningyuan (寧遠將軍) with the authority of Jiajie (假節), launched a northern expedition. Falang set up long halberds at his door and rested under a large tree, simply saying
。兵者兇器身曰苦因。慾海邪林安能覺者。年二十一。以梁大通二年二月二日。于青州入道。遊學楊都就大明寺寶誌禪師受諸禪法。兼聽此寺彖律師講律本文。又受業南澗寺仙師成論竹澗寺靖公毗曇。當時譽動京畿神高學眾。所以天口之侶藏耳之賓。心計目覽莫不奔競。但以鷲山妙法群唱罕弘。龍樹道風宗師不輟。前傳所紀。攝山朗公。解玄測微世所嘉尚。人代長往嗣續猶存。乃於此山止觀寺僧詮法師。餐受智度中百十二門論並花嚴大品等經。于即彌綸藏部探賾幽微。義吐精新詞含華冠。專門強學課篤形心。可謂師逸功倍。於斯為證。永定二年十一月。奉敕入京住興皇寺。鎮講相續。所以花嚴大品四論文言。往哲所未談。後進所損略朗皆指擿義理徴發詞致。故能言氣挺暢清穆易曉。常眾千餘福慧彌廣。所以聽侶云會揮汗屈膝。法衣千領積散恒結。每一上座輒易一衣闡前經論各二十餘遍。二十五載流潤不絕。其間興樹四部。兩宮法輪之華當時莫偶。以太建十三年歲在辛丑九月二十五日中夜遷神寺坊。春秋七十有五。即以其月二十八日窆于江乘縣羅落里攝山之西嶺。初攝山僧詮受業朗公。玄旨所明惟存中觀。自非心會析理。何能契此清言。而頓跡幽林禪味相得。及后四公往赴三業資承。爰初誓不涉言。及久乃為敷演。故詮
公命曰。此法精妙識者能行。無使出房輒有開示。故經云。計我見者莫說此經。深樂法者不為多說。良由藥病有。以不可徒行。朗等奉旨無敢言厝。及詮化往。四公放言。各擅威容俱稟神略。勇居禪眾辯住長干。朗在興皇。布仍攝領。福門宏敞慧聲遐討。皆莫高於朗焉。然辯公勝業清明。定慧兩舉。故其講唱兼存禪眾。抑亦詮公之篤厲也。然其義體時與朗違。故使興皇座中排斥中假之誚。布勇兩公見於別紀。昔梁天監十年六月七日。神僧寶誌記興皇寺云。此寺當有青衣開士廣弘大乘。及朗遊學之時初服青納。及登元席乃與符同。又南陌居士杜法粲年逾八十。頗識歸心。昔夢寺內有幡花天伎側塞殿堂。緇素法眾充仞筵席洎朗來儀創會公私齋講。又盛符焉。又十二年五月七日。帳下凈人解齋失曉。朗夜扣合催之。而洪鐘自響。良久不絕。故其禎祥早著。其例此也。東朝于長春殿義。集副君親搖玉柄。述朗所豎諸師假名義。以此榮稱。豈惟釋氏宗匠。抑亦天人儀表。故其所獲檀嚫。充造經像修治寺塔濟給窮厄。所以房內畜養鵝鴨雞犬其類繁多。所行見者無不收養。至朗寢息之始。皆寂無聲。遊觀之時鳴吠喧亂。斯亦懷感之致矣。侍中領軍廬陵王。聲懋權衡資承戒約。遂仰奏承華為之銘頌。其墓誌文。太子詹事濟陽江總。故陳
主叔寶。時在春宮。為之頌曰。洪源遠來傳芳馥蕙。君子哲人英芬是繼。朱旄既杖青組仍曳。紉虎戎印珥貂狄制。功可冠軍業非出世。揖彼聲色超此津濟。津濟伊何裂斷網羅。忍衣早記乘樓夜過。航斯苦海涸此愛河。非此智士孰寄宣揚。法雲廣被慧日舒光。既權衡櫓自辟金湯。夢齊鼓說應異鐘霜。識機知命同彼現病。夙心棲遁度脫難竟。化緣已矣乃宅丘阱。智炬寂滅頹巖遼夐。遼夐空岑搖落遠墅。弦餘月暗霧曖松深。香滅窮壟幡橫宿林。切切管清遙遙鼓聲。野煙四合孤禽一鳴。風凄唄斷流急寒生。神之凈土形沈終古。勒此方墳用旌蘭杜。
釋慧勇。厥姓桓氏。其先譙國龍亢人也。祖法式尚書外兵錢唐令。因此遁跡于虎丘山。后仍寓居吳郡吳縣東鄉桓里。父獻弱齡早世。母張氏嘗夢。身登佛塔獲二金菩薩。俄育二男。並幼而入道。長則慧聰。勇其次也。初出楊都。依止靈曜寺則法師為和上。銳志禪誦治身蔬菲。隨方受業不事專門。豈非版金成寶方資銑鏤瑄玉有美必待刮摩誠有由矣。年登具戒。從靜眾寺峰律師。遊學十誦。有龍光寺僧綽建元寺法寵。並道秀域中聲高梵表。乃服膺坐右稟宗成實。刻情砥礪寢食忘疲。苦思沉淪坑岸斯墜。彌歷寒暑博習大成。至年三十法輪便轉。自此遠致學徒盛開講肆。高視上京郁為翹
【現代漢語翻譯】 現代漢語譯本： 主叔寶，當時身在春宮，為他作頌：弘大的源頭遠道而來，傳揚著蕙草的芬芳，君子哲人，英俊的品格得以繼承。硃紅色的旄節已經拄起，青色的組帶仍然曳動。佩戴著象徵武功的虎符戎印，耳朵上裝飾著象徵北方民族的貂珰。功績可以稱冠，事業並非出世。向那聲色娛樂作揖告別，超越這生死渡口。這渡口是什麼？是裂斷網羅。忍辱的僧衣早已銘記，乘坐樓船連夜經過。航行這苦海，涸竭這愛河。不是這位智者，誰能寄託宣揚佛法？法雲廣被，慧日舒光。既是權衡的櫓，又是自辟的金湯。夢中的齊國，鼓聲的傳說，應該不同於鐘聲霜降。認識時機，知道命運，如同他們顯現病癥。早年的心願是棲身遁世，度脫難以完成。化緣已盡，於是安葬在墳墓中。智慧的火炬寂滅，頹敗的山巖空曠遙遠。空曠遙遠的山頂，搖落著遠處的村野。琴絃的餘音，月亮的昏暗，霧氣瀰漫，松樹幽深。香火熄滅在窮困的墳地，幡旗橫倒在寄宿的樹林。切切的管樂清脆，遙遙的鼓聲傳來。野外的煙霧四面合攏，孤單的鳥兒一聲鳴叫。風聲淒厲，唱誦停止，流水湍急，寒意頓生。神聖的凈土，形體沉沒，終歸於古。樹立這方墳墓，用來表彰蘭草杜若般的品格。
釋慧勇，他的姓氏是桓，他的祖先是譙國龍亢人。祖父法式曾任尚書外兵、錢唐縣令。因此隱遁于虎丘山。後來仍然居住在吳郡吳縣東鄉桓里。父親獻年幼早逝，母親張氏曾經夢見，自己登上佛塔，獲得兩尊金菩薩。不久生下兩個兒子，都年幼時就入道。年長后，大的叫慧聰，慧勇是老二。最初來到楊都，依止靈曜寺的則法師為和尚。銳意禪定誦經，生活簡樸。隨處學習，不專攻一門。這難道不是因為銅版鑄成寶物，需要精細的雕琢；美玉有美質，必須等待刮磨。確實是有原因的。到了受具足戒的年齡，跟隨靜眾寺的峰律師，遊學《十誦律》。有龍光寺的僧綽、建元寺的法寵，都是道行秀出於世，聲名遠揚。於是敬佩地坐在他們旁邊，稟受成實宗的宗旨。刻苦磨礪，廢寢忘食。苦思冥想，沉淪其中，幾乎墜入深淵。經歷了多年寒暑，廣泛學習，最終大成。到了三十歲，法輪就開始轉動。從此遠道而來的學徒很多，盛大地開設講堂。高視上京，成為傑出的人才。
【English Translation】 English version: Master Shūbǎo, at that time in the Spring Palace, composed a eulogy for him: 'The vast source comes from afar, spreading the fragrance of orchids; the virtuous and wise, their excellent qualities are inherited. The crimson yak-tail staff is already held, the azure ribbons still sway. Wearing the tiger tally and Rong seal symbolizing military prowess, ears adorned with sable earrings in the style of northern tribes. Achievements can be crowned, but the endeavor is not of this world. Bowing farewell to sensual pleasures, transcending this shore of existence. What is this shore? It is the severing of the net of illusion. The robe of forbearance is long remembered, passing through the tower ship in the night. Sailing this sea of suffering, drying up this river of love. If not for this wise man, who could entrust the propagation of the Dharma? The clouds of Dharma spread widely, the sun of wisdom shines forth. Both the oar of balance and the self-established golden fortress. The dream of Qi and the tale of drums should differ from the bell's toll and the frost's descent. Recognizing opportunity, knowing destiny, like those manifesting illness. Early aspirations to dwell in seclusion, liberation difficult to achieve. The karmic connection is exhausted, thus dwelling in the grave. The torch of wisdom extinguished, the desolate cliffs vast and remote. Vast and remote the empty peaks, swaying and falling the distant fields. The lingering sound of strings, the dim moon, the misty warmth, the deep pines. Incense extinguished in the impoverished tomb, banners lying across the resting forest. The clear sound of pipes, the distant sound of drums. Wild smoke gathers from all directions, a solitary bird cries out. The wind is bleak, the chanting ceases, the stream rushes, coldness arises. The pure land of the spirit, the form sinks, ultimately returning to antiquity. Erect this square tomb, to commemorate the qualities of orchids and du ruo.'
釋 Huìyǒng, his surname was Huán, his ancestors were from Lóngkàng in Qiáo State. His grandfather, Fǎshì, served as Minister of the Outer Army and Magistrate of Qiántáng County. Therefore, he retreated to Tiger Hill. Later, he still resided in Huán Village, East Township, Wú County, Wú Commandery. His father, Xiàn, died young. His mother, Zhāng, once dreamed that she ascended a pagoda and obtained two golden Bodhisattvas. Soon after, she gave birth to two sons, both of whom entered the monastic path at a young age. When they grew up, the elder was named Huìcōng, and Huìyǒng was the younger. Initially, he went to Yángdū and relied on Dharma Master Zé of Língyào Temple as his preceptor. He was determined in meditation and chanting, and lived a simple life of vegetarianism. He studied in various places, not specializing in one area. Is this not because a copper plate becomes a treasure through fine carving; a beautiful jade has its beauty but must await polishing? Indeed, there is a reason for this. When he reached the age of full ordination, he followed Lawyer Fēng of Jìngzhòng Temple and studied the Ten Recitation Vinaya. There were Monk Chuò of Lóngguāng Temple and Fǎchǒng of Jiànyuán Temple, both of whom were outstanding in their practice and renowned. Therefore, he admired them and sat beside them, receiving the tenets of the Satyasiddhi School. He diligently cultivated himself, forgetting sleep and meals. He pondered deeply, almost falling into the abyss. After many years of study, he achieved great success. At the age of thirty, the Dharma wheel began to turn. From then on, students came from afar, and he established grand lecture halls. He looked highly upon the capital and became an outstanding talent.
采。專講論文將十許遍。俄而梁季傾覆人百沸騰。每思遁世莫知其所。於時攝山詮尚。直轡一乘橫行山世。隨機引悟有愿遵焉。嘗行報恩寺前忽見人云。從攝山來授竹如意俄失。謂勇曰。尋當如意。俄失軌跡。信宿之間又有漆函。盛三論一部置房前窗上。尋究莫知來也。欣茲嘉瑞銳勇難任。因此拂衣里閈駕言泉石。期神窅冥。非企琴臺之侶。修空習慧。寔追林遠之風。便停止觀寺。朝夕侃侃如也。詮師忘以年期。義兼師友。抑亦宮羽相諧。冰藍待益之志也。自此言刈章句採擷希微。凡厥釋經莫不包舉。大法獲傳於焉是賴。天嘉五年。世祖文皇。請講于太極殿。百辟具陳。七眾咸萃。景仰之輩觀風繼踵游息之伍附影成群。自此聲名籍甚矣。住大禪眾寺十有八載。及造講堂也。門人聽侶經營不日。接溜飛軒制置弘敞題曰般若之堂也。以至德元年五月二十八日遘疾。少時平旦神逝。春秋六十有九。然其大漸之時神容不變。經宿頂暖。眾皆異之。至六月六日。窆于攝山西嶺。自始至終。講花嚴涅槃方等大集大品各二十遍。智論中百十二門論。各三十五遍。余有法花思益等數部不記。又早舍親愛。弱而貞苦。文章聲辯時所高之。爰至啟手啟足不淄不涅。寔象教之棟樑。精義之林藪。弟子等追深北面之禮。鐫石碑之。其文侍中尚書
令濟陽江總制。
釋寶瓊。姓徐氏。本惟。東莞避難辭莒。后居毗陵曲阿縣焉。祖邕齊右軍。父僧達梁臨川王咨議。並高器局崇遵儒素。瓊潔潤山水峰瀾早被。身長七尺五寸。背胛龍文。口三十九齒。異相奇挺。故能疏秀風采蘊籍威容。少鄙錦裳便欣毳服。綺年出俗。師事沙門法通。通初見而嗟重。深為道器也。不使服勤。年過志學。欲稟光宅寺云法師義。但以經藏飆拔聲實沸騰無礙奔涌談吐橫逸。竊疑詞富兼駭唱高。及移聽南澗仙師。研精數論。名解映徹洞殫義窟。仙嘗覽瓊私記。三複嗟賞。後於高座普勸寫之。自爾門徒傳寫此疏。初受具年已能覆述。未登五歲便為法主。仍與仙公杭衡敷化。梁高祖三教妙旨罔不疏通。選揚名德分寄弘道。瓊之高義簡在帝心。爰降綸紱入壽光殿。言重茂林更輕云閣。便辭還鄉之建安寺。上黃侯嘩分竹此邦。每深尊敬情兼師友。彼郡一旦老少相喧競云。建安伽藍白龍出現。奔排到寺惟見瓊講。有識之士異而目之為白瓊焉。素與簡子周弘正早申莫逆。彼驟噫曰。夫有希世之才。而不在京華開導。乘桴之嘆令人太息。乃為學侶復請還都發成實題。僧正慧令。切難聯環。瓊乃徐拂麈尾從容而對。令乃引遠公舊責曰。不疾而速杼軸何為答曰。不思造業安得精固。令閑舉止雅音調。賓主相
【現代漢語翻譯】 現代漢語譯本：
任命濟陽的江總負責此事。
釋寶瓊（Shi Baoqiong）。姓徐（Xu），原籍惟（Wei），爲了躲避東莞（Dongguan）的災難而離開莒（Ju），後來居住在毗陵（Piling）的曲阿縣（Qua County）。他的祖父徐邕（Xu Yong）是齊（Qi）的右軍，父親徐僧達（Xu Sengda）是梁（Liang）臨川王（Linchuan King）的咨議。他們都具有高尚的品格和崇尚儒學的風範。寶瓊天生麗質，像山水一樣清澈秀麗，很早就顯露出非凡的才華。他身高七尺五寸，背上有龍紋，口中有三十九顆牙齒，相貌奇異出衆，因此能夠擁有疏朗俊秀的風采和蘊含威嚴的容貌。他從小就厭惡華麗的服飾，喜歡粗布衣服。在風華正茂的年紀就出家修行，拜沙門法通（Shamen Fatong）為師。法通初次見到他就讚歎不已，認為他是一個有道之器，沒有讓他從事勞役。寶瓊年過十五歲，想要學習光宅寺（Guangzhai Temple）云法師（Yun Fashi）的義理，但因為云法師的經藏博大精深，名聲遠揚，辯才無礙，滔滔不絕，所以寶瓊私下懷疑他只是辭藻華麗，唱高調。後來，他轉而向南澗仙師（Nanjian Xianshi）學習，深入研究數論，對名相的理解透徹明瞭，窮盡了義理的精髓。仙師曾經閱讀寶瓊的私人筆記，反覆讚賞，後來在高座上普勸大家抄寫。從此以後，門徒們爭相傳抄這篇疏文。寶瓊最初受戒時，就已經能夠背誦經文。不到五年，就成爲了法主。他仍然與仙公（Xiangong）一起在杭（Hang）、衡（Heng）等地弘揚佛法。梁高祖（Liang Gaozu）對三教的精妙旨意無不通曉，選拔有聲望的僧人分派到各地弘揚佛法。寶瓊的高尚品德早已被皇帝所知，於是下詔讓他進入壽光殿（Shouguang Hall）。他的言論比茂林（Maolin）的辭藻更重要，比云閣（Yunge）的談論更輕。寶瓊於是辭官回到家鄉的建安寺（Jian'an Temple）。上黃侯（Shanghuang Marquis）嘩（Hua）負責治理這個地方，他非常尊敬寶瓊，情誼如同師友。這個郡有一天老少喧譁，爭相傳說建安伽藍（Jian'an Garan）出現了白龍。大家奔跑到寺廟，卻只看到寶瓊在講經。有見識的人都感到驚異，稱他為白瓊。寶瓊一向與簡子周弘正（Jianzi Zhou Hongzheng）交情深厚。周弘正突然嘆息說：『擁有稀世之才，卻不在京城開導民眾，真讓人感到乘桴（chengfu）的嘆息。』於是他為學友們再次請求寶瓊回到京城，闡發成實論（Chengshi Lun）的題目。僧正慧令（Sengzheng Huiling）提出尖銳的難題，環環相扣。寶瓊於是慢慢地拂動麈尾，從容地回答。慧令於是引用遠公（Yuangong）以前的責問說：『不疾而速，杼軸何為？』寶瓊回答說：『不思造業，安得精固？』慧令讚賞寶瓊的舉止文雅，音調和諧，賓主之間相談甚歡。
【English Translation】 English version:
He appointed Jiang Zong of Jiyang to oversee the matter.
The monk Baoqiong (Treasure Jade). His surname was Xu. Originally from Wei, he left Ju to escape the disaster in Dongguan, and later resided in Qua County, Piling. His grandfather, Xu Yong, was the Right Army of Qi, and his father, Xu Sengda, was an advisor to King Linchuan of Liang. Both had noble characters and respected Confucianism. Baoqiong was naturally beautiful, like clear and beautiful mountains and rivers, and showed extraordinary talent early on. He was seven feet five inches tall, had dragon patterns on his back, and thirty-nine teeth in his mouth. His appearance was extraordinary and outstanding, so he was able to possess a sparse and handsome demeanor and a dignified appearance. From a young age, he disliked gorgeous clothes and liked coarse cloth clothes. He left home to practice at a young age and became a disciple of the Shamen Fatong. Fatong praised him greatly when he first saw him, considering him a vessel of the Tao, and did not make him do labor. Baoqiong, after the age of fifteen, wanted to study the meaning of Dharma Master Yun of Guangzhai Temple, but because Dharma Master Yun's scriptures were vast and profound, his reputation was far-reaching, his eloquence was unimpeded, and he was eloquent, Baoqiong privately suspected that he was only eloquent and sang high-pitched tunes. Later, he turned to study with the Immortal Master of Nanjian, delving into the study of numbers, and his understanding of the names and phases was thorough and clear, and he exhausted the essence of the meaning. The Immortal Master once read Baoqiong's private notes and repeatedly praised them. Later, he generally encouraged everyone to copy them on the high seat. From then on, the disciples scrambled to copy this commentary. When Baoqiong was first ordained, he was already able to recite the scriptures. In less than five years, he became the master of the Dharma. He still promoted Buddhism with Xiangong in Hang, Heng and other places. Emperor Gaozu of Liang was well versed in the subtle meanings of the three religions, and selected monks with prestige and virtue to be sent to various places to promote Buddhism. Baoqiong's noble character had long been known to the emperor, so he issued an edict to let him enter Shouguang Hall. His words were more important than the rhetoric of Maolin, and lighter than the discussions of Yunge. Baoqiong then resigned and returned to Jian'an Temple in his hometown. Marquis Shanghuang Hua was responsible for governing this place, and he respected Baoqiong very much, and his friendship was like a teacher and friend. One day, the old and young in this county clamored and competed to say that a white dragon appeared in Jian'an Garan. Everyone ran to the temple, but only saw Baoqiong lecturing on the scriptures. People of insight were surprised and called him Baiqiong (White Jade). Baoqiong had always had a deep friendship with Jianzi Zhou Hongzheng. Zhou Hongzheng suddenly sighed and said, 'Having rare talent in the world, but not guiding the people in the capital, it is sighing.' So he asked Baoqiong to return to the capital again for his fellow students and expound the topic of Chengshi Lun. Sengzheng Huiling raised sharp and interlocking problems. Baoqiong then slowly brushed the dust tail and answered calmly. Huiling then quoted Yuangong's previous question and said, 'Why is it fast without disease? What is the purpose of the spindle?' Baoqiong replied, 'If you don't think about creating karma, how can you be precise and solid?' Huiling praised Baoqiong's elegant demeanor and harmonious tone, and the host and guests talked happily.
悅殊加稱嘗。梁祖年暮惟事薰脩。臣下偃風情言扇俗。搢紳學者必兼文義。所以屢開理教。維摩涅槃道被下筵憓飛上席。解頤利齒木舌鋒牙。畯塞駢羅煙隨霧涌。亦有明王豐貂紆青拖紫車馬溢於寺衢。衣簪滿於法座。斯感物之盛罕有如也。到茂灌民譽之重任孝恭詞筆之富。皆執卷稽疑伏膺請業。恭息世謨。蔬菲好學。後進英華隨父共聽。偏深玄義遂講涅槃。傳瓶不失於茲乃驗。未仍入道奄至無常。頂暖信宿手屈三指。復與諸天飛下住宅。對父談話宛若平生。褒讚出家稱揚法利。俄將翼從凌虛而沒。留香在室經日不消。故知彼此異人躬為學眾。誠難測其本量也。逮梁室版蕩有陳建業。武帝尊法嗅味特深。數引金言頻開玉諜。降狎言笑詢訪名理。永定三年夏。于重云殿閣正弘大品。夢朱衣神。禮而諫曰。波若多難。仰祈疾講。頻爾數轉詞逾懇到。至七月十日。乃白僧曰。昨夜神人見催經餘一卷。午前取訖講竟出宮殿。雷雹已響。還才至寺驟雨便零。震動云雷一時都盡。豈非勝人宣法幽冥敬重。陳祖升遐方知前告。文帝纂歷禮異彌深。郁下絲綸。為京邑大僧正。辭讓雖切敦喻更隆。乃顧當仁俾膺范物。遂之斯任。然以金陵都會朝宗所依。剎寺如林義筵如市。五部六郡果含苗雜。惟調水乳罕和鹽梅。多沒象泥終枯鳥樹。乃鎮之
【現代漢語翻譯】 悅殊加稱（Yueshujia Cheng）曾經…梁武帝晚年只專注于修行。臣下們效仿這種風氣，士大夫和學者必定兼通文采和義理，因此屢次開講佛理教義。《維摩經》（Vima-lakirti-nirdesa Sutra）和《涅槃經》（Nirvana Sutra）的講座，下座的人也能聽懂，高座的人也樂於參與。談笑風生，辯才無礙，聽眾如雲，像煙霧一樣涌來。也有許多顯貴的王公大臣，身穿華麗的官服，車馬擠滿了寺廟的道路，帽子和髮簪裝飾滿了法座。這種盛況實屬罕見。到茂灌（Dao Mao Guan）以其在民眾中的聲譽和孝恭（Xiao Gong）豐富的文采而聞名，他們都手持經卷，虛心請教。孝恭停止了世俗的事務，過著簡樸的生活，努力學習。後來的年輕才俊跟隨父親一同聽講。他對玄妙的義理理解深刻，於是開始講解《涅槃經》。衣缽相傳，沒有失誤，這在此得到了驗證。不久之後，他還沒有正式出家，就去世了。去世后，他的頭頂是溫暖的，過了很久，他的手指才彎曲了三根。他又和諸天一起飛回住宅，像平時一樣和父親談話，讚揚出家，稱頌佛法的利益。不久，他就帶著隨從升空而去。留下的香味在房間里過了很久都沒有消散。因此，我們知道這些不同尋常的人親自作為學生，實在難以測度他們的境界。到了梁朝滅亡，陳朝建立的時候，陳武帝非常尊崇佛法，經常引用佛經中的話語，多次開啟佛經寶藏。他放下身段，和僧人談笑，詢問佛理。永定三年夏天，在重云殿閣正式弘揚《大品般若經》（Mahaprajnaparamita Sutra）。夢中出現一位身穿紅衣的神，向他行禮並勸諫說：『《般若經》（Prajna Sutra）很難理解，希望您儘快講解。』他多次懇切地請求。到了七月十日，陳武帝告訴僧人說：『昨晚神人催促我講解，還剩最後一卷經書。』中午取完經書，講完之後，剛出宮殿，雷聲和冰雹就響起來了。回到寺廟后，突然下起了大雨。雷聲震動，一時都停止了。這難道不是因為聖人宣講佛法，連幽冥界的眾生都敬重嗎？陳武帝去世后，人們才知道之前的預告是真的。陳文帝即位后，對佛教的禮遇更加深厚。他下令讓郁（Yu）擔任京城的大僧正（chief monk）。郁多次推辭，但文帝更加懇切地勸說，於是讓郁擔任這個職位，讓他成為僧人的榜樣。金陵是首都，是各地朝拜的地方，寺廟林立，講經說法的地方像市場一樣熱鬧。五部六郡的人，良莠不齊。要調和他們，就像用水調和乳，很難用鹽調和梅一樣。很多人像大象陷入泥潭一樣，最終像鳥兒的樹木一樣枯萎。於是，郁鎮守金陵。
【English Translation】 Yueshujia Cheng once… Emperor Wu of Liang in his later years only focused on cultivation. His subordinates followed this trend, and scholars and literati were required to be proficient in both literary talent and Buddhist principles, so Buddhist doctrines were lectured on repeatedly. The lectures on the 'Vima-lakirti-nirdesa Sutra' and the 'Nirvana Sutra' were accessible to those in the lower seats and enjoyed by those in the higher seats. There was cheerful conversation and unhindered eloquence, with countless listeners gathering like rising smoke. There were also many prominent princes and ministers, wearing splendid official attire, with carriages and horses crowding the temple roads, and hats and hairpins adorning the Dharma seats. Such a grand occasion was rare indeed. Dao Mao Guan was known for his reputation among the people, and Xiao Gong for his rich literary talent. They both held scriptures in their hands, humbly seeking instruction. Xiao Gong ceased worldly affairs, lived a simple life, and studied diligently. Later young talents followed their fathers to listen to the lectures. He had a deep understanding of profound meanings, so he began to lecture on the 'Nirvana Sutra'. The transmission of the Dharma was not lost, which was verified here. Soon after, before he had officially become a monk, he passed away. After his death, his crown was warm, and after a long time, three of his fingers bent. He also flew back to his residence with the devas, talking to his father as usual, praising renunciation and extolling the benefits of the Dharma. Soon, he ascended into the sky with his entourage. The fragrance left in the room did not dissipate for a long time. Therefore, we know that these extraordinary people personally acted as students, and it is really difficult to measure their realm. When the Liang Dynasty was destroyed and the Chen Dynasty was established, Emperor Wu of Chen greatly revered Buddhism, often quoting words from Buddhist scriptures, and repeatedly opened the treasures of Buddhist scriptures. He put down his status, talked and laughed with monks, and inquired about Buddhist principles. In the summer of the third year of Yongding, he formally promoted the 'Mahaprajnaparamita Sutra' in the Chongyun Palace Pavilion. A god in red appeared in a dream, bowed to him and advised him, 'The 'Prajna Sutra' is difficult to understand, I hope you will explain it as soon as possible.' He repeatedly and earnestly requested. On July 10th, Emperor Wu of Chen told the monks, 'Last night, the god urged me to explain, and there is only one volume of scriptures left.' After taking the scriptures at noon, after finishing the lecture, just after leaving the palace, thunder and hail sounded. After returning to the temple, it suddenly rained heavily. The thunder shook, and everything stopped for a while. Isn't this because the saints preach the Dharma, and even the beings in the underworld respect it? After Emperor Wu of Chen passed away, people realized that the previous prediction was true. After Emperor Wen of Chen ascended the throne, the etiquette for Buddhism was even deeper. He ordered Yu to serve as the chief monk of the capital. Yu declined many times, but Emperor Wen persuaded him more earnestly, so he let Yu take this position and let him be a role model for the monks. Jinling is the capital, a place where people from all over the world come to worship, with temples standing like forests and places for preaching the Dharma as lively as markets. People from the five departments and six counties are mixed. To reconcile them is like using water to reconcile milk, and it is difficult to use salt to reconcile plums. Many people are like elephants trapped in mud, and eventually wither like birds' trees. So, Yu guarded Jinling.
以清凈。馭之以無為。篇禁不煩遮罰每省。故僧尼仰之自肅。道俗稱之益敬。七眾日用而不知。四遠欽風而不足。故得法位久司疵謗無玷。屢陳表退去而復升。始終惟令於是乎在。自梁僧之於此任熏灼威儀。翼衛亞於王公。服玩陳于鄭楚。故使流水照于衢路。吏卒喧于堂廡。瓊臨已來頓祛前政。自營靈壽惟從息慈。壞色蔽身尼壇容膝。蕭然率爾有位若無。朝野嘉其真素。同侶美其如法。海東諸國影象還蕃。頂禮遙敬。古人有言。匪馳令譽孰動殊方。其見賢如此。以至德二年甲辰之歲二月二十三日。才覺不豫。建初寺寶瓊法師當時之偶對也。少而共學聲德齊揚。爾夕神人忽來報曰。彭城僧正今先無常自夢上天有疏請講。暨三月二十日。正念告終。遺誡掩坎不煩銘志。春秋八十一。有詔慰焉。喪事所須隨由資給。仍以天子鹵簿仗。借為榮飾。終古所希幸也。以四月五日窆于鐘山之陽名僧舊墓。爾時填逵咽陌哀慟相奔。皂素驚嗟郊坰失色。初瓊入京將臨法席。既無人識不許房居。乃求僧正慧超寄南澗住。超聞未許。見而駭曰。此少俊當紹吾今位。法門所託何慮無房。即命寺綱忻然處置。及孝宣請講太子常迎。屢見神人形甚長偉密來翼從。末為大將軍章照達講。通感亦然。又非測也。然其厚德容眾。鳴謙儉約。出處無忤。言行
無擇。克壯不休孜孜講道。吐音遙奕發義昭彰。或遇勍手時逢命的。薄麾象扇灌已冰消。故寔繁有徒服而無斁。及晚僧望益重居處逾輕。帷屏罔設飾用不置。臘歲參謁黑白磨肩。方便他行避斯榮供。斯可謂狎人世而空閑。綰司存而無事也。又聖人至理開士微言。月落參橫清誦無逸。及燭然香馥懺禮方宵。跡怠心勤外和內秘。宣揚之暇。綽有餘閑。兼采玄儒每窮子史彫蟲藁隸體物摛玄。併入性靈悉能該洽。又可謂不撓大猷無遺小道也。凡講成實九十一遍。撰玄義二十卷。講文二十遍。文疏十六卷。講涅槃三十遍。制疏十七卷。講大品五遍。制疏十三卷。余有大乘義十卷。法花維摩等經。並著文疏。故不備載。布在州邑。兄孫普光。承藉風訓立履貞確。思慕平昔追攀日永。與同學道莊明解。樹碑于金陵之舊墟。其文慧日道場釋法論。莊入室馳聲見於別紀。解升堂流譽王領江都。隋末尚存。安危未測。
釋警韶。姓顏氏。會稽上虞人。學年入道。事叔僧廣以為師範。廣律行貞嚴。當時領袖。初韶游都聽講。便能清論。年登冠肇還鄉受戒。護持奉信如擎油缽。有沙門道林。請留鄉土。乃夢韶舌相廣長。而欲將斷。既寤深惟。留戀斯成墜失。愧悔前請便勸出都。于即大弘法化傳燈不絕。即莊嚴旻公之遺緒也。次稟龍光僧綽
【現代漢語翻譯】 現代漢語譯本： 無擇（人名）。他能夠堅持不懈地孜孜不倦地講解佛法，吐出的聲音洪亮，闡發的義理明白彰顯。有時遇到強勁的對手，有時遇到命中註定的挑戰，就像用薄薄的羽扇驅趕陽光，灌注的水立刻消融一樣，都能輕鬆應對。所以他確實有很多學生，都心悅誠服地侍奉他，沒有厭倦。到了晚年，僧眾對他的期望更加深重，而他居住的地方卻越來越簡樸。沒有設定帷幔屏風，裝飾陳設也都不添置。每到臘月歲末，前來參拜的人絡繹不絕，不分僧俗，肩挨著肩。爲了方便他人修行，他會避開這些榮華的供養。這可以說是親近人世卻又保持內心的空閑，身處官位卻又沒有俗事纏身。而且，他還精通聖人的至理和高僧的精妙言論，常常在月亮西沉、星星稀疏的深夜，清凈地誦讀佛經，從不懈怠。等到點燃蠟燭，香氣瀰漫，才開始懺悔禮拜，直到深夜。表面上看起來有些懈怠，內心卻非常勤奮，外表隨和，內心卻很堅定。在宣揚佛法之餘，還有充裕的時間。他還廣泛地學習玄學和儒學，深入研究諸子百家和史書典籍，甚至包括雕蟲小技般的文章和草書隸書，都能通過描繪事物來闡發玄妙的哲理，並且將這些都融入到自己的性靈之中，全部都能理解通透。這也可以說是不放棄偉大的事業，也不遺漏細小的技藝。他總共講解《成實論》九十一遍，撰寫《玄義》二十卷，講解《文》二十遍，撰寫《文疏》十六卷，講解《涅槃經》三十遍，撰寫《疏》十七卷，講解《大品般若經》五遍，撰寫《疏》十三卷，此外還有《大乘義》十卷，《法華經》、《維摩詰經》等經典，都撰寫了文章和疏解，所以這裡就不一一記載了，這些都流傳在各個州縣。他的侄孫普光，繼承了他的教誨和風範，立身行事都非常正直堅定。他思念著過去的日子，想要追趕上祖父的腳步，與同學道莊（人名）一起，闡明佛法的精髓，在金陵的舊址上樹立了石碑。碑文記載了慧日道場釋法論（人名）的事蹟，道莊（人名）的學識精深，名聲遠揚，事蹟記載在其他的史書中。解（人名）的學識也登堂入室，名聲傳遍王領江都。在隋朝末年，石碑依然存在，但安危難以預測。
釋警韶（人名），俗姓顏氏，是會稽上虞人。在求學的年紀就進入佛門，侍奉叔父僧廣（人名）作為自己的老師。僧廣（人名）的律行非常嚴謹，是當時的領袖人物。起初，警韶（人名）在各地遊學聽講，就能發表精闢的見解。到了成年，回到家鄉受戒，護持戒律就像手捧著盛滿油的缽一樣小心謹慎。有位沙門道林（人名），請求他留在鄉土弘揚佛法。警韶（人名）夢見自己的舌頭又寬又長，但卻要被割斷。醒來后，他深入思考，認為如果留戀家鄉，就會導致自己的修行墜落和喪失。於是他感到慚愧後悔，勸說警韶（人名）離開家鄉，到外面去弘揚佛法。警韶（人名）於是開始大力弘揚佛法，使佛法的燈火永不熄滅，繼承了莊嚴寺旻公（人名）的遺志。之後，他又師從龍光寺的僧綽（人名）。
【English Translation】 English version: Wu Ze (person's name). He was able to tirelessly and diligently explain the Dharma, the sounds he uttered were loud and clear, and the meanings he elucidated were manifest and distinct. Sometimes he encountered strong opponents, and sometimes he faced challenges destined by fate, but he could easily deal with them, just like using a thin feather fan to drive away the sunlight, and the water poured on it would immediately melt away. Therefore, he indeed had many students who sincerely served him without weariness. In his later years, the expectations of the Sangha for him became even greater, while the place where he lived became increasingly simple. There were no curtains or screens set up, and no decorations were added. Every year at the end of the lunar year, people came to pay their respects in an endless stream, regardless of whether they were monks or laypeople, shoulder to shoulder. In order to facilitate the practice of others, he would avoid these glorious offerings. This can be said to be being close to the world while maintaining inner emptiness, and being in an official position without being entangled in worldly affairs. Moreover, he was proficient in the ultimate principles of the sages and the subtle words of the eminent monks, often reciting the scriptures purely in the deep of night when the moon had set and the stars were sparse, never slacking off. When the candles were lit and the fragrance filled the air, he would begin to repent and worship until late at night. On the surface, he seemed a little lazy, but his heart was very diligent, his appearance was amiable, but his heart was firm. In his spare time from propagating the Dharma, he had ample time. He also extensively studied metaphysics and Confucianism, and deeply studied the various schools of thought and historical classics, even including trivial articles and cursive scripts, and he could use them to express profound philosophies by describing things, and he could integrate these into his own spirituality, and he could understand them all thoroughly. This can also be said to be not abandoning great undertakings and not neglecting small skills. He lectured on the Satya-siddhi-shastra (Cheng Shi Lun) ninety-one times, wrote twenty volumes of Profound Meanings (Xuan Yi), lectured on the Wen twenty times, wrote sixteen volumes of Wen Shu, lectured on the Nirvana Sutra (Nie Pan Jing) thirty times, wrote seventeen volumes of Commentaries, lectured on the Mahaprajnaparamita Sutra (Da Pin Ban Ruo Jing) five times, and wrote thirteen volumes of Commentaries. In addition, there were ten volumes of Great Vehicle Meanings (Da Cheng Yi), the Lotus Sutra (Fa Hua Jing), the Vimalakirti Sutra (Wei Mo Jie Jing), and other scriptures, all of which were written with articles and commentaries, so they will not be recorded here one by one, and these are circulated in various states and counties. His grand-nephew Pu Guang inherited his teachings and demeanor, and his conduct was very upright and firm. He missed the past days and wanted to catch up with his grandfather's footsteps. Together with his classmate Dao Zhuang (person's name), he clarified the essence of the Dharma and erected a stone tablet on the old site of Jinling. The inscription recorded the deeds of Shi Fa Lun (person's name) of the Huiri Dojo. Dao Zhuang (person's name)'s knowledge was profound and his reputation was far-reaching, and his deeds were recorded in other historical books. Jie (person's name)'s knowledge also reached the hall and entered the room, and his reputation spread throughout Wang Ling Jiangdu. At the end of the Sui Dynasty, the stone tablet still existed, but its safety was unpredictable.
Shi Jing Shao (person's name), whose secular surname was Yan, was a native of Shangyu, Kuaiji. He entered the Buddhist order at the age of study and served his uncle Seng Guang (person's name) as his teacher. Seng Guang (person's name)'s observance of the precepts was very strict and he was a leading figure at the time. Initially, Jing Shao (person's name) traveled around to study and listen to lectures, and he was able to express insightful opinions. When he reached adulthood, he returned to his hometown to receive the precepts, and he maintained the precepts as carefully as holding a bowl full of oil. A Shramana named Dao Lin (person's name) requested him to stay in his hometown to propagate the Dharma. Jing Shao (person's name) dreamed that his tongue was wide and long, but it was about to be cut off. After waking up, he thought deeply and believed that if he lingered in his hometown, it would lead to the fall and loss of his practice. So he felt ashamed and regretted his previous request, and persuaded Jing Shao (person's name) to leave his hometown and go outside to propagate the Dharma. Jing Shao (person's name) then began to vigorously propagate the Dharma, so that the lamp of the Dharma would never be extinguished, inheriting the legacy of Min Gong (person's name) of Zhuangyan Temple. After that, he also studied with Seng Chuo (person's name) of Longguang Temple.
。乃是開善瓊支末。又探習三藏廣綜眾家。年二十三講大品經。味法當時磨肩溢道。后還建元晉陵等寺敷演經論。解冠群宗。韶乃愿年四十長就講說。而學侶相顧不勝欽尚。時年三十有九。為建元寺講主。臨終遺令傳法。韶遵崇餘烈即坐演之。受業之賓有逾師保。梁簡文邵陵及岳陽等。大相欽重歸承訓誨。從危難後世改情浮。乃往豫章將通道務。時逢豫州黃司空等。素情所仰請為戒師。會外國三藏真諦法師。解該大小行攝自他。一遇欣然與共談論。諦嘆曰。吾游國多矣。罕值斯人。仍停豫都為翻新金光明並唯識論及涅槃中百句長解脫十四音等。朝授晚傳。夜聞晨說。世諺。瀉瓶重出。知十再生者也。梁樂陽王于荊立位。遣信遠迎。楚都弘法。韶念報地之重。來敕遂乖。陳武定天文皇嗣業。並弘尚正道敕請還都。戒范承仰優禮彌隆。天嘉四年有會稽慧藻同泰道倫等二百餘人。連署請韶。長講于白馬寺。廣弘傳化十有餘年。既登耳順。便令慧藻續講。躬往瓦官宴坐少時。法門深妙。時沙門智顗。定慧難逾人神頗測。靜嘆精利事等夙成。共諸前學頻請重講。留意綿久以疾辭之。又為新安殿下黃司空等共僧三請不免勤注又于王府略說維摩。龍光寺中廣敷成實。亦得數年成諸學肆。未辭朽老歸志山林。乃入幽巖自靖十有餘載。至
【現代漢語翻譯】 那是開善瓊支的後代。又探究學習三藏經典，廣泛綜合各家學說。二十三歲時講解《大品經》，當時聽法的人摩肩接踵，溢滿道路。後來回到建元、晉陵等寺廟宣講經論，他的見解超越了所有宗派。僧韶希望四十歲時再開始講經說法，而他的學友們都非常欽佩和仰慕他。當時他三十九歲，擔任建元寺的講主。臨終時留下遺囑要傳法。僧韶遵從他的遺願，立即坐上講席宣講佛法。前來求學的僧人比對待老師還要尊敬他。梁簡文帝、邵陵王以及岳陽王等，都非常欽佩他，歸順並接受他的教誨。從經歷危難之後，世俗風氣變得浮躁，於是前往豫章弘揚佛法。當時遇到了豫州的黃司空等人，他們一向仰慕他，請求他擔任戒師。恰逢外國三藏真諦法師，精通大小乘佛法，能夠攝受自己和他人。兩人一見面就非常高興，一起談論佛法。真諦法師感嘆說：『我遊歷過很多國家，很少遇到像他這樣的人。』於是留在豫州翻譯新的《金光明經》、《唯識論》以及《涅槃經》中的百句長解脫十四音等。白天傳授，晚上學習，晚上聽聞，早上講述。世俗諺語說，『從瓶子里倒出來的東西又倒回去』，說的就是像他這樣的人，知道十種再生之法。梁樂陽王在荊州建立政權，派人遠道迎接他，希望他到楚都弘揚佛法。僧韶考慮到報答這片土地的恩情，沒有聽從朝廷的命令。陳武帝、定天文皇繼承帝位后，都弘揚正道，下詔請他回都城。他在戒律方面的造詣受到人們的敬仰，朝廷給予他非常優厚的禮遇。天嘉四年，會稽的慧藻、同泰的道倫等二百多人，聯名請求僧韶在白馬寺長期講經，廣泛弘揚佛法十多年。等到他六十歲時，便讓慧藻繼續講經，自己前往瓦官寺靜坐。他的佛法深奧精妙，當時的沙門智顗，在禪定和智慧方面都超越常人，神識也難以測度。智顗靜靜地讚歎他的精進和敏銳，認為他的成就如同夙世修來的一樣。智顗與之前的學僧們多次請求他重新開講，但他因為身體不適而婉拒了。他又為新安殿下、黃司空等人以及眾僧三次請求他，他推辭不掉，於是勤奮地註釋經典，又在王府略講《維摩詰經》，在龍光寺中廣泛宣講《成實論》，也用了數年時間培養了許多學生。他沒有因為年老體衰而放棄歸隱山林的志向，於是進入幽靜的山巖中，獨自清修了十多年，直到…… 現代漢語譯本
【English Translation】 He was a descendant of Kai Shan Qiong Zhi. He also explored and studied the Tripiṭaka (three baskets of Buddhist scriptures), widely synthesizing various schools of thought. At the age of twenty-three, he lectured on the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), and the listeners at that time were shoulder to shoulder, overflowing the road. Later, he returned to Jian Yuan, Jinling, and other temples to expound on the scriptures and treatises, and his understanding surpassed all schools. Monk Shao hoped to start lecturing again at the age of forty, and his fellow students admired and respected him very much. At that time, he was thirty-nine years old and served as the chief lecturer of Jian Yuan Temple. On his deathbed, he left a will to transmit the Dharma. Monk Shao followed his wishes and immediately sat on the lecture seat to preach the Dharma. The monks who came to study respected him more than their teachers. Emperor Jianwen of Liang, Prince Shaoling, and Prince Yueyang, etc., all admired him very much, and submitted to and accepted his teachings. After experiencing difficulties, the worldly atmosphere became impetuous, so he went to Yuzhang to promote the Dharma. At that time, he met Huang Sikong and others from Yuzhou, who had always admired him and requested him to serve as a precept master. Coincidentally, the Tripiṭaka master Paramārtha from a foreign country was proficient in the Mahayana and Hinayana Buddhist teachings and was able to subdue himself and others. The two were very happy when they met and discussed the Dharma together. Paramārtha sighed and said, 'I have traveled to many countries, and I have rarely met someone like him.' So he stayed in Yuzhou to translate the new Suvarṇaprabhāsa Sūtra (Golden Light Sutra), the Vijñaptimātratā-śāstra (Treatise on Consciousness-Only), and the Hundred-Verse Commentary on Liberation and the Fourteen Sounds in the Nirvana Sutra. He taught during the day and studied at night, listened at night and lectured in the morning. The worldly proverb says, 'What is poured out of the bottle is poured back in,' which refers to people like him who know the ten kinds of rebirth. King Leyang of Liang established a regime in Jingzhou and sent people from afar to welcome him, hoping that he would promote the Dharma in the capital of Chu. Monk Shao, considering the importance of repaying the kindness of this land, did not obey the imperial order. After Emperor Wu of Chen and Emperor Dingwen succeeded to the throne, they both promoted the right path and issued an edict to invite him back to the capital. His achievements in precepts were admired by the people, and the court gave him very generous treatment. In the fourth year of Tianjia, Hui Zhao of Kuaiji, Dao Lun of Tongtai, and more than two hundred others jointly requested Monk Shao to lecture at the White Horse Temple for a long time, widely promoting the Dharma for more than ten years. When he reached the age of sixty, he asked Hui Zhao to continue lecturing, and he went to Waguan Temple to sit in meditation. His Dharma was profound and subtle, and the śramaṇa Zhiyi at that time surpassed ordinary people in meditation and wisdom, and his divine consciousness was also difficult to fathom. Zhiyi quietly praised his diligence and sharpness, believing that his achievements were like those cultivated in previous lives. Zhiyi and the previous students repeatedly requested him to start lecturing again, but he declined because of physical discomfort. He was repeatedly requested three times by the Prince of Xin'an, Huang Sikong, and the monks, and he could not refuse, so he diligently annotated the scriptures, and also briefly lectured on the Vimalakīrti Sūtra in the Prince's mansion, and widely expounded the Tattvasiddhi Śāstra (Treatise on the Establishment of Truth) in the Longguang Temple, and also spent several years cultivating many students. He did not give up his ambition to retire to the mountains and forests because of his old age and frailty, so he entered a secluded mountain rock and practiced alone for more than ten years, until... English version
德元年十月十一日中時。右脅而臥神慮澄然終於開善寺春秋七十有六。其月十六日窆于鐘嶺獨龍之山。所講成實論五十餘遍。涅槃三十遍。大品四十遍。新金光明三十餘遍。維摩天王仁玉等經遍數。繁亂不紀廣敘。
釋安廩。姓秦氏。晉中書令靖之第七世也。寓居江陰之利成縣焉。考王妙思滔玄怡心屆寂。乃制入神書一首洞歷三卷。青烏之道莫不傳芳。廩幼而聰穎獨悟不群。十三偏艱。孝知遠近。斷水骨立。聞者涕零。古人有言。知子父也。乃攝以典教。業遂多通。而性好老莊。早達經史。又善太一之能。並解孫吳之術。是以才藝有功文武清播。仍欲披榛問隱蓽門圭竇。而虛懷機發體悟真權。年二十五啟敕出家。乃遊方尋道。北詣魏國。于司州光融寺容公所採習經論。容律訓嚴凝肅成濟器。並聽嵩高少林寺光公十地。一聞領解頓盡言前。深味名象並畢中意。又受禪法悉究玄門。請業之徒屢申弘益。在魏十有二年。講四分律近二十遍。大乘經論並得相仍。梁泰清元年始發彭沛。門人擁從還屆楊都。武帝敬供相接。敕住天安。講花嚴經。標緻宏綱妙指機會。值梁運既終法輪停轉。洎大陳御寓。永定元年春乃請入內殿。手傳香火接足盡虔。長承戒范。有敕住耆阇寺。給講連續。既會夙心遂欣久處。世祖文皇又請入昭德
【現代漢語翻譯】 現代漢語譯本：德元年（公元581年）十月十一日中午時分，釋安廩右側臥倒，神智清明澄澈，在開善寺圓寂，享年七十六歲。當月十六日安葬于鐘嶺獨龍山。他曾講解《成實論》五十多遍，《涅槃經》三十遍，《大品般若經》四十遍，《新金光明經》三十多遍，以及《維摩詰經》、《天王經》、《仁王經》等，次數繁多難以全部記錄。
釋安廩，俗姓秦，是晉朝中書令秦靖的第七代後裔。他居住在江陰利成縣。他的父親秦妙思，精通玄學，心懷恬淡，臨終時創作了一首《入神書》，內容深奧，共三卷。他精通青烏之術（風水），名聲遠揚。安廩從小就聰明穎悟，與衆不同。十三歲時遭遇家庭變故，以孝順聞名鄉里，因過度悲傷而骨瘦如柴，聽到的人都為之落淚。古人說：『瞭解兒子的是父親。』於是讓他接受教育，學業因此得以精通。但他喜歡老莊學說，早年就通曉經史，又擅長太一之術，並精通孫吳兵法。因此，他的才藝和功績在文武兩方面都廣為人知。但他仍然想要隱居山林，過著簡樸的生活，虛心求教，體悟真理。二十五歲時，他請求出家，於是四處尋訪求道，北上前往魏國，在司州光融寺向容公學習經論。容公的戒律嚴謹，為人莊重嚴肅，能成就人才。他還聽嵩山少林寺的光公講解《十地經》，一聽就能領悟，完全理解了經文的含義，深刻體會了名相的意義。他又接受了禪法，徹底領悟了玄門奧秘。向他請教的人多次請求他弘揚佛法。在魏國的十二年裡，他講解《四分律》近二十遍，大乘經論也講了很多。梁朝泰清元年（公元547年），他開始返回彭沛，門人跟隨他回到楊都（今南京）。梁武帝對他非常尊敬，親自接待，並下令他住在天安寺，講解《華嚴經》，闡述宏大的綱領，巧妙地引導人們。後來梁朝滅亡，佛法也停止了傳播。到了陳朝統治時期，永定元年（公元557年）春天，陳朝皇帝請他進入內殿，親自點香，以示虔誠。他長期遵守戒律，陳朝皇帝下令他住在耆阇寺，繼續講經說法。他感到非常高興，終於可以長久地住在這裡了。陳世祖文皇帝又請他進入昭德
English version: On the eleventh day of the tenth month of the first year of the Deyuan era (581 AD), at midday, the Venerable Anlin, lying on his right side, with his mind clear and serene, passed away at Kai Shan Temple at the age of seventy-six. On the sixteenth day of that month, he was buried on Mount Dulong in Zhongling. He had lectured on the Chengshi Lun (Tattvasiddhi Shastra) more than fifty times, the Nirvana Sutra thirty times, the Mahaprajnaparamita Sutra forty times, the New Golden Light Sutra more than thirty times, and the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra), Heavenly King Sutra (Caturmaharajika Sutra), Benevolent King Sutra (Renwang Jing) and other scriptures countless times.
The Venerable Anlin, whose lay surname was Qin, was the seventh-generation descendant of Qin Jing, the Secretary of the Imperial Secretariat of the Jin Dynasty. He resided in Licheng County, Jiangyin. His father, Qin Miaosi, was well-versed in metaphysics, had a tranquil mind, and composed a 'Book of Entering the Divine' (Rushen Shu) of three volumes before his death. He was proficient in the art of Qingwu (geomancy), and his reputation spread far and wide. Anlin was intelligent and insightful from a young age, standing out from the crowd. At the age of thirteen, he experienced family hardships and was known for his filial piety, becoming emaciated due to excessive grief, which moved those who heard of it to tears. As the ancients said, 'It is the father who understands his son.' Therefore, he was given an education, and his studies flourished. However, he was fond of the teachings of Laozi and Zhuangzi, and he mastered the classics and histories early on. He was also skilled in the art of Taiyi and proficient in the military strategies of Sun Tzu and Wu Qi. Thus, his talents and achievements were widely known in both civil and military fields. Yet, he still desired to retreat to the mountains and forests, living a simple life, humbly seeking knowledge, and realizing the true power. At the age of twenty-five, he requested to leave home and become a monk. He then traveled around seeking the Way, going north to the Wei Kingdom, where he studied scriptures and treatises with Master Rong at Guangrong Temple in Sizhou. Master Rong's precepts were strict, and he was dignified and solemn, capable of nurturing talent. He also listened to Master Guang of Shaolin Temple on Mount Song explain the Ten Bhumi Sutra (Dasabhumika Sutra), and he was able to comprehend it upon hearing it, fully understanding the meaning of the scriptures and deeply appreciating the significance of the terms and concepts. He also received the Dharma of Chan and thoroughly understood the mysteries of the Xuanmen (the gate of profoundness). Those who sought his teachings repeatedly requested him to propagate the Dharma. During his twelve years in the Wei Kingdom, he lectured on the Four-Part Vinaya (Dharmaguptaka Vinaya) nearly twenty times, and he also lectured on many Mahayana sutras and treatises. In the first year of the Taiqing era of the Liang Dynasty (547 AD), he began to return to Pengpei, and his disciples followed him back to Yangdu (present-day Nanjing). Emperor Wu of Liang respected him greatly, personally receiving him, and ordered him to reside at Tian'an Temple, where he lectured on the Avatamsaka Sutra (Flower Garland Sutra), expounding the grand principles and skillfully guiding the people. Later, the Liang Dynasty was overthrown, and the Dharma ceased to be propagated. When the Chen Dynasty came to power, in the spring of the first year of the Yongding era (557 AD), the Emperor of Chen invited him into the inner palace, personally lighting incense to show his reverence. He long adhered to the precepts, and the Emperor of Chen ordered him to reside at Gijakuta Temple, continuing to lecture on the scriptures. He was very happy, finally able to reside here for a long time. Emperor Wen of the Chen Dynasty then invited him into Zhaode
【English Translation】 English translation line 1 English translation line 2
殿。開講大集。樂說不窮重筵莫擬。孝宣御歷。又于華林園內北面受道。闡化涉勞因以遘疾。至德元年建寅之月遷化于房。皇心惻悼[賜-勿+月]贈有嘉。即以其月窆于開善之西山。春秋七十有七。門人痛其安放。士庶失其歸依矣。
釋慧布。姓郝氏。廣陵人也。少懷遠操。性度虛梗。年十五處於江陽。家門軍將。時有戎役。因愿領五千人為將清平寇塞。豈不果耶。眾偉其言。十六遭兄亡。悟世非常。思解俗網。親眷知有武略咸不許之。二十有一方從本願。既蒙剃落便入楊都。從建初寺瓊法師學成實論。通假實之旨。物議所歸。而布恨斯至理未盡懷抱。承攝山止觀寺僧詮法師大乘海岳聲譽遠聞。乃往從之聽聞三論。學徒數百翹楚一期。至於洞達清玄妙知論旨者。皆無與尚。時號之為得意布。或云思玄布也。故詮之解難。聽者似解而領悟猶迷。及依言領通．而構難疏略。致使談論之際每有客問必待布而為答。時人為之語曰。詮公四友。所謂四句朗。領語辯。文章勇。得意布。布稱得意最為高也。後於大品善達章中悟解大乘。煩惱調順。攝心奉律威儀無玷。常樂坐禪遠離囂擾。誓不講說護持為務。末游北鄴更涉未聞。于可禪師所暫通名見。便以言忤其意。可曰。法師所述可謂破我除見莫過此也。乃縱心諸席備見宗
{ "translations": [ "現代漢語譯本：\n\n在殿中，開始宣講佛法，用無盡的妙語開示，盛大的筵席也無法比擬。孝宣皇帝在位時，又在華林園內北面聽受佛法，因為闡揚教化而勞累，因此染上疾病。至德元年建寅月，在房中圓寂。皇帝內心悲痛，追贈了很多賞賜。當月就安葬在開善寺的西山，享年七十七歲。門人哀痛他的離去，士人和百姓失去了依靠。\n\n釋慧布，姓郝，是廣陵人。從小就胸懷大志，性格耿直。十五歲時住在江陽，他的家人都是軍官。當時正值戰亂，他曾發願帶領五千人做將領，平定寇亂。眾人讚賞他的話。十六歲時哥哥去世，他領悟到世事無常，想要擺脫世俗的束縛。親戚們因為他有軍事才能，都不允許他出家。二十一歲時才實現了出家的願望。剃度后就前往楊都，跟隨建初寺的瓊法師學習《成實論》，通達了假和實的宗旨，受到人們的推崇。但慧布認為自己對這個至理的理解還不夠深入。聽說攝山止觀寺的僧詮法師在大乘佛法方面聲名遠揚，就前去跟隨他聽聞三論。學徒有數百人，都是當時最傑出的人才。至於那些能夠通達清玄之理，巧妙地理解論旨的人，都比不上他。當時人們稱他為『得意布』，也有人稱他為『思玄布』。所以，僧詮法師在講解疑難問題時，聽眾們似乎明白了，但領悟仍然模糊。等到慧布用語言解釋通了，那些疑難問題就變得疏略了。因此，在談論佛法時，每當有客人提問，僧詮法師都要等慧布來回答。當時的人們為此說：『詮公四友，所謂四句朗，領語辯，文章勇，得意布。』慧布被稱為『得意』，是最高的讚譽。後來，他在《大品經》善達章中領悟了大乘佛法，煩惱調伏，攝心奉持戒律，威儀沒有瑕疵。他經常喜歡坐禪，遠離喧囂，發誓不講經說法，以護持佛法為己任。晚年遊歷北鄴，接觸了更多未曾聽聞的佛法。在可禪師那裡短暫地通報姓名，就因為言語不合他的意思。可禪師說：『法師您所說的，可以說是破除我的見解，沒有比這更厲害的了。』於是慧布放開胸懷，廣泛地拜訪各處的法席，遍覽各家的宗"}, "english_translations": [ "English version:\n\nIn the hall, he began to expound the Dharma, using endless wonderful words to enlighten, a grand banquet could not compare. When Emperor Xiaoxuan was in power, he also listened to and received the Dharma facing north in Hualin Garden. Because of promoting the teachings, he became tired and thus contracted an illness. In the first year of Zhide, in the month of Jianyin, he passed away in his room. The emperor was saddened and bestowed many rewards. In the same month, he was buried in the western mountains of Kaisan Temple, at the age of seventy-seven. His disciples mourned his departure, and the scholars and common people lost their reliance.\n\n釋慧布 (Shì Huìbù), whose surname was 郝 (Hǎo), was a native of 廣陵 (Guǎnglíng). From a young age, he had great ambitions and a straightforward character. At the age of fifteen, he lived in 江陽 (Jiāngyáng), where his family members were military officers. At that time, there was war, and he vowed to lead five thousand people as a general to pacify the rebellion. People praised his words. At the age of sixteen, his elder brother passed away, and he realized the impermanence of the world and wanted to break free from worldly bonds. His relatives, because of his military talents, did not allow him to become a monk. At the age of twenty-one, he finally fulfilled his wish to become a monk. After being ordained, he went to 楊都 (Yángdū) and followed 法師瓊 (Fǎshī Qióng) of 建初寺 (Jiànchūsì) to study the 《成實論》 (Chéngshílùn), understanding the principles of the provisional and the real, and was admired by people. However, 慧布 (Huìbù) felt that his understanding of this ultimate truth was not deep enough. Hearing that 法師僧詮 (Fǎshī Sēngquán) of 攝山止觀寺 (Shèshān Zhǐguānsì) was famous for his profound knowledge of Mahayana Buddhism, he went to follow him and listen to the Three Treatises. There were hundreds of students, all of whom were outstanding talents at the time. As for those who could understand the principles of pure mystery and skillfully comprehend the meaning of the treatises, none could compare to him. At that time, people called him '得意布 (Déyì Bù)', which means 'Huibu who understands the essence', and some called him '思玄布 (Sīxuán Bù)', which means 'Huibu who contemplates the profound'. Therefore, when 法師僧詮 (Fǎshī Sēngquán) explained difficult problems, the listeners seemed to understand, but their comprehension was still vague. When 慧布 (Huìbù) explained them in words, the difficult problems became clear. Therefore, when discussing the Dharma, whenever a guest asked a question, 法師僧詮 (Fǎshī Sēngquán) would wait for 慧布 (Huìbù) to answer. At that time, people said: 'The four friends of 詮公 (Quán Gōng), namely, 四句朗 (Sìjù Lǎng), 領語辯 (Lǐngyǔ Biàn), 文章勇 (Wénzhāng Yǒng), and 得意布 (Déyì Bù).' 慧布 (Huìbù) was called '得意 (Déyì)', which was the highest praise. Later, in the chapter on善達 (Shàndá) in the 《大品經》 (Dàpǐn Jīng), he realized Mahayana Buddhism, his afflictions were subdued, he upheld the precepts with a focused mind, and his demeanor was flawless. He often enjoyed sitting in meditation, staying away from noise, and vowed not to preach the Dharma, but to protect it as his duty. In his later years, he traveled to 北鄴 (Běiyè), where he came into contact with more Dharma that he had never heard before. He briefly introduced himself to 可禪師 (Kě Chánshī), but because his words did not agree with his meaning, 可禪師 (Kě Chánshī) said: 'What you have said, Dharma Master, can be said to be breaking my views, there is nothing more powerful than this.' Therefore, 慧布 (Huìbù) opened his mind and widely visited the Dharma seats everywhere, extensively viewing the various schools." ] }
領。周覽文義並具胸襟。又寫章疏六馱。負還江表。並遣朗公令其講說。因有遺漏重往齊國。廣寫所闕赍還付朗。自無所畜。衣缽而已。專修念慧獨止松林。蕭然世表學者欣慕。嘗造思禪師與論大義。連徹日夜不覺食息。理致彌密言勢不止。思以鐵如意打案曰。萬里空矣。無此智者。坐中千餘人同聲嘆悅。又與邈禪師論義。即命公之師也。聯綿往還三日不絕。邈止之嘆其慧悟遐舉而卑身節行不顯其美。梁太清末。侯景作亂。荒餒累年三日失食。至第四日有人遺布飯。而微以豬肉覆之。雖腹如火然。結心不食。故得遭斯困厄不履非濫。又曾患腳氣。醫令服薤。自此至終常陳此罪。或見諸人樂生西方者。告云。方土乃凈非吾愿也。如今所愿化度眾生。如何在蓮花中十劫受樂。未若三途處苦救濟也。陳至德中。邀引恭禪師。建立攝山棲霞寺。結凈練眾江表所推。名德遠投稟承論旨。時為開滯理思幽微。不為僧師不役下位。常自縫洗六時無闕。才扣揵捶已居眾首。端坐如木見者懔然。名聞光遠請謁如市。陳主諸王並受其戒。奉之如佛。末以年暮不參眾食。敕給其乳牛。而布回充入眾。煢煢謹攝實高僧焉。年七十與眾別云。布命更至三五年在。但老困不能行道。住世何益。常愿生邊地無三寶處為作佛事去也。幸各好住愿努其力。
【現代漢語翻譯】 現代漢語譯本： 領（某人名，具體含義未知）博覽群書，文采斐然，胸懷寬廣。他還抄寫了六馱（量詞，指很多）的章疏（奏章文書），讓人揹回江表（長江以南地區）。並派遣朗公（人名，具體含義未知）去講解這些章疏。因為有所遺漏，又再次前往齊國（古代國家名），廣泛抄寫所缺的內容，帶回來交給朗公。他自己一無所有，只有衣缽（僧人的衣物和缽盂）。他專心修習念慧（佛教術語，指專注于唸誦和智慧），獨自居住在松林中，生活清貧，為世人所敬仰。他曾經拜訪思禪師（人名，具體含義未知），與他討論佛法大義，連續日夜不停，甚至忘記了吃飯睡覺。他們的理論越來越精深，言辭滔滔不絕。思禪師用鐵如意（一種器物）敲擊桌案說：『真是空曠無邊啊！沒有像他這樣有智慧的人。』在座的一千多人一同讚歎。他還與邈禪師（人名，具體含義未知，是前文『公』的老師）辯論佛法，往來辯論了三天三夜沒有停止。邈禪師停止辯論，讚歎他的智慧高遠，而且謙卑謹慎，不顯露自己的優點。 梁朝太清末年，侯景（人名）作亂，連年發生饑荒，他有三天沒有飯吃。到了第四天，有人送給他一布袋飯，但是上面蓋著少許豬肉。雖然飢餓如火燒，但他堅定內心，沒有吃。所以能夠遭遇這樣的困境而不做不合規矩的事情。他還曾經患腳氣病，醫生讓他服用薤（一種蔬菜）。從此以後，他經常以此為罪過。或者見到有人喜歡往生西方極樂世界，他就告訴他們說：『西方凈土雖然清凈，但不是我的願望。我現在所希望的是教化眾生。如何在蓮花中享受十劫（佛教時間單位）的快樂呢？不如在三途（佛教指地獄、餓鬼、畜生三惡道）受苦來救濟眾生。』 陳朝至德年間，他邀請恭禪師（人名，具體含義未知），建立了攝山棲霞寺（寺廟名），聚集僧眾進行修行，受到江表地區的推崇。很多有名的僧人遠道而來，聽他講解佛法。他總是能開啟人們的智慧，闡明深奧的道理。他不以僧師自居，也不役使下人。經常自己縫補洗滌衣物，一天六個時辰沒有間斷。剛剛敲響揵捶（佛教法器），他就已經走在僧眾的前面。端正地坐著像木頭一樣，見到的人都感到敬畏。他的名聲遠揚，前來拜訪的人像趕集一樣。陳朝的皇帝和諸王都接受他的戒律，像對待佛一樣尊敬他。 晚年，因為年老體衰，不再參加僧眾的集體用餐。皇帝下令給他供應牛奶，而他把布匹拿去換成食物分給僧眾。他獨自謹慎地修行，確實是一位高僧。七十歲的時候，他與僧眾告別說：『我的壽命大概還有三五年。但是年老體弱，不能修行佛法，活在世上有什麼用呢？我經常希望出生在邊遠地區，沒有佛法僧三寶的地方，去那裡做佛事。希望你們各自好好修行，努力精進。』
【English Translation】 English version: Ling (name of a person, specific meaning unknown) extensively read books, possessed brilliant literary talent and a broad mind. He also transcribed six 'tuo' (a measure word, indicating a lot) of memorials and documents, having them carried back to Jiangbiao (area south of the Yangtze River). He also sent Lang Gong (name of a person, specific meaning unknown) to lecture on these documents. Due to some omissions, he went to the State of Qi (ancient state name) again, extensively copying the missing content and bringing it back to Lang Gong. He himself possessed nothing, only his robe and bowl (the clothing and alms bowl of a monk). He focused on cultivating mindfulness and wisdom, living alone in the pine forest, living a simple life, admired by the world. He once visited Chan Master Si (name of a person, specific meaning unknown) and discussed the great meaning of Buddhism with him, continuously day and night, even forgetting to eat and sleep. Their theories became more and more profound, and their words flowed endlessly. Chan Master Si struck the table with an iron 'ruyi' (an ornamental object) and said, 'It is truly boundless! There is no one as wise as him.' More than a thousand people in the audience exclaimed in admiration. He also debated Buddhist doctrine with Chan Master Miao (name of a person, specific meaning unknown, the teacher of the aforementioned 'Gong'), debating back and forth for three days and nights without stopping. Chan Master Miao stopped the debate, praising his wisdom as far-reaching, and his humility and prudence, not revealing his own merits. At the end of the Taiqing era of the Liang Dynasty, Hou Jing (name of a person) rebelled, and there were years of famine. He went three days without food. On the fourth day, someone gave him a bag of rice, but it was covered with a little pork. Although he was hungry like fire, he strengthened his heart and did not eat it. Therefore, he was able to encounter such difficulties without doing anything improper. He also suffered from athlete's foot, and the doctor told him to take scallions (a type of vegetable). From then on, he often regarded this as a sin. Or when he saw someone who liked to be reborn in the Western Pure Land, he would tell them, 'Although the Western Pure Land is pure, it is not my wish. What I hope for now is to teach sentient beings. How can I enjoy ten kalpas (Buddhist unit of time) of happiness in a lotus flower? It is better to suffer in the three paths (Buddhism refers to the three evil paths of hell, hungry ghosts, and animals) to save sentient beings.' During the Zhizhi era of the Chen Dynasty, he invited Chan Master Gong (name of a person, specific meaning unknown) and established Sheshan Qixia Temple (name of a temple), gathering monks to practice, which was admired in the Jiangbiao area. Many famous monks came from afar to listen to him explain the Dharma. He was always able to open people's wisdom and explain profound principles. He did not regard himself as a monk master, nor did he employ servants. He often sewed and washed his own clothes, without interruption for six hours a day. As soon as the 'qianchui' (Buddhist instrument) was struck, he was already at the front of the monks. Sitting upright like wood, those who saw him felt awe. His reputation spread far and wide, and people came to visit him like a market. The emperor and princes of the Chen Dynasty all received his precepts, respecting him as a Buddha. In his later years, because of old age and frailty, he no longer participated in the collective meals of the monks. The emperor ordered that milk be supplied to him, and he exchanged the cloth for food to distribute to the monks. He practiced diligently alone, truly a high monk. At the age of seventy, he bid farewell to the monks and said, 'My life is probably only three to five years longer. But I am old and weak and cannot practice the Dharma, so what is the use of living in the world? I often hope to be born in a remote area, where there are no Three Jewels of Buddhism, to go there and do Buddhist deeds. I hope you will all practice well and strive diligently.'
於是絕谷不食命將欲斷。下敕令醫診之。縮臂不許。沈皇后欲傳香信。又亦不許。臨終遺訣曰。長生不喜夕死無憂。以生無所生滅無所滅故也。諸有學士徒眾並委恭禪師。吾無慮矣。以陳禎明元年十一月二十三日卒于棲霞。終後手屈三指。捋之雖伸還屈。乃至林中一月猶爾。未終前大地連動。七日便卒。移尸就林。山地又動。太史奏云。得道人星滅矣。時以當之。初將逝告眾前云。昨夜二菩薩見迎。一是生身。一是法身。吾已許之。尋有諸天又來迎接。以不願生故不許耳。流光照于侃禪師戶。侃怪光盛出戶見。二人向布房中不知是聖也。旦往述之。恰然符合。言已端坐而化。有見鬼者。望見幡花滿寺光明騰焰。不測其故。入山視之。乃布公去世。
釋亡名。俗姓宗氏。南郡人。本名闕殆。世襲衣冠稱為望族。弱齡遁世永絕妻孥。吟嘯丘壑任懷游處。凡所憑準必映美阮嗣宗之為人也。長富才華鄉人馳舉。事梁元帝深見禮待。有制新文帝多稱述。而恭慎慈敬謙靜為心。每從容御筵賜問優異。及梁歷不緒。潛志玄門遠寄汶蜀脫落塵累。初投兌禪師。兌亦定慧澄明聲流關鄴。名乃三業依憑四儀恭仰。雕純假于禪誦興慮著于篇什。預有學徒問道無倦。會周氏跨有井絡。少保蜀國公宇文俊鎮之。往愛賢才重其德素。禮供殊倫
【現代漢語翻譯】 現代漢語譯本：於是，布公在絕谷中不吃東西，生命即將終結。皇帝下令醫生診治，他卻縮回手臂不讓。沈皇后想傳遞香信，也被他拒絕。臨終遺言說：『不貪戀長生，也不憂慮死亡。因為生沒有從哪裡來，滅也沒有到哪裡去。』所有學士和弟子都託付給恭禪師，我沒有什麼可憂慮的了。』在陳禎明元年十一月二十三日圓寂于棲霞寺。圓寂后，手屈曲著三根手指。人們撫平它，雖然伸直了還會彎曲，甚至一個月后在林中還是這樣。臨終前，大地連續震動。七天後便圓寂了。將遺體移到林中，山地又震動。太史奏報說：『得道之人星隕落了。』當時的人們都認為說的是他。當初將要離世時，他告訴眾人說：『昨夜有兩位菩薩來迎接我，一位是生身菩薩，一位是法身菩薩。我已經答應了他們。』不久又有諸天來迎接，因為我不願意再生，所以沒有答應。』一道光芒照在侃禪師的窗戶上。侃禪師奇怪光芒如此強烈，出門檢視。看見兩個人走向布公的房間，不知道是聖人。早上前去講述此事，與布公所說完全符合。說完便端坐圓寂。有看見鬼的人，望見寺廟裡幡花滿寺，光明騰焰，不明白是什麼緣故。進入山中檢視，才知道是布公去世了。 釋亡名（Shi Wangming），俗姓宗氏，南郡人。本名闕殆（Que Dai）。世代為官，被稱為望族。年輕時就遁世隱居，永不娶妻生子。在山丘溝壑間吟唱，任憑自己的心意遊玩。他所效仿的人一定是阮嗣宗（Ruan Sizong）。他很有才華，鄉里人都稱讚他。在梁元帝（Liang Yuandi）手下做事，深受禮遇。他寫的新文章，皇帝多次稱讚。他恭敬謹慎，慈悲謙遜，以清靜為心。每次在御筵上，皇帝從容地賜問，他都回答得非常出色。等到梁朝衰敗，他便潛心於玄門，遠離塵世的煩惱，寄情于汶水和蜀地。最初投靠兌禪師（Dui Chanshi）。兌禪師也禪定和智慧都很澄明，名聲傳遍關中和鄴城。亡名在身、口、意三業上都依憑兌禪師，在行、住、坐、臥四儀上都恭敬仰慕兌禪師。他專心致志地禪誦，用心思考著書立說。他預先招收學徒，不知疲倦地解答他們的問題。適逢周氏佔據了中原地區，少保蜀國公宇文俊（Yuwen Jun）鎮守此地。他向來愛惜賢才，看重亡名的德行，給予他非常優厚的禮遇。
【English Translation】 English version: Thereupon, Bu Gong stopped eating in the secluded valley, and his life was about to end. The emperor issued an order for doctors to examine him, but he retracted his arm and refused. Empress Shen wanted to send incense signals, but he also refused. His dying words were: 'I do not delight in long life, nor do I worry about death. Because birth has no origin, and extinction has nowhere to go.' He entrusted all scholars and disciples to Chan Master Gong, saying, 'I have no worries.' He passed away at Qixia Temple on the 23rd day of the eleventh month of the first year of the Zhenming reign of the Chen dynasty. After his death, three fingers of his hand were bent. When people straightened them, they would bend again, even a month later in the forest. Before his death, the earth shook continuously. He passed away seven days later. When his body was moved to the forest, the mountain shook again. The Grand Historian reported, 'A star of a person who has attained the Dao has fallen.' People at the time believed it referred to him. Initially, when he was about to pass away, he told the assembly, 'Last night, two Bodhisattvas came to greet me, one was the Nirmanakaya (emanation body), and the other was the Dharmakaya (dharma body). I have already agreed to them.' Soon after, devas (gods) came to greet him, but because he did not wish to be reborn, he refused. A ray of light shone on Chan Master Kan's window. Chan Master Kan was surprised by the intensity of the light and went out to investigate. He saw two people walking towards Bu Gong's room, unaware that they were sages. He went to recount this in the morning, and it perfectly matched what Bu Gong had said. After speaking, he sat upright and passed away. Some people who saw ghosts witnessed banners and flowers filling the temple, with bright flames rising, and did not understand the reason. They entered the mountain to investigate and learned that Bu Gong had passed away. Shì Wángmíng (釋亡名), whose lay surname was Zōng (宗), was from Nanjun. His original name was Quē Dài (闕殆). His family had held official positions for generations and was known as a prominent clan. In his youth, he renounced the world and never married or had children. He sang and wandered among the hills and valleys, letting his heart roam freely. The person he emulated was certainly Ruan Sizong (阮嗣宗). He was very talented, and the people of his village praised him. He served under Emperor Liang Yuandi (梁元帝) and was deeply respected. The emperor often praised the new articles he wrote. He was respectful, cautious, compassionate, humble, and quiet, with a pure mind. Every time at the imperial banquet, the emperor would leisurely ask him questions, and he would answer them excellently. When the Liang dynasty declined, he devoted himself to the Xuan sect, distanced himself from worldly troubles, and devoted himself to the Wen and Shu regions. He initially joined Chan Master Dui (兌禪師). Chan Master Dui was also clear in both meditation and wisdom, and his reputation spread throughout Guanzhong and Ye City. Wangming relied on Chan Master Dui in the three karmas of body, speech, and mind, and respectfully admired Chan Master Dui in the four conducts of walking, standing, sitting, and lying down. He devoted himself to chanting and diligently thought about writing. He recruited students in advance and tirelessly answered their questions. At that time, the Zhou clan occupied the Central Plains, and Shao Bao, the Duke of Shu, Yuwen Jun (宇文俊), was stationed there. He always cherished talented people and valued Wangming's virtue, giving him very generous treatment.
聲聞臺省。后齊王續部伏敬日增。任滿還雍遂勒歸謁。帝勞遺既深。處為夏州三藏。朝省以名文翰可觀元非玄侶而冥德沒世。將徴拔之。測其器宇有經國之量。朝省總議。或以威恩加之。或以情異轉之。然名雅亮卓然曾無易節。天和二年五月。大蒙宰宇文護遺書曰。言念欽屬未敘企積。道體休豫無虧慮耶。蓋能仁處世志存匡救。非先輪迴獨尚茲善。既道亞生知才高七步。豈虛緇染沈流當涂。但靈廓妙理三業同臻。冀思莫二。皁白非感耳。怖解偏執讚我時朝。匪惟真俗俱抽。亦是彼我一貫。故令往白。念報雅懷。名答云。辱告深具懷抱。寒暑異域苦樂殊心。輒略常談且陳事實。貧道稟質醜陋。恒嬰疾惱因傴成恭。惟道是務不曾棲息。五十二年。自舍俗緣十有五載。萬人歸國皆停都邑。羸病一僧獨流荒裔。無罪可罰無能可使。百慮九思是所未喻。文多不載。又列六不可十嘆息。援據事敘綸貫始終。書略。結云。沙門持戒心口相應。所列六條若有一誑。生則蒼天厭之。死則鐵鉗拔之。洋銅灌之。仰戴三光行年六十。不欺闇室況乃明世。且鄉國殄喪宗戚衰亡。貧道何人獨堪長久。誠得收跡巖中攝心塵外支養殘命敦修慧業。此本志也。寄骸精舍乞食王城。任力行道隨緣化物。斯次愿也。如其不爾獨處丘壑。安能憒憒久住閻浮地乎
【現代漢語翻譯】 現代漢語譯本 聲聞臺省（指朝廷機構）。后齊的王續部（人名）對名（三藏名）的敬佩日益增加。任期結束后，王續部返回雍州，於是勒（三藏名）回家鄉拜謁。皇帝對勒的慰問非常深厚，任命他為夏州三藏。朝廷認為名文采斐然，但元（三藏名）並非潛心修行的僧侶，他的德行被埋沒。朝廷打算徵召他。經過衡量，認為他有治理國家的才能。朝廷大臣們商議，有人主張用威嚴和恩惠來對待他，有人主張用特殊的方式來轉變他。然而，名品行高雅，志向堅定，從未改變節操。天和二年五月，大蒙宰宇文護（人名）寫信給名說：『一直思念著您，未能敘舊，非常想念。您的身體安康嗎？能仁（指佛）在世，志在匡扶救助，並非先脫離輪迴而獨自追求善行。您天資聰穎，才高八斗，難道要虛度僧侶生涯，沉淪於世俗之中嗎？希望您能身、口、意三業同臻，不要有二心。不要因為出家而對朝廷有所隔閡。希望您能贊助我治理朝政。這不僅能使僧俗兩界都得到提升，也能使彼此的目標一致。所以特地寫信告訴您，希望能迴應我的心意。』名回覆說：『承蒙您來信，深知您的心意。寒暑異域，苦樂殊心。我略去客套，只陳述事實。貧僧我天生醜陋，常年疾病纏身，因此彎腰駝背，恭敬待人。我一心向道，不敢懈怠。自從我捨棄世俗緣分，已經十五年了。萬人都回到了國家，居住在都城，只有我這個體弱多病的僧人，獨自流落在荒涼的邊遠地區。我既沒有罪過可以懲罰，也沒有才能可以任用。您的百般考慮，我是無法理解的。』信中還有六個『不可』和十個『嘆息』，援引事例，敘述始終。信的結尾寫道：『沙門持戒，心口相應。如果我所列的六條中有一句謊言，活著就讓蒼天厭棄我，死後就讓鐵鉗拔出我的舌頭，用洋銅灌入我的口中。我仰望三光（指日月星），已經六十歲了，不敢在暗室里欺騙自己，更何況是在光天化日之下呢？況且家鄉已經淪喪，宗族親戚也衰敗滅亡，我貧僧何德何能，能夠獨自長久地活下去呢？如果能夠回到山巖中隱居，收攝心神，遠離塵世，維持殘餘的生命，努力修習智慧，這才是我的本願。寄身於精舍，靠在王城乞食，盡力修行，隨緣度化眾生，這是我其次的願望。如果不能這樣，我寧願獨自住在山丘溝壑之中，又怎麼能昏昏沉沉地長久地居住在這閻浮提（指人間）呢？』
【English Translation】 English version He held a position in the imperial secretariat. Later, Wang Xubu (name), of the Later Qi dynasty, increasingly admired Ming (name of the Tripiṭaka master). After completing his term, Wang Xubu returned to Yongzhou, so Le (name of the Tripiṭaka master) was ordered to return home to pay respects. The emperor's condolences to Le were very profound, and he appointed him as the Tripiṭaka master of Xia Prefecture. The court believed that Ming's literary talent was remarkable, but Yuan (name of the Tripiṭaka master) was not a monk who devoted himself to cultivation, and his virtues were buried. The court intended to summon him. After deliberation, it was believed that he had the talent to govern the country. The court officials discussed, some advocating treating him with authority and favor, and others advocating transforming him in a special way. However, Ming's character was elegant and his aspirations were firm, and he never changed his integrity. In May of the second year of Tianhe, Da Mengzai Yuwen Hu (name) wrote a letter to Ming, saying: 'I have been thinking of you and have not had the opportunity to meet and reminisce. I miss you very much. Is your health well? The capable one (referring to the Buddha) in the world is determined to help and save, not to escape from reincarnation and pursue good deeds alone. You are naturally intelligent and highly talented, so why waste your monastic life and sink into the secular world? I hope that your body, speech, and mind will all be perfect, and that you will not have two minds. Do not be alienated from the court because of your monastic life. I hope you can assist me in governing the country. This will not only elevate both the monastic and secular worlds, but also align our goals. Therefore, I am writing to you to express my thoughts, hoping to receive a response to my intentions.' Ming replied: 'Thank you for your letter, I deeply understand your intentions. In different regions with different climates, people have different feelings of joy and sorrow. I will skip the formalities and only state the facts. I, the poor monk, am naturally ugly and have been plagued by illness for many years, so I am hunched over and respectful. I am devoted to the Way and dare not slacken. It has been fifteen years since I gave up my secular life. Everyone has returned to the country and lives in the capital, but I, this weak and sick monk, am alone in a desolate and remote area. I have neither crimes to be punished nor talents to be employed. I cannot understand your many considerations.' The letter also contained six 'impossibilities' and ten 'sighs', citing examples and narrating the beginning and the end. The letter concluded: 'The Śrāmaṇa (monk) upholds the precepts, and his heart and mouth are in accord. If there is a lie in the six points I have listed, may the heavens reject me while I am alive, and may iron tongs pull out my tongue and molten copper be poured into my mouth after I die. I look up to the three lights (referring to the sun, moon, and stars), and I am already sixty years old. I dare not deceive myself in a dark room, let alone in broad daylight? Moreover, my homeland has been lost, and my clan and relatives have declined and perished. What virtue or ability do I, the poor monk, have to live alone for a long time? If I could return to the mountains and rocks to live in seclusion, collect my mind, stay away from the world, maintain my remaining life, and diligently cultivate wisdom, this would be my original wish. To live in a monastery, begging for food in the royal city, doing my best to practice, and transforming sentient beings according to circumstances, this is my secondary wish. If I cannot do this, I would rather live alone in the hills and valleys. How can I live confusedly in this Jambudvipa (referring to the human world) for a long time?'
。護得書體其難拔。乃與書迎還云。法師秉心彌固棲游世表。玄圭啟運。不屈伯夷之節。蒼精得歷。豈捐嘉遁之志。今遣往迎名達咸陽。貴游奉謁。隆禮厚味彌增常限。以稱謂廣流藏景難伏。誓當棲玄后德。便閑放無累。乃著寶人銘曰。餘十五而尚屬文。三十而重勢位。值京都喪亂冠冕淪沒海內知識零落殆盡。乃喟然嘆曰。夫以迴天倒日之力。一旦早凋。岱山磐石之固。忽焉燼滅。定知世相無常浮生虛偽。譬如朝露其停幾何。大丈夫生當降魔死當飼虎。如其不爾。修禪足以養志。讀經足以自娛。富貴名譽徒勞人耳。乃棄其簪弁剃其鬚髮。衣納杖錫聽講談玄。戰國未寧安身無地。自厭形骸甚於桎梏。思絕苦本莫知其津。大乘經曰。如說行者乃名是聖。不但口之所言。小乘偈曰。能行說為正。不行何所說。若說不能行。不名為智者。至於顏回好學勤改前非季路未修懼聞后語。功勞智擾役神傷命。為道日損何用多知。誓欲枯木其形死灰其慮降此患累以求虛寂。乃作絕學箴文。名息心贊。擬夫周廟。其銘曰。法界有如意寶人焉。九緘其身銘其膺曰。古之攝心人也。誡之哉誡之哉。無多慮無多知。多智多事不如息意。多慮多失不如守一。慮多志散知多心亂。心亂生惱志散妨道。勿謂何傷其苦悠長。勿言何畏其禍鼎沸。滴水不停四
海將盈。纖塵不拂五嶽將成。防末在本雖小不輕。關爾七竅閉爾六情。莫視於色莫聽於聲。聞聲者聾。見色者盲。一文一藝空中小蚋。一技一能日下孤燈。英賢才藝是為愚弊。捨棄淳樸耽溺淫麗。識馬易奔心猿難制。神既勞役形必損斃。邪經終迷修涂永泥。莫貴才能是曰惛懵。洿拙羨巧其德不弘。名厚行薄其高速崩。隆舒污卷其用不恒。內懷憍伐外致怨憎。或談于口或書于手。邀人令譽亦孔之丑。凡謂之吉聖以之咎。賞悅暫時悲憂長久。畏影畏跡逾走逾劇。端坐樹陰跡滅影沈。厭生患老隨思隨造。心想若滅生死長絕。不死不生無相無名。一道虛寂萬物齊平。何勝何劣何重何輕。何賤何辱何貴何榮。澄天愧凈皦日慚明。安夫岱嶺固彼金城。敬詒賢哲斯道利貞。又著至道論淳德論遣執論去是非論影喻論修空論不殺論等。並文多清素語恒勸善。存質去華不存粉墨。有集十卷盛重於世。不知所終。有弟子僧琨性沉審善音調。為隋二十五眾讀經法主蒐括群籍採摭賢聖。所撰諸論集為一部。稱曰論場。有三十卷。披帙一閱俱覽百家。亦新學之宗匠者矣。後於曲池。造靜覺寺。每臨水映竹。體物賦詩。有篇什云。
魏鄴下沙門釋道寵傳
釋道寵。姓張。俗名為賓。高齊元魏之際。國學大儒雄安生者。連邦所重。時有李范
張賓。齊鏕安席。才藝所指莫不歸宗。后俱任安下為副。年將壯室。領徒千餘。至趙州元氏縣堰角寺側。即今所謂應覺是也。從寺索水。沙彌持與。問具幾塵方可飲之。素不內涉惘然無對。乃以水澆面。賓大恧謂徒屬曰。非為以水辱我。直顯佛法難思。吾今投心此道。宜各散矣。即日于寺出家。寺法入道三年曆試。以賓聰明大博不可拘於常制。即日便與具戒。遂入西山廣尋藏部。神用深拔慨嘆晚知。魏宣武帝崇尚佛法。天竺梵僧菩提留支初翻十地在紫極殿。勒那摩提在大極殿。各有禁衛不許通言。校其所譯恐有浮濫。始於永平元年至四年方訖。及勘仇之。惟云。有不二不盡。那云。定不二不盡。一字為異。通共驚美若奉聖心。寵承斯問。便詣流支訪所深極。乃授十地典教三冬。隨聞出疏。即而開學。聲唱高廣。鄴下榮推。時朝宰文雄魏收邢子才楊休之等。昔經寵席官學由成自遺世網形名靡寄。相從來聽皆莫曉焉。寵默識之。乃曰。公等諸賢既稱榮國。頗曾受業有所來耶。皆曰。本資張氏厭俗出家。寵曰。師資有由今見若此。乃曰。罪極深矣。初聆聲相寔等昔師。容儀頓改致此無悟。於是同敦三大罄此一心。悲慶相循。遂以聞奏。以德溢時命義在旌隆。日賜黃金三兩盡于身世匠成學士堪可傳道千有餘人。其中高者。僧休
法繼誕禮牢宜儒果等是也。一說云。初勒那三藏教示三人。房定二士授其心法。慧光一人偏教法律。菩提三藏惟教於寵。寵在道北教牢宜四人。光在道南教憑范十人。故使洛下有南北二途。當現兩說自斯始也。四宗五宗亦仍此起。今則闕矣輒不繁云。
齊彭城沙門釋慧嵩傳
釋慧嵩。未詳氏族。高昌國人。其國本沮渠涼王避地之所。故其宗族皆通華夏之文軌焉嵩少出家聰悟敏捷。開卷輒尋便了中義。潛蘊玄肆尤玩雜心。時為彼國所重。嵩兄為博士。王族推崇。雅重儒林未欽佛理。睹嵩英鑒勸令反俗。教以義方。嵩曰腐儒小智未足歸賞。固當同諸糟粕。余何可論。兄頻遮礙。乃以易林秘隱問之。嵩初不讀俗典。執捲開剖挺出前聞。兄雖異之殊不信佛法之博要也。嵩以毗曇一偈化令解之停滯兩月妄釋紛紜。乃有其言全乖理義。嵩總非所述。聊為一開。泠然神悟。便大崇信佛法。博通玄奧。乃恣其游涉。於時元魏末齡大演經教。高昌王欲使釋門更辟。乃獻嵩並弟。隨使入朝。高氏作相深相器重。時智游論師世稱英傑。嵩乃從之聽毗曇成實。領牒文旨信重當時。而位處沙彌更搖聲略。及進具后便登元座。開判經誥雅會機緣。乃使鋒銳黥敵歸依接足。既學成望遠本國請還。嵩曰。以吾之博達。義非邊鄙之所資也。旋
【現代漢語翻譯】 現代漢語譯本：法繼（Dharma successor）有誕禮、牢宜、儒果等人。另一種說法是，勒那三藏（Lena Tripitaka）最初教導了三人，房定二士傳授了心法，慧光一人專門教授法律，菩提三藏（Bodhi Tripitaka）只教導于寵。于寵在道北教導了牢宜等四人，慧光在道南教導了憑范等十人，因此洛陽出現了南北二途的說法，這種說法從此開始。四宗五宗的說法也由此而來。現在這些說法已經缺失了，這裡就不再贅述。
齊彭城沙門釋慧嵩傳
釋慧嵩，不清楚他的氏族。他是高昌國人。高昌國原本是沮渠涼王避難的地方，所以他的宗族都通曉華夏的文化制度。慧嵩年少時出家，聰明敏捷。打開書卷就能理解其中的含義。他潛心研究玄學，尤其喜歡《雜心論》。當時他在高昌國很受重視。慧嵩的哥哥是博士，受到王族的推崇，他很看重儒學，但不相信佛理。他看到慧嵩英明有見識，勸他放棄出家，用儒家的義理教導他。慧嵩說：『腐儒的小聰明不值得讚賞，他們就像酒糟一樣，我有什麼可說的呢？』他的哥哥多次阻攔他，就用《易林》中的隱秘問題問他。慧嵩起初沒有讀過世俗的典籍，但他拿起書卷，就能剖析其中的道理，說出以前沒有聽過的見解。他的哥哥雖然覺得他很特別，但仍然不相信佛法的博大精深。慧嵩用《毗曇》中的一個偈子來開導他，讓他理解佛法，他的哥哥停滯了兩個月，妄加解釋，說了很多不符合義理的話。慧嵩全部否定了他的說法，稍微為他開導了一下，他的哥哥立刻醒悟，非常崇信佛法，博通玄奧。於是就任由慧嵩遊歷。當時元魏末年，大興經教。高昌王想讓佛教更加興盛，於是把慧嵩和他的弟弟獻給朝廷。高氏的宰相非常器重他。當時智游論師（Zhiyou philosopher）被世人稱為英傑，慧嵩就跟隨他聽講《毗曇》、《成實論》。他領會了文章的旨意，受到當時的信重。但他當時地位是沙彌，反而更加聲名遠揚。等到他受了具足戒后，就登上了講座，講解經書，很能抓住時機。他鋒芒銳利，讓敵人也歸依，接他的腳。學成之後，本國請求他回去。慧嵩說：『以我的博學通達，不是邊遠鄙陋的地方所能供養的。』於是回到了中原。
【English Translation】 English version: Dharma successors included Danli, Laoyi, Ruguo, and others. Another account states that Lena Tripitaka initially taught three individuals, Fangding Ershi imparted the mind-dharma, Huiguang alone specialized in teaching the Vinaya (law), and Bodhi Tripitaka only taught Yu Chong. Yu Chong taught Laoyi and four others in the north of the road, while Huiguang taught Pingfan and ten others in the south of the road, hence the saying that Luoyang had two paths, north and south, and this saying began from then on. The theories of the Four Schools and Five Schools also arose from this. Now these sayings are missing, so I will not elaborate here.
Biography of the Shramana Shi Huisong of Pengcheng, Qi Dynasty
Shi Huisong, his clan is unknown. He was a native of Gaochang (Kingdom of Qocho). Gaochang was originally the place where Juqu Liangwang (King Juqu Liang) sought refuge, so his clan all understood the culture and institutions of China. Huisong became a monk at a young age, and was intelligent and quick-witted. He could understand the meaning of a book as soon as he opened it. He devoted himself to the study of metaphysics, and especially liked the Abhidharmasamuccaya (Compendium of Scholasticism). At that time, he was highly regarded in Gaochang. Huisong's elder brother was a doctor, respected by the royal family. He valued Confucianism, but did not believe in Buddhist principles. Seeing Huisong's brilliance, he advised him to give up monasticism and taught him Confucian principles. Huisong said, 'The petty wisdom of corrupt Confucians is not worth admiring, they are like dregs, what can I say about them?' His brother repeatedly stopped him, so he asked him secret questions from the Yilin (Book of Changes Forest). Huisong had not read secular classics at first, but when he picked up the book, he could analyze the principles and say things he had never heard before. Although his brother thought he was special, he still did not believe in the breadth and depth of Buddhism. Huisong used a verse from the Abhidharma to enlighten him and make him understand Buddhism. His brother was stagnant for two months, making wild explanations and saying many things that did not conform to the principles. Huisong denied all his statements and slightly enlightened him, and his brother immediately woke up and greatly believed in Buddhism, becoming well-versed in metaphysics. So he let Huisong travel freely. At that time, at the end of the Northern Wei Dynasty, Buddhist teachings were greatly promoted. The King of Gaochang wanted to make Buddhism more prosperous, so he offered Huisong and his younger brother to the court. The chancellor of the Gao family valued him very much. At that time, the philosopher Zhiyou was known as a hero, and Huisong followed him to listen to the Abhidharma and Tattvasiddhi Shastra (Treatise on the Accomplishment of Truth). He understood the meaning of the articles and was trusted at the time. But his status at the time was a Shramanera (novice monk), but he became even more famous. After he received the full precepts, he ascended the lecture seat and explained the scriptures, and was very good at seizing the opportunity. He was sharp and made the enemy surrender and touch his feet. After completing his studies, his home country requested him to return. Huisong said, 'With my erudition and understanding, it is not something that remote and backward places can afford.' So he returned to the Central Plains.
環鄴洛弘道為宗。后又重徴。嵩固執如舊。高昌乃夷其三族。嵩聞之告其屬曰。經不云乎。三界無常諸有非樂。況復三途八苦由來所經何足怪乎。及高齊天保革命惟新。上統榮望見重宣帝。嵩以慧學騰譽。頻以法義凌之。乃徙于徐州為長年僧統。仍居彭沛大闡宏猷。江表河南率遵聲教。即隋初志念論師之祖承也。以天保年。卒于徐部。
續高僧傳卷第七 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第八
大唐西明寺沙門釋道宣撰
義解篇四 正紀十四 附見二
齊鄴東大覺寺釋僧范傳一
齊鄴中釋曇遵傳二
齊鄴下總持寺釋慧順傳三
齊鄴西寶山寺釋道憑傳四
齊并州僧統釋靈詢傳五
齊大統合水寺釋法上傳六(法存)
齊鄴下定國寺釋道慎傳七
周蒲州仁壽寺釋僧妙傳八
周長安崇華寺釋慧善傳九
周潼州光興寺釋寶彖傳十
齊洺州沙門釋曇衍傳十一
陳楊都莊嚴寺釋慧榮傳十二
隋京師延興寺釋曇延傳十三
隋京師凈影寺釋慧遠傳十四(僧猛)
釋僧范。姓李氏。平鄉人也。幼遊學群書。年二十三備通流略。至於七曜九章天竺咒術。咨無再悟。徒侶方千指掌解頤
【現代漢語翻譯】 現代漢語譯本： 僧嵩（Seng Song）以環鄴（Huan Ye）和洛弘道（Luo Hongdao）為宗。後來又再次徵召他，僧嵩堅持如舊。高昌（Gaochang）於是誅滅了他的三族。僧嵩聽聞后告訴他的屬下說：『經書上不是說過嗎？三界（Three Realms）無常，諸有（all existence）皆非快樂。更何況三途（Three Evil Paths）八苦（Eight Sufferings）本來就是我們所經歷的，有什麼值得奇怪的呢？』等到高齊（Gao Qi）天保（Tianbao）年間，革命維新，皇上統榮（Tong Rong）仰慕他，在宣帝（Xuan Emperor）面前對他非常器重。僧嵩因為他的智慧學識而聲名鵲起，屢次用法義來折服他人。於是被遷到徐州（Xuzhou）擔任長年僧統（Changnian Sengtong）。仍然居住在彭沛（Pengpei），大力闡揚宏偉的猷略。江表（Jiangbiao）河南（Henan）一帶都遵從他的聲教。他就是隋朝初年志念論師（Zhinian Lunshi）的祖師。在天保年間，卒于徐州。 續高僧傳卷第七 大正藏第 50 冊 No. 2060 續高僧傳 續高僧傳卷第八 大唐西明寺沙門釋道宣撰 義解篇四 正紀十四 附見二 齊鄴東大覺寺釋僧范傳一 齊鄴中釋曇遵傳二 齊鄴下總持寺釋慧順傳三 齊鄴西寶山寺釋道憑傳四 齊并州僧統釋靈詢傳五 齊大統合水寺釋法上傳六(法存) 齊鄴下定國寺釋道慎傳七 周蒲州仁壽寺釋僧妙傳八 周長安崇華寺釋慧善傳九 周潼州光興寺釋寶彖傳十 齊洺州沙門釋曇衍傳十一 陳楊都莊嚴寺釋慧榮傳十二 隋京師延興寺釋曇延傳十三 隋京師凈影寺釋慧遠傳十四(僧猛) 釋僧范（Shi Sengfan），姓李（Li），平鄉（Pingxiang）人。年幼時遊學，廣泛閱讀書籍。二十三歲時，精通各種學問，對於七曜（Seven Luminaries）、九章（Nine Chapters）、天竺咒術（Indian incantations），諮詢之後沒有不能理解的。門徒眾多，達到千人，能夠輕鬆地解答問題。
【English Translation】 English version: Seng Song adhered to Huan Ye and Luo Hongdao as his guiding principles. Later, he was summoned again, but Seng Song remained steadfast as before. Gaochang then exterminated his three clans. Upon hearing this, Seng Song told his followers, 'Do the scriptures not say that the Three Realms (Three Realms) are impermanent, and all existence (all existence) is not joyful? Moreover, the Three Evil Paths (Three Evil Paths) and Eight Sufferings (Eight Sufferings) are what we inherently experience, so what is there to be surprised about?' When the Tianbao era of Gao Qi arrived, with revolutionary renewal, the Emperor Tong Rong admired him and held him in high regard before Emperor Xuan. Seng Song rose to fame because of his wisdom and learning, repeatedly subduing others with the Dharma. Thus, he was transferred to Xuzhou to serve as the Changnian Sengtong (Chief Monk of Changnian). He continued to reside in Pengpei, vigorously expounding grand strategies. The regions of Jiangbiao and Henan all followed his teachings. He was the patriarch of the Zhinian Lunshi (Treatise Masters of Zhinian) in the early Sui Dynasty. He passed away in Xuzhou during the Tianbao era. Continued Biographies of Eminent Monks, Volume 7 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks Continued Biographies of Eminent Monks, Volume 8 Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Essays on Interpretation, Part 4, Records 14, Appendix 2 Biography of Shi Sengfan of Dajue Temple in Qiye East, 1 Biography of Shi Tanzun of Qiye Central, 2 Biography of Shi Huishun of Zongchi Temple in Qiye Below, 3 Biography of Shi Daoping of Baoshan Temple in Qiye West, 4 Biography of Shi Lingxun, Sangha Administrator of Bingzhou in Qi, 5 Biography of Shi Fachuan of Hetshui Temple in Datong, Qi, 6 (Facun) Biography of Shi Daoshen of Dingguo Temple in Qiye Below, Qi, 7 Biography of Shi Sengmiao of Renshou Temple in Puzhou, Zhou, 8 Biography of Shi Huishan of Chonghua Temple in Chang'an, Zhou, 9 Biography of Shi Baotuan of Guangxing Temple in Tongzhou, Zhou, 10 Biography of Shramana Shi Tanyan of Mingzhou, Qi, 11 Biography of Shi Huirong of Zhuangyan Temple in Yangdu, Chen, 12 Biography of Shi Tanyan of Yanxing Temple in the Capital of Sui, 13 Biography of Shi Huiyuan of Jingying Temple in the Capital of Sui, 14 (Sengmeng) Shi Sengfan (Shi Sengfan), whose surname was Li (Li), was a native of Pingxiang (Pingxiang). In his youth, he traveled and studied extensively. At the age of twenty-three, he was proficient in various fields of knowledge. Regarding the Seven Luminaries (Seven Luminaries), Nine Chapters (Nine Chapters), and Indian incantations (Indian incantations), there was nothing he could not understand after inquiry. He had numerous disciples, reaching a thousand, and he could easily answer questions.
夸矜折角。時人語曰。相州李洪範。解徹深義。鄴下張賓生領悟無遺。斯言誠有旨矣。兼以年華色美都無伉儷之心。思附法門燒指而修供養。年二十九棲遲下邑聞講涅槃。輒試一聽開悟神府。理思兼通。乃知佛經之秘極也。遂投鄴城僧始而出家焉。初學涅槃經頓盡其致。又棲心林慮靜其浮情。復向洛下從獻公聽法華華嚴。宗匠前修是非衢術。后徙轍光師而受道焉。耽味慮宗歲紀遷貿。既窮筌相學志無雜。乃出遊開化利安齊魏。每法筵一舉聽眾千餘。逮旋趾鄴都可謂當時明匠。遂使崔覲注易咨之取長。宋景造歷求而舍短。大儒徐遵明李寶頂等。一對信于言前。授以菩薩戒法。五眾歸之如市。講華嚴十地地持維摩勝鬘各有疏記。復變疏引經制成為論。故涅槃大品等並稱論焉。地持一部獨名述也。然屬詞繁壯不偶世情。亦是一家之作。故可觀採。而言行相輔祥徴屢降。嘗有膠州刺史杜弼。于鄴顯義寺請范冬講。至華嚴六地忽有一雁飛下。從浮圖東順行入堂。正對高座伏地聽法。講散徐出還順塔西爾乃翔游。又於此寺夏講。雀來在座西南伏聽終於九旬。又曾處濟州。亦有一鸮飛來入聽訖講便去。斯諸祥感眾矣。自非道洽冥符。何能致此。嘗講花嚴。輒有一僧加毀云。是乃伽鬥。竟何所解。當夜有神加打。死而復甦。其見聞者皆
【現代漢語翻譯】 現代漢語譯本：
自誇矜持，如同折斷了角一樣。當時的人說：『相州的李洪範（人名，精通佛法之人），徹底理解了佛法的深奧含義；鄴下的張賓生（人名，精通佛法之人）領悟得毫無遺漏。』這些話確實很有道理。李洪範兼有年輕美貌，卻沒有結婚的念頭，只想依附佛法，通過燒指來修持供養。二十九歲時，他隱居在小縣城，聽說有人講解《涅槃經》（Mahāparinirvāṇa Sūtra），便嘗試聽講，結果開啟了智慧，理性和思考都通達了，這才明白佛經的奧秘。於是，他投奔鄴城的僧人始（人名）而出家。最初學習《涅槃經》，就完全掌握了它的精髓。他又在林慮山安心修行，平靜浮躁的情緒。後來又到洛陽，跟隨獻公（人名）聽講《法華經》（Lotus Sūtra）和《華嚴經》（Avataṃsaka Sūtra）。他研究了前人的宗派，辨別了是非曲直。之後，他又跟隨轍光師（人名）學習佛法。他沉迷於思慮宗，歲月流逝，既然已經窮盡了經文的表象，學習的志向就沒有雜念。於是，他出遊開化、利安、齊、魏等地。每次舉辦講法大會，聽眾都有千餘人。等到他回到鄴都，可以說是當時的著名法師。於是，崔覲（人名，注易經之人）向他請教，取長補短；宋景（人名，造曆法之人）向他求教，捨棄短處。大學者徐遵明（人名）、李寶頂（人名）等人，都在他講法之前就深信不疑，並接受了他的菩薩戒法。五眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷）歸附他，如同趕集一樣。他講解《華嚴經》、《十地經》（Daśabhūmika Sūtra）、《地持經》（Bodhisattvabhūmi Sūtra）、《維摩詰經》（Vimalakīrti Sūtra）、《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra），都各自有疏記。他還改變疏記的形式，引用經文，製作成為論著。所以，《涅槃經》、《大品般若經》（Mahāprajñāpāramitā Sūtra）等都稱為論。只有《地持經》一部，單獨稱為『述』。然而，他的文辭繁複雄壯，不符合世俗的習慣，也算是一家之作，所以可以觀賞採納。他的言行一致，祥瑞的徵兆屢次降臨。曾經有膠州刺史杜弼（人名），在鄴城的顯義寺邀請李洪範冬天講經。講到《華嚴經》六地時，忽然有一隻大雁飛下來，從佛塔的東邊順著飛行進入佛堂，正對著高座，伏在地上聽法。講經結束后，它慢慢地飛出去，還順著佛塔的西邊飛行，然後才飛走。又在這個寺廟夏天講經時，有一隻麻雀飛來，在座位西南方伏著聽法，直到九十天講經結束。又曾經在濟州，也有一隻貓頭鷹飛來聽講，講經結束后就飛走了。這些祥瑞的感應很多。如果不是道德與冥冥之中相符，怎麼能招致這些呢？曾經講《華嚴經》時，有一個僧人加以譭謗說：『這不過是爭鬥，究竟能理解什麼呢？』當晚就有神靈加以鞭打，死了又復活。那些見聞到這件事的人都……
【English Translation】 English version:
He was as proud and self-restrained as a broken horn. People at the time said, 'Li Hongfan of Xiangzhou (a person's name, a person proficient in Buddhism) thoroughly understood the profound meaning of the Dharma; Zhang Binsheng of Ye (a person's name, a person proficient in Buddhism) comprehended it without any omission.' These words were indeed meaningful. Li Hongfan possessed both youth and beauty, yet he had no intention of marrying, only desiring to rely on the Dharma and cultivate offerings through burning his fingers. At the age of twenty-nine, he lived in seclusion in a small county, and upon hearing someone lecturing on the Mahāparinirvāṇa Sūtra (Nirvana Sutra), he attempted to listen, resulting in the opening of his wisdom, and both reason and thought became clear. Only then did he understand the mysteries of the Buddhist scriptures. Therefore, he went to the monk Shi (a person's name) in Ye City and became a monk. Initially studying the Nirvana Sutra, he completely grasped its essence. He also settled his mind in Linlu Mountain, calming his restless emotions. Later, he went to Luoyang and followed Duke Xian (a person's name) to listen to lectures on the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) and the Avataṃsaka Sūtra (Flower Garland Sutra). He studied the schools of thought of his predecessors, distinguishing right from wrong. After that, he followed Master Zheguang (a person's name) to study the Dharma. He was immersed in the contemplative school, and as the years passed, since he had exhausted the appearances of the scriptures, his aspiration for learning was without impurities. Therefore, he traveled to Kaihua, Li'an, Qi, Wei, and other places. Each time he held a Dharma assembly, there were over a thousand listeners. When he returned to Ye City, he could be said to be a famous Dharma master of the time. Therefore, Cui Jin (a person's name, a person who annotated the Book of Changes) consulted him, taking his strengths to make up for his weaknesses; Song Jing (a person's name, a person who created the calendar) sought his advice, abandoning his shortcomings. Great scholars such as Xu Zunming (a person's name) and Li Baoding (a person's name) deeply believed in him even before he lectured, and received his Bodhisattva precepts. The five assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, upāsakas, upāsikās) flocked to him like a market. He lectured on the Avataṃsaka Sūtra, the Daśabhūmika Sūtra (Ten Stages Sutra), the Bodhisattvabhūmi Sūtra (Stages of the Bodhisattva Ground Sutra), the Vimalakīrti Sūtra, and the Śrīmālādevī Siṃhanāda Sūtra (Queen Srimala Sutra), each with its own commentaries. He also changed the form of the commentaries, quoting scriptures and creating treatises. Therefore, the Nirvana Sutra, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), and others are called treatises. Only the Bodhisattvabhūmi Sūtra is uniquely called 'Explanation'. However, his writing was complex and magnificent, not in accordance with worldly customs, but it can be considered a work of its own, so it can be appreciated and adopted. His words and actions were consistent, and auspicious signs repeatedly descended. Once, the governor of Jiaozhou, Du Bi (a person's name), invited Li Hongfan to lecture in the winter at Xianyi Temple in Ye City. When lecturing on the sixth stage of the Avataṃsaka Sūtra, suddenly a wild goose flew down, flying eastward from the pagoda into the hall, directly facing the high seat, prostrating on the ground to listen to the Dharma. After the lecture, it slowly flew out, still flying westward along the pagoda, and then flew away. Also, when lecturing at this temple in the summer, a sparrow flew in, prostrating in the southwest of the seat to listen to the Dharma, until the ninety-day lecture ended. Also, once in Jizhou, an owl flew in to listen to the lecture, and flew away after the lecture. These auspicious responses were numerous. If it were not for the harmony between virtue and the unseen, how could these be brought about? Once, when lecturing on the Avataṃsaka Sūtra, a monk slandered him, saying, 'This is just fighting, what can be understood?' That night, a deity whipped him, and he died and then revived. Those who saw and heard this all...
深敬異。嘗宿他寺意欲聞戒。有僧升座將欲豎義。乃曰。豎論法相深會聖言。何勞布薩。僧常聞耳。忽見一神形高丈餘貌甚雄峻。來到座前問豎義者。今是何日。答曰。是布薩日。神即以手拓之曳于座下。委頓垂死。次問上座。拓曳同前。由是自勵。至終僧事私緣竟無說欲。乃至疾重舁而就僧。將終之日延像入房。下床跪地惟悔宿觸而已。時當正午遺誡而卒于鄴東大覺寺。時春秋八十。即天保六年三月二日也。初范背儒入釋崇信日增。寂想空門不緣世務。口無流略之語。身絕非法之遊。隨得財賄即施門人。衣食有無未曾宣述。安忍善惡喜怒不形。洗穢奉禁終始如一。而留意華嚴。為來報之業。夜禮千佛為一世常資。末歲年事既隆。身力不濟。猶依六時叩頭枕上。自有英悟之量。罕能繼者。而感通靈異。則事全難準云。
釋曇遵。姓程氏。河北人。少厭世網投法出家。而容色盛美堂堂然也。恐染凈戒還返俗焉。資學既明允當時寄。有魏擢為員外郎。二十有三情背朝官。復請光公以為師保。光以舊事舍而不度。遵跪啟曰。今沒命歸依遠崇至道。如不允副必從邪見壞及三寶。光審其情至。即度而授戒。因從稟學。功逾一紀。大乘頓教法界心原。並披析義理挺超時匠。手無異筆而變他成己。故談述有續。而章疏闕焉。初
【現代漢語翻譯】 現代漢語譯本： 深敬異（Shen Jingyi）。他曾經在其他寺廟過夜，想要聽戒律。有一位僧人登上講座，準備開始闡述義理。他說：『闡述論點，深入理解法相，深刻領會聖人的教誨，何必還要舉行布薩（Posadha，佛教的齋戒儀式）呢？』僧人經常聽到這些話。忽然，他看見一個神，身高一丈多，相貌非常雄偉，來到座前問闡述義理的人：『今天是何日？』回答說：『是布薩日。』神立刻用手掌拍打他，把他從座位上拖下來，委頓在地，奄奄一息。接著又問上座，拍打拖拽的情形和之前一樣。因此，深敬異自我勉勵，直到臨終，僧事私事都沒有說出任何慾望。甚至在病重時，被人抬到僧人處。臨終之日，請來佛像進入房間，下床跪在地上，只是懺悔以前的觸犯。當時正是中午，留下遺言而去世，地點在鄴東大覺寺。當時年齡八十歲，時間是天保六年三月初二。深敬異最初背離儒學，進入佛門，崇信之心日益增長。他沉浸在空門之中，不涉及世俗事務。口中沒有虛浮誇張的言語，身上沒有非法不正當的遊樂。隨手得到的財物就施捨給門人。對於衣食的有無，從未宣揚。安忍于善惡，喜怒不形於色。洗滌污穢，奉行禁戒，始終如一。他專注于《華嚴經》（Avatamsaka Sutra），作為來世的資糧。夜晚禮拜千佛，作為一生的常課。晚年時，年紀大了，身體力量不足，仍然按照六時（一天分為六個時段進行修行）在枕頭上叩頭。他具有英明穎悟的資質，很少有人能夠繼承。而他所感應到的靈異之事，則完全難以衡量。
釋曇遵（Shi Tanzun）。姓程，是河北人。年輕時厭惡世俗的束縛，投身佛法出家。他的容貌非常俊美，氣宇軒昂。他擔心玷污清凈的戒律，還會返回世俗。他的學識既淵博又精明，被當時的人所推崇。北魏朝廷提拔他為員外郎。二十三歲時，他厭倦了朝廷的官職，再次請求光公（Guang Gong）作為他的老師和保護人。光公因為以前的事情而拒絕度化他。曇遵跪著稟告說：『現在我捨棄生命歸依，遠遠地崇尚至高的佛道。如果不答應我的請求，我必定會產生邪見，毀壞三寶（Triratna，佛、法、僧）。』光公審察到他情真意切，就為他剃度並授予戒律。曇遵因此跟隨光公學習，時間超過了十二年。他對大乘頓教（Mahayana Sudden Teaching）的法界心原（Dharmadhatu Mind-Origin）進行了深入的剖析，義理精闢，超越了當時的學者。他手邊沒有其他的筆錄，卻能將別人的東西變成自己的。所以他的談論有連續性，但是章疏卻缺失了。最初
【English Translation】 English version: Shen Jingyi. He once stayed overnight in another temple, desiring to hear the precepts. A monk ascended the seat, preparing to expound the meaning. He said, 'Expounding arguments, deeply understanding the Dharma characteristics, profoundly comprehending the teachings of the sages, why bother with Posadha (Buddhist day of observance)?' The monks often heard these words. Suddenly, he saw a deity, over ten feet tall, with a very majestic appearance, coming before the seat and asking the one expounding the meaning, 'What day is today?' He replied, 'It is Posadha.' The deity immediately struck him with his palm, dragging him from the seat, leaving him prostrate on the ground, on the verge of death. Then he asked the senior monk, the striking and dragging being the same as before. Therefore, Shen Jingyi encouraged himself, until his death, he did not express any desires regarding monastic or personal matters. Even when he was seriously ill, he was carried to the monks. On the day of his death, he had an image brought into the room, knelt down from the bed, only repenting of past transgressions. It was noon when he left his last words and passed away at Dajue Temple in Yiedong. He was eighty years old, on the second day of the third month of the sixth year of Tianbao. Initially, Fan turned his back on Confucianism and entered Buddhism, his faith increasing daily. He immersed himself in the emptiness of the Dharma, not involving himself in worldly affairs. His mouth had no frivolous or exaggerated words, his body had no illegal or improper amusements. Whatever wealth he obtained, he immediately gave to his disciples. He never proclaimed whether he had enough food and clothing. He endured good and evil, his joy and anger not showing on his face. Washing away defilement and upholding the precepts, he was consistent from beginning to end. He focused on the Avatamsaka Sutra as provisions for the next life. At night, he prostrated to a thousand Buddhas as a constant resource for this life. In his later years, as he grew older and his physical strength declined, he still prostrated on his pillow according to the six periods (six times of day for practice). He had the quality of being intelligent and enlightened, and few could succeed him. As for the spiritual phenomena he experienced, they were entirely difficult to measure.
Shi Tanzun, whose surname was Cheng, was from Hebei. In his youth, he disliked the constraints of the world and entered Buddhism. His appearance was very handsome and dignified. He feared defiling the pure precepts and returning to secular life. His learning was both broad and refined, and he was admired by the people of that time. The Northern Wei court promoted him to the position of Extra Gentleman. At the age of twenty-three, he became tired of his official position and again requested Guang Gong to be his teacher and protector. Guang Gong refused to ordain him because of past events. Tanzun knelt and reported, 'Now I abandon my life to take refuge, and I deeply revere the supreme Buddha-way. If you do not grant my request, I will surely develop wrong views and destroy the Three Jewels (Buddha, Dharma, Sangha).' Guang Gong, seeing his sincerity, ordained him and gave him the precepts. Tanzun therefore followed Guang Gong in his studies for more than twelve years. He deeply analyzed the Dharmadhatu Mind-Origin of the Mahayana Sudden Teaching, his reasoning being profound and surpassing the scholars of that time. He had no other notes at hand, but he could turn other people's things into his own. Therefore, his discussions were continuous, but his commentaries were missing. Initially
出化行洛下。流演齊楚晉魏乃至燕趙。通傳道務攝治相襲。丞相淮陰王肱深器之。德動貴重傾心奉禮。年餘七十。舉為國都。尋轉為統。后少覺有疾。便坐誦維摩勝鬘。捲了命終卒于鄴下。時年八十有五。承化門人罕繼其後。初遵賦志清高無為立性。褰帷開戶標樹方遠。形無妄涉口不俗談。動靜自嚴不假方便。而敬愛宗師罕階儔緒。光師終日。遵在齊州。初聞哀問不覺從床而墜。口中流血。其誠孝動人如此之類也。多游念慧有得機緣。溫講而終業矣。
釋慧順。姓崔。齊人侍中崔光之弟也。少愛儒宗統知雅趣。長厭塵網為居士焉。初聽涅槃略無遺義。因講而睡聞有言曰。此解乃明猶未為極。心遂遲疑伺決其病。承都下有光律師者廣涉大乘文無不曉。因往洛陽。時年二十有五。即投光而出家焉。寓於門下。纂修地旨倦無終食。歲紀相尋。證教兩途。銳鏡於心內。三持三聚。影現於神外。博見融冶陶然有餘。講十地地持華嚴維摩。並立疏記。年將知命。欲以大法弘利本鄉。即傳歸戒情無不愜。隨有講會眾必千餘。精誠之響廣流東夏。故齊趙瀛冀有奉信者。咸稟其風焉。僕射祖孝徴。欽尚厥德奏為國都。年七十有二終於鄴下之總持寺。當終之日身心清卓。專念平等而為心印。然順族胄菁華言成世范。慧解騰譽事義深沉
【現代漢語翻譯】 現代漢語譯本 釋道遵，在洛陽傳法修行，他的教法流傳到齊、楚、晉、魏乃至燕、趙等地。他精通佛法，以攝受和治理（僧團）為己任，後人繼承了他的事業。丞相淮陰王肱（官名和爵位）非常器重他。他的德行感動了權貴，人們都傾心敬奉他。七十多歲時，被推舉為國都僧正（管理全國僧尼的官職）。不久又轉任為統（僧官名）。後來略感不適，便坐著誦讀《維摩經》和《勝鬘經》。誦完經卷后安然圓寂于鄴下（地名）。享年八十五歲。道遵的門人很少有人能繼承他的事業。他最初的志向是清高無為，立身處世光明磊落。他敞開門扉，樹立了高遠的志向。行為舉止沒有絲毫的輕率，言談不落俗套。一舉一動都莊嚴肅穆，不假借任何方便之門。但他對宗師的敬愛卻很少有人能比得上。光律師（僧官名）圓寂時，道遵在齊州。剛聽到噩耗，便不自覺地從床上摔了下來，口中流血。他的真誠孝心感動了人們，像這樣的事情還有很多。他經常游心於念慧，一旦有機緣，便溫習講解，最終完成了他的事業。 釋慧順，姓崔，是齊國人，侍中崔光（官名）的弟弟。他從小就喜愛儒家學說，通曉儒雅的趣味。長大后厭倦了世俗的束縛，便做了居士。最初聽聞《涅槃經》時，沒有遺漏任何義理。因為講經時打瞌睡，聽到有人說：『這種理解雖然明白，但還不是最究竟的。』心中便產生了遲疑，想要解決這個疑惑。聽說都城裡有位光律師（僧官名），廣泛涉獵大乘經典，沒有不通曉的。於是前往洛陽，當時他二十五歲。便投奔光律師出家。住在光律師門下，纂修地論的要旨，即使勞累也沒有停止。年復一年，在證悟和教理兩方面都精進不懈。銳利的智慧在心中磨礪，三持三聚（菩薩戒）的戒律在外顯現。博學多識，融會貫通，從容不迫。講授《十地經》、《地持經》、《華嚴經》、《維摩經》，並撰寫疏記。年近五十，想要用大法弘揚利益家鄉，於是傳授歸戒，人們都心悅誠服。每次講經說法，聽眾必定超過千人。他的精誠之名廣為流傳。所以齊、趙、瀛、冀等地有信仰的人，都信奉他的教風。僕射祖孝徴（官名）欽佩他的德行，上奏朝廷讓他擔任國都僧正（管理全國僧尼的官職）。七十二歲時圓寂于鄴下的總持寺。臨終時身心清凈，專心念佛，以平等心為心印。慧順家族是名門望族，他的言行成為世人的典範，他的智慧和名聲遠揚，他的事業深沉而有意義。
【English Translation】 English version 釋Daozun went to Luoyang to propagate and practice the Dharma, and his teachings spread to Qi, Chu, Jin, Wei, and even Yan and Zhao. He was proficient in the Dharma and took it as his responsibility to gather and govern (the Sangha), and his successors continued his work. Prime Minister Huaiyin Wang Hong (official title and peerage) highly valued him. His virtue moved the nobles, and people devoted themselves to him with respect. In his seventies, he was recommended as the National Capital Sangha Chief (official position in charge of monks and nuns nationwide). Soon after, he was transferred to the position of Tong (Sangha official title). Later, feeling slightly unwell, he sat and recited the 'Vimalakirti Sutra' and the 'Shrimala Devi Sutra'. After finishing the recitation, he peacefully passed away in Ye (place name). He lived to the age of eighty-five. Few of Daozun's disciples were able to continue his work. His initial aspiration was to be pure and non-active, and his conduct was upright and open. He opened his doors and established lofty aspirations. His behavior was without any frivolity, and his speech was not vulgar. Every move he made was solemn and dignified, without resorting to any expedient means. However, his respect and love for his master were unmatched by few. When Lawyer Guang (Sangha official title) passed away, Daozun was in Qizhou. Upon hearing the news, he unconsciously fell from his bed, bleeding from his mouth. His sincerity and filial piety moved people, and there were many such instances. He often meditated on wisdom and insight, and once he had the opportunity, he would review and explain, eventually completing his work. 釋Huishun, whose surname was Cui, was a native of Qi and the younger brother of Cui Guang, the Attendant (official title). From a young age, he loved Confucianism and understood elegant tastes. Growing up, he became tired of the constraints of the world and became a layman. When he first heard the 'Nirvana Sutra', he did not miss any of its meanings. Because he dozed off while lecturing, he heard someone say, 'This understanding is clear, but it is not the most ultimate.' Doubts arose in his heart, and he wanted to resolve this confusion. He heard that there was a Lawyer Guang (Sangha official title) in the capital who had extensively studied the Mahayana scriptures and knew everything. So he went to Luoyang, where he was twenty-five years old. He joined Lawyer Guang and became a monk. Living under Lawyer Guang, he compiled the essence of the Treatise on the Ten Stages, without stopping even when tired. Year after year, he diligently advanced in both enlightenment and doctrine. Sharp wisdom was honed in his heart, and the precepts of the Three Holdings and Three Aggregates (Bodhisattva precepts) were manifested externally. He was learned, integrated knowledge, and was composed. He lectured on the 'Ten Stages Sutra', the 'Ground-Possession Sutra', the 'Avatamsaka Sutra', and the 'Vimalakirti Sutra', and wrote commentaries. Approaching the age of fifty, he wanted to use the Great Dharma to promote the benefit of his hometown, so he transmitted the precepts of refuge, and people were sincerely pleased. Each time he lectured, there were always more than a thousand listeners. His reputation for sincerity spread widely. Therefore, people in Qi, Zhao, Ying, and Ji who had faith all followed his teachings. The Minister Zu Xiaozheng (official title) admired his virtue and奏presented to the court to appoint him as the National Capital Sangha Chief (official position in charge of monks and nuns nationwide). He passed away at the age of seventy-two at the Zongchi Temple in Ye. At the time of his death, his body and mind were pure, and he focused on reciting the Buddha's name, with equanimity as his mind-seal. The Huishun family was a prominent family, his words and deeds became a model for the world, his wisdom and reputation spread far and wide, and his career was profound and meaningful.
。而志存順法不局一方。衣略鮮華食無兼味。受施尋散情闕愛憎。形寄任緣未依夏臘。進止在益不顧己損。言行適時不與物諍。故傳者具書。不敢遺其事行矣。
釋道憑。姓韓。平恩人。十二出家。投貴鄉邵寺。初誦維摩經。自惟歷覽日計四千四百言。一聞無忘乃通數部。後學涅槃略觀遠節。復尋成實。初聽半文便豎大義。聰明之譽無羨昔人。致使遐邇聞風咸思頂謁。七夏欲講涅槃。惟曰。文一釋異。情理難資。恐兼虛課謗法誠重。八夏既登遂行禪境。漳滏伊洛遍討嘉猷。後於少林寺攝心夏坐。問道之僧披榛而至。聞光師弘揚戒本。因往聽之。涉悟大乘深副情願。經停十載。聲聞漸高。乃辭光通法弘化。趙魏傳燈之美。罕有斯焉。講地論涅槃花嚴四分。皆覽卷便講。目不尋文章疏本無。手不舉筆而開塞任情。吐納清爽。洞會筌旨。有若證焉。故京師語曰。憑師法相上公。文句一代希寶。斯言信矣。時人以其口辯方于身子也。以齊天保十年三月七日。卒于鄴城西南寶山寺。春秋七十有二。將終之前。大鐘兩口小觸而破。康存之日愿生安養。故使臨終光尋滿室。憑獨見之。異香充庭大眾同美。初憑之處道。弘護居心。經律遽講。福智雙習。骨族血親往來頓絕。勢貴豪家全無游止。而乞食自資少所恒習。袒肩洗凈老而
【現代漢語翻譯】 現代漢語譯本：他的志向是順應佛法，不侷限於一個地方。穿著樸素，飲食簡單。接受供養后隨即分發，心中沒有愛憎之情。生活隨緣，不計較出家時間的長短。行為進取有益於人，不顧及自己的損失。言行舉止恰當，不與外物爭執。因此，記錄他事蹟的人詳細地記載，不敢遺漏他的事蹟和行為。
釋道憑（釋道憑），俗姓韓，是平恩人。十二歲出家，投奔貴鄉的邵寺。最初誦讀《維摩經》（Vimalakirti Sutra），自己計算每天能讀四千四百字。聽一遍就能記住，因此通曉多部經典。後來學習《涅槃經》（Nirvana Sutra），略微瞭解其深遠的義理，又學習《成實論》（Tattvasiddhi Shastra）。剛聽了半段文字，就能闡述其中的大義。他聰明的名聲，讓以前的人都羨慕不已。以至於遠近的人聽到他的名聲，都想頂禮膜拜。出家七年後想講解《涅槃經》，認為：『經文的解釋各不相同，情理難以依據。恐怕既浪費時間又誹謗佛法，罪過深重。』出家八年後，就開始修行禪定。在漳水、滏水、伊水、洛水一帶遍訪賢才。後來在少林寺靜心坐禪。前來問道的僧人絡繹不絕。聽到光師（Guang Shi）弘揚戒律的根本，於是前去聽講。逐漸領悟了大乘佛法，非常符合他的心願。經過十年的時間，他的聲望漸漸提高。於是辭別光師，通達佛法，弘揚教化。趙地、魏地傳揚佛法的美好，很少有人能比得上他。講解《地論》（Dasabhumika Sutra）、《涅槃經》、《華嚴經》（Avatamsaka Sutra）、《四分律》（Dharmaguptaka Vinaya），都是拿起經卷就能講解，眼睛不看文章，也不需要疏解經文的底本。手裡不拿筆，就能隨意地闡述經文的開合。言語清晰流暢，深刻地領會經文的要旨，好像親身證悟了一樣。所以京城的人說：『憑師（Ping Shi）的法相是上等的，他的文句是世間罕見的珍寶。』這話確實不假。當時的人認為他的口才可以和舍利弗（Sariputra）相比。齊天保十年三月初七，在鄴城西南的寶山寺圓寂。享年七十二歲。臨終之前，寺里的大鐘無緣無故地碰了兩下就破了。憑師在世的時候，就發願往生安養凈土（Sukhavati）。所以臨終的時候，看到光明充滿房間，只有憑師自己能看到。奇異的香味充滿庭院，大家都覺得美好。憑師最初在道場，就以弘揚和護持佛法為己任。迅速地講解經律，福慧雙修。和骨肉至親斷絕了往來，和有權勢的豪門貴族完全沒有交往。而是靠乞食來維持生活，很少有固定的習慣。年老了還袒露肩膀，洗滌污垢。
【English Translation】 English version: His aspiration was to accord with the Dharma, not confined to one place. His clothing was simple, and his diet was plain. He accepted offerings and immediately distributed them, with no attachment or aversion in his heart. He lived according to circumstances, not concerned with the length of his monastic life. His actions were progressive and beneficial to others, without regard for his own losses. His words and deeds were appropriate to the time, and he did not contend with external things. Therefore, those who recorded his life wrote in detail, not daring to omit his deeds and conduct.
Shi Daoping (釋道憑), whose lay surname was Han, was a native of Ping'en. He left home at the age of twelve and joined Shao Temple in Guixiang. Initially, he recited the Vimalakirti Sutra (維摩經). He calculated that he could recite four thousand four hundred words a day. He could remember everything after hearing it once, thus mastering many scriptures. Later, he studied the Nirvana Sutra (涅槃經), gaining a slight understanding of its profound meaning, and then studied the Tattvasiddhi Shastra (成實論). After hearing only half of the text, he could expound its great meaning. His reputation for intelligence made people of the past envious. As a result, people from far and near, hearing of his fame, desired to prostrate themselves before him. After seven years of monastic life, he wanted to lecture on the Nirvana Sutra, but he thought: 'The interpretations of the scriptures are different, and the principles are difficult to rely on. I am afraid that it would be a waste of time and slander the Dharma, which would be a serious offense.' After eight years of monastic life, he began to practice meditation. He visited virtuous people in the areas of the Zhang, Fu, Yi, and Luo rivers. Later, he meditated in Shaolin Temple. Monks came to him in droves to ask questions. Hearing that Master Guang (光師) was propagating the root of the precepts, he went to listen. He gradually understood the Mahayana Dharma, which was very much in line with his wishes. After ten years, his reputation gradually increased. So he bid farewell to Master Guang, became proficient in the Dharma, and propagated the teachings. The beauty of spreading the Dharma in the Zhao and Wei regions was rarely matched by anyone. He lectured on the Dasabhumika Sutra (地論), the Nirvana Sutra, the Avatamsaka Sutra (華嚴經), and the Dharmaguptaka Vinaya (四分律). He could lecture as soon as he picked up the scriptures, without looking at the text or needing a commentary. He did not hold a pen in his hand, but he could freely explain the opening and closing of the scriptures. His words were clear and fluent, and he deeply understood the essence of the scriptures, as if he had personally realized them. Therefore, people in the capital said: 'Master Ping's (憑師) Dharma appearance is superior, and his sentences are rare treasures in the world.' These words are indeed true. At that time, people thought that his eloquence could be compared to Sariputra (舍利弗). On the seventh day of the third month of the tenth year of Tianbao in the Qi Dynasty, he passed away in Baoshan Temple in the southwest of Yecheng. He was seventy-two years old. Before his death, the large bell in the temple rang twice for no reason and then broke. When Master Ping was alive, he vowed to be reborn in Sukhavati (安養凈土). Therefore, at the time of his death, he saw light filling the room, which only Master Ping himself could see. A strange fragrance filled the courtyard, and everyone felt it was beautiful. When Master Ping first entered the monastery, he took it upon himself to promote and protect the Dharma. He quickly lectured on the scriptures and precepts, cultivating both blessings and wisdom. He severed ties with his blood relatives and had no contact with powerful and wealthy families. Instead, he relied on begging for food to support himself, and he had few fixed habits. Even in his old age, he bared his shoulders and washed away impurities.
彌固。脛臂無服生死齊焉。兼以心緣口授杜于文相者古今絕矣。
釋靈詢。姓傅氏。漁陽人也。少年入道。學成實論並涅槃經。窮其幽府。又于論中刪要兩卷注而釋之。盛行於世。后棄小道崇仰光公。曉夕研尋十有餘載。纖旨秘教備知通塞。雖博知群籍。而擅出維摩。兼有疏記。至遷京漳鄴。遊歷燕趙化沾四眾。邪正分焉。而書畫有工頗愛篇什。文筆之華時所推舉。美客貌善風儀。詞辯雅凈聽者無撓。初為國都。魏末為并州僧統。齊初卒于晉陽。時年六十九矣。
釋法上。姓劉氏。朝歌人也。五歲入學。七日通章。六歲隨叔寺中觀戲。情無鼓舞。但禮佛讀經。而聲氣爽拔。眾人奔繞傾渴觀聽。年登八歲。略覽經誥薄盡其理。九歲得涅槃經披而誦之。即生厭世。至於十二投禪師道藥而出家焉。因游相土尋還汲鄉。又往東都棲遑務道。神氣高爽照曉詞論。所在推之咸謂聖沙彌也。后潛林慮上胡山寺誦維摩法花。才浹二旬兩部俱度。因誦求解。還入洛陽。博洞清玄名聞伊滏。年暨學歲創講法花。酬抗疑難無不嘆伏。善機問好徴核。決通非據昌言勝負。而形色非美。故時人諺曰。黑沙彌若來。高座逢災也。后值時儉衣食俱乏。專意涅槃無心饑凍。故一粒之米加之以菜。一衣為服兼之以草。練形將盡而精神日進。乃
【現代漢語翻譯】 現代漢語譯本： 彌固（Migu）：脛骨和手臂沒有裝飾，生死一視同仁。加上用心領神會、口頭傳授的方式，斷絕了通過文字來理解佛法的途徑，這在古代和現在都很少見。
釋靈詢（Shi Lingxun）：姓傅，是漁陽人。年輕時入佛門，學成《成實論》和《涅槃經》，窮盡其中的奧妙。又在《成實論》中刪減要點，寫成兩卷註釋並加以解釋，在世上廣為流傳。後來放棄小乘佛法，崇尚光統律師。早晚研習十餘年，對精微的旨意和秘密的教義都瞭如指掌。雖然博覽群書，但尤其擅長講解《維摩詰經》，並著有疏記。後來遷居京城、漳鄴，遊歷燕趙，教化四眾弟子，分辨邪正。他的書法和繪畫都很有功底，也很喜歡詩歌。文筆華麗，當時的人都很推崇。容貌俊美，風度翩翩，言辭辯論優雅純凈，聽眾沒有不被打動的。最初擔任國都的僧官，北魏末年擔任并州僧統，北齊初年圓寂于晉陽，享年六十九歲。
釋法上（Shi Fashang）：姓劉，是朝歌人。五歲入學，七天就能背誦文章。六歲時跟隨叔父到寺廟看戲，內心沒有受到鼓舞，只是禮佛讀經，而且聲音洪亮清朗。眾人紛紛圍攏過來，渴望地觀看和聆聽。八歲時，大致瀏覽了經書典籍，基本理解了其中的道理。九歲時得到《涅槃經》，打開誦讀，立刻產生了厭世之心。十二歲時，投奔禪師道藥而出家。後來遊歷相土，又回到汲鄉，又前往東都，專心修道。神采奕奕，見解高明，所到之處都受到推崇，大家都稱他為『聖沙彌』。後來隱居林慮山的上胡山寺，誦讀《維摩詰經》和《法華經》，不到二十天，兩部經都已熟讀。因為誦讀而理解經義，又回到洛陽。博學通達，名聲傳遍伊水和滏水一帶。到了學習的年齡，就開始講解《法華經》，解答疑難，沒有人不歎服。他善於提問，喜歡考證，通過辯論來決斷是非，用雄辯的言辭來爭勝負。但他的容貌並不俊美，所以當時的人有句諺語說：『黑沙彌若來，高座逢災也。』後來遇到饑荒，衣食都缺乏，但他專心研究《涅槃經》，沒有把飢餓和寒冷放在心上。所以一粒米加上一些蔬菜，一件衣服加上一些草，磨練形體將盡，但精神卻日益進步，於是
【English Translation】 English version: Migu: The shins and arms are without adornment, and life and death are treated equally. Moreover, the method of understanding through mental connection and oral transmission, cutting off the path of understanding through written words, is rare both in ancient and modern times.
Shi Lingxun: His surname was Fu, and he was a native of Yuyang. He entered the Buddhist order at a young age and mastered the Satya-siddhi-sastra (Chengshi Lun, Treatise on the Completion of Truth) and the Nirvana Sutra, exhausting their profound depths. He also abridged the essential points of the Satya-siddhi-sastra, writing a two-volume commentary and explaining it, which was widely circulated in the world. Later, he abandoned the Hinayana teachings and revered the Vinaya Master Guangtong. He studied diligently morning and night for more than ten years, and he thoroughly understood the subtle meanings and secret doctrines. Although he was well-versed in various scriptures, he especially excelled at expounding the Vimalakirti Sutra, and he also wrote commentaries on it. Later, he moved to the capital, Zhangye, and traveled to Yan and Zhao, teaching and transforming the fourfold assembly, distinguishing between right and wrong. He was skilled in calligraphy and painting, and he also loved poetry. His writing was elegant, and he was highly praised by the people of the time. He had a handsome appearance and elegant demeanor, and his words and arguments were refined and pure, captivating his listeners. Initially, he served as a monastic official in the capital, and at the end of the Northern Wei dynasty, he served as the Sangha Administrator of Bingzhou. He passed away in Jinyang at the beginning of the Northern Qi dynasty, at the age of sixty-nine.
Shi Fashang: His surname was Liu, and he was a native of Zhaoge. He entered school at the age of five, and he could recite chapters after seven days. At the age of six, he followed his uncle to a temple to watch a play, but his heart was not moved. He only paid homage to the Buddha and read scriptures, and his voice was clear and resonant. The crowd gathered around him, eagerly watching and listening. At the age of eight, he roughly browsed the scriptures and understood their principles. At the age of nine, he obtained the Nirvana Sutra, opened it, and recited it, immediately developing a sense of detachment from the world. At the age of twelve, he sought ordination from the Chan master Daoyao and became a monk. Later, he traveled to Xiangtu, then returned to Jixiang, and then went to Dongdu, devoting himself to the path of cultivation. His spirit was bright and his insights were profound. Wherever he went, he was praised, and everyone called him a 'holy novice monk'. Later, he lived in seclusion at the Shanghu Mountain Temple in Linlu Mountain, reciting the Vimalakirti Sutra and the Lotus Sutra. In less than twenty days, he had mastered both sutras. Because he recited and understood the meaning of the scriptures, he returned to Luoyang. He was learned and insightful, and his fame spread throughout the Yi and Fu river regions. At the age of learning, he began to lecture on the Lotus Sutra, answering questions and resolving doubts, and everyone admired him. He was skilled at asking questions, liked to investigate, and used debate to determine right and wrong, using eloquent words to win arguments. However, his appearance was not handsome, so people at the time had a saying: 'If the black novice monk comes, the high seat will face disaster.' Later, he encountered famine, and food and clothing were scarce, but he focused on studying the Nirvana Sutra, not caring about hunger and cold. Therefore, he ate a grain of rice with some vegetables, and wore a single garment with some grass, refining his body to the point of exhaustion, but his spirit grew stronger day by day. So,
投光師而受具焉。性戒夙成不勞師導。勤勤諦理無失寸陰。忽聞父病尋往覲之。既至即殂。一宿同止明旦赴洛。度母及姊將入鄴都。時屬大荒投奇無指。聽法心猛委而南旋。夏聽少林秋還漳岸。母子相見。不覺澘然。既慧業有聞眾皆陳請。乃講十地地持楞伽涅槃等部。輪次相續並著文疏。又偏洞算數明瞭機調。綱紀法化難繼其塵。故時人語曰。京師極望。道場法上。斯言允矣。年階四十游化懷衛。為魏大將軍高澄奏入在鄴。微言一鼓眾侶云屯。但上戒山峻峙慧海澄深。德可軌人。威能肅物。故魏齊二代歷為統師。昭玄一曹純掌僧錄。令史員置五十許人。所部僧尼二百餘萬。而上綱領將四十年。道俗歡愉朝庭胥悅。所以四方諸寺咸稟成風。崇護之基罕有繼辨。既道光遐燭。乃下詔為戒師。文宣常布發於地令上踐焉。天保二年又下詔曰。仰惟慈明緝寧四海。欲報之德。正覺是憑。諸鷙鳥傷生之類。宜放于山林。即以此地為太皇太后經營寶塔。廢鷹師曹為報德寺。斯即碎蕩邪霧載清佛海。當時昌盛自古推焉。上總擔荷並得緝諧。內外闡揚皁白咸允。非斯柱石。孰此棟樑哉。且而景行既宣。逸向遐被。致有高句麗國大丞相王高德。乃深懷正法崇重大乘。欲播此釋風被于海曲。然莫測法教始末緣由西徂東壤年世帝代。故具錄事條
【現代漢語翻譯】 受戒成為一名投光師（佛教術語，指照亮佛法的人）。由於天性使然，他很早就遵守戒律，無需他人教導。他勤奮地研究佛理，從不浪費時間。突然，他聽說父親病了，便前去探望，但到達時父親已經去世。他和家人一起住了一晚，第二天早上前往洛陽。他的母親和姐姐打算前往鄴都。當時正值大災荒，前途茫茫。但他聽法的決心非常堅定，於是獨自南下。夏天在少林寺聽法，秋天回到漳水岸邊，與母親和兒子相見，不禁流下眼淚。由於他精通佛法，大家都請求他講經說法。於是他輪流講解《十地經》（Dashabhumika Sutra）、《地持經》（Bodhisattva-bhumi Sutra）、《楞伽經》（Lankavatara Sutra）、《涅槃經》（Nirvana Sutra）等經典，並撰寫了相關的註釋。他還精通算術，對各種事務的處理非常明瞭。他在弘揚佛法方面的貢獻，後人難以企及。所以當時的人說：『京城裡最有聲望的，是道場法上。』這話確實不假。四十歲時，他前往懷州和衛州弘揚佛法。北魏大將軍高澄向朝廷推薦了他，於是他來到了鄴都。他一開講佛法，聽眾就蜂擁而至。他就像一座高聳的戒律之山，一片澄澈的智慧之海。他的德行可以作為人們的榜樣，他的威嚴可以使人們肅然起敬。因此，在北魏和北齊兩個朝代，他都擔任僧官的統師，並全權負責昭玄寺（佛教寺院名）的僧錄事務。他手下有五十多名辦事人員，所管轄的僧尼有兩百多萬。他擔任僧官的綱領長達四十年，使僧俗大眾都感到高興，朝廷也很滿意。因此，各地的寺廟都以他為榜樣。很少有人能像他那樣崇尚和維護佛法。由於他的德行遠播，皇帝下詔讓他擔任戒師。文宣帝（北齊皇帝）常常將頭髮鋪在地上，讓他踩著走。天保二年（北齊年號），皇帝又下詔說：『我仰慕慈明菩薩（佛教菩薩名）安定四海的功德，想報答他的恩德，所以要依靠正覺（佛教術語，指正確的覺悟）。那些被鷙鳥傷害的生靈，應該放歸山林。』於是將這塊地方作為太皇太后經營寶塔的地方，廢除了鷹師曹（官署名），改建為報德寺（佛教寺院名）。這就像掃除邪惡的迷霧，凈化佛法的海洋。當時的昌盛景象，自古以來都是首屈一指的。他總攬全域性，使內外和諧，使僧俗大眾都感到滿意。如果不是他這樣的棟樑之才，誰能承擔這樣的重任呢？而且，他的德行已經遠播海外，甚至傳到了高句麗國（古代國家名）。高句麗國的大丞相王高德（人名）非常崇尚佛法，想要將佛法傳播到海邊。但他不瞭解佛法的始末緣由，以及西徂東壤（佛教術語，指佛法從西方傳到東方）的年代和帝王，所以詳細記錄了相關的事項 。
【English Translation】 Having received the precepts, he became a 'torch bearer' (a Buddhist term referring to someone who illuminates the Dharma). Due to his innate nature, he observed the precepts from an early age, requiring no guidance from others. He diligently studied Buddhist principles, never wasting a moment. Suddenly, he heard of his father's illness and went to visit him, but his father had already passed away upon his arrival. He stayed with his family for one night and went to Luoyang the next morning. His mother and sister planned to go to Yedu. At that time, there was a great famine, and the future was uncertain. However, his determination to listen to the Dharma was very firm, so he went south alone. He listened to the Dharma at Shaolin Temple in the summer and returned to the banks of the Zhang River in the autumn, where he met his mother and son, and could not help but shed tears. Because of his proficiency in Buddhism, everyone requested him to preach the Dharma. So he lectured on the 'Ten Stages Sutra' (Dashabhumika Sutra), 'Bodhisattva-bhumi Sutra', 'Lankavatara Sutra', 'Nirvana Sutra' and other scriptures in turn, and wrote related commentaries. He was also proficient in arithmetic and was very clear about handling various affairs. His contribution to promoting Buddhism was unmatched by later generations. So people at that time said: 'The most prestigious in the capital is Daocheng Fashang.' This is indeed true. At the age of forty, he went to Huaizhou and Weizhou to promote Buddhism. Gao Cheng, the Grand General of the Northern Wei Dynasty, recommended him to the court, so he came to Yedu. As soon as he started preaching the Dharma, the audience flocked to him. He was like a towering mountain of precepts, a clear and deep sea of wisdom. His virtue can be a model for people, and his majesty can make people awe-inspiring. Therefore, in the two dynasties of Northern Wei and Northern Qi, he served as the chief of monks and was fully responsible for the Sangha affairs of Zhaoxuan Temple (name of a Buddhist temple). He had more than fifty staff members under him, and he managed more than two million monks and nuns. He served as the leader of the Sangha for forty years, which made the monks and lay people happy, and the court was also very satisfied. Therefore, temples everywhere took him as an example. Few people could promote and maintain Buddhism like him. Because his virtue spread far and wide, the emperor issued an edict to make him a precept master. Emperor Wenxuan (emperor of Northern Qi) often spread his hair on the ground and let him step on it. In the second year of Tianbao (reign title of Northern Qi), the emperor issued another edict saying: 'I admire the merits of Ciming Bodhisattva (name of a Buddhist bodhisattva) in stabilizing the four seas, and I want to repay his kindness, so I must rely on Right Enlightenment (Buddhist term, referring to correct enlightenment). Those creatures injured by birds of prey should be released back into the mountains and forests.' So this place was used as a place for the Empress Dowager to build pagodas, and the Ying Shicao (name of an official agency) was abolished and rebuilt as Baode Temple (name of a Buddhist temple). This is like sweeping away the evil fog and purifying the sea of Buddhism. The prosperity at that time was second to none since ancient times. He took charge of the overall situation, harmonized the internal and external affairs, and made the monks and lay people satisfied. If it were not for a pillar like him, who could bear such a heavy responsibility? Moreover, his virtue has spread overseas, even to the kingdom of Goguryeo (ancient country name). Wang Gaode (name of a person), the Grand Chancellor of the kingdom of Goguryeo, highly respected Buddhism and wanted to spread Buddhism to the seaside. However, he did not understand the beginning and end of Buddhism, as well as the years and emperors of Xi Cu Dong Rang (Buddhist term, referring to the transmission of Buddhism from the West to the East), so he recorded the relevant matters in detail.
。遣僧向鄴。啟所未聞事。敘略云。釋迦文佛入涅槃來。至今幾年。又于天竺幾年方到漢地。初到何帝年號是何。又齊陳佛法誰先傳告。從爾至今歷幾年帝。遠請具注。並問十地智論等人法所傳。上答略云。佛以姬周昭王二十四年甲寅歲生。十九出家。三十成道。當穆王二十四年癸未之歲。穆王聞西方有化人出。便即西入而竟不還。以此為驗。四十九年在世。滅度已來至今齊代武平七年丙申。凡經一千四百六十五年。後漢明帝永平十年。經法初來。魏晉相傳至今流佈。上廣答緣緒。文極指訂。今略舉梗概。以示所傳。末敕住相州定國寺。而容德顯著感供繁多。所得世利造一山寺。本名合水。即鄴之西山。今所謂修定寺是也。山之極頂造彌勒堂。眾所莊嚴備殫華麗。四事供養百五十僧。及齊破法湮。僧不及山寺。上私隱俗服習業如常。愿若終后覲睹慈尊。如有殘年愿見隆法。更一頂禮慈氏如來。而業行精專幽明感遂。屬隋運將動佛日潛離。深果宿心喜遍心府。羸瘦微篤。設輿坐之。袈裟覆頭。弟子扛舉往升山寺。合掌三禮右繞三週。便還山舍誦維摩勝鬘。卷訖而卒于合水故戾。春秋八十有六。即周大象二年七月十八日也。上形量過人苕然眾表。百千眾中孤起頸現。衣服率素納補為宗。五條祇支由來以布。法衣瓶缽以外更
【現代漢語翻譯】 現代漢語譯本 派遣僧人前往鄴城，請教未曾聽聞的事情。敘述要略如下：釋迦牟尼佛入涅槃至今有多少年？又從天竺到漢地需要多少年？最初到達是哪個皇帝的年號？又是齊朝還是陳朝先傳揚佛法？從那時到現在經歷了多少年皇帝？希望詳細註明。並詢問《十地智論》等經書中關於人法所傳的內容。 皇帝的答覆要略如下：佛陀生於姬周昭王二十四年甲寅年，十九歲出家，三十歲成道，在周穆王二十四年癸未年。穆王聽說西方有得道之人出現，便向西而去，最終沒有返回。以此為證。佛陀在世四十九年。從佛陀滅度至今，到齊朝武平七年丙申年，總共經過一千四百六十五年。後漢明帝永平十年，佛經佛法初次傳入，魏晉時期相互傳授，至今流傳開來。皇帝廣泛地回答了事情的緣由，文辭極其詳盡。現在只簡略地舉出梗概，以展示所傳的內容。最後敕令他住在相州定國寺。而慧容的德行顯著，感得供養眾多。他用所得的世俗利益建造了一座山寺，本名合水寺，就在鄴城西山，也就是現在所說的修定寺。在山的最高處建造彌勒堂（Maitreya Hall），裝飾莊嚴，窮盡華麗。用四事供養一百五十位僧人。等到齊朝滅佛時，僧人來不及顧及山寺。慧容私下裡穿著俗服，像往常一樣修習佛法。他發願如果終身後能夠覲見慈尊（Maitreya，彌勒菩薩）。如果還有殘餘的壽命，希望能夠見到佛法興隆，再次頂禮慈氏如來（Maitreya，彌勒如來）。他的修行精進專一，幽冥之中也能感應到。恰逢隋朝將要興起，佛日將要潛藏。深厚的果報和宿世的心願充滿心間。他身體羸弱，稍微有些不適，便讓人用轎子抬著他，袈裟蓋頭。弟子們扛著轎子，前往山寺。他合掌三拜，右繞三週，便返回山舍，誦讀《維摩詰經》（Vimalakirti Sutra）和《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）。誦完經卷后，在合水寺圓寂。享年八十六歲，即周朝大象二年七月十八日。 慧容的形貌高大，超然于眾人之上，在百千人中顯得鶴立雞群，頸部突出。衣服通常樸素，以縫補為常。五條袈裟（pañcāṅgika，比丘的五條衣）由來都是用布做的。除了法衣和缽盂（bowl）之外，沒有其他東西。
【English Translation】 English version He sent a monk to Ye city to inquire about matters he had not heard of. The summary is as follows: How many years have passed since Śākyamuni Buddha entered Nirvana? Also, how many years does it take to travel from India to China? Which emperor's reign was it when it first arrived? And did the Qi or Chen dynasty first propagate the Buddha's teachings? How many emperors have reigned since then? I hope to have a detailed note. And inquire about the transmission of people and Dharma in scriptures such as the Daśabhūmika-vibhāṣā-śāstra (Ten Stages Wisdom Treatise). The emperor's reply is summarized as follows: The Buddha was born in the twenty-fourth year of King Zhao of the Ji Zhou dynasty, the year Jia Yin. He renounced the world at the age of nineteen and attained enlightenment at the age of thirty, in the twenty-fourth year of King Mu, the year Gui Wei. King Mu heard that an enlightened person had appeared in the West, so he went west and never returned. This serves as proof. The Buddha lived in the world for forty-nine years. From the Buddha's Parinirvana to the seventh year of the Wuping era of the Qi dynasty, the year Bing Shen, a total of one thousand four hundred and sixty-five years have passed. In the tenth year of the Yongping era of Emperor Ming of the Later Han dynasty, the Buddhist scriptures and Dharma were first introduced. They were passed down during the Wei and Jin dynasties and have spread to this day. The emperor extensively answered the reasons for the matter, and the writing was extremely detailed. Now, only a brief outline is given to show what has been transmitted. Finally, he was ordered to reside in Dingguo Temple in Xiangzhou. And Huirong's virtuous conduct was remarkable, attracting many offerings. He used the worldly benefits he received to build a mountain temple, originally named Heshui Temple, located on the western mountain of Ye city, which is now known as Xiuding Temple. At the highest point of the mountain, Maitreya Hall was built, decorated solemnly and exhaustively. One hundred and fifty monks were supported with the four requisites. When the Qi dynasty suppressed Buddhism, the monks did not have time to care for the mountain temple. Huirong privately wore secular clothes and practiced the Dharma as usual. He vowed that if he could meet the Compassionate One (Maitreya) after his death. If there were any remaining years of life, he hoped to see the flourishing of the Dharma and to prostrate again before the Maitreya Tathagata. His practice was diligent and focused, and he could be sensed even in the unseen realm. It happened that the Sui dynasty was about to rise, and the sun of Buddhism was about to be hidden. Deep karmic rewards and past vows filled his heart. He was weak and slightly unwell, so he had people carry him in a sedan chair with a kasaya (袈裟, monk's robe) covering his head. The disciples carried the sedan chair to the mountain temple. He bowed three times with his palms together, circumambulated three times to the right, and then returned to the mountain hermitage, chanting the Vimalakirti Sutra and the Śrīmālādevī Siṃhanāda Sūtra. After reciting the sutras, he passed away at Heshui Temple. He lived to the age of eighty-six, which was the eighteenth day of the seventh month of the second year of the Daxing era of the Zhou dynasty. Huirong's appearance was tall and outstanding among the crowd. He stood out among hundreds and thousands of people, with a prominent neck. His clothes were usually plain, and mending was his priority. The five-striped kasaya (pañcāṅgika) has always been made of cloth. Apart from the Dharma robe and alms bowl, he had nothing else.
無餘財。生不屨乘步以畢命。門人成匠。任情所學。不私己業。偏用訓人。言常含笑罪不加杖。自上未任已前儀服通混。一知綱統制樣別行。使夫道俗兩異。上有功焉。制寺立凈亦始於此。故釋門東敞。能扇清風。莫與先矣。初天保之中。國置十統。有司聞奏事須甄異。文宣乃手注狀云。上法師可為大統。余為通統。故帝之待遇事之如佛。凡所吐言無不承用。又遵重戒禁。愿常宣說盡報行之。每至布薩晨旦。致厚供設禮請僧。及年高聲變恐煩于眾。歲暮之夕猶遵此法。其奉信也如此。撰增一數法四十卷。並略諸經論所有名教。始從一法十百千萬有若數林。寔傳持之要術也。又著佛性論二卷大乘義章六卷。文理沖洽詳略有聞。又撰眾經錄一卷。包舉品類耳。並行於世。有弟子法存者。本是李老。監齊天保屏除歸於釋種。明解時事分略有據。上乃擢為合水寺都維那。當有齊之盛。每年三駕皆往山寺有所覲禮。六軍既至供出僧廚。存隨事指撝前後給濟三宮並足。后終於隋初。靈裕法師資學有承。為之本傳。
釋道慎。姓史。高陽人。十四出家。誦聽依業。受具已后入洛從光師學于地論。后稟上統而志涅槃。性度夷簡風量陶然。綱網門徒維攝大法而為己任。每參說戒跪聽至訖。講悟昏情詞無繁長。智者恐其言少。愚者慮
【現代漢語翻譯】 現代漢語譯本 他沒有剩餘的財產，一生不乘坐車輛，步行到生命的終結。他的門徒成為工匠，根據自己的意願學習，不把自己的技藝據爲己有，而是普遍用來教導他人。說話時常帶笑容，即使犯錯也不會施加杖刑。在被朝廷任用之前，他的衣著服飾與常人無異，一旦被任用為大統，便制定了統一的規範，使僧人和俗人有所區別，這對佛教的弘揚是有功勞的。制定寺院和設立凈所，也是從他開始的。因此，佛教向東方傳播，能夠弘揚清凈的風氣，沒有人比他更早了。最初在北齊天保年間，國家設定了十個統領，有關部門上報事情需要加以甄別，文宣帝便親自批示說：『上法師可以擔任大統，其餘的人擔任通統。』因此，皇帝對待他像對待佛一樣，凡是他所說的話沒有不採納的。他又遵奉和重視戒律，希望經常宣講並終身奉行。每到布薩日（Uposatha，佛教齋日）的早晨，他都準備豐厚的供品，禮請僧人。考慮到自己年老聲啞，恐怕會打擾大眾，即使在除夕之夜仍然遵守這個規矩，他虔誠信仰就是這樣。他撰寫了《增一阿含經數法》四十卷，並概括了各種經論中所有的名相教義，從一法到十百千萬，乃至無數，實在是傳持佛法的要術。又著有《佛性論》二卷、《大乘義章》六卷，文辭義理圓融通達，詳略得當。又撰寫了《眾經錄》一卷，包羅了各種經書的品類。這些都流傳於世。他的弟子法存，原本是李姓老人，在北齊天保年間屏除雜念歸於佛門，明瞭通達時事，分析概括有根有據，文宣帝便提拔他為合水寺的都維那。正當北齊興盛之時，每年皇帝都要三次駕臨山寺進行禮拜，六軍到來時，寺院的僧廚提供飲食，法存隨機應變，前後供應，使三宮都得到滿足。後來在隋朝初年去世。靈裕法師繼承了他的學問，為他撰寫了本傳。
釋道慎（釋道慎，釋是佛教僧侶的姓氏，道慎是他的名字），姓史，是高陽人。十四歲出家，誦經聽法，遵循佛門規矩。受具足戒后，前往洛陽跟隨光師學習《地論》。後來接受上統的教誨，立志于涅槃。他性格平和簡易，風度瀟灑自然，以維護和攝持大法為己任。每次參加說戒儀式，都跪著聽完。講解佛法時，開悟那些昏昧不明的人，言辭不繁瑣冗長，有智慧的人恐怕他講得太少，愚笨的人擔心
【English Translation】 English version He had no surplus wealth. He did not ride in carriages but walked until the end of his life. His disciples became craftsmen, learning according to their own inclinations, not keeping his skills to himself, but using them to teach others universally. He always spoke with a smile, and did not inflict punishment even for offenses. Before being appointed by the court, his clothing and attire were the same as ordinary people. Once he was appointed as Datong (大統, Chief Monk), he established unified standards, distinguishing between monks and laypeople, which was meritorious for the propagation of Buddhism. Establishing monasteries and setting up pure places also began with him. Therefore, Buddhism spread eastward, able to promote a pure atmosphere, and no one was earlier than him. Initially, during the Tianbao (天保) period of the Northern Qi (北齊) dynasty, the state established ten Tonglings (統領, Leaders), and the relevant departments reported that matters needed to be distinguished. Emperor Wenxuan (文宣帝) personally wrote a note saying: 'Dharma Master Shang (上法師) can serve as Datong (大統, Chief Monk), and the rest can serve as Tongtong (通統, General Monks).' Therefore, the emperor treated him like a Buddha, and everything he said was adopted. He also respected and valued the precepts, hoping to preach them constantly and practice them throughout his life. Every morning on Uposatha (布薩, Buddhist Sabbath) days, he prepared generous offerings and respectfully invited monks. Considering that he was old and his voice was hoarse, fearing that he would disturb the assembly, he still followed this rule even on New Year's Eve. Such was his devout faith. He wrote forty volumes of the 'Numerical Methods of the Ekottara Agama (增一阿含經數法)', and summarized all the terms and teachings in various sutras and treatises, from one dharma to ten, hundred, thousand, and even countless, truly essential techniques for transmitting the Dharma. He also wrote two volumes of the 'Treatise on Buddha-nature (佛性論)' and six volumes of the 'Great Vehicle Meanings (大乘義章)', with harmonious and thorough writing, detailed and concise. He also compiled one volume of the 'Record of Various Sutras (眾經錄)', encompassing various categories of scriptures. These are all circulating in the world. His disciple Facun (法存), originally an old man named Li (李), eliminated distractions and returned to Buddhism during the Tianbao (天保) period of the Northern Qi (北齊) dynasty, understanding current affairs clearly and analyzing them with evidence. Emperor Wenxuan (文宣帝) promoted him to be the Duweina (都維那, Chief Administrator) of Heshui Temple (合水寺). During the prosperous period of the Northern Qi (北齊) dynasty, the emperor visited the mountain temple three times a year to pay respects, and when the six armies arrived, the temple's kitchen provided food. Facun (法存) adapted to the situation, providing supplies before and after, satisfying the needs of the three palaces. He later passed away in the early Sui (隋) dynasty. Dharma Master Lingyu (靈裕) inherited his learning and wrote a biography for him.
釋道慎 (Shi Daoshen, Shi is the surname of Buddhist monks, Daoshen is his name), whose surname was Shi (史), was a native of Gaoyang (高陽). He left home at the age of fourteen, reciting scriptures and listening to the Dharma, following the rules of Buddhism. After receiving the full precepts, he went to Luoyang (洛陽) to study the 'Dasabhumika Sutra (地論)' with Master Guang (光師). Later, he received the teachings of Shangtong (上統) and aspired to Nirvana. He was peaceful and simple in nature, with a natural and unrestrained demeanor, taking it upon himself to maintain and uphold the Great Dharma. Every time he participated in the recitation of precepts, he knelt and listened to the end. When explaining the Dharma, he enlightened those who were confused, and his words were not verbose or lengthy. The wise feared that he spoke too little, and the foolish worried
其不多。五眾愛重。故宣帝請為國都。綏撫遺法得無虧緒。禪匠僧達論士法靈。皆伏其辯對。至於滔滔風流大觀時俗。則慎過之遠矣。未乘車送帝。回返本寺兩轅並折。不日而終於鄴城定國寺。春秋六十有五。
釋僧妙。一名道妙。本住冀州。后居河東蒱坂禁行精苦。聰慧夙成。遍覽群籍尤通講論。而稟性謙退。喜慍不幹其抱。故每講下座。必合掌懺悔云。佛意難知。豈凡夫所測。今所說者傳受先師。未敢專輒。乞大眾於斯法義若是若非佈施歡喜。時以解冠前彥行隆端達。睹其虛己皆服其德義眾益從之。后住蒲鄉常念寺。即仁壽寺也。聚徒集業以弘法樹功。擊響周齊甚高名望。周太祖特加尊敬。大統年時西域獻佛舍利。太祖以妙弘讚著續。遂送令供養。因奉以頂戴曉夜旋仰。經於一年。忽于中宵放光滿室。螺旋出窗漸延于外須臾光照四遠。騰扇其焰照屬天地。當有見者謂寺家失火。競來救之。及睹神光乃從金瓶而出。皆嘆未曾有也。妙仰瞻靈相涕泗交橫。乃燒香跪而啟曰。法界眾生已睹聖蹟。伏願韜秘靈景反寂歸空。於是光還螺旋捲入瓶內。爾夜州治士女。燒香讚歎之聲。聞于數十里。寺有一僧睡居房內。眾共喚之惛惛不覺。竟不見光相。未幾便遇厲疾。咸言宿業所致。遂有感見之差。自妙之云亡光不復現。其
【現代漢語翻譯】 現代漢語譯本： 他並不多言。受到僧團的愛戴和重視。因此宣帝請他為國都講法。他繼承和發揚了前人的教法，沒有絲毫的偏離。禪師僧達、論士法靈，都折服於他的辯才。至於滔滔不絕的風流言論和追求時髦的世俗行為，他都謹慎地遠離。有一次，他沒有乘坐皇帝派來的車子，返回本寺時，車子的兩個車轅都斷裂了。不久之後，他就在鄴城定國寺圓寂了，享年六十五歲。
釋僧妙，又名道妙，原本住在冀州。後來居住在河東蒱坂，禁慾修行，精進刻苦。他天資聰慧，博覽群書，尤其精通講論。而且天性謙虛退讓，喜怒不形於色。所以每次講經下座后，必定合掌懺悔說：『佛的意旨難以理解，哪裡是凡夫俗子所能測度的？現在所說的，都是傳授自先師，不敢擅自做主。懇請大眾對於這些法義，無論是對是錯，都佈施歡喜。』當時，一些以博學著稱的前輩和行為端正的人士，看到他如此虛懷若谷，都佩服他的德行，跟隨他的人也越來越多。後來，他住在蒲鄉常念寺（也就是後來的仁壽寺）。聚集僧眾，共同修行，以弘揚佛法，建立功德。他的聲名遠播，響徹齊地，周太祖對他特別尊敬。大統年間，西域進獻佛陀舍利（Buddha's relics）。太祖讓僧妙撰寫贊文，並讓他供養舍利。於是，僧妙恭敬地頂戴舍利，日夜不停地旋轉瞻仰，經過一年。忽然在半夜，舍利放出光芒，照亮整個房間。光芒呈螺旋狀從窗戶射出，逐漸蔓延到外面，頃刻間光照四方。光芒騰躍閃耀，照亮了天地。當時有人看到，以為寺廟失火，爭相前來救火。等到看到是神光從金瓶中射出，都驚歎前所未有。僧妙仰望瞻視著舍利的靈相，涕淚交橫，於是燒香跪拜，祈禱說：『法界眾生已經看到了聖蹟，懇請您收斂神光，迴歸寂靜虛空。』於是光芒又呈螺旋狀捲入瓶內。當晚，州里的男女老少，燒香讚歎的聲音，幾十裡外都能聽到。寺里有一個僧人睡在房間里，大家一起叫他，他卻昏昏沉沉，毫無知覺，竟然沒有看到光相。沒過多久，他就得了重病。人們都說是前世的業力所致。於是就有了感應和未感應到的差別。自從僧妙圓寂后，舍利的光芒就不再顯現了。他的
【English Translation】 English version: He was not verbose. He was loved and respected by the Sangha. Therefore, Emperor Xuan invited him to preach in the capital. He inherited and carried forward the teachings of his predecessors without any deviation. The Chan master Sengda and the scholar Faling were all subdued by his eloquence. As for the endless flow of fashionable talk and the pursuit of trendy customs, he cautiously stayed away from them. Once, he did not ride the carriage sent by the emperor. When he returned to his temple, both shafts of the carriage broke. Soon after, he passed away at Dingguo Temple in Yecheng, at the age of sixty-five.
釋Sengmiao, also known as Daomiao, originally lived in Jizhou. Later, he resided in Puban, Hedong, practicing asceticism with diligence and perseverance. He was intelligent by nature, widely read, and especially proficient in lecturing. Moreover, he was humble and modest, and his emotions were not easily revealed. Therefore, every time after lecturing, he would put his palms together and repent, saying, 'The Buddha's intentions are difficult to understand, how can ordinary people fathom them? What I have said now is all passed down from my predecessors, and I dare not act arbitrarily. I implore the assembly to bestow joy upon these Dharma teachings, whether they are right or wrong.' At that time, some predecessors known for their erudition and people with upright conduct, seeing his humility, admired his virtue, and more and more people followed him. Later, he lived in Changnian Temple in Puxiang (which later became Renshou Temple). He gathered monks and practiced together to promote the Dharma and establish merit. His reputation spread far and wide, resounding throughout Qi, and Emperor Tai of the Zhou Dynasty especially respected him. During the Datong era, the Western Regions presented the Buddha's relics. Emperor Tai asked Sengmiao to write a eulogy and had him enshrine the relics. Therefore, Sengmiao respectfully placed the relics on his head and rotated and gazed at them day and night for a year. Suddenly, in the middle of the night, the relics emitted light, illuminating the entire room. The light spiraled out of the window and gradually spread outside, illuminating all directions in an instant. The light leaped and shone, illuminating the heavens and the earth. At that time, some people saw it and thought the temple was on fire, and they rushed to put out the fire. When they saw that it was divine light emanating from the golden vase, they were amazed at what had never happened before. Sengmiao looked up at the spiritual appearance of the relics, tears streaming down his face, and then burned incense and knelt down, praying, 'Sentient beings in the Dharma realm have already seen the sacred跡(traces), I implore you to收斂(restrain) the divine light and return to寂靜(tranquility) and虛空(emptiness).' Then the light spiraled back into the vase. That night, the voices of men and women in the state burning incense and praising could be heard dozens of miles away. A monk in the temple was sleeping in his room, and everyone called him, but he was drowsy and unconscious, and he did not see the light. Not long after, he contracted a serious illness. People said it was caused by the karma of his previous life. Thus, there was a difference between those who sensed and those who did not. Since Sengmiao passed away, the light of the relics has never appeared again. His
本佛骨今仍在焉。昔齊武平末。鄴古城中白馬寺。此是石趙時浮圖澄所造。本為木塔年增朽壞。敕遣修之。掘得舍利三粒。一赤一白一青。寶瓶盛之。京邑貴賤共看。心至者颯然上涌。不信戲慢之儔傾亦不出。時俗回邪者眾。齊王舅廣武王胡長邕。曾染佛宗。敕令還俗。雖居貴望不捨具戒。置舍利於水缽。請乞行道。即見三枚相逐上水。旋器右行。七遍既滿一時沉下。邕與子弟更加深信。而妙講解涅槃以為恒業。敘略綱致。久學者深會其源。分剖文句。皆臨機約截遍遍皆異。所以學侶罕成。而為英傑者所美。化行河表重敬莫高。延及之鄉。酒肉皆絕。現生蔥韭以土掩覆。並非由教令。而下民自徙其惡矣。有學士曇延。承著宗本更廣其致。具見別傳。
釋慧善。幼出家。善法勝毗曇。住楊都棲玄寺。徴擊論道四座驚神。會有梁末序。逃難江陵。承聖季年因俘秦壤。住長安崇華寺。義學之美。為周蒙宰見知。別修供養敷導終老。以天和年卒于長安。時年六十。善以大智度論每引小乘相證成義。故依文次第散釋精理。譬諸星月助朗太陽。猶如眾花繽紛而散亂。故著斯文名為散花論也。其序略云。著述之體。貴言約而理豐。余頗悉諸作。而今[覶-(ㄙ/又)+土]縷者正由斯轍。罕人諳練。是以觸義慇勤逢文指掌。有
【現代漢語翻譯】 現代漢語譯本：
這段佛骨至今仍然存在。過去在北齊武平末年，鄴城（今河北臨漳西南）古城中的白馬寺，是後趙時期浮圖澄（Kucchaka，西域僧人，意為『缽』）所建造的。原本是木塔，年久失修，皇帝下令修繕。挖掘時得到三粒舍利，一粒紅色，一粒白色，一粒青色，用寶瓶盛放。京城裡地位高貴和卑賤的人都來觀看，心誠的人舍利就會颯颯地向上涌動，不相信而戲弄輕慢的人，即使傾斜瓶子也出不來。當時社會風氣邪僻不正的人很多，齊王的舅舅廣武王胡長邕，曾經信奉佛教，皇帝下令讓他還俗。他雖然身居高位，但沒有放棄所受的戒律。他將舍利放在水缽中，祈請舍利顯靈。隨即看見三枚舍利互相追逐著向上浮出水面，圍繞著器皿向右旋轉，轉了七圈之後同時沉入水底。胡長邕和他的子弟更加深信佛教。他精妙地講解《涅槃經》，作為日常的功課。他敘述要點，提綱挈領，長久學習的人才能深刻領會其中的精髓。他剖析文句，都是臨機應變，簡明扼要，每次都有不同。因此，學習的人很少能成功，但卻被那些傑出的人所讚賞。他的教化在黃河以北廣為流傳，人們對他極為尊敬。在他教化所及的地方，人們都戒絕了酒肉，甚至用土覆蓋蔥和韭菜。這並非是由於教令，而是下層百姓自己改變了他們的惡習。有位學士曇延，繼承並發展了他的宗教學說，更加廣泛地闡述了他的思想，詳細情況可見於他的傳記。
釋慧善（Shi Hui Shan），年幼時出家，精通法勝毗曇（Abhidharma-samuccaya，論藏）。住在楊都（今江蘇揚州）的棲玄寺。他被召去辯論佛法，四座皆驚。適逢梁朝末年，他為躲避戰亂逃到江陵（今湖北江陵）。在後來的承聖年間，因為被俘虜而到了北周的領土。住在長安（今陜西西安）的崇華寺。他的義學之美，被北周的官員所賞識。他受到特別的供養，並在此講經說法直至去世。在天和年間去世于長安，享年六十歲。慧善法師在講解《大智度論》（Mahaprajnaparamita-sastra）時，經常引用小乘佛教的觀點來相互印證，從而闡明義理。所以他按照經文的順序，散開來解釋精深的道理，就像眾星和明月幫助太陽更加明亮，又像各種鮮花繽紛散亂。因此，他寫了這部著作，名為《散花論》。該書的序言大概是說：『著作的體例，貴在語言簡潔而道理豐富。我曾經詳細地閱讀過各種著作，而現在這部著作的條分縷析正是遵循了這個原則。很少有人能夠精通，因此每當遇到義理就慇勤地解釋，遇到文句就指明要點。』
【English Translation】 English version:
These relics of the Buddha are still present today. In the late Wu Ping era of the Northern Qi Dynasty, Bai Ma Temple (White Horse Temple) in the ancient city of Ye (present-day southwest of Linzhang, Hebei), was built by Kucchaka (a monk from the Western Regions, meaning 'bowl') during the Later Zhao Dynasty. Originally a wooden pagoda, it had become dilapidated over the years, so the emperor ordered its repair. During the excavation, three relics were found: one red, one white, and one blue, which were placed in a precious bottle. People of both noble and humble status in the capital came to see them. For those with sincere hearts, the relics would rise swiftly upwards; those who disbelieved and mocked could not get them out even if they tilted the bottle. At that time, many people in society were perverse and wicked. Hu Changyong, the Prince of Guangwu and uncle of the Qi king, had once believed in Buddhism, but the emperor ordered him to return to secular life. Although he held a high position, he did not abandon the precepts he had received. He placed the relics in a water bowl and prayed for them to manifest their power. Immediately, he saw the three relics chasing each other upwards, floating on the water, rotating clockwise around the vessel, completing seven rotations before sinking to the bottom simultaneously. Hu Changyong and his disciples became even more deeply convinced of Buddhism. He exquisitely lectured on the Nirvana Sutra (Nirvana Sutra), making it his daily practice. He narrated the key points, providing a concise outline, so that those who studied for a long time could deeply understand the essence. He analyzed the sentences, improvising and being concise, with each explanation being different. Therefore, few who studied succeeded, but it was admired by those who were outstanding. His teachings spread widely north of the Yellow River, and people respected him greatly. In the areas where his teachings reached, people abstained from alcohol and meat, and even covered onions and chives with soil. This was not due to decrees, but the common people themselves changed their evil habits. A scholar named Tan Yan inherited and developed his religious doctrines, elaborating on his ideas more extensively, as detailed in his biography.
Master Shi Hui Shan, became a monk at a young age, and was proficient in the Abhidharma-samuccaya (Compendium of Abhidharma). He resided at Qixuan Temple in Yangdu (present-day Yangzhou, Jiangsu). He was summoned to debate Buddhist teachings, and all present were amazed. Coinciding with the end of the Liang Dynasty, he fled to Jiangling (present-day Jiangling, Hubei) to escape the war. Later, during the Cheng Sheng era, he was captured and taken to the territory of the Northern Zhou Dynasty. He resided at Chonghua Temple in Chang'an (present-day Xi'an, Shaanxi). The beauty of his doctrinal learning was appreciated by the officials of the Northern Zhou Dynasty. He received special offerings and lectured on the scriptures there until his death. He passed away in Chang'an during the Tian He era, at the age of sixty. When explaining the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Sutra), Master Hui Shan often cited the views of Theravada Buddhism to mutually verify and clarify the meaning. Therefore, he explained the profound principles by scattering them according to the order of the scriptures, just as the stars and the moon help the sun to shine brighter, and like various flowers scattered in a colorful array. Therefore, he wrote this work, entitled 'Scattering Flowers Treatise'. The preface of the book roughly says: 'The style of writing should be concise in language and rich in meaning. I have read various works in detail, and now this work's detailed analysis follows this principle. Few people can master it, so whenever encountering a meaning, it is explained diligently, and whenever encountering a sentence, the key points are indicated.'
詳覽者想鑒茲焉。文多不盡。
釋寶彖。姓趙氏。本安漢人。后居綿州昌隆之蘇溪焉。天性仁讓慧心俊朗。嬰孩有異。二親欲試其度。以諸彩帛花果弓矢書疏。羅置其前。彖便撥除餅果。止取書疏。眾共嘆異。咸知必有成濟也。及年七歲。有緣至巴西郡。太守楊眺問云。承兒大讀書。因何名為老子。彖曰。始生頭白故也。眺密異之。十六事梁平西王。初為道士童子。未學佛法。平西識其機鑒。使知營功德事。因見佛經欣其文名重其義旨。就檢讀誦迷悟轉分。恒求佛法用祛昏漠。年二十有四。方得出家。即受具戒。先聽律典。首尾數年略通持犯。回聽成實傳授忘倦。不吝私記須便輒給。研心所指科科別致。末又聽韶法師講偏窮旨趣。武陵王問師大集摩訶堂。令講請觀音。初未綴心本無文疏。始役情慧抽帖句理。詞義洞合聽者盈席。私記其言因成疏本。廣行於世。后還涪川開化道俗。外典佛經相續訓導。引邪歸正十室而九又鈔集醫方療諸疾苦。或報以金帛者一無所受。便有銜義懷德者舍俗出家。或緣障未諧者盡形八戒。彖雖道張井絡風播岷峨。而志意頹然唯在通於正法。誠心標樹不競人物。見大集一經未弘蜀境。欲為之疏記使後學有歸。乃付著經律。就山修纘。而眾復尋之致有煩擾。再稔方就一無留難。初至虛空藏
【現代漢語翻譯】 現代漢語譯本： 詳細閱讀的人可以從中借鑑。文章內容很多，無法完全敘述。
釋寶彖（Shi Baozhuan，人名），姓趙，原籍安眾（Anzhong，地名）。后居住在綿州（Mianzhou，地名）昌隆（Changlong，地名）的蘇溪（Suxi，地名）。天性仁慈謙讓，聰慧俊朗。還在嬰兒時就與衆不同。他的父母想測試他的志向，就把各種彩色絲綢、水果、弓箭、書籍等物品擺放在他面前。寶彖便撥開餅果，只拿取書籍。大家都驚歎不已，認為他將來必定有所成就。到了七歲時，因緣際會到了巴西郡（Baxi Jun，地名）。太守楊眺（Yang Tiao，人名）問道：『聽說你從小就讀書，為什麼名字叫老子（Laozi，人名）？』寶彖回答說：『因為剛出生時頭髮是白的。』楊眺暗自感到驚異。十六歲時侍奉梁平西王（Liang Pingxi Wang，爵位）。起初是道士童子，沒有學習佛法。平西王賞識他的才智，讓他管理功德事務。因此有機會見到佛經，喜愛其中的文辭，重視其中的義理，於是開始閱讀背誦，對佛法的理解也逐漸加深。他一直尋求佛法，用來消除心中的迷惑。二十四歲時，才得以出家，隨即受了具足戒。先聽聞律典，花費數年時間大致通曉了持戒和犯戒的規定。之後又聽聞《成實論》（Chengshi Lun，經名），傳授時不知疲倦，不吝惜自己的筆記，隨時提供給他人。深入研究其中的要義，條分縷析，與衆不同。最後又聽韶法師（Shao Fashi，人名）講解，窮盡其中的旨趣。武陵王（Wuling Wang，爵位）請法師在大集摩訶堂（Daji Mohe Tang，地名）講解《觀音經》（Guanyin Jing，經名）。法師起初沒有準備，也沒有文稿。於是運用智慧，摘取經文中的語句，闡述其中的道理。言辭義理圓融貫通，聽眾滿座。寶彖私下記錄下法師的言論，因此形成了疏本，廣泛流傳於世。後來回到涪川（Fuchuan，地名）開化道俗，不斷地講解外道典籍和佛經，引導邪見之人歸正，十戶人家有九戶都受到了教化。他還抄集醫方，治療各種疾病。有人用金錢財物報答他，他一概不接受。於是有人感念他的恩德，捨棄世俗出家。或者因為業障尚未消除，就終身奉行八戒。寶彖雖然聲名遠揚，像井絡一樣遍佈，像風一樣傳遍岷山（Minshan，地名）和峨眉山（Emei Shan，地名），但他的志向始終在於通達正法。他真心實意地樹立正法，不與他人爭名奪利。他看到《大集經》（Daji Jing，經名）尚未在蜀地弘揚，想要為它作疏記，使後學者有所歸依。於是將經律交付他人，就在山中修行撰寫。但人們又紛紛前來尋訪，造成了許多幹擾。再次成熟后，終於完成，沒有留下任何遺憾。最初到達虛空藏（Xukongzang，地名）
【English Translation】 English version: Those who examine in detail can learn from this. There is much in the text that cannot be fully described.
釋寶彖 (Shi Baozhuan, personal name), surname Zhao, originally from Anzhong (Anzhong, place name). Later resided in Suxi (Suxi, place name) of Changlong (Changlong, place name) in Mianzhou (Mianzhou, place name). By nature, he was benevolent, modest, intelligent, and outstanding. Even as an infant, he was different from others. His parents wanted to test his aspirations, so they placed various colored silks, fruits, bows and arrows, books, and documents in front of him. Baozhuan pushed aside the cakes and fruits and only picked up the books and documents. Everyone was amazed and believed that he would surely achieve something great in the future. At the age of seven, he happened to arrive at Baxi Jun (Baxi Jun, place name). The governor, Yang Tiao (Yang Tiao, personal name), asked: 'I heard that you have been reading since childhood, why is your name Laozi (Laozi, personal name)?' Baozhuan replied: 'Because my hair was white when I was born.' Yang Tiao secretly felt astonished. At the age of sixteen, he served the Liang Pingxi King (Liang Pingxi Wang, title). Initially, he was a Daoist child and had not studied Buddhism. The Pingxi King appreciated his intelligence and made him manage meritorious deeds. Therefore, he had the opportunity to see Buddhist scriptures, loved their writing, and valued their meaning. He began to read and recite them, and his understanding of Buddhism gradually deepened. He constantly sought the Dharma to eliminate the confusion in his mind. At the age of twenty-four, he was finally able to become a monk and immediately received the full precepts. He first listened to the Vinaya (rules of discipline), spending several years roughly understanding the rules of upholding and violating precepts. Later, he listened to the Chengshi Lun (Chengshi Lun, scripture name), transmitting it tirelessly, and generously provided his notes to others. He deeply studied its essence, analyzing it meticulously and uniquely. Finally, he listened to Master Shao (Shao Fashi, personal name) explain it, exhausting its meaning. The Wuling King (Wuling Wang, title) asked the master to explain the Guanyin Sutra (Guanyin Jing, scripture name) in the Daji Mohe Hall (Daji Mohe Tang, place name). The master initially had no preparation or drafts. So he used his wisdom to extract sentences from the scriptures and explain the principles. The words and meanings were perfectly integrated, and the audience was full. Baozhuan secretly recorded the master's words, thus forming a commentary that was widely circulated. Later, he returned to Fuchuan (Fuchuan, place name) to enlighten the Daoists and laity, constantly explaining external classics and Buddhist scriptures, guiding heretics to return to the right path, and nine out of ten households were educated. He also copied medical prescriptions to treat various diseases. When someone offered him gold and silk in return, he refused to accept any of it. Therefore, some people were grateful for his kindness and abandoned the secular world to become monks. Or, because their karmic obstacles had not yet been eliminated, they observed the eight precepts for life. Although Baozhuan's reputation spread far and wide, like a well-connected network, like the wind spreading across Minshan (Minshan, place name) and Emei Mountain (Emei Shan, place name), his ambition was always to understand the true Dharma. He sincerely established the true Dharma and did not compete with others for fame and fortune. He saw that the Daji Sutra (Daji Jing, scripture name) had not yet been promoted in the Shu region, and wanted to write a commentary for it so that later learners would have something to rely on. Therefore, he entrusted the scriptures and Vinaya to others and practiced writing in the mountains. But people came to visit him, causing many disturbances. After maturing again, it was finally completed, leaving no regrets. Initially arrived at Xukongzang (Xukongzang, place name)
品。于義不達。閉目思之。不覺身上空中離床三四尺許。欻然大悟。竟文慧發。寫不供宣。據此為言。志力難擬矣。時益州武誓寺僧寶愿。最初請講。大眾雲集聞所未聞。莫不嘆悅。又屬僧崖菩薩出世為造經本。因爾傳持至今不絕。故寶坊一學曲被劍南。後製涅槃法花等疏。皆省繁易解聽無遺閟州境皂素生難遭想。每言。吾命不長。唯當自勵身心節約衣食望引殘運耳。故粗弊接報弘誘為心護生安眾以為恒務。忽感風疾不言久之。命將欲絕。私心發誓愿。諸佛護念得分付諸物。作是念已欻然能語。顧命子弟誨示禍福。吾即當去。催作遺疏分處衣資倍奉三寶。下筆署訖。還不能言。侍人逼以漿飲。閉口拒之。疾甚為喚佛名。便合掌在額。奄然而卒于潼州光興寺。今所謂綿州大振向寺也。春秋五十。即周之保定元年十一月二十三日矣。初未終之前。本所住山於五月內無故自崩塵霧闇天。舉眾驚駭莫測其怪。至於八月中。山北村人並見尊像從山寺來乘空北逝。幡花列前僧眾從后。往問寺中都無知者。當爾之時彖赴光興寺講。因以白之。彖曰。此我之徴相。不豫他也。及終於此寺。果如所圖云。
釋曇衍姓夏侯氏。南兗州人。初生之時牙齒具焉。世俗異之。七歲從學聰敏絕倫。十五擢為州都公事。有隙便聽釋講。十八舉秀
{ "translations": [ "現代漢語譯本：\n品。對於經義不能通達。閉上眼睛思考。不知不覺身體離開床三四尺高。突然大悟。文思泉涌。寫都寫不過來。根據這件事來說，他的志向和毅力難以估量。當時益州武誓寺的僧人寶愿，最初請他講經。大眾雲集，聽到了前所未聞的佛法，無不讚嘆喜悅。又恰逢僧崖菩薩出世，為他製造經書版本。因此得以流傳至今，沒有斷絕。所以寶坊一學派在劍南一帶非常興盛。後來又撰寫了《涅槃經》、《法華經》等疏，都力求簡省，容易理解，聽眾沒有遺漏不明白的地方。州境內的百姓，無論身份貴賤，都生起了難得一遇的想法。他經常說：『我的壽命不長了，唯有努力約束身心，節約衣食，希望能夠延續殘餘的壽命。』所以粗茶淡飯，接濟報答，弘揚佛法，以護衛眾生安樂為恒常的事務。忽然得了風疾，很久不能說話。覺得壽命將要終結。私下發誓願：希望諸佛護念，能夠分付完所有物品。這樣想完之後，突然又能說話了。囑咐子弟，告誡他們禍福之事。『我馬上就要走了。』催促他們寫好遺囑，分好衣物錢財，加倍供奉三寶。寫完署名之後，又不能說話了。侍從強行餵他喝水，他閉口拒絕。病情嚴重時，開始呼喚佛名。便合掌放在額頭。安詳地在潼州光興寺圓寂了。就是現在所說的綿州大振向寺。享年五十歲。即周朝的保定元年十一月二十三日。最初在他未終之前，他所居住的山在五月內無緣無故地崩塌，塵土霧氣遮蔽天空。眾人驚駭，無法測度其中的怪異。到了八月中，山北村的人都看見他的尊像從山寺而來，乘空向北而去。幡花排列在前，僧眾跟隨在後。前往詢問寺中，都無人知曉此事。當時彖赴光興寺講經，因此把這件事告訴了他。彖說：『這是我的徵兆，不關其他人的事。』等到他最終圓寂於此寺，果然如他所預料的那樣。」, "釋曇衍，姓夏侯氏，南兗州人。剛出生的時候牙齒就長全了。世俗之人認為這是奇異的現象。七歲開始學習，聰敏絕倫。十五歲被提拔為州都公事。一有空閑就去聽僧人講經。十八歲被舉薦為秀才。" ], "english_translations": [ "English version:\nChapter. He couldn't understand the meaning of the scriptures. He closed his eyes and thought about it. Unconsciously, his body floated three or four feet above the bed. Suddenly, he had a great enlightenment. His literary talent burst forth. He couldn't write fast enough. Based on this, his ambition and perseverance were immeasurable. At that time, the monk Bao Yuan of Wu Shi Temple in Yizhou, was the first to invite him to lecture. The masses gathered, hearing unprecedented Buddhist teachings, and were all amazed and delighted. It also happened that the Bodhisattva Sengya was born to create scripture versions for him. Therefore, it has been passed down to this day without interruption. So the Bao Fang school was very prosperous in the Jiannan area. Later, he wrote commentaries on the Nirvana Sutra and the Lotus Sutra, all striving for simplicity and ease of understanding, so that the listeners had no omissions or misunderstandings. The people in the state, regardless of their status, all had the rare thought of encountering him. He often said, 'My life is not long, I can only strive to restrain my body and mind, and save on food and clothing, hoping to extend my remaining life.' Therefore, he lived a simple life, repaying kindness, propagating the Dharma, and making the protection of sentient beings and their peace his constant task. Suddenly, he contracted a wind disease and was unable to speak for a long time. Feeling that his life was coming to an end, he secretly made a vow: 'May the Buddhas protect and remember me, so that I can distribute all my belongings.' After thinking this, he suddenly could speak again. He instructed his disciples, warning them about good and bad fortune. 'I am about to leave.' He urged them to write his will, distribute his clothes and money, and double the offerings to the Three Jewels (Buddha, Dharma, Sangha). After writing and signing, he could not speak again. The attendants forced him to drink water, but he refused with his mouth closed. When his illness became severe, he began to call the name of the Buddha. Then he put his palms together on his forehead. He passed away peacefully at Guangxing Temple in Tongzhou. This is now known as Dazhenxiang Temple in Mianzhou. He was fifty years old. That was the twenty-third day of the eleventh month of the first year of Baoding in the Zhou Dynasty. Before he passed away, the mountain where he lived collapsed for no reason in May, and dust and fog obscured the sky. The crowd was horrified and could not fathom the strangeness. In August, the villagers north of the mountain all saw his image coming from the mountain temple, riding in the air to the north. Banners and flowers were arranged in front, and monks followed behind. When they went to ask the temple, no one knew about it. At that time, Tuan went to Guangxing Temple to lecture, so he told him about it. Tuan said, 'This is my omen, it is not related to others.' When he finally passed away at this temple, it was indeed as he had predicted.", "The monk Tan Yan, whose surname was Xiahou, was from Nanyan Prefecture. When he was born, he already had teeth. The common people thought this was a strange phenomenon. He began to study at the age of seven and was extremely intelligent. At the age of fifteen, he was promoted to the position of state affairs officer. Whenever he had free time, he would listen to monks lecturing on the scriptures. At the age of eighteen, he was recommended as a scholar." ] }
才貢上鄴都。過聽光公法席。即稟歸戒。棄捨俗務專功佛理。學流三載績鄰前達。年二十三投光出家。即為受戒。聽涉無暇乃捐食息。然于藏旨有疑。通咨碩學並辭罔逮。遂開拓寰宇置立規猷。顧諸徒曰。吾從師積年心悟未決。賴因游意累日豁然有據。其猶低目面牆則冥無所解。延頸出戶則遠近斯見。由是講事無廢。毗贊玄理。聲辯雄亮言會時機。自齊鄭燕趙皆履神化。雖遭緣阻安苦無倦。常隨義學千僧有餘。出家居士近於五百。並恢廓道志戒禁居心。趙郡王高睿。上洛王高元海。膠州刺史杜弼。並齊朝懿戚重臣。留情敬奉。僕射祖孝徴奏為國都。緝諧道政不墜玄綱。而披散詞理言尚寡要。故經文繁富者。則指摘一句。用攝廣文。時人貴其通贍镕裁而簡衷矣。常于暇日私恨曰。昔在俗流尊戒不見。遂令世人無知污我凈戒。若不爾者應有所得。以開皇元年三月十八日。忽告侍人無常至矣。便誦唸彌勒佛聲氣俱盡。於時正中。旁僧同觀顏色怡悅。時年七十有九。卒于洺州盧氏宅。自衍之生也殊相感人。而立操貞直心用睿約。情及濟世。故積散所拯貧病為初。法利所被如行先授但見經像。必奉禮迎送。道遇貧陋。必悲憐垂泣。其謹質深信為若此也。又恒樂聽戒。生來兩闕。維摩勝鬘日緣一遍。辛腥臭物曾不臨矚。下氣逼流身
出戶外。以清凈僧房不為熏勃故也。未終之前。有夢見衍朱衣螺發頒垂於背。二童侍之升空而西北高逝。尋爾便終。時共以為天道者矣。
釋慧榮。姓顧氏。會稽山陰人也。梁高祖大通年。辭親出聽。時建初彭城盛弘成實。素未陳略即盡清辯。一眾同嗟便開令望。而稟性虛廓不指世務。惟以法事余全無敘。鄉邑二親哀其弱喪。數因行李寄以書信。榮得而焚之。顧諸友曰。余豈不懷乎。廢餘業也。書中但二字耳。復何開乎。人問是何。答吉兇也。如此積功三十餘載。不號義龍誓無返跡。自是專業勇鎧。聲稱彌遠。即而講悟。學者歸之。年至五十門人亦爾。乃大弘法席廣延緇素。時梁儲在坐素不識之。令問講者何名。乃抗聲曰。禹穴慧榮江東獨步。太子不識何謂儲君。一坐掩耳。以為彭亨之太甚也。榮從容如舊旁若無人。后與諸徒還歸故邑。其母尚在余並物故。乃喟然嘆曰。十五辭鄰故。五十還故鄰。少年不識我。長老無一人。本邑道俗欲光其價。而忌其言令也。大集諸眾令其豎義。榮曰。余學廣矣。輒豎恐致余詞。任眾舉其義門。然後標據。眾以其博達矜尚。乃令豎八十種好。謂必不能誦持。榮曰。舉眾無人也。斯乃文繁義可知耳。即部分上下。以法繩持。須臾牒數列名出體。僉雖難激蓋無成濟。晚又出都。相仍
【現代漢語翻譯】 現代漢語譯本：他外出是爲了不讓清凈的僧房被薰染。在臨終之前，他夢見衍穿著紅色的衣服，頭髮像螺一樣盤繞，垂在背上。兩個童子侍奉著他升空，向西北方向高飛而去。不久之後，他就去世了。當時人們都認為他是得道之人。
釋慧榮，姓顧，是會稽山陰人。梁高祖大通年間，他辭別父母出家。當時建初寺和彭城寺盛行弘揚成實宗。慧榮之前沒有做任何準備，就能清晰地辯論。眾人一同讚歎，認為他很有前途。但他天性淡泊，不關心世俗事務，只專注于佛法，其餘一概不問。家鄉的父母哀憐他年幼喪親，多次通過送信的人寄信給他。慧榮得到信后就燒掉了，對朋友們說：『我難道不思念他們嗎？但這些信會妨礙我的修行。信中不過是「吉兇」二字罷了，還有什麼可說的呢？』人們問這是什麼意思，他回答說是吉兇之事。就這樣積累功德三十多年，發誓不成就義龍之名絕不返回家鄉。從此專心修行，名聲越來越遠。之後開始講經說法，學者們都歸附於他。到了五十歲時，他的門徒也很多了。於是他大開法席，廣泛接納僧俗。當時梁太子也在座，但不認識慧榮。太子讓人問講經者是誰，慧榮高聲說：『我是禹穴慧榮，是江東第一人。太子不認識我，還算什麼儲君？』在座的人都摀住了耳朵，認為他太狂妄了。慧榮卻從容如舊，旁若無人。後來他與弟子們一起返回故鄉。他的母親還在，其餘親人都已去世。他感慨地說：『十五歲離開家鄉，五十歲回到家鄉。少年不認識我，年長的人也沒有一個了。』本鄉的僧俗想要抬高他的身價，但又忌憚他的言論。於是召集眾人讓他立義。慧榮說：『我學問很廣，隨便立義恐怕會超出我的本意。還是由大家舉出義門，然後我再加以闡述。』眾人認為他博學而又自負，於是讓他背誦八十種好，認為他一定不能背誦。慧榮說：『你們這些人中沒有人能做到。這只是文字繁瑣，意義卻很清楚罷了。』於是他分門別類，用佛法加以解釋。一會兒就列出條目，闡述要點。眾人雖然感到為難，但也沒有辦法。晚年他又來到都城，相繼弘法。
【English Translation】 English version: He went outdoors so as not to let the pure monastic dwelling be tainted. Before his death, he dreamed of Yan wearing red clothes, his hair coiled like a snail, hanging down his back. Two young attendants served him as he ascended into the sky and flew high to the northwest. Soon after, he passed away. At that time, people all thought he was a man of the Dao.
釋慧榮 (Shi Hui Rong, a monk's name), whose surname was 顧 (Gu), was a native of Shanyin in Kuaiji. During the Datong era of Emperor Gaozu of the Liang dynasty, he left his parents to become a monk. At that time, Jianchu Temple and Pengcheng Temple were flourishing in promoting the Chengshi School (成實宗). Hui Rong, without any prior preparation, could debate clearly. The crowd all praised him, thinking he had a promising future. However, he was by nature indifferent and did not care about worldly affairs, focusing only on the Dharma, and asking about nothing else. His parents in his hometown, grieving for his young loss of relatives, repeatedly sent letters to him through travelers. Hui Rong received the letters and burned them, saying to his friends, 'Do I not miss them? But these letters will hinder my practice. The letters contain only the two words 'good fortune and misfortune,' what else is there to say?' People asked what this meant, and he replied that it referred to matters of good and bad fortune. He accumulated merit in this way for more than thirty years, vowing never to return home unless he achieved the name of Yilong. From then on, he devoted himself to practice, and his reputation grew further and further. Later, he began to lecture on the scriptures, and scholars all came to him. By the age of fifty, he had many disciples. So he opened a large Dharma assembly, widely accepting monks and laypeople. At that time, the Crown Prince of Liang was also present, but he did not recognize Hui Rong. The Crown Prince had someone ask who the lecturer was, and Hui Rong said loudly, 'I am Hui Rong of Yuxue, the foremost in Jiangdong. The Crown Prince does not recognize me, what kind of heir apparent is he?' The people in attendance covered their ears, thinking he was too arrogant. Hui Rong remained calm as before, as if there was no one else present. Later, he returned to his hometown with his disciples. His mother was still alive, but the rest of his relatives had passed away. He sighed and said, 'I left my hometown at fifteen, and returned at fifty. The young people do not know me, and there is not a single elder left.' The monks and laypeople of his hometown wanted to raise his reputation, but they were also wary of his words. So they gathered the crowd and asked him to establish a doctrine. Hui Rong said, 'My learning is extensive, and if I establish a doctrine at will, it may exceed my original intention. It is better for everyone to propose a doctrine, and then I will elaborate on it.' The crowd thought he was learned and arrogant, so they asked him to recite the eighty minor marks of excellence (八十種好), thinking he would not be able to recite them. Hui Rong said, 'None of you can do this. This is just verbose writing, but the meaning is very clear.' So he categorized them and explained them with the Dharma. In a short while, he listed the items and explained the main points. Although the crowd felt embarrassed, there was nothing they could do. In his later years, he came to the capital again, successively promoting the Dharma.
講授。至德末年卒于楊都。
釋曇延。俗緣王氏。蒲州桑泉人也。世家豪族官曆齊周。而性協書籍鄉邦稱敘。年十六因游寺。聽妙法師講涅槃探悟其旨。遂舍俗服膺幽討深致。出言清越厲然不群。時在弱冠便就講說。詞辯優贍弘裕方雅。每云。佛性妙理為涅槃宗極。足為心神之遊玩也。延形長九尺五寸。手垂過膝。目光外發。長可尺餘。容止邕肅慈誘泛博。可謂堂堂然也視前直進顧必轉身。風骨陶融時共傳德。及進具后。器度日新機鑒俊拔。遐邇屬目。雖大觀奧典。而恐理在膚寸。乃更聽華嚴大論十地地持佛性寶性等諸部。皆超略前導統津準的。自顧影而言曰。與爾沉淪日久。飄泊何歸。今可挾道潛形精思出要。遂隱於南部太行山百梯寺。即所謂中朝山是也。時山中有薛居士者。學總玄儒多所該覽。聞延年少知道夙悟超倫。遂從而謁焉言謔相高未之揖謝。薛乃戲題四字。謂方圓動靜。命延體之。延應聲曰。方如方等城。圓如智慧日。動則識波浪。靜類涅槃室。薛驚異絕嘆曰。由來所未見。希世挺生。即斯人也。爾後恒來尋造質疑請義。延幽居靜志欲著涅槃大疏。恐有滯凡情。每祈誠寤寐。夜夢有人被于白服乘于白馬。鬃尾拂地而談授經旨。延手執馬鬃與之清論。覺后惟曰。此必馬鳴大士。授我義端。執鬃知其宗
【現代漢語翻譯】 現代漢語譯本：釋曇延，俗家姓王，是蒲州桑泉人。他出身於世代顯赫的家族，歷仕齊、周兩朝。他天性喜愛書籍，在鄉里間備受稱讚。十六歲時，因遊覽寺廟，聽妙法師講解《涅槃經》，領悟了其中的要旨，於是捨棄世俗，潛心研究佛法，深入探究其精髓。他說話聲音清亮，與衆不同。年紀輕輕就開始講經說法，言辭辯論優美豐富，弘揚佛法，方正典雅。他常說：『佛性的奧妙真理是涅槃宗的最高境界，足以讓心神在其中自由遊玩。』曇延身形高大，有九尺五寸，雙手下垂超過膝蓋。目光向外發散，長達一尺多。容貌舉止安詳莊重，慈祥誘導，博愛寬廣，真可謂是氣宇軒昂。他向前看時總是筆直前進，回頭時必定轉身。他的風度和品格融合，當時的人們都傳頌他的美德。等到受具足戒后，他的器度和見識日益更新，才智敏捷，遠近矚目。雖然博覽了深奧的典籍，但仍擔心對佛理的理解還很膚淺。於是又聽了《華嚴經》、《大論》、《十地經》、《地持經》、《佛性論》、《寶性論》等各種經典，都超越前人，成為統領佛法的準繩。他看著自己的影子說：『與你一同沉淪了很久，漂泊不定，不知歸向何處。現在可以隱藏身形，潛心修道，精思以求脫離苦海的要訣。』於是隱居在南部太行山的百梯寺，也就是所謂的中朝山。當時山中有一位薛居士，學識淵博，對玄學和儒學都有廣泛的涉獵。他聽說曇延年紀輕輕就懂得佛法，夙有領悟，超越常人，於是前去拜訪他，言語戲謔，想要勝過他，但沒有行禮。薛居士於是戲題四個字，『方圓動靜』，讓曇延來解釋。曇延應聲回答說：『方如方等城（指佛經），圓如智慧日（指佛的智慧），動則如識的波浪（指妄識），靜則如涅槃室（指涅槃的境界）。』薛居士驚異讚歎不已，說：『我從來沒有見過這樣的人，稀世之才，竟然出現在這裡。』此後，他經常來尋訪曇延，質疑請教。曇延隱居靜修，想要撰寫《涅槃經大疏》，擔心受到凡俗情感的干擾，於是虔誠祈禱。在睡夢中，夢見有人穿著白色的衣服，騎著白色的馬，馬鬃和馬尾拂地，向他講述經義。曇延手執馬鬃，與他清談。醒來后，他說：『這一定是馬鳴大士（一位偉大的佛教論師），向我傳授義理的開端。執鬃，是讓我知道他的宗旨。』 English version:釋曇延 (Shi Tan Yan, a Buddhist monk), whose secular surname was Wang, was a native of Sangquan in Puzhou. He came from a prominent family that had served in the Qi and Zhou dynasties. He had a natural love for books and was praised in his hometown. At the age of sixteen, while visiting a temple, he listened to the Venerable Miaofa lecturing on the Nirvana Sutra and grasped its essence. He then renounced the world, devoted himself to studying Buddhism, and deeply explored its essence. His voice was clear and distinct, setting him apart from others. He began lecturing at a young age, his words and arguments were beautiful and rich, promoting Buddhism in a proper and elegant manner. He often said, 'The wonderful truth of Buddha-nature is the ultimate realm of the Nirvana school, enough for the mind to roam freely within.' Tan Yan was tall, nine feet five inches in height, with hands that hung down past his knees. His eyes radiated outwards, extending more than a foot. His appearance and demeanor were serene and dignified, compassionate and guiding, broad and generous, truly a magnificent figure. He always walked straight forward and turned his whole body when looking back. His demeanor and character were harmonious, and people at the time praised his virtues. After receiving the full monastic precepts, his abilities and insights were renewed daily, and his intelligence was outstanding, attracting attention from far and wide. Although he had studied profound scriptures, he was still concerned that his understanding of Buddhist principles was superficial. Therefore, he listened to various scriptures such as the Avatamsaka Sutra (Huayan Jing), the Great Treatise (Da Lun), the Ten Bhumi Sutra (Shi Di Jing), the Bodhisattvabhumi Sutra (Di Chi Jing), the Treatise on Buddha-nature (Foxing Lun), and the Treatise on the Jewel Nature (Baoxing Lun), all of which surpassed previous interpretations and became the standard for guiding Buddhist teachings. He looked at his shadow and said, 'I have been sinking with you for a long time, drifting aimlessly, not knowing where to return. Now, I can hide my form, cultivate diligently, and think deeply to find the key to escaping the sea of suffering.' He then went into seclusion in the Baiti Temple on the southern Taihang Mountain, which is also known as Zhongchao Mountain. At that time, there was a layman named Xue in the mountain, who was knowledgeable and had a wide range of studies in metaphysics and Confucianism. He heard that Tan Yan was young but understood Buddhism, had innate enlightenment, and surpassed ordinary people, so he went to visit him, using playful words to try to surpass him, but did not bow in greeting. Xue then playfully wrote four characters, 'Square, Round, Movement, Stillness (Fang Yuan Dong Jing),' asking Tan Yan to interpret them. Tan Yan replied immediately, 'Square is like the Square-Equal City (referring to the Buddhist scriptures), round is like the Sun of Wisdom (referring to the wisdom of the Buddha), movement is like the waves of consciousness (referring to deluded consciousness), and stillness is like the Nirvana Chamber (referring to the state of Nirvana).' Xue was amazed and praised him endlessly, saying, 'I have never seen such a person before, a rare talent who has appeared in this world.' After that, he often came to visit Tan Yan, asking questions and seeking explanations. Tan Yan lived in seclusion and cultivated his mind, wanting to write a great commentary on the Nirvana Sutra, but was worried about being disturbed by worldly emotions, so he prayed sincerely. In a dream, he saw someone wearing white clothes, riding a white horse, with the horse's mane and tail sweeping the ground, explaining the meaning of the scriptures to him. Tan Yan held the horse's mane and had a clear discussion with him. After waking up, he said, 'This must be the Bodhisattva Ashvaghosa (Ma Ming Da Shi, a great Buddhist philosopher), who is teaching me the beginning of the meaning. Holding the mane is to let me know his purpose.'
【English Translation】 釋曇延 (Shi Tan Yan, a Buddhist monk), whose secular surname was Wang, was a native of Sangquan in Puzhou. He came from a prominent family that had served in the Qi and Zhou dynasties. He had a natural love for books and was praised in his hometown. At the age of sixteen, while visiting a temple, he listened to the Venerable Miaofa lecturing on the Nirvana Sutra and grasped its essence. He then renounced the world, devoted himself to studying Buddhism, and deeply explored its essence. His voice was clear and distinct, setting him apart from others. He began lecturing at a young age, his words and arguments were beautiful and rich, promoting Buddhism in a proper and elegant manner. He often said, 'The wonderful truth of Buddha-nature is the ultimate realm of the Nirvana school, enough for the mind to roam freely within.' Tan Yan was tall, nine feet five inches in height, with hands that hung down past his knees. His eyes radiated outwards, extending more than a foot. His appearance and demeanor were serene and dignified, compassionate and guiding, broad and generous, truly a magnificent figure. He always walked straight forward and turned his whole body when looking back. His demeanor and character were harmonious, and people at the time praised his virtues. After receiving the full monastic precepts, his abilities and insights were renewed daily, and his intelligence was outstanding, attracting attention from far and wide. Although he had studied profound scriptures, he was still concerned that his understanding of Buddhist principles was superficial. Therefore, he listened to various scriptures such as the Avatamsaka Sutra (Huayan Jing), the Great Treatise (Da Lun), the Ten Bhumi Sutra (Shi Di Jing), the Bodhisattvabhumi Sutra (Di Chi Jing), the Treatise on Buddha-nature (Foxing Lun), and the Treatise on the Jewel Nature (Baoxing Lun), all of which surpassed previous interpretations and became the standard for guiding Buddhist teachings. He looked at his shadow and said, 'I have been sinking with you for a long time, drifting aimlessly, not knowing where to return. Now, I can hide my form, cultivate diligently, and think deeply to find the key to escaping the sea of suffering.' He then went into seclusion in the Baiti Temple on the southern Taihang Mountain, which is also known as Zhongchao Mountain. At that time, there was a layman named Xue in the mountain, who was knowledgeable and had a wide range of studies in metaphysics and Confucianism. He heard that Tan Yan was young but understood Buddhism, had innate enlightenment, and surpassed ordinary people, so he went to visit him, using playful words to try to surpass him, but did not bow in greeting. Xue then playfully wrote four characters, 'Square, Round, Movement, Stillness (Fang Yuan Dong Jing),' asking Tan Yan to interpret them. Tan Yan replied immediately, 'Square is like the Square-Equal City (referring to the Buddhist scriptures), round is like the Sun of Wisdom (referring to the wisdom of the Buddha), movement is like the waves of consciousness (referring to deluded consciousness), and stillness is like the Nirvana Chamber (referring to the state of Nirvana).' Xue was amazed and praised him endlessly, saying, 'I have never seen such a person before, a rare talent who has appeared in this world.' After that, he often came to visit Tan Yan, asking questions and seeking explanations. Tan Yan lived in seclusion and cultivated his mind, wanting to write a great commentary on the Nirvana Sutra, but was worried about being disturbed by worldly emotions, so he prayed sincerely. In a dream, he saw someone wearing white clothes, riding a white horse, with the horse's mane and tail sweeping the ground, explaining the meaning of the scriptures to him. Tan Yan held the horse's mane and had a clear discussion with him. After waking up, he said, 'This must be the Bodhisattva Ashvaghosa (Ma Ming Da Shi, a great Buddhist philosopher), who is teaching me the beginning of the meaning. Holding the mane is to let me know his purpose.'
旨。語事則可知矣。便述疏說偈曰。歸命如來藏。不可思議法等。纘撰既訖。猶恐不合正理。遂持經及疏。陳于州治仁壽寺舍利塔前。燒香誓曰。延以凡度仰測聖心。銓釋已了具如別卷。若幽微深達愿示明靈。如無所感誓不傳授。言訖涅槃卷軸並放光明。通夜呈祥。道俗稱慶。塔中舍利又放神光。三日三夜輝耀不絕。上屬天漢下照山河。合境望光皆來謁拜。其光相所照。與妙法師大同。則師資通感也。乃表以聞。帝大悅敕延就講。既感徴瑞便長弘演。所著文疏詳之於世時諸英達僉議。用比遠公所制。遠乃文句愜當。世實罕加。而標舉宏綱通鏡長騖。則延過之久矣。周太祖素揖道聲尤相欽敬。躬事講主親聽清言。遠近馳萃觀採如市。而獲供事曾不預懷。性好恬虛罔干時政。大祖以百梯太遠咨省路艱。遂于中朝西嶺形勝之所。為之立寺。名曰云居。國俸給之通於聽眾。有陳躬使周弘正者。博考經籍辯逸懸河。遊說三國抗敘無擬。以周建德中年銜命入秦。帝訝其機捷舉朝恧采。敕境內能言之士不限道俗。及搜采巖穴遁逸高世者。可與弘正對論。不得墜於國風。時蒲州刺史中山公宇文氏。夙承令范。乃表上曰。曇延法師器識弘偉風神爽拔。年雖未立而英辯難繼者也。帝乃總集賢能期日釋奠。躬御禮筵朝宰畢至。時周國僧望二人
【現代漢語翻譯】 旨。這件事大概可以理解了。於是便撰述疏解和偈頌，說：『歸命如來藏（Tathagatagarbha，如來藏），不可思議法等。』撰寫完畢后，仍然擔心不符合正理，於是拿著經書和疏解，在州治仁壽寺的舍利塔前陳設，燒香發誓說：『延以凡夫的身份仰測聖心，詮釋已經完畢，具體內容如別卷所示。如果幽微之處能夠深達佛理，希望顯示明確的靈驗。如果沒有感應，誓不傳授。』說完，涅槃經卷軸便放出光明，整夜呈現祥瑞，僧俗大眾都稱頌慶賀。塔中的舍利又放出神光，三天三夜光輝照耀不絕。上達天河，下照山河，整個地區的人們都望著光明前來謁拜。其光相所照之處，與妙法師（Miaofa Master）的光相大同，則是師資之間相互感應。』於是上表稟告皇帝，皇帝非常高興，下令請曇延法師前去講經。曇延法師既然感應到祥瑞，便長期弘揚佛法。他所著的文疏詳細地流傳於世，當時許多英才都認為可以與慧遠（Huiyuan）大師所作的相比。慧遠大師的文句確實恰當，世上很少有人能超過。而曇延法師的文疏在標舉宏大的綱領，通達明鏡般的智慧方面，則超過慧遠大師很久了。周太祖（Zhou Taizu）一向敬重佛道之聲，尤其欽佩曇延法師，親自侍奉講席，親聽清凈的言論。遠近的人們都像趕集一樣前來觀看。而曇延法師獲得供養，從來沒有預先放在心上。他天性喜歡恬靜虛無，不干涉時政。周太祖認為百梯太遠，詢問政事路途艱難，於是在中朝西嶺形勝的地方，為他建立寺廟，名叫云居寺（Yunju Temple），用國家的俸祿來供給聽眾。有陳國的使者周弘正（Zhou Hongzheng），博覽經籍，辯才如懸河一般，遊說三國，抗辯敘述無人能比。在周建德年間，奉命進入秦國。皇帝驚訝他的機敏快捷，朝廷上下都感到羞愧。下令境內能言善辯之士，不限於僧俗，以及搜尋隱居在山洞中的高士，可以與周弘正對論，不得有損國風。當時蒲州刺史中山公宇文氏（Yuwen），一向秉承美好的風範，於是上表說：『曇延法師器識弘偉，風神爽拔，年齡雖然不大，但他的英辯難以有人能繼承。』皇帝於是總集賢能之士，約定日期舉行釋奠之禮，親自主持禮筵，朝廷大臣全部到場。當時周國德高望重的僧人有兩位。 English version: It could be understood that way. Then he composed commentaries and verses, saying: 'I take refuge in the Tathagatagarbha (Tathagatagarbha, the Womb of the Thus Come One), the inconceivable Dharma, etc.' After finishing the writing, he was still worried that it might not conform to the correct principles. So, he took the scriptures and commentaries, displayed them before the Sharira Stupa of Renshou Temple in the state capital, burned incense, and vowed: 'Yan, as an ordinary person, looks up to and tries to fathom the mind of the sage. The interpretation has been completed, and the details are in a separate volume. If the subtle and profound points can deeply reach the Buddhist principles, I hope to show clear efficacy. If there is no response, I vow not to transmit it.' After saying this, the Nirvana Sutra scrolls emitted light, presenting auspicious signs all night long. Monks and laypeople all praised and celebrated. The Sharira in the stupa also emitted divine light, shining continuously for three days and three nights. It reached the Milky Way above and illuminated the mountains and rivers below. People throughout the region looked at the light and came to pay homage. The light emitted was the same as that of Miaofa Master (Miaofa Master), which means that there was a mutual response between teacher and disciple.' So, he reported it to the emperor, who was very pleased and ordered Master Tan Yan to come and lecture on the scriptures. Since Master Tan Yan had sensed the auspicious signs, he promoted Buddhism for a long time. His written commentaries were widely circulated in the world. At that time, many talented people thought that they could be compared with the works of Master Huiyuan (Huiyuan). Master Huiyuan's sentences were indeed appropriate, and few people in the world could surpass them. However, Master Tan Yan's commentaries surpassed Master Huiyuan by a long time in terms of highlighting the grand outline and reaching the wisdom of a clear mirror. Emperor Zhou Taizu (Zhou Taizu) always respected the voice of Buddhism and Taoism, and especially admired Master Tan Yan. He personally attended the lecture seat and listened to the pure words. People from far and near came to watch like a market. However, Master Tan Yan never took the offerings he received to heart. He was naturally fond of tranquility and emptiness, and did not interfere in politics. Emperor Zhou Taizu thought that a hundred ladders were too far away, and it was difficult to inquire about political affairs. So, he built a temple for him in the scenic spot of Xiling in Zhongchao, named Yunju Temple (Yunju Temple), and used the national salary to supply the audience. There was Zhou Hongzheng (Zhou Hongzheng), an envoy from the Chen Kingdom, who had read extensively and had eloquence like a waterfall. He persuaded the three kingdoms, and no one could match his arguments and narratives. During the Jiande period of the Zhou Dynasty, he was ordered to enter the Qin Kingdom. The emperor was surprised by his quick wit, and the court was ashamed. He ordered the eloquent people in the territory, not limited to monks and laypeople, and searched for hermits hiding in caves, who could debate with Zhou Hongzheng, and must not damage the national style. At that time, Yuwen (Yuwen), the Duke of Zhongshan, the governor of Puzhou, had always adhered to good manners. So, he reported: 'Master Tan Yan has a broad mind and a refreshing spirit. Although he is young, his eloquence is difficult for anyone to inherit.' The emperor then gathered talented people and set a date for the Shidian ceremony, personally presiding over the ceremony, and all the court officials attended. At that time, there were two highly respected monks in the Zhou Kingdom.
【English Translation】 Here is the English translation of the provided text: Understood. The matter can then be known. Then he composed commentaries and verses, saying, 'I take refuge in the Tathagatagarbha (Tathagatagarbha, the Womb of the Thus Come One), the inconceivable Dharma, etc.' After completing the compilation, still fearing it might not accord with the correct principle, he presented the scripture and commentary before the Sharira Stupa of Renshou Temple in the state capital, burned incense, and vowed, 'Yan, with his ordinary capacity, looks up to and tries to fathom the sacred mind. The interpretation is now complete, as detailed in a separate volume. If the subtle and profound reaches the depths, may a clear and divine response be shown. If there is no response, I vow not to transmit it.' After speaking, the Nirvana scrolls emitted light, presenting auspicious signs throughout the night. Monks and laity alike praised and celebrated. The Sharira in the stupa also emitted divine light, shining continuously for three days and three nights. It reached the Milky Way above and illuminated the mountains and rivers below. People throughout the region, seeing the light, came to pay homage. The light's appearance was largely the same as that of Miaofa Master (Miaofa Master), indicating a mutual response between teacher and disciple. Then, he reported this to the emperor, who was greatly pleased and ordered Yan to lecture. Having received this auspicious sign, he extensively propagated the teachings. His written commentaries are widely known in the world. At the time, many talented individuals compared them to those composed by Master Huiyuan (Huiyuan). Huiyuan's words were indeed fitting, and few in the world could surpass them. However, in terms of highlighting the grand principles and possessing a clear, mirror-like understanding, Yan surpassed him by far. Emperor Zhou Taizu (Zhou Taizu) always respected the voice of the Dao and especially admired him, personally attending the lectures and listening to his pure words. People from far and near flocked to observe, like a marketplace. However, receiving offerings was never his intention. He was naturally fond of tranquility and emptiness, and did not interfere in politics. Taizu, considering that a hundred ladders were too far and consulting him was difficult, established a temple for him in the scenic location of Xiling in Zhongchao, named Yunju Temple (Yunju Temple), providing for the audience with state funds. There was Zhou Hongzheng (Zhou Hongzheng), an envoy from the Chen Dynasty, who was well-versed in scriptures and had eloquence like a flowing river. He traveled to the Three Kingdoms, and his arguments were unmatched. During the Jiande era of the Zhou Dynasty, he was sent to Qin. The emperor was amazed by his quick wit, and the entire court was ashamed. He ordered all eloquent individuals within the territory, regardless of whether they were monks or laypeople, and those reclusive scholars in caves, to debate with Hongzheng, without compromising the national style. At that time, Yuwen, the Duke of Zhongshan (Yuwen), the governor of Puzhou, who had long upheld good conduct, submitted a memorial, saying, 'Dhyana Master Tan Yan has a grand vision and a refreshing spirit. Although he is young, his eloquence is unmatched.' The emperor then gathered all the talented individuals and set a date for the Shidian ceremony, personally presiding over the ritual, with all the court officials in attendance. At that time, there were two highly respected monks in the Zhou Dynasty.
倫次登座。發言將訖尋被正難。徴據重疊投解莫通。帝及群僚一朝失色。延座居末第未忍斯慚。便不次而起。帝曰。位未至何事輒起。延曰。若是他方大士。可藉大德相臨。今乃遠國微臣小僧足堪支敵。延徑升高座。帝又曰。何為不禮三寶。答曰。自力兼擬。未假聖賢加助。帝大悅。正遂構情陳難。延乃引義開關。而正頗挾機呼叫前殿後。延乘勢挫拉事等摧枯。因即頂拜伏膺。慨知歸之晚。自陳雲。弟子三國履歷。訪可師之師。不言今日乃遇於此矣。即請奉而受戒。晝夜咨問永用宗之。及返陳之時。延所著義門並其儀貌。並錄以歸國。每夕北禮以為曇延菩薩焉。初正辭延日。預構風雲山海詩四十首。並抽拔奇思。用上于延。以留後別。及一經目竟不重尋。命筆和之。題如宿誦。酬同本韻。意寔弘通。正大服焉。更無陳對。乃跪而啟曰。愿示一言緘諸胸臆。延曰。為賓設席賓不坐。離人極遠熱如火。規矩之用皮中裹。正曰。此則常存意矣。帝以延悟發天真五眾傾則。便授為國統。使夫周壤導達。延又有功。至武帝將廢二教。極諫不從。便隱於太行山。屏跡人世。后帝召延出輔中使屢達。而確乎履操。更深巖處。累徴不獲。逮天元遘疾。追悔昔愆開立尊像。且度百二十人為菩薩僧。延預在上班。仍恨猶同俗相。還藏林藪。
隋文創業未展度僧。延初聞改政即事剃落。法服執錫來至王庭。面伸弘理未及敕慰。便先陳曰。敬問。皇帝四海為務無乃勞神。帝曰。弟子久思此意。所恨不周。延曰。貧道昔聞堯世。今日始逢云云。帝奉聞雅度欣泰本懷。共論開法之模孚化之本。延以寺宇未廣教法方隆。奏請度僧以應千二百五十比丘五百童子之數。敕遂總度一千餘人以副延請。此皇隋釋化之開業也。爾後遂多。凡前後別請度者。應有四千餘僧。周廢伽藍並請興復。三寶再弘功兼初運者。又延之力矣。移都龍首。有敕于廣恩坊給地。立延法師眾。開皇四年下敕改延眾可為延興寺。面對通衢。京城之東西二門。亦可取延名以為延興延平也。然其名為世重。道為帝師。而欽承若此。終古罕類。昔中天佛履之門。遂曰瞿曇之號。今國城奉延所諱。亞是其倫。又改本住云居。以為棲巖寺。敕大樂令齊樹提。造中朝山佛曲。見傳供養。延安其寺宇結眾成業。敕赍蠟燭。未及將爇而自然發焰。延奇之。以事聞帝。因改住寺可為光明也。延曰。弘化須廣。未可自專以額。重奏別立一所。帝然之。今光明寺是也。其幽顯呈祥例率如此。至六年亢旱朝野荒然。敕請三百僧于正殿祈雨。累日無應。帝曰。天不降雨有何所由。延曰。事由一二。帝退與僚宰議之。不達意故。敕
【現代漢語翻譯】 現代漢語譯本：隋文帝剛開始創業時，還沒有大規模地度僧（允許僧人出家）。釋延（法師名）剛聽說改朝換代的訊息，就立刻剃髮出家。他身著袈裟，手持錫杖，來到朝廷。他當面向皇帝闡述弘揚佛法的道理，還沒等皇帝出言慰問，他就先說道：『請問陛下，您以治理天下為己任，恐怕非常勞神吧？』皇帝說：『朕一直有這個想法，只是擔心做得不夠周全。』釋延說：『貧僧過去只聽說堯舜盛世，今天才真正遇到啊。』皇帝聽了非常高興，正合他的心意。他們一起商議如何開創佛法，以及如何以佛法教化百姓的根本。釋延認為寺廟還不夠多，教法才剛剛開始興盛，於是上奏請求度僧，以應一千二百五十比丘（出家男子）和五百童子（未成年出家男子）的數量。皇帝下令總共度一千多人，以滿足釋延的請求。這就是隋朝弘揚佛法的開端。此後，度僧之事就多了起來。總計前後另外請求度僧的，應該有四千多僧人。他還請求恢復周朝被廢棄的寺廟。三寶（佛、法、僧）得以再次弘揚，其功勞堪比開創之初，這又是釋延的功勞啊。遷都到龍首原后，皇帝下令在廣恩坊劃撥土地，建立釋延法師的僧團。開皇四年，下令將釋延的僧團改為延興寺。寺廟面對著通衢大道。京城的東、西二門，也可以取釋延的名字，分別命名為延興門和延平門。由此可見，釋延的名聲為世人所敬重，他的地位如同皇帝的老師，而皇帝對他的敬重如此，自古以來都很少有這樣的例子。過去，中天竺（古印度）以佛陀所履之門，稱作瞿曇（佛陀的姓氏）之號。現在國家和都城奉釋延之名，幾乎可以與之相比。又將釋延原本居住的云居寺，改為棲巖寺。皇帝命令大樂令齊樹提，創作中朝山佛曲，用以供養。釋延在寺廟裡安頓下來，結集僧眾，成就事業。皇帝賜予蠟燭，還沒等點燃，蠟燭就自然發光。釋延覺得很神奇，將此事稟告皇帝。因此將居住的寺廟改為光明寺。釋延說：『弘揚佛法需要廣泛進行，不能只侷限於一個寺廟。』他再次上奏請求另外建立一所寺廟。皇帝同意了。現在光明寺就是這樣建立起來的。諸如此類幽冥中顯現祥瑞的事情，大體都是這樣。到了開皇六年，發生嚴重的旱災，朝廷和民間都非常困苦。皇帝下令請三百僧人在正殿祈雨。多日沒有應驗。皇帝說：『上天不降雨，是什麼原因呢？』釋延說：『事情的原因在於一二。』皇帝退朝後與僚屬宰相商議此事，但沒有明白釋延的意思，於是下令……
【English Translation】 English version: When Emperor Wen of the Sui Dynasty first started his reign, he had not yet extensively ordained monks. As soon as Shi Yan (name of a Dharma master) heard the news of the dynastic change, he immediately shaved his head and became a monk. Dressed in monastic robes and holding a staff, he came to the royal court. He directly expounded the principles of propagating Buddhism to the emperor. Before the emperor could offer words of comfort, he first said, 'May I ask, Your Majesty, you take governing the empire as your duty, are you not very tired?' The emperor said, 'I have long had this idea, but I am worried that I have not done enough.' Shi Yan said, 'In the past, this humble monk only heard of the golden age of Yao and Shun, but today I have truly encountered it.' The emperor was very pleased to hear this, which was in line with his own thoughts. Together, they discussed how to initiate the flourishing of the Dharma and the fundamental principles of how to edify the people with Buddhism. Shi Yan believed that there were not enough temples and that the Dharma was just beginning to flourish, so he requested the ordination of monks to meet the number of one thousand two hundred and fifty Bhikkhus (ordained men) and five hundred novices (underage ordained men). The emperor ordered the ordination of more than one thousand people in total to fulfill Shi Yan's request. This was the beginning of the Sui Dynasty's promotion of Buddhism. Thereafter, the ordination of monks became more frequent. In total, there should be more than four thousand monks who were additionally requested to be ordained. He also requested the restoration of the temples that were abandoned during the Zhou Dynasty. The Three Jewels (Buddha, Dharma, Sangha) were able to be propagated again, and his contribution was comparable to the beginning of the dynasty, which was again due to Shi Yan's efforts. After the capital was moved to Longshou Plain, the emperor ordered that land be allocated in Guang'en Ward to establish the Sangha of Dharma Master Shi Yan. In the fourth year of the Kaihuang era, an order was issued to change Shi Yan's Sangha to Yanxing Temple. The temple faced the main thoroughfare. The east and west gates of the capital city could also take Shi Yan's name and be named Yanxing Gate and Yanping Gate respectively. From this, it can be seen that Shi Yan's reputation was respected by the world, and his status was like the emperor's teacher, and the emperor's respect for him was so great that there have been few such examples throughout history. In the past, Central India (ancient India) referred to the gate where the Buddha walked as the title of Gautama (Buddha's surname). Now the country and capital honor Shi Yan's name, which is almost comparable to it. Also, Yunju Temple, where Shi Yan originally lived, was changed to Qiyan Temple. The emperor ordered Qi Shuti, the director of the Great Music Bureau, to compose the Central Dynasty Mountain Buddhist music for offering. Shi Yan settled in the temple, gathered the Sangha, and accomplished his career. The emperor bestowed candles, and before they could be lit, they naturally emitted light. Shi Yan felt it was miraculous and reported the matter to the emperor. Therefore, the temple where he lived was changed to Guangming Temple (Temple of Light). Shi Yan said, 'The propagation of Buddhism needs to be carried out extensively and cannot be limited to one temple.' He again requested to establish another temple. The emperor agreed. This is how Guangming Temple was established. Such auspicious events manifested in the unseen realm were generally like this. In the sixth year of the Kaihuang era, there was a severe drought, and the court and the people were very distressed. The emperor ordered three hundred monks to pray for rain in the main hall. After many days, there was no response. The emperor said, 'Why does Heaven not send rain?' Shi Yan said, 'The reason for the matter lies in one or two.' The emperor withdrew from the court and discussed the matter with his officials and prime ministers, but they did not understand Shi Yan's meaning, so he ordered...
京兆太守蘇威。問延一二所由。答曰。陛下萬機之主。群臣毗贊之官。並通治術俱愆玄化。故雨與不雨。事由一二耳。帝遂躬事祈雨。請延于大興殿登御座南面授法。帝及朝宰。五品已上咸席地。北面而受八戒。戒授才訖日正中時。天有片雲鬚臾遍佈便降甘雨。遠邇咸感。帝悅之。賜絹三百段。而延虛懷物我不滯客主為心。凡有資財散給悲敬。故四遠飄寓投告偏多。一時糧粒將盡。寺主道睦告云。僧料可支兩食。意欲散眾。延曰。當使都盡方散耳。明旦文帝果送米二十車。大眾由是安堵。惑者謂延有先見之明。故停眾待供。未幾帝又遺米五百石。於時年屬饑薦。賴此僧侶無改。帝既稟為師父之重。又敕密戚懿親咸受歸戒。至於食息之際。帝躬奉飲食手御衣裳。用敦弟子之儀。加敬情不能已。其為時君禮重。又此類也。敕又拜為平第沙門。有犯刑網者。皆對之泣淚。令彼折伏從化或投跡山林不敢容世者。以隋開皇八年八月十三日終於所住。春秋七十有三矣。臨終遺啟文帝曰。延逢法王御世偏荷深恩。往緣業淺早相乖背。仰愿至尊。護持三寶。始終莫貳。但末代凡僧雖不如法。簡善度之自招勝福。帝聞之哀慟敕王公已下。並往臨吊。並罷朝三日。贈物五百段。設千僧齋。初延康日。告門人曰。吾亡后。以我此身且施禽狩。
余骸依法焚揚。無留殘骨以累看守。弟子沙門童真。洪義通幽覺朗道遜玄琬法常等。一代名流。並文武職僚如滕王等。例咸被髮。徒跣而從喪至於林所。登又下敕。於終南焚地。設三千僧齋。齋訖焚之。天色清朗無雲而降細雨。若阇毗如來之狀也。大眾驚嗟得未曾有也。又隋文學呂叔挺。美其哀榮碑其景行。文如別集。然延恒以西方為正任。語默之際注想不移。侍人觀之若在深定。屬大漸之始。寺側有任金寶者。父子信向。云見空中幡蓋列于柩前。兩行而引。從延興寺南達于山西。斯亦幽冥葉贊。諒非徒擬。自延之蒞道。勢總權衡。而卑牧自居克念成治。解冠群術行動物情故為七眾心師。豈止束形加敬。及聞薨背無不涕零。各修銘誄讚揚盛業。時內史薛道衡。白吊云。延法師。弱齡舍俗。高蹈塵表。志度恢弘。理識精悟。靈臺神㝢。可仰而不可窺。智海法源。可涉而不可測。同夫明鏡矚照不疲。譬彼洪鐘有來斯應。往逢道喪玄維落紐。棲志幽巖確乎不拔。高位厚禮。不能回其慮。嚴威峻法。未足懼其心。經行宴坐夷險莫二。戒德律儀始終如一。聖皇啟運像法再興。卓爾緇衣郁為稱首。屈宸極之重。伸師資之義。三寶由其弘護。二諦藉以宣揚。信足追蹤澄什超邁安遠。不意法柱忽傾仁舟遽沒。匪直悲纏四部。固亦酸感一
{ "translations": [ "餘下的遺骸按照佛法火化揚撒，不留下任何殘餘的骨頭來給看守者增加負擔。弟子沙門童真（出家人的通稱），洪義，通幽，覺朗，道遜，玄琬，法常等人，都是當時的名流。還有文武官員，如滕王等，都按照禮儀披散頭髮，光著腳跟隨送葬隊伍到達火化地點。皇上下令在終南山的火化地點設定三千僧人的齋飯。齋飯完畢后開始火化。當時天空晴朗無雲，卻降下細雨，如同阇毗（火化）如來佛祖的景象。大眾驚歎，覺得是前所未有的事情。隋朝文學家呂叔挺，讚美他的哀榮，為他撰寫碑文，記錄他的高尚品行，文章收錄在別集中。然而，延法師一直以西方凈土為自己的歸宿，無論說話還是沉默，他的心念都專注於此，毫不動搖。侍奉他的人看到他，就像他處於深深的禪定之中。在他臨終之際，寺廟旁邊有個叫任金寶的人家，父子都非常信奉佛法，他們說看到空中有幡蓋排列在靈柩前，分成兩行引導，從延興寺南邊一直延伸到山西。這也可以說是幽冥之中對他的讚揚，並非虛構。自從延法師主持佛法以來，他掌握著總體的權力，卻以卑微的身份自居，認真思考如何治理。他精通各種技藝，行動合乎萬物的情理，因此成為七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）的心靈導師，豈止是表面上的尊敬。當人們聽到他去世的訊息，沒有不流淚的，都各自撰寫銘文和誄文，讚揚他的盛大功業。當時內史薛道衡上表弔唁說：『延法師，從小就捨棄世俗，高尚地超越塵世。他的志向和度量寬廣宏大，對佛理的理解精深透徹。他的心靈境界高深莫測，令人仰慕而無法窺探。他的智慧如海，佛法如源，深不可測。他就像一面明鏡，照亮一切而不疲倦；又像一口洪鐘，有感應就回應。他經歷了佛法衰敗，玄妙的綱紀鬆弛的時代，卻堅定地棲息在幽靜的山巖中，毫不動搖。高官厚祿不能改變他的想法，嚴厲的威勢和峻酷的刑法也不足以讓他感到恐懼。無論是經行還是宴坐，他都一樣平靜安穩。他遵守戒律，始終如一。聖明的皇上開創新的時代，佛法再次興盛，他卓然不群，成為僧侶中的傑出代表。皇上降低自己的身份，表達師生的情誼。三寶（佛、法、僧）因為他的弘揚和護持而得到發展，二諦（世俗諦和勝義諦）也藉由他而得以宣揚。他完全可以追趕鳩摩羅什和超越慧遠和曇安。沒想到佛法的棟樑忽然倒塌，慈悲的船隻突然沉沒。不僅僅是四部弟子感到悲傷，也深深地觸動了一", "世之人。』」" ], "english_translations": [ "The remaining remains were cremated and scattered according to the Dharma, leaving no residual bones to burden the caretakers. Disciples such as the Shramana (general term for monks) Tongzhen, Hongyi, Tongyou, Juelang, Daoxun, Xuanwan, Fachang, and others were all famous figures of their time. There were also civil and military officials, such as Prince Teng, who, according to etiquette, let their hair down and followed the funeral procession barefoot to the cremation site. The Emperor ordered a vegetarian feast for three thousand monks to be set up at the cremation site in Zhongnan Mountain. After the feast, the cremation began. The sky was clear and cloudless, yet a fine rain fell, resembling the cremation (Jhapita) of the Tathagata Buddha. The crowd was amazed, feeling it was an unprecedented event. Lu Shuting, a writer of the Sui Dynasty, praised his sorrowful honor and wrote an inscription for him, recording his noble conduct, which was included in a separate collection. However, Master Yan always regarded the Western Pure Land as his destination, and whether speaking or silent, his mind was focused on it, unwavering. Those who served him saw him as if he were in deep Samadhi. As he approached his death, a family named Ren Jinbao, who lived next to the temple, father and son, were very devoted to Buddhism. They said they saw banners and canopies arranged in the sky before the coffin, leading in two rows, extending from the south of Yanxing Temple to Shanxi. This can also be said to be a praise from the netherworld, not a fabrication. Since Master Yan presided over the Dharma, he held overall power, yet he humbled himself and carefully considered how to govern. He was proficient in various skills and acted in accordance with the principles of all things, thus becoming the spiritual teacher of the seven assemblies (Bhikkhus, Bhikkhunis, Shramaneras, Shramanerikas, Shikshamanas, Upasakas, Upasikas), not just receiving superficial respect. When people heard the news of his death, none did not shed tears, and they all wrote inscriptions and eulogies, praising his great achievements. At that time, the Inner Secretary Xue Daoheng submitted a memorial of condolence, saying: 'Master Yan, abandoned the secular world at a young age, transcending the mundane with nobility. His aspirations and measure were broad and grand, and his understanding of Buddhist principles was profound and thorough. His spiritual realm was deep and immeasurable, inspiring admiration but impossible to fathom. His wisdom was like the sea, and the Dharma was like a source, unfathomable. He was like a clear mirror, illuminating everything without fatigue; and like a great bell, responding to every stimulus. He experienced an era of decline in the Dharma, when the subtle principles were loosened, yet he steadfastly dwelled in the secluded mountain rocks, unwavering. High positions and generous rewards could not change his mind, and severe power and harsh punishments were not enough to make him fear. Whether walking or sitting, he was equally calm and stable. He observed the precepts and discipline consistently from beginning to end. The wise Emperor inaugurated a new era, and the Dharma flourished again. He stood out among the monks, becoming an outstanding representative. The Emperor lowered his status to express the relationship between teacher and student. The Three Jewels (Buddha, Dharma, Sangha) were developed because of his promotion and protection, and the Two Truths (conventional truth and ultimate truth) were also propagated through him. He could completely catch up with Kumarajiva and surpass Huiyuan and Tan'an. Unexpectedly, the pillar of the Dharma suddenly collapsed, and the ship of compassion suddenly sank. Not only were the four assemblies saddened, but also deeply touched a" "ll people.'" ] }
人。師等杖錫挈瓶承風訓導。升堂入室具體而微。在三之情理百恒慟。往矣奈何。其為時賢珍敬如此。所著涅槃義疏十五卷。寶性勝鬘仁王等疏各有差。其門人弟子紹緒厥風。具見別傳。
釋慧遠姓李氏。燉煌人也。后居上黨之高都焉。天縱疏朗儀止沖和。局度通簡崇覆高邈。幼喪其父與叔同居。偏蒙提誘示以仁孝。年止三歲心樂出家。每見沙門愛重崇敬。七歲在學功逾常百。神志峻爽見稱明智。十三辭叔。往澤州東山古賢谷寺。時有華陰沙門僧思禪師。見而度之。思練行高世眾所宗仰。語遠云。汝有出家之相。善自愛之。初令誦經。隨事訓誨。六時之勤未勞呼策。登為虐暴不安。攜以南詣懷州北山丹谷。每以經中大義問師。皆是玄隱。深知長有成器也。年十六。師乃令隨阇梨湛律師往鄴。大小經論普皆博涉。隨聽深隱特蒙賞異。而偏重大乘以為道本。年滿進具。又依上統為和上。順都為阇梨。光師十大弟子併爲證戒。時以為聲榮之極者也。便就大隱律師聽四分律。流離請誨五夏席端。淘簡精粗差分軌轍。滅諍揵度前後起紛。自古相傳莫曉來意。遠乃剖析約斷。位以單重。原鏡始終。判之即離。皆理會文合。今行誦之。末專師上統。綿篤七年。迥洞至理爽拔微奧。負笈之徒相諠亙道。講悟繼接不略三餘。沐道成
【現代漢語翻譯】 現代漢語譯本：
人們都像對待老師一樣，拄著錫杖，拿著瓶子，接受他的教導。他升堂入室，所講的精微而具體。人們對他逝去的三番五次的情感，以及長久的悲痛，都表達著『往矣奈何』（逝去又有什麼辦法呢）的惋惜。當時有賢能的人都如此珍視和尊敬他。他所著的《涅槃義疏》有十五卷。《寶性論》、《勝鬘經》、《仁王經》等疏各有不同。他的門人弟子繼承了他的學風，具體情況可以參見其他傳記。
釋慧遠，姓李，是敦煌人。後來居住在上黨的高都。他天性開朗，儀態安詳平和。氣度通達簡明，崇尚高遠。幼年喪父，與叔父同住。特別受到叔父的引導，教導他仁義孝道。年僅三歲時，就喜歡出家。每次見到沙門，都非常喜愛和尊敬。七歲開始學習，學習效率超過常人百倍。神志清明，被稱讚為明智。十三歲時，他告別叔父，前往澤州東山古賢谷寺。當時有華陰的沙門僧思禪師，見到他后就度他出家。僧思禪師修行精進，受到世人的尊敬和仰慕。他對慧遠說：『你有出家人的相貌，要好好愛護自己。』最初讓他誦經，隨時教導他。即使是六時精進的修行，也不需要督促。僧思禪師因為當地暴虐不安，就帶著慧遠南下，前往懷州北山丹谷。僧思禪師經常用經中的大義來問慧遠，慧遠都能給出玄妙深刻的解答。僧思禪師深深知道慧遠將來會有所成就。十六歲時，僧思禪師就讓他跟隨阇梨湛律師前往鄴城。大小經論，慧遠都廣泛涉獵。聽講時，對於深奧隱晦的內容，慧遠特別能夠理解，並受到讚賞。但他特別重視大乘佛教，認為這是修道的根本。成年後，慧遠受具足戒。又依止上統為和尚，順都為阇梨。光師的十大弟子都作為證戒人。當時人們認為這是極高的榮譽。之後，慧遠就跟隨大隱律師聽講《四分律》。他流離各地，虛心請教，五年時間都在席位末端。他仔細篩選精粗，區分軌轍。對於滅諍揵度前後引起的紛爭，自古相傳，沒有人明白其中的含義。慧遠於是剖析約斷，按照單重來定位，追溯本源，判斷之後立即分離。都符合道理和文義。現在人們還在誦讀他所著的律學著作。後來他專門師從上統，七年時間裡，精研至理，領悟微妙奧義。揹著書箱求學的學生，喧鬧著遍佈道路。講經說法，接連不斷，沒有絲毫懈怠。沐浴在佛道之中，成就了...
【English Translation】 English version:
People treated him like a teacher, carrying a staff and a water bottle, receiving his teachings. He ascended to the hall and entered the room, his lectures being both subtle and concrete. The people's repeated emotions and lasting grief over his passing expressed the regret of 'What can be done now that he is gone?' The wise men of the time cherished and respected him so much. His commentary on the Nirvana Sutra (Nirvana Yishu) consists of fifteen volumes. The commentaries on the Ratnagotravibhāga (Baoxing Lun), Śrīmālādevī Siṃhanāda Sūtra (Shengman Jing), and Benevolent Kings Sutra (Renwang Jing) each have their differences. His disciples inherited his style of learning, the details of which can be found in other biographies.
Śramaṇa Huìyuǎn (釋慧遠), whose surname was Lǐ (李), was a native of Dunhuang (燉煌). Later, he resided in Gaodu (高都) in Shangdang (上黨). He was naturally open-minded, with a serene and peaceful demeanor. His temperament was understanding and straightforward, and he admired loftiness. He lost his father at a young age and lived with his uncle. He received special guidance from his uncle, who taught him benevolence and filial piety. At the young age of three, he loved to become a monk. Every time he saw a śramaṇa, he showed great affection and respect. At the age of seven, he began his studies, and his learning efficiency exceeded that of ordinary people by a hundredfold. His mind was clear, and he was praised for his wisdom. At the age of thirteen, he bid farewell to his uncle and went to the Guxian Valley Temple (古賢谷寺) in Dongshan (東山), Zezhou (澤州). At that time, there was a śramaṇa named Sengsi (僧思) from Huayin (華陰), who ordained him upon seeing him. Dhyana Master Sengsi's practice was advanced, and he was respected and admired by the world. He said to Huìyuǎn, 'You have the appearance of a monk, take good care of yourself.' Initially, he had him recite scriptures and taught him as needed. Even with diligent practice six times a day, he did not need to be urged. Because the local area was tyrannical and unstable, Dhyana Master Sengsi took Huìyuǎn south to Dangu (丹谷) in Beishan (北山), Huaizhou (懷州). Dhyana Master Sengsi often asked Huìyuǎn about the profound meanings in the scriptures, and Huìyuǎn was able to give profound and subtle answers. Dhyana Master Sengsi deeply knew that Huìyuǎn would achieve great things in the future. At the age of sixteen, Dhyana Master Sengsi had him follow Ācārya Zhàn (湛) to Ye (鄴). Huìyuǎn extensively studied both major and minor scriptures. When listening to lectures, he was particularly able to understand the profound and obscure content and was praised for it. However, he particularly valued Mahayana Buddhism, believing it to be the foundation of the path. After reaching adulthood, Huìyuǎn received the full monastic precepts. He also relied on Shangtong (上統) as his Upadhyaya and Shundu (順都) as his Ācārya. The ten great disciples of Master Guang (光) all served as precept witnesses. At that time, people considered this to be the highest honor. After that, Huìyuǎn followed Vinaya Master Dayin (大隱) to listen to lectures on the Dharmaguptaka Vinaya (Sifenlü 四分律). He traveled to various places, humbly seeking instruction, spending five years at the end of the seat. He carefully selected the refined and the coarse, distinguishing the tracks. Regarding the disputes caused by the Saṃghāvaśeṣa offenses before and after, traditionally no one understood their meaning. Huìyuǎn then analyzed and judged, positioning them according to single or multiple offenses, tracing the origin, and separating them immediately after judgment. All of this was in accordance with reason and the text. Now people are still reciting his works on Vinaya. Later, he specialized in studying with Shangtong (上統) for seven years, thoroughly researching the ultimate principles and understanding the subtle and profound meanings. Students carrying books on their backs clamored and filled the roads. Giving lectures and explanations continued without interruption, without the slightest懈怠. Immersed in the Buddhist path, he achieved...
器量非可算。乃攜諸學侶。返就高都之清化寺焉。眾緣歡慶嘆所未聞。各出金帛為之興會。講堂寺宇一時崇敞。韓魏士庶通共榮之。及承光二年春。周氏克齊便行廢教。敕前修大德並赴殿集。武帝自升高座序廢立義。命章云。朕受天命養育兆民。然世弘三教其風彌遠。考定至理多皆愆化。並令廢之。然其六經儒教文弘治術。禮義忠孝於世有宜。故須存立。且自真佛無像。則在太虛遙敬表心。佛經廣嘆而有圖塔崇麗。造之致福此實無情。何能恩惠。愚民向信傾竭珍財廣興寺塔。既虛引費不足以留。凡是經像盡皆廢滅。父母恩重沙門不敬。勃逆之甚國法豈容。並退還家用崇孝始。朕意如此。諸大德謂理何如。於時沙門大統法上等五百餘人咸以帝為王力決諫難從。僉各默然。下敕頻催答詔。而相看失色都無答者。遠顧以佛法之寄四眾是依。豈以杜言情謂理伏。乃出衆答曰。陛下統臨大域。得一居尊。隨俗致詞憲章三教。詔云。真佛無像。信如誠旨。但耳目生靈。賴經聞佛籍像表真。若使廢之無以興敬。帝曰虛空真佛。咸自知之。未假經像。遠曰。漢明已前經像未至。此土眾生何故不知虛空真佛。帝時無答。遠曰。若不籍經教自知有法。三皇已前未有文字。人應自知五常等法。爾時諸人何為但識其母不識其父。同於禽狩。帝亦
無答。遠又曰。若以形像無情事之無福故須廢者。國家七廟之像。豈是有情而妄相尊事。武帝不答此難。乃云。佛經外國之法。此國不須廢而不用。七廟上代所立。朕亦不以為是。將同廢之。遠曰。若以外國之經非此用者。仲尼所說出自魯國。秦晉之地亦應廢而不行。又以七廟為非將欲廢者。則是不尊祖考。祖考不尊則昭穆失序。昭穆失序則五經無用。前存儒教其義安在。若爾則三教同廢。將何治國。帝曰。魯邦之與秦晉。雖封域乃殊。莫非王者一化。故不類佛經。七廟之難帝無以通。遠曰。若以秦魯同遵一化經教通行者。震旦之與天竺。國界雖殊。莫不同在閻浮。四海之內輪王一化。何不同遵佛經。而令獨廢。帝又無答。遠曰。詔云。退僧還眾崇孝養者。孔經亦云。立身行道以顯父母即是孝行。何必還家方名為孝。帝曰。父母恩重交資色養。棄親向疏未成至孝。遠曰。若如來言。陛下左右皆有二親。何不放之。乃使長役五年不見父母。帝曰。朕亦依番。上下得歸侍奉。遠曰。佛亦聽僧冬夏隨緣修道春秋歸家侍養。故目連乞食餉母。如來擔棺臨葬。此理大通未可獨廢。帝又無答。遠抗聲曰。陛下今恃王力自在破滅三寶。是邪見人。阿鼻地獄不揀貴賤。陛下何得不怖。帝勃然作色大怒。直視於遠曰。但令百姓得樂。朕亦
【現代漢語翻譯】 現代漢語譯本 無答。慧遠又說：『如果因為佛像和無情的事物沒有福報就應該廢除，那麼國家七廟（供奉祖先的廟宇）的塑像，難道是有情識的嗎？卻被您如此尊崇供奉。』武帝沒有回答這個詰難，而是說：『佛經是外國的教法，我國不需要，所以要廢除不用。七廟是前代建立的，我也不認為是正確的，打算一同廢除。』慧遠說：『如果因為外國的經典不適合我國使用，那麼孔子所說的話出自魯國，秦國和晉國也應該廢除而不實行。』又認為七廟不對而想要廢除，那就是不尊重祖先。祖先不被尊重，那麼昭穆（宗廟中祖先牌位的排列次序）就會失去秩序。昭穆失去秩序，那麼五經（《詩》、《書》、《禮》、《易》、《春秋》）就沒有用處。之前儲存儒教的意義又在哪裡呢？如果這樣，那麼三教（儒、釋、道）一同被廢除，將用什麼來治理國家？』皇帝說：『魯國和秦晉，雖然疆域不同，但都在王者教化之內，所以和佛經不一樣。』對於七廟的詰難，皇帝無法辯駁。慧遠說：『如果因為秦魯都遵從統一的教化，經典教義可以通行，那麼震旦（中國）和天竺（印度），國界雖然不同，但都同在閻浮提（世界）。四海之內，輪王（擁有統治世界的理想君王）實行統一的教化，為什麼不同樣遵從佛經，而要單獨廢除呢？』皇帝又無話可說。慧遠說：『詔書中說，讓僧人還俗，崇尚孝道。孔子的經典也說，樹立德行，施行正道，使父母顯揚，就是孝行。何必一定要還家才叫做孝順呢？』皇帝說：『父母恩情深重，需要用物質和美色來供養。拋棄親人而親近疏遠的人，不能算是最好的孝道。』慧遠說：『如果像您所說，陛下左右的人都有父母雙親，為什麼不放他們回家呢？卻讓他們長期服役五年不見父母。』皇帝說：『我也讓他們輪流回家侍奉。』慧遠說：『佛也允許僧人在冬夏隨緣修行，春秋回家侍奉父母。所以目連（佛陀弟子）乞食供養母親，如來（佛陀）親自抬棺安葬。這個道理非常明白，不應該單獨廢除。』皇帝又無話可說。慧遠大聲抗議說：『陛下現在依仗王權，隨意破壞佛法僧三寶，是邪見之人。阿鼻地獄（佛教中最底層的地獄）不分貴賤，陛下怎麼能不害怕呢？』皇帝勃然變色，非常憤怒，直視著慧遠說：『只要百姓能夠快樂，我即使下地獄又有什麼關係！』
【English Translation】 English version There was no reply. Huiyuan further said, 'If images and insentient things are to be abolished because they have no merit, then are the images in the ancestral temples of the state sentient beings, that you so reverently serve them?' Emperor Wu did not answer this challenge, but said, 'The Buddhist scriptures are foreign teachings, which this country does not need, so they should be abolished and not used. The ancestral temples were established by previous dynasties, and I do not think they are correct either, and intend to abolish them together.' Huiyuan said, 'If foreign scriptures are not suitable for use in this country, then the words of Confucius originated in the state of Lu, and the states of Qin and Jin should also be abolished and not practiced.' Furthermore, considering the ancestral temples to be incorrect and wanting to abolish them is disrespecting the ancestors. If the ancestors are not respected, then the order of zhaomu (the arrangement of ancestral tablets in the ancestral temple) will be lost. If the order of zhaomu is lost, then the Five Classics (the Book of Poetry, the Book of Documents, the Book of Rites, the Book of Changes, and the Spring and Autumn Annals) will be useless. Where is the meaning of preserving Confucianism before? If so, then the three teachings (Confucianism, Buddhism, and Taoism) will be abolished together, what will be used to govern the country?' The emperor said, 'Although the territories of Lu, Qin, and Jin are different, they are all within the transformation of the king, so they are different from the Buddhist scriptures.' The emperor could not refute the challenge regarding the ancestral temples. Huiyuan said, 'If Qin and Lu both follow the unified transformation, and the scriptures and teachings can be practiced, then although the borders of Zhendan (China) and Tianzhu (India) are different, they are both in Jambudvipa (the world). Within the four seas, the Wheel-Turning King (an ideal monarch who rules the world) practices unified transformation, why not follow the Buddhist scriptures in the same way, and abolish them alone?' The emperor was again speechless. Huiyuan said, 'The edict says to have monks return to lay life and promote filial piety. The Confucian classics also say that establishing virtue and practicing the right path to make parents famous is filial piety. Why must one return home to be called filial?' The emperor said, 'The kindness of parents is deep, and they need to be supported with material things and beauty. Abandoning relatives and being close to strangers cannot be considered the best filial piety.' Huiyuan said, 'If it is as you say, Your Majesty's attendants all have both parents, why not let them go home? Instead, they are made to serve for a long time, not seeing their parents for five years.' The emperor said, 'I also allow them to return home to serve in shifts.' Huiyuan said, 'The Buddha also allows monks to cultivate the Way according to circumstances in winter and summer, and return home to serve their parents in spring and autumn. Therefore, Maudgalyayana (a disciple of the Buddha) begged for food to support his mother, and the Tathagata (the Buddha) personally carried the coffin for burial. This principle is very clear and should not be abolished alone.' The emperor was again speechless. Huiyuan protested loudly, 'Your Majesty is now relying on royal power to destroy the Three Jewels (Buddha, Dharma, and Sangha) at will, and is a person of wrong views. Avici Hell (the lowest level of hell in Buddhism) does not distinguish between noble and lowly, how can Your Majesty not be afraid?' The emperor turned pale with anger, and glared at Huiyuan, saying, 'As long as the people can be happy, what does it matter if I go to hell!'
不辭地獄諸苦遠曰。陛下以邪法化人現種苦業。當共陛下同趣阿鼻。何處有樂可得。帝理屈言前。所圖意盛。更無所答。但云。僧等且還后當更集。有司錄取論僧姓名。當斯時也齊國初殄。周兵雷震。見遠抗詔莫不流汗。咸謂粉其身骨煮以鼎鑊。而遠神氣嵬然辭色無撓。上統衍法師等。執遠手泣而謝曰。天子之威如龍火也。難以犯觸。汝能窮之。大經所云護法菩薩應當如是。彼不悛革非汝咎也。遠云。正理須申。豈惟顧此形命。即辭諸德曰。時運如此聖不能遣。恨不奉侍目下。以為大恨。法實不滅。大德解之。愿不以憂惱。遂潛于汲郡西山勤道無倦。三年之間誦法華維摩等。各一千遍用通遺法。既而山棲谷飲禪誦無歇。理窟更深浮囊不捨。大象二年天元微開佛化。東西兩京各立陟岵大寺。置菩薩僧。頒告前德詔令安置。遂爾長講少林。大隋受禪天步廓清。開皇之始蒙預落彩。舊齒相趨翔于雒邑。法門初開遠近歸奔。望氣成津奄同學市。所以名馳帝闕。皇上聞焉。下敕授洛州沙門都。匡任佛法。遠辭不獲免。即而位之。而立性質直榮辱任緣。不可威畏不可利染。正氣孤雄道風齊肅。愛敬調柔不容非濫。至治犯斷約不避強禦。講導所之皆科道具。或致資助有虧。或不漉水護凈。或分衛乖法。或威儀失常。並不預聽徒。自余
【現代漢語翻譯】 現代漢語譯本： 不辭地獄諸般苦難的見遠（僧人法號）說道：『陛下用邪法教化百姓，現在種下種種苦業，將來必定和陛下一起墮入阿鼻地獄（梵文音譯，意為無間地獄）。哪裡還有快樂可言呢？』皇帝理屈詞窮，因為之前所圖謀的事情聲勢浩大，一時無言以對，只是說：『眾位僧人暫且回去，之後再行召集。』有關官員記錄了參與辯論的僧人姓名。當時正值齊國剛被滅亡，周朝軍隊聲威震懾四方，見遠抗拒詔令，在場之人無不流汗。大家都認為他會被粉身碎骨，放在鼎鑊中烹煮，而見遠神態高昂，言辭神色沒有絲毫動搖。上統（僧官名）和衍法師等人拉著見遠的手哭泣著道歉說：『天子的威嚴如同龍焰，難以觸犯。您能窮盡辯論，正如《大經》（涅槃經）所說護法菩薩應當如此。他們不肯悔改，不是您的過錯。』見遠說：『正理必須申明，豈能只顧惜自己的性命。』隨即向各位僧人告辭說：『時運如此，即使是聖人也無法改變。遺憾的是不能在各位身邊奉侍。』又說，『佛法實際上不會滅亡，各位大德要理解這一點，希望不要因此憂愁煩惱。』於是悄悄地隱居到汲郡西山，勤奮修道，從不懈怠。三年之間，誦讀《法華經》、《維摩詰經》等經典各一千遍，用以通達佛法。之後便在山中居住，以山泉為飲，禪修誦經從不間斷，對佛理的理解更加深刻，弘揚佛法的願望始終不曾放棄。大象二年，天元（北周宣帝年號）稍稍開啟了弘揚佛法的機會，東西兩京各自建立了陟岵大寺，設定菩薩僧，頒佈詔令將之前的僧人安置其中。於是見遠便在少林寺長期講經。隋朝取代北周，天下太平。開皇（隋文帝年號）初年，見遠蒙受恩澤，回到洛陽。過去的同道爭相前往洛邑。佛法之門初次開啟，遠近之人紛紛歸附，人們聚集在一起，如同趕集一般。因此見遠的名聲傳到皇宮，皇上聽聞了他的事蹟，下令授予他洛州沙門都（管理僧侶的官職），匡正佛法。見遠推辭不掉，便就任了。見遠天性正直，對於榮辱順其自然，不可用威勢脅迫，也不可用利益引誘。正氣凜然，道風肅穆，愛敬之心調和柔順，不容許任何不正當的行為。對於違犯戒律的行為，即使對方是權貴也不避讓。講經說法的地方，都嚴格按照規矩佈置。如果有人在資助方面有所虧欠，或者不使用濾水器，不注意保持清潔，或者乞食不合規矩，或者威儀不夠莊重，都不允許聽講。其餘的……
【English Translation】 English version: Jianyuan (a monk's Dharma name), not fearing the sufferings of hell, said: 'Your Majesty uses heretical teachings to convert the people, now sowing the seeds of suffering. In the future, you will surely fall into Avici Hell (Sanskrit transliteration, meaning uninterrupted hell) together with Your Majesty. Where can happiness be found?' The emperor was at a loss for words, because the things he had planned before were so grand, he was speechless for a moment, and only said: 'You monks should go back for now, and I will summon you again later.' The officials recorded the names of the monks who participated in the debate. At that time, the State of Qi had just been destroyed, and the Zhou army's prestige shook all directions. Jianyuan resisted the imperial edict, and everyone present was sweating. Everyone thought that he would be crushed to pieces and cooked in a cauldron, but Jianyuan's demeanor was high-spirited, and his words and expressions did not waver in the slightest. Shangtong (name of a monastic official) and Dharma Master Yan and others took Jianyuan's hand and wept, apologizing and saying: 'The emperor's majesty is like dragon flames, difficult to offend. You can exhaust the debate, just as the Mahāyāna Sūtra (Nirvana Sutra) says that a Dharma-protecting Bodhisattva should be like this. It is not your fault that they are unwilling to repent.' Jianyuan said: 'The correct principle must be stated, how can I only care about my own life?' Then he bid farewell to the monks and said: 'The times are like this, even a sage cannot change it. It is a pity that I cannot serve by your side.' He also said, 'The Dharma will not actually perish, you great virtues must understand this, and I hope you will not be troubled by sorrow.' So he quietly hid in the Western Mountains of Jiqun, diligently cultivating the Way, never懈怠. In three years, he recited the Lotus Sutra, the Vimalakirti Sutra, and other scriptures one thousand times each, in order to understand the Dharma. After that, he lived in the mountains, drinking mountain springs, and meditating and chanting scriptures without interruption. His understanding of Buddhist principles became deeper, and his desire to promote the Dharma never gave up. In the second year of the Daxing era, the Tianyuan (reign title of Emperor Xuan of the Northern Zhou Dynasty) slightly opened the opportunity to promote the Dharma. The two capitals, east and west, each established the Zhihu Great Temple, set up Bodhisattva monks, and issued an edict to settle the previous monks among them. So Jianyuan lectured at the Shaolin Temple for a long time. The Sui Dynasty replaced the Northern Zhou Dynasty, and the world was peaceful. In the early years of the Kaihuang (reign title of Emperor Wen of the Sui Dynasty), Jianyuan was favored and returned to Luoyang. Past companions rushed to Luoyi. The gate of the Dharma was opened for the first time, and people from far and near came to join, and people gathered together like a market. Therefore, Jianyuan's reputation spread to the palace, and the emperor heard of his deeds and ordered him to be awarded the title of Luozhou Shamentu (official position in charge of monks) to correct the Dharma. Jianyuan could not refuse, so he took office. Jianyuan was upright in nature, and he took honor and disgrace naturally. He could not be coerced by power, nor could he be tempted by profit. His righteousness was awe-inspiring, his Dharma style was solemn, his love and respect were harmonious and gentle, and he did not allow any improper behavior. For violations of the precepts, he did not avoid even powerful people. The places where he lectured were strictly arranged according to the rules. If someone was deficient in funding, or did not use a water filter, or did not pay attention to keeping clean, or begged for food improperly, or his demeanor was not dignified enough, he would not be allowed to listen to the lecture. The rest...
墮眠失時。或后及法席。並依眾式有罰無赦。故徒侶肅穆容止可觀。開皇五年為澤州刺史千金公請赴本鄉。此則像法再弘桑梓重集。親疏含慶何以加之。七年春往定州。途由上黨。留連夏講遂闕東傳。尋下璽書慇勤重請。辭又不免。便達西京。於時敕召大德六人。遠其一矣。仍與常隨學士二百餘人。創達帝室。親臨御筵。敷述聖化。通孚家國。上大悅敕住興善。勞問豐華供事隆倍。又以興善盛集法會是繁。雖有揚化終為事約。乃選天門之南大街之右。東西衝要游聽不疲。因置寺焉。名為凈影。常居講說。弘敘玄奧辯暢奔流。吐納自深宣談曲盡。於是四方投學七百餘人皆海內英華。法輪前轍望京趣寺為法道場。但以堂宇未成同居空露蘧蒢菴舍。巷分州部日夜祖習成器相尋。雖復興善諸德英名一期。至於歸學師尋千里繼接者。莫高於遠矣。形長八尺。腰有九圍。十三幅裙可為常服。登座震吼雷動蟄驚。充愜群望斯為盛矣開皇十二年春。下敕令知翻譯。刊定辭義。其年卒于靜影寺。春秋七十矣。冕旒哀感為之罷朝。帝呼嗟曰。國失二寶也。時遠與李德林同月而喪。故動帝心。自遠括髮尋師。本圖傳授。周曆兩代化滿八方。著疏屬詞詮綜終始。承習開誤櫛比塵連。同范時朝得稱方駕。初見病數日。講堂上脊無故自折。相顧颯然
必知不損。及大漸之日端坐正神相如入定。侍人不覺其卒。忽聞室有異香。咸生疑怪。屬之以纊方悟氣盡。昔在清化先養一鵝。聽講為務頻經寒暑。遠入關后鵝在本寺。棲宿廊廡晝夜鳴呼。眾僧患之附使達京。至靜影大門放之。徑即鳴叫騰躍入遠房內。爾後依前馴聽。但聞法集鐘聲不問旦夕。覆講豎義皆入堂伏聽。僧徒梵散出戶翔鳴。若值白黑布薩。雖聞鐘召終不入聽。時共異之。若遠常途講解。依法潛聽。中聞泛及余語。便鳴翔而出。如斯又經六載。樂聽一時不虧。后忽哀叫庭院不肯入堂。自爾二旬。遠便棄世。即。
開皇十二年六月二十四日矣。俗年七十僧臘五十。又當終之日。澤州本寺講堂眾柱。及高座四腳。一時同陷。僉議以感通幽顯。勒碑。薛道衡制文。虞世基書。丁氏鐫之。時號為三絕。初遠同聽大乘可六七載。洞達深義神解更新。每於鄴京法集豎難罕敵。由此名冠遠近。異論所推既而勤業曉夕。用心大苦遂成勞疾。十五日內覺觀相續不得眠睡。氣上心痛狀如刀切。食弱形贏殆將欲絕。憶昔林慮巡歷名山見諸禪府備蒙傳法。遂學數息止心於境。剋意尋繹經於半月。便覺漸差少得眠息。方知對治之良驗也。因一夏學定。甚得靜樂身心怡悅。即以己證用問僧稠。稠雲。此心住利根之境界也。若善調攝堪
【現代漢語翻譯】 現代漢語譯本： 必知不損（一定知道不會有損失）。到了臨終的那天，他端坐著，精神狀態就像入定一樣。服侍的人沒有察覺到他已經去世。忽然聽到房間里有奇異的香味，大家都感到奇怪。用棉花放在他的鼻子上試探，才知道他已經斷氣了。過去在清化的時候，他先養了一隻鵝，聽講經說法是它的日常事務，多次經歷寒暑。遠法師進入關中后，鵝就在本寺里，棲息在廊下，日夜鳴叫。眾僧為此感到困擾，就託人帶信到京城。到達靜影寺大門時，將鵝放開，鵝直接鳴叫著跳躍進入遠法師的房間。之後，它像以前一樣馴服地聽講。只要聽到法會的鐘聲，不論早晚，都會進入佛堂伏地聽講。僧人們誦經完畢散去，它就飛翔鳴叫著出門。如果遇到白黑布薩（齋戒日），即使聽到鐘聲召喚，也始終不進入聽講。當時人們都對此感到驚異。如果遠法師按照慣例講解佛法，它就依法悄悄地聽講。中間如果涉及到其他話題，它就鳴叫著飛翔而出。像這樣又過了六年，它樂於聽講的心一直沒有改變。後來忽然在庭院裡哀叫，不肯進入佛堂。從那以後過了兩個星期，遠法師就去世了。
開皇十二年六月二十四日。世俗年齡七十歲，僧臘五十年。又在遠法師去世的那天，澤州本寺講堂的眾柱，以及高座的四腳，一時同時陷落。大家一致認為這是感應到了幽冥之事，於是立碑紀念。薛道衡撰寫碑文，虞世基書寫，丁氏雕刻。當時被稱為三絕。當初遠法師一同聽講大乘佛法大約六七年，通達了深奧的含義，精神理解煥然一新。每次在鄴京的法會上進行辯論，很少有人能與他匹敵。因此名聲遠揚。他勤奮學習，早晚不停，用心太過，最終積勞成疾。在十五天內，感覺各種念頭相續不斷，無法入睡。氣往上涌，心痛得像刀割一樣。飲食減少，身體消瘦，幾乎要斷氣。回憶起過去在林慮山巡遊名山時，見到各地的禪寺都傳授禪法。於是學習數息法，將心止於一境。專心致志地研究了半個月，就感覺漸漸好轉，稍微能夠入睡。才知道這種對治方法非常有效。因此在一個夏天學習禪定，獲得了極大的寧靜快樂，身心愉悅。於是用自己的證悟去請教僧稠（人名）。僧稠說：『這是心安住在利根的境界啊。如果善於調攝，可以……』
【English Translation】 English version: 'Must know without loss' (Surely know there will be no loss). On the day of his great passing, he sat upright, his spirit as composed as if in meditation. The attendants did not realize he had passed away. Suddenly, a strange fragrance filled the room, causing everyone to wonder. They tested his breath with cotton and realized he had expired. In the past, in Qinghua, he first raised a goose, listening to lectures was its daily task, enduring many cold and hot seasons. After Dharma Master Yuan entered Guanzhong, the goose remained at the temple, roosting in the corridors, calling out day and night. The monks were troubled by this, so they entrusted a messenger to take it to the capital. Upon reaching the gate of Jingying Temple, they released the goose, which immediately cried out and leaped into Yuan's room. Afterwards, it obediently listened as before. Whenever it heard the sound of the Dharma assembly bell, regardless of the time, it would enter the hall and prostrate itself to listen. When the monks finished chanting and dispersed, it would fly out, crying. If it was a Black and White Posadha (Uposatha) day (days of fasting and observance), even if it heard the bell calling, it would never enter to listen. At the time, people were amazed by this. If Yuan usually lectured on the Dharma, it would quietly listen according to the Dharma. If other topics were mentioned, it would cry out and fly away. Like this, another six years passed, and its joy in listening never diminished. Later, it suddenly cried sadly in the courtyard and refused to enter the hall. Two weeks after that, Yuan passed away.
It was the 24th day of the sixth month of the twelfth year of the Kaihuang era. His secular age was seventy, and his monastic age was fifty. Also, on the day of Yuan's passing, all the pillars of the lecture hall in the original temple in Ze Prefecture, as well as the four legs of the high seat, simultaneously collapsed. Everyone agreed that this was a response to the unseen realm, so they erected a stele to commemorate it. Xue Daoheng composed the inscription, Yu Shiji wrote it, and Ding carved it. At the time, it was known as the 'Three Perfections'. Initially, Yuan listened to Mahayana Buddhism together for about six or seven years, thoroughly understanding the profound meaning, and his spiritual understanding was renewed. Every time he debated at the Dharma assemblies in Ye and the capital, few could match him. Therefore, his fame spread far and wide. He studied diligently, morning and night, and his mind was greatly strained, eventually leading to exhaustion and illness. Within fifteen days, he felt a continuous stream of thoughts, unable to sleep. His breath rose upwards, and his heart ached as if cut by a knife. His food intake decreased, his body became thin, and he was on the verge of death. He recalled that in the past, when he toured famous mountains in Linlu, he saw that the Chan monasteries all transmitted the Dharma. So he learned the method of counting breaths, focusing his mind on one object. He diligently studied for half a month and gradually felt better, able to sleep a little. He then realized that this method of counteracting was very effective. Therefore, he studied meditation for a summer and obtained great peace and joy, and his body and mind were delighted. He then used his own realization to ask Monk Chou (name of a person). Monk Chou said, 'This is the state of mind dwelling in the realm of sharp faculties. If you are good at regulating it, you can...'
為觀行。遠每於講際至於定宗。未嘗不讚美禪那。槃桓累句。信慮求之可得也。自恨徇于眾務無暇調心。以為失耳。七夏在鄴創講十地。一舉榮問眾傾余席。自是長在講肆。伏聽千餘。意存弘獎。隨講出疏。地持疏五卷。十地疏七卷。華嚴疏七卷。涅槃疏十卷。維摩勝鬘壽觀溫室等並勒為卷部。四字成句。綱目備舉。文旨允當罕用擬倫。又撰大乘義章十四卷。合二百四十九科分為五聚謂教法義法染凈雜也並陳綜義差。始近終遠。則佛法綱要。盡於此焉。學者定宗不可不知也。自遠之通法也。情趣慈心至於深文隱義。每丁寧頻復提撕其耳。唯恨學者受之不速。覽者聽之不盡。一無所惜也。是以自於齊朝至於關輔及畿外要荒。所流章疏五十餘卷。二千三百餘紙。紙別九百四十五言。四十年間曾無痾疹。傳持教導所在弘宣。並皆成誦在心。於今未絕。本住清化祖習涅槃。寺眾百餘。領徒者三十。並大唐之稱首也。而遠勇於法義慈于救生。戒乘不緩偏行拯溺。所得利養並供學徒。衣缽之外片無留惜。嘗制地持疏訖。夢登須彌山頂。四顧周望但唯海水。又見一佛像身色紫金在寶樹下。北首而臥體有塵埃。遠初則禮敬后以衣拂。周遍光凈。覺罷謂所撰文疏頗有順化之益故為此徴耳。又自說云。初作涅槃疏訖。未敢依講。發願乞相。
夢見自手造素七佛八菩薩像。形並端峙還自繢飾。所畫既竟像皆次第起行。末後一像彩畫將了。旁有一人來從索筆。代遠成之。覺后思曰。此相有流末世之境也。乃廣開敷之信如夢矣。又未終一年。夢見凈影長竿自倒燈耀自滅。便至歲日所使凈人小兒二人。手放從良分處什物併爲功德。又敕二時講前令大眾誦般若波羅蜜咒。限五十遍。以報四恩初不中怠。又傷學眾不能課力。每因講日。如此正義須臾不聞。識者以為達宿命也。及覺輕貶于房外香湯洗浴。即在外宿至曉入房。食粥倚床而臥。問曰早晚。答云今可卯時。乃曰。吾今覺冷氣至臍。去死可二三寸在。可除倚床。自跏其足。正身斂目不許扶侍。未言其卒驗方知化。香若栴檀久而歇滅。后乃臥之。手足柔軟身份並冷。唯頂上暖焉。有沙門智猛者。相人也。伏佩法教每蒙延及。故疏為行狀。擬學者所承。猛談說有偏機會稱善。振名東夏云。
續高僧傳卷第八(義解四) 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第九
大唐西明寺沙門釋道宣撰
義解篇五 正紀十四 附見六
周益州謝鎮寺釋寶海傳一
隋益州龍淵寺釋智方傳二
隋荊州龍泉寺釋羅云傳三
隋荊州等界寺釋法安傳四
【現代漢語翻譯】 現代漢語譯本：夢見自己親手塑造素色的七佛八菩薩像，它們的形態都端正地站立著，我還親自給它們描繪裝飾。當所有的彩繪完成後，這些佛像都依次站起來行走。最後一尊佛像的彩繪快要完成時，旁邊有一個人過來向我索要畫筆，代替我完成了它。醒來后我思考這件事，認為這預示著佛法將要衰落的末世景象。於是我廣泛地宣揚佛法，就像夢中那樣。不到一年，我又夢見凈影寺的長竿自己倒下，燈光自己熄滅。到了歲末年初，我讓兩個服侍我的凈人小兒解除奴隸身份，讓他們獲得自由，並將分給他們的財物都作為功德。我還命令他們在每次講經前，讓大眾誦唸《般若波羅蜜咒》，限定唸誦五十遍，以此來報答四重恩情，從不懈怠。我又感傷于學眾不能努力修行，每次講經時，如此正當的佛法義理都不能及時聽聞。有見識的人認為這是他通達宿命的表現。等到他自覺身體不適，就在房外用香湯洗浴，然後在外面住宿直到天亮才進入房間。他吃完粥后靠在床上休息，有人問他現在是什麼時辰，他回答說現在大概是卯時。於是他說：『我現在感覺寒氣到達了我的肚臍，離死亡大概只有二三寸了。』讓人移開靠床，他自己盤腿坐好，端正身體，閉上眼睛，不許任何人扶侍。他沒有留下遺言就圓寂了，通過驗證才知道他已經化去。他身上的香味像栴檀一樣，很久才消散。之後人們讓他躺下，他的手腳柔軟，身體各部分都冰冷，只有頭頂是溫暖的。有一位名叫智猛的沙門，是位善於相面的人，一直敬佩寶海法師的教誨，經常受到他的恩惠，所以撰寫了他的行狀，準備給學習的人作為參考。智猛的談論有時會有偏差，但人們都稱讚他，他的名聲傳遍了東夏。 《續高僧傳》卷第八（義解四） 大正藏第50冊 No. 2060 《續高僧傳》 《續高僧傳》卷第九 大唐西明寺沙門釋道宣撰 義解篇五 正紀十四 附見六 周益州謝鎮寺釋寶海傳一 隋益州龍淵寺釋智方傳二 隋荊州龍淵寺釋羅云傳三 隋荊州等界寺釋法安傳四
【English Translation】 English version: I dreamt that I was personally creating simple, unadorned statues of the Seven Buddhas and Eight Bodhisattvas (Bodhisattva: beings who are on the path to Buddhahood). Their forms were all standing upright, and I was personally painting and decorating them. When all the painting was completed, these Buddha images all stood up and walked in sequence. When the painting of the last Buddha image was almost finished, a person next to me came and asked for the brush, completing it in my stead. After waking up, I pondered this and thought that it foreshadowed the decline of the Dharma in the degenerate age. Therefore, I widely propagated the Dharma, just like in the dream. In less than a year, I dreamt again that the long pole at Jingying Monastery fell down by itself, and the lamp light went out by itself. At the end of the year, I released the two young servant boys who served me from their servitude, granting them freedom, and dedicated the property distributed to them as merit. I also ordered the assembly to recite the Prajnaparamita Mantra (Prajnaparamita Mantra: The Heart Sutra mantra) fifty times before each lecture, in order to repay the four kinds of kindness, never slacking off. I was also saddened that the students were unable to diligently practice, and that such proper Dharma principles could not be heard in time during each lecture. Those with insight believed that this was a manifestation of his understanding of past lives. When he felt unwell, he took a fragrant bath outside the room, and then stayed outside until dawn before entering the room. After eating porridge, he leaned against the bed to rest. Someone asked him what time it was, and he replied that it was probably the hour of Mao (卯時, approximately 5-7 AM). Then he said, 'I now feel the cold air reaching my navel, and death is probably only two or three inches away.' He asked people to remove the bed, and he sat cross-legged himself, straightened his body, closed his eyes, and did not allow anyone to assist him. He passed away without leaving any last words, and it was only through verification that it was known that he had transformed. The fragrance on his body was like sandalwood, and it took a long time to dissipate. Afterwards, people laid him down, his hands and feet were soft, and all parts of his body were cold, except for the top of his head, which was warm. There was a Shramana (Shramana: A wandering ascetic) named Zhimeng, who was a skilled physiognomist, and had always admired Dharma Master Baohai's teachings, often receiving his kindness, so he wrote his biography, preparing it for students to use as a reference. Zhimeng's discussions sometimes had deviations, but people praised him, and his reputation spread throughout Dongxia (東夏, East Asia). Continued Biographies of Eminent Monks, Volume 8 (Exegesis 4) Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks Continued Biographies of Eminent Monks, Volume 9 Composed by Shramana Shi Daoxuan of Ximing Monastery in the Great Tang Dynasty Exegesis, Part 5, Chronicle 14, Appendix 6 Biography of Shi Baohai of Xiezhen Monastery in Yizhou, Zhou Dynasty, 1 Biography of Shi Zhifang of Longyuan Monastery in Yizhou, Sui Dynasty, 2 Biography of Shi Luoyun of Longquan Monastery in Jingzhou, Sui Dynasty, 3 Biography of Shi Fa'an of Dengjie Monastery in Jingzhou, Sui Dynasty, 4
隋襄州龍泉寺釋慧哲傳五(道瓊 洪哲 慧向 慧嵩)
隋江表徐方中寺釋慧暅傳六
隋常州安國寺釋慧弼傳七
隋相州演空寺釋靈裕傳八
隋西京空觀道場釋慧藏傳九
隋東都內慧日道場釋智脫傳十
隋東都內慧日道場釋法澄傳十一
隋東都內慧日道場釋道莊傳十二
隋東都內慧日道場釋法論傳十三
隋京師大興善道場釋僧粲傳十四(僧鸞 僧鳳)
釋寶海。姓龔。巴西閬中人。少出家有遠志。承楊都佛法崇盛。便決誓下峽。既至金陵。依云法師聽習成實。旁經諸席亟發清譽。乃引眾別講徒屬兼多。於時梁高重法自講涅槃。命海論佛性義。便升論榻。雖往返言晤而執鍮石香爐。帝曰。法師雖斷慳貪。香爐非鍮不執。海應聲曰。陛下位居宸極。帽簪非纛不戴。帝大悅。眾咸驚歎。及后還蜀住謝鎮寺。大弘講肆。武陵王紀作鎮井絡。敬愛無已。每就海宿清談玄理。乃忘晝夜。至旦王將灌手。日影初出。王曰。日暉粉壁狀似城中。風動剎鈴方知寺里。其晨車蓋迎王。馬復嘶鳴。海曰。遙看蓋動喜遇陳思。忽聽馬鳴慶逢龍樹。相與欣笑而出。王升車謂御從曰。聽海法師言詞。令我盤桓而不能去。其辯給無方為此例也。周氏跨躡梁益。庸公鎮方。彌加深敬越
{ "translations": [ "現代漢語譯本", "隋襄州龍泉寺釋慧哲傳五（道瓊、洪哲、慧向、慧嵩）", "", "隋江表徐方中寺釋慧暅傳六", "", "隋常州安國寺釋慧弼傳七", "", "隋相州演空寺釋靈裕傳八", "", "隋西京空觀道場釋慧藏傳九", "", "隋東都內慧日道場釋智脫傳十", "", "隋東都內慧日道場釋法澄傳十一", "", "隋東都內慧日道場釋道莊傳十二", "", "隋東都內慧日道場釋法論傳十三", "", "隋京師大興善道場釋僧粲傳十四（僧鸞、僧鳳）", "", "釋寶海，姓龔，是巴西閬中人。他從小出家，有遠大的志向。聽說楊都（今江蘇揚州）的佛法非常興盛，便下定決心順江而下。到達金陵（今江蘇南京）后，他依止云法師聽習《成實論》。在各個講席之間，他很快就獲得了很高的聲譽。於是他帶領大眾，另外開講，門徒也很多。當時梁高祖（蕭衍）非常重視佛法，親自講解《涅槃經》，命令寶海論述佛性之義。寶海於是登上講臺。雖然言語往來辯論，但他手裡拿著一個黃銅的香爐。梁高祖說：『法師雖然斷除了慳貪，但香爐不是黃銅的就不拿。』寶海應聲回答說：『陛下位居帝位，帽子上的簪子不是用纛（dào，古代旗桿頂上的裝飾物）做的就不戴。』梁高祖非常高興，眾人都驚歎不已。之後寶海回到蜀地，住在謝鎮寺，大力弘揚講學。武陵王蕭紀鎮守井絡（地名），對寶海非常敬愛。每次都到寶海那裡住宿，清談玄理，甚至忘記了晝夜。到早晨，武陵王將要洗手時，太陽剛剛升起。武陵王說：『陽光照在粉白的墻壁上，形狀像城中的景象；風吹動寺廟的鈴鐺，才知道身在寺里。』那天早晨，車蓋來迎接武陵王，馬也在嘶鳴。寶海說：『遠遠看到車蓋移動，高興地好像遇到了陳思王（曹植）；忽然聽到馬的嘶鳴，慶幸地好像遇到了龍樹菩薩。』兩人互相笑著走了出去。武陵王上車后對隨從說：『聽寶海法師的言辭，讓我流連忘返。』他的辯才無礙就是這樣的例子。周氏政權佔據了梁益地區，庸公鎮守一方，對寶海更加敬重。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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于恒伍。時年八十。謂門人法明曰。吾死至矣。一無前慮。但悲去後圖塔湮滅耳。當露屍以遺鳥狩。及建武之年果被除屏。令院宇荒蕪。惟餘一堂容像存焉。
釋智方。蜀川資中人。其先東吳。遠祖宦于西蜀。遂乃家焉。童稚出家止州廓龍淵寺輪法師所。早與寶海周。旋同往楊都云法師講下。而機辯爽利播名楊越。每講商略詞義清雅泉飛。故使士俗執紙抄撮者常數百人。初講法華。至寶塔品高妙。遂序王釋義了乃曰。何必昔佛國土有此高妙。即楊都福地亦甚莊嚴。至如彌天七級共日月爭光。同泰九層與煙霞競色。方井則倒垂荷葉。圓桶則側布蓮華。似安住之居南。類尼佉之鎮北。耳聞目見庶可聯衡。錄得者秘以赍歸益部。吁嗟嘆爲驚絕。故其語出成章狀如宿構。寶海頻來擊難發其聲彩。故海問曰。三變此方改穢成凈。亦能變凡成聖不。答曰。化佛甚多狹故須廣。凡聖自爾何勞改變。又難。若爾則六十小劫謂如食頃。但是聖睹凡不能睹。凡聖俱睹凡聖俱聖。方笑曰。高坐何曾道此。乃是自道自難耳。海覺言失乃調曰。三隅木升何謂智方。尋聲報曰。瓦礫洿池那稱寶海。眾大笑而散。及疾甚。海恒來看慰。乃謝曰。智方不能攝養致此沉痾。仰勞仁者數來垂問。愿生善處常與同遊。俄而異香滿室。中夜卒于益部。年九
十餘。
釋羅云。姓邢氏。南郡鬆滋人。初從上明東寺出家。志操所懷附參成德。承金陵道王索隱者若林。遂輕千里遠追勝侶。會楊都道朗盛業興皇。乃傾首法筵鉆仰徽烈。一乘四論大剖津途。於時常令學徒括究幽隱。云年十六。甫在幼沖。銳志前驅。問常無常義。而容色無撓。賓主綽然眾咸嘉賞。朗乃以所服帔處眾贈之。自此名稱逾遠所在傳之。而樂法不窮如愚莫滯。自朗遷后廣訊所聞。又從福緣寺亙法師采酌遺逸。亙縱解無遺任其鉆仰。云以三論奧義未被荊南二障多阻。誓當弘演。有遷禪寺陟禪師。定慧兼修注心開剖。於時六合混壹三楚全盛。眾若稻麻人多杞梓。云創還鄉寺。乘此應機。居端座為請益之師。吐清言為住法之首。總管宜陽公王世積。詔使舍人蕭子寶。躬臨法席咸誦德音。有龍泉寺。地隔囂塵心存閑曠。乃居之五十餘年。修緝棟宇常坐不臥。領徒五百時呈翹楚。煬帝承名有敕追入。避跡鑿壞以病而退。昔釋道安於上州東寺造堂七間。曇翼后造五間。連甍接棟橫列十二。云此堂中講四經三論各數十遍。不于文外別有撰述。皆心思口演冰釋理順。故得空有兩忘教義雙舉。時鬆滋有道士姓俞(抽祐反)者。學冠李宗業該儒史。常講莊老私用內經。云命門人慧成道勝曰。彼道士蜂飛蟻聚掠牛盜法。情實
【現代漢語翻譯】 現代漢語譯本： 羅云法師，俗姓邢，是南郡鬆滋人。他最初在上明東寺出家，立志追求高尚的德行。他聽說金陵道王的學問深奧，如同茂密的樹林，於是遠行千里去追隨這位傑出的同伴。當時楊都道朗在興皇寺弘揚佛法，羅云便傾心於他的教誨，深入研究佛理。道朗經常讓學徒們探究深奧的義理。羅云當時年僅十六歲，雖然年紀尚小，但求知慾很強，提問關於『常』與『無常』的意義，神色自若，對答如流，大家都稱讚他。道朗於是將自己穿的袈裟贈送給他。從此，羅云的名聲越來越遠，到處都在傳頌他。他對佛法的喜愛永無止境，學習起來沒有絲毫的障礙。道朗圓寂后，他廣泛地蒐集各種知識，又跟隨福緣寺的亙法師學習，亙法師毫無保留地將自己所學傳授給他，任由他深入研究。羅云認為三論的奧義在荊南一帶還沒有被廣泛傳播，而且有許多障礙，於是發誓要弘揚它。當時有遷禪寺的陟禪師，禪定和智慧兼修，用心開導他人。那時天下統一，三楚地區非常繁榮，僧人眾多，人才輩出。羅云回到家鄉建立寺廟，順應時機弘揚佛法。他端坐在高座上，成為人們請教的老師，用清晰的語言闡述佛法。總管宜陽公王世積，派遣舍人蕭子寶親自來到法席，都讚頌他的德行。羅云在龍泉寺居住，那裡遠離塵囂，環境清靜。他在那裡住了五十多年，修繕寺廟，經常坐禪而不睡覺。他帶領五百多名弟子，他們都是其中的佼佼者。隋煬帝即位后，下詔召他入朝，他爲了躲避，故意毀壞自己的容貌，以生病為理由推辭了。過去，釋道安在上州東寺建造了七間房屋，曇翼後來又建造了五間，連綿不斷，共有十二間。羅云在這座寺廟中講解《四經》和《三論》，每部都講了幾十遍。他沒有在經文之外另外撰寫什麼，都是用心思考，用口講述，像冰融化一樣，道理清晰順暢。因此，他能夠做到空有兩忘，教義並重。當時鬆滋有個道士，姓俞（音抽祐），他的學問在道教中是首屈一指的，精通儒家歷史。他經常講解《莊子》和《老子》，私下使用《內經》。羅云命令他的門人慧成和道勝說：『那個道士像蜜蜂和螞蟻一樣聚集在一起，掠奪佛教的理論，實際上是……』
【English Translation】 English version: Master Luo Yun, whose secular surname was Xing, was a native of Songzi in Nan Commandery. He initially renounced the world at the Eastern Temple of Shangming, aspiring to cultivate noble virtues. Hearing of the profound scholarship of Dao Wang of Jinling, likened to a dense forest, he traveled a thousand miles to follow this outstanding companion. At that time, Dao Lang of Yangdu was propagating the Dharma at Xinghuang Temple, and Luo Yun devoted himself to his teachings, deeply studying the Buddhist principles. Dao Lang often had his disciples explore profound meanings. Luo Yun, only sixteen years old at the time, though young, was eager to learn, questioning the meaning of 'permanence' and 'impermanence' with composure and eloquence, earning praise from all. Dao Lang then presented him with the kasaya he was wearing. From then on, Luo Yun's reputation spread far and wide. His love for the Dharma was inexhaustible, and his learning was unhindered. After Dao Lang's passing, he widely collected knowledge and also studied with Dharma Master Geng of Fuyuan Temple, who imparted his knowledge without reservation, allowing him to delve deeply. Luo Yun believed that the profound meaning of the Three Treatises had not been widely disseminated in the Jingnan area and that there were many obstacles, so he vowed to propagate it. At that time, there was Chan Master Zhi of Qianchan Temple, who cultivated both meditation and wisdom, guiding others with his heart. At that time, the country was unified, and the Chu region was very prosperous, with many monks and talented people. Luo Yun returned to his hometown and established a temple, propagating the Dharma in response to the times. He sat upright on the high seat, becoming a teacher whom people consulted, expounding the Dharma with clear language. The Chief Administrator, Duke Yiyang, Wang Shiji, sent his attendant Xiao Zibao to personally attend the Dharma assembly, and they all praised his virtues. Luo Yun resided at Longquan Temple, a place far from the noise and dust, with a quiet environment. He lived there for more than fifty years, repairing the temple buildings, often sitting in meditation without sleeping. He led more than five hundred disciples, who were all outstanding. After Emperor Yang of the Sui Dynasty ascended the throne, he issued an edict summoning him to the court, but he avoided it by deliberately disfiguring himself and using illness as an excuse to decline. In the past, Shi Dao'an built seven rooms in the Eastern Temple of Shang Prefecture, and Tan Yi later built five more, continuously connected, totaling twelve. Luo Yun lectured on the Four Sutras and the Three Treatises in this temple, each several dozen times. He did not write anything additional outside of the scriptures, but thought carefully and spoke with his mouth, like ice melting, the principles clear and smooth. Therefore, he was able to forget both emptiness and existence, emphasizing both doctrine and meaning. At that time, there was a Daoist in Songzi, surnamed Yu (pronounced Chou You), whose learning was second to none in Daoism, proficient in Confucian history. He often lectured on Zhuangzi and Laozi, and privately used the Inner Canon. Luo Yun ordered his disciples Huicheng and Daosheng, saying, 'That Daoist gathers like bees and ants, plundering Buddhist theories, in reality...'
難容。爾傳吾旨摧彼邪蹤。成等詣彼而坐。道士曰。人天交接兩得相見。成曰。脫珍御服著弊垢衣。習近窮迷將開漸化。時以為名答。成前呼俞為先生。俞瞋曰。我非俗士。那詺我為先生。成曰。汝既諱喚先生。請除先字。還依舊姓名曰俞生。所以句句之中常銜俞生。於時大眾欣笑無已。道士負慚折角。云奉執高尚雅鎮時俗。迎送慶弔一無預焉。或負榮傲道者聞而往造。及見參禮汗流心戰。生緣在神山之下。一夏居止靜處思玄。母日自赍登上供設。有問其故。答曰。即此為報母之劬勞也。昔朱粲寇擾荊南。寺多焚燬。惟云所造龍泉獨存。以賊中總管云曾授戒。所以尊師重法。寺獲存焉。云兄弟五人。皆為法師。而云最小神彩特達。入室弟子十人。椿詵澄憩等。傳道開化。岷蜀江淮故未敘歷。以隋大業十二年四月二十三日。端坐遷於寺房。春秋七十五。中書令岑文字制碑。沙門道颙即云之兄也。學通大小名聞道俗。于上明東寺起重閣。在安公驢廟北。傳云。安公乘赤驢從上明往襄州檀溪。一夕返覆撿挍兩寺並四層三所人今重之名為驢廟。此廟即系驢處也。
釋法安。姓田。枝江人。神彩俊越見稱僮幼。年十八遊學金陵。初聽成實。後學中觀于興皇座下。十有餘年庶乎屢空智乎特秀。三千學侶獨標三絕之名。形長八
【現代漢語翻譯】 現代漢語譯本： 難以容忍。你傳達我的旨意，摧毀那些邪惡的軌跡。成等前往那裡坐下。道士說：『人天交接，我們得以相見。』成等說：『你脫下珍貴的御服，穿上破舊骯髒的衣服，學習接近窮困和迷惑，將要開啟漸進的教化。』當時（人們）用名字回答。成等上前稱呼俞為先生。俞生氣地說：『我不是世俗之人，不要稱呼我為先生。』成等說：『既然你忌諱被稱為先生，請去掉『先』字，還依舊姓名叫做俞生。』所以在句句之中常常稱呼俞生。當時大眾欣喜歡笑不已。道士感到慚愧，折斷了頭上的角，說奉行高尚的品格，雅正地鎮守世俗，迎送慶弔一概不參與。有些憑藉榮華而傲慢的道士聽說了，前往拜訪，等到見到（成等）參拜行禮時，汗流浹背，內心戰慄。俞生在神山之下，一個夏天居住在安靜的地方思考玄理。母親每天親自送飯登上山供養。有人問她原因，回答說：『這就是報答母親的辛勞啊。』過去朱粲（Zhu Can，隋末唐初的軍閥）侵擾荊南（Jingnan，古代地名，大致在今湖北南部一帶），寺廟大多被焚燬，只有云（Yun，人名，法師）所建造的龍泉寺（Longquan Temple，寺廟名）獨自儲存下來，因為賊中的總管云（Yun，人名，與前文的云是同一個人）曾經受過戒，所以尊重師父，重視佛法，寺廟才得以儲存。云（Yun）兄弟五人，都是法師，而云（Yun）最小，神采特別出衆。入室弟子有十人，椿（Chun，人名），詵（Shen，人名），澄（Cheng，人名），憩（Qi，人名）等。他們傳道開化，岷蜀（Minshu，四川一帶），江淮（Jianghuai，江蘇安徽一帶）等地還沒有敘述經歷。在隋朝大業十二年四月二十三日，端坐著在寺房中去世，享年七十五歲。中書令岑文字（Cen Wenben，唐朝官員）撰寫碑文。沙門道颙（Daoyong，人名）就是云（Yun）的哥哥，學通大小乘佛法，名聲傳遍僧俗兩界。在上明東寺（Shangming East Temple，寺廟名）建造重閣，在安公驢廟（Angong Donkey Temple，地名）的北面。傳說安公（Angong，人名）騎著紅驢從上明（Shangming，地名）前往襄州（Xiangzhou，地名）檀溪（Tanxi，地名），一個晚上往返檢查了兩座寺廟和四層三所的房屋，人們現在重視它，稱它為驢廟。這個廟就是驢子停留的地方。
釋法安（Shifa An，人名，法師）。姓田，是枝江（Zhijiang，地名，今湖北枝江）人。神采俊美，從小就受到稱讚。十八歲時遊學金陵（Jinling，地名，今南京），最初聽講《成實論》（Chengshi Lun，佛教論典），後來在興皇（Xinghuang，人名，法師）座下學習中觀（Zhongguan，佛教宗派）。十多年來，幾乎達到了『屢空』（佛教用語，指對空性的深刻理解）的境界，智慧特別出衆。三千學侶中，他獨自獲得了『三絕』的美名。身材高大。
【English Translation】 English version: It was intolerable. You convey my decree, destroy those evil traces. Cheng Deng went there and sat down. The Daoist said, 'Humans and gods are connected, and we are able to meet.' Cheng Deng said, 'You take off your precious imperial robes, put on tattered and dirty clothes, learn to approach poverty and delusion, and will begin gradual transformation.' At that time, (people) answered with names. Cheng Deng stepped forward and called Yu 'Sir'. Yu said angrily, 'I am not a secular person, do not call me 'Sir'.' Cheng Deng said, 'Since you are averse to being called 'Sir', please remove the word 'Sir' and keep your original name, Yu Sheng.' Therefore, in every sentence, he always addressed him as Yu Sheng. At that time, the crowd was overjoyed and laughed endlessly. The Daoist felt ashamed, broke the horn on his head, and said that he upheld noble character, righteously guarded customs, and did not participate in greetings or condolences. Some Daoists who were arrogant because of their glory heard about it and went to visit. When they saw (Cheng Deng) and paid their respects, they were sweating and their hearts were trembling. Yu Sheng was at the foot of Shen Mountain (Shen Mountain, mountain name), and spent a summer living in a quiet place thinking about profound principles. His mother personally brought food up the mountain every day to offer it. Someone asked her why, and she replied, 'This is to repay my mother's hard work.' In the past, Zhu Can (Zhu Can, warlord in the late Sui and early Tang dynasties) invaded Jingnan (Jingnan, ancient place name, roughly in the southern part of present-day Hubei), and most of the temples were burned down. Only the Longquan Temple (Longquan Temple, temple name) built by Yun (Yun, personal name, a Dharma master) survived, because the chief officer in the bandit army, Yun (Yun, personal name, the same person as Yun mentioned earlier), had once taken precepts, so he respected the teacher and valued the Dharma, and the temple was preserved. Yun (Yun) had five brothers, all of whom were Dharma masters, and Yun (Yun) was the youngest, with a particularly outstanding demeanor. There were ten disciples, including Chun (Chun, personal name), Shen (Shen, personal name), Cheng (Cheng, personal name), and Qi (Qi, personal name). They preached and enlightened, and the experiences in Minshu (Minshu, area around Sichuan), Jianghuai (Jianghuai, area around Jiangsu and Anhui) have not yet been described. On the twenty-third day of the fourth month of the twelfth year of the Daye era of the Sui Dynasty, he passed away sitting upright in the temple room, at the age of seventy-five. Cen Wenben (Cen Wenben, Tang Dynasty official), the Zhongshu Ling, wrote the inscription. The Shramana Daoyong (Daoyong, personal name) was Yun's (Yun) elder brother, who was proficient in both Mahayana and Hinayana Buddhism, and his reputation spread throughout the monastic and lay communities. He built a double-layered pavilion in Shangming East Temple (Shangming East Temple, temple name), north of Angong Donkey Temple (Angong Donkey Temple, place name). Legend has it that Angong (Angong, personal name) rode a red donkey from Shangming (Shangming, place name) to Tanxi (Tanxi, place name) in Xiangzhou (Xiangzhou, place name), and in one night, he returned and inspected two temples and four-story three houses. People now value it and call it Donkey Temple. This temple is where the donkey stayed.
Shifa An (Shifa An, personal name, Dharma master). His surname was Tian, and he was from Zhijiang (Zhijiang, place name, present-day Zhijiang, Hubei). He was praised for his handsome demeanor from a young age. At the age of eighteen, he traveled to Jinling (Jinling, place name, present-day Nanjing) to study. He initially listened to the Chengshi Lun (Chengshi Lun, Buddhist treatise) and later studied Madhyamaka (Zhongguan, Buddhist school) under Xinghuang (Xinghuang, personal name, Dharma master). For more than ten years, he almost reached the state of 'repeated emptiness' (Buddhist term, referring to a deep understanding of emptiness), and his wisdom was particularly outstanding. Among the three thousand students, he alone earned the reputation of 'three perfections'. He was tall.
尺風儀挺特一也。解義窮深二也。精進潔己三也。時聽涅槃每立異義。令眾難之。人雖巨眾無能屈者。由是聲聞楚越。一時朗公知其穎拔令論義。應命構擊問領如向。往復既久便止。朗曰。爾義窮乎。對曰。義若恒沙何可盡也。時學門名安者多。目之為沙安。三論四經皆講制廣初章及鹿角章等。理致宏遠流傳江漢。年過不惑。回情在定更不談說。時往成禪師所共論定道。琢磨心性。動經晨夕。而不啖僧食。不飲濁漿。春秋六十五終於等界寺。寺在私洲之上。西望沙洲。即劉虬注法華之地。今經臺余基尚在。
釋慧哲。姓趙氏。襄陽人。識度弘朗業操清遠。出家已后南趣楊都。會陳國文昌載隆三寶。僧正瓊公精理入神凈行純備。微䘖紫相。世號烏瓊。帝尚重焉。奉為大僧正也。監護法城為物依止。陳氏王族歸戒所投。自余槐棘無敢造者。住建初寺。禎明元年忽然坐逝。葬樓湖之山。天子哀之。以黃麾諸杖。衛送墓所。初未結頃。所住寺塔三日光現因而告終。道俗異焉。時彭城寺寶瓊者。善講說有風采。形相奇白世號白瓊。事見別傳。哲初參聽其講大開令業。聚徒講說。屢發新聲。以慧悟自矜頗懷傲誕。承興皇道朗神辯若劍罕有當鋒。因而從其言晤。往復移時答對逾遠。哲大異之。即從伏聽。沉隱微密自然通解。而
【現代漢語翻譯】 現代漢語譯本 尺風儀挺特，堪稱第一。理解義理窮極深奧，堪稱第二。精進修行，潔身自好，堪稱第三。他經常在聽講《涅槃經》時提出與衆不同的見解，使大家難以辯駁。雖然聽眾眾多，卻沒有人能駁倒他。因此，他的名聲傳遍四方。當時，朗公（道朗）知道他才華出衆，讓他參與辯論。他應邀參與，提出問題，領悟能力如同之前一樣。經過長時間的往復辯論，最終停止。道朗問：『你的義理窮盡了嗎？』他回答說：『義理如同恒河沙數，怎麼可能窮盡呢？』當時，學門中名叫安的人很多，人們稱他為『沙安』。他講解《三論》和《四經》，都撰寫了廣博的初章和鹿角章等。他的理論精深宏大，流傳於江漢一帶。年過不惑之年，他迴心嚮往禪定，不再談論佛法。他經常與成禪師一起探討禪定之道，琢磨心性，常常從早到晚。他不吃僧眾的食物，也不喝渾濁的飲料。享年六十五歲，在等界寺圓寂。等界寺位於私洲之上，向西可以望見沙洲，那裡是劉虬註釋《法華經》的地方。如今，經臺的殘餘地基還在。 釋慧哲，姓趙，是襄陽人。他見識廣博，氣度豪爽，操守清廉高遠。出家之後，前往楊都。當時陳國文昌興盛，大力弘揚佛法。僧正瓊公精通義理，達到出神入化的境界，凈行純潔完備。他略有紫色的面相，世人稱他為『烏瓊』。皇帝非常尊重他，奉他為大僧正，讓他監護法城，作為眾生的依靠。陳氏王族都歸依他，接受他的戒律，其餘的官員百姓都不敢冒犯他。他住在建初寺。禎明元年，忽然坐化圓寂，安葬在樓湖山上。天子為他感到哀悼，用黃麾儀仗隊護送他的靈柩到墓地。剛安葬完畢不久，他所住的寺廟和佛塔連續三天出現光芒，預示了他的圓寂。道俗之人都對此感到驚異。當時，彭城寺的寶瓊，善於講經說法，很有風采，形貌奇特白皙，世人稱他為『白瓊』。他的事蹟記載在別的傳記中。慧哲最初參與聽他講經，大大開啟了他的智慧。他聚集門徒講經說法，屢次發表新的見解。他以自己的智慧悟性自誇，頗為傲慢自大。後來，他聽說興皇寺的道朗神辯如劍，很少有人能抵擋。於是，他前去向道朗請教，經過長時間的往復辯論，道朗的回答越來越深遠。慧哲對此感到非常驚異，於是心悅誠服地聽從道朗的教誨。道朗的教誨深沉隱秘，卻能讓人自然通達理解。
【English Translation】 English version Chi Fengyi's (尺風儀) outstanding demeanor and exceptional qualities made him number one. His profound understanding of the meaning of the Dharma made him number two. His diligent practice and purity of conduct made him number three. He often raised unique perspectives while listening to the Nirvana Sutra (涅槃經), making it difficult for others to refute him. Although there were many listeners, no one could defeat him in debate. Therefore, his reputation spread far and wide. At that time, Master Lang (朗公, referring to Daolang) knew of his outstanding talent and invited him to participate in debates. He accepted the invitation, raised questions, and his comprehension was as sharp as before. After a long period of back-and-forth debate, it eventually stopped. Daolang asked, 'Have you exhausted the meaning of the Dharma?' He replied, 'The meaning of the Dharma is like the sands of the Ganges River, how can it be exhausted?' At that time, there were many people in the learning community named An (安), so people called him 'Sha An' (沙安, 'Sand An'). He lectured on the Three Treatises (三論) and the Four Sutras (四經), and wrote extensive introductory chapters and 'deer horn' chapters (鹿角章) and so on. His theories were profound and far-reaching, spreading throughout the Jianghan (江漢) area. After passing the age of forty, he turned his heart towards meditation and no longer discussed the Dharma. He often discussed the path of meditation with Chan Master Cheng (成禪師), pondering the nature of the mind, often from morning to night. He did not eat the food of the monks, nor did he drink turbid beverages. He passed away at the age of sixty-five at Dengjie Temple (等界寺). Dengjie Temple is located on Sizhou (私洲) Island, and to the west one can see Shazhou (沙洲) Island, where Liu Qiu (劉虬) annotated the Lotus Sutra (法華經). Today, the remaining foundation of the Sutra platform still exists. 釋慧哲, Shi Huizhe, whose surname was Zhao (趙), was a native of Xiangyang (襄陽). He had broad knowledge, a generous demeanor, and a pure and lofty character. After leaving home, he went to Yangdu (楊都). At that time, the Chen (陳) Dynasty's Wenchang (文昌) was prosperous, and Buddhism was vigorously promoted. Sangha Chief Qiong (僧正瓊公) was proficient in the principles of the Dharma, reaching a state of divine transformation, and his pure conduct was complete and flawless. He had a slightly purple complexion, and people called him 'Black Qiong' (烏瓊). The emperor greatly respected him and appointed him as the Great Sangha Chief (大僧正), allowing him to oversee the Dharma city and serve as a refuge for all beings. The Chen royal family all took refuge in him and received his precepts, and the rest of the officials and people did not dare to offend him. He lived in Jianchu Temple (建初寺). In the first year of Zhenming (禎明), he suddenly passed away in meditation and was buried on Louhu Mountain (樓湖山). The emperor mourned for him and sent the yellow flag honor guard to escort his coffin to the tomb. Shortly after the burial, the temple and pagoda where he lived emitted light for three consecutive days, foreshadowing his passing. Both monks and laypeople were amazed by this. At that time, Baoqiong (寶瓊) of Pengcheng Temple (彭城寺) was good at lecturing on the sutras and had a great demeanor. His appearance was unique and fair-skinned, and people called him 'White Qiong' (白瓊). His deeds are recorded in other biographies. Huizhe initially participated in listening to his lectures, which greatly opened his wisdom. He gathered disciples to lecture on the sutras, repeatedly expressing new insights. He boasted of his wisdom and understanding, and was quite arrogant and conceited. Later, he heard that Daolang (道朗) of Xinghuang Temple (興皇寺) had a divine eloquence like a sword, and few could resist him. Therefore, he went to Daolang to ask for guidance. After a long period of back-and-forth debate, Daolang's answers became increasingly profound. Huizhe was greatly amazed by this, and then sincerely listened to Daolang's teachings. Daolang's teachings were deep and subtle, yet they allowed people to naturally understand.
威容自矜動止懷法。曾於行路忽遇雷雨霈汪 哲從容如常不失規矩。時瀉靴水安行達寺。行步詳序視瞻不眄。轉身徐顧無妄乖越。時人呼為象王哲也。又善護根門節量口腹。便利滌沐罕有延濫。所以召請俗舍信宿經時。皆不睹其流穢。嘆美增盛。及講三論俊朗之響重光先價。引眾溯流屆于本邑。住城西望楚山光福禪房下龍泉寺。常以弘法為務。涅槃三論遞互相續。學士三百餘人。成器傳燈可有五十。即惠品法粲智嵩法同慧璇慧楞等是也。各領徒屬所在通化。開皇十七年四月卒于龍泉。時年五十有九。葬於四望山寺。弟子惠嵩等豎碑于本住。沙門惠向制文。向有奇才。思力遒壯。為總管薛道衡所重。嵩有學聲多所游貫。今住京都頻揚講說。時周邑有洪哲者。統閑大小每開法肆。以達解之望徴延慧日故。西楚傳號為前後兩哲云。
釋慧暅。姓周氏。其先家本汝南。漢末分崩避地江左。小震是宅多歷年世。今為義興陽羨人也。祖韶齊殿中將軍。父覆梁長水校尉。並偃仰衡門不求聞達。優遊卒歲易農而仕。暅穎悟冥來挺操童幼。鉆求六經略通大義蓋家教之常習非其好也。年十八乃喟然嘆曰。服膺周孔。以仁義為先。歸心黃老。以虛無為貴。而往來生死出入塵勞。乃域中之累業非出世之要道也。既發希有之志。仍感非常之
【現代漢語翻譯】 現代漢語譯本 他威嚴莊重，一舉一動都符合佛法。曾經在路上遇到傾盆大雨，但他從容不迫，一如既往地遵守規矩。當時他把靴子里的水倒掉，安然地到達寺廟。他行走時步伐詳緩有序，目光端正不斜視。轉身回顧時緩慢而莊重，沒有輕率的舉動。當時的人們稱他為象王哲（比喻像象王一樣莊嚴的哲人）。他還善於守護六根（眼、耳、鼻、舌、身、意），節制飲食。大小便和洗浴都很少拖延。因此，即使被邀請到俗家居住多日，人們也看不到他的污穢之處，對他讚美有加。等到他講解三論（《中論》、《百論》、《十二門論》）時，他俊朗的聲音重新煥發了先前的價值。他帶領大眾逆流而上，到達他的家鄉。住在城西的望楚山光福禪房下的龍泉寺。他經常以弘揚佛法為己任，涅槃經和三論交替講授。有三百多名學士跟隨他學習，其中能成才並傳承佛法的人大約有五十人，如惠品、法粲、智嵩、法同、慧璇、慧楞等。他們各自帶領徒弟在各地傳播佛法。開皇十七年四月，他圓寂于龍泉寺，享年五十九歲。葬於四望山寺。弟子惠嵩等人在他生前居住的寺廟裡為他立碑，沙門惠向撰寫碑文。惠向才華橫溢，思維能力強勁，受到總管薛道衡的器重。惠嵩學識淵博，遊歷廣泛，現在住在京都，頻繁地講經說法。當時周邑有位名叫洪哲的人，精通大小乘佛法，每次開設講壇，都以通達佛理的期望來徵召慧日（指慧哲），因此西楚地區稱他們為前後兩哲。
釋慧暅（Shì Huì Gēng，人名）。姓周，他的祖先是汝南人。漢朝末年天下大亂，他們爲了躲避戰亂而遷居到江左（長江以南地區）。他們在這個地方居住了很多年。現在是義興陽羨（地名）人。他的祖父韶是齊朝的殿中將軍，父親覆是梁朝的長水校尉。他們都隱居在簡陋的住所，不追求名聲，悠閒地度過一生，以務農為生。慧暅天資聰穎，從小就立下志向。他鉆研六經，略通大義，這大概是家教的常態，並非他的愛好。十八歲時，他嘆息道：『學習周公孔子的學說，以仁義為先；歸心於黃老之學，以虛無為貴。然而，往來於生死之間，出入于塵世的勞苦之中，這是世俗的牽累，不是出世的要道。』既然發了希有的志向，仍然感到非常的...
【English Translation】 English version He was dignified and majestic, and his every move was in accordance with the Dharma. Once, while traveling, he encountered a torrential rain, but he remained calm and composed, adhering to the rules as always. At that time, he poured the water out of his boots and calmly reached the temple. He walked with deliberate and orderly steps, his gaze was upright and did not look askance. When he turned around, he did so slowly and solemnly, without any rash movements. People at the time called him Elephant King Zhe (a metaphor for a wise man as dignified as an elephant king). He was also good at guarding the six roots (eyes, ears, nose, tongue, body, and mind), and moderating his diet. He rarely delayed his bowel movements, bathing, and other necessities. Therefore, even when invited to stay in laypeople's homes for many days, people could not see any uncleanliness in him, and they praised him greatly. When he lectured on the Three Treatises (the Mūlamadhyamakakārikā, Śataśāstra, and Dvādaśanikāyaśāstra), his brilliant voice rekindled their previous value. He led the masses upstream and arrived at his hometown. He lived in Longquan Temple, located under the Wangchu Mountain Guangfu Chan Monastery in the west of the city. He often made it his duty to promote the Dharma, alternately lecturing on the Nirvana Sutra and the Three Treatises. More than three hundred scholars followed him to study, and about fifty of them were able to become accomplished and transmit the Dharma, such as Huipin, Facan, Zhisong, Fatong, Huixuan, and Huileng. They each led their disciples to spread the Dharma in various places. In April of the seventeenth year of the Kaihuang era, he passed away at Longquan Temple at the age of fifty-nine. He was buried at Siwang Mountain Temple. His disciple Huisong and others erected a stele for him at the temple where he had lived, and the śrāmaṇa Huixiang wrote the inscription. Huixiang was exceptionally talented and had a strong ability to think, and was highly regarded by the chief administrator Xue Daoheng. Huisong was knowledgeable and well-traveled, and now lives in Kyoto, frequently lecturing on the scriptures. At that time, there was a person named Hongzhe in Zhouyi, who was proficient in both Mahayana and Hinayana Buddhism. Every time he opened a Dharma forum, he would invite Huizhe with the hope of attaining understanding, so the Xichu region called them the two Zhes, the former and the latter.
釋慧暅 (Shì Huì Gēng, a personal name). His surname was Zhou, and his ancestors were from Runan. At the end of the Han Dynasty, the world was in great turmoil, and they moved to Jiangzuo (the area south of the Yangtze River) to avoid the war. They lived in this place for many years. Now he is a native of Yixing Yangxian (place name). His grandfather Shao was a General of the Palace Guard in the Qi Dynasty, and his father Fu was a Commandant of Changshui in the Liang Dynasty. They both lived in simple dwellings, not seeking fame, and spent their lives leisurely, making a living by farming. Hui Geng was intelligent and insightful, and from a young age he had aspirations. He studied the Six Classics and had a general understanding of their meaning, which was probably a normal part of his family education, not something he particularly liked. At the age of eighteen, he sighed and said: 'Learning the doctrines of the Duke of Zhou and Confucius, taking benevolence and righteousness as the priority; returning to the teachings of Huang-Lao, valuing emptiness and non-being. However, going back and forth between life and death, entering and leaving the toils of the world, these are worldly entanglements, not the essential path to liberation.' Since he had made a rare aspiration, he still felt a great...
應。夢見一塔累級五層。畫辨莊嚴迢然峻峙。因而禮拜愿升此塔。少選之頃俄上相輪。當時身心快樂未曾有也。於是將游京邑。途次朱方。遇竹林寺詡法師。雅相嗟賞。乃依止出家為十戒和上。尋出都住甘露鼓寺。進具已后從靜眾峰師受十誦律。又聽龍光綽師成實。自綽化往更采眾師。屬意毗曇並八揵度。將欲並游秘奧盡掇菁華。還從龍光學士大僧都舒法師研精成論。及舒物故親受遺囑。值梁室版蕩京寺荒殘。乃裂裳杖錫來止南徐。寔報地恩兼修法事。陳武在田朱方歷試。夙承高譽雅相欽重。司空侯公次牧此州。虛心頂戴。永定三年侯公入輔。乃請出都。于白馬寺講涅槃經及成實論。學徒云結不遠千里。揮汗鼓袂風雨生焉。法筵之盛莫或斯擬。天嘉二年學士寶持等二百七十人。請講于湘宮寺。太建四年。宣帝敕請徙講東安。後主昔在春坊。亟經義集曾屬。才辯雄遠特所溢心及嗣寶位深惟敬仰。至德元年。下詔為京邑大僧都。四年轉大僧正。及天下混一來止徐方。緣會敷弘無替時序。以開皇九年七月十日遷於中寺。春秋七十有五。其月二十八日。窆于鐘山之巖。惟暅行業清高靈祇嚮應。神通感召不可思也。昔在陳朝。每年夏中常請於樂游苑。為陳氏七祖及楊都六廟諸神。發涅槃大品經。並延神坐俱在講筵。所以翠旌孔蓋
羽服霓裳。交亂人物驚神眩目。而往來迎送必降雲雨。冥期無爽十有餘載。常于食后講前假寐偃息。及講時將至。輒見朱衣人。喚曰。法師好起也。陳領軍將軍任忠。少為將帥。雅好畋游。然宿植勝因。善機將發。庖廚饔餼悉放奇光。睹而怪之。竊懷憂懼。夜夢異人來謂己曰。如請東安講。則所見必當無憂。既而覺悟。歡喜踴躍。罝罦矰繳一時焚燼。仍屈兩夏。于府講說。因此懺悔承持二經受不殺戒。故靈蹟寔繁未陳萬一。凡講成實玄義六十三遍。論文十五遍。涅槃大品各二十餘遍。五十許年法事相接。自餘眾部略而不載。菩薩戒弟子司空吳明徹等。公侯將相貴游朝士數千餘人。難以勝記。弟子智瑜等。以音儀永謝餘論將空非彼豐碑無陳聲實。乃勒銘于寺中。菩薩戒弟子著作郎瑯瑘王胄制文。
釋慧弼。姓蔣氏。常州義興人也。祖玄略以忠孝登朝。父元貺以才華待詔。咸佩印綬並奏絃歌。季父元舉陳世公功。庭列鼓鐘路橫驂駟。車馬之客填階。琴嘯之賓盈席。見弼青襟之年神爽。咸異嗟曰。此子若逢鳳德。終為王佐之才。既挺龍頤。必有封侯之應。弼情存出俗。因而答曰。無為之貴可以娛情。有待之煩徒勞人耳。于即蔬素遷遲便思脫躧。陳武龍飛大興元福。永定二年。躬行袞冕為剪周羅。三衣什物一時通給。乃
【現代漢語翻譯】 現代漢語譯本： 羽毛製成的衣服和彩虹般的裙子，交錯紛亂的人物讓人驚恐眩目。他們往來迎接和送別時，一定會降下雲和雨。約定的時間從不差錯，已經有十多年了。他常常在飯後講經前小睡片刻。等到講經的時間快到時，總會看見一個穿紅衣服的人叫他，說：『法師，該起來了。』陳朝的領軍將軍任忠，年輕時做將領，喜歡打獵遊玩，但他過去種下了殊勝的善因，善根即將萌發。他家的廚房裡，做飯的食物都放出奇異的光芒，他看到後感到奇怪和害怕，心裡憂慮。晚上夢見一個奇異的人來告訴他說：『如果請東安寺的法師來講解佛法，那麼你所見到的奇異現象就不用擔心了。』醒來后，他歡喜雀躍，把捕鳥的網和射鳥的箭都燒燬了。於是邀請法師在府上講經兩個夏天。因此懺悔，接受並奉持《成實論》和《涅槃經》，受持不殺生戒。所以靈異的事蹟實在很多，無法一一陳述。總共講解《成實玄義》六十三遍，講解《成實論》原文十五遍，《涅槃經》和《大品般若經》各二十多遍。五十多年裡，佛事不斷。其餘的經典就省略不記載了。菩薩戒弟子司空吳明徹等，以及公侯將相、達官貴人等數千人，難以全部記住。弟子智瑜等人認為，音容笑貌已經永遠逝去，其餘的議論也將變得空虛，不是那豐碑能夠完全陳述他的真實功德的，於是把他的事蹟刻在寺廟裡。菩薩戒弟子、著作郎瑯琊王胄撰寫了碑文。
釋慧弼（釋：姓氏，慧弼：法號），俗姓蔣，是常州義興人。他的祖父蔣玄略以忠孝聞名于朝廷，父親蔣元貺以才華受到皇帝的賞識。他們都佩戴印綬，並且擅長音樂。他的叔父蔣元舉因為對陳朝有功，所以家裡的庭院可以擺設鐘鼓，道路上可以並排駕著四匹馬拉的車。來拜訪的客人很多，坐滿了臺階，彈琴唱歌的賓客坐滿了席位。他們看到慧弼年輕有為，精神煥發，都驚歎地說：『這個孩子如果遇到賢明的君主，一定會成為輔佐君王的棟樑之才。』既然長著龍一樣的額頭，必定會有封侯的命運。慧弼卻一心想要出家，於是回答說：『無為的境界才是真正的快樂，有所求的煩惱只會徒勞地耗費人的精力。』於是他開始吃素，並逐漸萌生了出家的念頭。陳武帝登基，大興佛教，在永定二年，親自穿著龍袍為慧弼剃度，三衣和生活用品都一次性地供給了他。於是...
【English Translation】 English version: Clothed in feathered garments and rainbow skirts, the chaotic figures startled and dazzled the eyes. Their comings and goings were invariably accompanied by the descent of clouds and rain. The appointed times were never missed for more than a decade. He often took a nap after meals and before lectures. As the time for lecturing approached, he would always see a person in red clothing calling out, 'Master, it's time to rise.' Ren Zhong, the General of the Vanguard of the Chen Dynasty, enjoyed hunting and excursions in his youth, but he had planted superior causes in the past, and his roots of goodness were about to sprout. The food being prepared in his kitchen emitted strange lights, which caused him to feel strange and fearful, and he was filled with anxiety. At night, he dreamed of an extraordinary person who told him, 'If you invite a lecturer from Dong'an Temple, you need not worry about the strange phenomena you have seen.' Upon awakening, he rejoiced and burned all his nets and arrows for hunting birds. Consequently, he invited the lecturer to expound the Dharma at his residence for two summers. As a result, he repented, accepted, and upheld the Cheng Shi Lun (Treatise on the Completion of Truth) and the Nirvana Sutra, and took the precept against killing. Therefore, the miraculous events were numerous, and it is impossible to recount them all. He lectured on the profound meaning of the Cheng Shi Lun sixty-three times, on the text of the Cheng Shi Lun fifteen times, and on the Nirvana Sutra and the Mahaprajnaparamita Sutra more than twenty times each. For over fifty years, Dharma activities continued uninterrupted. Other scriptures are omitted from this account. Disciples who had taken the Bodhisattva precepts, such as Sikong Wu Mingche, as well as dukes, marquises, generals, high-ranking officials, and noblemen, numbered in the thousands, making it difficult to remember them all. Disciples such as Zhi Yu and others believed that his countenance and demeanor had passed away forever, and that further discussions would be in vain, as no stele could fully convey his true merits. Therefore, they inscribed his deeds in the temple. Wang Zhou of Langye, a scribe and a disciple who had taken the Bodhisattva precepts, composed the inscription.
Sh釋 Hui Bi (釋: surname, Hui Bi: Dharma name), whose lay surname was Jiang, was a native of Yixing in Changzhou. His grandfather, Jiang Xuanlue, was known in the court for his loyalty and filial piety, and his father, Jiang Yuan Kuang, was appreciated by the emperor for his talent. Both wore official seals and were skilled in music. His uncle, Jiang Yuanju, was honored for his contributions to the Chen Dynasty, so drums and bells could be displayed in his courtyard, and four-horse carriages could be driven side by side on the road. The guests who came to visit filled the steps, and the guests who played the zither and sang filled the seats. Seeing Hui Bi's youthful vigor and radiant spirit, they exclaimed in admiration, 'If this child encounters a wise ruler, he will surely become a pillar of support for the king.' Since he has a dragon-like forehead, he will surely be granted the rank of marquis. However, Hui Bi was determined to renounce the world, and so he replied, 'The nobility of non-action is true happiness, while the troubles of seeking gain only exhaust people's energy.' Therefore, he began to eat vegetarian food and gradually conceived the idea of leaving home. Emperor Wu of Chen ascended the throne and greatly promoted Buddhism. In the second year of Yongding, he personally wore the imperial robes to shave Hui Bi's head, and provided him with robes and necessities all at once. Thus...
伏業于惠殿寺領法師為弟子。領東南竹箭震澤風聲。王族望僧涂香是屬。弼親承雅訓聽受成實。年登弱冠握錐淮海。值寶梁明上盛弘新實。天宮晃公又敷心論。遂窮神追討務儘教源。所以六足八揵四真五聚。明若指掌罔或有遺。天嘉元年游諸講肆。旁求俊烈備見百梁。悟茅茨之陋。頻涉三休。恨土階之鄙。乃去小從大徙轍舊章。聽紹隆哲公弘持四論。才經一悟功倍常徒。研味數旬精通玄極。是知大智本行。與日月而齊明。名稱普聞。將風雲而共遠。然其神思沈鬱詞吐抑揚。剪萬古之盤根。朗百年之闇室。浙左飲德更甚江東。太建十年。下敕于長城報德寺。講涅槃法華。瓶錫盈堂簪裾滿席。質疑請道接踵成林。稟戒承歸排肩如市。莫不謂百步之香草或千年之聖人。爰至哲公將乎大漸。仍遣使者召還京室。鸞幾麈尾經書義疏。預是講儀一皆付囑。欲令法輪不斷佛種相仍。弼頂受遺令時滿六年。敷演論經各盈十遍。傳授之美復見伊人。隋師伐罪陳運受終。思報地恩言旋故里。安國寺者陳武所營。基趾仍存房廡雕壞。弼蒙犯霜露振錫揚煙。廣率良朋愿言修理。故得寺宇光華門房儼麗。故真觀法師制寺碑曰。花磚錦石更累平階。夏藻秋蓮還莊竦塔。月臨月殿。粉壁照于金波。云映雲臺。畫梁承于玉葉是也。至於經像繕修鐘磬镕范
【現代漢語翻譯】 現代漢語譯本：伏業于惠殿寺，以領法師為師。領會東南一帶竹箭和震澤的風聲。王族和德高望重的僧侶都用涂香來供養他。弼親自接受雅正的教誨，聽受《成實論》。年滿二十歲時，便在淮海一帶嶄露頭角。正值寶梁明上盛世，大力弘揚新的《成實論》。天宮寺的晃公也闡述《心論》。於是他窮盡心力，追根溯源，務求徹底掌握佛教的教義。因此，對於六足、八揵、四真、五聚等佛教術語，他都瞭如指掌，沒有絲毫遺漏。天嘉元年，他遊歷各處講經場所，廣泛結交傑出人士，遍覽百家之長，領悟到茅草屋的簡陋，多次前往三休之處。他遺憾于土階的簡陋，於是捨棄小的，追隨大的，改變舊的章法。聽從紹隆哲公弘揚四論，才經歷一次領悟，功效便勝過常人。研習品味數旬，便精通玄妙的道理。由此可知，他的大智慧與生俱來，與日月同輝，他的名聲廣為流傳，將與風雲一同遠揚。而且他神思深沉含蓄，言辭吐露抑揚頓挫，剪除萬古以來的盤根錯節，照亮百年的黑暗房間。浙左一帶的人們更加敬佩他的德行，勝過江東一帶。太建十年，皇帝下詔在長城報德寺，講授《涅槃經》和《法華經》。瓶錫盈滿殿堂，達官貴人坐滿席位。提問質疑，請求開示的人接連不斷，如同樹林一般。前來稟受戒律，皈依佛門的人比肩接踵，如同集市一般。人們都說他是百步之內的香草，或是千年一遇的聖人。等到哲公即將圓寂之時，仍然派遣使者召他回京。將鸞幾、麈尾、經書、義疏等講經的用具，全部交付給他，希望法輪能夠不斷運轉，佛種能夠相續不斷。弼接受遺命，六年時間裡，敷演論經各有十遍之多。傳授的美好再次在他身上顯現。隋朝軍隊討伐罪行，陳朝的國運走到盡頭。他思念報答故土的恩情，便返回故鄉。安國寺是陳武帝所建造的，地基仍然存在，但是房屋已經彫殘破敗。弼冒著風霜，搖動錫杖，廣為勸募，希望能夠修繕寺廟。因此寺廟才得以光彩華麗，門房才得以莊嚴美麗。所以真觀法師所撰寫的寺碑上說：『用花磚錦石，重新堆砌平整的臺階。夏天的水藻，秋天的蓮花，更加莊嚴高聳佛塔。月亮照臨月殿，粉白的墻壁映照著金色的波光。雲彩映襯雲臺，彩繪的屋樑承托著玉色的樹葉。』說的就是這樣的景象。至於經書佛像的修繕，鐘磬的重新鑄造……
【English Translation】 English version: Fu Ye studied under Dharma Master Ling at Hui Dian Temple. He understood the sounds of the southeast bamboo arrows and the wind of Zhenze (a lake). Royal families and respected monks offered him scented incense. Bi personally received elegant teachings and listened to the Chengshi Lun (Tattvasiddhi Shastra, a Buddhist Abhidharma text). At the age of twenty, he began to distinguish himself in the Huaihai area. It was during the prosperous reign of Emperor Ming of the Bao Liang dynasty that the new Chengshi Lun was vigorously promoted. Monk Huang of Tiangong Temple also expounded the Xin Lun (Treatise on Mind). Therefore, he exhausted his efforts to trace the origins and thoroughly grasp the Buddhist doctrines. Thus, he was thoroughly familiar with Buddhist terms such as the Six Feet, Eight Supports, Four Truths, and Five Aggregates, without any omissions. In the first year of the Tianjia era, he traveled to various lecture halls, widely befriended outstanding individuals, and extensively learned from various schools. He realized the simplicity of thatched huts and frequently visited the Three Rest Places. He regretted the simplicity of the earthen steps, so he abandoned the small and followed the large, changing the old ways. He listened to Zhe Gong of Shaolong Temple promote the Four Treatises, and after only one understanding, his effect was better than ordinary people. After studying and savoring for several weeks, he became proficient in profound principles. From this, it can be known that his great wisdom was innate, shining as brightly as the sun and moon, and his reputation spread far and wide, traveling with the wind and clouds. Moreover, his thoughts were deep and reserved, and his words were spoken with cadence, cutting through the tangled roots of the past and illuminating the dark room of a hundred years. The people of Zhezuo admired his virtue even more than those of Jiangdong. In the tenth year of the Taijian era, the emperor issued an edict at Changcheng Baode Temple, lecturing on the Nirvana Sutra (Mahāparinirvāṇa Sūtra) and the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Alms bowls filled the hall, and officials filled the seats. Those who questioned and sought guidance came in an endless stream, like a forest. Those who came to receive precepts and take refuge in Buddhism stood shoulder to shoulder, like a market. Everyone said that he was the fragrant grass within a hundred steps or a sage of a thousand years. When Zhe Gong was about to pass away, he still sent messengers to summon him back to the capital. He entrusted him with all the lecture instruments, such as the luan desk, the deer-tail whisk, the scriptures, and the commentaries, hoping that the Dharma wheel would continue to turn and the Buddha seed would continue to propagate. Bi accepted the will, and in six years, he expounded the treatises and sutras each more than ten times. The beauty of transmission was once again manifested in him. The Sui army attacked the crimes, and the Chen dynasty's fate came to an end. Thinking of repaying the kindness of his homeland, he returned to his hometown. Anguo Temple was built by Emperor Wu of the Chen dynasty. The foundation still existed, but the buildings were dilapidated. Bi braved the frost and dew, shook his tin staff, and widely solicited donations, hoping to repair the temple. Therefore, the temple was able to be glorious and beautiful, and the gatehouse was able to be solemn and beautiful. Therefore, the temple inscription written by Dharma Master Zhenguan said: 'Use flower bricks and brocade stones to rebuild the flat steps. Summer algae and autumn lotus further adorn the towering pagoda. The moon shines on the Moon Palace, and the white walls reflect the golden waves. The clouds reflect the Cloud Terrace, and the painted beams support the jade leaves.' This is the scene. As for the repair of scriptures and Buddha statues, the recasting of bells and chimes...
。其為法利胡可勝言。以開皇十九年正月。忽抱氣疾便覺彌留。至三月半午時從化。春秋六十有三。窆于華陽之山。學士慧方陪隨歲久。義解鉤深。堪任傳燈。咸以付囑。乃立碑于寺云。
釋靈裕。俗姓趙。定州鉅鹿曲陽人也。年居童幼異行感人。每見儀像沙門必形心隨敬。聞屠殺聲相亦切愴胸懷。致使鄉黨傳芳親緣為之止殺。年登六歲便知受戒。父母強之誓心無毀。尋授章本及以千文。不盈晦朔。書誦俱了。至於孝經論語。才讀文詞兼明註解。由是二親偏愛望嗣門風。年七歲啟父出家。父以慧解夙成。意宗繼世決誓不許。唯令俗學專尋世務礙之道法。裕嘆曰。不得七歲出家。一生壞矣。遂通覽群籍資于父兄。幷包括異同深契幽賾。唯老莊及易。未預承傳。年十五潛欲逃世。會丁父艱。便從世疾苫塊縈轉。杖而能起服畢厭俗。心猛不敢辭母。默往趙郡應覺寺。投明寶二禪師而出家焉。其人亦東川之摽領也。既初染大法敕令誦經。裕執卷而誓曰。我今將學必先要心。三藏微言定當窮旨。終無處中下之流。暨于儒釋兩教。遍須通曉也。年始弱冠。聞慧光律師英猷鄴下。即往歸稟。會已歿世才經七日。獨嗟無遇。戒約何依。乃回投憑師聽於地論。荏苒法席終於三年。二十有二方進具戒。還從明寶二德求為本師。乃皆辭
【現代漢語翻譯】 現代漢語譯本：他精通佛法，言辭犀利。在開皇十九年正月，忽然得了氣疾，自覺病危。到三月半中午時圓寂，享年六十三歲。安葬在華陽山。學士慧方跟隨他多年，對佛義的理解深刻透徹，足以傳承佛法。靈裕將佛法全部託付給他，並在寺中立碑紀念自己，碑文如下：
釋靈裕（釋：佛教僧侶的尊稱；靈裕：人名），俗姓趙（俗姓：出家前的姓氏），是定州鉅鹿曲陽人。他從小就與衆不同，行為舉止令人感動。每當看到佛像或僧人，必定心生敬意。聽到屠宰的聲音，也會感到悲傷。因此，鄉里鄰居都稱讚他，親戚朋友也因此停止殺生。六歲時，他就懂得接受戒律，即使父母強迫他，也發誓不違背。不久，他學習了章草和《千字文》，不到一個月就全部掌握。至於《孝經》、《論語》，他不僅能讀懂文辭，還能理解其中的含義。因此，父母特別疼愛他，希望他能繼承家風。七歲時，他請求父親允許他出家。父親認為他天資聰穎，希望他能繼承家業，堅決不同意，只讓他專心學習世俗知識，認為這樣會妨礙他修習佛法。靈裕嘆息道：『如果不能在七歲時出家，這一生就毀了。』於是，他廣泛閱讀各種書籍，向父親和兄長請教，深入研究各種學說，深刻理解其中的奧秘。只有老莊和《易經》，他沒有學習。十五歲時，他暗自想要遁世。恰逢父親去世，他便按照世俗的禮節，在父親的墳墓旁守孝。守孝期滿后，他厭倦了世俗生活，但又不敢違背母親的意願。於是，他默默地前往趙郡應覺寺，投奔明寶、二禪師（禪師：精通禪定的僧侶）出家。這兩位禪師也是東川地區的領袖人物。出家后，他奉命誦讀佛經。靈裕拿著經書發誓道：『我今天開始學習佛法，必須先要堅定自己的心。三藏（三藏：佛教經典的總稱）的精微要義，我一定要窮盡其理。絕不做中下之流。至於儒家和佛教的各種教義，我都要通曉。』他剛滿二十歲，就聽說慧光律師（律師：精通戒律的僧侶）在鄴下享有盛名，便前往拜見。但慧光律師已經去世七天了，他獨自感嘆自己沒有遇到明師，不知道應該遵循什麼戒律。於是，他回到憑師那裡，聽他講解《地論》。就這樣，他在憑師的座下學習了三年。二十二歲時，他才正式受具足戒（具足戒：佛教僧侶所受的最高戒律）。他回到明寶、二德（德：有德行的僧侶）那裡，請求他們做自己的本師（本師：最初剃度出家的師父），但他們都婉拒了。
【English Translation】 English version: He was proficient in the Dharma and eloquent in speech. In the first month of the nineteenth year of Kaihuang (Kaihuang: reign title of Emperor Wen of Sui Dynasty), he suddenly contracted a respiratory illness and felt that he was dying. He passed away at noon on the fifteenth day of the third month, at the age of sixty-three. He was buried in Mount Huayang. The scholar Huifang had been with him for many years, and his understanding of the Dharma was profound and thorough, enough to inherit the Dharma. Lingyu entrusted all the Dharma to him and erected a stele in the temple to commemorate himself, with the following inscription:
釋靈裕 (Shi: honorific title for Buddhist monks; Lingyu: personal name), his secular surname (secular surname: surname before becoming a monk) was Zhao, and he was a native of Quyang, Julu, Dingzhou. From a young age, he was different from others, and his behavior was touching. Whenever he saw a Buddha statue or a monk, he would definitely feel respect in his heart. Hearing the sound of slaughter, he would also feel sad. Therefore, the villagers praised him, and relatives and friends stopped killing because of him. At the age of six, he knew how to receive precepts, and even if his parents forced him, he vowed not to violate them. Soon, he learned cursive script and the 'Thousand Character Classic', mastering them all in less than a month. As for the 'Classic of Filial Piety' and the 'Analects', he could not only read the words but also understand their meaning. Therefore, his parents loved him especially, hoping that he could inherit the family tradition. At the age of seven, he asked his father to allow him to become a monk. His father believed that he was intelligent and hoped that he could inherit the family business, so he firmly disagreed, only allowing him to concentrate on learning secular knowledge, believing that this would hinder his practice of the Dharma. Lingyu sighed, 'If I cannot become a monk at the age of seven, my life will be ruined.' Therefore, he widely read various books, consulted his father and brothers, deeply studied various theories, and deeply understood their mysteries. Only Lao Zhuang and the 'Book of Changes' had he not studied. At the age of fifteen, he secretly wanted to escape the world. Coincidentally, his father passed away, so he followed the secular etiquette and observed mourning by his father's grave. After the mourning period, he was tired of secular life, but he did not dare to disobey his mother's wishes. Therefore, he silently went to Yingjue Temple in Zhaojun and joined the monks Mingbao and Er Chanshi (Chanshi: monks who are proficient in meditation). These two Chanshis were also leaders in the Dongchuan area. After becoming a monk, he was ordered to recite Buddhist scriptures. Lingyu held the scriptures and vowed, 'Today I begin to study the Dharma, I must first strengthen my heart. I must exhaust the meaning of the subtle words of the Tripitaka (Tripitaka: the general term for Buddhist scriptures). I will never be a mediocre person. As for the various doctrines of Confucianism and Buddhism, I must understand them all.' He had just turned twenty when he heard that the Vinaya Master Huiguang (Vinaya Master: monks who are proficient in precepts) enjoyed a great reputation in Ye, so he went to pay his respects. But Vinaya Master Huiguang had already passed away for seven days, and he sighed alone that he had not met a wise teacher and did not know what precepts to follow. Therefore, he returned to his teacher and listened to him explain the 'Treatise on the Earth'. In this way, he studied under his teacher for three years. At the age of twenty-two, he was formally ordained (ordained: the highest precepts received by Buddhist monks). He returned to Mingbao and Er De (De: virtuous monks), asking them to be his original teachers (original teacher: the teacher who first shaved his head and ordained him), but they both declined.
曰。吾為汝緣吾非汝師。可往勝上所也。遂赴定州而受大戒。即誦四分僧祇二戒。自寫其文。八日之中書誦俱了。有定州刺史侯景。訪裕道行奏請度之。隸入公名甚相器重。后南遊漳滏。于隱公所偏學四分。隨聞尋記五卷行之。又以地論初興。惠光開悟之元匠。流衍弘導。道憑即光師之所親承。憑光並有別傳。裕依憑法席。晨夜幽通發奇剖新者。皆共推揖。有齊宣帝盛弘釋典。大統法上勢覆群英。學者望風。向附用津僥倖。唯裕仗節專貞。卓然不偶倫類。但慮未聞所聞。用為翹結耳。後上統深委高亮欽而敬之。自此專業華嚴涅槃地論律部。皆博尋舊解穿鑿新異。唯大集般若觀經遺教等疏。拔思胸襟非師講授。又從安游榮等三師聽雜心義。嵩林二師學成實論。功將一紀解貫二乘。綱領有存皆備科舉。而精爽弘贍理相兼通。曾與諸僧共談儒教。旁有講席。參涉間聞兩聽同散。竟以相聞覆述句義並無一遺。由此鄴下擅名遐邇馳譽。且而剛梗嚴毅守節自專。至於都講覆述勵懷非任。世供道望銷聲避隱。有事不獲已者。讓而受之。夏居十二。鄴京創講名節既著。言令若新。預聽歸依遂號為裕菩薩也。皆從受戒三聚。大法自此廣焉。因以導物為恒務矣。意存綱領不在章句。致有前後重解言義不同。亡筌者會其宗歸。循文者失其宏趣
【現代漢語翻譯】 說：『我為你提供幫助，因為我不是你的老師。你可以去勝上那裡。』於是前往定州，在那裡受了具足戒（Bhiksu ordination）。隨即背誦《四分律》（Dharmaguptaka Vinaya）、《僧祇律》（Mahasanghika Vinaya）的兩種戒律，親自抄寫經文，八天之內抄寫和背誦全部完成。當時定州刺史侯景，聽說了僧裕的德行，上奏請求度他出家，隸屬於官府名下，非常器重他。後來南遊漳水、滏水一帶，在隱公那裡專門學習《四分律》，隨聽隨記，寫成五卷流傳。又因為《地論》（Dasabhumika Sutra Commentary）初興，惠光（Huiguang）（人名，開悟的先驅）是開創和弘揚此論的元老，道憑（Daoping）是惠光的親傳弟子，道憑和惠光都有各自的傳記。僧裕依附道憑的法座，日夜深入研究，提出新穎獨特的見解，大家都推崇敬佩他。北齊宣帝大力弘揚佛教經典，大統法上的聲勢壓倒了所有英才，學者們都望風歸附，希望藉此獲得名利。只有僧裕堅守節操，特立獨行，不與世俗同流合污，只是擔心自己沒有聽到過的教義，因此努力追求。後來北齊皇帝對他非常信任，高亮（Gaoliang）也欽佩敬重他。從此，僧裕專門研究《華嚴經》（Avatamsaka Sutra）、《涅槃經》（Nirvana Sutra）、《地論》、《律部》，廣泛查閱舊的註解，並深入研究新的見解。只有《大集經》（Mahasamgraha Sutra）、《般若經》（Prajnaparamita Sutra）、《觀經》（Visualization Sutra）、《遺教經》（Sutra of Forty-Two Chapters）等疏，是他獨立思考所得，並非師父講授。他又跟隨安游（Anyou）、榮（Rong）等三位法師聽講《雜心論》（Abhidharma-hrdaya-sastra）的義理，跟隨嵩林（Songlin）兩位法師學習《成實論》（Satyasiddhi-sastra）。用十多年的時間，通達了二乘的教義，掌握了綱領，具備了科舉考試的能力。而且精神充沛，學識淵博，義理和現象都能融會貫通。曾經和眾僧一起談論儒家經典，旁邊有講席，他偶爾聽到一些內容，兩邊同時聽講，結束后能夠完整地複述兩邊的句子和義理，沒有絲毫遺漏。因此在鄴下享有盛名，遠近聞名。而且他剛強正直，嚴於律己，堅守節操，專心致志。至於都講、複述等職務，他總是推辭，不肯擔任。世俗供養和道義上的期望，他都儘量避免。實在推辭不掉的事情，才勉強接受。夏天在鄴京講經十二年，名聲和節操已經確立，他的言論就像新的一樣。預先聽講並歸依的人，都稱他為裕菩薩。大家都從他那裡受三聚戒（Threefold precepts），大法從此廣泛傳播。因此，他以引導眾生為日常事務。他注重綱領，不在意細枝末節，因此前後解釋的內容和義理有所不同。不執著于形式的人，能夠領會他的宗旨；拘泥於文字的人，會失去他的宏大意趣。
【English Translation】 He said, 'I will help you because I am not your teacher. You can go to Shengshang.' Then he went to Dingzhou and received the Bhiksu ordination there. He immediately recited the two sets of precepts from the Dharmaguptaka Vinaya and the Mahasanghika Vinaya, and personally transcribed the texts. Within eight days, he completed both the writing and recitation. At that time, Hou Jing, the governor of Dingzhou, heard of Monk Yu's virtuous conduct and submitted a memorial requesting to ordain him. He was registered under the official's name and was highly valued. Later, he traveled south to the Zhang and Fu rivers, where he specialized in studying the Dharmaguptaka Vinaya with Yin Gong. He recorded what he heard and wrote five volumes, which were circulated. Moreover, because the Dasabhumika Sutra Commentary was newly emerging, Huiguang (a person's name, a pioneer of enlightenment) was the founder and promoter of this commentary. Daoping (a person's name) was Huiguang's direct disciple, and both Daoping and Huiguang had their own biographies. Monk Yu relied on Daoping's Dharma seat, studying deeply day and night, and proposing novel and unique insights, which were admired and respected by everyone. Emperor Xuan of the Northern Qi Dynasty vigorously promoted Buddhist scriptures, and the momentum of Datong Fa Shang overwhelmed all talents. Scholars flocked to him, hoping to gain fame and fortune. Only Monk Yu adhered to his principles, remained independent, and did not associate with the secular world. He was only concerned that he had not heard certain doctrines, so he strived to pursue them. Later, the emperor of the Northern Qi Dynasty deeply trusted him, and Gaoliang (a person's name) also admired and respected him. From then on, Monk Yu specialized in studying the Avatamsaka Sutra, the Nirvana Sutra, the Dasabhumika Sutra Commentary, and the Vinaya, extensively consulting old commentaries and deeply researching new insights. Only the commentaries on the Mahasamgraha Sutra, the Prajnaparamita Sutra, the Visualization Sutra, and the Sutra of Forty-Two Chapters were obtained through his independent thinking and were not taught by his teacher. He also listened to the meaning of the Abhidharma-hrdaya-sastra from three masters, Anyou, Rong, and others, and studied the Satyasiddhi-sastra from two masters, Songlin. After more than ten years, he became proficient in the doctrines of the Two Vehicles, grasped the key principles, and possessed the ability to pass the imperial examinations. Moreover, he was energetic, knowledgeable, and able to integrate both the principles and phenomena. He once discussed Confucian classics with other monks, and there was a lecture nearby. He occasionally heard some content, listening to both sides simultaneously. After the lecture, he was able to completely repeat the sentences and meanings of both sides without any omission. Therefore, he enjoyed a great reputation in Ye and was famous far and wide. Furthermore, he was strong and upright, strict with himself, adhered to his principles, and was focused. As for the duties of lecturing and reviewing, he always declined and refused to take them. He tried to avoid secular offerings and moral expectations. He only reluctantly accepted things that he could not refuse. He lectured in Ye for twelve years in the summer, and his reputation and integrity were established. His words were like new. Those who listened to his lectures and took refuge in him called him Yu Bodhisattva. Everyone received the Threefold Precepts from him, and the Great Dharma spread widely from then on. Therefore, he made guiding sentient beings his daily task. He focused on the key principles and did not care about the details, so the content and meaning of his explanations differed before and after. Those who are not attached to forms can understand his purpose; those who are attached to the literal meaning will lose his grand intention.
。會齊后染患愿講華嚴。昭玄諸統舉裕以當法主。四方一會雅為稱先。時有雄雞一頭常隨眾聽。逮于講散乃大鳴高飛。西南樹上經夜而終。俄爾疾遂有瘳。斯亦通感之明應也。內宮由是施袈裟三百領。裕受而散之。文宣之世立寺非一。敕召德望並處其中。國俸所資隆重相架。裕時郁為稱首。令住官寺。乃固讓曰。國意深重德非其人。幸以此利授堪受者。其高謝榮時為類若此。有善生法供則受而無憚。其攝引陶化又若此也。故其所行藏。不為世情之所同測矣。年四十有七。將鄰知命。便即澄一心想禪慮巖阿。未盈炎溽。范陽盧氏聞風遠請。裕乘時弘濟不滯行理。便往赴焉。至止講供。常溢千人。聽徒嘉慶前後重疊。后還鄴下。與諸法師連座談說。齊安東王婁睿。致敬諸僧次至裕前。不覺怖而流汗。退問知其異度。即奉為戒師。寶山一寺裕之經始。睿為施主傾撒金貝。其潛德感人又此類也。周氏滅齊。二教淪沒。乃潛形世壤。衣以斬缞三升之布。頭绖麻帶如喪考妣。誓得佛法更始方襲舊儀。引同侶二十餘人居於聚落。夜談正理書讀俗書。學既探幽隨覽綴述。各有部類。名如后列。時屬儉歲糧粒無路。造卜書一卷。令佔之取價。日米二升以為恒調。既而言若知來。疑者叢鬧。得米遂多。裕曰。先民有言。舐蜜刃傷。驗於今矣
。索取卜書對眾焚之。日別自往。須臾獲價。卷席而歸。所得食調及時將返。用供同厄遂達有年。大隋運興。載昌釋教。裕德光先彥即預搜揚。開皇三年相州刺史樊叔略。創弘講會延請諸僧。並立節前標遺法明寄。一期影向千計盈門。裕當元帝允副玄望。有敕令立僧官。略乃舉為都統。因語略曰。統都之德。裕德非其德。統都之用。裕用非其用。既其德用非器。事理難從。僉謂。舍於此人則薦失綱要。后更伸請。乃潛游燕趙。五年行化道振兩河。開皇十年在洺州靈通寺。夜于庭中得書一牒。言述命報厄在咸陽。初莫測其然也。至於明年。文帝崇仰釋門遠訊髦彥。皆云。裕德覆時望矣。因下詔曰。敬問相州大慈寺靈裕法師。朕遵崇三寶歸向情深。恒愿闡揚大乘護持正法。法師梵行精淳理義淵遠。弘通玄教開導聾瞽。道俗欽仰思作福田。京師天下具瞻四方輻湊。故遠召法師共營功業。宜知朕意早入京也。裕得書惟曰。咸陽之厄驗於斯矣。然命有隨遭。可辭以疾。又曰業緣至矣。聖亦難違。乃步入長安不乘官乘。時年七十有四。敕遣勞待令住興善。仍詔所司咸集僧望評立國統。眾議咸屬莫有異詞。裕笑曰。當相通委何用云云。遂表辭請還。置言詳核。帝覽表究情。依即聽返。僕射高穎等。意存統重。又表請留。帝即下敕。令
【現代漢語翻譯】 現代漢語譯本 （靈裕）索取占卜的書當衆焚燬。每天獨自前往（某處）。不久獲得（所需之）價格，捲起草蓆回家。所得的食物按時調配，將要返回（寺院），用來供給共同受困的人，這樣過了很多年。大隋王朝興盛，佛教再次昌隆。裕德（靈裕的法號）因為先前就很有名望，所以被舉薦。開皇三年，相州刺史樊叔略，創辦弘揚佛法的講會，邀請眾僧。並且樹立節義的榜樣，闡明遺留下來的佛法，希望藉此影響大眾，一時間來聽講的人很多。裕（靈裕）被元帝認為是能夠符合玄妙佛法期望的人。有皇帝的命令要設立僧官。樊叔略就推舉靈裕擔任都統。靈裕於是對樊叔略說：『統都的德行，裕德（我）沒有這樣的德行；統都的作用，裕德（我）沒有這樣的作用。』既然我的德行和作用都不夠格，這件事在道理上難以服從。大家都認為，捨棄這個人（靈裕）來推薦，就會失去綱要。後來樊叔略再次請求，靈裕於是悄悄地遊歷燕趙一帶。開皇五年，他推行佛法教化，振興了黃河兩岸的佛教。開皇十年，在洺州靈通寺，夜晚在庭院中得到一封書信，說他命中註定有災難在咸陽。起初不明白是什麼意思。到了第二年，隋文帝崇尚佛教，四處尋訪有聲望的賢才，大家都說：『裕德（靈裕）的德行足以擔當重任了。』於是下詔說：『敬問相州大慈寺的靈裕法師。朕遵崇三寶，歸依之心深厚。一直希望能夠弘揚大乘佛法，護持正法。法師的修行精進純粹，對佛理的理解深刻淵博，弘揚玄妙的佛法，開導那些愚昧無知的人。道俗之人都欽佩仰慕，想把他當作種福田的人。京師是天下人所關注的地方，四方的人都聚集到這裡。所以遠道召請法師，共同經營功德事業。希望您能明白朕的心意，早日入京。』靈裕得到詔書後說：『咸陽的災難應驗在這裡了。』然而命中註定有災難，可以以生病為理由推辭。又說：『業緣到了，即使是聖人也難以違背。』於是步行進入長安，沒有乘坐官車。當時他七十四歲。皇帝派人慰勞等待，讓他住在興善寺。又詔令有關部門召集有聲望的僧人，評議設立國統。大家一致推舉靈裕，沒有不同的意見。靈裕笑著說：『應當互相溝通委託，何必這樣說呢？』於是上表請求返回。陳述的言辭詳細懇切。皇帝看了奏表，瞭解了他的真實情況，就同意他返回。僕射高穎等人，認為國統的職位很重要，又上表請求他留下。皇帝於是下敕令
【English Translation】 English version (Lingyu) asked for divination books and burned them in public. He went alone every day. Soon he got the price (needed), rolled up the mat and went home. The food obtained was distributed on time, and he was about to return (to the temple) to supply those who were suffering together, and this lasted for many years. The Great Sui Dynasty flourished, and Buddhism flourished again. Yude (Lingyu's Dharma name) was recommended because he was already well-known. In the third year of Kaihuang, Fan Shulue, the governor of Xiangzhou, founded a lecture meeting to promote Buddhism and invited many monks. And set an example of integrity, clarifying the Buddhist teachings left behind, hoping to influence the public, and for a time many people came to listen to the lectures. Yu (Lingyu) was regarded by Emperor Yuan as someone who could meet the expectations of the profound Buddhist Dharma. There was an imperial order to establish a monastic official. Fan Shulue recommended Lingyu to serve as Dutong (Director of Monks). Lingyu then said to Fan Shulue: 'The virtue of Dutong, Yude (I) does not have such virtue; the function of Dutong, Yude (I) does not have such function.' Since my virtue and function are not qualified, this matter is difficult to obey in reason. Everyone believed that abandoning this person (Lingyu) to recommend would lose the key points. Later, Fan Shulue requested again, so Lingyu secretly traveled around Yanzhao. In the fifth year of Kaihuang, he promoted Buddhist teachings and revitalized Buddhism on both sides of the Yellow River. In the tenth year of Kaihuang, at Lingtong Temple in Mingzhou, he obtained a letter in the courtyard at night, saying that he was destined to have a disaster in Xianyang. At first, I didn't understand what it meant. In the second year, Emperor Wen of Sui admired Buddhism and sought out virtuous talents with prestige everywhere. Everyone said: 'Yude (Lingyu)'s virtue is enough to bear the heavy responsibility.' So he issued an edict saying: 'Respectfully ask Lingyu, the Dharma Master of Daci Temple in Xiangzhou. I respect the Three Jewels and have a deep devotion. I have always hoped to promote Mahayana Buddhism and protect the Dharma. The Dharma Master's practice is diligent and pure, and his understanding of Buddhist principles is profound and profound. He promotes the profound Buddhist Dharma and guides those who are ignorant. Both Taoists and lay people admire and admire him and want to regard him as a person who cultivates blessings. The capital is a place of concern for people all over the world, and people from all directions gather here. Therefore, I invite the Dharma Master from afar to jointly manage the cause of merit. I hope you can understand my intentions and enter the capital as soon as possible.' After receiving the edict, Lingyu said: 'The disaster in Xianyang is verified here.' However, if there is a disaster destined in fate, you can decline on the grounds of illness. He also said: 'The karmic connection has arrived, and even a saint cannot disobey it.' So he walked into Chang'an without taking an official car. He was seventy-four years old at the time. The emperor sent people to comfort and wait for him, and asked him to live in Xingshan Temple. He also ordered the relevant departments to summon monks with prestige to discuss the establishment of Guotong (National Overseer of Monks). Everyone unanimously recommended Lingyu, and there were no different opinions. Lingyu smiled and said: 'We should communicate and entrust each other, why say this?' So he submitted a memorial requesting to return. The words stated were detailed and sincere. After reading the memorial, the emperor understood his true situation and agreed to his return. The servants Gao Ying and others believed that the position of Guotong was very important, and submitted another memorial requesting him to stay. The emperor then issued an edict
且住此。裕曰。一國之主義無二言。今復重留情所未可。告門人曰。王臣親附久有誓言。近則侮人輕法。退則不無遙敬。故吾斟酌向背耳。尋復三敕固邀。裕較執如上。帝語蘇威曰。朕知裕師綱正。是自在人。誠不可屈節。乃敕左僕射高穎右僕射蘇威納言虞慶則總管賀若弼等諸公詣寺宣旨。代帝受戒懺罪。並送綾錦衣服絹三百段。助營山寺。御自注額可號靈泉。資送優給有逾常準。力步而歸達于本邑。顧而言曰。往返之弊厄不亡乎。由是敕問屢馳。䞋錫重沓。稽疑請決者不遠而至餐風沐道者復結於前矣。裕末又住演空寺。相州治西。秉操彌堅履行逾肅。帝聞之又下詔曰。敬問演空寺大德靈裕法師。朕遵仰聖教重興三寶。欲使生靈咸蒙福力。法師舍離塵俗投旨法門。精誠若此。深副朕懷。其為國主思問如此類也。及仁壽中年。分佈舍利諸州起塔。多有變瑞。時人咸嘉為吉徴也。裕聞而嘆曰。此相禍福兼表矣。由雜白花白樹白塔白雲。相現吉緣。所為兇兆。眾初不信之也。俄而獻後文帝相次升遐。一國素衣。斯言有據。相州刺史內陽公薛胄所住堂礎忽變為玉。胄謂為善徴也。設齋慶之。裕曰。斯琉璃耳。宜慎之戒之。可禳之以福。胄不從其言。后楊諒起逆。事有相緣。乃流之邊裔。追悔昔言不慎之晚矣。又于寒陵山所造九
【現代漢語翻譯】 現代漢語譯本 『且住在此。』裕（靈裕，隋代高僧）說：『一個國家的原則不能有二種說法。現在又再三挽留，實在是不可以。』告訴他的門人說：『王臣親近依附，很久以前就有誓言。現在（皇帝）親近我，是侮辱他人，輕視法令。退一步說，不親近，也不會缺少遙遠的尊敬。所以我才斟酌著是該順從還是背離。』不久，皇帝又三次下敕書堅決邀請。靈裕堅持不答應，就像之前一樣。皇帝對蘇威說：『我知道裕法師的綱常正直，是個自在的人。實在不能勉強他改變節操。』於是命令左僕射高穎、右僕射蘇威、納言虞慶則、總管賀若弼等各位大臣到寺廟宣讀聖旨，代替皇帝接受戒律，懺悔罪過，並送去綾羅錦緞衣服和絹三百段，幫助修繕山寺。皇帝親自題寫寺額，命名為『靈泉』，提供的資助和供給超過了通常的標準。靈裕步行返回到他的家鄉。回頭說：『往返的勞頓，難道不會讓我喪命嗎？』因此，皇帝的詢問屢次傳來，賞賜的物品也接連不斷。前來請教疑難問題的人絡繹不絕，餐風飲露修道的人又聚集在他的身邊。靈裕後來又住在演空寺，在相州城西。他堅持操守更加堅定，行為更加嚴肅。皇帝聽說了，又下詔書說：『敬問演空寺的大德靈裕法師。朕遵從仰慕聖教，重新興盛三寶（佛、法、僧），想讓眾生都能蒙受福力。法師捨棄世俗塵埃，投身佛法，精誠如此，深合朕意。』他作為一國之主，思念詢問就是這樣。到了仁壽年間，在各個州分佈舍利，建造佛塔，多次出現祥瑞的徵兆。當時的人都認為是吉祥的預兆。靈裕聽了嘆息說：『這既是吉兆也是兇兆啊。』因為有雜色的白花、白樹、白塔、白雲，這些是吉利的象徵，但所預示的卻是兇險的徵兆。眾人起初都不相信他的話。不久，獻后（隋文帝的皇后）和文帝（隋文帝楊堅）相繼去世，全國都穿上了素服。他的話應驗了。相州刺史內陽公薛胄所住的堂屋地基忽然變成了玉。薛胄認為是吉祥的徵兆，設齋慶祝。靈裕說：『這是琉璃罷了。應該謹慎戒備，可以用祈福來消除災禍。』薛胄不聽從他的話。後來楊諒發動叛亂，事情有所牽連，薛胄被流放到邊遠地區，追悔當初不謹慎聽從勸告已經晚了。又在寒陵山所建造的九 層寶塔將要完工的時候，忽然倒塌了。靈裕說：『我曾經說過，建造佛塔應該選擇平坦的地方，不應該在山頂上建造。現在果然應驗了。』
【English Translation】 English version 『Stay here.』 Yu (Lingyu, a prominent monk of the Sui Dynasty) said, 『The principle of a country cannot have two interpretations. Now, to repeatedly urge me to stay is truly unacceptable.』 He told his disciples, 『The king and his ministers have been close and attached, and there have been vows for a long time. Now (the emperor) being close to me is an insult to others and a disregard for the law. To step back, not being close, would not lack distant respect. Therefore, I am deliberating whether to comply or to turn away.』 Soon, the emperor issued three edicts firmly inviting him. Lingyu insisted on refusing, just as before. The emperor said to Su Wei, 『I know that Dharma Master Yu's principles are upright, and he is a free person. It is truly impossible to force him to change his integrity.』 So he ordered the Left Prime Minister Gao Ying, the Right Prime Minister Su Wei, the Advisor Yu Qingze, the General He Ruobi, and other ministers to go to the temple to proclaim the imperial edict, accept precepts on behalf of the emperor, repent of sins, and send silk brocade clothing and three hundred bolts of silk to help repair the mountain temple. The emperor personally inscribed the temple name as 『Lingquan』 (Spirit Spring), and the aid and supplies provided exceeded the usual standards. Lingyu walked back to his hometown. Turning back, he said, 『Will the hardship of going back and forth not kill me?』 Therefore, the emperor's inquiries came repeatedly, and the rewards were continuous. People came from afar to ask about doubts and seek resolutions, and those who practiced the Way by eating wind and drinking dew gathered around him again. Lingyu later lived in Yankong Temple, west of Xiangzhou City. He adhered to his principles with even greater firmness, and his conduct became even more solemn. The emperor heard of this and issued another edict, saying, 『Respectfully inquiring after the virtuous Dharma Master Lingyu of Yankong Temple. I follow and admire the sacred teachings, and I am reviving the Three Jewels (Buddha, Dharma, Sangha), wanting to enable all beings to receive blessings. The Dharma Master has abandoned worldly dust and devoted himself to the Dharma, with such sincerity, deeply in accordance with my wishes.』 He, as the ruler of a country, thought and inquired in this way. During the Renshou years, when Sharira relics were distributed to various states to build pagodas, many auspicious signs appeared. People at the time all regarded them as auspicious omens. Lingyu heard this and sighed, 『These are both auspicious and ominous signs.』 Because there are mixed white flowers, white trees, white pagodas, and white clouds, these are auspicious symbols, but what they foreshadow are ominous signs. The people initially did not believe his words. Soon, Empress Xian (the Empress of Emperor Wen of Sui) and Emperor Wen (Emperor Wen of Sui, Yang Jian) passed away one after another, and the whole country wore mourning clothes. His words were fulfilled. The foundation of the hall where Xue Zhou, the Duke of Neiyang and the governor of Xiangzhou, lived suddenly turned into jade. Xue Zhou considered it an auspicious sign and held a vegetarian feast to celebrate. Lingyu said, 『This is just colored glass. You should be cautious and vigilant, and you can dispel disasters with blessings.』 Xue Zhou did not listen to his words. Later, Yang Liang launched a rebellion, and the matter was implicated, and Xue Zhou was exiled to a remote area, regretting that he had not listened to the advice earlier. Also, the nine story pagoda built on Hanling Mountain was about to be completed when it suddenly collapsed. Lingyu said, 『I once said that building pagodas should choose flat ground and should not be built on the top of mountains. Now it has indeed come true.』
級浮圖。仁壽末歲止營四層。裕一旦急催曰。一切無常事有障絕。通夜累構將結八重。命令斷作。僅得施座安橙。值晉陽事故。生民無措其手足。裕命復懸於後載。其先見之明皆若此也。於時鄴下昌言。裕師將過世矣。道俗云合同稟歸戒。訪傳音之無從。裕亦信福命之云盡。乃示誨善惡勵諸門人。從覺不愈。至第七日援筆制詩二首。初篇哀速終曰。今日坐高堂。明朝臥長棘。一生聊已竟。來報將何息。其二悲永殞曰命斷辭人路。骸送鬼門前。從今一別后。更會幾何年。至夜告侍者曰。痛今在背。吾將去矣。至於三更忽覺異香滿室。內外驚之。裕靜慮口緣唸佛。相繼達于明相。奄終於演空寺焉。春秋八十有八。即大業元年正月二十二日也。哀動山世。即殯于寶山靈泉寺側。起塔崇焉。初裕清貞潔己正氣雲霄。器識堅明抗跡塵表。師資傳授斯寄得人。身佩白光映照幽晦。眄睞高視瞻見遠近。而奉禁自守杜絕世煩。虔虔附道克念齊聖。母病綿篤追赴已終。中路聞之竟不親對。嗟曰。我來看母今何所看。宜歸鄴寺為生來福耳。割略親愛如此之類。至於弘法軌模。萬代宗轄。志存遠大不𢩁偏授。故有單講雙時。雅為恒度。略文對講生常不經必有傳講。要須延請供承颙仰方登法座。嘗有一處敷演將半。因行遊觀乃近韭園問其本緣云
。是講主所有。裕曰。弘法之始為遣過原。惡業未傾清通焉在。此講不可再也。宜即散之。便執錫持衣徑辭而出。講主曰。法師但講。此業易除耳。復未足憂之。便借倩村民犁具。一時耕殺四十畝韭。擬種穀田。斯道俗相依。言行無越。一人而已。其講悟也始微終著。聲氣雄遠辯對無滯言罕重宣。或一字盤桓動移數日。或一上之中便銷數卷。及至后講更改前科。增減出沒乘機顯晦致學者疑焉。裕曰。此大士之宏規也。豈可以恒情而斷之。故十夏初登。而為領袖傾敬。或大德同集間以謔情。及裕之臨席。無不肅然自持諠鬧攸靜。所以下座尼眾莫敢面參。而性剛威爽服章粗弊。貴達之與廝下。承對一焉。去來自彼曾無迎送。故通儒開士積疑請決。藝術異能抱策呈解。皆頂受絕嘆。言不寫情。可謂坐鎮雅俗於斯人矣。故鄴下諺曰衍法師伏道不伏俗。裕法師道俗俱伏。誠其應對無思發言成論故也。又營諸福業。寺宇靈儀。後於寶山造石龕一所。名為金剛。性力住持。那羅延窟面別鑴法滅之相。山幽林竦言切事彰。每春遊山之僧。皆往尋其文理。讀者莫不歔欷而持操矣。其遺蹟感人如此。自前後行施悲敬兼之。袈裟為惠出過千領。疾苦所及醫療繁多。但得厚味先必奉僧。身預倫伍片無貯納。講授之隙正面西方。凡所涕涶返而咽之
。一報無棄。形不妄涉口不凈詞。人畜訓誨絕於呵捶。乃至責問童稚誡約門人。自述己名彼號仁者。苦言切斷聞者淚流。自有師資希附斯軌年登耳順養眾兩堂。簡以未具異室將撫。言行有濫即令出衆。非律所許。寺法不停女人尼眾。誓不授戒。及所住房由來禁約不令登踐斯勵俗後代之弘略也。沙彌受具和上德難。故盡報不行。自余師證至時臨眾。若授以三聚則七眾備傳。故使弘法之時方聽女眾入寺。並后入先出直往無留。致有法席清嚴向傳㝢內。侍者供給不預沙彌。僧制澄正無論主客。內惟護法外肅愆過。身服清修不御綾綺。垂裙踝上四指。衫袖僅與肘齊。祇支極長至脛而已。設見衣制過度則處眾割之。故方裙正背大氈被褥。皮革上色錢寶等物。並不入房。何況身履而為資具。斯又處儉之後教矣。常服五條由來以布。縱有繒帛成施。終以惠人。祇支亦爾。余則弊納而已。世有激刺。頗用以為邀名者。時或達之。裕曰。吾聞君子爭名小人爭利。復何辭乎。或曰。名本利緣耳。裕曰。吾得利便失名矣。又曰。此乃詐為善相。答曰。猶勝真心為罪也。時人以為佳言。其志行之儀可垂世范。故傳者不漏其節焉。自年三十即存著述。初造十地疏四卷。地持維摩波若疏各兩卷。華嚴疏及旨歸合九卷。涅槃疏六卷。大集疏八卷。四分
律疏五卷。大乘義章四卷。勝鬘央掘壽觀仁王毗尼母往生論上下生遺教等諸經各為疏記。成實毗曇智論各抄五卷。聖蹟記兩卷佛法東行記眾經宗要譯經體式受菩薩戒法並戒本首尾註華嚴等經論序大小乘同異論舍利目連傳御眾法等。各有聚類。宗要可傳。又制安民論陶神論各十卷。勸信釋宗論㲉卵成殺論字本七卷。莊記老綱式經兆緯相錄醫決符禁法文斷水蟲序齊世三寶記滅法記光師弟子十德記僧制寺誥十怨十志頌齊亡消日頌觸事申情頌寺破報應記孝經義記三行四去頌詩評並雜集等五十餘卷。久行於世。言無華侈。微涉古制。略情取理者久而味之。又凡授法意專行用。有返斯趣者。告曰。原聖人垂教教被行人。人既不行還同不學。有違者驅出。斯又重法成人者也。觀裕安民陶神二論。意在傳燈惠流民品。篤識高行此焉攸屬。有黃龍沙門。鄴中同聽經論。禪律罔不吞委行解相貫。學者傳之將返燕郡。故來別裕。乃致請曰。愿垂示一言要法所謂即解即行而能長益沙門道行者。裕曰。必如來言臨別相告。后將首路。裕曰。經誥禪律恐雜聖心。高僧一傳即凡景行。輒以相酬可為神用耳。其人欣戴赍傳還鄉。斯寔殷鑑物表機悟有宗也。又生常處眾必先端首。說戒羯磨無傳欲法。諷諫之術聞者如流。當於京輦入凈影寺。正值布薩徑坐堂
中。見遠公說欲。裕抗聲曰。慧遠讀疏而云。法事因緣眾僧聽戒。可是魔說。合座驚起怪斥其言。識者告遠。遠趨而詣堂。裕曰。聞仁弘法身令易傳。凡習尚欣。聖禁寧準。遠頂禮自誡銜泣受之。由是至終遠常赴集。其生物信順皆若此焉。自東夏法流。化儀異等。至於立教施行取信千載者。裕其一矣。
釋慧藏。姓郝氏。趙國平棘人。十一出家即流聽視。未登冠具屢講涅槃。剖折深奇符契文旨。及律儀圓備更業毗尼。行等明珠解逾前達。未聽智論十地華嚴般若等經論博見之舉人誰肯推。但深窮性體義難抑伏。皆仰謝高斷罕不師焉。年登不惑乃潛于鵲山。木食泉漿澄心玄奧。研詳雖廣而以華嚴為本宗。洞盡幽微未測邪正。仰托聖助希示是非。登即夜降靈感。空中聲言是是。既聞斯告因撰義疏。躬自傳揚。絓預學流普皆餐揖。齊主武成降書邀請。于太極殿開闡華嚴。法侶云繁士族咸集。時共榮之。為大觀之盛也。自爾專弘此部。傳習彌布。屬周毀經道。刬跡人間。遷息煙霞保護承網。隋初開法即預出家。講散幽旨歸途開悟。化自東川風行草偃。行成達義德以誘仁。冰玉方心松筠等質。故法雨常流仁風普扇。致使道俗慶其來蘇。蒙心重其開獎。開皇七年。文帝承敬德音遠遣徴請。蒲輪既降無爽綸言。藏乘機立教利見大
【現代漢語翻譯】 現代漢語譯本： 中。見慧遠（東晉高僧）說想要這樣做，劉裕（南朝宋武帝）大聲說：『慧遠讀佛經疏文時說，『法事因緣，眾僧聽戒』，這簡直是魔鬼的說法！』滿座的人都驚起，責怪他的言論。有見識的人告訴了慧遠，慧遠趕忙來到大堂。劉裕說：『聽說您弘揚佛法，使佛法容易傳播，凡是學習佛法的人都感到欣慰。但是聖人的禁令難道可以不遵守嗎？』慧遠頂禮謝罪，告誡自己，含著眼淚接受了他的意見。從此以後，慧遠每次集會都參加。他建立的信仰和順從都是這樣的。自從東晉以來，佛法的傳播，儀軌各有不同，至於創立教義，推行佛法，取得信任，流傳千年的，劉裕就是其中之一。
釋慧藏（唐代高僧），姓郝，是趙國平棘人。十一歲出家，就廣泛地聽聞和閱讀佛經。還沒有舉行冠禮，就已經多次講解《涅槃經》，剖析精深奇妙，符合經文的旨意。等到律儀圓滿具備后，更加致力於研究毗尼（佛教戒律），他的行為如同明珠般純潔，理解超過了以前的水平。沒有聽過《智論》、《十地經》、《華嚴經》、《般若經》等經論，博學多聞的人誰肯推崇他呢？但是他深入研究性體，義理難以壓制，大家都仰慕他高明的判斷，很少不以他為師的。到了不惑之年，就隱居在鵲山，吃樹上的果實，喝泉水，澄凈內心，研究玄奧的佛理。雖然廣泛地研究佛法，但以《華嚴經》為根本宗旨，徹底領悟了其中的幽深微妙之處，但還不能確定邪正。仰仗佛菩薩的幫助，希望指示是非。當即夜裡降下靈感，空中傳來聲音說『是是』。聽到這個啟示后，就撰寫了義疏，親自傳揚。參與學習的人都敬佩地接受。齊主武成帝下詔邀請他，在太極殿開講《華嚴經》，僧侶眾多，士族雲集，當時都認為這是非常盛大的場面。從此以後，他專門弘揚這部經典，傳習廣泛。到了北周時期，毀壞佛經，佛教的軌跡在人間消失。他遷居到山林中，保護佛法，繼承佛法。隋朝初年開始弘揚佛法，就預先出家，講解幽深的旨意，在歸途中開悟。他的教化從東川開始，像風吹過草地一樣迅速。他的行為成就了達義，用德行來引導仁義。他的心像冰玉一樣純潔，品格像松竹一樣高尚。所以佛法像雨水一樣經常流佈，仁義之風普遍吹拂。以至於道士和百姓都慶幸他像及時雨一樣到來，矇昧的心靈重新得到開啟和獎掖。開皇七年，隋文帝楊堅承敬德音，遠遠地派遣使者征請他。蒲輪已經降臨，沒有違背皇帝的詔令。慧藏乘機創立教義，有利於大眾。
【English Translation】 English version: In response, Jian Yuan (referring to Huiyuan, a prominent Buddhist monk of the Eastern Jin Dynasty) expressed his desire to do so. Yu (referring to Liu Yu, Emperor Wu of the Southern Song Dynasty) exclaimed, 'When Huiyuan reads the sutras, he says, 'Due to the causes and conditions of the Dharma, the Sangha listens to the precepts.' This is simply demonic talk!' The entire assembly was shocked and rebuked his words. A knowledgeable person informed Huiyuan, who rushed to the hall. Yu said, 'I have heard that you propagate the Dharma, making it easy to spread, and all who study the Dharma are delighted. But can the prohibitions of the sages be disregarded?' Huiyuan bowed in apology, admonished himself, and accepted his opinion with tears. From then on, Huiyuan attended every gathering. His establishment of faith and obedience was like this. Since the Eastern Jin Dynasty, the propagation of the Dharma and its rituals have varied. As for establishing doctrines, promoting the Dharma, gaining trust, and being passed down for thousands of years, Yu is one of them.
釋慧藏(Shi Huizang) (Tang Dynasty eminent monk), whose surname was Hao, was a native of Pingji, Zhao State. He became a monk at the age of eleven and extensively listened to and read Buddhist scriptures. Before his coming-of-age ceremony, he had already lectured on the Nirvana Sutra several times, analyzing it with profound and extraordinary insight, in accordance with the meaning of the text. When the precepts were fully observed, he devoted himself to the study of Vinaya (Buddhist precepts), his conduct as pure as a pearl, and his understanding surpassing his previous level. He had not heard the Wisdom Treatise, the Ten Stages Sutra, the Flower Garland Sutra, the Prajna Sutra, and other scriptures and treatises, and who among the learned would praise him? However, he deeply studied the nature of reality, and the meaning was difficult to suppress. Everyone admired his high judgment, and few did not take him as their teacher. When he reached the age of forty, he went into seclusion in Mount Que, eating fruits and drinking spring water, purifying his mind, and studying the profound Buddhist principles. Although he studied the Dharma extensively, he took the Flower Garland Sutra as his fundamental doctrine, thoroughly understanding its profound and subtle aspects, but he was still unable to determine what was right and wrong. Relying on the help of the Buddhas and Bodhisattvas, he hoped to be shown what was right and wrong. Immediately, a spiritual response descended at night, and a voice in the air said, 'Yes, yes.' After hearing this revelation, he wrote a commentary and personally propagated it. Those who participated in the study respectfully accepted it. Emperor Wu Cheng of the Qi Dynasty issued an edict inviting him to open the Flower Garland Sutra in the Taiji Hall. There were many monks and scholars gathered, and at that time, it was considered a very grand scene. From then on, he specialized in propagating this scripture, and its transmission spread widely. During the Northern Zhou Dynasty, Buddhist scriptures were destroyed, and traces of Buddhism disappeared in the human world. He moved to the mountains and forests to protect the Dharma and inherit the Dharma. In the early years of the Sui Dynasty, he began to propagate the Dharma, and he became a monk in advance, explaining the profound meaning, and he became enlightened on the way back. His teachings began in Dongchuan, spreading rapidly like the wind blowing through the grass. His actions achieved Da Yi, and he used virtue to guide benevolence. His heart was as pure as ice and jade, and his character was as noble as pine and bamboo. Therefore, the Dharma flowed like rain, and the wind of benevolence blew everywhere. As a result, Taoists and common people rejoiced that he had arrived like a timely rain, and their ignorant minds were reopened and encouraged. In the seventh year of the Kaihuang era, Emperor Wen of Sui, Yang Jian, inherited the virtuous sound and sent envoys to invite him from afar. The Pu wheel had already descended, and there was no violation of the emperor's edict. Huizang took the opportunity to establish doctrines, which was beneficial to the masses.
人。杖錫京輩仍即謁帝承明。亟陳奧旨。凡所陶誘允副天心。即六大德之一也。有敕加之殊禮。故二紀之內四時不墜。后以般若釋論群唱者。多至於契賞皆無與尚。時有沙門智穩僧朗法彥等。並京室德望神慧峰起。祖承舊習希奉新文乃請開講金剛般若論。藏氣截雲霞。智隆時烈。將欲救拯焚溺。即而演之。於時年屬秋方。思力虛廓。但控舉綱致。標異新理。統結詞義。言無浮泛。故稟益之徒恐其聲止。皆崇而敬焉。以大業元年十一月二十九日。遘疾卒于空觀寺。春秋八十有四。臨終誠心曠濟。累屬露骸。弟子奉謹遺訣。陳屍林麓。掩骸修塔。樹於終南山至相寺之前峰焉。立銘表德鐫于塔。后沙門明則為制碑文。見之別集。
釋智脫。俗姓蔡氏。其先濟陽考城人也。后因流宦故復為江都郡人焉。祖平齊新昌太守。父遠珍梁北兗州司馬。脫初誕之夕神光照室。旬日之間枯泉自涌。斯蓋智炬欲明法流將導之徴也。然其幼而風儀穎秀氣調清遠。七歲出家。為鄴下穎法師帝子。穎法侶鴛鴻釋門龍象。華嚴十地冠絕漳流。乃專經請道分陰無棄。宮墻重仞鹹得其門。久之又睹強師成實及毗曇論。分流異派濫觴必盡。盤根錯節遊刃有餘。即于大眾便事覆講。寫瓶珠貫驗在於茲。緇素嗟服咸高神略。時丹陽莊嚴寺㬭法師。成論之美
【現代漢語翻譯】 現代漢語譯本： 此人手持錫杖，前往京城拜見皇帝，在承明殿晉見，多次陳述精深微妙的旨意。他所教導和引導的人都符合天子的心意，是六位大德之一。皇帝下令給予他特殊的禮遇，所以在二十年內，每個季節都有人前來拜訪。後來，在講解《般若釋論》的人群中，他的契合和領悟無人能及。當時有沙門智穩、僧朗、法彥等人，都是京城中德高望重、智慧超群的人。他們繼承舊的學風，希望學習新的文章，於是請求他開講《金剛般若論》。他的氣勢如藏龍臥虎，智慧如烈日當空，想要救助那些沉溺於苦海中的人，於是就開始演說。當時正值秋季，他的思維空曠清明，只是提綱挈領地講述要點，標新立異地闡述新的道理，總結詞句的含義，言語沒有空泛之處。所以那些接受教益的人擔心他的聲音停止，都崇敬他。在大業元年十一月二十九日，他因病在空觀寺去世，享年八十四歲。臨終時，他誠心希望能夠普度眾生，多次囑咐要將遺骸暴露于荒野。弟子們謹遵遺囑，將他的遺體安放在林麓之中，並修建佛塔來掩埋遺骸，佛塔建在終南山至相寺的前峰。人們立下銘文來表彰他的德行，並鐫刻在佛塔上。後來，沙門明則為他撰寫了碑文，可以在他的別集中看到。
釋智脫，俗姓蔡氏，他的祖先是濟陽考城人。後來因為做官的原因，又成了江都郡人。他的祖父是平齊新昌太守，父親遠珍是梁朝北兗州司馬。智脫出生當晚，神光照亮了整個房間。十天之內，枯竭的泉水自己涌出。這大概是智慧的火炬將要點亮，佛法的河流將要引導的徵兆。他從小就風度翩翩，氣質清遠。七歲出家，成為鄴下穎法師的弟子。穎法師如同鴛鴦鴻鵠，是佛門中的龍象，在《華嚴經》和《十地經》方面的造詣冠絕漳水流域。智脫專心研讀經典，請教道理，分分秒秒都不浪費。宮墻重重，人們都能找到進入的門徑。很久以後，他又學習了強師的《成實論》和《毗曇論》，各種流派都深入研究，盤根錯節的問題都能迎刃而解。他就在大眾面前講解，如同倒水入瓶，珠子貫穿一線，他的能力在此得到了驗證。僧俗都讚歎他的神妙策略。當時丹陽莊嚴寺的㬭法師，精通《成實論》。
【English Translation】 English version: This person, carrying a錫杖 (khakkhara, a Buddhist monk's staff), went to the capital to meet the emperor, had an audience at the 承明 (Chengming) Hall, and repeatedly presented profound and subtle doctrines. Those he taught and guided all conformed to the emperor's will, and he was one of the six great virtues. The emperor ordered that he be given special courtesy, so within twenty years, people came to visit him every season. Later, among the group of people who lectured on the般若釋論 (Prajna Commentary), his契賞 (understanding and appreciation) was unmatched. At that time, there were monks 智穩 (Zhiwen), 僧朗 (Senglang), 法彥 (Fayan), and others, all of whom were highly respected and wise in the capital. They inherited the old learning style and hoped to learn new texts, so they requested him to lecture on the 金剛般若論 (Diamond Sutra Commentary). His aura was like a hidden dragon and crouching tiger, and his wisdom was like the scorching sun, wanting to rescue those who were drowning in the sea of suffering, so he began to expound it. At that time, it was autumn, and his thoughts were vast and clear, only outlining the main points, innovatively expounding new principles, summarizing the meaning of words, and his words were not frivolous. Therefore, those who received his teachings were afraid that his voice would stop, and they all respected him. On the twenty-ninth day of the eleventh month of the first year of the 大業 (Daye) era, he died of illness at 空觀寺 (Kongguan Temple), at the age of eighty-four. At the time of his death, he sincerely hoped to save all sentient beings, and repeatedly instructed to expose his remains in the wilderness. The disciples respectfully followed his last words, placed his body in the forest, and built a pagoda to bury his remains, which was built on the front peak of 至相寺 (Zhixiang Temple) in 終南山 (Zhongnan Mountain). People erected an inscription to praise his virtues, and engraved it on the pagoda. Later, the monk 明則 (Mingze) wrote a碑文 (stele inscription) for him, which can be found in his collected works.
釋智脫 (Shi Zhituo), whose secular surname was 蔡 (Cai), his ancestors were from 濟陽考城 (Jiyang Kaocheng). Later, because of his official career, he became a native of 江都郡 (Jiangdu Prefecture). His grandfather was the 太守 (Grand Administrator) of 平齊新昌 (Pingqi Xinchang), and his father 遠珍 (Yuanzhen) was the 司馬 (Sima, a military official) of 北兗州 (Bei Yanzhou) in the 梁 (Liang) Dynasty. On the night of Zhituo's birth, divine light illuminated the entire room. Within ten days, the dry spring gushed out by itself. This was probably a sign that the torch of wisdom was about to be lit and the river of Dharma was about to be guided. From a young age, he was elegant and had a clear and distant temperament. At the age of seven, he became a monk and became a disciple of 穎法師 (Ying Fashi) of 鄴下 (Ye Xia). Ying Fashi was like a mandarin duck and a swan, a dragon and an elephant in Buddhism, and his attainments in the 華嚴經 (Avatamsaka Sutra) and 十地經 (Dasabhumika Sutra) were the best in the 漳水 (Zhang River) region. Zhituo devoted himself to studying the scriptures, asking for the truth, and did not waste a single moment. The palace walls were heavy, and people could find a way to enter. After a long time, he also studied the 成實論 (Satyasiddhi Shastra) and 毗曇論 (Abhidharma Shastra) of the strong teacher, and thoroughly studied all the different schools. He was able to solve complex problems with ease. He lectured in front of the public, like pouring water into a bottle, and the beads were strung together in a line, and his ability was verified here. Monks and laypeople praised his miraculous strategies. At that time, 㬭法師 (Xiao Fashi) of 丹陽莊嚴寺 (Danyang Zhuangyan Temple) was proficient in the 成實論 (Satyasiddhi Shastra).
名實騰涌。遠近朝宗獨步江表。脫乃服義下風思餐法味。既適金陵研幾幽旨。精統詞理馳譽兩都。每宴居避席請談玄論。㬭師深加賞讚。稱為重器。及高座云亡三千咸在。爰命門徒以相付囑。乃續敷義席常轉法輪。莊嚴之部於斯榮盛。既揖論主之知人。又嘆傳燈之弘教。故雕琢門侶無輟於時。眾侶百餘一期俊乂。成其器者九十許人。據此敷揚之功。今古罕類也。陳至德中。帝請入內。講說開悟亟動神機。自鄱陽王伯山兄弟僕射王克中書王固等。敬仰惟深並伸北面。隋祖留心法寶闡揚至教。于岐陽宮建齋發講。有詔于脫先升寶座。乃遣舍人崔君德宣旨曰。昔獨步一方未足為貴。今為四海論主始見英才云云。脫即發言抗論剖斷如流。莫不緘口捲舌回車復路。冕旒清耳屢動晬容。羣辟解頤日仄忘倦。煬帝作牧䢴江。初建慧日盛搜異藝。海岳搜揚。脫以慧業超悟。爰始沾預。既處齊衡功倍勵業。日夕相系通眄諸部。而標勇無前出言成論。鼓激支派深有會宗。故道場英賢學門崇仰而脫雅為論士眾所推焉。后隨帝入京。住日嚴寺。遣學士諸葛穎赍教書請講。于即奉命成化宣譽天朝。自江南成實並述義章。至於論文曾無顧涉。脫憤激先達。創問其論。命筆制疏消散有聞。更使德溢由來。重新其美自帝居望苑大緝玄猷。以脫譽動物情。
下令使修論疏。素已條貫卷帙將成。乃結為四十卷。尋用奏聞。及獻后既崩福事宏顯。乃召日嚴英達五十許人。承明內殿連時行道。尋又下令講凈名經。儲后親臨時為盛集。沙門吉藏命章元坐。詞鋒奮發掩蓋玄儒。道俗翕然莫不傾首。脫以同法相讓。未得盡言。藏乃顯德自矜。微相指斥。文至三解脫門。脫問曰。三解脫門以何箭射。藏曰。未解彎弧。何論放箭。脫即引據徴勘超拔新奇。遂使投解莫從處坐緘默。殿下乃分品量德依位演之。既即席端便盡胸臆。仍令與道莊法師遞升高座共談玄理。賓主無竭貴達咸欣。嗣後嗟味載形音旨。頻遣庶子張衡。慇勤稱敘曰。法師才學鉤深。古今罕例。仰觀談說稱實不虛。覽所撰論疏。光溢心目。可更造凈名疏及大小名教。便給書吏尋錄勒成。釋二乘名教四卷。凈名疏十卷。常自披玩。又遣畫工圖其形於寶臺供養。每雕輦來儀。未嘗不鞠躬致敬。瞻仰遺塵有若真對。初梁代琰法師。撰成論玄義十七卷。文詞繁富難於尋閱。學者相傳莫敢刪正。脫乃研詳領要演暢惟新。理在忘筌義深功倍。卷軸因舊宗旨不殊。當世盛行無不欣慶。斯可謂懸鏡拂而逾明。寶珠鎣而加彩是也。仁壽末年龍飛之始。以脫夙昔敦厚情在深衷。賜帛四百段。用隆厥德也。大業元年隨駕雒邑。二年暮冬見身有疾。自
【現代漢語翻譯】 下令讓他們修訂論疏。他們已經將卷帙整理成條貫，眼看就要完成了，於是整理成四十卷。不久之後上奏朝廷。等到獻后（指隋文帝的皇后獨孤伽羅）去世后，爲了弘揚福事，於是召集日嚴、英達等五十多人，在承明殿內連續舉行佛事。不久又下令講解《凈名經》（即《維摩詰所說經》），儲后（太子）親自到場，場面盛大。沙門吉藏（嘉祥吉藏）被安排在章元的位置上，他辯才無礙，壓倒了玄學和儒學，道俗人士無不傾聽。脫法師謙讓，說要遵循同樣的法規，但還沒有說完，吉藏就顯露出自己的才能，略帶指責。當講到三解脫門時，脫法師問道：『用什麼箭來射三解脫門？』吉藏回答說：『還沒學會拉弓，怎麼能談射箭呢？』脫法師隨即引經據典，論證精闢新奇，使得吉藏無言以對，只能沉默不語。殿下於是分品評量他們的德行，按照地位來安排他們演說。脫法師當場就充分表達了自己的見解，還讓道莊法師輪流登上高座，共同探討玄理。賓主雙方辯論不休，貴族們都感到高興。此後，他們對脫法師的讚賞之情溢於言表，多次派遣庶子張衡，慇勤地稱讚說：『法師的才學深奧，古今罕見。仰慕他的談說，真實不虛。閱讀他所撰寫的論疏，光彩奪目。可以再造《凈名疏》（《維摩詰經疏》）以及大小名教。』於是提供書吏幫助他尋章摘句，整理完成的書。解釋二乘名教四卷，《凈名疏》十卷。他經常親自閱讀。又派畫工畫了他的畫像，供奉在寶臺上。每次雕輦來臨，他沒有不鞠躬致敬的，瞻仰他的遺容，就像真人就在眼前一樣。當初，梁代的琰法師撰寫了《論玄義》十七卷，文辭繁複，難以尋閱。學者們相傳，沒有人敢刪改。脫法師於是仔細研究，抓住要點，闡揚創新，理在忘筌，義深功倍。卷軸沿用舊的，宗旨沒有改變。當時非常流行，沒有人不感到高興。這可以說是懸鏡越擦越明，寶珠越磨越亮啊。仁壽末年，龍飛之始（隋煬帝登基），因為脫法師一向敦厚，情誼深厚，賜予他四百段絲綢，用來表彰他的德行。大業元年，跟隨皇帝前往雒邑。二年暮冬，他感到身體不適，自己 現代漢語譯本
【English Translation】 An order was issued to revise the commentaries. They had already organized the scrolls into a coherent structure and were about to complete them, resulting in forty volumes. Soon after, they presented it to the court. After the demise of Empress Xian (Empress Dugu Qieluo, wife of Emperor Wen of Sui), to promote meritorious deeds, more than fifty people, including Riyan and Yingda, were summoned to conduct Buddhist ceremonies continuously in the Chengming Hall. Soon after, another order was issued to lecture on the 'Vimalakirti Sutra' (also known as 'Neti Sutra'), with the Crown Prince personally attending, making it a grand occasion. The Shramana Jizang (Jiaxiang Jizang) was seated in Zhang Yuan's position, and his eloquence surpassed both Xuanxue (Neo-Daoism) and Confucianism, captivating both monks and laypeople. Master Tuo humbly offered to follow the same rules, but before he could finish, Jizang revealed his talent with a hint of criticism. When discussing the Three Doors of Liberation, Master Tuo asked, 'With what arrow do you shoot the Three Doors of Liberation?' Jizang replied, 'If you haven't learned to draw the bow, how can you talk about shooting arrows?' Master Tuo then cited scriptures and provided profound and novel arguments, leaving Jizang speechless and silent. The Prince then evaluated their virtues and arranged them to speak according to their status. Master Tuo fully expressed his views on the spot and also had Dharma Master Daozhuang take turns ascending the high seat to discuss profound principles together. The host and guests debated endlessly, and the nobles were delighted. Thereafter, their admiration for Master Tuo was evident, and they repeatedly sent the prince Zhang Heng to earnestly praise him, saying, 'The Dharma Master's talent is profound, rare in ancient and modern times. Admiring his speeches, they are true and not false. Reading the commentaries he wrote, they are dazzling. He can recreate the 'Neti Sutra Commentary' (Commentary on the Vimalakirti Sutra) and the major and minor teachings.' So they provided scribes to help him find chapters and sentences, and compiled them into books. He explained the teachings of the Two Vehicles in four volumes and the 'Neti Sutra Commentary' in ten volumes. He often read them himself. He also sent a painter to paint his portrait and enshrined it on the treasure platform. Whenever the carved chariot arrived, he would bow and pay his respects, looking at his remains as if the real person were in front of him. Initially, Dharma Master Yan of the Liang Dynasty wrote 'On the Profound Meaning' in seventeen volumes, but the writing was complex and difficult to read. Scholars passed it down, but no one dared to delete or correct it. Master Tuo then studied it carefully, grasped the essentials, and promoted innovation, with the principle of forgetting the trap and the meaning being profound and doubling the effort. The scrolls followed the old ones, and the purpose did not change. It was very popular at the time, and everyone was happy. This can be said to be like a suspended mirror becoming brighter with wiping, and a precious pearl becoming more radiant with polishing. At the end of the Renshou era, at the beginning of Longfei (Emperor Yang of Sui ascended the throne), because Master Tuo was always honest and sincere, he was given four hundred bolts of silk to commend his virtue. In the first year of the Daye era, he followed the emperor to Luoyang. In the late winter of the second year, he felt unwell, English version
強不息猶事法筵。三年正月九日。弟子智翔智僔侍疾。忽有異香滿室赤光照牖。即夜香水盥漱。遺疏周悉。端坐正念以至無常。時年六十有七乘輿震悼賻贈優厚。敕施物三百段。喪事所須隨由供給。又敕黃門侍郎張衡監護。自脫之傳道也。聲辯清徹眾莫之諠。標宗控引咸有聯類。章疏雖古陳解若新。每至隱括必重疊研核。預在講肆永祛昏漠求文檢義功不虛筵。自見弘誘而成清范者。罕繼斯塵矣。初脫每開講題。必夢與優填瑞像齊立。豈非住持三寶功用均也。又諸有疑義昔所未了。輒見梵僧隨方解釋。未亡之前夢一童子。手執蓮華云。天帝釋遣來請講。臨終之日又見此相。觀其睿思通微名高宇內妙感靈應。夫豈徒然。凡講大品涅槃凈名思益各三十許遍。成論文玄各五十遍。傳業學士慧詮道灌詮聲德雙揚灌復立貞梗。各踵敷弘知名當世。又以其年二月二十五日。式建方墳于雒陽縣金谷里之北邙山。樹碑于側。其文隋秘書郎會稽虞世南撰(大業中年。脫之亡后。昔與藏公素情不狎。乃托形於病僧惠畟具述前緣。藏聞而見之。與共論議。傾心盡禮愿托舊情。故幽明不墜其緒云)。
釋法澄。吳郡人。少機警善談論。文章書史頗皆綜涉。初從興皇朗公講釋三論。至於教旨乖競者。皆條理而通暢焉。末聚徒立講于江都開善寺
【現代漢語翻譯】 現代漢語譯本： 強不息仍然從事弘揚佛法的法會。在隋朝大業三年正月九日，弟子智翔、智僔在旁侍奉他，當時他身患疾病。忽然有奇異的香氣充滿整個房間，紅色的光芒照亮窗戶。當晚，他用香水洗漱，詳細地安排好後事。端正地坐著，心懷正念，直至去世。享年六十七歲。隋煬帝為此感到震驚和悲痛，贈送了豐厚的財物，下令佈施三百段絲綢，喪事所需的一切都由朝廷供給。又命令黃門侍郎張衡負責監護喪事。自從脫法師傳道以來，他的聲音清晰響亮，辯才無礙，眾人沒有不信服的。他所提出的宗旨和觀點，都有內在的聯繫和條理。他所寫的章疏雖然古樸，但解釋卻很新穎。每當遇到疑難之處，必定反覆研究和核實。他預先在講堂里講授佛法，永遠消除人們的昏昧和無知，他求索經文和理解義理的功夫沒有白費。像脫法師這樣，能夠通過弘揚佛法而成就清凈典範的人，很少有人能夠繼承他的事業了。當初，脫法師每次開始講經時，必定夢見自己與優填王所造的瑞像並排站立。這難道不是因為他住持三寶的功用是均等的嗎？此外，對於各種有疑問的、過去沒有理解的義理，他總是能看到梵僧前來解釋。在去世之前，他夢見一個童子，手裡拿著蓮花，說：『天帝釋派我來邀請您講經。』臨終的時候，他又看到了這個景象。由此可見，他睿智的思考能夠洞察細微之處，他的名聲響徹天下，他的奇妙感應是真實不虛的。他講《大品般若經》、《涅槃經》、《維摩詰經》、《思益經》各有三十多遍，撰寫成論文和闡釋經義的著作各有五十遍。他的傳業學士慧詮、道灌，詮法師和灌法師都以聲音洪亮和德行高尚而聞名，灌法師又樹立了剛正不阿的品格。他們都繼承和發揚了脫法師的事業，在當時很有名望。又在同年的二月二十五日，在雒陽縣金谷里北邙山為脫法師建造了墳墓，並在旁邊樹立了石碑。碑文由隋朝秘書郎會稽人虞世南撰寫。（大業年間，脫法師去世后，過去與藏法師關係不睦的惠畟，假託自己是生病的僧人，向藏法師詳細地講述了前世的因緣。藏法師聽了之後，就去拜訪惠畟，與他共同討論佛法，傾心相待，希望能夠延續過去的友情。所以，脫法師的法脈才沒有因為去世而斷絕。） 釋法澄，吳郡人。年輕時機敏聰慧，善於談論。對於文章、書籍和歷史，都廣泛地涉獵。起初跟隨興皇寺的朗公學習和講解三論。對於那些在教義上存在爭議的地方，他都能夠條分縷析，使之通暢明白。後來，他在江都開善寺聚集門徒，開壇講經。
【English Translation】 English version: Qiang Bu Xi still engaged in Dharma assemblies to promote Buddhism. On the ninth day of the first month of the third year of the Daye era of the Sui Dynasty, his disciples Zhi Xiang and Zhi Zun were attending to him, as he was ill at the time. Suddenly, a strange fragrance filled the entire room, and a red light illuminated the window. That night, he washed with fragrant water and meticulously arranged his affairs. He sat upright, with righteous thoughts in his mind, until his death. He lived to the age of sixty-seven. Emperor Yang of Sui was shocked and saddened by this, and bestowed generous gifts, ordering the donation of three hundred bolts of silk, and providing everything needed for the funeral. He also ordered Zhang Heng, the Yellow Gate Attendant, to oversee the funeral arrangements. Since Dharma Master Tuo began preaching, his voice was clear and resonant, and his eloquence was unimpeded, and no one did not believe him. The tenets and viewpoints he put forward had internal connections and coherence. Although the chapters and commentaries he wrote were ancient, his explanations were novel. Whenever he encountered difficult points, he would repeatedly study and verify them. He taught the Dharma in the lecture hall in advance, forever eliminating people's ignorance and unknowing, and his efforts to seek scriptures and understand their meanings were not in vain. Few people can inherit his cause, like Dharma Master Tuo, who can achieve a pure model through promoting Buddhism. Initially, every time Dharma Master Tuo began to lecture, he would dream that he was standing side by side with the auspicious image created by King Udayana. Is this not because his function of upholding the Three Jewels is equal? In addition, for various doubtful and previously uncomprehended meanings, he could always see a Brahmin monk coming to explain them. Before his death, he dreamed of a child holding a lotus flower, saying: 'Emperor Sakra has sent me to invite you to lecture on the scriptures.' On the day of his death, he saw this scene again. It can be seen that his wise thinking can penetrate subtle points, his reputation resounds throughout the world, and his wonderful responses are true and not false. He lectured on the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), the Nirvana Sutra (Sutra of Nirvana), the Vimalakirti Sutra (Sutra Spoken by Vimalakirti), and the Srimati-brahma-pariprccha Sutra (Sutra of the Questions of Srimati) more than thirty times each, and wrote treatises and commentaries on the interpretation of the scriptures fifty times each. His disciples Hui Quan and Dao Guan, Dharma Master Quan and Dharma Master Guan, were both known for their loud voices and noble virtues, and Dharma Master Guan also established a firm and upright character. They both inherited and carried forward the cause of Dharma Master Tuo and were well-known in their time. Also, on the twenty-fifth day of the second month of the same year, a tomb was built for Dharma Master Tuo in the Jin Gu Li of Luoyang County, on the Bei Mang Mountain, and a stone tablet was erected next to it. The inscription was written by Yu Shinan of Kuaiji, the Secretary of the Sui Dynasty. (During the Daye era, after Dharma Master Tuo passed away, Hui Ze, who had previously been on bad terms with Dharma Master Zang, pretended to be a sick monk and told Dharma Master Zang in detail about the causes and conditions of his previous life. After Dharma Master Zang heard this, he went to visit Hui Ze, discussed the Dharma with him, and treated him with sincerity, hoping to continue their past friendship. Therefore, Dharma Master Tuo's Dharma lineage was not cut off due to his death.) 釋法澄 (Shi Facheng), a native of Wu Jun. He was intelligent and quick-witted in his youth, and good at speaking. He was widely versed in articles, books, and history. At first, he followed Lang Gong of Xinghuang Temple to study and explain the Three Treatises (Sanlun). For those places where there were disputes in the teachings, he was able to analyze them and make them clear and understandable. Later, he gathered disciples at Kaisan Temple in Jiangdu and began to lecture on the scriptures.
。常聽二百餘僧。化洽吳楚傳譽淮海。負帙相趨日增位席。晉王置四道場。澄被召入。安時悟物弘導無絕。仁壽三年。奉令關壤居於日嚴。廣流視聽憲章新致。披講智論聲望彌重。京師碩學咸謁問之。煬帝徙駕東都定鼎伊雒。從出淆右。因疾而終。時年七十餘矣。
釋道莊。楊州建業人。游踐經史聽習玄論。皆會其標詣。而儀止弘雅立性滔然。故少為同倫所尚。初聽彭城寺瓊法師。稟受成實。宗匠師表門學所推。瓊後年疾相侵。將欲傳緒。通召學徒宗猷顧命。眾咸揖謝于莊。允當遺寄。瓊曰。莊公學業優奧。誠如弘選。理副諸望。用光於後。然其首大足小。終無後成。恐其徙轍余宗耳。遂不行眾議。莊後果鄙小乘歸崇大法。從興皇朗法師。聽酌四論。一聞神悟挺慧孤超。后入內道場時聲法鼓。一寺榮望無不預筵。咨謁前疑披解無滯年德既富皆敬而推焉。帝昔處蕃。致書禮問。詩論嘉篇每令扣擊。詞采豐逸屢動人心。末又追入京師。住日嚴寺。頻蒙謁見酬抗新敘。引處宮圍令其講授。言悟清華玄儒總萃。皆嘆其博要也。晚出曲池日嚴本室。又講法華。直敘綱致不存文句。著疏三卷。皆風骨雅趣。師者眾焉。煬帝初臨以莊留連風雅道味所流。賜帛五百段氈四十領。隨駕東指。因疾而卒于洛陽。時年八十一矣。即大業
【現代漢語翻譯】 現代漢語譯本：經常有二百多位僧人聽他講法。他的教化遍及吳地和楚地，名聲傳遍淮海一帶。揹著經書前來求學的人日益增多，座位也隨之增加。晉王設定了四個道場，道澄被召入其中。他安於時勢，領悟事物，弘揚佛法從不間斷。仁壽三年，奉命在關中一帶居住於日嚴寺，廣泛傳播佛法，吸引了許多新的聽眾。講授《智度論》后，聲望更加顯赫，京城的大學者都來向他請教。隋煬帝遷都東都，在伊水和洛水之間建立都城，道澄跟隨前往，因病去世，享年七十多歲。 釋道莊，揚州建業人。他廣泛閱讀經史典籍，聽取和學習玄學理論，都能領會其中的要旨。他的儀態舉止文雅，天性灑脫，因此從小就受到同輩的推崇。最初，他聽彭城寺的瓊法師講法，接受了《成實論》。瓊法師是宗師級的表率，受到門下弟子的推崇。瓊法師後來因病身體衰弱，想要傳授衣缽，於是召集所有弟子，宗猷接受遺命。大家都向道莊推辭，認為他可以勝任。瓊法師說：『道莊的學業精深奧妙，確實是弘揚佛法的合適人選，他的才能符合大家的期望，將來一定能發揚光大。然而，他頭大腳小，最終不會有什麼成就，恐怕會改變方向，轉向其他宗派。』於是沒有采納大家的意見。道莊後來果然輕視小乘佛法，轉而崇尚大乘佛法，跟隨興皇寺的朗法師聽取和研究四論。他一聽就能領悟，才華出衆。後來進入內道場，名聲大噪，成為寺院的榮耀，沒有人不參加他的講座。前來諮詢疑問的人絡繹不絕，他都能毫無滯礙地解答。由於他年長德高，大家都尊敬和推崇他。隋煬帝以前還是藩王的時候，就曾寫信向他請教，對他的詩論嘉獎有加，每次都讓人反覆吟詠。他的文采豐富，常常打動人心。後來又被召入京師，住在日嚴寺。多次受到隋煬帝的接見，並進行新的交流。隋煬帝把他安排在宮中，讓他講授佛法。他的言論精闢透徹，玄學和儒學融會貫通，大家都讚歎他的博學和精要。晚年，他離開曲池和日嚴寺的住所，又講授《法華經》，直接闡述要點，不拘泥於文字。他撰寫了三卷疏，都文筆流暢，趣味高雅。他的弟子很多。隋煬帝剛即位時，因為道莊留戀風雅，道味深厚，賜給他絹五百匹，氈四十領，讓他跟隨自己前往東都。道莊因病在洛陽去世，享年八十一歲，當時是大業年間。
【English Translation】 English version: He often had over two hundred monks listening to his teachings. His influence extended throughout the Wu and Chu regions, and his reputation spread throughout the Huaihai area. Those carrying scriptures and seeking knowledge increased daily, and the number of seats also increased. Prince Jin established four monasteries, and Dao Cheng was summoned to one of them. He was content with the times, understood things, and tirelessly promoted Buddhism. In the third year of the Renshou era, he was ordered to reside in the Ri Yan Monastery in the Guanzhong area, widely disseminating Buddhism and attracting many new listeners. After lecturing on the Mahaprajnaparamita-sastra (智度論), his reputation became even more prominent, and learned scholars from the capital came to consult him. Emperor Yang of Sui moved the capital to the Eastern Capital, establishing the capital between the Yi and Luo rivers. Dao Cheng followed him and died of illness, at the age of seventy-plus. Shi Daozhuang was a native of Jianye, Yangzhou. He extensively read classics and histories, and listened to and studied metaphysical theories, grasping their essence. His demeanor was elegant, and his nature was unrestrained, so he was admired by his peers from a young age. Initially, he listened to Dharma Master Qiong of Pengcheng Monastery and received the Tattvasiddhi-sastra (成實論). Dharma Master Qiong was a model of a master, respected by his disciples. Later, Dharma Master Qiong became ill and wanted to pass on his mantle, so he summoned all his disciples, and Zong You accepted the mandate. Everyone declined in favor of Daozhuang, believing he was capable. Dharma Master Qiong said, 'Daozhuang's scholarship is profound and mysterious, indeed a suitable candidate to promote Buddhism. His talents meet everyone's expectations and will surely shine in the future. However, his head is large and his feet are small, and ultimately he will not achieve much, and he may change direction and turn to other sects.' Therefore, he did not adopt everyone's opinion. Daozhuang later despised Hinayana Buddhism and turned to Mahayana Buddhism, following Dharma Master Lang of Xinghuang Monastery to listen to and study the Four Treatises. He understood as soon as he heard, and his talent was outstanding. Later, he entered the inner monastery, and his reputation soared, becoming the glory of the monastery, and no one did not attend his lectures. People came to consult him with questions, and he could answer them without hesitation. Because he was old and virtuous, everyone respected and admired him. When Emperor Yang of Sui was still a prince, he wrote to him to ask for advice, praising his poems and essays, and repeatedly asked people to recite them. His writing was rich and often moved people's hearts. Later, he was summoned to the capital and lived in Ri Yan Monastery. He was received by Emperor Yang of Sui many times and had new exchanges. Emperor Yang of Sui arranged for him to be in the palace and asked him to lecture on Buddhism. His words were insightful and thorough, and metaphysics and Confucianism were integrated, and everyone admired his erudition and essence. In his later years, he left Quchi and the residence of Ri Yan Monastery, and lectured on the Lotus Sutra (法華經), directly expounding the main points without being bound by the text. He wrote three volumes of commentaries, all with fluent writing and elegant taste. He had many disciples. When Emperor Yang of Sui first ascended the throne, because Daozhuang was fond of elegance and had a deep taste of Taoism, he gave him five hundred bolts of silk and forty felt blankets, and asked him to follow him to the Eastern Capital. Daozhuang died of illness in Luoyang at the age of eighty-one, during the Daye era.
之初也。有集數十卷多在淮南。少流北壤。
釋法論。姓孟氏。南郡人。初住荊州天皇寺。博通內外。詞理鋒挺。隱淪青溪之覆舟山。味重成實研洞文采。談敘之暇命筆題篇梁明帝重其雅素厚禮徴召。而性在虛閑不流世供。葛屨蒲服用卒生年。隋煬在蕃遠聞令德。召入道場晨夕賞對。王有新文頌集。皆共詢謀。處俗傳揚亟移歲序。后入京輦住日嚴寺。文帝時幸仁壽。論往謁見特蒙接對。躬事展禮。帝美其清悟。為設凈饌于大寶殿。登即在坐。上詩敘談帝德宮觀宏麗今古。高祖重加歎賞。及晉王之處春坊。優禮彌厚。中使慰沃啟疏相尋。大業元年將移東闕。下敕賜千秋樹皮袈裟十領帛五百段氈四十領。皇后賜狐掖皮坐褥及法服等物。故其道望帝后咸供之隆重為類此也。因隨駕至洛。不久而終。時年七十八矣。皇上哀悼賻贈有加。仍敕所在。傳送葬于荊楚。自論爰初蒞法。崇尚文府。雖外涉玄儒。而內弘佛教。所以綴采篇什。皆敘釋風。當即纘敘名僧。將成卷帙。未就而卒。本遂不行。顧惟高德有墜者眾矣。有別集八卷行世。
釋僧粲。姓孫氏。汴州陳留人也幼年尚道遊學為務。河北江南東西關隴。觸地皆履靡不通經。故涉歷三國備齊陳周。諸有法肆無有虛踐。工難問善博尋。調逸古今風徽遐邇。自號為三國
【現代漢語翻譯】 最初的時候。有收集了幾十卷，大多在淮南。少量流傳到北方。
釋法論（Shi Falun，人名）。姓孟（Meng），南郡（Nanjun，地名）人。最初住在荊州（Jingzhou，地名）天皇寺（Tianhuang Temple）。博通佛學和世俗學問，言辭犀利，義理深刻。隱居在青溪（Qingxi，地名）的覆舟山（Fuzhou Mountain）。重視《成實論》（Chengshi Lun，佛教論典），深入研究文采。談論之餘，揮筆題寫文章。梁明帝（Emperor Ming of Liang）看重他的高雅和樸素，以厚禮徵召他。但他性情喜歡清靜閒適，不為世俗供養所動。穿著粗布鞋，使用蒲草墊子，以此終老。隋煬帝（Emperor Yang of Sui）在藩地時，就聽聞他的美德，召入道場，早晚賞識對談。王爺有新的文章和頌歌集，都與他商議。他在世俗中傳揚佛法，時間流逝很快。後來進入京城，住在日嚴寺（Riyan Temple）。隋文帝（Emperor Wen of Sui）到仁壽宮（Renshou Palace）時，法論前去拜見，特別受到接見和禮遇。文帝讚美他的清明覺悟，在大寶殿（Dabao Hall）為他設定齋飯，讓他登座就餐。法論作詩敘述隋文帝的功德和宮殿的宏偉壯麗，文帝非常讚賞。等到晉王（Prince Jin）在春坊（Chunfang，東宮）的時候，對他的禮遇更加優厚，經常派使者慰問，請求他上書。大業（Daye，年號）元年，將要遷往東闕（Dongque，宮殿），下令賞賜千秋樹皮袈裟十領，絲綢五百段，氈子四十領。皇后賞賜狐腋皮坐褥和法服等物品。所以他的道望很高，帝后都供養他，隆重程度像這樣。 因為跟隨隋煬帝到了洛陽（Luoyang），不久就去世了，時年七十八歲。皇上哀悼他，賞賜很多，還下令當地官府，護送安葬在荊楚（Jingchu，地名）。法論最初主持佛法時，就崇尚文采。雖然對外涉獵玄學和儒學，但對內弘揚佛教。所以撰寫的篇章，都敘述佛教風貌。他本打算續寫《名僧傳》（Mingseng Zhuan），將要完成時去世了，所以沒有完成。想到高僧大德的著作散失的很多。有別集八卷流傳於世。
釋僧粲（Shi Sengcan，人名）。姓孫（Sun），汴州（Bianzhou，地名）陳留（Chenliu，地名）人。年幼時崇尚道學，以遊學為務。河北（Hebei，地名）、江南（Jiangnan，地名）、東西關隴（Guanlong，地名），到處都留下足跡，沒有不精通的經典。所以經歷了三國（Three Kingdoms）、備齊（Bei Qi）、陳（Chen）、周（Zhou）等朝代，凡是有佛寺的地方，沒有不親自前往的。擅長辯論，喜歡博覽群書，他的風格超越古今，名聲遠揚。自稱為三國。
【English Translation】 In the beginning. There were dozens of volumes collected, mostly in Huainan (a place name). A small amount circulated to the north.
Shi Falun (person's name), whose surname was Meng, was a native of Nanjun (a place name). He initially resided at Tianhuang Temple in Jingzhou (a place name). He was well-versed in both Buddhist and secular learning, with sharp words and profound meaning. He lived in seclusion on Fuzhou Mountain in Qingxi (a place name). He valued the Chengshi Lun (a Buddhist treatise), deeply studying its literary elegance. In his spare time, he wrote articles. Emperor Ming of Liang valued his elegance and simplicity, and summoned him with generous gifts. However, he preferred tranquility and did not seek worldly offerings. He wore rough cloth shoes and used cattail mats, living out his life in this way. When Emperor Yang of Sui was in his fiefdom, he heard of Falun's virtuous reputation and summoned him to the monastery, appreciating his insights morning and evening. When the prince had new writings and collections of odes, he would consult with Falun. He propagated the Dharma in the secular world, and time passed quickly. Later, he entered the capital and resided at Riyan Temple. When Emperor Wen of Sui visited Renshou Palace, Falun went to pay his respects and was especially received with courtesy. The emperor praised his clear understanding and prepared a vegetarian meal for him in the Great Treasure Hall, inviting him to be seated. Falun composed a poem describing Emperor Wen's merits and the magnificence of the palace, which the emperor greatly admired. When Prince Jin was in the Eastern Palace, the courtesy extended to Falun became even more generous, with envoys frequently sent to inquire after his well-being and request his advice. In the first year of the Daye era, when the court was about to move to Dongque, an edict was issued granting him ten thousand-year-old tree bark kasayas, five hundred bolts of silk, and forty felt blankets. The empress bestowed upon him a fox fur seat cushion and Dharma robes, among other items. Therefore, his reputation was high, and both the emperor and empress made offerings to him, with such great reverence. Because he followed Emperor Yang to Luoyang, he passed away not long after, at the age of seventy-eight. The emperor mourned him and bestowed many gifts, also ordering the local officials to escort his burial in Jingchu. When Falun first presided over the Dharma, he valued literary talent. Although he outwardly engaged in metaphysics and Confucianism, he inwardly promoted Buddhism. Therefore, the chapters he wrote all described the Buddhist way. He originally intended to continue writing the Biographies of Eminent Monks, but he passed away before it could be completed, so it was never finished. It is regrettable that the works of many eminent monks have been lost. He has a separate collection of eight volumes that circulates in the world.
Shi Sengcan (person's name), whose surname was Sun, was a native of Chenliu in Bianzhou (place names). In his youth, he admired the Dao and devoted himself to traveling and studying. He traveled to Hebei, Jiangnan, and the Guanzhong region, leaving his footprints everywhere, and there was no scripture he did not master. Therefore, he experienced the Three Kingdoms, Bei Qi, Chen, and Zhou dynasties, and he personally visited every Buddhist temple. He was skilled in debate, loved to read widely, and his style surpassed both the past and present, with his reputation spreading far and wide. He called himself the Three Kingdoms.
論師。機譎動人是所長也。開皇十年迎入帝里。敕住興善。頻經寺任。緝諧法眾治績著聲。十七年下敕。補為二十五眾第一摩訶衍匠。故著十種大乘論。一通二平三逆四順五接六挫七迷八夢九相即十中道。並據量經論。大開軌轍亦初學之巧便也。仍于總化寺敷通此論以攝學眾。又著十地論兩卷。窮討幽致散決積疑。仁壽二年文帝下敕置塔諸州。所司量遣大德多非暮齒。粲欲開闡佛種廣佈皇風。躬率同倫洪遵律師等。參預使任。及將發京輦面別帝庭。天子親授靈骨。慰問優渥。粲曰。陛下屬當佛寄弘演聖蹤。粲等仰會慈明。不勝欣幸。豈以朽老用辭朝望。帝大悅曰。法師等豈又不以欲還鄉壤親事弘化。宜令所司備禮各送本州。粲因奉敕。送舍利于汴州福廣寺。初達公館。異香滿院充塞如煙。及將下塔。還動香氣如前蓬勃。又放青光映覆寶帳。寺有舍利亦放青光。與今送者光色相糾。又現赤光當佛殿上可高五尺。復現青赤雜光在寺門上。三色交映良久乃沒。粲具表聞。詳于別傳。仁壽年末。又敕置塔于滑州修德寺。初停館宇。夜放黃光遍滿一室。千人同見。後放五色食頃方滅。自爾求者輒現。不可殫言。及至塔寺夜別放光。乃照一寺。與晝無別。有趙威德者。患目積年。蒙照平復。當下塔日又放光明。塔上空云五色間錯。
或如賢聖仙人龍鳳林樹等象。峙于云內。數萬士女嗟詠成音。前後往使皆感靈瑞。文帝嘆重更加敬仰。時李宗有道士褚揉者。鄉本江表。陳破入京。既處玄都。道左之望探微辯妙擬闡三玄。學鮮宗師情無推尚。每講莊老粲必聽臨。或以義求或以機責隨揉聲相即勢沉浮。注辯若懸泉。起囀如風捲。故王公大人莫不解頤撫髀訝斯權變。常下敕令揉講老經。公卿畢至。惟沙門不許預坐。粲聞之不忍其術。乃率其門人十餘。攜以行床徑至館所。防衛嚴設都無畏憚。直入講會人不敢遮。揉序王將了。都無命及。粲因其不命。抗言激刺。詞若俳謔義寔張詮。既無以通。講席因散。群僚以事聞上。帝曰。斯朕之福也。得與之同時。隋齊王[日*東]。見禮下筵欽茲嘆咽。常欲見其談說。故致於法會。有沙門吉藏者。神辯飛玄望重當世。王每懷摧削將傾折之。以大業五年于西京本第盛引論士三十餘人。令藏登座咸承群難。時眾以為榮會也。皆參預焉。粲為論士。英華命章標問義筵。聽者謂藏無以酬及。牒難接解。謂粲無以嗣。往還抗敘四十餘翻。藏猶開析不滯。王止之。更令次座接難。義聲才卷。粲又續前難。勢更延累。問還得二三十翻終於下座莫不齊爾。時人異藏通贍坐制勍敵重粲繼接他詞慧發鋒挺。從午至夕無何而退。王起執粲手
【現代漢語翻譯】 現代漢語譯本 或者像賢聖、仙人、龍鳳、林木等景象，聳立在雲中。成千上萬的男女讚歎吟詠，形成一片聲音。前後前往的使者都感受到這靈異的祥瑞。文帝感嘆其莊嚴，更加敬重仰慕。當時李宗有位道士名叫褚揉（人名），家鄉原本在江表（長江以南地區），在陳朝滅亡後進入京城。既然身處玄都觀（道觀名），就以道左之望（對道家學說的期望），探究精微，辯論玄妙，想要闡發三玄（《老子》《莊子》《周易》）。但學識淺薄，沒有宗師指導，情感上也沒有推崇的對象。每次講授《莊子》《老子》，粲（人名）必定前去聽講。或者用義理提問，或者用機鋒責難，隨著褚揉的聲音而隨機應變，氣勢沉浮。他的辯論像懸掛的泉水一樣流暢，起伏轉折像風捲殘雲一樣迅猛。所以王公大人沒有不解頤撫髀（形容非常讚賞的樣子），驚歎這種權變之術。文帝常常下令讓褚揉講解《老子》，公卿大臣全部到場，只有沙門（和尚）不被允許參加。粲聽到這件事，不忍心他的道術被如此對待，於是率領他的十幾個門人，帶著行床（坐具），直接來到講授的場所。儘管防衛森嚴，卻毫無畏懼。直接進入講會，沒有人敢阻攔。褚揉的開場白將要結束，始終沒有提到粲。粲就因為他沒有提到自己，而高聲激昂地諷刺。言辭像俳優的戲謔，義理卻實在地闡明。褚揉無法應對，講席因此解散。群臣把這件事稟告給文帝，文帝說：『這是朕的福氣啊，能夠與這樣的人同時代。』隋朝的齊王[日東]（人名），以禮相待，屈尊下座，欽佩讚歎。常常想聽他談論，所以把他請到法會。有位沙門名叫吉藏（人名），神辯飛揚，聲望在當時很高。齊王常常想挫敗他，讓他折服。在大業五年，在西京（長安）自己的府邸盛情邀請了三十多位論士，讓吉藏登座，承受大家的詰難。當時的人們認為這是一場盛會，都參與其中。粲作為論士，才華橫溢，在辯論的場合提出問題。聽眾認為吉藏無法回答。吉藏的答辯像奏章一樣連綿不斷，人們又認為粲無法接續。一來一往，抗辯敘述了四十多輪，吉藏仍然能夠開解分析，毫不滯澀。齊王制止了他，讓次座的人接替詰難。義理的聲音才剛剛平息，粲又繼續之前的詰難，氣勢更加綿延累積。提問回答又進行了二三十輪，最終對方下座，所有人都沉默不語。當時的人們認為吉藏通達博贍，坐鎮制服了強敵，又讚賞粲能夠接連不斷地提出問題，智慧如鋒芒般挺拔。從中午到傍晚，不知不覺就結束了。齊王起身握住粲的手 English version Or like the images of sages, immortals, dragons, phoenixes, forests, and trees, towering within the clouds. Tens of thousands of men and women sighed and chanted, forming a unified sound. Envoys who came before and after all felt the spiritual auspiciousness. Emperor Wen (title) sighed at its solemnity and became even more respectful and admiring. At that time, Li Zong (person's name) had a Daoist named Chu Rou (person's name), whose hometown was originally in Jiangbiao (south of the Yangtze River). After the Chen Dynasty (dynasty name) was destroyed, he entered the capital. Since he was in the Xuandu Temple (temple name), he used the hope of Dao Zuo (expectations for Daoist doctrines) to explore the subtle, debate the profound, and wanted to expound the Three Mysteries (Laozi, Zhuangzi, and Zhouyi). However, his knowledge was shallow, he had no master to guide him, and he had no one to admire emotionally. Every time he lectured on 'Zhuangzi' and 'Laozi', Can (person's name) would definitely go to listen. He would either ask questions based on principles or challenge him with sharp remarks, adapting to Chu Rou's voice and fluctuating with his momentum. His arguments were as smooth as a hanging spring, and his rises and turns were as swift as wind sweeping through clouds. Therefore, princes and nobles all smiled and slapped their thighs (describing great appreciation), marveling at this kind of expediency. Emperor Wen often ordered Chu Rou to lecture on 'Laozi', and all the ministers attended, except for the Shamen (monks), who were not allowed to participate. When Can heard about this, he couldn't bear to see his Daoist arts treated like this, so he led his ten or so disciples, carrying their sitting mats, directly to the lecture site. Despite the strict defenses, he was not afraid at all. He entered the lecture hall directly, and no one dared to stop him. Chu Rou's opening remarks were about to end, but he never mentioned Can. Because he didn't mention him, Can loudly and fiercely satirized him. His words were like the jokes of an actor, but the principles he expounded were real. Chu Rou couldn't respond, so the lecture was dismissed. The officials reported this matter to Emperor Wen, who said, 'This is my blessing, to be able to live in the same era as such a person.' Qi Wang [日東] (person's name) of the Sui Dynasty (dynasty name) treated him with courtesy, condescended to step down from his seat, and admired and sighed. He often wanted to hear him talk, so he invited him to the Dharma assembly. There was a Shamen named Ji Zang (person's name), whose divine eloquence was soaring and whose reputation was very high at that time. Qi Wang often wanted to defeat him and make him submit. In the fifth year of Daye (year), in his own residence in Xijing (Chang'an), he lavishly invited more than thirty debaters and asked Ji Zang to take the seat and endure everyone's challenges. People at the time thought it was a grand event, and they all participated. Can, as a debater, was talented and asked questions at the debate. The audience thought that Ji Zang could not answer. Ji Zang's answers were like memorials, continuous and uninterrupted, and people thought that Can could not continue. Back and forth, they argued and narrated more than forty rounds, but Ji Zang was still able to explain and analyze without any stagnation. Qi Wang stopped him and asked the next person to take over the challenge. The sound of reasoning had just subsided, and Can continued the previous challenge, and the momentum became even more prolonged and accumulated. The questions and answers went on for another twenty or thirty rounds, and finally the other party stepped down, and everyone was silent. People at the time thought that Ji Zang was knowledgeable and erudite, and he sat and subdued the strong enemy. They also praised Can for being able to continuously ask questions, and his wisdom was as sharp as a blade. From noon to evening, it ended unconsciously. Qi Wang got up and held Can's hand.
【English Translation】 English version Or like the images of sages, immortals, dragons, phoenixes, forests, and trees, towering within the clouds. Tens of thousands of men and women sighed and chanted, forming a unified sound. Envoys who came before and after all felt the spiritual auspiciousness. Emperor Wen (title) sighed at its solemnity and became even more respectful and admiring. At that time, Li Zong (person's name) had a Daoist named Chu Rou (person's name), whose hometown was originally in Jiangbiao (south of the Yangtze River). After the Chen Dynasty (dynasty name) was destroyed, he entered the capital. Since he was in the Xuandu Temple (temple name), he used the hope of Dao Zuo (expectations for Daoist doctrines) to explore the subtle, debate the profound, and wanted to expound the Three Mysteries (Laozi, Zhuangzi, and Zhouyi). However, his knowledge was shallow, he had no master to guide him, and he had no one to admire emotionally. Every time he lectured on 'Zhuangzi' and 'Laozi', Can (person's name) would definitely go to listen. He would either ask questions based on principles or challenge him with sharp remarks, adapting to Chu Rou's voice and fluctuating with his momentum. His arguments were as smooth as a hanging spring, and his rises and turns were as swift as wind sweeping through clouds. Therefore, princes and nobles all smiled and slapped their thighs (describing great appreciation), marveling at this kind of expediency. Emperor Wen often ordered Chu Rou to lecture on 'Laozi', and all the ministers attended, except for the Shamen (monks), who were not allowed to participate. When Can heard about this, he couldn't bear to see his Daoist arts treated like this, so he led his ten or so disciples, carrying their sitting mats, directly to the lecture site. Despite the strict defenses, he was not afraid at all. He entered the lecture hall directly, and no one dared to stop him. Chu Rou's opening remarks were about to end, but he never mentioned Can. Because he didn't mention him, Can loudly and fiercely satirized him. His words were like the jokes of an actor, but the principles he expounded were real. Chu Rou couldn't respond, so the lecture was dismissed. The officials reported this matter to Emperor Wen, who said, 'This is my blessing, to be able to live in the same era as such a person.' Qi Wang [日*東] (person's name) of the Sui Dynasty (dynasty name) treated him with courtesy, condescended to step down from his seat, and admired and sighed. He often wanted to hear him talk, so he invited him to the Dharma assembly. There was a Shamen named Ji Zang (person's name), whose divine eloquence was soaring and whose reputation was very high at that time. Qi Wang often wanted to defeat him and make him submit. In the fifth year of Daye (year), in his own residence in Xijing (Chang'an), he lavishly invited more than thirty debaters and asked Ji Zang to take the seat and endure everyone's challenges. People at the time thought it was a grand event, and they all participated. Can, as a debater, was talented and asked questions at the debate. The audience thought that Ji Zang could not answer. Ji Zang's answers were like memorials, continuous and uninterrupted, and people thought that Can could not continue. Back and forth, they argued and narrated more than forty rounds, but Ji Zang was still able to explain and analyze without any stagnation. Qi Wang stopped him and asked the next person to take over the challenge. The sound of reasoning had just subsided, and Can continued the previous challenge, and the momentum became even more prolonged and accumulated. The questions and answers went on for another twenty or thirty rounds, and finally the other party stepped down, and everyone was silent. People at the time thought that Ji Zang was knowledgeable and erudite, and he sat and subdued the strong enemy. They also praised Can for being able to continuously ask questions, and his wisdom was as sharp as a blade. From noon to evening, it ended unconsciously. Qi Wang got up and held Can's hand.
而謝曰。名不虛稱。見之今日矣。躬奉麈尾什物。用顯其辯功焉。而行攝專貞不貪華望及禪定郁起名德待之。道行既隆最初敕命。粲以高位厚味沈累者多。苦辭不就。以大業九年卒于興善。春秋八十有五。弟子僧鸞僧鳳。並以繼軌馳名。鸞本姓王。名為大業。八歲通禮。十歲講傳於江都。夙有驚俗之譽。及投簪佛種。經論有聞。隋末返俗。唐初出仕。位至給事中。鳳有別傳。自光徽績。
續高僧傳卷第九 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十
大唐西明寺沙門釋道宣撰
義解篇六 正傳十七 附見五
隋彭城崇聖道場釋靖嵩傳一
隋西京大禪定道場釋靖玄傳二(明則)
隋襄陽沙門釋智閏傳三
隋吳郡虎丘山釋智聚傳四
隋丹陽聶山釋慧曠傳五
隋丹陽仁孝道場釋智琳傳六
隋西京寶剎道場釋凈愿傳七
隋西京禪定道場釋智凝傳八(靈覺 道卓)
隋西京真寂道場釋法彥傳九
隋西京海覺道場釋法總傳十
隋西京大興善道場釋僧曇傳十一(慧重)
隋西京大禪定道場釋靈璨傳十二
隋西京勝光道場釋法瓚傳十三
隋西京凈影道場釋寶儒傳十四
隋西京光明
【現代漢語翻譯】 現代漢語譯本： 然後謝某說：『名聲果然不虛傳，今天總算見識到了。』親自拿著麈尾（zhǔ wěi，一種拂塵）等什物，用來彰顯他的辯論功力。而且他的行為端正專一，不貪圖榮華富貴，嚮往禪定，名聲和德行自然而然地顯露出來，人們都敬重他。當他的道行已經很高的時候，最初的皇帝敕命，用高官厚祿來籠絡他，但他多次堅決推辭不接受。在大業九年（公元613年）在興善寺去世，享年八十五歲。他的弟子僧鸞（Sēng Luán）和僧鳳（Sēng Fèng），都因為繼承他的事業而聞名。僧鸞，原本姓王，名叫大業（Dà Yè），八歲就精通禮儀，十歲就在江都講經傳道，從小就有驚世駭俗的美譽。等到他剃度出家，對於佛經和論著很有研究。隋朝末年還俗，唐朝初年出來做官，官位做到給事中。僧鳳另有傳記，記載他的光輝事蹟。
《續高僧傳》卷第九 《大正藏》第50冊 No. 2060 《續高僧傳》
《續高僧傳》卷第十
大唐西明寺沙門釋道宣（Shì Dào Xuān）撰
義解篇六 正傳十七 附見五
隋彭城崇聖道場釋靖嵩（Shì Jìng Sōng）傳一
隋西京大禪定道場釋靖玄（Shì Jìng Xuán）傳二 (明則（Míng Zé）)
隋襄陽沙門釋智閏（Shì Zhì Rùn）傳三
隋吳郡虎丘山釋智聚（Shì Zhì Jù）傳四
隋丹陽聶山釋慧曠（Shì Huì Kuàng）傳五
隋丹陽仁孝道場釋智琳（Shì Zhì Lín）傳六
隋西京寶剎道場釋凈愿（Shì Jìng Yuàn）傳七
隋西京禪定道場釋智凝（Shì Zhì Níng）傳八 (靈覺（Líng Jué） 道卓（Dào Zhuó）)
隋西京真寂道場釋法彥（Shì Fǎ Yàn）傳九
隋西京海覺道場釋法總（Shì Fǎ Zǒng）傳十
隋西京大興善道場釋僧曇（Shì Sēng Tán）傳十一 (慧重（Huì Zhòng）)
隋西京大禪定道場釋靈璨（Shì Líng Càn）傳十二
隋西京勝光道場釋法瓚（Shì Fǎ Zàn）傳十三
隋西京凈影道場釋寶儒（Shì Bǎo Rú）傳十四
隋西京光明
【English Translation】 English version: Then Xie said, 'The reputation is indeed well-deserved. I see it today.' He personally held the duster (zhǔ wěi, a type of whisk) and other items to demonstrate his debating skills. Moreover, his conduct was upright and focused, not greedy for wealth and honor, and yearning for meditation. His reputation and virtue naturally manifested, and people respected him. When his practice had become profound, the initial imperial decree used high positions and generous salaries to entice him, but he repeatedly and firmly declined. He passed away at Xingshan Temple in the ninth year of the Daye era (613 AD), at the age of eighty-five. His disciples Sēng Luán and Sēng Fèng were both renowned for continuing his work. Sēng Luán, originally surnamed Wang, named Dà Yè, mastered etiquette at the age of eight, and lectured and taught scriptures in Jiangdu at the age of ten, having a reputation for astonishing the world from a young age. When he became a monk, he was well-versed in Buddhist scriptures and treatises. He returned to secular life at the end of the Sui Dynasty and served as an official in the early Tang Dynasty, reaching the position of Gěishìzhōng (給事中, a court official). There is a separate biography for Sēng Fèng, recording his glorious achievements.
Continued Biographies of Eminent Monks, Volume 9 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 10
Compiled by Śrāmaṇa Shì Dào Xuān of Ximing Temple in the Great Tang Dynasty
Chapter Six on Explaining Meanings, Seventeen Main Biographies, Five Supplementary Biographies
Biography 1 of Shì Jìng Sōng of Chongsheng Monastery in Pengcheng during the Sui Dynasty
Biography 2 of Shì Jìng Xuán of Da Chan Ding Monastery in Xijing during the Sui Dynasty (Míng Zé)
Biography 3 of Śrāmaṇa Shì Zhì Rùn of Xiangyang during the Sui Dynasty
Biography 4 of Shì Zhì Jù of Tiger Hill Mountain in Wujun during the Sui Dynasty
Biography 5 of Shì Huì Kuàng of Nie Mountain in Danyang during the Sui Dynasty
Biography 6 of Shì Zhì Lín of Renxiao Monastery in Danyang during the Sui Dynasty
Biography 7 of Shì Jìng Yuàn of Baosha Monastery in Xijing during the Sui Dynasty
Biography 8 of Shì Zhì Níng of Chan Ding Monastery in Xijing during the Sui Dynasty (Líng Jué, Dào Zhuó)
Biography 9 of Shì Fǎ Yàn of Zhenji Monastery in Xijing during the Sui Dynasty
Biography 10 of Shì Fǎ Zǒng of Haijue Monastery in Xijing during the Sui Dynasty
Biography 11 of Shì Sēng Tán of Daxingshan Monastery in Xijing during the Sui Dynasty (Huì Zhòng)
Biography 12 of Shì Líng Càn of Da Chan Ding Monastery in Xijing during the Sui Dynasty
Biography 13 of Shì Fǎ Zàn of Shengguang Monastery in Xijing during the Sui Dynasty
Biography 14 of Shì Bǎo Rú of Jingying Monastery in Xijing during the Sui Dynasty
Guangming in Xijing during the Sui Dynasty
道場釋慧最傳十五
隋西京禪定道場釋僧朗傳十六
隋西京凈影道場釋慧暢傳十七(僧溫)
釋靖嵩。俗姓張。涿郡固安人。幼抱貞干在物不群。迫以俗塵期之道務。十五出家。有同學靖融。早達經論。通該小大尤究雜心。每以佛宗深要。曲流委示。嵩神氣俊越聰悟天機。隨覽義門覆疏陶練。重以心計不測。返以問融。融無以對也乃告曰。卿稚齒末學。徹悟若斯。可往京鄴。必成濟器。及登冠受具。南遊漳輦。屬高齊之盛佛教中興。都下大寺略計四千。見住僧尼僅將八萬。講席相距二百有餘。在眾常聽出過一萬。故㝢內英傑咸歸厥邦。有大學寺融智法師。大齊國統法上之神足也。解貫眾師道光二藏。學徒五百負帙摩肩。常講涅槃及地論。嵩聞之乃投誠焉。北面從范。攻研數載。隨聞覆述。每擊奇致。于即學徒舉目相與推師。又以行要肇基必先戒約。乃詣云暉二律師所。博求明誨。涉問二載薄鏡宗條。唯有小乘未遑詳閱。遂從道猷法誕二大論主。面受成雜兩宗。咨諏幽奧纂習餘烈。數百僧徒各啟龍門。人分鳳翼。及嵩之位席。上經五遍。旁探婆沙迦延舍利弗等。妙通文理屢動恒神。便又博觀眾經師模論道。勢傾八位詞號四飛。獨步河山舟航三藏。憑附參請智光時杰。齊瑯耶王深相器重。弘扇風猷。每
【現代漢語翻譯】 現代漢語譯本 道場釋慧最傳十五 隋西京禪定道場釋僧朗傳十六 隋西京凈影道場釋慧暢傳十七(僧溫) 釋靖嵩（釋靖嵩，俗姓張）。俗姓張。涿郡固安人。自幼就表現出堅貞的品格，與衆不同。因為世俗的牽絆，耽誤了修道的事務。十五歲出家。有一位同學名叫靖融。很早就精通經論，通曉大小乘佛教，尤其精研《雜心論》。常常深入淺出地講解佛法的精要。靖嵩神采俊逸，天資聰穎。跟隨靖融學習，反覆研讀，深入領會。又因為自己思慮深遠，難以揣測，反過來向靖融請教。靖融無法回答，就告訴他說：『你年紀輕輕，學識尚淺，卻能有如此透徹的領悟，可以去京城鄴都，必定能成為棟樑之材。』等到成年受戒后，就南遊到漳水和鄴都。當時正值高齊興盛時期，佛教中興。都城的大寺廟大約有四千所，居住的僧尼將近八萬。講經說法的地方相距二百多處，聽眾常常超過一萬。所以國內的英才都彙集到那裡。有一位大學寺的融智法師，是大齊的國統，法上的神足。精通各家學說，通曉經律論三藏。門徒五百人，肩挨著肩。經常講《涅槃經》和《地論》。靖嵩聽說了，就誠心前往拜訪，像弟子一樣侍奉他，努力鉆研了幾年。跟隨融智法師學習，反覆陳述自己的理解，常常能提出精闢的見解。因此，學徒們都舉目相看，互相推舉他為老師。又認為修行的要務，必須先從戒律開始。於是前往云暉二律師那裡，廣泛求教。經過兩年多的學習，對戒律的條文有了初步的瞭解。只是小乘佛教的戒律還沒有來得及詳細研讀。於是跟隨道猷法師和法誕兩位大論主，當面接受成實宗和雜心宗的教義。諮詢其中的精深奧妙，纂集學習前人的著作。數百名僧徒各自開啟法門，人才濟濟。等到靖嵩講經說法時，已經講了五遍。廣泛探究《婆沙論》、《迦延論》、《舍利弗論》等，精妙地通達文理，多次感動了聽眾。於是又廣泛閱讀各種經典，傚法各位法師，論說道理。聲勢傾動朝野，文采飛揚。獨自在河山一帶傳播佛法，像舟船一樣運載三藏經典。依靠參訪，請教智光等當時的傑出人物。齊瑯耶王非常器重他，弘揚他的風範，常常
【English Translation】 English version Chapter Fifteen: Biography of Dharma Master Huizui of the Daochang Monastery Chapter Sixteen: Biography of Dharma Master Senglang of the Chanding Daochang Monastery in Western Capital of the Sui Dynasty Chapter Seventeen: Biography of Dharma Master Huichang of the Jingying Daochang Monastery in Western Capital of the Sui Dynasty (Sengwen) Shi Jingsong (釋靖嵩) (lay surname Zhang) was a native of Gu'an in Zhuojun. From a young age, he possessed a steadfast character and stood out from the crowd. Due to worldly affairs, his pursuit of the Dharma was delayed. He left home at the age of fifteen. He had a fellow student named Jingrong, who was well-versed in scriptures and treatises, and thoroughly understood both Hinayana and Mahayana Buddhism, especially the Zaxin Lun (雜心論) (Treatise on the Collection of Principles). He often explained the profound essentials of Buddhism in a clear and detailed manner. Jingsong was intelligent and quick-witted. He studied with Jingrong, repeatedly reviewing and practicing. Moreover, because his own thoughts were profound and difficult to fathom, he turned to Jingrong for guidance. Jingrong could not answer, and said to him, 'You are young and have not studied much, yet you have such a thorough understanding. You should go to the capital Yedu, where you will surely become a pillar of the Dharma.' After he came of age and received full ordination, he traveled south to Zhang and Ye. At that time, the Gaoqi Dynasty was flourishing, and Buddhism was experiencing a revival. There were approximately four thousand large temples in the capital, and nearly eighty thousand monks and nuns residing there. There were more than two hundred places for lecturing on the scriptures, and the audience often exceeded ten thousand. Therefore, the talents of the country gathered there. There was a Dharma Master Rongzhi of the Daxue Temple, who was the National Preceptor (國統) of the Gaoqi Dynasty, and a 'divine foot' (神足) in Dharma. He was well-versed in various schools of thought and thoroughly understood the Tripitaka. He had five hundred disciples, shoulder to shoulder. He often lectured on the Nirvana Sutra (涅槃經) and the Dasabhumika Sutra (地論). Jingsong heard of him and sincerely went to visit him, serving him as a disciple, and diligently studying for several years. Following Dharma Master Rongzhi, he repeatedly presented his understanding, often offering insightful views. Therefore, the disciples all looked at each other and recommended him as a teacher. Moreover, he believed that the key to practice must begin with precepts. Therefore, he went to the two Vinaya Masters Yunhui, seeking extensive teachings. After studying for more than two years, he had a preliminary understanding of the precepts. However, he had not yet had time to study the Hinayana precepts in detail. Therefore, he followed the two great masters of treatises, Daoyou and Fadan, receiving the teachings of the Chengshi (成實) (Tattvasiddhi) and Zaxin (雜心) schools in person. He consulted on the profound mysteries, compiling and studying the works of his predecessors. Hundreds of monks each opened their own Dharma gates, and talents emerged in abundance. When Jingsong lectured on the scriptures, he had already lectured five times. He extensively explored the Vibhasa (婆沙論), Katyayana (迦延論), Sariputra (舍利弗論) and other treatises, skillfully mastering the texts and principles, and repeatedly moving the audience. Therefore, he also extensively read various scriptures, emulating the Dharma Masters, and discussing the Dharma. His reputation shook the court and the countryside, and his literary talent soared. He traveled alone in the He and Shan regions, spreading the Dharma, like a boat carrying the Tripitaka. Relying on visiting and consulting with outstanding figures of the time such as Zhiguang. King Langye of Qi deeply valued him, promoted his style, and often
于肇春廣延學侶。大集鄴都。特開法座。奉嵩為法主。進勵學徒。因爾導悟成津彌逢涼燠。傳芳接武響譽東河。俄屬周武屏除釋門離潰。遂與同學法貴靈侃等三百餘僧。自北徂南達于江左。陳宣帝遠揖德音。承風迎引。令侍中袁憲至京口城禮接登岸。帝又使駙馬蔡凝宣敕云。至人為法以身許道。法師等善明治亂歸寄有敘。可謂懷道正士。深可嘉之。宜於都郭大寺安置所司供給務令周洽。仍令推薦義學長者即弘像教。時建業僧正。令嵩貴二人對弘小論。神理疏暢贍勇當時。學侶相近數過五百。晷漏分業茂績新奇。有天竺三藏厥號親依。赍攝舍二論。遠化邊服。初歸梁季終歷陳朝。二十餘年通傳無地。雖云譯布講授無聞。唯嵩獨拔玄心玩味茲典。才有講隙便詣沙門法泰咨決疑議。數年之中精融二部。自佛性中邊無相唯識異執等論四十餘部。皆總其綱要。剖會區分。隋高廓清百越文軌大同。開皇十年敕僚庶等。有樂出家者並聽。時新度之僧乃有五十餘萬。爰初沐化未曰知津。嵩與靈侃等二百許僧。聞機乘濟俱還江北。行達徐方盛開講肆。上柱國徐州總管乞符令和。率其所部。同延住前京兆王寺。具狀聞奏。有敕給額為崇聖寺焉。於是常轉法輪。江淮通潤遂使化移河北。相繼趨途望氣相奔俱咨攝論。嵩學資真諦義寔天親。思逸
言前韻高傳后。大乘極旨於是乎通。自此領匠九州垂章四海。撰攝論疏六卷雜心疏五卷。又撰九識三藏三聚戒二生死等玄義。並流於世。為時所宗。隋文封禪岱宗鑾駕齊魯。關中義學因從過於徐部。詣嵩法肆伏膺受業。由此門徒推盛。章疏大行。隋煬昔鎮楊越立四道場。教旨載馳。嵩終謝遣。及登紫極又有敕徴。固辭乃止。門人問其故。答曰。王城有限動止嚴難。雖內道場不如物外。沙門名為解脫。如何返以事業累乎。吾曾游兩都屢逢播蕩。弊此勞役耳。恒每清素自潔私立道場。日加禮誦修諸凈業。講道相續策眾六時。精苦已來垂三十載。然其扣頭手膝按地之所悉成坑跡。狀若人模。其景行徴明為若此也。自有論師多迷行旨。而嵩奉遵法度初不墜倫。常遇天雨澡罐在庭。恐傷地性令凈人知舉。方自從用。同諸學士咸敬憚其知量焉。加以性愛文藻時摛詩頌。重複嘉尚林泉。每登踐陟。子史篆隸摸揩於今。世論劇談頗有承緒。忽以大業十年遘疾卒于本寺。春秋七十有八。光祿大夫彭城道留守順政公董純。與部內道俗殯于神皋之原。益州道基昔預末筵。餐風飲德。悼流魂之安放。悲墳隧之荒侵。為之行狀廣於世矣。
釋靖玄。姓趙氏。天水人也。識度淹弘清鑒懸遠。七歲任郡學生。勤閱三冬藝該六典。皇隋肇運便業李
【現代漢語翻譯】 現代漢語譯本： 言前韻（指靖嵩律師的言論）高妙，可以流傳後世。大乘佛教的精深旨意由此得以貫通。自此，他引領九州的僧人，他的著述傳遍四海。他撰寫了《攝大乘論疏》六卷、《雜心論疏》五卷。又撰寫了關於九識、三藏、三聚戒、二生死等方面的玄義，這些都流傳於世，被當時的人們所推崇。隋文帝在泰山封禪，鑾駕途經齊魯，關中的義學僧人因此跟隨他來到徐州地區，前往嵩山法肆，恭敬地接受靖嵩律師的教導。由此，他的門徒日益增多，章疏廣為流傳。隋煬帝過去鎮守楊越時，建立了四座道場，靖嵩律師的教旨也在那裡傳播。靖嵩律師最終還是婉拒了隋煬帝的邀請，回到嵩山。後來，隋煬帝登基稱帝，又下詔徵召他，他堅決推辭才得以作罷。他的門人問他原因，他回答說：『王城雖然廣大，但一舉一動都受到嚴格的限制，即使是宮廷內的道場，也不如身處世俗之外自由自在。沙門被稱為解脫者，怎麼能反過來被世俗的事業所束縛呢？我曾經遊歷兩都，多次遇到戰亂，已經厭倦了這些勞役。』他總是保持清凈簡樸的生活，自己建立道場，每天增加禮拜誦經的時間，修習各種凈業。講經說法從未間斷，督促大眾精進修行，已經持續了三十多年。他叩頭、手膝按地的地方，都磨出了坑跡，形狀就像人的模型。他高尚的品行如此顯著。有些論師常常迷惑于修行的宗旨，而靖嵩律師始終奉行佛法，從不違背倫理。他經常遇到下雨天，看到洗手用的澡罐放在庭院裡，擔心會傷害到地面的生物，就讓凈人拿走，自己才使用。和他一起學習的學士們都敬佩他的智慧和見識。此外，他還時常創作詩歌，讚美山林泉石。他每次登山涉水，都會臨摹碑刻上的文字。直到今天，世人談論佛法時，還能從他的著述中得到啓發。在大業十年，他因病在本寺圓寂，享年七十八歲。光祿大夫、彭城道留守、順政公董純，與當地的僧俗一起，將他安葬在神皋的原野上。益州道基過去曾參加過靖嵩律師的講座，仰慕他的風範。他哀悼靖嵩律師的靈魂的安息，悲嘆墳墓的荒涼，因此為他撰寫了行狀，廣泛流傳於世。
釋靖玄，姓趙氏，是天水人。他見識廣博，清明遠見。七歲時就進入郡學讀書，勤奮學習，精通六經。 皇隋建立后，他就開始學習李
【English Translation】 English version: The eloquence of Lawyer Jingsong's words was profound and could be passed down to future generations. The profound meaning of Mahayana Buddhism was thus understood. From then on, he led the monks of the Nine Provinces, and his writings spread throughout the world. He wrote six volumes of 'Commentary on the Compendium of Mahayana' and five volumes of 'Commentary on the Abhidharma-samuccaya'. He also wrote profound explanations on the Nine Consciousnesses, the Three Pitakas, the Threefold Precepts, and the Two Kinds of Birth and Death, which were all circulated in the world and were admired by the people of that time. Emperor Wen of the Sui Dynasty performed the Feng and Shan sacrifices at Mount Tai, and the imperial carriage passed through Qi and Lu. The scholars of Yixue in Guanzhong followed him to the Xuzhou area and went to the Songshan Fasi Temple to respectfully receive Lawyer Jingsong's teachings. As a result, his disciples increased day by day, and his commentaries were widely circulated. When Emperor Yang of the Sui Dynasty was stationed in Yangyue in the past, he established four monasteries, and Lawyer Jingsong's teachings were also spread there. Lawyer Jingsong eventually declined Emperor Yang's invitation and returned to Songshan. Later, Emperor Yang ascended the throne and issued an edict to summon him again, but he firmly declined and was allowed to stay. His disciples asked him why, and he replied: 'Although the royal city is vast, every move is strictly restricted. Even the monastery in the palace is not as free as being outside the secular world. A Shramana is called a liberated person, how can he be bound by secular affairs instead? I have traveled to both capitals and encountered wars many times, and I am tired of these labors.' He always maintained a pure and simple life, established his own monastery, increased the time for worship and chanting every day, and practiced various pure deeds. He never stopped preaching and urged the public to practice diligently, which has lasted for more than thirty years. The places where he prostrated, his hands and knees pressed on the ground, were worn into pits, shaped like human models. His noble character was so remarkable. Some theorists are often confused about the purpose of practice, but Lawyer Jingsong always adhered to the Dharma and never violated ethics. He often encountered rainy days and saw the washbasin for washing hands placed in the courtyard. Fearing that it would harm the creatures on the ground, he asked the cleaner to take it away before using it himself. The scholars who studied with him all admired his wisdom and knowledge. In addition, he often composed poems to praise the mountains, forests, and springs. Every time he climbed mountains and waded through water, he would copy the inscriptions on the steles. Until today, when people talk about Buddhism, they can still be inspired by his writings. In the tenth year of the Great Undertaking (Daye), he died of illness in this temple at the age of seventy-eight. Dong Chun, the Guanglu Dafu (光祿大夫, a high-ranking official), the Pengcheng Dao Liushou (彭城道留守, a regional military commander), and the Shunzheng Gong (順政公, a title of nobility), together with the local monks and laypeople, buried him in the plains of Shengao. Daoji (道基), the Yizhou monk, had attended Lawyer Jingsong's lectures in the past and admired his demeanor. He mourned the repose of Lawyer Jingsong's soul and lamented the desolation of the tomb, so he wrote a biography for him, which was widely circulated in the world.
釋靖玄 (Shi Jingxuan), whose surname was Zhao, was a native of Tianshui. He had extensive knowledge and clear vision. At the age of seven, he entered the county school and studied diligently, mastering the Six Classics. After the establishment of the Sui Dynasty, he began to study Li
張。名預黃巾身同觀宇。呼吸沆瀣吐納陰沆。每思五千道德良非造真。七誡超升本為浮詭。乃舍其巾褐服此伽梨。澄練一心專宗經部。時年在息慈頻登法匠。華夷欽仰緇素屬目。受具已后聲勢轉高。遂使化靡隴西扇榮河洛。以秦涼荒要佛法澆侈。將欲結其頹網布此遺矰。具列正法要務奏上文皇。蒙敕允述綸言獎拔。登下河右頒條依用。元德太子籍甚芳猷翹想欽揖。爰降令旨遠召京華。玄遂恭承嘉惠來翔帝宇。有令于大興善道場盛弘法會。飛軒鳴玉杖錫挈瓶。總萃觀風德音通被。縱遠論體舒散疑蹤。能使難者由門解宣盡力。時璨法師居坐謂曰。自河涼義侶則道朗擅其名。沿歷至今。爾其接軫。代不可削。斯人在斯。由此顯譽京師。綽然高步。會高祖升遐郁興禪定。遂應詔住焉。常轉梵輪弘匠非少。大業七年正月二十九日。無疾而化。春秋四十有三。初玄生平言論慈悲為主。每許遺骸棄之林野。有天水同侶沙門慧嚴。追想昔言送尸山麓。肌肉已盡。便鳩聚遺身。構茲磚塔於終南龍池寺之西岑。樹銘塔所用旌厥德。沙門明則為文。則本冀人。通玄儒有才慧。納言敏行。尤所承統。文藻雖馳時未之賞。乃制覺觀寺碑。物亦不悟。僕射楊素見而奇之。由斯一顧方高聲問。奏住仁壽宮三善寺。東都譯經又召入館專知綴緝。隋末卒于
【現代漢語翻譯】 現代漢語譯本： 張玄（生卒年不詳），原名預，曾是黃巾起義的一員，與觀宇齊名。他呼吸天地間的靈氣，吐納陰陽之氣。他常常思考老子的《道德經》五千言，認為那並非真正的修真之道；而那些關於七誡超升的說法，原本就是虛浮怪誕的。於是，他脫下黃巾的服裝，穿上僧侶的袈裟，一心澄凈，專心研究佛經。當時，他經常在息慈寺講法，成為德高望重的法師，受到華夷各族僧俗的敬仰。受戒之後，他的聲望更加高漲，使得佛法在隴西一帶廣為流傳，聲名遠播於河洛地區。他認為秦涼一帶地處偏遠，佛法衰微，想要重振佛法，廣佈教義。於是，他詳細列舉了弘揚正法的重要事項，上奏給皇帝。皇帝下詔允許了他的請求，並給予嘉獎和提拔，讓他前往河右地區頒佈條令，推行佛法。元德太子非常仰慕張玄的德行和聲望，特地下令從遠方召他前往京城。張玄恭敬地接受了皇家的恩惠，來到京城。皇帝下令在大興善寺舉行盛大的弘法法會，張玄手持玉杖，肩挑水瓶，與眾僧一起觀摩學習，他的德音廣為傳播。他縱論佛法精髓，消除人們的疑惑，能使那些難以理解的人也能明白佛法的道理。當時，璨法師坐在座位上說：『自從河涼一帶的僧侶中，道朗法師以其名聲著稱以來，直到現在，你都可以與他相提並論，你的地位是不可動搖的。有這樣的人在這裡，京城的名聲由此顯赫，你的地位也卓然高步。』適逢高祖皇帝駕崩，張玄在郁興寺禪定。於是，他應詔住在那裡，經常轉動法輪，弘揚佛法，培養僧才。大業七年正月二十九日，張玄無疾而終，享年四十三歲。張玄一生以慈悲為懷，主張死後將遺骸拋棄在山林之中。他的天水同伴沙門慧嚴，追憶他生前的遺願，將他的遺體送到山腳下。當發現他的肌肉已經腐爛殆盡時，便收集了他的遺骨，在終南山龍池寺的西邊山坡上建造了一座磚塔，並在塔前立碑，用來表彰他的德行。沙門明則撰寫了碑文。明則原本是冀州人，精通玄學和儒學，有才華和智慧，言辭敏捷，行為端正，尤其擅長撰寫文章。雖然他的文采飛揚，但當時並沒有得到賞識。他曾撰寫了《覺觀寺碑》，但人們並不理解其中的含義。僕射楊素見到后，感到非常驚奇，從此對他另眼相看，並高聲詢問他的情況。後來，他被奏請住在仁壽宮的三善寺，在東都翻譯佛經時，又被召入館中，專門負責整理和編輯工作。隋朝末年，他去世了。
【English Translation】 English version: Zhang Xuan (dates unknown), originally named Yu, was once a member of the Yellow Turban Rebellion, as famous as Guan Yu. He breathed in the spirit of heaven and earth, and exhaled the yin and yang energies. He often pondered Lao Tzu's 'Tao Te Ching' of five thousand words, believing that it was not the true path to cultivation; and those claims about the Seven Precepts of Ascension were originally just empty and bizarre. Therefore, he took off the Yellow Turban clothing, put on the robes of a monk, purified his mind, and focused on studying the Buddhist scriptures. At that time, he often lectured at Xici Temple, becoming a highly respected Dharma master, revered by both Chinese and foreign monks and laypeople. After being ordained, his reputation rose even higher, causing Buddhism to spread widely in the Longxi area, and his fame spread throughout the Heluo region. He believed that the Qin and Liang areas were remote and Buddhism was declining, and he wanted to revitalize Buddhism and spread the teachings widely. Therefore, he listed in detail the important matters for promoting the orthodox Dharma and presented them to the emperor. The emperor issued an edict approving his request and giving him commendation and promotion, allowing him to go to the Hexi region to promulgate decrees and promote Buddhism. Prince Yuande greatly admired Zhang Xuan's virtue and reputation, and specially ordered him to be summoned from afar to the capital. Zhang Xuan respectfully accepted the imperial favor and came to the capital. The emperor ordered a grand Dharma assembly to be held at Daxingshan Temple, where Zhang Xuan, holding a jade staff and carrying a water bottle, observed and learned with the monks, and his virtuous voice was widely spread. He discussed the essence of Buddhism, dispelled people's doubts, and was able to make those who found it difficult to understand the principles of Buddhism. At that time, Dharma Master Can sat in his seat and said: 'Since Dharma Master Daolang of the monks in the Hexi and Liang areas was known for his reputation, until now, you can be compared to him, and your position is unshakable. With such a person here, the reputation of the capital is thus prominent, and your position is also outstanding.' When Emperor Gaozu passed away, Zhang Xuan meditated at Yuxing Temple. Therefore, he was summoned to live there, often turning the Dharma wheel, promoting Buddhism, and cultivating monks. On the twenty-ninth day of the first month of the seventh year of the Daye era, Zhang Xuan passed away without illness at the age of forty-three. Zhang Xuan was compassionate throughout his life and advocated abandoning his remains in the mountains and forests after his death. His Tianshui companion, the monk Huiyan, recalling his lifelong wish, sent his body to the foot of the mountain. When he found that his muscles had rotted away, he collected his remains and built a brick pagoda on the western slope of Longchi Temple in Zhongnan Mountain, and erected a monument in front of the pagoda to commend his virtue. The monk Mingze wrote the inscription. Mingze was originally from Jizhou, proficient in metaphysics and Confucianism, talented and intelligent, quick in speech, upright in behavior, and especially good at writing articles. Although his writing was brilliant, it was not appreciated at the time. He once wrote the 'Jueguan Temple Stele', but people did not understand its meaning. The servant Yang Su was very surprised when he saw it, and from then on he looked at him with new eyes and asked him about his situation in a loud voice. Later, he was requested to live in Sanshan Temple in Renshou Palace, and when translating Buddhist scriptures in Dongdu, he was summoned into the museum to specialize in sorting and editing. At the end of the Sui Dynasty, he passed away.
所住。有集行世。薛道衡每曰。則公之文屢發新采。英英獨照。其為時賢所尚也如此矣。
釋智閏。不詳姓氏。襄陽人也。無師獨悟自然厭世。周章邑野借訪出道。承鄴下盛宗佛法十統郁興。令響滂流洋溢天壤。閏不勝其喜踴躍不安。年始二十便趨遠詣。會遵統開弘十地。即從服業。經未越序頻參覆論。河北夙少望塵許焉。晚學華嚴涅槃。咸增榮顯。又聽光統四分。領受文言。兼習小論。具辯通塞。時號博贍。鮮有加之。又聞江表大弘三論。既是本願不遠而歸。正值長干辯公當塗首唱。預從聽受一悟欣然。文義重深遂多時載 后還漢陰鎮常講導。化行江涘善生道俗。大業初建延住慧日。該富之量更溢由來。會征遼左求功岳瀆。敕閏岷蜀祭禱江神。還至西京因疾而化。卒于禪定寺。時年七十有五。即大業十年矣。
釋智聚姓朱氏。住蘇州虎丘東山寺。神氣清遠彰于襁褓。深厭籠樊樂希寥廓。初投武丘胤法師。胤道藝之重羽儀當世。聚分陰無怠請益深旨。有同郡顧希憑會稽謝峻岳。義府經肆。東南之美。並欽高德同揖清風。由是儒墨通弘真俗具舉。宮墻重仞允得其門。才逾弱冠便弘講說。莊嚴㬭師。新實一家鷹揚萬代。遂伏膺咨質百舍非遠。斐發既精疑滯咸折。汝南周弘正。博通內外鑑賞人倫。常嘆嘉之。以
【現代漢語翻譯】 現代漢語譯本： 所居住的地方。有集行的事蹟流傳於世。薛道衡常常說：『則公的文章屢次煥發新的光彩，光芒四射，獨一無二。』他被當時的賢士所推崇就是這樣了。 釋智閏，不清楚他的姓氏，是襄陽人。沒有老師獨自領悟到自然的厭世之情。在周章邑野四處打聽出家之道。承鄴一帶盛行佛法，十統郁興，名聲遠揚，遍佈天下。智閏非常高興，喜悅得坐立不安。剛滿二十歲就前往拜訪。適逢遵統開講弘揚十地經，便跟隨他學習。經典還沒學完，就多次參與討論。河北一帶向來很少有人能望其項背。晚年學習《華嚴經》、《涅槃經》，都更加增添了他的名聲。又聽光統講授《四分律》，領會其中的文辭。兼學小論，具備了辯論的能力，通達事理。當時號稱博學多聞，很少有人能超過他。又聽說江表地區大力弘揚三論，因為這是他本來的願望，所以不遠萬里而歸。正趕上長干寺的辯公在當地率先倡導三論，他參與聽講，一聽之下非常欣喜。因為文義深奧，所以花費了很長時間。之後回到漢陰鎮，經常講經說法，教化江邊的善男信女。大業初年，被邀請住在慧日寺，他的學識更加豐富。適逢征討遼左，爲了祈求成功，朝廷命令智閏前往岷蜀祭祀江神。返回西京的途中因病去世，卒于禪定寺，時年七十五歲，即大業十年。 釋智聚，姓朱，住在蘇州虎丘東山寺。他的神采清明高遠，從小就顯現出來。他深深厭惡世俗的束縛，喜歡空曠寂寥。最初投奔武丘的胤法師。胤法師的道德和技藝都很高，是當時人們的榜樣。智聚分秒必爭地請教他深奧的道理。同郡的顧希、會稽的謝峻岳，他們的義府經肆，是東南地區最好的。都欽佩胤法師的高尚品德，一同敬仰他的清風亮節。因此，儒家和墨家的學說都能通曉，世俗和真理都能掌握。宮墻重重，確實找到了門徑。剛過二十歲就開始弘揚講說。莊嚴㬭師，開創了新的學派，影響深遠。於是虛心請教，即使路途遙遠也不怕。他的文采既精深，疑難問題都能迎刃而解。汝南的周弘正，博通內外，善於鑑賞人才，常常讚賞他。
【English Translation】 English version: Where he lived. There are collected deeds passed down in the world. Xue Daoheng often said, 'Then Gong's writings repeatedly emit new brilliance, shining brightly and uniquely.' That he was esteemed by the worthy men of the time was like this. 釋智閏 (Shi Zhirun), his surname is unknown, was a native of Xiangyang. Without a teacher, he independently realized a natural aversion to the world. He inquired about the path to renunciation in Zhouzhang and the surrounding areas. In Cheng'ye, Buddhism flourished, and the Ten Unifications (十統) prospered, their reputation spreading far and wide, filling the world. Zhirun was overjoyed, so excited that he could not sit still. At the young age of twenty, he went to visit. He met Zun Tong (遵統) who was expounding and promoting the Ten Grounds Sutra (十地經), and immediately followed him to study. Before finishing the sutra, he frequently participated in discussions. In Hebei, there were few who could match him. In his later years, he studied the Avatamsaka Sutra (華嚴經) and the Nirvana Sutra (涅槃經), which further enhanced his reputation. He also listened to Guang Tong (光統) lecturing on the Four-Part Vinaya (四分律), understanding the meaning of the text. He also studied minor treatises, possessing the ability to debate and understand principles. At that time, he was known as erudite, and few could surpass him. He also heard that the Three Treatises (三論) were being vigorously promoted in the Jiangbiao region. Because this was his original wish, he returned without regard for the distance. He arrived just as Bian Gong (辯公) of Changgan Temple (長干寺) was the first to advocate the Three Treatises in the area. He participated in the lectures and was delighted upon hearing them. Because the meaning of the text was profound, he spent a long time studying it. Later, he returned to Hanyin Town (漢陰鎮), often lecturing and guiding, teaching the virtuous men and women along the river. In the early years of the Daye era, he was invited to live in Huiri Temple (慧日寺), and his knowledge became even richer. During the campaign against Liaodong, in order to pray for success, the court ordered Zhirun to go to Min and Shu to offer sacrifices to the river gods. On the way back to Xijing, he died of illness, passing away at Chan Ding Temple (禪定寺) at the age of seventy-five, which was the tenth year of the Daye era. 釋智聚 (Shi Zhiju), whose surname was Zhu (朱), lived in Dongshan Temple (東山寺) in Tiger Hill (虎丘), Suzhou. His spirit was clear and distant, evident from his infancy. He deeply disliked the constraints of the world and loved the vastness and solitude. He initially joined Dharma Master Yin (胤法師) of Wuqiu. Dharma Master Yin's virtue and skill were highly regarded, and he was a model for the people of the time. Zhiju diligently sought his profound teachings. Gu Xi (顧希) of the same county and Xie Junyue (謝峻岳) of Kuaiji, whose Yifu Jing Si (義府經肆) was the best in the southeast, both admired Dharma Master Yin's noble character and respected his integrity. Therefore, he was able to understand both Confucian and Mohist doctrines, and grasp both the secular and the true. The palace walls were high, but he truly found the entrance. Just over twenty years old, he began to promote and lecture. Zhuangyan 㬭師 (莊嚴㬭師) founded a new school, with far-reaching influence. Therefore, he humbly sought advice, not fearing the long journey. His writing was both refined and profound, and he was able to resolve any doubts. Zhou Hongzheng (周弘正) of Runan, who was well-versed in both internal and external matters and skilled at judging people, often praised him.
為釋門之瑚璉也。陳鄱陽王伯山。新安王伯周。新蔡王叔齊。並降貴慕道延請敷說。至德二年。奉敕于太極殿講金光明。天子親臨法席具僚咸在故能寫此懸河振斯木鐸。亹亹奇韻超超入神。或有捷徑小道互持邪論。莫不回車杜口改心易業。人主歎賞稱善久之。至德三年。丁外母憂。泣血銜哀殆將毀滅。因此言歸舊里。止於東山精舍。善說不休法輪常轉。開皇十一年。爰降敕書慇勤勞問。法師棲身凈土援志法門。普為眾生宣揚正教。勤修功德率勵法徒專心講誦曠濟群品。欽承德業甚以嘉之。尚書令楚公素。左僕射邳國公蘇威。並躬到道場接足頂禮。咸舍凈財資莊形命。十三年敕置僧官。道俗稽請居平等之任。聚以雅道斯人。直心應物。和合之眾清風穆如也。時郡將宗成劉公。夙仰高名常欽盛德。及部臨鎮。請為菩薩戒師。齊王暕以帝子之貴作牧淮海。乃降教書至山延曰。弟子下車舊楚亟改炎涼。逖聽清規其來有日。敬承幽棲山谷多歷年所。道風勝氣獨擅當今。故以德冠林遠道超生什。炳斯慧炬以悟群迷獨步江東何甚之美。未獲稽疑下筵餐承高義。杼軸之勞載盈懷抱。據虎之岫川途不遙。翔鷺之濤風煙相接。心願振忍辱之衣。赴翹勤之望。乃固辭以疾。事不獲從。引藉平臺深加敬禮。頻遣使人請弘大教。聚惟志違人世心逸
【現代漢語翻譯】 現代漢語譯本： 是佛門中的瑚璉（比喻稀有難得的人才）。陳朝的鄱陽王伯山、新安王伯周、新蔡王叔齊，都降低身份，仰慕佛道，延請他講經說法。至德二年，奉皇帝的命令在太極殿講解《金光明經》，天子親自來到法會現場，文武百官都在場，所以能夠寫出像瀑布一樣流暢的文章，振奮人心的言論。有些人走捷徑小道，互相堅持邪惡的理論，沒有不回頭閉嘴，改變心意和事業的。皇帝讚歎稱好很久。至德三年，因為外祖母去世而離職，哭泣悲傷幾乎要毀滅自己。因此告別回家鄉，住在東山精舍。善於說法從不停止，法輪常轉。開皇十一年，朝廷下達敕書，慇勤慰問。法師安身於清凈的佛土，援助佛法的志向，普遍為眾生宣揚正教。勤奮修行功德，帶領佛門弟子專心講經誦經，廣泛救濟眾生。欽佩他的德行，非常讚賞他。尚書令楚公素、左僕射邳國公蘇威，都親自到道場，接他的腳頂禮，都捐獻財物來資助他的生活。開皇十三年，朝廷設定僧官，僧人和俗人都請求他擔任平等之職。聚集有高雅品德的人，用正直的心來對待事物。和合的僧眾，像清風一樣和諧。當時郡將宗成劉公，早就仰慕他的高名，常常欽佩他的盛德。等到他到任，請他做菩薩戒師。齊王暕以皇子的尊貴身份管理淮海地區，於是下達教書到山中邀請他說：『弟子我下車來到舊楚地，很快經歷了世事變化。很久以來就聽說您的清規戒律。敬佩您隱居山谷多年，您的道風勝氣獨步當今。所以用您比作林遠的道安（Dào'ān）和道超鳩摩羅什（Kumarajiva）。點亮智慧的火炬來醒悟眾多的迷惑之人，您獨步江東是多麼美好啊。沒有機會請教疑問，在您的座下聆聽您的高義。我公務繁忙，心中充滿敬佩。您居住的虎穴離我不遠，您居住的鷺濤和我的風煙相接。我心願穿著忍辱的衣服，赴您翹首以盼的期望。』於是他堅決推辭說自己有病，這件事沒有成功。齊王在平臺上深深地敬禮，多次派遣使者來請他弘揚佛法。他認為自己的志向與世俗不合，心志安逸。
【English Translation】 English version: He was the 'húlián' (a metaphor for a rare and valuable talent) of the Buddhist community. Chen Dynasty's Prince Bóshān of Póyáng, Prince Bózhōu of Xīn'ān, and Prince Shūqí of Xīncài all lowered their status, admired the Buddhist path, and invited him to expound the Dharma. In the second year of Zhìdé, he was ordered by the emperor to lecture on the Golden Light Sutra at the Tàijí Hall. The emperor himself attended the Dharma assembly, and all the civil and military officials were present, so he was able to write articles as fluent as a waterfall and deliver inspiring speeches. Some people took shortcuts and clung to heretical theories, but none of them failed to turn back, shut their mouths, and change their minds and careers. The emperor praised him for a long time. In the third year of Zhìdé, he resigned due to the death of his maternal grandmother, weeping and grieving almost to the point of self-destruction. Therefore, he bid farewell and returned to his hometown, residing in the Eastern Mountain Hermitage. He was good at preaching without ceasing, and the Dharma wheel was constantly turning. In the eleventh year of Kāihuáng, the imperial court issued an edict, inquiring with concern. The Dharma master settled in the pure land of Buddhism, assisting the aspiration of the Dharma, universally propagating the correct teachings for all beings. Diligently cultivating merits, leading the Buddhist disciples to concentrate on reciting scriptures, and widely relieving all beings. Admiring his virtue, he was greatly praised. Chǔ Gōngsù, the Minister of the Ministry of Affairs, and Sū Wēi, the Left Vice Minister, both personally went to the monastery, touched his feet and prostrated, and donated wealth to support his life. In the thirteenth year of Kāihuáng, the imperial court established monastic officials, and monks and laypeople requested him to take the position of equality. Gathering people with elegant virtues, treating things with a straightforward heart. The harmonious Sangha was as harmonious as a gentle breeze. At that time, Zōng Chéng Liú Gōng, the prefect of the commandery, had long admired his high reputation and often admired his great virtue. When he took office, he invited him to be a Bodhisattva Preceptor. Prince Hè (齊王暕) of Qí, with the noble status of an imperial son, governed the Huáihǎi region, so he issued a teaching letter to the mountain, inviting him, saying: 'Your disciple, I, have come to the old land of Chǔ and quickly experienced changes in the world. I have long heard of your pure precepts. I admire your seclusion in the mountains for many years, and your virtuous spirit is unique in the present age. Therefore, I compare you to Dào'ān (道安) of Lin Yuan and Kumārajīva (鳩摩羅什) who surpassed life. Light the torch of wisdom to awaken the many deluded people, your uniqueness in the Jiangdong region is so beautiful. I have not had the opportunity to ask questions and listen to your high righteousness at your seat. I am busy with official duties, and my heart is full of admiration. The tiger's lair where you live is not far from me, and the egret's waves where you live are connected to my wind and smoke. I wish to wear the robe of forbearance and fulfill your eager expectations.' So he firmly declined, saying that he was ill, and this matter did not succeed. Prince Hè deeply saluted on the platform and repeatedly sent messengers to invite him to promote the Dharma. He believed that his aspirations were incompatible with the world, and his mind was at ease.
江湖。詞翰懇惻固求東返。王亦弘以度外得遂宿心。資給所須將送甚重。於是接浙晨征還居山寺。現疾浹旬。而神用無爽。以大業五年十一月二十四日終於本住。容貌若存。頂暖身柔皆如平日。聞諸前記。乃感果之徴也。春秋七十有二。即以其年十二月。窆于山之南嶺。惟聚性托夷遠衿情閑澹。等懷遇物弘量居心。楚越拘情得喪兼遣。方寸之地悠然罕測。美風姿善談笑。流連賞悟見者忘返。加以樂說忘疲總持無失。講大品涅槃法華等各二十遍。單經適務者。罕得記焉。又居身清儉不在飾玩。衣缽已外隨用檀舍。方丈之內虛室蕭然。幾榻之間文疏而已。故能道盛一時名重當世。其所造丈八盧舍那無量壽荊州瑞像。于寺供養。並起澗西佛殿二所。迴廊周遍具二莊嚴。弟子道恭。猶子道順。德惟上首。業盛傳燈。敢樹高碑用旌景行。秘書虞世南為文。
釋慧曠。俗姓曹氏。譙國人也。其後別派。今為襄陽人焉。祖亮宗梁給事黃門侍郎衛尉卿。父藹直閣將軍。曠秀氣標於弱歲。天然孝敬率性高廉。十二出家。事江陵寶光寺澄法師。祗勤儀訓肅奉帷筵。發明幽旨頗超群輩。后辭朋帝渚問道王圻。居律行寺聽彭城講。玄關斯辟大義已通。將事隨方轉相弘教。乃與宗愷準韻諸師。俱值真諦。受攝大乘唯識等論金鼓光明等經。俄
【現代漢語翻譯】 現代漢語譯本： 江湖上，（慧遠）言辭懇切地堅決請求返回東方。王弘也因為超脫世俗之外，成全了他的夙願。供給所需物資，贈送非常豐厚。於是（慧遠）接受了從浙江出發的早晨的邀請，返回居住在山寺。顯現疾病十天左右，但精神狀態沒有絲毫差錯。在大業五年十一月二十四日，在本寺圓寂。容貌彷彿還在，頭頂溫暖身體柔軟都像平時一樣。根據之前的記載，這是感應果報的徵兆啊。享年七十二歲。就在那年十二月，安葬在山的南嶺。他秉性淳樸，寄託于夷遠，襟懷閒適恬淡，平等地對待萬物，心胸寬廣。楚國、越國的拘泥之情，得失之心，都被他拋棄。他的內心世界悠然自得，難以測度。他風度翩翩，善於談笑，流連於欣賞領悟，見到他的人都忘了返回。加上他樂於說法不知疲倦，總持不忘沒有缺失。講解《大品般若經》、《涅槃經》、《法華經》等，每部經各二十遍。對於只研究簡單經文事務的人來說，很少有人能記住他所講的內容。而且他生活清貧節儉，不注重裝飾玩物。除了衣缽之外，隨即將所得的供養佈施出去。方丈之內，空空蕩蕩，幾案之間只有文書而已。所以能夠道行興盛於一時，名聲顯赫于當世。他所建造的丈八高的盧舍那佛像、無量壽佛像、荊州瑞像，都在寺廟中供養。並且建造了澗西佛殿兩所，迴廊環繞，具備兩種莊嚴。弟子道恭，侄子道順，德惟是上首弟子，事業興盛，傳承佛法。因此樹立高大的石碑，用來表彰他的高尚品行。秘書虞世南為他撰寫碑文。
釋慧曠，俗姓曹氏，譙國人。後來分出支派，現在是襄陽人。祖父曹亮，曾任梁朝給事黃門侍郎、衛尉卿。父親曹藹，曾任直閣將軍。慧曠從小就顯露出秀美的氣質，天性孝順恭敬，率真高尚廉潔。十二歲出家，侍奉江陵寶光寺的澄法師。恭敬勤勉地學習儀軌訓誡，嚴肅地侍奉師長的起居。闡發幽深的旨意，頗為超越同輩。後來辭別朋友，前往帝渚，向王圻問道。居住在律行寺，聽彭城講解佛法。玄妙的關竅由此打開，偉大的義理已經通達。將要隨著所處的環境，輾轉相教化。於是與宗愷、準韻等法師，一同遇到真諦法師，接受《攝大乘論》、《唯識論》等論著，《金光明經》等經典。
【English Translation】 English version: In the Jianghu (the martial arts world), (Hui Kuang) earnestly and firmly requested to return to the East. Wang Hong also, because he was detached from worldly affairs, fulfilled his long-cherished wish. He provided the necessary supplies and sent them with great generosity. Thereupon, (Hui Kuang) accepted the morning invitation from Zhejiang and returned to reside in the mountain temple. He showed signs of illness for about ten days, but his spirit remained undiminished. On the twenty-fourth day of the eleventh month of the fifth year of the Daye era, he passed away in this temple. His appearance seemed as if he were still alive, his head was warm, and his body was soft, just as usual. According to previous records, this was a sign of the fruition of his karma. He lived to the age of seventy-two. In the twelfth month of that year, he was buried on the southern ridge of the mountain. He was of a simple nature, entrusted himself to remoteness, had a leisurely and tranquil disposition, treated all things equally, and had a broad mind. The narrow-mindedness and concerns about gain and loss of the Chu and Yue regions were abandoned by him. His inner world was leisurely and immeasurable. He had an elegant demeanor, was good at talking and laughing, lingered in appreciation and understanding, and those who saw him forgot to return. In addition, he was happy to preach without fatigue, and his total retention was without loss. He lectured on the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), the Nirvana Sutra, and the Lotus Sutra, each twenty times. For those who only studied simple scriptures and affairs, few could remember what he taught. Moreover, he lived a life of poverty and frugality, not focusing on decorations and playthings. Apart from his robes and bowl, he would give away any offerings he received. Within his abbot's chamber, it was empty and quiet, with only documents on the desk. Therefore, his teachings flourished for a time, and his name was highly regarded in his era. The eighteen-foot-tall Vairocana (the universal Buddha) statue, the Amitayus (Buddha of Immeasurable Life) statue, and the auspicious image of Jingzhou that he created are all enshrined in the temple. He also built two Jianxi Buddha halls, with surrounding cloisters, possessing both kinds of adornments. His disciple Dao Gong, his nephew Dao Shun, and De Wei were his leading disciples, and their work flourished, transmitting the lamp of Dharma. Therefore, a tall stele was erected to commend his noble conduct. The secretary Yu Shinan wrote the inscription.
釋慧曠 (Shi Hui Kuang), whose lay surname was Cao, was a native of Qiao Commandery. Later, a separate branch emerged, and now they are people of Xiangyang. His grandfather, Cao Liang, served as a Gentleman Attendant, Gentleman of the Yellow Gate, and Commandant of the Guards in the Liang Dynasty. His father, Cao Ai, served as a Director-General. Hui Kuang showed a beautiful spirit from a young age, and was naturally filial and respectful, honest and upright. He became a monk at the age of twelve, serving the Dharma Master Cheng of Baoguang Temple in Jiangling. He diligently and respectfully learned the rules and instructions, and solemnly attended to his teacher's daily life. He elucidated profound meanings, surpassing his peers. Later, he bid farewell to his friends and went to Dizhu, seeking guidance from Wang Qi. He resided in Lvxing Temple, listening to Pengcheng's lectures on the Dharma. The mysterious gateway was opened, and the great principles were understood. He was about to transform and teach according to the circumstances. Thereupon, together with Dharma Masters Zong Kai, Zhun Yun, and others, he encountered the Paramārtha (an Indian monk and translator), receiving treatises such as the Mahāyānasaṃgraha (Compendium on the Great Vehicle), the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), and scriptures such as the Suvarṇaprabhāsa Sūtra (Golden Light Sutra).
而真諦涅槃法朋雕徙。乃共同學僧宗俱棲匡岫。分時敷說法化彌隆。州宰鄱陽長沙二王。俱敦師資之敬。後於湘郢二州累載弘道。雖親覺久忘而地恩待報。以陳至德元年言旋舊邑。即隋開皇之三年也。于遍學道場傳經引化。曠既律行嚴精義門綜博。道俗具瞻。綱維是奇。統掌八載攝是烏回。后又奉敕移居興國。寺任攸委。絲綸再降。香蘇屢錫。秦孝王帝子之尊。建麾襄沔。聞風佇德親奉歸戒。煬帝纂歷當符尊賢味道。爰降王人近居輦轂。道次江陽辭疾不見。蒙敕丹陽棲霞山寺。以事治養。又素協性松筠輔神泉石。賞狎既並纏痾用弭。于棲霞法堂更敷大論。新聞舊學各談勝解。且歸善禪。房本棲玄精舍。竟陵文宣之餘跡。禪師慧曉之遺風。鏡潭月樹之奇。云閣山堂之妙。曾事游處。遂有終焉之志。后攜子弟徙而憩之。崖谷泯人世之心。煙霞賞高蹈之域。其有懷真慕義者。復萃於斯矣。以大業九年五月十六日終於寺房。春秋八十。頂暖淹時。手屈二指。斯又上生得道之符也。以其月二十日。窆于寺之西山。弟子等樹碑紀德。常州沙門法宣為文。
釋智琳。姓閭丘氏。高平防輿人也。祖儼閑居傲世。考曇珍梁國常侍。琳弱齡。淑問彰于鄉黨。處士卞詮擅名當世。年在幼學服膺請業。禮易莊老悉窮幽致。詮嘉其早慧。命
【現代漢語翻譯】 現代漢語譯本 而真諦（Paramārtha，一位來自印度的佛教僧侶）涅槃后，他的弟子們分散各地。其中一些共同學習的僧人聚集在匡岫山中。他們分時段講解佛法，使得教化日益興盛。鄱陽和長沙的兩位地方長官，都非常尊敬真諦的師承。後來，真諦在湘州和郢州兩地多年弘揚佛法。雖然他已經去世很久，但人們仍然感念他的恩德，希望能夠報答。在陳朝至德元年，他表示要返回故鄉，那時是隋朝開皇三年。他在遍學道場傳授佛經，引導人們修行。他不僅嚴守戒律，而且精通佛法義理，因此受到僧俗大眾的尊敬和仰慕，被視為僧團的楷模。他統領僧團八年，攝受了烏回地區的人民。後來，他又奉皇帝的命令移居到興國寺，擔任重要的職務。皇帝多次下達詔書，賞賜香和酥油。秦孝王以皇室子弟的尊貴身份，在襄陽和沔陽一帶建立威望，聽聞真諦的德行，親自前來受戒。隋煬帝即位后，爲了符合尊崇賢才、重視佛法的理念，打算讓真諦居住在京城附近。真諦在前往江陽的途中，以生病為由推辭了。皇帝便下令讓真諦前往丹陽的棲霞山寺，以便休養身體。真諦一向喜歡松樹和竹子，以及清泉和巖石，他既欣賞這些景物，又希望能夠消除疾病。於是在棲霞寺的法堂，他再次講解佛法，無論是新來的學僧還是老學僧，都各自談論自己對佛法的理解。而且，歸善禪房原本就是棲玄精舍，是竟陵王蕭子良和文宣王的遺蹟，也帶有禪師慧曉的遺風。那裡有鏡潭的月色和樹木的奇景，云閣和山堂的精妙，真諦曾經在那裡遊玩居住，因此有了在那裡終老的想法。後來，他帶著弟子們搬到那裡居住。山崖和山谷能夠消除人們世俗的心，煙霞能夠讓人欣賞到高尚的境界。那些懷有真誠之心、仰慕佛法義理的人，又聚集到這裡。在大業九年五月十六日，真諦在寺廟的房間里去世，享年八十歲。去世后，他的頭頂仍然溫暖了很長時間，兩隻手指彎曲。這又是他上生到善道、獲得解脫的徵兆。在當月的二十日，弟子們將他安葬在寺廟的西山。弟子們為他樹立碑文，紀念他的功德。常州沙門法宣為他撰寫了碑文。 釋智琳，姓閭丘氏，是高平防輿人。他的祖父閭丘儼隱居，以傲世的態度生活。他的父親閭丘曇珍是梁朝的常侍。智琳從小就表現出美好的品德，在鄉里受到稱讚。處士卞詮在當時享有盛名，智琳年幼時就非常敬佩他，向他請教學習。他深入研究了《禮》、《易》、《莊子》、《老子》等經典，窮盡了其中的奧妙。卞詮讚賞他的早慧，讓他...
【English Translation】 English version After Paramārtha (a Buddhist monk from India) entered Nirvana, his Dharma companions dispersed. Some of the monks who studied together gathered in Mount Kuangxiu. They lectured on the Dharma at different times, making the teachings increasingly prosperous. The two local officials of Poyang and Changsha both deeply respected Paramārtha's lineage. Later, Paramārtha propagated the Dharma in Xiangzhou and Yingzhou for many years. Although he had passed away for a long time, people still felt grateful for his kindness and hoped to repay it. In the first year of the Zhìdé era of the Chen dynasty, he expressed his intention to return to his hometown, which was the third year of the Kaihuang era of the Sui dynasty. He transmitted scriptures and guided people to practice at the Bianxue Dojo. He not only strictly observed the precepts but also mastered the principles of the Dharma, so he was respected and admired by both monastics and laypeople, and was regarded as a model for the Sangha. He led the Sangha for eight years, embracing the people of the Wuhui region. Later, he was ordered by the emperor to move to Xingguo Temple and take on important duties. The emperor issued edicts many times, bestowing incense and ghee. Prince Xiao of Qin, with the noble status of an imperial descendant, established prestige in the areas of Xiangyang and Mianyang, and upon hearing of Paramārtha's virtue, personally came to receive precepts. When Emperor Yang of Sui ascended the throne, in order to conform to the concept of respecting the virtuous and valuing the Dharma, he intended to have Paramārtha reside near the capital. On the way to Jiangyang, Paramārtha declined on the grounds of illness. The emperor then ordered Paramārtha to go to Qixia Mountain Temple in Danyang to recuperate. Paramārtha had always liked pine trees and bamboo, as well as clear springs and rocks. He both appreciated these sceneries and hoped to eliminate his illnesses. So in the Dharma hall of Qixia Temple, he lectured on the Dharma again, and both new and old students discussed their understanding of the Dharma. Moreover, the Guishan Chan room was originally the Qixuan Jing She, the relics of Prince Xiao Ziliang of Jingling and King Wenxuan, and also carried the legacy of Chan Master Huixiao. There were the wonders of the moon and trees in Mirror Pool, and the marvels of Cloud Pavilion and Mountain Hall. Paramārtha had once traveled and lived there, so he had the idea of ending his life there. Later, he moved there with his disciples. The cliffs and valleys could eliminate people's worldly minds, and the mist and clouds could allow people to appreciate the noble realm. Those who cherished sincerity and admired the principles of the Dharma gathered here again. On the sixteenth day of the fifth month of the ninth year of the Daye era, Paramārtha passed away in the temple room at the age of eighty. After his death, the top of his head remained warm for a long time, and two fingers were bent. This was another sign of his rebirth in a good realm and attainment of liberation. On the twentieth day of that month, the disciples buried him in the west mountain of the temple. The disciples erected a stele for him to commemorate his merits. The Shramana Faxuan of Changzhou wrote the inscription for him. Shi Zhilin, whose surname was Lüqiu, was a native of Fangyu in Gaoping. His grandfather, Lüqiu Yan, lived in seclusion, living with an attitude of aloofness from the world. His father, Lüqiu Tanzhen, was a court attendant of the Liang dynasty. From a young age, Zhilin showed good qualities and was praised in his village. The recluse Bian Quan enjoyed a great reputation at the time, and Zhilin admired him very much from a young age, asking him to teach him. He studied classics such as the 'Book of Rites', 'Book of Changes', 'Zhuangzi', and 'Laozi' in depth, exhausting their mysteries. Bian Quan praised his early wisdom and allowed him to...
曰希世神童也。逮于德壯超然離俗。即事仁孝寺沙門法敦。遵就養之儀。稟息慈之戒。蔬餐苦節篤志熏修。法花維摩受持成誦。屬以敦公告逝戒品未圓。乃高步上京更崇師轍。依止東安寺大僧正暅法師。既其力生有奉尸羅乃具。爰稟成論兼習毗尼。既洽聞持將弘傳授。瞻言鄉縣思報地恩。以陳太建十年旋于舊里。南徐州刺史蕭摩訶。深加禮異爰請敷說。於是郁居宗匠盛轉法輪。受業求聞寔繁有眾。至十一年。下敕為曲阿僧正。至德二年。敕補徐州僧都。稱首攸歸諒由德舉。開皇十六年。閏州刺史李海游。屈為斷事。綱維是寄。允當僉屬。所居仁孝寺者。梁故征西咨議郯僧紹舍宅所造。殿堂肇構亂離遄及。琳乃嗣興梓匠爰加藻飾。輪煥弘敞實有力焉。前後造中人像五軀夾纻像一軀。神儀顯曜相好嚴挺。又于育王山頂。造五層磚塔。擬夫八萬同時一期高妙。講大品法花凈名金鼓。各有其遍。所度弟子千有餘人。常想趣道津要。莫尚禪那。以招隱伽藍俗外塵表山房閑寂茂林幽邃。終焉之所有志棲焉。迫以緣礙弗之果也。然其溫嚴自持誨引無倦。財玩靡積隨行給濟。威容感物。信為道門之杰矣。以大業九年五月六日。加趺合掌終於仁孝之東房。春秋七十。先是五月。初有清信士劉正勤請講彌勒。琳諭以無常。初未之許。至是果
終。信哉知命。及將大漸誡諸弟子。尸陀林者常所愿言。吾謝世后無違此志。沙門智鏗等謹遵遺言。以其月十一日遷於育王之山。時屬流金林多鷙獸。始乎仲夏暨是抄秋。膚體儼然曾無損異。道俗嗟賞嘆未曾有。又以其年閏九月八日。于招隱東山式構方墳。言遵卜兆。全身舍利即窆山龕。方俗並臻同門畢至。灑泣撫心山盈響谷。乃樹碑于寺之門右。其文江陽介生蔡瑰所制。
釋凈愿。未詳其氏。代州人也。三十出家。博聞強記。推核經論夙有成規。遠為諸學之所先仰。創進大戒專師律部。既越立年彌隆盛業。以旦達曙翹精固習。觀採五遍便就講說。初以其壯室入道。人多輕侮。試聽其談說屬其文理。清洞開散片無擁滯。各投心位席莫不致敬。愿連講四分接承十遍。又聽十地華嚴及諸小論。末師準攝論綱紐章句。並通了談對課篤形。有鉆注聖言依解制節廣流章疏。晚入京輔采略未聞。雖經懷抱無一新術。時未測其通照也。住于寶剎寺中。潛其容藝。后因法集愿欲矜其名采。次當豎義。意存五陰。便登坐而立。眾以其非倫。皆寂無言論。良久緘默。愿俯視眾曰。豎義已久。如何不有問乎。眾曰。豎何等義。乃邀問耶。愿曰。名相久矣。眾自不知。諸德坐席口傳。余則色心俱立。便安然處坐。氣勇如雲。自述曰。計未
【現代漢語翻譯】 現代漢語譯本：最終。他堅信命運。臨終之際，告誡眾弟子：『尸陀林（停屍場）是我一直以來的願望。我去世后，不要違揹我的遺願。』沙門智鏗等人謹遵遺言，于當月十一日將他遷葬于育王山。當時正值盛夏，林中多猛禽野獸。從仲夏開始直到深秋，他的遺體卻完好無損，沒有絲毫腐壞。僧俗大眾都驚歎讚賞，認為前所未有。又在當年閏九月八日，于招隱山東面建造墳墓，遵循占卜的結果。全身舍利（遺骨）被安葬于山龕之中。四方百姓和同門弟子都趕來，哭泣哀悼，聲音響徹山谷。並在寺廟的右門前立碑，碑文由江陽介生蔡瑰撰寫。
釋凈愿（法師名），不清楚他的姓氏，是代州人。三十歲出家。博聞強記，推敲經論，夙有成就。被各大學派所推崇。他開始學習大戒，專門研究律部。隨著年齡增長，他的事業更加興盛。他從早到晚，專心致志地學習。反覆研讀五遍，就開始講解。起初，因為他年輕時才出家，許多人輕視他。試聽了他的談論，發現他的文理清晰流暢，沒有絲毫阻礙。大家都心悅誠服，對他表示尊敬。凈愿法師連續講解《四分律》十遍。又聽講了《十地經》、《華嚴經》以及其他小論。後來師從準法師學習《攝大乘論》的綱要和章句，全部通曉，並認真地進行討論和學習。他註釋聖言，依據理解制定規則，廣泛流傳章疏。晚年進入京城輔佐，但沒有聽到他的事蹟。雖然他胸懷大志，卻沒有新的方法。當時人們沒有認識到他的通達明智。他住在寶剎寺中，隱藏自己的才能。後來因為一次法會，凈愿法師想要展示自己的名聲和才華。輪到他闡述義理時，他選擇了五陰（色、受、想、行、識）作為主題。他登上講座，站立著開始講解。眾人認為他不合常規，都沉默不語。過了很久，凈愿法師俯視眾人說：『我已經闡述義理很久了，為什麼沒有人提問呢？』眾人說：『您闡述的是什麼義理，竟然要我們提問？』凈愿法師說：『名相已經存在很久了，只是你們自己不知道。各位德高望重的人只是口頭相傳，而我則將色和心都同時建立起來。』然後他安然坐下，氣勢如虹。他自述說：『我估計未』
【English Translation】 English version: In the end, he firmly believed in fate. As he was nearing his death, he admonished his disciples: 'The Śīta-vana (cremation ground) has always been my wish. After my passing, do not go against this wish.' The monks Zhikeng and others respectfully followed his last words, and on the eleventh day of that month, they moved him to Yuwang Mountain for burial. At that time, it was the height of summer, and the forest was full of fierce birds and beasts. From mid-summer until late autumn, his body remained intact, without any decay. Monks and laypeople alike were amazed and praised it as unprecedented. Furthermore, on the eighth day of the intercalary ninth month of that year, a tomb was constructed on the east side of Zhaoyin Mountain, following the results of divination. The whole-body relics (remains) were buried in a mountain niche. People from all directions and fellow disciples came to mourn, their cries echoing through the valleys. A stele was erected at the right side of the temple gate, with an inscription written by Cai Gui of Jiangyang.
Śramaṇa Jingyuan (name of the monk), whose surname is unknown, was a native of Daizhou. He renounced the world at the age of thirty. He was learned and had a strong memory, and he had long been accomplished in examining and analyzing scriptures and treatises. He was admired by various schools of learning. He began by studying the major precepts, specializing in the Vinaya (disciplinary code). As he grew older, his career flourished even more. From dawn to dusk, he devoted himself to diligent study. After repeatedly studying five times, he would begin to lecture. Initially, because he had only renounced the world at a young age, many people looked down on him. However, after listening to his discussions, they found his reasoning clear and fluent, without any obstacles. Everyone was convinced and showed him respect. Śramaṇa Jingyuan lectured on the Four-Part Vinaya ten times in succession. He also listened to lectures on the Ten Stages Sutra, the Avataṃsaka Sūtra, and other minor treatises. Later, he studied the outlines and sentences of the Compendium of the Mahāyāna under the master Zhun, mastering them all, and diligently engaged in discussions and studies. He annotated the sacred words, formulated rules based on his understanding, and widely disseminated chapters and commentaries. In his later years, he entered the capital to assist, but nothing was heard of his deeds. Although he had great ambitions, he had no new methods. At that time, people did not recognize his thorough understanding and wisdom. He lived in Baocha Temple, concealing his talents. Later, due to a Dharma assembly, Śramaṇa Jingyuan wanted to display his fame and talent. When it was his turn to expound the doctrine, he chose the Five Skandhas (form, feeling, perception, volition, and consciousness) as his theme. He ascended the seat and began to lecture while standing. The crowd considered him unconventional and remained silent. After a long time, Śramaṇa Jingyuan looked down at the crowd and said: 'I have been expounding the doctrine for a long time, why has no one asked any questions?' The crowd said: 'What doctrine are you expounding that requires us to ask questions?' Śramaṇa Jingyuan said: 'The terms have existed for a long time, but you yourselves do not know them. You venerable ones only transmit them orally, while I establish both form and mind simultaneously.' Then he sat down calmly, his aura like a cloud. He narrated himself, saying: 'I estimate not'
勞止。此且修人事耳。時以為矯異露潔也。及難擊往還。對答雲雨。皆先定其番數。后隨數盡言。開塞任於當時。邪正由其通滯。或重疑積難由來不決者。而能詮達其理釋然新暢。于即預是聰慧歸蹤者多。遂移就寶昌。四序恒接。草堂土埵以此敷弘。正時攝論。晚夜雜心。或統解涅槃。或判銷四分。無擇餘暇軌範后賢。凡所開言並乖舊解。制疏出后更不重看。臨講呼喚皆衷規矩。其洽聞不忘世罕加焉。至如舍利毗曇文旨重隱。讀者猶難。況通其義。愿執卷披文。泠然洞盡。乃造疏十卷。文極該贍。會文帝造塔。敕遣送舍利于潭州之麓山寺。初至州治度湘西岸。將及山所忽有奇鳥。數萬為群五色相翻。飛浮水上行次向船。似相迎引。及至舍利還飛向前。往還迅速。眾莫不怪及登岸上。鳥便行望。相從飛空同至塔所。識者以為山神眷屬之變象故也。愿以瑞聞。帝大嗟賞。而教授為務。六時禮悔初儀不怠。敬慎法律如聞奉用。自見法匠多略戒宗。並由虧信而重所學故也。今愿兼而美之獨覺澆世。可謂明人護戒於是乎得矣。京邑擅名初皆欽羨。及見其談講經術。並憲章先達改正文議。封言者眾不勝品藻。皆滯其恒習。聽者不滿十人。又以言令卓絕非造心者所覬故。不為晚進所入。及大業初歲。辯相法師追入慧日。見徒一百並識
【現代漢語翻譯】 現代漢語譯本： 勞止（Laozhi，人名）。他只是專注於人事方面。當時人們認為他矯揉造作，喜歡賣弄清高。等到辯論時，他能迅速應對，對答如流，像雲雨一樣密集。他總是先確定辯論的輪數，然後按照輪數發言。他的開解和阻塞取決於當時的具體情況，他的正確與錯誤取決於他的通達與否。對於那些長期積累的疑問和難題，他能夠詮釋其中的道理，使人豁然開朗，感到耳目一新。因此，很多有聰慧資質的人都歸附於他。後來，他移居到寶昌（Baochang，地名）。四季更替，他都在草堂和土堆上弘揚佛法。他講解《攝大乘論》（She Dachenglun），晚上講解《雜心論》（Zaxinlun）。有時統攝講解《涅槃經》（Nirvana Sutra），有時判釋《四分律》（Sifenlu）。他沒有空閑時間來規範後來的賢才。他所說的話都與舊有的解釋不同。他撰寫疏解之後，就不再重複閱讀。臨到講經時，他總是遵循規矩。他博聞強記，世間罕有。至於《舍利弗毗曇》（Shariputra Abhidharma）的文辭意義深奧隱晦，讀者尚且難以理解，更何況通曉其中的含義。愿法師（Yuan，人名）手執經卷，閱讀文句，就能清晰透徹地理解。於是他撰寫了十卷疏解，文辭極其豐富詳盡。適逢文帝（Wendi，皇帝名）建造佛塔，下令將舍利（Sharira，佛教聖物）送到潭州（Tanzhou，地名）的麓山寺（Lushan Temple，寺廟名）。剛到潭州，渡過湘西岸（Xiangxi River，河流名）時，將要到達麓山寺時，忽然出現奇異的鳥，數萬只聚集在一起，五顏六色，上下翻飛，漂浮在水面上，沿著船隻前行，好像在迎接引導。等到舍利到達時，鳥又飛到前面，來回迅速飛翔。眾人都感到奇怪。等到登上岸上，鳥便停止前行，仰望天空，一同飛向佛塔所在的地方。有見識的人認為這是山神眷屬顯現的變異景象。愿法師將這一祥瑞之事稟告文帝，文帝大加讚賞。愿法師以教授為己任，每天六時禮拜懺悔，從不懈怠。他恭敬謹慎地對待法律，就像聽聞佛法一樣奉行。他看到很多法師都忽略了戒律，這是因為他們不相信戒律，而重視所學的知識。現在愿法師兼顧兩者，使之完美，獨自覺悟世事澆薄。可以說，明智的人守護戒律，就是從這裡得到的。京城有名望的人最初都欽佩羨慕他。等到看到他談論講解經書，並且改正前人的文章議論，封口不言的人很多，無法一一品評。他們都拘泥於自己的習慣，聽講的人不滿十人。又因為愿法師的言論卓越超群，不是那些用心不正的人所能覬覦的，所以不被後來的學人所接受。到大業（Daye，年號）初年，辯相法師（Bianxiang，人名）追隨進入慧日（Huiru，人名）門下，看到他的弟子一百多人，都認識愿法師。
【English Translation】 English version: Laozhi (name). He only focused on personnel matters. At that time, people thought he was pretentious and liked to show off his purity. When it came to debates, he could respond quickly and fluently, like dense clouds and rain. He always determined the number of rounds of debate first, and then spoke according to the number of rounds. His opening and blocking depended on the specific situation at the time, and his correctness and error depended on his understanding. For those long-accumulated doubts and difficulties, he was able to interpret the principles, making people suddenly enlightened and feel refreshed. Therefore, many people with intelligent qualifications came to him. Later, he moved to Baochang (place name). The four seasons changed, and he promoted Buddhism in thatched cottages and mounds. He explained the 'Mahāyānasaṃgraha' (She Dachenglun), and in the evening he explained the 'Abhidharmasamuccaya' (Zaxinlun). Sometimes he comprehensively explained the 'Nirvana Sutra' (Nirvana Sutra), and sometimes he interpreted the 'Dharmaguptaka Vinaya' (Sifenlu). He had no free time to regulate later talents. What he said was different from the old explanations. After he wrote the commentaries, he would not read them again. When it came to lecturing, he always followed the rules. He was knowledgeable and had a good memory, which was rare in the world. As for the profound and obscure meaning of the words of the 'Shariputra Abhidharma' (Shariputra Abhidharma), readers still find it difficult to understand, let alone understand its meaning. Dharma Master Yuan (name) held the scriptures and read the sentences, and he could clearly and thoroughly understand them. So he wrote ten volumes of commentaries, the words are extremely rich and detailed. It happened that Emperor Wen (Wendi, emperor's name) built a pagoda and ordered the relics (Sharira, Buddhist sacred objects) to be sent to Lushan Temple (Lushan Temple, temple name) in Tanzhou (Tanzhou, place name). When he first arrived in Tanzhou and crossed the Xiangxi River (Xiangxi River, river name), when he was about to arrive at Lushan Temple, strange birds suddenly appeared, tens of thousands of them gathered together, colorful, flying up and down, floating on the water, walking along the boat, as if welcoming and guiding. When the relics arrived, the birds flew to the front again, flying back and forth quickly. Everyone felt strange. When they landed on the shore, the birds stopped moving forward, looked up at the sky, and flew together to the place where the pagoda was located. Knowledgeable people believe that this is a manifestation of the mountain god's family. Dharma Master Yuan reported this auspicious event to Emperor Wen, who greatly praised it. Dharma Master Yuan took teaching as his responsibility, and worshiped and repented six times a day without懈怠. He treated the law with respect and caution, just like hearing the Dharma. He saw that many Dharma masters ignored the precepts, because they did not believe in the precepts, but valued the knowledge they had learned. Now Dharma Master Yuan takes both into account and makes them perfect, and he alone realizes that the world is thin. It can be said that wise men guard the precepts, and that is where they get them. People of fame in the capital initially admired and envied him. When they saw him talking about and explaining the scriptures, and correcting the articles and arguments of the predecessors, many people shut up and did not speak, and could not comment on them one by one. They were all stuck in their habits, and less than ten people listened to the lectures. Moreover, because Dharma Master Yuan's remarks were outstanding and beyond the reach of those who were not sincere, they were not accepted by later scholars. In the early years of Daye (Daye, reign title), Dharma Master Bianxiang (Bianxiang, name) followed and entered Huiru's (Huiru, name) school, and saw that his disciples were more than one hundred people, and they all knew Dharma Master Yuan.
知津。皆委于愿。自此如常開悟。眾倍前聞。更相擊贊令響彌遠。四方因造日就義筵。皆聞所未聞。欣至難義。至於分暢深伏標舉綱門。坐者不覺離席膝前。皆美其義采之英拔也。相仍一歲奄就無常。春秋六十有餘。即大業五年五月也。然愿有博見之長。而寡于福業。驗乎從學。屯盛便喪。豈不然耶。既而舍利毗曇竟未披講。疏又失落後代絕通。又可悲之深矣。
釋智凝。不詳姓族。豫州人。年小出家。積傳師習經目不忘。並貫懷抱。所誦眾經數十萬言。須臾便引誦。未嘗溫故。及進具后。日聲情望。群宗遙指恐無後成。凝聞之嘆曰。俗尚朝聞不懷夕死。出世道要何累厚彭生城。遂往嵩公 仰咨攝論。幽神外動。正義斯臨。心若舊聞。再無重請。初講才訖。第二勝相。顧諸徒曰。攝論綱旨都可見矣。余文無暇更聽。便欲制疏往辭于嵩。嵩曰後生標領爾並驅邪。恨功未后通。恐乖僻耳。凝曰蒙法師開明大照。舉列可知。失在支詐。故無所慮便拜首別焉。時以為夸誕未之欣尚也。及著疏既了。剖決詞宗依而講解。聲望轉盛。后赴京輦居於辯才引眾常講。亟傳徽緒。隋文法盛屢興殿會。名達之僧多參勝集。唯凝一人領徒弘法。至於世利曾不顧眄。所以學侶成德實異同倫。后住禪定。猶宗舊習。大業年中卒于住寺。春秋
【現代漢語翻譯】 現代漢語譯本：知津（知道津樑，比喻通達佛法）。都委任於他的願力。從此以後，他像平常一樣開悟，聽眾比以前增加了一倍。他們互相擊掌讚歎，使得聲音傳得更遠。四方的人因此建造佛學講座，每天都有新的進展，大家都聽到了以前從未聽過的道理，欣喜地來到這裡聽聞難以理解的教義。至於詳細地闡述深奧的道理，樹立綱領，聽眾不知不覺地離開座位，跪在膝前。大家都讚美他的義理精闢。過了一年，他安然去世，享年六十多歲，即大業五年五月。然而，愿有博學的長處，卻缺少福業。從他門下學習的人，興盛之後很快就去世了，難道不是這樣嗎？不久之後，《舍利弗阿毗曇論》最終未能披講，他的疏解也失落了，後代無法通曉，這真是太可悲了。
釋智凝（法師名號）。不清楚他的姓氏和籍貫，是豫州人。年幼時出家，長期跟隨師父學習，經文過目不忘，並且融會貫通。所背誦的眾多經書有數十萬字，很快就能背誦出來，從不需要複習。等到受具足戒后，他的聲望越來越高，大家都認為恐怕沒有人能超過他。智凝聽到後感嘆說：『世俗之人還講究早上聽到道理，晚上死了也不遺憾。出世的佛道，為什麼要積累厚重的身家呢？』於是前往嵩公（法師名號）那裡，請教《攝大乘論》。他感到幽深的神理在外力作用下顯現，正確的義理降臨，心裡好像早就聽過一樣，再也沒有重複請教。第一次講完后，講到第二勝相時，他回頭對弟子們說：『《攝大乘論》的綱要都可見了，其餘的文字沒有時間再聽了。』於是就想寫疏解，前往告別嵩公。嵩公說：『後生可畏，你和他們並駕齊驅，令人憎恨的是你的功力還不夠深厚，恐怕會產生偏差。』智凝說：『蒙法師開明大照，舉例說明，失誤在於支離破碎，所以不用擔心。』於是拜別而去。當時人們認為他誇大，沒有讚賞他。等到他寫完疏解，剖析決斷，依據疏解講解，聲望越來越高。後來前往京城，住在辯才那裡，帶領大眾經常講經。多次傳揚美好的傳統。隋文帝時期佛法興盛，多次興建殿堂法會，有名的僧人都參加盛大的集會，只有智凝一人帶領弟子弘揚佛法。對於世俗的利益，他從來不顧及。所以他的學侶成就的德行確實與衆不同。後來住在禪定寺，仍然遵循舊的習慣。大業年間在寺廟去世，享年
【English Translation】 English version: Zhijin (Knowing the ferry, a metaphor for understanding the Buddha's teachings). Everything was entrusted to his vows. From then on, he became enlightened as usual, and the audience doubled compared to before. They clapped and praised each other, making the sound spread farther. People from all directions therefore built Buddhist lectures, and there was new progress every day. Everyone heard the principles they had never heard before, and came here happily to listen to the difficult-to-understand teachings. As for explaining the profound principles in detail and establishing the outline, the audience unconsciously left their seats and knelt in front of their knees. Everyone praised his profound meaning. After a year, he passed away peacefully at the age of sixty-odd, which was May of the fifth year of Daye. However, Yuan had the advantage of being erudite, but lacked good fortune. Those who studied under him died soon after their prosperity. Isn't that so? Before long, the Shariputra Abhidharma Shastra was never lectured on, and his commentary was lost, and later generations could not understand it, which is really sad.
釋智凝 (Shi Zhin凝, Dharma Master's name). It is not clear his surname and origin, he was from Yuzhou. He became a monk at a young age, followed his master for a long time, and never forgot the scriptures he read, and integrated them. He recited hundreds of thousands of words of scriptures, and he could recite them quickly without having to review them. After receiving the full precepts, his reputation grew higher and higher, and everyone thought that no one could surpass him. Zhi Ning sighed after hearing this: 'Secular people still pay attention to hearing the truth in the morning and not regretting dying in the evening. Why should the Buddhist path accumulate a thick family fortune?' So he went to Song Gong (嵩公, Dharma Master's name) to ask about the Mahayana Samgraha. He felt that the profound divine principles appeared under the action of external forces, and the correct meaning came, as if he had heard it before, and he never asked again. After the first lecture, when he talked about the second victory, he turned to his disciples and said: 'The outline of the Mahayana Samgraha can be seen, and there is no time to listen to the rest of the text.' So he wanted to write a commentary and went to bid farewell to Song Gong. Song Gong said: 'The younger generation is awesome, you are on par with them, what is hateful is that your skills are not deep enough, I am afraid that there will be deviations.' Zhi Ning said: 'Thanks to the Dharma Master's enlightenment, the examples are clear, and the mistake lies in being fragmented, so there is no need to worry.' So he said goodbye and left. At that time, people thought he was exaggerating and did not appreciate him. When he finished writing the commentary, analyzed and decided, and explained according to the commentary, his reputation grew higher and higher. Later, he went to the capital and lived in Biancai, leading the public to often preach the scriptures. He repeatedly promoted the beautiful tradition. During the reign of Emperor Wen of the Sui Dynasty, Buddhism flourished, and halls and Dharma assemblies were built many times. Famous monks participated in the grand gatherings, and only Zhi Ning led his disciples to promote Buddhism. He never cared about worldly interests. Therefore, the virtues achieved by his fellow students were indeed different. Later, he lived in Chanding Temple and still followed the old habits. He died in the temple during the Daye period, at the age of
四十有八。初凝傳法關東無心京講。有明及法師者。攝論嘉名宗績相師。凝當其緒年事衰頓。仍令學士延凝。既達相見一無餘述。但問云。黎耶識滅不。凝曰。滅矣。及乃勇身起坐。撫掌大慶。不久而卒。凝因承及緒。故學者不移其宗。兼行潔清嚴風霜不變。六時自課福智無歇。故辯才一寺躬事修營。汲灌樹植。平坦僧院初無有闕。長打將了便就元席。說法既竟還依福事。章疏之務手不執文。隨時扣寂對至鐘鼓。或一宿施會。赍及百千。或一時外食。䞋兼金帛。皆曾無別念。志存授法。故所在傳嗣矣。有學士靈覺道卓。並蜀土名僧。依承慧解擅跡京室。逸還益部弘贊厥宗。故岷洛攝論由之而長矣。
釋法彥。姓張。寓居洺州。早歲出家。志隆大法。而聰明振響冠遠儕倫。雖三藏並通。偏以大論馳美。游涉法會莫敢抗言。故齊周及隋。京國通懼。皆畏其神爽英拔也。故得彥所造言。賓主兼善。使夫妙義精緻出言傳旨。齊公高穎訪道遐方。知彥聲績乃迎至京邑。雖復智亮冒于當時。而謙素形於聲色。所以新故挾情。有增陵勃者。彥奉而敬之。不以年齒相顧。由此識者彌愛而珍重焉。有法侃法師。本住江表。被召入關。彼方大德淵法師者。正法高粲義學所推。語侃曰。天地雖廣識達者希。晚學之秀。法彥一人。可與論
【現代漢語翻譯】 現代漢語譯本： 四十八歲時，智凝最初在關東傳法，無意在京城講學。當時有一位名叫及法師的人，以精通《攝大乘論》而聞名，宗派傳承和學業成就都很好。智凝本應繼承他的事業，但當時年老體衰。及法師就讓學士去拜訪智凝。學士到達后，兩人相見，智凝沒有多說什麼，只是問道：『阿賴耶識會滅嗎？』智凝回答說：『會滅。』及法師聽后，立刻起身坐直，拍手大聲慶賀，不久就去世了。智凝因此繼承了及法師的學說，所以學習的人沒有改變宗派。他同時注重潔身自好，品行嚴正，像寒霜一樣堅守不變。每天六時都精進修行，積累福德和智慧從不間斷。因此，他親自負責修繕辯才寺，取水灌溉樹木，使僧院平坦整潔，沒有絲毫缺失。每次講經結束后，就回到原來的位置。說法完畢后，又繼續從事福德之事。他處理章疏事務時，從不依賴文字，而是隨時進入禪定，以鐘鼓聲為準。有時舉辦一宿的施捨法會，花費多達百千。有時在外用餐，賞賜兼有金錢和布帛。他始終沒有其他念頭，一心只想傳授佛法，因此他的學說在各地得以傳承。有學士靈覺和道卓，都是蜀地著名的僧人，依靠智凝的智慧和見解，在京城享有盛名。後來他們回到四川，弘揚讚歎智凝的宗派，因此《攝大乘論》在岷江和洛河流域一帶得以廣泛傳播。
釋法彥，姓張，住在洺州。他年輕時就出家，立志弘揚大法。他聰明過人，名聲遠揚。雖然精通三藏經典，但尤其以精通《大乘論》而聞名。他遊歷各地法會，沒有人敢與他辯論。因此，在北齊、北周和隋朝時期，京城的人都敬畏他，畏懼他的神采英拔。因此，法彥所說的話，賓主雙方都覺得很好。他能使精妙的義理精緻地表達出來，傳達旨意。齊公高穎訪求遠方的賢才，得知法彥的名聲和功績，就迎接他到京城。即使當時智亮法師名聲顯赫，但在法彥面前也表現得很謙虛。所以新舊兩派之間存在隔閡，有人對智亮不滿。法彥卻尊敬他，不因為年齡而輕視他。因此，有見識的人更加喜愛和尊重法彥。有法侃法師，原本住在江南，被召入關中。當時有一位名叫淵法師的大德，是正法的高僧，義學方面的權威。淵法師對法侃說：『天地雖然廣闊，但有見識的人很少。在年輕的學人中，法彥是其中之一，可以和他討論。』
【English Translation】 English version: At the age of forty-eight, Zhi Ning initially propagated the Dharma in Guandong, without intending to lecture in the capital. At that time, there was a Dharma master named Ji, renowned for his mastery of the Mahāyānasaṃgraha (She Da Cheng Lun) (Compendium of the Great Vehicle), with excellent lineage and academic achievements. Zhi Ning was supposed to inherit his work, but he was old and frail at the time. Dharma Master Ji then sent a scholar to visit Zhi Ning. Upon arrival, they met, and Zhi Ning didn't say much, only asking: 'Does the Ālaya-consciousness cease?' Zhi Ning replied: 'It ceases.' Upon hearing this, Dharma Master Ji immediately sat up straight, clapped his hands and rejoiced greatly, and soon passed away. Zhi Ning therefore inherited Dharma Master Ji's teachings, so the students did not change their sect. He also emphasized purity and integrity, maintaining a strict and unwavering conduct like frost. He diligently practiced six times a day, accumulating merit and wisdom without ceasing. Therefore, he personally took charge of repairing Biancai Monastery, drawing water to irrigate the trees, making the monastery flat and clean, without any deficiencies. After each lecture, he would return to his original seat. After finishing the Dharma talk, he would continue to engage in meritorious deeds. When dealing with documents, he never relied on the text, but entered into meditation at any time, guided by the sound of bells and drums. Sometimes he would hold a one-night almsgiving ceremony, spending as much as hundreds of thousands. Sometimes when eating out, he would reward with both money and silk. He never had other thoughts, only focusing on transmitting the Dharma, so his teachings were passed down everywhere. There were scholars Lingjue and Daozhuo, both famous monks from the Shu region, relying on Zhi Ning's wisdom and insights, enjoying great fame in the capital. Later they returned to Sichuan, propagating and praising Zhi Ning's sect, so the Mahāyānasaṃgraha (She Da Cheng Lun) was widely spread in the Minjiang and Luohe River areas.
釋法彥 (Shi Fa Yan), whose surname was Zhang, lived in Mingzhou. He became a monk at a young age, aspiring to propagate the Great Dharma. He was exceptionally intelligent and renowned far and wide. Although he was proficient in the Three Baskets (Tripiṭaka), he was especially famous for his mastery of the Mahāyāna treatises. He traveled to various Dharma assemblies, and no one dared to debate with him. Therefore, during the Northern Qi, Northern Zhou, and Sui dynasties, the people of the capital all revered him, fearing his brilliant spirit. Therefore, both the host and guests found Shi Fa Yan's words to be excellent. He could express subtle meanings exquisitely, conveying the intent. Duke Qi, Gao Ying, sought out talents from afar, and upon learning of Shi Fa Yan's reputation and achievements, he welcomed him to the capital. Even though Dharma Master Zhiliang was prominent at the time, he showed humility in front of Shi Fa Yan. Therefore, there was a division between the old and new factions, and some were dissatisfied with Zhiliang. However, Shi Fa Yan respected him, not looking down on him because of his age. Therefore, those with insight loved and respected Shi Fa Yan even more. There was Dharma Master Fakan, who originally lived in Jiangnan, and was summoned to Guanzhong. At that time, there was a great virtuous monk named Yuan, a prominent figure in the Right Dharma and an authority in doctrinal studies. Yuan said to Fakan: 'Although the world is vast, those with insight are rare. Among the young scholars, Shi Fa Yan is one of them, and you can discuss with him.'
理。余則云云從他取悟耳。及侃至京。相見方知淵之遠鑒也。開皇十六年下敕以彥為大論眾主。住真寂寺。鎮長引化。仁壽造塔。復召送舍利于汝州。四年。又敕送于沂州善應寺。掘基深丈乃得金沙。濤汰成純。凡二升許。光耀奪目。又感黃牛自至塔前。屈膝前足兩拜而止回身。又禮文帝。比景像一拜。及入石函。三萬許人並見天云五色長十餘丈闊三四丈四繞白雲狀如羅綺。正當基上空中。自午及未方乃歇滅。滅后復降五色云。從四方來。狀同前瑞。又感玄鶴五頭從西北來回旋塔上乃經四度去復還來。復感白鶴于上徘徊久之乃逝。又感五色蛇屈盤函外長可三尺頭向舍利驚終不怖如此數度。刺史鄭善果。表曰。臣聞敬天育物。則乾象著其能。順地養民。則坤元表其德。是以。陶唐砥躬弗懈。休氣呈祥。夏后水土成功。玄圭告錫。方知天時人事影響若神。伏惟陛下。秉圖揖讓。受命君臨。區宇無塵。聲教盡一。含弘光大慈愍無邊。天佛垂鑒降茲榮瑞。塔基六處並得異砂。炫耀相輝俱同金寶。牛為禮拜太古未經。云騰五色於今方見。又感蛇形雜采盤旋塔基。鶴飏玄素徘徊空際。雖軒皇景瑞空傳舊章。漢帝慶徴徒書簡冊。自非德隆三寶道冠百王。豈能感斯美慶。致招靈異。帝悅之。著于別記。彥傳業真寂。道俗承音。左僕射高
【現代漢語翻譯】 理：其餘的事情，我都是從他那裡得到啓發和領悟的。等到侃到了京城，我們見面后，我才知道他的見識是多麼深遠啊！ 開皇十六年（公元596年），隋文帝下詔，讓彥擔任大論眾主（佛教僧官名，負責重要的佛事活動），住在真寂寺，以鎮守一方，引導教化。仁壽年間建造佛塔，又奉詔將舍利（佛陀火化后的遺物）送到汝州。仁壽四年（公元604年），再次下詔送到沂州善應寺。挖掘地基深一丈，竟然得到了金沙，經過淘洗提煉，得到純金約二升，光芒耀眼奪目。又感應到一頭黃牛自己來到塔前，屈膝彎曲前腿，兩次跪拜后才轉身離開。又向文帝的畫像行禮，如同人一樣拜了一拜。等到舍利放入石函時，大約三萬多人同時看見天空中出現五彩祥雲，長十餘丈，寬三四丈，四周環繞著白雲，形狀如同羅綺（一種絲織品）。祥雲正好在塔基上方的空中，從中午到下午才逐漸消散。消散后又降下五彩祥雲，從四面八方而來，形狀與之前的祥瑞相同。又感應到五隻玄鶴從西北方向飛來，在塔上回旋，經過四次飛走又飛回。又感應到一隻白鶴在上空徘徊很久才飛走。又感應到一條五彩蛇盤繞在石函外面，長約三尺，頭朝向舍利，驚奇但不害怕，如此多次出現。 刺史鄭善果上表說：『臣聽說敬畏上天養育萬物，那麼天象就會顯示出它的能力；順應大地養育百姓，那麼大地就會表現出它的德行。因此，陶唐（堯）修身不懈怠，吉祥之氣就會呈現；夏后（禹）治理水土成功，玄圭（一種玉器）就會昭告祥瑞。由此可知天時人事的影響就像神一樣。我恭敬地認為陛下秉承天命，謙讓地接受帝位，統治天下沒有塵埃，教化普及到每一個角落。陛下胸懷寬廣，光明偉大，慈悲憐憫沒有邊際，上天和佛陀垂憐鑑察，降下這些榮耀的祥瑞。塔基六個地方都得到奇異的沙子，光彩照耀相互輝映，都像金子和寶物一樣。黃牛行禮跪拜，這是太古以來從未有過的。五彩祥雲騰空出現，這是如今才見到的。又感應到五彩蛇盤繞在塔基，玄鶴飛翔在空中。即使軒轅黃帝的吉祥徵兆也只是空洞地記載在舊的典籍中，漢朝皇帝的慶賀祥瑞也只是徒勞地寫在書簡上。如果不是德行隆盛於三寶（佛、法、僧），道行超越所有帝王，怎麼能夠感應到這些美好的慶典，招來這些靈異的現象呢？』 文帝對此感到高興，並將此事記錄在別的史書中。彥在真寂寺傳授佛法，僧人和俗人都接受他的教誨。左僕射（官名）高...
【English Translation】 Regarding the principle, I gained enlightenment from him. When Kan arrived in the capital and we met, I realized how profound his insight was! In the sixteenth year of the Kaihuang era (596 AD), Emperor Wen of Sui issued an edict appointing Yan as the chief of the Great Discourse Assembly (a Buddhist official title, responsible for important Buddhist activities), residing in the Zhenji Temple to guard the area and guide the teachings. During the Renshou era, pagodas were built, and he was ordered to send relics (remains after the cremation of the Buddha) to Ruzhou. In the fourth year of the Renshou era (604 AD), he was again ordered to send them to Shanying Temple in Yizhou. Digging the foundation one zhang deep, they found golden sand, which, after washing and refining, yielded about two sheng of pure gold, with dazzling brilliance. A yellow ox was also sensed to come to the pagoda on its own, bending its front legs and kneeling twice before turning away. It also paid homage to the portrait of Emperor Wen, bowing like a person. When the relics were placed in the stone casket, about 30,000 people simultaneously saw five-colored auspicious clouds in the sky, more than ten zhang long and three or four zhang wide, surrounded by white clouds, shaped like 'luo qi' (a type of silk fabric). The auspicious clouds were right above the pagoda foundation, gradually dissipating from noon to afternoon. After dissipating, five-colored clouds descended again, coming from all directions, with the same auspicious appearance as before. Five black cranes were also sensed to fly from the northwest, circling above the pagoda, going away and returning four times. A white crane was also sensed to hover in the sky for a long time before flying away. A five-colored snake was also sensed to coil outside the stone casket, about three chi long, its head facing the relics, surprised but not frightened, appearing several times. The prefect Zheng Shanguo submitted a memorial saying: 'I have heard that if one reveres Heaven and nurtures all things, then the celestial phenomena will manifest its abilities; if one follows the Earth and nourishes the people, then the Earth will express its virtues. Therefore, Emperor Yao cultivated himself diligently, and auspicious qi appeared; Xia Hou (Yu) succeeded in controlling the waters and the land, and the 'xuan gui' (a type of jade) announced auspicious omens. From this, it can be known that the influence of heavenly timing and human affairs is like a divine force. I respectfully believe that Your Majesty upholds the mandate of Heaven and humbly accepts the throne, ruling the world without dust, and spreading education to every corner. Your Majesty has a broad mind, great light, and boundless compassion. Heaven and Buddha have compassionately observed and bestowed these glorious auspicious signs. Strange sand was obtained in six places of the pagoda foundation, shining brightly and reflecting each other, all like gold and treasures. The yellow ox bowing and kneeling has never happened since ancient times. The five-colored auspicious clouds rising into the sky are only seen now. A five-colored snake coiling around the pagoda foundation and black cranes flying in the sky were also sensed. Even the auspicious omens of Emperor Xuanyuan are only recorded in old books, and the congratulatory auspicious signs of the Han emperors are only written on bamboo slips in vain. If it were not for the virtue being prosperous in the Three Jewels (Buddha, Dharma, Sangha) and the path surpassing all emperors, how could one sense these beautiful celebrations and attract these spiritual phenomena?' Emperor Wen was pleased with this and recorded it in other historical books. Yan taught the Dharma at Zhenji Temple, and monks and laypeople alike accepted his teachings. Gao, the Left Minister...
穎。奉以戒法合門取信。於今不傾。並彥之開濟。以大業三年卒于所住。春秋六十餘矣。
釋法總。姓段氏。并州太原人也。少以誦涅槃為業。既通全部。志在文言。未遑聽涉。十餘年中初不替廢。后聽玄義便即傳講。前後二紀領悟非一。而寬厚遜仰為物歸投。開皇中年。敕召為涅槃眾主。居於海覺。聚結四方常敷至理。無舍炎燠。仁壽歲初。敕送舍利于隋州之智門寺。掘基三尺。獲神龜一枚。色黃且綠狀如彩繡。頭有八字云。上大王八萬七千年。腹下有王興二字。馳步往來都無所食。及舍利所。由令人治道。于隋侯。橋側柳樹又雨甘露。狀如雨下。香甜濃潤眾共飲之。總乃表聞。帝敬謁靈祥。恒以此龜置於御座。與臣下觀之。有經年月。帝游北苑放之清池。雖泛泳少時。還出繞池。隨逐帝躬前後非一。陪衛咸睹共欣徴感。及四年春。又敕送舍利于遼州下生寺。放光分粒其相極多。石函變為錦文及童子之象。函之北面現於雙樹。下有臥佛。又于函南現金剛捉杵擬山之相。又于函東現二佛俱立。並一騏驎。又于函西現一菩薩並一神尼。曲身合掌向于菩薩。更有諸相。略不述之。又放大光聊亂而起。動眩人目從冥達曉。諸燈雖滅而光續照不異日月之明。爾夕陰雨。佛堂鴟吻放于黃光。飛移東南。三百餘步。外人謂火
【現代漢語翻譯】 現代漢語譯本：釋彥（音譯，含義未知）奉行戒律，全家都信奉佛教，至今沒有改變。加上釋彥之的輔佐，于大業三年在所居住的地方去世，享年六十多歲。
釋法總（音譯，僧侶名），姓段，是并州太原人。年輕時以誦讀《涅槃經》（佛教經典）為業。已經通曉全部經文，志向在於研究經文的文字和語言，沒有空暇去廣泛涉獵其他經典。十多年中，他始終沒有停止誦讀《涅槃經》。後來聽聞了《玄義》（佛教術語，對經文的精深解釋）后，便開始傳講。前後二十多年，領悟了很多道理。他寬厚謙遜，人們都願意歸附他。開皇年間，皇帝下令召他為涅槃眾的主持，居住在海覺寺。他聚集四方僧眾，經常宣講精深的佛理，無論寒暑都不間斷。仁壽初年，皇帝下令將舍利（佛教聖物，佛陀或高僧的遺骨）送到隋州的智門寺。挖掘地基三尺，得到一隻神龜，顏色黃綠相間，花紋如同彩繡。龜的頭部有八個字，寫著『上大王八萬七千年』。腹部下面有『王興』二字。神龜行動迅速，往來不停，而且不吃任何東西。到達安放舍利的地方后，有人修路。在隋侯橋旁的柳樹上又降下甘露，如同下雨一般。甘露香甜濃郁，眾人一起飲用。釋法總於是上表稟告皇帝，皇帝恭敬地瞻仰這些靈異祥瑞，經常將這隻神龜放在御座旁，給臣下觀看。經過一年多的時間，皇帝在北苑遊玩時，將神龜放生到清池中。神龜雖然在水中游動了一會兒，但還是爬出來，繞著池塘，跟隨在皇帝身邊，不止一次。侍衛們都親眼目睹，共同欣喜，感到神奇。到四年春天，又下令將舍利送到遼州下生寺。舍利放出光芒，分化成很多小粒，景象非常奇特。石函變為錦繡花紋以及童子的形象。石函的北面顯現出雙樹，下面有一尊臥佛。又在石函的南面顯現出金剛手持金杵，似乎要舉起山峰的景象。又在石函的東面顯現出兩尊佛並排站立，還有一匹麒麟。又在石函的西面顯現出一尊菩薩和一位神尼，彎著身子合掌，面向菩薩。還有其他的景象，這裡就不一一敘述了。又放出強烈的光芒，紛亂而起，使人眼花繚亂，從黑暗到黎明。所有的燈都熄滅了，但光芒持續照耀，不亞於日月的光明。那天晚上陰雨綿綿，佛堂的鴟吻（屋脊上的裝飾物）放出黃色的光芒，飛移到東南方向，三百多步遠。外面的人以為是火災。
【English Translation】 English version: Shi Yan (transliteration, meaning unknown) upheld the precepts and the entire family believed in Buddhism, which remains unchanged to this day. With the assistance of Shi Yanzhi, he passed away in the third year of the Daye era at his residence, at the age of sixty-plus.
Shi Fazong (transliteration, monk's name), whose surname was Duan, was a native of Taiyuan in Bingzhou. In his youth, he devoted himself to reciting the 'Nirvana Sutra' (a Buddhist scripture). Having mastered the entire scripture, he aspired to study the text and language of the scriptures, without having time to extensively study other classics. For more than ten years, he never stopped reciting the 'Nirvana Sutra'. Later, after hearing the 'Profound Meaning' (Buddhist term, profound explanation of scriptures), he began to preach it. Over the course of twenty years, he gained many insights. He was kind and humble, and people were willing to follow him. During the Kaihuang era, the emperor ordered him to be the head of the Nirvana assembly, residing in Haijue Temple. He gathered monks from all directions and often preached profound Buddhist principles, without interruption regardless of the weather. At the beginning of the Renshou era, the emperor ordered the relics (Buddhist sacred objects, remains of the Buddha or eminent monks) to be sent to Zhimen Temple in Suizhou. Digging three feet into the ground, they found a divine turtle, with yellow and green colors, and patterns like colorful embroidery. There were eight characters on the turtle's head, which read 'Shang Da Wang Ba Wan Qi Qian Nian' (Upper Great King Eighty-Seven Thousand Years). Below the abdomen were the characters 'Wang Xing' (King Xing). The divine turtle moved quickly, back and forth, and did not eat anything. After arriving at the place where the relics were to be placed, someone built a road. Sweet dew fell like rain on the willow tree next to the Suihou Bridge. The dew was fragrant, sweet, and rich, and everyone drank it together. Shi Fazong then reported this to the emperor, who respectfully admired these miraculous omens, and often placed the divine turtle next to the throne for his ministers to see. After more than a year, the emperor released the divine turtle into the clear pond while playing in the North Garden. Although the divine turtle swam in the water for a while, it still crawled out, circled the pond, and followed the emperor, more than once. The guards all witnessed it and were delighted and felt amazed. In the spring of the fourth year, the emperor ordered the relics to be sent to Xiasheng Temple in Liaozhou. The relics emitted light and divided into many small particles, a very peculiar sight. The stone casket transformed into brocade patterns and the image of a child. On the north side of the stone casket appeared a pair of trees, with a reclining Buddha below. On the south side of the stone casket appeared a Vajra holding a vajra, seemingly about to lift a mountain. On the east side of the stone casket appeared two Buddhas standing side by side, and a Qilin. On the west side of the stone casket appeared a Bodhisattva and a divine nun, bending over with their palms together, facing the Bodhisattva. There were other images, which will not be described here. Strong light was emitted, rising in a chaotic manner, dazzling people's eyes, from darkness to dawn. All the lamps were extinguished, but the light continued to shine, no less than the light of the sun and moon. That night it was raining, and the Chiwen (ornament on the roof ridge) of the Buddhist hall emitted yellow light, flying to the southeast, more than three hundred steps away. Outsiders thought it was a fire.
。走赴知非。尋光所發。乃從堂中舍利處。出衆皆通見大發道心。八日將下五色云蓋覆于塔上。又感奇鳥素身烏尾赤觜口銜片云狀如華蓋亦現塔上。斯瑞之感。五萬餘人一時同見。及墳下訖云鳥皆滅。四月九日基上放光。分為五道直西而去。色如采畫。數百里引之。見者非一。總躬臨此瑞。喜發內心。具圖上聞。敕封秘閣。后因故業講誦不疲。大業年中卒于海覺。春秋七十矣。門人行等。玄會嗣續擅名。見於別傳。
釋僧曇。姓張。住洺州。少小出家。通諸經論。慨佛法未具。發憤求之。以高齊之季結友西行。前達蔥山。會諸梗澀路既不通。乃旋京輦。梵言音字並通詁訓。開皇十年。敕召翻譯。事如別傳。住大興善。后敕送舍利于蒲州之棲巖寺。即古云居寺也。山曰中朝。西臨河涘。世稱形勝莫尚於斯。初送達州治。而棲巖佛殿內有鐘鼓之音響振一寺。迫而就檢一無所見。靈輿至寺。是夜于浮圖上放大光明。流照堂內通朗無翳。如是前後頻放神光。或似香爐乘空而上。或飛紫焰如花如葉乍散乍聚。或如佛像光趺宛具。或如虹氣環繞塔帳。累日連宵昱光難準。又州治仁壽寺僧。夜望棲巖。光如樓闕照于山谷。又去山寺八十里。住者見光如火。皆謂野火燒寺。及來尋覓乃知靈相。其祥瑞之感如此也。至仁壽末年又敕
【現代漢語翻譯】 現代漢語譯本：於是前往知非之處，尋找光明發出的地方。原來是從寺廟中的舍利處發出的。大眾都親眼看見，生起了廣大的道心。第八天，五色祥雲覆蓋在塔上。又感應到奇異的鳥，身體是白色的，尾巴是烏黑色的，紅色的嘴裡銜著一片云，形狀像華蓋，也出現在塔上。這種祥瑞的感應，五萬多人同時親眼看見。等到安葬完畢，雲和鳥都消失了。四月九日，塔基上放出光明，分為五道，逕直向西而去，顏色如同彩畫一般，綿延數百里，看見的人不止一個。總親自經歷了這個祥瑞，內心充滿喜悅，詳細地畫圖上報朝廷，皇帝下令封存在秘閣。後來因為原來的事業，講經誦經從不懈怠。大業年間在海覺寺圓寂，享年七十歲。門人行等、玄會繼承了他的事業，名聲顯赫，事蹟記載在別的傳記中。
釋僧曇（釋：佛教出家人的姓氏，僧：出家人，曇：梵語，意為『法』），俗姓張，住在洺州。從小出家，通曉各種經論。慨嘆佛法還不完備，發憤求法。在高齊末年結交朋友西行求法，先前到達蔥嶺。遇到各種阻礙，道路不通，於是返回京城。精通梵語語音和文字，並且通曉訓詁。開皇十年，皇帝下詔召見他翻譯佛經，事蹟記載在別的傳記中。住在長安大興善寺。後來皇帝下令將舍利送到蒲州的棲巖寺，也就是古時的云居寺。山名叫中朝山，西邊靠近黃河。世人稱讚這裡地形優美，沒有比這裡更好的地方了。當初送到州府，而棲巖寺佛殿內有鐘鼓的聲音，響徹整個寺廟。急忙去檢查，卻什麼也沒有看見。安放舍利的靈車到達寺廟，當天晚上在浮屠（塔）上放出巨大的光明，光芒照亮殿堂內部，通透明亮沒有陰影。像這樣前後多次放出神光，有時像香爐一樣乘空而上，有時飛出紫色的火焰，像花像葉一樣，時而分散時而聚集，有時像佛像一樣，光芒和蓮花座都清晰可見，有時像彩虹一樣環繞著塔和帷帳。連續多日多夜，光芒難以捉摸。又有州府仁壽寺的僧人，夜晚遙望棲巖寺，看到的光芒像樓閣一樣照亮山谷。又有距離山寺八十里的人，看見的光芒像火一樣，都以為是野火燒寺廟。等到來尋找時，才知道是靈異的景象。這種祥瑞的感應就是這樣。到了仁壽末年，皇帝又下詔
【English Translation】 English version: Thereupon, he went to a place of knowing right from wrong, seeking the source of the light. It turned out to be emanating from the relics within the temple. The assembly all witnessed it and generated great Bodhicitta (the aspiration to achieve enlightenment for the benefit of all beings). On the eighth day, five-colored auspicious clouds covered the pagoda. Furthermore, a peculiar bird was sensed, with a white body, black tail, and red beak, holding a piece of cloud in its mouth, shaped like a canopy, also appearing above the pagoda. This auspicious response was witnessed simultaneously by over fifty thousand people. Once the burial was completed, both the clouds and the bird vanished. On the ninth day of the fourth month, light emanated from the pagoda's base, dividing into five paths, heading directly west, with colors resembling painted artwork, stretching for hundreds of miles, witnessed by many. Zong personally experienced this auspicious event, his heart filled with joy, and he drew a detailed picture to report to the court. The emperor ordered it to be sealed in the Secret Pavilion. Later, due to his original vocation, he tirelessly lectured and recited scriptures. He passed away at Haijue Temple during the Daye era, at the age of seventy. His disciples Xingdeng and Xuanhui continued his legacy, gaining renown, as recorded in other biographies.
釋Sengtan (Shi: Buddhist monastic surname, Seng: monk, Tan: Sanskrit for 'Dharma'), whose secular surname was Zhang, resided in Mingzhou. He became a monk at a young age, mastering various sutras and treatises. Lamenting that the Buddha-dharma was incomplete, he resolved to seek it. At the end of the Gaoqi period, he befriended others and traveled west in search of the Dharma, reaching the Cong Mountains. Encountering various obstacles and impassable roads, he returned to the capital. He was proficient in Sanskrit phonetics and script, and also understood exegesis. In the tenth year of the Kaihuang era, the emperor issued an edict summoning him to translate Buddhist scriptures, as recorded in other biographies. He resided at Daxingshan Temple in Chang'an. Later, the emperor ordered that relics be sent to Qixiyan Temple in Puzhou, which is the ancient Yunju Temple. The mountain is called Zhongchao Mountain, bordering the Yellow River to the west. The world praises this place for its beautiful terrain, unsurpassed by any other. Initially, the relics were sent to the state government, and within the Buddha hall of Qixiyan Temple, the sounds of bells and drums resonated throughout the entire temple. They hurriedly investigated, but found nothing. When the hearse carrying the relics arrived at the temple, that night a great light emanated from the stupa (pagoda), illuminating the interior of the hall, clear and bright without shadows. In this way, divine light was emitted repeatedly, sometimes like an incense burner ascending into the sky, sometimes flying purple flames, like flowers and leaves, sometimes scattering and sometimes gathering, sometimes like a Buddha image, with the light and lotus pedestal clearly visible, sometimes like a rainbow encircling the pagoda and curtains. For many days and nights, the light was difficult to fathom. Furthermore, monks from Renshou Temple in the state government, gazing at Qixiyan Temple from afar at night, saw the light like a pavilion illuminating the valleys. Also, people living eighty miles away from the mountain temple saw the light like fire, and all thought it was a wildfire burning the temple. When they came to investigate, they realized it was a miraculous phenomenon. Such was the auspicious response. At the end of the Renshou era, the emperor again issued an edict
于殷州智度寺置塔。初至州治。見佛像垂手正坐在於瓶內。迄至入函常不變異。又地生羅文。屋上見青蓮華及菩薩像。大眾同睹。又見龍盤蛇屈之象並大人足跡及牛馬鳥狩等跡。又置塔處有小蛇二枚。停住不去。因即構基。入地四尺飛泉上涌厲疾已下六根壞人。服者通損。既值斯緣。乃移北置以避于泉。故二蛇之住深有由矣。曇以傳譯之美繼業終寺。即大業初年矣。時有慧重沙門。姓郭。雍州人。練道少年綜尋內外。志力方梗不憚威侮。攝論十地戶牖由開敕請造塔于秦州岱嶽寺。初停公館。舍利金瓶自然開現放光流外。道俗咸睹。送至寺塔將入石函。又放光明晁耀人目。岳表白氣三道下流直向塔基。良久乃歇。又岳神廟戶由來封閉。舍利止至三度自開。識者以神來敬禮故耳。后不委其終。
釋靈璨。懷州人。遠公之門人也。稟志淳直寬柔著稱。遊學相鄴研蘊正理。深明十地涅槃。備經講授。隨遠入關。十數之一也。住大興善。后為遠公去世。眾侶無依。開皇十七年。下敕補為眾主。于凈影寺傳揚故業。積經年稔。仁壽興塔。降敕令送舍利於懷州之長壽寺。初建塔將下。感一雄雉集於函上。載飛載止。曾無驚懼。與受三歸。便近人馴擾似如聽受。回頭鼓舞欣躍自娛。覆勘其形實非雉也。身具五采羽毛希世。以狀奏
【現代漢語翻譯】 現代漢語譯本：在殷州智度寺建造佛塔。剛到殷州的時候，看見一尊佛像垂著手端正地坐在一個瓶子里。直到放入石函，佛像的姿勢始終沒有改變。此外，地面上還出現了羅紋，屋頂上出現了青蓮花和菩薩像，大眾都親眼看見了。還看見了龍盤繞、蛇蜷曲的景象，以及大人的腳印和牛、馬、鳥等動物的足跡。而且在建造佛塔的地方有兩條小蛇，一直停留在那裡不離開，於是就在那裡打地基。挖地四尺，飛泉向上涌出，凡是身患重病，六根不全的人，服用泉水都會受到損害。因為遇到這種情況，就將佛塔向北移動，以避開泉水。所以兩條蛇的停留，是有原因的。曇法師以翻譯佛經的美德繼承了寺院的事務，那時是大業初年。當時有位名叫慧重的沙門（和尚），姓郭，是雍州人。他從小就精通佛道，廣泛研究內外典籍，意志堅定，不怕威逼利誘。他對《攝大乘論》和《十地經》理解透徹，因此皇帝下令在秦州岱嶽寺建造佛塔。剛到官邸，舍利（佛教聖物，佛陀火化后的遺物）和金瓶自然顯現，放出光芒照耀四方，僧人和俗人都親眼看見了。當舍利被送到寺塔，準備放入石函時，又放出光明，光芒耀眼。岱嶽山頂出現三道白氣，向下流淌，直奔塔基，過了很久才消失。此外，岱嶽山神廟的門一直都是關閉的，但舍利到達后，神廟的門三次自動打開，有見識的人認為這是神來敬禮的緣故。後來不知道他的結局如何。 釋靈璨（法師名），是懷州人，是遠公（慧遠）的弟子。他秉性淳樸正直，以寬容溫和著稱。他遊學于相州和鄴城，研究蘊含的正理，深入瞭解《十地經》和《涅槃經》，並多次講授這些經典。他跟隨慧遠進入關中，是慧遠的眾多弟子之一。他住在在大興善寺。後來慧遠去世，僧眾失去了依靠，開皇十七年，皇帝下令任命他為眾僧之主，在凈影寺繼續傳揚慧遠的佛學事業。經過多年的努力，仁壽年間興建佛塔，皇帝下令將舍利送到懷州的長壽寺。剛開始建造佛塔，準備安放舍利時，一隻雄雉（野雞）飛來停在石函上，時而飛起，時而落下，一點也不害怕。人們為它授了三歸依（皈依佛、皈依法、皈依僧），它便像馴養的家禽一樣親近人，好像聽懂了人們的話。它回頭跳舞，顯得非常高興。仔細觀察它的形狀，其實不是普通的野雞，身上長著五彩的羽毛，世所罕見。人們將這種情況上奏給了皇帝。
【English Translation】 English version: A pagoda was built at Zhidusi Temple in Yinzhou. Upon arriving in Yinzhou, a Buddha statue was seen sitting upright with its hand hanging down inside a bottle. Until it was placed in the stone casket, the statue's posture remained unchanged. Furthermore, patterns resembling 'Luo' (a type of silk fabric) appeared on the ground, and blue lotus flowers and Bodhisattva images appeared on the roof, all witnessed by the masses. Images of dragons coiling and snakes curling were also seen, along with footprints of adults and traces of cattle, horses, birds, and other animals. Moreover, at the site where the pagoda was to be built, there were two small snakes that remained stationary and did not leave. Consequently, the foundation was laid there. Upon digging four feet into the ground, a swift spring gushed upwards, causing harm to those with severe illnesses and impaired six senses (eyes, ears, nose, tongue, body, and mind). Those who consumed the water suffered damage. Due to this circumstance, the pagoda was moved north to avoid the spring. Therefore, the presence of the two snakes had a reason. Dharma Master Tan continued the temple's affairs with the merit of translating Buddhist scriptures, which was in the early years of the Daye era. At that time, there was a monk named Huizhong, whose surname was Guo, and he was from Yongzhou. He was proficient in Buddhist teachings from a young age, extensively studying both internal and external scriptures, with a firm will and unafraid of coercion or enticement. He had a thorough understanding of the 'Mahāyānasaṃgraha' (Compendium of the Mahayana) and the 'Daśabhūmika Sūtra' (Ten Stages Sutra), so the emperor ordered the construction of a pagoda at Daiyue Temple in Qinzhou. Upon arriving at the official residence, the relics (Śarīra, Buddhist sacred objects, remains after the cremation of the Buddha) and golden vase naturally appeared, emitting light that illuminated all directions, witnessed by both monks and laypeople. When the relics were sent to the temple pagoda, ready to be placed in the stone casket, they emitted light again, dazzling the eyes. Three streams of white air flowed down from the summit of Mount Daiyue, directly towards the pagoda's foundation, and disappeared after a long time. Furthermore, the doors of the Mount Daiyue God Temple had always been closed, but after the relics arrived, the temple doors opened automatically three times. Those with knowledge believed this was due to the gods coming to pay their respects. Later, his fate was unknown. 釋靈璨 (Shì Língcàn, Dharma Master's name) was from Huaizhou and was a disciple of 遠公 (Yuǎngōng, Huiyuan). He was known for his pure and upright nature, as well as his tolerance and gentleness. He traveled to Xiangzhou and Yecheng to study the profound principles, deeply understanding the 'Daśabhūmika Sūtra' (Ten Stages Sutra) and the 'Nirvana Sutra', and lectured on these scriptures many times. He followed Huiyuan into Guanzhong and was one of Huiyuan's many disciples. He resided at the Daxingshan Temple. Later, after Huiyuan passed away, the monastic community lost its reliance. In the seventeenth year of the Kaihuang era, the emperor ordered him to be appointed as the leader of the monastic community, continuing to propagate Huiyuan's Buddhist teachings at Jingying Temple. After many years of effort, pagodas were built during the Renshou era, and the emperor ordered the relics to be sent to Changshou Temple in Huaizhou. When the construction of the pagoda began, as they were preparing to place the relics, a male pheasant landed on the stone casket, sometimes flying up and sometimes landing, without any fear. People gave it the Three Refuges (皈依佛, Guīyī Fó, Refuge in the Buddha; 皈依法, Guīyī Fǎ, Refuge in the Dharma; 皈依僧, Guīyī Sēng, Refuge in the Sangha), and it became as tame as a domesticated fowl, as if it understood people's words. It turned its head and danced, appearing very happy. Upon closer inspection of its shape, it was not an ordinary pheasant, but had five-colored feathers, which were rare in the world. People reported this situation to the emperor.
聞。敕勘瑞圖。雲彩鸞也。璨令寺僧執之放于北山。飛鳥群迎鳴唳而去。又感異跡。三十餘步直來塔所。不見還蹤。及四月八日。將入石函。又放光明。旋環隱沒。道俗崩踴無不發心。仁壽末年。又敕送于澤州古賢谷景凈寺起塔。即遠公之生地也。初至州治。半月之間。十八種相前後迭起。或如星光繞旋。或如丹氣碧雲紫霞白霧。羅布上空。照燭城郭。及映阛阓。數萬道俗同時一見。送至基所光如列宿。大小交錯數亦無量。更有諸相具如別傳。璨后住大禪定。如舊所傳。武德之初卒于本寺。春秋七十矣。
釋法瓚。齊州人也。安心寂定樂居巖穴。頭陀苦行是所纏懷。隱於泰岳之阜。開蒙訓接善知方便。兼以達解諦義時揚清論。致有覆喪。坐無輟講。待移之誚興世。瓚初聞之。深自𧹞怍曰。問非切並不欲困人。謂言彼解何言致斃。因遂杜口不事言論。閉謁尋閑披玩而已。開皇十四年。文帝省方招訪名德。人有述其清曠者。乃下敕延之。與帝同歸達于京邑。住勝光寺。肅肅禪侶擁彗門庭。以身范世復見斯日。仁壽置塔。敕令送舍利于齊州泰山神通寺。即南燕主慕容德。為僧朗禪師之所立也。事見前傳。燕主以三縣民呼叫給於朗。並散營寺。上下諸院十有餘所。長廊延袤千有餘間。三度廢教人無敢撤。欲有犯者朗輒現
【現代漢語翻譯】 現代漢語譯本： 聽聞。奉旨勘察瑞圖，發現是雲彩鸞鳥。璨法師命令寺廟僧人拿著它，放于北山。飛鳥成群迎接，鳴叫著離去。又感應到奇異的跡象，舍利從三十多步外徑直來到塔基處，不見返回的軌跡。到四月八日，將要放入石函時，又放出光明，旋轉環繞后隱沒。僧人和俗人紛紛踴躍，無不發心。仁壽末年，又奉旨將舍利送到澤州古賢谷的景凈寺起塔，那裡是遠公（慧遠大師）的出生地。剛到澤州時，半個月內，十八種瑞相前後交替出現，有的像星光環繞旋轉，有的像丹氣、碧雲、紫霞、白霧，羅布在上空，照亮城郭，以及映照集市。數萬僧人和俗人同時親眼見到。送到塔基處時，光明如同繁星，大小交錯，數量也無法計算。更有其他的瑞相，詳細記載在別的傳記中。璨法師後來住在定禪寺，如之前所傳。武德初年，在本寺圓寂，享年七十歲。
釋法瓚（Shì Fǎ Zàn），齊州人。安心於寂靜，喜歡居住在巖洞里。頭陀苦行是他所追求的。隱居在泰山的北面，開蒙啟迪，善於用方便法門接引眾生。兼以通達精深的佛理，時常發表清正的言論。以至於有人因此而辯論失敗，甚至因此喪命。法瓚坐著講經從不停止，以至於有了『等待他搬走』的譏諷。法瓚最初聽到這些，深感慚愧，說：『提問如果不切中要害，就不想為難別人，以為他們理解了，怎麼會辯論到死呢？』因此就閉口不談，只是閉門謝客，自己閱讀佛經。開皇十四年，隋文帝巡視地方，招訪有德之士，有人稱讚法瓚清靜曠達，於是下詔徵召他。法瓚與文帝一同回到京城，住在勝光寺。莊嚴肅穆的禪侶擁護著寺院，以自身作為榜樣教化世人，又看到了這樣的景象。仁壽年間建造佛塔，下令將舍利送到齊州泰山的神通寺，那是南燕主慕容德（Mùróng Dé）為僧朗禪師（Sēng Lǎng Chánshī）所建立的。事情記載在前面的傳記中。燕主用三個縣的民力來供給僧朗，並擴建寺廟，上上下下的各個院落有十餘處，長廊綿延一千多間。三次廢除佛教，但沒有人敢拆毀寺廟，想要侵犯的人，僧朗就會顯靈。
【English Translation】 English version: It was heard. An imperial order was given to examine the auspicious diagram, and it was found to be a cloud-colored luan bird. The Venerable Can ordered the monks of the temple to take it and release it on the North Mountain. A flock of birds greeted it, chirping and flying away. Furthermore, miraculous signs were felt. The relic came directly from more than thirty steps away to the pagoda site, without any trace of its return. On the eighth day of the fourth month, when it was about to be placed in the stone casket, it emitted light again, rotating and then disappearing. Monks and laypeople alike were moved and made vows. At the end of the Renshou era, another imperial order was given to send the relic to Jingjing Temple in Guxian Valley, Zezhou, to build a pagoda. That was the birthplace of Venerable Yuan (Master Huiyuan). When it first arrived in Zezhou, within half a month, eighteen kinds of auspicious signs appeared one after another. Some were like starlight circling, others like red vapor, azure clouds, purple haze, and white mist, spread across the sky, illuminating the city and reflecting in the marketplace. Tens of thousands of monks and laypeople saw it simultaneously. When it was sent to the pagoda site, the light was like a constellation of stars, large and small, intertwined in countless numbers. There were other signs as well, as detailed in other biographies. The Venerable Can later resided in Da Chan Ding Temple, as previously recorded. In the early years of the Wude era, he passed away at the temple, at the age of seventy.
釋法瓚 (Shì Fǎ Zàn), was a native of Qizhou. He found peace in stillness and enjoyed living in caves. Ascetic practices were what he embraced. He lived in seclusion on the northern side of Mount Tai, enlightening and guiding others, skillfully using expedient means to lead sentient beings. He also had a thorough understanding of profound Buddhist principles and often expressed pure views. As a result, some people lost debates and even their lives. The Venerable Zan never stopped lecturing while seated, to the point that there was mockery of 'waiting for him to move away.' When the Venerable Zan first heard this, he felt deeply ashamed and said, 'If the questions are not pertinent, I do not want to trouble others. I thought they understood, how could they argue to the death?' Therefore, he closed his mouth and stopped speaking, only closing his doors to visitors and reading the scriptures himself. In the fourteenth year of the Kaihuang era, Emperor Wen of the Sui Dynasty inspected the regions and sought out virtuous people. Someone praised the Venerable Zan for his purity and detachment, so he issued an edict to summon him. The Venerable Zan returned to the capital with Emperor Wen and resided in Shengguang Temple. Solemn and respectful monks supported the temple, using themselves as examples to teach the world, and such a sight was seen again. During the Renshou era, when pagodas were built, an order was given to send the relics to Shentong Temple on Mount Tai in Qizhou, which was established by Murong De (Mùróng Dé), the ruler of the Southern Yan, for the Venerable Seng Lang (Sēng Lǎng Chánshī). The matter is recorded in the previous biography. The ruler of Yan used the labor of the people from three counties to provide for Seng Lang and expand the temple. There were more than ten courtyards, and the long corridors stretched for more than a thousand rooms. Buddhism was abolished three times, but no one dared to demolish the temple. Anyone who tried to violate it would be met with the manifestation of Seng Lang.
形以錫杖撝之。病困垂死。求悔先過。還差如初。井深五尺由來不減。女人臨之即為枯竭。燒香懺求還復如故。寺立已來四百餘載。佛像鮮瑩色如新造。眾禽不踐於今儼然。古號為朗公寺。以其感靈即目故。天下崇焉。開皇三年。文帝以通徴屢感故。改曰神通也。初至寺內即放圓光。乍赤乍白時沈時舉。或如流星。人眾同見。井水涌溢。酌而用之。下後還復又感群鹿自然至塔。雖鼓吹眾鬧馴附無恐。又感鵝一雙從四月三日。終於八日。恒來輿前立聽梵贊。恰至埋訖跡絕不來。斯之感致罕聞于古。瓚具以聞。后導以禪定時揚法化。言無嚴切而密附懷抱。遂終沒于所住。
釋寶儒。幽州人也。童子出家。游博諸講居無常準惟道是務。后至鄴下依止遠公。十地微言頗知綱領。值周喪法寶。南歸在陳。達命清通亟振名譽。自隋氏戡定文軌大同。便歸洛汭。還師于遠。聽大涅槃首尾三載。通鏡其旨。即蒙覆述。遠自處坐印可其言。慕義相從還居凈影。慧心更舉。遐討前英立破之間。深鑒彌密。仁壽建塔鄧州。乃敕令往寺。名大興國也。帝昔龍潛所基。既至求石訪無美者。乃取寺內璞石鐫斫為函。石本粗惡。磨飾將了。乃變成馬瑙。細膩異倫。復有隸字三枚。云正國得也。形設正直巧類神工。名筆之人未可加點。又見種種林
【現代漢語翻譯】 現代漢語譯本： 用錫杖驅趕妖邪。病人病重垂死，請求懺悔之前的過錯，隨即痊癒如初。井深五尺，從來沒有減少過，但女人靠近它就會枯竭。燒香懺悔祈求后，又恢復如初。寺廟建立以來四百多年，佛像鮮亮，顏色如同新造。各種鳥類不踐踏佛像，至今仍然莊嚴肅穆。古時候稱為朗公寺，因為它的感應靈驗就在眼前，所以天下人都崇敬它。開皇三年（隋文帝年號），文帝因為屢次感應到它的靈驗，所以改名為神通寺。剛到寺內，就放出圓形的光環，一會兒紅色一會兒白色，時而沉沒時而升起，有時像流星一樣，很多人都同時看見。井水涌出，人們舀來使用，舀完之後又恢復原狀。又感應到一群鹿自然來到塔前，即使有鼓樂喧鬧，也馴服依附，沒有恐懼。又感應到一對鵝從四月初三到初八，總是來到（隋文帝）車前，站立聽他誦讀佛經。恰好到埋葬完畢，就再也沒有軌跡了。這樣的感應，古代很少聽說。贊（人名）把這些情況都上報了。後來引導人們用禪定來弘揚佛法，言語雖然不嚴厲，但卻暗合佛理。最終在所居住的地方去世。 釋寶儒，幽州人。從小出家，廣泛遊歷各處講堂，居所不定，只以求道為務。後來到鄴下依止遠公（慧遠），對《十地經》的精微要義頗爲了解。遇到北周滅佛，就南下到陳朝。通達事理，清靜寡欲，迅速樹立了名聲。自從隋朝平定天下，統一制度，他就回到洛水一帶，回到慧遠處，聽講《大涅槃經》三年，通透理解了其中的旨意，隨即被允許複述講解。慧遠親自坐著聽講，認可了他的說法。仰慕道義的人們互相追隨，他又回到凈影寺居住。慧心更加發揚，廣泛探究前人的英明見解，在立論和破斥之間，深刻的鑑別更加細密。仁壽年間在鄧州建造佛塔，於是下令讓他前往寺廟，寺廟名叫大興國寺，是隋文帝過去還是平民時奠基的。到達后，尋找石頭，但找不到好的。於是就取用寺廟內的璞石，雕琢成石函。石頭原本粗糙醜陋，磨光修飾快要完成時，竟然變成了瑪瑙，細膩異常。還有隸書三個字，寫著『正國得』。形態設定端正，巧妙如同神工。著名的書法家也無法再加一筆。又看見各種各樣的樹林。
【English Translation】 English version: He used his tin staff to drive away evil. A patient, severely ill and near death, sought to repent his past transgressions and was immediately restored to his original state. The well, five feet deep, never diminished, but would dry up when women approached it. After burning incense and praying for repentance, it would return to its original state. The temple, established for over four hundred years, had a Buddha statue that was bright and fresh, its color like new. Various birds did not tread upon the Buddha statue, and it remained solemn and dignified to this day. In ancient times, it was called Lang Gong Temple, because its miraculous responses were immediately apparent, so the world revered it. In the third year of the Kaihuang era (Sui Dynasty), Emperor Wen changed its name to Shentong Temple because he repeatedly sensed its miraculous efficacy. Upon arriving at the temple, it emitted a circular halo, sometimes red, sometimes white, sometimes sinking, sometimes rising, or like a shooting star, which many people saw simultaneously. The well water surged forth, and people drew from it, and after being drawn, it would return to its original state. Furthermore, a herd of deer naturally came to the pagoda, and even amidst the noise of drums and music, they were tame and unafraid. Also, a pair of geese, from the third day of the fourth month to the eighth day, would always come before (Emperor Wen's) carriage, standing and listening to him recite Buddhist scriptures. Precisely upon the completion of the burial, they disappeared without a trace. Such miraculous occurrences were rarely heard of in ancient times. Zan (a person's name) reported these circumstances. Later, he guided people to promote the Dharma through meditation, his words not harsh but subtly aligned with Buddhist principles. He eventually passed away in the place where he resided. 釋寶儒 (Shi Bao Ru), a person from Youzhou (ancient prefecture in China). He became a monk at a young age, traveling extensively to various lecture halls, his residence uncertain, only seeking the path of enlightenment. Later, he went to Ye Xia (area near present-day Handan, Hebei) to rely on Yuan Gong (慧遠, Hui Yuan), and he had a good understanding of the subtle meanings of the Ten Stages Sutra (十地經, Shi Di Jing). Encountering the persecution of Buddhism by the Northern Zhou Dynasty, he went south to the Chen Dynasty. He was knowledgeable, pure, and quickly established a reputation. Since the Sui Dynasty pacified the world and unified the system, he returned to the Luo River area, returning to Hui Yuan, listening to the Mahaparinirvana Sutra (大涅槃經, Da Niepan Jing) for three years, thoroughly understanding its meaning, and was then allowed to repeat and explain it. Hui Yuan personally sat and listened, approving of his explanation. People who admired the Dao followed each other, and he returned to reside in Jingying Temple. His wisdom was further developed, extensively exploring the brilliant insights of his predecessors, and his deep discernment became even more meticulous in establishing and refuting arguments. During the Renshou era, a pagoda was built in Dengzhou, so he was ordered to go to the temple, which was named Daxingguo Temple, which was founded by Emperor Wen of Sui when he was still a commoner. After arriving, he searched for stones, but could not find good ones. So he took the rough stones from the temple and carved them into a stone casket. The stone was originally rough and ugly, but as the polishing and decoration were about to be completed, it turned into agate, delicate and extraordinary. There were also three characters in the official script, written 'Zheng Guo De'. The shape was upright and skillful, like divine workmanship. Even famous calligraphers could not add a stroke. He also saw various forests.
木麟鳳等像。儒與官人圖以表奏。返寺之後閉門修業。時因食次方見其面。不久卒于本寺。
釋慧最。瀛州人也。初聽涅槃遊學鄴下。因聞即講曾未經遍。而言議綸綜綽爾舒閑。故為同席諸賢之所嘆仰。周滅齊日南奔江表。複習慧門頗通餘論。且自北僧在陳。多乖時俗。惟最機權內動。不墜風流。多為南方周旋膠漆。隋室定天中原安泰。便觀化輦掖參聽異聞。后住光明。時傳雅導而好居靜退。非賢不友。神志宏標氣調高遠。不妄受辱必清瑕累。其立志也如此。仁壽年中。敕遣送舍利于荊州大興國寺龍潛道場。昔者隋高作相。因過此寺遇一沙門深相結納。當時器重不測其言。及龍飛之後追憶舊旨。下詔徴之。其身已逝。敕乃營其住寺。雕其舊房。故有興國龍潛之美號也。並出自綸言。帝之別意。又道場前面步廊自崩。僧欲治護。控引未就。及舍利既至。將安塔基。巡行顯敞。惟斯壞處商度廣狹恰衷塔形。有識者云。豫毀其廊用待安塔。及四月八日。舍利院內忽然霧起。齋后便歇。日光朗照。有云如蓋正處塔空。仍下細雨不濕余處。又感鳧鶴眾鳥塔上飛旋。又見云間紫色狀如花炬。又雨天花如雪紛紛而下。竟不至地。后又送舍利于吉州發矇寺。掘深八尺。獲豫章板一條古磚六枚銀瓶二口。得舍利一枚。浮水順轉。又
【現代漢語翻譯】 現代漢語譯本：木麟鳳等的畫像，以及儒生和官員的畫像，一併上奏。返回寺廟后，他閉門修行。只有在分配食物時才能見到他。不久之後，他就在本寺圓寂了。
釋慧最（Shi Hui Zui）是瀛州人。他最初在鄴下聽講《涅槃經》，因為聽聞后立即講解，而且講解的內容全面而深入，言論精闢流暢，所以受到同席學者的讚歎和敬佩。北周滅北齊時，他南奔至長江以南地區。在那裡，他重新學習慧門（Hui Men），並且對其他學說也有所瞭解。而且，來自北方的僧人在陳朝時，大多不合時宜，只有慧最機智靈活，不落俗套，多與南方人士交往。隋朝統一天下，中原安定后，他便前往京城，參與聽取各種見聞。後來他住在光明寺（Guangming Temple），以高雅的引導而聞名，喜歡安靜隱退，不與不賢之人為友。他神志宏大，氣度高遠，不輕易接受侮辱，必定清除瑕疵。他的志向就是如此。仁壽年間，朝廷下令將舍利送到荊州大興國寺（Daxingguo Temple）的龍潛道場（Longqian Daochang）。過去，隋高祖（Sui Gaozu）還是丞相的時候，曾經路過這座寺廟，遇到一位僧人，兩人深交。當時隋高祖器重他，但沒有理解他的話。等到他登基之後，追憶起當年的情景，下詔徵召那位僧人，但僧人已經去世。於是，隋高祖下令修繕他居住的寺廟，雕刻他以前的房間，所以有了興國龍潛的美名，這些都出自皇帝的詔令，是皇帝特別的旨意。另外，道場前面的步廊自己崩塌了，僧人想要修理，但還沒有開始。等到舍利送到后，準備安放塔基時，巡視四周，只有崩塌的地方，經過測量，其廣狹正好與塔的形狀相符。有見識的人說，這是預先毀壞步廊，用來等待安放塔。到了四月八日，舍利院內忽然起了霧，齋飯後霧就散了，陽光明媚。有一片雲彩像傘蓋一樣，正好在塔的上方，而且還下了細雨，但沒有打濕其他地方。又感應到有野鴨和鶴等鳥在塔上飛旋。還看到云間有紫色的光芒，形狀像花炬。又下起了天花，像雪一樣紛紛落下，但沒有落到地上。後來又將舍利送到吉州發矇寺（Fameng Temple），挖掘了八尺深，獲得豫章板（Yuzhang Board）一條，古磚六枚，銀瓶兩口，得到舍利一枚，放在水上會順著水流轉動。
【English Translation】 English version: Portraits of Mu Linfeng and others, along with portraits of Confucian scholars and officials, were presented to the court. After returning to the temple, he closed the door and devoted himself to cultivation. He was only seen during meal distribution. Soon after, he passed away in the temple.
釋慧最 (Shi Hui Zui, meaning Venerable Hui Zui) was a native of Yingzhou. He initially listened to the Nirvana Sutra in Ye, and because he lectured immediately after hearing it, and his lectures were comprehensive and profound, and his arguments were eloquent and smooth, he was admired and respected by the scholars present. When the Northern Zhou destroyed the Northern Qi, he fled south to the Jiangnan region (south of the Yangtze River). There, he re-studied the Hui Men (Hui Men, meaning Wisdom Gate), and also gained some understanding of other doctrines. Moreover, most of the monks from the north were out of step with the times in the Chen Dynasty, only Hui Zui was witty and flexible, not falling into vulgarity, and interacted with many people in the south. After the Sui Dynasty unified the world and the Central Plains were stable, he went to the capital to participate in listening to various news. Later, he lived in Guangming Temple (Guangming Temple, meaning Bright Light Temple), known for his elegant guidance, and liked to be quiet and reclusive, not befriending those who were not virtuous. He had great ambitions, a lofty demeanor, and would not easily accept insults, and would certainly eliminate flaws. Such was his ambition. During the Renshou era, the imperial court ordered the sending of sarira (舍利, meaning relics) to the Longqian Daochang (龍潛道場, meaning Hidden Dragon Retreat) of Daxingguo Temple (大興國寺, meaning Great Flourishing Nation Temple) in Jingzhou. In the past, when Emperor Gaozu of Sui (隋高祖, Sui Gaozu) was still a chancellor, he once passed by this temple and met a monk, and the two became close friends. At that time, Emperor Gaozu valued him, but did not understand his words. After he ascended the throne, he recalled the situation of that year and issued an edict to summon the monk, but the monk had already passed away. Therefore, Emperor Gaozu ordered the repair of the temple where he lived and the carving of his former rooms, so there was the beautiful name of Xingguo Longqian, which all came from the emperor's edict and was the emperor's special intention. In addition, the porch in front of the Daogchang collapsed on its own, and the monks wanted to repair it, but had not yet started. When the sarira arrived, when preparing to place the pagoda base, after inspecting the surroundings, only the collapsed place, after measurement, its width and narrowness exactly matched the shape of the pagoda. A knowledgeable person said that this was to destroy the porch in advance, to wait for the placement of the pagoda. On April 8th, a fog suddenly rose in the sarira courtyard, and the fog dissipated after the meal, and the sun was shining brightly. A cloud like an umbrella was right above the pagoda, and it was raining lightly, but it did not wet other places. It was also sensed that ducks and cranes and other birds were flying around on the pagoda. Also saw purple light in the clouds, shaped like a flower torch. Also, heavenly flowers fell like snow, but did not fall to the ground. Later, the sarira was sent to Fameng Temple (發矇寺, meaning Enlightenment Temple) in Jizhou, and after digging eight feet deep, a Yuzhang Board (豫章板, meaning Yuzhang Board) was obtained, six ancient bricks, two silver bottles, and one sarira was obtained, which would rotate with the water when placed on the water.
得一寶。體含九采。人不識之。具以聞奏。寺有瑞像。宋大明五年。寺僧法均。夢見金容希世。梵音清遠。因行達於三曲江。見像深潭光浮水上。與太守周湛等接出。計有千斤而輕同數兩。身長六尺四寸。金銅所成。后長沙郡送光趺達都。文帝敕遣還安像所。宛然符合。總高九尺餘。佛衣緣下有梵書十餘字。人初不識。後有西僧。讀云。此迦維羅衛國育王第四女所造也。忽爾失去。乃在此耶。梁天監末。屢放光明照於一室。武帝將請入京。因事遂止。大同七年佛身流汗。其年劉敬宣為賊燒郡。及寺並盡。惟佛堂不及。至於十年像又通汗。湘東王乃迎至江陵祈福放光。十二年還返發矇至寺。放光三日乃止。陳天嘉六年更加莊飾。故世傳其靈異。處處模寫。最躬事頂禮圖于光明。而骨氣雄干。誠為調御之相。今時所輕略故也。后卒于住寺。
釋僧朗。恒州人。少而出俗。希崇正化。附從聽眾。尋繹大論及以雜心。談唱相接歸學同市。入關住空觀寺。復揚講席隨方利安。而仁恕在懷。言笑溫雅。有在其席無悶神心。宏博見知眾所推尚。時有異問素非所覽者。便合掌答云。僧朗學所未通。解惟至此。故英聲大德咸美其識分。不敢蔑其高行也。仁壽置塔。下敕令送舍利于番州。今所謂廣州靈鷲山果實寺寶塔是也。初至州治
【現代漢語翻譯】 現代漢語譯本 得一寶物，其身包含九種色彩。人們不認識它，於是將情況詳細稟告朝廷。寺廟中有一尊瑞像。南朝宋大明五年，寺里的僧人法均夢見一尊金色的佛像，世所罕見，梵音清澈悠遠。於是他前往三曲江尋找，看見佛像在深潭中，光芒浮在水面上。他與太守周湛等人一起將佛像迎出。佛像重達千斤，卻輕如數兩。身長六尺四寸，由金銅鑄成。後來長沙郡將佛像的光趺（佛像的底座）送到都城。文帝下令送回佛像安放之處，與佛像完全吻合。總高度超過九尺。佛像衣緣下有十幾個梵文，起初人們不認識。後來有一位西域僧人，讀出上面的文字說：『這是迦維羅衛國（Kapilavastu）育王（King Ashoka）的第四個女兒所造的。難道是忽然遺失，才在這裡嗎？』梁朝天監末年，佛像屢次放出光明，照亮整個房間。武帝打算迎請佛像入京，但因故未能成行。大同七年，佛身流汗。那一年，劉敬宣作亂，焚燒郡城，寺廟也全部被燒燬，只有佛堂倖免於難。到了大同十年，佛像又再次流汗。湘東王於是將佛像迎至江陵祈福，佛像放出光明。十二年，將佛像送回，揭開覆蓋在佛像上的帷幔，佛像放出光明三天後才停止。陳朝天嘉六年，人們為佛像重新裝飾。所以世間流傳著佛像的靈異事蹟，到處都有人模仿描繪佛像。人們最虔誠地頂禮膜拜，並將佛像放光的情景畫下來。佛像的骨骼氣概雄健剛毅，確實是調御丈夫（Buddha，意為調伏、引導眾生的人）的相貌。現在的人輕視忽略了這些。後來他圓寂于所住的寺廟。 釋僧朗（Shi Senglang），恒州人。年少時就出家，希望崇尚正法。依附於聽法的僧眾，深入研究《大智度論》（Mahaprajnaparamita-sastra）以及《雜心論》（Abhidharmahrdaya）。談論佛法、唱誦經文，前來求學的人如同趕集一樣。他進入關中，住在空觀寺，再次開講佛法，隨處利益安樂眾生。他仁慈寬厚，言語笑容溫和文雅。有他在座，人們不會感到煩悶，精神愉悅。他學識淵博，見解高明，受到大眾的推崇。當時有人提出一些奇怪的問題，是他平時沒有涉獵的，他就合掌回答說：『僧朗所學有限，理解只能到此。』所以，那些聲名遠播、德行高尚的人都讚美他的見識，不敢輕視他的高尚品行。仁壽年間建造佛塔，皇帝下令將舍利（Sarira）送到番州，就是現在廣州靈鷲山果實寺的寶塔。剛到州府時
【English Translation】 English version A treasure was obtained, its body containing nine colors. People did not recognize it, so they reported the situation in detail to the court. There was an auspicious statue in the temple. In the fifth year of the Daming era of the Song Dynasty, a monk named Fajun dreamed of a golden Buddha image, rare in the world, with clear and distant梵音 (Brahma's sound). So he went to Sanqu River to search and saw the statue in a deep pool, with light floating on the water. He and Prefect Zhou Zhan and others welcomed the statue out. The statue weighed a thousand catties, but was as light as several taels. It was six feet four inches tall and made of gold and copper. Later, Changsha Prefecture sent the 光趺 (guangfu, pedestal of the Buddha statue) to the capital. Emperor Wen ordered it to be sent back to the place where the statue was enshrined, and it perfectly matched the statue. The total height was more than nine feet. There were more than ten梵書 (Brahma scripts) under the edge of the Buddha's robe, which people did not recognize at first. Later, a Western monk read the text and said, 'This was made by the fourth daughter of King育王 (King Ashoka) of迦維羅衛國 (Kapilavastu). Could it be that it was suddenly lost and is here?' At the end of the Tianjian era of the Liang Dynasty, the statue repeatedly emitted light, illuminating the entire room. Emperor Wu intended to invite the statue to the capital, but it did not happen due to some reason. In the seventh year of the Datong era, the Buddha's body sweated. In that year, Liu Jingxuan rebelled and burned the prefecture city, and all the temples were burned down, except for the Buddha hall. In the tenth year of the Datong era, the statue sweated again. The Prince of Xiangdong then welcomed the statue to Jiangling to pray for blessings, and the statue emitted light. In the twelfth year, the statue was sent back, and when the veil covering the statue was unveiled, the statue emitted light for three days before stopping. In the sixth year of the Tianjia era of the Chen Dynasty, people redecorated the statue. Therefore, the miraculous deeds of the statue are spread in the world, and people everywhere imitate and depict the statue. People most devoutly prostrate and worship, and paint the scene of the statue emitting light. The statue's bones and spirit are strong and firm, truly the appearance of a調御丈夫 (Buddha, meaning one who tames and guides sentient beings). People today despise and ignore these things. Later, he passed away at the temple where he lived. 釋僧朗 (Shi Senglang) was a native of Hengzhou. He became a monk at a young age, hoping to admire the 正法 (Zhengfa, true Dharma). He attached himself to the listening monks and studied the 大智度論 (Mahaprajnaparamita-sastra) and the 雜心論 (Abhidharmahrdaya) in depth. He discussed the Dharma and chanted scriptures, and people came to study as if they were going to a market. He entered Guanzhong and lived in Kongguan Temple, where he again lectured on the Dharma, benefiting and comforting sentient beings everywhere. He was kind and generous, and his words and smiles were gentle and elegant. With him present, people would not feel bored, and their spirits would be happy. He was knowledgeable and insightful, and was respected by the public. At that time, someone asked some strange questions that he had not usually studied, and he would answer with his palms together, 'Senglang's learning is limited, and his understanding can only reach this far.' Therefore, those who were famous and virtuous praised his knowledge and dared not despise his noble character. During the Renshou era, a pagoda was built, and the emperor ordered the 舍利 (Sarira, relics) to be sent to Fanzhou, which is now the pagoda of Guoshi Temple on Lingjiu Mountain in Guangzhou. When he first arrived at the state government
巡行處所。至果實寺便可安之。寺西對水枕山。荒榛之下掘深六尺。獲石函三枚。二函之內各有銅函。盛二銀像並二銀仙。其一函內有金銀瓶。大小相盛中無舍利。銘云。宋元徽元年建塔。又寺中舊碑云。宋永初元年。天竺沙門僧律。嘗行此處聞鐘磬聲天花滿山因建伽藍。其後有梵僧求那跋摩。來居此寺。曰此山將來必逢菩薩聖主。大弘寶塔。遂同銘之。今朗規度山勢惟此堪置。暗合昔言諒非徒作。事了還京住禪定寺。講習為務。大業末年終於所住。春秋七十有餘矣。
釋慧暢。姓許氏。萊州人也。偏學雜心志存名實。拘滯疆界局約文義。初不信大乘。以言無宗當事同虛誕也。后聞遠公播跡洛陽。學聲遐討。門人山峙時號通明。暢乃疑焉。試往尋造觀其神略。乃見談述高邃冒罔天地。返顧小道狀等游塵。便折挫形神伏聽三載。達解涅槃慨其晚悟。又至京邑仍住凈影。陶思前經師任成業。仁壽置塔。敕送舍利于牟州拒神山寺。帝為山出黃銀。別敕以塔鎮之。用酬恩惠。山在州東五里。昔始皇取石為橋。此山拒而不去。因遂名焉。山南四里有黃銀穴。塔基之處名溫公埠。傳云。昔高齊初。有沙門僧溫。行年七十。道行難測游化為任。曾受梁高供養一十二年。后辭北還行住此埠。創立寺宇因山為號。而虎狼鳥狩繞寺鳴
【現代漢語翻譯】 現代漢語譯本：巡視各處，到達果實寺便可以安定下來。寺廟西邊對著水，枕靠著山。在荒草叢生的地面下挖掘六尺深，發現了三個石函。其中兩個石函內各有銅函，盛放著兩個銀像和兩個銀仙。另一個石函內有金銀瓶，大小瓶互相套著，裡面沒有舍利。石函上銘文寫道：『宋元徽元年建造此塔。』寺中舊碑上也記載：『宋永初元年，天竺沙門僧律曾經來到這裡，聽到鐘磬的聲音，看到天花滿山，因此建造伽藍（寺廟）。』之後有梵僧求那跋摩（Gunabhadra）來此寺居住，說：『這座山將來必定會遇到菩薩聖主，大大弘揚寶塔。』於是共同將這些話銘刻下來。現在朗（某人）考察山勢，認為只有這裡適合安置寶塔，這與以前的預言暗合，想來不是隨便說說而已。事情完畢后回到京城，住在禪定寺，以講習佛法為主要事務。大業末年在此寺圓寂，享年七十多歲。 釋慧暢（Shi Huichang），姓許，是萊州人。他偏愛學習《雜心論》，注重名相和實際，拘泥於疆界劃分，侷限於文字的解釋。起初不相信大乘佛法，認為大乘的言論沒有宗旨，所做的事情如同虛妄。後來聽說遠公（慧遠）在洛陽傳播佛法，聲名遠揚，門人眾多，像山一樣聳立，當時號稱通明。慧暢對此感到疑惑，於是前去拜訪，觀察他的神采和謀略，才發現他的談論高深精妙，涵蓋天地，回頭看看自己所學的小道，就像空中的塵埃一樣微不足道。於是折服了自己的身心，恭敬地聽從教誨三年，通達了涅槃的道理，感嘆自己覺悟太晚。之後又到京城，仍然住在凈影寺，認真思考以前學習的經典，以繼承老師的學業為己任。仁壽年間，朝廷下令建造佛塔，並敕令將舍利送到牟州的拒神山寺。皇帝為這座山捐獻了黃金白銀，並特別下令用佛塔鎮住這座山，用來報答佛恩。拒神山在牟州東邊五里處。過去秦始皇取這裡的石頭建造橋樑，這座山拒絕被移走，因此得名。山南四里處有一個黃銀礦穴。塔基所在的地方名叫溫公埠。傳說過去北齊初期，有一位沙門僧溫（Seng Wen），年過七十，道行高深莫測，以遊歷教化為己任。曾經接受梁武帝的供養十二年。後來辭別南梁返回北方，在此地居住，創立寺廟，並以山的名字命名。老虎、狼和各種鳥類在寺廟周圍鳴叫。
【English Translation】 English version: After inspecting various locations, Guoshi Temple (Fruitful Temple) would be a suitable place to settle. The temple faces water to the west and is backed by mountains. Digging six feet deep beneath the overgrown weeds, three stone caskets were discovered. Within two of the caskets were copper caskets, each containing two silver statues and two silver immortals. In the remaining casket were gold and silver bottles, nested one inside the other, but containing no Sharira (relics). An inscription read: 'This pagoda was built in the first year of the Yuanhui era of the Song Dynasty.' An old stele in the temple also recorded: 'In the first year of the Yongchu era of the Song Dynasty, the Indian Shramana (monk) Seng Lu once came here, heard the sound of bells and chimes, and saw celestial flowers covering the mountain, thus establishing a Sangharama (monastery).' Later, the Indian monk Gunabhadra came to reside in this temple, saying, 'This mountain will surely encounter a Bodhisattva (enlightened being) and a sagely ruler in the future, who will greatly promote the pagoda.' So they jointly inscribed these words. Now, Lang (a person's name) assesses the mountain's terrain and believes that only this place is suitable for placing the pagoda, which coincides with the previous prophecy, suggesting it is not merely a casual statement. After completing the task, he returned to the capital and resided in Chan Ding Temple (Samadhi Temple), focusing on lecturing and studying the Dharma. He passed away at the end of the Daye era at the temple where he resided, at the age of seventy-odd years. Shi Huichang (釋慧暢), whose surname was Xu, was a native of Laizhou. He favored studying the Abhidharmasamuccaya, emphasizing names and realities, adhering to boundaries, and being confined to the interpretation of texts. Initially, he did not believe in Mahayana Buddhism, considering its teachings to be without purpose and its actions to be like illusions. Later, he heard that Yuan Gong (Huiyuan) was propagating the Dharma in Luoyang, and his reputation was far-reaching. His disciples were numerous, standing like mountains, and were known as Tongming at the time. Huichang was skeptical of this, so he went to visit and observe his spirit and strategies. He then realized that his discussions were profound and subtle, encompassing heaven and earth, and looking back at the minor paths he had learned, they were as insignificant as dust in the air. Therefore, he subdued his mind and body, respectfully listening to his teachings for three years, and understood the principles of Nirvana, regretting his late awakening. Later, he went to the capital and still resided in Jingying Temple, diligently contemplating the scriptures he had studied before, taking it as his responsibility to inherit his teacher's legacy. During the Renshou era, the imperial court ordered the construction of pagodas and decreed that Sharira (relics) be sent to Jushen Mountain Temple in Muzhou. The emperor donated gold and silver for this mountain and specially ordered that the pagoda be used to suppress the mountain, in order to repay the Buddha's grace. Jushen Mountain is located five miles east of Muzhou. In the past, when Qin Shi Huang took stones from here to build bridges, this mountain refused to be moved, hence the name. Four miles south of the mountain, there is a yellow silver mine. The place where the pagoda base is located is called Wengong Bu. Legend has it that in the early Northern Qi Dynasty, there was a Shramana (monk) Seng Wen, over seventy years old, whose practice was unfathomable, and he took wandering and teaching as his duty. He had received offerings from Emperor Wu of Liang for twelve years. Later, he bid farewell to Southern Liang and returned to the north, residing in this place, establishing a temple, and naming it after the mountain. Tigers, wolves, and various birds cried around the temple.
吼。似若怖溫。溫出戶語曰。汝是畜生十惡所感。吾是人道十善所招。罪福天懸何勞於我。汝宜速去。既聞斯及。於是鳥狩永絕此山。而溫身長七尺威儀怯人。眉長尺餘垂蔽其面。欲有所睹以手褰之。故至於今雖有寺號。而俗猶呼為溫公埠焉。暢安處事了還返京寺。綜習前業終世不出。言問慶弔亦所不行。預知其亡。清浴其體端坐待卒。至期奄逝。春秋七十有餘矣。
續高僧傳卷第十 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十一
大唐西明寺沙門釋道宣撰
義解篇七 正紀十二 附見五
隋渤海沙門釋志念傳一
隋西京日嚴道場釋智矩傳二(慧感 慧賾)
隋西京靜法道場釋慧海傳三
隋西京日嚴道場釋辯義傳四
隋西京日嚴道場釋明舜傳五(慧相)
隋西京禪定道場釋智梵傳六
隋終南山至相道場釋𩇕淵傳七
唐京師勝光寺釋道宗傳八
唐京師慈門寺釋普曠傳九
唐京師大莊嚴寺釋保恭傳十
唐京師大興善寺釋法侃傳十一(道撫)
唐京師延興寺釋吉藏傳十二(慧遠)
釋志念。俗緣陳氏。冀州信都人。其先穎川寔蕃之後胤也。因官而居河朔焉。念冰清表志嶽峙澄神。俊
【現代漢語翻譯】 現代漢語譯本 『吼』。好像是野獸的叫聲。溫（人名）從屋裡出來說：『你是畜生，受十惡業報所感；我是人，行十善業所招。罪與福有天壤之別，何必來煩擾我？你還是快走吧。』那野獸聽了這些話，於是打獵的人和野獸就永遠從這座山消失了。而溫（人名）身高七尺，威嚴讓人害怕，眉毛長一尺多，垂下來遮住他的臉。想要看東西的時候就用手撩起眉毛。所以直到今天，雖然有寺廟，但民間還是稱那個地方為溫公埠。暢安（人名）處理完事情后返回京城的寺廟，繼續學習以前的功課，終身不出寺廟。不參與問候慶弔等俗事。預先知道自己將要去世，就沐浴身體，端坐著等待去世。到了預定的時間就安然去世了，享年七十多歲。
《續高僧傳》卷第十 《大正藏》第 50 冊 No. 2060 《續高僧傳》
《續高僧傳》卷第十一
大唐西明寺沙門釋道宣 撰
義解篇七 正紀十二 附見五
隋渤海沙門釋志念傳一
隋西京日嚴道場釋智矩傳二(慧感（人名） 慧賾（人名）)
隋西京靜法道場釋慧海傳三
隋西京日嚴道場釋辯義傳四
隋西京日嚴道場釋明舜傳五(慧相（人名）)
隋西京禪定道場釋智梵傳六
隋終南山至相道場釋𩇕淵傳七
唐京師勝光寺釋道宗傳八
唐京師慈門寺釋普曠傳九
唐京師大莊嚴寺釋保恭傳十
唐京師大興善寺釋法侃傳十一(道撫（人名）)
唐京師延興寺釋吉藏傳十二(慧遠（人名）)
釋志念（人名），俗家姓陳，是冀州信都人。他的祖先是穎川陳寔（人名）的後代。因為做官而居住在河朔。志念（人名）品行高潔，志向像山一樣堅定，精神清明，才華出衆。
【English Translation】 English version 'Roar.' It sounded like the cry of a wild beast. Wen (personal name) came out of the house and said, 'You are a beast, influenced by the retribution of the ten evils; I am a human, summoned by the practice of the ten virtues. Sin and fortune are as different as heaven and earth, why bother me? You should leave quickly.' Upon hearing these words, hunters and beasts forever disappeared from this mountain. And Wen (personal name) was seven feet tall, his majesty frightening, his eyebrows more than a foot long, hanging down and covering his face. When he wanted to see something, he would lift his eyebrows with his hand. Therefore, even today, although there is a temple, the common people still call that place Wengong Bu. Chang'an (personal name) returned to the temple in the capital after finishing his affairs, continued to study his previous lessons, and never left the temple for the rest of his life. He did not participate in worldly matters such as greetings and condolences. Knowing in advance that he was about to pass away, he bathed his body, sat upright, and waited for his death. He passed away peacefully at the appointed time, at the age of seventy-odd years.
Continued Biographies of Eminent Monks, Volume 10 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 11
Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Chapter 7 on Interpretation of Meaning, Section 12 on Proper Records, Appendix 5
Biography of Shramana Shi Zhinian of Bohai in the Sui Dynasty, Part 1
Biography of Shi Zhiju of Riyan Daochang in Xijing of the Sui Dynasty, Part 2 (Huigan (personal name), Huize (personal name))
Biography of Shi Huihai of Jingfa Daochang in Xijing of the Sui Dynasty, Part 3
Biography of Shi Bianyi of Riyan Daochang in Xijing of the Sui Dynasty, Part 4
Biography of Shi Mingshun of Riyan Daochang in Xijing of the Sui Dynasty, Part 5 (Huixiang (personal name))
Biography of Shi Zhifan of Chan Ding Daochang in Xijing of the Sui Dynasty, Part 6
Biography of Shi Yuanyuan of Zhixiang Daochang on Zhongnan Mountain in the Sui Dynasty, Part 7
Biography of Shi Daozong of Shengguang Temple in the Tang Dynasty, Part 8
Biography of Shi Pukuang of Cimen Temple in the Tang Dynasty, Part 9
Biography of Shi Baogong of Dazhuangyan Temple in the Tang Dynasty, Part 10
Biography of Shi Fakan of Daxingshan Temple in the Tang Dynasty, Part 11 (Daofu (personal name))
Biography of Shi Jizang of Yanxing Temple in the Tang Dynasty, Part 12 (Huiyuan (personal name))
Shi Zhinian (personal name), whose lay surname was Chen, was a native of Xindu in Jizhou. His ancestors were descendants of Chen Shi (personal name) of Yingchuan. He resided in Hebei because of his official position. Zhinian (personal name) had a pure character, a firm will like a mountain, a clear spirit, and outstanding talent.
朗絕倫觀方在慮。爰至受具問道鄴都。有道長法師精通智論。為學者之宗。乃荷箱從聽經于數載。便與當席擅名。所謂誕禮休繼等。一期俊列連衡齊德。意謂解非滿抱終於蓋棺。乃游諸講肆。備探沖奧務盡幽賾。又詣道寵法師。學十地論。聽始知終聞同先覽。于即道王河北。流聞西秦有高昌國慧嵩法師。統解小乘。世號毗曇孔子。學匡天下眾侶塵隨。沙門道猷智洪晃覺散魏等。並稱席中杞梓慧苑琳瑯。念顧眄從之。成名猷上。皆博通玄極堪為物依。乃旋踵本鄉將弘法澤。時刺史任城王彥。帝之介弟。情附虛宗。既屬念還為張法會。與僧瓊法師。對揚道化。盛啟本情雙演二論。前開智度后發雜心。岠對勍鋒無非喪膽。時州都沙門法繼者。兩河俊士燕魏高僧。居坐謂唸曰。觀弟幼年慧悟超邁若斯。必大教由興。名垂不朽也。于即頻弘二論一十餘年。學觀霞開。談林霧結。齊運移歷周毀釋經。遂乃逃迸海隅同塵素服。重尋小論亟動天機。疑慮廓銷佇聆明運。值隋國創興佛日還復。敕訪之始即預出家。而包蘊迦延未遑敷述。至開皇四年。謂弟沙門志湛曰。吾窮冠小乘。自揣與羅漢齊鑣也。但時未至故且斂翮耳。湛夙餐法味。欣其告及。以事達明彥法師。彥成實元緒素重念名。與門人洪該等三百餘人。躬事邀延闡開心論。遂騁垂
【現代漢語翻譯】 朗絕倫觀方在慮（Lang Juelun Guanfang Zailv）：朗絕倫觀察四方，深思熟慮。 爰至受具問道鄴都（Yuan Zhi Shouju Wenda Yedu）：於是前往鄴都受具足戒，並請教佛法。 有道長法師精通智論（You Daochang Fashi Jingtong Zhilun）：有道長法師精通《智度論》（Mahaprajnaparamita-sastra）。 為學者之宗（Wei Xuezhe Zhi Zong）：是學者的宗師。 乃荷箱從聽經于數載（Nai He Xiang Cong Tingjing Yu Shuzai）：於是揹著書箱跟隨他聽經數年。 便與當席擅名（Bian Yu Dang Xi Shann Ming）：便在聽經的座席上享有盛名。 所謂誕禮休繼等（Suowei Danli Xiuji Deng）：例如誕禮、休繼等。 一期俊列連衡齊德（Yiqi Junlie Lianheng Qide）：都是一時俊傑，才德兼備。 意謂解非滿抱終於蓋棺（Yiwei Jie Fei Man Bao Zhongyu Gaiguan）：認為對佛法的理解並非滿腹經綸，直到蓋棺定論才能知曉。 乃游諸講肆（Nai You Zhu Jiangsi）：於是遊歷各處講堂。 備探沖奧務盡幽賾（Bei Tan Chong Ao Wu Jin Youze）：廣泛探究深奧的佛理，務求窮盡幽深玄妙之處。 又詣道寵法師（You Yi Daochong Fashi）：又前往道寵法師處。 學十地論（Xue Shidi Lun）：學習《十地論》（Dasabhumika-sastra）。 聽始知終聞同先覽（Ting Shi Zhi Zhong Wen Tong Xianlan）：聽聞之後，從頭到尾都理解了，如同事先看過一樣。 于即道王河北（Yu Ji Dao Wang Hebei）：於是在河北弘揚佛法。 流聞西秦有高昌國慧嵩法師（Liu Wen Xiqin You Gaochang Guo Huisong Fashi）：聽說西秦有高昌國的慧嵩法師。 統解小乘（Tong Jie Xiaocheng）：全面理解小乘佛教。 世號毗曇孔子（Shi Hao Pitan Kongzi）：世人稱他為『毗曇孔子』（Abhidharma Confucius）。 學匡天下眾侶塵隨（Xue Kuang Tianxia Zhonglu Chen Sui）：學習的人遍佈天下，如同塵土般跟隨。 沙門道猷智洪晃覺散魏等（Shamen Daoyou Zhihong Huangjue Sanwei Deng）：沙門道猷、智洪、晃覺、散魏等。 並稱席中杞梓慧苑琳瑯（Bingcheng Xizhong Qizi Huiyuan Linlang）：都被稱為座中的棟樑之才，智慧之苑中的美玉。 念顧眄從之（Nian Gujian Cong Zhi）：念法師考慮再三，決定跟隨他學習。 成名猷上（Cheng Ming You Shang）：成就的名聲在道猷之上。 皆博通玄極堪為物依（Jie Botong Xuanji Kan Wei Wu Yi）：都博通玄妙至理，堪為人們所依靠。 乃旋踵本鄉將弘法澤（Nai Xuanzhong Benxiang Jiang Hong Fazhe）：於是返回家鄉，準備弘揚佛法。 時刺史任城王彥（Shi Cishi Rencheng Wang Yan）：當時刺史是任城王彥。 帝之介弟（Di Zhi Jiedi）：是皇帝的弟弟。 情附虛宗（Qing Fu Xuzong）：情感傾向於佛教。 既屬念還為張法會（Ji Shu Nian Huan Wei Zhang Fahui）：既然念法師回來了，就為他舉辦了法會。 與僧瓊法師（Yu Seng Qiong Fashi）：與僧瓊法師。 對揚道化（Dui Yang Daohua）：一起弘揚佛法。 盛啟本情雙演二論（Sheng Qi Ben Qing Shuang Yan Er Lun）：充分表達自己的心意，同時宣講《智度論》和《雜心論》（Abhidharmahrdaya-sastra）。 前開智度后發雜心（Qian Kai Zhidu Hou Fa Zaxin）：先講《智度論》，后講《雜心論》。 岠對勍鋒無非喪膽（Ju Dui Qingfeng Wu Fei Sangdan）：面對強大的對手，無不喪膽。 時州都沙門法繼者（Shi Zhoudu Shamen Faji Zhe）：當時州都沙門法繼。 兩河俊士燕魏高僧（Lianghe Junshi Yanwei Gaoseng）：是兩河地區的俊傑，燕魏地區的高僧。 居坐謂唸曰（Ju Zuo Wei Nian Yue）：坐在座位上對念法師說。 觀弟幼年慧悟超邁若斯（Guan Di Younian Huiwu Chao Mai Ruosi）：『看你年紀輕輕，智慧領悟就如此超群。』 必大教由興（Bi Dajiao You Xing）：『必定能使佛教大興。』 名垂不朽也（Ming Chui Bu Xiu Ye）：『名垂不朽啊！』 于即頻弘二論一十餘年（Yu Ji Pin Hong Er Lun Yishi Yu Nian）：於是頻繁地弘揚《智度論》和《雜心論》十餘年。 學觀霞開（Xue Guan Xia Kai）：學習的人如同雲霞般散開。 談林霧結（Tan Lin Wu Jie）：講經說法如同霧氣般凝聚。 齊運移歷周毀釋經（Qi Yun Yi Li Zhou Hui Shi Jing）：齊朝的國運衰落，周朝毀壞佛經。 遂乃逃迸海隅同塵素服（Sui Nai Taobeng Haiyu Tong Chen Su Fu）：於是逃到海邊，與平民百姓一樣穿著樸素的衣服。 重尋小論亟動天機（Chong Xun Xiaolun Ji Dong Tianji）：重新研究小乘論典，希望能觸動天機。 疑慮廓銷佇聆明運（Yilu Kuoxiao Zhu Ling Mingyun）：疑慮完全消除，等待著光明的命運。 值隋國創興佛日還復（Zhi Sui Guo Chuangxing Fori Huanfu）：正值隋朝建立，佛教重新興盛。 敕訪之始即預出家（Chi Fang Zhi Shi Ji Yu Chujia）：皇帝下令尋找他，才知道他早已出家。 而包蘊迦延未遑敷述（Er Bao Yun Jiayan Wei Huang Fushu）：雖然心中蘊藏著迦旃延（Katyayana）的智慧，但還沒有來得及闡述。 至開皇四年（Zhi Kaihuang Sinian）：到了開皇四年。 謂弟沙門志湛曰（Wei Di Shamen Zhizhan Yue）：對他的弟弟沙門志湛說。 吾窮冠小乘（Wu Qiong Guan Xiaocheng）：『我精通小乘佛教。』 自揣與羅漢齊鑣也（Zi Chuai Yu Luohan Qi Biao Ye）：『自己衡量，可以與阿羅漢（Arhat）並駕齊驅。』 但時未至故且斂翮耳（Dan Shi Wei Zhi Gu Qie Lianhe Er）：『只是時機未到，所以暫時收斂羽翼罷了。』 湛夙餐法味（Zhan Su Can Fawi）：志湛早就領略了佛法的滋味。 欣其告及（Xin Qi Gao Ji）：很高興他告訴自己這些。 以事達明彥法師（Yi Shi Da Mingyan Fashi）：把這件事告訴了明彥法師。 彥成實元緒素重念名（Yan Chengshi Yuanxu Su Zhong Nian Ming）：明彥法師是成實宗（Satyasiddhi-nikaya）的元老，一向器重念法師的名聲。 與門人洪該等三百餘人（Yu Menren Honggai Deng Sanbai Yuren）：與門人洪該等三百餘人。 躬事邀延闡開心論（Gongshi Yaoyan Chan Kai Xin Lun）：親自邀請他來闡釋《開心論》（Kaixin Lun）。 遂騁垂（Sui Cheng Chui）：於是盡情地發揮。
【English Translation】 Lang Juelun Guanfang Zailv: Lang Juelun observed the four directions and pondered deeply. Yuan Zhi Shouju Wenda Yedu: Thereupon, he went to Yedu to receive the full precepts and inquire about the Dharma. You Daochang Fashi Jingtong Zhilun: There was Dharma Master Daochang who was proficient in the Mahaprajnaparamita-sastra (Zhilun). Wei Xuezhe Zhi Zong: He was the master of scholars. Nai He Xiang Cong Tingjing Yu Shuzai: Thereupon, he carried his book box and followed him to listen to the scriptures for several years. Bian Yu Dang Xi Shann Ming: He then enjoyed a great reputation in the assembly. Suowei Danli Xiuji Deng: Such as Danli, Xiuji, and others. Yiqi Junlie Lianheng Qide: They were all outstanding talents of the time, possessing both talent and virtue. Yiwei Jie Fei Man Bao Zhongyu Gaiguan: He believed that the understanding of the Dharma was not merely about having a bellyful of knowledge, but only known at the final judgement. Nai You Zhu Jiangsi: Thereupon, he traveled to various lecture halls. Bei Tan Chong Ao Wu Jin Youze: He extensively explored the profound Buddhist principles, striving to exhaust the deep and mysterious aspects. You Yi Daochong Fashi: He also went to Dharma Master Daochong. Xue Shidi Lun: To study the Dasabhumika-sastra (Shidi Lun). Ting Shi Zhi Zhong Wen Tong Xianlan: After listening, he understood it from beginning to end, as if he had seen it beforehand. Yu Ji Dao Wang Hebei: Thereupon, he propagated the Dharma in Hebei. Liu Wen Xiqin You Gaochang Guo Huisong Fashi: It was heard that in Xiqin there was Dharma Master Huisong from Gaochang. Tong Jie Xiaocheng: Who comprehensively understood the Hinayana Buddhism. Shi Hao Pitan Kongzi: The world called him 'Abhidharma Confucius' (Pitan Kongzi). Xue Kuang Tianxia Zhonglu Chen Sui: Those who studied with him were all over the world, following like dust. Shamen Daoyou Zhihong Huangjue Sanwei Deng: The monks Daoyou, Zhihong, Huangjue, Sanwei, and others. Bingcheng Xizhong Qizi Huiyuan Linlang: Were all called the pillars of the assembly, the beautiful jade in the garden of wisdom. Nian Gujian Cong Zhi: Dharma Master Nian considered it again and again and decided to follow him to study. Cheng Ming You Shang: His achieved reputation was above Daoyou. Jie Botong Xuanji Kan Wei Wu Yi: They were all well-versed in profound principles and could be relied upon by people. Nai Xuanzhong Benxiang Jiang Hong Fazhe: Thereupon, he returned to his hometown, preparing to propagate the Dharma. Shi Cishi Rencheng Wang Yan: At that time, the governor was Rencheng Wang Yan. Di Zhi Jiedi: He was the emperor's younger brother. Qing Fu Xuzong: His emotions leaned towards Buddhism. Ji Shu Nian Huan Wei Zhang Fahui: Since Dharma Master Nian had returned, he held a Dharma assembly for him. Yu Seng Qiong Fashi: With Dharma Master Seng Qiong. Dui Yang Daohua: Together they propagated the Dharma. Sheng Qi Ben Qing Shuang Yan Er Lun: Fully expressing their own intentions, while expounding the Mahaprajnaparamita-sastra and the Abhidharmahrdaya-sastra (Zaxin Lun). Qian Kai Zhidu Hou Fa Zaxin: First lecturing on the Mahaprajnaparamita-sastra, then lecturing on the Abhidharmahrdaya-sastra. Ju Dui Qingfeng Wu Fei Sangdan: Facing powerful opponents, none did not lose their courage. Shi Zhoudu Shamen Faji Zhe: At that time, the monk Faji of Zhoudu. Lianghe Junshi Yanwei Gaoseng: Was a talented person from the Lianghe area, a high monk from the Yanwei area. Ju Zuo Wei Nian Yue: Sitting in his seat, he said to Dharma Master Nian. Guan Di Younian Huiwu Chao Mai Ruosi: 'Seeing that you are so young, your wisdom and understanding are so outstanding.' Bi Dajiao You Xing: 'You will surely make Buddhism flourish.' Ming Chui Bu Xiu Ye: 'Your name will be immortal!' Yu Ji Pin Hong Er Lun Yishi Yu Nian: Thereupon, he frequently propagated the Mahaprajnaparamita-sastra and the Abhidharmahrdaya-sastra for more than ten years. Xue Guan Xia Kai: Those who studied were like clouds scattering. Tan Lin Wu Jie: The lectures were like fog gathering. Qi Yun Yi Li Zhou Hui Shi Jing: The Qi dynasty declined, and the Zhou dynasty destroyed Buddhist scriptures. Sui Nai Taobeng Haiyu Tong Chen Su Fu: Thereupon, he fled to the seaside, wearing plain clothes like ordinary people. Chong Xun Xiaolun Ji Dong Tianji: He re-studied the Hinayana treatises, hoping to touch the divine will. Yilu Kuoxiao Zhu Ling Mingyun: Doubts were completely eliminated, waiting for a bright destiny. Zhi Sui Guo Chuangxing Fori Huanfu: It was the time when the Sui dynasty was established, and Buddhism was revived. Chi Fang Zhi Shi Ji Yu Chujia: The emperor ordered to find him, only to find out that he had already become a monk. Er Bao Yun Jiayan Wei Huang Fushu: Although he possessed the wisdom of Katyayana (Jiayan), he had not yet had time to elaborate on it. Zhi Kaihuang Sinian: In the fourth year of Kaihuang. Wei Di Shamen Zhizhan Yue: He said to his younger brother, the monk Zhizhan. Wu Qiong Guan Xiaocheng: 'I am proficient in Hinayana Buddhism.' Zi Chuai Yu Luohan Qi Biao Ye: 'I estimate that I can be on par with an Arhat (Luohan).' Dan Shi Wei Zhi Gu Qie Lianhe Er: 'But the time has not yet come, so I will temporarily restrain my wings.' Zhan Su Can Fawi: Zhizhan had long tasted the flavor of the Dharma. Xin Qi Gao Ji: He was very happy that he told him this. Yi Shi Da Mingyan Fashi: He told Dharma Master Mingyan about this. Yan Chengshi Yuanxu Su Zhong Nian Ming: Dharma Master Mingyan was a veteran of the Satyasiddhi-nikaya (Chengshi Zong) and had always valued Dharma Master Nian's reputation. Yu Menren Honggai Deng Sanbai Yuren: With his disciples Honggai and others, more than three hundred people. Gongshi Yaoyan Chan Kai Xin Lun: He personally invited him to expound the Kaixin Lun. Sui Cheng Chui: Thereupon, he gave full play to his abilities.
天之翼。弘蓋世之功。俯仰應機披圖廣論。名味之聚緣重之識。卷舒夐古之下。立廢終窮之前。大義千有餘條併爲軌導。至如迦延本經傳謬來久。業揵度中脫落四紙。諸師講解曾無異尋。念推測上下懸續其文。理會詞聯皆符前作。初未之悟也。后江左傳本。取勘遺蹤。校念所作片無增減。時為不測之人焉。撰迦延雜心論疏及廣鈔各九卷。盛行於世。受學者數百人。如汲郡洪該。趙郡法懿。漳濱懷正。襄國道深。魏郡慧休。河間圓粲。俊儀善住。汝南慧凝。高城道照。洛壽明儒。海岱圓常。上谷慧藏。並蘭菊齊芳踵武傳業。關河濟洽二十餘年。隋漢王諒作鎮晉陽。班條衛冀搜選名德預有弘宣。念與門學四百餘人。奉禮西並將承王供。諒乃于宮城之內更筑子城。安置靈塔別造精舍。名為內城寺。引念居之。開義寺是也。勞問殷至特加尤禮。又令上開府咨議參軍王頗宣教云。寡人備是帝子民父。蒞政此蕃。召請法師等遠來降趾。道不虛運必藉人弘。正欲闡揚佛教使慧日清朗兆庶蒙賴法之力也。宜銓舉業長者。可於大興國寺宣揚正法。當即大眾還推念焉。既預經綸即弘敷訓。先舉大論末演小乘。辯注若飛流。聲暢如天鼓。三乘並騖四部填堙。其知名者。則慧達法景法楞十力圓經法達智起僧鸞僧藏靜觀寶超神素道杰等五百餘人。
並九土揚名五乘馳德。精窮內外御化一方。銷鄙吝于筵中。斷封疑于理際。仁壽二年獻後背世。有詔追王入輔。王乃集僧曰。今須法師一人神解高第者可共寡人入朝。擬抗論京華傳風道俗。眾皆相顧未之有對。王曰。如今所觀念法師堪臨此選。遂與同行。既達京師。禪林創講。王自為檀越經營法祀。念登座震吼四答冰消。清論徐轉群疑潛遣。由是門人慕義千計盈堂。遂使義窟經笥九衢同軌。百有餘日盛啟未聞。王又與念同還並部。晉陽學眾佇想來儀。王又出教令。于寶基寺開授。方面千里法座輟音。執卷承旨相趨階位。會隋高晏駕。中外相疑。漢王列境舉兵鯨鯢海陸。念乘釁還里。與沙門明空等講宣二論。紹業滄溟望風總集。大業之始載蕩妖氛。招引義學充諸慧日。屢詔往徴。頻辭不赴。以大業四年卒于滄土。時年七十有四。渤海太守金紫光祿大夫歷陽公宋元亮。及諸緇素。若喪厥親。為之建塔。益州福成寺道基法師。慧解通徴祖習有所。乃為之行狀。援引今古。文質存焉。
釋智矩。姓吳氏。吳郡人。性矜莊。善機會。美容貌。雅為眾表。又善草隸偏愛文章。每值名賓輒屬興綴采。鋪詞橫錦勇思霏霜。而儀軌憲司未沿流俗。初聽興皇朗公講。討窮深致學冠時雄。而神氣高標在物峰出。威儀庠序容止端隆。雖寢
【現代漢語翻譯】 現代漢語譯本：他（指道念法師）的名聲傳遍九州，五乘之德廣為流傳。他精通佛法內外，以佛法教化一方。在宴席中消除人們的鄙吝，在義理上斷除人們的疑惑。仁壽二年，獻后（指隋文帝的皇后獨孤伽羅）去世，隋文帝下詔追封道念法師為王，讓他入朝輔政。道念法師於是召集僧眾說：『現在需要一位佛法精深、智慧超群的法師，與我一同入朝。準備在京城與各方人士辯論佛法，傳播佛法于僧俗大眾。』眾僧互相觀望，沒有人迴應。道念法師說：『如今看來，念法師可以勝任這個選擇。』於是與他一同前往。到達京城后，在禪林開創講壇。王（指追封的王）親自作為檀越（施主），經營法事。道念法師登上法座，聲音洪亮如雷，四方辯論之聲頓時消散。他清明的論述緩緩展開，各種疑問悄然消解。因此，仰慕他義理的門人成千上萬，擠滿了殿堂。使得義學之風盛行，經書典籍在京城各處流傳。一百多天以來，講座盛況空前。王又與道念法師一同返回并州。晉陽的學眾翹首以盼他們的到來。王又頒佈教令，在寶基寺開設講座。方圓千里之內的人都來聽法，法座上的聲音從未停止。人們拿著經卷，爭相聽從他的教誨。恰逢隋煬帝去世，朝廷內外互相猜疑。漢王（指李淵）佔據地盤，起兵作亂，像鯨魚一樣在海陸上興風作浪。道念法師趁機返回家鄉，與沙門明空等人講授二論（指《中論》和《十二門論》）。紹業（指隋煬帝的孫子楊侗）在滄溟一帶招兵買馬，希望得到他們的支援。大業之初，朝廷掃蕩妖氛，招引義學之士，充實各地的慧日（指佛法）。朝廷多次下詔徵召道念法師，他多次推辭不赴。在大業四年，道念法師在滄土去世，享年七十四歲。渤海太守、金紫光祿大夫、歷陽公宋元亮，以及各地的僧俗信眾，都像失去了親人一樣悲痛，為他建造佛塔。益州福成寺的道基法師，智慧通達，對祖師的教義有所領悟，於是為他撰寫行狀，援引古今事例，文采和內容兼備。 釋智矩，姓吳，是吳郡人。他天性莊重，善於把握機會，容貌俊美，在眾人中非常出衆。他又擅長草書和隸書，特別喜愛文章。每當遇到名貴的客人，總是即興創作，文采飛揚，辭藻華麗，才思敏捷。然而，他的儀容舉止卻不拘泥於世俗。起初，他聽興皇朗公講經，深入研究，學識在當時堪稱雄杰。他的神采高遠，像山峰一樣突出。他的威儀莊重，舉止端正。即使在睡覺時，
【English Translation】 English version: His (referring to Dharma Master Daonian) name spread throughout the nine provinces, and the virtues of the Five Vehicles were widely disseminated. He was proficient in both internal and external aspects of Buddhism, and he transformed one region with the Dharma. He eliminated people's stinginess at banquets and resolved their doubts in reasoning. In the second year of Renshou (602 AD), after Empress Xian (Empress Dugu Qieluo, wife of Emperor Wen of Sui) passed away, Emperor Wen of Sui issued an edict posthumously conferring the title of 'King' upon Dharma Master Daonian and summoned him to the court to assist in governance. Dharma Master Daonian then gathered the monks and said, 'Now we need a Dharma Master with profound Dharma knowledge and outstanding wisdom to go to the court with me. We plan to debate the Dharma with various parties in the capital and spread the Dharma to both monastics and laypeople.' The monks looked at each other, and no one responded. Dharma Master Daonian said, 'It seems that Dharma Master Nian is qualified for this selection.' So he went with him. After arriving in the capital, he established a lecture hall in the Chan forest. The King (the posthumously conferred King) personally acted as a Danapati (patron) and managed the Dharma ceremonies. Dharma Master Daonian ascended the Dharma seat, and his voice was as loud as thunder, and the voices of debate from all directions immediately dissipated. His clear exposition unfolded slowly, and various doubts were quietly resolved. Therefore, tens of thousands of disciples who admired his teachings filled the halls. This led to the prevalence of righteous learning, and scriptures and texts circulated throughout the capital. For more than a hundred days, the lectures were unprecedentedly grand. The King and Dharma Master Daonian returned to Bingzhou together. The students in Jinyang eagerly awaited their arrival. The King then issued an edict to open a lecture hall at Baoji Temple. People from within a thousand miles came to listen to the Dharma, and the voice on the Dharma seat never stopped. People held scriptures and rushed to listen to his teachings. It happened that Emperor Yang of Sui passed away, and the court was filled with suspicion. The King of Han (Li Yuan) occupied territory and raised troops, causing chaos on land and sea like a whale. Dharma Master Daonian took the opportunity to return to his hometown and lectured on the Two Treatises (Madhyamaka-karika and Dvadasanikaya-sastra) with the Shramana Mingkong and others. Shaoye (Yang Tong, grandson of Emperor Yang of Sui) recruited troops in the Cangming area, hoping to gain their support. At the beginning of the Daye era, the court swept away the evil atmosphere, recruited righteous scholars, and enriched the wisdom of various places. The court repeatedly issued edicts to summon Dharma Master Daonian, but he repeatedly declined to go. In the fourth year of Daye (608 AD), Dharma Master Daonian passed away in Cangtu at the age of seventy-four. Song Yuanliang, the prefect of Bohai, Grand Master of Gold and Purple, and Duke of Liyang, as well as monks and laypeople from various places, were as grieved as if they had lost a loved one and built a pagoda for him. Dharma Master Daoji of Fucheng Temple in Yizhou, with his wisdom and understanding of the teachings of the patriarchs, wrote a biography for him, citing examples from ancient and modern times, with both literary quality and substance. 釋智矩 (Shi Zhiju), whose surname was Wu, was a native of Wujun. He was naturally dignified, good at seizing opportunities, and handsome in appearance, standing out among the crowd. He was also skilled in cursive and clerical script and especially loved literature. Whenever he met distinguished guests, he would improvise, his writing was brilliant, his words were gorgeous, and his thoughts were quick. However, his demeanor and behavior were not confined to worldly customs. Initially, he listened to the lectures of Xinghuang Langgong, studied deeply, and his knowledge was outstanding at the time. His spirit was lofty, standing out like a mountain peak. His demeanor was dignified, and his behavior was upright. Even when sleeping,
處虛閑立操無改。有人私覘兩月徒行。空野攝衣無見抄反。欣其謹慎故重敘之。講四論大品。洞開幽府鏡識宗歸。披釋金陵望風頓怯。吐納機辯適對當時。弘匠浙東。砥礪前學。致使禹穴西騖成器極繁。末于故都建初寺又講三論。常聽百人。蔣州刺史武山公郭演。隋之良宰。創蒞南蕃。奉敬咨謁降情歸禁。隋煬往鎮楊越。采拔英靈。矩既譽洽東甌名流西楚。徴居慧日處以異倫。而執志出羣言成世則。欲使道張帝里學潤秦川。開皇十九年更移關壤敕住京都之日嚴寺。供由晉國。教問隆繁置以華房。朋以明德一期俊傑。並是四海搜揚矩。特立清秀不偶群侶。覃思幽尋無微不討。外辭以疾內寔旁通。業競六時研精九部。才有昏昧覽興賦詩。時暫闋余便觀流略。制中論疏止解偈文。青目所銷鄙而輕削。每講談敘清攉宗致。雅涉曇影之風。義窟文鋒。頗懷洪偃之量。時有同師沙門吉藏者。學本興皇。威名相架文藻橫逸。矩實過之。所以每講敘王皆制新序。詞各不同。京華德望餐附味道者殷矣。而性罕外狎。課力逞詞。自非眾集未曾瞻覿。以大業二年正月卒于寺房。春秋七十有二。葬京郊之南。門人慧感慧賾。親承嘉誨詢處有歸。後於江之左右所在通化。各領門侶眾出百人。傳嗣宗績不爽遺緒。
釋慧海。姓張氏。河東虞鄉
【現代漢語翻譯】 現代漢語譯本： 他安處於虛靜，操守不變。有人暗中觀察他兩個月，卻一無所獲。他身處空曠的原野，整理衣物，不讓人看見任何違規之處。我欣賞他的謹慎，所以再次敘述他的事蹟。他講授《四論》和《大品般若經》，洞開深奧的義理之府，像鏡子一樣照見宗門的歸宿。他披講經論，使得金陵一帶的人望風而怯。他的言談機智善辯，恰如其分地應對當時的情況。他作為弘揚佛法的匠人，在浙東砥礪前人的學說，以至於禹穴一帶的人都爭相學習，成就極多。後來在故都的建初寺，他又講授《三論》，常常有上百人聽講。蔣州刺史武山公郭演，是隋朝的賢良之臣，初到南方任職時，就恭敬地向他請教，放下身段，歸心於佛法。隋煬帝在楊越鎮守時，選拔英才，郭演早就因名聲傳遍東甌和西楚而被徵召到慧日道場居住，並以超凡的待遇相待。他立志超群，言論成為世人的準則，想要使佛法在帝都弘揚，學術滋潤秦川。開皇十九年，朝廷再次遷移關中的百姓，下令他住在京都的日嚴寺，由晉國供養。他講經說法，教化興盛，朝廷為他設定了華麗的住所，並以賢明之士和傑出人才為伴，這些人都是從四海搜尋而來的。他卓爾不群，清高秀逸，不與世俗同流合污。他深入思考，探究幽深的義理，沒有細微之處不加以研究。他表面上以疾病為由推辭，實際上對各種學問都融會貫通。他勤奮學習，六時精進，研究九部經典。即使在昏昧的時候，也會因為興致而賦詩。有時暫時休息，便瀏覽各種典籍。他撰寫《中論疏》，只解釋偈文，對於不合青目（慧眼）的觀點，就輕視並加以刪削。每次講經說法，都清晰地闡述宗門的精髓，文風典雅，頗有曇影法師的風範，義理深邃，文筆犀利，頗有洪偃法師的氣度。當時有位與他同師的沙門吉藏，學自興皇寺，威名顯赫，文采飛揚，但矩法師的學識實際上超過了他。所以每次講經，矩法師都會撰寫新的序言，文辭各不相同。京城中仰慕他的德行，依附他學習佛法的人很多。但他很少與外界交往，專心致志地研究佛法。除非是大眾集會，否則從未與人見面。在大業二年正月，他在寺房中去世，享年七十二歲，葬于京城郊外之南。他的門人慧感和慧賾，親自接受他的教誨，詢問義理，找到了歸宿。後來在長江兩岸，他們都在各地弘揚佛法，各自帶領門徒數百人，繼承他的事業，沒有辜負他的遺願。
釋慧海，姓張氏，是河東虞鄉人。
【English Translation】 English version: He lived in tranquility and maintained his integrity. Someone secretly observed him for two months but found nothing amiss. In the open wilderness, he adjusted his robes, ensuring no impropriety was seen. Admiring his prudence, I recount his deeds again. He lectured on the 'Four Treatises' (Si Lun) and the 'Great Perfection of Wisdom Sutra' (Da Pin Banruo Jing), opening the profound treasury of meaning, like a mirror reflecting the ultimate destination of the school. His exposition of scriptures caused those in Jinling (Nanjing) to be daunted by his reputation. His speech was witty and appropriate for the occasion. As a craftsman of Dharma, he refined the teachings of his predecessors in eastern Zhejiang, so that people around Yu Cave (Yu Xue) eagerly learned from him, achieving great accomplishments. Later, at Jianchu Temple (Jianchu Si) in the old capital, he lectured on the 'Three Treatises' (San Lun), often with hundreds in attendance. Guo Yan, Duke of Wushan, the governor of Jiang Prefecture (Jiang Zhou), was a virtuous official of the Sui Dynasty. When he first arrived in the south, he respectfully sought his teachings, humbled himself, and devoted himself to the Dharma. When Emperor Yang of Sui (Sui Yangdi) was stationed in Yangyue, he selected talented individuals. Guo Yan had long been summoned to Huiri Monastery (Huir Ri) due to his reputation throughout Dongou and Xichu, and was treated with extraordinary respect. He aspired to excel, and his words became a model for the world, desiring to propagate the Dharma in the imperial capital and enrich the learning of Qinchuan. In the nineteenth year of the Kaihuang era, the court again relocated the people of Guanzhong and ordered him to reside at Riyan Temple (Ri Yan Si) in the capital, supported by the state of Jin. His teachings flourished, and the court provided him with a magnificent residence, accompanied by virtuous and outstanding individuals, all sought from across the land. He stood out, pure and refined, not conforming to the mundane. He pondered deeply, exploring profound meanings, leaving no detail unexamined. He outwardly declined due to illness, but inwardly he was versed in all knowledge. He studied diligently, progressing through the six periods of the day, researching the nine divisions of scriptures. Even in moments of weariness, he would compose poetry out of inspiration. During brief respites, he would peruse various texts. He wrote a commentary on the 'Middle Treatise' (Zhong Lun), only explaining the verses, and he despised and dismissed views that did not align with his enlightened vision. Each time he lectured, he clearly articulated the essence of the school, with an elegant style reminiscent of Dharma Master Tan Ying (Tan Ying), profound in meaning, sharp in writing, and possessing the stature of Dharma Master Hong Yan (Hong Yan). At that time, there was a fellow disciple, the Shramana Jizang (Ji Zang), who studied at Xinghuang Temple (Xinghuang Si), renowned and eloquent, but Master Ju's (Ju) knowledge actually surpassed him. Therefore, each time he lectured, Master Ju would write a new preface, with different wording. Many in the capital admired his virtue and sought to learn the Dharma from him. However, he rarely interacted with the outside world, focusing on his studies. Unless it was a public gathering, he never met with anyone. In the first month of the second year of the Daye era, he passed away in his temple room at the age of seventy-two, and was buried south of the capital. His disciples Huigan (Hui Gan) and Huize (Hui Ze), personally received his teachings, inquired about the Dharma, and found their refuge. Later, on both sides of the Yangtze River, they propagated the Dharma in various places, each leading hundreds of disciples, continuing his work, and not failing his legacy.
釋慧海 (Shi Hui Hai), whose surname was Zhang, was from Yuxiang in Hedong.
人。久積聞熏早成慧力。年在童齔德類老成。所以涉獵儒門歷覽玄肆。雖未窮其章句。略以得其指歸。乃曰。可以棲心養志者。其惟佛法乎。年至十四。遂落髮染衣。為沙門大昭玄統曇延法師弟子也。流心宗匠觀化群師。十八便講涅槃。至於五行十德二凈三點。文旨洞曉詞采豐贍。既受具戒轉厭囂煩。屏跡山林專崇禪業。居於弘農之伏讀山。會周武肆勃仁祠廢毀。乃竄身避難奔齊入陳。戒品無虧法衣不捨。又采聽攝論研窮至趣。大隋御宇方踐京邑。帝姊城安長公主。有知人之鑑。欽其德望為立伽藍。遂受以居之。今之靜法寺是也。課業四部三學兼弘。門徒濟濟於今傳美。末愛重定行不好講說。緘默自修唯道是務。而無恃聲望不言加飾。直心道場於斯人矣。仁壽已前。文帝頻頒璽書分佈舍利每感異祥。恒有延譽之美。故感應傳云。初海造塔于定州恒岳寺。塔基之左有瀅。名曰龍淵。其水不流深湛懸岸。及將安置即揚濤。沸涌激注通於川陸。父老傳云。此水流竭不定。但有善事相投。必即泄流奔注。其徴感如此類也。后又送舍利于熊州十善寺。有人𨇼躄及痼疾者積數十年。聞舍利初到。輿來禮懺心既殷至。忽便差損輕健而歸久值亢旱飛塵天塞。又感甘澤地如油涂。日朗空清來蘇數萬。大業二年五月二十七日卒于本寺。春秋
五十有七。初病極命諸徒曰。吾聞上棟下宇生民之偓齪。外槨棺內世界之縈羈。既累形骸于桎梏亦礙生世于大患。豈揖禮義于囂塵。卜宅葬于煩飾者也。宜宗薄葬用嗣先塵貽諸有類矣。弟子欽崇德范。收骨而建塔於終南之峰。即至相之前嶺也。刻石立銘樹于塔所。自海之立寺。情務護持勤攝僧倫延迎賓客。兇年拯及振名京邑云爾釋辯義。姓馬氏。貝州清河人也。少出家。沉靜寡世事。志懷恢厚善與人交久而篤敬。言無勃怒滔然遠量。初歸猷論師。學雜心貫通文義。年始登冠便就講說。據法傳道疑難縱橫。隨問分析曾無遺緒。有沙門曇散者。解超遂古名重當時。聞義開論即來仇擬。往返十番更無後嗣。義曰。理勢未窮何不盡論。散曰。余之難人問不過十。卿今答勢不盡。知復何陳。當即驚譽兩河甫為稱首。屬齊歷云季周喪道津。乃南達建業。傳弘小論屢移聲價。更隆中土。隋煬搜選名德令住日嚴。以義學功顯著遂之關輔。咨義決疑日不虛席。京師俊德曇恭道撫及賾凈等。皆執文咨議窮其深隱。並未盡其懷也。后以世會明時寺多高達。一處五講常系法輪。義皆周曆觀詳折中弘理。而晦景消聲不咎前失。必應機墜緒者並從容辭讓無何而退。不欲顯黜於前故。英雄敬其卑牧。傳芳又甚於昔。仁壽二年。隋漢王諒。遠迎志念法師
【現代漢語翻譯】 現代漢語譯本： 五十七歲時，辯義法師初次生病，便告誡眾弟子說：『我聽說，高大的房屋是爲了讓人們能夠安身，外面的棺槨和裡面的陪葬品，都是對人身的束縛。既然形骸已經受困于桎梏，也會妨礙來世的修行。難道還要在喧囂的塵世中講究禮義，選擇墓地，用繁瑣的裝飾來安葬嗎？應該遵循薄葬的原則，把遺體歸於塵土，留給後人。』弟子們欽佩他的高尚品德，於是收集了他的遺骨，在終南山的山峰上建造了一座塔，就在至相寺的前面。並在塔前刻石立碑，樹立銘文。自從海律師建立寺廟以來，辯義法師一直盡心盡力地維護寺廟，勤于管理僧眾，接待賓客。在災荒之年，他還賑濟災民，名聲傳遍京城一帶。釋辯義，姓馬，是貝州清河人。他從小就出家，性格沉靜，不關心世事。志向遠大，樂於與人交往，時間長了就更加敬重。說話從不發怒，有遠大的見識。最初跟隨猷論師學習《雜心論》，貫通了其中的文義。剛成年就開始講經說法，依據佛法傳道，對於各種疑問，都能隨問隨答，沒有遺漏。有一位名叫曇散的沙門，以博學多聞而聞名于當時。他聽說辯義法師開講經論，就前來辯論。兩人往返辯論了十次，曇散最終無言以對。辯義法師說：『道理還沒有窮盡，為什麼不繼續辯論呢？』曇散說：『我難倒別人，一般不超過十次。你現在回答問題，勢頭不減，我知道再說什麼也沒用了。』當時人們都非常驚訝和讚賞，兩河一帶的人都稱他為第一。正趕上北齊衰落，北周喪失道義。於是他南下到達建業（今南京），傳揚《小論》，多次提高自己的聲望，使《小論》在中土更加興盛。隋煬帝搜尋有名的德行之人，命令他住在日嚴寺。因為辯義法師在義學方面的功勞顯著，於是前往關中一帶。向他請教義理，解決疑問的人每天都絡繹不絕。京城的俊才如曇恭、道撫以及賾凈等，都拿著經文向他請教，窮盡其中的深奧含義，但仍然沒有完全理解他的思想。後來，因為世道昌明，寺廟大多高大寬敞。一個地方同時開設五個講堂，經常進行佛法講座。辯義法師都親自前往觀看，詳細瞭解情況，折中處理，弘揚佛理。對於那些因為環境不好而離開的人，他從不責怪他們過去的過失。對於那些應該根據情況而離開的人，他都從容地辭讓，讓他們離開。不希望公開斥責他們過去的過錯，所以英雄豪傑都敬佩他的謙卑和寬容。他的美名比過去更加遠揚。仁壽二年，隋朝的漢王楊諒，遠道而來迎接志念法師。
【English Translation】 English version: At the age of fifty-seven, when Bhikkhu Bianyi first fell ill, he admonished his disciples, saying: 'I have heard that tall buildings are for people to live in peace, and outer coffins and inner burial objects are restraints on the body. Since the physical form is already trapped in shackles, it will also hinder the practice of future lives. Should we still adhere to etiquette in the noisy world, choose burial grounds, and use elaborate decorations for burial? We should follow the principle of simple burial, return the body to dust, and leave it to future generations.' The disciples admired his noble character, so they collected his bones and built a pagoda on the peak of Mount Zhongnan, just in front of Zhixiang Temple. They also erected a stone tablet in front of the pagoda, with an inscription. Since Lawyer Hai founded the temple, Bhikkhu Bianyi has been dedicated to maintaining the temple, diligently managing the Sangha, and receiving guests. In years of famine, he also provided disaster relief, and his reputation spread throughout the capital area. Bhikkhu Bianyi, whose surname was Ma, was from Qinghe in Beizhou. He became a monk at a young age, with a quiet personality and no concern for worldly affairs. He had lofty aspirations, was happy to associate with people, and became more respectful over time. He never spoke angrily and had a broad vision. Initially, he followed Master Youlun to study the Zaxin Lun (Treatise on the Collection of Categories), mastering its meaning. He began to lecture and preach the Dharma as soon as he came of age, and for all kinds of questions, he could answer them as they were asked, without omission. There was a Shamen (Buddhist monk) named Tan San, who was famous for his erudition at the time. When he heard that Bhikkhu Bianyi was lecturing on scriptures, he came to debate. The two debated back and forth ten times, and Tan San was finally speechless. Bhikkhu Bianyi said, 'The principles have not been exhausted, why not continue the debate?' Tan San said, 'I usually defeat others in no more than ten rounds. Now that you are answering questions with unabated momentum, I know that there is no point in saying anything more.' At that time, people were very surprised and admired him, and people in the Lianghe area called him the first. It happened that the Northern Qi Dynasty was declining, and the Northern Zhou Dynasty lost its moral principles. So he went south to Jianye (now Nanjing), spreading the Xiaolun (Smaller Treatise), repeatedly raising his reputation, and making the Xiaolun more prosperous in the Central Plains. Emperor Yang of the Sui Dynasty searched for famous virtuous people and ordered him to live in Riyan Temple. Because of Bhikkhu Bianyi's significant contributions to the study of Yi (righteousness), he went to the Guanzhong area. People who asked him for advice on Yi and resolved doubts came in an endless stream every day. Talents in the capital such as Tan Gong, Dao Fu, and Ze Jing all consulted him with scriptures, exhausting their profound meanings, but still did not fully understand his thoughts. Later, because the world was prosperous, most of the temples were tall and spacious. Five lecture halls were opened in one place at the same time, and Dharma lectures were often held. Bhikkhu Bianyi personally went to watch, understand the situation in detail, handle it in a moderate way, and promote Buddhist principles. For those who left because of the poor environment, he never blamed them for their past mistakes. For those who should leave according to the situation, he resigned to them calmly and let them leave. He did not want to publicly rebuke their past mistakes, so heroes admired his humility and tolerance. His good name spread even further than before. In the second year of Renshou, Yang Liang, the Prince of Han of the Sui Dynasty, came from afar to welcome Dharma Master (Buddhist teacher) Zhinian.
。來華京室。王欲炫其智術也。乃于禪林寺建立法集。致使三輔高哲咸廢講而同師焉。義廁其筵肆聆其雅緻。乃以情之所滯。封而問之。前後三日。皆杜詞莫對。念處座命曰。向所問者乃同疑焉。請在下座返詢其志。義潛隱容德世罕共宗。及見慧發不思。合京竦神傳聽。其為顯晦皆此類也。煬帝昔位春宮。獻后云背。召日嚴大德四十餘人。皆四海宗師一時翹楚。及義對揚玄理。允塞天心。沙門道岳命宗俱舍。既無師受投解莫從。凡有疑議皆赍而取決。岳每嘆曰。余之廣揚對法。非義孰振其綱哉。故洽聞之美見稱英達。時有沙門智矩吉藏慧乘等三十餘人。並煬帝所欽。日嚴同止。請義開演雜心。顧惟不競。即就元席。既對前達不事附文。提舉綱紐標會幽體。談述玄極不覺時延。其為時賢所重如此。以大業二年遘疾卒于住寺。春秋六十有六。葬京郊之南。東宮舍人鄭颋。為之碑頌。初義仁壽二年。奉敕送舍利于本州寶融寺既達州治忽放光明。寺僧智耀先有舍利九分。將入道場。數之加得十二分。又放光明。隨人緣念色相不同。青紅紫白同時異見。或佛像僧形重沓而出。前後放光日流數度。將入塔夕。復于基上氣發黃紫。去地四尺。填平后夜又放大光。上屬星漢下遍城邑。合境頂戴欣其嘉瑞。四年春末。又奉敕于廬州獨山樑
【現代漢語翻譯】 現代漢語譯本：他來到了京城。當時的國王想要炫耀他的智慧和才能，於是在禪林寺建立了一個講經集會，使得三輔地區的高才哲士都放棄了自己的講學，轉而以他為師。道義也列席其中，恭敬地聆聽他的高雅見解。於是，道義就將自己心中疑惑不解的地方，封緘起來向他請教。一連三天，那個人都沉默不語，無法回答。念處禪師就說：『先前道義所提出的問題，也是我一直疑惑的地方。請允許我在下座反過來向他請教。』道義謙遜低調，他的德行世間罕有能比。等到慧發禪師不假思索地解答出來，整個京城都為之震驚，爭相傳頌。他所展現的才華，無論是顯露還是隱藏，都像這樣令人歎服。隋煬帝當年還是太子的時候，獻皇后去世。他召集了嚴大德等四十多位當時四海聞名、一時翹楚的宗師。等到道義闡揚玄妙的佛理，確實符合天意。沙門道岳精通俱舍論，但因為沒有老師傳授，理解上無所適從。凡是有疑問，都帶著問題來向道義請教，以求決斷。道岳每次都感嘆說：『我想要廣泛弘揚對法論，如果沒有道義，誰能提振它的綱領呢？』因此，道義博聞強記的美名，被人們稱讚為英明通達。當時有沙門智矩、吉藏、慧乘等三十多人，都是隋煬帝所敬重的人，與嚴大德一同居住。他們請道義開講《雜心論》。道義謙虛地認為自己能力不足，就在原來的座位上講解。他面對著前輩高人，不拘泥於文字，而是提綱挈領，標明要點，闡明深奧的義理。談論玄妙的道理，不知不覺時間就過去了。他在當時賢士中的地位，就是如此重要。在大業二年，道義因病去世于所居住的寺廟，享年六十六歲。安葬在京城郊外的南邊。東宮舍人鄭颋為他撰寫了碑文。當初，在仁壽二年，道義奉皇帝的命令，將佛舍利送到本州的寶融寺。到達州府的時候，忽然放出光明。寺里的僧人智耀，先前有佛舍利九份，準備放入道場。數了一下，增加了十二份。又放出光明，隨著人們的意念，顯現出不同的色相。青色、紅色、紫色、白色同時出現，景象各異。或者顯現出佛像、僧人的形象，重重疊疊地出現。前後放光，每天都有好幾次。將要放入塔中的時候，又在塔基上出現黃紫色的氣體，離地面四尺高。填平之後，當晚又放出巨大的光明，上達星空，下照城邑。整個地區的人都頂禮膜拜，欣喜于這種吉祥的徵兆。四年春末，又奉皇帝的命令，前往廬州的獨山樑。 English version: He arrived in the capital city. The king at the time wanted to show off his wisdom and talents, so he established a Dharma assembly at Chanlin Temple, causing the high-achieving scholars and philosophers of the Sanfu region to abandon their own lectures and instead take him as their teacher. Daoyi also attended, respectfully listening to his elegant insights. Therefore, Daoyi sealed up the questions he had in his heart and asked him. For three consecutive days, that person remained silent and unable to answer. The meditation master Nianchu then said, 'The questions that Daoyi raised earlier are also the ones that I have been wondering about. Please allow me to ask him in return from the lower seat.' Daoyi was humble and low-key, and his virtue was rarely matched in the world. When the Dhyana master Huifa answered without thinking, the entire capital was shocked and spread the word. His talent, whether revealed or hidden, was admirable. When Emperor Yang of Sui was still the crown prince, Empress Xian passed away. He summoned more than forty masters, including Yan Dade, who were famous throughout the country and were leaders of their time. When Daoyi expounded the profound Buddhist principles, it truly conformed to the will of heaven. The Shramana Daoyue was proficient in the Abhidharma-kosa, but because he had no teacher to teach him, he had no way to understand it. Whenever he had doubts, he would bring his questions to Daoyi for guidance and resolution. Daoyue often sighed and said, 'I want to widely promote the Abhidharma, but without Daoyi, who can revitalize its principles?' Therefore, Daoyi's reputation for being knowledgeable and intelligent was praised as brilliant and insightful. At that time, there were more than thirty Shramanas, including Zhiqiu, Jizang, and Huicheng, all of whom were respected by Emperor Yang of Sui and lived with Yan Dade. They asked Daoyi to lecture on the Samuccaya. Daoyi humbly considered himself incapable, so he lectured from his original seat. Facing the senior masters, he did not adhere to the literal text, but rather grasped the key points, marked the essentials, and clarified the profound meaning. Discussing the profound principles, he did not realize how much time had passed. His position among the wise men of the time was so important. In the second year of the Daye era, Daoyi died of illness at the temple where he lived, at the age of sixty-six. He was buried south of the capital. Zheng Ting, a member of the Eastern Palace, wrote an epitaph for him. Initially, in the second year of Renshou, Daoyi was ordered by the emperor to send the Buddha's relics to Baorong Temple in his home state. When he arrived at the state capital, it suddenly emitted light. The monk Zhiyao in the temple previously had nine portions of Buddha's relics, which he prepared to place in the monastery. After counting them, twelve portions were added. It also emitted light, and with people's thoughts, different colors appeared. Blue, red, purple, and white appeared simultaneously, with different scenes. Or images of Buddhas and monks appeared, appearing in layers. The light was emitted several times a day. When it was about to be placed in the pagoda, a yellow-purple gas appeared on the foundation, four feet above the ground. After filling it in, a great light was emitted again that night, reaching the stars above and illuminating the city below. The people of the entire region prostrated themselves and rejoiced at this auspicious sign. At the end of the fourth year of spring, he was again ordered by the emperor to go to Dushan Liang in Luzhou.
【English Translation】 He came to the capital. The king wanted to show off his wisdom and skills, so he established a Dharma assembly at Chanlin Temple, causing the high-minded scholars of the Sanfu region to abandon their lectures and instead take him as their teacher. Yi also attended, respectfully listening to his elegant insights. Therefore, Yi sealed up his doubts and asked him. For three consecutive days, he remained silent and unable to answer. The meditation master Nianchu said: 'The questions that Yi asked earlier are also the ones that I have been wondering about. Please allow me to ask him in return from the lower seat.' Yi was humble and low-key, and his virtue was rarely matched in the world. When Huifa answered without thinking, the entire capital was shocked and spread the word. His talent, whether revealed or hidden, was admirable. When Emperor Yang of Sui was still the crown prince, Empress Xian passed away. He summoned more than forty masters, including Yan Dade, who were famous throughout the country and were leaders of their time. When Yi expounded the profound Buddhist principles, it truly conformed to the will of heaven. The Shramana Daoyue was proficient in the Abhidharma-kosa, but because he had no teacher to teach him, he had no way to understand it. Whenever he had doubts, he would bring his questions to Yi for guidance and resolution. Yue often sighed and said: 'I want to widely promote the Abhidharma, but without Yi, who can revitalize its principles?' Therefore, Yi's reputation for being knowledgeable and intelligent was praised as brilliant and insightful. At that time, there were more than thirty Shramanas, including Zhiqiu, Jizang, and Huicheng, all of whom were respected by Emperor Yang of Sui and lived with Yan Dade. They asked Yi to lecture on the Samuccaya. Yi humbly considered himself incapable, so he lectured from his original seat. Facing the senior masters, he did not adhere to the literal text, but rather grasped the key points, marked the essentials, and clarified the profound meaning. Discussing the profound principles, he did not realize how much time had passed. His position among the wise men of the time was so important. In the second year of the Daye era, Yi died of illness at the temple where he lived, at the age of sixty-six. He was buried south of the capital. Zheng Ting, a member of the Eastern Palace, wrote an epitaph for him. Initially, in the second year of Renshou, Yi was ordered by the emperor to send the Buddha's relics to Baorong Temple in his home state. When he arrived at the state capital, it suddenly emitted light. The monk Zhiyao in the temple previously had nine portions of Buddha's relics, which he prepared to place in the monastery. After counting them, twelve portions were added. It also emitted light, and with people's thoughts, different colors appeared. Blue, red, purple, and white appeared simultaneously, with different scenes. Or images of Buddhas and monks appeared, appearing in layers. The light was emitted several times a day. When it was about to be placed in the pagoda, a yellow-purple gas appeared on the foundation, four feet above the ground. After filling it in, a great light was emitted again that night, reaching the stars above and illuminating the city below. The people of the entire region prostrated themselves and rejoiced at this auspicious sign. At the end of the fourth year of spring, he was again ordered by the emperor to go to Dushan Liang in Luzhou.
靜寺起塔。初與官人案行置地行至此山。忽有大鹿從山走下。來迎于義。騰踴往還都無所畏。處既高敞而恨水少僧眾汲難。本有一泉。乃是僧粲禪師燒香求水。因即奔注。至粲亡后泉涸積年。及將擬置。一夜之間枯泉還涌。道俗欣慶。乃至打剎起基。數放大光如火如電。旋繞道場。遍照城郭。官民同見共嗟希有。
釋明舜。姓張。青州人。少在佛宗學周經籍。偏以智論著名。次第誦文六十餘卷。明統大旨馳譽海濱。解惠連環世稱雄杰。值法滅南投屆于建業。棲止無定周流講席。後過江北住安樂寺。時弘論府肆意經王。大小諸乘並因準的。盛為時俊所採。時沙門慧乘。辯抗淮陽義歸有敘。從舜指摘大論定其宗領。遂爾弘道累稔棲意。未終夕經入夢具見冥官徴責福業。舜答。講智度論並誦本文六十餘卷。冥官云。講解浮虛誦經是實。余齡未盡且放令還。既寤便止談論專私自業。末為晉王召入京輦住日嚴寺。傳燈事絕終窶其心。時敘玄義頓傾品藻。仁壽四年下敕造塔。令送舍利于蘄州福田寺。寺是州北三里鼓吹山上。每天雨晦冥。便增鼓角之響。因以名焉。竹林蒙密層巘重疊。唯有一路才可通車。寺處深林。極為閑坦。是南齊高帝所立也。三院相接。最頂別院名曰禪居。趙州沙門法進之所立也下瞻雲霧。至於平旦日晚
【現代漢語翻譯】 現代漢語譯本： 靜寺起塔。當初與官員一同勘察選址，來到這座山。忽然有一隻大鹿從山上跑下來，像是迎接我們一樣，跳躍往來，一點也不害怕。這裡地勢高敞，只是苦於缺水，僧眾取水困難。原本有一處泉水，是僧粲禪師燒香祈求而得，因此奔涌而出。到僧粲禪師去世后，泉水乾涸多年。等到準備在此建塔時，一夜之間，枯竭的泉水又涌了出來。道士和百姓都歡欣慶賀。等到打地基時，數次放出巨大的光芒，像火像電一樣，圍繞著道場，照亮整個城郭。官員和百姓都親眼看見，共同讚歎這稀有的景象。 釋明舜（法師名，姓張，青州人）。年輕時在佛寺學習儒家經典，尤其以精通《智度論》（般若經的註釋）而聞名。他能依次背誦《智度論》六十多卷，通曉其中的主要思想，名聲傳遍海邊。他的講解精妙連貫，世人稱讚他為傑出的人才。遇到佛法衰落，他南下投奔建業（今南京），居無定所，四處講經說法。後來他渡過長江，住在安樂寺。當時他弘揚佛法，肆意宣講經王（指佛經），大小乘佛教都以他的講解為準則。他的學識受到當時俊傑的推崇。當時沙門慧乘（法師名），辯才出衆，義理歸納有條理，跟隨明舜法師研究《智度論》，確定了其宗教學說。於是他弘揚佛法多年，心滿意足。臨終前，夢見冥官來征問他的功德。明舜法師回答說：『我講解《智度論》，並背誦經文六十多卷。』冥官說：『講解是虛浮的，背誦經文才是實在的。你的壽命還沒有盡，暫且放你回去。』醒來后，他就停止了談論，專心致志于自己的修行。後來被晉王召入京城，住在日嚴寺。他認為傳燈的事業已經斷絕，內心感到非常遺憾。當時人們評論他的玄義，都讚歎不已。仁壽四年（隋文帝年號），下詔建造佛塔，命令將舍利送到蘄州（今湖北蘄春）的福田寺。福田寺位於蘄州北面三里的鼓吹山上。每當陰雨天，寺廟裡就會增加鼓角的聲音，因此得名。竹林茂密，山峰重疊，只有一條路可以通行車輛。寺廟位於深山之中，非常幽靜。是南齊高帝（蕭道成）所建立的。三個院落相連，最頂端的別院叫做禪居，是趙州（今河北趙縣）的沙門法進所建立的，從那裡向下看，雲霧繚繞，直到早晨或傍晚。
【English Translation】 English version: The construction of the pagoda at Jing Temple. Initially, officials were surveying the land for the site, arriving at this mountain. Suddenly, a large deer ran down from the mountain, as if to welcome them, leaping back and forth without any fear. The location was high and open, but suffered from a lack of water, making it difficult for the monks to draw water. Originally, there was a spring, which was obtained by the Chan master Seng Can through burning incense and praying for water, and thus it gushed forth. After Seng Can's death, the spring dried up for many years. When they were about to build the pagoda, the dried-up spring miraculously flowed again overnight. Taoists and common people rejoiced and celebrated. When the foundation was laid, numerous great lights were emitted, like fire and lightning, circling the Dharma site and illuminating the entire city. Officials and common people witnessed this together, marveling at the rare phenomenon. 釋明舜（Shiming Shun） (a Dharma master, surname Zhang, from Qingzhou). In his youth, he studied Confucian classics in Buddhist temples, and was especially known for his mastery of the Mahaprajnaparamita-sastra (智度論) (commentary on the Perfection of Wisdom Sutra). He could recite over sixty volumes of the Mahaprajnaparamita-sastra in sequence, understanding its main ideas, and his reputation spread throughout the coastal areas. His explanations were exquisite and coherent, and he was praised by the world as an outstanding talent. Encountering the decline of Buddhism, he went south to Jianye (建業) (present-day Nanjing), residing in no fixed place, lecturing and preaching everywhere. Later, he crossed the Yangtze River and lived in Anle Temple (安樂寺). At that time, he promoted the Dharma, freely expounding the King of Sutras (經王) (referring to the Buddhist scriptures), and both Mahayana and Hinayana Buddhism took his explanations as the standard. His knowledge was admired by the elites of the time. At that time, the Shramana Huicheng (慧乘) (a Dharma master), was eloquent and his reasoning was well-organized. He followed Dharma Master Shiming Shun to study the Mahaprajnaparamita-sastra, establishing its doctrinal system. Thus, he promoted the Dharma for many years, content in his heart. Before his death, he dreamed that the underworld officials came to inquire about his merits. Dharma Master Shiming Shun replied: 'I have explained the Mahaprajnaparamita-sastra and recited over sixty volumes of the scriptures.' The underworld officials said: 'Explaining is superficial, reciting the scriptures is substantial. Your lifespan is not yet exhausted, so we will let you return for now.' After waking up, he stopped discussing and devoted himself to his own practice. Later, he was summoned to the capital by the Prince of Jin and lived in Riyan Temple (日嚴寺). He felt deeply regretful that the transmission of the lamp (傳燈) (the lineage of Dharma transmission) had been cut off. At that time, people commented on his profound meanings, praising them endlessly. In the fourth year of Renshou (仁壽) (reign title of Emperor Wen of Sui), an edict was issued to build a pagoda, ordering the relics to be sent to Futian Temple (福田寺) in Qizhou (蘄州) (present-day Qichun, Hubei). Futian Temple is located on Drum Horn Mountain (鼓吹山) three miles north of Qizhou. Whenever it was rainy and gloomy, the temple would have the sound of drums and horns, hence the name. The bamboo forests were dense, and the peaks were layered, with only one road passable by vehicles. The temple was located deep in the mountains, very quiet and peaceful. It was established by Emperor Gao of Southern Qi (南齊高帝) (Xiao Daocheng). The three courtyards were connected, and the separate courtyard at the top was called Chan Residence (禪居), which was established by the Shramana Fajin (法進) of Zhaozhou (趙州) (present-day Zhao County, Hebei). Looking down from there, the clouds and mist swirled, until morning or evening.
。望見橫云之上乃有仙寺。每日如此。實為希有之勝地也。舜案行山勢。唯此為佳。乃于次院之內。安置靈塔。掘基三尺得一小蛇。可長尺餘五色備飾。乃祝曰。若為善相可止香奩。依言即入。遣去復來。經停三日便失所在。又深一丈獲方石一段。縱廣徑丈五采如錦。楞側畟然如人所造。即以石函置上而架塔焉。以大業二年卒于京寺。春秋六十矣。門人慧相者。惠聲有據崇嗣厥業扇美江都。
釋智梵。姓封氏。渤海條人。后因祖父剖符。遂居涿郡之良鄉焉。岐嶷彰美早悟歸信。年十二屆河間郡。值靈簡禪師。求而剃落。遂遊學鄴都。師承大論十地等文。並嘗味弘旨溫習真性。俊響遐逸同侶歸宗。二十有三躬當師導。后策錫崤函通化京壤。綿歷二紀利益弘多。結眾法筵星羅帝里。開皇十六年。天水扶風二方勝壤。聞梵道務競申奏請。有敕許焉。梵任吹虛舟憩翼天水。大行道化信靡如風。仁壽末年重還魏闕。法輪重轉學侶云隨。開帙剖文皆傳義旨。其年季春。奉敕置塔于郢州寶香寺。仍于塔東流水獲毛龜八枚。寺內基東池內又獲八枚。皆大小相似與世無異。但毛色青綠可長三寸。背上橫行五節而起。光相超異。出水便靡但見綠甲。入水毛起歷然上竦。具以奏聞。由是騰實楚都知名帝闕。大業五年又應詔旨令住禪定。
【現代漢語翻譯】 現代漢語譯本：望見橫云之上有一座仙寺，每天都這樣，真是稀有的勝地啊。舜巡視山勢，認為只有這裡最好，於是在次院之內，安置靈塔。挖掘地基三尺，得到一條小蛇，大約一尺多長，五色具備。於是祝告說：『如果是有善相，可以停止在香爐里。』小蛇聽了祝告就進去了。放走後又回來，經過三天就消失了。又深挖一丈，獲得一塊方形石頭，縱橫都有一丈，五彩像錦緞一樣，棱角分明，像是人工製造的。就用石函放在上面，然後架設塔。在大業二年去世于京寺，享年六十歲。門人慧相，惠聲有據，繼承他的事業，在江都發揚光大。 釋智梵（釋：佛教僧侶的尊稱；智梵：人名）。姓封，是渤海條人。後來因為祖父剖符（剖符：古代官員憑證），於是居住在涿郡的良鄉。從小就聰慧美好，早早就領悟歸信佛法。十二歲時到達河間郡，遇到靈簡禪師（靈簡禪師：人名），請求剃度出家。於是遊學鄴都，師從學習大論、十地等經文，並且曾經品味弘大的宗旨，溫習真正的佛性。美好的名聲遠揚，同伴們都歸附他。二十三歲時親自擔任導師。後來拄著錫杖前往崤函，通化京城一帶，經歷了二十年，利益了很多人。聚集大眾講法，像星星一樣遍佈帝都。開皇十六年，天水、扶風兩地勝地，聽說智梵的道務，競相上奏請求他去。有皇帝的命令允許了。智梵乘坐虛舟，停留在天水，大力推行道化，信徒像風一樣歸附。仁壽末年，重新回到魏闕。法輪重新轉動，學徒像云一樣跟隨。打開經書講解，都傳達義理宗旨。那年季春，奉皇帝的命令在郢州寶香寺安置塔。於是在塔東的流水中獲得毛龜八隻。寺內基東的池內又獲得八隻。都大小相似，與世上的烏龜沒有區別，只是毛色青綠，大約三寸長。背上有五節橫行突起，光彩相貌超凡奇異。出水后毛就倒伏，只能看見綠色的甲殼。入水后毛就豎起，歷歷分明。全部上奏朝廷。因此名聲傳遍楚都，名揚帝都。大業五年，又應詔令居住在禪定。
【English Translation】 English version: Looking up, one could see a celestial temple above the horizontal clouds. This happened every day, truly a rare and beautiful place. Shun surveyed the mountain terrain and deemed this the best spot. Therefore, within the secondary courtyard, he placed a spiritual pagoda. Digging three feet into the ground, they found a small snake, about a foot long, adorned with five colors. He then prayed, 'If you are of good omen, please stay within the incense burner.' Upon his words, the snake entered. After being released, it returned, but after three days, it disappeared. Digging another ten feet, they found a square stone, a zhang (approximately 10 feet) in length and width, with five colors like brocade. Its edges were sharp and distinct, as if man-made. They placed it in a stone box and built the pagoda upon it. He passed away in the Jing Temple in the second year of the Daye era, at the age of sixty. His disciple, Huixiang (Huixiang: name of a person), whose virtuous reputation was well-established, carried on his work, spreading his fame in Jiangdu. 釋智梵 (Shi Zhiban: honorific title for a Buddhist monk; Zhiban: name of a person), whose surname was Feng, was from Tiao in Bohai. Later, because his grandfather received a poufu (poufu: ancient official credential), he resided in Liangxiang in Zhuojun. He displayed remarkable intelligence and beauty from a young age, and early on understood and believed in Buddhism. At the age of twelve, he arrived in Hejian County and met the Chan Master Lingjian (Lingjian Chanshi: name of a person), requesting to be tonsured and become a monk. He then traveled to Yedu to study, learning the Great Treatise, the Ten Grounds Sutra, and other texts. He also tasted the grand teachings and cultivated his true nature. His excellent reputation spread far and wide, and his companions all followed him. At the age of twenty-three, he personally became a teacher. Later, he traveled with his staff to Xiaohan, spreading enlightenment in the capital region. Over the course of twenty years, he benefited many people. He gathered crowds for Dharma talks, which were as numerous as stars in the imperial capital. In the sixteenth year of the Kaihuang era, the two beautiful lands of Tianshui and Fufeng, hearing of Zhiban's virtuous deeds, competed to request him to come. An imperial edict granted their request. Zhiban traveled by empty boat and stayed in Tianshui, greatly promoting the Dharma, and believers flocked to him like the wind. At the end of the Renshou era, he returned to Weique. The Dharma wheel turned again, and students followed him like clouds. Opening the scriptures and explaining them, he conveyed the meaning and purpose of the teachings. In the spring of that year, he received an imperial order to place a pagoda in Baoxiang Temple in Yingzhou. There, in the flowing water east of the pagoda, they found eight hairy turtles. In the pond east of the temple foundation, they found another eight. They were all similar in size and no different from ordinary turtles, except that their hair was green and about three inches long. Five sections of horizontal lines rose on their backs, and their appearance was extraordinary. When they came out of the water, their hair lay flat, and only the green shells could be seen. When they entered the water, their hair stood up clearly. All of this was reported to the court. As a result, his reputation spread throughout the Chu capital and became famous in the imperial capital. In the fifth year of the Daye era, he was again ordered by imperial decree to reside in Chan Ding.
靜緣攝想無替暄寒。九年二月四日卒于寺房。春秋七十有五。遺屬施身。門徒遵旨乃送終南山。鳩集余骸緘于塔內。外施銘文。於今傳尚矣。
釋𩇕淵。姓趙氏。京兆武功人也。家世榮茂冠蓋相承。厭此浮假希聞貞素。十三出家。道務宏舉定慧攸遠。屬周武凌法。而戒足無毀。慨佛日潛淪。擬抉目餘烈。乃剜眼奉養。用表慧燈之光華也。然幽情感通遂果心願。暨隋文重開正法即預緇衣。而慧業遐舉聞持莫類。自華嚴地持涅盤十地。皆一聞無墜歷耳便講。既釋眾疑時皆嘆伏。行必直視動靜咸安。住則安禪緣諸止觀。一缽之與百納。始習至終。常坐之與山居。報傾便止。譏疑有涉斂足不行。尼寺市[門@(廠@墨)]由來不往。斯誠節動後昆厲清末法。兼以是非長短罕附胸懷。供給僧儔身先軌物。承靈裕法師擅步東夏。乃從而問焉。居履法堂亟經晦朔。身服粗素摧景末筵。目不尋文口無談義。門人以為蒙類也。初未齒之。裕居座數觀異其器宇。而未悉其惠解。乃召入私室與論名理。而神氣霆擊思緒鋒游。對答如影響。身心如鐵石。裕因大嗟賞。以為吾之徒也。遂不許住堂同居宴寢。論道說義終日竟夜。兩情相得頓寫幽深。淵謂。理出不期更流神府。博觀盛集全無可師。還返裕所具陳性慾。后整操關壤屏跡終南。置寺
【現代漢語翻譯】 現代漢語譯本：靜緣法師攝心守志，不為寒暑所動。於九年二月四日在寺中圓寂，享年七十五歲。遺囑將遺體施捨。門徒遵照遺囑，將其送至終南山安葬。收集剩餘遺骸，安放在塔內，並在外刻上銘文，流傳至今。
釋𩇇淵（Shi Yuanyuan），俗姓趙，是京兆武功（Jingzhao Wugong）人。家世顯赫，世代為官。厭倦了虛浮的生活，希望追求貞潔樸素。十三歲出家，致力於弘揚佛法，在禪定和智慧方面都有很高的造詣。正值北周武帝（Zhou Wu）廢除佛教，但他仍然堅守戒律。他慨嘆佛法衰落，決心儘自己所能來延續佛法。於是刺瞎自己的眼睛來供養佛，以此來彰顯慧燈的光明。他的虔誠感動了上天，最終實現了他的願望。隋文帝（Sui Wen）重新提倡佛教后，他立即出家為僧。他的智慧非常高超，記憶力驚人。無論是《華嚴經》（Huayan Sutra）、《地持經》（Bhumisparsha Sutra）、《涅槃經》（Nirvana Sutra）、《十地經》（Dashabhumika Sutra），他都能聽一遍不忘，聽過之後就能講解。他解釋經文時，消除了眾人的疑惑，大家都非常佩服。他行為端正，舉止安詳。居住時，他喜歡禪坐，觀想各種止觀法門。一個缽和一件百衲衣，從開始修行到最後都沒有改變。常年禪坐和隱居山林，一旦報盡就停止。對於有爭議的事情，他會謹慎地避免，不輕易前往尼姑庵和市場。他的節操足以激勵後人，匡正末法時期的風氣。而且，他很少將是非長短放在心上，總是先人後己地為僧眾提供幫助。他聽說靈裕法師（Lingyu Fashi）在東夏（Dongxia）享有盛名，於是前去請教。在靈裕法師的法堂里住了很長時間，經歷了許多個日夜。他身穿粗布衣服，在末座上默默修行。他不看經文，也不發表議論，門人認為他很愚鈍，起初並不重視他。靈裕法師在座位上觀察了他很久，覺得他氣宇不凡，但還不瞭解他的智慧。於是把他叫到密室裡，與他討論佛理。他神采飛揚，思路敏捷，對答如流，身心堅定如鐵石。靈裕法師因此非常讚賞他，認為他是自己的弟子，於是允許他住在自己的房間里，一起生活起居，整天整夜地討論佛法。兩人情投意合，淵法師將自己內心的想法全部傾訴出來。淵法師說，『我原本以為我的佛理已經很高深了，但沒想到您的佛理更加精妙。我博覽群書，廣集眾說，卻發現沒有可以作為老師的人。』於是返回靈裕法師那裡，詳細地陳述了自己的想法。後來，他整頓操行，隱居在終南山（Zhongnan Mountain），建造寺廟。
【English Translation】 English version: Venerable Jingyuan concentrated his mind and maintained his aspirations, unmoved by heat or cold. He passed away in the temple on the fourth day of the second month of the ninth year, at the age of seventy-five. He left instructions to donate his body. His disciples followed his instructions and sent him to Zhongnan Mountain for burial. They collected his remaining bones and placed them in a pagoda, with an inscription on the outside, which has been passed down to this day.
The Venerable Yuanyuan (Shi Yuanyuan), whose secular surname was Zhao, was a native of Wugong (Jingzhao Wugong). His family was prominent, with generations of officials. He was tired of the superficial life and hoped to pursue chastity and simplicity. He left home at the age of thirteen to become a monk, dedicated to promoting Buddhism, and achieved great accomplishments in meditation and wisdom. During the time when Emperor Wu of the Northern Zhou (Zhou Wu) abolished Buddhism, he still adhered to the precepts. He lamented the decline of Buddhism and was determined to do everything he could to continue it. So he gouged out his eyes to offer to the Buddha, in order to show the light of wisdom. His piety moved the heavens, and he finally realized his wish. After Emperor Wen of the Sui Dynasty (Sui Wen) re-promoted Buddhism, he immediately became a monk. His wisdom was very high, and his memory was amazing. Whether it was the 'Huayan Sutra' (Huayan Sutra), the 'Bhumisparsha Sutra' (Bhumisparsha Sutra), the 'Nirvana Sutra' (Nirvana Sutra), or the 'Dashabhumika Sutra' (Dashabhumika Sutra), he could remember it after hearing it once, and he could explain it after hearing it. When he explained the scriptures, he eliminated the doubts of the people, and everyone admired him very much. His behavior was upright, and his demeanor was peaceful. When he lived, he liked to meditate and contemplate various Samatha-Vipassana methods. A bowl and a patchwork robe remained unchanged from the beginning of his practice to the end. He meditated and lived in seclusion in the mountains all year round, and stopped once his karmic reward was exhausted. For controversial matters, he would carefully avoid them and would not easily go to nunneries and markets. His integrity was enough to inspire future generations and correct the atmosphere of the Dharma-ending Age. Moreover, he rarely took right and wrong to heart, and always provided help to the Sangha before himself. He heard that Dharma Master Lingyu (Lingyu Fashi) enjoyed a great reputation in Dongxia (Dongxia), so he went to ask for advice. He lived in Dharma Master Lingyu's Dharma hall for a long time, experiencing many days and nights. He wore coarse clothes and practiced silently in the last seat. He did not read the scriptures or make comments, and the disciples thought he was dull and did not pay attention to him at first. Dharma Master Lingyu observed him in the seat for a long time, and felt that he had an extraordinary bearing, but he did not yet understand his wisdom. So he called him into a private room and discussed Buddhist principles with him. He was radiant, his thoughts were agile, his answers were fluent, and his body and mind were as firm as iron. Dharma Master Lingyu therefore greatly appreciated him and considered him his disciple, so he allowed him to live in his room, live and eat together, and discuss the Dharma all day and night. The two were in harmony, and Dharma Master Yuan poured out all his inner thoughts. Dharma Master Yuan said, 'I originally thought that my Buddhist principles were already very profound, but I did not expect that your Buddhist principles were even more exquisite. I have read widely and collected many opinions, but I have found no one who can be a teacher.' So he returned to Dharma Master Lingyu and explained his thoughts in detail. Later, he rectified his conduct and lived in seclusion in Zhongnan Mountain (Zhongnan Mountain), building temples.
結徒分時程業。三輔令達歸者充焉。今之至相寺是也。裕后敕召入朝。才有間隙徑投淵寺。欣暢意得傾陰屢改。又以帝之信施為移山路。本居迮隘兼近川穀。將延法眾未日經遠。裕卜西南坡阜。是稱福地。非唯山眾相續。亦使供擬無虧。淵即從焉。今之寺墌是也。自爾迄今五十餘載。兇年或及而寺供無絕。如裕所示。斯亦預見之明也。因疾卒于至相之本房。春秋六十有八。即大業七年四月八日也。初淵奉持瓦缽。一受至終行住隨身未曾他洗終前十日破為五段。因執而嘆曰。缽吾命也命緣已謝五蔭散矣。因而遘疾。此則先現滅相。后遂符焉。及正舍壽之時。鐘聲無故嘶破。三年之後更復如本。此皆德感幽顯呈斯徴應。率如此類也。弟子法琳。夙奉遺蹤敬崇徽緒。于散骸之地。為建佛舍利塔一所。用津靈德。立銘表志云。
釋道宗。俗姓孫氏。萊州即墨人。少從青州道藏寺道奘法師。學通經論。奘明達識慧。標舉河海名播南北。立四種黎耶聞熏解性佛果等義。廣如別傳。宗受業智論十地地持成實毗曇。大小該博。晚住州中游德寺。寺即宗之所造。房堂園圃悉是經論。聲名雄遠玄素攸仰。及講大論天雨眾花。旋繞講堂飛流戶內。既不委地。久之還去。合衆驚嗟希有瑞也。宗雖目對初不怪之。行講如初。后不重述。時共
【現代漢語翻譯】 現代漢語譯本： 結交僧侶，分派任務，安排日程。三輔地區的官員和百姓紛紛前來歸附，於是建立了今天的至相寺（Zhi Xiang Temple）。後來，隋文帝下詔召見道裕（Dao Yu）入朝。道裕在朝中稍有空閑，就徑直前往淵寺（Yuan Temple）。他心情舒暢，意氣風發，多次改變寺院的陰暗面貌。又利用皇帝的信施，開闢了移山路。原本居住的地方狹窄，又靠近河谷，難以容納日益增多的僧眾。道裕便在西南面的山坡上占卜選址，認為那是塊福地，不僅能使山中的僧眾得以延續，也能保證寺院的供給不會匱乏。道淵（Dao Yuan）聽從了他的建議，於是就有了今天的寺墌（Si Zhi）。從那時到現在已經五十多年了，即使遇到災荒之年，寺院的供給也從未斷絕，正如道裕所預見的那樣，這實在是他的遠見卓識。道裕因病在至相寺的住所去世，享年六十八歲，那是大業七年四月八日。當初，道淵一直拿著瓦缽，從接受之日起，無論行走坐臥都隨身攜帶，從未清洗過。臨終前十天，瓦缽突然破裂成五段。道淵拿著瓦缽嘆息道：『這瓦缽就是我的命啊，如今命緣已盡，五蘊（Wu Yin，佛教術語，指構成人身心的五種要素：色、受、想、行、識）也要消散了。』 於是就生病了。這正是先顯現滅亡之相，後來才應驗了。等到道淵去世的時候，寺院的鐘聲無緣無故地嘶啞破裂，三年之後又恢復如初。這些都是德行感應了幽冥，顯現出這樣的徵兆。類似的事情還有很多。弟子法琳（Fa Lin），一直遵循道淵的遺蹟，敬重他的美德，所以在安葬遺骸的地方，建造了一座佛舍利塔，用來傳揚他的靈德，並立碑銘文來表彰他的功績。
釋道宗（Shi Dao Zong），俗姓孫氏，是萊州即墨人。年輕時跟隨青州道藏寺的道奘（Dao Zang）法師學習，精通經論。道奘明達有識，名聲遠揚，提出了四種黎耶（Li Ye，梵文ālaya的音譯，意為『藏識』，佛教唯識宗的基本概念）聞熏解性佛果等義，詳細內容見於其他傳記。道宗學習了《智論》、《十地經》、《地持論》、《成實論》、《毗曇論》等，大小乘佛法都廣泛涉獵。晚年住在州中的游德寺，這座寺院是道宗建造的，房舍、廳堂、園圃都充滿了經論。他的聲名遠播，玄學之士都仰慕他。當他講解《大智度論》時，天空中下起了眾多的鮮花，圍繞著講堂飛舞，甚至飛入戶內。這些花既不落地，過了很久才離去。眾人都驚歎這是希有的祥瑞。道宗雖然親眼目睹，卻並不覺得奇怪，仍然像往常一樣講經說法，後來也不再提起這件事。當時，大家一起...
【English Translation】 English version: He gathered followers, assigned tasks, and scheduled activities. Officials and people from the Sanfu region flocked to join him, leading to the establishment of the Zhi Xiang Temple (Temple of Ultimate Appearance). Later, Emperor Wen of the Sui Dynasty issued an edict summoning Dao Yu (Path Abundance) to the court. Whenever Dao Yu had a moment of respite in the court, he would head straight to the Yuan Temple (Abyss Temple). He was cheerful and spirited, repeatedly transforming the temple's gloomy aspects. He also used the Emperor's donations to build the Yi Shan Road (Mountain Moving Road). The original residence was cramped and close to the river valley, making it difficult to accommodate the growing number of monks. Dao Yu then divined a location on the southwest slope, considering it a blessed land that would not only allow the mountain monks to continue but also ensure the temple's supplies would not be lacking. Dao Yuan (Path Abyss) followed his advice, and thus the Si Zhi (Temple Mound) came into being. From then until now, more than fifty years have passed, and even in years of famine, the temple's supplies have never been cut off, just as Dao Yu had foreseen, which is truly a testament to his foresight. Dao Yu died of illness in his residence at the Zhi Xiang Temple at the age of sixty-eight, on the eighth day of the fourth month of the seventh year of the Daye era. Initially, Dao Yuan always carried a clay bowl, from the moment he received it, he carried it with him wherever he went, never washing it. Ten days before his death, the clay bowl suddenly broke into five pieces. Dao Yuan held the clay bowl and sighed, 'This clay bowl is my life, and now that my life's fate is exhausted, the Five Skandhas (Wu Yin, Buddhist term referring to the five aggregates that constitute a person: form, sensation, perception, mental formations, and consciousness) will also dissipate.' Then he fell ill. This was a manifestation of the sign of extinction, which later came to pass. When Dao Yuan passed away, the temple bell suddenly became hoarse and broken for no reason, and after three years it returned to its original state. These were all manifestations of virtue influencing the unseen, revealing such omens. There are many similar occurrences. His disciple, Fa Lin (Dharma Forest), has always followed Dao Yuan's legacy, respecting his virtues, so he built a stupa for the Buddha's relics at the place where his remains were buried, to spread his spiritual power, and erected a stele with an inscription to commemorate his achievements.
Shi Dao Zong (釋道宗,釋:釋迦摩尼, 道宗: Path Ancestor), whose secular surname was Sun, was a native of Jimo in Laizhou. In his youth, he studied with the Dharma Master Dao Zang (Path Treasury) of the Dao Zang Temple in Qingzhou, mastering the scriptures and treatises. Dao Zang was intelligent and knowledgeable, and his reputation spread far and wide. He proposed the doctrines of the Four Alayas (Li Ye, transliteration of the Sanskrit word ālaya, meaning 'storehouse consciousness', a fundamental concept in Buddhist Yogācāra), the perfuming of hearing, the understanding of nature, and the Buddha-fruit, which are detailed in other biographies. Dao Zong studied the Mahaprajnaparamita Sastra, the Dasabhumika Sutra, the Bodhisattvabhumi, the Tattvasiddhi Sastra, and the Abhidharma, extensively covering both Mahayana and Hinayana Buddhism. In his later years, he resided in the Youde Temple in the state, which was built by Dao Zong himself. The houses, halls, gardens, and orchards were all filled with scriptures and treatises. His reputation spread far and wide, and scholars of metaphysics admired him. When he lectured on the Mahaprajnaparamita Sastra, many flowers rained down from the sky, swirling around the lecture hall and even flying into the houses. These flowers did not fall to the ground and left after a long time. Everyone exclaimed that this was a rare and auspicious sign. Although Dao Zong witnessed it himself, he did not find it strange and continued to lecture as usual, and later he never mentioned it again. At that time, everyone together...
伏其遠度。晚住慧日。英彥同聚該富是推。常講成實弘匠後學。偽鄭欽敬禮問優繁。上清東夏又欽德素。召入西京住勝光寺。復延入弘義宮。通霄法集。羣后百辟咸從伏聽。披闡新異振發時心。自爾周輪隨講無替。雖無成濟而學者推焉。以武德六年卒于所住。春秋六十一。秦府下教贈物二百段。收葬於終南山至相寺之南巖。
釋普曠。俗姓樊氏。扶風郿人也。七歲出家。依止圓禪師而為沙彌。居山餌柏一十五載。誦讀經教日夕相連。及進大戒便行頭陀。乞食人間棲投林蒙二十餘載。剛梗嚴毅卓犖不群。言議酬捷孤然天挺。后游聚落採拾遺文因過講席聽其餘論。素未開解聞即憲章。便構心曲陳論高座。發言新奇卒難解釋。皆嘆其俊銳莫肯前驅。每與周武對揚三寶。析理開神。有聲朝典。佛法正隆未勞聽解。遂往樊川頭陀自靜。夜宿寒林。人有索其首者。曠引刀將刎。乞者止之。又從索耳便刵而惠之。建德之年將壞二教。關中五眾騷擾不安。曠聞之躬往帝庭廣陳至理。不納其言。退而私業。於斯時也寺塔湮廢投命莫從。遠造則力竭難通。近從則心輕易徙。遂因其俗位訊息其中。武帝雖滅二教意存李術。便更置通道觀學士三百人。並選佛道兩宗奇才俊邁者充之。曠理義精通時共僉舉。任居學正剖斷時秀為諸生先。不久
【現代漢語翻譯】 現代漢語譯本： 伏其遠度（法師名，具體含義未知），晚年住在慧日寺。英彥（人名，具體含義未知）等人聚集在一起，認為他學識淵博，值得推崇。他經常講解《成實論》，是弘揚佛法的傑出人才，後學之士。偽鄭（政權名，具體含義未知）對他欽佩敬重，禮節問候非常頻繁。上清（人名，具體含義未知）和東夏（人名，具體含義未知）也欽佩他的德行和樸素。他被召入西京（地名，即長安）住在勝光寺。又被邀請進入弘義宮，通宵達旦地舉行法會。眾多王公大臣都來聽他講法。他闡述新穎獨特的見解，振奮人心。從此以後，他巡迴各地講法，從未間斷。雖然沒有取得顯著的成就，但學者們都很推崇他。武德六年（公元623年）圓寂于所住的寺廟，享年六十一歲。秦王府下令贈送物品二百段，安葬在終南山至相寺的南巖。
釋普曠（法師名，具體含義未知），俗姓樊，是扶風郿縣人。七歲出家，依止圓禪師（法師名，具體含義未知）為沙彌。在山中以松柏為食，度過了十五年。日夜不停地誦讀經書。受具足戒后，便開始行頭陀行（佛教苦行之一）。在人間乞食，在山林中居住，度過了二十多年。他剛強正直，嚴厲果敢，卓越不凡。言談敏捷，天資聰穎。後來遊歷于聚落之間，收集散失的佛經，路過講席時，便聽聽別人的議論。以前從未開悟的地方，一聽就明白了。於是構思自己的見解，在高座上陳述。他的發言新穎奇特，難以解釋。大家都讚歎他的才華，沒有人敢於和他辯論。他經常與周武帝（皇帝名，具體含義未知）辯論三寶（佛、法、僧）的道理，分析精闢，啓發心智，在朝廷中享有盛名。當時佛法興盛，不需要聽他的解釋。於是前往樊川，獨自修行。夜晚住在寒冷的樹林里。有人向他索要頭顱，普曠拿起刀就要割下來。乞討者阻止了他。又有人向他索要耳朵，他就割下來給了他。建德年間，周武帝將要廢除佛教和道教，關中地區的僧尼們騷動不安。普曠聽說后，親自前往朝廷，廣泛陳述佛法的真理。沒有被採納。退而私下從事佛法事業。在這個時候，寺廟和佛塔被毀壞，投靠無門。遠去則力量不足難以到達，近處則心容易動搖。於是根據世俗的地位來觀察情況。周武帝雖然滅了佛教和道教，但心裡還想著李術（人名，具體含義未知）。於是設定了通道觀，招收了三百名學士，並選拔了佛教和道教兩方面的奇才俊傑來充實其中。普曠精通義理，當時大家都推舉他。任命他為學正，負責評判當時的優秀人才，作為諸生的表率。不久之後
【English Translation】 English version: Fuqi Yuandu (name of a monk, specific meaning unknown) resided at Hui Ri Temple in his later years. Ying Yan (name of a person, specific meaning unknown) and others gathered together, considering him knowledgeable and worthy of respect. He often lectured on the Satyasiddhi Shastra, a prominent figure in promoting Buddhism, and a role model for later learners. The Pseudo-Zheng (name of a regime, specific meaning unknown) admired and respected him, with frequent greetings and inquiries. Shangqing (name of a person, specific meaning unknown) and Dongxia (name of a person, specific meaning unknown) also admired his virtue and simplicity. He was summoned to Xijing (place name, i.e., Chang'an) and resided at Shengguang Temple. He was later invited to Hongyi Palace, holding Dharma assemblies throughout the night. Many princes and ministers came to listen to his lectures. He expounded novel and unique insights, inspiring people. From then on, he traveled around lecturing, never ceasing. Although he did not achieve significant accomplishments, scholars respected him. In the sixth year of the Wude era (623 AD), he passed away at the temple where he resided, at the age of sixty-one. The Qin Prince's mansion ordered the donation of two hundred bolts of silk and had him buried in the southern cliffs of Zhixiang Temple on Mount Zhongnan.
釋普曠（Shi Pukuang）(name of a monk, specific meaning unknown), whose secular surname was Fan, was a native of Mei County, Fufeng. He became a monk at the age of seven, relying on Chan Master Yuan (name of a monk, specific meaning unknown) as a śrāmaṇera (novice monk). He spent fifteen years in the mountains, eating pine and cypress. He recited scriptures day and night. After receiving the full precepts, he began to practice dhūta (ascetic practices). He begged for food among people and lived in forests for more than twenty years. He was firm and upright, strict and resolute, outstanding and unconventional. He was quick-witted in speech and naturally intelligent. Later, he traveled among villages, collecting lost Buddhist scriptures, and listened to others' discussions when passing by lecture halls. He immediately understood what he had never understood before. So he conceived his own views and presented them on the high seat. His statements were novel and unique, difficult to explain. Everyone praised his talent, and no one dared to debate with him. He often debated the principles of the Three Jewels (Buddha, Dharma, Sangha) with Emperor Zhou Wu (name of an emperor, specific meaning unknown), analyzing them incisively and enlightening the mind, enjoying a great reputation in the court. At that time, Buddhism was flourishing, and there was no need to listen to his explanations. So he went to Fanchuan to practice alone. He stayed in the cold forest at night. Someone asked him for his head, and Pukuang took a knife to cut it off. The beggar stopped him. Then someone asked him for his ear, and he cut it off and gave it to him. During the Jian De era, Emperor Zhou Wu was about to abolish Buddhism and Taoism, and the monks and nuns in the Guanzhong area were restless. After hearing about it, Pukuang went to the court himself and extensively stated the truth of Buddhism. It was not accepted. He retreated and engaged in Buddhist activities privately. At this time, temples and pagodas were destroyed, and there was nowhere to turn. Going far away was too difficult, and staying nearby was too easy to be swayed. So he observed the situation based on the secular position. Although Emperor Zhou Wu destroyed Buddhism and Taoism, he still had Li Shu (name of a person, specific meaning unknown) in mind. So he set up the Tongdao Temple, recruited three hundred scholars, and selected outstanding talents from both Buddhism and Taoism to fill it. Pukuang was proficient in the principles, and everyone recommended him at that time. He was appointed as the Xue Zheng (academic director), responsible for judging the outstanding talents of the time, as a model for the students. Not long after
廢觀。聽士隨才賦任。曠力怯躬耕糇粒無委。寄祿登庸復任岐山從事。奉遵舊約不黷情染衣。故氈裝倨傲臨官剃髮留須。頭戴紗帽纓其咽頷。用為常軌。有事判約筆斷如流。務涉繁擁者。便云我本道人不閑俗網。周國上下咸委其儀度也。顧曠通博任其處世。隋氏將興菩薩僧立。相如朝服不同剃剪。員置百二十人。並括前法牙角不涅塵俗者。曠識悟聞達當其一焉。尋復廢之。大法昌顯並預出家同居興善。果敢雄敏眾所先之。隋文以通道觀鐘賜玄都觀。黃巾一族同共移來將達前所。曠率其法屬徑往爭之。立理既平便又刵耳。道士望風索然自散。乃懸於國寺聲震百里。隋高晏駕禪定郁興。乃召居之。大業末年又登綱任。大唐啟運別奉詔書。曩積芳猷日別相見。武德三年三月卒于慈門寺。春秋七十三。遺告捨身山路不須塋壟。弟子捃萃余骨。起塔於終南龍池之峰。樹銘旌德。於今存焉。
釋保恭。姓崔。青州人也。晉永嘉南遷止於建業。父超道本州刺史。十一投炅法師。將欲試其神采。乃以觀音誦之。初夜一時須臾便度。自謂聞之如經月頃。即度出家。會炅亡沒。夢見兩蛇從師腳出入恭腳中。忽爾驚覺。自覺心志弘雅身相安怗。便往開善徹法師所聽采成論。義疏極細狀如蠅頭。一領八紙不遺一字。眾齊五百莫不推先。受
【現代漢語翻譯】 現代漢語譯本 廢觀（被廢棄的道觀）。聽任有才能的士人隨意施展才華。那些體弱力怯的人，即使耕種也難以獲得足夠的糧食。被授予官職的人又被任命到岐山任職。他們奉行舊的約定，不被世俗的情感所沾染，穿著樸素的衣服。所以，他們穿著粗糙的氈衣，態度傲慢，即使做了官也不剃髮，留著鬍鬚。頭上戴著紗帽，帽帶繫在咽喉處，這被當作是常規。處理公務時，判決書寫得像流水一樣流暢。如果遇到繁瑣擁擠的事務，就說：『我本是道人，不習慣世俗的束縛。』全國上下都聽任他們的行為。顧曠（人名）知識淵博，處世圓通，聽任他處理世事。隋朝將要興起時，菩薩僧立（人名）出現。他的朝服與衆不同，沒有經過剃剪。設定了一百二十人，都包括了以前那些不沾染世俗的人。顧曠見識廣博，通達事理，是其中之一。不久又被廢除了。大法昌盛顯揚，他們一起出家，同住在興善寺。他們果敢雄健，在眾人中領先。隋文帝將通道觀的鐘賜給玄都觀。黃巾一族一同遷來，將要到達之前的地方。顧曠率領他的法屬直接前去爭奪。在道理上講清楚之後，又割掉了他們的耳朵。道士們望風而逃，各自散去。於是將鐘懸掛在國寺，聲音震動百里。隋煬帝去世后，禪定之風興盛，於是召顧曠入宮居住。大業末年，又擔任重要的職務。大唐開啟國運，另外奉詔書，因為他積累的芳猷，每天都召見他。武德三年三月，在慈門寺去世，享年七十三歲。遺囑說將遺體捨棄在山路上，不需要墳墓。弟子們收集了他的遺骨，在終南山的龍池峰上建造了塔，樹立銘文來彰顯他的德行，至今還存在。
釋保恭（佛教僧侶，名保恭）。姓崔，是青州人。晉朝永嘉年間，隨著南遷，居住在建業。他的父親崔超道是本州的刺史。十一歲時，他投奔炅法師。炅法師想要測試他的神采，就讓他誦讀觀音經。第一個晚上，只用了一會兒就背誦下來了。他自己說，聽起來好像已經背誦了一個月一樣。於是就剃度出家。恰逢炅法師去世。他夢見兩條蛇從師父的腳中出來，進入了他的腳中。忽然驚醒，自覺心志弘大高雅，身心安寧。於是就前往開善寺，在徹法師那裡聽講《成實論》。義疏極其細小，形狀像蠅頭一樣。一卷八張紙，沒有遺漏一個字。聽眾有五百人，沒有不推崇他的。接受...
【English Translation】 English version The abandoned monastery. Letting talented scholars display their abilities freely. Those who are weak and lack strength find it difficult to obtain enough food even if they farm. Those who are granted official positions are also appointed to work in Qishan. They adhere to the old agreements, not being contaminated by worldly emotions, and wearing simple clothes. Therefore, they wear rough felt clothes, with an arrogant attitude, and even when they become officials, they do not shave their heads but keep their beards. They wear gauze hats on their heads, with the hat strings tied at the throat, which is regarded as the norm. When handling official business, the judgments are written as smoothly as flowing water. If they encounter cumbersome and crowded affairs, they say: 'I am originally a Taoist, not accustomed to worldly constraints.' The whole country allows their behavior. Gu Kuang (personal name) is knowledgeable and worldly-wise, allowing him to handle worldly affairs. When the Sui Dynasty was about to rise, Bodhisattva monk Li (personal name) appeared. His court clothes were different, not having been shaved. One hundred and twenty people were set up, all including those who did not contaminate worldly affairs before. Gu Kuang was knowledgeable and understanding, being one of them. Soon it was abolished again. The Great Dharma flourished and manifested, and they all became monks together, living together in Xingshan Temple. They were brave and vigorous, leading among the people. Emperor Wen of Sui bestowed the bell of Tongdao Monastery to Xuandu Monastery. The Yellow Turban clan moved together, about to reach the previous place. Gu Kuang led his Dharma followers directly to fight for it. After explaining the principles clearly, he cut off their ears again. The Taoists fled at the sight of the wind and dispersed. So the bell was hung in the national temple, and the sound shook for a hundred miles. After Emperor Yang of Sui passed away, the practice of meditation flourished, so he summoned Gu Kuang to live in the palace. At the end of the Daye era, he also held important positions. The Great Tang opened its national fortune, and another imperial edict was issued, because of his accumulated fragrant plans, he was summoned every day. In March of the third year of Wude, he died in Cimen Temple at the age of seventy-three. His will said to abandon the body on the mountain road, without the need for a tomb. The disciples collected his remains and built a pagoda on the Longchi Peak of Zhongnan Mountain, erecting an inscription to show his virtue, which still exists today.
釋保恭 (Buddhist monk, named Bao Gong). His surname is Cui, and he is from Qingzhou. During the Yongjia period of the Jin Dynasty, he moved south and lived in Jianye. His father, Cui Chaodao, was the governor of this state. At the age of eleven, he went to Master Jiong. Master Jiong wanted to test his talent, so he asked him to recite the Guanyin Sutra. On the first night, he recited it in a short while. He himself said that it sounded as if he had recited it for a month. So he was tonsured and became a monk. It happened that Master Jiong passed away. He dreamed that two snakes came out of his master's feet and entered his feet. Suddenly waking up, he felt that his mind was broad and elegant, and his body and mind were peaceful. So he went to Kaisan Temple and listened to Master Che's lectures on the 'Chengshi Lun' (Tattvasiddhi Shastra). The commentaries were extremely small, shaped like fly heads. One volume of eight sheets of paper, without missing a word. There were five hundred listeners, and none did not admire him. Receiving...
具已后隨惠曉禪師綜習定業。深明觀行頻蒙印可。又聽成實謂有餘悟。反求所明翻成疑阻。即以問諸講匠皆無通者。逢高昌嵩公開揚地持十地。因從受學。不逾年稔大義皆明。於前疑中。又削其半。乃行依地持偏講法華。控引宗歸。得其奧旨。陳至德初。攝山慧布。北鄴初還欲開禪府。苦相邀請建立清徒。恭揖布慧聲便之此任。樹立綱位引接禪宗。故得棲霞一寺道風不墜至今稱之詠歌不絕。恭又從布聽采三論善會玄言。於前諸疑都並消釋。及布之亡委以徒眾。既承付屬率誘如初。而德素尊嚴見者皆憚。整理僧務功在護持。仁壽末年獻后崩背。帝造佛寺綜御須人。僉委聲實以狀聞奏。下敕徴入為禪定道場主。綱正僧網清肅有聞。迄于隋代常蒞斯任。隋齊王暕。奉其道德禮以為師。既受戒已施衣五百領。一無所受乃從余散。唐運初興歸心泉石。遂避官於藍田悟真寺。棲息林岫將事終焉。而御眾攝持聲光帝里。武德二年。下敕召還依舊檢校。仍改禪定為大莊嚴。及舉十德統攝僧尼。京輦諸僧懾憚威嚴遂不登及。高祖聞之曰。恭禪師志行清澄可為綱統。朕獨舉之。既位斯任諸無與對。遂居大德之右。專當剖斷。平恕衷詣眾無怨焉。以武德四年十二月十九日卒于大莊嚴寺。春秋八十。初恭弱年入道志力兼常。不以利傾不以威動。
【現代漢語翻譯】 現代漢語譯本： 具律師之後，惠曉禪師跟隨他一起研習禪定。他對觀行的理解非常深刻，多次得到惠曉禪師的認可。後來他又聽講《成實論》，覺得還有未領悟的地方，反而因為反思自己所理解的內容而產生了疑惑。他向許多講經的法師請教，但都沒有人能解答他的疑問。後來他遇到了從高昌回來的嵩公，嵩公弘揚《地持論》和《十地經》，於是他跟隨嵩公學習。不到一年，他就完全明白了其中的大義，之前疑惑的問題也消除了一半。於是他開始依據《地持論》來講解《法華經》，引導人們歸宗，從而領悟了其中的奧妙。 陳朝至德初年，攝山的慧布禪師從北鄴返回，想要開創禪修場所，極力邀請惠恭禪師前去協助建立僧團。惠恭禪師恭敬地接受了慧布禪師的邀請，前往攝山擔任此職。他建立綱紀制度，引導接引禪宗學人，因此棲霞寺的道風得以保持，直到今天人們還在不斷地稱頌歌詠。惠恭禪師又跟隨慧布禪師聽講三論，深入領會玄妙的言論，之前所有的疑惑都徹底消除了。等到慧布禪師去世后，他將僧眾託付給惠恭禪師，惠恭禪師繼承了慧布禪師的遺囑，像當初一樣帶領僧眾。惠恭禪師的德行素來受到尊敬，人們都敬畏他。他整理僧務，功勞在於護持佛法。 隋朝仁壽末年，獻後去世，皇帝建造佛寺，需要管理僧眾的人才。大家一致推舉惠恭禪師，並將情況上報給皇帝。皇帝下詔徵召惠恭禪師入宮，擔任禪定道場的主持。他整頓僧綱，清正肅穆，很有名望。直到隋朝滅亡，他一直擔任這個職務。隋齊王楊暕敬佩他的道德，以師禮待他。楊暕受戒后，佈施了五百件衣服，惠恭禪師一件也沒有接受，而是把它們分給了其他人。 唐朝建立之初，惠恭禪師歸心於山林泉石，於是辭官隱居在藍田的悟真寺，想要在那裡安度晚年。但他管理僧眾、攝持佛法的聲望傳遍了京城。唐武德二年，皇帝下詔召回惠恭禪師，讓他依舊擔任檢校的職務，並將禪定道場改為大莊嚴寺。朝廷要推舉十德來統領僧尼，京城一帶的僧人都懾于惠恭禪師的威嚴，沒有人敢參與競爭。唐高祖得知此事後說：『惠恭禪師志向高潔，品行清澄，可以作為僧綱的統領，朕親自提拔他。』既然擔任了這個職務，就沒有人能與他匹敵，於是他位居大德之首，專門負責裁決事務。他處事公平公正，合乎情理，大家都心悅誠服，沒有怨言。 武德四年十二月十九日，惠恭禪師在大莊嚴寺圓寂，享年八十歲。惠恭禪師年輕時就入道修行，志向和毅力都超過常人，不被利益所誘惑，也不被威勢所動搖。
【English Translation】 English version: After Lawyer Ju, Huixiao Chan Master followed him to comprehensively study meditative practices. He deeply understood contemplation and practice, frequently receiving Huixiao Chan Master's approval. Later, he listened to the Satya-siddhi-shastra (Cheng Shi Lun), feeling there were still aspects he hadn't grasped, and reflecting on his understanding led to doubts. He asked various lecturers, but none could provide a satisfactory explanation. He then encountered Monk Song from Gaochang, who propagated the Bodhisattva-bhumi-sutra (Di Chi Lun) and the Ten Stages Sutra (Shi Di Jing). He studied under Monk Song, and within a year, he fully understood the profound meaning, resolving half of his previous doubts. Consequently, he lectured on the Lotus Sutra (Fa Hua Jing) based on the Bodhisattva-bhumi-sutra, guiding people to the ultimate source and attaining its profound essence. In the early years of the Zhi De era of the Chen Dynasty, Huibu Chan Master of Sheshan returned from Northern Ye and desired to establish a Chan practice center. He earnestly invited Huigong Chan Master to assist in establishing the monastic community. Huigong Chan Master respectfully accepted Huibu Chan Master's invitation and went to Sheshan to take on this responsibility. He established the framework and principles, guiding and receiving Chan practitioners, thus preserving the Dharma tradition of Qixia Temple, which continues to be praised and sung about to this day. Huigong Chan Master also followed Huibu Chan Master in listening to the Three Treatises (San Lun), deeply understanding the profound words, and completely resolving all his previous doubts. When Huibu Chan Master passed away, he entrusted the monastic community to Huigong Chan Master. Having inherited the entrustment, Huigong Chan Master led the community as before. His virtue and dignity were deeply respected, and all who saw him were in awe. He organized monastic affairs, and his merit lay in protecting the Dharma. At the end of the Renshou era of the Sui Dynasty, Empress Xian passed away. The emperor built Buddhist temples and needed talented individuals to manage the monastic community. Everyone unanimously recommended Huigong Chan Master and reported the situation to the emperor. The emperor issued an edict summoning Huigong Chan Master to the palace to serve as the head of the Chan meditation center. He rectified the monastic code, and his integrity and solemnity were well-known. He held this position until the end of the Sui Dynasty. Prince Yang Jian of Qi of the Sui Dynasty revered his virtue and treated him as a teacher. After receiving precepts, Yang Jian offered five hundred robes, but Huigong Chan Master accepted none, distributing them to others instead. At the beginning of the Tang Dynasty, Huigong Chan Master yearned for the mountains and forests, so he resigned from his official position and lived in seclusion at Wuzhen Temple in Lantian, intending to spend his remaining years there. However, his reputation for managing the monastic community and upholding the Dharma spread throughout the capital. In the second year of the Wude era of the Tang Dynasty, the emperor issued an edict recalling Huigong Chan Master, allowing him to continue his duties as inspector and renaming the Chan meditation center as Dazhuangyan Temple. When the court wanted to appoint ten virtuous monks to lead the Sangha, the monks in the capital were in awe of Huigong Chan Master's authority, and no one dared to compete. Emperor Gaozu of Tang learned of this and said, 'Chan Master Huigong's aspirations are noble, and his conduct is pure and clear. He can be the leader of the Sangha. I will personally promote him.' Since he held this position, no one could match him, so he was ranked at the top of the virtuous monks and was solely responsible for adjudicating matters. He was fair and impartial, and everyone was content and had no complaints. On the nineteenth day of the twelfth month of the fourth year of the Wude era, Huigong Chan Master passed away at Dazhuangyan Temple at the age of eighty. Huigong Chan Master entered the path of practice at a young age, and his aspirations and perseverance were extraordinary. He was not swayed by profit or intimidated by power.
敦肅嚴毅深有大猷。曾經山行虎伏前道。從邊直過情無顧及。大業中年梟感起逆。僧有競者言與同謀。於時正在堂中登坐豎義。兵衛奄至圍繞階庭。合衆驚惶將散其席。恭曰。自省無事。待論議訖當自辯之。從容談敘都無異色。斯例甚眾。略陳一二。由茲風問陳隋唐代。三國天子之所隆焉。葬于京郊之西南。其碑唐秘書監蕭德言制文。
釋法侃。姓鄭氏。滎陽人也。弱年從道。志力堅明體理方廣。常流心府。聞泰山靈巖行徒清肅瑞跡屢陳遠揚滎澤。年未登冠遂往從焉。會彼眾心自欣嘉運。及進具后勵節弘規。預在清訓務機登踐。後周流講席博覽群宗。隨聞戢戴有倫前達。有淵法師。道播當時雄杰推指。妙通十地尤明地持。侃又從焉。聽其開釋。皆周涉正理遵修章采。屬齊歷不緒周湮法教。南度江陰棲遲建業。聽采新異鎣飾心神。攝慮緣求擬諸漆木。陳平之後北止江都安樂寺。有曹毗者。清信士也。明解攝論。真諦親承。侃乃三業歸從玄義請決。即開融勝相覆敘所聞。毗自聽之恐有遺逸。侃每於隱義發明鋪示既允愜當。毗皆合掌稱善。隋煬晉蕃昔鎮揚越。搜舉名器入住日嚴。以侃道洽江溽。將欲英華京部。乃召而隆遣。既達本寺厚供禮之。盛業弘被棲心止觀。時復開道唯識味德禮懺。匠益惰學亟動物心。仁壽二年
。文帝感瑞。廣召名僧用增像化。敕侃往宣州安置舍利。既奉往至統敘國風陶引道俗。革化歸法者數亦殷矣。初孟春下詔之日。宣州城內官倉之地。夜放光明紅赤洞發。舉焰五丈廣一丈許。官人軍防千有餘人一時奔赴。謂是火起。及至倉所乃是光相。古老傳云。此倉本是永安舊寺也。至於明日永安寺擬置塔處。又放光明。如前無異。眾並不委其然也。季春三月侃到宣州權止公館。案行置所通皆下濕。一州之上不過永安。既預光待因構塔焉。又令掘倉光之處。果得石函。恰同棺樣。不須繕造。因藏舍利。又降甘露凝于樹枝香甘過世。又感紫芝一枚生於舍利堂壁。九枚盤曲光色殊異。遂令以表聞奏。又造塔黎州。還令侃往。初至館停。聞空中天樂。繁會聒耳。道俗慶之。又感異香互來充鼻。掘地四尺獲一古瓦。銘云。千秋萬歲樂未央。侃奉福弘業亟發徴祥。抑是冥通。豈唯人事。旋還京邑講授相尋。大唐受禪情存護法。置十大德用清朝寄。時大集僧眾標名序位。侃儀止肅然挺超莫擬。既德充僧望遂之斯任。恂恂善誘弘悟繁焉。晚移興善講導無替。武德六年十一月卒于所住。春秋七十三矣。殯于東郊馬頭穴內。侃學專攝論。躡足親依。披析幽旨渙然標詣。解義釋名見稱清澈。諸赴聽者欣其指況。有道撫法師者。俊穎標首京城
所貴。本住總持。宗師異解用通攝論。及臨侃席數扣重關。束心展禮餐承音訓。遂舍其本習從歸真諦。且侃形相英偉庠序端隆。折旋俯仰皆符古聖。所以隋朝盛德行業乃殊。至於容服可觀引命徴召。必以侃為言首。其威儀之選為如此也。及其少服紫石。老遂苦之。醫診云。須以豬肉用厭藥勢。侃曰。終須一謝。豈得啖他。因縱疾取終。其翹誠重物又若於此。侃初立名。立人安品。后值內惠日道場沙門智騫曰。侃之為字。人口為信。又從川字。言信的也。因從之。
釋吉藏。俗姓安。本安息人也。祖世避仇移居南海。因遂家于交廣之間。后遷金陵而生藏焉。年在孩童。父引之見於真諦。仍乞詺之。諦問其所懷。可為吉藏。因遂名也。歷世奉佛門無兩事。父后出家名為道諒。精勤自拔苦節少倫。乞食聽法以為常業。每日持缽將還跣足入塔遍獻佛像。然後分施。方始進之。乃至涕涶便利。皆先以手承取。施應食眾生。然後遠棄。其篤謹之行初無中失。諒恒將藏聽興皇寺道朗法師講。隨聞領解悟若天真。年至七歲投朗出家。采涉玄猷日新幽致。凡所咨稟妙達指歸。論難所標獨高倫次。詞吐贍逸弘裕多奇。至年十九處眾覆述。精辯鋒游。酬接時彥綽有餘美。進譽揚邑有光學眾。具戒之後聲問轉高。陳桂陽王欽其風采。吐納
義旨欽味奉之。隋定百越遂東遊秦望。止泊嘉祥如常敷引。禹穴成市問道千餘。志存傳燈法輪相繼。開皇末歲。煬帝晉蕃置四道場。國司供給。釋李兩部各盡搜揚。以藏名解著功。召入慧日。禮事豐華優賞倫異。王又于京師置日嚴寺。別教延藏往彼居之。欲使道振中原行高帝壤。既初登京輦道俗云奔。見其狀則傲岸出羣。聽其言則鐘鼓雷動。藏乃游諸名肆。薄示言蹤。皆掩口杜辭鮮能其對。然京師欣尚妙重法華。乃因其利即而開剖。時有曇獻禪師。禪門鉦鼓。樹業光明道俗陳跡。創首屈請敷演會宗七眾聞風造者萬計。隘溢堂宇外流四面。乃露縵廣筵猶自繁擁。豪族貴游皆傾其金貝。清通道侶俱慕其芳風。藏法化不窮財施填積。隨散建諸福田。用既有餘。乃充十無盡。藏委付曇獻資于悲敬。逮仁壽年中。曲池大像舉高百尺。繕修乃久身猶未成。仍就而居之。誓當構立。抽舍六物並托四緣。旬日之間施物連續。即用莊嚴峙然高映。故藏之福力能動物心。凡有所營無非成就。隋齊王暕夙奉音猷。一見欣至而未知其神府也。乃屈臨第並延論士。京輦英彥相從前後六十餘人。並已陷折前鋒令名自著者。皆來總集。藏為論主。命章陳曰。以有怯之心。登無畏之座。用木訥之口。釋解頤之談。如此數百句。王顧學士傅德充曰。曾未延
鋒禦寇。止如向述恐罕追斯蹤。充曰。動言成論驗之今日。王及僚友同嘆稱美。時沙門僧粲。自號三國論師。雄辯河傾吐言折角。最先徴問。往還四十餘番。藏對引飛激注贍滔然。兼之間施體貌詞采鋪發。合席變情𧹞然而退。於是芳譽更舉頓爽由來。王謂未得盡言更延兩日。探取義科重令豎對。皆莫之抗也。王稽首禮謝永歸師傅。並䞋吉祥麈尾。及諸衣物。晚以大業初歲。寫二千部法華。隋歷告終。造二十五尊像。舍房安置。自處卑室。昏曉相仍竭誠禮懺。又別置普賢菩薩像。帳設如前。躬對坐禪觀實相理。鎮累年紀不替于茲。及大唐義舉初屆京師。武皇親召釋宗。謁于虔化門下。眾以藏機悟有聞。乃推而敘對曰。惟四民塗炭。乘時拯溺。道俗慶賴。仰澤穹旻。武皇欣然勞問勤勤不覺影移。語久。別敕優矜。更殊恒禮。武德之初。僧過繁結置十大德。綱維法務宛從初議。居其一焉。實際定水欽仰道宗。兩寺連請延而住止遂通受雙愿。兩以居之。齊王元吉。久揖風猷親承師範。又屈住延興。異供交獻。藏任物而赴。不滯行。藏年氣漸衰屢增疾苦。敕賜良藥。中使相尋。自揣勢極難瘳。懸露非久。乃遺表于帝曰。藏年高病積德薄人微。曲蒙神散尋得除愈。但風氣暴增命在旦夕。悲戀之至遺表奉辭。伏願久住世間緝寧家國。
【現代漢語翻譯】 現代漢語譯本 鋒藏法師抵禦了禦寇（指外道的侵擾）。（之前）像我所說的那樣，恐怕很難追尋到他的軌跡了。充法師說：『（他的）一言一行都能成為論據，今天就可以驗證。』國王和同僚們都讚歎稱美。當時有位沙門僧粲（音càn），自號三國論師，雄辯滔滔不絕，言辭犀利。他最先提出疑問，一來一往辯論了四十多回合。藏法師的回答像飛流直下的瀑布一樣，既豐富又流暢。他還巧妙地運用了各種修辭手法，文采斐然。在座的人都被他的辯才所折服，紛紛退席。於是，藏法師的美名更加遠揚，徹底改變了人們之前的看法。國王說還沒有完全聽到藏法師的見解，又延長了兩天，深入探討義理，再次讓他與人對辯，結果沒有人能與他抗衡。國王叩頭行禮，表示永遠以藏法師為師，並贈送了吉祥的麈尾（一種拂塵）以及各種衣物。後來在大業初年，藏法師抄寫了二千部《法華經》。隋朝滅亡后，他建造了二十五尊佛像，安置在房舍里。自己則住在簡陋的房間里，早晚不停地虔誠禮拜懺悔。他又另外設定了普賢菩薩像，陳設如同之前一樣，親自面對佛像坐禪，觀想實相之理，多年來一直堅持不懈。到了唐朝義軍剛到京師的時候，唐高祖親自召見了釋宗（指佛教的宗派），在虔化門下謁見。大家因為藏法師的機智和悟性而聞名，於是推舉他出來對答。藏法師說：『現在四民百姓生活困苦，希望陛下能及時拯救他們於水火之中，使道俗百姓都能慶幸地仰賴您的恩澤。』唐高祖聽后非常高興，親切地慰問藏法師，不知不覺太陽都落山了。臨別時，特別下令優待藏法師，給予他不同於以往的禮遇。武德初年，僧侶人數過多，於是設定了十大德來管理僧務，完全按照最初的計劃進行，藏法師就是其中之一。實際寺和定水寺都欽佩仰慕藏法師的道行，兩寺都多次邀請他去居住，於是藏法師接受了兩寺的邀請，分別在兩寺居住。齊王元吉一直仰慕藏法師的風範，親自向他學習，又邀請他住在延興寺，給予他特殊的供養。藏法師隨緣應物，不執著于某種行為。藏法師年紀漸老，經常生病，皇帝下令賜予他良藥，使者絡繹不絕。藏法師自知病情嚴重，難以痊癒，恐怕不久於人世，於是向皇帝上表說：『我年紀大了，疾病纏身，德行淺薄，才能低下，蒙受皇上的恩寵，希望能夠消除疾病。但是風疾突然加重，生命危在旦夕，悲傷不捨，上表告辭。伏願陛下長久住在世間，使國家安定。』
【English Translation】 English version Venerable Fengcang resisted the Yu Kou (referring to the invasion of external paths). As I said before, I am afraid it is difficult to trace his footsteps. Dharma Master Chong said, 'His every word and deed can become an argument, which can be verified today.' The king and his colleagues all praised and admired him. At that time, there was a Shramana named Sengcan, who called himself the 'Three Kingdoms Master of Debate,' eloquent and sharp in his words. He was the first to raise questions, and they debated back and forth for more than forty rounds. Venerable Cang's answers were like a waterfall, rich and fluent. He also skillfully used various rhetorical techniques, and his writing was brilliant. Everyone present was convinced by his eloquence and withdrew from the debate. Therefore, Venerable Cang's reputation spread further, completely changing people's previous views. The king said that he had not fully heard Venerable Cang's views, so he extended the debate for two more days, delving into the meaning of the principles, and again asked him to debate with others, but no one could compete with him. The king bowed and paid his respects, saying that he would always take Venerable Cang as his teacher, and presented him with an auspicious horsetail whisk and various items of clothing. Later, in the early years of the Daye era, Venerable Cang copied two thousand copies of the Lotus Sutra. After the fall of the Sui Dynasty, he built twenty-five Buddha statues and placed them in his residence. He himself lived in a simple room, constantly and devoutly prostrating and repenting morning and evening. He also set up a Samantabhadra Bodhisattva statue, with the same furnishings as before, and personally faced the Buddha statue in meditation, contemplating the principle of true reality, and persisted in this for many years. When the Tang Dynasty's righteous army first arrived in the capital, Emperor Gaozu of Tang personally summoned the Shi Zong (referring to the Buddhist sects) to meet him at the Qianhua Gate. Everyone was known for Venerable Cang's wit and understanding, so they recommended him to answer. Venerable Cang said, 'Now the four classes of people are suffering, and I hope that Your Majesty can save them from the fire and water in time, so that both the Taoist and secular people can rejoice and rely on your grace.' Emperor Gaozu of Tang was very happy after hearing this, and cordially comforted Venerable Cang, and the sun had set before he knew it. Before leaving, he specially ordered that Venerable Cang be treated favorably, giving him different treatment from the past. In the early years of the Wude era, there were too many monks, so ten high monks were set up to manage monastic affairs, completely according to the original plan, and Venerable Cang was one of them. Both the Shiji Temple and the Dingshui Temple admired Venerable Cang's Taoist practice, and both temples repeatedly invited him to reside there, so Venerable Cang accepted the invitations of both temples and resided in both temples respectively. Prince Qi, Yuanji, had always admired Venerable Cang's demeanor and personally learned from him, and also invited him to live in the Yanxing Temple, giving him special offerings. Venerable Cang responded to things according to circumstances and was not attached to any particular behavior. As Venerable Cang grew older, he often fell ill, and the emperor ordered that he be given good medicine, and messengers came and went in an endless stream. Venerable Cang knew that his condition was serious and difficult to recover, and that he was afraid that he would not live long, so he submitted a memorial to the emperor, saying, 'I am old, sick, have little virtue, and have little talent. I have received the emperor's favor and hope to eliminate my illness. However, the wind disease has suddenly worsened, and my life is at stake. I am sad and reluctant to leave, and I submit this memorial to say goodbye. I hope that Your Majesty will live long in the world and make the country stable.'
慈濟四生興隆三寶。儲后諸王並具遺啟累以大法。至於清旦索湯沐浴著新凈衣侍者燒香令稱佛號。藏加坐儼思如有喜色。齋時將及。奄然而化。春秋七十有五。即武德六年五月也。遺命露骸。而色逾鮮白。有敕慰賻。令于南山覓石龕安置。東宮以下諸王公等。並致書慰問。並贈錢帛。今上初為秦王偏所崇禮。乃通慰曰。諸行無常。藏法師道濟三乘名高十地。惟懷弘于般若。辯囿包于解脫。方當樹德凈土闡教禪林。豈意湛露晞晨業風飄世。長辭奈苑遽掩松門。兼以情切緒言見存遺旨。跡留人往彌用凄傷。乃送于南山至相寺。時屬炎熱坐于繩床尸不催臭加趺不散。弟子慧遠樹續風聲。收其餘骨鑿石瘞于北巖。就而裨德。初藏年位息慈英名馳譽。冠成之後榮扇逾遠。貌象西梵言寔東華。含嚼珠玉變態天挺。剖斷飛流殆非積學。對晤帝王。神理增其恒習。決滯疑議。聽眾忘其久疲。然而愛狎風流不拘檢約。貞素之識或所譏焉。加又縱達論宗頗懷簡略。御眾之德非其所長。在昔陳隋廢興。江陰凌亂。道俗波迸。各棄城邑乃率其所屬往諸寺中。但是文疏並皆收聚。置於三間堂內。及平定後方洮簡之。故目學之長勿過於藏。注引宏廣咸由此焉。講三論一百餘遍。法華三百餘遍。大品智論華嚴維摩等各數十遍。並著玄疏盛流於世。及將
終日。制死不怖論。落筆而卒。詞云。略舉十門以為自慰。夫含齒戴髮。無不愛生而畏死者。不體之故也。夫死由生來。宜畏於生。吾若不生何由有死。見其初生即知終死。宜應泣生不應怖死。文多不載。慧遠依承侍奉俊悟當時。敷傳法化光嗣余景。末投跡於藍田之悟真寺。時講京邑亟動眾心。人世即目故不廣敘。
續高僧傳卷第十一 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十二
大唐西明寺沙門釋道宣撰
義解篇八 本傳十五 附見四
隋丹陽彭城寺釋慧隆傳一
隋江都安樂寺釋慧海傳二
隋江都慧日道場釋慧覺傳三
隋終南山龍池道場釋道判傳四
隋終南山悟真寺釋凈業傳五
隋西京大禪定道場釋童真傳六
隋西京大禪定道場釋靈干傳七(靈辯)
隋東都內慧日道場釋敬脫傳八
唐京師凈影寺釋善胄傳九(慧威)
唐京師勝光寺釋辯相傳十
唐京師大總持寺釋寶襲傳十一(曇恭 明洪)
唐京師大總持寺釋慧遷傳十二
唐并州武德寺釋慧覺傳十三
唐常州建安寺釋智琚傳十四
唐常州弘業寺釋道慶傳十五
釋慧隆。俗姓何氏。丹陽句容人也。祖翦梁
【現代漢語翻譯】 現代漢語譯本 （慧隆法師）整日撰寫《制死不怖論》，寫完后便去世了。文中的話是這樣說的：『大致列舉十個方面作為綱要。凡是長著牙齒、頂著頭髮的人，沒有不愛惜生命而畏懼死亡的，這是因為不瞭解實情。死亡是由生命而來的，所以應該畏懼的是生命。如果我們不出生，又怎麼會有死亡呢？見到最初的出生，就知道最終的死亡。所以應該為生命哭泣，不應該害怕死亡。』文章內容很多，這裡就不全部記載了。慧遠法師依從侍奉（凈業法師），天資聰穎，在當時弘揚傳播佛法，光大了（凈業法師）的遺風。後來在藍田的悟真寺隱居。當時在京城講經說法，常常打動人心。因為（凈業法師）的事蹟是人們親眼所見，所以就不詳細敘述了。
《續高僧傳》卷第十一 《大正藏》第 50 冊 No. 2060 《續高僧傳》
《續高僧傳》卷第十二
大唐西明寺沙門釋道宣撰
義解篇第八 本傳第十五 附見第四
隋丹陽彭城寺釋慧隆傳第一
隋江都安樂寺釋慧海傳第二
隋江都慧日道場釋慧覺傳第三
隋終南山龍池道場釋道判傳第四
隋終南山悟真寺釋凈業傳第五
隋西京大禪定道場釋童真傳第六
隋西京大禪定道場釋靈干傳第七（靈辯）
隋東都內慧日道場釋敬脫傳第八
唐京師凈影寺釋善胄傳第九（慧威）
唐京師勝光寺釋辯相傳第十
唐京師大總持寺釋寶襲傳第十一（曇恭，明洪）
唐京師大總持寺釋慧遷傳第十二
唐并州武德寺釋慧覺傳第十三
唐常州建安寺釋智琚傳第十四
唐常州弘業寺釋道慶傳第十五
釋慧隆，俗姓何氏，是丹陽句容人。他的祖父是（南）梁的...
【English Translation】 English version （Venerable Huilong）spent the entire day writing 'A Treatise on Overcoming the Fear of Death', and passed away after finishing it. The text says: 'I will briefly list ten aspects as an outline. All those with teeth and hair, without exception, cherish life and fear death; this is because they do not understand the true nature of things. Death comes from life, so what should be feared is life. If we were not born, how could there be death? Seeing the initial birth, one knows the eventual death. Therefore, one should weep for life, not fear death.' There is much more in the text, which will not all be recorded here. Venerable Huiyuan followed and served (Venerable Jingye), possessed keen intelligence, and propagated the Dharma at that time, glorifying (Venerable Jingye's) legacy. Later, he retired to Wuzhen Temple in Lantian. At that time, his lectures in the capital often moved the hearts of the people. Because (Venerable Jingye's) deeds were witnessed by people, they will not be described in detail.
Continued Biographies of Eminent Monks, Volume 11 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 12
Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Chapter 8 on Explanations of Meaning, Chapter 15 on Main Biographies, Chapter 4 on Appended Accounts
Biography 1 of Venerable Huilong of Pengcheng Temple in Danyang during the Sui Dynasty
Biography 2 of Venerable Huihai of Anle Temple in Jiangdu during the Sui Dynasty
Biography 3 of Venerable Huijue of Huiri Dojo in Jiangdu during the Sui Dynasty
Biography 4 of Venerable Daopan of Longchi Dojo on Zhongnan Mountain during the Sui Dynasty
Biography 5 of Venerable Jingye of Wuzhen Temple on Zhongnan Mountain during the Sui Dynasty
Biography 6 of Venerable Tongzhen of the Great Chan Samadhi Dojo in Western Capital during the Sui Dynasty
Biography 7 of Venerable Linggan of the Great Chan Samadhi Dojo in Western Capital during the Sui Dynasty (Lingbian)
Biography 8 of Venerable Jingtuo of the Inner Huiri Dojo in the Eastern Capital during the Sui Dynasty
Biography 9 of Venerable Shanzhou of Jingying Temple in the Capital during the Tang Dynasty (Huiwei)
Biography 10 of Venerable Bianxiang of Shengguang Temple in the Capital during the Tang Dynasty
Biography 11 of Venerable Baoxi of Dazongchi Temple in the Capital during the Tang Dynasty (Tangong, Minghong)
Biography 12 of Venerable Huigian of Dazongchi Temple in the Capital during the Tang Dynasty
Biography 13 of Venerable Huijue of Wude Temple in Bingzhou during the Tang Dynasty
Biography 14 of Venerable Zhiju of Jian'an Temple in Changzhou during the Tang Dynasty
Biography 15 of Venerable Daoqing of Hongye Temple in Changzhou during the Tang Dynasty
Venerable Huilong, whose lay surname was He, was a native of Jurong in Danyang. His grandfather was from the (Southern) Liang Dynasty...
武陵王長史。父嶷梁散騎常侍。隆十一出家。師于宣武寺僧都沙門慧舒。舒道業遐暢風標清舉。學堪物軌德允人師。烏回當職秉持攸寄。隆恭撝恪慎備盡師資。年屆十三志存聽學。才欲聞道即感靈瑞。有人自稱姓蔣名規。授法華一部便曰。將來佛法寔用相寄。發言適竟莫知所之。以義推之。若非四依齊位九師均德。豈能當斯負荷克感聖言。遂聽法雲寺礭法師成論。一遍未周已究深隱。習業數載獨稱標拔。及登具戒更采毗尼。故得五㲲一河殊制異飲。備皆斷核洞盡銓衡。及梁運蕩覆避世順時。雖屬雕荒學功靡棄。彭城寺內引化如流。陳氏御歷重闡玄蹤。僧正暅公道門德望。于茲寺內結肆開筵。義侶玄徒四方云萃。隆當入室獨冠群英。既解慧超挺。命令敷述。及暅將化遺旨在斯。法筵是繼誠當嘉旨。然其識用淹華言辯清富。每至商搉玄理。頓徙遲疑。雖復談柄屢撝言鋒時礪。而碩難自撤簡綽澄遠。隋氏馭宇九有同朝。上德高人咸紆延請。隆志存棲晦。以老疾致辭。居舊敷弘。仍以卒歲。仁壽元年十一月十六日臥疾。二十日遷化。爾時冬至告節氣序祁寒。云布彌天雪飛遍野。及中宵之泥曰也。天色開霽星漢澄明。豈非神靈哀罔天龍感悼之明瑞矣。然隆慈濟成性不尚華飾。柔順知足無貪為寶。凡講成論三十遍。涅槃大品各十餘
遍。余則有差故不具敘。未終前領弟子于高座寺南山頂聚土築壇語曰。我若舍形不煩棺槨。可於此處以施禽蟲。壇竟便遷。誠哉知命。后依遺命。仍樹高碑寺。沙門法宣為文。
釋慧海。姓張氏。清河武城人。少年入道。師事鄴都廣國寺冏法師。聽涅槃楞伽。始通再遍便能覆述。上首加賞。又經五稔學徒推服。更從青州大業寺道猷法師。受摩訶衍毗曇等。然猷慧解無礙開智難思。海以穎脫之才當斯榮寄。以周大象二年來儀濤浦。創居安樂修葺伽藍莊嚴佛事建造重閣。躬自經始咸資率化。竭筋力而忘倦。蒙寒暑而載馳。常以凈土為期。專精緻感。忽有齊州僧道詮。赍畫無量壽像來云。是天竺雞頭摩寺五通菩薩。乘空往彼安樂世界圖寫尊儀。既冥會素情深懷禮懺。乃睹神光照爍。慶所希幸。於是模寫懇苦。愿生彼土。沒齒爲念。以大業五年五月旦疹患增甚。語弟子曰。我當滅矣。伸手五指用表終期。氣息綿微屬纊斯待。至五日夜欻然而起。依常面西禮竟加坐。至曉方逝。春秋六十有九。顏色恬和儼如神在。道俗悲涼競申接足。花香如雨下。金寶若山頹。充委階墀。福惠之力矣。然其自少精苦老而逾篤。般舟密行之法。蘭若思惟之儀。亟展修行。瑞相常擾。兼以慈仁救護有劇諸己。誘勸博約必竭其才。宰官居士之流。
{ "translations": [ "現代漢語譯本：其餘的情況各有差異，所以不一一敘述。在圓寂之前，他帶領弟子在高座寺南山頂堆土築壇，說道：『我如果捨棄肉身，不必麻煩棺槨，可以在這裡施捨給禽鳥蟲蟻。』築壇完畢后，他就遷居了。真是預知天命啊。後來按照他的遺命，仍然在樹立了高碑寺。沙門法宣為他撰寫了碑文。", "釋慧海（Shi Huihai），姓張，是清河武城人。少年時就出家修行，師從鄴都廣國寺的冏（Jiong）法師，聽講《涅槃經》、《楞伽經》。開始聽一遍就能背誦，再聽一遍就能複述。冏法師非常讚賞他。過了五年，學徒們都很佩服他。他又跟隨青州大業寺的道猷（Dao You）法師，學習《摩訶衍毗曇》等。道猷法師智慧通達無礙，開啟智慧令人難以思議。慧海憑藉他聰穎的才華，承擔了這份光榮的寄託。在隋朝大象二年，他來到儀濤浦，建立了安樂寺，修繕寺廟，莊嚴佛事，建造重閣。親自開始，都依靠勸募化緣。竭盡筋力而不知疲倦，冒著寒暑而奔波。他常常以求生凈土為目標，專心致志，感應到了。忽然有齊州僧人道詮（Dao Quan），帶著一幅無量壽佛像來，說：『這是天竺雞頭摩寺的五通菩薩，乘空前往安樂世界描繪的尊容。』這與他平素的願望暗合，他深深地懷著禮敬懺悔之心，於是看到了神光照耀。慶幸自己所希望的。於是他臨摹畫像，懇切地發願往生凈土。終生都在念佛。在大業五年五月初一，他的病情加重，對弟子們說：『我將要去世了。』伸出五個手指，用來表示終結的日期。氣息微弱，等待著斷氣。到初五的晚上，忽然起身，像往常一樣面向西方禮拜完畢，然後結跏趺坐。到天亮才去世。享年六十九歲。臉色安詳，就像神靈還在一樣。僧俗都很悲傷，爭著去觸控他的腳。花香像雨一樣落下，金銀珠寶像山一樣倒塌，堆滿了臺階。這都是他福慧的力量啊。他從小就精進刻苦，老了更加篤實。般舟三昧的修行方法，蘭若思惟的儀軌，他都經常修行。瑞相經常出現。而且他慈悲仁愛，救護他人就像救護自己一樣。勸誘開導，必定竭盡他的才能。宰官居士之流，" ], "english_translations": [ "English version: The rest vary, so they will not be described in detail. Before his death, he led his disciples to build an altar of earth on the top of Nanshan Mountain in Gaozuo Temple, saying, 'If I abandon this body, there is no need for a coffin. It can be given to birds and insects here.' After the altar was completed, he moved. Truly, he knew his fate. Later, according to his will, Gaobei Temple was still established. The Shramana Faxuan wrote the inscription for him.", "釋慧海 (Shi Huihai), whose surname was Zhang, was a native of Wu Cheng in Qinghe. He entered the monastic life at a young age, studying under Dharma Master Jiong of Guangguo Temple in Yedu. He listened to the Nirvana Sutra and the Lankavatara Sutra. He could recite them after hearing them once, and repeat them after hearing them twice. Master Jiong praised him greatly. After five years, the students admired him. He then followed Dharma Master Dao You of Daye Temple in Qingzhou to study the Mahayana Abhidharma, etc. Dharma Master Dao You's wisdom was unobstructed, and his enlightenment was inconceivable. Huihai, with his intelligent talent, undertook this glorious entrustment. In the second year of the Daxing era of the Zhou Dynasty, he came to Yitao Pu, founded Anle Temple, repaired the temple, adorned the Buddhist affairs, and built a double-layered pavilion. He started it himself, relying on alms. He exhausted his strength without fatigue, braving the cold and heat to travel. He always aimed to be reborn in the Pure Land, and with focused dedication, he received a response. Suddenly, a monk named Dao Quan from Qizhou came with a painting of Amitabha Buddha, saying, 'This is the Five Penetrations Bodhisattva of Jitoumo Temple in India, who went to the Land of Ultimate Bliss to depict the venerable appearance.' This coincided with his usual wishes, and he deeply cherished reverence and repentance. Then he saw the divine light shining. He rejoiced in what he hoped for. So he copied the painting and earnestly vowed to be reborn in the Pure Land. He recited the Buddha's name throughout his life. On the first day of the fifth month of the fifth year of the Daye era, his illness worsened. He said to his disciples, 'I am about to pass away.' He stretched out five fingers to indicate the date of his passing. His breath was weak, waiting for his last breath. On the night of the fifth day, he suddenly got up, bowed to the west as usual, and then sat in the lotus position. He passed away at dawn. He lived to be sixty-nine years old. His face was peaceful, as if the spirit was still there. Monks and laypeople were very sad, vying to touch his feet. The fragrance of flowers fell like rain, and gold and jewels collapsed like mountains, filling the steps. This was the power of his blessings and wisdom. He was diligent and assiduous from a young age, and became more steadfast in his old age. He often practiced the methods of the Pratyutpanna Samadhi and the rituals of the Aranya meditation. Auspicious signs often appeared. Moreover, he was compassionate and loving, protecting others as if protecting himself. He persuaded and guided, and would definitely exhaust his talents. Officials and laypeople," "專有名詞解釋:", "釋慧海 (Shi Huihai): A Buddhist monk", "清河武城 (Qinghe Wucheng): A place name in ancient China", "鄴都廣國寺 (Yedu Guangguo Temple): A Buddhist temple in Yedu", "冏法師 (Jiong Fashi): A Buddhist master", "涅槃經 (Nirvana Sutra): A Mahayana Buddhist scripture", "楞伽經 (Lankavatara Sutra): A Mahayana Buddhist scripture", "青州大業寺 (Qingzhou Daye Temple): A Buddhist temple in Qingzhou", "道猷法師 (Dao You Fashi): A Buddhist master", "摩訶衍毗曇 (Mahayana Abhidharma): A collection of Buddhist teachings", "儀濤浦 (Yitao Pu): A place name", "安樂寺 (Anle Temple): A Buddhist temple", "齊州 (Qizhou): A place name", "道詮 (Dao Quan): A Buddhist monk", "無量壽佛 (Amitabha Buddha): The Buddha of Infinite Life and Light", "天竺雞頭摩寺 (Jitoumo Temple in India): A Buddhist temple in India", "五通菩薩 (Five Penetrations Bodhisattva): A Bodhisattva with five supernatural powers", "安樂世界 (Land of Ultimate Bliss): The Pure Land of Amitabha Buddha", "般舟三昧 (Pratyutpanna Samadhi): A Buddhist meditation practice", "蘭若 (Aranya): A quiet place for Buddhist practice" ] }
老病貧窮之侶。並情遺重輕德施平等。斯固器宇該含。末代之通人也。講涅槃三十遍。誦法華經一部講五十遍。即以其月九日琢石于寺。鐫為巨室而移坐焉。江都縣令辛孝凱。崇信是投內外通舍。解衣撤膳躬自指撝。弟子慧昞。以全身處乃架塔筑基增其華麗。仍建碑旌德于寺之門。秘書學士瑯耶王慎為文。
釋慧覺。姓孫氏。其先太原晉陽人也。江右喪亂。遷居丹陽之秣陵焉。覺之在孕。梁代志公不測人也。游宅徘徊顧而言曰。此處當出神童。俄而載誕。有若符契。幼而風神特達氣調不群。雖則青襟。便有奇心遠識。於五蔭六塵。深知泡電。誓求離俗。二親弗能違也。年八歲出家研精法相。其初伏業。即興皇朗法師也。學門擁盛咸暢玄風。入室之徒莫非人傑。覺稟承宏論備觀幽旨。領略津會鐫求幽賾。騁馳眾妙得自匈襟。宗匠加賞相擊稱為法器。加以游心九部備觀數論。詭說異門並尋枝葉。既而嘆曰。槍榆豈沖天之舉。小道乖適遠之津。聊以忘憂非吾徒也。夫澄神入慧莫尚五門。攝山泉石致美息心勝地。乃摳衣獨往止於棲霞寺焉。有慧布法師。空解第一。深明方等。或有未悟韞櫝於懷。佇知音者及見欣然便即開授。又以大智度論江左少弘。布備宗緒將陳請說。乃垂覃思申暢幽微。布公披襟嘆美。即命開講。於是
【現代漢語翻譯】 現代漢語譯本：與年老、疾病和貧窮的人為伴。並重視情誼，輕視財物，施捨平等。這確實是胸懷寬廣，能包容一切，是末世的通達之人啊。講解《涅槃經》三十遍，誦讀《法華經》一部並講解五十遍。就在那個月的九日，在寺廟裡雕刻石頭，建成巨大的石室，然後移坐其中。江都縣令辛孝凱，崇信佛法，內外都慷慨施捨，親自脫下衣服，撤去膳食，親自指揮。弟子慧昞，用盡全身的力量，建造佛塔，打好地基，增加它的華麗程度。還在寺廟的門口建立石碑來表彰他的功德。秘書學士瑯耶王慎為他撰寫碑文。
釋慧覺，姓孫，他的祖先是太原晉陽人。江右發生戰亂，遷移到丹陽的秣陵。慧覺還在母親腹中時，梁代的志公（指寶誌禪師，一位行蹤不定的高僧）來到他家，徘徊顧視，說道：『這裡應當會出神童。』不久之後，慧覺出生，就像預言一樣。他從小就風度神采特別，氣度與衆不同。雖然穿著青色的學子服裝，卻有奇特的想法和長遠的見識。對於五蘊六塵，深深知道它們如泡沫閃電般虛幻。發誓要脫離世俗。他的父母不能違揹他的意願。八歲時出家，專心研究法相。他最初學習的地方，就是興皇寺的朗法師那裡。朗法師的學門興盛，大家都暢談玄妙的佛理。入門的弟子沒有不是傑出人才的。慧覺秉承朗法師的宏大理論，全面觀察深奧的旨意，領略其中的要領，探求其中的奧秘。馳騁于各種奇妙的佛法之中，心得體會都來自內心。朗法師非常讚賞他，拍手稱讚他是法器。加上他用心研究九部經書，全面觀察各種數論，各種怪異的說法和不同的門徑，都尋根究底。之後感嘆道：『像鳥雀一樣在榆樹間跳躍，怎麼能算是衝向天空的舉動呢？小道偏離了通往遙遠目標的道路。只能用來排遣憂愁，不是我的追求啊。想要澄凈心神，進入智慧的境界，沒有比五門禪法更好的了。』聽說攝山的泉石風景優美，是修養身心的好地方，於是整理衣物獨自前往，住在棲霞寺。那裡有慧布法師，對空性的理解是第一位的，深入明白方等經典。或許有些沒有領悟的地方，就藏在心中，等待知音。等到見到慧覺，非常高興，立刻開始傳授。又因為《大智度論》在江左很少弘揚，慧布法師準備好各種宗派的緒論，準備陳述講解。於是深入思考，闡述幽微的道理。慧布法師聽后非常讚美，立刻命他開講。於是……
【English Translation】 English version: He kept company with those who were old, sick, and poor. He valued affection, devalued material possessions, and practiced impartial giving. Truly, he possessed a broad mind capable of encompassing all, a man of understanding for the latter age. He lectured on the Nirvana Sutra thirty times, recited the Lotus Sutra once and lectured on it fifty times. On the ninth day of that month, he had a stone chamber carved at the temple, a large room into which he moved and sat. Xin Xiaokai, the magistrate of Jiangdu County, deeply believed in Buddhism and generously donated both internally and externally, personally removing his clothes and withdrawing his meals to direct the work himself. His disciple, Hui Bing, exerted all his strength to build a pagoda, lay the foundation, and enhance its splendor. He also erected a stele at the temple gate to commend his virtue. Wang Shen, a secretary scholar of Langye, composed the inscription.
The Venerable Huijue, whose surname was Sun, was originally from Jinyang in Taiyuan. Due to the disturbances in Jiangyou, his family moved to Moling in Danyang. When Huijue was in his mother's womb, the Venerable Zhigong (referring to Chan Master Baozhi, an unpredictable high monk) of the Liang dynasty visited their home, paced back and forth, and said, 'A prodigy should be born here.' Soon after, Huijue was born, just as predicted. From a young age, he possessed extraordinary demeanor and an uncommon spirit. Although dressed in the blue robes of a student, he had remarkable ideas and far-reaching insights. Regarding the five skandhas (five aggregates) and six sense objects, he deeply understood their illusory nature, like bubbles and lightning. He vowed to renounce the world. His parents could not refuse his wish. At the age of eight, he left home and devoted himself to studying the characteristics of dharmas. His initial teacher was Dharma Master Lang of Xinghuang Temple. Dharma Master Lang's school flourished, and everyone freely discussed profound Buddhist principles. The disciples who entered his inner circle were all outstanding talents. Huijue inherited Dharma Master Lang's grand theories, comprehensively observed profound meanings, grasped the essential points, and explored the hidden mysteries. He roamed freely among various wonderful dharmas, and his insights came from within his heart. Dharma Master Lang greatly admired him, clapping his hands and praising him as a vessel of the Dharma. In addition, he diligently studied the nine divisions of scriptures, comprehensively observed various numerological theories, and thoroughly investigated various strange doctrines and different paths. Afterwards, he sighed and said, 'How can hopping among elm trees be considered soaring into the sky? Minor paths deviate from the road to a distant destination. They can only be used to dispel worries, not my pursuit. To purify the mind and enter the realm of wisdom, there is nothing better than the five gates of Chan practice.' Hearing that the springs and rocks of Mount She were beautiful and a good place to cultivate the mind, he tidied his clothes and went alone, residing at Qixia Temple. There was Dharma Master Huibu there, whose understanding of emptiness was foremost, deeply understanding the Vaipulya sutras. Perhaps there were some points he had not understood, which he kept hidden in his heart, waiting for a kindred spirit. When he met Huijue, he was very happy and immediately began to teach him. Furthermore, because the Mahaprajnaparamita Sastra was rarely propagated in Jiangzuo, Dharma Master Huibu prepared various sectarian introductions, preparing to present and explain it. Therefore, he contemplated deeply and elucidated subtle principles. Dharma Master Huibu praised him greatly after listening, and immediately ordered him to begin lecturing. And so...
舊文新意兩以通之。遠近餐服聞所未聞。釋論廣興於斯盛矣。陳晉安王伯恭為湘州刺史。深加禮異並請講眾。南行弘演。吏部尚書毛喜。護軍將軍孫玚。並鞠躬頂禮虔仰殊常。左衛將軍傅縡。學通內外氣調甚高。緇素之間無所推敬。每見覺來必心形俱肅。劇談高論流連無已。天爵服人皆如此類。隋朝克定江表憲令惟新。一州之內止置佛寺二所。數外伽藍皆從屏廢。覺懼金剛之地淪毀者多。乃百舍兼行上聞天聽。有敕霈然從其所請。啟沃神衿弘護像法信有力焉。煬帝昔居藩屏化牧淮甸。欽佇勝人義逾仄席。乃賜書曰。法師安善。涼暑惟宜。承棲遲龜山之域。闡揚龍樹之旨。其義端雄辯。獨演暢于稽陰。談柄微言。偏引級于鏡水。弟子欽風籍甚味道尤深。今于城內建慧日道場。延屈龍象大弘佛事盛轉法輪。上人名稱普聞眾所知識。今遣迎候。遲能光拂也。于即賁然來儀。膺此嘉命。法濟上人者。靈智難思。于永福道場請開大論。主上親臨法席稱善久之。后止白塔恒事敷說。大品涅槃華嚴四論等二十餘部。遍數甚多。學徒滿席。法輪之盛莫是過也。先是江都舊邸立寶臺經藏。五時妙典大備於斯。及踐位東朝。令旨允屬掌知藏事。僉曰得人。大業二年從駕入京于路見疾。而神色怡然法言無廢。及至將漸明悟如常。咸見金剛大神
前後圍繞外國梵僧燒香供養。初有智覺禪師。爰感靈應。乃見覺名題于金錄。固其所得位地義量難測。至三月二十二日。遷化于泗州之宿預縣。春秋五十有三。惟覺美詞令善容止。身長八尺風表絕倫。攝𪗋升堂俯仰可則。覿其威儀莫不改容易觀。寓目忘倦。至於吐納玄言宣揚妙義。雄辯清論云飛泉涌。真可謂日月入懷風飆滿室。雖復褊志滯情。亦頓忘鄙吝。然其芝蘭所化。陶誘之功日就月將。固亦弘矣。兼通外典妙善尺牘。屬詞染翰造次可觀。折簡所至皆為模楷。加以風度淹遠雅量弘深。談絕是非心夷彼我。峻矣重仞人莫之窺。信施相積隨用檀舍。二翼之外纖芥罔畜。止有論文談疏。盈于幾篋而已。豈非拔俗之奇才通方之正士也。有詔喪事所須隨由備辦。恩禮周給務從優厚。並具舟楫。王人將送。其年五月十三日。還窆于江陽縣之茱萸里。傳業學士數甚滋多。門人智果。稟承遺訓情深追遠。乃與同學紀諸景行碑于寺門。秘書詔誥舍人虞世南為文。金紫光祿大夫內史侍郎虞世基為銘。見於別集。
釋道判。姓郭氏。曹州承氏人也。三歲喪親十五遊學。般涉史籍略綜儒道。十九發心出家。投于外兄而剃落焉。具戒已后歷求善友。深厭俗累絕心再往。每閱像教東傳。慨面不睹靈蹟。委根歸葉未之或聞。遂勇心佛境誓尚
瞻敬。以齊乾明元年。結伴二十一人。發趾鄴都將經周塞。關邏嚴設又照月光。踟躕回互義無逾越。忽值云奔月隱。乘暗度棧。遇逢遊兵。特蒙釋放。以周保定二年達于京邑。武帝賞接崇重。仍令于大乘寺厚供享之。經逾兩載。上表乞循先志。又蒙開許。敕給國書並資行調。西度砂磧千五百里。四顧茫然絕無水草。乘饑急行。止經七夕便至高昌國。是小蕃附庸突厥。又請國書。至西面可汗所(此雲天子治也)彼土不識眾僧。將欲加害。增人防衛不給糧食。又不許出拾掇薪菜。但令餓死。有周國使人諫云。此佛弟子也。本國天子大臣敬重供養。所行之處能令羊馬孳多。可汗歡喜。日給羊四口以充恒食。判等放之而自煮菜進啖。既見不殺眾生不食酒肉所行既殊。不令西過。乃給其馬乘遣人送還。達于長安住干宗寺。判以先在窮險無人造食。遂舍具戒今返京室。后乃更受之停止五年。逢靜藹法師。諮詢道務。慧業沖邃淹歷五週朝夕聞問。方登階漸。會武帝滅法。與藹西奔于太白山。同侶二十六人。逃難巖居不忘講授。中百四論日夜研尋恂恂奉誨。雖有國誅靡顧其死。東引尋山岠于華岳。凡所游遁者望日參焉。遂離考山室二十餘所。依承藹德。為入室之元宗。始末一十五年。隨逐不捨。后藹捨身窮谷用陳護法。判含酸茹毒奉接
【現代漢語翻譯】 現代漢語譯本： 瞻敬法師，于北齊乾明元年，與二十一位同伴從鄴都出發，打算經過北周的邊塞。但邊關巡邏嚴密，加上月光照耀，進退兩難，無法逾越。忽然天降雲霧遮蔽月光，他們趁著黑暗偷偷越過關卡。不幸遇到巡邏士兵，卻意外地被釋放。于北周保定二年到達京城。北周武帝非常賞識並隆重接待，讓他們在大乘寺接受豐厚的供養。 經過兩年多，瞻敬法師上表請求繼續完成先前的志願，又得到武帝的允許。武帝下令頒發國書，並提供路上的資助。他們向西穿越一千五百里的沙漠，四處茫茫，沒有水草。他們忍著飢餓急速前行，經過七天七夜到達高昌國。高昌國是隸屬於突厥的小國。他們又請求高昌國國書，前往西面可汗（意思是天子統治的地方）的所在地。 那裡的突厥人不認識僧人，想要加害他們。雖然增加人手防衛，但糧食不足，又不允許他們出去拾柴摘菜，想要讓他們餓死。有一位北周的使者勸諫說：『這些人是佛的弟子，他們的本國天子和大臣都非常敬重並供養他們。他們所到的地方能夠使牛羊馬匹繁殖增多。』可汗聽后很高興，每天供給四隻羊作為他們的日常食物。判等放了他們，但自己煮菜吃。突厥人看到他們不殺生、不喝酒吃肉，行為與衆不同，不允許他們向西去，就給了他們馬匹，派人送他們返回。他們到達長安，住在干宗寺。判法師因為先前在窮困危險的地方，沒有人做飯，於是捨棄了具足戒，現在返回京城。後來又重新受戒，停留了五年。 期間，瞻敬法師遇到靜藹法師，向他請教佛法。靜藹法師的智慧深邃，經歷北周多個朝代，早晚都聽聞佛法，逐漸登堂入室。適逢北周武帝滅佛，瞻敬法師與靜藹法師一同向西逃到太白山。與同伴二十六人，在山巖中躲避災難，不忘講經授課。日夜研習《中百論》，恭敬地接受教誨。即使面臨國家誅殺，也不顧惜自己的生命。他們向東尋找山林，隱居在華山附近。凡是他們遊歷遁隱的地方，都期望能每天參拜。於是離開了考山，建立了二十多所禪室，依靠靜藹法師的恩德，成為入室弟子中的首要人物。始終一十五年，跟隨不離不棄。後來靜藹法師捨身于深山峽谷，用生命來陳述護法。瞻敬法師含著悲痛，忍受著苦難，奉養靜藹法師。
【English Translation】 English version: The Venerable Zhanjing, in the first year of Qianming during the Northern Qi dynasty, set out from Yedu with twenty-one companions, intending to pass through the border of the Northern Zhou. However, the border patrols were strict, and the moonlight was bright, making it difficult to advance or retreat. Suddenly, clouds gathered and obscured the moon, and they secretly crossed the border under the cover of darkness. Unfortunately, they encountered patrolling soldiers, but were unexpectedly released. In the second year of Baoding during the Northern Zhou dynasty, they arrived in the capital city. Emperor Wu of the Northern Zhou greatly admired and respectfully received them, providing them with generous offerings at the Dacheng Temple. After more than two years, Venerable Zhanjing submitted a memorial requesting to continue fulfilling his previous aspirations, which was again permitted by Emperor Wu. Emperor Wu ordered the issuance of a national letter and provided travel funds. They traveled west across 1,500 li (approximately 750 kilometers) of desert, where there was no water or grass. Enduring hunger, they traveled rapidly, arriving at the Kingdom of Gaochang after seven days and nights. The Kingdom of Gaochang was a small state subordinate to the Turkic Khaganate. They requested a national letter from the Kingdom of Gaochang to go to the location of the Western Khan (meaning the place ruled by the Son of Heaven). The Turks there did not recognize monks and wanted to harm them. Although they increased the number of guards, there was insufficient food, and they were not allowed to go out to gather firewood or pick vegetables, intending to starve them to death. A Northern Zhou envoy advised, 'These people are disciples of the Buddha, and their national emperor and ministers greatly respect and support them. Wherever they go, they can cause cattle, sheep, and horses to multiply.' The Khan was pleased and provided four sheep daily as their regular food. Pan and others released them, but cooked vegetables for themselves. Seeing that they did not kill living beings, drink alcohol, or eat meat, and their behavior was different, they were not allowed to go west, so they gave them horses and sent people to escort them back. They arrived in Chang'an and stayed at the Ganzong Temple. Because Pan had previously been in a poor and dangerous place where no one cooked, he abandoned the full precepts and returned to the capital. Later, he took the precepts again and stayed for five years. During this time, Venerable Zhanjing met Dharma Master Jing'ai and asked him about the Dharma. Dharma Master Jing'ai's wisdom was profound, and he had experienced several dynasties of the Northern Zhou, hearing the Dharma morning and evening, gradually entering the inner chambers of understanding. When Emperor Wu of the Northern Zhou suppressed Buddhism, Venerable Zhanjing and Dharma Master Jing'ai fled west to Mount Taibai. With twenty-six companions, they hid in the mountain rocks, not forgetting to lecture on the scriptures. They studied the 'Madhyamaka-karika' day and night, respectfully receiving teachings. Even facing national execution, they did not care for their lives. They sought forests to the east, hiding near Mount Hua. Wherever they traveled and hid, they hoped to pay homage daily. Thus, they left Mount Kao and established more than twenty meditation chambers, relying on the grace of Dharma Master Jing'ai, becoming the foremost among the initiated disciples. For fifteen years, they followed him without abandoning him. Later, Dharma Master Jing'ai sacrificed himself in a deep mountain valley, using his life to advocate for the protection of the Dharma. Venerable Zhanjing endured the pain and suffering, serving Dharma Master Jing'ai.
遺骸。建塔樹銘勒于巖壁。天元嗣歷尋改邪風。創立百二十人為菩薩僧。判當其數。初住陟岵寺。大隋受命廣開佛法。改為大興善焉。判道穆僧徒歷總綱任。部攝彝倫有光先范。開皇之肇。於終南山交谷東嶺。池號野豬。迥出雲端俯臨原陸。躬自案行可為棲心之場也。結草為庵集眾說法。開皇七年。敕遣度支侍郎李世師。將天竺監工。就造院舍常擬供奉。知判道業修曠。給額為龍池寺焉。大將軍云定興。以為檀越。四事供給無爽二時。侍郎獨孤機。餐奉音猷于宅後園別立齋宇。請來棲息。終日將事稟其法戒。薛國公及夫人鄭氏。夙奉清訓年別至此。咨承戒誥決通疑議。以大業十一年五月四日平旦卒于山寺。春秋八十有四。初判釋蒙啟法性狎林泉。少欲無競樂居儉攝。行慈濟乏偏所留心。履苦登危彌其本意。故每至粟麥二熟。行乞貯之至厚。雪彌山則遺諸飛走。所以山侶游僧。蒙其獎濟者殷矣。又食不擇味生無患苦。僧事鞅掌身先令之。而弘道終朝虔虔無怠。雖暫游世恒歸山室。斯亦巖岫之學觀矣。
釋凈業。俗姓史氏。漢東隨人也。年登小學即沾緇服。閭里嘉之號稱賢者。專經之歲割愛出家。凈養威儀霜厲冰潔。受戒以後遊刃河內。精研律部博綜異聞。時有論師慧遠。樹德漳河傳芳伊洛。一遇清耳。便伸北面。
【現代漢語翻譯】 現代漢語譯本 遺骸（遺體）。建塔樹立銘文在巖壁上。天元（北周靜帝年號）年間繼位后改變了不正之風。創立了一百二十人的僧團，作為菩薩僧。確定了僧人的數量。最初住在陟岵寺。隋朝接受天命后，廣泛弘揚佛法，將陟岵寺改為大興善寺。判道（人名）擔任僧團的綱領，統領僧眾，以光大先賢的典範。開皇（隋文帝年號）初年，在終南山交谷東嶺，有一個水池名叫野豬池。此地高聳于雲端之上，俯瞰平原大地。判道親自考察，認為這裡是可以安心修行的地方。於是結草為庵，聚集僧眾說法。開皇七年，隋文帝下令派遣度支侍郎李世師，帶領來自天竺的工匠，在此建造寺院，長期準備供奉。因為知道判道道業精進，特賜寺名為龍池寺。大將軍云定興作為施主，在衣食住行各方面提供供給，從不耽誤。侍郎獨孤機在自己的宅後花園里，特別建造齋房，請判道前來居住。整天向判道請教佛法和戒律。薛國公及其夫人鄭氏，一向奉行清凈的教誨，每年都到這裡來，請教戒律，解決疑惑。大業十一年五月初四日清晨，判道在山寺圓寂，享年八十四歲。判道最初開啟民智，弘揚佛法，親近山林泉石。他少欲知足，不與人爭，喜歡過儉樸的生活。他慈悲為懷，救濟貧困，特別關心那些生活困苦的人。他勇於攀登，不畏艱險，始終保持著自己的本色。所以每到粟米和小麥成熟的季節，他就去乞討糧食，積攢起來。等到大雪覆蓋山野的時候，他就把糧食分給那些飛禽走獸。因此，山中的僧侶和遊方的僧人，受到他獎掖和救濟的人很多。而且，他不挑剔食物的味道，一生沒有憂患和痛苦。僧團的事情，他總是身先士卒。弘揚佛法，他整天虔誠而不懈怠。即使暫時在世俗中游歷，也總是回到山中的住所。這也可以說是他在山林中的修行和觀察了。 釋凈業（人名），俗姓史，是漢東隨地人。年幼時就出家為僧。鄉里人都稱讚他，稱他為賢者。到了學習經典的時候，他割捨親情，出家修行。他清凈地修養自己的威儀，像霜雪一樣嚴厲，像冰一樣純潔。受戒以後，他在河內遊歷，精研律宗經典，廣泛蒐集各種見聞。當時有一位論師名叫慧遠（人名），在漳河一帶樹立德行，在伊洛一帶傳播美名。凈業一聽到慧遠的名字，就立刻前往拜見，執弟子之禮。
【English Translation】 English version Remains (corpse). A pagoda was built and inscriptions were carved on the rock wall. During the Tianyuan era (reign of Emperor Jing of Northern Zhou), he succeeded to the throne and changed the evil customs. He founded a sangha of one hundred and twenty monks as Bodhisattva monks, determining their number. He initially resided at Zhihu Temple. After the Sui Dynasty received the mandate of heaven, it widely promoted Buddhism, renaming Zhihu Temple to Daxingshan Temple. Pan Dao (name of a person) served as the leader of the sangha, governing the monks and illuminating the example of the sages. At the beginning of the Kaihuang era (reign of Emperor Wen of Sui), there was a pond called Wild Boar Pond in the eastern ridge of Jiaogu in Zhongnan Mountain. This place towered above the clouds, overlooking the plains. Pan Dao personally inspected it and considered it a suitable place for peaceful cultivation. Therefore, he built a thatched hut and gathered monks to preach the Dharma. In the seventh year of Kaihuang, Emperor Wen of Sui ordered the dispatch of Li Shishi, the Vice Minister of the Ministry of Revenue, to lead artisans from Tianzhu (India) to build a monastery here, preparing for long-term offerings. Knowing that Pan Dao's practice was diligent, he specially bestowed the name Longchi Temple. General Yun Dingxing acted as a benefactor, providing supplies in terms of clothing, food, shelter, and transportation without fail. The Vice Minister Dugu Ji specially built a retreat in the garden behind his residence, inviting Pan Dao to reside there. He consulted Pan Dao on the Dharma and precepts all day long. Duke Xue and his wife, Madam Zheng, always adhered to pure teachings and came here every year to seek guidance on precepts and resolve doubts. On the fourth day of the fifth month of the eleventh year of the Daye era, Pan Dao passed away peacefully at the mountain temple at dawn, at the age of eighty-four. Pan Dao initially enlightened the people, promoted Buddhism, and was close to the mountains and springs. He had few desires, did not compete with others, and enjoyed living a frugal life. He was compassionate and helped the poor, paying special attention to those who lived in hardship. He was brave in climbing and not afraid of danger, always maintaining his true nature. Therefore, every time millet and wheat ripened, he would beg for food and save it up. When the snow covered the mountains, he would distribute the food to the birds and beasts. Therefore, many monks in the mountains and wandering monks received his encouragement and help. Moreover, he did not pick at the taste of food and lived a life without worries and suffering. He always took the lead in the affairs of the sangha. He was devout and tireless in promoting Buddhism all day long. Even if he temporarily traveled in the secular world, he always returned to his mountain residence. This can also be said to be his practice and observation in the mountains. 釋 Jingye (name of a person), whose secular surname was Shi, was a native of Sui in Handong. He became a monk at a young age. The people in his village praised him and called him a virtuous man. When he reached the age of studying the scriptures, he renounced his family and practiced asceticism. He cultivated his demeanor purely, as strict as frost and as pure as ice. After receiving the precepts, he traveled in Henan, studying the Vinaya scriptures diligently and collecting various anecdotes extensively. At that time, there was a master of treatises named Huiyuan (name of a person), who established virtue in the Zhang River area and spread his fame in the Yi and Luo areas. As soon as Jingye heard of Huiyuan's name, he immediately went to visit him and performed the rituals of a disciple.
學涅槃等經。皆品酌其致弘宣大旨。而恨文廣功略章句未離。及遠膺詔入關。業亦負帙陪從。首尾餐承盡其幽理。晚就曇遷禪師。學于攝論。遷器宇崇廓墻仞重深。遂舉知人。同揚樂說。嘉業鉆仰誠至。乃傾襟導引。隨聞頂受緘勒寸心。開皇中年。高步於藍田之覆車山。班荊采薇。有終焉之志。諸清信士。敬揖戒舟為筑山房。竭誠奉養。架險乘懸。制通山美。今之悟真寺是也。業確乎內湛令響外馳。仁壽二年。被舉送舍利于安州之景藏寺。初通行諸基。欲於十力寺置之。行至景藏。忽感異香滿院。眾共嗟怪。因而樹立。將下舍利。赤光挺出照於人物。寺重閣上聞眾人行聲。及往掩捕扃閉如初。一人不見。塔北有池。沙門凈范為諸道俗受菩薩戒。乃有群魚游躍首皆南向似受歸相。范即乘舟入水為魚授法。魚皆回頭繞船如有聽受都無有懼業慶其所遇。乃以舍利置於佛堂。先有塑菩薩一軀。不可移轉。至明乃見回身面于舍利。狀類天然一無損處。屢興別瑞。傳言不盡。大業四年。召入鴻臚館。教授蕃僧。九年復召住禪定寺。聯翩荏苒微壅清曠后欲返于幽谷。告同學曰。此段一行便為不返。而別未淹旬。已聞殂化。春秋五十有三。達生知命斯亦至哉。即大業十二年二月十八日也。露骸松下。初業神岸溫審儀止雍容。敦仁尚德有
【現代漢語翻譯】 現代漢語譯本：他學習《涅槃經》等經典，都仔細斟酌其中的精妙之處，弘揚其主要宗旨。但他遺憾于經文過於繁雜，未能脫離章句的束縛。後來，他奉詔入關，嘉業也帶著經書跟隨他，始終侍奉左右，領悟其中的深奧道理。晚年，他跟隨曇遷禪師學習《攝大乘論》。曇遷禪師氣度恢弘，學識深厚，於是舉薦嘉業，一同宣揚佛法。嘉業虔誠地鉆研佛理，虛心接受教誨，並將所學銘記於心。開皇年間，他隱居於藍田的覆車山，搭起茅屋，採摘薇菜，決心在此終老。許多虔誠的信徒敬重他，為他建造了山房，竭盡誠意地供養他。山房建在險峻的山崖上，風景優美，就是現在的悟真寺。嘉業內心清凈，聲名遠揚。仁壽二年，他被推舉將舍利送到安州的景藏寺。起初，他打算將舍利安放在十力寺，但當走到景藏寺時，忽然感到寺院裡充滿了奇異的香味，大家都感到驚奇。於是，就在景藏寺安放舍利。當要放下舍利時，一道紅光射出，照亮了所有的人和事物。寺院的重閣上，人們聽到有很多人行走的聲音，但當上去檢視時，門窗都緊閉如初，一個人也沒有看到。塔的北面有一個池塘，沙門凈范為眾多的僧人和信徒授菩薩戒。池塘里有一群魚遊動跳躍，頭都朝向南方，好像在接受皈依。凈范於是乘船進入水中，為魚說法。魚都回頭繞著船遊動，好像在聽受佛法，一點也不害怕。嘉業慶幸自己遇到了這些瑞相，於是將舍利安放在佛堂里。佛堂里原有一尊菩薩像，無法移動。到了第二天早上，人們看到菩薩像已經轉過身來，面向舍利，樣子好像是天然形成的一樣，沒有絲毫的損壞。類似的祥瑞屢次出現，無法用語言完全描述。大業四年，他被召入鴻臚館，教授外國僧人佛法。大業九年，再次被召住禪定寺。時光荏苒，他感到身心有些疲憊，想要回到幽靜的山谷。他告訴同學們說：『這次離開，我就不會再回來了。』果然，沒過多久，就聽到了他去世的訊息，享年五十三歲。他通達生死，知曉命運，真是達到了很高的境界。去世的時間是大業十二年二月十八日。他的遺體被安葬在松樹下。嘉業神情安詳，舉止溫和，儀態雍容，崇尚仁德。
【English Translation】 English version: He studied scriptures such as the Nirvana Sutra, carefully considering their subtleties and propagating their main tenets. However, he regretted that the texts were too extensive and he could not break free from the constraints of the chapters and sentences. Later, he was summoned to enter Guanzhong (an area around present-day Xi'an), and Jiaye (嘉業) accompanied him with the scriptures, always serving him and comprehending the profound principles within. In his later years, he studied the Mahāyānasaṃgraha (攝大乘論) with Chan Master Tanqian (曇遷). Chan Master Tanqian had a grand demeanor and profound knowledge, so he recommended Jiaye to propagate the Dharma together. Jiaye diligently studied the Buddhist teachings, humbly accepted the teachings, and kept what he learned in his heart. During the Kaihuang era (開皇年間), he lived in seclusion on Fuche Mountain (覆車山) in Lantian (藍田), building a thatched hut and picking ferns, determined to spend his life there. Many devout believers respected him and built a mountain dwelling for him, sincerely providing for him. The mountain dwelling was built on a steep cliff with beautiful scenery, and it is now the Wuzhen Temple (悟真寺). Jiaye's inner mind was pure, and his reputation spread far and wide. In the second year of the Renshou era (仁壽二年), he was recommended to send śarīra (舍利, relics) to Jingzang Temple (景藏寺) in Anzhou (安州). Initially, he intended to place the śarīra in Shili Temple (十力寺), but when he arrived at Jingzang Temple, he suddenly felt that the temple was filled with an unusual fragrance, which surprised everyone. Therefore, the śarīra were placed in Jingzang Temple. When the śarīra were about to be placed, a red light shot out, illuminating all people and things. On the upper floor of the temple, people heard the sound of many people walking, but when they went up to check, the doors and windows were tightly closed as before, and no one was seen. North of the pagoda was a pond, and śramaṇa (沙門, monk) Jingfan (凈范) was giving the Bodhisattva precepts to many monks and believers. A group of fish were swimming and jumping in the pond, all facing south, as if they were taking refuge. Jingfan then boarded a boat and entered the water to preach to the fish. The fish all turned around and swam around the boat, as if they were listening to the Dharma, without any fear. Jiaye rejoiced at these auspicious signs and placed the śarīra in the Buddha hall. There was originally a Bodhisattva statue in the Buddha hall that could not be moved. The next morning, people saw that the Bodhisattva statue had turned around to face the śarīra, and its appearance seemed to be natural, without any damage. Similar auspicious signs appeared repeatedly and could not be fully described in words. In the fourth year of the Daye era (大業四年), he was summoned to the Honglu Temple (鴻臚館) to teach Buddhist teachings to foreign monks. In the ninth year of the Daye era, he was again summoned to live in the Chan Ding Temple (禪定寺). As time passed, he felt somewhat tired and wanted to return to the quiet valley. He told his students, 'This time I leave, I will not return.' Sure enough, not long after, news of his death was heard. He was fifty-three years old. He understood life and death and knew his destiny, truly reaching a high level. He passed away on the eighteenth day of the second month of the twelfth year of the Daye era. His remains were buried under a pine tree. Jiaye's expression was peaceful, his demeanor was gentle, his bearing was graceful, and he valued benevolence and virtue.
古賢才調。篤愛方術。卻粒練形。冰玉云珠。資神養氣。而卒非其所治。徒載聲芳。潔己清貞差為傳德矣。
釋童真。姓李氏。遠祖隴西寓居河東之蒲坂焉。少厭生死希心常住。投曇延法師。為其師範。綜掇玄儒英猷秀舉。受具已后歸宗律句晚涉經論。通明大小尤善涅槃。議其詞理。恒處延興敷化不絕。聽徒千數各標令望。詳真高譽繼跡于師。開皇十二年。敕召于大興善對翻梵本。十六年。別詔以為涅槃眾主。披解文義允愜眾心。而性度方正善御大眾。不友非類唯德是欽。仁壽元年。下敕率土之內普建靈塔。前後諸州一百一十一所。皆送舍利。打剎勸課繕構精妙。真以德王當時。下敕令住雍州創置靈塔遂送舍利於終南山仙遊寺。即古傳云。秦穆公女名弄玉。習仙升云之所也。初真以十月內從京至寺路逢雨雪。飛奔滂注掩漬人物。唯舍利輿上獨不沾潤。同共異之。寺居𧘂穀日夕風振。自靈骨初臨迄于藏瘞。怗然恬靜。燈耀山谷。兼以陰雲四塞雨雪俱零。冀得清霽見日。有符程限。真乃手執熏爐興發大愿。恰至下期。冬日垂照。時正在午。道俗同慶。及安覆訖還復云合。大眾共嘆真心冥感之所至也。大業元年營大禪定下敕召真為道場主。辭讓累載不免登之。存撫上下有聲僧網。又以涅槃本務。常事弘獎。言令之設。
【現代漢語翻譯】 現代漢語譯本：古代的賢才，往往喜愛方術，追求辟榖、煉形，希望像冰玉、云珠一樣純潔，以此滋養精神、調養氣息，但最終卻未能達到他們所期望的境界。他們只是留下了美好的名聲，潔身自好、保持清白，也算是一種美德的傳承了。
釋童真（Shi Tongzhen），俗姓李，遠祖是隴西人，後來居住在河東的蒲坂。他從小就厭惡生死輪迴，希望能夠達到永恒的境界，於是投奔曇延法師（Tan Yan），以他為師。他廣泛學習儒家和玄學的知識，才華出衆。受具足戒后，他迴歸律宗，晚年涉獵經論，精通大小乘佛教，尤其擅長《涅槃經》。他講解經文的義理，常年在延興寺弘揚佛法，聽法的弟子有上千人，每個人都很有名望。童真繼承了曇延法師的高尚聲譽。開皇十二年（公元592年），隋文帝下詔讓他到大興善寺翻譯梵文佛經。開皇十六年（公元596年），又特別下詔讓他擔任涅槃眾主，講解《涅槃經》的文義，他的講解符合大眾的心意。他性格正直，善於管理大眾，不與不正派的人交往，只敬佩有德行的人。仁壽元年（公元601年），隋文帝下詔在全國各地普遍建造靈塔，前後在各個州建造了一百一十一座靈塔，都送去了佛舍利，並督促人們打剎、修繕，建造得非常精美。童真因為他的德行而被當時的人所敬重，隋文帝下詔讓他住在雍州，建立靈塔，於是將佛舍利送到終南山的仙遊寺。據古書記載，這裡是秦穆公的女兒弄玉學習仙術、乘雲昇天的地方。當初，童真在十月份從京城到仙遊寺的路上，遇到了雨雪，雨勢很大，淋濕了人和物品，只有裝載佛舍利的輿車上沒有被淋濕，大家都覺得很奇怪。仙遊寺位於山谷中，早晚都有風，自從佛舍利被迎請到這裡，直到被埋藏起來，都非常平靜，燈光照亮了山谷。當時陰雲密佈，雨雪交加，人們希望能夠放晴見到太陽，有一個期限。童真於是手持香爐，發下大愿，恰好到了期限，冬日的陽光照射下來，時間正好是中午。道士和百姓共同慶祝。等到安放完畢，又恢復了陰雲密佈。大眾共同讚歎童真的真心感應到了神靈。大業元年（公元605年），隋煬帝營建大禪定寺，下詔召童真擔任道場主。童真多次推辭，最終還是沒有推辭掉。他安撫上下，很有聲望，管理僧眾。他又以《涅槃經》為根本任務，經常弘揚獎勵，制定了各種規章制度。
【English Translation】 English version: Ancient virtuous talents often favored esoteric arts, pursuing abstinence from grains and physical refinement, hoping to be as pure as ice jade and cloud pearls, thereby nourishing their spirits and cultivating their qi. However, they ultimately failed to achieve what they desired. They merely left behind a good reputation, maintaining personal integrity and purity, which can be considered a transmission of virtue.
釋童真 (Shi Tongzhen, meaning 'Release Childlike Purity'), whose secular surname was 李 (Li), had ancestors from 隴西 (Longxi, a place name), later residing in 蒲坂 (Puban, a place name) in 河東 (Hedong, a place name). From a young age, he detested the cycle of birth and death, aspiring to attain a state of permanence. He sought refuge with 曇延法師 (Tan Yan, a Dharma master), taking him as his teacher. He extensively studied Confucian and Xuanxue (Neo-Daoism) knowledge, displaying outstanding talent. After receiving the full monastic precepts, he returned to the Vinaya school, later delving into sutras and treatises, becoming proficient in both Mahayana and Hinayana Buddhism, especially excelling in the Nirvana Sutra. He lectured on the meaning of the sutras, constantly propagating the Dharma at 延興寺 (Yanxing Temple), with thousands of disciples listening, each with a distinguished reputation. 童真 (Shi Tongzhen) inherited the high reputation of 曇延法師 (Tan Yan). In the twelfth year of the Kaihuang era (592 AD), Emperor Wen of Sui issued an edict summoning him to 大興善寺 (Daxingshan Temple) to translate Sanskrit Buddhist scriptures. In the sixteenth year of the Kaihuang era (596 AD), another edict specifically appointed him as the chief of the Nirvana assembly, explaining the meaning of the Nirvana Sutra, which aligned with the minds of the masses. He was upright in character, skilled in managing the community, not associating with those who were not upright, only respecting those with virtue. In the first year of the Renshou era (601 AD), Emperor Wen of Sui issued an edict to universally build stupas throughout the country, totaling one hundred and eleven stupas in various prefectures, all of which were sent Buddha relics, and urged people to erect pillars and renovate them, building them exquisitely. 童真 (Shi Tongzhen) was respected by the people of that time for his virtue. Emperor Wen of Sui issued an edict ordering him to reside in 雍州 (Yongzhou, a place name) to establish a stupa, and thus the Buddha relics were sent to 仙遊寺 (Xianyou Temple) on 終南山 (Zhongnan Mountain). According to ancient records, this was the place where 弄玉 (Nongyu, a name), the daughter of 秦穆公 (Duke Mu of Qin), practiced immortality and ascended to the clouds. Initially, when 童真 (Shi Tongzhen) was traveling from the capital to 仙遊寺 (Xianyou Temple) in October, he encountered rain and snow. The rain was heavy, soaking people and objects, but only the carriage carrying the Buddha relics was not wet, which everyone found strange. 仙遊寺 (Xianyou Temple) is located in a valley, with wind blowing day and night. From the initial arrival of the sacred bones until they were buried, it was peaceful and quiet, with lights illuminating the valley. At that time, dark clouds covered the sky, and rain and snow fell together. People hoped that it would clear up and see the sun, with a time limit. 童真 (Shi Tongzhen) then held a censer in his hand and made a great vow. Just as the deadline arrived, the winter sun shone down, and the time was exactly noon. Daoists and common people celebrated together. After the placement was completed, the clouds gathered again. The masses sighed in admiration at the spiritual response of 童真's (Shi Tongzhen) sincere heart. In the first year of the Daye era (605 AD), Emperor Yang of Sui built 大禪定寺 (Dachanding Temple) and issued an edict summoning 童真 (Shi Tongzhen) to serve as the master of the Dharma assembly. 童真 (Shi Tongzhen) declined repeatedly, but ultimately could not refuse. He comforted those above and below, had a good reputation, and managed the monastic community. He also took the Nirvana Sutra as his fundamental task, constantly promoting and rewarding it, and establishing various rules and regulations.
多附斯文。大業九年。因疾卒于寺住。春秋七十有一。真抱操懷亮。朋附高流廝下之徒。性非傾徙。寺既初立宰輔交參。隆重居懷未始迎送。情概天表卒難變節。當正臨食眾將四百。大堂正樑忽然爆裂聲駭震霆。一眾驚散咸言摧破。徒跣而出者非一。唯真端坐依常執匙而食。容氣不改若無所聞。兼以偏悲貧病。撤衣拯濟躬事扶視。時所共嘉。剛柔兼美焉。
釋靈干。姓李氏。金城狄道人。祖相封于上黨。遂隨封而遷焉。年始十歲。樂聞法要。游寺觀看情欣背俗。親弗違之。年十四。投鄴京大莊嚴寺衍法師為弟子。晝夜遵奉無怠寸陰。每入講堂想處天宮無異也。十八覆講華嚴十地。初開宗本披會精求。僉共怪焉。又酬抗群鋒無所躓礙。眾益欣美。冠年受具專志毗尼而立性翹仰恭攝成節。三業護持均持遮性。周武滅法通廢仁祠。居家奉戒儀體無失。隋開佛日。有敕簡入菩薩數中。官給衣缽少林置館。雖蒙厚供而形同俗侶。開皇三年。于洛州凈土寺方得落采。出家標相自此繁興。有海玉法師。講華嚴眾。四方追結用興此典。干即於此眾講釋華嚴。東夏眾首咸共褒美。開皇七年。因修起居道業夙聞。遂蒙別敕令住興善。為譯經證義沙門。至十七年遇疾悶絕。惟心不冷未敢藏殯。后醒述云。初見兩人手把文書戶前而立曰。
【現代漢語翻譯】 現代漢語譯本： 多附斯文（Duo Fu Siwen，人名）。大業九年，因病在寺廟住所去世，享年七十一歲。他秉性耿直，懷抱高尚情操，與高雅之士交往，對待下人也很和善，性格不喜阿諛奉承。寺廟剛建立時，宰輔大臣都來參與，他以隆重的禮節待客，但從未主動迎送。他的情操高尚，難以改變節操。一次，他正在大堂里吃飯，當時有四百多僧人。突然，大堂的正樑爆裂，聲音像雷霆一樣震耳欲聾，眾人驚慌四散，都說房子要塌了，光著腳跑出去的人不在少數。只有多附斯文端坐在那裡，像往常一樣拿著勺子吃飯，神色不變，好像什麼都沒聽見一樣。他還特別憐憫貧窮和生病的人，脫下自己的衣服去救濟他們，親自照顧他們，當時的人們都很讚賞他，認為他剛柔並濟。
釋靈干（Shi Linggan，僧人法號）。姓李，是金城狄道人。他的祖先被封在上黨，於是就隨著封地遷居到那裡。他十歲的時候，就喜歡聽聞佛法要義，到寺廟遊玩觀看，心裡欣喜向往出世的生活，父母沒有違揹他的意願。十四歲時，他到鄴京大莊嚴寺拜衍法師為師。日夜遵奉師命，沒有絲毫懈怠。每次進入講堂，都覺得如同身處天宮一樣。十八歲時，他復講《華嚴十地》，開始研究宗派根本，深入精細地探求，大家都覺得他很了不起。他又與眾人辯論，應對自如，沒有絲毫阻礙，大家更加讚賞他。二十歲時，他受了具足戒，專心致志地研究毗尼，立志高遠，恭敬謹慎，持守戒律。身、口、意三業都護持清凈，嚴格遵守遮戒和性戒。周武帝滅佛時，所有的寺廟都被廢棄，他居家奉持戒律，儀態沒有絲毫缺失。隋朝恢復佛教后，朝廷下令選拔他進入菩薩僧的行列，官府供給衣缽，在少林寺設定住所。雖然受到豐厚的供養，但他的生活和普通僧人一樣。開皇三年，他在洛州凈土寺剃度出家，從此出家的僧人越來越多。有海玉法師，講解《華嚴經》，四方僧人聚集在一起，想要弘揚這部經典。靈干就在這個僧團中講解《華嚴經》，受到當時東夏眾多僧人的讚美。開皇七年，因為他修行起居的道業早已聞名，於是被特別敕令住持興善寺，擔任譯經的證義沙門。到開皇十七年，他生病昏迷，只有心臟還有溫度，不敢立即入殮。後來醒來后，他說，最初看見兩個人拿著文書站在門前說：
【English Translation】 English version: Duo Fu Siwen (多附斯文, personal name). In the ninth year of the Daye era, he died of illness at his temple residence at the age of seventy-one. He was upright and honest, cherished noble sentiments, associated with refined people, and treated his subordinates kindly. His character was not inclined to flattery. When the temple was first established, high-ranking officials participated, and he treated guests with great respect, but never actively greeted or sent them off. His character was noble and difficult to change. Once, he was eating in the main hall with over four hundred monks. Suddenly, the main beam of the hall burst, and the sound was as loud as thunder. The crowd scattered in panic, saying that the building was about to collapse, and many ran out barefoot. Only Duo Fu Siwen sat there calmly, eating with his spoon as usual, his expression unchanged, as if he had heard nothing. He also had particular compassion for the poor and sick, taking off his own clothes to help them and personally caring for them. People at the time praised him for his combination of strength and gentleness.
Shi Linggan (釋靈干, monastic name). His surname was Li, and he was from Didao in Jincheng. His ancestor was enfeoffed in Shangdang, so he moved there with the fiefdom. At the age of ten, he loved to hear the essence of the Dharma. He enjoyed visiting temples and aspired to a life of renunciation, and his parents did not object. At the age of fourteen, he went to the Dazhuangyan Temple in Yejing to become a disciple of Dharma Master Yan. He obeyed his teacher day and night without the slightest懈怠. Every time he entered the lecture hall, he felt as if he were in a heavenly palace. At the age of eighteen, he reviewed the 'Ten Grounds' of the Avatamsaka Sutra, began to study the fundamentals of the school, and sought them deeply and meticulously. Everyone thought he was remarkable. He also debated with others, responding freely without any hindrance, and everyone admired him even more. At the age of twenty, he received the full precepts, dedicated himself to the study of the Vinaya, and established a lofty aspiration, being respectful and cautious, and upholding the precepts. He protected the purity of his body, speech, and mind, and strictly observed the prohibitive and essential precepts. During Emperor Wu of the Zhou dynasty's suppression of Buddhism, all temples were abolished. He upheld the precepts at home, and his demeanor was without any fault. After the Sui dynasty restored Buddhism, the court ordered him to be selected into the ranks of Bodhisattva monks. The government provided him with robes and alms bowls and set up a residence for him in the Shaolin Temple. Although he received generous offerings, his life was the same as that of ordinary monks. In the third year of the Kaihuang era, he was ordained as a monk at the Pure Land Temple in Luozhou, and from then on, more and more monks were ordained. There was Dharma Master Haiyu, who lectured on the Avatamsaka Sutra, and monks from all directions gathered together to promote this scripture. Linggan lectured on the Avatamsaka Sutra in this sangha, and was praised by many monks in Dongxia at that time. In the seventh year of the Kaihuang era, because his practice of the Dharma in his daily life was already well-known, he was specially ordered to reside at the Xingshan Temple and serve as a certifying monk for the translation of scriptures. In the seventeenth year of the Kaihuang era, he fell ill and became unconscious. Only his heart was still warm, so they did not dare to immediately encoffin him. Later, after he woke up, he said that he had initially seen two people standing in front of the door with documents in their hands, saying:
官須見師。俯仰之間乃與俱往。狀如乘空。足無所涉。到一大園。七寶樹林端嚴如畫。二人送達便辭而退。干獨入園東西極目。但見林地山池無非珍寶。焜煌亂目不得正視。樹下花座或有人坐或無坐者。忽聞人喚云。靈干汝來此耶。尋聲就之。乃慧遠法師也。禮訊問曰。此為何所。答是兜率陀天。吾與僧休同生於此。次吾南座上者。是休法師也。遠與休形並非本身。頂戴天冠衣以朱紫。光偉絕世。但語聲似舊依然可識。又謂干曰。汝與我諸弟子后皆生此矣。因爾覺悟重增故業。端然觀行絕交人物。仁壽三年舉當寺任。素非情望。因復俯從。其年奉敕。送舍利于洛州。便置塔于漢王寺。初建塔所屢放神光。風起燈滅。而通夕明亮不須燈照。又感異香從風而至。道俗通見。四月八日下舍利時。寺院之內樹葉皆萎。烏鳥悲叫。及填平滿還如常日。時漢王諒作鎮晉陽。承幹起塔王之本寺。遠遣中使䞋賜什物。然其善於世數。機捷樞要辯注難加。嘗為獻後述懺。帝心增感歔欷連洏。乃賜帛二百段。用旌隆敬。大業三年置大禪定。有敕擢為道場上座。僧徒一盛匡救有敘至八年正月二十九日卒于寺房。春秋七十有八。幢蓋道俗相與奔隨。乃火葬於終南之陰。初干志奉華嚴。常依經本。作蓮華藏世界海觀及彌勒天宮觀。至於疾甚。目精
【現代漢語翻譯】 現代漢語譯本：官府的人須要見靈干法師。在抬頭低頭之間，就和他一同前往。狀態好像乘空飛行一樣，腳沒有踩到任何東西。到達一個大花園，七寶樹林端莊美麗如同圖畫。那兩個人將靈干法師送到后就告辭離開了。靈干法師獨自進入花園，向東西兩邊極目遠望。只見林地山池，沒有不是珍寶的。光彩炫目，讓人不能夠正視。樹下的花座，有的有人坐，有的沒有人坐。忽然聽到有人呼喚說：『靈干，你來這裡了嗎？』靈干法師循著聲音走過去，原來是慧遠法師（東晉時期著名高僧）。靈干法師向慧遠法師行禮問候，問道：『這裡是什麼地方？』慧遠法師回答說：『這裡是兜率陀天（欲界天之一，彌勒菩薩所在）。我和僧休（慧遠的弟子）一同往生到這裡。在我南邊座位上的，就是休法師。』慧遠法師和休法師的形貌並非原來的樣子，頭上戴著天冠，身上穿著朱紫色的衣服，光彩偉岸，超絕於世。但是說話的聲音和以前一樣，仍然可以辨認。慧遠法師又對靈干法師說：『你和我的各位弟子，以後都會往生到這裡的。』靈干法師因此覺悟，更加精進以前的修行事業，端正地觀想修行，斷絕與世俗人物的交往。仁壽三年（公元603年），被推舉擔任寺院的職務，這本來不是他所期望的，因此又順從了大家的意願。那一年奉皇帝的命令，將舍利（佛教聖物，佛陀火化后的遺物）送到洛州，便在漢王寺建造佛塔。剛開始建造佛塔的地方，多次放出神光。風起燈滅，但是整夜明亮，不需要燈照。又感受到奇異的香氣從風中傳來，僧人和俗人都看見了。四月八日安放舍利的時候，寺院內的樹葉都枯萎了，烏鴉鳥雀悲傷地鳴叫。等到填平恢復后，又和往常一樣。當時漢王楊諒（隋文帝第五子）鎮守晉陽，承蒙靈干法師在漢王原本的寺廟建造佛塔，慧遠法師派遣使者贈送什物。靈干法師精通世事，機敏快捷，辯才無礙。曾經為獻后（隋文帝的皇后）陳述懺悔，皇帝內心深受感動，抽泣不止，於是賞賜絹帛二百段，用來表彰他的隆重敬意。大業三年（公元607年），設定大禪定，皇帝下令提拔靈干法師為道場上座。僧徒一時興盛，匡正救助有條不紊。到大業八年（公元612年）正月二十九日，在寺房去世，享年七十八歲。幢幡寶蓋，僧人和俗人相互跟隨著，在終南山的北面火葬。當初靈干法師立志奉行《華嚴經》，常常依據經書原本，作蓮華藏世界海觀和彌勒天宮觀。到了病重的時候，眼睛的精...
【English Translation】 English version: The officials had to see Master Linggan. In the blink of an eye, they went with him. It was as if they were riding in the air, their feet not touching anything. They arrived at a large garden, with seven-jeweled trees and forests, solemn and beautiful like a painting. The two people who escorted Linggan Master bid farewell and left. Linggan Master entered the garden alone, gazing east and west as far as he could see. All he saw were forests, lands, mountains, and ponds, all of which were treasures. The dazzling light made it impossible to look directly. Under the trees, some flower seats had people sitting on them, while others were empty. Suddenly, he heard someone calling out, 'Linggan, have you come here?' Linggan Master followed the voice and found that it was Dharma Master Huiyuan (a famous eminent monk of the Eastern Jin Dynasty). Linggan Master bowed and greeted Dharma Master Huiyuan, asking, 'What is this place?' Dharma Master Huiyuan replied, 'This is Tushita Heaven (one of the heavens in the Desire Realm, where Bodhisattva Maitreya resides). Monk Xiu (Huiyuan's disciple) and I were both reborn here. The one sitting on the seat to my south is Dharma Master Xiu.' The appearance of Dharma Master Huiyuan and Xiu was not their original form. They wore heavenly crowns on their heads and purple robes on their bodies, their radiance and majesty surpassing the world. However, their voices were the same as before, and they could still be recognized. Dharma Master Huiyuan also said to Linggan Master, 'You and my disciples will all be reborn here in the future.' Linggan Master was enlightened by this and became even more diligent in his previous cultivation practices, cultivating contemplation with uprightness, and severing ties with worldly people. In the third year of Renshou (603 AD), he was recommended to take on the duties of the monastery, which was not what he had hoped for, so he complied with everyone's wishes. In that year, he was ordered by the emperor to send the relics (Buddhist sacred objects, remains after the Buddha's cremation) to Luozhou, and he built a pagoda at Hanwang Temple. At the place where the pagoda was first built, divine light was emitted many times. The wind rose and the lamps went out, but the whole night was bright, and there was no need for lamps to illuminate. He also sensed a strange fragrance coming from the wind, which was seen by both monks and laypeople. On the eighth day of the fourth month, when the relics were enshrined, the leaves of the trees in the temple withered, and crows and birds cried sadly. When it was filled and restored, it was the same as usual. At that time, Yang Liang (the fifth son of Emperor Wen of Sui), the Prince of Han, was stationed in Jinyang. He was grateful to Linggan Master for building a pagoda at the original temple of the Prince of Han. Huiyuan Master sent an envoy to bestow gifts. Linggan Master was well-versed in worldly affairs, quick-witted, and eloquent. He once presented a confession for Empress Xian (the empress of Emperor Wen of Sui), and the emperor was deeply moved and sobbed incessantly, so he bestowed two hundred bolts of silk to commend his profound respect. In the third year of Daye (607 AD), a great meditation session was established, and the emperor ordered Linggan Master to be promoted to the upper seat of the Daochang. The monks flourished for a time, and the rectification and rescue were well-organized. On the twenty-ninth day of the first month of the eighth year of Daye (612 AD), he passed away in the temple room at the age of seventy-eight. Banners and canopies, monks and laypeople followed each other, and he was cremated on the north side of Zhongnan Mountain. Initially, Linggan Master aspired to uphold the Avatamsaka Sutra and often relied on the original text of the sutra to perform the contemplation of the Ocean of Worlds of the Lotus Treasury and the contemplation of Maitreya's Heavenly Palace. When he became seriously ill, the essence of his eyes...
上視不與人對。久之乃垂顧如常日。沙門童真問疾因見是相。干謂真曰。向見青衣童子二人來召。相逐而去。至兜率天城外。未得入宮。若翹足舉望。則見城中寶樹花蓋。若平立則無所見也。旁侍疾者曰。向舉目者。是其相矣。真曰。若即往彼。大遂本願。干曰。天樂非久終墜輪迴。蓮華藏世界是所圖也。不久氣絕須臾復還。真問何所見耶。干曰。見大水遍滿華如車輪。干坐其上所愿足矣。尋爾便卒。沙門靈辯。即干之猶子也。少小鞠育誨以義方。攜在道位還通大典。今住勝光寺。眾議業行擢知綱任。揚導華嚴擅名帝里云。
釋敬脫。不詳姓氏。汲郡人也。童少出家。以孝行清直知名。雖該核小大偏明成實。講解周鏡不虧聲問。開張衢術章疏惟新。為後學宗仰。又善聲韻兼通字型。蒼雅林統識其科蹤。文章篇什頗豫倫伍。同住房院罕見余談。手不輟卷專師廣贍。威儀修整未曾反顧。身極長大充滿圓成。時共目之以為僧杰。人有達于帝者。乃追住慧日。四海齊架又無與競。志節堅正最為稱首。帝欲試諸大德誰為剛亮。通命引入允武殿。敕監門郎將段文操。拔刀逐之令走。諸大德並趨步速往。唯脫緩步如常。語操曰卿何事以此相逼。及上殿坐語論佛理。帝徐顧操曰。眾僧素不知俗法。監門何得催耶。私異脫之大志也
【現代漢語翻譯】 現代漢語譯本 他向上看時，視線並不與人相對。過了很久，才像往常一樣垂下眼簾。沙門（佛教出家修行者）童真前去探望病情，因此見到了這種異相。干對童真說：『剛才看見兩位身穿青衣的童子前來召喚，跟隨他們而去，到達兜率天（欲界天之一，彌勒菩薩的居所）的城外，未能進入宮殿。如果踮起腳尖向上望，就能看見城中的寶樹花蓋；如果平視站立，就什麼也看不見。』旁邊侍奉病人的人說：『剛才舉目向上看，就是他所說的異相啊。』童真說：『如果立即前往那裡，就能實現原本的願望。』干說：『天上的快樂不會長久，最終還會墜入輪迴，蓮華藏世界（華藏世界，佛教宇宙觀中的一個世界）才是我所向往的。』不久便斷氣了，過了一會兒又甦醒過來。童真問他看到了什麼。干說：『看見大水遍滿，蓮花如車輪般大小，我坐在上面，願望已經滿足了。』隨即就去世了。沙門靈辯，是乾的侄子，從小由他撫養教育，教導他做人的道理，帶領他進入佛道，還精通佛經。現在住在勝光寺，大家認為他學業和品行都很好，推舉他擔任重要的職務，弘揚《華嚴經》，在京城一帶享有盛名。
釋敬脫（佛教僧侶名），不清楚他的姓氏，是汲郡人。年幼時出家，以孝順和清廉正直而聞名。雖然精通大小乘佛教，尤其精通《成實論》，講解佛經周詳透徹，聲譽很好。開創了講經的新方法，章疏也很有新意，被後來的學人所敬仰。他還擅長聲韻，精通書法，對文字學和書法都有研究。文章寫得也很好。同住的僧房裡很少聽到他閑談，總是手不釋卷，專門學習廣博的知識。威儀莊重，從未回頭張望。身材高大，體態豐滿圓潤。當時人們都認為他是僧人中的傑出人物。有人將他的情況稟告了皇帝，於是皇帝下令他住在慧日寺，他的學識和聲望，四海之內沒有人能與他相比。他的志向和節操非常堅定，最受人稱讚。皇帝想試探各位大德（德高望重的僧人）誰最為剛強正直，就下令將他們引入允武殿，命令監門郎將（官名）段文操拔刀驅趕他們，讓他們逃跑。各位大德都快步逃離，只有敬脫慢慢地走，像平常一樣。他對段文操說：『你有什麼事要這樣逼迫我？』等到上殿坐下，談論佛理時，皇帝慢慢地看著段文操說：『眾僧向來不瞭解世俗的規矩，監門怎麼可以催促他們呢？』皇帝私下裡認為敬脫的志向遠大。
【English Translation】 English version He would not make eye contact when looking up at people. After a long time, he would lower his gaze as usual. The Shramana (Buddhist monastic) Tongzhen visited him due to his illness and thus saw this unusual appearance. Gan said to Zhen, 'Just now, I saw two boys in green robes come to summon me, and I followed them away, arriving outside the city of Tushita Heaven (one of the heavens in the desire realm, the abode of Maitreya Bodhisattva), but I was unable to enter the palace. If I stand on tiptoe and look up, I can see the jeweled trees and flower canopies in the city; if I stand normally, I cannot see anything.' The attendant beside the sickbed said, 'His looking up just now is the sign he is talking about.' Zhen said, 'If you go there immediately, you will fulfill your original wish.' Gan said, 'The pleasures of heaven are not lasting and will eventually lead to rebirth in Samsara (cycle of rebirth); the Lotus Treasury World (Hua-tsang World, a world in Buddhist cosmology) is what I aspire to.' Soon after, he stopped breathing, but after a moment, he revived. Zhen asked him what he had seen. Gan said, 'I saw a great flood filling everything, and lotuses as large as chariot wheels. I sat on them, and my wish was fulfilled.' Soon after, he passed away. The Shramana Lingbian was Gan's nephew, raised and educated by him from a young age, taught the principles of conduct, and led him onto the path of Buddhism, also mastering the Buddhist scriptures. He now resides in Shengguang Temple. Everyone believes that his studies and conduct are excellent, and they recommend him to take on important responsibilities, propagating the Avatamsaka Sutra (Flower Garland Sutra), enjoying a great reputation in the capital area.
Shi Jingtuo (Buddhist monk's name), whose surname is unknown, was a native of Jiqun. He became a monk at a young age and was known for his filial piety and integrity. Although he was proficient in both Hinayana and Mahayana Buddhism, especially proficient in the Tattvasiddhi Shastra ( 成實論), his explanations of the scriptures were thorough and his reputation was excellent. He pioneered new methods of explaining the scriptures, and his commentaries were also innovative, revered by later scholars. He was also skilled in phonetics and calligraphy, with research in philology and calligraphy. He also wrote well. In the same monastic room, he was rarely heard to chat idly, always with a book in hand, specializing in learning extensive knowledge. His demeanor was dignified and he never looked back. He was tall and had a full, rounded physique. At the time, people considered him an outstanding figure among monks. Someone reported his situation to the emperor, so the emperor ordered him to reside in Huiri Temple. His knowledge and reputation were unmatched throughout the country. His aspirations and integrity were very firm, and he was most praised. The emperor wanted to test which of the great virtues (highly respected monks) was the most steadfast and upright, so he ordered them to be brought into Yunwu Hall, and ordered the gatekeeper Lang Jiang (official title) Duan Wencao to draw his sword and drive them away, ordering them to flee. All the great virtues fled quickly, only Jingtuo walked slowly, as usual. He said to Duan Wencao, 'What is the matter that you are forcing me like this?' When he went to the hall and sat down to discuss Buddhist principles, the emperor slowly looked at Duan Wencao and said, 'The monks have always been unfamiliar with secular rules, how can the gatekeeper urge them?' The emperor privately considered Jingtuo's aspirations to be great.
。敕賜大竹扇。面闊三尺。即令執用。並賜松抱高屧。令著于宮中而出。帝自送之曰。誠僧杰矣。爾後常弘成實無替時序。以大業十三年卒于東都鴻臚寺。春秋六十三。自脫之聽學也。常施荷擔母置一頭。經書及筆又置一頭。若至食時留母樹下。入村乞食用以充繼。其筆絕大粗管如臂可長三尺。方丈一字莫不高推。人有乞書者。紙但一字耳。風力遒逸睹之不厭。皆施諸壁上來往觀省。東都門額。皆脫所題。隨一賦筆更不修飾。時慧日有沙門法楞者。偏弘地論著述疏記。聲名相副見重道場。及於終世。以事聞奏。帝哀之。殯殮所資皆從天府。
釋善胄。俗姓淮氏。瀛州人。少出家。通敏易悟機達為心。預涉講會樂詳玄極。大論涅槃是所鉆注。齊破投陳。奔造非數。年屢薦餒告乞是難。日濟一餅才充延命。形極羸悴眾不齒錄。行至一寺聞講涅槃。因入論義。止得三番。高座無解低頭飲氣。徒眾千餘停偃講席。於是扶舉而下。既至房中奄然而卒。胄時論訖即出。竟不知之。後日更造。乃見造諸喪具。因問其故。乃云。法師昨為北僧所難。乃因即致死。眾不識胄。不之擒捉。聞告自審退而潛焉。經于數日後得陳僧。將挾復往他講所。論義者無不致屈。斃者三人。由此發名振績。大光吳越。隋初度北依遠法師。止於京邑住
【現代漢語翻譯】 現代漢語譯本：皇帝賜給他一把巨大的竹扇，扇面寬三尺，讓他拿著使用。又賜給他高底的木屐，讓他穿著在宮中行走。皇帝親自送他出門，說：『真是僧人中的傑出人物啊！』此後，他經常弘揚成實宗，沒有違背時序。在大業十三年，在東都鴻臚寺去世，享年六十三歲。自從道脫開始聽學，經常用扁擔挑著母親在一頭，經書和筆在另一頭。如果到了吃飯的時候，就把母親留在樹下，自己進村乞討食物來供養。他的筆非常大，筆管像手臂一樣粗，長約三尺。即使只有一個字，人們也莫不推崇。有人向他求字，即使只寫一個字，筆力也遒勁飄逸，讓人百看不厭。人們都把字貼在墻上，來來往往地觀看。東都的門額，都是道脫所題寫。他隨意揮筆，更不加修飾。當時慧日寺有沙門法楞，專門弘揚地論，著述疏記，聲名顯赫，受到道場的重視。等到他去世，事情上報給皇帝。皇帝哀悼他，殯葬所需的費用都從國庫支出。 釋善胄（Shì Shànzhòu），俗姓淮（Huái），瀛州（Yíngzhōu）人。年少時出家，通達敏捷，機智靈活。預先涉獵講經法會，樂於詳細探究玄妙的道理。《大論》（Dàlùn）、《涅槃經》（Nièpán Jīng）是他深入研究的經典。齊國戰敗投降陳國時，他奔走投靠的次數很多。多年來經常忍飢挨餓，乞討食物也很困難，每天只能得到一塊餅來勉強維持生命。他形體極其瘦弱，眾人都不屑於把他放在眼裡。一次，他走到一座寺廟，聽到有人講解《涅槃經》，就進去參與論辯。只進行了三個回合，高座上的法師無法解答，低頭嘆氣，一千多名聽眾停止了聽講。於是眾人把他扶下高座。法師回到房中，不久就去世了。善胄當時論辯完畢就離開了，完全不知道這件事。後來有一天，他再次來到寺廟，看到人們正在準備喪事，就詢問原因。人們說：『法師昨天被北方的僧人難倒，因此導致死亡。』眾人不認識善胄，沒有抓捕他。善胄聽到后，自己反省，然後悄悄地離開了。過了幾天，他被陳國的僧人帶著，再次前往其他的講經場所。與他論辯的人沒有不被駁倒的，被他辯倒而死的人有三個。因此，他聲名大振，功績顯赫，在吳越（Wúyuè）地區廣為人知。隋朝初年，他渡過黃河向北，依止遠法師（Yuǎn Fǎshī），住在京城。
【English Translation】 English version: The Emperor bestowed upon him a large bamboo fan, three feet wide, and ordered him to use it. He also bestowed upon him high-soled wooden clogs, allowing him to wear them in the palace. The Emperor personally saw him off, saying, 'Truly, he is an outstanding monk!' Thereafter, he frequently propagated the Satyasiddhi School, never deviating from the proper order. In the thirteenth year of the Daye era, he passed away at the Honglu Temple in the Eastern Capital, at the age of sixty-three. Since Daotuo (Dàotuō) began his studies, he often carried his mother on one end of a carrying pole and his scriptures and writing materials on the other. When it was time to eat, he would leave his mother under a tree and go into the village to beg for food to support them. His brush was extremely large, the shaft as thick as an arm and three feet long. Even a single character written by him was highly praised. When people asked him for calligraphy, even a single character was powerful and elegant, pleasing to the eye. People would paste his calligraphy on the walls for all to see. The inscriptions on the gates of the Eastern Capital were all written by Daotuo. He wrote freely, without embellishment. At that time, there was a Shramana named Faleng (Fǎléng) at the Hui Ri Temple, who specialized in propagating the Treatise on the Ten Stages (Dilun) and wrote commentaries and notes. His reputation matched his abilities, and he was highly regarded in the monastic community. When he passed away, the matter was reported to the Emperor, who mourned him and provided all the necessary funds for his funeral from the imperial treasury. Shishi Shanzhou (Shì Shànzhòu), whose lay surname was Huai (Huái), was a native of Yingzhou (Yíngzhōu). He left home at a young age and was intelligent and quick-witted. He participated in lectures and enjoyed exploring profound principles. The Mahayana Treatise (Dàlùn) and the Nirvana Sutra (Nièpán Jīng) were his focus of study. When the Qi Dynasty was defeated and surrendered to the Chen Dynasty, he fled to Chen numerous times. For many years, he often suffered from hunger, and begging for food was difficult. He could only get a cake a day to barely sustain his life. He was extremely thin, and people did not think much of him. Once, he came to a temple and heard someone lecturing on the Nirvana Sutra, so he went in to participate in the debate. After only three rounds, the master on the high seat could not answer and sighed with his head down. More than a thousand listeners stopped listening. So the crowd helped him down from the high seat. The master returned to his room and soon passed away. Shanzhou left after the debate and did not know about this. Later one day, he came to the temple again and saw people preparing for a funeral, so he asked why. People said, 'The master was defeated by a northern monk yesterday, which led to his death.' The crowd did not recognize Shanzhou and did not arrest him. After hearing this, Shanzhou reflected on himself and quietly left. After a few days, he was taken by a Chen monk to another lecture hall. No one who debated with him was not defeated, and three people died after being defeated by him. As a result, his reputation grew greatly, and his achievements were well-known in the Wu-Yue (Wúyuè) region. At the beginning of the Sui Dynasty, he crossed the Yellow River to the north and relied on Dharma Master Yuan (Yuǎn Fǎshī), residing in the capital.
凈影寺。聽徒千數並鋒銳一期。而胄覆述豎義神采秀髮。偏師論難妙通解語。遠制涅槃文疏。而胄意所未弘。乃命筆改張剖成卷軸鑿深義窟利寶罔遺。遠聞告曰。知子思力無前。如何對吾改作。想更別圖可耶。胄曰。若待法師即世方有修定。則胄之虛名終無實錄。遠乃從之。疏既究成。分宗匠世。亟有陳異。遠亡之後。敕令于凈影寺為涅槃眾主。開皇將末。蜀王秀鎮部梁益。攜與同行。岷嶓望德日歸成務。逮仁壽末歲。還返關中。處蜀道財悉營尊像。光坐嚴飾。絕世名士雖途經危險。而步運並達。在京供養以爲模範。會文帝置塔。敕送舍利于梓州牛頭山華林寺。嚴輿將達。感豬八頭突到輿下從行至館。驅逐乃走。還來如故。漸至城治。黑蜂四枚形甚壯偉。隨輿旋繞數匝便去。既至州館夜放大光明徹屋上如火焰發。食頃方滅。又掘塔基入深丈餘。正當函處得古瓷瓶。無蓋有水。清澄香美。乃用盛于函內。寺有九層浮圖。從西南角第二級放光。上照相輪如五石甕許。黃赤如火良久方隱。又堂內彌勒像亦放眉間紫光。並二菩薩亦放赤光通照寺院。前後七度。眾人同見。除不來者。及大業造寺。廣召德僧。胄應高選。又住禪定屢開法席。傳向相尋因感風疾。唇口喎偏。時人謂。改張遠疏之所及也。初遠以涅槃為五分。末為阇維
【現代漢語翻譯】 現代漢語譯本： 在凈影寺，慧胄（Huizhou，人名）聽眾數千，個個才思敏捷。他重述並闡發經義，神采奕奕。他精通各種論辯，善於理解言語。慧胄曾撰寫《涅槃經》（Nirvana Sutra）的註釋，但覺得不夠完善，於是提筆修改，將內容剖析成卷軸，深入挖掘經義的精髓，不遺漏任何珍貴的寶藏。凈影寺的慧遠（Huiyuan，人名）得知后，告誡他說：『我知道你的才思無人能及，但為何要修改我的作品？難道你另有打算嗎？』慧胄回答說：『如果等到法師您去世后才進行修訂，那麼我的虛名終將沒有實際的記載。』慧遠於是同意了他的做法。註釋完成後，慧胄成爲了宗師級的人物。但很快就有人提出不同的意見。慧遠去世后，朝廷下令慧胄在凈影寺擔任《涅槃經》的眾主（領講人）。 隋朝開皇末年，蜀王楊秀（Yang Xiu，人名）鎮守梁州和益州，帶著慧胄同行。岷山和嶓冢山一帶的人們仰慕他的德行，每天都來歸附，完成學業。到了仁壽末年，慧胄返回關中，用在蜀地獲得的錢財建造佛像，裝飾佛像的金身，使其光彩奪目。即使路途艱險，絕世的名士們也紛紛前來，在京城供養佛像，將其作爲模範。恰逢隋文帝（Emperor Wen of Sui）建造佛塔，下令將舍利送到梓州牛頭山的華林寺。運送舍利的莊嚴車隊即將到達時，八頭豬突然跑到車下，跟隨車隊前行至驛館，驅趕它們后，它們又返回，像之前一樣跟隨。漸漸地，車隊到達梓州城，四隻黑色的大蜜蜂，形狀非常巨大，圍繞著車隊盤旋數圈后離去。到達州館后，當晚放出巨大的光明，光芒穿透屋頂，如同火焰般燃燒，過了一會兒才熄滅。挖掘塔基時，挖到一丈多深，正好在放置舍利函的地方，發現了一個古老的瓷瓶，沒有蓋子，裡面有水，清澈香甜。於是用它來盛放舍利函。華林寺有一座九層佛塔，從西南角第二層放出光芒，向上照亮相輪，如同五個石甕般大小，顏色黃紅如火，過了很久才消失。大殿內的彌勒佛像也從眉間放出紫色的光芒，兩旁的菩薩像也放出紅色的光芒，照亮整個寺院。前後共七次，眾人都親眼所見，除了沒有來的人。到了大業年間建造寺廟時，廣泛招募有德行的僧人，慧胄應召入選。他又住在禪房中，多次開設講壇。因為傳法而感染了風疾，導致嘴唇歪斜。當時的人們認為，這是因為他修改慧遠註釋的緣故。當初，慧遠將《涅槃經》分為五部分，最後一部分是荼毗（火葬）。
【English Translation】 English version: At Jingying Temple, Huizhou (慧胄, personal name), had thousands of listeners, each with sharp minds. He restated and elaborated on the sutra's meaning, radiating brilliance. He was proficient in various debates and skilled at understanding language. Huizhou once wrote annotations on the Nirvana Sutra (涅槃經, Nirvana Sutra), but felt they were incomplete, so he took up his pen to revise them, dissecting the content into scrolls, deeply excavating the essence of the sutra, without omitting any precious treasures. Huiyuan (慧遠, personal name) of Jingying Temple, upon learning of this, cautioned him, 'I know your talent is unmatched, but why revise my work? Do you have other plans?' Huizhou replied, 'If the revisions are only made after the Master's passing, then my empty name will have no actual record.' Huiyuan then agreed to his approach. After the annotations were completed, Huizhou became a master-level figure. However, differing opinions soon arose. After Huiyuan's death, the court ordered Huizhou to serve as the chief of the Nirvana assembly (眾主, leader of the assembly) at Jingying Temple. At the end of the Kaihuang era of the Sui Dynasty, Yang Xiu (楊秀, personal name), the Prince of Shu, garrisoned Liangzhou and Yizhou, taking Huizhou with him. The people of the Min and Bo mountains admired his virtue, and came daily to submit and complete their studies. By the end of the Renshou era, Huizhou returned to Guanzhong, using the wealth he had obtained in Shu to build Buddha statues, adorning the Buddha's golden body, making it radiant. Even though the journey was perilous, unparalleled scholars came one after another, enshrining the Buddha statues in the capital, taking them as models. Coincidentally, Emperor Wen of Sui (隋文帝, Emperor Wen of Sui) was building a pagoda, and ordered that the relics be sent to Hualin Temple on Niutou Mountain in Zizhou. As the solemn carriage transporting the relics was about to arrive, eight pigs suddenly ran under the carriage, following the carriage to the post station. After driving them away, they returned and followed as before. Gradually, the carriage arrived at the city of Zizhou, and four large black bees, very large in shape, circled the carriage several times before leaving. After arriving at the state guesthouse, a great light was emitted that night, penetrating the roof like flames, and extinguished after a while. When excavating the pagoda foundation, digging more than ten feet deep, right at the place where the relic casket was to be placed, an ancient porcelain bottle was found, without a lid, containing water, clear, fragrant, and sweet. It was then used to hold the relic casket. The Hualin Temple had a nine-story pagoda, from the second level of the southwest corner, light was emitted, shining upwards on the finial, as large as five stone urns, yellow and red like fire, and disappeared after a long time. The Maitreya Buddha statue in the main hall also emitted purple light from between its eyebrows, and the Bodhisattva statues on both sides also emitted red light, illuminating the entire temple. This happened seven times in total, and everyone saw it with their own eyes, except for those who did not come. During the Daye era, when temples were being built, virtuous monks were widely recruited, and Huizhou was selected. He also lived in meditation chambers, opening lecture halls many times. Due to transmitting the Dharma, he contracted a wind disease, causing his lips to become crooked. People at the time believed that this was because he had revised Huiyuan's annotations. Initially, Huiyuan divided the Nirvana Sutra into five parts, with the last part being cremation (荼毘, cremation).
分。胄尋之揣義改為七分。無有阇維。第七云結化歸宗分。自風疾多載。而問難尋常。為諸學者所共驚憚。后忽患損口如恒日。胄曰。吾患既差命必終矣。此不可怪。理數然也。大業十三年欲返本寺。眾不許之。乃以土塞口。欲自取死。寺眾見其志決。方復開許。以武德三年八月內終於凈影寺。春秋七十有一。初患篤謂門人曰。吾一生正信在心。于佛理教無心輕略。不慮凈土不生。即令拂拭房宇。燒香嚴待。病來多日委臥不起。忽爾自坐合掌。語侍人曰。安置世尊令坐。口云。世尊來也。胄今懺悔慚愧。如是良久曰。世尊去矣。低身似送。因臥曰。曏者阿彌陀佛來。汝等不見耶。不久吾當去耳。語頃便卒。葬于城南韋曲之北崖。遵遺令也。弟子慧威住大總持。講尋宗跡著名京室。
釋辯相。姓史。瀛州人也。性愛虛靜。游聽有聲業綜經術。齊趙之方備聞芳績。后旋洛下涉諸法席。又往少林依止遠公。學於十地大小三藏。遍窺其隩隅。而於涅槃一部詳核有聞。末南投徐部。更采攝論及以毗曇。皆披盡精詣。傳名東壤。光問師資眾所歸向。開皇七年。隨遠入輔。創住凈影對講弘通。仁孝居心崇仰師轍。仁壽置塔。敕令送舍利於越州大禹寺。民庶歡躍欣見遺身。未及出間光自涌現。青黃赤白四色。昭彰流溢於外。七眾
【現代漢語翻譯】 現代漢語譯本： 將（僧稠）尋找的意義改為七分。沒有荼毗（火葬）。第七（部分）說的是歸結變化歸於根本。自從患風病多年，而問難尋常。被各位學者共同驚懼。後來忽然患了嘴巴損傷像往常一樣。僧稠說：『我的病既然差了，性命必定要終結了。這沒有什麼可奇怪的，理數就是這樣。』大業十三年想要返回本寺，眾人不允許。於是用土堵住嘴巴，想要自己尋死。寺廟的僧眾見他志向已決，才又允許。在武德三年八月在凈影寺去世。享年七十一歲。當初病重時對門人說：『我一生正信在心中，對於佛理教義沒有絲毫輕慢忽略。不用擔心不能往生凈土。』就命令拂拭房屋，燒香嚴陣以待。病來多日委頓不起。忽然自己坐起來合掌。告訴侍奉的人說：『安置世尊讓他坐下。』口中說：『世尊來了。僧稠現在懺悔慚愧。』像這樣過了很久說：『世尊走了。』低身好像在送別。於是躺下說：『剛才阿彌陀佛來了。你們沒看見嗎？不久我就要去了。』說完不久就去世了。安葬在城南韋曲的北邊山崖，遵從他的遺令。弟子慧威住在總持寺，講解尋宗的軌跡，在京城很有名。 釋辯相（釋辯相）：姓史，是瀛州人。虛心安靜。遊學聽講很有名聲，精通經書理論。齊趙一帶都聽說了他的美名。後來回到洛陽，涉獵各個法席。又前往少林寺依止遠公（遠公），學習《十地經》、《大小三藏》。廣泛窺探其中的奧妙，而對於《涅槃經》這部經典詳細考覈很有心得。最後南下到徐州，又採集《攝大乘論》以及《毗曇》。都披閱窮盡精深奧妙。名聲傳到東方，光大師資，眾人歸向。開皇七年，跟隨遠公入朝輔政。開始住在凈影寺，對著講經弘揚佛法。仁孝居心，崇仰師父的行跡。仁壽年間建造佛塔。敕令將舍利送到越州大禹寺。百姓歡欣雀躍，欣喜見到遺身。還沒等拿出來，光明就自己涌現。青黃赤白四種顏色，明顯地流溢在外。七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）
【English Translation】 English version: (Sengchou) changed the meaning he sought to seven parts. There was no cremation (Dhajavi). The seventh (part) speaks of concluding the changes and returning to the root. Since suffering from wind disease for many years, the questions and answers were commonplace. He was commonly feared by scholars. Later, he suddenly suffered from mouth damage as usual. Sengchou said, 'Since my illness has improved, my life must come to an end. There is nothing strange about this, the principle is like this.' In the thirteenth year of the Daye era, he wanted to return to his original temple, but the people did not allow it. So he blocked his mouth with soil, wanting to commit suicide. The monks of the temple saw that his will was determined, and then allowed it. He passed away in Jingying Temple in August of the third year of the Wude era. He lived to be seventy-one years old. When he was seriously ill, he said to his disciples, 'I have had true faith in my heart all my life, and I have never been careless or neglected the Buddhist teachings. There is no need to worry about not being reborn in the Pure Land.' He ordered the house to be swept and incense to be burned in preparation. He had been bedridden for many days due to illness. Suddenly, he sat up and put his palms together. He told the attendants, 'Place the World Honored One so that he can sit down.' He said, 'The World Honored One has come. Sengchou now repents and is ashamed.' After a long time, he said, 'The World Honored One has left.' He lowered his body as if to see him off. Then he lay down and said, 'Just now Amitabha Buddha came. Didn't you see him? I will be leaving soon.' He passed away shortly after speaking. He was buried on the northern cliff of Weiqu in the south of the city, following his will. His disciple Huiwei lived in the Zongchi Temple, lecturing on the traces of seeking the sect, and was famous in the capital. 釋辯相 (Shi Bianxiang): His surname was Shi, and he was from Yingzhou. He was humble and quiet. He was famous for his studies and lectures, and he was proficient in scriptures and theories. His good name was heard throughout Qi and Zhao. Later, he returned to Luoyang and visited various Dharma seats. He also went to Shaolin Temple to rely on Yuan Gong (Yuan Gong) to study the Ten Bhumi Sutra and the Greater and Lesser Tripitaka. He extensively explored the mysteries within, and he had a detailed understanding of the Nirvana Sutra. Finally, he went south to Xuzhou, and also collected the Mahayana-samgraha and the Abhidhamma. He read and exhausted the profound mysteries. His name spread to the East, and Guang's teachers and students were oriented towards him. In the seventh year of the Kaihuang era, he followed Yuan Gong to the court to assist in government. He began to live in Jingying Temple, lecturing and propagating the Dharma. He was benevolent and filial, and admired his master's actions. During the Renshou era, a pagoda was built. An imperial decree ordered the relics to be sent to Dayu Temple in Yuezhou. The people rejoiced and were delighted to see the remains. Before they could be taken out, light emerged on its own. Four colors, blue, yellow, red, and white, were clearly overflowing outside. The seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas)
嗟慶勝心屢動。又于山側獲紫芝一枚。長二尺三寸。四支三蓋。光色鮮綺。還返京都大弘法席。常聽學士一百餘人。並得領袖當時。親承音誥。大業之始召入東都。于內道場敷散如故。為鄭擁逼同固洛濱。武德初年。蒙敕延勞還歸京室。重弘經論更啓蒙心。今上昔在弘義。欽崇相德延入宮中。通宵法論亟動天顧。䞋錫豐美。乃令住勝光。此寺即秦國之供養也。故以居焉。晚以素業所資慧門初辟。追崇凈影仍就講說。又舍所遺圖遠形相。常存敬禮用光先范。以貞觀初年。因疾纏身無由取逝。乃隱避侍人自縊而卒。在於住寺。春秋七十餘矣。相為人敦素。形色鮮白眉目濃朗儀止閑泰。商搉名理接頓詞義有神采矣。
釋寶襲。貝州人。雍州三藏僧休法師之弟子。休聰達明解神理超逸。齊末馳聲廣于東土。周平齊日。隱淪本州。天元嗣立創開佛法。休初應詔為菩薩僧。與遵遠等同居陟岵。開皇七年召入京輦住興善寺。襲十八歸依誦經為業。后聽經論偏以智度為宗。布響關東高問時杰。從休入京訓勖為任。開皇十六年。敕補為大論眾主。于通法寺四時講化方遠總集。逮仁壽造塔。又敕送舍利于嵩州嵩岳寺。初雲霧暗合七日矇昧。襲乃擎爐發誓。愿將限滿下舍利時得見日采。俄而所期既至。天開光耀日當正午。既副情望遂即
【現代漢語翻譯】 現代漢語譯本： 慶勝的心屢次被觸動。又在山邊得到一枚紫芝（一種珍貴的藥用真菌），長二尺三寸，有四個主幹和三個菌蓋，光澤鮮艷美麗。返回京都后，他大力弘揚佛法，經常有學士一百多人聽講，都成為當時的領袖，親自接受他的教誨。大業年間開始，他被召入東都（洛陽），在皇宮內的道場弘法如舊。後來因為鄭（可能是指鄭玄，東漢經學家）的逼迫，一同固守洛濱。武德初年，蒙受皇帝的詔令，被迎回京城，重新弘揚經論，開啟人們的智慧。當今皇上過去在弘義宮時，欽佩他的德行，將他迎入宮中，通宵達旦地討論佛法，多次感動了皇帝，賞賜豐厚。於是讓他住在勝光寺，這座寺廟是秦國時期的供養寺廟，所以讓他居住在那裡。晚年因為過去積累的善業，智慧之門初次開啟，追隨凈影寺的教義，繼續講經說法。又捨棄了所遺留的畫像，經常保持敬禮，用來發揚先賢的榜樣。貞觀初年，因為疾病纏身，無法擺脫，於是躲避侍從，自縊而死，死在所住的寺廟裡，享年七十多歲。他的相貌敦厚樸素，膚色白皙，眉毛濃密，目光明亮，儀態安詳。商討名理，接引頓悟，言辭義理充滿神采。
釋寶襲（一位僧侶的名字），貝州人。是雍州三藏僧休法師的弟子。休法師聰慧通達，對佛理的理解超凡脫俗，在北齊末年名聲遠揚于東方。北周滅北齊后，他隱居在本州。隋文帝即位后，開始復興佛法。休法師最初應詔成為菩薩僧，與遵遠等一同住在陟岵寺。開皇七年，被召入京城，住在興善寺。寶襲十八歲時皈依佛門，以誦經為業。後來聽聞經論，尤其以《智度論》為宗。他的名聲傳遍關東，成為當時傑出的人物。他跟隨休法師入京，以訓導勉勵為己任。開皇十六年，被皇帝任命為大論眾主，在通法寺四季講經說法，遠近的人都來聚集聽講。到了仁壽年間建造佛塔時，又奉皇帝的命令，將舍利送到嵩州嵩岳寺。起初雲霧籠罩，連續七天昏暗不明。寶襲於是手持香爐發誓，希望在限定的時間內安放舍利時，能夠見到陽光。不久，到了約定的時間，天空放晴，陽光普照，正值中午。既然實現了願望，於是就……
【English Translation】 English version: Qingsheng's heart was repeatedly moved. Moreover, he obtained a purple ganoderma (a precious medicinal fungus) on the side of the mountain, measuring two chi and three cun in length, with four branches and three caps, its luster bright and beautiful. Returning to the capital, he vigorously promoted Buddhism, often having more than a hundred scholars listening to his lectures, all of whom became leaders of the time, personally receiving his teachings. At the beginning of the Daye era, he was summoned to the Eastern Capital (Luoyang), where he continued to propagate the Dharma in the inner palace as before. Later, due to the coercion of Zheng (possibly referring to Zheng Xuan, a Confucian scholar of the Eastern Han Dynasty), he and others jointly defended the Luobin area. In the early years of the Wude era, he received an imperial edict and was welcomed back to the capital, where he resumed propagating the scriptures and treatises, enlightening people's minds. The current emperor, when he was in Hongyi Palace, admired his virtue and invited him into the palace, where they discussed the Dharma all night long, repeatedly moving the emperor, who bestowed generous rewards upon him. Thus, he was allowed to reside in Shengguang Temple, which was a temple supported by the Qin state, so he resided there. In his later years, due to the good deeds accumulated in the past, the gate of wisdom was initially opened, and he followed the teachings of Jingying Temple, continuing to lecture on the scriptures. He also relinquished the portraits he left behind, constantly maintaining reverence, in order to promote the example of the sages. In the early years of the Zhenguan era, due to being afflicted with illness and unable to escape it, he hid from his attendants and hanged himself, dying in the temple where he resided, at the age of seventy-plus. His appearance was honest and simple, his complexion fair, his eyebrows thick and bright, and his demeanor peaceful. He discussed famous principles, received sudden enlightenment, and his words and meanings were full of spirit.
釋寶襲 (Shì Bǎoxí, a monk's name), a native of Beizhou. He was a disciple of the Tripitaka Master Xiu of Yongzhou. Master Xiu was intelligent and insightful, with an extraordinary understanding of Buddhist principles, and his fame spread widely in the East during the late Northern Qi Dynasty. After the Northern Zhou Dynasty destroyed the Northern Qi Dynasty, he lived in seclusion in his native state. After Emperor Wen of Sui ascended the throne, he began to revive Buddhism. Master Xiu was initially summoned to become a Bodhisattva monk, residing in Zhihu Temple with Zun Yuan and others. In the seventh year of the Kaihuang era, he was summoned to the capital and resided in Xingshan Temple. Bao Xi took refuge in Buddhism at the age of eighteen, making sutra recitation his profession. Later, he heard the scriptures and treatises, especially taking the Mahaprajnaparamita Sutra as his doctrine. His reputation spread throughout Guandong, becoming an outstanding figure of the time. He followed Master Xiu to the capital, taking it as his responsibility to instruct and encourage others. In the sixteenth year of the Kaihuang era, he was appointed by the emperor as the chief of the Great Treatise assembly, lecturing on the scriptures in Tongfa Temple in all four seasons, with people from far and wide gathering to listen. When pagodas were built during the Renshou era, he was again ordered by the emperor to send relics to Songyue Temple in Songzhou. Initially, clouds and fog covered the area, and it was dark and unclear for seven consecutive days. Bao Xi then held a censer and made a vow, hoping that when the relics were placed within the limited time, he would be able to see the sunlight. Soon, when the appointed time arrived, the sky cleared, and the sunlight shone brightly, right at noon. Since his wish had been fulfilled, he then...
藏翳。末又送于邢州泛愛寺。忽于函上見諸佛菩薩等像及以光明。周滿四面不可殫言。通於二日光始潛沒。而諸相猶存。及當下時又見臥像一軀赤光踴起。襲欣其所感圖而奉敬。至文帝升遐起大禪定。以名稱普聞召而供養。武德末年卒于住寺。春秋八十矣。有弟子曇恭明洪皆善大論。恭少而機辯。見解有名。屢講經論京室稱善。護法匡弼頗存聖言。貞觀初年。敕徴為濟法上座。綱維僧務傳芳季緒。后召入弘福。又令知普光寺任。德為時須。故輪轉無定。卒于任所。洪亦以榮望當時紹宗師業。召入普光。時復弘法而專營浴供。月再洗僧。係踵安公。歸心慈氏云。
釋慧遷。瀛州人也。好學專問。愛玩地論。以為心賞之極。負錫馳騁求慕郢匠。雖研精一部。而橫洞百家。每至難理。則群師具敘。有齊之時早扇名實。又從遠公重流前業。義不再緣。周經一紀並通涅槃地持。並得講授。齊亡法毀南奔陳國。大隋革運又歸鄉壤。行經洛下還附遠焉。故業新聞備填胸臆。及遠入關從而來至。住大興善。弘敷為任。開皇十七年。敕立五眾。請遷為十地眾主。處寶光寺。相續講說。聲類攸陳。仁壽二年。敕令送舍利于本鄉弘博寺。既至掘基入地六尺。感發紫光散沖塔上。其相如焰。似金像所佩者。又土上成字。黑文分明。云轉輪
【現代漢語翻譯】 現代漢語譯本：藏翳（名），後來又被送到邢州的泛愛寺。忽然在裝舍利的盒子上看見諸佛菩薩等像以及光明，周圍四面充滿，不可一一述說。持續到太陽光出現才漸漸隱沒，而各種佛像仍然存在。等到（藏翳）下到地面時，又看見臥佛像一尊，紅色光芒涌起。藏翳非常欣喜自己所受到的感應，於是畫下來並恭敬供奉。到文帝駕崩，藏翳因禪定功夫高深而名聲遠揚，被召入宮中供養。武德末年，藏翳在所住的寺廟去世，享年八十歲。他有弟子曇恭、明洪，都擅長《大論》。曇恭年少時就機智善辯，見解獨到，很有名氣。多次講解經論，在京城被稱讚。護持佛法，匡正時弊，頗能儲存聖人的教誨。貞觀初年，朝廷下令徵召他為濟法上座，主持僧務，傳承佛法。後來又被召入弘福寺，又讓他主管普光寺的事務。他的德行是當時所需要的，所以職務調動頻繁，沒有固定。最終在任上去世。明洪也以卓越的聲望在當時繼承宗師的學業，被召入普光寺。時常弘揚佛法，並且專門經營沐浴供養之事，每月兩次為僧人洗浴，傚法安世高（An Shigao）。歸心於慈氏菩薩（Maitreya）。 釋慧遷（名），是瀛州人。他好學專問，喜愛研讀《地論》（Dasabhumika Sutra），認為這是最高的精神享受。揹著錫杖四處奔走，尋求名師指點。雖然專精研究《地論》一部經，但也能融會貫通各家學說。每當遇到難以理解的道理，就將各家師父的說法都詳細敘述出來。在北齊時，他早就享有盛名。又跟隨遠公（可能是指某位法師）繼續研習之前的學業，義理不再重複講解。經過十二年，通達《涅槃經》（Nirvana Sutra）和《地持經》（Bodhisattva-bhumi Sutra），並且能夠講授。北齊滅亡，佛法遭到破壞，於是南奔陳國。隋朝建立后，又回到家鄉。路過洛陽時，又去依附遠公。之前的學業和新的見聞，都充分地儲存在他的心中。等到遠公入關，他也跟隨前往，住在大興善寺，以弘揚佛法為己任。開皇十七年，朝廷下令設立五眾，請慧遷擔任十地眾主，住在寶光寺，連續不斷地講說，聲音清晰明瞭。仁壽二年，朝廷下令將舍利送到他的家鄉弘博寺。到達后，挖掘地基，深入地下六尺，感應到紫色光芒散發出來，直衝塔上，其形狀像火焰，又像金像所佩戴的飾物。而且泥土上形成文字，黑色字跡分明，寫著『轉輪』。
【English Translation】 English version: Zang Yi (name), was later sent to Fan'ai Temple in Xingzhou. Suddenly, on the reliquary box, he saw images of Buddhas and Bodhisattvas, as well as light, filling all four sides, which cannot be fully described. It lasted until the sunlight appeared and gradually faded, but the various images remained. When (Zang Yi) descended to the ground, he saw a reclining Buddha statue, with red light rising. Zang Yi was very pleased with the response he received, so he painted it and respectfully enshrined it. When Emperor Wen passed away, Zang Yi became famous for his profound meditation skills and was summoned to the palace for offerings. At the end of the Wude era, Zang Yi passed away at the temple where he lived, at the age of eighty. He had disciples Tan Gong and Ming Hong, who were both skilled in the Great Treatise (Mahayana-samgraha). Tan Gong was intelligent and eloquent from a young age, with unique insights, and was very famous. He lectured on scriptures and treatises many times and was praised in the capital. He upheld the Dharma, corrected malpractices, and was able to preserve the teachings of the saints. In the early years of the Zhenguan era, the court ordered him to be summoned as the chief of Jifa, in charge of monastic affairs, and to pass on the Dharma. Later, he was summoned to Hongfu Temple and then made in charge of the affairs of Puguang Temple. His virtue was needed at the time, so his duties changed frequently and were not fixed. He eventually passed away in office. Ming Hong also inherited the master's teachings with outstanding reputation at that time, and was summoned to Puguang Temple. He often promoted the Dharma and specialized in bathing offerings, bathing monks twice a month, following the example of An Shigao. He devoted himself to Maitreya. Shi Huaiqian (name), was a native of Yingzhou. He was fond of learning and asking questions, and loved to study the Dasabhumika Sutra (Ten Stages Sutra), considering it the ultimate spiritual enjoyment. Carrying his staff, he traveled around seeking guidance from famous teachers. Although he specialized in the Dasabhumika Sutra, he was able to integrate the doctrines of various schools. Whenever he encountered difficult principles, he would describe in detail the teachings of various masters. In the Northern Qi Dynasty, he had already enjoyed a great reputation. He also followed Yuan Gong (possibly referring to a certain Dharma master) to continue studying his previous studies, and the meaning was no longer repeated. After twelve years, he became proficient in the Nirvana Sutra (Mahaparinirvana Sutra) and the Bodhisattva-bhumi Sutra (Stages of a Bodhisattva's Career), and was able to lecture on them. When the Northern Qi Dynasty was destroyed and the Dharma was damaged, he fled south to the Chen Kingdom. After the establishment of the Sui Dynasty, he returned to his hometown. When passing through Luoyang, he went to attach himself to Yuan Gong again. His previous studies and new knowledge were fully stored in his heart. When Yuan Gong entered the Guanzhong region, he followed him and lived in Daxingshan Temple, taking the promotion of Dharma as his responsibility. In the seventeenth year of the Kaihuang era, the court ordered the establishment of five assemblies and invited Huaiqian to serve as the chief of the Ten Stages Assembly, residing in Baoguang Temple, continuously lecturing, with clear and distinct voice. In the second year of the Renshou era, the court ordered the relics to be sent to his hometown of Hongbo Temple. After arriving, the foundation was excavated, six feet deep into the ground, and a purple light was sensed, shooting straight up to the pagoda, its shape like a flame, and like the ornaments worn by golden statues. Moreover, words were formed on the soil, with clear black characters, reading 'Turning the Wheel'.
王佛塔也。見此靈相咸慶希逢。仁壽四年。又于海州安和寺起塔。掘深五尺便獲白土。色逾于粉遍滿坑中。復深八尺。于白土內得白玉一枚。方余徑尺光潤難比。及將下旦放大光明。通照城郭色如紅火。舍利出瓶。分為六粒。現希有事。眾皆嘆訝。遷后頻開十地。京邑乃多無與比肩者。及大禪定興。召入處之。武德末年卒于所住。春秋七十有九矣。自遷之末後。十地一部絕聞關壤。道由人弘。於斯驗矣。有心之寄誠可勵諸。
釋慧覺。俗姓范氏。齊人也。達量通鑑罕附其倫。而儀形秀峙。眉目峰映。衣服鮮潔。身長七尺。容止溫弘顧步淹融。鏘鏘然也。執持行路。莫不駐步迎睇而目送者。其威儀感人如此。明華嚴十地。講席相繼流軌齊岱。榮名遠著門學成風。大隋受禪闡隆像法。以文皇在周既總元戎。躬履鋒刃。兵機失捷。逃難於並城南澤。后飛龍之日。追惟舊壤。開皇元年。乃于幽憂之所置武德寺焉。地惟泥濕遍以石鋪。然始增基通於寺院。周閭千計廊廡九重。靈塔云張景臺星布。以覺識解騰譽。召而處之。弘闡法門。多以華嚴為首。受悟請益。宏略遵於四宗。后被請高陽允當講匠。聽眾千餘堂宇充溢。而來者不絕。遂停法肆。待有堂宇方可弘導。爰有施主。即為造千人講堂。締構斯須不月便就。既登法座眾
【現代漢語翻譯】 現代漢語譯本： 王佛塔也。見到這靈異的景象，大家都慶幸難得一見。仁壽四年（隋文帝年號），又在海州安和寺建造佛塔。挖掘到五尺深時，便得到白土，顏色勝過白粉，遍佈坑中。再挖深八尺，在白土中得到一塊白玉，方形有一尺見方，光潤無比。等到將要下葬時，放出巨大的光明，照亮整個城郭，顏色如同紅火。舍利從瓶中出來，分為六粒，顯現出稀有的事情，大家都驚歎詫異。釋道遷之後，精通《十地經》的人很少，京城一帶沒有能與他相比肩的人。等到大禪定興起，召他入內居住。武德末年（唐高祖年號），圓寂于所住之處，享年七十九歲。自從釋道遷去世后，《十地經》這一部經典幾乎聽不到有人在關中一帶講授了。道是由人來弘揚的，這件事情可以驗證這個道理。有心的人寄託誠意，可以互相勉勵啊。
釋慧覺，俗姓范氏，是齊國人。他見識廣博，通達事理，很少有人能與他相比。而且他的儀容俊秀挺拔，眉目如山峰般映襯，衣服鮮艷潔凈，身高七尺，容貌舉止溫和寬宏，顧盼之間充滿韻味，風度翩翩。他手持錫杖行走在路上，沒有誰不駐足觀看，用目光追隨他的身影，他的威儀感人至深。他精通《華嚴十地經》，講席相繼，像山脈一樣連綿不絕。美好的名聲遠揚，門下學習的人蔚然成風。隋朝取代北周，弘揚佛法。因為隋文帝在北周時曾統領軍隊，親自衝鋒陷陣，但戰事失利，便逃難到并州城南的沼澤地。後來他飛黃騰達，追念舊地，在開皇元年（隋文帝年號），便在他曾經憂愁困頓的地方建立了武德寺。因為地勢低窪潮濕，便用石頭鋪地。然後開始擴建地基，使之與寺院相連。寺院周圍有數千間房屋，殿堂樓閣重重疊疊。靈塔高聳入雲，景緻如星辰般分佈。因為慧覺的見識和講解聲名遠播，便被召入寺中居住，弘揚佛法。他主要以《華嚴經》為首要講授內容，接受他的開悟和請教的人，在宏大的理論上遵循四宗的宗旨。後來他被邀請到高陽，擔任講經的法師。聽眾有一千多人，殿堂里擠滿了人，前來聽講的人絡繹不絕。於是便停止了講經活動，等待有更大的殿堂才能繼續弘揚佛法。於是有施主為他建造了能容納千人的講堂，建造速度很快，不到一個月就建成了。等到他登上法座，大眾……
【English Translation】 English version: 'Wang Buddha Pagoda also. Seeing this spiritual appearance, everyone rejoiced at the rare encounter. In the fourth year of Renshou (Sui Dynasty era name), a pagoda was built at Anhe Temple in Haizhou. Upon digging five feet deep, white soil was obtained, its color surpassing white powder, filling the pit. Digging another eight feet deep, a piece of white jade was found within the white soil, a square foot in diameter, incomparably lustrous. When it was about to be buried, it emitted great light, illuminating the entire city, its color like red fire. Relics emerged from the bottle, dividing into six grains, manifesting rare events. Everyone marveled in astonishment. After Shi Daoqian, few were proficient in the 'Ten Grounds Sutra' (Dashabhūmika Sūtra), and none in the capital could compare to him. When the Great Chan Meditation arose, he was summoned to reside within. In the late years of Wude (Tang Dynasty era name), he passed away at his residence, at the age of seventy-nine. Since the passing of Shi Daoqian, this scripture, the 'Ten Grounds Sutra', has rarely been heard preached in the Guanzhong region. The Way is propagated by people; this event verifies this truth. Those with sincere hearts can encourage each other.'
'釋慧覺 (Shì Huìjué, a monk's name), whose secular surname was 范 (Fàn), was a native of Qi. His vast knowledge and understanding were unmatched. Moreover, his appearance was handsome and upright, his eyebrows and eyes like mountain peaks, his clothes bright and clean, his height seven feet, his demeanor gentle and magnanimous, his gaze full of charm, and his bearing elegant. When he walked on the road, everyone would stop to watch and follow him with their eyes, such was the power of his presence. He was proficient in the 'Ten Grounds of the Avataṃsaka Sūtra' (Huayan Shidi, Dashabhūmika Sūtra), and his lectures continued uninterrupted, like a continuous mountain range. His good reputation spread far and wide, and learning from him became a trend. When the Sui Dynasty replaced the Northern Zhou, it promoted the Dharma. Because Emperor Wen of Sui (文皇, Wén Huáng) had commanded the army during the Northern Zhou and personally engaged in battle, but suffered a defeat, he fled to the southern marshes of Bingzhou. Later, when he rose to prominence, he remembered the old place, and in the first year of Kaihuang (Sui Dynasty era name), he established Wude Temple (武德寺, Wǔdé Sì) in the place where he had been troubled. Because the ground was low and damp, it was paved with stones. Then, the foundation was expanded to connect with the temple. The temple was surrounded by thousands of rooms, with layers of halls and pavilions. The spiritual pagoda soared into the clouds, and the scenery was like stars scattered across the sky. Because Huijue's knowledge and explanations were renowned, he was summoned to reside in the temple and propagate the Dharma. He mainly taught the Avataṃsaka Sūtra (華嚴經, Huáyán Jīng) as the primary subject, and those who received his enlightenment and sought his teachings followed the principles of the Four Schools (四宗, Sì Zōng) in their grand theories. Later, he was invited to Gaoyang to serve as a Dharma teacher. There were more than a thousand listeners, and the halls were filled to capacity, with people coming continuously. Therefore, the lectures were stopped, waiting for a larger hall to continue propagating the Dharma. Then, a benefactor built a lecture hall for a thousand people, and it was completed quickly, in less than a month. When he ascended the Dharma seat, the assembly...'
引充滿。覺威容宏雅其狀若神。談吐抑揚。汲引玄隱。披釋沖洽。聽徒竦戴。誠博義之弘量也。著華嚴十地維摩等疏並纘義章一十三卷。文質恢恢條貫倫約。齊魏明德咸誦行之。至武德三年。會獫狁南侵。覺少有恙。通告門人曰。吾其去矣。侍者曰。今寇賊臨城人路阻絕。知何處去。答曰。生死道長去留無日。明當別矣。乃敕出身資為僧設食。與眾取訣。通夜正念精爽冷然。明相才出奄然從化。春秋九十矣。初覺慧解之性素蓄胸襟。福業攝生隨喜者眾。凡有營理。身助修治故寺之基趾。咸由勸勉。又聞往生凈土園施為功。不遠千里青州取棗。于並城開義寺種之。行列千株供通五眾。日呈茂美斯業弘矣。時寺有二僧。俱名智達。遠公門人。善解當世。武德之初京邑呈美。又有明干者。亦亞其倫。相與傳燈流芳不絕。
釋智琚。新安壽昌人。俗姓李氏。原其世系出自高陽未胄。任為理官。仍以為姓。時代音變。遂以理為李。因而氏焉。其本冀州趙郡典午。東遷徙居江左。父袆仕梁員外散騎侍郎。琚年十九。便自出塵聽坦師釋論。未淹灰管頻聞精義。坦即隋齊王暕之門師也。次聽雅公般若論。又聽譽公三論。此三法匠名價尤重。琚欲潔操秉心。偏窮法性。諸高座主多無兼術。古人有言。學無常師。斯言有旨。廣尋遠討
【現代漢語翻譯】 現代漢語譯本： 充滿智慧。覺法師的威儀容貌宏大文雅，其狀態如同神祇。談吐抑揚頓挫，能引導人們領悟玄妙深奧的道理。他的講解透徹圓融，聽眾無不肅然起敬。他確實具有廣博的學識和弘大的氣量。他撰寫了《華嚴十地》、《維摩詰經》等疏，並編纂了《義章》一十三卷，文辭和內容都非常豐富，條理清晰，綱目分明。齊、魏的明德皇帝都誦讀並推行他的著作。到了武德三年（公元620年），正逢北方少數民族獫狁南侵，覺法師略感不適，便告訴門人說：『我將要離開了。』侍者問：『現在寇賊逼近城池，道路阻斷，您打算去哪裡呢？』他回答說：『生死之路漫長，去留沒有 निश्चित 的日子，明天就要分別了。』於是他吩咐將自己的財物拿出來為僧眾設齋供養，並與大家告別。整夜保持正念，精神清明而冷靜。第二天早上太陽剛出來，他就安詳地圓寂了，享年九十歲。覺法師天生就具有聰慧的理解力，胸懷寬廣。他以福德善業來攝受眾生，隨喜讚歎的人很多。凡是有寺廟的營建修繕，他都親自參與，盡力幫助，所以寺廟的基礎都非常穩固，這都歸功於他的勸勉。他又聽說往生凈土需要廣種福田，於是他不遠千里從青州取來棗樹，在并州的開義寺種植了一千棵，供養僧眾。棗樹日益茂盛，這項功德事業非常弘大。當時寺里有兩位僧人，都叫智達，是遠法師的門人，善於理解當世的佛法。武德初年，京城也出現了許多傑出的人才，他們的才能也與智達二人不相上下。他們互相傳授佛法，使佛法流傳不絕。 釋智琚（釋智琚）：新安壽昌人，俗姓李氏。追溯他的世系，出自高陽氏的後代，曾擔任理官，於是就以官職為姓。時代變遷，語音變化，就將『理』字變為『李』字，因而以此為姓氏。他的祖籍是冀州趙郡典午，後來東遷到江左居住。他的父親李袆（李袆）在梁朝擔任員外散騎侍郎。智琚十九歲時，便立志出家，跟隨坦法師學習佛法理論。沒過多久，就聽聞了許多精深的義理。坦法師是隋朝齊王楊暕（楊暕）的老師。之後，他又聽雅法師講解《般若論》，又聽譽法師講解《三論》。這三位法師在當時都享有很高的聲譽。智琚想要保持純潔的操守，專心研究佛法的本質。許多高座講師都沒有兼通多種學問。古人說：『學習沒有固定的老師。』這句話很有道理。於是他廣泛地尋訪求教。
【English Translation】 English version: He was filled with wisdom. Bhikshu Jue's (覺) majestic appearance was grand and refined, his state like that of a deity. His speech was modulated and inspiring, capable of guiding people to comprehend profound and subtle principles. His explanations were thorough and harmonious, and his listeners were filled with awe and respect. He truly possessed broad knowledge and a great capacity. He wrote commentaries on the 'Avatamsaka Sutra's Ten Stages,' the 'Vimalakirti Sutra,' and compiled thirteen volumes of 'Meaning Chapters,' which were rich in both content and style, with clear organization and well-defined outlines. The Mingde emperors of the Qi and Wei dynasties recited and promoted his works. In the third year of the Wude era (620 AD), when the Xiongnu (獫狁) tribes invaded from the north, Bhikshu Jue (覺) felt slightly unwell and told his disciples, 'I am about to depart.' The attendant asked, 'Now that the bandits are approaching the city and the roads are blocked, where do you plan to go?' He replied, 'The path of life and death is long, and there is no fixed day for departure or staying. We will part tomorrow.' So he ordered that his possessions be used to provide food for the monks and bid farewell to everyone. He maintained right mindfulness throughout the night, his spirit clear and calm. The next morning, as the sun rose, he peacefully passed away, at the age of ninety. Bhikshu Jue (覺) was born with an intelligent and understanding nature, and a broad mind. He used his virtuous deeds to embrace sentient beings, and many people rejoiced and praised him. Whenever there was construction or repair of temples, he personally participated and helped to the best of his ability, so the foundations of the temples were very solid, all thanks to his encouragement. He also heard that planting fields of merit was necessary for rebirth in the Pure Land, so he traveled far from Qingzhou to obtain jujube trees and planted a thousand of them at Kaiyi Temple (開義寺) in Bingzhou, providing for the monastic community. The jujube trees grew more and more luxuriantly, and this meritorious undertaking was very grand. At that time, there were two monks in the temple, both named Zhide (智達), who were disciples of Bhikshu Yuan (遠), and were good at understanding the Dharma of the time. In the early years of the Wude era, many outstanding talents also appeared in the capital, whose abilities were comparable to those of Zhide (智達). They transmitted the Dharma to each other, ensuring that it would continue to flourish. Shì Zhì Jū (釋智琚): was from Shou Chang (壽昌), Xin'an (新安), his secular surname was Li (李). Tracing his lineage, he came from the descendants of Gaoyang (高陽), who once served as officials in charge of law, so they took the official title as their surname. Over time, the pronunciation changed, and the character 'Li (理)' was changed to 'Li (李),' and thus it became their surname. His ancestral home was Dianwu (典午), Zhao Commandery (趙郡), Jizhou (冀州), and later they moved east to live in Jiangzuo (江左). His father, Li Yi (李袆), served as an Attendant Gentleman of the Palace in the Liang Dynasty. When Zhì Jū (智琚) was nineteen years old, he resolved to leave the household life and study Buddhist theories with Master Tan (坦). Before long, he heard many profound meanings. Master Tan (坦) was the teacher of Yang Jian (楊暕), the Prince of Qi (齊王) in the Sui Dynasty. Later, he listened to Master Ya (雅) explain the 'Prajna Sutra,' and also listened to Master Yu (譽) explain the 'Three Treatises.' These three Dharma masters enjoyed high reputations at the time. Zhì Jū (智琚) wanted to maintain pure conduct and focus on studying the essence of the Dharma. Many high-seat lecturers did not have expertise in multiple fields. The ancients said, 'Learning has no fixed teacher.' This saying has great meaning. So he widely sought out and inquired.
曲盡幽求。年二十七即就敷講。無礙辯才眾所知識。說經待問亟動恒倫。及坦將逝。以五部大經一時付屬。既蒙遺累即而演之。聲價載隆。玄素攸仰。然其口不言人。眼無受色。牢醍弗嘗葷辛無犯。入室弟子明衍。受業由來便事之為和上。亡前謂曰。吾以華嚴大品涅槃釋論。此之文言吾常吐納。今以四部義疏付屬於汝。乃三握手。忽然而終。𣨛于常州之建安寺。即武德二年六月十日也。窆于毗壇之南寺之舊垗。衍姓丘氏。晉陵名族。容止可觀精采卓異。敬崇芳績樹此高碑于寺之門前。陳西陽王記室譙國曹憲為文。
釋道慶。姓戴。其先廣陵。後進度江家于無錫。年十一出家。事吳郡建善寺藏阇梨。服勤盡禮同侶所推。十七出都。聽彭城寺講成實論。大義餘論皆莫之遺。所以時匠目曰。懸日月於懷中。注江河于口內者。誠歸於慶矣。既荷嘉問倍志兼常。利齒聞于既往。高座屬於茲日。及陳祚云亡法朋雕散。東歸無錫居鳳光寺。學徒載萃誨誘如初。后止毗壇弘業寺。專事闡弘無棄涼暑。然其美容止善言笑。淡名利厚交遊。毫翰奔涌琴詩婉妙。風神閑縱韻宇虛凝。應物有方履機無忤。以武德九年八月終於寺房。春秋六十一。即以其月二十三日。窆于扶塘之山津也。穿壙之日。鍬鍤才施。感白鶴一群自天而下。遙曳翻翔
【現代漢語翻譯】 現代漢語譯本：他窮盡一切去探求佛法的奧秘。二十七歲就開始講經說法，以無礙的辯才為眾人所熟知。他講解經書，解答疑問，常常觸及恒常倫理。等到坦法師將要去世時，將《五部大經》一時全部託付給他。他既已承受了坦法師的遺命，便開始演說這些經典，聲望因此更加隆盛，深奧與淺顯的人都仰慕他。然而他從不在口中議論別人的是非，眼睛也不接受美色的誘惑。酥油從不品嚐，葷腥辛辣之物也從不觸犯。入室弟子明衍，從一開始就以侍奉道慶和尚為己任。道慶法師去世前對明衍說：『我經常研習《華嚴經》、《大品般若經》、《涅槃經》和《釋論》這些經典。現在我將這四部義疏交付給你。』於是握了三次手，忽然就去世了。安葬在常州的建安寺，即武德二年六月十日。埋葬在毗壇之南，寺廟的舊址。明衍姓丘，是晉陵的名門望族。容貌舉止令人讚賞，精神氣度卓越不凡。爲了敬重和讚揚道慶法師的功績，特地在寺廟門前樹立了這塊高大的石碑。由陳朝西陽王府的記室，譙國的曹憲撰寫碑文。 釋道慶，姓戴，他的祖先是廣陵人，後來遷居到江邊的無錫。十一歲出家，侍奉吳郡建善寺的藏法師。他勤勞盡職，以禮待人，為同伴所推崇。十七歲前往都城，聽彭城寺講解《成實論》，其中的大義和細微之處，沒有遺漏。因此當時的學者稱讚他說：『真正能做到心中懸掛日月，口中傾注江河的人，恐怕要歸於道慶法師了。』他既已受到如此讚譽，便更加努力，勝過常人。他善辯的口才早已聞名於世，如今高座也屬於他了。等到陳朝滅亡，法侶離散，他便回到無錫，住在鳳光寺。學徒們再次聚集，他像當初一樣教誨引導他們。後來他住在毗壇弘業寺，專心致志地闡揚佛法，不分寒暑。他容貌俊美，言語和善，談笑風生。淡泊名利，重視交友。文筆流暢，琴藝詩歌婉轉美妙。風度神采閒適灑脫，氣質韻味虛靜凝練。應付事物有方法，順應時機沒有差錯。在武德九年八月圓寂于寺廟的房間里，享年六十一歲。就在當月的二十三日，安葬在扶塘的山津。挖掘墓穴的那天，剛一動鍬鏟，就感應到一群白鶴從天而降，遙遙地盤旋飛翔。
【English Translation】 English version: He exhausted all means to seek the profound mysteries of the Dharma. At the age of twenty-seven, he began to lecture on the scriptures, known to all for his unimpeded eloquence. He explained the scriptures and answered questions, often touching upon constant ethics. When Dharma Master Tan was about to pass away, he entrusted all five major sutras to him at once. Having received Dharma Master Tan's legacy, he began to expound these scriptures, and his reputation grew even more, admired by both the profound and the superficial. However, he never spoke ill of others, nor did his eyes accept the temptation of beauty. He never tasted ghee, nor did he ever touch anything that was meat or spicy. His close disciple, Mingyan, had from the beginning made it his duty to serve Dharma Master Daoqing. Before his death, Dharma Master Daoqing said to Mingyan, 'I have often studied the Avatamsaka Sutra, the Great Perfection of Wisdom Sutra, the Nirvana Sutra, and the Shastra commentaries. Now I entrust these four commentaries to you.' Then he shook hands three times and suddenly passed away. He was buried in Jian'an Temple in Changzhou, on the tenth day of the sixth month of the second year of the Wude era. He was buried south of the Pitan, at the old site of the temple. Mingyan's surname was Qiu, a prominent family in Jinling. His appearance and demeanor were admirable, and his spirit was outstanding. In order to respect and praise Dharma Master Daoqing's merits, this tall stone tablet was erected in front of the temple gate. Cao Xian of Qiao, the secretary of the Prince of Xiyang of the Chen Dynasty, wrote the inscription. 釋Daoqing (Shi Daoqing), his surname was Dai, his ancestors were from Guangling, and later moved to Wuxi by the river. He became a monk at the age of eleven, serving Dharma Master Zang of Jianshan Temple in Wujun. He was diligent and respectful, and was respected by his companions. At the age of seventeen, he went to the capital to listen to Pengcheng Temple explain the Satyasiddhi Shastra, and he did not miss the great meaning and subtle points. Therefore, scholars at the time praised him, saying, 'The one who can truly hang the sun and moon in his heart and pour rivers into his mouth is probably Dharma Master Daoqing.' Having received such praise, he worked even harder, surpassing ordinary people. His eloquent speech had long been known to the world, and now the high seat also belonged to him. When the Chen Dynasty perished and his Dharma companions scattered, he returned to Wuxi and lived in Fengguang Temple. The students gathered again, and he taught and guided them as before. Later, he lived in Pitan Hongye Temple, dedicating himself to expounding the Dharma, regardless of the cold or heat. He had a handsome appearance, kind words, and a cheerful demeanor. He was indifferent to fame and wealth, and valued friendship. His writing was fluent, and his qin music and poetry were graceful and beautiful. His demeanor was leisurely and unrestrained, and his temperament was serene and refined. He had methods for dealing with things and made no mistakes in adapting to the times. He passed away in the temple room in the eighth month of the ninth year of the Wude era, at the age of sixty-one. On the twenty-third day of that month, he was buried in Shanjin of Futang. On the day of digging the tomb, as soon as the shovel was used, a flock of white cranes was sensed descending from the sky, circling and flying in the distance.
摧藏哀唳。自非道光遠被。何由致此異祥。同寺沙門法宣曰。余與伊人言忘道狎。京輦小年已欣共被。他鄉衰暮更喜同袍。月席風筵接腕晤語。吾子經堂論室促膝非異人。豈意玄穹殲我良友。千行徒灑百身寧贖。未能抑筆聊書短銘。其曰。十力潛景。四依匡世。踵德連暉伊人是繼。宮墻戒忍燈炬禪慧。並驅生林分庭安睿。論堂振玉義室芬蘭。坐威師子眾繞栴檀。道潔塵外理析談端。四儀式序三業惟安。穢土機窮勝人現滅。帳留余影車回去轍。隴月孤照墳泉幽冽。竹露暫團松風長切。氣運有終德音無絕。
續高僧傳卷第十二 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十三
大唐西明寺沙門釋道宣撰
義解篇九 本傳十七 附見七
唐京師大莊嚴寺釋慧因傳一
唐安州方等寺釋慧皓傳二
唐同州大興國寺釋法祥傳三
唐終南山玉泉寺釋靜藏傳四(道刪)
唐新羅國皇隆寺釋圓光傳五(圓安)
唐蒲州仁壽寺釋海順傳六(行友)
唐京師普光寺釋曇藏傳七
唐京師大莊嚴寺釋神迥傳八(玄究)
唐京師定水寺釋僧鳳傳九(法位)
唐京師普光寺釋道岳傳十(明曠 明略)
唐汴州慧福寺釋功迥傳
【現代漢語翻譯】 現代漢語譯本： 哀傷的哭聲漸漸消失。如果不是佛法的光明廣泛傳播，怎麼會帶來這樣的奇異祥瑞？同寺的沙門（佛教出家人）法宣說：『我與慧因法師情同手足，早已忘記了世俗的禮節。早年在京城時，我們一起修行感到非常高興；晚年在異鄉，我們更喜歡一起披著袈裟。我們常常在月光下的席位和清風吹拂的筵席上，親切地交談。您在經堂和禪房裡，總是和我促膝長談，情同手足。哪裡想到上天竟然奪走了我的好朋友！即使流再多的眼淚，犧牲再多的生命，也無法挽回。我無法抑制悲痛的心情，只能寫下這短短的銘文。』銘文寫道：『十力（如來的十種力量）潛藏光芒，四依（佛教徒的四種依靠）匡扶世道。繼承他的美德，光輝連綿不斷，慧因法師就是這樣的人。他嚴守戒律，忍辱負重，像燈炬一樣照亮別人，禪定和智慧並駕齊驅。他像生長在森林中的樹木一樣茁壯成長，又像安睿法師一樣在佛學上獨樹一幟。在論堂里，他的言論像美玉一樣珍貴；在義室裡，他的品德像蘭花一樣芬芳。他端坐時威嚴如獅子，眾人像圍繞栴檀樹一樣圍繞著他。他的道行純潔，超脫塵世；他的理論精闢，談吐高妙。他嚴守四種威儀，身口意三業清凈安寧。在污濁的世間，他的機緣已盡，像殊勝之人一樣示現涅槃。禪帳里還留著他的身影，車輪留下了他離去的痕跡。墳墓上，隴山的月亮孤零零地照耀著，泉水幽深而寒冷。竹葉上的露珠暫時凝聚，松樹間的清風長久地吹拂。氣數執行終有盡時，但他的美德和聲音永遠不會消失。』 《續高僧傳》卷第十二 《大正藏》第50冊 No. 2060 《續高僧傳》 《續高僧傳》卷第十三 大唐西明寺沙門釋道宣撰 義解篇九 本傳十七 附見七 唐京師大莊嚴寺釋慧因傳一 唐安州方等寺釋慧皓傳二 唐同州大興國寺釋法祥傳三 唐終南山玉泉寺釋靜藏傳四(道刪) 唐新羅國皇隆寺釋圓光傳五(圓安) 唐蒲州仁壽寺釋海順傳六(行友) 唐京師普光寺釋曇藏傳七 唐京師大莊嚴寺釋神迥傳八(玄究) 唐京師定水寺釋僧鳳傳九(法位) 唐京師普光寺釋道岳傳十(明曠 明略) 唐汴州慧福寺釋功迥傳
【English Translation】 English version: The sorrowful cries gradually subsided. If it were not for the widespread dissemination of the Buddha's light, how could such extraordinary auspiciousness have been brought about? The Shramana (Buddhist monk) Faxuan of the same temple said: 'I and Dharma Master Huiyin were like brothers, having long forgotten worldly etiquette. In our early years in the capital, we were very happy to practice together; in our later years in a foreign land, we were even more delighted to wear the robes together. We often had intimate conversations under the moonlight and at feasts with the breeze. You were always close to me in the Sutra hall and meditation room, talking heart to heart, like a brother. Who would have thought that Heaven would take away my good friend! No matter how many tears I shed, no matter how many lives I sacrificed, I could not bring him back. I cannot suppress my grief, so I can only write this short inscription.' The inscription reads: 'The Ten Powers (the ten powers of the Tathagata) conceal their light, the Four Reliances (the four reliances of Buddhists) rectify the world. Inheriting his virtues, the brilliance continues endlessly, Dharma Master Huiyin is such a person. He strictly observes the precepts, endures humiliation, illuminates others like a lamp, and pursues both meditation and wisdom. He grows strong like a tree in the forest, and is as unique in Buddhist studies as Dharma Master Anhui. In the debating hall, his words are as precious as jade; in the righteous chamber, his character is as fragrant as orchids. When he sits upright, he is as majestic as a lion, and the people surround him like they surround a sandalwood tree. His conduct is pure, transcending the world; his theories are insightful, and his speech is sublime. He strictly observes the four dignities, and his body, speech, and mind are pure and peaceful. In this defiled world, his karmic conditions have ended, and he manifests Nirvana like a supreme person. His shadow remains in the meditation tent, and the wheels leave traces of his departure. On the grave, the moon of Longshan shines alone, and the spring water is deep and cold. The dew on the bamboo leaves temporarily gathers, and the breeze through the pines blows for a long time. The cycle of Qi (vital energy) has an end, but his virtues and voice will never disappear.' Continuation of Biographies of Eminent Monks, Scroll 12 Taisho Tripitaka, Volume 50, No. 2060, Continuation of Biographies of Eminent Monks Continuation of Biographies of Eminent Monks, Scroll 13 Compiled by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter on Interpretation of Meaning 9, Original Biography 17, Supplementary Accounts 7 Biography of Shi Huiyin of Dazhuangyan Temple in the Tang Capital 1 Biography of Shi Huihao of Fangdeng Temple in Anzhou in the Tang Dynasty 2 Biography of Shi Faxiang of Daxingguo Temple in Tongzhou in the Tang Dynasty 3 Biography of Shi Jingzang of Yuquan Temple on Zhongnan Mountain in the Tang Dynasty 4 (Daoshan) Biography of Shi Yuanguang of Huanglong Temple in Silla Kingdom in the Tang Dynasty 5 (Yuan'an) Biography of Shi Haishun of Renshou Temple in Puzhou in the Tang Dynasty 6 (Xingyou) Biography of Shi Tanzang of Puguang Temple in the Tang Capital 7 Biography of Shi Shenjiong of Dazhuangyan Temple in the Tang Capital 8 (Xuanjiu) Biography of Shi Sengfeng of Dingshui Temple in the Tang Capital 9 (Fawèi) Biography of Shi Daoyue of Puguang Temple in the Tang Capital 10 (Mingkuang, Minglue) Biography of Shi Gongjiong of Huifu Temple in Bianzhou in the Tang Dynasty
十一
唐汴州安業寺釋神照傳十二
唐蒲州棲巖寺釋道杰傳十三
唐蒲州棲巖寺釋神素傳十四
唐東都天宮寺釋法護傳十五
唐蜀都寺釋玄續傳十六
唐蘇州法流水寺釋慧壁傳十七
釋慧因。俗姓于氏。吳郡海鹽人也。晉太常寶之後胤。祖樸梁散騎常侍。父元顯梁中書舍人。並碩學英才世濟其美。因稟靈溫𥙿清鑒儉通。徽音深靡緇素欽屬。十二出家。事開善寺慧熙法師。志學之年。聽建初瓊法師成實。曾未具戒便齊入室。慧聲廣被道眾相推。而欣味靜心未指章句。乃詣鐘山慧曉智瓘二禪師。請授調心觀法。定水既清道思逾肅。師襲宏略曲盡幽微。而悟言神解獨酌標緻。又造長干辯法師。稟學三論。窮實相之微言。弘滿字之幽旨。寫水一器。青更逾藍。辯后歸靜山林。便以學徒相委。受業弟子五百餘人。踵武傳燈將三十載。陳太建八年。安居之始忽感幽使。云王請法師。部從相諠絲竹交響。當即氣同舍壽。體如平日。時經七夕若起深定。學徒請問乃云。試看箱內見有何物。尋檢有絹兩束。因曰。此為䞋遺耳。重問其故。曰妄想顛倒知何不為。吾被閻羅王召。夏坐講大品般若。于冥道中謂經三月。又見地獄眾相五苦次第。非夫慈該幽顯行極感通。豈能赴彼冥祈神遊異域。陳仆
【現代漢語翻譯】 現代漢語譯本 十一
唐朝汴州安業寺的釋神照傳記。
唐朝蒲州棲巖寺的釋道杰傳記。
唐朝蒲州棲巖寺的釋神素傳記。
唐朝東都天宮寺的釋法護傳記。
唐朝蜀都寺的釋玄續傳記。
唐朝蘇州法流水寺的釋慧壁傳記。
釋慧因（Shi Huiyin），俗姓于（Yu），是吳郡海鹽（Haiyan of Wujun）人。他是晉朝太常寶（Tai Chang Bao of Jin Dynasty）的後代，他的祖父樸梁（Pu Liang）是散騎常侍，父親元顯（Yuan Xian）是梁朝的中書舍人。他們都學識淵博，才華橫溢，世代相傳。慧因天資聰穎，性情溫和，清明鑒達，節儉通達。他的美名遠揚，僧俗都敬佩他。十二歲出家，師從開善寺（Kaisan Temple）的慧熙法師（Master Huixi）。在求學之年，聽建初寺（Jianchu Temple）的瓊法師（Master Qiong）講解《成實論》。還未受具足戒，便已能一同進入內室研習。他的智慧之名廣為傳播，僧眾都推崇他。但他喜歡安靜，不追求章句之學。於是前往鐘山（Zhong Mountain），向慧曉（Huixiao）和智瓘（Zhiguan）兩位禪師請教調心觀法。禪定之水清澈之後，他的道心更加肅穆。他繼承了兩位禪師的宏大策略，窮盡了幽微之處。他的領悟和理解超凡脫俗，獨具風格。他又前往長干寺（Changgan Temple），向辯法師（Master Bian）學習三論宗。窮盡實相的微妙之言，弘揚滿字的幽深旨意。他寫水一器，青出於藍。辯法師後來歸隱山林，便將學徒託付給他。他所教的弟子有五百多人，繼承他的學說，傳燈近三十年。陳朝太建八年（Ta建 eight year of Chen Dynasty），安居之初，忽然感覺有陰間的使者前來，說閻羅王（Yanluo Wang）請法師。部從喧鬧，絲竹之聲交相輝映。當即氣絕身亡，身體如平日一樣。過了七夕，如同從深度禪定中醒來。弟子們請教他，他便說：『試試看箱子里有什麼東西。』尋找之後，發現有絹兩束。於是說：『這是䞋遺。』再次問他原因，他說：『妄想顛倒，什麼事做不出來？我被閻羅王召去，在夏坐期間講解《大品般若經》，在陰間待了三個月。』又看見地獄的各種景象和五苦的次第。如果不是慈悲普及陰陽兩界，修行達到極點，感動神靈，怎麼能應邀前往陰間，神遊異域呢？陳仆
【English Translation】 English version Eleven
The Biography of Monk Shenzhao of Anyue Temple in Bianzhou during the Tang Dynasty.
The Biography of Monk Daojie of Qiyan Temple in Puzhou during the Tang Dynasty.
The Biography of Monk Shens of Qiyan Temple in Puzhou during the Tang Dynasty.
The Biography of Monk Fahu of Tiangong Temple in Dongdu during the Tang Dynasty.
The Biography of Monk Xuanxu of Shudu Temple during the Tang Dynasty.
The Biography of Monk Huibi of Famingshui Temple in Suzhou during the Tang Dynasty.
Shi Huiyin (Shi Huiyin), whose secular surname was Yu (Yu), was a native of Haiyan (Haiyan) in Wujun (Wujun). He was a descendant of Tai Chang Bao (Tai Chang Bao) of the Jin Dynasty. His grandfather, Pu Liang (Pu Liang), was a Sanqi Changshi, and his father, Yuan Xian (Yuan Xian), was a Zhongshu Sheren of the Liang Dynasty. Both were erudite and talented, and their virtues were passed down through generations. Huiyin was intelligent, gentle, clear-sighted, frugal, and understanding. His reputation was widespread, and both monks and laypeople admired him. He became a monk at the age of twelve, studying under Master Huixi (Master Huixi) of Kaisan Temple (Kaisan Temple). During his years of study, he listened to Master Qiong (Master Qiong) of Jianchu Temple (Jianchu Temple) explain the Satyasiddhi Shastra. Before receiving the full precepts, he was already able to enter the inner chamber for study. His reputation for wisdom spread widely, and the monks all respected him. However, he preferred tranquility and did not pursue the study of sentences and phrases. Therefore, he went to Zhong Mountain (Zhong Mountain) to ask Chan Masters Huixiao (Huixiao) and Zhiguan (Zhiguan) to teach him the methods of calming the mind. After the water of meditation became clear, his devotion became even more solemn. He inherited the grand strategies of the two Chan masters, exhausting the subtle and profound points. His understanding and interpretation were extraordinary and unique. He also went to Changgan Temple (Changgan Temple) to study the Three Treatise School under Master Bian (Master Bian). He exhausted the subtle words of the true nature of reality and promoted the profound meaning of the full character. He wrote water in a vessel, surpassing blue from indigo. Master Bian later retired to the mountains and forests, entrusting his students to him. He taught more than five hundred disciples, inheriting his teachings and passing on the lamp for nearly thirty years. In the eighth year of the Ta建 era of the Chen Dynasty (Ta建 eight year of Chen Dynasty), at the beginning of the summer retreat, he suddenly felt the arrival of messengers from the underworld, saying that King Yama (Yanluo Wang) invited the master. The entourage was noisy, and the sounds of silk and bamboo instruments echoed. He immediately died, his body as usual. After the seventh evening of the seventh month, it was as if he had awakened from deep meditation. When the disciples asked him, he said, 'Try to see what is in the box.' After searching, they found two bundles of silk. Then he said, 'This is a gift.' When asked again for the reason, he said, 'Deluded thoughts are inverted, what can't be done? I was summoned by King Yama to lecture on the Large Perfection of Wisdom Sutra during the summer retreat, staying in the underworld for three months.' He also saw the various scenes of hell and the order of the five sufferings. If it were not for compassion extending to both the yin and yang realms, and practice reaching its peak, moving the spirits, how could he have been invited to the underworld and traveled in foreign lands? Chen servant
射徐陵。高才通學。尚書毛喜。探幽洞微。時號知仁。咸歸導首。隋仁壽三年起禪定寺。搜揚㝢內遠招名德。因是法門龍象乃應斯會。既德隆物議大眾宗歸。遂奉為知事上座。訓肅禪學柔順誘附。清穆僧倫事等威權。同思啟旦。又寺初勝集四海一期。名德相亞通濟斯美。因又寔兼之矣。頻講三論並制文疏。要約標控學者高奉。大唐弘運重興佛日。舉十大德當其一焉。以身御法不令而行。讓以得之屈己成務。故京寺宿望心敬遵承。咸崇菩薩戒師。後進具戒者。無不依而羯磨。左僕射蕭瑀。器局貞亮玄風凝遠。刑部尚書沈叔安。溫彝弘雅達信通神。並崇仰欽承于茲二紀。因定慧兩明空有兼照。弘法四代常顯一乘。而莫競物情喜怒無色。故游其道者莫測其位。以貞觀元年二月十二日卒于大莊嚴寺。春秋八十有九。未終初夜告弟子法仁曰。各如法住。善修三業無令一生空過。當順佛語勿變服揚哀。隨吾喪後事不可矣。乃整容如常。潛思入定於后夜分正坐而終。咸聞異香滿室。遂遷坐于南山至相寺。於時攀轅扶轂。道俗千餘送至城南。又聞天樂鳴空。弟子等為建支提磚塔。勒銘封樹。蘭陵蕭鈞掣文。仁是鄉人少所供奉。清凈身心修行念定。卑弱著性有名門學。
釋慧皓。安陸人。幼入道門。即懷遠量收覽經義弘導居心。初
【現代漢語翻譯】 現代漢語譯本： 射徐陵（She Xuling）：才華橫溢，學識淵博。 尚書毛喜（Mao Xi）：探索幽深，洞察精微，當時被譽為『知仁』，都歸心於他的引導。 隋朝仁壽三年，朝廷興建禪定寺，在全國範圍內搜尋並招攬有名的德行之人，因此佛門中的龍象之輩都應邀前來參加盛會。慧皓法師既有崇高的德行，又受到大眾的推崇和歸附，於是被推舉為知事上座。他以訓誡和肅正禪學，用柔和的方式引導和歸附僧眾，使僧團清凈肅穆，他的地位和權力等同於朝廷的威權。大家共同思考，開啟佛法的光明。 又因為禪定寺初次舉辦如此盛大的集會，四海之內的名僧大德齊聚一堂，互相交流，共同促進佛法的美好。因此，慧皓法師又兼任了這一重任。他多次講授三論，並撰寫文疏，內容精要，學者們都高度推崇。大唐弘揚佛法，重興佛日，慧皓法師被推舉為十大德之一。他以身作則，奉行佛法，不用命令就能使人信服。他謙讓待人，以成全他人為己任。因此，京城寺廟中的老僧都心懷敬意，遵從他的教誨，都尊崇他為菩薩戒師。後來的出家受戒者，無不依靠他進行羯磨（karma，佛教術語，指業力）。 左僕射蕭瑀（Xiao Yu）：器宇軒昂，品行端正，對玄學的理解深遠。 刑部尚書沈叔安（Shen Shu'an）：性格溫和，舉止文雅，通達誠信，通曉神明。他們都崇敬和欽佩慧皓法師長達二十年之久。 慧皓法師因為禪定和智慧雙修，對空和有都能兼顧照見，弘揚佛法歷經四代，始終顯揚一乘佛法。他從不與人爭競，對外界事物的情感變化喜怒不形於色。因此，跟隨他修道的人都無法測度他的境界。貞觀元年二月十二日，慧皓法師在大莊嚴寺圓寂，享年八十九歲。臨終前的初夜，他告訴弟子法仁說：『你們各自按照佛法安住，好好修習身、口、意三業，不要讓一生空過。應當順從佛的教誨，不要改變服飾，大聲哀號。我去世后的喪事就按這樣辦，不要再多事了。』於是他整理儀容，像平時一樣，潛心入定，在後半夜正坐而終。大家都聞到奇異的香氣充滿房間。弟子們於是將他的遺體遷往南山至相寺。當時，拉著靈車，扶著車轅的僧俗有一千多人，一直送到城南。又有人聽到天樂在空中鳴響。弟子們為他建造了支提（chaitya，佛教建築，通常指佛塔）磚塔，刻上銘文，封土植樹。蘭陵蕭鈞（Xiao Jun）撰寫銘文。慧皓法師是蘭陵鄉人，年輕時就受到供養和侍奉。他身心清凈，修行念定，雖然出身卑微，但卻以有名門望族的學識而聞名。 釋慧皓（Shi Huihao）：安陸人，從小就進入佛門，胸懷遠大的志向，廣泛閱讀經書，弘揚佛法是他的心願。最初
【English Translation】 English version: She Xuling: A man of great talent and extensive learning. Minister Mao Xi: Exploring the profound and discerning the subtle, he was known at the time as 'Wise and Benevolent,' and all turned to him for guidance. In the third year of the Renshou era of the Sui Dynasty, the imperial court built the Chan Ding Temple, searching and recruiting virtuous individuals from across the country. As a result, the 'dragons and elephants' of the Buddhist community were invited to attend this grand gathering. Because Master Huihao had both lofty virtue and was revered and followed by the masses, he was elected as the 'Knowing Affairs' Elder. He instructed and disciplined Chan studies, gently guiding and attaching the monastic community, making the Sangha pure and solemn, and his position and authority were equal to the imperial power. Everyone thought together and opened the light of the Dharma. Furthermore, because the Chan Ding Temple was holding such a grand gathering for the first time, eminent monks and virtuous individuals from all over the world gathered together, exchanged ideas, and jointly promoted the beauty of the Dharma. Therefore, Master Huihao also took on this important task. He lectured on the Three Treatises many times and wrote commentaries, the content of which was essential, and scholars highly respected them. The Great Tang Dynasty promoted Buddhism and revived the sun of Buddhism, and Master Huihao was elected as one of the Ten Virtuous Ones. He led by example, practiced the Dharma, and could convince people without orders. He was humble and treated others with respect, taking the completion of others as his own responsibility. Therefore, the old monks in the temples of the capital respected him and followed his teachings, and all revered him as a Bodhisattva Preceptor. Those who later became monks and received precepts all relied on him to perform karma (Buddhist term, referring to karmic force). Left Minister Xiao Yu: A man of noble bearing and upright character, with a profound understanding of metaphysics. Minister of Justice Shen Shu'an: A man of gentle character and elegant demeanor, who was honest and trustworthy, and understood the divine. They both revered and admired Master Huihao for as long as twenty years. Because Master Huihao cultivated both Chan and wisdom, he could see both emptiness and existence, and he promoted the Dharma for four generations, always manifesting the One Vehicle Dharma. He never competed with others, and his emotions of joy and anger were never revealed in his expression. Therefore, those who followed him in cultivation could not fathom his realm. On the twelfth day of the second month of the first year of the Zhenguan era, Master Huihao passed away at the Great Zhuangyan Temple at the age of eighty-nine. On the first night before his death, he told his disciple Faren: 'You should each abide in accordance with the Dharma, and diligently cultivate the three karmas of body, speech, and mind, and do not let your life pass in vain. You should follow the Buddha's teachings, and do not change your clothes or wail loudly. The funeral arrangements after my death should be done in this way, and do not add anything more.' Then he tidied his appearance, as usual, and meditated quietly, entering samadhi, and passed away in the middle of the night while sitting upright. Everyone smelled a strange fragrance filling the room. The disciples then moved his remains to the Zhisheng Temple in Nanshan. At that time, more than a thousand monks and laypeople pulled the hearse and supported the carriage, and escorted him all the way to the south of the city. Someone also heard heavenly music ringing in the air. The disciples built a chaitya (Buddhist architecture, usually referring to a pagoda) brick pagoda for him, inscribed it with inscriptions, and sealed the soil and planted trees. Xiao Jun of Lanling wrote the inscription. Master Huihao was a native of Lanling, and he was supported and served from a young age. He was pure in body and mind, cultivated mindfulness and concentration, and although he came from a humble background, he was known for his knowledge of famous families. Shi Huihao: A native of Anlu, he entered the Buddhist order at a young age, with a grand ambition in his heart, widely reading scriptures, and promoting the Dharma was his wish. Initially
跨染玄綱希崇大品。博聞略究而情阻未申。承苞山明法師興皇遺屬世稱郢匠通國瞻仰。因往從之。咨奉無倦。備清遐道遂得廣流。部帙恢裕興焉。年方登立即升法座。談撝一指眾侶諠嘩。受業傳燈分風徙化。然以法流楚服成濟已聞。岷絡三巴尚昏時網。便以法弘導遠化未聞。隋大業年溯流江硤。雖遭風浪厲志無前。既達成都大弘法務。或就綿梓隨方開訓。自玉壘僧侶因此開明。沖煙總萃傾味正法而成惠䘏焉。無憚游涉故使來晚去思詠歌滿路。又以眾斯殷雜枯折由生。皓據法徴治情無猜隱。時或不可其懷者。計奏及之云。結徒日盛道俗屯擁。非是異術何能動世。武德初年下敕窮討。事本不實。誣者罪之。皓惟道在人弘。義須知返。乃旋途南指道出荊門。隨學之賓又倍於前。既達故鄉亟仍前業重張領牒更敘關鍵。神望彌高眾聚彌結。弊其諠競。避地西山之陰。屏退尋閑陶練中觀。經逾五載四眾思之。又造山迎接處邑傳化。皓隨宜利益意引行藏。還返安州方等寺講說相續。以貞觀七年卒于所住。春秋八十有七。自皓一位僧伍。精勵在先日止一餐。七十餘載隨得便啖無待營求。不限朝中趣得便止。所以蜀部豐都芬羞兼列。每旦填供常充寺門。皓並命入僧。自無一受。旦講若下食惟一碗。自余餅菜還送入僧。有學士導勤。見其羸
弱恐法事稽留。為告外眾。令辦厚供。皓怪異常。推問食所由。即令勤出衆。永不相襲。告曰。邪命之食不可御也。汝聞吾言而不解教意。其守節稟法也如此。
釋法祥。同州人。童稚出家。清貧寡欲。周勤訪道。棲止無定。冠具已后遵奉憲章。刻意鞭后潛心玄賾。二教周廢便從俗吏。而抱德懷經禮誦無輟。僚佐班列同共嘉尚。將欲進位貢入臺府。而正性慕道不思榮問。乃恣其習業沾員而已。隨興法現即預出家。住大興國寺。志操俊爽言必簡衷。立身凝肅不居幽屏。常處大房開通前後。三十餘年當風而住。虛廓其慮門未曾掩。坐臥一床讀經為業。道俗問訊者。自非讀盡。復卷中無涉言。故知其客節卷未收者。咸私覿已后而奉對。祥潛思玄籍博綜多持。開蒙引喻言不加飾。因染傷寒。有勸藥療者。皆無所受。但苦邀心隨務量擬。或患痢病。有加藥者。乃曰痢者水也。不進自除。便啖乾飯。數日便差。其執節堅固率皆類此。兼又持信標儀不交華薄。申令眾范出言歸敬。故眾有諸罰。祥必先致其詞。聞過伏引更不怨及。其德耀人神為若此矣。以武德七年。沉痾累月素氣綿弱。侍者參立。乃微言佛像佛像。聲既沉隱。初聞未了后思乃悟。回顧看之。瞥見尊儀峙然西壁。光相宛具須臾漸隱。又聞香樂競至。愔郁盈房。道俗
驚嗟。又見一群白鶴從西方。來繞房三匝翔傳還復來處而去。於後少時而卒。乃葬于城之東隅。傾邑充衢幢蓋綿亙。哀慟之聲流聞遠近。
釋靜藏。俗姓張。澤州高都人。九歲出家。投清化寺詮禪師而為師主。訓誨之至極附大猷。進戒已后樂思定業。通微盡相宗徒有歸。年二十三發弘誓曰。丈夫出俗。紹釋為氏。豈不欲義流天下名貫玄班者乎。承鄉壤大德遠法師敕召在京弘化為務。便往從之。未至值遷。果非本遂。乃遍諸法席聽采經論。攝論十地是所偏求。還住凈影弘揚所習。大業九年召入鴻臚教授東蕃。三國僧義。九夷狼戾。初染規猷賴藉乘機。接誘並從法訓。武德初歲。太僕卿宇文明達。宿昔承奉禁戒是投。合門請業用比昭穆。敕使達為河之南北執節招撫。綸言既出將事首涂。藏送曰。世界無常佛有誠誥。別易會難。先民遺語。愿常存此。奉信在心。達以藏夙有預聞曾經事驗。拜辭曰。弟子銜命于不返。愿師冥道照助。及至相州果為賊王德仁所害。其子世壽奏曰。臣父奉敕。安撫竭誠奉國。為賊所害。思報皇恩。藍田散谷見有故寺。望得為父修立。並度僧二十人。帝問欲作何寺。壽以事咨藏。曰此山上有閏玉下有流泉。可名玉泉耶。壽具奏聞。帝依所請仍延藏往住。堂宇廊廟並指撝焉。遠近道俗造山修覲。
皆遺之法藥。安時處順。遂復其性。以武德九年十二月因事入京。遇染時患限終京室。春秋五十有六。弟子道刪祖習風範。地持一部敷化在心。今住終南至相。有名於世。
釋圓光。俗姓樸。本住三韓。卞韓馬韓辰韓。光即辰韓新羅人也。家世海東祖習綿遠。而神器恢廓愛染篇章。挍獵玄儒討仇子史。文華騰翥于韓服。博贍猶愧於中原。遂割略親朋發憤溟渤。年二十五。乘舶造于金陵。有陳之世號稱文國。故得咨考先疑詢猷了義。初聽莊嚴旻公弟子講。素沾世典謂理窮神。及聞釋宗反同腐芥。虛尋名教實懼生涯。乃上啟陳主請歸道法。有敕許焉。既爰初落采即稟具戒。遊歷講肆具盡嘉謀。領牒微言不謝光景。故得成實涅槃蕰括心府。三藏數論偏所披尋。末又投吳之虎丘山。念定相沿無忘覺觀。息心之眾云結林泉。並以綜涉四含功流八定明善易擬筒直難虧。深副夙心遂有終焉之慮。于即頓絕人事盤遊聖蹤。攝想青霄緬謝終古。時有信士宅居山下。請光出講固辭不許。苦事邀延。遂從其志。創通成論末講般若。皆思解俊徹嘉問飛移。兼糅以絢采織綜詞義。聽者欣欣會其心府。從此因循舊章開化成任。每法輪一動。輒傾注江湖。雖是異域通傳。而沐道頓除嫌郄。故名望橫流播於嶺表。披榛負橐而至者相接如鱗。會隋后
【現代漢語翻譯】 現代漢語譯本：都贈與他們佛法妙藥，使他們能夠適應時勢，順應自然，恢復本性。在武德九年十二月，因為有事前往京城，不幸感染時疫，在京城去世，享年五十六歲。弟子道刪繼承了他的風範，將《地持論》融會貫通，用來教化眾生，現在住在終南山的至相寺，名揚天下。
釋圓光（釋：佛教僧侶的尊稱；圓光：法號），俗姓樸，原本住在三韓（三韓：古代朝鮮半島南部的三個部落聯盟，包括卞韓、馬韓、辰韓）。圓光就是辰韓中的新羅人。他的家族世代居住在海東（海東：古代對朝鮮半島的稱謂），家學淵源深厚，而且天資聰穎，喜愛閱讀各種書籍。他廣泛涉獵玄學儒學，研究諸子百家的史書，文章華麗，在朝鮮享有盛名，學識淵博，即使在中原也毫不遜色。於是他毅然決然地告別親友，立志遠渡重洋。二十五歲時，乘船來到金陵（金陵：南京的古稱）。當時的陳朝被稱為文化之國，因此他得以請教疑惑，詢問義理。起初，他聽從莊嚴旻公的弟子講解佛法，因為之前深受世俗典籍的影響，認為已經窮盡了事物的道理。等到聽聞佛法之後，才覺得以前的學問如同腐爛的草芥。他一方面虛度光陰追逐名利，一方面又害怕生活沒有著落。於是他上書陳朝皇帝，請求出家修道，得到了皇帝的批準。剃度之後，他受持了具足戒，遊歷各處講經場所，虛心學習各種精妙的理論。他領悟了微妙的佛法，不吝惜光陰。因此，《成實論》、《涅槃經》等經典都深深地印在他的心中，對三藏（三藏：佛教經典的總稱）和數論（數論：古印度哲學流派）尤其精通。後來，他又前往吳地的虎丘山（虎丘山：位於江蘇蘇州），專心修習禪定，時刻保持覺悟和觀照。前來靜心修習的人們聚集在山林泉水之間。他們廣泛涉獵各種經典，精通各種禪定，明白善惡的區分，容易傚法正直的行為，難以改變堅定的信念。他深深地符合了自己一貫的心願，於是有了在此終老的打算。從此，他斷絕了與世俗的交往，專心致志地追隨聖人的足跡，收攝心念，仰望青天，與世長辭。當時，有一位信徒住在山下，邀請圓光法師出山講經，圓光法師堅決推辭。信徒苦苦哀求，圓光法師最終答應了他的請求。他開始講解《成實論》，後來又講解《般若經》，他的思想敏捷，見解深刻，提出的問題和解答都非常精彩。他還將各種華麗的辭藻融入到經義之中，使經義更加生動形象。聽眾們聽得津津有味，心領神會。從此，他沿襲舊例，開始教化眾生。每當他開始講經說法，聽眾就如同江河決堤一般涌來。雖然他是異國之人，但人們都樂於接受他的教誨，消除了疑慮和隔閡。因此，他的名望遠播四方，從嶺南到嶺北，前來拜訪求學的人絡繹不絕。隋朝滅亡之後
【English Translation】 English version: All were given the Dharma medicine, enabling them to adapt to the times and circumstances, and restore their original nature. In the twelfth month of the ninth year of the Wude era (武德, Wude: the reign title of Emperor Gaozu of Tang Dynasty), he went to the capital due to some affairs, unfortunately contracted an epidemic, and passed away in the capital, at the age of fifty-six. His disciple Dao Shan (道刪) inherited his style, thoroughly understood the Di Chi Lun (地持論, Di Chi Lun: a Buddhist scripture, also known as Bodhisattvabhumi Sutra), and used it to teach and transform sentient beings. He now resides in the Zhi Xiang Temple (至相寺) in Zhongnan Mountain (終南山), and is famous throughout the world.
The Venerable Yuan Guang (圓光, Yuan Guang: a Buddhist monk's name), whose secular surname was Piao (樸), originally lived in the Three Han (三韓, Three Han: ancient tribal confederacies in the southern Korean Peninsula, including Byeonhan, Mahan, and Jinhan). Yuan Guang was a native of Silla (新羅), one of the Jinhan. His family had lived in Haidong (海東, Haidong: an ancient name for the Korean Peninsula) for generations, with a long-standing family tradition of learning. He was intelligent and loved to read various books. He extensively studied metaphysics and Confucianism, researched the historical works of various schools of thought, and his articles were magnificent, enjoying a great reputation in Korea. His erudition was comparable to that of scholars in the Central Plains. Therefore, he resolutely bid farewell to his relatives and friends, and determined to cross the ocean. At the age of twenty-five, he sailed to Jinling (金陵, Jinling: the ancient name of Nanjing). The Chen Dynasty (陳朝) at that time was known as a country of culture, so he was able to consult on his doubts and inquire about the meaning of righteousness. Initially, he listened to the lectures of the disciples of Master Zhuangyan Min (莊嚴旻), but because he had been deeply influenced by secular classics, he thought he had exhausted the principles of things. When he heard the Dharma, he felt that his previous knowledge was like rotten mustard. On the one hand, he wasted time pursuing fame and fortune, and on the other hand, he was afraid of not having a livelihood. So he wrote to the Emperor of the Chen Dynasty, requesting to become a monk and practice the Dharma, and was granted permission by the Emperor. After shaving his head, he received the complete precepts, traveled to various lecture halls, and humbly learned various subtle theories. He understood the subtle Dharma and did not spare his time. Therefore, the Satyasiddhi Shastra (成實論, Cheng Shi Lun: a Buddhist scripture), the Nirvana Sutra (涅槃經, Nie Pan Jing: a Buddhist scripture), and other classics were deeply imprinted in his heart, and he was particularly proficient in the Tripitaka (三藏, San Zang: the general term for Buddhist scriptures) and the Samkhya school (數論, Shu Lun: an ancient Indian philosophical school). Later, he went to Tiger Hill (虎丘山, Hu Qiu Shan: located in Suzhou, Jiangsu) in Wu (吳), and concentrated on practicing meditation, constantly maintaining awareness and contemplation. People who came to practice meditation gathered among the mountains, forests, and springs. They extensively studied various scriptures, were proficient in various meditations, understood the distinction between good and evil, easily emulated upright behavior, and were difficult to change their firm beliefs. He deeply conformed to his consistent wishes, so he had the intention of ending his life here. From then on, he cut off contact with the world, devoted himself to following the footsteps of the saints, collected his thoughts, looked up to the blue sky, and passed away. At that time, a believer lived at the foot of the mountain and invited Master Yuan Guang to come out of the mountain to preach, but Master Yuan Guang firmly refused. The believer pleaded bitterly, and Master Yuan Guang finally agreed to his request. He began to lecture on the Satyasiddhi Shastra, and later lectured on the Prajna Sutra (般若經, Bo Re Jing: a Buddhist scripture), his thoughts were quick, his insights were profound, and the questions and answers he raised were very brilliant. He also incorporated various gorgeous words into the meaning of the scriptures, making the meaning of the scriptures more vivid and image. The listeners listened with relish and understood in their hearts. From then on, he followed the old example and began to teach and transform sentient beings. Whenever he began to preach, the listeners would flock to him like a river bursting its banks. Although he was a foreigner, people were happy to accept his teachings, eliminating doubts and estrangement. Therefore, his reputation spread far and wide, from Lingnan (嶺南) to Lingbei (嶺北), and people came to visit and study in an endless stream. After the fall of the Sui Dynasty
御宇威加南國。歷窮其數軍入楊都。遂被亂兵將加刑戮。有大主將望見寺塔火燒。走赴救之了無火狀。但見光在塔前被縛將殺。既怪其異即解而放之。斯臨危達感如此也。光學通吳越。便欲觀化周秦。開皇九年來游帝宇。值佛法初會攝論肇興。奉佩文言振績徽緒。又馳慧解宣譽京皋。績業既成道東須繼。本國遠聞上啟頻請。有敕厚加勞問放歸桑梓。光往還累紀老幼相欣。新羅王金氏。面申虔敬仰若聖人。光性在虛閑。情多泛愛。言常含笑慍結不形。而箋表啟書往還國命。並出自胸襟。一隅傾奉皆委以治方。詢之道化。事異錦衣請同觀國。乘機敷訓垂範於今。年齒既高乘輿入內。衣服藥食並王手自營不許佐助。用希專福。其感敬為此類也。將終之前。王親執慰。囑累遺法。兼濟民斯為說。徴祥被于海曲。以彼建福五十八年。少覺不悆。經於七日。遺誡清切。端坐終於所住皇隆寺中。春秋九十有九。即唐貞觀四年也。當終之時。寺東北虛中音樂滿空異香充院。道俗悲慶知其靈感。遂葬于郊外。國給羽儀。葬具同於王禮。後有俗人兒胎死者。彼土諺云。當於有福人墓埋之。種胤不絕。乃私瘞于墳側。當日震此胎尸擲于塋外由此不懷。敬者率崇仰焉。有弟子圓安。神志機穎性希歷覽。慕仰幽求遂北趣九都。東觀不耐又西燕魏。
后展帝京備通方俗。尋諸經論跨轢大綱。洞清纖旨晚歸心學。高軌光塵。初住京寺。以道素有聞。特進蕭瑀。奏請住於藍田所造津樑寺。四事供給無替六時矣。安嘗敘光云。本國王染患。醫治不損。請光入宮。別省安置。夜別二時為說深法。受戒懺悔。王大信奉。一時初夜王見光首。金色晃然有象日輪隨身而至。王后宮女同共睹之。由是重發勝心。克留疾所。不久遂差。光于卞韓馬韓之間。盛通正法。每歲再講匠成後學。䞋施之資並充營寺。余惟衣缽而已。
釋海順。姓任氏。河東蒲坂人。容貌方偉音韶圓亮。長面目少髭髯。儀服不群于眾有異。少處寒素生於田野。早喪慈父與母孤居。孝愛之情靡由師傅。廉直之性獨拔懷抱。每恨家貧無資受業。故年在志學尚未有聞。乃慷慨辭親。脫落求道出家。依于沙門道遜。道光玄胄名扇儒宗。具見後傳。順躬事學禮晝夜誦經。初無暫替。文不再覽日殆三千。歲登具受履操逾遠志業尤勇。念守所持誓無點累。仍以威儀粗著身過可防。語笑易為口非難護。乃因他患緘默不言。卻掃蓬扉事心而已。方以學行之始慧解為先。遂閱討眾經伏膺玄宰。方等諸部咸稟厥師。皆探賾研幾貴言領意。有棲巖寺沙門神素者。性好幽棲尤專二論。順遠承寄調思扣沖關。乃荷帙登峰咨參講肆。徒屬
【現代漢語翻譯】 現代漢語譯本：他後來到了帝京，精通各地的風俗習慣。深入研究各種經論，把握其要領。晚年歸心佛學，品行高尚，聲名遠揚。最初住在京城的寺廟裡。因為他的道行素來為人所知，特進蕭瑀上奏請求他住在藍田建造的津樑寺。在衣食住行等方面供給，沒有缺少的時候。安法師曾經敘述道：『本國王染病，醫治無效，請法師入宮，在另一處宮殿安置。每夜分兩次為國王講說深奧的佛法，國王接受戒律並懺悔罪過。國王非常信奉。一次，在初夜時分，國王看見法師的頭頂，金光閃耀，如同太陽的輪廓，跟隨在法師的身後。王后和宮女們都一同看到了這一景象。因此，國王更加堅定了虔誠之心，留在病榻上。不久，病就好了。法師在高麗的卞韓和馬韓之間，大力弘揚正法。每年兩次講經，培養後來的學人。人們捐助的財物都用來修建寺廟，法師自己只保留衣缽而已。』 釋海順（釋：佛教僧侶的尊稱；海順：人名），姓任，是河東蒲坂人。容貌端正偉岸，聲音洪亮圓潤。臉長，鬍鬚很少。儀容服飾與眾人不同。年少時家境貧寒，生長在田野。早年喪父，與母親相依為命。孝順友愛的感情，沒有老師可以教導。廉潔正直的品性，獨自在心中滋長。常常遺憾家境貧寒，沒有錢財可以學習。所以在達到學習的年齡，還沒有什麼名聲。於是慷慨地告別親人，脫離世俗追求佛道，出家，依止沙門道遜（沙門：出家的佛教徒；道遜：人名）。道遜法師是名門之後，名聲響亮，詳細情況見後面的傳記。海順法師勤奮學習禮儀，晝夜誦讀經書，從不懈怠。文章不用再看第二遍，每天大概讀三千字。到了受具足戒的年齡，行為操守更加高遠，志向更加堅定。牢記自己所持守的戒律，發誓不讓它有絲毫污點。認為用威儀來約束自己，身體的過失還可以防止；說話容易，但守護口業很難。於是因為其他疾病而沉默不語，只是打掃蓬門，專心修道。認為學習和修行開始時，智慧的理解是第一位的。於是閱讀研究各種經書，虛心接受玄宰的教導。方等部的各種經典，都稟承他的老師。都深入研究，注重領會其中的含義。有棲巖寺的沙門神素（沙門：出家的佛教徒；神素：人名），喜歡幽靜的生活，尤其專長於二論。海順法師從遠處寄來書信，調整思路，攻克難關。於是揹著書本登上山峰，請教講習。
【English Translation】 English version: Later, he arrived at the imperial capital, mastering the customs and practices of various regions. He delved into various sutras and treatises, grasping their key points. In his later years, he devoted himself to Buddhism, possessing noble character and widespread fame. Initially, he resided in a temple in the capital. Because his virtue was well-known, the Special Advisor Xiao Yu petitioned for him to reside in Jinliang Temple, built in Lantian. His needs for food, clothing, shelter, and transportation were provided without fail. The Dharma Master An once narrated: 'The king of this country fell ill, and medical treatment was ineffective. I requested the Dharma Master to enter the palace and be placed in another palace. Every night, twice, I explained the profound Dharma to the king, who received the precepts and repented of his sins. The king was very devoted. Once, in the early evening, the king saw the Dharma Master's head, shining with golden light, like the outline of the sun, following behind the Dharma Master. The queen and palace women all witnessed this scene together. Therefore, the king became even more determined in his devotion and remained on his sickbed. Soon, he recovered. The Dharma Master vigorously promoted the correct Dharma between Byeonhan and Mahan in Goryeo. He lectured twice a year, cultivating later learners. The donations from the people were used to build temples, and the Dharma Master only kept his robes and bowl.' 釋海順 (Shi: honorific title for Buddhist monks; Hai Shun: personal name), whose surname was Ren, was a native of Puban in Hedong. His appearance was dignified and majestic, and his voice was loud and clear. He had a long face and little beard. His appearance and clothing were different from the others. In his youth, his family was poor, and he grew up in the countryside. He lost his father early and lived with his mother. His filial and loving feelings could not be taught by a teacher. His integrity and uprightness grew alone in his heart. He often regretted that his family was poor and had no money to study. Therefore, at the age of learning, he had not yet achieved any fame. So he generously bid farewell to his relatives, abandoned the world to pursue the Buddhist path, became a monk, and relied on the Shramana Dao Xun (Shramana: ordained Buddhist; Dao Xun: personal name). Dharma Master Dao Xun was from a famous family and had a resounding reputation, as detailed in the later biography. Dharma Master Hai Shun diligently studied etiquette, recited scriptures day and night, and never slackened. He did not need to read the article a second time, and he read about three thousand words a day. When he reached the age of receiving full ordination, his conduct became even more lofty, and his aspirations became even more firm. He kept in mind the precepts he held and vowed not to let them be stained in the slightest. He believed that by restraining himself with dignity, bodily transgressions could be prevented; speaking was easy, but guarding one's speech was difficult. Therefore, he became silent due to other illnesses, only sweeping the humble door and concentrating on cultivating the Way. He believed that at the beginning of learning and practice, wisdom and understanding were the most important. Therefore, he read and studied various scriptures, humbly accepting the teachings of Xuan Zai. All the classics of the Vaipulya section were received from his teacher. They all studied deeply, paying attention to understanding the meaning. There was a Shramana Shen Su (Shramana: ordained Buddhist; Shen Su: personal name) of Qiyan Temple, who liked a quiet life and especially specialized in the Two Treatises. Dharma Master Hai Shun sent letters from afar, adjusted his thinking, and overcame difficulties. So he carried his books and climbed the peak to consult the lectures.
既眾鉆仰殊多。有所詢求但舉綱要。順頻時屬請微以為繁。雖慍色不形。而勞心可驗。順逡巡退席曰。昔陳亢問一得三。今者請一蒙二。亦何遽乎。曰何謂耶。答曰。一則見忤。一則聞義。素既悟其所述。因斯自革。於是無疑不斷。有滯必申。至於雜心隱括備在婆沙。研精專一始終該統。或下山分衛。而執卷披文。或企足接明假照尋讀。莫不洞開樞要妙鑒幽原。順嘗以余席言于素曰。海順曠劫深尤不逢賢聖。周旋五趣莫能自免。致生茲穢土對此凡緣。未能出有欲河登無為岸。將不由心駒失轡而晦沈坑陷者乎。因涕泣𣽈襟。歔欷哽塞。又曰。每念二輪交轍。息駕何門。六道長驅。思歸無路。言及斯事載懷惶悚。且生得為人。啟期亡憂于貧賤。出家弘道。僧度不易於公侯。順今兼之。一何可慶。又以。大冥之室仰屬傳燈。雖不面奉如來。而幸遇法師耳。不量短綆輒揆深源。愿得賜以明珠投之渾浪。如此則一生有獲。千載無恨也。遂即言笑如常容儀自若。素曰。敢聞君子志矣。恐不副雅懷。素后累居僧任。果停講席。順以法輪罕遇。遂欣禪味。有沙門道杰者。穎秀定慧。希慕風景。乃致書曰。敢稽首大師門下。每欲理靜攝心山泉畢志。但以無明大夜非慧炬不輝故。棲寄法筵聽覽玄旨。至於人物聚集。頗勞低仰。況乃大限百年
【現代漢語翻譯】 現代漢語譯本： 大家都非常敬仰窺素（Kui Su，人名），有所疑問都只提出要點。窺素認為順頻（Shun Pin，人名）經常打擾他，覺得有些厭煩。雖然沒有表現在臉色上，但勞累的心情是可以看出來的。順頻小心翼翼地退下座位說：『以前陳亢（Chen Kang，人名）問老師，老師說一可以知道三。現在我請教一個問題，希望能明白兩個道理，為什麼這麼快就拒絕呢？』窺素問：『這是什麼意思呢？』順頻回答說：『一是怕冒犯您，二是想聽聞佛法真義。』窺素已經領悟到順頻所說的，因此開始改變態度。於是，不再有疑問，有疑惑必定請教。至於《雜心論》的要點都包含在《婆沙論》中。窺素專心研究，始終貫通。有時下山托缽，也拿著經卷閱讀。有時踮起腳尖，藉著光明來尋找閱讀。沒有不能徹底明白其中關鍵要點，巧妙地洞察幽深根源的。順頻曾經對窺素說：『我順頻在漫長的劫數中，罪孽深重，沒有遇到賢聖之人。在五道中輪迴，不能自己解脫。導致生於這污穢的國土，面對這些凡俗的因緣。不能脫離有欲之河，登上無為的彼岸。將不是因為心如脫韁的野馬而沉淪於坑陷之中嗎？』因此哭泣，擦拭眼淚，抽噎哽咽。又說：『每當想到二輪（指生死輪迴）交替執行，在哪裡停止？六道長途奔馳，想要回歸卻沒有道路。』說到這些事情，心中充滿恐懼。而且有幸得到人身，就像啟期（Qi Qi，人名）一樣，不再為貧賤而擔憂。出家弘揚佛法，比公侯還要難得。我順頻現在兩者兼得，是多麼值得慶幸啊！』又說：『在大黑暗的房間里，仰仗著傳燈（指佛法傳承）。雖然不能親身侍奉如來，但有幸遇到法師您。』不衡量自己見識淺薄，竟然想要窺測深遠的源頭。希望您能賜給我一顆明珠，讓我投入到渾濁的波浪中。這樣，我一生都會有所收穫，千年也不會有遺憾。』於是，又恢復了笑容，容貌舉止也恢復了正常。窺素說：『很想聽聽您的志向，恐怕不符合您高雅的情懷。』窺素後來多次擔任僧職，果然停止了講經說法。順頻因為佛法難得，於是欣喜于禪定的滋味。有位沙門名叫道杰（Dao Jie，人名），聰穎秀麗，有定力有智慧，仰慕窺素的德行。於是寫信說：『敢於向大師您叩首。一直想要在山泉邊清靜身心，完成自己的志向。但因為無明長夜，沒有智慧的火炬就不能照亮。所以寄身於您的法座，聽聞玄妙的旨意。至於人物聚集，頗為勞累。何況人生百年，時間有限。』
【English Translation】 English version: Everyone deeply admired Kui Su (窺素, a person's name), and when they had questions, they only raised the main points. Kui Su felt that Shun Pin (順頻, a person's name) frequently bothered him and found it somewhat annoying. Although it wasn't shown on his face, his weary heart was evident. Shun Pin cautiously withdrew from his seat and said, 'In the past, Chen Kang (陳亢, a person's name) asked the teacher, and the teacher said that from one, you can know three. Now I ask one question, hoping to understand two principles. Why refuse so quickly?' Kui Su asked, 'What do you mean by this?' Shun Pin replied, 'First, I fear offending you, and second, I want to hear the true meaning of the Dharma.' Kui Su had already understood what Shun Pin was saying, and therefore began to change his attitude. Thus, there were no more doubts, and if there was confusion, he would definitely ask. As for the key points of the Zaxinlun (雜心論, a Buddhist text), they are all contained in the Vibhasa (婆沙論, a Buddhist text). Kui Su studied diligently, always comprehending everything. Sometimes when he went down the mountain to beg for alms, he would also hold scriptures and read. Sometimes he would stand on tiptoe, using the light to find and read. There was nothing he couldn't thoroughly understand, skillfully discerning the profound origins. Shun Pin once said to Kui Su, 'I, Shun Pin, in countless kalpas (劫數, eons), have deep sins and have not encountered virtuous sages. Reincarnating in the five realms (五道, realms of existence), I cannot liberate myself. This has led to being born in this defiled land, facing these mundane conditions. I cannot escape the river of desire and reach the shore of non-action. Will it not be because my mind is like a runaway horse that I sink into a pit?' Therefore, he wept, wiped away his tears, and sobbed. He also said, 'Whenever I think of the two wheels (二輪, referring to the cycle of birth and death) turning, where will they stop? The six paths (六道, realms of existence) are a long journey, and there is no way to return.' Speaking of these things, his heart was filled with fear. Moreover, he is fortunate to have obtained a human body, just like Qi Qi (啟期, a person's name), no longer worrying about poverty. Renouncing the world to propagate the Dharma is even more difficult than being a duke or marquis. I, Shun Pin, now have both, how fortunate!' He also said, 'In the room of great darkness, I rely on the transmission of the lamp (傳燈, referring to the transmission of the Dharma). Although I cannot personally serve the Tathagata (如來, the Buddha), I am fortunate to have met you, Dharma Master.' Without measuring my shallow knowledge, I actually want to glimpse the deep source. I hope you can give me a bright pearl and let me throw it into the turbid waves. In this way, I will have gained something in my life, and there will be no regrets for a thousand years.' Then, he smiled again, and his appearance and demeanor returned to normal. Kui Su said, 'I would like to hear your aspirations, but I fear they do not match your elegant sentiments.' Kui Su later held many monastic positions and indeed stopped lecturing on the scriptures. Shun Pin, because the Dharma was rare, rejoiced in the taste of meditation. There was a Shramana (沙門, a Buddhist monk) named Dao Jie (道杰, a person's name), who was intelligent and beautiful, with concentration and wisdom, admiring Kui Su's virtue. Therefore, he wrote a letter saying, 'I dare to bow my head to you, Master. I have always wanted to purify my mind and body by the mountain spring, fulfilling my aspirations. But because of the long night of ignorance, without the torch of wisdom, it cannot shine. Therefore, I reside at your Dharma seat, listening to the profound meaning. As for the gathering of people, it is quite tiring. Moreover, life is limited to a hundred years.'
小期一念。儻從風燭前路奚憑。所以策駑駘之疲。想千里之遠。定門玄妙輒希輒入。逆其不逮益用盤桓。伏願開含養之懷。退人以禮。杰得書美其銳情玄暢也。乃報曰。促路非騏驥之逸轡。灌木豈是鸞鳳之棲息。故當引水而沐枯魚。戢翼而朋寡鶴耳。脫其不爾。幸無略光陰。順得書會疾。遂不果行。而為人高簡雅素。自歸清眾絕交氓俗。嘗有說種性高尚祖禰榮貴者。以夸于順。順莞爾而笑曰。我釋種餘暉。法王之子。尚須謙讓自下不敢傲誕欺人。豈期庸庸之徒翻欲恃鬼陵物。遂振手而去。故趨時之士。皆不及其門。反俗之賓頗入其室。而道行純潔性好追蹤。曾刺血灑塵供養舍利。兼以血和墨書七佛戒經。克己研心類皆如此。嘗尋付法藏傳說。如來涅槃法付承繼。迄于師子罽賓囑累。斯書詞事既顯若親面焉。因斯凄感涕零如雨。曰恨不及彼聖人拔茲沈俗也。又常于宵分歸命三尊。同住鄰居無得聞者。或解納覆彼寒夫。或減食而充喂者。志好活愉無求知足。有贈衣帛者。終不以介意。曾縱容曰。自任則樂。而未曾制物從我。隨物則苦。而未曾以我違物。且鳥不棲淵魚不巢樹。未必解隨和讓之道。而各得其所宜者。亦猶我不奪物榮物不妨我辱矣。又作三不為篇。其一曰。我欲偃文修武身死名存。研石通道祈井流泉。君旴在內
【現代漢語翻譯】 現代漢語譯本： 短暫的一念之間，如果像風中殘燭般搖曳，前路又將依靠什麼？因此，我勉力鞭策疲憊的駑馬，遙想千里之遙遠路程。希望能找到那玄妙的門徑並進入其中，但如果能力不足，只會更加徘徊不前。 懇請您能有包容涵養的胸懷，以禮相待。杰得到了順的書信，讚賞他銳意進取，玄思暢達。於是回信說：『短途跋涉並非駿馬奔馳的坦途，灌木叢也不是鸞鳳棲息的地方。』所以應當引水來救活幹枯的魚，收斂翅膀與孤單的鶴為伴罷了。如果不是這樣，希望不要輕視光陰。順得到書信后舊病復發，最終未能成行。他為人高尚簡樸，淡泊名利，歸心清凈的僧眾，斷絕與世俗之人的交往。 曾經有人炫耀自己的種姓高貴，祖先榮耀顯赫，以此來向順誇耀。順只是微微一笑說：『我是釋迦牟尼佛的後裔，是法王之子，尚且需要謙虛退讓，不敢傲慢自大欺騙他人。』 哪裡期望平庸之輩反而想要仗勢欺人呢？』 於是甩袖而去。因此，追逐時勢的人，都不能進入他的家門。厭棄世俗的賓客，卻常常進入他的居室。他的道行純潔，天性喜歡追尋真理。曾經刺破手指，以血灑在塵土中供養舍利，又用血和墨書寫《七佛戒經》。克制自己，研究佛法，都是如此。 曾經尋訪《付法藏傳》的記載，如來佛涅槃后，將佛法付囑傳承，直到師子尊者在罽賓國接受囑託。這本書的文字和事蹟，都清晰得如同親眼所見一般。因此感到悲傷，淚如雨下，說：『遺憾自己不能像那些聖人一樣，將我從這沉淪的世俗中拯救出來。』 又常常在深夜歸命三寶，同住的鄰居沒有誰能聽到。有時解開自己的衣服給寒冷的人穿，有時減少自己的食物來餵養飢餓的人。他的志向是喜歡生活愉快，無所求而知足。有人贈送他衣物，他始終不放在心上。 曾經放縱地說：『順應自己的本性就會快樂，但未曾強求外物來順從我。』 隨著外物而動就會痛苦，但未曾因為我而違背外物。況且鳥不在深淵棲息，魚不在樹上築巢，未必懂得隨順謙讓的道理，卻各自得到適宜的地方。也就像我不奪取外物的榮耀，外物的榮辱不妨礙我一樣。』 又作《三不為篇》，其中一篇說：『我想要停止舞文弄墨，修習武藝，即使身死也能名聲長存，就像研石可以使道路暢通，祈禱可以使井水涌流一樣。』 君旴在內
【English Translation】 English version: In a fleeting moment of thought, if it's like a candle flickering in the wind, what can one rely on for the road ahead? Therefore, I strive to urge on the weary old nag, imagining the distant journey of a thousand miles. I hope to find that profound and subtle gateway and enter it, but if my abilities are insufficient, I will only hesitate even more. I humbly request that you have a heart of tolerance and cultivation, treating people with courtesy. Jie received Shun's letter, praising his keen ambition and fluent, profound thoughts. So he replied: 'A short journey is not the smooth path for a thoroughbred horse, and thickets are not the resting place for phoenixes.' Therefore, one should draw water to revive a dried-up fish, and fold one's wings to befriend solitary cranes. If it's not like this, I hope not to neglect time.' Shun's old illness relapsed after receiving the letter, and he ultimately failed to make the trip. He was noble and simple, indifferent to fame and wealth, devoted to the pure monastic community, and severed ties with worldly people. Someone once boasted of their noble lineage and glorious ancestors to Shun. Shun just smiled slightly and said: 'I am a descendant of Shakyamuni Buddha, the son of the Dharma King, and I still need to be humble and modest, not arrogant and deceitful. How can I expect mediocre people to want to bully others by relying on their power?' Then he shook his sleeve and left. Therefore, those who pursue trends cannot enter his home. Guests who despise the world often enter his residence. His conduct is pure, and his nature loves to pursue the truth. He once pierced his finger and sprinkled blood on the dust to make offerings to the relics, and also wrote the 'Seven Buddhas Precept Sutra' with blood and ink. Restraining himself and studying the Dharma were all like this. He once sought out the records of the 'Transmission of the Dharma Treasury,' that after the Nirvana of the Tathagata Buddha, the Dharma was entrusted to be passed down, until the Venerable Simha received the entrustment in Kashmir. The words and deeds in this book are as clear as if seen with one's own eyes. Therefore, he felt sad, and tears fell like rain, saying: 'I regret that I cannot be like those saints, saving me from this sinking world.' He also often took refuge in the Three Jewels in the middle of the night, and none of the neighbors living with him could hear it. Sometimes he would take off his clothes to give to cold people, and sometimes he would reduce his food to feed hungry people. His ambition is to enjoy life, to be content without seeking anything. Someone gave him clothing, but he never took it to heart. He once said indulgently: 'Following my nature is happiness, but I have never forced external things to obey me.' Following external things is suffering, but I have never violated external things because of me. Moreover, birds do not nest in deep pools, and fish do not build nests in trees, not necessarily understanding the principles of following and yielding, but each gets its suitable place. It's also like I don't take away the glory of external things, and the glory and disgrace of external things don't hinder me.' He also wrote the 'Three Non-Actions,' one of which says: 'I want to stop writing and practice martial arts, so that even if I die, my name will live on, just like grinding stones can make roads smooth, and praying can make well water flow.' Jun Xu is inside.
我身處邊。荊軻拔劍毛遂捧盤。不為則已為則不然。將恐兩虎共鬥勢不俱全。永存今好長縱來怨。是以反跡荒逕息景柴門。其二曰。我欲刺股銼刀懸頭屋樑。書臨雪采牒映螢光。一朝鵬舉萬里鸞翔。縱任才辯遊說君王。高車反邑衣錦還鄉。將恐鳥殘以羽。蘭折由芳。籠餐詎貴。鉤餌難嘗。是以高巢林藪深穴池塘。其三曰。我欲炫才鬻德入市趨朝。四眾瞻仰三槐附交。標形引勢身達名超。箱盈綺服廁富甘肴。飄揚絃管詠美歌謠。將恐塵棲弱草露宿危條。無過日旦靡越風朝。是以還傷樂淺非惟苦遙。順神晤駭群出言成錄。著集數卷。於時真法陵遲俗尚諛諂。訥言敏行者為愚。巧詞令色者為智。廉潔正性眾或致譏。故順履貞直之心。居危不亂涅而不緇。可謂懷素風焉。有沙門行友者。志行嚴正才慧英悟。與順素交。因疾參候。順曰。先民有言。曰古之學者為己。今之學者為人。三覆斯言一何可信。世人強求知解。而不欲修行。每思此言良用悽咽。吾謂夷煩殄惑。豈直專在說經。以法度人。何必要登高座。授非其器。則虛失其功。學不當機。則坐生自惱。友遂制息心論以對之。文甚宏冠。順曰。觀弟此作。理如未盡。友曰。息心之論應有數篇。謂顯觀述宗釋疑成義。但以理玄詞密非當世之所聞故。容與于靈津。戢鱗而未進。慨
{ "translations": [ "現代漢語譯本：", "我說我身處邊地，如同荊軻拔劍，毛遂捧盤一般。不做則已，要做就與衆不同。只怕兩虎相鬥，勢力不能兩全。永遠保持現在的友好，長久地容忍過去的怨恨。因此，我隱匿行跡于荒涼的小路，在簡陋的柴門前休息。", "第二種想法是，我想刺股，用銼刀懸頭于屋樑之上。像孫康映雪讀書，車胤囊螢夜讀一樣苦學。一旦像鵬鳥一樣高飛，像鸞鳥一樣翱翔。縱情發揮才能，遊說于各位君王之間。乘坐高車返回故鄉，身穿華麗的衣服還鄉。只怕鳥兒因羽毛而遭殘害，蘭花因芬芳而遭折損。被囚禁的食物有什麼可貴？用魚鉤和魚餌得來的食物難以品嚐。因此，我選擇在高高的樹林里築巢，在深深的洞穴和池塘里藏身。", "第三種想法是，我想炫耀才能，賣弄德行，進入市場和朝廷。讓四眾弟子瞻仰，像三槐那樣依附權貴結交。標榜自己的形象，引導自己的聲勢，使自身顯達，名聲超越。讓箱子里裝滿華麗的衣服，廚房裡堆滿美味的食物。在飄揚的絃樂聲中，吟唱美好的歌謠。只怕像塵土一樣棲息在柔弱的小草上，像露水一樣停留在危險的樹枝上。不能超過日出，不能超過風吹。因此，還不如哀傷快樂的短暫，並非僅僅是苦難的遙遠。順應神意，領悟驚駭，眾人說的話都成為記錄。著書立說，寫成好幾卷。當時真正的佛法衰落，世俗崇尚諂媚。不善言辭而行動敏捷的人被認為是愚蠢的，花言巧語而善於偽裝的人被認為是聰明的。廉潔正直的人常常受到眾人的譏諷。所以，我順應並保持貞潔正直的心，身處危難而不慌亂，像墨一樣被污染而不變黑。這可以說是保持了樸素的風尚啊。", "有位名叫行友的沙門（出家人），志向和行為都非常嚴謹正直，才華和智慧都非常傑出。他和順素來交好。因為生病前去探望。順說：『先人有句話說，古時候的人學習是爲了自己，現在的人學習是爲了別人。反覆思考這句話，多麼可信啊！世人只是一味地追求知識和見解，而不願意修行。每當想到這句話，心裡就感到非常悲傷。我認為消除煩惱和消除迷惑，難道僅僅在於講解經書嗎？用法度來教化人，何必要登上高座？把佛法傳授給不適合的人，就會白白地失去功效。學習不符合時機，就會白白地產生煩惱。』行友于是寫了《息心論》來回答他。文章非常宏大而冠冕堂皇。順說：『我看你的這篇文章，道理好像還沒有完全表達出來。』行友說：『《息心論》應該有好幾篇，包括顯觀、述宗、釋疑、成義。只是因為道理玄妙，言辭隱秘，不是當今世人所能聽懂的，所以才像龍一樣潛藏在靈津，收斂鱗片而不前進。』他感慨啊！", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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時哉之不遇。始絕弦於此耳。順乃重說遺教。悲嘆無已。先有沙門慧本者。逸亮高世僧也。思與順結山林之操。會順方學問未暇允之。本獨謝時世。罔測所往。后每思之。言輒凄泫曰。本公若乘龍之遊濯足雲表。吾雖攀戀自恨縈身囂俗。升沉相異徒為悲矣。且忘懷去來者。朝市亦江湖。眷情生死者。幽棲猶桎梏。茍其性之不失。不無居而不安。其得志慕情為如此也。於時臥病連稔。自知不痊。遺文累紙呈諸師友。而形同骨立精爽逾健。旁問後事。順曰。患身為穢器。暫舍欣然。魚鳥無偏水陸何簡。然顧惟老母宿緣業重。今想不得親別矣。若棄骸余處。儻來無所見。有致煎惱。但死不傷生。古言可錄。順雖不孝。豈敢以身害母耶。既報不自由。可側柩相待。遂令遜法師說法。領悟欣然。須臾卒于住寺。春秋三十。即唐武德元年八月十五日也。沙門行友著己知沙門傳。致序其事。友今被召弘福。充翻譯之選。建名時俗云。
釋曇藏。姓楊氏。弘農華陰人。家世望門。清心自遠。年十五。占者謂為壽短。二親哀之即為姻媾。既本非情。慮有推逼。遂逃亡山澤。惟念誰度行至外野。少非游踐莫知投告。但念觀音。久值一人貌黑而驅二牛。因問所從可得宿不。便告藏曰。西行有寺不遠當至。尋聞鐘聲。忽見僧寺。因求剃落
【現代漢語翻譯】 現代漢語譯本：時機不湊巧啊，我恐怕要在這裡停止彈琴了。於是順法師再次講述佛陀的遺教，悲傷嘆息不已。先前有位沙門慧本，是位超脫世俗的高僧。他想與順法師一同隱居山林，但當時順法師正忙於學問，未能答應。慧本獨自離開了塵世，不知去向。後來順法師每每想起他，總是淒涼地說道：『慧本公如果像是乘龍昇天一般，在雲端洗滌雙足，我雖然羨慕追隨，卻只恨自己被世俗的喧囂所束縛。升沉的境遇如此不同，只能徒增悲傷啊。』況且，如果能忘懷去來，朝廷和市集也如同江湖一般；如果眷戀生死，幽靜的隱居也如同牢籠一般。如果本性不失，即使身處不安的環境也不會感到不安。他追求志向和情感就是這樣啊。當時，順法師臥病多年，自知無法痊癒，留下許多文字給師友。雖然形如枯骨，但精神卻更加健旺。有人問他身後之事，順法師說：『我把身體看作是污穢的器皿，暫時捨棄它，內心感到欣然。魚和鳥沒有偏愛，水和陸又有什麼簡擇呢？然而，考慮到老母親宿世的因緣業力深重，現在恐怕無法親自告別了。如果將我的遺骸隨意丟棄在其他地方，她將來無處可尋，可能會因此感到煎熬惱怒。但是，死亡不應該傷害到生者，古人有這樣的說法可以借鑑。我順法師雖然不孝，難道敢用自己的身體來傷害母親嗎？既然稟告后不能自由決定，可以把我的棺柩停放在一旁等待。』於是請遜法師說法，順法師聽后領悟，內心欣然。不久后在寺廟中去世，享年三十歲，即唐武德元年八月十五日。沙門行友撰寫了《己知沙門傳》，詳細記載了這件事。行友現在被徵召到弘福寺，擔任翻譯之職，他的名聲在當時流傳甚廣。 釋曇藏（釋：佛教僧侶的尊稱；曇藏：人名），姓楊，是弘農華陰人。家世顯赫，清心寡慾。十五歲時，有占卜的人說他壽命不長，他的父母為此感到悲哀，就為他安排了婚事。但他本無意於此，擔心被強迫，於是逃亡到山澤之中。他一心想著誰能度化自己，走到荒郊野外，很少有人走動，也不知道該向誰求助。只能一心念誦觀音菩薩的名號。很久之後，遇到一個人，膚色黝黑，趕著兩頭牛。於是向他詢問可以借宿的地方嗎？那人告訴曇藏說：『向西走不遠就有一座寺廟，很快就能到達。』不久就聽到了鐘聲，忽然看見一座僧寺，於是請求剃度出家。
【English Translation】 English version: Alas, my time has not come. I fear I must cease playing my instrument here. Thereupon, Dharma Master Shun reiterated the Buddha's bequeathed teachings, lamenting with endless sorrow. Previously, there was the Shramana Huiben (Shramana: a wandering ascetic; Huiben: a personal name), an eminent monk who transcended worldly affairs. He contemplated joining Dharma Master Shun in seclusion in the mountains and forests, but at the time, Dharma Master Shun was preoccupied with his studies and could not agree. Huiben departed from the world alone, his whereabouts unknown. Later, whenever Dharma Master Shun thought of him, he would say with sorrow, 'If only Master Huiben could ascend like a dragon, washing his feet in the clouds. Though I yearn to follow, I am bound by the clamor of the mundane world. Our fates of rising and sinking are so different, it only brings me grief.' Moreover, if one can forget coming and going, the court and the marketplace are no different from rivers and lakes; if one is attached to life and death, secluded hermitage is no different from shackles. If one does not lose one's nature, one will not be uneasy even in an uncomfortable environment. His pursuit of aspirations and emotions was thus. At that time, Dharma Master Shun had been bedridden for many years, knowing he would not recover. He left behind many writings for his teachers and friends. Though his form was skeletal, his spirit was exceedingly strong. Someone asked him about his affairs after death. Dharma Master Shun said, 'I regard this body as a vessel of filth, and I gladly relinquish it temporarily. Fish and birds have no preferences, and what distinction is there between water and land? However, considering my aged mother's heavy karmic burden from past lives, I fear I cannot bid her farewell in person now. If my remains are discarded elsewhere, she will have nowhere to find them in the future, and she may suffer anguish and distress. However, death should not harm the living; there is an ancient saying that can be recorded. Though I, Dharma Master Shun, am unfilial, how dare I harm my mother with my own body? Since reporting does not allow freedom, my coffin can be placed aside to wait.' Thereupon, he requested Dharma Master Xun to preach the Dharma. After listening, Dharma Master Shun understood and was filled with joy. Shortly thereafter, he passed away at the temple, at the age of thirty, on the fifteenth day of the eighth month of the first year of the Wude era of the Tang Dynasty. The Shramana Xingyou wrote 'Biographies of Known Shramanas', detailing this event. Xingyou has now been summoned to Hongfu Temple to serve as a translator, and his name is widely known in his time. Shi Tan Zang (Shi: a respectful title for Buddhist monks; Tan Zang: a personal name), whose surname was Yang, was from Huayin in Hongnong. His family was prominent, and he was pure of heart and distant from worldly desires. At the age of fifteen, a diviner said that he would have a short life. His parents were saddened by this and arranged a marriage for him. However, he had no intention of marrying and feared being forced, so he fled into the mountains and marshes. He thought only of who could deliver him, and he walked to the wilderness. Few people traveled there, and he did not know who to turn to. He could only recite the name of Guanyin Bodhisattva. After a long time, he met a man with dark skin who was driving two oxen. He asked him if there was a place where he could stay for the night. The man told Tan Zang, 'If you go west, there is a temple not far away, you will arrive soon.' Soon he heard the sound of a bell and suddenly saw a monastery. So he asked to be tonsured and become a monk.
便遂本心。即遣出門可行百步。回望不見久乃天明。西奔隴上求法為務。晚還京邑。于旌善寺行道受戒。聽諸經律意有所昧。又往山東。彼岸諸師競留對講。地持十地名稱普聞。故東漸海濱南窮淮服。聽涉之最無與為儔。及返京師住光明寺。詮發新異擅聲日下。獻后既崩召入禪定。性度弘裕風範肅成。故使道俗推崇。綱維領袖。恒為接對之役也。賓客席上之美。談敘曠世之能。見之今矣。大唐御世。造寺會昌。又召以為上座。撫接長幼殊有奇功。貞觀譯經又召為證義。時以藏威烈氣遠容止清肅。可為興善寺主。藏深懷禮讓用開賢路。乃薦藍田化感寺閏法師焉。即依其言舉稱斯目。及皇儲失御。便召入宮。受菩薩戒翌日便瘳。敕賜絹數百段。衣對亦爾。度人三千。並造普光寺焉。尋又下敕。得遙受戒不。藏曰。地持論云。若無戒師。發弘誓願。得菩薩戒。因進論文。敕乃以懺詞令藏披讀。至皇后示疾。又請入宮。素患腰腳。敕令輿至寢殿受戒。施物極多並充功德。至貞觀九年三月十八日終於會昌寺。春秋六十有九。哀動兩宮吊贈相次。詔葬郊西嚴村。起塔圖形。東宮詹事黎陽公于志寧為碑文。見於塔所。
釋神迥。姓田氏。馮翊臨晉人。弱齡挺悟。辭恩出俗。遠懷匠碩備歷艱虞。問道海西包括幽奧。博採三藏研尋
【現代漢語翻譯】 現代漢語譯本：於是就按照自己的心願，立刻讓人送他出門，（他）走了大約一百步，回頭望去，已經看不見了，很久之後天亮了。（他）向西跑到隴山一帶，以尋求佛法為己任。晚上回到京城，在旌善寺修行受戒。聽聞各種經律，（但）總覺得有些地方不明白。又前往山東，那裡的各位法師爭相邀請他對講。（他所講的）《地持論》、《十地經》的名聲廣為流傳，所以（他的名聲）向東傳到海邊，向南到達淮河流域，聽過他講解的人沒有誰能與他相比。等到返回京城，住在光明寺，闡釋新穎獨特的見解，名聲一天比一天響亮。獻皇后去世后，（他）被召入宮中禪定。他的性格寬宏大量，風度莊嚴肅穆，因此使得僧人和俗人都推崇他，（他）是綱紀的維護者和領袖，經常承擔接待應對的任務，是賓客席上的佳話，是談論曠世才能的人，（這些）今天都看到了。大唐皇帝在位時，建造會昌寺，又召他擔任上座，安撫年長和年幼的人，有特別的功勞。貞觀年間翻譯佛經，又召他擔任證義。當時認為藏威（Shizangwei）氣度不凡，容貌舉止清秀莊嚴，可以擔任興善寺的住持。藏威（Shizangwei）深深懷著禮讓之心，用來開闢賢才之路，於是推薦藍田化感寺的閏法師。皇帝就按照他的話，舉薦稱讚閏法師。等到皇太子失去管束，便召他入宮，（為皇太子）受菩薩戒，第二天皇太子的病就好了。皇帝下令賞賜絹幾百段，衣服等也一樣。度化百姓三千人，並建造普光寺。不久又下敕令，是否可以遙受戒？藏威（Shizangwei）說，《地持論》中說，如果沒有戒師，發下弘大的誓願，可以得到菩薩戒。於是進獻論文，皇帝就用懺悔文讓藏威（Shizangwei）披讀。等到皇后生病，又請他入宮。皇后一直患有腰腿疾病，皇帝下令用轎子抬到寢殿受戒。施捨的物品非常多，都用來充作功德。到貞觀九年三月十八日，在會昌寺去世，享年六十九歲。哀悼之聲震動兩宮，弔唁贈送的物品接連不斷。皇帝下詔安葬在郊外西邊的嚴村，建造佛塔並繪製畫像。東宮詹事黎陽公于志寧為他撰寫碑文，可以在塔的地方看到。 釋神迥（Shishenjiong），姓田，是馮翊臨晉人。年幼時就聰慧過人，辭別親人出家。懷著遠大的志向，經歷各種艱難困苦。向海西一帶的人請教佛法，包括深奧的道理。廣泛地收集三藏經典，研究探索。 English version: Thereupon, he followed his own heart and immediately sent someone to escort him out. He walked about a hundred paces, looked back, and could no longer see him. After a long time, it dawned. He fled west to the Longshan area, making the pursuit of Dharma his mission. In the evening, he returned to the capital and practiced and received precepts at Jingshan Temple. After listening to various sutras and vinayas, he still felt that some points were unclear. He then went to Shandong, where various teachers vied to invite him for debates. The names of 'Bhumisparsha Sutra' (Dichilun) and 'Ten Stages Sutra' (Shidijing) became widely known. Therefore, his reputation spread east to the coast and south to the Huai River region. No one who had heard his explanations could compare to him. Upon returning to the capital, he resided at Guangming Temple, expounding new and unique insights, and his fame grew daily. After Empress Xian passed away, he was summoned to the palace for meditation. His character was magnanimous, and his demeanor was solemn, which caused both monks and laypeople to revere him. He was a maintainer of discipline and a leader, often undertaking the task of receiving guests. He was a celebrated figure at banquets and a person capable of discussing matters of great importance, as we see today. During the reign of the Great Tang Emperor, Huichang Temple was built, and he was again summoned to serve as the senior seat, comforting both the old and the young, with extraordinary merit. During the Zhenguan period, when translating scriptures, he was again summoned to serve as a certifier. At that time, it was believed that Shizangwei (藏威) possessed an extraordinary presence, and his appearance and demeanor were pure and solemn, making him suitable to be the abbot of Xingshan Temple. Shizangwei (藏威), deeply cherishing humility and courtesy, used it to pave the way for talented individuals, and thus recommended Dharma Master Run (閏法師) of Huaggan Temple in Lantian. The emperor followed his words and praised Dharma Master Run (閏法師). When the crown prince lost control, he was summoned to the palace to receive the Bodhisattva precepts, and the next day, the crown prince's illness was cured. The emperor ordered the bestowal of hundreds of bolts of silk, and clothing as well. He converted three thousand people and built Puguang Temple. Soon after, another edict was issued, asking whether it was possible to receive precepts remotely. Shizangwei (藏威) said, 'The Bhumisparsha Sutra (Dichilun) states that if there is no precept master, one can make a great vow and receive the Bodhisattva precepts.' He then presented a thesis, and the emperor had Shizangwei (藏威) read the repentance text. When the empress fell ill, he was again invited to the palace. The empress had long suffered from waist and leg ailments, and the emperor ordered her to be carried to the bedroom to receive precepts. Many offerings were made and used for meritorious deeds. On the 18th day of the third month of the ninth year of Zhenguan, he passed away at Huichang Temple at the age of sixty-nine. The mourning echoed through both palaces, and condolences and gifts were sent in succession. The emperor issued an edict to bury him in Yancun, west of the suburbs, and to build a pagoda and paint his portrait. Yu Zhining (于志寧), the Crown Prince's Chamberlain of Liyang, wrote the epitaph, which can be seen at the pagoda. Shishenjiong (釋神迥), whose surname was Tian (田), was from Linjin (臨晉) in Fengyi (馮翊). He was exceptionally intelligent from a young age and left his family to become a monk. He harbored great ambitions and endured various hardships. He sought Dharma from people in the Hexi (海西) region, including profound principles. He extensively collected and studied the Tripitaka.
【English Translation】 English version: Thereupon, he followed his own heart and immediately sent someone to escort him out. He walked about a hundred paces, looked back, and could no longer see him. After a long time, it dawned. He fled west to the Longshan area, making the pursuit of Dharma his mission. In the evening, he returned to the capital and practiced and received precepts at Jingshan Temple. After listening to various sutras and vinayas, he still felt that some points were unclear. He then went to Shandong, where various teachers vied to invite him for debates. The names of 'Bhumisparsha Sutra' (Dichilun) and 'Ten Stages Sutra' (Shidijing) became widely known. Therefore, his reputation spread east to the coast and south to the Huai River region. No one who had heard his explanations could compare to him. Upon returning to the capital, he resided at Guangming Temple, expounding new and unique insights, and his fame grew daily. After Empress Xian passed away, he was summoned to the palace for meditation. His character was magnanimous, and his demeanor was solemn, which caused both monks and laypeople to revere him. He was a maintainer of discipline and a leader, often undertaking the task of receiving guests. He was a celebrated figure at banquets and a person capable of discussing matters of great importance, as we see today. During the reign of the Great Tang Emperor, Huichang Temple was built, and he was again summoned to serve as the senior seat, comforting both the old and the young, with extraordinary merit. During the Zhenguan period, when translating scriptures, he was again summoned to serve as a certifier. At that time, it was believed that Shizangwei (藏威) possessed an extraordinary presence, and his appearance and demeanor were pure and solemn, making him suitable to be the abbot of Xingshan Temple. Shizangwei (藏威), deeply cherishing humility and courtesy, used it to pave the way for talented individuals, and thus recommended Dharma Master Run (閏法師) of Huaggan Temple in Lantian. The emperor followed his words and praised Dharma Master Run (閏法師). When the crown prince lost control, he was summoned to the palace to receive the Bodhisattva precepts, and the next day, the crown prince's illness was cured. The emperor ordered the bestowal of hundreds of bolts of silk, and clothing as well. He converted three thousand people and built Puguang Temple. Soon after, another edict was issued, asking whether it was possible to receive precepts remotely. Shizangwei (藏威) said, 'The Bhumisparsha Sutra (Dichilun) states that if there is no precept master, one can make a great vow and receive the Bodhisattva precepts.' He then presented a thesis, and the emperor had Shizangwei (藏威) read the repentance text. When the empress fell ill, he was again invited to the palace. The empress had long suffered from waist and leg ailments, and the emperor ordered her to be carried to the bedroom to receive precepts. Many offerings were made and used for meritorious deeds. On the 18th day of the third month of the ninth year of Zhenguan, he passed away at Huichang Temple at the age of sixty-nine. The mourning echoed through both palaces, and condolences and gifts were sent in succession. The emperor issued an edict to bury him in Yancun, west of the suburbs, and to build a pagoda and paint his portrait. Yu Zhining (于志寧), the Crown Prince's Chamberlain of Liyang, wrote the epitaph, which can be seen at the pagoda. Shishenjiong (釋神迥), whose surname was Tian (田), was from Linjin (臨晉) in Fengyi (馮翊). He was exceptionally intelligent from a young age and left his family to become a monk. He harbored great ambitions and endured various hardships. He sought Dharma from people in the Hexi (海西) region, including profound principles. He extensively collected and studied the Tripitaka.
百氏。年未及冠郁為鴻彩。雖廣融經論。而以大衍著名。至於所撰序引註解群經篇章銘論合四十餘卷。每於春初三月放浪巖阿。迄于夏首方還京邑。漁獵子史諷味名篇逸調橫馳。頗以此而懷簡傲也。兼以嘲謔豪傑辯調中外。陵轢倫右夸尚矜莊。京邑所推侯王揖仰。又以旬暇余隙遊歷省臺。預是文雄。通名謁對。或談敘儒史。或開悟玄宗。優遊自任。亦季世縱達之高僧也。故華壤英俊謂之諺曰。大論主釋迦迥法界多羅一時領。以其豎論之時必令五三人別難后乃總領通之故。懷斯目矣。大業十年召入禪定。尋又應詔請入鴻臚。為敷大論。訓開三韓諸方士也。貞觀三年。以正道所歸通務為則。遂擁錫庸蜀流化岷峨。道俗虔虔靡若風草。法流亹亹所至汪濊。以四年七日一日遷神於法聚寺。春秋六十五矣。四眾哀慟。悲其為法來儀未幾而終素懷莫展。益州官庶士俗。及以同舟列道。爭趨奔于葬所。素幢竟野香菸蔽空。萬計哀號聲動天地。于陞遷橋南焚之。遵遺令也。弟子玄察收其餘柩。以約秦中與同學玄究等。於終南山仙遊寺北。而繕塔焉。究為其文銘于塔所。空情貞抱。素志樂林泉。頗工篇什。時會精越學文。驚其藻銳也。未立而終。哀傷才府。
釋僧鳳。姓蕭氏。梁高其族祖也。曾祖懿梁侍中宣武王。大父軌梁明威將
【現代漢語翻譯】 現代漢語譯本：釋百氏（Shi Baishi）法師，未滿二十歲就已才華橫溢。雖然廣泛涉獵經論，但以精通大衍術而聞名。他所撰寫的序、引、註解等，涵蓋群經篇章銘論，共四十餘卷。每年春天三月，他都會在山巖水邊自由自在地遊玩，直到夏天才返回京城。他廣泛閱讀歷史典籍，吟詠名篇佳句，縱情馳騁，也因此有些自負。他喜歡嘲諷豪傑，辯論時縱橫捭闔，輕視同輩，誇耀自己，因此在京城備受推崇，連侯王都對他表示敬意。他還利用空閑時間遊歷各部門，與文人名士交往，遞名片拜訪。有時與他們談論儒家經典和歷史，有時開導他們領悟玄妙的佛理。他悠閒自在，是季世中一位灑脫的高僧。因此，中原地區的英俊之士用諺語稱讚他：『大論主釋迦（Shijia），迥法界多羅（Duoluo）一時領。』因為他在立論時，必定先讓五六個人分別提出疑問，然後才總領貫通，所以人們對他寄予這樣的期望。大業十年，他被召入宮中禪定。不久又應詔進入鴻臚寺，宣講大論，開導三韓各地的方士。貞觀三年，他認為正道應該歸於通達事務，於是帶著錫杖前往四川，在岷山一帶弘揚佛法。當地的僧俗百姓都非常虔誠，像風中的草一樣順從。佛法像流水一樣，所到之處都變得充滿生機。貞觀四年七月一日，他在法聚寺圓寂，享年六十五歲。四眾弟子都非常悲痛，哀嘆他爲了弘揚佛法而來，卻未能充分發揮自己的才能就去世了。益州的官吏、百姓，以及與他同船、同道的僧人，都爭相奔赴葬禮。白色的幡幢遮蔽了原野，香菸瀰漫了天空，數萬人哀號，聲音震動天地。在陞遷橋南火化了他，這是遵照他的遺囑。弟子玄察收集了他的遺骨，準備運到關中，與同學玄究（Xuanjiu）等人在終南山仙遊寺北建造佛塔。玄究為他撰寫了塔銘，讚揚他空寂的情懷和堅貞的操守，以及喜愛山林泉石的志向。他擅長詩文，當時文人雅士都驚歎他的文采。他英年早逝，令人哀傷文壇失去了一位才子。 釋僧鳳（Sengfeng）法師，姓蕭（Xiao）氏，是梁朝皇室的後裔。他的曾祖父蕭懿（Xiao Yi）是梁朝的侍中、宣武王。祖父蕭軌（Xiao Gui）是梁朝的明威將軍。
【English Translation】 English version: Master Shi Baishi, though not yet twenty, was already brimming with talent. While broadly versed in scriptures and treatises, he was particularly renowned for his mastery of the Great Expansion (Dayan) calculations. The prefaces, introductions, annotations, and other writings he composed, covering various scriptures, chapters, inscriptions, and essays, totaled over forty volumes. Every year in the third month of spring, he would freely roam among the rocks and streams, only returning to the capital city at the beginning of summer. He extensively read historical texts, recited famous poems and verses, and indulged in unrestrained pursuits, which led to a certain degree of pride. He enjoyed mocking heroes, engaging in debates with eloquence, belittling his peers, and boasting about himself. As a result, he was highly esteemed in the capital, with even princes and kings showing him respect. He also used his spare time to visit various government departments, interacting with prominent literary figures and presenting his name card. Sometimes he would discuss Confucian classics and history with them, and sometimes he would enlighten them with profound Buddhist principles. He was leisurely and self-assured, a distinguished monk of the late era. Therefore, the talented individuals of the Central Plains praised him with a proverb: 'The Great Treatise Master Shakya (Shijia), uniquely leads the Dharma realm of Tara (Duoluo) at one time.' This was because when he presented his arguments, he would always have five or six people raise questions separately before he comprehensively integrated and understood them, hence the expectations placed upon him. In the tenth year of the Daye era, he was summoned to the palace for meditation. Soon after, he was again summoned to the Honglu Temple to expound on the Great Treatise, enlightening the alchemists from the Three Hans. In the third year of the Zhenguan era, believing that the true path should lead to efficient administration, he traveled to Sichuan with his staff, propagating the Dharma in the Min Mountains. The local monks and laity were all very devout, obedient like grass in the wind. The Dharma flowed like water, bringing vitality wherever it went. On the first day of the seventh month of the fourth year of the Zhenguan era, he passed away at the Fajusi Temple, at the age of sixty-five. The fourfold assembly was deeply saddened, lamenting that he had come to propagate the Dharma but had passed away before fully realizing his potential. The officials and common people of Yizhou, as well as the monks who had traveled with him, all rushed to his funeral. White banners covered the fields, incense smoke filled the sky, and tens of thousands of people mourned, their voices shaking heaven and earth. He was cremated south of Shengqiao Bridge, in accordance with his will. His disciple Xuancha collected his remains, intending to transport them to Guanzhong and build a pagoda north of Xianyou Temple on Zhongnan Mountain with his fellow student Xuanjiu. Xuanjiu wrote the inscription for his pagoda, praising his empty heart and steadfast integrity, as well as his love for the mountains and streams. He excelled at poetry and prose, and the literary figures of the time were amazed by his talent. His early death was a great loss to the literary world. Master Sengfeng, whose surname was Xiao, was a descendant of the Liang dynasty's imperial family. His great-grandfather Xiao Yi was a courtier and the Prince Xuanwu of the Liang dynasty. His grandfather Xiao Gui was a general of the Mingwei in the Liang dynasty.
軍番禺侯。顯考長陳招遠將軍新昌守。鳳以族胄菁華風望高遠。置情恢廓立履標峻。昔在志學聰慧夙成。文翰曾映聲辯超挺。所制雜文百有餘首。冠出儒林識者咸誦。固得早登延譽令逸京皋。開皇之始僧粲法師。名重五都學周八藏。乃委心請道歸宗師傳。粲鑒其精爽美其器略。授以真乘。開十等之差。導以玄辯。疏八勢之位。鳳雅有幽度領覽無遺。勝氣邁于比肩。賦命懷於前達。時倫相顧曰。師逸功倍。聞之昔人。冰涼清厚。驗之今日。會隋煬負圖。歷試黃道。大業中歲駐蹕南郊。文物一盛千年罕及。欲以軍威帝業激動鬼神。乃高飾黃麾盛陳白羽。霜戈曜日武帳彌川。皂素列于朝堂。下敕曰。軍國有容華夷不革。尊主崇上遠存名體。資生通運理數有儀。三大懸于老宗。兩教立於釋府。條格久頒。如何抗禮。黃老士女承聲下拜。惟佛一宗相顧峙立。沙門明贍。率先答詔。具如別傳。然敕頻催。何為不禮。鳳為崇敬寺主。依例被追。乃擺撥直進。援引經論明不敬之理。僉詳贍鳳抗詔之儀。可謂蘭菊各擅其英華。竹柏互陳其貞節。不可削也。獻后云崩禪定斯構。下詔辟召。來萃道場相從講解。迄于暮齒。善綜引安機要。難問失緒顯論攸歸。貞觀中年釋門重闡。青田有穢白首斯興。非夫領括無由弘護。中書舍人杜正倫。下敕監
掌統詳管轄奏召。以為普集寺任。尋更右遷定水上座。綏䋙二寺無越六和。妙達眾心欣其仰止。年及從心更新誠致。縶維塵境放曠山林。言晤相諠終事畢矣。有岐州西山龍宮寺。遠來請講深幸素心。承彼北背曾巖南臨清渭石鏡耀日松蘿冒空暢悅幽情。即而依赴。大開法觀導引慧蹤。遂使道俗來蘇聞所未有。既而厚夜凄感。常志前言。悲谷增慨彌隆遐想。以其年暮月二十三日。因疾終於彼寺。春秋七十有七。初以疾極委臥。猶存弘法。精爽不移。乃力疾而起曰。妙法華經。最後言別。終須一釋用通累念。遂對眾開之。下坐怗然。奄爾神逝于岐州陳倉縣之龍宮寺。士俗官庶痛心疾首。喪我所天。悲夫陳跡昭穆安睹。乃遷靈于縣郭之北原。鑿窟處之。仍施白塔。苕然望表。遠近瞻屬無不涕零。有弟子法位。學聲早被。言晤清遠。以終天難補英聲易塵。匪假陳揚於何取則。乃于定水寺為建一碑程器萬古。其文左僕射燕公為制。惟鳳立性矜莊氣厲群伯。吐言爽朗晤涉奔隨。以般若為心田。以涅槃為意得。講法華經百有餘遍。制疏命的亦是一家。余諸經論待時而舉。初鳳之往西山。便留遺疏述其遠度。累以余緣。恰達彼寺因而不返。樂天知命何以加之。故其遺文后偈云。
苦哉黑闇女 樂矣功德天 智者俱不受 愚夫納
二邊 我奉能仁教 歸依彌勒前 愿闡摩訶衍 成就那羅延
釋道岳。姓孟氏。河南洛陽人也。家世儒學專門守業。九歲讀詩易孝經。聰敏強識卓異倫伍。父皓仕隋為臨淄令。治聲遠肅。有隱士西門義者。博物疏通肥遁巖谷。前後令召莫能致之。至是步自山阿來儀府舍。謂鈴下吏曰。西門義故謁。遽為吾白。即以事聞。令素仰高風。駭其萃止。延席曰。先生道扇三古德重四民。何能輕舉。義曰。吾自弱歲隱淪。于茲暮齒。誠不欲干遊人世。抱誠棄智。頃者吠聲既靜。則良政字民。五褲興謠兩岐成詠。有欣美化。故不以韜隱自私。敢敘斯事。令述其不逮。問其治術。對答若神。情兼明舉。乃命諸子紹續績曠岳略等。列于義前。令其顧指。義曰。府君六子。誠偉器也。自長而三。州縣之職。保家自若也。已下之三。其志遠其德高。業心神道求解言外。固非世局之所常談也。曠年十七遂得出家。操行貞固志懷明約。善大論及僧祇。深鏡空有。學徒百數。禪觀著績物務所高。即洛陽凈土明曠法師是也。岳十五出家。依僧粲法師為弟子。少樂學問經論是欣。及具篇禁更宗律部。指途持犯性不議非。而體貌魁美風操高厲。容止儼然不妄交於道俗。后習成論雜心於志念智通二師。備窮根葉辭義斯盡。有九江道尼者。創
【現代漢語翻譯】 二邊 我奉能仁（Śākyamuni，釋迦牟尼佛）教，歸依彌勒（Maitreya，未來佛）前，愿闡摩訶衍（Mahāyāna，大乘），成就那羅延（Nārāyaṇa，毗濕奴）。 釋道岳，姓孟氏，河南洛陽人。家世代為儒學，專門守業。九歲時就能讀詩經、易經、孝經，聰敏強識，卓異於同輩。他的父親孟皓在隋朝擔任臨淄令，以清廉的政績而聞名。有一位隱士名叫西門義，博學通達，隱居在山谷中，之前的縣令多次召請都未能請到。這時，西門義自己從山中走來，來到縣衙，對門衛說：『西門義前來拜見，請速速稟報。』門衛立刻將此事稟告了孟皓。孟皓一向仰慕西門義的高風亮節，驚訝於他的到來，設宴款待他說：『先生的道德風範可以追溯到三皇五帝時期，德行之高為四民所敬重，為何如此輕易地出山呢？』西門義回答說：『我從年輕時就開始隱居，至今已是暮年，實在不想干預世事，只想保持真誠，拋棄智巧。近來，聽到擾民的叫囂已經平息，您用良好的政策治理百姓，百姓歌唱五褲之謠，稱頌兩岐之詠，都欣喜于您的美德教化，所以我不敢爲了自己隱居而自私，冒昧地來敘述這些事情。』孟皓講述了自己的不足，詢問西門義治理地方的策略，西門義的回答如同神助，情理兼備，明察果斷。於是孟皓命令他的兒子們，繼續完成他未竟的事業，孟曠、孟岳等人，排列在西門義面前，聽從他的指點。西門義說：『府君的六個兒子，都是偉大的器才。從老大到老三，足以勝任州縣的官職，保家立業不成問題。至於老四以下的三位，他們的志向遠大，德行高尚，專注于精神層面的修養，探求解脫之道，這確實不是世俗之人所能理解的。』孟曠在十七歲時得以出家，操行貞潔堅定，志向明確簡約，精通《大論》和《僧祇》，深刻洞察空與有的道理。他的學徒有數百人，在禪觀方面成就顯著，受到人們的推崇。他就是洛陽凈土寺的明曠法師。道岳十五歲出家，依止僧粲法師為弟子，從小就喜歡學習經論。受具足戒后，更加專注于律部，以戒律為指導，持守戒律，從不議論是非。他體貌魁梧俊美，風度高尚嚴厲，舉止莊重嚴肅，不與道俗之人隨意交往。後來，他向志念智通二位法師學習《成實論》和《雜心論》，深入研究其根本和枝葉，窮盡其辭義。有一位九江的道尼，建立了...
【English Translation】 Two Extremes I rely on the teachings of Śākyamuni (the able sage), I take refuge before Maitreya (the future Buddha), I vow to expound the Mahāyāna (the Great Vehicle), and to achieve the power of Nārāyaṇa (Vishnu). 釋道岳 (Shì Dàoyuè), whose surname was 孟 (Mèng), was a native of Luoyang in Henan province. His family had been scholars for generations, specializing in Confucianism. At the age of nine, he could read the Book of Poetry, the Book of Changes, and the Classic of Filial Piety. He was intelligent, had a strong memory, and was outstanding among his peers. His father, 孟皓 (Mèng Hào), served as the magistrate of Linzi during the Sui dynasty, and was known for his incorruptible administration. There was a recluse named 西門義 (Xīmén Yì), who was erudite and lived in seclusion in the mountains. Previous magistrates had repeatedly summoned him, but to no avail. At this time, 西門義 (Xīmén Yì) himself came down from the mountains to the magistrate's office and said to the gatekeeper, '西門義 (Xīmén Yì) has come to pay his respects, please report this immediately.' The gatekeeper immediately reported this to 孟皓 (Mèng Hào). 孟皓 (Mèng Hào) had always admired 西門義 (Xīmén Yì)'s noble character and was surprised by his arrival. He held a banquet to entertain him and said, 'Sir, your virtue can be traced back to the Three Sovereigns and Five Emperors, and your high moral character is respected by all the people. Why have you come out of seclusion so easily?' 西門義 (Xīmén Yì) replied, 'I have been living in seclusion since I was young, and now I am old. I really do not want to interfere in worldly affairs, but only want to maintain sincerity and abandon cunning. Recently, I heard that the clamor of disturbing the people has subsided, and you are governing the people with good policies. The people sing the Five Pants Song and praise the Two Branches Poem, all rejoicing in your virtuous teachings. Therefore, I dare not be selfish in my seclusion and venture to narrate these things.' 孟皓 (Mèng Hào) described his shortcomings and asked 西門義 (Xīmén Yì) about the strategies for governing the region. 西門義 (Xīmén Yì)'s answers were like divine assistance, combining reason and emotion, and being clear and decisive. Therefore, 孟皓 (Mèng Hào) ordered his sons to continue his unfinished work. 孟曠 (Mèng Kuàng), 孟岳 (Mèng Yuè), and others were arranged in front of 西門義 (Xīmén Yì) to listen to his instructions. 西門義 (Xīmén Yì) said, 'The six sons of the magistrate are all great talents. From the eldest to the third, they are sufficient to hold positions in the prefectures and counties, and it is no problem for them to protect their families and establish their careers. As for the three younger ones, their aspirations are lofty, their virtues are high, and they are focused on spiritual cultivation, exploring the path to liberation, which is indeed not something that worldly people can understand.' 孟曠 (Mèng Kuàng) was able to become a monk at the age of seventeen, his conduct was chaste and firm, and his aspirations were clear and concise. He was proficient in the Great Treatise and the Saṃghika, and deeply understood the principles of emptiness and existence. He had hundreds of students, and his achievements in meditation were remarkable, and he was highly respected. He was 明曠 (Míng Kuàng), the Dharma Master of Pure Land Temple in Luoyang. 道岳 (Dàoyuè) became a monk at the age of fifteen, and followed Dharma Master 僧粲 (Sēng Càn) as his disciple. From a young age, he liked to study the scriptures and treatises. After receiving the full precepts, he focused more on the Vinaya, using the precepts as a guide, upholding the precepts, and never discussing right and wrong. He was tall and handsome, with a noble and strict demeanor, and his behavior was solemn and serious, and he did not casually associate with people of the secular world. Later, he studied the Tattvasiddhi Śāstra and the Abhidharma-hṛdaya with Dharma Masters 志念 (Zhìniàn) and 智通 (Zhìtōng), deeply studying their roots and branches, and exhausting their meanings. There was a Daoist nun from Jiujiang who founded...
弘攝論海內知名。以開皇十年至自楊都來化京輦。親承真諦業寄傳芳。岳因從受法。日登深解。以眾聚事擁。惟其廢習。將欲棲形太白服業倫貫。時太白寺慧安者。倜儻多知世數闊達。方丈一字方寸千文。醫術有工經道偏練。日行四百相同夸父。世俗所謂長足安是也。岳友而親之。便往投造告所懷曰。毗曇成實學知非好。攝大乘論誠乃清微。而傳自尼公。聽受又鮮。今從物化精益無從。中路徘徊伊何取適。昔天親菩薩作俱舍論。真諦譯之。初傳此土。情寄於此耳。安曰。愿聞其志。岳曰。余前學群部。悉是古德所傳。流味廣周未盡於後。惟以俱舍無解。遂豈結于當來耶。安曰。志之不奪。斯業成矣。后住京師明覺寺。閉門靜故尋檢論文。自讀其詞仍洞其義。一習五載不出住房。惟除食息初無閑暇。遂得釋然開發了通弘旨。至於外義伏文。非疏莫了。承三藏本義並錄在南方。思見其言。載勞夢寢。乃重賂遺南道商旅。既憑顧是重。所在追求。果於廣州顯明寺。獲俱舍疏本並十八部記。並是凱師筆跡。親承真諦口傳。顯明即凱公所住寺也。得此疏本欣戴仰懷。諷讀沉思忘于寢食。乃重就太白卒其先志。于即慶弔絕緒尋繹追功。口腹之累惟安供給。時穀食不豐菜色相顧。安庶事經營令無匱乏。綿歷歲序厥志彌隆。內慚諸己。
乃謝安曰。岳今至愚為累獨學成譏。輒不量力欲悕非分。一不可也。食為民本名作實賓。茍求虛譽遂勞同志。二不可也。斯過弘矣。誠可退跡浮浮。更勞重累。則不可也。安曰。功業將成幸無異志。嘉會難再無思別慮。復延兩載方始出山。乃以己所尋知。將開慧業。游諸講肆清論莫窮。大業八年被召住大禪定道場。今所謂大總持寺是也。時年三十有四。少齒登器莫匪先之。此時僧眾三百餘人。令聽風規互相推謝。岳以後至名重學不從師。雖欲播揚未之有許。時有同德沙門法常智首僧辯慧明等。併名稱普聞眾所知識。相為引重創為請主。岳撝謙藏器退辭師授。徒累清言終慚疏略。慧明等越席揚言曰。法師何辭耶。吾等情均水乳義結相成。掩德移機恐爽靈鑒。又人世飄寄時不再來幸不相累。岳顧諸意。正乃首登焉。遂以三藏本疏判通俱舍。先學後進潛心異論。皆曰。斯文詞旨宏密學爽師資。縱達一朝誠自誣耳。當伺其談敘得喪斯及矣。岳自顧請主虛宗初無怯憚。舉綱頓網大義斯通。雖諍論鋒臨而響應隨遣。眾咸不識其戶牖。故無理頓聯辭。由是名振學宗法筵繼席。歲舉賢良推師有寄。武德初年。從業藍谷化感寺側。巖垂乳水。岳往承之可得二升懸渧便絕。乃曰。吾無感也。故水輟流。遂以殘水寫渧下瀅中。一心念誦。日取
【現代漢語翻譯】 乃謝安說道：『岳現在如此愚鈍，只會連累大家，獨自學習反而招致批評。我實在是不自量力，想要追求不屬於自己的東西。這是絕對不行的。』第一點，糧食是百姓的根本，名聲只是實際的附屬品。如果只追求虛名，就會勞煩各位同仁。這是絕對不行的。』第二點，這件事太過誇大了。我確實應該退隱山林，但如果因此給大家增加負擔，那也是絕對不行的。』 謝安說：『功業即將完成，希望你不要改變志向。美好的機會難以再來，不要有其他的想法。』於是又推遲了兩年才出山。他用自己所領悟的知識，開始傳播佛法。遊歷于各個講堂，清談辯論沒有窮盡。大業八年（公元612年）被召住在大禪定道場，也就是現在的大總持寺。當時他三十四歲。年紀輕輕就身居要職，沒有人比他更早。當時寺里的僧眾有三百多人，讓他講解佛法，大家都互相推辭。岳因為是後來的，名聲又大，學問又沒有師承。即使想要弘揚佛法，也沒有人允許。當時有幾位志同道合的沙門，法常、智首、僧辯、慧明等人，他們都名聲在外，為大眾所熟知。他們互相推薦，共同推舉岳作為講法的主持人。岳謙虛謹慎，不顯露自己的才能，推辭說自己沒有老師的教導。但大家一直勸說，他最終還是感到慚愧。慧明等人離開座位，大聲說道：『法師為何推辭呢？我們的情誼如同水乳交融，道義結合，互相成就。掩蓋您的德行，改變主意，恐怕會辜負您的靈鑒。而且人生飄忽不定，機會不會再來，希望您不要推辭。』岳考慮到大家的誠意，最終答應擔任講法的主持人。於是用三藏的根本疏解來判通《俱舍論》。先學習的人和後進的人都潛心研究不同的觀點，都說：『這篇文章的詞句旨意宏大而精妙，如果學習沒有師承，即使一時通達，也只是自欺欺人罷了。』大家打算觀察他談論時的得失，再做評論。岳自認為是被大家推舉出來的主持人，心中沒有絲毫的膽怯。他舉起綱領，抓住要點，重要的義理都通達了。即使辯論的鋒芒逼近，他也能迅速地迴應。大家都不知道他的門徑。所以他的言辭沒有道理也能頓然貫通。因此他的名聲大振，成為學問的宗師，講法的座位接連不斷。每年推舉賢良，大家都認為老師是有所寄託的。武德初年（公元618年），他從藍谷化感寺旁邊，那裡巖石上垂下乳狀的水滴。岳前去承接，剛得到兩升，水滴就停止了。於是他說：『我沒有感應啊。』所以水才停止流動。於是他用剩下的水寫下水滴，放在清澈的水中，一心念誦，每天取用。
【English Translation】 Then Xie An said, 'Yue is now so foolish that he will only burden everyone, and studying alone will only lead to criticism. I am truly overestimating myself, wanting to pursue something that does not belong to me. This is absolutely not acceptable.' First, food is the foundation of the people, and fame is only an attachment to reality. If one only pursues empty fame, it will trouble all colleagues. This is absolutely not acceptable.' Second, this matter is too exaggerated. I should indeed retire to the mountains, but if it adds to everyone's burden, that is also absolutely not acceptable.' Xie An said, 'The achievement is about to be completed, I hope you will not change your mind. Good opportunities are hard to come by again, do not have other thoughts.' So he postponed his departure from the mountain for another two years. He used his own understanding to begin spreading the Dharma. He traveled to various lecture halls, and his clear discussions and debates were endless. In the eighth year of the Daye era (612 AD), he was summoned to reside in the Great Chan Ding (Great Samadhi) Dojo, which is now the Da Zongchi Temple. At that time, he was thirty-four years old. At a young age, he held an important position, and no one was earlier than him. At that time, there were more than three hundred monks in the temple, and they asked him to explain the Dharma, but everyone declined each other. Yue, because he came later, had a great reputation, and his learning had no teacher's inheritance. Even if he wanted to promote the Dharma, no one allowed it. At that time, there were several like-minded Shamen (monks), Fachang, Zhishou, Sengbian, Huiming, etc., who were all well-known and known to the public. They recommended each other and jointly elected Yue as the host of the lecture. Yue was humble and cautious, not revealing his talents, and declined, saying that he had no teacher's teaching. But everyone kept persuading him, and he finally felt ashamed. Huiming and others left their seats and said loudly, 'Why does the Dharma Master decline? Our friendship is like water and milk, and our righteousness is combined to achieve each other. Covering up your virtue and changing your mind, I am afraid it will disappoint your spiritual insight. Moreover, life is fleeting, and opportunities will not come again, I hope you will not decline.' Yue considered everyone's sincerity and finally agreed to serve as the host of the lecture. So he used the fundamental commentary of the Tripitaka (Three Baskets) to judge and understand the Abhidharma-kosa. Those who studied first and those who came later devoted themselves to studying different views, and they all said, 'The words and meanings of this article are grand and subtle, if learning has no teacher's inheritance, even if one understands it for a while, it is only deceiving oneself.' Everyone planned to observe his gains and losses during the discussion, and then comment. Yue considered himself to be the host elected by everyone, and there was no timidity in his heart. He raised the outline, grasped the key points, and the important meanings were all understood. Even if the edge of the debate approached, he could respond quickly. Everyone did not know his path. Therefore, his words could suddenly connect even without reason. Therefore, his reputation was greatly shaken, and he became the master of learning, and the seats for lecturing were continuous. Every year, virtuous people were recommended, and everyone believed that the teacher had something to entrust. In the early years of the Wude era (618 AD), he was next to the Huagan Temple in Langu, where milky water droplets hung from the rocks. Yue went to receive it, and after receiving two liters, the water droplets stopped. So he said, 'I have no response.' So the water stopped flowing. So he used the remaining water to write down the water droplets and put them in the clear water, reciting with one heart, and taking it every day.
一升經六十日。患損方復。又至二年。以三藏本疏文句繁多學人研究難用詳覽。遂以真諦為本。余則錯綜成篇。十有餘年方勒成部。合二十二卷。減于本疏三分之二。並使周統文旨字去意留。兼著十八部論疏。通行於世。以為口實。又初平鄭國。有宗法師者。神辯英出時所異之。皇上延入內宮立三宗義。岳問以八正通局聖賢。后責才施無言以對。坐見其屈。乃告曰。京室學士談炫寔希。三宗之大於何自指。及高祖之世。欲使李道東移被于鳥服。度人授法盛演老宗。會貞觀中廣延兩教。時黃巾劉進喜創開老子。通諸論道。岳乃問以道生一二。徴據前後。遂杜默焉。岳曰。先生高視前彥。豈謂目擊取通乎。坐眾大笑而退。故岳之深解法相。傳譽京國矣。至六年秋八月。岳兄曠公從化。悲痛纏懷。徒屬慰曰。人皆有死。惟自裁抑。岳捫淚曰。同居火宅共溺愛流。生死未斷何得不悲。聞者議之。以為善居道俗之間也。貞觀初年。有梵僧波頗。在京傳譯。岳為眾舉。預其同例。頗聞善於俱舍。未始重之。謂人曰。此論本國學者之英華浮情。不敢措意。今言善者不有謬耶。因問以大義並諸異論。岳隨其慧解應答如流。頗曰。智慧人智慧人。不言此慧吾與爾矣。自爾情敦道術。厚密加恒。八年秋。皇太子召諸碩德集弘文館講義。岳廣
【現代漢語翻譯】 現代漢語譯本 一升經經過六十天。病情時好時壞。又過了兩年，因為三藏的原本疏文句繁多，學習的人研究起來感到難以使用和詳細查閱，於是以真諦（Paramārtha）的譯本為基礎，其餘的則加以綜合整理成篇。花了十多年時間才最終編成一部，共二十二卷，比原本的疏減少了三分之二。並且使內容周全完整，文字精煉而意義保留。同時還撰寫了十八部論疏，在世間流傳，作為講說的依據。另外，在初平年間（可能是指某個歷史時期），有個宗法師，他的神辯非常出色，當時的人都認為他與衆不同。皇上邀請他進入內宮，確立三宗的義理。岳法師問他關於八正道（aṣṭāṅgamārga）的貫通和侷限，以及聖賢的境界。後來宗法師被責問，因為才識不足而無言以對，眼看著他理屈詞窮。於是（宗法師）就說：『京城裡的學士談論玄理的人確實很少，三宗的宏大之處從何說起呢？』到了高祖（可能是指某個皇帝）在位的時候，想要讓李道東的學說傳播到邊遠地區，廣泛地傳授佛法，盛大地演說老子的學說。恰逢貞觀年間，廣泛地邀請兩教（佛教和道教）的人。當時有個叫劉進喜的黃巾道士，開始創立老子的學說，通曉各種論道之術。岳法師就問他關於『道生一二』的說法，引用前後的經典依據。於是劉進喜就沉默不語了。岳法師說：『先生您高看前人，難道認為親眼看到就能通曉嗎？』在座的人都大笑而退。所以岳法師對法相宗（Dharma-lakṣaṇa）的深刻理解，在京城裡廣為傳頌。到了貞觀六年秋八月，岳法師的哥哥曠公去世，他悲痛萬分。弟子們勸慰他說：『人都會有死，只有自我剋制才能減輕悲痛。』岳法師擦著眼淚說：『我們同住在火宅之中，共同沉溺於愛慾之流，生死輪迴沒有斷絕，怎麼能不悲傷呢？』聽到的人都議論說，他善於安住于道俗之間。貞觀初年，有個梵僧叫波頗（Papa），在京城翻譯佛經。岳法師被大家推舉，參與到翻譯的行列中。波頗聽說岳法師精通《俱舍論》（Abhidharmakośa），但並沒有重視他，對人說：『這部論是本國學者（指中國學者）的精華，但內容膚淺，不敢用心研究。現在說他精通，難道沒有謬誤嗎？』於是就問他關於《俱舍論》的大義以及各種不同的觀點。岳法師隨著他的理解，應答如流。波頗說：『真是智慧人，真是智慧人！我不吝惜我的智慧，都傳授給你了。』從此以後，波頗對道術更加重視，關係更加密切。貞觀八年秋，皇太子召集各位有學問的人，在弘文館講義。岳法師廣泛地
【English Translation】 English version The 'One Ascending' Sutra lasted for sixty days. The illness fluctuated. After another two years, because the original commentaries of the Tripiṭaka (sānzàng, 三藏) were verbose and difficult for scholars to study and examine in detail, he based it on the translation of Paramārtha (zhēndì, 真諦), and integrated the rest into a complete work. It took more than ten years to finally compile a volume of twenty-two chapters, reducing it by two-thirds compared to the original commentary. Moreover, it ensured that the content was comprehensive and complete, the text was concise, and the meaning was retained. At the same time, he also wrote eighteen commentaries on treatises, which circulated in the world as a basis for preaching. In addition, during the Chuping era (chūpíng, 初平) (possibly referring to a historical period), there was a Dharma Master Zong (zōng fǎshī, 宗法師) whose eloquence was outstanding, and people at the time considered him extraordinary. The emperor invited him into the inner palace to establish the doctrines of the Three Schools. Dharma Master Yue (yuè fǎshī, 岳法師) asked him about the thorough understanding and limitations of the Eightfold Path (aṣṭāṅgamārga, bāzhèngdào, 八正道), as well as the realm of sages and worthies. Later, Dharma Master Zong was questioned and was speechless due to his lack of knowledge, and he was seen to be at a loss for words. So (Dharma Master Zong) said: 'There are indeed very few scholars in the capital who discuss metaphysics. Where does the greatness of the Three Schools come from?' When Emperor Gaozu (gāozǔ, 高祖) (possibly referring to a certain emperor) was in power, he wanted to spread Li Daodong's (lǐ dàodōng, 李道東) teachings to remote areas, widely teach the Dharma, and grandly expound Lao Tzu's (lǎozǐ, 老子) teachings. Coincidentally, during the Zhenguan era (zhēnguān, 貞觀), a Yellow Turban Taoist named Liu Jinxi (liú jìnxi, 劉進喜) began to create Lao Tzu's teachings and was proficient in various theories of Taoism. Dharma Master Yue then asked him about the statement 'Tao produces one and two,' citing the classical basis before and after. As a result, Liu Jinxi remained silent. Dharma Master Yue said: 'Sir, you look highly upon your predecessors. Do you think that you can understand it just by seeing it with your own eyes?' Everyone present laughed and left. Therefore, Dharma Master Yue's profound understanding of the Dharma-lakṣaṇa (fǎxiàng, 法相) school was widely praised in the capital. In the autumn of the sixth year of Zhenguan, Dharma Master Yue's elder brother, Duke Kuang (kuàng gōng, 曠公), passed away, and he was filled with grief. His disciples comforted him, saying: 'Everyone will die. Only self-restraint can alleviate grief.' Dharma Master Yue wiped away his tears and said: 'We live together in a burning house, drowning together in the stream of desire. The cycle of birth and death has not been cut off. How can we not be sad?' Those who heard it commented that he was good at dwelling between the path of the clergy and the laity. In the early years of Zhenguan, there was a Brahmin monk named Papa (bōpō, 波頗) who was translating Buddhist scriptures in the capital. Dharma Master Yue was recommended by everyone to participate in the translation. Papa had heard that Dharma Master Yue was proficient in the Abhidharmakośa (jùshèlùn, 俱舍論), but he did not pay much attention to him, saying to others: 'This treatise is the essence of scholars in this country (referring to Chinese scholars), but the content is superficial and I dare not study it carefully. Now to say that he is proficient, is there no mistake?' So he asked him about the great meaning of the Abhidharmakośa and various different viewpoints. Dharma Master Yue answered fluently according to his understanding. Papa said: 'Truly a wise man, truly a wise man! I do not begrudge my wisdom and will impart it all to you.' From then on, Papa paid more attention to the Taoist arts, and their relationship became closer. In the autumn of the eighth year of Zhenguan, the Crown Prince summoned all the learned people to give lectures at the Hongwen Pavilion (hóngwénguǎn, 弘文館). Dharma Master Yue widely
開衢術。延對諸賓。酬接覆卻神旨標被。太子顧曰。何法師。若此之辯也。左庶子杜正倫曰。大總持寺道岳法師也。法門軌躅學觀所宗。太子曰。皇帝為寡人造寺廣召名德。而此上人猶未受請何耶。倫曰。虞舜存許由之節。夏禹順伯成之志。彼乃俗流。猶從矯逸。況方外之士。棄名之人。臣輒從其所好耳。乃下令曰。今可屈知寺任。允副虛襟。岳動容辭曰。皇帝深惟固本。歸誠種覺。所以考茲福地建此仁祠。廣召無諍之僧。用樹無疆之業。貧道識量未弘德行無紀。今蒙知寺任誠所不安。愿垂含恕。敢違恩旨。屢辭不免。遂住普光。以貞觀十年春二月構疾彌留。諸治無效。春坊中使相望于路。遂卒于住寺。春秋六十九。皇太子令曰。普光寺上座。喪事所資取給家令。庶使豐厚無致匱約。仍贈帛及時服衣等。俄而有敕。復公給葬儀。送于郊南杜城之西隅。岳弟明略。身長七尺三寸。十九出家。志懷遠悟容儀清肅。特善涅槃。學人從集有聲京洛。住東洛天宮寺。貞觀九入年朝奉慰。時四海令達總集帝京。惟岳及略。連支比曜。時共美之。及事緣將了。言歸東夏。岳惘然曰。吾同氣四人。並先即世。唯余與爾相顧猶影。自曠師沒後。心常怏怏。恐藤鼠交侵欻然長逝。異生難會可不思耶。吾行年耄矣。其能久乎。集會又難。爾其
且止。因斯便住。恰至明春岳便辭世。略之銜疚。痛鐘纏結帶疾還寺。以十二年卒于所住。春秋六十七矣。
釋功迥。姓邊。汴州浚儀人。年六歲便思出家。慈親口授觀音經。累月而度。自此專訓經法。九歲而送在寺。年十六舍俗服志願山居。因入泰岳苦心忘倦。年二十五。便事弘法師。私自惟曰。拱默山林。乃是一途獨善。至於道達矇瞽維持余寄。非化誘不弘。住汴州惠福寺。昔在山中。十地勝鬘已曾講解。及游城邑人有知者勸而說之。遂因闡揚。諸經論等亦備敷說。晚以法華特為時要。便撰疏五卷。鎮常弘演。前後五十餘遍。每至藥草品天必降雨。故其幽誠徴感為若此也。其佛地般若制疏並講。津濟後學。聲滿東川。又撰無性攝論疏。厥功始成。奄然長往本寺。年六十六。余聞之行人。曰。其人少欲自節。衣布坐茅。所獲利祿隨時散盡。房無柜篋四壁廓然。未終之前。異香靈光至所住室二夜四至。自睹嘉相。門人同美。迥曰。愿乘此瑞往生樂土。因不食二十日而終。所飲井水終旦泉竭。殯經數日水方復舊。道俗悲涼。通感若此。
釋神照。姓淳于。汴州中牟人。年九歲。隋亂眷屬凋亡。惟母及身。萍流無托。未幾母崩。投造無詣。朝求木實夕宿尸所。行往見之莫不下泣。年十二。投尉氏明智律師而出
【現代漢語翻譯】 現代漢語譯本： 停止吧。因此就在這裡住下。恰好到了第二年春天，岳就去世了。略之心中充滿愧疚，帶著疾病返回寺廟，十二年後在所住的地方去世，享年六十七歲。 釋功迥（Shì Gōng Jiǒng），俗姓邊（Biān），是汴州浚儀（Biànzhōu Jùnyí）人。六歲時就想出家，慈愛的母親口頭傳授他《觀音經》（Guānyīn Jīng），幾個月就背誦下來了。從此專心學習經法。九歲時被送到寺廟。十六歲時捨棄世俗的裝束，立志隱居山林。因此進入泰岳（Tài Yuè），刻苦修行，忘記疲倦。二十五歲時，便跟隨弘法師（Hóngfǎ Shī）學習。他私下裡認為，默默地隱居山林，只是一種獨自修善的方式。至於通達佛理，開啓蒙昧，維持佛法命脈，並非教化誘導不能弘揚。於是住在汴州惠福寺（Biànzhōu Huìfú Sì）。過去在山中時，他就已經講解過《十地經》（Shí Dì Jīng）和《勝鬘經》（Shèngmán Jīng）。等到遊歷城邑時，有人知道這件事，勸他講解。於是他就開始闡揚佛法，各種經論等也都詳細解說。晚年特別以《法華經》（Fǎhuá Jīng）為當時的要務，便撰寫了疏解五卷，經常弘揚演說，前後五十多遍。每次講到《藥草喻品》（Yàocǎo Yù Pǐn）時，天上必定降雨。所以他虔誠的心意感應如此。他還撰寫了《佛地經》（Fó Dì Jīng）和《般若經》（Bōrě Jīng）的疏解並進行講解，幫助後來的學人，聲名傳遍東川（Dōng Chuān）。又撰寫了《無性攝論》（Wú Xìng Shè Lùn）的疏解，剛剛完成，就在本寺安然去世，享年六十六歲。我從行人那裡聽說，這個人從小就寡慾自律，穿布衣，坐茅草，所獲得的利益都隨時散盡。房間里沒有櫃子箱子，四壁空空蕩蕩。臨終之前，異香和靈光來到他所住的房間，兩夜四次。他親自看到了吉祥的景象，門人也都讚美。功迥（Gōng Jiǒng）說：『愿乘此祥瑞往生極樂凈土。』因此不吃東西二十天而去世。他所飲用的井水，整天泉水枯竭，殯葬幾天後，泉水才恢復原樣。道俗之人悲傷，普遍感應如此。 釋神照（Shì Shénzhào），俗姓淳于（Chúnyú），是汴州中牟（Biànzhōu Zhōngmù）人。九歲時，隋朝戰亂，眷屬凋零，只剩下母親和他自己，像浮萍一樣漂流無所依靠。沒過多久，母親去世，投靠無門，早上尋找木頭的果實充飢，晚上睡在屍體旁邊。路人看到，沒有不流淚的。十二歲時，投靠尉氏（Wèishì）的明智律師（Míngzhì Lǜshī）而出家。
【English Translation】 English version: Enough. Stay here because of this. It happened that Yue passed away the following spring. Lüe was filled with remorse, returned to the temple with illness, and passed away in his residence after twelve years, at the age of sixty-seven. Shì Gōng Jiǒng (釋功迥, personal name), whose surname was Biān (邊, surname), was a native of Jùnyí (浚儀, place name) in Biànzhōu (汴州, place name). At the age of six, he desired to become a monk. His loving mother orally taught him the Guānyīn Jīng (觀音經, Avalokitesvara Sutra), which he memorized in a few months. From then on, he devoted himself to studying the scriptures. At the age of nine, he was sent to a temple. At the age of sixteen, he abandoned worldly attire and vowed to live in seclusion in the mountains. Therefore, he entered Tài Yuè (泰岳, Mount Tai), cultivating diligently and forgetting fatigue. At the age of twenty-five, he served under the Dharma Master Hóngfǎ (弘法師, Dharma Master Hongfa). He privately thought to himself, 'Silently dwelling in the mountains is only a way of self-cultivation. As for understanding the Dharma, enlightening the ignorant, and maintaining the lifeline of Buddhism, it cannot be promoted without teaching and guidance.' So he resided in Huìfú Sì (惠福寺, Huifu Temple) in Biànzhōu (汴州, place name). In the past, while in the mountains, he had already lectured on the Shí Dì Jīng (十地經, Ten Stages Sutra) and the Shèngmán Jīng (勝鬘經, Śrīmālādevī Siṃhanāda Sūtra). When he traveled to the cities, someone who knew about this encouraged him to lecture. So he began to expound the Dharma, and he also explained various scriptures and treatises in detail. In his later years, he especially regarded the Fǎhuá Jīng (法華經, Lotus Sutra) as the most important thing at the time, so he wrote a commentary in five volumes, which he often promoted and lectured on, more than fifty times in total. Every time he lectured on the Yàocǎo Yù Pǐn (藥草喻品, Chapter on the Parable of the Medicinal Herbs), it would surely rain from the sky. Therefore, his sincere intention was so responsive. He also wrote commentaries on the Fó Dì Jīng (佛地經, Buddhahood Sutra) and the Bōrě Jīng (般若經, Prajñā Sutra) and lectured on them, helping later scholars, and his reputation spread throughout Dōng Chuān (東川, place name). He also wrote a commentary on the Wú Xìng Shè Lùn (無性攝論, Asaṅga's Mahāyānasaṃgraha), and just as he had completed it, he passed away peacefully in his temple, at the age of sixty-six. I heard from travelers that this person was frugal and self-disciplined from a young age, wearing cloth clothes and sitting on straw mats, and he would distribute all the benefits he received at any time. There were no cabinets or boxes in the room, and the four walls were empty. Before his death, strange fragrances and spiritual lights came to his residence, four times over two nights. He personally saw the auspicious signs, and the disciples all praised them. Gōng Jiǒng (功迥, personal name) said, 'May I take advantage of this auspicious omen to be reborn in the Pure Land of Ultimate Bliss.' Therefore, he passed away after not eating for twenty days. The well water he drank from was exhausted all day long, and the spring water only returned to normal after several days of burial. The monks and laypeople were saddened, and the universal response was like this. Shì Shénzhào (釋神照, personal name), whose surname was Chúnyú (淳于, surname), was a native of Zhōngmù (中牟, place name) in Biànzhōu (汴州, place name). At the age of nine, during the Sui Dynasty war, his family members were scattered and perished, leaving only his mother and himself, drifting like duckweed without support. Before long, his mother passed away, and he had no one to turn to. In the morning, he would look for wooden fruits to fill his stomach, and at night he would sleep next to the corpse. Passersby who saw him could not help but weep. At the age of twelve, he sought refuge with the Vinaya Master Míngzhì (明智律師, Vinaya Master Mingzhi) of Wèishì (尉氏, place name) and became a monk.
家焉。於時載揚律藏。學徒雲集。宇內初定糇粒未充。照巡村邑負糧周給。年經六祀勞而無倦。供眾之暇。夜講法華勝鬘經。雖久人無知者。受其聽律每發奇思。前學之流驚其迥悟。又往鄴下休法師聽攝大乘論。一遍無遺。講散辭還。休送出寺。學門怪異。休顧曰。斯是河南一遍照也。後生領袖。爾其知之。又往許州空法師所聽雜心論。才始八卷。為師疾而返。后因遂講之。初后通冠。時人語曰。河南一遍照。英聲不徒召。爾後涅槃華嚴成實雜心。隨機便講曾不辭退。又造像數百鋪。寫經數千卷。任緣便給不為藏蓄。新譯能斷金剛般若初至。披讀尋括。詞義似少一行。遂以情測注。及后其本果與符同。時咸訝其思力也。貞觀中遘疾逾久。而戒行無玷。卒于安業本寺。春秋五十有九。初平素日。一狗將養所住恒隨。及鄰大漸長號哀厲。通宵向本出家寺。往返二百餘里。繞寺號呼以告。彼眾素不知也。兇問后至方委狗徴。及曙還返安業。掩坎之後長眠流淚不食而殂。
釋道杰。姓楊。其先弘農。漢太尉震之後也。苗裔復居河東安邑之鳴條焉。天懷穎發廓然物表。年才小學便就外傅。教以書計典籍。粗知大略。然以宿植德本。情厭俗塵。父母留戀抑奪不許。開皇十一年。歲將冠肇。垂翼東飛。投聞喜橫水窟。真瑩法師
【現代漢語翻譯】 現代漢語譯本：他安家於此。當時正值弘揚律藏，學徒雲集。天下初定，糧食還未充足，道照便巡視村莊，揹負糧食賙濟眾人。歷經六年，勞累而不覺疲倦。在供養大眾的閑暇之餘，夜晚講解《法華經》和《勝鬘經》。雖然時間很久，但人們並不瞭解他。聽他講解戒律的人，常常發出奇特的見解，之前的學子們都驚歎於他的遠見卓識。他又前往鄴下，向休法師聽講《攝大乘論》，一遍就全部領會。講習完畢辭別返回時，休法師送他出寺。學門的人感到奇怪，休法師回頭說：『這位是河南的一遍照，是後輩學者的領袖，你們要知道啊。』他又前往許州，向空法師聽講《雜心論》，才聽了八卷，因為空法師生病而返回。後來因此就開始講解此論，從頭到尾貫通。當時的人說：『河南一遍照，英名並非虛傳。』此後，《涅槃經》、《華嚴經》、《成實論》、《雜心論》，他都隨機應變地講解，從不推辭。他還建造佛像數百鋪，抄寫經書數千卷，隨緣佈施，不為自己收藏。新翻譯的《能斷金剛般若經》剛到，他翻閱研讀，覺得詞義好像少了一行，於是憑藉自己的理解進行註釋。等到後來的原本到來，果真與他所註釋的相同。當時的人都驚歎他的思考能力。貞觀年間，他患病很久，但戒行沒有絲毫污點，最終在安業本寺圓寂，享年五十九歲。道照平時養了一條狗，一直跟隨他居住。等到鄰居去世，狗就大聲哀嚎，整夜朝著道照出家的寺廟，往返二百多里，繞著寺廟號叫，以此告知寺廟裡的僧眾，但他們平時並不知道這件事。等到報喪的人來了之後，才知道狗的徵兆。天亮后，狗返回安業寺，在道照的墳墓前長眠流淚，不吃不喝而死。 釋道杰，姓楊，他的祖先是弘農人，是漢朝太尉楊震的後代。他的後代又居住在河東安邑的鳴條。道杰天資聰穎，氣度恢弘，超凡脫俗。年幼時就跟隨老師學習，老師教他書寫、計算和典籍，他粗略地瞭解了大概。但他因為前世積累的德行，厭惡世俗的塵埃。他的父母留戀他，強行阻止他不讓他出家。開皇十一年，道杰將要成年，便像鳥兒一樣展翅東飛，投奔聞喜橫水窟的真瑩法師。
【English Translation】 English version: He settled down here. At that time, the Vinaya Pitaka was being promoted, and disciples gathered in large numbers. The country had just been stabilized, and food was not yet sufficient. Dao Zhao patrolled the villages, carrying grain to provide for everyone. He spent six years, working tirelessly without fatigue. In his spare time after providing for the community, he lectured on the 'Lotus Sutra' and the 'Shrimala Sutra' at night. Although it had been a long time, people did not understand him. Those who listened to his lectures on the precepts often expressed extraordinary insights, and previous scholars were amazed by his foresight. He also went to Ye Xia to listen to Dharma Master Xiu's lectures on the 'Mahayana-samgraha,' understanding it completely after just one reading. When he finished his studies and bid farewell, Dharma Master Xiu saw him off from the temple. The students were surprised, and Dharma Master Xiu turned around and said, 'This is Yi Bian Zhao from Henan, a leader of the younger generation of scholars. You should know that.' He also went to Xuzhou to listen to Dharma Master Kong's lectures on the 'Abhidharma-samuccaya,' but only heard eight volumes before returning due to Dharma Master Kong's illness. Later, he began to lecture on this treatise, understanding it from beginning to end. People at the time said, 'Yi Bian Zhao of Henan, his reputation is not in vain.' Thereafter, he lectured on the 'Nirvana Sutra,' 'Avatamsaka Sutra,' 'Tattvasiddhi Shastra,' and 'Abhidharma-samuccaya,' adapting his teachings to the audience and never refusing. He also built hundreds of images of the Buddha and copied thousands of sutras, giving them away freely without hoarding them for himself. When the newly translated 'Vajracchedika Prajnaparamita Sutra' arrived, he read and studied it, feeling that a line seemed to be missing in the text. So, he annotated it based on his own understanding. When the original text later arrived, it turned out to be exactly the same as his annotation. People at the time were amazed by his ability to think. During the Zhenguan era, he suffered from illness for a long time, but his observance of the precepts was without blemish. He finally passed away at Anyebensi Temple at the age of fifty-nine. In his daily life, Dao Zhao kept a dog that always followed him. When a neighbor passed away, the dog howled loudly, heading towards the temple where Dao Zhao had become a monk, traveling back and forth over two hundred li, circling the temple and howling to inform the monks, but they did not know about this normally. Only after the messenger arrived did they understand the dog's omen. At dawn, the dog returned to Anyebensi Temple, lay down in front of Dao Zhao's grave, wept, and died without eating or drinking. 釋道杰 (Shi Daojie), whose surname was 楊 (Yang), his ancestors were from 弘農 (Hongnong), descendants of 楊震 (Yang Zhen), the Grand Commandant of the Han Dynasty. His descendants later resided in 鳴條 (Mingtiao) in 安邑 (Anyi), 河東 (Hedong). Daojie was intelligent and had a broad-minded, extraordinary demeanor. At a young age, he began to study with a teacher, who taught him writing, arithmetic, and classical texts. He gained a rough understanding of these subjects. However, due to the merits he had accumulated in previous lives, he detested the dust of the secular world. His parents were attached to him and forcibly prevented him from leaving home to become a monk. In the eleventh year of the Kaihuang era, as Daojie was about to come of age, he spread his wings and flew east, seeking refuge with Dharma Master Zhenying at Hengshui Cave in Wenxi.
。瑩鑒其高拔即而剃落。尋與受具令學涅槃等經。性凈修明聞持鏡曉。后往峴頭山誦法華經月便度深。自惟曰。經不云乎。寧願少聞多解義味。欲得通要必俟博游。開皇十四年。往青州何記論師所。聽采成實。才涉二年功高四載。記顧曰。吾子形貌傀偉請對有方。學淺而思遠。吾論其興矣。儻子存於始卒。吾當誨而不倦。無幾而記遷化。遂爾周流齊土。時有奘寂安藝。並號哲人。從之受道多識前令。又往倉冀魏念二論師所。聽毗曇論。又于清河道向汲郡洪該所。俱聽成實。始末四載。傾窮五聚。乃上下搜求。以問法主。每令該公延頸長息。嘗定該義曰。論云。惟一苦受而有三差。此文非謂以一行苦名為苦受而隨情說三受。正以於一苦受而隨情說三受。此是經部師計。而拔摩述以為宗。可不爾耶。該曰然。杰曰。若使果起酬因說苦受為樂受。亦可因成感果說惡業為善業。若言善業感樂果善業非惡業。亦可樂受酬善因樂受非苦受。若言樂受酬善因而體即苦受。亦可善業感樂果而體即惡業。若言惟是一苦受隨情說妄樂。亦可惟是一惡業隨情說妄善。此中多句。終是一妨。遠取伏意。覆卻例決。該於時茫然曰。此中須解聽。后私室便曰。子有拔群之亮。難與言也。吾老矣。弘興論道其在子乎。由是門人胥伏。開皇十九年。自衛
適鄴。聽休法師攝論。又于洪律師所聽四分。略知戶牖。意在小論。將事東行。屬隨漢王召滄州志念河間法楞長弘並部。忽遇斯際即往從之。聽仰迦延讀婆沙論。首尾三載頗極窮通。曾難念論師曰。若觸空非觸入處者。亦應識空非識住處。若以識非分是識住處者。亦應觸非分是觸入處。於時念公但含笑直視竟不通之。其論道迅猛皆此類也。然以先功小學。意為弘顯大乘。仁壽二年。又依楞法師聽十地等論。爾時法門大敞。宗師云結。智景大論。十力攝乘。兩達涅槃。舜龕律部一期總萃。並晉中興。乃歷游講肆觀略同異。凡經六載咸陳難擊。故并州語曰。大頭杰難人殺。然其例並雖少。而一徴一責能令流汗。文帝崩晉陽逆節。便還故里講阿毗曇心。又講地持各五六遍。自惟曰。徒事言說心路蒼范。至於起慧非定不發。遂停講往麻谷。依真慧禪師學坐。思擇念慧深入緣起。慧嘆曰。常為法師等一從名教難偃亂流。如何始習便能住想。豈非宿習所致耶。后依成實安般念處。兩夕專想觀解大明。便謂神素法師曰。昨試依論文安般念觀。境界極明而氣逼上心。坐不安席。欲除此患終須教遣。請撰諸經安般同異。編為次第。將依遣滯。素乃取婆沙成實龍樹蘭若諸部。明十六特勝六種安般之相。以示之。即依修習。更逾明凈。又往麻
【現代漢語翻譯】 適鄴（地名）。聽休法師講《攝大乘論》。又在洪律師處聽講《四分律》，略微瞭解了門徑。本打算研究《小論》，準備前往東方。恰逢漢王召集滄州的志念（僧人名），河間的法楞（僧人名），長弘（僧人名）等前往并州。我便前往跟隨他們，聽仰迦延（僧人名）講解《婆沙論》。三年時間裡，我竭力研究通透。我曾質問念論師說：『如果觸空不是觸入處，那麼識空也應該不是識住處。如果因為識的非分是識住處，那麼觸的非分也應該是觸入處。』當時念論師只是含笑看著我，最終沒有解答。他辯論時的迅猛之處，都像這樣。然而憑藉先前的小學基礎，我立志弘揚大乘佛法。仁壽二年，我又跟隨楞法師聽講《十地論》等。當時佛法大門敞開，宗師雲集。智景（僧人名）精通《大論》，十力（僧人名）精通《攝大乘論》，兩人都通達涅槃。舜龕（僧人名）的律部一時匯聚。并州自晉朝中興以來，我遊歷各處講堂，觀察其中的相同和不同之處。總共經歷了六年，我總是提出疑問和反駁。所以并州有句話說：『大頭杰（僧人名）難殺。』然而他的例子雖然很少，但一次提問一次責難就能讓人流汗。文帝駕崩，晉陽發生叛亂，我便返回故鄉講解《阿毗曇心》，又講解《地持論》各五六遍。我自認為：『只是從事言語上的解說，心路卻很茫然。至於生起智慧，沒有禪定是無法產生的。』於是停止講經，前往麻谷（地名），跟隨真慧禪師學習禪坐，深入思擇念慧，深入緣起。真慧禪師讚歎說：『通常法師等人一旦進入名教，就難以停止隨波逐流。為何你剛開始學習就能安住于禪想？難道不是宿世的習氣所致嗎？』後來我依據《成實論》修習安般念處，兩個晚上專心禪想，觀解變得非常明亮。我便對神素法師說：『昨天我嘗試依據論文修習安般念觀，境界非常明亮，但氣向上逼迫，心中不安。想要消除這個弊病，最終需要您的教導。請您撰寫諸經中關於安般唸的相同和不同之處，編為次第，我將依據它來消除障礙。』神素法師於是取來《婆沙論》、《成實論》、《龍樹論》、《蘭若論》等，闡明十六特勝和六種安般的相狀，來教導我。我便依據它來修習，更加明凈。我又前往麻 谷（地名）。
【English Translation】 I went to Ye (place name). I listened to Dharma Master Xiu's lectures on the Mahāyānasaṃgraha (She Da Cheng Lun). I also listened to Lawyer Hong's lectures on the Dharmaguptaka-vinaya (Si Fen Lu), gaining a slight understanding of its principles. I intended to study the Śāstra, planning to travel east. It happened that King Han summoned Zhinian (monk's name) from Cangzhou, Faleng (monk's name) from Hejian, Changhong (monk's name), and others to Bingzhou. I then went to follow them, listening to Yang Jiayan (monk's name) explain the Vibhāṣā (Po Sha Lun). Over three years, I tried my best to study it thoroughly. I once questioned the Śāstra Master Nian, saying: 'If touching emptiness is not a sense-sphere of touch, then knowing emptiness should also not be a place where consciousness dwells. If the non-divisible aspect of consciousness is the place where consciousness dwells, then the non-divisible aspect of touch should also be a sense-sphere of touch.' At that time, Śāstra Master Nian just smiled and looked at me, ultimately not answering. His swiftness in debate was like this. However, relying on my previous elementary studies, I aspired to propagate the Mahayana Dharma. In the second year of Renshou, I again followed Dharma Master Leng to listen to lectures on the Daśabhūmika-sūtra (Shi Di Lun) and others. At that time, the gate of Dharma was wide open, and masters gathered like clouds. Zhijing (monk's name) was proficient in the Mahāprajñāpāramitopadeśa (Da Lun), Shili (monk's name) was proficient in the Mahāyānasaṃgraha (She Da Cheng Lun), and both were versed in Nirvana. Shunkan's (monk's name) Vinaya school gathered together for a time. Since the revival of Jin Dynasty in Bingzhou, I traveled to various lecture halls, observing their similarities and differences. In total, I spent six years, always raising questions and rebuttals. Therefore, there is a saying in Bingzhou: 'It is difficult to kill Datoujie (monk's name).' However, although his examples were few, one question and one rebuke could make people sweat. When Emperor Wen died and a rebellion occurred in Jinyang, I returned to my hometown to lecture on the Abhidharma-hṛdaya (A Pi Tan Xin), and also lectured on the Yogācārabhūmi-śāstra (Di Chi Lun) five or six times each. I thought to myself: 'Merely engaging in verbal explanations, the path of the mind is vague. As for generating wisdom, it cannot arise without samadhi.' Therefore, I stopped lecturing and went to Magu (place name), following Chan Master Zhenhui to learn meditation, deeply contemplating mindfulness and wisdom, deeply contemplating dependent origination. Chan Master Zhenhui praised, saying: 'Usually, Dharma masters and others, once entering the realm of fame and teaching, find it difficult to stop following the current. Why can you abide in meditation from the very beginning of your studies? Could it be due to the habits of past lives?' Later, I practiced ānāpānasmṛti (An Ban Nian Chu) according to the Tattvasiddhi-śāstra (Cheng Shi Lun), and after two nights of focused meditation, my understanding became very clear. I then said to Dharma Master Shensu: 'Yesterday, I tried to practice ānāpānasmṛti according to the Śāstra, and the realm was very clear, but the qi was pressing upwards, and my heart was uneasy. To eliminate this problem, I ultimately need your guidance. Please write about the similarities and differences of ānāpānasmṛti in various sutras, compile them in order, and I will rely on it to eliminate obstacles.' Dharma Master Shensu then took the Vibhāṣā (Po Sha Lun), Tattvasiddhi-śāstra (Cheng Shi Lun), Nāgārjuna's Śāstra (Long Shu Lun), Araṇya-kuṭi Śāstra (Lan Ruo Lun), etc., and explained the aspects of the sixteen special advantages and the six types of ānāpānasmṛti to teach me. I then practiced according to it, becoming even more clear and pure. I went to Magu (place name) again.
谷以呈所證。慧曰。善哉大利根者。淋落泉中諸學坐者未至此處。武德元年請弘十地。杰笑曰。息駕修禪。但名自利凡法。講揚法化誠為利他。至於俱利事須商度。今當晝語夜默。庶得小大通洽。不亦可乎。遂即長弘三十餘遍。常隨門學百有餘人。堪外化者數盈二十。斯人也剛決中恕少欲希言。擇交選士。疏財薄食。苦樂不言喜慍無撓。棲巖一眾舉為僧主。辭不獲免。若浮雲焉。以貞觀元年七月二十八日因疾卒山。春秋五十五。三十六夏。初有桑泉樊綽者。前周廢教僧也。雖為白衣常參法宇。杰以國士遇之。綽已前亡。二女同夢。其父乘虛而至。曰吾生西方極樂土矣。知杰師將逝故來迎接。因往棲巖。其日杰患停講。乃至壽終。常見樊綽在傍。合衆又聞空中伎樂異香。故其去處雖遠。不負弘導之功焉。門人依西域阇維起塔供養。
釋神素。姓王。字紹則。其先太原。遠祖勇從宦虞州遂徙居安邑鳴條之野焉。氏族英望無煩述作。少與道杰結張范之好。相攜問道。儒學之富禮易是長。至於篇什繼美英采。故其遊學講肆周流國境。必與相隨。若比人矣。所習詞義博覽俊悟。則難兄難弟也。至於誦經學定當席索隱。則後於杰。文理會通。素則先之。為傑出安般念觀。令其徙滯如彼傳述。大業四年杰公停講。學門清素接軫
【現代漢語翻譯】 現代漢語譯本： 谷某以所證悟的境界來請教。道慧回答說：『好啊，你真是具有大利根的人。』當時在淋落泉中修學的許多僧人還沒有達到這種境界。武德元年，道杰被邀請去弘揚《十地經》。道杰笑著說：『停止講經，修習禪定，只是爲了自身的利益，這是凡夫俗子的做法。講經說法，教化眾生，確實是爲了利益他人。至於兩者兼顧，則需要仔細考慮。現在我們白天講經，晚上默坐禪修，或許可以大小兼顧，融會貫通，不也很好嗎？』於是就開始長期弘揚《十地經》三十多遍。經常跟隨他學習的門徒有一百多人。其中能夠對外教化的人有二十多人。這個人剛強果決，內心寬恕，少欲寡言，選擇交往的人和士人。疏散錢財，飲食簡單。對於痛苦和快樂都不說，喜怒不形於色。棲巖寺的僧眾推舉他為僧主，他推辭不掉，就像浮雲一樣。在貞觀元年七月二十八日因病在山中去世，享年五十五歲，僧臘三十六年。當初有個叫桑泉樊綽的人，是前朝北周時被廢除佛教的僧人。雖然是平民，但經常來寺廟參拜。道杰以國士的禮遇對待他。樊綽之前已經去世。他的兩個女兒同時夢見，她們的父親乘著虛空而來，說：『我已經往生到西方極樂世界了。知道道杰法師將要去世，所以來迎接他。』於是就前往棲巖寺。那天道杰患病停止講經。直到去世，人們經常看見樊綽在他旁邊。僧眾又聽到空中傳來伎樂的聲音和奇異的香氣。所以他去世的地方雖然遙遠，但不辜負他弘揚佛法的功德。門人按照西域荼毗的儀式建造佛塔供養。 釋神素，姓王，字紹則。他的祖先是太原人。遠祖王勇跟隨朝廷在虞州做官，於是遷居到安邑鳴條的原野。他的氏族是英才輩出，聲望很高，無需多加敘述。他從小就與道杰結下了像張儉和范滂一樣深厚的友誼，一起問道。在儒學方面，他精通《禮》和《易》。至於詩歌創作，他繼承了美好的文采。所以他遊學講經，周遊各地，必定與道杰相隨，就像親兄弟一樣。他所學習的詞義博覽群書，才思敏捷，堪稱難兄難弟。至於誦經學禪，當場探究經文的深奧含義，則不如道杰。在文理會通方面，神素則比道杰更勝一籌。他為道杰講解安般念觀，使他能夠去除滯礙，就像前面所說的那樣。大業四年，道杰停止講經，前來求學的門徒絡繹不絕。
【English Translation】 English version: Gu presented what he had realized. Daohui replied, 'Excellent, you are truly one with great roots of virtue.' At that time, many monks studying in Linluo Spring had not yet reached this state. In the first year of the Wude era (618 AD), Daojie was invited to propagate the Ten Bhumi Sutra (Dashabhumika Sutra). Daojie smiled and said, 'To cease lecturing and cultivate Chan (Zen) is merely for one's own benefit, which is the practice of ordinary people. To lecture on the Dharma and transform sentient beings is indeed for the benefit of others. As for benefiting both oneself and others, it requires careful consideration. Now, let us lecture during the day and meditate in silence at night, so that we may encompass both the small and the great, and achieve thorough understanding. Wouldn't that be good?' Thereupon, he began to propagate the Ten Bhumi Sutra more than thirty times over a long period. More than a hundred disciples regularly followed him in his studies. Among them, more than twenty were capable of externally transforming others. This person was firm and decisive, inwardly forgiving, with few desires and sparing of words, selective in his friendships and choice of scholars, generous with his wealth and simple in his diet, never speaking of suffering or joy, and undisturbed by anger or happiness. The community at Qiyan Temple elected him as the abbot, but he could not decline, like a floating cloud. On the 28th day of the seventh month of the first year of the Zhenguan era (627 AD), he passed away in the mountains due to illness, at the age of fifty-five, with thirty-six years as a monk. Initially, there was a person named Sangquan Fan Chuo, a monk who had been defrocked during the previous Northern Zhou dynasty. Although he was a layman, he often visited the temple to pay homage. Daojie treated him with the respect due to a national scholar. Fan Chuo had passed away earlier. His two daughters had the same dream, in which their father came riding on the void, saying, 'I have been reborn in the Western Pure Land of Ultimate Bliss. Knowing that Dharma Master Daojie is about to pass away, I have come to welcome him.' Thereupon, they went to Qiyan Temple. On that day, Daojie fell ill and stopped lecturing. Until his death, people often saw Fan Chuo by his side. The community also heard heavenly music and smelled strange fragrances in the air. Therefore, although the place of his passing was far away, he did not fail in his merit of propagating the Dharma. His disciples followed the Western Region's dhāraṇī (cremation) ritual to build a pagoda for offerings. The Venerable Shensu, whose surname was Wang and given name was Shaoze, was a native of Taiyuan. His distant ancestor, Yong, served the court in Yuzhou, and thus the family moved to the fields of Mingtiao in Anyi. His clan was filled with outstanding talents and high reputation, so there is no need for further elaboration. From a young age, he formed a deep friendship with Daojie, like that of Zhang Jian and Fan Pang, and together they sought the Way. In Confucian studies, he was proficient in the Book of Rites and the Book of Changes. As for poetry, he inherited beautiful literary talent. Therefore, when he traveled to study and lecture, he always accompanied Daojie, like close brothers. He was learned in the meaning of words and quick-witted, truly worthy of being called inseparable brothers. As for reciting scriptures and studying meditation, and exploring the hidden meanings of the scriptures on the spot, he was inferior to Daojie. In terms of understanding and integrating literary principles, Shensu was superior to Daojie. He explained ānāpānasmṛti (mindfulness of breathing) to Daojie, enabling him to remove obstacles, as described earlier. In the fourth year of the Daye era (608 AD), Daojie stopped lecturing, and the disciples who came to seek learning were numerous.
相尋。遂從命專講毗曇四十餘遍。續講成實將二十遍。自余小部不足述之。其為講也片言契理少語釋多。學者玄悟聽覽不倦。則杰高於素。若多陳同異廣定是非。鄭重校角開生覺意。則素賢于傑。所匠成者。則蓋裕隆深英泰之徒是也。故晉川稱謂素杰二公秋菊春蘭各擅其美。然素溫恭退讓慈愛矜恕。侍士慕賢不伐諸己。貞觀二年。棲巖大眾請知寺任。辭以法事相繼有阻僧網。眾又固請。依杰師故事乃許之。性寬厚善物性。故得上下和睦。風塵攸靜。以貞觀十七年二月二十三日卒于棲巖。春秋七十二。自一生行業屬想西方。于臨終日普召門人大眾爰逮家臣。與之別已。自加結坐正威容已令讀觀經兩遍。一心靜聽。自稱南無阿彌陀佛。如是五六。又令一人唱餘人和。迄于中夜端坐儼然不覺久逝。依即坐殯。肌肉雖盡骨坐如初。又感祥瑞。略故不述。初終之夕。仁壽寺志寬法師夜坐如悶。夢素來過同牀止息勤勤告別曰。如來大悲為諸眾生。曠劫苦行勤求大法。流佈人天欲使不絕。我等雖居下流。然佛遺寄末能發輝。道業遂有季位在前。素雖不肖深懷辜負。每欲推命竭愚上于天聽。今大運忽臨長思永別。好住努力。寬送目極忽然而覺。及明莫知兇問。須臾信至方知昨逝。寬致書述懷。與諸門人如彼。
釋法護。姓趙。本
【現代漢語翻譯】 現代漢語譯本：相互尋訪。於是遵從（他的）意願，專門講《毗曇》（Abhidharma，論藏）四十多遍。接著講《成實論》將近二十遍。至於其他小部經典，就不值得提了。他講經的特點是，一兩句話就能契合真理，用很少的言語就能解釋很多內容。學習的人能夠深刻領悟，聽講的人也不會感到厭倦。這樣看來，杰法師（指道杰）在（講解）基礎方面高於素法師（指道素）。如果（道素法師）多陳述相同和不同之處，廣泛地評定是非，鄭重地校正角度，開啟產生覺悟的意念，那麼素法師就比杰法師賢能。他所培養成才的人，大概有蓋裕、隆深、英泰等人。所以晉川（地名）稱道素、道杰二位法師，如同秋天的菊花和春天的蘭花，各自擅長各自的美好之處。然而道素法師溫和恭敬，謙退忍讓，慈愛寬恕。對待士人敬慕賢才，不誇耀自己的優點。貞觀二年，棲巖寺的大眾請他擔任寺主。他推辭說，因為佛法事務相繼而來，會妨礙僧人的修行。大眾又堅決請求，他按照杰法師的先例才答應了。他天性寬厚，善待萬物。所以能夠上下和睦，風氣清靜。在貞觀十七年二月二十三日，在棲巖寺圓寂，享年七十二歲。他一生所作所為都向往西方極樂世界。在臨終那天，普遍召集門人大眾，以及家臣，與他們告別完畢。自己盤腿打坐，端正儀容，然後讓人讀《觀經》（《觀無量壽經》）兩遍。他一心靜聽。自己稱念『南無阿彌陀佛』（Namo Amitabha，皈依阿彌陀佛）。像這樣唸了五六聲。又讓人一人唱唸，其餘的人跟著唱和。直到半夜，他端坐著安詳地逝去，沒有感覺到很久。按照（佛教的）規矩，就在他坐著的地方停放靈柩。肌肉雖然腐爛殆盡，但骨骼仍然保持著坐著的姿勢。又感應到吉祥的徵兆，這裡省略不說了。剛去世的那個晚上，仁壽寺的志寬法師夜裡坐著，感覺很悶。夢見道素法師來過，和他同牀休息，勤勤懇懇地告別說：『如來（Tathagata，佛的稱號之一）大慈大悲，爲了眾生，經過漫長的劫數，勤奮修行，尋求大法，流傳於人天，想要使（佛法）不絕。我們雖然身處下流，然而佛的遺囑未能發揚光大，道業因此有季位在前。素雖然不才，深感辜負。常常想要盡力獻出自己的愚見，上達天聽。現在大限忽然來臨，長久地思念，永遠地告別。好好地住下去，努力修行。』志寬法師送別（道素法師），眼睛看到極遠處，忽然醒了過來。到天亮也不知道兇訊。一會兒，送信的人到了，才知道昨天（道素法師）去世了。志寬法師寫信表達自己的心情，給各位門人，就像上面所說的那樣。 釋法護（釋是姓，法護是名）。姓趙，本
【English Translation】 English version: They sought each other out. Consequently, following his wish, he lectured exclusively on the Abhidharma (Abhidharma, Collection of Discourses) for more than forty times. Subsequently, he lectured on the Tattvasiddhi Shastra (Chengshi Lun) nearly twenty times. As for other minor scriptures, they are not worth mentioning. The characteristic of his lectures was that a few words could align with the truth, and with few words, he could explain much. Those who studied could deeply comprehend, and those who listened would not tire. In this regard, Dharma Master Jie (referring to Dao Jie) was superior to Dharma Master Su (referring to Dao Su) in the fundamentals. If (Dharma Master Dao Su) elaborated on the similarities and differences, extensively judged right and wrong, solemnly corrected perspectives, and initiated the intention to generate enlightenment, then Dharma Master Su would be more virtuous than Dharma Master Jie. Those whom he cultivated and brought to fruition were roughly Gai Yu, Long Shen, Ying Tai, and others. Therefore, Jinchuan (place name) praised Dharma Masters Dao Su and Dao Jie as autumn chrysanthemums and spring orchids, each excelling in their own beauty. However, Dharma Master Su was gentle, respectful, humble, tolerant, compassionate, and forgiving. He treated scholars with respect and admired the virtuous, not boasting of his own merits. In the second year of the Zhenguan era, the assembly of Qixia Temple requested him to take on the responsibility of abbot. He declined, saying that because Buddhist affairs followed one after another, it would hinder the monks' practice. The assembly insisted again, and he agreed according to the precedent of Dharma Master Jie. He was naturally kind and treated all things well. Therefore, he was able to maintain harmony between superiors and subordinates, and the atmosphere was peaceful. On the twenty-third day of the second month of the seventeenth year of the Zhenguan era, he passed away at Qixia Temple at the age of seventy-two. Throughout his life, his actions and thoughts were directed towards the Western Pure Land. On the day of his passing, he universally summoned his disciples, the assembly, and even his household servants to bid them farewell. He then sat in the lotus position, straightened his posture, and had someone read the Visualization Sutra (Guan Wuliangshou Jing) twice. He listened attentively with a focused mind. He recited 'Namo Amitabha' (Namo Amitabha, Homage to Amitabha Buddha). He recited it like this five or six times. He then had one person chant and the others chant along. Until midnight, he passed away peacefully while sitting upright, without feeling any pain. According to (Buddhist) custom, the coffin was placed where he was sitting. Although the muscles had decayed, the bones remained in the sitting posture. Auspicious signs were also sensed, which will not be elaborated on here. On the night of his passing, Dharma Master Zhi Kuan of Renshou Temple was sitting at night and felt very stuffy. He dreamed that Dharma Master Su came over, rested with him in the same bed, and earnestly bid him farewell, saying: 'The Tathagata (Tathagata, one of the titles of the Buddha) is greatly compassionate and merciful. For the sake of all sentient beings, he diligently practiced and sought the Great Dharma through countless eons, spreading it to humans and gods, wanting to ensure that (the Dharma) would not be cut off. Although we are in the lower streams, the Buddha's legacy has not been fully developed, and therefore the path of practice has a lower position. Although Su is not talented, he deeply feels guilty. He often wants to do his best to offer his humble opinions, reaching the ears of Heaven. Now the great limit has suddenly arrived, long-term thoughts, eternal farewell. Live well and strive to practice.' Dharma Master Zhi Kuan saw (Dharma Master Dao Su) off, his eyes reaching the farthest point, and suddenly woke up. By dawn, he did not know the news of the misfortune. After a while, the messenger arrived, and he knew that (Dharma Master Dao Su) had passed away yesterday. Dharma Master Zhi Kuan wrote a letter expressing his feelings to the disciples, as mentioned above. 釋法護 (Shi is the surname, Fahu is the name). Surname Zhao, originally
趙郡人。祖康為濟陰大守。子孫遂家焉。隋初有趙恒者。與清河崔汪以秀才擢第。時號四聰。即其父也。家門清儉禮素自居。護時沖幼。戲則圍坐登講。採花列供。其父知為法器。十二遭父憂。未幾又丁母艱。哀慟氣絕者數四。服闋造河北衛部欲學儒術。忽逢勝緣提誘。誨以三界牢獄。不以四大毒蛇。如不早悟輪迴未已。便依而落髮。時年十五也。留誦凈名七日便度。自是廣訊經誥訪無遠近。遂往志念所聽毗曇。法彥所聽成實。縱橫累稔參預前蹤。又聽律部薄閑持犯。又往彭城嵩論師所。以是攝論命家海內標仰。伏膺請益無所辭焉。指授幽明曲盡玄致。大業三年。度僧化遠。護應此詔。名沾安陸。俄而有敕遠召藝能。住內道場。時年三十有二。既居慧日。高彥成群。常講中觀涅槃攝論。偽鄭既降太宗初入。別請名德五人。護居其列。自此校角攝論。去取兩端。或者多以新本確削未足依任。而護獨得於心。及唐論新出。奄然符會。以為默識之有人焉。貞觀十二年。敕召入龍潛宅天宮寺。仍知寺任。勉人以得眾穆如也。十七年七月二十一日。曛時不預。因卒于房。春秋六十有八。護善外書好道術。約己薄食解衣贍寒。結帶終歲不飾容貌。而貴勝所重通才咸萃。先服石散大發數日悶亂。門人之見欺當自責取。然陷師于非道是
何理耶。遂不與言。其礭固例如此也。然好施忘倦。房無圭勺之儲。但一床一蹬而已。撰攝論指歸等二十餘篇。初亡嵩山沙門智大者。年九十餘。傲然恬素。不出三十餘年。聞哀杖策而至盡哀曰。經論之士精苦之倫。代有人矣。至於純直自然識量通雅者。斯人歿后因絕蹤矣。中書杜正倫來吊而銘。略之曰。伊昔承恩誨深提耳。及茲展覲慟興床幾。頹泣可援沈差靡已。庶在遐齡永陪高軌。
釋玄續。姓桑。蜀郡成都人。出家既久。經綸道業。涅槃成實所學之宗。常講法華導引蒙曉。然風彩高峻容止方復。言談之際機俊變通。達外書工草隸。時吐篇什繼美前修。又能折節下人。僮少道俗有才調者。命來與語愛而狎之。至於侯王雄伯名儒大德。便傲然特立。不以介意。而神爽更高辯給電疾。有梓州東曹掾蕭平仲者。梁高之孫也。博學機關當時絕偶。往參談敘文集相示。平仲尚之從容曰。仰承高懷蔑略諸貴等。今蒙禮顧深愧非人。續曰。諸貴驕蹇須以驕蹇對之。明公泛愛。故以泛愛相答。仲曰。法師從來不爾。今日忽然。疑是虛談恐非實錄。答曰。貧道待公之虛實。亦如公遇續之實虛耳。相與歡笑。嘗為寶園寺制碑銘。中有彈老莊曰。老稱聖者莊號哲人。持螢比日用岳方塵。屬有祭江道士憑善英。過寺禮拜見而惡之謂續
【現代漢語翻譯】 現代漢語譯本：什麼道理呢？於是就不和他說話。他剛強固執就像這樣。然而他喜歡施捨，不知疲倦。屋裡沒有一勺米的儲備，只有一張床和一個凳子而已。撰寫了《攝論指歸》等二十餘篇文章。當初，嵩山沙門智大去世，享年九十多歲，他傲然淡泊，三十多年不出門。聽到噩耗，拄著枴杖趕來，盡情哀悼說：『精通經論、刻苦修行的人，每個時代都有。至於純真耿直、自然率性、見識通達文雅的人，這個人去世后，恐怕就絕跡了。』中書杜正倫前來弔唁並撰寫墓誌銘，大略寫道：『從前承蒙恩惠，教誨很深，常常提耳面命。如今前來拜見，悲痛得想扶著床幾。眼淚止不住地流，悲傷難以停止。希望您在遙遠的天堂，永遠陪伴在高尚的行列。』 釋玄續（Shi Xuanxu），姓桑（Sang），是蜀郡成都人。出家很久，精通佛法，以《涅槃經》（Nirvana Sutra）和《成實論》（Satyasiddhi Shastra）為所學宗派。經常講《法華經》（Lotus Sutra），引導人們開悟。他風度高尚剛正，容貌端莊嚴肅。談吐之間機智敏捷，善於變通。精通外學，擅長草書隸書。時常創作詩文，繼承前人的優秀傳統。又能謙虛待人，對於有才華的年輕僧人和俗人，就讓他們來與自己交談，喜愛並親近他們。至於侯王、雄伯、名儒、大德，就傲然獨立，不放在心上。而且精神更加煥發，辯才像閃電一樣迅速。有梓州東曹掾蕭平仲（Xiao Pingzhong），是梁高（Liang Gao）的孫子。博學多才，當時無人能比。前往拜訪玄續，與他交談敘事，並把自己的文集拿給他看。蕭平仲謙虛地說：『仰慕您高尚的情懷，輕視諸位權貴等等。如今蒙您禮遇，深感慚愧，覺得自己不是這樣的人。』玄續說：『對於那些驕橫跋扈的權貴，就應該用驕橫跋扈的態度來對待他們。您博愛眾人，所以我就用博愛的態度來回答您。』蕭平仲說：『法師您從來不是這樣，今天忽然這樣，懷疑您是虛情假意，恐怕不是真心話。』玄續回答說：『貧道對待您的虛情假意，也就像您對待玄續的真心實意一樣。』兩人互相歡笑。玄續曾經為寶園寺（Baoyuan Temple）撰寫碑銘，其中有批判老莊（Lao Zhuang）的話說：『老子（Laozi）被稱為聖人，莊子（Zhuangzi）號稱哲人。他們用螢火蟲比太陽，用山嶽比塵土。』當時有個祭江道士，名叫憑善英（Ping Shanying），路過寺廟禮拜，看到碑銘后很厭惡，對玄續說
【English Translation】 English version: What is the reason? Then he would not speak to him. His stubbornness was like this. However, he loved to give alms and never tired. There was not even a spoonful of rice stored in his room, only a bed and a stool. He wrote more than twenty articles, including 'She Lun Zhi Gui' (Essentials of the Compendium of Abhidharma). Initially, the Shaolin monk Zhi Da (Zhi Da) of Song Mountain passed away at the age of ninety-plus. He was proud and indifferent, and had not left his house for more than thirty years. Upon hearing the news, he came with a cane and mourned with all his heart, saying, 'Scholars of scriptures and treatises, and those who practice diligently, have existed in every era. As for those who are purely upright, natural, and have broad and elegant knowledge, after this person dies, I am afraid they will disappear.' Du Zhenglun (Du Zhenglun) of the Central Secretariat came to mourn and wrote an epitaph, which roughly said, 'In the past, I received grace and deep instruction, often receiving face-to-face teachings. Now I come to pay my respects, and I am so grieved that I want to lean on the bed and stool. Tears flow uncontrollably, and sorrow is endless. I hope that in the distant heaven, you will forever accompany the noble ranks.' Shi Xuanxu (Shi Xuanxu), whose surname was Sang (Sang), was from Chengdu in Shu Prefecture. Having been a monk for a long time, he was well-versed in Buddhist teachings, and his school of learning was the Nirvana Sutra (Nirvana Sutra) and the Tattvasiddhi Shastra (Satyasiddhi Shastra). He often lectured on the Lotus Sutra (Lotus Sutra), guiding people to enlightenment. He had a noble and upright demeanor, and a dignified appearance. In his speech, he was witty and adaptable. He was proficient in external studies and skilled in cursive and clerical scripts. He often created poems and essays, inheriting the excellent traditions of his predecessors. He was also able to treat people with humility. For young monks and laypeople with talent, he would invite them to talk with him, loving and befriending them. As for lords, heroes, famous scholars, and great virtues, he would stand aloof and not take them to heart. Moreover, his spirit was even more radiant, and his eloquence was as fast as lightning. There was Xiao Pingzhong (Xiao Pingzhong), the Eastern Cao Yuan of Zizhou, who was the grandson of Liang Gao (Liang Gao). He was erudite and talented, and no one at the time could compare to him. He went to visit Xuanxu, talked with him, and showed him his collection of essays. Xiao Pingzhong said modestly, 'I admire your noble sentiments, and despise the nobles and others. Now I am honored to receive your courtesy, and I am deeply ashamed that I am not such a person.' Xuanxu said, 'For those arrogant and domineering nobles, they should be treated with an arrogant and domineering attitude. You love everyone, so I will answer you with a loving attitude.' Xiao Pingzhong said, 'You have never been like this before, Master. Today you are suddenly like this. I suspect you are being insincere, and I am afraid it is not your true feelings.' Xuanxu replied, 'The poor monk treats your insincerity in the same way that you treat Xuanxu's sincerity.' The two laughed together. Xuanxu once wrote an inscription for Baoyuan Temple (Baoyuan Temple), in which he criticized Lao Zhuang (Lao Zhuang), saying, 'Laozi (Laozi) is called a sage, and Zhuangzi (Zhuangzi) is called a philosopher. They compare fireflies to the sun, and mountains to dust.' At that time, there was a Taoist priest who worshiped the river, named Ping Shanying (Ping Shanying), who passed by the temple to worship. Seeing the inscription, he hated it and said to Xuanxu
曰。文章各談其美。苦相誹毀未識所懷。若不除改。我是敕使當即奏聞。續曰。文之體勢非爾所知。若稱敕使欲相威脅者。我寺內年別差人當莊。此是敕許。亦是敕使。卿欲奏我。我當莊人亦能奏卿。英雖大恨無如之何。寺僧五十。雖並遲暮。皆順伏之。嘗見人述莊子鵬鷃之喻。便嘆曰。莊蒙以小大極於此矣。豈知須彌不容金翅。世界入于鄰虛。井蛙之智穢人耳目。后疾甚召僧。集已罄舍都盡曰。生死常耳。愿各早為津濟。其夜命終。貞觀中矣。
釋慧壁。姓弘蘇州嘉興人。爰初胎孕。母絕辛鯹。及誕育後生嫌臭味。故始自孩嬰至於七歲。菜蔬飽腹諸絕希求。出家依法流水寺巖師明教。隨順修奉。冠肇已后。周遊訪道無擇夷險。四論三經諮詢賞要。學既明達還延舊居。四遠承風咸來請謁。門人來去常數百人。曉夕誨誘樂說無倦。背不著席四十餘年。老無久力時撫彎幾。貞觀之末年。七十餘。伊人不遠詞狀罕傳。四遠稱揚但云不可思議大德也。至於登機對晤述作憲章。高軌莫聞。恐埋諸古。惜哉。
續高僧傳卷第十三 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十四
大唐西明寺沙門釋道宣撰
義解篇十 本紀十四 附見五
唐蘇州武丘山釋智琰傳一
【現代漢語翻譯】 他說：『文章各有其優點，互相誹謗詆譭，不知你們心裡是怎麼想的。如果不改正，我作為敕使（奉皇帝命令的使者）就要立刻上奏朝廷。』接著說：『文章的體裁氣勢不是你們所能理解的。如果想用敕使的身份來威脅我，我們寺里每年都會派人到莊園，這是皇帝允許的。我也是敕使。你想彈劾我，我莊園的人也能彈劾你。』英雖然非常惱恨，但也無可奈何。寺里的五十個僧人，雖然都已年老體衰，但都順從他。他曾經看到有人講述莊子關於鵬（傳說中的大鳥）和鷃（小鳥）的比喻，便感嘆說：『莊周用大小來窮盡事理，真是到了極點啊！』哪裡知道須彌山（佛教中的聖山）容不下金翅鳥（佛教護法神鳥），世界可以進入鄰虛（極小的空間）。井底之蛙的見識只會讓人厭煩。』後來病重，召集僧人，把所有的東西都捐獻出來，說：『生死是常事，希望各位早日為解脫做好準備。』當天晚上就去世了，那是貞觀年間的事情。 釋慧壁，姓弘，是蘇州嘉興人。當初懷孕的時候，他的母親就戒絕了辛辣腥味的食物。等到他出生后，就厭惡這些氣味。所以從嬰兒時期到七歲，只吃蔬菜，很少有其他要求。出家后，在依法流水寺跟隨巖師明教修行。剃度之後，四處遊歷訪道，不選擇平坦或險峻的地方。對於《四論》和《三經》，諮詢其中的精要。學業既已精通，就回到原來的地方。四面八方的人都來拜訪請教。門人來來往往常常有數百人。從早到晚教誨引導，樂於說法，從不厭倦。背不靠蓆子有四十多年。年老體衰，時常扶著矮幾。貞觀末年，七十多歲。關於他的事蹟很少流傳下來。四面八方的人都稱讚說他是一位不可思議的大德。至於他登上講臺與人辯論，以及他的著作，都沒有流傳下來。恐怕要被埋沒在歷史中，真是可惜啊。 《續高僧傳》卷第十三 《大正藏》第 50 冊 No. 2060 《續高僧傳》 《續高僧傳》卷第十四 大唐西明寺沙門釋道宣撰 義解篇十 本紀十四 附見五 唐蘇州武丘山釋智琰傳一
【English Translation】 He said, 'Each writing has its own merits. To slander and denigrate each other shows a lack of understanding of what you hold in your hearts. If this is not corrected, I, as an imperial envoy (chìshǐ, messenger sent by the emperor), will immediately report to the court.' Then he continued, 'The style and momentum of writing are beyond your comprehension. If you intend to threaten me with the status of an imperial envoy, our temple sends people to the manor every year, which is permitted by the emperor. I am also an imperial envoy. If you want to impeach me, the people from my manor can also impeach you.' Although Ying was very resentful, he could do nothing. The fifty monks in the temple, though old and frail, all obeyed him. He once saw someone recount Zhuangzi's analogy of the Peng (péng, a mythical giant bird) and the Yan (yàn, a small bird), and sighed, 'Zhuang Zhou has exhausted the principles of things with size, reaching the extreme!' Little did he know that Mount Sumeru (Xūmíshān, the sacred mountain in Buddhism) cannot accommodate the Garuda (Jīnchìniǎo, a divine bird protecting Buddhism), and the world can enter the infinitesimal. The wisdom of a frog in a well only offends people's ears and eyes.' Later, he became seriously ill, summoned the monks, and donated all his possessions, saying, 'Birth and death are common occurrences. I hope you all prepare for liberation as soon as possible.' He passed away that night, during the Zhenguan era. 釋慧壁 (Shì Huìbì), whose surname was Hong, was from Jiaxing in Suzhou. From the beginning of her pregnancy, his mother abstained from spicy and fishy foods. After he was born, he disliked these smells. Therefore, from infancy to the age of seven, he only ate vegetables and rarely asked for anything else. After leaving home, he practiced at Yifa Liushui Temple under Master Yan Mingjiao. After tonsure, he traveled around visiting the Way, not choosing between flat or dangerous places. He consulted the essentials of the Four Treatises and the Three Sutras. Having mastered his studies, he returned to his former residence. People from all directions came to visit and seek advice. Hundreds of disciples came and went frequently. He taught and guided from morning till night, enjoying speaking without weariness. He did not rest his back on a mat for more than forty years. In his old age, he often leaned on a low table. At the end of the Zhenguan era, he was over seventy years old. Few accounts of his deeds have been passed down. People from all directions praised him as an inconceivable great virtue. As for his ascending the platform to debate with people, and his writings, none have been passed down. It is feared that they will be buried in history, which is a pity. 'Continued Biographies of Eminent Monks', Volume 13 'Taisho Tripitaka', Volume 50, No. 2060, 'Continued Biographies of Eminent Monks' 'Continued Biographies of Eminent Monks', Volume 14 Composed by Śramaṇa Shishi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter Ten on Interpretation of Meaning, Chapter Fourteen on Basic Records, Appendix Five Biography of Shishi Zhiyan of Wuqiu Mountain in Suzhou, Tang Dynasty, Part One
唐益州福成寺釋道基傳二(慧景 寶暹)
唐蒲州仁壽寺釋道愻傳三(道謙)
唐京師崇義寺釋慧頵傳四
唐同州大興國寺釋道宗傳五
唐京師靈化寺釋三慧傳六
唐蘇州通玄寺釋慧頵傳七
唐蘇州武丘山釋法恭傳八
唐終南山至相寺釋智正傳九(智現)
唐襄州紫金寺釋慧棱傳十
唐襄州常濟寺釋智拔傳十一(法長)
唐荊州玉泉寺釋慧瑜傳十二
唐越州弘道寺釋慧持傳十三
唐越州嘉祥寺釋智凱傳十四
釋智琰。字明璨。俗姓朱氏。吳郡吳人祖獻梁員外散騎侍郎。父珉陳奉朝請。琰托質華宗。應生觀德。母氏張夫人。初懷孕日。夢升通玄寺塔。登相輪而坐。遠視臨虛曾無懼色。斯乃得道超生之勝兆。人師無上之奇徴。是知二曜入懷。雙龍枕膝。弗能及也。誕育之後取異儕童。秀氣貞心早形瞻視。八歲出家。事通玄璩法師為弟子。提屨持衣恭侍弗怠。瀉瓶執杓受道彌勤。年十二。妙法華經通誦一部。明悟聽察咸謂神童。乃自惟曰。翼翼京邑四方是則。何得久拘坎井乎。時年十六。即日出都。聽報恩持法師講成實論。聰慧夙成深智開發。故得條振穎披後來莫二。屬持公南上法筵用輟。因還故里覲省二親。仍于本寺開弘經法。
【現代漢語翻譯】 現代漢語譯本 唐益州福成寺釋道基傳二(慧景，寶暹) 唐蒲州仁壽寺釋道愻傳三(道謙) 唐京師崇義寺釋慧頵傳四 唐同州大興國寺釋道宗傳五 唐京師靈化寺釋三慧傳六 唐蘇州通玄寺釋慧頵傳七 唐蘇州武丘山釋法恭傳八 唐終南山至相寺釋智正傳九(智現) 唐襄州紫金寺釋慧棱傳十 唐襄州常濟寺釋智拔傳十一(法長) 唐荊州玉泉寺釋慧瑜傳十二 唐越州弘道寺釋慧持傳十三 唐越州嘉祥寺釋智凱傳十四 釋智琰，字明璨，俗姓朱氏，吳郡吳人。祖父朱獻是梁朝的員外散騎侍郎，父親朱珉是陳朝的奉朝請。智琰寄託于佛門，天生就具有觀察領悟的能力。他的母親張夫人在懷孕的時候，夢見自己登上通玄寺的塔，坐在塔的相輪上，向遠處眺望，沒有絲毫的畏懼。這是得道超脫的吉祥預兆，是成為無上導師的奇異徵兆。由此可知，即使是懷有日月之精，或者有雙龍枕膝的祥瑞，也比不上這個夢。智琰出生后，與其他的孩子不同，他的秀氣和堅貞的內心很早就顯露出來。八歲時出家，跟隨通玄寺的璩法師做弟子，拿著鞋子，拿著衣服，恭敬地侍奉，從不懈怠。倒水，拿著勺子，接受佛法的教導，非常勤奮。十二歲時，就能流暢地背誦《妙法蓮華經》全部，明智聰慧，大家都稱他為神童。於是他自己想：京城四通八達，我怎麼能長久地拘泥於這個狹小的地方呢？十六歲時，當天就離開了都城，聽報恩寺的持法師講解《成實論》。他的聰慧是天生的，深刻的智慧也得到了開發，所以能夠條理清晰，穎悟透徹，後人沒有人能比得上。恰逢持法師南下，講經的法會就此停止。於是他回到家鄉，拜見父母雙親，然後在本寺開始弘揚經法。
【English Translation】 English version Biography of Monk Daoji of Fucheng Temple in Yizhou, Tang Dynasty 2 (Huijing, Baoxian) Biography of Monk Daoxun of Renshou Temple in Puzhou, Tang Dynasty 3 (Daoqian) Biography of Monk Huiyun of Chongyi Temple in the Capital, Tang Dynasty 4 Biography of Monk Daozong of Daxingguo Temple in Tongzhou, Tang Dynasty 5 Biography of Monk Sanhui of Linghua Temple in the Capital, Tang Dynasty 6 Biography of Monk Huiyun of Tongxuan Temple in Suzhou, Tang Dynasty 7 Biography of Monk Fagong of Wuqiu Mountain in Suzhou, Tang Dynasty 8 Biography of Monk Zhizheng of Zhixiang Temple in Zhongnan Mountain, Tang Dynasty 9 (Zhixian) Biography of Monk Huiling of Zijin Temple in Xiangzhou, Tang Dynasty 10 Biography of Monk Zhiba of Changji Temple in Xiangzhou, Tang Dynasty 11 (Fachang) Biography of Monk Huiyu of Yuquan Temple in Jingzhou, Tang Dynasty 12 Biography of Monk Huichi of Hongdao Temple in Yuezhou, Tang Dynasty 13 Biography of Monk Zhikai of Jiaxiang Temple in Yuezhou, Tang Dynasty 14 Monk Zhiyan, styled Mingcan, his secular surname was Zhu, and he was a native of Wu Commandery, Wu County. His grandfather, Zhu Xian, was an Extra Cavalier Attendant of the Liang Dynasty. His father, Zhu Min, was a Petitioner for Audience of the Chen Dynasty. Zhiyan entrusted himself to the Buddhist order, and was naturally endowed with the ability to observe and understand. When his mother, Lady Zhang, was pregnant, she dreamed of ascending the pagoda of Tongxuan Temple, sitting on the finial of the pagoda, looking into the distance without any fear. This was an auspicious omen of attaining enlightenment and transcendence, a remarkable sign of becoming an unsurpassed teacher. It is known that even having the essence of the sun and moon in one's womb, or the auspicious sign of twin dragons as pillows, could not compare to this dream. After Zhiyan was born, he was different from other children, his refined air and steadfast heart were revealed early on. At the age of eight, he left home to become a monk, serving Dharma Master Qu of Tongxuan Temple as a disciple, holding his shoes and clothes, serving respectfully without懈怠. Pouring water and holding the ladle, receiving the teachings of the Dharma, he was very diligent. At the age of twelve, he could fluently recite the entire '妙法蓮華經(Myōhō Renge Kyō, Lotus Sutra)', intelligent and perceptive, everyone called him a child prodigy. Thereupon he thought to himself: The capital is accessible in all directions, how can I be confined to this small place for long? At the age of sixteen, he left the capital that very day, to listen to Dharma Master Chi of Baoen Temple lecturing on the '成實論(Cheng Shi Lun, Tattvasiddhi Shastra)'. His intelligence was innate, and his profound wisdom was developed, so he was able to be clear and insightful, and no one could compare to him in later generations. It happened that Dharma Master Chi went south, and the Dharma assembly for lecturing was stopped. So he returned to his hometown to visit his parents, and then began to propagate the scriptures at his original temple.
峰堞峻峙辯對如流。時年十九。莫不嗟其少秀。逾年返京從泰皇寺延法師進具。德瓶儀缽深護戒根。大莊嚴寺㬭法師。慧重中原名高日下。乃依而請道重研新實。意得情款功倍由來。誠驥足之逢善馭也。陳至德三年。建仁王齊集。百師百坐。競流天口之辯。千燈七夜。爭折動神之微。時年二十有二。以英少之質參諸耆德。通情則高沖折機。縱難亦大車柅軸。皇上欣賞百辟嗟稱。莫不愛其閑典服其敏捷。每以人世囂雜。幽棲清曠。屬陳氏喪鼎。便事東歸削跡武丘。將三十載。憑巖面壑。任三業而閑安。酌澗披松。隨四儀而宴處。雖形隱而名揚。亦道潛而化洽於是八方歸仰四部虔心。尚書令楚國公楊素。經文緯武。王佐國均。乘貴負才。未嘗許物。行軍淮海。聞琰道勝棲山。鳴鐃赴隴傾蓋承顏。五體投誠。恨接足之晚。左僕射邳國公蘇威。重道愛仁彌賞閑放。奉使吳越躬造山楹。睹貌餐音虔拜欣躍。煬帝居蕃。惟揚作鎮。大招英彥遠集賢明。琰既道盛名高。教書爰及。慮使乎之負罪。嗟以已之累人。於是披衣出谷蒙敬厚禮。因以辭疾得返舊山。隋文遠欽爰降書問。屬炎歷有終鋒鏑騰沸。四海同弊三吳益甚。檀越子弟迎出毗壇。首尾十載化行帝部。大唐統宇咸返舊居。武德七年。蘇州總管武陽公李世嘉。與內外公私同共奉迎
。還歸山寺。於是禪賓慧侶更復曩時。龍沼鳳林信為懷喜。然琰自他兩化得離俱修。講念之余。常行法華金光明普賢等懺又誦法華三千餘遍。感應冥祥神瑞非一。宵爐未爇自起煙芬。夕罐才空潛加溢水。又愿生凈土。造彌陀像。行三種凈業。修十六妙觀。與州內檀越五百餘人。每月一集建齋講觀。勝輪相踵將逾十載。與夫般若臺內匡俗山陰共誓同期。何以異也。后見疾浹旬大漸。斯及誡訓慈切。眾侶哀涼。以貞觀八年十月十一日旦。遷神武丘之東寺。春秋七十一。其月二十二日。窆于寺之南嶺。遠近奔馳皂素通集。花香亂空野哀慟若云雷。自有送終。奚復過也。惟琰幼小矜莊立性端儼。精誠在操苦節彌勤。口辭雜味日無再飯。非義理而不履。非法言而不談。美貌奇姿乃超眾表。墻岸整肅冰雪凜懷。陳臨海王弟道安法師。厭世出家內外通博。沙門遍知學優業凈。交遊二子。時號三英。及屏志林泉永絕人世。芳風令德蹊逕成規。莫不回旟造山親傳香法。信法海之朝宗。釋門之棟干矣。講涅槃法華維摩各三十遍。講觀經一百一十遍。常州弘業寺沙門法宣曰。余與法師昔同京縣狎道華年。今接善鄰敦交暮齒。雖攀桂之歡或舛。而折麻之贈不遺。想清顏之如在。悲德音之已寂。愧披文於色絲。終寄言于貞石。乃與寺主智峰等。共
樹高碑。在於寺宇。
釋道基。俗姓呂氏。河南東平人也。素挺生知譽標岐嶷。年甫十四。負帙游于彭城。博聽眾師隨聞成德。討論奧旨則解悟言前。披折新寄則思超文外。故徐許騰其明略。河海重其義方。致使儕等高推前修仰止。隋太尉尚書令楊素。負材經國任總權衡。嘗奉清猷躬申禮敬。敘言命理噎嘆而旋。顧諸宰伯曰。基法師佛法之後寄也。自見名僧罕儔其匹。即請于東都講揚心論。既夙承風駕體預當衢。遊刃眾部玄機秀舉。遂能談寫河傾響對雷動。於時大業初歲。隋運會昌。義學高於風雲。搢紳峙于山岳。皆擁經講肆問道知歸。踵武相趨遐邇鱗萃。乃纘雜心玄章並抄八卷。大小兩帙由來共傳。成得諸門自昔相導。皆經緯部裂詞飛戾天。控敘抑揚范超前古。自爾四海標領盛結慧日道場。皆望氣相師指途知返。以基榮冠望表韻逸寰中。大業五年敕召來止。遂即對揚玄論允塞天心。隋后解統玄儒將觀釋府。總集義學躬臨論場。鑾駕徐移。鳴笳滿於馳道。御筵暫止。駐蹕清于教門。自大法東流。斯席為壯觀也。時仗辯之徒。俱開令譽。及將登法座各擅英雄。而解有所歸。並揖基而為玄宰。既居眾望經綸乃心。便創舉宏綱次光帝德。百辟卿士。咸異向而共嗟焉。有隋墜歷寇蕩中原。求禮四夷宣尼有旨。乃鼓錫南鄭
【現代漢語翻譯】 現代漢語譯本 寺廟裡有一座高大的石碑。
釋道基（Shi Daoji），俗姓呂（Lü），是河南東平人。他天生聰慧，從小就以才華著稱。十四歲時，他帶著書本到彭城遊學，廣泛聽取各位老師的教誨，隨著學習的深入，他的德行也日益增長。討論深奧的佛理時，他總能言前解悟；閱讀新的文章時，他的思想總能超越文字的表面。因此，徐州和許州一帶的人都稱讚他的聰明才智，黃河和淮河流域的人都敬重他的道義和為人。以至於同輩之人都推崇他，把他看作是學習的榜樣。隋朝太尉、尚書令楊素（Yang Su），是一位有才幹治理國家、掌握國家大權的人。他曾經虔誠地表達敬意，在交談中感嘆命運的無常。他回頭對各位大臣說：『道基法師是佛法未來的希望啊！』自從見過道基法師后，他認為很少有名僧能與他相比。於是，他邀請道基法師到東都講解《心論》。道基法師從小就接受佛法的薰陶，對佛理有深刻的理解。他在各個領域都遊刃有餘，對玄妙的佛理的闡述非常精彩。他講經時，聲音洪亮如河水傾瀉，辯論時，言辭犀利如雷霆轟鳴。當時正值大業初年，隋朝國運昌盛。研究義理之風盛行，超過了風雲變幻的速度，士大夫們像山嶽一樣堅定。他們都聚集在經堂里，問道求知，追隨道基法師的腳步，遠近的人都像魚鱗一樣聚集在一起。於是，道基法師撰寫了《雜心論》和《玄章》，並抄寫了八卷。大小兩種版本一直流傳至今。自古以來，各個宗派都互相引導，都認為道基法師的文章氣勢磅礴，文采飛揚，直衝雲霄。他的敘述抑揚頓挫，堪稱前無古人。從此以後，四海之內都以道基法師為榜樣，紛紛聚集在一起研究佛法，就像慧日照耀著道場一樣。大家都希望得到道基法師的指引，找到迴歸真理的道路。道基法師的聲望和才華在全國都是首屈一指的。大業五年，隋煬帝下詔召見道基法師。道基法師當面對隋煬帝講解玄妙的佛理，使隋煬帝非常滿意。隋朝末年，玄學和儒學的人都想看看佛教的實力，於是聚集了研究義理的學者，親自到場觀看辯論。皇帝的車駕緩緩移動，鳴奏的音樂響徹馳道。皇帝暫時停止行進，駐足在清凈的佛寺門前。自從佛法傳入中國以來，這樣的場面還是第一次出現。 當時，那些善於辯論的人都享有盛名。等到將要登上法座時，每個人都展現出自己的才華。但最終，大家的觀點都歸於一致，都向道基法師行禮，尊稱他為『玄宰』。道基法師既受到大家的敬重，又一心想為國家效力。於是，他提出了宏大的綱領，讚美隋煬帝的功德。各位大臣都感到驚異，並一起讚歎道基法師的才華。隋朝末年，國家衰敗，戰亂席捲中原。爲了向四夷宣揚禮儀，孔子有這樣的旨意，於是道基法師拄著錫杖前往南鄭。
【English Translation】 English version A tall stele stands in the temple.
Shi Daoji (釋道基, a Buddhist monk), whose secular surname was Lü (呂), was a native of Dongping, Henan. He was naturally intelligent and renowned for his talent from a young age. At the age of fourteen, he traveled to Pengcheng with his books, widely listening to the teachings of various teachers. As his studies deepened, his virtue grew day by day. When discussing profound Buddhist principles, he could always understand and explain them before others spoke. When reading new articles, his thoughts could always transcend the surface of the text. Therefore, people in Xuzhou and Xuchang praised his intelligence, and people in the Yellow River and Huai River basins respected his morality and character. As a result, his peers admired him and regarded him as a role model. Yang Su (楊素, Grand Tutor and Minister of the Department of State Affairs of the Sui Dynasty), a talented person who governed the country and held the power of the state, once expressed his reverence and sighed at the impermanence of fate during a conversation. He turned to the ministers and said, 'Master Daoji is the future hope of Buddhism!' Since meeting Master Daoji, he believed that few famous monks could compare to him. Therefore, he invited Master Daoji to Dongdu to lecture on the 'Treatise on Consciousness-only'. Master Daoji had been influenced by Buddhism since childhood and had a deep understanding of Buddhist principles. He was proficient in various fields, and his explanation of the profound Buddhist principles was very brilliant. When he lectured on the scriptures, his voice was as loud as a river pouring down; when he debated, his words were as sharp as thunder. At that time, it was the early years of the Daye era, and the Sui Dynasty was prosperous. The study of Buddhist doctrines was more prevalent than the changing of the wind and clouds, and the scholar-officials were as firm as mountains. They all gathered in the scripture halls to ask questions and seek knowledge, following in the footsteps of Master Daoji, and people from far and near gathered like fish scales. Therefore, Master Daoji wrote the 'Miscellaneous Treatise on Consciousness-only' and the 'Profound Chapters', and copied eight volumes. The two versions, large and small, have been passed down to this day. Since ancient times, various sects have guided each other, and they all believed that Master Daoji's articles were magnificent, and his writing was brilliant, soaring straight into the sky. His narration was full of cadence, and he was unprecedented. From then on, the whole country took Master Daoji as an example, and gathered together to study Buddhism, just like the sun of wisdom shining on the monastery. Everyone hoped to be guided by Master Daoji and find the way back to the truth. Master Daoji's reputation and talent were second to none in the country. In the fifth year of the Daye era, Emperor Yang of Sui issued an edict summoning Master Daoji. Master Daoji explained the profound Buddhist principles to Emperor Yang of Sui, which made Emperor Yang of Sui very satisfied. At the end of the Sui Dynasty, scholars of metaphysics and Confucianism wanted to see the strength of Buddhism, so they gathered scholars of Buddhist doctrines and personally came to watch the debate. The emperor's carriage moved slowly, and the music of the horns resounded through the avenue. The emperor temporarily stopped his journey and stopped in front of the gate of the pure Buddhist temple. Since Buddhism was introduced to China, this was the first time such a scene had occurred. At that time, those who were good at debate enjoyed a great reputation. When they were about to ascend the Dharma seat, everyone showed their talents. But in the end, everyone's views converged, and they all saluted Master Daoji and honored him as 'Xuanzai'. Master Daoji was not only respected by everyone, but also wanted to serve the country wholeheartedly. Therefore, he put forward a grand program and praised the merits of Emperor Yang of Sui. The ministers were all surprised and praised Master Daoji's talent together. At the end of the Sui Dynasty, the country declined, and wars swept through the Central Plains. In order to promote etiquette to the barbarians, Confucius had such an intention, so Master Daoji went to Nanzheng with a tin staff.
張教西岷。於是巴蜀奔飛望煙來萃。莫不廓清游霧。邪正分焉。敦閱大乘弘揚攝論。釐改先轍緝纘亡遺。道邁往初名高宇內。以聽徒難襲承業易迷。乃又綴大乘章抄八卷。並詞致清遠風教倫通故覽卷履軾若登龍門焉。信鴻漸之有日矣。故貞觀帝里。㝢內知名之僧。傳寫流輝實為符契。但以世接無常生涯有寄。將修論疏。溘爾而終。以貞觀十一年二月。卒于益部福成寺。春秋六十有餘矣。時彭門蜀壘復有慧景寶暹者。並明攝論譽騰京國。景清慧獨舉詮暢玄津。文疏抽引亟發英采。暹神志包總高岸倫儔。談論倚伏態出新異。數術方藝無學不長。自預比肩莫有淪溺。末年耽滯偏駁遂掩徽猷。故不為時匠之所班列。
釋道愻。姓張氏。河東虞鄉人也。神氣高邈器度虛簡。善通機會鑒達治方。子史流略嘗頗游處。護法御眾誠其本據。雖大通群籍。偏以涅槃攝論。為棲神之宅也。與弟道謙發矇相化。俱趣曇延法師。延正法城塹道俗宗歸。觀屬天倫可為法嗣。乃度為弟子。荷擔陪隨。游棲宮闕講悟談述。皆簉下筵欣敘玄奧。每思擊節。故聽涉乃多而特覽其綱要。登預講釋屢結炎涼。三晉英髦望風騰集。晚住蒲州仁壽寺。聚徒御化樹業當衢。然以地居方會。賓旅湊從季俗情蕪多縱凡度。既行向背憎愛由生。愻道會晉川。行光河表
【現代漢語翻譯】 現代漢語譯本：張教化西岷（地名）。於是巴蜀（地名）之人奔走相告，如望煙火般前來聚集。沒有誰不感到心胸開闊，驅散了迷霧，正邪得以分明。他致力於研讀大乘佛法，弘揚《攝大乘論》，修訂前人的不足，繼承併發揚遺失的內容。他的道行超越以往，名聲響徹天下。因為聽眾難以完全繼承他的事業，容易迷惑，於是又撰寫了《大乘章抄》八卷。這些文章辭藻清麗，意境深遠，風俗教化融會貫通，所以閱讀這些書卷，就像登上龍門一樣，令人景仰。相信他如鴻雁般高飛的日子指日可待。所以在貞觀年間的帝都，他是天下聞名的僧人，他的著作被廣泛傳抄，光輝流傳，確實與佛法相符。但因為世事無常，人生短暫，正要著手撰寫論疏，卻突然去世。在貞觀十一年二月，圓寂于益州（地名）福成寺，享年六十多歲。當時彭門（地名）、蜀壘（地名）一帶還有慧景（人名）、寶暹（人名）兩位法師，都精通《攝大乘論》，名聲響徹京城。慧景法師清明聰慧，擅長闡釋玄妙的佛法，他的文章疏朗流暢，常常閃耀著智慧的光芒。寶暹法師神思縝密，才華橫溢，談論佛法時旁徵博引，常常有新穎獨特的見解。他在數術方技方面也無所不通，沒有人能與他比肩。但晚年沉溺於偏頗的見解，最終掩蓋了他的才華，所以沒有被當時的佛學大家所推崇。 現代漢語譯本：釋道愻（人名），俗姓張，是河東虞鄉（地名）人。他神態高遠，氣度虛懷若谷，善於把握時機，明察事理，精通治國之道。對於諸子百家的學說，也曾廣泛涉獵。護持佛法，教化民眾，是他的根本職責。雖然廣泛通曉各種佛經，但他尤其以《涅槃經》和《攝大乘論》作為安身立命之所。他和弟弟道謙（人名）一起接受啓蒙教化，都師從曇延（人名）法師。曇延法師是正法的堡壘，是僧俗兩界的宗師。道愻和道謙被認為是天生的法嗣，於是被度為弟子，跟隨在曇延法師身邊。無論是在宮廷還是在寺廟，講經說法，他們都坐在下座，欣然領受玄妙的佛法，常常思索其中的精髓。所以他們聽聞佛法的機會很多，而且特別注重把握其中的綱要。他們多次參與講經說法，經歷了許多寒暑。三晉（地名）一帶的英才俊傑都慕名而來。晚年住在蒲州（地名）仁壽寺，聚集僧眾，教化民眾，弘揚佛法。然而因為地處交通要道，來往的賓客很多，世俗的風氣也比較濃厚，人們常常放縱自己的慾望。既然有了行為上的偏頗，憎恨和喜愛也就隨之產生。道愻法師的道行傳遍了晉川（地名），他的光輝事蹟也傳揚到了河表（地名）。
【English Translation】 English version: Zhang instructed the people of Ximin (place name). Consequently, the people of Ba and Shu (place names) rushed to gather, as if drawn by the sight of smoke. Everyone felt enlightened, dispelling the mists of confusion, and distinguishing between right and wrong. He devoted himself to studying the Mahayana Buddhism, propagating the Mahāyānasaṃgraha, revising the shortcomings of his predecessors, and inheriting and developing what had been lost. His spiritual attainment surpassed the past, and his reputation resounded throughout the world. Because it was difficult for listeners to fully inherit his work and easy to become confused, he further wrote eight volumes of Mahāyānasaṃgraha Chapters. These writings were clear and far-reaching in their diction, and their customs and teachings were interconnected, so reading these volumes was like ascending the Dragon Gate, inspiring admiration. It was believed that the day he would soar like a wild goose was at hand. Therefore, in the imperial capital during the Zhenguan era, he was a renowned monk throughout the land, and his works were widely copied and circulated, shining brightly and truly in accordance with the Dharma. However, due to the impermanence of the world and the brevity of life, just as he was about to begin writing commentaries, he suddenly passed away. In the second month of the eleventh year of Zhenguan, he passed away at Fucheng Temple in Yizhou (place name), at the age of sixty-plus. At that time, there were also Dharma masters Huijing (person name) and Baoxian (person name) in the Pengmen (place name) and Shulei (place name) areas, who were both proficient in the Mahāyānasaṃgraha and renowned in the capital. Dharma Master Huijing was clear and intelligent, excelling at explaining the profound Dharma, and his writings were clear and fluent, often shining with wisdom. Dharma Master Baoxian was thoughtful and talented, and his discussions of the Dharma were well-referenced and often had novel and unique insights. He was also proficient in numerology and various arts, and no one could compare to him. However, in his later years, he indulged in biased views, which ultimately overshadowed his talent, so he was not esteemed by the great Buddhist scholars of the time. English version: Śramaṇa Daoxun (person name), whose lay surname was Zhang, was a native of Yuxiang in Hedong (place name). He had a lofty demeanor and a humble spirit, was good at seizing opportunities, discerning affairs, and was proficient in the art of governing the country. He had also extensively studied the various schools of thought. Protecting the Dharma and teaching the people were his fundamental responsibilities. Although he was widely versed in various Buddhist scriptures, he especially regarded the Nirvana Sutra and the Mahāyānasaṃgraha as his refuge. Together with his younger brother Daoqian (person name), he received enlightenment and both became disciples of Dharma Master Tanyan (person name). Dharma Master Tanyan was a fortress of the true Dharma and a master of both the monastic and lay communities. Daoxun and Daoqian were considered natural successors to the Dharma, so they were ordained as disciples and followed Dharma Master Tanyan. Whether in the palace or in the temple, when lecturing on the scriptures, they sat in the lower seats, gladly receiving the profound Dharma, and often pondered its essence. Therefore, they had many opportunities to hear the Dharma and paid special attention to grasping its key points. They participated in lecturing on the scriptures many times, experiencing many years. Talented individuals from the Sanjin (place name) area came to admire them. In his later years, he lived in Renshou Temple in Puzhou (place name), gathering monks, teaching the people, and propagating the Dharma. However, because it was located in a transportation hub, there were many visiting guests, and the secular atmosphere was strong, people often indulged their desires. Since there were deviations in behavior, hatred and love arose accordingly. Dharma Master Daoxun's practice spread throughout Jinchuan (place name), and his glorious deeds were also spread to Hebei (place name).
。日延主客資給法財。皆委僧儲通濟成軌。或有所匱者。便課力經。始周告有緣。德洽民庶。為無不遂。所以方遠傳譽更振由來。自蕃王府宰臺省群僚。並紆駕造展。咨謁余訓或匆遽不過者。心愧悚戰。如謂有所失矣。斯固德動物情。為若此也。愻癊道自資坐鎮時俗。雖復貴賤參請。曾無迎送。加以言笑溫雅談謔任時。接晤緣機並稱詞令。而奉禁守節不妄虧盈。頻致祥感時所重敬。大業末歲妖氣云奔。因事返京夜停關首。所投主人家有五男。又勾外盜。見愻馬壯。欲共私之。夜往其所。乃見十人圍繞其馬形並雄怒擐甲執兵。眾盜同怖。因之退縮。細尋不見。又往趣之還見如初。無敢近者。進退至五遂達天明。既不見人。知是神感乃合面歸懺焉。其冥通顯益如此例也。又以仁讓之性出自天心。預見危苦。哀憐拯濟無擇怨憎。通情盡一。唐初廓定未拔蒲州。愻與寺僧被擁城內。時有一僧恒欲危害。非類加謗乃形言色。愻雖聞此曾不輟慮。既規不遂乃欲翻城。事發將戮並無救者。愻涕泣辭謝于執事曰。此僧為過事屬愻身。教導未通故為罪釁。此則過由愻起。宜當見戮。苦復設諫。執事知是其敵。而不忍見愻之云云。遂即釋放。自此已后更發仁風。據事引之。達量之弘者矣。逮貞觀中年冬。有請講涅槃者。預知將終苦不受請。
【現代漢語翻譯】 現代漢語譯本：每日供給齋飯，資助財物，都委託寺院儲蓄，用來賙濟，形成制度。如果有所缺乏，就督促大家努力經營。起初，周告有緣之人，恩德遍及百姓，沒有不成功的。因此，遠方也傳揚他的美名，更加振興了寺院。從地方長官到朝廷官員，都親自前來拜訪，請教他的教誨。即使匆忙不能前往的，心中也感到慚愧不安，好像有所缺失一樣。這確實是德行感動了萬物，才會這樣啊！ 愻癊（Xùn Yìn，人名）以道自資，坐鎮一方，即使貴賤之人前來拜訪，也從不迎接或送別。加上言語溫和文雅，談笑風生，隨機應變，都被稱讚為善於言辭。而且奉行戒律，堅守節操，從不違背。多次感應到祥瑞，被當時的人所敬重。大業末年，妖氣四起，因為有事返回京城，夜晚停留在關口。所投宿的主人家有五個兒子，又勾結外面的盜賊，看到愻癊的馬很壯，想要一起偷走。夜晚前往他住的地方，就看到有十個人圍繞著他的馬，個個雄壯憤怒，身披鎧甲，手持兵器。盜賊們都感到害怕，因此退縮了。仔細尋找，卻什麼也看不見。又前往，還是看到和先前一樣的情景，沒有人敢靠近。前進後退，直到五次，才到了天亮。既然看不到人，知道是神靈感應，於是合掌懺悔。他暗中通靈顯現利益的事例就是這樣。 而且他仁慈謙讓的本性出自天性，預見到危難困苦，哀憐救濟，不分怨恨和親近，通情達理，盡心盡力。唐朝初年平定天下，還沒有攻下蒲州（Púzhōu，地名）的時候，愻癊和寺院的僧人被圍困在城內。當時有一個僧人一直想要加害他，用不實的言語誹謗他，都表現在言語和臉色上。愻癊雖然聽說了這些，卻從未停止為他考慮。那僧人計劃沒有成功，就想要打開城門投降。事情敗露，將被處死，沒有人能救他。愻癊哭泣著向執事的人辭謝說：『這個僧人犯錯的事情屬於我，因為我教導不力，所以才導致他犯罪。這樣看來，過錯是由我引起的，應該處死我。』他苦苦地勸說。執事的人知道他是那僧人的仇人，卻不忍心看到愻癊這樣，於是就釋放了那個僧人。從此以後，他更加發揚仁義之風，根據事情來引導，是多麼寬宏大量啊！ 到了貞觀（Zhēnguān，年號）中年冬天，有人請他講解《涅槃經》（Nièpán Jīng，佛經名），他預知自己將要去世，堅決不接受邀請。
【English Translation】 English version: Daily, they provided vegetarian meals and financial support, entrusting everything to the monastery's storage for relief and establishing a system. If there were shortages, they urged everyone to work diligently. Initially, they informed those with affinity, and their virtue reached the common people, leaving nothing unaccomplished. Therefore, their reputation spread far and wide, further revitalizing the monastery. From local officials to court ministers, all personally visited to seek his teachings. Even those who couldn't make it due to haste felt ashamed and uneasy, as if they were missing something. This was indeed the virtue that moved all beings to act in this way! Xùn Yìn (Person's name), relying on the Dao for self-cultivation, presided over the area. Even when people of high and low status came to visit, he never greeted or saw them off. Moreover, his words were gentle and refined, his conversations witty and timely, and his responses were praised for their eloquence. Furthermore, he upheld the precepts, maintained his integrity, and never deviated. He frequently received auspicious omens, and was highly respected by the people of that time. At the end of the Daye (Era name) period, ominous signs arose everywhere. Due to some matter, he returned to the capital and stopped at the gate at night. The family of the host where he stayed had five sons, who colluded with outside thieves. Seeing Xùn Yìn's strong horse, they wanted to steal it together. They went to his place at night and saw ten people surrounding his horse, all strong and angry, wearing armor and holding weapons. The thieves were all frightened and retreated. They searched carefully but could not see anything. They went again and saw the same scene as before, and no one dared to approach. They advanced and retreated five times until dawn. Since they could not see anyone, they knew it was a divine response and repented with their palms together. Such was the example of his hidden spiritual connection manifesting benefits. Moreover, his benevolent and modest nature came from his innate heart. He foresaw dangers and hardships, and compassionately rescued and aided, without distinguishing between resentment and affection, understanding and exhausting his efforts. In the early years of the Tang Dynasty, when the empire was being pacified and Púzhōu (Place name) had not yet been captured, Xùn Yìn and the monks of the monastery were trapped inside the city. At that time, there was a monk who constantly wanted to harm him, slandering him with false words, all expressed in his words and face. Although Xùn Yìn heard about this, he never stopped considering him. The monk's plan failed, and he wanted to open the city gate to surrender. When the matter was exposed, he was about to be executed, and no one could save him. Xùn Yìn wept and bid farewell to the officials, saying, 'This monk's wrongdoing is my responsibility, because my teaching was not effective, which led him to commit the crime. In this case, the fault lies with me, and I should be executed.' He pleaded bitterly. The officials knew that he was the monk's enemy, but they could not bear to see Xùn Yìn like this, so they released the monk. From then on, he further promoted the spirit of benevolence, guiding according to the circumstances, how magnanimous he was! By the middle of the Zhenguan (Era name) period in winter, someone invited him to lecture on the 'Nirvana Sutra' (Nièpán Jīng, Name of a Buddhist scripture). Foreknowing that he was about to pass away, he firmly declined the invitation.
前人不測意故鄭重延之。乃告曰。所以固辭者。不終此席耳。不免來意且后相煩。遂往王城谷中。道俗齊集。愻登座主題已告四眾曰。世界法爾不久當終。敢辭大眾。云何偈后請寄來生。遂依文敘釋。恰至偈初即覺失念。經才三宿卒于山所。春秋七十有五。即其年十二月二十五日也。闔境同號若喪考妣。當夜雪降週三四里。乃掃路通行。陳屍山嶺。經夕忽有異花繞尸周匝披地踴出。莖長一二尺許。上發鮮榮。似款冬色而形相全異。七眾驚奉悲慶諠山。有折將入城示諸耆宿。乃內水瓶中者。至明年五月猶不萎悴。后拔之於地。方始枯矣。其冥祥所感希世如此。晉州有人性愛遊獵。初不奉信。有傳遜之祥兆達其耳者。乃造山覓之。花滅屍亡唯睹空處。仍大哭曰。生不蒙開信。死不蒙花瑞。一何無感。必神道有徴。愿重靈相。言訖地踴奇花還長尺許。欣慰嘉應。遂折取而歸通告鄉川。由斯起信。並近年目信可妄傳乎。愻弟道謙。學行之美少劣於兄。而講解十地有聞關表。以仁壽住寺既濱關路。每因此囂塵地接京都亟勞人事。乃顧言幽遁歷觀山水。谷號王城。因而棲處。時復登高臨遠。摛體風雲具引名篇。高調清逸道俗賓會。又聚山門談謔引心未曾虛老。以貞觀元年卒于山舍。春秋六十七。愻撫之灑淚。與弟子道基等阇毗遺陰
。收其餘塵散之風府。追惟恩悌。為造釋迦磚塔一軀。勒碑樹德沙門行友為文。
和上諱慧頵。俗姓張氏。清河人也。有晉永嘉。避地居於建業焉。天性通簡風神詳正。洽聞博達砥礪后賢。昔在志學早經庠塾。業貫儒宗藝能多具。父正見有陳文國英彥所高。自有別集。嘉其欣奉釋門。悟其神宇將欲繼世其業。故有所志請。並抑奪之和上識真日積情陳切至。若不出家誓當去世。乃恐其畢命。且隸李宗。既處靜觀權持巾褐。遂授三五秘要符箓真文並算數式易禁劾等法。神慧開明指掌通曉。又旁詢莊老三洞三清楊子太玄葛生內訣。莫不鏡識根源究尋支派。末乃思其真際崇尚自然。駐采練形。終期羽化。討尋至理。若響難追。即密誦法華意歸佛種。未經時序文言並竟。會陳帝度僧。便預比挍。太建年中便蒙敕度。令住同泰。剃落之後親親乃知。既是官許即便稱慶。由附緇侶稟聽眾經。后至前達日增榮唱。隋降陳國北度江都。又止華林棲遑問法。有解法師。成論名匠。因從累載聽談玄義。稽洽先聞更弘神略。以道行成著緇素攸歸。開皇末年被召京寺。於時晉王開信盛延大德同至日嚴。並海內杞梓遞互相師。每日講乘五輪方駕。遂得通觀異部遍覽眾傳仇討舊聞考定新軌。陶津玄奧慧悟彌新。深鑒訶黎漏文小道。乃歸宗龍樹弘
【現代漢語翻譯】 現代漢語譯本：又收斂其餘散的風氣，歸於風府穴。追思往昔的恩情和友愛，建造了一座釋迦牟尼佛磚塔。請沙門行友撰寫碑文，以樹立他的德行。
和上的法號是慧頵（Huì Yūn），俗姓是張氏，是清河（Qīnghé）人。在晉朝永嘉年間，爲了躲避戰亂而居住在建業（Jiànyè）。他天性通達簡明，風度神采詳和端正。廣泛地聽取和學習，磨礪和提拔後輩賢才。早年立志求學，很早就進入學校。精通儒家的學問，具備多種技藝才能。他的父親張正見（Zhāng Zhèngjiàn）被陳文國的英才所推崇，有自己的別集。嘉獎他欣然信奉佛門，領悟到他的神采氣度，將要繼承他的事業。所以他有所志向請求，都被壓制和剝奪。和上認識到真理日益積累，情感陳述懇切至極。如果不能出家，就發誓要離開人世。家人擔心他會因此喪命，暫時隸屬於李宗。既然身處清靜之地觀察世事，就暫時戴著頭巾穿著粗布衣服。於是被授予三五秘要符箓真文，以及算數、式易、禁劾等法術。他的神慧開明，運用起來得心應手。又廣泛地詢問莊子、老子、三洞、三清、楊子《太玄經》、葛洪《抱樸子內篇》的秘訣。沒有不洞察其根源，探究其支脈的。最終思考到真理的究竟，崇尚自然，通過駐留氣息、修煉形體，最終期望羽化成仙。探尋至高的道理，如同追逐迴響一樣難以追及。於是秘密誦讀《法華經》，心意歸向佛種。沒過多久，就通曉了經文的語言。適逢陳朝皇帝度僧，便參與了比試。太建年間，便蒙受皇帝的敕令而得以出家，住在同泰寺。剃度之後，親戚們才知道。既然是官方允許的，便都稱慶。由於依附於僧侶，聽聞眾多的經典。後來居上，名聲日益顯赫。隋朝攻滅陳國，他北上前往江都（Jiāngdū）。又停留在華林寺，棲身於此，詢問佛法。有解法師（Jiě Fǎshī），是精通《成實論》的名匠。於是跟隨他多年，聽他講解玄妙的義理。考察和融會先前所聽聞的，更加弘揚他的神妙策略。因為以道行成就，使得僧俗都歸向他。開皇末年，被召到京城的寺廟。當時晉王（Jìn Wáng）開辦佛事，盛情邀請大德高僧一同前來，每天都很莊嚴。如同海內的棟樑之材，互相學習。每天講經說法，五輪齊頭並進。於是得以通觀不同的部派，遍覽眾多的傳記，校對舊聞，考訂新的規則。陶冶精深的玄奧，智慧領悟更加清新。深刻地鑑別訶黎（hēlí）的漏文和小道，於是歸宗于龍樹（Lóngshù），弘揚佛法。
【English Translation】 English version: He also gathered the remaining scattered winds into the Fengfu (Wind Mansion) acupoint. Recalling past kindness and affection, he built a brick pagoda of Shakyamuni (Shìjiāmóuní) Buddha. He commissioned the Shramana (monk) Xingyou (Xíngyǒu) to write an inscription to extol his virtues.
The Venerable's Dharma name was Huiyun (Huì Yūn), his secular surname was Zhang (Zhāng), and he was a native of Qinghe (Qīnghé). During the Yongjia (Yǒngjiā) period of the Jin Dynasty, he sought refuge in Jianye (Jiànyè) to escape the war. He was naturally intelligent and straightforward, with a dignified and upright demeanor. He listened and learned extensively, and he cultivated and promoted later generations of talented individuals. In his early years, he aspired to study and entered school at a young age. He was proficient in Confucian learning and possessed many skills and talents. His father, Zhang Zhengjian (Zhāng Zhèngjiàn), was admired by the elites of the Chen (Chén) Dynasty and had his own collection of writings. He praised his son's joyful devotion to Buddhism and recognized his spiritual potential to carry on his work. Therefore, when he expressed his aspirations, they were suppressed and denied. The Venerable's understanding of the truth grew daily, and his emotional pleas were extremely earnest. If he could not become a monk, he vowed to leave the world. His family feared that he would die as a result, so he was temporarily affiliated with the Li (Lǐ) clan. Since he was in a quiet place to observe the world, he temporarily wore a turban and coarse cloth clothes. He was then taught the secret essentials of the Three-Five (Sān-Wǔ) Talismans and True Texts, as well as mathematics, divination, prohibitions, and other techniques. His divine wisdom was clear and he understood them with ease. He also widely inquired about the secrets of Zhuangzi (Zhuāngzǐ), Laozi (Lǎozǐ), the Three Caverns (Sān dòng), the Three Purities (Sān qīng), Yangzi's (Yángzǐ) 'Tai Xuan Jing' (Tài Xuán Jīng), and Ge Hong's (Gé Hóng) 'Inner Chapters of Baopuzi' (Bàopǔzi Nèi Piān). He understood their origins and explored their branches. Finally, he contemplated the ultimate truth, revered nature, and practiced breath retention and body cultivation, ultimately hoping to ascend to immortality. Seeking the highest truth was like chasing an echo, difficult to catch. So he secretly recited the 'Lotus Sutra' (Fǎ Huá Jīng), his mind returning to the seed of Buddhahood. Before long, he understood the language of the scriptures. When the Chen Emperor ordained monks, he participated in the competition. In the Taijian (Tàijiàn) period, he received an imperial decree to become a monk and reside in Tongtai (Tóngtài) Temple. After his tonsure, his relatives finally learned of it. Since it was officially permitted, they all rejoiced. Because he was attached to the Sangha (monastic community), he listened to many scriptures. He surpassed those who came before him, and his reputation grew daily. When the Sui (Suí) Dynasty conquered the Chen Dynasty, he went north to Jiangdu (Jiāngdū). He also stayed at Hualin (Huálín) Temple, residing there and inquiring about the Dharma. There was Dharma Master Jie (Jiě Fǎshī), a renowned expert in the 'Tattvasiddhi Shastra' (Chéngshí Lùn). So he followed him for many years, listening to his explanations of profound meanings. Examining and integrating what he had heard before, he further promoted his miraculous strategies. Because he achieved success through his practice, both monastics and laypeople turned to him. At the end of the Kaihuang (Kāihuáng) period, he was summoned to a temple in the capital. At that time, Prince Jin (Jìn Wáng) initiated Buddhist events, inviting great virtuous monks to come together, and every day was very solemn. Like the pillars of the country, they learned from each other. Every day they lectured on the scriptures, with five wheels advancing together. Thus, he was able to understand different schools, read many biographies, collate old news, and examine new rules. Cultivating profound mysteries, his wisdom and understanding became even fresher. He deeply discerned the flaws and minor paths of Héli (hēlí), and thus returned to the lineage of Nagarjuna (Lóngshù), propagating the Dharma.
揚大乘。故得中百般若唯識等論。皆飲沐神化披閱文言講導相仍用為己任。時閑屏退成慮研思。所誦法華通持猶昔並講文義以為來習。貞愨守正不妄參迎。沙門智首道岳等。並學窮稽古架業重霄。飲德欽風留連信宿。詳議法律刪定憲章。歡笑而旋尋復造展。武德之始。皇姊桂陽長公主。造崇義寺。久崇戒范。義而居之。世屬休明物情望重。律師玄琓道張朝市。行感紫宸氣結風雲。游從龍象每事邀延。敘言友敬而謙虛成治。時復棲焉。琓深戢機神彌隆致接故。有出罪受戒。常居元席矣。貞觀十一年夏末。風疾屢增。召門人曰。形勢不久將畢大辭。宜各敦自愛。不宜後悔。恨福業未就。以為慮耳。乃割其冬服並用成之。又曰。若識神自課可有常規。恐脫昏昧。非時索食一無與法后將大漸。時過索粥。答曰。齋時過矣。便默然不言。其臨終奉正為如此也。至其年七月二十六日卒于所住。春秋七十有四。葬于高陽原之西。鑿穴處之。后又遷南山豐德寺東巖。斫石為龕就銘表德余學年奉侍歲盈二紀慈誥溫洽喜怒不形誨以行綱曲示纖密。蒸嘗御涉炎涼不倦。初受具后。性愛定門啟陳所請。乃曰。戒凈定明。道之次矣。宜先學律。持犯照融然後可也。一聽律筵。十有餘載。因循章句遂欣祖習。貞觀初年。拔思關表廣流聞見。乃跪陳行
【現代漢語翻譯】 現代漢語譯本 弘揚大乘佛法。因此，像《中論》、《百論》、《般若經》、《唯識論》等論著，他都像沐浴在神聖的光輝中一樣，深入研讀文言文，並不斷地講解引導，以此作為自己的責任。空閑時，他會靜下心來，深入思考。過去所誦持的《法華經》，他仍然能夠通透地理解和掌握，並且講解其中的文義，用來教導後來的學習者。他忠誠老實，堅守正道，不胡亂參與迎合。沙門（Śrāmaṇa，出家修道者）智首、道岳等人，都是學問淵博，能夠繼承和發展前人的事業。他們仰慕道宣律師的德行，像欽佩風一樣，流連忘返，多次拜訪請教。詳細地討論佛教的法律，刪改和修訂戒律文字。他們歡笑著告別，不久又再次前來拜訪。 在武德年間（唐高祖年號），皇姊桂陽長公主建造了崇義寺。道宣律師長期以來崇尚戒律，因此居住在那裡。當時社會安定，政治清明，人們對道宣律師的期望很高。律師玄琓（Xuán Wàn）的名聲傳遍朝廷和民間。他的德行感動了上天，以至於祥雲聚集。跟隨他學習的人很多，他總是應邀參加各種活動。他與人交往時，既友善又尊敬，而且謙虛謹慎，最終成就了他的事業。有時，他也會回到崇義寺居住。玄琓律師非常敬佩道宣律師，他們的交往非常密切。因此，凡是需要懺悔罪過、接受戒律的人，都常常到道宣律師那裡去。 貞觀十一年（唐太宗年號）夏末，道宣律師的風疾多次發作。他召集門人說：『我的身體狀況恐怕不久於人世，將要告別大家了。你們各自要好好保重自己，不要後悔。我只是遺憾自己弘揚佛法的功業還沒有完成。』於是，他把過冬的衣服分發給大家，並用這些衣服來處理後事。他又說：『如果我的神識能夠自己控制，或許還有一些規律可循。但我恐怕會昏昧不清，如果不是吃飯的時間，就不要給我食物。』後來，他病情加重，在不該吃飯的時候想喝粥。門人回答說：『齋戒的時間已經過了。』他便默默地不再說話。他臨終時奉守正道的態度就是這樣。在那一年的七月二十六日，道宣律師在所居住的寺廟中去世，享年七十四歲。他被安葬在高陽原的西邊，在山崖上鑿了一個洞穴作為墓地。後來，又被遷葬到南山豐德寺的東巖，在巖石上開鑿石龕，並刻上銘文來表彰他的德行。我在學法的年紀侍奉道宣律師，時間超過了二十年。他慈祥的教誨溫暖人心，喜怒不形於色，教導我做人的綱常，細緻地指點我細微之處。我侍奉他飲食起居，無論寒暑都不敢懈怠。當初我受具足戒后，請求道宣律師開示修行的門徑。他便說：『戒律清凈，禪定明澈，這是修道的次第。你應該先學習戒律，明白持戒和犯戒的道理，然後才可以修習禪定。』我聽他講解戒律，已經有十多年了。我遵循章句，很高興能夠繼承他的學風。貞觀初年，我廣泛地蒐集資料，希望能夠增長見聞。於是，我跪著向道宣律師陳述我的想法。
【English Translation】 English version He promoted the Mahāyāna (Great Vehicle). Therefore, he deeply studied treatises such as the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), Śataśāstra (One Hundred Treatises), Prajñāpāramitā (Perfection of Wisdom) Sutras, and Vijñāptimātratā (Consciousness-Only) texts, as if bathing in divine light. He thoroughly studied classical Chinese and continuously lectured and guided, taking this as his responsibility. In his spare time, he would calm down and contemplate deeply. He was still able to thoroughly understand and grasp the Lotus Sūtra, which he had recited and upheld in the past, and he lectured on its meaning to teach later learners. He was loyal and honest, adhered to the right path, and did not participate in flattery or pandering. Śrāmaṇas (ascetics) such as Zhìshǒu and Dàoyuè were erudite scholars who could inherit and develop the careers of their predecessors. They admired Vinaya Master Dàoxuān's virtue, like admiring the wind, lingering and visiting many times. They discussed Buddhist law in detail, deleting and revising the precepts. They laughed and said goodbye, and soon came to visit again. During the Wǔdé era (reign of Emperor Gāozǔ of the Tang Dynasty), Princess Guiyang, the emperor's elder sister, built the Chóngyì Monastery. Vinaya Master Dàoxuān had long admired the precepts, so he resided there. At that time, society was stable, politics were clear, and people had high expectations for Vinaya Master Dàoxuān. The reputation of Vinaya Master Xuán Wàn spread throughout the court and among the people. His virtue moved the heavens, so that auspicious clouds gathered. Many people followed him to study, and he always accepted invitations to various activities. He was friendly and respectful in his interactions with others, and he was humble and cautious, which ultimately led to his success. Sometimes, he would return to Chóngyì Monastery to reside. Vinaya Master Xuán Wàn greatly admired Vinaya Master Dàoxuān, and their interactions were very close. Therefore, those who needed to repent of their sins and receive precepts often went to Vinaya Master Dàoxuān. In the late summer of the eleventh year of Zhēnguān (reign of Emperor Tàizōng of the Tang Dynasty), Vinaya Master Dàoxuān's wind disease occurred many times. He summoned his disciples and said, 'My physical condition is probably not long for this world, and I am about to bid farewell to everyone. You must all take good care of yourselves and do not regret it. I only regret that my work of promoting the Dharma has not yet been completed.' Therefore, he distributed his winter clothes to everyone and used these clothes to handle his funeral affairs. He also said, 'If my consciousness can control itself, perhaps there are some rules to follow. But I am afraid that I will be confused, so do not give me food if it is not mealtime.' Later, his condition worsened, and he wanted to drink porridge at a time when he should not have been eating. The disciples replied, 'The time for fasting has passed.' He silently stopped speaking. This was his attitude of upholding the right path at the time of his death. On the twenty-sixth day of the seventh month of that year, Vinaya Master Dàoxuān passed away in the monastery where he resided, at the age of seventy-four. He was buried to the west of Gāoyáng Plain, in a cave hewn into the cliff as a tomb. Later, he was reburied in the eastern cliff of Fēngdé Monastery on Nánshān Mountain, where a stone niche was carved and an inscription was engraved to praise his virtue. I served Vinaya Master Dàoxuān during my years of studying the Dharma, for more than twenty years. His compassionate teachings warmed people's hearts, his joy and anger were not expressed on his face, he taught me the principles of conduct, and meticulously guided me in the subtle details. I served him in his diet and daily life, and I dared not slacken whether it was cold or hot. After I received the full precepts, I asked Vinaya Master Dàoxuān to enlighten me on the path of practice. He said, 'Purity of precepts and clarity of meditation are the order of cultivation. You should first study the precepts, understand the principles of upholding and violating the precepts, and then you can practice meditation.' I have been listening to him explain the precepts for more than ten years. I follow the chapters and sentences, and I am very happy to be able to inherit his style of learning. In the early years of Zhēnguān, I extensively collected information, hoping to increase my knowledge and understanding. Therefore, I knelt down and presented my thoughts to Vinaya Master Dàoxuān.
意。便累余曰。出家為道。任從觀化。必事世善。不可離吾。因而流涕。餘勇意聞道。暫往便歸。不謂風樹易喧逝川難靜。往還十載遂隱終天。悲哉。
釋道宗。姓衛氏。憑翊人也。行性虛融寬仁篤愛。優洽成濟有名當世。弱年遺俗敦務釋門。專志大論講散文旨。周武廢道隱形俗壤。內蕰明禁外附世塵。隋朝開教便預剃落。住同州大興國寺。寺即文祖之生地也。房宇堂塔前後增榮。背城臨水重輪疊映。寺立四碑峙列方面。宗于其中敷弘連席。悟物既廣開洗塵心。而形解雄邃聽徒崇重。四方賓客日別經過。周給供擬著名道俗。大業季歷薦餒相尋。丘壑填骸人民相食。惟宗偏廣四恩開化氓隸。施物所及並充其供。故蒲州道愻。同州道宗。住隔關河途經即日。情同拯濟騰實廣焉。眾以德望攸歸。舉知寺任。統收僧侶。慈旨弘被。以法寄人弘成濟在律僧眾余學彝倫斯亂。乃到京室。延請沙門智首。中夏講說。宗率其部屬三百餘人。橫經承旨初不覺倦。立寺極久凈地全無。雖未執觸終染宿煮。釋文至此宗乃知非。銜慨晚學未成護法。乃停講翻穢方進後文。又常徒布薩物貴新聞。眾多說欲不赴斯集。及聞欲之為教。誠為悕求。本是厭怠不成聖法。自爾盡報躬臨說戒。諸有不來量事方許。每至累約。言涉勤繁者。皆為之流淚沾
【現代漢語翻譯】 現代漢語譯本：他於是多次勸我說：『出家修道，任憑你觀察世事變化，一定要做有益於世人的善事，不可離開我。』說著就流下了眼淚。我雖然有決心聞道，想著暫時離開一下就回來，卻不料人生的變故如此迅速，時光流逝難以停止。一來一回十年過去，最終隱居山林，終老一生。真是可悲啊。
釋道宗（Shi Daozong），姓衛（Wei），是憑翊（Pingyi）人。他的行為品性虛懷若谷，寬厚仁愛，賙濟他人，在當時很有名望。年輕時就拋棄世俗，專心致力於佛法，專注于研究大乘論典，講解其中的精妙之處。北周武帝（Zhou Wu）廢除佛教時，他便隱姓埋名，藏身於民間，內心堅守佛法，外表則與世俗之人無異。隋朝恢復佛教后，他便剃度出家，住在同州（Tongzhou）的大興國寺（Daxingguo Temple）。這座寺廟是隋文帝（Wen Zu）出生的地方，殿宇樓閣前後增建，更加壯麗。寺廟背靠城墻，面臨河流，重重殿宇相互輝映。寺前立有四座石碑，巍然屹立於四方。道宗就在寺中廣開講席，弘揚佛法。他開導眾生，洗滌塵世煩惱，他的身形雄偉高大，聽眾對他非常敬重。四面八方的賓客每天絡繹不絕地前來拜訪，他對他們的供養非常周到，在僧俗兩界都很有名氣。大業年間，連年發生饑荒，山溝里堆滿了屍體，百姓們甚至互相殘食。只有道宗廣泛地施予恩惠，教化百姓，凡是施捨的物品，都用來充當他們的食物。所以蒲州（Puzhou）的道愻（Dao Xun）和同州的道宗，雖然居住的地方相隔關山河流，但他們的情誼卻如同近在咫尺，他們救濟百姓的事蹟廣為流傳。大眾因為他的德行和聲望都很高，推舉他擔任寺廟的住持，統領僧眾。朝廷也頒佈了慈悲的旨意，將管理僧眾的重任委託給他。他認為弘揚佛法，成就濟世的事業，在於嚴守戒律，如果僧眾違背戒律，那麼綱常倫理就會混亂。於是他前往京城，延請沙門智首（Zhi Shou），在中原地區講經說法。道宗率領他的三百多名部屬，認真聽講，從不感到疲倦。寺廟建立很久了，但一直沒有一塊清凈的土地。雖然還沒有觸犯戒律，但終究還是沾染了一些污穢。道宗聽到這裡，才知道自己錯了，後悔自己學佛太晚，沒有能夠護持正法。於是他停止講經，先清除污穢，然後再繼續講解後面的內容。他又經常帶領僧眾舉行布薩（Posadha，一種懺悔儀式），重視新的見解。很多人都說想要參加，但實際上並不想來參加。等到他講到布薩的教義時，他們才真正渴望參加。原本是因為厭倦懈怠，所以才不能成就聖法。從那以後，他盡心盡力地親自主持說戒儀式。對於那些不來參加的人，他會根據具體情況來決定是否允許。每次說到重要的約定，言語中涉及到勤奮和繁瑣時，他都會流下眼淚，沾濕衣襟。
【English Translation】 English version: Thereupon, he repeatedly urged me, saying, 'Having left home to pursue the Way, you should observe the transformations of the world and be sure to do good deeds that benefit people. You must not leave me.' As he spoke, tears streamed down his face. Although I was determined to hear the Way, I thought I would only be gone for a short time and then return. Little did I expect that the changes of life would be so swift and the passage of time so relentless. After ten years of back and forth, I finally retreated into seclusion, spending my remaining days in solitude. How sorrowful!
釋道宗 (Shi Daozong), whose surname was 衛 (Wei), was a native of 憑翊 (Pingyi). His conduct was characterized by humility, kindness, and profound love. He was known for his ability to provide for others and was highly regarded in his time. In his youth, he abandoned worldly pursuits and devoted himself to Buddhism, focusing on the study of the great treatises and expounding their profound meanings. During the reign of Emperor Wu of the Northern Zhou (Zhou Wu), when Buddhism was suppressed, he concealed himself among the common people, inwardly upholding the Dharma while outwardly appearing as an ordinary person. When the Sui Dynasty restored Buddhism, he was ordained as a monk and resided at the 大興國寺 (Daxingguo Temple) in 同州 (Tongzhou). This temple was the birthplace of Emperor Wen of Sui (Wen Zu). The halls and pagodas were expanded and embellished, with layers of buildings reflecting each other against the backdrop of the city walls and the river. Four stone steles stood in front of the temple, towering in all directions. Within the temple, Daozong widely opened his lectures, propagating the Dharma. He enlightened beings, cleansing their minds of worldly defilements. His majestic presence inspired reverence among his listeners. Guests from all directions came to visit him daily, and he provided for them generously, earning him a great reputation among both monastics and laypeople. During the late years of the 大業 (Daye) era, famine struck repeatedly, and the valleys were filled with corpses. People even resorted to cannibalism. Only Daozong extensively bestowed his grace, educating the people. Whatever he gave was used to provide them with food. Therefore, 道愻 (Dao Xun) of 蒲州 (Puzhou) and 道宗 (Daozong) of 同州 (Tongzhou), although separated by mountains and rivers, were as close as if they were next to each other, and their deeds of saving the people were widely praised. Because of his virtue and reputation, the community elected him as the abbot of the temple, entrusting him with the leadership of the monastic community. The imperial court also issued a compassionate decree, entrusting him with the responsibility of managing the Sangha. He believed that the propagation of the Dharma and the accomplishment of the task of saving the world depended on strict adherence to the precepts. If the Sangha violated the precepts, then the moral order would be disrupted. Therefore, he went to the capital and invited the Shramana 智首 (Zhi Shou) to lecture on the scriptures in the Central Plains. Daozong led his three hundred followers to listen attentively, never growing weary. The temple had been established for a long time, but there had never been a pure and clean space. Although they had not yet violated the precepts, they had still been tainted by some impurities. When Daozong heard this, he realized his mistake and regretted that he had learned the Dharma too late and had not been able to protect the true Dharma. Therefore, he stopped lecturing on the scriptures and first cleansed the impurities before continuing to explain the later passages. He also often led the Sangha in holding the 布薩 (Posadha, a confession ceremony), valuing new insights. Many people said they wanted to participate, but in reality, they did not want to come. When he lectured on the teachings of the 布薩 (Posadha), they truly desired to participate. Originally, it was because of weariness and laziness that they could not achieve the holy Dharma. From then on, he wholeheartedly presided over the precept-giving ceremony himself. For those who did not come, he would decide whether to allow them based on the specific circumstances. Whenever he spoke of important agreements, and his words involved diligence and complexity, tears would stream down his face, wetting his robes.
巾歔欷不已。其欽敬正法為若此也以貞觀十二年遘疾卒于所住。春秋八十有五。門徒弟子五百餘人。奉佩法訓無因景仰。乃竭情厚葬。故𨎪駕連陰幢蓋相接。數里之間皁白斯滿。墳于城東立碑表德。
釋三慧。婁煩人。崇履涅槃以為正業。行流河朔名振伊瀍。大業初年。以學功成采。下敕徴入慧日道場。東都晚進玄津通涉。慧有功矣。而神氣清嚴顧盻成則。鼓言動論眾所憚焉。帝以通道明機務須揚選。乃敕往巴蜀搜舉藝能。屬隋運告終寓居邛𤏡。流離從物因事引生。而性絕煩囂屏居弘業。酂國公竇軌作鎮庸蜀。偏所咨崇。服其處靜自虛。致斯隆敬異等。慧觀時制用。故無虛影。武德九年遠朝京闕。敕見勞問任處黃圖。工部尚書段綸。宿樹善因造靈化寺。欽慧道素上奏任之。時復闡弘重移滎采。頗傳筆記。後學稱尋。貞觀年中召入參譯。綴文證義倫次可崇。制翻經館序。控情置列贍勇豐矣。以其年卒于本寺。春秋七十矣。慧昔在絳州。獨處別院感見神童。形質希世。致敬于慧云。屈法師誡勖知事勿耕墓所。言已便隱。初未之為述。后復重來還述前事。若不為語。當打彼僧必至死也。登為問之。乃正耕田中故冢。遂令止之。由是僧侶清晏卒無後患。自非立正處懷。焉使非人投告。故慧之垂訓。不許觸犯幽顯。如所引
【現代漢語翻譯】 現代漢語譯本 他不停地抽泣，表達了他對正法的欽佩和敬重。貞觀十二年，他因病去世于所居住的地方，享年八十五歲。門徒弟子五百餘人，因無法再瞻仰他的教誨而悲痛不已，於是盡心盡力地厚葬了他。因此，送葬的隊伍連綿不斷，幢幡華蓋相接，數里之間，僧俗人等擠滿了道路。人們在城東為他立碑，以表彰他的德行。
釋三慧（Shi Sanhui），婁煩人。他崇尚修習涅槃（Nirvana）為正業，其名聲傳遍了黃河以北，震動了伊水和瀍水流域。大業初年，因學業有成而被朝廷徵召進入慧日道場。他在東都（Luoyang）晚年時，對玄學和佛學都有深入的研究，這都歸功於他的努力。他神態清高嚴肅，一舉一動都成為人們傚法的準則，他的言論也令人敬畏。皇帝認為他通達事理，明察機要，必須加以選拔重用，於是下令讓他前往巴蜀（Bashu）搜尋有才能的人。隋朝末年，他居住在邛崍（Qionglai）。雖然生活顛沛流離，但他本性厭惡喧囂，隱居在弘業寺。酂國公竇軌（Dou Gui）鎮守庸蜀（Yong and Shu），對他非常敬重，佩服他能安於清靜，虛懷若谷，因此對他格外尊重。三慧能根據時勢制定措施，因此他的所作所為都不是空洞無物的。武德九年，他遠道來到京城朝見皇帝，皇帝慰勞了他，並讓他留在黃圖（指僧籍）。工部尚書段綸（Duan Lun）過去種下善因，建造了靈化寺，他欽佩三慧的德行，上奏朝廷任命他為住持。三慧時常弘揚佛法，再次受到朝廷的重視。他的事蹟頗有記載，後來的學僧都爭相尋訪。貞觀年間，他被召入朝廷參與翻譯佛經，潤飾文句，考證義理，使譯文的倫次更加完善。他撰寫了翻經館序，文筆流暢，內容豐富，氣勢豪邁。同年，他圓寂于本寺，享年七十歲。三慧過去在絳州（Jiangzhou）時，獨自住在別院，感應到一位神童，形貌氣質非同尋常。三慧向他致敬，神童說：『屈法師（Qu Fashi）告誡我，不要在墓地耕種。』說完就消失了。起初三慧沒有把這件事告訴別人，後來神童又來，再次說了這件事，說：『如果不告訴別人，我就會打死那個僧人。』三慧於是去詢問，原來那個僧人正在耕種一塊舊墳地，於是三慧就制止了他。從此僧侶們得以安寧，沒有再發生什麼禍患。如果不是心懷正念，怎麼能讓非人（指神靈）來告知呢？所以三慧的教誨是不允許觸犯幽冥和顯世的，就像他所引用的那樣。
【English Translation】 English version He sobbed incessantly, expressing his admiration and reverence for the True Dharma. In the twelfth year of the Zhenguan era, he passed away from illness at his residence, at the age of eighty-five. His disciples, numbering over five hundred, were deeply saddened by their inability to continue to look up to his teachings, and thus they exerted themselves to give him a grand burial. Therefore, the funeral procession stretched continuously, with banners and canopies connected, and the roads were filled with monks and laypeople for several miles. A stele was erected east of the city to commemorate his virtues.
釋三慧 (Shi Sanhui), a native of Loufan. He revered the practice of Nirvana as his primary pursuit, and his reputation spread throughout the north of the Yellow River, shaking the Yi and Chan river valleys. In the early years of the Daye era, he was summoned to the Huiri Monastery by imperial decree due to his academic achievements. In his later years in the Eastern Capital (Luoyang), he had in-depth studies of both metaphysics and Buddhism, all thanks to his efforts. His demeanor was noble and stern, and his every move became a model for people to follow, and his words were awe-inspiring. The emperor believed that he was insightful and discerning, and must be selected and promoted, so he ordered him to go to Bashu to search for talented people. At the end of the Sui Dynasty, he resided in Qionglai. Although his life was turbulent, he abhorred noise and seclusion, and lived in seclusion in Hongye Temple. Duke Dou Gui of Zan, who was stationed in Yong and Shu, respected him very much, admiring his ability to be content with tranquility and his humility, and therefore respected him extraordinarily. Sanhui was able to formulate measures according to the situation, so his actions were not empty. In the ninth year of the Wude era, he traveled far to the capital to meet the emperor, who comforted him and allowed him to remain in the Huangtu (referring to the monastic register). Duan Lun, the Minister of Public Works, had planted good causes in the past and built Linghua Temple. He admired Sanhui's virtue and memorialized the court to appoint him as abbot. Sanhui often promoted Buddhism and was once again valued by the court. His deeds are well documented, and later monks competed to seek them out. During the Zhenguan era, he was summoned to the court to participate in the translation of Buddhist scriptures, polishing the sentences, verifying the meaning, and making the order of the translation more perfect. He wrote the preface to the Sutra Translation Hall, his writing was fluent, his content was rich, and his momentum was heroic. In the same year, he passed away at the temple, at the age of seventy. Sanhui used to live alone in a separate courtyard in Jiangzhou, and sensed a child prodigy, whose appearance and temperament were extraordinary. Sanhui paid his respects to him, and the child prodigy said: 'Qu Fashi warned me not to cultivate in the cemetery.' After saying that, he disappeared. At first, Sanhui did not tell anyone about this, but later the child prodigy came again and said the same thing again, saying: 'If you don't tell others, I will beat that monk to death.' Sanhui then went to inquire, and it turned out that the monk was cultivating an old cemetery, so Sanhui stopped him. From then on, the monks were able to live in peace, and no more disasters occurred. If it were not for holding the right mind, how could the non-human (referring to the gods) come to inform him? Therefore, Sanhui's teachings do not allow the violation of the underworld and the manifest world, just as he quoted.
云。
釋慧頵。姓李氏。江夏人。本寔隴西。世戴蟬冕。遙派合於天潢。遠條連於若木。十一世祖西晉都亭侯。重避難徂南亭于夏汭因遂家焉。十歲出家。師事舅氏光嚴寺明智法師。智即建初之入室。蒙命說以開筵。乃竭志依承。義門斯啟。於斯時也。南國令主雅重仁王。每歲肆筵高選名德。年才弱冠預擬斯倫。高第既臨聲唱逾遠。天子目睹天人仰贊。光寵國恩恭先是立。及天厭陳德隋運克昌。金陵講席掃土俱盡。乃杖策游吳。大乘頓轡爰整其旅。廣開學市。遠招八埏之士。以扇一極之風。蘇州刺史劉權。果達三德才著九能。又于簡易時務依影法筵悅飲河之滿腹。欣負山而無倦。自有陳淪沒物我分崩。或漏網以東歸。或入籠而北上。穀風以恩相棄。伐木以德相高。積佇朋從咸來謁敬。大業之始曲降皇華。竟以疾辭逸情山水。吳之高人為之胥附。咸請處於通玄依瑞象而弘演。有隋昏逸作梗妖氛。乃避地毗陵沉默宴處。而顯靈瑞相二寺僧徒翹請弘法。寺有沙門智[(豐*力)/石]智猛。風猷警邁不乏精神。既遇通人傾心北面。勤則不匱敏而有功。並繼敷揚俱馳東箭於時刑新輕典世涉屯蒙。長淮已南猶稱吳國。杜威專制端委君臨。崇尚佛理。欽茲歸戒。大唐高祖掃舊布新。起師臨洛徴威謁帝。俯首應詔不悅于躬。頵
【現代漢語翻譯】 釋慧頵（Shi Huiyun），俗姓李，江夏（Jiangxia）人，原籍隴西（Longxi）。其家族世代為官，地位顯赫，血脈可追溯至皇室，家族歷史悠久。他的十一世祖是西晉（Western Jin Dynasty）的都亭侯（Duting Marquis）。爲了躲避戰亂，遷居到夏汭（Xiarui）的南亭（Nanting），並在那裡定居。慧頵十歲時出家，拜舅舅光嚴寺（Guangyan Temple）的明智法師（Mingzhi Dharma Master）為師。明智法師是建初寺（Jianchu Temple）的得意弟子，受命講解佛法。慧頵竭盡全力依從師父，因此開啟了對佛法的深入理解。當時，南朝的統治者非常重視《仁王經》（Renwang Sutra），每年都會舉行法會，選拔有德之士。慧頵年紀輕輕就已名聲在外。他不僅在選拔中名列前茅，而且聲譽也越來越高。皇帝親自接見了他，眾人都讚歎他是天人。因此，他很早就受到了國家的恩寵。隋朝（Sui Dynasty）取代了陳朝（Chen Dynasty）后，金陵（Jinling）的講經場所幾乎全部被毀。於是，慧頵拄著枴杖遊歷到吳地（Wu），開始在那裡弘揚大乘佛法。他廣開學堂，招攬各地的學子，以傳播佛法。蘇州（Suzhou）刺史劉權（Liu Quan）德才兼備，對慧頵非常敬佩，經常參加法會，聽他講解佛法，樂此不疲。陳朝滅亡后，許多僧人四處逃散，有的向東逃亡，有的向北逃亡。慧頵以恩德感化眾人，許多僧人都前來拜見他。隋朝初期，朝廷也曾派人來邀請他，但他以生病為由拒絕了，選擇隱居山水之間。吳地的高僧們都非常敬佩他，請求他住在通玄寺（Tongxuan Temple），依據瑞象（auspicious signs）來弘揚佛法。隋朝末年，社會動盪，妖氛瀰漫。慧頵於是避居毗陵（Piling），默默地修行。後來，顯靈寺（Xianling Temple）和瑞相寺（Ruixiang Temple）的僧人們都懇請他去弘揚佛法。顯靈寺有位名叫智[(豐*力)/石]（Zhi Li）和智猛（Zhimeng）的沙門，他們才華橫溢，精神飽滿。他們遇到慧頵后，都傾心向他學習，勤奮不懈，最終都取得了成就。他們一起弘揚佛法，名聲遠揚。當時，刑法相對寬鬆，但社會仍然動盪不安。長江（Changjiang River）以南仍然被稱為吳國。杜威（Du Wei）專權，掌握著朝政大權。他崇尚佛理，敬佩慧頵，並皈依了佛門。唐高祖（Emperor Gaozu of Tang Dynasty）推翻了隋朝，建立了唐朝。他起兵攻打洛陽（Luoyang），並派人去徵召慧頵。慧頵雖然不情願，但還是應詔前往。 English version: Master Huiyun, whose secular surname was Li, was a native of Jiangxia, with ancestral roots in Longxi. His family had served as officials for generations, holding prominent positions, and their lineage could be traced back to the imperial family, with a long and distinguished history. His eleventh-generation ancestor was the Duting Marquis of the Western Jin Dynasty. To escape the chaos of war, he moved to Nanting in Xiarui and settled there. At the age of ten, Huiyun left home to become a monk, studying under his maternal uncle, Dharma Master Mingzhi of Guangyan Temple. Dharma Master Mingzhi was a prominent disciple of Jianchu Temple, entrusted with the task of expounding the Dharma. Huiyun devoted himself to following his teacher, thus opening the door to a deep understanding of the Dharma. At that time, the ruler of the Southern Dynasties highly valued the Renwang Sutra, and every year held Dharma assemblies to select virtuous individuals. Huiyun, at a young age, had already gained a reputation. He not only ranked high in the selections, but his reputation also grew. The emperor personally received him, and everyone praised him as a celestial being. Therefore, he received the favor of the state early on. After the Sui Dynasty replaced the Chen Dynasty, the Dharma teaching places in Jinling were almost completely destroyed. Therefore, Huiyun traveled to Wu, where he began to propagate the Mahayana Dharma. He widely opened schools, recruiting scholars from all over, in order to spread the Dharma. Liu Quan, the governor of Suzhou, was a man of both virtue and talent, and greatly admired Huiyun, often attending Dharma assemblies to listen to his teachings, enjoying it immensely. After the fall of the Chen Dynasty, many monks fled in all directions, some fleeing east, some fleeing north. Huiyun influenced everyone with his kindness, and many monks came to visit him. In the early Sui Dynasty, the court also sent people to invite him, but he refused on the grounds of illness, choosing to live in seclusion among the mountains and rivers. The eminent monks of Wu greatly admired him, requesting him to reside in Tongxuan Temple and propagate the Dharma based on auspicious signs. At the end of the Sui Dynasty, society was turbulent and evil influences were rampant. Huiyun then retreated to Piling, silently cultivating. Later, the monks of Xianling Temple and Ruixiang Temple pleaded with him to propagate the Dharma. In Xianling Temple, there were two monks named Zhi Li and Zhimeng, who were talented and full of energy. After meeting Huiyun, they wholeheartedly learned from him, working diligently and tirelessly, and eventually achieved success. Together they propagated the Dharma, and their reputation spread far and wide. At that time, the laws were relatively lenient, but society was still unstable. The area south of the Yangtze River was still called the State of Wu. Du Wei held power and controlled the government. He admired Buddhist principles, respected Huiyun, and took refuge in Buddhism. Emperor Gaozu of the Tang Dynasty overthrew the Sui Dynasty and established the Tang Dynasty. He raised troops to attack Luoyang and sent people to summon Huiyun. Although Huiyun was reluctant, he obeyed the summons and went.
【English Translation】 Master Huiyun (Shi Huiyun), whose secular surname was Li, was a native of Jiangxia (Jiangxia), with ancestral roots in Longxi (Longxi). His family had served as officials for generations, holding prominent positions, and their lineage could be traced back to the imperial family, with a long and distinguished history. His eleventh-generation ancestor was the Duting Marquis (Duting Marquis) of the Western Jin Dynasty (Western Jin Dynasty). To escape the chaos of war, he moved to Nanting (Nanting) in Xiarui (Xiarui) and settled there. At the age of ten, Huiyun left home to become a monk, studying under his maternal uncle, Dharma Master Mingzhi (Mingzhi Dharma Master) of Guangyan Temple (Guangyan Temple). Dharma Master Mingzhi was a prominent disciple of Jianchu Temple (Jianchu Temple), entrusted with the task of expounding the Dharma. Huiyun devoted himself to following his teacher, thus opening the door to a deep understanding of the Dharma. At that time, the ruler of the Southern Dynasties highly valued the 'Renwang Sutra' ('Renwang Sutra'), and every year held Dharma assemblies to select virtuous individuals. Huiyun, at a young age, had already gained a reputation. He not only ranked high in the selections, but his reputation also grew. The emperor personally received him, and everyone praised him as a celestial being. Therefore, he received the favor of the state early on. After the Sui Dynasty (Sui Dynasty) replaced the Chen Dynasty (Chen Dynasty), the Dharma teaching places in Jinling (Jinling) were almost completely destroyed. Therefore, Huiyun traveled to Wu (Wu), where he began to propagate the Mahayana Dharma. He widely opened schools, recruiting scholars from all over, in order to spread the Dharma. Liu Quan (Liu Quan), the governor of Suzhou (Suzhou), was a man of both virtue and talent, and greatly admired Huiyun, often attending Dharma assemblies to listen to his teachings, enjoying it immensely. After the fall of the Chen Dynasty, many monks fled in all directions, some fleeing east, some fleeing north. Huiyun influenced everyone with his kindness, and many monks came to visit him. In the early Sui Dynasty, the court also sent people to invite him, but he refused on the grounds of illness, choosing to live in seclusion among the mountains and rivers. The eminent monks of Wu greatly admired him, requesting him to reside in Tongxuan Temple (Tongxuan Temple) and propagate the Dharma based on auspicious signs (auspicious signs). At the end of the Sui Dynasty, society was turbulent and evil influences were rampant. Huiyun then retreated to Piling (Piling), silently cultivating. Later, the monks of Xianling Temple (Xianling Temple) and Ruixiang Temple (Ruixiang Temple) pleaded with him to propagate the Dharma. In Xianling Temple, there were two monks named Zhi[(豐*力)/石] (Zhi Li) and Zhimeng (Zhimeng), who were talented and full of energy. After meeting Huiyun, they wholeheartedly learned from him, working diligently and tirelessly, and eventually achieved success. Together they propagated the Dharma, and their reputation spread far and wide. At that time, the laws were relatively lenient, but society was still unstable. The area south of the Changjiang River (Changjiang River) was still called the State of Wu. Du Wei (Du Wei) held power and controlled the government. He admired Buddhist principles, respected Huiyun, and took refuge in Buddhism. Emperor Gaozu of the Tang Dynasty (Emperor Gaozu of Tang Dynasty) overthrew the Sui Dynasty and established the Tang Dynasty. He raised troops to attack Luoyang (Luoyang) and sent people to summon Huiyun. Although Huiyun was reluctant, he obeyed the summons and went.
為說宿因。釋威憂憤。達頂生之非固。曉吳[渰-合+皛]之失圖。威乃接足烏咽由斯而別。有餘杭沙門道愿法濟等。先稟成論義同門戶。不遠千里請道金陵。乃郁相然諾。既而敷暢至理藥木滋繁。爰逮施奉並無輕費。于遠行龍泉二寺。造金銅彌勒像各一軀。坐高一丈五尺。用結來生之緣也。貞觀元年通玄上德惠儀法師。道心精粹量包山海。修己安人非幾不踐。東晉之日吳有白尼。至誠感神無遠弗屆。天竺石像雙濟滄波。照燭神光融曜滬瀆。白尼迎接因止通玄。自晉距陳多顯靈瑞。隋末軍飆玉石俱盡。二像尊儀蒙犯霜露。儀師獨苦心行切情昏曉。以佛無殿僧何得安。乃跋涉山谷升景[揙-戶+(今-一)]材。不逾一年浮泛千丈。履深冒險還到大吳。廣開月殿指畫斯立。頵以風雨相感。席捲而還。無替兩時功兼二事。有吳縣令陳士綽者。排繁從義傾仰法音。請講法華涅槃。文軸才竟疲役增勞。即以麈尾付囑學士智奘曰。強學待問無憚惠風。師逸功倍不慚屢照。誓言既止怡然冥目。以貞觀四年十月終於通玄。春秋六十有七。其年十一月墳于白虎之南嶺。學士弟子等千餘人哀泗傷心。恐芳儀之有絕。乃樹高碑。江王學士諸麟為文。貞觀五年弟子法韶等。孝情殷至攀號靡及。謹于墳前建磚塔五層。禪師慧儀鄉拜勝德。香火情
軫兼事經綸。故使瞰迥憑高當衢向術。生平子弟。仰瓊級而沾襟。宿昔德朋。望玉輪而屑涕。常州沙門法宣曰。余與上人情均道勰。君終我疾。枕淚眠號素車不馳。玄壤長隔欲伸悲緒。聊書短銘。方墳在列。靈塔斯布。爰屬勝人允茲崇樹。于惟法主人勝德全。愛河早越心燈幼傳。巖岳一簣哮吼三年。青蒲應舉紫極聞天。名邦佇化利物攸往。衢樽日斟懸鏡常朗。義海傍溢談峰直上。誰謂明珠忽潛幽壤。神丘掩穴素塔標墳。瓊龕宿霧玉掌排云。澗松送響巖桂呈芬。山飛海運遷貿相踵。火入秦陵書開汲蒙。惟茲道力巍巍長竦。
釋法恭。姓顧氏。吳郡吳人也。正信天發成德自然。妙識悟道高情拔俗。故知為道者貴其精力。通方者歸其至當。立朝者宗其篤誠。招隱者味其閑放。詳之於恭。諒法侶之羽儀。人倫之準的矣。初生之夕室有異光。爰洎撫塵便能捨俗。事武丘聚法師為弟子也。受具之後。聽餘杭寵公成實屺公毗曇。逮寵將亡。乃以麈尾付囑。凡斯先達皆人傑也。恭既受法寄相續弘持。三吳九派之流。爭趨問道。而勞謙終日應對不疲。行高而挾如愚。學廣而陳面壁。後言游建業歷詢宗匠。深疑碩難每祛懷抱。固有無得之道大弘。遺名之情斯著。乃旋軫舊壤。幽居於武丘山焉。燒指供心。痛惱之情頓遣。檐禽庭獸。長
【現代漢語翻譯】 現代漢語譯本： 他兼顧各種事務，運用才華。因此，他總是站在高處，面向四通八達的道路。平素的子弟，仰望著高高的臺階而淚濕衣襟。往昔的德行之友，遙望他的靈塔而悲傷落淚。常州的沙門法宣說：『我與上人情誼深厚，志同道合。您去世我悲痛，枕著淚水，哭號著，素車無法奔馳，玄冥的地下長久阻隔，想要表達悲傷的情緒。』姑且寫下短小的銘文，墓地排列在此，靈塔也遍佈於此。於是委託有德之人，允許在此崇建。啊！法恭主人，殊勝的德行圓滿，早早超越愛慾之河，心中的明燈從小就傳承下來。即使只差一簣土，巖岳也會發出三年的哮吼。年輕時應試及第，名聲傳到朝廷。名都大邑等待著他的教化，利益眾生的事業長久不衰。酒杯每日斟滿，明鏡常常高懸。義理的海洋向四面八方溢出，談論佛法的山峰直插雲霄。誰說這顆明珠忽然潛藏於幽暗的地下呢？神聖的墓穴被掩蓋，素色的塔標示著墳墓。精美的龕室籠罩著霧氣，玉石的手掌撥開雲霧。澗邊的松樹送來聲響，巖石旁的桂花散發芬芳。山川飛逝，海運變遷，遷徙貿易接踵而至。火燒阿房宮，書籍從汲郡出土。只有這佛法的力量，巍峨高聳，長久不衰。
釋法恭，姓顧氏，是吳郡吳縣人。他天生具有正直的信仰，自然成就美好的德行。具有精妙的見識，領悟佛道，高尚的情操超越世俗。所以，我們知道修道的人，最重要的是他的精力和專注；通達事理的人，最看重的是他的至理和正當；立於朝廷的人，最推崇的是他的篤實和真誠；隱居的人，最欣賞的是他的閒適和灑脫。詳細考察法恭的一生，確實是佛門弟子的榜樣，人倫道德的準則。他出生的夜晚，房間里有奇異的光芒。等到他剛能拿起東西的時候，就能捨棄世俗。他拜武丘山的聚法師為師。受具足戒之後，聽餘杭的寵公講授《成實論》，聽屺公講授《毗曇論》。等到寵公將要去世的時候，就把麈尾交給他。這些先輩都是人中豪傑。法恭接受了佛法，繼承並弘揚佛法，三吳九派的學人，都爭相前來問道。但他始終勞苦謙虛，整日應對，不知疲倦。他的德行高尚卻像愚笨的人一樣，他的學識淵博卻像面對墻壁一樣沉默。後來他遊歷建業，廣泛詢問各宗的宗師，對深奧的疑問和巨大的難題，總是盡力消除心中的疑惑。因此，『無所得』的道理得以大大弘揚，遺世獨立的情懷也因此彰顯。於是他返回故鄉，幽居在武丘山。他焚燒手指來供養佛心，痛苦煩惱的情緒頓時消散。屋檐下的鳥雀，庭院裡的野獸，長久...
【English Translation】 English version: He combined various affairs with skillful management. Therefore, he was always positioned high, facing the roads in all directions. Ordinary disciples, gazing up at the high steps, wet their sleeves with tears. Former virtuous friends, looking towards his stupa, shed tears of sorrow. The Shramana Fa Xuan of Changzhou said, 'My affection for the Venerable One was deep, and our paths aligned. Your passing causes me grief; I sleep with tears, wailing, the plain carriage unable to move. The dark earth is a long separation, and I wish to express my sorrow.' Let me write a short inscription, with tombs lined up here, and stupas scattered all around. Thus, entrusting virtuous people, allowing this noble construction to be erected here. Ah! Dharma Master Fa Gong, his excellent virtue was complete, early transcending the river of love, the lamp of his heart passed down from a young age. Even if only one basket of earth is missing, the crag will roar for three years. In his youth, he passed the examinations, and his name reached the court. Famous cities awaited his transformation, and the work of benefiting beings never ceased. The wine cup is filled daily, and the bright mirror is always hung high. The ocean of righteousness overflows in all directions, and the peak of Dharma discussion rises straight up. Who would have thought that this bright pearl would suddenly be hidden in the dark earth? The sacred tomb is covered, and the plain stupa marks the grave. The exquisite shrine is shrouded in mist, and jade palms push aside the clouds. The mountain stream pines send their sounds, and the rock osmanthus presents its fragrance. Mountains fly, and seas shift, migrations and trades follow one another. Fire entered the Qin mausoleum, and books were unearthed from Jixian. Only the power of this Dharma stands tall and enduring.
釋 Fa Gong, whose surname was Gu, was a native of Wu County, Wujun (present-day Suzhou). He possessed upright faith from birth, and naturally achieved excellent virtue. He had exquisite insight, comprehended the Dharma, and his noble sentiments transcended the mundane. Therefore, we know that for those who cultivate the Way, the most important thing is their energy and focus; for those who understand affairs, the most valued thing is their ultimate truth and propriety; for those who stand in court, the most revered thing is their steadfastness and sincerity; for those who live in seclusion, the most appreciated thing is their leisure and freedom. Examining Fa Gong's life in detail, he was indeed a model for Dharma companions and a standard for human ethics. On the night of his birth, there was an unusual light in the room. When he was just able to hold things, he could renounce the mundane. He became a disciple of Dharma Master Ju of Mount Wuqiu. After receiving the full precepts, he listened to Master Chong of Yuhang lecturing on the Chengshi Lun (Tattvasiddhi Shastra), and Master Qi lecturing on the Pitan Lun (Abhidharma). When Master Chong was about to pass away, he entrusted the zhūwěi (duster) to him. These predecessors were all outstanding figures. Fa Gong received the Dharma, inherited and propagated it, and scholars from the Three Wu and Nine Streams all rushed to ask questions. But he remained laborious and humble, responding all day without fatigue. His virtue was high, yet he was like a foolish person; his knowledge was vast, yet he was silent like facing a wall. Later, he traveled to Jianye, widely inquiring from the masters of various schools, and always tried to eliminate the doubts in his heart regarding profound questions and great difficulties. Therefore, the doctrine of 'no attainment' was greatly propagated, and the sentiment of leaving the world alone was thus manifested. So he returned to his hometown and lived in seclusion on Mount Wuqiu. He burned his fingers to offer to the Buddha's heart, and the emotions of pain and annoyance were immediately dispelled. The birds under the eaves, the beasts in the courtyard, for a long time...
往之志彌存。開皇中年。州將劉權。政成吳土心遊釋教。乃嚴駕山庭屈還城邑。住迴向寺。既迫茲固請翻然回慮。以為體道由心。道存則喪于彼我。立教在跡。教行則混其顯晦。乃游洛轉法通流甘露。挹河仰岳均美前奇。大唐闡化彌崇弘演。貞觀十一年下敕赴洛。常州法宣同時被召亦既來儀。深降恩禮對揚帷扆。辯說紛綸明像教之興滅。證遺法之囑付。入侍宴筵既摛雅什。田衣作詠仍即賜縑。有感聖衷深見顏色。特詔留住傳送京師。四事資給務令優厚。雍州牧魏王。遙加欽請以為戒師。親降疏曰。昔道安晦跡襄陽。聲馳秦闕。慧遠棲心廬岳。名振晉京。故知善言之應非徒千里。明月所照不隔九重。法師笠澤上仁震維高德。律行凈于青眼。威儀整于赤髭。傳燈之智不窮。法施之財無盡。弟子攝此心馬。每渴仰于調御。墾此身田常載懷於法雨。若得師資有托。冀以祛此六塵。善尊啟行。庶無迷於八正。謹遣咨祈佇承慈誘。既膺斯請供施特隆。自爾朝野明達緇素清高。聞風延佇望室奔湊者。厥罕書矣。然其廣植德本遐舉勝幢。寶殿臨云金容照日。講筵初辟負笈相趨。談疏才成名都紙貴。加以博通內外。學海截其波濤。鴻筆雕章。文囿開其林藪。以貞觀十四年十月六日。遷神于西京大莊嚴寺。春秋七十有三。冕旒興悼有識含悲
【現代漢語翻譯】 現代漢語譯本 往日的志向更加堅定。開皇年間，州將劉權，在吳地政績斐然，內心向往佛法。於是隆重地準備車駕，到山中的寺院恭請（法師）返回城邑，住在迴向寺。但（法師）堅決推辭，（劉權）於是轉變思路，認為體悟佛道在於內心，如果心中有道，就不會執著于彼此的分別；建立教法在於外在的示現，教法流行，就會混淆顯明和隱晦。於是（法師）遊歷洛陽，傳播佛法，像甘露一樣滋潤眾生。他敬仰黃河，瞻望嵩山，所到之處都讚美他前所未有的功德。大唐王朝弘揚佛法，更加推崇和演揚（佛法）。 貞觀十一年，（唐太宗）下詔書召（法師）前往洛陽。常州法宣（法師）同時也被召見，也來到了京城。皇帝給予他們深厚的恩禮，在朝廷上與他們對話。他們辯論精妙，闡明佛教的興盛和衰落，證明佛陀遺法的囑託。入宮參加宴會時，他們吟詠典雅的詩歌，用田衣（僧衣）作詩，皇帝隨即賞賜縑帛。皇帝深受感動，非常高興。特別下詔讓他們留在京城，由朝廷供給生活所需，務必優厚。雍州牧魏王，遙遠地表達欽佩之情，請（法師）作為他的戒師。親自寫奏疏說：『過去道安（大師）隱居襄陽，聲名遠揚到秦國都城；慧遠（大師）棲身廬山，名聲震動晉國京城。所以知道美好的言論的影響力不僅僅限於千里，明月的照耀不被重重宮闕阻隔。法師您是笠澤（地名）的高尚之人，德行震動四方。您的戒律清凈如青蓮，威儀莊嚴如赤須。您傳燈的智慧無窮無盡，您佈施的法財沒有窮盡。弟子我控制這顆如野馬般的心，時常渴望得到調御；開墾這塊身田，時常希望得到法雨的滋潤。如果能夠得到師長的依託，希望能夠去除這六塵的污染。善尊您如果能夠啟程前來，我就不會在八正道上迷失方向。』 『謹此派遣使者表達我的祈求，希望得到您的慈悲引導。』（法師）接受了邀請，得到的供養特別豐厚。從此以後，朝廷內外，賢明通達的人，僧俗兩界，清高之士，聽到（法師）的聲名，都翹首期盼，爭先恐後地前往拜見，這樣的人數不勝數。而且（法師）廣泛地種植德行的根本，高高地樹立殊勝的寶幢。寶殿高聳入雲，金色的佛像照耀著太陽。講經的場所剛剛開闢，負笈求學的人就紛紛前來。談論佛經的疏解剛剛完成，京城的紙張就供不應求。再加上（法師）博通內外典籍，學識淵博如大海，截斷了波濤。鴻篇巨製，文采斐然，在文學領域開闢了新的園林。在貞觀十四年十月六日，（法師）在西京大莊嚴寺圓寂。享年七十三歲。皇帝和大臣們都深感哀悼，有見識的人都感到悲傷。
【English Translation】 English version His past aspirations were even more firmly held. During the Kaihuang era (581-600 CE), the prefect of the state, Liu Quan, achieved great success in the Wu region and his heart yearned for Buddhist teachings. Therefore, he solemnly prepared a carriage to respectfully invite (the Dharma Master) from the mountain temple back to the city, residing at the Huixiang Temple (Temple of Turning Towards). However, (the Dharma Master) firmly declined. (Liu Quan) then changed his approach, believing that the realization of the Dharma lies within the heart. If one has the Dharma in their heart, they will not be attached to the distinctions of 'self' and 'other'. Establishing the teachings lies in external manifestations; if the teachings become too prevalent, it will obscure the distinction between the manifest and the hidden. Thus, (the Dharma Master) traveled to Luoyang, spreading the Dharma like sweet dew nourishing all beings. He revered the Yellow River and gazed upon Mount Song, and wherever he went, people praised his unprecedented merits. In the eleventh year of the Zhenguan era (637 CE), (Emperor Taizong of Tang) issued an edict summoning (the Dharma Master) to Luoyang. Dharma Master Faxuan of Changzhou was also summoned at the same time and arrived in the capital. The emperor bestowed upon them profound grace and spoke with them in the court. They debated skillfully, elucidating the rise and fall of Buddhism, and testified to the Buddha's entrustment of the Dharma. When attending banquets in the palace, they composed elegant poems, using the 'field robe' (monk's robe) as a theme, and the emperor immediately rewarded them with silk. The emperor was deeply moved and greatly pleased. He specially ordered them to stay in the capital, with the court providing for their needs generously. Wei Wang (Prince Wei), the governor of Yongzhou, expressed his admiration from afar and requested (the Dharma Master) to be his precept master. He personally wrote a memorial, saying: 'In the past, Dao'an (Master) lived in seclusion in Xiangyang, but his fame spread to the Qin capital; Huiyuan (Master) resided on Mount Lu, and his name shook the Jin capital. Therefore, we know that the influence of good words is not limited to a thousand miles, and the light of the bright moon is not obstructed by layers of palaces. Dharma Master, you are a noble person from Lize (place name), and your virtue shakes the four directions. Your precepts are as pure as a blue lotus, and your demeanor is as dignified as a red beard. Your wisdom of transmitting the lamp is inexhaustible, and your wealth of Dharma giving is endless. I, your disciple, control this wild horse-like heart, constantly longing to be tamed; I cultivate this field of the body, constantly hoping to be nourished by the rain of Dharma. If I can rely on a teacher, I hope to remove the defilements of the six senses. If the Venerable One can set out and come, I will not be lost on the Eightfold Path.' 'I hereby send an envoy to express my request, hoping to receive your compassionate guidance.' (The Dharma Master) accepted the invitation, and the offerings he received were particularly generous. From then on, people inside and outside the court, the wise and the enlightened, both monks and laypeople, the pure and the noble, hearing of (the Dharma Master)'s reputation, all eagerly looked forward to meeting him, and rushed to pay their respects. Moreover, (the Dharma Master) widely planted the roots of virtue and erected lofty and magnificent stupas. The treasure hall soared into the clouds, and the golden Buddha image illuminated the sun. As soon as the lecture hall was opened, students carrying their books flocked to it. As soon as the commentary on the scriptures was completed, the paper in the capital became scarce. In addition, (the Dharma Master) was well-versed in both internal and external classics, and his knowledge was as vast as the sea, cutting off the waves. His grand compositions were brilliant and ornate, opening up new gardens in the field of literature. On the sixth day of the tenth month of the fourteenth year of the Zhenguan era (640 CE), (the Dharma Master) passed away at the Dazhuangyan Temple (Great Adornment Temple) in the western capital. He was seventy-three years old. The emperor and his ministers deeply mourned his passing, and all those with understanding felt sorrow.
降敕加以賻贈。並造靈輿。遞給傳乘。付弟子慧襲送柩還鄉。以十五年二月十五日。窆于武丘之南嶺。道俗奔赴望途悼泣。門人等師資增感歲序易馳。非夫琓琰孰陳不朽。乃共豎豐碑。式陳偈頌。中書令江陵公岑文字制序。朝散大夫著作郎劉子翼制銘。兩敘風聲各其志矣。
釋智正。姓白氏。定州安喜人也。家傳信奉夙著弘通。才預有知便辭世網。識見弘舉不群蒙稚。年十一將欲落采。父母諸戚對之泣淚。而顏色無改。師知其遠度也。日授未聞。隨得緣記錄爲譜諜。有所遺忘尋問相續。身無戲掉口不妄傳。奉戒精勤昏曉自策。和上同師私共嘆異。年雖弱冠曾無驅役。供贍所須恣其學問。不盈數載慧聲遂遠。開皇十年。文皇廣訪英賢。遂與曇遷禪師同入魏闕。奉敕慰問令住勝光。仁壽元年。左僕射虞慶則。欽正高行為奏寺額。造仁覺寺延而住之。厚禮設御。正乃深惟苦本。將捐此務歸靜幽林。承終南至相有淵法師者。解行相高京城推仰。遂往從焉。道味江湖不期而會。因留同住二十八年。靜恭無事不涉人世。有請便講詳論正理。無請便止安心止觀。世情言晤不附其口。貞梗自課六時無憩。以貞觀十三年二月二十八日卒于本住。春秋八十有一。弟子智現等。追惟永往感息難顧。鳩拾余身。于寺之西北鑿巖龕之。銘記
如在。現少出家咨承法教。正之箴誡略無乖緒。致所著諸疏並現筆受。故正之製作也。端坐思微。現執紙筆承顏立侍。隨出隨書終於畢部。乃經累載初不賜坐也。或足疼心悶不覺倒仆。正呵責曰。昔人翹足七日尚有傳揚。今爾才立顛墜。心輕致也。其翹仰之極。復何得而加焉。正凡講華嚴攝論楞伽勝鬘唯識等不紀其遍。制華嚴疏十卷。余併爲抄記。具行於世。
釋慧棱。姓申屠氏。西隆人。胎中父亡。惟母鞠育。三藏懁慧。思愿聞法。母氏憐其孤苦。相從來聽襄陽閏法師三論。文義之間深有領覽。年至八歲其母又終。無師自發。獨詣邑西檀溪寺誕律師而出家。十六乃往荊州茅山明法師下。依位伏聽。問經大意深有奇理。召入房中。三年曲教惟陳不有有也棱於此義深會其旨。隋末還襄。又逐安州皓師入蜀凡有法輪皆令覆述。吐言質樸談理入微。時人同號得意棱也。及皓下獄。棱亦同繩。身被桎梏于成都縣。一獄囚徒請講三論。周於五遍。敕遂釋放。便逐皓還。既達安州糧粒勇貴。旦往隨州巡里告索。暮達皓所如常采聽。往還三百深有足功。然其報力雄猛。生無一患。門學所推。及皓力微四大退貶。令代講涅槃。咸怪其言謂違皓義。時席端俊異者三十餘人。將往副水百有餘日。惟講三論。后皓患愈還返安州。常于皓
【現代漢語翻譯】 現代漢語譯本： 『如在』（法正的弟子自述）。現在我（法正的弟子）很少離開法正，經常請教佛法教義。法正的教誨箴言，我沒有絲毫違背。我所著的疏解，都是由法正口述，我親筆記錄。所以這些著作實際上是法正的創作。我總是端坐靜思，手執紙筆，恭敬地站在法正身旁侍候。隨著法正的講述，我立即記錄下來，直到整部經書完成。這樣的日子持續了多年，法正從未賜予我座位。有時我腿疼心悶，不自覺地倒下，法正會呵斥我說：『過去有人單腿站立七天，還被傳為美談。現在你才站一會兒就跌倒，這是因為你心浮氣躁！』他對我的要求如此之高，實在無法再苛求了。 法正經常講授《華嚴經》、《攝大乘論》、《楞伽經》、《勝鬘經》、《唯識論》等經典，次數多得數不清。他撰寫了《華嚴疏》十卷，其餘的經論都由我抄錄記錄。這些著作都在世間流傳。
釋慧棱（Shi Huiling），姓申屠（Shentu），是西隆（Xilong）人。他還在母親腹中時，父親就去世了，由母親獨自撫養長大。慧棱精通三藏（Tripitaka），渴望聽聞佛法。他的母親憐憫他孤苦，便帶著他一起去聽襄陽（Xiangyang）的閏法師（Run fashi）講解三論（Three Treatises）。慧棱對其中的文義理解得很深刻。八歲時，他的母親也去世了。他沒有老師，自己發心，獨自前往邑西（Yixi）的檀溪寺（Tanxi Temple），在誕律師（Dan lushi）座下出家。十六歲時，他前往荊州（Jingzhou）茅山（Maoshan），在明法師（Ming fashi）座下，按照次第恭敬地聽講。他提問經書的大意，見解深刻奇特。明法師便召他進入房間，三年裡悉心教導他，只講『不有有』的道理。慧棱對此義理解得很透徹。隋朝末年，他回到襄陽（Xiangyang），又跟隨安州（Anzhou）的皓師（Hao shi）入蜀（Shu）。凡是有講經說法，都讓他複述。他說話質樸，談論義理深刻入微。當時的人都稱他為『得意棱』。等到皓師（Hao shi）入獄，慧棱（Huiling）也被牽連，在成都縣（Chengdu xian）身戴刑具。監獄裡的囚犯請他講解三論（Three Treatises），講了五遍。後來皇帝下令釋放了他，他就跟隨皓師（Hao shi）返回。到達安州（Anzhou）后，糧食價格昂貴。他每天前往隨州（Suizhou）的各個村裡乞討糧食，晚上回到皓師（Hao shi）那裡，像往常一樣聽講。這樣往返三百里，非常辛苦。然而他身體強健，一生沒有生過病。門下弟子都很推崇他。等到皓師（Hao shi）身體衰弱，四大（四大：地、水、火、風）不調，便讓慧棱（Huiling）代替他講解《涅槃經》（Nirvana Sutra）。大家都覺得奇怪，認為他會違背皓師（Hao shi）的教義。當時有三十多位才華出衆的人，跟隨他前往副水（Fushui）一百多天，只聽他講解三論（Three Treatises）。後來皓師（Hao shi）病癒，返回安州（Anzhou）。他經常在皓師（Hao shi）
【English Translation】 English version: 'As is.' (A disciple of Fazheng narrates). Now, I (Fazheng's disciple) rarely leave Fazheng and frequently consult him on the teachings of the Dharma. I have not deviated in the slightest from Fazheng's admonitions and precepts. The commentaries I have written were all dictated by Fazheng and personally recorded by me. Therefore, these works are actually Fazheng's creations. I always sit upright in contemplation, holding paper and pen, respectfully standing by Fazheng's side to serve him. As Fazheng spoke, I immediately recorded it until the entire scripture was completed. Such days continued for many years, and Fazheng never granted me a seat. Sometimes my legs ached and my heart felt heavy, and I would unconsciously fall down. Fazheng would scold me, saying, 'In the past, someone stood on one leg for seven days and was praised. Now you fall after standing for only a short while. This is because your mind is frivolous!' His demands on me were so high that it was impossible to ask for more. Fazheng frequently lectured on the Avatamsaka Sutra (Huayan Jing), the Mahāyānasaṃgraha (She Dasheng Lun), the Laṅkāvatāra Sūtra (Lengqie Jing), the Śrīmālādevī Siṃhanāda Sūtra (Shengman Jing), the Vijñāptimātratā (Weishi Lun), and other scriptures countless times. He wrote ten volumes of the Avatamsaka Sutra Commentary (Huayan Shu), and the rest of the scriptures were copied and recorded by me. These works are all circulating in the world.
釋慧棱 (Shi Huiling), whose surname was 申屠 (Shentu), was a native of 西隆 (Xilong). His father died while he was still in his mother's womb, and he was raised solely by his mother. Huiling was well-versed in the Tripitaka (Sanzang) and eager to hear the Dharma. His mother, pitying his orphaned state, took him with her to listen to the Three Treatises (Sanlun) explained by Master Run (Run fashi) of 襄陽 (Xiangyang). Huiling had a deep understanding of the meaning of the texts. When he was eight years old, his mother also passed away. Without a teacher, he resolved to go alone to 檀溪寺 (Tanxi Temple) in 邑西 (Yixi) and became a monk under the Vinaya Master Dan (Dan lushi). At the age of sixteen, he went to 茅山 (Maoshan) in 荊州 (Jingzhou) and respectfully listened to the teachings of Master Ming (Ming fashi) in order. He asked about the main ideas of the scriptures and had profound and unique insights. Master Ming summoned him into his room and taught him diligently for three years, only explaining the principle of 'not being existent.' Huiling deeply understood the meaning of this principle. At the end of the Sui Dynasty, he returned to 襄陽 (Xiangyang) and followed Master Hao (Hao shi) of 安州 (Anzhou) to 蜀 (Shu). Whenever there were Dharma talks, he was asked to repeat them. He spoke plainly and discussed principles with profound insight. People at the time called him 'De Yi Leng' (得意棱). When Master Hao (Hao shi) was imprisoned, Huiling (Huiling) was also implicated and wore shackles in 成都縣 (Chengdu xian). The prisoners in the jail asked him to lecture on the Three Treatises (Sanlun), which he did five times. Later, the emperor ordered his release, and he followed Master Hao (Hao shi) back. After arriving in 安州 (Anzhou), the price of grain was high. He went to various villages in 隨州 (Suizhou) every day to beg for food and returned to Master Hao (Hao shi) in the evening, listening to his teachings as usual. Traveling back and forth three hundred li was very arduous. However, he was physically strong and never fell ill in his life. His disciples highly respected him. When Master Hao (Hao shi)'s body weakened and the four elements (四大: earth, water, fire, and wind) were imbalanced, he asked Huiling (Huiling) to lecture on the Nirvana Sutra (Nirvana Sutra) in his place. Everyone was surprised, thinking that he would contradict Master Hao (Hao shi)'s teachings. At that time, there were more than thirty talented people who followed him to 副水 (Fushui) for more than a hundred days, only listening to him lecture on the Three Treatises (Sanlun). Later, Master Hao (Hao shi) recovered and returned to 安州 (Anzhou). He often at Master Hao (Hao shi)
房敘經大意。外有側聽皆為漫語白皓曰。棱于初章全若不解。明日上講。請為定之。及時告曰。欲定初章者出來。時問侶蓋眾者二十五人。一一誦呈。皆云不是。棱最後述句。句雖異皆云得意。由是靡伏莫敢輕者。皓之將終告曰。棱公來。吾今付囑最後續種。自吾講來惟汝一人得經旨趣。乃握棱手曰。夫講說者應如履劍。不貪利養不憚劬勞。欲得燈傳多於山寺。讀經法事併爲物軌。如為一人眾多亦然。如此可名報佛恩也。又曰。共公同涉苦辛。年載不少。惟以無相為本。然後言矣。語已而終。初未囑前。棱夢神人失兩眼。又見一人著青衣執寶鏡放光來印。棱心既受訣已。百日懷戀。后還襄州紫金寺。講論五年。眾有三百。貞觀八年又還須彌。講涅槃大品惟度等經。至十二年三月。夢鷹入寺群鳥飛去。因即散眾。及司功搜訪。一無所獲蔣王臨襄。佛法昌顯。請于梵云相續齋講。道俗翕習又復騰涌。至十四年正月半。有感通寺昶法師。曰夢見閻王請棱公講三論。拔公講法華如何。棱曰。善哉。慧棱發願。常處地獄教化眾生講大乘經。既有此徴。斯愿畢矣。至九月末。蔣王見棱氣弱。送韶州乳二兩。逼令服之。其夕夢見一衣冠者曰。勿服此乳。閻羅王莊嚴道場已竟大有乳藥。至十月半黃昏時。遂覺不悆。告弟子曰。吾五藏已
崩無有痛所。四更起坐告寺主寶度曰。憶年八歲往龍泉寺借觀音。未至耆阇已講三遍皎如目前。言未訖。外有大聲告曰。法師早起燒香。使人即到。度曰何人。答曰。閻羅王使迎。棱即起燒香洗浴懺悔禮佛訖。還房中與度別。食粥未了。便取一生私記焚之曰。此私記於他讀之。不得其致矣。至小食時異香忽來。棱斂容便卒。即十四年十月十六日也。春秋六十有五。合境僧眾七日七夜法集功德。蔣王贈絹五十疋。送于鳳林山。玄素同集五千餘人。開講設齋。終日方退云。
釋智拔。姓張襄陽人。幼年清悟雅好道法。六歲出家。初為閏師弟子。閏顧有濟器。乃攜付哲法師。哲亦襄川僧望。具之別傳。初誦法華。日通五紙。經中理路略有規度。惟曰。斯經諸佛出世之大意也。一人一道非弘不通。誓畢依持開悟蒙俗。周聽乃洽。承帝京上德吉藏法師四海標領三乘明匠。尋詣奉旨欣擊素心。首尾兩遍命令覆述。英俊鼓言無非亂轍。藏親臨坐。拔問眾曰。一乘為兩。遂分為三。亦可一乘為兩。分為三兩。眾無敢答。藏曰。拔公此問深得旨矣乃囑累。大法必在機緣。於是還襄。會賊徒擾攘無由講悟。晝藏夜伏私蕰文義。后值清平住耆阇寺。恒在常濟。講法華經年別五遍。門人法長後生穎萃。見住梵云領徒承業。貞觀十四年九月
【現代漢語翻譯】 現代漢語譯本： 沒有痛苦的感覺。四更天起床，告訴寺廟住持寶度說：『我回憶起八歲時去龍泉寺借閱《觀音經》，還沒到耆阇窟山，就已經講解了三遍，清晰得就像在眼前一樣。』話還沒說完，外面傳來很大的聲音說：『法師早起燒香，使者馬上就到。』寶度問：『是什麼人？』回答說：『是閻羅王的使者來迎接。』棱立刻起身燒香、洗浴、懺悔、禮佛完畢，回到房間與寶度告別。吃粥還沒吃完，就取出自己一生的私密記錄焚燒，說：『這私密記錄如果被別人讀到，是無法理解其中的含義的。』到了吃小食的時候，突然傳來奇異的香味。棱神色莊重，就去世了。那是貞觀十四年十月十六日，享年六十五歲。整個地區的僧眾舉行了七天七夜的法會，積攢功德。蔣王贈送絹五十匹，送到鳳林山。玄素和五千多人都聚集在一起，開講經會，設定齋飯，直到傍晚才散去。
釋智拔（釋：佛教僧侶的尊稱；智拔：法號）。俗姓張，是襄陽人。從小就聰明穎悟，非常喜歡佛法。六歲出家，最初是閏法師的弟子。閏法師認為他有濟世之才，於是把他交給哲法師。哲法師也是襄川地區德高望重的僧人，他的傳記另有記載。智拔最初誦讀《法華經》，每天能背誦五紙。對於經文中的道理，略有自己的見解。他說：『這部經是諸佛出世的根本宗旨，一個人只有一條道路，不弘揚就無法通達。』發誓終身依持此經，開悟那些愚昧無知的人。他的名聲傳遍了各地。聽說帝京上德吉藏法師（吉藏：隋唐時期著名佛教三論宗大師）是四海之內三乘佛法的領袖，於是前去拜訪，很高興地表達了自己的心意。吉藏讓他從頭到尾講了兩遍，命令他複述。那些才華橫溢的人所說的，沒有不與他的觀點相悖的。吉藏親自坐在一旁，智拔問大家：『一乘佛法爲了方便，可以分為二乘，進而分為三乘，那麼也可以將一乘佛法分為二乘，再分為三兩嗎？』大家都不敢回答。吉藏說：『智拔法師這個問題，深刻地領會了佛法的宗旨。』於是囑咐他，大法必定要在機緣成熟時才能弘揚。於是智拔回到襄陽。正趕上盜賊作亂，無法講經說法，白天躲藏，晚上偷偷研究經文。後來等到天下太平，住在耆阇寺，經常在常濟寺講經說法，每年講《法華經》五遍。他的弟子法長，是後起之秀，聰明穎悟，見他住在梵云寺，就帶領弟子們繼承他的事業。貞觀十四年九月。
【English Translation】 English version: There was no sensation of pain. At the fourth watch of the night, he arose and told Bao Du, the abbot of the temple, 'I recall when I was eight years old, I went to Longquan Temple to borrow the Avalokiteśvara Sutra (Guanyin Jing 觀音經, Sutra of Avalokiteśvara). Before even reaching Gṛdhrakūṭa (Qíshéjué shān 耆阇窟山, Vulture Peak), I had already recited it three times, as clear as if it were right before my eyes.' Before he finished speaking, a loud voice from outside announced, 'The Dharma Master should rise early and burn incense; the messenger will arrive soon.' Du asked, 'Who is it?' The reply was, 'It is the messenger of Yama (Yánluó wáng 閻羅王, King of Hell) come to receive you.' Leng immediately arose, burned incense, bathed, repented, and prostrated to the Buddha. He then returned to his room to bid farewell to Du. Before finishing his congee, he took out his lifelong private records and burned them, saying, 'If others were to read these private records, they would not understand their meaning.' At the time of the small meal, a strange fragrance suddenly arrived. Leng composed himself and passed away. This was on the sixteenth day of the tenth month of the fourteenth year of the Zhenguan era. He was sixty-five years old. The monks and laity of the entire region held a Dharma assembly for seven days and seven nights, accumulating merit. Prince Jiang gifted fifty bolts of silk, which were sent to Fenglin Mountain. Xuan Su and over five thousand others gathered together, opened a lecture, and set up a vegetarian feast, dispersing only at the end of the day.
釋 Zhì Bá (Shì 釋, a honorific title for Buddhist monks; Zhì Bá 智拔, Dharma name), whose lay surname was Zhang, was a native of Xiangyang. From a young age, he was intelligent and had a strong affinity for the Dharma. He became a monk at the age of six, initially as a disciple of Dharma Master Run. Run considered him to have the potential to benefit the world, so he entrusted him to Dharma Master Zhe. Zhe was also a highly respected monk in Xiangchuan, and his biography is recorded elsewhere. Zhi Ba initially recited the Lotus Sutra (Fǎhuá jīng 法華經, Lotus Sutra), reciting five sheets of paper each day. He had some understanding of the principles within the sutra, saying, 'This sutra is the great intention of the Buddhas appearing in the world. One person has one path, and without propagation, it cannot be understood.' He vowed to uphold this sutra for the rest of his life, enlightening those who were ignorant. His reputation spread far and wide. Hearing that Dharma Master Ji Zang (Jízàng 吉藏, a famous master of the Three Treatise School of Buddhism during the Sui and Tang dynasties) of Shangde Temple in the capital was the leader of the Three Vehicles (Sānshèng 三乘, Three Vehicles) throughout the four seas, he went to visit him, happily expressing his intentions. Ji Zang had him explain the sutra twice from beginning to end and ordered him to repeat it. The words of those with talent did not contradict his views. Ji Zang personally sat beside him, and Zhi Ba asked everyone, 'The One Vehicle (Yīshèng 一乘, One Vehicle) of Buddhism can be divided into Two Vehicles for convenience, and further into Three Vehicles, so can the One Vehicle of Buddhism be divided into Two Vehicles and then into three halves?' No one dared to answer. Ji Zang said, 'Dharma Master Zhi Ba's question deeply understands the essence of the Dharma.' Thus, he instructed him that the Great Dharma must be propagated when the conditions are ripe. So Zhi Ba returned to Xiangyang. He encountered bandits causing disturbances, making it impossible to lecture on the Dharma. He hid during the day and secretly studied the scriptures at night. Later, when the world became peaceful, he lived in Qishe Temple and often lectured on the Dharma at Changji Temple, lecturing on the Lotus Sutra five times a year. His disciple Fa Chang, a rising star, was intelligent and insightful. Seeing him living in Fanyun Temple, he led his disciples to continue his work. This was in the ninth month of the fourteenth year of the Zhenguan era.
十七日。于清信士張英家。宿集豎義開法華題。或問今昔開覆三一之旨者。答對如風響。解悟啟時心。便告棱法師曰。智拔答畢須彌來難。盡皆神俊。詣八方鄉里大德檀越等相別。時不測其言也。遂即潛然。迫而察之。已遷化矣。合境玄素嗟惋驚慟。顏狀如生。加坐堅正蔣王躬臨燒香供養。贈物百餘段。墓所設五千僧齋。春秋六十八矣。
釋慧瑜。姓岑氏。少孤窘。三歲二親俱喪。養于舅氏。五歲隨外祖往長沙寺聽。見佛啼泣戀慕不肯還家。遂住之為寺救苦法師弟子。令誦大品。五十日中一部通利。晚聽三論大品。鏡其宗領。隨有行文。觀用明的。逢難入玉泉山。寺側有泉旁作草菴。于中宴坐二十三年。初無暫離。觀心純凈未可言睹。泉神供奉時或見聞。黑蛇一頭長二丈許。隱顯現身如守護相。群賊雖來無敢近者。有老賊張赫伽者。勇悍無前攜引十賊。身挾兩刀欲殺此蛇。去二百步。蛇乃張目出光。賊徒皆倒經兩日間瑜覺往救。七人已死。蛇隨瑜行。為誦大品大明咒訖。三人方活。於是四遠聞風往造供施委積。貞觀十年。荊州道俗請出勝覺寺講三論大品。開化未聞佛法由盛。十四年七月二十三日。合寺同見群星入井。不測其故。至八月十七日。講大品至往生文未訖。手執如意于座而卒。春秋七十有九。
【現代漢語翻譯】 現代漢語譯本： 十七日，在清信士張英家，聚集僧眾舉行豎義開法華題的法會。有人問及過去和現在開示三一之旨的意義，（慧棱法師）回答如同風聲般迅速，使聽者頓悟。於是（慧棱法師）告訴棱法師說：『智拔（音譯，可能指一位辯論者）即使帶著須彌山來為難，都能被我巧妙地應對。』隨後，（慧棱法師）前往八方鄉里，與各位大德檀越（施主）告別，當時人們不理解他話中的含義。不久之後，（人們）才發現他已經圓寂了。整個地區的僧人和百姓都為此嗟嘆惋惜，悲痛不已。（慧棱法師）的容貌如同生前一樣。加上坐姿端正，蔣王（可能指一位地方官員或貴族）親自前來燒香供養，並贈送了百餘段物品。在墓地設定了五千僧齋。春秋六十八歲。
釋慧瑜法師，姓岑。年少時孤苦伶仃，三歲時父母雙亡，由舅舅撫養長大。五歲時跟隨外祖父前往長沙寺聽經，見到佛像便啼哭，戀戀不捨，不肯回家。於是便住在寺中，成為救苦法師的弟子。救苦法師讓他背誦《大品般若經》，五十天內便能流利地背誦完整部經。晚上聽聞《三論》和《大品般若經》，領悟了其中的宗要。隨著修行，觀照運用也日益精明。後來爲了躲避災難，進入玉泉山。在寺廟旁邊有一處泉水，他在泉水旁搭建草菴，在其中禪坐了二十三年，從未離開過。觀心純凈，難以用語言描述。泉神（山神）時常供奉他，有時人們也能見到或聽到。有一條黑蛇，身長約二丈，時隱時現，如同守護神一般。即使有盜賊前來，也不敢靠近。有一個名叫張赫伽的老賊，非常勇猛，帶領十個盜賊，身上帶著兩把刀，想要殺死這條蛇。當他們走到距離蛇二百步的地方時，蛇睜開眼睛，射出光芒，盜賊們都倒下了。過了兩天，慧瑜法師發覺后前去救助，發現七個人已經死了。蛇跟隨慧瑜法師，慧瑜法師為它誦讀《大品般若經》和大明咒，三個人才活了過來。於是，四面八方的人都聽說了這件事，紛紛前來供養，物品堆積如山。貞觀十年，荊州的僧人和百姓邀請他到勝覺寺講解《三論》和《大品般若經》，弘揚了過去未曾聽聞的佛法，佛法因此而興盛。貞觀十四年七月二十三日，寺中所有人都看到群星墜入井中，不明白是什麼原因。到了八月十七日，（慧瑜法師）在講解《大品般若經》至往生文時，手持如意，在座位上圓寂了。春秋七十九歲。
【English Translation】 English version: On the 17th, at the home of the lay devotee Zhang Ying, a Dharma assembly was held to discuss the topic of 'Establishing Righteousness and Opening the Lotus Sutra'. Someone asked about the meaning of explaining the doctrine of the Three-in-One in the past and present. (Dharma Master Huileng's) answers were as swift as the wind, enlightening the listeners. Then, (Dharma Master Huileng) told Dharma Master Leng: 'Even if Zhiba (transliteration, possibly referring to a debater) were to come with Mount Sumeru to challenge me, I could skillfully respond to him.' Afterwards, (Dharma Master Huileng) went to all directions, villages and towns, to bid farewell to the virtuous benefactors. At the time, people did not understand the meaning of his words. Not long after, (people) realized that he had passed away. The monks and laypeople of the entire region sighed with regret and were deeply saddened. (Dharma Master Huileng's) appearance was as if he were still alive. Moreover, his sitting posture was upright and dignified. Jiang Wang (possibly referring to a local official or nobleman) personally came to burn incense and make offerings, and presented over a hundred bolts of cloth. A vegetarian feast for five thousand monks was held at the burial site. His age was sixty-eight.
Dharma Master Shi Huiyu, whose surname was Cen, was orphaned at a young age. His parents both passed away when he was three years old, and he was raised by his uncle. At the age of five, he followed his maternal grandfather to Changsha Temple to listen to the scriptures. Upon seeing the Buddha statue, he cried and was reluctant to return home. So he stayed at the temple and became a disciple of Dharma Master Jiuku. Dharma Master Jiuku instructed him to recite the 'Mahaprajnaparamita Sutra'. Within fifty days, he was able to recite the entire sutra fluently. In the evenings, he listened to the 'Three Treatises' and the 'Mahaprajnaparamita Sutra', and understood their essential principles. As he practiced, his contemplation and application became increasingly refined. Later, to avoid disaster, he entered Yuquan Mountain. Next to the temple, there was a spring. He built a thatched hut beside the spring and meditated there for twenty-three years without ever leaving. His contemplation was pure and difficult to describe in words. The spirit of the spring (mountain spirit) often made offerings to him, and sometimes people could see or hear it. There was a black snake, about two zhang (丈, a Chinese unit of length, approximately 3.3 meters) long, which appeared and disappeared, like a guardian deity. Even if thieves came, they dared not approach. There was an old thief named Zhang Hejia, who was very brave. He led ten thieves, carrying two knives, intending to kill the snake. When they were two hundred steps away from the snake, the snake opened its eyes and emitted light, and the thieves all fell down. Two days later, Dharma Master Huiyu realized what had happened and went to help. He found that seven people had already died. The snake followed Dharma Master Huiyu, and Dharma Master Huiyu recited the 'Mahaprajnaparamita Sutra' and the Great Bright Mantra for it. Only then did three people come back to life. As a result, people from all directions heard about this and came to make offerings, and the offerings piled up like mountains. In the tenth year of the Zhenguan era, the monks and laypeople of Jingzhou invited him to Shengjue Temple to explain the 'Three Treatises' and the 'Mahaprajnaparamita Sutra', promoting the Dharma that had not been heard before, and the Dharma flourished as a result. On the 23rd day of the seventh month of the fourteenth year of the Zhenguan era, everyone in the temple saw a group of stars falling into the well, and they did not understand the reason. On the 17th day of the eighth month, while (Dharma Master Huiyu) was explaining the 'Mahaprajnaparamita Sutra' up to the section on rebirth, he held his ruyi (如意, a ceremonial scepter) and passed away in his seat. His age was seventy-nine.
釋慧持。姓周。汝南人也。開皇初年。父任豫章太守。因而生焉。少機警美姿制。棲游之方欣其言晤。履歷名邦將挹道化。初達丹陽開善寺。投滿法師而為息慈。令誦大品。日通五紙。斯經易誦難持。而能文句無爽。時共美之。年登冠具。身長七尺色相光偉。執持威容不妄回視。故俗又目曰象王持也。乃聽東安莊法師。又聽高麗實法師三論。鉤探幽極門學所高。兼善老莊易史。談玄之次寄言洗理。越公楊素治兵淮海。聞風造展。嘆其清悟曰。斯寔絕倫之僧也。隋末避難往越州住弘道寺。常講三論大品涅槃華嚴莊老。累年不絕。立志堅白。書翰有聞。不出寺門將三十載。加坐不臥勤苦至終。以貞觀十六年八月二十三日旦。告弟子曰。吾欲往他方教化。急作食。及時至三下。前食還房。加坐繩床斂容而逝。弟子謂言入定。三日任之。會稽丞杜伏護者蔬素長齋。依常參拜聞有異香方知久化。跏結鏗然伸而不得。乃坐送大禹山。都督已下玄素萬餘人。悲嘆相嗟至於殮所。春秋六十八矣。
釋智凱。姓馮氏。丹陽人。父早亡。六年聽吉藏法師法華火宅品。夜告母曰。經明火宅者。只我身耳。若我是火宅。我應燒人。既其不燒明知無我。終夜達朝詣藏出家。身相黑色。故號烏凱。年十三。覆藏經論縱達。論並不拘檢約。隨藏
【現代漢語翻譯】 現代漢語譯本： 釋慧持（Shi Huichi，法號），姓周，是汝南（Runan，地名）人。開皇（Kaihuang，年號）初年，他的父親擔任豫章（Yuzhang，地名）太守，因此他在那裡出生。他從小就機敏聰慧，容貌俊美。對於棲息遊方之事，他很欣賞其中的言語領悟。爲了學習佛法，他遊歷各處名地。最初到達丹陽（Danyang，地名）開善寺（Kaisan Temple），跟隨滿法師（Master Man）學習佛法，擔任息慈（Xici，職務）。法師讓他誦讀《大品般若經》（Dapin Prajna Sutra），他每天能背誦五紙。這部經書容易誦讀卻難以理解，但他卻能做到文句沒有差錯，當時的人都稱讚他。到了成年，他身高七尺，容貌光彩偉岸。他持守威儀，從不隨意回頭觀望，所以世俗之人又稱他為象王持（Xiangwang Chi）。之後他聽東安莊法師（Master Zhuang of Dongan）和高麗實法師（Master Shil of Goryeo）講解《三論》（Sanlun，佛教宗派），深入探究其中的奧妙，學問很高。他還精通老莊（Lao Zhuang，老子和莊子）之學、《易經》（Yi Jing）和史書。在談論玄學時，他的言語精闢透徹。越國公楊素（Yang Su，人名）在淮海（Huaihai，地名）一帶練兵，聽聞他的名聲后前去拜訪，讚歎他的清明覺悟，說：『這真是絕無僅有的僧人啊！』隋朝末年，爲了躲避戰亂，他前往越州（Yuezhou，地名）居住在弘道寺（Hongdao Temple）。他經常講授《三論》、《大品般若經》、《涅槃經》（Nirvana Sutra）、《華嚴經》（Avatamsaka Sutra）、《莊子》（Zhuangzi）和《老子》（Laozi），多年不間斷。他立志堅定，操守高潔，他的書法也很有名氣。他三十年不出寺門，堅持坐禪不臥，勤奮刻苦直到去世。貞觀（Zhenguan，年號）十六年八月二十三日早晨，他告訴弟子說：『我將前往他方世界教化眾生，趕快準備食物。』到吃飯時，他吃了三下，然後回到房間，盤腿坐在繩床上，神色安詳地去世了。弟子們認為他入定了，三天沒有動他。會稽（Kuaiji，地名）縣丞杜伏護（Du Fuhu，人名）長期吃素齋戒，按照慣例前去參拜，聞到異香才知道他已經圓寂很久了。想要伸直他的盤坐的雙腿，卻無法做到。於是將他安葬在大禹山（Dayu Mountain）。都督（Dudu，官職）以下的官員和百姓有一萬多人，悲傷嘆息，一直到安葬的地方。他享年六十八歲。 釋智凱（Shi Zhikai，法號），姓馮，是丹陽（Danyang，地名）人。他的父親早逝。六歲時，他聽吉藏法師（Master Jizang）講解《法華經》（Lotus Sutra）的《火宅品》（Fire House Parable）。晚上，他告訴母親說：『經書上說的火宅，指的就是我的身體啊。如果我是火宅，我就應該燒人。既然沒有燒人，就說明沒有我。』整夜直到早晨，他前往吉藏法師那裡出家。因為他膚色黝黑，所以被稱為烏凱（Wu Kai）。十三歲時，他就能背誦經書和論著，通達經義，論辯時也不拘泥於形式，隨心所欲。
【English Translation】 English version: 釋慧持 (Shi Huichi, Dharma name), whose surname was Zhou, was a native of Runan. In the early years of the Kaihuang era, his father served as the governor of Yuzhang, and thus he was born there. From a young age, he was quick-witted and handsome. Regarding the matter of dwelling and traveling, he appreciated the enlightenment within the words. In order to study Buddhism, he traveled to various famous places. He first arrived at Kaisan Temple in Danyang, where he followed Master Man to study Buddhism, serving as Xici (a position). The master instructed him to recite the Dapin Prajna Sutra, and he could recite five pages a day. This sutra was easy to recite but difficult to comprehend, yet he could ensure that the sentences were without error, which was praised by the people of that time. Upon reaching adulthood, he was seven feet tall and had a radiant and majestic appearance. He maintained his dignified demeanor and never looked back carelessly, so the common people also called him Xiangwang Chi (Elephant King Holder). Later, he listened to Master Zhuang of Dongan and Master Shil of Goryeo explain the Sanlun (Three Treatises), deeply exploring its mysteries, and his learning was highly regarded. He was also proficient in the teachings of Lao Zhuang, the Book of Changes, and historical texts. When discussing metaphysics, his words were insightful and thorough. Duke Yang Su of Yue, while training troops in the Huaihai area, heard of his reputation and came to visit, praising his clear understanding, saying, 'This is truly an unparalleled monk!' At the end of the Sui Dynasty, to avoid the chaos of war, he went to Yuezhou and resided in Hongdao Temple. He often lectured on the Sanlun, Dapin Prajna Sutra, Nirvana Sutra, Avatamsaka Sutra, Zhuangzi, and Laozi, without interruption for many years. He was determined and of noble character, and his calligraphy was also well-known. He did not leave the temple for thirty years, persisting in sitting meditation without lying down, diligently and assiduously until his death. On the morning of the twenty-third day of the eighth month of the sixteenth year of the Zhenguan era, he told his disciples, 'I wish to go to other worlds to teach sentient beings, quickly prepare food.' When it was time to eat, he ate three bites, then returned to his room, sat cross-legged on the rope bed, and passed away peacefully. The disciples thought he had entered samadhi and did not disturb him for three days. Du Fuhu, the magistrate of Kuaiji County, who had long been a vegetarian, went to pay his respects as usual, smelled a strange fragrance, and realized that he had been gone for a long time. Trying to straighten his crossed legs, it was impossible. So they buried him on Dayu Mountain. More than ten thousand officials and common people below the rank of Dudu mourned and lamented all the way to the burial site. He lived to be sixty-eight years old. 釋智凱 (Shi Zhikai, Dharma name), whose surname was Feng, was a native of Danyang. His father died early. At the age of six, he listened to Master Jizang explain the Fire House Parable from the Lotus Sutra. At night, he told his mother, 'The burning house mentioned in the sutra refers to my body. If I am a burning house, I should burn people. Since I am not burning people, it means there is no self.' All night until morning, he went to Master Jizang to become a monk. Because of his dark complexion, he was called Wu Kai.
會稽嘉祥等寺。門人英達無敢右之。及藏入京即還靜林聚徒常講。武德七年。剡縣立講聽徒五百貞觀元年。往餘姚縣小龍泉寺。常講三論大品等經。誓不出寺脅不親席。不受供施自僧而已。佛殿之後忽生一池。便曰。只飲此池可以卒耳。為性慈仁言極獚厲。時越常俗多棄狗子。凱聞憐之乃令拾聚。三十五十常事養育。氈被臥寢不辭污染。至十九年。齊都督請出嘉祥令講三論。四方義學八百餘人。上下僚庶依時翔集。用為興顯也。百有餘日日論十人。答對冷然消散無滯。初發龍泉小池即竭。凱聞嘆曰。池竭食亡吾無返矣。至二十年七月二十八日。依常登座。手執如意默然不言。就撿已終。乃加坐送大禹山七日供養。常有異香。州宰自撿深發堅信。乃起塔七層以旌厥德云。
續高僧傳卷第十四 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十五
大唐西明寺沙門釋道宣撰
義解篇十一 正紀十五 附見四
唐越州靜林寺釋法敏傳一
唐襄州光福寺釋慧璇傳二
唐襄州神足寺釋慧眺傳三
唐綿州隆寂寺釋靈睿傳四
唐京師弘福寺釋僧辯傳五
唐京師普光寺釋法常傳六
唐澤州清化寺釋智徽傳七
唐澤州清化寺釋玄鑒傳八
【現代漢語翻譯】 現代漢語譯本： 法敏（Famin）住在會稽（Kuaiji）嘉祥寺（Jiashang Temple）等寺廟。他的門人英達（Yingda）沒有人能超過他。後來藏匿到京城后，又回到靜林寺（Jinglin Temple）聚集徒眾講經。武德（Wude）七年，在剡縣（Shan County）設立講座，聽講的徒眾有五百人。貞觀（Zhenguan）元年，前往餘姚縣（Yuyao County）小龍泉寺（Xiaolongquan Temple）。經常講授《三論》（Sanlun）、《大品般若經》（Dapin Borejing）等經典。發誓不出寺廟，即使受到脅迫也不親自參加宴席，不接受供養，只接受僧眾的供養。佛殿之後忽然生出一個池塘，法敏（Famin）便說：『只飲用這個池塘的水就可以去世了。』他天性慈悲仁愛，言語卻非常剛烈。當時越地（Yue）的風俗常常拋棄小狗，法敏（Famin）聽聞后憐憫它們，於是命令人撿拾聚集，三十隻、五十隻常常養育。用氈被給它們睡覺，不嫌棄它們的骯髒。到貞觀（Zhenguan）十九年，齊都督（Qi Governor）請他到嘉祥寺（Jiashang Temple）講授《三論》（Sanlun）。四方前來求學的有八百餘人，上上下下的官員和百姓按時聚集。以此來弘揚佛法。一百多天里，每天與十個人辯論，回答問題冷靜而迅速，沒有滯礙。當初到達龍泉寺（Longquan Temple）時，小池塘就乾涸了。法敏（Famin）嘆息說：『池塘乾涸，食物斷絕，我不能回去了。』到貞觀（Zhenguan）二十年七月二十八日，像往常一樣登上講座，手持如意，默默不說話。檢查后已經去世。於是讓他保持坐姿，送到大禹山（Dayu Mountain）供養了七天，常常有奇異的香味。州官親自檢查，深發堅定的信仰。於是建造了七層寶塔來表彰他的德行。
出自《續高僧傳》（Xu Gao Seng Zhuan）卷第十四 《大正藏》（Taisho Tripitaka）第50冊 No. 2060 《續高僧傳》（Xu Gao Seng Zhuan）
《續高僧傳》（Xu Gao Seng Zhuan）卷第十五
大唐西明寺（Ximing Temple）沙門釋道宣（Shishi Daoxuan）撰
義解篇（Yijie Pian）十一 正紀（Zhengji）十五 附見（Fujian）四
唐越州（Yuezhou）靜林寺（Jinglin Temple）釋法敏傳（Shishi Famin Zhuan）一
唐襄州（Xiangzhou）光福寺（Guangfu Temple）釋慧璇傳（Shishi Huixuan Zhuan）二
唐襄州（Xiangzhou）神足寺（Shenzu Temple）釋慧眺傳（Shishi Huichao Zhuan）三
唐綿州（Mianzhou）隆寂寺（Longji Temple）釋靈睿傳（Shishi Lingrui Zhuan）四
唐京師（Jingshi）弘福寺（Hongfu Temple）釋僧辯傳（Shishi Sengbian Zhuan）五
唐京師（Jingshi）普光寺（Puguang Temple）釋法常傳（Shishi Fachang Zhuan）六
唐澤州（Zezhou）清化寺（Qinghua Temple）釋智徽傳（Shishi Zhihui Zhuan）七
唐澤州（Zezhou）清化寺（Qinghua Temple）釋玄鑒傳（Shishi Xuanjian Zhuan）八
【English Translation】 English version: Famin (Famin) resided in temples such as Jiashang Temple (Jiashang Temple) in Kuaiji (Kuaiji). None of his disciples, including Yingda (Yingda), could surpass him. Later, after hiding in the capital, he returned to Jinglin Temple (Jinglin Temple) to gather disciples and preach the scriptures. In the seventh year of the Wude (Wude) era, he established a lecture hall in Shan County (Shan County), where five hundred disciples listened to his teachings. In the first year of the Zhenguan (Zhenguan) era, he went to Xiaolongquan Temple (Xiaolongquan Temple) in Yuyao County (Yuyao County). He frequently lectured on scriptures such as the Sanlun (Sanlun) and the Dapin Borejing (Dapin Borejing). He vowed never to leave the temple, and even under duress, he would not personally attend banquets, nor would he accept offerings, only accepting those from the monks. Suddenly, a pond appeared behind the Buddha hall, and Famin (Famin) said, 'I can pass away by only drinking water from this pond.' He was naturally compassionate and kind, but his words were very stern. At that time, the custom in Yue (Yue) often involved abandoning puppies. Upon hearing this, Famin (Famin) took pity on them and ordered people to collect and gather them, often raising thirty or fifty of them. He used felt blankets for them to sleep on, not minding their dirtiness. In the nineteenth year of the Zhenguan (Zhenguan) era, the Qi Governor (Qi Governor) invited him to Jiashang Temple (Jiashang Temple) to lecture on the Sanlun (Sanlun). More than eight hundred scholars from all directions came to study, and officials and common people gathered on time. This was used to promote Buddhism. For more than a hundred days, he debated with ten people every day, answering questions calmly and quickly, without any hesitation. When he first arrived at Longquan Temple (Longquan Temple), the small pond dried up. Famin (Famin) sighed and said, 'The pond is dry, the food is cut off, and I cannot return.' On the twenty-eighth day of the seventh month of the twentieth year of the Zhenguan (Zhenguan) era, he ascended the lecture seat as usual, holding a ruyi (a ceremonial scepter) in his hand, silently without speaking. Upon inspection, he had already passed away. So they kept him in a seated position and sent him to Dayu Mountain (Dayu Mountain) for seven days of offerings, and there was often a strange fragrance. The state official personally inspected and developed deep and firm faith. So he built a seven-story pagoda to commend his virtue.
From the Xu Gao Seng Zhuan (Xu Gao Seng Zhuan), Volume 14 Taisho Tripitaka (Taisho Tripitaka), Volume 50, No. 2060, Xu Gao Seng Zhuan (Xu Gao Seng Zhuan)
Xu Gao Seng Zhuan (Xu Gao Seng Zhuan), Volume 15
Composed by Shishi Daoxuan (Shishi Daoxuan), a Shramana of Ximing Temple (Ximing Temple) of the Great Tang Dynasty
Yijie Pian (Yijie Pian) 11, Zhengji (Zhengji) 15, Fujian (Fujian) 4
Biography of Shishi Famin (Shishi Famin Zhuan) of Jinglin Temple (Jinglin Temple) in Yuezhou (Yuezhou) of the Tang Dynasty, 1
Biography of Shishi Huixuan (Shishi Huixuan Zhuan) of Guangfu Temple (Guangfu Temple) in Xiangzhou (Xiangzhou) of the Tang Dynasty, 2
Biography of Shishi Huichao (Shishi Huichao Zhuan) of Shenzu Temple (Shenzu Temple) in Xiangzhou (Xiangzhou) of the Tang Dynasty, 3
Biography of Shishi Lingrui (Shishi Lingrui Zhuan) of Longji Temple (Longji Temple) in Mianzhou (Mianzhou) of the Tang Dynasty, 4
Biography of Shishi Sengbian (Shishi Sengbian Zhuan) of Hongfu Temple (Hongfu Temple) in Jingshi (Jingshi) of the Tang Dynasty, 5
Biography of Shishi Fachang (Shishi Fachang Zhuan) of Puguang Temple (Puguang Temple) in Jingshi (Jingshi) of the Tang Dynasty, 6
Biography of Shishi Zhihui (Shishi Zhihui Zhuan) of Qinghua Temple (Qinghua Temple) in Zezhou (Zezhou) of the Tang Dynasty, 7
Biography of Shishi Xuanjian (Shishi Xuanjian Zhuan) of Qinghua Temple (Qinghua Temple) in Zezhou (Zezhou) of the Tang Dynasty, 8
唐京師弘福寺釋玄會傳九
唐京師慈悲寺釋行等傳十
唐蒲州仁壽寺釋志寬傳十一
唐相州慈潤寺釋慧休傳十二(曇元 靈范)
唐京師弘福寺釋靈潤傳十三(凈元 智衍)
唐京師慈恩寺釋道洪傳十四
唐京師慈恩寺釋義褒傳十五
釋法敏姓孫氏。丹陽人也。八歲出家。事英禪師為弟子。入茅山。聽明法師三論。明即興皇之遺屬也。初朗公將化。通召門人。言在後事。令自舉處。皆不衷意。以所舉者並門學有聲。言令自屬。朗曰。如吾所舉乃明公乎。徒侶將千名明非一。皆曰。義旨所擬。未知何者明耶。朗曰。吾坐之東柱下明也。明居此席不移八載口無談述身無妄涉。眾目癡明。既有此告莫不回惑。私議。法師他力扶矣。朗曰。吾舉明公必駭眾意。法教無私不容瑕隱。命就法座對眾敘之。明性謙退泣涕固讓。朗曰。明公來吾意決矣。為靜眾口聊舉其致。命少年捧就傳座。告曰。大眾聽。今問論中。十科深義。初未曾言。而明已解。可一一敘之。既敘之後。大眾愜伏。皆慚謝于輕蔑矣。即日辭朗。領門人入茅山終身不出。常弘此論。故興皇之宗或舉山門之致者是也。敏採摘精理出聽東安。言同意異更張部別。年二十三又聽高麗實公講大乘經論。躬為南坐結軫三週
【現代漢語翻譯】 現代漢語譯本 唐京師弘福寺釋玄會傳第九 唐京師慈悲寺釋行等傳第十 唐蒲州仁壽寺釋志寬傳第十一 唐相州慈潤寺釋慧休傳第十二 (曇元，靈范) 唐京師弘福寺釋靈潤傳第十三 (凈元，智衍) 唐京師慈恩寺釋道洪傳第十四 唐京師慈恩寺釋義褒傳第十五 釋法敏，姓孫，是丹陽人。他八歲出家，拜英禪師為師。之後前往茅山，聽明法師講解三論。明法師是興皇法師的弟子。當初，朗公（譯者註：指某位高僧）即將圓寂時，召集所有門人，交代後事，讓他們各自推舉合適的人選，但都沒有合乎他的心意。因為被推舉的人雖然在佛學方面頗有名聲，但朗公認為他們應該自己管理自己。朗公說：『如果讓我來推舉，那就是明公嗎？』 弟子們將近一千人，而名叫『明』的並非只有一人，大家都說：『我們領會您的意思，但不知道您指的是哪一位明呢？』 朗公說：『我所坐的東柱下面的那位明。』 明法師坐在這個位置上已經八年，不曾多言多語，行為也沒有任何過失。在大家眼中，他顯得有些愚鈍。既然朗公這樣說了，大家都感到疑惑不解，私下議論說：『法師這是在藉助外力扶持啊。』 朗公說：『我推舉明公，必然會使大家感到驚訝。但佛法教義是公正無私的，不容許有任何瑕疵。』 於是命令明法師走到法座前，當著大家的面敘述。明法師天性謙虛退讓，哭泣著堅決推辭。朗公說：『明公，你來吧，我的心意已決。爲了平息眾人的議論，我姑且說出其中的緣由。』 於是命令一個少年捧著傳法之座到明法師面前，並告誡大家說：『大家都聽著。我曾經在論中問過十個深奧的義理，之前從未說過，而明法師已經理解了。可以一一敘述出來。』 敘述完畢后，大家都心悅誠服，對之前的輕視感到慚愧。當天，明法師就告別朗公，帶領門人進入茅山，終身沒有出來，一直弘揚三論。所以，興皇一脈的宗旨，或者說茅山一脈的精髓，就是如此。法敏採摘其中的精妙之處，前往東安講學，他的觀點與之前的有所不同，重新劃分了章節。二十三歲時，又聽高麗實公講解大乘經論，親自坐在南面的座位上，認真聽講了三遍。
【English Translation】 English version Chapter Nine: Biography of Monk Xuanhui of Hongfu Temple in the Capital of Tang Dynasty Chapter Ten: Biography of Monk Xingdeng of Cibei Temple in the Capital of Tang Dynasty Chapter Eleven: Biography of Monk Zhikuan of Renshou Temple in Puzhou of Tang Dynasty Chapter Twelve: Biography of Monk Huixiu of Cirun Temple in Xiangzhou of Tang Dynasty (Tan Yuan, Ling Fan) Chapter Thirteen: Biography of Monk Lingrun of Hongfu Temple in the Capital of Tang Dynasty (Jing Yuan, Zhi Yan) Chapter Fourteen: Biography of Monk Daohong of Cien Temple in the Capital of Tang Dynasty Chapter Fifteen: Biography of Monk Yibao of Cien Temple in the Capital of Tang Dynasty 釋法敏 (Shi Famin), whose surname was 孫 (Sun), was a native of 丹陽 (Danyang). He became a monk at the age of eight, serving under Zen Master 英 (Ying) as his disciple. He entered 茅山 (Mao Mountain) and listened to Dharma Master 明 (Ming) expound the Three Treatises (三論, Sanlun). Dharma Master 明 (Ming) was a disciple of 興皇 (Xinghuang). Initially, when Elder 朗 (Lang) was about to pass away, he summoned all his disciples to discuss matters after his death, instructing them to recommend someone to take his place. However, none of the recommendations met his approval. Although those recommended were renowned in Buddhist studies, Elder 朗 (Lang) believed they should manage themselves. Elder 朗 (Lang) said, 'If I were to recommend someone, it would be Dharma Master 明 (Ming), wouldn't it?' Among the nearly one thousand disciples, there was more than one named '明 (Ming)'. They all said, 'We understand your intention, but we don't know which 明 (Ming) you are referring to.' Elder 朗 (Lang) said, 'The 明 (Ming) under the eastern pillar where I sit.' Dharma Master 明 (Ming) had been sitting in that position for eight years, rarely speaking and behaving without fault. In everyone's eyes, he seemed somewhat dull. Since Elder 朗 (Lang) had said this, everyone was puzzled and speculated, 'The Dharma Master is relying on external support.' Elder 朗 (Lang) said, 'My recommendation of Dharma Master 明 (Ming) will surely surprise everyone. However, the Dharma is impartial and allows no flaws.' He then ordered Dharma Master 明 (Ming) to come before the Dharma seat and explain himself in front of everyone. Dharma Master 明 (Ming) was humble and modest, weeping and firmly declining. Elder 朗 (Lang) said, 'Dharma Master 明 (Ming), come, my mind is made up. To quell the doubts of the assembly, I will briefly explain the reason.' He then ordered a young boy to bring the Dharma transmission seat to Dharma Master 明 (Ming) and warned everyone, 'Listen carefully. I once asked about ten profound meanings in the treatises, which I had never mentioned before, but Dharma Master 明 (Ming) has already understood them. He can explain them one by one.' After the explanation, everyone was convinced and ashamed of their previous contempt. On that day, Dharma Master 明 (Ming) bid farewell to Elder 朗 (Lang) and led his disciples into 茅山 (Mao Mountain), never to leave for the rest of his life, constantly propagating the Three Treatises. Therefore, the essence of the 興皇 (Xinghuang) lineage, or the essence of the 茅山 (Mao Mountain) lineage, is like this. 法敏 (Famin) extracted the essence of these teachings and went to 東安 (Dong'an) to lecture, his views differing from the previous ones, and he reorganized the chapters. At the age of twenty-three, he also listened to the lectures of 高麗實公 (Gao Lishi Gong) on the Mahayana sutras and treatises, personally sitting in the southern seat and listening attentively three times.
。及實亡后。高麗印師上蜀講論。法席雕散陳氏亡國。敏乃反俗三年潛隱。還襲染衣避難入越。住餘姚梁安寺。領十沙彌講法華三論相續不絕。貞觀元年。出還丹陽講華嚴涅槃二年。越州田都督。追還一音寺。相續法輪。於時眾集義學沙門七十餘州八百餘人。當境僧千二百人。尼眾三百。士俗之集不可復紀。時為法慶之嘉會也。至十九年。會稽士俗請往靜林講華嚴經。至六月末。正講有蛇。懸半身在敏頂上。長七尺許。作黃金色吐五色光。終講方隱。至夏訖還一音寺。夜有赤衣二人。禮敏曰。法師講四部大經功德難量。須往他方教化。故從東方來迎法師。弟子數十人同見此相。至八月十七日。爾前三日三夜無故闇冥。恰至二十三日將逝。忽放大光夜明如日。地為震動因爾遷化。春秋六十有七。身長七尺六寸。停喪七日異香不滅。莫不怪嘆。道俗莊嚴。送于隆安之山焉。
釋慧璇。姓董氏。少出家在襄州。周滅法后南往陳朝。入茅山聽明師三論。又入棲霞聽懸布法師四論大品涅槃等。晚於安州大林寺聽圓法師釋論。凡所遊刃並契幽極。又返鄉梓住光福寺。會亂入城。盧總管等請在官舍講華嚴經。僧徒擁聚千五百人。既屬賊圍各懷翹敬。不久退散深惟法力。唐運斯泰又住龍泉。三論大經鎮常弘闡。兼達莊老史子談笑
【現代漢語翻譯】 現代漢語譯本：等到實法師去世后，高麗的印師來到蜀地講論佛法，法席衰落，陳朝也滅亡了。敏法師於是還俗，潛藏隱居了三年。之後又重新穿上僧衣，到越地避難，住在餘姚的梁安寺。帶領十個沙彌講授《法華經》和《三論》，法脈相續不斷。貞觀元年，出來回到丹陽，講授《華嚴經》和《涅槃經》兩年。越州的田都督，把他請回一音寺，繼續弘揚佛法。當時聚集了來自七十多個州的八百多名義學沙門，當地的僧人有一千二百人，尼眾三百人，士人和俗人的聚集更是數不勝數，這是一場盛大的法慶聚會。到了貞觀十九年，會稽的士人和百姓請他到靜林寺講授《華嚴經》。到六月末，正在講經時，有一條蛇，半個身子懸在敏法師的頭頂上，長約七尺，呈現黃金色，吐出五彩的光芒，直到講經結束才消失。夏天結束后，回到一音寺。晚上有兩個身穿紅衣的人，向敏法師行禮說：『法師講授四部大經，功德無量，需要前往他方世界教化眾生，所以從東方來迎接法師。』他的幾十個弟子都看到了這個景象。到了八月十七日，在此之前的三天三夜，無緣無故地一片黑暗。恰好到了二十三日將要去世的時候，忽然放出巨大的光明，夜晚亮如白晝，大地也為之震動，於是圓寂。享年六十七歲，身高七尺六寸。停放遺體七天，異香不散，人們無不驚歎。僧人和俗人莊嚴地將他安葬在隆安山上。 釋慧璇（Shi Hui Xuan）：姓董，年輕時在襄州出家。北周滅佛后，南下到陳朝，進入茅山聽明師講授《三論》。又到棲霞寺聽懸布法師講授《四論》、《大品般若經》、《涅槃經》等。晚年在安州大林寺聽圓法師講解經論。凡是他所研究的，都達到了精深的地步。之後返回家鄉，住在光福寺。遇到戰亂進入城中，盧總管等人請他在官舍講授《華嚴經》，僧徒聚集了一千五百人。正當賊寇圍城，人們各自心懷敬畏。不久賊寇退散，他深深地體會到佛法的力量。唐朝的國運昌盛，他又住在龍泉寺，弘揚《三論》和大乘經典，同時精通莊子、老子、史書和諸子百家的學說，談笑風生。
【English Translation】 English version: After the death of Dharma Master Shi, the Korean Dharma Master Yin came to Shu to lecture on the Dharma. The Dharma assembly declined, and the Chen dynasty also perished. Thereupon, Dharma Master Min returned to secular life and lived in seclusion for three years. Later, he donned the monastic robes again and went to Yue to escape the turmoil, residing in Liang'an Temple in Yuyao. He led ten Shramaneras in lecturing on the 'Lotus Sutra' and the 'Three Treatises', the Dharma lineage continuing uninterrupted. In the first year of Zhenguan, he came out and returned to Danyang, lecturing on the 'Avatamsaka Sutra' and the 'Nirvana Sutra' for two years. The military governor of Yuezhou, Lord Tian, invited him back to Yiyin Temple to continue propagating the Dharma. At that time, more than eight hundred Shramanas from over seventy prefectures gathered, along with one thousand two hundred local monks, three hundred nuns, and countless laymen and women. It was a grand Dharma celebration. In the nineteenth year of Zhenguan, the gentry and commoners of Kuaiji invited him to Jinglin Temple to lecture on the 'Avatamsaka Sutra'. At the end of June, while he was lecturing, a snake, about seven feet long, hung half its body above Dharma Master Min's head, appearing golden and emitting five-colored light, disappearing only after the lecture ended. After the summer, he returned to Yiyin Temple. At night, two people dressed in red bowed to Dharma Master Min and said, 'The Dharma Master's lectures on the four great sutras have immeasurable merit. You need to go to other worlds to teach and transform beings, so we have come from the east to welcome the Dharma Master.' Dozens of his disciples witnessed this scene. On the seventeenth day of the eighth month, for three days and three nights prior, it was inexplicably dark. Precisely on the twenty-third day, as he was about to pass away, a great light suddenly shone, as bright as day, and the earth shook. Thus, he passed away peacefully. He was sixty-seven years old, and his height was seven feet six inches. His body was kept for seven days, and the extraordinary fragrance did not dissipate, causing everyone to marvel. Monks and laypeople solemnly escorted him to Mount Long'an for burial. Shi Hui Xuan: His surname was Dong, and he became a monk in Xiangzhou at a young age. After the Northern Zhou dynasty destroyed Buddhism, he went south to the Chen dynasty, entering Mount Mao to listen to Master Ming lecture on the 'Three Treatises'. He also went to Qixia Temple to listen to Dharma Master Xuanbu lecture on the 'Four Treatises', the 'Mahaprajnaparamita Sutra', the 'Nirvana Sutra', and others. In his later years, he listened to Dharma Master Yuan explain the scriptures at Dalin Temple in Anzhou. Whatever he studied, he reached profound depths. Later, he returned to his hometown and lived in Guangfu Temple. Encountering war, he entered the city, and General Lu and others invited him to lecture on the 'Avatamsaka Sutra' in the official residence, where fifteen hundred monks gathered. Just as the bandits were besieging the city, people were filled with reverence. Soon the bandits retreated, and he deeply realized the power of the Dharma. With the prosperity of the Tang dynasty, he lived in Longquan Temple, propagating the 'Three Treatises' and the Great Vehicle sutras, while also being proficient in the teachings of Zhuangzi, Laozi, history, and the various schools of thought, engaging in lively conversations.
動人。公私榮達參問繁結。蔣紀諸王互臨襄部。躬申敬奉坐鎮如初。王出門顧曰。迎送不行。佛法之望也。由此聲譽又逸漢南。貞觀二十三年。講涅槃經。四月八日夜。山神告曰。法師疾作房宇。不久當生西方。至七月十四日講盂蘭盆經竟。斂手曰。生常信施今須通散。一毫以上舍入十方眾僧及窮獨乞人並諸異道。言已而終於法座矣。春秋七十有九。惟璇立性虛靜不言人非。賓客相投欣若朋友。面常含笑慈育在懷。涉獵玄儒通冠文辨。襄荊士素咸傾仰之。聞其長往無不墮淚。初住光福寺。居山頂引汲為勞。將移他寺夜見神人。身長一丈衣以紫袍。頂禮璇曰。奉請住此常講大乘。勿以小乘為慮。其小乘者亦如高山無水不能利人。大乘經者猶如大海。自止此山多佛出世。一人讀誦講說大乘。能令所住珍寶光明眷屬榮勝飲食豐饒。若有小乘前事並失。惟愿弘持勿孤所望法師須水。此易得耳。來月八日定當得之。自往劍南慈母山大泉。請一龍王去也。言已不見。恰至來期七日初夜。大風卒起從西南來。雷震雨注。在寺北漢高廟下佛堂后百步許。通夜相續至明方住。惟見清泉香而且美。合衆同幸。及亡龍泉漸便干竭。據斯以言亦感通之奇致矣。
釋慧眺。姓莊氏。少出家。以小乘為業。遊學齊徐青海諸州。數論之精馳譽江
【現代漢語翻譯】 現代漢語譯本： 動人。公務私事都順利發達，參與詢問的人很多。蔣王、紀王等都互相來到襄陽一帶。親自表達敬意，像往常一樣坐鎮。王出門回頭說：『迎來送往的俗事不必做，這是我對佛法的期望啊。』因此，他的聲譽更加遠播到漢水以南。貞觀二十三年，講《涅槃經》。四月八日夜晚，山神告訴他說：『法師您要準備好住所，不久將往生西方極樂世界。』到了七月十四日，講完《盂蘭盆經》后，合起雙手說：『我一生常常接受信徒的佈施，現在應當全部施捨出去。哪怕是一毫以上的財物，都要舍給十方眾僧、貧窮孤獨的乞丐以及各種外道。』說完就圓寂在法座上了。享年七十九歲。惟璇法師天性虛靜，從不說別人的壞話。賓客來訪，他都像對待朋友一樣高興。臉上常常帶著笑容，心中充滿慈愛。廣泛涉獵玄學和儒學，精通各種文章辯論。襄陽、荊州一帶的讀書人都很敬仰他。聽到他去世的訊息，沒有不流淚的。他最初住在光福寺，因為在山頂取水很辛苦，打算搬到其他寺廟。晚上夢見一位神人，身高一丈，穿著紫色袍子，向惟璇法師頂禮說：『請您住在這裡，經常講說大乘佛法，不要考慮小乘佛法。小乘佛法就像高山沒有水，不能利益他人。大乘經典就像大海，您如果住在這座山裡，會有很多佛出世。一個人讀誦、講說大乘佛法，能使他所住的地方充滿珍寶光明，眷屬榮耀興盛，飲食豐饒。如果弘揚小乘佛法，以前的福報都會失去。希望您弘揚大乘佛法，不要辜負我的期望。法師您需要水，這很容易得到。下個月初八一定能得到。我將前往劍南慈母山的大泉，請一位龍王來。』說完就不見了。到了約定的日期，七月初八的夜晚，突然颳起大風，從西南方向吹來，雷聲震動，大雨傾盆。在寺廟北面的漢高廟下的佛堂後面一百步左右的地方，整夜不停，直到天亮才停止。只見那裡出現了一股清泉，又香又甜。大家一起去觀看。等到惟璇法師去世后，龍泉的水漸漸乾涸了。根據這件事來說，這也是感應溝通的神奇之處啊。 釋慧眺（Shi Huitiao），姓莊（Zhuang），年少時出家，以小乘佛法為修行方向。遊學于齊（Qi）、徐（Xu）、青（Qing）、海（Hai）等州，以精通數論而聞名于江東一帶。
【English Translation】 English version: Moving indeed. Public and private affairs flourished, with numerous inquiries. The Kings Jiang and Ji, among others, frequently visited the Xiangyang region. Personally expressing reverence, he remained steadfast as before. As the King departed, he turned back and said, 'Unnecessary formalities of greeting and farewell are not required; this is my expectation of the Buddha-dharma.' Consequently, his reputation spread even further south of the Han River. In the twenty-third year of the Zhenguan era, he lectured on the Nirvana Sutra. On the eighth night of April, a mountain deity announced, 'The Dharma Master should prepare his dwelling, for he will soon be reborn in the Western Paradise.' On the fourteenth day of July, after finishing the lecture on the Ullambana Sutra, he joined his hands and said, 'Throughout my life, I have often received offerings from believers; now, I must distribute them all. Even a single hair's worth or more should be given to the Sangha of the ten directions, to poor and solitary beggars, and to various non-Buddhist practitioners.' Having spoken these words, he passed away on the Dharma seat. He was seventy-nine years old. Master Wei Xuan (Wei Xuan) was inherently virtuous and quiet, never speaking ill of others. He welcomed guests as if they were friends. His face always held a smile, and his heart was filled with compassion. He extensively studied metaphysics and Confucianism, and was well-versed in various literary arguments. The scholars of Xiangyang and Jingzhou all admired him. Upon hearing of his passing, none did not shed tears. He initially resided at Guangfu Temple (Guangfu Temple), but fetching water from the mountaintop was arduous. Intending to move to another temple, he saw a divine being in a dream. The being was one zhang (丈, a unit of length) tall, dressed in purple robes, and bowed to Wei Xuan, saying, 'I beseech you to reside here and frequently lecture on the Mahayana Dharma. Do not concern yourself with the Hinayana Dharma. The Hinayana Dharma is like a high mountain without water, unable to benefit others. The Mahayana Sutras are like the great ocean. If you reside on this mountain, many Buddhas will appear in the world. One who recites and lectures on the Mahayana Dharma can cause the place where he resides to be filled with precious jewels and light, his family to be glorious and prosperous, and his food and drink to be abundant. If one promotes the Hinayana Dharma, previous blessings will be lost. I hope you will promote the Mahayana Dharma and not disappoint my expectations. Dharma Master, you need water, which is easy to obtain. On the eighth day of next month, you will surely obtain it. I will go to the Great Spring on Mount Cimu (Cimu Mountain) in Jiannan (Jiannan) to invite a Dragon King.' Having spoken, he disappeared. On the appointed date, on the seventh night of the eighth month, a strong wind suddenly arose from the southwest, accompanied by thunder and heavy rain. At a place about a hundred paces behind the Buddha hall below the Han Gao Temple (Han Gao Temple) north of the temple, it continued throughout the night until dawn. There, a clear spring appeared, fragrant and sweet. Everyone went to see it together. After Wei Xuan passed away, the water in the Dragon Spring gradually dried up. Based on this, it is indeed a miraculous instance of spiritual communication. The monk Hui Tiao (Hui Tiao), whose surname was Zhuang (Zhuang), left home at a young age and devoted himself to the Hinayana teachings. He traveled and studied in the states of Qi (Qi), Xu (Xu), Qing (Qing), and Hai (Hai), and was renowned in the Jiangdong (Jiangdong) region for his mastery of numerology.
漢。開皇末年。還住鄉壤之報善寺承象王哲公在下龍泉講開三論心生不忍曰。三論明空。講者著空。當發言訖。舌出三尺。鼻眼兩耳並皆流血。七日不語。有汰律師。聞其撥略大乘。舌即挺出。告曰。汝大癡也。一言毀經罪過五逆。可信大乘方可免耳。乃令燒香發願懺悔前言。舌還收入。便輿往哲所。誓心斂跡惟聽大乘。哲之云亡。為設大齋于墓。又建七處八會廣請道俗。百日既滿。即往香山神足寺。足不逾閫常習大乘。每勸諸村年別四時講華嚴等經。用陳懺謝。常于眾中顯陳前失。獨處一房常坐常念。貞觀十一年四月三日。在寺后松林坐禪。見有三人。形貌都雅赤服。禮拜請受菩薩戒訖。白曰。禪師大利根。若不改心信大乘者。千佛出世猶在地獄。聞此重囑。涕泗交流大哭還寺。在講者房前宛轉嗚咽不能得言。以水灑醒。乃更大哭。繞佛懺悔。用此為恒。又勸化士俗。造華嚴大品法華維摩思益佛藏三論等各一百部。至十三年三月九日中時。佛前禮懺因此而終。春秋八十餘矣。自終七日。林樹變白大泉渾濁。過此方復。斯亦知過能改無過者同。誠可嘉矣。寺去城邑將五十里。從受歸戒者七千餘人。填赴山河為建大齋于墓所。三十法師各開一經。用津靈造。
釋靈睿。姓陳。本惟穎川。流寓蜀部。益昌之陳鄉人也
【現代漢語翻譯】 現代漢語譯本：隋朝開皇末年，他回到家鄉報善寺，當時承象王哲公在下龍泉講授《三論》，他內心不忍，說道：『《三論》闡明空性，但講授者卻執著于空。』話音剛落，舌頭伸出三尺，鼻子、眼睛、耳朵都流血，七天不能說話。有一位汰律師，聽到他詆譭大乘佛法，舌頭立刻伸了出來，告誡他說：『你太愚癡了！一句話譭謗佛經，罪過等同五逆重罪。只有相信大乘佛法才能免除罪過。』於是讓他燒香發願，懺悔之前的言論，舌頭才縮回去。然後用轎子抬他到哲公那裡，發誓收斂心神，專心聽聞大乘佛法。哲公去世后，為他舉辦盛大的齋會，並在墓前，又建立了七處八會，廣泛邀請僧人和俗人蔘加。百日圓滿后，就前往香山神足寺，足不出戶，經常修習大乘佛法。他經常勸告各個村莊，每年分四季講授《華嚴經》等經典，用以陳述懺謝。經常在眾人面前公開陳述以前的過失，獨自住在房間里，經常禪坐唸佛。貞觀十一年四月三日，在寺廟後面的松樹林里坐禪，看見有三個人，形貌都非常文雅，穿著紅色的衣服，向他禮拜，請求受菩薩戒完畢后，告訴他說：『禪師您有很大的善根，如果不改變心意，相信大乘佛法，即使千佛出世，仍然會在地獄受苦。』聽到這番鄭重的囑咐，他涕淚交流，大哭著回到寺廟，在講經者的房前輾轉嗚咽，說不出話來。用水潑醒后，就更加大哭，繞著佛像懺悔，以此作為日常功課。又勸化士人和百姓，製造《華嚴經》、《大品般若經》、《法華經》、《維摩詰經》、《思益經》、《佛藏經》、《三論》等各一百部。到貞觀十三年三月初九日中午時分，在佛前禮拜懺悔，因此而去世，享年八十多歲。去世后七天，松樹林變成白色，大泉水變得渾濁，過了這段時間才恢復原狀。這也是知道過錯能夠改正，就和沒有犯過錯一樣。實在值得讚揚啊！寺廟距離城邑將近五十里，前來受戒的人有七千多人，擁擠著前往山河，為他在墓地舉辦盛大的齋會，三十位法師各自開講一部經典，用來超度亡靈。 釋靈睿（Shi Lingrui），姓陳（Chen），原本是穎川（Yingchuan）人，後來流落到蜀地，是益昌（Yichang）陳鄉（Chenxiang）人。
【English Translation】 English version: At the end of the Kaihuang era of the Sui Dynasty, he returned to Baoshan Temple in his hometown. At that time, Chengxiang Wang Zhegong was lecturing on the 'Three Treatises' (Sanlun, a major Madhyamaka text) at Xialongquan. He couldn't bear it in his heart and said, 'The 'Three Treatises' clarify emptiness, but the lecturer is attached to emptiness.' As soon as he finished speaking, his tongue extended three feet, and blood flowed from his nose, eyes, and ears. He couldn't speak for seven days. There was a Vinaya master named Ta, who, upon hearing him slander the Mahayana Dharma, immediately had his tongue protrude. He warned him, 'You are too foolish! Slandering the scriptures with one word is a sin equivalent to the five rebellious acts. Only by believing in the Mahayana Dharma can you be spared from sin.' So he was made to burn incense, make vows, and repent of his previous words, and his tongue retracted. Then he was carried in a sedan chair to Zhegong, vowing to restrain his mind and listen attentively to the Mahayana Dharma. After Zhegong passed away, a grand vegetarian feast was held for him, and seven assemblies in eight locations were established at his tomb, widely inviting monks and laypeople to participate. After a hundred days, he went to Shenzu Temple on Xiang Mountain, never stepping outside his door, and constantly practiced the Mahayana Dharma. He often advised the villages to lecture on the 'Avatamsaka Sutra' (Huayan Jing) and other scriptures in four seasons each year, to express his repentance and gratitude. He often publicly confessed his past mistakes in front of the assembly, and lived alone in a room, constantly meditating and reciting the Buddha's name. On April 3rd of the eleventh year of Zhenguan, while meditating in the pine forest behind the temple, he saw three people, all very elegant in appearance, wearing red clothes. They bowed to him and requested to receive the Bodhisattva precepts. After completing the precepts, they said to him, 'Zen Master, you have great roots of goodness. If you do not change your mind and believe in the Mahayana Dharma, even if a thousand Buddhas appear in the world, you will still suffer in hell.' Hearing this solemn admonition, he burst into tears and cried loudly as he returned to the temple. He rolled around and sobbed in front of the lecturer's room, unable to speak. After being splashed with water to wake him up, he cried even louder and circumambulated the Buddha, repenting. He made this his daily practice. He also encouraged scholars and common people to create one hundred copies each of the 'Avatamsaka Sutra' (Huayan Jing), 'Large Perfection of Wisdom Sutra' (Da Pin Bore Jing), 'Lotus Sutra' (Fahua Jing), 'Vimalakirti Sutra' (Weimojie Jing), 'Thinking of the Benefit Sutra' (Siyi Jing), 'Buddha Treasury Sutra' (Fozang Jing), and 'Three Treatises' (Sanlun). On the ninth day of the third month of the thirteenth year of Zhenguan, at noon, he passed away while prostrating and repenting before the Buddha, at the age of eighty-something. Seven days after his death, the pine forest turned white, and the great spring became turbid, only returning to normal after this period. This also shows that knowing one's mistakes and being able to correct them is the same as not having made any mistakes. It is truly commendable! The temple is nearly fifty li away from the city, and more than seven thousand people came to receive the precepts, crowding the mountains and rivers, and holding a grand vegetarian feast at his tomb. Thirty Dharma masters each lectured on a scripture to help liberate his spirit. Shi Lingrui, whose surname was Chen, was originally from Yingchuan, but later drifted to the Shu region. He was a native of Chenxiang in Yichang.
。祖宗信于李氏。其母以二月八日道觀設齋。因乞有子。還家夢見在松林下坐有七寶缽于樹顛飛來入口。便覺有娠。即不喜五辛諸味。及其誕已設或食者母子頭痛。於是遂斷。八歲二親將至道士所令誦步虛詞。便面孔血出遂不得誦。還家入田。遇見智勝法師。便曰。家門奉道。自欲奉佛隨師出家。即將往益州勝業寺為沙彌。一夏之中。大品暗通。開皇之始。高麗印公入蜀講三論。又為印之弟子。常業大乘。后隨入京流聽諸法。大業之末。又返蜀部住法聚寺。武德二年。安州皓公上蜀。在大建昌寺講開大乘。睿止法延三年。后還蜀本住。常弘此部經二年許。寺有異學。成實朋流嫌此空論。常破吾心將興害意。睿在房中北壁而止。初夜還床棲遑不定。身毛自豎。移往南床坐。至三更忽聞北壁外有物撞度達于臥處。就而看之。乃漆竹笴槊。長二丈許。向若在床身即穿度。既害不果。又以銀挺雇賊入房。睿坐案邊覓終不獲。但有一領甲在常坐處。睿知相害之為惡也。即移貫還綿州益昌之隆寂寺。身相黑短止。長五尺。言令所及通悟為先。常講大乘以為正業。貞觀元年。通州騫禪師作檀越盡形供給。三百聽眾。至七年八月二十五日夜。睿夢有衣冠者來迎騫往西方去。徒眾缽中皆空無物。至三十日。寺鐘大小七口。銅磬十餘一時皆
鳴。至三更據繩床加坐而終。睿自此後。周流講唱傳化不絕。至二十年八月二十一日四更大風忽起。高聲言曰。靈睿法師來年十月。往南海大國光明山西阿觀世音菩薩所受生也。至期十月三日。合寺長幼道俗。見幡華菩薩滿寺而下。晚講入房看疏讀經。外有僧告。幡花異香充寺及房。睿聞捉經出看斂容立終。堅持不倒。扶臥房中。三更忽起加坐如生刺吏以下躬手付香供養其尸。道俗相送歸東度山。設大會八千人。時年八十三矣。然其潔清。童稚過中不飲。葷辛莫履。具盡報云。
釋僧辯。俗姓張。南陽人也。渚宮陷沒入關住于馮翊焉。年甫七歲日誦千言。時以奇之。聲于鄉壤。十歲欣仰道法思欲出家。局以公憲。未蒙剃落。乃聽維摩仁王二經。文義俱收。升座覆述。宣吐教理有稱於時。先學大德相顧曰。吾等沒後不足憂也。此人出家紹隆遺法矣。開皇初年。敕遣蘇威。簡取三千人用充度限。辯年幼小最在末行。輕其行業召令口誦。言詞清囀章句契斷。神明朗正。見者屬目。由是大蒙嗟賞。余並不試。同得出家。受具已后專尋經論。時有智凝法師。學望京華德隆岳表。辯從問知津乃經累載。承席覆述允合同倫。遂使旁疏異解曲有正量。識者僉悟擊其大節。大業初歲。召入大禪定道場。眾復屯之欣其開解。武德之始
。步出關東蒲虞陜虢。大弘法化。四遠馳造倍勝初聞。嘗處芮城將開攝論。露縵而聽。李釋同奔序王將了。黃巾致問酬答乃竟。終誦前關。辯曰。正法自明邪風致翳。雖重廣誦不異前通。黃巾高問轉增愚叟謂其義壯。忽旋風勃起徑趣李宗。縵倒掩抑身首煩擾。冠幘交橫衣發紊亂。風至僧倫怗然自滅。大眾笑異其相。一時便散。明旦入文。𧹞然莫集。辯雖乘此勝。而言色不改。時共服其異度也。貞觀翻經被徴證義。弘福寺立又召居之。雖屢處以英華而情不存得喪。約時講說不替寒溫。異學名賓皆欣預席。故使海之內外僧雜華夷不遠萬里承風參謁。俱舍一論振古未開。道岳法師命章構釋。辯正講論廢而聽之。隨聞出鈔三百餘紙。或聞初開法肆或中途少閑。但有法坐無論勝負。咸預位席橫經而聽。斯渴法之。深良未儔矣。而謙讓知。足不重榮勢。名滿天下。公卿咸委。而不識其形也。皆來覓之。辯如常威儀不變其節。任其來去曾無迎送。時儕倫諸德。以此懷尚而不能行也。以貞觀十六年六月十三日卒于弘福寺。春秋七十有五。於時炎曦赫盛停屍二旬。而相等生存形色不變。迄至於葬日亦不腐朽。於時亢旱積久埃塵漲天。明當將送夜降微雨。故得幢蓋引列。俱得升濟。七眾導從不疲形苦。殯于郊西龍首之原。鑿土為龕處之。于
內門通行路。道俗同觀。至今四年鮮明如在。自辯置懷慈濟。愛法為功。路見貧苦不簡人畜。皆盡其身命濟其危厄。講聽之務惟其恒習。其攝論中邊唯識思塵佛性無論。並具出章疏在世流佈。
釋法常。俗姓張氏。南陽白水人也。高祖隆仕魏因移于河北郡焉。少踐儒林頗知梗概。而厭其諠雜情欣出家。奉戒自守不郡非類。霜懷標舉為眾所推。年十九。投曇延法師。登蒙剃落既預聽限。大闡宏猷。學不逾歲。即講涅槃。道俗聽者咸奇理趣。自爾專親侍奉曉夕咨謀。每擊幽致。延欣其情理深當。乃摩頂曰。觀子所涉。必住持正法矣。于即研精覃思無釋寸陰。時年二十二。攝論初興。隨聞新法仰其弘義。於時論門初辟。師學多途。封守舊章鮮能回覺。常乃博聽眾鋒校其铦銳。秦齊趙魏靡不周行。時積五年鉆核名理。至於成實毗曇華嚴地論。博考同異皆為軌轍。末旋踵上京慨茲異敘。隨講出疏示顯群迷。隋齊王暕。召結時望盛演釋經。登預法座敷陳至理。詞義弘遠罕得其門。僉共美之嘉嘆。成俗遂有。胥徒歸湊。相續依承。四時講解以為恒任。大業之始榮唱轉高。爰下敕旨入大禪定。相尋講肆成濟極多。唐運初興遐邇清晏。四遠投造增倍於前。每席傳燈播揚非一。貞觀之譯證義所資。下敕徴召恒知翻任。后造普光宏壯華
【現代漢語翻譯】 現代漢語譯本： 內門通行之路，僧俗之人共同瞻仰，至今四年，依然鮮明如初。法常（釋法常）律師致力於懷抱慈悲濟世之心，以弘揚佛法為己任。在路上見到貧困之人，無論人或動物，都竭盡全力救濟他們的危難。講經說法和聽經聞法是他日常恒常的修行。他對《攝大乘論》、《中邊分別論》和《唯識論》中關於思塵和佛性的論述，都撰寫了章疏，在世間廣為流傳。 釋法常（釋法常），俗姓張，是南陽白水人。他的高祖張隆在北魏做官，因此遷居到河北郡。法常（釋法常）年少時學習儒學，對儒學的梗概有所瞭解。但他厭倦了儒學的喧囂繁雜，心生出家之念。他嚴守戒律，行為與衆不同，高尚的品格為眾人所推崇。十九歲時，他投奔曇延法師，剃度出家。他參與聽經聞法的行列，大力闡揚佛法。學習不到一年，就開始講解《涅槃經》，聽眾無論僧俗，都驚歎於他所講的精妙義理。從此以後，他專心侍奉曇延法師，早晚請教，每次都能觸及深奧的道理。曇延法師非常欣賞他的才情和深刻的理解，於是撫摸著他的頭頂說：『我看你將來一定能住持正法。』法常（釋法常）於是更加努力地鉆研佛法，不浪費一寸光陰。當時，《攝大乘論》剛剛興起，他聽到新的說法，仰慕其中的弘大義理。當時研究《攝大乘論》的人門徑初開，學習方法各異，固守舊章，很少有人能夠醒悟。法常（釋法常）於是廣泛聽取各家之言，比較他們的優劣。他走遍秦、齊、趙、魏等地，歷時五年，深入研究名相和義理。對於《成實論》、《毗曇論》、《華嚴經》、《地論》，他廣泛考察它們的相同和不同之處，都作為自己學習的準則。最後他回到京城，感慨當時佛學異說紛呈的局面，於是隨講隨疏，向大眾闡明佛法的真義。隋朝齊王楊暕召集當時有聲望的僧人，盛大地演說佛經，法常（釋法常）也位列其中，闡述精深的道理。他的言辭和義理弘大深遠，很少有人能夠理解。大家都讚美他，感嘆他的成就。於是，跟隨他學習的人越來越多，絡繹不絕，四時都聽他講解佛法，成為他恒常的事務。隋朝大業年間，他的聲望越來越高。於是皇帝下旨讓他入大禪定。他所講的經論，成就了很多學人。唐朝建立之初，天下太平。從遠方來投奔他的人比以前增加了一倍。每次講經說法，傳揚佛法的人都不止一個。貞觀年間翻譯佛經，需要他的幫助，皇帝下旨徵召他，讓他負責翻譯工作。後來，他建造了普光寺，非常宏偉壯麗。
【English Translation】 English version: The road leading to the inner gate is viewed by both clergy and laity. Even after four years, it remains as clear as if it were just yesterday. Dharma Master Fachang (釋法常) devoted himself to embracing compassion and saving the world, taking the propagation of the Dharma as his mission. When he encountered the poor on the road, regardless of whether they were humans or animals, he did his utmost to relieve their suffering. Lecturing on the scriptures and listening to the scriptures were his constant practices. He wrote commentaries on the 'Mahāyānasaṃgraha' (攝大乘論), 'Madhyāntavibhāga' (中邊分別論), and 'Vijñāptimātratāsiddhi' (唯識論), specifically on the topics of thought-dust (思塵) and Buddha-nature (佛性), which were widely circulated in the world. Venerable Fachang (釋法常), whose lay surname was Zhang (張), was a native of Baishui (白水) in Nanyang (南陽). His great-grandfather, Zhang Long (張隆), served as an official in the Northern Wei dynasty, and thus the family moved to the Hebei (河北) commandery. In his youth, Fachang (釋法常) studied Confucianism and gained a general understanding of its principles. However, he grew weary of its noise and complexity and developed a desire to renounce the world. He strictly observed the precepts, and his behavior was extraordinary. His noble character was admired by all. At the age of nineteen, he joined the Sangha under Dharma Master Tanyan (曇延), took the tonsure, and became a monk. He participated in the assembly for listening to the Dharma and vigorously propagated the teachings. In less than a year of study, he began to lecture on the 'Nirvana Sutra' (涅槃經), and both clergy and laity were amazed by the profound principles he expounded. From then on, he devoted himself to serving Dharma Master Tanyan (曇延), seeking his advice morning and evening, and each time he touched upon profound truths. Dharma Master Tanyan (曇延) greatly appreciated his talent and deep understanding, and so he stroked his head and said, 'I see that you will surely uphold the true Dharma in the future.' Fachang (釋法常) then worked even harder to study the Dharma, not wasting a single moment. At that time, the 'Mahāyānasaṃgraha' (攝大乘論) was just beginning to gain popularity, and he heard the new teachings, admiring its grand and profound principles. At that time, the study of the 'Mahāyānasaṃgraha' (攝大乘論) was just beginning, and there were many different approaches to learning it. People clung to old ways and were rarely able to awaken. Fachang (釋法常) then widely listened to the opinions of various schools and compared their strengths and weaknesses. He traveled throughout Qin (秦), Qi (齊), Zhao (趙), and Wei (魏), spending five years deeply studying names and principles. As for the 'Satya-siddhi-śāstra' (成實論), 'Abhidharma' (毗曇論), 'Avatamsaka Sutra' (華嚴經), and 'Dasabhumika Sutra' (地論), he extensively examined their similarities and differences, taking them all as his guiding principles. Finally, he returned to the capital, lamenting the diverse and conflicting views on Buddhism at the time, and so he lectured and wrote commentaries, clarifying the true meaning of the Dharma to the masses. During the Sui dynasty, Prince Yang Jian (楊暕) of Qi (齊) summoned the most respected monks of the time to give grand lectures on the Buddhist scriptures, and Fachang (釋法常) was among them, expounding profound principles. His words and principles were grand and far-reaching, and few were able to understand them. Everyone praised him and marveled at his achievements. As a result, more and more people followed him to study, one after another, listening to his lectures on the Dharma in all seasons, which became his constant task. During the Daye (大業) era of the Sui dynasty, his reputation grew higher and higher. Therefore, the emperor issued an edict ordering him to enter great samadhi. The scriptures he lectured on benefited many scholars. At the beginning of the Tang dynasty, the world was peaceful. The number of people who came to him from afar doubled compared to before. Each time he lectured on the Dharma, there was more than one person who propagated the teachings. During the Zhenguan (貞觀) era, when translating the Buddhist scriptures, his assistance was needed, and the emperor issued an edict summoning him to be responsible for the translation work. Later, he built the Puguang Temple (普光寺), which was very magnificent and grand.
敞。又召居之。衣服供給四時隨改。又下敕令為皇儲受菩薩戒。禮敬之極眾所傾心。貞觀九年。又奉敕召。入為皇后戒師。因即敕補兼知空觀寺上座。撫接客舊妙識物心。弘導法化長鎮不絕。前後預聽者數千。東蕃西鄙難可勝述。及學成返國皆為法匠。傳通正教於今轉盛。新羅王子金慈藏。輕忽貴位棄俗出家。遠聞虔仰思睹言令。遂架山航海遠造京師。乃于船中夢矚顏色。及睹形狀宛若夢中。悲涕交流欣其會遇。因從受菩薩戒。盡禮事焉。十四年。有僧犯過。下敕普責京寺。大德綱維因集於玄武門。召常上殿。論及僧過。常曰。僧等蒙荷恩惠得預法門。不能躬奉教網。致有上聞天聽。特由常等寡于訓誨。恥愧難陳。遂引涅槃付屬之旨。上然之。因宥大理獄囚百有餘人。又延設供。食訖而退。及李道居先。不勝此位。率僧邀駕隨頓表上。既不蒙遂。因染余疾。的無痛所右脅而終於住寺。春秋七十有九。即貞觀十九年六月二十六日也。至七月二日。葬于南郊高陽之原。時炎景陵天游塵翳日。逮至發引之前。夜降微雨。及於明旦。天地清朗雲霧四除。纖塵不飛道路無擁。京寺僧侶門人子弟等。各建修幢三十餘車。前後威儀四十餘里。信心士女執素幡花列侍左右。乃盈數萬。卿相儐從。僉以榮之。初常涉詣義門妙崇行解。故眾
【現代漢語翻譯】 現代漢語譯本：皇帝又召見他居住於宮中，四季的衣服供給都隨著時節更換。又下達敕令，為皇儲受菩薩戒。對他的禮敬達到了極點，眾人都傾心於他。貞觀九年，又奉敕召入宮中，擔任皇后的戒師。因此又被敕令兼任知空觀寺上座。他安撫接待新舊來客，能巧妙地識別人的心性，弘揚引導佛法教化，長久不絕。前後聽他講法的人數以千計，東邊的藩屬和西邊的邊遠地區，難以全部述說。等到學成返回各自國家，都成爲了弘揚佛法的棟樑，傳揚正教，至今越來越興盛。 新羅王子金慈藏（Kim Jizang），輕視尊貴的地位，捨棄世俗出家修行。遠遠地聽到玄奘（Chang）的盛名，非常仰慕，想要親眼見到他，於是架船跨海，遠道來到京師。在船中夢見了玄奘（Chang）的容貌，等到見到真人，容貌形狀完全和夢中一樣。悲喜交加，慶幸能夠相遇。於是跟隨玄奘（Chang）受菩薩戒，盡心盡力地侍奉他。貞觀十四年，有僧人犯了過錯，皇帝下令普遍責問京城的寺廟。大德綱維因此聚集在玄武門，召見玄奘（Chang）上殿，談論僧人的過錯。玄奘（Chang）說：『僧人們蒙受皇恩，得以參與佛法修行，卻不能親自奉行佛教的戒律，以至於驚動了皇上。這都是因為我等疏於教誨，慚愧難當。』於是引用《涅槃經》中佛陀囑咐的旨意，皇帝聽后表示贊同。因此赦免了大理寺監獄中一百多名囚犯。又延請玄奘（Chang）設齋供養，用齋完畢後退下。等到李道居先離世，玄奘（Chang）不能勝任這個職位，率領僧人攔駕，多次上表請求辭職，沒有得到允許。因此染上疾病，沒有明顯的疼痛部位，右脅而臥，最終在寺中圓寂，享年七十九歲，即貞觀十九年六月二十六日。到七月二日，安葬在南郊高陽的原野。當時炎熱的太陽高照，塵土飛揚遮蔽了太陽。等到出殯之前，夜裡降下小雨，到了第二天早晨，天地清朗，雲霧消散，沒有一絲塵土飛揚，道路暢通無阻。京城寺廟的僧侶、門人和弟子等，各自建立修飾華麗的幢幡三十多輛車，前後儀仗綿延四十多里。有信心的士女拿著白色的幡花排列在道路兩旁，人數達到數萬。卿相們也來送葬，都認為這是極大的榮耀。當初玄奘（Chang）曾經涉足義門，精妙地崇尚修行和理解，所以眾人……
【English Translation】 English version: The emperor summoned him again to reside in the palace, providing him with clothing appropriate for each of the four seasons. He also issued an edict for the crown prince to receive the Bodhisattva precepts from him. The respect shown to him reached its peak, and everyone admired him. In the ninth year of the Zhenguan era, he was summoned again by imperial decree to serve as the precept master for the empress. Consequently, he was also appointed as the chief seat of the Kongguan Temple. He skillfully received both new and old guests, discerning their minds with great insight. He propagated and guided the Dharma teachings continuously. Thousands of people attended his lectures, from the eastern frontiers to the western borders, too numerous to mention. Upon completing their studies and returning to their respective countries, they all became pillars of the Dharma, spreading the true teachings, which continue to flourish to this day. Prince Kim Jizang (Kim Jizang) of Silla, disregarding his noble status, renounced the secular world to become a monk. Having heard of Chang's (Chang) great reputation from afar, he deeply admired him and desired to see him in person. Therefore, he built a ship and sailed across the sea, traveling a long distance to the capital. While on the ship, he dreamed of Chang's (Chang) appearance. Upon seeing him in person, his appearance was exactly as in the dream. Overwhelmed with joy and sorrow, he rejoiced at their meeting. He then received the Bodhisattva precepts from Chang (Chang) and served him with utmost devotion. In the fourteenth year of the Zhenguan era, a monk committed an offense, and the emperor issued an order to question all the monasteries in the capital. The senior monks gathered at the Xuanwu Gate, and Chang (Chang) was summoned to the palace to discuss the monk's transgression. Chang (Chang) said, 'The monks have received the emperor's grace and are able to participate in the practice of the Dharma, but they have failed to personally uphold the Buddhist precepts, causing alarm to the emperor. This is due to my lack of instruction, and I am deeply ashamed.' He then quoted the Buddha's instructions from the Nirvana Sutra, which the emperor approved. As a result, more than a hundred prisoners in the Dali Temple prison were pardoned. The emperor also invited Chang (Chang) to a vegetarian feast, and after the meal, he withdrew. When Li Daoju passed away first, Chang (Chang) felt unable to continue in his position and led the monks to block the emperor's carriage, repeatedly submitting requests to resign, but he was not granted permission. As a result, he contracted an illness, with no apparent pain, and passed away peacefully in the temple, lying on his right side, at the age of seventy-nine, on the twenty-sixth day of the sixth month of the nineteenth year of the Zhenguan era. On the second day of the seventh month, he was buried in the Gaoyang plains in the southern suburbs. At that time, the hot sun was shining brightly, and dust filled the air, obscuring the sun. Before the funeral procession began, there was a light rain at night, and by the next morning, the sky was clear, the clouds had dispersed, there was no dust in the air, and the roads were clear. The monks, disciples, and followers from the monasteries in the capital each erected more than thirty elaborately decorated banners and streamers, and the procession stretched for more than forty li. Faithful men and women held white banners and flowers, lining the roads on both sides, numbering in the tens of thousands. High-ranking officials and ministers attended the funeral, all considering it a great honor. Initially, Chang (Chang) had delved into the Yimen, exquisitely venerating practice and understanding, therefore, the people...
所推。美歸於攝論。而志之所尚慕涅槃。恒欲披講未之欣悟。遂依眾請專弘此論。陶冶理味精貫匈懷。依時赴講全無讀誦。才有餘暇課業行道。六時自勵片無違缺。有大神王冠服皆素。率其部從隨其旋繞。道俗時見。密以高之。又曾宵夜至佛堂中。壁畫樂天一時起舞。後於中夜又在佛堂。觀音菩薩從外入戶上住空中。身相瑰奇佩服瓔珞。晃發希有良久便滅。后經五年。天將欲曙。又感普賢菩薩從東而來。去地五六丈許。常之專精。徴應為如此也。故立志清峻逾久逾劇。所獲法利多造經像。但務奇妙不言其價。歲建檀會終盡京師。悲敬兩田無遮供養。自所服用粗弊而已。講揚別供一不受之。還布眾中持操無改。著攝論義疏八卷玄章五卷。涅槃維摩勝鬘等。各垂疏記。廣行於世。弟子德遜等。為立碑于普光之門。宗正卿李百藥為文。
釋智徽。俗姓焦。澤州高平人也。年十三。志樂出家不希世累。住本州清化寺。依隨遠法師聽涉經論。于大涅槃偏洞幽極。故齒年學稔為諸沙彌之卓秀者也。立性勤恪樂理僧務。每有執役不憚形苦。晝供養僧夜讀章疏。衣不解帶研精無怠。受具已后。神思高正戒行明潔。然平恕儉約見者欽屬。歆慕弘道歲常講涅槃十地地持維摩勝鬘。用為恒業。聲務廣被遠近追風。提幞裹糧尋造非一。隋
煬御歷珍敬彌隆。大業七年。下詔延請入于東都內道場。禮異恒倫日增榮供徽立操自昔一不受之。盈尺之貯不附箱囊。率性超然不妄傾涅。但專講誦宣導為先。偽鄭之初洛城恒閉。徽以兵戈方始開悟未因。乃杖錫出城思濟鄉壤。於時守衛嚴防梗澀難通。而徽安行限閾守當不覺。斯固善神之所送也。既達高平道俗欣赴。世接屯難飢餒相委。乃遺以糧粒拯濟寔多。皂素賴之皆餐法味。便即四時長講屢有升堂。外施衣帛悉供講眾。頻值儉歲米食不豐。異客暴來兩倍過舊。徽以聽侶不安。為營別院。四方學士同萃其中。財法兩施無時寧舍。懷州都督鄖國公張亮。欽抱德教遠延講說。道俗屯赴。又結河陽。乃請為菩薩戒師。珍敬道風誓為善友。夏講涅槃。解恣便訖。覺少不悆。眾咸怪之。還房靜念俄頃便逝。春秋七十九。即貞觀十二年三月二十日也。懷州道俗哀若至親。送葬歸於本邑。自徽之在遠門也。敬法尊人誠孝第一。每登法席。講析幽通。皆云。大法師意如此。因即聲淚俱下。常謂諸徒曰。父母生吾肉身。法師生吾法身。恩報此恩何由可逮。惟有弘教利物。薄展余懷耳。所以每歲常講不敢告勞。以惟斯故也。兼以課己行業無虧六時。手執熏爐約數承禮。夜不解衣一生恒爾。清素寡慾不樂交遊。敷化之餘便營僧事。故澤部長
【現代漢語翻譯】 煬帝對他的尊敬日益隆重。大業七年，下詔將他迎請到東都的內道場。對他的禮遇異於常人，每天增加供給，但他立身有操守，自始至終沒有接受過額外的饋贈。即使是很小的東西，也不會放進自己的箱子里。他率真超脫，不隨意施捨。只是專心講經誦經，以宣揚佛法為先。隋朝末年，王世充佔據洛陽，城門經常關閉。道徽認為用兵戈才能使人覺悟，但時機未到。於是拄著錫杖走出城，想要救濟鄉里百姓。當時守衛森嚴，難以通行。但道徽安然行走，守衛竟然沒有察覺，這實在是善神在暗中護送啊。到達高平后，當地的僧人和百姓都欣然前來。當時正值戰亂，百姓飢餓困頓。道徽於是拿出糧食賑濟，救活了很多人。僧人和百姓都依賴他，得以品嚐佛法的滋味。他便在那裡一年四季講經，多次升座說法。將信徒佈施的衣物都用來供養聽講的人。多次遇到饑荒之年，米糧不足。突然來了很多客人，人數比原來多了一倍。道徽擔心聽眾不安，就為他們另外建造了一座院落。四方的學士都聚集到這裡。他財施和法施並重，沒有停止的時候。懷州都督鄖國公張亮，欽佩道徽的德行和教誨，遠道邀請他去講經說法。僧人和百姓都聚集在那裡。又在河陽結緣，於是請道徽為他們授菩薩戒。張亮珍視道徽的道風，發誓要做他的善友。夏天講《涅槃經》，講解完畢后，感覺身體有些不適。眾人都感到奇怪。他回到房間靜靜地念佛，不久就去世了，享年七十九歲。那是貞觀十二年三月二十日。懷州的僧人和百姓都像失去親人一樣悲痛，將他送回故鄉安葬。自從道徽離開家鄉后，就一直敬重佛法，尊敬長輩，孝順父母，堪稱第一。每次登上法座，講解精深微妙的佛法，都說：『大法師的意旨是這樣的。』說著說著就聲淚俱下。他經常對弟子們說：『父母給了我肉身，法師給了我法身。要報答這份恩情，怎麼才能報答得了呢？只有弘揚佛法，利益眾生，才能略微表達我的心意啊。』所以他每年都堅持講經，不敢說辛苦，就是因為這個緣故。而且他每天都嚴格要求自己，修行沒有絲毫懈怠，一天六個時辰都精進不懈。他手裡拿著香爐，按照禮儀行事。晚上也不脫衣服睡覺，一生都是這樣。他生活清貧，寡慾，不喜歡與人交往。弘揚佛法之餘，就操辦僧團的事務。所以澤部長…… English version: Emperor Yang of Sui Dynasty increasingly respected him. In the seventh year of the Daye era (611 AD), an imperial edict was issued to invite him to the inner Daocheng (inner monastery) of the Eastern Capital (Luoyang). The courtesy shown to him was extraordinary, and the daily offerings were increased, but he maintained his integrity and never accepted any extra gifts from beginning to end. Even a small item would not be put into his own luggage. He was natural and detached, and did not give alms indiscriminately. He only focused on lecturing and reciting scriptures, prioritizing the propagation of the Dharma. At the end of the Sui Dynasty, Wang Shichong occupied Luoyang, and the city gates were often closed. Dao Hui (name of the monk) believed that warfare was needed to awaken people, but the time was not yet ripe. So he walked out of the city with his staff, wanting to save the people in his hometown. At that time, the guards were strict and it was difficult to pass through. But Dao Hui walked peacefully, and the guards did not notice him, which was truly due to the protection of the benevolent deities. After arriving at Gaoping, the local monks and people were delighted to come. At that time, there was war and the people were hungry and destitute. Dao Hui then took out grain to provide relief, saving many people. Both monks and laypeople relied on him and were able to taste the flavor of the Dharma. He then lectured there throughout the year, ascending the Dharma seat many times. He used the clothes and silks donated by believers to support those who listened to the lectures. He encountered famine years many times, and the rice and food were insufficient. Suddenly, many more guests came, doubling the original number. Dao Hui was worried that the listeners would be uneasy, so he built another courtyard for them. Scholars from all directions gathered there. He emphasized both material and Dharma giving, never ceasing. Zhang Liang, the Duke of Yun and governor of Huaizhou, admired Dao Hui's virtue and teachings, and invited him from afar to lecture on the Dharma. Monks and laypeople gathered there. He also formed a connection with Heyang, and then invited Dao Hui to give them the Bodhisattva precepts. Zhang Liang cherished Dao Hui's moral character and vowed to be his good friend. In the summer, he lectured on the Nirvana Sutra. After the lecture was completed, he felt a little unwell. Everyone felt strange. He returned to his room and quietly recited the Buddha's name, and soon passed away at the age of seventy-nine. That was the twentieth day of the third month of the twelfth year of the Zhenguan era (638 AD). The monks and people of Huaizhou were as grieved as if they had lost a loved one, and sent him back to his hometown for burial. Since Dao Hui left his hometown, he had always respected the Dharma, respected his elders, and was filial to his parents, being the foremost in these virtues. Every time he ascended the Dharma seat to explain the profound and subtle Dharma, he would say: 'The meaning of the Great Dharma Master is like this.' As he spoke, he would burst into tears. He often said to his disciples: 'My parents gave me my physical body, and the Dharma Master gave me my Dharma body. How can I repay this kindness? Only by propagating the Dharma and benefiting sentient beings can I slightly express my feelings.' Therefore, he insisted on lecturing every year, not daring to say it was hard, and that was the reason. Moreover, he strictly demanded himself every day, and his practice was without the slightest懈怠 (xie dai: negligence), diligently practicing for six periods of time a day. He held a censer in his hand and followed the rituals. He did not take off his clothes at night, and he was always like this throughout his life. He lived a simple life, had few desires, and did not like to socialize with people. In addition to propagating the Dharma, he also took care of the affairs of the Sangha (monastic community). Therefore, the head of Ze… Note: Daocheng (道場) means a place for practicing the Dharma; Nirvana Sutra (涅槃經) is a major Mahayana Buddhist scripture; Sangha (僧團) refers to the monastic community.
【English Translation】 Emperor Yang of Sui Dynasty increasingly respected him. In the seventh year of the Daye era, an imperial edict was issued to invite him to the inner Daocheng (monastery) of the Eastern Capital. The courtesy shown to him was extraordinary, and the daily offerings were increased, but he maintained his integrity and never accepted any extra gifts from beginning to end. Even a small item would not be put into his own luggage. He was natural and detached, and did not give alms indiscriminately. He only focused on lecturing and reciting scriptures, prioritizing the propagation of the Dharma. At the end of the Sui Dynasty, Wang Shichong occupied Luoyang, and the city gates were often closed. Hui (name of the monk) believed that warfare was needed to awaken people, but the time was not yet ripe. So he walked out of the city with his staff, wanting to save the people in his hometown. At that time, the guards were strict and it was difficult to pass through. But Hui walked peacefully, and the guards did not notice him, which was truly due to the protection of the benevolent deities. After arriving at Gaoping, the local monks and people were delighted to come. At that time, there was war and the people were hungry and destitute. Hui then took out grain to provide relief, saving many people. Both monks and laypeople relied on him and were able to taste the flavor of the Dharma. He then lectured there throughout the year, ascending the Dharma seat many times. He used the clothes and silks donated by believers to support those who listened to the lectures. He encountered famine years many times, and the rice and food were insufficient. Suddenly, many more guests came, doubling the original number. Hui was worried that the listeners would be uneasy, so he built another courtyard for them. Scholars from all directions gathered there. He emphasized both material and Dharma giving, never ceasing. Zhang Liang, the Duke of Yun and governor of Huaizhou, admired Hui's virtue and teachings, and invited him from afar to lecture on the Dharma. Monks and laypeople gathered there. He also formed a connection with Heyang, and then invited Hui to give them the Bodhisattva precepts. Zhang Liang cherished Hui's moral character and vowed to be his good friend. In the summer, he lectured on the 'Nirvana Sutra'. After the lecture was completed, he felt a little unwell. Everyone felt strange. He returned to his room and quietly recited the Buddha's name, and soon passed away at the age of seventy-nine. That was the twentieth day of the third month of the twelfth year of the Zhenguan era. The monks and people of Huaizhou were as grieved as if they had lost a loved one, and sent him back to his hometown for burial. Since Hui left his hometown, he had always respected the Dharma, respected his elders, and was filial to his parents, being the foremost in these virtues. Every time he ascended the Dharma seat to explain the profound and subtle Dharma, he would say: 'The meaning of the Great Dharma Master is like this.' As he spoke, he would burst into tears. He often said to his disciples: 'My parents gave me my physical body, and the Dharma Master gave me my Dharma body. How can I repay this kindness? Only by propagating the Dharma and benefiting sentient beings can I slightly express my feelings.' Therefore, he insisted on lecturing every year, not daring to say it was hard, and that was the reason. Moreover, he strictly demanded himself every day, and his practice was without the slightest negligence, diligently practicing for six periods of time a day. He held a censer in his hand and followed the rituals. He did not take off his clothes at night, and he was always like this throughout his life. He lived a simple life, had few desires, and did not like to socialize with people. In addition to propagating the Dharma, he also took care of the affairs of the Sangha. Therefore, the head of Ze… Note: Daocheng (道場) means a place for practicing the Dharma; Nirvana Sutra (涅槃經) is a major Mahayana Buddhist scripture; Sangha (僧團) refers to the monastic community.
幼詠仰於今。
釋玄鑒。俗姓焦。澤州高平人也。天性仁慈志樂清潔。酒肉葷辛自然厭離。十九發心投誠釋種。愛重松林終日庇其下忘遺食息。后住清化寺。依止遠公聽采經論。于大涅槃深得其趣隋運末齡賊徒交亂。佛寺僧坊並隨灰燼。眾侶分散顛仆溝壑。鑒守心戒禁曾無愆犯。食唯蔬菜衣則蘊麻。屢經歲序情無顰蹙。及至年穀豐熟。還返故鄉。招集緇素崇建法席。勸諸信識。但故伽藍皆得營復。有故塔廟並令涂掃。遂使合境莊嚴赫然榮麗。奉信歸向十室其九。兼以正性敦直言行相高。行值飲啖非法。無不面諫訶毀。極言過狀不避強禦。或與語不受者。便碎之酒器。不酬其費。故諸俗士聚集宴飲。聞鑒來至並即奔散。由是七眾尊虔。敬其嚴厲重其清貞。數有繕造工匠繁多。豪族之人或遺酒食。鑒云。吾今所營必令如法。乍可不造理無飲酒。遂即止之時清化寺修營佛殿。合境民庶同供崇建。澤州官長長孫義。素頗奉信聞役工匠其數甚眾。乃送酒兩輿以致之。鑒時檢校營造。見有此事。又破酒器狼籍地上。告云。吾之功德乍可不成。終不用此非法物也。義聞大怒。明欲加惱。夜夢有人以刀臨之。既忽警寤即事歸懺。又遇疫氣死亡非一。皆投心乞命。鑒為之懺悔令斷酒肉。病者痊復。時大重之。有鄉人李遷者。性偏嗜
【現代漢語翻譯】 現代漢語譯本 幼年時就仰慕佛法。
釋玄鑒（Shi Xuanjian），俗姓焦，是澤州高平人。天性仁慈，喜愛清凈，對於酒肉葷腥自然厭惡遠離。十九歲時發心皈依佛門。喜愛茂盛的松林，終日庇廕于其下，忘記了飲食起居。後來住在清化寺，依止遠公（Yuan Gong）聽聞採納經論，對於《大涅槃經》（Mahāparinirvāṇa Sūtra）深得其趣。隋朝末年，盜賊四起，佛寺僧房都被焚燬。僧眾四散，顛沛流離。玄鑒堅守戒律，沒有絲毫違犯。食物只有蔬菜，衣服則是粗布麻衣。多次經歷歲月的變遷，心境沒有絲毫的愁苦。等到年成豐收，返回故鄉。招集僧人和信眾，興辦法席。勸導信眾，凡是舊有的伽藍都得以修復，舊有的塔廟都加以粉刷清掃。於是使得整個地區莊嚴而又煥然一新。奉信佛法的人家十戶中有九戶。加上他秉性正直敦厚，言行一致，互相推崇。如果遇到有人飲酒作樂，行為不合法度，沒有不當面勸諫呵斥的，極力說明其過錯，不畏懼強權。如果有人不聽勸告，就打碎他的酒器，也不賠償損失。所以那些俗人聚集宴飲，聽到玄鑒要來，都立刻逃散。因此僧俗七眾都尊敬他，敬佩他的嚴厲，看重他的清廉貞潔。多次有修繕建造，工匠眾多，豪門大戶有人送來酒食。玄鑒說：『我現在所做的事情必須如法，寧可不建造，也沒有飲酒的道理。』於是立刻制止。當時清化寺修繕佛殿，整個地區的百姓共同捐助建造。澤州官長長孫義（Zhangsun Yi），一向頗為信奉佛法，聽說役使的工匠人數眾多，就送來兩車酒慰勞他們。玄鑒當時正在檢查督工，看到這件事，又打碎了酒器，散落在地上，告誡說：『我的功德寧可不成，也終究不用這些不合法的物品。』長孫義聽了非常憤怒，想要加害於他。夜裡夢見有人用刀威脅他。忽然驚醒，立刻懺悔此事。又遇到瘟疫流行，死亡人數很多，人們都誠心祈求保命。玄鑒為他們懺悔，讓他們斷絕酒肉，病人就痊癒了。當時人們非常敬重他。有個鄉人李遷（Li Qian），天性偏愛飲酒。
【English Translation】 English version From a young age, he admired the Buddha's teachings.
Shi Xuanjian (釋玄鑒), whose secular surname was Jiao, was a native of Gaoping in Ze Prefecture. He was naturally kind and loved cleanliness, naturally disliking and avoiding alcohol, meat, and pungent foods. At the age of nineteen, he resolved to take refuge in Buddhism. He loved the lush pine forests, sheltering beneath them all day long, forgetting to eat and rest. Later, he resided in Qinghua Temple, where he listened to and absorbed scriptures and treatises under the guidance of Yuan Gong (遠公). He deeply understood the essence of the Mahāparinirvāṇa Sūtra (大涅槃經). During the late Sui Dynasty, bandits rose up everywhere, and Buddhist temples and monasteries were burned down. The monastic community scattered, falling into ditches and ravines. Xuanjian steadfastly upheld the precepts, without the slightest violation. His food consisted only of vegetables, and his clothing was made of coarse hemp. He endured the passage of years without the slightest distress. When the harvests were abundant, he returned to his hometown. He gathered monks and laypeople, and established a Dharma assembly. He encouraged believers to restore all the old monasteries and to whitewash and clean the old pagodas and temples. As a result, the entire region became solemn and煥然一新. Nine out of ten households believed in Buddhism. In addition, he was upright and honest, and his words and deeds were consistent, earning him mutual respect. If he encountered someone drinking and making merry, behaving improperly, he would not fail to admonish and rebuke them to their face, strongly pointing out their faults, without fearing the powerful. If someone refused to listen to his advice, he would smash their wine vessels without compensating them. Therefore, when laypeople gathered for banquets, they would immediately scatter upon hearing that Xuanjian was coming. As a result, the seven assemblies of monks and laypeople respected him, admired his strictness, and valued his integrity and purity. On several occasions, during construction and repairs, when there were many workers, wealthy families would send wine and food. Xuanjian said, 'What I am doing now must be in accordance with the Dharma. I would rather not build than drink alcohol.' He immediately stopped it. At that time, Qinghua Temple was repairing the Buddha hall, and the people of the entire region jointly contributed to the construction. Zhangsun Yi (長孫義), the official of Ze Prefecture, who had always been a devout Buddhist, heard that there were many workers employed and sent two carts of wine to reward them. Xuanjian, who was inspecting the construction at the time, saw this and smashed the wine vessels, scattering them on the ground, and warned, 'I would rather my merit not be completed than use these unlawful things.' Zhangsun Yi was furious and wanted to harm him. That night, he dreamed that someone was threatening him with a knife. He suddenly woke up, immediately repented of this matter. Furthermore, when there was a plague and many people died, people sincerely prayed for their lives. Xuanjian repented for them and had them abstain from alcohol and meat, and the sick recovered. At that time, people greatly respected him. There was a villager named Li Qian (李遷), who was naturally fond of drinking.
酒。既遇時氣無由自濟。遂悔酒過用為死調。俄爾鑒至無何便去。遷遂除差。因爾厭離飲酒永不涉言。縱忽聞氣如逢毒勢。告其友曰。自見鑒師已來。尚不喜聞。況當見也。故戒節冥感皆此之類。於今神志貞亮。每講涅槃十地維摩。四時不輟。春秋八十有三。初鑒以傳法之務。職司其憂。眾侶乖儀。則糾彈驅擯。時俗僉訝其鯁直也及武德六年。當部濩澤縣李錄事者。死經七日。隱身謂妻曰。吾是李錄事也。計吾猶得六年在世。但為司命枉來取我。生埋冢中。已訴閻王。蒙放在人中。浮游六年。今在鬼道。未然之事皆預知也。卿家貧窘。但為他卜無不必中。因可獲財以利大小。便爾賣卜。鬼為通疑。方遠皆詣謂為大聖。后謂妻曰。人命無常。何不修福。可往鑒師所聽法。遂相將入講堂中。安置壁角以物自障。共人言議應變迅速。乃經晦朔。或有問者。何不現形耶。答曰。今在鬼趣。受身極陋自不忍見。況復他也。又往景業寺聽維摩經。有餘法師。謂曰。今講此經感何人聽。答曰。自人頭已上便是鬼神。上及諸天。重級充滿。然都講唱文。諸天神等皆斂容傾耳。恐其聲絕。法師解釋皆散亂縱恣無心聽受。愿如法講說勿妄飲啖也。何以知然。見天神等聞法師酒氣皆回面而聽。因即悔過令廢飲之。鬼曰。此定須斷天神不許寧不
【現代漢語翻譯】 酒。既然遇到時運不濟，沒有辦法自己擺脫困境，於是後悔飲酒過度，認為這是導致死亡的原因。不久后，鑒師（指精通佛法、能鑑別善惡的僧人）到來，李錄事很快就去世了。遷葬之後，災禍才得以消除。因此厭惡並遠離飲酒，永遠不再提及。即使偶然聞到酒味，也像遇到毒藥一樣。他告訴朋友說：『自從見過鑒師以來，尚且不喜歡聽到酒味，更何況是親眼見到呢？』所以，戒律和節制所帶來的冥冥中的感應，都屬於此類。如今，他的精神意志堅定而清明，每次都講解《涅槃經》、《十地經》、《維摩詰經》，一年四季從不間斷。春秋八十三歲。當初，鑒師以傳法的事務為己任，以眾人的行爲規範為憂。僧侶們如果行為不合規矩，就加以糾正、彈劾甚至驅逐。當時的人們都驚訝於他的剛正不阿。到了武德六年，當部濩澤縣的李錄事，死後已經七天，隱身告訴妻子說：『我是李錄事。我計算過，我還能在世六年。只是因為司命（掌管壽命的神）錯誤地來取我，把我活埋在墳墓中。我已經向閻王申訴，蒙閻王開恩，把我放在人間，讓我浮游六年。』現在我在鬼道中，未發生的事情我都知道。你家貧困窘迫，只要替別人占卜，沒有不中的。因此可以獲得錢財，無論大小。於是就開始賣卜。鬼神為他傳遞訊息，遠近的人都來找他，認為他是大聖。後來，李錄事告訴妻子說：『人命無常，為什麼不修福呢？可以去鑒師那裡聽法。』於是就一起進入講堂中，安置在墻角，用東西遮擋自己。和人交談議論，應變迅速。就這樣經過了半個月。有人問：『為什麼不現身呢？』回答說：『我現在在鬼道中，受到的身體極其醜陋，自己都不忍心看，更何況是別人呢？』又去景業寺聽《維摩詰經》。有位余法師，問道：『現在講這部經，感動了什麼人來聽呢？』回答說：『從人頭以上，都是鬼神，上至諸天，重重疊疊，充滿空間。然而，都講（負責唱誦經文的人）唱誦經文時，諸天神等都收斂容貌，側耳傾聽，唯恐聲音中斷。法師解釋經文時，卻散亂放縱，無心聽受。希望如法講說，不要隨意飲酒。』為什麼知道是這樣呢？因為看到天神等聞到法師的酒氣，都轉過臉去聽。因此法師立即後悔，下令停止飲酒。鬼說：『這一定需要斷除，天神不允許，難道不是嗎？』
【English Translation】 Wine. Since he encountered unfavorable circumstances and had no way to save himself, he regretted drinking excessively, considering it the cause of his death. Soon after, the Venerable Jian (referring to a monk proficient in Buddhist teachings and able to discern good and evil) arrived, and Li Lushi soon passed away. Only after the relocation of the burial did the misfortune subside. Therefore, he detested and stayed away from drinking, never mentioning it again. Even if he accidentally smelled wine, it was like encountering poison. He told his friends, 'Since seeing the Venerable Jian, I have disliked even hearing the smell of wine, let alone seeing it in person.' Therefore, the subtle responses brought about by precepts and moderation are all of this kind. Now, his spirit and will are firm and clear, and he lectures on the Nirvana Sutra, the Ten Bhumi Sutra, and the Vimalakirti Sutra every season without interruption. He is eighty-three years old. Initially, Venerable Jian took the affairs of propagating the Dharma as his responsibility and was concerned about the behavior of the assembly. If the monks' behavior was not in accordance with the rules, he would correct, impeach, and even expel them. People at the time were surprised by his uprightness. By the sixth year of the Wude era, Li Lushi, the registrar of Huoze County, after being dead for seven days, invisibly told his wife, 'I am Li Lushi. I have calculated that I still have six years to live. It's just that the God of Destiny mistakenly came to take me and buried me alive in the tomb. I have appealed to Yama, and Yama has graciously placed me in the human realm, allowing me to float for six years.' Now I am in the realm of ghosts, and I know things that have not yet happened. Your family is poor and in distress, but as long as you divine for others, there is nothing that is not accurate. Therefore, you can obtain money, whether large or small. So, she began to practice divination. Ghosts transmitted messages to her, and people from far and near came to her, considering her a great sage. Later, Li Lushi told his wife, 'Human life is impermanent, why not cultivate blessings? You can go to Venerable Jian to listen to the Dharma.' So, they entered the lecture hall together, placed themselves in the corner of the wall, and shielded themselves with objects. They talked and discussed with people, responding quickly. Thus, half a month passed. Someone asked, 'Why don't you appear?' He replied, 'Now I am in the realm of ghosts, and the body I have received is extremely ugly, and I cannot bear to see it myself, let alone others.' He also went to Jingye Temple to listen to the Vimalakirti Sutra. A Dharma Master Yu asked, 'Now that this sutra is being lectured, what kind of people are moved to listen?' He replied, 'From the top of people's heads upwards, there are ghosts and spirits, up to the heavens, layer upon layer, filling the space. However, when the chief lecturer (the person responsible for chanting the sutra) chants the sutra, all the gods and spirits gather their faces and listen attentively, fearing that the sound will be interrupted. When the Dharma Master explains the sutra, he is scattered and unrestrained, with no intention of listening. I hope that he will lecture according to the Dharma and not drink alcohol at will.' How do I know this? Because I saw that when the gods and spirits smelled the Dharma Master's alcohol breath, they all turned their faces away to listen. Therefore, the Dharma Master immediately regretted it and ordered the cessation of drinking. The ghost said, 'This must be stopped, the gods do not allow it, do they?'
講也。非惟此會獨感諸天。但有法事無不來降。不可輕矣。鑒聞異寺有此聲告。倍覆信奉。兢兢異常。
釋玄會。字懷默。俗姓席氏。其先豳土安定人也。遠祖因官故。又居京兆樊川之秘坂焉。年十二。精苦絕倫。欣志捐俗。而儀相秀挺有異神童。隋漢王諒。見而奇之。奏度出家。仍住海覺寺。為總法師弟子。自落采之後即預講席專志涅槃。勤至之功倫等推尚。總深會之解也。舉為覆述。所以槃節拘致由來擁慮者皆剖決。通釋泠然可見。時大賞之以為涅槃之後胤也。因爾改前舊章更新戶牖穿鑿之功。難與仇抗。造涅槃義章四卷。義源文字時文釋抄部各四卷。自延遠輟斤之後。作者祖述前言。惟會一人獨稱孤拔。武德之始。學觀大張。沙門曇獻道開國望。造慈悲寺奏會以為寺主。經始惟新法務連續。引接後昆。講揚此部將四十遍。於時同侶同業相推元席。而讓以成治。雅為學宗性慕人法不濫尊嚴。但有法座皆通咨聽。縱己舊聞傾如新渴。斯敬重之極。末象罕遇也。總法師曰。吾非聖人。何得此子入吾室乎。相法師曰。經云。后五百歲有福智者。此子謂乎。法之大將豈不然乎。岳法師曰。此公就我學俱舍者。同事攝也。愿以妙莊嚴世值善知識矣。振法師曰。此公就我學迦延者。之贊成吾學耳。以我小術不恥下問乃回
龍象于兔徑也。吾何言哉。貞觀八年又敕住弘福寺。講事都廢專修定業。夢登佛手號無量壽。遂造彌陀像一座。常擬繫心作身同觀。欲入山林寺眾勸住請講涅槃。至藤蛇喻。忽有異蛇。從栿而下顧視四方。尋即不見。講至諍論常有魔事。因茲遘疾還返慈悲。見佛來迎因而氣盡。春秋五十有九。即十四年五月二十七日也。合邑聞知悲涼相及。葬于高陽原。晚又收其遺骸于故城西南隅。起磚塔供養。自會之弘道也。溫柔在性弘贍為心。遠近流寓投造非一。而能推心接誘。惟法是務。晚又常坐乃終身世。
釋行等。姓吉氏。馮翊人。十二出家。與會公同事總師為弟子。服章粗素立性鏗卓。登聽凈影遠公涅槃。伏讀文義。時以榮之。相從講說百一十遍。中逢阻難必預先知。或聞異香或感怪夢。幢折蓋翻以為標據。即令大眾同念般若。所有魔事無何而退。故每講后常禮佛名及讀華嚴。以為消障之本也。又與玄會同住慈悲。弘法之時。等必先登。會隨後赴。時以為相成之道也。故常講時感雞伏聽。從受戒者死而還活。冥曹所放。云傳等教。斯亦駭動幽顯。非言厝也。以貞觀十六年三月六日因疾而終。春秋七十有三。初臨終累日。護戒之語吾何重及。但少欲知足可為永誡。吾今死後勿作威儀。惟以一椽輿送山所。愿食吾身早成
【現代漢語翻譯】 現代漢語譯本： '龍象'（比喻大德高僧）走在兔子才能通過的小路上啊。我還能說什麼呢。貞觀八年，又奉敕住在弘福寺。講經說法的事情都停止了，專心修習禪定。夢中登上佛的手，佛號是無量壽（Amitābha）。於是造了一座彌陀像（Amitābha image）。常常想要把心繫在佛像上，觀想自身與佛相同。想要進入山林，寺里的僧眾勸他留下，請他講解《涅槃經》。講到藤蛇的比喻時，忽然出現一條奇異的蛇，從屋樑上下來，環顧四方，隨即就不見了。講到諍論時，常常有魔事發生。因此得了疾病，返回慈悲寺。看見佛來迎接，因而氣絕而終。享年五十九歲，即貞觀十四年五月二十七日。全縣的人聽到這個訊息，都感到悲傷。安葬在高陽原。後來又把他的遺骸收斂到故城西南角，建造磚塔供養。自從玄會（Xuán Huì）弘揚佛法以來，他的性格溫和，心胸寬廣。遠近流亡來投靠他的人很多，他都能推心置腹地接待引導，只以佛法為要務。晚年常常坐禪直到去世。 釋行等（Shì Xíng Děng），姓吉氏，是馮翊人。十二歲出家。與玄會（Xuán Huì）法師一起以總師為師父。衣著樸素，性格剛強正直。聽凈影遠公（Jìngyǐng Yuǎngōng）講解《涅槃經》，認真研讀經文的含義，當時的人都認為他很了不起。跟隨他講解《涅槃經》一百一十遍。講經過程中遇到阻礙困難，他總是能預先知道。或者聞到奇異的香味，或者夢到奇怪的夢。經幢倒塌，寶蓋翻落，他都以此作為警示。就讓大眾一起唸誦《般若經》。所有的魔事不久就退散了。所以每次講經之後，他常常禮拜佛名，並且讀誦《華嚴經》，以此作為消除業障的根本。又與玄會（Xuán Huì）一起住在慈悲寺。弘揚佛法的時候，行等（Xíng Děng）總是先去，玄會（Xuán Huì）隨後趕到，當時的人認為這是互相成就的途徑。所以常常在講經的時候，能感得雞伏在地上聽講。從他那裡受戒的人，有死後又復活的，說是冥府放回來的，說要傳揚行等（Xíng Děng）的教法。這也震驚了陰陽兩界，不是言語可以表達的。以貞觀十六年三月初六日因病去世，享年七十三歲。臨終前幾天，告誡護戒的話我不想多說，只要少欲知足就可以作為永久的告誡。我死後不要大辦喪事，只用一個簡陋的棺材送到山裡，希望我的身體能被鳥獸吃掉，早日成就。
【English Translation】 English version: The 'dragon elephant' (a metaphor for a great virtuous monk) walks on a path that only rabbits can pass through. What more can I say? In the eighth year of the Zhenguan era, he was again ordered to reside at Hongfu Temple. He ceased lecturing and devoted himself to the practice of meditation. In a dream, he ascended the hand of the Buddha, whose name was Amitābha (Immeasurable Life). Thereupon, he created an image of Amitābha (Amitābha image). He constantly sought to focus his mind on the image, contemplating his body as identical to the Buddha's. Desiring to enter the mountains and forests, the monks of the temple persuaded him to stay and requested him to lecture on the Nirvana Sutra. When lecturing on the parable of the vine snake, a strange snake suddenly appeared, descending from the rafters, looking around in all directions, and then disappeared. When lecturing on disputes, demonic events often occurred. Consequently, he fell ill and returned to Cibei Temple. Seeing the Buddha coming to greet him, he breathed his last. He was fifty-nine years old, on the twenty-seventh day of the fifth month of the fourteenth year of the Zhenguan era. The entire county, upon hearing the news, was filled with sorrow. He was buried in Gaoyang Plain. Later, his remains were collected in the southwest corner of the old city, and a brick pagoda was built for offerings. Since Xuan Hui (Xuán Huì) propagated the Dharma, his nature was gentle, and his heart was broad. Many people from far and near sought refuge with him, and he was able to treat and guide them with sincerity, focusing solely on the Dharma. In his later years, he often sat in meditation until his death. Shì Xíng Děng, whose surname was Ji, was a native of Fengyi. He became a monk at the age of twelve. Together with Dharma Master Xuan Hui (Xuán Huì), he took the Abbot as his teacher. His clothing was simple, and his character was upright and resolute. He listened to Master Jingying Yuan (Jìngyǐng Yuǎngōng) lecture on the Nirvana Sutra, carefully studying the meaning of the scriptures, and was highly regarded at the time. He followed him in lecturing on the Nirvana Sutra one hundred and ten times. Whenever obstacles or difficulties were encountered during the lectures, he always knew in advance. Sometimes he would smell strange fragrances, or have strange dreams. The collapse of the banner and the overturning of the canopy were taken as warnings. He would then have the assembly recite the Prajna Sutra together. All demonic events would soon subside. Therefore, after each lecture, he would often prostrate to the names of the Buddhas and recite the Avatamsaka Sutra, taking this as the foundation for eliminating karmic obstacles. He also resided with Xuan Hui (Xuán Huì) at Cibei Temple. When propagating the Dharma, Xing Deng (Xíng Děng) would always go first, and Xuan Hui (Xuán Huì) would follow, which was considered a path of mutual accomplishment at the time. Therefore, it was often the case that when lecturing, chickens would be moved to lie down and listen. Those who received precepts from him were said to have died and then come back to life, released by the underworld, saying that they were to spread the teachings of Xing Deng (Xíng Děng). This also shocked both the visible and invisible realms, beyond words to describe. He passed away due to illness on the sixth day of the third month of the sixteenth year of the Zhenguan era, at the age of seventy-three. In the days leading up to his death, I will not dwell on the words of admonition regarding upholding the precepts, but simply say that contentment with little desire can serve as a perpetual warning. After my death, do not hold elaborate funerals, but simply send me to the mountains in a simple coffin, hoping that my body will be eaten by birds and beasts, and that I may quickly attain enlightenment.
正覺。有乖此愿非吾門人。弟子等營辦幢輿盛設威儀將欲塋送。其夜列宿大明地方欲了。大雨洪注。道俗同擁一不得往。還依遺訣單輿至山。雨即通霽。收葬于京南神和原。起塔樹松立銘塔所。◎
◎釋志寬。姓姚氏。蒲州河東人也。祖宗仕族不交群小。父任隋青州刺吏寬。自幼及長清約知名。歷聽諸經以涅槃地論為心要也。東西訪道無釋寸陰。業成登器游講為務。生常履信言行不乖。望似專正而懷抱虛蕩。嘗以遊學長安詣市買絹。有人曰。可見付直明當送絹。於此便付直。還寺為諸僧所笑。寬曰。自憶不負於人。豈有人而乖信。至期果獲。以事陳之。彼人云。兵食可亡信不可廢。弟子俗人奉之。豈意釋門綴斯慮也。寬常誦維摩及戒本。所居住房每夜必有振動介冑之響。竊而觀者咸見非常神人繞房而行。又一時夜中房重閣上有打物聲。同學寶通。聞之驚迷不安其席。寬就而慰之。猶打物如故。至旦看之。乃舍梁將折。即令拄之得免其命。其為幽靈所衛如此。而性好瞻病無憚遠近。及以道俗知無人治者。皆輿迎房中。躬運經理。或患腹癰不可膿出者。乃口就𠲿之遂至於差。往往非一。其慈惠之懷信難繼也。後於中夜室內大明。及觀房外與晝無異。乃自縫綻衣帛。不謂神光所照。后召諸徒方知半夜此相數現。后遂不
【現代漢語翻譯】 現代漢語譯本：正覺（Samyak-saṃbuddha，完全覺悟）。如果違背了這個願望，就不是我的門人。弟子們準備了華麗的幢幡和儀仗，打算隆重地護送遺體安葬。當天晚上，星光燦爛，眼看就要安葬了，突然下起了傾盆大雨。僧人和俗人一起擁擠著，無法前往。於是按照遺囑，用單人抬的靈輿將遺體送到了山中。雨立刻停止，天空放晴。最後安葬在京城南邊的神和原。在那裡建造了佛塔，種植了松樹，並立了石碑。
釋志寬（釋：佛教；志寬：人名）。姓姚，是蒲州河東人。祖輩都是仕宦家族，不與小人為伍。他的父親擔任隋朝青州刺史。志寬從小就以清廉節儉而聞名。他廣泛地聽聞各種佛經，尤其以《涅槃經》和《地論》為核心要義。他四處尋訪求道，珍惜每一寸光陰。學業有成后，以講經說法為己任。他一生都堅守信用，言行一致。外表看起來很專一正直，但內心卻很虛懷若谷。曾經有一次，他到長安遊學，去市場上買絹。有人對他說：『可以先付錢，我明天把絹送來。』志寬就付了錢。回到寺廟后，被其他僧人嘲笑。志寬說：『我自認為不會辜負別人，難道會有人不講信用嗎？』到了約定的時間，那人果然把絹送來了。那人說：『寧可沒有飯吃，也不能失去信用。我一個普通人都奉行信用，沒想到出家人反而會懷疑我。』志寬經常誦讀《維摩詰經》和《戒本》。他居住的房間，每晚都會發出盔甲碰撞的聲音。偷偷觀看的人都看到有非凡的神人在房間周圍行走。還有一次，半夜裡，房間上面的閣樓里傳來敲打東西的聲音。他的同學寶通聽了，驚恐不安。志寬去安慰他，但敲打的聲音依然如故。到了早上，檢視后發現是房子的梁快要斷了。於是立刻用柱子支撐住，才避免了倒塌。他受到神靈的護衛就是這樣。而且他喜歡照顧病人，不怕路途遙遠。如果道俗中有人知道有病人沒人照顧，都會把他抬到志寬的房間里，志寬親自料理。如果病人患有腹癰，無法排出膿液，志寬就用嘴去吸，直到痊癒。這樣的事情有很多。他的慈悲之心，實在難以效仿。後來，有一天半夜，他的房間里突然大放光明，觀看房間外面，和白天一樣明亮。他就在光明中縫補衣服。他沒有說是神光照耀。後來他告訴弟子們，他們才知道半夜出現這種景像已經很多次了。之後，他就不再...
【English Translation】 English version: Samyak-saṃbuddha (Perfect Enlightenment). If anyone violates this vow, they are not my disciples. The disciples prepared magnificent banners and ceremonial instruments, intending to solemnly escort the remains for burial. That night, the stars were bright, and the burial was about to be completed when a torrential rain suddenly poured down. Monks and laypeople alike were crowded together, unable to proceed. Therefore, according to the will, the remains were transported to the mountain in a single-person palanquin. The rain immediately stopped, and the sky cleared. Finally, the burial took place at Shenhe Plain south of the capital. A pagoda was built there, pine trees were planted, and a stele was erected.
釋 Zhì Kuān (Shì: Buddhism; Zhì Kuān: personal name), whose surname was Yáo, was a native of Hédōng in Pú Prefecture. His ancestors were all officials and did not associate with petty people. His father served as the Prefect of Qīng Prefecture during the Sui Dynasty. From a young age, Zhì Kuān was known for his integrity and frugality. He listened extensively to various Buddhist scriptures, especially taking the Nirvana Sutra (Nirvana Sutra) and the Treatise on the Ten Stages (Dashabhumika Sutra) as his core principles. He sought the Way everywhere, cherishing every moment. After completing his studies, he made lecturing on the scriptures his mission. Throughout his life, he upheld his promises and acted consistently with his words. He appeared to be focused and upright, but his heart was open and receptive. Once, when he was studying in Cháng'ān, he went to the market to buy silk. Someone said to him, 'You can pay now, and I will deliver the silk tomorrow.' Zhì Kuān paid. Upon returning to the temple, he was laughed at by the other monks. Zhì Kuān said, 'I believe I will not let others down. How could someone break their promise?' At the appointed time, the person indeed delivered the silk. That person said, 'One can lose food, but one cannot lose trust. I, a common person, uphold trust. I didn't expect a monk to doubt me.' Zhì Kuān often recited the Vimalakirti Sutra (Vimalakirti Sutra) and the Pratimoksha (Pratimoksha). In the room where he lived, there would be sounds of armor clashing every night. Those who secretly watched saw extraordinary divine beings walking around the room. Also, one night, there was a sound of something being struck in the attic above the room. His classmate Bǎo Tōng heard it and was frightened and uneasy. Zhì Kuān went to comfort him, but the sound of striking continued as before. In the morning, upon inspection, it was discovered that the beam of the house was about to break. So, they immediately propped it up with a pillar, thus preventing it from collapsing. This is how he was protected by spirits. Moreover, he liked to care for the sick, not fearing long distances. If monks or laypeople knew of a sick person who was not being cared for, they would carry them to Zhì Kuān's room, and Zhì Kuān would personally take care of them. If a patient had an abdominal abscess that could not be drained, Zhì Kuān would suck it out with his mouth until they recovered. There were many such cases. His compassionate heart is truly difficult to emulate. Later, one midnight, his room suddenly became very bright, and looking outside the room, it was as bright as day. He was mending clothes in the light. He did not say it was divine light shining. Later, he told his disciples, and they realized that this phenomenon had appeared many times in the middle of the night. After that, he no longer...
怪。加以開務誘引弘濟為業。道俗胥悅慶其幸遇。屬煬帝弘道海內搜揚。以寬行解同推。膺斯榮命。既處慧日講悟相仍。會梟感作逆齋事拘纏。寬便下獄待罪。有來餉遺一不自資。通給囚僧歡笑如昔。后並配徒隸役於天路常令負土使裝滿籠。盡力輦送初不懈息。役僧曰。此無監檢。當可小停。寬曰。業報如此。何能自欺。違心行事誠未安耳。未又配流西蜀行達陜州。有送財帛祖餞之者。並即散而不遺。唯留一驢負經而已。路次潼關。流僧寶暹者。高解碩德足破不進。寬見臥于道側。泣而哀焉。即舍驢與乘。自擔經論。徒行至蜀雖有事勞而口不告倦。其仁恕之性登苦知其人矣。既達蜀境大發物情。所在利安咸興敬悅。時川邑虎暴行人斷路。或數百為群。經歷村郭傷損人畜。中有獸王。其頭最大五色純備威伏諸狩。遂州都督張遜遠聞慈德遣人往迎。寬乃令州縣立齋行道。各受八戒。當夕虎災銷散。莫知所往。時人感之奉為神聖。然寬因名立行弘裕有儀。凡所宣化如風之靡。每至散席禮䞋相仍。或至十萬二十萬者。皆即坐散盡了無資己。告施者曰。財猶種子聚則難繁。故為散之。令從用有在耳。其虛懷應物為若此也。兼又輕生疏素弊服尋常。一經御形動經累稔。愛護之甚有過身肉。時逢儉歲躬煮糜粥親惠飢餒。銜泣說化令誦
【現代漢語翻譯】 現代漢語譯本：他致力於開導啓發，引導人們行善，普度眾生。僧俗大眾都喜悅，慶幸遇到他。適逢隋煬帝時期，全國上下都在搜尋弘揚佛法的人才，大家一致推舉寬行解（Kuan Xingjie）大師，認為他可以勝任這項光榮的任務。他來到慧日（Hui Ri）寺后，講經說法從未間斷。後來，趕上梟感（Xiao Gan）作亂，齋會之事受到牽連，寬行解因此入獄待罪。有人送來食物，他一概不留給自己，全部用來供給獄中的僧人，大家像往常一樣歡笑。之後，他和他的弟子被髮配到天路服勞役，他總是讓弟子們裝滿泥土，盡力運送，從不懈怠。役僧說：『這裡沒有人監督，可以稍微休息一下。』寬行解說：『業報就是這樣，怎麼能自欺欺人呢？違背良心做事，實在令人不安。』後來又被流放到西蜀，走到陜州時，有人送來財物為他餞行，他都當場散發掉，一點也不留下，只留下一頭驢用來馱經書。路過潼關時，遇到流放的僧人寶暹（Bao Qian），他學識淵博，品德高尚，但因病無法前行。寬行解看到他躺在路邊，非常悲傷，於是把驢讓給他騎，自己則揹著經書步行前往蜀地。雖然勞累，但他從不抱怨。他的仁慈寬厚，在困苦中更加顯現。到達蜀地后，他廣施恩惠，所到之處，人們都安居樂業，敬佩喜悅。當時，川地虎患嚴重，行人無法通行，有時甚至有數百隻老虎成群結隊地出沒于村莊，傷害人畜。其中有一隻獸王，頭最大，五種顏色俱全，威風凜凜，所有的野獸都臣服於它。遂州都督張遜遠（Zhang Xunyuan）聽說了寬行解的慈悲德行，派人前去迎接。寬行解於是命令州縣設立齋壇，舉行法會，讓人們受持八戒。當晚，虎患消失，不知去向。當時的人們都非常感動，把他奉為神聖。寬行解因名立行，弘揚佛法，寬厚待人，凡是他所教化的地方，都像風吹草偃一樣。每次法會結束，人們贈送的禮物絡繹不絕，有時多達十萬、二十萬，他都當場分發掉，一點也不留給自己。他告訴施捨者說：『錢財就像種子，聚集起來難以繁衍，所以要散發出去，讓它發揮作用。』他虛懷若谷，應物隨緣，就是這樣。而且，他輕視物質享受，生活簡樸，衣服破舊，一件衣服穿了很多年。他愛護身體，勝過愛護自己的肉體。遇到災荒之年，他親自煮粥，施捨給飢餓的人們，含著眼淚勸說他們，讓他們誦經。
【English Translation】 English version: He dedicated himself to enlightening and guiding people towards goodness, and universally saving all beings. Both monks and laypeople were delighted, rejoicing in their fortunate encounter with him. During the reign of Emperor Yang of the Sui Dynasty, when the entire nation was searching for talents to promote Buddhism, Kuan Xingjie (Master Kuan Xingjie) was unanimously recommended, as he was deemed capable of undertaking this glorious task. After arriving at Hui Ri (Wisdom Sun) Temple, he continuously lectured on the scriptures and expounded the Dharma. Later, when Xiao Gan (a rebel leader) caused turmoil, the affairs of the vegetarian assembly were implicated, and Kuan Xingjie was imprisoned to await punishment. When someone sent him food, he never kept any for himself, but used it all to provide for the monks in prison, who laughed and rejoiced as usual. Afterwards, he and his disciples were exiled to serve in the labor service on the Heavenly Road, where he always instructed his disciples to fill their baskets with soil and transport it with all their strength, never slacking. A laboring monk said, 'There is no supervision here, we can rest a little.' Kuan Xingjie said, 'Such is the retribution of karma, how can we deceive ourselves? To act against one's conscience is truly unsettling.' Later, he was exiled to Western Shu. When he reached Shaanzhou, some people sent him wealth to bid him farewell, but he distributed it all on the spot, leaving nothing for himself, except for a donkey to carry the scriptures. While passing through Tongguan, he encountered Bao Qian (a monk), an exiled monk who was erudite and virtuous, but unable to proceed due to illness. Kuan Xingjie, seeing him lying by the roadside, was filled with sorrow and immediately gave him the donkey to ride, while he himself carried the scriptures and walked to Shu. Although he was tired, he never complained. His benevolence and compassion were even more evident in hardship. After arriving in Shu, he widely bestowed kindness, and wherever he went, people lived in peace and prosperity, admiring and rejoicing. At that time, there was a severe tiger plague in the Sichuan region, making it impossible for travelers to pass. Sometimes, hundreds of tigers would appear in villages, harming people and livestock. Among them was a beast king, with the largest head and five colors, majestic and awe-inspiring, with all the beasts submitting to it. Zhang Xunyuan (Prefect Zhang Xunyuan) of Suizhou, hearing of Kuan Xingjie's compassionate virtue, sent people to welcome him. Kuan Xingjie then ordered the prefectures and counties to set up altars, hold Dharma assemblies, and have people observe the Eight Precepts. That night, the tiger plague disappeared, and no one knew where they went. The people at that time were deeply moved and revered him as a saint. Kuan Xingjie lived up to his name, promoting the Dharma and treating people with kindness. Wherever he taught, it was like the wind blowing over the grass. After each Dharma assembly, the gifts offered by the people were continuous, sometimes reaching hundreds of thousands or two hundred thousand, which he would distribute on the spot, leaving nothing for himself. He told the donors, 'Wealth is like seeds, difficult to multiply when gathered, so it must be distributed to be put to use.' Such was his humility and adaptability. Moreover, he despised material enjoyment, lived a simple life, and wore tattered clothes. He cherished his body more than his own flesh. In years of famine, he personally cooked porridge and gave it to the hungry, tearfully persuading them to recite the scriptures.
佛名。又以所服衣之與氈。或割或減用充貧乏。每年冬首預積坐氈履替。觀諸沙門少者便給。以此為常。貞觀之初還反蒲壤緇素慶幸歡詠如雲。屢建法筵重揚利涉。時州部遇旱諸祈不遂。官民素承嘉績。乃同請焉。寬為置壇場。以身自誓。不降雨者不處室房。曝形兩日。密雲垂布。三日已后合境滂流。民賴來蘇有年斯在。昔在蜀土亦以此致譽。故使遍洽時諺號為一代佛日。有沙門神素者。架業相鄰尤所欽友。以先卒于棲巖。寬住州寺先絕兇問。忽降形歡敘欣若生平。明晚來告乃知其死。寬致書慰曰。等同幻境俱稟泡形。不意之情非復言象。素法師俗風清美道器沖深。包總義門研機至實。但正業久成必之凈土。此方薄運頓失所歸。老病之僧早應先去。罪重福微猶守余報耳。法師不遺故舊。昨二十五日夜降神共聚同臥一床。通夕言議至曉方別。情猶今昔。事即存亡。冥感之誠未可陳述。素以貞觀十七年春二月二十四日卒。素見別傳。寬以其年夏五月十六日卒于仁壽寺。春秋七十有八。初未終之前右脅而臥枕于右臂。告門徒曰。生死長遠。有待者皆爾。汝等但自觀身如幻。便無愛結自纏。吾命亦斷。當取椽兩根𥱿篨一領裹縛輿送。無得隨俗紛紜為不益事也。言訖而卒。時蒲虞等州。道俗奔赴號慟川野。屯于壙側七里人滿。自
【現代漢語翻譯】 現代漢語譯本 佛名。他還將自己穿的舊衣服和氈子，或割開或減少，用來救濟貧困的人。每年冬天開始時，預先積攢坐墊、氈子和鞋子，看到寺院裡的僧人缺少就分給他們，以此作為慣例。貞觀初年，他返回蒲壤，當地僧人和百姓都慶幸歡呼，像云一樣聚集。他多次舉辦佛法講座，重新弘揚佛法。當時州里遇到旱災，各種祈求都沒有效果。官員和百姓一向敬佩他的功德，於是共同請求他祈雨。寬法師為此設定了壇場，以自身發誓，如果不能降雨，就不回自己的房間。他暴露身體兩天，天空開始出現密雲。三天之後，整個地區普降大雨，百姓得以恢復生機，這樣的恩情多年來一直被銘記。過去在蜀地時，他也曾因此而獲得讚譽，所以他的恩德普及當時，被人們稱為一代佛日（指像太陽一樣照耀世間）。 有位名叫神素的沙門，他的住所與寬法師相鄰，兩人關係特別親近。神素法師先於寬法師在棲巖去世。寬法師住在州寺里，起初並不知道神素法師去世的訊息。忽然，神素法師顯現身形，與寬法師歡快地敘舊，就像生前一樣。第二天晚上，神素法師來告訴寬法師自己已經去世的訊息。寬法師寫信安慰他說：『一切都如同虛幻的境界，都像水泡一樣短暫。意想不到的事情，無法用言語來表達。素法師品德高尚，才華橫溢，精通佛法，研究佛理深刻透徹。只是因為長久以來的修行，必定會往生凈土。這個地方的福運淺薄，一下子失去了依靠。我這個老病之僧，早應該先離去，只是因為罪孽深重，福報微薄，還在承受剩餘的果報罷了。法師沒有忘記舊情，昨天二十五日晚上，降臨神靈與我相聚，同睡一張床，整夜交談，直到天亮才分別。情誼如同往昔，事情卻已經陰陽兩隔。這種冥冥之中的感應，難以用言語來陳述。』 神素法師于貞觀十七年春二月二十四日去世。神素法師的事蹟見於其他傳記。寬法師于同年夏五月十六日去世于仁壽寺，享年七十八歲。臨終前，他向右側臥倒，用右臂當枕頭，告訴弟子們說：『生死是漫長的，有依賴的事物都是這樣。你們只要觀察自身如同幻象，就不會被愛慾所束縛。我的生命也將終結。應當取兩根椽木和一領粗席，包裹我的遺體，用簡陋的車輛運送，不要隨從世俗的習俗，做那些沒有益處的事情。』說完就去世了。當時，蒲州、虞州等地的僧人和百姓，奔赴而來，在郊野里號啕大哭，聚集在墓地旁邊，七里之內都擠滿了人。
【English Translation】 English version Buddha's name. Furthermore, he would take his worn clothes and felt, either cutting them up or reducing them, to provide for the poor. Every year at the beginning of winter, he would prepare sitting mats, felt, and shoes in advance, and give them to the monks in the monastery who were lacking, making this a regular practice. At the beginning of the Zhenguan era (627-649 CE), he returned to Pu Rang, and the local monks and laypeople rejoiced and cheered, gathering like clouds. He repeatedly held Dharma assemblies, re-promoting the benefits of crossing over (to enlightenment). At that time, the state encountered drought, and various prayers were ineffective. The officials and people had always admired his meritorious deeds, so they jointly requested him to pray for rain. Master Kuan set up an altar for this purpose, vowing with his own body that if it did not rain, he would not return to his room. He exposed his body for two days, and dense clouds began to gather. After three days, the entire region was drenched in heavy rain, and the people were able to recover, a kindness that has been remembered for many years. There was a Shramana (Buddhist monk) named Shen Su, whose residence was adjacent to Master Kuan's, and the two were particularly close. Dharma Master Shen Su passed away before Master Kuan at Qixi Rock. Master Kuan was residing in the state temple, and initially did not know the news of Dharma Master Shen Su's death. Suddenly, Dharma Master Shen Su manifested his form, joyfully reminiscing with Master Kuan, just as he had in life. The next evening, Dharma Master Shen Su came to tell Master Kuan that he had already passed away. Master Kuan wrote a letter of condolence, saying: 'Everything is like an illusory realm, like bubbles that are short-lived. Unexpected events cannot be expressed in words. Dharma Master Su's character was noble, his talent was outstanding, he was proficient in the Dharma, and his study of Buddhist principles was profound and thorough. It is only because of his long-standing practice that he will surely be reborn in the Pure Land. The fortune of this place is shallow, and it has suddenly lost its reliance. I, this old and sick monk, should have left earlier, but it is only because my sins are heavy and my blessings are meager that I am still enduring the remaining retribution.' 'The Dharma Master has not forgotten old friendships. Last night, the twenty-fifth, his spirit descended and gathered with me, sleeping on the same bed, talking all night until dawn before parting. The affection was as it was in the past, but the matter is now separated by life and death. The sincerity of this unseen connection cannot be described in words.' Shen Su passed away on the twenty-fourth day of the second month of spring in the seventeenth year of Zhenguan (643 CE). The deeds of Shen Su are found in other biographies. Kuan passed away on the sixteenth day of the fifth month of summer in the same year at Renshou Temple, at the age of seventy-eight. Before his death, he lay down on his right side, using his right arm as a pillow, and told his disciples: 'Birth and death are long, and all things that are dependent are like this. You only need to observe your own body as an illusion, and you will not be bound by the knots of love and desire. My life will also come to an end. You should take two rafters and a coarse mat, wrap my remains, and transport them in a simple vehicle, do not follow worldly customs, doing things that are not beneficial.' After saying this, he passed away. At that time, monks and laypeople from Puzhou, Yuzhou, and other places rushed to the scene, wailing in the fields, gathering beside the tomb, with people filling the area for seven miles.
寬從釋種。靜攝居形。不臥全氈不畜疋絹。柜篋之事由來絕心。騎乘勞具終身不涉。口不及利手不執錢。或有忤之。便掩口私默。不行贊毀於人物也。曾用錢一千五百。買驢負經。既至東京。值卒科運大貴。或頭至數萬者。同侶欲為賣之。寬不許曰。已勞負荷豈復過本乎。便詣市自出之。但取元價。此雖小事廉恥本矣。
釋慧休。姓樂氏。瀛州人也。世居海濱。以蠶漁為業。而生知離惡深惟罪報。常思出濟無緣拔足。或累嘆通宵晨或忘餐。近逾信宿。雖憤氣填胸。無免斯厄。十六遇相州沙門巡里行化談三世之循擾述八苦之交侵。雅會夙懷。背世情決乃違親背俗。投勖律師而出家焉。勖導以義方禮逾天屬。又聞靈裕法師震名西壤。行解所歸。現居鄴下。命休從學。休天機秀舉惟道居心。乃揹負華嚴遠遊京鄴。一聞裕講鎣動身心不略昏明幽求體性。而章句無昧至理未融。展轉陶埏五十餘遍研諷文理轉加昏漠。試以所解遍問諸師。皆慮涉重關返啟其致。乃悟曰。斯固上聖之至理也。豈下凡而抑度哉。且搏聽眾師。沐心法海耳。乃往渤海從明彥法師聽成實論。先出章抄品藻異同。慧滿沖情解律法友。以彥公化世受染余流。從志念法師受學小論。加雜婆沙各聞數遍。窮其本支曉其固執。解既清迥行寔貞嚴。唸曰。余講小乘
【現代漢語翻譯】 現代漢語譯本 釋寬，從釋迦種姓出家。他以禪定來約束自己的行為，從不睡臥在完整的毛氈上，也不積蓄絲織品。存放物品的櫃子箱子，他從來沒有放在心上。騎馬乘車的工具，他終身都不接觸。嘴裡不說追求利益的話，手裡不拿錢。如果有人冒犯了他，他就摀住嘴私下沉默，從不在人前讚揚或詆譭別人。曾經用一千五百錢買了一頭驢來馱經書。到達東京后，正趕上官府徵調運輸，驢價大漲，有的驢甚至價值數萬錢。同伴想幫他把驢賣掉，釋寬不同意，說：『它已經辛苦馱運了，難道還要超過原本的價值嗎？』於是他到市場自己出售，只收取原來的價格。這雖然是小事，卻是廉恥的根本啊。
釋慧休，姓樂，是瀛州人。世代居住在海邊，以養蠶捕魚為業。但他天生厭惡罪惡，深刻思考罪業的報應，常常想著脫離苦海，卻苦於沒有機會。有時整夜嘆息，有時甚至忘記吃飯，持續十多天。雖然心中充滿憤懣，卻無法擺脫這種困境。十六歲時，遇到相州的沙門四處游化，講述三世的循環往復，描述八苦的交相侵擾，這與他平素的志向非常契合，於是他下定決心背離世俗，違背親人的意願，投奔勖律師出家。勖律師用道義來引導他，禮節超過了對待親屬。後來又聽說靈裕法師在西邊聲名遠揚，他的修行和見解是人們所歸服的，現在居住在鄴下，於是命令慧休去向他學習。慧休天資聰穎，心中只有佛道，於是揹著《華嚴經》遠遊京城鄴都。一聽到靈裕法師講經，就身心震動，不分白天黑夜，潛心探求事物的本性。雖然對經文的字句沒有不明白的地方，但對最高的道理卻還沒有融會貫通。輾轉研讀了五十多遍，研習諷誦經文的道理，反而更加迷惑。於是試著把自己理解的道理遍問各位法師，大家都認為他的理解涉及深奧的關隘，反而開啟了他的思路。於是他醒悟道：『這本來就是上聖的至理啊，哪裡是下凡之人可以揣度的呢？』於是廣泛聽取各位法師的講解，用心沐浴在佛法的海洋中。於是前往渤海，跟隨明彥法師聽講《成實論》。先整理出章節，抄錄品評其中的異同。慧休充滿求知的熱情，精通戒律，被法友們稱為明彥法師教化世人所剩下的精華。又跟隨志念法師學習小乘論典，加上《雜婆沙論》，各聽了好幾遍，窮盡了它們的根本和枝末，明白了它們的固執之處。他的理解既清晰又高遠，行為既貞潔又嚴謹。志念法師說：『我講的小乘』
【English Translation】 English version Shi Kuan, a monk from the Shakya clan. He disciplined himself with meditation, never sleeping on a complete felt mat, nor accumulating silk fabrics. He never concerned himself with chests or boxes for storing possessions. He never engaged with riding horses or carriages. He never spoke of pursuing personal gain, nor did he hold money in his hands. If someone offended him, he would cover his mouth and remain silent, never praising or criticizing others in public. He once spent 1,500 coins to buy a donkey to carry scriptures. Upon arriving in Tokyo, he encountered a government requisition for transportation, causing donkey prices to soar, with some donkeys worth tens of thousands of coins. His companions wanted to help him sell the donkey, but Shi Kuan refused, saying, 'It has already labored to carry the scriptures, how can I profit beyond its original value?' So he went to the market himself and sold it, only taking the original price. Although this is a small matter, it is the foundation of integrity and honor.
Shi Huixiu, whose surname was Yue, was a native of Yingzhou. His family had lived by the sea for generations, engaged in silkworm farming and fishing. However, he was born with a dislike for evil and deeply contemplated the retribution for sins, constantly thinking of escaping suffering, but lacking the opportunity. Sometimes he sighed all night, and sometimes he even forgot to eat, lasting for more than ten days. Although his heart was filled with resentment, he could not escape this predicament. At the age of sixteen, he encountered a Shramana (monk) from Xiangzhou traveling and teaching, explaining the cycle of the three realms and describing the intermingling of the eight sufferings. This resonated deeply with his long-held aspirations, so he resolved to abandon the world, defying his relatives' wishes, and joined the lawyer Xu to become a monk. Lawyer Xu guided him with righteousness, treating him with more respect than a relative. Later, he heard that Dharma Master Lingyu was renowned in the west, and his practice and understanding were admired by all. He was currently residing in Ye, so he ordered Huixiu to study with him. Huixiu was naturally intelligent and focused on the Dharma, so he carried the Avatamsaka Sutra (Huayan Jing) and traveled far to the capital city of Ye. As soon as he heard Dharma Master Lingyu's lectures, his body and mind were shaken. He sought the nature of things day and night. Although he understood the words and sentences of the scriptures, he had not yet fully grasped the highest principles. After studying and reciting the scriptures more than fifty times, he became even more confused. So he tried to ask various Dharma masters about his understanding, and they all thought that his understanding involved profound and difficult points, which instead opened his mind. So he realized, 'This is originally the ultimate truth of the supreme sages, how can ordinary people fathom it?' So he widely listened to the lectures of various Dharma masters, and bathed his mind in the ocean of Dharma. Then he went to Bohai and listened to the Satyasiddhi Shastra (Chengshi Lun) from Dharma Master Mingyan. First, he organized the chapters and copied and commented on the similarities and differences. Huixiu was full of enthusiasm for knowledge, proficient in the precepts, and was called by his Dharma friends the essence left over from Dharma Master Mingyan's teaching of the world. He also studied the Hinayana (Small Vehicle) treatises from Dharma Master Zhinian, plus the Tattvasamgraha (Zapo Sha Lun), listening to each several times, exhausting their roots and branches, and understanding their stubborn points. His understanding was clear and lofty, and his conduct was chaste and strict. Dharma Master Zhinian said, 'The Hinayana that I teach'
歲序多矣。今乃值子諒不虛延。休即著雜心玄章抄疏。各區別部類條貫攸歸。文教才出初尋重敬。頻當元宰講授相續。幽致既舉慧燭天懸。故使馳名冀都擊響河渭。抱帙橫經肩排日謁。結疑懷簽踵接登堂。皆總為書紳永開冥府。故於立破諸教。探隱洞明。雖學冠空宗。而梗情塵境。欲通惟識之旨。取悟無方。會裕師入關因便預從。遇曇遷禪師及尼論師等講揚攝論。每舉一會余駕停輪。詞吐既新。領拔彌悉周涉三遍即造疏章。神會幽陳廣疏聽視。自大小諸藏並統關鍵。惟有律部未遑精閱。昔以戒禁隨事可用緣求。案讀即了未勞師授。曾披一卷持犯茫然。方悔先議更弘神府。乃負律提瓶。從洪律師聽采四分。一經講肆三十餘遍。日漸其致終未極言。顧諸學徒曰。余聽涉多矣。至於經論一遍入神。今游律部逾增逾闇。豈非理可虛求事難通會乎。而敬慎三業懔課六時。纖塵或阻即申懺洗。目見大小講匠知名者多。奉法自修實罕聯類。嘗聽礪公講律。礪曰。法師大德。暮年如何猶勤律部。休曰。余憶出家之始。從虎口中來。即奉投戒法。豈以老朽而可斯須離耶。恨吾不得常聞耳。其清慎之高。率此例也。又屢經寇蕩荒薦相仍。寺眾僧廚亟經宿觸。故從隋末終至唐初。四度翻穢獲資凈供。致使四方嘉會。休有功焉。暨武德年內。劉
【現代漢語翻譯】 現代漢語譯本： 時光流逝已久。如今正值子年，我的願望沒有落空。於是開始著手抄寫和疏解《雜心論》的玄妙章節，將各個部分進行區分，使條理歸於統一。我的文章和教義才一發表，就受到了極大的尊重。經常有宰相級別的人物前來聽我講授，絡繹不絕。深奧的義理一旦闡發，智慧的光芒就如懸掛在天空的太陽一般。因此，我的名聲傳遍了冀州（指河北一帶的地區），我的言論在黃河和渭河流域引起了巨大的反響。人們抱著經書，肩挨著肩，每天都來拜訪我。帶著疑問，拿著籤條，一個接一個地登上我的講堂。大家都想把我的教誨寫在衣帶上，以便永遠開啟通往冥府的道路。因此，我對於各個教派的立論和破斥，都能深入地探究，透徹地明白。雖然我的學識足以稱冠于空宗，但是世俗的情感和塵世的境界仍然阻礙著我。我想要通達唯識宗的宗旨，從而獲得無上的覺悟。恰逢裕法師入關，我便順便跟隨他學習。遇到了曇遷禪師以及尼論師等人講授《攝大乘論》。每次他們舉行講座，我都會停下車輪前去聽講。他們所講的道理既新穎，又能徹底地領悟。我聽了三遍之後，就開始撰寫疏章。我的精神集中於深奧的義理，廣泛地聽取和觀看各種疏解。對於大小乘的各種經典，我都掌握了其中的關鍵。只有律部，我還沒有來得及精細地研讀。過去我認為戒律可以根據具體的情況來運用，所以只是簡單地翻閱了一下，並沒有勞煩老師來教授。曾經翻開一卷律書，對於持戒和犯戒的界限感到茫然。這才後悔當初的輕率，想要更加深入地弘揚佛法。於是我揹著律書，拿著水瓶，跟隨洪律師聽講《四分律》。聽了一遍又一遍，總共聽了三十多遍。每天都在逐漸地理解其中的含義，但始終無法完全領會。我回頭對我的學生們說：『我聽過的經論已經很多了，對於經論，我聽一遍就能領會其中的精神。但是現在我學習律部，卻越學越糊塗。難道不是因為義理可以通過虛心求教而獲得，而具體的事情卻難以融會貫通嗎？』我總是敬畏謹慎地對待身口意三業，認真地完成早中晚六個時辰的功課。即使是微小的過失，也會立刻進行懺悔和洗滌。我親眼看到許多大小講匠，雖然名聲很大，但是能夠奉行佛法，自我修行的人卻很少。我曾經聽礪公講律，礪公說：『法師您德高望重，晚年為何還要如此勤奮地研究律部呢？』我回答說：『我記得我出家之初，就像是從老虎口中逃出來一樣，立刻就受持了戒法。難道可以因為年老體衰，就片刻也不離開戒律嗎？我只恨自己不能經常聽到律法啊。』我的清廉和謹慎，大抵就是這樣的。我又多次經歷戰亂和災荒，寺廟和僧人的廚房也多次受到侵擾。所以從隋朝末年到唐朝初年，我四次將污穢的地方清理乾淨，獲得了資財來供養僧眾。使得四方的人們能夠歡聚一堂，我為此做出了貢獻。到了武德年間，劉
【English Translation】 English version: Time has passed for long. Now it is the year of Zi (referring to a specific year in the Chinese zodiac cycle), and my aspirations have not been in vain. Therefore, I began to copy and annotate the profound chapters of the 'Zaxinlun' (Treatise on the Collection of Miscellaneous Topics), distinguishing each part and unifying the principles. As soon as my writings and teachings were published, they received great respect. Ministers of the rank of prime minister frequently came to listen to my lectures, one after another. Once the profound meanings were elucidated, the light of wisdom shone like the sun hanging in the sky. Therefore, my reputation spread throughout Ji Prefecture (referring to the area around Hebei), and my words resonated in the Yellow River and Wei River regions. People came with scriptures in their arms, shoulder to shoulder, visiting me every day. Bringing questions and holding slips of paper, they ascended my lecture hall one after another. Everyone wanted to write my teachings on their belts, so as to forever open the path to the underworld. Therefore, I was able to deeply explore and thoroughly understand the establishment and refutation of various schools of thought. Although my knowledge was sufficient to be crowned as the champion of the Sunyata (Emptiness) school, worldly emotions and the realm of dust still hindered me. I wanted to penetrate the tenets of the Vijnanavada (Consciousness-only) school, so as to attain unsurpassed enlightenment. Coincidentally, Dharma Master Yu entered the pass, and I took the opportunity to follow him in learning. I encountered Zen Master Tanqian and the Bhikkhuni (nun) teachers lecturing on the 'Mahayana-samgraha' (Compendium of the Mahayana). Each time they held a lecture, I would stop my carriage and go to listen. The principles they taught were both novel and thoroughly understood. After listening three times, I began to write commentaries. My spirit was focused on the profound meanings, and I listened and observed various commentaries extensively. I grasped the key points of the various scriptures of both the Hinayana and Mahayana. Only the Vinaya (Discipline) section, I had not had time to study in detail. In the past, I thought that the precepts could be applied according to specific circumstances, so I simply flipped through them and did not bother to ask a teacher to teach me. Once I opened a volume of the Vinaya, I felt confused about the boundaries between upholding and violating the precepts. Only then did I regret my initial carelessness and want to further promote the Dharma. So I carried the Vinaya and a water bottle, and followed Lawyer Hong to listen to the 'Four-Part Vinaya'. I listened again and again, more than thirty times in total. Every day I gradually understood the meaning, but I was never able to fully comprehend it. I turned to my students and said, 'I have listened to many scriptures and treatises, and I can grasp the spirit of the scriptures after listening to them once. But now I am studying the Vinaya, and the more I study, the more confused I become. Is it not because the principles can be obtained through humble inquiry, but the specific matters are difficult to integrate?' I always treat the three karmas of body, speech, and mind with reverence and caution, and diligently complete the six periods of practice in the morning, noon, and evening. Even if there is a slight fault, I will immediately repent and cleanse myself. I have personally seen many great and small lecturers, although they are very famous, few of them are able to uphold the Dharma and cultivate themselves. I once heard Li Gong lecturing on the Vinaya, and Li Gong said, 'Dharma Master, you are highly virtuous, why are you still so diligently studying the Vinaya in your old age?' I replied, 'I remember when I first became a monk, it was like escaping from the mouth of a tiger, and I immediately received the precepts. How can I leave the precepts even for a moment because of old age and frailty? I only regret that I cannot hear the Vinaya often.' My integrity and caution are generally like this. I have also experienced many wars and famines, and the temples and monks' kitchens have been disturbed many times. Therefore, from the end of the Sui Dynasty to the beginning of the Tang Dynasty, I have cleaned up the filthy places four times and obtained resources to support the Sangha (monastic community). This has enabled people from all directions to gather together, and I have contributed to this. In the Wude years (Tang Dynasty), Liu
闥賊興。魏相諸州並遭殘戮。忽一日警急。官民小大棄城逃隱。休在雲門聞有斯事。乃率學士二十餘人。東赴相州了無人物。便牢城自固。四遠道俗承休城內方來歸附。當斯時也人各藏身。而休挺節存國守城引眾。可謂亂世知人者矣。其年不久。天策陳兵。遠臨賊境。軍實無委。並出當機。休既處僧端預明利害集眾告曰。官軍靜亂須有逢迎。僧食眾物義當先送。再和大眾並無從者。休懼被后罰必可乘權。獨詣軍門具陳來意。於時曹公徐世績。引勞賞悅。仍令部從隨休至寺。任付糧粒。及平殄后。曹公為奏具述休功。登即下敕入賊。諸州見有僧尼。止留三十。相州一境特宜依定以事驗人。休量難準。又荒亂之後律法不行。並用銅盂身御俗服同諸流俗。休恐法滅於事。躬自經營立樣造壞。依法施熏遂成好缽。遍送受持。今大行用並是休功緝遺緒也。又僧庫火起。時當中夜。忽有人告。走往觀之。賴始發焰。救而獲免。退問告由了無知者。良以道通幽顯。屢動禎祥。貞觀九年。頻敕徴召令入京師。並固辭以疾無預榮問。至今十九年中。春秋九十有八。見住慈潤爽健如前。四眾懷蒲柳之慕猶執卷咨謀。乃力倦而告曰。吾學功多矣。每有經律。雖聽二三十遍文旨乃鏡。猶恨少功。欲兼異部。未遑多涉耳。今之後學則不同之。薄知
【現代漢語翻譯】 現代漢語譯本： 闥賊（指叛亂的賊寇）興起，魏州、相州等多個州都遭到殘害和殺戮。忽然有一天，情況緊急，官府和百姓，無論老少，都放棄城池逃跑躲藏。休禪師在雲門寺聽到這件事，就率領二十多名學士，向東前往相州，但那裡已經空無一人。於是他們便加固城池自守。四面八方的僧人和俗人，聽說休禪師在城內，都前來歸附。在這個時候，人們都各自藏身，而休禪師卻能挺身而出，為國守城，帶領眾人，真可謂是亂世中識別人才的人啊！ 那年不久，天策府的軍隊陳兵，遠遠地逼近賊寇的境地。軍隊的物資沒有著落，都靠隨機應變。休禪師既身為僧人，又預先明白利害關係，召集眾人告知說：『官軍平定叛亂，需要有人去迎接。僧人吃的是大眾的供養，理應先送去。』再次和大家商量，但沒有人聽從。休禪師擔心之後會受到懲罰，認為可以趁機行事，就獨自前往軍門，詳細陳述來意。 當時，曹公徐世績（唐朝名將）非常高興，給予慰勞和賞賜，並命令部下跟隨休禪師到寺廟，聽憑他分配糧食物資。等到平定叛亂之後，曹公上奏朝廷，詳細陳述了休禪師的功勞。朝廷立刻下令，凡是在被賊寇佔據的州，現有的僧尼，只留下三十人。相州境內特別應該按照這個規定執行，以此來通過事情驗證人品。休禪師的度量難以衡量。而且在戰亂之後，律法無法推行，僧人都用銅缽盛飯，穿著俗人的衣服，和普通百姓一樣。休禪師擔心佛法因此而滅亡，親自經營，樹立榜樣，製造缽器，依法進行熏製，最終制成精美的缽器，普遍贈送給僧人使用。現在廣泛使用的缽器，都是休禪師整理遺緒的功勞。 還有一次，僧人倉庫發生火災，當時是半夜。忽然有人來報告，休禪師跑去觀看，幸虧火剛開始燃燒，及時撲救才得以倖免。事後詢問是誰來報信的，卻沒有人知道。這實在是由於休禪師的道行通達幽冥，屢次出現吉祥的徵兆。 貞觀九年（公元635年），朝廷多次下詔徵召休禪師入京，但他都以生病為由堅決推辭，不願參與榮華富貴之事。至今貞觀十九年（公元645年），休禪師已經九十八歲高齡，居住在慈潤寺，身體依然健康如前。四眾弟子懷著敬慕之情，仍然拿著經卷向他請教。休禪師感到疲倦，就告訴他們說：『我學習的功夫已經很多了。每當學習經律，即使聽二三十遍，也能明白其中的文句和旨意。只是遺憾自己下的功夫還不夠，想兼學其他部的經典，但沒有時間廣泛涉獵。』現在之後的學習者就不同了，只是略微知道一些。
【English Translation】 English version: When the rebellious bandits rose up, many prefectures including Wei and Xiang were subjected to devastation and slaughter. Suddenly one day, an emergency arose, and officials and civilians, young and old, abandoned the city and fled into hiding. When Chan Master Xiu, residing at Yunmen Temple, heard of this, he led more than twenty scholars eastward to Xiang Prefecture, only to find it deserted. Thereupon, they fortified the city and defended it themselves. Monks, nuns, and laypeople from all directions, hearing that Chan Master Xiu was within the city, came to join him. At this time, when everyone was hiding, Chan Master Xiu stood forward, defending the city for the country and leading the people. He can truly be called a person who recognizes talent in a chaotic world! Not long after that year, the army of Tian Ce (referring to Li Shimin's military command) deployed its troops, approaching the bandit territory from afar. The army's supplies were not secured, and they relied on improvisation. Chan Master Xiu, being a monk and understanding the stakes, gathered the people and announced: 'The government army needs someone to welcome them in order to quell the rebellion. As monks who consume the offerings of the masses, we should send supplies first.' He consulted the assembly again, but no one agreed. Chan Master Xiu, fearing punishment later and believing he could seize the opportunity, went alone to the military gate and explained his intentions in detail. At that time, Duke Cao, Xu Shiji (a famous general of the Tang Dynasty), was very pleased and offered comfort and rewards, ordering his subordinates to accompany Chan Master Xiu to the temple, allowing him to distribute the grain and supplies. After the rebellion was quelled, Duke Cao reported to the court, detailing Chan Master Xiu's merits. The court immediately issued an order that in all prefectures occupied by the bandits, only thirty monks and nuns should be retained. Xiang Prefecture should especially follow this rule to verify people's character through their actions. Chan Master Xiu's measure was immeasurable. Moreover, after the war, the laws could not be enforced, and the monks used copper bowls for food and wore secular clothes, like ordinary people. Chan Master Xiu, fearing that the Dharma would perish because of this, personally managed the situation, set an example, made bowls, and fumigated them according to the Dharma, eventually creating exquisite bowls that were widely distributed to the monks. The bowls widely used today are all thanks to Chan Master Xiu's efforts in organizing the remnants. Also, once, a fire broke out in the monks' storehouse in the middle of the night. Suddenly, someone reported it. Chan Master Xiu ran to see it and was fortunate that the fire had just started, so it was extinguished in time. Afterwards, when asked who had reported it, no one knew. This was truly because Chan Master Xiu's practice reached the unseen, and auspicious signs appeared repeatedly. In the ninth year of Zhenguan (635 AD), the court repeatedly issued edicts summoning Chan Master Xiu to the capital, but he firmly declined on the grounds of illness, unwilling to participate in worldly glory and wealth. Now, in the nineteenth year of Zhenguan (645 AD), Chan Master Xiu is ninety-eight years old and resides in Ci Run Temple, his body still as healthy as before. The fourfold assembly, with admiration, still consults him with scriptures in hand. Chan Master Xiu, feeling tired, told them: 'I have studied a great deal. Whenever I study the sutras and vinaya, even after listening to them twenty or thirty times, I can understand the words and meaning. I only regret that I have not put in enough effort and wanted to study other sections of the scriptures, but I have not had time to explore them widely.' The learners of today are different; they only know a little.
文句宗致眇然。即預師範更無通觀。所以終夜長慨有耿於懷。致有窮括教源莫知由序。此法滅在人矣。今暮年開道意在成器。斯猶砥礪合其刃耳。安能爐錘其樸耶。所以引化席端直陳綱要。而奉禁守道抑在天然。挫拉形心逾衰逾篤。衣服率然趣便蓋體。幞懸壁上尺絹不居。所得外利即回講眾。補綻衣服不勞人助。見著麻鞋經今三十餘年。雖有斷壞綴而蹈涉。暫有泥雨徒跣而行。有問其故。答云。泥軟易履。不損信施耳。又寒不加火熱不依涼。瓶水若凍裹之草束。受具已來缽無他洗。入夏已去不啖菜蔬。旋繞往還執帚先掃。存護物命寧有過之。凡斯眾行前後一揆。余以親展徽音。奉茲景行。猶恨標其大抵。事略文繁以為輕約耳。弟子曇元。高潔僧也。經論及律並曾披導。偏重清行不妄衣食。寺雖結凈猶懷塵點。常乞食自資。今托靜林慮寶山。志道辭世。門人靈范。學通休涉慧悟少之。敕召弘福。時揚攝論。今居宗樹業。振名京邑。又休以年學高遠。今上重之。因事遼左親倖其室。敘故陳道彌會帝心。故又續其績。
釋靈潤。俗姓梁。河東虞鄉人也。家世衣冠鄉閭望族。而風格弘毅統擬大方。少踐清猷長承餘烈。故能正行倫據不肅而成。昆季十人秀美時譽。中間三者齊慕出家。父告子曰。但誦觀音。先度即當許也。
【現代漢語翻譯】 現代漢語譯本： 文句的精妙之處在於細微之處。即使是預先學習師範，也無法全面理解。因此，常常在夜晚長久嘆息，心中耿耿於懷。導致窮盡所有教義的源頭，也無法知道其先後順序。這種佛法衰敗的情況在於人啊。現在我暮年開啟教化，意在成就人才。這就像磨刀石使刀刃鋒利一樣，怎麼能像爐錘一樣塑造其質樸的本質呢？因此，我引導教化時，在席端直接陳述綱要，而遵守戒律、守護正道，則在於自然而然。挫折和拉扯形體和內心，越是衰老越是篤定。衣服隨意，只求遮蓋身體。頭巾懸掛在墻上，一尺絹也不佔有。得到的額外利益，就用來回饋講經的僧眾。縫補衣服，不勞煩別人幫助。穿著麻鞋，至今已經三十多年。即使有斷裂損壞，也縫補後繼續穿著。偶爾遇到泥濘下雨，就光著腳行走。有人問他原因，他回答說：『泥土柔軟容易行走，不會損壞信徒的佈施。』又寒冷不加火，炎熱不尋求涼爽。瓶里的水如果結冰，就用草繩包裹。受戒以來，缽盂沒有用其他東西洗過。進入夏天以後，就不吃蔬菜。繞佛往來，總是先拿起掃帚清掃。保護生物的性命，寧可過分一些。所有這些行為，前後始終如一。我親自聆聽了他的美德，遵循他的高尚行為，還遺憾只記錄了他的大概，事情的敘述過於繁瑣，希望能夠簡化一些。我的弟子曇元（name of a person），是高尚純潔的僧人。經、論以及戒律都曾經學習和講解。特別注重清凈的行為，不隨便穿衣吃飯。寺廟雖然已經結界清凈，仍然懷有塵世的雜念。常常乞食自給自足。現在寄託于靜謐的樹林，考慮著寶山（name of a mountain），立志修行，辭別世俗。他的門人靈范（name of a person），學識淵博，但慧悟較少。奉皇帝的命令被召到弘福寺（name of a temple），當時宣揚《攝大乘論》。現在居住在宗樹（name of a place）修行，在京城一帶很有名氣。又休（name of a person）因為年齡和學識都很高遠，現在皇上很器重他。因為一些事情前往遼左（name of a place），皇上親自到他的住所拜訪，敘述舊事，陳述道理，非常符合皇帝的心意。所以又繼續他的事業。
釋靈潤（name of a person），俗姓梁（name of a person），是河東虞鄉（name of a place）人。家世顯赫，是當地的望族。而他的風格弘大剛毅，傚法大方。年輕時就遵循清高的志向，長大後繼承先輩的功業。所以能夠端正行為，合乎倫理，不用勉強就能做到。兄弟十人，都非常優秀，在當時享有盛譽。其中有三個人一起仰慕佛法，出家修行。父親告訴兒子們說：『只要誦唸觀音（Avalokiteśvara），先度化眾生，我就允許你們出家。』 English version: The subtlety of the sentences lies in the details. Even with prior study of the teacher's model, one cannot fully understand. Therefore, one often sighs long into the night, with worries lingering in the heart. This leads to exhausting all sources of teachings without knowing the proper order. This decline of the Dharma lies in people. Now, in my old age, I initiate teachings with the intention of developing talent. This is like a whetstone sharpening a blade; how can it forge its simple essence like a furnace and hammer? Therefore, when I guide and teach, I directly state the essentials at the seat's edge, while adhering to precepts and guarding the Way lies in naturalness. Frustrating and pulling the physical form and mind, the more one ages, the more determined one becomes. Clothing is casual, only seeking to cover the body. The headscarf hangs on the wall, not occupying even a foot of silk. Extra benefits received are used to give back to the preaching Sangha. Mending clothes is done without troubling others. Wearing hemp shoes for over thirty years now, even if they are torn and damaged, they are mended and continue to be worn. Occasionally encountering mud and rain, one walks barefoot. When asked why, one replies, 'Mud is soft and easy to walk on, and it won't damage the offerings of the faithful.' Also, one does not add fire when cold or seek coolness when hot. If the water in the bottle freezes, it is wrapped with straw ropes. Since receiving ordination, the bowl has not been washed with anything else. After entering summer, one does not eat vegetables. When circumambulating, one always picks up the broom to sweep first. Protecting the lives of beings, one would rather go too far. All these actions are consistent from beginning to end. I personally heard his virtues and followed his noble actions, regretting that I only recorded the general outline, and that the narrative of events was too cumbersome, hoping to simplify it. My disciple Tan Yuan (name of a person), is a noble and pure monk. He has studied and lectured on Sutras, Shastras, and Vinaya. He particularly emphasizes pure conduct, not casually wearing clothes or eating food. Although the temple has been consecrated and purified, he still harbors worldly thoughts. He often begs for food to support himself. Now he entrusts himself to a quiet forest, contemplating Precious Mountain (name of a mountain), determined to cultivate and bid farewell to the world. His disciple Ling Fan (name of a person), is knowledgeable but lacks wisdom. He was summoned to Hongfu Temple (name of a temple) by imperial decree, where he propagated the Mahāyānasaṃgraha. Now he resides in Zongshu (name of a place), cultivating his practice, and is famous in the capital area. Also, Xiu (name of a person) is highly regarded by the emperor because of his age and profound knowledge. Due to some matters, he went to Liaozuo (name of a place), and the emperor personally visited his residence, recounting old events and expounding on the Way, which greatly pleased the emperor. Therefore, he continued his work.
釋 Lingrun (name of a person), whose lay surname was Liang (name of a person), was from Yuxiang (name of a place) in Hedong. His family was prominent and a respected clan in the area. His style was grand and resolute, emulating the great way. He followed noble aspirations from a young age and inherited the achievements of his ancestors when he grew up. Therefore, he was able to correct his behavior and conform to ethics without coercion. Among the ten brothers, all were outstanding and enjoyed a great reputation at the time. Three of them together admired the Dharma and became monks. The father told his sons, 'As long as you recite Avalokiteśvara (Guanyin), and first liberate sentient beings, I will allow you to become monks.'
【English Translation】 The subtlety of the sentences lies in the details. Even with prior study of the teacher's model, one cannot fully understand. Therefore, one often sighs long into the night, with worries lingering in the heart. This leads to exhausting all sources of teachings without knowing the proper order. This decline of the Dharma lies in people. Now, in my old age, I initiate teachings with the intention of developing talent. This is like a whetstone sharpening a blade; how can it forge its simple essence like a furnace and hammer? Therefore, when I guide and teach, I directly state the essentials at the seat's edge, while adhering to precepts and guarding the Way lies in naturalness. Frustrating and pulling the physical form and mind, the more one ages, the more determined one becomes. Clothing is casual, only seeking to cover the body. The headscarf hangs on the wall, not occupying even a foot of silk. Extra benefits received are used to give back to the preaching Sangha. Mending clothes is done without troubling others. Wearing hemp shoes for over thirty years now, even if they are torn and damaged, they are mended and continue to be worn. Occasionally encountering mud and rain, one walks barefoot. When asked why, one replies, 'Mud is soft and easy to walk on, and it won't damage the offerings of the faithful.' Also, one does not add fire when cold or seek coolness when hot. If the water in the bottle freezes, it is wrapped with straw ropes. Since receiving ordination, the bowl has not been washed with anything else. After entering summer, one does not eat vegetables. When circumambulating, one always picks up the broom to sweep first. Protecting the lives of beings, one would rather go too far. All these actions are consistent from beginning to end. I personally heard his virtues and followed his noble actions, regretting that I only recorded the general outline, and that the narrative of events was too cumbersome, hoping to simplify it. My disciple Tan Yuan (name of a person), is a noble and pure monk. He has studied and lectured on Sutras, Shastras, and Vinaya. He particularly emphasizes pure conduct, not casually wearing clothes or eating food. Although the temple has been consecrated and purified, he still harbors worldly thoughts. He often begs for food to support himself. Now he entrusts himself to a quiet forest, contemplating Precious Mountain (name of a mountain), determined to cultivate and bid farewell to the world. His disciple Ling Fan (name of a person), is knowledgeable but lacks wisdom. He was summoned to Hongfu Temple (name of a temple) by imperial decree, where he propagated the Mahāyānasaṃgraha. Now he resides in Zongshu (name of a place), cultivating his practice, and is famous in the capital area. Also, Xiu (name of a person) is highly regarded by the emperor because of his age and profound knowledge. Due to some matters, he went to Liaozuo (name of a place), and the emperor personally visited his residence, recounting old events and expounding on the Way, which greatly pleased the emperor. Therefore, he continued his work. 釋 Lingrun (name of a person), whose lay surname was Liang (name of a person), was from Yuxiang (name of a place) in Hedong. His family was prominent and a respected clan in the area. His style was grand and resolute, emulating the great way. He followed noble aspirations from a young age and inherited the achievements of his ancestors when he grew up. Therefore, he was able to correct his behavior and conform to ethics without coercion. Among the ten brothers, all were outstanding and enjoyed a great reputation at the time. Three of them together admired the Dharma and became monks. The father told his sons, 'As long as you recite Avalokiteśvara (Guanyin), and first liberate sentient beings, I will allow you to become monks.'
潤執卷便誦。一坐不起。從旦至中。文言遂徹。便預公度。依止靈粲法師住興善寺。粲有正行備于別傳。年十三。初聽涅槃妙通文旨。將及志學銷會前聞括悟新理。便登講座宣釋教意。部分科宗英秀諸僧。咸欣其德。加又欽重行禁。動靜惟安。不妄游從常資規矩。所以興善大德海內名僧。咸相顧而言曰。此沙彌發蹤能爾堪住持矣。於後深心至道通贍群師。預在見聞包蘊神府。當即斧藻人法圭璋解行。皆統其本支該其成敗。仁壽感瑞懷州造塔。有敕令往。官供驛乘隨師東赴。乞食徒行獨無受給。既達河內。道俗服其精通敬其行范。所有歸戒並從於潤。當即名厲河北譽滿京師。聞泰岳靈巖寺僧德肅清四方是則。乃杖策尋焉。既睹副師遂從咨訓。乃習般舟行定。無替晨昏初經三七情事略疲。自斯已后頓忘眠倦。身心精勵遂經夏末。於時同侶五百餘人。各奉行之互相敦勵。至於解坐同行無幾。惟潤獨節秀出情事莫移。皆不謀同詞敬稱徽績。時父任青州益都令。外祖吳超任懷州懷令。堂祖吳同任齊州山薦令。姨夫侯援任曹州金鄉令。並潤之宗族內外親姻。雖經還講肆游其所部。事逾行路一無過造。及生緣背喪。或有悲慕邀延者。潤情若風傳。不往登踐。斯割愛從道。皆此類也。有道奘法師。擅名海岱講攝大乘。又往尋焉。時未具
【現代漢語翻譯】 現代漢語譯本 潤執筆誦讀，一坐不起，從早到中午，文義完全通徹，於是參與了公度的事務。他依止靈粲法師住在興善寺。靈粲法師的正行事蹟記載在別的傳記中。潤十三歲時，初次聽講《涅槃經》的精妙文句和旨意，將要達到志學的年齡時，就能夠消化理解之前所學，領悟新的道理。於是登上講座，宣講解釋佛教的教義，分門別類地講解經文的宗要，英俊優秀的僧人們，都欣佩他的德行，更加欽佩他嚴謹的戒律，一舉一動都安詳穩重，不隨便遊走交往，常常遵循規矩。因此興善寺的德高望重的高僧們，都互相看著說：『這個沙彌開始顯露才能，堪以住持佛法了。』之後，他以深切的心志探求至高的佛道，通曉眾位法師的學說，見聞廣博，包藏著神妙的智慧。他能夠立刻對人法進行精細的剖析，像玉圭玉璋一樣完美，他的理解和實踐，都統攝根本，涵蓋成敗。仁壽年間，懷州建造佛塔，有皇帝的敕令讓他前往。官府提供食宿和驛站的車輛，跟隨法師一同向東去。他卻獨自乞食徒步行走，沒有接受官府的供給。到達河內后，當地的僧人和俗人都佩服他的精通佛法，敬重他的行爲規範，所有皈依受戒的人都跟隨他。於是他的名聲傳遍河北，美譽滿京城。聽說泰岳靈巖寺的僧人德行肅穆清凈，是四方的楷模，於是拄著枴杖前去尋訪。見到副師后，就向他請教學習，於是學習般舟三昧的禪定，沒有間斷早晚的修行。最初經過三個七日（二十一天），精神略感疲憊，從此以後，就忘記了睡眠和疲倦，身心精進努力，於是經過了整個夏天。當時一同修行的同伴有五百多人，各自奉行禪定，互相勉勵。到了解散禪坐的時候，一同堅持下來的人沒有幾個，只有潤的節操突出，心志堅定不移。大家都異口同聲地敬佩他的美好功績。當時他的父親擔任青州益都縣令，外祖父吳超擔任懷州懷縣令，堂祖父吳同擔任齊州山薦縣令，姨夫侯援擔任曹州金鄉縣令，都是潤的宗族內外親戚。即使經過還俗講經的場所，遊歷他們的管轄地，也像路過一樣，沒有拜訪。等到父母去世，或者有悲傷思慕邀請他的人，潤的心情就像風過耳邊一樣，沒有前去拜訪。這種割捨親情追隨佛道的行為，都是這樣的。有道奘法師，以擅長講授大乘佛法而聞名海岱，潤又前去尋訪他。當時還沒有受具足戒。
【English Translation】 English version Run held the scroll and recited it, not rising from his seat, from dawn till noon, the meaning of the text became completely clear to him, and he participated in the affairs of Gongdu. He stayed at Xingshan Temple, relying on Dharma Master Lingcan. Dharma Master Lingcan's righteous deeds are recorded in a separate biography. At the age of thirteen, Run first listened to the wonderful words and meaning of the Nirvana Sutra, and as he approached the age of aspiration for learning, he was able to digest and understand what he had learned before, and comprehend new principles. Therefore, he ascended the lecture seat, expounding and explaining the teachings of Buddhism, categorizing and explaining the essentials of the scriptures, and the outstanding monks admired his virtue and respected his strict precepts. Every move he made was peaceful and steady, he did not wander around casually, and he always followed the rules. Therefore, the eminent monks of Xingshan Temple, famous throughout the country, looked at each other and said: 'This Shami (novice monk) has begun to show his talent and is worthy of upholding the Dharma.' Afterwards, he sought the supreme path with deep determination, understood the teachings of all the Dharma masters, had extensive knowledge and contained wonderful wisdom. He was able to immediately analyze the Dharma of people with precision, as perfect as jade gui (ceremonial jade tablet) and jade zhang (a jade blade), his understanding and practice both governed the root and covered success and failure. During the Renshou period, a pagoda was built in Huaizhou, and there was an imperial decree for him to go there. The government provided food and lodging and post vehicles to accompany the Dharma master to the east. However, he begged for food and walked alone, without accepting the government's supply. After arriving in Henan, the local monks and laypeople admired his proficiency in Buddhism and respected his code of conduct, and all those who took refuge and received precepts followed him. Therefore, his name spread throughout Hebei, and his reputation filled the capital. Hearing that the monks of Lingyan Temple on Mount Tai were solemn and pure in virtue, and were models for all directions, he went to visit them with a staff. After seeing the vice-master, he asked him for advice and learned from him, and then he learned the Samadhi of Pratyutpanna (a type of Buddhist meditation), without interrupting his morning and evening practice. Initially, after three seven-day periods (twenty-one days), he felt slightly tired, but from then on, he forgot sleep and fatigue, and his body and mind were diligent and striving, and so he spent the whole summer. At that time, there were more than five hundred companions who practiced together, each practicing meditation and encouraging each other. When it came time to end the meditation, there were few who persisted together, only Run's integrity stood out, and his determination was unwavering. Everyone unanimously admired his beautiful achievements. At that time, his father was the magistrate of Yidu County in Qingzhou, his maternal grandfather Wu Chao was the magistrate of Huai County in Huaizhou, his paternal granduncle Wu Tong was the magistrate of Shanjian County in Qizhou, and his aunt's husband Hou Yuan was the magistrate of Jinxiang County in Caozhou, all of whom were Run's relatives inside and outside the clan. Even if he passed through places where laypeople lectured on the scriptures, and traveled through their jurisdictions, it was like passing by, without visiting. When his parents died, or when there were people who were sad and missed him and invited him, Run's feelings were like the wind passing by his ears, and he did not go to visit. Such acts of abandoning family affection and following the path of Buddhism were all like this. There was Dharma Master Daozang, who was famous in Haidai for his expertise in lecturing on Mahayana Buddhism, and Run went to visit him again. At that time, he had not yet received full ordination.
戒早飛聲采。周流法席文義圓通。問難深微稱傳元宰。預是同席心共揖之。既承師有本。即奉奘以為和上。大戒已後方詣律司。十地諸經略觀文體。年二十三還返京室。值志念法師正弘小論。將欲博觀智海。預在聽徒。有辯相法師。學兼大小聲聞于天。攝論初興盛其麟角。在凈影寺創演宗門。造疏五卷。即登敷述京華。聽眾五百餘僧。豎義之者數登二百。潤初從關表創預講筵。祖習異聞遂奮奇論。一座驚異側目嘉之。登有辯行法師。機論難擬處眾高謝而敬憚焉。雖則負譽帝京。而神氣自得。或譏毀達其耳者。曾若不聞。以道鎮心情無喜怒。末法攸寄誠可嘉焉。大業初歲風疾暴增。后複本心更精新業。又恐報傾旦夕不守本懷。講導世流往還煩雜。遂脫略人事厭俗歸閑。遂往南山之北西極澧鄠東漸玉山。依寒林頭陀為業。時與沙門空藏慧琎智信智光等。京邑貞干同修出離。既處叢塳。鬼神斯惱。或被推蕩偃仆。或揚聲震叫者。潤獨體其空寂宴坐如空。諸被嬈者皆來依附。或於深林曠野狼虎行處。試心安止都無有畏。當遵此務盡報傳持。屬大業末年不許僧出。遂虧此行。乃還興善托于西院。獨靜資業一食入凈。常講涅槃眾經。有慧定禪師等。歸依受業相率修課。不出院宇經於三年。結侶漸多行清動眾。時僧粲法師。一寺頂蓋
。銳辯無前抗衡京國。乃率諸翹望五十餘僧。來至法會詳其神略。人並投問玄隱之義。潤領宗酬答位判泠然。咸共欣賞妙符經旨。爾後譽傳光價。眾聚相從。既懿業內傳。將流法味。大業十年。被召入鴻臚教授三韓。並在本寺翻新經本。並宗轄有承不虧風采。會隋氏亂倫道光難緝。乃隱潛於藍田之化感寺。首尾一十五載。足不垂世。離經專業。眾請便講以示未聞。春秋入定還遵靜操。沙門志超。抗節禪府。聞風造展。遂等宿交。相師念定欣從語默。時天步飢餒道俗同沾。化感一寺獨延賓侶。磨谷為飯菽麥等均。晝夜策勤弘道為任。故四方慕義歸者云屯。周贍精粗無乖僧法。共餐菜果遂達有年。斯誠至德冥符。兼濟有日矣。潤以化洽外流道聲載路。興善本寺敬奉芳塵。上陳敕使請充寺任。便不守專志。就而維之。貞觀八年敕造弘福。覆被徴召。即現翻譯證義須明。眾所詳準又當斯任。至於詞理有礙。格言正之。同倫糾位。斯人最上。京邑釋門寔惟僧杰。初潤隋末在興善院感魔相嬈。定志不移。冥致善神捉去。經宿告曰。昨日魔子依法嚴繩。深知累重自感而死。若此徴應其量難紀。武德七年時住化感。寺主智信為人所告。敕使圍寺大顯威權。潤曰。山居行道心不負物。賢聖所知計非所告使人逾怒。忽有大風雷震。山崩樹折
。吹其巾帽坐席。飄落異處。人眾喪膽遂求悔過。潤曰。檀越有福能感幽靈。斯之祥徴昔來未有。使者深愧釋然事解。貞觀年中與諸法侶登山遊觀。野燒四合眾並奔散。惟潤安行如常顧陟。語諸屬曰。心外無火火實自心。謂火可逃無由免火。及火至。潤熸余自斂。據事以量。知人難矣。后住弘福。有僧因事奉敕還俗。復經恩蕩情願出家。大德連名同舉得度。上聞天聽。下敕深責投諸南裔。歡州行道。於時諸僧創別帝里無非慟絕。潤獨安然容儀自若。顧曰。三界往還由來恒理。敕令修道何有悲泣。拂衣東舉忻然而趣。道俗聞見莫不歎服。尋爾敕追洛東安置。化行鄭魏負帙排筵。弘闡涅槃十有餘遍。奧義泉飛惠流河洛。乃報京邑門人疏曰。吾今東行略有三益。一酬往譴。二順厭生。三成大行。吾有宿累蒙天慈責。今得見酬則業累轉滅。惟加心悅何所憂也。愚夫癡愛隨處興著。正智不爾。厭不重生。夫凈穢兩境同號大空。凡聖有情咸惟覺性。覺空平等何所著也。自度度人俱利之道。舉人出家依道利物。愿在三有普濟四生常無退轉。三益如是汝等宜知。各調諍根業與善而住。吾無慮矣。僕射房玄齡遇之。稱歎累息曰。大德樹言詞理俱至。名實之副誠所望也。不久敕追還住弘福。居宗揚化。涅槃正義惟此一人。然其爰初入道。奉
節不虧持操攝儀。魁質雄雅形器八尺。動靜溫和挺超聯類。十三離俗更不重臨。二親既崩弟兄哀訴。情守自若曾無動容。但為修冥福設會千僧。再度盡京。施悲田食而已。至於世情得喪浮艷雕華。既不附心口亦無述。時俗往還直知敘對。皆絕供給隨言將遣。前後所講涅槃七十餘遍。攝大乘論三十餘遍。並各造義疏一十三卷玄章三卷。自余維摩勝鬘起信論等。隨緣便講各有疏部。而玄義備通頗異恒執。至如攝論黎耶。義該真俗。真即無念性凈諸位不改。俗即不守一性通具諸義。轉依已后真諦義邊即成法身。俗諦義邊成應化體。如未轉依作果報體。據于真性無滅義矣。俗諦自相有滅不滅。以體從能染分義滅分能異體慮知不滅。及資糧章中。眾師並謂。有三重觀。無相無生及無性性也。潤揣文尋旨無第三重也。故論文上下惟有兩重。捨得如文。第一前七處舍外塵邪執。得意言分別。第八處內舍唯識想得真法界。前觀無相舍外塵想。后觀無生舍唯識想。第二剎那即入初地。故無第三。筌約三性說三無性。觀據遣執惟有兩重。至如本識三相自相受熏。依他性中說有總別三滅。又四涅槃離合義異。兩處三種熏習體無有別。諸如此等有異諸師。存廢之旨陳具章疏。弟子凈元。神睿卓越。博要之舉振績京畿。講釋經論亟經載紀。銓辯名
【現代漢語翻譯】 現代漢語譯本：他嚴於律己，注重操守和儀態。身材魁梧，風度優雅，身高八尺。舉止溫和，超凡脫俗。十三歲就離開了世俗，再也沒有回來。父母去世后，兄弟們悲痛地哭訴，但他神情鎮定，沒有絲毫動容。只是爲了超度亡靈，舉辦了千僧齋會，再次走遍京城，施捨給貧苦的人們食物。至於世俗的得失、浮華和虛飾，他既不放在心上，口中也不談論。與世俗之人交往，只是簡單地敘述和應對，斷絕一切供給，說完就讓人離開。他前後講解《涅槃經》七十多遍，《攝大乘論》三十多遍，並且各自撰寫了義疏十三卷，玄章三卷。其餘如《維摩詰經》、《勝鬘經》、《起信論》等，隨緣講解，各有疏部。而且對玄義的理解非常透徹，與一般人的理解頗有不同。比如《攝大乘論》中的阿賴耶識（Ālaya-vijñāna，含藏一切種子識），其含義涵蓋了真俗二諦。真諦（Paramārtha-satya，勝義諦）即無念，自性清凈，諸位不變；俗諦（Saṃvṛti-satya，世俗諦）即不執著于單一的自性，通達具備諸種含義。轉依（āśraya-parivṛtti，轉舍）之後，真諦的層面就成為法身（Dharmakāya，法身），俗諦的層面就成為應化身（Nirmāṇakāya，應化身）。如果未轉依，就成為果報之身。從真性的角度來說，沒有生滅的含義。俗諦的自相有生滅和不生滅。因為本體從屬於能染的分義，滅分能異體慮知不滅。以及在資糧章中，眾位法師都認為有三重觀，即無相、無生和無自性性。潤揣摩文義，認為沒有第三重。所以論文上下只有兩重。捨得如文，第一，前七處捨棄外塵邪執，得意言分別。第八處，內在捨棄唯識之想，得到真法界。前觀無相，捨棄外塵之想；后觀無生，捨棄唯識之想。第二剎那，就進入初地（Prathamā Bhūmi，歡喜地），所以沒有第三重。筌約三性說三無性，觀據遣執只有兩重。至於本識的三相，自相受熏，在依他起性（Paratantra-svabhāva，依他起性）中說有總別三滅。又有四種涅槃（Nirvāṇa，涅槃）的離合，含義不同。兩處三種熏習，本體沒有區別。諸如此類，與各位法師的觀點不同，存廢的旨意都陳述在章疏中。弟子凈元，神思敏銳，才華卓越，在京城弘揚佛法，講解經論多年，對名相進行詮釋和辨析。
【English Translation】 English version: He strictly adhered to discipline, emphasizing conduct and demeanor. He was a man of imposing stature and elegant bearing, standing eight feet tall. His demeanor was gentle, and he transcended the ordinary. At the age of thirteen, he left the secular world and never returned. When his parents passed away, his brothers mourned and wept, but he remained calm and composed, showing no emotion. He simply organized a gathering of a thousand monks to pray for the deceased, traveling throughout the capital again to provide food for the poor. As for worldly gains and losses, fleeting pleasures, and ornate embellishments, he neither cared for them in his heart nor spoke of them. When interacting with worldly people, he simply engaged in brief conversations and responses, cutting off all provisions and sending them away after speaking. He lectured on the Nirvana Sutra (涅槃經) more than seventy times and the Mahāyānasaṃgraha (攝大乘論) more than thirty times, and he wrote commentaries of thirteen volumes each, along with three volumes of profound chapters. Other scriptures such as the Vimalakirti Sutra (維摩詰經), the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經), and the Awakening of Faith in the Mahayana (起信論) were lectured on as opportunities arose, each with its own commentary. Moreover, his understanding of the profound meanings was thorough and quite different from that of ordinary people. For example, in the Mahāyānasaṃgraha, the Ālaya-vijñāna (阿賴耶識, storehouse consciousness) encompasses both the two truths, the Paramārtha-satya (真諦, ultimate truth) and the Saṃvṛti-satya (俗諦, conventional truth). The Paramārtha-satya is non-conceptual, inherently pure, and unchanging in all stages; the Saṃvṛti-satya is not attached to a single nature but understands and possesses all meanings. After āśraya-parivṛtti (轉依, transformation of the basis), the aspect of Paramārtha-satya becomes the Dharmakāya (法身, Dharma body), and the aspect of Saṃvṛti-satya becomes the Nirmāṇakāya (應化身, emanation body). If āśraya-parivṛtti has not occurred, it becomes the body of karmic retribution. From the perspective of true nature, there is no meaning of cessation. The self-nature of Saṃvṛti-satya has both cessation and non-cessation. Because the essence belongs to the defiled aspect, the cessation aspect is different from the ability to know without cessation. And in the chapter on provisions, all the masters believe that there are three levels of contemplation: non-form, non-arising, and non-self-nature. Run pondered the text and believed that there was no third level. Therefore, the text only has two levels. Abandoning and attaining are as described in the text. First, the first seven places abandon external dust and wrong attachments, attaining the distinction of intentional speech. The eighth place internally abandons the thought of mere consciousness, attaining the true Dharma realm. The former contemplates non-form, abandoning the thought of external dust; the latter contemplates non-arising, abandoning the thought of mere consciousness. In the second moment, one enters the Prathamā Bhūmi (初地, the first bhumi), so there is no third level. Quan speaks of three non-natures based on the three natures, but contemplation only has two levels based on abandoning attachments. As for the three aspects of the fundamental consciousness, the self-aspect receives熏習 (vāsanā, perfuming), and in the Paratantra-svabhāva (依他起性, dependently arisen nature), there are three cessations, general and specific. Furthermore, the separation and combination of the four Nirvāṇas (涅槃, Nirvana) have different meanings. The three types of vāsanā in both places have no difference in essence. Such differences from the views of various masters, the principles of retention and abandonment, are all presented in the chapters and commentaries. His disciple Jingyuan was intelligent and outstanding, promoting Buddhism in the capital, lecturing on scriptures and treatises for many years, and interpreting and analyzing terms.
理響逸學門。加以性愛林泉捐諸名利。弊衣粗食談玄為本。元以潤之立義。建志尋求。轉解傳風被于當世。有僧法御。道定人也。夢見凈元。兩手極大執印憑案。若有所通。寤以告之。正披此義。即因而遂廣。乃成王路矣。沙門智衍。即潤之猶子也。幼攜入道勖以教宗。承明詞義深有會擊。講攝論涅槃。近住藍田之法池寺。統律成匠亟動時譽。然有法以來。師資傳道其宗罕接。惟潤之緒。繼美前修亞跡安遠。斯塵難濟。見於今日矣。
釋道洪。姓尹氏。河東人也。父曜仕隋歷任江陵令。有子五人洪其第三矣。聰敏易悟。深厭形有。年在十三。以開皇六年出家。事京邑大德曇延法師。博通內外馳譽門序。雖廣流眾部。偏以涅槃為業教之極也。故敷演之。所以師資傳道聲績逾遠近。亦於法眾親喻覆述。後於愿法師所學窮地論傍通經數德器崇振。及隋祖升遐禪定構立。乃召處之。自爾專事弘經。周輪無輟。貞觀伊始弘護道張。凡寺綱維無非令達。乃敕為律藏寺上座。緝諧理事允副朝委。立性清愨無競榮辱。故使厚供殊禮鱗接邀延。致令二宮樹福妙資搜舉物議所及莫不推先。尋又下敕任大總持。本居寺主。春宮異供隨時薦及。以追受戒之禮也。貞觀十四年。寶昌寺眾請講涅槃。時感白雞隨人聽法。集散馴狎終於講會。相
【現代漢語翻譯】 現代漢語譯本：理響逸學門（一個佛學派別）。加上林泉（指山林）捐棄諸般名利，身著粗布衣裳，吃著粗糙的食物，以談論玄妙的佛理為根本。元以潤之（人名，可能是該學派的創始人或重要人物）的理論為立義之本，立下志向去尋求真理。輾轉解釋，傳播風範，影響了當世。有僧人法御（人名），是道定（地名）人。夢見凈元（人名），兩手極大，拿著印章，依靠在案幾上，好像與什麼相通。醒來后將此事告訴了別人，正好在闡述這個義理，就因此而加以推廣，最終成就了一條通往真理的道路。沙門智衍（人名），是潤之的侄子。年幼時被帶入佛門，被勉勵學習佛教宗義。對承明的詞義理解深刻，很有見地。講授《攝大乘論》、《涅槃經》。最近住在藍田（地名）的法池寺。精通戒律，成為一代宗師，經常轟動一時。然而自從佛法傳入以來，師徒相傳，這個宗派很少有人能夠繼承。只有潤之的後繼者，繼承了前人的美德，功績可以和安遠（人名）相比。這種衰敗的局面難以挽救，今天已經顯現出來了。 釋道洪（人名），姓尹，是河東（地名）人。他的父親尹曜（人名）在隋朝為官，歷任江陵（地名）令。有五個兒子，道洪是第三個。他聰敏易悟，深深厭惡有形之物。十三歲時，在開皇六年出家。師從京邑（地名）的大德曇延法師（人名）。博通內外典籍，名聲遠揚。雖然廣泛涉獵各個部類的經典，但尤其以《涅槃經》為事業和教化的最高目標。所以他敷演這部經典，師徒相傳，聲名遠播。他也經常在法會上親自比喻和複述。後來又在愿法師（人名）那裡學習，窮盡了《地論》的義理，廣泛通曉各種經書，德行高尚。等到隋文帝駕崩，禪定寺建立，於是被召去那裡。從此以後，他專心弘揚佛經，週而復始，沒有停止。貞觀初年，弘揚佛法，護衛正道。各個寺廟的綱維，沒有不是通達事理的人。於是朝廷下令讓他擔任律藏寺的上座。整理協調事務，不辜負朝廷的委託。他天性清廉，不與人爭奪榮辱。所以豐厚的供養和特殊的禮遇接連不斷，邀請他的人也很多。以至於皇宮內外都以他為榜樣，搜尋和舉薦人才，凡是議論所及，沒有不推崇他的。不久又下令讓他擔任大總持，住在原來的寺廟裡。春宮的特殊供養也隨時送達，以追授他受戒的禮儀。貞觀十四年，寶昌寺的僧眾請他講《涅槃經》。當時感應到有白雞跟隨人們聽法。聚集和散去都很馴服，直到講經結束。
【English Translation】 English version: The Li Xiang Yi Xue school (a Buddhist school). In addition to the forests and springs, they abandoned all fame and fortune, wore coarse clothes, ate simple food, and took discussing profound Buddhist principles as their foundation. Yuan Yi Run Zhi (a person's name, possibly the founder or an important figure of the school)'s theory was the basis for establishing their principles, and they set their minds to seek the truth. They interpreted and spread the style, influencing the contemporary world. There was a monk named Fa Yu (a person's name), who was from Dao Ding (a place name). He dreamed of Jing Yuan (a person's name), whose hands were extremely large, holding a seal, leaning on a table, as if communicating with something. When he woke up, he told others about it, and it happened to be expounding this principle, so he promoted it, and eventually achieved a path to the truth. The Shramana Zhi Yan (a person's name) was Run Zhi's nephew. He was brought into Buddhism at a young age and encouraged to study Buddhist doctrines. He had a deep understanding of Cheng Ming's words and meanings, and had great insights. He lectured on the 'Mahāyānasaṃgraha' and the 'Nirvana Sutra'. Recently, he lived in the Fa Chi Temple in Lantian (a place name). He was proficient in the precepts and became a master of his generation, often causing a sensation. However, since the introduction of Buddhism, the transmission of the Dharma from teacher to disciple has been rare in this school. Only Run Zhi's successors inherited the virtues of their predecessors, and their achievements can be compared to An Yuan (a person's name). This declining situation is difficult to reverse and is evident today. Shi Dao Hong (a person's name), whose surname was Yin, was from Hedong (a place name). His father, Yin Yao (a person's name), served as an official in the Sui Dynasty and served as the magistrate of Jiangling (a place name). He had five sons, and Dao Hong was the third. He was intelligent and easy to understand, and deeply厭惡(yànwù, detested) tangible things. At the age of thirteen, he became a monk in the sixth year of the Kaihuang era. He studied under the great virtuous monk Tan Yan (a person's name) in the capital. He was well-versed in both internal and external scriptures, and his reputation spread far and wide. Although he widely studied various categories of scriptures, he especially regarded the 'Nirvana Sutra' as the highest goal of his career and teaching. Therefore, he expounded this scripture, and the transmission from teacher to disciple made his reputation spread far and wide. He also often personally used metaphors and repeated them at Dharma assemblies. Later, he studied with Master Yuan (a person's name), exhausted the meaning of the 'Dasabhumika Sutra', and widely understood various scriptures, and his virtue was noble. When Emperor Wen of Sui passed away and the Chan Ding Temple was established, he was summoned there. From then on, he devoted himself to propagating the Buddhist scriptures, repeatedly without stopping. In the early years of the Zhenguan era, he promoted Buddhism and protected the righteous path. The heads of various temples were all people who understood things. Therefore, the court ordered him to serve as the chief seat of the Vinaya Pitaka Temple. He sorted out and coordinated affairs, and did not disappoint the court's trust. He was naturally honest and did not compete with others for honor and disgrace. Therefore, generous offerings and special courtesies came one after another, and many people invited him. So much so that both inside and outside the palace took him as an example, searching for and recommending talents, and everyone praised him. Soon after, he was ordered to serve as the Da Zong Chi, living in the original temple. Special offerings from the Spring Palace were also sent at any time to posthumously confer the ceremony of receiving the precepts. In the fourteenth year of Zhenguan, the monks of Baochang Temple invited him to lecture on the 'Nirvana Sutra'. At that time, it was felt that a white chicken followed people to listen to the Dharma. Gathering and dispersing were very docile until the end of the lecture.
從傳授迄于暮齒。凡講涅槃八十七遍。依承宗旨罕墜彝倫。及弘福譯經。選充證義。慈恩創起。又敕徴臨。以貞觀末年微覺輕貶。才經一旬奄爾長逝。春秋七十有九。初染疾之始。全無別痛少食不語用乖常候。而數以手撝撥于空。侍問其故。答曰。有二衣冠者。數來禮拜。故以止之。又曰。紅花淥池鮮榮可玩。尋爾合掌。目送于空曰。大德羅睺羅來辭去也。因爾潛逝。殊香滿院。洪形器端偉七尺有餘。沈簡仁愛慈濟存沒。喜慍莫顯操節不形。傳者目其梗概。要妙固多略耳。
釋義褒。姓薛。常州晉陵人。蓋齊相孟嘗君之後。吳名臣綜瑩之胤也。天體高遠履性明朗。出家已后遊談在務。周流會計統御法筵。初從蘇州永定寺小明法師稟學華嚴大品。其即有陳興皇朗公之後嗣也。專經強對。亦當時之僧杰矣。褒優柔教義。屢啟請之談。將事通覽。辭往縉雲山婺州永安寺曠法師所。曠在陳朝。興皇盛集。時當法選亟動神幾。法主既崩遍流視聽。長干禪眾棲霞布公。並具式瞻親沾余令。所以四經三論江表高推。褒敬竭義筵縱思披擇。諸方后銳將事別輪。曠亦勸褒行傳燈禮。乃從之。傳經述論三十餘年。光問五湖馳名三輔。每以大乘至教元出渭陰。中原播蕩乃興揚越嗟乎淳味不無流靡。后住東陽金華法幢寺。弘道不倦。終日
【現代漢語翻譯】 現代漢語譯本： 從接受傳授佛法直到晚年，總共講解《涅槃經》八十七遍。他所秉承的宗旨很少偏離常理。在弘福寺翻譯佛經時，被選為證義僧人。慈恩寺創立時，又被敕令前往。在貞觀末年，稍微感到身體不適，僅僅過了十天就去世了。享年七十九歲。最初生病的時候，沒有任何特別的疼痛，只是食量減少，不說話，這與平時的狀況不同。他多次用手在空中揮動。侍從詢問原因，他回答說：『有兩位穿著官服的人，多次前來禮拜，所以我阻止他們。』又說：『紅色的花，綠色的池塘，鮮艷美麗，值得觀賞。』隨即合掌，目光送向空中，說：『大德羅睺羅（佛陀的兒子）前來告辭了。』之後就悄然離世，整個院子都充滿了奇異的香味。玄奘法師身材高大魁梧，身高七尺有餘，性格沉靜簡樸，仁慈友愛，無論在世還是去世，都關心著眾生。喜怒不形於色，操守高潔而不外露。傳記作者只是記錄了他的大概情況，其中精妙之處還有很多，只是略去了。
釋義褒（法師名，名義褒），姓薛，是常州晉陵人，是齊國宰相孟嘗君的後代，也是吳國名臣綜瑩的後代。他天資聰穎，性格開朗。出家之後，致力於遊歷講學，周遊各地，統領法筵。最初跟隨蘇州永定寺的小明法師學習《華嚴經》、《大品般若經》。小明法師是陳朝興皇朗公的後代。義褒法師精通經文，善於辯論，是當時的僧人中的傑出人物。義褒法師溫和地闡釋教義，多次提出請教的問題。他將要全面通覽佛法，於是辭別前往縉雲山婺州永安寺，拜訪曠法師。曠法師在陳朝興皇寺盛大的集會上，正當選拔僧才的時候，他敏銳地把握了時機。法主去世后，他的聲名遠播。長干寺的禪眾，棲霞寺的僧人，都以禮節瞻仰他，並沾染了他的遺風。因此，他所講的四經三論在江南一帶備受推崇。義褒法師恭敬地竭盡心力，廣泛地研究和選擇佛法。各地的後起之秀都將要分別闡述佛法。曠法師也勸義褒法師舉行傳燈的儀式，義褒法師聽從了他的建議。他講解經文，撰寫論著三十餘年，他的聲名傳遍五湖，馳名三輔。他常常認為大乘至高的教義最初出自渭水之北，中原地區動盪不安，於是大乘佛法在揚州、越州一帶興盛起來。唉！純正的佛法難免會有流弊。後來他住在東陽金華法幢寺，不知疲倦地弘揚佛法，終日如此。
【English Translation】 English version: From receiving instruction until his later years, he lectured on the Nirvana Sutra a total of eighty-seven times. The principles he adhered to rarely deviated from the norm. When translating scriptures at Hongfu Monastery, he was selected as a certifying monk. When Ci'en Monastery was founded, he was also ordered to go there. At the end of the Zhenguan era, he felt slightly unwell, and passed away after only ten days. He lived to the age of seventy-nine. At the beginning of his illness, he had no particular pain, only a reduced appetite and silence, which was different from his usual state. He repeatedly waved his hand in the air. When attendants asked why, he replied, 'There are two men in official attire who come to pay homage many times, so I am stopping them.' He also said, 'The red flowers and green pond are beautiful and worth admiring.' Then he put his palms together and looked into the air, saying, 'Great Virtue Rahula (Buddha's son) has come to say goodbye.' After that, he quietly passed away, and the entire courtyard was filled with a strange fragrance. Master Xuanzang was tall and sturdy, over seven feet tall, with a calm and simple personality, kind and loving, caring for all beings whether alive or dead. He did not show his joy or anger, and his integrity was high and not exposed. The biographer only recorded his general situation, and there were many subtleties that were omitted.
釋義褒 (Shi Yi Bao, a Dharma Master), whose surname was Xue, was a native of Jinling in Changzhou. He was a descendant of Lord Mengchang, the prime minister of Qi, and also a descendant of Zong Ying, a famous minister of Wu. He was intelligent and had a bright personality. After becoming a monk, he devoted himself to traveling and lecturing, traveling around and leading Dharma gatherings. He initially followed the Small Dharma Master Ming of Yongding Monastery in Suzhou to study the Avatamsaka Sutra and the Mahaprajnaparamita Sutra. Small Dharma Master Ming was a descendant of Emperor Xing of Chen. Dharma Master Yi Bao was proficient in scriptures and good at debate, and was an outstanding figure among the monks of the time. Dharma Master Yi Bao gently explained the teachings and repeatedly asked questions. He was about to have a comprehensive overview of the Dharma, so he bid farewell and went to Yong'an Monastery in Wuzhou, Jinyun Mountain, to visit Dharma Master Kuang. Dharma Master Kuang was at the grand gathering at Xinghuang Monastery in the Chen Dynasty. At the time of selecting monks, he keenly grasped the opportunity. After the Dharma Lord passed away, his reputation spread far and wide. The Chan monks of Changgan Monastery and the monks of Qixia Monastery all looked up to him with respect and were influenced by his legacy. Therefore, the four sutras and three treatises he lectured on were highly regarded in the Jiangnan area. Dharma Master Yi Bao respectfully exerted his utmost effort, extensively studying and selecting the Dharma. The rising stars from various places were about to separately expound the Dharma. Dharma Master Kuang also advised Dharma Master Yi Bao to hold a lamp transmission ceremony, and Dharma Master Yi Bao followed his advice. He lectured on scriptures and wrote treatises for more than thirty years, and his reputation spread throughout the Five Lakes and was famous in the Three Auxiliary Regions. He often believed that the supreme teachings of Mahayana originally came from the north of the Wei River, and the Central Plains were turbulent, so Mahayana Buddhism flourished in the Yangzhou and Yuezhou areas. Alas! Pure Dharma inevitably has its drawbacks. Later, he lived in Fatong Monastery in Jinhua, Dongyang, tirelessly promoting the Dharma, day after day.
坐忘會。慈恩申請搜揚髦彥。京邑承風以事聞奏。下敕徴延。便符昔愿。即而入朝。時翻經三藏玄奘法師。盛處權衡。當陽弘演。承思遠問用寫繁蕪。亦既至止共許幽致。乃詰大乘經論。無所不通。唐朝後學多尚名體。耽迷成性膠柱守株。如何解網以開玄照。請所學宗頓講十遍。勒諸門位並往歸依。時在慈恩創開宏旨。有空雙遣藥病齊亡。乃有負氣盱衡傲然亂舉。褒為提紉解玦疏刷神㦗。責以三開徴研五句。詳括文義統略悟迷。經難論易。悼時俗之反昏。論釋深經。誨今聞之異昔。所以每日在座前唱聖經。半講已後方明賢論。於時英彥皆預席端。嘆其竦拔之神奇。伏其辯給之铦利。宰輔冠蓋傾仰德音。留連言晤寫送無絕。顯慶三年冬雩祈雪候。內設福場敕召入宮。令與東明觀道士論義。有道士李榮。立本際義。褒問曰。既義標本際。為道本于際。為際本于道邪。答曰互得。又問。道本于際際為道本。亦可際本于道道為際原。答亦通。又並曰。若使道將本際互得相反。亦可自然與道互得相法。答曰。道法自然。自然不法道。又並若道法于自然。自然不法道。亦可道本于本際本際不本道。榮既被難不能報。浪嘲云。既喚我為先生。汝便成我弟子。褒曰。對聖言論申明邪正用簡帝心。芻蕘嘲謔塵黷天聽。雖然無言不酬。聊以
【現代漢語翻譯】 現代漢語譯本 坐忘會（Zuowang Society）。慈恩寺（Ci'en Temple）申請搜尋有才華的人。京城內外紛紛效仿，並將此事上報朝廷。皇帝下旨徵召，正合慈恩寺的心願。於是，他便入朝。當時，翻譯佛經的三藏法師玄奘（Xuanzang），正處於權力的中心，弘揚佛法。慈恩寺希望通過他來解答許多疑問，於是前往拜訪，玄奘法師也認可了他的才華。他向玄奘法師請教大乘（Mahayana）經典和論著，無所不通。唐朝（Tang Dynasty）的後學者大多崇尚名相和理論體系，沉迷其中，如同膠柱鼓瑟般不知變通。如何才能突破這些束縛，開啟智慧之光？於是，他請求玄奘法師將所學的宗派理論完整地講解十遍，並讓各門派的代表都來歸依。當時，慈恩寺剛剛開始弘揚佛法，提倡空有雙遣，如同用藥物治病後，連藥物也要捨棄。於是，有些人心懷不滿，傲慢地提出各種問題，被他讚揚為能夠提綱挈領、解決難題、疏通思路的人。他用『三開』（San Kai）和『五句』（Wu Ju）來考覈他們，詳細地概括了文章的含義，統領了悟與迷。他認為經典難懂而論著相對容易，感嘆當時世俗之人反倒昏聵。他用論著來解釋深奧的經典，教誨當今之人，讓他們明白與過去不同的道理。因此，他每天都在玄奘法師的座位前誦讀聖經，講經一半之後才開始講解賢聖的論著。當時，許多英才都參與其中，驚歎他的高超和神奇，佩服他辯論的敏銳和犀利。宰相和達官貴人也傾慕他的德行和言論，與他流連忘返，寫信贈送禮物絡繹不絕。 顯慶三年（Xianqing 3rd year）冬天，爲了祈求下雪，朝廷在宮中設立祈福道場，下旨召他入宮，讓他與東明觀（Dongming Temple）的道士辯論。其中一位道士李榮（Li Rong），提出了『本際義』（Benji Meaning）。他問道：『既然你所說的義理標榜『本際』，那麼是道（Tao）以『際』為本，還是『際』以道為本呢？』李榮回答說：『兩者互為根本。』他又問：『道以『際』為本，『際』以道為本，也可以說是『際』以道為本，道以『際』為源嗎？』李榮回答說：『也可以這樣說。』他又進一步問道：『如果道與『本際』互為根本，相互對立，那麼也可以說自然（Nature）與道互為根本，相互傚法嗎？』李榮回答說：『道傚法自然，自然不傚法道。』他又進一步問道：『如果道傚法自然，自然不傚法道，那麼也可以說道以『本際』為本，『本際』不以道為本嗎？』李榮被問得啞口無言，於是嘲諷道：『既然你稱我為先生，那你就是我的弟子了。』他回答說：『在聖上面前辯論，闡明邪正，是爲了讓皇帝明辨是非。你用粗俗的玩笑來玷污聖聽。雖然我不會對你的無理之言置之不理，但還是略微』
【English Translation】 English version The Zuowang Society. Ci'en Temple applied to search for talented individuals. The capital and its surroundings followed suit and reported the matter to the court. The emperor issued an edict to summon him, fulfilling Ci'en Temple's wish. Thus, he entered the court. At that time, the Tripitaka Master Xuanzang, who was translating Buddhist scriptures, was at the center of power, propagating Buddhism. Ci'en Temple hoped to use him to answer many questions, so they went to visit him, and Master Xuanzang also recognized his talent. He asked Master Xuanzang about Mahayana scriptures and treatises, and he was knowledgeable in everything. Most of the later scholars of the Tang Dynasty admired names and theoretical systems, indulging in them, like playing a zither with glued pegs, without knowing how to adapt. How can these constraints be broken through to open the light of wisdom? Therefore, he requested Master Xuanzang to explain the sectarian theories he had learned completely ten times, and let the representatives of various schools come to take refuge. At that time, Ci'en Temple had just begun to promote Buddhism, advocating the abandonment of both emptiness and existence, just like discarding the medicine after using it to cure the disease. Therefore, some people were dissatisfied and arrogantly raised various questions, and he praised them as people who could grasp the key points, solve problems, and clear their minds. He used 'Three Openings' and 'Five Sentences' to examine them, summarizing the meaning of the articles in detail, and leading them to understand enlightenment and confusion. He believed that the scriptures were difficult to understand, while the treatises were relatively easy, lamenting that the people of the world were confused. He used treatises to explain the profound scriptures, teaching the people of today to understand the principles that were different from the past. Therefore, he recited the holy scriptures in front of Master Xuanzang's seat every day, and only began to explain the treatises of the sages after half of the lecture. At that time, many talents participated in it, marveling at his transcendence and magic, and admiring his sharp and eloquent arguments. Prime ministers and dignitaries also admired his virtue and words, lingering with him, writing letters and sending gifts in an endless stream. In the winter of the third year of Xianqing, in order to pray for snow, the court set up a blessing ceremony in the palace and issued an edict to summon him to the palace, asking him to debate with the Taoists of Dongming Temple. One of the Taoists, Li Rong, put forward the 'Meaning of Benji'. He asked: 'Since the righteousness you speak of flaunts 'Benji', then is Tao based on 'Ji', or is 'Ji' based on Tao?' Li Rong replied: 'The two are fundamental to each other.' He asked again: 'Tao is based on 'Ji', and 'Ji' is based on Tao, can it also be said that 'Ji' is based on Tao, and Tao is based on 'Ji'?' Li Rong replied: 'It can also be said that way.' He further asked: 'If Tao and 'Benji' are fundamental to each other and oppose each other, then can it also be said that Nature and Tao are fundamental to each other and imitate each other?' Li Rong replied: 'Tao imitates Nature, and Nature does not imitate Tao.' He further asked: 'If Tao imitates Nature, and Nature does not imitate Tao, then can it also be said that Tao is based on 'Benji', and 'Benji' is not based on Tao?' Li Rong was speechless, so he mocked: 'Since you call me teacher, then you are my disciple.' He replied: 'Arguing before the Holy One, clarifying the right and wrong, is to let the emperor discern right from wrong. You use vulgar jokes to defile the holy hearing. Although I will not ignore your unreasonable words, but still slightly'
相答。我為佛之弟子。由以事佛為師。汝既稱為先生。即應先道而生。汝則。斯為道祖。於時忸怩無對。便下座。
又令褒豎義。便立大智度義李徒雖難隨言即遣。於時天子欣然內宮嗟賞。李榮不勝其憤曰。如此解義。何須遠從吳來。褒答曰。三吳之地本出英賢。橫目狗身舊無人物。爾後諸寺連講。多以法華凈名中百經論等以開時俗。龍朔元年駕往東都。別召追往。頻入宮禁。義論橫馳。乃于凈土講解經論。七眾載驅群公畢至。英聲逾盛。不久遘疾卒于凈土。春秋五十有一。道俗悲涼恨法門之早掩。皇上悼傷久之。遂敕送柩。返金華山舊寺。賻贈之榮光聞遠近。
論曰。自佛教東傳。年代惟遠。條暢銓府開喻精靈。可略言矣。昔者漢明入夢。滕蘭赴雒。通悟道俗抑引邪正。故使時俗一期翕然改觀。非夫辯慧何以明哉。然則教本通揚。宗歸義舉。談吐誠易。識敏攸難。不輕被錯授之儔。凈名垂失機之責。併爲沉淪典誥以解齊緣。藥病相翻斯迷斯覺。況復教流千載情纏五濁。控詞談理能無糾紛。得在傳揚失於熏習。晉有道安獨興論旨。準的前聖商攉義方。廣疏注述首開衢路。遠持追蹤于遂古。愿睿振藻而傳芳。故著序云。安和上鑿荒涂以開轍。標玄旨于性空削格義于既往。啟神理于來世。至如道生孤拔。擅奇
【現代漢語翻譯】 現代漢語譯本：他回答說：『我是佛的弟子，因為以侍奉佛為老師。你既然自稱為先生，就應該先闡述道理。』你呢，就應該是道教的祖師了。』當時那人羞愧，無言以對，便下了座。
又讓褒豎講解經義。他立刻引用《大智度論》的義理，李榮的弟子雖然難以跟上，但還是立刻記錄了下來。當時皇帝欣喜，後宮嬪妃也讚賞不已。李榮非常憤慨地說：『像這樣講解經義，何必遠從吳地而來？』褒豎回答說：『三吳之地本來就出英才，你這種見識短淺、品行卑劣的人，向來就沒有什麼值得稱道的地方。』此後，各寺廟接連講經，大多用《法華經》、《維摩詰經》和《中百論》等來啓發當時的世俗之人。龍朔元年，皇帝前往東都，特地召他前去，多次進入皇宮。他義理辯論縱橫馳騁，還在凈土講解經論。七眾弟子跟隨，各位大臣都到場聽講，他的名聲更加顯赫。不久，他因病在凈土去世，享年五十一歲。僧俗都感到悲傷，惋惜佛法之門過早地關閉。皇上哀悼了很久，於是下令將他的靈柩送回金華山舊寺，並贈送豐厚的財物，他的榮耀傳遍遠近。
評論說：自從佛教傳入中國，年代久遠。條理清晰地闡述，開啟智慧，可以簡單地說一說。從前漢明帝夢見金人，蔡愔、秦景和王遵、滕茂等人前往洛陽求法。通達佛理，引導世俗之人，抑制邪說，匡正謬誤，所以使得當時的世俗之人一時之間全部改變了觀念。如果不是有辯才和智慧，怎麼能夠明白這些道理呢？既然教義的根本在於廣泛傳播，宗旨在於闡明義理，坦誠地談論比較容易，識別敏銳的智慧就很難得了。不要輕易地將教義傳授給不值得傳授的人，維摩詰曾有喪失機會的責備。這些都是爲了用典籍來解除疑惑，用藥物和疾病相互轉化的道理來闡明迷惑和覺悟。更何況佛教流傳千年，人們的情感被五濁所纏繞，控制言辭，談論義理，怎麼能沒有糾紛呢？得益於傳播，卻因為熏習不夠而有所缺失。晉朝的道安獨自興起義理研究，依據前代聖賢的義理，廣泛地註釋和闡述，首先開闢了道路，希望能夠追隨古代聖賢的足跡，希望他的卓越文采能夠流傳後世。所以他在序言中說：『道安和尚開闢荒蕪的道路，標明性空的玄妙宗旨，廢除格義的舊方法，開啟來世的神妙義理。』至於道生，他孤身奮起，擅長奇特的見解。
【English Translation】 English version: He replied, 'I am a disciple of the Buddha, because I take serving the Buddha as my teacher. Since you call yourself a 'Sir', you should first expound the principles.' You, then, should be the founder of Taoism.' At that time, the person was ashamed and speechless, and then stepped down from the seat.
Then he asked Bao Shu to explain the meaning of the scriptures. He immediately quoted the meaning of the 'Mahaprajnaparamita Sastra', and although Li Rong's disciples found it difficult to follow, they immediately recorded it. At that time, the emperor was delighted, and the concubines in the inner palace also praised it. Li Rong said with great indignation: 'Why come all the way from Wu to explain the meaning of the scriptures like this?' Bao replied, 'The land of Sanwu has always produced talents, and people like you with short-sightedness and inferior character have never had anything to praise.' After that, the temples gave lectures one after another, mostly using the 'Lotus Sutra', 'Vimalakirti Sutra' and 'Madhyamaka-karika' to enlighten the secular people of the time. In the first year of Longshuo, the emperor went to the Eastern Capital and specially summoned him to go there, and entered the palace many times. He debated the principles of righteousness, and also explained the scriptures and treatises in the Pure Land. The sevenfold disciples followed, and all the ministers came to listen, and his reputation became even more prominent. Soon after, he died of illness in the Pure Land at the age of fifty-one. Both monks and laymen felt sad and regretted that the gate of Buddhism was closed too early. The emperor mourned for a long time, and then ordered his coffin to be sent back to the old temple of Jinhua Mountain, and gave generous gifts, and his glory spread far and wide.
The commentary says: Since Buddhism was introduced to China, the years have been long. Articulating clearly, opening up wisdom, can be briefly said. In the past, Emperor Ming of Han dreamed of a golden man, and Cai Yin, Qin Jing, Wang Zun, and Teng Mao went to Luoyang to seek the Dharma. Understanding Buddhist principles, guiding secular people, suppressing heresies, and correcting errors, so that all the secular people of the time changed their views in an instant. If it were not for eloquence and wisdom, how could one understand these principles? Since the root of the teachings lies in widespread dissemination, and the purpose lies in clarifying the principles, it is easier to talk frankly, and it is difficult to recognize keen wisdom. Do not easily impart the teachings to those who are not worthy of being taught, and Vimalakirti once had the blame for losing the opportunity. These are all to use the classics to resolve doubts, and to use the principle of mutual transformation of medicine and disease to clarify confusion and enlightenment. What's more, Buddhism has been circulating for thousands of years, and people's emotions are entangled in the five turbidities. How can there be no disputes in controlling words and discussing principles? Benefiting from dissemination, but lacking in cultivation, there are shortcomings. In the Jin Dynasty, Daoan alone initiated the study of righteousness, based on the righteousness of the former sages, extensively annotated and expounded, and first opened up the road, hoping to follow in the footsteps of the ancient sages, and hoping that his outstanding literary talent could be passed down to future generations. Therefore, he said in the preface: 'Venerable Daoan opened up the barren road, marked the profound purpose of emptiness of nature, abolished the old method of Geyi, and opened up the miraculous righteousness of the future.' As for Daosheng, he rose up alone and was good at peculiar insights.
思于當年。道林遠識。標新理而改旦。自斯厥後祖習餘風。雖云較異蓋可知矣。梁高階拱御歷。膺奉護持。天監初年舍邪歸正。游心佛理陶思幽微。于重云殿千僧講眾。月建義筵法化通洽。制五時論轉四方等。註解涅槃情用未愜。重申大品發明奧義。當斯時也天下無事家國會昌。風化所覃被于荒服。鐘山帝里寶剎相臨。都邑名寺七百餘所。咨質文理往往而繁。時有三大法師云旻藏者。方駕當途複稱僧杰。挹酌成論齊騖先驅。考定昔人非無臧否。何以然耶。至如講解傳授經教本宗。摘文揣義。情猶有失。何得背本追末意言引用。每日敷化但豎玄章不睹論文經于皓首。如斯處位未曰紹隆。若夫立文字宗。誠游義苑。指月之況不爽先模。隨文五失又開弘誡。然則教為理依。理隨教顯。附教通理弘之在人。準此承遵。居然多惑。寧乖此喻安得相符。是使梁氏三師互指為謬。審文紕亂。可有致言。義在情求。情安倚伏其中。縱達論宗肅成風素。榮冠道俗行業相兼者。則開善智藏。抑其人乎。余則慧解是長。儀範多雜。非無十數翹楚遵修細行。然定學攝心未聞于俗。故略言也。太宗簡文。在昔東府委心妙法。遍覽玄章志歸般若。刺心血而書十部。又撰法集聯璧各二百餘卷。然以晚從窘縶。故使釋侶無聞。中宗孝元。體悟幽鍵更崇深
信。法華成論常自敷揚。沙門道侃。德隆時彥。業冠通賢。綴述新奇。帝偏鄭重奉為僧正。盛開學府廣召義僧。還遵舊轍。戶牖為異。宣明已下。福事雖弘。至於教理頗翳徽緒。陳氏五政。世屬虔劉。京邑僧寺誅焚略盡。及初臨統普備修治。接棟連甍復基梁日。弘福慧門世稱難紀。名德勝行故是可傳。雖獲五三蓋失多矣。恨闕余傳。與時俱喪。對此可悲。至如琰[自*爵]騰光於五湖。榮朗飛蓋於三楚。二瓊以匡救而傳世。兩等以護法而相嗣。盛德弘矣。逮于北鄴最稱光大。移都茲始基構極繁。而兼創道場殄絕魔網。故使英俊林蒸業正云會。每法筵一建聽侶千餘。慧光道憑躡跡通軌。法融慧遠顧視爭衡。然而開剖章途解散詞義。並推光統以為言先。豈非唱高和寡獨振今古。即當鋒之領袖。乃萬葉之師模。然光初學律宗晚通理教。鬱鬱兼美能振其芳。觀其成樹骨梗分佈毛目。意存行猷護法為本。所以華嚴地論咸位綱模。被及當今成誦無墜。蓋有由矣。且夫佛教道東。世稱弘播。論其榮茂勿盛梁齊。故武帝撫期師承護法。戒定慧品莫匪陶甄。受持十善無缺六時。永絕辛膻長齊卒歲。言行相檢誠可尊嚴自有帝王罕能相擬。於時釋侶顧視思齊。篤學翹誠多陳濟器。齊宣受禪權用不思。或出或處。非小節之所量。乍智乍愚。信大
人之壯觀。至於宗敬佛理師承戒護。每布發於地。令上統踐之。又能率土之內。禁斷酒肉放舍鷹犬。畋漁屠殺普國不行。年三月六勸民齋戒。公私葷菜悉滅除之。又置昭玄十統肅清正法。使夫二百萬眾綏緝無塵法。上一人誠有功矣。周武定業秦川大開釋府。沙門道安複稱弘量。降禮宸極展敬華夷。導龍樹之江河。向彌天之輿蓋。地維武服。道寄文弘。開蒙博施之功。是其經略。但以運屬道消。中年毀廢。雖陳顯論莫表深衷。蚌病成珠竟於身世。末有亡名。復接斯咎。坎壈貧病陷遭戎俗。孝宣即位政異前朝。經像漸開齋福稍起。而厥化草創義學猶微。隋高荷負在躬。專弘佛教。開皇伊始。廣樹仁祠。有僧行處皆為立寺。召諸學徒普會京輦。其中高第自為等級。故二十五眾峙列帝城。隨慕學方任其披化。每日登殿坐列七僧。轉讀眾經及開理義。帝目覽萬機。而耳餐正法。於時釋門重稱高敞。雖減梁齊。亦后之寄。沙門慧遠。齊余開士隋運高僧。首達帝城即陳講議。服勤請益七百餘人。道化天下三分其二。自餘明勝聯騼等驅。僧粲以論士馳名。慧藏以知微取號。僧休洞精於大論。法經妙體于教源。余則玼瑣群英抵訶龍象者復叵知矣。其中尤最。沙門曇延。復是高杰。至如坐鎮御床口敷聲教。致令萬乘頂足。其德弘矣。煬帝嗣
【現代漢語翻譯】 現代漢語譯本： 人的壯觀景象。至於宗敬佛理，師承戒律的守護者，常常將頭髮鋪在地上，讓皇帝踩踏而過。又能率領全國上下，禁止飲酒吃肉，放掉獵鷹獵犬，全國不行打獵捕魚和屠宰之事。每年三月和六月勸導百姓齋戒，無論公傢俬家都消除葷腥菜餚。又設定昭玄十統來整肅佛法，使得二百萬民眾能夠安定地修習佛法。皇帝一人確實功德無量。周武帝奠定基業，秦川地區大開佛寺，沙門道安又被稱為弘量。皇帝降下禮儀，向華夷展現敬意，引導龍樹菩薩的教法如江河般流淌，敬仰彌天菩薩的法力如車蓋般廣大。以武力使地維臣服，以文德弘揚佛法。開蒙博施的功德，是他的經略。但因為命運屬於佛法衰落之時，中年遭到毀壞廢棄。雖然陳述了顯明的理論，卻無法表達深藏的衷心。像蚌生病成珠一樣，最終影響到自身。後來有位亡名之人，又接替了這份罪責，在坎坷貧病中遭遇了戎狄的風俗。孝宣帝即位后，政治與前朝不同，佛經佛像逐漸興起，齋戒祈福之事也漸漸開始。但那時的教化還很草創，義學還很微弱。隋文帝承擔重任，專門弘揚佛教。開皇年間開始，廣泛地建立寺廟，凡是有僧人修行的地方都建立寺廟。召集各地的學徒普遍聚集到京城，其中高才者自然有等級區分。所以二十五眾林立在帝都，隨著仰慕佛法的人前往各地弘揚教化。每天登上殿堂，七位僧人依次就座，輪流誦讀各種佛經以及闡述義理。皇帝一邊處理各種政務，一邊聆聽佛法。當時佛教界再次被稱為高敞，雖然比不上樑朝和齊朝，但也超過了後來的朝代。沙門慧遠，是齊朝遺留下來的開士，也是隋朝的高僧，首先到達帝都，隨即陳述講議。服侍並勤奮請教的人有七百多人，佛法教化了天下三分之二的地區。其餘的明勝、聯騼等僧人，僧粲以論辯聞名，慧藏以預知細微之事而著稱。僧休精通於大論，法經精妙地掌握了教法的源頭。其餘那些瑣碎的群英，牴觸訶責龍象的人，就無法知道了。其中尤其傑出的是沙門曇延，又是高人中的俊傑。至於坐在皇帝的御床上宣講佛法，使得皇帝都用頭頂禮他的腳，他的德行真是弘大了。隋煬帝繼位…… English version: The magnificence of man. As for revering Buddhist principles and inheriting the precepts of teachers, he would often spread his hair on the ground for the emperor to tread upon. Moreover, he could lead the entire country in prohibiting alcohol and meat, releasing hunting falcons and dogs, and preventing hunting, fishing, and slaughter throughout the land. Every year in the third and sixth months, he would encourage the people to observe fasting and abstinence, eliminating all meat dishes from both public and private meals. He also established ten Zhaoxuan leaders to purify the Dharma, enabling two million people to peacefully practice the Dharma. The emperor alone truly had immeasurable merit. Emperor Zhou Wu laid the foundation, and the Qin River region widely opened Buddhist temples. The Shramana Daoan was again called Hongliang (vast capacity). The emperor lowered his etiquette and showed respect to both the Chinese and foreign lands, guiding the teachings of Nagarjuna (the Dragon Tree) like flowing rivers, and revering the power of Maitreya (the Benevolent One) like a vast canopy. He subdued the land with military force and promoted the Dharma with culture. The merit of enlightening and generously giving was his strategy. However, because fate belonged to the decline of the Dharma, he was destroyed and abandoned in middle age. Although he presented clear theories, he could not express his deep innermost feelings. Like a pearl formed from a sick oyster, it ultimately affected his own life. Later, an unnamed person took over this blame, encountering the customs of the Rong Di (barbarians) in hardship, poverty, and illness. When Emperor Xiao Xuan ascended the throne, the politics were different from the previous dynasty. Buddhist scriptures and images gradually emerged, and fasting and blessings gradually began. However, the teachings at that time were still rudimentary, and the study of righteousness was still weak. Emperor Sui Gao shouldered the heavy responsibility and specialized in promoting Buddhism. At the beginning of the Kaihuang era, he widely established temples, building temples wherever monks practiced. He summoned scholars from all over to gather in the capital, and the talented ones were naturally distinguished by rank. Therefore, twenty-five congregations stood in the imperial city, following those who admired the Dharma to spread teachings everywhere. Every day, they ascended the hall, and seven monks sat in order, taking turns reciting various Buddhist scriptures and expounding on the principles of righteousness. The emperor handled all kinds of affairs while listening to the Dharma. At that time, the Buddhist community was once again called Gaochang (high and open), although it could not compare to the Liang and Qi dynasties, it surpassed later dynasties. The Shramana Huiyuan, a Kaishi (enlightened one) left over from the Qi dynasty and a high monk of the Sui dynasty, first arrived in the capital and immediately presented lectures and discussions. More than seven hundred people served and diligently sought instruction, and the Dharma taught two-thirds of the world. The remaining monks such as Mingsheng and Lianlu, Sengcan was famous for his debates, and Huizang was known for his ability to foresee subtle matters. Sengxiu was proficient in the Great Treatise, and Fajing masterfully grasped the source of the teachings. As for the rest of the trivial heroes who resisted and rebuked the dragons and elephants, it is impossible to know. Among them, the most outstanding was the Shramana Tanyan, who was also a high achiever among the high achievers. As for sitting on the emperor's imperial bed and preaching the Dharma, causing the emperor to bow his head and worship his feet, his virtue was truly great. Emperor Yang of Sui succeeded...
【English Translation】 The magnificence of man. As for revering Buddhist principles and inheriting the precepts of teachers, he would often spread his hair on the ground for the emperor to tread upon. Moreover, he could lead the entire country in prohibiting alcohol and meat, releasing hunting falcons and dogs, and preventing hunting, fishing, and slaughter throughout the land. Every year in the third and sixth months, he would encourage the people to observe fasting and abstinence, eliminating all meat dishes from both public and private meals. He also established ten Zhaoxuan leaders to purify the Dharma, enabling two million people to peacefully practice the Dharma. The emperor alone truly had immeasurable merit. Emperor Zhou Wu laid the foundation, and the Qin River region widely opened Buddhist temples. The Shramana Daoan was again called 'Hongliang' ('vast capacity'). The emperor lowered his etiquette and showed respect to both the Chinese and foreign lands, guiding the teachings of Nagarjuna ('the Dragon Tree') like flowing rivers, and revering the power of Maitreya ('the Benevolent One') like a vast canopy. He subdued the land with military force and promoted the Dharma with culture. The merit of enlightening and generously giving was his strategy. However, because fate belonged to the decline of the Dharma, he was destroyed and abandoned in middle age. Although he presented clear theories, he could not express his deep innermost feelings. Like a pearl formed from a sick oyster, it ultimately affected his own life. Later, an unnamed person took over this blame, encountering the customs of the Rong Di (barbarians) in hardship, poverty, and illness. When Emperor Xiao Xuan ascended the throne, the politics were different from the previous dynasty. Buddhist scriptures and images gradually emerged, and fasting and blessings gradually began. However, the teachings at that time were still rudimentary, and the study of righteousness was still weak. Emperor Sui Gao shouldered the heavy responsibility and specialized in promoting Buddhism. At the beginning of the Kaihuang era, he widely established temples, building temples wherever monks practiced. He summoned scholars from all over to gather in the capital, and the talented ones were naturally distinguished by rank. Therefore, twenty-five congregations stood in the imperial city, following those who admired the Dharma to spread teachings everywhere. Every day, they ascended the hall, and seven monks sat in order, taking turns reciting various Buddhist scriptures and expounding on the principles of righteousness. The emperor handled all kinds of affairs while listening to the Dharma. At that time, the Buddhist community was once again called 'Gaochang' ('high and open'), although it could not compare to the Liang and Qi dynasties, it surpassed later dynasties. The Shramana Huiyuan, a 'Kaishi' ('enlightened one') left over from the Qi dynasty and a high monk of the Sui dynasty, first arrived in the capital and immediately presented lectures and discussions. More than seven hundred people served and diligently sought instruction, and the Dharma taught two-thirds of the world. The remaining monks such as Mingsheng and Lianlu, Sengcan was famous for his debates, and Huizang was known for his ability to foresee subtle matters. Sengxiu was proficient in the Great Treatise, and Fajing masterfully grasped the source of the teachings. As for the rest of the trivial heroes who resisted and rebuked the dragons and elephants, it is impossible to know. Among them, the most outstanding was the Shramana Tanyan, who was also a high achiever among the high achievers. As for sitting on the emperor's imperial bed and preaching the Dharma, causing the emperor to bow his head and worship his feet, his virtue was truly great. Emperor Yang of Sui succeeded...
箓重飛聲實。道莊顧言于內外。法論禮御於始終。相愿光揚于兩都。奘脫振藻于周魯。厚德懷仁又難加也。自爰初晉邸即位。道場慧日法雲廣陳釋侶。玉清金洞備引李宗。一藝有稱三徴別館。法輪長轉慧炬恒明。風靡之化曇延復遠。當時諸部雖復具揚。而涅槃攝論最為繁富。世近易照無勞廣顯。及皇唐御歷道務是崇義學之明方為弘遠。伊人之風豈易披述。輒托攸聞故略其致。然皓壁抗聲于金陵。基景標宗于玉壘。常辯弘揚於三輔。深懿馳譽于兩河。並晉則二達開模。齊魯則密才程略閏會剖符。日下敬其名教。徽空位席。嵩澤仰其義門。本紀時或漏之。其德不無。光敘統明眾師注述。通以章鈔為工。課文引義仰順前軌。徒盛改張差無弘誘。或接綴前篇。或糅雜時見。或虛控胸臆。詞理相非。或旁竊他文。意義蹇塞。皆勒成命氏。騰譽一時。言行之間河漢遼阻。本寔邪求妄承傳教。審夫意本焉可強乎。且自經誥所被。元在受持。大集顯法行之文。涅槃明知時之說。今則婆娑章句流演澆浮。翻種諸有未為靜業。超生之教豈意然耶。貴如說行斯誠旨也。故今當坐講客寫送文義。其隙復廣。何以明耶。且如聖行諸漏。由來杜言。惟識離念競陳橫想。受學毗曇行惡戒者。奉為聰慧。聽習楞伽樂飲啖者。用為通極。夸罩蒙俗陵轢往賢
【現代漢語翻譯】 現代漢語譯本： 箓重飛的名聲真實不虛。道莊在朝廷內外都以德行著稱。他始終以佛法理論和禮儀來規範自己的行為。相愿在長安和洛陽兩地弘揚佛法。玄奘大師在周地和魯地展示他的文采。道莊的深厚品德和仁愛之心實在難以企及。自從晉邸（指唐太宗李世民）即位之初，就在道場廣設法會，像慧日和法雲一樣廣泛地接引僧侶。朝廷也引薦玉清和金洞等道教宗派。只要有一技之長，就會被三次徵召到別館任職。法輪常轉，智慧之光恒久明亮。他的教化之風影響深遠。當時各個宗派雖然都在弘揚佛法，但《涅槃經》和《攝大乘論》最為繁盛。因為時代相近，容易理解，所以無需過多闡釋。 等到唐太宗登基后，提倡道教事務，推崇義學，使佛法得以弘揚。道莊的風範豈是容易描述的？我只能根據我所聽到的，大概地敘述一下。然皓壁在金陵弘揚佛法，基景在玉壘創立宗派，常辯在三輔（指長安附近地區）弘揚佛法，深懿在兩河（指黃河兩岸地區）享有盛譽。他們與道莊一起，為晉地開啟了新的模式。齊魯一帶的密才程略，在閏會時剖符。日下的僧人敬佩他們的名教，為他們保留空位。嵩澤的僧人仰慕他們的義門，本紀有時會遺漏他們的事蹟，但他們的功德是不可磨滅的。 光敘統領眾位法師，對經書進行註釋和闡述，通常以章疏和鈔本為工具。他們研究經文，引用經義，遵循前人的規範。只是過於注重修改和張揚，缺乏弘揚和引導。有些人將前後的篇章拼接在一起，有些人將不同的觀點混雜在一起，有些人憑空臆斷，導致詞語和義理相互矛盾。有些人抄襲其他文章，導致意義不通順。這些人都被皇帝賜予名號，一時聲名鵲起。但他們的言行之間，像銀河一樣遙遠。他們的根本是邪求，卻妄自傳承教義。如果審察他們的意圖，怎麼能強求呢？ 而且，自從經書被傳授以來，根本在於接受和奉持。《大集經》闡明了修行的方法，《涅槃經》闡明了了解時機的重要性。現在的人卻沉溺於婆娑的章句，追求虛浮的名利，反而種下諸有的因，沒有從事清凈的行業。這樣的教導，難道是超脫生死的本意嗎？重要的是如實修行，這才是佛法的真諦。所以現在的人，坐在那裡講經，讓別人抄寫送來的文章，其中的空隙越來越大。這又怎麼能闡明佛法的真諦呢？ 例如，聖人的行為，本來就是要杜絕各種煩惱。但現在的人只知道分別念，競相陳述橫生的想法。學習毗曇，卻做惡事的僧人，被認為是聰明有智慧。聽習《楞伽經》，卻喜歡飲酒吃肉的人，被認為是通達究竟。他們誇耀自己，欺騙矇昧的百姓，凌辱過去的賢人。
【English Translation】 English version: Lu Chongfei's reputation is truly well-deserved. Daozhuang was known both inside and outside the court for his virtue. He consistently regulated his behavior with Buddhist doctrines and rituals. Xiangyuan propagated Buddhism in both Chang'an and Luoyang. Master Xuanzang displayed his literary talent in the Zhou and Lu regions. Daozhuang's profound virtue and benevolence are truly difficult to surpass. Since the beginning of Emperor Taizong's reign (referring to Li Shimin), he extensively held Dharma assemblies in the Daos, widely receiving monks like the sun of wisdom and clouds of Dharma. The court also recommended Taoist sects such as Yuqing and Jindong. As long as one had a skill, they would be summoned three times to serve in separate residences. The Dharma wheel constantly turned, and the light of wisdom was perpetually bright. His influence of teaching was far-reaching. Although various sects were propagating Buddhism at that time, the Nirvana Sutra and the Mahayana-samgraha were the most flourishing. Because the era was close, it was easy to understand, so there was no need for excessive explanation. When Emperor Taizong ascended the throne, he advocated Taoist affairs, promoted the study of righteousness, and enabled Buddhism to be propagated. How could Daozhuang's demeanor be easily described? I can only provide a rough account based on what I have heard. Ran Haobi propagated Buddhism in Jinling, Ji Jing founded a sect in Yulei, Changbian propagated Buddhism in the Three Auxiliary Regions (referring to the area near Chang'an), and Shenyi enjoyed a great reputation in the Two Rivers (referring to the areas on both sides of the Yellow River). Together with Daozhuang, they opened up new models for Jin. The secret talents and strategies of Qi and Lu were revealed during the intercalary meetings. The monks of Rixia admired their famous teachings and reserved empty seats for them. The monks of Songze admired their righteous teachings. The annals sometimes omitted their deeds, but their merits were indelible. Guangxu led many Dharma masters in annotating and explaining the scriptures, usually using commentaries and transcripts as tools. They studied the scriptures, cited the meanings of the scriptures, and followed the norms of their predecessors. However, they focused too much on modification and promotion, lacking promotion and guidance. Some people pieced together chapters from the beginning and the end, some people mixed different viewpoints together, and some people made arbitrary assumptions, leading to contradictions between words and meanings. Some people plagiarized other articles, leading to incomprehensible meanings. These people were all granted titles by the emperor and became famous for a time. However, the distance between their words and deeds was as vast as the Milky Way. Their foundation was evil seeking, but they presumptuously inherited the teachings. If their intentions are examined, how can they be forced? Moreover, since the scriptures have been transmitted, the foundation lies in acceptance and adherence. The Mahasamnipata Sutra clarifies the methods of practice, and the Nirvana Sutra clarifies the importance of understanding the timing. Now people are indulging in the graceful phrases, pursuing superficial fame and profit, but instead planting the causes of all existence, not engaging in pure activities. Is such teaching the original intention of transcending birth and death? What is important is to practice truthfully, which is the true essence of Buddhism. Therefore, now people sit there lecturing on the scriptures, having others copy and send the articles, and the gaps within them are getting bigger and bigger. How can this clarify the true essence of Buddhism? For example, the actions of sages are originally intended to eliminate all kinds of afflictions. But now people only know how to discriminate, competing to state extraneous thoughts. Monks who study Abhidhamma but do evil deeds are considered clever and wise. Those who listen to the Lankavatara Sutra but like to drink alcohol and eat meat are considered to have reached the ultimate understanding. They boast about themselves, deceive the ignorant people, and insult the virtuous people of the past.
。眄視天漢率輕禁網。謂邪慧為真解。以亂識為圓智。不深悛悟枉喪余齡。故使說法天禽被于念處。盤特庸夐具列賢愚。辯俊異之前生。顯頑嚚之後報。冷然釋相可不誡歟。原夫論義之設。其本四焉。或擊揚以明其道。幽旨由斯得開。或影響以扇其風。慧業由斯弘樹。或抱疑以咨明決。斯要正是當機或矜伐以冒時賢。安詞以拔愚箭。托緣乃四通在無嫌。必事相陵還符畜狩。故世中論士鮮會清柔。初事含容終成陷黷。名聞誰賞境界非凡。徒盛拒輪畢歸磨臆。故有王斌論。並明琛蛇勢。會空屋子。宗統語工。聽其論道。惟聞殺死之言。觀其容色。但見紛披之相。及后業之作也。或生充蛇報。或舌爛喉中。或僧獄接其來生。或猛火焚其往咎。彥琮山樓之驗。又可誡哉。是知道寄人弘。非人未可言道。豈言義府並若斯耶。故智藏遺塵慧光後嗣。宗仰徽烈豈有玷耶。沙門靈裕。行解相高內外通贍。亦當時之難偶也。然而立性剛毅峭急不倫。侍人流汗非可師範。世或譏論以此為先。斯亦不比德而觀也。語俗而談滔滔風流。愛心綿密未覿其短多容瑕累。見心機動禍福相鄰。若不先知何成懲艾。致使裕公虛沾此及。若能返求諸己。斯言自亡。故宣尼流無備之詞。居士設未輕之論。誠有由矣。世有慧休。即承裕緒。學雜心而懼陵小犯。受
【現代漢語翻譯】 現代漢語譯本：他們輕蔑地看待天上的銀河，隨意突破佛教的戒律，把錯誤的見解當作真正的理解，把混亂的意識當作圓滿的智慧。不深刻地悔改醒悟，白白地浪費了剩餘的生命。所以才使得說法的天禽（鳥名，比喻善於說法者）受到念處的懲罰。盤特（Pantha，十六阿羅漢之一）這樣資質平庸的人，和那些賢能聰慧的人，都被一一列舉出來，用以彰顯辯才出衆者前世的因果，揭示愚昧頑固者來世的報應。如此冷酷地揭示真相，難道不應該引以為戒嗎？ 追溯辯論的起源，其根本有四種情況：或者通過辯論來闡明佛法，使深奧的旨意得以開顯；或者通過辯論來傳播佛法的影響，使智慧的事業得以弘揚；或者懷有疑問前來請教，以求得明確的解答，這才是真正契合時機的需要；或者爲了炫耀自己，冒充當世的賢人，用華麗的辭藻來拔除愚人的疑惑。這四種情況都可以促成辯論的進行，但必須避免互相攻擊，更不能像禽獸爭鬥一樣。所以世間的論辯者很少能保持清凈柔和的心態，開始時還能包容，最終卻陷入互相詆譭的境地。這樣的名聲又有誰會讚賞呢？這樣的境界並非超凡脫俗，最終只能像車輪被磨損一樣，耗盡自己的心力。 所以有王斌的辯論，以及明琛如蛇一般的氣勢，還有會空屋子的宗統，他們言語華麗。聽他們的辯論，只聽到殺氣騰騰的言辭；看他們的臉色，只見紛亂爭鬥的神情。等到惡業產生的時候，或者轉生為蛇，遭受蛇的報應；或者舌頭潰爛，喉嚨阻塞；或者來生被關進僧獄；或者猛火焚燒過去的罪業。彥琮在山樓上的遭遇，又怎能不引以為戒呢？ 所以說，道要依靠人來弘揚，如果不是合適的人，就不能輕易談論道。難道所有的義府（指精通義理的機構或個人）都像這樣嗎？智藏（智藏三藏，唐代高僧）留下的遺風，慧光（慧光律師，北魏高僧）的後代，他們所宗仰的卓越功績，難道有什麼可以玷污的嗎？沙門靈裕（靈裕法師，隋代高僧），在修行和理解上都達到了很高的境界，內外兼修，通達佛法，也是當時難以遇到的。然而，他的性格剛毅，嚴厲急躁，與人相處不夠和諧，侍奉他的人常常感到緊張不安，難以效仿。世人有時會以此來批評他。這也是沒有用全面的標準來衡量他。他談論世俗之事時，滔滔不絕，風流倜儻；他的愛心細膩周到，很少有人能發現他的缺點，所以能包容許多瑕疵。但如果心機一動，禍福就會緊隨而來。如果不事先了解這些，又怎麼能進行懲戒呢？以至於靈裕法師白白地遭受了這些批評。如果能反過來要求自己，這些批評自然就會消失。所以宣尼（孔子）有『無備』的言論，維摩居士有『未輕』的論斷，確實是有原因的。 世上有慧休（慧休法師），繼承了靈裕的學說，學習《雜心論》，但又害怕觸犯微小的戒律，接受……
【English Translation】 English version: They look down upon the celestial Milky Way, casually breaking the Buddhist precepts, regarding wrong views as true understanding, and confusing consciousness as perfect wisdom. Without deeply repenting and awakening, they waste their remaining years in vain. Therefore, the Dharma-speaking Tianqin (a bird name, symbolizing those skilled in Dharma-speaking) suffers the punishment of the mindfulness practices. Pantha (one of the Sixteen Arhats), a person of ordinary talent, and those who are virtuous and intelligent, are all listed to demonstrate the karma of those with outstanding eloquence in their previous lives and to reveal the retribution of the ignorant and stubborn in their future lives. Such a cold revelation of the truth, should it not be taken as a warning? Tracing the origin of debates, there are four fundamental situations: either to clarify the Dharma through debate, so that profound meanings can be revealed; or to spread the influence of the Dharma through debate, so that the work of wisdom can be promoted; or to seek clear answers by asking questions with doubts, which is the real need that fits the occasion; or to show off oneself, pretending to be a contemporary sage, using flowery words to remove the doubts of fools. These four situations can all promote debate, but it is necessary to avoid attacking each other and not to be like beasts fighting. Therefore, debaters in the world rarely maintain a pure and gentle mind, starting with tolerance but eventually falling into mutual slander. Who would appreciate such a reputation? Such a state is not extraordinary, and in the end, it can only exhaust one's mind like a worn-out wheel. Therefore, there is Wang Bin's debate, and Ming Chen's snake-like momentum, as well as the Zongtong of the empty house, with their flowery words. Listening to their debates, one only hears murderous words; looking at their faces, one only sees chaotic and fighting expressions. When evil karma arises, one is either reborn as a snake, suffering the retribution of a snake; or the tongue rots and the throat is blocked; or one is imprisoned in a monastic prison in the next life; or fierce fire burns past sins. The experience of Yan Cong in the mountain building, how can it not be taken as a warning? Therefore, it is said that the Dharma is propagated by people, and if it is not the right person, one should not easily talk about the Dharma. Are all the Yifu (referring to institutions or individuals proficient in doctrine) like this? The legacy left by Zangzhi (Tripiṭaka Master Zangzhi, a eminent monk of the Tang Dynasty), the descendants of Huiguang (Vinaya Master Huiguang, a eminent monk of the Northern Wei Dynasty), the outstanding achievements they admire, is there anything that can be tarnished? Śrāmaṇa Lingyu (Dharma Master Lingyu, a eminent monk of the Sui Dynasty), who reached a high level in both practice and understanding, cultivating both internally and externally, and being proficient in the Dharma, was also difficult to encounter at that time. However, his character was firm, stern, and impatient, and his interactions with others were not harmonious. Those who served him often felt nervous and uneasy, making it difficult to emulate him. The world sometimes criticizes him for this. This is also not measuring him with comprehensive standards. When he talked about worldly affairs, he was eloquent and romantic; his love was meticulous and thoughtful, and few people could find his shortcomings, so he could tolerate many flaws. But if the mind moves, good and bad fortune will follow closely. If one does not understand these in advance, how can one carry out punishment? As a result, Dharma Master Lingyu suffered these criticisms in vain. If one can turn around and demand oneself, these criticisms will naturally disappear. Therefore, Xuan Ni (Confucius) has the saying of 'unpreparedness', and Vimalakirti has the argument of 'not lightly', there is indeed a reason. There is Hui Xiu (Dharma Master Hui Xiu) in the world, who inherited the teachings of Lingyu, studied the Zaxinlun (Treatise on the Collection of the Mind), but was afraid of violating even minor precepts, and received...
師禮而親執瓶衣。遭難而更立凈廚。臨危而深誨禁約。人法斯具慧解通微。章疏所行誦為珠璧。猶恨不繫于先業。余則故略言也。
續高僧傳卷第十五 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十六
大唐西明寺沙門釋道宣撰
習禪初 正傳二十三 附見十五
梁鐘定林寺釋僧副傳一
梁鐘山延賢寺釋慧勝傳二(慧初)
梁江州廬山釋道珍傳三(法歸 慧景)
魏嵩岳少林寺天竺僧佛陀傳四
齊鄴下南天竺僧菩提達摩傳五(道宵)
齊鄴中釋僧可傳六(向居士 化公 廖公 和公 法林 僧那 慧滿)
齊林慮山洪谷寺釋僧達傳七
齊鄴西龍山雲門寺釋僧稠傳八
後梁南雍州襄陽景空寺釋法聰傳九
陳鐘山開善寺釋智遠傳十
後梁荊州覆船山釋法常傳十一
後梁荊州長沙寺釋法京傳十二
後梁荊州玉泉山釋法懔傳十三
後梁荊州支江禪慧寺釋惠成傳十四
後梁荊州玉泉山釋法忍傳十五
周京師大追遠寺釋僧實傳十六
周京師天寶寺釋僧瑋傳十七
周京師大福田寺釋曇相傳十八
隋滄州蘭若沙門釋道正傳十九
隋懷州柏尖山寺釋曇
【現代漢語翻譯】 現代漢語譯本： 以師禮對待，親自拿著瓶和衣服。遭遇災難時，重新設立清凈的廚房。面臨危難時，深刻教誨禁令和約束。做人與佛法的規範都具備，智慧通達精微之處。對於經書的註解，誦讀如同珍寶。還遺憾不能繼承先輩的功業。其他的就簡略不說了。
《續高僧傳》卷第十五 《大正藏》第 50 冊 No. 2060 《續高僧傳》
《續高僧傳》卷第十六
大唐西明寺沙門釋道宣撰
習禪初 正傳二十三 附見十五
梁鐘定林寺釋僧副傳一
梁鐘山延賢寺釋慧勝傳二 (慧初)
梁江州廬山釋道珍傳三 (法歸，慧景)
魏嵩岳少林寺天竺僧佛陀傳四
齊鄴下南天竺僧菩提達摩傳五 (道宵)
齊鄴中釋僧可傳六 (向居士，化公，廖公，和公，法林，僧那，慧滿)
齊林慮山洪谷寺釋僧達傳七
齊鄴西龍山雲門寺釋僧稠傳八
後梁南雍州襄陽景空寺釋法聰傳九
陳鐘山開善寺釋智遠傳十
後梁荊州覆船山釋法常傳十一
後梁荊州長沙寺釋法京傳十二
後梁荊州玉泉山釋法懔傳十三
後梁荊州支江禪慧寺釋惠成傳十四
後梁荊州玉泉山釋法忍傳十五
周京師大追遠寺釋僧實傳十六
周京師天寶寺釋僧瑋傳十七
周京師大福田寺釋曇相傳十八
隋滄州蘭若沙門釋道正傳十九
隋懷州柏尖山寺釋曇遷傳二十
【English Translation】 English version: He treated his teacher with the respect due to a master, personally attending to his needs for robes and alms bowl. When encountering difficulties, he would re-establish a pure kitchen. In times of crisis, he would deeply instruct on prohibitions and precepts. He fully possessed the standards of conduct for both people and the Dharma, and his wisdom penetrated subtle truths. He recited and cherished commentaries on scriptures like precious jewels. He regretted not being able to fully inherit the achievements of his predecessors. The rest is omitted for brevity.
'Continued Biographies of Eminent Monks', Scroll 15 'Taisho Tripitaka', Volume 50, No. 2060, 'Continued Biographies of Eminent Monks'
'Continued Biographies of Eminent Monks', Scroll 16
Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Initial Practices in Chan Meditation, Proper Biographies 23, Supplementary Mentions 15
Biography 1 of Monk Sengfu of Dinglin Temple in Zhong, Liang Dynasty
Biography 2 of Monk Huisheng of Yanxian Temple in Zhongshan, Liang Dynasty (Huichu)
Biography 3 of Monk Daozhen of Lushan Mountain in Jiangzhou, Liang Dynasty (Fagui, Huijing)
Biography 4 of Indian Monk Fotuo of Shaolin Temple on Mount Song, Wei Dynasty
Biography 5 of Indian Monk Bodhidharma of Southern India in Ye, Qi Dynasty (Daoxiao)
Biography 6 of Monk Sengke in Ye, Qi Dynasty (Layman Xiang, Huagong, Liaogong, Hegong, Falin, Sengna, Huiman)
Biography 7 of Monk Sengda of Honggu Temple on Linlu Mountain, Qi Dynasty
Biography 8 of Monk Sengchou of Yunmen Temple on Longshan Mountain in Western Ye, Qi Dynasty
Biography 9 of Monk Facong of Jingkong Temple in Xiangyang, Nanyongzhou, Later Liang Dynasty
Biography 10 of Monk Zhiyuan of Kaishan Temple in Zhongshan, Chen Dynasty
Biography 11 of Monk Fachang of Fuchuan Mountain in Jingzhou, Later Liang Dynasty
Biography 12 of Monk Fajing of Changsha Temple in Jingzhou, Later Liang Dynasty
Biography 13 of Monk Falin of Yuquan Mountain in Jingzhou, Later Liang Dynasty
Biography 14 of Monk Huicheng of Chanhui Temple in Zhijiang, Jingzhou, Later Liang Dynasty
Biography 15 of Monk Faren of Yuquan Mountain in Jingzhou, Later Liang Dynasty
Biography 16 of Monk Sengshi of Dazhuiyuan Temple in the Capital of Zhou Dynasty
Biography 17 of Monk Sengwei of Tianbao Temple in the Capital of Zhou Dynasty
Biography 18 of Monk Tanxiang of Dafutian Temple in the Capital of Zhou Dynasty
Biography 19 of Śramaṇa Daozheng of Lanruo in Cangzhou, Sui Dynasty
Biography 20 of Monk Tanqian of Baijianshan Temple in Huaizhou, Sui Dynasty
詢傳二十
隋江州廬山化城寺釋法充傳二十一
隋京師真寂寺釋信行傳二十二(裴玄證)
隋襄州景空寺釋慧意傳二十三(法永 岑阇梨 智曉)
釋僧副。姓王氏。太原祁縣人也。弱而不弄。鑒徹絕群。年過小學識成景行。鄉黨稱奇。不仁者遠矣。而性愛定靜。游無遠近。裹糧尋師訪所不逮。有達摩禪師。善明觀行。循擾巖穴言問深博。遂從而出家。義無再問一貫懷抱。尋端極緒為定學宗焉。后乃周曆講座備嘗經論。並知學唯為己聖人無言。齊建武年南遊楊輦。止於鐘山定林下寺。副美其林藪。得棲心之勝壤也。行逾冰霜言而有信。三衣六物外無盈長。應時入里道俗式瞻。加以王侯請道頹然不作。咫尺宮闈未嘗謁覲。既行為物覽。道俗攸屬。梁高素仰清風。雅為嗟貴。乃命匠人考其室宇于開善寺以待之。恐有山林之思故也。副每逍遙于門。負杖而嘆曰。環堵之室蓬戶甕牖。匡坐其間尚足為樂。寧貴廣廈而賤茅茨乎。且安而能遷。古人所尚何必滯此。用賞耳目之好耶。乃有心岷嶺觀彼峨眉。會西昌侯蕭淵藻。出鎮蜀部。于即拂衣附之爰至井絡。雖途經九折無忘三念。又以少好經籍。執卷緘默動移晨晷。遂使庸蜀禪法自此大行。久之還返金陵。覆住開善。先是胡翼之山有神人現。以慧印三昧授
【現代漢語翻譯】 現代漢語譯本 詢傳二十
隋朝江州廬山化城寺釋法充傳二十一
隋朝京師真寂寺釋信行傳二十二（裴玄證）
隋朝襄州景空寺釋慧意傳二十三（法永，岑阇梨（梵語：老師），智曉）
釋僧副，姓王，是太原祁縣人。他從小就不愛玩鬧，聰慧過人。年紀稍長，學識和品行都很好，鄉里人都覺得他很了不起，不仁義的人都遠離他。他性情沉穩安靜，四處遊歷，不分遠近，帶著乾糧尋找老師，學習自己不懂的知識。他遇到了達摩禪師（Bodhidharma），達摩禪師擅長觀行，隱居在山洞裡，言談深刻廣博。於是僧副就跟隨他出家，義無反顧，一心一意，探尋佛法的根本，以修習禪定為宗旨。後來，他又廣泛地聽取各處的講座，學習各種經論，明白學習的目的是爲了提升自己，聖人是不用多說話的。齊建武年間，他南遊到楊輦，住在鐘山定林下寺。僧副喜愛這裡的山林，認為這裡是修身養性的好地方。他品行高潔，像冰霜一樣純潔，說話誠實守信。除了三衣六物（佛教僧侶的簡單生活用品），沒有多餘的東西。他按時進入村裡化緣，道士和俗人都很尊敬他。即使王侯請他講道，他也總是推辭。即使離皇宮很近，也從未去拜見過。因為他的行為值得稱讚，所以道士和俗人都歸屬於他。梁高祖（Emperor Gao of Liang）一向仰慕他的清高品格，非常讚賞他，於是命令工匠在開善寺為他建造住所，以等待他，可能是考慮到他有山林之思。僧副經常在門前悠閒地走動，拄著枴杖嘆息說：『即使是簡陋的房屋，用蓬草做的門，用瓦罐做的窗戶，在裡面端坐也足以快樂。難道要追求寬敞的房屋而輕視簡陋的茅屋嗎？』而且安於現狀又能適應變化，是古人所推崇的，何必拘泥於此，用它來滿足耳目的享受呢？於是他想去岷山，觀賞峨眉山。恰逢西昌侯蕭淵藻（Xiao Yuanzao）出鎮蜀地，僧副就跟隨他前往，到達井絡。雖然路途經過很多曲折，但他沒有忘記佛法的三念（三寶：佛、法、僧）。他又喜歡經書，拿著書卷默默地閱讀，常常從早到晚。於是庸蜀地區的禪法從此開始盛行。過了很久，他返回金陵，再次住在開善寺。此前，胡翼之山有神人顯現，以慧印三昧（一種禪定狀態）授予...
【English Translation】 English version Chapter 20: Inquiries and Transmissions
Chapter 21: Biography of Monk Fachong of Huacheng Temple on Mount Lu in Jiangzhou during the Sui Dynasty
Chapter 22: Biography of Monk Xinxing of Zhenji Temple in the Capital during the Sui Dynasty (Pei Xuanzheng)
Chapter 23: Biography of Monk Huiyi of Jingkong Temple in Xiangzhou during the Sui Dynasty (Fayong, Cen Acharya (Sanskrit: teacher), Zhixiao)
Monk Sengfu, whose surname was Wang, was from Qixian County in Taiyuan. He was not playful in his youth and possessed exceptional intelligence. As he grew older, his knowledge and conduct became exemplary, earning him admiration from his community, and the unrighteous kept their distance. He was calm and composed, traveling far and wide, carrying provisions to seek out teachers and learn what he lacked. He encountered Damo Zen Master (Bodhidharma), who excelled in contemplation and practice, residing in caves and speaking with profound depth and breadth. Thus, Sengfu followed him and became a monk, unwavering in his commitment, wholeheartedly seeking the root of Dharma, and making the study of meditation his principle. Later, he extensively attended lectures and studied various scriptures, understanding that learning is for self-improvement and that sages do not need many words. During the Jianwu era of the Qi Dynasty, he traveled south to Yanglian and stayed at Dinglin Lower Temple on Zhong Mountain. Sengfu admired the forests there, considering it an excellent place for cultivating the mind. His conduct was as pure as ice and frost, and his words were trustworthy. Besides his three robes and six possessions (simple necessities of a Buddhist monk), he had nothing extra. He regularly went into the villages to beg for alms, and both Daoists and laypeople respected him. Even when princes and nobles invited him to preach, he always declined. Even though he lived close to the palace, he never visited. Because his actions were commendable, both Daoists and laypeople belonged to him. Emperor Gao of Liang had always admired his integrity and greatly appreciated him, so he ordered craftsmen to build a residence for him at Kaisan Temple to await him, perhaps considering his fondness for the mountains and forests. Sengfu often strolled leisurely in front of the gate, leaning on his staff and sighing, 'Even a humble room with a thatched door and earthenware windows is enough to bring joy when sitting in meditation. Why pursue spacious houses and despise simple huts?' Moreover, being content and adaptable is what the ancients valued, so why be attached to this place and use it to indulge the senses? Thus, he desired to go to Mount Min and admire Mount Emei. Coincidentally, Xiao Yuanzao, the Marquis of Xichang, was appointed to govern the Shu region, and Sengfu followed him, arriving at Jingluo. Although the journey was full of twists and turns, he did not forget the Three Refuges (Three Jewels: Buddha, Dharma, Sangha). He also loved scriptures, holding them and reading silently, often from morning till night. Thus, the practice of Zen Buddhism in the Yong and Shu regions began to flourish from then on. After a long time, he returned to Jinling and resided at Kaisan Temple again. Previously, a divine being had appeared on Mount Huyizhi and bestowed the Samadhi of Wisdom Seal (a state of meditative concentration) upon...
與野人何規曰。可以此經與南平王觀為病行齋三七日也。若不曉此法。問之於副。時以訪之。果是其曾所行法。南平遂行齋祀。疾便康復。豈非內因外構更相起予。不久卒于開善寺。春秋六十有一。即普通五年也。窆于下定林之都門外。天子哀焉。下敕流贈。初疾殛之時。有勸修福者。副力疾而起厲聲曰。貨財延命去道遠矣。房中什物並施招提僧。身死之後但棄山谷。飽于鳥獸不亦善乎。勿營棺隴以乖我意。門徒涕淚不忍從之。將為勒碑旌德。而永興公主素有歸信。進啟東宮請著其文。有令遣湘東王繹為之。樹碑寺所。
釋慧勝。交址人。住仙洲山寺。棲遁林澤閑放物表。誦法華日計一遍。亟淹年序。衣食節約隨身游任。從外國禪師達摩提婆。學諸觀行。一入寂定周晨乃起。彭城劉繢出守南海。聞風遣請攜與同歸。因住幽棲寺。韜明秘采常示如愚。久處者重之。禪學者敬美。幽棲寺中絕無食調。唯資分衛大遵清儉。永明五年。移憩鐘山延賢精舍。自少及老心貞正焉。以天鑒年中卒。春秋七十。時凈名寺有慧初禪師者。魏天水人。在孕七月而生。才有所識好習禪念。嘗閑居空宇。不覺霆擊大震。斯固住心深寂未可量也。而志高清遠淡然物外。晚游梁國住興皇寺。閑房攝靜圭璋外映。白黑咨訪有聲皇邑。武帝為立禪
【現代漢語翻譯】 現代漢語譯本： 野人何規對他說：『可以將這部經書給南平王觀，讓他為治病而進行為期三七（二十一）天的齋戒。』如果他不明白其中的方法，可以向副請教，並隨時向他請教。結果發現這正是副曾經實行過的方法。南平王於是進行齋戒祭祀，疾病便康復了。這難道不是內因和外因相互作用的結果嗎？不久，副在開善寺去世，享年六十一歲，那是普通五年（公元524年）。他被安葬在下定林寺的都門外。天子為他感到悲痛，下令追贈。當初他生病危急的時候，有人勸他修福，副掙扎著起身，厲聲說：『用錢財來延續生命，離道就遠了！』他將房中的所有物品都捐贈給招提寺的僧人。他說，我死後，只要將我的屍體拋棄在山谷中，讓鳥獸吃飽，不也很好嗎？不要為我建造棺材墳墓，這違揹我的意願。』門徒們流著眼淚，不忍心這樣做。他們打算為他立碑來表彰他的德行，而永興公主一向信奉佛法，向東宮進言，請求為他撰寫碑文。皇帝下令派遣湘東王繹來撰寫碑文，並將石碑樹立在寺廟裡。
釋慧勝，是交址（今越南北部）人，住在仙洲山寺。他隱居在山林中，不受世俗的束縛。他每天誦讀一遍《法華經》，已經過了很多年。他的衣食非常節儉，隨身攜帶，隨處安住。他跟隨外國禪師達摩提婆（Bodhidharma Deva）學習各種觀行。一旦進入禪定，往往要過一整天才出定。彭城人劉繢出任南海太守，聽說了他的名聲，派人去請他，並帶著他一同返回。於是他住在幽棲寺。他韜光養晦，不顯露自己的才能，常常表現得像個愚笨的人。時間長了，寺中的人都很器重他，禪學者們也很敬佩他。幽棲寺中沒有任何食物供應，只能依靠乞食來維持生活，非常清貧節儉。永明五年（公元487年），他移居到鐘山的延賢精舍。他從小到老，心志都非常堅定純正。在天鑒年間去世，享年七十歲。當時凈名寺有一位慧初禪師，是魏國天水人。他在母親懷孕七個月的時候就出生了。他從小就喜歡學習禪定。他曾經獨自居住在空曠的屋子裡，不知不覺中遭遇了雷擊，震動非常大。這足以說明他住心深寂，不可估量。他志向高潔，淡泊名利。晚年遊歷到梁國，住在興皇寺。他在安靜的房間里修習禪定，品德高尚，遠近聞名。京城裡的人，無論是僧人還是俗人，都向他請教，他的名聲傳遍了京城。武帝為他建造了禪
【English Translation】 English version: He Gui, a wild man, said to him, 'You can give this scripture to Prince Guan of Nanping and have him observe a seven-day (three-week) fast for his illness. If he doesn't understand the method, he can ask Fu for guidance and consult him at any time.' It turned out that this was the method that Fu had practiced before. So Prince Nanping observed the fast and performed sacrifices, and his illness was cured. Isn't this the result of the interaction between internal and external causes? Soon after, Fu passed away at Kai Shan Temple at the age of sixty-one, in the fifth year of the Putong era (524 AD). He was buried outside the Dumen gate of Lower Dinglin Temple. The emperor grieved for him and issued an edict posthumously honoring him. When he was critically ill, someone advised him to cultivate merit. Fu struggled to get up and said sternly, 'Using wealth to prolong life is far from the Way!' He donated all the items in his room to the Sangha of Zhaoti Temple. He said, 'After I die, just abandon my body in the mountains and valleys, let the birds and beasts eat their fill, wouldn't that be good? Do not build a coffin or tomb for me, as that would go against my wishes.' The disciples wept and could not bear to do so. They planned to erect a stele to commend his virtues, but Princess Yongxing, who had always had faith in Buddhism, petitioned the Eastern Palace to request that an inscription be written for him. The emperor ordered Prince Yi of Xiangdong to write the inscription, and the stele was erected at the temple.
釋慧勝 (Shì Huìshèng), a person from Jiaozhi (交址, present-day northern Vietnam), lived in Xianzhu Mountain Temple (仙洲山寺). He lived in seclusion in the forests and marshes, free from worldly constraints. He recited the Lotus Sutra (法華經, Fǎ Huá Jīng) once a day, and had done so for many years. His clothing and food were frugal, and he carried them with him, settling wherever he went. He studied various meditation practices with the foreign meditation master Bodhidharma Deva (達摩提婆, Dámó Típó). Once he entered meditation, he would often remain in that state for an entire day. Liu Hui (劉繢) of Pengcheng was appointed governor of the South Sea Commandery (南海), and having heard of his reputation, sent someone to invite him and brought him back with him. So he lived in Youqi Temple (幽棲寺). He kept his talents hidden and did not reveal them, often appearing like a foolish person. Over time, the people in the temple respected him, and meditation practitioners admired him. Youqi Temple had no food supplies, and they could only rely on begging for alms to sustain themselves, living a very simple and frugal life. In the fifth year of the Yongming era (487 AD), he moved to Yanxian Hermitage (延賢精舍) on Zhong Mountain (鐘山). From a young age to old age, his mind was steadfast and pure. He passed away during the Tianjian era (天鑒), at the age of seventy. At that time, there was a meditation master named Huichu (慧初) at Jingming Temple (凈名寺), who was from Tianshui (天水) in the Wei kingdom. He was born after his mother had been pregnant for seven months. From a young age, he liked to study meditation. He once lived alone in an empty room and unknowingly encountered a lightning strike, which caused a great shock. This was enough to show that his mind was deeply tranquil and immeasurable. He had high aspirations and was indifferent to fame and fortune. In his later years, he traveled to the Liang kingdom and lived in Xinghuang Temple (興皇寺). He practiced meditation in a quiet room, and his virtue was noble and well-known. People in the capital, both monks and laypeople, consulted him, and his reputation spread throughout the capital. Emperor Wu (武帝) built a meditation
房于凈名寺。以處之。四時資給。禪學道俗云趣請法。素懷恢廓守志淳重。貴勝王公曾不迎候。普通五年卒。春秋六十八。葬鐘山之陰。弟子智颙樹碑墓側。御史中丞吳郡陸倕制文。
釋道珍。未詳何人。梁初住廬山中。恒作彌陀業觀。夢有人乘船處大海中。云向阿彌陀國。珍欲隨去。船人云。未作凈土業。謂須經營浴室並誦阿彌陀經。既覺即如夢所作。年歲綿遠。及於房中小池降白銀臺。時人不知。獨記其事安經函底。及命過時。當夕半山已上如列數千炬火。近村人見謂。是諸王觀禮。旦就山尋。乃云珍卒。方委冥祥外應也。后因搜檢經中方知往生本事。遂封記焉用示後學。時此山峰頂寺有法歸禪師者。本住襄陽漢陰。出家昧靜為務。感夢有神來請。遂往廬山遊歷諸處。忽然驚覺。乃尋夢而往。但廬山者生來不到。及至彼處樹石寺塔宛如前夢。方知為廬山神之所請也。依而結宇晨夕繼業。遂終山舍。時又有慧景禪師者。清卓出類不偶道俗。狐行林阜。禪慧在宗。及其終后。乃返掘兩指。人有捋者雖伸還屈如前故傳所紀。獲二果矣。當景卒旦。山峰松樹並雨甘露。今名甘露峰是也。生常感二鳥依時乞食。及其沒後絕跡此山。斯之三德。道扇梁朝樹銘山阿。各題芳績矣。
佛陀禪師。此云覺者。本天竺人。
【現代漢語翻譯】 現代漢語譯本： 房于凈名寺居住，供給其所需，一年四季都提供物資。禪學之士和求道之人紛紛前來請教佛法。他一向胸懷寬廣，堅守志向，品行純正厚重，即使是高貴的王公貴族，他也不曾主動迎接拜候。普通五年圓寂，享年六十八歲，安葬在鐘山北面。弟子智颙在他的墓旁立碑，御史中丞、吳郡人陸倕撰寫碑文。 釋道珍，不清楚是什麼地方人。梁朝初年住在廬山中，經常修習彌陀佛的觀想。夢中有人乘船在大海中，說要前往阿彌陀佛國。道珍想要跟隨前往，船上的人說：『你還沒有修習凈土的功業。』並說需要經營浴室，並且誦讀《阿彌陀經》。醒來后，就按照夢中所見去做。時間久遠，在他房中的小池裡降下了白銀臺。當時人們不知道這件事，只有他自己記著，並將此事記錄在經書的底部。等到他去世的時候，當晚半山腰以上，好像排列著數千支火炬。附近的村民看見了，以為是諸王前來觀禮。第二天到山裡尋找，才知道是道珍圓寂了，這才明白是冥冥之中的祥瑞感應。後來因為搜檢經書，才得知他往生的本末，於是封存記錄下來，用來昭示後來的學人。當時此山峰頂寺有一位法歸禪師，原本住在襄陽漢陰，出家后以清靜為務。他夢見有神前來邀請，於是前往廬山遊歷各處。忽然驚醒，就按照夢中的景象前往。但是廬山是他生來沒有到過的地方。等到到達那裡，樹木、石頭、寺廟、寶塔，都和之前的夢境一模一樣。這才知道是被廬山的山神所邀請。於是依靠在那裡結廬，早晚繼承佛業，最終在此山中圓寂。當時還有一位慧景禪師，清高卓越，與衆不同，不與世俗交往。像狐貍一樣在山林中行走，禪定和智慧是他的根本。等到他圓寂之後，竟然反過來掘出兩根手指。有人去撫平，即使伸直了，還會像之前一樣彎曲。據傳記記載，他已經獲得了二果。當慧景圓寂的當天早上，山峰上的松樹都降下了甘露，現在叫做甘露峰。他生前經常感應到兩隻鳥，按時前來乞食。等到他圓寂之後，這兩隻鳥就絕跡於此山。這三位高僧大德的事蹟，在梁朝廣為流傳，他們的功德銘刻在山崖上，各自題寫了美好的事蹟。 佛陀禪師，翻譯成漢語就是覺者（Enlightened One），是原本是天竺（India）人。
【English Translation】 English version: He resided at Jingming Temple, where he was provided for with all necessities throughout the four seasons. Chan practitioners and those seeking the Dharma flocked to him for teachings. He was known for his broad-mindedness, steadfast commitment, and pure character. Even noble princes and high-ranking officials were not actively courted by him. He passed away in the fifth year of the Putong era, at the age of sixty-eight, and was buried on the north side of Zhong Mountain. His disciple, Zhi Yong, erected a stele by his tomb, and Lu Chui of Wujun, the Imperial Censor, composed the inscription. 釋道珍 (Shi Daozhen): It is not known where he was from. In the early Liang Dynasty, he lived in Mount Lu, constantly practicing the Amitabha contemplation. In a dream, he saw someone sailing in a ship in the vast ocean, saying they were heading to Amitabha's Pure Land. Daozhen wanted to follow, but the person on the ship said, 'You have not cultivated the karma of the Pure Land,' and that he needed to build a bathhouse and recite the Amitabha Sutra. Upon waking, he did as he had seen in the dream. Over a long period of time, a silver platform descended into the small pond in his room. People at the time did not know about this; only he remembered it and recorded it at the bottom of a scripture. When he passed away, that evening, thousands of torches seemed to be lined up above the halfway point of the mountain. The nearby villagers saw this and thought it was the princes coming to pay their respects. The next day, they searched the mountain and learned that Daozhen had passed away, and they realized it was an auspicious response from the unseen realm. Later, while searching through the scriptures, they learned the whole story of his rebirth in the Pure Land, so they sealed and recorded it to show to future students. At that time, there was a Chan master named Fahui (法歸) at the summit temple of this mountain. He originally lived in Hanyin, Xiangyang, and after becoming a monk, he devoted himself to quietude. He dreamed that a god came to invite him, so he went to Mount Lu to travel around. Suddenly, he awoke and went according to the dream. However, Mount Lu was a place he had never been to in his life. When he arrived there, the trees, rocks, temples, and pagodas were exactly as in his previous dream. Only then did he realize that he had been invited by the mountain god of Mount Lu. He built a hut there and continued his practice morning and evening, eventually passing away in this mountain hermitage. At that time, there was also a Chan master named Huijing (慧景), who was pure and outstanding, not associating with either monks or laypeople. He walked like a fox in the forests and hills, and his focus was on Chan and wisdom. After his death, he was found to have dug out two fingers. When people tried to straighten them, they would bend back as before. According to the records, he had attained the Second Fruit (of Arhatship). On the morning of Huijing's death, sweet dew rained down on the pine trees on the mountain peak, which is now called Sweet Dew Peak. During his life, he often sensed two birds coming to beg for food at the right time. After his death, these two birds disappeared from this mountain. The virtues of these three virtuous ones spread throughout the Liang Dynasty, and their merits were inscribed on the mountain cliffs, each recording their glorious deeds. 佛陀禪師 (Buddha Dhyana Master), which translates to 'Awakened One,' was originally from 天竺 (Tianzhu, India).
學務靜攝志在觀方。結友六人相隨業道。五僧證果。惟佛陀無獲遂。勤苦勵節如救身衣。進退惟谷莫知投厝。時得道友曰修道藉機時來便克。非可斯須徒為虛死。卿于震旦特是別緣。度二弟子深有大益也。因從之遊歷諸國。遂至魏北臺之恒安焉。時值孝文敬隆誠至別設禪林。鑿石為龕結徒定念。國家資供倍架餘部。而徴應潛著。皆異之非常人也。恒安城內康家。貲財百萬。崇重佛法。為佛陀造別院。常居室內自靜遵業。有小兒見門隙內炎火赫然。驚告院主。閤家總萃。都無所見。其通徴玄。觀斯例眾也。識者驗以為得道矣。后隋帝南遷定都伊洛。復設靜院敕以處之。而性愛幽棲林谷是托。屢往嵩岳高謝人世。有敕就少室山為之造寺。今之少林是也。帝用居處。四海息心之儔。聞風響會者。眾恒數百。篤課出要成濟極焉。時或告眾曰。此少林精舍別有靈祇衛護。一立已后終無事乏。由使造者彌山而僧廩豐溢沿彼至今將二百載。雖荒薦頻繁而寺業充實。遠用比之佛陀無謬傳矣。時又入洛將度有緣。沙門慧光年立十二。在天門街井欄上。反蹋蹀䤻。一連五百。眾人諠競異而觀之。佛陀因見惟曰。此小兒世戲有工。道業亦應無昧。意欲引度。權以杖打頭。聲響清徹。既善聲論。知堪法器。乃問。能出家不。光曰。固其本懷耳。
遂度之。解冠終古。具如別傳。又令弟子道房度沙門僧稠。教其定業。自化行東夏。惟此兩賢得道記之。諒有深疑。年漸遲暮不預僧倫。委諸學徒自相成業。躬移寺外別處零房。感一善神常隨影護。亦令設食而祠饗之。后報欲終。在房門之壁手畫神像。於今尚存。
菩提達摩。南天竺婆羅門種。神慧疏朗。聞皆曉悟。志存大乘冥心虛寂。通微徹數定學高之。悲此邊隅以法相導。初達宋境南越。末又北度至魏。隨其所止誨以禪教。於時合國盛弘講授。乍聞定法多生譏謗。有道育慧可。此二沙門。年雖在後而銳志高遠。初逢法將知道有歸。尋親事之經四五載。給供咨接。感其精誠誨以真法。如是安心謂壁觀也。如是發行謂四法也。如是順物教護譏嫌。如是方便教令不著。然則入道多途。要唯二種。謂理行也。藉教悟宗。深信含生同一真性。客塵障故。令舍偽歸真。疑住壁觀。無自無他凡聖等一。堅住不移不隨他教。與道冥符寂然無為名理入也。行入四行萬行同攝。初報怨行者。修道苦至當念往劫。捨本逐末多起愛憎。今雖無犯是我宿作。甘心受之都無怨對。經云。逢苦不憂。識達故也。此心生時與道無違。體怨進道故也。二隨緣行者。眾生無我苦樂隨緣。縱得榮譽等事。宿因所構今方得之。緣盡還無何喜之有。得失
【現代漢語翻譯】 現代漢語譯本 於是就渡化了他。關於解冠終古（一位僧人的名字）的詳細事蹟，都記載在其他的傳記中。菩提達摩又讓弟子道房去渡化沙門僧稠（一位僧人的名字），教導他修習禪定。自從菩提達摩在東夏（指中國）弘揚佛法以來，只有這兩位賢士得道的記錄。菩提達摩自認為有很深的疑惑，而且年紀也漸漸大了，不參與僧眾的事務，把寺院的事情委託給學徒們，讓他們自己成就事業。他自己搬到寺院外面另外一處零散的房屋居住。感應到一位善神常常跟隨保護他，他也讓人準備食物來祭祀這位神。後來，菩提達摩將要去世的時候，在房門墻壁上畫了神像，至今還存在。
菩提達摩（Bodhidharma），是南天竺（South India）婆羅門（Brahmin）種姓的人。他神思敏捷，聞一知十，立志于大乘佛法，內心空明虛寂。通曉精微的義理，精通數論，禪定方面的學問很高深。他悲憫邊遠地區的人們，用佛法來引導他們。最初到達宋朝的南越（指中國南方），後來又北渡到魏朝。他隨處傳授禪宗的教義。當時，整個國家盛行講經說法，人們乍一聽到禪定的法門，大多產生譏諷和誹謗。有道育（Daoyu）和慧可（Huike）這兩位沙門，雖然年紀較輕，但志向高遠。他們最初遇到菩提達摩，就知道找到了歸宿。於是親自侍奉他四五年，供給衣食，請教問題。菩提達摩被他們的精誠所感動，就教給他們真正的佛法。像這樣安心，就叫做壁觀（wall-gazing meditation）。像這樣修行，就叫做四法（the Four Practices）。像這樣順應事物，教導人們守護正念，避免譏嫌。像這樣方便，教導人們不要執著。既然如此，進入佛道的方法有很多，但最重要的是兩種，就是理入（Principle）和行入（Practice）。通過教義來領悟宗門，深信一切眾生都具有同一真性，只是被客塵（defilements）所障礙，所以要捨棄虛偽，迴歸真實。深信壁觀的禪定，沒有自己，沒有他人，凡人和聖人都是一樣的。堅定地安住于這種境界，不隨其他教義所動搖，與道相合，寂然無為，這就叫做理入。行入包括四行，涵蓋一切修行。第一是報怨行（Repaying Wrongs）。修行人遇到痛苦時，應當想到過去世的業力。捨棄根本，追逐枝末，多生愛憎。現在雖然沒有犯錯，但這是我過去所造的業。甘心承受，沒有怨恨。經書上說：『遇到痛苦不憂愁』，這是因為認識通達的緣故。這種心生起時，與道沒有違背，這是以忍受怨恨來增進道行。第二是隨緣行（Adapting to Conditions）。眾生沒有自我，苦樂都是隨緣而生。即使得到榮譽等事情，也是過去世的業因所構成，現在才得到。緣分盡了就會消失，有什麼可高興的呢？得到和失去
【English Translation】 English version Thereupon, he converted him. The details of Jieguan Zhonggu (name of a monk) are fully recorded in other biographies. Bodhidharma then instructed his disciple Daofang to convert the Shramana Sengchou (name of a monk), teaching him the practice of meditation. Since Bodhidharma propagated the Dharma in Dongxia (referring to China), only these two virtuous individuals are recorded as having attained enlightenment. Bodhidharma considered himself to have profound doubts, and as he grew older, he did not participate in the affairs of the Sangha, entrusting the affairs of the monastery to his disciples, allowing them to achieve their own endeavors. He moved himself outside the monastery to another scattered dwelling. He sensed a benevolent deity constantly following and protecting him, and he also had people prepare food to offer to this deity. Later, when Bodhidharma was about to pass away, he painted an image of the deity on the wall of the room, which still exists today.
Bodhidharma (Bodhidharma) was from the Brahmin (Brahmin) caste of South India (South India). He was quick-witted and understood everything he heard. He aspired to the Mahayana (Mahayana) teachings, and his mind was clear and empty. He was well-versed in subtle principles, proficient in numerology, and highly skilled in meditation. He had compassion for the people of remote regions and guided them with the Dharma. He first arrived in Nan Yue (referring to southern China) during the Song dynasty, and later crossed north to the Wei dynasty. He taught the teachings of Zen (Zen) wherever he went. At that time, the entire country was flourishing with the practice of lecturing on the scriptures, and people mostly ridiculed and slandered the Dharma of meditation when they first heard it. There were two Shramanas, Daoyu (Daoyu) and Huike (Huike), who, although younger, had lofty aspirations. When they first met Bodhidharma, they knew they had found their refuge. So they personally served him for four or five years, providing food and clothing, and asking questions. Bodhidharma was moved by their sincerity and taught them the true Dharma. Such a way of settling the mind is called wall-gazing meditation (wall-gazing meditation). Such a way of practicing is called the Four Practices (the Four Practices). Such a way of adapting to things teaches people to guard their right thoughts and avoid criticism. Such a way of being expedient teaches people not to be attached. Since this is the case, there are many ways to enter the path of enlightenment, but the most important are two: Principle (Principle) and Practice (Practice). Through the teachings, one can realize the essence of the school, deeply believing that all beings have the same true nature, but are obstructed by defilements (defilements), so they must abandon falsehood and return to the truth. Deeply believe in the meditation of wall-gazing, there is no self, no others, ordinary people and saints are the same. Firmly abide in this state, not swayed by other teachings, in harmony with the Tao, silent and inactive, this is called Principle. Practice includes the Four Practices, encompassing all practices. The first is Repaying Wrongs (Repaying Wrongs). When a practitioner encounters suffering, they should think of the karma of past lives. Abandoning the root and pursuing the branches, giving rise to love and hatred. Although there is no fault now, this is the karma I created in the past. Gladly accept it without resentment. The scriptures say: 'Do not worry when encountering suffering,' this is because of understanding. When this mind arises, it is not contrary to the Tao, this is to advance in the Tao by enduring resentment. The second is Adapting to Conditions (Adapting to Conditions). Sentient beings have no self, and suffering and happiness arise according to conditions. Even if one obtains honors and other things, it is also the result of past karma, and one is only obtaining it now. When the conditions are exhausted, it will disappear, so what is there to be happy about? Gain and loss
隨緣心無增減。違順風靜冥順於法也。三名無所求行。世人長迷處處貪著。名之為求。道士悟真理與俗反。安心無為形隨運轉。三界皆苦誰而得安。經曰。有求皆苦。無求乃樂也。四名稱法行。即性凈之理也。摩以此法開化魏土。識真之士從奉歸悟。錄其言誥卷流於世。自言年一百五十餘歲。游化為務不測於終。
釋僧可。一名慧可。俗姓姬氏。虎牢人。外覽墳素內通藏典。末懷道京輦默觀時尚。獨蘊大照解悟絕群。雖成道非新。而物貴師受。一時令望咸共非之。但權道無謀顯會非遠。自結斯要誰能系之。年登四十。遇天竺沙門菩提達摩游化嵩洛。可懷寶知道一見悅之。奉以為師。畢命承旨。從學六載精究一乘。理事兼融苦樂無滯。而解非方便慧出神心。可乃就境陶研凈穢埏埴方知。力用堅固不為緣陵。達摩滅化洛濱。可亦埋形河涘。而昔懷嘉譽傳檄邦畿。使夫道俗來儀請從師範。可乃奮其奇辯呈其心要。故得言滿天下意非建立。玄籍遐覽未始經心。后以天平之初。北就新鄴盛開秘苑。滯文之徒是非紛舉。時有道恒禪師。先有定學王宗鄴下。徒侶千計。承可說法情事無寄。謂是魔語。乃遣眾中通明者。來殄可門。既至聞法泰然心服。悲感盈懷無心返告。恒又重喚亦不聞命。相從多使皆無返者。他日遇恒。恒曰。
【現代漢語翻譯】 現代漢語譯本：隨順因緣的心，沒有增加也沒有減少。違背或順從，就像風平浪靜一樣，順應於法。這第三種是無所求的修行。世人常常迷惑，處處貪戀執著，這就叫做『求』。得道之人領悟真理，與世俗之人相反。安心於無為，形體隨著運轉。三界都是苦，誰能得到安寧呢？經書上說：『有所求皆是苦，無所求才是快樂。』第四種是稱法修行，也就是本性清凈的道理。摩（菩提達摩）用這種方法開化魏國土地，認識真理的人士都信奉歸悟。記錄他的言論教誨，成卷流傳於世。他自稱年齡一百五十多歲，以遊歷教化為己任，難以預測他的最終歸宿。
釋僧可（慧可），又名慧可（僧人名號），俗姓姬氏，是虎牢人。他廣泛閱讀儒家經典，精通佛家經典。晚年心懷道義來到京城，默默觀察世俗風尚。他獨自蘊藏著大智慧，理解領悟超越眾人。雖然他成就道業並非是新的開始，但人們看重師承。一時之間，有聲望的人都共同反對他。但權宜之道的妙處在於無需多謀，顯現的機緣並非遙遠。自己已經決定了這件事，誰能束縛他呢？年齡到了四十歲，遇到天竺沙門菩提達摩（印度僧人，禪宗初祖）遊歷教化于嵩山、洛陽一帶。慧可心懷珍寶，一見達摩就心生喜悅，尊奉他為老師，竭盡全力聽從他的教誨。跟隨達摩學習六年，精通大乘佛法，事理兼融，苦樂都能自在無礙。他的理解不是權宜之計，他的智慧出自神妙的心靈。慧可於是就著外境磨練心性，如同用泥土塑造器物一樣，才知道力量的堅固，不會被外緣所侵擾。菩提達摩在洛陽濱去世后，慧可也隱姓埋名在黃河邊。但過去他所懷有的美好名聲已經傳遍各地，使得道士俗人都前來拜見，請求跟隨他學習。慧可於是發揮他奇特的辯才，呈現他內心的精要。所以他的言論傳遍天下，但他的本意並非是建立什麼。玄妙的典籍廣泛流傳，但慧可從未放在心上。後來在天平初年，慧可前往北方的鄴城，盛大地開闢秘苑（講經說法）。執著于文字的人紛紛議論是非。當時有道恒禪師，先前在王室宗族鄴城一帶就有一定的學問，門徒有數千人。聽到慧可的說法，覺得情理和事相都沒有寄託之處，認為是魔鬼的言語。於是派遣門徒中聰明的人，來消滅慧可的門人。那人來到后，聽聞佛法，泰然自若，內心信服，悲傷感動充滿胸懷，沒有心思回去稟告。道恒又多次呼喚他，他也不聽從命令。道恒派去的很多人都沒有返回。有一天，道恒遇到了那個人，道恒說：
【English Translation】 English version: A mind that accords with conditions experiences no increase or decrease. Opposition or compliance is like a calm wind, in accordance with the Dharma. The third is practice without seeking. Worldly people are often deluded, clinging and grasping everywhere, which is called 'seeking'. Those who attain the Dao understand the truth and are the opposite of worldly people. They settle their minds in non-action, and their bodies move with the flow. All three realms are suffering; who can find peace? The sutra says: 'All seeking is suffering; non-seeking is joy.' The fourth is practicing in accordance with the Dharma, which is the principle of the pure nature. Bodhidharma used this method to enlighten the land of Wei, and those who recognized the truth believed and awakened. His words and teachings were recorded and circulated in scrolls. He claimed to be over one hundred and fifty years old, taking travel and teaching as his duty, and his final destination was unpredictable.
釋僧可 (Shì Sēngkě) (釋 means釋迦摩尼，Seng means monk, Ke is his name), also known as 慧可 (Huìkě) (Huì means wisdom, Ke means can), whose secular surname was 姬 (Jī), was a native of 虎牢 (Hǔláo) (a place name). He extensively studied Confucian classics and was proficient in Buddhist scriptures. In his later years, cherishing the Dao, he came to the capital and silently observed worldly customs. He alone possessed great wisdom, and his understanding surpassed others. Although his attainment of the Dao was not a new beginning, people valued the lineage of teachers. For a time, people of high reputation all opposed him. But the beauty of expedient means lies in not requiring much planning, and the opportunity to manifest is not far off. He had already decided on this matter himself; who could bind him? At the age of forty, he encountered the Indian śramaṇa Bodhidharma (菩提達摩) (Indian monk, the first patriarch of Zen Buddhism) traveling and teaching in the Songshan and Luoyang area. Huike, cherishing his treasure, was delighted at first sight of Bodhidharma and revered him as his teacher, exerting all his strength to listen to his teachings. Following Bodhidharma for six years, he became proficient in Mahayana Buddhism, integrating principle and phenomena, and being free and unhindered in both suffering and joy. His understanding was not an expedient measure, and his wisdom came from a miraculous mind. Huike then tempered his mind by engaging with external circumstances, just like shaping utensils with clay, and only then did he realize the strength of his power, not being invaded by external conditions. After Bodhidharma passed away in Luoyang, Huike also hid his name and lived by the Yellow River. But the good reputation he had in the past had spread throughout the region, causing Daoists and laypeople to come and pay their respects, requesting to follow him in learning. Huike then displayed his extraordinary eloquence and presented the essence of his heart. Therefore, his words spread throughout the world, but his intention was not to establish anything. Mysterious scriptures were widely circulated, but Huike never took them to heart. Later, in the early years of Tianping, Huike went to the northern city of Ye, grandly opening the Secret Garden (preaching and teaching). Those who clung to the words of the scriptures argued about right and wrong. At that time, there was Chan Master Daoheng, who previously had a certain amount of learning in the royal family of Ye, with thousands of disciples. Hearing Huike's teachings, they felt that reason and phenomena had no place to rest, and considered it to be the language of demons. Therefore, he sent the most intelligent of his disciples to eliminate Huike's followers. When that person arrived, he listened to the Dharma, was calm and composed, and his heart was convinced, with sorrow and emotion filling his chest, and he had no intention of returning to report. Daoheng called him many times, but he did not obey. Many of those sent by Daoheng did not return. One day, Daoheng met that person, and Daoheng said:
我用爾許功夫開汝眼目。何因致此諸使。答曰。眼本自正。因師故邪耳。恒遂深恨謗惱于可。貨賕俗府非理屠害。初無一恨幾其至死。恒眾慶快。遂使了本者絕學浮華。謗黷者操刀自擬。始悟一音所演。欣怖交懷。海跡蹄瀅淺深斯在。可乃縱容順俗。時惠清猷乍托吟謠。或因情事澄汰恒抱寫割煩蕪。故正道遠而難希。封滯近而易結。斯有由矣。遂流離鄴衛亟展寒溫。道竟幽而且玄。故末緒卒無榮嗣有向居士者。幽遁林野木食。于天保之初道味相師。致書通好曰。影由形起響逐聲來。弄影勞形。不知形之是影。揚聲止響。不識聲是響根。除煩惱而求涅槃者。喻去形而覓影。離眾生而求佛喻默聲而尋響。故迷悟一途愚智非別。無名作名。因其名則是非生矣。無理作理。因其理則諍論起矣。幻化非真誰是誰非。虛妄無實何空何有。將知得無所得失無所失。未及造談聊伸此意。想為答之。可命筆述意曰。說此真法皆如實。與真幽理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。愍此二見之徒輩。申詞措筆作斯書。觀身與佛不差別。何須更覓彼無餘。其發言入理未加鉛墨。時或纘之。乃成部類。具如別卷。時復有化公彥公和禪師等。各通冠玄奧。吐言清迥託事寄懷。聞諸口實。而人世非遠碑記罕
【現代漢語翻譯】 現代漢語譯本 我用這麼多的功夫開啟你的眼目，是什麼原因導致這些使者變成這樣？回答說：『眼睛本來是正的，因為老師的緣故才變得邪惡。』於是，恒（指代某個群體或個人）深深地怨恨、誹謗、惱怒於可（指代某個個體，通常是高僧或智者）。他們用財物賄賂地方官府，進行不合情理的屠殺迫害。可（高僧）始終沒有一絲怨恨，幾乎到了死亡的邊緣。恒（群體）為此感到慶幸和快樂。於是，導致那些真正懂得根本的人放棄學業，追求虛浮的華麗，而那些誹謗玷污的人則拿著刀自比。這才開始領悟到同一種聲音所演化出的，既有欣喜也有恐懼。就像海水的痕跡和蹄印中的積水，深淺的差別就在那裡。可（高僧）於是縱容順應世俗，時常用清明的計謀，有時寄託于吟唱的歌謠。或者因為情感的事情，來澄清和淘汰那些繁雜的事務。所以正道才會遠離而難以企及，封閉停滯的邪見卻容易形成。這都是有原因的。於是，我流離於鄴城和衛地之間，多次表達問候和關懷。道義終究是幽深而玄妙的，所以最終沒有光榮的繼承者。有一位向居士，隱居在山林中，以樹木的果實為食。在天保初年，與可（高僧）在道義上互相學習，寫信互相問好說：『影子由形體產生，迴響追隨聲音而來。玩弄影子只會使形體疲勞，卻不知道形體本身就是影子；試圖停止聲音來消除迴響，卻不明白聲音才是迴響的根源。想要通過消除煩惱來尋求涅槃的人，就像去掉形體來尋找影子；離開眾生來尋求佛，就像停止聲音來尋找回響。』所以，迷惑和覺悟是同一條道路，愚笨和智慧並沒有區別。沒有名字的事物被賦予名字，因為有了名字，是非就產生了；沒有道理的事情被說成道理，因為有了道理，爭論就產生了。幻化並非真實，誰是誰非呢？虛妄沒有實際，哪裡有空和有呢？要知道得到也像沒得到，失去也像沒失去。還沒來得及深入探討，姑且表達這些意思，希望您能回覆我。 可（高僧）提筆寫下自己的想法說：『所說的這些真法，都如實地反映了真理，與深奧的道理並沒有什麼不同。原本迷惑的時候，把摩尼寶珠（Manibead）當作瓦礫，一旦豁然醒悟，才知道那是真正的寶珠。無明和智慧，實際上並沒有什麼不同，應當知道萬法本來就是如此。憐憫那些持有二元對立見解的人，我寫下這些文字。觀察自身與佛並沒有差別，何必再向外尋求其他的呢？』他的發言深入道理，沒有經過任何修改，有時會補充一些內容，最終形成了一部部著作，具體內容都在其他的卷冊中。當時還有化公（Huagong）、彥公（Yangong）和和禪師（Hechanshi）等人，各自精通玄奧的道理，說出的話語清澈高遠，寄託著自己的情懷。這些都是我從他們的口中聽到的真實情況，但是因為人世間並不遙遠，所以碑文記載很少。
【English Translation】 English version I used so much effort to open your eyes. What caused these envoys to become like this? The answer is: 'The eyes were originally correct, but they became evil because of the teacher.' Therefore, Heng (referring to a group or individual) deeply resented, slandered, and was angered by Ke (referring to an individual, usually a high-ranking monk or wise person). They bribed local officials with money to carry out unreasonable massacres and persecutions. Ke (the high-ranking monk) never had a trace of resentment, almost to the point of death. Heng (the group) felt fortunate and happy about this. Thus, it led those who truly understood the fundamentals to abandon their studies and pursue superficial splendor, while those who slandered and defiled wielded knives and compared themselves to others. Only then did they begin to realize that the same sound could produce both joy and fear. Just like the traces of seawater and the accumulated water in hoofprints, the difference in depth is there. Therefore, Ke (the high-ranking monk) indulged and conformed to worldly customs, often using clear strategies, sometimes entrusting them to chanted ballads. Or, because of emotional matters, to clarify and eliminate those complicated affairs. That's why the right path is far away and difficult to reach, while closed and stagnant evil views are easy to form. There is a reason for this. Therefore, I wandered between Ye City and Wei, repeatedly expressing greetings and concerns. Righteousness is ultimately profound and mysterious, so there is ultimately no glorious successor. There was a layman named Xiang, who lived in seclusion in the mountains and forests, eating the fruits of trees. In the early years of Tianbao, he and Ke (the high-ranking monk) learned from each other in righteousness, writing letters to greet each other, saying: 'Shadows arise from forms, and echoes follow sounds. Playing with shadows only tires the form, but does not know that the form itself is a shadow; trying to stop the sound to eliminate the echo does not understand that the sound is the root of the echo.' Those who want to seek Nirvana by eliminating afflictions are like removing the form to find the shadow; leaving sentient beings to seek the Buddha is like stopping the sound to find the echo. Therefore, delusion and enlightenment are the same path, and foolishness and wisdom are no different. Things without names are given names, and because of names, right and wrong arise; things without reason are said to be reasonable, and because of reason, disputes arise. Illusions are not real, who is right and who is wrong? Vanity has no reality, where is emptiness and existence? Know that getting is like not getting, and losing is like not losing. Before I have time to explore in depth, let me express these meanings for now, and I hope you can reply to me. Ke (the high-ranking monk) picked up his pen and wrote down his thoughts, saying: 'These true dharmas that are spoken all truthfully reflect the truth, and are no different from profound principles. When originally deluded, one regarded the Manibead (Manibead) as rubble, but once suddenly awakened, one knew that it was the real pearl. Ignorance and wisdom are actually no different, and one should know that all dharmas are originally like this. Pitying those who hold dualistic views, I write these words. Observing oneself and the Buddha are no different, why seek other things externally?' His statements were profound in reasoning, without any modification, and sometimes he would add some content, eventually forming a series of works, the specific content of which is in other volumes. At that time, there were also Huagong (Huagong), Yangong (Yangong), and Hechanshi (Hechanshi), who each mastered profound principles, and the words they spoke were clear and lofty, entrusting their feelings. These are all the truths I heard from their mouths, but because the human world is not far away, there are few inscriptions on steles.
聞。微言不傳清德誰序。深可痛矣。時有林法師。在鄴盛講勝鬘並制文義。每講人聚乃選通三部經者。得七百人。預在其席。及周滅法與可同學共護經像。初達摩禪師以四卷楞伽授可曰。我觀漢地惟有此經。仁者依行自得度世。可專附玄理如前所陳。遭賊斫臂。以法御心不覺痛苦。火燒斫處血斷帛裹乞食如故。曾不告人。后林又被賊斫其臂。叫號通夕。可為治裹乞食供林。林怪可手不便怒之。可曰。餅食在前何不自裹。林曰。我無臂也。可不知耶。可曰。我亦無臂。復何可怒。因相委問方知有功。故世云無臂林矣。每可說法竟曰。此經四世之後變成名相。一何可悲。有那禪師者。俗姓馬氏。年二十一居東海講禮易。行學四百南至相州遇可說法。乃與學士十人出家受道。諸門人于相州東設齋辭別哭聲動邑。那自出俗。手不執筆及俗書。惟服一衣一缽。一坐一食以可常行。兼奉頭陀。故其所往不參邑落。有慧滿者。滎陽人。姓張。舊住相州隆化寺。遇那說法便受其道專務無著。一衣一食但畜二針。冬則乞補。夏便通舍覆赤而已。自述一生無有怯怖。身無蚤虱睡而不夢。住無再宿。到寺則破柴造履。常行乞食。貞觀十六年。于洛州南會善寺側宿柏墓中。遇雪深三尺。其旦入寺見曇曠法師。怪所從來。滿曰。法友來耶。遣尋坐
【現代漢語翻譯】 現代漢語譯本： 聽聞此事，（我）深感痛惜。如此精妙的佛法未能流傳，又有誰來讚頌（達摩禪師）清高的品德呢？ 當時有位林法師，在鄴城（今河北臨漳西南）盛大地講授《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra），並且撰寫文義。每次講經時，人們都會挑選精通三部經典的人，多達七百人，參與聽講。在北周滅佛時，林法師與道可（指慧可）一起保護經書和佛像。 當初，達摩禪師將四卷《楞伽經》（Laṅkāvatāra Sūtra）傳授給慧可，說：『我觀察漢地，只有這部經可以依之修行，仁者依此修行，自然可以度化世人。』慧可專心研究玄妙的義理，就像前面所說的那樣。他曾遭遇盜賊砍斷手臂，但他以佛法來控制內心，不覺得痛苦。用火燒灼傷口，用布包扎，照常乞食，從未告訴別人。後來，林法師也被盜賊砍斷手臂，整夜叫喊。慧可為他治療包紮，並乞食供養林法師。林法師奇怪慧可手腳不便，責怪他。慧可說：『餅食就在眼前，為何不自己包紮？』林法師說：『我沒有手臂啊，你不知道嗎？』慧可說：『我也一樣沒有手臂，又有什麼可責怪的呢？』於是兩人互相詢問，才知道對方都有功德。所以世人稱林法師為『無臂林』。 每次慧可說法完畢，都會說：『這部經在四世之後，就會變成空洞的名相，真是令人悲哀啊！』 有位那禪師，俗姓馬，二十一歲時在東海講授《禮易》。遊學四百里，南至相州（今河南安陽）時，遇到慧可說法，於是與十位學士一起出家受道。眾弟子在相州東邊設齋飯與他告別，哭聲震動全城。那禪師自從出家后，手不拿筆，也不看世俗的書籍，只穿一件衣服，一個缽，一坐一食，效仿慧可的修行方式，兼修頭陀行（dhūta）。所以他所到的地方，不進入城鎮村落。有位慧滿，是滎陽（今河南鄭州）人，姓張，原住在相州隆化寺。遇到那禪師說法后，便接受了他的教導，專心修習無著（anāsakti）。他只穿一件衣服，一食一餐，只帶兩根針，冬天乞討布來縫補衣服，夏天就脫光衣服，赤身裸體。他自述一生沒有怯懦和恐懼，身上沒有跳蚤和虱子，睡覺不做夢，居住從不在一個地方住兩晚。到寺廟后，就劈柴做鞋，經常乞食。貞觀十六年，在洛州（今河南洛陽）南邊的會善寺旁的柏樹墓地中過夜，遇到大雪，積雪三尺深。第二天早上進入寺廟，曇曠法師奇怪他從哪裡來。慧滿說：『法友來了嗎？』於是讓他尋找座位。
【English Translation】 English version: Having heard this, I deeply lament. Who will extol the pure virtue (of Bodhidharma) since such subtle teachings are not transmitted? At that time, there was a Dharma Master Lin, who lectured extensively on the Śrīmālādevī Siṃhanāda Sūtra in Ye City (present-day southwest of Linzhang, Hebei), and also composed commentaries. Each time he lectured, people would select those who were proficient in the three divisions of the scriptures, numbering as many as seven hundred, to attend. During the persecution of Buddhism by the Northern Zhou dynasty, Dharma Master Lin and Daoke (referring to Huike) together protected the scriptures and Buddha images. Initially, Zen Master Bodhidharma transmitted the four-fascicle Laṅkāvatāra Sūtra to Huike, saying: 'I observe that in the land of Han, only this scripture can be relied upon for practice. The benevolent one, by practicing according to it, will naturally be able to liberate sentient beings.' Huike devoted himself to studying the profound principles, as mentioned earlier. He was once attacked by robbers and had his arm cut off, but he controlled his mind with the Dharma and did not feel pain. He cauterized the wound with fire, bandaged it with cloth, and continued to beg for food as usual, never telling anyone. Later, Dharma Master Lin also had his arm cut off by robbers and cried out all night. Huike treated and bandaged him, and begged for food to offer to Dharma Master Lin. Dharma Master Lin was surprised that Huike's hands and feet were inconvenient and blamed him. Huike said: 'The cakes and food are right in front of you, why don't you bandage it yourself?' Dharma Master Lin said: 'I have no arm, don't you know?' Huike said: 'I also have no arm, so what is there to blame?' Thereupon, they inquired of each other and realized that they both had merit. Therefore, the world calls Dharma Master Lin 'Armless Lin'. Each time Huike finished speaking the Dharma, he would say: 'After four generations, this scripture will become empty names and forms, how sad!' There was a Zen Master Na, whose lay surname was Ma. At the age of twenty-one, he lectured on the Book of Rites and the Book of Changes in the East Sea. He traveled four hundred li, reaching Xiang Prefecture (present-day Anyang, Henan) in the south, where he encountered Huike speaking the Dharma. Thereupon, he and ten scholars renounced their worldly lives and received the Dharma. The disciples set up a vegetarian feast east of Xiang Prefecture to bid him farewell, and the sound of their weeping shook the entire city. Since Zen Master Na renounced his worldly life, he did not hold a pen or read secular books. He only wore one robe, carried one bowl, sat once, and ate once a day, emulating Huike's practice, and also practiced dhūta (ascetic practices). Therefore, wherever he went, he did not enter towns or villages. There was a Huiman, a native of Xingyang (present-day Zhengzhou, Henan), whose surname was Zhang. He originally lived in Longhua Temple in Xiang Prefecture. After encountering Zen Master Na speaking the Dharma, he accepted his teachings and devoted himself to practicing anāsakti (non-attachment). He only wore one robe, ate one meal a day, and only carried two needles. In winter, he begged for cloth to mend his clothes, and in summer, he simply took off his clothes and remained naked. He recounted that throughout his life, he had no fear or trepidation, no fleas or lice on his body, slept without dreaming, and never stayed in one place for two nights. When he arrived at a temple, he chopped firewood and made shoes, and often begged for food. In the sixteenth year of the Zhenguan era, he spent the night in a cypress tree cemetery next to Huishan Temple south of Luo Prefecture (present-day Luoyang, Henan), and encountered heavy snow, with three feet of accumulated snow. The next morning, he entered the temple, and Dharma Master Tankuang was surprised to see where he had come from. Huiman said: 'Has the Dharma friend arrived?' Then he asked him to find a seat.
處。四邊五尺許雪自積聚不可測也。故其聞有括訪諸僧逃隱。滿便持衣缽周行聚落無可滯礙。隨施隨散索爾虛閑。有請宿齋者。告云。天下無人方受爾請。故滿每說法雲。諸佛說心。令知心相是虛妄法。今乃重加心相。深違佛意。又增論議殊乖大理。故使那滿等師常赍四卷楞伽以為心要。隨說隨行不爽遺委。後於洛陶中無疾坐化。年可七十。斯徒並可之宗系。故可別敘。
釋僧達。俗姓李。上穀人。十五出家。遊學北代聽習為業。及受具后宗軌毗尼。進止沉審非先祖習。年登二夏。為魏孝文所重。邀延廟寺闡弘四分。而形器異倫見者驚奉。虎頭長耳雙齒過寸。機論適變時其高美。與徐州龍達各題稱謂。尋復振錫洛都。因遇勒那三歲。奉其新誨。不久值那遷化。覆述地論聲駭伊谷。令望歸信相次稱謁。后聽光師十地發明幽旨。遂從受菩薩戒焉。因從請業有名學眾。又南會徐部隨通地論。梁武皇帝撥亂弘道。銜聞欣然遂即濟江造宮請見。敕駙馬殷均。引入重云殿。自晝通夜傳所未聞。連席七宵帝嘆嘉瑞。因從受戒。誓為弟子。下敕住同泰寺。降禮供奉。旬別入殿開示弘理。年移一紀道懷有據。請辭還魏。乃經七啟方許背梁。時兗州行臺侯景為造二寺。山名天觀。治曰。丈六達念身為苦器難可維持。乃試履裁約。餌苓
【現代漢語翻譯】 此處。四邊五尺左右的雪堆積起來，深不可測。因此，當聽說官府搜捕僧人逃匿時，滿法師便拿著衣缽，在各個村落間行走，沒有任何阻礙。他隨得隨舍，追求空虛閒適。有人請他留宿齋戒，他就告訴他們：『天下沒有人能夠接受你們的供請。』所以滿法師常說法說：『諸佛說心，是爲了讓人知道心相是虛妄的法。現在卻又加重心相，深深違背了佛的本意，又增加了許多議論，實在不合乎大道理。』因此那滿（不知道是否人名）等法師常常攜帶四卷《楞伽經》（Lankavatara Sutra），作為修行的心要，隨著所說而實行，沒有違背佛的遺訓。後來在洛陶（Luotao）中無疾而終，享年大約七十歲。這位僧人的門徒都屬於可法師（不知道是否人名）的宗系，所以另外敘述。
釋僧達（釋：佛教僧侶的尊稱，僧達：人名），俗姓李，上谷（Shanggu）人。十五歲出家，以遊學北代（Beidai）聽講學習為業。等到受具足戒后，遵循毗尼（Vinaya，戒律），舉止沉穩審慎，不像先輩的習慣。年滿二十歲時，被魏孝文帝（Xiaowen Emperor of Wei）所器重，邀請到廟寺闡揚弘揚四分律（Four-Part Vinaya）。他的形貌與衆不同，見到他的人都感到驚奇敬奉。他長著老虎一樣的頭，長長的耳朵，兩顆牙齒超過一寸。他的機智辯論隨機應變，當時的人都認為他非常優秀。他和徐州（Xuzhou）的龍達（Longda）各自被人們題寫稱謂。不久后，他又回到洛陽（Luodu）。因為遇到勒那（Lena）三藏，接受了他的新教誨。不久后，勒那三藏圓寂，他複述《地論》（Dasabhumika Sutra Commentary），聲音響徹山谷。令人仰慕，歸信的人相繼前來拜謁。後來聽光法師（Guangshi）講解《十地經》（Dasabhumika Sutra），闡明深奧的旨意，於是就跟隨他受了菩薩戒。因為跟隨他學習的人很多，所以他的學眾很有名。他又南下會見徐部（Xubu），隨之通曉了《地論》。梁武帝（Wu Emperor of Liang）平定叛亂，弘揚佛法，聽到他的名聲后非常高興，於是就渡江到宮中請求見面。皇帝敕令駙馬殷均（Yin Jun）將他引入重云殿。從白天到夜晚，講述皇帝從未聽聞的佛法。連續七個夜晚，皇帝讚歎這是吉祥的徵兆。於是就跟隨他受戒，發誓做他的弟子。皇帝下令他住在同泰寺（Tongtai Temple），以禮供奉。每隔十天就入宮開示弘揚佛理。過了一年，他的道心堅定。請求辭別返回北魏（Northern Wei），經過七次請求才被允許離開南梁（Southern Liang）。當時兗州（Yanzhou）行臺侯景（Hou Jing）為他建造了兩座寺廟，山名為天觀（Tianguan）。他認為，身體是痛苦的容器，難以維持，於是嘗試減少飲食，服用茯苓（Fuling）。
【English Translation】 Here. The snow accumulated on all four sides, about five chi (a unit of length, approximately 1/3 meter) in size, was immeasurable in depth. Therefore, when he heard that the authorities were searching for monks who had fled into hiding, Master Man (Man: possibly a name) traveled around the villages with his robes and alms bowl, without any hindrance. He gave away whatever he received, seeking emptiness and leisure. When someone invited him to stay for a vegetarian meal, he would tell them: 'There is no one in the world who can accept your offering.' Therefore, Master Man often preached: 'The Buddhas speak of the mind in order to make people aware that the characteristics of the mind are illusory dharmas. Now, to further emphasize the characteristics of the mind is to deeply violate the Buddha's original intention, and to add more arguments is truly contrary to great reason.' Therefore, masters such as Naman (Naman: possibly a name) often carried the four-volume Lankavatara Sutra as the essence of their practice, acting in accordance with what they preached, without deviating from the Buddha's instructions. Later, he passed away peacefully in Luotao, without any illness, at the age of about seventy. The disciples of this monk all belonged to the lineage of Master Ke (Ke: possibly a name), so they are narrated separately.
Venerable Sengda (Shi: a respectful title for Buddhist monks, Sengda: name), whose lay surname was Li, was a native of Shanggu. He left home at the age of fifteen and made it his profession to travel and study in Beidai, listening to lectures. After receiving the full monastic precepts, he followed the Vinaya (discipline), and his conduct was calm and prudent, unlike the habits of his predecessors. When he reached the age of twenty, he was highly regarded by Emperor Xiaowen of Wei, who invited him to temples to expound and propagate the Four-Part Vinaya. His appearance was extraordinary, and those who saw him were amazed and revered him. He had a tiger-like head, long ears, and two teeth that were more than an inch long. His wit and arguments were adaptable, and people at the time thought he was excellent. He and Longda of Xuzhou were each given titles by the people. Soon after, he returned to Luoyang. Because he met Tripitaka Lena, he accepted his new teachings. Soon after, Tripitaka Lena passed away, and he repeated the Dasabhumika Sutra Commentary, his voice resounding through the valleys. People admired him, and believers came to pay their respects one after another. Later, he listened to Master Guangshi explain the Dasabhumika Sutra, elucidating the profound meaning, and then followed him to receive the Bodhisattva precepts. Because many people followed him to study, his Sangha was very famous. He also went south to meet Xubu, and then became proficient in the Dasabhumika Sutra. Emperor Wu of Liang quelled the rebellion and promoted Buddhism. He was very happy to hear of his reputation, so he crossed the river to the palace to request a meeting. The emperor ordered the consort Yin Jun to lead him into the Chongyun Hall. From day to night, he spoke of the Dharma that the emperor had never heard before. For seven consecutive nights, the emperor praised this as an auspicious sign. Then he followed him to receive the precepts and vowed to be his disciple. The emperor ordered him to live in Tongtai Temple and offered him respectful offerings. Every ten days, he would enter the palace to give instructions and propagate the Dharma. After a year, his faith was firm. He requested to leave and return to Northern Wei, and after seven requests, he was allowed to leave Southern Liang. At that time, Hou Jing, the governor of Yanzhou, built two temples for him, and the mountain was named Tianguan. He believed that the body was a vessel of suffering, difficult to maintain, so he tried to reduce his diet and take Poria cocos.
斷粒。自此終報。資用通生。未為魏廢帝中王敕僕射高隆之召入鄴都。受菩薩戒。暨齊文宣特加殊禮。前後六度歸崇十善。達性愛林泉居閑濟業。帝為達于林慮山黃華嶺下立洪谷寺。又舍神武舊廟造定寇寺。兩以居之。初達經營山寺將入谷口。虎踞其前。乃祝曰。欲造一寺福被幽靈。若相許者。可為避道。言訖尋去。及造寺竟安眾綜業。達反鄴京。夜有神現。身被黃服拜而跪曰。弟子是載山神也。王及三谷正備供養。愿不須還。達曰。在山利少在京利多。貧道觀機而動。幸無遮止。又經靜夜有推戶者。稱曰。山神之妻。白日無暇。今故參拜。並奉米糕一筐進而重曰。僧無偏為。禮佛之時請兼弟子名也。達答。糕可將還。后當爲禮。因令通為之。時一拜兼唱。其含幽識明皆此類也。達遣弟子道爽。為山神讀金光明經。月餘有虎來將狗去。達聞之曰。此必小道人懈怠。不為檀越讀經。具問之。果云三日來別誦維摩耳。乃燒香禮佛告曰。昨雖誦余經。其福亦屬檀越。若有靈鑒放狗還也。至曉狗還。看于頂上有銜嚙處。斯又接統神明。殆不可測。講華嚴四分十地地持。雖無疏記而敷揚有據。特善論議知名南北。禪法一門開世殊廣。曾游梁境。志公遇而告曰。達禪師是大福德人也。帝亦深敬。常顧侍臣云。北方鸞法師達禪師。肉
【現代漢語翻譯】 斷粒。自此終報。（斷粒：指斷絕穀物，以此來修行。自此終報：從此結束這種修行方式。）資用通生。（資用通生：指生活所需的一切都得到滿足。）未為魏廢帝中王敕僕射高隆之召入鄴都，受菩薩戒。（未為魏廢帝中王敕僕射高隆之召入鄴都，受菩薩戒：在北魏廢帝時期，被中王府的官員高隆之奉皇帝之命召入鄴都，並受了菩薩戒。）暨齊文宣特加殊禮，前後六度歸崇十善。（暨齊文宣特加殊禮，前後六度歸崇十善：到了北齊文宣帝時期，受到了特別的禮遇，前後六次歸依並推崇十善。）達林泉居閑濟業。（達林泉居閑濟業：在山林泉水之間隱居，悠閒地從事救濟事業。）帝為達于林慮山黃華嶺下立洪谷寺，又舍神武舊廟造定寇寺，兩以居之。（皇帝爲了達禪師在林慮山的黃華嶺下建立了洪谷寺，又捨棄了神武帝的舊廟建造了定寇寺，兩座寺廟都供達禪師居住。） 初達經營山寺將入谷口，虎踞其前，乃祝曰：『欲造一寺福被幽靈，若相許者，可為避道。』言訖尋去。（當初達禪師經營山寺，準備進入谷口時，一隻老虎蹲踞在前面，於是祝禱說：『想要建造一座寺廟，讓福澤覆蓋幽冥之中的神靈，如果允許的話，請讓開道路。』說完，老虎就離開了。）及造寺竟安眾綜業，達反鄴京，夜有神現，身被黃服拜而跪曰：『弟子是載山神也，王及三谷正備供養，愿不須還。』（等到寺廟建造完畢，安頓好僧眾，處理完各種事務，達禪師返回鄴京，夜裡有神顯現，身穿黃色衣服，跪拜說：『弟子是載山的山神，大王和三谷的百姓都準備了供養，希望您不要離開。』）達曰：『在山利少在京利多，貧道觀機而動，幸無遮止。』（達禪師說：『在山裡利益少，在京城利益多，貧道會觀察時機而行動，希望你不要阻攔。』） 又經靜夜有推戶者，稱曰：『山神之妻，白日無暇，今故參拜，並奉米糕一筐』進而重曰：『僧無偏為，禮佛之時請兼弟子名也。』（又經過一個寂靜的夜晚，有人推門進來，自稱是『山神的妻子，白天沒有空閑，現在特來參拜，並奉上一筐米糕』，接著又說：『僧人不要有偏頗，禮佛的時候請也念上弟子的名字。』）達答：『糕可將還，后當爲禮。』因令通為之，時一拜兼唱，其含幽識明皆此類也。（達禪師回答說：『米糕可以拿回去，以後會為你禮拜的。』於是讓僧人誦經時也為山神之妻祈福，每次禮拜時都兼顧到她，其中包含的幽深智慧和明白事理都是這樣的。） 達遣弟子道爽，為山神讀金光明經，月餘有虎來將狗去。（達禪師派遣弟子道爽，為山神誦讀《金光明經》，一個月后，有老虎來把狗叼走了。）達聞之曰：『此必小道人懈怠，不為檀越讀經。』具問之，果云三日來別誦維摩耳。（達禪師聽了說：『這一定是小道人懈怠了，沒有為施主誦經。』詳細詢問后，果然說道爽說三天來改誦《維摩詰經》了。）乃燒香禮佛告曰：『昨雖誦余經，其福亦屬檀越，若有靈鑒放狗還也。』（於是焚香禮佛，禱告說：『昨天雖然誦了其他的經，但其福德也歸於施主，如果真的有靈驗，請放回那條狗吧。』）至曉狗還，看于頂上有銜嚙處，斯又接統神明，殆不可測。（到天亮時，狗回來了，看到狗的頭頂上有被咬過的痕跡，這又是溝通神明，實在不可思議。） 講華嚴四分十地地持，雖無疏記而敷揚有據，特善論議知名南北。（講授《華嚴經》、《四分律》、《十地經》、《地持論》，雖然沒有疏解和記錄，但闡述弘揚都有依據，特別擅長辯論，名聲傳遍南北。）禪法一門開世殊廣，曾游梁境。（禪法一門開創世面非常廣闊，曾經遊歷南梁。）志公遇而告曰：『達禪師是大福德人也。』（志公禪師遇到他后說：『達禪師是大福德之人啊。』）帝亦深敬，常顧侍臣云：『北方鸞法師達禪師，肉（皇帝也非常尊敬他，經常對侍臣說：『北方的鸞法師和達禪師，肉（此處原文不完整，無法翻譯）
【English Translation】 Having cut off grains, he ended this practice. (斷粒: refers to cutting off grains as a form of practice. 自此終報: means ending this practice from now on.) His needs were always met. (資用通生: means all necessities for life were provided.) He was summoned to Yedu by Gao Longzhi, the Imperial Secretary of the Central King under Emperor Fei of the Wei Dynasty, and received the Bodhisattva precepts. (未為魏廢帝中王敕僕射高隆之召入鄴都，受菩薩戒: During the reign of Emperor Fei of the Northern Wei Dynasty, he was summoned to Yedu by Gao Longzhi, an official of the Central King's court, on the emperor's order, and received the Bodhisattva precepts.) Emperor Wenxuan of the Qi Dynasty bestowed special honors upon him, and he returned to and promoted the Ten Virtuous Acts six times. (暨齊文宣特加殊禮，前後六度歸崇十善: During the reign of Emperor Wenxuan of the Northern Qi Dynasty, he received special honors and returned to and promoted the Ten Virtuous Acts six times.) He lived in seclusion among the forests and springs, engaging in charitable activities. (達林泉居閑濟業: He lived in seclusion among the forests and springs, engaging in charitable activities.) The emperor built Honggu Monastery for him at the foot of Huanghua Ridge in Linlu Mountain, and also converted the old temple of Emperor Shenwu into Dingkou Monastery, both for him to reside in. (帝為達于林慮山黃華嶺下立洪谷寺，又舍神武舊廟造定寇寺，兩以居之: The emperor built Honggu Monastery for him at the foot of Huanghua Ridge in Linlu Mountain, and also converted the old temple of Emperor Shenwu into Dingkou Monastery, both for him to reside in.) When Da (達) first managed the mountain monastery and was about to enter the valley entrance, a tiger crouched in front of him. He then prayed, 'I wish to build a monastery to bring blessings to the spirits of the underworld. If you agree, please make way.' After he finished speaking, the tiger left. (初達經營山寺將入谷口，虎踞其前，乃祝曰：『欲造一寺福被幽靈，若相許者，可為避道。』言訖尋去: When Da first managed the mountain monastery and was about to enter the valley entrance, a tiger crouched in front of him. He then prayed, 'I wish to build a monastery to bring blessings to the spirits of the underworld. If you agree, please make way.' After he finished speaking, the tiger left.) After the monastery was built and the community was settled, Da returned to Yejing. At night, a god appeared, wearing yellow robes, bowing and kneeling, saying, 'This disciple is the mountain god of Zai Mountain. The king and the people of the three valleys are preparing offerings. I hope you do not have to return.' (及造寺竟安眾綜業，達反鄴京，夜有神現，身被黃服拜而跪曰：『弟子是載山神也，王及三谷正備供養，愿不須還: After the monastery was built and the community was settled, Da returned to Yejing. At night, a god appeared, wearing yellow robes, bowing and kneeling, saying, 'This disciple is the mountain god of Zai Mountain. The king and the people of the three valleys are preparing offerings. I hope you do not have to return.') Da said, 'There are fewer benefits in the mountains and more benefits in the capital. This poor monk will act according to the circumstances. I hope you will not hinder me.' (達曰：『在山利少在京利多，貧道觀機而動，幸無遮止: Da said, 'There are fewer benefits in the mountains and more benefits in the capital. This poor monk will act according to the circumstances. I hope you will not hinder me.') Again, one quiet night, someone pushed the door and said, 'I am the wife of the mountain god. I have no time during the day, so I am here to pay my respects and offer a basket of rice cakes.' Then she added, 'Monks should not be biased. Please include my name when you worship the Buddha.' (又經靜夜有推戶者，稱曰：『山神之妻，白日無暇，今故參拜，並奉米糕一筐』進而重曰：『僧無偏為，禮佛之時請兼弟子名也: Again, one quiet night, someone pushed the door and said, 'I am the wife of the mountain god. I have no time during the day, so I am here to pay my respects and offer a basket of rice cakes.' Then she added, 'Monks should not be biased. Please include my name when you worship the Buddha.') Da replied, 'You can take the cakes back. I will pray for you later.' So he instructed the monks to do so, chanting her name during each prostration. Such was his understanding of the hidden and his clarity of mind. (達答：『糕可將還，后當爲禮。』因令通為之，時一拜兼唱，其含幽識明皆此類也: Da replied, 'You can take the cakes back. I will pray for you later.' So he instructed the monks to do so, chanting her name during each prostration. Such was his understanding of the hidden and his clarity of mind.) Da sent his disciple Dao Shuang (道爽) to recite the Golden Light Sutra (金光明經) for the mountain god. After more than a month, a tiger came and took a dog away. (達遣弟子道爽，為山神讀金光明經，月餘有虎來將狗去: Da sent his disciple Dao Shuang to recite the Golden Light Sutra for the mountain god. After more than a month, a tiger came and took a dog away.) Da heard of this and said, 'This must be because the young monk is lazy and is not reciting the sutra for the benefactor.' Upon questioning, it was revealed that Dao Shuang had been reciting the Vimalakirti Sutra (維摩詰經) for the past three days. (達聞之曰：『此必小道人懈怠，不為檀越讀經。』具問之，果云三日來別誦維摩耳: Da heard of this and said, 'This must be because the young monk is lazy and is not reciting the sutra for the benefactor.' Upon questioning, it was revealed that Dao Shuang had been reciting the Vimalakirti Sutra for the past three days.) So he burned incense, prostrated to the Buddha, and said, 'Although I recited other sutras yesterday, the merit also belongs to the benefactor. If you have spiritual insight, please release the dog.' (乃燒香禮佛告曰：『昨雖誦余經，其福亦屬檀越，若有靈鑒放狗還也: So he burned incense, prostrated to the Buddha, and said, 'Although I recited other sutras yesterday, the merit also belongs to the benefactor. If you have spiritual insight, please release the dog.') By dawn, the dog had returned, and there were bite marks on its head. This was another instance of connecting with the gods, which was truly unfathomable. (至曉狗還，看于頂上有銜嚙處，斯又接統神明，殆不可測: By dawn, the dog had returned, and there were bite marks on its head. This was another instance of connecting with the gods, which was truly unfathomable.) He lectured on the Avatamsaka Sutra (華嚴經), the Four-Part Vinaya (四分律), the Ten Stages Sutra (十地經), and the Bodhisattva Bhumi Sutra (地持論). Although there were no commentaries, his explanations were well-founded. He was particularly skilled in debate and was known throughout the north and south. (講華嚴四分十地地持，雖無疏記而敷揚有據，特善論議知名南北: He lectured on the Avatamsaka Sutra, the Four-Part Vinaya, the Ten Stages Sutra, and the Bodhisattva Bhumi Sutra. Although there were no commentaries, his explanations were well-founded. He was particularly skilled in debate and was known throughout the north and south.) His school of Chan (禪) Buddhism opened up a very wide world. He once traveled to the territory of Liang. (禪法一門開世殊廣，曾游梁境: His school of Chan Buddhism opened up a very wide world. He once traveled to the territory of Liang.) Zhi Gong (志公) met him and said, 'Chan Master Da is a person of great merit.' (志公遇而告曰：『達禪師是大福德人也: Zhi Gong met him and said, 'Chan Master Da is a person of great merit.') The emperor also deeply respected him and often said to his attendants, 'The Dharma Master Luan (鸞) of the north and Chan Master Da, meat (帝亦深敬，常顧侍臣云：『北方鸞法師達禪師，肉: The emperor also deeply respected him and often said to his attendants, 'The Dharma Master Luan of the north and Chan Master Da, meat (The original text is incomplete here, so it cannot be translated.)
身菩薩。恒向北遙禮。其為時君所重無有加焉。一時少覺微疾。端坐繩床口誦波若。形氣調靜。遂終於洪谷山寺。春秋八十有二。即齊天保七年六月七日也。宣帝聞之。崩騰驚赴。舉聲大哭。六軍同號山林為動。葬于谷中巖下。立碑於後余以貞觀九年親往禮謁。骸骨猶存。寺宇遺蹟宛然如在。自達奉心玄道。情無間然。有識同親無聞嫌隙。承先私憾倍加事之。榮勝高流彌所謙退。自季世佛法崇尚官榮。僥倖之夫妄生朋翼。而達為國都眇然無顧。昭玄曹局曾不經臨。斯乃聖達之所輕。寔世福之嘉相矣。
釋僧稠。姓孫。元出昌黎。末居鉅鹿之癭陶焉。性度純懿孝信知名。而勤學世典備通經史。徴為太學博士。講解墳索聲蓋朝廷。將處器觀國羽儀廊廟。而道機潛扣欻厭世煩。一覽佛經渙然神解。時年二十有八。投鉅鏕景明寺僧寔法師而出家。落髮甫爾便尋經論。悲慶交併識神厲勇。因發五愿。所謂財法通辯。及以四大常敬三寶普福四恩。初從道房禪師受行止觀。房即跋陀之神足也。既受禪法北遊定州嘉魚山。斂念久之全無攝證。便欲出山誦涅槃經。忽遇一僧。言從泰岳來。稠以情告。彼遂苦勸。修禪慎無他志。由一切含靈。皆有初地味禪。要必系緣無求不遂。乃從之。旬日攝心果然得定。當依涅槃聖行四念處法。乃
至眠夢覺見都無慾想。歲居五夏。又詣趙州障供山道明禪師。受十六特勝法。鉆仰積序節食鞭心。九旬一食米惟四升。單敷石上不覺晨宵。布縷入肉挽而不脫。或煮食未熟。攝心入定動移晷漏。前食併爲禽獸所啖。又常修死想。遭賊怖之了無畏色。方為說諸業行。皆摧其弓矢。受戒而返。嘗於鵲山靜處感神來嬈。抱肩筑腰氣噓項上。稠以死要心。因證深定。九日不起。后從定覺情想澄然。究略世間全無樂者。便詣少林寺祖師三藏。呈己所證。跋陀曰。自蔥嶺已東。禪學之最。汝其人矣。乃更授深要。即住嵩岳寺。僧有百人泉水才足。忽見婦人弊衣挾帚卻坐階上聽僧誦經。眾不測為神人也。便訶遣之。婦有慍色以足蹋泉立竭身亦不現。眾以告稠。稠呼優婆夷。三呼乃出。便謂神曰。眾僧行道宜加擁護。婦人以足撥于故泉。水即上涌。時共深異威感如此。后詣懷州西王屋山。修習前法。聞兩虎交斗咆響振巖。乃以錫杖中解。各散而去。一時忽有仙經兩卷在於床上。稠曰。我本修佛道。豈拘域中長生者乎。言已須臾自失。其感致幽現皆此類也。從移止青羅山。受諸厲疾供養。情不憚其臭潰。甘之如薺。坐久疲頓。舒腳床前。有神輒扶之。還令加坐。因屢入定。每以七日為期。又移懷州馬頭山。魏孝明帝夙承令德。前後三召。
乃辭云。普天之下莫非王土。乞在山行道不爽大通。帝遂許焉。乃就山送供。魏孝武永熙元年。既召不出。亦于尚書谷中為立禪室。集徒供養。又北轉常山。定州刺史婁睿。彭城王高攸等。請至又默之大冥山。創開歸戒奉信者殷焉。燕趙之境。道未通被略言血食。眾侶奔赴禮貺填充。時或名利所纏者。稠為說偈止之。聞者慚色而止。便為陳修善偈。預在息心之儔。更新其器。既道張山世望重天心。齊文宣。天保二年下詔曰。久聞風德常思言遇。今敕定州令師赴鄴教化群生。義無獨善。希即荷錫暫游承明。思欲弘宣至道濟斯苦壞。至此之日脫須還山。當任東西無所留縶。稠居山積稔業濟一生。聞有敕召絕無承命。苦相敦喻方遂元請即日拂衣將出山闕。兩岫忽然驚震。響聲悲切。駭擾人畜禽獸飛走。如是三日。稠顧曰。慕道懷仁觸類斯在。豈非愛情易守放蕩難持耶。乃不約事留杖策漳滏。帝躬舉大賀出郊迎之稠年過七十。神宇清曠動發人心。敬揖情物乘機無墜。帝扶接入內為論正理。因說三界本空國土亦爾。榮華世相不可常保。廣說四念處法。帝聞之。毛豎流汗即受禪道。學周不久便證深定。爾後彌承清誨。篤敬殷重。因從受菩薩戒法。斷酒禁肉放舍鷹鷂去官畋漁郁成仁國。又斷天下屠殺。月六年三敕民齋戒。官園私菜葷
【現代漢語翻譯】 現代漢語譯本 他於是告辭說：『普天之下沒有不是君王的土地，請允許我在山中修行，不違背大通（Dàtōng，指佛法）的教義。』皇帝就答應了他，於是到山中供養他。魏孝武帝永熙元年，多次召他不出山，便在尚書谷中為他建立禪室，聚集僧徒供養。他又向北轉移到常山（Chángshān），定州刺史婁睿（Lóu Ruì）、彭城王高攸（Péngchéng Wáng Gāo Yōu）等人，請他到又默之大冥山（Yòumò zhī Dà Míng Shān），開創歸依受戒，奉信的人很多。燕趙（Yān Zhào）一帶，佛法未通，人們被『血食』（xuèshí，指祭祀用的血肉）的說法所迷惑。眾多僧侶奔赴而來，贈送的禮物堆積如山。當時有人被名利所纏繞，他便為他們說偈語來阻止他們。聽的人慚愧地停止了。便為他們陳述修善的偈語，預先讓他們成為止息妄心的同伴，更新他們的心器。 他既已弘揚佛法，山世的聲望也日益隆重，感動了天心。齊文宣帝天保二年下詔說：『很久以來就聽說您的風範德行，常常想和您見面。現在命令定州令師到鄴（Yè）地教化眾生，不應只顧自己修行。希望您能拿著錫杖暫時到承明（Chéngmíng）遊歷，我想弘揚至高的佛法，救濟這苦難的世界。』到這裡之後，如果需要還山，應當任您東西來去，不加拘留。 稠（Chóu）在山中積年累月，修行已經可以度過一生。聽到有皇帝的詔令，堅決不接受命令。經過苦苦勸說，才答應了最初的請求，立即拂衣將要出山的時候，兩座山峰忽然驚動震盪，響聲悲切，驚擾了人和家畜，禽獸飛奔逃走，像這樣持續了三天。稠回頭說：『愛慕佛道，心懷仁慈，觸及萬物都存在。難道不是因為愛情容易堅守，放縱難以把持嗎？』於是沒有約定，便拄著枴杖留在漳（Zhāng）水和滏（Fǔ）水一帶。皇帝親自舉行盛大的慶祝儀式，到郊外迎接他。稠的年齡已經超過七十歲，但神態清明開朗，感動人心。恭敬地作揖，情意和事物都恰到好處，沒有絲毫差錯。皇帝攙扶他進入宮內，為他講述正理。因此說到三界本空，國土也是如此。榮華富貴的世相不可常保。廣泛地宣說四念處法（sìniànchù fǎ）。皇帝聽了之後，毛髮豎立，流下汗水，立即接受了禪道。學習不久，便證得了甚深的禪定。此後更加承蒙清凈的教誨，非常恭敬慇勤。因此跟隨他受了菩薩戒法（púsà jiè fǎ），斷絕了飲酒，禁止了吃肉，放走了鷹和獵犬，辭去了官職，停止了打獵捕魚，鬱鬱蔥蔥地形成了仁義之國。又斷絕了天下的屠殺，每月六天，每年三個月敕令百姓齋戒。官家園林和私家菜園都不種葷菜。
【English Translation】 English version Then he resigned, saying, 'Under the whole sky, there is no land that is not the king's. I beg to practice the Way in the mountains, not deviating from the Great Thoroughfare (Dàtōng, referring to the Buddha's teachings).' The emperor then granted his request and sent offerings to the mountain. In the first year of Yongxi during the reign of Emperor Xiaowu of the Wei Dynasty, he was repeatedly summoned but did not leave the mountain. So, a meditation chamber was built for him in Shangshu Valley, gathering monks to support him. He then moved north to Changshan (Chángshān). Lou Rui (Lóu Ruì), the governor of Dingzhou, and Gao You (Gāo Yōu), the Prince of Pengcheng, invited him to Da Ming Mountain (Dà Míng Shān) of Youmo, where many people initiated refuge and precepts, devoutly believing. In the area of Yan and Zhao (Yān Zhào), where the Dharma had not yet spread, people were misled by the talk of 'blood sacrifice' (xuèshí, referring to blood and meat used in sacrifices). Many monks rushed there, and the gifts they presented piled up like mountains. At that time, some were entangled by fame and profit, and he would speak verses to stop them. Those who heard him stopped with shame. Then he would explain verses on cultivating goodness, preparing them to be companions in ceasing deluded thoughts, renewing their minds. Since he propagated the Dharma, the reputation of the mountain world grew increasingly prominent, moving the heart of heaven. In the second year of Tianbao during the reign of Emperor Wenxuan of the Qi Dynasty, an edict was issued, saying, 'I have long heard of your virtuous conduct and have often desired to meet you. Now I order the master of Dingzhou to go to Ye (Yè) to teach and transform sentient beings, not to be solely concerned with your own practice. I hope you can carry your staff and temporarily travel to Chengming (Chéngmíng). I wish to propagate the supreme Dharma and save this suffering world.' After arriving here, if you need to return to the mountain, you should be free to go east or west, without any restraint. Chou (Chóu) had accumulated years in the mountains, and his practice was enough to pass a lifetime. Hearing the emperor's edict, he firmly refused to accept the order. After much persuasion, he finally agreed to his initial request. Just as he was about to leave the mountain, brushing off his robes, two mountain peaks suddenly shook and trembled, with a sorrowful sound, disturbing people and livestock, and causing birds and beasts to flee. This continued for three days. Chou looked back and said, 'Loving the Buddha's Way, cherishing compassion, touching all things are present. Is it not because love is easy to hold onto, while indulgence is difficult to control?' So, without making an appointment, he stayed in the area of the Zhang (Zhāng) River and Fu (Fǔ) River, leaning on his staff. The emperor personally held a grand celebration, welcoming him in the suburbs. Chou was over seventy years old, but his expression was clear and open, moving people's hearts. He respectfully bowed, and his emotions and actions were appropriate, without any mistakes. The emperor helped him into the palace and explained the correct principles to him. Therefore, he spoke of the emptiness of the three realms and that the land is also like that. The glory and splendor of the world cannot be permanently maintained. He extensively explained the Four Foundations of Mindfulness (sìniànchù fǎ). After hearing this, the emperor's hair stood on end, and he sweated profusely, immediately accepting the path of Chan. After studying for a short time, he attained deep samadhi. Thereafter, he received pure teachings and was very respectful and diligent. Therefore, he followed him and received the Bodhisattva precepts (púsà jiè fǎ), cut off drinking, prohibited eating meat, released the hawks and hunting dogs, resigned from his official position, stopped hunting and fishing, and lushly formed a country of benevolence. He also stopped the slaughter throughout the country, and for six days each month and three months each year, he ordered the people to fast. No meat dishes were planted in the official gardens and private vegetable gardens.
辛悉除帝以他日告曰。道由人弘。誠不虛應。愿師安心道念。弟子敢為外護檀越何如。稠曰。菩薩弘誓。護法為心。陛下應天順俗。居宗設化。棟樑三寶導引四民。康濟既臨義無推寄。即停止禁中四十餘日。日垂明誨。帝奉之無失。后以道化須布。思序山林。便辭還本住。帝以陵阜回互咨謁或難。天保三年下敕于鄴城西南八十里龍山之陽。為構精舍。名雲門寺。請以居之。兼為石窟大寺主。兩任綱位。練眾將千。供事繁委。充諸山谷並敕國內諸州。別置禪肆。令達解念慧者就而教授時揚講誦。事事豐厚。帝曰。佛法大宗靜心為本。諸法師等徒傳法化。猶接囂煩未曰。闡揚。可併除廢。稠諫曰。諸法師並紹繼四依弘通三藏。使夫群有識邪正達幽微。若非此人將何開導。皆禪業之初宗。趣理之弘教。歸信之漸發矇斯人。帝大喜焉。因曰。今以國儲分為三分。謂供國自用及以三寶。自爾徹情歸向通古無倫。佛化東流此焉盛矣。具如別紀。即敕送錢絹被褥。接軫登山。令于寺中置庫貯之以供常費。稠以佛法要務志在修心。財利動俗事乖道化。乃致書返之。帝深器其量也。敕依前收納。別置異庫。須便依給。未經王府。爾後詔書手敕月別頻至。寸尺小緣必親言及。又敕侍御徐之才崔思和等。送諸藥餌觀僧疾苦。帝常率其羽衛。故
幸參覲。稠處小房宴坐都不迎送。弟子諫曰。皇帝降駕。今據道不迎。眾情或阻。稠曰。昔賓頭盧迎王七步。致七年失國。吾誠德之不逮。未敢自欺。形相冀獲福于帝耳。時亦美其敦慎大法得信於人。黃門侍郎李獎。與諸大德請出禪要。因為撰止觀法兩卷。味定之賓家藏本據。以齊乾明元年四月十三日辰時。絕無患惱。端坐卒于山寺。春秋八十有一。五十夏矣。當終之時異香滿寺。聞者悚神。敕遣襄樂王宣慰曰。故大禪師。志力精苦感果必然。棲心寂默虛來實返。業暢玄風事高緇素。運往神遷寔深嗟惘。資崇有嘉用申凄敬。可施物五百段。送千僧供于雲門以崇追福。至皇建二年五月。弟子曇詢等。奏請為起塔。下詔曰。故大禪師。德業高迥三寶棟樑。滅盡化終神遊物外。可依中國之法阇毗起塔。建千僧齋贈物千段。標樹芳跡示諸後代。敕右僕射魏收為制碑文。其為時君所重。前後皆此類也。既而剋日準敕。四部彌山人兼數萬。香柴千計。日正中時焚之以火。莫不哀慟斷絕哭響流川。登有白鳥數百徘徊煙上。悲鳴相切移時乃逝。仍于寺之西北建以磚塔。每有靈景異香應于道俗。初稠奉信出家知奇齊魏。克志禪業冠絕後塵。而歷履大行往還朝野。鳴謙抱素能扇清風。加又威棱群賊勢懾山魑。解虓虎之鬥情。禁稍養之深毒。
【現代漢語翻譯】 現代漢語譯本： 幸好能有機會參拜覲見。但道稠禪師在狹小的房間里宴坐，對來訪者都不迎接也不送別。弟子勸諫說：『皇帝親自駕臨，如今您依仗修道而不去迎接，恐怕會引起眾人的不滿。』道稠禪師說：『過去賓頭盧尊者迎接國王七步，導致國王七年失去國家。我的德行實在不如他，不敢自欺欺人，希望以我的形相能為皇帝祈福罷了。』當時的人們也讚美他敦厚謹慎，大法得以讓人信服。黃門侍郎李獎與各位大德請道稠禪師傳授禪要，於是他撰寫了《止觀法》兩卷。精通禪定的賓客家中藏有此書的原本。據記載，齊乾明元年四月十三日辰時，道稠禪師沒有任何疾病和煩惱，端坐于山寺圓寂，享年八十一歲，僧臘五十年。圓寂之時，寺廟裡充滿異香，聞者都感到敬畏。皇帝下令派遣襄樂王慰問說：『故大禪師志向堅定，修行精進，感得善果是必然的。他潛心寂寞，虛空而來，實在而返，弘揚玄妙的佛法，功績超越僧侶。如今逝世，實在令人惋惜。追贈豐厚的物資，以表達哀悼之情。』於是賞賜物品五百段，在雲門寺設千僧齋，以追福。到了皇建二年五月，弟子曇詢等人上奏請求為道稠禪師建造佛塔。皇帝下詔說：『故大禪師德行高尚，是佛法僧三寶的棟樑。滅盡煩惱，化緣已終，神遊於物外。可以按照中原的習俗，火化后建造佛塔，設千僧齋，贈送物品一千段，樹立芳名，昭示後代。』皇帝敕令右僕射魏收為道稠禪師撰寫碑文。由此可見，道稠禪師深受當時君王的器重，前後都是如此。之後，按照詔令選定日期，四部僧眾和數萬百姓聚集在焚化之地，準備了數千計的香柴。正午時分，點火焚燒，人們無不哀慟欲絕，哭聲響徹山川。天空中出現數百隻白鳥，在煙霧之上徘徊，悲鳴不已，許久才離去。之後，在寺廟的西北方建造了一座磚塔。每當有靈異景象和異香出現，都會應驗在僧俗之人身上。當初，道稠禪師奉信佛法，出家修行，在北齊和北魏時期就以奇才著稱。他立志于禪修事業，成就超越前人。他經歷過許多重要的修行，也曾往返于朝廷和民間。他謙虛謹慎，能弘揚清凈的風氣。而且他威嚴凜然，連群賊和山中的妖怪都感到畏懼。他能化解老虎之間的爭鬥，也能禁止蝎子和毒蛇的毒害。
【English Translation】 English version: Fortunately, there was an opportunity to pay respects. However, Douchou (Dao Chou) Chan Master, when seated in his small room, neither welcomed nor saw off visitors. His disciples remonstrated, saying, 'The Emperor himself has descended. Now, you rely on your practice and do not greet him, which may offend the public.' Douchou (Dao Chou) Chan Master said, 'In the past, Venerable Pindola (賓頭盧) [Pindola-Bharadvaja, one of the sixteen Arhats] greeted the king seven steps, leading to the king losing his kingdom after seven years. My virtue is truly not comparable to his, and I dare not deceive myself, hoping that my form can bring blessings to the Emperor.' At that time, people also praised his integrity and caution, and that the Great Dharma was trusted by people. Li Jiang, the Yellow Gate Attendant, along with other virtuous monks, requested Douchou (Dao Chou) Chan Master to impart the essentials of Chan practice, so he wrote two volumes of 'Zhiguan Fa' (止觀法) [Methods of Cessation and Contemplation]. Guests who were proficient in Samadhi (三昧) [state of meditative consciousness] had the original copy of this book hidden in their homes. According to records, on the thirteenth day of the fourth month in the first year of Qianming (乾明) [era name of Northern Qi dynasty], at the hour of Chen (辰時) [7-9 am], Douchou (Dao Chou) Chan Master, without any illness or distress, passed away peacefully while sitting in the mountain temple, at the age of eighty-one, with fifty years as a monk. At the time of his passing, the temple was filled with a strange fragrance, and those who smelled it felt reverence. The Emperor ordered the Prince of Xiang Le (襄樂王) to express condolences, saying, 'The late Great Chan Master had a firm will and diligent practice, and it was inevitable that he would reap good results. He devoted himself to silence, coming from emptiness and returning to reality, promoting the profound Dharma, and his achievements surpassed those of ordinary monks. Now that he has passed away, it is truly regrettable.' Generous gifts were bestowed to express condolences. Thus, five hundred bolts of cloth were awarded, and a thousand-monk feast was held at Yunmen Temple (雲門寺) [a Chan Buddhist temple] to seek blessings for him. In the fifth month of the second year of Huangjian (皇建) [era name of Northern Qi dynasty], his disciples Tanxun (曇詢) and others requested to build a pagoda for Douchou (Dao Chou) Chan Master. The Emperor issued an edict saying, 'The late Great Chan Master had noble virtue and was a pillar of the Three Jewels (三寶) [Buddha, Dharma, Sangha]. He extinguished afflictions, his karmic connections ended, and his spirit traveled beyond the material world. According to the customs of the Central Plains, he should be cremated and a pagoda built, a thousand-monk feast held, and a thousand bolts of cloth awarded, to establish his virtuous legacy and show it to future generations.' The Emperor ordered Wei Shou (魏收), the Right Minister of Works, to write an epitaph for Douchou (Dao Chou) Chan Master. From this, it can be seen that Douchou (Dao Chou) Chan Master was highly valued by the rulers of the time, both before and after. Later, a date was chosen according to the edict, and monks from the four divisions and tens of thousands of people gathered at the cremation site, preparing thousands of bundles of fragrant firewood. At noon, the fire was lit, and people were filled with grief, their cries echoing through the mountains and rivers. Hundreds of white birds appeared in the sky, hovering above the smoke, crying sadly for a long time before leaving. Afterwards, a brick pagoda was built in the northwest of the temple. Whenever there were miraculous sights and strange fragrances, they would be verified by both monks and laypeople. In the beginning, Douchou (Dao Chou) Chan Master believed in Buddhism, became a monk, and was known as a prodigy during the Northern Qi (北齊) and Northern Wei (北魏) dynasties. He devoted himself to Chan practice, and his achievements surpassed those of his predecessors. He experienced many important practices and traveled between the court and the people. He was humble and cautious, and could promote a pure atmosphere. Moreover, he was dignified and awe-inspiring, even bandits and mountain demons feared him. He could resolve conflicts between tigers and prevent the harm of scorpions and snakes.
大儒皇氏躬為負糧。青羅獵客執刀剪髮。或德感上玄澤流奉敬之苗。幽誠所致粟滿信心之室。樹神遮道。隨器欲而法流。文豹凈房。銜穢幞而遙棄。或猛虎馴狎即背垂衣。頹山將墮召出存命。若斯靈相振古罕儔。具如雲門象圖所紀。又初敕造寺面方十里令息心之士問道經行。稠曰。十里大廣。損妨居民。恐非遠濟。請半減之敕乃以方五里為定。使將作大匠紀伯邕締構伊始。邕集諸鄉邑問此地名。忽聞空中大聲答曰。山林幽靜。此處本號雲門。重問所由。了無一人知者。帝聞異之。因從空響焉。今名光嚴寺是也。又嘗有客僧。負錫初至。將欲安處。問其本夏。答云。吾見此中三為伽藍。言終而隱。既而掘地為井。果得鴟吻二焉。又所住禪窟前有深淵。見被毛之人。偉而胡貌。置釜燃火。水將沸涌。俄有大蟒從水中出欲入釜內。稠以足撥之。蟒遂入水。毛人亦隱。其夜因致男子神來。頂拜稠雲。弟子有兒。歲歲為惡神所啖。兒子等惜命不敢當。弟子衰老將死。故自供食。蒙師護故得免斯難。稠索水潠之。奄成雲霧。時或讒稠于宣帝以倨傲無敬者。帝大怒自來加害。稠冥知之。生來不至僧廚。忽無何而到云。明有大客至。多作供設。至夜五更先備牛輿。獨往谷口。去寺二十餘里。孤立道側。須臾帝至。怪問其故。稠曰。恐身
血不凈穢污伽藍在此候耳。帝下馬拜伏。愧悔無已。謂尚書令楊遵彥曰。如此真人何可譭謗也。乃躬負稠身往寺。稠磬折不受。帝曰。弟子負師。遍天下未足謝愆(云云)。因謂曰。弟子前身曾作何等。答曰。作羅剎王。是以今猶好殺。即咒盆水令帝自視。見其影如羅剎像焉。每年元日常問一歲吉兇。后至天保十年云。今年不能好。文宣不悅。帝問師復何如。答云。貧道亦不久。至十月帝崩。明年夏首稠喪。驗之果矣。嘗以暇日帝謂曰。弟子未見佛之靈異。頗得睹不。稠曰。此非沙門所宜。帝強之。乃投袈裟于地。帝使數十人舉之不能動。稠命沙彌取之。初無重焉。因爾篤信兼常。寺宇僧供勞賜優渥。齊滅周廢。以寺賜大夫柳務文。文又令其親辛儉守。當將家入住。有神怒曰。何敢凌犯須陀洹寺。而儉未幾便卒。隋初興復奄同初構。六時禪懺著聲寰㝢大業之末賊所盤營。房宇孑遺余皆焚蕩。余以貞觀初年陟茲勝地。山林乃舊情事惟新。觸處荒涼。屢興生滅之嘆。周睇焚燼。頻曀黍離之非。傳者親閱行圖。故直敘之於后耳。◎
◎釋法聰。姓梅。南陽新野人。八歲出家。卓然神秀。正性貞潔身形如玉蔬藿是甘無求滋饌。及長成立風操逾厲。凈施厚利相從歸給。並回造經藏三千餘卷。備窮記論。有助弘贊者無不繕集
【現代漢語翻譯】 現代漢語譯本：血不乾淨，會玷污伽藍（僧伽藍摩，寺院），就在這裡等候吧。高洋皇帝下了馬，拜倒在地，非常慚愧後悔，對尚書令楊遵彥說：『像這樣有道行的真人，怎麼可以譭謗呢！』於是親自揹著稠禪師的身體前往寺廟。稠禪師堅決推辭不受。高洋皇帝說：『弟子揹負老師，走遍天下也不足以謝罪。』於是問稠禪師說：『弟子前世曾經做過什麼？』稠禪師回答說：『做羅剎王（惡鬼之王），因此現在仍然喜歡殺戮。』稠禪師就念咒往盆裡的水，讓高洋皇帝自己看，看見自己的影子就像羅剎的形象。每年正月初一，高洋皇帝常常問稠禪師一年的吉兇。後來到了天保十年，稠禪師說：『今年不會好。』文宣帝（高洋）不高興。高洋皇帝問稠禪師自己會怎麼樣。稠禪師回答說：『貧道也不久於人世了。』到了十月，高洋皇帝駕崩。第二年夏天，稠禪師去世，應驗了稠禪師的話。曾經在空閑的時候，高洋皇帝對稠禪師說：『弟子沒有見過佛的靈異，能不能讓我見識一下？』稠禪師說：『這不適合沙門（出家人）做的事情。』高洋皇帝強求他。稠禪師就把袈裟扔在地上，高洋皇帝派了幾十個人去抬，都抬不動。稠禪師命令沙彌（小和尚）去拿，一點都不重。因此高洋皇帝更加篤信佛法，經常對寺廟和僧人的供養非常優厚。北齊滅亡后，北周也廢除了佛教，把寺廟賜給大夫柳務文。柳務文又讓他的親戚辛儉看守。辛儉打算帶著家人住進去，有神靈發怒說：『怎麼敢侵犯須陀洹（入流果，佛教修行 प्रथम 階段）寺！』辛儉沒過多久就死了。隋朝建立后，又恢復了寺廟，和最初的規模一樣。六時禪懺的聲音傳遍天下。大業末年，被賊寇佔據，房屋還殘留著，其餘的都被燒燬了。我在貞觀初年登上這片勝地，山林還是原來的樣子，但是事情已經煥然一新。到處都是荒涼的景象，多次發出興盛和滅亡的嘆息。環顧四周都是焚燒后的灰燼，頻頻感嘆黍離之悲。這些都是聽親身經歷的人講述的，所以直接敘述在後面。 釋法聰，姓梅，南陽新野人。八歲出家，非常聰慧。品行端正貞潔，身形如玉，吃粗糧也覺得甘甜，不追求美味佳餚。等到長大成人，風度和操守更加嚴厲。清凈的佈施和豐厚的利益都歸他所有，全部用來建造經藏三千多卷，詳細研究各種記論，凡是對弘揚佛法有幫助的，沒有不收集整理的。
【English Translation】 English version: The blood is unclean and will defile the Gārama (Saṃghārāma, monastery). Wait here.' Emperor Gao Yang dismounted and prostrated himself on the ground, filled with shame and remorse. He said to Yang Zunyan, the Minister of the Imperial Secretariat, 'How can such a virtuous person be slandered!' Thereupon, he personally carried the body of Chan Master Chou to the temple. Chan Master Chou firmly declined. Emperor Gao Yang said, 'For a disciple to carry his teacher, even if I traveled the whole world, it would not be enough to atone for my sins.' Then he asked Chan Master Chou, 'What was I in my previous life?' Chan Master Chou replied, 'You were a Rakshasa King (king of demons), which is why you still like to kill now.' Chan Master Chou then chanted a mantra over the water in a basin and asked Emperor Gao Yang to look at himself, and he saw his reflection as a Rakshasa. Every year on the first day of the first month, Emperor Gao Yang would often ask Chan Master Chou about the fortune of the year. Later, in the tenth year of Tianbao, Chan Master Chou said, 'This year will not be good.' Emperor Wenxuan (Gao Yang) was displeased. Emperor Gao Yang asked Chan Master Chou what would happen to him. Chan Master Chou replied, 'This poor monk will not live long either.' In the tenth month, Emperor Gao Yang died. The following summer, Chan Master Chou passed away, which proved Chan Master Chou's words. Once, during his leisure time, Emperor Gao Yang said to Chan Master Chou, 'I have not seen the spiritual wonders of the Buddha. Can you let me see them?' Chan Master Chou said, 'This is not something a Shramana (monk) should do.' Emperor Gao Yang insisted. Chan Master Chou then threw his Kāsāya (袈裟, monastic robe) on the ground. Emperor Gao Yang sent dozens of people to lift it, but they could not move it. Chan Master Chou ordered a Shami (novice monk) to pick it up, and it was not heavy at all. Therefore, Emperor Gao Yang became even more devout in Buddhism, and his offerings to the temple and monks were very generous. After the fall of the Northern Qi Dynasty, the Northern Zhou Dynasty also abolished Buddhism and bestowed the temple to the Daifu (official) Liu Wuwu. Liu Wuwu then had his relative Xin Jian guard it. Xin Jian planned to move in with his family, but a deity became angry and said, 'How dare you invade the Srotaāpanna (須陀洹, stream-enterer, the first stage of Buddhist enlightenment) Temple!' Xin Jian died not long after. After the establishment of the Sui Dynasty, the temple was restored to its original scale. The sounds of the six periods of meditation and repentance spread throughout the world. At the end of the Daye era, it was occupied by bandits. The houses were still remaining, but the rest were burned down. I ascended to this sacred place in the early years of Zhenguan. The mountains and forests are still the same, but things have been renewed. Everywhere is a desolate scene, and I have repeatedly sighed at the rise and fall of things. Looking around, there are ashes everywhere after the burning, and I frequently lament the sorrow of Shuli. These are all told by people who have experienced it personally, so I will directly narrate it later. 釋 Fa Cong, whose surname was Mei, was a native of Xinye in Nanyang. He became a monk at the age of eight and was very intelligent. His conduct was upright and chaste, his body was like jade, and he found even coarse food sweet, not seeking delicacies. When he grew up, his demeanor and integrity became even more strict. Pure offerings and generous benefits all belonged to him, and he used them all to build more than three thousand volumes of scriptures, studying various records in detail. He collected and compiled everything that was helpful to the propagation of Buddhism.
。年二十五。東遊嵩岳西涉武當。所在通道惟居宴默。因至襄陽傘蓋山白馬泉。築室方丈以為棲心之宅。入谷兩所置蘭若舍。今巡山者。尚識故基焉。初梁晉安王來部襄雍。承風來問將至禪室。馬騎將從無故卻退。王慚而返。夜感惡夢。后更再往。馬退如故。王乃潔齋躬盡虔敬方得進見。初至寺側。但睹一谷猛火洞燃。良久佇望。忽變為水經停傾仰水滅堂現。以事相詢。乃知爾時入水火定也。堂內所坐繩床兩邊各有一虎。王不敢進。聰乃以手按頭著地。閉其兩目召王令前。方得展禮。因告境內。多弊虎災請求救援。聰即入定。須臾有十七大虎來至。便與受三歸戒。敕勿犯暴百姓。又命弟子以布系諸虎頸。滿七日已當來於此。王至期日設齋。眾集諸虎亦至。便與食解布。遂爾無害。其日將王臨白馬泉。內有白龜。就聰手中取食。謂王曰。此是雄龍。又臨靈泉。有五色鯉亦就手食。云此雌龍。王與群吏嗟賞其事大施而旋。有兇黨左右數十人。夜來劫所施之物。遇虎哮吼遮遏其道。又見大人倚立禪室。傍有松樹止至其膝。執金剛杵將有守護。竟夜回遑日午方返。王怪其來方以事首。遂表奏聞。下敕為造禪居寺。聰不往住度人安之。又敕徐摛。就所住處造靈泉寺。周朝改為靜林。隋又改為景空。大唐仍于隋號。初聰住禪堂。每
【現代漢語翻譯】 年方二十五歲時，他向東遊歷了嵩山，向西跋涉了武當山。所到之處，都只是安靜地居住和禪修。後來到了襄陽的傘蓋山白馬泉，建造了一間方丈室作為棲身之所。在山谷中兩處地方設定了蘭若（寺院的別稱）房舍。如今巡山的人，還能辨認出以前的遺址。當初梁朝的晉安王來到襄雍地區巡視，聽聞了他的名聲前來拜訪，將要到達禪室時，他的馬和隨從無緣無故地退卻。晉安王感到慚愧而返回。當晚做了惡夢。之後再次前往，馬仍然像之前一樣退卻。晉安王於是齋戒沐浴，恭敬虔誠，才得以進見。剛到寺廟旁邊，只看到整個山谷燃起熊熊大火。佇立良久，忽然火變為水，經過一段時間的傾瀉，水滅火熄，寺廟顯現出來。晉安王詢問此事，才得知那是他當時入水火定的境界。禪堂內所坐的繩床兩邊各有一隻老虎。晉安王不敢上前。聰禪師於是用手按著老虎的頭讓其著地，閉上老虎的雙眼，召喚晉安王上前。晉安王才得以行禮。晉安王告知境內多有老虎為患，請求救援。聰禪師隨即入定。不久，有老虎來到，便為它授三歸戒（皈依佛、法、僧），告誡它不要侵犯百姓。又命令弟子用布繫在老虎的脖子上，滿七日後應當來到這裡。晉安王在約定的日子設齋供養。眾人聚集，老虎也來了。便給老虎食物，解開布。從此以後，老虎不再傷人。當天，聰禪師帶領晉安王來到白馬泉。泉水裡有一隻白龜，來到聰禪師手中取食。聰禪師對晉安王說：『這是雄龍。』又來到靈泉，有五色鯉魚也來到手中取食，說：『這是雌龍。』晉安王與隨行的官員們讚賞這件事，大量佈施后返回。有兇惡的黨羽數十人，夜裡來搶劫所佈施的財物。遇到老虎吼叫，阻擋他們的道路。又看見一個大人倚立在禪室旁邊的松樹旁，松樹只到他的膝蓋高，手執金剛杵，像是在守護。他們整夜徘徊，直到中午才返回。晉安王奇怪他們為何而來，他們才將事情的經過稟告。於是晉安王上表奏明此事。皇帝下令為他建造禪居寺。聰禪師沒有前去居住，而是度化百姓，使他們安居樂業。又敕令徐摛在聰禪師所居住的地方建造靈泉寺。周朝時改為靜林寺，隋朝時又改為景空寺。大唐沿用了隋朝的名稱。當初聰禪師住在禪堂里，經常 現代漢語譯本：年方二十五歲時，他向東遊歷了嵩山，向西跋涉了武當山。所到之處，都只是安靜地居住和禪修。後來到了襄陽的傘蓋山白馬泉，建造了一間方丈室作為棲身之所。在山谷中兩處地方設定了蘭若（寺院的別稱）房舍。如今巡山的人，還能辨認出以前的遺址。當初梁朝的晉安王來到襄雍地區巡視，聽聞了他的名聲前來拜訪，將要到達禪室時，他的馬和隨從無緣無故地退卻。晉安王感到慚愧而返回。當晚做了惡夢。之後再次前往，馬仍然像之前一樣退卻。晉安王於是齋戒沐浴，恭敬虔誠，才得以進見。剛到寺廟旁邊，只看到整個山谷燃起熊熊大火。佇立良久，忽然火變為水，經過一段時間的傾瀉，水滅火熄，寺廟顯現出來。晉安王詢問此事，才得知那是他當時入水火定的境界。禪堂內所坐的繩床兩邊各有一隻老虎。晉安王不敢上前。聰禪師於是用手按著老虎的頭讓其著地，閉上老虎的雙眼，召喚晉安王上前。晉安王才得以行禮。晉安王告知境內多有老虎為患，請求救援。聰禪師隨即入定。不久，有老虎來到，便為它授三歸戒（皈依佛、法、僧），告誡它不要侵犯百姓。又命令弟子用布繫在老虎的脖子上，滿七日後應當來到這裡。晉安王在約定的日子設齋供養。眾人聚集，老虎也來了。便給老虎食物，解開布。從此以後，老虎不再傷人。當天，聰禪師帶領晉安王來到白馬泉。泉水裡有一隻白龜，來到聰禪師手中取食。聰禪師對晉安王說：『這是雄龍。』又來到靈泉，有五色鯉魚也來到手中取食，說：『這是雌龍。』晉安王與隨行的官員們讚賞這件事，大量佈施后返回。有兇惡的黨羽數十人，夜裡來搶劫所佈施的財物。遇到老虎吼叫，阻擋他們的道路。又看見一個大人倚立在禪室旁邊的松樹旁，松樹只到他的膝蓋高，手執金剛杵，像是在守護。他們整夜徘徊，直到中午才返回。晉安王奇怪他們為何而來，他們才將事情的經過稟告。於是晉安王上表奏明此事。皇帝下令為他建造禪居寺。聰禪師沒有前去居住，而是度化百姓，使他們安居樂業。又敕令徐摛在聰禪師所居住的地方建造靈泉寺。周朝時改為靜林寺，隋朝時又改為景空寺。大唐沿用了隋朝的名稱。當初聰禪師住在禪堂里，經常
【English Translation】 At the age of twenty-five, he traveled east to Mount Song (Song Yue) and west to Mount Wudang (Wu Dang). Wherever he went, he simply resided in quietude and meditation. Later, he arrived at White Horse Spring (Bai Ma Quan) on Umbrella Mountain (San Gai Shan) in Xiangyang, where he built a one-丈 (zhang, a unit of length, approximately 3.3 meters) square room as a dwelling for his mind. He established two 蘭若 (lan ruo, a term for a Buddhist monastery or hermitage) retreats in the valleys. Today, those who patrol the mountains can still recognize the old foundations. Initially, Prince Jin'an of Liang (Liang Jin'an Wang) came to inspect the Xiangyong region. Hearing of his reputation, he came to visit, but as he was about to reach the meditation chamber, his horse and attendants retreated for no reason. The prince felt ashamed and returned. That night, he had a nightmare. He went again later, but the horse retreated as before. The prince then purified himself with fasting and showed utmost reverence before he was able to enter. Upon arriving at the side of the temple, he only saw the entire valley ablaze with fierce fire. After standing and watching for a long time, the fire suddenly turned into water, and after a period of pouring, the water extinguished the fire, and the temple appeared. When the prince inquired about this matter, he learned that it was the state of entering the samadhi of water and fire at that time. Inside the meditation hall, there was a tiger on each side of the rope bed where the master sat. The prince dared not approach. Chan Master Cong then pressed the tigers' heads to the ground with his hands, closed their eyes, and summoned the prince to come forward. Only then was the prince able to pay his respects. The prince informed him that there were many tiger calamities in the region and requested assistance. Chan Master Cong immediately entered samadhi. Soon, a *** tiger arrived, and he administered the Three Refuges (皈依佛、法、僧, gui yi fo, fa, seng - taking refuge in the Buddha, the Dharma, and the Sangha) to it, instructing it not to harm the people. He also ordered his disciples to tie cloths around the necks of the tigers, and after seven days, they should come here. The prince prepared a vegetarian feast on the appointed day. The people gathered, and the tigers also arrived. He then gave the tigers food and untied the cloths. From then on, the tigers no longer caused harm. On that day, Chan Master Cong led the prince to White Horse Spring. There was a white turtle in the spring, which came to Chan Master Cong's hand to eat. Chan Master Cong said to the prince, 'This is a male dragon.' He also went to the Spirit Spring, where five-colored carp also came to his hand to eat, saying, 'This is a female dragon.' The prince and his officials praised this event and returned after giving generous donations. There were dozens of wicked followers who came at night to rob the donated goods. They encountered tigers roaring and blocking their path. They also saw a large man standing beside the pine tree next to the meditation chamber, the pine tree only reaching his knees, holding a vajra (金剛杵, jin gang chu - a ritual weapon symbolizing the properties of a diamond and a thunderbolt) as if guarding the place. They wandered around all night and returned only at noon. The prince was surprised at their arrival, and they reported the events. The prince then submitted a memorial to the emperor. The emperor ordered the construction of Chanju Temple (禪居寺). Chan Master Cong did not go to live there but instead transformed the people, enabling them to live in peace and prosperity. He also ordered Xu Chi (徐摛) to build Lingquan Temple (靈泉寺) at the place where Chan Master Cong resided. During the Zhou dynasty, it was changed to Jinglin Temple (靜林寺), and during the Sui dynasty, it was changed to Jingkong Temple (景空寺). The Great Tang dynasty continued to use the name of the Sui dynasty. Initially, Chan Master Cong lived in the meditation hall, often English version: At the age of twenty-five, he traveled east to Mount Song (Song Yue) and west to Mount Wudang (Wu Dang). Wherever he went, he simply resided in quietude and meditation. Later, he arrived at White Horse Spring (Bai Ma Quan) on Umbrella Mountain (San Gai Shan) in Xiangyang, where he built a one-丈 (zhang, a unit of length, approximately 3.3 meters) square room as a dwelling for his mind. He established two 蘭若 (lan ruo, a term for a Buddhist monastery or hermitage) retreats in the valleys. Today, those who patrol the mountains can still recognize the old foundations. Initially, Prince Jin'an of Liang (Liang Jin'an Wang) came to inspect the Xiangyong region. Hearing of his reputation, he came to visit, but as he was about to reach the meditation chamber, his horse and attendants retreated for no reason. The prince felt ashamed and returned. That night, he had a nightmare. He went again later, but the horse retreated as before. The prince then purified himself with fasting and showed utmost reverence before he was able to enter. Upon arriving at the side of the temple, he only saw the entire valley ablaze with fierce fire. After standing and watching for a long time, the fire suddenly turned into water, and after a period of pouring, the water extinguished the fire, and the temple appeared. When the prince inquired about this matter, he learned that it was the state of entering the samadhi of water and fire at that time. Inside the meditation hall, there was a tiger on each side of the rope bed where the master sat. The prince dared not approach. Chan Master Cong then pressed the tigers' heads to the ground with his hands, closed their eyes, and summoned the prince to come forward. Only then was the prince able to pay his respects. The prince informed him that there were many tiger calamities in the region and requested assistance. Chan Master Cong immediately entered samadhi. Soon, a *** tiger arrived, and he administered the Three Refuges (皈依佛、法、僧, gui yi fo, fa, seng - taking refuge in the Buddha, the Dharma, and the Sangha) to it, instructing it not to harm the people. He also ordered his disciples to tie cloths around the necks of the tigers, and after seven days, they should come here. The prince prepared a vegetarian feast on the appointed day. The people gathered, and the tigers also arrived. He then gave the tigers food and untied the cloths. From then on, the tigers no longer caused harm. On that day, Chan Master Cong led the prince to White Horse Spring. There was a white turtle in the spring, which came to Chan Master Cong's hand to eat. Chan Master Cong said to the prince, 'This is a male dragon.' He also went to the Spirit Spring, where five-colored carp also came to his hand to eat, saying, 'This is a female dragon.' The prince and his officials praised this event and returned after giving generous donations. There were dozens of wicked followers who came at night to rob the donated goods. They encountered tigers roaring and blocking their path. They also saw a large man standing beside the pine tree next to the meditation chamber, the pine tree only reaching his knees, holding a vajra (金剛杵, jin gang chu - a ritual weapon symbolizing the properties of a diamond and a thunderbolt) as if guarding the place. They wandered around all night and returned only at noon. The prince was surprised at their arrival, and they reported the events. The prince then submitted a memorial to the emperor. The emperor ordered the construction of Chanju Temple (禪居寺). Chan Master Cong did not go to live there but instead transformed the people, enabling them to live in peace and prosperity. He also ordered Xu Chi (徐摛) to build Lingquan Temple (靈泉寺) at the place where Chan Master Cong resided. During the Zhou dynasty, it was changed to Jinglin Temple (靜林寺), and during the Sui dynasty, it was changed to Jingkong Temple (景空寺). The Great Tang dynasty continued to use the name of the Sui dynasty. Initially, Chan Master Cong lived in the meditation hall, often
有白鹿白雀。馴伏棲止。行往所及慈救為先。因見屠者驅豬百餘頭。聰三告曰。解脫首楞嚴。豬遂繩解散去。諸屠大怒將事加手。並仡然不動。便歸過悔罪。因斷殺業。又于漢水漁人牽網。如前三告。引網不得。方復歸心。空網而返。又荊州苦旱。長沙寺遣僧至聰所請雨。使還大降陂池皆滿。高祖遣廬陵王迎出都。有事不遂。及湘東王作牧荊峽于江陵造天宮寺迎以處之。遂終此寺即梁太清年也。其寺見有碑記。廣敘徴異景空。今寺猶有禪堂存焉。
釋。智遠。姓王族。本太原寓居陜服。幼而聰穎早悟非常。居荊州長沙寺禪坊。為法京沙門之弟子也。卓然獨立靖記玄心。至於戒年清潔逾厲而慧業未深。遙想揚輦遂負[袌-包+矢]沿波達于建業。龍光僧綽一代英雄。乃肆心仰旨專門受教。學逾一紀。解通三藏。梁建安侯蕭正立。務兼內外兼弘孔釋。造普明寺請遠居之。以伸供養之志也。有慧湛禪師。定品惟深晚學宗領。遂具受秘法咨質玄觀。定水既澄慧門宜敞。及研習大乘洞其根葉。又歷名山養志弘道。與沙門道會同集龍盤。夙昔素心一期開決。因住開善畢志山泉。城闕不窺世華無涉。守靜自怡年老無舍。以陳太建三年十二月一日旦。終於此寺禪坊。時年七十有七。遺旨不令哭。奄如入定。乃窆于獨龍之山。新安
【現代漢語翻譯】 現代漢語譯本：有白鹿和白雀，被馴服后棲息於此。他們的行動以慈悲救助為先。一次，聰禪師看見屠夫驅趕著一百多頭豬，便三次宣告『解脫首楞嚴』（一種咒語或禪定）。豬群隨即掙脫繩索，四散逃去。屠夫們大怒，想要動手加害，卻都僵硬不動。他們於是悔過自新，從此斷絕了殺業。還有一次，在漢水邊，漁民拉網捕魚，聰禪師如前三次宣告。漁網卻無法拉動，漁民這才回心轉意，空網而返。另外，荊州遭遇旱災，長沙寺派遣僧人到聰禪師處祈雨。僧人返回后，天降大雨，水庫池塘都滿了。高祖皇帝派遣廬陵王迎接聰禪師入都城，但未能如願。後來，湘東王在荊峽擔任地方長官，在江陵建造天宮寺，迎接聰禪師居住。聰禪師最終在此寺圓寂，時間是梁朝太清年間。這座寺廟現在還有碑記，廣泛記載著各種奇異景象。如今寺中還保留著禪堂。 釋智遠，姓王，是太原人，居住在陜地。他從小就聰明穎悟，很早就領悟到非凡的道理。他住在荊州長沙寺的禪房，是法京沙門（僧侶）的弟子。他卓然獨立，靜心銘記玄妙的佛法。到了受戒的年齡，他更加嚴守戒律，但認為智慧還不夠深入。於是他嚮往揚州，沿著水路到達建業（今南京）。龍光寺的僧綽是一位傑出的人物，智遠便全心仰慕他，專門向他學習。學習超過十二年，通曉三藏（經、律、論）。梁朝的建安侯蕭正立，致力於弘揚儒釋兩家，建造了普明寺，邀請智遠居住，以表達供養之心。慧湛禪師，禪定功夫深厚，晚年成為宗門領袖。智遠於是向他請教秘法，探討玄妙的佛理。禪定之水澄清后，智慧之門自然敞開。他研習大乘佛法，洞悉其根本。之後又遊歷名山，培養志向，弘揚佛法。與沙門道會一同聚集在龍盤。兩人志趣相投，徹底敞開心扉。於是智遠住在開善寺，立志于山林泉石之間。不窺視城闕，不涉足世俗繁華。他安於清靜，年老也不改變。在陳朝太建三年十二月初一的早晨，圓寂于開善寺的禪房，享年七十七歲。遺囑不許哭泣，就像入定一樣。於是被安葬在獨龍山的新安。
【English Translation】 English version: There were white deer and white birds, tamed and dwelling there. Their actions were always guided by compassion and salvation. Once, Master Cong saw butchers driving over a hundred pigs. He proclaimed three times, 'Liberation Shurangama' (a mantra or samadhi). The pigs immediately broke free from their ropes and scattered. The butchers were enraged and wanted to attack, but they were all frozen in place. They then repented and ceased their slaughtering profession. Another time, by the Han River, fishermen were pulling a net. Master Cong proclaimed as before three times. The net could not be pulled, and the fishermen then had a change of heart, returning with an empty net. Furthermore, Jingzhou suffered a drought, and Changsha Temple sent monks to Master Cong to pray for rain. After the monks returned, heavy rain fell, and the reservoirs and ponds were filled. Emperor Gaozu sent the Prince of Luling to welcome Master Cong to the capital, but it did not happen. Later, the Prince of Xiangdong, serving as a local official in Jingxia, built Tiangong Temple in Jiangling to welcome Master Cong to reside there. Master Cong eventually passed away in this temple, during the Taiqing era of the Liang Dynasty. This temple still has a stele inscription, widely recording various extraordinary events. Today, the temple still retains a meditation hall. 釋智遠, Zhiyuan, whose surname was Wang, was originally from Taiyuan, residing in Shanxi. He was intelligent from a young age and realized extraordinary principles early on. He lived in the meditation hall of Changsha Temple in Jingzhou, as a disciple of the monk Fa Jing. He stood independently, quietly remembering the profound Dharma. Upon reaching the age of ordination, he became even stricter in observing the precepts, but felt that his wisdom was not deep enough. Therefore, he yearned for Yangzhou and traveled along the water to Jianye (present-day Nanjing). Monk Chuo of Longguang Temple was an outstanding figure, and Zhiyuan wholeheartedly admired him, specializing in learning from him. After studying for more than twelve years, he understood the Tripitaka (Sutras, Vinaya, and Shastras). Xiao Zhengli, the Marquis of Jian'an of the Liang Dynasty, devoted himself to promoting both Confucianism and Buddhism, built Puming Temple, and invited Zhiyuan to reside there, to express his devotion. Chan Master Huizhan, whose meditation skills were profound, became a leader of the sect in his later years. Zhiyuan then sought his teachings on secret methods and discussed profound Buddhist principles. Once the water of meditation was clear, the gate of wisdom naturally opened. He studied Mahayana Buddhism, understanding its roots and branches. Afterwards, he traveled to famous mountains, cultivating his aspirations and promoting Buddhism. Together with the monk Daohui, they gathered at Longpan. They shared their aspirations and completely opened their hearts. Therefore, Zhiyuan lived in Kaisan Temple, dedicating himself to the mountains and springs. He did not look at the city walls and did not involve himself in worldly affairs. He was content with tranquility and did not change in his old age. On the first day of the twelfth month of the third year of the Taizian era of the Chen Dynasty, he passed away in the meditation hall of Kaisan Temple, at the age of seventy-seven. His will forbade weeping, as if he had entered samadhi. Therefore, he was buried on Dulong Mountain in Xinan.
寺沙門慧皓曰。吾與伊人早同法門久稟戒道。嘆法橋之忽壞痛寶舟之已沈。乃率庸才仰傳實德。五兵尚書蕭濟。鴻才碩學行潔名高為之銘頌。
釋法常。高齊時人。領徒講律有聲漳鄴。后講涅盤並授禪數。齊主崇為國師。以處眾囂雜枯折由生無俱利功。捐而至楚。后聞追之。變形革服一舉千里。又達衡岳。多處林野布衣乞食。又之荊硤。有僧法隱者。久住覆船山東嶺。誦法花維摩思益以為常業。而未閑心觀。后至鬆滋見常異操。乃歸而問津。遂默而不對。乃經一夏。涕泗滂沱方示心要。如說行者方知其趣。隱駐心自久繫念日新。深悟寂定不思議也。與故人胡君義別不值。題壁克月日當遠行。至期果卒。后當將終語諸僧曰。吾今日作一覺長眠。便入室右脅而臥。明日怪眠不覺。看之久終。方悟長眠語矣。
釋法京。姓孫。太原人。寓居江陵。母將懷孕。夢入蓮池捧一童子。端正可喜。因而有娠。將誕又夢。乘白師子游戲虛空。京七歲出家。十三與同學智淵。咸升高座說法無滯。寺內長少俱夢。聖僧告云。京是寺元檀越。願力生此。方為棟樑。所以凡所投造風從水漸。財利山積福門大弘。殿宇小大千五百間。並京修造。僧眾湊集千有餘人。長沙大寺聖像所居。天下稱最。東華第一。由是道力所致幽明被之。后
【現代漢語翻譯】 現代漢語譯本：寺院的沙門慧皓說：『我與法常大師早年一同進入佛門，長期接受戒律的教導。』他感嘆法橋突然崩塌，痛惜寶貴的法船已經沉沒。於是率領平庸之才，仰慕並傳揚法常大師的真實德行。五兵尚書蕭濟，以其淵博的學識和高尚的品行，為法常大師撰寫了銘文和頌詞。
釋法常，是北齊時期的人。他帶領弟子講解戒律，在漳鄴一帶頗有名聲。後來講解《涅槃經》，並傳授禪定之法。齊主尊崇他為國師。因為覺得人多喧鬧，修行容易枯萎，對自身和他人都沒有利益，於是捨棄國師之位前往楚地。後來齊主派人追趕他，他就改變形貌和服裝，一日千里地逃離。又到達衡山，大多時候住在山林里，穿著粗布衣服，靠乞討為生。後來又去了荊硤。那裡有個僧人名叫法隱，長期住在覆船山東嶺，誦讀《法華經》、《維摩經》、《思益經》作為日常功課，但還不熟悉心觀。後來到了鬆滋，見到法常大師不同尋常的操行，於是回去向他請教。法常大師沉默不語。經過一個夏天，法隱痛哭流涕，法常大師才向他開示心要。只有按照所說的去修行，才能體會其中的趣味。法隱安住于內心，持續不斷地繫念，日益精進，深刻領悟了寂靜禪定的不可思議。他和老朋友胡君義告別，沒有見到他。就在墻壁上題寫了某月某日將要遠行的日期。到了那天，果然去世了。後來臨終時告訴眾僧說：『我今天要做一次長眠。』便進入房間，右脅而臥。第二天，人們奇怪他睡著了沒有醒來，去看他，已經去世很久了。這才明白長眠的含義。
釋法京，姓孫，是太原人，居住在江陵。他的母親將要懷孕時，夢見進入蓮池，捧著一個童子，端正可愛。因此而懷孕。將要出生時又夢見，乘著白色的獅子在虛空中游戲。法京七歲出家，十三歲與同學智淵，一同登上高座說法，沒有滯礙。寺內的老少都夢見，有聖僧告訴他們說：『法京是寺院原來的檀越（dàn yuè，施主），因為過去的願力而轉生到這裡，將來會成為寺院的棟樑。』所以凡是他所投資建造的，都順風順水，財利堆積如山，福德之門大為弘揚。殿宇大小共有一千五百間，都是法京所修造。僧眾聚集了一千多人。長沙大寺是聖像所居住的地方，天下稱之為最好，是東華第一。這是由他的道力所致，使幽冥兩界都受到恩澤。後來...
【English Translation】 English version: The śrāmaṇa (沙門, monk) Huì Hào of the temple said, 'I and Dharma Master Fǎcháng (法常) entered the Dharma gate early and have long received the teachings of the precepts.' He lamented the sudden collapse of the Dharma bridge and grieved over the sinking of the precious Dharma boat. Therefore, he led his mediocre talents to admire and propagate the true virtues of Dharma Master Fǎcháng. The Minister of War, Xiāo Jì (蕭濟), with his vast knowledge and noble conduct, wrote inscriptions and eulogies for Dharma Master Fǎcháng.
釋Fǎcháng (法常), was a person from the Northern Qí (北齊) dynasty. He led disciples in lecturing on the Vinaya (戒律, monastic rules), gaining fame in the Zhāng (漳) and Yè (鄴) regions. Later, he lectured on the Nirvana Sutra and taught meditation techniques. The ruler of Qí revered him as the national preceptor. Because he felt that being in a crowded and noisy environment would lead to spiritual stagnation, benefiting neither himself nor others, he relinquished his position and went to the Chǔ (楚) region. Later, the ruler of Qí sent people to pursue him, so he changed his appearance and clothing, fleeing a thousand miles in a single day. He then arrived at Mount Héng (衡岳), mostly living in the forests, wearing coarse clothing, and begging for food. Later, he went to Jīngxiá (荊硤). There was a monk named Fǎ Yǐn (法隱) who had long resided on the eastern ridge of Fùchuán Mountain (覆船山), reciting the Lotus Sutra, the Vimalakirti Sutra, and the Siyi Sutra as his daily practice, but he was not yet familiar with mental contemplation. Later, he arrived at Sōngzī (鬆滋) and, seeing Fǎcháng's extraordinary conduct, returned to inquire of him. Fǎcháng remained silent. After a summer, Fǎ Yǐn wept profusely, and Fǎcháng then revealed the essentials of the mind to him. Only by practicing as instructed could one understand the true meaning. Fǎ Yǐn dwelled in his mind, continuously focusing his thoughts, and making daily progress, deeply realizing the inconceivable nature of tranquil samādhi (寂靜禪定, meditative absorption). He bid farewell to his old friend Hú Jūnyì (胡君義), but did not meet him. He wrote on the wall the date of his impending departure. On that day, he indeed passed away. Later, as he was about to die, he told the monks, 'Today, I will take a long sleep.' He then entered the room and lay down on his right side. The next day, people were surprised that he had fallen asleep and not awakened. They went to look at him and found that he had been dead for a long time. Only then did they understand the meaning of 'long sleep'.
釋Fǎ Jīng (法京), whose surname was Sūn (孫), was a native of Tàiyuán (太原), residing in Jiānglíng (江陵). When his mother was about to become pregnant, she dreamed of entering a lotus pond and holding a child, upright and lovely. Thus, she became pregnant. When she was about to give birth, she dreamed again of riding a white lion and playing in the void. Fǎ Jīng became a monk at the age of seven. At the age of thirteen, he and his classmate Zhì Yuān (智淵) ascended the high seat together to preach the Dharma without hindrance. The elders and youngsters in the temple all dreamed that a holy monk told them, 'Fǎ Jīng is the original dān yuè (檀越, benefactor) of the temple, reborn here because of his past vows, and will become the pillar of the temple in the future.' Therefore, whatever he invested in building went smoothly, wealth accumulated like mountains, and the gate of blessings was greatly expanded. There were 1,500 halls, large and small, all built by Fǎ Jīng. More than a thousand monks gathered. Chángshā Great Temple (長沙大寺) is where the holy image resides, and it is known as the best in the world, the first in Dōnghuá (東華). This was due to his spiritual power, which benefited both the visible and invisible realms. Later...
梁二主聞便敬重。奉為僧正綱紀遺法。晚抱危疾。諸僧像前七日行道。沙門法泰夢。像至於京房。凈人遠志。親睹像從京房返于大殿。爾日即愈。是知育王瑞像感降在人。專注祈求無往不應。不久卒于寺。春秋七十六矣。
釋法懔。姓嚴。枝江人十五出家玉泉山寺。眾侶清凈。懔依味道積有年載。禪念為本。依閑誦經。法華維摩及大論鈔。普皆無昧。不著繒纊大布為衣。不食僧糧。分衛一食。不臥常坐。勤勵莫儔。荷錫遠遊。言追勝友。廬峰臺嶺衡羅恒岱無遠不屆。氣調清邈。故山僧見者莫不挹高節而仰其奇趣也。榛林猛獸之宅。幽深魑魅之巖。棲息無為如在邑里。昔從岱嶽路出徐州。遇一縣令問以公驗。懔常赍法華一函。乃答云。此函中有行文。檢覓不見。令怒曰。本無行文。何言有邪。答曰。此經是諸佛所行之跡。貧道履而行之。還源返本。即我之行文也。令瞋不歇閉之。七日不食。誦經聲不輟。令感惡夢。便頂禮悔過。后棲默山以禪靜為正業。遂坐卒巖中。年六十二。異香紛紛旬日乃歇。時陽山僧景者。不詳何人。晦跡塵外以道自處。陽山中泉石松竹秀疏清曠嶺接桃源。古稱名地。卜居寂照感通鬼物。有懷惡念不得進前。前或值虎蛇驚怖失道。若有問法安步無他。曾有人求欻起惡念。忽見大蛇繩床而出。
【現代漢語翻譯】 現代漢語譯本：梁朝的兩位皇帝聽說這件事後，都非常敬重育王寺，奉育王寺為僧正，作為僧團的綱紀，繼承遺留下來的佛法。後來，其中一位皇帝身患重病，眾僧在佛像前連續七日舉行法會。沙門法泰夢見佛像到了京房這個地方，而凈人遠志則親眼看見佛像從京房返回大殿。就在那天，皇帝的病就好了。由此可知，育王寺的瑞像能夠感應人們的祈求，只要專心致志地祈求，沒有不應驗的。不久之後，這位皇帝在寺中去世，享年七十六歲。
釋法懔（釋：佛教僧侶的尊稱；法懔：人名），俗姓嚴，是枝江人。十五歲在玉泉山寺出家。寺中的僧侶都很清凈。法懔依止味道法師多年，以禪定和唸佛為根本修行。他利用空閑時間誦讀《法華經》、《維摩詰經》以及《大智度論》的註解，對其中的內容都非常熟悉。他不穿絲綢棉絮等華麗的衣物，只穿粗布衣服。他不食用寺廟的糧食，而是通過乞食來維持生活。他不躺臥休息，總是坐著修行。他勤奮努力，無人能比。他拄著錫杖四處遊歷，追尋高僧大德。廬山、天臺山、衡山、泰山等名山大川，沒有他沒去過的地方。他的氣質清高脫俗，所以山中的僧人見到他，沒有不敬佩他的高尚品格，仰慕他的奇特情趣的。在長滿樹木和野獸居住的地方，在幽深陰暗的鬼怪出沒的巖洞里，他都能安然居住，就像在城鎮里一樣。過去，他從泰山出發，路過徐州，遇到一位縣令，縣令向他索要通行憑證。法懔總是帶著一本《法華經》，於是回答說：『這本經書里有我的通行憑證。』縣令檢查了很久也沒找到，生氣地說：『本來就沒有通行憑證，你為什麼說有？』法懔回答說：『這部經是諸佛所行走的足跡，貧道按照經書的教導去修行，迴歸本源，這就是我的通行憑證。』縣令非常生氣，將他關了起來，七天不給他飯吃。法懔誦經的聲音卻沒有停止。縣令做了惡夢，於是向他頂禮懺悔。後來，法懔隱居在默山，以禪定為主要的修行方式，最終在巖洞中坐化圓寂，享年六十二歲。奇異的香味持續了十幾天才消散。當時，陽山有位名叫景的僧人（不詳：不知道具體情況），不知道是什麼人，他隱姓埋名，以道自處。陽山中有泉水、石頭、松樹、竹子，景色秀麗開闊，與世隔絕，古人稱之為名勝之地。景居住在這裡，他的寂靜和光明能夠感通鬼神，心懷惡意的人無法靠近。靠近的人有時會遇到老虎或蛇，受到驚嚇而迷失道路。如果有人向他請教佛法，就可以安穩地走過去，不會遇到其他意外。曾經有人在求法時突然生起惡念，忽然看見一條大蛇從他的繩床上爬了出來。
【English Translation】 English version: The two emperors of the Liang Dynasty, upon hearing of this, deeply respected Yuwang Temple, honoring it as the Sangha Chief, upholding the monastic code and inheriting the remaining Dharma. Later, one of the emperors suffered a severe illness. The monks held a seven-day Dharma assembly before the Buddha image. The Shramana Fa Tai dreamed that the image arrived at a place called Jingfang, while the Upasaka Yuan Zhi personally witnessed the image returning from Jingfang to the main hall. On that very day, the emperor recovered from his illness. From this, it is known that the auspicious image of Yuwang Temple can respond to people's prayers; as long as one prays with focused devotion, there is no request that goes unanswered. Not long after, this emperor passed away in the temple at the age of seventy-six.
Shramana Fa Lin (Shramana: a respectful term for Buddhist monks; Fa Lin: a personal name), whose lay surname was Yan, was a native of Zhijiang. He renounced the world at the age of fifteen at Yuquan Mountain Temple. The monks in the temple were very pure. Fa Lin relied on Dharma Master Wei Dao for many years, taking meditation and mindfulness as his fundamental practice. He used his free time to recite the Lotus Sutra, the Vimalakirti Sutra, and the commentaries on the Great Perfection of Wisdom Sutra, being very familiar with their contents. He did not wear luxurious clothes of silk or cotton, but only coarse cloth. He did not consume the temple's provisions, but sustained himself by begging for food. He did not lie down to rest, but always sat in meditation. He was diligent and assiduous, unmatched by anyone. Carrying his staff, he traveled far and wide, seeking out eminent monks. Mount Lu, Mount Tiantai, Mount Heng, Mount Tai, and other famous mountains and rivers, there was no place he had not been. His temperament was pure and refined, so the monks in the mountains, upon seeing him, could not help but admire his noble character and appreciate his unique interests. In places full of trees and inhabited by wild animals, in deep and dark caves haunted by demons, he could dwell peacefully, as if he were in a town. Once, he was traveling from Mount Tai, passing through Xuzhou, when he encountered a county magistrate who asked him for his travel permit. Fa Lin always carried a copy of the Lotus Sutra, so he replied, 'My travel permit is in this sutra.' The magistrate searched for a long time but could not find it, and angrily said, 'There is no travel permit at all, why do you say there is?' Fa Lin replied, 'This sutra is the path walked by all Buddhas. This humble monk follows the teachings of the sutra to cultivate, returning to the origin, and this is my travel permit.' The magistrate was very angry and imprisoned him, not giving him food for seven days. However, Fa Lin's voice of reciting the sutra did not cease. The magistrate had nightmares and then bowed to him in repentance. Later, Fa Lin lived in seclusion in Mount Mo, taking meditation as his main practice, and eventually passed away in a cave, sitting in meditation, at the age of sixty-two. A strange fragrance lasted for more than ten days before dissipating. At that time, there was a monk named Jing in Yang Mountain (unclear: the specific details are unknown), whose identity was unknown. He lived in seclusion, taking the Dharma as his refuge. Yang Mountain has springs, rocks, pine trees, and bamboo, with beautiful and open scenery, isolated from the world, and was known as a scenic spot in ancient times. Jing lived here, and his tranquility and luminosity could communicate with ghosts and spirits. Those with evil intentions could not approach. Those who approached would sometimes encounter tigers or snakes, and be frightened and lose their way. If someone asked him about the Dharma, they could walk steadily and safely, without encountering any accidents. Once, someone suddenly had an evil thought while seeking the Dharma, and suddenly saw a large snake crawling out from his rope bed.
將欲吐毒。懺謝得免。時枝江惠璀禪師。南嶽思公之神足也。聞而造之。杜口不答。璀便雨淚啟請。通夕翹立。固請確然。乃經多日方為披說。璀出曰。余游名山上德多矣。善友高尚者十有八人。分得其門頗經趣入。而墻仞高遠奇唱難階者。斯人在斯。至於年記人所不測。璀云曾問。答云吾年三百歲。不知所終。
釋惠成。姓段。澧陽人。出家住十住寺。誦法華維摩勝天王等大乘經二十餘卷。進具后。為荊南佛法希鮮承都下大弘法席。有心遠慕。遂因商舡往造建業。正值成實云講。學者肩聯。一聽十年文理略盡。將施本邑。至匡山寺顗師相見。承南嶽思禪師匡化山中引眾波動。試往看之。既見欣仰欲學定業。思曰。卿一生學問。與吾炙手猶不得暖。虛喪功夫惜哉。成素憑文疏依他生解。忽今自檢茫若霧游。慨恨之甚不可得也。乃唯曰。承大師善知來意。今試驗之。見犀如意及手巾線履欲得之。思命令送與。成遂忽燒卻章抄捐擲筆硯。專志攻擊以必達為期。當時造禪門者數十人。皆先達者。成以後至恐不相及。乃以夜達晝。開眼坐禪。經十有五年。思令入方等觀音法華般舟道場。歷銷障三年依行。魔業禪鬼頗因散絕。乃示以正法。專思玄寂。久遂解眾生語言三昧。精思通爽靜亂齊焉。彼閉口者觀道雖明。開眼便失
【現代漢語翻譯】 現代漢語譯本：將要吐出毒物，懺悔謝罪才得以免除。當時枝江的惠璀禪師，是南嶽思公（Nanyue Si Gong，指禪師）的神足弟子。他聽聞此事後前去拜訪，但（思公）閉口不答。惠璀便流著眼淚懇請，整夜站立，堅持請求。經過多日，（思公）才為他開示。惠璀出來后說：『我遊歷名山，親近有德之人很多了，善友高尚的有十八人，分別得到了他們的門徑，也頗有心得。但像這位禪師這樣，墻壁高聳，難以攀登，奇特的唱法難以企及的，只有此人。』至於他的年紀，人們無法推測。惠璀說曾經問過，（思公）回答說：『我今年三百歲了，不知道最終會如何。』 釋惠成（Shi Huicheng，指僧人），姓段，是澧陽人。出家后住在十住寺。誦讀《法華經》、《維摩經》、《勝天王經》等大乘經典二十餘卷。受具足戒后，因為荊南佛法稀少，（他）承蒙（他人）推舉在都城弘揚佛法。他心中仰慕（高僧），於是藉著商船前往建業。正趕上成實宗講學，學者們肩挨著肩。聽了十年，（對）文理大致瞭解。打算在自己的家鄉傳播。到匡山寺與顗師（Yi Shi，指僧人）相見。得知南嶽思禪師（Nanyue Si Chanshi，指禪師）在匡山中教化民眾，（聲勢）震動。試著前去拜訪。見到后非常欣喜仰慕，想要學習禪定。思公說：『你一生的學問，與我用手去烤（東西）都不能得到溫暖相比，白白浪費了功夫，可惜啊。』惠成平時依靠文字疏解，依賴他人來理解佛法，如今自己反省，茫然得像在霧中游走。非常慨嘆悔恨。於是回答說：『承蒙大師善於瞭解我的來意，現在試驗一下。』（他）看見犀牛如意以及手巾、線鞋，想要得到它們。思公命令送給他。惠成於是忽然燒掉章疏抄本，丟棄筆硯，專心致志地攻研禪定，以一定要達到目標為期。當時進入禪門的有數十人，都是先來的人。惠成因為後到，恐怕趕不上，於是夜以繼日，睜著眼睛坐禪。經過十五年。思公讓他進入方等、觀音、法華、般舟道場，經歷三年消除業障。魔業禪鬼因此消散殆盡。於是向他開示正法，專心思考玄妙寂靜的境界。很久之後，終於理解了眾生的語言三昧。精思通達，清凈與紛亂達到一致。那些閉口不言的人，觀道的境界雖然明白，但一睜開眼睛就失去了（這種境界）。
【English Translation】 English version: He was about to vomit poison, but was spared by repentance and apology. At that time, Chan Master Hui Cui of Zhijiang was a divine-footed disciple of Nanyue Si Gong (Nanyue Si Gong, referring to the Chan master). Hearing of this, he went to visit, but (Si Gong) kept his mouth shut and did not answer. Hui Cui then pleaded with tears, standing upright all night, insisting on his request. After many days, (Si Gong) finally revealed it to him. Hui Cui came out and said, 'I have traveled to famous mountains and approached many virtuous people. There are eighteen noble good friends, and I have obtained their respective paths and have gained some experience. But like this Chan master, with high walls, difficult to climb, and a unique way of singing that is difficult to reach, only this person is like this.' As for his age, people cannot guess. Hui Cui said that he had asked, and (Si Gong) replied, 'I am three hundred years old this year, and I don't know what the end will be.' Shi Huicheng (Shi Huicheng, referring to a monk), whose surname was Duan, was from Liyang. After becoming a monk, he lived in the Shizhu Temple. He recited more than twenty volumes of Mahayana scriptures such as the 'Lotus Sutra', the 'Vimalakirti Sutra', and the 'Victorious Heavenly King Sutra'. After receiving the full precepts, because Buddhism was scarce in Jingnan, (he) was recommended to promote Buddhism in the capital. He admired (high monks) in his heart, so he went to Jianye by merchant ship. He happened to be attending the lectures of the Chengshi School, and the scholars were shoulder to shoulder. After listening for ten years, (he) roughly understood the text and principles. He planned to spread it in his hometown. He met Master Yi (Yi Shi, referring to a monk) at Kuangshan Temple. He learned that Chan Master Nanyue Si (Nanyue Si Chanshi, referring to a Chan master) was teaching the people in Kuangshan, and (the momentum) was shaking. He tried to visit. After seeing him, he was very happy and admired him, and wanted to learn meditation. Si Gong said, 'Your lifelong learning is like trying to warm something with my hands, but I can't get warm. It's a waste of effort, what a pity.' Hui Cheng usually relied on textual explanations and relied on others to understand the Dharma. Now he reflects on himself, feeling lost as if wandering in a fog. He sighed and regretted very much. So he replied, 'Thank you, Master, for understanding my intention. Now let's try it.' (He) saw the rhino ruyi, as well as the hand towel and thread shoes, and wanted to get them. Si Gong ordered them to be sent to him. Hui Cheng then suddenly burned the chapters and copies, discarded the pens and inkstones, and devoted himself to studying Chan, with the goal of reaching the goal. At that time, there were dozens of people who entered the Chan gate, all of whom were earlier. Hui Cheng was afraid of not catching up because he arrived later, so he worked day and night, meditating with his eyes open. After fifteen years. Si Gong let him enter the Fangdeng, Guanyin, Lotus, and Banzhou monasteries, and spent three years eliminating karma. The demonic karma Chan ghosts were thus completely dissipated. So he revealed the true Dharma to him, and focused on thinking about the mysterious and silent realm. After a long time, he finally understood the Samadhi of the language of sentient beings. Thorough thinking, purity and chaos reached unity. Those who keep their mouths shut, although the realm of observing the Tao is clear, lose (this realm) as soon as they open their eyes.
。與成比校天地懸殊。思云。智顗先發三昧。后證於持法成反之。二子寂照行解齊矣。大師化往上至枝江造禪惠寺。所營土木咸依俗有。德行所招不久便說。其地西望沙渚德鸞棲遁之地。眺上明彌天立寺之所。湘東王承風迎請為建禪眾。仍構大殿。闕梁不成。六月江漲。於一夜中。成曰。有木中梁可往江接。尋語往看果如所示。有清信士段弘者。為精舍主。忽然氣絕。家人召成至宅。弘乃穌曰。初執至王所。見禪師上殿。曰與此人立功德未了。愿赦之。王起禮足。如言被放。陳主聞而往召。卓然不往。又令江總等往迎。若不允心不勞返也。王人雨淚強引入舡。成乃奮身入水立於江上。又請若不蒙下。總等粉身無地。從之至都受戒而返。乃賜所住名禪慧寺。不久市朝遷革。有常律師者。欲往南嶽遇成同宿。夜中投虱于地而密知之。及明告別。成曰。昨夜一檀越被凍困苦。常漸之永誡。將終語門人曰。急砌殿基。吾當講涅槃也。聞皆給手恰竟。而智者王泉寺至。宣相符會共談玄理。良久氣絕。以年月坐亡于禪眾。禪師在道場。年七十三矣。湘東王宮內立碑。今見在城中。
釋法忍。江陵人。初投天皇寺出家。受具已后受持法華維摩。日常再遍。眾聚多諠枯折由生。西往覆舟。巖下頭陀自靜觀理。三十餘年木食麻衣破
【現代漢語翻譯】 現代漢語譯本：與智顗（Zhiyi，隋代天臺宗的實際創始人）相比，持法（Chifa，隋代僧人）的成就簡直是天壤之別。有人認為，智顗是先通過三昧（Samadhi，佛教術語，指心處在一境性）獲得開悟，然後才證得持法的結果，而寂照（Jizhao，隋代僧人）和持法則是修行和理解並駕齊驅。智顗大師圓寂后，靈柩被送往枝江，建造禪惠寺（Chanhui Temple）。寺廟的土木工程都按照世俗的規矩進行。由於他的德行感召，寺廟很快就建成了。從寺廟向西望去，可以看到沙渚，那是德鸞（Deluan，人名，生平不詳）隱居的地方；向上眺望，則可以看到明彌（Mingmi，人名，生平不詳）建造寺廟的地方。湘東王（Xiangdong Prince，指陳朝宗室）仰慕他的風采，迎請他為禪眾建造寺廟，並建造了大殿。但大殿缺少中梁，無法完成。六月江水上漲，一夜之間，持法說：『有木頭可以做中梁，可以去江邊看看。』人們按照他的話去尋找，果然如他所說。有一位名叫段弘（Duan Hong，人名，生平不詳）的清信士，是精舍的主人，忽然氣絕。家人請持法到他家。段弘於是甦醒過來說：『我最初被帶到閻王那裡，看到禪師（指持法）上殿，閻王說這個人立功德未了，希望赦免他。』閻王起身向禪師行禮，段弘就被放回來了。陳主（Chen Emperor，指陳朝皇帝）聽說了這件事，想要召見他，但他堅決不去。陳主又派江總（Jiang Zong，陳朝大臣）等人去迎接，說如果不能讓他答應，就不要回來了。王宮的人哭著強行把他拉上船。持法奮身跳入水中，站在江上。江總等人再次懇請，說如果不能請到他，他們就無地自容。持法這才答應前往都城，受戒后返回，陳主賜予他居住的地方，命名為禪慧寺。不久，朝代更替。有一位常律師（Chang Lawyer，人名，生平不詳），想要去南嶽，與持法同宿。夜裡，他故意把虱子扔到地上，想以此來試探持法是否具有神通。第二天早上告別時，持法說：『昨晚有一位檀越（Dan Yue，佛教術語，指施主）被凍得很難受。』常律師因此永遠告誡自己不要這樣做。持法將要去世時，告訴門人說：『趕快砌好殿基，我將要講涅槃（Nirvana，佛教術語，指解脫）了。』門人們都動手幫忙，恰好完成。這時，智者（Zhi Zhe，指智顗）從王泉寺（Wangquan Temple）趕來，宣講佛法，兩人相談甚歡。過了很久，持法圓寂了。他于某年某月在禪眾中坐化，享年七十三歲。湘東王在宮內為他立碑，現在還在城中。 釋法忍（Shi Faren，隋代僧人），江陵（Jiangling，今湖北荊州）人。最初在天皇寺（Tianhuang Temple）出家。受具足戒（Bhiksu Precepts，佛教術語，指比丘所受的戒律）后，受持《法華經》（Lotus Sutra）和《維摩經》（Vimalakirti Sutra），每天誦讀兩遍。他認為人多喧鬧，會使修行枯燥乏味，於是前往覆舟山（Fuzhou Mountain）巖下，獨自靜觀真理。三十多年來，他吃木頭，穿麻衣破
【English Translation】 English version: Compared to Zhiyi (the de facto founder of the Tiantai school during the Sui Dynasty), the achievements of Chifa (a monk during the Sui Dynasty) were vastly different. Some believe that Zhiyi first attained enlightenment through Samadhi (a Buddhist term referring to a state of one-pointedness of mind) and then attained the results of Chifa, while Jizhao (a monk during the Sui Dynasty) and Chifa had equal practice and understanding. After the death of Master Zhiyi, his coffin was sent to Zhijiang to build Chanhui Temple. The temple's construction followed secular customs. Due to his virtuous influence, the temple was quickly built. Looking west from the temple, one could see Shazhu, where Deluan (a person whose life is unknown) lived in seclusion; looking up, one could see where Mingmi (a person whose life is unknown) built a temple. Prince Xiangdong (referring to a member of the Chen Dynasty's royal family) admired his demeanor and invited him to build a temple for the Sangha and construct a great hall. However, the great hall lacked a central beam and could not be completed. In June, the river rose, and overnight, Chifa said, 'There is wood that can be used as a central beam; you can go to the riverbank and take a look.' People went to look according to his words and found it as he said. A devout believer named Duan Hong (a person whose life is unknown), who was the master of the Vihara, suddenly died. His family invited Chifa to his home. Duan Hong then woke up and said, 'I was first taken to King Yama, where I saw the Chan Master (referring to Chifa) enter the hall. King Yama said that this person had not completed his merits and virtues and asked to pardon him.' King Yama got up and bowed to the Chan Master, and Duan Hong was released. The Chen Emperor (referring to the emperor of the Chen Dynasty) heard about this and wanted to summon him, but he firmly refused. The Chen Emperor then sent Jiang Zong (a minister of the Chen Dynasty) and others to greet him, saying that if they could not get him to agree, they should not return. The palace people cried and forcibly pulled him onto the boat. Chifa jumped into the water and stood on the river. Jiang Zong and others pleaded again, saying that if they could not invite him, they would have no place to hide. Only then did Chifa agree to go to the capital, take the precepts, and return. The Chen Emperor granted him the place where he lived, naming it Chanhui Temple. Soon after, the dynasty changed. A lawyer named Chang (a person whose life is unknown) wanted to go to Nan Yue and stayed with Chifa. In the middle of the night, he deliberately threw a louse on the ground, wanting to test whether Chifa had supernatural powers. When he said goodbye the next morning, Chifa said, 'Last night, a Dan Yue (a Buddhist term referring to a donor) was very cold.' Lawyer Chang therefore forever admonished himself not to do this. When Chifa was about to die, he told his disciples, 'Quickly build the foundation of the hall, I am going to lecture on Nirvana (a Buddhist term referring to liberation).' The disciples all helped, and it was just completed. At this time, Zhi Zhe (referring to Zhiyi) came from Wangquan Temple, preaching the Dharma, and the two talked happily. After a long time, Chifa passed away. He died in meditation among the Sangha in a certain year and month, at the age of seventy-three. Prince Xiangdong erected a stele for him in the palace, which is still in the city today. Shi Faren (a monk during the Sui Dynasty), was from Jiangling (present-day Jingzhou, Hubei). He first became a monk at Tianhuang Temple. After receiving the Bhiksu Precepts (a Buddhist term referring to the precepts received by a Bhiksu), he upheld the Lotus Sutra and the Vimalakirti Sutra, reciting them twice a day. He believed that the noise of the crowd would make practice boring and tasteless, so he went to the rock under Fuzhou Mountain to quietly observe the truth alone. For more than thirty years, he ate wood and wore ragged hemp clothes.
衲而已。自得幽林無求外護。升粒若盡繼以水果。終不馳求。或一食七日跏坐求志。曾於一夏費米三斗。必限自恣猶盈五升。雖獨宿非入戒科。而儉約一隅別行。所止龕室才容膝頭。伏夏嚴冬形不出戶。故寒不加絮熱不減衣。安然守道無為而已。忽有一象無事至龕。經于數日。忍便現疾。于寺北窟右脅而終。春秋六十有七。衣缽塵朽眾無預焉。評其估價。不至於十云。
釋僧實。俗姓程氏。咸陽靈武人也。幼懷雅亮。清卓不倫。嘗與諸僮共遊狡戲。或摘葉獻香。或聚砂成塔。鄉閭敬焉。知將能信奉之漸也。親眷愛結不許出家。喻以極言久而方遂。年二十六乃得剃落。有道原法師。擅名魏代。實乃歸焉。隨見孝文便蒙降禮。大和末從原至洛。因遇勒那三藏。授以禪法。每處皇宮咨問禪秘。那奇之曰。自道流東夏。味靜乃斯人乎。於是尋師問道備經循涉。雖三學通覽。偏以九次調心。故得定水清澄禪林榮蔚。性少人事退跡為功。所以高蓋駟馬未曾流目。清流林竹顧便忘返。加又口繞黑子欹若升形。目有重瞳光明外射。腋懷鳳卵七處俱平。奇相超倫有聲京洛。兼又道契生知化通關壤。聽業未廣而無問不明。能勤整四儀靜修三法。可憲章于風俗。足師表于天人。周太祖文皇。以魏大統中下詔曰。師目麗重瞳偏同虞舜。背
隆傴僂分似周公。德宇純懿軌量難模。可昭玄三藏。言為世寶篤志任持。故有法相之宜興。俗務之宜廢。發談奏議事無不行。至保定年。太祖又曰。師才深德大。宜庇道俗以隆禮典。乃躬致祈請為國三藏。實當仁不讓默而受之。是使棟樑斯在儀形攸寄。周氏有國重仰玄風。禮異前朝受于歸戒。逮太祖平梁荊后。益州大德五十餘人。各懷經部送像至京。以真諦妙宗條以問實。既而慧心潛運南北疏通。即為披決洞出情外。並神而服之。於是陶化京華久而逾盛。忽一旦告僧曰。急備香火修理法事。誦觀世音以救江南某寺堂崩厄也。當爾之時。楊都講堂正論法集。數百道俗充滿其中。聞西北異香及空中妓樂。合堂驚出同共聞聽。堂欻摧壞大眾無損。奏聞梁主。乃移以問周。果知實祐。大送珍寶賜遺相續。而實但取三衣什物而已。余隨散之。由爾名振三國事參至聖。以保定三年七月十八日。卒于大追遠寺。春秋八十有八。朝野驚嗟人天變色。帝哀慟泣之。有敕圖寫形像。仍置大福田寺。即以其日窆于東郊門外滕公酈食綦。塳南。碑石尚存。弟子曇相等。傳燈不窮彌隆華實。以業有從。爰于墓所立寺。還名福田。用崇冥福。並建碑于寺野二所。大中興寺釋道安。及義城公庾信制文。今在苑內。
釋僧瑋。姓潘。汝南平輿人也
【現代漢語翻譯】 現代漢語譯本：他那傴僂的身形，彷彿是周公（Zhou Gong，中國古代的賢人）。他的德行純粹美好，行爲規範難以效仿。可以稱他為昭玄三藏（Zhao Xuan Sanzang，對精通佛經者的尊稱）。他的言論是世間的珍寶，他堅定地秉持佛法。因此，他適合處理佛法事務，不應被世俗事務纏身。他所提出的建議和奏議，沒有不被採納的。到了保定年間，太祖（Tai Zu，皇帝的尊稱）又說：『法師的才能深厚，德行高尚，應該庇護僧人和俗人，以弘揚禮儀典範。』於是親自懇請他擔任國三藏。他實在是不推辭仁義，默默地接受了。這使得他成為國家的棟樑，人們寄託希望的對象。周氏王朝非常重視和仰慕玄奘的風範，給予他的禮遇不同於之前的朝代，並接受了他的歸戒。等到太祖平定梁、荊之後，益州（Yi Zhou，地名）的大德五十餘人，各自帶著經書和佛像來到京城，用真諦（Zhen Di，佛教術語，真理）和妙宗（Miao Zong，佛教宗派）的條文來提問。他慧心潛運，疏通南北的學說，立即為他們剖析解答，見解超乎常理，使他們都心悅誠服。於是，他的教化在京城盛行，歷久彌新。忽然有一天，他告訴僧人說：『趕快準備香火，修繕法事，誦唸觀世音（Guan Shi Yin，菩薩名），以救助江南某寺廟的殿堂崩塌的災難。』就在那個時候，楊都（Yang Du，地名）的講堂正在舉行講法集會，數百名僧人和俗人聚集在那裡。他們聞到從西北方向傳來的奇異香味，以及空中傳來的音樂。整個講堂的人都驚奇地跑出來，一同聞聽。講堂突然倒塌，但大眾卻沒有受到損傷。這件事上奏給梁主（Liang Zhu，梁朝的君主），梁主便把這件事告訴了周。周知道這是真實的庇佑。於是大量贈送珍寶，賞賜不斷。而昭玄三藏只取了三件袈裟和一些日常用品，其餘的都分發了出去。從此，他的名聲震動三國，他的事蹟可以與至聖相比。在保定三年七月十八日，他在大追遠寺圓寂，享年八十八歲。朝廷和民間都感到震驚和悲痛，人們覺得天地都變了顏色。皇帝哀痛地哭泣。下令畫了他的畫像，安置在大福田寺。就在他圓寂的當天，安葬在東郊門外的滕公酈食綦（Teng Gong Li Shi Qi）的墳墓南邊。墓碑至今還在。他的弟子曇相（Tan Xiang）等人，傳承佛法，使佛法更加興盛。因為他的事業有所傳承，所以在他的墓地旁建立了寺廟，仍然命名為福田寺，用來崇尚冥福。並且在寺廟和墓地各立了一塊碑。大中興寺的釋道安（Shi Dao An）和義城公庾信（Yi Cheng Gong Yu Xin）撰寫了碑文，現在還在苑內。 釋僧瑋（Shi Seng Wei），姓潘（Pan），汝南平輿（Ru Nan Ping Yu）人。
【English Translation】 English version: His stooped figure resembled Zhou Gong (an ancient Chinese sage). His virtue was pure and admirable, and his conduct was difficult to emulate. He could be called Zhao Xuan Sanzang (a respectful title for someone proficient in Buddhist scriptures). His words were treasures of the world, and he steadfastly upheld the Dharma. Therefore, he was suitable for handling Buddhist affairs and should not be entangled in worldly matters. His suggestions and memorials were always adopted. During the Baoding era, Emperor Taizu (an honorific for the emperor) said, 'The master's talent is profound, and his virtue is noble. He should protect monks and laypeople to promote ritual norms.' So he personally pleaded with him to serve as the State Tripiṭaka Master. He truly did not decline righteousness and silently accepted. This made him a pillar of the country, and people placed their hopes on him. The Zhou dynasty greatly valued and admired Xuanzang's demeanor, giving him honors different from previous dynasties and accepting his precepts. After Emperor Taizu pacified Liang and Jing, more than fifty eminent monks from Yizhou (a place name) came to the capital, each carrying scriptures and Buddha statues, to ask questions using the tenets of Zhen Di (Buddhist term, truth) and Miao Zong (Buddhist sect). He subtly employed his wisdom, harmonizing the doctrines of the North and South, and immediately analyzed and answered them, with insights beyond the ordinary, convincing them all. Thus, his teachings flourished in the capital and became increasingly prosperous over time. Suddenly one day, he told the monks, 'Quickly prepare incense and fire, repair the Dharma rituals, and recite Avalokiteśvara (name of a Bodhisattva) to save the hall of a certain temple in Jiangnan from the disaster of collapsing.' At that time, a Dharma assembly was being held in the lecture hall of Yangdu (a place name), with hundreds of monks and laypeople gathered there. They smelled a strange fragrance coming from the northwest, as well as music in the air. The entire lecture hall was amazed and ran out together to listen. The lecture hall suddenly collapsed, but the crowd was unharmed. This matter was reported to the Lord of Liang (the ruler of the Liang dynasty), who then told Zhou about it. Zhou knew that this was a real blessing. So he sent a large amount of treasures as continuous rewards. However, Zhao Xuan Sanzang only took three robes and some daily necessities, and distributed the rest. From then on, his reputation shook the Three Kingdoms, and his deeds could be compared to the most holy. On the eighteenth day of the seventh month of the third year of Baoding, he passed away at the Da Zhuiyuan Temple at the age of eighty-eight. The court and the people were shocked and grieved, and people felt that the world had changed color. The emperor mourned and wept. He ordered that his portrait be painted and placed in the Da Futian Temple. On the day of his passing, he was buried south of the tomb of Teng Gong Li Shi Qi outside the East Gate. The tombstone still exists today. His disciples, Tan Xiang, and others, inherited the Dharma, making it even more prosperous. Because his career was inherited, a temple was built next to his tomb, still named Futian Temple, to honor his posthumous blessings. And a stele was erected in both the temple and the tomb. Shi Dao An of Da Zhongxing Temple and Yi Cheng Gong Yu Xin wrote the inscriptions, which are still in the garden today. Shi Seng Wei, surname Pan, was from Runan Pingyu.
。器量沉深風神詳雅。十三出家。仍服以弊衣資以菜食。致使口腹之累漸以石帆水松。寒暑之資稍以荷衣蕙帶。故得結操貞于玉石。情風拂于煙霞。初誦金光明經。進受具後下楊都。于帝釋寺聽曇瑗律師講十誦。淹於五載齋鏡持犯。仍入攝山棲霞寺。從鳳禪師所學觀息想。味此情空究檢因緣。乘持念慧頻蒙印指。傳芳暢業。遠承申息之國山名霧露巖洞幽深川香水美。遂命楫西浮鋿聲林藪。終焉之志結此山焉。聲問光徹被于周壤。天子遵賢待德下車問道。召至京師親奉清誨。乃敕公卿近臣妃后外戚。咸受十善因奉三歸。天和五年以葬母東歸。敕使為安州三藏。綏理四眾備盡六和。在任之日經始壽山梵云二寺。南望楚水東指隋城。度軌程功輪奐成美。僧瑋德播江淮。帝王隆重。爰有別敕。于王城之內起天寶寺用以居之。既被徴召身范僧倫。納衣壞味任報資給。靜緣潔操齊志林朝。以建德二年九月十日遘疾。少時終於所住。春秋六十有一。門人慟感士女驚奔。即以三年二月歸葬于安陸之山。僧瑋容止恭莊威儀整敕。游之者肅然清規。見之者自生敬仰。新野庾信。載奉芳塵。勒碑現集。
釋曇相。姓梁氏。雍州藍田人。與僧實同房。素非師保而敦敬之。重禮逾和上。相聰敏易悟目覽七行。禪誦為心周給成務。而慈悲誘接
【現代漢語翻譯】 現代漢語譯本：他器宇軒昂，風度詳和文雅。十三歲出家，仍然穿著破舊的衣服，吃著粗糙的素食。因此，口腹的慾望逐漸被石帆和水松所取代，抵禦寒暑的依靠也漸漸變成了荷葉做的衣服和蕙草編的腰帶。所以能夠像玉石一樣堅守貞操，情懷像煙霞一樣飄逸。最初誦讀《金光明經》，之後受具足戒，前往楊都（今江蘇揚州）。在帝釋寺聽曇瑗律師講解《十誦律》，在那裡住了五年，嚴守戒律，反省自己的行為。之後進入攝山（今江蘇南京棲霞山）棲霞寺，跟隨鳳禪師學習觀息法，體味空性的境界，探究因緣的道理。憑藉著持戒、禪定和智慧，多次得到禪師的印可和指點。他的美名和事業，遠遠地傳到了申息之國（可能是指印度）。那裡的山名為霧露巖，洞穴幽深，河流清香，水質甘美。於是他決定乘船西行，在鋿聲林藪（具體地點不詳）結束自己的一生，決心在此山中修行。他的聲名遠揚，傳遍了周圍的地區。天子敬重賢能，禮待有德之人，親自下車詢問佛法。召他到京城，親自接受他的教誨。於是皇帝命令公卿大臣、後宮妃嬪、以及外戚，都受持十善業，奉行三歸依。天和五年，因為安葬母親的緣故，他返回東方。皇帝敕令他為安州（今湖北安陸）三藏，管理僧團，盡心盡力地維護六和敬。在任期間，開始建造壽山梵云二寺。南面可以望見楚水，東面可以指到隋朝的城池。規劃工程，建造得非常壯麗美好。僧瑋的德行傳遍了江淮地區，受到帝王的隆重禮遇。於是皇帝特別下令，在王城之內建造天寶寺，用來讓他居住。他被徵召入京，以僧人的身份作為表率，穿著簡樸的衣服，吃著粗糙的食物，安於現狀，潔身自好，與僧侶們一起在寺院裡修行。建德二年九月十日生病，不久后在所居住的寺廟中去世，享年六十一歲。他的弟子們悲痛不已，信徒們紛紛趕來。於是在三年二月，將他安葬在安陸的山上。僧瑋的容貌舉止恭敬莊重，威儀整肅。遊覽他居住的地方的人，都會感到肅然起敬，見到他的人，自然會產生敬仰之心。新野（今河南新野）的庾信，撰寫碑文，記錄了他的事蹟。 釋曇相（Shi Tanxiang），姓梁，是雍州藍田（今陜西藍田）人，與僧實（Seng Shi）同住一間房。雖然不是師父和保護者，但是非常尊敬他，對他行非常隆重的禮節，超過了對和尚的禮敬。曇相（Tanxiang）非常聰明，容易領悟，能同時閱讀七行文字。以禪定和誦經為主要修行方式，賙濟他人，完成各項事務，並且慈悲地引導和接引他人。
【English Translation】 English version: He possessed a profound and serene demeanor, with a refined and elegant bearing. He renounced the world at the age of thirteen, yet continued to wear simple, worn-out robes and subsisted on a diet of vegetables. Consequently, the desires of the palate were gradually replaced by 'stone sails' and 'water pines' (metaphorical expressions for simple sustenance), and the means of protection from the cold and heat were slowly substituted with garments made of lotus leaves and belts woven from fragrant herbs. Thus, he was able to maintain a chastity as steadfast as jade and stone, and his spirit floated freely like mist and clouds. Initially, he recited the 'Suvarnaprabhasa Sutra' (Golden Light Sutra). After receiving full ordination, he went to Yangdu (present-day Yangzhou, Jiangsu province). At the Emperor Shitian Temple, he listened to the Vinaya Master Tan Yuan expound the 'Dasabhumi-vibhāṣā-śāstra' (Ten Recitation Vinaya). He remained there for five years, observing the precepts with utmost care and reflecting on his actions. Subsequently, he entered Qixia Temple on Mount She (present-day Qixia Mountain in Nanjing, Jiangsu province), where he studied the contemplation of breath with Chan Master Feng. He savored the emptiness of phenomena and thoroughly investigated the principle of dependent origination. Through the power of upholding the precepts, meditation, and wisdom, he frequently received the master's approval and guidance. His reputation and virtuous deeds spread far and wide, reaching the country of Shenxi (possibly referring to India). There, the mountain was named Mist-Revealing Rock, the caves were secluded and deep, and the rivers were fragrant and the water was sweet. Therefore, he decided to sail westward, ending his life in the forests of the 'Shang Sheng' (location unknown), resolving to cultivate himself on this mountain. His fame and influence spread throughout the surrounding regions. The emperor revered the virtuous and treated the worthy with respect, personally dismounting his carriage to inquire about the Dharma. He summoned him to the capital, personally receiving his teachings. Consequently, the emperor ordered the ministers, concubines, and relatives to uphold the ten virtuous deeds and take refuge in the Three Jewels. In the fifth year of Tianhe, he returned east to bury his mother. The emperor ordered him to be the 'Anzhou Sanzang' (Tripitaka Master of Anzhou, present-day Anlu, Hubei province), managing the Sangha and diligently maintaining the Six Harmonies. During his tenure, he initiated the construction of the Shoushan and Fanyun Temples. To the south, one could see the Chu River, and to the east, one could point to the city of the Sui Dynasty. The planning and construction were magnificent and beautiful. The virtue of Monk Wei spread throughout the Jianghuai region, and he was greatly honored by the emperors. Therefore, the emperor specially ordered the construction of Tianbao Temple within the royal city for him to reside in. Having been summoned to the capital, he exemplified the monastic life, wearing simple robes, eating plain food, content with his circumstances, and maintaining a pure and virtuous life, practicing alongside the monks in the monastery. On the tenth day of the ninth month of the second year of the Jian De era, he fell ill and soon passed away at the temple where he resided, at the age of sixty-one. His disciples were deeply saddened, and the lay followers rushed to his side. In the second month of the third year, he was buried on Mount Anlu. Monk Wei's appearance and demeanor were respectful and dignified, and his conduct was orderly. Those who visited his residence felt a sense of reverence, and those who saw him naturally developed admiration. Yu Xin of Xinye (present-day Xinye, Henan province) composed an inscription, recording his deeds. English version: The monk Tanxiang (Shi Tanxiang), whose surname was Liang, was a native of Lantian in Yongzhou (present-day Lantian, Shaanxi province). He shared a room with the monk Shishi (Seng Shi). Although not his teacher or protector, he deeply respected him, showing him more reverence than even a senior monk. Tanxiang (Tanxiang) was intelligent and quick-witted, able to read seven lines of text at a glance. He focused on meditation and recitation of scriptures, diligently serving others and fulfilling his duties, and compassionately guiding and receiving others.
偏所留心。因有行往見人弋繳網羅禽獸窮困者。必以身代贖得脫方舍。其仁濟之誠出於天性。實每美云。曇相福德人。我不及也。斯見禮如此。實嘗夜詣相房。恒預設座擬之。相對無言自陳道合。私有聽者了無音問。常以為軌乃經積載。有時大癘橫流。或旱澇兇險。人來問者。相皆略提綱目教其治斷。至時必有神效。人並異之。或問。李順興強練何人耶。相曰。順興胎龍多欲。強練遊行俗仙。助佛揚化耳。其幽記之明諒不可測也。住大福田寺。京華七眾師仰如神。以周季末歷正法頹毀。潛隱山中。開皇之初。率先出俗。二年四月八日卒于渭陰故都。影象傳焉。今在京師禪林寺。其承緒禪學遺囑慧端。具見別傳。
釋道正。滄州渤海人。稟質高亮言志清遠。居無常處學非師授。樂習禪行宗蘭若法。無問冬夏棲息深林。乞食于村。余惟常坐。系想繩床下帳獨靜。道俗參訊略示綱猷。令其住心緣向所授。故使四遠造者各務靜緣。眾聚雖多而外無囂撓。正任性行藏都無名貫。經論講會莫不登踐。皆聽其深隱略其繁長。周流兩河言議超邈。偏以成實知名幽冀。時有隸公貫者。引正住寺為上簿書而志駭風雲曾無顧眄。還返林薄。嗣業相尋。綜述憲法流之於世。名為六行。凡聖修法也。包舉一化融接萬衢。初曰。凡夫罪行。二
【現代漢語翻譯】 現代漢語譯本：
他特別留心這些事情。因為他經常去探望那些用射獵、捕捉、羅網等手段使禽獸陷入困境的人，必定用自己的錢財贖回那些被困的禽獸，使它們脫離困境后才放走。他的仁慈和救濟的誠心是出於天性。釋實經常讚美說：『曇相（Tanxiang，人名）的福德深厚，我比不上他。』他以這樣的禮節對待曇相。釋實曾經在晚上拜訪曇相的住所，曇相總是預先設定座位來迎接他。兩人相對無言，只是交流彼此在佛法上的理解。即使有人在私下偷聽，也聽不到任何聲音。釋實常常把曇相作為自己的榜樣，這樣的情況持續了很多年。有時發生大規模的瘟疫，或者出現旱澇等災害，人們來向曇相請教，曇相總是簡要地提出綱要，教他們如何處理，結果往往非常靈驗，人們都覺得很神奇。有人問：『李順興（Li Shunxing，人名）是訓練有素的什麼人？』曇相回答說：『順興是條貪慾之龍轉世，強練是**俗仙，他們都是來幫助佛法弘揚教化的。』他那深奧的記憶和明察力是不可測量的。曇相住在在京城的大福田寺（Dafutian Temple），京城的僧尼信眾都像對待神一樣敬仰他。因為周朝末年，佛法衰敗，他便隱居山中。隋朝開皇初年，他率先出山弘揚佛法。開皇二年四月八日，在渭陰（Weiyin）的舊都去世。他的畫像流傳下來，現在在京城的禪林寺（Chanlin Temple）。他傳承禪學的遺囑給了慧端（Hui Duan，人名），具體情況見於其他傳記。
釋道正（Shi Daozheng，人名），滄州（Cangzhou）渤海（Bohai）人。天資聰穎，志向高遠。居所不定，學問不是師父傳授的。喜歡學習禪定修行，以蘭若（Aranya，寂靜處）的修行方法為宗。無論冬夏，都棲息在深山老林中，在村子裡乞食。其餘時間都在禪坐。他將自己的心念繫於繩床下的帷帳，獨自靜修。道俗之人前來請教，他總是簡要地指出綱要，讓他們安心修行，朝著所教的方向努力。因此，四面八方來學習的人都致力於靜修。雖然聚集的人很多，但外面沒有喧囂和擾亂。道正任性而為，行蹤不定，沒有名聲和地位。各種經論講會，他都去參加，聽取其中的深刻含義，省略其中的繁瑣冗長。他周遊黃河兩岸，言論超脫，尤其以精通《成實論》（Chengshi Lun）而聞名于幽州（Youzhou）、冀州（Ji Zhou）一帶。當時有個叫隸公貫（Ligong Guan，人名）的人，請道正住持寺廟，併爲他登記戶籍，但他志向高遠，不顧世俗的榮華富貴，又返回山林隱居。他的弟子們繼承了他的事業，總結他的憲法，流傳於世，名為《六行》（Liu Xing），是凡人和聖人修行的法則。它包容了一切教化，融合了各種修行途徑。首先是凡夫的罪行，第二是……
【English Translation】 English version:
He paid particular attention to these matters. Because he often went to see those who used hunting, trapping, and netting to bring birds and beasts into distress, he would always redeem the trapped animals with his own money, releasing them only after they were freed from their plight. His sincerity in benevolence and relief came from his nature. Shi Shi often praised, 'Tanxiang (Tanxiang, a person's name) has profound blessings and virtue; I cannot compare to him.' He treated Tanxiang with such courtesy. Shi Shi once visited Tanxiang's residence at night, and Tanxiang always prepared a seat in advance to welcome him. The two would remain silent, merely exchanging their understanding of the Dharma. Even if someone eavesdropped in private, they would hear nothing. Shi Shi often regarded Tanxiang as his role model, a situation that lasted for many years. Sometimes, large-scale epidemics occurred, or there were droughts and floods. When people came to ask Tanxiang for guidance, he would always briefly outline the key points and teach them how to deal with the situation, which often proved to be very effective, and people found it miraculous. Someone asked, 'What kind of person is Li Shunxing (Li Shunxing, a person's name), who is well-trained?' Tanxiang replied, 'Shunxing is a reincarnation of a dragon of greed, and Qianglian is a **secular immortal; they are both here to help the Dharma propagate and transform.' His profound memory and discernment were immeasurable. Tanxiang lived in Dafutian Temple (Dafutian Temple) in the capital, and the monks and laypeople of the capital revered him like a god. Because the Dharma declined at the end of the Zhou Dynasty, he lived in seclusion in the mountains. At the beginning of the Kaihuang era of the Sui Dynasty, he took the lead in emerging from the mountains to promote the Dharma. On the eighth day of the fourth month of the second year of Kaihuang, he passed away in the old capital of Weiyin (Weiyin). His portrait has been passed down and is now in Chanlin Temple (Chanlin Temple) in the capital. His will regarding the inheritance of Chan Buddhism was given to Hui Duan (Hui Duan, a person's name); details can be found in other biographies.
Shi Daozheng (Shi Daozheng, a person's name), a native of Bohai (Bohai) in Cangzhou (Cangzhou). He was intelligent and had lofty aspirations. He lived in no fixed place, and his learning was not taught by a master. He enjoyed studying Chan practice and followed the methods of Aranya (Aranya, a quiet place) practice. Regardless of winter or summer, he lived in deep mountains and forests, begging for food in villages. The rest of the time, he sat in meditation. He focused his mind on the curtain under the rope bed, practicing alone in silence. When monks and laypeople came to ask for guidance, he would briefly point out the key points, allowing them to practice peacefully and strive in the direction he taught. Therefore, those who came to learn from all directions devoted themselves to quiet practice. Although many people gathered, there was no noise or disturbance outside. Daozheng acted according to his nature, with no fixed whereabouts, no fame or status. He attended various sutra lectures, listening to the profound meanings and omitting the tedious details. He traveled around both sides of the Yellow River, and his words were transcendent. He was especially known in Youzhou (Youzhou) and Ji Zhou (Ji Zhou) for his mastery of the Chengshi Lun (Chengshi Lun). At that time, a man named Ligong Guan (Ligong Guan, a person's name) invited Daozheng to reside in a temple and register his household, but he had lofty aspirations and disregarded worldly glory, returning to the mountains to live in seclusion. His disciples inherited his work, summarizing his constitution, which was passed down to the world under the name 'Six Practices' (Liu Xing), which are the laws of practice for ordinary people and saints. It encompasses all teachings and integrates all paths of practice. The first is the sinful actions of ordinary people, and the second is...
曰。凡夫福行。三小乘人行。四小菩薩行。五大菩薩行。六佛果證行。都合六部極略一卷。廣二十卷。前半序分後半行體。言非文質字爽詞費。開皇七年赍來謁帝。意以東夏釋種多沉名教。歸宗罕附流滯忘返。普欲舍筌檢理抱一知宗守道行禪通濟神爽。具狀奏聞。左僕射高穎。素承道訓。乃于禪林寺大集名德述上所奏。時座中有僧曰。帝京無人。豈使海隅傳法。正聞對曰。本意伸明邪正。不欲簡定中邊。夫道在通方。固須略于祖述。眾無以抗也。而其著詞言行。眾又不願遵之。於是僧徒無為而散。正知澆季之難化也。遂以行法並留京輦方禪師處。即返東川不悉終所。今驪山諸眾。多承厥緒系業傳云。
釋曇詢。楊氏。弘農華陰人。后遷宅于河東郡焉。弱年樂道久滯樊籠。年二十二。方舍俗事遠訪巖隱。游至白鹿山北霖落泉寺。逢曇準禪師而蒙剃髮。又經一載進受具戒。謹攝自修宗稟心學。而專志決烈。同侶先之圓備戒律。又誦法華。初夏既登還師定業。承僧稠據于蒼谷。遂往問津。稠亦定山郢匠前傳所敘。詢以聲光所被。遙相揖敬。住既異林精融理極。思展言造每因致隔。但為路罕人蹤崗饒野獸。棲幽既久性不狎塵。來往質疑未由樵逕。直望蒼谷以為行表。荊棘砂礫披跨不難。巖壑幽阻攀緣登陟。志存正觀也。
【現代漢語翻譯】 現代漢語譯本： 他說：『凡夫的福德之行，小乘人的修行，四種小菩薩的修行，五種大菩薩的修行，六種佛果證悟之行，總共六個部分，極其簡略的有一卷，詳細的有二十卷。前半部分是序言，後半部分是修行主體。文字沒有華麗的辭藻，文字清晰，用詞簡潔。』開皇七年，他帶著這些經書來謁見皇帝，意在東夏的佛教徒大多沉迷於名教，歸依佛法的人很少，流連忘返。普遍希望捨棄捕魚的工具（比喻淺顯的教義），探求根本，明白宗旨，遵守正道，修行禪定，通達神妙的境界。他詳細地向皇帝奏明瞭情況。左僕射高穎，一向接受佛法的教誨，於是在禪林寺召集了許多有名的僧人，陳述了正聞的奏請。當時座中有一個僧人說：『帝都無人，難道要讓邊遠地區的人來傳法嗎？』正聞回答說：『我的本意是闡明正邪，不想區分中邊。道在於融會貫通，本來就應該略于祖述。』眾人無話可說。但是對於他所著的詞句和修行方法，眾人又不願遵從。於是僧人們無所作為地散去了。正聞知道末法時期難以教化，於是將修行方法和經書都留在京城的方禪師處，自己返回了東川，最終的結局不得而知。現在驪山的僧眾，大多繼承了他的事業，世代相傳。
釋曇詢（釋：佛教僧侶的姓氏；曇詢：人名），楊氏，是弘農華陰人，後來遷居到河東郡。從小就喜歡佛法，長期被世俗所束縛。二十二歲時，才捨棄世俗之事，到偏遠的山林中尋訪隱士。遊歷到白鹿山北面的霖落泉寺，遇到曇準禪師而剃度出家。又過了一年，接受了具足戒。謹慎地約束自己，專心修行，以心學為宗旨。而且意志堅定。同伴們先他一步圓滿地具備了戒律，又誦讀《法華經》。初夏時，已經學成，返回師父那裡修習禪定。聽說僧稠（僧稠：人名）在蒼谷，於是前往請教。僧稠也是定山的名匠，前面已經敘述過了。曇詢因為僧稠的名聲所影響，遠遠地就表示敬意。住在不同的地方，但精通佛理，極想表達自己的見解，但總是因為距離遙遠而無法實現。只是因為道路罕有人跡，山崗上有很多野獸。隱居的時間長了，性格不習慣與世俗交往。來往請教問題，沒有樵夫走的小路可以通行。只能遙望蒼谷作為前進的方向。荊棘砂礫，披荊斬棘也不覺得困難。巖石山谷幽深險阻，攀援登高，志在正觀。
【English Translation】 English version: He said, 'The meritorious deeds of ordinary people, the practices of the three Hinayana (small vehicle) practitioners, the practices of the four lesser Bodhisattvas, the practices of the five great Bodhisattvas, and the practices of the six Buddha-fruit attainments, altogether six parts, extremely brief in one volume, and detailed in twenty volumes. The first half is the preface, and the second half is the body of practice. The words are not flowery, the writing is clear, and the words are concise.' In the seventh year of Kaihuang (Kaihuang: reign title of the Sui Dynasty), he came to visit the emperor with these scriptures, intending that most Buddhists in Dongxia (Dongxia: ancient name for China) are immersed in fame and teachings, and few who return to Buddhism, lingering and forgetting to return. He universally hoped to abandon the fishing tools (metaphor for superficial teachings), explore the root, understand the purpose, abide by the right path, practice meditation, and attain the wonderful realm. He reported the situation to the emperor in detail. Gao Ying (Gao Ying: a person's name), the Left Minister, who had always received Buddhist teachings, gathered many famous monks at Chanlin Temple and stated Zhengwen's (Zhengwen: a person's name) request. At that time, a monk in the seat said, 'There is no one in the capital, how can we let people from remote areas preach the Dharma?' Zhengwen replied, 'My original intention is to clarify right and wrong, and I do not want to distinguish between the center and the periphery. The Dao is in integration, and it should be brief in the ancestral narration.' The crowd had nothing to say. However, the crowd was unwilling to follow his writings and practices. So the monks dispersed without doing anything. Zhengwen knew that it was difficult to transform in the degenerate age, so he left the practice methods and scriptures with Chan Master Fang (Chan Master Fang: a person's name) in the capital, and he returned to Dongchuan (Dongchuan: a place name), and his final outcome is unknown. Now the monks in Lishan (Lishan: a place name) mostly inherit his career and pass it down from generation to generation.
釋曇詢 (Shi Tanxun: Shi is a common surname for Buddhist monks; Tanxun: a personal name), Yang family, was a native of Huayin in Hongnong (Hongnong: a place name), and later moved to Hedong County (Hedong County: a place name). From a young age, he loved Buddhism and was bound by the world for a long time. At the age of twenty-two, he abandoned worldly affairs and visited hermits in remote mountains. He traveled to Linluoquan Temple (Linluoquan Temple: a temple name) north of Bailu Mountain (Bailu Mountain: a mountain name), where he met Chan Master Tanzhun (Chan Master Tanzhun: a person's name) and was tonsured. After another year, he received the full precepts. He carefully restrained himself, focused on practice, and took mind-learning as his purpose. And his will was firm. His companions completed the precepts and recited the 'Lotus Sutra' before him. In early summer, he had completed his studies and returned to his master to practice meditation. Hearing that Monk Chou (Monk Chou: a person's name) was in Canggu (Canggu: a place name), he went to ask for advice. Monk Chou was also a famous craftsman in Dingshan (Dingshan: a place name), as described earlier. Tanxun was influenced by Monk Chou's reputation and expressed his respect from afar. Living in different places, but proficient in Buddhist principles, he wanted to express his views, but he could not because of the distance. It was only because the road was rarely traveled and there were many wild animals on the hills. After living in seclusion for a long time, his character was not accustomed to worldly interactions. There was no small path for woodcutters to travel to ask questions. He could only look to Canggu as the direction to move forward. Thorns and gravel, cutting through thorns was not difficult. The rocks and valleys were deep and dangerous, climbing and ascending, his ambition was in right contemplation.
故不以邪道自通。又以旁垂利道。由曲前而通滯。吾今標指雖艱。必直進以程業。用斯徴意隨境附心不亦善乎。每云。與其失道而幸通。寧合道不幸而窮耳。故履踐重阻不難涂窮。后經三夏移住鹿土谷修禪。屬枯泉重出䴥麋繞院。故得美水馴獸日濟道鄰。從學之徒相慶茲瑞。時因請法暫往雲門。值徑陰霧昏便成失道。賴山神示路方會本途。此乃化感幽冥神明翊衛。時有盜者來竊蔬菜。將欲出園乃為群蜂所螫。詢聞來救。慈心將治得全余命。嘗有趙人遠至慇勤致禮陳雲。因病死蘇故蒙恩澤。往見閻王詰問。罪當就獄。賴有曇詢禪師。來為請命。王因放免。生來未委。訪尋方究。又山行值二虎相鬥。累時不歇。詢乃執錫分之。以身為翳。語云。同居林藪計無大乖。幸各分路。虎低頭受命。便飲氣而散。屢逢熊虎交諍。事略同此。而或廓居榛梗。唯詢一蹤入鳥不亂獸見如偶。斯又陰德感物顯用成仁。何以嘉焉。每入禪定七日為期。白虎入房仍為窟宅。獨處靜院不出十年。自有禪蹤斯人罕擬。自爾化流河朔盛闡禪門。杖策裹糧鱗歸霧結。隋文重其德音致誠虔敬。敕儀同三司元壽。親送璽書。兼以香供。以開皇末年風疾忽增。卒于柏尖山寺。春秋八十五。五十夏矣。初遘疾彌留。忽有神光照燭香風拂扇。又感異鳥。白頸赤身繞院
【現代漢語翻譯】 現代漢語譯本： 因此，我不以邪門歪道來求得通達。又以輔助正道來利益眾生，通過迂迴的方式來疏通阻滯。我如今的標示指引雖然艱難，但必定要徑直前進以完成事業。用這種方式來驗證我的意圖，隨順環境，依附內心，不也是很好嗎？ 我常常說：『與其失去正道而僥倖獲得通達，寧願遵循正道而不幸陷入困境。』所以，即使道路充滿阻礙，我也不畏懼走到窮途末路。後來，經過三個夏天，我移居到鹿土谷（Lutugu，地名）修行禪定。那裡枯竭的泉水重新涌出，麋鹿環繞著寺院。因此，我能得到美好的水源，馴服野獸，每天增進與道為鄰的境界。前來學習的人們互相慶賀這吉祥的徵兆。 當時，因為請求佛法，我暫時前往雲門（Yunmen，地名）。正趕上山間陰霧瀰漫，便迷失了道路。幸虧山神指示道路，才得以回到原來的路途。這實在是我的德行感化了幽冥，神明在暗中護衛。 當時，有盜賊前來偷竊蔬菜，將要走出園子時，卻被一群蜜蜂蜇傷。他們前來請求救助，我以慈悲之心為他們治療，使他們保全了性命。 曾經有趙地（Zhao，古代地名）的人遠道而來，慇勤地行禮，陳述說：因為生病死去，後來又復活，所以蒙受了恩澤。他前往拜見閻王（Yanwang，佛教中的地獄之王），閻王責問他，罪過應當下地獄。幸虧有曇詢（Tanxun，人名）禪師前來為他辯護，閻王因此釋放了他。他生來不知道這件事，經過訪尋才弄清楚。 又有一次，我在山中行走，遇到兩隻老虎互相爭鬥，很久都不停止。曇詢於是拿著錫杖分開它們，用自己的身體作為屏障，對它們說：『同住在山林中，計較這些小事沒有多大意義。希望你們各自離開。』老虎低下頭接受命令，便收斂氣息而散開了。多次遇到熊虎互相爭鬥，事情大致與此相同。 有時我獨自居住在荒野之中，只有曇詢一個人的軌跡，鳥兒飛入也不驚亂，野獸看見也像遇到同伴一樣。這又是陰德感化萬物，顯現出作用而成就仁德。有什麼可以讚美的呢？ 我每次進入禪定，都以七天為期限。白虎進入房間，仍然把它當作自己的巢穴。獨自在清靜的寺院中住了不到十年，自然形成了禪定的軌跡，這樣的人很少能相比。 從此以後，我的教化流傳到河朔（Heshuo，地名），盛大地闡揚了禪宗法門。拄著枴杖，帶著乾糧，像魚鱗一樣歸附的人像霧一樣聚集。隋文帝（Sui Wendi，皇帝名）重視我的德行和聲譽，致以真誠的虔敬，敕令儀同三司元壽（Yuanshou，人名）親自護送璽書，並送來香供。 在開皇（Kaihuang，年號）末年，我的風疾忽然加重，在柏尖山寺（Baijianshan Temple，地名）圓寂，享年八十五歲，僧臘五十年。當初生病彌留之際，忽然有神光照耀，香風拂動，又感應到奇異的鳥，白頸赤身，環繞著寺院。
【English Translation】 English version: Therefore, I do not seek to achieve understanding through unorthodox paths. Furthermore, I benefit beings by supporting the right path, using indirect means to clear obstructions. Although my guidance may be difficult now, I will certainly advance directly to complete my work. Is it not good to verify my intention in this way, adapting to circumstances and relying on the heart? I often say: 'Rather than achieving understanding by losing the right path, I would rather follow the right path and unfortunately fall into hardship.' Therefore, even if the road is full of obstacles, I am not afraid of reaching a dead end. Later, after three summers, I moved to Lutugu (Deer Earth Valley, place name) to practice meditation. There, the dried-up spring reappeared, and deer surrounded the monastery. Therefore, I was able to obtain good water sources, tame wild animals, and daily increase my state of being a neighbor to the Dao. Those who came to learn congratulated each other on this auspicious sign. At that time, because I was requesting the Dharma, I temporarily went to Yunmen (Cloud Gate, place name). I happened to encounter dense fog in the mountains and got lost. Fortunately, the mountain god showed me the way, and I was able to return to my original path. This is truly because my virtue influenced the unseen, and the gods secretly protected me. At that time, some thieves came to steal vegetables. As they were about to leave the garden, they were stung by a swarm of bees. They came to ask for help, and I treated them with compassion, saving their lives. Once, a person from Zhao (ancient place name) came from afar, respectfully paying his respects and saying: Because he had died from illness and then revived, he had received grace. He went to see Yanwang (King Yama, the king of hell in Buddhism), who questioned him, saying that his sins deserved to send him to hell. Fortunately, the Chan master Tanxun (person name) came to plead for him, and Yanwang released him as a result. He did not know about this when he was alive, and only found out after searching and inquiring. Another time, as I was walking in the mountains, I encountered two tigers fighting each other, and they did not stop for a long time. Tanxun then took his staff and separated them, using his body as a barrier, and said to them: 'Living together in the forest, it is not worth arguing over these small matters. I hope you will each go your own way.' The tigers lowered their heads and accepted the order, then restrained their breath and dispersed. I have encountered bears and tigers fighting many times, and the events are roughly the same as this. Sometimes I live alone in the wilderness, with only Tanxun's footprints. Birds fly in without being disturbed, and wild animals see me as if they have met a companion. This is again because hidden virtue influences all things, manifesting its function and achieving benevolence. What is there to praise? Each time I enter meditation, I set a period of seven days. A white tiger enters the room and still treats it as its own nest. Living alone in the quiet monastery for less than ten years, I naturally formed traces of meditation, and few people can compare to this. From then on, my teachings spread to Heshuo (place name), greatly expounding the Chan school. People who came to follow me, leaning on their staffs and carrying dry food, gathered like scales and clustered like mist. Emperor Wen of Sui (emperor name) valued my virtue and reputation, and sent sincere reverence, ordering Yuanshou (person name), the Grand Master of the Three Departments, to personally deliver the imperial edict and offer incense. At the end of the Kaihuang (era name) period, my wind disease suddenly worsened, and I passed away at Baijianshan Temple (place name), at the age of eighty-five, with fifty years as a monk. When I was initially ill and dying, suddenly there was divine light shining, fragrant wind blowing, and I sensed strange birds, white-necked and red-bodied, circling the monastery.
空飛聲唳哀切。氣至大漸。鳥住堂基自然狎附不畏人物。或在房門至於臥席。悲叫逾甚血沸眼中。既爾往化。鳥便飛出外空旋轉奄然翔逝。又感猛虎繞院悲吼兩宵云昏三日天地結慘。又加山崩石墜林摧澗塞。驚發人畜棲遑失據。其哀感靈祥未可殫記。后以武德五年十二月。弟子靜林道慧方等。乃阇毗余質建塔立碑。沙門明則為文。見於別集。
釋法充。姓畢氏。九江人。常誦法華並讀大品。其遍難紀。兼繕造寺宇。情在住持。末住廬山半頂化城寺修定。自非僧事未嘗妄履。每勸僧眾無以女人入寺。上損佛化下墜俗謠。然世以基業事重。有不從者。充嘆曰。生不值佛已是罪緣。正教不行義須早死何慮方土不奉戒乎。遂於此山香爐峰上自投而下。誓粉身骨用生凈土。便於中虛頭忽倒上。冉冉而下處於深谷。不損一毛。寺眾初不知也。後有人上峰頂路望下。千有餘仞聞人語聲。就而尋之乃是充也。身命猶存口誦如故。迎還至寺。僧感其死諫為斷女人。經於六年方乃卒世。時屬隆暑而尸不臭爛。香如爛瓜。即隋開皇之末年矣。
釋信行。姓王氏。魏郡人。其母久而無子。就佛祈誠。夢神擎兒告云。我今持以相與。寤已覺異常日。因即有娠。及行之生也性殊恒準。至年四歲路見牛車沒泥牽引。因悲泣不止。要轉乃離
【現代漢語翻譯】 空中有飛鳥發出淒厲哀切的叫聲。氣息已經非常微弱。有鳥停留在寺廟的地基上，自然地親近人，不害怕人。有的甚至飛到房門邊，甚至臥榻上，悲鳴的聲音更加悽慘，以至於眼中充血。當他往生之後，鳥便飛出，在外面的空中旋轉，然後突然飛逝。又有猛虎圍繞寺院悲傷地吼叫了兩夜，天色昏暗了三天，天地間充滿了悲慘的氣氛。又加上山崩石墜，樹林摧毀，山澗被堵塞，驚嚇得人和動物無處安身。他所感應到的靈異祥瑞，無法完全記述。後來在武德五年十二月，弟子靜林、道慧、方等，於是火化了他的遺體，建造佛塔，樹立石碑。沙門明則寫了碑文，可以在他的文集中看到。
釋法充（釋法充，佛教僧侶的名字），姓畢，是九江人。他經常誦讀《法華經》（《法華經》，佛教經典的名字）並且閱讀《大品般若經》（《大品般若經》，佛教經典的名字），誦讀的遍數難以計數。他還修繕建造寺廟，一心想要住持寺廟。後來住在廬山（廬山，山名）半頂的化城寺（化城寺，寺廟的名字）修行禪定。如果不是僧眾的事情，他從不隨意走動。他經常勸誡僧眾不要讓女人進入寺廟，認為這會損害佛法教化，敗壞世俗風氣。然而世人認為寺廟的基業很重要，有不聽從的。法充嘆息道：『生不逢佛已經是罪孽深重，正法不能推行，我應該早點死去，何必擔心這片土地不奉行戒律呢？』於是他在廬山的香爐峰（香爐峰，山峰的名字）上縱身跳下，發誓粉身碎骨，用以往生凈土。結果他在空中頭朝下，緩緩落下，落入深谷，卻毫髮無損。寺廟裡的僧人起初並不知道這件事。後來有人登上峰頂，向下望去，在千餘丈的深處聽到了人說話的聲音，走過去尋找，才知道是法充。他的性命還在，口中還在誦經。於是將他迎回寺廟。僧眾被他以死勸諫的精神所感動，於是斷絕了女人進入寺廟的事情。經過六年，他才去世。當時正值盛夏，他的屍體卻沒有腐爛，反而散發出像爛瓜一樣的香味。那時是隋朝開皇末年。
釋信行（釋信行，佛教僧侶的名字），姓王，是魏郡人。他的母親很久都沒有孩子，於是向佛祈求。夢見有神仙抱著一個孩子告訴她說：『我現在把這個孩子給你。』醒來後覺得與往常不同，於是就懷孕了。等到信行出生后，他的性格與常人不同。到四歲的時候，在路上看到牛車陷在泥里，難以拉動，於是悲傷地哭泣不止，一定要等到牛車被拉出來才肯離開。
【English Translation】 In the sky, the sound of flying birds was shrill and mournful. His breath was very weak. Birds stayed on the temple grounds, naturally approaching people without fear. Some even flew to the doors of the rooms, even to the sleeping mats, their cries of sorrow becoming even more intense, to the point that their eyes were bloodshot. After he passed away, the birds flew out, circling in the sky before suddenly flying away. Furthermore, fierce tigers howled mournfully around the temple for two nights, the sky was dark for three days, and the atmosphere between heaven and earth was filled with sorrow. In addition, there were landslides and rockfalls, forests were destroyed, and ravines were blocked, causing people and animals to be frightened and displaced. The auspicious signs and spiritual responses he evoked cannot be fully recorded. Later, in the twelfth month of the fifth year of the Wude era, his disciples Jinglin, Daohui, Fang, and others cremated his remains, built a pagoda, and erected a stele. The monk Mingze wrote the inscription, which can be found in his collected works.
釋法充 (Shi Facong, name of a Buddhist monk), whose surname was Bi, was from Jiujiang. He often recited the 'Lotus Sutra' ('Lotus Sutra', name of a Buddhist scripture) and read the 'Great Perfection of Wisdom Sutra' ('Great Perfection of Wisdom Sutra', name of a Buddhist scripture), reciting them countless times. He also repaired and built temples, wholeheartedly desiring to maintain them. Later, he lived in Huacheng Temple (Huacheng Temple, name of a temple) on the halfway up Mount Lu (Mount Lu, name of a mountain) to practice meditation. Unless it was for the affairs of the monks, he never moved about carelessly. He often admonished the monks not to allow women to enter the temple, believing that it would damage the teachings of Buddhism and corrupt worldly customs. However, people thought that the foundation of the temple was important, and some did not listen. Facong sighed and said, 'To be born without encountering the Buddha is already a grave sin. If the true Dharma cannot be promoted, I should die early. Why worry that this land will not follow the precepts?' Therefore, he threw himself off Incense Burner Peak (Incense Burner Peak, name of a peak) on Mount Lu, vowing to shatter his body and bones in order to be reborn in the Pure Land. As a result, in mid-air, his head suddenly turned upwards, and he slowly descended into the deep valley, without suffering a single scratch. The monks in the temple initially did not know about this. Later, someone climbed to the top of the peak and looked down, hearing human voices from a depth of over a thousand fathoms. He went to investigate and found that it was Facong. His life was still intact, and he was still reciting scriptures. So they welcomed him back to the temple. The monks were moved by his spirit of admonishing with his death, and they cut off the entry of women into the temple. After six years, he passed away. At that time, it was the end of the Kaihuang era of the Sui Dynasty, and his corpse did not rot, but instead emitted a fragrance like rotten melon.
釋信行 (Shi Xingxing, name of a Buddhist monk), whose surname was Wang, was from Weijun. His mother had been childless for a long time, so she prayed to the Buddha. She dreamed that a deity was holding a child and told her, 'I am now giving this child to you.' When she woke up, she felt different from usual, and so she became pregnant. When Xingxing was born, his nature was different from ordinary people. At the age of four, he saw a cart stuck in the mud on the road, difficult to pull, so he cried sadly and would not leave until the cart was pulled out.
。或值犢母分離或有侵欺之事。生知平分不喜愛憎。八歲既臨。標據清敏懁慧奇拔。嘗有書生問曰。爾今何姓。外家何姓。答曰。此王彼孫。生因調曰。何不氏飯乃姓孫。行應聲曰。飯能除饑不除渴。孫能飢渴兩相除。故氏孫而非飯也。其隨機譎對。皆此之類。乃履道弘謶。識悟倫通。博涉經論情理遐舉。以時勘教以病驗人。蘊獨見之明。顯高蹈之跡。先舊解義翻對不同。未全聲聞兼揚菩薩。而履涉言教附行為功。且如據佛之宗。敬無過習。由見起慢怠即懷厭離。便為邊地下賤之因。今雖聞真告心無奉敬。自知藥輕病重。理加勤苦竭力治之。所以隨遠近處。凡有影塔。皆周行禮拜繞旋翹仰。因為來世敬佛之習。用斯一行通例餘業。其剋核詳據率如此也。後於相州法藏寺。舍具足戒親執勞役。供諸悲敬禮通道俗。單衣節食挺出時倫。冬夏所擬偏過恒習。故四遠英達者皆造門而詰問之。行隨事直陳曾無曲指。諸聞信者莫不頂受其言。通舍章疏從其化及。稟為父師之禮也。未拘之以法歲。開皇之初被召入京。僕射高穎。邀延住真寂寺立院處之。乃撰對根起行三階集錄及山東所制眾事諸法。合四十餘卷。援引文據類敘顯然。前後望風翕成其聚。又于京師置寺五所。即化度光明慈門慧日弘善等是也。自爾余寺贊承其度焉。莫不六
{ "translations": [ "或有值犢母分離，或有侵佔欺騙之事發生。（他）天生懂得公平分配，沒有偏愛憎恨。八歲時，就已聰慧敏捷，才思敏捷，與衆不同。曾有書生問他：『你現在姓什麼？外家姓什麼？』（他）回答說：『此王彼孫。』書生便調侃說：『為什麼不姓飯而姓孫？』（他）立刻應聲回答：『飯能解除飢餓，不能解除口渴，孫能解除飢餓和口渴。所以姓孫而不是飯。』他隨機應變的回答，都是此類。於是（他）遵循正道，弘揚真理，見識領悟通達事理，廣泛涉獵經論，情理高遠。以時機來考察教化，以疾病來驗證人品。蘊藏著獨特的見解，顯露出高尚的行為。前人的解釋往往相反，沒有完全符合聲聞乘，兼顧弘揚菩薩乘，而且遵循言教，以行為作為功德。比如依據佛的宗旨，恭敬沒有超過習的。由於見解而產生傲慢懈怠，就會厭惡遠離，便成為邊地的原因。現在即使聽聞真理，心中沒有恭敬，自己知道藥輕病重，更加勤奮努力地治療。所以無論遠近，凡是有佛塔的地方，都週而復始地禮拜，繞行瞻仰。作為來世恭敬佛的習慣。用這一行為來貫通其餘的行業。他嚴格考察依據，大抵如此。後來在相州法藏寺，捨棄具足戒，親自從事勞役，供養諸位悲敬之人，禮敬通道俗人。穿著單薄的衣服，節約飲食，超越了當時的倫理。冬夏的計劃都超過了平常的習慣。所以四方英才都來登門請教。行隨事直陳，從不歪曲指責。凡是聽聞相信的人，沒有不頂戴接受他的話的。都捨棄了章疏，跟隨他的教化，以對待父師的禮節來對待他。還未受法律的約束，開皇初年被召入京。僕射高穎邀請他住在真寂寺，建立院落安置他。於是撰寫了《對根起行三階集錄》以及在山東所制定的眾事諸法，共四十餘卷。援引文據，分類敘述，非常明顯。前後的人都望風而至，聚集在他周圍。又在京師設定了五所寺廟，即化度寺、光明寺、慈門寺、慧日寺、弘善寺等。從此以後，其餘的寺廟都贊同並傚法他的制度。沒有不六", "現代漢語譯本 或有值犢母分離，或有侵佔欺騙之事發生。（他）天生懂得公平分配，沒有偏愛憎恨。八歲時，就已聰慧敏捷，才思敏捷，與衆不同。曾有書生問他：『你現在姓什麼？外家姓什麼？』（他）回答說：『此王彼孫。』書生便調侃說：『為什麼不姓飯而姓孫？』（他）立刻應聲回答：『飯能解除飢餓，不能解除口渴，孫能解除飢餓和口渴。所以姓孫而不是飯。』他隨機應變的回答，都是此類。於是（他）遵循正道，弘揚真理，見識領悟通達事理，廣泛涉獵經論，情理高遠。以時機來考察教化，以疾病來驗證人品。蘊藏著獨特的見解，顯露出高尚的行為。前人的解釋往往相反，沒有完全符合聲聞乘，兼顧弘揚菩薩乘，而且遵循言教，以行為作為功德。比如依據佛的宗旨，恭敬沒有超過習的。由於見解而產生傲慢懈怠，就會厭惡遠離，便成為邊地的原因。現在即使聽聞真理，心中沒有恭敬，自己知道藥輕病重，更加勤奮努力地治療。所以無論遠近，凡是有佛塔的地方，都週而復始地禮拜，繞行瞻仰。作為來世恭敬佛的習慣。用這一行為來貫通其餘的行業。他嚴格考察依據，大抵如此。後來在相州法藏寺，捨棄具足戒，親自從事勞役，供養諸位悲敬之人，禮敬通道俗人。穿著單薄的衣服，節約飲食，超越了當時的倫理。冬夏的計劃都超過了平常的習慣。所以四方英才都來登門請教。行隨事直陳，從不歪曲指責。凡是聽聞相信的人，沒有不頂戴接受他的話的。都捨棄了章疏，跟隨他的教化，以對待父師的禮節來對待他。還未受法律的約束，開皇初年被召入京。僕射高穎邀請他住在真寂寺，建立院落安置他。於是撰寫了《對根起行三階集錄》以及在山東所制定的眾事諸法，共四十餘卷。援引文據，分類敘述，非常明顯。前後的人都望風而至，聚集在他周圍。又在京師設定了五所寺廟，即化度寺、光明寺、慈門寺、慧日寺、弘善寺等。從此以後，其餘的寺廟都贊同並傚法他的制度。沒有不六", "english_translations": [ 'Or there were cases of separation of the calf from its mother, or of encroachment and deception. He was born knowing how to distribute fairly, without favoritism or hatred. At the age of eight, he was already intelligent and quick-witted, with outstanding talent. Once, a scholar asked him, \'What is your surname now? What is your mother\'s family\'s surname?\' He replied, \'This is Wang, that is Sun.\' The scholar then teased him, \'Why not surname \'Fan\' (rice) but surname \'Sun\'?\' He immediately responded, \'Rice can relieve hunger but not thirst; Sun can relieve both hunger and thirst. Therefore, I surname Sun and not Fan.\' His witty and adaptable responses were all of this kind. Thus, he followed the right path, promoted the truth, and his understanding reached the principles of things. He widely studied scriptures and treatises, and his reasoning was profound. He examined teachings according to the times and verified people\'s character through illness. He possessed unique insights and displayed noble conduct. The interpretations of the predecessors were often contradictory, not fully in accordance with the Sravaka Vehicle (Śrāvakayāna), while also promoting the Bodhisattva Vehicle (Bodhisattvayāna), and he followed the teachings and used actions as merit. For example, according to the Buddha\'s teachings, there is no reverence greater than practice. Due to views arising from arrogance and laziness, one will become disgusted and alienated, which becomes the cause of the borderlands. Now, even if one hears the truth, there is no reverence in the heart. Knowing that the medicine is light and the illness is severe, one should work harder and try to cure it with all one\'s strength. Therefore, no matter how far or near, wherever there are pagodas, he would repeatedly prostrate, circumambulate, and look up in reverence, as a habit of revering the Buddha in the next life. He used this practice to connect with other activities. His strict examination and basis were generally like this. Later, at Fazang Temple (法藏寺) in Xiangzhou (相州), he abandoned the complete precepts (具足戒), personally engaged in labor, and provided for those who were compassionate and respectful, and paid respects to both monks and laypeople. He wore thin clothes, saved food, and surpassed the ethics of the time. His plans for winter and summer exceeded ordinary habits. Therefore, talents from all directions came to visit and ask questions. He directly stated the facts according to the matter and never distorted or blamed. All who heard and believed did not fail to accept his words with reverence. They all abandoned chapters and commentaries and followed his teachings, treating him with the respect of a father and teacher. Before being bound by the law, at the beginning of the Kaihuang (開皇) era, he was summoned to the capital. The Minister Gao Ying (高穎) invited him to live in Zhenji Temple (真寂寺) and established a courtyard to accommodate him. Thereupon, he wrote \'The Three Stages Collection of Counteracting Roots and Arising Practices\' (對根起行三階集錄) and various matters and laws made in Shandong (山東), totaling more than forty volumes. He cited literary evidence, classified and narrated them clearly. People before and after flocked to him and gathered around him. He also established five temples in the capital, namely Hudu Temple (化度寺), Guangming Temple (光明寺), Cimen Temple (慈門寺), Huiri Temple (慧日寺), and Hongshan Temple (弘善寺). From then on, the other temples all agreed with and followed his system. None were not six", "English version Or there were cases of separation of the calf from its mother, or of encroachment and deception. He was born knowing how to distribute fairly, without favoritism or hatred. At the age of eight, he was already intelligent and quick-witted, with outstanding talent. Once, a scholar asked him, 'What is your surname now? What is your mother's family's surname?' He replied, 'This is Wang, that is Sun.' The scholar then teased him, 'Why not surname 'Fan' (rice) but surname 'Sun'?' He immediately responded, 'Rice can relieve hunger but not thirst; Sun can relieve both hunger and thirst. Therefore, I surname Sun and not Fan.' His witty and adaptable responses were all of this kind. Thus, he followed the right path, promoted the truth, and his understanding reached the principles of things. He widely studied scriptures and treatises, and his reasoning was profound. He examined teachings according to the times and verified people's character through illness. He possessed unique insights and displayed noble conduct. The interpretations of the predecessors were often contradictory, not fully in accordance with the Sravaka Vehicle (Śrāvakayāna), while also promoting the Bodhisattva Vehicle (Bodhisattvayāna), and he followed the teachings and used actions as merit. For example, according to the Buddha's teachings, there is no reverence greater than practice. Due to views arising from arrogance and laziness, one will become disgusted and alienated, which becomes the cause of the borderlands. Now, even if one hears the truth, there is no reverence in the heart. Knowing that the medicine is light and the illness is severe, one should work harder and try to cure it with all one's strength. Therefore, no matter how far or near, wherever there are pagodas, he would repeatedly prostrate, circumambulate, and look up in reverence, as a habit of revering the Buddha in the next life. He used this practice to connect with other activities. His strict examination and basis were generally like this. Later, at Fazang Temple (法藏寺) in Xiangzhou (相州), he abandoned the complete precepts (具足戒), personally engaged in labor, and provided for those who were compassionate and respectful, and paid respects to both monks and laypeople. He wore thin clothes, saved food, and surpassed the ethics of the time. His plans for winter and summer exceeded ordinary habits. Therefore, talents from all directions came to visit and ask questions. He directly stated the facts according to the matter and never distorted or blamed. All who heard and believed did not fail to accept his words with reverence. They all abandoned chapters and commentaries and followed his teachings, treating him with the respect of a father and teacher. Before being bound by the law, at the beginning of the Kaihuang (開皇) era, he was summoned to the capital. The Minister Gao Ying (高穎) invited him to live in Zhenji Temple (真寂寺) and established a courtyard to accommodate him. Thereupon, he wrote 'The Three Stages Collection of Counteracting Roots and Arising Practices' (對根起行三階集錄) and various matters and laws made in Shandong (山東), totaling more than forty volumes. He cited literary evidence, classified and narrated them clearly. People before and after flocked to him and gathered around him. He also established five temples in the capital, namely Hudu Temple (化度寺), Guangming Temple (光明寺), Cimen Temple (慈門寺), Huiri Temple (慧日寺), and Hongshan Temple (弘善寺). From then on, the other temples all agreed with and followed his system. None were not six" ] }
時禮旋乞食為業。虔慕潔誠如不及也。末病甚。勉力佛堂日別觀像。氣漸衰弱請像入房。臥視至卒。春秋五十有四。即十四年正月四日也。其月七日于化度寺。送尸終南山鴟鳴之堆。道俗號泣聲動京邑。捨身收骨兩耳通焉。樹塔立碑在於山足。有居士逸民河東裴玄證制文。證本出家住于化度。信行至止固又師之。凡所著述皆委證筆。末從俗服尚絕驕豪。自結徒侶更立科網。返道之賓同所擊贊。生自製碑具陳己德。死方鐫勒樹于塔所。即至相寺北巖之前三碑峙列是也。初信行勃興異跡。時成致譏。通論所詳未須甄別。但奉行克峭偏薄不倫。至於佛宗亦萬衢之一術耳。所著集記並引正文。然其表題立名無定準的。雖曰對根起行幽隱指體標榜語事潛淪。來哲儻詳幸知有據。開皇末歲敕斷不行。想同箴勖之也。別有本傳流世。見費節三寶錄。
釋慧意。姓李。臨原人。聽大乘經論專習定行。宇文廢法南投于梁。與仙城山慧命。同師尋討心要。后住景空于聰師舊堂綜業常住。不事燈燭晝夜常明。有鄉人德廣郡守柳靜。殊不信法。乃請意于宅。別立禪室百日行道。靜息抑稟等四人每夜潛往。舉家同見禪室大明意坐卓然。方生信向。鄉邑道俗率受歸戒。開皇初卒。將逝謂弟子慧興曰。今日有多客來。可多辦齋食。及中意果端坐
【現代漢語翻譯】 現代漢語譯本： 時禮，以乞討為生。他虔誠恭敬，唯恐不及。晚年病重，仍勉力前往佛堂，每日拜觀佛像。氣息漸弱后，便請人將佛像移入房間，臥床觀視直至去世。享年五十四歲，即隋朝開皇十四年正月四日。同月七日，在化度寺舉行葬禮，將遺體送往終南山鴟鳴堆安葬。京城僧俗號啕大哭，哭聲震動京城。他捨身佈施，收斂遺骨時，發現兩耳是相通的。人們為他樹塔立碑于山腳下，有隱士河東裴玄證撰寫碑文。裴玄證原本出家住在化度寺，信行法師的言行舉止堅定，裴玄證又以信行法師為師。時禮的所有著作都委託裴玄證執筆。時禮雖是俗家身份，但從不驕橫。他自己組織徒眾，制定規章制度，凡是迴歸正道的人都一同讚揚他。生前自己撰寫碑文，詳細陳述自己的德行，死後才將碑文鐫刻在塔上。即在至相寺北巖前，三座石碑並列之處。當初，信行法師的勃興和一些奇異的舉動，時常招致譏諷。關於他的全面評論，尚需進一步甄別。但他奉行教義嚴苛，偏頗不合常理，以至於認為佛法也只是萬千法門中的一種而已。他所著的集記都引用了經文正典，然而其表題立名沒有一定的準則。雖然說是針對根機而起修，幽深隱晦地指向本體，標榜言語之事潛藏淪沒，希望後來的學者詳細考察，知道其中有所依據。隋文帝開皇末年，下令禁止信行法師的學說流行，大概是出於勸誡的用意吧。另有他的本傳流傳於世，見於費長房《歷代三寶記》。
釋慧意（釋慧意），俗姓李，臨原人。他聽聞大乘經論，專心修習禪定。北周宇文氏廢除佛法時，他南下投奔南梁。與仙城山慧命（慧命）一起，跟隨同一位老師尋究佛法的精要。後來住在景空寺聰師的舊堂，總管寺院的事務。他不使用燈燭，晝夜常明。有鄉人德廣，郡守柳靜，都不相信佛法。於是請慧意到家中，專門設立禪室，進行百日修行。柳靜、息抑、稟等四人每夜偷偷前往禪室，全家都看到禪室光明大放，慧意端坐其中，這才開始相信佛法。鄉里道俗紛紛皈依受戒。隋文帝開皇初年去世。臨終前對弟子慧興說：『今天有很多客人要來，可以多準備齋飯。』到了中午，慧意果然端坐而逝。
【English Translation】 English version: Shi Li made a living by begging. He was devout and respectful, fearing he would not be able to achieve enough. In his later years, he was seriously ill, but he still forced himself to go to the Buddha hall and worship the Buddha statues every day. As his breath gradually weakened, he asked people to move the Buddha statue into his room, where he lay in bed watching it until his death. He lived to be fifty-four years old, which was the fourth day of the first month of the fourteenth year of the Kaihuang era of the Sui Dynasty. On the seventh day of the same month, a funeral was held at Huadu Temple, and his body was sent to Chiming Mound in Zhongnan Mountain for burial. The monks and laypeople of the capital cried loudly, and their cries shook the capital. He gave up his body in charity, and when his bones were collected, it was discovered that his two ears were connected. People erected a pagoda and a stele for him at the foot of the mountain, and the recluse Pei Xuanzheng of Hedong wrote the inscription. Pei Xuanzheng was originally a monk living in Huadu Temple, and he was steadfast in his faith and conduct, so he took Shi Li as his teacher. All of Shi Li's writings were entrusted to Pei Xuanzheng to write. Although Shi Li was a layman, he was never arrogant. He organized his own followers and established rules and regulations, and all those who returned to the right path praised him together. He wrote his own epitaph during his lifetime, detailing his virtues, and only after his death was the epitaph engraved on the pagoda. This is the place where the three steles stand side by side in front of the north cliff of Zhixiang Temple. At first, Shi Li's rise and some strange actions often drew ridicule. A comprehensive review of him needs further verification. However, he adhered to the teachings strictly, was biased and unreasonable, to the point that he thought that Buddhism was just one of the myriad paths. The collections he wrote all quoted the scriptures, but the titles and names were not standardized. Although it is said that it arises from the roots and cultivates, deeply and obscurely pointing to the essence, and that the words and deeds are submerged, it is hoped that later scholars will examine it in detail and know that there is a basis for it. At the end of the Kaihuang era of the Sui Dynasty, Emperor Wen ordered that Shi Li's teachings be banned, probably out of admonition. There is also his biography circulating in the world, which can be found in Fei Changfang's 'Records of the Three Jewels of Successive Generations'.
Shi Huiyi (釋慧意), whose secular surname was Li, was a native of Linyuan. He listened to Mahayana sutras and treatises and devoted himself to the practice of meditation. When Yuwen of the Northern Zhou dynasty abolished Buddhism, he fled south to the Southern Liang. Together with Huiming (慧命) of Xiancheng Mountain, he followed the same teacher to seek the essence of the Dharma. Later, he lived in the old hall of Master Cong in Jingkong Temple, managing the affairs of the temple. He did not use lamps or candles, and it was always bright day and night. There was a villager named De Guang, and the prefect Liu Jing, who did not believe in Buddhism. So they invited Huiyi to their home and set up a meditation room specifically for him to practice for a hundred days. Liu Jing, Xi Yi, Bing, and others secretly went to the meditation room every night, and the whole family saw the meditation room shining brightly, with Huiyi sitting upright in it. Only then did they begin to believe in Buddhism. The villagers and Taoists all took refuge and received precepts. He passed away at the beginning of the Kaihuang era of the Sui Dynasty. Before his death, he said to his disciple Huixing: 'Many guests will come today, so prepare more vegetarian food.' At noon, Huiyi indeed passed away while sitting upright.
而化。時襄陽開皇有法永禪師者。南鄉人。梁明帝常供養。預知運絕。苦辭還襄欲終。七日七夜聞音樂異香滿寺。因而坐終。送傘蓋山上露坐。有同寺全律師。臨永尸曰。愿留神相待至七日。滿至期全亡。送尸永側。永尸颯然摧變。時岑阇梨者。姓楊。臨原人。于寺西傘蓋山南泉立誦經堂。常誦金光明。感四天王來聽。後讀藏經皆不忘。計誦三千餘卷。服布乞食。缽中之餘飼房內鼠。百餘頭皆馴擾爭來就人。鼠有病者岑以手摩捋之。而不拘事檢。或揭坩酒食。或群小同戲呵叱僧侶。或誦經書歌詠逆述來事。晝則散亂夜則禮誦禪思。與同眾沙門智曉交顧招集禪徒。自行化裕。供給定學。自知終日急喚拔禪師付囑。上佛殿禮辭遍寺眾僧。咸乞歡喜。于禪居寺大齋將散。謂岑曰。往兜率天聽般若去。岑曰。弟前去我七日即來。其夜三更坐亡。至四更識神往遍學寺。寺相去十里。至汰法師床前。明如晝。云曉欲遠逝故來相別不得久住。汰送出三重門外。別訖來入房中踞床忽然還暗。呼弟子問云。聞師與人語聲。取火通照三門並閉。方悟曉之神力出入無間。即遣往問。果云已逝。岑后七日無何坐終。其二體骨全成無縫。又有昊純等禪師。多有靈異。相從坐化。略不敘之。
續高僧傳卷第十六 大正藏第 50 冊 No.
【現代漢語翻譯】 現代漢語譯本：當時襄陽開皇年間有一位名叫法永的禪師（Chan Master Fayong），是南鄉人。梁明帝（Emperor Ming of Liang Dynasty）曾經供養他。法永禪師預知自己將要去世，於是告辭返回襄陽，想要在那裡終老。在去世前的七天七夜裡，寺廟裡充滿了音樂和奇異的香味。之後，他坐化圓寂。人們將他的遺體放在傘蓋山上露天安放。寺里有一位名叫全的律師（Vinaya Master Quan），對著法永禪師的遺體說：『我希望禪師能留下神識等待七天。』到了第七天，全律師去世。人們將他的遺體安放在法永禪師的遺體旁邊。法永禪師的遺體突然崩壞。當時有一位名叫岑的阇梨（Acharya Cen），姓楊，是臨原人。他在寺廟西邊的傘蓋山南泉建立了一座誦經堂。他經常誦讀《金光明經》（Suvarnaprabhasa Sutra），感得四大天王（Four Heavenly Kings）前來聽經。後來，他讀過的藏經都能記住，總共誦讀了三千多卷。他穿著粗布衣服，靠乞討為生，將缽中剩餘的食物餵養房內的老鼠。一百多隻老鼠都很馴服，爭著來到他身邊。老鼠生病了，岑阇梨就用手撫摸它們。岑阇梨不拘小節，有時會揭開酒罈吃喝，有時和小孩子們一起玩耍，呵斥僧侶，有時誦讀經書，歌唱，預言未來之事。白天他很散亂，晚上則禮拜、誦經、禪思。他和寺里的沙門智曉（Shramana Zhixiao）關係很好，招集禪修者，自己實行教化，供給禪修所需。他自知將要去世，急忙叫來拔禪師（Chan Master Ba）囑咐後事。他到佛殿禮拜，向寺里所有的僧人告別，請求大家歡喜。在禪居寺（Chanju Temple）舉行大型齋會即將結束時，他對岑阇梨說：『我要到兜率天（Tushita Heaven）去聽般若（Prajna）了。』岑阇梨說：『我先去，七天後就來。』當天晚上三更時分，智曉禪師坐化圓寂。到了四更時分，他的識神遍遊學寺（Xue Temple），學寺距離禪居寺有十里路。他的識神來到汰法師（Dharma Master Tai）的床前，明亮如白晝。他說智曉將要遠去，所以來告別，不能久留。汰法師將他送到三重門外。告別完畢，汰法師回到房中，坐在床上，忽然又暗了下來。汰法師叫來弟子問：『我聽到禪師和人說話的聲音。』弟子點火照亮三重門，門都關著。汰法師這才明白智曉禪師的神力出入無礙。他立刻派人去問，果然智曉禪師已經去世。岑阇梨在七天後也坐化圓寂。他們的遺體完整，沒有縫隙。還有昊純（Hao Chun）等禪師，有很多靈異事蹟，相繼坐化圓寂，這裡就不詳細敘述了。 出自《續高僧傳》（Continued Biographies of Eminent Monks）第十六卷。
【English Translation】 English version: At that time, during the Kaihuang era in Xiangyang, there was a Chan Master named Fayong, who was from Nanxiang. Emperor Ming of the Liang Dynasty used to make offerings to him. Chan Master Fayong foresaw his impending death, so he bid farewell and returned to Xiangyang, desiring to spend his final days there. For seven days and seven nights before his death, the temple was filled with music and strange fragrances. After that, he sat in meditation and passed away. People placed his remains on Umbrella Mountain for open-air burial. A Vinaya Master named Quan from the same temple said to Chan Master Fayong's remains, 'I hope the Chan Master can leave his spirit to wait for seven days.' On the seventh day, Vinaya Master Quan passed away. People placed his remains next to Chan Master Fayong's remains. Chan Master Fayong's remains suddenly decayed. At that time, there was an Acharya named Cen, whose surname was Yang, and he was from Linyuan. He established a Sutra Recitation Hall at Nanquan on Umbrella Mountain, west of the temple. He often recited the Suvarnaprabhasa Sutra, which moved the Four Heavenly Kings to come and listen to the sutra. Later, he could remember all the Tripitaka he had read, reciting more than three thousand volumes in total. He wore coarse cloth and lived by begging, feeding the leftover food in his bowl to the rats in his room. More than a hundred rats were very tame, vying to come to him. When the rats were sick, Acharya Cen would stroke them with his hands. Acharya Cen was not particular about trivial matters, sometimes opening wine jars to eat and drink, sometimes playing with children, scolding monks, sometimes reciting scriptures, singing, and predicting future events. During the day he was scattered, but at night he would prostrate, recite scriptures, and meditate. He had a good relationship with Shramana Zhixiao from the temple, gathering meditators, practicing teaching himself, and providing for the needs of meditation. Knowing that he was about to die, he hurriedly called Chan Master Ba to entrust him with his affairs. He went to the Buddha Hall to prostrate and bid farewell to all the monks in the temple, asking everyone to be happy. At the end of a large vegetarian feast at Chanju Temple, he said to Acharya Cen, 'I am going to Tushita Heaven to listen to Prajna.' Acharya Cen said, 'I will go first, and I will come in seven days.' That night, at the third watch, Chan Master Zhixiao sat in meditation and passed away. At the fourth watch, his spirit traveled throughout Xue Temple, which was ten miles away from Chanju Temple. His spirit came to Dharma Master Tai's bed, as bright as day. He said that Zhixiao was about to leave, so he came to say goodbye and could not stay long. Dharma Master Tai sent him outside the triple gate. After saying goodbye, Dharma Master Tai returned to the room, sat on the bed, and suddenly it became dark again. Dharma Master Tai called his disciple and asked, 'I heard the Chan Master talking to someone.' The disciple lit a fire to illuminate the triple gate, and the doors were closed. Dharma Master Tai then realized that Chan Master Zhixiao's spiritual power was unobstructed in entering and leaving. He immediately sent someone to ask, and indeed Chan Master Zhixiao had passed away. Acharya Cen also sat in meditation and passed away seven days later. Their remains were complete, without any gaps. There were also Chan Masters such as Hao Chun, who had many miraculous events, and passed away in meditation one after another, which will not be described in detail here. From Continued Biographies of Eminent Monks, Volume 16.
2060 續高僧傳
續高僧傳卷第十七
大唐西明寺沙門釋道宣撰
習禪篇之二 本傳十一人附見九人
周湎陽仙城山善光寺釋慧命傳一(戴逵 慧朗 慧曉)
陳南嶽衡山釋慧思傳二
隋國師智者天臺山國清寺釋智顗傳三
隋京師清禪寺釋曇崇傳四
隋慧日內道場釋慧越傳五
隋蔣州履道寺釋慧實傳六
隋文成郡馬頭山釋僧善傳七(僧襲 僧集)
隋相州鄴下釋玄景傳八(玄覺)
隋趙郡障洪山釋智舜傳九(智贊)
隋九江廬山大林寺釋智鍇傳十
隋天臺山國清寺釋智越傳十一(波若 法彥)
釋慧命。姓郭。太原晉陽人。晉徴士郭琦之後也。以梁大通五年辛亥之歲。生於湘州長沙郡。天挺英姿秀拔群表。雖居綺年人多傾異。覺夢之際光觸其身。明悟條序深有殊致。時湘部名僧相謂曰。珍阇梨。位地難測。然入如來室者。即慧命矣。故自結髮日新開裕。八歲能詩書。體貌凝遠。識者知非常器。然而銳精聽習妙入深義。故使理超文外照出機前。智不驚愚貞無絕俗。道親物疏。州閭贊重。年十五誦法華經。兩旬有半一部都了。尋事剃落學無常師。專行方等普賢等懺。討據華嚴以致明道。行自襄沔。聞恩光先路二大
【現代漢語翻譯】 現代漢語譯本 續高僧傳卷第十七
大唐西明寺沙門釋道宣撰
習禪篇之二 本傳十一人附見九人
周沔陽仙城山善光寺釋慧命傳一(戴逵，慧朗，慧曉)
陳南嶽衡山釋慧思傳二
隋國師智者天臺山國清寺釋智顗傳三
隋京師清禪寺釋曇崇傳四
隋慧日內道場釋慧越傳五
隋蔣州履道寺釋慧實傳六
隋文成郡馬頭山釋僧善傳七(僧襲，僧集)
隋相州鄴下釋玄景傳八(玄覺)
隋趙郡障洪山釋智舜傳九(智贊)
隋九江廬山大林寺釋智鍇傳十
隋天臺山國清寺釋智越傳十一(波若，法彥)
釋慧命（釋慧命）：姓郭，是太原晉陽人，為晉代隱士郭琦的後代。他生於梁大通五年辛亥年，地點在湘州長沙郡。他天生英俊，才華出衆。雖然年紀尚小，但很多人都對他另眼相看。在睡夢中，有光照在他的身上，使他聰明開悟，理解能力超群。當時湘州的名僧們互相說道：『珍阇梨（珍阇梨，梵語，意為『勝利』），他的地位難以估量。能進入如來室（如來室，指佛的境界）的人，就是慧命了。』因此，他從結髮之日起就不斷進步。八歲時就能寫詩作書，體態沉穩，有見識的人都知道他不是普通人。他專心致志地聽講學習，深刻領悟其中的含義，因此他的理解力超越了文字表面，能夠預見事物的先機。他的智慧不會讓愚笨的人感到驚訝，他的貞潔也不會與世俗脫節。他親近道義，疏遠物質，受到鄉里鄰里的讚揚和尊重。十五歲時，他誦讀《法華經》，只用了兩個半月就全部讀完。之後他開始剃度出家，學習沒有固定的老師，專門修行方等懺和普賢懺等法門，深入研究《華嚴經》，以求明悟真道。他從襄陽、沔陽一帶開始修行，聽說了恩光（恩光）和先路（先路）這兩位大
【English Translation】 English version Continuation of Biographies of Eminent Monks, Scroll 17
Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Chapter 2 on Practicing Dhyana: 11 Main Biographies with 9 Additional Figures
Biography 1 of Shi Huiming of Shanguang Temple on Xiancheng Mountain in Mianyang, Zhou Dynasty (Dai Kui, Huilang, Huixiao)
Biography 2 of Shi Huisi of Heng Mountain in Nanyue, Chen Dynasty
Biography 3 of Shi Zhiyi of Guoqing Temple on Tiantai Mountain, National Preceptor of the Sui Dynasty
Biography 4 of Shi Tanchong of Qingchan Temple in the Capital of the Sui Dynasty
Biography 5 of Shi Huiyue of the Inner Daochang of Huiri in the Sui Dynasty
Biography 6 of Shi Huishi of Lidao Temple in Jiangzhou, Sui Dynasty
Biography 7 of Shi Sengshan of Matou Mountain in Wencheng Commandery, Sui Dynasty (Sengxi, Sengji)
Biography 8 of Shi Xuanjing of Yexia in Xiangzhou, Sui Dynasty (Xuanjue)
Biography 9 of Shi Zhishun of Zhanghong Mountain in Zhaojun, Sui Dynasty (Zhizan)
Biography 10 of Shi Zhikai of Dalin Temple on Mount Lu in Jiujiang, Sui Dynasty
Biography 11 of Shi Zhiyue of Guoqing Temple on Tiantai Mountain, Sui Dynasty (Boruo, Fayan)
Shi Huiming (釋慧命): His surname was Guo, and he was from Jinyang in Taiyuan, a descendant of the recluse Guo Qi of the Jin Dynasty. He was born in the year Xinhai of the Datong era of the Liang Dynasty, in Changsha Commandery, Xiangzhou. He was naturally handsome and exceptionally talented. Although he was young, many people regarded him differently. In his dreams, light touched his body, making him intelligent and insightful, with extraordinary understanding. At that time, the famous monks of Xiangzhou said to each other, 'Zhen Dazhali (珍阇梨, Zhen Dazhali, Sanskrit for 'Victory'), his position is immeasurable. The one who can enter the Tathagata's chamber (如來室, Tathagata's chamber, refers to the realm of the Buddha) is Huiming.' Therefore, he made continuous progress from the time he came of age. At the age of eight, he could write poetry and prose, and his demeanor was calm and far-reaching. Those with insight knew that he was no ordinary person. He devoted himself to listening and learning, deeply understanding the profound meanings, so his understanding surpassed the surface of the text, and he could foresee the opportunities of things. His wisdom did not surprise the foolish, and his chastity was not detached from the world. He was close to righteousness and distant from material things, and was praised and respected by the people of his village. At the age of fifteen, he recited the Lotus Sutra, completing it in just two and a half months. After that, he began to shave his head and leave home, learning without a fixed teacher, specializing in practicing the Fangdeng Repentance and the Samantabhadra Repentance and other Dharma methods, and deeply studying the Avatamsaka Sutra in order to understand the true path. He began his practice in the areas of Xiangyang and Mianyang, and heard of the two great
禪師千里來儀投心者眾。乃往從之。后遊仙城山。即古松仙之本地也。先有道士孟壽者。幽棲積歲祈心返正必果所愿。舍所居館充建寺塔。及命未至山夕。壽忽恍焉如夢。大見神祇嚴衛館側。至覺驚喜登巖悵望。遂睹梵旅盈林。乃命至也。趨而禮謁。即舍所住為善光寺焉。供事駢羅眾侶咸會。晚於州治講維摩經。大乘駕御之津。入道乘玄之跡。禪智所指罔弗倒戈。既滿九旬便辭四部。衣缽隨從還返故林。有法音禪師者。同郡祁人。本姓王氏。不言知已。兩遂得朋。同就長沙果愿寺能禪師。修學心定。未結數旬法門開發咨質遲疑。乃惟反啟。懼失正理通訪德人。故首自江南終於河北。遇思邈兩師方祛所滯。后俱還仙城。僅得五稔預知亡日。乃攜音手于松林相顧笑曰。即斯兩處便可終焉。侍者初聞未之悟也。不盈旬望同時遇疾。命以周天和三年十一月五日精爽不謬。正坐跏趺面西唸佛。咸睹佛來合掌而卒。同眾有夢天人下地幢幡照日。又聞房宇唱善哉者。奇香異樂聞熏非一。音以其月十七日。亦坐本處。所現瑞相頗亦同倫。然命音兩賢。俱年三十有八矣。即于樹下構甓成墳。有弟子清信士鄭子文。立碑于寺。門人慧朗。祖傳命業不墜禪風。化行安沔道明隨世。初命與慧思定業是同。贊激衡楚詞采高掞。命寔過之。深味禪心
慧聲遐被。著大品義章融心論還原鏡行路難詳玄賦。通述佛理。識者咸誦文或隱逸未喻於時。有註解者。世宗為貴。自居山舍學徒騰聚名溢南北。有菩薩戒弟子濟北戴逵。學聲早被名高列國。乃貽書于命曰。竊以。渭清涇濁。共混朝宗之源。松長箭短。同秉堅貞之質。幸預含靈五常理宜範圍三教。是以闕里儒童。闡禮經于洙濟。苦縣迦葉。遷妙道于流沙。雖牢籠二儀。蓋限茲一世。豈如興法輪于鹿苑。蕩妄想于鷲山。半滿既陳權實斯顯。誠教有淺深人無內外。禪師德聲遠振。行高物表。攝受四依。因牧羊而成誦。負笈千里。歷龍宮而包括。故能內貫九部。搜雪山之秘藏。外該七略。探壁水之典墳。支遁天臺之銘。竺真羅浮之記。曇賦七嶺汰詠三河。寶師妙析莊生。璩公著論表集。若吞雲夢如指諸掌。加以妙持凈戒如護明珠。善執律儀譬臨玄鏡。稟羅云之密行。種賓頭之福田。撫挹定水便登覺觀。高蔭禪支將逾喜舍。是以不遠瀟湘。來儀沔陸。植杖龍泉乃為精舍。回車馬首即創伽藍。鑿嶺安龕。詎假聚砂成塔。因山構苑。無勞布金買地。開士云會。袂似華陰。法侶朋沖。眾齊稷下。禪室晨興時芳杜若。支提暮啟暫入桃源。香山梵響將阮嘯而相發。日殿妙音。與孫琴而高韻。紫蓋貞松仍撝上辯。洪崖神井即鎣高心。故以才
堪買山。德邁同輦。崇峰景行墻仞懸絕。弟子業風鼓慮。慾海沈形。洎渚宮淪覆。將歷二紀。晝倦坐馳夜悲愕夢。未能忘懷彼我歸軫一乘。遣蕩胸衿朗開三達。既念鼠藤彌傷鳥系。昔在志學家傳賜書。五禮優柔三玄饜飫。頗絕韋編構述餘緒。爰登弱冠捃摭百家。及乎從仕留連文翰。雖未能探龍門而梯會稽。賦鷦鷯而詠鸚鵡。若求其一分亦彷彿古人。但深悟聚泡。情悲交臂。常欲蟬蛻俗解貪味真如。一日鄖城許修。隗館屈膝。情欣系襪遇同進履。未盡開衿遽嗟飄忽。尋拂衣世網脫屣牽絲。滄浪濯纓漢陰抱甕。行餐九轉用遣幽憂。漸悟三空將登苦忍。仙梁觀玉不廢從師。深澗折桃無妨請益。所希彌天勝氣乍酬鑿齒。雁門高論時答嘉賓。冬暖如春愿珍清軌。室邇人遐彌軫襟帶。余辭淺簡。望無金玉幽林。沙門釋慧命。酬書濟北戴先生。夫一真常湛。徼妙於是同玄。萬聖乘機。違順以之殊跡。是以西關明道東野談仁。雕樸改工有無異軫。今若括此二門。原茲兩教。豈不歸宗三轉會入五乘。藉淺之深資權顯實。斯若池分四水始則殊名。海控八河終無別味。檀越幼挺奇才。夙懷茂緒。華辭卓世雅緻參玄。智涉五明學兼三教。益矣能忘。蹈顏生之逸軌。損之為道。慕李氏之玄蹤。雖復六經該廣百家繁富。聖賢異準儒墨分流。或事曠而
文殷。或言高而旨遠。莫不納如瓶受說似河傾。明鏡匪疲洪鐘任扣。子建挹以奇文。長卿恧其高趣。故雖秦楚分墟周梁改俗。白眉青蓋。龜玉之價弗渝。棲鳳臥龍。魚水之交莫異。加以識鎣苦空志排塵俗。形雖廊廟器乃江湖。是以屬嘆牽絲興言世網。辭同應陸調合張嚴。嗟失火之遽傳。愍清波之速逝。方應濯足從道洗耳辭榮。九轉充虛四扇排疾。然後尋八正以味一真。解十纏而遣三患。斯之德也寧不至哉。貧道識鏡難清心塵易擁。定慚花水戒非草系。才侔撤燭學謝傳燈。內有愧於德充。外無狎於人世。是以淹滯一丘寓形蓬柳。端居千仞托志筠松。測四序于風霜。候二旬于眺魄。至乃夜聞山鳥仍代九成。晝視游魚聊追二子。蓽戶弊衿。既在原非病。朱門結駟。亦於我如雲。所嘆藤鼠易侵樹猿難靜。勞想鷲頭倦思雞足。至於林凋秋葉曾無獨覺之明。谷響春鶯終切寡聞之嘆。忽承來問曲見光譽。幽氣若蘭清音如玉。誠復溢目致歡。而實撫膺多愧。雖識謝天池未辯北溟之說。而事同泥井慚聞東海之談。所冀伊人於焉好我黃石匪遙。結期明旦白駒可縶。用永今朝善敬清猷。時因素札言不洗意。報此何伸。時或以逵即晉代譙國戴逵。今考挍行事非也。晉書云。大元十二年徴隱士戴逵。不久尋卒。至梁大通三年。經一百四十三載。命
公方生。計不相見。又非濟北明矣。時又有沙門慧曉。厥姓傅氏。亦以禪績獻公。文才亞於慧命。北遊齊壤居止靈巖。數十年間幽閑精業。眾初不異之也。及鄉民有任山薦令者。曉去鄉歲久思問親親。行至縣門使人通令。令正對客未許進之。踟躕之間又催通引。客猶未散。令且更延。曉悟曰。非令之為進退。乃吾之愛憎耳。豈鄉壤之可懷耶。命省事取紙援筆。而裁釋子賦。紙盡辭窮。告曰。若令問覓。可以此文示之。吾其去矣。於是潛遁。故賦云。咄哉失念。欻爾還覺。是也。及后追靈巖。窮討不見。出賦示僧。方知曉之才也。於是人藏一本。用祛鄙吝。曉后尋諸名岳。養素棲心。時複流目人世。而還晦形幽阜。卒不測其所終。
釋慧思。俗姓李氏。武津人也。少以弘恕慈育知名。閭里稱言頌逸恒問。嘗夢梵僧勸令出俗。駭悟斯瑞辭親入道。所投之寺非是練若。數感神僧訓令齋戒。奉持守素梵行清慎。及稟具足道志彌隆。迥棲幽靜常坐綜業。日惟一食不受別供。周旋迎送都皆杜絕。誦法華等經三十餘卷。數年之間千遍便滿。所止菴舍野人所焚。遂顯厲疾求誠乞懺。仍即許焉。既受草室持經如故。其人不久所患平復。又夢梵僧數百形服瑰異。上坐命曰。汝先受戒律儀非勝。安能開發于正道也。既遇清眾。宜更翻壇
【現代漢語翻譯】 現代漢語譯本： 公方生（人名，具體事蹟不詳）和計（人名，具體事蹟不詳）沒有見過面。這顯然不是濟北（地名）的明（人名，具體事蹟不詳）。當時還有一位沙門（出家修行的和尚）名叫慧曉（法號），他的俗家姓氏是傅。他也因為禪修的成就而被獻給公。他的文采僅次於慧命（人名，具體事蹟不詳）。他北遊到齊國（古代諸侯國名）的境內，居住在靈巖寺（寺廟名）。幾十年間，他隱居修行，精進不懈，起初大家並沒有覺得他有什麼特別之處。等到鄉民中有個叫任山（人名）的人向縣令推薦他時，慧曉離開家鄉多年，想問候親人。他走到縣衙門口，派人去通報縣令。縣令正在接待客人，沒有允許他進去。慧曉在門外徘徊，又催促通報。客人還沒有散去，縣令就讓他再等等。慧曉領悟到：『不是縣令故意讓我進退兩難，而是我自己的愛憎之心在作祟啊。難道家鄉值得我如此懷念嗎？』於是他讓辦事的人取來紙筆，寫了一篇《釋子賦》。寫完后，紙用完了，他的文思也枯竭了。他告訴那人：『如果縣令問起我，你可以把這篇文章給他看。我這就離開了。』於是他悄悄地離開了。所以賦中寫道：『唉，真是失唸啊！忽然又醒悟了。』就是指這件事。後來人們到靈巖寺追尋他，到處尋找都沒有找到。拿出他寫的賦給僧人看，大家才知道慧曉的才華。於是人們都收藏了一本他的賦，用來去除自己的鄙陋和吝嗇。慧曉後來尋訪各地的名山，修身養性。有時也會關注世事，但最終還是隱姓埋名，在偏僻的山丘中度過。沒有人知道他最終的結局。
釋慧思（法號），俗家姓氏是李，是武津（地名）人。他從小就以寬宏大量和慈悲為懷而聞名。鄉里的人經常稱讚他。他曾經夢見一位梵僧（印度來的僧人）勸他出家。他醒來後感到非常驚訝，認為這是一個吉祥的徵兆，於是辭別父母出家修行。他所投奔的寺廟並不是專門修禪的寺廟。他多次夢見神僧教導他齋戒。他奉行齋戒，保持素食，行為清凈謹慎。等到他受了具足戒（佛教中的最高等級的戒律）后，他的道心更加堅定。他獨自居住在幽靜的地方，經常坐禪修行。每天只吃一頓飯，不接受其他的供養。謝絕一切來往應酬。誦讀《法華經》等經典三十多卷。幾年之間，誦讀了一千多遍。他居住的菴舍被野人燒燬。於是他顯現出嚴重的疾病，祈求懺悔。神僧答應了他的請求。他即使住在簡陋的草屋裡，仍然像以前一樣誦經。不久，那個燒燬菴舍的人的疾病就痊癒了。他又夢見數百位梵僧，他們的服飾非常華麗。上座的僧人命令說：『你先前所受的戒律並不殊勝，怎麼能夠開發真正的道呢？既然遇到了清凈的僧眾，應該重新設立戒壇。』
【English Translation】 English version: Gong Fangsheng (personal name, details unknown) and Ji (personal name, details unknown) had never met. Clearly, this was not Ming (personal name, details unknown) of Jibei (place name). At that time, there was also a Shramana (Buddhist monk) named Huixiao (Dharma name), whose secular surname was Fu. He was also presented to the Duke for his achievements in Chan (Zen) practice. His literary talent was second only to Huiming (personal name, details unknown). He traveled north to the territory of Qi (ancient state name) and resided in Lingyan Temple (temple name). For decades, he lived in seclusion and practiced diligently. Initially, people did not see anything special about him. When a villager named Ren Shan (personal name) recommended him to the magistrate, Huixiao, having been away from his hometown for many years, wanted to inquire about his relatives. He went to the gate of the county office and sent someone to inform the magistrate. The magistrate was entertaining guests and did not allow him to enter. Huixiao hesitated outside the gate and urged the messenger to inform him again. The guests had not yet left, and the magistrate asked him to wait longer. Huixiao realized: 'It is not the magistrate who is deliberately making it difficult for me to advance or retreat, but my own attachments and aversions that are at play. Is my hometown worth such longing?' So he asked the clerk to bring paper and brush and wrote a 'Rhapsody on a Buddhist Monk'. After finishing, the paper was used up, and his inspiration was exhausted. He told the clerk: 'If the magistrate asks about me, you can show him this rhapsody. I will leave now.' So he quietly left. Therefore, the rhapsody says: 'Alas, what a lapse of mind! Suddenly, I awoke.' This refers to this incident. Later, people went to Lingyan Temple to look for him, searching everywhere but could not find him. They showed the rhapsody he wrote to the monks, and everyone realized Huixiao's talent. So people collected a copy of his rhapsody to remove their own vulgarity and stinginess. Huixiao later visited famous mountains in various places, cultivating himself and nourishing his mind. Sometimes he would pay attention to worldly affairs, but in the end, he concealed his name and lived in secluded hills. No one knew his final fate.
Shishi Huisi (Dharma name), whose secular surname was Li, was a native of Wujin (place name). From a young age, he was known for his generosity and compassion. The people in his village often praised him. He once dreamed of a Brahman monk (a monk from India) who advised him to leave the secular world. He woke up feeling surprised and considered it an auspicious sign, so he bid farewell to his parents and became a monk. The temple he joined was not a temple specifically for Chan practice. He repeatedly dreamed of divine monks teaching him to observe vegetarianism and abstinence. He practiced vegetarianism and abstinence, maintaining purity and caution in his conduct. After he received the complete precepts (the highest level of precepts in Buddhism), his aspiration for the Way became even stronger. He lived alone in a quiet place, often sitting in meditation and practicing. He ate only one meal a day and did not accept other offerings. He declined all social interactions. He recited more than thirty volumes of scriptures, including the 'Lotus Sutra'. In a few years, he recited them more than a thousand times. The hermitage where he lived was burned down by savages. So he manifested a serious illness and prayed for repentance. The divine monk granted his request. Even living in a simple thatched hut, he continued to recite the scriptures as before. Soon, the illness of the person who burned down the hermitage was cured. He also dreamed of hundreds of Brahman monks, their robes very ornate. The senior monk ordered: 'The precepts you received earlier are not superior; how can you develop the true Way? Now that you have encountered a pure Sangha (Buddhist community), you should establish a new ordination platform.'
祈請師僧三十二人。加羯磨法具足成就。后忽驚寤方知夢受。自斯已後勤務更深。克念翹專無棄昏曉。坐誦相尋用為恒業。由此苦行得見三生所行道事。又夢彌勒彌陀說法開悟。故造二像並同供養。又夢隨從彌勒與諸眷屬同會龍華。心自惟曰。我于釋迦末法受持法華。今值慈尊感傷悲泣豁然覺悟。轉復精進靈瑞重沓。瓶水常滿供事嚴備。若有天童侍衛之者。因讀妙勝定經。嘆禪功德。便爾發心修尋定友。時禪師慧文。聚徒數百。眾法清肅道俗高尚。乃往歸依從受正法。性樂苦節營僧為業。冬夏供養不憚勞苦。晝夜攝心理事籌度。訖此兩時未有所證。又于來夏束身長坐繫念在前。始三七日發少靜觀。見一生來善惡業相。因此驚嗟倍復勇猛。遂動八觸發本初禪自此禪障忽起。四肢緩弱不勝行步。身不隨心。即自觀察。我今病者皆從業生。業由心起。本無外境。反見心源業非可得。身如雲影相有體空。如是觀已。顛倒想滅。心性清凈。所苦消除。又發空定心境廓然。夏竟受歲慨無所獲自傷昏沉。生為空過深懷慚愧。放身倚壁。背未至間霍爾開悟。法華三昧大乘法門一念明達。十六特勝背舍除入。便自通徹不由他悟。后往鑒最等師。述己所證。皆蒙隨喜。研練逾久前觀轉增。名行遠聞四方欽德。學徒日盛機悟寔繁。乃以大小乘
中定慧等法。敷揚引喻用攝自他。眾雜精粗是非由起。怨嫉鴆毒毒所不傷。異道興謀謀不為害。乃顧徒屬曰。大聖在世不免流言。況吾無德豈逃此責。責是宿作。時來須受。此私事也。然我佛法不久應滅。當往何方以避此難。時冥空有聲曰。若欲修定。可往武當南嶽。此入道山也。以齊武平之初。背此嵩陽。領徒南逝高騖前賢。以希棲隱。初至光州。值梁孝元傾覆國亂前路梗塞。權止大蘇山。數年之間歸從如市。其地陳齊邊境。兵刃所沖。佛法雲崩五眾離潰。其中英挺者。皆輕其生重其法。忽夕死慶朝聞。相從跨險而到者。填聚山林。思供以事資。誨以理味。又以道俗福施。造金字般若二十七卷金字法華。琉璃寶函莊嚴炫曜。功德杰異大發眾心。又請講二經。即而敘構。隨文造盡莫非幽賾。後命學士江陵智顗。代講金經。至一心具萬行處。顗有疑焉。思為釋曰。汝向所疑。此乃大品次第意耳。未是法華圓頓旨也。吾昔夏中苦節思此。后夜一念頓發諸法。吾既身證不勞致疑。顗即咨受法華行法。三七境界難卒載敘。又咨。師位即是十地。思曰非也。吾是十信鐵輪位耳。時以事驗。解行高明根識清凈。相同初依能知密藏。又如仁王。十善發心長別苦海。然其謙退言難見實故本跡叵詳。后在大蘇。弊于烽警。山侶棲遑不安其
地。又將四十餘僧經趣南嶽。即陳光大年六月二十二日也。既至告曰。吾寄此山正當十載。過此已后必事遠遊。又曰。吾前世時曾履此處。巡至衡陽值一佳所。林泉竦凈見者悅心。思曰。此古寺也。吾昔曾住。依言掘之。果獲之房殿基墌僧用器皿。又往巖下。吾此坐禪。賊斬吾首。由此命終。有全身也。僉共尋覓。乃得枯骸一聚。又下細尋便獲髏骨。思得而頂之。為起勝塔。報昔恩也。故其往往傳事驗如合契。其類非一。自陳世心學莫不歸宗。大乘經論鎮長講悟。故使山門告集日積高名。致有異道懷嫉密告陳主。誣思北僧受齊國募掘破南嶽。敕使至山。見兩虎咆憤。驚駭而退。數日更進。乃有小蜂來螫思額。尋有大蜂吃殺小者。銜首思前飛揚而去。陳主具聞。不以誡意。不久謀罔一人暴死。二為猘狗嚙死。蜂相所徴。於是驗矣。敕承靈應。乃迎下都止棲玄寺。嘗往瓦官。遇雨不濕履泥不污。僧正慧皓與諸學徒。相逢于路。曰此神異人。如何至此。舉朝屬目道俗傾仰。大都督吳明徹。敬重之至奉以犀枕。別將夏候孝威。往寺禮勤。在道念言。吳儀同所奉枕者。如何可見。比至思所將行致敬。便語威曰。欲見犀枕可往視之。又於一日忽有聲告。灑掃庭宇。聖人尋至。即如其語。須臾思到。威懷仰之言于道俗。故貴賤皂素不
【現代漢語翻譯】 現代漢語譯本 地。他又安排四十多位僧人前往南嶽。那是陳朝光大年六月二十二日。到達后，他說：『我寄居此山，正好十年。過了這段時間，我必定要遠遊。』又說：『我的前世曾經來過這裡，巡視到衡陽時，發現一處絕佳的地方。那裡的林泉清幽，令人心曠神怡。』心想：『這一定是座古寺，我過去曾住在這裡。』於是按照他的話挖掘，果然發現了房殿的基址和僧人使用的器皿。他又前往巖石下，說：『我曾在這裡坐禪，被賊人斬首，因此喪命。這裡有我的全身。』大家一起尋找，找到了一堆枯骨。又仔細尋找，找到了一顆頭骨。智顗（智者大師，佛教天臺宗的實際創始人）得到頭骨后，頂在頭上，為他建造了一座殊勝的塔，以報答前世的恩情。所以他所說的事情，往往應驗得如同符契一般，這樣的例子不止一個。自從陳朝以來，學佛的人沒有不歸宗於他的。他經常講授大乘經論，使南嶽的寺廟日益興盛，名聲遠揚。以至於有其他教派的人心懷嫉妒，偷偷地向陳朝皇帝告發，誣陷智顗是北方的僧人，受齊國的指使，挖掘破壞南嶽。皇帝派使者到山中調查，使者看到兩隻老虎咆哮怒吼，驚恐地退了回去。幾天後，使者再次前往，這時有一隻小蜜蜂飛來蟄了使者的額頭，隨即有一隻大蜜蜂飛來吃掉了小蜜蜂，銜著小蜜蜂的頭在智顗面前飛舞而去。陳朝皇帝聽說了這件事，沒有引以為戒。不久，告發智顗的人，一個暴死，另一個被瘋狗咬死。蜜蜂的徵兆，就這樣應驗了。皇帝這才相信智顗是神靈顯應，於是將他迎接到都城，住在棲玄寺。智顗曾經去瓦官寺，下雨時他的鞋子也不會濕，走在泥濘的路上也不會沾染污泥。僧正慧皓和他的弟子們在路上遇到智顗，說：『這個人真是神異，怎麼會到這裡來？』整個朝廷都矚目於他，道士和俗人都敬仰他。大都督吳明徹非常敬重他，用犀牛枕頭供奉他。別將夏候孝威前往寺廟拜訪，在路上心想：『吳儀同供奉的犀牛枕頭，要怎樣才能見到呢？』等到他到達智顗那裡，行禮致敬后，智顗便對夏候孝威說：『想要看犀牛枕頭，可以去看看。』又有一天，忽然有聲音說：『灑掃庭院，聖人馬上就到。』話音剛落，智顗就到了。夏候孝威懷著敬仰之情，將這件事告訴了道士和俗人，所以無論貴賤，都對他非常敬重。
【English Translation】 English version Furthermore, he dispatched over forty monks to Nanyue (Mount Heng in Hunan province, a sacred mountain in Taoism and Buddhism). This occurred on the 22nd day of the sixth month of the Guangda era of the Chen dynasty. Upon arrival, he declared, 'I will reside on this mountain for precisely ten years. After this period, I will certainly travel far away.' He also stated, 'In my previous life, I once visited this place and, while surveying Hengyang (a city near Mount Heng), discovered a beautiful location. The forests and springs there were serene and pleasing to the eye.' He thought, 'This must be an ancient temple where I once resided.' Following his instructions, they excavated the site and unearthed the foundations of halls and chambers, as well as utensils used by monks. He then proceeded to a rock and said, 'I used to meditate here, where I was beheaded by thieves, leading to my death. My entire body is here.' Everyone searched together and found a pile of dry bones. Upon further examination, they discovered a skull. Zhiyi (the Great Teacher Zhiyi, the de facto founder of the Tiantai school of Buddhism) obtained the skull and placed it on his head, erecting a magnificent pagoda to repay the kindness of his past life. Therefore, the events he foretold often came to pass with remarkable accuracy, and there are many such instances. Since the Chen dynasty, all those who studied Buddhism have revered him. He frequently lectured on Mahayana sutras and treatises, causing the temples of Nanyue to flourish and his reputation to spread far and wide. Consequently, individuals from other religious sects, harboring jealousy, secretly reported to the Chen emperor, falsely accusing Zhiyi of being a monk from the north, acting under the orders of the Qi kingdom to excavate and destroy Nanyue. The emperor sent an envoy to the mountain to investigate. The envoy witnessed two tigers roaring fiercely and retreated in terror. Several days later, the envoy returned, and a small bee flew over and stung him on the forehead. Immediately, a large bee flew over, devoured the small bee, and carried its head, flying around Zhiyi before flying away. The Chen emperor heard of this incident but did not heed it as a warning. Soon after, one of those who had accused Zhiyi died violently, and the other was bitten to death by a rabid dog. The omen of the bees was thus fulfilled. The emperor then believed that Zhiyi was a divine manifestation and welcomed him to the capital, where he resided at the Qixuan Temple. Zhiyi once visited the Waguan Temple, and when it rained, his shoes remained dry, and when he walked on muddy roads, they did not become soiled. The Sangha leader Huihao and his disciples encountered Zhiyi on the road and said, 'This person is truly extraordinary; how did he come to be here?' The entire court focused their attention on him, and both Daoists and laypeople revered him. The Grand Commandant Wu Mingche held him in the highest esteem and offered him a rhinoceros horn pillow. The adjutant Xiahou Xiaowei visited the temple and, on the way, wondered, 'How can I see the rhinoceros horn pillow offered by Wu Yitong?' When he arrived at Zhiyi's place and paid his respects, Zhiyi said to Xiahou Xiaowei, 'If you wish to see the rhinoceros horn pillow, you may go and look at it.' One day, a voice suddenly announced, 'Clean the courtyard, the sage is about to arrive.' As soon as the words were spoken, Zhiyi arrived. Xiahou Xiaowei, filled with reverence, told this story to the Daoists and laypeople, so that all, regardless of rank, held him in great respect.
敢延留。人船供給送別江渚。思云。寄於南嶽止十年耳。年滿當移不識其旨。及還山舍。每年陳主三信參勞。供填眾積。榮盛莫加。說法倍常神異難測。或現形小大。或寂爾藏身。或異香奇色祥瑞亂舉。臨將終時。從山頂下半山道場。大集門學連日說法。苦切呵責聞者寒心。告眾人曰。若有十人不惜身命常修法華般舟唸佛三昧方等懺悔常坐苦行者。隨有所須吾自供給必相利益。如無此人吾當遠去。苦行事難竟無答者。因屏眾斂念。泯然命終。小僧云辯。見氣乃絕號吼大叫。思便開目曰。汝是惡魔。我將欲去。眾聖畟然相迎極多。論受生處。何意驚動妨亂吾耶。癡人出去。因更攝心諦坐至盡。咸聞異香滿於室內。頂暖身軟顏色如常。即陳太建九年六月二十二日也。取驗十年宛同符矣。春秋六十有四。自江東佛法弘重義門。至於禪法。蓋蔑如也。而思慨斯南服。定慧雙開。晝談理義夜便思擇。故所發言無非致遠便驗因定發慧。此旨不虛。南北禪宗罕不承緒。然而身相挺特。能自勝持。不倚不斜。牛行象視。頂有肉髻異相莊嚴。見者回心不覺傾伏。又善識人心鑑照冥伏。訥于言過方便誨引。行大慈悲奉菩薩戒。至如繒纊皮革。多由損生。故其徒屬服章。率加以布。寒則艾納用犯風霜。自佛法東流。幾六百載。惟斯南嶽慈行可
歸。余嘗參傳譯屢睹梵經。討問所被法衣。至今都無蠶服。縱加受法不示得成。故知若乞若得蠶綿作衣。準律結科斬舍定矣。約情貪附何由縱之。思所獨斷高遵聖檢。凡所著作口授成章。無所刪改。造四十二字門兩卷。無諍行門兩卷。釋論玄。隨自意。安樂行。次第禪要。三智觀門等五部各一卷。並行於世。
釋智顗。字德安。姓陳氏。潁川人也。有晉遷都。寓居荊州之華容焉。即梁散騎孟陽公起祖之第二子也。母徐氏夢。香菸五采縈迴在懷。欲拂去之。聞人語曰。宿世因緣寄託王道。福德自至何以去之。又夢吞白鼠。如是再三。怪而卜之。師曰。白龍之兆也。及誕育之夜。室內洞明。信宿之間其光乃止。內外胥悅。盛陳鼎俎相慶。乃火滅湯冷。為事不成。忽有二僧扣門曰。善哉兒德所熏。必出家矣。言訖而隱。賓客異焉。鄰室憶先靈瑞。呼為王道。兼用后相複名光道。故小立二名字。參互稱之。眼有重瞳。二親藏掩而人已知。兼以臥便合掌。坐必面西。年一紀來口不妄啖。見像便禮逢僧必敬。七歲喜往伽藍。諸僧訝其情志。口授普門品。初契一遍即得。二親遏絕不許更誦。而情懷惆悵。奄忽自然通余文句。豈非夙植德本業延於今。志學之年士梁承聖屬元帝淪沒。北度硤州。依乎舅氏。而俊朗通悟儀止溫恭。尋
【現代漢語翻譯】 現代漢語譯本：歸（Gui）。我曾經參與翻譯，多次見到梵文經典。詢問所穿的法衣，至今都沒有用蠶絲製作的。即使接受了傳法，也無法證明已經得道。因此可知，無論是乞討還是得到蠶絲棉製作的衣服，按照戒律都要判處斬舍罪。如果考慮到人情，貪戀依附，又怎麼能縱容呢？我獨自思考判斷，嚴格遵守聖人的規範。凡是我所創作的，無論是口述還是成文，都沒有刪改。創作了《四十二字門》兩卷，《無諍行門》兩卷，《釋論玄》、《隨自意》、《安樂行》、《次第禪要》、《三智觀門》等五部，每部各一卷，在世間流傳。
釋智顗（Shi Zhiyi，人名），字德安，姓陳氏，潁川（Yingchuan，地名）人。有晉朝遷都，於是居住在荊州（Jingzhou，地名）的華容（Huarong，地名）縣。是梁朝散騎孟陽公（Mengyang Gong，人名）起祖的第二個兒子。母親徐氏夢見，香菸五彩縈繞在懷中，想要拂去它，聽到有人說：『宿世的因緣寄託在王道，福德自然會來，為什麼要去除它呢？』又夢見吞下白鼠，像這樣兩次三次。感到奇怪而占卜，占卜的人說：『這是白龍的徵兆啊。』等到出生那天晚上，室內一片光明，過了很久光才停止。家裡內外都很高興，準備豐盛的食物互相慶祝，結果火滅了湯也冷了，事情沒有成功。忽然有兩個僧人敲門說：『好啊，這孩子是德行所薰陶，必定會出家啊。』說完就消失了。賓客們感到驚異。鄰居回憶起先前的靈異祥瑞，稱他為王道。又用後來的相貌取名為光道。所以從小就立了兩個名字，交替稱呼他。眼睛有雙重瞳仁，父母隱藏遮掩，但人們已經知道了。而且睡覺時就合掌，坐著必定面向西方。從十一歲開始，口中不隨便吃東西，見到佛像就禮拜，遇到僧人必定尊敬。七歲時喜歡去伽藍（Qielan，寺廟），僧人們驚訝他的情志。口頭傳授《普門品》，第一次背誦就記住了。父母阻止不許再誦，但他心中惆悵，不知不覺自然通曉了其餘的文句。這難道不是前世種下的德本，延續到今生嗎？到了志學之年，士梁承聖（Shiliang Chengsheng，年號）正值元帝（Yuandi，人名）淪沒，向北到達硤州（Xiazhou，地名），依靠他的舅舅。他俊朗聰慧，儀態溫和恭敬，不久
【English Translation】 English version: Gui. I have participated in translation and seen Sanskrit scriptures many times. I inquired about the Dharma robes worn, and to this day none are made of silk. Even if one receives Dharma transmission, it cannot prove that one has attained enlightenment. Therefore, it is known that whether one begs for or obtains silk cotton to make clothes, according to the precepts, one should be sentenced to 'cutting off and abandoning'. Considering human feelings, if one is greedy and attached, how can one condone it? I thought and judged independently, strictly adhering to the standards of the sages. Whatever I created, whether spoken or written, I did not delete or modify. I created two volumes of 'The Forty-Two Syllable Gates', two volumes of 'The Gate of Non-Contention Practice', 'Explanation of the Profound', 'Following One's Own Intention', 'Peaceful and Joyful Practice', 'Gradual Essentials of Meditation', and five parts of 'The Gate of Three Wisdoms Contemplation', each one volume, which are circulated in the world.
釋智顗 (Shi Zhiyi, a person's name), styled De'an, surname Chen, was a native of Yingchuan (Yingchuan, a place name). During the Jin Dynasty's relocation of the capital, he resided in Huarong (Huarong, a place name) County in Jingzhou (Jingzhou, a place name). He was the second son of Mengyang Gong (Mengyang Gong, a person's name) Qizu, a court attendant of the Liang Dynasty. His mother, Xu, dreamed that fragrant smoke of five colors coiled around her bosom. When she tried to brush it away, she heard someone say, 'The karmic connection from past lives is entrusted to the royal way. Blessings and virtues will come naturally, why remove it?' She also dreamed of swallowing a white mouse, like this two or three times. Feeling strange, she consulted a diviner, who said, 'This is an omen of a white dragon.' On the night of his birth, the room was filled with light, and the light did not stop for a long time. The family inside and outside were delighted, preparing lavish food to celebrate each other, but the fire went out and the soup cooled, and the matter did not succeed. Suddenly, two monks knocked on the door and said, 'Good, this child is nurtured by virtue, he will surely become a monk.' After saying this, they disappeared. The guests were amazed. The neighbors recalled the previous auspicious omens and called him Wangdao. Later, based on his appearance, he was also named Guangdao. Therefore, he had two names from a young age, which were used interchangeably. His eyes had double pupils, which his parents hid and concealed, but people already knew. Moreover, he would put his palms together when sleeping and always face west when sitting. From the age of eleven, he did not eat casually, and he would bow to Buddha images and respect monks. At the age of seven, he liked to go to the Sangharama (Qielan, temple), and the monks were surprised by his aspirations. He was taught the 'Universal Gate Chapter' orally, and he memorized it on the first recitation. His parents forbade him from reciting it again, but he felt melancholy in his heart, and unconsciously he naturally understood the remaining sentences. Isn't this because of the roots of virtue planted in a previous life, extending to this life? In the year of learning, during the Shiliang Chengsheng (Shiliang Chengsheng, reign title) era, Emperor Yuan (Yuandi, a person's name) was lost, and he went north to Xiazhou (Xiazhou, a place name), relying on his uncle. He was handsome and intelligent, with a gentle and respectful demeanor, and soon
討名師冀依出有。年十有八。投湘州果愿寺沙門法緒而出家焉。緒授以十戒導以律儀。仍攝以北度詣慧曠律師。地面橫經具蒙指誨。因潛大賢山。誦法華經及無量義普賢觀等。二旬未淹三部究竟。又詣光州大蘇山慧思禪師。受業心觀。思又從道于就師。就又受法于最師。此三人者。皆不測其位也。思每嘆曰。昔在靈山同聽法華。宿緣所追今復來矣。即示普賢道場。為說四安樂行。顗乃於此山行法華三昧。始經三夕。誦至藥王品。心緣苦行。至是真精進句。解悟便發。見共思師處靈鷲山七寶凈土聽佛說法。故思云。非爾弗感。非我莫識。此法華三昧前方便也。又入熙州白砂山。如前入觀。于經有疑。輒見思來冥為披釋。爾後常令代講。聞者伏之。惟於三三昧三觀智。用以咨審。自余並任裁解。曾不留意。思躬執如意。在坐觀聽。語學徒曰。此吾之義兒。恨其定力少耳。於是師資改觀名聞遐邇。及學成往辭。思曰。汝于陳國有緣。往必利益。思既游南嶽。顗便詣金陵。與法喜等三十餘人在瓦官寺。創弘禪法。僕射徐陵尚書毛喜等。明時貴望學統釋儒。並稟禪慧俱傳香法。欣重頂戴時所榮仰。長干寺大德智辯。延入宋熙。天宮寺僧晃。請居佛窟。斯由道弘行感故為時彥齊迎。顗任機便動。即而開悟。白馬警韶奉誠智文禪眾慧
【現代漢語翻譯】 現代漢語譯本： 他渴望拜訪名師，希望能夠依附他們而出人頭地。十八歲時，他投奔湘州果愿寺的沙門法緒而出家。法緒授予他十戒，引導他學習律儀，並送他北上拜見慧曠律師。慧曠律師全面地講解經書，給予他悉心的指導。之後，他隱居在大賢山，誦讀《法華經》以及《無量義經》、《普賢觀經》等經典。不到二十天，他就精通了這三部經典。他又前往光州大蘇山拜見慧思禪師，學習心觀。慧思禪師的佛法傳承自道于禪師，道于禪師又傳承自就禪師，就禪師又傳承自最禪師。這三位禪師的境界都深不可測。慧思禪師常常感嘆說：『過去在靈山會上，我們一同聽聞《法華經》，宿世的因緣牽引，今天我們又相遇了。』於是，慧思禪師向智顗（Zhì Yǐ）展示了普賢道場，為他講解四安樂行。智顗就在這座山中修習法華三昧。開始修習了三個晚上，當他誦讀到《藥王品》中『至是真精進』這句時，頓然開悟。他看到自己和慧思禪師一同在靈鷲山的七寶凈土中聽佛說法。所以慧思禪師說：『不是你，就不能有這樣的感應；不是我，就不能認識到這個境界。』這就是修習法華三昧的前方便。之後，他又進入熙州白砂山，像之前一樣入觀。在研讀經書時遇到疑問，常常看到慧思禪師顯現來為他開解。之後，慧思禪師常常讓他代替自己講經，聽眾都非常信服。智顗只在關於三三昧（sān sān mèi，三種禪定）和三觀智（sān guān zhì，三種觀智）的問題上向慧思禪師請教，其餘的都由自己裁決。慧思禪師親自拿著如意，在座位上觀看聽講，並對學徒們說：『這是我的義子，只可惜他的定力還不夠。』於是，師徒二人的名聲遠揚。等到學成要離開時，慧思禪師對智顗說：『你與陳國有緣，前往必定能利益眾生。』慧思禪師遊歷南嶽之後，智顗便前往金陵，與法喜等三十餘人在瓦官寺創立弘揚禪法。僕射徐陵、尚書毛喜等都是當時有聲望的賢達，精通儒釋兩家，都向智顗學習禪慧，共同傳承香法，欣喜地敬重他，被當時的人們所仰慕。長干寺的大德智辯邀請他入住宋熙，天宮寺的僧晃請他居住在佛窟。這都是因為智顗的道行弘深，感化了眾人，所以才被當時的賢士們共同迎接。智顗隨機應變，立即開悟。白馬寺的警韶、奉誠寺的智文等禪眾，都來歸附。
【English Translation】 English version: He yearned to visit famous teachers, hoping to rely on them to distinguish himself. At the age of eighteen, he sought refuge with the śrāmaṇa (monk) Fǎxù (法緒) of Guǒyuàn Monastery (果願寺) in Xiāng Prefecture (湘州) and became a monk. Fǎxù conferred upon him the ten precepts, guided him in the study of the Vinaya (律儀), and sent him north to see the lawyer Huìkuàng (慧曠). Lawyer Huìkuàng comprehensively explained the scriptures and gave him meticulous guidance. Afterward, he lived in seclusion on Mount Dàxián (大賢山), reciting the Lotus Sūtra, the Sūtra of Immeasurable Meanings, and the Universal Worthy Contemplation Sūtra. In less than twenty days, he mastered these three scriptures. He then went to Mount Dàsū (大蘇山) in Guāng Prefecture (光州) to see the Chan master Huìsī (慧思), to study the contemplation of the mind. Huìsī's Dharma lineage came from Chan master Dàoyú (道于), who in turn received it from Chan master Jiù (就), who received it from Chan master Zuì (最). The states of these three Chan masters were all unfathomable. Huìsī often sighed and said, 'In the past, at the assembly on Mount Luminous Peak (靈山), we listened to the Lotus Sūtra together. Drawn by karmic connections from past lives, we meet again today.' Thereupon, Huìsī showed Zhì Yǐ (智顗) the Samantabhadra (普賢) Maṇḍala and explained the Four Peaceful Practices to him. Zhì Yǐ then practiced the Lotus Sūtra Samādhi on this mountain. After practicing for three nights, when he recited the line 'This is true diligence' from the Medicine King Chapter, he suddenly attained enlightenment. He saw himself and Huìsī together listening to the Buddha preach in the Seven-Jeweled Pure Land on Mount Gṛdhrakūṭa (靈鷲山). Therefore, Huìsī said, 'If it were not you, you could not have this response; if it were not me, I could not recognize this state.' This is the preliminary expedient for practicing the Lotus Sūtra Samādhi. Afterward, he entered White Sand Mountain (白砂山) in Xī Prefecture (熙州) and entered contemplation as before. Whenever he had doubts about the scriptures, he would often see Huìsī appear to explain them to him. Later, Huìsī often had him lecture in his place, and the audience was very convinced. Zhì Yǐ only consulted Huìsī on questions concerning the three samādhis (sān sān mèi, 三三昧) and the three wisdoms (sān guān zhì, 三觀智), and he decided the rest himself. Huìsī personally held a ruyi (如意) scepter and watched and listened from his seat, saying to his students, 'This is my adopted son, it is only a pity that his concentration is not strong enough.' Thereupon, the reputation of the teacher and disciple spread far and wide. When Zhì Yǐ was about to leave after completing his studies, Huìsī said to him, 'You have an affinity with the Chen Dynasty (陳國), going there will surely benefit sentient beings.' After Huìsī traveled to Mount Nányuè (南嶽), Zhì Yǐ went to Jīnlíng (金陵) and, together with Fǎxǐ (法喜) and thirty others, founded the practice of Chan Dharma at Wǎguān Monastery (瓦官寺). The minister Xú Líng (徐陵) and the secretary Máo Xǐ (毛喜), who were both respected figures of the time and well-versed in both Confucianism and Buddhism, both learned Chan wisdom from Zhì Yǐ, jointly transmitted the incense Dharma, and joyfully revered him, being admired by the people of the time. The virtuous Zhìbiàn (智辯) of Chánggān Monastery (長干寺) invited him to reside in Sòngxī (宋熙), and the monk Huàng (晃) of Tiāngōng Monastery (天宮寺) invited him to live in the Buddha Cave. This was all because Zhì Yǐ's practice was profound and influenced the people, so he was jointly welcomed by the virtuous people of the time. Zhì Yǐ adapted to the circumstances and immediately attained enlightenment. The Chan monks Jǐngsháo (警韶) of Baimǎ Monastery (白馬寺) and Zhìwén (智文) of Fèngchéng Monastery (奉誠寺) all came to follow him.
命。及梁代宿德大忍法師等。一代高流江表聲望。皆舍其先講欲啟禪門。率其學徒問津取濟。禹穴慧榮住莊嚴寺。道跨吳會。世稱義窟。辯號懸流。聞顗講法故來設問。數關徴核莫非深隱。輕誕自矜揚眉舞扇。扇便墮地。顗應對事理渙然清遣榮曰。禪定之力不可難也。時沙門法歲。撫榮背曰。從來義龍今成伏鹿。扇既墮地。何以遮羞。榮曰。輕敵失勢未可欺也。綿歷八週講智度論。肅諸來學。次說禪門用清心海。語默之際每思林澤。乃夢巖崖萬重云日半垂。其側滄海無畔。泓澄在於其下。又見一僧搖手申臂至於坡麓挽顗上山云云。顗以夢中所見。通告門人。咸曰。此乃會稽之天臺山也。聖賢之所託矣。昔僧光道猷法蘭曇密。晉宋英達無不棲焉。因與慧辯等二十餘人。挾道南征隱淪斯岳。先有青州僧定光。久居此山。積四十載。定慧兼習。蓋神人也。顗未至二年。預告山民曰。有大善知識當來相就。宜種豆造醬編蒲為席更起屋舍用以待之。會陳始興王出鎮洞庭。公卿餞送。回車瓦官與顗談論。幽極既唱貴位傾心。舍散山積虔拜殷重。因嘆曰。吾昨夢逢強盜。今乃表諸軟賊。毛繩截骨。則憶曳尾泥中。仍遣謝門人曰。吾聞闇射則應于弦。何以知之。無明是暗也。唇舌是弓也。心慮如弦。音聲如箭。長夜虛發無所覺知。又法
【現代漢語翻譯】 命。以及梁代的宿德大忍法師等。都是一代高士，在江表一帶享有盛名。他們都放棄了原先講習的學問，想要開啟禪宗之門，率領他們的學生前來問道求法。禹穴的慧榮住在莊嚴寺，他的聲名遠播吳地和會稽。世人稱他為『義窟』，他的辯才如懸河一般。他聽說智顗講法，所以前來設問。多次提問，內容都非常深刻隱晦。慧榮輕率自負，揚眉舞扇。結果扇子便掉在了地上。智顗應對事理，清晰明瞭，慧榮說：『禪定的力量不可輕視啊。』當時沙門法歲，拍著慧榮的背說：『從前的義龍現在變成了伏鹿。扇子既然掉在了地上，用什麼來遮羞呢？』慧榮說：『輕敵失勢，不可欺也。』智顗用了八週的時間講《智度論》，使來學習的人肅然起敬。接著講說禪門，用清凈心海來比喻。在說話和沉默的時候，常常思念山林。於是夢見重重巖崖，雲彩和太陽只露出一半。旁邊是無邊無際的滄海，清澈地在下面。又看見一個僧人搖手伸臂，來到山坡下，拉智顗上山等等。智顗把夢中所見，告訴了門人。大家都說：『這正是會稽的天臺山啊。是聖賢寄託的地方啊。』從前的僧光、道猷、法蘭、曇密，晉宋時期的英才俊達沒有不居住在那裡的。於是和慧辯等二十餘人，帶著道義南下，隱居在這座山中。先前有青州的僧人定光，長久居住在這座山中。積累了四十年，禪定和智慧兼修，可以說是神人了。智顗還沒到來的兩年前，預先告訴山民說：『有大善知識將要來拜訪你們，應該種豆做醬，編蒲草做蓆子，再蓋起房屋來等待他。』恰逢陳始興王出鎮洞庭，公卿為他餞行。返回瓦官寺時，和智顗談論，言語深奧精妙，使顯貴之人也傾心。於是佈施了堆積如山的財物，虔誠地拜謝，非常慇勤。因此感嘆說：『我昨天夢見強盜，今天卻表彰這些軟賊。』（就像）用毛繩截斷骨頭，於是回憶起在泥中拖著尾巴（的困境）。仍然派人感謝門人說：『我聽說暗中射箭，應該應和于弓弦，憑什麼知道呢？無明是黑暗啊，唇舌是弓啊，心慮如弦，音聲如箭，長夜虛發，沒有什麼覺知。』又法 及梁代宿德大忍法師等：宿德指有德行的老者，大忍法師是當時有名的僧人。一代高流江表聲望：江表指長江以南地區，高流指傑出的人才。禹穴慧榮住莊嚴寺：禹穴是地名，慧榮是僧人的名字，莊嚴寺是寺廟的名字。道跨吳會：吳會指吳地和會稽，形容慧榮的聲名遠播。世稱義窟：義窟指精通佛理的人。辯號懸流：懸流指口才非常好。顗：智顗，佛教天臺宗的創始人。禪定之力不可難也：難，輕視。沙門法歲：沙門是出家人的意思，法歲是僧人的名字。義龍今成伏鹿：義龍指慧榮，伏鹿指被馴服的鹿。輕敵失勢未可欺也：告誡不要輕敵。綿歷八週講智度論：智度論是佛教經典。肅諸來學：肅然起敬。禪門用清心海：禪門指禪宗，清心海指清淨的心。乃夢巖崖萬重雲日半垂：形容夢境的景象。會稽之天臺山也：會稽是地名，天臺山是名山。聖賢之所託矣：聖賢寄託的地方。僧光道猷法蘭曇密：都是晉宋時期的僧人。挾道南征隱淪斯岳：挾道指南下傳播佛法，斯岳指天臺山。青州僧定光：定光是僧人的名字。宜種豆造醬編蒲為席更起屋舍用以待之：準備迎接智顗的到來。陳始興王出鎮洞庭：陳始興王是當時的官員，洞庭是地名。回車瓦官與顗談論：瓦官是寺廟的名字。幽極既唱貴位傾心：形容智顗的佛法精深。舍散山積虔拜殷重：形容對智顗的尊敬。吾昨夢逢強盜今乃表諸軟賊：強盜指外在的煩惱，軟賊指內心的煩惱。毛繩截骨則憶曳尾泥中：比喻擺脫困境後回憶起過去的艱難。闇射則應於弦：比喻說話要符合道理。無明是暗也唇舌是弓也心慮如絃音聲如箭長夜虛發無所覺知：比喻眾生在無明中造業。
【English Translation】 Life. And also the eminent Dharma Master Da Ren (Great Endurance) of the Liang Dynasty, and others. They were all outstanding figures of their time, enjoying great prestige in the Jiangbiao region (south of the Yangtze River). They all abandoned their previous studies, desiring to open the gate of Chan (Zen), and led their disciples to inquire and seek Dharma. Hui Rong (Wise Glory) of Yuxue (Yu's Cave) resided at Zhuangyan Temple (Adornment Temple), his reputation spreading throughout Wu (region around present-day Jiangsu) and Kuaiji (present-day Shaoxing). He was known as the 'Cave of Righteousness' and his eloquence was like a cascading waterfall. Hearing of Zhiyi's (Wisdom Stillness) Dharma teachings, he came to question him. His numerous inquiries were all profound and subtle. Hui Rong was frivolous and conceited, raising his eyebrows and waving his fan. As a result, the fan fell to the ground. Zhiyi responded to the matters and principles with clarity and ease. Rong said, 'The power of Samadhi (meditative absorption) should not be underestimated.' At that time, the Shramana (Buddhist monk) Fa Sui (Dharma Year) patted Rong's back and said, 'The former Righteous Dragon has now become a submissive deer. Since the fan has fallen to the ground, what will you use to cover your shame?' Rong said, 'Defeating the enemy through carelessness is not something to be taken lightly.' Zhiyi spent eight weeks lecturing on the Mahaprajnaparamita Sutra (Great Wisdom Sutra), inspiring reverence in all who came to learn. Next, he spoke of the Chan gate, using the pure mind-sea as a metaphor. In speech and silence, he often thought of forests and marshes. Then he dreamed of countless layers of cliffs, with clouds and the sun half-hidden. Beside them was a boundless ocean, clear and still below. He also saw a monk waving his hand and stretching his arm, coming to the hillside and pulling Zhiyi up the mountain, and so on. Zhiyi told his disciples what he had seen in the dream. They all said, 'This is precisely Mount Tiantai (Terrace of Heaven) in Kuaiji. It is the place where sages and worthies entrust themselves.' In the past, monks like Seng Guang (Monk Light), Dao You (Path Friend), Fa Lan (Dharma Orchid), and Tan Mi (Profound Secret), outstanding talents of the Jin and Song dynasties, all resided there. Therefore, he and Hui Bian (Wise Eloquence) and more than twenty others, carrying the Dharma southward, went into seclusion on this mountain. Previously, there was a monk from Qingzhou (present-day Shandong), named Ding Guang (Fixed Light), who had lived on this mountain for a long time. He had cultivated both Samadhi and Prajna (wisdom) for forty years, and could be considered a divine being. Two years before Zhiyi arrived, he foretold to the mountain people, 'A great virtuous teacher will come to visit you. You should plant beans, make soy sauce, weave cattail mats, and build houses to wait for him.' It happened that Prince Shixing of Chen was stationed in Dongting (present-day Hunan). The dukes and ministers gave him a farewell banquet. On the way back to Waguan Temple (Tile Official Temple), he discussed with Zhiyi. His profound and subtle words captivated the hearts of the nobles. He donated accumulated wealth like mountains, and bowed reverently and earnestly. Therefore, he sighed and said, 'Yesterday I dreamed of robbers, but today I am praising these soft thieves.' (Like) cutting bones with a hair rope, then recalling the difficulty of dragging one's tail in the mud (of hardship). He still sent someone to thank the disciples, saying, 'I have heard that shooting arrows in the dark should correspond to the bowstring, how do I know this? Ignorance is darkness, the lips and tongue are the bow, the mind is like the string, the sound is like the arrow, shooting emptily in the long night without any awareness.' Also, the Dharma 及梁代宿德大忍法師等：宿德 refers to elders with virtue, and 大忍法師 (Da Ren Fashi) was a famous monk at the time. 一代高流江表聲望：江表 (Jiangbiao) refers to the area south of the Yangtze River, and 高流 (Gaoliu) refers to outstanding talents. 禹穴慧榮住莊嚴寺：禹穴 (Yuxue) is a place name, 慧榮 (Hui Rong) is the name of a monk, and 莊嚴寺 (Zhuangyan Temple) is the name of a temple. 道跨吳會：吳會 (Wuhui) refers to the Wu region and Kuaiji, describing Hui Rong's widespread reputation. 世稱義窟：義窟 (Yi Ku) refers to someone who is well-versed in Buddhist principles. 辯號懸流：懸流 (Xuanliu) refers to someone with excellent eloquence. 顗: Zhiyi, the founder of the Tiantai school of Buddhism. 禪定之力不可難也：難 (nan) means to underestimate. 沙門法歲：沙門 (Shamen) means a monk, and 法歲 (Fa Sui) is the name of a monk. 義龍今成伏鹿：義龍 (Yi Long) refers to Hui Rong, and 伏鹿 (Fu Lu) refers to a tamed deer. 輕敵失勢未可欺也：A warning not to underestimate the enemy. 綿歷八週講智度論：智度論 (Zhi Du Lun) is a Buddhist scripture. 肅諸來學：肅然起敬 (Su ran qi jing) means to be filled with reverence. 禪門用清心海：禪門 (Chan Men) refers to Zen Buddhism, and 清心海 (Qing Xin Hai) refers to a pure mind. 乃夢巖崖萬重雲日半垂：Describes the scenery of the dream. 會稽之天臺山也：會稽 (Kuaiji) is a place name, and 天臺山 (Tiantai Mountain) is a famous mountain. 聖賢之所託矣：The place where sages and worthies entrust themselves. 僧光道猷法蘭曇密：All were monks of the Jin and Song dynasties. 挾道南征隱淪斯岳：挾道 (Xie Dao) means to spread Buddhism southward, and 斯岳 (Si Yue) refers to Mount Tiantai. 青州僧定光：定光 (Ding Guang) is the name of a monk. 宜種豆造醬編蒲為席更起屋舍用以待之：Prepare to welcome Zhiyi's arrival. 陳始興王出鎮洞庭：陳始興王 (Chen Shixing Wang) was an official at the time, and 洞庭 (Dongting) is a place name. 回車瓦官與顗談論：瓦官 (Waguan) is the name of a temple. 幽極既唱貴位傾心：Describes the profoundness of Zhiyi's Buddhism. 舍散山積虔拜殷重：Describes the respect for Zhiyi. 吾昨夢逢強盜今乃表諸軟賊：強盜 (Qiangdao) refers to external troubles, and 軟賊 (Ruanzei) refers to internal troubles. 毛繩截骨則憶曳尾泥中：A metaphor for recalling past hardships after escaping from a difficult situation. 闇射則應於弦：A metaphor for speaking in accordance with reason. 無明是暗也唇舌是弓也心慮如絃音聲如箭長夜虛發無所覺知：A metaphor for sentient beings creating karma in ignorance.
門如鏡。方圓任象。初瓦官寺四十人坐。半入法門。今者二百坐禪。十人得法。爾後歸宗轉倍。而據法無幾。斯何故耶。亦可知矣。吾自行化導可各隨所安。當從吾志也。即往天臺。既達彼山與光相見。即陳賞要。光曰。大善知識。憶吾早年山上搖手相喚不乎。顗驚異焉。知通夢之有在也。時以陳太建七年秋九月矣。又聞鐘聲滿谷。眾咸怪異。光曰。鐘是召集有緣。爾得住也。顗乃卜居勝地。是光所住之北。佛壟山南。螺溪之源處。既閑敞易得尋真。地平泉清徘徊止宿。俄見三人。皂帽絳衣。執疏請云。可於此行道。於是聿創草菴。樹以松果。數年之間造展相從。覆成衢會。光曰。且隨宜安堵。至國清時。三方總一。當有貴人為禪師立寺堂宇滿山矣。時莫測其言也。顗後於寺北華頂峰獨靜頭陀。大風拔木雷霆震吼。魑魅千群一形百狀。吐火聲叫駭異難陳。乃抑心安忍。湛然自失。又患身心煩痛。如被火燒。又見亡沒二親枕顗膝上陳苦求哀。顗又依止法忍。不動如山。故使強軟兩緣所感便滅。忽致西域神僧。告曰。制敵勝怨乃可為勇。文多不載。陳宣帝下詔曰。禪師佛法雄杰。時匠所宗。訓兼道俗。國之望也。宜割始豐縣調以充眾費。蠲兩戶民用供薪水。天臺山縣名為安樂。令陳郡袁子雄。崇信正法。每夏常講凈名。忽
見三道寶階從空而降。有數十梵僧乘階而下。入堂禮拜。手擎香爐繞顗三匝。久之乃滅。雄及大眾同見驚歎山喧。其行達靈感皆如此也。永陽王伯智。出撫吳興。與其眷屬就山請戒。又建七夜方等懺法。王晝則理治。夜便習觀。顗謂門人智越。吾欲勸王更修福攘禍可乎。越對云。府僚無舊必應寒熱。顗曰。息世譏嫌。亦復為善。俄而王因出獵墮馬將絕。時乃悟意。躬自率眾作觀音懺法。不久王覺小醒。憑幾而坐。見梵僧一人。擎爐直進問王所苦。王流汗無答。乃繞王一匝。坦然痛止。仍躬著愿文曰。仰惟天臺阇梨。德侔安遠道邁光猷。遐邇傾渴振錫云聚。紹像法之墜緒。以救昏蒙。顯慧日之重光。用拯澆俗。加以游浪法門貫通禪苑。有為之結已離。無生之忍現前。弟子飄蕩業風沉淪愛水。雖餐法喜。弗祛矇蔽之心。徒仰禪悅。終懷散動之慮。日輪馳騖。義和之㘘不停。月鏡回干。恒娥之景難駐。有離有會嘆息何言。愛法敬法潺湲無已。愿生生世世值天臺阇梨。恒修供養如智積奉智勝如來。若藥王覲雷音正覺。安養兜率俱蕩一乘(云云)其為天王信敬為此類也。于即化移海岸法政歐閩。陳疑請道日昇山席。陳帝意欲面禮。將申謁敬。顧問群臣。釋門誰為名勝。陳暄奏曰。瓦官禪師德邁風霜禪鏡淵海。昔在京邑群賢所宗。
【現代漢語翻譯】 現代漢語譯本 看見三道寶階從天空降下，有數十位梵僧（指來自印度的僧侶）沿著階梯下來，進入佛堂禮拜。他們手持香爐，繞智顗（天臺宗的實際創始人）三圈，過了很久香火才熄滅。熊（人名）和大眾都親眼目睹，驚歎不已，聲音響徹山谷。智顗的修行達到靈感的境界，常常出現這樣的景象。 永陽王伯智（人名），出任吳興太守，帶著他的家眷到山中向智顗請求受戒。又建立了七夜的方等懺法（一種懺悔罪業的儀式）。永陽王白天處理政事，晚上就學習禪觀。智顗對他的弟子智越（人名）說：『我想勸永陽王再修福德，消除災禍，可以嗎？』智越回答說：『府中的官員沒有舊交，必定會有人說閒話。』智顗說：『平息世俗的譏諷和嫌疑，也是一種行善。』 不久，永陽王因為外出打獵，從馬上摔下來，生命垂危。這時他才醒悟，親自帶領眾人舉行觀音懺法。不久，永陽王感覺稍微清醒了一些，靠著幾案坐起來，看見一位梵僧，手持香爐直接走過來，問永陽王哪裡不舒服。永陽王流著汗，無法回答。梵僧就繞著永陽王轉了一圈，疼痛立刻停止了。於是永陽王親自撰寫愿文說：『仰慕天臺阇梨（梵語，意為軌範師，這裡指智顗），他的德行堪比安遠（慧遠），他的道行超越光猷（僧稠）。遠近的人都傾慕渴求，像云一樣聚集而來。他繼承了衰落的佛法，用來拯救昏昧愚癡的人們；他顯現了智慧之日的光芒，用來拯救澆薄的世俗。加上他精通各種法門，貫通禪定之境。有為的束縛已經脫離，無生的境界已經顯現。弟子我飄蕩在業力的風中，沉淪在愛慾的河流中，雖然品嚐了佛法的喜悅，卻不能去除矇蔽的心；徒然仰慕禪定的快樂，終究懷有散亂的思慮。時間像飛馳的太陽，義和（人名）的嘆息不停；歲月像轉動的月亮，恒娥（嫦娥）的影子難以停留。有離別有相會，嘆息之情難以言表。愛慕佛法，恭敬佛法，心情如流水般連綿不斷。愿生生世世遇到天臺阇梨，永遠修習供養，就像智積菩薩侍奉智勝如來，像藥王菩薩朝見雷音正覺。安養凈土和兜率天宮都歸於一乘佛法（等等）。』永陽王對天臺宗的信敬就是這樣。 於是，智顗的教化傳播到沿海地區，他的佛法政令影響到福建一帶。前來請教佛法的人每天都擠滿山上的座位。陳朝皇帝（陳帝）想要親自拜見智顗，表達敬意，就詢問群臣：『佛教界誰是最有名望的人？』陳暄（人名）奏報道：『瓦官寺的禪師（寶誌）德行高尚，像風霜一樣堅貞，他的禪定境界像深淵一樣廣闊。過去在京城的時候，是眾多賢士所敬仰的。』
【English Translation】 English version They saw three jeweled stairways descending from the sky. Dozens of Brahma monks (referring to monks from India) descended the stairs and entered the hall to prostrate themselves. Holding incense burners in their hands, they circled Zhiyi (the de facto founder of the Tiantai school) three times. After a long time, the incense extinguished. Xiong (a person's name) and the masses all witnessed this, marveling and exclaiming, their voices echoing through the mountains. Zhiyi's practice reached a state of inspiration, and such scenes often appeared. The Prince of Yongyang, Bo Zhi (a person's name), was appointed as the governor of Wuxing. He brought his family to the mountain to request precepts from Zhiyi. He also established a seven-night Fangdeng repentance ceremony (a ritual for repenting of sins). During the day, the Prince of Yongyang handled government affairs, and at night, he studied meditation. Zhiyi said to his disciple Zhi Yue (a person's name), 'I want to advise the Prince of Yongyang to cultivate more merit and eliminate disasters, is that okay?' Zhi Yue replied, 'The officials in the government have no old ties, and there will surely be gossip.' Zhiyi said, 'Quelling worldly criticism and suspicion is also a form of doing good.' Not long after, the Prince of Yongyang fell from his horse while hunting and was on the verge of death. At this moment, he awakened and personally led the people in performing the Guanyin repentance ceremony. Soon, the Prince of Yongyang felt slightly more conscious and sat leaning against a table. He saw a Brahma monk, holding an incense burner, walking straight towards him, asking the Prince of Yongyang where he felt unwell. The Prince of Yongyang, sweating, could not answer. The monk circled the Prince of Yongyang once, and the pain immediately stopped. Thereupon, the Prince of Yongyang personally wrote a vow, saying, 'I admire the Tiantai Ajari (Sanskrit, meaning 'exemplary teacher,' here referring to Zhiyi), whose virtue is comparable to An Yuan (Huiyuan), and whose path surpasses Guang You (Sengchou). People from far and near admire and crave his teachings, gathering like clouds. He inherited the declining Dharma, using it to save those who are ignorant and foolish; he manifested the light of the sun of wisdom, using it to save the decadent world. In addition, he is proficient in all Dharma gates and penetrates the realm of meditation. The bonds of conditioned existence have been broken, and the state of non-birth has been manifested. I, your disciple, drift in the wind of karma and sink in the river of desire. Although I have tasted the joy of the Dharma, I cannot remove the obscuring mind; I vainly admire the joy of meditation, but ultimately harbor scattered thoughts. Time is like a galloping sun, and the sighs of Yi He (a person's name) do not cease; the years are like a revolving moon, and the shadow of Heng'e (Chang'e) is difficult to hold. There is separation and there is meeting, and the feelings of sighing are difficult to express. I love the Dharma and respect the Dharma, and my heart is like a flowing stream, continuous and unending. I wish to meet the Tiantai Ajari in every lifetime, and forever cultivate offerings, just as the Bodhisattva Zhiji served the Tathagata Zhisheng, and as the Bodhisattva Yaowang paid homage to the Tathagata Leiyin Zhengjue. The Pure Land of Amitabha and the Tushita Heaven both belong to the One Vehicle Dharma (etc.).' Such was the Prince of Yongyang's faith and reverence for the Tiantai school. Thereupon, Zhiyi's teachings spread to the coastal areas, and his Dharma policies influenced the Fujian region. People who came to ask about the Dharma filled the mountain seats every day. The Emperor of the Chen Dynasty (Chen Di) wanted to personally meet Zhiyi to express his respect, so he asked his ministers, 'Who is the most renowned person in the Buddhist community?' Chen Xuan (a person's name) reported, 'The Chan Master of Waguan Temple (Baozhi) has noble virtue, as steadfast as wind and frost, and his state of meditation is as vast as an abyss. In the past, when he was in the capital, he was revered by many virtuous people.'
今高步天臺法雲東藹。愿陛下詔之還都。使道俗咸荷。因降璽書重沓徴入。顗以重法之務不賤其身。乃辭之。后為永陽苦諫。因又降敕。前後七使。並帝手疏。顗以道通惟人王為法寄。遂出都焉。迎入太極殿之東堂。請講智論。有詔羊車童子列導於前。主書舍人翊從登陛。禮法一如國師瓘阇梨故事。陳主既降法筵。百僚盡敬。希聞未聞。奉法承道。因即下敕。立禪眾于靈曜寺。學徒又結。望眾森然。頻降敕于太極殿講仁王經。天子親臨。僧正慧暅僧都慧曠京師大德。皆設巨難。顗接問承對盛啟法門。暅執爐賀曰。國十餘齋。身當四講。分文析義謂得其歸。今日出星收見巧知陋矣。其為榮望未可加之。然則江表法會。由來諍競不足。及顗之御法即坐。肅穆有餘。遂使千支花錠七夜恬耀。舉事驗心。顗之力也。晚出住光曜。禪慧雙弘。動郭奔隨傾意清耳。陳主于廣德殿下敕謝云。今以佛法仰委。亦愿示諸不逮。於時檢括僧尼。無貫者萬計。朝議云。策經落第者。併合休道。顗表諫曰。調達誦六萬象經。不免地獄。槃特誦一行偈。獲羅漢果。篤論道也。豈關多誦。陳主大悅。即停搜簡。是則萬人出家。由顗一諫矣。末為靈曜褊隘。更求閑靜。忽夢一人。翼從嚴正自稱名云。余冠達也。請住三橋。顗曰。冠達梁武法名。三橋豈
非光宅耶。乃移居之。其年四月。陳主幸寺修行大施。又講仁王。帝于眾中起拜慇勤。儲后已下並崇戒范。故受其法。文云。仰惟化導無方隨機濟物。衛護國王汲引天人。照燭光輝托跡師友。比丘入夢。符契之象久彰。和上來儀。高座之德斯炳。是以翹心十地渴仰四依。大小二乘內外兩教。尊師重道由來尚矣伏希俯提。所請世世結緣遂其本願。日日增長。今奉請為菩薩戒師。便傳香在手。而瞼下垂淚。斯亦德動人主。屈幸從之。及金陵敗覆。策杖荊湘路次盆城。夢老僧曰。陶侃瑞象敬屈護持。于即往憩匡山。見遠圖繢。驗其靈也。宛如其夢。不久潯陽反叛寺宇焚燒。獨有茲山全無侵擾。信護象之力矣。未刬跡云峰。終焉其致。會大業在藩。任總淮海。承風佩德。欽注相仍。欲遵一戒法奉以為師。乃致書累請。顗初陳寡德。次讓名僧。后舉同學。三辭不免。乃求四愿。其辭曰。一雖好學禪。行不稱法。年既西夕薳守繩床。撫臆循心假名而已。吹噓在彼惡聞過實。愿勿以禪法見期。二生在邊表長逢離亂。身闇庠序口拙暄涼。方外虛玄久非其分。域間撙節無一可取。雖欲自慎樸直忤人。愿不責其規矩。三徴欲傳燈以報法恩。若身當戒范。應重去就。去就若重傳燈則闕。去就若輕則來嫌誚。避嫌安身。未若通法而命。愿許其為
【現代漢語翻譯】 現代漢語譯本： 並非住在光宅寺，於是搬離了那裡。那年四月，陳朝皇帝駕臨寺廟修行並大行佈施，又開講《仁王經》。皇帝在眾人之中起身禮拜，非常慇勤。太子以下都崇尚戒律，因此接受了他的傳法。文書中說：『仰慕您教化引導沒有固定方式，隨機應變救濟眾生，衛護國王，引導天人，照亮光輝，寄託于師友。比丘入夢的情景，早已彰顯了符契之象。和尚前來，高座的德行已經顯明。因此，傾心於十地菩薩的境界，渴望依止四種依靠。大小乘佛法，內外兩種教義，尊重老師，重視道義，自古以來就是如此。』 伏望您能俯身提攜，所請求的世世代代結下善緣，成就其最初的願望，日日增長。現在奉請您為菩薩戒師。』 於是遞上香，但眼瞼下垂流淚。這也是因為他的德行感動了人主，皇帝屈尊應允。等到金陵城被攻破，他拄著枴杖前往荊湘，路過盆城時，夢見一位老和尚說：『陶侃的瑞象，敬請您屈尊護持。』 於是前往匡山休息，看到遠公的畫像，驗證了他的靈驗。宛如夢中所見。不久，潯陽發生叛亂，寺廟被焚燒，唯獨這座山完全沒有受到侵擾，相信是護衛佛像的力量啊。還沒有削平山峰上的雲彩，最終還是會到達那裡。恰逢隋朝晉王楊廣在藩地，擔任總管淮海一帶的事務，仰慕他的風範和德行，欽佩和關注接連不斷。想要遵從一項戒律，奉他為老師，於是多次寫信請求。智顗最初推辭自己德行淺薄，接著推讓給其他有名望的僧人，後來推薦了自己的同學。三次推辭都沒有被允許，於是請求四個願望。他的文書說：『第一，雖然喜歡學習禪定，但行為不符合佛法。年紀已經老邁，只能守護繩床，撫摸胸口反省內心，只是徒有虛名而已。吹捧讚揚就在那裡，厭惡聽到真實的過錯。希望不要用禪法來要求我。第二，出生在邊遠地區，長期遭遇離亂，自身不熟悉學校的禮儀，口才笨拙不善於寒暄。方外虛無玄妙的道理，很久以來就不是我所擅長的，世俗間的節制，沒有一樣可以拿得出手。即使想要謹慎小心，但樸實率直容易冒犯他人。希望不要責備我的不守規矩。第三，徵召我是爲了傳燈來報答佛法的恩情，如果自身擔當戒師的身份，應該重視去留。去留如果被重視，那麼傳燈的事業就會缺失。去留如果不被重視，那麼就會招來嫌棄和嘲笑。爲了避嫌安身，不如通達佛法而聽從天命。希望允許我這樣做。』
【English Translation】 English version: It was not Guangzhai Temple, so he moved away from there. In the fourth month of that year, Emperor Chen visited the temple to practice and make great offerings, and also lectured on the 'Benevolent Kings Sutra' (Ren Wang Jing). The emperor rose and bowed respectfully in the assembly. The crown prince and others all revered the precepts, so they received his Dharma transmission. The document stated: 'We admire your guidance, which has no fixed method, adapting to circumstances to save beings, protecting the king, guiding gods and humans, illuminating the light, entrusting to teachers and friends. The image of the auspicious omen of the Bhikkhu entering the dream has long been manifested. The arrival of the monk, the virtue of the high seat has been revealed. Therefore, we yearn for the realm of the Ten Grounds (Dashabhumi), and long to rely on the Four Reliances (Cattāro paṭissayā). The Great and Small Vehicles (Mahāyāna and Hīnayāna), the inner and outer teachings, respecting teachers and valuing the Way, have been the tradition since ancient times.' We hope that you will condescend to guide us, so that the requested good karma can be formed generation after generation, fulfilling its original wish, growing day by day. Now, we invite you to be the Preceptor of the Bodhisattva Precepts.' Then he handed the incense, but his eyelids drooped and tears fell. This was also because his virtue moved the ruler, and the emperor condescended to agree. When Jinling was defeated and overthrown, he walked with a staff to Jingxiang, and on the way to Pencheng, he dreamed of an old monk who said: 'The auspicious image of Tao Kan, please condescend to protect and support it.' So he went to rest at Kuangshan, and saw the portrait of Yuan Gong, verifying its spiritual efficacy. It was just like the dream. Soon, a rebellion broke out in Xunyang, and the temples were burned, but only this mountain was completely undisturbed, believing in the power of protecting the image. The clouds on the peaks have not yet been leveled, and eventually he will reach there. It happened that Yang Guang, the Prince of Jin of the Sui Dynasty, was in his fiefdom, serving as the general manager of the Huaihai area, admiring his demeanor and virtue, and admiring and paying attention to him continuously. Wanting to follow a precept and regard him as a teacher, he repeatedly wrote letters requesting. Zhiyi initially declined, saying that he had little virtue, then he gave way to other famous monks, and later recommended his classmates. After declining three times without being allowed, he requested four wishes. His document said: 'First, although I like to study meditation (dhyāna), my behavior does not conform to the Dharma. I am already old, and can only guard the rope bed, stroking my chest and reflecting on my heart, only having a false name. Flattery and praise are there, and I hate to hear the real mistakes. I hope you will not demand me with meditation. Second, I was born in a remote area and have long encountered turmoil. I am not familiar with the etiquette of the school, and I am clumsy and not good at greetings. The emptiness and mystery of the world outside the square has long been beyond my ability, and there is nothing in the world that can be taken out. Even if I want to be cautious, but being simple and straightforward is easy to offend others. I hope you will not blame me for not following the rules. Third, I am being summoned to transmit the lamp to repay the kindness of the Dharma. If I myself assume the identity of a Preceptor, I should value going and staying. If going and staying are valued, then the cause of transmitting the lamp will be lacking. If going and staying are not valued, then it will invite suspicion and ridicule. In order to avoid suspicion and settle down, it is better to understand the Dharma and obey fate. I hope you will allow me to do so.'
法。勿嫌輕動。四三十餘年水石之間因以成性。今王途既一佛法再興。謬課庸虛沐此恩化。內竭朽力仰酬外護。若丘壑念起。愿隨心飲啄以卒殘年。許此四心乃赴優旨。晉王方希凈戒。如願唯諾。故躬制請戒文云。弟子基承積善生在皇家。庭訓早趍眙教夙漸。福履攸臻妙機頃悟。恥崎嶇于小徑。希優遊于大乘。笑息止於化城。誓舟航于彼岸。開士萬行戒善為先。菩薩十受專持最上。喻宮室先基趾。徒架虛空終不能成。孔老釋門咸資镕鑄。不有軌儀孰將安仰。誠復能仁奉為和上。文殊冥作阇梨。而必藉人師顯傳聖授。自近之遠感而遂通。波侖罄髓于無竭。善才亡身於法界。經有明文非徒臆說。深信佛語幸遵時導。禪師佛法龍象。戒珠圓凈定水淵澄。因靜發慧安無礙辯。先物后己謙挹成風。名稱遠聞眾所知識。弟子所以虔誠遙注。命楫遠迎。每慮緣差值諸留難。師亦既至。心路豁然。及披雲霧即銷煩惱。今開皇十一年十一月二十三日。于揚州總管寺城設千僧會。敬屈授菩薩戒。戒名為孝亦名制止。方便智度歸宗奉極。作大莊嚴。同如來慈普諸佛愛。等視四生猶如一子云云。即于內第躬傳戒香。授律儀法。告曰。大士為度遠濟為宗。名實相符義非輕約。今可法名為總持也。用攝相兼之道也。王頂受其旨教曰。大師禪慧內融。
【現代漢語翻譯】 法。勿嫌輕動。（我）四十三餘年都在山水之間，因此養成了習慣。現在王道統一，佛法再次興盛。我僥倖地承擔著平庸的職務，沐浴著這恩澤教化。我將竭盡衰朽的力量，來報答外護（指晉王等護法者）。如果還有歸隱山林的念頭，我願隨心所欲地飲食，以度過殘餘的歲月。如果允許我這四種心願，我就接受您的優厚旨意。晉王正希望受持清凈的戒律，（慧基）如願地答應了。所以親自撰寫了請戒文說：『弟子慧基，承蒙積累的善行而生在皇家。從小就接受庭訓，很早就受到佛法的薰陶。福運接踵而至，對妙理頃刻間領悟。以在小路上崎嶇不平為恥，希望在大乘佛法中優遊自在。以停留在化城（比喻虛幻的境界）為笑柄，發誓要乘船到達彼岸。菩薩的萬行中，戒善是首要的。菩薩的十種受持中，專心奉持是最上的。好比宮室先要打好地基，如果只是憑空搭建，最終不能成功。孔子、老子和釋迦牟尼的教門，都需要熔鑄和提煉。如果沒有規範和儀軌，又將依靠什麼呢？誠然，能仁（釋迦牟尼）可以作為和尚（受戒的親教師），文殊菩薩可以在冥冥之中作為阇梨（受戒的教授師），但必須藉助人師來顯明地傳授聖人的教誨。從近到遠，通過感應而達到通達。波侖（Purna）竭盡精髓于無窮無盡的佛法，善財童子（Sudhana）爲了求法而捨棄自身於法界。經典中有明確的記載，不是我憑空臆說。我深信佛語，希望遵從時代的引導。禪師您是佛法中的龍象，戒珠圓滿清凈，定水深邃澄澈。因為清靜而生髮智慧，安住于無礙的辯才。先人後己，謙虛退讓成為風尚。名稱遠揚，為大眾所熟知。弟子因此虔誠地遙望您，命令船隻遠去迎接您。常常擔心因緣有差錯，遇到各種阻礙。禪師您既然已經到來，我的心路豁然開朗。等到撥開雲霧，煩惱立刻消散。現在開皇十一年十一月二十三日，在揚州總管寺城設定千僧會，恭敬地請您傳授菩薩戒。戒的名字叫孝，也叫制止（止惡行善）。方便和智慧都歸宗于奉行到極致。以此作為盛大的莊嚴，如同如來的慈悲普及一切，諸佛的愛平等地看待四生（胎生、卵生、濕生、化生），就像看待唯一的兒子一樣。』於是就在內殿親自傳授戒香，授予律儀法，告訴（晉王）說：『大士以度化眾生，普濟大眾為宗旨。名副其實，意義非同小可。現在可以法名為總持（Dharani）了，用兼顧攝受和相助的方法。』晉王頂戴接受了他的旨教說：『大師禪定智慧內在融合。
【English Translation】 The Dharma. Do not dislike my light actions. For more than forty years, I have been among the waters and stones, and thus it has become my nature. Now that the royal way is unified and the Buddha-dharma is flourishing again, I have mistakenly taken on a mediocre position, bathed in this grace and transformation. I will exhaust my decaying strength to repay the external protection (referring to the Dharma protectors such as Prince Jin). If the thought of returning to the hills and valleys arises, I wish to freely eat and drink to spend my remaining years. If these four wishes are granted, then I will accept your gracious order. Prince Jin is hoping to receive the pure precepts, and (Huiji) readily agreed. Therefore, he personally composed a request for precepts, saying: 'Disciple Huiji, born into the royal family through accumulated good deeds. From an early age, I received court instruction and was gradually influenced by the teachings. Blessings and prosperity have arrived, and I have suddenly awakened to the wonderful opportunity. I am ashamed of the ruggedness of the small path and hope to leisurely roam in the Great Vehicle (Mahayana). I laugh at stopping in the illusory city (a metaphor for a transient state) and vow to sail to the other shore. Among the myriad practices of a Bodhisattva, the precepts of goodness come first. Among the ten precepts of a Bodhisattva, dedicated adherence is the highest. It is like a palace that must first have a foundation; if it is built in empty space, it will ultimately not succeed. The teachings of Confucius, Laozi, and Shakyamuni all require forging and refining. Without norms and rituals, what shall we rely on? Indeed, the Capable One (Shakyamuni) can be the Upadhyaya (preceptor), and Manjushri Bodhisattva can be the Acharya (instructor) in the unseen realm, but it is necessary to rely on a human teacher to clearly transmit the teachings of the sages. From near to far, through resonance, one can achieve understanding. Purna exhausted his essence in the inexhaustible Dharma, and Sudhana gave up his body in the Dharma realm for the sake of Dharma. There are clear records in the scriptures, not just my own conjecture. I deeply believe in the Buddha's words and hope to follow the guidance of the times. Zen Master, you are a dragon and elephant in the Buddha-dharma, your precept jewel is perfectly pure, and your samadhi water is deep and clear. Because of stillness, wisdom arises, and you abide in unobstructed eloquence. Putting others before oneself, humility and deference have become your style. Your name is widely known and recognized by the masses. Therefore, I, your disciple, reverently look up to you from afar and ordered ships to go far to welcome you. I often worry that the conditions may be lacking and encounter various obstacles. Now that Zen Master has arrived, my path is suddenly clear. When the clouds and mists are cleared away, afflictions immediately dissipate. Now, on the 23rd day of the eleventh month of the eleventh year of the Kaihuang era, a thousand-monk assembly is set up in the city of Yangzhou General Manager Temple, respectfully requesting you to transmit the Bodhisattva precepts. The name of the precepts is Filial Piety, and it is also called Restraint (stopping evil and doing good). Expedient means and wisdom all return to the ultimate practice. Use this as a grand adornment, like the Tathagata's compassion pervading everything, and the love of all Buddhas equally regarding the four kinds of beings (born from womb, egg, moisture, and transformation) as if they were their only child.' Thereupon, in the inner hall, he personally transmitted the incense of precepts and bestowed the rules of conduct, telling (Prince Jin): 'Great Bodhisattva, your purpose is to deliver sentient beings and universally benefit the masses. The name matches the reality, and the meaning is not trivial. Now, your Dharma name can be Dharani, using the method of encompassing both reception and assistance.' Prince Jin bowed and received his teachings, saying: 'Great Master, your Zen wisdom is inwardly integrated.'
導之法澤。輒奉名為智者。自是專師率誘日進幽玄。所獲施物六十餘事。一時回施悲敬兩田。愿使福德增繁用昌家國。便欲返故林。王仍固請。顗曰。先有明約事無兩違。即拂衣而起。王不敢重邀。合掌尋送至於城門。顧曰。國鎮不輕道務致隔。幸觀佛化弘護在懷。王禮望目極銜泣而返。便溯流上江。重尋匡嶺。結徒行道頻感休徴。百越邊僧聞風至者累跡相造。又上渚宮鄉壤。以答生地恩也。道俗延頸老幼相攜。戒場講坐眾將及萬。遂于當陽縣玉泉山立精舍。敕給寺額。名為一音。其地昔惟荒險神獸蛇暴。創寺之後快無憂患。是春亢旱。百姓咸謂神怒。顗到泉源帥眾轉經。便感云興雨霔。虛誣自滅。總管宜陽公王積。到山禮拜戰汗不安。出曰。積屢經軍陣。臨危更勇。未嘗怖懼頓如今日。其年晉王又遺手疏請還。辭云。弟子多幸謬稟師資。無量劫來悉憑開悟。色心無作昔年虔受。身雖疏漏心護明珠。定水禪支屏散歸靜。荷國鎮蕃為臣為子。豈寂四緣能入三昧。電光斷結其類甚多。慧解脫人厥朋不少。即日欲伏膺智斷率先名教。永泛法流兼用治國。未知底滯可開化不。師嚴導尊可降意不。宿世根淺可發萌不。菩薩應機可逗時不。書云。民生在三。事之如一。況覃釋典而不從師。今之慊言備瀝素款。成就事重請棄飾詞。顗
【現代漢語翻譯】 現代漢語譯本：
他引導人們遵循佛法的道路，人們都尊稱他為智者。從此以後，他專注于引導和教誨，在玄妙的佛法上日益精進。他所獲得的六十多件供養之物，一次性地全部捐獻給悲田和敬田（悲田指救濟窮苦，敬田指供養僧侶），希望以此使福德增長，國家昌盛。他打算返回故鄉的山林，但晉王一再懇請他留下。智顗說：『我們之前有明確的約定，事情不能違背兩次。』於是拂袖而起。晉王不敢再次挽留，合掌恭送他到城門。晉王告別說：『國之重鎮不可輕易離開，否則會阻礙佛法的傳播。希望您能關注佛法的弘揚和護持。』晉王行禮目送，含淚而歸。智顗便沿著江水逆流而上，再次回到匡山。他帶領僧眾修行，屢次感應到吉祥的徵兆。百越一帶的僧人聽聞他的名聲，紛紛前來拜訪。他又前往渚宮鄉，以報答故鄉的養育之恩。當地的僧人和百姓翹首期盼，老老少少互相攙扶而來。受戒的場地和講經的座位，聚集了近萬人。於是他在當陽縣的玉泉山建立了精舍，皇帝下令賜予寺廟匾額，名為一音寺。這塊地方以前荒涼險惡，有神獸和毒蛇出沒。自從建立寺廟之後，就再也沒有憂患。那年春天大旱，百姓都認為是神靈發怒。智顗來到泉源，帶領僧眾誦經，立刻感應到云興雨降，謠言不攻自破。總管宜陽公王積來到山上禮拜，戰戰兢兢，坐立不安，他說：『我多次經歷軍陣，面臨危險更加勇敢，從未像今天這樣恐懼。』那年，晉王又派人送來親筆信，請求智顗回去。智顗在回信中說：『弟子非常幸運，能夠接受您的教誨，無量劫以來都依靠您的開悟。色法和心法本無造作，弟子往年已經虔誠地接受。雖然身有疏漏，但心懷明珠（指佛性）。禪定如水，禪支如屏障，屏退散亂，歸於寂靜。我身負鎮守國家的重任，既是臣子又是兒子，怎能沉溺於四緣（指色、受、想、行）而入三昧（指禪定）呢？如電光般斷除煩惱的例子有很多，獲得智慧解脫的人也不少。我願意立即學習您的智慧和決斷，率先垂範名教，永遠弘揚佛法，並用佛法來治理國家。只是不知道我是否愚鈍，可以被開化嗎？您是嚴師和導師，可以降低您的身份來教導我嗎？我宿世的根基淺薄，可以發芽生長嗎？菩薩應機施教，可以把握時機嗎？《尚書》上說：『民生在三，事之如一。』更何況是學習佛法而不跟隨老師呢？現在我誠懇地表達我的心意，希望您能成就這件重要的事情，請您不要使用華麗的辭藻。』智顗敬上。
【English Translation】 English version:
He guided people to follow the path of Dharma, and they all revered him as the Wise One (智者, Zhìzhě). From then on, he focused on guiding and teaching, making daily progress in the profound Dharma. He donated all of the more than sixty offerings he received at once to the fields of compassion and reverence (悲田, bēi tián, and 敬田, jìng tián, referring to helping the poor and supporting monks, respectively), hoping to increase merit and prosperity for the country. He intended to return to the mountain forests of his hometown, but the Prince of Jin repeatedly pleaded with him to stay. Zhiyi (智顗) said, 'We had a clear agreement before, and things cannot be violated twice.' So he brushed his sleeves and stood up. The Prince of Jin did not dare to ask him to stay again, and respectfully sent him to the city gate with his palms together. The Prince of Jin bid farewell, saying, 'A national pillar should not leave lightly, otherwise it will hinder the spread of Dharma. I hope you will pay attention to the promotion and protection of Dharma.' The Prince of Jin saluted and watched him leave, returning with tears in his eyes. Zhiyi (智顗) then went upstream along the river and returned to Mount Kuang (匡山, Kuāng Shān) again. He led the monks in practice and repeatedly sensed auspicious signs. Monks from the Baiyue (百越) area heard of his reputation and came to visit. He also went to Zhugong Township (渚宮鄉, Zhǔgōng Xiāng) to repay the kindness of his hometown. The local monks and people looked forward to it, and the old and young supported each other to come. The ordination site and the lecture seats gathered nearly ten thousand people. So he established a monastery on Yuquan Mountain (玉泉山, Yùquán Shān) in Dangyang County (當陽縣, Dāngyáng Xiàn), and the emperor ordered to grant the temple a plaque, named Yiyin Temple (一音寺, Yīyīn Sì). This place used to be desolate and dangerous, with mythical beasts and poisonous snakes haunting it. Since the establishment of the temple, there have been no more worries. There was a severe drought that spring, and the people thought that the gods were angry. Zhiyi (智顗) came to the spring and led the monks to recite scriptures, and immediately sensed clouds rising and rain falling, and the rumors were self-defeating. General Manager Yiyang Gong Wang Ji (宜陽公王積, Yíyáng Gōng Wáng Jī) came to the mountain to worship, trembling and uneasy, and said, 'I have experienced many battles and become more courageous in the face of danger, but I have never been as afraid as I am today.' That year, the Prince of Jin sent another handwritten letter asking Zhiyi (智顗) to return. Zhiyi (智顗) said in his reply: 'This disciple is very fortunate to receive your teachings, and has relied on your enlightenment for countless kalpas. Form and mind are originally uncreated, and this disciple has sincerely accepted them in the past. Although the body has shortcomings, the mind holds a bright pearl (referring to Buddha-nature). Samadhi is like water, and the branches of meditation are like screens, shielding distractions and returning to stillness. I bear the important task of guarding the country, and I am both a subject and a son. How can I indulge in the four conditions (referring to form, feeling, thought, and volition) and enter samadhi (referring to meditation)? There are many examples of cutting off afflictions like lightning, and there are many who have attained wisdom and liberation. I am willing to immediately learn your wisdom and decisiveness, take the lead in setting an example for the teachings, and forever promote the Dharma, and use the Dharma to govern the country. I just don't know if I am dull and can be enlightened? You are a strict teacher and mentor, can you lower your status to teach me? My roots from past lives are shallow, can they sprout and grow? Can the Bodhisattva teach according to the opportunity and seize the time? The Book of Documents says: 'The people's livelihood lies in three things, and treat them as one.' How much more so is it to learn the Dharma without following a teacher? Now I sincerely express my heart, and I hope you can accomplish this important thing, please do not use flowery words.' Respectfully, Zhiyi (智顗).
答書云。謬承人乏擬跡師資。顧此庸微以非時許。況隆今命彌匪克當。徒欲沉吟必乖深寄。王重請云。學貴承師事推物論。歷求法界厝心有在。仰惟久殖善根非一生得初乃由學俄逢聖境。南嶽記莂說法第一。無以仰過。照禪師來具述此事。於時心喜以域寸誠。智者昔入陳朝。彼國明試。瓦官大集眾論鋒起。榮公強口先被折角。兩瓊繼軌才獲交綏。忍師讚歎嗟唱希有。弟子仰延之始。屈登無畏。釋難如流。親所聞見。眾咸瞻仰。承前荊楚莫不歸伏。非禪不智。驗乎金口。比釋所談。智者融會甚有階位。譬若群流歸乎大海。此之包舉始得佛意。惟愿未得令得。未度令度。樂說不窮法施無盡。乃從之重現。令造凈名疏。河東柳顧言。東海徐儀。並才華胄績。應奉文義。緘封寶藏。王躬受持。后蕭妃疾苦。醫治無術。王遣開府柳顧言等。致書請命愿救所疾。顗又率侶建齋七日。行金光明懺至第六夕。忽降異鳥飛入齋壇。宛轉而死。須臾飛去。又聞豕吟之聲。眾並同矚。顗曰。此相現者。妃當愈矣。鳥死復甦。表盍棺還起。豕幽鳴顯示齋福相乘。至於翌日。患果遂瘳。王大嘉慶。時遇入朝。旋歸臺岳躬率禪門。更行前懺。仍立誓云。若於三寶有益者。當限此餘年。若其徒生。愿速從化。不久告眾曰。吾當卒此地矣。所以每欲歸山
今奉冥告。勢當將盡。死後安措西南峰上。累石周尸植松覆坎。仍立白塔。使見者發心。又云。商客寄金醫去留藥。吾雖不敏。狂子可悲。仍口授觀心論。隨略疏成不加點潤。命學士智越。往石城寺掃灑。于彼佛前命終。施床東壁面向西方。稱阿彌陀佛波若觀音。又遣多然香火。索三衣缽杖。以近身自余道具。分為二分。一奉彌勒。一擬羯磨。有欲進藥者。答曰。藥能遣病。留殘年乎。病不與身合。藥何所遣。年不與心合。藥何所留。智晞往曰。復何所聞觀心論內復何所道。紛紜醫藥累擾於他。又請進齋飯。答曰。非但步影而為齋也。能無觀無緣即真齋矣。吾生勞毒器死悅休歸。世相如是不足多嘆。又出所制凈名疏並犀角如意蓮華香爐。與晉王別遺書七紙。文極該綜詞辨風標。屬以大法。末乃手註疏曰。如意香爐是大王者。還用仰別。使永佈德香長保如意也。便令唱法華經題。顗贊引曰。法門父母慧解由生。本跡彌大微妙難測。輟斤絕弦於今日矣。又聽無量壽竟。仍贊曰。四十二愿莊嚴凈土。華池寶樹易往無人云云。又索香湯漱口。說十如四不生十法界三觀四教四無量六度等。有問其位者。答曰汝等懶種善根。問他功德如盲問乳蹶者訪路云云。吾不領眾必凈六根。為他損己。只是五品內位耳。吾諸師友從觀音勢至皆來
迎我。波羅提木叉是汝宗仰。四種三昧是汝明導。又敕維那。人命將終。聞鐘磬聲增其正念。唯長唯久氣盡為期。云何身冷方復響磬。世間哭泣著服皆不應作。且各默然。吾將去矣。言已端坐如定而卒于天臺山大石像前。春秋六十有七。即開皇十七年十一月二十二日也。滅后依有遺教而殮焉。至仁壽末年已前。忽振錫披衣猶如平昔。凡經七現重降山寺一還佛壟。語弟子曰。案行故業。各安隱耶。舉眾皆見悲敬言問。良久而隱。自顗降靈龍象育神江漢。憑積善而託生。資德本而化世。身過七尺目佩異光。解統釋門行開僧位。往還山世不染俗塵。屢感幽祥殆非可測。初帝于蕃日。遣信入山迎之。因散什物標域寺院。殿堂廚宇以為圖樣。告弟子曰。此非小緣所能締構。當有皇太子為吾造寺。可依此作。汝等見之。後果如言。事見別傳。往居臨海。民以滬魚為業。𦌘網相連四百餘里。江滬溪梁六十餘所。顗惻隱觀心彼此相害。勸舍罪業教化福緣。所得金帛乃成山聚。即以買斯海曲。為放生之池。又遣沙門慧拔。表聞于上。陳宣下敕。嚴禁此池不得采捕。國為立碑。詔國子祭酒徐孝克為文樹于海濱。詞甚悲楚。覽者不解墮淚。時還佛壟如常習定。忽有黃雀滿空翱翔相慶。鳴呼山寺三日乃散。顗曰。此乃魚來報吾恩也。至今貞觀猶
【現代漢語翻譯】 現代漢語譯本： 迎接我（圓寂）。《波羅提木叉》（Pratimoksha，戒經）是你們宗奉的準則，四種三昧（samadhi，禪定）是你們的明確引導。',又命令維那（Vina，寺院中的職務，負責維持秩序），人命將終時，聽到鐘磬的聲音能增加其正念。只要還有一口氣，就一直敲下去。為什麼身體都涼了才響磬呢？世俗間的哭泣、穿喪服等行為都不應該做。大家都保持沉默。我將要離開了。'說完，他端坐如入定般，在天臺山大石像前圓寂。享年六十七歲，即開皇十七年十一月二十二日。圓寂后，按照遺囑入殮。到仁壽末年之前，忽然拄著錫杖，披著袈裟，就像平時一樣。總共顯現了七次，重新降臨山寺，一次回到佛壟。告訴弟子們說：'巡視舊業，大家都安穩嗎？'眾人看見，都悲傷敬佩地問候。良久之後就隱去了。智顗（Zhiyi）降靈，龍象（比喻高僧）育神，在江漢一帶，憑藉積累的善行而託生，依靠德行的根本而化世。身高超過七尺，眼睛閃耀著奇異的光芒。他精通佛教教義，開創了僧人的地位。往來於山林和世俗之間，不沾染世俗的塵埃。屢次感應到神秘的祥瑞，實在難以測度。當初，隋文帝還在藩國的時候，派遣使者入山迎接他。於是散發什物，標定寺院的範圍，將殿堂、廚房、房屋等畫成圖樣。告訴弟子們說：'這不是小的因緣所能締造的。當有皇太子為我建造寺廟。可以按照這個圖樣來建造。你們會看到的。'後來果然應驗了。這件事記載在別的傳記中。他曾經居住在臨海，當地百姓以捕撈滬魚為業，漁網相連四百多里，江滬溪梁有六十多處。智顗（Zhiyi）憐憫他們互相殘害，勸他們捨棄罪業，教化他們行善積福。得到的金錢布帛堆積如山，就用來買下這片海邊土地，作為放生池。又派遣沙門慧拔，上表奏聞朝廷。陳宣帝下詔，嚴禁在此池中捕撈。國家為此立碑，詔令國子祭酒徐孝克撰寫碑文，樹立在海邊。碑文非常悲傷悽楚，閱讀的人無不落淚。當時他回到佛壟，像往常一樣習禪入定。忽然有黃雀滿空飛翔，互相慶賀，在山寺鳴叫了三天後才散去。智顗（Zhiyi）說：'這是魚來報答我的恩情啊。'直到貞觀年間仍然如此。
【English Translation】 English version: Welcome me (to Nirvana). The 'Pratimoksha' (戒經, code of monastic rules) is what you should revere, and the four 'samadhis' (三昧, states of meditative consciousness) are your clear guidance. He further instructed the 'Vina' (維那, a monastic office responsible for maintaining order): 'When a person is about to die, the sound of bells and chimes should increase their mindfulness. Continue as long as there is breath.' Why sound the chimes only when the body is already cold? Worldly weeping and wearing mourning clothes are inappropriate. Everyone should remain silent. I am about to depart.' Having spoken, he sat upright as if in meditation and passed away in front of the large stone statue on Mount Tiantai. He was sixty-seven years old, on the twenty-second day of the eleventh month of the seventeenth year of the Kaihuang era. After his passing, he was entombed according to his will. Before the end of the Renshou era, he suddenly appeared with his staff and robe, just as he used to be. He appeared seven times in total, descending again to the mountain temple and once returning to the Buddha's mound. He told his disciples, 'Inspecting the old affairs, are you all at peace?' The assembly, seeing him, asked questions with sorrow and reverence. After a long while, he disappeared. Zhiyi's (智顗) spirit descended, and a 'dragon elephant' (龍象, metaphor for a great monk) nurtured the divine, being born in the Jianghan area, relying on accumulated good deeds, and transforming the world through the root of virtue. He was over seven feet tall, with eyes that shone with extraordinary light. He was proficient in Buddhist teachings and established the position of monks. Traveling between the mountains and the world, he was not tainted by worldly dust. He repeatedly sensed mysterious auspicious signs, which were truly immeasurable. Initially, when Emperor Wen of Sui was still a vassal, he sent messengers into the mountains to welcome him. Thereupon, he distributed items and marked the boundaries of the temple, drawing diagrams of the halls, kitchens, and houses. He told his disciples, 'This cannot be accomplished by small causes. There will be a crown prince to build a temple for me. You can build it according to this diagram. You will see it.' Later, it came to pass as he said. This matter is recorded in another biography. He once resided in Linhai, where the people made their living by catching 'Hu' fish (滬魚). The fishing nets were connected for over four hundred 'li' (里, a unit of distance), and there were over sixty rivers and streams. Zhiyi (智顗), feeling compassion for their mutual harm, advised them to abandon sinful deeds and taught them to cultivate blessings. The gold and silk obtained piled up like a mountain, and he used it to buy this coastal land as a release pond. He also sent the 'Shramana' (沙門, monk) Huiba to submit a memorial to the court. Emperor Xuan of Chen issued an edict strictly prohibiting fishing in this pond. The state erected a stele for this purpose, and ordered Xu Xiaoke, the 'Libationer of the State Academy' (國子祭酒), to write the inscription, which was erected on the coast. The words were very sad and moving, and those who read it could not help but shed tears. At that time, he returned to the Buddha's mound and practiced meditation as usual. Suddenly, yellow sparrows filled the sky, soaring and celebrating, chirping in the mountain temple for three days before dispersing. Zhiyi (智顗) said, 'These are the fish coming to repay my kindness.' This remains so even in the Zhenguan era.
無敢犯。下敕禁之猶同陳世。此慈濟博大仁惠難加。又居山有蕈觸樹皆垂。隨采隨出供僧常調。顗若他涉蕈即不生。因斯以談。誠道感矣。所著法華疏止觀門修禪法等。各數十卷。又著凈名疏至佛道品。有三十七卷。皆出口成章。侍人抄略。而自不畜一字。自余隨事流捲不可殫言。皆幽指爽徹摛思開天。煬帝奉以周旋。重猶符命。及臨大寶便藏諸麟閣。所以聲光溢於宇宙。威相被于當今矣。而枯骸特立端坐如生。瘞以石門關以金鑰。所有事由一關別敕。每年諱日帝必廢朝。預遣中使就山設供。尚書令楊素。性度虛簡事必臨信。乃陳其意。云何枯骨特坐如生。敕授以戶鑰令自尋視。既如前告得信而歸。顗東西垂範化通萬里。所造大寺三十五所。手度僧眾四千餘人。寫經一十五藏。金檀畫像十萬許軀。五十餘州道俗受菩薩戒者。不可稱紀。傳業學士三十二人。習禪學士散流江漢。莫限其數。沙門灌頂侍奉多年。歷其景行可二十餘紙。又終南山龍田寺沙門法琳。夙預宗門觀傳戒法。以德音遽遠拱木俄森。為之行傳廣流於世。隋煬末歲巡幸江都。夢感智者言及遺寄。帝自製碑。文極宏麗。未及鐫勒。值亂便失。
釋曇崇。姓孟氏。咸陽人。生知正見幼解信奉。七歲入道。博誦法言。勤注無絕。后循聽講肆雄辯無前。乃以
【現代漢語翻譯】 現代漢語譯本： 無人敢冒犯他的教規。即使下達敕令禁止，也如同陳朝時期一樣無效。他的慈悲濟世、博大仁愛難以言表。又因為他居住在山中，蕈類接觸到樹木都會垂下。採摘的蕈類源源不斷，用來供養僧眾，從不間斷。如果智顗沒有親自採摘，蕈類就不會生長。因此可以推斷，這是他誠心修道的感應。他所著的《法華疏》、《止觀門》、《修禪法》等，各有數十卷。又著《凈名疏》至《佛道品》，有三十七卷。這些都是他口述成章，由侍從抄錄，而他自己不留一字。至於其他隨事而作的篇章，更是數不勝數。這些都深刻地揭示了幽深的道理，文思如天馬行空。隋煬帝對他非常敬重，他的話語如同符命一般重要。等到煬帝登基后，便將智顗的著作收藏在麟閣。因此，智顗的聲名光輝遍及宇宙，威嚴的相貌影響著當今。而他枯槁的遺骸卻能端坐如生，被安葬在石門，用金鎖鎖住。所有相關事宜都由一道關卡一道敕令分別管理。每年智顗的忌日，皇帝必定停止朝會，預先派遣中使到山中設供。尚書令楊素，性格虛懷若谷，事必親臨。他於是陳述自己的疑問，說：『為什麼枯骨能夠端坐如生？』皇帝便授予他門上的鑰匙，讓他親自去檢視。楊素檢視后，正如之前所說的那樣，於是相信了並回去稟報。智顗的教化東西垂範，影響遍及萬里。他所建造的大寺有三十五所，親自剃度出家的僧眾有四千多人。抄寫的經書有一十五藏，用金檀木製作的畫像有十萬多軀。五十多個州的道俗接受菩薩戒的人，數不勝數。傳承他事業的學士有三十二人，學習禪法的學士散佈在江漢一帶，無法計算其數量。沙門灌頂侍奉智顗多年，記錄他的事蹟有二十多張紙。又有終南山龍田寺的沙門法琳，很早就參與宗門，觀察傳戒之法。因為智顗的德音傳揚四方，拱木突然變得茂盛。法琳為智顗撰寫傳記，廣泛流傳於世。隋煬帝末年巡幸江都，夢中感應到智者，並提及遺囑。煬帝親自撰寫碑文，文辭極其宏偉華麗。但還沒來得及雕刻，就遭遇戰亂而遺失了。
釋曇崇，姓孟，是咸陽人。他生來就具有正確的見解，從小就理解並信奉佛法。七歲時出家，廣泛誦讀佛經，勤奮地註釋，從不間斷。後來他四處聽講，辯才無礙。於是他...
【English Translation】 English version: No one dared to violate his precepts. Even imperial edicts forbidding it were as ineffective as in the Chen dynasty. His compassion and generosity were immeasurable. Moreover, because he lived in the mountains, mushrooms would droop when they touched the trees. The mushrooms that were picked were continuously available to support the monks, never ceasing. If Zhiyi (智顗) [name of a monk] did not personally pick them, the mushrooms would not grow. From this, it can be inferred that it was a response to his sincere cultivation. The Fa Hua Shu (法華疏) [Commentary on the Lotus Sutra], Zhi Guan Men (止觀門) [The Gate of Serenity and Insight], Xiu Chan Fa (修禪法) [Methods of Practicing Dhyana] and other works that he authored each consisted of dozens of volumes. He also wrote the Jing Ming Shu (淨名疏) [Commentary on the Vimalakirti Sutra] up to the Buddha Path chapter, which consisted of thirty-seven volumes. These were all composed orally and recorded by attendants, but he himself did not keep a single word. As for other chapters written on various occasions, they were countless. These all profoundly revealed the deep principles, and his thoughts were like heavenly horses soaring through the sky. Emperor Yang of the Sui dynasty greatly respected him, and his words were as important as talismans. When Emperor Yang ascended the throne, he stored Zhiyi's works in the Lingge Pavilion. Therefore, Zhiyi's fame and glory spread throughout the universe, and his majestic appearance influenced the present day. And his withered remains were able to sit upright as if alive, and were buried in Shimen, locked with a golden key. All related matters were managed separately by a checkpoint and an imperial edict. Every year on Zhiyi's death anniversary, the emperor would suspend court sessions and send envoys to the mountain in advance to set up offerings. Yang Su (楊素) [name of a person], the Minister of Works, was humble and always personally attended to matters. He then stated his question, saying, 'Why can withered bones sit upright as if alive?' The emperor then granted him the key to the door, allowing him to personally inspect it. After inspecting it, Yang Su found it to be as previously stated, so he believed it and returned to report. Zhiyi's teachings spread east and west, influencing tens of thousands of miles. The great temples he built numbered thirty-five, and he personally ordained more than four thousand monks. The copied scriptures numbered fifteen collections, and the images made of gold sandalwood numbered more than one hundred thousand. The number of Daoists and laity in more than fifty prefectures who received the Bodhisattva precepts was countless. There were thirty-two scholars who inherited his work, and countless scholars who studied Chan Buddhism scattered throughout the Jianghan area. The monk Guanding (灌頂) [name of a monk] served Zhiyi for many years, recording his deeds on more than twenty sheets of paper. Furthermore, the monk Falin (法琳) [name of a monk] of Longtian Temple on Zhongnan Mountain participated in the sect early on, observing the precepts. Because Zhiyi's virtuous voice spread in all directions, the arched trees suddenly became lush. Falin wrote a biography for Zhiyi, which was widely circulated in the world. In the final years of Emperor Yang of the Sui dynasty, he toured Jiangdu and had a dream in which he sensed Zhiyi and mentioned his will. Emperor Yang personally wrote the inscription, and the words were extremely magnificent and beautiful. But before it could be engraved, it was lost due to the war.
釋曇崇，姓孟，是咸陽人。He was born with correct views and understood and believed in Buddhism from a young age. He became a monk at the age of seven, widely reciting Buddhist scriptures and diligently annotating them without interruption. Later, he listened to lectures everywhere, and his eloquence was unmatched. So he...
慧燈欲全本資攝念。聖果將克必固定想。因從開禪師而從依止。逮乎受戒志逾清厲。遂學僧祇十有餘遍。依而講解。聽徒三百。京輔律要此而為宗。后弊于言說更崇前觀。額上鼻端是所存想。山間樹下為其居處。既而光明內發。色相外除。形木若枯心灰猶死。偏精六行冠達五門。開公處眾稱為第一。遂得同學齊敬。又號為無上士也。及師亡遺囑令攝后徒。於時五眾二百餘人依崇習靜。聲馳隴塞化滿關河。尋路追風千里相屬。填門盈室坐誨門人。或初修不凈。或終學人空。念彼慈悲弘斯正則。周武皇帝特所欽承。乃下敕云。崇禪師德行無玷精悟獨絕。所預學徒未聞有犯。當是尊以德義。故則眾絕形清。可為周國三藏年任陟岵寺主。即從而教導。僧尼有序響名稱焉。每為僧職滯蹤。未許游涉乃假以他緣遂蒙放免。末遺法淪蕩便從流俗。外順王威內持道素。又授金紫光祿等銜。並不依就。雖沉厄運無廢利人。大象之初皇隋肇命。法炬還照。即預百二十僧。敕住興善。尋復別敕令宰寺任。重勤辭遜又不受之。而道冠僧群。王公戒范。昔以佛法頹毀。私愿早隆。謹造一寺用光末法。因以奏上。帝乃立九寺以副崇愿。皆國家供給終於文世。高唐公素稟行門偏所歸信。遂割宅為寺引眾居之。敕以虛靜所歸禪徒有譽。賜額可為清禪。今
【現代漢語翻譯】 現代漢語譯本：慧燈（Hui Deng，人名）想要完全繼承資攝（Zi She，人名）的禪法，認為要達到聖果必須專注于禪定。他跟隨開禪師（Kai Chanshi，人名）開始學習禪法，並依止他，受戒后更加堅定自己的志向。於是他學習《僧祇律》（Sengqi Lu，佛教戒律）十多遍，並根據它進行講解，聽講的僧人有三百多人。京城一帶學習律宗的人都以他為宗師。後來他認為言語表達有侷限，更加崇尚之前的觀想修行。他專注于觀想額頭和鼻尖，以山間樹下為居所。不久之後，光明從內心生髮，外在的色相消失。他的形體像枯木一樣，內心像死灰一樣。他精通六行觀，通達五門禪法。開禪師在眾人面前稱讚他是第一。因此得到同學們的尊敬，又被稱為無上士。開禪師去世后，遺囑慧燈帶領他的弟子。當時有二百多僧尼依止他修行禪定。他的名聲傳遍隴西和塞北，教化遍及關中和黃河一帶。人們不遠千里前來追隨他，擠滿了他的住所，他坐著教誨門人。有人剛開始修習不凈觀，有人最終學習人空觀。他慈悲地弘揚正法。周武帝（Zhou Wudi，皇帝名）特別欽佩他，於是下詔說：『崇禪師（Chong Chanshi，人名）的德行沒有瑕疵，對佛法的領悟非常透徹。他所教導的學徒沒有聽說有任何過錯。他一定是憑藉德行和道義來教導眾人，所以眾人才能清心寡慾。可以讓他擔任周國的三藏法師，並擔任陟岵寺（Zhihu Si，寺廟名）的住持。』於是慧燈就按照詔令教導僧尼，使僧尼的修行井然有序，他的名聲也因此更加顯赫。他常常因為僧職的事務而耽誤行程，不能自由遊歷，於是就找其他理由來推辭，才得以被免除職務。後來佛法衰落，他就隨順世俗，表面上順從王室的威嚴，內心卻堅持修道。朝廷又授予他金紫光祿大夫等官銜，他都沒有接受。雖然身處困境，但他仍然沒有停止利益眾生。大象年間，隋朝建立，佛法再次興盛。慧燈被選入一百二十名僧人中，奉詔住在興善寺（Xingshan Si，寺廟名）。不久之後，又奉詔讓他擔任寺廟的住持，他多次推辭，都沒有接受。但他的道行在僧人中是最高的，是王公貴族的行為典範。過去他因為佛法衰敗而感到痛心，早就發願要建造一座寺廟來弘揚末法時代的佛法。於是他上奏皇帝。皇帝於是建立了九座寺廟來實現慧燈的願望，都由國家供給，直到文帝時期。高唐公（Gaotang Gong，爵位名）一向信奉修行，特別歸信慧燈。於是他把自己的住宅捐獻出來作為寺廟，讓僧人居住。皇帝因為慧燈的虛靜修行和所教導的禪徒的名聲，賜予寺廟匾額，命名為清禪寺（Qingchan Si，寺廟名）。現在…… English version: Hui Deng (name of a person), desiring to fully inherit the Chan teachings of Zi She (name of a person), believed that achieving the sacred fruit required focusing on meditation. He began studying Chan with Chan Master Kai (name of a person) and relied on him. After receiving the precepts, he became even more determined in his aspirations. Therefore, he studied the Sengqi Lu (Sengqi Vinaya, Buddhist precepts) more than ten times and lectured based on it, with over three hundred monks listening. Those in the capital area who studied the Vinaya School regarded him as their master. Later, he felt that verbal expression had limitations and became more devoted to his previous practice of contemplation. He focused on contemplating the forehead and the tip of the nose, taking the mountains and trees as his dwelling. Soon after, light arose from within, and external appearances vanished. His body was like withered wood, and his mind was like dead ashes. He was proficient in the Six Practices and mastered the Five Gates of Chan. Chan Master Kai praised him as the foremost among the assembly. Therefore, he received the respect of his fellow students and was also known as the Supreme Man. After Chan Master Kai passed away, he left instructions for Hui Deng to lead his disciples. At that time, more than two hundred monks and nuns relied on him to practice meditation. His reputation spread throughout Longxi and the northern borders, and his teachings reached the Guanzhong and Yellow River areas. People came from afar to follow him, filling his residence. He sat and taught his disciples. Some were just beginning to practice the Impurity Contemplation, while others were ultimately learning the Emptiness of Self Contemplation. He compassionately propagated the Dharma. Emperor Zhou Wu (name of an emperor) especially admired him and issued an edict saying: 'Chan Master Chong's (name of a person) conduct is flawless, and his understanding of the Dharma is extremely thorough. Among the disciples he has taught, there has been no report of any wrongdoing. He must be teaching the people with virtue and righteousness, so the people can be pure and desireless. He can serve as the Tripitaka Master of the Zhou Dynasty and as the abbot of Zhihu Temple (name of a temple).' Therefore, Hui Deng taught the monks and nuns according to the edict, bringing order to their practice, and his reputation became even more prominent. He was often delayed by the affairs of the monastic office and could not travel freely, so he found other reasons to decline, and was thus relieved of his duties. Later, when the Dharma declined, he followed the customs of the world, outwardly complying with the authority of the royal family, but inwardly adhering to the path of cultivation. The court also granted him titles such as Grand Master of Gold and Purple, which he did not accept. Although he was in adversity, he did not stop benefiting sentient beings. During the Daxiang era, the Sui Dynasty was established, and the Dharma flourished again. Hui Deng was selected among one hundred and twenty monks and was ordered to reside in Xingshan Temple (name of a temple). Soon after, he was again ordered to serve as the abbot of the temple, but he repeatedly declined. However, his conduct was the highest among the monks, and he was a model of behavior for princes and nobles. In the past, he was saddened by the decline of the Dharma and had long vowed to build a temple to promote the Dharma in the degenerate age. Therefore, he submitted a memorial to the emperor. The emperor then established nine temples to fulfill Hui Deng's wish, all of which were provided by the state until the time of Emperor Wen. Duke Gaotang (name of a noble title) had always believed in cultivation and especially relied on Hui Deng. Therefore, he donated his residence as a temple for the monks to live in. Because of Hui Deng's practice of tranquility and the reputation of the Chan disciples he taught, the emperor bestowed a plaque on the temple, naming it Qingchan Temple (name of a temple). Now...
【English Translation】 Hui Deng (name of a person) wanted to fully inherit Zi She's (name of a person) Chan teachings, believing that achieving the sacred fruit required focusing on fixed contemplation. He began studying Chan with Chan Master Kai (name of a person) and relied on him. After receiving the precepts, his aspiration became even clearer and stronger. He then studied the Sengqi Vinaya (Sengqi Lu, Buddhist monastic code) more than ten times, explaining it based on his understanding, with over three hundred listeners. The essentials of the Vinaya School in the capital region took him as their master. Later, feeling limited by verbal explanations, he further revered the earlier contemplation practices. He focused his contemplation on the space between his eyebrows and the tip of his nose, dwelling among mountains and trees. Soon, inner light arose, and external appearances dissolved. His form was like withered wood, and his mind like dead ashes. He was exceptionally skilled in the Six Practices and mastered the Five Gates. Chan Master Kai publicly praised him as the foremost. Consequently, he gained the respect of his fellow practitioners and was also known as the Supreme Man. Upon the death of his master, he was entrusted with leading the disciples. At that time, over two hundred monks and nuns relied on him for quiet practice. His reputation spread far and wide, and his teachings filled the Guanzhong and Yellow River regions. People sought him out from thousands of miles away, filling his residence as he taught his disciples. Some were beginners in the Impurity Contemplation, while others were advanced students of the Emptiness of Self. He compassionately promoted the correct Dharma. Emperor Zhou Wu (name of an emperor) especially admired him and issued an edict saying, 'Chan Master Chong's (name of a person) virtue is flawless, and his understanding is uniquely profound. Among his students, there has been no report of any transgression. He must be guiding them with virtue and righteousness, thus purifying their minds and freeing them from desires. He can be appointed as the Tripitaka Master of the Zhou Dynasty and the abbot of Zhihu Temple (name of a temple).' He then taught the monks and nuns accordingly, bringing order to their practice, and his reputation grew. He was often delayed by monastic duties, preventing him from traveling freely, so he used other excuses to gain release. Later, when the Dharma declined, he outwardly conformed to worldly customs, while inwardly maintaining his spiritual practice. He was also offered titles such as Gold Purple Light祿大夫, which he declined. Though facing adversity, he did not cease to benefit others. At the beginning of the Daxiang era, when the Sui Dynasty was established, the light of the Dharma shone again. He was selected among one hundred and twenty monks and ordered to reside at Xingshan Temple (name of a temple). Soon after, he was again ordered to manage the temple, but he repeatedly declined. Yet, his virtue surpassed the monastic community, and he was a model for royalty and nobles. Having long lamented the decline of the Buddha Dharma, he privately vowed to build a temple to illuminate the Dharma in the degenerate age. He submitted a memorial to the emperor, who then established nine temples to fulfill Chong's wish, all supported by the state until the time of Emperor Wen. Duke Gaotang (name of a noble title), who had always been inclined towards practice, especially placed his faith in him. He donated his residence as a temple, inviting the community to reside there. The emperor, recognizing the reputation of the Chan practitioners who sought refuge in quietude, bestowed the name Qingchan Temple (name of a temple). Now...
之清明門內寺是也。隋氏晉王欽敬禪林。降威為寺檀越。前後送戶七十有餘。水硙及碾。上下六具永充基業。傳利於今。天子昔所承名。今親正業。開皇之初敕送絹一萬四千疋布五千端綿一千屯綾二百疋錦二十張五色上米前後千石。皇后又下令送錢五十貫氈五十領剃刀五十具。崇福感於今愿。流於后望。建浮圖一區。用酬國俸。帝聞大悅。內送舍利六粒。以同弘業。於時釋教初開。圖像全闕。崇興此塔深會帝心。敕為追匠杜崇。令其繕績。料錢三千餘貫計。磚八十萬。帝以功業引費。恐有匱竭。又送身所著衣及皇后所服者總一千三百對。以助隨喜。開皇十一年。晉王鎮總楊越。為造露盤並諸莊飾。十四年內方始成就。舉高一十一級。竦耀太虛。京邑稱最。爾後䞋遺相接。眾具繁委。王又造佛堂僧院。並送五行排程。種植樹林等事。並委僧眾。監檢助成。崇既令重當朝。往還無壅。宮合之禁門籍未安。須有所論執錫便進。時處大內為述凈業。文帝禮接自稱師兒。獻后延德又稱師女。及在於本寺則敕令載馳。問以起居。無晨不至。自所獲外利盡施伽藍。緣身資蓄衣缽而已。開皇十四年十月三十日。遷化寺房。春秋八十矣。皇情哀慘下敕葬焉。所須喪事有司供給。皁白弟子五千餘人。送於終南至相寺之右。為建白塔。勒銘存
【現代漢語翻譯】 現代漢語譯本 之清明門內寺就是指這裡。隋朝的晉王非常尊敬禪林，以皇帝的威嚴作為寺院的檀越（Dān yuè，施主），前後捐贈了七十多戶人家，以及水磨和石碾各六套，作為寺院永久的產業，這份恩澤流傳至今。當今天子過去所承襲的名號，如今已親自處理政務。開皇初年，皇帝下令送來絹一萬四千匹，布五千端，綿一千屯（Dūn，計量單位），綾二百匹，錦二十張，五色上等米前後共一千石。皇后也下令送來錢五十貫，氈五十領，剃刀五十把。這是爲了報答崇（Chóng，人名，下同）的恩德，並希望這份福報能夠流傳後世。因此建造一座佛塔，用來報答國家的俸祿。皇帝聽后非常高興，親自送來六粒舍利（Shè lì，佛教聖物），以共同弘揚佛法。當時佛教剛剛興起，佛像還很缺乏。崇興建這座塔，深合皇帝的心意，於是下令追回工匠杜崇，讓他負責修繕。預計花費錢三千多貫，磚八十萬塊。皇帝考慮到工程浩大，恐怕會有不足，又送來自己和皇后穿過的衣服，總共一千三百對，以示隨喜（Suí xǐ，隨喜功德）。開皇十一年，晉王鎮守楊越（Yáng Yuè，地名），為佛塔建造了露盤（Lù pán，塔頂的裝飾）以及各種裝飾。開皇十四年，佛塔終於建成，高十一級，聳立在太空中，是京城最高的建築。此後，人們的捐贈絡繹不絕，各種物品堆積如山。晉王又建造了佛堂和僧院，並安排了五行排程，種植樹林等事宜，都委託僧眾監督完成。崇因此受到朝廷的重視，往來沒有阻礙。即使是宮廷禁地，只要他拿著錫杖（Xī zhàng，僧人所持的法器）就可以進入。他經常在大內為文帝講述凈業（Jìng yè，清凈的行業）。文帝對他非常尊敬，自稱是他的『師兒』（Shī ér，弟子），獻后（Xiàn hòu，皇后）也稱他為『師女』（Shī nǚ，女弟子）。每當他在寺院時，皇帝就派人快馬加鞭地去問候他的起居，每天早上都如此。他將自己獲得的所有額外收入都捐給了寺院，只留下維持生活的衣物和缽盂（Bō yú，僧人所用的食器）。開皇十四年十月三十日，崇在寺院的房間里圓寂，享年八十歲。皇帝非常悲痛，下令安葬他，喪葬所需的一切都由有關部門供給。五千多名僧俗弟子將他送到終南山至相寺的右側，為他建造了一座白塔，並刻上銘文以紀念他。
【English Translation】 English version This refers to the temple within the Qingming Gate. During the Sui Dynasty, Prince Jin deeply revered the Sangha, and with imperial authority, became the temple's 'Danyue' (Dān yuè, benefactor), donating over seventy households, along with six sets each of water mills and grindstones, as permanent assets for the temple, a legacy that continues to this day. The current Emperor, who once held a different title, now personally manages state affairs. In the early years of the Kaihuang era, he ordered the donation of 14,000 bolts of silk, 5,000 rolls of cloth, 1,000 'tun' (Dūn, a unit of measurement) of cotton, 200 bolts of damask, 20 sheets of brocade, and 1,000 'shi' (Shí, a unit of measurement) of top-quality five-colored rice. The Empress also ordered the donation of 50 strings of cash, 50 felt blankets, and 50 razors. This was to repay the kindness of Chong (Chóng, a personal name, same below) and to hope that this merit would be passed on to future generations. Therefore, a pagoda was built to repay the country's stipend. The Emperor was delighted upon hearing this and personally sent six 'sarira' (Shè lì, Buddhist relics) to jointly propagate the Dharma. At that time, Buddhism was just beginning to flourish, and images of the Buddha were scarce. Chong's construction of this pagoda deeply resonated with the Emperor, so he ordered the recall of the artisan Du Chong, tasking him with its renovation. The estimated cost was over 3,000 strings of cash and 800,000 bricks. The Emperor, considering the magnitude of the project and fearing potential shortages, also sent a total of 1,300 pairs of clothing worn by himself and the Empress to express his 'suixi' (Suí xǐ, rejoicing in merit). In the eleventh year of the Kaihuang era, Prince Jin, who was in charge of Yangyue (Yáng Yuè, a place name), built a 'lupan' (Lù pán, a decorative structure on top of a pagoda) and various decorations for the pagoda. In the fourteenth year of the Kaihuang era, the pagoda was finally completed, standing eleven stories high and towering in the sky, the tallest structure in the capital. Thereafter, donations poured in continuously, and various items piled up like mountains. Prince Jin also built a Buddha hall and monks' quarters, and arranged for the management of the five elements, planting trees, and other matters, all entrusted to the monks for supervision and completion. Chong was therefore highly regarded by the court, and his travels were unimpeded. Even within the forbidden grounds of the palace, he could enter with his 'khakkhara' (Xī zhàng, a Buddhist monk's staff). He often lectured Emperor Wen on 'pure karma' (Jìng yè, pure actions) within the palace. Emperor Wen greatly respected him, referring to himself as his 'shier' (Shī ér, disciple), and Empress Xian (Xiàn hòu, the Empress) also called him 'shinu' (Shī nǚ, female disciple). Whenever he was at the temple, the Emperor would send messengers on horseback to inquire about his well-being, every morning without fail. He donated all his extra income to the temple, keeping only the clothing and 'bowl' (Bō yú, a monk's eating utensil) necessary for his livelihood. On the thirtieth day of the tenth month of the fourteenth year of the Kaihuang era, Chong passed away in his room at the temple, at the age of eighty. The Emperor was deeply saddened and ordered his burial, with all funeral expenses to be provided by the relevant departments. Over five thousand monastic and lay disciples escorted him to the right side of Zhixiang Temple in Zhongnan Mountain, where a white pagoda was built for him, and an inscription was engraved to commemorate him.
今。初崇未終七日。寺內幡竿無故自折。門外汲井忽爾便枯。眾怪其由也。及至晦夜。崇遺告曰。吾有去處今須付囑。即以衣資施於三寶。及至后夜覺有異相。就而觀之方知氣絕。無疾而逝。形色如生。因以奏聞。莫不懷慟。
釋慧越。嶺南人。住羅浮山中。聚眾業禪。有聞南越。性多泛愛慈救蒼生。棲頓幽阻虎豹無擾。曾有群獸來前。因為說法。虎遂以頭枕膝。越便捋其須面。情無所畏。眾咸睹之以為異倫也。化行五嶺聲流三楚。隋煬在蕃搜選英異。開皇末年。遣舍人王延壽。往召追入晉府慧日道場。並隨王至京在所通化。末還楊州。路中感疾而卒。停屍船上。有若生焉。夜見焰光從足而出入于頂上。還從頂出而從足入。竟夕不斷。道俗殊嘆未曾有也。王教歸葬本山。以旌誠敬。
釋慧實。俗姓許氏。潁川人。少出家。志敦幽尚遍履名山。梁末游步天臺綜習禪業。入房閉戶。出即蕩門。衣缽隨身惟留牀蓆。寔輕清之丈夫也。陳祚伊始負錫龍盤。絕跡人世五十餘年。貴尚頭陀恒居宴默。自少及終脅不親物。雖形衰年積。而精節之志。老而彌厲。以仁壽四年八月二十三日。遷於蔣州履道寺之房。春秋九十有六。遺旨令尸陀北嶺。后收窆于山南。奉造三層磚塔。就而紀德。
釋僧善。姓席氏。絳郡正平
【現代漢語翻譯】 現代漢語譯本：現在，初崇去世未滿七日，寺廟內的幡竿無緣無故地自行折斷，門外的水井也突然乾涸，眾人都奇怪是什麼原因。到了晦暗的夜晚，初崇留下遺言說：『我將要去一個地方，現在需要囑託後事。』隨即把衣物和財物捐獻給三寶（佛、法、僧）。到了後半夜，人們覺得有異常的景象，走近觀看才知道他已經斷氣，無疾而終，容貌神色如同活著一般。於是上奏朝廷，沒有誰不感到悲痛。 釋慧越（一位僧人的名字）。是嶺南人，住在羅浮山中，聚集眾人修習禪定。他慈悲救助百姓的事蹟傳遍南越。他居住在偏僻的地方，虎豹都不侵擾。曾經有一群野獸來到他面前，他為它們說法，老虎就用頭枕在他的膝蓋上，慧越便撫摸老虎的鬍鬚和麵部，神情毫無畏懼。眾人都親眼看到，認為他與衆不同。他的教化傳遍五嶺，聲名遠揚三楚。隋煬帝（隋朝的第二位皇帝）在藩地時，搜尋有才能和與衆不同的人，開皇末年，派遣舍人王延壽，前去召請慧越到晉王府的慧日道場。慧越跟隨王延壽到達京城，在各地弘揚佛法。後來返回楊州，在途中染病去世，屍體停放在船上，如同活著一般。夜裡人們看見火焰從他的腳底冒出，進入頭頂，又從頭頂冒出，進入腳底，整夜不斷。僧人和俗人都驚歎，認為這是前所未有的事情。王教令將他安葬在本山，以此來表彰他的真誠和敬意。 釋慧實（一位僧人的名字），俗姓許，是潁川人。他從小出家，立志隱居修行，遍游名山。梁朝末年，他遊歷天臺山，全面學習禪定。他進入房間就閉門不出，出來就掃蕩門戶，衣缽隨身攜帶，只留下床鋪。慧實是一位輕身清修的丈夫。陳朝建立之初，他拄著錫杖來到龍盤，斷絕與人世的交往五十多年。他崇尚頭陀苦行，一直居住在安靜的地方。從年輕到去世，身體沒有接觸過柔軟的物品。雖然形體衰老，年歲增長，但是他精進節儉的志向，越老越堅定。在仁壽四年八月二十三日，他在蔣州履道寺的房間里去世，享年九十六歲。遺囑命令將屍體放在北嶺的尸陀林（停放屍體的地方），後來收殮安葬在山南，建造了一座三層磚塔，用來紀念他的功德。 釋僧善（一位僧人的名字），姓席，是絳郡正平
【English Translation】 English version: Now, less than seven days after Chu Chong's death, the banner pole inside the temple broke by itself for no reason, and the well outside the gate suddenly dried up. Everyone wondered what the reason was. When the dark night arrived, Chu Chong left a last testament saying, 'I am going to a place and now need to entrust my affairs.' Then he donated his clothes and belongings to the Three Jewels (Buddha, Dharma, Sangha). In the latter half of the night, people felt that there was an unusual sight. When they went to look, they realized that he had passed away, dying without illness, his appearance as if he were still alive. So they reported it to the court, and no one did not feel grief. Shi Huiyue (name of a monk) was from Lingnan and lived in Mount Luofu, gathering people to practice meditation. His deeds of compassionately saving the people spread throughout Nan Yue. He lived in remote places, and tigers and leopards did not disturb him. Once, a group of beasts came before him, and he preached to them. The tiger then rested its head on his lap, and Huiyue stroked the tiger's whiskers and face, his expression without fear. Everyone saw it with their own eyes and thought he was extraordinary. His teachings spread throughout the Five Ridges, and his fame spread throughout the Three Chu. When Emperor Yang of Sui (the second emperor of the Sui Dynasty) was in his fiefdom, he searched for talented and extraordinary people. At the end of the Kaihuang era, he sent the attendant Wang Yanshou to summon Huiyue to the Huiri Dojo in the Jin Prince's mansion. Huiyue followed Wang Yanshou to the capital and promoted Buddhism in various places. Later, he returned to Yangzhou and died of illness on the way. His body was placed on the boat, as if he were still alive. At night, people saw flames coming out of his feet and entering his head, and then coming out of his head and entering his feet, continuously throughout the night. Monks and laypeople were amazed and thought it was unprecedented. The king ordered him to be buried on the mountain, in order to commend his sincerity and respect. Shi Huishi (name of a monk), whose secular surname was Xu, was from Yingchuan. He became a monk at a young age, determined to live in seclusion and practice, traveling to famous mountains. At the end of the Liang Dynasty, he traveled to Mount Tiantai and comprehensively studied meditation. He would enter a room and close the door, and when he came out, he would sweep the doorway. He carried his robes and alms bowl with him, leaving only a bed. Huishi was a man of light and pure practice. At the beginning of the Chen Dynasty, he came to Longpan with his staff, severing contact with the world for more than fifty years. He admired the ascetic practice of a 'dhuta', always living in quiet places. From youth to death, his body did not touch soft objects. Although his body was aging and his years were increasing, his aspiration for diligence and frugality became stronger as he grew older. On the twenty-third day of the eighth month of the fourth year of Renshou, he passed away in his room at the Lidao Temple in Jiangzhou, at the age of ninety-six. His will ordered that his body be placed in the 'sitavana' (place for corpses) of the North Ridge, and later it was collected and buried in the south of the mountain, and a three-story brick pagoda was built to commemorate his merits. Shi Sengshan (name of a monk), whose surname was Xi, was from Zhengping, Jiangjun
人。童少出家。便從定業。與汲郡林落泉方公齊名。各聚其類。依巖服道。往還駱驛白鹿太行抱犢林慮等山。振名四遠歸宗殷滿。有弟子僧襲者。愍斯汾曲往延通化。善以山眾常業恐有乖離。雖經頻請曾未之許。襲曰。前後邀迎三十餘度。元元之情情無已已。磨踵有盡誓心難捨。善乃從焉。居住馬頭山中大行禪道。蒲虞晉絳荷幞相諠。眾聚繁多遂分為四部。即東西二林杯盤大黃等處是也。皆零房別室星散林巖。宴坐所指十一切入而為標據。徒屬五百肅然靜謐。仁壽之歲其道彌隆。及疾篤將極。告弟子曰。吾患腹中冷結者。昔在少年。山居服業。糧粒既斷。懶往追求。啖小石子用充日給。因覺為病耳。死後可破腸看之。果如所言。又累曰。各勤修業不勞化俗。廢爾正務。若吾終后不須焚燎外損物命。可坐于甕中埋之。以大業初年三月十一日。加坐如生。卒于大黃巖中。道俗依言而殯。僧襲本住絳州。結心定業。承習善公不虧其化。晚住晉州寶嚴寺。充僧直歲。監當稻田。見殺水陸諸蟲不勝其酷。因擲棄公名追崇故業。以善師終日他行不在。借訪時人又並終沒。遂赍諸供度就山設會。悲慟先跡顧奉無由。尋其遺骸莫知所在。忽聞爆聲振裂。響發林谷。見地分涌甕出於外。骸骨如雪唯舌存焉。紅赤鮮映逾于生日。因取骨舌兩
【現代漢語翻譯】 現代漢語譯本： 此人童年出家，便致力於禪定修行，與汲郡的林落泉方公齊名。他們各自聚集門徒，在山巖間修行，往來於駱驛、白鹿、太行、抱犢、林慮等山之間，名聲遠揚，歸附者眾多。他的弟子僧襲，憐憫汾曲一帶缺乏教化，便前往邀請善公。僧襲擔心善公的山中弟子和修行會因此而分散，雖然多次邀請，善公一直沒有答應。僧襲說：『前後邀請您三十多次，我誠摯的心意沒有止境，即使磨破腳跟，也誓不放棄。』善公這才答應，居住在馬頭山中，大力弘揚禪道。蒲、虞、晉、絳等地的人們揹著行囊前來學習，人數眾多，於是分為四部，即東西二林、杯盤、大黃等地。他們都住在分散在山林巖石間的獨立房舍里，以宴坐之處所指的『十一切入』作為修行的依據。五百多名弟子肅靜安寧，在仁壽年間，善公的道行更加興盛。 臨終之際，善公告訴弟子們說：『我患有腹中寒冷結塊的病，這是因為我年輕時在山中修行，糧食斷絕，又懶於去尋找食物，就吃小石子來充飢，因此得了這個病。我死後可以剖開我的肚子看看。』結果正如他所說。他又囑咐說：『你們各自勤奮修行，不要勞煩去教化世俗，荒廢你們的正業。我死後不需要火化，白白損失財物和生命。可以把我放在甕中埋葬。』于大業初年三月十一日，保持坐姿如生，在大黃巖中去世。道俗按照他的遺囑安葬了他。 僧襲原本住在絳州，一心致力於禪定修行，繼承善公的教化而不使其衰落。晚年住在晉州寶嚴寺，擔任僧直歲，負責管理稻田。他看到殺害水陸各種蟲類，感到非常不忍，於是放棄了公職，追隨善公的舊業。因為善師終日外出，不在寺中，又向當時的人打聽善師的行蹤，但那些人也都去世了。於是他帶著各種供品到山中設會，悲痛于無法追隨善師的足跡。尋找善師的遺骸，卻不知道在哪裡。忽然聽到一聲巨響，震動山林，看到地面裂開，甕從地下涌出，骸骨如雪，只有舌頭還在，紅潤鮮艷，勝過生前。於是取了骨頭和舌頭兩樣東西。
【English Translation】 English version: The person renounced the world in his childhood and devoted himself to meditative practice, becoming as famous as Fang Gong of Linluo Spring in Jiqun. They each gathered their followers, practiced the Way among the rocks and mountains, and traveled back and forth between mountains such as Luoyi, Bailu, Taihang, Baodu, and Linlu. Their fame spread far and wide, and many people returned to them for guidance. One of his disciples, Monk Xi, felt compassion for the lack of teachings in the Fenqu area and went to invite Shan Gong. Monk Xi was concerned that Shan Gong's mountain disciples and practices might be scattered as a result, and although he invited him many times, Shan Gong never agreed. Monk Xi said, 'I have invited you more than thirty times, and my sincere feelings have no end. Even if I wear out my heels, I vow not to give up.' Shan Gong then agreed and resided in Matou Mountain, vigorously promoting the practice of Chan (Zen). People from Pu, Yu, Jin, and Jiang came with their bags to learn, and the number of people gathered was so large that they were divided into four groups, namely the East and West Two Forests, Beipan, Dahuang, and other places. They all lived in separate rooms scattered among the forests and rocks, and used the 'Ten All-Encompassing Spheres' (十一切入) pointed to by their meditation places as the basis for their practice. The more than five hundred disciples were solemn and peaceful, and during the Renshou era, Shan Gong's practice flourished even more. As he was dying, Shan Gong told his disciples, 'I suffer from a cold lump in my abdomen. This is because when I was young and practicing in the mountains, my food supply was cut off, and I was too lazy to go and find food, so I ate small stones to fill my stomach, and that is why I got this disease. After I die, you can cut open my stomach and see.' The result was as he said. He also instructed, 'Each of you should diligently practice and not bother to teach the secular world, wasting your proper work. After I die, there is no need to cremate me, pointlessly wasting wealth and life. You can put me in a jar and bury me.' On the eleventh day of the third month of the first year of the Daye era, he maintained his seated posture as if alive and passed away in the Dahuang Rock. The monks and laypeople buried him according to his instructions. Monk Xi originally lived in Jiangzhou, wholeheartedly devoted to meditative practice, inheriting Shan Gong's teachings and not allowing them to decline. In his later years, he lived in Baoyan Temple in Jinzhou, serving as a monk in charge of the year, responsible for managing the rice fields. He saw the killing of various insects in the water and on land and felt unbearable, so he abandoned his public office and followed Shan Gong's old ways. Because the Master Shan was out all day and not in the temple, and he inquired about the Master Shan's whereabouts from the people at that time, but those people had also passed away. So he brought various offerings to the mountains to hold a gathering, grieving that he could not follow in the footsteps of the Master Shan. He searched for the Master Shan's remains but did not know where they were. Suddenly, he heard a loud noise that shook the mountains and forests, and saw the ground split open, and the jar emerged from the ground, the bones like snow, only the tongue remained, red and bright, surpassing his birth. So he took the bones and the tongue.
以為塔。襲以貞觀十五年正月九日卒于山舍。春秋六十有四。臨終神思安隱稱念而逝。時晉州西小榆山有沙門僧集者。苦節山林聚徒禪業。養蛇畜鼠。馴附可以手持。常現左右驅逐不去。有俗人來輒便自隱。
釋玄景。姓石氏。滄州人。十八被舉秀才。至鄴都。為和王省事。讀書一遍便究文義。須便輒引曾無所遺。五載之中無書可讀。晚從和禪師所聽大品維摩。景既後來門側立聽。深鑒超拔將歸受學。和以定業之望參問繁廣。令依止慧法師授以大乘秘奧之極。既沃乃心便志存舍俗。二十有七。與諸妻子執別。告云。自臨漳已南屬吾所游。名涅槃境。臨漳已比是生死分。爾之行往也。吾誓非聖更不重涉。還從和公剃落。授以正法。景晨霄思擇統解玄微。遭周滅法逃潛林薄。又以禪道內外相融。開皇初年就緣講導。儀設華約事事翹心。故二時法會必香湯灑地。熏爐引導前經後景初無一絕。洗穢護凈欽若戒科。常讀開經行不過五。尋訖更展。其例如前。故每振法鼓。動即千人屯赴。供施為儔罕匹。所以景之房內。黃紫緇衣上下之服各百餘副。一時一換。為生初善。經身一著便以施僧。其感利之殷為如此也。后因臥疾三日。告侍人曰。玄覺。吾欲見彌勒佛。云何乃作夜摩天主。又云。賓客極多。事須看視。有問其故。答
【現代漢語翻譯】 現代漢語譯本： （僧人）以為是塔（舍利塔）。貞觀十五年（公元641年）正月九日，（僧人）在山中的住所去世。享年六十四歲。臨終時神思安定，口中唸誦佛號而逝。當時晉州西小榆山有位沙門名叫僧集（音譯，含義不詳），他生活簡樸，隱居山林，聚集徒弟修習禪定。他飼養蛇和老鼠，馴養得可以拿在手中。這些動物常常出現在他左右，驅趕也趕不走。如果有俗人來，它們就自己躲起來。
釋玄景（音譯，一位僧人的名字），俗姓石，是滄州人。十八歲時被推舉為秀才。到了鄴都（古代地名），在和王（音譯，一位王爺的稱號）府做事。讀書一遍就能理解其中的文義。需要的時候就能引用，沒有遺漏。五年之中，沒有書可以再讀了。後來跟隨和禪師（音譯，一位禪師的名字）聽講《大品般若經》和《維摩詰經》。玄景來得晚，站在門邊聽講。他深刻地認識到（和禪師）的超凡脫俗，打算回去拜他為師。和禪師認為他有修習禪定的天賦，就問了他許多問題，讓他跟隨慧法師（音譯，一位法師的名字）學習大乘佛教最深奧的秘密。玄景心領神會，就立志要捨棄世俗。二十七歲時，他與妻子兒女告別，說：『從臨漳（古代地名）以南，都將是我的遊歷之地，名為涅槃境（佛教術語，指解脫的境界）。臨漳以北是生死輪迴的區域。你們的行動去向，我發誓如果不能證得聖果，絕不再涉足。』於是他回到和禪師那裡剃度出家，接受正法。玄景日夜思考，通曉理解佛法的玄妙之處。在北周滅佛時，他逃到山林中躲藏。他又將禪定之道與內外融為一體。隋朝開皇初年，他隨緣講經說法。儀式莊嚴華麗，事事用心。所以每次法會，必定用香湯灑地，用熏爐引導，從前到后沒有間斷。洗滌污穢，守護清凈，如同遵守戒律一樣。他常常讀誦經文，每次不超過五行，讀完再展開，像之前一樣。所以每次敲響法鼓，立刻就有上千人趕來。供養佈施的人很多，很少有人能比得上。所以玄景的房內，各種顏色的僧衣和俗人的衣服各有百餘套，每次法會都換一套新的。爲了開始時更好，穿過的衣服就佈施給僧人。他所帶來的利益就是這樣深厚。後來因為臥病三天，他告訴侍者說：『玄覺（音譯，侍者的名字），我想見彌勒佛（佛教中的未來佛），為什麼卻出現了夜摩天主（佛教中的天神）？』又說：『賓客很多，需要好好照看。』有人問他原因，他回答
【English Translation】 English version: They thought it was a stupa (reliquary tower). On the ninth day of the first month of the fifteenth year of Zhenguan (641 AD), (the monk) passed away in his mountain dwelling. He was sixty-four years old. At the time of his death, his mind was peaceful, and he passed away reciting the Buddha's name. At that time, there was a Shramana (Buddhist monk) named Sengji (transliteration, meaning unknown) in the West Xiaoyu Mountain of Jinzhou. He lived a simple life, secluded in the mountains, gathering disciples to practice meditation. He raised snakes and rats, which were tamed to be held in his hand. These animals often appeared around him, and could not be driven away. If a layman came, they would hide themselves.
釋玄景 Shi Xuanjing (transliteration, a monk's name), whose surname was Shi, was from Cangzhou. At the age of eighteen, he was recommended as a Xiucai (a title in the imperial examination system). When he arrived in Yedu (ancient place name), he worked in the service of Prince He (transliteration, a prince's title). He could understand the meaning of a book after reading it once. He could quote it when needed without any omissions. Within five years, there were no more books for him to read. Later, he followed Chan Master He (transliteration, a Chan master's name) to listen to the lectures on the 'Mahaprajnaparamita Sutra' and the 'Vimalakirti Sutra'. Xuanjing arrived late and stood by the door to listen. He deeply recognized (Chan Master He's) extraordinary talent and planned to return to study with him. Chan Master He believed that he had the talent for practicing meditation, so he asked him many questions and had him follow Dharma Master Hui (transliteration, a Dharma master's name) to learn the most profound secrets of Mahayana Buddhism. Xuanjing understood and resolved to abandon the secular life. At the age of twenty-seven, he bid farewell to his wife and children, saying: 'South of Linzhang (ancient place name) will be my place of travel, called the Nirvana realm (Buddhist term, referring to the state of liberation). North of Linzhang is the area of samsara (the cycle of birth and death). As for your actions and destinations, I vow that if I cannot attain enlightenment, I will never set foot there again.' So he returned to Chan Master He to be tonsured and ordained, and received the Dharma. Xuanjing pondered day and night, understanding the profound mysteries of the Dharma. During the persecution of Buddhism in the Northern Zhou Dynasty, he fled to the mountains to hide. He also integrated the path of meditation with both inner and outer aspects. In the early years of the Kaihuang era of the Sui Dynasty, he lectured on the Dharma according to circumstances. The rituals were solemn and magnificent, and everything was done with care. Therefore, at every Dharma assembly, fragrant water was used to sprinkle the ground, and incense burners were used to guide, from beginning to end without interruption. Washing away impurities and guarding purity was like observing the precepts. He often recited the scriptures, each time no more than five lines, and after reading them, he would unfold them again, as before. Therefore, every time the Dharma drum was sounded, thousands of people would rush to attend. The offerings and donations were numerous, and few could compare. Therefore, in Xuanjing's room, there were more than a hundred sets of robes of various colors for monks and laypeople, and he would change into a new set for each Dharma assembly. To make a good start, the clothes he had worn would be donated to the monks. The benefits he brought were so profound. Later, because he was ill in bed for three days, he told his attendant: 'Xuanjue (transliteration, the attendant's name), I want to see Maitreya Buddha (the future Buddha in Buddhism), why did the Yama Heaven Lord (a deity in Buddhism) appear instead?' He also said: 'There are many guests, you need to take good care of them.' Someone asked him the reason, and he replied
云。凡夫識想何可檢校。向有天眾邀迎耳。爾後異香充戶。眾共聞之。又曰。吾欲去矣。當愿生世為善知識。遂終於所住。即大業二年六月也。自生常立愿。沈骸水中。及其沒後遵用前旨。葬于紫陌河深瀅之中。三日往觀。所沈之處返成沙墳。極高峻而水分兩派。道俗異其雅瑞。傳跡於今。玄覺孝慈居性祖學先謨。后住京師隸莊嚴寺純講大乘。于文殊般若偏為意得。榮觀帝壤譽顯當鋒。
釋智舜。俗姓孟。趙州大陸人。少為書生。博通丘索工書善說。庠序附焉。年二十餘。厭世出家。事雲門稠公居於白鹿。始末十載。常樂幽隱不事囂雜。才有昏情便有靈祇相誡。或動身衣。或有聲相。又現白服。形量丈餘繞院相警。往往非一。嘗與沙門曇詢。同修念定經於四年。后北遊贊皇許亭山。依倚結業聲績及遠。有資其道供者。便權避之。遂經紀載不須資待。又獵者逐雉飛入舜房。苦加勸勉終不肯止。遂將雉去。情不忍此。因割耳遺之。感舜苦諫。便投弓解鷹。從舜請道漸學經義。於是課篤數村舍其獵業。斯則仁濟之誠也。后專習道觀不務有緣。妄心卒起不可禁者。即刺股流血。或抱石巡塔。須臾不逸其慮也。故髀上刺處。班駁如鋪錦焉。其翹勵之操。同伍誠不共矣。處山積歲剪剃無人。便以火燒發。弊服遺食屢結寒炎。
【現代漢語翻譯】 現代漢語譯本：他說：『凡夫的意識和想法怎麼可以用來衡量呢？先前有天上的神眾前來迎接我。』之後，整個房間充滿了奇異的香味，大家都聞到了。他又說：『我將要離開了，希望來世能夠成為善知識（kalya-mitra，指引正道的良師益友）。』於是就在他所居住的地方去世了，那是大業二年六月。他從出生起就立下誓願，將遺骸沉入水中。在他去世后，人們遵照他之前的意願，將他安葬在紫陌河深水之中。三天後去看，他沉入的地方反而變成了一個沙丘，非常高聳，河水也分成了兩支。僧人和俗人都認為這是不同尋常的祥瑞之兆，他的事蹟流傳至今。玄覺孝慈繼承了他的性格和祖輩的學識，後來住在京城的莊嚴寺，專門講解大乘佛法，尤其對《文殊般若經》深有體會，在京城享有盛名。 釋智舜（釋迦牟尼的弟子）法師，俗姓孟，是趙州大陸人。年輕時是個讀書人，博學多才，精通書法，善於言辭，在學校里學習。二十多歲時，厭倦世俗而出家，跟隨雲門稠公住在白鹿寺，前後十年。他喜歡幽靜隱居，不喜歡喧囂雜亂。只要有昏沉的情緒，就會有神靈來告誡他，或者搖動他的衣服，或者發出聲音。有時還會顯現出身穿白衣、身高一丈多的形象，繞著寺院警戒他，這種情況經常發生。他曾經與沙門曇詢一起，花了四年時間共同修行《念定經》。後來北遊贊皇許亭山，依靠那裡結業，聲名遠播。有人資助他的修行，他就設法躲避。於是他記錄下來，不需要別人的資助。還有一次，獵人追逐野雞，野雞飛進了智舜的房間。獵人苦苦勸說，智舜始終不肯放手，於是獵人將野雞帶走。智舜不忍心這樣，於是割下自己的耳朵送給他，以此來感化獵人。獵人被智舜的苦心勸諫所感動，便扔掉弓箭，解開獵鷹，跟隨智舜請教佛法，逐漸學習經義。於是，獵人勸說好幾個村莊的人放棄了打獵的行業，這真是仁慈濟世的善行啊！後來，智舜專心修習道觀，不追求外緣。如果妄念突然生起，無法禁止，他就刺破自己的大腿，讓血流出來，或者抱著石頭繞塔。片刻也不放鬆自己的念頭。所以，他大腿上刺的地方，顏色斑駁，像鋪著錦緞一樣。他精進努力的操行，同伴們沒有能比得上的。他在山裡住了很多年，沒有人為他理髮，他就用火燒掉頭髮。破舊的衣服和剩下的食物，經常經歷寒暑的變化。
【English Translation】 English version: He said, 'How can the consciousness and thoughts of ordinary people be used to measure? Previously, heavenly beings came to welcome me.' After that, the whole room was filled with a strange fragrance, which everyone smelled. He also said, 'I am about to leave, and I hope to be a kalya-mitra (a virtuous friend who guides one on the right path) in the next life.' Then he passed away in the place where he lived, which was June of the second year of the Daye era. From birth, he made a vow to sink his remains in the water. After his death, people followed his previous wishes and buried him in the deep waters of the Zimo River. Three days later, they went to see, and the place where he sank had turned into a sand dune, very high and steep, and the river had split into two branches. Monks and laypeople alike considered this an extraordinary auspicious sign, and his deeds have been passed down to this day. Xuanjue Xiaoci inherited his character and the learning of his ancestors, and later lived in Zhuangyan Temple in the capital, specializing in explaining Mahayana Buddhism, especially having a deep understanding of the Manjushri Prajna Sutra, enjoying a great reputation in the capital. Venerable Zhishun (a disciple of Shakyamuni), whose secular surname was Meng, was a native of Dalu in Zhao Prefecture. In his youth, he was a scholar, erudite and talented, proficient in calligraphy, and eloquent, studying at the school. In his twenties, he became tired of the world and renounced his family, following Yunmen Chou Gong and living in Bailu Temple for ten years. He liked quiet seclusion and disliked noise and chaos. Whenever he had a dull mood, there would be spirits to warn him, either shaking his clothes or making sounds. Sometimes, a figure dressed in white, more than ten feet tall, would appear and warn him around the temple, which happened frequently. He once spent four years with the Shramana Tanxun, jointly practicing the Nian Ding Sutra. Later, he traveled north to Xuting Mountain in Zanhuang, relying on that place to complete his studies, and his reputation spread far and wide. When someone offered to support his practice, he tried to avoid it. So he recorded it, not needing the support of others. Once, a hunter chased a pheasant, and the pheasant flew into Zhishun's room. The hunter pleaded bitterly, but Zhishun refused to let go, so the hunter took the pheasant away. Zhishun couldn't bear this, so he cut off his own ear and gave it to the hunter, in order to move the hunter. The hunter was moved by Zhishun's earnest advice, so he threw away his bow and arrows, untied his falcon, and followed Zhishun to ask about the Dharma, gradually learning the meaning of the scriptures. So, the hunter persuaded several villages to give up hunting, which was truly a benevolent and compassionate act! Later, Zhishun focused on practicing contemplation and did not pursue external conditions. If a deluded thought suddenly arose and could not be suppressed, he would pierce his thigh and let the blood flow out, or carry a stone around the pagoda. He never relaxed his mind for a moment. Therefore, the place where he pierced his thigh was mottled in color, like a brocade. His diligent and striving conduct was unmatched by his companions. He lived in the mountains for many years, and no one cut his hair for him, so he burned his hair with fire. His worn-out clothes and leftover food often experienced the changes of cold and heat.
度景分功無忘造次。性少貪惱手不執財。每見貧餒淚垂盈面。或解衣以給。或割口以施。由此內撤外化。所親之中。見其彌敬十人出家。並依舜行。練心節量。踵武揚風。後年疾既侵身力斯盡。常令人稱念。系想凈方。遂終於老。末感氣疾忽增。十有五日。勵念如初。卒于元氏縣屈嶺禪坊。時年七十有二。即仁壽四年正月二十日也。初葬於終所山側。後房子縣界嶂洪山民。素重舜道。夜偷尸柩瘞于巖中。及往追覓皆藏其所。三年之後開示焚之起白塔于崖上。自舜之入道精厲其誠。昔處儒宗頗自矜伐。忽因旬假得不凈觀。腸腑流外驚厭叵陳。所見餘人例皆不凈內溢。乃就稠師具蒙印旨。為雲門官供當擬是難。因就靜山曉夕通業。不隸公名不行公寺。而內德潛運遠聞帝闕。開皇十年下詔曰。皇帝敬問趙州房子界嶂洪山南谷舊禪房寺智舜禪師。冬日極寒。禪師道體清勝。教導蒼生。使早成就。朕甚嘉焉。朕統在兆民之上。弘護正法夙夜無怠。今遣上開府盧元壽。指宣往意。並送香物如別。時趙州刺史楊達。以舜無公貫素絕名問。依敕散下方始知之。乃為系名同果寺。用承詔旨而舜亦不臨赴。山民為之起寺。三處交絡四方聞造。欣斯念定。而莫堪其精到。不久還返。斯勇猛之誠不可例也。每於冬初化諸緣集。多辦復貯之衣。就
施獄囚。春秋二時方等行道。余則加坐幽林。塊然不寐及登耳順心用力疲。轉讀藏經凡得四遍。左手執卷右手執燭十宿五宿目不曾斂。佛名贊德誦閱如流。昏晝六時禮懺終化。有弟子智贊。幼奉清誨長悟玄理。攝論涅槃是所綜博。今住藍田化感寺。承習禪慧榮其光緒。比多徴引終遁林泉。
釋智鍇。姓夏侯。豫章人。少出家在楊州興皇寺。聽朗公講三論。善受玄文。有名當日。開皇十五年遇天臺顗公。修習禪法特有念力。顗嘆重之。晚講涅槃法華及十誦律。弘敷之盛見重於時。又善外學。文筆史籍彌是所長。晚住廬山造大林精舍。締構伊始並是營綜。末又治西林寺。兩處監護皆終其事。然守志大林。二十餘載足不下山。常修定業。隋文重之。下敕追召。稱疾不赴。后豫章請講。苦違不往。云吾意終山舍。豈死城邑。道俗虔請。不獲志而臨之。未幾遂卒于州治之寺。時以為知命也。春秋七十有八。即大業六年六月也。氣屬炎熱。而加坐如生。接還廬阜形不摧變。都無臭腐反有異香。道俗嘆訝。遂緘于石室。至今如初焉。
釋智越。姓鄭氏。南陽人也。少懷離塵之志。父為求婚。方便祈止。長則勇干清美。於時樂陽殿下統御荊州。徴任甚高。非其所欲。惟以情願出家。王感彼誠素。因遂夙心。剪落已后隨方問
【現代漢語翻譯】 現代漢語譯本 施獄囚（對犯人施以佛法教誨的人）。在春秋兩季的方等懺法期間，他會進行佛事活動。其餘時間則在幽靜的樹林中禪坐。常常難以入睡，直到六十歲以後，才感到心力交瘁。於是開始轉讀佛經，總共讀了四遍。左手拿著經書，右手拿著蠟燭，連續十個或五個晚上，眼睛都不曾合上。佛的名號、讚美之詞，都能流暢地誦讀。每天六個時辰都進行禮拜懺悔，直到圓寂。他有一位弟子名叫智贊，從小就接受他的教誨，長大后領悟了玄妙的佛理。《攝大乘論》、《涅槃經》是他廣泛研究的。現在住在藍田的化感寺，繼承和發揚禪宗智慧，光大其事業。很多人都想請他出山，但他最終還是隱居在山林之中。
釋智鍇（僧人智鍇），姓夏侯，是豫章人。年輕時出家，住在揚州的興皇寺。聽朗公講解三論，善於接受玄妙的佛理，當時很有名氣。開皇十五年，遇到了天臺宗的智顗大師（佛教天臺宗的實際創始人）。修習禪法，特別有念力。智顗大師對他非常讚賞。晚年講解《涅槃經》、《法華經》和《十誦律》，弘揚佛法的盛況在當時備受推崇。他還擅長外學，文章、筆法、史書典籍都是他的長處。晚年住在廬山，建造了大林精舍。從開始的規劃到建造完成，都是他親自負責。後來又治理西林寺。兩處寺廟的監護管理，他都盡心盡力。但他始終堅守在大林精舍，二十多年足不出山，經常修習禪定。隋文帝很器重他，下詔徵召他，他稱病沒有去。後來豫章請他去講經，他極力推辭沒有前往，說：『我的心願是終老山林，怎麼能死在城裡呢？』道俗之人虔誠地請求，他沒有辦法推辭，只好前往。沒過多久，就在豫章的寺廟裡圓寂了。當時人們認為他預知了自己的命運。享年七十八歲，那是大業六年六月。當時天氣炎熱，但他圓寂后，身體就像活著一樣。接回廬山後，身體沒有腐爛變壞，反而散發出奇異的香味。道俗之人嘆息驚異，於是將他的遺體封存在石室中，至今還像剛去世一樣。
釋智越（僧人智越），姓鄭，是南陽人。從小就懷有遠離塵世的志向。他的父親為他求婚，他想方設法推辭。長大后，他勇敢幹練，相貌清秀俊美。當時樂陽殿下統領荊州，徵召他擔任很高的官職，但這不是他想要的。他只希望能夠出家。樂陽王被他的誠心所感動，於是成全了他的夙願。剃度出家后，他四處尋訪
【English Translation】 English version Shi Yuqiu (one who teaches Buddhist doctrines to prisoners). During the Fangdeng repentance ceremonies in spring and autumn, he would conduct Buddhist activities. The rest of the time, he would meditate in secluded forests. He often found it difficult to fall asleep, and only after the age of sixty did he feel mentally and physically exhausted. So he began to recite Buddhist scriptures, reading them a total of four times. Holding the scriptures in his left hand and a candle in his right, he would keep his eyes open for ten or five nights in a row. He could fluently recite the names of the Buddhas and praises. He would perform rituals of worship and repentance for six periods of the day until his death. He had a disciple named Zhizan, who received his teachings from a young age and later understood the profound Buddhist principles. He extensively studied the Mahāyānasaṃgraha and the Nirvana Sutra. He now resides in the Huagan Temple in Lantian, inheriting and promoting the wisdom of Chan Buddhism, and glorifying his work. Many people wanted to invite him out of the mountains, but he eventually secluded himself in the mountains and forests.
釋智鍇 (釋智鍇, Monk Zhikai), whose surname was Xiahou, was a native of Yuzhang. He became a monk at a young age and lived in Xinghuang Temple in Yangzhou. He listened to Master Lang's lectures on the Three Treatises and was good at receiving profound Buddhist principles. He was famous at the time. In the fifteenth year of the Kaihuang era, he met the Tiantai Master Zhiyi (the actual founder of the Tiantai school of Buddhism). He practiced Chan meditation and had particularly strong mindfulness. Master Zhiyi greatly admired him. In his later years, he lectured on the Nirvana Sutra, the Lotus Sutra, and the Ten Recitation Vinaya, and the flourishing of his Dharma teachings was highly regarded at the time. He was also good at external studies, and his articles, calligraphy, historical books, and records were his strengths. In his later years, he lived in Mount Lu and built the Great Forest Hermitage. He was personally responsible for everything from the initial planning to the completion of the construction. Later, he also managed the West Forest Temple. He devoted himself to the supervision and management of both temples. However, he always adhered to the Great Forest Hermitage, and for more than twenty years, he did not leave the mountain, often practicing meditation. Emperor Wen of the Sui Dynasty valued him greatly and issued an edict summoning him, but he claimed illness and did not go. Later, Yuzhang invited him to lecture on the scriptures, but he strongly declined and did not go, saying, 'My wish is to end my life in the mountains and forests, how can I die in the city?' The Daoists and laity sincerely requested, and he had no way to refuse, so he had to go. Not long after, he passed away in a temple in Yuzhang. At that time, people believed that he knew his own destiny. He lived to the age of seventy-eight, which was June of the sixth year of the Daye era. The weather was hot at the time, but after his death, his body was as if he were alive. After being taken back to Mount Lu, his body did not rot or decay, but instead emitted a strange fragrance. The Daoists and laity sighed in amazement, so they sealed his remains in a stone chamber, and it is still as it was when he first passed away.
釋智越 (釋智越, Monk Zhiyue), whose surname was Zheng, was a native of Nanyang. From a young age, he had the ambition to leave the world. His father sought marriage for him, and he tried to refuse in every possible way. When he grew up, he was brave and capable, with a handsome and beautiful appearance. At that time, Prince Leyang governed Jingzhou and summoned him to take a high position, but this was not what he wanted. He only hoped to become a monk. Prince Leyang was moved by his sincerity, so he fulfilled his long-cherished wish. After being tonsured, he sought everywhere
道。仍到金陵。便值智者。北面請業。授以禪法。便深達五門窮通六妙。戒行清白律儀淳粹。又誦法華萬有余遍。瓶水自盈。經之力也。學徒雖眾。其最居稱首。有臨海露山精舍。梵僧所造。巨有靈異。智者每臨。命越令影響之。晦跡已后。臺嶺山眾一焉是囑。二十年間詢詢善誘無違遺寄。便為二眾依止四部歸崇。姿容瑰偉。德感物情。頗存汲引。每於師忌敕設千僧官齋。越以衣缽之餘以充大施。隨文皇帝獻后崩日設齋咒愿。每獲百段曾不固留。括州刺史鄭系伯。臨海鎮將楊神貴。師友義重待遇不輕。大業十二年十一月二十三日。寢疾經旬。右脅而臥。卒於國清舊房。春秋七十有四。臨終之時山崩地動。境內道俗咸所見聞。臺山又有沙門波若者。俗姓高句麗人也。陳世歸國。在金陵聽講。深解義味。開皇並陳。遊方學業。十六入天臺北而智者求授禪法。其人利根上智。即有所證。謂曰。汝於此有緣。宜須閑居靜處成備妙行今天臺山最高峰。名為華頂。去寺將六七十里。是吾昔頭陀之所。彼山祇是大乘根性。汝可往彼學道進行必有深益不須愁慮衣食。其即遵旨。以開皇十八年往彼山所。曉夜行道不敢睡臥。影不出山十有六載。大業九年二月忽然自下。初到佛壟上寺。凈人見三白衣擔衣缽從。須臾不見。至於國清下寺。仍
【現代漢語翻譯】 他繼續前往金陵，拜訪了智者（隋代高僧，天臺宗實際創始人），向他請教佛法，並被授予禪法。他深入理解了五門（天臺宗的五種觀行法門），精通了六妙門（數、隨、止、觀、還、凈）。他戒行清凈，律儀純粹，並且誦讀《法華經》超過一萬遍，以至於瓶中的水能自動盈滿，這是經書的力量所致。雖然學徒眾多，但他最為傑出。臨海有座露山精舍，是梵僧建造的，非常靈驗。智者每次來臨，都命令他（越禪師）效彷彿響。智者圓寂后，天臺山的大眾都將他視為智者的囑託。二十年間，他耐心引導，沒有違背智者的遺願，成爲了僧俗二眾的依靠，四部大眾的歸宿。他容貌俊美，德行感動人心，頗能引導後進。每逢智者的忌日，朝廷都會下令設千僧官齋，越禪師便用自己的衣缽剩餘來充當大的佈施。隋文帝和獻后駕崩之日，他都會設齋咒愿，每次都能獲得百段布匹，但他從不私自留下。括州刺史鄭系伯、臨海鎮將楊神貴，都非常重視師友之誼，待他不薄。大業十二年十一月二十三日，他因病臥床數日，右脅而臥，在國清寺舊房圓寂，享年七十四歲。臨終之時，山崩地動，境內僧俗都親眼所見所聞。天臺山還有一位沙門，名叫波若（般若，梵語智慧之意），俗姓是高句麗人。陳朝時來到中國，在金陵聽講佛法，深刻理解了其中的義理。隋朝滅陳后，他四處遊學。十六歲時來到天臺山，向智者求授禪法。他天資聰穎，很快就有所證悟。智者對他說：『你與此地有緣，應該在此隱居靜修，成就妙行。今天臺山最高的山峰，名叫華頂，距離寺廟六七十里，是我過去頭陀苦修的地方。那座山只適合大乘根性的人，你可以去那裡學道修行，必定會有很深的益處，不必擔心衣食。』他便遵從智者的旨意，在開皇十八年前往華頂山。他日夜修行，不敢睡覺，十六年間沒有離開過山。大業九年二月，他忽然從山上下來，先到了佛壟上寺，凈人看見有三個白衣人幫他挑著衣缽，一會兒就不見了。然後他來到了國清下寺，仍然...
【English Translation】 He then went to Jinling and visited Zhi Zhe (a prominent monk of the Sui Dynasty and the de facto founder of the Tiantai school), seeking instruction in Buddhist teachings and receiving the Chan (Zen) Dharma. He deeply understood the Five Gates (five types of contemplation in the Tiantai school) and mastered the Six Subtle Dharma Doors (counting, following, stopping, observing, reversing, and purifying). He maintained pure precepts and strict discipline, and recited the Lotus Sutra more than ten thousand times, to the point that the water in his bottle would fill itself, due to the power of the scripture. Although he had many disciples, he was the most outstanding. In Linhai, there was the Lushan Jing She (Lushan Retreat), built by a Brahmin monk, which was very efficacious. Whenever Zhi Zhe visited, he would order him (Chan Master Yue) to act as an echo. After Zhi Zhe's passing, the monks of Tiantai Mountain regarded him as Zhi Zhe's entrustment. For twenty years, he patiently guided them, never violating Zhi Zhe's wishes, and became the reliance of both monks and laity, and the refuge of the fourfold assembly. He had a handsome appearance and his virtue moved people's hearts, and he was able to guide later generations. Every year on the anniversary of Zhi Zhe's death, the court would order a thousand-monk official feast to be held, and Chan Master Yue would use the remainder of his robes and bowl to provide a great offering. On the days of Emperor Wen and Empress Xian's passing, he would hold a vegetarian feast and chant prayers, each time receiving hundreds of bolts of cloth, but he never kept them for himself. Zheng Xibo, the governor of Kuo Prefecture, and Yang Shengui, the garrison commander of Linhai, valued the friendship of teacher and friend and treated him well. On the twenty-third day of the eleventh month of the twelfth year of the Daye era, he fell ill and was bedridden for several days, lying on his right side, and passed away in his old room at Guoqing Temple, at the age of seventy-four. At the time of his death, the mountains collapsed and the earth shook, which was witnessed and heard by all the monks and laity in the region. There was also a Shramana (monk) named Prajna (wisdom in Sanskrit) on Tiantai Mountain, whose lay surname was Gaogouli (Korean). He came to China during the Chen Dynasty and listened to lectures in Jinling, deeply understanding the meaning of the teachings. After the Sui Dynasty conquered the Chen Dynasty, he traveled around studying. At the age of sixteen, he came to Tiantai Mountain and sought instruction in Chan Dharma from Zhi Zhe. He was intelligent and quickly attained some realization. Zhi Zhe said to him, 'You have an affinity with this place, you should live here in seclusion and cultivate wonderful practices. The highest peak of Tiantai Mountain today is called Huading, which is sixty or seventy li from the temple, and is where I used to practice asceticism. That mountain is only suitable for those with Mahayana roots, you can go there to study and practice, and you will surely have great benefits, do not worry about food and clothing.' He followed Zhi Zhe's instructions and went to Huading Mountain in the eighteenth year of the Kaihuang era. He practiced day and night, not daring to sleep, and did not leave the mountain for sixteen years. In the second month of the ninth year of the Daye era, he suddenly came down from the mountain, first arriving at the Shangsi Temple in Folong. A lay attendant saw three men in white carrying his robes and bowl, and then they disappeared. Then he came to the Xiasi Temple in Guoqing, and still...
密向善友同意云。波若自知壽命將盡非久。今故出與大眾別耳。不盈數日。無疾端坐。正念而卒於國清。春秋五十有二。送龕山所。出寺大門回輿示別。眼即便開至山仍閉。是時也莫問官私道俗。咸皆嘆仰俱發道心。外睹靈瑞若此。余則山中神異人所不見。固難詳矣。時天臺又有釋法彥者。姓張氏。清河人。周朝廢教之時。避難投陳。于金陵奉遇智者。以太建七年陪從入天臺。伏膺請業。授以禪那。既蒙訓誨不停房舍。每處山間林樹之下專修禪寂。三十年中常坐不臥。或時入定七日方起。具向師說所證法相。有人聽聞曰。如汝所說。是背舍觀中第二觀相。亦有山祇數相嬈試。宴坐怡然不幹其慮。大業七年二月三十日卒於國清。春秋六十六。智者門徒極多。故敘其三數耳。
續高僧傳卷第十七 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十八
大唐西明寺沙門釋道宣撰
習禪三 本傳十三 附見四
隋西京禪定道場釋曇遷傳一
隋蜀郡福緣道場釋僧淵傳二
隋河東棲巖道場釋真慧傳三
隋西京禪定道場釋慧瓚傳四
隋西京凈住道場釋法純傳五(慧昂)
隋益州響應山道場釋法進傳六
隋西京大禪定道場釋靜端傳七
【現代漢語翻譯】 現代漢語譯本： 密向善友同意說：『波若（Bo Re，人名）自知壽命將盡，不久於人世，現在特地出來與大家告別。』 不到幾天，波若無疾而終，端坐而逝，心中充滿正念，在國清寺圓寂。享年五十二歲。送靈龕到山裡安葬。出寺大門時，靈柩迴轉，像是要與大家告別，眼睛隨即睜開，到達山裡后又閉上。當時，無論是官員還是百姓，都讚歎仰慕，一起發起了修道之心。外在顯現的靈異景象尚且如此，至於山中其他神異之事，是人們所不能見到的，就難以詳細描述了。當時天臺山還有一位釋法彥（Shi Fa Yan，人名），姓張，是清河人。周朝廢除佛教時，他避難投奔陳朝，在金陵遇到了智者大師（Zhi Zhe Da Shi，人名）。太建七年，他跟隨智者大師進入天臺山，虛心學習佛法，接受禪那的教導。自從接受了智者大師的教誨，他便不停留在房舍里，經常在山間的樹林下專心修習禪定。三十年中，他常坐不臥，有時入定七天才起身。他將自己所證悟的法相全部告訴了智者大師。有人聽聞后說：『如你所說，是背舍觀中的第二觀相。』 也有山神精怪多次前來擾亂試探，但他安然靜坐，不受其干擾。大業七年二月三十日，釋法彥在國清寺圓寂，享年六十六歲。智者大師的門徒非常多，這裡只敘述了其中的三位。
續高僧傳卷第十七 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十八
大唐西明寺沙門釋道宣撰
習禪三 本傳十三 附見四
隋西京禪定道場釋曇遷傳一
隋蜀郡福緣道場釋僧淵傳二
隋河東棲巖道場釋真慧傳三
隋西京禪定道場釋慧瓚傳四
隋西京凈住道場釋法純傳五(慧昂)
隋益州響應山道場釋法進傳六
隋西京大禪定道場釋靜端傳七
【English Translation】 English version: Mi Xiang, agreeing with a virtuous friend, said: 'Bo Re (name of a person) knows that his life is coming to an end and he will not be long in this world. Now he is especially coming out to bid farewell to everyone.' In less than a few days, Bo Re passed away without illness, sitting upright and passing away with mindfulness in his heart, at Guoqing Temple. He lived to the age of fifty-two. The coffin was sent to the mountains for burial. When leaving the temple gate, the coffin turned around as if to bid farewell to everyone, and his eyes immediately opened, closing again upon reaching the mountains. At that time, whether officials or common people, all admired and praised him, and together they aroused the mind of cultivation. The miraculous phenomena manifested outwardly were already like this, as for other miraculous events in the mountains that people could not see, it is difficult to describe them in detail. At that time, there was also Shi Fa Yan (name of a person) on Mount Tiantai, whose surname was Zhang and was from Qinghe. When the Zhou dynasty abolished Buddhism, he sought refuge in the Chen dynasty, and met Master Zhi Zhe (name of a person) in Jinling. In the seventh year of Taijian, he followed Master Zhi Zhe into Mount Tiantai, humbly learning the Dharma and receiving instruction in Dhyana. Since receiving the teachings of Master Zhi Zhe, he did not stay in the rooms, but often practiced Dhyana diligently under the trees in the mountains. For thirty years, he often sat and did not lie down, sometimes entering Samadhi for seven days before rising. He told Master Zhi Zhe all the Dharma appearances he had realized. Someone heard this and said: 'As you say, it is the second contemplation appearance in the Back-Turning Contemplation.' There were also mountain spirits and monsters who repeatedly came to disturb and test him, but he sat peacefully and was not disturbed by them. On the thirtieth day of the second month of the seventh year of Daye, Shi Fa Yan passed away at Guoqing Temple, living to the age of sixty-six. Master Zhi Zhe had many disciples, and only three of them are described here.
Continued Biographies of Eminent Monks, Scroll 17 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Scroll 18
Composed by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Practicing Dhyana 3, Original Biographies 13, Attached Accounts 4
Biography of Shi Tanqian of the Dhyana Samadhi Dojo in Western Capital of the Sui Dynasty 1
Biography of Shi Sengyuan of the Fuyuan Dojo in Shujun of the Sui Dynasty 2
Biography of Shi Zhenhui of the Qiyan Dojo in Hedong of the Sui Dynasty 3
Biography of Shi Huizan of the Dhyana Samadhi Dojo in Western Capital of the Sui Dynasty 4
Biography of Shi Facun of the Jingzhu Dojo in Western Capital of the Sui Dynasty 5 (Hui Ang)
Biography of Shi Fajin of the Xiangying Mountain Dojo in Yizhou of the Sui Dynasty 6
Biography of Shi Jingduan of the Great Dhyana Samadhi Dojo in Western Capital of the Sui Dynasty 7
隋澤州羊頭山釋道舜傳八
隋西京大禪定道場釋慧歡傳九
隋河東棲巖道場釋智通傳十
隋西京慈門道場釋本濟傳十一(善智 道訓 道樹)
隋終南山神田道場釋僧照傳十二
唐并州大興國寺釋洪林傳十三
釋曇遷。俗姓王氏。博陵饒陽人。近祖太原歷宦而後居焉。少而俊朗爽異常倫。年十三父母嘉其遠悟。令舅氏傳授。即齊中散大夫國子祭酒博士權會也。會備練六經偏究易道。剖卦析爻妙窮象系。奇遷精采。乃先授以周易。初受八卦相生。隨言即曉。始學文半。余半自通。了非師受悟超詞理。會深異也。曾有一嫗失物。就會決之。得於兌卦。會告遷曰。汝試辯之。應聲答曰。若如卦判。定失金釵。嫗驚喜曰。實如所辯。遷曰。兌是金位。字腳兩垂似於釵象耳。舅曰。更依卦審悉盜者為誰。對曰。失者西家白色女子。奉口𩮀角可年十四五者將去。尋可得之。后如言果獲。有問其故。遷曰。兌是西方少女之位。五色分方。為白也。兌字上點表𩮀角之象。內有尖形表奉口之相。推而測知。非有異術。舅乃釋策而嘆曰。吾于卜筮頗工。至於取斷依俙而已。豈如汝之明耶。老舅實顧多慚。方驗宣尼之言後生可畏也。乃更授以禮傳詩尚莊老等書。但經一覽義無重問。於時據宗儒學獨擅
【現代漢語翻譯】 現代漢語譯本 隋 澤州羊頭山 釋道舜傳 八 隋 西京大禪定道場 釋慧歡傳 九 隋 河東棲巖道場 釋智通傳 十 隋 西京慈門道場 釋本濟傳 十一 (善智（Shan Zhi，善智） 道訓（Dao Xun，道訓） 道樹（Dao Shu，道樹）) 隋 終南山神田道場 釋僧照傳 十二 唐 并州大興國寺 釋洪林傳 十三 釋曇遷（Shi Tanqian，釋曇遷），俗姓王氏，博陵饒陽人。近祖太原歷宦而後居焉。少而俊朗爽異常倫。年十三，父母嘉其遠悟，令舅氏傳授，即齊中散大夫、國子祭酒博士權會（Quan Hui，權會）也。會備練六經，偏究易道，剖卦析爻，妙窮象系。奇遷精采，乃先授以《周易》。初受八卦相生，隨言即曉；始學文半，余半自通。了非師受，悟超詞理，會深異也。曾有一嫗失物，就會決之，得於兌卦。會告遷曰：『汝試辯之。』應聲答曰：『若如卦判，定失金釵。』嫗驚喜曰：『實如所辯。』遷曰：『兌是金位，字腳兩垂，似於釵象耳。』舅曰：『更依卦審，悉盜者為誰？』對曰：『失者西家白色女子，奉口𩮀角，可年十四五者將去，尋可得之。』后如言果獲。有問其故，遷曰：『兌是西方少女之位，五色分方，為白也。兌字上點，表𩮀角之象；內有尖形，表奉口之相。推而測知，非有異術。』舅乃釋策而嘆曰：『吾于卜筮頗工，至於取斷，依俙而已，豈如汝之明耶？老舅實顧多慚，方驗宣尼之言「後生可畏」也。』乃更授以《禮傳》、《詩》、《尚》、《莊老》等書，但經一覽，義無重問。於時據宗儒學，獨擅
【English Translation】 English version The Biography of Shi Daoshun of Yangtou Mountain in Ze Prefecture, Sui Dynasty, Chapter Eight The Biography of Shi Huihuan of Da Chan Ding (Great Samadhi) Monastery in Western Capital, Sui Dynasty, Chapter Nine The Biography of Shi Zhitong of Qiyan (Dwelling on the Cliff) Monastery in Hedong, Sui Dynasty, Chapter Ten The Biography of Shi Benji of Cimen (Compassion Gate) Monastery in Western Capital, Sui Dynasty, Chapter Eleven (Shanzhi (善智, Good Wisdom), Daoxun (道訓, Doctrine Instruction), Daoshu (道樹, Doctrine Tree)) The Biography of Shi Sengzhao of Shentian (Divine Field) Monastery on Zhongnan Mountain, Sui Dynasty, Chapter Twelve The Biography of Shi Honglin of Daxingguo (Great Flourishing Nation) Monastery in Bing Prefecture, Tang Dynasty, Chapter Thirteen Shi Tanqian (釋曇遷), whose secular surname was Wang, was a native of Raoyang in Boling. His recent ancestors had served as officials in Taiyuan before settling there. From a young age, he was intelligent and exceptionally outstanding. At the age of thirteen, his parents praised his profound understanding and instructed his maternal uncle to teach him, who was Quan Hui (權會), a Zhongsan Daifu (middle-ranking official), Guozijijiu (libationer of the Imperial College), and a doctor of the Imperial College in the Qi Dynasty. Quan Hui was well-versed in the Six Classics and particularly studied the Book of Changes, analyzing trigrams and hexagrams, and deeply exploring the image system. Admiring Tanqian's talent, he first taught him the 'Zhou Yi' (Book of Changes). Upon first learning the generation of the Eight Trigrams, he understood immediately. After learning half of the text, he understood the remaining half on his own. His understanding was not dependent on teachers, and his comprehension surpassed the words and principles, which Quan Hui found deeply astonishing. Once, an old woman lost something, and Quan Hui divined it, obtaining the Dui (☱) trigram. Quan Hui told Tanqian, 'You try to interpret it.' He immediately replied, 'According to the hexagram, she has definitely lost a gold hairpin.' The old woman exclaimed in surprise, 'It is exactly as you said.' Tanqian said, 'Dui represents metal, and the two drooping strokes of the character resemble the shape of a hairpin.' The uncle said, 'Further examine the hexagram to determine who the thief is.' He replied, 'The lost item was taken by a white-clothed girl from the west, with hair tufts and horns, about fourteen or fifteen years old, holding something in her mouth. It can be found.' Later, it was found as he had said. When asked about the reason, Tanqian said, 'Dui is the position of a young girl in the west, and white is the color associated with the west. The dot above the character Dui represents the image of hair tufts, and the pointed shape inside represents the appearance of holding something in the mouth. This is deduced through analysis, not through any special skill.' The uncle then put down his books and sighed, 'I am quite skilled in divination, but my interpretations are only approximate. How can I compare to your clarity? This old uncle is truly ashamed, and it confirms Confucius's saying that 'the younger generation is to be feared'.' He then taught him the 'Li Zhuan' (Commentary on the Rites), 'Shi' (Book of Poetry), 'Shang' (Book of Documents), 'Zhuangzi', 'Laozi', and other books. He understood the meaning after only one reading and never asked the same question twice. At that time, he relied on Confucianism and excelled
英聲。每言大小兩雅當時之諷刺。左右二史君王之事言。禮序人倫樂移風俗。無非耳目之玩。其勢亦可知之。未若李莊論大道。周易辯陰陽。可以悟幽微。可以怡情性。究而味之。乃玄儒之本也。當時先達頗蔑其幼年。致或抗言褒貶者。遷辯對縱橫詞旨明爛。無不挹謝其聲實。自爾留心莊易歸意佛經。愿預染衣得通幽極。二親愛之弗許。懇誠歲久乃蒙放遣。初投饒陽曲李寺沙門慧榮。榮頗解占相。知有濟器。告遷曰。有心慕道理應相度。觀子骨法當類彌天。自揣澄公有慚德義。可訪高世者以副雅懷。遷雖屬伸勤請。而固遮弗許。又從定州賈和寺曇靜律師而出家焉。時年二十有一。本圖既遂襟期坦然。猛勵精勤昏曉無倦。初誦勝鬘不日便了。怪而檢覆未差一字。當夜問經中深疑。莫非妙義。既知神思大成。乃與受具恣其問道。從師五臺山此山靈蹟極多。備見神異。后歸鄴下歷諸講肆。棄小專大不以經句涉懷。偏就曇遵法師。稟求佛法綱要。當有齊之盛釋教大興。至於宮觀法祀。皆鋒芒馳騖。遷性不預涉。高謝世利。眾咸推焉。密謂人曰。學為知法。法為修行。豈以榮利即名為道。秦世道恒。削跡巖藪。誠有由矣。遂竄形林慮山黃花谷中凈國寺。蔬素覃思委身以道。有來請問乍為弘宣。研精華嚴十地維摩楞伽地持起信等。
【現代漢語翻譯】 現代漢語譯本： 英聲（人名，不確定）。他經常談論《大雅》和《小雅》（均為《詩經》的組成部分）中對當時社會的諷刺，以及左右史官記錄君王事蹟的意義。《禮記》規範人倫，《樂經》移風易俗，這些都不過是感官上的娛樂。其影響可想而知。但這些遠不如研究李耳（老子）和莊周（莊子）的道家學說，以及《周易》中關於陰陽變化的辯證思想。這些可以使人領悟深奧的道理，陶冶性情。深入研究並體會其中的意味，才能理解玄學和儒學的根本。當時一些前輩輕視他的年少，甚至有人公開褒貶。但等到遷（人名，不確定）展現出他辯論的才能和縱橫的文采，以及清晰明瞭的旨意時，無不敬佩他的聲望和實力。從此，他留心研究莊子和易經，最終歸心於佛經，希望能夠剃度出家，通達幽深的佛理。他的父母因為疼愛他而不允許。但他懇切請求多年，最終才被允許。他最初投奔饒陽曲李寺的沙門慧榮（僧人名號）。慧榮很擅長占卜相面，知道他是個有才能的人，告訴遷說：『你有心向慕佛理，我應該為你相度。看你的骨骼和相貌，將來會像彌天（指佛陀）一樣。我自己覺得我的德行不如澄公（僧人名號），你可以去拜訪更高明的人，以實現你的雅緻情懷。』遷雖然懇切請求留下，但慧榮堅決不允許。他又跟隨定州賈和寺的曇靜律師（僧人名號）出家，當時他二十一歲。出家的願望已經實現，他感到心胸開闊，坦然自在。他勇猛精進，勤奮刻苦，從早到晚沒有懈怠。他最初誦讀《勝鬘經》，沒幾天就背誦下來了。人們感到奇怪，檢查后發現沒有錯一個字。當天晚上，他請教經中的深奧疑問，無不涉及精妙的義理。慧榮知道他已經神思大成，於是為他授具足戒，允許他隨意問道。他跟隨老師前往五臺山，這座山有很多靈蹟，他親眼見到了許多神奇的事情。後來他回到鄴下，遊歷各個講經場所。他拋棄小的學問，專攻大的學問，不拘泥於經句，而是專門向曇遵法師（僧人名號）請教佛法的綱要。當時北齊佛教興盛，甚至宮廷和官府的祭祀活動，都爭相追逐佛教。但遷的性格不喜歡參與這些，他高尚地謝絕世俗的利益。大家都推崇他。他私下對人說：『學習是爲了瞭解佛法，瞭解佛法是爲了修行。怎麼能把追求榮華富貴就叫做得道呢？』秦朝的道恒（人名，不確定），隱居在山巖之中，是有原因的。於是他隱居在林慮山的黃花谷中的凈國寺。他吃素食，專心思考佛理，把身心都託付給佛道。有人來請教，他就稍微講解弘揚。他研究了《華嚴經》、《十地經》、《維摩詰經》、《楞伽經》、《地持經》、《起信論》等經典。
【English Translation】 English version: Yingsheng (name, uncertain). He often talked about the satire of the time in the 'Daya' and 'Xiaoya' (both parts of the 'Classic of Poetry'), and the significance of the left and right historians recording the deeds of the monarchs. The 'Book of Rites' regulates human relations, and the 'Book of Music' changes customs, but these are nothing more than sensory entertainment. Its influence can be imagined. But these are far inferior to studying the Taoist doctrines of Li Er (Lao Tzu) and Zhuang Zhou (Zhuangzi), and the dialectical thoughts on the changes of Yin and Yang in the 'Book of Changes'. These can enable people to understand profound principles and cultivate their temperament. Only by studying deeply and experiencing the meaning can one understand the fundamentals of metaphysics and Confucianism. At that time, some seniors looked down on his youth, and some even publicly praised and criticized him. But when Qian (name, uncertain) showed his debating talent and unrestrained literary talent, as well as clear and understandable intentions, everyone admired his reputation and strength. From then on, he paid attention to studying Zhuangzi and the Book of Changes, and finally returned to the Buddhist scriptures, hoping to be ordained as a monk and understand the profound Buddhist principles. His parents did not allow it because they loved him. But he pleaded earnestly for many years, and was finally allowed. He first went to the Shamen Huirong (monk's name) of Quli Temple in Raoyang. Huirong was very good at divination and physiognomy, and knew that he was a talented person, and told Qian: 'You have the heart to admire Buddhist principles, and I should look at your appearance for you. Looking at your bones and appearance, you will be like M彌天 (referring to the Buddha) in the future. I myself feel that my virtue is not as good as that of Cheng Gong (monk's name), you can visit more brilliant people to realize your elegant feelings.' Although Qian earnestly requested to stay, Huirong resolutely refused. He then followed the lawyer Tanjing (monk's name) of Jiahe Temple in Dingzhou to become a monk. He was twenty-one years old at the time. His wish to become a monk had been realized, and he felt open-minded and at ease. He was brave and diligent, working hard from morning to night without slackening. He first recited the 'Srimala Sutra', and recited it in a few days. People felt strange and found that there was not a single word wrong after checking. That night, he asked about the profound questions in the scriptures, all of which involved subtle meanings. Huirong knew that he had achieved great success in his thoughts, so he gave him full ordination and allowed him to ask questions at will. He followed his teacher to Mount Wutai, which has many spiritual sites, and he saw many miraculous things with his own eyes. Later, he returned to Ye and traveled to various lecture halls. He abandoned small learning and specialized in large learning, not sticking to the sentences of the scriptures, but specializing in asking the Dharma Master Tanzun (monk's name) for the essentials of Buddhism. At that time, Buddhism in the Northern Qi Dynasty was prosperous, and even the sacrificial activities of the court and government were vying to pursue Buddhism. But Qian's character did not like to participate in these, and he nobly declined worldly interests. Everyone respected him. He said to people in private: 'Learning is to understand the Dharma, and understanding the Dharma is to practice. How can the pursuit of wealth and honor be called enlightenment?' Dao Heng (name, uncertain) of the Qin Dynasty, who lived in seclusion in the mountains, had a reason. So he lived in seclusion in Jingguo Temple in Huanghua Valley in Linlu Mountain. He ate vegetarian food, concentrated on thinking about Buddhist principles, and entrusted his body and mind to Buddhism. If someone came to ask for advice, he would explain and promote it slightly. He studied the 'Avatamsaka Sutra', 'Ten Bhumi Sutra', 'Vimalakirti Sutra', 'Lankavatara Sutra', 'Bodhisattva Bhumi Sutra', 'Awakening of Faith' and other classics.
咸究其深賾。嘗尋唯識論。遂感心熱病。專憑三寶不以醫術纏情。夜夢月落入懷。乃擘而食之。脆如冰片。甚訝香美。覺罷所苦痊復。一旬有餘流味在口。因其聖助食月成德。遂私改名以為月德也。爾後每授人戒常云。於我月德前三說受菩薩戒。逮周武平齊佛法頹毀。將欲保道存戒。逃跡金陵。結侶霄征。間行假導多被劫掠。進達壽陽曲水寺。顧法屬曰。吾等薄運所鐘。屢逢群盜。若怨結不解來報莫窮。眾可哀彼愚迷自責往業各舍什物為賊營懺。冀于來世為法知識。既而南濟大江安然利涉。由斯以推。誠齋福之助也。初達楊都棲道場寺。掃衣分衛攝念無為。時與同侶談唯識義。彼有沙門慧曉智瓘等。並陳朝道軸江表僧望。曉學兼孔釋妙善定門。瓘禪慧兩深帝王師表。又有高麗沙門智晃。善薩婆多部。名扇當塗為法城塹。並一見而結友于。再敘而高沖奧。有欲以聞天子者。遷預知情事。謂之曰。余以本朝淪覆正法凌夷。所以冒死浮江得參梵侶。生平果志遂得有餘。結援時榮幸愿緘默。惟有國子博士張機。每申盡禮請法。余景時論莊易。竊傳其義用訓庠序。因至桂州刺史蔣君之宅。獲攝大乘論。以為全如意珠。雖先講唯識薄究通宗。至於思構幽微有所流滯。今大部斯洞文旨宛然。將欲弘演未聞彼之家國。承周道失御隋歷告
【現代漢語翻譯】 咸深入研究其精妙之處。曾經研習《唯識論》，卻因此感到心煩意亂，身患疾病。於是專心依靠三寶（佛、法、僧），不以醫術爲念。夜裡夢見月亮墜入懷中，便將其掰開食用，清脆如冰片，味道香甜美好，感到非常驚訝。醒來后，所有的病痛都痊癒了。十多天後，口中仍然留有那美妙的滋味。因為得到聖者的幫助，食月而成德行，於是私下將名字改為月德（通過食用月亮獲得德行）。此後，每次為人授戒時，常說：『在我月德面前三次宣說，即可受菩薩戒。』等到周武帝平定北齊，佛法衰敗毀壞，（月德）想要保全自己的道行和戒律，便逃到金陵（今南京）。與同伴結伴出發，在黑夜中趕路。由於不熟悉道路，多次遭到劫掠。最終到達壽陽（今安徽壽縣）的曲水寺。月德對同行的僧人說：『我們命運不濟，屢次遇到盜賊。如果怨恨不解，報復將無窮無盡。大家應該哀憐他們的愚昧無知，自責往昔的罪業，各自拿出財物為盜賊懺悔，希望來世能成為弘揚佛法的善知識。』之後，他們平安地渡過長江，順利到達目的地。由此可見，這是虔誠齋戒帶來的福報啊。剛到楊都（今江蘇揚州），便住在道場寺。他專心掃地，乞食，收攝心念，修習無為之法。當時，他與同伴談論《唯識論》的義理。同伴中有沙門慧曉、智瓘等人，都是陳朝的道安法師的弟子，是江南一帶備受尊重的僧人。慧曉精通儒家和佛家的學問，擅長禪定。智瓘禪定和智慧都很深厚，是帝王的老師。還有高麗（古代朝鮮半島國家）的沙門智晃，精通薩婆多部（一切有部，佛教部派之一）的學說，名聲遠揚，被譽為護法的城墻。月德與他們一見如故，結為好友，多次交流，更加敬佩他們的學識。有人想把月德的事情稟告給天子，月德預先知道此事，便說：『我因為本朝淪陷，正法衰微，所以冒著生命危險渡江，來參訪各位法師。平生的願望已經實現，感到非常滿足。與當世權貴結交，並非我的願望，請不要聲張。』只有國子博士張機，每次都以最恭敬的禮節向月德請教佛法。月德偶爾也談論《莊子》和《易經》，並將其中的義理傳授給學生。後來，月德到了桂州（今廣西桂林）刺史蔣君的府邸，得到了《攝大乘論》。他認為這部論就像如意寶珠一樣珍貴。雖然之前已經講解過《唯識論》，對佛法也有一定的瞭解，但在思考深奧微妙之處時，仍然有所滯礙。現在有了這部論，所有的文句和旨意都清晰明瞭。他打算弘揚這部論，但還沒有聽說過那個國家的人民信奉佛法。正當周朝失去統治，隋朝即將建立的時候。
【English Translation】 He deeply investigated its profound mysteries. He once studied the Vijnaptimatrata-siddhi (唯識論, Treatise on the Establishment of Consciousness-Only), but it caused him to feel agitated and develop a fever. He relied solely on the Three Jewels (Buddha, Dharma, Sangha), not seeking medical treatment. One night, he dreamed that the moon fell into his embrace. He broke it apart and ate it; it was crisp like a flake of ice, and he was amazed by its fragrance and deliciousness. Upon waking, all his suffering was healed. For more than ten days, the flavor lingered in his mouth. Because of the saint's assistance, he attained virtue by eating the moon, so he privately changed his name to Yuede (月德, Moon Virtue, meaning virtue attained through eating the moon). Thereafter, whenever he administered precepts to others, he would say, 'Before me, Yuede, recite the Bodhisattva precepts three times to receive them.' When Emperor Wu of the Northern Zhou dynasty pacified the Qi dynasty, Buddhist teachings were declining and being destroyed. Wanting to preserve his practice and uphold the precepts, he fled to Jinling (present-day Nanjing). He set out with companions at night. Because they were unfamiliar with the roads, they were often robbed. Eventually, they reached Qushui Temple in Shouyang (present-day Shou County, Anhui). Yuede said to his fellow monks, 'Our fate is unfortunate, as we have repeatedly encountered bandits. If resentment is not resolved, retribution will be endless. We should pity their ignorance and blame our past karma. Let each of us offer our belongings to repent for the bandits, hoping that in future lives, we can become wise teachers of the Dharma.' Afterward, they safely crossed the Yangtze River and reached their destination smoothly. From this, it can be inferred that it was the assistance of sincere fasting and blessings. Upon arriving in Yangdu (present-day Yangzhou, Jiangsu), he resided at Daocheng Temple. He devoted himself to sweeping, begging for alms, collecting his thoughts, and practicing non-action. At that time, he discussed the meaning of the Vijnaptimatrata-siddhi with his companions. Among them were the monks Huixiao and Zhiguan, both disciples of Dharma Master Dao'an of the Chen dynasty, and highly respected monks in the Jiangnan region. Huixiao was proficient in Confucian and Buddhist teachings and skilled in meditation. Zhiguan was profound in both meditation and wisdom, and was a teacher to emperors. There was also the Korean monk Zhihuang, who was well-versed in the Sarvastivada school (薩婆多部, one of the early Buddhist schools), and whose reputation spread far and wide, being hailed as a fortress protecting the Dharma. Yuede became friends with them at first sight, and after repeated exchanges, he admired their knowledge even more. Someone wanted to report Yuede's affairs to the emperor, but Yuede knew about it in advance and said, 'I fled across the river at the risk of my life to visit you all because my dynasty has fallen and the true Dharma is declining. My lifelong wish has been fulfilled, and I am very satisfied. It is not my wish to associate with powerful people of the time, so please do not publicize it.' Only Zhang Ji, a doctor of the Imperial Academy, always asked Yuede to teach him the Dharma with the utmost respect. Yuede occasionally discussed Zhuangzi and the I Ching, and taught their meanings to his students. Later, Yuede arrived at the residence of Jiang Jun, the governor of Guizhou (present-day Guilin, Guangxi), and obtained the Mahayana-samgraha (攝大乘論, Compendium on the Great Vehicle). He considered this treatise to be as precious as a wish-fulfilling jewel. Although he had previously lectured on the Vijnaptimatrata-siddhi and had some understanding of Buddhism, he still encountered obstacles when contemplating profound and subtle points. Now that he had this treatise, all the words and meanings were clear and understandable. He intended to propagate this treatise, but he had not heard of the people of that country believing in Buddhism. Just as the Zhou dynasty was losing its rule and the Sui dynasty was about to be established.
興。遂與同侶俱辭建業。緇素知友祖道新林。去留哀感各題篇什。曉禪師命章賦詩曰。生平本胡越。關吳各異津。聯翩一傾蓋。便作法城親。清談解煩累。愁眉始得申。今朝忽分手。恨失眼中人。子向涇河道。慧業日當新。我住䢴江側。終為松下塵。沉浮從此隔。無復更來因。此別終天別。迸淚忽沾巾。余之名德並有綴詞。久失其文。各執手辭袂。登石頭岸。入舟動楫。忽風浪騰涌眾人無計。遷獨正想不移。捧持攝論告江神曰。今欲以大法開彼未悟。若北土無運命也如何。必應聞大教請停風浪。冀傳法之功冥寄有屬。言訖須臾恬靜安流達岸。時人以為此論譯于南國。護國之神不許他境。事同迦延之出罽賓為羅剎之稽留也。進達彭城。新舊交集遠近欣赴。郁為大眾有一檀越。舍宅棲之。遂目所住為慕聖寺。始弘攝論。又講楞伽起信如實等論。相繼不絕。攝論北土創開。自此為始也。徐州總管谷城公萬緒。率諸僚佐擁彗咨承。盡弟子之禮。遷弘化此土屢動暄涼。黑白變俗大有成業。自周毀正法。遺形充野。乃勸獎有緣。于慕聖寺多構堂閣。隨有收聚莊嚴供養。上柱國宋公賀若弼長史張坦。出鎮楊州。承風思展。結為良導。及諸道俗佇愿德音。坦乃手疏邀延。遷亦虛舟待吹。遠到廣陵。舉郭迎望。歌梵遏雲霞。香花翳日月。
【現代漢語翻譯】 現代漢語譯本： 於是，曉禪師和他的同伴們一起告別建業（今南京）。僧俗兩界的知心朋友們在新林（地名）為他們餞行。離別之際，大家都感到悲傷不捨，各自題詩留念。曉禪師作詩說：『我生平本來與你像胡人與越人一樣疏遠，你我身處關地和吳地，就像在不同的渡口。偶然相遇，一見如故，便像在佛法的城池中成了親人。我們一起清談，解除煩惱和疲憊，使我緊鎖的眉頭得以舒展。今天忽然要分手，真恨不得失去眼前的你。你將前往涇河一帶，你的智慧事業一定會日益精進。我住在䢴江邊，最終會化為松樹下的塵土。從此以後，我們漂浮沉沒，相隔遙遠，再也沒有相見的機會了。這次離別，將是永別，傷心流淚，沾濕了衣巾。』其他有聲望的人也都有題詞，可惜很久了，已經遺失了。大家互相握手告別，登上石頭岸，進入船中，搖動船槳。忽然，風浪洶涌，眾人束手無策。菩提遷（人名）獨自端正心念，手捧《攝大乘論》（佛教論著），向江神禱告說：『我今天要用大法開啟那些尚未覺悟的人。如果北方沒有弘揚佛法的運數，那也就算了。如果北方註定要聽聞佛法，請停止風浪。希望我傳播佛法的功德，能在冥冥之中有所歸屬。』說完，頃刻之間，風平浪靜，船隻平穩地到達了岸邊。當時的人們認為，這部《攝大乘論》在南方翻譯，是護國之神不允許它流傳到其他地方，這件事就像迦延（佛教人物）帶著佛經離開罽賓（地名）時，被羅剎（惡鬼）阻留一樣。菩提遷一行人到達彭城（今徐州）。新舊朋友聚集在一起，遠近的人都高興地前來迎接。聚集了很多人，其中有一位檀越（施主），捨出自己的住宅供他們居住。於是，人們就把他們居住的地方叫做慕聖寺。菩提遷開始弘揚《攝大乘論》，又講解《楞伽經》（佛教經典）、《起信論》（佛教論著）等經論，講授不絕。從這時開始，《攝大乘論》才開始在北方傳播。徐州總管谷城公萬緒，率領眾位僚佐，拿著掃帚迎接，以弟子之禮對待菩提遷。菩提遷在此地弘揚佛法，多次經歷寒暑，使當地的風俗發生了很大的改變，取得了很大的成就。自從北周朝廷摧毀佛法以來，被毀壞的佛像遺棄在荒野。於是，菩提遷勸勉有緣之人，在慕聖寺建造了許多殿堂樓閣，隨有隨收，莊嚴供養。上柱國宋公賀若弼、長史張坦，出任揚州鎮守。仰慕菩提遷的德行，希望能夠結為良師益友。揚州的僧俗百姓都渴望聽到菩提遷的教誨。張坦於是親手寫信邀請菩提遷。菩提遷也順應時勢，前往廣陵（今揚州）。全城的人都出來迎接，歌頌佛法的聲音響徹雲霄，香花遮蔽了日月。 English version: Thereupon, Master Xiao Chan and his companions bid farewell to Jianye (present-day Nanjing). Monastic and lay friends saw them off at Xinlin (place name). At the parting, everyone felt sorrow and reluctance, composing poems to commemorate the occasion. Master Xiao Chan wrote a poem saying: 'In my life, I was originally as distant from you as the Hu people from the Yue people, you and I are in Guan and Wu, like being at different ferry crossings. By chance, we met and became like family in the city of Dharma. We talked and relieved our worries and fatigue, allowing my furrowed brow to relax. Today, we suddenly have to part, I truly hate to lose you from my sight. You will go to the Jing River area, your wisdom and career will surely improve day by day. I live by the 䢴 River, and will eventually turn into dust under the pine trees. From now on, we will float and sink, far apart, and there will be no chance to meet again. This farewell will be a final farewell, tears of sadness wetting my scarf.' Other esteemed individuals also wrote inscriptions, but unfortunately, they have been lost for a long time. Everyone shook hands and bid farewell, boarded the Stone Shore, entered the boat, and rowed the oars. Suddenly, the wind and waves surged, and everyone was helpless. Bodhiqian (person's name) alone straightened his mind, held the 'Mahāyānasaṃgraha' (Buddhist treatise) in his hands, and prayed to the River God, saying: 'Today, I want to use the Great Dharma to enlighten those who have not yet awakened. If the North has no destiny to promote the Dharma, then so be it. If the North is destined to hear the Dharma, please stop the wind and waves. I hope that the merit of my spreading the Dharma can have a destination in the unseen.' After speaking, in an instant, the wind and waves calmed down, and the boat smoothly reached the shore. At that time, people believed that this 'Mahāyānasaṃgraha' was translated in the South, and the guardian deity of the country did not allow it to spread to other places, just like when Kāśyapa Mātaṅga (Buddhist figure) left Kashmir (place name) with the Buddhist scriptures, he was detained by the Rakshasas (demons). Bodhiqian and his party arrived at Pengcheng (present-day Xuzhou). Old and new friends gathered together, and people from far and near came to welcome them with joy. A large crowd gathered, and one Dānapati (patron) donated his house for them to live in. Therefore, people called the place where they lived the Musheng Temple. Bodhiqian began to promote the 'Mahāyānasaṃgraha', and also lectured on the 'Laṅkāvatāra Sūtra' (Buddhist scripture), the 'Awakening of Faith' (Buddhist treatise), and other scriptures and treatises, teaching continuously. From this time on, the 'Mahāyānasaṃgraha' began to spread in the North. The General Manager of Xuzhou, Duke Gucheng Wan Xu, led the officials, holding brooms to welcome him, and treated Bodhiqian with the etiquette of a disciple. Bodhiqian promoted the Dharma in this land, experiencing many cold and hot seasons, greatly changing the local customs and achieving great success. Since the Northern Zhou Dynasty destroyed the Dharma, the destroyed Buddha statues were abandoned in the wilderness. Therefore, Bodhiqian exhorted those with affinity to build many halls and pavilions in the Musheng Temple, collecting and decorating them as they became available, and making offerings. The Pillar State General Song Gong He Ruobi and Chief Secretary Zhang Tan were appointed to guard Yangzhou. Admiring Bodhiqian's virtue, they hoped to become good teachers and friends. The monastic and lay people of Yangzhou were eager to hear Bodhiqian's teachings. Zhang Tan then personally wrote a letter inviting Bodhiqian. Bodhiqian also followed the trend and went to Guangling (present-day Yangzhou). The whole city came out to welcome him, the sound of singing the Dharma resounded through the clouds, and the fragrant flowers covered the sun and moon.
【English Translation】 Xing. Then he and his companions bid farewell to Jianye (now Nanjing). Monks, nuns, and lay friends saw them off at Xinlin. Those departing and those staying behind felt sorrow and composed poems. Chan Master Xiao composed a poem saying: 'In life, we were originally like the Hu and Yue people, Guan and Wu are like different ferries. Meeting by chance, we became like family in the Dharma city. Pure talks relieved worries, and frowning brows began to relax. Today, we suddenly part, regretting the loss of the person before my eyes. You go to the Jing River, your wisdom will surely grow daily. I live by the 䢴 River, and will eventually become dust under the pines. Floating and sinking, we are separated, with no chance to meet again. This farewell is a final farewell, tears suddenly wetting my scarf.' Others of virtue also wrote poems, but they have been lost for a long time. They shook hands and bid farewell, boarded the Stone Shore, and entered the boat. Suddenly, the wind and waves rose, and everyone was helpless. Qian alone maintained his composure, holding the Mahāyānasaṃgraha (Compendium on the Great Vehicle) and told the river god: 'Now I want to use the Great Dharma to enlighten those who are not yet enlightened. If the Northern lands have no destiny, then so be it. If they are destined to hear the Great Teaching, please stop the wind and waves. May the merit of spreading the Dharma have a connection in the unseen.' As soon as he spoke, the waves calmed and the boat reached the shore. People at the time thought that this treatise was translated in the South, and the guardian deity did not allow it to go to other lands, like Kāśyapa Mātaṅga's departure from Kashmir being detained by the Rakshasas. They arrived at Pengcheng (now Xuzhou). Old and new friends gathered, and those near and far came to welcome them. A large crowd gathered, and a dānapati (patron) donated his house for them to live in. So, the place where they lived was called Musheng Temple. He began to propagate the Mahāyānasaṃgraha, and also lectured on the Laṅkāvatāra Sūtra (Descent into Lanka Sutra), the Awakening of Faith, and other treatises. The Mahāyānasaṃgraha was first opened in the Northern lands from this time. The General Manager of Xuzhou, Duke Gucheng Wan Xu, led his officials to welcome him with brooms, treating him with the respect of a disciple. Qian propagated the Dharma in this land, experiencing many seasons, greatly changing the customs and achieving great success. Since the Zhou dynasty destroyed the Dharma, the abandoned images filled the fields. So, he encouraged those with affinity to build halls and pavilions at Musheng Temple, collecting and adorning them as they could. The Pillar State General Song Gong He Ruobi and Chief Secretary Zhang Tan, stationed in Yangzhou, admired his virtue and sought to become good guides. The monks and laypeople of all paths longed for his virtuous teachings. Tan personally wrote a letter inviting him. Qian also awaited the wind, traveling far to Guangling (now Yangzhou). The whole city welcomed him, the sounds of chanting reaching the clouds, and the fragrant flowers obscuring the sun and moon.
桑門一盛榮莫加斯。宋公名重位高。頗以學能傲誕。遷應權授法。不覺心醉形摧。乃攜其家屬。從受歸戒。初停開善建弘攝論。請益千計。不久徐方官庶思渴法言。江都才了復迎還北。盛轉法輪聲名遐布。屬開皇七年秋。下詔曰。皇帝敬問徐州曇遷法師。承修敘妙因勤精道教。護持正法利益無邊。誠釋氏之棟樑。即人倫之龍象也。深愿巡歷所在承風餐德。限以朝務實懷虛想。當即來儀以沃勞望。弟子之內閑解法相能轉梵音者十人。並將入京。當與師崇建正法刊定經典。且道法初興觸途草創。弘獎建立終藉通人。京邑之間遠近所湊。宣揚法事為惠殊廣。想振錫拂衣。勿辭勞也。尋望見師不復多及。時洛陽慧遠。魏郡慧藏。清河僧休。濟陰寶鎮。汲郡洪遵。各奉明詔同集帝輦。遷乃率其門人。行途所資皆出天府。與五大德謁帝于大興殿。特蒙禮接勞以優言。又敕所司。並於大興善寺安置供給。王公宰輔冠蓋相望。雖各將門徒十人。而慕義沙門敕亦延及。遂得萬里尋師。於焉可想。於斯時也宇內大通。京室學僧多傳荒遠。眾以攝論初辟投誠請祈。即為敷弘。受業千數。沙門慧遠領袖法門。躬處坐端橫經稟義。自是傳燈不絕於今多矣。雖則寰㝢穿鑿時有異端。原其解起莫非祖習。故真諦傳云。不久有大國不近不遠大根性人。能
【現代漢語翻譯】 現代漢語譯本 桑門一盛榮莫加斯（Sangmen Yisheng Rongmoga），宋公（Song Gong）名聲顯赫地位崇高，常常因為學識才能而顯得傲慢自大。後來應邀傳授佛法，不知不覺被佛法深深吸引，身心俱疲。於是帶著家人，跟隨桑門一盛榮莫加斯受戒皈依。起初在開善寺（Kaisan Temple）建立弘揚攝論（Shelun），前來請教的人數以千計。不久，徐州（Xuzhou）的官員和百姓渴望聽到佛法，剛在江都（Jiangdu）講完經，又被迎回北方。桑門一盛榮莫加斯弘揚佛法，聲名遠播。開皇七年秋天，皇帝下詔說：『皇帝恭敬地問候徐州曇遷法師（Tanqian Fashi of Xuzhou）。聽說您修習微妙的因緣，勤奮精進地修習佛道，護持正法，利益無邊。您真是佛教的棟樑，人中的龍象。』深切希望您巡遊各地，讓我們有機會聆聽您的教誨，學習您的德行。只是因為朝廷事務繁忙，實在懷念您，期待您能儘快來到京城，以滿足我們的願望。朕將挑選十位精通佛法，能夠翻譯梵文的弟子，一同前往京城。與法師您一起弘揚正法，刊定經典。而且佛法初興，一切都還在草創階段，弘揚和建立佛法，最終還是要依靠通達之人。京城內外，遠近的人們都聚集而來，宣揚佛法，功德無量。希望您能拿起錫杖，拂去塵埃，不要推辭辛勞。』不久，皇帝就盼望見到法師，沒有再多說什麼。當時洛陽（Luoyang）的慧遠（Huiyuan），魏郡（Weijun）的慧藏（Huicang），清河（Qinghe）的僧休（Sengxiu），濟陰（Jiyin）的寶鎮（Baozhen），汲郡（Jijun）的洪遵（Hongzun），各自奉皇帝的詔令，一同來到京城。曇遷於是率領他的門人，前往京城的路費都由國庫提供。與五位高僧在大興殿（Daxing Hall）拜見皇帝，受到皇帝的禮遇和慰問。皇帝又命令有關部門，在大興善寺（Daxingshan Temple）安排他們的住宿和供給。王公大臣們紛紛前來拜訪。雖然每位法師只帶了十位門徒，但皇帝也下令接納其他仰慕佛法的沙門，於是得以萬里尋師，這真是令人欣慰。當時，宇內交通暢通，京城的學僧大多來自偏遠地區。大家因為攝論（Shelun）剛剛開始傳播，都誠心誠意地前來請求學習。曇遷於是為他們講解弘揚攝論。受業的弟子有數千人。沙門慧遠（Huiyuan）是法門的領袖，親自坐在座位上，拿著經書，聽取義理。從此以後，傳燈不絕，直到今天仍然如此。雖然寰宇之內，人們的理解有時會有差異，但追溯其解釋的源頭，都離不開祖師的教導。所以真諦（Paramārtha）翻譯的經書中說，不久將有一個大國，不遠不近，那裡有大根性的人，能夠……
【English Translation】 English version Sangmen Yisheng Rongmoga, also known as Song Gong, was renowned and held a high position. He often appeared arrogant due to his knowledge and abilities. Later, he was invited to teach the Dharma, and unknowingly became deeply attracted to it, both physically and mentally exhausted. Therefore, he brought his family and took refuge in Sangmen Yisheng Rongmoga, receiving the precepts. Initially, he established and promoted the Shelun (Compendium of Treatises) at Kaisan Temple (Kaisan Temple), with thousands coming to seek his teachings. Soon after, officials and people of Xuzhou (Xuzhou) yearned to hear the Dharma. Having just finished lecturing in Jiangdu (Jiangdu), he was welcomed back to the north. Sangmen Yisheng Rongmoga propagated the Dharma, and his fame spread far and wide. In the autumn of the seventh year of the Kaihuang era, the emperor issued an edict saying: 'The emperor respectfully inquires after the Dharma Master Tanqian (Tanqian Fashi) of Xuzhou. It is said that you cultivate the subtle causes, diligently and vigorously practice the Buddhist path, uphold the Dharma, and benefit immeasurably. You are truly the pillar of Buddhism, the dragon and elephant among humans.' He deeply hoped that he would travel around, giving them the opportunity to listen to his teachings and learn from his virtues. However, due to the busyness of court affairs, he truly missed him and hoped that he could come to the capital as soon as possible to fulfill their wishes. The emperor would select ten disciples who were proficient in the Dharma and capable of translating Sanskrit, to go to the capital together. Together with the Dharma Master, they would promote the Dharma and edit the scriptures. Moreover, the Dharma was just beginning to flourish, and everything was still in its initial stages. The propagation and establishment of the Dharma would ultimately rely on those who were knowledgeable. People from far and near gathered in and around the capital, propagating the Dharma, which would bring immeasurable merit. He hoped that he would take up his staff and dust off his robes, and not decline the hardship.' Soon after, the emperor looked forward to seeing the Dharma Master and did not say much more. At that time, Huiyuan (Huiyuan) of Luoyang (Luoyang), Huicang (Huicang) of Weijun (Weijun), Sengxiu (Sengxiu) of Qinghe (Qinghe), Baozhen (Baozhen) of Jiyin (Jiyin), and Hongzun (Hongzun) of Jijun (Jijun), each received the emperor's edict and came to the capital together. Tanqian then led his disciples, and the expenses for their journey to the capital were provided by the national treasury. Together with the five eminent monks, they met the emperor at Daxing Hall (Daxing Hall), and were received with courtesy and consolation. The emperor also ordered the relevant departments to arrange their accommodation and supplies at Daxingshan Temple (Daxingshan Temple). Princes and ministers came to visit one after another. Although each Dharma Master only brought ten disciples, the emperor also ordered the acceptance of other Sramanas who admired the Dharma, so they were able to seek a teacher from afar, which was truly gratifying. At that time, the country was open, and the monks in the capital mostly came from remote areas. Because the Shelun (Compendium of Treatises) had just begun to spread, everyone sincerely came to request to learn. Tanqian then explained and promoted the Shelun for them. There were thousands of disciples who received instruction. The Sramana Huiyuan (Huiyuan) was the leader of the Dharma, personally sitting in the seat, holding the scriptures, and listening to the meaning. From then on, the transmission of the lamp has continued uninterrupted until today. Although within the universe, people's understanding may sometimes differ, tracing the source of their explanations, they cannot be separated from the teachings of the ancestors. Therefore, the scriptures translated by Paramārtha (Paramārtha) say that soon there will be a great country, not far or near, where there are people with great roots, who can...
弘斯論。求今望古豈非斯人乎。十年春。帝幸晉陽。敕遷隨駕。既達並部。又詔令僧御殿行道。至夜追遷入內與御同榻。帝曰。弟子行幸至此。承大有私度山僧。于求公貫。意願度之如何。遷曰。昔周武御圖殄滅三寶。眾僧等或刬跡幽巖。或逃竄異境。陛下統臨大運更闡法門。無不歌詠有歸來投聖德。比雖屢蒙招引度脫。而來有先後致差際會。且自天地覆載莫匪王民。至尊汲引萬方寧止一郭蒙慶。帝沈慮少時。方乃允焉。因下敕曰。自十年四月已前。諸有僧尼私度者。並聽出家。故率土蒙度數十萬人。遷之力矣。尋下敕為第四皇子蜀王秀。于京城置勝光寺。即以王為檀越。敕請遷之徒眾六十餘人。住此寺中受王供養。左僕射高颎。右衛將軍虞慶則。右僕射蘇威。光祿王端等。朝務之暇。執卷承旨。四門博士國子助教劉子平。孔門俊乂。屈膝餐奉。魏郡道士仇岳。洞曉莊老。文皇欽重。入京造展共談玄理。遷既為帝王挹敬侯伯邀延。抗行之徒是非紛起。或謂滯于榮寵者。乃著亡是非論以示諸己。其詞曰。夫自是非彼。美己惡人。物莫不然。以皆然故舉世紜紜無自正者也。斯由未達是非之患。乃致於此。言至患者有十不可。一是非無主。二自性不定。三彼我俱有。四更互為因。五迭不相及。六隱顯有無。七性自相違。八執
【現代漢語翻譯】 現代漢語譯本： 弘斯（Hóngsī，人名）評論說：『拋開現在，展望過去，難道不是這樣的人嗎？』 十年春天，皇帝駕臨晉陽（Jìnyáng，地名），下令讓釋遷（Shì Qiān，人名）隨行。到達并州（Bīngzhōu，地名）后，又下詔令僧人在殿內舉行佛事。到了晚上，又追召釋遷入宮，與皇帝同榻而眠。皇帝說：『弟子我這次出行到這裡，聽說有很多私自剃度的山僧，都想要求得釋公的引薦。不知您意下如何，是否願意度化他們？』 釋遷回答說：『從前周武王（Zhōu Wǔwáng，人名）憑藉武力消滅佛教，眾僧或隱匿於幽深的山洞，或逃亡到異國他鄉。陛下您統治天下，弘揚佛法，沒有不歌頌聖德，歸來投奔的。雖然多次蒙受招引度脫，但來的人有先有後，際遇不同。況且天地覆蓋，大地承載，沒有不是陛下的子民。至尊您汲引萬方，難道只讓一地百姓蒙受恩慶嗎？』 皇帝沉思片刻，最終應允。於是下詔說：『自十年四月以前，所有私自剃度的僧尼，都允許出家。』因此全國蒙受度化的人有數十萬，這都是釋遷的功勞啊。 不久，皇帝下詔為第四皇子蜀王楊秀（Shǔ Wáng Yáng Xiù，人名）在京城建造勝光寺（Shèngguāng Sì，寺名），並以蜀王為檀越（Dānyuè，施主）。下詔請釋遷的徒眾六十餘人，住在勝光寺中接受蜀王的供養。左僕射高颎（Gāo Jiǒng，人名），右衛將軍虞慶則（Yú Qìngzé，人名），右僕射蘇威（Sū Wēi，人名），光祿王端（Wáng Duān，人名）等，在處理朝政之餘，手持經卷，聽從釋遷的教誨。四門博士、國子助教劉子平（Liú Zǐpíng，人名），是孔門中的俊傑，也屈膝侍奉釋遷。魏郡道士仇岳（Qiú Yuè，人名），精通莊子和老子的學說，文帝非常器重他，讓他入京與釋遷共同探討玄理。釋遷既受到帝王的尊敬，又受到侯伯的邀請，因此招致了一些抗行之徒的議論，是非紛紛而起。有人說他沉溺於榮華富貴。於是他寫了《亡是非論》（Wáng Shì Fēi Lùn，論名）來表明自己的心跡。 其文如下：『總是認為自己是對的，別人是錯的，讚美自己，厭惡別人，萬物莫不如此。正因為大家都這樣，所以舉世紛紜，沒有能夠自我糾正的人。這是由於沒有認識到是非的禍患，才導致這樣的結果。說到是非的禍患，有十個不可避免的方面：一是是非沒有主宰；二是自性不定；三是彼我都有是非；四是互相成為因果；五是交替變化互不相及；六是隱顯有無不定；七是自性互相違背；八是執著于'
【English Translation】 English version: Hongsi (Hóngsī, a person's name) commented: 'Looking back from the present to the past, isn't this the kind of person?' In the spring of the tenth year, the Emperor visited Jinyang (Jìnyáng, a place name) and ordered Shi Qian (Shì Qiān, a person's name) to accompany him. After arriving in Bingzhou (Bīngzhōu, a place name), he issued another decree ordering monks to perform Buddhist rituals in the palace. At night, he summoned Shi Qian into the palace to sleep on the same couch. The Emperor said, 'Your disciple has come here on this journey and has heard that there are many privately ordained mountain monks who wish to seek an introduction from Master Shi. What do you think? Are you willing to ordain them?' Shi Qian replied, 'In the past, King Wu of Zhou (Zhōu Wǔwáng, a person's name) used force to destroy Buddhism. Monks either hid in secluded caves or fled to foreign lands. Your Majesty now rules the world and promotes Buddhism. Everyone sings praises of your holy virtue and returns to submit. Although I have been repeatedly invited to ordain people, those who come arrive at different times and have different circumstances. Moreover, everything under heaven and earth is Your Majesty's subject. Your Majesty draws in all directions; why should only one place receive blessings?' The Emperor pondered for a moment and finally agreed. He then issued a decree saying, 'From before the fourth month of the tenth year, all monks and nuns who have been privately ordained are allowed to be ordained.' Therefore, hundreds of thousands of people throughout the country were ordained, all thanks to Shi Qian's efforts. Soon after, the Emperor issued a decree to build Shengguang Temple (Shèngguāng Sì, a temple name) in the capital for the fourth prince, Prince Shu, Yang Xiu (Shǔ Wáng Yáng Xiù, a person's name), and designated Prince Shu as the Danayaka (Dānyuè, a patron). He ordered more than sixty of Shi Qian's disciples to live in Shengguang Temple and receive offerings from Prince Shu. The Left Minister Gao Jiong (Gāo Jiǒng, a person's name), the Right General of the Guard Yu Qingze (Yú Qìngzé, a person's name), the Right Minister Su Wei (Sū Wēi, a person's name), and Guanglu Wang Duan (Wáng Duān, a person's name), among others, would hold scriptures and listen to Shi Qian's teachings in their spare time. Liu Ziping (Liú Zǐpíng, a person's name), a Four Gates Scholar and Assistant Instructor of the Imperial Academy, a talented individual from the school of Confucius, also knelt and served Shi Qian. Qiu Yue (Qiú Yuè, a person's name), a Taoist priest from Wei Commandery, who was well-versed in the teachings of Zhuangzi and Laozi, was highly regarded by Emperor Wen, who invited him to the capital to discuss profound principles with Shi Qian. Because Shi Qian was respected by emperors and invited by marquises and earls, he aroused criticism from some who opposed him, and disputes arose. Some said that he was indulging in wealth and honor. Therefore, he wrote 'On the Absence of Right and Wrong' (Wáng Shì Fēi Lùn, the name of the essay) to express his thoughts. The text reads as follows: 'Always thinking that oneself is right and others are wrong, praising oneself and disliking others, everything is like this. Because everyone is like this, the world is in turmoil, and no one can correct themselves. This is because they have not realized the harm of right and wrong, which leads to this result. Speaking of the harm of right and wrong, there are ten unavoidable aspects: first, right and wrong have no master; second, self-nature is uncertain; third, both self and others have right and wrong; fourth, they become causes and effects for each other; fifth, they alternate and do not affect each other; sixth, concealment and manifestation, existence and non-existence are uncertain; seventh, self-natures contradict each other; eighth, clinging to'
者偏著。九是非差別。十無是無非。初明無適主者。此云我是。彼云我是。彼此競取。乃令是非無定從。彼云此非。此云彼非。彼此競興。遂使非無適趣。或者必欲以是自歸以非屬彼者。此有何理而可然耶。理不然故強為之者莫不致敗耳。物豈知其然哉。文多不委。十三年。帝幸岐州。遷時隨彼。乃敕蜀王布圍南山。行春搜之事也。王逐一獸入故窯中。既失軌跡。但見滿窯破落佛像。王遂罷獵。具以事聞。遷因奏曰。比經周代毀道。靈塔聖儀填委溝壑者多。蒙陛下興建已得修營。至於碎身遺影尚遍原野。貧道觸目增慟。有心無事。帝聞惘然曰。弟子庸朽垂拱巖廊。乃使尊儀冒犯霜露。如師所說。朕之咎也。又下詔曰云云。諸有破故佛像。仰所在官司。精加檢括。運送隨近寺內。率土蒼生口施一文。委州縣官人檢校莊飾。故一化嚴麗遷寔有功。十四年。柴燎岱宗。遷又上諸廢山寺並無貫逃僧。請並安堵。帝又許焉。尋敕率土之內。但有山寺一僧已上皆聽給額。私度附貫。遷又其功焉。又敕河南王。為泰岳神通道場檀越。即舊朗公寺也。齊主為神寶檀越舊靜默寺也。華陽王為寶山檀越。舊靈巖寺也。又委遷簡齊魯名僧來住京輦。其為世重誠無以加。文帝昔在龍潛。有天竺沙門。以一顆舍利授之云。此大覺遺身也。檀越當盛
【現代漢語翻譯】 現代漢語譯本 『者偏著』，就是說執著于『是』的一方就有所偏頗。『九是非差別』，是指世間的種種是非分別。『十無是無非』，是指超越了是非的對立，達到一種無是無非的境界。 首先說明不應該有固定的主張。你說『我是對的』，他說『我是對的』，彼此爭執，導致是非沒有定論。你說『這個不對』，他說『那個不對』，彼此爭鬥，使得『非』也沒有確定的歸宿。有的人一定要把『是』歸於自己，把『非』歸於別人，這有什麼道理呢？沒有道理卻強行這樣做，沒有不失敗的。事物難道知道這些道理嗎？ 文字記載不多，細節不清楚。十三年，皇帝巡幸岐州，智遷（Zhi Qian）隨行。皇帝下令蜀王在南山一帶設下包圍圈，進行春季狩獵。蜀王追逐一隻野獸進入一個舊窯洞中，失去了軌跡，卻發現窯洞里滿是破損的佛像。蜀王於是停止了狩獵，並將此事稟告皇帝。智遷（Zhi Qian）因此上奏說：『自從周朝毀壞佛法以來，靈塔聖像被丟棄在溝壑中的很多。蒙陛下興建，已經得到修復。但是，破碎的佛像仍然遍佈原野，貧僧看到這些，內心感到非常悲痛，卻無能為力。』皇帝聽后悵然若失，說：『朕庸碌無能，身居高位，卻讓佛像暴露在風霜之中，正如法師所說，這是朕的罪過。』 又下詔說：『凡是有破損的佛像，由當地官府仔細檢查，運送到附近的寺廟中，全國百姓每人捐獻一文錢，委託州縣官員檢查修繕。』因此，經過一番莊嚴的修飾，智遷（Zhi Qian）確實功不可沒。 十四年，皇帝在泰山舉行柴燎祭天儀式，智遷（Zhi Qian）又上奏說，那些被廢棄的山寺，以及沒有戶籍的逃亡僧人，請求讓他們都能夠安居。皇帝又答應了他的請求。不久，皇帝下令全國，凡是有山寺，並且有一名以上的僧人，都允許給予寺廟名額，私自出家的人可以附籍。智遷（Zhi Qian）又立了一功。 皇帝又下令河南王，作為泰岳神通道場的施主，也就是原來的朗公寺。齊主作為神寶寺的施主，也就是原來的靜默寺。華陽王作為寶山的施主，也就是原來的靈巖寺。皇帝又委託智遷（Zhi Qian）挑選齊魯地區的名僧來京城居住。他在世人心中的地位，實在是無以復加。 文帝過去還是藩王的時候，有一位來自天竺的沙門，給他一顆舍利（Śarīra，佛陀或高僧火化后的遺物），說：『這是大覺（指佛陀）的遺體。檀越（Dānapati，施主）應當好好供奉。』
【English Translation】 English version 『Zhe pian zhe (者偏著)』 means that being attached to the 『right』 side is biased. 『Jiu shi fei cha bie (九是非差別)』 refers to the various distinctions of right and wrong in the world. 『Shi wu shi wu fei (十無是無非)』 refers to transcending the opposition of right and wrong, reaching a state of neither right nor wrong. First, it is explained that there should be no fixed claims. You say 『I am right,』 and he says 『I am right,』 arguing with each other, leading to no conclusion on what is right or wrong. You say 『This is wrong,』 and he says 『That is wrong,』 fighting with each other, making 『wrong』 have no definite destination. Some people insist on attributing 『right』 to themselves and 『wrong』 to others. What is the reason for this? There is no reason, and forcing it will inevitably lead to failure. Do things know these principles? There are not many written records, and the details are unclear. In the thirteenth year, the emperor visited Qizhou, and Zhi Qian (智遷) followed him. The emperor ordered the King of Shu to set up an encirclement in the Nanshan area for a spring hunt. The King of Shu chased a beast into an old kiln, lost track of it, but found the kiln full of damaged Buddha statues. The King of Shu then stopped the hunt and reported the matter to the emperor. Zhi Qian (智遷) then memorialized, saying: 『Since the Zhou Dynasty destroyed the Dharma, many spiritual pagodas and sacred images have been discarded in ditches. Thanks to Your Majesty's construction, they have been repaired. However, broken Buddha statues are still scattered in the wilderness. Seeing this, this poor monk feels very sad but is powerless.』 The emperor was lost in thought after hearing this and said: 『I am mediocre and incompetent, occupying a high position, but I have allowed the Buddha statues to be exposed to the elements. As the master said, this is my fault.』 He also issued an edict saying: 『All damaged Buddha statues should be carefully inspected by the local government and transported to nearby temples. The people of the country should donate one wen (文, ancient Chinese currency) each, and the county officials should be entrusted to inspect and repair them.』 Therefore, after a solemn renovation, Zhi Qian (智遷) indeed made a great contribution. In the fourteenth year, the emperor held a firewood sacrifice ceremony on Mount Tai. Zhi Qian (智遷) again memorialized, saying that those abandoned mountain temples and unregistered runaway monks should be allowed to live in peace. The emperor agreed to his request. Soon, the emperor ordered that all mountain temples with one or more monks should be given temple quotas, and those who became monks privately could be registered. Zhi Qian (智遷) made another contribution. The emperor also ordered the King of Henan to be the patron of the Taiyue Shentong Dojo, which was the original Langgong Temple. The Lord of Qi was the patron of the Shenbao Temple, which was the original Jingmo Temple. The King of Huayang was the patron of Baoshan, which was the original Lingyan Temple. The emperor also entrusted Zhi Qian (智遷) to select famous monks from the Qi and Lu regions to live in the capital. His position in the hearts of the world was truly unparalleled. When Emperor Wen was still a prince, a Śramaṇa (沙門, monk) from India gave him a Śarīra (舍利, relics of the Buddha or eminent monks after cremation), saying: 『This is the remains of the Greatly Enlightened One (referring to the Buddha). Dānapati (檀越, benefactor) should enshrine it well.』
興顯。則來福無疆。言訖莫知所之。後龍飛之後。迫以萬機未遑興盛。仁壽元年。追惟昔言將欲建立。乃出本所舍利。與遷交手數之。雖各專意。而前後不能定數。帝問所由。遷曰。如來法身過於數量。今此舍利即法身遺質。以事量之。誠恐徒設耳。帝意悟。即請大德三十人安置寶塔為三十道。建軌制度一準育王。帝以遷為蜀王門師。王鎮梁益。意欲令往蜀塔檢校為功。宰輔咸以劍道危懸涂徑盤折。高年宿齒難冒艱阻。更改奏之。乃令詣岐州鳳泉寺起塔。晨夕祥瑞。以沃帝心。將造石函。于寺東北二十里許。忽見文石四段光潤如玉大小平正。取為重函。其內自變作雙樹之形。高三尺餘。異色相宣。或有鳥獸龍象之狀。花葉旋轉之形。以事上聞。帝大悅。二年春。下敕於五十餘州分佈起廟。具感祥瑞如別傳敘之。四年又下敕於三十州造廟。遂使宇內大州一百餘所皆起靈塔勸物崇善。遷寔有功。及獻后云崩。于京邑西南置禪定寺。架塔七層駭臨雲際。殿堂高竦房宇重深。周閭等宮闕。林圃如天苑。舉國崇盛莫有高者。仍下敕曰。自稠師滅后禪門不開。雖戒慧乃弘而行儀攸闕。今所立寺既名禪定。望嗣前塵。宜於海內召名德禪師百二十人各二侍者並委遷禪師搜揚。有司具禮。即以遷為寺主。既恩敕爰降。不免臨之。綏撫法眾
接悟賢明。皆會素心振聲帝世。時大興善有像放光。道俗同見。以事聞上。敕問遷曰。宮中尊像並是靈儀。比來脩敬光何不見。遷曰。但有佛像皆放光明。感機既別有見不見。帝曰。朕有何罪生不遇耶。遷曰。世有三尊各有光明。其用異也。帝曰。何者是耶。答曰。佛為世尊。道為天尊。帝為至尊。尊有恒政不可並治。所以佛道弘教開示來業。故放神光除其罪障。陛下光明充於四海。律令法式禁止罪源。即大光也。帝大悅。遷美容儀善風韻。故臨機答對如此。又器宇恢雅。含垢藏疾。妙于定門練精戒品。天性仁慈寡于貪競。雖帝王贈舍遠近獻餉。一無自給並資僧眾。或濟接貧薄。追崇圖塔。又不重厚味。不飾華綺。內有關籥外屏名利。顯助弘道冥心幽隱。立志清簡不雜交遊。時俗頗以疏傲為論。深鑒國士而體其虛心應物也。凡有言述理無不當。皆能遣滯顯旨深矣。故遠公每云。遷禪師破執入理。此長勝我。斯言合也。而詞旨典正有文章。焉。雖才人沈鬱含豪。未能加也。夙感風痿之疾。運盡重增卒于禪定。春秋六十有六。即大業三年十二月六日也。葬於終南北麓勝光寺之山園。鑿石刻銘樹于墳所。當停柩之日。有一白犬不知何來。徑至喪所。雖遭遮約終不肯去。見人哀哭犬亦號叫。見人止哭犬亦無聲。與食不啖。常于
【現代漢語翻譯】 接引有悟性且賢明之人，他們都具備純潔的心靈，並在帝王的時代弘揚佛法。當時，大興善寺的佛像放出光芒，僧人和俗人都親眼目睹。他們將此事稟告皇上，皇上下令詢問達摩笈多（Dharmagupta）。皇上問道：『宮中的佛像都是極具靈性的，我一直虔誠敬奉，為何從未見過它們發光？』達摩笈多回答說：『只要是佛像，都會放出光明。只是感受的機緣不同，所以有的人能看到，有的人看不到。』皇上說：『難道是因為我有什麼罪過，所以才沒有遇到這樣的祥瑞嗎？』達摩笈多回答說：『世間有三尊，各自具有光明，但其作用不同。』皇上問：『這三尊是什麼？』達摩笈多回答說：『佛是世尊，道是天尊，皇帝是至尊。尊位各有其恒定的職責，不能混淆。所以佛和道弘揚教義，開示未來的業報，因此佛像放出神光，消除罪業和障礙。陛下的光明普照四海，用律令和法度禁止罪惡的源頭，這就是您的大光明。』皇上聽后非常高興。達摩笈多容貌俊美，談吐優雅，因此臨機應變，對答如流。他又器宇軒昂，寬容待人，精通禪定，嚴守戒律。天性仁慈，很少貪婪和爭奪。即使帝王賞賜房屋，遠近之人進獻財物，他都一概不為自己所用，全部資助僧眾，或者救濟貧困之人，修繕佛塔。他不追求美味佳餚，不穿華麗的服飾。內心嚴守戒律，對外不求名利。默默地幫助弘揚佛法，內心幽靜而隱秘。立志清廉簡樸，不與人雜亂交往。當時的人們認為他疏遠傲慢，但他深刻地瞭解國家的棟樑之才，並且虛心待人，應付世事。凡是他所說的話，都符合道理，能夠消除疑惑，闡明深刻的旨意。所以遠公（慧遠）常常說：『達摩笈多禪師破除執著，深入義理，在這方面勝過我。』這些話是符合實際的。而且他的文辭典雅端正，富有文采。即使是才華橫溢的文人，也無法超越。他早年患有風濕麻痹的疾病，晚年病情加重，最終在禪定中去世，享年六十六歲，即大業三年十二月六日。他被安葬在終南山北麓勝光寺的山園中，人們鑿石刻銘，立於墳墓前。當停放靈柩的那天，有一隻白色的狗，不知道從哪裡來，逕直來到喪葬的地方。雖然人們試圖阻止它，但它始終不肯離去。看到人們哀哭，狗也號叫；看到人們停止哭泣，狗也沉默不語。人們給它食物，它也不吃。它常常在
【English Translation】 He received and guided those with wisdom and understanding, all of whom possessed pure hearts and propagated the Dharma during the imperial era. At that time, the Buddha statue at Daxingshan Temple emitted light, which was witnessed by both monks and laypeople. They reported this matter to the Emperor, who ordered Dharmagupta (Dharmagupta) to be questioned. The Emperor asked: 'The statues in the palace are all highly spiritual, and I have always revered them with sincerity. Why have I never seen them emit light?' Dharmagupta replied: 'All Buddha statues emit light. However, the conditions for perceiving it differ, so some people see it, while others do not.' The Emperor said: 'Could it be because I have some sin that I have not encountered such an auspicious sign?' Dharmagupta replied: 'There are three venerated ones in the world, each with their own light, but their functions are different.' The Emperor asked: 'Who are these three venerated ones?' Dharmagupta replied: 'The Buddha is the World Honored One, Dao is the Heavenly Honored One, and the Emperor is the Supreme Honored One. Each has their constant duties and cannot be confused. Therefore, the Buddha and Dao propagate teachings, revealing future karmic retributions. Thus, Buddha statues emit divine light to eliminate sins and obstacles. Your Majesty's light shines upon the four seas, using laws and regulations to prohibit the source of evil. This is your great light.' The Emperor was very pleased to hear this. Dharmagupta had a handsome appearance and elegant speech, so he was able to respond appropriately and fluently. He was also magnanimous, tolerant, proficient in meditation, and strictly adhered to the precepts. He was naturally kind and rarely greedy or competitive. Even when the Emperor bestowed houses and people from afar offered wealth, he never used any of it for himself, but instead supported the monastic community or aided the poor and repaired pagodas. He did not pursue delicious food or wear luxurious clothing. He strictly adhered to the precepts internally and did not seek fame or profit externally. He silently helped propagate the Dharma, with a quiet and hidden heart. He was determined to be pure and simple, and did not associate with people indiscriminately. People at the time thought he was distant and arrogant, but he deeply understood the pillars of the nation and treated people with humility, responding to the world. Everything he said was in accordance with reason, able to dispel doubts and clarify profound meanings. Therefore, Master Yuan (Huiyuan) often said: 'Dharmagupta Chan Master breaks through attachments and deeply enters the truth, surpassing me in this regard.' These words were true. Moreover, his writing was elegant and correct, full of literary talent. Even talented writers could not surpass him. He suffered from rheumatism and paralysis in his early years, and his condition worsened in his later years. He eventually passed away in meditation at the age of sixty-six, on the sixth day of the twelfth month of the third year of the Daye era. He was buried in the mountain garden of Shengguang Temple on the northern foothills of Zhongnan Mountain, and people carved inscriptions on stone and erected them in front of his tomb. On the day of the coffin's placement, a white dog, from who knows where, came straight to the funeral site. Although people tried to stop it, it refused to leave. Seeing people weeping, the dog also howled; seeing people stop weeping, the dog also fell silent. People gave it food, but it did not eat. It often
喪所右縈而臥。既輿柩隨行。犬便前後奔走。似如監護之使。及下葬訖。便失所在。識者以犬為防畜。將非冥衛所加乎。初未終之前。有夢禪定佛殿東傾。數人扶之還正。惟東北一柱陷地。拔之不出。遷房屬於陷角。故有先驗之徴。既卒之後。有沙門專誠祈請欲知生處。乃夢見凈土嚴麗故倍常傳。寶樹宮闕郁然相峙。道俗徒侶有數千人。遷獨處金臺為眾說法。雖夢通虛實。而靈感猶希。況隨請而知。故當降靈非謬矣。所撰攝論疏十卷。年別再敷。每舉法輪諸講停務。皆傾渴奔注有若不足也。又撰楞伽起信唯識如實等疏九識四月等章華嚴明難品玄解總二十餘卷。並行於世。有沙門明則。為之行狀覼縷終始見重京師。
釋僧淵。姓李。廣漢郪人。家本巨富。為巴蜀所稱。及淵初誕。天雨銅錢于庭。家內合運處處皆滿。父運疲久口噓唱之錢不復下。倉內貯米但及於半忽滿溢出。親姻外內莫不嘆其福報也。自少至長志干殊人。行則安而徐動。坐則儼而加趺。眼光外射焰焰發越。容色玉潤狀若赤銅。聲若洪鐘響發林動。兩足輪相十角分明。二手九井文理如畫。年十八身長七尺。其父異之命令出家。即而剃落住城西康興寺。今所謂福緣是也。博尋人法訪無遠邇。經耳不忘蘊括懷抱。奉戒守素大布為衣。瓶缽之外無所蓄積。與
【現代漢語翻譯】 現代漢語譯本： 喪事期間，他向右側側臥。出殯時，犬隻便跟在靈柩前後奔走，好像監護的使者。等到安葬完畢，犬隻便不知去向。知曉的人認為犬隻本是用來防備野獸的，或許是冥界衛士所派遣的吧。在他去世之前，曾夢見禪定佛殿向東傾斜，幾個人扶正了它，只有東北角的一根柱子陷在地下，拔不出來。後來遷公的住所靠近那個陷落的角落，這或許是事先的徵兆。去世之後，有僧人虔誠祈請，想知道他往生何處。於是夢見凈土莊嚴華麗，勝過往常所見，寶樹宮闕鬱鬱蔥蔥地相互聳立，道俗信徒有數千人。遷公獨自坐在金臺上，為大家說法。雖然夢境溝通虛實，但靈驗感應仍然很少見，更何況是隨請而知，所以這應當是降靈顯現，不會有錯。他撰寫的《攝大乘論疏》十卷，每年都要講解兩遍。每次講經說法，其他講座都停止，人們都如飢似渴地奔來聽講，好像永遠不夠一樣。他又撰寫了《楞伽經疏》、《起信論疏》、《唯識論疏》、《如實論疏》、《九識章》、《四月章》、《華嚴明難品玄解》等，總共二十餘卷，在世上流傳。有沙門明則，為他撰寫了行狀，詳細地記錄了他的生平事蹟，在京師受到重視。 釋僧淵，姓李，是廣漢郡郪縣人。他家原本非常富有，是巴蜀地區所稱道的富豪。等到僧淵出生時，天上降下銅錢在他家的庭院裡，家裡的各個角落都堆滿了銅錢。他的父親搬運銅錢很久，累得氣喘吁吁，銅錢才不再降下。倉庫里儲存的米原本只有一半，忽然就滿了，而且還溢了出來。親戚朋友沒有不讚嘆他的福報的。從年少到長大，他的志向和才能都與衆不同。行走時安穩而緩慢，坐著時端正地結跏趺坐。目光向外射出，炯炯有神。容貌像玉一樣潤澤，又像赤銅一樣。聲音像洪鐘一樣，響亮地發出，震動樹林。兩隻腳的腳底有輪相，十個角都分明可見。兩隻手上的紋理像圖畫一樣清晰。
【English Translation】 English version: During the mourning period, he lay on his right side. When the coffin was carried out, a dog ran back and forth, as if it were a guardian. After the burial was completed, the dog disappeared. Those who knew him thought that the dog was originally used to guard against beasts, perhaps it was sent by the guardians of the underworld. Before his death, he dreamed that the Chan Ding (meditation) Buddha Hall was leaning to the east. Several people helped to straighten it, but one pillar in the northeast corner was stuck in the ground and could not be pulled out. Later, Qian Gong's (referring to the monk) residence was close to that sunken corner, which may have been a premonition. After his death, a monk sincerely prayed to know where he was reborn. Then he dreamed of the Pure Land (Jingtu) being solemn and magnificent, surpassing what he had seen before. Jeweled trees and palaces stood tall and lush, and there were thousands of Taoist and lay followers. Qian Gong (referring to the monk) sat alone on a golden platform, expounding the Dharma (teaching) to everyone. Although dreams connect the unreal and the real, spiritual responses are still rare, let alone knowing through prayer, so this should be a spiritual manifestation, and there is no mistake. He wrote ten volumes of 'Commentary on the Compendium of the Mahayana (She Da Cheng Lun Shu)', which he lectured on twice a year. Every time he lectured on the scriptures, other lectures would stop, and people would rush to listen as if they were thirsty and hungry, as if it was never enough. He also wrote 'Commentary on the Lankavatara Sutra (Lengqie Jing Shu)', 'Commentary on the Awakening of Faith (Qixin Lun Shu)', 'Commentary on the Vijnaptimatrata (Weishi Lun Shu)', 'Commentary on the Suchness (Rushi Lun Shu)', 'Chapters on the Nine Consciousnesses (Jiu Shi Zhang)', 'Chapters on the Fourth Month (Si Yue Zhang)', 'Profound Explanation of the Difficulties in the Avatamsaka Sutra (Huayan Ming Nan Pin Xuan Jie)', and other works, totaling more than twenty volumes, which are circulated in the world. The monk Ming Ze wrote a biography for him, recording his life in detail, which was highly regarded in the capital. Shi Sengyuan (name of the monk), whose surname was Li, was from Qi County in Guanghan Prefecture. His family was originally very wealthy, and was known as a wealthy family in the Ba-Shu region. When Sengyuan (name of the monk) was born, copper coins rained down in his courtyard, and every corner of his house was filled with copper coins. His father carried the copper coins for a long time, and was so tired that he was panting, and the copper coins stopped falling. The rice stored in the warehouse was originally only half full, but suddenly it was full and overflowing. Relatives and friends all praised his blessings. From a young age to adulthood, his aspirations and talents were extraordinary. He walked steadily and slowly, and sat upright in the lotus position. His eyes shone outwards, bright and energetic. His appearance was as smooth as jade, and as red as copper. His voice was like a loud bell, resounding and shaking the forest. The soles of his feet had wheel marks, and the ten corners were clearly visible. The lines on his hands were as clear as a picture.
同寺毅法師。交遊。二人即蜀郡僧中英傑者也。相隨入京博採新異。有陟岵寺沙門僧實者。禪道幽深帝王所重。便依學定豁爾知津。經涉炎涼詳核詞義。淵研精定道。毅博通經術。丘索草隸靡不留心。周氏廢教便還故寺。割東行房以為私宅。餘者供官。隨氏運開更新締構。領匠伐木。連雨兩月。淵執爐祈請。隨語便晴。造塔須金盤。又請地府。隨言即掘。應命藏開用足。余金還歸本窟。詳斯福力今古未聞。常給孤獨不逆人意。遠近隨助泉布若流。又以錦水江波沒溺者眾。便於南路欲架飛橋。則扣此機眾事咸集。昔諸葛武侯指二江內。造七星橋造三鐵鐓。長八九尺徑三尺許。人號鐵槍。擬打橋柱。用訖投江。頃便祈禱方為出水。淵造新橋將行豎柱。其鐓自然浮水來至橋津。及橋成也。又自投水。道俗歌謠於今逸耳。淵毅二師併爲物軌。晨夕問法無虧遺寄。毅以仁壽二年十二月十一日寅時。告弟子曰。三界無常。吾其化矣。言終神謝福緣本住。春秋六十有九。淵聞之憫然曰。毅師已往我豈獨留。俄而遘疾。遺語同瘞。即以其月十四日又化。春秋八十有四。至十七日並窆於九里堂焉。刊石紀之於寺堂。陳子良為文。
釋真慧。陜州河北人。姓陳氏。河北諸陳代稱冠族。遠稱漢右相陳平。中雲魏向侯陳陟。乃至江表陳代
【現代漢語翻譯】 現代漢語譯本： 同寺的毅法師與他交好。這二人都是蜀郡僧人中的傑出人物。他們一同前往京城，廣泛學習新奇的知識。有位陟岵寺的沙門僧實，禪道修為深邃，受到帝王的器重。他們便跟隨僧實學習禪定，豁然開悟，瞭解了佛法的真諦。淵法師精通佛經，詳細考證詞句的含義，深入研究禪定之道。毅法師博學多才，精通經書和術數，對於古文、草書、隸書無不留心。周氏王朝廢除佛教，他們便返回原來的寺廟。毅法師將寺廟東邊的僧房割讓出來作為自己的私宅，其餘的房產都上交給官府。隋朝建立后，開始重新修建寺廟。淵法師帶領工匠砍伐樹木，連續下了兩個月的雨。淵法師手持香爐祈禱，隨即雨過天晴。建造佛塔需要金盤，淵法師又向地府祈求，隨即在指定地點挖掘，應驗了祈求，所需之物充足。剩餘的金子又歸還到原來的地方。這種福力，自古以來從未聽說過。淵法師經常像給孤獨長者一樣，不違揹他人的意願，遠近的人們都紛紛捐助，錢財像泉水一樣涌來。 又因為錦江水波經常有人溺水，淵法師便想在南路架設飛橋。於是他祈求神靈，各種事情都順利完成。過去諸葛武侯曾在二江之內，建造七星橋，製造了三個鐵鐓，長八九尺，直徑三尺左右，人們稱之為『鐵槍』，用來打橋柱。用完后就投入江中。現在祈禱后，鐵鐓便從水中浮出。淵法師建造新橋，準備豎立橋柱時，那些鐵鐓自然地從水面浮到橋邊。等到橋樑建成后，鐵鐓又自己沉入水中。道士和百姓歌頌這件事，至今還在流傳。淵法師和毅法師都成為人們的榜樣，早晚向他們請教佛法，沒有遺漏和寄託。毅法師在仁壽二年十二月十一日寅時，告訴弟子們說：『三界無常，我將要圓寂了。』說完就去世了，他的福緣仍然留在寺廟。享年六十九歲。淵法師聽到后，悲傷地說：『毅師已經去世，我怎麼能獨自留下呢？』不久之後，淵法師也生病了，留下遺言要與毅法師合葬。就在當月的十四日也去世了，享年八十四歲。到十七日，他們一同安葬在九里堂。刻石記錄這件事，立在寺廟的殿堂里，由陳子良撰寫碑文。 釋真慧（釋：佛教僧侶的尊稱，真慧：法號）。是陜州河北人，姓陳。河北的陳氏家族世代都是名門望族。遠祖是漢朝的右丞相陳平（陳平：西漢大臣），中古時期是魏朝的向侯陳陟（陳陟：三國時期魏國官員），乃至江南的陳朝。
【English Translation】 English version: Venerable Yi of the same temple was a close friend. These two were outstanding figures among the monks of the Shu region. Together, they went to the capital to extensively study new and unusual knowledge. There was a Shramana Sengshi (Sengshi: a monk's name) of Zhihu Temple, whose Chan practice was profound and deeply respected by the emperor. They followed Sengshi to study meditation, suddenly gaining enlightenment and understanding the true meaning of the Dharma. Yuan (Yuan: a monk's name) was proficient in Buddhist scriptures, carefully examining the meaning of words and phrases, and deeply researching the path of meditation. Yi (Yi: a monk's name) was erudite and versatile, proficient in scriptures and numerology, paying attention to ancient texts, cursive script, and clerical script. When the Zhou dynasty abolished Buddhism, they returned to their original temple. Yi ceded the eastern monk's quarters of the temple as his private residence, and the remaining properties were handed over to the government. With the rise of the Sui dynasty, the temple was rebuilt. Yuan led the craftsmen to cut down trees, and it rained continuously for two months. Yuan held a censer and prayed, and the rain immediately stopped. A golden plate was needed to build the pagoda, and Yuan prayed to the underworld, and it was immediately excavated at the designated location, fulfilling the request and providing sufficient materials. The remaining gold was returned to its original place. Such blessings have never been heard of in ancient or modern times. Yuan often acted like Anathapindika (Anathapindika: a wealthy merchant in the time of the Buddha known for his generosity), never going against the wishes of others, and people from far and near donated generously, with money flowing like a spring. Furthermore, because many people drowned in the Jin River, Yuan wanted to build a flyover on the southern road. So he prayed to the deities, and all matters were completed smoothly. In the past, Zhuge Wuhou (Zhuge Wuhou: a famous strategist in the Three Kingdoms period) had built the Seven Star Bridge within the Two Rivers, and manufactured three iron piers, eight or nine feet long and about three feet in diameter, which people called 'Iron Spears', used to drive the bridge pillars. After use, they were thrown into the river. Now, after praying, the iron piers emerged from the water. When Yuan was building the new bridge and preparing to erect the bridge pillars, those iron piers naturally floated from the water to the bridge's edge. When the bridge was completed, the iron piers sank into the water again on their own. Taoists and common people sang about this event, which is still circulating today. Venerable Yuan and Venerable Yi became role models for the people, asking them about the Dharma morning and evening, without any omissions or reservations. On the eleventh day of the twelfth month of the second year of Renshou, at the hour of Yin, Yi told his disciples: 'The Three Realms are impermanent, I am about to pass away.' After speaking, he passed away, his blessings remaining in the temple. He lived to the age of sixty-nine. When Yuan heard this, he said sadly: 'Master Yi has passed away, how can I remain alone?' Soon after, Yuan also fell ill, leaving a will to be buried with Yi. He passed away on the fourteenth day of the same month, at the age of eighty-four. On the seventeenth day, they were buried together in Jiuli Hall. An inscription was carved to record this event, and placed in the temple hall, written by Chen Ziliang. 釋 Zhenhui (Shi: a respectful title for Buddhist monks, Zhenhui: Dharma name) was from Hebei, Shanzhou, with the surname Chen. The Chen family of Hebei had been a prominent clan for generations. Their distant ancestor was Chen Ping (Chen Ping: a minister of the Western Han Dynasty), the Right Chancellor of the Han Dynasty, and in the middle ages, Chen Zhi (Chen Zhi: an official of the Wei Kingdom during the Three Kingdoms period), the Marquis of Xiang of the Wei Dynasty, and even the Chen Dynasty in Jiangnan.
並出此鄉。真早厭身城。父母留礙逼納妻室不免外情。玉潔之志涅而逾凈。開皇十二年。年財及冠二親俱往。既將出俗猶縈妻累。先勸喻已便為解發。資給道具送往尼寺。真往陜州大通寺清禪師所。出家受具。清示以學方次第有本。曰尸羅不凈三昧無由。令往鄴下靜洪律師所。因循兩載備探幽致。又詣衛州淋落泉詢禪師所。朝授夕悟經歷歲余。于詢所得略貫終始。禪侶三百嗟詠聲馳。詢摩其頂堪傳燈法。令往山西啟諸未悟。真以學日既少。恐有差分。更住陶研乃經兩載。一一呈示去取無疑。開皇十八年承命西歸。路經白鹿百家巖。時號幽絕。山勢窮美。因登遊觀。又為留連夏坐棲之。又陳禪道。至秋擇地無越晉川。遂之蒲坂首山麻谷。創筑禪宇。四眾爭趨端居引學蔚成定市。十有八載成就極多。棲巖杰昂最稱深入。仁壽四年召與僧名住棲巖寺。其為人也諒直剛決。清儉退讓安苦忍樂。容止可觀。獨處樂靜不希華靡。大業元年。餌黃精絕粒百日。檢校教授坐禪禮懺不減生平。後覺肥充。恐有學者便休服餌。于閑田原北杯盤谷。夏坐虎窟。虎為之移。及秋虎還返窟。常有山神節度時分。如有遲延必來警覺。以大業十一年十月七日。因疾卒麻谷禪坊。春秋四十有七。初將終夕神彩若常。曰吾將生凈土。見蓮花相候。又聞異鐘
聲幽凈異香充蔚。斯相既至潛然而絕。門人道俗依而阇維收骨。起塔于麻谷。
釋慧瓚。俗姓王氏。滄州人。壯室出家。清貞自遠。承稟玄奧學慕綱紐。受具已後偏業毗尼。隨方聽略不存文句。時在定州居於律席。講至寶戒。法師曰。此事即目卒難制斷如何。瓚聞之私賤其說。時幞中有錢三百。乃擲棄之。由是卒世言不及利。周武誅剪避地南陳。流聽群師咸加芟改。開皇弘法返跡東川。于趙州西封龍山。引攝學徒安居結業。大小經律互談文義。宗重行科以戒為主。心用所指法依為基。道聞遠流歸向如市。故其所開悟。以離著為先。身則依附頭陀行蘭若法。心則思尋念慧。識妄知詮。徒侶相依數盈二百。繩床道具齊肅有儀。展轉西遊路經馬邑。朔代並晉名行師尋。譽滿二河道俗傾望。秦王俊。作鎮並部。弘尚釋門。于太原蒙山置開化寺。承斯道行延請居之。僧眾邕熙聲榮逸口。至於黑白布薩。要簡行凈之人。知有小愆便止法事。重過則依方等。輕罪約律治之。必須以教驗緣。片缺則經律俱舍。沙彌信行。重斯正業從受十戒。瓚不許之。乃歸瓚之弟子明胤禪師。遵崇行法。晚還鄴相方立部眾。及獻后云崩禪定初構。下敕追召入京傳化。自並至雍千里欽風。道次逢迎禮謁脩敬。帝里上德又邀住於終南山之龍池寺。日夜
【現代漢語翻譯】 現代漢語譯本： 幽靜的異香瀰漫，當這種祥瑞之相顯現之後，又悄然消失。慧瓚（釋慧瓚）的弟子和信徒們按照傳統火化了他的遺體，並將骨灰安放在麻谷（地名）。
釋慧瓚，俗姓王氏，是滄州人。年輕時就出家，品行清高貞潔，遠離世俗。他繼承了精深微妙的佛法，學習佛經的綱領和要領。受具足戒后，專心研究毗尼（戒律），隨處聽講，不拘泥於文字。當時他在定州，住在研究戒律的地方。當講到《寶戒經》時，有法師說：『這件事就目前來看，很難禁止和決斷，該怎麼辦呢？』慧瓚聽了，私下輕視他的說法。當時他的包袱里有三百錢，於是就全部丟棄了。從此以後，他終身不談論利益。周武帝誅滅佛教時，他避難到南陳。當時流傳的佛經被許多法師刪改。隋文帝開皇年間弘揚佛法，他又回到東方。在趙州西部的封龍山，引導和接納學徒，在那裡安居修行。他講解大小乘的經律，互相探討其中的文義。他注重修行和戒律，以戒為根本。他的思想以佛法為依據，以佛法為基礎。他的名聲遠揚，歸附他的人像趕集一樣。因此，他所開悟的，以遠離執著為先。他身體力行頭陀行（苦行）和蘭若法（在寂靜處修行），內心則思考念慧，認識虛妄，瞭解真諦。他的徒弟互相依靠，人數超過二百。他們的繩床和道具都整齊嚴肅，很有規矩。後來他向西遊歷，路過馬邑（地名）。朔州、代州和晉州的名僧都來拜訪他，他的名聲傳遍了二河（黃河和汾河），道俗都仰慕他。秦王楊俊（楊俊），鎮守并州，弘揚佛教，在太原蒙山建造開化寺，邀請慧瓚居住。僧眾聚集，非常興盛，他的名聲傳揚開來。每當舉行黑白布薩（半月誦戒儀式）時，他一定要選擇品行清凈的人蔘加。如果發現有人犯了小過錯，就停止法事。如果犯了重罪，就按照《方等經》的規定處理；如果犯了輕罪，就按照戒律來懲治。他必須以佛法來驗證因緣，如果有一點缺失，就經律都捨棄。沙彌信行，重視這種正業，想從慧瓚那裡受十戒，慧瓚沒有允許。於是信行就歸依了慧瓚的弟子明胤禪師，遵從修行佛法。慧瓚晚年回到鄴城，才開始建立部眾。等到獻後去世，禪定寺剛剛建成，朝廷就下令追召他入京傳法。從并州到雍州，千里之內都欽佩他的風範。一路上，人們紛紛迎接他，向他禮拜，表達敬意。京城裡的高僧大德又邀請他住在終南山的龍池寺，日夜不停地...
【English Translation】 English version: A subtle and pure fragrance filled the air. This auspicious sign appeared and then vanished silently. His disciples, both monastic and lay, followed the tradition, cremated his body, and enshrined his relics in a stupa at Magu (place name).
釋慧瓚 (Shì Huìzàn) [Master Huizan], whose lay surname was 王氏 (Wángshì) [Wang], was a native of 滄州 (Cāngzhōu) [Cang Prefecture]. He left home at a young age, possessing a pure and upright character, distant from worldly affairs. He inherited profound and subtle Buddhist teachings, studying the key principles and essentials of the scriptures. After receiving the full monastic precepts, he dedicated himself to the study of the Vinaya (戒律, jièlǜ) [rules of monastic discipline], listening to explanations everywhere, without being attached to the literal words. At that time, he was in 定州 (Dìngzhōu) [Ding Prefecture], residing in a place dedicated to the study of monastic rules. When lecturing on the 《寶戒經》 (Bǎojiè jīng) [Precious Precepts Sutra], a Dharma master said, 'This matter is difficult to prohibit and decide at present, what should be done?' Huizan, upon hearing this, privately despised his statement. At that time, he had three hundred coins in his bag, which he then threw away. From then on, he never spoke of personal gain throughout his life. When Emperor 周武 (Zhōu Wǔ) [Wu of Zhou] persecuted Buddhism, he sought refuge in 南陳 (Nán Chén) [Southern Chen]. The circulated scriptures at the time were altered and revised by many teachers. During the 開皇 (Kāihuáng) [Kaihuang] era of Emperor 隋文 (Suí Wén) [Wen of Sui], when Buddhism was promoted, he returned to the east. At 封龍山 (Fēnglóngshān) [Mount Fenglong] west of 趙州 (Zhàozhōu) [Zhao Prefecture], he guided and received students, settling there to cultivate their practice. He lectured on the sutras and Vinaya of both the Mahayana and Hinayana traditions, discussing their meanings. He emphasized practice and discipline, with the precepts as the foundation. His thought was based on the Dharma, with the Dharma as the basis. His reputation spread far and wide, and those who came to him were like a bustling market. Therefore, what he enlightened people to was to first abandon attachments. He personally practiced the dhuta (頭陀行, tóutuóxíng) [ascetic practices] and the aranya (蘭若法, lánruòfǎ) [forest dwelling] practices. In his mind, he contemplated mindfulness and wisdom, recognizing delusion and understanding the true meaning. His disciples relied on each other, numbering over two hundred. Their rope beds and implements were all orderly and respectful. Later, he traveled west, passing through 馬邑 (Mǎyì) [Mayi]. Renowned monks from 朔代並晉 (Shuò Dài Bìng Jìn) [Shuo, Dai, Bing and Jin prefectures] sought him out. His reputation spread throughout the 二河 (Èr Hé) [Two Rivers, referring to the Yellow River and Fen River], and both monastics and laypeople admired him. 秦王楊俊 (Qín Wáng Yáng Jùn) [Prince Yang Jun of Qin], who was stationed in 并州 (Bìngzhōu) [Bing Prefecture], promoted Buddhism and built 開化寺 (Kāihuà sì) [Kaihua Temple] on 蒙山 (Méngshān) [Mount Meng] in 太原 (Tàiyuán) [Taiyuan], inviting Huizan to reside there. The monastic community gathered, flourishing greatly, and his reputation spread far and wide. Whenever the 黑白布薩 (hēibái bùsà) [Black and White Posadha, referring to the bi-monthly recitation of precepts] was held, he would select those with pure conduct to participate. If he discovered that someone had committed a minor transgression, he would stop the Dharma service. If a serious offense was committed, he would handle it according to the 《方等經》 (Fāngděng jīng) [Vaipulya Sutra]; if a minor offense was committed, he would punish it according to the Vinaya. He had to verify the causes and conditions with the Dharma, and if there was even a slight deficiency, he would abandon both the sutras and the Vinaya. The novice 信行 (Xìnxíng) [Xinxing], valued this righteous practice and wanted to receive the ten precepts from Huizan, but Huizan did not allow it. Therefore, Xinxing took refuge in 明胤禪師 (Míngyìn Chánshī) [Chan Master Mingyin], a disciple of Huizan, and followed the practice of the Dharma. In his later years, Huizan returned to 鄴城 (Yèchéng) [Yecheng], where he began to establish a community. When Empress 獻 (Xiàn) [Xian] passed away and the 禪定寺 (Chándìng sì) [Chandding Temple] was newly built, the court issued an edict summoning him to the capital to propagate the Dharma. From Bing Prefecture to 雍州 (Yōngzhōu) [Yong Prefecture], people within a thousand miles admired his virtue. Along the way, people welcomed him, bowed to him, and expressed their respect. The virtuous monks in the capital also invited him to reside at 龍池寺 (Lóngchí sì) [Longchi Temple] on 終南山 (Zhōngnánshān) [Mount Zhongnan], day and night...
請誨聞所未聞。因而卒于山舍。春秋七十有二。即大業三年九月也。弟子志超。追崇先范立像晉川。見別傳。
釋法純。俗姓祝氏。扶風始平人也。初出家日在於周世。備聞正教親奉明師。意在定林情兼拯溺。住帝京陟岵天宮二寺。往來居止通慮為先。逢于廢教退僧潛匿城市。內持道服外假俗衣。皇隋之興厥初度首。即百二十人之一也。住大興善。鞭勒形心有逾前稔。文帝聞純懷素請為戒師。自辭德薄不敢聞命。帝勤注不已。遂處禁中為傳戒法。四事厚禮。不勝其供辭還本寺。嘆曰。危身脆命無常不久。終日保養何見牢固。上供難銷。遂行方等懺法。四十五年常處凈場宗經檢失。除食便利余無闕廢。嘗于道場然燈。遂感燈明續焰經於七夜不添油炷而光耀倍常。私密異之。為滅累之嘉相也。又油甕所止在佛堂內。忽然不見。乃經再宿還來本處。而油滿如故。每於夜靜聞有說法教授之聲。異香尋隙氣沖于外。就而視之一無所見。識者以為幽祇所集故也。而謙弱成治趣務造功。不累形骸用清心海。至於三秋霖滯民苦者多。純乃屏除法服微行市裡。或代人庸作。事訖私去。有與作價反乞貧人。或見道俗衣服破壞塵垢。皆密為洗補。跪而復處。及巾屨替藉穢污臭處。皆縫洗鮮全。其例甚眾。或於靜時摙廁擔糞。有密見者告
云。若情事欣泰愿共同作。或為僧苦役。破薪運水。或王路艱岨。躬事填治。因而勵俗。相助平坦。有來䞋錫皆慘然不樂。口云。愛賊既來獄王潛至。打縛不久矣。故所獲財物。並施大眾。不造經像。人問其意。云行道者所乏耳。因以趣入也。故王公等施日盈門首。皆回與僧。而自著糞掃袈裟。內以布裙又無腰襻。以繩收束如中國法。寺僧服其行也。或有不敢受者。以為勝人。所奉稍異常徒。自敘云。余初出家依于山侶。晝則給供清眾。暮則聚薪自照。因而誦經得二十五卷。謂十地經論金剛般若論金光明諸法無行等。並講習通利。故其所宣導皆引用斯文焉。開皇十五年。文帝又請入內。為皇后受戒。施物出宮。隨散並盡。故貧窶之士。聞純之入內也要必有賜。並聚集街首待施而還。仁壽三年遂覺不悆閉室靜坐。而無痛所有。白衣童子手捧光明立侍于右。弟子慧進入問。此是何人。答曰。第六慾天頻來命我。但以諸天著樂。竟不許之。由妨修道故也。常愿生無佛法處教化眾生。慎勿彰言。死後任說。至五月內。弟子為建大齋。望崇玄福。道俗湊集並在純前。有雙鴿飛來入純房內。在衣桁上。注目看純。雖人觸捉都無有懼。純云。任之勿捉。至暮方逝。及其疾甚。人有問者。必誡以法行。不久得自縱自欺。又云。我不覺忽
乘白象也。此乃妄業耳。何由可任。因設齋食與諸舊別。所有衣資雜物施同行者。任取一事用結良緣。而神志明悟不覺余想。卒于凈住寺。春秋八十有五。即仁壽三年五月十二日也。葬于白鹿原南。鑿龕處之。外開門穴以施飛走。后更往觀。身肉皆盡。而骸骨不亂。弟子慧昂等。率諸檀越追慕先范。乃圖其儀質。飾以丹青。見在凈住。沙門彥琮。褒美厥德為敘贊云。昂少所慈育。親供上行。為之碑文。廣陳盛事。兼以立性閑穆。識悟清爽。文藻橫被聞于京室。著集十卷頗共傳之。
釋法進。不知氏族。住益州綿竹縣響應山玉女寺。為輝禪師弟子。後於定法師所受十戒。恭謹精誠謙恪為務。惟業坐禪。寺后竹林。常于彼坐。有四老虎繞於左右。師語。勿泄其相也。后教水觀。家人取柴見繩床上有好清水。拾兩白石安著水中。進暮還寺彌覺背痛。具問家人。雲安石子。語令明往可除此石。及旦進禪。家人還見如初清水。即除石子所苦便愈。因爾習定不出此山。開皇中。蜀王秀臨益州。妃患心腹。諸治不損。有綿州昌隆白崖山道士文普善者。能升刀禁火。鵠鳴山有二道士能呼策鬼神。符印章[?*刃]入水不溺。並來同治。都無有效。乃使長史張英等往山請出為妃治病。報曰。吾在山住向八十年。與木同姓。余更苦邀
。進答曰。盡命於此。可自早還。信返具報。王使六司官人𨏔車四乘將從百人重往迎請。進曰。王雖貴勝命有所屬。執志如初。信還。王大怒。自入山將手加罪。既至山寺禮佛見進。不覺身戰汗流。王曰。奉請禪師為妃治病。禪師慈悲願救此苦。答曰。殺羊食心豈不苦痛。一切眾生皆是佛子。何因於妃偏生此愛。王慚愧懺悔。仍請出。乃曰。王命既重不可不行。王自先行。貧道生不乘騎。當可後去。王曰。弟子步從與師同行。報曰。出家人與俗異。但前行。應同到。王行兩日方至。進一旦便達。徑入妃堂。見進流汗。因爾除差。施絹五百段納衣袈裟什物等。進令王妃以水盥手執物咒愿。總用回入法聚寺基業。即辭還山。王與妃見進足離地可四五寸。以大業十三年正月八日終此山中。龍吟猿叫。諠寺三日矣。
釋靜端。一名慧端。本武威人。后住雍州。年十四投僧實禪師。受治心法。深所印可。經魏周隋。崇挹佛化闡弘不絕。以靜操知名。后歸於曇相禪師。習行定業。周滅法時。乃竭力藏舉諸經像等百有餘所。終始護持。冀后法開用為承緒。及隋開化。並總髮之。經籍廣被。端之力也。重預出家還宗本習。擁徒結道綽有餘勛。而謙損儉退。無與時爭。服御三衣應法杖缽。一床一食用卒生報。獲利即散余無資畜。名
【現代漢語翻譯】 現代漢語譯本：進回答說：『我將生命奉獻於此。』您可以早些回去，如實稟報。國王派遣六司官員乘坐四輛馬車，率領一百人再次前往迎請。進說：『國王雖然尊貴，但生命各有歸屬，我的志向不會改變。』使者返回。國王大怒，親自入山，想要親手加罪於他。到達寺廟后，國王禮拜佛像，見到進，不覺身體顫抖，汗流浹背。國王說：『奉請禪師是爲了給妃子治病，禪師慈悲，希望能夠救她脫離苦難。』進回答說：『殺羊取心難道不痛苦嗎？一切眾生都是佛子，為何只對妃子偏愛？』國王慚愧懺悔，仍然請求他出山。進於是說：『國王的命令重大，不可不從。國王先行，貧道生來不習慣騎馬，可以隨後前往。』國王說：『弟子願意步行跟隨禪師同行。』進說：『出家人與世俗之人不同，您只管先行，應該會同時到達。』國王走了兩天方才到達，進一天之內便到達，直接進入妃子的寢宮。妃子見到進流汗，病就好了。於是佈施絹五百段，以及僧衣袈裟等物品。進讓王妃用水洗手，拿著物品祝願，全部用來回歸法聚寺的基業。隨即告辭返回山中。國王和妃子看到進的腳離地四五寸。在大業十三年正月八日在此山中圓寂，龍吟猿叫，響徹寺廟三天。 釋靜端（Shì Jìngduān）：又名慧端（Huìduān），原本是武威（Wǔwēi）人，後來住在雍州（Yōngzhōu）。十四歲時投奔僧實（Sēngshí）禪師，接受治心之法，深得禪師認可。經歷魏、周、隋三朝，崇尚佛法，弘揚佛法不絕。以清靜的操守聞名。後來歸於曇相（Tánxiàng）禪師，學習修行禪定。周朝滅佛時，竭盡全力藏匿經書佛像等一百多處，始終護持，希望以後佛法興盛時可以用來繼承。等到隋朝開化，全部取出，經籍得以廣泛傳播，這是靜端的力量。重新出家，迴歸本宗修行，擁有眾多弟子，結道綽有餘的功勛，但他謙虛退讓，不與世人爭鬥。穿著三衣，使用應法的禪杖和缽，一張床，一份食物，用盡一生來回報。獲得的利益立即分發，沒有多餘的積蓄，名聲...
【English Translation】 English version: Jin replied, 'I dedicate my life here.' You may return early and report truthfully. The king dispatched six officials in four carriages, leading a hundred men to invite him again. Jin said, 'Although the king is noble, life has its own destiny, and my will shall not change.' The messenger returned. The king was furious and personally entered the mountain, intending to punish him himself. Upon arriving at the temple, the king prostrated before the Buddha and, seeing Jin, involuntarily trembled and sweated profusely. The king said, 'I invite the Zen master to cure my concubine's illness. Zen master, with your compassion, I hope you can save her from suffering.' Jin replied, 'Isn't it painful to kill a sheep and eat its heart? All sentient beings are Buddha's children. Why show such partiality to the concubine?' The king was ashamed and repented, still requesting him to come down the mountain. Jin then said, 'The king's command is weighty and cannot be disobeyed. Let the king go first. This poor monk is not accustomed to riding and can follow later.' The king said, 'This disciple is willing to walk with the master.' Jin said, 'Monks are different from laypeople. Just go ahead, and we should arrive at the same time.' The king arrived after two days, but Jin arrived in one day, entering directly into the concubine's palace. Seeing Jin sweating, the concubine was cured. She then donated five hundred bolts of silk, monastic robes, and other items. Jin instructed the king's concubine to wash her hands with water, hold the items, and make a vow, all to be used to restore the foundation of Faju Temple. He then bid farewell and returned to the mountain. The king and concubine saw Jin's feet four or five inches above the ground. He passed away in this mountain on the eighth day of the first month of the thirteenth year of the Daye era, with dragons roaring and monkeys crying, resounding through the temple for three days. Shì Jìngduān (釋靜端): Also known as Huìduān (慧端), originally from Wǔwēi (武威), later lived in Yōngzhōu (雍州). At the age of fourteen, he joined Zen Master Sēngshí (僧實), receiving the method of cultivating the mind, which was deeply approved by the Zen master. He experienced the Wei, Zhou, and Sui dynasties, respecting and promoting Buddhism continuously. He was known for his quiet conduct. Later, he returned to Zen Master Tánxiàng (曇相) to practice meditation. During the Zhou dynasty's suppression of Buddhism, he made every effort to hide scriptures and images in more than a hundred places, always protecting them, hoping that they could be used for inheritance when Buddhism flourished again. When the Sui dynasty opened up, he took them all out, and the scriptures were widely spread, which was due to Jìngduān's efforts. He re-ordained as a monk, returning to his original practice, and had many disciples, accumulating more than enough merit in establishing the Dao, but he was humble and modest, not competing with the world. He wore three robes, used the Dharma staff and bowl, one bed, one meal, using his whole life to repay. He immediately distributed the benefits he received, with no surplus accumulation, and his name...
行既著貴賤是崇。隋漢王諒。重其戒德數受弘訓。文帝獻后延進入宮。從受正法稟其歸護。遂留宮宿。端曰。出家之人情標離俗。宮中非宿寢之所。數引宮禁。常弘戒約。敕以牙像檀龕及諸金貨。前後奉賜令興福力。故今寺宇高廣。皆端之餘緒焉。所以財事增榮日懸寺宇。一無所受並歸僧庫。而常掩室下帷。靜退人物。仁壽年中。有敕送舍利于豫州。屢放白光變為五彩旋轉瓶側。見者發心。鑿石為銘。文至皇帝。鐫治將訖。乃變為金字。分明外徹。時以為嘉瑞也。屬高祖升遐隋儲嗣歷。造大禪定。上福文皇。召海內靜業者居之。以端道悟群心。敕總綱任。辭不獲免。創臨僧首。於時四方義聚人百其心。法令未揚。或愆靈化。而端躬事軌勉。咸敬而揖之。使夫饕惰之士悛勵而從訓勖者殷矣。以大業二年冬十二月二十七日。終於禪林本寺。春秋六十有四。瘞于京之東郊故禪林寺廟。猶陳五色。牙席千秋。樹皮袈裟存焉。由物希故觀者眾矣。
釋道舜。未詳何人。靜處林泉庇道自隱。言常含笑談述清遠。嘗止澤州羊頭山神農定藥之所。結宇茅茨余無蓄積。日惟一食常坐卒歲斯亦清素之沙門也。德豐內溢聲流氓俗。能感蛇鼠同居在繩床下各孚產育不相危惱。又致虎來蹲踞其側。便為說法。有人還往告虎令去。或語之云。
明日人來。汝不須至。便如舜言。虎便不現。其通感深識為若此也。給侍之人與虎同住。視如家犬。曾莫之畏。身著弊納略無可採。跣行林野不擇晨夕。開皇之初忽游聚落。說法化諸村民。皆盛集受法。獨不為一女人授戒。告云。汝當生牛中。其相已現。戒不救汝也。業不定者。爾乃濟耳。時有不信其言。以為惑眾。咸有疑者。舜欲決于眾議。告眾曰。必不信者。試蹋汝牛尾業影。必當不起。即以足躡女裙后空地。云是尾影。其女依言趣起不得。時眾驚信。請舜曰。如何除此業報。其女家積粟數萬石。既懼惡業一時頓舍。舜併爲營福令其懺悔。如此累作業惡便傾。方為受戒。由斯以談。能見業影之存亡。將鄰聖之極矣。或醫諸癘村受于癘供。見有膿潰外流者。皆口就而𠲿之。情無餘念。或洗其衣服。或凈其心業。用為己任。情向欣然初無頻蹙。后游于林慮洪谷。北詣晉盤亭等諸山隱寺。綜禪定業不測終所。
釋慧歡。俗姓管氏。京兆雲陽人也。弱齡厭俗深慕出家。迫以恒日取拔無路。歷任僚署頻經涼暑。年逾壯齒方蒙本遂。三十有七被緇在道。依清禪寺崇公咨受定法攝心儀體存息短長。觀覺安立冷然祛寫。兼以志得林泉銷形人世。損略塵欲。山學推先。嘗經行山頂誤墮高巖。乃石上端居不忘禪念。其感靈如此。
【現代漢語翻譯】 現代漢語譯本 明日人來，你不用來。就像舜說的那樣，老虎就不出現了。他的通感和深刻的理解就是這樣。服侍的人和老虎住在一起，把老虎看作是家犬一樣，一點也不害怕。他穿著破舊的僧衣，幾乎沒有什麼值得稱道的，光著腳在山林田野行走，不分早晚。開皇初年，他忽然來到村落，為村民說法教化，大家都聚集起來接受佛法，唯獨不為一個女人授戒，告訴她說：『你應當投生到牛中，那個徵兆已經顯現，戒律也救不了你。只有業力還不確定的人，我才能救度。』當時有人不相信他的話，認為他是迷惑眾人，大家都懷疑。舜想要通過大家的意見來決定，告訴大家說：『如果不相信的人，可以試試踩她的牛尾業影，一定站不起來。』就用腳踩那個女人裙子後面的空地，說是牛尾的影子。那個女人按照他的話嘗試站起來，卻站不起來。當時眾人震驚而相信，請求舜說：『如何消除這種業報？』那個女人家積攢了幾萬石糧食，因為害怕惡業，一時全部捨棄。舜就為她營建福業，讓她懺悔。這樣，積累的惡業就逐漸消除，才為她授戒。由此談論，能夠看見業影的存在與消亡，將近於聖人的極致了。有時他去麻風病人居住的村莊，接受麻風病人的供養，看見有膿液潰爛流出來的，都用嘴去吸吮，心中沒有一絲雜念。或者清洗他們的衣服，或者凈化他們的心業，把這些當作自己的責任，心情愉快，從來沒有皺過眉頭。後來他遊歷于林慮山的洪谷，向北到晉盤亭等各山中的隱居寺廟，專心修習禪定，沒有人知道他最終的歸宿。
釋慧歡（Shi Huihuan），俗姓管，是京兆雲陽人。年輕時就厭惡世俗，深深地嚮往出家。因為每天的俗事所迫，沒有辦法脫離。歷任官署，經歷了許多個寒暑。年齡超過壯年才得以實現願望，三十七歲時出家為僧。依止清禪寺的崇公（Chonggong）學習禪定之法，攝持心神的儀軌，觀察呼吸的長短，觀想覺知的安立，冷靜地去除雜念。加上他立志于山林泉石，消磨形體於人世，減少塵世的慾望，在山中學問中被推為領先。曾經在山頂行走時不小心掉下高高的懸崖，就在石頭上端坐，不忘記禪定，他的感應就是這樣。
【English Translation】 English version Tomorrow people will come, you don't need to come. Just like Shun said, the tiger will not appear. His telepathy and deep understanding are like this. The attendant lives with the tiger, treating it like a domestic dog, without any fear. He wears tattered monastic robes, with almost nothing commendable, walking barefoot in the forests and fields, regardless of morning or evening. In the early years of the Kaihuang era, he suddenly came to villages, preaching and converting the villagers, who all gathered to receive the Dharma, except for one woman to whom he did not give precepts, telling her: 'You should be born into a cow, that sign has already appeared, and the precepts cannot save you. Only those whose karma is not yet fixed can I save.' At that time, some people did not believe his words, thinking he was deceiving the public, and everyone was suspicious. Shun wanted to decide through the opinions of the crowd, telling everyone: 'If anyone doesn't believe it, try stepping on the shadow of her cow's tail, and she will definitely not be able to stand up.' He then stepped on the empty space behind the woman's skirt, saying it was the shadow of the cow's tail. The woman tried to stand up according to his words, but could not. At that time, the crowd was shocked and believed, asking Shun: 'How can this karmic retribution be eliminated?' The woman's family had accumulated tens of thousands of stones of grain, and because they feared evil karma, they gave it all away at once. Shun then built meritorious deeds for her, and had her repent. In this way, the accumulated evil karma gradually disappeared, and then he gave her the precepts. From this discussion, being able to see the existence and disappearance of karmic shadows is close to the ultimate of a sage. Sometimes he would go to villages where lepers lived, accepting offerings from the lepers, and when he saw pus flowing out, he would suck it with his mouth, without any other thoughts in his mind. Or he would wash their clothes, or purify their mental karma, taking these as his responsibility, feeling happy and never frowning. Later, he traveled to Honggu in Linlu Mountain, and north to the secluded temples in various mountains such as Jinpan Pavilion, focusing on the practice of meditation, and no one knew his final destination.
釋慧歡 (Shi Huihuan), whose lay surname was 管 (Guan), was a native of Yunyang in Jingzhao. From a young age, he disliked the secular world and deeply yearned to leave home. Forced by daily secular affairs, there was no way to escape. He served in official posts, experiencing many cold and hot seasons. He was over the age of maturity before he was able to fulfill his wish, becoming a monk at the age of thirty-seven. He relied on 崇公 (Chonggong) of Qingchan Temple to study the methods of meditation, the rituals of controlling the mind, observing the length of breath, contemplating the establishment of awareness, and calmly removing distractions. In addition, he was determined to be in the mountains and springs, dissolving his form in the world, reducing worldly desires, and was regarded as a leader in mountain learning. Once, while walking on the top of a mountain, he accidentally fell off a high cliff, and sat upright on a rock, not forgetting meditation, such was his response.
逮隋文晏駕。建大伽藍。以歡志德潛被。召而供養。大業六年二月卒大禪定道場。春秋六十有九。遺令施形寒林之下。弟子等敢從德義。送於終南梗梓谷中。率諸道俗立銘樹塔矣。
釋智通。姓程氏。河東猗氏人也。生知信愨樂崇道慧。將習書計遂欲出家。父母異而許之。十歲已從剃落。敦肅恭孝執履謙沖。師長友朋接事無怠。修持戒行歌詠法言晝夜不輟。誦諸經中贊佛要偈三千餘章。五十許年初無告倦。自木德不競。立喪攸在。釋門淪廢法侶無歸。方從俊律師延法師。服膺受業。不以艱危涅志。隋祖再興奄還蒲坂。慈濟所及。乃立孤老寺于城治。等心賑贍以時周給。授戒說法乘機間起。食椹懷音日有千計。仁壽創塔締構棲巖。翻然脫屣就閑修業。親事香花躬運掃灑。口恒稱讚目常瞻睹。善由己積道為含生。財雖有屬並充功德。以大業七年十月二十四日。以疾而卒于山寺。春秋六十有四。初未終前。數日不悆。維那鳴鐘而杵自折。識者以為不越振矣。通聞之。命侍者稱彌陀佛名。迴心攝念愿生彼土。有入室門人頂蓋者。夙夜祗奉。忽問蓋曰。廚中作何食耶。蓋曰。為何所須。曰有達官諸貴來耳。蓋曰。昔聞生人道者見諸貴勝。師本修德所詣。豈在人耶。至晚乃開目正視。良久不眴。狀有所睹。旁侍加香。寂然立
【現代漢語翻譯】 現代漢語譯本： 隋文帝駕崩后，爲了表達對歡志德（Huānzhì Dé，人名，可能是一位僧人或居士）潛心修行的敬意，人們建造了宏偉的伽藍（qiélán，寺廟）。歡志德被召來供養。大業六年二月，歡志德在大禪定道場圓寂，享年六十九歲。他遺囑將遺體施捨于寒林（hánlín，停屍場）。弟子們遵從他的德行和遺願，將他安葬在終南山的梗梓谷中，並由僧俗大眾為他立碑建塔。
釋智通（Shì Zhìtōng，僧人法號），俗姓程（Chéng），是河東猗氏（Hédōng Yīshì，地名）人。他天生聰慧誠實，喜愛崇尚佛法。原本要學習書寫和算術，後來決心出家。父母雖然感到意外，但還是答應了他。十歲時他就剃度出家。他為人敦厚恭敬孝順，待人謙遜。對待師長朋友，做事從不懈怠。他精進修持戒律，晝夜不停地歌頌佛法。誦讀各部經典中讚美佛的精要偈頌三千多章。五十多年來從未感到厭倦。自從木德衰敗，喪事無處可辦，佛教衰落，僧侶無處可歸，他才跟隨俊律師（Jùn lǜshī）和延法師（Yán fǎshī）學習佛法。他不因艱難困苦而改變志向。隋朝重新興盛，蒲坂（Púbǎn，地名）恢復了往日的景象。他慈悲濟世，在城中建立了孤老寺，平等地救濟贍養孤寡老人，按時供給他們所需。他抓住機會傳授戒律，宣講佛法。每天吃桑葚時口中唸誦佛號數千遍。仁壽年間，他開始建造佛塔，在山巖中構築住所。他毅然放下世俗之事，到清凈的地方修行。親自準備香花，親自打掃。口中常常稱讚佛，眼睛常常瞻仰佛像。他認為善行是自己積累的，功德是爲了所有眾生。即使有屬於自己的財產，也全部用來做功德。大業七年十月二十四日，他因病在山寺圓寂，享年六十四歲。臨終前幾天，他感到身體不適。維那（wéiná，寺院中的一種職務）敲鐘時，鐘杵突然斷裂。知情的人認為他將不久於人世。智通聽到后，命令侍者稱念彌陀佛（Mítuó Fó，阿彌陀佛）的名號，回心轉意，希望往生西方極樂世界。有一位名叫頂蓋（Dǐnggài）的入室弟子，日夜恭敬地侍奉他。有一天，智通忽然問頂蓋：『廚房裡做什麼吃的？』頂蓋問：『您需要什麼？』智通說：『有達官貴人要來。』頂蓋說：『我聽說修行得道的人會見到諸位聖賢，師父您修行所達到的境界，難道只是見到凡人嗎？』到了晚上，智通睜開眼睛，目光端正地注視著前方，很久沒有眨眼，好像看到了什麼。旁邊的人給他新增香火，他便寂然圓寂了。
【English Translation】 English version: After the demise of Emperor Wen of the Sui Dynasty, grand monasteries were built to honor Huanzhi De's (Huānzhì Dé, a name, possibly a monk or a layperson) dedication to cultivation. Huanzhi De was invited and provided with offerings. In February of the sixth year of the Daye era, Huanzhi De passed away at the Great Chan Meditation Center at the age of sixty-nine. His will stipulated that his body be given as alms in the cold forest (hánlín, a charnel ground). His disciples, following his virtuous example, buried him in Gengzi Valley in the Zhongnan Mountains, where monks and laypeople erected a stele and pagoda in his memory.
The monk Zhitong (Shì Zhìtōng, a monk's Dharma name), whose lay surname was Cheng (Chéng), was a native of Yishi in Hedong (Hédōng Yīshì, a place name). He was born with innate intelligence, sincerity, and a love for the Dharma. Originally intending to study writing and arithmetic, he later resolved to become a monk. His parents, though surprised, granted his wish. At the age of ten, he was tonsured and ordained. He was known for his integrity, respect, filial piety, and humility. He was diligent in serving his teachers and friends. He diligently practiced the precepts and chanted the Dharma day and night. He recited over three thousand verses from various scriptures praising the Buddha. For over fifty years, he never grew weary. Since the decline of the Sui Dynasty, when funeral arrangements were difficult and monks had nowhere to turn, he followed the Vinaya Master Jun (Jùn lǜshī) and Dharma Master Yan (Yán fǎshī) to study the Dharma. He did not let hardship deter him. When the Sui Dynasty was restored and Puban (Púbǎn, a place name) returned to its former glory, he established the Temple of Orphans and the Elderly in the city, providing equal care and timely assistance to the orphaned and elderly. He seized opportunities to transmit precepts and preach the Dharma. He consumed mulberries while chanting the Buddha's name thousands of times each day. During the Renshou era, he began constructing pagodas and building residences in the mountains. He resolutely abandoned worldly affairs and devoted himself to cultivation in a quiet place. He personally prepared incense and flowers and swept the grounds. He constantly praised the Buddha and gazed upon the Buddha's image. He believed that good deeds were accumulated by oneself and that merit was for the benefit of all beings. Even if he had personal property, he would use it all for meritorious deeds. On the twenty-fourth day of the tenth month of the seventh year of the Daye era, he passed away from illness at the mountain temple at the age of sixty-four. A few days before his passing, he felt unwell. When the director of the monastery (wéiná, a monastic office) struck the bell, the mallet suddenly broke. Those who knew him believed that he would not live much longer. Upon hearing this, Zhitong ordered his attendant to recite the name of Amitabha Buddha (Mítuó Fó, Amitābha Buddha), turning his mind and wishing to be reborn in the Western Pure Land. One of his close disciples, named Dinggai (Dǐnggài), served him respectfully day and night. One day, Zhitong suddenly asked Dinggai, 'What are they cooking in the kitchen?' Dinggai asked, 'What do you need?' Zhitong said, 'Distinguished officials and nobles are coming.' Dinggai said, 'I have heard that those who attain enlightenment see the sages. Master, what realm have you reached in your cultivation? Could it be that you are only seeing ordinary people?' In the evening, Zhitong opened his eyes and gazed straight ahead for a long time without blinking, as if he saw something. Those attending him added incense, and he passed away peacefully.
敬。炊頃方止。乃彈指云。不可思議也。有問其故。云見寶幢華蓋塔廟莊嚴。初夜又回首眄云。始見明珠。今何所在。又云。有何緣務大然燈燭。遂奄燈令闇。須臾復云。火明何為轉盛。蓋曰。室今闇昧。是師凈相。不可怪也。乃合掌達旦。曰吾生凈土矣。因而氣靜。山地動搖門窗振裂。群雉驚雊非恒所聞。寺僧道慧。未曉假寐。至是驚覺出倚廊下曰。禪師若終必生凈土。何以知然。向于眠中見西嶺上並是樓閣殿堂乘空而去。言畢方知通已終逝。又蓋母王氏。久懷篤信。讀誦眾經。禮懺發心。以往生為務。貞觀十一年二月。臨將捨命彌加勤至。目見床前有赤蓮華。大如五斛甕許。又見青蓮華滿宅阿彌陀佛觀音勢至一時俱到。蓋與侄薜大興。供親聞所述。而興見有佛色形甚大並二菩薩。久而自隱。斯並近事。故傳實錄。沙門行友。蒲晉名僧。為之本傳。因著論曰。夫法本不生。今則無滅。如身實相觀佛亦然。因斯以談。則三界與一識冥歸。生死共涅槃同體。又何容凈穢彼此于其間哉。然則凡夫學人。妄情未盡。不能齊彼我均苦樂遺欣厭亡是非。故須迴向愿求標心所詣然後往生耳。其實則不然。譬猶明鏡現形空谷應聲。影響之來豈云遠乎。而惑者以暗識生疑。謂凈土越度三有超過九定。絕域寥廓經途夐遠。自非三乘極位及
十地聖人積行累功。安能生彼。何其謬歟。觀斯上人。雖稟性溫柔為人清潔。其所修習。則福德偏長。定慧之功蓋不足紀。直以一生之散善臨命之虛心。遂能目睹光明親見幢相。動搖坤像夢感旁人。是知九品之業有徴。十念之功無爽。凡我同志可不勖哉。若夫尋近大乘。修行正觀。察微塵之本際。信一念之初源。便可荊蕀播無常之音。梟鏡說甚深之法。十方凈國未必過此。如其眷戀妻孥槃桓弊執營生未厭逐物已疲。推有齡于倉卒之間。畢一世于遑忙之際。內無所措外無所恃。則長劫冥沒。亦奚能自返悲夫。
釋本濟。宋氏。西河介休人也。父祖不事王侯。遁世無悶。逼以僚省。掛冠而返。濟年爰童丱。智若成人。齒胄之初。橫經就業。故於六經三史皆所留心。雖云小道略通大義。故庠熟倫侶重席請言。后披析既淹豁然大悟。乃曰。斯寔宇宙之糟粕也。何累人之清識乎。乃歸仰釋氏辭親出家。開皇元年時登十八。戒定逾凈正業彌隆。不服新華除其愛染。躬行忍辱愍增上慢。博覽經論成誦在心。講解推則循環相屬。時共觀風榮斯袖舉。會信行禪師創開異部。包括先達啟則后賢。濟聞欽詠欣然北面承部。寫瓶非喻合契無差。以信行初達集錄山東。既無本文。口為濟述。皆究達玄奧。及行之亡後集錄方到。濟覽文即講。
【現代漢語翻譯】 現代漢語譯本：十地菩薩（指修行到十地果位的聖人，積累功德）積累修行，怎麼可能往生到西方極樂世界呢？這真是太荒謬了。觀察這位往生者，雖然天性溫柔，為人清凈，但他所修習的，只是偏重於福德，在禪定和智慧上的功夫並不值得稱道。僅僅憑藉一生所做的散亂善事，臨終時心懷謙虛，就能親眼見到阿彌陀佛的光明，親眼見到接引的寶幢，甚至感動得大地搖動，夢中也能感應到他人。由此可知，九品往生的品位差別確實存在，臨終十唸的功德也真實不虛。所有同修道友，難道不應該努力修行嗎？如果能夠深入研究大乘佛法，修行正確的觀想，觀察微塵的本源，相信一念的最初生起，那麼即使身處荊棘叢中，也能宣揚無常的真理；即使面對愚昧之人，也能講述甚深的佛法。十方凈土未必能超過西方極樂世界。如果貪戀妻兒，猶豫不決，固守錯誤的執著，爲了生活而奔波勞累，厭倦之前卻又繼續追逐外物，在倉促之間耗盡一生，在忙碌之中度過一世，內心沒有依靠，外在沒有憑藉，那麼將會在漫長的輪迴中沉淪，又怎麼能夠回頭呢？真是可悲啊！
釋本濟（法師名），宋姓，是西河介休人。他的父親和祖父都不侍奉王侯，隱居避世也不感到苦悶。有人強迫他們去做官，他們就辭官回家。本濟從小就聰明，像個成年人一樣。在開始讀書的時候，就廣泛學習各種經典。所以對於六經和三史都很用心研究。雖然只是略微通曉一些小道的知識，但也大致明白了其中的大義。因此，學校里的同學和老師都非常尊重他，多次請他講解。後來，他深入研究佛法，突然大徹大悟，於是說：『這些都是宇宙的糟粕啊，為什麼要用來束縛人的清明智慧呢？』於是就皈依佛門，辭別父母出家。在開皇元年，他十八歲的時候，受持戒律，更加清凈，精進修習佛法，更加興盛。他不穿華麗的衣服，去除對世俗的貪愛。身體力行地修習忍辱，憐憫那些自以為是的人。廣泛閱讀經書和論著，能夠背誦在心。講解佛經，推究其中的道理，循環相連，沒有窮盡。當時，大家都稱讚他，認為他是同輩中的佼佼者。適逢信行禪師創立異部，既包括了之前的賢達，又啟迪了後來的賢能。本濟聽了之後，非常欽佩，欣然前往拜師學習。信行禪師所傳授的教義，與佛經的本意完全相合，沒有絲毫的差別。因為信行禪師最初在山東傳法的時候，還沒有經書文字，就由他口述，本濟記錄下來。這些記錄都深入地闡述了佛法的玄奧。等到信行禪師去世后，經書文字才送到。本濟看了經書文字后，就開始講解。
【English Translation】 English version: How could a Bodhisattva of the Tenth Ground (referring to a saint who has cultivated to the tenth stage, accumulating merit) who has accumulated practice and merit be born in the Pure Land of Ultimate Bliss? That is truly absurd. Observing this person who was reborn, although gentle by nature and pure in conduct, what he cultivated was primarily focused on blessings, and his efforts in meditation and wisdom were not worth mentioning. He was only able to witness the light of Amitabha Buddha, see the welcoming banners, and even move the earth and sense others in dreams, by relying on the scattered good deeds he performed throughout his life and the humility he held at the time of death. From this, we know that the differences in the nine grades of rebirth truly exist, and the merit of the ten recitations at the time of death is not in vain. Shouldn't all fellow practitioners strive to cultivate diligently? If one can deeply study the Mahayana teachings, practice correct contemplation, observe the origin of dust motes, and believe in the initial arising of a single thought, then even in the midst of thorns, one can proclaim the truth of impermanence; even to the ignorant, one can explain the profound Dharma. The Pure Lands of the ten directions may not surpass the Pure Land of Ultimate Bliss. If one is attached to wife and children, hesitates and clings to wrong views, toils for a living, and is weary of pursuing external objects, exhausting one's life in haste and spending one's days in busyness, without inner reliance or external support, then one will sink into the darkness of long kalpas. How can one ever turn back? How sad!
釋本濟 (Shì Běnjì, Dharma Master's name), surname Song, was a native of Jiexiu in Xihe. His father and grandfather did not serve kings or nobles, and they lived in seclusion without feeling distressed. When they were forced to take official positions, they resigned and returned home. Běnjì was intelligent from a young age, like an adult. When he began to study, he extensively learned various classics. Therefore, he diligently studied the Six Classics and the Three Histories. Although he only had a slight understanding of minor paths, he generally understood the great meaning within them. Therefore, his classmates and teachers in school respected him greatly and repeatedly asked him to explain. Later, he deeply studied the Buddha-dharma and suddenly attained great enlightenment. He then said, 'These are all the dregs of the universe. Why should they be used to bind people's clear wisdom?' Therefore, he took refuge in Buddhism and left his parents to become a monk. In the first year of the Kaihuang era, when he was eighteen years old, he upheld the precepts, becoming even more pure, and diligently practiced the Buddha-dharma, becoming even more prosperous. He did not wear luxurious clothes, removing his attachment to worldly desires. He practiced patience diligently and had compassion for those who were self-righteous. He extensively read scriptures and treatises, able to recite them from memory. He explained the scriptures, investigating the principles within them, connecting them in a continuous cycle without end. At that time, everyone praised him, considering him to be the best among his peers. It happened that Chan Master Xìnxíng founded a different school, which included both previous sages and enlightened later talents. When Běnjì heard this, he greatly admired it and gladly went to study with him. The teachings that Chan Master Xìnxíng transmitted were completely in accordance with the original meaning of the scriptures, without the slightest difference. Because Chan Master Xìnxíng initially transmitted the Dharma in Shandong, there were no scripture texts yet, so he dictated them, and Běnjì recorded them. These records deeply explained the profound mysteries of the Buddha-dharma. After Chan Master Xìnxíng passed away, the scripture texts were sent. After Běnjì read the scripture texts, he began to explain them.
曾無滯托。雖未見后詞。而前傳冥會時五眾別部敬之重之。著十種不敢斟量論六卷。旨文清靡。頗或傳之。自是專弘異集。響高別眾。以大業十一年九月十二日。卒于所住之慈門寺。春秋五十有四。弟子道訓道樹。式奉尸陀。追建白塔於終南山下。立銘表德。有弟善智。天縱玄機高步世表。祖師信行伏膺請業。酌深辯味妙簡緇銖。入室鄰機精窮理窟。嘗以四分之一用資形累。通夏翹足攝慮觀佛。誠策勤之上達也。信行敬揖風猷雅相標緻時眾咸悅。可謂以德伏人者焉。撰頓教一乘二十卷。因時制儀共遵流世。以大業三年卒。弟子等附葬于信行墓之右焉。訓有分略之能。樹豐導引之說。當令敷化。宗首莫與儔之時暫舉筵。道俗云合。聲策感敬。后恐難尋跡矣。
釋僧照。京兆人。不詳氏族。幼年入道。師于靜藹。游履盛化。每居幽隱頻感徴異。乃高恒度恐致驚俗。故罕聞之。俗遭周滅法。不偶塵囂。獨處秦嶺高步松苑。顧影與心相娛自得。乃曰。吾今居此安泰。寧有樂過斯者乎。彼城邑遺僧波波順俗。用斯優給一何傾附。及隋初弘教。遂于鄠縣南山田穀。立神田寺。養徒縱業。名振渭川。道俗崇仰立信彌積。逮文帝末紀。棲隱岐山。以照道德遠聞。意延相見。令左僕射楊素就宣敕旨。躬迎謁見。照預知之。告侍人曰
【現代漢語翻譯】 現代漢語譯本：他沒有受到任何阻礙或拖延。雖然我沒有見過他後來的作品，但之前流傳下來的作品表明，當時的五眾（Pañcavargika，佛教最早的五個比丘）和別部（佛教部派）都尊敬和重視他。他撰寫了《十種不敢斟量論》六卷，文辭清麗，頗有流傳。從此，他專門弘揚異集（指不同於傳統佛教的著作），在別眾中聲望很高。在大業十一年九月十二日，卒于所居住的慈門寺，享年五十四歲。弟子道訓和道樹按照儀式安葬了他的遺體，並在終南山下為他建造了白塔，立碑表彰他的德行。他有個弟弟叫善智，天資聰穎，見解高超，超越世俗。祖師信行（Xinxing，隋唐時期凈土宗僧人）欽佩他，向他請教佛法，深入探討佛理，精妙地辨析細微之處，深入研究佛理的奧妙。他常常拿出自己收入的四分之一來維持生活，整個夏天都專注于觀佛。他的努力和精進是值得稱讚的。信行敬佩他的風度和才華，讚賞他高雅的品格，當時的僧眾都很敬佩他。可以說，他是以德服人的人。他撰寫了《頓教一乘》二十卷，根據當時的需要制定了儀軌，共同遵守，流傳於世。在大業三年去世。弟子們將他安葬在信行墓的右邊。道訓有分析和概括的能力，道樹擅長引導和解說。他們都應該弘揚佛法。宗派的首領沒有人能與他們相比。他們偶爾舉辦講座，道俗雲集，他們的言辭令人感動和敬佩。恐怕以後很難再找到他們的軌跡了。 釋僧照（Sengzhao，人名），京兆（地名，今陜西西安）人，不清楚他的氏族。幼年出家，師從靜藹（Jing'ai，人名）。他遊歷各地，弘揚佛法，經常居住在偏僻的地方，多次感受到奇異的現象。但他認為這些現象可能會驚擾世俗，所以很少提及。在北周滅佛時期，他不與世俗同流合污，獨自居住在秦嶺，在高大的松樹林中漫步，與自己的內心對話，感到非常快樂。他說：『我現在住在這裡，非常安寧快樂，沒有什麼能超過這種快樂了。那些城邑里的遺僧（指北周滅佛后還俗的僧人）爲了生活而順應世俗，用這種方式來獲得優厚的待遇，真是太可悲了。』隋朝初年，佛教再次興盛，於是他在鄠縣（地名，今陜西戶縣）南部的山田穀（地名）建立了神田寺（寺廟名），招收徒弟，發展寺院的產業，名聲傳遍了渭川（地名，渭水流域）。道俗都崇拜和仰慕他，對他的信仰日益堅定。到了隋文帝末年，他隱居在岐山（地名，今陜西岐山縣）。因為僧照的道德遠近聞名，文帝想見他，於是命令左僕射楊素（Yang Su，人名）帶著皇帝的旨意，親自去迎接他。僧照事先知道了這件事，告訴侍從說：
【English Translation】 English version: He encountered no obstacles or delays. Although I have not seen his later works, the previously circulated works indicate that the Pañcavargika (the first five Buddhist monks) and the separate schools (Buddhist sects) of the time respected and valued him. He wrote the six-volume 'Ten Kinds of Things Not to Be Judged' (Shi Zhong Bu Gan Zhenliang Lun), with clear and beautiful language, which was quite circulated. From then on, he specialized in promoting different collections (referring to works different from traditional Buddhism), and his reputation was high among the separate groups. On the twelfth day of the ninth month of the eleventh year of the Daye era (of the Sui Dynasty), he passed away at Cimen Temple (Cimen Si), where he resided, at the age of fifty-four. His disciples Daoxun (Daoxun) and Daoshu (Daoshu) followed the rituals to cremate his body, and built a white pagoda for him at the foot of Zhongnan Mountain (Zhongnan Shan), erecting a monument to praise his virtues. He had a younger brother named Shanzhi (Shanzhi), who was naturally intelligent, with profound insights, surpassing the secular world. The patriarch Xinxing (Xinxing, a Pure Land Buddhist monk of the Sui and Tang Dynasties) admired him and asked him to teach the Dharma, deeply exploring Buddhist principles, subtly analyzing subtle points, and deeply studying the mysteries of Buddhist principles. He often used a quarter of his income to maintain his livelihood, and focused on contemplating the Buddha throughout the summer. His efforts and diligence are commendable. Xinxing admired his demeanor and talent, praised his elegant character, and the monks of the time admired him. It can be said that he was a person who subdued others with virtue. He wrote the twenty-volume 'Sudden Teaching of the One Vehicle' (Dun Jiao Yi Cheng), and formulated rituals according to the needs of the time, which were commonly followed and passed down through the generations. He passed away in the third year of the Daye era. His disciples buried him to the right of Xinxing's tomb. Daoxun had the ability to analyze and summarize, and Daoshu was good at guiding and explaining. They should both promote the Dharma. No leader of the sect can compare with them. They occasionally held lectures, and both monks and laypeople gathered, their words were moving and admirable. I am afraid it will be difficult to find their traces in the future. 釋Sengzhao (Sengzhao, personal name), was from Jingzhao (Jingzhao, place name, present-day Xi'an, Shaanxi), and his clan is unknown. He became a monk at a young age, and studied under Jing'ai (Jing'ai, personal name). He traveled around, promoting the Dharma, often living in remote places, and repeatedly felt strange phenomena. But he believed that these phenomena might disturb the secular world, so he rarely mentioned them. During the period of the Northern Zhou Dynasty's persecution of Buddhism, he did not go along with the secular world, but lived alone in the Qinling Mountains (Qinling), walking in the tall pine forests, talking to his own heart, and feeling very happy. He said: 'I am living here now, very peaceful and happy, nothing can surpass this happiness. Those remaining monks in the cities (referring to the monks who returned to secular life after the Northern Zhou Dynasty's persecution of Buddhism) conform to the secular world for the sake of life, and use this way to obtain generous treatment, which is really sad.' In the early years of the Sui Dynasty, Buddhism flourished again, so he established Shentian Temple (Shentian Si, temple name) in the Shantian Valley (Shantian Gu, place name) in the south of Huxian County (Huxian, place name, present-day Hu County, Shaanxi), recruited disciples, and developed the temple's industry, and his reputation spread throughout the Weichuan (Weichuan, place name, the Weishui River basin). Both monks and laypeople worshiped and admired him, and their faith in him grew stronger. At the end of Emperor Wen of Sui's reign, he lived in seclusion in Qishan (Qishan, place name, present-day Qishan County, Shaanxi). Because Sengzhao's morality was well-known far and wide, Emperor Wen wanted to see him, so he ordered the Left Minister Yang Su (Yang Su, personal name) to bring the emperor's decree and personally greet him. Sengzhao knew about this in advance and told his attendants:
。當有貴客來至。可辦諸食。明日果達山寺。素威英自若勇悍無前。及到照之住籬。不覺愜然喪膽。下乘將進欲步不前。乃通訊達照。照端拱如初。命素前進。而通身沐汗。情智失守。才得傳詔。余無厝言。久時少解。乃以情告照曰。山林幽靜。計無非異。檀越善意相尋。理無虛結。食訖辭退。照曰。蒙天子優及遠延仁壽。但道在幽通未假面奉。又以老疾相繼。接對莫因。素具事聞。述其情懼。帝曰。戒神之威也。以卿雄武故致斯憚耳。乃重敕素赍香油。再申景仰下詔曰。禪師德居物議。道映遂初。躬處巖阿養素崇業。朕甚嘉焉。今送供奉用展翹敬。素以前虛仰景行重謁山門。卑處身心方陳對晤。為說正教深副本懷。乃欲舍其金帛開廣寺塔。照曰。巖泉林野即可勵心。塔寺禪坊莊嚴城邑。凡所送者一不受之。又請受戒法。照以戒行輕毀沉渾難清。乃為說慈悲仁育。陳理喻遣。竟不授戒。斯亦體達機候之明匠矣。以大業七年終於山寺。春秋八十有三。初照一受具后。儀奉憲章。六十餘夏三衣不改。雖重補緝而受持無離。惟自將奉而侍者莫沾。或有接持舉者。而重若太山。初無離席。及照之捧接。輕若鴻毛。因事以詳。斯亦大德之清風矣。
釋洪林。未詳氏族。太原人也。少履釋門稟受清化。率志都雅言晤精穆。住
并州大興國寺。履操棲靜退屏人物。而住房連匝與眾比居。整畟貞嚴希言寡涉。高眾盛德皆敬而奉之。游至林房。莫不捻履潛步嗇然趣越也。其為世重如此。獨居一室積五十年。賓客送迎足不逾閾。至於僧法制度道俗二食。身先座首勵力行奉。不以道德用虧時眾。余則端坐房中儼然卓立。瓶衣什物周正方所。故登其門者不覺毛豎。有問其故則從容談論。詞義審當。而不測其心造也。故興國大寺百有餘僧。敬異崇仰有如天岸。以武德年中終於所住。春秋八十餘矣。
續高僧傳卷第十八 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第十九
大唐西明寺沙門釋道宣撰
習禪四 本傳十四 附見二
唐京師大莊嚴寺釋僧定傳一
唐同州大興國寺釋道林傳二
唐京師清禪寺釋法應傳三
唐南武州沙門釋智周傳四
唐終南山紫蓋沙門釋法藏傳五
唐并州大興國寺釋慧超傳六
唐臺州國清寺釋智晞傳七
唐并州義興寺釋智滿傳八
唐京師化度寺釋僧邕傳九
唐天臺山國清寺釋灌頂傳十(智晞 光英)
唐天臺山國清寺釋智璪傳十一
唐天臺山國清寺釋普明傳十二
唐終南山豐德寺釋智藏傳十三
【現代漢語翻譯】 現代漢語譯本： 并州（古代地名，約今山西太原一帶）大興國寺的慧超法師，隱居修行，謝絕人事交往。他的住所與眾人相鄰。他行為端正嚴肅，很少說話，不與人交往。寺內德高望重的僧人都尊敬他，侍奉他。人們到他的住所，無不小心翼翼，放輕腳步，迅速離開。他在世人眼中就是如此受敬重。他獨自居住在一個房間里長達五十年，即使有賓客來訪，他也不出房門迎接。對於寺院的僧規制度，以及僧眾和俗家的飲食，他總是以身作則，率先遵守。他不因為自己的道德高尚而違反寺院的規矩。其餘時間，他總是端坐在房間里，莊嚴肅穆。他的瓶子、衣物等物品都擺放得整整齊齊。因此，進入他房間的人都會感到敬畏。有人問他原因，他總是從容地談論佛法，言辭義理恰當，但人們卻無法揣測他的內心境界。因此，大興國寺一百多位僧人都對他敬佩有加，如同對待天上的神仙一般。他在武德年間于所居住的房間內去世，享年八十多歲。 續高僧傳卷第十八 大正藏第 50 冊 No. 2060 續高僧傳 續高僧傳卷第十九 大唐西明寺沙門釋道宣撰 習禪四 本傳十四 附見二 唐京師大莊嚴寺釋僧定傳一 唐同州大興國寺釋道林傳二 唐京師清禪寺釋法應傳三 唐南武州沙門釋智周傳四 唐終南山紫蓋沙門釋法藏傳五 唐并州大興國寺釋慧超傳六 唐臺州國清寺釋智晞傳七 唐并州義興寺釋智滿傳八 唐京師化度寺釋僧邕傳九 唐天臺山國清寺釋灌頂傳十(智晞（Zhi Xi） 光英（Guang Ying）) 唐天臺山國清寺釋智璪傳十一 唐天臺山國清寺釋普明傳十二 唐終南山豐德寺釋智藏傳十三
【English Translation】 English version: At Daxingguo Temple in Bingzhou (ancient place name, around present-day Taiyuan, Shanxi), the monk Huichao lived in seclusion, withdrawing from worldly affairs. His residence was adjacent to others. He was upright and serious in conduct, rarely spoke, and did not associate with people. The monks of high virtue in the temple all respected and served him. When people visited his residence, they would all be cautious, walk softly, and quickly leave. He was so respected in the world. He lived alone in a room for fifty years, and even when guests came, he would not go out to greet them. Regarding the monastic rules and regulations of the temple, as well as the food for the monks and laypeople, he always led by example and diligently observed them. He did not violate the temple's rules because of his high moral character. The rest of the time, he always sat upright in his room, solemn and dignified. His bottles, clothes, and other items were all neatly arranged. Therefore, those who entered his room would feel awe. When someone asked him why, he would calmly discuss the Dharma, his words and meanings appropriate, but people could not fathom his inner state. Therefore, the more than one hundred monks of Daxingguo Temple all admired him greatly, as if treating him like a celestial being. He passed away in his residence during the Wude era, at the age of eighty-plus. Continued Biographies of Eminent Monks, Volume 18 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks Continued Biographies of Eminent Monks, Volume 19 Compiled by the Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Four on the Practice of Chan, Fourteen in the Main Biographies, Two Appended Biography of Shi Sengding of Dazhuangyan Temple in the Tang Capital, One Biography of Shi Daolin of Daxingguo Temple in Tongzhou, Tang Dynasty, Two Biography of Shi Faying of Qingchan Temple in the Tang Capital, Three Biography of Shramana Shi Zhizhou of Nanwuzhou, Tang Dynasty, Four Biography of Shramana Shi Fazang of Zigai Mountain in Zhongnan Mountain, Tang Dynasty, Five Biography of Shi Huichao of Daxingguo Temple in Bingzhou, Tang Dynasty, Six Biography of Shi Zhixi of Guoqing Temple in Taizhou, Tang Dynasty, Seven Biography of Shi Zhiman of Yixing Temple in Bingzhou, Tang Dynasty, Eight Biography of Shi Sengyong of Huadu Temple in the Tang Capital, Nine Biography of Shi Guanding of Guoqing Temple on Mount Tiantai, Tang Dynasty, Ten (Zhixi（智晞） Guangying（光英）) Biography of Shi Zhirao of Guoqing Temple on Mount Tiantai, Tang Dynasty, Eleven Biography of Shi Puming of Guoqing Temple on Mount Tiantai, Tang Dynasty, Twelve Biography of Shi Zhizang of Fengde Temple in Zhongnan Mountain, Tang Dynasty, Thirteen
唐雍州津樑寺釋法喜傳十四
釋僧定。丹陽人。本學成實。博綜有功。討擊既繁便感風癘。乃惟曰。形異同倫學當徙轍。遂屏絕還顧歸宗禪府。初棲鐘山林阜獨靜空齋。侍者道游供給左右。唯以粳米白粥日進一杯。余則繫念相續不愧空景。經于數年不涉村邑。游仞定心更增幽績。故使門牖重隱吐納自新。墻宇崇峻違順斯薄。微誠獲應故所苦忽銷。致令身首面目一時圓凈。鬢眉並生有逾恒日。雖福感所及儀貌倍常。而雙眉最濃可長數寸。蒼赤通顏乃成奇異。定既屬斯靈瑞翹厲晨夕。山中多虎軌跡成蹊。本性仁慈來入于室。床前庭下惟繁虎跡。或禪想乍浮未能安靜。便通夜山行無問榛梗猛獸鷙鳥見等同群。而定安之若游城市。其含育之感不可類也。隋文于西京造寺。遠召處之。業定之心無庸世務。至於受戒師禮畢志岠違。預在尊嚴聞便避隱。嘗遇傷寒通身蒸熱。遂如常跏坐斷食三日。沙門保恭道場上首。定之徒也。親喻令食。答曰。疾勢將陵。命非可保。應以法援。何用食為。便閉口靜坐。七日既滿所苦頓痊。其立操要心為此類也。大業末歲。棲南山大和寺。群盜來劫。定初不怖。盜曰。豈不聞世間有奴賊耶。定曰。縱有郎賊。吾尚不怖。況奴賊耶。因剝其衣服曾無吝色。至於坐氈將欲挽掣。定捉之曰。吾仰
【現代漢語翻譯】 現代漢語譯本
唐雍州津樑寺釋法喜傳十四 釋僧定，丹陽人。原本學習《成實論》，廣泛研究頗有成就。但因過於勞累而得了風病。於是反思說：『形體與常人不同，學業應當改變方向。』於是屏棄舊學，迴歸禪宗。最初住在鐘山的幽靜之處，空蕩的房間里只有侍者道游在左右服侍。每天只進一杯粳米白粥。其餘時間則心念相續，不辜負這空寂的景色。幾年時間不曾涉足村莊。游心於禪定，更加精進。所以門窗深閉，吐納氣息，自我更新。墻壁高聳，世俗的順逆難以侵擾。因為他的真誠，疾病竟然消失，以致於身首面目一時變得圓潤清凈，鬢髮眉毛都長了出來，超過了往常。雖然這是福報感應所致，儀容相貌倍加美好，但最奇特的是他的雙眉，濃密而長達數寸，蒼紅色遍佈顏面，實在奇異。僧定因此更加精進，早晚不懈。山中多有老虎，軌跡成路。但他本性仁慈，老虎也敢進入他的房間。床前庭下，到處都是老虎的足跡。有時禪思剛剛浮現，未能安定，他就整夜在山中行走，不問道路的崎嶇，猛獸飛鳥在他眼中都如同同伴。而僧定安然自若，如同在城市中游玩。他所蘊含的感化之力，是無法用常理來衡量的。 隋文帝在西京建造寺廟，想請他去住持。但他一心向定，不願參與世俗事務。至於受戒、拜師等禮節，他都堅決拒絕。即使預先被安排在尊貴的位置，聽到訊息便會躲藏起來。曾經得了傷寒，全身發熱。於是像往常一樣跏趺而坐，斷食三天。沙門保恭是道場上的首座，也是僧定的弟子。他親自勸僧定進食。僧定回答說：『病勢將要加重，性命難以保全。應該用法來救助，要食物有什麼用呢？』於是閉口不食。七天過後，病痛竟然痊癒。他立身行事的決心就是這樣。 大業末年，他住在南山大和寺。一群盜賊前來搶劫。僧定一點也不害怕。盜賊說：『難道你沒聽說過世間有強盜嗎？』僧定說：『即使有強盜，我尚且不害怕，何況是你們這些小賊呢？』於是盜賊剝了他的衣服，他也沒有一點吝惜之色。等到要搶走他的坐墊時，僧定抓住坐墊說：『我仰
【English Translation】 English version
Record Fourteen of Shi Faxi of Jinliang Temple in Yong Prefecture during the Tang Dynasty The monk Sengding was a native of Danyang. He originally studied the Satyasiddhi Shastra (Chengshi lun 成實論), achieving extensive and meritorious understanding. However, due to excessive study, he contracted wind disease. He then reflected, 'My physical form is different from others; my studies should change direction.' Thus, he abandoned his former studies and returned to the Chan (禪) school. Initially, he resided in a secluded spot in Zhongshan (鐘山), in a quiet, empty room. His attendant, Daoyou (道游), provided for his needs, offering only a cup of white rice porridge each day. The rest of the time, he maintained continuous mindfulness, not betraying the empty scenery. For several years, he did not venture into villages. Immersing himself in meditative concentration, he further increased his hidden merits. Therefore, he kept his doors and windows deeply closed, renewing himself through the intake and expulsion of breath. The walls were high and imposing, keeping worldly affairs at bay. Due to his sincere devotion, his suffering unexpectedly vanished, resulting in his body, head, and face becoming round and clear at once. His sideburns and eyebrows grew, surpassing their usual state. Although this was due to the influence of his blessings, his appearance was extraordinary, especially his eyebrows, which were thick and several inches long, with a reddish-blue hue across his face, making him appear quite unusual. Sengding, inspired by this auspicious sign, became even more diligent, morning and evening. The mountain was full of tigers, their tracks forming paths. However, due to his inherent kindness, the tigers dared to enter his room. In front of his bed and in the courtyard, there were tiger tracks everywhere. Sometimes, when meditative thoughts arose but he could not find peace, he would walk through the mountains all night, regardless of the rough terrain. He saw fierce beasts and birds as his companions. Sengding remained calm, as if strolling through a city. The transformative power he possessed was beyond ordinary comprehension. Emperor Wen of the Sui Dynasty built a temple in the western capital and wanted to invite him to be the abbot. However, with his mind set on meditation, he had no interest in worldly affairs. As for rituals such as receiving precepts and taking a teacher, he firmly refused. Even if he was pre-arranged to be in a position of honor, he would hide upon hearing the news. Once, he caught a cold and his whole body was feverish. So, as usual, he sat in the lotus position and fasted for three days. The monk Baogong (保恭), the head of the dojo (道場), was also Sengding's disciple. He personally urged Sengding to eat. Sengding replied, 'The illness is worsening, and my life cannot be guaranteed. I should rely on the Dharma for help; what use is food?' Then he closed his mouth and refused to eat. After seven days, his illness suddenly disappeared. His determination to uphold his principles was of this kind. At the end of the Daye era, he lived in Dahe Temple (大和寺) in Nanshan (南山). A group of robbers came to loot. Sengding was not afraid at all. The robbers said, 'Haven't you heard that there are robbers in the world?' Sengding said, 'Even if there were robbers, I would not be afraid, let alone you petty thieves.' So the robbers stripped him of his clothes, but he showed no sign of reluctance. When they were about to snatch his sitting mat, Sengding grabbed it and said, 'I rely on
此度冬。卿今將去。命必不濟。乍斷吾命於此。氈不可離吾命也。群賊相看便止之。以武德七年六月因有少疾。跏坐如常。不覺已逝。春秋八十餘矣。
釋道林。姓李。同州郃陽人也。年二十五發心出家。入太白山結宇深巖路絕登陟。木食濟形惟法檢心更無營拯。隋開皇之始。創啟玄宗。敕度七人。選窮翹楚。有司加訪。搜得林焉。文皇親命出家苦辭不可。乃啟曰。貧道聞山林之士往而不返。晧然之氣獨結林泉。望得連蹤既往。故應義絕凡貫。陛下大敞法門。載清海陸。乞以此名遺虛仰者。帝曰。名實相副其來久矣。禪師但隸公府身任山棲。林不從乃逃還大白。仍宗前業。后以事聞奏。乃更搜揚仄陋。窮巖倒穴。方始捉獲。而履節無虧。敕勞殷重崇敬彌異。乃賜香爐等物。仍令住馮翊大興國寺。經止少時。又逃于梁山之陽。河崖回曲地稱天固。鑿山為窟凝道其中。武德七年七月。微覺有疾。遺誡門侍無越律儀。又聞笳吹響空。道俗歆會。又降異香大如桃棗。眾皆拾而供養莫知名目。燒發美暢聞者驚心。經於三日精氣爽朗跏坐而終。停屍七日。色相無改。即于山棲鑿龕處之。眾聚如煙數盈萬計。鼓舞而送。生死榮焉。自林之在道。隱括為先。從生至終儉約為務。女人生染之本。偏所誡期。故林一生常不親面不為說
【現代漢語翻譯】 現代漢語譯本 『今年冬天就要結束了。你現在將要離去，恐怕性命難保。不如就在這裡結束我的生命吧。這氈毯我須臾不可離身啊。』群賊互相看了看，便停止了行動。 在武德七年六月，因為一點小病，釋道林（Shì Dàolín，人名）像往常一樣跏趺而坐，不知不覺就去世了，享年八十多歲。
釋道林，姓李，是同州郃陽人。二十五歲時發心出家，進入太白山，在人跡罕至的深山巖洞中結廬而居。以樹木果實充飢，專心修持佛法，不再追求其他俗世的營求。隋朝開皇年間，他開始弘揚玄宗，皇帝下令度化七人，選拔其中最傑出的人才。有關部門四處尋訪，找到了道林。文帝親自下令讓他出家，但他堅決推辭，於是上奏說：『貧道聽說隱居山林的人往往一去不返，清朗之氣獨自凝聚在山林泉石之間。希望能追隨他們的足跡，所以應該斷絕與世俗的聯繫。陛下您大開方便之門，普度海陸眾生，請允許我用這個名號來留給那些仰慕虛空的人。』皇帝說：『名副其實，由來已久。禪師只需隸屬於官府，身居山林即可。』道林沒有聽從，而是逃回了太白山，繼續從事以前的修行。後來這件事被上報，於是再次搜尋偏僻隱蔽的地方，窮盡山洞，才終於抓住了他。但他始終堅守節操，皇帝下令慰勞，非常尊重他，賞賜了香爐等物品，並讓他住在馮翊大興國寺。住了不久，他又逃到了梁山的南面，那裡河岸彎曲，地勢險要，被稱為天固。他在山中開鑿洞穴，專心修道。武德七年七月，他稍微感到不適，遺囑門人不要違反戒律。又聽到笳聲在空中迴響，僧俗聚集在一起。又有像桃棗一樣大的奇異香氣降臨，人們都拾起來供養，但不知道是什麼東西。焚燒頭髮時，香味美妙，聽到的人都感到震驚。過了三天，他精神清爽，跏趺而坐而終。停屍七天，容貌沒有改變。就在他隱居的山洞裡鑿龕安葬了他。眾人聚集如煙，數以萬計，載歌載舞地送他，認為他的生死都是榮耀的。自從道林修行以來，一直以隱居為先。從生到死，都以節儉為務。認為女人是產生染污的根本，特別加以戒備。所以道林一生都不與女人見面，不為她們說法。
【English Translation】 English version 'This winter is coming to an end. Now that you are about to leave, I fear your life is in danger. Why not end my life here? I cannot be separated from this felt blanket for even a moment.' The bandits looked at each other and stopped. In the sixth month of the seventh year of the Wude era (624 AD), due to a minor illness, Shidaolin (釋道林, personal name) passed away while sitting in the lotus position as usual, at the age of eighty-plus.
釋道林 (Shì Dàolín), whose surname was Li, was from Heyang in Tongzhou. At the age of twenty-five, he resolved to become a monk and entered Mount Taibai, where he built a hermitage in a deep, inaccessible cave. He sustained himself with fruits and devoted himself to practicing the Dharma, seeking no other worldly pursuits. At the beginning of the Kaihuang era of the Sui Dynasty, he began to promote the Xuanzong (玄宗, a Buddhist school), and the emperor ordered the ordination of seven people, selecting the most outstanding among them. Officials searched everywhere and found Daolin. Emperor Wen personally ordered him to become a monk, but he firmly refused, and then submitted a memorial saying: 'This poor monk has heard that those who live in seclusion in the mountains often never return, and the pure air gathers only in the forests and springs. I hope to follow in their footsteps, so I should sever all ties with the mundane world. Your Majesty has opened the gates of Dharma wide, delivering all beings on land and sea. Please allow me to leave this name to those who admire emptiness.' The emperor said: 'The name matches the reality, and it has been so for a long time. The Chan master only needs to be affiliated with the government and live in the mountains.' Daolin did not comply but fled back to Mount Taibai, continuing his previous practice. Later, this matter was reported, so they searched again in remote and hidden places, exhausting all the caves, and finally caught him. But he always maintained his integrity, and the emperor ordered him to be comforted, showing him great respect, bestowing incense burners and other items, and ordering him to live in Daxingguo Temple in Fengyi. After staying there for a short time, he fled again to the south of Mount Liang, where the riverbank curved and the terrain was dangerous, known as Tiangu. He carved a cave in the mountain, concentrating on cultivating the Way. In the seventh month of the seventh year of the Wude era, he felt slightly unwell, instructing his disciples not to violate the precepts. He also heard the sound of the Jia (笳, a reed pipe instrument) echoing in the air, and monks and laypeople gathered together. There was also a strange fragrance as large as peaches and dates descending, and people picked them up and offered them, but they did not know what they were. When burning his hair, the fragrance was beautiful, and those who heard it were shocked. After three days, he was refreshed and sat in the lotus position and passed away. His body was kept for seven days, and his appearance did not change. He was buried in a niche carved in the cave where he had lived in seclusion. The crowd gathered like smoke, numbering in the tens of thousands, dancing and singing to send him off, considering his life and death to be glorious. Since Daolin began his practice, he had always prioritized seclusion. From birth to death, he was frugal in everything. He considered women to be the root of defilement and was particularly wary of them. Therefore, Daolin never met with women in his life and did not preach to them.
法。不從取食。不上房基。致使臨終之前有來問疾者。林隔障潛知。遙止之不令面對。斯行潔通幽故也。而慈濟生靈深護物性。蚤虱之屬任其遊行。每徐徐舉衣。恐其驚走。斯仁育之量。殆難嗣矣。
釋法應。姓王氏。東越會稽人。生自孩孺性度沉默。隨住緣想幽思難移。弱冠出家。事沙門曇崇。學宗禪業。見於別傳。時值周初定門初辟。奉法履行。亙道相趨。應于門學殊為稱首。后逢周禍避跡終南。飯衣松蘿潛形六載。專修念慧用祛夙罪。精厲所及法門彌凈。心用攸厝妄境斯澄。屢感虎狼蹲踞廬側。或入門內似有相因。應素體生緣。又閑禪病。對猶家犬。為受三歸。自爾馴狎更繁其類。隋開入度。還事崇公。定業既深偏蒙印可。徒眾五百並委維持。教授獎擢允開眾望。開皇十二年。有敕令搜簡三學業長者。海內通化崇于禪府。選得二十五人。其中行解高者。應為其長。敕城內別置五眾。各使一人曉夜教習。應領徒三百。于實際寺相續傳業。四事供養並出有司。聲聞惟遠。下敕賜帛三百段。仍用造經一藏。親躬受持。以武德初年素無所患。云吾今將逝。已有香華見迎。言已卒于清禪寺。春秋八十矣。
釋智周。字圓朗。姓趙氏。其先徐州下邳人。有晉過江居於婁縣之曲阜也。然其神用超邈彰于青綺。小學
年中違親許道。師事法流水寺滔法師。為力生也。滔乃吳國冠冕。釋門樑棟。周服勤左右分陰請業。受具之後志在博聞。時大莊嚴䂃法師者。義府經笥道映雄伯。負帙淹留專功一紀。究盡端涯更同寒水。自金陵失御。安步東歸。本住伽藍開弘四實。學侶同萃言晤成群。但久厭城傍早狎丘壑。遂超然高舉。晦跡于馬鞍山慧聚寺。仁智斯合終焉不渝。而止水致鑒問道彌結。舊齒晚秀咸請出山濟益道俗不拘小節。乃又從之。橫經者溢坐。杖氣者泥首。炎德既銷僧徒莫聚。乃翻飛舊谷。又遭土崩瓜剖。順時違難泛然無系。寂動斯亡。武德五年七月五日遘疾。終於大萊城南武州刺史薛仕通舍。春秋六十有七。其年十一月二十日。賊退途靜。弟子法度等。奉迎神柩歸於本山。當時人物凋疏塋隧未理。以貞觀四年二月十五日。弟子慧滿等。于寺之西嶺改設圓墳。惟周風情閑澹識悟淹遠。容止可觀進退可度。量包山海調逸煙霞。得喪一心慈惻萬類。窮通不易其慮。喜慍不形於色。崇尚先達提獎後進。道俗聞望咸取則焉。加以篤愛蟲篆尤工草隸。傍觀圖史大善篇什。與兄寶愛俱沐法流。陳氏二方俱馳聲績。講成論小招提玄章涅槃大品等。各十餘遍。兼造殿閣。門廊周匝壯麗當陽。彌勒丈六夾纻並諸侍衛。又晉司空何充所造七龕泥像。年代
綿遠聖儀毀落。乃迎還流水。漆布丹青雕繢綺華。允開信表法。迴向寺釋道恭曰。余以擁腫拳曲不中規繩。而匠石輟斤忽垂顧眄。賞激流連殆逾三紀。披雲對月。賦曹陸之詩。跂石班荊。辯肇融之論。故人安在。仰孤帳而荒涼。景行不追。望長松而咽絕。懼陵谷易遷竹素難久。托徽猷于貞紺。揚清塵于不朽。其銘曰。五蔭城墎六賊丘陵。膠固愛網縈迴業繩。雄猛調御慈悲勃興。危涂倏靜穢海俄澄。八樹潛暉五師系軌。纂此遺訓克應開士。皎潔戒珠波瀾定水。有道有德知足知止。學總群經思深言外。樂說河寫餐風雲會。七眾關揵四部襟帶。振綱頹網繄其是賴。世途淪喪適化江湄。去來任物隱顯從時。壞瓶何愛凈土為期。有生有滅何喜何悲。窀關昔隧封興舊隴。春郊草平故山松拱。林昏鳥思徑深寒擁。妙識歸真玄坰虛奉。
釋法藏。姓荀氏。潁川潁陰人。三歲喪父。共母偏居。十歲又亡。隻身而立。因斯禍苦深悟無常。投庇三寶用希福祐。年二十二。即周天和二年四月八日明帝度僧。便從出俗。天和四年誕育皇子。詔選名德至醴泉宮。時當此數。武帝躬趨殿下。口號鮮卑問訊眾僧兀然無人對者。藏在末行挺出眾立作鮮卑語答。殿庭僚眾咸喜斯酬。敕語百官。道人身小心大。獨超群友報朕此言。可非健道人耶。有敕施
{ "translations": [ "現代漢語譯本：", "綿延久遠的聖賢儀範已經衰落。於是我們迎回瞭如流水般逝去的回憶。用漆布、丹青顏料，雕刻和華麗的絲綢來莊嚴修飾，真誠地開啟了信仰的表達。迴向寺的釋道恭（人名）說：『我因為自身平庸笨拙，不符合規矩法度，但您（指逝者）像匠石一樣放下斧頭，忽然對我表示關注和賞識。這份賞識和激勵讓我流連忘返，幾乎超過了三十年。我們一起披著雲彩，對著月亮，吟誦曹植、陸機的詩篇；一起攀登巖石，在荊棘叢中鋪開坐席，辯論僧肇、道融的理論。故人如今在哪裡呢？仰望空蕩蕩的靈帳，一片荒涼。高尚的品行無法追隨，望著高大的松樹，悲傷哽咽。』", "『我擔心山陵河谷容易變遷，竹簡絹帛難以長久儲存，所以將您的美德寄託在黑色的石碑上，將您的清名傳揚于不朽。』", "銘文說：『五蘊（色、受、想、行、識）構成的身體如同城郭，六賊（色、聲、香、味、觸、法）侵擾如同丘陵。牢固的愛慾之網緊緊纏繞，輪迴的業力之繩不斷束縛。雄猛的調御者（指佛陀）以慈悲之心奮起，危險的道路頓時平靜，污穢的苦海頃刻澄清。』", "『八正道（正見、正思、正語、正業、正命、正精進、正念、正定）的光輝潛藏，五位老師（指戒師、定師、慧師、解脫師、解脫知見師）的教導成為軌範。繼承這些遺訓，能夠勝任開悟之士。清凈皎潔的戒律如同寶珠，平靜的禪定如同波瀾不驚的湖水。』", "『有道德有修養，知足而止欲。廣泛學習各種經典，深入思考言語之外的真意。喜于說法，如同河水奔流；以清風明月為食，與雲霞相會。七眾弟子（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）緊閉關卡，四部大眾（比丘、比丘尼、優婆塞、優婆夷）敞開胸懷。振興衰敗的綱紀，挽救頹廢的法網，全靠他（指逝者）的努力。』", "『在世俗的道路上沉淪，順應變化來到江邊。來去隨緣，隱顯順應時勢。破碎的瓶子有什麼可留戀的呢？以清凈的佛土為最終歸宿。有生有滅，有什麼可喜可悲的呢？』", "『簡陋的墳墓，昔日的隧道，封土堆積，興建舊日的墳冢。春天的郊野，草地平坦，故鄉的山上，松樹環抱。昏暗的樹林，鳥兒哀思，幽深的小路，寒意籠罩。』", "『精妙的智慧迴歸真理，玄妙的境界，空虛而恭敬地供奉。』", "釋法藏（人名），姓荀（姓氏），是潁川郡潁陰縣人。三歲時父親去世，與母親相依為命。十歲時母親也去世了，只能獨自生活。因為這些災禍和痛苦，他深刻地領悟到世事無常。於是投靠三寶（佛、法、僧），希望得到福佑。二十二歲時，即北周天和二年四月八日，明帝（皇帝名）為僧人剃度，他就跟隨出家了。天和四年，皇子誕生，皇帝下詔選拔有名的德行之士到醴泉宮。當時輪到法藏。武帝（皇帝名）親自走到殿下，用鮮卑語問候眾僧，竟然沒有人能夠回答。法藏在隊伍的末尾，挺身而出，用鮮卑語回答。殿庭上的官員們都為之高興。皇帝敕令百官說：『這位道人身材雖小，但心胸寬廣，超越了眾人，能夠回答朕的話。難道不是一位有為的道人嗎？』於是下令賞賜。", "", "", "english_translations": [ "English version:", "The long-standing sacred rites and norms have declined. Therefore, we welcome back the memories that flow like water. We solemnly adorn with lacquered cloth, cinnabar paints, carvings, and splendid silks, sincerely opening the expression of faith. Shi Daogong (name) of Huixiang Temple said: 'I am clumsy and awkward, not conforming to the rules and standards, but you (referring to the deceased) were like the craftsman Shi, who put down his axe and suddenly showed concern and appreciation for me. This appreciation and encouragement made me linger, almost exceeding three decades. Together we draped ourselves in clouds, facing the moon, reciting the poems of Cao Zhi and Lu Ji; together we climbed rocks, spread out seats in the thickets, and debated the theories of Sengzhao and Daorong. Where are the old friends now? Looking up at the empty spirit tent, it is desolate. Noble conduct cannot be followed, gazing at the tall pine trees, I choke with grief.'", "'I fear that mountains and valleys easily change, and bamboo slips and silk are difficult to preserve for long, so I entrust your virtues to the black stone tablet, and spread your pure name to immortality.'", "The inscription says: 'The body composed of the five skandhas (form, feeling, perception, mental formations, consciousness) is like a city wall, the six thieves (form, sound, smell, taste, touch, dharma) invade like hills. The strong net of love and desire tightly entangles, the rope of karmic reincarnation constantly binds.'", "'The valiant tamer (referring to the Buddha) arises with compassion, the dangerous road is suddenly calm, the filthy sea of suffering is instantly cleared.'", "'The light of the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) is hidden, the teachings of the five teachers (referring to the Preceptor, Meditation Teacher, Wisdom Teacher, Liberation Teacher, and Teacher of the Knowledge and Vision of Liberation) become the norm. Inheriting these teachings, one can be competent as an enlightened person. The pure and bright precepts are like jewels, the calm meditation is like a lake without waves.'", "'Having morality and cultivation, knowing contentment and stopping desire. Broadly studying various scriptures, deeply contemplating the true meaning beyond words. Rejoicing in preaching the Dharma, like a river flowing; taking the clear wind and bright moon as food, meeting with the clouds and mist. The sevenfold assembly (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, upasikas) closes the gates tightly, the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) opens their hearts. Revitalizing the declining principles, saving the decaying Dharma net, it all depends on his (referring to the deceased) efforts.'", "'Sinking in the worldly path, adapting to changes and coming to the riverside. Coming and going according to circumstances, hiding and appearing according to the times. What is there to cherish about a broken bottle? Taking the pure land as the ultimate destination. Having birth and death, what is there to be happy or sad about?'", "'The simple tomb, the former tunnel, the mound of earth, building the old tomb. In the spring countryside, the grass is flat, on the mountains of the homeland, pine trees surround. The dim forest, birds mourn, the deep path, coldness envelops.'", "'Subtle wisdom returns to the truth, the profound realm, empty and respectfully offered.'", "Shi Fazang (name), whose surname was Xun (surname), was a native of Yingyin County, Yingchuan Prefecture. His father died when he was three years old, and he lived with his mother. When he was ten years old, his mother also died, and he had to live alone. Because of these disasters and sufferings, he deeply realized the impermanence of life. So he took refuge in the Three Jewels (Buddha, Dharma, Sangha), hoping to receive blessings. At the age of twenty-two, on the eighth day of the fourth month of the second year of the Tianhe era of the Northern Zhou Dynasty, Emperor Ming (emperor's name) ordained monks, and he followed to leave home. In the fourth year of Tianhe, the imperial prince was born, and the emperor issued an edict to select famous virtuous people to go to Liquan Palace. It was Fazang's turn at that time. Emperor Wu (emperor's name) personally walked down to the palace hall and greeted the monks in the Xianbei language, but no one could answer. Fazang stood out from the end of the line and answered in the Xianbei language. The officials in the palace hall were all happy about this. The emperor ordered the officials and said: 'This Daoist is small in stature, but broad in mind, surpassing the crowd, and able to answer my words. Isn't he a promising Daoist?' So he ordered a reward." ] }
錢二百一十貫。由是面洽每蒙慰問。雖身居寺內。心念幽林。古聖今賢皆依山靜。建德二年二月。刷心蕩志。挾缽擎函。投于紫蓋山。山即終南之一峰也。乃獨立禪房高巖之下。衣以百納。餐以術松。面青天而沃心。吸白雲而填志。三年正月八日遊步山頂。忽遇甘杏七枚。即而啖之。流味濃美。周行更索全無來處。即荷冥資但勤勵業。其年四月二十三日。毀像焚經。僧令還俗。給優二年。惟藏山居。依道自隱。綿歷八載常思開法。至宣帝大象元年九月。下山謁帝。意崇三寶。到城南門。以不許入進退論理。武候府上大夫拓王猛。次大夫乙婁謙。問從何而來朋侶何在施主是誰。藏報曰。建德二年棄寺入山。三年四月方禁僧侶。惟藏在山。余並還俗。乃以俗法抑出徒侶。藏只一身在山。林谷為家居。鳥獸為徒侶。草木為糧粒。然自惟忖。普天之下莫非王土。既居紫蓋啖食山糧。準此供給則至尊所施。猛等報奏。下敕曰。朕欲為菩薩治化。此僧既從紫蓋山來。正合朕意。宜令長髮著菩薩衣冠為陟岵寺主。遣內史沛國公宇文繹檢校施行。內史次大夫唐怡元行恭覆奏曰。天下眾僧並令還俗。獨度一人違先帝詔。至十月于城東面別見宣帝。問三教名。朕欲菩薩治化。或現天身。或從地出。或作鹿馬。用斯化道以攝眾生如何。藏引妙
莊嚴王子諫父之事。又曰。陛下昔為臣子不能匡諫。遂令先帝焚燒聖典靈像鑄錢。據斯逆害。與秦始何異。帝怒曰。違朕先皇明詔。可令處盡。藏曰。仰觸聖顏。乞刑都市。幽顯同見。誠其本心爾。時命若懸藤而詞氣無駭。頻經九奏安詞彌厲。十奏既達。帝曰。道人怖不。藏公曰。人生所重無過於命。處身極刑之地。何能不怖。帝聞愀然改色乃曰。真人護法祐我群生。此則護鵝比丘。朕不殺無事人也。宜舍其刑。一不須問。賜菩薩衣冠。依前為陟岵寺主。頻降寵命。得繼釋門。既獲再生。便辭帝。往林泉山澤請欲幽潛。御史鮑宏。奉敕萬年長安藍田盩厔鄠杜五縣。任藏遊行。朕須見日。不可沉隱。雖蒙恩敕終未開弘。怏結心靈思懷聖道。周德云謝隋祚將興。大象二年五月二十五日。隋祖作相。于虎門學六月。藏又下山與大丞相對論三寶經宿。即蒙剃落。賜法服一具雜彩十五段青州棗一石。尋又還山。至七月初。追藏下山。更詳開化。至十五日。令遣藏共竟陵公檢校度僧百二十人。並賜法服各還所止。藏獨宿相第。夜論教始。大定元年二月十三日。丞相龍飛。即改為開皇之元焉。十五日奉敕追前度者置大興善寺為國行道。自此漸開方流海內。豈非藏戒行貞明禪心郁茂。何能累入朱門頻登御榻。爾後每有恩敕別加慰勞。並
敕王公咸知朕意。開皇二年。內史舍人趙偉。宣敕月給茯苓棗杏蘇油柴炭。以為恒料。而性在虛靜不圖榮利。十四年自奏停料隨施供給。武候將軍索和業者。清信在懷。延至宅中。異禮奉養。積善所熏遂舍所住以為佛寺。藏率俗課勵設萬僧齋。右僕射蘇威。每來參謁。並建大殿尊儀。舍人裴矩。宣敕藏禪師。落髮僧首。又設大齋。弘法之盛熟不可等。其所住處可為濟法。今之隆政坊北門僧寺是也。嘗以慈仁攝慮。有施禽畜依而養之。鵝則知時旋繞。狗亦過中不食。斯類法律不可具紀。煬帝晉蕃時。臨太尉第三子綿疾夭殂。瘞於斯寺。乃勒銘曰。世途若幻生死如浮。殤子何短彭祖何修。嗚呼餘子有逝無留。永為法種長依法儔。教因施藏靈壽杖曰。每策此杖時賜相憶。答曰。王殤幼子長就法門。藏策靈壽何敢忘德。十六年隋祖幸齊州失豫。王公已下奉造觀音。並敕安濟法供養。仁壽元年。文帝造等身釋迦六軀。敕令置於藏師住寺。大業二年。元德太子薨。凡營福業經像佛殿皆委于藏。大業末歲下敕九宮。併爲寺宇度僧。綱管相續維持。以藏名稱洽聞。乃補充太平宮寺上座。綏緝少達無替所臨。及大唐建議人百一心。淮安王創繕兵旗於斯寺宇。因受王請終身奉養。貞觀之始情奉彌隆思報罔極。畢由造寺伺隙未展。王便物故本
祈不果。藏亦終焉。以貞觀三年終於鄠縣觀臺。因殮武子堆南雲際寺。沙門孝才。夙素知德。為銘貞石。在於龕側矣。
釋慧超。俗姓申屠。上黨潞城人也。體道懷貞冰霜其志。初拂衣舍俗。北趣晉陽。居大興國寺。禪念為業。雖略觀名教備委邪正。而偏據行途不沿言說。乃別建道場盛羅儀象。幡花交列眾具清鮮。又鳩集異香多陳品族。每以燒香供養。煙氣相尋。超恒躬處其中。凈衣端坐。詳其覺觀擬其志業。故有異香滿室靈骨充瓶。隨用福流還填欠數。而莫知其所以然也。至仁壽中年。獻后崩立禪定寺。以超名望徴入京師。嚴凈形衣有逾恒日。感瑞陳供無替由來。至武德元年。以並部舊壞懷信者多化道赴緣義難限約。乃返還興國道俗欣慶奉禮交併。及七年冬微疾不悆即告無常。合寺齊赴佇聆遺訣。超端坐如常精神更爽。告眾曰。同住多年凡情易隔。脫有相惱希愿開懷。然人道難逢善心易失。及今自任勿誤後身。言訖斂手在心。不覺其絕。見無接對謂其未終。取纊屬之乃知無氣。時年七十餘。坐若神景色貌逾潔。異香縈繞滿室充庭。音樂聞空莫知來處。門人大眾驚心駭目。遂使士女奔赴悲咽寒云。闐塞寺院香花獻積。至十二月中。剋期將殯。四遠白黑列道爭前。從寺至山十有餘里。人馬輻湊事等市[門@厘]。
【現代漢語翻譯】 現代漢語譯本 祈求沒有應驗，藏法也最終在此結束。于貞觀三年在鄠縣觀臺圓寂，因此安葬在武子堆南邊的雲際寺。沙門（佛教出家人）孝才，一向瞭解他的德行，為他撰寫銘文刻在石碑上，立於靈龕旁邊。
釋慧超（佛教法師），俗姓申屠，是上黨潞城人。他體悟佛道，懷抱貞潔，志向如同冰霜般堅定。最初脫下世俗的衣裳，前往晉陽，居住在大興國寺，以禪定和唸佛為修行。雖然略微瞭解儒家的名教，也充分辨別了邪正，但偏重於實際修行，不依賴言語說教。於是另外建立道場，盛大地陳列各種法器儀仗，幡幢花朵交相排列，供具清凈鮮潔。又蒐集各種奇異的香料，陳列多種品類，每次都用燒香來供養佛菩薩，香菸繚繞不斷。慧超總是親自處在其中，穿著乾淨的衣服端正地坐著。詳細考察他的覺悟和見解，揣摩他的志向和事業，所以有奇異的香氣充滿房間，靈骨充滿瓶子，隨著他的福德而流動，還補了以往的虧欠，但人們不知道其中的原因。到了仁壽年間，獻後去世，在禪定寺設立佛事，因為慧超的名望，朝廷徵召他進入京師。他莊嚴地整理衣物，比平時更加謹慎。感應到祥瑞而陳設供養，沒有一天懈怠。到了武德元年，因為并州一帶舊的寺廟破敗，懷有信仰的人很多，教化引導需要隨緣，難以限制約束，於是返回興國寺，僧人和俗人都歡欣慶賀，恭敬地禮拜。到了武德七年冬天，稍微感到不適，就預感到無常將至。全寺的僧人都趕來，等待聆聽他的遺言。慧超端正地坐著，像平時一樣，精神更加清爽。他告訴大家說：『共同居住多年，凡夫的感情容易產生隔閡，如果有什麼冒犯之處，希望大家能夠寬容。然而人身難得，善心容易失去，趁現在自己還能做主，不要耽誤了來生。』說完，合攏雙手放在胸前，不知不覺地就去世了。大家見他沒有反應，以為他還沒有去世，用棉絮放在他的鼻孔前，才知道他已經沒有氣息了。當時他七十多歲，坐著的樣子像神一樣，臉色容貌更加潔凈。奇異的香氣縈繞，充滿房間和庭院，音樂在空中響起，不知道從哪裡傳來。門人和大眾都驚心動魄。於是士人和婦女都奔來，悲傷地哭泣，寒冷的雲霧也為之哽咽，寺院被香花填滿。到了十二月中，確定日期舉行殯葬儀式。四面八方的百姓都排列在道路兩旁，爭先恐後地前來。從寺廟到山上有十幾里路，人馬聚集，像趕集一樣熱鬧。
【English Translation】 English version His prayers were not answered, and the Dharma he preserved ended there. He passed away in the third year of the Zhenguan era at the Guantai in Hu County, and was buried at Yunji Temple south of Wuzi Mound. The monk Xiaocai, who had long known his virtue, wrote an inscription on a stone tablet, which was placed beside his shrine.
The Venerable Huichao, whose secular surname was Shentu, was a native of Lucheng in Shangdang. He embodied the Way and cherished purity, his will as firm as ice and frost. Initially, he renounced worldly life and went north to Jinyang, residing at Daxingguo Temple, where he practiced meditation and mindfulness. Although he had a slight understanding of Confucian teachings and fully distinguished between right and wrong, he focused on practical practice and did not rely on verbal teachings. Therefore, he established a separate Dharma hall, grandly displaying various Dharma instruments and ceremonial objects, with banners and flowers arranged in rows, and the offerings were pure and fresh. He also collected various exotic incense and displayed many kinds, and every time he used incense to make offerings to the Buddhas and Bodhisattvas, the smoke lingered continuously. Huichao always personally stayed in it, wearing clean clothes and sitting upright. Examining his enlightenment and insights in detail, and pondering his aspirations and career, therefore, there was an unusual fragrance filling the room, and spiritual bones filling the bottle, flowing with his blessings, and replenishing the previous deficiencies, but people did not know the reason. During the Renshou years, after the death of Empress Xian, Buddhist ceremonies were held at Chan Ding Temple. Because of Huichao's reputation, the court summoned him to the capital. He solemnly tidied up his clothes, more cautiously than usual. Sensing auspicious omens, he made offerings without any slackness. In the first year of the Wude era, because the old temples in Bingzhou were dilapidated, and many people had faith, the teaching and guidance needed to follow the circumstances, and it was difficult to limit and restrain, so he returned to Xingguo Temple, and monks and laypeople rejoiced and celebrated, respectfully bowing. In the winter of the seventh year of Wude, feeling slightly unwell, he foresaw the impermanence of life. All the monks in the temple rushed to listen to his last words. Huichao sat upright, as usual, with even more refreshed spirit. He told everyone: 'Living together for many years, ordinary emotions easily create estrangement. If there is any offense, I hope everyone can be tolerant. However, it is difficult to obtain a human body, and it is easy to lose a good heart. While you can still take charge of yourself, do not delay your next life.' After speaking, he folded his hands on his chest and passed away unconsciously. Seeing that he had no response, they thought he had not yet passed away, and put cotton wool in front of his nostrils, only to realize that he had no breath. At that time, he was over seventy years old, sitting like a god, his complexion even cleaner. Strange fragrance lingered, filling the room and courtyard, and music sounded in the air, not knowing where it came from. The disciples and the public were shocked. Therefore, scholars and women rushed to weep sadly, and the cold clouds choked with sobs, and the temple was filled with incense and flowers. In the middle of December, the date was set for the funeral. People from all directions lined the roads, vying to come forward. From the temple to the mountain, it was more than ten miles, and people and horses gathered, as lively as a market.
輿以繩床坐如入定。路既交擁卒制難加。乃回道西城破荒就葬。眾又填逼類等天崩。便殮于龍阜之山開化寺側。作窟處焉。經停一年儼然不散。日別常有供禮香花無絕。后遂塞其窟戶。置塔于上。勒銘于右。用旌厚德矣。
釋智晞。俗姓陳氏。潁川人。先世因宦流寓家于閩越。晞童稚不群幼懷物外。見老病死達世浮危。自省昏沉愍諸淪溺。深加厭離如為怨逐。誓出塵勞訪尋勝境。伏聞智者抗志臺山安禪佛隴警訓迷途為世津導。丹誠馳仰遠泛滄波。年登二十始獲從愿。一得奉值即定師資。律儀具足稟受禪決。加修寂定如救頭然。心馬稍調散動辭慮。受命遺旨常居佛隴修禪道場。樂三昧者咸共師仰。宴坐之暇。時復指撝創造伽藍。殿堂房舍悉皆嚴整。惟經臺未構。始欲就工。有香爐峰山巖峻險林木秀異。然彼神祇巨有靈驗。自古已來無敢視其峰崖。況有登踐而採伐者。時眾議曰。今既營經臺供養法寶。惟尚精華豈可率爾而已。其香爐峰檉柏。木中精勝。可共取之以充供養。論詳既訖。往咨于晞。具陳上事。良久答云。山神護惜不可造次。無敢重言。各還所在。爾夜夢人送疏云。香爐峰檉柏樹。盡皆舍給經臺。既感冥示。即便撝略。營辦食具分部人工入山採伐。侍者咨曰。昨日不許。今那取之。答曰。昨由他今由我。
【現代漢語翻譯】 現代漢語譯本： 於是用繩床安坐，如同進入禪定一般。但道路已經被人群擁堵，難以通行。於是改變方向，前往西城外的荒地安葬。送葬的人群擁擠不堪，如同天崩地裂一般。最終在龍阜山開化寺旁安葬，並開鑿石窟安放遺體。經過一年時間，遺體依然完好不散。每天都有人供奉祭品、香火和鮮花，從未間斷。後來，人們便封閉了石窟的入口，並在上面建造佛塔，在旁邊立碑銘文，用來表彰他的深厚功德。
釋智晞（釋：佛教僧侶的尊稱，智晞：人名）。俗姓陳氏，是潁川人（潁川：古地名）。先祖因為做官而遷居到閩越（閩越：古國名）。智晞從小就與衆不同，年幼時就懷有超脫世俗的想法。看到人生的衰老、疾病和死亡，以及世事的虛浮和危機，他反省自己的昏昧沉淪，憐憫眾生的苦難。因此，他深深地厭惡世俗，如同躲避仇敵一般，發誓要脫離塵世的煩惱，尋訪清凈的勝地。他聽說智者大師（智者：通常指智顗，天臺宗的創始人）在天臺山（天臺山：山名）立下宏願，在佛隴（佛隴：地名）安禪修行，警醒迷途的眾生，為世人指引方向。於是，他懷著真誠的心，不遠萬里，渡過滄波，在二十歲時終於如願以償。一旦得到侍奉智者大師的機會，就確定了師徒關係。他圓滿地受持了戒律，並接受了禪定的訣竅，更加努力地修習寂靜禪定，如同救燃眉之急一般。他的心像野馬一樣難以馴服，逐漸調伏了散亂的思緒。他接受了智者大師的遺命，常住在佛隴的修禪道場。喜愛禪定的人都共同尊他為師。在宴坐之餘，他時常指揮建造伽藍（伽藍：寺廟）。殿堂和房舍都非常莊嚴整齊，只有經臺尚未建造。剛要開始動工時，發現香爐峰（香爐峰：山峰名）的山巖陡峭險峻，林木秀麗奇異。然而，那裡的山神非常靈驗，自古以來沒有人敢於窺視它的山峰，更不用說攀登採伐了。當時，眾人商議說：『現在既然要建造經臺來供養法寶，就應該追求最好的材料，怎麼能隨便湊合呢？香爐峰的檉柏（檉柏：樹木名）是木材中的精華，可以一起砍伐來充當供養。』商議完畢后，他們去請教智晞。詳細地陳述了這件事。智晞沉思良久，回答說：『山神守護愛惜那些樹木，不可輕舉妄動。』眾人不敢再多說什麼，各自回到自己的地方。當天晚上，智晞夢見有人送來文書說：『香爐峰的檉柏樹，全部都舍給經臺使用。』既然感應到了神明的指示，他便開始籌劃，準備食物和工具，分派人手進入山中採伐。侍者問道：『昨天您還不允許，今天怎麼又去砍伐呢？』智晞回答說：『昨天是由山神做主，今天是由我做主。』
【English Translation】 English version: Then, he sat on a rope bed as if entering into deep meditation. However, the road was already crowded with people, making it difficult to proceed. So, they changed direction and went to the desolate area outside the west city for burial. The crowd of mourners was overwhelming, like the collapse of the sky. Finally, he was buried next to Kaihua Temple on Longfu Mountain, and a cave was dug to place the remains. After a year, the body remained intact and did not decay. Every day, offerings, incense, and flowers were continuously presented. Later, people sealed the entrance of the cave and built a pagoda on top of it, with an inscription on the side to commemorate his profound virtue.
釋智晞 (Shì Zhìxī) (Shì: a respectful title for Buddhist monks, Zhìxī: personal name), whose secular surname was Chen, was a native of Yingchuan (潁川) (Yingchuan: ancient place name). His ancestors had migrated to Minyue (閩越) (Minyue: ancient kingdom name) due to official duties. From childhood, Zhixi was different from others, harboring thoughts of transcending the world. Seeing the aging, sickness, and death of life, as well as the vanity and dangers of the world, he reflected on his own ignorance and pitied the suffering of all beings. Therefore, he deeply loathed the secular world, as if avoiding an enemy, and vowed to leave the troubles of the world and seek pure and sacred places. He heard that Master Zhi Zhe (智者) (Zhi Zhe: usually refers to Zhiyi, the founder of the Tiantai school) had made a great vow on Mount Tiantai (天臺山) (Tiantai Mountain: mountain name) and practiced Chan meditation at Folong (佛隴) (Folong: place name), awakening lost beings and guiding the world. So, with a sincere heart, he traveled far across the vast ocean and finally fulfilled his wish at the age of twenty. Once he had the opportunity to serve Master Zhi Zhe, he established a teacher-student relationship. He fully received the precepts and accepted the secrets of Chan meditation, diligently practicing silent meditation as if saving himself from imminent danger. His mind, like a wild horse, was difficult to tame, but he gradually subdued his scattered thoughts. He accepted Master Zhi Zhe's dying instructions and resided permanently at the Chan meditation center in Folong. Those who loved meditation commonly revered him as a teacher. In his spare time from seated meditation, he often directed the construction of the Sangharama (伽藍) (Sangharama: monastery). The halls and rooms were all very solemn and orderly, only the Sutra Platform had not yet been built. Just as they were about to begin construction, they discovered that the cliffs of Incense Burner Peak (香爐峰) (Incense Burner Peak: peak name) were steep and dangerous, and the forests were beautiful and unusual. However, the mountain gods there were very efficacious, and since ancient times no one had dared to look upon its peaks, let alone climb and cut down trees. At that time, the people discussed, 'Now that we are building the Sutra Platform to enshrine the Dharma treasures, we should pursue the best materials, how can we just make do? The cypress trees on Incense Burner Peak are the essence of wood, and we can cut them down together to use as offerings.' After discussing, they went to consult Zhixi. They explained the matter in detail. Zhixi pondered for a long time and replied, 'The mountain gods protect and cherish those trees, we must not act rashly.' The people did not dare to say more and returned to their respective places. That night, Zhixi dreamed that someone sent a document saying, 'The cypress trees on Incense Burner Peak are all given to the Sutra Platform for use.' Since he had sensed the divine instruction, he began to plan, preparing food and tools, and assigning people to enter the mountain to cut down trees. The attendant asked, 'Yesterday you did not allow it, why are you cutting them down today?' Zhixi replied, 'Yesterday it was up to the mountain gods, today it is up to me.'
但取無苦必不相誤。從旨往取。檉柏之樹惟險而生。並皆取得一無留難。先師智者陳曰。勸化百姓。從天臺渚次。訖于海際。所有江溪。並舍為放生之池。永斷采捕。隋世亦爾。事並經敕。隋國既亡。後生百姓為惡者多。競立梁滬滿於江溪。夭傷水族告訴無所。乃共頂禮禪師往先師龕房。燒香咒愿。當有魚人。見僧在滬上立。意謂墮水。將船往救。僅到便無。因爾梁滬皆不得魚。互相報示改惡從善。仍停采捕。時有僧法雲。欲往香爐峰頭陀。晞諫曰。彼山神剛強。卿道力微弱。向彼必不得安。慎勿往也。云不納旨。遂往到山。不盈二宿。神即現形驅云令還。自陳其事。方憶前旨深生敬仰。有弟子道亙。在房誦經。自往喚云。今晚當有僧來。言竟仍向門下。即見一僧純著納衣執錫持缽。形神爽俊有異常人。從外而來。相去二十餘步。才入路東隱而不現。俄頃之間即聞東山有銅鐘聲。大震山谷。便云意喚吾也。未終數日。語弟子云。吾命無幾可作香湯。洗浴適竟。山中鳥狩異色殊形常所不見者。並皆來集房側。履地騰空悲鳴喚呼。經日方散。十二月十七日夜。跏趺端坐。仍執如意說法。辭理深邃。既竟告弟子曰。將汝等造次相值。今當永別。會遇靡期。言已寂然無聲良久。諸弟子哭泣。便更開眼誡曰。人生有死物調始必終
。世相如是。寧足可悲。今去勿爾鬧亂于吾也。又云。吾習禪已來至於今日四十九年。背不著床吾不負信施不負香火。汝等欲得將吾相見。可自勤策行道力不負人。弟子因咨啟。未審和上當生何所。答云。如吾見夢。報在兜率。宮殿青色居天西北。見智者大師。左右有諸天人皆坐寶座。唯一座獨空。吾問所以。答云。灌頂卻後六年當來升此說法。十八日朝語諸弟子。汝等並早須齋。吾命須臾。爾日村人登山參疾。食竟辭還。又曰。既苦遠來。更停少時。待貧道前去。其人不解。苦辭不住。當爾之時皎日麗天全無雲翳。謂參人曰。既已不住可疾去雨尋落。去者少時驟雨如瀉。春秋七十有二。以貞觀元年十二月十八日午時。結跏安坐端直儼然。氣息綿微如入禪定。因而不返。時虛空中有絃管聲。合衆皆聞。良久乃息。經停數日方入石龕顏色敷悅手足柔軟不異生平。所窆龕墳在先師智者龕前二百餘步。
釋智滿。姓賈氏。太原人。立意矜特不群凡小。七歲出家隨師請業。凡所受道如說修行。年登冠肇進受具戒。律儀成范資訓彌弘。又聽涅槃等經。盡其大旨。名教略圓味靜終業。遂往上黨石墨山。聚徒行道。門徒肅穆緇素歸依。禮供駢羅積而能散。時屬隋初創弘大法。智滿蒸仍國化引而廣之。故使聞風造者負笈奔注。眾
【現代漢語翻譯】 現代漢語譯本：世間萬象本就如此，何必為此悲傷？現在離開，不要在這裡吵鬧我。又說：『我學習禪定以來，直到今天四十九年，後背不曾著床，我不辜負信徒的供養，不辜負寺廟的香火。你們如果想見到我，就應該努力修行，不要辜負自己。』弟子們於是請教：『不知道和尚您將往生何處？』回答說：『正如我夢中所見，我的歸宿在兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在之處）。宮殿是青色的，位於天的西北方。我見到了智者大師（Zhiyi，隋代天臺宗的實際創始人），他的左右有諸位天人，都坐在寶座上，只有一個座位空著。我問這是為什麼，回答說：灌頂（Guanding，隋代僧人，智者大師弟子）六年之後將會來這裡升座說法。』十八日早上，告訴眾弟子：『你們都要早點齋戒，我的壽命將盡。』那天，村裡人登山來探望他的疾病，吃完飯後告辭離開。他又說：『既然辛苦遠道而來，再多停留一會兒，等貧道先走一步。』那人不明白他的意思，堅持告辭不肯留下。當時陽光明媚，萬里無雲。他對告辭的人說：『既然一定要走，那就快點走吧，雨馬上就要下了。』離開的人沒過多久，就下起了傾盆大雨。春秋七十二歲，在貞觀元年（627年）十二月十八日午時，結跏趺坐，端正安詳，氣息微弱，如同進入禪定一般，就這樣圓寂了。當時虛空中傳來絃樂的聲音，所有人都聽到了，過了很久才停止。停靈數日後放入石龕，顏色紅潤，手腳柔軟，與生前無異。埋葬的石龕墳墓在先師智者大師的石龕前二百多步的地方。 釋智滿（Shì Zhìmǎn），姓賈（Jiǎ），是太原人。他立志高遠，與凡夫俗子不同。七歲出家，跟隨師父學習佛法。凡是所學到的道理，都如法修行。到了成年，正式受持具足戒。他的律儀成為典範，資歷和教誨更加弘揚。又聽聞《涅槃經》等經典，窮盡其中的大意。對名相教理略有了解后，便開始追求清凈的修行。於是前往上黨（Shangdang）石墨山（Shimo Mountain），聚集徒眾修行。門徒們莊嚴肅穆，僧人和俗人都來歸依。禮拜供養的物品堆積如山，但他能夠散財濟貧。當時正值隋朝初期，開始大力弘揚佛法，智滿（Zhiman）順應國家的教化，將其引申推廣。因此使得聽到風聲前來求學的人，揹著書箱奔赴而來，人數眾多。
【English Translation】 English version: Such is the nature of the world. Why be sorrowful? Now depart, and do not disturb me with your noise. He also said, 'Since I began practicing Chan (Zen) until today, forty-nine years have passed. My back has not touched the bed. I have not failed the offerings of the faithful, nor have I failed the incense offerings of the temple. If you wish to see me, you should diligently cultivate the path and not fail yourselves.' The disciples then inquired, 'We do not know where the Venerable One will be reborn.' He replied, 'As I saw in my dream, my reward is in Tushita Heaven (Tushita Heaven, one of the heavens of the desire realm, where Maitreya Bodhisattva resides). The palace is blue and located in the northwest of the heaven. I saw Zhiyi (Zhiyi, the actual founder of the Tiantai school in the Sui Dynasty), with various devas (heavenly beings) on his left and right, all seated on jeweled thrones. Only one seat was empty. I asked why, and the answer was: Guanding (Guanding, a monk of the Sui Dynasty and disciple of Zhiyi) will come here in six years to ascend this seat and expound the Dharma.' On the morning of the eighteenth day, he told his disciples, 'You must all fast early, for my life is nearing its end.' That day, villagers climbed the mountain to visit him in his illness. After eating, they bid farewell and left. He also said, 'Since you have come from afar with such difficulty, stay a little longer and wait for this poor monk to depart first.' The people did not understand his meaning and insisted on leaving. At that time, the bright sun shone in the sky without any clouds. He said to those departing, 'Since you must leave, then go quickly, for rain will soon fall.' Not long after those who left had departed, a torrential rain poured down. He was seventy-two years of age. On the eighteenth day of the twelfth month of the first year of the Zhenguan era (627 AD), at noon, he sat in full lotus posture, upright and dignified, his breath faint as if entering samadhi (meditative state). Thus, he passed away without returning. At that time, there was the sound of stringed instruments in the sky, which all those present heard. After a long time, it ceased. After being kept for several days, he was placed in a stone niche, his complexion radiant, his hands and feet soft, no different from when he was alive. The niche where he was buried is located two hundred paces in front of the niche of his former teacher, Zhiyi. Shì Zhìmǎn, whose surname was Jiǎ, was a native of Taiyuan. He had lofty aspirations and was different from ordinary people. He left home at the age of seven and followed his teacher to study the Dharma. Whatever principles he learned, he practiced accordingly. Upon reaching adulthood, he formally received the complete precepts. His observance of the precepts became a model, and his qualifications and teachings were further promoted. He also listened to scriptures such as the Nirvana Sutra, exhausting their great meaning. After gaining a slight understanding of nominal teachings, he began to pursue pure practice. He then went to Shimo Mountain in Shangdang, gathering disciples to practice. The disciples were solemn and respectful, and both monks and laypeople came to rely on him. Offerings piled up like mountains, but he was able to distribute wealth to help the poor. At that time, it was the early Sui Dynasty, and the Dharma was being vigorously promoted. Zhiman followed the teachings of the country and extended and promoted them. Therefore, those who heard the news and came to study, carrying their books, rushed to him in large numbers.
雜精粗時兼久近。初則設儀。禮懺用攝恒情。后便隨其樂欲。靜思宴坐。滿躬事眾法身預僧倫。形止方雅威嚴猛肅。眉目濃朗白黑交臨。預有參拜莫不神骸而毛動。咸加敬仰為菩薩戒師。而滿不重身名不輕正法。雖苦邀請未即傳授。乃親為竭誠方等。行道要取明證。夢佛摩頂。併爲說法。宛如經相。方為授法。故道俗思戒者相趍不絕。而專意靜觀厭此諠浮。乃徙居黎城之東山南流泉精舍。息心之士又結如林。禪懺兼修止觀齊舍。志弘經遠隨務或乖。又往雁門川。依瓚禪師。涉緣念慧。瓚僧中藻鏡定室羽儀言行清澄。具如別傳。滿嗟遇后展欣附有餘。從瓚歷游所在宗習。又依住開化結慮修心。俄為文帝追瓚入京。定門斯壞眾侶乖張。滿乃錄其同志五十餘人。西入嵐州土安山內。如前綜業。大感學徒。隋季道消。賊徒蜂起。生民墜于溝壑。而滿眾宛然不散。斯亦道感之會也。大唐建義四眾歸奔。乃率侶入城就人弘道。初住晉陽真智寺。以化聲廣被歸宗如市。武皇別敕。引勞令止許公宅中。供事所須並出義府。躬往禮問睹而懼之。顧語裴寂曰。孤見此禪師。衣毛驚起何耶。答曰。計無餘相。應是戒神所護耳。重以他日修覲曰。弟子濟拔蒼生。今義興大造。愿往還無障。當爲立寺。既登京輦天下略平。武德元年。乃詔滿所住宅
【現代漢語翻譯】 現代漢語譯本 雜精粗時兼久近：指修行時日長久，精進和懈怠交替。 初則設儀，禮懺用攝恒情：起初設立儀式，通過禮拜懺悔來收攝散亂的心。 后便隨其樂欲，靜思宴坐：之後便隨著個人的喜好和需求，進行靜坐冥想。 滿躬事眾法身預僧倫，形止方雅威嚴猛肅，眉目濃朗白黑交臨：滿（人名）親自參與僧團事務，其法身已預示著僧人的倫理規範，他的儀態端莊文雅，威嚴而莊重，眉目分明。 預有參拜莫不神骸而毛動，咸加敬仰為菩薩戒師：凡是事先參拜過他的人，無不感到身心震動，都敬仰他，把他當作菩薩戒的老師。 而滿不重身名不輕正法，雖苦邀請未即傳授，乃親為竭誠方等，行道要取明證，夢佛摩頂，併爲說法，宛如經相，方為授法：然而滿（人名）不看重個人的名聲，也不輕視正法，即使受到懇切的邀請，也不立即傳授戒法，而是親自竭誠地修習方等懺法，在修行中尋求明確的驗證，夢見佛陀摩頂，併爲他說法，情景宛如經中所述，這才開始傳授戒法。 故道俗思戒者相趨不絕，而專意靜觀厭此諠浮，乃徙居黎城之東山南流泉精舍：因此，想要受戒的僧人和俗人絡繹不絕，而滿（人名）專注于靜觀，厭倦了喧囂浮華，於是遷居到黎城東邊的南流泉精舍。 息心之士又結如林，禪懺兼修止觀齊舍：修習止息妄念的人們聚集如林，禪定和懺悔同時修習，止觀並重。 志弘經遠隨務或乖，又往雁門川，依瓚禪師，涉緣念慧：因為立志弘揚佛法，但有時會與事務相違背，所以又前往雁門川，依止瓚（人名）禪師，學習涉緣念慧。 瓚僧中藻鏡定室羽儀言行清澄，具如別傳：瓚（人名）禪師是僧團中的楷模，禪定修習的典範，言行清凈澄澈，具體事蹟記載在其他傳記中。 滿嗟遇后展欣附有餘，從瓚歷游所在宗習，又依住開化結慮修心：滿（人名）感嘆相遇之後，欣喜依附的心情難以言表，跟隨瓚（人名）禪師遊歷各地，學習各種宗派的修行方法，又依止在開化寺，專心修習。 俄為文帝追瓚入京，定門斯壞眾侶乖張，滿乃錄其同志五十餘人，西入嵐州土安山內，如前綜業，大感學徒：不久，文帝追瓚（人名）禪師入京，禪定之門由此衰敗，僧眾離散，滿（人名）於是帶領五十多位志同道合的人，向西進入嵐州的土安山中，像以前一樣綜合修習各種法門，深深地感動了學徒。 隋季道消，賊徒蜂起，生民墜于溝壑，而滿眾宛然不散，斯亦道感之會也：隋朝末年，佛法衰微，盜賊蜂擁而起，百姓陷入困境，而滿（人名）的僧團卻依然沒有解散，這也是佛法感應的結果。 大唐建義四眾歸奔，乃率侶入城就人弘道，初住晉陽真智寺，以化聲廣被歸宗如市：大唐建立后，四眾弟子紛紛歸附，滿（人名）於是帶領僧侶進入城中，向人們弘揚佛法，起初住在晉陽的真智寺，因為他的教化聲名遠播，歸附的人像趕集一樣。 武皇別敕，引勞令止許公宅中，供事所須並出義府，躬往禮問睹而懼之：武皇特別下令，因為他勞苦功高，讓他住在許公的宅邸中，供給所需的一切都由義府提供，武皇親自前去拜訪，看到他後感到敬畏。 顧語裴寂曰：孤見此禪師，衣毛驚起何耶？答曰：計無餘相，應是戒神所護耳：武皇回頭對裴寂（人名）說：『我見到這位禪師，感到毛骨悚然，這是為什麼呢？』裴寂（人名）回答說：『他心中沒有任何雜念，應該是戒神在護佑他吧。』 重以他日修覲曰：弟子濟拔蒼生，今義興大造，愿往還無障，當爲立寺：後來有一天，武皇再次拜見他說：『弟子想要救濟百姓，現在正在大規模地興建寺廟，希望您往來沒有障礙，我應當為您建立寺廟。』 既登京輦天下略平，武德元年，乃詔滿所住宅：等到武皇登基，天下大致平定后，在武德元年，下詔將滿（人名）所居住的宅邸改為寺廟。
【English Translation】 English version 』Mixed in diligence and laziness, the practice is sometimes long and sometimes short』: This refers to the length of time spent in practice, alternating between diligence and laziness. 』Initially, rituals are established, and repentance is used to gather constant emotions』: At first, rituals are established, and scattered minds are collected through repentance. 』Later, according to their desires, they meditate and sit in stillness』: Afterwards, according to individual preferences and needs, they engage in meditation and quiet sitting. 』Man (name) personally attends to the Sangha affairs, his Dharmakaya foreshadowing the monastic ethics, his demeanor is dignified and elegant, his majesty is stern and solemn, his eyebrows are thick and bright』: Man (name) personally participates in the Sangha affairs, his Dharmakaya foreshadowing the monastic ethics, his demeanor is dignified and elegant, his majesty is stern and solemn, his eyebrows are distinct. 』Those who have previously paid homage to him are all moved in body and mind, and they all respect him as a Bodhisattva Preceptor』: All those who have previously paid homage to him feel shaken in body and mind, and they all respect him as a teacher of Bodhisattva precepts. 』However, Man (name) does not value personal fame and does not belittle the Dharma, and although he is earnestly invited, he does not immediately transmit the precepts. Instead, he personally and sincerely practices the Fangdeng repentance method, seeking clear evidence in practice, dreaming of the Buddha touching his head and preaching to him, the scene is just like what is described in the scriptures, and only then does he begin to transmit the precepts』: However, Man (name) does not value personal fame and does not belittle the Dharma. Even if he is earnestly invited, he does not immediately transmit the precepts. Instead, he personally and sincerely practices the Fangdeng repentance method, seeking clear evidence in practice, dreaming of the Buddha touching his head and preaching to him, the scene is just like what is described in the scriptures, and only then does he begin to transmit the precepts. 』Therefore, monks and laypeople who want to receive the precepts come in an endless stream, but Man (name) focuses on quiet contemplation and is tired of the noisy and frivolous world, so he moves to the Nanliuquan Vihara east of Licheng』: Therefore, monks and laypeople who want to receive the precepts come in an endless stream, but Man (name) focuses on quiet contemplation and is tired of the noisy and frivolous world, so he moves to the Nanliuquan Vihara east of Licheng. 』Those who cultivate the cessation of thoughts gather like a forest, and meditation and repentance are practiced simultaneously, with equal emphasis on cessation and contemplation』: Those who cultivate the cessation of thoughts gather like a forest, and meditation and repentance are practiced simultaneously, with equal emphasis on cessation and contemplation. 』Because he is determined to promote the Dharma, but sometimes it conflicts with affairs, he goes to Yanmenchuan and relies on Chan Master Zan (name) to learn about the wisdom of dealing with conditions』: Because he is determined to promote the Dharma, but sometimes it conflicts with affairs, he goes to Yanmenchuan and relies on Chan Master Zan (name) to learn about the wisdom of dealing with conditions. 』Chan Master Zan (name) is a model in the Sangha, a model of meditation practice, his words and deeds are pure and clear, and his specific deeds are recorded in other biographies』: Chan Master Zan (name) is a model in the Sangha, a model of meditation practice, his words and deeds are pure and clear, and his specific deeds are recorded in other biographies. 』Man (name) sighs that after meeting him, his joy and attachment are beyond words, and he follows Chan Master Zan (name) to travel around and learn various methods of practice, and then relies on the Kaihua Temple to concentrate on practice』: Man (name) sighs that after meeting him, his joy and attachment are beyond words, and he follows Chan Master Zan (name) to travel around and learn various methods of practice, and then relies on the Kaihua Temple to concentrate on practice. 』Soon, Emperor Wen summoned Chan Master Zan (name) to the capital, and the gate of meditation was destroyed, and the Sangha was scattered. Man (name) then led more than fifty like-minded people to the Tuan Mountain in Lanzhou to the west, and practiced various methods as before, deeply moving the disciples』: Soon, Emperor Wen summoned Chan Master Zan (name) to the capital, and the gate of meditation was destroyed, and the Sangha was scattered. Man (name) then led more than fifty like-minded people to the Tuan Mountain in Lanzhou to the west, and practiced various methods as before, deeply moving the disciples. 』At the end of the Sui Dynasty, the Dharma declined, and bandits rose up, and the people fell into distress, but Man's (name) Sangha did not disband, which was also a result of the Dharma's response』: At the end of the Sui Dynasty, the Dharma declined, and bandits rose up, and the people fell into distress, but Man's (name) Sangha did not disband, which was also a result of the Dharma's response. 』After the establishment of the Great Tang Dynasty, the fourfold assembly rushed to join, and Man (name) led the Sangha into the city to promote the Dharma to the people. At first, he lived in the Zhenzhi Temple in Jinyang, and because his teachings were widely spread, the people who came to join were like a market』: After the establishment of the Great Tang Dynasty, the fourfold assembly rushed to join, and Man (name) led the Sangha into the city to promote the Dharma to the people. At first, he lived in the Zhenzhi Temple in Jinyang, and because his teachings were widely spread, the people who came to join were like a market. 』Emperor Wu specially ordered him to stay in the residence of Duke Xu because of his hard work, and all the supplies were provided by the Yifu. Emperor Wu personally went to visit him and felt awe when he saw him』: Emperor Wu specially ordered him to stay in the residence of Duke Xu because of his hard work, and all the supplies were provided by the Yifu. Emperor Wu personally went to visit him and felt awe when he saw him. 』Emperor Wu turned to Pei Ji (name) and said: 'When I see this Chan master, I feel goosebumps, why is that?' Pei Ji (name) replied: 'He has no other thoughts in his mind, and he should be protected by the precepts god』: 』Later, one day, Emperor Wu visited him again and said: 'Your disciple wants to save the people, and now I am building temples on a large scale. I hope you will have no obstacles in your travels, and I should build a temple for you』: 』After Emperor Wu ascended the throne and the world was roughly pacified, in the first year of Wude, he issued an edict to change the residence where Man (name) lived into a temple』.
為義興寺。四事供養一出國家。至三年以滿德為物歸道聲更遠。帝欲處之京室下敕徴之。又以北蕃南侵百姓情駭。都督弘農公劉讓啟留滿住用鎮眾心。有敕特聽同安朝寄。武德五年。玁狁孔熾戎車載飾。以馬邑沙門雄情果敢。烽耀屢舉罔弗因之。太原地接武鄉兵戎是習。乃敕選二千餘僧。充兵兩府。登又下敕。滿師一寺行業清隆。可非簡例。由是重流景行光問遐邇。晉川髦彥沙汰之餘。睹滿坐受嘉慶。皆來稱美。或拜伏戒范者。或依承習住者。常數二百餘人。而滿恒業無怠。精厲其誠。時或惰學親召別誡。委引聖量誘化凡心。預在聞命莫不淚流而身伏。噎嘆良久並由承法。行已感發前人。故得機教不妄弘矣。貞觀二年四月。初因動散微覺不悆。遂淹灰管本性無擾。門人同集日遺誡勸。有沙門道綽者。夙有弘誓。友而敬奉。因喻滿曰。法有生滅道在機緣。觀相易入其門。涉空頗限其位。愿隨所說進道有期。滿乃盱衡而告曰。積年誠業冀此弘持。緣虛無相可緣。引實有何所引。豈以一期要法累劫埋乎。幸早相辭勿塵妄識。綽乃退焉。其堅白持微為若此也。既而氣將漸弱。而志力猶強。侍人圍繞觀者充室。滿端坐舉面徐視學徒。時次昆吾溘然而卒。春秋七十有八。即貞觀二年六月九日也。當終前夕大地振動寺樹摧枝。合衆悲
【現代漢語翻譯】 為義興寺（Yixing Temple）。四事供養一出國家。到三年時，因滿德（Mande）的德行而聲名遠播。皇帝想讓他住在京城，下詔徵召他。又因為北方少數民族入侵，百姓驚慌，都督弘農公劉讓（Liu Rang, Duke of Hongnong）上奏請求留下滿德（Mande）來鎮定人心。皇帝特地下令允許他像同安朝寄（Tongan Chaoji）一樣。武德五年，玁狁（Xianyun，古代北方民族名）非常猖獗，用戎車運載裝飾品。因為馬邑（Mayi）的沙門雄（Xiong）情果敢，烽火屢次點燃都因為他。太原（Taiyuan）緊鄰武鄉（Wuxiang），士兵們習慣於戰爭。於是下令挑選兩千多名僧人，充當兩府的士兵。登（Deng）又下令，滿（Man）法師所在的寺廟修行清凈興盛，不應被列入簡拔的例子。因此，他的高尚品德和名聲遠近聞名。晉川（Jinchuan）的傑出人士在沙汰僧兵之後，看到滿（Man）安坐接受嘉慶，都來稱讚他。有人拜伏請求受戒，有人依靠他學習居住，常有二百多人。而滿（Man）始終勤奮不懈，精進誠懇。有時對懈怠學習的人親自召來分別告誡，用聖人的教誨來引導凡人的心。預先聽到命令的人沒有不流淚而心悅誠服的。哽咽嘆息良久，都因為接受了佛法。他的行為已經感動了前人，所以能夠恰當地弘揚佛法。貞觀二年四月，最初因為活動勞累稍微感到不適，於是就安然圓寂，本性沒有受到擾亂。門人聚集在一起，每天留下遺言勸誡。有沙門道綽（Daochuo）這個人，一向有弘揚佛法的誓願，像朋友一樣尊敬侍奉他。於是對滿（Man）說：『佛法有生滅，道在於機緣。觀想容易入門，涉入空性頗有限制。希望您隨著所說的進道有期。』滿（Man）於是抬頭看著他說：『多年誠心修行希望能夠弘揚佛法，緣起虛無之相可以隨緣，牽引實在的又有什麼可以牽引的呢？難道要用一生的修行來埋沒累劫的功德嗎？希望早點告辭，不要沾染虛妄的認識。』道綽（Daochuo）於是退下了。他堅持純潔的操守就是這樣。不久氣息漸漸衰弱，而意志仍然堅強。侍奉的人圍繞著他，觀看的人擠滿了房間。滿（Man）端坐著，舉起頭慢慢地看著學徒。當時在昆吾（Kunwu）溘然去世，享年七十八歲，即貞觀二年六月九日。臨終前夕，大地震動，寺廟的樹木折斷樹枝，大家都很悲傷。 English version: For Yixing Temple. The four kinds of offerings were all from the state. By the third year, Mande's virtue was so renowned that the emperor wanted him to reside in the capital and issued an edict to summon him. However, due to the northern barbarians invading and the people being alarmed, the governor of Hongnong, Duke Liu Rang, requested that Mande be allowed to stay to calm the people's hearts. The emperor specially ordered that he be treated like Tongan Chaoji. In the fifth year of the Wude era, the Xianyun (ancient northern tribe) were extremely rampant, using war chariots to carry decorations. Because the Shramana Xiong of Mayi was courageous and decisive, the beacon fires were lit repeatedly because of him. Taiyuan was close to Wuxiang, and the soldiers were accustomed to warfare. Therefore, an order was issued to select more than two thousand monks to serve as soldiers in the two prefectures. Deng also issued an order stating that Master Man's temple was pure and prosperous in its practice, and should not be included in the simplified examples. As a result, his noble character and reputation were known far and wide. The outstanding talents of Jinchuan, after the selection of monk soldiers, saw Man sitting peacefully and receiving blessings, and all came to praise him. Some prostrated themselves to request precepts, and some relied on him to learn and reside, often numbering more than two hundred people. Man was always diligent and tireless, diligently and sincerely practicing. Sometimes, he would personally summon and separately admonish those who were lazy in their studies, using the teachings of the saints to guide the minds of ordinary people. Those who heard the orders beforehand could not help but shed tears and submit themselves wholeheartedly. They sobbed and sighed for a long time, all because they accepted the Dharma. His actions had already moved the people of the past, so he was able to properly promote the Dharma. In the fourth month of the second year of the Zhenguan era, he initially felt slightly unwell due to activity and fatigue, and then peacefully passed away, his nature undisturbed. The disciples gathered together, leaving words of advice and encouragement every day. There was a Shramana named Daochuo, who had always had the vow to promote the Dharma, and respected and served him like a friend. So he said to Man: 'The Dharma has birth and death, and the Way lies in opportunity. Contemplation is easy to enter, but entering emptiness is quite limited. I hope that you will progress on the path as you say.' Man then looked up and said: 'For many years, I have sincerely practiced, hoping to promote the Dharma. The appearance of emptiness arising from conditions can be followed, but what can be followed by leading the real? How can one use a lifetime of practice to bury the merits of many kalpas? I hope to say goodbye early and not be contaminated by false knowledge.' Daochuo then retreated. His adherence to pure conduct was like this. Soon after, his breath gradually weakened, but his will remained strong. The attendants surrounded him, and the room was filled with onlookers. Man sat upright, raised his head, and slowly looked at the disciples. At that time, he passed away peacefully in Kunwu, at the age of seventy-eight, on the ninth day of the sixth month of the second year of the Zhenguan era. On the eve of his death, the earth shook, and the trees in the temple broke their branches, and everyone was sad.
【English Translation】 For Yixing Temple (Yixing Temple). The four kinds of offerings were all from the state. By the third year, Mande's (Mande) virtue was so renowned that the emperor wanted him to reside in the capital and issued an edict to summon him. However, due to the northern barbarians invading and the people being alarmed, the governor of Hongnong, Duke Liu Rang (Liu Rang, Duke of Hongnong), requested that Mande (Mande) be allowed to stay to calm the people's hearts. The emperor specially ordered that he be treated like Tongan Chaoji (Tongan Chaoji). In the fifth year of the Wude era, the Xianyun (Xianyun, ancient northern tribe) were extremely rampant, using war chariots to carry decorations. Because the Shramana Xiong (Xiong) of Mayi (Mayi) was courageous and decisive, the beacon fires were lit repeatedly because of him. Taiyuan (Taiyuan) was close to Wuxiang (Wuxiang), and the soldiers were accustomed to warfare. Therefore, an order was issued to select more than two thousand monks to serve as soldiers in the two prefectures. Deng (Deng) also issued an order stating that Master Man's (Man) temple was pure and prosperous in its practice, and should not be included in the simplified examples. As a result, his noble character and reputation were known far and wide. The outstanding talents of Jinchuan (Jinchuan), after the selection of monk soldiers, saw Man (Man) sitting peacefully and receiving blessings, and all came to praise him. Some prostrated themselves to request precepts, and some relied on him to learn and reside, often numbering more than two hundred people. Man (Man) was always diligent and tireless, diligently and sincerely practicing. Sometimes, he would personally summon and separately admonish those who were lazy in their studies, using the teachings of the saints to guide the minds of ordinary people. Those who heard the orders beforehand could not help but shed tears and submit themselves wholeheartedly. They sobbed and sighed for a long time, all because they accepted the Dharma. His actions had already moved the people of the past, so he was able to properly promote the Dharma. In the fourth month of the second year of the Zhenguan era, he initially felt slightly unwell due to activity and fatigue, and then peacefully passed away, his nature undisturbed. The disciples gathered together, leaving words of advice and encouragement every day. There was a Shramana named Daochuo (Daochuo), who had always had the vow to promote the Dharma, and respected and served him like a friend. So he said to Man (Man): 'The Dharma has birth and death, and the Way lies in opportunity. Contemplation is easy to enter, but entering emptiness is quite limited. I hope that you will progress on the path as you say.' Man (Man) then looked up and said: 'For many years, I have sincerely practiced, hoping to promote the Dharma. The appearance of emptiness arising from conditions can be followed, but what can be followed by leading the real? How can one use a lifetime of practice to bury the merits of many kalpas? I hope to say goodbye early and not be contaminated by false knowledge.' Daochuo (Daochuo) then retreated. His adherence to pure conduct was like this. Soon after, his breath gradually weakened, but his will remained strong. The attendants surrounded him, and the room was filled with onlookers. Man (Man) sat upright, raised his head, and slowly looked at the disciples. At that time, he passed away peacefully in Kunwu (Kunwu), at the age of seventy-eight, on the ninth day of the sixth month of the second year of the Zhenguan era. On the eve of his death, the earth shook, and the trees in the temple broke their branches, and everyone was sad.
敬衰相現矣。泰山其頹乎。法人斯逝。聯類如此。舉邑酸切若喪其心。即以其月十二日。旋殯于龍山童子谷中。立塔碑德。自滿舍俗從道六十餘年。潔己清貞冰霜取喻。弊衣節食才止飢寒。頻經斷谷用約貪染。目不邪視言不浮華。凈色子女未嘗瞻對。弱年登歲者不宿房中。受具多夏者方令近侍。約時臨眾誡以行科。余則靜處小房。晬朝方出。室中唯一繩床。缽袋掛于壁上。隨道資具坐外更無。致使見者懔然改容不覺發敬矣。又偏重供僧勤加基業。慈接貧苦備諸藥療。焭焭遑遑意存利物矣。
釋僧邕。姓郭氏。太原介休人。祖憲荊州刺史。父韶博陵太守。邕神識沉靜冥符上德。世傳儒業齒胄上庠。年有十三違親入道。于鄴西雲門寺依止僧稠而出家焉。稠公禪慧通靈戒行標異。即授禪法。數日便詣。稠撫邕謂諸門人曰。五停四念將盡此生矣。仍往林慮山中。棲托定門游逸心計屬周武平齊像法隳壞。又入白鹿山深林之下。避時削跡餌飯松術。三逕斯絕百卉為群。麇䴥伏其前。山禽集其手。初未之異也。后乃梵音展禮焚香讀誦。輒有奇鳥異獸。攢聚庭宇。貌如慕敬心疑聽受。自非行感所及。何以致斯。自爾屢降幽靈。勝言叵載。開皇之始弘闡釋門。重敘玄宗更聯榮問。有魏州信行禪師。深明佛法。命世異人。以道隱之晨
【現代漢語翻譯】 現代漢語譯本： 衰老的跡像已經顯現。泰山恐怕要崩塌了吧。如同法則一般逝去。類似的事情接連發生。整個村子都悲痛欲絕，好像失去了主心骨。就在當月的十二日，將他安葬在龍山童子谷中，立塔樹碑以紀念他的德行。他從出家修行六十多年來，潔身自好，清廉正直，以冰霜來比喻他的品格。粗布衣裳，節儉飲食，僅僅爲了維持不被飢寒侵擾。多次斷食，用來約束自己的貪慾。眼睛不看不正當的事物，言語不輕浮虛華。清凈的女子從未看過一眼。年輕的僧人不在房間里過夜。受過具足戒多年的僧人才允許近身侍奉。約定時間來管理大眾，用戒律來規範行爲。其餘時間則安靜地待在小房間里，直到早上才出來。房間里只有一張繩床，缽和袋子掛在墻上。除了修道所需的物品外，再沒有其他東西。以至於見到他的人都肅然起敬，不由自主地產生敬意。他又特別重視供養僧人，勤奮地積累功德。慈悲地對待貧苦的人，準備各種藥物來醫治他們。孤獨而忙碌，心中想著利益眾生。
釋僧邕（Shi Sengyong），俗姓郭，是太原介休人。他的祖父郭憲曾任荊州刺史，父親郭韶曾任博陵太守。僧邕神識沉靜，暗合上天的美德。世代相傳儒家學業，年輕時就在太學學習。十三歲時離開父母出家修行，在鄴城西邊的雲門寺依止僧稠（Sengchou）出家。僧稠禪師智慧通達，戒行與衆不同，於是將禪法傳授給他。幾天後僧邕就領悟了禪法。僧稠撫摸著僧邕對眾弟子說：『五停心觀（Wutingxin Guan），四念處（Sinianchu）我將用盡此生來修習了。』之後僧邕前往林慮山中，隱居在定門，心思自由自在。正趕上北周武帝平定北齊，佛教遭到破壞。他又進入白鹿山深林之中，隱居避世，以松樹的果實為食。與外界斷絕來往，與各種草木為伴。獐鹿在他面前伏臥，山鳥聚集在他的手上，起初並不覺得奇怪。後來他誦讀佛經，焚香禮拜時，總有奇異的鳥獸聚集在庭院中，好像在仰慕敬佩，又好像在傾聽接受佛法。如果不是他的德行感化所致，怎麼會這樣呢？從此以後，屢次有神靈降臨，美好的事蹟難以記載。隋朝開皇年間，佛教開始弘揚，重新闡述玄妙的佛法，再次聯絡有聲望的人。有魏州的信行禪師（Xinxing Chanshi），精通佛法，是應運而生的傑出人物，在他圓寂的早晨
【English Translation】 English version: The signs of decline are already appearing. Is Mount Tai about to collapse? Like a law, he has passed away. Similar events follow one another. The whole village is in deep sorrow, as if they have lost their backbone. On the twelfth day of that month, he was buried in Tongzi Valley in Longshan, and a pagoda was erected to commemorate his virtue. Since he left home to practice for more than sixty years, he has been clean and self-disciplined, and his integrity has been compared to ice and frost. He wore coarse clothes and ate frugally, just to avoid being disturbed by hunger and cold. He often fasted to restrain his greed. His eyes did not look at improper things, and his words were not frivolous or flashy. He never looked at pure women. Young monks did not stay overnight in his room. Only monks who had received the full precepts for many years were allowed to serve him closely. He scheduled time to manage the public, and used precepts to regulate behavior. The rest of the time he stayed quietly in a small room, and only came out in the morning. There was only a rope bed in the room, and a bowl and bag were hung on the wall. Apart from the necessities for cultivation, there was nothing else. As a result, those who saw him were in awe and could not help but feel respect. He also attached great importance to offering to monks and diligently accumulating merit. He treated the poor with compassion and prepared various medicines to treat them. Lonely and busy, he thought of benefiting all beings.
釋Sengyong (Shi Sengyong), whose secular surname was Guo, was a native of Jiexiu in Taiyuan. His grandfather, Guo Xian, served as the governor of Jingzhou, and his father, Guo Shao, served as the governor of Boling. Sengyong's mind was calm and in harmony with the virtues of heaven. His family passed down Confucian studies, and he studied at the Imperial Academy in his youth. At the age of thirteen, he left his parents to become a monk, and became a monk at Yunmen Temple in the west of Yecheng, relying on Sengchou (Sengchou). Zen Master Sengchou was intelligent and his precepts were different from others, so he passed on the Zen Dharma to him. A few days later, Sengyong understood the Zen Dharma. Sengchou stroked Sengyong and said to the disciples: 'The Five Contemplations (Wutingxin Guan) and Four Foundations of Mindfulness (Sinianchu) I will use my whole life to practice.' After that, Sengyong went to the mountains of Linlu and lived in Dingmen, his mind free and at ease. It happened that Emperor Wu of the Northern Zhou Dynasty pacified the Northern Qi Dynasty, and Buddhism was destroyed. He then entered the deep forest of Bailu Mountain, lived in seclusion to avoid the world, and ate the fruits of pine trees. He cut off contact with the outside world and was accompanied by various plants and trees. Deer lay prostrate in front of him, and mountain birds gathered on his hands, and at first he did not find it strange. Later, when he recited Buddhist scriptures, burned incense and worshiped, strange birds and beasts always gathered in the courtyard, as if they were admiring and respecting, and as if they were listening and receiving the Dharma. If it were not for the influence of his virtue, how could this be? From then on, spirits descended many times, and the wonderful deeds were difficult to record. During the Kaihuang period of the Sui Dynasty, Buddhism began to flourish, re-explaining the profound Dharma, and re-connecting with prestigious people. There was Zen Master Xinxing (Xinxing Chanshi) of Weizhou, who was proficient in Buddhism and was an outstanding person born in response to the times, on the morning of his passing
。習當根之業。知邕遁世幽居。遣人告曰。修道立行。宜以濟度為先。獨善其身非所聞也。宜盡弘益之方照示流俗。乃出山與行相遇同修正節。開皇九年行被召入京。乃與邕同來至止帝城。道俗莫匪遵奉。及行之歿。世綱總徒眾。甚有住持之功。以貞觀五年十一月十六日。終於化度寺院。春秋八十有九。主上崇敬情深贈帛。為其追福。以其月二十二日。奉靈魄於終南山。遵邕之遺令也。門徒收其舍利。起塔於行之塔左。邕風範凝正行業精嚴。卑辭屈己體道藏用。及委質寒林悲纏朝野。僉以身死名滅世有斯人。敢樹玄石用陳令范。左庶子李百藥制文。率更令歐陽詢書。文筆新華多增傳本。故累誦野外矣。
釋灌頂。字法雲。俗姓吳氏。常州義興人也。祖世避地東甌。因而不返。今為臨海之章安焉父夭早亡。母親鞠養。生甫三月。孩而欲名。思審物類未知所目。母夜稱佛法僧名。頂仍口敩。音句清辯同共驚異。因告攝靜寺慧拯法師。聞而嘆曰。此子非凡。即以非凡為字。及年七歲還為拯公弟子。日進文詞。玄儒並騖清藻才綺。即譽當時。年登二十。進具奉儀。德瓶油缽彌所留思。洎拯師厭世。沐道天臺。承習定綱罔有虧緒。陳至德元年。從智顗禪主出居光宅。研繹觀門頻蒙印可。逮陳氏失馭。隨師上江。勝地名山盡
【現代漢語翻譯】 現代漢語譯本：習當繼承當根的志業。得知邕遁世隱居，便派人告訴他說：『修道立身，應該以普度眾生為先，只顧自己修行是不對的。應該竭盡弘揚佛法的方便，開示教化世俗之人。』於是邕出山與習當相遇，一同修行節操。開皇九年，習當被召入京城，於是與邕一同來到京城。京城中的僧人和俗人都遵從敬奉他們。等到習當去世，世綱總領徒眾，很有住持的功勞。在貞觀五年十一月十六日，于化度寺圓寂。享年八十九歲。皇上崇敬之情深厚，贈送布帛，為他追福。在當月二十二日，將靈柩安葬在終南山，遵從了邕的遺令。門徒們收集了他的舍利，在習當的塔左邊建造了塔。邕的風範端莊正直，修行精進嚴謹，謙卑退讓，體會道義而深藏不露。等到他捨身于寒林，悲傷籠罩朝野。人們都認為身死名滅，世上還有這樣的人。於是樹立玄石，用來陳述他的美好風範。左庶子李百藥撰寫碑文，率更令歐陽詢書寫。碑文文筆清新華麗，多有增補傳抄的版本，所以在荒郊野外也被人們傳誦。 釋灌頂（釋：佛教僧侶的尊稱；灌頂：佛教密宗的一種儀式，象徵傳承和加持），字法雲，俗姓吳，是常州義興人。他的祖先爲了躲避戰亂遷居到東甌（古代地名，在今浙江南部），因此沒有返回故鄉。現在居住在臨海的章安（地名）。他的父親早逝，母親含辛茹苦地將他養大。他出生剛滿三個月，想要給他取名字，思索各種事物卻不知道該叫什麼。母親夜裡唸誦佛法僧三寶的名號，灌頂也跟著學，發音清晰明瞭，大家都感到驚奇。於是告訴攝靜寺的慧拯法師。慧拯法師聽後感嘆說：『這個孩子不是凡人。』就用『非凡』作為他的字。等到七歲時，就做了慧拯法師的弟子，每天學習文章辭藻，玄學儒學一起學習，文筆清新華麗。當時就很有名氣。到了二十歲，受具足戒，對於德瓶油缽等法器非常喜愛。等到慧拯法師去世，他就到天臺山沐浴佛法，繼承學習禪定綱要，沒有絲毫懈怠。陳至德元年，跟隨智顗（佛教天臺宗的實際創始人）禪主出居光宅寺，研究觀門，多次得到智顗的認可。等到陳朝失去統治，就跟隨智顗前往江上，遊歷各處名山勝地。
【English Translation】 English version: Xi Dang inherited the aspirations of Dang Gen. Upon learning that Yong had retreated from the world to live in seclusion, he sent someone to tell him: 'Cultivating the Way and establishing conduct should prioritize benefiting all beings. Focusing solely on one's own practice is not what we should do. You should exhaust all means of propagating the Dharma and illuminate the common people.' Thereupon, Yong emerged from the mountains and met with Xi Dang, and together they cultivated moral integrity. In the ninth year of the Kaihuang era (隋朝年號), Xi Dang was summoned to the capital, so he and Yong came together to the imperial city. Both monks and laypeople revered and followed them. When Xi Dang passed away, Shi Gang took charge of the monastic community and made great contributions to its maintenance. On the sixteenth day of the eleventh month of the fifth year of the Zhenguan era (唐朝年號), he passed away at the Huadu Temple. He was eighty-nine years old. The emperor deeply revered him and bestowed silk to make merit for him. On the twenty-second day of that month, his remains were buried in Zhongnan Mountain, following Yong's will. His disciples collected his relics and built a pagoda to the left of Xi Dang's pagoda. Yong's demeanor was dignified and upright, his practice was diligent and strict, he was humble and self-effacing, embodying the Way while concealing his abilities. When he gave his body to the cold forest (a practice of offering one's body to the elements or animals), sorrow enveloped the court and the countryside. People believed that even though his body had died and his name had faded, such a person still existed in the world. Therefore, a dark stone was erected to record his excellent example. Li Baiyao, the Left Vice Minister, composed the inscription, and Ouyang Xun, the Director of the Imperial Secretariat, wrote it. The inscription was fresh and elegant, and many copies were made, so it was recited even in the wilderness. Shi Guanding (Shi: a respectful title for Buddhist monks; Guanding: a ritual in Esoteric Buddhism symbolizing transmission and empowerment), styled Fayun, his secular surname was Wu, and he was from Yixing in Changzhou. His ancestors moved to Dong'ou (an ancient place name, now in southern Zhejiang) to escape the war, and therefore did not return to their hometown. Now he lived in Zhang'an in Linhai (place names). His father died early, and his mother raised him with great difficulty. When he was just three months old, they wanted to give him a name, but they pondered over various things and did not know what to call him. At night, his mother recited the names of the Three Jewels (Buddha, Dharma, Sangha), and Guanding imitated her, his pronunciation clear and distinct, which surprised everyone. So they told the Venerable Huizheng of Shejing Temple. Venerable Huizheng sighed upon hearing this, saying, 'This child is no ordinary person.' So he used 'Extraordinary' as his style name. When he was seven years old, he became a disciple of Venerable Huizheng, studying literature and rhetoric every day, pursuing both metaphysics and Confucianism, and his writing was fresh and elegant. He was famous at that time. At the age of twenty, he received the full precepts, and he was very fond of the virtue vase, oil pot, and other Dharma instruments. When Venerable Huizheng passed away, he went to Mount Tiantai to bathe in the Dharma, inheriting and studying the essentials of meditation without any slackness. In the first year of the Zhide era of the Chen dynasty, he followed the Chan Master Zhiyi (the de facto founder of the Tiantai school of Buddhism) to reside at Guangzhai Temple, studying the gate of contemplation and repeatedly receiving Zhiyi's approval. When the Chen dynasty lost its rule, he followed Zhiyi to the Jiang River, traveling to famous mountains and scenic spots everywhere.
皆遊憩。三宮廬阜九向衡峰。無不揖跡依迎訪問遺逸。后屆荊部停玉泉寺。傳法轉化教敷西楚。開皇十一年。晉王作鎮揚州。陪從智者戾止䢴溝。居禪眾寺。為法上將。日討幽求。俄隨智者。東旋止於臺岳。晚出稱心精舍開講法華。跨朗籠基超于云印。方集奔隨負篋屯涌。有吉藏法師。興皇入室。嘉祥結肆獨擅浙東。聞稱心道勝意之未許。求借義記尋閱淺深。乃知體解心醉有所從矣。因廢講散眾投足天臺餐稟法華髮誓弘演。至十七年智者現疾。瞻侍曉夕艱劬盡心。爰及滅度親承遺旨。乃奉留書並諸信物。哀泣跪授。晉王五體投地悲淚頂受。事遵賓禮情敦法親。尋遣揚州總管府司馬王弘。送頂還山為智者設千僧齋置國清寺。即昔有晉曇光道猷之故跡也。前峰佛隴寺號修禪。在陳之日智者初建隴南十里。地曰丹丘。經行平正瞻望顯博。智者標基刊木。欲建道場。未果。心期。故遺囑斯在。王工入谷即事修營。置臬引繩一依舊旨。仁壽元年。晉王入嗣東巡本國。萬里川途人野畢慶。頂以檀越升位寺宇初成。出山參賀。遂蒙引見。慰問重疊酬對如響言無失厝。臣主榮嘆。又遣員外散騎侍郎張干威送還山寺。施物三千段㲲三百領。又設千僧齋。寺廟臺殿更加修緝。故丹青之飾亂髮朝霞。松竹之嶺奄同被錦。斯寔海西之壯觀也。遠
【現代漢語翻譯】 現代漢語譯本： 他們四處遊玩休憩。無論是三宮、廬山、九江，還是衡山，無不恭敬地尋訪隱逸之士。後來到達荊州，停留在玉泉寺，傳播佛法，教化西楚。開皇十一年，晉王楊廣鎮守揚州，智顗大師跟隨他來到䢴溝，住在禪眾寺，作為佛法的上將，每日探求精深的佛理。不久之後，又跟隨智顗大師東行，最終停留在天臺山。晚年在稱心精舍開講《法華經》，其聲名超越了朗基和云印。四方學者紛紛趕來，揹著書箱聚集如潮水。其中有吉藏法師，是興皇寺的入室弟子，在嘉祥寺弘法，獨自在浙東享有盛名。他聽聞智顗大師在稱心精舍講法，認為自己的理解還不夠透徹，於是借來智顗大師的義記，仔細研讀，這才明白智顗大師的體悟深刻，令人心醉，自己有所不及。因此，他停止講經，解散聽眾，前往天臺山，以《法華經》為食糧，發誓弘揚佛法。到開皇十七年，智顗大師病重，道邃日夜侍奉，盡心盡力。智顗大師圓寂后，道邃親自接受了他的遺囑，並恭敬地將遺書和各種信物跪著呈給晉王。晉王五體投地，悲痛地接受，以對待賓客的禮節來對待，情誼如同法親。不久之後，晉王派遣揚州總管府司馬王弘，將智顗大師的舍利送回天臺山，為智顗大師設千僧齋，並建造國清寺，這裡就是當年有晉朝曇光、道猷修行的地方。前峰佛隴寺，寺號修禪，在陳朝時，智顗大師最初想在隴南十里外的丹丘這個地方建造道場，那裡地勢平坦開闊，視野廣闊。智顗大師在那裡選址，砍伐樹木，想要建造道場，但沒有完成心願。因此，他在遺囑中特別提到此事。晉王派工匠進入山谷，按照智顗大師的遺願進行修建，拉線定位，一切都按照原來的旨意。仁壽元年，晉王即位，東巡自己的封國，萬里路途，百姓歡慶。道邃因為晉王地位提升，寺廟也初步建成，於是出山參賀。晉王於是接見了他，慰問多次，道邃的回答對答如流，沒有絲毫差錯，君臣都感到榮幸和讚歎。晉王又派遣員外散騎侍郎張干威送道邃返回山寺，佈施物品三千段，被子三百領，又設千僧齋。寺廟臺殿更加修繕，彩繪裝飾如同早霞般絢麗，松竹山嶺如同披上了錦緞，這實在是海西的一大壯觀景象。 遠
【English Translation】 English version: They traveled and rested everywhere. Whether it was the Three Palaces, Mount Lu (Lushan, a mountain in Jiangxi), the Nine Rivers, or Mount Heng (Hengshan, a mountain in Hunan), they all respectfully sought out hermits and inquired about forgotten virtues. Later, they arrived in Jingzhou (a historical province), staying at Yuquan Temple (Jade Spring Temple). There, they propagated the Dharma and taught the people of Western Chu (a historical region). In the eleventh year of the Kaihuang era (隋朝年號), Prince Jin (晉王, title of Yang Guang before he became Emperor) was stationed in Yangzhou (a city in Jiangsu). Zhiyi (智顗, founder of the Tiantai school of Buddhism) accompanied him to 䢴溝, residing at Chanzhong Temple (禪眾寺). As a leading figure in the Dharma, he sought profound truths daily. Soon after, he followed Zhiyi eastward, eventually settling on Mount Tiantai (天臺山, a mountain in Zhejiang). In his later years, he opened a lecture on the Lotus Sutra (法華經, Saddharma Puṇḍarīka Sūtra) at the Chenxin Hermitage (稱心精舍), surpassing Langji (朗基) and Yunyin (云印) in fame. Scholars flocked to him, carrying their book boxes and gathering like a tide. Among them was Dharma Master Jizang (吉藏法師), an inner disciple of Xinghuang Temple (興皇寺), who propagated the Dharma at Jixiang Temple (嘉祥寺), uniquely renowned in Eastern Zhejiang. Hearing of Zhiyi's superior teachings at Chenxin, and feeling his own understanding was incomplete, he borrowed Zhiyi's commentaries (義記) to study their depth. Only then did he realize the profoundness of Zhiyi's understanding, which captivated his heart and showed him his own shortcomings. Therefore, he stopped his own lectures, dismissed his audience, and went to Mount Tiantai, nourishing himself with the Lotus Sutra and vowing to propagate it. By the seventeenth year of the Kaihuang era, Zhiyi became seriously ill. Daosui (道邃) attended to him day and night, exerting himself with utmost care. After Zhiyi passed away, Daosui personally received his last will and testament, and respectfully presented the will and various tokens to Prince Jin on his knees, weeping. Prince Jin prostrated himself on the ground, accepting them with sorrow, treating them with the respect due to a guest and with the affection of a Dharma relative. Soon after, Prince Jin dispatched Wang Hong (王弘), the Sima (司馬, a military official) of the Yangzhou General Administration Office, to send Zhiyi's relics back to Mount Tiantai, to hold a thousand-monk vegetarian feast for Zhiyi, and to build Guoqing Temple (國清寺), which was the former site of practice of Tan Guang (曇光) and Dao You (道猷) of the Jin Dynasty. The Fo Long Temple (佛隴寺) on the front peak, named Xiuchan (修禪), was where Zhiyi initially intended to build a monastery in Danqiu (丹丘), ten li (里, a Chinese unit of distance) outside of Longnan (隴南) during the Chen Dynasty. The land there was flat and open, with a broad view. Zhiyi marked the site and cut down trees, intending to build a monastery, but he did not fulfill his wish. Therefore, he specifically mentioned this in his will. Prince Jin sent craftsmen into the valley to build according to Zhiyi's wishes, using lines to set the foundation, all according to the original intention. In the first year of the Renshou era (仁壽, Sui Dynasty era name), Prince Jin ascended the throne and made an eastern tour of his former territory. The people celebrated along the ten-thousand-li journey. Daosui, because of Prince Jin's ascension and the initial completion of the temple, went down the mountain to offer congratulations. Prince Jin then received him, offering repeated words of comfort. Daosui's responses were fluent and accurate, without any mistakes, which pleased and impressed both the ruler and his minister. Prince Jin also sent Zhang Ganwei (張干威), an attendant cavalier, to escort Daosui back to the mountain temple, donating three thousand bolts of cloth and three hundred blankets, and holding another thousand-monk vegetarian feast. The temple halls and pavilions were further renovated, with painted decorations as brilliant as the morning glow, and the pine and bamboo hills looked as if they were covered in brocade. This was truly a magnificent sight in the western sea. Far
符智者之言。具如彼傳。仁壽二年下令延請云。夏序炎赫道體休宜。禪悅資神故多佳致。近令慧日道場莊論二師講凈名經。全用智者義疏判釋經文。禪師既是大師高足。法門委寄。令遣延屈。必希霈然。並法華經疏。隨使入京也。佇遲來儀書不盡意。頂持衣負錫高步入宮。三夏闡弘。副君欣戴。每至深契無不伸請。並隨問接對。周統玄籍。后遣信送還。䞋遺隆倍。大業七年。治兵涿野親總元戎。將欲蕩一東夷用清文軌。因問左右備敘軒皇。先壯阪泉之戮暴。后嘆峒山之問道。追思智者感慕動容。下敕迎頂遠至行所。引見天扆敘以同學之歡。又遣侍郎吳旻送還臺寺。爾後王人繼至房無虛月。頂縱懷丘壑絕跡世累。定慧兩修語默雙化。乃有名僧大德。近城遠方希睹三觀十如及以心塵使性。並拜首投身請祈天鼓。皆疏瀹情性澡雪胸襟。三業屢增二嚴無盡。忽以貞觀六年八月七日。終於國清寺房。春秋七十有二。初薄示輕疾無論藥療。而室有異香。臨終命弟子曰。彌勒經說。佛入城日香菸若云。汝多燒香。吾將去矣。因伸遺誡。詞理妙切。門人眾侶瞻仰涕零。忽自起合掌如有所敬。發口三稱阿彌陀佛。低身就臥累手當心。色貌歡愉。奄然而逝。舉體柔軟。頂暖經日嘗有同學智晞。顗之親度。清亮有名。先以貞觀元年卒。臨終云
【現代漢語翻譯】 現代漢語譯本： 這是記載符智者（指智顗大師）言行的文字，內容與之前的傳記相符。仁壽二年（公元602年），朝廷下令延請智顗大師的弟子，詔書中寫道：『夏季炎熱，適宜修養身心。禪定帶來的喜悅有助於精神提升，因此能有許多美好的體驗。近日，慧日道場和莊嚴寺的兩位法師正在講解《凈名經》（《維摩詰所說經》），完全採用智者大師的義疏來判釋經文。禪師（指智顗大師的弟子）是智者大師的高足，深得大師的法門真傳，所以特地派人前去延請，希望他能欣然應允。』同時，也請他將《法華經疏》（《妙法蓮華經》的註解）一併派人送入京城。朝廷翹首以盼，書信難以表達全部心意。智顗大師的弟子最終手持衣缽，肩負錫杖，高步入宮，用了三個夏天的時間弘揚佛法，隋煬帝非常欣悅和敬佩。每當遇到深刻的佛理，隋煬帝都會虛心請教，並隨時提問，智顗大師的弟子都能圓滿地解答，周全地統攝玄妙的佛法。後來，隋煬帝派人將他送回，贈送的禮物非常豐厚。大業七年（公元611年），隋煬帝在涿郡操練軍隊，親自統領軍隊，準備平定東夷，用華夏的禮儀教化他們。因此，他詢問左右大臣關於黃帝的事蹟，詳細瞭解黃帝先在阪泉打敗暴亂，后在峒山問道的故事。追思智者大師的功德，隋煬帝感動不已。於是下令迎接智顗大師的弟子，遠道而來，在行宮中引見，以同學之禮相待。又派遣侍郎吳旻送他返回天臺山寺。此後，朝廷使者絡繹不絕，寺院幾乎沒有空閑的月份。智顗大師的弟子雖然胸懷丘壑，卻斷絕了世俗的牽累，定慧雙修，語默皆能教化眾生。因此，許多有名的僧人和大德，不論遠近，都希望能夠親眼目睹三觀（空、假、中三觀）和十如（如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）的妙理，以及心、塵、使、性的關係。他們都叩拜投身，祈求聽到天鼓般的妙法。這些法理能夠疏通情感，洗滌胸襟，使身、口、意三業不斷增長，福德和智慧兩種莊嚴達到無盡的境界。忽然在貞觀六年（公元632年）八月七日，智顗大師的弟子在國清寺的房間里圓寂，享年七十二歲。起初只是略微顯現輕微的疾病，沒有用藥物治療。但房間里卻充滿奇異的香氣。臨終時，他告誡弟子們說：『《彌勒經》（《彌勒下生經》）中說，佛陀進入城市時，香菸如雲。你們多燒香，我就要離開了。』於是留下遺言，言辭和道理都非常精妙。門人和僧侶們瞻仰著他，流著眼淚。他忽然自己起身，合掌，好像在尊敬什麼。開口三次稱念『阿彌陀佛』，然後低身躺下，雙手合攏放在胸前，臉色安詳喜悅，安然去世。全身柔軟，頭頂溫暖了好幾天。曾經有一位同學叫智晞，是智顗大師親自度化的，清廉而有名望。他在貞觀元年（公元627年）去世。臨終時說：
【English Translation】 English version: These are the words of the wise man Zhi (referring to Great Master Zhiyi), and the content is consistent with the previous biography. In the second year of Renshou (602 AD), the court issued an order to invite Zhiyi's disciples, and the edict stated: 'The summer is hot, suitable for cultivating the body and mind. The joy brought by meditation helps to improve the spirit, so there can be many wonderful experiences. Recently, two Dharma masters from the Huiri Dojo and Zhuangyan Temple are lecturing on the 'Vimalakirti Sutra', fully using the annotations of Great Master Zhiyi to interpret the scriptures. The Chan master (referring to Zhiyi's disciple) is a highly accomplished disciple of Great Master Zhiyi, deeply inheriting the true teachings of the master's Dharma, so we specially send people to invite him, hoping that he will be pleased to accept.' At the same time, he was also asked to send the 'Lotus Sutra Commentary' (annotations on the 'Wonderful Dharma Lotus Flower Sutra') to the capital. The court looked forward to it, and the letter could not express all the thoughts. Zhiyi's disciple finally held the alms bowl and robe, carried the staff on his shoulder, and entered the palace with high steps. He spent three summers propagating the Dharma, and Emperor Yang of Sui was very pleased and admired. Whenever he encountered profound Buddhist principles, Emperor Yang of Sui would humbly ask for advice, and Zhiyi's disciple could answer perfectly and comprehensively grasp the profound Buddhist teachings. Later, Emperor Yang of Sui sent him back, and the gifts he gave were very generous. In the seventh year of Daye (611 AD), Emperor Yang of Sui drilled troops in Zhuojun, personally leading the army, preparing to pacify Dongyi and civilize them with Chinese etiquette. Therefore, he asked the ministers about the deeds of the Yellow Emperor, and learned in detail about the story of the Yellow Emperor first defeating the riots in Banquan and then asking questions in Tongshan. Recalling the merits of Great Master Zhiyi, Emperor Yang of Sui was deeply moved. So he ordered to welcome Zhiyi's disciple, who came from afar, and received him in the palace, treating him with the courtesy of a fellow student. He also sent the servant Wu Min to send him back to Tiantai Mountain Temple. Since then, the court envoys have come one after another, and the temple has hardly had any free months. Although Zhiyi's disciple had lofty aspirations, he cut off the ties of the world, cultivated both meditation and wisdom, and could teach all beings with both words and silence. Therefore, many famous monks and virtuous people, no matter how far or near, hoped to witness the wonderful principles of the Three Contemplations (Three Contemplations of Emptiness, Provisional Existence, and the Middle Way) and the Ten Suchnesses (Such Appearance, Such Nature, Such Body, Such Power, Such Action, Such Cause, Such Condition, Such Effect, Such Retribution, Such Ultimate Equality), as well as the relationship between mind, dust, agent, and nature. They all bowed down and threw themselves to the ground, praying to hear the wonderful Dharma like the sound of a heavenly drum. These Dharma principles can clear emotions, cleanse the mind, and make the three karmas of body, speech, and mind continue to grow, and the two adornments of merit and wisdom reach an endless realm. Suddenly, on August 7th of the sixth year of Zhenguan (632 AD), Zhiyi's disciple passed away in the room of Guoqing Temple, at the age of seventy-two. At first, he only showed slight illness and did not use medicine for treatment. But the room was filled with strange fragrance. At the time of his death, he warned his disciples: 'The 'Maitreya Sutra' ('Maitreya's Descent Sutra') says that when the Buddha enters the city, the incense is like clouds. You burn more incense, and I will leave.' So he left a last word, the words and principles are very subtle. The disciples and monks looked up at him, shedding tears. He suddenly got up by himself, put his palms together, as if respecting something. He opened his mouth and chanted 'Amitabha Buddha' three times, then lowered his body and lay down, folded his hands on his chest, his face was peaceful and joyful, and he passed away peacefully. His whole body was soft, and the top of his head was warm for several days. There was once a classmate named Zhixi, who was personally converted by Zhiyi, and was clean and famous. He passed away in the first year of Zhenguan (627 AD). At the time of his death, he said:
。吾生兜率矣。見先師智者。寶坐行列皆悉有人。惟一座獨空。云卻後六年灌頂法師升此說法。焚香驗旨。即慈尊降迎。計歲論期。審晞不謬矣。以其月九日窆于寺之南山。遠近奔號諠震林谷。初頂化流囂俗神用弘方。村人於法龍。去山三十餘里。染患將絕眾治不愈。其子奔馳入山祈救。頂為轉法華經。焚旃檀香。病者雖遠。乃聞檀香入鼻。應時痊復。又樂安南嶺地曰安洲。碧樹青溪泉流伏溺人逕不通。頂留連愛玩。顧而誓曰。若使斯地夷坦。當來此講經。曾未浹旬。白砂遍涌平如玉鏡頂以感通相顯不違前愿。仍講法華金光明二部。用酬靈意。嘗于章安攝靜寺講涅槃經。值海賊上抄道俗奔委。頂方撾鐘就講。顏無懾懼。賊徒麾幡詣寺。忽見兵旗曜日持弓執戟人皆丈餘雄悍奮發。群睹驚懅一時退散。嘗于佛隴。講暇攜引學徒。累石為塔。別須二片用構塔門。弟子光英。先以車運一石。咸疑厚大。更欲旁求復勞人力。頂舉杖聊撝。前所運石颯然驚裂。遂折為兩段。厚薄等均用施塔戶。宛如舊契。若斯靈應其相寔多。自頂受業天臺又稟道衡岳。思顗三世宗歸莫二。若觀若講常依法華。又講涅槃金光明凈名等經。及說圓頓止觀四念等法門。其遍不少。且智者辯才雲行雨施。或同天網乍擬瓔珞。能持能領唯頂一人。其私記智者詞
【現代漢語翻譯】 現代漢語譯本： 我將往生兜率天（Tushita Heaven，彌勒菩薩的居所）。在那裡見到了先師智者（Zhiyi，隋代天臺宗的實際創始人）。寶座行列都坐滿了人，唯獨一個座位空著。有人說，『灌頂法師（Guanding，智顗的弟子，天臺宗實際上的第二祖）去世六年之後將會升到這裡說法。』焚香驗證這個預言，果然慈尊（Maitreya，彌勒菩薩）降臨迎接。計算年歲，審查時日，確實沒有差錯。于當月九日安葬在寺廟南山。遠處近處的人們奔走哭號，聲音震動山谷。灌頂法師最初以頂禮化解流俗，用神奇的力量弘揚佛法。村裡有個叫法龍的人，離山三十多里，染病將要去世，各種治療方法都不見效。他的兒子奔跑到山裡祈求救助。灌頂法師為他轉讀《法華經》（Lotus Sutra），焚燒旃檀香（Sandalwood）。病人雖然離得很遠，卻聞到了檀香的味道，立刻痊癒了。又如樂安（Le'an）南嶺的地方叫做安洲（Anzhou），那裡碧樹青溪，泉水流動，但因為地勢低窪，人無法通行。灌頂法師在那裡流連忘返，喜愛玩賞，環顧四周發誓說：『如果能使這塊地方平坦，我當來此講經說法。』不到半個月，白沙遍地涌出，平坦如玉鏡。灌頂法師以感應顯現，不違背之前的誓願，於是講授《法華經》（Lotus Sutra）和《金光明經》（Suvarnaprabhasa Sutra）兩部經典，用來酬謝神靈的意願。曾經在章安（Zhang'an）攝靜寺（Shejing Temple）講授《涅槃經》（Nirvana Sutra）時，遇到海盜前來搶劫，僧人和俗人都四處逃散。灌頂法師卻敲鐘準備開講，面無懼色。盜賊舉著旗幟來到寺廟，忽然看見兵旗耀眼，手持弓箭長矛的人都有一丈多高，雄壯勇猛。盜賊們驚恐萬分，一時退散。曾經在佛隴（Folong）講經完畢后，帶領學生們用石頭壘塔。特別需要兩片石頭用來建造塔門。弟子光英（Guangying）先用車運來一塊石頭，大家都覺得太厚太大了，想要另外尋找，又費人力。灌頂法師舉起手杖稍微揮動，先前運來的石頭突然裂開，於是折成兩段，厚薄均勻，用來做塔門，就像事先約定好的一樣。像這樣的靈異感應，實在很多。灌頂法師從智者（Zhiyi）那裡接受佛法，又稟承道衡岳（Daosui of Hengyue）。思（Hui Si）、顗（Zhiyi）三世的宗歸沒有第二個。無論是觀想還是講經，常常依據《法華經》（Lotus Sutra）。又講授《涅槃經》（Nirvana Sutra）、《金光明經》（Suvarnaprabhasa Sutra）、《維摩詰經》（Vimalakirti Sutra）等經典，以及宣說圓頓止觀（Perfect and Sudden Cessation and Contemplation）、四念處（Four Foundations of Mindfulness）等法門，其遍數不少。而且智者（Zhiyi）的辯才如同行雲流水，或者如同天網，又如同瓔珞。能夠繼承和領悟的，只有灌頂法師一人。他私下記錄了智者（Zhiyi）的言辭
【English Translation】 English version: I shall be born in Tushita Heaven (Tushita Heaven, the abode of Maitreya Bodhisattva). There I saw my late teacher Zhiyi (Zhiyi, the de facto founder of the Tiantai school during the Sui Dynasty). The rows of precious seats were all occupied, except for one seat that was empty. Someone said, 'Six years after the death of Dharma Master Guanding (Guanding, Zhiyi's disciple and the de facto second patriarch of the Tiantai school), he will ascend here to preach the Dharma.' Incense was burned to verify this prediction, and indeed, the Compassionate One (Maitreya Bodhisattva) descended to welcome him. Calculating the years and examining the dates, it was indeed without error. On the ninth day of that month, he was buried on the south mountain of the temple. People from far and near ran and wailed, their voices shaking the valleys. Initially, Dharma Master Guanding resolved worldly customs through prostration and propagated the Dharma with miraculous power. In a village, there was a man named Falong, who lived more than thirty li from the mountain. He contracted an illness and was on the verge of death, and various treatments were ineffective. His son ran to the mountain to pray for help. Dharma Master Guanding recited the Lotus Sutra (Lotus Sutra) for him and burned sandalwood incense (Sandalwood). Although the patient was far away, he smelled the sandalwood incense and was immediately cured. Furthermore, in the southern mountains of Le'an (Le'an), there was a place called Anzhou (Anzhou), where there were green trees and clear streams, but the land was submerged and impassable. Dharma Master Guanding lingered there, enjoying the scenery, and vowed, 'If this place can be made level, I will come here to preach the Dharma.' In less than half a month, white sand emerged everywhere, as flat as a jade mirror. Dharma Master Guanding manifested this miraculous response, fulfilling his previous vow, and then lectured on the Lotus Sutra (Lotus Sutra) and the Suvarnaprabhasa Sutra (Suvarnaprabhasa Sutra) to repay the wishes of the spirits. Once, while lecturing on the Nirvana Sutra (Nirvana Sutra) at Shejing Temple (Shejing Temple) in Zhang'an (Zhang'an), he encountered pirates who came to rob, and monks and laypeople fled in all directions. Dharma Master Guanding, however, struck the bell and prepared to begin the lecture, without any fear on his face. The pirates, holding flags, came to the temple and suddenly saw banners shining brightly, and people holding bows and spears, all more than ten feet tall, brave and fierce. The pirates were terrified and scattered in all directions. Once, after lecturing at Folong (Folong), he led his students to pile stones to build a pagoda. Two stones were especially needed to construct the pagoda gate. The disciple Guangying (Guangying) first transported a stone by cart, but everyone thought it was too thick and large, and they wanted to find another one, which would require more manpower. Dharma Master Guanding raised his staff and waved it slightly, and the stone that had been transported earlier suddenly split open, and was broken into two pieces, equal in thickness, to be used for the pagoda gate, as if it had been prearranged. Such miraculous responses were indeed numerous. Dharma Master Guanding received the Dharma from Zhiyi (Zhiyi) and also inherited the teachings of Daosui of Hengyue (Daosui of Hengyue). The lineage of Hui Si (Hui Si) and Zhiyi (Zhiyi) had no other successor. Whether in contemplation or lecturing, he always relied on the Lotus Sutra (Lotus Sutra). He also lectured on the Nirvana Sutra (Nirvana Sutra), the Suvarnaprabhasa Sutra (Suvarnaprabhasa Sutra), the Vimalakirti Sutra (Vimalakirti Sutra), and other scriptures, and expounded the Dharma gates of Perfect and Sudden Cessation and Contemplation (Perfect and Sudden Cessation and Contemplation), the Four Foundations of Mindfulness (Four Foundations of Mindfulness), and so on, in numerous instances. Moreover, Zhiyi's (Zhiyi) eloquence was like flowing clouds and rain, or like a heavenly net, or like a necklace. Only Dharma Master Guanding was able to inherit and understand it. He privately recorded Zhiyi's (Zhiyi) words.
旨。及自製義記。並雜文等題目。並勒于碑陰。弟子光英。後生標俊優柔教義。與國清寺眾僉共紀其行。樹其碑于寺之門。常州弘善寺沙門法宣為文。其詞甚麗。見於別集。
釋智璪。俗姓張氏。清河人。晉室播遷寓居臨海。祖元秀梁倉部侍郎。任臨海內史。父文懷陳中兵將軍。璪受經之歲。言無虛發行不慚人。親里鄉鄰深加敬愛。年登十七二親俱逝。慘服才釋便染疾病。頻經歲月醫藥無效。仍于靜夜策杖曳疾。出到中庭向月而臥。至心專念。月光菩薩惟愿大悲濟我沉痾。如是繫念遂經旬朔。于中夜間夢見一人。形色非常。從東方來。謂璪曰。我今故來為汝治病。即以口就璪身。次第吸𡂡。三夜如此。因爾稍痊。深知三寶是我依救。遂求離俗。便投安寧寺慧憑法師以為弟子。逖聞智者軌行超群為世良導。即泛舸豐流直指臺岫。伏膺受道。乃遣行法華懺悔。第二七日初夜懺訖。還就禪床始欲安坐。乃見九頭龍從地涌出上升虛空。明旦咨白。云此是表九道眾生聞法華經。將來之世破無明地入法性空耳。又陳至德四年永陽王伯智。作牧仙都。迎屈智者來於鎮所。璪隨師受請同赴稽山。九旬坐訖仍即辭王。往寶林山寺行法華三昧。初日初夜如有人來搖動戶扇。璪即問之。汝是何人夜來搖戶。即長聲答云。我來看燈耳。頻
【現代漢語翻譯】 現代漢語譯本： 記錄了智顗（釋智顗，佛教天臺宗的實際創始人）的著作，以及他親自撰寫的《義記》和其他雜文的題目，並將其刻在碑的背面。弟子光英，年輕有為，深諳教義，與國清寺的僧眾共同記錄了他的事蹟，並在寺廟門口立碑紀念。常州弘善寺的沙門法宣為此撰寫碑文，文辭華麗，收錄在他的別集中。
釋智璪（釋智璪，佛教僧侶），俗姓張氏，是清河人。晉朝南遷時，他的家族遷居到臨海。他的祖父元秀曾任梁朝的倉部侍郎，並擔任臨海內史。他的父親文懷是陳朝的中兵將軍。智璪在開始學習經典的時候，說話誠實，行為端正，深受親戚鄉鄰的敬愛。十七歲時，父母雙雙去世。服喪期滿后，他便染上了疾病，多年來醫藥無效。於是他在寂靜的夜晚拄著枴杖，艱難地走到中庭，面向月亮躺下，一心一意地念誦月光菩薩（月光菩薩，藥師佛的脅侍菩薩），祈求菩薩慈悲救助他擺脫沉疴。就這樣持續了十幾天。在一天午夜，他夢見一個人，形貌非凡，從東方而來，對智璪說：『我今天特意來為你治病。』隨即用口吸吮智璪的身體，這樣持續了三個晚上。因此，他的病情逐漸好轉。他深深地認識到三寶（三寶，佛教中佛、法、僧的合稱）是他的依靠和救助，於是請求出家。他投奔安寧寺的慧憑法師，成為他的弟子。他聽說智顗的言行超群，是世人的良師益友，便乘船前往天臺山，虛心學習佛法。於是他被安排修行法華懺悔（法華懺悔，依據《法華經》進行的懺悔儀式）。第二個七天的初夜，懺悔完畢后，他回到禪床，剛要坐下，就看見九頭龍（九頭龍，佛教傳說中的龍）從地裡涌出，升上天空。第二天早上，他稟告智顗，說這是表示九道眾生（九道眾生，佛教指地獄道、餓鬼道、畜生道、阿修羅道、人道、天道、聲聞道、緣覺道、菩薩道）聽聞《法華經》，將來能夠破除無明，進入法性空寂的境界。此外，陳至德四年，永陽王伯智（永陽王伯智，陳朝宗室）擔任仙都的地方長官，迎請智顗來到他的駐地。智璪跟隨他的老師接受邀請，一同前往稽山。九旬的禪修結束后，他便向永陽王辭行，前往寶林山寺修行法華三昧（法華三昧，一種禪修方法）。第一天的初夜，好像有人來搖動門扇。智璪便問：『你是誰，夜裡來搖門？』那人便大聲回答說：『我來看燈罷了。』
【English Translation】 English version: It records the works of Zhiyi (釋智顗, the de facto founder of the Tiantai school of Buddhism), as well as the titles of his personally written 'Commentaries' (義記) and other miscellaneous writings, which were inscribed on the back of the stele. His disciple Guangying, a talented young man who deeply understood the teachings, together with the monks of Guoqing Temple, jointly recorded his deeds and erected a stele at the entrance of the temple to commemorate him. The Shramana Faxuan of Hongshan Temple in Changzhou wrote the inscription for the stele, and the writing was magnificent, which was included in his separate collection.
Shishi Zhizhao (釋智璪, a Buddhist monk), whose secular surname was Zhang, was a native of Qinghe. During the southward migration of the Jin Dynasty, his family moved to Linhai. His grandfather Yuanxiu served as the Minister of the Granary Department of the Liang Dynasty and also served as the Prefect of Linhai. His father Wenhua was a General of the Central Army of the Chen Dynasty. When Zhizhao began to study the scriptures, his words were truthful and his actions were upright, and he was deeply respected and loved by his relatives and neighbors. At the age of seventeen, both of his parents passed away. After the mourning period, he contracted an illness, and after many years of ineffective medical treatment, he leaned on his staff and dragged his ailing body to the middle of the courtyard in the quiet night, lying down facing the moon, wholeheartedly reciting the Moonlight Bodhisattva's (月光菩薩, Candraprabha, a bodhisattva who often appears alongside Suryaprabha as attendants of Bhaisajyaguru) name, praying for the Bodhisattva's compassion to save him from his chronic illness. He continued in this way for more than ten days. In the middle of one night, he dreamed of a person, extraordinary in appearance, coming from the east, who said to Zhizhao: 'I have come here specifically to cure your illness.' Then he sucked Zhizhao's body with his mouth, and this continued for three nights. As a result, his condition gradually improved. He deeply realized that the Three Jewels (三寶, the Buddha, the Dharma, and the Sangha) were his reliance and salvation, so he requested to leave the secular life. He went to Anning Temple and became a disciple of Dharma Master Huiping. He heard that Zhiyi's words and deeds were outstanding and that he was a good teacher and friend to the world, so he sailed to Mount Tiantai to humbly study the Dharma. He was then arranged to practice the Lotus Sutra Repentance (法華懺悔, a repentance ritual based on the Lotus Sutra). On the first night of the second seven days, after the repentance was completed, he returned to the meditation bed and was about to sit down when he saw a nine-headed dragon (九頭龍, a nine-headed dragon in Buddhist legends) emerge from the ground and rise into the sky. The next morning, he reported to Zhiyi, saying that this indicated that the sentient beings of the nine realms (九道眾生, the realms of hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, and bodhisattvas) who heard the Lotus Sutra would be able to break through ignorance and enter the realm of Dharma-nature emptiness in the future. In addition, in the fourth year of the Zhizhi era of the Chen Dynasty, Yongyang Prince Bozhi (永陽王伯智, a member of the Chen Dynasty's imperial family) served as the local official of Xiandu and invited Zhiyi to his residence. Zhizhao followed his teacher to accept the invitation and went to Mount Ji together. After the ninety-day meditation, he bid farewell to Yongyang Prince and went to Baolin Mountain Temple to practice the Lotus Samadhi (法華三昧, a type of meditation). On the first night of the first day, it seemed as if someone came to shake the door. Zhizhao asked: 'Who are you, shaking the door at night?' The person replied loudly: 'I'm just here to see the lamp.'
經數過。問答如前。其寺內先有大德慧成禪師。夜具聞之。謂弟子曰。彼堂內從來有大惡鬼。今聞此聲必是鬼來取一人也。天將欲曉。成師扣戶而喚璪。未暇得應便繞堂唱云。苦哉苦哉其人了也。璪即開戶問意。答云。汝猶在耶。吾謂昨夜鬼已害汝。故此嗟耳。成師以事咨王。王遣數十人執仗防護。璪謂防人曰。命由業也。豈是防護之所加乎。愿諸仁者將領還城。啟王云爾。防人去後。第二日夜鬼入堂內。捶壁打柱周遍東西。堂內六燈。璪即滅五留一。行道坐禪誦經坦然無懼。於三七日中事恒如此。行法將訖。見一青衣童子。稱讚善哉言已不現。雖值此二緣心無憂喜。璪又因事出往會稽。路由剡縣孝行村乞食。主人誤煮毒椹設。璪食竟進趣前途。主人於後啖此余殘。並皆吐痢若死等苦。鄰人見之。即持藥追璪。十里方及。見璪快行無恙。問曰。何故見尋。具陳上事。便笑而答曰。貧道無他可棄藥反蹤。不須見逐。驗之道力所薰。故毒不能傷也。又隋大業元年。駕幸江都。璪銜僧命出參引見內殿。御遙見璪即便避席命令前坐。種種顧問。便遣通事舍人盧正方。送璪還山。為智者設一千僧齋。度四十九人出家。施寺物二千段米三千石並香酥等。又為寺造四周土墻。大業六年又往楊州參見。仍遣給事侍郎許善心。送還山。又
【現代漢語翻譯】 現代漢語譯本： 經過了數日。問答的內容和之前一樣。寺廟裡先前有一位大德慧成禪師（高僧）。晚上全部聽到了這些動靜。告訴他的弟子說：『那個佛堂里向來有一個大惡鬼。現在聽到這種聲音，一定是鬼來抓人了。』天快亮的時候，慧成禪師敲門呼喚璪（人名）。璪還沒來得及迴應，慧成禪師就繞著佛堂唱道：『苦啊苦啊，這個人完了。』璪立刻開門詢問原因。慧成禪師回答說：『你竟然還在？我以為昨天晚上你已經被鬼害死了，所以才這樣嘆息。』慧成禪師把這件事稟告了國王。國王派遣了幾十個士兵拿著武器來保護璪。璪對這些士兵說：『命運是由業力決定的，難道是靠防護就能改變的嗎？希望各位把我的話帶回城裡，稟告國王。』士兵們離開后，第二天晚上鬼進入佛堂，捶打墻壁和柱子，跑遍了東西。佛堂里有六盞燈，璪就熄滅了五盞，只留下一盞。他照常行道、坐禪、誦經，坦然無懼。在這二十一天里，一直都是這樣。行法快結束的時候，他看見一個穿著青色衣服的童子，稱讚說『善哉善哉』，說完就不見了。雖然遇到了這兩種情況，璪的心裡都沒有憂愁和喜悅。 璪又因為有事前往會稽（地名）。路過剡縣（地名）孝行村（地名）時乞討食物。主人錯誤地煮了有毒的椹（桑葚）來供養。璪吃完後繼續趕路。主人後來吃了剩下的那些，全都上吐下瀉，痛苦得像要死一樣。鄰居看見了，就拿著藥去追趕璪，追了十里才追上。看見璪走得很快，一點事都沒有。鄰居問他：『為什麼要找你？』璪詳細地說了事情的經過。璪笑著回答說：『貧道沒有什麼可以捨棄的，把藥拿回去吧，不用追我了。』可見是道的力量所薰陶，所以毒藥不能傷害他。還有隋朝大業元年，皇帝駕臨江都（地名）。璪接受僧眾的委託，前去參見皇帝，被引到內殿。皇帝遠遠地看見璪，就立刻起身讓座，命令璪到前面坐下，詳細地詢問了很多事情。然後派遣通事舍人盧正方（人名）送璪回山，為智者（智者大師）設一千僧齋，度四十九人出家，佈施寺廟物品兩千段，米三千石，還有香酥等。又為寺廟建造了四周的土墻。大業六年，璪又前往揚州（地名）參見皇帝，皇帝仍然派遣給事侍郎許善心（人名）送他回山。
【English Translation】 English version: After several days, the questions and answers remained the same as before. Within the temple, there was previously a virtuous monk, Chan Master Huicheng (a high-ranking monk). He heard all the sounds at night and said to his disciples, 'There has always been a great evil ghost in that hall. Now that we hear this sound, it must be the ghost coming to take someone.' As dawn approached, Chan Master Huicheng knocked on the door and called out to Zao (a personal name). Before Zao could respond, Chan Master Huicheng circled the hall, chanting, 'Alas, alas, that person is finished.' Zao immediately opened the door and asked the reason. Chan Master Huicheng replied, 'You are still here? I thought you had been killed by the ghost last night, which is why I sighed.' Chan Master Huicheng reported this matter to the king. The king sent dozens of soldiers with weapons to protect Zao. Zao said to the soldiers, 'Fate is determined by karma; can it be altered by protection? I hope you will take my words back to the city and report them to the king.' After the soldiers left, the ghost entered the hall on the second night, pounding the walls and pillars, running all around. There were six lamps in the hall, and Zao extinguished five, leaving only one. He continued his practice, meditation, and sutra recitation, fearless and calm. This continued for twenty-one days. As the practice was nearing completion, he saw a boy in green clothes, praising 'Excellent, excellent,' and then disappeared. Although he encountered these two situations, Zao's heart was without sorrow or joy. Zao also went to Kuaiji (a place name) on business. While passing through Xiaoxing Village (a place name) in Shan County (a place name), he begged for food. The host mistakenly cooked poisonous mulberries (椹) as an offering. After eating them, Zao continued on his way. Later, the host ate the leftovers and suffered from vomiting and diarrhea, in agony as if dying. A neighbor saw this and chased after Zao with medicine, catching up after ten miles. Seeing Zao walking quickly and unharmed, the neighbor asked, 'Why are we looking for you?' Zao explained the situation in detail. Zao smiled and replied, 'This poor monk has nothing to give up; take the medicine back, no need to chase me.' It is evident that he was influenced by the power of the Dao, so the poison could not harm him. Also, in the first year of the Daye era of the Sui Dynasty, the emperor visited Jiangdu (a place name). Zao, entrusted by the monks, went to see the emperor and was led into the inner palace. The emperor saw Zao from afar and immediately rose to offer his seat, ordering Zao to sit in front and asking him many questions in detail. Then he sent the secretary Lu Zhengfang (a personal name) to escort Zao back to the mountain, to set up a thousand-monk feast for Zhiyi (Great Master Zhiyi), ordain forty-nine people, and donate two thousand bolts of temple goods, three thousand stones of rice, and fragrant ghee, etc. He also built earthen walls around the temple. In the sixth year of Daye, Zao went to Yangzhou (a place name) again to see the emperor, who still sent the attendant Xu Shanxin (a personal name) to escort him back to the mountain.
為智者設一千僧齋。度一百人出家。施寺物一千段。嚫齋僧人絹一匹。七年又往涿郡參。勞謝遠來。施寺物五百段。遣五十人執仗防援還山。凡經八回參見天子。並蒙喜悅供給豐厚。以貞觀十二年卒于寺。春秋八十三矣。
釋普明。本名法京。俗姓朱氏。會稽人。少小志操有異恒童。口常稱佛。聚砂以為福事。蒿艾以為殿塔。不俗談戲。惟志崇法。有僧乞食因即勸云。郎子既有善性。可向天臺山出家。其中有四依菩薩在彼說法。遂以陳太建十四年。逾山越澗來入天臺。正值智者處坐說法。下講竟。頂禮歸依愿盡此生以為弟子。智者笑云。宿誓願力今得相遇。曉夕左右伏膺無懈。專求禪法兼行方等般舟觀音懺悔。誦法華經一部。至禎明元年。陳主敕迎智者出都。從往金陵居光宅寺。專以禪思為業。同堂坐者奉命檢校。俄而陳國云亡。智者即上江州廬山東林寺。明於陶侃瑞像閣內。行觀音懺法。冬十一月身不衣絮苦節行道。見一僧云。所名法京未為嘉稱。可改為普明。此名曉朗照了三世。懺訖啟智者述之。便云。此冥中所示。宜即改舊從新。又隨智者往荊州玉泉寺。每於泉側練若專思。智者反路臺峰令造大鐘。天臺供養。江陵道俗競為經營。當欲鑄時。盲人來看。明懸鑒機知相不吉。果爾開模鐘破缺。仍即倍工修造
。約語眾中。支不具者勿來看鑄。遂得了亮錚鑅聲七十里。鐘今見在佛隴上寺。后還國清所住之房。去水懸遠。房頭空地純是礓石。乃懷念曰。若令此石出水。豈不快乎。言竟數日。石中泉溜周給東西。國清精舍隨高置立。明以講堂狹小欲毀廣之。共頂禪師商量。頂勸勿改。有括州都督周孝節。遙聞此事即施杉柱泛海送來。頂向赤城。感見明身長一十餘丈。高出松林之上。翼從數十許人。語頂曰。兄勿苦諫。事愿克成。頂知神異。合掌對云。不敢更諫。一依仁者。豎堂之日感動山王。晨朝隱軫狀若雷震。摧樹傾枝闊百步許。自佛壟下直到于寺。至乎日沒還返舊蹤。砰砰磕磕勢若初至。又愿共道俗造當殿金銅盧舍那像坐身丈六。時有一人稱從槽溪村來。施金十一兩用入像身。問其姓名終不肯說。禮拜辭退。周訪彼村無人識者。又比房侍者恒聞房內共人語話。陰伺察視不見別形。所聽言音唯勸修善。既而化緣就畢。大漸時至。清旦呼諸弟子。夫人壽命不可常保。汝等宜知。便自脫新凈之衣。著故破者。換衣才竟奄然就滅。春秋八十有六。經二宿左手仍內屈三指。當於其時有房內弟子榮泰難提二人。剃頭沐浴見如此事。即報寺主慧網。合衆驚集倍慟於懷。然其為性不畜私財。淅南諸州男女黑白歸向者數不可紀。所得佈施隨緣
【現代漢語翻譯】 （智者大師）告誡大眾，身體不健全的人不要觀看鑄鐘。於是得到了響亮清脆、聲音能傳七十里的鐘。這口鐘現在還在佛隴上寺。後來他回到國清寺居住的房間，那裡離水源很遠，房間前的空地全是堅硬的石頭。於是他懷念地說：『如果這些石頭能出水，那該多好啊！』說完沒幾天，石縫中就涌出泉水，足夠供應東西兩邊的用水。國清精舍隨著地勢高低而建立。智者大師因為講堂狹小，想要拆毀並擴建它。他與共頂禪師商量，共頂勸他不要改動。當時有括州都督周孝節，從遠處聽說這件事，就捐獻杉木柱子，用船從海上運來。共頂在赤城山，感應到明身（可能是指某種神祇或菩薩的化身）身高十餘丈，高出松樹林之上，有數十人跟隨。明身告訴共頂說：『兄長不必苦苦勸諫，這件事一定能成功。』共頂知道這是神異的顯現，合掌對明身說：『不敢再勸諫，一切都依仁者的意思。』豎立講堂的那天，感動了山神，早上發出隱隱約約的聲音，好像雷震一樣，摧毀樹木，傾倒樹枝，範圍寬達百步左右，從佛壟下一直到寺廟。到了日落時分，又返回原來的地方，發出砰砰磕磕的聲音，好像剛來時一樣。智者大師又發願與僧俗大眾建造當殿的金銅盧舍那像（Vairocana，光明遍照），佛像坐身高一丈六尺。當時有一個人自稱從槽溪村來，捐獻黃金十一兩，用來鑄入佛像身中。問他的姓名，始終不肯說，禮拜后辭退。周遍訪問那個村子，沒有人認識他。還有比房侍者（可能是指服侍智者大師的侍者）經常聽到房間里有人說話，暗中觀察，卻看不見其他形體。所聽到的聲音只是勸人修善。不久，化緣的事情就完成了，智者大師臨終的時候到了。清早，他呼喚眾弟子說：『人的壽命不可能長久保持，你們應該知道。』便自己脫下新的乾淨的衣服，穿上舊的破衣服。換完衣服，就安然去世了。享年八十六歲。經過兩天，左手仍然內屈著三根手指。當時，房內的弟子榮泰、難提二人，剃頭沐浴后，看到這樣的事情，就報告寺主慧網。大家聚集在一起，非常悲痛。智者大師的品性是不積蓄私財，淅南各州的男女信徒，無論出家在家，歸向他的人數都數不清，所得的佈施都隨緣分發了。 約語眾中：(admonishing the assembly) He cautioned the assembly, 支不具者勿來看鑄：(those with incomplete limbs should not watch the casting) 'Those with physical disabilities should not observe the casting of the bell.' 遂得了亮錚鑅聲七十里：(thus obtained a bright and clear sound that traveled seventy li) Thus, they obtained a bell with a bright, clear, and resonant sound that could be heard for seventy 'li' (a Chinese unit of distance). 鐘今見在佛隴上寺：(the bell is now at Folong Temple) The bell is currently located at Folong Temple. 后還國清所住之房：(later returned to his room at Guoqing Temple) Later, he returned to his room at Guoqing Temple. 去水懸遠：(far from water) which was far from a water source. 房頭空地純是礓石：(the open space in front of the room was full of hard stones) The open space in front of the room was entirely covered with hard stones. 乃懷念曰：(then he thought and said) Then he thought and said, 若令此石出水，豈不快乎：(if these stones could produce water, wouldn't that be wonderful?) 'If these stones could produce water, wouldn't that be wonderful?' 言竟數日，石中泉溜周給東西：(after he spoke, within days, springs flowed from the stones, providing water to the east and west) After he spoke these words, within a few days, springs flowed from the stones, providing water to both the east and west. 國清精舍隨高置立：(Guoqing Monastery was built according to the terrain) Guoqing Monastery was built according to the elevation of the terrain. 明以講堂狹小欲毀廣之：(Master Zhiyi wanted to demolish and expand the lecture hall because it was too small) Master Zhiyi, seeing that the lecture hall was too small, wanted to demolish and expand it. 共頂禪師商量：(discussed with Chan Master Gongding) He discussed it with Chan Master Gongding. 頂勸勿改：(Gongding advised against changing it) Gongding advised him not to change it. 有括州都督周孝節：(there was Zhou Xiaojie, the governor of Kuozhou) There was Zhou Xiaojie, the governor of Kuozhou, 遙聞此事即施杉柱泛海送來：(upon hearing of this, he donated cedar pillars and sent them by sea) who, upon hearing of this matter from afar, donated cedar pillars and sent them by sea. 頂向赤城：(Gongding faced Chicheng) Gongding, facing Chicheng Mountain, 感見明身長一十餘丈：(sensed and saw a luminous body over ten zhang tall) sensed and saw a luminous body over ten 'zhang' (a Chinese unit of length) tall, 高出松林之上：(towering above the pine forest) towering above the pine forest, 翼從數十許人：(attended by dozens of people) attended by dozens of people. 語頂曰：(said to Gongding) The luminous body said to Gongding, 兄勿苦諫，事愿克成：(brother, do not dissuade so strongly, the matter will be accomplished) 'Brother, do not dissuade so strongly; the matter will be accomplished.' 頂知神異：(Gongding knew it was a divine manifestation) Gongding knew that it was a divine manifestation. 合掌對云：(joined his palms and replied) He joined his palms and replied, 不敢更諫，一依仁者：(I dare not dissuade further, I will follow your will) 'I dare not dissuade further; I will follow your will.' 豎堂之日感動山王：(the day the hall was erected, the mountain deity was moved) On the day the hall was erected, the mountain deity was moved. 晨朝隱軫狀若雷震：(in the morning, there was a rumbling sound like thunder) In the morning, there was a rumbling sound like thunder. 摧樹傾枝闊百步許：(uprooting trees and breaking branches over a width of about a hundred paces) Uprooting trees and breaking branches over a width of about a hundred paces. 自佛壟下直到于寺：(from below Folong Mountain all the way to the temple) From below Folong Mountain all the way to the temple. 至乎日沒還返舊蹤：(until sunset, it returned to its original place) Until sunset, it returned to its original place. 砰砰磕磕勢若初至：(with a banging and clattering sound as if it had just arrived) With a banging and clattering sound, as if it had just arrived. 又愿共道俗造當殿金銅盧舍那像坐身丈六：(he also vowed to build a golden bronze Vairocana statue in the main hall, sixteen feet tall) He also vowed to build a golden bronze Vairocana (Vairocana, the universal Buddha) statue in the main hall, sixteen feet tall. 時有一人稱從槽溪村來：(at that time, a person claiming to be from Caoxi Village came) At that time, a person claiming to be from Caoxi Village came. 施金十一兩用入像身：(donated eleven taels of gold to be used in the statue) He donated eleven 'taels' (a Chinese unit of weight) of gold to be used in the statue. 問其姓名終不肯說：(when asked his name, he refused to say) When asked his name, he refused to say. 禮拜辭退：(bowed and departed) He bowed and departed. 周訪彼村無人識者：(searched the village but no one recognized him) They searched the village, but no one recognized him. 又比房侍者恒聞房內共人語話：(also, the attendant in the adjacent room often heard people talking in the room) Also, the attendant in the adjacent room often heard people talking in the room. 陰伺察視不見別形：(secretly observed but saw no other form) He secretly observed but saw no other form. 所聽言音唯勸修善：(the only words he heard were exhortations to cultivate goodness) The only words he heard were exhortations to cultivate goodness. 既而化緣就畢：(soon the fundraising was completed) Soon the fundraising was completed. 大漸時至：(the time of his passing approached) The time of his passing approached. 清旦呼諸弟子：(early in the morning, he called his disciples) Early in the morning, he called his disciples. 夫人壽命不可常保：(human life cannot be permanently preserved) 'Human life cannot be permanently preserved.' 汝等宜知：(you should all know this) 'You should all know this.' 便自脫新凈之衣，著故破者：(then he took off his new clean clothes and put on old worn ones) Then he took off his new clean clothes and put on old worn ones. 換衣才竟奄然就滅：(as soon as he finished changing clothes, he peacefully passed away) As soon as he finished changing clothes, he peacefully passed away. 春秋八十有六：(he was eighty-six years old) He was eighty-six years old. 經二宿左手仍內屈三指：(after two nights, his left hand still had three fingers bent inward) After two nights, his left hand still had three fingers bent inward. 當於其時有房內弟子榮泰難提二人：(at that time, there were two disciples in the room, Rongtai and Nanti) At that time, there were two disciples in the room, Rongtai and Nanti. 剃頭沐浴見如此事：(having shaved their heads and bathed, they saw this) Having shaved their heads and bathed, they saw this. 即報寺主慧網：(they immediately reported to the abbot Huiwang) They immediately reported to the abbot Huiwang. 合衆驚集倍慟於懷：(the assembly gathered in shock and grief) The assembly gathered in shock and grief. 然其為性不畜私財：(however, his nature was not to accumulate private wealth) However, his nature was not to accumulate private wealth. 淅南諸州男女黑白歸向者數不紀：(the number of men and women, lay and ordained, from the various states south of the Zhe River who turned to him was countless) The number of men and women, lay and ordained, from the various states south of the Zhe River who turned to him was countless. 所得佈施隨緣：(the donations he received were distributed according to circumstances) The donations he received were distributed according to circumstances.
【English Translation】 Modern Chinese Translation （智者大師）告誡大眾，身體不健全的人不要觀看鑄鐘。於是得到了響亮清脆、聲音能傳七十里的鐘。這口鐘現在還在佛隴上寺。後來他回到國清寺居住的房間，那裡離水源很遠，房間前的空地全是堅硬的石頭。於是他懷念地說：『如果這些石頭能出水，那該多好啊！』說完沒幾天，石縫中就涌出泉水，足夠供應東西兩邊的用水。國清精舍隨著地勢高低而建立。智者大師因為講堂狹小，想要拆毀並擴建它。他與共頂禪師商量，共頂勸他不要改動。當時有括州都督周孝節，從遠處聽說這件事，就捐獻杉木柱子，用船從海上運來。共頂在赤城山，感應到明身（可能是指某種神祇或菩薩的化身）身高十餘丈，高出松樹林之上，有數十人跟隨。明身告訴共頂說：『兄長不必苦苦勸諫，這件事一定能成功。』共頂知道這是神異的顯現，合掌對明身說：『不敢再勸諫，一切都依仁者的意思。』豎立講堂的那天，感動了山神，早上發出隱隱約約的聲音，好像雷震一樣，摧毀樹木，傾倒樹枝，範圍寬達百步左右，從佛壟下一直到寺廟。到了日落時分，又返回原來的地方，發出砰砰磕磕的聲音，好像剛來時一樣。智者大師又發願與僧俗大眾建造當殿的金銅盧舍那像（Vairocana，光明遍照），佛像坐身高一丈六尺。當時有一個人自稱從槽溪村來，捐獻黃金十一兩，用來鑄入佛像身中。問他的姓名，始終不肯說，禮拜后辭退。周遍訪問那個村子，沒有人認識他。還有比房侍者（可能是指服侍智者大師的侍者）經常聽到房間里有人說話，暗中觀察，卻看不見其他形體。所聽到的聲音只是勸人修善。不久，化緣的事情就完成了，智者大師臨終的時候到了。清早，他呼喚眾弟子說：『人的壽命不可能長久保持，你們應該知道。』便自己脫下新的乾淨的衣服，穿上舊的破衣服。換完衣服，就安然去世了。享年八十六歲。經過兩天，左手仍然內屈著三根手指。當時，房內的弟子榮泰、難提二人，剃頭沐浴后，看到這樣的事情，就報告寺主慧網。大家聚集在一起，非常悲痛。智者大師的品性是不積蓄私財，淅南各州的男女信徒，無論出家在家，歸向他的人數都數不清，所得的佈施都隨緣分發了。 English version Admonishing the assembly, he cautioned, 'Those with incomplete limbs should not observe the casting of the bell.' Thus, they obtained a bell with a bright, clear, and resonant sound that could be heard for seventy 'li' (a Chinese unit of distance). The bell is currently located at Folong Temple. Later, he returned to his room at Guoqing Temple, which was far from a water source. The open space in front of the room was entirely covered with hard stones. Then he thought and said, 'If these stones could produce water, wouldn't that be wonderful?' After he spoke these words, within a few days, springs flowed from the stones, providing water to both the east and west. Guoqing Monastery was built according to the elevation of the terrain. Master Zhiyi, seeing that the lecture hall was too small, wanted to demolish and expand it. He discussed it with Chan Master Gongding. Gongding advised him not to change it. There was Zhou Xiaojie, the governor of Kuozhou, who, upon hearing of this matter from afar, donated cedar pillars and sent them by sea. Gongding, facing Chicheng Mountain, sensed and saw a luminous body over ten 'zhang' (a Chinese unit of length) tall, towering above the pine forest, attended by dozens of people. The luminous body said to Gongding, 'Brother, do not dissuade so strongly; the matter will be accomplished.' Gongding knew that it was a divine manifestation. He joined his palms and replied, 'I dare not dissuade further; I will follow your will.' On the day the hall was erected, the mountain deity was moved. In the morning, there was a rumbling sound like thunder, uprooting trees and breaking branches over a width of about a hundred paces, from below Folong Mountain all the way to the temple. Until sunset, it returned to its original place, with a banging and clattering sound, as if it had just arrived. He also vowed to build a golden bronze Vairocana (Vairocana, the universal Buddha) statue in the main hall, sixteen feet tall. At that time, a person claiming to be from Caoxi Village came. He donated eleven 'taels' (a Chinese unit of weight) of gold to be used in the statue. When asked his name, he refused to say. He bowed and departed. They searched the village, but no one recognized him. Also, the attendant in the adjacent room often heard people talking in the room. He secretly observed but saw no other form. The only words he heard were exhortations to cultivate goodness. Soon the fundraising was completed. The time of his passing approached. Early in the morning, he called his disciples. 'Human life cannot be permanently preserved. You should all know this.' Then he took off his new clean clothes and put on old worn ones. As soon as he finished changing clothes, he peacefully passed away. He was eighty-six years old. After two nights, his left hand still had three fingers bent inward. At that time, there were two disciples in the room, Rongtai and Nanti. Having shaved their heads and bathed, they saw this. They immediately reported to the abbot Huiwang. The assembly gathered in shock and grief. However, his nature was not to accumulate private wealth. The number of men and women, lay and ordained, from the various states south of the Zhe River who turned to him was countless. The donations he received were distributed according to circumstances.
喜舍。每參隋帝悉蒙命坐。賜絹一百二十段。用充六物。不留寸尺。悉造經像。有敕施僧基業。見於寺錄。造金銅尊像小大十軀。悉人中已上十回作僧施。讀藏經二遍。其外書寫經論。雕畫殿堂。修諸寺宇。傍為利益。及諸靈驗。功德費用。運心應念即自送來充其支度。不可具載。
釋智藏。姓魏氏。華州鄭縣人也。十三出家事藹法師。當西魏之世。住長安陟岵寺。值周滅法權處俗中。為諸信心之所藏隱。雖王禁克切不懼刑憲。剃髮法服曾無變俗。迄至隋初乃經六載。晦跡人間不虧道禁。自有同塵莫敢聯類矣。移都龍首住大興善。開皇三年。乃卜終南豐谷之東阜。以為終世之所也。即昔隱淪之故地矣。山水交映邑野相望。接敘皂素日隆化范。後文帝敕左衛大將軍晉王廣。就山引見。藏曰。山世乃異。適道不殊。貧道居山日積意未移想。陛下國主之體。不奪物情為宗。王具聞帝。帝嘆訝久之。乃遣內史舍人虞世基。宣敕慰問。並施香油熏爐及三衣什物等。仍詔所住為豐德寺焉。每至三長之月。藏盛開道化。以智論為言先。凡所登踐者皆理事齊稟。京邑士女傳響相趨。云結山阿就聞法要。逮武德初歲爰置僧官。眾以積善所歸乃處員內。道開物悟深有望焉。雖預僧僚而身非世檢。時復臨敘終安豐德。以武德八年四月十
{ "translations": [ "現代漢語譯本", "喜舍（慷慨佈施）。每次參與隋煬帝的活動都能被賜予座位。賞賜絹一百二十段，用來充當六物（僧侶的必需品）。不留一點一滴，全部用來建造經書和佛像。有皇帝的命令施捨僧侶的基業，記錄在寺廟的記錄中。建造金銅佛像，大小共十尊，全部在人中（指僧侶）以上，十次迴向作僧侶的佈施。閱讀藏經兩遍。此外，還書寫經論，雕畫殿堂，修繕各處寺廟。爲了利益眾生，以及各種靈驗的事蹟，功德費用，只要心中想到，就會自然而然地送來，以供其開支。這些事蹟無法全部記載。", "釋智藏（一位僧侶的名字），姓魏，是華州鄭縣人。十三歲出家，侍奉藹法師。在西魏時期，住在長安的陟岵寺。遇到北周滅佛，暫時隱居於民間。被許多有信心的居士所藏匿保護。即使在王室嚴厲的禁令下，也不懼怕刑罰。剃髮和穿著僧侶的服裝，從未改變世俗的裝扮。直到隋朝初年，已經過了六年。隱藏軌跡於人間，沒有違背佛教的戒律。自然與世俗之人不同，沒有人敢於和他交往。後來遷都到龍首，住在在大興善寺。開皇三年，在終南山的豐谷東邊選擇了一塊地方，作為終老的地方。那就是以前隱士隱居的地方。山水交相輝映，村莊田野遙遙相望。前來拜訪的僧人和居士日益增多，佛法的教化也日益興盛。後來隋文帝命令左衛大將軍晉王楊廣，到山中引見智藏。智藏說：『山川世事雖然不同，但追求真理的道路沒有區別。貧僧居住在山中，時間越長，心意越堅定。陛下作為國家的君主，應該以不違背民意為根本。』晉王將這些話全部稟告了文帝。文帝感嘆驚訝了很久。於是派遣內史舍人虞世基，宣讀皇帝的旨意慰問智藏，並賞賜香油、熏爐以及三衣等物品。仍然下詔將智藏所居住的地方命名為豐德寺。每到三個齋戒月，智藏都會盛大地弘揚佛法，以智慧的理論作為開示。凡是前來聽講的人，都能在理論和實踐上同時得到提升。京城的士人和婦女爭相前來，像云一樣聚集在山腳下，來聽聞佛法的要義。到了武德初年，朝廷開始設定僧官。大家認為智藏積善深厚，應該被安排在僧官的職位上。他的佛法開悟能夠啓發世人，人們對他寄予厚望。雖然擔任了僧官，但他並沒有受到世俗的約束。時常回到終南山的豐德寺。在武德八年四月十", "" ], "english_translations": [ "English version", "Generous giving. Every time he participated in the Sui Emperor's events, he was granted a seat. He was given one hundred and twenty bolts of silk, which he used to provide the 'six necessities' (of a monk). He did not keep even an inch of it, but used it all to create scriptures and Buddha images. There was an imperial decree to bestow land to the monks, which is recorded in the temple records. He built ten gold and bronze statues of the Buddha, both large and small, all above the 'human middle' (referring to monks), dedicating them ten times as offerings to the monks. He read the Tripitaka twice. In addition, he wrote scriptures and treatises, carved and painted halls, and repaired various temples. For the benefit of all beings, and for various miraculous events, the expenses for merit and virtue, as soon as he thought of it, would naturally be sent to support him. These deeds cannot all be recorded in detail.", "釋智藏 (Shì Zhìzàng, a monk's name), whose surname was 魏 (Wèi), was a native of 鄭縣 (Zhèng Xiàn) in 華州 (Huā Zhōu). At the age of thirteen, he left home to become a monk, serving 法師藹 (Fǎshī Ǎi, a Dharma master). During the Western Wei Dynasty, he lived in 陟岵寺 (Zhìhù Sì) in 長安 (Cháng'ān). When the Northern Zhou Dynasty suppressed Buddhism, he temporarily lived in seclusion among the people. He was hidden and protected by many faithful laypeople. Even under the strict prohibitions of the royal court, he was not afraid of punishment. He kept his shaved head and monastic robes, never changing to secular attire. By the beginning of the Sui Dynasty, six years had passed. He hid his traces in the human world, without violating the Buddhist precepts. Naturally, he was different from worldly people, and no one dared to associate with him. Later, when the capital was moved to 龍首 (Lóngshǒu), he lived in 大興善寺 (Dàxīngshàn Sì). In the third year of the 開皇 (Kāihuáng) era, he chose a place east of 豐谷 (Fēnggǔ) in 終南山 (Zhōngnán Shān) as his final resting place. That was the former hermitage of recluses. The mountains and rivers reflected each other, and the villages and fields were visible in the distance. The number of monks and laypeople who came to visit increased daily, and the teaching of the Dharma flourished. Later, Emperor Wen of Sui ordered General Yang Guang, the Prince of Jin, to introduce Zhicang to him in the mountains. Zhicang said, 'Although the mountains and worldly affairs are different, the path to truth is the same. The longer I live in the mountains, the more firm my intention becomes. Your Majesty, as the ruler of the country, should take not violating the people's will as the foundation.' The Prince of Jin reported all these words to Emperor Wen. Emperor Wen sighed and was amazed for a long time. So he sent the courtier Yu Shiji to convey the emperor's decree to comfort Zhicang, and bestowed incense oil, a censer, and three robes, etc. He also issued an edict naming the place where Zhicang lived as 豐德寺 (Fēngdé Sì). Every time during the three months of fasting, Zhicang would grandly promote the Dharma, using the theory of wisdom as his teaching. All those who came to listen could improve both in theory and practice. The scholars and women of the capital rushed to come, gathering like clouds at the foot of the mountain, to hear the essence of the Dharma. At the beginning of the 武德 (Wǔdé) era, the court began to establish monastic officials. Everyone believed that Zhicang had accumulated deep merit and should be placed in the position of monastic official. His Dharma enlightenment could inspire the world, and people had high hopes for him. Although he held the position of monastic official, he was not bound by worldly constraints. He often returned to 豐德寺 (Fēngdé Sì) in 終南山 (Zhōngnán Shān). On April 10th of the eighth year of the 武德 (Wǔdé) era," "" ] }
五日遘疾。少時終於所住。春秋八十五。然藏青襟入道自檢形神。不資奢靡不欣榮泰。時居興善官供頻繁。愿存乞食盡形全德。縱任居僧務。夏雨冬冰而此志不移。終不妄啖僧食。晚居西郊柏林墓所。頭陀自靜。文帝出遊遇而結嘆。與諸官人等。各舍所著之衣百有餘聚。藏令村人車運用充寺宇。故使福殿輪奐回拔林端。靈塔架峰迢然雲表。致有京郊立望得傳遙敬矣。又爰初受具以布大衣重補。厚重可齊四斗。六十五夏初無一離。受日說欲由來未傳。常坐一食終乎大漸。而狀形超挺唐量八尺二分。質貌魁梧。峙然峰崿之相。常居寺之南岫四十餘年。面臨深谷目極天際。俓途四里幽梗盤岨不易登升。而藏手執澡瓶足躡木履。每至食時乘崖而至。午後還上。初無顛墮。因斯以談。亦雄隱之高明者故。圖寫象供。于茲存焉。京師慈門寺沙門小曇。欽藏素業。為建碑于寺門之右。穎川沙門法琳制文。
釋法喜。俗姓李。襄陽人也。七歲出家。顥禪師為其保傅。顥道素溫贍有聞同侶。后住禪定。將終前夕。所居房壁自然外崩。顥曰。依報已乖。吾將即世。於是端坐閉目。如有所緣。奄然而卒。初不覺也。自喜恭恪奉侍積經載紀。而顥專修定業略于言誨。便以觀量知人。審喜機度。事逾先習不肅而成。鉆仰景行惟德是輔。荊州
【現代漢語翻譯】 現代漢語譯本：五日後，他生病了。不久之後，在他居住的地方去世，享年八十五歲。然而，藏青（Zang Qing，人名）自從修行入道以來，就嚴格約束自己的身心，不追求奢侈，也不貪圖榮華富貴。當時他住在興善寺（Xing Shan Temple），官府的供養很頻繁，但他希望能夠像乞食僧一樣，一生保持完美的德行。即使擔任寺院的事務，無論夏雨冬冰，他的志向都沒有改變，始終不隨便食用僧眾的食物。晚年居住在西郊的柏林墓地，過著頭陀（dhuta，苦行僧）般清靜的生活。文帝（Emperor Wen）出遊時遇到他，讚歎不已，與各位官員等，各自捐出所穿的衣服，積聚了一百多件。藏青讓村裡人用車輛運送這些衣物，用來充實寺院的建設，因此使得寺院的殿宇高大雄偉，高聳于樹林之上，靈塔聳立在山峰之上，高遠地直入雲霄。以至於京城郊外的人們，遠遠地就能望見，並表達遙遠的敬意。而且，藏青最初受具足戒時，用粗布大衣重新縫補，厚重得可以裝四斗糧食。六十五個夏天，他從未離開過這件袈裟。受日說（Uposatha，布薩）的由來，以前沒有傳揚過。他經常坐禪，每天只吃一頓飯，直到臨終。他的身形高大挺拔，按照唐代的度量，有八尺二寸，體格魁梧，像山峰一樣屹立。他常年居住在寺院南邊的山洞裡，有四十多年，面對著深谷，目光可以到達天邊。小路有四里長，幽深崎嶇，難以攀登。而藏青手持澡瓶，腳穿木屐，每到吃飯的時候，就沿著懸崖來到寺院，午後又返回山洞，從來沒有跌倒過。因此說來，他也是一位雄偉而隱逸的高士。他的畫像被繪製出來供奉，就在這裡。京師慈門寺（Ci Men Temple）的沙門（sramana，出家僧人）小曇（Xiao Tan），欽佩藏青一貫的德行，所以在寺門右邊為他建立了碑，穎川（Yingchuan）的沙門法琳（Fa Lin）撰寫了碑文。 釋法喜（Shi Fa Xi，人名），俗姓李，是襄陽（Xiangyang）人。七歲出家，顥禪師（Hao Chanshi）擔任他的保傅。顥禪師的道行一向溫和淵博，很有名氣。後來住在禪定寺（Chan Ding Temple）。臨終前夕，他居住的房間墻壁自然向外崩塌。顥禪師說：『依報（dependent retribution，指居住環境）已經崩壞，我將要去世了。』於是端坐閉目，好像在思念什麼，安然去世，沒有一點痛苦的感覺。法喜恭敬地奉侍顥禪師，積累了很長時間。而顥禪師專心修習禪定，很少用言語教誨。但他通過觀察和衡量，了解法喜的資質，認為法喜的根器很好，所以法喜侍奉顥禪師，超過了以往的學習，自然而然地變得恭敬。法喜鉆研和仰慕顥禪師的德行，只以德行為輔助。荊州（Jingzhou）
【English Translation】 English version: After five days, he fell ill. Shortly after, he passed away at his residence, at the age of eighty-five. However, Zang Qing, since entering the path of practice, strictly disciplined his body and mind, not pursuing luxury, nor coveting prosperity and wealth. At that time, he lived in Xing Shan Temple, and the government's offerings were frequent, but he hoped to be like a mendicant monk, maintaining perfect virtue throughout his life. Even when he was in charge of temple affairs, whether in summer rain or winter ice, his aspiration did not change, and he never casually consumed the food of the monastic community. In his later years, he lived in the Berlin cemetery in the western suburbs, leading a dhuta (ascetic) life of tranquility. Emperor Wen encountered him during an outing and praised him greatly, and together with various officials, each donated their clothing, accumulating more than a hundred pieces. Zang Qing had the villagers transport these clothes by cart to enrich the construction of the temple, thus making the temple's halls magnificent and towering above the trees, and the stupa stood tall on the mountain peak, reaching far into the clouds. So much so that people in the suburbs of the capital could see it from afar and express their distant reverence. Moreover, when Zang Qing initially received the full precepts, he re-stitched his coarse cloth robe, which was so thick and heavy that it could hold four dou (a unit of dry measure) of grain. For sixty-five summers, he never left this robe. The origin of Uposatha (observance day) had not been transmitted before. He often meditated, eating only one meal a day until his death. His figure was tall and upright, measuring eight chi and two fen (units of length) according to the Tang dynasty standard, and his physique was robust, standing like a mountain peak. He lived in the cave south of the temple for more than forty years, facing the deep valley, his gaze reaching the horizon. The path was four li (a unit of distance) long, deep and rugged, difficult to climb. But Zang Qing, holding a water bottle in his hand and wearing wooden clogs on his feet, would come to the temple along the cliff every mealtime, and return to the cave in the afternoon, never falling. Therefore, he was also a noble and reclusive scholar. His portrait was painted and enshrined here. Xiao Tan, a sramana (monk) of Ci Men Temple in the capital, admired Zang Qing's consistent virtue, so he erected a stele for him on the right side of the temple gate, and Fa Lin, a sramana of Yingchuan, wrote the inscription. Shi Fa Xi, whose secular surname was Li, was a native of Xiangyang. He became a monk at the age of seven, and Hao Chanshi served as his tutor. Hao Chanshi's conduct was always gentle and erudite, and he was well-known. Later, he lived in Chan Ding Temple. On the eve of his death, the walls of the room he lived in naturally collapsed outward. Hao Chanshi said, 'The dependent retribution (referring to the living environment) has collapsed, and I am about to pass away.' So he sat upright, closed his eyes, as if he was thinking of something, and passed away peacefully, without any feeling of pain. Fa Xi respectfully served Hao Chanshi, accumulating a long period of time. And Hao Chanshi focused on practicing meditation, rarely using words to teach. But he understood Fa Xi's aptitude through observation and measurement, and believed that Fa Xi's potential was very good, so Fa Xi served Hao Chanshi, exceeding his previous studies, and naturally became respectful. Fa Xi studied and admired Hao Chanshi's virtue, only taking virtue as an aid. Jingzhou
青溪山寺四十餘僧喜為沙彌。親所供奉。晝則炊煮薪蒸。夜便誦習經典。山居無炬。燃柴取明。每夕自課誦通一紙。如是累時。所緣通利。雖學諸經部類。而偏以法華為宗。常假食息中間兼誦一卷。余則專以禪業繫念在前。才有惛心便又溫故。仁壽年內。文帝敕召追入京師住禪定寺。供禮隆異。儉行為先。接撫同倫。謙虛成德。爰有佛牙舍利。帝里所珍。檠以寶臺處之上室。瑰寶溢目非德不知。大眾以喜行解潛通幽微屢降。便以道場相委任其監護。喜遂綱維供養日夕承仰。又以顥師去世。意欲冥被靈爽。愿誦千遍法華。因即不處舊房。但用巡繞寺塔。行坐二儀誓窮本願。數滿八百精厲晨宵。繫心不散覺轉休健。同寺僧者見有白牛駕以寶車入喜房內。追而觀之了無蹤緒。方知幽通之感有遂教門。而卑弱自守營衛在初。諸有疾苦無論客舊。皆周給瞻問親為將療。至於屎尿膿吐皆就而𠲿之。然則患疾之苦。世所同輕。而喜都無污賤。情倍欣懌。以為常業也。致有遠近道俗帶疾相投。皆悅慰其心終其報類。或有外來問疾。併爲病者陳苦。有問其故。喜云。病人纏惱來問致增故耳。武德四年。右僕射蕭瑀。於藍田造寺名津樑。夙奉徽風嘉其弘度。召而居之。時屬運開猶承饑薦。四方慕義相次山門。便減撤衣資用充繼乏。稟歸行務
眾所宗焉。凡有遲疑每為銷釋。並會通旨理暢顯神心。而為行沉密卒難備紀。傳者嘗同遊處。故略而述之。后乃屏退自資。超居眾伍。驪山南阜鄉號盧陵。即九紀之故墟也。北負露臺之嶺。南對赫胥之陵。交澗深林。仙賢是集。即卜而宅之。乃有終焉之志。篤勵子弟誘導山民。福始罪終十盈八九。貞觀初年。夜涉其半。見有焰火數炬從南而來正趣山舍。僧俗驚散。慮是賊徒以事告喜。喜曰。此應無苦。但自修業。及至尋顧不知所由。其居處降靈皆此類也。六年春創染微疾。自知非久。強加醫療終無進服。至十月十二日乃告門人。無常至矣。勿事囂擾。當默然靜慮。津吾去識。勿使異人輒入房也。時時唱告。三界虛妄但是一心。大眾忽聞林北有音樂車振之聲。因以告之。喜曰。世間果報久已舍之。如何更生樂處。終是纏累。乃又入定。須臾聲止。香至充滿。達五更初端坐而卒。春秋六十有一。形色鮮潔如常在定。初平素之日曆巡山險。行見一處幽隱可為棲骸之所。命弟子示之。及其終后寺僧屬其儀貌端峙。不忍行之。鑿山為窟將欲藏瘞。爾夕暴雪忽零有餘一尺。週迴二里蔽于山路。遂開行送。中道降神于弟子曰。吾欲露屍山野給施眾生。如何埋藏違吾本志。雪平荒逕可且停行。眾不從之乃安窟內。經久儼然都無摧腐。宗
【現代漢語翻譯】 現代漢語譯本 眾人尊崇他。凡有遲疑不決的，他總是能幫助解釋清楚。並且融會貫通佛理，暢快地闡明神妙的心性。他的行為深沉而周密，難以完全記載。傳記作者曾與他一同遊歷生活，所以只能簡略地敘述。後來他隱退，獨自修行，超越于眾人之上。驪山南面的山坡，鄉里人稱作盧陵，就是九紀時期的舊址。北面靠著露臺的山嶺，南面對著赫胥的陵墓。交錯的山澗，茂密的森林，仙人和賢士聚集的地方。他占卜后便在此居住，最終有了在此終老的志向。他嚴格地勉勵子弟，誘導山中的百姓，行善的人十成，作惡的人只有一兩成。貞觀初年，一天夜裡，大約在半夜時分，人們看見有幾處火焰從南面而來，逕直朝著山舍而去。僧人和俗人都驚慌四散，擔心是盜賊，便把這件事告訴了喜公（譯者註：指文中的主人公）。喜公說：『這應該沒有什麼禍患，只管自己修行。』等到去尋找檢視時，卻不知道火焰從哪裡來的。他居住的地方降臨神蹟，都是這類事情。 貞觀六年春天，喜公稍微染上疾病，自己知道不久於人世。勉強接受治療，最終也沒有好轉。到了十月十二日，他便告訴門人：『無常就要到來了。不要喧譁吵鬧，應當默默地靜心思考，斷絕我的意識。不要讓外人隨便進入房間。』他時時唱誦告誡：『三界都是虛妄的，只有一心才是真實的。』大眾忽然聽到林子北面有音樂和車馬的聲音。便把這件事告訴了喜公。喜公說：『世間的果報，我早就捨棄了。怎麼還會產生快樂的地方呢？終究是纏縛和拖累。』於是又入定。一會兒，聲音停止了，香氣充滿房間。到了五更時分，他端坐而逝。享年六十一歲。容貌鮮艷潔凈，如同還在禪定之中。起初，喜公平時巡視山中的險要之處，發現一處幽靜隱蔽的地方，可以作為安放遺骸的地方。他命令弟子指出來。等到他去世后，寺里的僧人因為他的儀容端莊肅立，不忍心這樣做。便鑿山為洞，想要埋葬他。當天晚上，突然下起了大雪，積雪有一尺多厚，周圍二里都被山路遮蔽。於是開始出殯送葬。走到半路，喜公降神于弟子說：『我想要把屍體暴露在山野，施捨給眾生。怎麼能埋葬而違揹我的本意呢？雪覆蓋了荒涼的小路，可以暫時停止前行。』眾人不聽從，還是安放在洞內。經過很久，他的遺體依然完好無損，沒有腐爛。眾人敬仰他。
【English Translation】 English version Everyone revered him. Whenever there were doubts, he would always resolve them. Moreover, he would integrate and elucidate the principles of Buddhism, freely revealing the wondrous nature of the mind. His actions were profound and meticulous, difficult to fully record. The biographer once traveled and lived with him, so he can only narrate it briefly. Later, he retreated, cultivating alone, surpassing the masses. The southern slope of Mount Li, known locally as Luling, is the old site of the Jiuji period. It is backed by the ridge of the Dew Terrace to the north and faces the tomb of Hexu to the south. Intersecting streams, dense forests, a gathering place for immortals and sages. He divined and then resided here, eventually having the ambition to end his life here. He strictly encouraged his disciples, guiding the people in the mountains, with eight or nine out of ten being virtuous and only one or two being wicked. In the early years of the Zhenguan era, one night, around midnight, people saw several flames coming from the south, heading straight for the mountain dwelling. Monks and laypeople scattered in panic, fearing they were bandits, and told Master Xi (translator's note: referring to the protagonist in the text) about it. Master Xi said, 'There should be no misfortune in this, just continue your cultivation.' When they went to search and check, they did not know where the flames came from. The miracles that descended upon his residence were all of this kind. In the spring of the sixth year of Zhenguan, Master Xi contracted a minor illness, knowing that he would not live long. He reluctantly accepted treatment, but ultimately did not recover. On the twelfth day of October, he told his disciples, 'Impermanence is coming. Do not make noise or commotion, you should silently contemplate and cut off my consciousness. Do not let outsiders enter the room casually.' He often chanted and warned, 'The three realms are all illusory, only the one mind is real.' The masses suddenly heard music and the sound of carriages from the north of the forest. They told Master Xi about it. Master Xi said, 'I have long abandoned the karmic rewards of the world. How can there still be a place of happiness? It is ultimately entanglement and burden.' Then he entered meditation again. After a while, the sound stopped, and the fragrance filled the room. At the beginning of the fifth watch, he passed away in a seated posture. He was sixty-one years old. His appearance was fresh and clean, as if he were still in meditation. Initially, Master Xi usually patrolled the dangerous places in the mountains, discovering a secluded and hidden place that could be used as a place to lay his remains. He ordered his disciples to point it out. After his death, the monks of the temple, because of his dignified and upright appearance, could not bear to do so. They carved a cave in the mountain, wanting to bury him. That night, it suddenly snowed heavily, with more than a foot of snow, and the mountain roads were blocked for two miles around. So they began the funeral procession. On the way, Master Xi descended upon his disciple, saying, 'I want to expose my corpse in the mountains and fields, giving alms to all beings. How can burying me violate my original intention? The snow covers the desolate path, you can stop moving forward for now.' The crowd did not listen and still placed him in the cave. After a long time, his remains were still intact and without decay. Everyone revered him.
國公親往觀之。神色如在。嘆善而歸。爾後怪無損壞。遂舉其納衣。方見為物所啖。頭項已下枯骨鮮明。詳斯以論。寔本願之所致耳。且喜學年據道。事仰名師。青溪禪眾天下稱最。而親見奉養。故得景行成明日光聲采加以敬慎戒約。聞即依行。計業分功步影而食。時少覺差必虛齋而過。晦望懺洗清心布薩安䘏貧病固是常宜。衣弊食粗誠其恒志。輕清拯濟見美東郊矣。
續高僧傳卷第十九(習禪四) 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十
大唐西明寺沙門釋道宣撰
習禪五 本傳十四 附見五
唐相州寒陵山寺釋道昂傳一(靈智)
唐京師大莊嚴寺釋道哲傳二(道成 靜安)
唐潞州法住寺釋曇榮傳三
唐京師弘法寺釋靜琳傳四
唐京師弘福寺釋慧斌傳五
唐汾州光嚴寺釋志超傳六
唐蔚州五臺寺釋曇韻傳七
唐箕州箕山沙門釋慧思傳八
唐并州玄中寺釋道綽傳九(道撫)
唐密州茂勝寺釋明凈傳十(慧融)
唐益州空慧寺釋慧熙傳十一
唐綿州大施寺釋世瑜傳十二
唐𨳝州攝山棲霞寺釋智聰傳十三
唐蒲州孤介山陷泉寺釋僧徹傳十四
釋道昂。未詳其
【現代漢語翻譯】 現代漢語譯本： 國公親自前去觀看，（道昂）神色如生前一般。讚歎稱善後返回。之後奇怪（道昂的遺體）沒有損壞，於是拿起他的袈裟，才發現是被蟲子啃食過的。頭和脖子以下只剩下清晰的枯骨。詳細地分析這件事，實在是本願所致。而且慶幸（道昂）在學業之年就依據正道，師從名師。青溪禪眾在天下被稱為最好，並且親自受到他們的奉養。所以能夠景行（高尚的德行）成就明日的光明聲采，再加上敬慎戒約，聽到（佛法）就立刻遵照實行，計算（每日的）功業，按照日影來確定吃飯的時間。有時稍微覺得（自己做得）差了，必定要通過齋戒來反省。每月最後一天和十五進行懺悔洗滌心靈，每月兩次的布薩（增長善法的集會）和安撫貧病是經常做的事情。穿破舊的衣服，吃粗糙的食物，確實是他一貫的志向。輕財賑濟的美名，在東郊已經顯現出來了。 《續高僧傳》卷第十九（習禪四） 大正藏第50冊 No. 2060 《續高僧傳》 《續高僧傳》卷第二十 大唐西明寺沙門釋道宣撰 習禪五 本傳十四 附見五 唐相州寒陵山寺釋道昂傳一(靈智) 唐京師大莊嚴寺釋道哲傳二(道成，靜安) 唐潞州法住寺釋曇榮傳三 唐京師弘法寺釋靜琳傳四 唐京師弘福寺釋慧斌傳五 唐汾州光嚴寺釋志超傳六 唐蔚州五臺寺釋曇韻傳七 唐箕州箕山沙門釋慧思傳八 唐并州玄中寺釋道綽傳九(道撫) 唐密州茂勝寺釋明凈傳十(慧融) 唐益州空慧寺釋慧熙傳十一 唐綿州大施寺釋世瑜傳十二 唐𨳝州攝山棲霞寺釋智聰傳十三 唐蒲州孤介山陷泉寺釋僧徹傳十四 釋道昂，未詳細記載他的...
【English Translation】 English version: The Duke personally went to observe him. His expression was as if he were still alive. He sighed in admiration and returned. Afterwards, he was surprised that there was no damage (to Daoang's body). Then he picked up his kasaya (robe), only to find that it had been eaten by insects. Below the head and neck, only clear, skeletal bones remained. Analyzing this in detail, it was truly due to his original vows. Moreover, it is fortunate that in his years of study, he followed the right path and studied under famous teachers. The Chan (Zen) community of Qingxi was known as the best in the world, and he was personally supported by them. Therefore, he was able to achieve 'Jingxing' (noble conduct), resulting in the bright light and reputation of tomorrow, coupled with reverence, caution, and adherence to the precepts. As soon as he heard (the Dharma), he immediately followed it. He calculated his daily tasks and determined the time for meals according to the shadow of the sun. Sometimes, if he felt he had fallen short, he would surely reflect through fasting. Repentance and cleansing of the mind on the last day and fifteenth of each month, the 'Posadha' (gathering to increase good Dharma) twice a month, and comforting the poor and sick were regular practices. Wearing worn-out clothes and eating coarse food were indeed his constant aspirations. His reputation for generously providing relief was already well-known in the eastern suburbs. Continued Biographies of Eminent Monks, Scroll 19 (Practicing Chan 4) Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks Continued Biographies of Eminent Monks, Scroll 20 Composed by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Practicing Chan 5, Original Biographies 14, Supplementary Accounts 5 Biography of Shi Daoang of Hanling Mountain Temple in Xiang Prefecture of the Tang Dynasty 1 (Lingzhi) Biography of Shi Daozhe of Dazhuangyan Temple in the Capital of the Tang Dynasty 2 (Daocheng, Jingan) Biography of Shi Tanrong of Fazhu Temple in Lu Prefecture of the Tang Dynasty 3 Biography of Shi Jinglin of Hongfa Temple in the Capital of the Tang Dynasty 4 Biography of Shi Huibin of Hongfu Temple in the Capital of the Tang Dynasty 5 Biography of Shi Zhichao of Guangyan Temple in Fen Prefecture of the Tang Dynasty 6 Biography of Shi Tanyun of Wutai Temple in Wei Prefecture of the Tang Dynasty 7 Biography of Shramana Shi Huisi of Ji Mountain in Ji Prefecture of the Tang Dynasty 8 Biography of Shi Daochuo of Xuanzhong Temple in Bing Prefecture of the Tang Dynasty 9 (Daofu) Biography of Shi Mingjing of Maosheng Temple in Mi Prefecture of the Tang Dynasty 10 (Huirong) Biography of Shi Huixi of Konghui Temple in Yi Prefecture of the Tang Dynasty 11 Biography of Shi Shiyu of Dashi Temple in Mian Prefecture of the Tang Dynasty 12 Biography of Shi Zhicong of Qixia Temple on She Mountain in Chu Prefecture of the Tang Dynasty 13 Biography of Shi Sengche of Xianquan Temple on Gujie Mountain in Pu Prefecture of the Tang Dynasty 14 Shi Daoang, his details are not known...
氏。魏郡人。履信標宗風神清徹。獨懷異操高尚世表。慧解夙成殆非開悟。初投于靈裕法師而出家焉。裕神識剛簡氣岸雲霄。審量觀能授其明訓。昂飲沐清化愛敬親承。歲積炎涼齋蹤上伍。常于寒陵山寺。陶融初教綱領玄宗。日照高山此焉收屬。講華嚴地論。稽洽博詣才辯天垂。扣問連環思徹恒理。而混斯聲跡撝謙藏用。幽贊之功諒擬前杰。化物余景志結西方。常愿生安養。履接成務故道扇漳河。咸蒙惠澤。后自知命極預告有緣。至八月初當來取別。時未測其言也。期月既臨。一無所患。問齋時至未。景次昆吾。即升高座。身含奇相爐發異香。援引四眾受菩薩戒。詞理切要聽者寒心。於時七眾圍繞餐承遺味。昂舉目高視。及見天眾繽紛絃管繁會。中有清音遠亮。告于眾曰。兜率陀天樂音下迎。昂曰。天道乃生死根本。由來非愿。常祈心凈土。如何此誠不從遂耶。言訖便睹。天樂上騰須臾遠滅。便見西方香花伎樂充塞如團云飛涌而來。旋環頂上舉眾皆見。昂曰。大眾好住。今西方靈相來迎。事須愿往。言訖但見香爐墜手。便於高座端坐而終。卒于報應寺中。春秋六十有九。即貞觀七年八月也。道俗崩慟觀者如山。接捧將殯撿。足下有普光堂等文字生焉。自非道會靈章行符鄰聖者。何能現斯嘉應哉。於斯時也遐邇嗟詠氣結
成陰。坐既加趺掌文仰現。預睹相跡悲慶相臨。還送寒陵之山。鑿窟處之。經春不朽。儼然如初。自昂道素之聲被于東夏。慈潤溫柔德光攸屬。嘗養犬一頭兩耳患聾。每將自逐減食而施。及昂終后便失所在。又登講之夜。時屬陰暗素無燈燭。昂舉掌高示。便發異光朗照堂宇。大眾睹瑞怪所從來。昂曰。此光手中恒有耳。何可怪耶。其棲業隆深幽明感應。誠不可度也。故是道勝高世之人矣。時相州有靈智沙門。亦裕公弟子也機務亮敏著名當世。常為裕之都講。辯唱明衷允愜望情。加以明解經論。每升元席。文義弘遠妙思霜霏難問銳指擅步漳鄴。故使四海望塵俱敦聲教。后便忽覺智涯難極法行須依徒設舟航終須艤棹。即屏絕章疏更修定業。步晷守心懷虛成務。乞食頭陀用清靈爽。垂行物范光德生焉。貞觀八年終於鄴下。春秋七十有五。后諸學行儉約。附其塵者眾焉。
釋道哲。姓唐。齊郡臨邑人。初投潁川明及法師。學十地地持。為同聽者所揖。具戒已后正奉行門。又從魏郡希律師稟承四分。希亦指南一時盱衡五眾。受教博曉將經六載。經重筌宗究其文體。但為戒慧雖通未懷定業。有河內詢禪師。眾推不測匠首當今。嘉哲至誠傾襟為說。一悟真諦霍然大通。禪侶相謝解齊登室。聞京邑道盛。乃步從焉。初至住仁覺寺
。沙門曇遷有知人之譽。敬備師禮從受攝論。研味至理曉悟其文。標擬有方豈惟聲教。遂厭辭人世。潛於終南之駱谷也。山粒難接授受須凈。既闕使人。遂虛腹累宵。欣茲味空有清信士張暉。陪從多年請益供奉。因暫下山忽逢重雪。懸路既擁七日方到。哲以雖對食具為無人授。守死正念。暉披雪至庵。彈指覺悟方從定起。斯寔謹慎資持為此例矣。京師大莊嚴寺以哲素有道聲。延住華館。初從眾意退居小室。一食分衛不受僧利。眾益重之。盩厔縣民。昔以隱居駱谷。得信者多。相率迎請。乃往赴焉。營構禪宇立徒策業。山俗道侶相從屯赴。教以正法訓以律儀。野逸是憑聞諸京輔。忽一旦謂門人曰。無常及矣。大眾難見。冥目既至長恨何言。遂東歸莊嚴。訊問名德。奄然卒于故房。春秋七十二矣。即貞觀九年正月也。葬于京之西郊。長城故人慕仰聲范。遂發冢迎柩還歸盩厔。行道設齋以從火葬。收其餘燼為起塔于城西二里端正樹側龍岸鄉中。列植楊柏行往揖拜。然哲迥發天才學不師古。撰百識觀門十卷智照自體論六卷大乘聞思論等行世。弟子靜安道誠。並承習厥宗。匡務有敘。安掩跡林泉念定存業。誠行感玄解謙穆自修。包括律部講道時接。初住大莊嚴寺。以傳業高今徴入瑤臺匡化于彼。餘波潛被盛績京師。
釋曇
【現代漢語翻譯】 現代漢語譯本：沙門曇遷（Śrāmaṇa Tanqian，意為沙門曇遷）以善於識別人才而聞名。他恭敬地以師禮對待，跟隨學習《攝大乘論》（Śeṣa Mahāyāna Sūtra）。深入研究其中的至理，領悟其文字的含義。他所提出的見解和方法，不僅僅是口頭上的教導。於是厭倦了世俗生活，隱居於終南山的駱谷。山中食物匱乏難以維持，接受供養必須保持清凈。因為缺少侍者，於是空腹多日。他很高興能以空性為食，有一位虔誠的信士張暉，多年跟隨他，請教佛法並提供供養。一次張暉暫時下山，忽然遇到大雪。道路被阻，七天才到達。曇遷即使面對食物，也當作無人供養，堅守正念。張暉冒雪來到庵中，彈指提醒，曇遷才從禪定中起身。這實在是謹慎自持的典範。京城的大莊嚴寺因為曇遷素有盛名，邀請他住在華麗的住所。他最初順從大眾的意願，退居到小房間。每天只接受一份食物的供養，不接受僧眾的利益。大眾更加敬重他。盩厔縣的百姓，過去因為他隱居在駱谷，得到他教誨的人很多，一起迎接他回去。於是曇遷前往盩厔縣，建造禪房，招收弟子，規劃事業。山中的俗人和道友，紛紛前來歸附。他用正法教導他們，用戒律訓誡他們。他的隱逸之名傳遍京城一帶。忽然有一天，曇遷對弟子們說：『無常就要到來了，很難再見到大家了。閉上眼睛之後，長久的遺憾又能說什麼呢？』於是向東返回大莊嚴寺，拜訪有名的德行之人。安詳地在原來的房間去世，享年七十二歲。那是貞觀九年正月。安葬在京城的西郊。長城一帶的老朋友，仰慕他的聲名和風範，於是挖開墳墓，迎接靈柩返回盩厔。舉行法會，設定齋飯，用火葬的方式安葬。收集剩餘的骨灰，在城西二里的端正樹旁，龍岸鄉中建造佛塔。排列種植楊樹和柏樹，人們來往都要行禮拜謁。然而曇遷天資聰穎，學習不拘泥於古法，撰寫了《百識觀門》（Bai Shi Guan Men）十卷、《智照自體論》（Zhi Zhao Zi Ti Lun）六卷、《大乘聞思論》（Da Cheng Wen Si Lun）等著作流傳於世。弟子靜安（Jing An）和道誠（Dao Cheng），都繼承了他的宗派，匡正佛法事業有條不紊。靜安隱居山林，以禪定為事業。道誠以玄妙的理解和謙遜的態度自我修養，包括律部的學習，講經說法時常不斷。最初住在在大莊嚴寺，因為傳授佛法的事業很高尚，現在被徵召進入瑤臺，在那裡匡正教化。他的影響潛移默化地遍及京城，盛大的功績傳遍京師。 釋曇（Shi Tan）
【English Translation】 English version: The Śrāmaṇa Tanqian (沙門曇遷, meaning Śrāmaṇa Tanqian) was renowned for his ability to recognize talent. He respectfully treated his teacher and followed him to study the Śeṣa Mahāyāna Sūtra (攝大乘論). He deeply studied the ultimate principles within and comprehended the meaning of its words. The views and methods he proposed were not merely verbal teachings. Thus, he grew weary of worldly life and secluded himself in the Luo Valley of Mount Zhongnan. Food was scarce in the mountains and difficult to sustain, and accepting offerings required purity. Because he lacked attendants, he often went without food for days. He was pleased to subsist on emptiness. There was a devout layperson named Zhang Hui (張暉) who followed him for many years, seeking teachings and providing offerings. Once, Zhang Hui temporarily descended the mountain and suddenly encountered heavy snow. The roads were blocked, and it took him seven days to arrive. Even when faced with food, Tanqian treated it as if no one had offered it, steadfastly maintaining right mindfulness. Zhang Hui braved the snow to reach the hermitage, and Tanqian only arose from meditation after Zhang Hui snapped his fingers to remind him. This is truly an example of cautious self-discipline. The Great Zhuangyan Temple (大莊嚴寺) in the capital, because Tanqian had a reputation for virtue, invited him to reside in a magnificent dwelling. Initially, he complied with the wishes of the assembly and retreated to a small room. He only accepted one portion of food each day and did not accept the benefits of the monastic community. The assembly respected him even more. The people of Zhouzhi County (盩厔縣), many of whom had received his teachings when he lived in seclusion in Luo Valley, together welcomed him back. Thus, Tanqian went to Zhouzhi County, built a meditation hall, recruited disciples, and planned his work. The common people and Daoist friends in the mountains flocked to him. He taught them the right Dharma and instructed them with the precepts. His reputation for reclusion spread throughout the capital region. Suddenly, one day, Tanqian said to his disciples, 'Impermanence is approaching, and it will be difficult to see you all again. After I close my eyes, what can long-lasting regrets say?' Thus, he returned east to the Great Zhuangyan Temple and visited renowned virtuous individuals. He passed away peacefully in his original room at the age of seventy-two. That was the first month of the ninth year of the Zhenguan era. He was buried in the western suburbs of the capital. Old friends from the Great Wall region, admiring his reputation and demeanor, exhumed his grave and welcomed his coffin back to Zhouzhi. They held a Dharma assembly, set up a vegetarian feast, and cremated him. They collected the remaining ashes and built a pagoda next to a dignified tree in Long'an Township, two miles west of the city. Rows of poplar and cypress trees were planted, and people would bow and pay respects as they passed by. However, Tanqian was naturally intelligent and did not adhere to ancient methods in his studies. He wrote ten volumes of Bai Shi Guan Men (百識觀門, The Gate of Observing the Hundred Consciousnesses), six volumes of Zhi Zhao Zi Ti Lun (智照自體論, Treatise on the Self-Nature of Wisdom Illumination), and Da Cheng Wen Si Lun (大乘聞思論, Treatise on Hearing and Thinking in Mahayana) and other works that circulated in the world. His disciples Jing An (靜安) and Dao Cheng (道誠) both inherited his lineage, and they rectified the work of the Dharma in an orderly manner. Jing An lived in seclusion in the mountains and forests, taking meditation as his work. Dao Cheng cultivated himself with profound understanding and humility, including the study of the Vinaya, and constantly lectured on the Dharma. He initially resided at the Great Zhuangyan Temple, and because his work of transmitting the Dharma was highly regarded, he was now summoned to Yaotai to rectify and transform the teachings there. His influence subtly spread throughout the capital, and his great achievements were known throughout the capital. Shi Tan (釋曇)
榮。俗姓張氏。定州九門人。源南鄧而分派。因封而居高陽焉。年十九時為書生。刻意玄理。寄心無地。因靈裕法師講華嚴經。試往聽之。便悟宏范略其詮致。乃投裕焉裕神厲氣清。觀榮勤攝遂即度之。及受具后專業律宗經餘六載。崇履禁科滌暢開結。乃更循講肆備聞異部。偏行大業故以地持為學先。屬周廢二教。韜形俗壤。雖外同其塵。而內服道味。及隋再弘佛教。不務公名。隨緣通化曾無執著。年登四十務道西遊。行至上黨潞城黎城諸山。依巖結宇即永潛遁既懿德是充緇素歸仰。便開拓柴障廣樹禪坊。四遠聞風一期翕至。榮形解雄邃稱病設方。諸有餐飲咸歆至澤。禮供日隆投告填委。以隋末凌亂人百從軍。預踐兵饑希全戒德。榮欲澄汰先染要假明猷。事在護持躬當法主。每年春夏立方等般舟。秋冬各興坐禪唸誦。僧尼別院故處有四焉。致使五眾煙隨百供鱗集。日增慶泰歡躍成諠。自晉魏韓趙周鄭等邦。釋種更新其戒者。榮寔其功矣。嘗往韓州鄉縣延聖寺。立懺悔法。刺史風同仁。素奉釋門家傳供養。送舍利三粒遺行道眾。榮年垂八十。親率道俗三千人。步出野迎路。由二十餘里。儐從之盛譽滿當時。既達寺中。乃告眾曰。舍利之德挺變無方。若累業有銷請祈可遂。乃人人前別置水缽。加以香爐通夜苦求。至明缽內
【現代漢語翻譯】 現代漢語譯本： 釋榮，俗姓張，是定州九門人。其家族從源南鄧分出，因受封而居住在高陽。十九歲時，他還是個書生，專心研究玄理，但心中沒有歸宿。後來，他去聽靈裕法師講解《華嚴經》，立刻領悟了其中精妙的要義。於是，他投奔靈裕法師門下。靈裕法師精神飽滿，氣質清逸，觀察到釋榮勤奮好學，就為他剃度。受具足戒后，他專心研究律宗經典六年多，崇尚履行戒律，通曉開戒和結戒的規定。之後，他又廣泛學習各家學說，尤其注重研習《地持論》。 正逢北周廢除佛教，釋榮便隱匿於民間。雖然外表與世俗之人相同，但內心卻堅守佛法。隋朝恢復佛教后，他不追求名利，隨緣教化，從不執著。四十歲時，他立志西行求道，到達上黨潞城、黎城等地的山中，依山而建住所，從此隱居。由於他德行高尚，僧俗都敬仰他，於是他開墾荒地，廣建禪院。四方之人聞風而至，一時聚集。釋榮以生病為由，很少露面，但凡有人需要飲食，他都慷慨施捨。禮拜供養的人日益增多，請求幫助的人也絡繹不絕。 隋朝末年，天下大亂，百姓紛紛從軍，戰亂和饑荒使人們難以保全戒行。釋榮想要澄清世風，首先要依靠英明的策略。他以護持佛法為己任，親自擔任法主。每年春夏兩季，他都設立方等般舟道場，秋冬兩季則組織坐禪唸誦。僧尼各有獨立的院落，共有四處。因此，五眾弟子云集，供養的物品也日益增多，慶賀的場面熱鬧非凡。自晉、魏、韓、趙、周、鄭等地的僧人，重新受戒的，都是釋榮的功勞。 他曾前往韓州鄉縣的延聖寺，設立懺悔法會。刺史風同仁，一向信奉佛教，世代供養佛法。他送來三顆舍利，贈送給參加法會的僧眾。釋榮年近八十，親自率領僧俗三千人，步行二十多里到郊外迎接舍利。迎接的盛況，當時傳為美談。到達寺中后，釋榮對眾人說：『舍利的功德，變化莫測。如果大家有業障需要消除，請虔誠祈求。』於是，每個人面前都放一個水缽，加上香爐，通宵苦求。到天亮時，缽內……
【English Translation】 English version: Shi Rong (釋榮), whose secular surname was Zhang (張), was a native of Jiumen (九門) in Dingzhou (定州). His family branched out from Yuannan Deng (源南鄧) and settled in Gaoyang (高陽) due to enfeoffment. At the age of nineteen, he was a scholar, dedicated to the study of profound principles, but his heart had no place to rest. Later, he went to listen to Dharma Master Lingyu (靈裕法師) explain the Avatamsaka Sutra (華嚴經), and immediately understood its profound essence. Therefore, he joined Dharma Master Lingyu's order. Dharma Master Lingyu, full of spirit and clear in temperament, observed that Shi Rong was diligent and eager to learn, so he tonsured him. After receiving the full precepts, he specialized in the Vinaya (律宗) classics for more than six years, upholding the precepts and understanding the rules of opening and closing them. After that, he extensively studied various schools of thought, especially focusing on the study of the Yogacarabhumi-sastra (地持論). It was during the time when the Northern Zhou dynasty abolished Buddhism, so Shi Rong concealed himself among the people. Although outwardly he was the same as ordinary people, inwardly he adhered to the Dharma. After the Sui dynasty restored Buddhism, he did not pursue fame and fortune, but taught according to circumstances, never being attached. At the age of forty, he aspired to seek the Dharma in the west, arriving at the mountains of Lucheng (潞城) and Licheng (黎城) in Shangdang (上黨), where he built dwellings against the mountains and lived in seclusion. Because of his noble character, both monks and laypeople admired him, so he reclaimed wasteland and built many Zen monasteries. People from all directions came upon hearing of him, gathering together at one time. Shi Rong rarely appeared, claiming illness, but he generously provided food and drink to anyone who needed it. The number of people who made offerings and requested help increased day by day. At the end of the Sui dynasty, the world was in chaos, and people joined the army one after another. War and famine made it difficult for people to maintain their precepts. Shi Rong wanted to purify the world, first relying on wise strategies. He took it upon himself to protect the Dharma, personally serving as the Dharma master. Every spring and summer, he established the Fangdeng Banzhou (方等般舟) practice center, and in autumn and winter, he organized seated meditation and recitation. Monks and nuns each had independent courtyards, with a total of four places. Therefore, the fivefold assembly (五眾) gathered, and the offerings increased day by day, and the celebratory scenes were very lively. From the monks of Jin (晉), Wei (魏), Han (韓), Zhao (趙), Zhou (周), Zheng (鄭) and other states, those who renewed their precepts, Shi Rong was truly responsible for their merit. He once went to Yansheng Temple (延聖寺) in Han Prefecture (韓州) to establish a repentance ceremony. The prefect Feng Tongren (風同仁), who had always believed in Buddhism and whose family had made offerings to the Dharma for generations, sent three sariras (舍利), which were given to the monks participating in the ceremony. Shi Rong, nearly eighty years old, personally led three thousand monks and laypeople, walking more than twenty miles to the suburbs to welcome the sariras. The grand occasion of the welcoming was praised at the time. After arriving at the temple, Shi Rong said to the crowd: 'The merit of the sariras is immeasurable. If everyone has karmic obstacles that need to be eliminated, please pray sincerely.' Therefore, everyone placed a water bowl in front of them, added an incense burner, and prayed earnestly all night. By dawn, inside the bowl...
總獲舍利四百餘粒。聲名達于鄉邑。縣令懼其聚眾有墜條章。怖停其事。當夕怪獸鳴其廳宇。官民竟夜不安。明旦陳悔方從榮法。斯德被聖凡。皆此之例。武德九年夏。于潞城交漳村立法行道。所住堂舍忽自崩壞。龕像舍利宛然挺出。布在庭中一無所損。又貞觀七年。清信士常凝保等。請榮于州治法住寺。行方等悔法。至七月十四日。有本寺沙門僧定者。戒行精固。于道場內見大光明。五色間起從上而下。中有七佛相好非常。語僧定云。我是毗婆尸如來無所著至真等正覺。以汝罪銷故來為證。然非本師不與授記。如是六佛皆同此詞。最後一佛云。我是汝本師釋迦牟尼也。為汝罪銷故來授記。曇榮是汝滅罪良緣。于賢劫中名普寧佛。汝身器清凈。后當作佛。名為普明。若斯之應現感靈祥。信難圖矣。后臥疾于床。眼中流淚。弟子圓宗。曰和上生來念慧必無。不意何事悲泣。答曰。吾死將逼。恨更不得為諸七眾洗濯罪累耳。宗曰。何必至此。答曰。吾縱不死。亦是無用。自佛法再興已來。未省一度。不聽說戒。今既病困說欲斯必死矣。以貞觀十三年十二月終於法住寺。春秋八十有五。旋殯於野外。後門徒出其遺骨葬于寺南。建塔表之。自榮履歷重難而崇尚釋風。形器瑰偉過於八尺。詞吐溫贍風格遒遠。年登不惑斷粒練形。
【現代漢語翻譯】 現代漢語譯本 總共獲得了四百多粒舍利（佛陀或高僧火化后的遺物）。他的聲名傳遍了鄉里。縣令害怕他聚眾會擾亂治安，於是阻止了他的活動。當晚，奇怪的野獸在他的官署里鳴叫，官吏百姓整夜不得安寧。第二天早上，縣令後悔了，才允許曇榮繼續弘揚佛法。這種恩德普及聖凡的事例，都是這樣的。武德九年夏天，曇榮在潞城交漳村立法修行。他所居住的堂舍忽然自己崩塌，佛龕、佛像和舍利卻完好無損地顯露出來，擺放在庭院中，沒有受到任何損壞。貞觀七年，清信士常凝保等人，請求曇榮在州府所在的法住寺，修行方等懺悔法。到了七月十四日，寺里有一位名叫僧定的沙門（出家人），戒律精嚴。他在道場內看見大光明，五種顏色交錯升起，從上而下。光明中有七尊佛，相貌莊嚴殊勝。其中一尊佛對僧定說：『我是毗婆尸如來（Vipashyin，過去七佛之一），無所著至真等正覺（稱號）。因為你的罪業消除了，所以我來為你作證。然而，如果不是你的本師，我是不會為你授記的。』像這樣，六尊佛都說了同樣的話。最後一尊佛說：『我是你的本師釋迦牟尼（Sakyamuni）佛。因為你的罪業消除了，所以我來為你授記。曇榮是為你消除罪業的良好因緣。你在賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）中名為普寧佛。你的身體清凈，將來會成佛，名為普明。』像這樣的應驗感應和靈異祥瑞，實在難以測度。後來，曇榮臥病在床，眼中流淚。弟子圓宗問：『和尚您生來智慧超群，必定沒有什麼煩惱，不知為何如此悲傷哭泣？』曇榮回答說：『我死期將近，遺憾的是不能再為各位七眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷和式叉摩那）洗滌罪業了。』圓宗說：『何必一定要這樣呢？』曇榮回答說：『我即使不死，也是無用了。自從佛法再次興盛以來，我沒有一次不親自聽說戒律。現在我既然病困，說戒律的事恐怕必定要死了。』在貞觀十三年十二月，曇榮在法住寺圓寂，享年八十五歲。隨後將他的遺體安葬在野外。後來，他的門徒取出他的遺骨，安葬在寺廟南面，並建造佛塔來紀念他。曇榮一生經歷了很多艱難，卻仍然崇尚佛法。他的體貌魁梧，身高超過八尺。他的言辭溫和流暢，風格遒勁深遠。他年過四十，就開始斷絕穀物，修煉形體。
【English Translation】 English version He obtained over four hundred relics (śarīra, remains of Buddha or eminent monks after cremation). His reputation spread throughout the villages. The county magistrate, fearing that he would gather crowds and disrupt order, stopped his activities. That evening, strange beasts cried out in his government office, causing unrest among officials and people all night. The next morning, the magistrate repented and allowed Tanrong to continue propagating the Dharma. Such examples of his virtue benefiting both the holy and the ordinary are numerous. In the summer of the ninth year of the Wude era, Tanrong established the Dharma and practiced the Way in Jiaozhang Village, Lucheng. The hall where he resided suddenly collapsed, but the shrine, images, and relics miraculously emerged unscathed, arranged in the courtyard without any damage. Furthermore, in the seventh year of the Zhenguan era, the devout laymen Chang Ningbao and others requested Tanrong to practice the Fangdeng Repentance Dharma at the Fazhu Temple in the state capital. On the fourteenth day of the seventh month, a śrāmaṇa (novice monk) named Sengding, who was strict in observing the precepts, saw a great light within the Dharma assembly. Five colors arose intermingled, descending from above. Within the light were seven Buddhas, with extraordinary and auspicious appearances. One of the Buddhas said to Sengding, 'I am Vipashyin Tathagata (Vipashyin, one of the past seven Buddhas), Arhat, Samyak-saṃbuddha (titles). Because your sins have been eradicated, I have come to bear witness. However, if it were not for your original teacher, I would not bestow a prediction upon you.' Like this, all six Buddhas spoke the same words. The last Buddha said, 'I am your original teacher, Shakyamuni Buddha (Sakyamuni). Because your sins have been eradicated, I have come to bestow a prediction upon you. Tanrong is a good karmic condition for you to eliminate sins. In the Bhadrakalpa (auspicious eon), you will be named Puning Buddha. Your body is pure, and you will become a Buddha in the future, named Puming.' Such responses, miraculous signs, and auspicious omens are truly difficult to fathom. Later, Tanrong fell ill in bed, and tears flowed from his eyes. His disciple Yuanzong said, 'Venerable Master, you have always been wise and insightful, surely you have no worries. Why are you so sad and weeping?' Tanrong replied, 'My death is approaching, and I regret that I can no longer wash away the sins of the seven assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, śrāmaṇerikās, upāsakas, upāsikās, and śikṣamāṇās).' Yuanzong said, 'Why must it be so?' Tanrong replied, 'Even if I do not die, I am useless. Since the revival of the Buddha Dharma, I have never failed to personally hear and teach the precepts. Now that I am sick and weak, the matter of teaching the precepts will surely lead to my death.' In the twelfth month of the thirteenth year of the Zhenguan era, Tanrong passed away at Fazhu Temple, at the age of eighty-five. His remains were then buried in the wilderness. Later, his disciples retrieved his bones and buried them south of the temple, erecting a pagoda to commemorate him. Throughout his life, Tanrong endured many hardships but still revered the Buddhist Dharma. His physical appearance was imposing, standing over eight feet tall. His words were gentle and eloquent, and his style was vigorous and profound. After the age of forty, he began to abstain from grains and cultivate his body.
常餌守中用省煩累。而奉教結凈希見斯人。日到僧廚問其監膳。必有事染親看翻穢。並使食具清凈方始還房。自覿名德罕聞斯類。又于寺內諸房多結凈地。用擬四藥溫煮之所故預沾門序散在諸方。咸承風素免諸宿觸。又每歲懺法必具兩儀。二篇已下依律清之。先使持衣說凈終形立誓然後羯磨隨治成人。初聚正罪雅依大乘。仍令心用理事無著有空身口威儀歸承律撿。故自從訓勖奉法無虧。皆終諸命報。余因訪道藝行達潞城。奉謁清儀具知明略。故不敢墜其芳緒云。
釋靜琳。俗姓張氏。本族南陽。后居京兆之華原焉。幼齡背世清附緇門。初誕之日有外國道人曰。此兒當貴。若出家者大弘佛法。七歲投僧出家。役以田疇無乖道訓。不果本望。深惟非法也。自顧而言曰。此而未舍。與俗何殊。更從一師服膺正化。遭周滅法且附俗緣。年在弱冠希期無怠。會隋氏啟運。即投曇猛法師。乃以二事相攝經於五年。猶事沙彌未敢受具。慶蒙開法欲廣見聞。辭其本師南遊樊鄧。便於彼部奉進大戒。既爰初受法未曉清規。遠赴青齊聽於律禁。后發前至為諸聽先。又于覺法師所聽受十地。回趾鄴都。炬法師所採聽華嚴楞伽思益。皆通貫精理妙思英拔。舊傳新解往往程器。時即推令敷化。講散幽旨並驚所未聞。而胸臆所憶猶謂不足。展
【現代漢語翻譯】 現代漢語譯本： 他經常保持內心平靜，減少俗事的煩擾和牽累，一心奉行佛教的教導，渴望見到像他這樣品德高尚的人。他每天都去僧人的廚房，詢問負責膳食的人，如果有什麼不乾淨的東西，一定親自檢視並清理乾淨，確保所有的餐具都乾淨了才回自己的房間。像他這樣注重細節和品德的人真是少見。此外，他在寺廟內的各個房間都設定了凈地，用來準備和熬製四種藥物。因此，即使是門前的走廊和寺廟的各個角落，都因為他的行為而避免了不潔之物的侵擾。而且，每年舉行懺悔儀式時，他都會準備好所有的儀式用品。對於犯了兩種罪過以下的人，他會按照戒律進行處理。首先，他會讓他們拿著袈裟，發誓懺悔，然後進行羯磨（一種宗教儀式），幫助他們改過自新。對於初犯重罪的人，他會按照大乘佛教的教義進行處理，讓他們在思想上放下對事物的執著，明白萬物皆空的道理，並通過身口意三方面的行為來遵守戒律。因此，自從他接受教誨以來，一直奉行佛法，沒有絲毫懈怠，直到生命的盡頭。後來，他爲了訪求佛法，來到了潞城，拜見了清儀法師，瞭解了他的才華和智慧，所以不敢埋沒他的美德。
釋靜琳（Shi Jinglin），俗姓張，原籍南陽，后居住在京兆的華原。從小就厭倦世俗，一心向佛。他出生的時候，有一個外國的道人說：『這個孩子將來一定會顯貴，如果出家的話，一定會弘揚佛法。』他七歲的時候就出家當了和尚，雖然被安排做農活，但他並沒有違背佛法的教導。但是，他覺得這並不是他想要的，他反思說：『如果這樣還不捨棄世俗，那和普通人有什麼區別呢？』於是，他跟隨另一位師父學習正統的佛法。在北周滅佛的時候，他暫時還俗。成年後，他依然沒有懈怠。隋朝建立后，他立刻投奔曇猛（Tan Meng）法師，跟隨他學習了五年，但仍然只是沙彌，不敢接受具足戒。後來，他聽說要舉行開法儀式，爲了增長見聞，就辭別了師父，南遊樊鄧，並在那裡受了具足戒。因為剛受戒，還不熟悉戒律，所以他遠赴青齊，聽聞戒律。他總是先到，成為聽講者中的先鋒。他還曾在覺（Jue）法師那裡聽受了《十地經》。之後，他回到鄴都，在炬（Ju）法師那裡聽受了《華嚴經》、《楞伽經》、《思益經》，都通曉了其中的精髓，他的思想非常敏銳。他經常對舊的解釋提出新的見解，人們都稱讚他的才能。當時，人們就推舉他來弘揚佛法，他所講解的深奧道理，讓人們感到震驚。但他仍然覺得自己的知識不夠，於是繼續學習。
【English Translation】 English version: He constantly nourished his inner peace, reducing the troubles and burdens of worldly affairs. He wholeheartedly adhered to the teachings of Buddhism, longing to see someone of such high moral character. Every day, he would go to the monks' kitchen, inquiring of the person in charge of the meals. If there was anything unclean, he would personally inspect and clean it, ensuring that all the utensils were clean before returning to his room. Such attention to detail and virtue was rarely seen. Furthermore, he established pure lands in various rooms within the temple, intended for preparing and decocting the four medicines. Therefore, even the corridors in front of the doors and the various corners of the temple were free from the intrusion of unclean things due to his actions. Moreover, every year when holding repentance ceremonies, he would prepare all the necessary ritual items. For those who had committed offenses of two types or less, he would handle them according to the precepts. First, he would have them hold the kasaya (monk's robe), vow repentance, and then perform the karma (a religious ritual) to help them reform. For those who had initially committed serious offenses, he would handle them according to the teachings of Mahayana Buddhism, allowing them to let go of their attachment to things in their minds, understand the principle that all things are empty, and abide by the precepts through their actions of body, speech, and mind. Therefore, since he received the teachings, he had been practicing the Dharma without the slightest懈怠 (xie dai, negligence), until the end of his life. Later, in order to seek the Dharma, he came to Lucheng, visited Dharma Master Qingyi, and learned of his talent and wisdom, so he did not dare to bury his virtues.
釋靜琳 (Shi Jinglin), whose secular surname was Zhang, originally from Nanyang, later resided in Huayuan of Jingzhao. From a young age, he was tired of the world and devoted himself to Buddhism. On the day of his birth, a foreign Taoist said: 'This child will surely be noble in the future. If he becomes a monk, he will greatly promote Buddhism.' He became a monk at the age of seven. Although he was arranged to do farm work, he did not violate the teachings of Buddhism. However, he felt that this was not what he wanted. He reflected and said: 'If I still do not abandon the secular world, what is the difference between me and ordinary people?' Therefore, he followed another master to study orthodox Buddhism. During the persecution of Buddhism by the Northern Zhou Dynasty, he temporarily returned to secular life. After adulthood, he still did not slacken. After the establishment of the Sui Dynasty, he immediately joined Dharma Master 曇猛 (Tan Meng), and studied with him for five years, but he was still just a novice monk and did not dare to receive the full precepts. Later, he heard that an opening Dharma ceremony was to be held. In order to increase his knowledge, he bid farewell to his master and traveled south to Fandeng, where he received the full precepts. Because he had just received the precepts and was not familiar with the precepts, he traveled far to Qingqi to hear the precepts. He always arrived first, becoming a pioneer among the listeners. He also listened to the 十地經 (Shi Di Jing, Ten Stages Sutra) at Dharma Master 覺 (Jue)'s place. Later, he returned to Yedu and listened to the 華嚴經 (Hua Yan Jing, Avatamsaka Sutra), 楞伽經 (Leng Qie Jing, Lankavatara Sutra), and 思益經 (Si Yi Jing, Vimalakirti Sutra) at Dharma Master 炬 (Ju)'s place, all of which he understood the essence of. His thoughts were very sharp. He often put forward new insights on the old interpretations, and people praised his talent. At that time, people recommended him to promote Buddhism. The profound principles he explained shocked people. But he still felt that his knowledge was not enough, so he continued to study.
轉周聽博遍東川。蓄解尋師又至蒲晉。有沙門道遜道順者。聲名大德也。留講十地經于涼燠。雖復聽徒欣泰。而志逾煩梗。下坐處房撫膺審曰。法本治病。而今慢法更增。且道貴虛通。而今耽著彌固。此不可也。即舍講業專習禪門。初學不凈念處等法。又嫌其瑣小煩稽人慮。乃學大乘諸無得觀。離念唯識彌所開宗。每習一解陶練十年。精其昔知更新后習。而弊食粗衣。情慾斯絕。后入白鹿山。山糧罕繼。便試以卻粒之法。孤放窮巖又經累載。山中業定昏睡惑心。乃臨峭絕懸崖下望千仞。旁生一樹才得勝人。以草藉之加坐其上。于中繫念動逾宵日。怖死既重專深弘觀。后聞泰岳特多靈異。便往尋之。既達彼山。夜見火炬周環高曜峯巖。即事追求累日方至。乃見五六尼眾匡坐論道。琳初通訊問。共議唯識等理。未盡言間忽然不見。惆悵久悟法誠爾也。后入關中遇曇遷禪師講開攝論。一聞如舊慧不新聞。仁壽四年。下敕送舍利于華原石門山之神德寺。琳即於此住。居靜課業。行解之盛名布京師。大業三年。有沙門還原等。延請帝城。在明輪妙象諸寺。講揚攝論識者歸焉。尋即降敕召入道場。既達東都禪門更擁。齊王[日東]情深理定。每就咨款請至本第從奉歸戒。鴻臚蘇[蒠-心+(冗-幾+(止(ㄇ/又)))]。學
高前古。舉朝冠蓋。稟宗師訓為舟為梁。高陽道雄道體。趙郡道獻明則等。並釋門威鳳。智海明珠。咸承理味酌以華實。襄陽洪哲。德高楚望風力俊駭。聞琳聲穆時彥。故來相架。乃致問云。懷道者多。專意何業。琳見其詞骨難競。聊以事徴告云。山谷高深意定何在。哲云。山高谷深由來自爾。琳曰。若如來言。余處取土填谷齊山為定高不。哲悟此一言致詞嘆伏。由是秀穎附津。稽疑重沓。故令譽風宣彌繁賞。會琳以象教東漸法網雖嚴至於僧儀正度猶未光闡。欲遍游閻浮備殫靈蹟。以十三年內具表聞帝。當蒙恩詔令使巡方。並給使人傳國書信。行達襄土方趣海南。屬寇賊交侵中國背叛。途路梗澀還返南陽。義寧二年。被召入京。住大總持如常弘演。光陰既積學者成林。武德三年。正平公李安遠。奏造弘法。素奉崇信。別令召之。琳立意離緣攝慮資道。會隋末壅閉唐運開弘。皁白歸依光隆是慶。乃削繁就簡。惟敷中論為宗。余則維摩起信。權機屢展。夜則勖以念慧每事徴研。並使解出自心不從他授。玄琬律師道王關河躬承令則。自余法侶歲獻奇倫。任城王及太妃楚國太妃安平公主等。皇家帝葉請戒第宅。隆禮頻繁。國子祭酒蕭璟。工部尚書張亮。詹事杜正倫。司農李道裕等。並誓為弟子。備諸法物恒令服御。久以徒侶義
學爰缺律宗。乃躬請智首律師敷弘四分。一舉十遍身令眾先。故使教法住持京輦稱最。乃至沙彌凈人咸明律相誠其功矣。忽以貞觀十四年秋初染疾。至十月二十六日平旦疾甚。有沙門法常者。盛名帝宇。素與周旋。故來執別。琳曰。不戀此生未貪來報。緣集則有。緣散則無。而神氣澄湛由來不亂。曾病。有問疾者。答云。以己之疾愍于彼疾。因而流淚。想諸苦趣故也。便總集僧眾並諸門人告曰。生死道長有心日促。各宜自敬無累爾神。即右脅而臥。尋卒于本寺。春秋七十有六。余處通冷惟頂極熱。迄于焚日方始神散。而形色鮮軟特異常比。送於終南至相寺燒。惟舌獨存。再取燒之逾更明凈。斯即正言法之力矣。弟子等四十餘人。奉跪慈顏無由欽仰。百日之內通告有緣共轉大乘。總四萬余卷。並造千粒舍利木塔舉高五丈雕飾之美晃發中天。廣佈檀那用酬靈澤。初琳居世。化以實錄著名。每述至理玄凝。無不垂泣嘆奉。言無非涉事不徒行。有通事舍人李好德者。曾於雒邑受業于琳。后歷官天門。弊于俗務逃流山藪。使弟子度之。若準正敕罪當大辟。後有嫉于德者。罔以極刑。及下獄徴琳。初無拒諱。監獄者深知情量。取拔無由。事從慮過釋然放免。識者以實語天梯至死知量是莫加焉。自爰初問法。無憚夷險。衣服壞則以紙
【現代漢語翻譯】 學爰（Xue Yuan）跟隨缺律宗（Que Lu Zong）。於是親自恭請智首律師（Zhi Shou lü shi）宣講弘揚四分律（Si Fen lü）。每次講授十遍，以身作則。因此使得律宗教法在京城一帶得以住持，堪稱第一。甚至沙彌（Shami，小乘佛教出家男子）和凈人（Jing Ren，在家修行者）都精通律相，這實在是他的功勞。忽然在貞觀十四年秋天開始生病，到十月二十六日黎明時病情加重。有一位名叫法常（Fa Chang）的沙門，在京城享有盛名，平時與他交往密切，所以前來告別。琳（Lin）說：『我不留戀此生，也不貪求來世的福報。因緣聚合則生，因緣離散則滅。』他的神氣清澈平靜，從來沒有紊亂過。曾經生病時，有人來探望，他回答說：『我因為自己的疾病而憐憫他人的疾病。』因此流下眼淚，是想到各種痛苦的境況。於是召集僧眾和所有門人告誡說：『生死之路漫長，有生之日短暫。各自應該自重自愛，不要拖累自己的神識。』說完就右脅而臥，不久在本寺圓寂。享年七十六歲。其他地方都已冷卻，只有頭頂還很熱。直到火化那天，神識才散去。而他的形體顏色鮮艷柔軟，特別不同於常人。送到終南山至相寺（Zhi Xiang Si）火化。只有舌頭獨自留下。再次焚燒，舌頭更加明亮潔凈。這就是正言法（Zheng Yan Fa）的力量啊。弟子等四十餘人，跪拜著慈祥的遺容，無法再瞻仰。在一百天之內，通告有緣之人共同轉讀大乘經典，總共四萬多卷。並建造了一座千粒舍利木塔，高五丈，雕飾精美，光彩照耀天空。廣泛佈施，用以報答他的靈澤。當初琳（Lin）在世時，以真實的記錄而聞名。每次講述至理玄妙之處，無不流淚歎服。言語沒有不涉及實際的，行為沒有徒勞的。有一位通事舍人（Tong Shi She Ren）名叫李好德（Li Hao De），曾經在洛陽跟隨琳（Lin）學習。後來歷任天門（Tian Men）的官職。厭倦了世俗事務，逃到山林隱居。派弟子去度化他，如果按照當時的敕令，罪當處死。後來有人嫉妒李好德（Li Hao De）的德行，用極刑陷害他。等到下獄徵召琳（Lin）時，琳（Lin）最初沒有拒絕隱瞞。監獄的人深知其中的情由，無法找到把柄。事情經過審慮后，被釋放免罪。有見識的人認為，說實話是通往天堂的階梯，到死都能知量，沒有比這更好的了。自從爰（Yuan）最初問法，不畏懼艱難險阻。衣服破了就用紙 補之。或有檀越施好衣藥。輒分惠貧乏。未嘗畜積。故終歿之後。無有餘財。唯繩床瓦缽而已。琳（Lin）律師以貞觀十九年歲次丁酉。終於相寺。其年八月葬于樊川高原。弟子等刊石頌德云爾。
【English Translation】 Xue Yuan followed the Que Lu School (Que Lu Zong, a Vinaya school). Thereupon, he personally invited Lawyer Zhi Shou (Zhi Shou lü shi) to expound and propagate the Si Fen Lü (Si Fen lü, the Four-Part Vinaya). He lectured ten times each time, setting an example for the assembly. Therefore, the Vinaya teachings were upheld in the capital area, and he was considered the best. Even the Shamis (Shami, novice monks) and Jing Rens (Jing Ren, lay practitioners) were well-versed in the Vinaya, which was truly his merit. Suddenly, in the autumn of the fourteenth year of the Zhenguan era, he fell ill. By the dawn of the twenty-sixth day of October, his condition worsened. A Shami named Fa Chang (Fa Chang), who enjoyed great fame in the capital and had close relations with him, came to bid farewell. Lin (Lin) said, 'I am not attached to this life, nor do I crave rewards in the next. When conditions gather, there is existence; when conditions disperse, there is cessation.' His spirit was clear and calm, never disturbed. Once, when he was ill, someone came to visit him, and he replied, 'I pity the illnesses of others because of my own illness.' Therefore, he shed tears, thinking of all the suffering realms. Then, he summoned the Sangha and all his disciples and admonished them, 'The path of Samsara is long, and the days of life are short. Each of you should respect and cherish yourselves, and do not burden your own consciousness.' After saying this, he lay down on his right side and soon passed away at the temple. He was seventy-six years old. Other parts of his body had cooled, but only the crown of his head remained very hot. It was not until the day of cremation that his consciousness dispersed. His form and color were fresh and soft, exceptionally different from ordinary people. He was sent to Zhi Xiang Temple (Zhi Xiang Si) in Zhongnan Mountain for cremation. Only his tongue remained. When it was burned again, it became even brighter and purer. This is the power of Zheng Yan Fa (Zheng Yan Fa, Right Speech Dharma). More than forty disciples, kneeling before his compassionate countenance, could no longer look up to him. Within a hundred days, they announced to those with affinity to jointly recite the Mahayana scriptures, totaling more than forty thousand volumes. They also built a wooden stupa with a thousand relics, five zhang (丈, a unit of length) high, with exquisite carvings, its radiance illuminating the sky. They made extensive offerings to repay his spiritual grace. When Lin (Lin) was alive, he was known for his truthful records. Whenever he spoke of profound truths, he would invariably shed tears and admire them. His words always involved practical matters, and his actions were never in vain. There was a Tong Shi She Ren (Tong Shi She Ren, an official title) named Li Hao De (Li Hao De), who had studied with Lin (Lin) in Luoyang. Later, he held official positions in Tian Men (Tian Men). Weary of worldly affairs, he fled to the mountains to live in seclusion. Lin (Lin) sent his disciples to convert him. According to the imperial edict at the time, the crime was punishable by death. Later, someone jealous of Li Hao De's (Li Hao De) virtue framed him with extreme punishment. When Lin (Lin) was summoned to prison, he initially did not refuse or conceal anything. The prison officials knew the truth and could not find any grounds to incriminate him. After deliberation, he was released and acquitted. Those with insight believed that speaking the truth is the ladder to heaven, and knowing one's limits until death is the best thing. Since Yuan (Yuan) first asked about the Dharma, he was not afraid of difficulties and dangers. When his clothes were torn, he would patch them with paper. If there were benefactors who offered good clothes and medicine, he would always share them with the poor and needy. He never accumulated anything. Therefore, after his death, there was no remaining wealth, only a rope bed and a clay bowl. Lawyer Lin (Lin) passed away at Xiang Temple in the year Ding You, the nineteenth year of the Zhenguan era. In August of that year, he was buried on the Gaoyuan Plateau in Fanchuan. His disciples carved a stone to praise his virtues.
補之。牀蓆暖則坐于簣上節之。又節量力強羸。名利不緣。語默沉靜。修攝威儀。有異名稱。涕涶莫顯于口鼻。飲食未言於美惡。敬慎之極夫又何加。兼以行位難測。蚤虱不歷于身縱輒投者尋便走散。斯負既抵。故所報類希焉。嘗居山谷須粒有待患繁。乃合守中丸一劑。可有斗許。得支一週。琳服延之乃經三載。便利之際收洗重服。故能業定堅明專注難拔。時值儉歲緣村投告。隨得隨施安樂貧苦。嘗在講會。俗士三人謀害一怨。兩人往殺。其一中悔從琳受戒。歲紀經久並從物故。而受戒者忽死心暖。后從醒寤備見昔怨及同謀者論告殺事。其受戒人稱枉不伏。引琳為證。王即召追。證便有告。琳生他方金粟世界。王既感證。因放此人。又琳一生所至伽藍撝謙自牧。逮至名高福重䞋錫日增。並委侍人口無再問。及后為福方恨無財。出以示之。琳曰。都不憶有此物也。斯寔據道為務情無世涉。可書季代足為師鏡。自住弘法敷化四方。學侶客僧來如阛阓。招慰安撫隨事憂承。而度雜公私憲章有敘。故使外雖禁固內實通流。山林望而有歸。軌道立而垂則。逮于歿后此法彌崇。所以京室僧寺五十有餘。至於敘接賓禮僧儀邕穆者。莫高於弘法矣。又寺居古墌惟一佛堂。僧眾創停仄陋而已。琳薰勵法侶共經始之。今則堂房環合廚庫殷積
【現代漢語翻譯】 現代漢語譯本： 補充說明。如果牀蓆溫暖，就坐在蒲團上以節制享受。還要節制飲食，量力而行，不追逐名利，言語沉默寡言，修身養性，注重威儀。即使有不同的稱呼，也不要當衆顯露鼻涕唾沫。飲食時不說好吃或不好吃。如此恭敬謹慎到了極點，還能再增加什麼呢？加上他的行為難以捉摸，身上沒有跳蚤虱子，即使偶爾有投靠的，也會很快走散。因為他所揹負的業債已經償還，所以得到的福報也相應稀少。曾經住在山谷里，糧食供應不足，憂慮很多，於是合制了一種守中丸，大約有一斗的量，可以維持一週。琳服用后延長了三年。大小便時，收集清洗後重新服用。因此能夠堅定地專注于修行，難以動搖。遇到饑荒年歲，附近的村民前來求助，他總是隨得隨施，使貧苦的人們得到安樂。曾經在講經法會上，有三個俗人密謀要殺一個仇人，其中兩人去行兇。其中一人後來後悔，就向琳受戒。過了很久，這兩人都去世了。而那個受戒的人忽然死了，但心還是溫暖的。後來又醒了過來，詳細地講述了以前的仇恨以及與同謀者商議殺人的事情。那個受戒的人說自己是被冤枉的，不服氣，就請琳來作證。國王就召見琳。琳就作證說，琳生於他方的金粟世界（指佛國凈土）。國王聽了琳的作證后非常感動，於是釋放了這個人。而且琳一生所到的伽藍（指寺廟），都謙虛謹慎地約束自己。等到名聲高了，福報多了，賞賜也一天天增加，他都委託侍者處理，自己從不過問。等到後來想要為寺廟造福時，才後悔沒有錢財，就把以前的賞賜拿出來給侍者看。琳說：『我都不記得有這些東西了。』這實在是專心修道，不涉足世俗事務。可以記載下來作為後代的師表。他自己住在寺廟裡弘揚佛法，教化四方，來學習的僧侶和外來的僧人多得像集市一樣。他總是招撫慰問，隨事關心照顧，而且處理公共事務和私人事務都有條不紊。所以使得外面雖然禁錮，但內部卻暢通無阻。山林中的人都仰望他，想要歸附。他的行為成爲了準則，可以垂示後世。等到他去世后，他的法脈更加興盛。所以京城裡的僧寺有五十多所，至於敘談接待賓客的禮儀，僧人的威儀莊重肅穆，沒有比弘法寺更高的了。而且寺廟位於古老的土堆上，只有一個佛堂，僧眾們最初居住的地方狹窄簡陋。琳激勵僧侶們共同開始修建寺廟。現在殿堂房屋環繞，廚房倉庫充盈。
【English Translation】 English version: To supplement. If the bed and mat are warm, then sit on a woven mat to restrain oneself. Also, restrain food and drink, according to one's strength and weakness. Do not pursue fame and profit. Be silent and calm. Cultivate oneself and maintain dignified conduct. Even if there are different titles, do not openly display mucus or saliva from the mouth and nose. When eating and drinking, do not comment on whether it is delicious or not. Being extremely respectful and cautious, what more can be added? Moreover, his actions are difficult to fathom. Fleas and lice do not dwell on his body. Even if someone occasionally seeks refuge, they quickly disperse. Because the debts he owed have been repaid, the blessings he receives are correspondingly scarce. He once lived in a mountain valley, where grain was scarce and worries were abundant. Therefore, he compounded a 'Guarding the Center Pill,' about a 'dou' (a unit of volume) in quantity, which could last for a week. Lin took it and extended it for three years. During urination and defecation, he would collect and wash it for reuse. Therefore, he was able to firmly establish his practice, focused and unwavering. During famine years, villagers came to him for help. He would give whatever he had, bringing peace and happiness to the poor. Once, during a Dharma assembly, three laymen plotted to kill an enemy. Two of them went to carry out the deed. One of them later regretted it and took refuge in Lin. After a long time, both of them passed away. The one who took refuge suddenly died, but his heart remained warm. Later, he awoke and recounted in detail the old grudges and the plot to kill the enemy. The one who took refuge claimed he was wrongly accused and refused to accept it, so he asked Lin to testify. The king summoned Lin. Lin testified that Lin was born in the 'Golden Millet World' (referring to the Pure Land of Buddha) in another realm. The king was deeply moved by Lin's testimony and released the man. Moreover, throughout his life, Lin was humble and restrained in every 'Sangharama' (monastery) he visited. When his fame grew and his blessings increased, the rewards he received increased daily. He entrusted them to his attendants and never asked about them. Later, when he wanted to benefit the monastery, he regretted not having wealth, so he showed the previous rewards to the attendants. Lin said, 'I don't even remember having these things.' This is truly focusing on the path and not engaging in worldly affairs. It can be recorded as a model for future generations. He resided in the monastery, propagating the Dharma and teaching in all directions. The monks and visiting monks who came to study were as numerous as in a marketplace. He always comforted and cared for them, attending to their needs. He managed public and private affairs in an orderly manner. Therefore, although there were restrictions on the outside, the inside was unobstructed. People in the mountains looked up to him and wanted to follow him. His actions became a standard that could be passed down to future generations. After his death, his Dharma lineage flourished even more. Therefore, there were more than fifty monasteries in the capital. As for the etiquette of receiving guests and the dignified and solemn demeanor of the monks, none were higher than that of Hongfa Temple. Moreover, the temple was located on an ancient mound, with only one Buddha hall. The monks initially lived in cramped and simple conditions. Lin encouraged the monks to start building the temple together. Now, the halls and rooms surround it, and the kitchen and storehouses are full.
。客主混同去留隨意。裕法師云。以道通物。物由道感。惠由道來。還供道眾。故僧實由客。深有冥功。裕語有琳近之矣。
釋慧斌。姓和氏。兗州人也。博覽經藝文義洞開。偏曉字源尤明章曜。年十九鄉黨所崇為州助教。而情厭煩梗懷慕出世。年二十三方預剪落。尋即歷聽經律相沿兩載。睹講席喧撓惟論聲勢。便入臺山修諸靜慮。一入八載備行觀法。乃往泰山靈巖諸寺。以行道為務先。年三十四方隸官名。住秦州梁父甑山存道寺。更尋律部博聽經論。而性狎禪林譽彰遐邇。及獻后云背禪定攸興。下敕徴延乃旋京邑。於時名望盛德八表一期。各擅英髦人程鱗翼。而斌夏第最小聲稱彌隆。衣缽之外更無箱幞。容質清素挺異恒倫。緇素目屬莫不迴向。斯亦象季清厲之僧也。兼以布行純粹言無品藻。每聞評論輒即默然。防護戒儀慈救為慮。每夏行履執帚先掃。恐傷蟲蟻故也。隨得利養密行檀濟。或造漉囊。或施道俗。惟急者方乃行之。仍復累屬勿泄人世。及帝造寺前訪綱維。京室同美勿高斌也。乃下詔徴為弘福寺主。緝諧上下無敢乖猷。貞觀十九年十月六日。遘疾終寺。時年七十有二。自斌之入道。生常恒務。多以行道咒業為心。或誦釋迦觀音。或行文殊悔法。歲中八十一日六時行業前後通數八十道場。身心悅懌。所
{ "translations": [ "現代漢語譯本：客人和主人混同，去留隨意。裕法師說：『用道來溝通事物，事物因道而感應，恩惠由道而來，再用來供養修道的人們。』所以說僧人的存在實際上是由於客人（供養者），其中蘊含著深刻的功德。裕法師的話很接近林道人的觀點了。", "", "釋慧斌，姓和氏，是兗州人。他廣泛閱讀經書和文藝作品，對其中的含義理解透徹。尤其精通字源，對章曜（可能是某種占星術或曆法）非常瞭解。十九歲時，在鄉里被推崇為州助教。但他厭倦了世俗的煩惱，嚮往出世的生活。二十三歲時才剃度出家。之後，他廣泛聽聞經律，持續了兩年。看到講席上喧鬧，只注重聲勢，便進入臺山修習各種禪定。一進去就是八年，全面修行各種觀法。然後前往泰山靈巖等寺廟，以修行佛道為首要任務。三十四歲時才正式隸屬於官府名下，住在秦州梁父甑山存道寺。他繼續尋訪律部，廣泛聽聞經論。因為他親近禪林，名聲遠揚。等到獻後去世，禪定之風興起，皇帝下詔徵召他回京城。當時，他的名望和盛德為天下人所敬仰，各路英才都像魚鱗和翅膀一樣聚集而來。而慧斌的年齡最小，聲望卻更加隆盛。除了衣缽之外，再沒有其他箱子或包裹。容貌清秀，與衆不同。僧俗都注目仰慕，沒有不敬佩的。這也是末世清廉剛正的僧人啊。而且他佈施行為純粹，言語中沒有品評臧否。每當聽到評論時，總是沉默不語。防護戒律，以慈悲救助爲念。每年夏天行走時，總是拿著掃帚先掃地，恐怕傷害蟲蟻。隨手得到的供養，都秘密地用來佈施救濟。或者製作濾水囊，或者施捨給僧俗。只有在緊急情況下才這樣做，並且多次囑咐不要泄露給世人。等到皇帝建造寺廟時，事先尋訪綱維，京城的人都認為沒有人能超過慧斌。於是下詔徵召他擔任弘福寺的住持。他協調上下，沒有人敢違揹他的意願。貞觀十九年十月初六，因病在寺中去世，享年七十二歲。自從慧斌入道以來，一直以修行佛道和咒語為日常事務。或者誦唸釋迦牟尼佛和觀音菩薩，或者修行文殊菩薩的懺悔法。每年有八十一天，每天六個時辰進行修行，前後總共進行了八十個道場。身心喜悅，所", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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得法利未可知也。至於教誡門學。惟論煩惱須斷。每有出罪露過。無不為之流涕。喜怒不形誦持無忘。故羯磨之匠通僧仰屬。道俗歸戒其徒弘矣。故使魏王以下內外懿親及梁宋諸公皆承戒素。初斌父朗有子七人。家世儒宗。斌第二也。仁壽徴入愛敬無因。朗齒迫期頤。鐘鳴漏盡。今古意絕。生死路分。乃于汶水之陰九逵之會。建義井一區。仍樹豐碑用裨其德。其銘略云。哀哀父母。載生載育。亦既弄璋。我履我復。一朝棄予山州滿目。云掩重關風驚大谷。愛敬之道天倫在茲。殷憂暮齒見子無期。鑿井通給託事興詞。百年幾日對此長悲。玉檢之南嶧陽之北。獲麟之野秉禮之國。君有美政俗多儒墨。玉井洞開高碑斯勒。
釋志超。俗姓田。同州憑翊人也。遠祖流寓遂居並部之榆次焉。少在童齔智量過人。精厲不群雅度標遠。厭世從道貫徹藏俞。而二親恃超更無兄弟。雖述其志常用抑之望嗣宗族。遂從儒流遍覽流略。年垂壯室私為娉妻。超聞之避斯塵染。乃逃竄林野。親姻周覓藏影無方。既被執身抑從伉儷。初則合[承/巳]為蹤。終亦同掩私室。冀行婚禮也。惟置一床超乃抽氈席地。令妻坐上。躬自處床。儼思加坐勤為說法。詞極明據。妻便流淚禮謝辭以相累。頻經宵夕事等金形。屢被𧧷勸誠逾玉質。既確乎難拔。
【現代漢語翻譯】 現代漢語譯本： 得到佛法利益的多少，外人是難以知曉的。至於學習教誡的方法，只在于斷除煩惱。每次有人懺悔罪過，沒有不為之流淚的。喜怒不形於色，誦經持咒從不遺忘。因此，精通羯磨儀軌的僧人，都仰仗他；通道的俗人和皈依受戒的人，他的門徒眾多啊。所以使得魏王以下的內外親戚，以及梁宋的各位王公，都接受他的戒律。當初，斌父朗有七個兒子，家世是儒學世家。斌是第二個兒子。仁壽年間被徵召入朝，卻無法侍奉雙親。朗年近百歲，生命如鐘鳴漏盡，古今生死永別。於是，在汶水之北的九逵之地，建造了一口義井，並樹立豐碑來彰顯他的德行。碑文大致寫道：『可悲啊，我的父母，養育我成人。我剛出生時，你們就疼愛我。一旦我離開你們，山州就滿目淒涼。雲彩遮蔽重重關隘，風聲驚動深深的山谷。愛敬父母的道理，天倫之情就在這裡。深深的憂慮，暮年之際卻見不到兒子。開鑿水井，是爲了給大家提供便利，藉此來表達我的心意。人生百年，能有幾天不為此而長久悲傷呢？在玉檢山之南，嶧陽之北，麒麟出現的地方，秉持禮儀的國家。君王有美好的政績，風俗多是儒家的傳統。玉井開鑿，高大的石碑也樹立起來。』（玉檢山（Yu Jian Mountain）：山名；嶧陽（Yi Yang）：地名；獲麟（Huo Lin）：獲得麒麟；秉禮之國（Bing Li Zhi Guo）：崇尚禮儀的國家）
釋志超（Shi Zhichao），俗姓田，是同州憑翊人。遠祖流落到并州，於是居住在榆次。從小就聰明過人，精明幹練，與衆不同，品格高雅，志向遠大。厭倦世俗，一心向道，通曉佛經。但是他的父母倚仗志超，又沒有其他兒子，雖然他陳述自己的志向，父母常常壓制他，希望他能繼承宗族。於是他跟隨儒家的道路，廣泛閱讀儒家典籍。到了壯年，家裡私下為他聘娶妻子。志超聽說后，爲了躲避世俗的污染，就逃到山林中。親戚朋友四處尋找，也找不到他的蹤影。後來還是被抓了回去，被迫成婚。起初，妻子和他同起同臥，最終也只能一同待在私室裡，希望舉行婚禮。但是，志超只放一張床，自己卻抽掉氈子睡在地上，讓妻子坐在床上。他自己端正地坐在床邊，勤奮地為妻子說法，言辭非常明確有力。妻子聽后便流下眼淚，行禮感謝，並說自己連累了他。經過多次的夜晚，志超的行為就像金子一樣堅定，妻子的心也像玉石一樣純潔。既然志超如此堅定，難以動搖。
【English Translation】 English version: The extent of benefit received from the Dharma is unknowable to outsiders. As for the methods of learning the precepts, it lies solely in severing afflictions. Each time someone confesses their transgressions, there is no one who does not shed tears for them. Joy and anger are not expressed outwardly, and the recitation of scriptures and mantras is never forgotten. Therefore, monks proficient in the Karma rituals rely on him; laypeople who believe in the Way and take refuge in the precepts, his disciples are numerous. Thus, even the relatives of the Wei King and the various dukes of Liang and Song all accept his precepts. Initially, Bin's father, Lang, had seven sons, and his family was a family of Confucian scholars. Bin was the second son. During the Renshou era, he was summoned to the court, but he could not serve his parents. Lang was nearing a hundred years old, and life was like the tolling of a bell and the draining of a clepsydra, a final farewell between the ancient and the modern. Therefore, in the Jiukui area north of the Wen River, he built a charity well and erected a monument to commemorate his virtue. The inscription roughly reads: 'Alas, my parents, who bore and raised me. As soon as I was born, you loved me. Once I leave you, the mountains and states are filled with desolation. Clouds cover the heavy passes, and the wind startles the deep valleys. The principle of loving and respecting parents, the natural bond of kinship, lies here. Deep sorrow, in my old age, I cannot see my son. Digging a well is to provide convenience for everyone, and to express my feelings. How many days are there in a hundred years that I will not grieve for this?' South of Yu Jian Mountain (Yu Jian Mountain: mountain name), north of Yi Yang (Yi Yang: place name), in the land where the Qilin (Huo Lin: obtaining a Qilin) appeared, a country upholding propriety (Bing Li Zhi Guo: a country that values rites). The ruler has beautiful governance, and the customs are mostly Confucian traditions. The jade well is opened, and the tall stone monument is erected.'
釋志超 (Shi Zhichao), whose secular surname was Tian, was a native of Pingyi in Tongzhou. His distant ancestors migrated and settled in Yuci in Bingzhou. From a young age, he was intelligent and capable, outstanding, with elegant manners and lofty aspirations.厭世 (Yan Shi) and followed the path, mastering the Buddhist scriptures. However, his parents relied on Zhichao and had no other sons. Although he stated his aspirations, his parents often suppressed him, hoping that he would inherit the clan. So he followed the path of Confucianism, widely reading Confucian classics. When he reached adulthood, his family secretly betrothed him to a wife. Zhichao, hearing this, fled to the mountains and forests to avoid worldly defilement. Relatives and friends searched everywhere, but could not find him. Later, he was captured and forced to marry. At first, his wife shared the same bed with him, but eventually they could only stay together in a private room, hoping to hold a wedding ceremony. However, Zhichao only placed one bed, and he pulled out the felt and slept on the floor, letting his wife sit on the bed. He sat upright by the bed, diligently explaining the Dharma to his wife, his words were very clear and powerful. After hearing this, his wife shed tears, bowed and thanked him, and said that she had burdened him. After many nights, Zhichao's behavior was as firm as gold, and his wife's heart was as pure as jade. Since Zhichao was so firm and difficult to shake.
親乃捐而放之。年二十有七。投并州開化寺慧瓚禪師。瓚志德澄明行成眾范。未展度限歷試諸難。志超潔正身心勤履眾務。僧徒百數供雜五行。兩食恒備六時無缺。每有苦役必事身先。瓚親閱驗。其情守節度令受具。自進戒品專修行儀。即往定州尋采律藏括其精要刪其繁雜。五夏不滿三教備圓。乃返故鄉依巖綜習。初入太原之西比干山。棲引英秀創立禪林。曉夕勤修定慧雙啟。四儀托于戒節。二行憑於法依。學觀詵詵無威而肅。致使聞風不遠而至。大業初歲政網嚴明。擁結寺門不許僧出。超聞之慨而上諫。被衣舉錫出詣郡城。望有執送將陳所諫。而官私弗顧。乃達江都即以事聞。內史以事非要害。不為通引。還遣並部。至隋季多難寇賊交橫。民流溝壑死者太半。而超結徒勸聚餘糧不窮。但恐盜竊相陵便欲奔散乃以法誡勸無變爾情。鏡業既臨逃響何地。眾感其言心期遂爽準式禪禮課時無輟。嘗夜坐禪。忽有群賊排門直進。炬火亂舉白刃交臨合坐端然相同儀象。賊乃投仗于地拜伏歸依。超因隨宜誘引量權授法。咸發心敬合掌而退。其剛略攝御皆此類也。高祖建義太原。四遠咸萃。超惟道在生靈。義居乘福。即率侶晉陽住凝定寺。禪學數百清肅成規。道俗欽承貴賤恭仰。及皇旗南指三輔無塵。義寧二年。超率弟子二十餘人奉
【現代漢語翻譯】 他被親戚收養然後又被放了出來。二十七歲時，他投奔并州開化寺的慧瓚禪師（Huìzàn Chánshī）。慧瓚禪師志向高潔，德行光明，行為成為眾人的典範。雖然還沒有達到可以給人剃度的年齡限制，但他經歷了各種考驗。他志向超越，品行端正，身心勤勉，處理各種事務。寺里有一百多僧人，供應的食物種類繁多。每天早晚兩餐都準備充足，一天六個時辰的修行都沒有缺失。每當有艱苦的勞役，他總是身先士卒。慧瓚禪師親自考察驗證他，認為他能夠遵守節度，於是允許他受具足戒。他受戒后，專心修行儀軌。之後，他前往定州尋訪收集律藏，提取其中的精華，刪減其中的繁雜部分。不到五年，他對佛教的三藏十二部經典都融會貫通。於是返回故鄉，在山巖中綜合學習。最初，他進入太原西邊的比干山（Bǐgān Shān），在那裡聚集英才，創立禪林。早晚勤奮修行，定慧雙修。他的行為舉止都符合戒律，修行依據佛法。前來學習的人絡繹不絕，雖然沒有嚴厲的管束，但卻非常肅穆。以至於人們聽到他的名聲，不遠萬里前來拜訪。大業初年，朝廷的法令非常嚴明，寺廟的門被封鎖，不允許僧人外出。超（Chāo）聽聞后，非常感慨，於是上書進諫。他披上袈裟，拿著錫杖，前往郡城。希望有人能夠逮捕他，讓他陳述自己的諫言。但是官府和百姓都不理睬他。於是他到達江都，將此事上報。內史認為這件事並非要害，沒有為他引薦。於是將他遣返回并州。到了隋朝末年，天下大亂，盜賊橫行。百姓流離失所，死在溝壑中的人佔了大多數。而超（Chāo）帶領僧眾，勸大家聚集剩餘的糧食，不要讓生活陷入困境。但他擔心盜賊會互相侵犯，於是想要逃散。他就用佛法勸誡大家不要改變自己的心意。既然惡業已經降臨，又能逃到哪裡去呢？僧眾被他的話所感動，決心不改變自己的心意，按照禪宗的禮儀，按時完成功課。曾經有一次，他在晚上坐禪，忽然有一群盜賊推開門直接闖了進來。火把亂舉，刀光劍影，所有的僧人都端坐不動，如同佛像一般。盜賊們於是把武器扔在地上，跪拜歸依。超（Chāo）於是根據情況，引導他們，根據他們的根器，傳授佛法。盜賊們都發心敬畏，合掌而退。他剛強果斷的攝受和駕馭能力，都是這樣的。高祖在太原起兵反隋，四方的人都聚集到這裡。超（Chāo）認為道義在於拯救百姓，正義在於為百姓謀福利。於是帶領僧侶前往晉陽，住在凝定寺（Níngdìng Sì）。禪學僧人有數百人，清凈肅穆，成為一種規範。道俗人士都欽佩信服，貴族和平民都恭敬仰慕。等到皇上的軍隊南下，關中地區沒有戰亂。 義寧二年，超（Chāo）率領弟子二十餘人，奉迎。
【English Translation】 He was adopted by relatives and then released. At the age of twenty-seven, he went to Huizhan Chan Master (Huìzàn Chánshī) at Kaihua Temple in Bingzhou. Chan Master Huizhan had noble aspirations, bright virtues, and his behavior became a model for everyone. Although he had not yet reached the age limit for giving ordination, he had experienced various trials. He had surpassing aspirations, upright conduct, and diligently handled various affairs with body and mind. There were more than a hundred monks in the temple, and the food supplied was diverse. The two meals in the morning and evening were always prepared adequately, and the six periods of practice throughout the day were never missed. Whenever there was arduous labor, he always took the lead. Chan Master Huizhan personally examined and verified him, believing that he could abide by the precepts, so he allowed him to receive the full ordination. After receiving the precepts, he devoted himself to practicing the rituals. After that, he went to Dingzhou to seek and collect the Vinaya Pitaka (Lǜzàng), extracting its essence and deleting its complexities. In less than five years, he had mastered the three baskets and twelve divisions of the Buddhist scriptures. So he returned to his hometown and studied comprehensively in the mountains. Initially, he entered Mount Bigan (Bǐgān Shān) west of Taiyuan, where he gathered talents and established a Chan forest. He practiced diligently morning and evening, cultivating both Samatha and Vipassana. His behavior conformed to the precepts, and his practice was based on the Dharma. People came to learn from him in an endless stream, and although there was no strict discipline, it was very solemn. So much so that people heard of his reputation and came to visit from afar. In the early years of the Daye era, the court's laws were very strict, and the temple gates were sealed, and monks were not allowed to go out. Chao (Chāo) felt very sad after hearing this, so he wrote a letter to remonstrate. He put on his kasaya, took his staff, and went to the county seat. He hoped that someone could arrest him so that he could state his remonstrance. But the government and the people ignored him. So he arrived at Jiangdu and reported the matter. The Interior Minister believed that this matter was not critical and did not recommend him. So he was sent back to Bingzhou. At the end of the Sui Dynasty, the world was in chaos, and bandits were rampant. People were displaced, and most of those who died in the ditches. And Chao (Chāo) led the monks, urging everyone to gather the remaining food, so as not to fall into poverty. But he was worried that the bandits would invade each other, so he wanted to escape. He used the Dharma to persuade everyone not to change their minds. Since bad karma has already come, where can you escape to? The monks were moved by his words and decided not to change their minds, and completed their homework on time according to the Chan Buddhist rituals. Once, he was sitting in meditation at night, when suddenly a group of bandits pushed open the door and broke in directly. Torches were raised randomly, swords flashed, and all the monks sat still, like Buddhas. The bandits then threw their weapons on the ground, knelt down and took refuge. Chao (Chāo) then guided them according to the situation, and taught them the Dharma according to their roots. The bandits all developed reverence and retreated with their palms together. His strong and decisive ability to subdue and control was all like this. Emperor Gaozu raised troops in Taiyuan, and people from all directions gathered here. Chao (Chāo) believed that righteousness lies in saving the people, and justice lies in seeking benefits for the people. So he led the monks to Jinyang and lived in Ningding Temple (Níngdìng Sì). There were hundreds of Chan monks, pure and solemn, becoming a norm. Both Taoists and lay people admired and believed, and nobles and commoners respected and admired. When the emperor's army went south, there was no war in the Guanzhong area. In the second year of Yining, Chao (Chāo) led more than twenty disciples to welcome.
慶京邑。武皇夙承嘉望。待之若仙。引登太極敘之殊禮。左僕射魏國公裴寂。挺生不世器璉宏深。第中別院置僧住所。邀延一眾用以居焉。亟歷寒暑業新彌厲。但為貴游諠雜外進無因。必附林薄方程慕遠。時藍田山化感寺沙門靈閏智信智光等。義解鉤玄妙崇心學。同氣相求宛然若舊遂延住彼山。棲志得矣。攝緣聚結其赴如雲。賢聖語默互相敦重。而寺非幽阻隸以公途。晦跡之賓卒難承業乃徇物關表意在度人。還返晉川選求名地。武德五年。入于介山創聚禪侶。巖名抱腹四方有澗。下望百尋上臨千仞。泉石結韻于仙室。風雨飄清于林端。遂使觀者至止陶鑄塵心。自強誨人無倦請益。又于汾州介休縣治立光嚴寺。殿宇房廊躬親締構。赫然宏壯有類神宮。故行深者巖居。道淺者城隱。師資肅穆競業其誠。聆音察色惟若不足。忽因遘疾便知不久。誡累慇勤示以禍福。以貞觀十五年三月十一日卒于城寺。春秋七十有一。山世同嗟賓主齊慟。德仁既往學肆斯分。葬于城南山阜。自服膺釋種。意在住持。晝夜克勤攝諸後學。所以日別分功禮佛五百。禪結四時身誡眾侶。有虧殿罰。而自執熏爐隨唱屈禮。未嘗置地及以虧拜。及坐禪眾也互相懲誡。才有昏睡親行勵率。有來投造無不即度授以戒范。進止威儀攝養將迎禮逾天屬。時遭嚴敕度
【現代漢語翻譯】 現代漢語譯本： 在慶京邑（地名），武皇（指唐高祖李淵）一向仰慕他的嘉德聲望，待他如同神仙一般，引他登上太極殿，給予特殊的禮遇。左僕射魏國公裴寂（人名），天生具有非凡的才能和深厚的器量。他在自己的府邸中專門開闢出一處別院，作為僧人的住所，邀請了一批僧人居住。經過長時間的努力，他們的修行日益精進。但因為與貴族遊玩的人混雜，外人沒有機會接近他們，所以他們必定要依附於山林，才能傚法高遠之士。當時，藍田山化感寺的沙門靈閏（人名）、智信（人名）、智光（人名）等人，他們的義理解釋精深玄妙，心學修養崇高。他們志同道合，情投意合，就像老朋友一樣，於是邀請他們住在山裡，實現了隱居的願望。前來親近他們的人聚集在一起，像云一樣多。賢人和聖人之間互相交流，互相尊重。但是，因為寺廟並非隱蔽之處，而是位於公共道路旁邊，那些想要隱居的人最終難以在此修行。於是，他們順應時勢，表達了想要度化世人的意願，返回晉川（地名），選擇尋找合適的地方。武德五年（公元622年），他們進入介山（地名），建立了禪修的場所，聚集禪修的同伴。山巖名叫抱腹（地名），四面都有溪澗。向下看，有數百丈深；向上看，有數千丈高。泉水和巖石在仙人的居所中相互映襯，風雨在樹林中飄蕩，顯得清幽。於是，使前來觀看的人都能夠洗滌心中的塵埃。他不知疲倦地教誨他人，虛心接受別人的請教。他又在汾州（地名）介休縣（地名）的縣城裡建立了光嚴寺（寺名）。殿宇和房廊都是他親自建造的，顯得宏偉壯麗，如同神宮一般。所以，修行精深的人住在山巖里，道行淺薄的人隱居在城裡。師徒之間莊嚴肅穆，競相努力修行。聽取別人的意見，觀察別人的臉色，總是覺得還不夠。忽然因為生病，就知道自己不久於人世。他慇勤地告誡大家，指明禍福。在貞觀十五年（公元641年）三月十一日，在城裡的寺廟裡去世，享年七十一歲。山裡的僧人和城裡的施主都一同悲痛。他的德行和仁愛已經逝去，學業也因此而分散。他被安葬在城南的山丘上。自從信奉佛教以來，他的心意就在於住持佛法。他日夜勤奮，教導後來的學人。所以，每天都要分配時間禮佛五百次，一年四季都約束自己的行為，告誡同伴。如果有人損壞了殿堂，就要受到懲罰。而他自己總是拿著香爐，隨著唱誦的節奏屈身禮拜，從來沒有因為疲倦而停止。在坐禪的時候，大家也互相告誡。如果有人昏昏欲睡，他就親自去鼓勵他們。有來投奔他的人，他都立即為他們剃度，授予他們戒律。他們的進退舉止，威儀莊重，接待來訪的人，都超過了對待親屬的禮節。當時正趕上朝廷下達了嚴格的敕令，限制剃度。
【English Translation】 English version: In Qingjingyi (place name), Emperor Wu (referring to Emperor Gaozu Li Yuan of the Tang Dynasty) had always admired his virtuous reputation, treating him like a celestial being, leading him to the Taiji Hall and bestowing special courtesies upon him. Pei Ji (person's name), the Duke of Wei and Left Minister, was born with extraordinary talent and profound capacity. He specially set aside a separate courtyard in his mansion as a residence for monks, inviting a group of monks to live there. After a long period of effort, their practice became increasingly refined. However, because they were mixed with those who played with nobles, outsiders had no opportunity to approach them, so they had to rely on the mountains and forests to emulate those with lofty aspirations. At that time, the Shamen Lingrun (person's name), Zhixin (person's name), Zhiguang (person's name), and others from Huagan Temple on Lantian Mountain (place name), their interpretations of the teachings were profound and mysterious, and their cultivation of the mind was sublime. They shared the same aspirations and were like old friends, so they invited them to live in the mountains, fulfilling their desire for seclusion. Those who came to be close to them gathered together, as numerous as clouds. Sages and virtuous people communicated with each other, respecting each other. However, because the temple was not a secluded place but was located next to a public road, those who wanted to live in seclusion eventually found it difficult to practice here. Therefore, they complied with the times and expressed their desire to liberate the world, returning to Jinchuan (place name) to find a suitable place. In the fifth year of Wude (622 AD), they entered Jieshan (place name) and created a place for Chan practice, gathering Chan companions. The mountain rock was called Baofu (place name), and there were streams on all sides. Looking down, it was hundreds of feet deep; looking up, it was thousands of feet high. Springs and rocks complemented each other in the abode of the immortals, and the wind and rain fluttered in the forest, appearing serene. Thus, it enabled those who came to see it to wash away the dust in their hearts. He tirelessly taught others and humbly accepted the teachings of others. He also established Guangyan Temple (temple name) in the county seat of Jiexiu County (place name), Fenzhou (place name). The halls and corridors were all built by him personally, appearing magnificent and grand, like a divine palace. Therefore, those who practiced deeply lived in the mountain rocks, and those who were shallow in the Way lived in seclusion in the city. The teachers and disciples were solemn and respectful, striving to cultivate diligently. Listening to the opinions of others and observing the expressions of others, they always felt that it was not enough. Suddenly, because of illness, he knew that he would not live long. He earnestly warned everyone, pointing out the blessings and misfortunes. On the eleventh day of the third month of the fifteenth year of Zhenguan (641 AD), he passed away in the temple in the city, at the age of seventy-one. The monks in the mountains and the benefactors in the city all mourned together. His virtue and benevolence had passed away, and his learning was therefore dispersed. He was buried on a hill south of the city. Since believing in Buddhism, his intention has been to uphold the Dharma. He worked diligently day and night, teaching later learners. Therefore, he had to allocate time to worship the Buddha five hundred times a day, restrain his behavior throughout the year, and warn his companions. If anyone damaged the hall, they would be punished. And he himself always held the incense burner, bowing with the rhythm of the chanting, never stopping because of fatigue. When sitting in meditation, everyone also warned each other. If anyone was drowsy, he would personally encourage them. Those who came to him, he immediately shaved their heads and gave them precepts. Their advances and retreats, their dignified demeanor, and their reception of visitors all exceeded the etiquette of treating relatives. At that time, the court issued a strict decree restricting ordination.
者極刑。而曾無介懷。如常剃落。致陸海慕義避世逸僧憑若大山依而修道。時講攝論維摩起信等。並詳而後說。深致適機。嘗以武德七年止於抱腹。僧徒僅百偏資大齋。麥惟六石同置一倉。日磨五斗用供常調。從春至夏計費極多。怪而檢覆止磨兩斛。據量此事幽致可思。又數感異僧乘虛來往。雖無音問儀形可驗。才若墮者便蒙神警。至於召眾鐘聲隨時自響。石泉上涌隨人少多。靈瑞屢興如此者非一。而奉敬戒法罕見其儔。護慎威儀終始無替。自隋唐兩代親度出家者近一千人。范師遺訓在所聞見。傳者昔預末筵蒙諸惠誥。既親承其績故即而敘焉。
釋曇韻。不詳氏族。高陽人。初厭世出家誦法華經有餘兩卷。時年十九仍投恒岳側蒲吾山。就彼虛靜訖此經部。值棲隱禪師曰誦經非不道緣。常誦未即至道。要在觀心離念。方契正道耳。韻初承此告。謹即受而行之。專精念慧深具舉舍。又聞五臺山者即華嚴經清涼山也。世傳文殊師利常所住處。古來諸僧多入祈請。有感見者具蒙示教。昔元魏孝文。嘗于中臺置大布寺。帝曾游止具奉聖儀。前種華園地方二頃。夏中發艷狀同鋪錦。光彩昱耀亂人心目。如是嘉聞數發蕩神悅耳。遂舉足棲焉。遍游臺岳備見靈相。初停北臺木瓜寺二十餘歲。單身弔影處以瓦窯。形覆弊衣地布草蓐
【現代漢語翻譯】 現代漢語譯本：
即使面臨極刑，他也毫不介意，像往常一樣剃度。因此，許多仰慕他道義的高僧隱士，像憑靠大山一樣依附他修行。當時他講授《攝大乘論》、《維摩詰經》、《起信論》等，都詳細研究之後才講解，深入淺出，非常契合聽眾的根機。他曾在武德七年住在抱腹寺，僧徒只有一百人，卻要舉辦大型齋會，但只有六石麥子放在一個糧倉里。每天磨五斗麥子用來供應日常所需，從春天到夏天，花費很多。感到奇怪而檢查，發現只磨了兩斛麥子。根據數量來看，這件事非常玄妙，值得深思。又多次感到有奇異的僧人乘虛而來，雖然沒有聲音，但儀容可以驗證。弟子如果犯錯，就會得到神明的警告。至於召集大眾，鐘聲會隨時自動響起。石泉會根據人的多少涌出水量。這樣的靈異祥瑞多次發生。他奉行戒律，很少有人能與他相比。他謹慎守護威儀，始終沒有懈怠。從隋唐兩代，他親自剃度出家的人接近一千人。范愿法師的遺訓，他無論在哪裡都能聽到和見到。我（傳者）過去曾參加過最後的宴席，蒙受過許多教誨，既然親身經歷了這些事蹟，所以就記錄下來。 釋曇韻（釋：佛教僧侶的尊稱；曇韻：人名）。不清楚他的氏族，是高陽人。起初厭倦世俗而出家，誦讀《法華經》，還剩下兩卷沒有讀完。當時他十九歲，就前往恒山旁邊的蒲吾山，在那裡安靜地讀完了這部經。遇到棲隱禪師，禪師說：『誦經並非不是修道的因緣，但只是誦經並不能直接達到道，關鍵在於觀心離念，才能契合正道。』曇韻最初聽到這些話，就謹記在心並照著做，專心致志地修習念慧，深入地掌握了取捨的道理。他又聽說五臺山就是《華嚴經》中說的清涼山，世間相傳是文殊師利菩薩常住的地方，自古以來許多僧人都去那裡祈請，有感應的人都能得到菩薩的教誨。過去北魏孝文帝，曾經在中臺建造大布寺，皇帝曾遊歷此地，並舉行了隆重的儀式。寺前種植的華園，面積有兩頃，夏天盛開時，像鋪開的錦緞一樣，光彩奪目，讓人心神搖盪。這樣的美妙傳聞多次傳來，讓人心曠神怡，於是就前往五臺山居住，遍游各個山峰，看到了許多靈異景象。最初他住在北臺的木瓜寺二十多年，獨自一人，住在瓦窯里，身上蓋著破舊的衣服，地上鋪著草墊。
【English Translation】 English version:
Even when facing extreme punishment, he remained unconcerned and tonsured people as usual. Consequently, many virtuous monks and hermits, admiring his righteousness, relied on him for spiritual practice as if relying on a great mountain. At that time, he lectured on treatises such as the Mahāyānasaṃgraha (Compendium of the Mahayana), the Vimalakīrti Nirdeśa Sūtra (Vimalakirti Sutra), and the Awakening of Faith, studying them in detail before explaining them, making them profound yet accessible, perfectly suited to the audience's capacity. He once resided at Baofu Temple in the seventh year of the Wude era (Tang Dynasty), where there were only about a hundred monks, yet they held large-scale vegetarian feasts. They had only six shi (unit of dry measure) of wheat stored in a single granary. They ground five dou (another unit of dry measure) of wheat daily to supply the regular needs. From spring to summer, the expenses were considerable. Feeling strange, they checked and found that only two hu (another unit of dry measure) of wheat had been ground. Judging by the amount, this matter was mysterious and worthy of contemplation. Furthermore, he frequently sensed the presence of extraordinary monks coming and going in the void. Although there were no sounds, their forms could be verified. If a disciple erred, they would receive divine warnings. As for summoning the assembly, the bell would ring automatically at the appropriate time. A stone spring would gush forth water according to the number of people present. Such miraculous and auspicious events occurred repeatedly. He upheld the precepts with reverence, and few could compare to him. He carefully guarded his dignified conduct, never faltering from beginning to end. From the Sui and Tang dynasties, he personally ordained nearly a thousand people. He heard and saw Master Fan Yuan's teachings wherever he went. I (the transmitter), having attended the final banquet and received many instructions, now record these deeds, having personally witnessed them. 釋曇韻 (Shì Tán Yùn - a respectful title for a Buddhist monk; Tán Yùn - personal name). His clan is unknown; he was a native of Gaoyang. Initially, weary of the world, he renounced secular life and recited the Lotus Sūtra, leaving two chapters unread. At the age of nineteen, he went to Mount Puwu, beside Mount Heng, where he quietly completed the recitation of this scripture. He encountered Chan Master Qīyǐn, who said, 'Reciting scriptures is not unrelated to the path of cultivation, but merely reciting scriptures does not directly lead to the Way. The key lies in contemplating the mind and detaching from thoughts, only then can one accord with the true Way.' Tán Yùn, upon hearing these words, carefully remembered them and acted accordingly, diligently cultivating mindfulness and wisdom, deeply mastering the principles of acceptance and rejection. He also heard that Mount Wutai is the Mount Qingliang mentioned in the Avataṃsaka Sūtra (Flower Garland Sutra), traditionally believed to be the place where Mañjuśrī Bodhisattva (Mañjuśrī Shīlì - Bodhisattva of Wisdom) often resides. Since ancient times, many monks have gone there to pray, and those who have a response receive the Bodhisattva's teachings. In the past, Emperor Xiaowen of the Northern Wei Dynasty built Dabu Temple on the Central Terrace. The emperor visited this place and performed grand ceremonies. The flower garden planted in front of the temple covered an area of two qǐng (unit of area), and when it bloomed in summer, it resembled a spread of brocade, with dazzling colors that stirred the mind. Such wonderful rumors were repeatedly heard, delighting the heart and ears, so he went to reside on Mount Wutai, traveling throughout the various peaks and seeing many miraculous sights. Initially, he stayed at Mùguā Temple on the Northern Terrace for over twenty years, living alone in a tile kiln, covering himself with tattered clothes and sleeping on a straw mat on the ground.
。食惟一受味不兼余。然此山寒厲林生澗谷。自外峰嶺坦然遐凈。韻夜行晝。坐思略昏情。慶其晚逢也。前所誦經心口不緣三十餘載。會隙歷試一字無遺。乃更誦殘文成其部帙。至仁壽年內有瓚禪師者。結集定學揹負繩床。在雁門川中蘭若為業。韻居山日久思展往懷。聞風附道便從瓚眾。一沐清化載仰光猷。隨依善友。所謂全梵行也。屬隋高造寺偏重禪門。延瓚入京。眾失其主。人各其誠散歸林谷。韻遂投于比干山。又游南部離石龍泉文成等郡。七眾希向夷夏大同。十善聿修緇素匡幸。原此河濱無受戒法。縱有志奉皆往太原。夷夏情乖人皆怯。往致有沙彌三十其歲者。及韻化行即傳斯教。山城兩眾皆蒙具足。唐運伊始兵接定陽。屢逢屯喪本業無毀。以夜系晝攝心乖逸。幽棲積久衣服故弊。蚤虱聚結曾不棄捐。任其𠲿啖寄以調伏。曾以夏坐山饒土蚤。既不屏除氈如血凝。但自咎責愿以相酬情無吝結。如此行施四十餘年。歲居耳順忽無蚤虱。韻猶深自責曰。計業不應即盡。當履苦趣受其報耳。又告門人曰。吾見超禪師寄他房住。素有壁虱不啖超公。乃兩道流出向余房內。又見在蠱家食飯。匙接蠱精置於疊下。而快食如故。又不為患。蠱主懼焉。吾德不及超。何為致此。每年于春秋二時依佛名法。冬夏正業則減食坐禪。嘗愿
寫法華誓須潔凈。數年已來不能可辦。忽感書生無何而至。告云。善解抄經。韻邀以法據。並謂堪能。遂乃安於石室立凈書之。旦入暮出深怪其行。未盈一旬七軸俱了。將以禮䞋目前不見。及遭賊抄藏經巖窟。世靜往收。乃委于林下。箱幞久爛而卷色如初。斯感驗奇異率此類也。又常居別室自勤修業。余有眾侶難嗣其蹤。每云。吾年事如此何可放舍。若坐昏悶即起禮佛。嘗策四儀以道量據。自見勝達鮮倫其德。以貞觀十六年端坐終於西河之平遙山。春秋八十餘矣自韻十九入山六十餘載。不希名利不畜侍人。不隸公籍不行己任。凡有所述職。皆推寄於他焉。
釋慧思。姓郭氏。汾州介休人也。少學儒史宗尚虛玄。文章書隸有聲鄉曲。年二十五在並傳授。初不知佛乘之深奧也。會沙門道曄。德盛當鋒。處宗講揚攝大乘論。試往潛聽冥漠難追。累日詳受薄知希向。因求度脫。傳聞出家德業勿高禪定。即而習焉。三十許載師承靡絕。又聞念慧相須譬諸輪翹。遂周尋聖教備嘗弘旨。冬夏業定春秋博採。單衣節食見者發心。道志之倫往往屯赴。因而結眾于箕山之陰。晝則斂容默唸。中夜昏塞為眾說法。六時篤課不墜清猷時說死觀各言其志。有云省約有志泰甚。思曰。出家之人生已從緣死當自任。豈勞人事送此枯骸。余必一期
【現代漢語翻譯】 現代漢語譯本： 書寫華嚴經誓願必須潔凈。多年以來未能辦到。忽然感覺一位書生不知從何而來，告訴我說，擅長抄寫經書。於是邀請他以佛法為依據，並說他能夠勝任。書生便在石室安頓下來，開始清凈地抄寫經書。每天早入晚出，人們都對他這種行為感到奇怪。不到十天，七卷經書全部完成。準備用禮物酬謝他時，卻不見了他的蹤影。後來遭遇盜賊抄掠，將經書藏在巖窟中。世道平靜后前往收取，發現經書被遺棄在林下。箱子和包裹已經腐爛，但經卷的顏色卻像新的一樣。這種感應和靈驗的事蹟，大抵都是如此。他又常常住在別的房間里，自己勤奮地修行。其他人難以效仿他的軌跡。他常說：『我年紀這麼大了，怎麼可以輕易放棄修行呢？』如果坐著昏昏欲睡，就起來禮拜佛。他曾經用四威儀來衡量自己的道行，自認為已經達到很高的境界，很少有人能比得上他的德行。在貞觀十六年，他端坐而逝，終老於西河的平遙山，享年八十多歲。自從韻十九歲入山，已經六十多年了。他不追求名利，不蓄養侍從，不隸屬於官府，也不自行其是。凡是有所著述，都推給別人。
釋慧思（釋慧思，一位僧侶的名字），姓郭，是汾州介休人。年輕時學習儒家經典和歷史，崇尚虛無玄妙的學說。文章和書法在鄉里很有名聲。二十五歲時在并州傳授學業。起初不知道佛法的深奧。適逢沙門道曄（沙門道曄，一位僧侶的名字），德行盛大，正當盛年，在處宗講揚《攝大乘論》（《攝大乘論》，佛教論著的名稱）。慧思前去偷偷聽講，感到深奧難懂，難以追趕。經過多日詳細地學習，才稍微知道一些，併產生了嚮往之心。於是請求出家。聽說出家后德行和禪定都很重要，於是就開始學習禪定。三十多年來，師承沒有斷絕。又聽說念慧相互輔助，就像車輪的輪輻一樣。於是廣泛地尋訪佛教經典，詳細地品嚐其中的旨意。冬天和夏天專心修習禪定，春天和秋天廣泛地採納各種學說。穿著單薄的衣服，節約食物，見到的人都發起了向道之心。有道之士往往聚集到他那裡。因此在箕山的北面結成僧團。白天就收斂心神，默默地念誦。半夜裡，當人們昏昏欲睡時，就為大家說法。每天六個時辰都認真地學習，不放棄清凈的志向。當時大家談論死亡的看法，各自說出自己的志向。有人說要節約，有人說要泰然處之。慧思說：『出家之人，生是順應因緣，死應當自己負責。哪裡需要別人來送葬這副枯朽的骸骨呢？我一定要達到一個目標。』
【English Translation】 English version: Writing the Huayan Sutra (Huayan Sutra, a Buddhist scripture) requires a vow of purity. For many years, it has been impossible to accomplish. Suddenly, a scholar appeared from nowhere, saying that he was skilled in transcribing scriptures. So, he was invited to base his work on the Dharma and was told that he was capable. The scholar then settled in the stone chamber and began to transcribe the scriptures purely. Entering in the morning and leaving in the evening, people were surprised by his actions. In less than ten days, all seven volumes were completed. When preparing to reward him with gifts, he was nowhere to be found. Later, encountering bandits who plundered and hid the scriptures in a cave. After the world became peaceful, they went to retrieve them and found the scriptures abandoned in the forest. The boxes and wrappings had rotted away, but the color of the scrolls was as new. Such instances of response and miraculous events are generally of this kind. He also often lived in separate rooms, diligently cultivating himself. Others found it difficult to emulate his ways. He often said, 'I am so old, how can I easily give up cultivation?' If he felt drowsy while sitting, he would get up and prostrate to the Buddha. He once used the four dignities to measure his own practice, considering himself to have reached a high level, with few who could match his virtue. In the sixteenth year of the Zhenguan era, he passed away peacefully, ending his life in Pingyao Mountain in Xihe, at the age of eighty-plus. Since Yun entered the mountain at the age of nineteen, it had been over sixty years. He did not seek fame or profit, did not keep servants, did not belong to the government, and did not act on his own. Whenever he had any writings, he would attribute them to others.
釋慧思 (Shì Huìsī, the name of a monk), whose surname was Guo, was a native of Jiexiu in Fenzhou. In his youth, he studied Confucian classics and history, and admired the doctrines of emptiness and mystery. His writings and calligraphy were well-known in his village. At the age of twenty-five, he taught in Bingzhou. Initially, he did not know the profoundness of the Buddhist teachings. It happened that the Shramana Daoye (Shramana Daoye, the name of a monk), whose virtue was great and at his peak, was lecturing on the Mahāyānasaṃgraha (Mahāyānasaṃgraha, the name of a Buddhist treatise) in Chuzong. Huisi went to listen secretly, finding it profound and difficult to follow. After studying in detail for many days, he came to know a little and developed a longing for it. So, he requested to become a monk. Hearing that both virtue and meditation were important after becoming a monk, he began to practice meditation. For more than thirty years, his lineage of teachers never ceased. He also heard that wisdom and meditation assist each other, like the spokes of a wheel. So, he widely sought Buddhist scriptures and carefully tasted their meaning. He devoted himself to meditation in winter and summer, and widely adopted various doctrines in spring and autumn. Wearing thin clothes and saving food, those who saw him developed a mind towards the Way. People of aspiration often gathered to him. Therefore, he formed a monastic community on the north side of Mount Ji. During the day, he would collect his mind and silently recite. In the middle of the night, when people were drowsy, he would preach the Dharma for everyone. He studied diligently for six hours every day, without abandoning his pure aspirations. At that time, everyone discussed their views on death, each expressing their aspirations. Some said to be frugal, others said to be calm. Huisi said, 'A person who has left home, birth is in accordance with conditions, and death should be his own responsibility. Why should others send off this withered skeleton? I must achieve a goal.'
當自運耳。時以為未經疾苦。故得虛置其言。後覺不愈。財經兩日尋告眾曰。余其死矣。便起躡履案行空屈除屏殘尸。入中加坐發遣徒侶累以正命。處既森竦世號寒林。眾不忍離經夜旁守。至明往觀端拱如故。就觸其身方知已卒。春秋五十有五。即貞觀十六年五月矣。因即而殮焉。
釋道綽。姓衛。并州汶水人。弱齡處俗。閭里以恭讓知名。十四出家宗師遺誥。大涅槃部偏所弘傳。講二十四遍。晚事瓚禪師。修涉空理亟沾徽績。瓚清約雅素慧悟開天。道振朔方升名晉土。綽稟服神味彌積歲時。承昔鸞師凈土諸業。便甄簡權實搜酌經論。會之通衢布以成化。克念緣數想觀幽明。故得靈相潛儀有情欣敬。恒在汶水石壁谷玄中寺。寺即齊時曇鸞法師之所立也。中有鸞碑具陳嘉瑞事如別傳。綽般舟方等歲序常弘。九品十觀分時紹務。嘗於行道際。有僧念定之中見綽緣佛。珠數相量如七寶大山。又睹西方靈相繁縟難陳。由此盛德日增榮譽遠。及道俗子女赴者彌山。恒講無量壽觀。將二百遍。導悟自他用為資神之宅也。詞既明詣說其適緣。比事引喻聽無遺抱。人各掏珠口同佛號。每時散席響彌林谷。或邪見不信欲相抗毀者。及睹綽之相善。飲氣而歸。其道感物情為若此也。曾以貞觀二年四月八日。綽知命將盡通告事相。聞而
【現代漢語翻譯】 現代漢語譯本：當時（人們）認為他沒有經歷過疾病的痛苦，所以才隨意發表那些言論。後來（他的病）沒有好轉，過了兩日，（他）就告訴大家說：『我大概要死了。』於是起身穿上鞋子，在空曠的地方走動，清除屏障和剩餘的屍體。進入中間的房間，端坐著遣散徒弟們，多次用正命來教導他們。安置的地方既幽深又肅穆，世人稱之為寒林。大家不忍心離開，整夜在旁邊守護。到第二天早上前去觀看，（他）端正地坐著像原來一樣。走近觸控他的身體，才知道已經去世了。年齡五十五歲。就是貞觀十六年五月。於是就在那裡入殮。 釋道綽（釋道綽）：姓衛，并州汶水人。年少時在家，在鄉里以恭敬謙讓而聞名。十四歲出家，以宗師遺留的教誨，《大涅槃經》（Mahāparinirvāṇa Sūtra）是他特別弘揚傳講的。講了二十四遍。晚年師事瓚禪師，修習涉及空性的道理，多次獲得好的結果。瓚禪師清心寡慾，高雅樸素，智慧開朗。名聲震動北方，聲名遠揚晉地。道綽稟承他的教誨，日積月累。繼承以前曇鸞法師（Tanluan）的凈土法門，於是甄別簡擇權巧和真實，蒐集採摘經論，在交通要道宣講，用來成就教化。克制自己的念頭，緣唸佛的功德，觀想幽冥和光明。所以得到靈異的景象暗中護佑，有情眾生歡喜敬佩。經常在汶水石壁谷的玄中寺。這座寺廟是齊朝時曇鸞法師所建立的。寺中有曇鸞法師的碑，詳細陳述了吉祥的瑞相，事蹟在別的傳記中。道綽經常弘揚般舟三昧（Pratyutpanna Samadhi）和方等懺法（Vaipulya），按照時節弘揚九品往生和十種觀想。曾經在行道的時候，有僧人在禪定中看見道綽與佛有緣，數念珠，數量就像七寶大山。又看到西方極樂世界的靈異景象繁多美好難以陳述。因此盛德日益增長，榮譽遠播。道俗男女前往的人很多。經常講《無量壽觀經》（Amitāyurdhyāna Sūtra），將近二百遍，引導開悟自己和他人，用來作為滋養精神的家園。言辭既明白又精到，說的話適合機緣。比喻恰當，聽的人沒有遺漏。人們各自拿著念珠，口中一同唸佛號。每次散席的時候，聲音響徹山谷。或者有邪見不相信，想要對抗譭謗的人，等到看到道綽的相貌慈善，就收斂了氣焰而回去了。他的道行感化事物的情形就是這樣。曾經在貞觀二年四月八日，道綽知道壽命將盡，通告了相關事宜。聽到的人
【English Translation】 English version: At that time, (people) thought that he had not experienced the suffering of illness, so he casually made those remarks. Later, (his illness) did not improve, and after two days, (he) told everyone, 'I am probably going to die.' So he got up, put on his shoes, walked around in the open space, clearing away the screens and remaining corpses. Entering the middle room, he sat upright and dismissed his disciples, repeatedly instructing them with right livelihood. The place where he was settled was both secluded and solemn, and the world called it the Cold Forest. Everyone couldn't bear to leave and guarded him all night. When they went to see him the next morning, (he) was sitting upright as before. Approaching and touching his body, they realized that he had passed away. He was fifty-five years old. That was in May of the sixteenth year of the Zhenguan era. So he was immediately entombed there. 釋道綽 (Shì Dàochuò): His surname was Wei, and he was from Wenshui in Bingzhou. In his youth, he was known in his village for his respect and humility. He left home at the age of fourteen, and the teachings left by his master, the Mahāparinirvāṇa Sūtra, were what he particularly promoted and lectured on. He lectured on it twenty-four times. In his later years, he served Chan Master Zan, cultivating the principles involving emptiness, and repeatedly achieved good results. Chan Master Zan was pure and abstemious, elegant and simple, and his wisdom was open. His reputation shook the north, and his fame spread far and wide in the land of Jin. Daochuo received his teachings and accumulated them over the years. Inheriting the Pure Land teachings of Master Tanluan (Tanluan) of the past, he then distinguished and selected skillful means and truth, collected and extracted sutras and treatises, and lectured on them in thoroughfares, using them to accomplish edification. He restrained his thoughts, contemplated the merits of reciting the Buddha, and visualized the darkness and light. Therefore, he received the subtle protection of spiritual phenomena, and sentient beings rejoiced and revered him. He was often at Xuanzhong Temple in the Stone Wall Valley of Wenshui. This temple was established by Master Tanluan of the Qi Dynasty. There is a stele of Master Tanluan in the temple, which details the auspicious omens, and the events are in other biographies. Daochuo often promoted the Pratyutpanna Samadhi and the Vaipulya repentance, and promoted the Nine Grades of Rebirth and the Ten Contemplations according to the seasons. Once, during the practice of the Way, a monk saw Daochuo connected to the Buddha in meditation, counting prayer beads, the number of which was like a mountain of seven treasures. He also saw the spiritual phenomena of the Western Pure Land, which were numerous and beautiful beyond description. Therefore, his great virtue increased day by day, and his reputation spread far and wide. Many laymen and women went to him. He often lectured on the Amitāyurdhyāna Sūtra nearly two hundred times, guiding and enlightening himself and others, using it as a home to nourish the spirit. His words were clear and precise, and what he said was appropriate to the occasion. The metaphors were appropriate, and the listeners did not miss anything. People each held prayer beads and recited the Buddha's name together. Every time the session ended, the sound echoed through the valleys. Or there were those with wrong views who did not believe and wanted to resist and slander, but when they saw Daochuo's kind appearance, they restrained their arrogance and returned. The way his path influenced things was like this. Once, on April 8th of the second year of the Zhenguan era, Daochuo knew that his life was coming to an end and announced the relevant matters. Those who heard
赴者滿於山寺。咸見鸞師在七寶船上。告綽云。汝凈土堂成。但余報未盡耳。並見化佛住空天華下散。男女等以裙襟承得。薄滑可愛。又以蓮花乾地而插者七日乃萎。及余善相不可殫紀。自非行感備通。詎能會此乎。年登七十忽然齔齒新生。如本全無歷異加以報力。休健容色盛發。談述凈業理味奔流。詞吐包蘊氣沾醇醴。並勸人念彌陀佛名。或用麻豆等物而為數量。每一稱名便度一粒。如是率之乃積數百萬斛者。並以事邀結。令攝慮靜緣。道俗響其綏導。望風而成習矣。又年常自業穿諸木欒子以為數法。遺諸四眾教其稱念。屢呈禎瑞具敘行圖。著凈土論兩卷。統談龍樹天親。邇及僧鸞慧遠。並遵崇凈土明示昌言。文旨該要詳諸化范。傳燈㝢縣歲積彌新。傳者重其陶鎣風神研精學觀。故又述其行相。自綽宗凈業。坐常而西。晨宵一服鮮潔為體。儀貌充偉並部推焉。顧瞬風生舒顏引接。六時篤敬初不缺行。接唱承拜生來弗絕。才有餘暇口誦佛名。日以七萬為限。聲聲相注弘于凈業。故得镕鑄有識師訓觀門。西行廣流斯其人矣。沙門道撫名勝之僧。京寺弘福逃名往赴。既達玄中同其行業。宣通凈土所在彌增。今有惰夫口傳攝論。惟心不念緣境又乖。用此招生恐難繼相。綽今年八十有四。而神氣明爽。宗紹存焉。
釋明
【現代漢語翻譯】 現代漢語譯本：前往山寺的人絡繹不絕。大家都看到鸞師（僧鸞，指僧鸞法師）在七寶船上，告訴道綽（道綽禪師）說：『你的凈土堂已經建成，只是我還有未盡的報應。』並且看到化佛（變化的佛）住在空中，天空中散落著鮮花，男女老少用裙子和衣襟接著，輕薄光滑，非常可愛。又有人將蓮花插在乾燥的地上，七天後才枯萎。以及其他美好的景象，無法一一記載。如果不是修行感應非常通達，怎麼能遇到這些呢？道綽禪師年滿七十歲時，忽然長出新牙，和原來的一樣，完全沒有經歷衰老的變化，加上報應的力量，身體健康，容光煥發。談論凈土法門的道理，如同流水般奔涌不息。言語中蘊含著深刻的道理，氣息中帶著醇厚的酒香。他勸人唸誦彌陀佛（阿彌陀佛）的名號，或者用麻豆等物來計數。每唸一聲佛名，就撥動一粒。像這樣積累下來，竟然有數百萬斛之多。並且用這些事來邀請人們結緣，使他們收攝心念，清凈外緣。僧人和俗人都響應他的引導，仰慕他的風範，形成了風俗習慣。他又常年自己用木欒子穿成念珠，送給僧俗四眾，教他們稱念佛名。多次呈現吉祥的徵兆，詳細地敘述修行的過程。撰寫了《凈土論》兩卷，總括地談論了龍樹（龍樹菩薩）、天親（天親菩薩），以及僧鸞、慧遠（慧遠大師）等人的思想，都遵崇凈土法門，明確地闡明自己的主張。文章的旨意賅博重要，詳細地闡述了各種教化的規範。傳揚到㝢縣，時間越久越顯得新穎。傳揚的人重視他陶冶性情、風度神采，深入研究精微的學問。所以又敘述了他的修行事蹟。自從道綽禪師提倡凈土法門以來，常常坐著往生西方極樂世界。早晚都穿著乾淨整潔的衣服，儀容莊重偉岸，大家都推崇他。他顧盼之間風采煥發，面容舒展，熱情接引。六時（一天分為六個時段）都非常虔誠恭敬，從不缺少修行。接連不斷地唱誦、禮拜，生生世世都不會斷絕。只要有空閑，就口誦佛名，每天以七萬聲為限。聲聲相續，專注于凈土法門。所以能夠熔鑄有識之士，成為師長的訓誡，開創觀門，向西方廣為流傳，就是這樣的人啊！沙門道撫（道撫法師）是名聲顯赫的僧人，從京城的弘福寺逃離名利，前往依附道綽禪師。到達玄中寺后，和他一起修行。宣揚凈土法門，所到之處，信徒日益增多。現在有些懶惰的人，口頭上傳誦《攝大乘論》，心裡卻不念佛，和外在的境界又相違背。用這種方法來招收學生，恐怕難以繼承道綽禪師的法脈。道綽禪師今年八十四歲，但是精神氣色明朗清爽，他的宗風得以繼承流傳。 釋明
【English Translation】 English version: The attendees filled the mountain temple. Everyone saw Master Luan (Seng Luan, referring to Dharma Master Seng Luan) on the Seven Treasure Ship, telling Zhuo (Zen Master Daochuo): 'Your Pure Land Hall has been completed, but I still have karmic debts to repay.' They also saw the manifested Buddhas (transformed Buddhas) dwelling in the sky, with flowers scattering from the heavens, which men and women caught with their skirts and sleeves, light and smooth, very lovely. Also, lotus flowers planted in dry ground only withered after seven days. And other auspicious signs that cannot be fully recorded. If one's practice and response were not fully realized, how could one encounter these? When Zen Master Daochuo reached the age of seventy, new teeth suddenly grew, just like the original ones, without experiencing any aging changes, coupled with the power of karmic reward, his body was healthy, and his complexion radiant. Discussing the principles of the Pure Land Dharma, it flowed like a rushing stream. His words contained profound truths, and his breath carried the fragrance of rich wine. He encouraged people to recite the name of Amitabha Buddha (Amitabha), or use hemp seeds or beans to count. With each recitation of the Buddha's name, one grain was moved. Accumulating in this way, there were actually millions of bushels. And he used these matters to invite people to form connections, enabling them to gather their minds and purify external conditions. Monks and laypeople responded to his guidance, admiring his demeanor, forming customs and habits. He also often made prayer beads from Melia azedarach seeds, giving them to the four assemblies of monks and laypeople, teaching them to recite the Buddha's name. He repeatedly presented auspicious signs, and described the process of practice in detail. He wrote two volumes of 'Treatise on the Pure Land,' comprehensively discussing the thoughts of Nagarjuna (Nagarjuna Bodhisattva), Vasubandhu (Vasubandhu Bodhisattva), as well as Seng Luan and Huiyuan (Master Huiyuan), all of whom revered the Pure Land Dharma, clearly elucidating their views. The meaning of the articles was comprehensive and important, elaborating on various norms of edification. Spreading to Yu County, the longer the time, the newer it seemed. Those who spread it valued his cultivation of character, demeanor, and spirit, deeply studying subtle learning. Therefore, they also narrated his practice deeds. Since Zen Master Daochuo advocated the Pure Land Dharma, he often sat and was reborn in the Western Pure Land of Ultimate Bliss. Morning and evening, he wore clean and tidy clothes, his appearance was dignified and majestic, and everyone admired him. His gaze was radiant, his face was relaxed, and he warmly welcomed people. He was very devout and respectful in the six periods (the day is divided into six periods), and never lacked practice. Continuously chanting and bowing, he would never stop for lifetimes. Whenever he had free time, he would recite the Buddha's name, limiting himself to 70,000 times a day. Each sound followed the next, focusing on the Pure Land Dharma. Therefore, he was able to mold knowledgeable people, become a teacher's instruction, create a gate of contemplation, and spread it widely to the West, such was this person! Shramana Daofu (Dharma Master Daofu) was a renowned monk, who fled from fame and fortune from Hongfu Temple in the capital, and went to rely on Zen Master Daochuo. After arriving at Xuanzhong Temple, he practiced with him. Spreading the Pure Land Dharma, the number of believers increased wherever he went. Now some lazy people recite the 'Compendium of the Mahayana,' but do not recite the Buddha in their hearts, and are contrary to the external realm. Using this method to recruit students, I am afraid it will be difficult to inherit the Dharma lineage of Zen Master Daochuo. Zen Master Daochuo is eighty-four years old this year, but his spirit and complexion are bright and clear, and his sect's style is inherited and spread. 釋明 (Shi Ming)
凈。密州人。少出家昧定為業。潔志忠恪謹厚澄肅。嘗居海畔蒙山。宴坐經數十載。人莫測之也。后南遊東越天臺諸山。禪觀在懷無緣世習。而衣服襤褸動止適時。同侶禪徒未之弘仰。山粒致絕。日至村中每從乞食。赍還中路值于群虎。皆張口閉目若有饑相。凈曰。吾經行山澤多矣。虎兕無心畏之。今列于路旁。豈非為食耶。乃以匕抄飯內其口中。餘者對而啖盡。告曰。知來食少輒濟自他。殊不副懷深用多愧。明日乞食虎又如前。頻有此緣。同伴乃異其度。晚為山幽地濕。形報苦之還返海隅。住蒙山側。內遵道觀外感潛通。令問遠流靈祇葉應。嘗值亢旱苗稼並枯。淫祀之流妄祈邀請。雖加懇惻終不能致。凈曰。可罷諸邪禱吾獨能降。遂結齋靜室。七日平旦云布雨施高下滂注。百姓利焉。戴之若聖。貞觀三年。從去冬至來夏。六月迥然無雨。天子下詔釋李兩門岳瀆諸廟。爰及淫祀普令雩祭。於時萬里赫然全無有應。朝野相顧慘愴無賴。有潘侍郎者。曾任密州。知凈能感以狀奏聞。敕召至京令住祈雨。告以所須一無損費。惟愿靜念三寶慈濟四生。七日之後必降甘澤。若欲酬德可國內空寺並私度僧並施其名得弘聖道。有敕許焉。雖無供給而別賜香油。于莊嚴寺靜房禪默。至七日向曉。問深海守衛曰。天之西北應有白虹。可試觀
【現代漢語翻譯】 現代漢語譯本： 凈，密州人（今山東諸城一帶）。年輕時出家，以禪定為修行之業。他品行高潔，忠誠恭敬，謹慎敦厚，心境澄澈肅穆。曾經居住在海邊的蒙山，在那裡靜坐修行數十年，人們都無法測度他的境界。後來他南遊至東越的天臺山等名山，心中懷著禪觀，沒有沾染世俗的習氣。雖然衣衫襤褸，但一舉一動都恰如其分。同行的禪僧們並不敬重他。有一次，山上糧食斷絕，他每天到村中乞食。一次，在返回的路上遇到一群老虎，都張著嘴，閉著眼睛，好像很飢餓的樣子。凈說：『我行走山林已經很多年了，老虎和犀牛本無惡意，不必畏懼它們。現在它們排列在路旁，難道不是爲了求食嗎？』於是用勺子舀飯放入它們的口中，剩下的飯也對著老虎們吃光。然後告訴老虎們：『知道你們來這裡是因為食物短缺，我只能稍微接濟一下你們，實在不能滿足你們的願望，深感慚愧。』第二天乞食回來，老虎們又像上次一樣出現。多次遇到這樣的情況，同伴們才覺得他與衆不同。後來因為山中幽深潮濕，身體感到不適，於是返回海邊，住在蒙山旁邊。他內心遵循佛道，外在感應潛通，美好的名聲遠播，連神靈也暗中護佑。曾經遇到大旱，莊稼都枯死了，一些搞淫祀的人胡亂祈禱，即使非常懇切，最終也不能求來雨水。凈說：『可以停止這些邪惡的祈禱，我獨自能夠降雨。』於是他閉關齋戒，在安靜的房間里靜坐。第七天黎明時，烏雲密佈，大雨傾盆而下，百姓們都得到了好處，像對待聖人一樣敬重他。貞觀三年（公元629年），從去年冬天到今年夏天，六月了仍然沒有下雨。皇帝下詔，命令僧人和道士以及各地的名山大川和神廟，乃至那些不正規的祭祀，普遍祈求下雨。當時全國各地都祈雨，但完全沒有應驗。朝廷上下互相看著，感到非常悲傷和無奈。有一位潘侍郎，曾經在密州任職，知道凈有感應的能力，於是上書皇帝。皇帝下令召見凈到京城祈雨，告訴他所需要的物品一概供給，不要有任何花費，只希望他能夠靜心念誦三寶，慈悲救濟四生。並說如果祈雨成功，可以把國內的空寺和私自剃度的僧人都歸到他的名下，讓他弘揚聖道。皇帝下令允許了他的請求。雖然沒有特別的供給，但另外賞賜了香油。凈在莊嚴寺的靜室裡禪坐。到了第七天黎明時，問守衛的人說：『天空的西北方向應該有白虹出現，可以試著看看。』 English version: Jing, a native of Mizhou (present-day Zhucheng area, Shandong Province). He became a monk at a young age, dedicating himself to the practice of meditation. He was known for his purity, loyalty, respect, prudence, and serenity. He once resided on Mount Meng by the sea, where he meditated for decades, his state unfathomable to others. Later, he traveled south to famous mountains such as Mount Tiantai in Dongyue, cherishing meditation in his heart and remaining untainted by worldly habits. Although his clothes were tattered, his every action was appropriate. The fellow monks did not respect him. Once, the mountain's food supply ran out, and he begged for food in the village every day. On one occasion, on his way back, he encountered a group of tigers, all with their mouths open and eyes closed, appearing hungry. Jing said, 'I have walked in the mountains and forests for many years, and tigers and rhinoceroses are not inherently malicious, so there is no need to fear them. Now they are lined up by the roadside, are they not seeking food?' So he scooped rice with a spoon and put it into their mouths, and he ate the remaining rice facing the tigers. Then he told the tigers, 'I know you have come here because of the shortage of food, and I can only provide you with a little relief. I am deeply ashamed that I cannot fulfill your wishes.' The next day, when he returned from begging for food, the tigers appeared as before. After encountering this situation many times, his companions realized that he was extraordinary. Later, because the mountains were deep and damp, and his body felt unwell, he returned to the seaside and lived next to Mount Meng. He followed the Buddhist path internally, and his external responses were subtle and profound. His good reputation spread far and wide, and even the spirits secretly protected him. Once, there was a severe drought, and the crops all withered. Some practitioners of improper sacrifices prayed wildly, but even with great sincerity, they could not bring rain. Jing said, 'You can stop these evil prayers, I alone can bring rain.' So he went into seclusion and fasted, meditating in a quiet room. On the seventh day, at dawn, dark clouds gathered, and a torrential rain fell, benefiting the people, who revered him as a saint. In the third year of Zhenguan (629 AD), from the winter of the previous year to the summer of this year, there had been no rain in June. The emperor issued an edict, ordering monks and Taoists, as well as the famous mountains, rivers, and temples throughout the country, and even those irregular sacrifices, to universally pray for rain. At that time, rain was prayed for throughout the country, but there was no response at all. The court officials looked at each other, feeling very sad and helpless. A Vice Minister Pan, who had served in Mizhou, knew that Jing had the ability to invoke a response, so he wrote to the emperor. The emperor ordered Jing to be summoned to the capital to pray for rain, telling him that all the necessary items would be provided and that there would be no expenses. He only hoped that Jing could quietly recite the Three Jewels (Triratna), and compassionately save the four kinds of beings (caturyoni). He also said that if the rain was successfully prayed for, the empty temples and privately ordained monks in the country could be placed under his name, allowing him to promote the holy path. The emperor issued an edict granting his request. Although there was no special supply, he was additionally rewarded with sesame oil. Jing meditated in the quiet room of Zhuangyan Temple. On the seventh day, at dawn, he asked the guards, 'There should be a white rainbow in the northwest of the sky, you can try to look.'
【English Translation】 English version: Jing, a native of Mizhou (present-day Zhucheng area, Shandong Province). He became a monk at a young age, dedicating himself to the practice of meditation. He was known for his purity, loyalty, respect, prudence, and serenity. He once resided on Mount Meng by the sea, where he meditated for decades, his state unfathomable to others. Later, he traveled south to famous mountains such as Mount Tiantai in Dongyue, cherishing meditation in his heart and remaining untainted by worldly habits. Although his clothes were tattered, his every action was appropriate. The fellow monks did not respect him. Once, the mountain's food supply ran out, and he begged for food in the village every day. On one occasion, on his way back, he encountered a group of tigers, all with their mouths open and eyes closed, appearing hungry. Jing said, 'I have walked in the mountains and forests for many years, and tigers and rhinoceroses are not inherently malicious, so there is no need to fear them. Now they are lined up by the roadside, are they not seeking food?' So he scooped rice with a spoon and put it into their mouths, and he ate the remaining rice facing the tigers. Then he told the tigers, 'I know you have come here because of the shortage of food, and I can only provide you with a little relief. I am deeply ashamed that I cannot fulfill your wishes.' The next day, when he returned from begging for food, the tigers appeared as before. After encountering this situation many times, his companions realized that he was extraordinary. Later, because the mountains were deep and damp, and his body felt unwell, he returned to the seaside and lived next to Mount Meng. He followed the Buddhist path internally, and his external responses were subtle and profound. His good reputation spread far and wide, and even the spirits secretly protected him. Once, there was a severe drought, and the crops all withered. Some practitioners of improper sacrifices prayed wildly, but even with great sincerity, they could not bring rain. Jing said, 'You can stop these evil prayers, I alone can bring rain.' So he went into seclusion and fasted, meditating in a quiet room. On the seventh day, at dawn, dark clouds gathered, and a torrential rain fell, benefiting the people, who revered him as a saint. In the third year of Zhenguan (629 AD), from the winter of the previous year to the summer of this year, there had been no rain in June. The emperor issued an edict, ordering monks and Taoists, as well as the famous mountains, rivers, and temples throughout the country, and even those irregular sacrifices, to universally pray for rain. At that time, rain was prayed for throughout the country, but there was no response at all. The court officials looked at each other, feeling very sad and helpless. A Vice Minister Pan, who had served in Mizhou, knew that Jing had the ability to invoke a response, so he wrote to the emperor. The emperor ordered Jing to be summoned to the capital to pray for rain, telling him that all the necessary items would be provided and that there would be no expenses. He only hoped that Jing could quietly recite the Three Jewels (Triratna), and compassionately save the four kinds of beings (caturyoni). He also said that if the rain was successfully prayed for, the empty temples and privately ordained monks in the country could be placed under his name, allowing him to promote the holy path. The emperor issued an edict granting his request. Although there was no special supply, he was additionally rewarded with sesame oil. Jing meditated in the quiet room of Zhuangyan Temple. On the seventh day, at dawn, he asked the guards, 'There should be a white rainbow in the northwest of the sky, you can try to look.'
之。尋聲便見。凈曰。雨必至矣。須臾云合驟雨忽零。比至日晡海內通洽。百官表奏皇上之功。凈之陰德全無稱述。新雨初晴農作並務。苗雖出隴更無雨嗣。萎仆將死。設計無所。左僕射房玄齡。躬造凈所請重祈雨。凈曰。雨之升降出自帝臣。凈有何德敢當誠寄。前許無報幽顯同憂。若循素請雨亦應致。以事聞奏。帝又許焉。乃敕權停俗務合朝受齋。凈乃依前靜坐。七日之末又降前澤四民歡泰。遂以有年 敕乃總度三千僧用酬凈德。其徴應難思厥相叵測也。但以京輦諠雜性不狎之。請還本鄉之茂勝寺。山居系業。竟不測其存沒云。同寺僧慧融。亦以禪業見稱。山居服食咒水治病。敕召入京亦住普光寺。二宮敬重禮遺相。接云。
釋慧熙。益州成都人。童稚出家善明篇韻。文筆所趣宛而成章。與綿州震響寺榮智齊名。俱為沙彌。卓異翹秀。后與成都大石寺沙彌道微。連韻賦詩。微有言隙。因即屏絕人事棲心禪業。年登受具周聞經律。摘采英華用為賞要。攝論雜心精搜至理。尤耽三論是所觀門。嘗難基法師塵識義。初問以小乘。基以大乘通之。熙笑曰。大無不攝。但失小宗。晚住州南空慧寺。立性孤貞不群諸偶。弊于食息專想虛玄。一坐掩關二十餘日。眾以不食既久。恐損身命。假以余詞曰。國家搜訪藝能甚急。今
【現代漢語翻譯】 現代漢語譯本：他循著聲音便看見了他。凈公說：『雨一定會下的。』 不一會兒，烏雲聚集，突然下起了大雨。到傍晚時分，全國都得到了雨水的滋潤。百官上表奏報皇上的功德，而凈公的陰德卻完全沒有人稱讚。新雨過後，農民們開始忙於農耕。雖然秧苗已經從田埂里長出來了，但之後一直沒有下雨，秧苗都快要枯死了。大家想盡辦法也沒有用。左僕射房玄齡親自到凈公那裡，請求他再次祈雨。凈公說：『雨水的降落是出自帝王的功德，我有什麼德行敢當此重任？之前答應祈雨是因為幽冥和顯世都為此擔憂。如果按照之前的請求，雨水也應該會降下的。』 房玄齡將此事稟告了皇上，皇上再次答應了他。於是下令暫時停止俗務，全體朝臣一起齋戒。凈公於是按照之前的方法祈雨。七天之後，又降下了之前的甘霖，百姓們都非常高興，於是迎來了豐收之年。皇上下令總共度化三千僧人，用來報答凈公的恩德。他的徵兆和應驗難以思議，他的相貌也難以預測。只是因為京城喧鬧嘈雜，他的性情不喜歡，所以請求回到家鄉的茂勝寺，在山中隱居修行。最終沒有人知道他的最終結局。同寺的僧人慧融，也因為禪修而聞名，他在山中隱居，服用草藥，用咒水治病。皇上下令召他入京，也住在普光寺，受到二宮的尊敬和厚待。
釋慧熙（Shi Huixi），是益州成都人。小時候就出家，擅長詩歌韻律，文筆流暢，一揮而就。與綿州震響寺的榮智（Rongzhi）齊名，兩人都還是沙彌的時候，就非常傑出。後來與成都大石寺的沙彌道微（Daowei）一起連句賦詩，因為一些小矛盾，就斷絕了人事往來，專心禪修。到了受具足戒的年齡，廣泛學習經律，摘取其中的精華作為自己的準則。精研《攝大乘論》（She Dasheng Lun）和《雜心論》（Zaxin Lun），尤其喜歡《三論》（San Lun），將其作為觀行的法門。曾經與基法師（Ji Fashi）辯論塵識的義理。開始的時候用小乘的觀點提問，基法師用大乘的觀點來解釋。慧熙笑著說：『大乘無所不包，但是卻失去了小乘的宗旨。』 晚年住在州南的空慧寺，性格孤僻正直，不與其他人交往。他減少飲食和睡眠，專心冥想虛空玄妙的境界。曾經一次閉關二十多天。大家因為他很久沒有吃飯，擔心會損害他的身體，就用委婉的言辭勸他說：『國家現在非常急切地搜尋有才能的人，現在……』
【English Translation】 English version: He followed the sound and saw him. Jing said, 'It will surely rain.' Soon, dark clouds gathered, and a sudden downpour began. By evening, the entire country was soaked. The officials submitted memorials praising the Emperor's virtue, but Jing's hidden virtue was not mentioned at all. After the new rain, the farmers busied themselves with agriculture. Although the seedlings had emerged from the ridges, there was no subsequent rain, and they were withering and dying. They tried every possible solution without success. The Left Minister, Fang Xuanling, personally went to Jing to request him to pray for rain again. Jing said, 'The rise and fall of rain comes from the Emperor's virtue. What virtue do I have to bear such a responsibility? The previous promise to pray for rain was because both the unseen and the seen worlds were concerned. If we follow the previous request, rain should come.' Fang Xuanling reported this matter to the Emperor, who agreed again. He then ordered a temporary halt to secular affairs, and the entire court observed a fast together. Jing then prayed as before. After seven days, the previous sweet rain fell again, and the people were overjoyed, ushering in a year of abundance. The Emperor ordered the ordination of three thousand monks in total to repay Jing's virtue. His signs and responses are difficult to fathom, and his appearance is unpredictable. However, because the capital was noisy and chaotic, and his nature did not like it, he requested to return to his hometown's Maosheng Temple, to live in the mountains and cultivate. In the end, no one knew his final fate. The monk Huirong of the same temple was also known for his Chan practice. He lived in the mountains, took herbs, and used mantra water to cure diseases. The Emperor ordered him to enter the capital and also live in Puguang Temple, where he was respected and treated with courtesy by the two palaces.
Shi Huixi (釋慧熙), a person from Chengdu, Yizhou (益州成都). He left home at a young age and was good at poetry and rhyme. His writing was smooth and accomplished. He was as famous as Rongzhi (榮智) of Zhenxiang Temple in Mianzhou (綿州震響寺). Both were outstanding when they were still Shami (沙彌, novice monks). Later, he and Daowei (道微), a Shami of Dashi Temple in Chengdu (成都大石寺), composed poems together. Because of some minor conflicts, they broke off personal relations and devoted themselves to Chan practice. When he reached the age of receiving full ordination, he widely studied the Sutras and Vinaya, extracting the essence for his own principles. He studied the She Dasheng Lun (攝大乘論, Mahāyānasaṃgraha) and Zaxin Lun (雜心論, Abhidharma-samuccaya), especially liked the San Lun (三論, Three Treatises), and used it as a method of contemplation. He once debated the meaning of dust consciousness with Dharma Master Ji (基法師). At the beginning, he asked questions from the perspective of Hinayana, and Dharma Master Ji explained it from the perspective of Mahayana. Huixi smiled and said, 'Mahayana encompasses everything, but it loses the purpose of Hinayana.' In his later years, he lived in Konghui Temple (空慧寺) in the south of the state. He was solitary and upright, and did not associate with others. He reduced his diet and sleep, and focused on meditating on the realm of emptiness and mystery. He once secluded himself for more than twenty days. Because he had not eaten for a long time, everyone was worried that it would damage his body, so they persuaded him with euphemistic words, saying, 'The country is now very eager to search for talented people, now...'
不食閉門。世人謂聖。愿息流言。可時處眾。熙懼矯飾便開門進食。由是迄今將三十載。一身獨立不畜侍人。一食而止不受人施。有講便聽。夜宿本房。但坐床心兩頭塵合。自余房地惟有一蹤。余並莓苔青絮衣服弊惡僅免遮羞。冬則加納夏則布衣。以冬破納懸置樑上。有聞熙名就房參拜。迎逆接候累日方見。時發幽問吐言高遠。預有元席皆共憚之。年九十卒。今見在具諸聞睹。
釋世瑜。姓陳氏。住始州。父母早亡。傭作取濟。身形偉壯。長八尺三寸。希向佛理無由自達。大業十二年。往綿州震響寺倫法師所出家。一食頭陀勤苦相續。又往利州入籍住寺。后入益州綿竹縣響應山。獨住多年。四猿供給山果等食。有信士母家生者。負糧來送驚訝深山。常燒熏陸沉水香等。既還山半路見兩人形甚青色狀貌希世。負蓮華蔗芋而上。云我供給禪師去也。然其山居三年之中。食米一石七斗。六時行道以猿鳴為候。初惟一泉後有三泉又出流下。貞觀元年。夢有四龍來入心眼。既覺大悟三論宗旨。遂往靈睿法師講下。所聞詞理宛若舊尋。即而覆述。便往綿州住大施寺。至十九年四月八日往崇樂寺。言話欲遊方去。或有喻曰。只此寺者是諸方也。因還大施本房。香氣滿室。坐處之地涌三金錢。合衆尋香從瑜房而出。乃見加坐手尚
【現代漢語翻譯】 現代漢語譯本： 『不食閉門』（不吃東西，閉門不出）。世人稱他為『聖』。他希望停止流言蜚語，可以隨時隨地與大眾相處。他害怕虛偽和矯飾，所以打開門讓人進來給他食物。從那時到現在將近三十年，他獨自一人生活，不蓄養侍從。每天只吃一頓飯，不接受別人的施捨。有人講經說法，他就去聽。晚上睡在自己的房間里，只是床的中間有坐臥的痕跡，兩頭都積滿了灰塵。除了床以外，房間的其他地方只有一條走過的痕跡，其餘的地方都長滿了苔蘚。衣服破舊不堪，僅僅能夠遮羞。冬天就多穿幾層破舊的衣服，夏天就穿粗布衣服。冬天脫下的破衣服就懸掛在房樑上。有人聽說了釋熙（Shi Xi）的名聲，就到他的房間去參拜，他總是先拒絕，然後才接見，要等好幾天才能見到他。他時常提出深奧的問題，說出高遠的見解。事先準備好的座位，大家都害怕坐上去。九十歲時去世。現在所說的這些都是親眼所見親耳所聞。
釋世瑜（Shi Shiyu），俗姓陳，住在始州（Shizhou）。父母早年去世，靠做僱工維持生計。他身材高大魁梧，身高八尺三寸。渴望瞭解佛理，但沒有途徑可以自己領悟。大業十二年，前往綿州（Mianzhou）震響寺（Zhenxiang Temple），在倫法師（Lun Fashi）那裡出家。奉行『一食頭陀』（每天只吃一頓飯的苦行僧）的苦行，勤奮刻苦，從不間斷。後來又前往利州（Lizhou），在寺里登記居住。之後進入益州（Yizhou）綿竹縣（Mianzhu County）的響應山（Xiangying Mountain），獨自居住多年。有四隻猿猴給他提供山上的水果等食物。有一位信徒的母親是本地人，揹著糧食來送給他，驚訝于深山之中竟然有人居住。他經常焚燒熏陸香（一種香料）和沉水香（一種香料）等。回去的時候，在半路上看見兩個人，長得非常青色，相貌奇異罕見，揹著蓮花和甘蔗芋頭向上走，說：『我們是去供給禪師的。』然而，他在這座山上住了三年，只吃了一石七斗米。每天六時（佛教中的一天六個時段）修行，以猿猴的鳴叫作為時間標誌。最初只有一股泉水，後來又出現了三股泉水流淌下來。貞觀元年，夢見有四條龍進入他的心和眼睛。醒來后，徹底領悟了三論宗（Sanlun School）的宗旨。於是前往靈睿法師（Lingrui Fashi）那裡聽講，所聽到的詞句和道理，就像是以前就學過的一樣。隨即就能複述出來。之後前往綿州（Mianzhou）居住在大施寺（Dashi Temple）。到貞觀十九年四月八日，前往崇樂寺（Chongle Temple），說想要去遊歷四方。有人勸他說：『這座寺廟就是所有的四方啊。』於是回到大施寺（Dashi Temple）自己的房間。房間里充滿了香氣，他坐的地方涌出了三枚金錢。大家尋找香氣，從釋世瑜（Shi Shiyu）的房間里出來，看見他盤腿而坐，手還放在...
【English Translation】 English version: 'Not eating, closing the door' (not eating and staying behind closed doors). People call him 'Sage'. He wished to stop the rumors and be able to be with the public at any time and place. He feared hypocrisy and affectation, so he opened the door for people to bring him food. From then until now, it has been nearly thirty years. He lived alone, not keeping any servants. He only ate one meal a day and did not accept alms from others. If someone preached the Dharma, he would listen. At night, he slept in his own room, only the middle of the bed showed signs of sitting and lying down, and both ends were covered with dust. Apart from the bed, there was only one path in the rest of the room, and the rest was covered with moss. His clothes were tattered and barely covered his shame. In winter, he wore several layers of old clothes, and in summer, he wore coarse cloth. The old clothes he took off in winter were hung on the beams. Someone heard of Shi Xi's reputation and came to his room to pay homage. He always refused first and then received them, and it took several days to see him. He often asked profound questions and expressed lofty views. Everyone was afraid to sit on the seats prepared in advance. He died at the age of ninety. What is said now is all seen and heard with one's own eyes and ears.
釋世瑜 (Shi Shiyu), whose secular surname was Chen, lived in 始州 (Shizhou). His parents died early, and he made a living by working as a hired laborer. He was tall and strong, eight feet three inches tall. He longed to understand the Buddhist principles, but had no way to realize them on his own. In the twelfth year of the Daye era, he went to 綿州 (Mianzhou) 震響寺 (Zhenxiang Temple) and became a monk under 法師 (Lun Fashi). He practiced the asceticism of 'one meal a day' (頭陀, a monk who practices asceticism by eating only one meal a day), diligently and continuously. Later, he went to 利州 (Lizhou) and registered to live in a temple. After that, he entered 益州 (Yizhou) 綿竹縣 (Mianzhu County)'s 響應山 (Xiangying Mountain) and lived alone for many years. Four monkeys provided him with mountain fruits and other food. The mother of a believer was a local, and she carried grain to send to him, surprised that someone lived in the deep mountains. He often burned 熏陸香 (a kind of incense) and 沉水香 (a kind of incense), etc. On the way back, he saw two people, very cyan in color, with rare and strange appearances, carrying lotus flowers and sugarcane taro upwards, saying, 'We are going to provide for the Chan master.' However, he lived on this mountain for three years and only ate one stone and seven dou of rice. He practiced the six periods (six periods of the day in Buddhism) every day, using the monkeys' calls as time markers. At first, there was only one spring, and later three more springs flowed down. In the first year of the Zhenguan era, he dreamed that four dragons entered his heart and eyes. After waking up, he thoroughly understood the tenets of the 三論宗 (Sanlun School). So he went to 法師 (Lingrui Fashi) to listen to lectures, and the words and principles he heard were as if he had learned them before. He was able to repeat them immediately. After that, he went to 綿州 (Mianzhou) and lived in 大施寺 (Dashi Temple). On April 8th of the nineteenth year of Zhenguan, he went to 崇樂寺 (Chongle Temple) and said that he wanted to travel around. Someone advised him, 'This temple is all the directions.' So he returned to his room in 大施寺 (Dashi Temple). The room was filled with fragrance, and three gold coins sprang up from the place where he was sitting. Everyone looked for the fragrance and came out of 釋世瑜 (Shi Shiyu)'s room, and saw him sitting cross-legged, his hands still on...
執爐。刺史劉德威慶所未聞。作龕坐之。三年不倒。春秋六十三矣。
釋智聰。未詳何人。昔住楊都白馬寺。后住止觀專聽三論。陳平后度江住楊州安樂寺。大業既崩思歸無計。隱江荻中誦法華經七日不饑。恒有四虎繞之而已。不食已來經今十日。聰曰。吾命須臾。卿須可食。虎曰。造天立地無有此理。忽有一翁年可八十。掖下挾船曰。師欲度江棲霞住者。可即上船。四虎一時目中淚出。聰曰。救危拔難正在今日可迎四虎。於是利涉往達南岸。船及老人不知何在。聰領四虎同至棲霞舍利塔西。經行坐禪誓不寢臥。眾徒八十咸不出院。若有兇事一虎入寺大聲告眾。由此驚悟每以為式。聰以山林幽遠糧粒艱阻。乃合率楊州三百清信以為米社人別一石年一送之。由此山糧供給。道俗乃至禽獸通皆濟給。至貞觀二十二年四月八日。小食訖往止觀寺。禮大師影像執爐遍禮。又往興皇墓所禮拜。還歸本房安坐而卒。異香充溢。丹陽一郭受戒道俗三千餘人。奔走山服哀慟林野。時年九十九矣。
釋僧徹。姓靳。河東萬泉人。性戒肅成專思出俗。慈親鞠養未始遂之。既丁荼蓼乃遵前志。樂行蘭若索居蒲坂。習平等觀行實言法。四俗歸向承化連邑。有孤山者。一曰介山。即介子推之故地也。其山陽介村是也。遂依而結業。蔭
【現代漢語翻譯】 現代漢語譯本 執爐。刺史劉德威（人名）慶幸自己從未聽說過這樣的事，便為他建造龕位供奉，三年都沒有倒塌。當時智聰年齡六十三歲。
釋智聰（法號），不清楚是什麼地方人。早年住在楊都（今江蘇揚州）白馬寺，後來住在止觀寺，專心聽講三論。陳朝滅亡后，他渡江住在揚州安樂寺。隋煬帝大業年間天下大亂，智聰想回北方卻無計可施，便隱居在江邊的蘆葦叢中，誦讀《法華經》七天不覺得飢餓，常有四隻老虎圍繞著他。自從不吃東西以來已經十天了。智聰說：『我的生命很快就要結束了，你們需要食物。』老虎說：『造天立地也沒有這樣的道理。』忽然出現一位年齡大約八十歲的老翁，腋下夾著一條船說：『法師想要渡江去棲霞山居住嗎？可以立刻上船。』四隻老虎一時眼中流出淚水。智聰說：『救助危難，就在今天，可以迎接四隻老虎。』於是順利地渡過江到達南岸，船和老人不知去了哪裡。智聰帶領四隻老虎一同到達棲霞寺舍利塔西邊，經行坐禪，發誓不睡覺。眾弟子八十人都不出寺院。如果有什麼兇險的事情，一隻老虎就會進入寺院大聲告知眾人。因此大家受到驚醒，每次都以此為規矩。智聰因為山林幽遠，糧食供應困難，於是聯合楊州三百名清信士女，組成米社，每人每年捐獻一石米。因此山上的糧食得到供給，僧俗乃至禽獸都得到救濟。到貞觀二十二年四月八日，智聰吃完少量食物后前往止觀寺，禮拜大師的畫像，手執香爐遍禮諸處，又前往興皇法師的墓地禮拜，返回自己的房間安然坐化，異香充滿四周。丹陽一帶接受戒律的僧俗三千餘人，奔赴山中，身穿喪服，在山野中哀慟。當時智聰年齡九十九歲。
釋僧徹（法號），姓靳，是河東萬泉（今山西萬榮）人。天性嚴守戒律，一心想要出家，但慈愛的母親撫養他，始終沒有答應他的請求。等到父母去世后，他才遵從以前的志向，喜歡在蘭若（寺院）修行，獨自居住在蒲坂（今山西永濟），學習平等觀，奉行真實的言語和佛法。四方信徒歸向他，教化影響到鄰近的村邑。有一座孤山，也叫介山，就是介子推（春秋時期人物）的故地。那座山的南面是介村。於是僧徹依靠這座山結廬修行，在樹蔭下...
【English Translation】 English version Holding the incense burner. The prefect Liu Dewei (person's name) rejoiced that he had never heard of such a thing, so he built a shrine for him to sit in, and it did not collapse for three years. At that time, Zhicong was sixty-three years old.
釋智聰（Shì Zhìcōng）(Dharma name), it is not clear where he was from. He used to live in Baima Temple (White Horse Temple) in Yangdu (present-day Yangzhou, Jiangsu), and later lived in Zhiguan Temple, focusing on listening to the Three Treatises. After the fall of the Chen Dynasty, he crossed the river and lived in Anle Temple in Yangzhou. During the reign of Emperor Yang of Sui, the world was in chaos, and Zhicong wanted to return to the north but had no way to do so, so he lived in seclusion in the reeds by the river, reciting the Lotus Sutra for seven days without feeling hungry, and was often surrounded by four tigers. It has been ten days since he stopped eating. Zhicong said, 'My life is coming to an end soon, and you need food.' The tigers said, 'There is no such reason in creating heaven and earth.' Suddenly, an old man of about eighty years old appeared, carrying a boat under his arm, and said, 'Does the Dharma Master want to cross the river to live in Qixia Mountain? You can get on the boat immediately.' The four tigers shed tears in their eyes at once. Zhicong said, 'Helping those in danger is today, you can welcome the four tigers.' So he successfully crossed the river and reached the south bank, and the boat and the old man disappeared. Zhicong led the four tigers to the west of the Shariputra Pagoda in Qixia Temple, walking and meditating, vowing not to sleep. The eighty disciples did not leave the temple. If there was any danger, a tiger would enter the temple and loudly inform everyone. Therefore, everyone was awakened and used this as a rule. Zhicong, because the mountains were remote and the food supply was difficult, united three hundred devout men and women in Yangzhou to form a rice society, each donating one stone of rice per year. Therefore, the mountain's food supply was provided, and monks, laypeople, and even birds and animals were all relieved. On April 8th of the twenty-second year of Zhenguan, after eating a small meal, Zhicong went to Zhiguan Temple, worshiped the image of the master, held the incense burner and worshiped everywhere, and then went to the tomb of Master Xinghuang to worship, returned to his room and passed away peacefully, and the strange fragrance filled the surroundings. More than three thousand monks and laypeople in Danyang received the precepts, rushed to the mountains, wore mourning clothes, and mourned in the mountains and fields. At that time, Zhicong was ninety-nine years old.
釋僧徹（Shì Sēngchè）(Dharma name), surnamed Jin, was from Wanquan in Hedong (present-day Wanrong, Shanxi). He was naturally strict in observing the precepts and一心想要出家(wholeheartedly wanted to become a monk), but his loving mother raised him and never agreed to his request. After his parents passed away, he followed his previous aspirations, liked to practice in the Aranya (monastery), and lived alone in Puban (present-day Yongji, Shanxi), learning the view of equality and practicing true words and Dharma. Believers from all directions turned to him, and his teachings influenced the neighboring villages. There is a Gushan (Solitary Mountain), also called Jie Mountain, which is the old place of Jie Zitui (a figure in the Spring and Autumn Period). The south side of that mountain is Jie Village. So Sengche relied on this mountain to build a hut for practice, under the shade of the trees...
以石巖汲以下隰。積歲崇道物莫不高之。各舍財力共營圖構。地本高險古絕源泉。念矜勞倦中宵軫結。晨行巖險見如潤濕。以刃導之應手泉涌。道俗聞此驚歎歸依。更廣其居重增檐宇。秦州刺史房仁裕。表陳其事請立伽藍。下敕許之。今之陷泉寺是也。公私榮慶請徹以為寺主。俯從物議遂乃從之。四方慕義相顧依投門庭充𨶮。及徐王部絳。寺又屬焉。軒蓋來尋請居州邑。傾心盡禮厚供彌隆。俄復還山卻崇前業。性在慈仁弘濟成務。所以群鳥食于掌上。宿雁翔于廡下。年逾杖國未嘗痾瘵。忽告眾曰。吾將去矣。食畢收衣結加趺坐。顧命徒屬誡以清言。並令出戶惟留一侍。告曰。夫識神托形寄之暖氣。命盡身冷方可觸吾。告已冥目若禪。久而尋視方知已絕。春秋七十有七。初未終之前。三朝山樹通變白色。橫云如帶絕望東西道俗奔赴制以心喪禮也。遷靈山窟還依坐之。府縣官庶子來咸會。是日風清景亮降以白花。六出凈榮如雪如冰。衣以承之不久便散。三載之後猶存初坐。門人為之易簣。而衣服一無玷汙。乃就加漆布。弟子等懷雙林右脅之教。抱兩楹負手之歌。以為相好像設。開含識之尊嚴。法慧聲光寔超生之津濟。遂就京邑奉建高碑。高一丈五尺。刻像書經兼敘言行。引還本寺聚眾立之。度支尚書唐臨。昔住萬泉贊承俗
【現代漢語翻譯】 現代漢語譯本： 在石巖下開鑿，引水到低窪的田地。多年來，他崇尚道義，萬物沒有不敬仰他的。人們各自捐獻財物，共同經營建造。這地方原本地勢高險，自古以來就沒有水源。他考慮到人們的辛勞疲倦，深夜憂心忡忡。清晨行走在巖石險峻之處，看到好像有潤濕的痕跡。用刀引導，應手而出泉水涌出。道士和百姓聽到這件事，都驚歎不已，歸順依附。於是更加擴建他的住所，重新增添屋檐。秦州刺史房仁裕，上表陳述這件事，請求建立伽藍（寺廟）。皇帝下令允許。這就是現在的陷泉寺。官府和百姓都感到榮幸和慶幸，請求他擔任寺廟的住持。他順從大家的意見，於是就答應了。四方仰慕道義的人，互相照顧著前來投靠，門庭擁擠。等到徐王管轄絳州，寺廟又歸屬那裡。達官貴人前來拜訪，請求他居住在州城。他們傾盡心意，以豐厚的禮節供養他。不久他又回到山中，繼續從事以前的事業。他的本性在於慈悲仁愛，弘揚救濟，成就事業。所以群鳥在他手掌上啄食，棲息的雁子在他屋檐下飛翔。年齡超過七十歲，從未生病。忽然告訴眾人說：『我將要離開了。』吃完飯，收拾好衣服，結跏趺坐。回頭囑咐弟子們，用清凈的語言告誡他們。並且讓他們都出去，只留下一個侍者。告訴他說：『人的識神寄託于形體，依靠溫暖的氣息。生命終結身體冰冷時，才可以觸碰我。』說完，閉上眼睛，好像在禪定。過了很久，人們檢視他，才知道他已經去世了。享年七十七歲。最初在他去世之前，三朝山上的樹木都變成白色。橫著的雲彩像帶子一樣，橫絕東西，道士和百姓奔走相告，按照喪禮的心意來哀悼。將他的靈柩遷到山洞裡，仍然按照他坐著的姿勢安放。府縣的官員和百姓都來聚會。這一天風清日朗，天降白花。六角形的白花潔凈而繁盛，像雪像冰。人們用衣服承接，不久就消散了。三年之後，他最初坐著的地方仍然存在。弟子們為他更換了棺材，而他的衣服一點也沒有被玷汙。於是就給他塗上漆，裹上布。弟子們懷著雙林右脅（佛陀涅槃的姿勢）的教義，抱著兩楹負手（孔子去世時的姿勢）的悲痛。以為他設定畫像，開啟含識的尊嚴。法慧（指去世的僧人）的聲名和光輝，確實是超脫生死的渡船。於是就在京城建造高大的石碑。高一丈五尺，刻上他的畫像，書寫經文，並且敘述他的言行。然後將石碑運回本寺，聚集眾人立起來。度支尚書唐臨，過去住在萬泉，讚揚和繼承世俗的...
【English Translation】 English version: He dug below the rocky cliffs to draw water to the lower-lying fields. Over the years, he revered the Dao (the Way), and all things respected him. People donated their wealth and jointly managed the construction. The land was originally high and dangerous, with no source of water since ancient times. He considered the people's hard work and fatigue, and was worried in the middle of the night. In the early morning, he walked on the dangerous rocks and saw what appeared to be moist traces. Guiding with a blade, a spring gushed forth at his touch. Daoists and common people, hearing of this, were amazed and took refuge in him. Thus, they further expanded his residence and added eaves. Fang Renyu, the governor of Qin Prefecture, submitted a memorial stating this matter and requested the establishment of a Sangharama (monastery). The emperor issued an edict permitting it. This is now the Xianquan Temple (Sunken Spring Temple). Officials and commoners alike felt honored and fortunate, requesting him to serve as the abbot of the temple. He complied with the public's opinion and agreed. People from all directions, admiring his righteousness, took care of each other and came to seek refuge, filling his courtyard. When Prince Xu governed Jiang Prefecture, the temple also belonged to that jurisdiction. Dignitaries came to visit, requesting him to reside in the prefectural city. They wholeheartedly offered generous and abundant offerings. Soon, he returned to the mountains and continued his previous work. His nature lay in compassion and kindness, promoting salvation and accomplishing tasks. Therefore, flocks of birds ate from his palm, and resting geese flew under his eaves. Over the age of seventy, he never suffered from illness. Suddenly, he told the assembly, 'I am about to depart.' After eating, he tidied his robes, sat in the lotus position. He turned to instruct his disciples, admonishing them with pure words. And ordered them all to leave, leaving only one attendant. He told him, 'The spirit of consciousness relies on the body, depending on warm breath. Only when life ends and the body is cold may you touch me.' After speaking, he closed his eyes as if in meditation. After a long time, people checked on him and realized he had passed away. He lived to the age of seventy-seven. Initially, before his death, the trees on the Three Dynasties Mountain all turned white. Horizontal clouds like belts stretched across east and west, and Daoists and common people rushed to mourn, observing mourning rites with heartfelt sorrow. His coffin was moved to a mountain cave, still placed in his seated position. Officials and commoners from the prefecture and county all gathered. On that day, the wind was clear and the scenery bright, and white flowers fell from the sky. Six-petaled white flowers, pure and flourishing, like snow and ice. People caught them with their clothes, but they soon dissipated. Three years later, the place where he first sat still remained. The disciples replaced his coffin, but his clothes were not stained at all. So they lacquered and wrapped him in cloth. The disciples cherished the teachings of the Twin Sala Trees and the right side (the Buddha's Nirvana posture), embracing the sorrow of the two pillars and leaning hands (Confucius' death posture). They set up an image of him, opening up the dignity of consciousness. The fame and glory of Fa Hui (the deceased monk) were indeed a ferry for transcending life and death. Therefore, they built a tall stele in the capital. Fifteen feet tall, it was engraved with his image, scriptures, and a narrative of his words and deeds. Then they transported the stele back to the temple and erected it, gathering the assembly. Tang Lin, the Minister of Revenue, who once lived in Wanquan, praised and inherited the secular...
務。性行專信素奉歸依。后仕華省常修供養。顧惟德本便勒銘云。◎
論曰。經不云乎。禪智相遵念慧攸發。神遊覺觀惑使交馳。何以知其然耶。但由欲界亂善性極六天。色有定業。體封八地通為世結。愛味不殊。莫非諦集重輕。故得報居苦樂。終是輪迴諸界。未曰缺有超生。且據亂靜二緣。故略分斯兩位。然則三乘賢聖。及以六邪諸道。將欲厭煩棲慮。莫不依乎初定。良以心殊粗妙慧開通局。遂有總斯一地得延邪正之機。自釋教道東心學惟鮮。逮于晉世方聞睿公。故其序云。慧理雖少。足以開神達命。禪法未傳。至於攝緣系想。寄心無地。時翻大論有涉禪門因以情求廣其行務。童壽弘其博施。乃為出禪法要解等經。自斯厥後祖習逾繁。曇影道融。厲精於淮北。智嚴慧觀。勤志於江東。山棲結眾。則慧遠標宗。獨往孤征。則僧群顯異。雖復攝心之傳時或漏言。而茂績芳儀更開正級。不可怪也。逮于梁祖廣辟定門。搜揚㝢內有心學者。總集楊都。校量深淺自為部類。又于鐘陽。上下雙建定林。使夫息心之侶棲閑綜業。於時佛化雖隆。多游辯慧。詞鋒所指波涌相凌。至於徴引蓋無所算。可謂徒有揚舉之名。終虧直心之實。信矣。或有問曰。大聖垂教正像為初。禪法廣行義當修習。今非斯時。固絕條緒其次不倫。方稱
【現代漢語翻譯】 現代漢語譯本：他天性善良，行為端正，一心一意地信奉和歸依佛法。後來在朝廷任職，經常供養三寶。考慮到積累功德是根本，於是刻石銘記這些事蹟。
論曰：佛經上不是說過嗎？『禪定和智慧相互促進，念頭和智慧由此生髮。精神在覺悟和觀照中游歷，煩惱和慾望交織奔騰。』為什麼會這樣呢？只因爲欲界眾生心性散亂，善的本性被極樂的六慾天所迷惑。色界有固定的業報，其本體封閉在色界的八個層次中，這些都可被認為是世俗的束縛。對愛慾的執著沒有差別，無一不是苦諦的根源，導致眾生承受輕重不同的果報，居住在苦樂交織的輪迴之中，無法超越生死。暫且根據散亂和寂靜這兩種因緣，所以大致分為這兩個層次。如此說來，無論是三乘的賢聖，還是六種外道，想要厭離煩惱，安住思慮，都離不開最初的禪定。因為心有粗細之分，智慧有開通和侷限之別，所以才能總括這一禪定之地，得到延續邪正的機會。自從佛教傳入中國，真心修學的人很少。到了晉代，才聽說有慧遠大師。所以他的序言說：『慧理雖然淺薄，但足以開啟神智，通達性命。』禪法沒有廣泛傳播，以至於攝持因緣，繫縛念頭，寄託心靈的地方都沒有。當時翻譯《大智度論》，其中涉及到禪門的內容，因此人們才開始尋求和推廣禪修。童壽弘揚他的博施精神，於是翻譯出《禪法要解》等經典。自此以後，學習禪法的人越來越多。曇影、道融在淮北精進修行，智嚴、慧觀在江東勤奮立志。山居修行，結社共修，以慧遠為宗師。獨自修行，孤身弘法，則有僧群顯現出與衆不同的風采。即使攝心禪定的傳承有時會有遺漏，但他們卓越的功績和美好的風範，仍然開創了正統的禪修道路。這並不奇怪。到了梁武帝時期，廣泛開闢禪定之門，搜尋國內有志於禪修的人，聚集在楊都，衡量他們的禪定深淺，分為不同的部類。又在鐘山南北兩處，分別建立定林寺，使那些想要息心止唸的人，能夠在此安居修行。當時佛教雖然興盛，但大多是遊走于辯論和智慧之間，言辭鋒利，相互攻擊，引經據典，不計其數。可以說是徒有揚名的虛名，最終缺乏真誠的修行。確實如此。或許有人會問：大聖人垂教，以正法時期為最初，禪法廣泛流行，理應修習。現在不是那個時代，所以斷絕了禪修的途徑，其次是不倫不類，才能稱得上是...
【English Translation】 English version: He was naturally kind, upright in conduct, and wholeheartedly devoted to and took refuge in the Buddha's teachings. Later, he served in the imperial court and frequently made offerings to the Three Jewels. Considering that accumulating merit was fundamental, he had these deeds inscribed on a stone tablet.
Commentary: Doesn't the scripture say, 'Samadhi (Chan) and wisdom (Prajna) promote each other, and thoughts and wisdom arise from this. The spirit travels in awakening and contemplation, and afflictions and desires intermingle and rush about.' Why is this so? It is only because the minds of beings in the desire realm are scattered, and the nature of goodness is deluded by the six heavens of extreme bliss. The form realm has fixed karmic retribution, and its essence is sealed within the eight levels of the form realm, all of which can be considered worldly bonds. The attachment to love and desire is no different, and all are the root of suffering, leading beings to bear different degrees of karmic retribution, dwelling in the cycle of suffering and joy, unable to transcend birth and death. For the time being, based on the two conditions of scattering and stillness, these are roughly divided into these two levels. Thus, whether it is the virtuous and holy ones of the Three Vehicles or the six heretical paths, if they want to renounce煩惱(kleshas, afflictions) and dwell in contemplation, they cannot be separated from the initial samadhi. Because the mind has coarse and subtle distinctions, and wisdom has openness and limitations, it is possible to encompass this land of samadhi and obtain the opportunity to extend the right and wrong. Since Buddhism was introduced to China, there have been few who truly practice. It was not until the Jin Dynasty that Master Huiyuan was heard of. Therefore, his preface says, 'Although Hui Li's understanding is shallow, it is enough to open the mind and understand life.' The Chan method was not widely spread, so that there was no place to grasp conditions, bind thoughts, and entrust the mind. At that time, the Mahaprajnaparamita-sastra (大智度論, Great Wisdom Sutra) was translated, which involved the content of the Chan school, so people began to seek and promote Chan practice. Tongshou promoted his spirit of generosity, so he translated scriptures such as the Chan Fa Yao Jie (禪法要解, Essentials of Chan Methods). Since then, more and more people have studied Chan practice. Tanying and Daorong diligently practiced in Huaibei, and Zhiyan and Huiguan diligently aspired in Jiangdong. Living in the mountains, forming communities for joint practice, Huiyuan was the founder. Practicing alone and propagating the Dharma alone, the Sangha group showed a different style. Even if the transmission of Shexin (攝心, mind-collecting) samadhi sometimes had omissions, their outstanding achievements and beautiful demeanor still created an orthodox path of Chan practice. This is not surprising. By the time of Emperor Wu of Liang, the gate of samadhi was widely opened, and those who were determined to practice Chan were searched for in the country, gathered in Yangdu, and their depths of samadhi were measured and divided into different categories. Also, on the north and south sides of Zhongshan, Dinglin Temple (定林寺, Samadhi Forest Temple) was built separately, so that those who wanted to calm their minds and stop their thoughts could live and practice here. Although Buddhism was prosperous at that time, most of them were wandering between debate and wisdom, their words were sharp, attacking each other, citing scriptures, countless. It can be said that it is only a false name of fame, and ultimately lacks the reality of sincere practice. Indeed. Perhaps someone will ask: The Great Sage taught, taking the period of the Right Dharma as the beginning, and Chan practice is widely popular, so it should be practiced. Now is not that era, so the path of Chan practice is cut off, and secondly, it is inappropriate to be called...
末法。乃遵戒之行。斯為極也。請為陳之。因為敘曰。原夫正像東設被在機緣。至於務道無時不契。然教中廣敘信法兩徒。誠由利鈍等機。所以就時分位。若能返源體道深厭諸有。學與佛世其德齊焉。故初千年為正法也。即謂會正成聖機悟不殊。第二千年依教修學。情投漸鈍會理叵階。攝靜住持微通性旨。然于慧釋未甚修明。相似道流為象法也。第三千年后末法初基。乃至萬年。定慧道離但弘世戒。威儀攝護相等禪蹤。而心用浮動全乖正受。故並目之為末法也。善見所述法住萬年。護持紹世斯蹤可錄。若依魔耶。時度千年不修靜觀。非通論也。約相兩敘矛盾乖蹤。就緣判教各有其致。至如世情煩掉人顯鋒奇。才敩攝持皆耽昏漠。良由習熏既遠宗匠難常。即目易觀未遑誠教。善見萬載亦是明規。準法具修義無不獲。故論敘云。初五千年得三達智。后五千但遵戒法。前據道法。理觀住持。故云入聖。諒有從也后在事亂。相法住持。何能入道。故言是也。若乃心水鼓浪。則世業難成。想寂離緣。則理自清顯。涅槃敘定。豈不然哉。故使聚落宴坐神仙致譏。空林睡臥群聖同美。誠以托靜求心。則散心易攝。由攝心故。得解脫也。成論明誥。斯可師之。世有定學妄傳風教。同纏俗染混輕儀跡。即色明空。既談之於心口。體亂為靜
【現代漢語翻譯】 現代漢語譯本 末法時期，如果能夠遵行戒律，這已經是最高的行爲了。請允許我來闡述這個問題。追溯以往，正法和像法時期，佛法應機施設，無論何時修行都能與道契合。然而，佛經中廣泛敘述了信法和學法兩種途徑，確實是因為眾生的根器有利有鈍。因此，根據不同的時期和根器，佛法也有不同的側重。如果能夠返本溯源，體悟大道，深深厭離世間諸有，那麼他的修行就和佛陀在世時一樣。所以最初的一千年被稱為正法時期，因為那時的人們能夠會悟正法，成就聖果，根機和悟性沒有差別。第二個一千年，人們依據教法修學，但情志逐漸遲鈍，難以領悟深奧的道理。他們通過攝心靜住來護持佛法，稍微通達一些自性的旨歸。然而，對於智慧的開解還不夠透徹和明晰，這種相似的修行人被稱為像法時期。第三個一千年之後，進入末法時期的初期，乃至一萬年。在這個時期，禪定和智慧逐漸分離，人們只是弘揚世俗的戒律，通過威儀來攝護身心，表面上看起來和禪宗的修行相似，但內心浮動不定，完全失去了正確的禪定。因此，這個時期被稱為末法時期。《善見律毗婆沙》中說，佛法住世一萬年，護持佛法，紹隆佛種，這些事蹟是可以記錄的。如果按照《摩耶經》的說法，末法時期只有一千年，而且人們不修習禪定觀想，但這並不是普遍的說法。如果從正法和像法兩個時期來敘述，就會出現矛盾和不一致。根據不同的因緣來判別教法，各有其道理。至於世俗之人，心煩意亂，喜歡炫耀自己的聰明才智，即使勉強攝持身心，也容易陷入昏沉和迷惑。這是因為他們熏習佛法的時間太短，難以遇到真正的宗師。他們只注重表面的容易觀察到的東西，而不注重真誠的教導。《善見律毗婆沙》中說佛法住世一萬年，這也是一個明確的規範。只要按照佛法如理如法地修行，就沒有什麼不能獲得的。所以論中說，最初的五千年能夠獲得三達智（宿命智、天眼智、漏盡智），之後的五千年只能遵行戒法。前者注重道法和理觀的住持，所以說能夠入聖。這確實是有道理的。後者處於世事紛亂的時期，只能注重相法的住持，又怎麼能夠入道呢？所以說後者不能入道。如果內心像水面一樣波濤洶涌，那麼世俗的功業也很難成就。如果能夠放下妄想，遠離外緣，那麼真理自然會清凈顯現。《涅槃經》中對此有明確的論述，難道不是這樣嗎？所以，在聚落中宴坐，會被神仙譏笑；在空林中睡覺，卻被諸聖讚美。這是因為通過安靜來尋求內心，就容易攝伏散亂的心。因為能夠攝伏散亂的心，所以能夠獲得解脫。《成實論》中的明確教導，是可以作為我們的老師的。世間有一些人，沒有真正的禪定之學，卻胡亂傳授所謂的佛法，他們和世俗之人一樣，被世俗的染污所纏縛，混淆輕重緩急的儀軌。他們口頭上說即色明空，但實際上內心混亂不堪，卻要強行裝作安靜的樣子。
【English Translation】 English version In the Dharma-ending Age (Mo Fa), to adhere to the precepts is the ultimate practice. Please allow me to elaborate on this. Tracing back to the periods of the True Dharma (Zheng Fa) and Semblance Dharma (Xiang Fa), the Buddha's teachings were imparted according to the circumstances, and at any time of practice, one could align with the Dao. However, the scriptures extensively describe two paths: faith and learning, indeed because beings have varying capacities, some sharp and some dull. Therefore, according to different periods and capacities, the Dharma has different emphases. If one can return to the source, realize the Dao, and deeply detest all worldly existence, then their practice is the same as when the Buddha was in the world. Therefore, the first millennium is called the True Dharma period, because people at that time could comprehend the True Dharma, attain sainthood, and their faculties and understanding were no different. In the second millennium, people studied and practiced according to the teachings, but their minds gradually became dull, and it was difficult to grasp profound principles. They maintained the Dharma through meditative dwelling, slightly understanding the essence of self-nature. However, their understanding of wisdom was not thorough and clear, and these similar practitioners were called the Semblance Dharma period. After the third millennium, entering the initial stage of the Dharma-ending Age, lasting for ten thousand years. In this period, meditation and wisdom gradually separated, and people only promoted worldly precepts, protecting the body and mind through demeanor, superficially resembling Zen practice, but their minds were fluctuating and completely lost the correct samadhi. Therefore, this period is called the Dharma-ending Age. The Samantapasadika (Shan Jian) states that the Dharma will remain in the world for ten thousand years, and the deeds of upholding the Dharma and continuing the lineage can be recorded. According to the Maya Sutra (Mo Ye), the Dharma-ending Age is only one thousand years, and people do not practice meditation and contemplation, but this is not a universal view. If described from the two periods of True Dharma and Semblance Dharma, there will be contradictions and inconsistencies. Judging the teachings according to different conditions, each has its own reason. As for worldly people, their minds are disturbed and they like to show off their intelligence. Even if they reluctantly restrain their body and mind, they easily fall into dullness and confusion. This is because they have been exposed to the Dharma for too short a time and it is difficult to meet a true master. They only focus on superficial and easily observable things, and do not pay attention to sincere teachings. The Samantapasadika states that the Dharma will remain in the world for ten thousand years, which is also a clear standard. As long as one practices according to the Dharma, there is nothing that cannot be obtained. Therefore, the treatise says that in the first five thousand years, one can obtain the Three Knowledges (San Da Zhi) (knowledge of past lives, knowledge of the heavenly eye, and knowledge of the exhaustion of outflows), and in the next five thousand years, one can only follow the precepts. The former focuses on the maintenance of the Dao and the principle, so it is said that one can enter sainthood. This is indeed reasonable. The latter is in a period of worldly chaos, and can only focus on the maintenance of the appearance of the Dharma, how can one enter the Dao? Therefore, it is said that the latter cannot enter the Dao. If the mind is like a turbulent water surface, then worldly achievements are difficult to achieve. If one can let go of delusions and stay away from external conditions, then the truth will naturally appear pure. The Nirvana Sutra has a clear discussion on this, is it not so? Therefore, sitting in meditation in a village will be ridiculed by gods; sleeping in an empty forest is praised by all the saints. This is because by seeking the mind through stillness, it is easy to subdue the distracted mind. Because one can subdue the distracted mind, one can attain liberation. The clear teachings in the Tattvasiddhi Shastra (Cheng Lun) can be our teacher. There are some people in the world who do not have true meditation and randomly transmit so-called Dharma. They are like worldly people, entangled in worldly defilements, confusing the order of importance of rituals. They verbally say that form is emptiness, but in reality, their minds are chaotic, but they forcibly pretend to be quiet.
。固形之於有累。神用沒于詞令。定相腐于唇吻。排小舍大獨建一家。攝濟住持居然乖僻。智論所敘前傳具彰。頃世已來宗斯者眾。豈不以力劣兼忘之道。神頓絕慮之鄉乎。所以托靜棲心。群籍皆傳其靈異。處喧攝慮。今古未章其感通。信可依矣。高齊河北獨盛僧稠。周氏關中尊登僧實。寶重之冠方駕澄安神道所通制伏強禦。致令宣帝擔負傾府藏於雲門。蒙宰降階展歸心於福寺。誠有圖矣。故使中原定苑剖開綱領。惟此二賢。接踵傳燈流化靡歇。而復委辭林野歸宴天門。斯則挾大隱之前蹤。舍無緣之高志耳終復宅身龍岫。故是行藏有儀耶。屬有菩提達摩者。神化居宗闡導江洛。大乘壁觀功業最高。在世學流歸仰如市。然而誦語難窮。厲精蓋少。審其慕則。遣蕩之志存焉。觀其立言。則罪福之宗兩舍。詳夫。真俗雙翼。空有二輪。帝網之所不拘。愛見莫之能引。靜慮籌此。故絕言乎。然而觀彼兩宗。即乘之二軌也。稠懷念處清范可崇。摩法虛宗玄旨幽賾。可崇則情事易顯。幽賾則理性難通。所以物得其筌。初同披洗。至於心用壅滯惟繁云。之儔。差難述矣。義當經遠。陶治方可會期。十住羅谷抑當其位。褊淺之識隳惰之流。朝入禪門夕弘其術。相與傳說謂各窮源。神道冥昧孰明通塞。是知。慮之所及。智之所圖。無非妄
境惑心。斯是不能返照。其識浪執境緣心。靜波驚多生定障。即謂功用定力所知。外彰其說逞慢䄇惑。此則未閑治障。我倒常行。他力所持宗為正業。真妄相迷卒難通曉。若知惟心妄境不結。返執前境非心所行。如此胥徒安可論道。有陳智璀。師仰慧思。思寔深解玄微。行德難測。璀亦頗懷親定。聲聞于天。致使陳氏帝宗咸承歸戒。影象榮供逸聽南都。然而得在開弘失在對治。宗仰之最世莫有加。會謁衡岳方陳過隙。未及斷除遂終身世。隋祖創業偏宗定門。下詔述之。具廣如傳。京邑西南置禪定寺。四海徴引百司供給。來儀名德咸悉暮年。有終世者無非坐化。具以聞奏。帝倍歸依二世纘歷。又同置寺。初雖詔募。終雜講徒。故無取矣。當朝智顗。亦時禪望。鋒辯所指靡不倒戈。師匠天庭榮冠朝列。不可輕矣。至如慧越之捋虎鬚。道舜之觀牛影。智通之感奇相。僧定之制強賊。節操如鐵石。志概等雲霄。備彰後傳。略為盡美。又如慧瓚禪主。嘉尚頭陀行化晉趙。門庭擁盛。威儀所擬無越律宗。神解所通法依為詣。故得理事符允有契常規。道有窊隆固為時喪。致延帝里沒齒亡歸。頃有志超即承瓚胤。匡贊之德乃跨先摸。弘訓之規有淪其緒。故使超亡其風頹矣。觀夫慧定兩級各程其器。皆同佛日無與抗衡。然于祥瑞重沓預覿
【現代漢語翻譯】 現代漢語譯本： 境界迷惑人心，這就是不能反觀自照。那些意識的波浪執著于外境，攀緣於心，微小的平靜也被驚擾，累積了多生的禪定障礙。他們還自以為是，認為這是功用和定力所能知曉的，向外炫耀自己的說法，逞強好勝，迷惑他人。這實際上是不善於對治障礙，我執顛倒的行為常常發生。他們把依靠他力作為主要修行，真妄相互混淆，最終難以通曉。如果知道一切唯心所現，虛妄的境界就不會產生束縛。如果反而執著於之前的境界，認為不是心所為，那麼這些人又怎麼能談論佛法呢？ 有位名叫陳智璀的人，他的老師是慧思（Huisi，禪師名）。慧思確實對玄妙的佛理有深刻的理解，他的德行也難以測度。智璀也頗有修習禪定的名聲，傳遍天下，以至於陳朝的皇室都皈依受戒，畫像被供奉在南都，廣為流傳。然而，他的優點在於弘揚佛法，缺點在於不善於對治煩惱。世人對他的宗仰推崇到了極點。他曾拜見衡岳（Hengyue，山名），才陳述自己修行上的不足，但還沒來得及斷除這些不足就去世了。隋文帝楊堅（Yang Jian）開創隋朝，特別推崇禪定之法，下詔書來闡述，具體內容記載在史傳中。在京城西南建立了禪定寺（Chanding Temple），從四海招引僧人，各部門都提供供給。前來歸附的有名望的僧人，大多都是暮年之人，他們最終都在坐禪中去世，並將此事上報朝廷，皇帝更加歸依佛法。隋煬帝（Emperor Yang of Sui）繼位后，又同樣建立了寺廟。起初雖然是詔令招募僧人，但最終混雜了許多講經說法的人，所以不值得稱道。 當時的智顗（Zhiyi，天臺宗創始人），也是當時禪宗的領袖，他的辯論鋒芒所指，沒有人不被打倒。他被皇帝尊為師長，在朝廷中享有很高的榮譽，不可輕視。至於慧越（Huiyue）捋虎鬚，道舜（Daoshun）觀牛影，智通（Zhitong）感應到奇異景象，僧定（Sengding）制服強盜，他們的節操像鋼鐵一樣堅定，志向像雲霄一樣高遠，這些都詳細記載在後來的傳記中，這裡就簡單地讚美一下。 又如慧瓚（Huizan）禪師，他嘉獎推崇頭陀苦行，在晉趙地區弘揚佛法，門庭興旺，他的威儀所效仿的對象，沒有超過律宗的。他所通達的神妙理解，都以佛法為依據，所以他的理論和實踐相符，與常規相契合。佛法的興衰本來就有起伏，這本來就是時運所致。以至於他長期居住在帝都，直到去世都沒能返回故鄉。後來有位名叫志超（Zhichao）的人，繼承了慧瓚的衣缽，他匡扶贊助的功德超過了前人，但他弘揚教訓的規範卻有所淪喪，所以導致志超之後，這種風氣就衰敗了。 觀察慧（Hui）和定（Ding）這兩方面，各自展現了他們的才能，他們都如同佛日的照耀，沒有人能與他們抗衡。而且對於吉祥的徵兆，他們都能預先看到。
【English Translation】 English version: The realm deludes the mind. This is the inability to reflect inwardly. The waves of consciousness cling to external objects, grasping at the mind's connections. Even the slightest tranquility is disturbed, accumulating obstacles to meditation over many lifetimes. They even consider themselves enlightened, believing it is something that can be known through effort and meditative power, outwardly flaunting their views, showing arrogance and deceiving others. This is actually being unskilled in dealing with obstacles, with egoistic inverted actions constantly occurring. They take reliance on external forces as their primary practice, confusing truth and falsehood, ultimately making it difficult to understand. If one knows that everything is a manifestation of the mind, then illusory realms will not create bondage. If, on the contrary, one clings to previous realms, thinking it is not the mind's doing, then how can such people discuss the Dharma? There was a person named Chen Zhicui, whose teacher was Huisi (a Chan master). Huisi indeed had a profound understanding of the subtle Buddhist principles, and his virtue was immeasurable. Zhicui also had a reputation for practicing meditation, which spread throughout the world, so much so that the Chen dynasty's imperial family took refuge and received precepts, and his portrait was enshrined in the southern capital, widely circulated. However, his strength lay in propagating the Dharma, and his weakness lay in not being good at dealing with afflictions. The world's admiration for him reached its peak. He once visited Hengyue (a mountain), only to confess his shortcomings in practice, but he passed away before he could eliminate these shortcomings. Emperor Yang Jian of the Sui dynasty, who founded the Sui dynasty, particularly promoted the practice of meditation, issuing edicts to elaborate on it, the details of which are recorded in historical biographies. Chanding Temple was established in the southwest of the capital, attracting monks from all over the world, with various departments providing supplies. Most of the renowned monks who came to join were elderly, and they eventually passed away in meditation, and this matter was reported to the court, and the emperor became even more devoted to Buddhism. Emperor Yang of Sui, after succeeding to the throne, also established temples in the same way. Although it was initially an edict to recruit monks, it eventually became mixed with many who lectured on the scriptures, so it is not worth mentioning. Zhiyi (founder of the Tiantai school) at that time, was also a leader of the Chan school at the time, and no one was not defeated by the sharpness of his arguments. He was revered by the emperor as a teacher and enjoyed high honor in the court, not to be taken lightly. As for Huiyue's stroking of the tiger's whiskers, Daoshun's observation of the ox's shadow, Zhitong's sensing of strange phenomena, and Sengding's subduing of the strong thief, their integrity was as firm as iron and stone, and their aspirations were as high as the clouds, all of which are recorded in detail in later biographies, and here is just a brief praise. Also, like Chan Master Huizan, he praised and promoted the ascetic practice of dhuta, propagating the Dharma in the Jin-Zhao area, his household flourished, and the object of his imitation of his demeanor did not exceed the Vinaya school. The wonderful understanding he attained was based on the Dharma, so his theory and practice were in accordance, and in line with the norm. The rise and fall of the Dharma originally had ups and downs, which was originally due to the times. As a result, he lived in the imperial capital for a long time, and was unable to return to his hometown until his death. Later, a person named Zhichao inherited Huizan's mantle, and his merits of supporting and assisting exceeded those of his predecessors, but his norms for promoting teachings were somewhat lost, so after Zhichao, this trend declined. Observing Hui and Ding, each showed their talents, and they were both like the illumination of the Buddha's sun, and no one could compete with them. Moreover, they were able to foresee auspicious omens in advance.
未然。即世恬愉天仙葉衛誠。歸定學蓋難奪矣。頃世定士多削義門。隨聞道。聽即而依學。未曾思擇扈背了經。每緣極旨多虧聲望。吐言來誚往往繁焉。或復耽著世定謂習真空。誦唸西方誌圖滅惑。肩頸掛珠。亂掏而稱禪數。納衣乞食。綜計以為心道。又有倚托堂殿繞旋竭誠。邪仰安形茍存曲計。執以為是余學並非。冰想鏗然我倒誰識。斯並戒見二取正使現行。封附不除用增愚魯。向若才割世網始預法門。博聽論經明閑慧戒。然後歸神攝慮。憑準聖言動則隨戒策修靜則不忘前智。固當人法兩鏡真俗四依。達智未知寧存妄識。如斯習定非智不禪則衡嶺臺崖扇其風也復有相迷同好聚結山門。持犯蒙然動掛形網。運斤運刃無避種生。炊爨飲啖寧慚宿觸或有立性剛猛志尚下流善友莫尋正經罕讀。瞥聞一句即謂司南唱言五住久傾十地將滿。法性早見佛智已明。此並約境住心妄言澄靜。還緣心住附相轉心。不覺心移故懷虛托。生心念凈豈得會真。故經陳心相飄鼓不停。蛇舌燈焰住山流水。唸唸生滅變變常新。不識亂念翻懷見網。相命禪宗未閑禪字。如斯般輩其量甚多。致使講徒例輕此類。故世諺曰。無知之叟。義指禪師。亂識之夫。共歸明德。返迷皆有大照隨妄普翳真科。不思此言互談名實。考夫定慧之務。諒在觀門。諸論所陳良
【現代漢語翻譯】 現代漢語譯本： 並非如此。如今世俗之人貪圖安逸，即使是天仙（Deva，指天界的仙人）也難以改變他們的想法。他們歸依世俗的學問，很難被佛法所動搖。當今的修行人大多輕視義學，只是隨波逐流地聽聞佛法，聽了就盲目地依從學習，從未經過深入的思考和選擇，背離了佛經的真義。每每因為追求極致的道理而損害了自己的聲譽，說出的話語常常招致別人的嘲笑。或者沉迷於世俗的禪定，聲稱自己修習的是真空之理；誦唸西方凈土的經典，立志要消除煩惱迷惑；脖子上掛著念珠，胡亂地撥弄，卻自稱為禪修；穿著破舊的僧衣，四處乞討，總以為這就是修心的正道。還有人依靠著寺廟殿堂，繞著佛像竭力虔誠地祈禱，用不正當的方式來安放自己的身形，茍且偷生，堅持認為自己是對的，其他的學問都是錯誤的。他們自以為自己的想法堅定不移，卻不知道自己已經顛倒了。這些都是因為持戒不正和錯誤的見解，使得煩惱現行，執著不除，反而增加了愚昧。如果當初能夠割捨世俗的牽絆，開始進入佛法之門，廣泛地聽聞和學習佛經，明白戒律的智慧，然後歸神攝慮，以聖人的教言為準則，行動則遵循戒律來策勵自己修行，靜坐則不忘記以前的智慧，自然能夠人法兩鏡兼顧，真俗四依並重。通達智慧的人尚且不知道，又怎麼會存在虛妄的認識呢？像這樣修習禪定，如果不是以智慧為指導，就不是真正的禪修，那麼衡山和天臺山一帶就會盛行這種風氣。還有一些人互相迷惑，結成同好，聚集在山門之中，對於持戒和犯戒懵然不知，一舉一動都受到外在形式的束縛。砍伐樹木，使用刀刃，毫不避諱傷害生命。做飯、飲水、吃飯，也不慚愧自己觸犯了禁忌。還有一些人天性剛猛，志向低下，找不到真正的善友，很少閱讀正經。偶爾聽到一句佛法，就自以為是指南針，聲稱自己的五住煩惱（五種根本煩惱）已經快要傾盡，十地菩薩的果位即將圓滿。他們認為自己已經見到了法性，明白了佛的智慧。這些都是以境界來住心，妄言自己已經澄靜。實際上還是因為心住在外相上，隨著外相而轉移。不覺察自己的心已經改變，所以才會懷抱虛假的寄託。生起求凈的心念，又怎麼能夠契合真如呢？所以佛經上說，心相就像飄動的鼓，不會停息；又像蛇的舌頭，燈焰，住山流水一樣，唸唸生滅，變動不居。不認識到這是妄念，反而懷抱錯誤的見解。他們自稱為禪宗，卻不瞭解禪字的含義。像這樣的人非常多，以至於講經說法的人都輕視他們。所以世俗有諺語說：『無知的老人，自以為是禪師；胡亂認識的丈夫，共同歸向明德。』返迷皆有大照隨妄普翳真科，不思此言互談名實。考察定慧的事務，確實在于觀門。各種論典所陳述的良言
【English Translation】 English version: It is not so. Nowadays, worldly people are greedy for ease and comfort, and even Devas (heavenly beings) find it difficult to change their minds. They take refuge in worldly learning and are difficult to be moved by the Buddha's teachings. Most practitioners today despise the study of meaning, just follow the trend to hear the Dharma, and blindly follow and learn after hearing it, never after in-depth thinking and selection, deviating from the true meaning of the Buddhist scriptures. Often, because of pursuing the ultimate truth, they damage their reputation, and the words they say often invite ridicule from others. Or they are addicted to worldly samadhi, claiming that they are practicing the principle of true emptiness; reciting the scriptures of the Western Pure Land, determined to eliminate troubles and delusions; wearing rosary beads around their necks, fiddling with them indiscriminately, but calling themselves meditation; wearing tattered monastic robes and begging everywhere, always thinking that this is the right way to cultivate the mind. There are also people who rely on temples and halls, circling around Buddha statues and praying with all their might, using improper ways to place their bodies, living in a perfunctory manner, insisting that they are right and that other learning is wrong. They think that their ideas are firm and unshakable, but they do not know that they have been reversed. These are all because of improper adherence to precepts and wrong views, which make afflictions manifest, clinging is not eliminated, but increases ignorance. If they could have abandoned worldly ties at the beginning and started to enter the gate of Buddhism, widely listened to and studied Buddhist scriptures, understood the wisdom of precepts, and then returned to the spirit and concentrated their thoughts, taking the words of the saints as the standard, acting in accordance with the precepts to encourage themselves to practice, and sitting in meditation without forgetting the previous wisdom, they would naturally be able to take into account both the human and Dharma mirrors, and attach importance to both the true and the secular four reliances. Those who understand wisdom do not even know, how can there be false knowledge? If the practice of samadhi is not guided by wisdom, it is not true meditation, then this trend will prevail in the Hengshan and Tiantai mountains. There are also some people who confuse each other, form cliques, and gather in the mountain gates, ignorant of keeping and breaking precepts, and every move is bound by external forms. Cutting down trees and using knives, they do not avoid harming life at all. Cooking, drinking water, and eating, they are not ashamed of violating the taboos. There are also some people who are naturally fierce, have low aspirations, cannot find true good friends, and rarely read the right scriptures. Occasionally hearing a sentence of Dharma, they think they are a compass, claiming that their five dwelling afflictions (five fundamental afflictions) are about to be exhausted, and the fruit of the ten-ground Bodhisattva is about to be fulfilled. They think they have seen the Dharma nature and understood the wisdom of the Buddha. These are all using the realm to dwell in the mind, falsely claiming that they have become clear and quiet. In fact, it is still because the mind dwells on external appearances and shifts with external appearances. Not realizing that their minds have changed, they embrace false hopes. Giving rise to the thought of seeking purity, how can they be in harmony with the true suchness? Therefore, the Buddhist scriptures say that the mind-image is like a fluttering drum, it will not stop; it is like the tongue of a snake, the flame of a lamp, and the flowing water of a mountain, with thoughts arising and ceasing, changing and not staying. Not recognizing that this is a false thought, but embracing wrong views. They call themselves Zen, but they do not understand the meaning of the word Zen. There are so many people like this that those who lecture on the scriptures despise them. Therefore, there is a secular proverb that says: 'An ignorant old man thinks he is a Zen master; a husband who knows things in a mess, together return to Mingde.' Returning to delusion all have great illumination following delusion, universally covering the true discipline, not thinking about these words, mutually talking about names and realities. Examining the affairs of samadhi and wisdom, it is indeed in the gate of contemplation. The good words stated in various treatises
為明證。通斯致也。則離亂定學之功。見惑慧明之業。若雙輪之遠涉。等真俗之同遊。所以思遠振于清風。稠實標于華望。貽厥後寄其源可尋。斯並古人之所同錄。豈虛也哉。
續高僧傳卷第二十 習禪終五
續高僧傳卷第二十五
唐釋道宣撰
習禪六(本傳十三人 附見一人)
唐鄧州寧國寺釋惠祥傳一
京師大莊嚴寺釋曇倫傳二
蒲州仁壽寺釋普明傳三
蒲州柏梯寺釋曇獻傳四
秦州永寧寺釋無礙傳五
江州東林寺釋道暀傳六
荊州四層寺釋法顯傳七
荊州神山寺釋玄爽傳八(惠普)
蒲州救苦寺釋惠仙傳九
益州凈惠寺釋惠寬傳十
衛州霖落泉釋僧倫傳十一
京師西明寺釋靜之傳十二
丹陽沙門釋智巖傳十三
釋惠祥。姓周。十五出家。頭陀乞食。默自禪誦。不與眾同。人不知其道觀淺深。而高其遠度。聽三論聞提婆護法之功莫辭開腹之患。有心慕焉。游諸法肆。見威儀不整者。謂人曰。祥受戒后。住持此寺令入律行。年十九染患三月。救療無徴。夜中宴坐嘆曰。大丈夫本欲以身從道于末法中摧伏非法。如何此志未從為病所困。將曉有一人長丈餘。謂曰。但誦涅槃無愁不差。至旦即誦三日便
【現代漢語翻譯】 現代漢語譯本： 爲了明確地證明這一點。通達這些道理，就能達到遠離混亂、安定學習的功效，顯現破除迷惑、智慧光明的功業。就像兩個車輪同時遠行，如同真諦和俗諦一同遊歷。因此，思慮深遠的人能像清風一樣傳播，知識淵博的人能像華麗的期望一樣被人們所仰望。將這些傳給後代，其源頭是可以追尋的。這些都是古人共同記錄的，難道是虛假的嗎？
《續高僧傳》卷第二十 習禪終五
《續高僧傳》卷第二十五
唐朝釋道宣撰
習禪六（本傳十三人，附見一人）
唐鄧州寧國寺釋惠祥傳一
京師大莊嚴寺釋曇倫傳二
蒲州仁壽寺釋普明傳三
蒲州柏梯寺釋曇獻傳四
秦州永寧寺釋無礙傳五
江州東林寺釋道暀傳六
荊州四層寺釋法顯傳七
荊州神山寺釋玄爽傳八（惠普）
蒲州救苦寺釋惠仙傳九
益州凈惠寺釋惠寬傳十
衛州霖落泉釋僧倫傳十一
京師西明寺釋靜之傳十二
丹陽沙門釋智巖傳十三
釋惠祥（Shi Huixiang），姓周，十五歲出家，奉行頭陀行（dhuta，一種苦行），乞食為生，默默地禪修誦經，不與大眾相同。人們不知道他的道行深淺，但敬佩他的高遠氣度。聽聞三論宗（Sanlun school）的提婆（Deva）和護法（Dharmapala）爲了弘揚佛法不惜剖腹的壯舉，心中非常仰慕。遊歷各處寺廟，看到有僧人威儀不整，就對人說：『惠祥受戒后，要住持這座寺廟，使僧眾都能遵守戒律。』十九歲時染病三個月，救治無效。夜裡宴坐，嘆息道：『大丈夫本來想以身弘道，在末法時代摧伏非法，怎麼能讓這個志向未遂，就被疾病所困呢？』將要天亮時，有一個身高一丈多的人對他說：『只要誦《涅槃經》（Nirvana Sutra），就不用擔心病不會好。』到天亮后，惠祥就開始誦經，三天後病就好了。
【English Translation】 English version: To provide clear evidence of this. By understanding these principles, one can achieve the merit of resolving chaos and stabilizing learning, revealing the work of dispelling delusion and illuminating wisdom. It is like two wheels traveling far together, akin to the simultaneous journey of truth and convention. Therefore, those with profound contemplation can spread like a gentle breeze, and those with extensive knowledge can be admired like magnificent expectations. Passing these down to future generations allows their source to be traced. These are all commonly recorded by the ancients; how could they be false?
Continued Biographies of Eminent Monks, Scroll 20, End of Practicing Dhyana 5
Continued Biographies of Eminent Monks, Scroll 25
Compiled by Monk Daoxuan of the Tang Dynasty
Practicing Dhyana 6 (Original Biographies of Thirteen Monks, One Additional)
Biography 1: Monk Huixiang of Ningguo Temple in Dengzhou, Tang Dynasty
Biography 2: Monk Tanlun of Dazhuangyan Temple in the Capital
Biography 3: Monk Puming of Renshou Temple in Puzhou
Biography 4: Monk Tanxian of Boti Temple in Puzhou
Biography 5: Monk Wu'ai of Yongning Temple in Qinzhou
Biography 6: Monk Daowang of Donglin Temple in Jiangzhou
Biography 7: Monk Faxian of Sicheng Temple in Jingzhou
Biography 8: Monk Xuanshuang of Shenshan Temple in Jingzhou (Huipu)
Biography 9: Monk Huixian of Jiuku Temple in Puzhou
Biography 10: Monk Huikuan of Jinghui Temple in Yizhou
Biography 11: Monk Senglun of Linluoquan in Weizhou
Biography 12: Monk Jingzhi of Ximing Temple in the Capital
Biography 13: Shramana Zhiyan of Danyang
Monk Huixiang (Shi Huixiang), whose surname was Zhou, left home at the age of fifteen, practicing dhuta (ascetic practices), begging for food, silently meditating and chanting scriptures, not conforming to the masses. People did not know the depth of his spiritual attainment but admired his lofty demeanor. Having heard of Deva's (提婆) and Dharmapala's (護法) deeds in promoting Buddhism by opening their abdomens without hesitation, he greatly admired them. He traveled to various temples, and upon seeing monks with improper conduct, he would say to others, 'After Huixiang receives the precepts, he will preside over this temple and ensure that the monks follow the precepts.' At the age of nineteen, he fell ill for three months, and medical treatment was ineffective. Sitting in meditation at night, he sighed, 'A great man originally intended to dedicate himself to the Dharma and subdue the unlawful in the degenerate age. How can this aspiration be thwarted and be troubled by illness?' As dawn approached, a person more than ten feet tall said to him, 'Just recite the Nirvana Sutra (涅槃經), and you won't have to worry about not recovering.' At dawn, Huixiang began to recite the sutra, and after three days, he recovered from his illness.
瘳。當年誦通卒其所望。進具聽律鏡其文理。住寧國寺。常講四分及涅槃經。所以護法維持不惜身命。諸有虧違望風整肅大業末。夏中因食。口中得舍利。不辯棄地。輒還在口。如是數四。疑是真身。砧槌不碎。遂聲鐘告眾。白黑咸集。祥涕泣焚香願降威力。須臾放五色光。異香遍郭眾睹希有。屠獵改業乃使市無肉肆。因與四眾起浮圖。九級高百餘尺。今見在。然其所食日止一餐。不問多少頓受不益。體貌肥白。可長八尺有餘。行路不識莫不怪仰。刺史李升明至寺。怪異謂群官曰。此道人膚容若此。日可應啖一羊。語訖覺手足不隨。乘馬失御。諸官以實告之。便悔謝還復。大使權茂行至鄧州。又怪。升明曰。此大德非凡。具說往緣。茂不信。請將七日試以粗食。而膚色更悅。茂愧伏悔先不信之罪。將終手執經胡跪謂弟子曰。吾今逝矣。汝好住持無令絕滅。又感異香盈郭。以大業末年八月卒。春秋七十。氣命雖絕而胡跪執經如初。遠近奔赴。見其卓然無不嘆訝。
釋曇倫。姓孫氏。汴州浚儀人。十三出家住修福寺依端禪師。然端學次第觀。便誡倫曰。汝繫心鼻端。可得靜也。倫曰。若見有心可系鼻端。本來不見心相。不知何所繫也。咸怪其言。嗟其近學如何遠悟。故在眾末禮悔之時隨即入定。大眾彈指心恒加敬。
後送缽上堂。未至中路卓然入定。持缽不傾。師大深賞。異時告曰。令汝學坐先凈昏情猶如剝蔥。一一重重剝卻然後得凈。倫曰。若見有蔥可有剝削。本來無蔥何所剝也。師曰。此大根大莖非吾所及。不敢役使。進具已後讀經禮佛都所不為。但閉房不出。行住坐臥唯離念心以終其志。次知直歲。守護僧物約勒家人曰。犬有別食莫與僧粥。家人以為常事。不用倫言。犬乃於前嘔出僧粥。倫默不及之。后又語令莫以僧粥與犬。家人還妄答云。不與。群犬相將於僧前吐出粥以示之。於時道俗咸伏其敬慎。又有義學論士諍來問者。隨言即遣無所掛礙。仁壽二年獻后亡背。興造禪室召而處之。還即掩關依舊習業。時人目之為臥倫也有興善粲法師者。三國論首無學。不長。怪倫臥禪言問清遠。遂入房與語探究是非。倫笑曰。隨意相審遂三日三夕法樂不眠。倫述般若無底空華焰水無依無主不立正邪本性清凈。粲乃投地敬之讚歎。心路無滯。不思議乃如此也。倫在京師。道俗請者相續。而機緣不一悟迷亦多。雖善巧方便令其醒悟。然各自執見見我為是。故此妙理罕得廣流。有玄琬律師靜琳法師。率門人僧伽凈等往來受法。如此眾矣如魚子焉武德末年疾甚。于莊嚴寺傍看寂然。有問往生何處。答無盡世界。又便寂然。僧伽以手尋其冷觸。
【現代漢語翻譯】 現代漢語譯本 後送缽上堂。未至中路，卓然入定。持缽不傾。智者深賞之。異日告誡道：『要你學坐禪，首先要凈化昏昧的情感，就像剝洋蔥一樣，一層一層地剝掉，然後才能得到清凈。』 慧倫（Huìlún）說：『如果見到有洋蔥，那還可以剝削。本來就沒有洋蔥，又剝什麼呢？』 智者說：『你這根基深厚，資質非凡，不是我所能及的，不敢役使你。』 此後，慧倫不再做進餐、誦經、禮佛等事，只是閉門不出，行走坐臥都專注于遠離雜念，以此來完成自己的志向。 後來，慧倫擔任直歲（寺院執事），守護寺院的財物，約束家人說：『狗有自己的食物，不要給它們吃僧人的粥。』 家人認為這是平常的事，沒有聽從慧倫的話。狗竟然當著他們的面嘔吐出僧人的粥。慧倫默默地沒有說什麼。 後來又告誡他們不要用僧人的粥餵狗，家人還是狡辯說沒有喂。一群狗竟然一起在僧人面前吐出粥來給他們看。當時，僧俗都敬佩他的謹慎。 又有精通義學的論士前來辯論，慧倫隨其言語，立即遣走他們，沒有絲毫的阻礙。 仁壽二年，獻後去世，興建禪室，召慧倫居住。慧倫還是立即關閉房門，依舊修習禪業。當時的人稱他為『臥倫』。 有興善寺的粲法師（Càn Fǎshī），精通三國論，但學識不深。他奇怪慧倫的臥禪，就問清遠（Qīngyuǎn）。於是進入慧倫的房間與他交談，探究是非。 慧倫笑著說：『隨意審問吧。』於是兩人三天三夜說法論道，樂此不疲。 慧倫闡述般若（bōrě，智慧）的道理，說它是無底的虛空，如空中的花朵，如火焰中的水，無所依靠，無所主宰，不立正邪，本性清凈。 粲法師聽后，拜倒在地，敬佩讚歎道：『心路沒有阻礙，不可思議就是這樣啊！』 慧倫在京師，道俗之人請教的人絡繹不絕，但機緣各不相同，領悟的人也多有迷惑。雖然他善巧方便地使他們醒悟，但他們各自執著己見，認為自己是對的。因此，這種妙理難以廣泛流傳。 有玄琬律師（Xuán Wǎn lǜshī）、靜琳法師（Jìng Lín Fǎshī），率領門人僧伽凈（Sēngqié Jìng）等前來受法，這樣的人很多，像魚子一樣。武德末年，慧倫病重，在莊嚴寺（Zhuāngyán Sì）旁邊安詳地去世。有人問他往生何處，他回答說：『無盡世界。』說完就去世了。僧伽用手觸控他的身體，已經冰冷。
【English Translation】 English version He was sent to the hall with a bowl. Before reaching the middle of the road, he entered into Samadhi (deep meditative state) spontaneously. He held the bowl without spilling. The master greatly appreciated this. Later, he told him, 'To teach you meditation, you must first purify your deluded emotions, like peeling an onion, peeling off each layer to attain purity.' Huìlún (慧倫, name of the monk) said, 'If there were an onion to be seen, then it could be peeled. But originally there is no onion, so what is there to peel?' The master said, 'Your roots are deep and your potential is great, beyond my reach. I dare not employ you.' After this, Huìlún no longer engaged in eating, reciting scriptures, or bowing to the Buddha. He simply stayed in his room, focusing on abandoning distracting thoughts in his walking, standing, sitting, and lying down, to fulfill his aspirations. Later, Huìlún served as the director (of the monastery), guarding the monastery's property and instructing the family members, saying, 'Dogs have their own food; do not give them the monks' congee.' The family members thought this was a common matter and did not listen to Huìlún's words. The dog then vomited the monks' congee in front of them. Huìlún remained silent and said nothing. Later, he again told them not to feed the dogs with the monks' congee, but the family members still falsely replied that they were not. A group of dogs then vomited the congee together in front of the monks to show them. At that time, both monks and laypeople admired his prudence. There were also scholars of doctrine who came to debate, but Huìlún immediately dismissed them with his words, without any hindrance. In the second year of the Rénshòu era, Empress Xiàn passed away, and a meditation room was built, inviting Huìlún to reside there. Huìlún immediately closed the door and continued his practice as before. People at that time called him 'Sleeping Huìlún'. There was also Dharma Master Càn (粲法師, name of the monk) of Xīngshàn Temple, who was proficient in the Three Treatises but lacked deep learning. He was curious about Huìlún's sleeping meditation, so he asked Qīngyuǎn (清遠, name of a person). He then entered Huìlún's room to talk with him and explore the truth. Huìlún smiled and said, 'Inquire as you please.' So the two of them discussed the Dharma for three days and three nights, enjoying it immensely. Huìlún explained the principle of Prajna (bōrě, wisdom), saying that it is a bottomless void, like flowers in the sky, like water in flames, without reliance, without a master, without establishing right or wrong, and with a pure original nature. After listening, Dharma Master Càn prostrated on the ground, admiring and praising, 'The path of the mind is unobstructed; the inconceivable is like this!' When Huìlún was in the capital, people, both monks and laypeople, came to him for instruction in succession, but their opportunities were different, and many who understood were also confused. Although he skillfully and expediently awakened them, they each clung to their own views, thinking they were right. Therefore, this wonderful principle was difficult to spread widely. There were Vinaya Master Xuán Wǎn (玄琬律師, name of the monk), Dharma Master Jìng Lín (靜琳法師, name of the monk), who led their disciples Sēngqié Jìng (僧伽凈, name of the monk), and others to receive the Dharma. There were many such people, like fish eggs. At the end of the Wǔdé era, Huìlún became seriously ill and passed away peacefully next to Zhuāngyán Temple (莊嚴寺, name of the temple). Someone asked him where he would be reborn, and he replied, 'The endless world.' Then he passed away. Sēngqié touched his body with his hand, and it was already cold.
私報人曰。冷觸到膝四大分離亦應生苦。倫曰。此苦亦空。問曰。舍報云何。報曰。我主四大斗在已到屈膝死後籧篨裹棄之莫作餘事。又曰。打五更鐘未。報曰未少時維那打鐘。看之已絕。年八十餘矣。諸門學等依言送于南山。露骸散於中野。有鮑居士者名慈氏。弱年背俗愛樂禪觀。生不妻娶形無飾華。親承德音調心養氣守閑抱。素承倫餘業五十餘。年七十五矣。
釋普明。姓衛氏。蒲州安邑人。十三出家。事外兄道愻法師。愻道會晉川。備如別傳。又以明付廷興寺沙門童真為弟子。明抗志住持以大法為己任。性聰敏解冠儕流。講聽相仍無法不學。周遊肆席曾無住房。固使勤而有功。經論滿抱。十八講勝鬘起信夙素聽之知成大器。進具已后專師涅槃四分攝論。年二十四講涅槃。三十解攝論。凡所造言賓主兼善。使夫妙義積散。出言傳旨聲流遠近。大業六年。召入大禪定道場。止十八夏。名預上班。學功所位。四事既備不闕二嚴。武德元年。桑梓傾音欣其道洽。以事聞上。有旨令住蒲州仁壽寺。鎮長弘道無憩寒暄。晝談夜坐語默依教。心神爽迅應對雲雨。曾未聞經一披若誦。斯則宿習博聞故能若此。不可比擬也。日常自勵戒本一遍般若金剛二十遍。六時禮懺所有善根迴向凈土。至終常爾。凡造刻檀像數十龕。寫金
剛般若千餘部。請他轉五千余遍。講涅槃八十餘遍。攝論勝鬘諸經論等。遍數難紀。以年月終於住寺。春秋八十有六。有弟子義淹。戒潔清嚴見知可領。乃遷葬蒲坂東原。鑿穴處之。樹碑其側。
釋曇獻。姓張。京兆始平人。少事昌律師。昌虞鄉賈氏。凈行無玷精誠有聞。股肱之地咸所宗仰。所居谷口素有伽藍。因此谷名遂題寺目為靜林寺也。昌師攝唸經行常志斯所。周武道喪隳壞仁祠。昌與俗推移而律儀無缺。隨文御㝢重啟法筵。百二十僧釋門創首。昌膺此選也。仍僧別度侍者一人。獻預其位。住大興善。昌後言歸故里。悲瘞靈儀。掘出莊嚴。一佛興世。博修院宇延緝殿堂。緇素翹誠始欣有奉。雕造未畢而昌遷逝。族人百數仰慨尊容。以為法儀雖歿神足猶在。祈請續功便從來意。遂移仁壽而經營之。故得棟宇高華不日而就。兩寺圍繞四部歸依。州司以靜林仁壽已偃慈風。柏梯凈土未沾甘露。遂屈知柏梯寺任。俯從物議。又之斯位。釋網斯張萬目咸舉。仁洽開務有漏天舟。眾侶弘之大小齊美。以貞觀十五年正月微疾。至十五日旦便曰。須向靜林。至卯時乃有非常雲霧。遺形於柏梯山東南山頂。其夜大放光明形如華蓋。四照遠近迄於三夕。經旬其尸為靜林寺側諸信士潛竊神柩置於靜林南山之頂。柏梯初不知也。于
【現代漢語翻譯】 現代漢語譯本 曇獻法師請人唸誦《般若經》一千多部，又請人轉讀五千多遍，講解《涅槃經》八十多遍。《攝大乘論》、《勝鬘經》等經論，唸誦的遍數難以記清。最終在寺院安度晚年，享年八十六歲。他有個弟子名叫義淹，持戒清凈嚴謹，見識可以擔當重任。於是將曇獻法師遷葬到蒲坂東邊的原野上，鑿洞安放遺體，並在旁邊立碑。 釋曇獻，俗姓張，是京兆始平人。年輕時侍奉昌律師。昌律師是虞鄉賈氏人，行為純潔無瑕，精誠有聞名於世，在關中地區受到普遍的尊敬和仰慕。他居住的谷口原本就有一座伽藍（寺廟），因此用谷口的名字命名寺廟為靜林寺。昌律師經常在這裡攝心念經、經行。周武帝滅佛時，寺廟被毀壞，昌律師與世俗之人一起遷徙，但律儀沒有缺失。隋文帝即位后，重新開啟佛法，挑選一百二十名僧人作為佛教的開端，昌律師應選其中。併爲每位僧人特別度化一名侍者，曇獻法師就在其中。住在長安大興善寺。昌律師後來告老還鄉，悲傷地安葬靈柩。挖掘出莊嚴的佛像，如同佛陀再次降世。廣泛地修建寺院，延長殿堂。僧俗之人虔誠地期望能夠供奉佛像。雕造工程尚未完成，昌律師就去世了。族人上百人仰慕他的尊容，認為他的法儀雖然逝去，但精神依然存在。祈請繼續完成工程，便按照他生前的意願，於是遷移到仁壽縣來經營。因此殿宇高大華麗，很快就建成了。兩座寺廟相互輝映，四部弟子都來歸依。州官認為靜林寺和仁壽寺已經弘揚了慈悲之風，柏梯寺的凈土還沒有沾染甘露。於是委屈昌律師擔任柏梯寺的住持，昌律師順從眾人的意見，又來到這個位置。佛法之網得以張開，萬衆矚目。仁慈廣佈，開啟事務，如同有漏洞的天舟。僧眾弘揚佛法，大小事務都做得很好。在貞觀十五年正月，稍微生病，到十五日早晨便說：『我必須去靜林寺。』到卯時便有非常奇異的雲霧出現。遺體安葬在柏梯山東南山頂。當晚大放光明，形狀如同華蓋，光芒四射，照耀遠近，持續了三個晚上。十幾天后，他的屍體被靜林寺附近的信士偷偷地將神聖的棺柩偷走，安放在靜林寺南山的山頂。柏梯寺最初並不知道這件事。
【English Translation】 English version Master Tanxian had the Prajna Sutra recited more than a thousand times, and had it read over five thousand times. He lectured on the Nirvana Sutra more than eighty times. The number of times he recited the Mahāyānasaṃgraha, Śrīmālādevī Siṃhanāda Sūtra, and other sutras and treatises is difficult to count. He eventually spent his remaining years in the temple, passing away at the age of eighty-six. He had a disciple named Yiyan, who was pure and strict in observing the precepts, and whose knowledge was reliable. Therefore, Tanxian was reburied in the eastern plains of Puban, with a cave dug to place his remains, and a stele erected beside it. 釋Tanxian, his secular surname was Zhang, was a native of Shixian in Jingzhao. In his youth, he served the Vinaya Master Chang. Vinaya Master Chang was from the Jia family of Yuxiang, his conduct was pure and flawless, and his sincerity was well-known. He was universally respected and admired in the Guanzhong area. The valley where he lived originally had a gharam (monastery), so the temple was named Jinglin Temple after the name of the valley. Vinaya Master Chang often practiced mindfulness, reciting sutras, and walking meditation here. When Emperor Wu of the Zhou dynasty destroyed Buddhism, the temples were destroyed, and Vinaya Master Chang moved with the secular people, but his observance of the precepts was not lacking. After Emperor Wen of the Sui dynasty ascended the throne, he reopened the Dharma, selecting one hundred and twenty monks as the beginning of Buddhism, and Vinaya Master Chang was selected among them. A attendant was specially ordained for each monk, and Dharma Master Tanxian was among them. He lived in Daxingshan Temple in Chang'an. Vinaya Master Chang later retired to his hometown, sadly burying the remains. A solemn Buddha statue was excavated, as if the Buddha had descended again. The temple was extensively built, and the halls were extended. Monks and laypeople sincerely hoped to be able to enshrine the Buddha statue. Before the carving project was completed, Vinaya Master Chang passed away. Hundreds of clansmen admired his dignity, believing that although his Dharma form had passed away, his spirit still existed. They prayed to continue the project, and followed his wishes during his lifetime, so they moved to Renshou County to manage it. Therefore, the halls were tall and magnificent, and were quickly completed. The two temples reflected each other, and the fourfold disciples all returned to them. The state official believed that Jinglin Temple and Renshou Temple had already promoted the wind of compassion, and the pure land of Boti Temple had not yet been touched by nectar. Therefore, he wronged Vinaya Master Chang to serve as the abbot of Boti Temple, and Vinaya Master Chang followed the opinions of the people and came to this position again. The net of the Dharma was opened, and all eyes were on it. Kindness was widely spread, and affairs were opened, like a leaky boat in the sky. The Sangha promoted the Dharma, and both large and small affairs were done well. In the first month of the fifteenth year of Zhenguan, he became slightly ill, and on the morning of the fifteenth, he said: 'I must go to Jinglin Temple.' At Maoshi, a very strange cloud appeared. The remains were buried on the southeast peak of Boti Mountain. That night, a great light was released, shaped like a canopy, radiating light, illuminating far and near, lasting for three nights. More than ten days later, his body was secretly stolen by the faithful near Jinglin Temple, and the sacred coffin was placed on the top of the South Mountain of Jinglin Temple. Boti Temple did not know about this at first.
彼山頂兩夜續放神光。始詳其故。兩處交競九載於茲。緣州歷縣紛黷不息。豈非通幽洞理。致茲靈感。深慈博惠戀結眾情者乎。弟子等勒銘山阿。敢告惟遠。
釋無礙。姓陳氏。有晉永嘉。中原喪亂。南移建業。父曠梁元帝徴蕃學士。以承聖元年礙產生都。神姿特異知有濟器。九歲便能應對。十歲入學隨聞不忘。入長安遇姚秦道安法師。安與語怪其意致。勸令出家。即依言欣喜。令誦太子瑞應經。思尋聖蹟哀泣無已。天和三年。周武皇后入朝。投名出家先蒙得度。雖有弱冠戒操逾嚴。建德三年。法門大壞隨緣陸沈。乃值泥塗情逾冰王。開皇開法即預搜揚。便住永寧。于齊大德超法師所聽智度論。一聞教義神思豁然。財食頓清形心俱遣。又入長安學十地阿毗曇等。時休法師于興善寺命講大論。辯析分明義端無擁。然于文句頗滯弘通。因誦本文獲六十卷。因抱心疾獎眾斯睽便還秦隴。開皇十年。總管河間王。特屈寺任統御遺法。大業二年。召入洛陽。於四方館刊定佛法。后還永寧依前綱理。大業五年。煬帝西征。躬受勞問賜彩二百段。十三年州破入京住莊嚴寺。眾以素知寺任識達機緣還欲請之。任非所好。以武德八年還返故寺。以無相觀而自調伏。貞觀十九年二月二十八日。無疾而終。春秋九十四。道俗哀慟。若喪
【現代漢語翻譯】 現代漢語譯本： 那座山頂連續兩夜放射出神奇的光芒。我等開始詳細調查其中的緣由。原來是兩處地方爲了爭奪此地已經持續了九年。因為這件事，州和縣之間紛爭不斷，擾民不止。這難道不是因為此地通幽洞徹，才導致了這種靈異感應嗎？難道不是因為這裡有深厚的慈悲和廣泛的恩惠，才使得眾人的情感都聚集於此嗎？弟子們將在此山的山坡上刻下銘文，斗膽稟告于遙遠的時空。
釋無礙（Shi Wu'ai，人名）。姓陳。在晉朝永嘉年間，中原發生戰亂，（陳氏）南遷至建業。他的父親陳曠（Chen Kuang）被梁元帝徵召為蕃教學士。承聖元年，無礙在成都出生。他天資聰穎，人們認為他將來必成大器。九歲時就能對答如流，十歲入學后，聽過的東西都能記住。他進入長安后，遇到了姚秦的道安法師（Dao'an Fashi，人名）。道安法師與他交談后，驚異於他的思想境界，勸他出家。他聽從了建議，非常高興。道安法師讓他誦讀《太子瑞應經》，他思考經文中的聖蹟，悲傷哭泣不止。天和三年，周武皇后入朝，他報名出家，率先獲得了度化。雖然年紀輕輕，但他的戒律操守非常嚴格。建德三年，佛教遭受嚴重破壞，他便隨緣隱居。即使身處困境，他的情操也像冰玉一樣純潔。隋朝開皇年間，佛教開始復興，他便參與其中。他住在永寧寺，向齊朝的大德超法師（Chao Fashi，人名）學習《智度論》。一聽到其中的教義，他的思想就豁然開朗，對財物和食物的貪戀頓時消失，身心都得到了解脫。他又進入長安，學習《十地經》、《阿毗曇》等。當時，休法師（Xiu Fashi，人名）在興善寺講授《大智度論》，他辯析精闢，義理通暢，但在文句方面略有滯澀。於是他誦讀經文原文，獲得了六十卷。後來他因為身患疾病，與眾人分別，返回了秦隴。開皇十年，總管河間王（Hejian Wang，爵位名）特別邀請他擔任寺院的職務，以統領和管理佛教事務。大業二年，他被召入洛陽，在四方館校訂佛經。之後他回到永寧寺，依舊按照以前的規章制度管理寺院。大業五年，隋煬帝西征，親自慰問他，並賞賜了二百段綵綢。大業十三年，州城被攻破，他進入京城，住在莊嚴寺。眾人因為知道他以前擔任過寺院職務，見識廣博，機敏果斷，還想請他擔任寺院職務，但他並不喜歡。武德八年，他返回了原來的寺院，用無相觀來調伏自己的身心。貞觀十九年二月二十八日，他無疾而終，享年九十四歲。道俗都非常悲痛，如同失去了親人。
【English Translation】 English version: For two consecutive nights, that mountain peak emitted divine light. We began to investigate the reason in detail. It turned out that two places had been competing for this land for nine years. Because of this matter, disputes between the state and county have been constant, disturbing the people endlessly. Isn't this because this place is secluded and profound, leading to this spiritual response? Isn't it because there is deep compassion and broad grace here, that the emotions of the people are gathered here? Disciples will inscribe a text on the hillside of this mountain, and dare to report it to the distant space and time.
釋無礙 (Shi Wu'ai, a person's name), whose surname was Chen. During the Yongjia period of the Jin Dynasty, the Central Plains were in turmoil, and (the Chen family) moved south to Jianye. His father, Chen Kuang, was recruited by Emperor Liang Yuan as a scholar of the barbarian tribes. In the first year of Chengsheng, Wu'ai was born in Chengdu. He was intelligent and talented, and people believed that he would become a great person in the future. At the age of nine, he could answer fluently, and after entering school at the age of ten, he could remember everything he heard. After he entered Chang'an, he met the Dharma Master Dao'an (Dao'an Fashi, a person's name) of Yao Qin. After Dharma Master Dao'an talked with him, he was amazed by his realm of thought and advised him to become a monk. He followed the advice and was very happy. Dharma Master Dao'an asked him to recite the 'Sutra of Auspicious Responses of the Crown Prince', and he thought about the holy sites in the sutra and wept sadly. In the third year of Tianhe, Empress Zhou Wu entered the court, and he signed up to become a monk and was the first to be saved. Although he was young, his precepts were very strict. In the third year of Jiande, Buddhism was severely damaged, so he lived in seclusion according to fate. Even in difficult circumstances, his integrity was as pure as ice and jade. During the Kaihuang period of the Sui Dynasty, Buddhism began to revive, and he participated in it. He lived in Yongning Temple and studied the 'Mahaprajnaparamita Sutra' from the Great Virtue Dharma Master Chao (Chao Fashi, a person's name) of the Qi Dynasty. As soon as he heard the teachings, his mind suddenly opened up, and his greed for wealth and food disappeared, and his body and mind were liberated. He then entered Chang'an to study the 'Ten Stages Sutra', 'Abhidhamma', etc. At that time, Dharma Master Xiu (Xiu Fashi, a person's name) lectured on the 'Mahaprajnaparamita Sutra' in Xingshan Temple. He analyzed it clearly and logically, but he was slightly stagnant in terms of wording. So he recited the original text of the sutra and obtained sixty volumes. Later, because he suffered from illness, he separated from the crowd and returned to Qinlong. In the tenth year of Kaihuang, the chief administrator, the Prince of Hejian (Hejian Wang, a title), specially invited him to take up the position of the temple to lead and manage Buddhist affairs. In the second year of Daye, he was summoned to Luoyang to collate Buddhist scriptures in Sifang Hall. After that, he returned to Yongning Temple and still managed the temple according to the previous rules and regulations. In the fifth year of Daye, Emperor Yang of Sui personally comforted him during his western expedition and rewarded him with two hundred bolts of colored silk. In the thirteenth year of Daye, the state city was captured, and he entered the capital and lived in Zhuangyan Temple. Because everyone knew that he had previously held a temple position, was knowledgeable, and was quick-witted, they still wanted to invite him to take up the temple position, but he did not like it. In the eighth year of Wude, he returned to his original temple and used the contemplation of non-form to subdue his body and mind. On the twenty-eighth day of the second month of the nineteenth year of Zhenguan, he died without illness at the age of ninety-four. Both monks and lay people were very sad, as if they had lost a loved one.
厥親焉。
釋道暀。姓周。汝南人。幼而精確。希志尚聞。古蹟勝人心願齊之。負笈金陵。居高座寺聽阿毗曇心妙達關鍵。非其好也。欽匡山遺軌每逸言前。隋開皇十二年。依大將軍周羅侯。遠屆廬岳止東林精舍。心願匿跡無事音塵。山寺法擁勸引非一。遂不拒命弘道度人。修建僧坊四時無絕。隋季寇擾華戎薦臻。獎撫門徒如初不替。貞觀二年九月。身示有疾。曾未浹旬。忽有大星天墮正在西閣大水池中。照朗山谷逾千炬火。二十三日。僧正中食謂弟子曰。僧食訖未。答曰未竟。又曰。且喚上座來。依言既至。委以後事跏坐而卒。諸殿閣門一時自開。異香滿寺七日便歇。年八十二矣釋法顯。姓丁氏。南郡江陵人。十二出家。四層寺寶冥法師服勤累戴諮詢經旨。有聞欲界亂地素非道緣。既已生中如何解網。冥曰。眾生並有初地味禪。時來則發。雖藏心種歷劫不亡。有顗禪師者。荊楚禪宗。可往師學。會顗隋煬徴下回返上流。於四層寺大開禪府。徒侶四百蔚爾成林。遂依座筵聞所未悟。但夙有成惠通冠玄蹤。霜鐘暫扣已傳秋駕。顗師去後。更求明智成彥習皓等諸師。皆升堂睹奧。盡斫磨之思。及將冠具歸依皓師。誨以出要之方。示以降心之術。因而返谷靜處閑居。二翼之外一無受畜。屬炎靈標季薦羅戎火。餒殘相望
【現代漢語翻譯】 現代漢語譯本： 他親近他們。 釋道暀（Shì Dào Wàng）：俗姓周，汝南人。他從小就精細準確，嚮往追求博聞強識。古代的遺蹟勝過他內心的願望。他揹著書箱前往金陵，在高座寺聽講《阿毗曇》（Āpídántán，論藏），內心巧妙地通達了關鍵之處。但這並非他的愛好。他欽佩匡山（Kuāng Shān）的遺風，常常在言語中流露出嚮往之情。隋朝開皇十二年，他依附大將軍周羅侯，遠道來到廬山，住在東林精舍。他希望隱姓埋名，不與世事往來。但山寺的僧眾多次勸說他弘揚佛法、度化世人，於是他沒有拒絕，開始弘揚佛法、度化眾生，修建僧房，一年四季都沒有停止。隋朝末年，戰亂頻繁，華夏和戎狄的軍隊交戰不斷。但他像當初一樣安撫門徒，沒有改變。貞觀二年九月，他示現生病，不到半個月，忽然有一顆大星從天而降，落在西閣的大水池中，照亮山谷，比一千支火把還要明亮。二十三日，僧正（Sēngzhèng，僧官名）在中午吃飯時問弟子：『僧眾吃完飯了嗎？』弟子回答說：『還沒有。』他又說：『那就叫上座（Shàngzuò，資歷高的僧人）來。』弟子按照他的話叫來了上座，他把後事託付給上座，然後跏趺而坐圓寂了。所有的殿閣門一時之間自己打開，奇異的香味充滿寺廟，七天後才消失。他享年八十二歲。 釋法顯（Shì Fǎxiǎn）：俗姓丁，南郡江陵人。十二歲出家，在四層寺跟隨寶冥法師（Bǎo Míng Fǎshī）勤奮學習，多次請教經書的要旨。他聽說欲界（Yùjiè，佛教三界之一，指有情慾的眾生所居住的世界）是混亂之地，本來就不是修道的因緣。既然已經生在其中，如何才能解脫呢？寶冥法師說：『眾生都有初地味禪（chū dì wèi chán，禪定的一種境界），時機到來就會顯發出來。即使藏在心中的種子，經歷無數劫也不會消失。』當時有一位顗禪師（Yǐ Chánshī），是荊楚（Jīngchǔ）地區的禪宗大師，可以去向他學習。恰逢顗禪師被隋煬帝徵召下揚州后返回，在四層寺大開禪堂，門徒四百人，蔚為壯觀。於是他依附在顗禪師的座下，聽聞了以前沒有領悟的道理。但他天生就有智慧，通達玄妙的宗義，稍微點撥就能領悟。顗禪師離開后，他又向成彥（Chéng Yàn）、習皓（Xí Hào）等諸位明智的法師求教，他們都升堂講授奧妙的道理，盡力雕琢他的思想。等到他將要成年時，歸依習皓法師。習皓法師教誨他脫離苦海的方法，指示他降伏內心的方法。因此他返回山谷，安靜地居住，除了兩翼之外，一無所有。正當炎靈（Yánlíng，指火）衰落的季節，戰火連綿，飢餓和殘疾的人互相望著。
【English Translation】 English version: He was close to them. Shì Dào Wàng (釋道暀): His lay surname was Zhou, and he was from Runan. From a young age, he was meticulous and accurate, aspiring to pursue extensive knowledge. Ancient relics surpassed his inner desires. Carrying his books, he went to Jinling and listened to the Abhidhamma (Āpídántán, the Abhidhamma Pitaka) at Gaozuo Temple, his mind subtly grasping the key points. However, this was not his passion. He admired the legacy of Kuang Mountain (Kuāng Shān), often expressing his longing in his words. In the twelfth year of the Kaihuang era of the Sui Dynasty, he relied on General Zhou Luohou and traveled far to Mount Lu, residing in the Donglin Hermitage. He wished to remain anonymous and uninvolved in worldly affairs. However, the monks of the mountain temple repeatedly urged him to propagate the Dharma and liberate sentient beings, so he did not refuse and began to propagate the Dharma and liberate beings, building monastic residences without ceasing throughout the four seasons. During the late Sui Dynasty, wars were frequent, with the armies of both the Han Chinese and the Rong (nomadic tribes) constantly clashing. However, he continued to comfort his disciples as before, without changing. In the ninth month of the second year of the Zhenguan era, he manifested illness. In less than half a month, a large star suddenly fell from the sky, landing in the large pool of water in the West Pavilion, illuminating the mountains and valleys more brightly than a thousand torches. On the twenty-third day, the Sēngzhèng (僧正, a monastic official) asked his disciples during the midday meal, 'Have the monks finished eating?' The disciples replied, 'Not yet.' He then said, 'Then call the senior monk (Shàngzuò, a monk of high seniority) here.' The disciples followed his instructions and called the senior monk, to whom he entrusted his affairs before sitting in the lotus position and passing away. All the doors of the halls and pavilions opened by themselves at once, and a strange fragrance filled the temple, disappearing after seven days. He was eighty-two years old. Shì Fǎxiǎn (釋法顯): His lay surname was Ding, and he was from Jiangling in Nan Commandery. He became a monk at the age of twelve, diligently studying under Dharma Master Bao Ming (Bǎo Míng Fǎshī) at the Four-Story Temple, repeatedly seeking guidance on the essential points of the scriptures. He heard that the desire realm (Yùjiè, one of the Three Realms in Buddhism, referring to the world inhabited by sentient beings with desires) was a chaotic place, not originally a condition for cultivating the Way. Since he was already born into it, how could he be liberated? Dharma Master Bao Ming said, 'Sentient beings all have the taste of the first dhyana (chū dì wèi chán, a state of meditative absorption), which will manifest when the time comes. Even if it is hidden in the mind as a seed, it will not disappear through countless kalpas.' At that time, there was a Chan Master Yi (Yǐ Chánshī), a master of the Chan school in the Jingchu region, who could be studied under. It happened that Chan Master Yi was summoned by Emperor Yang of the Sui Dynasty to Yangzhou and was returning upstream, opening a Chan hall at the Four-Story Temple with four hundred disciples, forming a magnificent assembly. So he attached himself to Chan Master Yi's seat, hearing doctrines he had not previously understood. However, he was naturally intelligent, understanding the profound teachings, and able to comprehend with slight guidance. After Chan Master Yi left, he sought instruction from other wise masters such as Cheng Yan (Chéng Yàn) and Xi Hao (Xí Hào), who all ascended the platform to teach profound doctrines, striving to refine his thoughts. When he was about to come of age, he took refuge in Master Xi Hao. Master Xi Hao taught him the method of escaping the sea of suffering and showed him the method of subduing the mind. Therefore, he returned to the valley and lived quietly, possessing nothing beyond his two wings. During the season when the fire spirit (Yánlíng, referring to fire) was waning, the flames of war raged continuously, and the hungry and disabled looked at each other.
眾侶波奔。顯獨守大殿確乎卓爾。旦資蔬水中后絕漿。賊每搜求莫之能獲。自非久入慈室已抽毒箭。焉能忍茲疲苦。漏此兇威。自爾宴坐道安梅梁殿中三十餘載。貞觀之末乃出別房斯則追善吉之息嫌。蹈空生之秘行也。此堂有彌勒像。並光趺高四十尺。八部圍繞。彌天之所造也。其寶冠華帳供具經臺。並顯所營。堂中五燈晝夜不絕。忽一燈獨熾焰高丈餘。又一夜著五色衣人。持一金瓶來奉。又夢見一僧威容出類。曰可往蘄州見信禪師。依言即往雙峰更清定水矣。而一生染疾並信往業。受而不治。衣食節量柔順強識。所住之寺。五十餘年。足不出戶。永徽三年十二月八日。夢身坐寶殿授四眾戒。因覺漸疾。至四年正月十一日午時遷化。時年七十有七。顯以昨日申時自能起止神彩了亮。踞禪床盥浴剃髮。就床跏坐儼然便絕。其月十七日葬于大明寺之北原。未終之前。門人見室西壁大開白光遍滿。夜有白雲亙屋南北。二道堂中佛事並搖動。明日方絕。自終及葬嶷然匡坐。合境道俗奔湊凄零。荊州都督紀王。夙傳歸戒欽仰清暉。命右記室郭瑜。銘之於彼。
釋玄爽。姓劉。南陽人。早修聰行見稱鄉邑。弱冠成婚。妻少而美。然爽貞誠清拔志高蹈。視如革囊。情逾厭離。既無所偶棄而入道。游習肆道有空俱涉。末聽龍泉寺
【現代漢語翻譯】 現代漢語譯本：僧侶們四處逃散，只有顯（Xian，人名）獨自守護著大殿，堅定不移。他早晨只吃蔬菜和水，後來斷絕了所有飲料。盜賊多次搜尋他，都無法找到。如果不是長期居住在慈悲的場所，早已被毒箭所傷，又怎能忍受這般疲憊和痛苦，躲避這兇惡的威脅？自此以後，他在道安（Dao An，人名）梅梁殿中靜坐了三十多年。貞觀（Zhen Guan，唐太宗年號）末年才搬出房間，這是效仿善吉（Shan Ji，人名）避免嫌疑，學習空生（Kong Sheng，人名，即須菩提）的秘密修行。這座殿堂里有一尊彌勒（Maitreya，未來佛）像，連同底座高四十尺，有八部（eight kinds of supernatural beings who protect Buddhism）圍繞，是彌天（Mi Tian，人名）所造。他的寶冠、華麗的帷帳、供具和經臺，都是顯（Xian）所經營。殿堂中五盞燈晝夜不滅。忽然有一盞燈獨自燃燒，火焰高達一丈多。又一夜，有人夢見一個穿著五色衣服的人，拿著一個金瓶來供奉。又夢見一位僧人，威嚴出衆，說：『可以去蘄州（Qi Zhou，地名）見信禪師（Xin Chanshi，人名）。』他聽從了建議，前往雙峰（Shuang Feng，地名），更加清凈安定。但他一生染病，認為是過去的業報，接受而不治療。他在衣食方面節制，性情柔順，記憶力強。他所居住的寺廟，五十多年足不出戶。永徽（Yong Hui，唐高宗年號）三年十二月八日，他夢見自己坐在寶殿上，為四眾（four kinds of Buddhists）授戒。醒來后漸漸生病，到四年正月十一日午時圓寂，享年七十七歲。顯（Xian）在昨天申時還能起身活動，神采奕奕。他坐在禪床上，洗漱剃髮，然後就在床上結跏趺坐，安詳地去世了。當月十七日，他被安葬在大明寺（Da Ming Temple，寺廟名）的北原。在他去世之前，弟子們看見房間西邊的墻壁大開，白光遍滿。夜裡有白雲橫亙在屋子的南北兩邊，殿堂中的佛事都搖動起來。第二天他才去世。從去世到安葬，他都端正地匡坐著。整個地區的僧人和俗人都奔來哀悼。荊州（Jing Zhou，地名）都督紀王（Ji Wang，人名），一向信奉佛教，欽佩他的清名，命令右記室郭瑜（Guo Yu，人名）為他撰寫墓誌銘。 玄爽（Xuan Shuang，人名），姓劉（Liu），南陽（Nanyang，地名）人。他從小就聰明好學，受到鄉里的稱讚。二十歲結婚，妻子年輕貌美。然而，玄爽（Xuan Shuang）真誠清高，志向遠大，把妻子看作是革囊一樣的東西，非常厭惡。既然沒有合適的伴侶，就拋棄妻子而出家。他遊歷學習，肆道（Si Dao，地名）和有空（You Kong，地名）都去過。最後聽說了龍泉寺（Long Quan Temple，寺廟名）
【English Translation】 English version: The monks scattered in all directions, only Xian (Xian, a personal name) remained steadfastly guarding the main hall. He subsisted on vegetables and water in the mornings, and later abstained from all beverages. Thieves repeatedly searched for him, but were unable to find him. If he had not long resided in a place of compassion, he would have been wounded by poisoned arrows long ago. How could he have endured such fatigue and hardship, and evaded such fierce threats? From then on, he sat in meditation in the Mei Liang Hall of Dao An (Dao An, a personal name) for more than thirty years. It was only at the end of the Zhen Guan era (Zhen Guan, the reign era of Emperor Taizong of Tang Dynasty) that he moved out of the room. This was to emulate Shan Ji (Shan Ji, a personal name) in avoiding suspicion, and to learn the secret practice of Kong Sheng (Kong Sheng, a personal name, i.e., Subhuti). In this hall, there is a statue of Maitreya (Maitreya, the future Buddha), which, together with its pedestal, is forty feet tall, surrounded by the Eight Classes of beings (eight kinds of supernatural beings who protect Buddhism). It was created by Mi Tian (Mi Tian, a personal name). His jeweled crown, ornate curtains, offerings, and sutra platform were all managed by Xian (Xian). The five lamps in the hall burned day and night without ceasing. Suddenly, one lamp burned alone, its flame reaching over ten feet high. One night, someone dreamed of a person wearing five-colored clothes, holding a golden vase as an offering. He also dreamed of a monk with extraordinary dignity, who said, 'You can go to Qi Zhou (Qi Zhou, a place name) to see Chan Master Xin (Xin Chanshi, a personal name).' He followed the advice and went to Shuang Feng (Shuang Feng, a place name), becoming even more pure and stable. However, he suffered from illness throughout his life, considering it to be the retribution of past karma, accepting it without seeking treatment. He was frugal in his food and clothing, gentle in temperament, and had a strong memory. For more than fifty years, he did not step outside the temple where he lived. On the eighth day of the twelfth month of the third year of Yong Hui (Yong Hui, the reign era of Emperor Gaozong of Tang Dynasty), he dreamed that he was sitting in the treasure hall, bestowing precepts upon the four assemblies (four kinds of Buddhists). Upon waking, he gradually fell ill, and passed away at noon on the eleventh day of the first month of the fourth year, at the age of seventy-seven. Xian (Xian) was able to get up and move around yesterday at Shen time (3-5 pm), with a bright and energetic appearance. He sat on the meditation bed, washed and shaved his head, and then sat in the lotus position on the bed, passing away peacefully. On the seventeenth day of that month, he was buried in the northern plain of Da Ming Temple (Da Ming Temple, a temple name). Before his death, his disciples saw the western wall of the room wide open, filled with white light. At night, white clouds stretched across the north and south sides of the house, and the Buddhist affairs in the hall shook. He passed away the next day. From his death to his burial, he sat upright in the lotus position. The monks and laypeople of the entire region rushed to mourn. Prince Ji (Ji Wang, a personal name), the governor of Jing Zhou (Jing Zhou, a place name), who had long embraced Buddhism and admired his pure reputation, ordered Guo Yu (Guo Yu, a personal name), the right secretary, to write his epitaph. Xuan Shuang (Xuan Shuang, a personal name), whose surname was Liu (Liu), was a native of Nanyang (Nanyang, a place name). From an early age, he was known for his intelligence and conduct, and was praised by the villagers. He married at the age of twenty, and his wife was young and beautiful. However, Xuan Shuang (Xuan Shuang) was sincere, pure, and had lofty aspirations. He regarded his wife as if she were a leather bag, and felt extremely disgusted. Since he had no suitable partner, he abandoned his wife and became a monk. He traveled and studied, visiting Si Dao (Si Dao, a place name) and You Kong (You Kong, a place name). Finally, he heard about Long Quan Temple (Long Quan Temple, a temple name).
璇法師。欣然自得。覃思遠詣頗震時譽。又往蘄州信禪師所。伏開請道亟發幽微。后返本鄉唯存攝念。長坐不臥繫念在前。時本邑沙門藹明棱法等。並禪府名宗。往結投分。以永徽三年十月九日。遷神山谷。時襄部法門寺沙門惠普者。亦漢陰之僧杰也。研精律藏二十餘年。依而振績風霜屢結。七眾齊肅屬城挹歸。晚專入定門廓銷事惱。紀王作鎮。將修追聖廢寺綱總須人。眾舉于普。王深賞會。又楚俗信巫殺為淫祀。普因孚化比屋崇仁。又修明因道場凡三十所。皆盡輪奐之工。仍雕金碧之飾。以顯慶三年終於本寺。春秋八十。
釋惠仙。姓趙。河東蒲坂人。幼懷出俗。緣故淹留。年登不惑方果前愿。既出家后隨方問津。雖多涉獵。然以華嚴涅槃二部。為始卒之極教也。迄于暮齒耽味逾深。謂人曰。斯之二寶全如意珠。無忽忘而暫舍也。所以執卷自隨有若雙翼。或有言晤披而廣之。住處衝要九衢都會。百疾相投萬禍憑救。而仙慈善根力無假多方。但令唸佛無往不濟。由是蒙祐遐邇傾心。寺有大像制過十丈。年載既久埃塵是生。棟宇頹落珠璣披散。遂控告士俗更締構之。雖淹星律大造云就。爾後年漸遲暮。夢僧告曰。卿次冬間必當遷化。可早執行應得延期。便如常業不以為慮。至九月中微覺不愈。知終在近。告侍人曰
。吾出家有年。屢受菩薩戒。今者更欲受之。召諸大德並不赴命。乃曰。大德但自調耳。何名度人。又曰。但取戒本讀誦訖。自慶潛然而止。入夜有異天仙星布前後。高談廣述乍隱乍顯。合寺聞見。或見佛像來入房者。日次將午。忽起坐合掌召眾人曰。大限雖多小期一念。並好住。愿與諸眾為歷劫因緣。遂臥氣絕。年七十五。即永徽六年十一月十七日也。道俗哀之云布原野。寺有亙禪師。穎脫當時有聲京洛。行彌勒愿生在四天。睹仙行業感徴。告眾曰。必見慈氏矣。若乖斯者。何能禎應若是乎。
釋惠寬。姓楊氏。益州綿竹孝水人父名瑋。元是三洞先生五經博士。崇通道法無敦釋教。所以綿梓益三州諸俗。每歲率送租米投于瑋。令保一年安吉。皆與章符而去。而車馬擁門如市。初時瑋妻懷孕。心性改異辛鯹惡厭。乃生一女名為信相。性好閑靜無緣嗜慾。后又懷妊。身極安隱恒有異相。及其生也母都不覺。忽然自出都無惡露。然有異香。又不啼叫。乃至有識未曾糞穢淋席。父母抱持方乃便利。即寬身也。而臂垂過膝。性恒香潔不近腥臊。年五六歲與姊信相於靜處坐禪。二親怪問。答曰。佛來為說般若聖智界入等法門。共姊評論法相。父是異道不解其言。附口錄得二百餘紙。有龍懷寺會師。聞有奇相至其所父以示之
【現代漢語翻譯】 現代漢語譯本：我出家多年，多次受過菩薩戒。現在想要再次受戒，召集各位大德卻無人應命，他們說：『大德只要自己調伏身心就好，何必度人呢？』又說：『只要取來戒本讀誦完畢，自己慶幸一下，悄悄停止就行了。』當天夜裡有奇異的天仙星光般地佈滿前後，高談闊論，時隱時現，全寺的人都聽見看見。有人看見佛像進入他的房間。第二天將近中午，忽然起身合掌，召集眾人說：『大限雖然很多，小期只在一念之間。大家好好住著，我願與各位結下歷劫的因緣。』說完就躺下氣絕而死，享年七十五歲，正是永徽六年十一月十七日。道俗之人哀悼之聲遍佈原野。寺里有位亙禪師，才華出衆，當時在京城洛陽一帶很有名聲，發願修行彌勒法門，希望往生到兜率天。他看到仙人的行業感應，告訴眾人說：『必定能見到慈氏菩薩（Maitreya Buddha）了。如果不是這樣，怎麼會有這樣的祥瑞應驗呢？』 釋惠寬（Shi Huikuan），姓楊，是益州綿竹孝水人，他的父親名叫楊瑋（Yang Wei），原本是三洞先生、五經博士，崇通道教，不重視佛教。所以綿竹、梓州、益州三州的百姓，每年都送租米給楊瑋，讓他保佑一年平安吉祥，都給他們蓋有印章的符箓而去。車馬擁擠在門前，像集市一樣。當初楊瑋的妻子懷孕時，心性改變，厭惡腥味。生下一個女兒，名叫信相（Xinxiang），性情喜好閑靜，沒有嗜慾。後來又懷孕，身體非常安穩，經常有奇異的景象。等到生產時，母親都沒有察覺，忽然自己生了出來，都沒有污血，卻有異香，也不啼哭。甚至懂事以後，從未大小便弄髒蓆子。父母抱起他才大小便，這就是惠寬。他的手臂下垂超過膝蓋，天性總是香潔，不接近腥臊。五六歲時，與姐姐信相在安靜的地方坐禪。父母奇怪地問他，他回答說：『佛來為我們講說般若（Prajna，智慧）、聖智界入等法門。我們和姐姐一起評論法相。』他的父親信奉異教，不理解他的話，只是記錄下來二百多頁。龍懷寺的會師（Huishi）聽說有奇異之相，來到他家，他的父親把記錄給會師看。
【English Translation】 English version: I have been a monk for many years and have repeatedly received the Bodhisattva precepts. Now I wish to receive them again, but when I summoned the virtuous monks, none responded. They said, 'Virtuous monks should only regulate themselves; why bother saving others?' They also said, 'Just take the precept text, recite it, congratulate yourself, and quietly stop.' That night, extraordinary celestial beings, like stars, filled the space before and behind, speaking eloquently, sometimes appearing and sometimes disappearing. Everyone in the temple heard and saw it. Some saw a Buddha image entering his room. The next day, near noon, he suddenly rose, put his palms together, and summoned everyone, saying, 'Although there are many major limitations, a minor period is but a single thought. May everyone dwell well, and I wish to form karmic connections with you all for countless kalpas.' Then he lay down, and his breath ceased. He was seventy-five years old, on the seventeenth day of the eleventh month of the sixth year of Yonghui. Monks, nuns, and laypeople mourned him, their sorrow spreading across the fields. In the temple was Zen Master Geng (Geng Chanshi), whose talent was outstanding and who was famous in the capital, Luoyang. He practiced the Maitreya Dharma, hoping to be reborn in the Tushita Heaven. Seeing the auspicious signs of the celestial beings, he told the assembly, 'We will surely see Maitreya Buddha. If it were not so, how could there be such auspicious responses?' 釋惠寬 (Shi Huikuan), whose surname was Yang, was from Xiaoshui in Mianzhu, Yizhou. His father, named Yang Wei, was originally a master of the Three Caves and a doctor of the Five Classics, who revered Taoism and did not value Buddhism. Therefore, the people of Mianzhu, Zi, and Yi prefectures would send rent rice to Yang Wei every year, asking him to ensure peace and good fortune for the year, and he would give them talismans with seals. Carriages and horses crowded his gate like a market. Initially, when Yang Wei's wife was pregnant, her temperament changed, and she disliked pungent and fishy smells. She gave birth to a daughter named Xinxiang, who was fond of quietude and had no desires. Later, she became pregnant again, and her body was very peaceful, with constant extraordinary signs. When she gave birth, the mother did not notice at all; she suddenly gave birth without any foul discharge, but there was a strange fragrance, and the baby did not cry. Even when he was old enough to understand, he never soiled the mat with feces or urine. Only when his parents held him would he relieve himself. This was Huikuan. His arms hung down past his knees, and his nature was always fragrant and clean, never near anything fishy or foul. At the age of five or six, he and his sister Xinxiang would sit in meditation in a quiet place. His parents asked him strangely, and he replied, 'The Buddha comes to explain to us the Dharma of Prajna (wisdom), the realms of sacred knowledge, and so on. My sister and I discuss the characteristics of the Dharma together.' His father, being a follower of other doctrines, did not understand his words but recorded over two hundred pages of them. The master Huishi of Longhuai Temple heard of his extraordinary appearance and came to his house, and his father showed him the records.
。會曰。併合佛經無所參錯。有異禪師不知何來。于凈慧寺入火光三昧。召彼女來。及至不入。云是火聚。禪師曰。何不以水滅之。女即作水觀。滅火而入。禪師驗知深入諸定。勸令出家。父母受娉。及婿家不許。諸道俗官人為出財贖之。因有度次姊與寬身俱時出家。時隨蜀王秀在益。請入城內。妃為造精舍。鎮恒供養。嚐出于路。人有疑者。尼召來曰。莫於三寶所生異心。自受罪苦。彼人悔過。有造功德須物者。燒香祈請掘地獲金無不充足。斯事非一。至於食飲欲食便食。不食乃經歲序。時人目之聖尼。即今本寺猶號聖尼寺也。寬年十三常樂獨坐。面無怒相言常謙下。依空慧寺胤禪師龍懷寺會阇梨所。隨聞經律。一覽無遺。未聞之經曾不知義。有難問者皆為通之。初造龍懷寺。會有徒屬二百餘人。並令在役。唯放于寬。有怨及者。會曰。斯人是吾本師。何得使作。昔周滅法。依相禪師隱於南山。及隋興教辭師還蜀。嘗受囑云。汝還蜀土大有徒眾。有名惠寬。可將攝也。我憶此事。計師死日當寬受生。無得致怪。自爾在山依閑業定。年三十還綿竹教化四遠。聞名見形並舍邪歸正。其俗通道。父母皆道歸佛。舍宅為寺。於今見在。綿竹諸村皆為立寺。堂殿院宇百有餘所。修營至今。年常大齋道俗咸會。正月令節。成都寺
七十縣。競迎供待。有大功德須得經營。但請寬至施物山積。貞觀中有僧名策。持咒有驗。于洛縣忽死見閻王。曰比獄中罪人多。應為誦咒。並請寬師講地獄經。從此得穌。經月不作。復更悶絕。閻王大怒。命牛頭使打鐘子百下。我令誦咒講經。為眾生故何不作。策穌已即從洛縣往綿竹三十里。未至疲臥。忽有異旋風。吹起須臾至寬所。正集轉經。告策曰。昨所住處大為勞苦。為眾生者不得辭苦。即令策登坐誦咒。大眾聞皆流汗。寬仍集眾講地獄經。貞觀二十年。綿竹宋尉云。我不信佛。唯信周孔。然我兩度得佛力。一為人在門側小便。置佛便止。一為冬月落水。燒木佛自炙。寬聞之致書曉喻。宋曰。此道人徴異者。當試有靈不。取書名處用拭大便。當即糞門裂腳起不得。自唱我死。即召寬來。雖悔過造經像。盈月便卒。什邡縣陳家舍邪信佛。以竹園為寺。寬指授分齊。爾許可為僧院。中間一分堪立佛堂。即斷一竹上豎標云。此分齊處欲造佛寺。當時生竹自干。佛堂斷竹泉水上涌。尋掘數尺獲大石。石下金瓶舍利七粒。寬禮拜更請。遂放光乃盛滿合。四遠又集寺今見在。永徽四年夏六月二十五日。春秋七十卒于凈慧寺。未終一月。有五百神人長丈餘服天衣。持華香及紫金華臺。從西方來迎。寬辭不堪。發遣令去。又于
【現代漢語翻譯】 七十個縣競相迎接供養，認為有大的功德需要經營。但請（寬）法師寬限時間，直到施捨的物品堆積如山。貞觀年間有個僧人名叫策（音：cè），持咒很靈驗。在洛縣忽然死去，見到了閻王。閻王說：『比監獄裡的罪人還多，應該為他們誦咒，並請寬法師講解地獄經。』從此策得以復甦。過了一個月又不省人事，再次昏迷。閻王大怒，命令牛頭使打了鐘子一百下，說：『我讓你誦咒講經，是爲了眾生的緣故，為什麼不做？』策醒來后，立即從洛縣前往綿竹三十里。還沒到就疲憊地躺下了。忽然有一股奇異的旋風，把他吹起，一會兒就到了寬法師那裡，正趕上大家在轉經。寬法師告訴策說：『你昨天住的地方非常勞苦，爲了眾生不能怕吃苦。』立即讓策登上座位誦咒，大眾聽了都流汗。寬法師仍然召集大眾講解地獄經。貞觀二十年，綿竹的宋尉（音：wèi）說：『我不信佛，只信周公孔子。然而我兩次得到佛的保佑。一次是有人在門側小便，放置佛像小便就停止了。一次是冬天掉進水裡，燒木製的佛像來烤火。』寬法師聽了，寫信曉諭他。宋尉說：『這個道人是喜歡炫耀奇異的，應當試試他是否真的有靈驗。』於是取了書信，用寫有名字的地方擦拭大便。當即肛門裂開，腳也抬不起來。自己喊著『我要死了』。立即召請寬法師來，雖然懺悔過錯，建造經書佛像，但一個月后就死了。什邡（音：shí fāng）縣的陳家捨棄邪教信仰佛教，把竹園當作寺廟。寬法師指點劃分區域，說：『這裡可以作為僧院，中間一部分可以建立佛堂。』於是砍斷一根竹子，在上面豎立標誌說：『這裡是劃分區域的地方，要建造佛寺。』當時砍斷的竹子自己枯乾，佛堂斷竹的地方泉水向上涌出。尋找挖掘了幾尺，獲得大石頭，石頭下有金瓶，裡面有七粒舍利。寬法師禮拜后再次祈請，於是舍利放出光芒，盛滿整個盒子。四面八方的人又聚集到寺廟，現在寺廟還在。永徽四年夏六月二十五日，寬法師享年七十歲，在凈慧寺圓寂。臨終前一個月，有五百個神人，身高一丈多，穿著天衣，拿著鮮花香料以及紫金華臺，從西方來迎接。寬法師推辭說自己不堪當，讓他們離開。又于
【English Translation】 Seventy counties vied to welcome and provide offerings, believing that great merit needed to be cultivated. They requested Master Kuan to extend the time until the donated items piled up like mountains. During the Zhenguan era, there was a monk named Ce (meaning: whip), whose mantra recitations were very effective. He suddenly died in Luo County and saw Yama (King of Hell). Yama said, 'There are more sinners than in the prison, you should recite mantras for them and invite Master Kuan to lecture on the Sutra of Hell.' From then on, Ce was revived. After a month, he became unconscious again and fell into a coma. Yama was furious and ordered the ox-headed messenger to strike the bell a hundred times, saying, 'I asked you to recite mantras and lecture on the sutras for the sake of sentient beings, why don't you do it?' After Ce woke up, he immediately went from Luo County to Mianzhu, thirty miles away. Before arriving, he lay down exhausted. Suddenly, a strange whirlwind lifted him up and in a moment he arrived at Master Kuan's place, just as everyone was turning the scriptures. Master Kuan told Ce, 'The place you stayed yesterday was very laborious, you must not be afraid of hardship for the sake of sentient beings.' He immediately asked Ce to ascend the seat and recite the mantra, and the masses sweated as they listened. Master Kuan still gathered the masses to lecture on the Sutra of Hell. In the twentieth year of Zhenguan, Song Wei (meaning: lieutenant) of Mianzhu said, 'I don't believe in Buddha, I only believe in the Duke of Zhou and Confucius. However, I have received the Buddha's blessing twice. Once, someone was urinating on the side of the door, and the urination stopped when a Buddha statue was placed there. Once, I fell into the water in winter, and I burned a wooden Buddha statue to warm myself.' Master Kuan heard this and wrote a letter to enlighten him. Song Wei said, 'This Taoist likes to show off strange things, we should test whether he is really effective.' So he took the letter and used the place where the name was written to wipe his excrement. Immediately, his anus split open and he couldn't lift his feet. He shouted, 'I'm going to die.' He immediately summoned Master Kuan, and although he repented and built scriptures and Buddha statues, he died a month later. The Chen family in Shifang (meaning: ten directions) County abandoned heresy and believed in Buddhism, and used the bamboo garden as a temple. Master Kuan pointed out the division of the area, saying, 'This can be used as a monastery, and the middle part can be used to build a Buddha hall.' So he cut off a bamboo and erected a sign on it saying, 'This is the place to divide the area, and a Buddhist temple will be built.' At that time, the cut bamboo dried up by itself, and spring water gushed upwards from the place where the bamboo was cut in the Buddha hall. After searching and digging for several feet, a large stone was found, and under the stone was a golden bottle with seven 'sariras' (relics). Master Kuan bowed and prayed again, and then the 'sariras' emitted light, filling the entire box. People from all directions gathered at the temple again, and the temple is still there today. On the twenty-fifth day of the sixth month of summer in the fourth year of Yonghui, Master Kuan passed away at Jinghui Temple at the age of seventy. A month before his death, five hundred gods, more than ten feet tall, wearing celestial clothes, holding flowers, incense, and a purple-gold flower platform, came from the West to welcome him. Master Kuan declined, saying that he was unworthy, and sent them away. Also on
終日。放羊從市向房悲數十聲。至夜索水沐浴新衣跏坐執爐已。命打無常鐘。聲遍郭聞。合郭咸集。曰阇黎涅槃去。空中哭聲。寺內光明莫測其來。道士等謂言燒守。驚走來寺。乃知其非。自此入定。氣盡乃知永逝。寺內三橋。一當寬房堂。夜樑折聲震寺內。明旦官人道士咸來慟哭。寺中蓮池。池水忽干。紅蓮變白。寺中大豫樟樹三四人圍。忽自流血。血流入澗。澗水皆赤。月餘方息。又十七級磚浮圖高數十丈。裂開數寸。又有雙鵝不知何來。向靈鳴叫伏地不去。葬時隨送出郭失之。往無為山。去寺二十里。黑雲團空隨行注雨。草木隨靡至山方散。葬后縣內道俗。七歲已上著服泣臨。如是三年。爾後至今凡設會家。皆設兩座。一擬聖僧。一擬寬也。今猶獲供送本寺。靈相在山瑞坐如在。自初至今竟無蟲血污穢朽腐之相。斯則豈非不退菩薩身無萬戶蟲耶不然何以若此。
釋僧倫。姓呂氏。衛州汲人。祖宗諸州刺史。父詢隋初穆陵太守。未孕之初二親對坐。忽有梵僧秀眉皓首。二侍持幡在其左右。曰愿為母子。未審如何。即禮拜之揮忽失所。因爾有娠。四月八日四更後生。還見二幡翊其左右。兼有異香。產訖不見。五歲已后迄於終亡。恒自目見白光滿屋。齊武平九年。與父至雲門寺僧賢統師珉禪師所受法出家。時年
九歲。二師問其相狀。答以白光流臉二幡夾之。嘆曰。子真可度。因而剃落。周武平齊。時年十六。與賢統等流離西東。學四念處誦法華經。至開皇初方興佛法。雲門受具。時年二十三。又于武陽理律師所聽始半夏。見五色光如車輪照倫心上。眾並同見。即于光中禮五十三佛。猶未滅更禮三十五佛。光乃收隱。又與方愿二師。入黑山太行諸山。行蘭若二十餘年。大業末。賊徒起。領門人至衛州隆善寺。仍為偽夏竇建德齊善行等請知僧事。武德五年。大統天下。入太行抱犢山。教徒學念處法。由是四方負笈。山路成蹊。貞觀四年。衛州刺史裴萬頃。與諸官人請令下山。日日受戒大有弘利。以貞觀二十三年五月十三日四更。忽告門人。吾夜中於諸法得解脫。謂成無學。不謂天帝等迎。言已而絕。將殯于山。而哀慟不止。天極清朗。無雲而降細雨。眾咸異焉。時年八十五矣。
釋靜之。姓趙。雍州高陵人。父母念善絕無息胤。祈求遍至而無所果。遂念觀音旬內有娠。能令母氏厭惡欲染辛腥永絕。誕育之後。年七八歲樂阿彌陀觀。依文修學隨位併成。行見美境骨觀明凈。性樂出家。既有一子誓而不許。隨父任蜀不久崩亡。意欲為父焚身報德。有一賢人引金剛般若云。捨身不如持經。乃迴心剃剪用伸罔極。一入法門翹誠逾
【現代漢語翻譯】 現代漢語譯本：九歲時，兩位法師詢問他的相貌特徵，他回答說有白光流過臉龐，兩面幡旗夾在兩側。法師感嘆道：『這孩子真可以度化。』於是為他剃度。周武帝平定北齊時，他十六歲，與賢統等僧人一起四處流離，學習四念處，誦讀《法華經》。直到隋朝開皇初年，佛教才開始復興，他在雲門寺受具足戒，當時二十三歲。又在武陽理律師處聽講《始半夏》（可能是指某種律學典籍或課程），看見五色光芒像車輪一樣照在他的心上，眾人都一同看見。他就在光中禮拜五十三佛，光芒還未消失，又禮拜三十五佛，光芒才收斂隱去。之後又與方愿二師，進入黑山、太行等山，在蘭若（指遠離塵囂的修行場所）修行了二十多年。隋朝大業末年，盜賊蜂起，他帶領門人到衛州隆善寺。後來被偽夏政權的竇建德、齊善行等人請去主管僧事。唐朝武德五年，唐朝統一天下，他進入太行山的抱犢山，教導弟子們學習四念處法。因此四方學子都來求學，山路都成了小路。唐貞觀四年，衛州刺史裴萬頃與各位官員，請他下山，每天為大眾授戒，弘揚佛法，利益甚大。在貞觀二十三年五月十三日四更時分，他忽然告訴門人：『我夜裡在諸法中得到了解脫，達到了無學（指修行已達最高境界）。沒想到天帝等來迎接我。』說完就去世了。門人打算在山上為他舉行殯葬，但哀慟不止。當時天空極其晴朗，沒有云卻降下細雨，眾人都覺得奇異。當時他八十五歲。 釋靜之（法師名），姓趙，是雍州高陵人。他的父母一心向善，但一直沒有子嗣。他們四處祈求，但都沒有結果。於是他們唸誦觀音菩薩的名號，不久他的母親就懷孕了。懷孕后，他的母親能自覺厭惡葷腥，永遠斷絕。他出生后，七八歲時就喜歡阿彌陀佛觀，依照經文修學，隨著年齡增長，觀想也逐漸成就。他行走時看見美好的景色，也能觀想白骨，內心清凈。他喜歡出家，但因為只有一個兒子，父母發誓不許他出家。後來他跟隨父親到蜀地任職，不久父親就去世了。他想焚身報答父親的恩德，有一位賢人引用《金剛般若經》說：『捨身不如持經。』於是他改變心意，剃髮出家，以表達對父親的無限思念。一旦進入佛門，他的虔誠就更加顯著。
【English Translation】 English version: At the age of nine, two teachers asked about his appearance. He replied that there was a white light flowing across his face, with two banners flanking him. The teachers exclaimed, 'This child is truly worthy of being saved.' So they shaved his head. When Emperor Zhou Wu pacified Qi, he was sixteen years old. He wandered east and west with the monk Xiantong and others, studying the Four Foundations of Mindfulness (Si Nian Chu) and reciting the Lotus Sutra (Fa Hua Jing). It wasn't until the beginning of the Kaihuang era of the Sui Dynasty that Buddhism began to flourish. He received the full monastic precepts (shou ju) at Yunmen Temple, at the age of twenty-three. Later, while listening to the Vinaya Master Li at Wuyang explain the 'Shi Ban Xia' (possibly referring to a Vinaya text or course), he saw a five-colored light like a wheel shining on his heart. Everyone present saw it. He then prostrated to the Fifty-three Buddhas in the light. As the light did not disappear, he prostrated to the Thirty-five Buddhas, and then the light receded and disappeared. Afterwards, he and the two teachers, Fangyuan, entered the Black Mountains and the Taihang Mountains, practicing in aranyas (Lan Ruo, secluded places for practice) for more than twenty years. At the end of the Daye era of the Sui Dynasty, bandits rose up. He led his disciples to Longshan Temple in Weizhou. He was then invited by Dou Jiande and Qi Shanxing of the pseudo-Xia regime to manage monastic affairs. In the fifth year of the Wude era of the Tang Dynasty, when the Tang Dynasty unified the country, he entered Baodu Mountain in the Taihang Mountains, teaching his disciples to practice the Four Foundations of Mindfulness. As a result, students came from all directions, and the mountain paths became well-trodden. In the fourth year of the Zhenguan era, Pei Wanqing, the prefect of Weizhou, and other officials invited him to come down the mountain, where he gave precepts to the public daily, greatly benefiting them. On the thirteenth day of the fifth month of the twenty-third year of the Zhenguan era, at the fourth watch of the night, he suddenly told his disciples, 'In the night, I have attained liberation in all dharmas, reaching the state of no-more-learning (Wu Xue, the highest stage of arhatship). I did not expect the heavenly emperors to come and greet me.' After saying this, he passed away. The disciples planned to hold his funeral on the mountain, but their mourning was incessant. The sky was extremely clear, and although there were no clouds, a fine rain fell, which everyone found strange. He was eighty-five years old at the time. The Venerable Jingzhi (Shi Jing Zhi, monk's name), whose surname was Zhao, was from Gaoling in Yongzhou. His parents were devoted to good deeds but had no offspring. They prayed everywhere, but to no avail. Then they recited the name of Avalokiteshvara (Guan Yin) Bodhisattva, and soon his mother became pregnant. After becoming pregnant, his mother was able to consciously dislike meat and strong-smelling foods, and she abstained from them forever. After he was born, at the age of seven or eight, he liked the Amitabha (A Mi Tuo Fo) contemplation, studying and practicing according to the scriptures, and his contemplation gradually improved with age. When he walked and saw beautiful scenery, he could also contemplate skeletons, and his mind was pure. He liked to become a monk, but because he was the only son, his parents vowed not to allow him to do so. Later, he followed his father to Shu to take office, and soon his father passed away. He wanted to cremate himself to repay his father's kindness, but a virtuous person quoted the Diamond Sutra (Jin Gang Bo Re) saying, 'It is better to uphold the sutra than to sacrifice the body.' So he changed his mind, shaved his head, and became a monk to express his infinite longing for his father. Once he entered the Buddhist path, his sincerity became even more evident.
厲。隨聽經律而意在定門。后從江禪師習觀。而威容端雅。見者發心。貞觀初。隱益部道江彭門山光化寺。一十餘載。常坐茅宇不居僧房。四方集者二百餘人。六時三業不負光景。又別深隱入靈巖山。大蟲為偶無所驚擾。利州道禪師。素交既久。請入劍閣北窮腹山。徒侶十餘。赍米四石。恰至夏竟一石未盡。小時鼻患肉塞。百方無驗。有僧令誦般若多心萬遍。恰至五千肉鈴便落。行至秦州被毒蛇螫。苦楚叵言。以觀行力便見善境。自然除滅。后遇疾苦依前得差。乃撰諸家觀門以為一卷。要約精最後學重之。顯慶三年。召入西明。別立禪府。利州本寺。桂樹忽凋胡桃自拔。佛殿無故北面仰地尊儀不損。斯亦德動幽靈為若此也。以顯慶五年春三月二十七日。右脅而終於西明。春秋五十七矣。
釋智巖。丹陽曲阿人。姓華氏。在童丱日謂人曰。世間但競耳目之前。寧知死生之際。鄉里異之。知有遠度也。及弱冠。雄威武略智勇過人。大業季年豺狼競逐。大將軍黃國公張鎮州。揖其聲節屈掌軍戎。奏策為虎賁中郎將。雖身任軍帥。而慈弘在慮。每於弓首掛漉囊。所往之處漉水養蟲以為常事。及偽鄭之在東都。黃公龔行征伐相陣。鬥將應募者多。黃公曰。非華郎將無以御之。偽鄭大將人馬具全。按轡揚鞭以槍剟地。厲聲曰
【現代漢語翻譯】 現代漢語譯本： 厲（法號）。他跟隨他人聽聞經律，但心思卻專注于禪定之門。後來跟隨江禪師學習觀行，他的威儀容貌端莊文雅，見到他的人都會生起向佛之心。貞觀初年，他隱居在益州（今四川成都）道江彭門山的光化寺，住了十多年。他經常坐在茅草屋裡，不居住在僧房。四面八方聚集而來的人有二百多人，他每天六時精進修行，不辜負每一寸光陰。之後他又獨自深入隱居到靈巖山，與大蟲（老虎）為伴，也不感到驚擾。利州（今四川廣元）的道禪師，因為與他交往已久，邀請他進入劍閣北部的窮腹山。他的徒弟有十餘人，攜帶了四石（古代容量單位）米，恰好到夏天結束時，才用去一石米。他小時候患有鼻病，鼻孔被肉阻塞，用了很多方法都沒有效果。有僧人讓他誦讀《般若多心經》一萬遍，恰好誦到五千遍時，肉鈴（鼻息肉）便脫落了。他行走至秦州（今甘肅天水）時，被毒蛇咬傷，痛苦不堪。他用觀行的力量，便見到美好的境界，自然就痊癒了。後來遇到疾病痛苦，也像之前一樣得以痊癒。於是他撰寫了諸家觀行法門，彙集成一卷，內容簡要精煉，後來的學人都很重視它。顯慶三年（公元658年），他被召入西明寺，另外設立禪府。利州本寺的桂樹忽然凋謝，胡桃樹自己拔起，佛殿無緣無故地向北倒塌，但佛像的尊容卻沒有損壞。這也是他的德行感動了幽靈，才會有這樣的現象。顯慶五年（公元660年）春三月二十七日，他右脅臥著，在西明寺圓寂，享年五十七歲。 釋智巖（法號）。他是丹陽曲阿（今江蘇丹陽）人，姓華。在他年幼的時候，就對人說：『世間的人只爭奪眼前的利益，哪裡知道死生大事呢？』鄉里的人都認為他與衆不同，知道他將來會有大的成就。等到他成年後，雄壯威武，智勇過人。大業末年，社會動盪，盜賊四起。大將軍黃國公張鎮州，敬佩他的聲望和節操，委屈自己請他掌管軍隊，上奏朝廷任命他為虎賁中郎將。他雖然身任軍帥，但慈悲之心始終縈繞在心頭。他每次都在弓上掛著濾水囊，所到之處都過濾水來養護蟲類，這成為他經常做的事情。等到偽鄭政權在東都（今河南洛陽）時，黃公率軍征討，雙方擺開陣勢。招募應戰的將領很多，黃公說：『沒有華郎將，無法抵禦敵軍。』偽鄭的大將人馬齊備，他按著韁繩，揚起鞭子，用槍敲擊地面，厲聲說道
【English Translation】 English version: Li (Dharma name). He followed others in listening to the scriptures and precepts, but his mind was focused on the gate of meditation. Later, he studied contemplation with Chan Master Jiang, and his dignified appearance inspired those who saw him to develop a mind towards Buddhism. In the early years of the Zhenguan era (627-649 AD), he lived in seclusion at Guanghua Temple on Daojiang Pengmen Mountain in Yizhou (present-day Chengdu, Sichuan), where he stayed for more than ten years. He often sat in a thatched hut and did not live in the monks' quarters. More than two hundred people gathered from all directions, and he diligently practiced the six periods of the day, not wasting any time. Later, he went into deeper seclusion in Lingyan Mountain, where he was accompanied by tigers without being disturbed. Chan Master Dao of Lizhou (present-day Guangyuan, Sichuan), who had been a friend for a long time, invited him to Qiongfu Mountain north of Jiange. He and his ten or so disciples carried four 'shi' (ancient unit of volume) of rice, which lasted until the end of summer, with one 'shi' remaining. As a child, he suffered from a nasal ailment, with flesh blocking his nostrils, and many treatments were ineffective. A monk told him to recite the 'Prajnaparamita Heart Sutra' ten thousand times, and when he reached five thousand recitations, the fleshy polyp fell off. When he traveled to Qinzhou (present-day Tianshui, Gansu), he was bitten by a poisonous snake and suffered greatly. Through the power of contemplation, he saw a good omen and was naturally cured. Later, when he encountered illness and suffering, he was cured as before. Therefore, he compiled the contemplation methods of various schools into one volume, which was concise and refined, and highly valued by later scholars. In the third year of Xianqing (658 AD), he was summoned to Ximing Temple, where a separate meditation hall was established. At his original temple in Lizhou, the osmanthus trees suddenly withered, and the walnut trees uprooted themselves. The Buddha hall collapsed to the north for no reason, but the Buddha's image remained undamaged. This was also because his virtue moved the spirits, causing such phenomena. On the 27th day of the third month of spring in the fifth year of Xianqing (660 AD), he passed away peacefully in Ximing Temple, lying on his right side, at the age of fifty-seven. 釋智巖(Shi Zhiyan) (Dharma name). He was a native of Qua (present-day Danyang, Jiangsu), Danyang, with the surname Hua. As a child, he said to people, 'The people of the world only compete for the benefits before their eyes, how do they know about the great matter of life and death?' The people of his village considered him extraordinary, knowing that he would have great achievements in the future. When he came of age, he was majestic and brave, with intelligence and courage surpassing others. In the late years of the Daye era (605-618 AD), society was turbulent and bandits rose up everywhere. General Zhang, the Duke of Huang, admired his reputation and integrity, and humbled himself to invite him to command the army, and reported to the court to appoint him as the General of the Tiger Brave Guard. Although he was a military commander, his compassion was always on his mind. He always hung a water-filtering bag on his bow, and wherever he went, he filtered water to protect insects, which became his usual practice. When the pseudo-Zheng regime was in Dongdu (present-day Luoyang, Henan), Duke Huang led his troops to conquer, and the two sides lined up. Many generals were recruited to fight, and Duke Huang said, 'Without General Hua, we cannot resist the enemy.' The general of the pseudo-Zheng was fully equipped with men and horses, he held the reins, raised his whip, and struck the ground with his spear, and said sternly
。若能拔得方共決焉。巖時跨馬徐來。以腋挾槍而去。次巖以槍剟地。彼搖再三不動。乃下馬交刃。遂生擒之。巖反刀截其頸曰。吾誓不斷命。且施君頸。乃放之。武德四年。從鎮州南定淮海。時年四十。審榮官之若云。遂棄入舒州𡷗公山。從寶月禪師披緇入道黃公眷戀追徴。答曰。以身訊道誓至薩云。愿特舍恕無相撓擾。既山藪幽隱蘭若而居。豺虎交橫訓狎無恐。忽見異僧身長丈餘。姿容都雅言音清朗。謂曰。卿已八十一生出家。宜加精進。言訖不見。蒙此幽屬精勵晨昏。一切世間如幻如夢。一時坐定正在谷中。山水暴長形將欲沒。熙怡端坐嶷然便退。獵者問曰。身命可重何不避耶。答曰。吾本無生安能避死。獵者悟之。所獲並放。故山中飛走依託附焉。昔同軍戎有睦州刺史嚴撰衢州刺史張綽麗州刺史閭丘胤威州刺史李詢。聞巖出家在山修道。乃尋之。既矚山崖竦峻鳥獸鳴叫。謂巖曰。郎將癲邪。何為住此。答曰。我癲欲醒君癲正發。何由可救。汝若不癲。何為追逐聲已規度榮位。至於清爽都不商量。一旦死至荒忙何計。此而不悟非癲如何。唯佛不癡自除階漸。貞觀十七年。還歸建業依山結草性度果決。不以形骸為累。出處隨機請法。僧眾百有餘人。所在施化。多以現事責。核竟之心周通。故俗聞者毛豎零淚。多在
【現代漢語翻譯】 現代漢語譯本： 若能拔出此槍，方可共同決斷。巖當時騎馬緩緩而來，用腋窩夾著槍離開。接著，巖用槍刺地，那人搖晃多次仍不動。於是下馬交戰，最終生擒了他。巖反轉刀截他的脖子說：『我發誓不斷人性命，且用你的脖子來試驗。』於是放了他。武德四年，跟隨鎮州南定淮海。當時四十年紀。審榮把官位看得像云一樣，於是拋棄官位進入舒州皖公山，跟隨寶月禪師剃度出家。黃公眷戀追尋徵召他，他回答說：『以身問道，發誓到達薩云。愿您特別寬恕，不要擾亂我。』已經在山林深處幽靜的蘭若居住，豺狼虎豹交相出沒，（他）訓練馴服它們，（自己）沒有恐懼。忽然看見一位奇異的僧人，身高一丈多，姿容端莊文雅，言語聲音清晰響亮，對他說：『你已經有八十一世出家了，應該更加精進。』說完就不見了。蒙受這種幽深的囑託，（他）勤奮努力，從早到晚。一切世間事物，都如幻如夢。有一次坐禪入定，正在山谷中，山洪暴漲，身體將要被淹沒。他喜悅安詳地端坐著，山洪竟然退了。獵人問他說：『生命是可貴的，為什麼不躲避呢？』他回答說：『我本來就沒有生，怎麼能躲避死亡呢？』獵人醒悟了，把所獲得的獵物都放了。所以山中的飛禽走獸都來依附他。從前一同在軍隊的有睦州刺史嚴撰（Yan Zhuan），衢州刺史張綽（Zhang Chuo），麗州刺史閭丘胤（Lvqiu Yin），威州刺史李詢（Li Xun）。聽說巖出家在山中修道，就去尋找他。看到山崖高聳陡峭，鳥獸鳴叫，對巖說：『郎將你瘋了嗎？為什麼要住在這裡？』他回答說：『我瘋了想要醒來，你們的瘋病正在發作，怎麼可以救治？你們如果不瘋，為什麼要追逐已經規劃好的榮華富貴，對於清凈爽朗的境界都不去考慮，一旦死亡到來，荒亂忙碌，有什麼辦法？如果連這個都不醒悟，不是瘋了是什麼？只有佛不愚癡，自己去除階梯漸進。』貞觀十七年，返回建業，依山搭建茅屋，性格果斷決絕，不把形體當成累贅，出處隨緣，請求佛法。僧眾一百餘人。所到之處都施行教化，多用現實的事情來責問，（使人）徹底明白內心，周全通達。所以世俗之人聽聞后，毛髮豎立，眼淚零落。多在
【English Translation】 English version: If one can pull out this spear, then we can jointly decide. Yan then came slowly on horseback, carrying the spear under his arm and left. Next, Yan used the spear to poke the ground, but the person shook it repeatedly without moving it. So he dismounted and engaged in close combat, and finally captured him alive. Yan reversed the knife and cut his neck, saying, 'I vow not to sever human life, and I will test it on your neck.' Then he released him. In the fourth year of the Wude era, he followed the Zhenzhou Southern Pacification of Huaihai. At that time, he was forty years old. Shen Rong regarded official positions like clouds, so he abandoned his position and entered Mount Wangong in Shuzhou, where he followed Chan Master Baoyue and shaved his head to enter the path. Huang Gong missed him and sought to summon him, but he replied, 'I vow to reach Sayun by inquiring about the Way with my body. I hope you will especially forgive me and not disturb me.' He already lived in the secluded Lanruo (a Buddhist monastery) in the deep mountains, where jackals and tigers roamed, but he trained and tamed them without fear. Suddenly, he saw an extraordinary monk, more than ten feet tall, with a dignified and elegant appearance and a clear and bright voice, who said to him, 'You have already left home eighty-one times, you should be more diligent.' After speaking, he disappeared. Receiving this profound instruction, he worked diligently from morning till night. All worldly things are like illusions and dreams. Once, when he was meditating in samadhi, he was in a valley, and a flash flood was about to submerge his body. He sat peacefully and joyfully, and the flood receded. A hunter asked him, 'Life is precious, why don't you avoid it?' He replied, 'I originally had no birth, how can I avoid death?' The hunter was enlightened and released all his prey. Therefore, the birds and beasts in the mountains all relied on him. Formerly, those who were in the army together included Yan Zhuan (嚴撰), the prefect of Muzhou, Zhang Chuo (張綽), the prefect of Quzhou, Lvqiu Yin (閭丘胤), the prefect of Lizhou, and Li Xun (李詢), the prefect of Weizhou. Hearing that Yan had left home and was cultivating the Way in the mountains, they went to find him. Seeing the towering cliffs and the cries of birds and beasts, they said to Yan, 'Lang Jiang (a military title), are you crazy? Why do you live here?' He replied, 'I am crazy and want to wake up, but your madness is just beginning, how can it be cured? If you are not crazy, why are you pursuing the planned glory and wealth, and not considering the pure and refreshing realm at all? Once death arrives, in a state of chaos and panic, what can you do? If you are not enlightened to this, what is it if not madness? Only the Buddha is not foolish, and removes the gradual steps himself.' In the seventeenth year of the Zhenguan era, he returned to Jianye, built a thatched hut by the mountains, and his character was decisive and resolute, not regarding the physical body as a burden. He went out and stayed as circumstances dictated, requesting the Dharma. There were more than a hundred monks. Wherever he went, he taught and transformed, often using real-life events to question (people), so that they thoroughly understood their inner minds, and were comprehensive and thorough. Therefore, when worldly people heard this, their hair stood on end and tears fell. Mostly in
白馬寺。后往石頭城癘人坊住。為其說法。吮膿洗濯無所不為。永徽五年二月二十七日。終於癘所。顏色不變伸屈如恒。室有異香經旬。年七十八矣。
續高僧傳卷第二十五
續高僧傳卷第二十六
唐釋道宣撰
習禪六之餘(本傳七人 附見二人)
唐衡岳沙門釋善伏傳十四
代州照果寺釋解脫傳十五(普明僧奣)
潤州牛頭沙門釋法融傳十六
衛州霖落泉釋惠方傳十七
揚州海陵正見寺釋法向傳十八
蘄州雙峰山釋道信傳十九
江漢沙門釋惠明傳二十
釋善伏。一名等照。姓蔣。常州義興人。生即白首。性知遠離。五歲于安國寺兄才法師邊出家。布衣蔬食日誦經卷。目睹七行一聞不忘。貞觀三年。竇刺史聞其聰敏追充州學。因爾日聽俗講夕思佛義博士責之。對曰。豈不聞乎。行有餘力所以博觀。如不見信請問前聞。乃試之一無所滯。重為聯類佛教兩用疏通。於是學館傾首。何斯人之若斯也。后逃隱出家。志樂佛法。欲罷不能。忽逢山水。淹留忘返。斯因宿習非近學也。至蘇州流水寺璧法師所。聽四經三論。又往越州敏法師所。周流經教頗涉幽求。至天臺超禪師所。示以西方凈土觀行。因爾廣行交桂廣循諸州。遇綜會諸名僧。咨疑請決。
【現代漢語翻譯】 現代漢語譯本： 在白馬寺修行后，他前往石頭城的麻風病人居住區，為他們說法。他為他們吸吮膿液、清洗傷口，不遺餘力地照顧他們。永徽五年二月二十七日，他在麻風病人的住所去世，面容顏色沒有改變，身體伸展自如，如同往常一樣。房間里散發著奇異的香味，持續了十多天。他享年七十八歲。
《續高僧傳》卷第二十五 《續高僧傳》卷第二十六 唐朝釋道宣撰 習禪六之餘（本傳七人，附見二人） 唐衡岳沙門釋善伏傳十四 代州照果寺釋解脫傳十五（普明僧奣） 潤州牛頭沙門釋法融傳十六 衛州霖落泉釋惠方傳十七 揚州海陵正見寺釋法向傳十八 蘄州雙峰山釋道信傳十九 江漢沙門釋惠明傳二十
釋善伏（釋：姓氏，善伏：法號），又名等照（等照：法號），俗姓蔣（蔣：姓氏），是常州義興人。他生下來頭髮就是白的。天性就知道要遠離世俗。五歲時，他在安國寺兄長才法師（才法師：法號）處出家。他身穿粗布衣，吃素食，每天誦讀經卷。看過七行文字就能記住，聽過一遍就不會忘記。貞觀三年，竇刺史（竇刺史：官名，此處指竇姓的刺史）聽說他聰敏，就追隨他到州學學習。因此，他白天聽儒家講學，晚上思考佛法義理，博士（博士：古代官名）責備他。他回答說：『難道您沒聽說過嗎？學有餘力，才能廣泛學習。如果不相信，請問我之前聽過的。』於是博士測試他，他沒有絲毫滯礙。博士更加認為他能融會貫通儒家和佛教的道理。於是學館裡的人都傾佩他，認為他真是個了不起的人。後來他逃離州學，隱居出家，一心向往佛法，想要停止都不能。忽然遇到山水美景，就流連忘返。這是因為他前世的習性，而不是近來才學的。他到蘇州流水寺璧法師（璧法師：法號）處，聽講四經三論。又到越州敏法師（敏法師：法號）處，廣泛涉獵經教，深入探求佛法奧義。到天臺超禪師（超禪師：法號）處，超禪師向他開示西方凈土觀行。因此他廣泛遊歷交州、桂州、廣循諸州，拜訪眾多著名僧人，請教疑難問題。
【English Translation】 English version: After Bai Ma Temple, he went to live in the leper colony in Stone City, preaching the Dharma to them. He spared no effort in sucking pus and washing sores for them. On the 27th day of the second month of the fifth year of Yonghui (永徽), he passed away in the leper colony. His complexion remained unchanged, and his limbs were as flexible as ever. A strange fragrance filled the room for more than ten days. He was seventy-eight years old.
Continued Biographies of Eminent Monks, Volume 25 Continued Biographies of Eminent Monks, Volume 26 Compiled by Tang Dynasty Monk Daoxuan (道宣) Remaining Six of Meditation Practice (Original Biography of Seven People, Two People Attached) Biography of Monk Shanfu (善伏) of Hengyue (衡岳) Mountain, Tang Dynasty, Fourteen Biography of Monk Jietuo (解脫) of Zhaoguo (照果) Temple, Daizhou (代州), Fifteen (Puming (普明), Monk Weng (僧奣)) Biography of Monk Farong (法融) of Niutou (牛頭) Mountain, Runzhou (潤州), Sixteen Biography of Monk Huifang (惠方) of Linluo (霖落) Spring, Weizhou (衛州), Seventeen Biography of Monk Faxiang (法向) of Zhengjian (正見) Temple, Hailing (海陵), Yangzhou (揚州), Eighteen Biography of Monk Daoxin (道信) of Shuangfeng (雙峰) Mountain, Qizhou (蘄州), Nineteen Biography of Monk Huiming (惠明) of Jianghan (江漢), Twenty
Monk Shanfu (善伏) (Shanfu: Dharma name), also known as Dengzhao (等照) (Dengzhao: Dharma name), his secular surname was Jiang (蔣) (Jiang: surname), was a native of Yixing (義興), Changzhou (常州). He was born with white hair. He was naturally inclined to distance himself from worldly affairs. At the age of five, he became a monk at Anguo (安國) Temple under his elder brother, Dharma Master Cai (才) (Cai: Dharma name). He wore coarse cloth and ate vegetarian food, reciting scriptures daily. He could remember seven lines of text at a glance and never forget what he heard once. In the third year of Zhenguan (貞觀), Magistrate Dou (竇) (Dou: surname, Magistrate: official title) heard of his intelligence and pursued him to study at the state school. As a result, he listened to Confucian lectures during the day and contemplated Buddhist doctrines in the evening, which the Doctor (博士) (Doctor: ancient official title) criticized. He replied, 'Have you not heard that one should broaden one's knowledge with remaining energy after fulfilling one's duties? If you do not believe me, please ask me about what I heard before.' So the Doctor tested him, and he had no difficulty answering. The Doctor further recognized his ability to integrate Confucian and Buddhist principles. Therefore, the people in the school admired him, considering him an extraordinary person. Later, he escaped from the state school and went into seclusion to become a monk, wholeheartedly yearning for the Buddha Dharma, unable to stop himself. Suddenly encountering beautiful mountains and rivers, he lingered and forgot to return. This was due to his past life's habits, not recent learning. He went to Dharma Master Bi (璧) (Bi: Dharma name) at Liushui (流水) Temple in Suzhou (蘇州), listening to the Four Sutras and Three Treatises. He also went to Dharma Master Min (敏) (Min: Dharma name) in Yuezhou (越州), extensively studying the scriptures and deeply exploring the mysteries of the Dharma. He went to Chan Master Chao (超) (Chao: Dharma name) in Tiantai (天臺), who showed him the Western Pure Land contemplation practice. Therefore, he widely traveled to Jiaozhou (交州), Guizhou (桂州), Guangxun (廣循) and other states, visiting many famous monks, consulting them on his doubts and seeking resolutions.
又上荊襄蘄部。見信禪師。示以入道方便。又往廬山見遠公凈土觀堂。還到潤州巖禪師所。示以無生觀。后共暉才二師。入桑梓山行慈悲觀。又為鬼神受戒莫啖肉。神又降巫者。令召伏受戒。巫者殺生祀神。神打之次死。降語曰。吾已於伏阇梨受戒。誓不食肉。如何為吾殺生。愍爾愚癡且恕汝命。后更爾者必加至死。自後諸祀永絕膻腥。常婺州二人。同載績麻為貨至江神所。一以蔬祭。一欲殺生。而未行。其麻並濕。前蔬祭麻並乾燥。於是行人忌憚無敢肉祭。故其授戒功驗。人神敬仰。有陵犯者立見禍害。江淮間屠販魚肉。鵝鴨雞豬之屬。受法開放。市無行肆。官人怪之。有義興令。素不信。嫌伏動眾將加私度之罪。伏昆季賂之。其人忽即狗登繩床眾蛇惱患不久除名往常州。筮之。卦云。由犯賢聖罪不可救。其人得急就伏求免。永徽二年。被括還家。然志好出俗見家如獄。復往山居。苦節翹勤人不堪其憂也。眾又屯聚。因為說法贊令行慈。不殺者佛教之都門也。不能行之。若講禮而為倨傲耳。又勸行六道供。以先祖諸亡者無越此途。又曰。山有玉則草木潤泉有龍則水不竭。住處有三寶則善根增長。常在伏牛山以虎豹為同侶。食蚊虻為私行。視前六尺未曾顧眄。經中要偈口無輟音。大約十五觀四明論以為崖準。顯慶五年
【現代漢語翻譯】 現代漢語譯本 他又前往荊襄蘄部（地名），拜見了信禪師，信禪師向他開示了入道的方法。之後，他又前往廬山，拜見了遠公（慧遠）的凈土觀堂。之後，他又回到潤州，拜見了巖禪師，巖禪師向他開示了無生觀。後來，他和暉才兩位法師一同進入桑梓山，修習慈悲觀。他還為鬼神授戒，告誡他們不要吃肉。有神靈降臨在巫師身上，命令巫師召集眾人前來受戒。有個巫師殺生祭祀神靈，神靈擊打他，導致他當場死亡。神靈降語說：『我已經從伏阇梨（伏法師）那裡受戒，發誓不吃肉。你為何為我殺生？我可憐你的愚癡，暫且饒你一命。以後再有這樣做的，必定處以死刑。』自此以後，各種祭祀活動中，永遠杜絕了腥膻之物。曾經有常州和婺州兩個人，一同載著麻線去江邊販賣。一個人用蔬菜祭祀，另一個人想要殺生祭祀，但還沒有行動。結果，想要殺生祭祀的那個人所載的麻線全部濕透，而用蔬菜祭祀的那個人所載的麻線卻非常乾燥。於是，行人們都非常忌憚，沒有人再敢用肉祭祀。因此，伏法師授戒的功效非常顯著，人神都非常敬仰。有冒犯他的人，立刻就會遭受禍害。江淮一帶的屠夫、販賣魚肉、鵝鴨雞豬等動物的人，都接受了他的教法，開放生命。市場上沒有了宰殺動物的店舖。有個官員對此感到奇怪。有個義興縣令，一向不相信佛法，懷疑伏法師煽動民眾，想要以私自度牒的罪名來懲罰他。伏法師的兄弟用錢財賄賂他。那縣令忽然變成狗，爬上繩床，被眾蛇纏繞，不久就被免職，前往常州。有人為他占卜，卦象顯示：『因為冒犯了賢聖，罪不可救。』那縣令急忙向伏法師求饒，希望得到寬恕。永徽二年，他被遣返回家。但他志向高潔，喜歡出家修行，視家庭如監獄。於是，他又回到山中居住，過著艱苦的生活，勤奮修行，常人難以忍受。民眾又聚集在一起，伏法師為他們說法，讚揚他們行慈悲，認為不殺生是佛教的都門。如果不能做到不殺生，那麼講禮儀也只是虛偽傲慢而已。他又勸導人們進行六道供養，認為先祖和已故的親人沒有超出這六道的範圍。他還說：『山上有玉，則草木滋潤；泉中有龍，則水源不竭；住處有三寶（佛、法、僧），則善根增長。』他經常在伏牛山，與虎豹為伴，以蚊虻為食物，視線只關注前方六尺，從未回頭顧盼。口中不停地念誦經中的重要偈頌，大約以十五觀和四明論作為依據。顯慶五年（公元660年）。
【English Translation】 English version He then went to Jingxiang Qi Prefecture (place name) and met Chan Master Xin, who showed him the expedient means to enter the Path. After that, he went to Mount Lu and visited the Pure Land Meditation Hall of Yuan Gong (Huiyuan). Later, he returned to Runzhou and met Chan Master Yan, who showed him the contemplation of non-origination. Afterwards, he and Dharma Masters Hui and Cai entered Sangzi Mountain together to practice the contemplation of compassion. He also administered precepts to ghosts and spirits, admonishing them not to eat meat. A spirit descended upon a shaman, ordering the shaman to summon people to receive the precepts. A shaman killed living beings to sacrifice to the spirit, and the spirit struck him, causing him to die on the spot. The spirit spoke, saying, 'I have already received the precepts from Upadhyaya Fu (Dharma Master Fu), vowing not to eat meat. Why did you kill living beings for me? I pity your ignorance and will spare your life for now. If anyone does this again in the future, they will surely be put to death.' From then on, all kinds of sacrificial activities permanently eliminated the offering of meat and fish. There were once two people from Changzhou and Wuzhou who were transporting hemp thread for sale to the river god's shrine. One offered vegetables as a sacrifice, while the other intended to kill living beings as a sacrifice, but had not yet done so. As a result, the hemp thread of the person who intended to kill living beings was completely soaked, while the hemp thread of the person who offered vegetables was completely dry. Therefore, people were very fearful and no one dared to offer meat as a sacrifice anymore. Thus, the effectiveness of Dharma Master Fu's precepts was very significant, and both humans and spirits greatly revered him. Anyone who offended him would immediately suffer misfortune. Butchers and vendors of fish, meat, geese, ducks, chickens, and pigs in the Jianghuai area all accepted his teachings and released lives. There were no shops selling slaughtered animals in the market. An official found this strange. A magistrate of Yixing County, who had never believed in Buddhism, suspected Dharma Master Fu of inciting the masses and wanted to punish him with the crime of unauthorized ordination. Dharma Master Fu's brothers bribed him with money. The magistrate suddenly turned into a dog, climbed onto a rope bed, and was tormented by snakes. He was soon dismissed from his post and went to Changzhou. Someone divined for him, and the divination showed: 'Because of offending the virtuous and holy, the sin is beyond salvation.' The magistrate hurriedly begged Dharma Master Fu for forgiveness, hoping to be spared. In the second year of Yonghui (651 AD), he was sent back home. However, he had noble aspirations and loved to renounce the world, viewing his home as a prison. Therefore, he returned to live in the mountains, living a difficult life and practicing diligently, which ordinary people could not endure. The people gathered together again, and Dharma Master Fu preached to them, praising them for practicing compassion, believing that non-killing is the gateway to Buddhism. If one cannot practice non-killing, then speaking of etiquette is merely hypocrisy and arrogance. He also encouraged people to make offerings to the six realms, believing that ancestors and deceased relatives did not go beyond these six realms. He also said: 'If there is jade in the mountain, then the plants and trees will be lush; if there is a dragon in the spring, then the water source will never dry up; if there are the Three Jewels (Buddha, Dharma, Sangha) in the place of residence, then the roots of goodness will grow.' He often stayed in Mount Funiu, accompanied by tigers and leopards, eating mosquitoes and gadflies, focusing his gaze only six feet ahead, never looking back. He constantly recited important verses from the scriptures, roughly based on the Fifteen Contemplations and the Siming Treatise. In the fifth year of Xianqing (660 AD).
。行至衡岳。意欲求靜返更屯結。說法既久忽告曰。一切無常氣息難保。夜深各散緣盡當離。時不測其言也。便返閉而坐。爾夜衡州諸寺鐘及笙管鳴聲徹曉。道俗咸怪。至房關掩。乃破而開之。見伏端坐久終。便以奏聞。
釋解脫。姓邢。臺山夾川人。七歲出家。依投名匠。志在出道唯在禪思。遠近訪法無師不詣。覆住五臺縣照果寺。隱五臺南佛光山寺四十餘年。今猶故堂十餘見在。山如佛光華彩甚盛。至夏大發昱人眼口。其側不遠有清涼山。山下清涼即文殊師利游處之地也。有高行沙門曜者。年百六歲。自云。我年五十時。與解脫上人至中臺東南下三十里大孚靈鷲寺。請見文殊。行至花園北。遇一大德。形神慈遠。徐行東去。解脫頂禮發願。我時精神欣喜不暇咨清解脫云。已曾三度親見文殊。誡語云。汝自悔責。若切至必悟道也。便依言自咎。晝夜克責心便安靜。又感諸佛見身說偈曰。
諸佛寂滅甚深法 曠劫修行今乃得 若能開明此法明 一切諸佛皆隨喜
因問。寂滅法何者是。若為教人令解之。諸佛即隱。空中聲曰。方便智為燈照見心境界。欲究真實法。一切無所見。遂依此法化導有緣。在山學者來往七八百人。四遠欽風資給弘護。四十餘年常在佛光。永徽中卒。今靈軀尚在。嶷然坐定
【現代漢語翻譯】 現代漢語譯本：他（指某位僧人）行至衡岳，本意是尋求清靜，但返回后反而更加困頓。說法持續了很久，忽然告知眾人：『一切都是無常的，氣息難以保證。夜深了，大家各自散去吧，緣分盡了，我就要離開了。』當時人們不理解他的話。他便返回房間閉門而坐。當晚，衡州各寺廟的鐘聲和笙管樂聲響徹整個夜晚，道士和俗人都感到奇怪。到他的房間，門是關著的，於是破門而入，看見他伏案端坐，很久之後就圓寂了。於是將此事上報。 釋解脫（Shi Jietuo，一位僧人的名字），俗姓邢，是臺山夾川人。七歲出家，依附於一位有名的工匠。他的志向在於修行，一心禪思。他四處拜訪求法，沒有哪位老師他不曾拜訪。後來住在五臺縣的照果寺。在五臺山南面的佛光山寺隱居了四十多年。如今舊堂還有十餘間存在。山的樣子如同佛光一樣，光華色彩非常盛大，到了夏天，光芒大發，照亮人的眼睛和口。在它旁邊不遠的地方有清涼山，山下的清涼之地就是文殊師利（Manjusri，智慧的菩薩）遊歷的地方。有一位高行的沙門（Shramana，出家修道者）名叫曜，年齡一百零六歲，他自己說：『我五十歲的時候，和解脫上人一起到中臺東南三十里的大孚靈鷲寺，請求拜見文殊。走到花園北面，遇到一位大德（指有高尚品德的人），他的形態神情慈祥而深遠，緩緩地向東走去。解脫頂禮膜拜，發願。』當時我精神欣喜，沒有來得及詳細詢問，解脫說：『我已經三次親眼見到文殊了。』文殊告誡說：『你要自我懺悔責備，如果懇切至誠，必定能夠悟道。』於是我按照他的話自我責備，日夜不停，內心便安靜下來。又感應到諸佛顯現身形，並說偈語： 『諸佛寂滅甚深法，曠劫修行今乃得，若能開明此法明，一切諸佛皆隨喜。』 （有人）因此問道：『寂滅法是什麼？如果教導他人，要如何才能讓他們理解呢？』諸佛隨即隱去。空中傳來聲音說：『方便智如同燈一樣，照見心的境界。想要探究真實的法，就應該一切無所見。』於是（解脫）依據此法化導有緣之人。在山上學習的人來來往往有七八百人。四面八方的人欽佩他的風範，資助他，護持他。四十多年來，他常住在佛光山。永徽年間圓寂。如今他的靈軀還在，端正地坐著。
【English Translation】 English version: He (referring to a certain monk) traveled to Hengyue Mountain, intending to seek tranquility, but upon returning, he became even more distressed. After preaching for a long time, he suddenly announced to everyone: 'Everything is impermanent, and one's breath is difficult to guarantee. It is late at night, let everyone disperse, our affinity is exhausted, and I shall depart.' At that time, people did not understand his words. He then returned to his room and sat in seclusion. That night, the sounds of bells and sheng pipes from the temples of Hengzhou echoed throughout the night, and both Daoists and laypeople felt strange. Arriving at his room, the door was closed, so they broke it open and saw him sitting upright, and after a long time, he passed away peacefully. Thereupon, this matter was reported. 釋解脫 (Shi Jietuo, the name of a monk), whose secular surname was Xing, was a native of Jiachuan in Taishan. He became a monk at the age of seven, attaching himself to a famous artisan. His ambition lay in cultivation, focusing solely on Chan (Zen) meditation. He visited various places seeking the Dharma, and there was no teacher he did not visit. Later, he resided at Zhaoguo Temple in Wutai County. He lived in seclusion at Foguangshan (Buddha Light Mountain) Temple, south of Wutai Mountain, for more than forty years. Today, more than ten of the old halls still exist. The mountain appears like Buddha's light, with magnificent radiance and color, and in the summer, the light shines brightly, illuminating people's eyes and mouths. Not far from it is Qingliang Mountain (Cool Mountain), and the cool place at the foot of the mountain is where Manjusri (Manjusri, the Bodhisattva of Wisdom) traveled. There was a Shramana (Shramana, a renunciate) of high conduct named Yao, who was one hundred and six years old. He himself said: 'When I was fifty years old, I went with the Venerable Jietuo to Dafu Lingjiu Temple, thirty li southeast of Zhongtai, to request an audience with Manjusri. Walking north of the garden, we encountered a great virtuous one (referring to a person of noble character), whose form and expression were kind and profound, slowly walking eastward. Jietuo prostrated and made a vow.' At that time, my spirit was joyful, and I did not have time to inquire in detail. Jietuo said, 'I have personally seen Manjusri three times.' Manjusri warned, 'You must repent and blame yourself, and if you are sincere, you will surely attain enlightenment.' Thereupon, I blamed myself according to his words, day and night, and my heart became peaceful. I also sensed the Buddhas manifesting their forms and speaking a verse: 'The Dharma of the Buddhas' Nirvana is profound, attained only after eons of cultivation. If one can illuminate this Dharma, all the Buddhas will rejoice.' (Someone) therefore asked: 'What is the Dharma of Nirvana? If teaching others, how can one make them understand?' The Buddhas then disappeared. A voice came from the air saying: 'Expedient wisdom is like a lamp, illuminating the realm of the mind. If you want to explore the true Dharma, you should see nothing.' Thereupon, (Jietuo) guided those with affinity according to this Dharma. Seven or eight hundred people came and went to study on the mountain. People from all directions admired his demeanor, supported him, and protected him. For more than forty years, he often resided on Foguang Mountain. He passed away during the Yonghui era. Today, his spiritual body is still there, sitting upright.
在山窟中。又五臺南娑婆寺南五六里。普明禪師獨靜坐禪求見文殊。意欲請法。有神人空中告曰。汝無神習。止可長生龕前取藥服之。可得延壽。明懷疑不決。后又告曰。藥名長松。汝何不服。此藥無毒。明便依言服之。又告同行諸僧已騰空而去。厥處見在。去恒岳目矚相接。又有僧奣禪師者。住欣州秀容建國寺。恒于定襄來望人山南坐禪餌藥。年將八十。道俗尊仰不知志入何法。而興嘆者號不可思議人。其山靈泉望跡石上見在。祈福者眾。永徽中有人無目不知何來。彈琵琶誦法華一部。向望人山。手彈口誦。以娛此山。亦不測其然。
釋法融。姓韋。潤州延陵人。年十九。翰林墳典探索將盡。而姿質都雅偉秀一期喟然嘆曰。儒道俗文信同糠秕。般若止觀實可舟航。遂入茅山。依炅法師剃除周羅服勤請道。炅譽動江海德誘幾神。妙理真筌無所遺隱。融縱神挹酌。情有所緣。以為慧發亂縱定開心府。如不凝想妄慮難摧。乃凝心宴默于空靜林二十年中專精匪懈遂大入妙門百八總持樂說無盡。趣言三一懸河不窮。貞觀十七年。于牛頭山幽棲寺北巖下別立茅茨禪室。日夕思想無缺寸陰。數年之中息心之眾百有餘人。初構禪室四壁未周。弟子道綦道憑。于中攝念。夜有一獸如羊而入。騰倚揚聲。腳蹴二人。心見其無擾。出
【現代漢語翻譯】 現代漢語譯本：在山洞中。又在五臺山南娑婆寺南五六里的地方，普明禪師獨自禪修，想要拜見文殊菩薩，意圖請教佛法。有神人在空中告訴他：『你沒有神通修習，只能在長生龕前取藥服用，可以得到延年益壽。』普明禪師懷疑不決。後來神人又告訴他：『藥名叫長松，你為什麼不服用？這藥沒有毒。』普明禪師便依神人的話服用了。神人又告訴同行諸位僧人已經騰空而去。那個地方現在還在。距離恒山可以遙望相接。還有僧人奣禪師，住在欣州秀容建國寺，經常在定襄遙望人山南面坐禪服藥，年紀將近八十歲。道俗都很尊敬仰慕他，不知道他志向進入了什麼法門，而感嘆他的人稱他為不可思議的人。那座山的靈泉和望跡石現在還在。祈求福報的人很多。永徽年間，有一個沒有眼睛的人，不知道從哪裡來，彈著琵琶誦讀《法華經》一部，朝著望人山，用手彈奏，用口誦讀，以此來娛樂這座山，也無法推測他這樣做的原因。
釋法融（釋法融，人名）。姓韋，是潤州延陵人。十九歲時，世俗的學問已經學得差不多了，而他的姿質都雅偉岸秀美，他長嘆一聲說：『儒家的道理和世俗的文章，相信都如同糠秕一樣沒有價值，只有般若（般若，梵語，智慧）和止觀（止觀，佛教禪修方法）才是可以渡過生死苦海的舟船。』於是他進入茅山，依止炅法師剃度出家，勤奮地請教佛法。炅法師的聲譽震動江海，他的德行感化了許多人，他將精妙的佛理和修行的訣竅毫無保留地傳授給法融。法融縱情地學習領悟，心中有所感悟。他認為智慧的生髮會擾亂禪定，而禪定是開啟心府的關鍵。如果不凝神靜思，妄念就難以摧毀。於是他凝心靜默地在空寂的林中禪修了二十年，專心精進，從不懈怠，最終深入了佛法的妙門，掌握了一百零八種總持法門，能夠無盡地宣說佛法。他所說的話精闢扼要，如懸河一般滔滔不絕。貞觀十七年，他在牛頭山幽棲寺北巖下另外建立茅草屋禪室，日夜思考佛法，沒有一刻懈怠。幾年之中，前來息心禪修的人有一百多人。最初建造禪室時，四面的墻壁還沒有完成，弟子道綦（道綦，人名）和道憑（道憑，人名）在其中攝心靜念。夜裡有一隻像羊一樣的野獸進來，騰躍倚靠，大聲叫喊，用腳踢了他們二人。他們心中認為這沒有什麼擾亂，就出去了。
【English Translation】 English version: In a mountain cave. Also, five or six li south of Mount Wutai's Suopo Temple, Chan Master Puming practiced chan meditation alone, seeking to meet Manjusri (Manjusri, Bodhisattva of wisdom), intending to request the Dharma. A divine being in the air told him, 'You have no divine practice. You can only take medicine in front of the Longevity Shrine to extend your life.' Puming doubted and could not decide. Later, the divine being told him again, 'The medicine is called 'Longsong' (Long Pine). Why don't you take it? This medicine is not poisonous.' Puming then took it according to the divine being's words. The divine being also told the fellow monks that they had already ascended into the air and left. That place still exists. It is within sight of Mount Heng. There was also Chan Master 奣, who lived in Jianguo Temple in Xiurong, Xinzhou. He often came to Dingxiang to look at the south side of Ren Mountain, where he sat in meditation and took medicine. He was nearly eighty years old. Both monks and laypeople respected and admired him, not knowing what Dharma he aspired to enter. Those who sighed about him called him an 'inconceivable person.' The mountain's Spirit Spring and Wangji Stone still exist. Many people pray for blessings there. During the Yonghui era, there was a blind person who came from an unknown place, playing the pipa (pipa, a Chinese lute) and reciting an entire volume of the Lotus Sutra, facing Ren Mountain. He played with his hands and recited with his mouth, entertaining the mountain. The reason for his actions was also unfathomable.
釋 Farong (釋 Farong, a person's name), whose surname was Wei, was from Yanling in Runzhou. At the age of nineteen, he had explored almost all of the Confucian classics and secular literature. His appearance was elegant, dignified, and handsome. He sighed and said, 'Confucian doctrines and secular writings are like chaff. Only prajna (prajna, Sanskrit for wisdom) and samatha-vipassana (samatha-vipassana, Buddhist meditation methods) are the boats that can cross the sea of birth and death.' Therefore, he entered Maoshan and relied on Dharma Master Jiong to be tonsured and diligently requested the Dharma. Dharma Master Jiong's reputation shook the rivers and seas, and his virtue influenced many people. He imparted the subtle Buddhist principles and the secrets of practice to Farong without reservation. Farong learned and comprehended with enthusiasm, and his heart was enlightened. He believed that the arising of wisdom would disturb samadhi (samadhi, meditative concentration), and samadhi was the key to opening the heart. If one did not concentrate and meditate, it would be difficult to destroy delusional thoughts. Therefore, he meditated silently in the empty and quiet forest for twenty years, diligently and tirelessly, and finally deeply entered the gate of the Dharma, mastering one hundred and eight dharani (dharani, mnemonic devices), and was able to endlessly expound the Dharma. His words were concise and to the point, flowing like a torrential river. In the seventeenth year of the Zhenguan era, he built a thatched hut meditation room under the north cliff of Youqi Temple on Niutou Mountain, thinking about the Dharma day and night without a moment of slackness. Within a few years, more than a hundred people came to practice meditation to calm their minds. When the meditation room was first built, the four walls were not yet complete. His disciples Daoqi (道綦, a person's name) and Daoping (道憑, a person's name) were practicing mindfulness in it. At night, a beast like a sheep came in, leaping and leaning, shouting loudly, and kicking the two of them. They thought that this was not disturbing, so they went out.
庭宛轉而游。山有石室深可十步。融于中坐。忽有神蛇長丈餘。目如星火。舉頭揚威。于室口經宿。見融不動遂去。因居百日。山素多虎。樵蘇絕人。自融入后往還無阻。又感群鹿依室聽伏曾無懼容。有二大鹿直入通僧。聽法三年而去。故慈善根力禽獸來馴。乃至集於手上而食。都無驚恐。所住食廚基臨大壑。至於激水不可環階。乃顧步徘徊指東嶺曰。昔遠公拄錫則朽壞驚泉耿將整冠則枯甃還滿。城感所及。豈虛言哉。若此可居。會當清泉自溢。經宿東嶺忽涌飛泉。清白甘美冬溫夏冷。即激引登峰趣釜經廊此水一斗輕余將半。又二十一年十一月。巖下講法華經。於時素雪滿階法流不絕。于凝冰內獲花二莖。狀如芙蓉璨同金色。經於七日忽然失之。眾咸嘆仰。永徽三年。邑宰請出建初講揚大品。僧眾千人。至滅諍品。融乃縱其天辯。商搉理義。地忽大動。聽侶驚波。鐘磬香床並皆搖盪。寺外道俗安然不覺。顯慶元年。司功蕭元善。再三邀請出在建初。融謂諸僧曰。從今一去再踐無期。離合之道此常規耳。辭而不免遂出山門。禽獸哀號逾月不止。山澗泉池擊石涌砂。一時填滿。房前大桐四株。五月繁茂一朝凋盡。至二年閏正月二十三日。終於建初。春秋六十四。道俗哀慕宮僚軫結。二十七日窆于雞籠山。幢蓋笳簫雲浮震野
。會送者萬有餘人。傳者重又聞之。故又重緝。初融以門族五百為延陵之望家為娉婚。乃逃隱茅岫。炅師三論之匠。依志而業。又往丹陽南牛頭山佛窟寺。現有辟支佛窟。因得名焉。有七藏經畫。一佛經。二道書。三佛經史。四俗經史。五醫方圖符。昔宋初有劉司空造寺。其家巨富。用訪寫之永鎮山寺相傳守護。達于貞觀十九年夏旱失火。延燒五十餘里。二十餘寺並此七藏並同煨燼。嗟乎回祿事等建章。道俗悼傷深懷惻愴。初融住幽棲寺去佛窟十五里。將事尋討。值執藏顯法師者稽留。日夕咨請經久許之。乃問融所學。並探材術。遂寄詩達情。方開藏給。于即內外尋閱不謝昏曉。因循八年。抄略粗畢還隱幽棲。閉關自靜。房宇虛廓惟一坐敷。自余蔓草苔莓擁結坐床。塵高二寸。寒不加絮暑絕追涼。藉草思微用畢形有。然而吐言包富文藻綺錯。須便引用動若珠聯。無不對以宮商。玄儒兼冠。初出幽棲寺開講大集。言詞博遠道俗咸欣。永徽中。江寧令李修本。即右僕射靜之猶子。生知信向崇重至乘。欽融嘉德與諸士俗步往幽棲請出州講。融不許。乃至三返方遂之。舊齒未之許。后銳所商搉。及登元座有光前杰。答對若雲雨。寫送等懸河。皆曰聞所未聞。可謂中興大法於斯人也。聽眾道俗三千餘人。講解大集。時稱榮觀。爾
【現代漢語翻譯】 會送者有一萬多人。傳抄的人重新聽聞此事，所以又重新編輯。當初，初融想以門第五百的延陵望族之家聯姻，但他卻逃避隱居在茅山。炅師是精通三論的大家，初融依附他學習。之後又前往丹陽南部的牛頭山佛窟寺（Buddhist Cave Temple on Mount Niutou in Danyang），那裡有辟支佛窟（Pratyekabuddha Cave），寺廟因此得名。寺內有七藏經畫，一是佛經，二是道書，三是佛經史，四是俗經史，五是醫方圖符。過去宋朝初期有劉司空建造寺廟，他家非常富有，用訪寫的經書永遠鎮守山寺，世代相傳守護。到了貞觀十九年（Tang Dynasty Zhenguan 19th year）夏天，發生旱災失火，蔓延燒燬五十多里，二十多座寺廟和這七藏經書一同被燒成灰燼。唉！這場火災如同建章宮（Jianzhang Palace）的火災一樣。僧人和俗人都感到悲痛，內心深感悲傷。初融住在幽棲寺（Youqi Temple），距離佛窟寺十五里，打算尋找這些經書。當時掌管經書的顯法法師（Xianfa Dharma Master）挽留他，日夜向他請教，過了很久才答應。於是問初融所學，並考察他的才能。於是寫詩表達心意，才打開經藏給他。他日夜不停地內外尋閱，用了八年時間，抄略完畢后回到幽棲寺隱居，閉關自靜。房宇空曠，只有一張坐具。其餘地方雜草叢生，苔蘚蔓延，塵土高兩寸。寒冷不加棉絮，炎熱不追求涼爽。以草為席思考精微的道理，用盡形體所能。然而，他說出的話語包羅萬象，文采華麗。需要時便能引用，動輒如珠聯璧合。無論什麼都能用宮商來應對，精通玄學和儒學。初融從幽棲寺出來，開始大規模講經，言辭博大精深，僧人和俗人都感到欣喜。永徽年間（Tang Dynasty Yonghui period），江寧縣令李修本（Li Xiuben），是右僕射靜之（Jingzhi, Right Vice Director of the Department of State Affairs）的侄子，天生就信仰佛教，非常崇敬。欽佩初融的美好品德，與各位士人和俗人一同前往幽棲寺，請他到州里講經。初融不答應。這樣去了三次才成功。舊的學說沒有被認可，後來的銳利見解被商榷。等到登上講經的高座，他就像前代的傑出人物一樣光芒四射。回答問題如同行雲流水，寫送文章如同懸河傾瀉。大家都說聽到了前所未聞的道理。可以說，中興大法就在這個人身上。聽眾有僧人和俗人三千多人。講解《大集經》（Mahasamnipata Sutra），當時被稱為盛事。
【English Translation】 More than ten thousand people attended the send-off. Those who transcribed the texts heard of this again, so they re-edited them. Initially, Chu Rong intended to marry into the Yanling clan (Yanling clan) with five hundred prominent families, but he escaped and lived in seclusion on Mount Mao (Mount Mao). Master Jiong (Master Jiong) was a master of the Three Treatises (Three Treatises), and Chu Rong relied on him to study. Later, he went to the Buddhist Cave Temple on Mount Niutou in Danyang (Buddhist Cave Temple on Mount Niutou in Danyang), where there is a Pratyekabuddha Cave (Pratyekabuddha Cave), hence the name of the temple. There were seven collections of scriptures and paintings in the temple: first, Buddhist scriptures; second, Taoist books; third, Buddhist historical records; fourth, secular historical records; fifth, medical prescriptions and talismans. In the early Song Dynasty, Liu Sikong (Liu Sikong) built the temple. His family was very wealthy, and they used transcribed scriptures to forever protect the mountain temple, passing it down through generations. In the summer of the nineteenth year of the Zhenguan era (Tang Dynasty Zhenguan 19th year), there was a drought and fire, which spread and burned more than fifty miles, destroying more than twenty temples and these seven collections of scriptures. Alas! This fire was like the fire at Jianzhang Palace (Jianzhang Palace). Monks and laypeople were saddened and deeply grieved. Chu Rong lived in Youqi Temple (Youqi Temple), fifteen miles from the Buddhist Cave Temple, and planned to search for these scriptures. At that time, Dharma Master Xianfa (Dharma Master Xianfa), who was in charge of the scriptures, detained him and asked him for advice day and night, and after a long time, he agreed. So he asked Chu Rong what he had learned and examined his talents. Then he wrote a poem to express his feelings and opened the scripture collection for him. He searched inside and outside day and night, and after eight years, he finished copying the outline and returned to Youqi Temple to live in seclusion, closing himself off to be quiet. The room was empty, with only a seat. The rest of the place was overgrown with weeds and moss, and the dust was two inches high. He did not add cotton in the cold or seek coolness in the heat. He used grass as a mat to think about subtle principles, using up all the body's abilities. However, his words were all-encompassing, and his writing was ornate. When needed, he could quote them, and his movements were like pearls strung together. He could respond to anything with musical scales, and he was proficient in metaphysics and Confucianism. Chu Rong came out of Youqi Temple and began to give large-scale lectures, his words were broad and profound, and monks and laypeople were delighted. During the Yonghui period (Tang Dynasty Yonghui period), Li Xiuben (Li Xiuben), the magistrate of Jiangning County, was the nephew of Jingzhi (Jingzhi, Right Vice Director of the Department of State Affairs), the Right Vice Director of the Department of State Affairs, and he was born with faith in Buddhism and was very respectful. Admiring Chu Rong's fine character, he went to Youqi Temple with various scholars and laypeople to invite him to give lectures in the state. Chu Rong refused. It took three trips to succeed. The old theories were not recognized, and the later sharp insights were discussed. When he ascended the high seat for lecturing, he shone like an outstanding figure of the past. His answers were like flowing clouds and flowing water, and his written articles were like a torrential river. Everyone said that they had heard doctrines they had never heard before. It can be said that the great Dharma of revival is in this person. There were more than three thousand monks and laypeople in the audience. Explaining the Mahasamnipata Sutra (Mahasamnipata Sutra), it was called a grand event at that time.
后乘茲雅聞相續法輪。邑野相趨庭宇充𨶮。時有前修負氣望日盱衡。乍聞高價驚惶府俞。來至席端昌言徴責。融辭以寡薄不偶至人隨問答遺。然猶謙挹告大眾曰。昔如來說法。其理猶存。人雖凡聖義無二準。何為一時一席。受身之眾塵沙。今雖開演領悟之賓絕減。豈非如行如說心無累於八風。如說如行情有薄於三毒。不然將何自拔耶。聞者撫心推測涯極。故使聽眾傾耳莫不解形情醉。初武德七年。輔公托。跨有江表未從王政。王師薄伐吳越廓清。僧眾五千晏然安堵。左僕射房玄齡奏稱。入賊諸州僧尼極廣。可依關東舊格州別一寺置三十人。餘者遣歸編戶。融不勝枉酷。入京陳理。御史韋挺。備覽表辭。文理卓明詞彩英贍。百有餘日韋挺經停。房公伏其高致固執前迷。告融云。非謂事理不無但是曾經自奏。何勞法衣出俗。將可返道賓王。五品之位俯若拾遺。四千餘僧未勞傍及。融確乎不拔。知命運之有窮。旋于本邑。後方在度。又弘護之誠。喪形為本。略出一兩示其化跡。永徽之中。睦州妖女陳碩真。邪術惑人傍誤良善。四方遠僧都會建業。州搜縣討無一延之。融時居在幽巖室猶懸磬。寺眾貧煎相顧無聊。日漸來奔數出三百。舊侶將散新至無依。雖欲歸投計無所往。縣官下責不許停之。融乃告曰。諸來法侶無問舊新。山
【現代漢語翻譯】 現代漢語譯本 後來，我（融）繼承了佛法，使得佛法像車輪一樣不斷運轉。（相續法輪：比喻佛法如車輪輾轉相續，永不停息。）各地的僧人和信徒都紛紛前來，寺廟庭院擠滿了人。（邑野：城鎮和鄉村。庭宇充𨶮：庭院充滿喧囂，形容人多。）當時，有一些先前修行的人，自視甚高，仰望太陽，希望得到重用。（前修：先前的修行人。負氣望日：形容自視甚高，希望得到重用。盱衡：仰視。）他們乍一聽到佛法興盛，感到驚訝和不安。（高價：指佛法興盛。驚惶府俞：驚慌失措的樣子。）來到融的座前，大聲質問責備。融用謙遜的言辭迴應，說自己才疏學淺，不能完全理解佛法的精髓，只能隨問隨答，難免有所遺漏。（寡薄：才疏學淺。不偶至人：不能完全理解佛法的精髓。隨問答遺：隨問隨答，難免有所遺漏。） 但他仍然謙虛地告訴大家：『過去如來說法，其道理仍然存在。人雖然有凡人和聖人之分，但佛法的準則只有一個。為什麼同樣的時間和地點，接受教誨的人卻像塵土沙粒一樣多？現在雖然繼續弘揚佛法，但真正領悟的人卻越來越少。這難道不是因為修行時，心不能不受外界誘惑的影響（八風：利、衰、毀、譽、稱、譏、苦、樂），或者在弘揚佛法時，修行的人對貪婪、嗔恨、愚癡這三種毒害還不夠警惕嗎？（三毒：貪、嗔、癡）不然，我們又該如何解脫呢？』 聽眾聽了，都捫心自問，反覆思量，想要理解其中的深意，以至於聽得入了迷，忘記了自己的形體和情感。（解形情醉：形容聽得入了迷，忘記了自己的形體和情感。） 武德七年（公元624年），輔公祏（輔公祏）佔據江東一帶，不服從朝廷的統治。朝廷派兵征討，平定了吳越地區。五千僧人得以安居樂業。（安堵：安居樂業。）左僕射房玄齡（房玄齡）上奏說：『歸附叛賊的州郡，僧尼數量極多，可以按照關東地區的舊例，每個州只保留一座寺廟，安置三十名僧人，其餘的遣返回鄉，登記戶籍。』 融認為這樣做太不公平，太殘酷，於是前往京城申訴。御史韋挺（韋挺）仔細閱讀了融的上表，認為文筆流暢，條理清晰，文采斐然。韋挺為此事奔走了百餘日，房玄齡雖然佩服融的高尚品德，但仍然堅持之前的錯誤主張。他告訴融：『不是說你的道理不對，只是我已經上奏過了，何必讓出家人來干預俗事呢？你可以還俗，歸順朝廷，五品的官位唾手可得，四千多僧人的事情也不用你操心了。』 融態度堅決，毫不動搖，知道自己的命運已經到了盡頭，於是返回了家鄉。後來，他才得以出家。（方在度：才得以出家。）又因為他弘揚佛法，護持佛法的誠心，甚至不惜犧牲自己的生命。（喪形為本：不惜犧牲自己的生命。）這裡只略舉一兩件事，來展示他弘揚佛法的足跡。 永徽年間，睦州（睦州）的妖女陳碩真（陳碩真）用邪術迷惑百姓，誤導善良的人。各地的僧人紛紛前往建業（建業）。官府在各州各縣搜捕，沒有放過一個。當時，融住在偏僻的山洞裡，屋裡空空如也。（幽巖室猶懸磬：住在偏僻的山洞裡，屋裡空空如也。）寺廟裡的僧人生活貧困，彼此相顧，感到無聊。每天都有僧人前來投奔，人數多達三百。原來的同伴即將離散，新來的僧人無依無靠。雖然想去別的地方投靠，但又不知道該去哪裡。縣官下令，不許他們在此停留。融於是告訴大家：『各位前來學法的同伴，不論是新來的還是舊的，都留在這裡吧。山』
【English Translation】 English version Later, I (Rong) inherited the Dharma, causing it to turn like a wheel continuously. (相續法輪: xiāngxù fǎlún, the Dharma wheel turning continuously.) Monks and believers from various places flocked here, and the temple courtyard was filled with people. (邑野: yìyě, towns and villages. 庭宇充𨶮: tíngyǔ chōng xuān, the courtyard is filled with noise, describing a large crowd.) At that time, there were some former practitioners who were arrogant and looked up to the sun, hoping to be reused. (前修: qiánxiū, former practitioners. 負氣望日: fùqì wàng rì, describing arrogance and hoping to be reused. 盱衡: xūhéng, looking up.) They were surprised and uneasy when they suddenly heard that the Dharma was flourishing. (高價: gāojià, referring to the flourishing of the Dharma. 驚惶府俞: jīnghuáng fǔ yú, a state of panic.) They came to Rong's seat and loudly questioned and blamed him. Rong responded with humble words, saying that he was shallow and could not fully understand the essence of the Dharma, and could only answer questions as they came, inevitably with omissions. (寡薄: guǎbó, shallow. 不偶至人: bù ǒu zhìrén, unable to fully understand the essence of the Dharma. 隨問答遺: suí wèn dá yí, answering questions as they come, inevitably with omissions.) But he still humbly told everyone: 'In the past, the Tathagata taught the Dharma, and its principles still exist. Although people are divided into ordinary and holy, the criteria of the Dharma are only one. Why is it that at the same time and place, the number of people receiving teachings is as numerous as dust and sand? Now, although the Dharma continues to be promoted, the number of people who truly understand it is decreasing. Isn't this because when practicing, the mind cannot be unaffected by external temptations (八風: bāfēng, the eight winds: gain, loss, disgrace, honor, praise, ridicule, suffering, and joy), or when promoting the Dharma, practitioners are not vigilant enough against the three poisons of greed, hatred, and ignorance? (三毒: sāndú, the three poisons: greed, hatred, and ignorance.) Otherwise, how can we liberate ourselves?' The listeners, upon hearing this, questioned themselves, pondered repeatedly, and wanted to understand the deep meaning, to the point that they were so absorbed in listening that they forgot their bodies and emotions. (解形情醉: jiě xíngqíng zuì, describing being so absorbed in listening that one forgets one's body and emotions.) In the seventh year of the Wude era (624 AD), Fu Gongtuo (輔公祏) occupied the Jiangdong area and did not obey the court's rule. The court sent troops to conquer and pacified the Wu and Yue regions. Five thousand monks were able to live and work in peace. (安堵: āndǔ, live and work in peace.) The Left Minister Fang Xuanling (房玄齡) reported: 'In the prefectures that have submitted to the rebels, there are a large number of monks and nuns. According to the old practice in the Guandong area, each prefecture should only retain one temple and accommodate thirty monks, and the rest should be sent back to their hometowns and registered in the household register.' Rong felt that this was too unfair and cruel, so he went to the capital to appeal. The Censor Wei Ting (韋挺) carefully read Rong's memorial and found that the writing was fluent, the reasoning was clear, and the writing was brilliant. Wei Ting ran around for this matter for more than a hundred days. Although Fang Xuanling admired Rong's noble character, he still insisted on his previous wrong opinion. He told Rong: 'It's not that your reasoning is wrong, but I have already submitted the memorial. Why should monks interfere in secular affairs? You can return to secular life and submit to the court. The position of a fifth-rank official is easily attainable, and you don't need to worry about the affairs of more than four thousand monks.' Rong was firm and unwavering, knowing that his fate had come to an end, so he returned to his hometown. Later, he was able to become a monk. (方在度: fāng zài dù, was able to become a monk.) And because of his sincerity in promoting and protecting the Dharma, he even sacrificed his life. (喪形為本: sàng xíng wéi běn, sacrificing one's life.) Here, only one or two things are briefly mentioned to show his footprints in promoting the Dharma. During the Yonghui era, the sorceress Chen Shuzhen (陳碩真) of Muzhou (睦州) used witchcraft to bewitch the people and mislead good people. Monks from all over the country flocked to Jianye (建業). The government searched and arrested in various prefectures and counties, without letting one go. At that time, Rong lived in a remote mountain cave, and the room was empty. (幽巖室猶懸磬: yōuyán shì yóu xuánqìng, living in a remote mountain cave, the room was empty.) The monks in the temple lived in poverty, looked at each other, and felt bored. Every day, monks came to seek refuge, numbering as many as three hundred. The original companions were about to disperse, and the newly arrived monks had no one to rely on. Although they wanted to go elsewhere to seek refuge, they did not know where to go. The county official issued an order, not allowing them to stay here. Rong then told everyone: 'All fellow practitioners who come to study the Dharma, whether new or old, stay here. The mountain'
寺蕭條自足依庇。有無必失勿事羈離。望剎知歸退飛何往。並安伏業禍福同之。何以然耶。並是舍俗出家遠希正法。業命必然安能避也近則五賊常逐。遠則三獄恒纏。心無離於倒迷。事有障于塵境。斯為巨蠹誌異驅除安得瑣瑣公途繫懷封著。並隨本志無得遠於幽林。融以僧眾口給日別經須。躬往丹陽四告士俗。聞者割減不爽祈求。融報力輕強無辭擔負。一石八斗往送復來。日或二三莫有勞倦。百有餘日事方寧靜。山眾恬然無何而散。於時局情寡見者。被官考責窮刻妖徒。不能支任。或有自縊而死者。而融立志滔然風塵不涉。客主相顧諧會琴瑟。遂得釋然理通情洽。豈非命代開士難擁知人。寒木死灰英英間出。寔斯人矣。時有高座寺亙法師。陳朝名德。年過八十。金陵僧望法事攸屬開悟當塗。融在幽棲聞風造往。以所疑義封而問曰。經中明佛說法言下受悟無生。論中分別名句文相不明獲益。法師受佛遺寄敷轉法輪。如融之徒未聞靜惑為是機器覆塞。為是陶化無緣。明昧回遑用增虛仰。必愿開剖盤結伏志遵承。亙良久憮然告曰。吾昔在前陳。年未冠肇。有璀禪師。王臣歸敬登座控引。與子同之。吾何人哉。敢當遺寄。遂爾而散。融還建初寺潛結同倫。亙重其道志策杖往尋。既達建初寺。有德善禪師者。名稱之士。喜亙遠來
歡愉談謔。而善與融同寺初未齒之。亙曰。吾為融來。忽輕東魯。乃召而問之令敘玄致。即座控舉文理具揚。三百餘對言無浮采。於是二德嗟詠滿懷。仍于山寺為立齋講。然融儀表瑰異相越常人。頭顱巨大五嶽隆起。眉目長廣顙頰濃張。龜行鶴視。聲氣深遠如從地出。立雖等倫坐則超眾。衣服單素才得充軀。肩肘絕綿動逾累紀。嘗有遺者返而還之。而心用柔軟慈悲為懷。童稚之與耆艾敬齊如一。屢經輕惱而情忘瑕不顧。曾有同友。聞人私憾加謗融身。詈以非類。乃就山說之。融曰。向之所傳總是風氣。出口即滅不可追尋。何為負此虛談遠傳山藪。無住為本願不幹心。故其安忍刀劍情靈若此。或登座罵辱對眾誹毀。事等風行無思緣顧。而顏貌熙怡倍增悅懌。是知斥者故來呈拙。光飾融德者乎。傳者抑又聞之。昔如來說化。加謗沸騰。或殺身以來誚。或系杅以生誹。滅跡內以死蟲。反說面欺大聖。斯徒眾矣。而佛府而隱之任其訕誹。及後過咎還露。或生投地穴。或死入泥犁。天人之所共輕。幽顯為之悲慟而如來光明益顯金德彌昌。垂範以示將來。佈教陳於陸海。融嘗二十許載。備覽群經。仰習正覺之威容。俯眄喋喋之聲。說陀那之風。審七觸之安。有剎那之想。達四選之無停。固得體解時機。信五滓之交貿。覽其指要。聊
【現代漢語翻譯】 現代漢語譯本： 他喜歡歡快地交談和開玩笑。然而，善與融在寺廟初次相遇時，善並沒有看重他。亙（人名）說：『我爲了融而來，怎麼能輕視東魯的人才呢？』於是召見融，讓他敘述玄妙的義理。融當場陳述，文理俱備，三百多句對答，言辭沒有浮華的修飾。於是，亙和另一位有德之人滿懷讚歎。仍然在山寺為融設立齋講。然而，融的儀表瑰麗奇異，超越常人。頭顱巨大，五嶽（指額頭、雙顴和下巴）隆起。眉毛和眼睛又長又寬，額頭和麵頰飽滿。走路像烏龜，看東西像鶴。聲音深沉悠遠，彷彿從地底發出。站立時與人平等，坐下則超越眾人。衣服簡單樸素，僅僅能夠遮蔽身體。肩部和肘部沒有絲綿裝飾，動起來好像經歷了漫長的歲月。曾經有人遺失了東西，融撿到后歸還。他的內心柔軟，懷有慈悲。對待兒童和老人一樣恭敬。多次受到輕視和惱怒，但他忘記別人的缺點，不放在心上。曾經有朋友聽到有人私下抱怨，並誹謗融。用不好的話辱罵他。融就去山上對那人說：『先前所傳的，都是些風言風語，說出口就消失了，無法追尋。為何要揹負這些虛假的言論，遠遠地傳到山野之中呢？以無所執著為根本，願望是不干擾內心。』所以他能安忍，即使面對刀劍，內心也平靜如常。有時在講座上被人辱罵，當衆被人誹謗，這些事情就像風一樣過去，不思慮，不回顧。而他的臉色卻更加喜悅。由此可知，斥責他的人，是故意來暴露自己的拙劣，從而光大融的德行啊。傳聞又說，過去如來說法教化時，誹謗之聲沸騰。有人甚至要殺害他，或者用木枷來誹謗他。滅跡外道像死蟲一樣從內部破壞，反過來欺騙大聖。這樣的人很多。而佛卻隱忍，任憑他們訕笑誹謗。等到後來，他們的過錯暴露出來，有人活著墜入地穴，有人死後墮入地獄。被天人和世人共同輕視，幽冥和顯明都為之悲哀。而如來的光明更加顯耀，金色的德行更加昌盛。樹立榜樣以昭示將來，將教義傳播到四海。融曾經花了二十多年的時間，廣泛閱讀各種經典。仰慕學習正覺的威嚴容貌，俯視那些喋喋不休的聲音。講述陀那（佈施）的風尚，審視七觸（七種感覺）的安穩，擁有剎那的覺悟，通達四禪的無常。確實能夠理解體悟時機，相信五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的交替變化。瀏覽其中的要點，姑且……
【English Translation】 English version: He enjoyed cheerful conversations and jokes. However, when Shan first met Rong at the temple, Shan did not value him. Heng (a person's name) said, 'I came for Rong, how can I despise the talents of Donglu?' So he summoned Rong and asked him to describe the profound principles. Rong presented on the spot, with complete reasoning and clear logic, more than three hundred pairs of answers, without any flowery embellishments. Therefore, Heng and another virtuous person were full of praise. He still set up a fast lecture for Rong in the mountain temple. However, Rong's appearance was magnificent and extraordinary, surpassing ordinary people. His head was huge, and the five peaks (referring to the forehead, cheekbones, and chin) were raised. His eyebrows and eyes were long and wide, and his forehead and cheeks were full. He walked like a turtle and looked like a crane. His voice was deep and far away, as if it came from the ground. When standing, he was equal to others, but when sitting, he surpassed everyone. His clothes were simple and plain, just enough to cover his body. There was no silk floss on his shoulders and elbows, and moving seemed like a long time. Once someone lost something, and Rong picked it up and returned it. His heart was soft and compassionate. He treated children and old people with the same respect. He was often despised and annoyed, but he forgot other people's shortcomings and didn't take them to heart. Once a friend heard someone complain privately and slander Rong. He scolded him with bad words. Rong went to the mountain and said to that person: 'What was previously spread were all rumors, which disappear as soon as they are spoken and cannot be traced. Why bear these false remarks and spread them far into the mountains? Taking non-attachment as the foundation, the wish is not to interfere with the heart.' Therefore, he can endure, even in the face of swords, his heart is as calm as usual. Sometimes he was scolded in lectures and slandered in public. These things passed like the wind, without thinking or looking back. And his face was even more joyful. From this, we can know that those who scold him deliberately come to expose their clumsiness, so as to glorify Rong's virtue. It is also said that in the past, when the Tathagata preached and taught, the voices of slander were boiling. Some even wanted to kill him, or use wooden shackles to slander him. The heretics who concealed their traces destroyed from within like dead insects, and in turn deceived the Great Sage. There were many such people. But the Buddha was tolerant, allowing them to ridicule and slander. Later, when their faults were exposed, some fell into the ground alive, and some fell into hell after death. They were despised by gods and people, and the underworld and the manifest mourned for them. And the light of the Tathagata became more and more radiant, and the golden virtue became more and more prosperous. Set an example to show the future, and spread the teachings to the four seas. Rong once spent more than twenty years, widely reading various classics. Admiring and learning the majestic appearance of Right Enlightenment, looking down at the chattering voices. Speaking of the style of Dana (giving), examining the stability of the seven touches (seven senses), having a momentary awareness, and understanding the impermanence of the four meditations. Indeed, he can understand and realize the timing, and believe in the alternating changes of the five turbidities (referring to the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life). Browsing the main points, for the time being...'
一觀之都融。融實斯融。斯言得矣。
釋惠方。姓趙。冀州信都來強人。七八歲便思出俗。年九歲投蘇門淋落泉寺。居然靜志。眾侶怪其特高。遂授以九次十想。隨聞斂念。仍受此法亟涉炎涼。隋文后崩。西京立寺。遠徴入住。厚禮供焉。而雅志不渝山林綴想。雖遇匠石無緣運斤。舊所禪徒虛懷鶴望。大業六年。辭還本寺。門侶云結請道如山。隋季不靜。巖穴丘陵移居汲郡之隆善寺。及皇運大昌天下無事。又與門人修緝舊所。遂使松門石棟巖室風窗並得經綸更新云構。曾於廊下言及幽微。沙彌伏階密聽。空中聲曰。何忽沙彌在此伏聽。懼驚起。又被打擊。經宿乃蘇。其感靈祥如此例也。以貞觀二十一年冬初。終於所止。春秋九十有三。初未終前忽有異香。縈于巖室氛氳三日。眾不測。恰終香歇。以其月十七日。葬州北十里圓岡之陽。
釋法向。姓李。揚州海陵葛岡人。形長八尺。儀貌魁杰眉目秀異。立性威嚴言不妄發。足下有黑子圓凈分明。相者曰。長為軍將。仍有重名于天下也。年十六辭親出家。即事精苦與人卓異。尼嫗參禮未嘗與言。戒行清凈誦法華通。攝山棲霞寺恭禪師。住法后賢眾所歸仰。承名延致於寺側立法華堂。行智者法華懺。向依法行。三七專注大獲瑞應。知而不言。恭既入京向還江北。
【現代漢語翻譯】 現代漢語譯本： 一觀萬法，都歸於融通。融通的真諦，就在於這種融通。這句話說得非常正確。
釋惠方（Shi Huifang）：俗姓趙，是冀州信都（今河北省邢臺市）來強縣人。七八歲時就萌生了出世的想法。九歲時，他投奔蘇門山淋落泉寺出家，天性就喜歡清靜。寺里的僧侶都覺得他與衆不同，於是傳授給他九次第定和十想觀。他隨聽隨學，心無雜念。之後又多次經歷寒暑。隋文帝駕崩后，西京（今陜西省西安市）建立寺廟，遠道請他去住持，給予優厚的待遇。但他淡泊名利的志向沒有改變，心中嚮往山林。即使遇到匠石（技藝高超的工匠），也沒有機會施展才能。以前一起修行的僧人，都像鶴一樣伸長脖子盼望著他回來。大業六年（公元610年），他辭別西京，回到原來的寺廟。同門師兄弟像云一樣聚集，請他講經說法的人絡繹不絕。隋朝末年社會動盪，他從巖穴丘陵搬到汲郡（今河南省衛輝市）的隆善寺居住。等到大唐王朝興盛，天下太平，他又和弟子們一起修繕原來的寺廟，使得松樹掩映的寺門、石頭砌成的棟樑、巖石構成的禪室、通風的窗戶都煥然一新。他曾經在走廊下講經說法，非常深奧。一個小沙彌在臺階下偷偷聽講。空中傳來聲音說：『為什麼忽然有沙彌在這裡偷聽？』小沙彌害怕得驚叫起來，又被擊打，昏迷了一夜才醒來。他感應神靈的事蹟就是這樣。貞觀二十一年（公元647年）冬初，在寺廟中圓寂，享年九十三歲。臨終前，忽然有奇異的香味，縈繞在禪房裡，持續了三天。大家都不知道是什麼原因，恰好在他圓寂時，香味才消失。當月十七日，被安葬在州城北面十里的圓岡的南面。
釋法向（Shi Faxiang）：俗姓李，是揚州海陵（今江蘇省泰州市）葛岡人。身材高大，有八尺，容貌魁梧英俊，眉目清秀。天性威嚴，說話從不隨便。腳底有黑痣，圓潤乾淨，非常明顯。相面的人說：『將來會成為將軍，而且會在天下享有盛名。』十六歲時，他辭別父母出家。做事精進刻苦，與衆不同。比丘尼來參拜，他從不和她們說話。持戒清凈，能背誦《法華經》。攝山（今江蘇省南京市棲霞山）棲霞寺的恭禪師（Gong Chanshi），住持寺廟后，賢能之士都歸附仰慕他。恭禪師仰慕法向的名聲，邀請他在寺廟旁邊建立法華堂，修行智者大師的法華懺法。法向依法修行，二十一天專心致志，獲得了很大的瑞應，但他沒有說出來。恭禪師入京后，法向回到江北。
【English Translation】 English version: To contemplate all Dharmas is to realize their ultimate fusion. The essence of fusion lies precisely in this very fusion. These words are indeed well-spoken.
Shi Huifang (釋惠方): His lay surname was Zhao, and he was from Laiqiang County, Xindu (modern-day Xingtai City, Hebei Province), Jizhou. At the age of seven or eight, he began to contemplate leaving the secular world. At the age of nine, he joined the Linluoquan Temple on Mount Su, naturally inclined towards tranquility. The monks in the temple considered him exceptionally gifted, so they taught him the Nine Successive Stages of Samadhi and the Ten Contemplations. He absorbed the teachings readily, his mind free from distractions. Subsequently, he experienced many seasons of heat and cold. After the passing of Emperor Wen of the Sui Dynasty, a temple was established in Xijing (modern-day Xi'an, Shaanxi Province), and he was invited from afar to be the abbot, receiving generous offerings. However, his noble aspiration for the mountains and forests remained unchanged. Even if he encountered Jiang Shi (a highly skilled craftsman), he would have no opportunity to wield his axe (to demonstrate his abilities). His former fellow practitioners yearned for his return like cranes craning their necks. In the sixth year of the Daye era (610 AD), he bid farewell to Xijing and returned to his original temple. Fellow monks gathered like clouds, and requests for him to preach the Dharma were as numerous as mountains. During the unrest of the late Sui Dynasty, he moved from caves and hills to Longshan Temple in Jiqun (modern-day Weihui City, Henan Province). When the Tang Dynasty flourished and the world was at peace, he and his disciples renovated the original temple, giving the pine-shaded gate, stone pillars, rock-cut meditation chambers, and airy windows a completely new look. He once spoke of profound and subtle matters under the corridor. A novice monk secretly listened from the steps. A voice from the air said, 'Why is there suddenly a novice monk eavesdropping here?' The novice monk was frightened and screamed, and was then struck, remaining unconscious overnight before waking up. Such were the miraculous events he experienced. In the early winter of the twenty-first year of the Zhenguan era (647 AD), he passed away at the temple where he resided, at the age of ninety-three. Before his passing, a strange fragrance suddenly filled the meditation chamber, lingering for three days. No one knew the reason, and the fragrance disappeared precisely when he passed away. On the seventeenth day of that month, he was buried on the south side of Yuangang, ten li north of the prefecture.
Shi Faxiang (釋法向): His lay surname was Li, and he was from Gegang, Hailing (modern-day Taizhou City, Jiangsu Province), Yangzhou. He was tall, eight chi in height, with a commanding and handsome appearance, and refined features. He was naturally dignified and never spoke carelessly. He had a black mole on the sole of his foot, round and clear. A physiognomist said, 'He will become a general and will be renowned throughout the world.' At the age of sixteen, he bid farewell to his parents and became a monk. He was diligent and assiduous in his duties, and stood out from others. He never spoke to the nuns who came to pay their respects. He maintained pure precepts and was proficient in reciting the Lotus Sutra. Chan Master Gong (恭禪師) of Qixia Temple on Mount She (modern-day Qixia Mountain, Nanjing, Jiangsu Province), after becoming the abbot, was revered and admired by many virtuous individuals. Chan Master Gong, admiring Faxiang's reputation, invited him to establish the Lotus Hall next to the temple to practice the Tiantai Lotus Repentance. Faxiang practiced according to the Dharma, focusing intently for twenty-one days, and received great auspicious responses, but he did not speak of them. After Chan Master Gong went to the capital, Faxiang returned to Jiangbei.
海陵寧海二縣。各延供養。隋末海陵大寧寺僧智喜。開房延入。于中靜坐。晝臥驚起曰。火發。喜四出顧視了無。向曰。吾患耳妄聞耶。明日晝驚。如此三度遂東還寧海。去後李子通賊破縣燒寺。如所告焉。大蟲傷害日數十人。乃設禳災大齋。忽有一虎入堂。搏一人將去。向逐后喚住何造次。今為檀越設齋。可放此人。依言即放。諸虎大集。以杖扣頭為說法。於是相隨遠去。又欲往天臺尋智者古蹟。謂弟子曰。吾雖欲至天臺而不達在江南一山中。西北望見一城。及過江至江陰縣。道俗留連於縣東南山起寺。號曰定山。便經年稔。後天下漸安。又還海陵鹽亭。百姓留之。有小孤山出地百仞。四面無草木。於前立寺名為正見。處之。貞觀四年冬初。謂門人曰。吾與汝別。近夢惡將不起矣。遂臥二十日。忽起索湯。盥浴剃髮自辰至酉。面西而終。年七十八。將終謂弟子曰。吾愿以身施諸鳥獸。此無林木。食若不盡穢人眼目。可埋山西南。及依往埋。掘便值石。盤薄無由。又更試掘遂得一處。凹陷石上恰得容身。因厝中置塔其上。向生常日投陀林野馴伏猛獸。觀想西方口唱南無佛。不多說法。隨緣一兩句。有災祥者令避。托以夢想所見。貞觀二年。有常洲人。往幽洲見一女人。問海陵向禪師健不。又問識耶。答不識。女人以烏
【現代漢語翻譯】 現代漢語譯本： 海陵（今江蘇泰州）和寧海（今浙江寧波）兩縣，各自延請僧人供養。隋朝末年，海陵大寧寺的僧人智喜，打開禪房延請他入住。向中**（原文如此，含義不明），白天睡覺時驚醒，說：『著火了！』智喜四處檢視，什麼也沒有。向說：『我大概是耳朵出了問題，產生了幻聽吧。』第二天白天又驚醒，如此三次，於是向東返回寧海。他離開后，李子通的賊兵攻破縣城，燒燬寺廟，正如向所預言的那樣。 大蟲（老虎）每天傷害數十人。於是設壇祭祀，祈求消除災禍。忽然有一隻老虎進入佛堂，抓住一個人就要帶走。向追上前去，喊住老虎說：『你為何如此魯莽？現在我為施主們設齋，你可以放了這個人。』老虎聽從了他的話，立即放了那人。眾老虎聚集在一起，向用木杖敲打它們的頭，為它們說法。於是老虎們相隨遠去。向又想去天臺山尋訪智者大師的古蹟，對弟子們說：『我雖然想去天臺山，但卻不能到達，我會在江南的一座山中。』他向西北方向望去，看到一座城池。及至過江到達江陰縣，當地的僧人和百姓挽留他在縣城東南的山上建寺。寺廟建成后，命名為定山寺。向在那裡住了很多年。後來天下漸漸安定，向又返回海陵鹽亭。百姓們挽留他。那裡有一座小孤山，從地面突起百仞，四面沒有草木。向在山前建立寺廟，命名為正見寺，在那裡居住。貞觀四年冬天剛開始，向對門人說：『我要和你們告別了，最近夢到不祥之兆，恐怕要去世了。』於是臥床二十天。忽然起身索要湯水，盥洗沐浴，剃髮，從辰時到酉時，面向西方而終。享年七十八歲。臨終前對弟子們說：『我希望將自己的身體施捨給鳥獸。這裡沒有樹林，如果吃不完，會污穢人的眼睛。可以將我埋葬在山西南。』弟子們按照他的遺囑埋葬了他。挖掘時便遇到石頭，盤結交錯，無法挖掘。又重新嘗試挖掘，終於找到一處地方，凹陷的石頭上恰好可以容納他的身體。於是將他的遺體安放在其中，並在上面建造了塔。向生前常常在荒野中修行，馴服猛獸，觀想西方，口中唸誦南無佛。不怎麼說法，只是隨緣說一兩句。對於有災禍或祥瑞的人，就讓他們避開，並以夢想所見來告誡他們。貞觀二年，有常洲人前往幽洲，見到一個女人，問她海陵的向禪師是否安好。又問她是否認識向禪師，女人回答不認識。女人用烏……（原文未完）
【English Translation】 English version: In the two counties of Hailing (present-day Taizhou, Jiangsu) and Ninghai (present-day Ningbo, Zhejiang), monks were invited and supported. During the late Sui Dynasty, the monk Zhixi of Daning Temple in Hailing opened a room and invited him in. Xiang Zhong** (original text as is, meaning unclear), startled awake during a daytime nap, said, 'Fire!' Zhixi looked around but saw nothing. Xiang said, 'Perhaps my ears are playing tricks on me, causing auditory hallucinations.' He was startled awake again the next day, and this happened three times. So, Xiang returned east to Ninghai. After he left, Li Zitong's rebels broke through the county and burned the temple, just as Xiang had predicted. Large tigers were harming dozens of people every day. Therefore, a ritual was set up to pray for the elimination of disasters. Suddenly, a tiger entered the Buddha hall, grabbed a person, and was about to take them away. Xiang chased after it and shouted, 'Why are you being so reckless? Now I am holding a vegetarian feast for the benefactors, you can release this person.' The tiger listened to him and immediately released the person. The tigers gathered together, and Xiang tapped their heads with a wooden staff, preaching the Dharma to them. Then the tigers went away. Xiang also wanted to go to Mount Tiantai to seek the ancient traces of Master Zhiyi, and said to his disciples, 'Although I want to go to Mount Tiantai, I will not be able to reach it. I will be in a mountain in Jiangnan.' He looked northwest and saw a city. When he crossed the river and arrived at Jiangyin County, the local monks and people persuaded him to build a temple on the mountain southeast of the county. After the temple was built, it was named Dingshan Temple. Xiang lived there for many years. Later, the world gradually became peaceful, and Xiang returned to Hailing Yanting. The people persuaded him to stay. There was a small Gushan Mountain there, rising hundreds of feet from the ground, with no vegetation on all sides. Xiang built a temple in front of the mountain, named Zhengjian Temple, and lived there. At the beginning of winter in the fourth year of Zhenguan, Xiang said to his disciples, 'I am going to say goodbye to you, I recently dreamed of an ominous omen, I am afraid I am going to pass away.' So, he lay in bed for twenty days. Suddenly, he got up and asked for water, washed and bathed, shaved his head, and from Chen time to You time, faced west and passed away. He was seventy-eight years old. Before his death, he said to his disciples, 'I hope to give my body to the birds and beasts. There are no forests here, and if they cannot finish eating it, it will defile people's eyes. You can bury me southwest of the mountain.' The disciples buried him according to his will. When digging, they encountered stones, intertwined and unable to dig. They tried digging again and finally found a place, a recessed stone that could just accommodate his body. So, they placed his body in it and built a pagoda on top of it. During his lifetime, Xiang often practiced in the wilderness, tamed wild beasts, visualized the West, and recited Namo Buddha. He did not preach much, but only said a word or two as the occasion arose. For those who had disasters or auspicious omens, he would let them avoid them, and warn them with what he saw in his dreams. In the second year of Zhenguan, a person from Changzhou went to Youzhou and saw a woman, asking her if the Chan master Xiang of Hailing was well. He also asked if she knew Chan master Xiang, and the woman replied that she did not know him. The woman used a black... (original text incomplete)
絲布頭巾用寄向師。此人遇患經年不至。向預知之。每嘆息那不至耶。人至江陰附頭巾。與海陵人將至其處。乃令弟子逆之。恰至門首。相值以巾付還。向得巾執玩。咨嗟裂破付弟子。人得一片。有不得者。貞觀三年。天下大括義寧私度。不出者斬。聞此咸畏。得頭巾者並依還俗。其不得者現今出家。其年大雪深數尺。告弟子曰。吾須新菜。弟子曰。雪深叵得。曰上山求之可有。如言上山數里至一樹下皆是青菜。取之而返。預知皆如此也。
釋道信。姓司馬。未詳何人。初七歲時經事一師。戒行不純。信每陳諫。以不見從密懷齋檢。經於五載而師不知。又有二僧莫知何來。入舒州𡷗公山靜修禪業。聞而往赴便蒙授法。隨逐依學遂經十年。師往羅浮不許相逐。但於後住必大弘益。國訪賢良許度出家。因此附名住吉州寺。被賊圍城七十餘日。城中乏水人皆困弊。信從外入井水還復。刺史叩頭。賊何時散。信曰。但念般若。乃令合城同時合聲。須臾外賊見城四角。大人力士威猛絕倫。思欲得見刺史。告曰。欲見大人可自入城。群賊即散。既見平定欲往衡岳。路次江洲。道俗留止廬山大林寺。雖經賊盜又經十年。蘄州道俗請度江北黃梅縣眾造寺。依然山行。遂見雙峰有好泉石。即住終志。當夜大有猛獸來繞。併爲授歸戒
【現代漢語翻譯】 現代漢語譯本： 絲布頭巾用寄給道信禪師。送頭巾的人患病多年未能到達。道信禪師預先知道此事，常常嘆息那人為何還不來。那人到達江陰，將頭巾託付給海陵人，快要到達道信禪師所在之處時，道信禪師就讓弟子去迎接。恰好在門口相遇，送頭巾的人將頭巾交還。道信禪師得到頭巾，拿著把玩，感嘆著將其撕破，分給弟子。有人得到一片，有人沒有得到。貞觀三年，天下大規模清查義寧年間私自出家的人，不出面自首的就要被處斬。聽到這個訊息，大家都感到害怕。得到頭巾的人都依令還俗，沒有得到頭巾的人現在仍然出家。那年下大雪，積雪深達數尺。道信禪師告訴弟子說：『我需要新鮮蔬菜。』弟子說：『雪這麼深，恐怕沒有。』道信禪師說：『上山去找找，或許有。』正如道信禪師所說，上山走了幾里路，到一棵樹下，到處都是青菜。取了青菜返回。道信禪師預知未來的事情，都是如此。
釋道信（Shi Daoxin），姓司馬（Sima），不清楚是哪裡人。最初七歲時跟隨一位師父，那位師父的戒律行為不純正。道信禪師常常勸諫他，但師父不聽從，道信禪師就暗自持齋守戒，經過了五年，師父都不知道。又有兩位僧人，不知道從哪裡來，進入舒州𡷗公山（Qigong Mountain, in Shuzhou）靜修禪業。道信禪師聽說了，就前去拜訪，蒙受兩位僧人傳授佛法。跟隨兩位僧人依止學習，經過了十年。師父要前往羅浮山（Luofu Mountain），不許道信禪師跟隨，但說：『你以後住的地方必定會大大弘揚佛法。』國家尋訪賢良，允許他們出家。因此，道信禪師就依附名義住在吉州寺（Jizhou Temple）。被賊寇圍城七十多天，城中缺少水源，人們都困苦疲憊。道信禪師從外面進入，井水又恢復了。刺史叩頭問：『賊寇什麼時候會散去？』道信禪師說：『只要唸誦般若（Prajna）。』於是命令全城同時合聲唸誦。一會兒，外面的賊寇看見城池的四個角，有大人力士，威猛絕倫。賊寇想要見刺史，刺史告訴他們說：『想要見大人，可以自己進城。』群賊立刻潰散。平定之後，道信禪師想要前往衡岳（Heng Mountain），路過江洲（Jiangzhou），江洲的僧人和百姓挽留他住在廬山大林寺（Lushan Dalin Temple）。雖然經歷了賊寇，又經過了十年。蘄州（Qizhou）的僧人和百姓請求道信禪師到長江以北的黃梅縣（Huangmei County）去，大家建造寺廟。道信禪師仍然在山中行走，看見雙峰山（Shuangfeng Mountain）有好的泉水和石頭，就在那裡住下，作為最終的歸宿。當晚有很多猛獸來圍繞著他，道信禪師都為它們授了歸戒。
【English Translation】 English version: A silk turban was sent to Master Daoxin (Shi Daoxin). The person sending the turban had been ill for many years and had not arrived. Master Daoxin knew this in advance and often sighed, wondering why that person had not yet come. When the person arrived in Jiangyin, he entrusted the turban to someone from Hailing, who was about to reach Master Daoxin's location. Master Daoxin then instructed his disciple to meet them. They met right at the gate, and the person returned the turban. Master Daoxin received the turban, held it, admired it, and then tore it apart, distributing it to his disciples. Some received a piece, while others did not. In the third year of the Zhenguan era, the empire conducted a large-scale investigation of those who had privately become monks during the Yining era. Those who did not come forward to confess would be executed. Hearing this, everyone was afraid. Those who had received a piece of the turban all returned to lay life according to the order, while those who had not received a piece remained monks. That year, there was a heavy snowfall, several feet deep. Master Daoxin told his disciple, 'I need fresh vegetables.' The disciple said, 'The snow is so deep, I'm afraid there are none.' Master Daoxin said, 'Go up the mountain and look; perhaps there are some.' As Master Daoxin said, after walking several miles up the mountain, under a tree, there were green vegetables everywhere. They took the vegetables and returned. Master Daoxin's ability to foresee future events was always like this.
釋道信 (Shi Daoxin), whose surname was Sima (Sima), and whose origins are unknown. Initially, at the age of seven, he followed a teacher whose precepts and conduct were impure. Daoxin often advised him, but the teacher did not listen. Daoxin then secretly observed fasting and abstinence, and after five years, the teacher was unaware. There were also two monks, whose origins were unknown, who entered Qigong Mountain (Qigong Mountain, in Shuzhou) in Shuzhou to quietly cultivate Chan practice. Hearing of this, Daoxin went to visit them and received the Dharma from them. He followed and studied with them for ten years. When the teachers wanted to go to Luofu Mountain (Luofu Mountain), they did not allow Daoxin to follow, but said, 'The place where you reside in the future will surely greatly propagate the Dharma.' The state sought out virtuous people and allowed them to become monks. Therefore, Daoxin nominally resided in Jizhou Temple (Jizhou Temple). Besieged by bandits for over seventy days, the city lacked water, and the people were exhausted. Daoxin entered from the outside, and the well water was restored. The prefect kowtowed and asked, 'When will the bandits disperse?' Daoxin said, 'Just recite Prajna (Prajna).' So he ordered the entire city to recite in unison. After a while, the bandits outside saw mighty adults and strongmen of unparalleled power at the four corners of the city. The bandits wanted to see the prefect, and the prefect told them, 'If you want to see the adults, you can enter the city yourselves.' The bandits immediately scattered. After the city was pacified, Daoxin wanted to go to Heng Mountain (Heng Mountain), and passing through Jiangzhou (Jiangzhou), the monks and laypeople of Jiangzhou asked him to stay at Dalin Temple (Dalin Temple) on Lushan (Lushan). Although he experienced bandits, another ten years passed. The monks and laypeople of Qizhou (Qizhou) requested Daoxin to go to Huangmei County (Huangmei County) north of the Yangtze River, and everyone built a temple. Daoxin continued to travel in the mountains and saw good springs and rocks on Shuangfeng Mountain (Shuangfeng Mountain), so he stayed there, making it his final destination. That night, many fierce beasts came to surround him, and Daoxin gave them the precepts of refuge.
。授已令去。自入山來三十餘載。諸州學道無遠不至。刺史崔義玄。聞而就禮。臨終語弟子弘忍。可為吾造塔。命將不久。又催急成。又問中未。答欲至中。眾人曰。和尚可不付囑耶。曰生來付囑不少。此語才了奄爾便絕。於時山中五百餘人。並諸州道俗。忽見天地闇冥。繞住三里樹木葉白。房側梧桐樹曲枝向房。至今曲處皆枯。即永徽二年閏九月四日也。春秋七十有二。至三年弟子弘忍等。至塔開看端坐如舊。即移往本處。於今若存。
釋惠明。姓王。杭州人。少出家。游道無定所。時越州敏法師。聚徒揚化遠近奔隨。明於法席二十五年。眾侶千僧解玄第一。持衣大布二十餘載。時共目之青布明也。翹勇果敢策勤無偶。后至蔣州巖禪師所。一經十年咨請禪法在山禪念。經雪路塞七日不食。念言。我聞不食七日便死。今明知業也。若業自在可試知之。以繩自懸于高崖。恍恍如人割斷。因落崖底。如人擎置一無所損。復至荊州四望山頭陀。二虎交斗自往分解。冬夏一服行止形俱。所去無戀。即經所謂如鳥凌空。喻斯人矣。誦思益經依經作業。近龍朔年。從南山出至京遊觀。與其言論無得為先。不久旋返云往江曲。依閑修道莫知定所。 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二
【現代漢語翻譯】 現代漢語譯本：授法已畢，道信禪師便讓那人離去。自從他進入山中以來，已經三十多年了。各州的學道之人不遠萬里前來拜訪。刺史崔義玄聽聞他的名聲，也前來拜見。臨終時，道信禪師告訴弟子弘忍：『可以為我建造一座塔。』又說：『我命不久矣。』又催促儘快建成。又問：『時間到了嗎？』回答說：『快到中午了。』眾人說：『和尚難道沒有遺囑嗎？』道信禪師說：『我生來就一直在囑咐。』話音剛落，便安然圓寂。當時山中有五百多人，以及各州的僧人和俗人，忽然看見天地昏暗，周圍三里內的樹木葉子都變成了白色。房邊的梧桐樹彎曲的樹枝朝向房屋。至今彎曲的地方都已枯萎。那是永徽二年閏九月四日。道信禪師享年七十二歲。到了永徽三年，弟子弘忍等人打開塔觀看，道信禪師端坐在那裡如同往常一樣。於是將他的遺體移往原來的地方。如今遺體彷彿還存在。 釋惠明（釋：佛教僧侶的尊稱；惠明：人名），姓王，是杭州人。年輕時出家，遊歷四方，居無定所。當時越州的敏法師（敏法師：人名）聚集徒眾弘揚佛法，遠近的人都來追隨他。惠明在敏法師的法席下學習了二十五年，在眾多僧侶中對佛法的理解最為深刻。他穿著粗布衣服二十多年，當時人們都稱他為『青布明』。他勇敢果斷，勤奮努力，無人能及。後來他到了蔣州的巖禪師（巖禪師：人名）那裡，在那裡住了十年，向巖禪師請教禪法，在山中禪修。一次，因為雪天路被堵塞，他七天沒有吃飯。他心想：『我聽說不吃飯七天就會死。現在我知道這是業力所致。如果業力自在，可以試著知道它。』於是用繩子把自己懸掛在高崖上。恍惚中好像有人割斷了繩子。因此他從崖底落下，好像有人把他托住一樣，毫髮無損。他又到了荊州的四望山，看到兩個老虎在互相爭鬥，就自己前去勸解。他冬夏都穿同樣的衣服，行走坐臥都一樣。所去之處，沒有留戀。這就像經書上所說的『如鳥凌空』，說的就是這種人啊。他誦讀《思益經》（思益經：佛教經典），按照經書上的教導修行。龍朔年間，他從南山出來到京城遊歷。與他辯論的人沒有誰能勝過他。不久，他又返回，像云一樣飄往江邊，在清閑的地方修行，沒有人知道他住在哪裡。
【English Translation】 English version: After transmitting the Dharma, Chan Master Daoxin instructed the recipient to depart. Since entering the mountains, it had been over thirty years. Practitioners from various prefectures arrived from afar to pay their respects. The prefectural governor, Cui Yixuan, upon hearing of his reputation, came to pay homage. On his deathbed, Chan Master Daoxin told his disciple Hongren: 'You may build a stupa for me.' He also said: 'My life is nearing its end.' He urged them to complete it quickly. He then asked: 'Is it noon yet?' The reply was: 'It is almost noon.' The assembly said: 'Does the venerable master have any final instructions?' Chan Master Daoxin said: 'I have been giving instructions since birth.' As soon as he finished speaking, he peacefully passed away. At that time, there were over five hundred people in the mountains, along with monks and laypeople from various prefectures. Suddenly, they saw the sky and earth darken, and the leaves of the trees within a three-mile radius turned white. The branches of the Chinese parasol tree beside his room bent towards the room. To this day, the bent parts are withered. This occurred on the fourth day of the intercalary ninth month of the second year of Yonghui. Chan Master Daoxin was seventy-two years old. In the third year of Yonghui, his disciples, including Hongren, opened the stupa and saw Chan Master Daoxin sitting upright as before. They then moved his remains to their original location. It is as if his remains still exist today. 釋 Huiming (Shi: honorific title for a Buddhist monk; Huiming: personal name), whose surname was Wang, was a native of Hangzhou. He left home at a young age and wandered without a fixed abode. At that time, Dharma Master Min (Dharma Master Min: personal name) of Yuezhou gathered disciples to propagate the Dharma, and people from far and near came to follow him. Huiming studied under Dharma Master Min for twenty-five years, and his understanding of the Dharma was the most profound among the many monks. He wore coarse cloth clothes for over twenty years, and people at the time called him 'Qingbu Ming' (Blue Cloth Ming). He was brave and decisive, diligent and hardworking, and no one could match him. Later, he went to Chan Master Yan (Chan Master Yan: personal name) of Jiangzhou, where he stayed for ten years, seeking Chan teachings from Chan Master Yan and practicing Chan meditation in the mountains. Once, due to a snowstorm blocking the road, he did not eat for seven days. He thought to himself: 'I have heard that one will die if one does not eat for seven days. Now I know this is due to karma. If karma is free, one can try to know it.' So he hung himself with a rope on a high cliff. In a daze, it seemed as if someone cut the rope. Therefore, he fell from the bottom of the cliff, as if someone was holding him up, and he was unharmed. He also went to Siwang Mountain in Jingzhou, where he saw two tigers fighting each other, and he went forward to mediate. He wore the same clothes in winter and summer, and his movements were the same. He had no attachment to the places he went. This is like what the scriptures say, 'like a bird soaring in the sky,' which refers to this kind of person. He recited the Siyi Sutra (Siyi Sutra: Buddhist scripture) and practiced according to the teachings of the sutra. During the Longshuo era, he came out of Nanshan and traveled to the capital. No one who debated with him could defeat him. Soon after, he returned and drifted like a cloud to the riverside, practicing in a secluded place, and no one knew where he lived.
十一
大唐西明寺沙門釋道宣撰
明律上 正傳十五 附見十二
梁楊都天竺寺釋法超傳一
梁鐘山云居寺釋道禪傳二
齊鄴下大覺寺釋慧光傳三(道云 道暉 馮居士)
齊鄴東大衍寺釋曇隱傳四(洪理 道樂)
陳楊都光宅寺釋曇瑗傳五
陳楊都奉誠寺大律都釋智文傳六
隋大興國寺釋法愿傳七(道龕 道行)
隋京師大興善寺釋靈藏傳八
隋西京延興寺釋通幽傳九
隋蔣州奉誠寺釋道成傳十
隋西京大興善寺釋洪遵傳十一(道洪 法勝 洪淵)
隋西京大禪定道場釋覺朗傳十二(海藏 法鏘)
唐始州香林寺釋慧主傳十三
唐京師勝光寺釋智保傳十四
唐益州龍居寺釋慧詵傳十五
釋法超。姓孟氏。晉陵無錫人也。十一出家住靈根寺。幼而聰穎篤學無倦。從同寺僧護修習經論。而雅有深思。幽求討擊學論歸仰。貧無衣食乞丐自資。心性柔軟勞苦非慮。晚從安樂寺智稱專攻十誦。致名命家語其折衷者。數過二百。自稱公歿后獨步京邑。中歲廢業頗失鴻緒。后復綴講眾重殷矣。帝謂律教乃是象運攸憑。覺慧階漸。治身滅罪之要。三聖由之而歸。必不得門如閉目夜行。常懼蹈諸坑塹。欲使僧尼於五
【現代漢語翻譯】 現代漢語譯本 十一
大唐西明寺沙門釋道宣撰
明律上 正傳十五 附見十二
梁楊都天竺寺釋法超傳一
梁鐘山云居寺釋道禪傳二
齊鄴下大覺寺釋慧光傳三 (道云，道暉，馮居士)
齊鄴東大衍寺釋曇隱傳四 (洪理，道樂)
陳楊都光宅寺釋曇瑗傳五
陳楊都奉誠寺大律都釋智文傳六
隋大興國寺釋法愿傳七 (道龕，道行)
隋京師大興善寺釋靈藏傳八
隋西京延興寺釋通幽傳九
隋蔣州奉誠寺釋道成傳十
隋西京大興善寺釋洪遵傳十一 (道洪，法勝，洪淵)
隋西京大禪定道場釋覺朗傳十二 (海藏，法鏘)
唐始州香林寺釋慧主傳十三
唐京師勝光寺釋智保傳十四
唐益州龍居寺釋慧詵傳十五
釋法超（釋法超，人名）。姓孟，是晉陵無錫人。十一歲出家，住在靈根寺。從小就聰明穎悟，勤奮好學，從不懈怠。跟隨同寺的僧人僧護修習經論，並且很有深入的思考。他潛心研究，探討學問，大家都敬佩他。因為貧窮，沒有衣食，就靠乞討來維持生活。他心性柔和，不把勞苦放在心上。晚年跟隨安樂寺的智稱專心研究《十誦律》，因此而聞名，成為律學專家，他所做的折衷分析，有兩百多處。他自稱智稱公去世后，自己在京城是獨一無二的。中年時期一度放棄學業，失去了原有的成就。後來又重新開始講學，聽眾非常多。皇帝認為，律教是佛法興盛的基礎，是覺悟智慧的階梯，是修身滅罪的關鍵。三聖（指過去、現在、未來三世諸佛）都是通過它而證悟的。如果不得其門而入，就像閉著眼睛在夜裡行走，常常害怕掉進坑裡。因此希望僧尼們在五
【English Translation】 English version Eleven
Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Ming Lü Shang, Official Biography 15, Appendix 12
Biography of Shi Fachao of Tianzhu Temple in Yangdu, Liang Dynasty, One
Biography of Shi Daochan of Yunju Temple in Zhongshan, Liang Dynasty, Two
Biography of Shi Huiguang of Dajue Temple in Ye, Qi Dynasty, Three (Daoyun, Daohui, Layman Feng)
Biography of Shi Tanyin of Dayan Temple in Yedong, Qi Dynasty, Four (Hongli, Daole)
Biography of Shi Tanyuan of Guangzhai Temple in Yangdu, Chen Dynasty, Five
Biography of Shi Zhiwen, Great Vinaya Master of Fengcheng Temple in Yangdu, Chen Dynasty, Six
Biography of Shi Fayuan of Daxingguo Temple in Sui Dynasty, Seven (Daokan, Daohang)
Biography of Shi Lingzang of Daxingshan Temple in the Capital of Sui Dynasty, Eight
Biography of Shi Tongyou of Yanxing Temple in the Western Capital of Sui Dynasty, Nine
Biography of Shi Daocheng of Fengcheng Temple in Jiangzhou, Sui Dynasty, Ten
Biography of Shi Hongzun of Daxingshan Temple in the Western Capital of Sui Dynasty, Eleven (Daohong, Fasheng, Hongyuan)
Biography of Shi Juelang of Dachanding Dojo in the Western Capital of Sui Dynasty, Twelve (Haizang, Faqiang)
Biography of Shi Huizhu of Xianglin Temple in Shizhou, Tang Dynasty, Thirteen
Biography of Shi Zhibao of Shengguang Temple in the Capital of Tang Dynasty, Fourteen
Biography of Shi Huishen of Longju Temple in Yizhou, Tang Dynasty, Fifteen
Shi Fachao (釋法超, personal name), whose surname was Meng, was a native of Wuxi in Jinling. He left home at the age of eleven and lived in Linggen Temple. He was intelligent and eager to learn from a young age, never tiring. He studied scriptures and treatises with the monk Senghu in the same temple and had profound thoughts. He delved into research, discussed learning, and everyone admired him. Because he was poor and had no food or clothing, he relied on begging to support himself. He was gentle in nature and did not worry about hardship. In his later years, he followed Zhicheng of Anle Temple to specialize in the 'Ten Recitation Vinaya', thus becoming famous and an expert in Vinaya. He made more than two hundred eclectic analyses. He claimed that after the death of Zhicheng, he was unique in the capital. In middle age, he abandoned his studies for a time and lost his original achievements. Later, he started lecturing again, and there were many listeners. The emperor believed that the Vinaya is the foundation of the flourishing of the Dharma, the ladder of enlightenment and wisdom, and the key to cultivating oneself and eliminating sins. The Three Saints (referring to the Buddhas of the past, present, and future) all attained enlightenment through it. If one cannot enter through the proper door, it is like walking in the night with one's eyes closed, often fearing falling into a pit. Therefore, he hoped that monks and nuns in the five
篇七聚導意獎心。以超律學之秀。敕為都邑僧正。庶其弘扇有徒。儀表斯立。武帝又以律部繁廣臨事難究。聽覽余隙遍尋戒檢。附世結文。撰為一十四卷。號曰出要律儀。以少許之詞網羅眾部。通下樑境並依詳用。普通六年。遍集知事及於名解。于平等殿敕超講律。帝親臨座聽受成規。以眾通道俗。恐陷於愆目。但略舉剛要宣示宏旨。三旬將滿文言便竟。所以導揚秘部弘悟當機。遂得四眾移心朝宰胥悅。至七年冬。卒于天竺住寺。春秋七十有一。天子下敕流慰。並令有司葬鐘山開善寺墓。
釋道禪。交址人。早出世網。立性方嚴。修身守戒。冰霜例德。鄉族道俗咸貴其克己。而重其篤行。仙洲。山寺舊多虎害。禪往居之此災遂遠。聞齊竟陵王大開禪律盛張講肆。千里引駕同造金陵。皆是四海標領。人雄道杰。禪傳芳藉甚通夜不寐。思參勝集簉奉真詮。乃以永明之初。遊歷京室。住鐘山云居下寺。聽掇眾部。偏以十誦知名。經略道化僧尼信奉。故有棱威振發以見聲名恬愉誘悟議于風采。都邑受其戒范者數越千人。常聽之徒眾不盈百。兼樂滅覺觀。亟留幽谷。動逾宵景方尋顧步。加復蔬食弊衣華無布口。有濟芳美者。便隨給貧病。知足之富豈得過焉。末居於寺舍。屏跡山林。不交榮世。安苦立行。人以為憂。而禪不
【現代漢語翻譯】 現代漢語譯本：釋超律師，以其卓越的律學才能而備受讚譽。武帝下令任命他為都邑僧正，希望他能廣收門徒，樹立典範。武帝又認為律部內容繁雜，難以在處理政務之餘深入研究，於是廣泛搜尋戒律條文，結合世俗文章，撰寫成一十四卷，名為《出要律儀》。這部著作以簡練的文字概括了各部律典的要點，在整個梁朝境內被廣泛採用。普通六年，武帝召集精通律法的僧人，在平等殿敕令釋超律師講解律法。武帝親自臨座聽講，確立規範。考慮到大眾既有僧侶也有俗人，擔心他們容易犯錯，因此只簡要地闡述了綱要，宣揚了宏大的宗旨。歷時近一個月，講解完畢。釋超律師善於引導和發揚深奧的律學，弘揚頓悟的契機，因此贏得了僧俗四眾的敬佩和朝廷官員的讚賞。普通七年冬天，釋超律師在天竺寺圓寂，享年七十一歲。天子下令慰問，並命有關部門將他安葬在鐘山開善寺的墓地。 釋道禪，是交趾人。他很早就出家修行，性格正直嚴肅，修身養性，遵守戒律，品德高尚如同冰霜一般。鄉里百姓和僧人都很敬重他能剋制自己，重視他的堅定操守。仙洲的山寺里以前經常有老虎出沒，道禪前往居住后，這種災害就消失了。聽說齊竟陵王大力提倡禪宗和律宗，廣泛開設講堂，於是他不遠千里來到金陵。聚集在此的都是四海之內傑出的人才。道禪的名聲因此更加顯赫，他常常整夜不眠，思考著如何參與這些盛會，學習真正的佛法。因此在永明初年，他遊歷京城，住在鐘山云居下寺，廣泛學習各部經典，尤其以精通《十誦律》而聞名。他致力於弘揚佛法，僧尼們都信奉他。他以嚴厲的態度來匡正世風，以恬靜的態度來誘導開悟，他的風采令人敬佩。都邑中向他求戒的人超過千人，經常聽他講經的徒弟也有近百人。他喜歡寂滅和覺觀，經常留在幽靜的山谷中。常常在夜晚行走，才慢慢地回顧腳步。他吃素食，穿破舊的衣服，從不追求華麗的服飾。如果有多餘的財物，就用來救濟貧困和生病的人。他知足常樂，還有什麼能超過這種境界呢？最後，他居住在寺廟裡，隱居在山林中，不與世俗交往。他安於清貧，堅定地修行，人們為他感到擔憂，但他並不在意。
【English Translation】 English version: The Vinaya Master Shi Chao was highly praised for his outstanding achievements in Vinaya studies. Emperor Wu ordered him to be appointed as the Sangha Chief of the capital, hoping that he could attract many disciples and set an example. Emperor Wu also believed that the Vinaya texts were complex and difficult to study in depth while handling government affairs. Therefore, he extensively searched for precepts and combined them with secular writings to compile fourteen volumes entitled 'Essential Vinaya Rituals'. This work summarized the key points of various Vinaya texts in concise language and was widely adopted throughout the Liang Dynasty. In the sixth year of the Putong era, Emperor Wu summoned monks who were proficient in Vinaya and ordered Vinaya Master Shi Chao to lecture on Vinaya in the Pingdeng Hall. The Emperor personally attended the lecture to establish norms. Considering that the audience included both monks and laypeople, and fearing that they might easily make mistakes, he only briefly explained the outlines and promoted the grand purpose. The lecture lasted nearly a month and was completed. Vinaya Master Shi Chao was good at guiding and promoting profound Vinaya studies and promoting the opportunity for sudden enlightenment, thus winning the admiration of the four assemblies of monks and laypeople and the praise of court officials. In the winter of the seventh year of the Putong era, Vinaya Master Shi Chao passed away at Tianzhu Temple at the age of seventy-one. The Emperor ordered condolences and instructed the relevant departments to bury him in the cemetery of Kaishan Temple on Zhongshan Mountain. Shi Daochan was a native of Jiaozhi (交址, ancient name for part of Vietnam). He renounced the world early in life, possessing an upright and strict character. He cultivated himself, observed the precepts, and his virtue was as pure as ice and frost. The people of his village, both lay and monastic, respected him for his self-restraint and valued his steadfast conduct. The mountain temples in Xianzhou (仙洲, a place name) used to be plagued by tigers. When Daochan went to live there, this disaster disappeared. Hearing that King Jingling of Qi (齊竟陵王, a royal title) vigorously promoted Chan (禪, Zen) and Vinaya (律, monastic discipline) and widely opened lecture halls, he traveled thousands of miles to Jinling (金陵, present-day Nanjing). Gathered there were outstanding talents from all over the world. Daochan's reputation became even more prominent. He often stayed awake all night, thinking about how to participate in these grand gatherings and learn the true Dharma. Therefore, in the early years of the Yongming era (永明, an era name), he traveled to the capital and lived in the Xiashi Temple (下寺, lower temple) of Yunju Mountain (鐘山云居, a mountain and temple name), extensively studying various scriptures, especially known for his proficiency in the 'Ten Recitation Vinaya' (十誦律, a Vinaya text). He devoted himself to promoting Buddhism, and monks and nuns all believed in him. He used a stern attitude to correct the world and a peaceful attitude to induce enlightenment. His demeanor was admirable. More than a thousand people in the capital sought precepts from him, and nearly a hundred disciples regularly listened to his lectures. He enjoyed tranquility and contemplation, often staying in secluded valleys. He often walked at night before slowly retracing his steps. He ate vegetarian food, wore worn-out clothes, and never pursued luxurious attire. If he had surplus wealth, he would use it to help the poor and sick. He was content with what he had, and what could surpass this state?
改其樂也。以大通元年卒于山寺。春秋七十矣。
釋慧光。姓楊氏。定州盧人也。年十三隨父入洛。四月八日往佛陀禪師所從受三歸。陀異其眼光外射如焰。深惟必有奇操也。苦邀留之且令誦經。光執卷覽文曾若昔習。旁通博義窮諸幽理。兼以劇談譎詭態新奇。變動物情時談逸口。至夏末度而出家。所習經誥便為人說。辭既清靡理亦高華。時人號之聖沙彌也。因獲利養受而還施。師為掌之尋用復盡。佛陀曰。此誠大士之行也。便縱而不禁。咨請教誡敬而異之。然其雅量弘方不拘小節。贊毀得失聲色不渝。眾益器之。而美其遠度。陀曰。此沙彌非常人也。若受大戒宜先聽律。律是慧基。非智不奉。若初依經論必輕戒網。邪見滅法障道之元。由是因循多授律檢。先是四分未廣宣通。有道覆律師。創開此部。制疏六卷。但是科文。至於提舉宏宗。無聞於世。故光之所學惟據口傳。及年登冠肇。學行略周。嘗聞言不通華髮戒便阻。乃往本鄉進受具足。博聽律部隨文奉行。四夏將登講僧祇律。初以唱高和寡。詞理精玄漸染津流。未遂聽徒云合。光知學功之所致也。義須廣周群部。乃從辯公參學經論。聽說之美聲飏趙都。后入洛京搜揚新異。南北音字通貫幽微。悉為心計之勞。事須文記。乃方事紙筆綴述所聞。兼以意量。參
【現代漢語翻譯】 現代漢語譯本：他改變了以往的快樂。在大通元年于山寺去世，享年七十歲。
釋慧光，俗姓楊，是定州盧縣人。十三歲時跟隨父親來到洛陽。四月八日，前往佛陀禪師處接受三歸依。佛陀禪師驚異於他眼中光芒外射，如同火焰一般，深信他必定有非凡的操守。極力邀請他留下，並讓他誦經。慧光拿起經卷，瀏覽文句，就像曾經學習過一樣。他廣泛通曉各種義理，窮盡幽深的道理。加上他談吐幽默風趣，姿態新奇，能打動人心，時常談吐不凡。到夏末，佛陀禪師為他剃度出家。慧光所學習的經文，便為人講解。他的言辭既清新又華麗，義理也高深。當時的人們稱他為『聖沙彌』。他將獲得的供養接受后又施捨出去，禪師替他掌管，不久又用完了。佛陀禪師說：『這真是大菩薩的行為啊！』便放縱他而不加以禁止。慧光請教禪師教誨，禪師敬重他並對他另眼相看。然而他氣度高雅，胸懷寬廣，不拘泥於小節。對於讚揚、詆譭、得失，他的神色都不改變。大家都認為他是個可造之材，並讚美他有遠大的前程。佛陀禪師說：『這個沙彌不是普通人啊！如果受比丘戒，應該先聽律，律是智慧的基礎，沒有智慧就不能奉行。如果一開始就依據經論，必定會輕視戒律，邪見會滅法，成為修道的障礙。』因此，慧光因循拖延，多次聽受戒律的檢驗。起初，《四分律》還沒有廣泛宣揚流通，有道覆律師，開始弘揚這部律，撰寫了六卷疏，但只是科文，至於提綱挈領地闡揚宗義，世上還沒有人聽說過。所以慧光所學習的，只是根據口頭傳授。等到他成年，學業和品行大致完備，曾經聽說言語不通達，頭髮變白了，受戒就會受阻。於是前往家鄉，進受具足戒。廣泛聽聞律部，隨文奉行。四夏將要結束時，他開始講解《僧祇律》。起初，因為唱高和寡，詞理精深玄妙，逐漸地，他的講解開始深入人心。不久，聽眾雲集。慧光知道這是學習的功效。他認為義理必須廣泛周遍各個部類，於是跟隨辯公參學經論。他講說的美名傳揚到趙都。後來進入洛陽，蒐集和發揚新的見解。南北方的音韻文字，他都通貫幽微之處，這都是他用心思考的結果。他認為事情需要用文字記錄下來，於是開始用紙筆記錄所聽到的，並加上自己的思考，參考各種資料。
【English Translation】 English version: He changed his previous pleasures. He died in the mountain temple in the first year of Datong (527 AD), at the age of seventy.
釋慧光 (Shì Huìguāng, a monk's name), whose secular surname was 楊 (Yáng), was a native of 盧 (Lú) County, 定州 (Dìngzhōu). At the age of thirteen, he followed his father to 洛陽 (Luoyang). On the eighth day of the fourth month, he went to see Chan Master 佛陀 (Fótuó, meaning Buddha) to receive the Three Refuges. Master 佛陀 (Fótuó) was amazed by the light radiating from his eyes like flames, and deeply believed that he must have extraordinary conduct. He earnestly invited him to stay and asked him to recite scriptures. When 慧光 (Huìguāng) picked up the scriptures and read the text, it was as if he had learned it before. He was widely versed in various meanings, and exhausted the profound principles. In addition, his conversation was humorous and witty, his demeanor was novel and strange, he could move people's emotions, and he often spoke extraordinarily. By the end of summer, Master 佛陀 (Fótuó) ordained him as a monk. The scriptures that 慧光 (Huìguāng) learned were then explained to others. His words were both fresh and beautiful, and the principles were also profound. At that time, people called him 'Holy Śrāmaṇera'. He accepted the offerings he received and then gave them away. The master managed them for him, but soon they were used up again. 佛陀 (Fótuó) said, 'This is truly the conduct of a great Bodhisattva!' So he let him do as he pleased without forbidding him. 慧光 (Huìguāng) asked the master for teachings, and the master respected him and regarded him differently. However, his demeanor was elegant and generous, and he was not bound by trivial matters. His expression did not change in the face of praise, slander, gain, or loss. Everyone considered him to be a promising talent and praised his great future. 佛陀 (Fótuó) said, 'This Śrāmaṇera is no ordinary person! If he is to receive the Bhikṣu precepts, he should first listen to the Vinaya, as the Vinaya is the foundation of wisdom, and without wisdom, one cannot uphold it. If one relies on the Sutras and Śāstras from the beginning, one will inevitably despise the precepts, and wrong views will destroy the Dharma and become obstacles to the path.' Therefore, 慧光 (Huìguāng) procrastinated and repeatedly listened to the examination of the precepts. Initially, the 《四分律》(Sìfēn Lǜ, Dharmaguptaka Vinaya) had not been widely propagated and circulated. There was Vinaya Master 道覆 (Dàofù), who began to promote this Vinaya, writing six volumes of commentaries, but they were only outlines. As for expounding the essence of the doctrine, no one in the world had heard of it. Therefore, what 慧光 (Huìguāng) learned was only based on oral transmission. When he reached adulthood, his learning and conduct were largely complete. He had heard that if one's speech is not fluent and one's hair turns white, one's ordination would be hindered. So he went to his hometown to receive the full ordination. He widely listened to the Vinaya and followed the text. As the fourth summer was about to end, he began to explain the 《僧祇律》(Sēngqílǜ, Mahāsāṃghika Vinaya). Initially, because he was singing a high tune and few were harmonizing, and the words and principles were profound and mysterious, gradually, his explanations began to penetrate people's hearts. Soon, listeners gathered like clouds. 慧光 (Huìguāng) knew that this was the result of his learning. He believed that the meaning must be widely and thoroughly understood in all categories, so he followed 辯公 (Biàngōng) to study the Sutras and Śāstras. His reputation for eloquent speaking spread to the capital of 趙 (Zhào). Later, he entered 洛陽 (Luoyang), collecting and promoting new insights. He thoroughly understood the subtle aspects of the sounds and characters of the North and South, which was the result of his careful consideration. He believed that things needed to be recorded in writing, so he began to use paper and pen to record what he heard, and added his own thoughts, referring to various materials.
互銷釋。陀以他日密睹文言。乃呼而告曰。吾之度子。望傳果向於心耳。何乃區區方事世語乎。今觀神器已成。可為高明法師矣。道務非子分也。如何自累。因而流涕。會佛陀任少林寺主。勒那初譯十地。至后合翻。事在別傳。光時預沾其席。以素習方言通其兩諍。取捨由悟綱領存焉。自此地論流傳命章開釋。四分一部草創基茲。其華嚴涅槃維摩十地地持等。並疏其奧旨而弘演導。然文存風骨頗略章句故千載仰其清規。眾師奉為宗轄矣。司徒高傲曹僕射高隆之。及朝臣司馬令狐子儒等。齊代名賢重之如聖。嘗遇亢旱。眾以聞光。乃就嵩岳池邊燒香請雨。尋即流霔原隰。民皆利之。又爾朱氏舉兵北伐。徴稅僧尼用充軍實。先立嚴刑。敢諫者斬。時光任僧官。顧五眾屯塞。以命直往語世隆曰。若當行此稅。國事不存。言既克明事亦遂免。其感致幽顯為若此也。初在京洛任國僧都。后召入鄴綏緝有功。轉為國統。將終前日。乘車向曹。行出寺門。屋脊自裂即坐判事。塊落筆前尋視無從。知及終相。因斯乖悆。四旬有餘。奄化于鄴城大覺寺。春秋七十矣。光常愿生佛境。而不定方隅。及氣將欲絕。大見天宮來下。遂乃投誠安養。溘從斯卒。自光立志貞靜堅存戒業。動止安詳衣裳附帖。晝夜存道。財無盈尺之貯。滌除便穢。誓以
報盡為期。偏重行宗四儀無妄。其法潔己獨立。七眾深崇其操。自正道東指。弘匠於世。則以道安為言初。緇素革風廣位聲教。則慧光抑其次矣。凡所撰勝鬘遺教溫室仁王般若等。皆有註釋。又再造四分律疏百二十紙。後代引之為義節。並羯磨戒本咸加刪定。被於法侶今咸誦之。又著玄宗論大乘義律義章仁王七誡及僧制十八條。並文旨清肅見重時世。學士道云。早依師稟。奉光遺令專弘律部。造疏九卷為眾所先。成匠極多流衍彌遠。加以威容嚴肅動止有儀。談吐慈和言行相檢。又光門人道暉者。連衡云席。情智傲岸不守方隅。略云所制以為七卷。間以意會。揵度推焉。故諺云。云公頭。暉公尾。洪理中間著。所以是也。並存亡有緒嘉績莫尋。可為悲哉。時光諸學士翹穎如林。眾所推仰者十人。揀選行解入室惟九。有儒生憑袞。光乃將入數中。袞本冀人。通解經史。被貢入臺用擬觀國。私自惟曰。玄素兩教頗曾懷抱。至於釋宗生未信重。試往候光欲論名理。正值上講因而就聽。矚其威容聆其清辯。文句所指遣滯為先。即坐盡虔傷聞其晚。頓足稽顙畢命歸依。然攻擊病源。深明要害。我為有本。偏所長驅。每有名勝道俗。來資法藥。袞隨病立治。信者銜泣。故其言曰。諸行者不得信此。無明昏心覓長覓短。聽經學問嚴飾我
心。須識詐賊覓他道惡。不求其長則吾我漸歇。特須分疏勿迷自他。我過常起熾然法界。他道少過便即瞋也。常須看心自臣多過。若思量者雖在世間。無有滋味終無歡心。以未喪我何由有樂。此心將我上至非想。還下地獄。常誘誑我。如怨家。如愛奴。豈可學問長養賊心。巧作細作。使覓名利造疽妒也。故經云。當爲心師不師於心。八歲能誦百歲不行。不救急也。時有私寫其言者。世號捧心論焉。亦有懷本于胸逢境終忘者。無勤勵故耳。袞在光門低頭斂氣。常供廚隸日營飯粥。奉僧既了。盪滌凝淀溫煮自資。微有香美便留後供。夜宿灶前取蒿一束。半以藉背半以坐之。明相才動粥便以熟。無問陰晴此事常爾。午後擔食送彼獄囚。往還所經識者開路。或至綢人廣眾。率先供給。若水若火若掃若帚。隨其要務莫不預焉。口隨說法初不告倦。遂卒光門。
釋曇隱。姓史。河內人。少厭塵俗早游佛寺。崇奉戒約誦習群經。凡三十萬言。日夜通準以為常業。及年滿受具。歸宗道覆而聽律部。精勵彌久穿鑿逾深。后從光公更採精要。陶染變通。遂為光部之大弟子也。乃超步京鄴北悟燕趙。定州刺史侯景。敬若神仙。為之造寺延住供給。末還漳濱闡揚斯教。僕射高隆之。加禮榮異行臺。侯景又于鄴東為造大衍寺。重引處之。弘
播戒宗五眾師仰。隨問判決文義雅正。時有持律沙門道樂者。行解相兼物望同美。氣調宏逸或擬連衡。故鄴中語曰。律宗明略唯有隱樂。其為世重如此。而隱性樂獨遊不畜弟子。財無尺貯袒背終身。衣缽恒隨誠均鳥翼。顧旋身轉取譬象回。通律持律。時惟一人而已。年六十有三。終於鄴城大覺寺。著鈔四卷。門人成器者十餘。皆宗其軌轍。時有律師洪理者。精氣獨架詞采嚴正。預在論擊罕不喪輪。著鈔兩卷時共同秘。后為沙門智首開散詞義。更張綱目合成四卷。所在咸誦云。
釋曇瑗。未詳氏族。金陵人也。才術縱橫子史周綜。自幼及長以聽涉馳名。數論時宗普經陶述。而威嚴群小不妄登臨。矜持有功頗以文華自處。時或規諫之者。瑗因擺撥前習。專征鄙倍。弦韋所誥驗于耳目。由是名重京邑。同例欽焉。以戒律處世。住持為要。乃從諸講席專師十誦。功績既著學觀斯張。自爾恒當元宰。鎮講相續。有陳之世無與為鄰。使夫五眾揖其風猷七貴從其津濟。瑗其有之矣。常徒講眾二百餘人。宣帝下詔國內。初受戒者夏未滿五皆參律肆。可於都邑大寺廣置德場。仍敕瑗總知監檢明示科舉。有司準給衣食。勿使經營形累致虧功績。瑗既蒙恩詔通誨國僧。四遠被徴萬里相屬。時即搜擢明解詞義者二十餘人。一時敷訓。眾齊
【現代漢語翻譯】 現代漢語譯本： 播講戒律宗的五眾之師都仰慕他。他隨問隨答，判決精當，文辭雅正。當時有位持律沙門名叫道樂，修行和見解兼備，聲望美好。他的氣度宏大豪放，或者可以比擬蘇秦、張儀。所以鄴城有句話說：『律宗明略，唯有隱樂。』他被世人所看重就是這樣。而隱性樂獨自遊方，不蓄養弟子，沒有一點積蓄，終身袒露背部。他的衣缽總是隨身攜帶，如同鳥的翅膀一樣。回顧轉身，就像大象回身一樣。通曉戒律、堅持戒律，當時只有他一個人而已。年六十三歲，在鄴城大覺寺去世。著有鈔四卷。門人中有成就的有十餘人，都遵循他的規範。當時有位律師名叫洪理，精神氣度獨特，文辭嚴謹端正，預先參與論辯，很少有不使對方失敗的。著有鈔兩卷，當時共同保密。後來沙門智首展開他的詞義，重新整理綱目，合成四卷，各地都在誦讀。
釋曇瑗，不清楚他的氏族，是金陵人。他的才華和學術縱橫馳騁，對子書史籍全面通曉。從小到大，以博聞強記而聞名。對數論和當時流行的各種經書都深入研究。但他威嚴，不讓那些平庸之輩輕易接近。他自恃有功，頗以文采自居。當時有人勸諫他，曇瑗於是改變以前的習慣，專門研究鄙陋和加倍努力。聖人的教誨，在耳目中得到驗證。因此名聲在京城更加顯赫，人們都敬佩他。他認為用戒律來治理世事，住持佛法是關鍵。於是他跟隨各位講師，專門學習《十誦律》。他的功績已經顯著，學問和見識也因此弘揚。從此他經常擔任元宰，鎮守講席，講經說法相續不斷。在陳朝，沒有人能與他相比。使得五眾都敬佩他的風範，七貴都跟隨他求得解脫。曇瑗大概就是這樣的人吧。他經常帶領的聽講者有二百餘人。宣帝下詔國內，凡是初受戒者，夏臘未滿五年的，都可以參加律學講習。可以在都邑大寺廣泛設定弘揚佛法的場所，並敕令曇瑗總管監督，明確指示考試科目。有關部門按照規定供給衣食，不要讓他們為生活所累，以致影響功績。曇瑗既然蒙受皇恩，通告教誨全國僧人，四面八方的人都被徵召而來，萬里相連。當時就選拔了二十餘位明瞭經義的人，一時共同講授，眾人齊聚。
【English Translation】 English version: The five groups of teachers of the Vinaya school all admired him. He answered questions readily, made accurate judgments, and his writing was elegant and correct. At that time, there was a Vinaya master named Daole (道樂), whose practice and understanding were both excellent, and his reputation was equally good. His demeanor was grand and unrestrained, perhaps comparable to Lian Heng (連衡, referring to strategists Su Qin and Zhang Yi). Therefore, there was a saying in Ye City: 'In the Vinaya school, only Yin Le (隱樂, another name for Daole) has clear strategies.' This is how much he was valued by the world. However, Yin Xing Le (隱性樂, another name for Daole) traveled alone, did not raise disciples, had no savings, and exposed his back all his life. His robes and bowl were always with him, like the wings of a bird. Looking back and turning around was like an elephant turning around. He was the only one at that time who understood and upheld the Vinaya. He died at the age of sixty-three in Dajue Temple (大覺寺) in Ye City. He wrote four volumes of commentaries. More than ten of his disciples achieved success, all following his example. At that time, there was a lawyer named Hongli (洪理), whose spirit was unique and whose writing was strict and upright. He participated in debates in advance and rarely failed to defeat his opponents. He wrote two volumes of commentaries, which were kept secret at that time. Later, the monk Zhishou (智首) expanded his meaning, reorganized the outline, and combined them into four volumes, which were recited everywhere.
Shi Tan Yuan (釋曇瑗), his clan is unknown, was a native of Jinling (金陵). His talent and scholarship were unrestrained, and he had a comprehensive understanding of the classics and histories. From childhood to adulthood, he was famous for his extensive knowledge and strong memory. He studied deeply the Shulun (數論, a mathematical treatise) and various popular scriptures of the time. However, he was dignified and did not allow those mediocre people to approach him easily. He prided himself on his achievements and considered himself to be cultured. At that time, someone advised him, so Tan Yuan changed his previous habits and specialized in studying the vulgar and doubled his efforts. The teachings of the sages were verified in his ears and eyes. Therefore, his reputation became more prominent in the capital, and people admired him. He believed that using the Vinaya to govern the world and upholding the Dharma was the key. Therefore, he followed the lecturers and specialized in studying the Ten Recitations Vinaya (十誦律). His achievements were remarkable, and his learning and knowledge were thus promoted. From then on, he often served as the chief minister, guarding the lecture seat, and lecturing on the scriptures continuously. In the Chen Dynasty, no one could compare with him. He made the five groups of people admire his demeanor, and the seven nobles followed him to seek liberation. Tan Yuan was probably such a person. He often led more than two hundred listeners. Emperor Xuan (宣帝) issued an edict to the country, stating that all those who had just received the precepts and had not completed five years of summer retreat could participate in the study of the Vinaya. Places for promoting the Dharma could be widely set up in the large temples of the capital, and Tan Yuan was ordered to supervise and clearly indicate the examination subjects. The relevant departments provided food and clothing according to regulations, so that they would not be burdened by life and affect their achievements. Since Tan Yuan was favored by the emperor and informed and taught the monks of the country, people from all directions were recruited and connected for thousands of miles. At that time, more than twenty people who understood the meaning of the scriptures were selected, and they lectured together at the same time, and the people gathered together.
三百於斯時也京邑屯鬧行誦相諠。國供豐華學人無弊。不逾數載道器大增。其有學成將還本邑。瑗皆聚徒對問理事。無疑者方乃遣之。由是律學更新上聞天聽。帝又下敕榮慰。以瑗為國之僧正。令住光宅。苦辭以任。敕特許之。而棲托不競。閉門自撿。非夫眾集不妄經行。慶弔齋會了無通預。山泉林竹見便忘反。每上鐘阜諸寺偱造道賢。觸興賦詩覽物懷古。洪偃法師傲岸泉石偏見朋從。把臂郊坰同遊故苑。瑗題樹為詩曰。丹陵粉葉少。白水黍苗多。浸淫下客淚。哀怨動人歌。春蹊度旅葛。秋浦沒長莎。麋鹿自騰倚。車騎絕經過。蕭條肆野望。惆悵將如何。偃續題曰。龍田留故苑。汾水結餘波。悵望傷遊目。辛酸思緒多。涼煙慘高樹。濃露變輕蘿。澤葵猶帶井。池竹下侵荷。秋風徒自急。無復白雲歌。瑗以太建年中卒于住寺。春秋八十有二。初微疾將現。便告眾曰。生死對法凡聖俱纏。自非極位有心誰免。今將就後世力不相由。愿生來講誨分有冥功。彼我齊修用為來習。不爾與世沉浮未成通濟。幸諸梵行同思此言。終事任量可依成教。言訖端坐如定欻然已逝。道俗悲泣。嘆其神志明正不偶緣業。有敕依法焚之。為立白塔。建碑于寺。著十誦疏十卷戒本羯磨疏各兩卷僧家書儀四卷別集八卷。見行於世。
釋智文。姓
【現代漢語翻譯】 現代漢語譯本 當時京城一帶僧人眾多，誦經之聲喧鬧不休。國家供給充足，學人沒有生活上的困擾。沒過幾年，佛法人才大大增加。其中有學成將要返回家鄉的，法瑗（Fa Yuan）都會召集僧眾，與他們對問佛理，沒有疑問后才讓他們離開。因此，律學得以復興，此事傳到皇帝耳中。皇帝下詔褒獎慰問，任命法瑗（Fa Yuan）為全國的僧正，讓他住在光宅寺。法瑗（Fa Yuan）堅決推辭，但皇帝特許了他。但他並不熱衷於寺廟事務，而是閉門自省。除非是重要的集會，否則不會隨意走動。對於慶弔齋會等事，一概不參與。他喜歡山泉林木，流連忘返。經常去鐘阜一帶的寺廟，拜訪有道之士。觸景生情，賦詩懷古。洪偃（Hong Yan）法師性格高傲，隱居山林，偏愛結交朋友。他們常常手挽著手，在郊外和廢棄的園林中一同遊玩。法瑗（Fa Yuan）在樹上題詩說：『丹陵的落葉稀少，白水一帶的黍苗繁多。淚水浸濕了下客的衣襟，哀怨的歌聲令人感動。春天的小路被葛藤覆蓋，秋天的水邊被莎草淹沒。麋鹿自由自在地跳躍，車馬絕跡，不再經過。蕭條地眺望四野，惆悵的心情難以言表。』洪偃（Hong Yan）接著題詩說：『龍田留下了昔日的園林，汾水匯聚著剩餘的波濤。悵望傷感，遊目騁懷，辛酸的思緒涌上心頭。涼煙籠罩著高大的樹木，濃露沾濕了輕柔的蘿草。澤葵依舊依傍著水井，池邊的竹子侵入了荷葉。秋風徒勞地吹拂，再也聽不到白雲之歌。』法瑗（Fa Yuan）在太建年間圓寂于所住的寺廟，享年八十二歲。起初，他略感不適，便告訴眾人說：『生死、對法、凡夫、聖人，都被束縛其中。除非達到極高的境界，有心之人誰能免除？我將前往後世，力量無法互相幫助。希望來生能夠繼續講經說法，共同修習冥冥中的功德。彼此共同精進，用作來世修行的資糧。否則，與世俗一同沉浮，無法成就通達濟世的功德。希望各位同修能夠認真思考我的話。喪事的處理，可以按照佛教的儀軌進行。』說完，他端坐如入定一般，忽然就去世了。僧人和俗人都悲痛哭泣，感嘆他神志清明正直，卻也難逃業力。皇帝下令按照佛教儀軌火化，併爲他建造白塔，在寺廟裡立碑。他著有《十誦疏》十卷，《戒本羯磨疏》各兩卷，《僧家書儀》四卷，《別集》八卷，流傳於世。 釋智文（Shi Zhiwen），姓
【English Translation】 English version At that time, there were many monks in the capital, and the sound of chanting scriptures was noisy and incessant. The state provided ample support, and the scholars had no worries about their livelihood. In just a few years, the number of Buddhist talents greatly increased. Among those who had completed their studies and were about to return to their hometowns, Fa Yuan (法瑗) (Dharma Jewel) would gather the monks and question them about Buddhist principles. Only after they had no doubts would he allow them to leave. As a result, the study of Vinaya (律學) was revived, and this matter reached the emperor's ears. The emperor issued an edict to commend and comfort him, appointing Fa Yuan (法瑗) (Dharma Jewel) as the national Sangha Chief (僧正), and asked him to reside in Guangzhai Temple (光宅寺). Fa Yuan (法瑗) (Dharma Jewel) firmly declined, but the emperor specially permitted it. However, he was not enthusiastic about temple affairs, but instead closed his door for self-reflection. Unless it was an important gathering, he would not move around casually. He did not participate in celebrations, condolences, or vegetarian feasts. He loved the mountain springs, forests, and bamboos, and lingered there, forgetting to return. He often went to the temples in the Zhongfu area (鐘阜) to visit virtuous people. He was moved by the scenery and wrote poems about the past. Dharma Master Hong Yan (洪偃) was arrogant and reclusive, preferring to make friends. They often walked hand in hand, strolling in the suburbs and abandoned gardens. Fa Yuan (法瑗) (Dharma Jewel) wrote a poem on a tree, saying: 'The fallen leaves of Danling (丹陵) are few, and the millet seedlings in Baishui (白水) are many. Tears wet the clothes of the lower guests, and the mournful songs are touching. The spring path is covered with kudzu vines, and the autumn shore is submerged by sedge. The deer leap freely, and carriages no longer pass by. Desolately gazing at the wilderness, how can I express my melancholy?' Hong Yan (洪偃) continued the poem, saying: 'Longtian (龍田) retains the old garden, and the Fen River (汾水) gathers the remaining waves. Gazing sadly, my eyes wander, and bitter thoughts surge in my heart. Cool smoke shrouds the tall trees, and thick dew wets the soft vines. The water celery still clings to the well, and the bamboo by the pond encroaches on the lotus leaves. The autumn wind blows in vain, and the song of white clouds is no longer heard.' Fa Yuan (法瑗) (Dharma Jewel) passed away in the temple where he resided during the Taijian era (太建), at the age of eighty-two. Initially, he felt slightly unwell and told the assembly: 'Birth and death, opposites, ordinary beings, and sages are all bound by them. Unless one reaches the highest realm, who can escape it? I am going to the next life, and strength cannot help each other. I hope that in the next life, I can continue to preach the Dharma and cultivate merit in the dark together. Let us work together and use it as a resource for future practice. Otherwise, we will sink with the world and fail to achieve the merit of universal salvation. I hope that all fellow practitioners can seriously consider my words. The funeral arrangements can be carried out according to Buddhist rituals.' After speaking, he sat upright as if in meditation and suddenly passed away. Monks and laypeople wept in sorrow, lamenting that his mind was clear and upright, but he could not escape the karma. The emperor ordered that he be cremated according to Buddhist rituals, and a white pagoda was built for him, and a stele was erected in the temple. He wrote ten volumes of 'Shisong Shu (十誦疏)', two volumes each of 'Jieben羯磨疏', four volumes of 'Sengjia Shuyi (僧家書儀)', and eight volumes of 'Biej集', which are circulated in the world. Shi Zhiwen (釋智文), surname
陶。丹陽人。母齊中書完韜女也。懷文之始夢睹梵僧。把松枝而授曰。爾後誕男與為麈尾。及文生也卓異恒倫。志學之年依寶田智成。以為師傅。既受具后專講玄津。以戒足分為五乘。律檢開成七眾。豈止通衢生死。亦乃組轡道場。義須先精方符佛意。值奉誠僧辯。威德冠眾解行高物。傳業之盛獨步江表。推其領袖則大明彖公。文初依辯學。后歸彖下。十誦諸部罔弗通練。以梁大同七年。靈味凡官諸寺啟敕。請文于光業寺。首開律藏。陳郡殷均為之檀越。故使相趨常聽二百許人。屬梁末禍難。乃避地于閩下。復光嶺表。時僧宗法準。知名後進。皆執卷請益。又與真諦同止晉安。故得講譯都會交映法門。邊俗信心於斯風革。酒家毀其柞器。漁者焚其罟網。僧尼什物於是備焉。有陳馭㝢江海廓清。講授門徒彌繁梁季。宣帝命旅克有準淝。一戰不功千金日喪。轉輸運力遂倩眾僧。文深護正法不懼嚴誅。乃格詞曰。聖上誠異宇文廢滅三寶。君子為國必在禮義。豈宜以勝福田為胥下之役。非止延敵輕漢。亦恐致罪尤深。有敕許焉。事即停寢。爾後凡所詳奏莫非允愜。理眾擯罰咸符時要。尚書令濟陽江總。𡺍道造房無爽旬月。是知學而有祿德必有鄰。法位宜升眾望悅矣。大隋革運別降綸言。既屏僧司憲章律府。大軍之後荊棘攸生。
【現代漢語翻譯】 現代漢語譯本： 釋陶，丹陽人。他的母親是中書舍人齊完韜的女兒。懷他的時候，夢見一位梵僧，拿著一根松枝授予她說：『你以後生的兒子可以用它做麈尾。』等到釋陶出生后，果然天資聰穎，超越常人。到了求學的年齡，他依止寶田寺的智成法師為師。受具足戒后，專心講習玄妙的佛法要義，以戒律的圓滿作為五乘的基礎，以戒律的檢查來規範七眾的行為。他不僅通達生死輪迴的道理，而且還能駕馭道場。因此，必須先精通佛法，才能符合佛的旨意。當時，奉誠寺的僧人僧辯，以其威德著稱，解行並重，在江表一帶弘揚佛法，盛況空前。推舉他的領袖是大明寺的彖公。釋陶最初跟隨僧辯學習，後來歸於彖公門下。對於《十誦律》等各部律典，沒有不精通熟練的。在梁朝大同七年，靈味寺等各寺的官員上奏朝廷，請求釋陶到光業寺，首次開講律藏。陳郡的殷均為他提供資助，所以前來聽講的人常常有二百多人。適逢梁朝末年發生戰亂，於是他避難到閩地，再次光大了嶺南的佛法。當時，僧人宗法準等知名後進，都拿著經卷向他請教。他又與真諦三藏一同住在晉安，因此講經譯經的盛會交相輝映，佛法廣為流傳。邊遠地區的百姓因此改變了信仰風俗，賣酒的人毀掉了釀酒的器具，打魚的人焚燒了捕魚的網。僧尼的什物也因此而完備。到了陳朝，國家安定，四海平靜，他講授的門徒更加繁多。梁朝末年，宣帝命令軍隊攻打北方的準淝，一次戰役沒有成功，每天耗費千金。轉運物資的勞力，於是請求眾僧來承擔。釋陶爲了維護正法，不懼怕嚴厲的懲罰，於是上書說：『聖上如果像宇文氏那樣廢滅三寶，那麼君子治理國家，一定要遵循禮義。怎麼能用清凈的福田作為胥吏的役使呢？這不僅是輕視敵人，而且恐怕會招致更深的罪責。』皇帝下令允許了他的請求，這件事就停止了。此後，凡是他詳細上奏的事情，沒有不被採納的。他管理僧眾，懲罰過失，都符合當時的需要。尚書令濟陽人江總，虔誠地為他建造房屋，不到一個月就完成了。由此可知，學習的人會有俸祿，有德行的人一定會有鄰居。他的法位應該提升，眾人的期望也感到高興。隋朝變革，另外頒佈詔令，既然撤銷了僧司和律府，大軍過後，到處都是荊棘。
【English Translation】 English version: Shi Tao, a native of Danyang. His mother was the daughter of Qi Wantao, a drafter in the imperial secretariat. When she was pregnant with him, she dreamed of a Buddhist monk who handed her a pine branch and said, 'The son you will bear can use this as a horsetail whisk.' When Shi Tao was born, he was indeed exceptionally intelligent and surpassed ordinary people. At the age of learning, he relied on Zhicheng of Baotian Temple as his teacher. After receiving the full precepts, he devoted himself to lecturing on the profound meanings of the Dharma, using the perfection of precepts as the foundation of the Five Vehicles, and using the examination of precepts to regulate the behavior of the Seven Assemblies. He not only understood the principles of the cycle of birth and death, but also could manage the Dharma assembly. Therefore, one must first be proficient in the Dharma in order to conform to the Buddha's will. At that time, the monk Seng Bian of Fengcheng Temple, known for his virtue and prestige, emphasized both understanding and practice, and his propagation of the Dharma in the Jiangbiao area was unprecedented. His leader was Tuan Gong of Daming Temple. Shi Tao initially followed Seng Bian to study, and later came under the tutelage of Tuan Gong. He was proficient in all parts of the Vinaya Pitaka, such as the Ten Recitation Vinaya. In the seventh year of the Datong era of the Liang Dynasty, officials from Lingwei Temple and other temples petitioned the court, requesting Shi Tao to give the first lecture on the Vinaya Pitaka at Guangye Temple. Yin Jun of Chen Commandery provided him with financial support, so there were often more than two hundred people who came to listen to his lectures. When the Liang Dynasty was in turmoil at the end of its reign, he took refuge in Min, and once again glorified the Dharma in Lingnan. At that time, well-known later scholars such as the monk Zong Fazhun all came to him with scriptures to ask for instruction. He also lived with the Tripitaka Master Paramārtha in Jin'an, so the grand gatherings of sutra lectures and translations complemented each other, and the Dharma was widely spread. The people in remote areas changed their beliefs and customs as a result. Wine sellers destroyed their brewing equipment, and fishermen burned their fishing nets. The belongings of monks and nuns were thus complete. When the Chen Dynasty came, the country was stable and the world was peaceful, and the disciples he taught became even more numerous. At the end of the Liang Dynasty, Emperor Xuan ordered the army to attack Zhun Fei in the north, but one battle was unsuccessful, and thousands of gold were spent every day. The labor of transporting supplies was then requested to be borne by the monks. Shi Tao, in order to protect the Dharma, was not afraid of severe punishment, so he wrote a memorial saying, 'If Your Majesty were to abolish the Three Jewels like the Yuwen clan, then a wise ruler must govern the country according to propriety and righteousness. How can the pure field of merit be used as the service of clerks? This is not only underestimating the enemy, but also may lead to deeper sins.' The emperor issued an edict granting his request, and the matter was stopped. Thereafter, all the matters he reported in detail were adopted. His management of the Sangha and his punishment of faults were all in accordance with the needs of the time. Jiang Zong of Jiyang, the Minister of the Left, piously built a house for him, which was completed in less than a month. From this we can see that those who study will have salaries, and those who have virtue will surely have neighbors. His Dharma position should be promoted, and the expectations of the people are also happy. The Sui Dynasty reformed and issued another edict, since the Sangha Office and the Vinaya Office have been abolished, after the army, there are thorns everywhere.
十濫六群滋彰江表。文又案法澄剪。尋得無聲深。可謂少壯免白髮之妖。稊莠絕青田之薉矣。前後州將。甫及下車。皆尊仰年德罕不修敬。柱國武山公郭衍。祇敬倍常。躬攜妻子到寺檀舍。盛設法齋請敷律題。抑揚剖析有克壯之姿。聽侶千餘罔不嗟服。以開皇十九年二月二十日。遷於住寺。春秋九十有一。即窆寺之南山東壟。與辯律師墓相望。自文之據道也器宇剛物風範肅人。戒品圓凈處斷明白。然剖折章句詞省義富。眾家修撰罕有能出其右者。又金陵軍火遺燼莫留。乃誓志葺治惟新舊趾。講十誦八十五遍。大小乘戒心羯磨等二十餘遍。金光遺教等各有差焉。著律義疏十二卷。羯磨疏四卷。菩薩戒疏兩卷。學門傳貴以為口實。僧尼從受戒者三千餘人。學士分講者。則寶定慧峙慧巘智升慧覺等。惟道志法成。雙美竹箭擁徒建業。文昔夢泛舟海釣獲二大魚。心甚異之。及於東安寺講。麈尾才振兩峰俱落。深怪其事。以詢建初瓊上。乃曰。斯告之先見。必有二龍傳公講者。其言果矣。志名解最優。大尉晉王。家僧禮待。以仁壽之歲。志為樹碑內。慧日道場釋法論為文。
釋法愿。姓任。西河人也。性警達頗自高上。而拔致窮玄不偶儕侶。東觀道化遂達鄴都。形廁白衣言揚緇服。齊昭玄大統法上。嘉其神慧與語終朝。深
【現代漢語翻譯】 現代漢語譯本： 釋天文在江表地區（指長江下游地區）聲名遠揚，他的十濫和六群理論得到了廣泛傳播。他在法律條文的研究和整理方面也頗有成就。他致力於探尋深奧的佛法，可謂在年輕力壯時就避免了老年白髮的困擾，將佛法中的雜草清除乾淨。前後的州將，剛到任時，都非常尊敬他的年齡和德行，很少不向他表示敬意的。柱國武山公郭衍，對他的尊敬更是加倍，親自帶著妻子兒女到寺廟佈施，盛大地舉辦齋會，請他講解律宗的要義。他講解時抑揚頓挫，剖析精闢，展現出卓越的才能，聽眾上千人無不讚嘆佩服。在開皇十九年二月二十日，釋天文在所住的寺廟圓寂，享年九十一歲。人們將他安葬在寺廟南面的山東山壟，與辯律師的墓遙遙相望。自從釋天文致力于弘揚佛法以來，他的氣度剛正，風範肅穆，戒律精嚴，處事果斷明瞭。他講解經文時，言簡意賅，義理豐富，當時的佛學研究者很少有人能超過他。金陵（今南京）曾發生火災，寺廟被焚燬，他發誓要修復寺廟，恢復舊貌。他講解《十誦律》八十五遍，《大小乘戒心羯磨》等二十餘遍，《金光明經》等各有不同次數。他撰寫了《律義疏》十二卷，《羯磨疏》四卷，《菩薩戒疏》兩卷。他的學說被學門視為珍寶，爭相傳誦。從他受戒的僧尼有三千多人。分頭講解他的學說的有寶定、慧峙、慧巘、智升、慧覺等。只有道志和法成，像竹箭一樣優秀，帶領著弟子在建業（今南京）弘揚佛法。釋天文曾經夢見自己泛舟海上，釣到兩條大魚，心中感到非常奇怪。等到他在東安寺講經時，當他拿起麈尾（一種拂塵）時，講臺上的兩座山峰突然倒塌，他對此事感到非常奇怪，就去詢問建初寺的瓊上法師。瓊上法師說，這是預示，一定有兩條龍在傳揚您的講經。後來果然應驗了。道志以精通佛理而聞名，大尉晉王將他視為家僧，非常禮遇。在仁壽年間，晉王為道志樹碑，請慧日道場的釋法論撰寫碑文。
釋法愿，姓任，是西河人。他天資聰穎，頗為自負，致力於探究深奧的佛法，不與一般人交往。他聽說東觀有高僧弘揚佛法，就前往鄴都（今河北臨漳），雖然穿著俗家的衣服，但言談卻像出家人。齊昭玄大統法上，非常欣賞他的才華，與他交談了一整天，對他讚賞不已。
【English Translation】 English version: Shih (釋) Tianwen (天文) became widely known in the Jiangbiao (江表) region (referring to the lower reaches of the Yangtze River), and his theories of 'Ten Abuses' and 'Six Groups' were widely disseminated. He also achieved considerable success in the research and organization of legal texts. He devoted himself to exploring profound Buddhist teachings, and it can be said that he avoided the troubles of old age while still young and strong, clearing away the weeds in Buddhist teachings. The successive governors of the state, upon taking office, all respected his age and virtue, and few did not show him respect. Guo Yan (郭衍), the Pillar of the State and Duke of Wushan (武山公), doubled his respect for him, personally taking his wife and children to the temple to make offerings, grandly holding a vegetarian feast, and inviting him to explain the essence of the Vinaya School. His explanations were eloquent and insightful, demonstrating outstanding talent, and the thousands of listeners all admired and praised him. On the twentieth day of the second month of the nineteenth year of the Kaihuang (開皇) era, Shih Tianwen passed away at the temple where he lived, at the age of ninety-one. People buried him on the Shandong (山東) mountain ridge south of the temple, facing the tomb of Vinaya Master Bian (辯). Since Shih Tianwen devoted himself to promoting Buddhism, his demeanor was upright, his style was solemn, his precepts were strict, and his handling of affairs was decisive and clear. When he explained the scriptures, his words were concise and his meaning was rich, and few Buddhist scholars at the time could surpass him. Jinling (金陵) (present-day Nanjing) once suffered a fire, and the temple was burned down. He vowed to repair the temple and restore its former appearance. He lectured on the 'Ten Recitations Vinaya' eighty-five times, the 'Great and Small Vehicle Precepts Karma' more than twenty times, and the 'Golden Light Sutra' various times. He wrote twelve volumes of 'Commentary on the Meaning of the Vinaya', four volumes of 'Karma Commentary', and two volumes of 'Commentary on the Bodhisattva Precepts'. His teachings were regarded as treasures by the academic community, and they were eagerly circulated. More than three thousand monks and nuns received precepts from him. Those who lectured on his teachings separately included Baoding (寶定), Huizhi (慧峙), Huiyan (慧巘), Zhisheng (智升), and Huijue (慧覺). Only Daozhi (道志) and Facheng (法成), as excellent as bamboo arrows, led their disciples to promote Buddhism in Jianye (建業) (present-day Nanjing). Shih Tianwen once dreamed that he was sailing on the sea and caught two big fish, and he felt very strange in his heart. When he lectured at Dong'an Temple (東安寺), when he picked up the dust whisk (麈尾), the two peaks on the lecture platform suddenly collapsed. He felt very strange about this, so he went to ask Dharma Master Qiongshang (瓊上) of Jianchu Temple (建初寺). Dharma Master Qiongshang said that this was a prediction that two dragons must be spreading your lectures. Later, it was indeed fulfilled. Daozhi was famous for his mastery of Buddhist principles, and Grand Commandant Prince Jin (晉王) treated him as a family monk and treated him with great courtesy. During the Renshou (仁壽) era, Prince Jin erected a stele for Daozhi and invited Shih Falun (釋法論) of the Huiri Dojo (慧日道場) to write the inscription.
Shih Fayuan (釋法願), whose surname was Ren (任), was from Xihe (西河). He was intelligent and quite self-confident, devoted to exploring profound Buddhist teachings, and did not associate with ordinary people. He heard that there were eminent monks in Dongguan (東觀) promoting Buddhism, so he went to Yedu (鄴都) (present-day Linzhang, Hebei). Although he wore secular clothes, his speech was like that of a monk. Fa Shang (法上), the Grand Director of the Zhaoxuan (昭玄) of Qi (齊), greatly appreciated his talent, talked with him all day, and praised him greatly.
通志梗。因攝而剃落。日賜幽奧。橫勵時倫。乃恣其游博。愿勇思風馳周行講席。求法無怠問道新奇。后乃仰蹤波離專經律部網羅佛治舟逕僧猷。自東夏所傳四部律本。並制義疏。妙會異同。當有齊之盛。律徒飆舉。法正一部各競前驅。云公創敘綱模。暉上刪其纖芥。法愿霜情啟旦孤映群篇。挫拉言初流威滅后。所以履歷談對眾皆杜詞。故得立破眾家。百有餘計。並莫敢當其鋒銳也。時以其彭亨罕敵。號之為律虎焉。至於斷處事途。多從文相商度結正。僉義攸歸乃下敕召為大莊嚴石窟二寺上座。皇隋受命。又敕任并州大興國寺主。頻登綱管善御大眾。化移前政實濟濟焉。以開皇七年六月二十二日。終於所住。春秋六十有四。葬于並城之西。建塔崇范。所制律疏。惟四分一本十卷是非鈔兩卷見存。余並零失。有弟子道行者。器局淹和親傳師授。善機悟明控引。談述疏旨不墜厥宗。每至講散身導學徒。繞于愿塔致敬而返。及春秋至節此例恒修。今年八十有餘。猶鋪疏旨摘示諸測隱。時又有沙門道龕。資學于愿。執教赴行學望最優。成進初心弘持獨秀。為時嘆美。而素尚競肅遵若文宗。才有違忤即不參隸。故說戒序引有言。唱白之者既無正制號為非法。雖初從眾侶。后必重張。乃出郭結界。更說新本。斯亦貞梗之嚴令也。太
【現代漢語翻譯】 通志梗（Tong Zhigeng）。因為被攝受而出家剃度。每天都沉浸在精深奧妙的佛法之中。他的才華橫溢，超越了當時的許多人。於是他放縱自己在各處遊歷和博覽群書。他像風一樣迅速地思考，周遊各地講學。他求法從不懈怠，提出的問題總是新穎獨特。後來，他仰慕波離（Poli）的足跡，專注于研究經律，廣泛蒐集佛法，像船隻一樣航行在僧侶的道路上。對於從東夏（指中國）傳來的四部律本，他都撰寫了義疏，巧妙地融會貫通各種不同的觀點。當齊朝興盛時，學習戒律的人像暴風一樣涌現。法正（Fazheng）這一派都爭先恐後。云公（Yun Gong）首先敘述了綱要和模式，暉上（Hui Shang）刪除了其中的細微之處。法愿（Fayuan）像嚴霜一樣清冷，獨自照亮了眾多的篇章。他的言辭一開始就具有威懾力，後來更是無人能及。因此，凡是和他辯論的人，都無法開口說話。所以他能夠駁倒各家的觀點，有一百多種方法，沒有人敢於和他爭鋒。當時人們認為他像彭亨（Penghēng）一樣罕有敵手，稱他為律虎。至於處理事務，他大多采納文相（Wen Xiang）的意見，商議後作出公正的決定。大家都贊同並歸服他，於是朝廷下令召他為大莊嚴寺（Dazhuangyan Temple）和石窟寺（Shiku Temple）的上座。隋朝接受天命后，又下令任命他為并州（Bingzhou）大興國寺（Daxingguo Temple）的住持。他多次擔任僧官，善於管理大眾，他的教化改變了以前的政治風氣，確實很有成效。在開皇七年六月二十二日，他于所住的寺廟圓寂，享年六十四歲。安葬在并州城的西邊，建造佛塔來崇尚他的風範。他所撰寫的律疏，只有《四分律》一本十卷，《是非鈔》兩卷還存在，其餘都已散失。他的弟子道行（Daoxing），器宇軒昂，性格溫和，親自接受他的教導。他善於領悟，明察事理，講解律疏的旨意，沒有使他的宗派衰落。每當講經結束后，他都會帶領學徒繞著法愿的佛塔致敬而返回。每到春秋兩季的節日，這個慣例都會照常舉行。今年他已經八十多歲了，仍然鋪開律疏，摘取其中的精要來開導那些有疑惑的人。當時還有沙門道龕（Daokan），向法愿學習，他的執教和修行都非常優秀，學識和聲望都是最好的。他成就了最初的願望，弘揚佛法，非常傑出，被當時的人們所讚美。他一向崇尚嚴肅和恭敬，遵守法愿的教誨就像遵守經典一樣。只要有違背的地方，就不參與。所以《說戒序》的引言中說：『唱白（chàng bái）的人既然沒有正確的制度，就被稱為非法。』即使一開始跟隨大眾，後來也一定會重新舉行儀式。於是他到城外結界，重新宣說新的戒本。這也是貞梗（Zheng Geng）嚴厲的命令。 太
【English Translation】 Tong Zhigeng. He became a monk because he was converted and tonsured. Every day he immersed himself in the profound and subtle teachings of Buddhism. His talent was outstanding, surpassing many people of his time. So he indulged himself in traveling and reading widely. He thought as quickly as the wind, traveling around giving lectures. He never slacked in seeking the Dharma, and the questions he raised were always novel and unique. Later, he admired the footsteps of Poli (Poli, meaning name of a person), focusing on the study of the scriptures and precepts, extensively collecting Buddhist teachings, sailing like a ship on the path of monks. For the four-part Vinaya texts transmitted from Dongxia (referring to China), he wrote commentaries, skillfully integrating various different viewpoints. When the Qi dynasty was prosperous, those who studied the precepts emerged like a storm. The Fazheng (Fazheng, meaning name of a person) faction all rushed to the front. Yun Gong (Yun Gong, meaning name of a person) first narrated the outlines and models, and Hui Shang (Hui Shang, meaning name of a person) deleted the subtle points. Fayuan (Fayuan, meaning name of a person) was as cold as severe frost, illuminating the numerous chapters alone. His words had a deterrent force from the beginning, and later no one could match him. Therefore, those who debated with him could not open their mouths. So he was able to refute the views of various schools, with more than a hundred methods, and no one dared to compete with him. At that time, people thought that he was as rare as Penheng (Penghēng, meaning a mountain), calling him the 'Vinaya Tiger'. As for handling affairs, he mostly adopted Wen Xiang's (Wen Xiang, meaning name of a person) opinions, and made fair decisions after consultation. Everyone agreed and submitted to him, so the court ordered him to be the abbot of Dazhuangyan Temple (Dazhuangyan Temple, meaning Great Solemnity Temple) and Shiku Temple (Shiku Temple, meaning Stone Cave Temple). After the Sui Dynasty received the mandate of heaven, he was again ordered to be the abbot of Daxingguo Temple (Daxingguo Temple, meaning Great Flourishing Country Temple) in Bingzhou (Bingzhou, meaning name of a place). He served as a monastic official many times, and was good at managing the masses. His teachings changed the previous political atmosphere and were indeed very effective. On the twenty-second day of the sixth month of the seventh year of the Kaihuang era, he passed away in the temple where he lived, at the age of sixty-four. He was buried to the west of Bingzhou city, and a pagoda was built to honor his style. Of the Vinaya commentaries he wrote, only one copy of the 'Four-Part Vinaya' in ten volumes and two volumes of the 'Shifei Chao' still exist, and the rest have been lost. His disciple Daoxing (Daoxing, meaning name of a person), was dignified, gentle, and personally received his teachings. He was good at understanding, discerning, and explaining the meaning of the Vinaya commentaries, and did not let his sect decline. Every time after the lecture, he would lead the disciples around Fayuan's pagoda to pay their respects and return. Every year during the spring and autumn festivals, this custom would be carried out as usual. This year he is over eighty years old, and he still spreads out the Vinaya commentaries, extracting the essence to enlighten those who have doubts. At that time, there was also the Shamen Daokan (Daokan, meaning name of a person), who studied with Fayuan. His teaching and practice were excellent, and his knowledge and reputation were the best. He achieved his initial aspirations, promoted the Dharma, and was very outstanding, praised by the people of the time. He always advocated seriousness and respect, and obeyed Fayuan's teachings as if obeying the classics. As long as there was a violation, he would not participate. Therefore, the introduction to the 'Preface to the Precepts' says: 'Those who chant the white (chàng bái, meaning to announce) have no correct system, so they are called illegal.' Even if they initially follow the masses, they will definitely hold the ceremony again later. So he went outside the city to establish a boundary and re-proclaimed the new precepts. This is also Zheng Geng's (Zheng Geng, meaning name of a person) strict order. Too
為克峭未是倫通。至今此部猶多滯結云。
釋靈藏。俗姓王氏。雍州新豐人也。年未登學志慕情遠。依隨和上潁律師而出家焉。藏承遵出要善達持犯。僧祇一部世稱冠冕。于智度論講解無遺。妙尚沖虛兼崇綱務。時屬周初佛法全盛。國家年別大度僧尼。以藏識解淹明銓品行業。若講若誦卷部眾多。隨有文義莫不周鏡。時共測量。通經了意最為第一。藏之本師素鐘華望。為太祖隋公所重。道義斯洽得喪相符。藏與高祖。布衣知友情款綢狎。及龍飛茲始彌結深衷。禮讓崇敦光價朝宰。移都南阜。任選形勝而置國寺。藏以朝宰惟重佛法攸憑。乃擇京都中會路均近遠。于遵善坊天衢之左而置寺焉。今之大興善是也。自斯已后。中使重沓禮遇轉隆。厚味嘉餚密輿封送。王人繼至接軫相趨。又敕左右僕射兩日一參。坐以鎮之與語而退。時教網初張名德云構。皆陳聲望莫與爭雄。宮闈嚴衛來往難阻。帝卒須見頻闕朝謁。乃敕諸門不須安籍。任藏往返。及處內禁與帝等倫。坐必同榻行必同輿。經綸國務雅會天鑒。有時住宿即邇寢殿。䞋錫之費蓋無競矣。開皇四年。關輔亢旱。帝引民眾就給洛州。敕藏同行共通聖化。既達所在歸投極多。帝聞之告曰。弟子是俗人天子。律師為道人天子。有樂離俗者。任師度之。遂依而度。前後數萬
【現代漢語翻譯】 現代漢語譯本 『為克峭未是倫通』。至今，人們仍然認為這部（律）典有很多難以理解的地方。
釋靈藏（釋：姓，靈藏：法名）。俗姓王氏，是雍州新豐人。他年紀輕輕就立下遠大的志向。跟隨潁律師出家。靈藏繼承了（律師的）教誨，精通戒律，對持戒和犯戒的界限非常清楚。《僧祇律》這一部，世人稱讚為典範。他對《智度論》的講解沒有遺漏。他崇尚虛無，也重視綱常事務。當時正值北周初期，佛教非常興盛。國家每年大規模地度化僧尼。因為靈藏的學識淵博，所以被委任銓品僧人的行業。無論是講經還是誦經，他都精通。只要有經文和義理，他沒有不通曉的。當時人們評價他，通經明理是第一人。靈藏的老師一向享有盛名，被隋文帝楊堅所器重。兩人在道義上相合，榮辱與共。靈藏和隋文帝還是平民的時候就認識，友誼深厚。等到隋文帝登基之後，兩人的關係更加密切。隋文帝對他非常尊敬，經常向他請教國家大事。遷都到南邊之後，隋文帝選擇風水好的地方建造國寺。靈藏認為皇帝重視佛法，所以選擇了位於京都中心，交通便利的遵善坊天衢左側建造寺廟，這就是現在的大興善寺。從那以後，皇帝派來的使者絡繹不絕，對靈藏的禮遇也越來越隆重。美味佳餚用密封的車輛送來，皇帝的使者接連不斷。皇帝還命令左右僕射每兩天去拜見靈藏一次，坐在他的下首聽他講話。當時佛教剛剛興盛，名僧輩出，都以靈藏為首。皇宮守衛森嚴，一般人很難進入，但皇帝經常要見靈藏，所以經常缺席朝會。於是皇帝下令各宮門不必登記靈藏的名字，允許他自由出入。甚至在後宮，靈藏的待遇也和皇帝一樣。坐著的時候和皇帝同榻，出行的時候和皇帝同車。靈藏經常參與國家大事的討論，他的見解也符合天意。有時他甚至住在離皇帝寢宮很近的地方。皇帝賞賜給他的財物數不勝數。開皇四年，關中地區發生旱災。皇帝帶領民眾前往洛州就食，命令靈藏一同前往，共同教化百姓。到達洛州后，有很多人歸附。皇帝聽后說：『朕是俗人天子，律師是道人天子。』有願意出家的人，就讓律師來度化他們。於是靈藏就依從皇帝的旨意度化了他們，前後有數萬人之多。
【English Translation】 English version 『Wei Ke Qiao Wei Shi Lun Tong』 (These four characters are the start of a sentence in a Buddhist text, the meaning of which is difficult to understand). To this day, people still believe that this (Vinaya) text has many difficult points to understand.
Shi Lingzang (Shi: surname, Lingzang: Dharma name). His secular surname was Wang, and he was a native of Xinfeng in Yongzhou. At a young age, he established lofty aspirations. He became a monk under the tutelage of Vinaya Master Ying. Lingzang inherited (the master's) teachings, was proficient in the precepts, and was very clear about the boundaries between upholding and violating the precepts. The 『Sengqi Vinaya』 was praised by the world as a model. His explanation of the 『Mahaprajnaparamita Sastra』 was without omission. He admired emptiness and also valued the affairs of the Sangha. At that time, it was the early Northern Zhou Dynasty, and Buddhism was very prosperous. The state ordained monks and nuns on a large scale every year. Because Lingzang's knowledge was profound, he was appointed to evaluate the conduct of monks. Whether it was lecturing on scriptures or reciting scriptures, he was proficient. As long as there were scriptures and meanings, there was nothing he did not understand. At that time, people evaluated him as the number one in understanding scriptures and principles. Lingzang's teacher had always enjoyed a great reputation and was valued by Emperor Wen of Sui, Yang Jian. The two were in harmony in terms of morality and shared weal and woe. Lingzang and Emperor Wen of Sui knew each other when they were still commoners, and their friendship was deep. After Emperor Wen of Sui ascended the throne, their relationship became even closer. Emperor Wen of Sui respected him very much and often consulted him on national affairs. After moving the capital to the south, Emperor Wen of Sui chose a place with good Feng Shui to build a state temple. Lingzang believed that the emperor valued Buddhism, so he chose to build a temple in Zunshanfang, Tianqu Left, in the center of Kyoto with convenient transportation. This is now the Daxingshan Temple. From then on, the emperor's envoys came one after another, and the etiquette towards Lingzang became more and more grand. Delicious food was sent in sealed vehicles, and the emperor's envoys came one after another. The emperor also ordered the left and right servants to visit Lingzang once every two days, sitting below him and listening to him speak. At that time, Buddhism was just beginning to flourish, and famous monks emerged, all led by Lingzang. The palace was heavily guarded, and it was difficult for ordinary people to enter, but the emperor often wanted to see Lingzang, so he often missed court meetings. Therefore, the emperor ordered all the palace gates not to register Lingzang's name, allowing him to enter and leave freely. Even in the harem, Lingzang's treatment was the same as the emperor's. When sitting, he shared the same couch with the emperor, and when traveling, he shared the same carriage with the emperor. Lingzang often participated in discussions on national affairs, and his views were in accordance with the will of heaven. Sometimes he even lived very close to the emperor's bedroom. The wealth bestowed on him by the emperor was countless. In the fourth year of Kaihuang, there was a drought in the Guanzhong area. The emperor led the people to Luoyang for food and ordered Lingzang to go with him to jointly teach the people. After arriving in Luoyang, many people surrendered. After hearing this, the emperor said: 『I am the Son of Heaven of the secular world, and the Vinaya Master is the Son of Heaven of the Dharma world.』 Those who are willing to become monks, let the Vinaya Master ordain them. So Lingzang followed the emperor's decree and ordained them, totaling tens of thousands of people.
。晚以事聞。帝大悅曰。律師度人為善。弟子禁人為惡。言雖有異意則不殊。至於隋運譯經勝緣貴集。身先眾范言會時望。未知寺任綱正有聲。開皇六年卒于所住。春秋六十有八葬于南郊。
釋通幽。姓趙氏。河東蒲坂人。幼齡遺世早慕玄風。弱冠加年遂沾僧仵。而貞心苦節寒暑不𧇊。尋師訪道夷險無變。遇周齊凌亂遠涉江皋。業架金陵素氣攸遠。及大隋開運。還歸渭陰。味法泰其生平。操行分其容止。至於弘宣示教。則以毗尼唱首。調御心神仍用三昧游適。故戒定兩藏總萃胸襟。學門再敞遠近斯赴。晚貫籍延興。時當草創。土木瓦石工匠同舉。而事歸天造形命未淪。隨所運為無非損喪。幽戒約內結。仁洽外弘。立四大井各施漉具。凡有施用躬自詳觀。馳赴百工曉夜無厭。皆將送蟲豸得存性命。故延興一寺獨免刑殘。自余締構焉難復敘。而潔己自勵罕附斯倫。每欲開經必盥手及腕齊肘已后猶從常凈。舉經對目臂不下垂。房宇覆處未嘗澡漱。涕唾反咽不棄寺中。便利洗凈乃終其報。又自生常不用巾幞。手濕則任其自干。三衣則重被其體。自外道具僅支時要。每自嗟曰。生不功一片之善。死不酬一毫之累。虛負靈神。何期誤也。遂誡弟子曰。吾變常之後。幸以殘身遺諸禽獸。儻蒙少福冀滅餘殃。忽以大業元年正月十
{ "translations": [ "現代漢語譯本：晚上將此事稟告皇上。皇上非常高興地說：『律師度人向善，僧人禁止人作惡，言語雖然不同，但意義卻是一致的。』到了隋朝，翻譯佛經的殊勝因緣彙集，他以身作則，言談符合當時的期望。不知道他在寺院擔任綱正一職時，聲譽如何。開皇六年，在所居住的寺院去世，享年六十八歲，安葬在南郊。", "", "釋通幽（Shi Tongyou）：姓趙，是河東蒲坂人。年幼時就遠離世俗，早早地仰慕玄妙的佛法。二十歲成年時，就出家做了僧人。他心地純正，生活節儉，無論寒暑都沒有改變。他四處尋訪名師，求取佛法，無論遇到危險還是平安都沒有改變。遇到北周和北齊戰亂的時候，他遠行到了江南。在金陵建立事業，他的高尚品格也傳播到遠方。等到大隋開國，他又回到渭水北邊。品味佛法是他一生的追求，他的行為舉止也體現了他的修行。至於弘揚佛法，他以講解《毗尼經》（Vinaya，佛教戒律）為首要任務。調伏心神，經常用禪定來游心適性。所以戒律和禪定這兩方面的經典都匯聚在他的胸懷中。他再次開辦學堂，遠近的人都來學習。晚年的時候，他參與管理延興寺（Yanxing Temple），當時寺院正在草創階段，土木瓦石等工程同時進行。但是一切都順應自然，沒有造成太大的破壞。他所做的一切，都沒有造成太大的損失。通幽（Tongyou）律師約束自己，內心堅定，仁愛之心向外傳播。他設立了四個大水井，每個水井都安裝了過濾的器具。凡是用水的地方，他都親自仔細察看。他奔波于各個工地，從早到晚都不厭倦。他這樣做都是爲了保護蟲豸，讓它們能夠生存下去。所以延興寺（Yanxing Temple）是唯一一個沒有受到刑罰破壞的寺院。至於其他的建設，就難以一一敘述了。他潔身自好，很少有人能和他相比。每次想要打開經書的時候，他都要洗手，洗到手腕以上，甚至到手肘以上，而且一直保持清潔。舉起經書對著眼睛看的時候，手臂也不會垂下來。在房間里，他從來不洗澡漱口。涕唾都嚥下去，不丟棄在寺院裡。大小便后都要洗乾淨才結束。而且他一生都不用手巾擦拭。手濕了就讓它自然干。三衣（tricivara，佛教僧侶所穿的三種袈裟）則經常穿在身上。其他的用具僅僅滿足日常需要。他經常感嘆說：『活著的時候沒有做過一件有功德的善事，死了以後也沒有償還一絲一毫的罪孽。白白地辜負了靈性。真是太可惜了。』於是他告誡弟子們說：『我死後，希望你們把我的殘餘身體施捨給禽獸。如果能得到一點點福報，希望能夠消除我剩餘的罪孽。』在大業元年正月十", "" ], "english_translations": [ "English version: In the evening, the matter was reported to the Emperor. The Emperor was greatly pleased and said, 'The Vinaya Master guides people to goodness, and the monastic prohibits people from doing evil. Although the words are different, the meaning is the same.' When the Sui Dynasty arrived, the auspicious conditions for translating scriptures gathered, and he set an example with his conduct, and his words met the expectations of the time. It is unknown what his reputation was when he served as the chief administrator of the temple. In the sixth year of the Kaihuang era, he passed away in the temple where he resided, at the age of sixty-eight, and was buried in the southern suburbs.", "", "釋通幽 (Shi Tongyou): His surname was Zhao, and he was from Puban in Hedong. He left the world at a young age and admired the profound Dharma early on. At the age of twenty, he became a monk. His heart was pure, and his life was frugal, unchanging through cold and heat. He sought teachers and the Dharma everywhere, unwavering in the face of danger or safety. When he encountered the chaos of the Northern Zhou and Northern Qi dynasties, he traveled far to Jiangnan. He established his career in Jinling, and his noble character spread far and wide. When the Great Sui Dynasty was founded, he returned to the north of the Wei River. Tasting the Dharma was his lifelong pursuit, and his conduct reflected his practice. As for propagating the Dharma, he took explaining the Vinaya (Buddhist precepts) as his primary task. He tamed his mind and often used samadhi (meditative absorption) to roam and enjoy his nature. Therefore, the scriptures of both precepts and samadhi gathered in his heart. He reopened the school, and people from far and near came to study. In his later years, he participated in the management of Yanxing Temple, which was in its initial stages of construction, with earthwork, woodwork, and stonework being carried out simultaneously. However, everything followed nature, without causing too much damage. Everything he did did not cause too much loss. Vinaya Master Tongyou (Tongyou) restrained himself, his inner heart was firm, and his benevolence spread outward. He set up four large wells, each equipped with filtering devices. He personally inspected every place where water was used. He rushed to various construction sites, tirelessly from morning to night. He did this to protect insects, allowing them to survive. Therefore, Yanxing Temple was the only temple that was not damaged by punishment. As for the other constructions, it is difficult to describe them one by one. He kept himself clean and disciplined, and few could compare to him. Every time he wanted to open a scripture, he would wash his hands, washing above his wrists, even above his elbows, and always keep them clean. When he raised the scripture to his eyes, his arms would not droop. In his room, he never bathed or gargled. He swallowed his saliva and did not discard it in the temple. He washed himself clean after urinating and defecating before finishing. Moreover, he never used a towel in his life. If his hands were wet, he would let them dry naturally. He often wore the three robes (tricivara, the three robes worn by Buddhist monks). Other utensils only met daily needs. He often lamented, 'I have not done a meritorious deed in my life, nor have I repaid a single bit of sin after death. I have wasted my spiritual nature in vain. What a pity.' So he admonished his disciples, 'After my death, I hope you will give my remaining body to the birds and beasts. If I can get a little bit of merit, I hope to eliminate my remaining sins.' On the tenth day of the first month of the first year of the Daye era," "" ] }
五日。端坐卒于延興寺房。春秋五十有七。弟子等從其先志。林葬於終南之山至相前峰。火燎余骸立塔存矣。
釋道成。字明範。俗姓陶氏。丹陽人也。祖誕齊招遠將軍永嘉大守。文僉梁貞威將軍上虞令。成少而入道。住永嘉崇玄寺。事式法師為弟子。儀貌瑰美奇姿拔眾。群伍目曰神童。具戒之後學超儕輩。大同之初棲游京輦受業奉誠寺大律都沙門智文。十誦才經兩遍。年逾未立別肆開筵。數論毗曇染神便悟。無繁工倍聞一知十。是以京邑耆老咸稱後生可畏。講十誦律菩薩戒大品法華諸經律等一百四十遍。又講觀音一日三遍。著律大本羯磨諸經疏三十六卷。至於意樹心花增暉旦曜。析理質疑聽者忘倦。學士慧藏法祥等。並遊方講說法輪常轉。傳茲后焰利益弘多。咸蔬素潔己珠戒居心。神解嚴明深禪在念。兼六時虔懺。三餘暇日䱷獵文史。欲令知無不為也。然其性用安庠威儀合度。天人揩揩罕有其儔。軟語愛言。不常忤物。后現疾旬餘。猶牽講演。以開皇十九年五月五日。遷神于興嚴寺。春秋六十有八。大漸之際惟稱念佛。肢節軟暖合掌分明。即以其月八日。窆于奉誠寺之南山。墓誌高坐寺僧慧嵸所作。
釋洪遵。姓時氏。相州人也。八歲出家。從師請業屢高聲駕。及受具后專學律部。心生重敬。內自惟曰
【現代漢語翻譯】 現代漢語譯本：五日後，他端坐在延興寺的房間里圓寂了。享年五十七歲。弟子們遵從他生前的遺願，將他安葬在終南山的至相寺前峰。火化后的遺骸建塔供奉。
釋道成，字明範，俗姓陶氏，是丹陽人。他的祖父陶誕是齊朝的招遠將軍、永嘉太守，父親陶文僉是梁朝的貞威將軍、上虞縣令。道成從小就出家修行，住在永嘉的崇玄寺，拜式法師為師。他容貌俊美，資質出衆，同伴們都稱他為『神童』。受具足戒后，他的學識超越同輩。大同初年，他到京城遊學，在奉誠寺師從大律都沙門智文學習。《十誦律》才學了兩遍，未及成年便開始講經說法。他對數論、毗曇等佛學理論領悟透徹，能舉一反三，聞一知十。因此，京城的老人們都稱讚他『後生可畏』。他講解《十誦律》、《菩薩戒》、《大品般若經》、《法華經》等經律共一百四十遍，又講解《觀音經》一日三遍。他撰寫了《律大本》、《羯磨》等經疏三十六卷，文辭精妙，見解獨到，聽眾百聽不厭。他的弟子慧藏、法祥等，都在各地講經說法，弘揚佛法，利益眾生。道成嚴守戒律，生活簡樸，內心清凈，精通佛理，深入禪定，堅持六時懺悔。他還利用閑暇時間廣泛閱讀文史典籍，力求無所不知。他性情溫和，舉止安詳，威儀得體，很少有人能與他相比。他說話輕聲細語，待人友善，從不輕易得罪人。後來生病十多天，仍然堅持講經說法。開皇十九年五月初五，在興嚴寺圓寂，享年六十八歲。臨終時，他一心念佛，肢體柔軟溫暖，雙手合掌分明。同年五月初八，安葬在奉誠寺南山。墓誌由高坐寺僧人慧嵸撰寫。
釋洪遵，俗姓時氏，是相州人。八歲出家，跟隨師父學習佛法，屢次表現出高超的才能。受具足戒后，他專心學習律部，內心充滿敬畏。他暗自思忖道：
【English Translation】 English version: On the fifth day, he passed away peacefully in his room at Yanxing Monastery while sitting in meditation. He was fifty-seven years old. His disciples, following his wishes, buried him in the mountains of Zhongnan, at the front peak of Zhixiang Temple. His remains were cremated, and a pagoda was erected to enshrine them.
釋Dao Cheng (釋道成), also known as Ming Fan (明範), whose lay surname was Tao (陶), was a native of Danyang (丹陽). His grandfather, Tao Dan (陶誕), was a Zhaoyuan General (招遠將軍) and Governor of Yongjia (永嘉大守) during the Qi dynasty. His father, Tao Wenqian (陶文僉), was a Zhenwei General (貞威將軍) and Magistrate of Shangyu (上虞令) during the Liang dynasty. Dao Cheng entered the monastic life at a young age, residing at Chongxuan Monastery (崇玄寺) in Yongjia, where he became a disciple of Dharma Master Shi (式法師). He possessed remarkable beauty and exceptional talent, earning him the nickname 'child prodigy' among his peers. After receiving the full monastic precepts, his learning surpassed that of his contemporaries. At the beginning of the Datong era, he traveled to the capital to study, learning from the Vinaya master Zhiwen (智文), a Shramana (沙門) of Fengcheng Monastery (奉誠寺). He mastered the 'Ten Recitation Vinaya' (十誦律) after only two readings. Before reaching adulthood, he began to give lectures and expound the Dharma. He gained profound insight into Abhidharma (毗曇) and other Buddhist theories, understanding one thing and inferring ten. Therefore, the elders of the capital praised him as 'a formidable young man'. He lectured on the 'Ten Recitation Vinaya', 'Bodhisattva Precepts' (菩薩戒), 'Large Perfection of Wisdom Sutra' (大品般若經), 'Lotus Sutra' (法華經), and other sutras and vinayas a total of one hundred and forty times. He also lectured on the 'Avalokitesvara Sutra' (觀音經) three times a day. He wrote thirty-six volumes of commentaries on the 'Great Vinaya Basis' (律大本), 'Karma' (羯磨), and other sutras, illuminating their meaning with brilliant insights. His disciples, such as Huizang (慧藏) and Faxiang (法祥), traveled to various places to lecture and propagate the Dharma, greatly benefiting sentient beings. Dao Cheng strictly adhered to the precepts, lived a simple life, maintained a pure mind, possessed profound understanding of Buddhist principles, deeply cultivated meditation, and diligently performed repentance rituals six times a day. He also used his spare time to extensively study literature and history, striving to be knowledgeable in all areas. He was gentle in nature, dignified in demeanor, and rarely found his equal. He spoke softly and kindly, and rarely offended others. Later, he fell ill for more than ten days, but continued to lecture and expound the Dharma. On the fifth day of the fifth month of the nineteenth year of the Kaihuang era, he passed away at Xingyan Monastery (興嚴寺) at the age of sixty-eight. At the moment of his passing, he single-mindedly recited the name of the Buddha, his limbs were soft and warm, and his hands were clearly joined in prayer. On the eighth day of the same month, he was buried in the southern mountains of Fengcheng Monastery. The epitaph was written by the monk Huizong (慧嵸) of Gaozuo Monastery (高坐寺).
釋Hong Zun (釋洪遵), whose lay surname was Shi (時), was a native of Xiangzhou (相州). He entered the monastic life at the age of eight, studying the Dharma under a teacher and repeatedly demonstrating exceptional talent. After receiving the full monastic precepts, he devoted himself to the study of the Vinaya (律部), filled with deep reverence. He thought to himself:
。出家基趾其存戒乎。住持萬載。被于遺教。諒非虛矣。更辭師友遊方聽習。履涉相京咨訪深義。有所未喻決問罕通。三夏將滿遂知大旨。初住嵩高少林寺。依資云公開胸律要。並及華嚴大論前後參聽並扣其關戶渙然大明。承鄴下暉公盛弘四分。因往從焉。聽徒五百。多以巧媚自通。覆講堅論了無命及。暉寔律學名匠。而智或先圖。遵固解冠時倫。全不以曲私在慮。后因盛集異學充堂。遵乃束暉制疏。捧入堂中曰。伏膺有日都未見知。是則師資兩亡。敢以文疏仰及。便置之坐上往覆。云所既屬舍見來降。即命登座覆述。吐納纖隱眾仰如山。自後專預正時結徒畢業。以戒律旁義有會他部者。乃重聽大論毗曇。開沃津奧。又以心使未靜。就諸禪林學調順法。年逾十臘方歸律宗。四遠望風堂盈千計。時為榮大也。齊主既敞教門。言承付囑。五眾有墜憲網者。皆據內律治之。以遵學聲早舉。策授為斷事沙門。時青齊諸眾。連諍經久。乃徹天聽。無由息訟。下敕令往。遵以法和喻。以律科懲曲感物情。繁諍自弭。由是更增時美。法侶欣之。及齊歷將季擅名逾遠。而非類不交惟道同轍。名儒大德見輒慕從。常與慧遠等名僧通宵造盡。周平齊日隱於白鹿巖中。及宣政搜揚。被舉住于嵩岳。德不孤峙眾復屯歸。大隋廓定招賢四海。開皇
【現代漢語翻譯】 現代漢語譯本 出家修行的根本在於持戒嗎？如果能住持佛法萬載，並普施佛陀的遺教，想來不是虛妄之言。於是辭別師友，遊歷四方，聽聞學習。跋山涉水來到相州和京都，請教探訪精深的佛法義理。凡是有不明白的地方，就決心請教那些罕有人能通達的問題。經過將近三個夏天的學習，終於明白了佛法的大旨。最初住在嵩山少林寺，依靠資云法師學習開胸律要，並且前後多次聽聞《華嚴大論》，並深入探究其中的關鍵之處，豁然開朗。後來得知鄴下暉公（Hui Gong，人名）盛行四分律，於是前去跟隨他學習。暉公的門徒有五百人，大多用巧言諂媚來求得開解，即使反覆講解，堅守論點，也沒有人能領會。暉公確實是律學名家，但智慧有時也會被先入為主的觀念所矇蔽。道遵（Dao Zun，人名）的理解力在當時堪稱第一，完全不考慮個人的私情。後來因為盛大的集會上異學充斥，道遵於是整理了暉公的疏漏，捧到堂中說：『我跟隨您學習很久了，都沒有發現這些問題。這樣看來，師徒二人都失職了。我斗膽將這些文字疏漏呈上。』說完就放在座位上，來回翻看。暉公既然已經拋棄了成見，虛心接受，就命道遵登上講座，重新講述。道遵的講解細緻入微，眾人仰慕得像山一樣。自此以後，道遵專門參與正式的集會，帶領門徒完成學業。對於那些在戒律旁義上與其它部派有所交集的人，道遵就讓他們重新聽聞《大論》和《毗曇》，開啟並灌溉其中的精妙之處。又因為覺得心性還不夠平靜，就到各個禪林學習調順心性的方法。經過十多年的努力，才回歸律宗。四面八方的人都慕名而來，道遵的講堂里常常聚集著上千人。這在當時也是非常興盛的景象。齊主（Qi Emperor，指北齊的皇帝）既然已經廣開教門，就說要繼承佛陀的囑託，對於那些違反佛教法規的人，都依據佛教內部的法律來懲治。因為道遵的學名很早就顯揚，所以被任命為斷事沙門（judge monk，負責裁決僧侶事務的僧人）。當時青州和齊州的僧眾，因為長期的爭論，甚至驚動了朝廷，無法平息訴訟。於是皇帝下令讓道遵前去調解。道遵用佛法來勸導，用戒律來懲罰，以公正的態度感化了眾人，繁瑣的爭論自然平息。因此，道遵更加受到當時的讚美，佛教徒們都感到欣慰。等到北齊政權即將結束時，道遵的名聲更加遠揚，但他只與志同道合的人交往。著名的儒士和高僧見到他，都非常仰慕並跟隨他。他經常與慧遠（Hui Yuan，人名）等名僧通宵達旦地研究佛法。北周平定北齊后，道遵隱居在白鹿巖中。等到隋朝宣政時期搜尋人才，道遵被推舉出來，住在嵩岳。有德之人不會孤立，眾人又聚集歸附於他。大隋朝廷平定天下後，向四海招攬賢才，開皇
【English Translation】 English version Is the foundation of monastic life based on upholding the precepts? If one can maintain the Dharma for ten thousand years and spread the Buddha's teachings, it would not be a false statement. Therefore, he bid farewell to his teachers and friends, traveled to various places to listen and learn. He traversed mountains and rivers to Xiangzhou and the capital, consulting and inquiring about profound meanings. Whenever there was something he did not understand, he was determined to ask those questions that were rarely understood. After nearly three summers of study, he finally understood the essence of the Dharma. Initially, he resided at Shaolin Temple on Mount Song, relying on Master Ziyun (Ziyun, personal name) to study the essentials of 'Opening the Chest' precepts, and repeatedly listened to the 'Great Avatamsaka Sutra', deeply exploring its key points, and suddenly became enlightened. Later, he learned that Master Hui (Hui Gong, personal name) of Ye was promoting the Four-Part Vinaya, so he went to follow him. Master Hui had five hundred disciples, most of whom used clever and flattering words to seek understanding, but even after repeated explanations and firm arguments, no one could comprehend. Master Hui was indeed a famous expert in Vinaya, but his wisdom was sometimes obscured by preconceived notions. Dao Zun's (Dao Zun, personal name) understanding was considered the best at the time, and he did not consider personal feelings at all. Later, because the grand assembly was filled with heterodox teachings, Dao Zun organized Master Hui's omissions and presented them in the hall, saying, 'I have been following you for a long time, but I have not discovered these problems. In this case, both the teacher and the disciple have failed in their duties. I dare to present these textual omissions for your consideration.' After saying this, he placed them on the seat and looked back and forth. Since Master Hui had abandoned his prejudices and humbly accepted, he ordered Dao Zun to ascend the lecture seat and re-explain. Dao Zun's explanations were detailed and subtle, and everyone admired him like a mountain. From then on, Dao Zun specialized in participating in formal assemblies and led his disciples to complete their studies. For those who had intersections with other schools in the side meanings of the precepts, Dao Zun would have them re-listen to the 'Great Treatise' and 'Abhidhamma', opening and irrigating their essence. Furthermore, because he felt that his mind was not calm enough, he went to various Chan monasteries to learn methods of taming the mind. After more than ten years of effort, he returned to the Vinaya school. People from all directions came to him, and Dao Zun's lecture hall often gathered thousands of people. This was a very prosperous scene at the time. Since the Qi Emperor (Qi Emperor, referring to the emperor of the Northern Qi Dynasty) had already opened the doors of teaching, he said that he would inherit the Buddha's entrustment, and those who violated Buddhist regulations would be punished according to internal Buddhist laws. Because Dao Zun's academic reputation had been prominent early on, he was appointed as a judge monk (judge monk, a monk responsible for adjudicating monastic affairs). At that time, the monks of Qingzhou and Qizhou, due to long-term disputes, even alarmed the court and could not resolve the lawsuits. Therefore, the emperor ordered Dao Zun to mediate. Dao Zun used the Dharma to persuade and the precepts to punish, and his fair attitude moved the people, and the complicated disputes naturally subsided. Therefore, Dao Zun was even more praised at the time, and the Buddhists were all pleased. When the Northern Qi regime was about to end, Dao Zun's reputation became even more distant, but he only associated with those who shared the same ideals. Famous Confucian scholars and eminent monks admired and followed him when they saw him. He often studied the Dharma all night long with famous monks such as Hui Yuan (Hui Yuan, personal name). After the Northern Zhou Dynasty pacified the Northern Qi, Dao Zun lived in seclusion in Bailu Rock. When the Sui Dynasty Xuanzheng period searched for talents, Dao Zun was recommended and lived in Songyue. Virtuous people are not isolated, and people gathered and returned to him again. After the Great Sui Dynasty pacified the world, it recruited talents from all over the world, and the Kaihuang
七年。下敕追詣京闕。與五大德同時奉見。特蒙勞引令住興善。並十弟子四事供養。十一年中。又敕與天竺僧共譯梵文。至十六年。復敕請為講律眾主。于崇敬寺聚徒成業。先是關內素奉僧祇。習俗生常惡聞異學。乍講四分人聽全稀。還是東川贊擊成務。遵欲廣流法味。理任權機。乃旦剖法華晚揚法正。來為開經說為通律。屢停炎澳漸致附宗。開導四分一人而已。迄至於今僧祇絕唱。遵為人形儀儒雅。動據現猷。而神辯如泉。聲相鐘鼓。預升法位罕有昏漠。開悟之績寔難嗣焉。仁壽二年。敕送舍利于衛州之福聚寺。將出示眾。乃放紅赤二光。晃發遠近照灼人目。道俗同睹大生慶悅。仁壽四年。下詔曰。朕祇受肇命撫育生民。遵奉聖教重興象法。而如來大慈覆護群品。感見舍利開導含生。朕已分佈遠近皆起靈塔。其間諸州猶有未遍。今更請大德奉送舍利。各往諸州依前造塔。所請之僧必須德行可尊善解法相。使能宣揚佛教。感𥧝愚迷。宜集諸寺三綱詳共推擇錄以奏聞。當與一切蒼生同斯福業。遵乃搜舉名解者用承上命。登又下敕。三十餘州一時同送。遵又蒙使。于博州起塔。初至州西。有白鵠數十頭。當於輿上旋繞數匝。久之而逝。及至城東隆聖寺置塔之所。夜有白光數十道。道如車軸住于基上。邊有鳥巢樹上。及光之
【現代漢語翻譯】 現代漢語譯本 七年，朝廷下令召回道遵（Dao Zun，人名）前往京城。他與另外五位高僧同時覲見皇帝，特別受到皇帝的賞識，命他住在興善寺，並提供他和十位弟子的生活所需。十一年間，又奉旨與天竺僧人共同翻譯梵文經典。到了十六年，再次奉旨請他擔任講律的眾主，在崇敬寺聚集僧眾，開創事業。此前，關中地區一向信奉僧祇律，習俗使然，厭惡聽到不同的學說。剛開始講授《四分律》時，幾乎沒有人聽。還是東川的贊擊法師幫助他成就了事業。道遵想要廣泛傳播佛法，認為應該隨機應變。於是，他早上講解《法華經》，晚上弘揚《法正經》，來的人是爲了聽經，他卻講解戒律。多次停講《四分律》，逐漸有人歸附他的宗派。開導《四分律》的，只有道遵一人而已。直到今天，僧祇律的聲音已經絕跡。道遵的儀表儒雅，言行舉止都符合當代的規範，而且口才極佳，聲音洪亮如鐘鼓。他很早就升上了法位，很少有迷惑的時候。他開悟眾生的功績，實在難以有人能夠繼承。仁壽二年，朝廷下令將舍利送到衛州的福聚寺。將要展示給大眾時，舍利放出紅色和赤色的光芒，照亮了遠近，光芒照得人睜不開眼睛。僧人和俗人都親眼看到了，都非常高興。仁壽四年，皇帝下詔說：『我承受天命，治理百姓，尊奉佛教，重興佛法。如來大慈大悲，庇護眾生，感應到舍利顯現，開導有情眾生。我已經將舍利分送到各地，都建造了靈塔。其中有些州還沒有普及到。現在再次請大德高僧護送舍利，前往各州，按照之前的做法建造佛塔。所請的僧人必須德行高尚，精通佛法，能夠宣揚佛教，感化愚昧的人。應該召集各寺的三綱，詳細共同推選，記錄下來上奏朝廷。要與天下百姓共同享有這份福業。』道遵於是搜尋推舉有名的、精通佛法的人，來承接皇帝的命令。不久，又下詔，三十多個州同時護送舍利。道遵又奉命前往博州建造佛塔。剛到博州西邊，有幾十只白鵠，在道遵的座駕上空盤旋了幾圈，很久才飛走。等到到達城東的隆聖寺，也就是建造佛塔的地方，晚上有幾十道白光，像車軸一樣粗細，停留在地基上。旁邊有鳥巢的樹上，也有光芒。
【English Translation】 English version In the seventh year, an imperial edict was issued to summon Dao Zun (道遵, personal name) to the capital. He and five other eminent monks were simultaneously granted an audience with the emperor, receiving special favor and being ordered to reside at Xingshan Temple, with provisions provided for him and his ten disciples. During the eleven years that followed, he was further ordered to co-translate Sanskrit scriptures with Indian monks. By the sixteenth year, he was again commanded to serve as the chief lecturer on Vinaya, gathering monks at Chongjing Temple to establish his work. Prior to this, the Guanzhong region had traditionally adhered to the Sanghika Vinaya, and its customs led to a general aversion to differing doctrines. Initially, when the 'Four-Part Vinaya' was taught, few listened. It was due to the support of Zanji (贊擊, personal name) from Dongchuan that he was able to accomplish his work. Dao Zun, desiring to widely disseminate the Dharma, believed in adapting to circumstances. Thus, he lectured on the 'Lotus Sutra' in the mornings and propagated the 'Dharma-Correcting Sutra' in the evenings, attracting those who came to hear the sutras, while he expounded on the precepts. After repeatedly pausing the lectures on the 'Four-Part Vinaya', he gradually gained followers of his school. Dao Zun was the only one who expounded on the 'Four-Part Vinaya'. To this day, the voice of the Sanghika Vinaya has become extinct. Dao Zun's demeanor was refined and scholarly, his actions and words conforming to contemporary norms, and his eloquence was like a spring, his voice resonant like bells and drums. He ascended to the Dharma seat early in his career, rarely experiencing confusion. His merit in enlightening sentient beings is truly difficult for anyone to inherit. In the second year of the Renshou era, an imperial edict was issued to send relics to Fuju Temple in Weizhou. When they were about to be displayed to the public, the relics emitted red and scarlet rays, illuminating the vicinity and dazzling the eyes of the people. Monks and laypeople alike witnessed this and rejoiced greatly. In the fourth year of the Renshou era, the emperor issued an edict stating: 'I have received the mandate of Heaven to govern the people, to honor Buddhism, and to revive the Dharma. The Tathagata, with great compassion, protects all beings, responding to the manifestation of relics and guiding sentient beings. I have already distributed relics to various regions, and pagodas have been built in all of them. However, some provinces have not yet been reached. Now, I request eminent monks to escort the relics once more to various provinces and build pagodas as before. The monks requested must be of high moral character, well-versed in the Dharma, and capable of propagating Buddhism, influencing the ignorant. The three chief officers of each temple should gather together to carefully select and record those to be presented to the court. They should share this merit with all living beings.' Dao Zun then searched for and recommended famous and knowledgeable individuals to carry out the emperor's orders. Soon after, another edict was issued, ordering the simultaneous dispatch of relics to more than thirty provinces. Dao Zun was again commissioned to build a pagoda in Bozhou. Upon arriving west of Bozhou, dozens of white swans circled above Dao Zun's carriage several times before flying away. When they arrived at Longsheng Temple east of the city, the site for the pagoda, dozens of white rays, as thick as cart axles, appeared at night, resting on the foundation. There was also light on the trees with bird nests nearby.
洞明眾鳥驚散。又雨銀花委地光耀如雪。掘基五尺獲粟半升。夜降神仙八十四人。持華繞塔久乃方隱。又婦人李氏患目二十餘年。及來禮拜兩目齊見。後行道之夕。又放赤光照寺東房。見臥佛及坐佛說法之像。復見梵僧對架讀經。有一十四字。皆是梵書。時人不識。及四月八日當下塔時。感黑蜂無數銜香繞塔。氣蔚且熏不同人世。又見白蓮花在塔四角高數百丈。花葉分佈下垂於空。時間五彩蓮花廁填其內。又見天人燒香而左轉者。於是總集而觀嘆未曾有。屬目不見者非無一二。及下覆訖諸相皆止。遵于京邑盛開律儀名駭昔人。而傳敘玄宗其後蓋闕。又著大純鈔五卷。用通律典。尋又下敕令知寺任。弼諧僧眾亟光徽績。以大業四年五月十九日。卒于興善。春秋七十有九。隋初又有道洪法勝洪淵等。並以律學著名。洪據相州紹通云胤。容止沈正宣解有儀。學門七百亟程弘量。故諸經論之士將欲導世者。皆停洪講席。觀其風略採爲軌躅。勝博涉有功。而言行無副。神志高卓時共潛推。但身令未廣。故聽徒簡略。淵學承遵統化被中山。綱維正像有聲幽冀。年代非遠。並不測其終。
釋覺朗。俗姓未詳。河東人。住大興善寺。明四分律及大涅槃而氣骨陵人形聲動物。游諸街巷罕不顧之。仁壽四年。下敕令送舍利于絳州覺成
【現代漢語翻譯】 現代漢語譯本： 洞穴中發出的聲音驚散了眾鳥。又下起了像銀花一樣的雨，落在地上光芒耀眼如雪。挖掘地基五尺深，獲得了半升粟米。夜晚降臨了八十四位神仙，手持鮮花繞塔，很久之後才隱去身形。又有婦人李氏，患眼疾二十多年，等到來此禮拜，雙眼都恢復了視力。後來在行道的夜晚，又放出紅光照亮寺廟東邊的房屋，看見臥佛和坐佛說法的景象。又看見梵僧對著書架誦讀經文，有一十四個字，都是梵文，當時的人不認識。等到四月八日從塔下下來的時候，感應到無數黑蜂銜著香繞塔，氣味濃郁芬芳，不同於人世間的氣息。又看見白蓮花在塔的四個角，高數百丈，花葉分佈下垂在空中，期間五彩蓮花點綴其中。又看見天人在燒香並且向左旋轉。於是眾人聚集觀看，讚歎從未見過。但也有少數人因為視力問題無法看見。等到下覆完畢，各種景象都停止了。遵循于京城盛開律儀，名聲震驚了以前的人。而關於玄宗的傳記，其後大概有所缺失。又著有《大純鈔》五卷，用來通曉律典。不久又下敕令讓他知寺，任用弼來協調僧眾，迅速光大功績。在大業四年五月十九日，在興善寺圓寂，享年七十九歲。隋朝初期還有道洪、法勝、洪淵等人，都以律學著名。洪居住在相州，繼承了通云的法脈，容貌端莊，講解有條理，門下弟子七百人，迅速弘揚佛法。所以那些想要引導世人的經論之士，都停留在洪的講席，觀察他的風範，採納為自己的準則。勝博學多才，但言行不一致，精神志向高遠，當時的人都暗自推崇他，但因為自身的影響力不夠廣泛，所以聽他講經的徒弟比較少。淵的學問繼承了遵統，教化普及到中山，綱紀法度端正，在幽州和冀州享有盛名。因為年代不是很久遠，所以無法得知他們的最終結局。
釋覺朗，俗家姓氏不詳，是河東人，住在的大興善寺。精通四分律和《大涅槃經》，氣宇軒昂，形貌出衆，走在街巷裡很少有人不回頭看他。仁壽四年，朝廷下令將舍利送到絳州的覺成寺。
【English Translation】 English version: The sounds from the cave startled the birds, scattering them. Then, rain like silver flowers fell, its brilliance on the ground like snow. Digging five feet into the foundation, half a liter of millet was found. Eighty-four deities descended at night, holding flowers and circling the pagoda, eventually disappearing after a long time. Furthermore, a woman named Li, who had suffered from eye disease for over twenty years, regained her sight in both eyes after coming to worship. Later, on the evening of a religious procession, red light shone upon the eastern rooms of the temple, revealing images of reclining and seated Buddhas preaching. Additionally, a Brahmin monk was seen reading scriptures from a shelf, with fourteen characters all in Sanskrit, which were unrecognizable to the people of that time. On the eighth day of the fourth month, when descending from the pagoda, countless black bees were sensed, carrying incense and circling the pagoda, their fragrance rich and distinct from that of the human world. White lotuses were also seen at the four corners of the pagoda, hundreds of zhang high, their leaves spreading and hanging in the air, interspersed with colorful lotuses. Devas were also seen burning incense and rotating to the left. Thereupon, everyone gathered to watch, marveling at what they had never seen before. However, there were a few who could not see due to vision problems. Once the covering was completed, all the phenomena ceased. Following the flourishing of monastic discipline in the capital, the reputation astonished people of the past. However, the biography of Xuanzong is somewhat lacking thereafter. He also wrote five volumes of the Da Chun Chao, to understand the monastic code. Soon after, an imperial decree was issued to appoint him as the abbot of the temple, employing Bi to coordinate the monastic community and quickly enhance its achievements. He passed away at Xingshan Temple on the nineteenth day of the fifth month of the fourth year of the Daye era, at the age of seventy-nine. In the early Sui Dynasty, there were also Dao Hong, Fa Sheng, and Hong Yuan, all renowned for their studies of the monastic code. Hong resided in Xiangzhou, inheriting the lineage of Tong Yun. His appearance was dignified, and his explanations were methodical. He had seven hundred disciples, quickly propagating the Dharma. Therefore, those scholars of scriptures and treatises who wished to guide the world all stayed at Hong's lectures, observing his demeanor and adopting it as their own standard. Sheng was erudite and accomplished, but his words and actions did not match. His spirit and aspirations were lofty, and people secretly admired him, but because his influence was not widespread, the disciples who listened to his lectures were few. Yuan's learning inherited Zun Tong, and his teachings spread to Zhongshan. His principles and discipline were upright, and he enjoyed a great reputation in Youzhou and Jizhou. Because the era is not too distant, their final fates are unknown.
Shi Juelang, whose secular surname is unknown, was a native of Hedong, residing at Daxingshan Temple. He was proficient in the Four-Part Vinaya and the Great Nirvana Sutra. His spirit was lofty, and his appearance was outstanding. Walking through the streets, few people did not turn to look at him. In the fourth year of the Renshou era, an imperial decree was issued to send sarira (relics) to Juecheng Temple in Jiangzhou.
寺。初達治所出示道俗。涌出金瓶分為七分。光照徹外。穿基二丈得粟半升。又感黃雀一頭。飛迫於人全無怖懼。馴擾佛堂久便自失。又石涵蓋上。見二菩薩踞坐寶座前有一尼斂手曲敬。或見飛仙及三黃雀並及雙樹驎鳳等象。將下三日常放光明。乃迷晝夜朗過燈耀。有掩堂滅炬者。而光色逾盛溢於幽障。玄素通感榮慶相諠。朗具表聞。廣如別傳。大業之末。有敕令知大禪定道場主。鎮壓豪橫怗然向風。漸潤道化。頗懷欽重。不久卒于所住。時又有沙門海藏。識信堅正宗仰律司。屢講四分少有傳嗣。唐運置十大德。藏其一焉。又有法鏘律師。本住靜法。末厭煩梗南棲太和。幽居養志不塵僧眾。孤行巖岫偃息松林。服餌守中賞心唯識。亦搔索之開士也。及終沒後露骸山側。至夜有燈照之。道俗往觀。失燈所在。遠望還見動經兩月光照逾明。
釋慧主。俗姓賈氏。始州永歸縣人。六歲出家。為斌法師弟子。后令誦遺教一夕便度。以經驗師多有乖越。便舍之而往姜律師所。誦法華經。寺東房中講于俗律。試聽一遍性若曾聞。乃問十關無能解者。刺史以下合州白黑。皆往咨問莫不歸伏。始州一部祖宗道眾。即為州內律主受菩薩戒。既爾約束以佛為師。尚不敬天況禮神道。於是佛法方得開弘。于黃安縣造寺七所。梓潼縣造十
【現代漢語翻譯】 現代漢語譯本：寺廟。朗法師初到治所時，將舍利展示給僧人和信眾。舍利塔中涌出七個金瓶，光芒照亮四方。挖掘地基兩丈深，得到半升粟米。又感應到一隻黃雀，飛近人群卻毫無畏懼，在佛堂里馴服溫順，不久后自行離去。石涵蓋上，有人看見兩位菩薩端坐在寶座上，前面有一位尼姑合掌彎腰，恭敬地行禮。有時還能看見飛仙和三隻黃雀，以及雙樹、麒麟、鳳凰等祥瑞景象。舍利塔將要安放的三天里，常常放出光明，亮度超過白晝，比燈光還要明亮。有人試圖用遮蓋佛堂或熄滅火炬的方式來阻擋光明，但光芒反而更加強烈，穿透幽暗的障礙。僧俗大眾都感受到這種殊勝的感應，歡欣鼓舞，互相慶賀。朗法師將這些情況詳細上報，具體情況詳見其他傳記。大業末年，朝廷下令朗法師擔任大禪定道場的主持，鎮壓那些豪強，使他們都順服歸化，逐漸用佛法教化他們，頗受人們的欽佩和尊重。不久后，朗法師在所住的寺廟圓寂。當時還有一位名叫海藏的沙門，信仰堅定，精通戒律，多次講解《四分律》，但很少有人繼承他的學說。唐朝設定十大德時，海藏是其中之一。還有一位法鏘律師，原本住在清靜的寺廟裡，後來厭倦了塵世的煩擾，便隱居到南方的太和山，過著隱居的生活，修身養性，不與僧眾交往。他獨自在山巖間行走，在松林下休息，服食藥物，保持內心的平靜，欣賞萬物的本性，也是一位探索真理的開悟者。他去世后，遺體暴露在山邊，到了晚上，有燈光照亮他的遺體。僧人和信眾前去觀看，卻找不到燈在哪裡。從遠處望去，還能看到燈光在移動，經過兩個月，光芒更加明亮。 釋慧主，俗姓賈，是始州永歸縣人。六歲時出家，成為斌法師的弟子。後來，斌法師讓他背誦《遺教經》，他只用了一個晚上就背誦下來了。因為他覺得斌法師的經驗有很多錯誤，便離開了斌法師，去姜律師那裡學習，誦讀《法華經》。他在寺廟東邊的房間里講解世俗的法律，試著聽了一遍，就好像曾經聽過一樣。他提出十個關鍵問題，沒有人能夠解答。刺史以下的官員以及整個始州的僧俗百姓，都來向他請教，沒有不信服的。始州所有的祖宗道眾，都推舉他為州內的律主，並受持菩薩戒。他既然用戒律來約束自己，以佛為老師，尚且不尊敬天，更何況是禮拜神道呢？因此，佛法才得以弘揚開來。他在黃安縣建造了七所寺廟，在梓潼縣建造了十所寺廟。
【English Translation】 English version: Temple. When the monk Lang first arrived at the governing office, he displayed the relics to the monks and laypeople. Seven golden vases emerged from the stupa, their light illuminating all directions. Digging two 'zhang' (丈, a unit of length) deep into the foundation, they found half a 'sheng' (升, a unit of volume) of millet. A yellow sparrow was also sensed, flying close to people without any fear, becoming tame and docile in the Buddha hall, and soon leaving on its own. On the lid of the stone casket, some saw two Bodhisattvas seated on a precious throne, with a nun in front, folding her hands and bowing respectfully. Sometimes, celestial beings and three yellow sparrows, as well as auspicious signs like twin trees, 'qilin' (麒麟, a mythical creature), and phoenixes, were seen. For the three days leading up to the placement of the relics, light often shone forth, brighter than daylight, surpassing the brilliance of lamps. Some tried to block the light by covering the Buddha hall or extinguishing torches, but the light only grew stronger, penetrating the dark obstacles. Monks and laypeople alike felt this extraordinary response, rejoicing and congratulating each other. The monk Lang reported these circumstances in detail, as described in other biographies. At the end of the 'Daye' (大業) era, the court ordered the monk Lang to serve as the abbot of the 'Da Chan Ding' (大禪定) monastery, suppressing those powerful and unruly individuals, causing them to submit and be transformed, gradually teaching them with the Buddha's teachings, and earning people's admiration and respect. Not long after, the monk Lang passed away at the monastery where he resided. At that time, there was also a 'shamen' (沙門, monk) named Hai Zang, with firm faith and mastery of the precepts, who lectured on the 'Si Fen Lu' (四分律, Vinaya in Four Parts) many times, but few inherited his teachings. When the Tang Dynasty established the Ten Great Virtues, Hai Zang was one of them. There was also a Vinaya master named Fa Qiang, who originally lived in a quiet temple, but later became weary of the disturbances of the world, so he retreated to 'Taihe' (太和) Mountain in the south, living in seclusion, cultivating himself, and not associating with the monastic community. He walked alone among the mountain rocks, rested under the pine trees, took medicinal herbs, maintained inner peace, and appreciated the nature of all things, also an enlightened person exploring the truth. After his death, his body was exposed on the mountainside, and at night, a light shone upon his body. Monks and laypeople went to see, but could not find where the light was coming from. From a distance, they could still see the light moving, and after two months, the light became even brighter. The monk Hui Zhu, whose lay surname was Jia, was from 'Yonggui' (永歸) County in 'Shizhou' (始州). He became a monk at the age of six, becoming a disciple of Dharma Master Bin. Later, Dharma Master Bin asked him to recite the 'Yijiao Jing' (遺教經, Sutra of the Buddha's Last Teaching), and he recited it in just one night. Because he felt that Dharma Master Bin's experience had many errors, he left Dharma Master Bin and went to Vinaya Master Jiang to study and recite the 'Fahua Jing' (法華經, Lotus Sutra). He lectured on secular law in the east room of the temple, and after listening to it once, it was as if he had heard it before. He raised ten key questions, and no one could answer them. Officials below the prefect and all the monks and laypeople of 'Shizhou' (始州) came to ask him for advice, and none did not submit. All the ancestral 'dao' (道, way) followers of 'Shizhou' (始州) elected him as the Vinaya master of the state and received the Bodhisattva precepts. Since he used the precepts to restrain himself and took the Buddha as his teacher, he did not respect heaven, let alone worship the gods. Therefore, the Buddha's teachings were able to be promoted. He built seven temples in 'Huang'an' (黃安) County and ten temples in 'Zitong' (梓潼) County.
寺。武連縣造三寺。從彼至今方將盛矣。初主登冠。欲受具足。當境無人。乃入京選德于甘露寺受戒。惟聽四分余義旁通。夢見三日三夜天地闇冥眾生無眼。過此忽明眼還明凈。覺已汗流。一百日後周毀經道。方知徴應。即返故鄉。南山藏伏惟食松葉。異類禽獸同集無聲。或有山神送茯苓甘松香來。獲此供養六時行道。禽獸隨行。禮佛誦經似如聽者。仍為幽顯受菩薩戒。後有獼猴群共治道。主曰。汝性躁擾作此何為。曰時君異也。佛日通也。深怪此言。尋爾更有異祥。龍飛獸集香氣充山。其類眾矣。後有八人采弓材者。甚大驚駭。便慰主曰。聖君出世。時號開皇矣。即將出山。以事奏聞。蒙預出家。大業中。敕還本州香林寺。常弘四分為業。武德之始。陵陽公。臨益州。素少信心。將百餘馱物行至始州。令于寺內講堂佛殿僧房安置。無敢違者。主從莊還見斯穢雜。即入房中取錫杖三衣出嘆曰。死活今日矣。舉杖向諸驢騾。一時倒仆如死。兩手各擎一馱擲棄坑中。州縣官人驚怖執主。狀申陵陽。大笑一無所怪。書曰。弟子數病不逢害鬼。蒙得律師破慳貪袋。深為大利。今附沉香十斤紬綾十段仰贈。后還京日從受菩薩戒焉。貞觀三年。寺有明禪師者。清卓不群。白日獨坐見無半身。向眾述曰。吾與律師建立此寺。兩人同心
忽失半身。將不律師先去。不者明其死矣。明日食時俗人驚云。寺家設會耶。見有四路客僧數千人入寺。今何所在。尋爾午時主便無疾而逝。春秋八十九矣。
釋智保。河東人。弱齡入道。清慎居心。而在性剛謇不軌流俗。進受具后正業禁司。擁節專制挺超群侶。博聽異解貫練心神。廢立文旨大觀掌內。所以律部遐被寔賴斯人。故能維攝自他言行相守。至於流略墳素頗獲其宗。談對玄儒不后其術。筆記之工時揚大義。緣情流采嗣接英華。初住勝光末居禪定。國供豐積受用多虧。所以名僧大德日陳形器。憑準神解。可以言傳。至於衣食資求。未能清滌。僧眾四百同食一堂。新菜果瓜多選香美。保低目仰手依法受之。任得甘苦。隨便進啖。皆留子實恐傷種相。由知法者少疑未詳檢。其知量敬護皆若此也。后返勝光厲業彌峻。園蔬溉灌水雜細蟲。直歲高視但論事辦。保念此無辜交被刑害。躬執漉具達送方還。寺有草物堪為僧用者。必拾掇鳩聚身送廚帳。其雜行紛綸誠難備舉。以武德末年遘疾將漸。而正氣明爽。告友人慧滿曰。余其死矣。而精神不得超勝如何。有問意故。答云。觀其來蔭。似作守寺之神耳。而止於西院佛殿。余頻以法遣之。卒不能離。言訖便絕。自爾所陳殿宇人罕獨登。時須開入無不嗇然毛動。及后百
【現代漢語翻譯】 現代漢語譯本：忽然失去半邊身體。將不律師先走了。不然就是預示著他的死亡。第二天中午吃飯的時候，當地人驚訝地說：『寺廟裡要做法會嗎？』看見有來自四面八方的客僧數千人進入寺廟。現在（將不律師）在哪裡呢？』尋找之後，當天下午將不律師便無病去世了，享年八十九歲。
釋智保（Shi Zhibao），河東人。年輕時就遁入佛門，心地清凈謹慎，性格剛直不阿，不隨波逐流。接受具足戒后，擔任禁司的正業，以擁護戒律為己任，超越了同伴。廣泛聽取不同的見解，貫通練習心神。廢除或建立文書旨意，都瞭如指掌。所以律宗能夠廣泛傳播，實在依賴於這個人。因此他能夠約束自己和他人，言行一致。對於流傳下來的墳典和古籍，頗有心得。與玄學和儒學人士辯論，也不遜色於他們。筆記寫得很好，時常宣揚大義。緣情流采，繼承了前人的英華。最初住在勝光寺，後來住在禪定寺。國家供給豐厚，但他自己受用卻很少。所以名僧大德經常來他這裡請教問題，憑藉他的神解。可以口頭傳授。至於衣食方面的需求，未能完全清凈。僧眾四百人同在一個食堂吃飯。新採摘的蔬菜瓜果，大多選擇香味美好的。智保（Zhibao）低著頭，舉起手，依法接受，無論是甜是苦，都隨意吃下。都會留下種子，恐怕傷了種相。由此可知，懂得佛法的人很少，懷疑的人沒有詳細考察。他對於知量和敬護都是這樣的。後來返回勝光寺，更加努力修行。園中蔬菜澆灌時混雜著細小的蟲子。負責的人只顧著把事情辦好。智保（Zhibao）想到這些無辜的蟲子要被傷害，親自拿著過濾工具，把水過濾乾淨才送回去。寺廟裡有草木可以供僧人使用的，必定拾掇起來，送到廚房。他做的雜事很多，實在難以一一列舉。在武德末年得了疾病，將要去世的時候，正氣明朗。告訴朋友慧滿（Huiman）說：『我將要死了。但是精神不能夠超脫，這是為什麼呢？』慧滿（Huiman）問他原因。他回答說：『觀察它的來處，好像是守護寺廟的神。但是隻停留在西院佛殿。我多次用法力驅趕它，始終不能離開。』說完就去世了。從此以後，人們很少獨自登上他所說的殿宇。有時需要打開進入，沒有不感到害怕的。到了一百
【English Translation】 English version: Suddenly lost half of his body. The Vinaya Master Jiang Bu (Jiang Bu, a Vinaya Master) passed away first. Otherwise, it foreshadowed his death. The next day at mealtime, the locals exclaimed in surprise, 'Is the temple holding a Dharma assembly?' They saw thousands of guest monks from all directions entering the temple. Where is (Vinaya Master Jiang Bu) now?' After searching, Vinaya Master Jiang Bu passed away without illness that afternoon, at the age of eighty-nine.
釋智保 (Shi Zhibao, a monk's name), a native of Hedong. He entered the monastic life at a young age, with a pure and cautious mind, and a straightforward and unyielding character, not conforming to worldly customs. After receiving the full precepts, he served as the head of discipline, upholding the precepts as his duty, surpassing his peers. He listened widely to different views, and thoroughly practiced his mind. He was familiar with the establishment and abolition of documents and decrees. Therefore, the Vinaya school was able to spread widely, truly relying on this person. Thus, he was able to restrain himself and others, with consistent words and actions. He had a good understanding of the transmitted classics and ancient books. He was not inferior to scholars of Xuanxue (玄學, a school of metaphysics) and Confucianism in debates. He wrote well in his notes, often propagating great righteousness. He inherited the essence of his predecessors. He initially resided at Shengguang Temple (勝光寺, a temple name), and later at Chanding Temple (禪定寺, a temple name). The state provided generous offerings, but he himself used very little. Therefore, famous monks and virtuous people often came to him for advice, relying on his divine understanding. It can be taught orally. As for the needs of clothing and food, he was not completely pure. Four hundred monks ate together in one dining hall. Most of the newly picked vegetables and fruits were selected for their fragrance and beauty. Zhibao (智保) lowered his head, raised his hands, and accepted them according to the Dharma, eating them as he pleased, whether they were sweet or bitter. He would leave the seeds, fearing to harm the species. From this, it can be known that few people understand the Dharma, and those who doubt have not examined it in detail. He was like this in his knowledge of quantity and respect. Later, he returned to Shengguang Temple (勝光寺), and practiced even more diligently. When watering the vegetables in the garden, small insects were mixed in the water. The person in charge only cared about getting the job done. Zhibao (智保) thought that these innocent insects would be harmed, and personally took the filtering tools to filter the water clean before sending it back. If there were grasses and trees in the temple that could be used by the monks, he would definitely pick them up and send them to the kitchen. The miscellaneous things he did were many, and it is really difficult to list them all. At the end of the Wude (武德, an era name) period of the Tang Dynasty, he contracted a disease and was about to die, but his righteous spirit was clear and bright. He told his friend Huiman (慧滿, a monk's name), 'I am going to die. But why can't my spirit transcend?' Huiman (慧滿) asked him the reason. He replied, 'Observing its origin, it seems to be the god guarding the temple. But it only stays in the West Courtyard Buddha Hall. I have repeatedly used Dharma power to drive it away, but it has never been able to leave.' After saying this, he passed away. From then on, people rarely climbed the halls he spoke of alone. Sometimes it was necessary to open and enter, and no one did not feel afraid. After a hundred
日嘗有老姥。內懷酒食將遺諸僧。行至寺門忽被神害。身死委地器物流離。斯亦嚴厲之所致也。故僧侶攝其風威。有涉鄙吝者。皆懅而悛正矣。自保之據道。卓秀出群一食充軀。雖經病重不變前節。不宿俗舍常止僧坊。雖曾遠涉必棲林野。三衣常被瓶缽自隨。不執俗器不觀音樂。五兵六法誓不身經。理會高僧聞便赴仰。故每日再講必瓶缽自隨。肅然成風無累于教。處眾而食曾無盈長。殘水余膩並以餅拭而啖之。一滴無遺。恐損施福故也。嘗遇重病。每食有餘一兩匕者。停貯多日可得升許。親看溫煮命凈人食之。有問其故。答曰。僧食難棄。不可妄輕業耳。傳者目驗生常景行。故直筆書其弘護之相焉。又嘗患瘧。寒則水淋。熱則火炙。渴則急鹽塞其口。痢則絕食取差。斯徒眾矣。
釋智詵。字慧成。姓徐。本徐州人。炫法師之弟也。少聰敏有志節。在蜀遊學務勤律肆。會周陵法。因事入關不果所期。遂隱南嶺。終南太白形影相弔。有隋革命光啟正法。招賁碩德率先僧首。即于長安敷揚律藏。益州總管蜀王秀。奏請還蜀。王自出迎住法聚寺。道俗歸崇。寺設大齋無不來赴。將食捉筋問炫法師曰。此處護凈不。答曰。初還未得撿挍。承道不護凈乃擲筋而起曰。寧啖屠兒食。此凈銅何得啖也。諸僧數千一時都散。其嚴忌
【現代漢語翻譯】 現代漢語譯本： 曾經有一位老婦人，心裡懷著酒食想要供養眾僧。走到寺廟門口時，忽然被神所傷害，身死倒地，器物散落。這也是因為寺規嚴厲所導致的。因此僧侶們敬畏這種風氣，那些行為粗鄙吝嗇的人，都恐懼而改正了。 自保（Zibao，人名）依據佛道，卓爾不群，每天只吃一頓飯來充飢。即使生了重病也不改變之前的節操。不在俗家過夜，常住在僧人的住所。即使曾經遠行，也一定棲息在山林野外。三衣（Sanyi，比丘所持的三種袈裟）常穿在身，瓶缽（Pingbo，僧人乞食用具）隨身攜帶。不拿取世俗的器物，不觀看音樂。發誓不親自經歷五兵六法（Wubing Liufa，指各種兵器和戰陣）。只要聽說有德行高尚的僧人，就立刻前去仰慕。所以每天再次講法時，一定瓶缽隨身。嚴肅的風氣形成，沒有給佛教帶來任何拖累。在眾人之中吃飯，從來沒有多吃。剩下的水和油膩，都用餅擦拭乾凈吃掉，一滴也不浪費，恐怕損害了施主的福報的緣故。 曾經遇到重病，每次吃飯剩下的一兩勺，積攢多日可以得到一升左右。親自看著溫熱煮熟，命令凈人（Jingren，寺院中負責雜務的僧人）吃掉。有人問他原因，回答說：『僧人的食物難以丟棄，不可以隨便輕視。』 傳揚這件事的人親眼所見，他一直都是這樣的行為，所以如實地記錄下他弘揚佛法和護持佛法的樣子。 又曾經患瘧疾，冷的時候就用水淋，熱的時候就用火烤，渴的時候就趕緊用鹽塞住他的嘴，拉肚子的時候就絕食，直到病好。這些都是他的徒弟們所經歷的。
釋智詵（Shi Zhishen，人名），字慧成（Huicheng，字），姓徐（Xu，姓），是徐州人，炫法師（Xuan Fashi，人名）的弟弟。從小就聰明敏捷，有志向有節操。在蜀地遊學，致力於勤奮研究戒律。適逢周陵法（Zhou Lingfa，人名）的事情，因此進入關中沒有達到預期的目的，於是隱居在南嶺。終南山和太白山形影相弔。隋朝革命，光大了正法，招募有德之士，率先成為僧人的首領，就在長安弘揚律藏。益州總管蜀王秀（Shu Wangxiu，人名），上奏請求他回到蜀地。蜀王親自出迎，讓他住在法聚寺。道俗之人歸附崇敬。寺廟設定大型齋飯，沒有不來參加的。將要吃飯時，拿著筷子問炫法師說：『這裡護持清凈嗎？』 回答說：『剛回來還沒有來得及檢查。』 智詵認為這裡不清凈，於是扔掉筷子站起來說：『寧可吃屠夫的食物，這不清凈的銅器怎麼能吃呢？』 幾千僧人一時都散去了。他就是這樣嚴格地禁忌不清凈。
【English Translation】 English version: Once upon a time, there was an old woman who, with wine and food in her heart, intended to offer it to the monks. When she arrived at the temple gate, she was suddenly harmed by a spirit, fell dead to the ground, and her utensils were scattered. This was also caused by the strictness of the temple rules. Therefore, the monks revered this atmosphere, and those who were vulgar and stingy were frightened and corrected themselves. Zibao (person's name), based on the Buddhist path, stood out from the crowd, eating only one meal a day to fill his stomach. Even when he was seriously ill, he did not change his previous integrity. He did not stay overnight in secular homes, but often lived in monks' residences. Even if he had traveled far, he would definitely reside in the forests and fields. The three robes (Sanyi, the three kasayas held by a Bhikkhu) were always worn, and the alms bowl (Pingbo, a monk's begging utensil) was always carried. He did not take secular utensils and did not watch music. He vowed never to personally experience the five weapons and six methods (Wubing Liufa, referring to various weapons and battle formations). As soon as he heard of a monk with high virtue, he immediately went to admire him. Therefore, every time he lectured again, he would definitely carry his alms bowl with him. A solemn atmosphere was formed, without causing any burden to Buddhism. When eating among the crowd, he never ate more. The remaining water and grease were wiped clean with a cake and eaten, not a drop was wasted, for fear of harming the benefactor's blessings. Once, when he was seriously ill, the one or two spoons of food left over from each meal, accumulated over many days, could amount to about a liter. He personally watched as it was warmed and cooked, and ordered the pure person (Jingren, a monk in the monastery responsible for chores) to eat it. Someone asked him the reason, and he replied: 'A monk's food is difficult to discard, and should not be taken lightly.' Those who spread this story witnessed his constant virtuous conduct, so they truthfully recorded his appearance of promoting and protecting the Dharma. He also once suffered from malaria. When he was cold, he would be doused with water; when he was hot, he would be roasted with fire; when he was thirsty, he would quickly have salt stuffed into his mouth; when he had diarrhea, he would fast until he recovered. These were all experienced by his disciples.
釋智詵 (Shi Zhishen, person's name), courtesy name 慧成 (Huicheng, courtesy name), surname 徐 (Xu, surname), was from Xuzhou, and was the younger brother of 炫法師 (Xuan Fashi, person's name). From a young age, he was intelligent and had aspirations and integrity. He studied in Shu, diligently studying the precepts. He encountered the matter of 周陵法 (Zhou Lingfa, person's name), so he entered Guanzhong but did not achieve his expected goals, and then lived in seclusion in Nanling. Zhongnan Mountain and Taibai Mountain were his only companions. The Sui Dynasty revolutionized and promoted the righteous Dharma, recruiting virtuous people to take the lead as leaders of the monks, and he promoted the Vinaya Pitaka in Chang'an. The Chief Administrator of Yizhou, 蜀王秀 (Shu Wangxiu, person's name), submitted a memorial requesting him to return to Shu. The King of Shu personally welcomed him and had him live in Fajusi Temple. People of both the Daoist and secular communities revered and respected him. The temple set up a large vegetarian meal, and everyone came to attend. When about to eat, he held his chopsticks and asked 炫法師 (Xuan Fashi) , 'Is this place upholding purity?' He replied, 'I just returned and haven't had time to inspect.' Zhishen thought that this place was not pure, so he threw down his chopsticks and stood up, saying, 'I would rather eat a butcher's food, how can I eat from this impure copper utensil?' Thousands of monks dispersed at once. This is how strictly he avoided impurity.
若此。故其在眾屏氣寂然。性不受施不妄干物。有僧道恢。為人兇險。遙見走避。人曰。卿從來不畏一人。何故畏詵律師耶。答曰。此佛法中王。那得不畏。人曰。以恢公膂力。可敵律師百人耶。答曰。縱敵千人。遙見百脈已沈四支不舉。何敵之有乎。后以人請戒禁。行將諠擾。乃辭入龍居山寺。幽棲深阻軌跡不通延出辭疾。意欲登劍閣廓清井絡。與詵書令歸國化。使略答云。辱使至止並以誠言。披閱循環一言三複。文清淥水理破秋毫。貧道戒行多闕化術無方。宅身荒谷四十餘載。狎魚鳥以樵歌。習禪那思般若。以此卒歲分填溝壑。不謂耆年有幸運屬休明。伏惟相王殿下。德隆三古道振百王。公攘臂而歸舊里。衣錦而旋本邑。百姓有再生之期。萬物起息肩之望。搢紳君子。捧玉帛而來儀。慷慨丈夫。委干戈而伏道。昔長卿返蜀徒擅清文。鄧艾前來未能偃武。公華陽甲族未絡名家。捧日登朝懷金問道。劍南長幼並俟來蘇。豈藉微風自然草靡。當勸諸首領越境參迎。秀得書示軍眾。先作禮曰。人物爭歸。律師之力也。以武德元年十月一日平居而逝。年八十矣。
續高僧傳卷第二十一 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十二
大唐西明寺沙門釋道宣撰
明律下
正傳九 附見七
唐京師弘福寺釋智首傳一
唐京師普光寺釋慧琎傳二(滿德 真懿 善智 敬道)
唐相州日光寺釋法礪傳三
唐京師普光寺釋玄琬傳四
唐蒲州仁壽寺釋慧蕭傳五
唐京師普光寺釋慧滿傳六
唐箕山沙門慧進傳七
唐并州義興寺釋道亮傳八(道胄)
唐蘇州通玄寺釋慧旻傳九
釋智首。姓皇甫氏。其源即安定玄晏先生之後也。家世丘園素居物表。隨官流寓徙宅漳濱。而幼抱貞亮夙標雄杰。髫年離俗馳譽鄉邦。初投相州雲門寺智旻而出家焉。旻亦禪府龍驤心學翹望。即稠公之神足也。以首歲居學稚且略禁科。權示五門擁其三業。而神慧所指不慕下流。覽屬遺教戒為師本。定慧眾善自此而繁。義理相符敢違先誥。所以每值律徒潛聲咨問。隨聞弘范如說修行。由是五眾分騼。莫不就而請謁。俄而母氏辭世。復入道門。名為法施。住于官寺。深修八敬遵重五儀。志欲預有。制門誓願奉而承則。然尼眾在道。染附情深戒約是投。率多輕毀。而施割愛從道履正棲心。威服尼流聲高魏土。自玄化東被未有斯蹤。以首膝下相親素鐘華望。施欲早服道味濡沫戒宗。乃啟旻授其具足。而未之許也。便內惟正檢外訊儕章。恭附遵修緝諧倫伍。旻察其儀軌
【現代漢語翻譯】 現代漢語譯本 正傳九 附見七
唐京師弘福寺釋智首傳一
唐京師普光寺釋慧琎（Huijin）（滿德（Mande），真懿（Zhenyi），善智（Shanzhi），敬道（Jingdao））傳二
唐相州日光寺釋法礪（Fali）傳三
唐京師普光寺釋玄琬（Xuanwan）傳四
唐蒲州仁壽寺釋慧蕭（Huixiao）傳五
唐京師普光寺釋慧滿（Huiman）傳六
唐箕山沙門慧進（Huijin）傳七
唐并州義興寺釋道亮（Daoliang）（道胄（Daozhou））傳八
唐蘇州通玄寺釋慧旻（Huimin）傳九
釋智首（Zhishou），姓皇甫氏（Huangfushi）。其家族淵源可追溯到安定玄晏先生之後。世代居住在鄉間園林，生活超脫世俗。因隨官職調動而遷居到漳濱。他從小就懷有忠貞正直的品格，年少時就展現出卓越的才能。很小年紀就離開世俗，在鄉里享有盛名。最初投奔相州雲門寺的智旻（Zhimin）出家。智旻（Zhimin）也是禪宗界的傑出人物，在心性學問方面備受推崇，可以稱得上是稠公（Chou Gong）的得力弟子。因為智首（Zhishou）年紀尚小，學識尚淺，暫時限制他學習全部戒律，只讓他學習五門中的一部分，掌握身、口、意三業。但他心思聰慧，不甘平庸。博覽佛教經典，以戒律為根本。從此，在定和慧的修習以及各種善行方面都日益精進。他認為義理如果與佛陀的教誨相符，就不敢違背。因此，每當遇到精通戒律的僧人，都會悄悄地向他們請教。聽聞后，就按照所說的去修行。因此，僧團中的五眾弟子，沒有不來向他請教的。不久，他的母親去世，他又進入道門，法號法施（Fashi），住在官寺里。他深入修習八敬法，嚴格遵守五儀。立志要事先制定好修行規範，誓願奉行並繼承。然而，尼眾在修行過程中，常常被情感所困擾，戒律約束對她們來說是一種束縛，所以很多人輕視和毀壞戒律。而法施（Fashi）割捨世俗的愛戀，遵循正道，安住于佛法。他的威儀折服了尼眾，聲名遠揚于魏地。自從佛教傳入中國以來，從未有過這樣的事蹟。智首（Zhishou）從小就與他親近，一直被寄予厚望。法施（Fashi）希望早日接受佛法的滋養，學習戒律。於是向智旻（Zhimin）請求授予他具足戒，但智旻（Zhimin）沒有答應。他便在內心端正自己的行為，對外虛心請教同修。恭敬地遵守和修行，與同伴和諧相處。智旻（Zhimin）觀察了他的儀軌
【English Translation】 English version Chapter of Exemplary Lives 9, Appendix 7
Biography 1 of Monk Zhishou of Hongfu Temple in the Tang Dynasty Capital
Biography 2 of Monk Huijin (Full of Virtue), (True Excellence), (Good Wisdom), (Reverent Path) of Puguang Temple in the Tang Dynasty Capital
Biography 3 of Monk Fali of Riguang Temple in Xiang Prefecture during the Tang Dynasty
Biography 4 of Monk Xuanwan of Puguang Temple in the Tang Dynasty Capital
Biography 5 of Monk Huixiao of Renshou Temple in Pu Prefecture during the Tang Dynasty
Biography 6 of Monk Huiman of Puguang Temple in the Tang Dynasty Capital
Biography 7 of the Shramana Huijin of Ji Mountain during the Tang Dynasty
Biography 8 of Monk Daoliang (Path Lineage) of Yixing Temple in Bing Prefecture during the Tang Dynasty
Biography 9 of Monk Huimin of Tongxuan Temple in Su Prefecture during the Tang Dynasty
Monk Zhishou, whose surname was Huangfushi. His lineage can be traced back to the recluse Mr. Xuan Yan of Anding. His family lived in rural gardens for generations, their lives detached from worldly affairs. Due to official transfers, they moved to Zhangbin. From a young age, he possessed integrity and honesty, displaying outstanding talent in his youth. He left the secular world at a young age, earning fame in his hometown. He initially joined Monk Zhimin of Yunmen Temple in Xiang Prefecture to become a monk. Zhimin was also a prominent figure in the Chan school, highly regarded for his understanding of the mind, and could be considered a capable disciple of Master Chou. Because Zhishou was young and his knowledge was limited, he was temporarily restricted from studying all the precepts, only learning a portion of the five disciplines, mastering the three karmas of body, speech, and mind. However, his intelligence was sharp, and he was unwilling to be mediocre. He extensively studied Buddhist scriptures, taking the precepts as his foundation. From then on, he diligently progressed in the practice of meditation and wisdom, as well as various virtuous deeds. He believed that if the principles aligned with the Buddha's teachings, he would not dare to disobey them. Therefore, whenever he encountered monks proficient in the precepts, he would quietly consult them. After hearing their teachings, he would practice accordingly. As a result, the five groups of disciples in the Sangha all came to him for guidance. Soon after, his mother passed away, and he entered the monastic order again, taking the Dharma name Fashi, residing in a government-supported temple. He deeply practiced the Eight Respects and strictly observed the Five Disciplines. He aspired to establish monastic rules in advance, vowing to uphold and inherit them. However, nuns in their practice were often troubled by emotions, and the constraints of the precepts were a burden to them, so many of them disregarded and violated the precepts. Fashi, on the other hand, relinquished worldly attachments, followed the righteous path, and dwelled in the Dharma. His dignified conduct impressed the nuns, and his reputation spread throughout the Wei region. Since Buddhism was introduced to China, there had never been such an example. Zhishou had been close to him since childhood and had always been held in high regard. Fashi hoped to receive the nourishment of the Dharma and study the precepts as soon as possible. Therefore, he requested Zhimin to grant him the full ordination, but Zhimin did not agree. He then rectified his behavior internally and humbly sought advice from his fellow practitioners externally. He respectfully observed and practiced, living harmoniously with his companions. Zhimin observed his conduct
默而識之。知其風骨堅深乃許其受戒。首以緣成之法事假明賢。恐薄墜行門便有淪道器。乃周訪鄭衛盛德勝人。不累年期必邀登訃。時過三載方遂素懷。二十有二方稟大戒。雖從師授而得否未知。乃于古佛塔前請祈顯證。蒙降佛摩頂身心安泰。方知感戒有實。自爾旦夕咨訪挺出恒標。雖教所未聞。而行儀先備。及尋律部多會其文。明若夙知更陶神府。其有事義乖滯者。皆汰澮相融冥逾合契。后聽道洪律席。同侶七百鋒穎如林。至於尋文比義。自言迥拔。及玄思勵勇通冠群宗。剛正嚴明風飆遺緒者。莫尚于首矣。故未至立年頻開律府。懿德敏行咸共器之。靈裕法師道振雄伯范超倫等。親管緇屬預在下筵。時共美之重增榮觀。會隋高造寺遠召禪宗。將欲廣振律詮流暉帝壤。若不附定通戒。行學無歸。遂隨師入關止於禪定。解既冥通聲光三輔。初達天邑具覽篇章便更博觀。新解潤以前聞。有識悟其玄規。更開講肆既副本願。登即然之。每日處眾敷弘。余時卻掃尋閱。於是三藏眾經四年考定。其有詞旨與律相關者。並對疏條會其前失。自律部東闡六百許年。傳度歸戒多迷體相。五部混而未分。二見紛其交雜。海內受戒。並誦法正之文。至於行護。隨相多委師資相襲。緩急任其去取。輕重互而裁斷。首乃銜慨披栝往往發矇。商略
【現代漢語翻譯】 默然記在心裡。知道他風骨堅定深厚才允許他受戒。首先用因緣成就之法，假借賢者的名義。唯恐他意志薄弱而離開修行之門，從而沉淪道器。於是四處尋訪鄭地、衛地的盛德之人，勝過一般人。不限定年限，一定要邀請到德高望重之人。過了三年才實現平素的願望。二十二歲才受具足戒。雖然跟隨師父受戒，但不知道是否真正得到戒體。於是在古佛塔前祈求顯靈證明。蒙佛降臨摩頂，身心安泰。才知道感受戒體是真實的。從此早晚請教，表現突出，成為眾人的榜樣。即使是經典中沒有聽聞過的，他的行為儀軌也事先準備好了。等到研習律部，大多與經文相合。明白得好像前世就知道一樣，更加錘鍊精神境界。其中有事理與戒律相違背的地方，都像用水溝里的水匯入大河一樣，融合得非常契合。後來聽道洪律師講律，同伴七百人，才華像樹林一樣茂盛。至於尋章摘句，比較義理，他自認為遠遠超過別人。等到深入思考，奮發努力，通達各宗。剛強正直，嚴謹明察，有風範和遺風的人，沒有比他更強的了。所以在還未到而立之年就多次開講律法。美好的品德和敏捷的行動，大家都器重他。靈裕法師、道振、雄伯、范超倫等人，親自管理僧眾，預先坐在下座。當時一起讚美他，更加增添了他的榮耀。適逢隋高祖建造寺廟，從遠處召請禪宗。想要廣泛弘揚律宗，使光輝照耀帝都。如果不是依據已經確定的通戒，修行和學習就沒有歸宿。於是跟隨師父入關，住在禪定寺。他的見解已經非常通達，聲名遠播三輔地區。剛到京城，詳細閱讀了律宗的篇章，便更加廣泛地學習。新的見解滋潤了以前的學識，有見識的人領悟了他的玄妙之處。再次開設講堂，既符合他原來的願望，立刻就開始了。每天在眾人面前弘揚佛法，其餘時間則打掃庭院，尋閱經典。於是用了四年時間考訂三藏經典，其中有詞句旨意與戒律相關的，都對照疏文，指出以前的錯誤。自從律宗傳到東方六百多年，傳授戒律，迴歸戒體，大多迷失了它的體相。五部律混雜而沒有區分，兩種見解紛繁交錯。海內受戒，都誦讀法正的經文，至於行為守護，大多委託師父，師父之間互相沿襲，緩急之事任憑他們取捨，輕重之事互相裁斷。他於是心懷感慨，披荊斬棘，常常啓發矇昧，商量討論。 English version: He silently memorized it. Knowing that his character was firm and profound, he permitted him to receive the precepts. First, he used the method of conditioned arising, falsely relying on a wise man. Fearing that he would be weak-willed and leave the path of practice, thus falling into ruin, he sought out virtuous people in Zheng and Wei, who were superior to ordinary people. Without setting a time limit, he would definitely invite someone of high virtue. After three years, he finally realized his long-held wish. At the age of twenty-two, he received the full precepts. Although he received the precepts from his teacher, he did not know if he had truly obtained the precept body. Therefore, he prayed for a miraculous proof in front of the ancient Buddha pagoda. He received the Buddha's touch on his head, and his body and mind were at peace. Only then did he know that receiving the precepts was real. From then on, he consulted day and night, stood out, and became a model for everyone. Even if he had not heard of it in the scriptures, his conduct and rituals were prepared in advance. When he studied the Vinaya, most of it corresponded to the scriptures. He understood it as if he had known it in a previous life, and he further tempered his spiritual realm. Where there were discrepancies between matters and principles and the precepts, they were like water from a ditch flowing into a river, merging very harmoniously. Later, he listened to the Vinaya lectures of Dharma Master Dao Hong, and his seven hundred companions were as talented as a forest. As for searching for chapters and verses and comparing meanings, he considered himself far superior to others. When he thought deeply, strived hard, and became proficient in all schools, he was the strongest in being strong, upright, strict, and discerning, and having the demeanor and legacy of the past. Therefore, before the age of thirty, he lectured on the Vinaya many times. His beautiful virtues and quick actions were valued by everyone. Dharma Master Ling Yu, Dao Zhen, Xiong Bo, Fan Chao Lun, and others personally managed the Sangha and sat in the lower seats in advance. At that time, they praised him together, further adding to his glory. It happened that Emperor Gaozu of the Sui Dynasty built temples and summoned the Chan school from afar. He wanted to widely promote the Vinaya school and make its glory shine on the imperial capital. If it were not based on the already established common precepts, practice and learning would have no place to return to. Therefore, he followed his teacher into the capital and stayed at the Chan Ding Temple. His views were already very thorough, and his reputation spread throughout the Three Auxiliary Regions. As soon as he arrived in the capital, he read the chapters of the Vinaya in detail and studied even more widely. His new views nourished his previous knowledge, and those with knowledge understood his profoundness. He opened lecture halls again, which conformed to his original wishes, and he began immediately. Every day he propagated the Dharma in front of the public, and in his spare time he cleaned the courtyard and searched through the scriptures. Therefore, he spent four years examining the Tripitaka, and where there were words and meanings related to the precepts, he compared them with the commentaries and pointed out the previous mistakes. Since the Vinaya school was transmitted to the East for more than six hundred years, the transmission of precepts and the return to the precept body mostly lost its essence. The five parts of the Vinaya were mixed and not distinguished, and the two views were confused and intertwined. Those who received the precepts within the country all recited the sutras of Dharma, but as for the protection of conduct, they mostly entrusted it to the teachers, and the teachers followed each other, allowing them to choose and discard matters according to urgency, and to cut off matters according to importance. He was filled with emotion, cut through the thorns, often enlightened the ignorant, and discussed.
【English Translation】 Silently memorizing it. Knowing that his character was firm and profound, he permitted him to receive the precepts. First, he used the method of conditioned arising, falsely relying on a wise man. Fearing that he would be weak-willed and leave the path of practice, thus falling into ruin, he sought out virtuous people in Zheng and Wei, who were superior to ordinary people. Without setting a time limit, he would definitely invite someone of high virtue. After three years, he finally realized his long-held wish. At the age of twenty-two, he received the full precepts. Although he received the precepts from his teacher, he did not know if he had truly obtained the precept body. Therefore, he prayed for a miraculous proof in front of the ancient Buddha pagoda. He received the Buddha's touch on his head, and his body and mind were at peace. Only then did he know that receiving the precepts was real. From then on, he consulted day and night, stood out, and became a model for everyone. Even if he had not heard of it in the scriptures, his conduct and rituals were prepared in advance. When he studied the Vinaya, most of it corresponded to the scriptures. He understood it as if he had known it in a previous life, and he further tempered his spiritual realm. Where there were discrepancies between matters and principles and the precepts, they were like water from a ditch flowing into a river, merging very harmoniously. Later, he listened to the Vinaya lectures of Dharma Master Dao Hong, and his seven hundred companions were as talented as a forest. As for searching for chapters and verses and comparing meanings, he considered himself far superior to others. When he thought deeply, strived hard, and became proficient in all schools, he was the strongest in being strong, upright, strict, and discerning, and having the demeanor and legacy of the past. Therefore, before the age of thirty, he lectured on the Vinaya many times. His beautiful virtues and quick actions were valued by everyone. Dharma Master Ling Yu, Dao Zhen, Xiong Bo, Fan Chao Lun, and others personally managed the Sangha and sat in the lower seats in advance. At that time, they praised him together, further adding to his glory. It happened that Emperor Gaozu of the Sui Dynasty built temples and summoned the Chan school from afar. He wanted to widely promote the Vinaya school and make its glory shine on the imperial capital. If it were not based on the already established common precepts, practice and learning would have no place to return to. Therefore, he followed his teacher into the capital and stayed at the Chan Ding Temple. His views were already very thorough, and his reputation spread throughout the Three Auxiliary Regions. As soon as he arrived in the capital, he read the chapters of the Vinaya in detail and studied even more widely. His new views nourished his previous knowledge, and those with knowledge understood his profoundness. He opened lecture halls again, which conformed to his original wishes, and he began immediately. Every day he propagated the Dharma in front of the public, and in his spare time he cleaned the courtyard and searched through the scriptures. Therefore, he spent four years examining the Tripitaka, and where there were words and meanings related to the precepts, he compared them with the commentaries and pointed out the previous mistakes. Since the Vinaya school was transmitted to the East for more than six hundred years, the transmission of precepts and the return to the precept body mostly lost its essence. The five parts of the Vinaya were mixed and not distinguished, and the two views were confused and intertwined. Those who received the precepts within the country all recited the sutras of Dharma, but as for the protection of conduct, they mostly entrusted it to the teachers, and the teachers followed each other, allowing them to choose and discard matters according to urgency, and to cut off matters according to importance. He was filled with emotion, cut through the thorns, often enlightened the ignorant, and discussed.
古今具陳人世。著五部區分鈔二十一卷。所謂高墉崇映天網遐張。再敞殊文統疏異術。群律見翻四百餘卷因循講解。由來一亂。今並括其同異。定其廢立。本疏雲師所撰。今纘兩倍過之。故得諸部方駕于唐衢。七眾周睇于貞觀者。首之力矣。但關中專尚素奉僧祇。洪遵律師創開四分。而兼經通誨。道俗奔隨。至於傳文律儀蓋蔑如也。首乃播此幽求便即對開兩設。沈文伏義。亙通古而未弘。碩難巨疑。抑眾師之不解。皆標宗控會。釋然大觀。是由理思淹融。故能統詳決矣。使夫持律之賓日填堂宇。遵亦親於法座命眾師之。相成之道不忘。弘贊之功靡替。遂得知歸秦土。莫不宗猷法鏡。始於隨文末紀。終於大漸之前。三十餘載獨步京輦無敢抗衡敷演所被成匠非一所以見跡行徒知名唐世者。皆是首之汲引。寔由匡弼之功。而復每升法宇規誡學徒。微涉濫非者為停講坐。或有墮學者皆召而誨喻。聞者垂泣無不懲革。大業之始。又追住大禪定道場。今所謂大總持寺是也。供事轉厚彌所遺削。顧以道穆帝里化移關表舊土凋喪流神靡依。乃抽撤什物百有餘段。于相州雲門故墟。今名光嚴山寺。于出家受戒二所雙建兩塔。鎣以珠寶飾以丹青。為列代之儀表。亦行學之資據。各銘景行樹于塔右。貞觀元年。有天竺三藏大赍梵本擬譯唐文。
乃詔所司搜揚英達。僉議所及遂處翻傳。其有義涉律宗。皆咨而取正。至於八年。上以聖善早喪遠感難陳雖化滿天下而罔極之情未展。奉為太穆皇后。于宮城之西造弘福寺。廣延德望咸萃其中。恐僥倖時譽妄登位席。以首道素嚴正不濫邀延。百辟上聞。召為弘福上座即總綱任采擢僧倫。其有預在徴迎。莫不咨而趣舍。使夫眾侶云會等嗅如蘭不肅成規流芳不絕。自爰初開講誓窮百遍。必得果心夕死可矣。始於漳表終至渭濱。隨方陶誘恰窮本願。慶本所念未幾而終。詳諸物議可為知命以貞觀九年四月二十二日。宿疹再加。卒于所住。春秋六十有九。皇上哀悼。下敕令百司供給。喪事所須務令周備。自隋至唐。僧無國葬。創開摸揩。時共重之。僕射房玄齡。詹事杜正倫。並諸公卿。並親盡哀訴崇戒范也。至二十九日。裝辦方具。時惟炎夏而尸不腐臭。眾共嗟之。斯持戒力也。諸寺門學競引素幢充諸街弄。官給地十畝于京城西郊之龍首原。縣夫三百筑土墳之。種柏千株於今茂矣。慕義門學共立高碑。勒于弘福寺門。許敬宗為文。初律師弘化終始有聞。博見之舉通古罕例。自講士交競救習昔傳。仇勘群宗多乖名實。非夫積因往世。故得情啟天乘。數百年來收宗始定。兼勤于聽說重於行事。隨務造儀皆施箴艾。每於晦望說戒先具法
物。花香交飾鎣發堂中。預在聽徒合掌跪坐一眾兢竦。終於前事說欲陳凈偏所誡期。每講出罪濯諸沈累。故持律之士多往參焉。自終世后此事便絕。余嘗處末座向經十載具觀盛化。不覺謂之。生常初未之欽遇也。乃發憤關表具覿異徒。溢目者希將還京輔。忽承即世行相自崩。返望當時有逾天岸。嗚呼可悲之深矣。
釋慧琎。姓吳。楊州江都人也。母懷之時。即祛嗜慾。辛腥俗味眇然不顧。識者以為兒之所致。同身子矣。及年七歲心慕緇徒。道見沙門尋而忘返。親欣其信仰也。遂放依榮法師而出家焉。孝謹天然罔由師訓。隨從奉敬初無乖越。每從榮游履諸寺。一無敢出離。便於榮所臥床下席地而伏。斯例非一。聽榮攝論大悟時倫。即而講說。嗟賞者眾。談吐清雅妙會物情。于仁壽年中。從榮被召入于禪定。及具戒后專精律儀。聽遵律師講凡二十遍。又聽首律師數亦相及。謙弱成治豎論不言。講揚攝論方敷律相。時以其寄大乘而弘行范也。大業末歷郊壘多虞。禪定一眾雅推琎善能禦敵。乃總集諸處人畜。普在昆池一莊。多設戰樓用以防擬。琎獨號令莫敢當鋒。時司竹群賊鼓行郊野。所至摧殄無抗拒者。兵臨莊次。意在誅蕩。琎登樓一望。但見張旗十里。乃收束弓刀反縛奴僕。大設肴膳廣開倉廩。身先入陣勞問軍主。
【現代漢語翻譯】 現代漢語譯本： 物品。花香交織裝飾著鎣發堂中，預先在此聽講的弟子們合掌跪坐，個個恭敬肅穆。最終談及過去的事情，想要陳述凈偏（指一種佛教修行方式）所告誡的期望。每次講經都爲了洗滌眾生的罪過，清除各種沉重的負擔。因此，許多持戒精嚴的僧人都前往參與。自從凈偏去世后，這樣的盛況便不再有了。我曾經忝列末座，跟隨學習了十年，親眼目睹了當時的盛況。不覺感嘆，自己平生最初未曾如此欽佩和際遇過。於是發憤上書，四處拜訪不同的修行者。但能讓我眼前一亮的很少，本打算返回京城輔佐朝廷，卻突然得知凈偏去世的訊息，他的德行風範也隨之崩塌。回望當時的情景，感覺就像天涯海角般遙遠。唉，真是令人深感悲痛啊。 釋慧琎（釋慧琎，一位僧人的名字），姓吳，是揚州江都人。他的母親懷孕時，就戒除了各種嗜好和慾望，對辛辣腥膻的食物一點也不沾。有見識的人認為這是因為腹中胎兒的緣故，與他同爲一體了。到了七歲時，慧琎內心向往僧侶的生活。在路上見到沙門（指佛教出家人），便追尋而去，流連忘返。他的父母很高興他有這樣的信仰，於是就讓他跟隨榮法師（榮法師，一位僧人的名字）出家。慧琎天性孝順恭敬，無需老師的教導。跟隨榮法師，侍奉恭敬，從沒有違背或超越禮節。每次跟隨榮法師遊歷各個寺廟，都不敢擅自離開。常常在榮法師睡覺的床下，鋪個蓆子就睡在那裡。這樣的例子不止一次。聽榮法師講解《攝大乘論》（《攝大乘論》，佛教論著名稱），慧琎大徹大悟，超越了同輩。隨即開始講經說法，受到眾人的讚賞。他談吐清雅，精妙地領會事物的真情。在仁壽年間，跟隨榮法師被召入禪定寺。受具足戒后，專心研究律儀。聽遵律師（遵律師，一位僧人的名字）講解律法二十多遍，又聽首律師（首律師，一位僧人的名字）講解的次數也差不多。他謙虛謹慎，成就了治理的能力，即使有爭論也不輕易發言。講解《攝大乘論》，宣揚律法，當時的人認為他寄託于大乘佛教，而弘揚了行爲規範。大業末年，各地戰火紛飛，危機四伏。禪定寺的僧眾都推舉慧琎善於抵禦敵人。於是他召集各處的人力和牲畜，全部集中在昆池的一個莊園里，設定了很多戰樓用來防禦。慧琎獨自指揮號令，沒有人敢於對抗。當時司竹的群賊攻打郊野，所到之處摧毀殆盡，沒有人敢於抵抗。賊兵逼近莊園，意圖誅殺蕩平。慧琎登上戰樓一看，只見賊兵張旗綿延十里。於是他收起弓箭刀槍，反綁奴僕，大擺宴席，廣開糧倉，親自到賊兵陣前慰問軍主。
【English Translation】 English version: Items. The fragrance of flowers intertwined, adorning the Yingfa Hall. Disciples who were present to listen, sat kneeling with their palms together, each one respectful and solemn. Finally, speaking of past events, wanting to present the expectations cautioned by Jingpian (Jingpian, referring to a Buddhist practice). Each lecture was to cleanse the sins of sentient beings, removing various heavy burdens. Therefore, many monks who strictly adhered to the precepts went to participate. Since Jingpian's passing, such grandeur has ceased to exist. I once held a seat at the end, following and learning for ten years, witnessing the grandeur of that time. I couldn't help but lament that I had never encountered such admiration and opportunity in my life. So, I was determined to write memorials and visit different practitioners everywhere. But few could brighten my eyes. Originally intending to return to the capital to assist the court, I suddenly learned of Jingpian's passing, and his virtuous demeanor collapsed with him. Looking back at the scene at that time, it felt as distant as the horizon. Alas, how deeply saddening it is. 釋慧琎 (Shi Huijin, the name of a monk), whose surname was Wu, was a native of Jiangdu in Yangzhou. When his mother was pregnant, she abstained from all kinds of hobbies and desires, and did not touch spicy and fishy foods at all. Knowledgeable people believed that this was because of the fetus in her womb, being one with him. At the age of seven, Huijin yearned for the life of a monk. Seeing a Shamen (Shamen, referring to a Buddhist monk) on the road, he pursued him and lingered, forgetting to return. His parents were very happy that he had such faith, so they let him become a monk under Dharma Master Rong (Dharma Master Rong, the name of a monk). Huijin was naturally filial and respectful, without the need for a teacher's instruction. Following Dharma Master Rong, he served with respect, never violating or exceeding etiquette. Every time he followed Dharma Master Rong to visit various temples, he did not dare to leave without permission. He often slept on a mat under the bed where Dharma Master Rong slept. Such examples were not uncommon. Listening to Dharma Master Rong's explanation of the Mahāyānasaṃgraha (Mahāyānasaṃgraha, the name of a Buddhist treatise), Huijin had a great enlightenment, surpassing his peers. He then began to preach and teach the Dharma, receiving praise from the crowd. His speech was elegant, and he subtly understood the true feelings of things. During the Renshou years, he was summoned to the Chan Ding Temple with Dharma Master Rong. After receiving the full precepts, he devoted himself to the study of the Vinaya. He listened to Vinaya Master Zun (Vinaya Master Zun, the name of a monk) explain the Dharma more than twenty times, and also listened to Chief Master (Chief Master, the name of a monk) explain it about the same number of times. He was humble and cautious, achieving the ability to govern, and did not easily speak even when there were disputes. Explaining the Mahāyānasaṃgraha, propagating the Vinaya, people at that time believed that he was entrusted to Mahayana Buddhism and promoted behavioral norms. At the end of the Daye era, wars were raging everywhere, and crises were lurking. The monks of Chan Ding Temple all recommended Huijin as being good at resisting enemies. So he gathered manpower and livestock from all over the place, all concentrated in a manor in Kunchi, and set up many battle towers for defense. Huijin alone commanded and ordered, and no one dared to confront him. At that time, the bandits of Sizhu attacked the suburbs, destroying everything they passed, and no one dared to resist. The bandits approached the manor, intending to kill and destroy it. Huijin climbed the battle tower and saw that the bandits were flying flags for ten miles. So he put away his bows and arrows, tied up the servants, set up a large banquet, opened the granaries, and personally went to the front of the bandits to comfort the military lord.
引至莊中命令就坐。既見盛設相與開顏。各執琎手。健道人也。飽啖而旋。惟取牛十頭擬勞軍士。牽至中道琎復從乞。以銜前顧皆用還之。所以義寧之初通莊並潰。惟有禪定如舊無損。即深明機要善達開遮。一人而已。加又偏工巧性無施不可。或莊嚴彩飾。或丹青輪奐。或裁縫服玩。或驅策人物。眾兼四百通用推賢。至於誦說戒經。清音流靡。由來怠墮者聞琎說戒皆來坐聽。竦耳峻坐畏其聲止。貞觀之初任云花寺上座。常弘攝論化開律部。晚又下令徴入普光。綱理僧倫大小清穆。以八年冬終於此寺。春秋五十餘矣。時又有沙門滿德善智真懿敬道者。同琎所學慕義朋從。德慧悟天開談說弘暢。智博解深奧情欣護法。懿導說有功化行多阻。道抱素自資性存經史。多從物故。懿獨存焉揚敷京輦。
釋法礪。俗姓李氏。趙人也。因宦遂家于相焉。生而牙齒全具。迄於終老中無齔毀。堅白逾常。登年學位便欣大法。初歸靈裕法師。即度為弟子。風素翔郁威容都雅。言議博達欣尚玄奧。受具已后敦慎戒科。從靜洪津師咨學四分。指撝刑網有歷年所。振績徽猷譽騰時類。功業既著更師異軌。又從恒州淵公。聽集大義乃周兩載。統略支葉窮討根源。當即簙引所聞開講律要。詞吐簡詣攻難彌堅。故得鄰幾獨絕尤稱今古。末又往江南
遊覽十誦。而盛專師授討擊未資。還返鄴中適緣開導。屬隋煬道銷岳瀆塵擾。聽徒擁戢咨逮無因。唐運初基法門重辟。會臨漳令裴師遠。夙承清訓預展法筵。請礪在縣敷弘相續。綿積累載開悟極多。四方懷道霄興命駕。解契升堂行敦入室。礪以初學舊習委訪莫歸。若不流於文記是則通心無路。乃開拓素業更委異聞。旁訊經論為之本疏。時慧休法師道聲遠被見重世猷。贊擊神理文義相接。故得符采相照律觀高邈。休有功焉。以貞觀九年十月。卒于故鄴日光住寺。春秋六十有七。前後講律四十餘遍。制四分疏十卷。羯磨疏三卷。舍懺儀輕重敘等。各施卷部見重於時。時衛州道爍。律學所崇。業駕于礪。為時所重矣。
釋玄琬。俗姓揚。弘農華州人也。遠祖因徙今居雍州之新豐焉。青襟悟道履操沖明。志在學年方游法苑。事沙門曇延法師。延震嶺宏標遺教法主。隋文欽重立寺處之。具見別傳。而琬位居入室恭恪據懷及進具后。便隨洪遵律師伏膺四分。冠冤遮性镕汰持犯。涉律三載便事敷演。使於後進樂推前英嘆美。乃旋踵本師。涅槃真體。捃掇新異。妙寫幽微。又欲欽佩唯識包舉理性。于曇遷禪師稟學攝論。並尋閱眾鋒。窮其心計。法華大集楞伽勝鬘地論中百等。並資承茂實。研核新聞。環循彌討。其際搜會。擢其玄
【現代漢語翻譯】 現代漢語譯本： 遊歷各地研習《十誦律》，然而盛專的師父傳授的討擊之法還未掌握，於是返回鄴城，適逢開導的機緣。正趕上隋煬帝的統治衰敗，各地戰亂紛紛，聽法的僧眾聚集在一起，想要請教卻無門路。唐朝建立之初，佛法得以重新興盛。適逢臨漳縣令裴師遠，一向接受佛法的清凈教誨，預先安排了弘揚佛法的場所，邀請僧人礪在該縣弘揚佛法，使佛法得以相續傳承。經過多年積累，開悟的人非常多。四方有志於佛法的人紛紛前來，理解佛法真諦的人升堂入室，行為敦厚的人深入佛法堂奧。礪因為是初學者，舊的習慣難以改變，所以廣泛地請教，但最終沒有找到歸宿。如果不用文字記錄下來，那麼就無法通達佛法的心路。於是開拓原有的事業，更加廣泛地蒐集各種見聞，廣泛地諮詢經論，併爲此撰寫疏解。當時慧休法師的道行聲名遠播，受到世人的重視，讚揚他精通佛法的玄妙道理，文章義理相互銜接。因此，他的文章能夠相互輝映，對戒律的見解高遠深邃，慧休法師對此做出了很大的貢獻。在貞觀九年十月，礪法師在原來的鄴城日光住寺圓寂，享年六十七歲。前後講解戒律四十多遍，撰寫了《四分律疏》十卷，《羯磨疏》三卷，以及《舍懺儀》、《輕重敘》等，都各自成捲成部，在當時受到重視。當時衛州的道爍法師，以戒律學而聞名，他的學業超過了礪法師，因此被當時的人所器重。
釋玄琬（釋：佛教僧侶的尊稱；玄琬：人名）。俗姓揚，是弘農華州人。遠祖因為遷徙而居住在現在的雍州新豐。年輕時就領悟了佛法，行為高尚光明磊落。立志在學習佛法，於是遊歷佛法苑。師從沙門曇延法師。曇延法師是嶺南地區的傑出人物，是遺教的法主。隋文帝欽佩他的德行，為他建立寺廟居住，具體情況見於其他傳記。而玄琬位居入室弟子，恭敬謹慎，虛心學習，等到受具足戒后，便跟隨洪遵律師學習《四分律》，學習如何判斷罪行的性質，如何消除持戒和犯戒的過失。學習戒律三年後，就開始講解戒律，使得後來的學子樂於推崇前輩的英才，讚歎他的美德。於是又回到本師處，學習涅槃的真諦，蒐集新的見解，精妙地闡述幽深的道理。又想欽佩唯識宗的理論，包容理性和感性，於是向曇遷禪師學習《攝大乘論》，並廣泛地閱讀各種論著，窮盡心思地研究。對於《法華經》、《大集經》、《楞伽經》、《勝鬘經》、《地論》、《中百論》等，都廣泛地學習，深入地研究。廣泛地蒐集資料，最終融會貫通，提煉出其中的玄妙之處。
【English Translation】 English version: He traveled to various places to study the 'Ten Recitation Vinaya', but he had not yet mastered the methods of debate taught by his master Shengzhuan, so he returned to Ye city, where he had the opportunity to enlighten others. It coincided with the decline of Emperor Yang of the Sui Dynasty and the turmoil of war in various places. The monks who listened to the Dharma gathered together, but there was no way to ask for guidance. At the beginning of the Tang Dynasty, Buddhism was revived. It happened that Pei Shiyuan, the magistrate of Linzhang County, had always received the pure teachings of Buddhism and had arranged a place to promote the Dharma in advance, inviting the monk Li to promote the Dharma in the county, so that the Dharma could be passed on continuously. After years of accumulation, many people were enlightened. People from all directions who were interested in Buddhism came one after another. Those who understood the true meaning of the Dharma entered the hall, and those who behaved with integrity went deep into the Dharma. Li, being a beginner, found it difficult to change his old habits, so he consulted widely, but ultimately found no home. If it is not recorded in writing, then there is no way to understand the path of the Dharma. So he expanded his original career, collected various anecdotes more widely, consulted extensively on scriptures and treatises, and wrote commentaries for them. At that time, the virtuous conduct of Dharma Master Huixiu was widely known and valued by the world. People praised him for his mastery of the profound principles of Buddhism, and his articles and meanings were interconnected. Therefore, his articles could complement each other, and his views on the precepts were lofty and profound. Dharma Master Huixiu made great contributions to this. In October of the ninth year of Zhenguan, Dharma Master Li passed away at the original Riguang Zhusi Temple in Ye city, at the age of sixty-seven. He lectured on the precepts more than forty times, and wrote ten volumes of 'Commentary on the Four-Part Vinaya', three volumes of 'Karma Commentary', and 'Offering Repentance Ritual', 'Explanation of Light and Heavy Offenses', etc., each of which became a volume and was valued at the time. At that time, Dharma Master Daoshuo of Weizhou was famous for his Vinaya studies, and his learning surpassed that of Li, so he was valued by the people of the time.
釋玄琬 (Shi Xuanwan: honorific title for a Buddhist monk; Xuanwan: personal name). His secular surname was Yang, and he was from Huazhou, Hongnong. His distant ancestors moved and lived in Xinfeng, Yongzhou. He understood the Dharma at a young age, and his behavior was noble and upright. He aspired to study Buddhism, so he traveled to the Buddhist garden. He studied under the Shramana (Buddhist monk) Tan Yan. Dharma Master Tan Yan was an outstanding figure in the Lingnan area and the Dharma Lord of the bequeathed teachings. Emperor Wen of the Sui Dynasty admired his virtue and built a temple for him to live in, as detailed in other biographies. Xuanwan was an indoor disciple, respectful and cautious, and studied with an open mind. After receiving the full precepts, he followed the lawyer Hongzun to study the 'Four-Part Vinaya', learning how to judge the nature of offenses and how to eliminate the faults of upholding and violating the precepts. After studying the precepts for three years, he began to explain the precepts, so that later students were happy to admire the talents of their predecessors and praise his virtues. So he returned to his original teacher to study the true essence of Nirvana, collecting new insights and subtly expounding profound principles. He also wanted to admire the theory of Consciousness-only, encompassing reason and emotion, so he studied the 'Compendium of the Great Vehicle' with Zen Master Tanqian, and widely read various treatises, studying them with all his heart. He extensively studied the 'Lotus Sutra', 'Great Collection Sutra', 'Lankavatara Sutra', 'Srimala Sutra', 'Treatise on the Ten Stages', 'Treatise on the Middle Way', etc., and studied them in depth. He widely collected materials and finally integrated them, extracting the mysteries from them.
理。然顧福智相導有若輪馳。慧業略剖於終。標樹創開於始。永惟延師存日。愿造丈六釋迦。經略未圓奄便物故。誓志營復克遂先摸。于仁壽二年。提洽有緣便事爐錘。寺乃京皋衝要。峙望歸心。故使至感冥通控引咸遂。當時空色清朗杲日流輝。上天雨花狀如雲母。滿空飄灑終墜像前。僚庶嘉其罕逢。法屬慶斯榮瑞及開摸之後雅相逾圓。即為關輔棟樑。金像之大有未過也。今在本寺。每於靜夜清朝。飛流八音之響。而不測其來至。又造經四藏備盡莊嚴。諸有繕寫皆資本據。又以二月八日大聖誕沐之晨。追惟舊緒敬崇浴具。每年此旦建講設齋。通召四眾供含悲敬。辦羅七物普及僧儔。又常慨運岠象末有虧歸禁。至於授受遮難滋彰乃鎣飾道場尋諸懺法。每春于受戒之首。依二十五佛及千轉神咒。潔齋行道。使彼毀禁之流澄源返凈。登壇納法明白無疑。並傳嗣於今住持不絕。從此而求。可謂護法菩薩也。而重法尊行。晨夕相仍。若值上德異人。必揖對欣振咨承余令。雖聞同昔習。而翹仰如新。斯后已謙光。罕有蹤矣。逮貞觀初年。以琬戒素成治朝野具瞻。有敕召為皇太子及諸王等受菩薩戒。故儲宮以下師禮崇焉。有令造普光寺。召而居之。供事豐華廣沾會響。又別敕延入為皇后六宮並妃主等。受戒椒掖問德禁中。授納法財日
逾填委。而欽若自守不顧有餘。䞋施所資悉營功德。尋有別敕。于苑內德業寺。為皇后寫現在藏經。當即下令。于延興寺更造藏經。並委其監護。琬以二宮所寄惟谷其誠。祇奉不難義須弘選。自周季滅法隋朝再興。傳度法本但存卷秩。至於尋檢文理。取會多乖。乃結義學沙門仇勘正則。其有詞旨不通者並咨而取決。故得法寶無濫于疑偽。迷悟有分于本末。綱領貞明自琬始也。昔育王再集於周時。今琬定宗于唐世。彼此誠異。厥致齊焉。然其匠訓於世。三藏含之。偏以苦節自修德。以律儀馳譽。言為世范緇素收歸。華夷諸國僧尼從受具戒者三千餘人。王公僚佐爰及皂隸。從受歸戒者二十餘萬。左僕射蕭瑀兄弟。人倫藻鏡久厭時煩。每咨法華會三之旨。龍樹明中之教。沉吟移景奉佩而旋。右僕射杜如晦。臨終委命。召為歷劫師資。大將軍薜萬徹毗季。並及母氏。並欽崇戒約蔬素形終。普光道岳法師。解洞幽關辯開慧府。敬奉戒香行菩薩道。而汲引亡疲弘務終日。因之革勵修習者計非恒準。故京輔士庶繼踵煙隨。禮供相尋日盈廚庫。時有巫覡者云。每至授戒說法。異類鬼神。諸方屯聚。如承受相。自非至功冥被孰能致乎。琬以戒勸之至。物我同欽。義等風行。事符草偃乃致書皇太子曰。元正告始景福惟新。伏惟殿下。膺時納
【現代漢語翻譯】 逾填委（Yutianwei，地名）。然而他欽佩並安於現狀，不貪圖多餘。所有佈施所得都用於興建功德事業。不久，另有敕令下達，在苑內德業寺為皇后抄寫現存的藏經。他立即下令在延興寺建造更多的藏經，並委託他負責監督。琬認為二宮（指皇后和皇太后）所寄託的只是他們的誠意，恭敬地奉行並不覺得困難，但認為義理方面需要廣泛選拔人才。自從周朝末年滅佛，隋朝再次興盛佛教以來，流傳下來的佛經只剩下卷帙，至於尋找和檢查其中的文理，往往難以統一。於是他與義學沙門共同校對，使之正確。對於那些文辭旨意不通順的地方，都諮詢並由他來決斷。因此，佛法寶藏沒有被可疑和虛假的東西所混淆，迷途和覺悟在本末上有了區分。綱領的端正和明晰，是從智琬開始的。過去阿育王在周朝時再次集結佛教，如今智琬在唐朝確定佛教的宗旨。彼此的時代雖然不同，但所達到的效果卻是一樣的。然而，他以工匠般的精神教導世人，三藏經典都包含在他的教誨之中。他尤其注重以艱苦的節操來修身養德，以嚴明的律儀而聞名。他的言行成為世人的典範，僧俗都歸附於他。從華夏和周邊各國的僧尼中，前來接受具足戒的有三千多人。王公大臣以及普通百姓，前來接受皈依戒的有二十多萬人。左僕射蕭瑀兄弟，是人倫的楷模，早就厭倦了世俗的煩惱，經常請教《法華經》會三歸一的旨意，以及龍樹菩薩的中道之教，沉思良久，恭敬地接受並回去奉行。右僕射杜如晦，臨終時將自己的命運託付給他，請他作為自己累世的師長。大將軍薛萬徹和他的母親，都敬佩並遵守戒律，終身吃素。普光道岳法師，通曉幽深的道理，辯才開啟智慧的寶庫，恭敬地奉行戒香，行菩薩道，不知疲倦地汲引後進，整天致力於弘揚佛法。因此，受到感化而努力修行的人，數量無法計算。所以京城附近的士人和百姓，像影子跟隨形體一樣，絡繹不絕地前來禮拜供養，每天都堆滿了廚房和倉庫。當時有巫師說，每當智琬授戒說法時，各地的異類鬼神都會聚集在一起，就像臣子接受君王的命令一樣。如果不是極大的功德在冥冥之中加被，誰能夠做到這樣呢？智琬以戒律勸導世人，使得萬物和我都同樣欽佩，其影響就像風吹過一樣迅速，其效果就像草被壓倒一樣顯著。於是他給皇太子寫信說：『新年元旦開始了，美好的幸福也隨之而來。恭敬地祝願殿下，應時接受……』
【English Translation】 Yu Tianwei (place name). However, he admired and was content with the status quo, not greedy for more. All the alms received were used to build meritorious undertakings. Soon, another imperial edict was issued, ordering the copying of the existing Tripitaka for the Empress at the Deyesi Temple in the garden. He immediately ordered the construction of more Tripitaka at Yanxing Temple and entrusted him to supervise it. Wan believed that what the two palaces (referring to the Empress and Empress Dowager) entrusted was only their sincerity, and he respectfully carried it out without feeling it difficult, but believed that in terms of doctrine, it was necessary to widely select talents. Since the destruction of Buddhism at the end of the Zhou Dynasty and the resurgence of Buddhism in the Sui Dynasty, the Buddhist scriptures that had been handed down only had volumes and chapters left. As for finding and examining the meaning of the texts, it was often difficult to unify them. Therefore, he jointly proofread with righteous scholars and monks to make them correct. For those places where the wording and meaning were not clear, he consulted and made decisions. Therefore, the treasure of the Dharma was not mixed with suspicious and false things, and confusion and enlightenment were distinguished in terms of the root and the branch. The correctness and clarity of the outline began with Zhi Wan. In the past, King Ashoka reassembled Buddhism in the Zhou Dynasty, and now Zhi Wan determined the purpose of Buddhism in the Tang Dynasty. Although the times were different, the effects achieved were the same. However, he taught the world with the spirit of a craftsman, and the Tripitaka was contained in his teachings. He especially focused on cultivating himself with hard work and virtue, and was famous for his strict discipline. His words and deeds became a model for the world, and both monks and laypeople followed him. Among the monks and nuns from China and surrounding countries, more than 3,000 people came to receive the full precepts. Princes, ministers, and ordinary people, more than 200,000 people came to receive the refuge precepts. Zuo Pushe (Left Minister) Xiao Yu and his brothers were models of human ethics and had long been tired of worldly troubles. They often asked about the meaning of the 'Lotus Sutra's' convergence of the three vehicles into one, and the Middle Way teachings of Nagarjuna Bodhisattva, pondered for a long time, respectfully accepted and went back to practice. You Pushe (Right Minister) Du Ruhui entrusted his fate to him at the time of his death, and asked him to be his teacher for many lifetimes. General Xue Wanche and his mother both admired and observed the precepts, and remained vegetarian throughout their lives. Dharma Master Puguang Daoyue understood the profound principles, and his eloquence opened the treasure house of wisdom. He respectfully practiced the incense of precepts, practiced the Bodhisattva path, and tirelessly drew in the younger generation, devoting himself to promoting the Dharma all day long. Therefore, the number of people who were influenced and worked hard to cultivate could not be calculated. Therefore, the scholars and people near the capital followed like shadows following their bodies, and came to worship and make offerings in an endless stream, filling the kitchen and warehouse every day. At that time, there were shamans who said that whenever Zhi Wan gave precepts and preached the Dharma, alien ghosts and gods from all directions would gather together, just like subjects receiving the orders of the king. If it were not for the blessing of great merit in the dark, who could do this? Zhi Wan persuaded the world with precepts, so that all things and I equally admired him, and its influence was as rapid as the wind blowing, and its effect was as obvious as the grass being crushed. So he wrote a letter to the Crown Prince, saying: 'The New Year's Day has begun, and good fortune has followed. I respectfully wish Your Highness to accept the times...'
祐罄無不宜但琬夙縈沉痾不獲奉慶。蒙降逮問無任荷戢。感顧恩隆罔知攸厝。今略經中要務即可詳行者四條。留意尋檢永綏寶祚。初勸行慈。引涅槃梵行之文。令起含養之心存兼濟之救也。二減殺者。引儒禮無故不殺牛羊者。皆重其生去其濫逸也。又言。王者修其教不易其俗。齊其政不易其宜。見其生不忍其死。聞其聲不食其肉。此即上帝悼損害之失。樹止殺之漸也。故佛經有恕己之喻。誡之殺打諸事也。琬聞。東宮常膳日多烹宰。審如所承。誠有大損。殿下以一身之料遍擬群僚。及至斷命所由。莫不皆推殿下。所以長懷夕惕。望崇慈恕。自今以往請少殺生。東宮內外咸減肉料。則歷長命久仁育斯隆。三順氣者。如經不殺曰仁。仁主肝。肝者木也。春陽之時萬物盡生。宜育群品用答冥造。如其有殺是不順氣。殿下位處少陽福居春月。行慈以和正氣。施惠以保天齡。請年別春季斷肉停殺。愍彼含育順此陽和。四奉齋者。如經年三月六能潔六根便資五福。伏願遵行受持齋戒。何者今享此重位咸資往因。復能進德崇善用成其美。則善知識者是大因緣。玄琬道德疏微曲蒙顧眄。謹率聞見敢塵聽覽。登即答曰。辱師所示妙法四科。循覽周環用深銘佩。法師旱祛塵累游神物表。闡鷲嶺之微言。探龍宮之秘藏。洞開靈府凝照玄門。固
【現代漢語翻譯】 現代漢語譯本： 我（祐罄）沒有什麼不適宜的，只是琬（玄琬）長久以來身患重病，無法前來祝賀。承蒙陛下垂問，實在不勝感激。感念皇恩浩蕩，不知如何報答。現在略陳述幾項重要的事務，如果可以詳細實行，就能永遠保佑國家。 第一條是勸導施行慈悲。引用《涅槃經》中關於梵行的經文，使人們生起涵養之心，懷有兼濟天下的救世之念。第二條是減少殺戮。引用儒家禮儀中『無故不殺牛羊』的說法，都是重視生命，去除過度的浪費。又說，君王修明教化，不改變原有的風俗；整頓政治，不改變原有的適宜之處；見到動物的生存，不忍心看到它們的死亡；聽到動物的哀鳴，就不吃它們的肉。這正是上天哀悼損害生命的行為，樹立停止殺戮的開端。所以佛經中有以自身作比喻的說法，告誡人們不要殺生和毆打。我（玄琬）聽說，東宮每天的膳食中經常大量宰殺牲畜。如果真是這樣，確實有很大的損害。殿下用一個人的膳食來比擬眾多官員的，以至於斷送性命的原因，無不歸咎於殿下。因此我（玄琬）長久以來心懷憂慮，希望殿下崇尚慈悲寬恕。從今以後，請減少殺生，東宮內外都減少肉食的供應，這樣才能壽命長久，仁德得到弘揚。 第三條是順應自然之氣。如佛經所說，不殺生就是仁。仁對應于肝臟，肝臟對應于木。春陽之時，萬物生長，應該養育萬物，用來回應上天的造化。如果進行殺戮，就是不順應自然之氣。殿下身處少陽之位，福澤處於春月之時，施行慈悲以調和正氣，施加恩惠以保全天年。請每年在春季斷絕肉食，停止殺戮，憐憫那些正在孕育的生命，順應這陽和之氣。第四條是奉行齋戒。如佛經所說，每年有三個月的時間，進行六齋日，能夠凈化六根，從而獲得五福。希望殿下能夠遵行受持齋戒。如今能夠享有如此尊貴的地位，都是依靠往昔的善因。如果能夠繼續增進德行，崇尚善良，就能成就更加美好的未來。那麼善知識就是最大的因緣。 玄琬道德淺薄，蒙受您的垂顧。謹將所見所聞，冒昧地陳述給您聽。皇帝立刻回答說：『承蒙法師您指教這四條妙法，我將牢記在心。法師您已經擺脫了塵世的煩惱，精神遨遊于萬物之外，闡述鷲峰（Grdhrakuta）的微妙之言，探尋龍宮（Naga-loka）的秘密寶藏，洞開靈府，凝神照耀玄門。』實在是……
【English Translation】 English version: I, Youqing, have no ailments, but Xuanwan has been suffering from a chronic illness for a long time and cannot come to offer congratulations. I am extremely grateful for Your Majesty's inquiry. I am overwhelmed by your graciousness and do not know how to repay it. Now, I will briefly state several important matters, which, if implemented in detail, can forever protect the country. The first is to encourage the practice of compassion. Quoting the text on Brahmacharya (pure conduct) from the Nirvana Sutra, it aims to inspire a nurturing heart and a sense of universal salvation. The second is to reduce killing. Quoting the Confucian ritual saying 'Do not kill cattle and sheep without reason,' both emphasize the importance of life and the elimination of excessive waste. It also says, 'A king cultivates his teachings without changing the original customs; he rectifies his politics without changing what is appropriate; seeing the survival of animals, he cannot bear to see their death; hearing the cries of animals, he does not eat their meat.' This is precisely how Heaven mourns the act of harming life and establishes the beginning of stopping killing. Therefore, Buddhist scriptures have the analogy of oneself, warning people not to kill or beat others. I, Xuanwan, have heard that the daily meals in the East Palace often involve a large number of slaughtered livestock. If this is true, it is indeed a great loss. Your Highness uses the food of one person to compare with that of many officials, so that the reason for taking lives is attributed to Your Highness. Therefore, I, Xuanwan, have long been worried and hope that Your Highness will advocate compassion and forgiveness. From now on, please reduce killing, and reduce the supply of meat inside and outside the East Palace, so that longevity can be prolonged and benevolence can be promoted. The third is to follow the natural Qi (vital energy). As the Buddhist scriptures say, not killing is benevolence. Benevolence corresponds to the liver, and the liver corresponds to wood. In the spring sun, all things grow, and we should nurture all things to respond to Heaven's creation. If there is killing, it is not in accordance with the natural Qi. Your Highness is in the position of Shaoyang (lesser Yang), and your blessings are in the spring month. Practice compassion to harmonize the righteous Qi, and bestow grace to preserve your natural lifespan. Please abstain from meat and stop killing every spring, have compassion for those who are pregnant, and follow this Yang harmony. The fourth is to observe the precepts. As the Buddhist scriptures say, having six fasting days for three months of the year can purify the six senses and thus obtain the five blessings. I hope that Your Highness can follow and uphold the precepts. Being able to enjoy such a noble position today relies on past good causes. If you can continue to improve your virtue and advocate goodness, you can achieve a more beautiful future. Then a good teacher is the greatest cause. Xuanwan's morality is shallow, and I am honored by your attention. I humbly present what I have seen and heard to you. The emperor immediately replied: 'I am grateful to the master for teaching these four wonderful methods, which I will keep in mind. The master has escaped the troubles of the world, and his spirit travels beyond all things, expounding the subtle words of Grdhrakuta (Vulture Peak), exploring the secret treasures of Naga-loka (Dragon Palace), opening the spiritual mansion, and concentrating on illuminating the Xuanmen (Mysterious Gate).' It is really...
以高步彌天鄰幾初地。遂能留情博施開導蒙心。理實義周詞華致遠。包括今古網羅內外。訓誘之至審諭之方。縱聖達立言師傅弘道。亦未足彷彿要津擬儀高論。但行慈減殺順氣奉齋。斯乃仁人之心。以成大慈之行。謹當緘諸心府奉以周旋。永籍勝因用期冥祐。余文不載。其言令之行化及此類。九年下詔斷殺。起於三月盡於五月。琬以仁育兼濟。乃上啟更延。帝又特聽盡于歲暮。貞觀十年杪冬。遘疾知歸後世。又致啟東宮累以大法。又上遺封表于帝曰。玄琬聞。真容晦跡像教凌遲。無不假緇素以住持設內外而為護。遂得法雲再潤慧日重輝。光葉萬乘紹隆千載。竊尋住持之理義有多門。弘護之方教乃非一。若不依佛取捨。仍恐賞罰乖宗。如其準教驗時。是則簡敬當理。伏以僧尼等不依戒律致犯刑章。聞徹闕庭塵勞聽覽。琬等僧徒無任慚懼。但恐餘年昏朽疾苦相仍。弱命不存洪恩未答。遂于經中。撰佛教後代國王賞罰三寶法及安養蒼生論並三德論各一卷。伏願聖躬親降披覽。陛下廣開上書之路。冀納芻蕘之言。謹獻秘要之經。請詳金口之教。但琬忝當傳法。庶無匿教之愆。扶劣署封。以酬終后之事。不勝戀仰。謹奉經以聞。又遺誡門人在於道檢。言極詳切讀者垂淚。又云。餘蔭施諸眾生。余骸依古焚棄。制服喪臨一無預懷。
【現代漢語翻譯】 現代漢語譯本 以高步彌天（形容志向高遠）鄰幾初地（接近初地菩薩的境界）。於是能夠傾注情感廣泛施捨，開導那些心智矇昧的人。道理確實周全，義理深遠，文辭華美，意境高遠。包括了古今，網羅了內外。訓誡誘導達到了極致，審察曉諭的方法非常得當。即使是聖人通達立言，師傅弘揚佛法，也不足以彷彿其重要的思想和高深的理論。只是通過施行慈悲，減少殺戮，順應自然之氣，奉行齋戒，這就是仁人之心，從而成就大慈悲的行動。我應當將這些話語銘記在心，奉行實踐，永遠積累殊勝的因緣，用以期望得到冥冥之中的庇佑。其餘的文字就不再記載了。關於他發佈的命令，推行的教化以及類似的事情，在貞觀九年，皇帝下詔禁止殺生，時間從三月開始到五月結束。玄琬（人名）認為應該仁愛地養育萬物，兼顧救濟百姓，於是上書請求延長禁殺的時間。皇帝又特別允許延長到年底。貞觀十年末冬，玄琬（人名）身患疾病，知道自己將要去世。又致信東宮，多次強調大法的重要性。又向皇帝呈上遺封的奏表說：『玄琬（人名）聽說，真佛的形象隱沒，像法時代的佛教衰落，無不需要僧人和俗人來住持，設定內部和外部來護持。於是才能夠使佛法像云一樣再次滋潤，智慧像太陽一樣重新煥發光彩，光耀大唐，繼承和發揚千秋萬代。我私下認為，住持佛法的道理有很多方面，弘揚和護持佛法的方法也不止一種。如果不依照佛法來取捨，恐怕賞罰就會違背宗旨。如果按照佛法來檢驗時事，那麼簡拔賢才和恭敬有德之人就合情合理。我看到僧尼等不遵守戒律，以至於觸犯了刑法，這些事情傳到朝廷，讓您煩勞聽取和審理。我們這些僧人感到非常慚愧和恐懼。只是擔心我年老昏聵，疾病纏身，生命不保，無法報答您的洪恩。於是我在經書中，撰寫了佛教後代國王賞罰三寶的法，以及安養百姓的理論，還有三德論，各一卷。希望陛下親自閱讀。陛下廣泛開通上書的渠道，希望採納我這個普通人的意見。我謹獻上這些秘要的經典，請您詳細審閱佛祖金口所說的教誨。我玄琬（人名）有幸擔任傳法的重任，希望沒有隱瞞佛法的過失。我扶著衰弱的身體簽署封條，以此來完成我去世后的事情。我非常戀慕和仰望您。我謹將這些經典呈獻給您。』他又留下遺誡給門人，內容非常詳細懇切，讀者無不落淚。他又說：『將我的餘蔭施捨給眾生，我的遺骸按照古老的習俗焚燒掉。製作喪服，臨終的安排，一概不要預先操心。』
【English Translation】 English version With lofty strides reaching the heavens (describing lofty aspirations), bordering on the initial ground (approaching the realm of the first Bhumi Bodhisattva). Thus, he was able to pour out emotions and generously give, enlightening those whose minds were obscured. The reasoning was indeed comprehensive, the meaning profound, the words beautiful, and the artistic conception far-reaching. It encompassed the past and present, and encompassed both internal and external matters. The exhortations and guidance reached the extreme, and the methods of careful examination and explanation were very appropriate. Even if a sage were to establish words and a master were to promote the Dharma, it would not be enough to resemble his important thoughts and profound theories. Simply by practicing compassion, reducing killing, conforming to the natural Qi, and observing fasts, this is the heart of benevolence, thereby achieving the actions of great compassion. I should keep these words in mind, practice them, and forever accumulate excellent causes, in order to hope for blessings in the unseen. The rest of the text will not be recorded. Regarding the orders he issued, the teachings he promoted, and similar matters, in the ninth year of the Zhenguan era, the emperor issued an edict prohibiting killing, from March to the end of May. Xuan Wan (person's name) believed that all things should be nurtured with benevolence and the people should be relieved, so he submitted a memorial requesting an extension of the prohibition on killing. The emperor specially allowed it to be extended to the end of the year. In the late winter of the tenth year of the Zhenguan era, Xuan Wan (person's name) fell ill and knew that he was about to pass away. He also sent a letter to the Eastern Palace, repeatedly emphasizing the importance of the Great Dharma. He also presented a posthumous memorial to the emperor, saying: 'Xuan Wan (person's name) has heard that the image of the true Buddha is hidden, and Buddhism in the Age of Semblance Dharma is declining, and it is necessary for both monks and laypeople to uphold it, and to establish internal and external protection. Only then can the Dharma be like clouds, re-moistening, and wisdom be like the sun, re-shining, illuminating the Tang Dynasty and inheriting and promoting it for thousands of years. I privately believe that there are many aspects to upholding the Dharma, and there is more than one way to promote and protect the Dharma. If one does not make choices according to the Dharma, I am afraid that rewards and punishments will violate the purpose. If one examines current affairs according to the Dharma, then selecting talents and respecting virtuous people will be reasonable. I see that monks and nuns do not abide by the precepts, so that they violate the criminal law, and these matters are reported to the court, causing you to trouble yourself with listening and judging. We monks feel very ashamed and fearful. I am only worried that I am old and confused, and that I am plagued by illness, and that my life is not guaranteed, and that I cannot repay your great kindness. Therefore, in the scriptures, I have written a volume each on the Dharma of rewarding and punishing the Three Jewels by future kings, the theory of nourishing the people, and the theory of the Three Virtues. I hope that Your Majesty will personally read them. Your Majesty has widely opened the channels for submitting memorials, hoping to adopt the opinions of this ordinary person. I respectfully offer these secret scriptures, and I ask you to carefully examine the teachings of the Buddha's golden mouth. I, Xuan Wan (person's name), am fortunate to be in charge of transmitting the Dharma, and I hope that there is no fault in concealing the Dharma. I support my weak body and sign the seal, in order to complete my affairs after my death. I am very fond of and admire you. I respectfully present these scriptures to you.' He also left instructions to his disciples, the content of which was very detailed and sincere, and all who read it shed tears. He also said: 'Give my remaining blessings to all sentient beings, and cremate my remains according to ancient customs. Making mourning clothes and arranging for the end of life, do not worry about them in advance.'
遂以臘月七日。卒于延興寺房。春秋七十有五。道俗失依皇儲哀慟。天子下詔曰。玄琬律師戒行貞固學業清通。方寄弘宣正法利益群品。不幸沒世。情深惻悼。賜物如別。齋𡒨所須事由天府。春宮懿戚卿相重臣。並舍金貝。榮嘉赗贈營助追福。暨于百日。特進蕭瑀。太府蕭璟。宗正李百藥。詹事杜正倫等。並親奉戒約躬盡哀禮。后旋𡒨山寺。幢蓋相映香花亂空。從者如雲眾盈數萬。前儐達於終南。後塵猶繼于城闕。四十里間皂素充道。皆云。我師斯亡。戒業誰保。故為時宗如此也。弟子等五百餘人奉遵遺旨。爾時云高風靜水凈油香。七眾彌山一心悲結。乃命下火依法阇維。薪盡灰飛廓然歸本。仍于焚所建佛塔一區。用津靈識儀像存焉。東宮洗馬蘭陵蕭鈞制銘。宗正卿李伯藥製碑立於塔所時為冠絕。初琬自始及終意存弘濟。生善福智無不綴心。武德之初。時經剝喪粒食勇貴。客僧無托。乃自竭餘力。行化魁豪。隨得貨賄並充供給。日到寺廚親問豐約。故主客同慶焉。又像季澆漓多輕戒律。乃以身軌物引諸法屬。親執經文依時附聽。乃經十遍遠嗣先塵。智首律師德光榮問于帝京者。寔資成贊能扇芳風。自見令達。罕能推挹如此人矣。故使唐運搜舉歲拔賢良。多是律宗。實由琬之篤課也。而容範端肅聲氣朗峻。預瞻敬者莫不
懔然。故圖像厥相。猶令人畏者。弟子僧伽。俗姓元氏。清悟寡嗜慾。常隨琬導物。而立志貞正。機諫變適不犯顏色。以味靜為宗。又不希人世。依閑業道。是所謀焉。臨終清𠻳斂容。明誨而卒。豈非師資謙德能世其塵。而恨其早卒清規未遠。
釋慧蕭。俗姓劉。本彭城人。世家徙于許州之長葛。故又為縣人焉。奕葉以衣纓稱士大夫。十八為書生。聰悟敏達善說詩禮。州郡以明經舉之。非其所好。遂入嵩高山求師出家。強識前聞。而以戒行見稱。耆舊明達相謂曰。若人如此。必今代之優波離也。開皇初遊學鄴城博綜經律。乃貫練眾部偏宗四分。聞泰山靈巖寺幽棲潔行之宅也。乃往從焉。后以和上年衰復還中嶽。於時隋祖創業四海為家。故得縱任往還無所拘礙。時龍門沙門明朗。河東持律之最。承蕭道聲藉甚。不遠從之。朗雖年齒隆蕭。而卑身禮事。並深相悅服。道合欣然。淹留歲序。請歸河曲。蕭亦不滯物我。相與同行住于龍門之定林寺。歷緣山水居隨所好。尋訪同志不憚危險。馬頭山有僧善禪師。聚徒結業從而習定。時還朗寺弘暢毗尼。仁壽中頻向黃頰山依巖夏坐。有亡命者因事投焉。不忍遣之留匿經久。后以事發。引蕭為侶。所在督課追徴赴獄。會朗善俱亡。又兼匿罪。便振錫徂南路經蒲坂。時沙門道積神
【現代漢語翻譯】 現代漢語譯本：
懔然（形容詞，形容莊重嚴肅的樣子）。所以畫像他的容貌，仍然令人敬畏。弟子僧伽（梵語Saṃgha的音譯，指出家人的團體），俗姓元氏。清醒聰慧，很少有嗜慾。常常跟隨琬（人名，此處指僧侶）引導他人，並且立志貞潔正直，委婉勸諫，即使意見相左也不顯露不悅之色。以清靜為宗旨，又不追求人世間的名利，依靠閑暇時間修習佛道，這是他所追求的。臨終時神情清明安詳，整理儀容，留下明確的教誨而去世。這難道不是因為師徒都具備謙虛的美德，能夠世代傳承，只可惜他過早去世，清規戒律還沒有傳揚開來。
釋慧蕭（人名），俗姓劉，原本是彭城人。因為家族遷徙到許州的長葛，所以又成了長葛縣人。世代以做官而聞名于士大夫階層。十八歲時成為書生，聰明穎悟，善於講解詩書禮儀。州郡以精通儒家經典推舉他，但他並不喜歡，於是進入嵩高山尋找老師出家。記憶力很強，對於以前聽聞的佛法都能記住，並且以嚴守戒律而聞名。年長的有德之士都說：『像這樣的人，一定是當代的優波離（Upali，佛陀十大弟子之一，持戒第一）。』開皇初年，遊學于鄴城，廣泛研究經律，精通各個部類的佛法，尤其專精於四分律。聽說泰山的靈巖寺是幽靜隱居、品行高潔的地方，於是前去依止。後來因為和上（Upadhyaya，指親教師）年老體衰，又回到中嶽。當時隋文帝開創基業，統一天下，所以能夠自由往來，沒有拘束。當時龍門（地名）的沙門（Śrāmaṇa，指佛教出家修行者）明朗，是河東地區持律最好的人，聽說慧蕭的道行很高，不遠千里前來拜訪。明朗雖然年紀比慧蕭大，卻謙卑地以禮相待，彼此都非常敬佩，志同道合，非常高興，住了很長時間。明朗請求回到河曲，慧蕭也不執著于外物，與他一同前往，住在龍門的定林寺。他們遊歷山水，隨心所欲地居住，尋找志同道合的人，不畏懼危險。馬頭山有僧善禪師，聚集徒弟一起修行，於是前去學習禪定。有時回到明朗的寺廟，弘揚毗尼（Vinaya，指戒律）。仁壽年間，多次前往黃頰山，依靠山巖進行夏坐（Varṣa，指雨季安居）。有逃亡的人因為事情投奔他，不忍心遣送，收留了很久。後來因為事情敗露，牽連到慧蕭。當地官府督促追捕，慧蕭被捕入獄。恰逢明朗和僧善都去世了，又加上窩藏罪犯，於是拿起錫杖（Khakkhara，比丘所持的杖）向南逃走，經過蒲坂。當時沙門道積（人名）神異
【English Translation】 English version:
Lǐn rán (solemn and dignified). Therefore, even the portrait of his appearance inspires awe. His disciple, Saṃgha (the monastic community), whose secular surname was Yuan, was clear-minded and had few desires. He often followed Wan (a monk's name) in guiding others, and he was determined to be chaste and upright. He offered gentle advice, never showing displeasure even when opinions differed. He took tranquility as his principle and did not seek worldly fame. Instead, he relied on his leisure time to cultivate the Buddhist path, which was his pursuit. At the end of his life, he was clear-minded and composed, tidied his appearance, and passed away after leaving clear instructions. Was it not because both teacher and disciple possessed the virtue of humility, which could be passed down through generations? It is only regrettable that he passed away too early, before the monastic rules and precepts could be widely disseminated.
Śramaṇa (Buddhist monk) Huì Xiāo, whose secular surname was Liu, was originally from Pengcheng. Because his family moved to Changge in Xuzhou, he became a native of Changge County. For generations, his family was known among the scholar-officials for their official positions. At the age of eighteen, he became a scholar, intelligent and quick-witted, skilled at explaining poetry, books, and rituals. The state and county recommended him for his mastery of Confucian classics, but he did not like it, so he entered Mount Songgao to seek a teacher and become a monk. He had a strong memory and remembered the Dharma he had heard before, and he was known for strictly observing the precepts. The elders and wise men said to each other, 'A person like this must be the Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) of our time.' In the early years of the Kaihuang era, he traveled to Yecheng to study, extensively researching the sutras and vinaya, mastering various divisions of the Dharma, especially specializing in the Four-Part Vinaya. He heard that Lingyan Temple on Mount Tai was a secluded and pure place, so he went there to rely on it. Later, because his Upadhyaya (preceptor) was old and weak, he returned to Central Mountain. At that time, Emperor Wen of Sui founded his dynasty and unified the world, so he was able to travel freely without restrictions. At that time, Śramaṇa Minglang of Longmen (place name), who was the best at upholding the precepts in Hedong, heard of Huixiao's high virtue and came to visit him from afar. Although Minglang was older than Huixiao, he treated him with humility and respect, and they both admired each other very much. They were like-minded and very happy, and they stayed together for a long time. Minglang asked to return to Hequ, and Huixiao was not attached to external things, so he went with him and stayed at Dinglin Temple in Longmen. They traveled through mountains and rivers, living as they pleased, seeking like-minded people, and not fearing danger. At Mount Matou, there was a Chan master named Sengshan, who gathered disciples to practice together, so they went to study meditation. Sometimes they returned to Minglang's temple to propagate the Vinaya (monastic discipline). During the Renshou era, he often went to Huangjia Mountain to sit in meditation during the summer retreat (Varṣa, the rainy season retreat). A fugitive sought refuge with him because of some matter, and he could not bear to send him away, so he sheltered him for a long time. Later, the matter was exposed, and Huixiao was implicated. The local government urged the arrest, and Huixiao was imprisoned. Coincidentally, Minglang and Sengshan had both passed away, and he was also guilty of harboring a criminal, so he took his Khakkhara (a monk's staff) and fled south, passing through Puban. At that time, Śramaṇa Daoji (personal name) was miraculously
素道杰等。晉川英彥素與周旋。留連累載。屬隋煬墜曆法令滋彰。藏匿嚴科殊為峻刻。蕭以許身為道隨務東西。名貫久除棲遁幽阻。自中條王屋巨壑深林。無險不登若游庭戶。逮中原版蕩妖氣一亂河東郡丞丁榮。敬服德音招住仁壽。長弘律藏學者肩隨。義寧中。被擁西城不虧講業。及后安靜彌崇法會。蒲陜晉絳五眾師焉。以貞觀十四年終於仁壽。春秋七十有三。自蕭服心戒業。演導為宗。友接朋勝時無與貳。每念朗善游好。不覺涕之無從。不能裁止。便登眺而慟。斯重交募善為如此也。曾講涅槃僅十許遍。猶恨大乘無功。遂玩讀華嚴。于數年間口不輟音文不釋手。有請蕭為方廣講主。乃止之曰。吾尚未解經意安可講乎。時以為貞而且諒。又懼誤諸後學云。
釋慧滿。姓梁氏。雍州長安人也。父粲歷仕隋唐為海疊諸州刺史。滿生年素潔履正標宗。慈濟含育殆非修學。世俗肴膳見便寒悚。僧儀道具睹即欣仰。年甫七歲即樂出家。二親素奉佛宗不違其志。父臨海州有敕聽度。便蒙剃髮。隨父還京住大興善。為仙法師弟子。仙名望京邑識悟有從。既道俗洽聞。故父親付囑。后攜住仁壽宮之三善寺。及大業之始。又住大禪定焉。進戒奉業于智首律師。明慎威儀學門推揖。思擇理味以達曙為恒。而勤于政事樂行勸勉。每值立
【現代漢語翻譯】 現代漢語譯本： 素道杰等人。晉川的英彥素來與他交往密切，多次挽留，一住就是好幾年。適逢隋煬帝時期，法令日益嚴苛，藏匿僧人的懲罰非常嚴厲。蕭法師爲了追隨佛道，隨緣四處遊歷，他的名聲早已傳遍四方，隱居在偏遠險阻之地。從中條山、王屋山到深邃的峽谷森林，沒有他不敢攀登的險地，如同在自家庭院中漫步一般。等到中原地區戰亂爆發，妖氣瀰漫，河東郡丞丁榮敬佩他的德行，邀請他到仁壽居住，長期弘揚律藏，學者們肩並肩地跟隨他學習。義寧年間，他被擁到西城，仍然堅持講經說法。後來局勢安定，弘揚佛法的法會更加興盛，他成爲了蒲、陜、晉、絳五地的僧眾之師。貞觀十四年，在仁壽圓寂，享年七十三歲。自從蕭法師受持戒律以來，就以演說引導為宗旨，結交的朋友都是品德高尚之士，沒有人能與他相比。他常常思念朗善的遊歷喜好，不禁悲傷落淚，無法停止。於是便登上高處眺望，悲痛不已。他重視友誼，招募善行就是這樣。曾經講解《涅槃經》近十餘遍，仍然遺憾自己在大乘佛法上沒有成就，於是專心研讀《華嚴經》，在幾年時間裡，口中不停地誦讀經文，手中不離經書。有人請蕭法師擔任《方廣經》的講師，他拒絕說：『我尚未理解經文的含義，怎麼能講呢？』當時人們認為他既忠誠又誠實，又擔心誤導後來的學人。釋慧滿（釋慧滿），姓梁，是雍州長安人。他的父親梁粲歷任隋唐的海疊等州的刺史。慧滿生來就純潔正直，以正道為宗，慈悲濟世，似乎並非通過修學而來。看到世俗的美味佳餚就感到厭惡，看到僧人的儀容和法器就感到欣喜仰慕。年僅七歲就喜歡出家。他的父母一向信奉佛教，不違揹他的志向。他的父親在臨海州時，得到皇帝的允許，讓他出家，於是就剃度了。他跟隨父親回到京城，住在大興善寺，成為仙法師的弟子。仙法師在京城享有盛名，見識領悟超人一等。因為他的名聲在僧俗兩界都廣為人知，所以他的父親將他託付給仙法師。後來，他跟隨仙法師住在仁壽宮的三善寺。到大業年間，又住在禪定寺。他在智首律師那裡受戒，精進修持，以嚴謹的威儀著稱，在學問上受到人們的推崇。他常常思考佛理，直到天亮才休息，並且勤于政事，樂於勸勉他人。每當遇到立……
【English Translation】 English version: So Daojie and others. Yingyan of Jinchuan had a close relationship with him and stayed for many years. During the reign of Emperor Yang of Sui, the laws became increasingly strict, and the punishment for hiding monks was very severe. Master Xiao, in order to follow the Buddhist path, traveled around according to circumstances. His reputation had long been known everywhere, and he lived in seclusion in remote and dangerous places. From Zhongtiao Mountain, Wangwu Mountain to deep canyons and forests, there was no dangerous place he dared not climb, as if walking in his own courtyard. When the war broke out in the Central Plains and the demonic atmosphere spread, Ding Rong, the prefect of Hedong, admired his virtue and invited him to live in Renshou, where he promoted the Vinaya Pitaka for a long time, and scholars followed him shoulder to shoulder to study. During the Yining period, he was taken to the West City, but he still insisted on lecturing and preaching. Later, the situation stabilized, and the Dharma assemblies for promoting Buddhism became more prosperous. He became a teacher of the Sangha in Pu, Shan, Jin, and Jiang. In the fourteenth year of Zhenguan, he passed away in Renshou at the age of seventy-three. Since Master Xiao received and upheld the precepts, he has taken expounding and guiding as his purpose. The friends he made were all people of high moral character, and no one could compare with him. He often thought of Langshan's travels and hobbies, and could not help but feel sad and shed tears, unable to stop. So he climbed to a high place and looked out, feeling very sad. He valued friendship and recruited good deeds in this way. He had lectured on the Nirvana Sutra nearly ten times, but still regretted that he had not achieved anything in Mahayana Buddhism, so he devoted himself to studying the Avatamsaka Sutra. In a few years, he recited the scriptures without stopping, and never let go of the scriptures in his hands. Someone asked Master Xiao to be the lecturer of the Fangguang Sutra, but he refused and said, 'I have not yet understood the meaning of the scriptures, how can I lecture?' At that time, people thought he was both loyal and honest, and worried about misleading later learners. Master Shi Huiman (釋慧滿), whose surname was Liang, was a native of Chang'an, Yongzhou. His father, Liang Can, served as the prefect of Haidie and other states during the Sui and Tang dynasties. Huiman was born pure and upright, taking the right path as his principle, and was compassionate and helpful, seemingly not through cultivation. He felt disgusted when he saw worldly delicacies, and felt happy and admired when he saw the appearance and implements of monks. At the age of seven, he liked to become a monk. His parents had always believed in Buddhism and did not violate his wishes. When his father was in Linhai Prefecture, he was allowed by the emperor to become a monk, so he was shaved. He followed his father back to the capital and lived in Daxingshan Temple, becoming a disciple of Master Xian. Master Xian enjoyed a high reputation in the capital, and his knowledge and understanding were outstanding. Because his reputation was well known in both the monastic and secular worlds, his father entrusted him to Master Xian. Later, he followed Master Xian and lived in Sanshan Temple in Renshou Palace. During the Daye period, he lived in Chan Ding Temple. He received the precepts from Lawyer Zhishou and diligently practiced, known for his strict demeanor, and was admired by people in learning. He often thought about Buddhist principles until dawn before resting, and was diligent in political affairs and happy to encourage others. Whenever he encountered Li...
界施。則唱白科舉。身先眾侶咨考疑議。至於受戒緣集難遮多少。教授獨斷成不眇然。滿乃預令識相。提撕抵掌。致有臨機忘逸往往徴正。時共重其詳審敬其成進也。游講四方不拘世累。貞觀三年。嘗于鄜城魏兵曹家別院。講羯磨法。所居草室忽為火燒。風焰俱盛。將延西及。滿索水潠之。因即風回火滅得無燒爇。斯戒德之威。頗難登繼。至七年。令造新寺。通選大德。以滿行績前聞。引之令住。其年奉敕令任弘濟寺上座。專弘律訓獎導僧徒。丞有成規旁流他寺。有集仙寺尼。素無慧解妄有師習。鑄老子真人等像私自供養。並廣召黃巾在堂慶度。滿與諸僧同預齋集。既屬此事。公呵止之。連告大德顯行擯罰。又追取道像入太原寺改成佛相。用誡余習。昔周趙王治蜀。有道士造老君像而以菩薩俠侍。僧以事聞。王乃判曰。菩薩已成不可壞。天尊宜進一階官乃迎于寺中。改同佛相。例相似也。又尼慧尚者。僥倖一時宮禁還往。會高祖升遐離宮京置。乃以尚之住寺擬設皇靈。尚即取僧寺為尼所住。事違正敕莫敢致詞。滿遂構集京室三綱大德等二百餘人。行於擯黜云。自佛法流世。未有尼眾倚官勢力奪僧寺者。既是非法宜出衆外。不預四眾還往及諸法事。若有與尚眾言論者。亦同此罰。制令既行是非自顯。慧尚不勝其責。連訴
東宮並諸朝宰。有令遣詹事杜正倫解其擯事。僧眾既集多從情議。滿曰。殿下住持正法。慧滿據法情理。今則違理附情。此則規模一亂。擯本治罪。罪仍未悛。據此而詳未敢聞旨。便捉坐具逡巡而退。時眾懼加威權。便同解擯。滿聞之嘆曰。余伴既少難可重治。且不同解。示知乖相耳。尚后謝過。滿終不顧。及駕巡東部。下敕李眾在前。滿集京僧二百人詣闕陳諫。各脫袈裟置於頂上。擬調達之行五法。舉朝目矚不敢通表。乃至關首重敕方回。常安弘濟集徒講說。成匠晚秀有鄰聲辨。又愿生安養。浴僧為業。學安公之芳緒也焭焭惻惻兢兢自厲。以貞觀十六年四月二十日遘疾。知當後世。敕出什物並屬三寶。正坐繩床自加其膝。召諸寺眾人各執別。氣從下上漸至於心。言晤答對初無昏昧。暖氣至口奄爾而終。春秋五十有四。焚於終南龍池寺側。余骸並化惟舌不灰。更足薪火經于累宿。色逾鮮赤。遂瘞于山隅。京師凈住寺惠昂。為之銘頌。見於別集。制四分律疏二十卷。講四十餘遍。◎
◎釋慧進。姓鮑氏。潞州上黨人。弱歲辭親。慕從緇侶修習戒檢。極用偏功將欲剪削。父母留戀遂停俗里。以仁孝見知。年至三十。鄉閭覿其精苦潔身斷愛無思妻累。乃共白其所親。委其元度。方任出家。住州治梵境寺。既受具已。聞
【現代漢語翻譯】 現代漢語譯本 東宮以及各位朝廷重臣，下令讓詹事杜正倫去解除對某僧人的擯罰。僧眾聚集后，大多傾向於從人情出發進行議論。慧滿（Hui Man，人名）說：『殿下您主持正法，我慧滿依據的是佛法和道理。現在這樣做是違背道理而遷就人情，這就會導致規矩徹底混亂。擯罰本來就是爲了懲治罪過，而罪過仍然沒有改正。根據這些情況詳細考慮，我不敢稟告聖旨。』於是拿著坐具，猶豫著退了出去。當時眾人害怕增加他的罪責，便一同解除了擯罰。慧滿聽了之後嘆息道：『我的同伴太少，難以重新進行懲治，暫且不同意解除擯罰，以此表示我知道這樣做是不合規矩的。』希望以後能謝罪，但慧滿始終不理睬。等到皇帝巡視東部，下敕令讓李眾在前開路，慧滿召集京城二百名僧人到皇宮門前進諫。他們各自脫下袈裟放在頭頂上，效仿提婆達多（調達，Devadatta，佛教人物）的五法。滿朝官員都注視著他們，不敢上報奏章。直到皇帝再次下達嚴厲的敕令，他們才返回。慧滿常在長安弘濟寺聚集僧眾講經說法，成為有成就的僧人，晚年德行更加顯著，鄰里都稱讚他的辯才。他又發願往生安養凈土（西方極樂世界），以沐浴僧人為事業，學習安世高（An Shih Kao，譯經大師）的芳香美德，孤獨而謹慎，勤勉自勵。在貞觀十六年四月二十日生病，知道自己將要往生後世，下令將自己的什物全部捐獻給佛、法、僧三寶。端正地坐在繩床上，自己盤起雙膝，召集各寺的僧人，各自執持不同的法器。氣息從下往上，漸漸到達心臟，言語應對始終沒有昏昧。暖氣到達口部，安然去世。享年五十四歲。在終南山龍池寺旁火化，其餘的遺骸都化為灰燼，只有舌頭沒有燒燬，又新增柴火燒了多日，舌頭的顏色更加鮮紅。於是將舌頭埋葬在山腳下。京師凈住寺的惠昂（Hui Ang，人名）為他撰寫了銘文和頌詞，可以在其他文集中看到。他撰寫了《四分律疏》二十卷，講解了四十多遍。 釋慧進（Shi Hui Jin，人名），姓鮑，是潞州上黨人。年幼時告別父母，仰慕出家僧侶，修習戒律，極其用功，想要剃度出家。父母捨不得他，於是他留在俗家。以仁義孝順聞名鄉里。到了三十歲，鄉里的人看到他精進刻苦，潔身自好，斷絕愛慾，沒有思念妻子的拖累，於是共同告訴他的親人，讓他自己決定是否出家。這才允許他出家。住在潞州梵境寺。受具足戒后，聽說
【English Translation】 English version The Crown Prince, along with various court officials, issued an order to have the Chamberlain, Du Zheng Lun (杜正倫), lift the banishment of a certain monk. When the monastic community gathered, most leaned towards discussing the matter based on human sentiment. Hui Man (慧滿), said, 'Your Highness upholds the Righteous Dharma, while I, Hui Man, base my actions on the Dharma and reason. To act now based on sentiment rather than reason would lead to utter chaos in the rules. Banishment is originally meant to punish transgressions, and the transgression has not yet been rectified. Considering these circumstances in detail, I dare not report the imperial decree.' Thereupon, he picked up his sitting mat and retreated hesitantly. The assembly, fearing to increase his offense, jointly lifted the banishment. Upon hearing this, Hui Man sighed, 'My companions are too few, making it difficult to reimpose the punishment. I will temporarily disagree with lifting the banishment, to show that I know this is against the rules.' He hoped to apologize later, but Hui Man never acknowledged it. When the Emperor inspected the eastern regions, he issued an edict to have Li Zhong (李眾) lead the way. Hui Man gathered two hundred monks from the capital and went to the palace gates to remonstrate. They each took off their kasayas (袈裟, monastic robes) and placed them on their heads, imitating Devadatta's (調達) five points. The entire court watched them, not daring to submit a memorial. Only when the Emperor issued another stern edict did they return. Hui Man often gathered monks at Hongji Temple (弘濟寺) in Chang'an to lecture on the scriptures, becoming an accomplished monk. In his later years, his virtue became even more prominent, and his neighbors praised his eloquence. He also vowed to be reborn in the Pure Land of Bliss (安養凈土, Western Paradise), making the bathing of monks his profession, learning from the fragrant virtues of An Shih Kao (安世高). He was solitary and cautious, diligently striving to improve himself. On the twentieth day of the fourth month of the sixteenth year of the Zhenguan era, he fell ill, knowing that he would be reborn in the afterlife. He ordered that all his belongings be donated to the Triple Gem (三寶, Buddha, Dharma, Sangha). He sat upright on a rope bed, crossed his legs, summoned monks from various temples, each holding different ritual implements. His breath rose from below, gradually reaching his heart. His speech and responses were never confused. Warm air reached his mouth, and he passed away peacefully. He was fifty-four years old. He was cremated beside Longchi Temple (龍池寺) on Zhongnan Mountain (終南山). The rest of his remains were reduced to ashes, but his tongue did not burn. More firewood was added for many days, and the color of his tongue became even more vivid red. Thereupon, his tongue was buried at the foot of the mountain. Hui Ang (惠昂) of Jingzhu Temple (凈住寺) in the capital wrote an inscription and eulogy for him, which can be found in other collections. He wrote a commentary on the Four-Part Vinaya (四分律疏) in twenty volumes, and lectured on it more than forty times. The Venerable Shi Hui Jin (釋慧進), whose surname was Bao, was a native of Shangdang in Luzhou. At a young age, he bid farewell to his parents, admiring the monastic community and diligently practicing the precepts, exerting himself greatly, wanting to shave his head and leave home. His parents were reluctant to let him go, so he remained in his secular home. He was known throughout the village for his benevolence and filial piety. When he reached the age of thirty, the villagers saw that he was diligent and assiduous, pure in body, severing desires, and had no worries about a wife. So they jointly told his relatives to let him decide for himself whether to leave home. Only then was he allowed to leave home. He resided in Fanjing Temple (梵境寺) in Luzhou. After receiving the full precepts, he heard that
說受凈衣毛嗇然。重問持犯又闕咨悟。承鄴下講律徒侶僅千。欣喜滿懷。以律假緣求非文不合。因即閉關自讀八十餘遍。行要耳目頗亦具瞻。而義理由蹤必從師受。便往相州洪律師所。一坐伏聽不移其席乃經八遍。中靜緣務相續而聽又經八年。爾後棲遑隨師南北。或山或世游采經論用裨律宗。略計前後四分一。宗百二十遍。並覆尋讀強三百遍。自有同塵專志累功罕儔其匹。隋文末歷。有同寺僧。弊進學業匹難齊競。陰而嫉之。進曰。相與出家同遵律業。潛加繩扇豈不以身名致嫌乎。昔聞無諍行者惟在空生聖立芳規義非自結。余雖不敏請從雅喻。即日往謝。擲棄公名揭幞而出。眾有止之。進曰。余不滯于去留也。為緣故耳。因逖聽諸方勝徒名地。五臺泰岳東川北部常山雁門。隨逐禪蹤無遠必屆。沙門慧瓚道王朔川。又往投焉。定師宗傅。及瓚入關遂往箕山訪蹤巢許。巖名便利有古寺焉。掃以居之。足不下溪三十餘載。言行成范緇素尋焉。舊本幽阻由之喧泰。故其法屬常以禪律繼業。以貞觀十九年正月十五日。因疾跏坐終於山舍。春秋八十有六。時同鄉沙門道瓚者。善宗四分心明清亮。講解相仍具傳章鈔。而形氣弘偉少共齊倫。在法住寺御眾揚化。韓潞沁澤四州從范。末齡風疾頓增。相乖儀節。雖衣服頹墮。而藥食無瑕。
余聞往焉。欣然若舊。敘悟猶正。年八十餘矣。
釋道亮。姓趙氏。趙州欒城人。十五厭於世網。投州界莎坦禪坊備禪師出家焉。備博達洽聞兩河稱德。偏弘大論神見清。遠十六登坐至於八十。聲相動物詞味無變。亮奉敬咨展望預聽徒。乃令往飛龍山誦經為業。山侶三十並是禪蹤。素少凈人惟亮一已。既當下位眾務同臻。日別自課舂五斗粟。將及六載一時不懈。徒跣三年。六時隨眾屢蒙放遣。素心不從積至七年。苦勸方遂。聞並部瓚禪師結徒開化盛宣佛法。行達箕山便進具戒。漸次太原歸依慧瓚。念定為務旁慕律宗。有嚴律師者。德范可歸。便從受業。因居無量壽寺焉。即嚴之所住也。自爾專攻四分無忘日夕。又從嚴往石州聽地持論。經停既久文旨大通。覆述前解增其名實。有員秀才者。居幽綜習儒教有功。從亮學于起信。遂為披折開發慧悟。抱信不移。承龕律師引徒盛講據業呂州。又往從焉聽溫本習。后返住寺依時弘演。唐運初開敕為滿師立義興寺。以亮律行清顯延而止之。因常講說鎮移世續。貞觀之始出至本州。欒城備公猶自在世。欣亮遠覲為建律筵。轉展相扇聲被東夏。聽徒八百請益日隆。爾後頻開律府。計不在數。成講學士四十餘人。並部法興出自此矣。至今貞觀十九年。春秋七十有七。見處義興。當
【現代漢語翻譯】 現代漢語譯本：我聽說后前往拜訪，（他）高興得像見到老朋友一樣。交談中，（他的）領悟仍然很正確。年齡已經八十多歲了。
釋道亮（Shi Daoliang），俗姓趙，是趙州欒城人。十五歲時厭倦世俗的束縛，在州界內的莎坦禪坊，跟隨備禪師（Bei Chanshi）出家。備禪師學識淵博，在兩河地區享有盛名。他特別弘揚《大論》，見解清晰而深遠。從十六歲開始講經說法，直到八十歲，聲音和神態都沒有改變。道亮恭敬地侍奉他，渴望預先聽到教誨。備禪師於是讓他去飛龍山誦經為業。山上的三十位僧侶都是禪宗的修行者，向來缺少負責雜務的凈人，只有道亮一人承擔。他既在下位，各種事務都一併承擔。每天另外給自己安排舂五斗米的功課，將近六年時間沒有懈怠。徒步三年，六時都隨眾修行，多次被允許離開，但他始終不肯，積累了七年。經過苦苦勸說才得以如願。聽說并州（Bingzhou）的瓚禪師（Zan Chanshi）聚集僧眾，弘揚佛法，於是前往箕山，受了具足戒。漸漸地到了太原，歸依慧瓚（Hui Zan）。他以禪定為主要修行，同時仰慕律宗。有一位嚴律師（Yan Lvshi），德行堪為楷模，於是跟隨他學習，住在無量壽寺，也就是嚴律師所住的地方。從此以後，他專心研究四分律，日夜不忘。又跟隨嚴律師前往石州聽講《地持論》。經過長時間的學習，對文義有了透徹的理解，複述以前的見解，增加了內容的真實性。有一位員秀才，居住在幽州，精通儒教，從道亮學習《起信論》，於是被啓發了智慧，堅信不移。承龕律師（Cheng Kan Lvshi）帶領僧眾盛大地講授，以呂州的產業為依據。道亮又前往那裡聽講，溫習所學。後來返回寺廟，按照時節弘揚佛法。唐朝建立之初，皇帝下令為滿律師（Man Lvshi）建立義興寺，因為道亮的持戒行為清凈而顯著，所以留他在那裡。因此經常講經說法，鎮守一方，世代相傳。貞觀初年，他回到本州欒城，備公禪師仍然在世。備公高興道亮遠道來訪，為他建立了律筵，輾轉相傳，聲名遠播東夏。聽講的僧徒有八百人，請求教益的人日益增多。此後多次開設律府，次數無法計算。培養了四十多位精通講學的學士，并州的法興（Faxing）就是出自這裡。至今貞觀十九年，春秋七十七歲，在義興寺。
【English Translation】 English version: I heard of it and went to visit him. He was as delighted as if seeing an old friend. In our conversation, his understanding was still correct. He was already over eighty years old.
釋道亮 (Shi Daoliang), whose secular surname was Zhao, was a native of Luancheng in Zhao Prefecture. At the age of fifteen, he grew weary of the entanglements of the world and, within the boundaries of the prefecture, at the Shatan Chan Monastery, he became a monk under Chan Master Bei (Bei Chanshi). Chan Master Bei was erudite and widely knowledgeable, renowned for his virtue in the two He regions. He particularly promoted the Great Treatise, and his insights were clear and profound. From the age of sixteen, he began lecturing on the scriptures until the age of eighty, his voice and demeanor unchanged. Daoliang respectfully served him, eager to hear his teachings in advance. Chan Master Bei then sent him to Feilong Mountain to recite scriptures as his occupation. The thirty monks on the mountain were all practitioners of the Chan school, and there had always been a shortage of lay attendants to handle miscellaneous affairs; only Daoliang took on this responsibility. As he was in a subordinate position, he took on all kinds of tasks. He also assigned himself the task of hulling five dou of millet each day, and he did not slacken for nearly six years. He walked barefoot for three years, and he repeatedly received permission to leave during the six periods of the day, but he always refused, accumulating seven years. Only after much persuasion was he able to fulfill his wish. Hearing that Chan Master Zan (Zan Chanshi) of Bing Prefecture was gathering monks and propagating the Dharma, he went to Ji Mountain and received the full precepts. Gradually, he went to Taiyuan and took refuge in Hui Zan. He focused on meditation as his main practice, while also admiring the Vinaya school. There was a Vinaya Master Yan (Yan Lvshi) whose virtue was exemplary, so he followed him to study, residing at the Wuliangshou Monastery, which was where Vinaya Master Yan lived. From then on, he devoted himself to studying the Four-Part Vinaya, never forgetting it day and night. He also followed Vinaya Master Yan to Shi Prefecture to listen to the Treatise on the Stages of Yoga Practice. After a long period of study, he gained a thorough understanding of the meaning of the text, restating his previous views and adding to the truthfulness of the content. There was a scholar Yuan, who lived in You Prefecture and was proficient in Confucianism. He studied the Awakening of Faith from Daoliang, and was thus enlightened and unwavering in his faith. Vinaya Master Cheng Kan (Cheng Kan Lvshi) led monks in giving grand lectures, based on the property of Lu Prefecture. Daoliang went there again to listen to the lectures and review what he had learned. Later, he returned to the monastery and propagated the Dharma according to the seasons. At the beginning of the Tang Dynasty, the emperor ordered the establishment of Yixing Monastery for Vinaya Master Man (Man Lvshi), and because Daoliang's observance of the precepts was pure and prominent, he was kept there. Therefore, he often lectured on the scriptures, guarding the area and passing it down through the generations. At the beginning of the Zhenguan era, he returned to his native Luancheng in this prefecture, and Chan Master Bei was still alive. Chan Master Bei was pleased that Daoliang had come from afar to visit him, and established a Vinaya assembly for him, which spread far and wide, and his reputation reached the eastern regions. There were eight hundred monks listening to the lectures, and the number of people requesting instruction increased daily. Thereafter, he opened Vinaya schools many times, the number of which cannot be counted. He trained more than forty scholars who were proficient in lecturing, and Faxing of Bing Prefecture came from here. Up to the nineteenth year of Zhenguan, he is seventy-seven years old and is at Yixing Monastery.
途御法。有學士道胄者。生自上黨。僧貫太原。聽涉有功。偏能持忘。披覽章疏。即就敷揚。今住京寺。時時揚化。
釋慧旻。字玄素。河東人。志用方直操行不群。仁愛泛洽稟自天性。道振三吳名流七澤。情好幽居多處巖壑。九歲出家。勤精潔業誦法華經。期月便度。十五聽法迴向寺新羅光法師成論。率先問對秀逸玄賓。命覆幽宗耆宿同悅。年十七赴請還鄉。海鹽之光興寺講法華經。聽眾云翔咸陳嘉瑞。異香彈指屢結空中。受具之後。從竹園寺志律師稟承十誦。文理精通傍訊諸部。志公將漸學徒用委。喪事云畢。東入會稽。至剡禮石佛。天臺游講肆。數年還吳止通玄寺。結徒厲業一十七年。不出寺門無窮別請。元始要終布衣蔬食。慶弔既絕談謔斯亡。屬隋末崩離吳中饑饉道俗逃難避地東西。乃守死不移禪誦無輟。鳥集無擾獸群不亂。蘇州總管聞嗣安。迎請出山固辭不往。重使再請不獲而赴。時刺史李廉薛通王榮等。深相器重永崇供覲。而懷志棲隱終日慼慼。聞公通鑑不可奪也。乃送入華亭谷干山。立寺行道數年。地惟下濕蚊虻甚多。恐致損傷將事移止。大唐開化法事廣流。更入海虞山隱居二十餘載。遠方請業常百餘人。地宜梓樹勸勵裁植數十萬株。通給將來三寶功德。中年別於南澗止一草菴。兩兔一彪相親同
【現代漢語翻譯】 現代漢語譯本： 途御法。有一位名叫道胄的學士，出生于上黨（地名），在太原（地名）出家為僧。他聽聞佛法頗有成就，尤其擅長記憶。閱讀經文和奏章后，立刻就能宣講。現在住在京城的寺廟裡，時常弘揚佛法。
釋慧旻，字玄素，是河東（地名）人。他志向正直，品行出衆，仁愛之心廣泛，是天生的。他的道行震動了三吳（古代地區名），名聲傳遍七澤（古代湖泊名）。他喜歡幽靜的生活，經常居住在山巖之中。九歲出家，勤奮精進，誦讀《法華經》，一個月就背誦下來。十五歲時，他聽聞了迴向寺新羅（古代國家名）的光法師講解成論，率先提問對答，才華橫溢。光法師讓他複述深奧的宗義，年長的僧人都非常高興。十七歲時，他應邀回到家鄉，在海鹽（地名）的光興寺講解《法華經》。聽眾如雲，都稱讚這是吉祥的徵兆。異香和彈指的聲音多次在空中出現。受具足戒后，他跟隨竹園寺的志律師學習《十誦律》，精通文理，旁及其他經典。志律師漸漸將學徒事務委託給他。喪事完畢后，他向東前往會稽（地名），到剡（地名）禮拜石佛，在天臺山（地名）遊歷講學。幾年后，他回到吳地，住在通玄寺，帶領僧眾精進修行了十七年，沒有離開寺門，但接受了無數的邀請。他始終穿著粗布衣服，吃素食。斷絕了慶弔之事，也不開玩笑。隋朝末年，天下大亂，吳地發生饑荒，僧人和百姓逃難避禍，四處奔波。但他堅守不動，禪修誦經從不間斷。鳥兒聚集在他身邊，野獸在他周圍也不騷亂。蘇州總管聞嗣安（人名）想請他出山，他堅決推辭。聞嗣安再次派人邀請，他不得已才前往。當時的刺史李廉、薛通、王榮等人，都非常器重他，一直崇敬供養他。但他仍然懷念隱居的生活，終日悶悶不樂。聞嗣安知道他的志向不可改變，於是送他到華亭（地名）的谷干山（地名），建立寺廟修行。幾年后，因為那裡地勢低窪潮濕，蚊蟲很多，恐怕會對他造成傷害，於是打算離開。唐朝開國后，佛法廣為流傳。他再次進入海虞山（地名）隱居了二十多年。從遠方來請教佛法的人常常有上百人。因為那裡適合種植梓樹，他勸大家種植了幾十萬株，用來供給未來的三寶功德。中年以後，他獨自在南澗（地名）住在一個草菴里。兩隻兔子和一隻小老虎與他相親相愛。
【English Translation】 English version: The Dharma Master Tu Yu. There was a scholar named Dao Zhou, born in Shangdang (place name), who became a monk in Taiyuan (place name). He was accomplished in listening to and studying the Dharma, and was particularly good at memorization. After reading scriptures and memorials, he could immediately expound on them. He now resides in a temple in the capital, where he frequently propagates the Dharma.
The monk Hui Min, styled Xuan Su, was a native of Hedong (place name). He was upright in his aspirations, outstanding in his conduct, and had a widespread and innate sense of benevolence. His virtuous conduct shook the Three Wu (ancient region name) and his reputation spread throughout the Seven Ze (ancient lake name). He loved a quiet life and often lived in rocky mountains. He became a monk at the age of nine, diligently and purely practicing, reciting the 'Lotus Sutra,' which he mastered in a month. At the age of fifteen, he listened to the Cheng Lun explained by Dharma Master Guang of Silla (ancient country name) at Huixiang Temple, and took the lead in asking and answering questions, showing outstanding talent. Dharma Master Guang asked him to repeat the profound doctrines, which pleased the senior monks. At the age of seventeen, he was invited back to his hometown, where he lectured on the 'Lotus Sutra' at Guangxing Temple in Haiyan (place name). The audience was like a cloud, all praising it as an auspicious sign. Strange fragrances and finger snaps repeatedly appeared in the air. After receiving full ordination, he followed the Vinaya Master Zhi of Zhuyuan Temple to study the 'Ten Recitation Vinaya,' mastering the principles and also learning about other scriptures. Vinaya Master Zhi gradually entrusted him with the affairs of the disciples. After the funeral, he went east to Kuaiji (place name), to Shan (place name) to worship the stone Buddha, and traveled and lectured at Tiantai Mountain (place name). After several years, he returned to Wu and stayed at Tongxuan Temple, leading the monks in diligent practice for seventeen years, without leaving the temple gate, but accepting countless invitations. He always wore coarse cloth and ate vegetarian food. He cut off celebrations and condolences, and stopped joking. At the end of the Sui Dynasty, the world was in chaos, and there was a famine in Wu. Monks and people fled to avoid disaster, traveling in all directions. But he remained steadfast, never ceasing his meditation and chanting. Birds gathered around him without disturbance, and animals were not disturbed by his presence. Wen Si'an (person name), the general administrator of Suzhou, wanted to invite him out of the mountains, but he firmly declined. Wen Si'an sent people to invite him again, and he had no choice but to go. The then prefects Li Lian, Xue Tong, and Wang Rong, all highly valued him and always respected and supported him. But he still longed for a life of seclusion and was depressed all day long. Wen Si'an knew that his aspirations could not be changed, so he sent him to Gugan Mountain (place name) in Huating (place name) to build a temple for practice. After a few years, because the land there was low and humid, and there were many mosquitoes, which might harm him, he planned to leave. After the founding of the Tang Dynasty, the Dharma spread widely. He re-entered Haiyu Mountain (place name) and lived in seclusion for more than twenty years. There were often hundreds of people who came from afar to ask for the Dharma. Because the land was suitable for planting catalpa trees, he encouraged everyone to plant hundreds of thousands of them, to provide for the merits of the Three Jewels in the future. In middle age, he lived alone in a thatched hut in Nanjian (place name). Two rabbits and a small tiger were friendly with him.
止。內外盤遊無相凌惱。至於禽獸神祇請受歸戒。敘其事績未可具也。蘇州都督武陽公李世嘉。遣書降使頻請不赴。貞觀十九年。刺史江王。因國度人行道之次。請令出山。王欲受戒施衣傳諸香供。並固讓諸德不授不納。辭退山泉逍遙自玩。凡講經律菩薩戒成實論數各有差。古律舊疏有漏失者。皆刪正而通暢焉。著十誦私記十三卷。僧尼行事二卷。尼眾羯磨兩卷。道俗菩薩戒義疏四卷。受業學士傳化者二十餘人。以貞觀末年八月十一日旦。終於所遁。春秋七十有七。未終三日異香滿寺。舉眾怪問。曰吾後日當去矣。生死人之常也。寄世本若行雲慎無哭泣。各念無常早求自度。喪事殯葬律有恒儀。碑誌飾詞一不須作。能依此訣吾何言哉。斯固臨終不撓。可謂堅貞者矣。
試為論曰。自法王之利見也。將欲清澄二死翦除三障。所以張大教網布諸有流。雖復惑累增繁。起惟三業。隨業設教三學興焉。戒本防非諒符身口。定惟靜亂誡約心源。慧取閑邪信明殄惑。三法相假義刑聖量。是故論云。戒如捉賊。定是縛賊。慧如殺賊。賊謂煩惑不可卒除。功由漸降故立斯旨。莫非戒具定修深知障惑。明智觀察了見使纏。我倒既銷諸業不集。推其本也則凈戒為功。舉其治也則正慧為德。經美能生豈不然矣。是使五乘方駕于戒道。眾
【現代漢語翻譯】 現代漢語譯本： 停止。內外在盤旋遊走時，不要互相侵擾。至於禽獸神祇，請允許它們接受歸戒。敘述他的事蹟無法全部記載。蘇州都督武陽公李世嘉，多次派人送信請求他下山，他都沒有答應。貞觀十九年，刺史江王，因為國家需要度化百姓修行，請求他出山。江王想要授予他戒律，贈送衣物，供奉香火，都被他堅決推辭，不接受。他辭別后回到山泉，逍遙自在地生活。他講解經、律、《菩薩戒》、《成實論》的次數各有不同。對於古律舊疏中有所遺漏的地方，他都加以刪改，使之通順流暢。他著有《十誦私記》十三卷，《僧尼行事》二卷，《尼眾羯磨》兩卷，《道俗菩薩戒義疏》四卷。受他傳授學業的學士有二十餘人。在貞觀末年八月十一日早晨，他于隱居之處去世，享年七十七歲。臨終前三天，寺廟裡充滿了奇異的香味，大家都奇怪地詢問。他說：『我後天就要離開了。生死是人之常情。寄居於世間，原本就像行雲一樣，千萬不要哭泣。各自唸誦無常，早日尋求自我解脫。喪事殯葬，按照律法規定的儀式進行。碑文墓誌，華麗的辭藻一概不需要。如果能夠按照這些遺言去做，我還有什麼可說的呢？』這實在是臨終不為所動，可以稱得上是堅貞不屈了。
試著評論說，自從法王（Dharmaraja）顯現以來，就是要清除二死（two kinds of death）的污濁，剪除三障（three obstacles）。所以才張開廣大的教網，遍佈于各種有情眾生之中。即使迷惑和牽累不斷增多，其根源也只是身、口、意三業（three karmas）。隨著不同的業力而設立不同的教法，三學（threefold learning）因此興盛起來。戒律的根本在於防止過失，確實符合身口的要求。禪定在於平息混亂，告誡約束心源。智慧在於去除邪惡，確實能夠明辨消除迷惑。這三種方法相互輔助，符合義理，是聖人的衡量標準。所以《論》中說：『戒律就像捉賊，禪定就像捆賊，智慧就像殺賊。』賊指的是煩惱迷惑，不可能一下子消除，需要逐漸降伏，所以才設立這樣的宗旨。無非是通過戒律來具備，通過禪定來修行，深刻地瞭解障礙和迷惑，通過明智的觀察來清楚地看到使人纏縛的東西。自我顛倒既然已經消除，各種業力就不會聚集。推究其根本，那麼清凈的戒律就是功勞。舉出其作用，那麼正當的智慧就是功德。經典讚美它能夠產生一切，難道不是這樣嗎？因此使得五乘（five vehicles）能夠在戒道上並駕齊驅，眾
【English Translation】 English version: He ceased [his activities]. Inwardly and outwardly, wandering without mutual disturbance or annoyance. As for birds, beasts, deities, and spirits, he requested that they receive the Three Refuges and the Five Precepts. Narrating his deeds cannot be fully recorded. Li Shijia, the Duke of Wuyang and Governor of Suzhou, repeatedly sent letters and envoys requesting him to descend from the mountain, but he did not comply. In the nineteenth year of the Zhenguan era, the Prefect Jiang Wang, on the occasion of the nation's propagation of the Dharma and the people's practice of the Way, requested him to leave the mountain. Wang wished to bestow precepts upon him, offer robes, and present incense offerings, but he firmly declined all these honors, neither bestowing nor accepting them. He bid farewell and returned to the mountain springs, living a carefree and leisurely life. He lectured on the Sutras, Vinaya, Bodhisattva Precepts (Bodhisattva vows), and Tattvasiddhi Shastra (Treatise on the Completion of Truth) a varying number of times. He revised and made clear any omissions in the old commentaries on the ancient Vinaya. He authored thirteen volumes of Private Notes on the Ten Recitations Vinaya (Shi Song Si Ji), two volumes on Monastic and Nun's Practices (Seng Ni Xing Shi), two volumes on Nun's Karma Procedures (Ni Zhong Jie Mo), and four volumes of Commentaries on the Meaning of the Bodhisattva Precepts for Lay and Ordained (Dao Su Pu Sa Jie Yi Shu). More than twenty scholars received instruction and transmission from him. On the eleventh day of the eighth month in the late Zhenguan era, in the morning, he passed away in his hermitage, at the age of seventy-seven. Three days before his passing, the temple was filled with an extraordinary fragrance, and the assembly wondered and asked about it. He said, 'I will be leaving in two days. Birth and death are common to all people. Dwelling in this world is like passing clouds, so do not weep. Each of you should contemplate impermanence and seek your own liberation early. Funerals and burials should follow the established rituals of the Vinaya. There is no need for ornate words in epitaphs or memorial inscriptions. If you can follow these instructions, what more can I say?' This was indeed unwavering at the time of death, and can be called steadfast and virtuous.
Let us try to discuss it. Since the Dharmaraja's (King of Dharma) auspicious appearance, it is to purify the defilements of the two deaths (rebirth and karmic death), and to cut off the three obstacles (kleshas, karma, and vipaka). Therefore, he spread the great net of the teachings, spreading it among all sentient beings. Even if confusion and entanglements increase, their root lies only in the three karmas (body, speech, and mind). According to different karmas, different teachings are established, and the threefold learning (sila, samadhi, prajna) thus flourishes. The root of precepts lies in preventing faults, truly conforming to the requirements of body and speech. Samadhi (concentration) lies in calming disturbances, admonishing and restraining the source of the mind. Prajna (wisdom) lies in removing evil, truly able to discern and eliminate delusion. These three methods assist each other, conforming to the meaning, and are the measure of the sages. Therefore, the Treatise says: 'Precepts are like catching a thief, samadhi is like binding a thief, and prajna is like killing a thief.' The thief refers to afflictions and delusions, which cannot be eliminated all at once, but must be gradually subdued, so this principle is established. It is nothing more than using precepts to possess, using samadhi to cultivate, deeply understanding obstacles and delusions, and using wise observation to clearly see what binds people. Since self-delusion has been eliminated, various karmas will not accumulate. Tracing its root, then pure precepts are the merit. Pointing out its function, then proper wisdom is the virtue. The scriptures praise it as being able to produce everything, is it not so? Therefore, it enables the five vehicles (sravakayana, pratyekabuddhayana, bodhisattvayana, devayana, and মনুষ্যযানা) to advance side by side on the path of precepts, and the assembly
聖肩隨於行衢。乘福祐於四生。廣紹隆于萬載。非夫戒德何以懋哉。粵自金河累言爰始靈山集法。時遵厚味道被淳源。雖復設教不倫互裁輕重。奉者無乖。會聖體意兩不相非。然夫上座大眾創分結集之場。五部十八。流宗百載之後。備列前傳。部執等陳。自律藏久分初通東夏。則薩婆多部十誦一。本最廣弘持。寔由青目律師敷揚晉世。廬山慧遠贊擊成宗。爾後璩穎分騼而命路。祐瑗波騰于釋門。澄一江淮無二奉矣。而恨受遵四分隨依十誦。可為商之。其次傳本。則曇無德部四分一律。雖翻在姚秦。而創敷元魏。是由赤髭論主初乃誦傳。未展談授。尋還異域。此方學侶竟絕維持。逮及覆聰方開學肆。有宋文世。彌沙塞部五分一本開譯楊都。覺壽所傳生嚴其筆。文極鋪要深可弘通。郢匠輟斤流味無日。可為悲夫。雖聞海濱披述汾愿剖詞登往搜求名實乖爽。可惜華典虛度神州。迦葉遺部解脫一本。梵葉久傳無人翻度。惟出戒本在世流通。等聚余宗更無異轍。世諺妄習偏備愚叢。婆粗羅部律本未傳。藏中見列僧祇部者。乃是根本大眾所傳。非是百載五宗生也。統敘五部支分。此方已獲其四。若據攝末從本。則二部是其所宗。此方已獲其一。自余群部。多是西域賢聖纘述行事。其中聚類自分割槽別。緣敘難裁略言之矣。惟夫慧日已
【現代漢語翻譯】 聖人的肩膀追隨著在道路上行走的人。憑藉福報庇佑四生（四種生命形式：胎生、卵生、濕生、化生）。廣泛地繼承和發揚光大，流傳萬代。如果不是具備戒律和德行的人，怎麼能夠做到如此盛大的事業呢？自從金河（指印度河）開始，累積言教，在靈山（指鷲峰山，釋迦牟尼佛說法之地）彙集佛法。當時人們遵循淳樸的道德，教義傳播到純真的源頭。雖然設立了不同的教派，但並沒有互相違背，只是在輕重方面有所調整。信奉者沒有偏離，都能領會聖人的意圖，兩者之間並沒有衝突。然而，上座部（Sthavira）和大眾部（Mahāsāṃghika）最初分立，形成了結集佛法的場所。五部（五大律宗）和十八部（部派佛教的十八個派別），在百年之後各自流傳宗派。詳細地記載在以前的傳記中，各部都陳述自己的主張。自從律藏（Vinaya Pitaka）長期分裂，最初傳入東土（指中國）的是薩婆多部（Sarvāstivāda）的《十誦律》（Daśa-bhāṇavāra-vinaya），這是最廣泛弘揚的。實在是因為青目律師（Kumārajīva）在晉朝廣泛宣揚，廬山慧遠（Huiyuan）讚揚和推崇，最終形成了宗派。此後，璩公和穎公分道揚鑣，祐公和瑗公在佛教界聲名鵲起。澄公使江淮一帶只有一種奉行的律宗，沒有第二種。但遺憾的是，受戒者遵循《四分律》（Dharmaguptaka-vinaya），卻又依據《十誦律》，這可以拿來商榷。其次是曇無德部（Dharmaguptaka）的《四分律》，雖然在姚秦時期翻譯出來，但在北魏時期才開始弘揚。這是因為赤髭論主（Dharmaguptaka）最初只是背誦傳授，沒有展開講解。不久之後就返回了異域，這邊的學人最終斷絕了維持。直到覆聰才開始設立學堂。在宋文帝時期，彌沙塞部（Mahīśāsaka）的《五分律》（Pañcavargika-vinaya）在楊都（今南京）被翻譯出來。由覺壽口述，生嚴執筆。文辭極其詳盡，非常適合弘揚。郢地的工匠停止了斧頭，人們津津有味地品味，沒有一天停止。這真是可悲啊。雖然聽說有人在海邊披閱，汾地的僧人剖析文辭，前往各地搜尋，但名實不符，實在可惜，華夏的經典白白地在神州（指中國）流逝。迦葉遺部（Kāśyapīya）的《解脫律》（Prātimokṣa-sūtra）的梵文版本流傳已久，但沒有人翻譯。只有戒本（Prātimokṣa）在世間流通。和其他宗派一樣，沒有什麼不同的地方。世俗的諺語和錯誤的習慣，偏頗地充斥在愚昧的人群中。婆粗羅部（Vātsīputrīya）的律本沒有傳入。藏經中記載的僧祇部（Mahāsāṃghika-vinaya），是根本大眾部所傳，不是百年之後的五部所生。總共敘述了五部的分支，中國已經獲得了其中的四部。如果根據攝末歸本的原則，那麼二部是其宗源。中國已經獲得了其中的一部。其餘的各部，大多是西域的賢聖所撰述的行事。其中聚類自分，區別很大，難以一一敘述，只能簡單地說一下。只有慧日已經……
【English Translation】 The shoulders of the sage follow those who walk on the path. Relying on blessings, they protect the four forms of life (caturyoni: viviparous, oviparous, moisture-born, and metamorphic). They widely inherit and promote, passing it down for ten thousand generations. If it were not for someone with precepts and virtue, how could they accomplish such a grand undertaking? Since the beginning at the Golden River (referring to the Indus River), teachings have been accumulated, and the Dharma has been gathered at the Vulture Peak (Gṛdhrakūṭa Mountain, where Śākyamuni Buddha preached). At that time, people followed pure morality, and the teachings spread to the pure source. Although different schools were established, they did not contradict each other, only adjusting in terms of importance. Believers did not deviate, and all could understand the sage's intention, with no conflict between them. However, the Sthavira (Theravada) and Mahāsāṃghika initially separated, forming places for the compilation of the Dharma. The five Vinaya schools and the eighteen schools (of early Buddhism) each spread their own doctrines after a hundred years. They are recorded in detail in previous biographies, and each school states its own claims. Since the Vinaya Pitaka had been divided for a long time, the first to be transmitted to the East (China) was the Sarvāstivāda's Daśa-bhāṇavāra-vinaya, which was the most widely promoted. This was truly because the Tripiṭaka Master Kumārajīva widely propagated it in the Jin Dynasty, and Huiyuan of Mount Lu praised and promoted it, eventually forming a school. After this, Ju and Ying went their separate ways, and You and Yuan became famous in the Buddhist community. Cheng made it so that only one Vinaya school was practiced in the Jianghuai area, with no second. But regrettably, those who received precepts followed the Dharmaguptaka-vinaya, but relied on the Daśa-bhāṇavāra-vinaya, which can be discussed. Next is the Dharmaguptaka's Four-Part Vinaya (Dharmaguptaka-vinaya), although it was translated during the Yao Qin period, it only began to be promoted during the Northern Wei period. This was because the Red-Bearded Master (Dharmaguptaka) initially only recited and transmitted it, without elaborating on the explanation. Soon after, he returned to a foreign land, and the scholars here eventually cut off its maintenance. It was not until Fu Cong that schools were established. During the reign of Emperor Wen of the Song Dynasty, the Mahīśāsaka's Five-Part Vinaya (Pañcavargika-vinaya) was translated in Yangdu (present-day Nanjing). It was dictated by Jue Shou and written down by Sheng Yan. The writing was extremely detailed and very suitable for promotion. The craftsmen of Ying stopped their axes, and people savored it with relish, without stopping for a day. This is truly lamentable. Although it is said that someone was reading and annotating by the sea, and monks in Fen were analyzing the words, searching everywhere, but the names and realities did not match, which is truly regrettable, and the Chinese classics were wasted in vain in the Divine Land (China). The Kāśyapīya's Prātimokṣa-sūtra has been circulating in Sanskrit for a long time, but no one has translated it. Only the Prātimokṣa is circulating in the world. Like other schools, there is nothing different. Secular proverbs and erroneous habits are biasedly filled among the ignorant masses. The Vātsīputrīya's Vinaya has not been transmitted. The Mahāsāṃghika-vinaya recorded in the Tripitaka is transmitted by the original Mahāsāṃghika, not born from the five schools after a hundred years. In total, the branches of the five schools are described, and China has obtained four of them. If based on the principle of returning to the origin, then two schools are its source. China has obtained one of them. The remaining schools are mostly the practices compiled by the sages of the Western Regions. Among them, the categories are self-divided, and the distinctions are great, making it difficult to describe them one by one, so I can only briefly mention them. Only the sun of wisdom has already...
沈法流方被。眾行之重無越斯經。諒由附相束情心事易準。動靜科據真契威容。凡愚妄習睹相弘善。故律緣制斯致罕乖。試詳講導開士持奉明人。見想紛馳互程神略。部別廢立取捨難恒。學觀未張易為開舉。何以明耶。至如受具一法。三聖元基。部各陳要具舒隨相。異宗會受事類。星張。當受明隨同猶合契。考夫行事之士。則鄉壤部分。窮其受戒之源。宗歸四分。今則隨學陳相不祖先模抑斷是投妄情斯托。可謂師資訓缺教授無功。亦是願行道殊機見互僻。斯之糅雜二百餘年。豈不以傳通失人故使頌聲流鄭。今則混一唐統。普行四分之宗。故得終始受隨義難乖隔。攝護雖廣其源可尋。自初開律釋師號法聰。元魏孝文北臺楊緒。口以傳授。時所榮之。沙門道覆。即紹聰緒。贊疏六卷。但是長科。至於義舉未聞於世。斯時釋侶道味猶淳言行相承。隨聞奉用專務棲德不暇旁求。魏末齊初。慧光宅世。宗匠跋陀師表弘理。再造文疏廣分衢術。學聲學望。連布若云峰。行光德光。榮曜齊日月。每一披闡坐列千僧。競鼓清言人分異辯。勒成卷帙通號命家。然光初稟定宗。后師法律軌儀。大聖徽猷具焉。所以世美斯人。行解相冠。誠有徒矣。有云暉愿三宗律師。躡踵傳燈各題聲教。云則命初作疏九卷。被時流演。門人備高東夏。暉次出
疏略云二軸。要約誠美蹊徑少乖。得在略文失於開授。然云勇於義宗。談敘誠博。暉則核切詞相。法聚推焉世諺首尾信探風骨。汾陽法愿。眄視兩家更開甍穴。製作抄疏不減於前。彈糾核于律文。是非格於事相。存乎專附頗滯幽通。化行並塞故其然也。其餘律匠。理洪隱樂遵深誕等。或陶治鄭魏。或開疆燕趙。或導達周秦。或揚塵齊魯。莫不同師云術齊駕當時。雖出鈔記略可言矣。而導開業關中盛宗帝里。經律雙授其功可高。於時世尚僧祇。而能間行四分。登座引決共從如流。勍敵每臨銜箭而返。然遵一其神志。聲色不渝。由是人法歸焉。可謂行之及也。智首律師承斯講授。宗系盛廣探索彌深。時屬云雷接統傳化。學門遠被制述全希。豈非博贍百家共師一軌。雖欲厝筆無詞可通。屬有礪亮行判爍勝藏興。或傳道于東川。或稱言于南服。其中高第無越魏都。制疏乃行其緒誠少。余則名擅一方蓋無筆記。而復化行難阻多翳時心。豈不以制在篇初故陷者惡聞其失。嗚呼律為法命。弘則命全。今不欲不弘正法斯滅。又可悲之深矣。觀夫定慧兩藏理在通明。戒律宗中情。纏事局事。則紛披雜集。前後異條開制適緣。舉例寧準。論余兩藏義在潛通。達解知微名為會正。所以天仙小聖逗機明道。互說精理開明慧務。俱稱至教。印定成
【現代漢語翻譯】 現代漢語譯本 疏略和云二位律師的著述，雖然精要簡約，但其中誠然存在一些細微的偏差。他們的優點在於精煉，缺點在於不夠詳盡。然而，云律師勇於闡發義理的根本，談論敘述非常廣博。暉律師則注重推敲字句，法聚律師推崇世俗諺語，從頭到尾都注重探尋文章的風骨。汾陽的法愿律師，兼顧兩家之長，更進一步地開創了新的途徑。他所製作的抄疏，數量不亞於前人，彈劾糾正都依據律文，判斷是非都依據事相。但他過於專注于依附前人，略顯不夠通達，這或許是因為他在并州和塞北一帶弘法的原因。其他的律宗法師，如理洪、隱樂、遵深、誕等，有的在鄭魏一帶施加影響，有的在燕趙一帶開創局面，有的在周秦一帶引導教化，有的在齊魯一帶傳播佛法。他們都以云律師為師，在當時齊頭並進。雖然他們的抄記可以簡略地敘述，但導律師在關中地區開創事業，在京城弘揚宗派，經律並授，他的功績值得稱讚。當時世人大多崇尚僧祇律，而他能夠兼行四分律，登座決斷，眾人紛紛信服。強大的對手每次來犯，都只能含恨而歸。而且，遵律師始終如一，神志堅定，聲色不為所動，因此人們都歸附於他和他的教法，可謂是身體力行。智首律師繼承了他的講授，宗派體系更加盛大，探索也更加深入。當時正值云律師和雷律師相繼去世，傳承教化，學門廣佈，但著述卻很少。這難道不是因為他們博學多才，百家共奉同一準則，即使想提筆也無從下手嗎？後來有礪亮、行判、爍勝、藏興等律師，有的在東川傳道，有的在南方弘揚佛法。其中成就最高的莫過於魏都律師。他所製作的疏鈔得以流傳，但他的其他著作卻很少。其餘的律師雖然名聲顯赫一方，但大多沒有留下筆記。而且，由於教化難以推行，世人的心中多有迷惑。這難道不是因為他們的著作寫在初期，所以那些犯錯的人不願聽到他們的過失嗎？唉，戒律是佛法的命脈，弘揚戒律，佛法才能保全。現在如果不弘揚正法，正法就會滅亡，這真是令人悲哀啊！觀察定慧兩藏，其理在於通達明瞭。戒律宗中，情執纏繞，事務繁雜，前後條文各異，開制也適應不同的因緣，舉例難以準確。至於其餘兩藏，其義在於潛移默化，通達理解細微之處，才能稱之為會正。所以天仙小聖才能隨機應變，闡明佛道，互相闡述精妙的道理，開明智慧，都堪稱至高的教誨，印證成就。
【English Translation】 English version The writings of lawyers Shulue and Yun, although concise and essential, do contain some subtle deviations. Their strength lies in their conciseness, and their weakness lies in their lack of detail. However, lawyer Yun was courageous in expounding the fundamentals of the doctrine, and his discussions and narratives were very broad. Lawyer Hui focused on scrutinizing the wording, and lawyer Fa Ju advocated secular proverbs, paying attention to exploring the style of the article from beginning to end. Fa Yuan of Fenyang, taking into account the strengths of both schools, further pioneered new paths. The number of his commentaries and notes is no less than that of his predecessors, and his impeachments and corrections are based on the Vinaya, and his judgments of right and wrong are based on phenomena. However, he was too focused on adhering to his predecessors and was slightly less accessible, perhaps because he propagated the Dharma in the areas of Bingzhou and Saibei. Other Vinaya masters, such as Li Hong, Yin Le, Zun Shen, and Dan, either exerted influence in the Zheng and Wei areas, or created situations in the Yan and Zhao areas, or guided and educated in the Zhou and Qin areas, or spread the Dharma in the Qi and Lu areas. They all took lawyer Yun as their teacher and advanced side by side at that time. Although their notes can be briefly described, lawyer Dao pioneered his career in the Guanzhong area and promoted the sect in the capital, teaching both Sutras and Vinaya, and his achievements are worthy of praise. At that time, most people admired the Sangha Vinaya, but he was able to practice the Four-Part Vinaya concurrently, and when he ascended the seat to make decisions, everyone was convinced. Powerful opponents could only return with hatred every time they attacked. Moreover, lawyer Zun was consistent, his mind was firm, and his voice and appearance were unmoved, so people all returned to him and his teachings, which can be described as practicing what he preached. Lawyer Zhi Shou inherited his lectures, and the sect system became more grand, and his exploration became more in-depth. At that time, lawyers Yun and Lei passed away one after another, inheriting and transforming the teachings, and the school was widely spread, but there were few writings. Is this not because they were erudite and talented, and all schools followed the same standard, so even if they wanted to write, they could not find a way to start? Later, there were lawyers Li Liang, Xing Pan, Shuo Sheng, and Zang Xing, some of whom preached in Dongchuan and some of whom promoted the Dharma in the South. Among them, the highest achievement was that of lawyer Wei Du. The commentaries and notes he made were able to be circulated, but his other works were few. The rest of the lawyers, although famous in one area, mostly did not leave any notes. Moreover, because it was difficult to promote the teachings, there was much confusion in the minds of the world. Is this not because their works were written in the early stages, so those who made mistakes were unwilling to hear their faults? Alas, the Vinaya is the lifeblood of the Dharma, and only by promoting the Vinaya can the Dharma be preserved. Now, if we do not promote the true Dharma, the true Dharma will perish, which is truly sad! Observing the two treasuries of Samadhi and Prajna, their principle lies in thorough understanding and clarity. In the Vinaya sect, emotional attachments are entangled, affairs are complicated, the preceding and following articles are different, and the openings and systems are adapted to different conditions, making it difficult to accurately cite examples. As for the remaining two treasuries, their meaning lies in subtle influence, and only by thoroughly understanding the subtleties can one be called a 'meeting of correctness'. Therefore, the heavenly immortals and small sages can adapt to the occasion, elucidate the Buddha's path, and mutually explain the subtle principles, enlightening wisdom, all of which can be called the supreme teachings, confirming achievement.
經。若據律宗惟遵佛誨。大小諸聖不妄傳揚。斯何故耶。良由教限內眾軌躅常儀。僧寶可欽非余訓勖。自非位極至聖。誰敢厝心。是以文云。吾尚不以眾僧付于身子。況餘人乎。故所制重輕皆遵成教。縱有疑問還委佛通。雖著論詳述而不作。是使遺言四命戒為大師。三集法輪先弘斯典。論稱法壽。豈虛也哉。昔鵠樹已前持律者眾。其中高者。牛王最初。往業未夷。徙居天室。其次接緒號優波離。五百獻功奉持為上。致使四十餘載七眾憲章隨犯科要多因面結。至於持犯通塞徴舉治儀。皆命顯揚委其監護。雖復二十四依通傳正軌。揩摸後葉必祖斯文。暨乃東川創開戒業。曹魏嘉平方弘具戒。爾前法眾同號息慈。師弟乃聞才移俗耳。行羯磨也憑準法護之宗。論布薩也翻誦僧祇之戒。教網初啟隨得宗之。奉可怪也。酉晉務法稍漸綱猷。中原喪亂干戈競接。雒邑凋殘渭陰荒燼。竺護青門之眾。可卷而懷。康會黃武之徒。未足收采。重以孫皓苛虐元燾不仁。擁寺列兵虔劉釋種。平城之側高尚覆尸。黃河之涘梵僧捐寶。投骸靡厝法律寧通。時會彌天恢張儀範。僧眾常則皆約戒科。兵饑交貿網制嚴密。廣如前傳所敘。故安舉三章且救時要。攝緣成濟得其務焉。但教缺未弘必假傳授。鼻奈耶律初是安通。文極疏略粗知大旨。審其正則誠所
未聞。弘在人乎安當斯寄。其後遠睿愿翼。咸習門風。秦晉兩邦昌明法化。誠其力矣。自斯厥後南北兩分住持位別。各程綱目互舉清徒。故有[山*聶]嶺棲霞弘明凈地秦川靈隱建立戒壇。應供列雁行之僧。敘戒聞重受之夏。即其事也。若夫人法交映。則行解相扶。有昧則絕紐。當時無得遂埋神于地。故世中迷學其流四焉。試略舉之。想當迷責樂大乘者。志尚浮虛情專貪附。故有排委戒網捐縱威儀。見奉律者輕為小乘。毀凈戒者重為大道。便引黃葉是真金之喻。木馬非致遠之能。訶折排拉如捐草土。皆由行缺于身塵染綱領。恥己不逮于清達。慢己有累于嚴制。遂即回情學大開展心胸。陵轢聲聞褒揚菩薩。通情則恐投于坑阱。取解則曲媚于門侶。如斯懷挾未曰倫通。以此求心心可知矣。何不廣讀大乘開張慧路徴延聖意有附塵焉。是以勝鬘所談女人之起行也。猶知毗尼即大乘學也。時所明初心之具修也。尚識律儀即菩薩藏。何況諳達理教體化知神。解不謝于上賢。行寧虧于下眾。必行有乖解非解也。得語而不詳義。棄智而從諸識。生死無涯之儔。固難述矣。流俗常事三省而加九思。出世所詮四依之與八正。降斯以往未足言哉。是以大小兩教隨相攝修。並在離著。豈惟封執。若存此計與外不殊。半滿經論皆陳此過。戒之受也
【現代漢語翻譯】 現代漢語譯本： 未曾聽聞。弘揚佛法在於人，那麼安身立命又該寄託於何處呢？後來的遠法師和睿法師都希望能繼承和發揚光大這一門風。秦地和晉地兩地的僧人昌明佛法教化，確實是他們的功勞。自從那以後，南北兩地分立，住持的地位也各不相同。各自製定綱領，互相推舉清修的僧人。因此有了[山聶]嶺、棲霞寺、弘明寺、凈地寺以及秦川的靈隱寺建立戒壇。供養排列成行的僧人，講述受戒和重新受戒的夏季儀式，就是這些事。如果說法和修行相互輝映，那麼修行和理解就能相互扶持。如果有所迷惑，那麼傳承就會斷絕。當時沒有領悟的人，最終只能將自己的神性埋沒于塵土之中。所以世俗之人迷惑于佛法的學習，其流弊有四種。試著簡單地列舉一下。那些自認為在責備樂於大乘佛法的人，他們的志向浮誇虛妄，情感專注于貪婪和依附。所以他們會排斥和拋棄戒律的約束，放縱自己的威儀。看到奉行戒律的人，就輕視地認為是小乘佛法。詆譭清凈戒律的人，卻認為自己是在修行大道。於是就引用黃葉不是真金的比喻，木馬不能到達遠方的例子。呵斥、折磨、排斥、拉攏，就像丟棄草土一樣。這都是因為自身的修行有所欠缺，塵世的污垢沾染了綱領。恥于自己不如清修通達之人，怠慢自己受到嚴格制度的約束。於是就立即改變心意去學習大乘佛法，開展自己的心胸，凌駕于聲聞乘之上，褒揚菩薩乘。溝通情感恐怕會陷入坑阱，獲取理解則會曲意逢迎同門。像這樣懷抱著私心，不能說是通達事理。用這樣的心態去求道，其心性是可以想見的。為什麼不廣泛閱讀大乘經典，開闊智慧之路，徵求和延續聖人的意願，卻要依附於塵世的污垢呢？因此，《勝鬘經》中所談到的女人開始修行，尚且知道毗尼（戒律）就是大乘佛法。當時所闡明的初心修行，尚且認識到律儀就是菩薩藏。更何況是諳熟通達理教的本質，瞭解神性的人呢？理解不能遜色于上等的賢人，修行寧可不要虧待下等的眾人。如果修行和理解相違背，那麼理解就不是真正的理解。只得到言語卻不詳細瞭解其中的含義，拋棄智慧而追隨各種意識。生死無涯的同伴，實在難以描述啊。世俗之人常常對一件事情反覆思考多次。而出世間所詮釋的，是四依和八正道。如果低於這些標準，就不值得一提了。因此，大小乘兩種教義，隨著不同的方面相互攝受和修行，都在於離開執著。難道只是封閉和執著嗎？如果存在這種想法，就和外道沒有什麼區別了。半部和全部的經論都陳述過這種過失。受戒這件事啊！ English version: I have not heard of it. If propagating the Dharma depends on people, where should one entrust one's life and practice? Later, Dharma Master Yuan and Dharma Master Rui hoped to inherit and carry forward this tradition. The monks in both Qin and Jin regions flourished the Dharma teachings, which was indeed their merit. Since then, the north and south have been separated, and the positions of abbots are also different. Each formulated their own guidelines and mutually recommended pure monks. Therefore, [山聶]ling, Qixia Temple, Hongming Temple, Jingdi Temple, and Lingyin Temple in Qinchuan established ordination platforms. Offering to the rows of monks, and narrating the summer rituals of receiving and re-receiving precepts, are these matters. If the Dharma and practice reflect each other, then practice and understanding can support each other. If there is confusion, then the transmission will be cut off. Those who did not understand at that time could only bury their divinity in the dust. Therefore, worldly people are confused in their study of the Dharma, and there are four drawbacks. Let's briefly list them. Those who consider themselves to be criticizing those who enjoy Mahayana Buddhism have lofty and vain ambitions, and their emotions are focused on greed and attachment. Therefore, they reject and abandon the constraints of the precepts, and indulge their own demeanor. Seeing those who uphold the precepts, they despise them as Hinayana Buddhism. Those who slander pure precepts think they are practicing the Great Way. So they quote the analogy of yellow leaves not being real gold, and wooden horses not being able to reach far. Scolding, tormenting, rejecting, and luring are like discarding grass and soil. This is all because one's own practice is lacking, and the dust of the world has stained the guidelines. Ashamed of not being as pure and enlightened as others, and lazy about being constrained by strict rules. So they immediately change their minds to study Mahayana Buddhism, expand their minds, override the Sravaka vehicle, and praise the Bodhisattva vehicle. Communicating emotions is feared to fall into a pit, and obtaining understanding is to curry favor with fellow disciples. Holding such selfishness cannot be said to be understanding the principles. With such a mentality to seek the Tao, one's mind can be imagined. Why not widely read Mahayana scriptures, broaden the path of wisdom, seek and continue the wishes of the saints, but instead cling to the dust of the world? Therefore, the woman in the Vimalakirti Sutra, who began to practice, still knew that Vinaya (precepts) is Mahayana Buddhism. The initial practice clarified at that time still recognized that the precepts are the Bodhisattva-pitaka. How much more so for those who are familiar with the essence of doctrine and understand divinity? Understanding should not be inferior to the superior sages, and practice should not be lacking to the inferior masses. If practice and understanding are contrary to each other, then understanding is not true understanding. Only obtaining words without understanding their meaning in detail, abandoning wisdom and following various consciousnesses. Companions of endless birth and death are difficult to describe. Worldly people often think repeatedly about one thing many times. But what is explained in transcendence is the Four Reliances and the Eightfold Path. If it is lower than these standards, it is not worth mentioning. Therefore, the two teachings of Mahayana and Hinayana, with different aspects, mutually embrace and practice, all lie in leaving attachment. Is it just closing and clinging? If this idea exists, there is no difference from external paths. Half and full sutras have stated this fault. The matter of receiving precepts!
【English Translation】 Unto which I have not heard. Is the propagation of Dharma dependent on man, where should one entrust his life? The later Yuan and Rui wished to inherit and promote this tradition. The monks of Qin and Jin prospered the Dharma, which was their merit. Since then, the north and south have been separated, and the positions of abbots are different. Each formulated their own guidelines and mutually recommended pure monks. Therefore, [山聶]ling (mountain range name), Qixia (temple name), Hongming (temple name), Jingdi (temple name), and Lingyin (temple name) in Qinchuan established ordination platforms. Offering to the rows of monks, and narrating the summer rituals of receiving and re-receiving precepts, are these matters. If the Dharma and practice reflect each other, then practice and understanding can support each other. If there is confusion, then the transmission will be cut off. Those who did not understand at that time could only bury their divinity in the dust. Therefore, worldly people are confused in their study of the Dharma, and there are four drawbacks. Let's briefly list them. Those who consider themselves to be criticizing those who enjoy Mahayana Buddhism have lofty and vain ambitions, and their emotions are focused on greed and attachment. Therefore, they reject and abandon the constraints of the precepts, and indulge their own demeanor. Seeing those who uphold the precepts, they despise them as Hinayana Buddhism. Those who slander pure precepts think they are practicing the Great Way. So they quote the analogy of 'yellow leaves are not real gold', and 'wooden horses cannot reach far'. Scolding, tormenting, rejecting, and luring are like discarding grass and soil. This is all because one's own practice is lacking, and the dust of the world has stained the guidelines. Ashamed of not being as pure and enlightened as others, and lazy about being constrained by strict rules. So they immediately change their minds to study Mahayana Buddhism, expand their minds, override the Sravaka vehicle, and praise the Bodhisattva vehicle. Communicating emotions is feared to fall into a pit, and obtaining understanding is to curry favor with fellow disciples. Holding such selfishness cannot be said to be understanding the principles. With such a mentality to seek the Tao, one's mind can be imagined. Why not widely read Mahayana scriptures, broaden the path of wisdom, seek and continue the wishes of the saints, but instead cling to the dust of the world? Therefore, the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) talks about women beginning to practice, still knowing that Vinaya (毗尼, discipline) is Mahayana Buddhism. The initial practice clarified at that time still recognized that the Vinaya (律儀, precepts) is the Bodhisattva-piṭaka* (菩薩藏, Bodhisattva store). How much more so for those who are familiar with the essence of doctrine and understand divinity? Understanding should not be inferior to the superior sages, and practice should not be lacking to the inferior masses. If practice and understanding are contrary to each other, then understanding is not true understanding. Only obtaining words without understanding their meaning in detail, abandoning wisdom and following various consciousnesses. Companions of endless birth and death are difficult to describe. Worldly people often think repeatedly about one thing many times. But what is explained in transcendence is the Four Reliances and the Eightfold Path. If it is lower than these standards, it is not worth mentioning. Therefore, the two teachings of Mahayana and Hinayana, with different aspects, mutually embrace and practice, all lie in leaving attachment. Is it just closing and clinging? If this idea exists, there is no difference from external paths. Half and full sutras have stated this fault. The matter of receiving precepts!
但啟虛愿之門。戒之隨也須遵實行之務。知受而不明隨。修愿而無其行。可謂只輪無轉于地。折翮有墜于空。信哉。世有鄙斯戒者。皆為煩累形神弊其持犯。故同輕削指為小道。小可捐也。宜即舍之。矜重情多緘言無報。誠以攝御門學非戒不弘。相善住持非戒不立。其猶行必涉戶言必有由。故名利將及。爭位夏而斂容。師授尊模。趍壇場而整帶。豈非貪決情勇攬戒奉以為師。行絕綱猷委戒填諸溝壑。專志在于本毒。去取匠于方寸。用斯弘濟誠未敢聞。此則愛大憎小。為迷一也。若能關鍵身口附相攝持。虛蕩慮知體道懷德。則安遠光憑斯其人矣。世學諸論詞數區分。傍大乘而通小徑。委本筌而尋章句。時連界系乍別色心。一行六歷之相攝。名教頻繁之包富。聖列為存道行。凡學止作聲譽。於是仇討終身博綜詞義。輕蔑戒誥陵犯色聲。邪說富於唇吻。邪求滿於胸臆。謂捧缽為鈍丁。號持瓶為豎子。半月說戒惟列粗言。衣缽受持極成煩碎。遂即顛倒形服雷鼓言聲。侮弄尊儀斜眄經律。故使依藥受凈永絕其身。戒約住持生緘其口。斯豈不聞于本業也。知業則不然乎。但騰焰于舌端。曾未圓為心約。此則尊高矜伐賤委本基。為迷二也。若能深討使性妙識治能。念動惟是我人事對。但明塵識則未悉何賢當斯目也。慧休論士樹以風聲
。然其專大深小。騰實復光其美又有行福末凡。稟素疏野廣讀多誦。情見特隆偏略戒科。謂講生例不如。常飲淳乳飽我心神。靜處幽閑何過相及。斯皆靡聞教行動事疑遲。不學無知隨念交集。所以每講聽采坐列群僧。就務鉆研其人無幾。學猶不解況不學乎。牛毛麟角頗為近實。又有成樹塔寺繕造田園。舉鍤牽材未思物命。燎原溉濕豈避生靈。惟恐福業不成實。未懷諸慈惻。是則不聞大聖之明誡也。十誦三相正在斯人。或謂為福行罪功過相補。是又不聞律緣之初禁也。緣修佛堂方制地戒。意在隨念附相策心。不惟事業無益之咎。故世思微務靜之士。招引寔希。躁擾經營之夫。騰擲者眾。粗法易染妙理難弘。為迷三也。若能依準教行不越常刑。賢聖所同寔當弘護。至如澄寺九百神道映于趙都。遠林不刊戒德流於晉世。可龜鏡矣。專門奉律之客。立志貞梗之夫。薄誦戒緣粗知文句。時登元坐引眾闡揚。慢水覆心更無依學。是則不聞明律之清誡也。法身成具方免師資。今乃易從止足未思弘贍。魚睨雲漢爵躍僧倫。惟我律師余皆師律。顧諸經論事等石田。斜[目*(夾/(暴-(日/共)))]高名約同稊稗。知法世寡誰辯熏蕕。任縱科治是非一亂。輕重由其量處。禍福自其心神。出語成刑曾無再覆。傳而不習孔門所輕。習而不
經釋宗所誡。何異讀禮而存倨傲。誦易而忽陰陽。勖哉斯言。令終宜始。但以時遭像季法就澆漓。律部邪緣宗仰繁矣。並由本尋學語義指誦文。掏紙簽行題鞭記掌。有則依述闕則絕言。縱有異徴取通無路。便言律無正斷故是前聖開聽。遂即冒世輕生漫行章句。飲杏湯者為清齋。畜錢寶者為小犯。坐具無勞截凈。缽量未必姬周。斯皆強於鉛刃。易取思齊。其迷四也。若能廣尋群典備閱行藏。挹酌四印昭融三制。臨機剖斷。則文理相循。隱括舉例。則物我同曉。如斯御眾世有人哉。尋夫戒律之筌筌于持犯。定慧之學務在治。能治則亂惑可銷。能則神機清遠。餘外浮游章句。等捐月而執指端。矜誕教相。同詠藥而迷愈疾。論者試開四學終墜兩迷。非言何以致詞。列域心寧盡。故經陳曰。種種法喻咸存離著。律又述云。常爾一心念除諸蓋。固復懷斯試敘。微有箴銘將用體鏡如流。且復昭彰於後耳。
續高僧傳卷第二十二
◎續高僧傳卷第二十八
唐釋道宣撰
明律下(正傳六人 附見五人)
唐京師弘福寺釋智首傳一
京師普光寺釋慧琎傳二(滿德 真懿 善智 敬道)
相州日光寺釋法礪傳三
京師普光寺釋玄琬傳四(僧伽)
蒲州仁壽寺釋慧蕭傳五
京師
【現代漢語翻譯】 現代漢語譯本： 經文被宗派所告誡，和只讀書卻傲慢無禮，誦讀《易經》卻忽視陰陽變化有什麼區別呢？努力啊，這些話語，要始終如一。只是因為時運不濟，正法衰微，律部的邪說日益興盛。這些都是因為只尋章摘句，學習語義只停留在誦讀文字上。抄寫紙條，在上面寫上題目，用鞭子抽打來記住。有的就照著說，沒有的就閉口不言。即使有不同的見解，也找不到溝通的途徑。就說律法沒有明確的判斷，所以是前代的聖人開了方便之門。於是就冒昧地輕視生命，隨意地解釋章句。喝杏仁湯的就說是清齋，私藏錢財的就說是小過。坐具不用費力裁剪乾淨，缽盂的大小未必符合周朝的制度。這些都比鉛刀還不如，很容易就能改變思齊的想法。這就是迷惑的第四種表現。如果能夠廣泛地尋閱各種經典，全面地閱讀經藏，汲取四法印的精髓，融會貫通三學，臨機決斷，那麼文理就能相互遵循，隱晦的地方也能通過舉例來說明，那麼就能明白事物和自我的關係。像這樣管理僧眾，世上才會有這樣的人啊。尋找戒律的關鍵在於持戒和犯戒，定和慧的學習務必在於治理內心。能夠治理內心，那麼混亂和迷惑就可以消除。能夠治理內心，那麼精神機能就會清明而深遠。其餘那些浮游于章句表面的做法，就像丟棄月亮而去執著于手指，自誇虛誕的教相，就像一邊吃藥一邊迷惑，病反而更加嚴重。討論的人試圖開啟四種學問，最終卻陷入兩種迷惑。不用言語又怎麼能表達意思呢？列舉的地域難道能窮盡嗎？所以經中說：『種種法喻都存在離執著。』律中又說：『常常一心念除各種煩惱。』我再次懷著這樣的想法來敘述，稍微寫一些箴言，希望能像鏡子一樣照亮一切。這些將在後面更加詳細地闡述。 《續高僧傳》卷第二十二 《續高僧傳》卷第二十八 唐朝釋道宣撰 明律下（正傳六人，附見五人） 唐京師弘福寺釋智首傳一 京師普光寺釋慧琎（jīn）傳二（滿德（Mǎndé），真懿（Zhēnyì），善智（Shànzhì），敬道（Jìngdào）） 相州日光寺釋法礪（lì）傳三 京師普光寺釋玄琬（wǎn）傳四（僧伽（Sēngqié）） 蒲州仁壽寺釋慧蕭（xiāo）傳五 京師
【English Translation】 English version: What difference is there between being admonished by a sectarian interpretation of the scriptures and reading the Rites while remaining arrogant, or reciting the Book of Changes while ignoring the principles of Yin and Yang? Strive diligently with these words, maintaining consistency from beginning to end. It is simply because the times are unfavorable, the true Dharma is declining, and heretical views on the Vinaya (Lǜbù) are flourishing. This is all due to merely seeking phrases and sentences, studying the meaning of words only to recite the text. Copying slips of paper, writing titles on them, and using whips to memorize. Saying what is there, and remaining silent when there is nothing. Even if there are different opinions, there is no way to communicate. They say that the Vinaya has no clear judgments, so the former sages opened the door of convenience. Thus, they presumptuously disregard life and casually interpret sentences. Those who drink apricot soup claim to be observing a pure fast, and those who hoard money and treasures claim it is a minor offense. The sitting cloth does not need to be carefully cut clean, and the size of the bowl does not necessarily conform to the Zhou Dynasty system. All of these are worse than a lead knife, easily changing the intention of self-cultivation. This is the fourth manifestation of delusion. If one can widely seek and read various scriptures, comprehensively read the Tripitaka (Jīngzàng), draw upon the essence of the Four Seals (Sìfǎyìn), and thoroughly understand the Three Studies (Sānzhì), making decisions according to the situation, then the text and principles will follow each other, and obscure points can be explained through examples, then one can understand the relationship between things and oneself. If one manages the Sangha (Sēngzhòng) in this way, there will be such people in the world. The key to finding the precepts lies in upholding and violating them, and the study of Samadhi (Dìng) and Prajna (Huì) must be in governing the mind. If one can govern the mind, then confusion and delusion can be eliminated. If one can govern the mind, then the spiritual mechanism will be clear and far-reaching. The rest, those who float on the surface of phrases and sentences, are like abandoning the moon and clinging to the finger, boasting of false teachings, like taking medicine while being deluded, making the illness even worse. Those who discuss try to open up the four studies, but ultimately fall into two delusions. Without words, how can one express meaning? Can the listed regions be exhausted? Therefore, the sutra says: 'All kinds of Dharma metaphors exist to detach from attachment.' The Vinaya also says: 'Always with one mind, remove all afflictions.' I once again express this thought, writing some admonitions, hoping to illuminate everything like a mirror. These will be elaborated on in more detail later. Continued Biographies of Eminent Monks, Volume 22 Continued Biographies of Eminent Monks, Volume 28 Compiled by Tang Dynasty Monk Daoxuan (Dàoxuān) Under the Vinaya School (6 main biographies, 5 attached) Biography of Monk Zhishou (Zhìshǒu) of Hongfu Temple (Hóngfú Sì) in the Tang Dynasty Capital, 1 Biography of Monk Huijin (Huìjīn) of Puguang Temple (Pǔguāng Sì) in the Capital, 2 (Mande (Mǎndé), Zhenyi (Zhēnyì), Shanzhi (Shànzhì), Jingdao (Jìngdào)) Biography of Monk Fali (Fǎlì) of Riguang Temple (Rìguāng Sì) in Xiang Prefecture, 3 Biography of Monk Xuanwan (Xuánwǎn) of Puguang Temple (Pǔguāng Sì) in the Capital, 4 (Sengqie (Sēngqié)) Biography of Monk Huixiao (Huìxiāo) of Renshou Temple (Rénshòu Sì) in Pu Prefecture, 5 Capital
普光寺釋慧滿傳六
續高僧傳卷第二十九
唐釋道宣撰
明律下之餘(正傳六人 附見一人 無傳二人)
唐箕山沙門釋慧進傳七(明瓚)
并州義興寺繹道亮傳八
益州福勝寺釋道興傳九
蘇州通玄寺釋惠旻傳十
洛州天宮寺釋明導傳十一
洛州敬愛寺釋曇光傳十二
京師延興寺釋道胄傳十三(無傳)
益州福緣寺釋曇逞傳十四(無傳)
◎釋道胄。姓輔。京兆始平人。祖任上黨太守。遂居長子焉。性聰敏樂遠離。行年十四遭母憂。興蓼莪志報恩難極。為母出家志敦孝。始年二十往并州。請印法師為和上。得爾也。可年八十五歲也。令送至城門。見多人著赤衣多須來迎云。是綿竹所放生者。因即蘇自此廣化立放生池。諸州凡造一百餘所。今並見在。又益州甘亭神威力嚴惡殃福立應。祈禱血食牛羊難紀。忽下巫語欲逞受戒。乃將佛像在神下座。於時神影自移本處。向佛下坐。逞為受戒。自爾祀日齋食而已。又往劉備先生受戒神亦隨從。所以蜀川神所逞行至者皆為受戒。至今不捨。由此道俗歸依。發言風靡。又于綿竹[郫-卑+((白-日+田)/廾)]縣造三百尺大像。今併成就。故所祈求為無不遂。以顯慶四年終於本寺。春秋八十五。
【現代漢語翻譯】 現代漢語譯本 普光寺釋慧滿傳六
續高僧傳卷第二十九
唐釋道宣撰
明律下之餘(正傳六人 附見一人 無傳二人)
唐箕山沙門釋慧進傳七(明瓚)
并州義興寺繹道亮傳八
益州福勝寺釋道興傳九
蘇州通玄寺釋惠旻傳十
洛州天宮寺釋明導傳十一
洛州敬愛寺釋曇光傳十二
京師延興寺釋道胄傳十三(無傳)
益州福緣寺釋曇逞傳十四(無傳)
◎釋道胄。姓輔。京兆始平人。祖任上黨太守。遂居長子焉。性聰敏樂遠離。行年十四遭母憂。興蓼莪志報恩難極。為母出家志敦孝。始年二十往并州。請印法師為和上。得爾也。可年八十五歲也。令送至城門。見多人著赤衣多須來迎云。是綿竹所放生者。因即蘇自此廣化立放生池。諸州凡造一百餘所。今並見在。又益州甘亭神威力嚴惡殃福立應。祈禱血食牛羊難紀。忽下巫語欲逞受戒。乃將佛像在神下座。於時神影自移本處。向佛下坐。逞為受戒。自爾祀日齋食而已。又往劉備先生受戒神亦隨從。所以蜀川神所逞行至者皆為受戒。至今不捨。由此道俗歸依。發言風靡。又于綿竹[郫-卑+((白-日+田)/廾)]縣造三百尺大像。今併成就。故所祈求為無不遂。以顯慶四年終於本寺。春秋八十五。
【English Translation】 English version Biography of Shi Huiman of Puguang Temple, Part 6
Continued Biographies of Eminent Monks, Volume 29
Compiled by Shi Daoxuan of the Tang Dynasty
Remaining from the Section on Vinaya Masters (6 in main biographies, 1 attached, 2 without biographies)
Biography of Shi Huijin of Jishan Mountain, Tang Dynasty, Part 7 (Ming Zan)
Biography of Yi Daoliang of Yixing Temple in Bingzhou, Part 8
Biography of Shi Daoxing of Fusheng Temple in Yizhou, Part 9
Biography of Shi Huimin of Tongxuan Temple in Suzhou, Part 10
Biography of Shi Mingdao of Tiangong Temple in Luozhou, Part 11
Biography of Shi Tanguang of Jing'ai Temple in Luozhou, Part 12
Biography of Shi Daozhou of Yanxing Temple in the Capital, Part 13 (no biography)
Biography of Shi Tancheng of Fuyuan Temple in Yizhou, Part 14 (no biography)
◎ Shi Daozhou, whose surname was Fu, was a native of Shixian in Jingzhao (modern day Shaanxi). His grandfather served as the governor of Shangdang (a commandery in ancient China), so the family resided in Changzi (a county in ancient China). He was intelligent and enjoyed solitude. At the age of fourteen, he mourned the loss of his mother, feeling the 'Liao'e' sentiment (referencing the Book of Songs, expressing grief over the loss of parents) and the extreme difficulty of repaying her kindness. He became a monk for his mother, determined to fulfill his filial piety. At the age of twenty, he went to Bingzhou (modern day Shanxi province) and requested Dharma Master Yin to be his preceptor, and he was ordained. When he was about eighty-five years old, he ordered people to escort him to the city gate. He saw many people wearing red clothes and with many beards coming to greet him, saying, 'We are the beings released in Mianzhu.' Thereupon, he revived and from then on widely propagated the establishment of release ponds. He built more than a hundred such ponds in various states, which are still in existence today. Furthermore, the spirit of Ganting in Yizhou (modern day Sichuan province) was powerful and stern, with blessings and calamities responding immediately. The sacrifices of blood, meat, cattle, and sheep offered in prayer were countless. Suddenly, a shaman's words came down, desiring Cheng to receive the precepts. Thereupon, he placed the Buddha statue below the spirit's seat. At that time, the spirit's image moved from its original place and sat below the Buddha. Cheng then administered the precepts to the spirit. From then on, only vegetarian food was offered on sacrificial days. He also went to Mr. Liu Bei (a famous figure in Chinese history) to receive the precepts, and the spirit followed him. Therefore, wherever Cheng went in the Shu region (ancient Sichuan), the spirits were all given the precepts and have not abandoned them to this day. Because of this, both Daoists and laypeople turned to him for refuge, and his words were influential. He also built a three-hundred-foot-tall statue in Mianzhu [Pi-Bei+((Bai-Ri+Tian)/Gong)] County, which has now been completed. Therefore, whatever is prayed for is always fulfilled. He passed away at his temple in the fourth year of Xianqing (659 AD) at the age of eighty-five.
道俗哀慕。送往放生池。于路三度大雨。雨皆白色。恰至葬所天地清明。
◎釋道興。姓劉。本住秦州。八九歲時常念出家。私詣僧寺不肯還。二親恐失。年十九。決意定詣大光寺求出家。僧眾愍之。二親苦求隱避不失。眾為解喻便許剃落。時天下大亂賊𡨥交橫。死者山積。興為沙彌語諸徒曰。人身難得持戒第一。母為賊掠將去。離城六十里。興沒命尋逐。至已被傷未絕。賊見曰。此僧誠為至孝。逐母至此。便不盡命。乃揹負母還城。城中咸怪。賊路兇險何因得返。避難投蜀至河池縣。逢贊皇公蒙被安慰。送至梁州。興與一老僧相隨。彼有金十兩。謂興曰。吾有金可為負至蜀共分。興曰。此危身物。佛又不許。不可將行。若不信者善惡應驗。逐舍而獨往。彼持金者至三泉縣逢賊致死。既至蜀川年滿進具。常行蘭若頭陀乞食。智舜律師當衢講匠。依聽五遍便能覆述。每有異見舜深奇之。后至京師首律師下伸大義。如別所引。后還蜀川。廣聽經論。不爽光陰。又于江禪師下稟受禪道。以為徴心要術也。自舜沒後接構律筵。每年講席極為稽引。三十二度來請者方許開宗。每嘆云。佛法漸替輕慢日增。余不敢輕。所以為重法故爾。即以慇勤鄭重為善法種子。若無此種何由可遇。所以每講律部。及發菩提心。以此勵眾。聽
【現代漢語翻譯】 現代漢語譯本：道俗（僧人和俗人）都非常哀傷懷念。將遺體送往放生池。在路上下了三次大雨，雨都是白色的。恰好到達安葬的地方，天空放晴。
釋道興，姓劉，原本住在秦州。八九歲時就常常想出家。偷偷跑到寺廟裡不肯回家。父母擔心失去他。十九歲時，下定決心前往大光寺請求出家。寺廟裡的僧人很同情他。父母苦苦哀求，把他藏起來不讓他走。僧人們勸解開導，父母才答應讓他剃度。當時天下大亂，盜賊橫行，死人堆積如山。道興作為沙彌告訴其他僧人說：『人身難得，持戒第一。』他的母親被盜賊掠走，離城六十里。道興拚命尋找追趕。找到時，母親已經被打傷，還沒斷氣。盜賊看見他說：『這個僧人真是孝順，爲了追趕母親到這裡。』便沒有殺她。道興揹著母親回到城裡。城裡的人都感到奇怪，盜賊出沒的道路非常兇險，怎麼能回來呢？爲了躲避戰亂，他投奔到蜀地，到達河池縣。遇到贊皇公蒙受安慰，被送到梁州。道興與一位老僧人同行。老僧人有黃金十兩，對道興說：『我有金子，可以幫你背到蜀地，我們一起分。』道興說：『這是危險的東西，佛也不允許，不能帶著走。如果不相信，善惡會有報應。』於是離開老僧人獨自前往。那個拿著金子的人到達三泉縣，遇到盜賊被殺死了。道興到達蜀川后，年齡滿了，受了具足戒。常常在蘭若（寺廟）修行頭陀行（苦行），乞討食物。智舜律師是當時著名的講經法師，道興依止他聽了五遍講經，就能完整地複述出來。智舜律師每次都覺得他的見解很特別。後來道興到京師，在首律師門下闡述大義，具體內容如其他地方所引用。之後回到蜀川，廣泛聽聞經論，不浪費時間。又在江禪師門下學習禪道，認為這是證悟心性的重要方法。自從智舜律師去世后，他接替智舜律師的位置，弘揚律宗。每年講經說法，非常受歡迎。三十二次有人來邀請他才答應開壇講經。他常常嘆息說：『佛法漸漸衰落，輕慢佛法的人越來越多。我不敢輕慢，所以才重視佛法。』因此以慇勤鄭重作為善法的種子。如果沒有這種種子，怎麼能遇到善法呢？所以每次講律宗經典，以及宣講發菩提心，都用這些來勉勵大眾聽法。
【English Translation】 English version: Monks and laypeople deeply mourned and missed him. His body was sent to the liberation pond. On the way, there were three heavy rains, all of which were white. Just as they arrived at the burial site, the sky cleared.
釋道興 (Shì Dàoxīng, a monk's name), whose surname was 劉 (Liú, a surname), originally lived in 秦州 (Qínzhōu, a place name). When he was eight or nine years old, he often thought of becoming a monk. He secretly went to a monastery and refused to return home. His parents were afraid of losing him. At the age of nineteen, he was determined to go to 大光寺 (Dàguāng Sì, a temple name) to request ordination. The monks in the temple felt sorry for him. His parents pleaded bitterly and hid him to prevent him from leaving. The monks persuaded them, and they finally agreed to let him be ordained. At that time, the world was in great chaos, with bandits running rampant and piles of dead bodies everywhere. 道興 (Dàoxīng), as a novice monk, told the other monks: 'It is difficult to obtain a human body, and upholding the precepts is the most important thing.' His mother was abducted by bandits and taken sixty miles away from the city. 道興 (Dàoxīng) desperately searched and chased after her. When he found her, she had already been injured and was not yet dead. The bandits saw him and said: 'This monk is truly filial, chasing after his mother to this place.' So they did not kill her. 道興 (Dàoxīng) carried his mother back to the city on his back. The people in the city were all surprised, wondering how he could return through the dangerous roads infested with bandits. To escape the war, he fled to 蜀 (Shǔ, a place name), arriving at 河池縣 (Héchí Xiàn, a county name). He met 贊皇公 (Zànhuáng Gōng, a title), who comforted him and sent him to 梁州 (Liángzhōu, a place name). 道興 (Dàoxīng) traveled with an old monk. The old monk had ten taels of gold and said to 道興 (Dàoxīng): 'I have gold that you can help me carry to 蜀 (Shǔ), and we will divide it together.' 道興 (Dàoxīng) said: 'This is a dangerous thing, and the Buddha does not allow it. We cannot take it with us. If you do not believe me, good and evil will be rewarded accordingly.' So he left the old monk and went alone. The man who carried the gold was killed by bandits when he reached 三泉縣 (Sānquán Xiàn, a county name). After 道興 (Dàoxīng) arrived in 蜀川 (Shǔchuān, a place name), he reached the age for full ordination and received the full precepts. He often practiced asceticism in 蘭若 (lánruò, a monastery) and begged for food. 智舜律師 (Zhìshùn Lǜshī, a monk's name) was a famous Dharma master who lectured on the scriptures at that time. 道興 (Dàoxīng) listened to his lectures five times and was able to recite them completely. 智舜律師 (Zhìshùn Lǜshī) always found his views to be very special. Later, 道興 (Dàoxīng) went to the capital and expounded the great meaning under 首律師 (Shǒu Lǜshī, a monk's name), as quoted elsewhere. Afterwards, he returned to 蜀川 (Shǔchuān, a place name), widely listened to the scriptures and treatises, and did not waste time. He also studied Chan Buddhism under 江禪師 (Jiāng Chánshī, a monk's name), considering it an important method for realizing the nature of the mind. Since the death of 智舜律師 (Zhìshùn Lǜshī), he took over 智舜律師's position and promoted the Vinaya School. Every year, his lectures were very popular. He only agreed to open a lecture hall after being invited thirty-two times. He often sighed and said: 'The Buddha Dharma is gradually declining, and more and more people are disrespectful to the Dharma. I dare not be disrespectful, so I value the Dharma.' Therefore, he used diligence and solemnity as the seeds of good Dharma. Without these seeds, how can one encounter good Dharma? Therefore, every time he lectured on the Vinaya classics and expounded the aspiration for Bodhicitta, he used these to encourage the audience to listen to the Dharma.
者垂泣恩誨。興待眾涕泣靜已。久久方令唱文。如此非一。四遠來投無客主。興知都維那。於時官府急切不許客住。諸寺無停者咸來。即安撫。寺主曰。依官制不許。何得停之。興曰。官不許容針。私容車馬。寺主豈不聞耶。寺主大怒曰。年少不用我語。興曰。此三寶也。敬則見善。嫌則感惡。寺主憤恚還房。眼看袈裟不見。又往三門王家會。受飯謂言。是血食。人喻之竟不食。返寺向興懺悔。尋終行蘭若。時鬼來惱亂。興出繩床。鬼退為受三歸已。為禮佛名。鬼亦隨禮。貞觀中。青城戴令。來慕欲與興同房宿。夜中眠驚走出房外云。見一赤衣僧。執杖打背云何因在此宿。以火照背。如三指大。隱軫赤色。因求悔過。興遇疾甚。聞室中音樂聲。自念。我所求者本在佛果。不願人天。所愿不虛諸有魔亂自應消滅。言已聲滅。自此便差。常禮千佛日別一遍。永徽三年。玄奘法師送舍利令供養。興獲已於房內立道場發正愿曰。若一生傳法。並禮賢劫千佛。如契聖心請放光明。如語一室併爲金色。弟子咸見。以顯慶四年月日。終於福勝。春秋六十有七。興自在道行節在懷。晝夜恒坐曾不偃亞。未常詣市不受別利。乞食之外不出寺門。不乘畜生不服非。法益部五象敬而重之。
◎釋明導。姓姚氏。本吳興人。因官歙州遂家
于彼。幼葉雅調與眾不群。隋末喪亂二親崩歿。發心出家意存護法。所在尋逐彌勒戒檢。以貞觀初行達陳州。逢敕簡僧唯留世。導以德聲久被。遂應斯舉。雖蒙榮聞意所遺之。乃嘆曰。出家弘濟務存許道。豈以名貫拘滯一方。乃翻然遠征棄擲寺宇。至爍礪二師座下。餐稟幽奧。未盈涼暑聲聞超挺。因令覆述縱達無遺學門義侶莫不推挹。自諸寺結憾訟及道俗牽連不決。皆請通之。及導面往吐言愜伏。皆嘆其善達無諍權。導不思之力也。龍朔二年。道行夙彰。奉敕別住東都天宮寺。麟德元年。今上造老子像敕送芒山。仍令洛下文物備列。時長史韓孝威。妄托天威。黃巾扇惑私囑僧尼。普令同送。威遂勒州部二十二縣。五眾通集洛州。各事幢幡剋日齊舉。導出眾對曰。佛道二門由來天絕。邪正位殊本自碩異。如何合雜雷同將引。既無別敕不敢聞命。威大怒曰。是何道人輒拒國命。乃使人脫導袈裟。將行禁劾。導曰。袈裟敕度所著。非敕不可妄除。無敕令僧送道。所以不違國命。威怒曰。道人有不送天尊者出。導即挺身獨立。預是僧尼同時總往導所。威怒曰。道人慾反。導應聲語六曹官人曰。長吏總召僧尼唱反。此則長吏自反。眾僧不反。須告御史導等一時崩出。威大忙懼降階屈節。慚謝而止。以斯抗禦季代少之。因僧大集簡
【現代漢語翻譯】 在那兒，幼葉雅調與衆不同。隋朝末年戰亂，父母雙雙去世。他發心出家，立志護持佛法。四處尋訪彌勒菩薩的戒律和教誨。貞觀初年到達陳州，正逢朝廷下令篩選僧人，只留下有德行聲望的人。於是他應召參與。雖然獲得了名聲，但他並不在意，感嘆道：『出家是爲了弘揚佛法，普度眾生，怎能被名聲束縛在一個地方呢？』於是毅然遠行，離開了寺廟。到爍礪二位法師座下，學習深奧的佛法。沒過多久，他的聲名就超越了常人。法師讓他複述所學，他能通達無遺，學問和義理讓同門都敬佩不已。因為各寺廟之間有糾紛，甚至牽連到百姓，無法解決，都請他去調解。他一到場，說出的話就能讓人心悅誠服。大家都讚歎他善於通達事理，擁有無諍的智慧，這是他不可思議的力量。龍朔二年，他的德行早已遠揚，奉朝廷的命令，住持東都天宮寺。麟德元年，當今皇上建造老子像，下令送到芒山，並讓洛陽的文物都陳列出來。當時的長史韓孝威，假借皇上的名義，用黃巾妖術蠱惑人心，私下囑咐僧尼，讓他們一起護送老子像。韓孝威於是命令州部二十二縣的僧眾，全部聚集到洛陽，各自準備幢幡，在指定日期一起出發。幼葉雅調站出來對大家說：『佛道兩家，自古以來就涇渭分明。邪正不同，本來就有很大的差異。怎麼能混雜在一起呢？既然沒有特別的旨意，我不敢聽從命令。』韓孝威大怒道：『你是什麼道人，竟敢違抗國命！』於是派人脫掉幼葉雅調的袈裟，要進行懲罰。幼葉雅調說：『這袈裟是朝廷下令賜予我穿的，沒有朝廷的命令，誰也不能隨意脫掉。沒有朝廷命令僧人護送道教神像的旨意，所以我沒有違抗國命。』韓孝威怒道：『有不護送天尊（老子）的道人站出來！』幼葉雅調立刻挺身而出。原本要去的僧尼，同時都聚集到幼葉雅調身邊。韓孝威怒道：『道人想要造反！』幼葉雅調應聲對六曹官人說：『長吏召集僧尼造反，這是長吏自己造反，僧眾並沒有造反。』於是要告御史，幼葉雅調等人一時之間都衝了出去。韓孝威非常害怕，連忙走下臺階，屈身道歉才作罷。像這樣敢於抗拒時代潮流的人，實在太少了。因此僧眾聚集在一起篩選僧人。
【English Translation】 There, Youye Yatiao (a monk's name) was extraordinary and stood out from the crowd. At the end of the Sui Dynasty, during the chaos of war, both his parents passed away. He resolved to become a monk, with the intention of protecting the Dharma. He sought everywhere for the precepts and teachings of Maitreya (the future Buddha). In the early years of the Zhenguan era, he arrived in Chenzhou, where he encountered an imperial edict to select monks, retaining only those with virtue and reputation. Thus, he responded to the call. Although he gained fame, he did not dwell on it, lamenting: 'Becoming a monk is for the purpose of propagating the Dharma and saving all beings; how can one be bound by fame in one place?' Therefore, he resolutely traveled far away, abandoning the temple. He sat at the feet of the two masters, Shuoli (two masters' names), learning profound Buddhist teachings. Before long, his reputation surpassed ordinary people. The masters asked him to reiterate what he had learned, and he was able to articulate it thoroughly without omission. His knowledge and understanding of the Dharma were admired by his peers. Because there were disputes among the temples, even involving the common people, which could not be resolved, they all invited him to mediate. As soon as he arrived and spoke, he was able to convince people wholeheartedly. Everyone praised him for being good at understanding matters and possessing the wisdom of non-contention, which was his inconceivable power. In the second year of Longshuo, his virtue had long been widely known, and he was ordered by the court to reside at Tiangong Temple in the Eastern Capital. In the first year of Linde, the current emperor ordered the construction of a statue of Laozi (the founder of Taoism) and ordered it to be sent to Mangshan, and also ordered that the cultural relics of Luoyang be displayed. At that time, the chief secretary, Han Xiaowei, falsely claimed the emperor's authority, using the Yellow Turban magic to bewilder the people, and privately instructed the monks and nuns to escort the statue of Laozi together. Han Xiaowei then ordered the Sangha of the twenty-two counties of the state to gather in Luoyang, each preparing banners and flags, and set off together on the designated date. Youye Yatiao stood up and said to everyone: 'The Buddhist and Taoist families have been distinct since ancient times. The difference between right and wrong is inherently great. How can they be mixed together? Since there is no special decree, I dare not obey the order.' Han Xiaowei was furious and said: 'What kind of Taoist are you, daring to disobey the imperial order!' So he sent someone to take off Youye Yatiao's kasaya (monk's robe) and punish him. Youye Yatiao said: 'This kasaya was ordered by the court to be given to me to wear. Without the order of the court, no one can take it off at will. There is no imperial decree ordering monks to escort Taoist deities, so I have not disobeyed the imperial order.' Han Xiaowei angrily said: 'Those Taoists who do not escort the Heavenly Lord (Laozi) should come out!' Youye Yatiao immediately stood up. The monks and nuns who were originally going to go, all gathered around Youye Yatiao at the same time. Han Xiaowei angrily said: 'The Taoist wants to rebel!' Youye Yatiao responded to the officials of the Six Ministries: 'The chief secretary is gathering monks and nuns to rebel. This is the chief secretary himself rebelling, the monks are not rebelling.' So he wanted to report to the censor, and Youye Yatiao and others rushed out at once. Han Xiaowei was very frightened and hurriedly stepped down the steps, bowing and apologizing before stopping. There are too few people like this who dare to resist the trend of the times. Therefore, the Sangha gathered together to select monks.
試度人。天宮餉食過中乃至。僧有不量時景者。取而進啖。導曰。諸大德並佛法遺寄。天下楷模。非時之食對俗而啖。公違法律現法滅緣。冒罔聖凡一至於此。眾並愧之。因索水清漱月餘不食。悲慨正法凋淪相及。道俗苦勸方乃進餅。以斯量之。故以護法之士不顧形有者。代有人焉。今年六十餘。東夏英髦一期咸集導于清眾有高稱焉。
釋曇光。姓張氏。汴州人。自幼及長潔志清范。諸有勝徒莫不登踐。于礪爍兩師聽受成教。逮至立年盛明律藏。命宗章義是所推崇。礪嘆曰。使吾道流河右。誠此人乎。又往玉法師所聽法華地論。高達勝乘玄理權實坦然。又往嵩岳相禪師學修止觀。因屏絕塵惱不羈名利。會東都盛德須有住持。以光有素德景行難擁。遂敕召住天宮寺。又以教受新成眾徒胥集綱管之任非人不傳。因又召為寺之上座。綏撫清眾不肅而成。然而泛愛之誠終古罕類。四方律學莫不諮詢。故其房宇門人肩聯踵接。成就所舉遠近遵承。西明寺律師君度。奕奕標舉一時俊烈。亦光之所進也。今麟德二年。東都講說師資導達。彌所欽羨焉。 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十三
大唐西明寺沙門釋道宣撰
護法上 本傳六 附見四
魏洛都融覺寺釋
【現代漢語翻譯】 現代漢語譯本： 試探度量他人。天宮寺供齋的時間過了中午。僧人中有不遵守時限的人，取食物來吃。道宣（Daoxuan）勸誡說：『各位大德都是佛法的寄託，是天下的楷模。不在規定的時間吃飯，當著世俗之人而吃，公然違背法律，顯現佛法衰滅的因緣，冒犯欺罔聖人和凡人，竟然到了這種地步！』眾人都感到慚愧。於是要求清水漱口，一個月多不吃飯。悲傷感嘆正法衰落，互相影響。道俗之人苦苦勸說，才吃餅。以此來衡量，所以說護法之士不顧惜自身的人，歷代都有。今年六十多歲，東夏的英才俊傑一時都聚集在一起，道宣在清眾中享有很高的聲譽。
釋曇光（Shitan Guang），姓張，汴州人。從小到大，志向純潔，行為高尚。許多優秀的弟子都來學習。在礪爍（Lishuo）和兩師那裡聽受成教。到了成年，精通律藏。律宗的章義是他所推崇的。礪爍感嘆說：『使我的道流傳到河右，恐怕就是這個人吧！』又到玉法師（Yu Fashi）那裡聽《法華經》、《地論》。通達高深的勝乘玄理，權實之理明明白白。又到嵩岳相禪師（Xiang Chanshi）那裡學習修習止觀。因此屏絕塵世煩惱，不追求名利。恰逢東都缺少有盛德之人來主持寺務，因為曇光有平素的德行，高尚的品行難以埋沒，於是下令召他住持天宮寺。又因為新近接受教誨的僧人聚集，綱紀管理的任務不能交給不合適的人，因此又召他為寺里的上座。安撫清眾，不靠嚴厲也能使他們順服。然而他廣博的愛心，自古以來都很少有人能比得上。四方的律學之人都來諮詢他。所以他的房舍門前，門人肩並肩，腳跟接腳跟。他所成就的事業，遠近之人都遵從。西明寺律師君度（Jundu），卓爾不群，是當時傑出的人才，也是曇光所提拔的。現在麟德二年，東都的講說師資都推崇道宣，更加欽佩羨慕他。 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十三
大唐西明寺沙門釋道宣撰
護法上 本傳六 附見四
魏洛都融覺寺釋
【English Translation】 English version: Testing and measuring others. At Tiangong Monastery, the time for the midday meal had passed. Among the monks, some disregarded the proper time and took food to eat. Daoxuan (Daoxuan) admonished them, saying, 'Venerable monks, you are entrusted with the Dharma and are models for the world. Eating at an improper time, eating in front of laypeople, openly violating the rules, manifesting the causes for the decline of the Dharma, offending and deceiving both saints and ordinary people, it has come to this!' The assembly was ashamed. Thereupon, they requested clear water to rinse their mouths and refrained from eating for more than a month. They lamented the decline of the Proper Dharma, influencing one another. Laypeople and monks pleaded with them to eat some cakes. Judging from this, it can be said that there have always been those who protect the Dharma without regard for themselves. This year, he is over sixty years old, and the talents of Dongxia have gathered together. Daoxuan enjoys a high reputation among the monastic community.
釋曇光 (Shitan Guang), whose surname was Zhang, was from Bianzhou. From childhood, he had pure aspirations and noble conduct. Many excellent disciples came to study with him. He received teachings from Lishuo (Lishuo) and two other teachers. By adulthood, he was well-versed in the Vinaya Pitaka. He revered the principles and meanings of the Vinaya School. Lishuo sighed, 'To spread my teachings to the He Right region, it must be this person!' He also went to 玉法師 (Yu Fashi) to listen to the Lotus Sutra and the Treatise on the Ten Grounds. He understood the profound and subtle principles of the Supreme Vehicle, and the principles of provisional and ultimate truth were clear to him. He also went to 嵩岳相禪師 (Xiang Chanshi) to learn the practice of cessation and contemplation. Therefore, he secluded himself from worldly troubles and did not pursue fame or profit. It happened that Dongdu lacked a virtuous person to manage the monastery, and because Shitan Guang had inherent virtue and his noble conduct could not be concealed, he was ordered to reside at Tiangong Monastery. Furthermore, because newly ordained monks were gathering, the task of managing the monastic order could not be entrusted to an unsuitable person, so he was also summoned to be the senior seat of the monastery. He pacified the monastic community, and they obeyed without strictness. However, his universal love was unparalleled throughout history. Vinaya scholars from all directions came to consult him. Therefore, in front of his residence, disciples stood shoulder to shoulder and heel to toe. His accomplishments were respected by all, near and far. 西明寺律師君度 (Jundu), a lawyer from Ximing Monastery, stood out as a brilliant talent of his time and was also promoted by Shitan Guang. Now, in the second year of Linde, the teaching masters of Dongdu admire Daoxuan and admire him even more. Taisho Tripitaka Volume 50 No. 2060 Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 23
Compiled by Shramana Daoxuan of Ximing Monastery in the Great Tang Dynasty
Section on Dharma Protectors, Six Biographies, Four Appended
釋 of Rongjue Monastery in Luoyang, Wei
曇無最傳一
齊逸沙門釋曇顯傳二
周終南山避世峰釋靜藹傳三(慧宣)
周京師大中興寺釋道安傳四(慧俊 慧影 寶貴)
周新州愿果寺釋僧勉傳五
隋京師云花寺釋僧猛傳六
釋曇無最。姓董氏。武安人也。靈悟洞微餐寢玄秘。少稟道化名垂朝野。為三寶之良將。即像法之金湯。諷誦經論堅持律部。偏愛禪那心虛靜謐。時行汲引咸所推宗。兼博貫玄儒尤明論道。故使七眾望塵奄有繁鬧。最厭世情重將捐四部。行施獎誨多以戒禁為先。丞動物機信用云布。曾於邯鄲崇尊寺說戒。徒眾千餘。並是常隨門學。至四月三十日布薩行籌依位授受。常計之外乃長六十。最居坐端深怪其異。既無外眾通夕懷疑。明旦重推。有人見從邯鄲城西而來者。並異倫大德。衣服正帖翔步閑雅。亦有見從鼓山東面而來。或於中路逢者皆云。往赴崇尊聽僧說戒。如是數般節級勘其年齒相扶人數多少洽滿六十焉。故知道會聖心。是幽靈遐降。竹林群隱明非妄承。最德洽釋宗屢當時望。后敕住洛都融覺寺。寺即清河文獻懌所立。廊宇充溢周於三里。最善弘敷導。妙達涅槃華嚴。僧徒千人常業無怠。天竺沙門菩提留支見而禮之。號為東土菩薩。嘗讀最之所撰大乘義章。每彈指唱善。翻為梵字。寄傳大夏。彼方
【現代漢語翻譯】 現代漢語譯本 曇無最傳一
齊郡逸士沙門釋曇顯傳二
周朝終南山避世峰釋靜藹傳三（慧宣）
周朝京師大中興寺釋道安傳四（慧俊、慧影、寶貴）
周朝新州愿果寺釋僧勉傳五
隋朝京師云花寺釋僧猛傳六
釋曇無最，姓董氏，是武安人。他天資聰穎，深刻領悟微妙之處，精研玄奧的秘密。年少時就接受佛法的教化，名聲傳遍朝野。他是佛教的三寶的優秀將領，是守護佛法的堅固堡壘。他誦讀經書和論典，堅持遵守戒律，尤其喜愛禪定，內心虛空而寧靜。他時常引導和提拔後輩，受到人們的推崇。他廣泛通曉玄學和儒學，尤其精通論道。因此，僧團和信眾都仰慕他，聚集在他身邊，非常熱鬧。曇無最厭惡世俗的情感，重視捨棄對四種事物的執著。他經常施行佈施，獎勵和教誨他人，總是以戒律為先。他順應事物發展的規律，他的教化像云一樣廣泛傳播。他曾經在邯鄲的崇尊寺宣講戒律，門徒有一千多人，都是他經常跟隨的弟子。到了四月三十日，按照儀軌進行布薩，分發竹籌，按照順序接受。結果發現比平時多了六十根竹籌。曇無最坐在上位，對此感到非常奇怪。因為沒有外來的僧眾，所以整夜都在懷疑。第二天早上重新清點，有人看見從邯鄲城西來了一些人，他們都是不同尋常的大德，衣服整潔，步履安詳。也有人看見從鼓山東面來的人，或者是在路上遇到的人，都說他們要去崇尊寺聽僧人宣講戒律。像這樣多次覈實，按照年齡大小和相互攙扶的人數計算，正好是六十人。因此，人們知道這是法會感應了聖賢的心意，是神靈降臨，竹林七賢隱居的故事並非虛妄。曇無最的德行與佛教的宗旨相合，多次受到當時的推崇。後來，皇帝下令他住在洛陽的融覺寺。這座寺廟是清河文獻王董懌所建造的，殿宇和走廊非常充足，環繞三里。曇無最善於弘揚佛法，精妙通達《涅槃經》和《華嚴經》。寺廟裡有一千多僧人，經常精進修行。天竺沙門菩提留支見到他后，向他頂禮，稱他為東土菩薩。菩提留支曾經讀過曇無最所撰寫的《大乘義章》，每次都彈指稱讚，並將它翻譯成梵文，寄往大夏（中亞地區）。那裡的僧人...
【English Translation】 English version Biography of Tanwuzui - 1
Biography of the Recluse Monk Shi Tanxian of Qi - 2
Biography of Shi Jing'ai of Bishifeng, Zhongnan Mountain, Zhou Dynasty - 3 (Huixuan)
Biography of Shi Dao'an of Da Zhongxing Temple in the Capital of Zhou Dynasty - 4 (Huijun, Huiying, Baogui)
Biography of Shi Sengmian of Yuanguo Temple in Xinzhou, Zhou Dynasty - 5
Biography of Shi Sengmeng of Yunhua Temple in the Capital of Sui Dynasty - 6
Shi Tanwuzui (Dharma Utmost), whose surname was Dong, was a native of Wu'an. He possessed spiritual insight and deeply understood subtle mysteries. From a young age, he embraced the teachings of the Dharma, and his reputation spread throughout the court and among the common people. He was a fine general of the Three Jewels (Buddha, Dharma, Sangha), and a golden fortress of the Image Dharma (the period after the True Dharma). He recited and studied scriptures and treatises, upheld the Vinaya (monastic rules), and particularly loved Dhyana (meditation), maintaining a mind of emptiness and tranquility. He often guided and uplifted others, and was highly respected. He was well-versed in both Xuanxue (Neo-Daoism) and Confucianism, and especially skilled in discussing the Dao (the Way). Therefore, the Sangha (monastic community) and lay followers looked up to him, gathering around him in great numbers. Tanwuzui detested worldly emotions and valued abandoning attachment to the Four Elements (earth, water, fire, wind). He frequently practiced giving, and his teachings emphasized precepts and prohibitions. He adapted to the potential of beings, and his influence spread like clouds. He once lectured on the precepts at Chongzun Temple in Handan, where he had over a thousand disciples, all of whom were his regular followers. On the thirtieth day of the fourth month, during the Posadha (Uposatha) ceremony, when counting the tallies for confession, sixty more tallies than usual were found. Tanwuzui, sitting in his seat, was deeply puzzled by this. Since there were no outside monks present, he remained suspicious throughout the night. The next morning, they recounted the tallies again. Some people reported seeing individuals coming from the west of Handan city, all of whom were extraordinary virtuous individuals, with neat robes and graceful demeanor. Others reported seeing individuals coming from the east of Gushan Mountain, or encountering them on the road, all of whom said they were going to Chongzun Temple to listen to the monks lecture on the precepts. After several investigations, based on their ages and the number of people supporting each other, it was confirmed that there were exactly sixty individuals. Therefore, it was known that the Dharma assembly had resonated with the minds of the sages, and that spiritual beings had descended from afar. The story of the Bamboo Grove Seven Sages was not a fabrication. Tanwuzui's virtue aligned with the principles of Buddhism, and he was highly regarded in his time. Later, the emperor ordered him to reside at Rongjue Temple in Luoyang. This temple was built by Dong Yi, the Prince Wenxian of Qinghe, and its halls and corridors were extensive, encompassing three li (approximately one mile). Tanwuzui was skilled in propagating the Dharma, and he had a profound understanding of the Nirvana Sutra and the Avatamsaka Sutra. There were over a thousand monks in the temple, who diligently practiced without懈怠. The Indian monk Bodhiruci, upon seeing him, prostrated before him and called him a Bodhisattva of the Eastern Land. Bodhiruci once read Tanwuzui's Great Vehicle Meaning Chapter (Da Cheng Yi Zhang), and each time he would snap his fingers and praise it, translating it into Sanskrit and sending it to Daxia (Central Asia). The monks there...
讀者皆東向禮之為聖人矣。然其常以弘法為任。元魏正光元年。明帝加朝服大赦。請釋李兩宗上殿。齋訖侍中劉騰宣敕。請諸法師等。與道士論義。時清道館道士姜斌。與最對論。帝問。佛與老子同時不。姜斌曰。老子西入化胡。佛時以為侍者。文出老子開天經。據此明是同時。最問曰。老子周何王而生。何年西入。斌曰。當週定王三年。在楚國陳郡苦縣厲鄉曲人里。九月十四日夜生。簡王四年為守藏吏。敬王元年八十五。見周德陵遲。遂與散關令尹喜。西入化胡。約斯明矣。最曰。佛當週昭王二十四年四月八日生。穆王五十二年二月十五日滅度。計入涅槃經三百四十五年始到定王三年。老子方生。生已年八十五。至敬王元年凡經四百三十年。乃與尹喜西遁。此乃年載懸殊。無乃謬乎。斌曰。若如來言出何文紀。最曰。周書異記漢法本內傳。並有明文。斌曰。孔子製法聖人。當時于佛迥無文志何耶。最曰。孔氏三備卜經。佛之文言出在中備。仁者識同管窺覽不弘遠。何能自達。帝遣尚書令元又宣敕。道士姜斌論無宗旨。宜令下席。又議。開天經是誰所說。中書侍郎魏收。尚書郎祖瑩。就觀取經。大尉蕭綜太傅李寔。衛尉許伯桃。吏部尚書邢欒。散騎常侍溫子升等。一百七十人。讀訖奏云。老子止著五千文。余無言說。
臣等所議。姜斌罪當惑眾。帝時加斌極刑。西國三藏法師菩提留支苦諫。乃止配徒馬邑。最學優程舉繼乎魏史。藉甚騰聲移肆通國。遂使達儒朝士降階設敬接足歸依。佛法中興惟其開務。后不測其終。
釋曇顯。不知何人。元魏季序游止鄴中。棲泊僧寺的無定所。每有法會必涉其塵。皆通咨了義隱文。自余長唱散說。便舍而就余講。及后解至密理。顯便輒已在聽。時以此奇之。而睹其儀服猥濫名相非潔。頻復輕削。故初並不顧錄。惟上統法師深知其遠識也。私惠其財賄以資飲啖之調。或因昏醉臥于道邊。時復清卓整其神器。及文宣受禪齊祚大興。天保年中。釋李二門交競優劣。屬道士陸修靜妄加穿鑿。廣制齋儀縻費極繁。意在王者遵奉。會梁武啟運。天監三年。下敕舍道。帝手製疏文極周盡。修靜不勝其憤。遂與門人及邊境亡命叛入北齊。又傾散金玉贈諸貴游。托以襟期冀興道法。帝惑之也。乃出敕召諸沙門與道士對挍道術。爾時道士咒諸沙門衣缽或舉或轉。或咒諸方梁橫豎于地者。沙門曾不學方術默無一對。士女擁鬧貴賤移心。並以靜徒為勝也。靜乃高談自伐矜炫道術。唱言曰。神通權設抑挫強侮。沙門現一我當現二。今薄示微術。並辭屈退。事亦可見。帝命上統令與靜捔試。上曰。方術小伎俗儒恥之。況出
【現代漢語翻譯】 現代漢語譯本： 我們商議認為，姜斌的罪行是蠱惑民眾。皇帝當時要對姜斌處以極刑，西國的三藏法師菩提留支（Bodhiruci，意為覺愛）極力勸諫，才改為將他流放到徒馬邑。姜斌的學識超過了程舉，被記載在魏國的史書中。他的名聲非常大，傳遍了全國。於是，那些通達儒學的朝廷官員都降低身份，以尊敬的態度接待他，歸依他。佛法的復興，都是由他開始的。後來，沒有人知道他的結局。
釋曇顯（釋，佛教僧侶的尊稱；曇顯，人名），不知道是什麼地方的人。元魏末年，他在鄴城一帶遊歷，寄住在寺廟裡，沒有固定的住所。每次有佛法集會，他必定會參與其中。他精通經文的顯義和隱義。其他人在冗長地講解時，他便會捨棄他們，去聽其他人的講解。等到後來講解到精深微妙的道理時，曇顯便已經在那裡聽講了。當時的人都對此感到驚奇。但是看到他的衣著服飾粗俗雜亂，名相也不清凈，而且經常輕視別人，所以起初並不重視他。只有上統法師（佛教僧官名）深知他有遠大的見識，私下裡贈送他財物，用來資助他的飲食。有時他喝醉了酒，就躺在路邊，有時他又清醒端莊，整理他的法器。等到文宣帝接受禪讓，齊國興盛起來。天保年間，佛教和道教兩派互相競爭，爭論優劣。當時道士陸修靜（人名）胡亂穿鑿附會，大量制定齋醮儀式，耗費巨大，意圖讓君王遵奉。恰逢梁武帝開創國運，天監三年，下令廢除道教。皇帝親自撰寫奏疏，內容非常詳盡。陸修靜對此非常憤恨，於是和他的門人以及邊境的逃亡者一起叛逃到北齊，又散發金銀珠寶贈送給各位貴族，希望他們能支援自己，期望能夠復興道教。皇帝被他迷惑了，於是下令召集各位沙門（佛教僧侶）與道士對質，比試道術。當時道士用咒語使各位沙門的衣缽或舉起或轉動，或者用咒語使各處的房梁橫豎倒在地上。沙門們都不懂方術，沉默不語，沒有一個人能夠應對。士人和婦女擁擠喧鬧，貴族和平民都改變了心意，都認為陸修靜一方獲勝。陸修靜於是高談闊論，自我誇耀，炫耀道術，宣稱說：『神通是權宜之計，用來壓制和侮辱強橫的人。沙門現出一種法術，我就要現出兩種。今天只是稍微展示一下微小的法術，他們就辭退認輸了，事情也是可以看出來的。』皇帝命令上統法師與陸修靜比試。上統法師說：『方術是小伎倆，連普通的儒生都感到羞恥，更何況是』
【English Translation】 English version: We deliberated and concluded that Jiang Bin's crime was to mislead the public. The emperor was about to execute Jiang Bin, but the Tripitaka Master Bodhiruci (菩提留支, meaning 'Love of Enlightenment') from the Western Regions earnestly pleaded against it, so he was instead exiled to Tumayi. Jiang Bin's scholarship surpassed Cheng Ju and was recorded in the history books of the Wei Dynasty. His reputation was so great that it spread throughout the country. As a result, those Confucian scholars and court officials lowered their status to receive him with respect and take refuge in him. The revival of Buddhism was initiated by him. Later, no one knew his fate.
The monk Tanxian (釋曇顯, '釋' is an honorific for Buddhist monks; '曇顯' is a personal name), it is not known where he came from. In the late Yuan Wei period, he traveled around Yecheng, staying in temples without a fixed abode. Whenever there was a Dharma assembly, he would participate in it. He was proficient in both the explicit and implicit meanings of the scriptures. When others gave lengthy explanations, he would abandon them and listen to others. When the explanations reached profound and subtle principles, Tanxian would already be there listening. People at the time were amazed by this. However, seeing that his clothing was vulgar and messy, his understanding of terms was unclear, and he often looked down on others, he was not initially valued. Only the Superior Abbot (上統法師, a Buddhist official title) deeply knew his far-reaching knowledge and secretly gave him money to support his diet. Sometimes he would lie drunk by the roadside, and sometimes he would be sober and dignified, arranging his Dharma instruments. When Emperor Wenxuan received the abdication and the Qi Dynasty flourished, during the Tianbao years, the Buddhist and Taoist schools competed with each other, arguing about their merits. At that time, the Taoist Lu Xiujing (陸修靜, a personal name) made wild and unfounded interpretations, creating a large number of fasting rituals that were extremely costly, intending to have the ruler follow them. Coincidentally, Emperor Wu of Liang initiated the national fortune and, in the third year of Tianjian, ordered the abolition of Taoism. The emperor personally wrote a memorial, which was very detailed. Lu Xiujing was very resentful about this, so he and his disciples and border fugitives fled to Northern Qi, and distributed gold and jade to the nobles, hoping that they would support him and hoping to revive Taoism. The emperor was deceived by him, so he ordered all the Shramanas (沙門, Buddhist monks) to confront the Taoists and compete in Taoist arts. At that time, the Taoists used spells to make the Shramanas' robes and bowls either lift up or rotate, or used spells to make the beams in all directions fall horizontally on the ground. The Shramanas did not know any magic arts, remained silent, and no one could respond. Scholars and women crowded and clamored, and nobles and commoners changed their minds, all thinking that Lu Xiujing's side had won. Lu Xiujing then spoke eloquently, boasting and flaunting his Taoist arts, proclaiming: 'Supernatural powers are expedient measures used to suppress and humiliate the strong. If the Shramanas show one magic, I will show two. Today, I am just showing a slight magic, and they have resigned and admitted defeat, and the matter can also be seen.' The emperor ordered the Superior Abbot to compete with Lu Xiujing. The Superior Abbot said: 'Magic arts are small tricks that even ordinary Confucian scholars are ashamed of, let alone'
世也。雖然天命相拒豈得無言。可令最下座僧對之。時顯位居末席。酒醉酣盛扶舉登座。因立而笑。眾皆憚焉。而是上統所遣。不敢有諫。顯語李宗云。向夸現術一之與二者深有致矣。即于座上翹足而立曰。吾已現一矣。卿可現二。各無言對。顯曰。向咒諸衣物飛舉者。試卿術耳。命取稠禪師衣缽咒之。皆無動搖。帝敕十人舉之。不動如故。乃以衣置諸梁木。帖然無驗。諸道士等相顧無顏。猶以言辯為勝。乃曰。佛家自號為內。內則小也。詺道家為外。外則大也。顯應聲曰。若然則天子處內。定小庶人矣。靜與其眾緘口無言。文宣處座目驗臧否。其徙爾日皆舍邪從正求哀濟度。未發心者敕令染剃。故斬首者非一。自號神仙者。並上三爵臺。令其投身飛逝。悉委尸于地。偽妄斯伏。乃下詔曰。法門不二真宗在一。求之正路寂泊為本。祭酒道者世中假妄。俗人未悟仍有祇崇麹糵是味清虛焉在。瞿晡斯甜。慈悲永隔。上異仁祠下乖祭典。宜皆禁絕不復遵事。頒勒遠近咸使知聞。其道士歸伏者。並付昭玄大統上法師度聽出家廣如別傳所載。於時齊境一心奉佛。國無兩事。迄于隋運方漸開宗。至今東川此𧜟猶少。傳者曰。達化護持融尚馳名秦世。小以致遠。顯公著績高齊。知人難哉上統揣其骨。則千里駿足。異世同駕。以貌取人
【現代漢語翻譯】 現代漢語譯本 世尊啊。雖然天命與我相悖，但我怎能不說話呢？可以叫最末座的僧人來對付他。當時，釋顯位居末座，喝得酩酊大醉，被人扶著登上座位。他站立著大笑，眾人都害怕他。但因為他是大統法師派來的，所以沒人敢勸阻。釋顯對李宗云說：『你之前誇耀你的法術，說一和二之間有很深的道理。』隨即在座位上翹起一隻腳站立，說：『我已經展示了一了，你可展示二。』李宗云等人都沒有話回答。釋顯說：『之前我念咒讓那些衣物飛起來，只是試試你的法術罷了。』命人取來稠禪師的衣缽，唸咒，但衣缽紋絲不動。皇帝下令十個人抬，也像原來一樣不動。於是把衣服放在屋樑上，也毫無效果。道士們面面相覷，無地自容，仍然想用辯論來取勝，於是說：『佛家自稱是『內』，內就是小；道家被稱為『外』，外就是大。』釋顯應聲說：『如果這樣，那麼天子處在『內』，一定是小民了。』道士靜和他的同伴們都閉口不言。文宣帝在座位上親眼驗證了他們的優劣。那些被遷徙的道士都在那天捨棄邪道，歸順正道，請求寬恕和救度。對於那些還沒有發心皈依的，皇帝下令給他們剃度。因此被處決的人不在少數。那些自稱神仙的人，都被帶到三爵臺上，命令他們投身飛走，結果都摔死在地上。虛假的法術就這樣被揭穿。於是皇帝下詔說：『法門不是兩個，真正的宗旨在唯一。尋求真理的正路，以寂靜為根本。那些祭酒道者都是世間的虛假之物，愚昧的百姓還沒有醒悟，仍然崇拜他們。用酒麴釀造的酒有什麼清虛可言？殺害牲畜來祭祀，哪裡有慈悲之心？這既違背了上天的仁愛，也違背了祭祀的典章。應該全部禁止，不再遵從。』詔令頒佈到遠近各地，讓所有人都知道。那些歸順的道士，都被交給昭玄大統法師度化，允許他們出家，詳細情況記載在其他傳記中。當時，齊國上下齊心奉佛，國內沒有其他的事情。直到隋朝，才逐漸開始出現其他宗派。至今，東川這個地方仍然很少有這種情況。傳記中說，達化和護持融尚在秦朝就以名聲馳名，從小處著手成就大事。釋顯公在高齊建立了功績。知人真是難啊！大統法師揣摩他的骨相，就知道他是千里馬，不同於世俗之人。只憑外貌來判斷人，真是太難了！ English version Venerable Sir, although my destiny is against me, how can I remain silent? You can ask the monk in the lowest seat to deal with him.' At that time, Shi Xian was in the lowest seat, drunk and heavily supported as he ascended to the seat. He stood and laughed, and everyone was afraid of him. But because he was sent by the Datong (Great Leader) Dharma Master, no one dared to dissuade him. Shi Xian said to Li Zongyun: 'You previously boasted about your magic, saying that there is a deep principle between one and two.' Immediately, he stood on the seat with one foot raised and said: 'I have already demonstrated one, you can demonstrate two.' Li Zongyun and others had nothing to say in response. Shi Xian said: 'Before, I chanted spells to make those clothes fly up, just to test your magic.' He ordered someone to bring the robe and bowl of Chan Master Chou and chanted spells, but the robe and bowl did not move at all. The emperor ordered ten people to lift it, but it remained unmoved as before. So he put the clothes on the roof beam, but there was no effect. The Taoists looked at each other, ashamed, and still wanted to win by arguing, so they said: 'The Buddhist family calls itself 'inner', and inner is small; the Taoist family is called 'outer', and outer is big.' Shi Xian replied: 'If so, then the emperor is in the 'inner', and must be a small person.' The Taoist Jing and his companions were all silent. Emperor Wenxuan personally verified their merits and demerits in the seat. Those Taoists who were relocated all abandoned the evil path and submitted to the right path on that day, begging for forgiveness and salvation. For those who had not yet resolved to convert, the emperor ordered them to be tonsured. Therefore, quite a few people were executed. Those who called themselves immortals were taken to the Sanjue Terrace (Three Dignitaries Platform), ordered to throw themselves off and fly away, and all fell to their deaths on the ground. False magic was thus exposed. So the emperor issued an edict saying: 'The Dharma gate is not two, the true purpose lies in one. Seeking the right path of truth, take stillness as the root. Those Jijiu (wine priests) Taoists are all false things in the world, and ignorant people have not yet awakened, and still worship them. What purity can be said of the wine made from distiller's yeast? Killing livestock for sacrifice, where is the heart of compassion? This violates both the benevolence of heaven and the canons of sacrifice.' All should be prohibited and no longer followed. The edict was promulgated to all regions, so that everyone would know. Those Taoists who surrendered were all handed over to the Zhaoxuan Datong (Illustrious and Profound Great Leader) Dharma Master to be converted, allowing them to become monks, and the details are recorded in other biographies. At that time, the whole of Qi was united in worshiping the Buddha, and there were no other affairs in the country. It was not until the Sui Dynasty that other sects gradually began to appear. To this day, there are still very few such situations in Dongchuan. The biography says that Dahua (Great Transformation) and Huchi Rongshang were famous in the Qin Dynasty, achieving great things from small beginnings. Shi Xian Gong established achievements in Gaoqi. It is really difficult to know people! The Datong (Great Leader) Dharma Master pondered his bones and knew that he was a thousand-mile horse, different from ordinary people. It is really too difficult to judge people by appearance alone!
【English Translation】 English version Venerable Sir, although my destiny is against me, how can I remain silent? You can ask the monk in the lowest seat to deal with him.' At that time, Shi Xian (釋顯) was in the lowest seat, drunk and heavily supported as he ascended to the seat. He stood and laughed, and everyone was afraid of him. But because he was sent by the Datong (大統 - Great Leader) Dharma Master, no one dared to dissuade him. Shi Xian (釋顯) said to Li Zongyun (李宗雲): 'You previously boasted about your magic, saying that there is a deep principle between one and two.' Immediately, he stood on the seat with one foot raised and said: 'I have already demonstrated one, you can demonstrate two.' Li Zongyun (李宗雲) and others had nothing to say in response. Shi Xian (釋顯) said: 'Before, I chanted spells to make those clothes fly up, just to test your magic.' He ordered someone to bring the robe and bowl of Chan Master Chou (稠禪師) and chanted spells, but the robe and bowl did not move at all. The emperor ordered ten people to lift it, but it remained unmoved as before. So he put the clothes on the roof beam, but there was no effect. The Taoists looked at each other, ashamed, and still wanted to win by arguing, so they said: 'The Buddhist family calls itself 'inner', and inner is small; the Taoist family is called 'outer', and outer is big.' Shi Xian (釋顯) replied: 'If so, then the emperor is in the 'inner', and must be a small person.' The Taoist Jing (靜) and his companions were all silent. Emperor Wenxuan (文宣帝) personally verified their merits and demerits in the seat. Those Taoists who were relocated all abandoned the evil path and submitted to the right path on that day, begging for forgiveness and salvation. For those who had not yet resolved to convert, the emperor ordered them to be tonsured. Therefore, quite a few people were executed. Those who called themselves immortals were taken to the Sanjue Terrace (三爵臺 - Three Dignitaries Platform), ordered to throw themselves off and fly away, and all fell to their deaths on the ground. False magic was thus exposed. So the emperor issued an edict saying: 'The Dharma gate is not two, the true purpose lies in one. Seeking the right path of truth, take stillness as the root. Those Jijiu (祭酒 - wine priests) Taoists are all false things in the world, and ignorant people have not yet awakened, and still worship them. What purity can be said of the wine made from distiller's yeast? Killing livestock for sacrifice, where is the heart of compassion? This violates both the benevolence of heaven and the canons of sacrifice.' All should be prohibited and no longer followed.' The edict was promulgated to all regions, so that everyone would know. Those Taoists who surrendered were all handed over to the Zhaoxuan Datong (昭玄大統 - Illustrious and Profound Great Leader) Dharma Master to be converted, allowing them to become monks, and the details are recorded in other biographies. At that time, the whole of Qi was united in worshiping the Buddha, and there were no other affairs in the country. It was not until the Sui Dynasty that other sects gradually began to appear. To this day, there are still very few such situations in Dongchuan (東川). The biography says that Dahua (達化 - Great Transformation) and Huchi Rongshang (護持融尚) were famous in the Qin Dynasty, achieving great things from small beginnings. Shi Xian Gong (釋顯公) established achievements in Gaoqi (高齊). It is really difficult to know people! The Datong (大統 - Great Leader) Dharma Master pondered his bones and knew that he was a thousand-mile horse, different from ordinary people. It is really too difficult to judge people by appearance alone!
。失之自古。則徒飾玄黃矣。復何能抗禦之哉顯竟以放達流俗。潛遁人世。不知所之。
釋靜藹。姓鄭氏。榮陽人也。夙標俗譽。以溫潤知名。而神器夷簡卓然物表。甫為書生博志經史。諸鄭魁岸者咸賞異之謂興吾宗黨其此兒矣。與同伍游寺。觀地獄圖變顧諸生曰。異哉。審業理之必然。誰有免斯酷者。便強違切諫。二親不能奪志。鄭宗固留。藹決烈愛縛。情分若石。遂獨往百官寺。依和禪師而出家。時年十七。具戒已后承仰律儀。護持明練時所戴重。又從景法師聽大智度論。一聞神悟謂敞重幽。更習先解便知濫述。周行齊境顧問知津。講席論堂亟陳往復詞令詳雅理趣清新。皆略無承導。終於世累。乃撫心曰。餘生年不幸。會五濁交亂。失於物議得在可鄙。進退惟谷高蹈可乎。遂心口相吊擯影嵩岳。尋括經論用忘寤寐。然于大智中百十二門等四論。最為投心所崇。余則旁纘異宗。成其通照。言必藻繢珠連。書亦草行相貫。高為世重罕不華之。后自悟曰綺文爽理華寔亂真。豈流宕忘返不思懲艾乎。自爾誓而斷之。惟以釋道東騖並味前聞。恐涉邪津悔于晚學。又入白鹿山。逖觀黃老。廣攝受之途。莊惠詭駁標寓言之論。未之尚也。聞有天竺梵僧碩學高行世之不測西達咸陽。藹求道情猛欣所聞見。私度關塞載離寒暑。
【現代漢語翻譯】 現代漢語譯本：如果失去了自古以來的根本，那麼徒勞地修飾外表又有什麼用呢？又怎麼能夠抵抗外來的侵襲呢？顯最終放縱自己，隨波逐流，隱遁於人世，不知去向。
釋靜藹（Shi Jing'ai），姓鄭，是榮陽人。他從小就以溫和儒雅而聞名，並且天資聰穎，與衆不同。剛開始只是一個讀書人，廣泛閱讀經史典籍。鄭氏家族中那些身材魁梧的人都讚賞他，認為他能夠振興鄭氏家族。他和同伴一起遊覽寺廟，觀看地獄圖時，對同伴們說：『太可怕了！如果審判業力的道理是必然的，那麼誰能夠免受這種殘酷的懲罰呢？』於是他堅決地違背父母的勸阻，二老也無法改變他的志向。鄭氏家族極力挽留他，但靜藹決心擺脫束縛，情意堅如磐石。於是他獨自前往百官寺，依止和禪師出家，當時年僅十七歲。受具足戒后，他嚴格遵守戒律，護持戒律，精通明瞭，備受推崇。他又跟隨景法師聽講《大智度論》，一聽之下便心領神會，認為其中蘊含著深刻的道理。再學習以前的理解，便知道以前的理解是多麼的膚淺。他周遊齊地，拜訪有學識的人，在講堂上反覆陳述自己的觀點，言辭詳盡優雅，理趣清新，完全沒有受到他人的引導。最終，他厭倦了世俗的牽累，於是撫摸著胸口說：『我生不逢時，遇到了五濁交亂的時代，失去了世人的認可，得到了可鄙的評價。進退兩難，不如隱居山林吧。』於是他內心和口頭上都鄙視自己，隱居於嵩山。他廣泛閱讀經論，廢寢忘食。然而，在《大智度論》中的一百十二門等四論中，他最為傾心推崇。其餘的則廣泛學習不同的宗派，使自己的見解更加通達。他的言辭華麗優美，如珠玉般連貫，書法也草率流暢。他的高尚品格為世人所敬重，很少有人不讚美他。後來他醒悟到：華麗的辭藻會損害真理，虛華的外表會擾亂真理。難道要放縱自己，忘記迴歸正道，不思悔改嗎？』從此，他發誓斷絕華麗的辭藻，只以解釋佛道為己任，並回味以前的學問，害怕誤入歧途，後悔晚年的學習。他又進入白鹿山，廣泛地觀察黃老之學，廣泛地攝取其中的道理。但莊子和惠施的詭辯之論，只是標榜寓言，他並不推崇。 聽說有來自天竺（India）的梵僧，學識淵博，品行高尚，世人難以測度，已經西行到達咸陽。靜藹求道心切，欣喜若狂，不顧路途遙遠，私自越過關塞，歷經寒暑。
【English Translation】 English version: If one loses the fundamental principles from ancient times, then what is the use of decorating the exterior in vain? And how can one resist external aggression? Xian ultimately indulged himself, followed the crowd, and went into hiding in the world, not knowing where he went.
Shi Jing'ai (釋靜藹), whose surname was Zheng, was a native of Rongyang. He was known for his gentle and refined manner from a young age, and he was also intelligent and extraordinary. At first, he was just a scholar, reading extensively in classics and history. Those tall and strong members of the Zheng family all praised him, believing that he could revitalize the Zheng family. When he and his companions visited a temple and viewed the depictions of hell, he said to his companions: 'How terrifying! If the principle of judging karma is inevitable, then who can escape this cruel punishment?' Therefore, he resolutely disobeyed his parents' advice, and the two elders could not change his mind. The Zheng family tried hard to keep him, but Jing'ai was determined to break free from the shackles, and his feelings were as firm as a rock. So he went to Baiguan Temple alone and became a monk under Zen Master He, at the age of seventeen. After receiving the full precepts, he strictly observed the precepts, upheld the precepts, and was proficient and clear, and was highly respected. He also followed Dharma Master Jing to listen to the Mahaprajnaparamita-sastra (大智度論), and he understood it immediately upon hearing it, believing that it contained profound principles. After studying his previous understanding again, he realized how superficial his previous understanding was. He traveled around Qi, visiting knowledgeable people, and repeatedly stated his views in the lecture hall, with detailed and elegant words, fresh and interesting principles, and was completely unguided by others. In the end, he became tired of worldly entanglements, so he stroked his chest and said: 'I was born at the wrong time, and I encountered an era of the five turbidities, lost the recognition of the world, and received contemptible evaluations. It is difficult to advance or retreat, so it is better to live in seclusion in the mountains.' So he despised himself in his heart and in his words, and lived in seclusion in Mount Song. He read extensively in scriptures and treatises, forgetting to sleep and eat. However, among the one hundred and twelve doors and other four treatises in the Mahaprajnaparamita-sastra (大智度論), he was most devoted to and admired them. The rest he studied extensively in different sects, so that his views became more accessible. His words were gorgeous and beautiful, like pearls strung together, and his calligraphy was also scribbled and fluent. His noble character was respected by the world, and few people did not praise him. Later, he woke up and said: 'Gorgeous rhetoric will damage the truth, and a false appearance will disturb the truth. Should I indulge myself, forget to return to the right path, and not think about repentance?' From then on, he vowed to cut off gorgeous rhetoric, and only took the interpretation of the Buddha's teachings as his responsibility, and relished his previous learning, fearing that he would go astray and regretting his late learning. He also entered Bailu Mountain, extensively observed the learning of Huang-Lao, and extensively absorbed the principles therein. However, the sophistry of Zhuangzi and Huishi, only flaunting allegories, he did not admire. He heard that there was a Sanskrit monk from India (天竺), who was knowledgeable and virtuous, and difficult for the world to fathom, and had traveled west to Xianyang. Jing'ai was eager to seek the Way, overjoyed, and regardless of the long journey, he crossed the customs privately, experiencing cold and heat.
既至渭陰。未及洗足。即申謁敬。昔聞今見。見累于聞。大鼓徒揚。資訪無指。乃潛形倫伍陶甄舊解。蕪沒遜遁知我者希。掩抑十年。達窮通之數。體因緣之理。附節終南有終焉之志。煙霞風月用祛亡反。峰名避世依而味靜。惟一繩床廓無庵屋。露火調食絕諸所營。召彼癘徒誨示至理。令其致供日就啖之。雖屬膿潰橫流。對泣而無厭惡。由是息心之眾。往結林中。授以義方郁為學市。山本無水須便飲澗。嘗于昏夕學人侍立。忽降虎來前掊地而去。及明觀之漸見潤濕。乃使洮淈飛泉通注。從是遂省下澗。須便挹酌。今錫谷避世堡虎掊泉是也。藹立身嚴恪達解超倫。據林引眾講前四論。意之所傳樂相弘利。其說法之規。尊而乃演。必令學侶袒立合掌慇勤鄭重經時方遂。乃敕取繩床。周繞安設致敬坐訖。藹徐取論文。手自指摘。一偈一句披釋取悟。顧問聽者所解云何。令其得意方進后偈。旁有未喻者更重述之。每日垂講此法。無怠。常自陳曰。余厭法慢法。生不值佛世。縱聞遺教心無信奉。恒懷怏怏。終須練此身心。有時試縱惟欲。誠心造惡。有時攝念。惟愿假修相善。如此不名安身。如此不名清心。故約己制他。誠非正檢。然末世根緣多相似耳。必厭煩屈者須住。不辭具儀者離此。其開蒙敦勵。皆此類也。有沙門智藏者。
【現代漢語翻譯】 到達渭陰后，還沒來得及洗腳，就立刻去拜見敬法師。過去只是聽說，現在親眼見到，親見勝過耳聞。以往大張旗鼓地宣揚佛法，但實際上請教的人卻毫無頭緒。於是我隱藏身份，混跡于普通人群中，重新理解過去的佛法，隱姓埋名，很少有人知道我。我壓抑了十年，領悟了命運的規律，明白了因緣的道理，依附於終南山，立下了在此終老的志向。用煙霞風月來消除對世俗的反感。選擇山峰隱居，依傍著它來體會內心的平靜。只有一張繩床，沒有房屋。在露天用火做飯，斷絕一切俗世的經營。我召集那些患有麻風病的人，教誨他們至深的道理，讓他們提供食物，我每天都吃。即使他們的膿瘡潰爛，膿水橫流，（我）面對他們哭泣，也沒有厭惡之心。因此，許多想要息滅妄心的人，前來在林中結廬。我把正義的方法傳授給他們，使這裡鬱鬱蔥蔥，成為一個學習的場所。山裡本來沒有水，需要用水的人就到山澗里去飲用。曾經在黃昏時分，學生們侍立在旁，忽然一隻老虎來到面前，用爪子刨地然後離去。到天亮時觀察，漸漸看到有水滲出。於是就疏通溝渠，使飛泉能夠流通注入。從此以後，就不用到下方的山澗取水了，需要用水的人就可以在這裡舀水飲用。現在錫谷的避世堡，老虎刨出的泉水就是這個。敬法師立身嚴謹，見解超凡脫俗。在林中帶領眾人講解《前四論》。他所傳達的意旨，是樂於互相弘揚佛法，利益眾生。他講法的規矩是，先要尊敬佛法，然後才開始演說。一定要讓學法的人袒露右肩，合掌恭敬，慇勤鄭重地經過很長時間才能開始。然後（敬法師）命令取來繩床，在四周安放好，以示敬意，坐定之後。敬法師慢慢地拿起論文，親手進行批註。一句一偈地進行剖析，啓發聽眾領悟。詢問聽眾理解了什麼，讓他們充分表達自己的理解，然後才講解後面的偈頌。旁邊有不理解的人，（敬法師）就再重複講述。每天都這樣講法，從不懈怠。敬法師常常自己陳述說：『我厭惡輕視佛法，生不逢佛陀在世的時代。即使聽聞佛陀遺留下來的教誨，心中也沒有信奉之心。常常心懷不滿。最終還是要鍛鍊這個身心。』有時（敬法師）嘗試放縱自己的慾望，真心實意地去作惡。有時收攝念頭，假裝修行善事。這樣不能使身心安定，這樣不能使內心清凈。所以約束自己來控制別人，實在不是正當的檢查方法。然而末世眾生的根性因緣大多相似。一定要厭惡煩惱屈辱的人才能留在這裡，不能夠遵守具足的禮儀的人就離開這裡。』他開導矇昧，勉勵眾人的話，都是這一類的。有一個沙門名叫智藏。 現代漢語譯本 到達渭陰后，還沒來得及洗腳，就立刻去拜見敬法師。過去只是聽說，現在親眼見到，親見勝過耳聞。以往大張旗鼓地宣揚佛法，但實際上請教的人卻毫無頭緒。於是我隱藏身份，混跡于普通人群中，重新理解過去的佛法，隱姓埋名，很少有人知道我。我壓抑了十年，領悟了命運的規律，明白了因緣（hetu-pratyaya）的道理，依附於終南山，立下了在此終老的志向。用煙霞風月來消除對世俗的反感。選擇山峰隱居，依傍著它來體會內心的平靜。只有一張繩床，沒有房屋。在露天用火做飯，斷絕一切俗世的經營。我召集那些患有麻風病的人，教誨他們至深的道理，讓他們提供食物，我每天都吃。即使他們的膿瘡潰爛，膿水橫流，（我）面對他們哭泣，也沒有厭惡之心。因此，許多想要息滅妄心的人，前來在林中結廬。我把正義的方法傳授給他們，使這裡鬱鬱蔥蔥，成為一個學習的場所。山裡本來沒有水，需要用水的人就到山澗里去飲用。曾經在黃昏時分，學生們侍立在旁，忽然一隻老虎來到面前，用爪子刨地然後離去。到天亮時觀察，漸漸看到有水滲出。於是就疏通溝渠，使飛泉能夠流通注入。從此以後，就不用到下方的山澗取水了，需要用水的人就可以在這裡舀水飲用。現在錫谷的避世堡，老虎刨出的泉水就是這個。敬法師立身嚴謹，見解超凡脫俗。在林中帶領眾人講解《前四論》。他所傳達的意旨，是樂於互相弘揚佛法，利益眾生。他講法的規矩是，先要尊敬佛法，然後才開始演說。一定要讓學法的人袒露右肩，合掌恭敬，慇勤鄭重地經過很長時間才能開始。然後（敬法師）命令取來繩床，在四周安放好，以示敬意，坐定之後。敬法師慢慢地拿起論文，親手進行批註。一句一偈地進行剖析，啓發聽眾領悟。詢問聽眾理解了什麼，讓他們充分表達自己的理解，然後才講解後面的偈頌。旁邊有不理解的人，（敬法師）就再重複講述。每天都這樣講法，從不懈怠。敬法師常常自己陳述說：『我厭惡輕視佛法，生不逢佛陀在世的時代。即使聽聞佛陀遺留下來的教誨，心中也沒有信奉之心。常常心懷不滿。最終還是要鍛鍊這個身心。』有時（敬法師）嘗試放縱自己的慾望，真心實意地去作惡。有時收攝念頭，假裝修行善事。這樣不能使身心安定，這樣不能使內心清凈。所以約束自己來控制別人，實在不是正當的檢查方法。然而末世眾生的根性因緣大多相似。一定要厭惡煩惱屈辱的人才能留在這裡，不能夠遵守具足的禮儀的人就離開這裡。』他開導矇昧，勉勵眾人的話，都是這一類的。有一個沙門名叫智藏（Zhi Zang）。
【English Translation】 Having arrived at Weiyin, before even washing my feet, I immediately went to pay my respects to Dharma Master Jing (敬). What I had only heard in the past, I now see with my own eyes; seeing is superior to hearing. In the past, the Dharma was proclaimed with great fanfare, but in reality, those who sought guidance were clueless. Therefore, I concealed my identity, mingled among ordinary people, and re-understood the past Dharma, hiding my name, and few people knew me. I suppressed myself for ten years, comprehended the laws of fate, understood the principles of Hetu-pratyaya (因緣), attached myself to Zhongnan Mountain, and made a vow to end my life here. I used the scenery of clouds and mist to dispel my aversion to the secular world. I chose a mountain peak to live in seclusion, relying on it to experience inner peace. I had only a rope bed, without a house. I cooked food in the open air, severing all worldly affairs. I summoned those suffering from leprosy, taught them the profound principles, and had them provide food, which I ate every day. Even when their sores festered and pus flowed, I faced their weeping without disgust. Therefore, many who wished to extinguish their delusions came to build huts in the forest. I imparted the righteous methods to them, making this place lush and a place of learning. Originally, there was no water in the mountain, and those who needed water would go to the mountain stream to drink. Once, at dusk, students stood by my side, when suddenly a tiger came forward, pawed the ground, and left. When we observed it at dawn, we gradually saw water seeping out. So we dredged the ditches, allowing the flowing spring to circulate and pour in. From then on, there was no need to fetch water from the lower stream; those who needed water could scoop it up and drink it here. The Tiger-Pawed Spring at the Seclusion Fort in Xigu is this spring. Dharma Master Jing was strict in his conduct and had extraordinary insights. He led the assembly in the forest to lecture on the 'Four Preliminary Treatises'. The intention he conveyed was to joyfully propagate the Dharma and benefit all beings. His rules for teaching the Dharma were that one must first respect the Dharma before beginning to expound it. It was necessary for the students to bare their right shoulders, join their palms respectfully, and earnestly and solemnly wait for a long time before beginning. Then, Dharma Master Jing would order the rope bed to be brought and placed around, showing respect, and after sitting down. Dharma Master Jing would slowly pick up the treatise and annotate it himself. He would analyze each verse and sentence, inspiring the listeners to understand. He would ask the listeners what they understood, allowing them to fully express their understanding, and then he would explain the following verses. If there were those who did not understand, Dharma Master Jing would repeat the explanation. He lectured on this Dharma every day without懈怠. Dharma Master Jing often stated, 'I detest and despise the Dharma, and I was not born in the era when the Buddha was in the world. Even if I hear the teachings left behind by the Buddha, there is no faith in my heart. I always harbor dissatisfaction. In the end, I must train this body and mind.' Sometimes, Dharma Master Jing would try to indulge his desires, sincerely doing evil. Sometimes, he would restrain his thoughts, pretending to cultivate good deeds. This cannot bring peace to the body and mind, and this cannot purify the heart. Therefore, restraining oneself to control others is not a proper method of examination. However, the roots and conditions of sentient beings in the degenerate age are mostly similar. Only those who detest煩惱 and humiliation can stay here, and those who cannot observe the complete etiquette should leave here.' His words of enlightening the ignorant and encouraging the眾人 were all of this kind. There was a Shramana named Zhi Zang (智藏).
身相雄勇智達有名。負糧二石造山問道。因見橫枝格樹。戲自稱身。遇為藹見。初不呵止。三日已後方召責云。腹中他食何得輒戲。如此自養。名為兩足狗也。藏銜泣謝過。終不再納。遂遣出山。沙門曇延道安者。世號玄門二杰。當時頂蓋名德相勝。及論教體紛諍由生。咨藹取決。讓謝良久方為開散。兩情通悅不覺致禮。各嗚一足跪而啟曰。大師解達天鑒。應處世攝導。今則獨善其身。喪德泉石。未見其可。藹曰。道貴行用不即在言。余觀時進退。故且隱居求志耳。爾後事故入城。還歸林野。屬周武之世。道士張賓。譎詐罔上冒增榮寵。潛進李氏欲廢釋宗。既縱幸紫宸蠅飛黃屋。與前僧衛元嵩唇齒相副。帝精悟朗鑒內烈外溫。召僧入內七霄禮懺。欲親睹僣犯冀申殿黜。時既密知各加懇到。帝亦七夕同僧不眠。為僧讚唄並諸法事。經聲七囀莫不清靡。事訖設會。公陳本意。有猛法師者。氣調高拔。躬抗帝旨。言頗激切。眾恐禍及其身。帝但述懷曾無𧹞退。藹聞之嘆曰。朱紫雜糅狂哲交侵至矣。可使五眾流離四民倒惑哉。又曰。餐周之粟飲周之水。食椹懷音寧無酬德。又為佛弟子。豈可見此淪湑坐此形骸晏然自靜。寧大造于像末。分俎醢于盜跖耳。徑詣闕上表理訴。引見登殿。舉手唱言曰。來意有二。所謂報三寶慈恩。酬
檀越厚德。援引經論子史傳記。談敘正義。據證顯然。然旦至午。言無不詣。明不可滅之理。交言支任抗對如流。梗詞厲色鏗然無撓。百僚近臣代之戰慄。而神氣自若不阻素風。帝雖愜其詞理。而滅毀之情已決。既不納諫又不見遣。藹又進曰。釋李邪正人法混並。即可事求未煩聖慮。陛下必情無私隱涇渭須分。請索油鑊。殿庭取兩宗人法俱煮之。不害者立可知矣。帝怯其言乃遣引出。時宜州沙門道積者。次又出諫。俱不用言。乃與同友七人。于彌勒像前禮懺七日。既不食已一時同逝。藹知大法必滅不勝其虐。乃攜其門人三十有餘入終南山。東西造二十七寺。依巖附險。使逃逸之僧得存深信。及法滅之後。帝遂破前代關東西數百年來官私佛法。掃地並盡。融刮聖容焚燒經典。禹貢八州見成寺廟出四十千。並賜王公充為第宅。三方釋子減三百萬。皆覆軍民還歸編戶。三寶福財其貲無數簿錄入官。登即賞費分散蕩盡。初于建德三年五月行虐關中。其禍既畢。至六月十五日罷朝。有金城公任氏部。于所治府與諸左右彷徉天望。忽見五六段物飛騰虛空在於鳥路。大者上摩青霄。大如十斛囷許。漸漸微沒。自餘數段小復低下。其色黃白。卷舒空際類幡無腳爾日天清氣靜纖塵不動。但增炎曦而已。因往冬官府道經圓土。北見重墻上有
黃書橫拖棘上。及往取之乃是摩訶般若經第十九卷。問其所由。答云。從天而下飛揚墜此。於時三寶初滅刑法嚴峻。略示連席之官。乃藏諸衣袖。還緘篋笥。屬隋興運轉牧冀州。爰命所部從事趙絢。敘之曰。有清信大士。具官。身嬰俗累。恕崇法理。精感明靈神化斯應。遂使群經騰翥。等扶搖之上升。只卷飄返。若丹烏之下降。其去也明惡世之不居。其來也知善人之可集。應瑞乎如彼。聖著乎如此。我皇出震乘干更張琴瑟。親臨九服躬總八荒。知三寶之可崇。體四生之不固。遂頒海內修凈伽藍。是使像法氤氳同諸舍衛。僧尼隱軫還類提河。特以此經像明靈著。自非積善焉能致斯。敢事旌表傳芳後葉。初武帝知藹志烈。欣欲見之。乃敕三衛二十餘人。巡山訪覓氈衣道人。朕將位以上卿共治天下。藹居山幽隱追蹤不獲。後於太一山錫谷潛遁。睹大法淪廢道俗無依。身被執纏無力毗贊。告弟子曰。吾無益於世。即事捨身。故先相告。眾初不許。慕從聞法。便開覽大小諸乘。撰三寶集二十卷。假興賓主會遣疑情。抑揚飛伏廣羅文義。弘贊大乘光揚像代。並錄見事指掌可尋。冀藏諸巖洞。庶後代之再興耳。自藹入法行大慈門。繒纊皮革一無踐服。惟履毳布終於報盡。后厭身情迫獨據別巖。敕侍者下山。明當早至。藹加坐盤石留一
內衣。自條身肉。段段佈於石上。引腸掛于松枝。五藏都皆外見。自余筋肉手足頭面。剮折都盡。並惟骨現。以刀割心捧之而卒。侍人心驚通夜失寐。明晨走赴。猶見合掌捧心。身面西向加坐如初。所傷余骸一無遺血。但見白乳滂流凝于石上。遂累石封外。就而殮焉。即周宣政元年七月十六日也。春秋四十有五。弟子等有聞當世。具諸別傳親侍沙門慧宣者。內外博通奇有志力。痛山頹之莫仰。悲梁壞之無依。爰述芳猷樹碑塔所。後有訪道思賢者。入山禮敬循諸崖險。乃見藹書遺偈在於石壁。題云。初欲血書。本意不謂變為白色。即是魔業不遂。所以墨書其文。曰諸有緣者。在家出家若男若女。皆悉好住于佛法中莫生退轉。若退轉者即失善利。吾以三因緣舍此身命。一見身多過。二不能護法。三欲速見佛輒同古聖。列偈敘之。
無益之身 惡煩人功 解形窮石 散體巖松 天人修羅 山神樹神 有求道者 觀我捨身 愿令眾生 見我骸骨 煩惱大船 皆為覆沒 愿令眾生 聞我捨命 天耳成就 菩提究竟 愿令眾生 憶念我時 具足念力 多聞總持 此報一罷 四大彫零 泉林逕絕 巖室無聲 普施禽獸 乃至蜫蟲 食肉飲血 善根內充 愿我未來
【現代漢語翻譯】 現代漢語譯本： 他自己剝下身上的肉，一塊塊地鋪在石頭上，拉出腸子掛在松樹枝上，五臟六腑都暴露在外。其餘的筋肉、手足、頭面，都被剮割折斷，只剩下骨頭。他用刀割開自己的心臟，捧著它而死去。侍從們心驚膽戰，整夜失眠。第二天早晨趕去，仍然看見他合掌捧著心臟，身體面向西方，跏趺而坐如初。所有傷口處的殘骸，沒有留下一滴血，只見白色的乳汁般液體，大量流淌凝結在石頭上。於是他們堆積石頭封住，就在那裡安葬了他。那是周宣政元年七月十六日，春秋四十五歲。弟子們有聽說過當世，具備各種別傳，親自侍奉沙門慧宣（Huixuan）的人，內外學識淵博，有奇異的志向和力量。他們痛惜山崩般的不可仰望，悲傷棟樑傾塌般的無所依靠。於是撰述他的芳猷，在塔的地方樹立碑文。後來有尋訪佛道思慕賢者的人，進入山中禮敬，沿著山崖險峻之處，就看見用黑色書寫的遺偈，寫在石壁上，題寫道：『起初想要**，本意沒有想到會變為白色，這就是魔業沒有成功。』所以用墨書寫這些文字，說：『各位有緣的人，無論是在家還是出家，是男是女，都好好地安住在佛法中，不要產生退轉之心。如果退轉，就會失去善利。我以三種因緣捨棄這個身命：一是看見身體有太多過患，二是不能護持佛法，三是想要迅速見到佛，就如同古代的聖賢一樣。』列出偈頌敘述：
『無益之身，惡煩人功，解形窮石，散體巖松，天人修羅（Asura），山神樹神，有求道者，觀我捨身，愿令眾生，見我骸骨，煩惱大船，皆為覆沒，愿令眾生，聞我捨命，天耳成就，菩提（Bodhi）究竟，愿令眾生，憶念我時，具足念力，多聞總持，此報一罷，四大彫零，泉林逕絕，巖室無聲，普施禽獸，乃至蜫蟲，食肉飲血，善根內充，愿我未來，』
【English Translation】 English version: He peeled off the flesh from his own body, piece by piece, and laid it on the stones. He pulled out his intestines and hung them on the pine branches, exposing all his internal organs. The remaining muscles, limbs, head, and face were all cut and broken, leaving only bones. He cut open his own heart with a knife, held it up, and died. The attendants were terrified and lost sleep all night. When they rushed there the next morning, they still saw him with his palms together, holding his heart, facing west, sitting in the lotus position as before. There was not a drop of blood left on the remains of all the wounds, but only a large amount of white, milky liquid flowing and congealing on the stones. So they piled up stones to seal it, and buried him there. That was on the sixteenth day of the seventh month of the first year of the Xuanzheng era of the Zhou Dynasty, at the age of forty-five. The disciples had heard of the contemporary, possessing various separate biographies, personally serving the Shramana Huixuan (慧宣), who was erudite both internally and externally, and had extraordinary ambition and strength. They lamented the collapse of a mountain, which could no longer be looked up to, and mourned the collapse of a beam, which left them with nothing to rely on. Therefore, they wrote about his virtuous deeds and erected a stele at the place of the stupa. Later, those who sought the Dharma and admired the virtuous entered the mountain to pay homage, and along the steep cliffs, they saw a verse written in black ink on the stone wall, titled: 'Initially wanting to **, the original intention did not expect it to turn white, which means the demonic karma did not succeed.' Therefore, these words were written in ink, saying: 'All those who have affinity, whether lay or monastic, male or female, should all dwell well in the Buddha Dharma and not give rise to regression. If you regress, you will lose the benefits. I abandon this life for three reasons: first, I see too many faults in this body; second, I cannot protect the Dharma; third, I want to see the Buddha quickly, just like the ancient sages.' The following verses are listed to describe it:
'Useless body, hating to trouble people, dissolving the form on the exhausted stone, scattering the body on the rocky pine, Devas, Asuras (阿修羅), mountain gods, tree gods, those who seek the Way, observe my abandonment of the body, may all sentient beings, see my bones, the great ship of afflictions, be completely overturned, may all sentient beings, hear of my abandonment of life, may the divine ear be accomplished, may Bodhi (菩提) be ultimately attained, may all sentient beings, when remembering me, be endowed with the power of mindfulness, much learning and total retention, once this retribution is over, the four great elements decay, the springs and forests are cut off, the rock chamber is silent, universally giving to birds and beasts, even to insects, eating flesh and drinking blood, may good roots fill within, may my future,'
速成善逝 身心自在 要相拔濟 此身不凈 底下屎囊 九孔常流 如漏堤塘 此身可惡 不可瞻觀 薄皮裹血 垢污涂漫 此身臭穢 猶如死狗 六六合成 不從花有 觀此臭身 無常所囚 進退無免 會遭蟻螻 此身難保 有命必輸 狐狼所啖 終成蟲蛆 天人男女 好醜貴賤 死火所燒 暫見如電 死法侵人 怨中之怨 吾以為仇 誓斷根源 此身無樂 毒蛇之篋 四大圍繞 百病交涉 有名苦聚 老病死藪 身心熱惱 多諸過咎 此身無我 以不自在 無實橫計 凡夫所宰 久遠迷惑 妄倒所使 喪失善根 畜生同死 棄捨百千 血乳成海 骨積大山 當來兼倍 未曾為利 虛受勤苦 眾生無益 於法無補 忍痛舍施 功用無邊 誓不退轉 出離四淵 舍此穢形 愿生凈土 一念花開 彌陀佛所 速見十方 諸佛賢聖 長辭三途 正道決定 報得五通 自在飛行 寶樹餐法 證大無生 法身自在 不斷三有 殄除魔道 護法為首 十地滿足 神化無方 德備四勝 號稱法王 愿舍此身已 早令身自在 法身自在已 在在諸趣中
【現代漢語翻譯】 現代漢語譯本 速成善逝（Sugata，善於逝者，如來）： 身心自在，要訣在於拔除濟度。此身並不清凈， 底下是屎尿囊，九個孔竅經常流出污穢，如同漏水的堤壩。 此身令人厭惡，不可觀看，薄薄的面板包裹著血液， 污垢塗抹蔓延。此身臭穢不堪，猶如死狗， 由六六（三十六物）合成，並非從花朵中產生。觀察此臭穢之身， 被無常所囚禁，進退都無法避免，終將遭遇螞蟻螻蛄。 此身難以保全，有生命必定消逝，被狐貍豺狼所吞食， 最終變成蟲蛆。無論是天人男女，美醜貴賤， 都會被死亡之火所焚燒，短暫顯現如同閃電。死亡法則侵襲人身， 是怨恨中的怨恨，我以此為仇敵，誓要斷絕其根源。 此身毫無快樂可言，如同裝滿毒蛇的箱子，被四大（地、水、火、風）圍繞， 百病交相侵擾。有名無實的痛苦聚合，是衰老、疾病、死亡的巢穴， 身心充滿熱惱，多有各種過錯。此身並無真我， 因為它並不自在，沒有實體卻被虛妄地執著，被凡夫所支配。 長久以來迷惑顛倒，被虛妄顛倒所驅使，喪失了善良的根基， 像畜生一樣死去。無數次地拋棄，血和乳汁匯成大海， 骨頭堆積如大山，未來還會加倍。從未從中獲得利益， 只是白白承受勤勞辛苦，對眾生毫無益處，對佛法也毫無補益。 忍受痛苦進行佈施，其功用無邊無際，發誓永不退轉， 出離四種深淵（欲流、有流、見流、無明流）。捨棄這污穢的形體，愿往生清凈的佛國凈土， 一旦念頭生起蓮花開放，便在阿彌陀佛（Amitabha）之處， 迅速見到十方諸佛和賢聖，永遠告別地獄、餓鬼、畜生三途， 走上正道，獲得決定性的解脫。 回報是獲得五種神通（天眼通、天耳通、他心通、宿命通、神足通），自在飛行， 在寶樹下餐食佛法，證悟大無生法忍， 獲得法身自在，不斷絕三有（欲有、色有、無色有）， 消滅清除魔道，以護持佛法為首要任務， 圓滿十地菩薩的功德，神通變化不可思議， 具備四種殊勝功德（壽命自在勝、受用自在勝、眷屬自在勝、說法自在勝），號稱為法王。 愿捨棄此身之後，早日令自身獲得自在。 法身獲得自在之後，在任何趣向之中都能利益眾生。
【English Translation】 English version Quickly Becoming a Sugata (Sugata, Well-Gone One, Tathagata): Freedom of body and mind, the key lies in eradicating and delivering. This body is not pure, Below is a sac of excrement, the nine orifices constantly flow with filth, like a leaking dam. This body is repulsive, not to be looked upon, thin skin wrapped in blood, Dirt and grime smeared all over. This body is foul and stinking, like a dead dog, Composed of the six sixes (thirty-six substances), not born from flowers. Contemplate this foul body, Imprisoned by impermanence, advance and retreat cannot be avoided, eventually encountering ants and termites. This body is difficult to preserve, life is bound to be lost, devoured by foxes and wolves, Ultimately becoming worms and maggots. Whether gods, humans, men, women, beautiful, ugly, noble, or lowly, All will be burned by the fire of death, appearing briefly like lightning. The law of death invades the body, It is the hatred of hatreds, I take it as an enemy, vowing to sever its root. This body has no joy, like a box full of poisonous snakes, surrounded by the four elements (earth, water, fire, wind), A hundred diseases intermingle and invade. A gathering of empty suffering, a nest of old age, sickness, and death, Body and mind filled with heat and vexation, with many faults and transgressions. This body has no true self, Because it is not free, without substance yet falsely clung to, controlled by ordinary beings. For a long time deluded and inverted, driven by false inversions, losing the roots of goodness, Dying like animals. Abandoning countless times, blood and milk forming a sea, Bones piled up like mountains, and will double in the future. Never gaining benefit from it, Just vainly enduring hard work and suffering, of no benefit to sentient beings, of no supplement to the Dharma. Enduring pain to give alms, its merit is boundless, vowing never to retreat, Escaping the four abysses (the flood of desire, the flood of becoming, the flood of views, the flood of ignorance). Abandoning this filthy form, wishing to be reborn in the pure land of the Buddha, Once the thought arises and the lotus flower blooms, then at the place of Amitabha (Amitabha), Quickly seeing the Buddhas and sages of the ten directions, forever bidding farewell to the three evil paths (hell, hungry ghosts, animals), Walking the right path, obtaining decisive liberation. The reward is obtaining the five supernatural powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet), flying freely, Dining on the Dharma under the jeweled trees, realizing the great non-origination forbearance, Obtaining the freedom of the Dharmakaya, not cutting off the three realms of existence (desire realm, form realm, formless realm), Eliminating and clearing away the paths of demons, taking protecting the Dharma as the primary task, Perfecting the merits of the ten Bhumi Bodhisattvas, supernatural transformations are inconceivable, Possessing the four superior qualities (superiority of lifespan, superiority of enjoyment, superiority of retinue, superiority of teaching), called the Dharma King. Wishing that after abandoning this body, may I quickly gain freedom of the self. After the Dharmakaya gains freedom, may I benefit sentient beings in all realms.
隨有利益處 護法救眾生 又復業應盡 有為法皆然 三界皆無常 時來不自在 他殺及自死 終歸如是處 智者所不樂 應當如是思 眾緣既運奏 業盡於今日
釋道安。俗姓姚。憑翊胡城人也。識悟玄理早附法門。性無常師聞道而至。兼以恬虛靜泊凝心勝境。謙肅為用動止施度。凡厥禪侶莫不推服。后隱於太白山。棲遁林泉擁志經論。思拔深定慧業斯舉。旁觀子史粗涉大綱。而神氣高朗挾操清遠。進具已后。崇尚涅槃。以為遺訣之教。博通智論。用資弘道之基。故周世渭濱盛揚二部。更互談誨無替四時。住大陟岵寺。常以弘法為任。京師士子咸附清塵。安內外既明特善文藻。動言命筆並會才華。而風韻疏通。雅調翔簡。執禮居尊仁被朝貴。故榮達儒宰。知名道士。日來請論咸發信心。故得義流天下草偃從之。周武廓清天步中外禔福。頻御雕輦躬禮安焉。安道為物宗。坐鎮崇敬。令帝席地而止。安則如常敷化。高談正法詞無涉世。公卿側目觀者榮慶。時及中食安命供設。帝將舉箸曰。弟子聞。俗人不合僧食。法師如何以罪累人。安曰。佛教權實律制開遮王賊惡臣並通供給。貧道據法相擬。理非徒爾。帝曰。審如來言非佛意也。但恐損道眾耳。又與賊臣同席。誠無預焉。即敕將去。
【現代漢語翻譯】 現代漢語譯本 隨順有利益的地方，護持佛法，救度眾生。 而且過去的業力也應該終盡，一切有為法都是如此。 三界都是無常的，時運到來時，人不由自主。 被他人殺害或者自殺，最終歸宿都是一樣的地方。 有智慧的人不會貪戀這些，應當這樣思考。 各種因緣已經運作聚合，業力就在今天終盡。
釋道安（釋道安：東晉時期著名高僧）。俗姓姚，是憑翊胡城人。很早就領悟玄妙的佛理，歸附佛門。他的特點是沒有固定的老師，只要聽到真理就去學習。而且他恬淡虛靜，凝神于殊勝的境界。以謙虛恭敬為處世之道，一舉一動都符合法度。凡是禪修的同伴，沒有不佩服他的。後來隱居在太白山，在山林泉石間修身養性，專心研究佛經論著。深入禪定，智慧也隨之增長。廣泛涉獵子書史籍，掌握了大致的綱要。而且他的精神氣度高尚開朗，操守清廉高遠。受具足戒以後，崇尚涅槃（涅槃：佛教指超脫生死輪迴的境界），認為這是佛陀遺留下來的教誨。廣泛通曉《智度論》（《智度論》：全稱《大智度論》，佛教論書），用它來作為弘揚佛法的基礎。所以在周朝時，在渭濱一帶盛大地宣揚二部經（二部經：指《般若經》和《維摩詰經》），輪流講授，沒有間斷。住在太陟岵寺，經常以弘揚佛法為己任。京城的士子都仰慕他的清高。道安內外兼修，尤其擅長文章辭藻。一言一行，一筆一劃，都充滿才華。而且他的風格韻味疏朗通達，文辭典雅簡潔。由於他恪守禮儀，地位尊貴，仁德恩澤施於朝廷權貴。所以那些顯貴的大儒，有名的道士，每天都來請教，都生起了信心。因此他的道義流傳天下，人們像草隨風倒一樣地歸順他。周武帝開創太平盛世，國家內外都得到安寧幸福。多次乘坐華麗的車駕，親自向道安行禮。道安是人們所敬仰的宗師，端坐不動，接受崇敬。周武帝只能在地上就坐，而道安則像往常一樣宣講佛法，言辭不涉及世俗之事。公卿大臣在一旁側目而視，觀看的人都感到榮幸慶幸。到了中午吃飯的時候，道安命人準備齋飯。周武帝將要拿起筷子時說：『弟子聽說，世俗之人不應該和僧人一起吃飯。法師您怎麼能用罪過連累我呢？』道安說：『佛教的教義有權宜之計和真實之理，律制中有開許和遮止。國王、盜賊、惡臣都可以一起接受供養。貧僧根據佛法來衡量，道理並非沒有依據。』周武帝說：『如果像您所說的那樣，恐怕不是佛陀的本意吧。只是擔心會損害僧眾的修行。而且和盜賊惡臣同席，實在是不應該。』於是下令把飯菜撤走。
【English Translation】 English version In places where there is benefit, protect the Dharma and save sentient beings. Moreover, past karma should come to an end; all conditioned dharmas are like this. The Three Realms are impermanent; when the time comes, one is not free. Whether killed by others or by oneself, the final destination is the same. The wise do not delight in this; one should think in this way. When all conditions have gathered, karma will end today.
Shi Dao'an (釋道安: a famous eminent monk in the Eastern Jin Dynasty). His secular surname was Yao, and he was from Pingyi Hucheng. He understood the profound principles of Buddhism early and joined the Buddhist order. His characteristic was that he had no fixed teacher, and he would learn whenever he heard the truth. Moreover, he was tranquil and serene, concentrating his mind on the supreme state. He used humility and respect as his way of life, and his every move conformed to the Dharma. All his fellow practitioners admired him. Later, he lived in seclusion in Mount Taibai, cultivating himself among the forests and springs, and focusing on studying Buddhist scriptures and treatises. He entered deep meditation, and his wisdom grew accordingly. He extensively studied the classics and histories, grasping the general outline. Moreover, his spirit was noble and bright, and his conduct was pure and far-reaching. After receiving the full precepts, he revered Nirvana (涅槃: In Buddhism, it refers to the state of transcendence from the cycle of birth and death), considering it to be the teaching left behind by the Buddha. He was widely versed in the Mahaprajnaparamita-sastra (《智度論》: Full name Mahaprajnaparamita-sastra, a Buddhist treatise), using it as the foundation for propagating the Dharma. Therefore, during the Zhou Dynasty, he vigorously promoted the two sutras (二部經: refers to the Prajna Sutra and the Vimalakirti Sutra) in the Weibin area, lecturing in turn without interruption. He lived in the Da Zhuhu Temple, always taking the propagation of the Dharma as his responsibility. The scholars of the capital admired his purity. Dao'an cultivated both internally and externally, and he was especially skilled in writing and rhetoric. His every word and every stroke were full of talent. Moreover, his style was unrestrained and accessible, and his writing was elegant and concise. Because he adhered to etiquette and held a noble position, his benevolence extended to the nobles of the court. Therefore, those prominent Confucian scholars and famous Taoists came to him every day to ask for advice, and they all developed faith. As a result, his teachings spread throughout the world, and people submitted to him like grass bending in the wind. Emperor Wu of Zhou created a peaceful and prosperous era, and the country was peaceful and happy both internally and externally. He repeatedly rode in magnificent carriages and personally paid respects to Dao'an. Dao'an was a master revered by the people, sitting still and receiving respect. Emperor Wu of Zhou could only sit on the ground, while Dao'an lectured on the Dharma as usual, without mentioning worldly affairs. The ministers and officials looked on with admiration, and those who watched felt honored and fortunate. When it was time for lunch, Dao'an ordered people to prepare vegetarian food. Emperor Wu of Zhou was about to pick up his chopsticks when he said, 'I have heard that secular people should not eat with monks. How can you burden me with sin?' Dao'an said, 'The teachings of Buddhism have expedient means and true principles, and the precepts have allowances and prohibitions. Kings, thieves, and evil ministers can all receive offerings together. I am judging according to the Dharma, and the reasoning is not without basis.' Emperor Wu of Zhou said, 'If it is as you say, I am afraid it is not the Buddha's original intention. I am only worried that it will harm the practice of the Sangha. Moreover, it is really inappropriate to sit at the same table with thieves and evil ministers.' So he ordered the food to be taken away.
更論余法。曾不以介意。斯即季代之高量也。后敕住大中興寺。別加殊禮。帝往南郊。文物大備。敕諸道俗同睹通衢。敕別及安。令觀天子鹵簿儀具。安答曰。陛下為民故出。貧道為法不出。帝聞彈指嘆善久之。安鑒悟絕倫德風遠扇。立形平準守道自遵。皆此類也。與同學慧俊知名周壤。俊姓朱氏。京兆三原人。生不學書。而耳餐取悟一聞不忘藏諸胸臆。流略儒釋談如泉涌。攻擊關責鋒鍔叢萃。曾於一日安公正講涅槃。俊命章設問。遂往還迄暮。竟不消文。明旦又問。講難精拔。安雖隨言即遣。而聽者謂無繼難。俊終援引文理徴並相酬。遂連三日止論一義。后兩舍其致方事解文。故使驚唱前修預聞高揖。俊后歷尋華土。縱學名師。凡所沾耳。皆義通旨得。安與同室三十餘年。言晤飛玄誠逾目擊。因疾而卒。安撫尸慟哭曰。宣尼有言。信不虛矣。至天和四年歲在己丑三月十五日。敕召有德眾僧名儒道士文武百官二千餘人于正殿。帝升御座。親量三教優劣廢立。眾議紛紜。各隨情見較其大抵。無與相抗者。至其月二十日。又依前集。眾論乖咎是非滋生。並莫簡帝心。索然而退。至四月初。敕又廣召道俗。令極言陳理。又敕司隸大夫甄鸞。詳佛道二教。定其先後淺深同異。鸞乃上笑道論三卷。合三十六條。用笑三洞之名。及
【現代漢語翻譯】 現代漢語譯本 至於其他的法門，他（指道安）都不放在心上。這就是季世的高尚品格啊。後來皇帝下令他住在太中興寺，給予特別的禮遇。皇帝前往南郊，陳設盛大的儀仗。下令各地的僧侶和百姓一同在通衢大道觀看。皇帝特意安排道安，讓他觀看天子的儀仗。道安回答說：『陛下是爲了百姓的緣故出行，貧道爲了佛法不能出去。』皇帝聽了，彈指讚歎了很久。道安的見識和領悟超凡脫俗，德行遠播。他樹立了行為的準則，堅守正道，自我約束，都是像這樣的例子。他和同學慧俊在當時的社會都很有名。慧俊姓朱，是京兆三原人。他天生不愛讀書，而是通過聽覺來領悟，聽過一遍就不會忘記，都藏在心裡。他精通儒家和佛家的學說，談論起來像泉水一樣涌出。他善於辯論，言辭犀利。曾經有一次，道安法師正在公正地講解《涅槃經》，慧俊就提出問題，兩人一來一往，直到傍晚，還沒有把經文解釋完。第二天早上又繼續提問，講得非常精闢。道安雖然能隨口解答，但聽的人都覺得沒有人能繼續提問了。慧俊最終還是引用經文和道理來反駁，兩人互相辯論。就這樣連續三天，只討論了一個義理。後來慧俊放棄了自己的觀點，才把經文解釋清楚。所以大家都驚歎前人，預先向他表示敬意。慧俊後來遊歷各地，拜訪名師。凡是他聽過的，都能理解其中的含義。道安和他同住三十多年，言語交談非常玄妙，彼此的信任超過了親眼所見。後來慧俊因病去世。道安撫摸著他的屍體，痛哭著說：『孔子說的話，真是沒有錯啊。』到了天和四年，歲在己丑三月十五日，皇帝下令召集有德行的僧侶、名儒、道士、文武百官兩千多人在正殿。皇帝登上御座，親自衡量儒釋道三教的優劣，決定廢除哪一教，扶持哪一教。眾人議論紛紛，各自根據自己的看法來比較，沒有人能說服對方。到了那個月的二十日，又像之前一樣聚集在一起。眾人的議論更加混亂，是非爭端也越來越多，沒有辦法讓皇帝滿意，大家都失望地退下了。到了四月初，皇帝又廣泛地召集僧侶和百姓，讓他們充分地陳述自己的道理。又下令司隸大夫甄鸞，詳細地研究佛道二教，確定它們的先後、深淺、相同和不同之處。甄鸞於是上書《笑道論》三卷，共三十六條，用了嘲笑三洞（道教）的名義，以及……
【English Translation】 English version Furthermore, he (referring to Dao An) did not concern himself with other teachings. This was the high standard of the degenerate age. Later, the emperor ordered him to reside in Da Zhongxing Temple, granting him special courtesy. The emperor went to the southern suburbs with grand ceremonial arrangements. He ordered monks and laypeople from all regions to witness the procession on the main thoroughfare. He specifically arranged for Dao An to observe the emperor's full regalia. Dao An replied, 'Your Majesty goes out for the sake of the people; this humble monk cannot go out for the sake of the Dharma.' Upon hearing this, the emperor snapped his fingers in admiration for a long time. Dao An's insight and understanding were unparalleled, and his virtuous influence spread far and wide. He established standards of conduct, adhered to the Way, and disciplined himself. These are all examples of his character. He and his fellow student Hui Jun were well-known in the surrounding area. Hui Jun's surname was Zhu, and he was from Sanyuan in Jingzhao. He was not fond of studying books from birth, but rather gained understanding through listening. He would never forget what he heard once, storing it in his mind. He was fluent in both Confucian and Buddhist teachings, and his discussions flowed like a spring. He was skilled in debate, and his arguments were sharp. Once, when Dharma Master Dao An was impartially lecturing on the 'Nirvana Sutra,' Hui Jun raised questions, and they went back and forth until evening, without finishing the explanation of the text. The next morning, he continued to ask questions, which were insightful and penetrating. Although Dao An could answer readily, the listeners felt that no one could continue to challenge him. Hui Jun ultimately cited scriptures and principles to refute him, and they debated with each other. In this way, they discussed only one meaning for three consecutive days. Later, Hui Jun abandoned his own views, and the text was finally explained clearly. Therefore, everyone was amazed by his predecessors and paid him high respects in advance. Hui Jun later traveled to various places, seeking out famous teachers. Whatever he heard, he could understand its meaning. Dao An lived with him for more than thirty years, and their conversations were profound, their trust exceeding what could be seen with the eyes. Later, Hui Jun died of illness. Dao An stroked his corpse and cried bitterly, saying, 'Confucius' words are indeed true.' In the fourth year of Tianhe, on the fifteenth day of the third month of the year Ji Chou, the emperor ordered the summoning of over two thousand virtuous monks, famous Confucians, Daoist priests, civil and military officials to the main hall. The emperor ascended the throne and personally weighed the merits and demerits of Confucianism, Buddhism, and Daoism, deciding which to abolish and which to support. The crowd argued, each comparing according to their own views, and no one could convince the other. On the twentieth day of that month, they gathered again as before. The discussions of the crowd became more chaotic, and disputes over right and wrong increased, failing to satisfy the emperor's mind. Everyone retreated in disappointment. In early April, the emperor again widely summoned monks and laypeople, ordering them to fully state their reasons. He also ordered the Sili Daifu (Minister of Justice) Zhen Luan to study the Buddhist and Daoist teachings in detail, determining their order, depth, similarities, and differences. Zhen Luan then submitted 'Xiaodao Lun' (Treatise on Laughing at the Dao) in three volumes, totaling thirty-six articles, using the name of mocking the Three Caverns (Daoism), and...
笑經稱三十六部。文極詳據事多揚激。至五月十日。帝又大集群臣。詳鸞上論以為傷蠹道士。即于殿庭焚之。道安慨時俗之混並。悼史藉之沈網。乃作二教論取擬武帝。詳三教之極。文成一卷篇分十二。初歸宗顯本篇。有客問曰。仆聞。風流傾墜。六經所以緝修。夸尚滋彰。二篇所以述作。故優柔弘潤於物必濟曰儒。用之不匱於物必通曰道。斯皆孔老之神功。可得而詳矣。近覽釋教文博義豐。觀其汲引。則恂恂善誘。要其旨趣。則亹亹茲始良。然三教雖殊勸善一途。教跡誠異理會則同。至如老嗟身患孔嘆逝川。固欲后外以致存生感往以知物化。何異釋典之厭身無常之說哉。但拘滯之流未馳高觀。不能齊天地於一指。均是非於一氣。致令談論之際每有不同。此所謂匿摩尼于胎㲉。掩大明于重夜。傷莫二之淳風。塞洞一之玄旨。祈之彌劫奚可值哉。主人答曰。子之窮辯未盡理也。夫萬化本于生生。三才兆於始始。然則無生無始。物之性也。有化有生。人之聚也。聚雖一體。而形神兩異。散雖質別。而心數弗亡。故救形之教。教稱為外。濟神之教。教稱為內。是以智論有內外兩經。仁王辯內外兩論。大等明內外兩律。百論言內外二道。若通論內外。則該彼華夷。若局命此方。則可云儒釋。釋教為內儒教為外。備彰聖典非為誕
【現代漢語翻譯】 現代漢語譯本 《笑經》共有三十六部。文辭極其詳盡，敘事多有褒揚和激勵。到了五月十日，皇帝又召集眾多大臣，詳細討論鸞上的言論，認為他詆譭道士，隨即在殿庭焚燒了他的著作。道安感嘆當時世俗的混雜，哀悼史籍的沉淪，於是撰寫了《二教論》，效仿武帝，詳細闡述儒、道、釋三教的精髓。文章寫成一卷，分為十二篇。最初的《歸宗顯本篇》中，有客人問道：『我聽說，風尚衰落，所以要修訂六經；誇耀和提倡增多，所以要著書立說。因此，用溫和的方式來弘揚和滋潤萬物，必定能有所成就，這叫做儒；運用起來不會枯竭，對萬物都能通達，這叫做道。這些都是孔子和老子的神功，可以詳細瞭解。最近我瀏覽了佛教的典籍，文辭廣博，義理豐富。觀察其引導方式，是循循善誘；探究其主旨，是孜孜不倦地從這裡開始。然而，儒、道、釋三教雖然不同，但勸人向善的途徑是一樣的；教化的形式確實不同，但道理的歸宿是相同的。例如，老子感嘆自身的疾病，孔子嘆息逝去的光陰，都希望通過外在的事物來達到生存的目的，通過感嘆過去來認識事物的變化。這與佛教經典中厭惡身體無常的說法有什麼不同呢？只是那些拘泥於形式的人，沒有開闊的視野，不能把天地看作一個整體，把是非看作一種氣息，導致談論的時候總有不同。這就是所謂的把摩尼寶珠隱藏在胎衣里，把光明遮蓋在重重黑夜中，損害了純樸的風尚，堵塞了通達玄妙的主旨。祈求再久遠的時間，又怎麼能遇到呢？』 主人回答說：『您的辯論還沒有窮盡事理。萬物的變化本于生生不息，三才的開端在於最初的開始。然而，無生無始，是事物的本性；有化有生，是人的聚集。聚集雖然是一個整體，但形體和精神是不同的；分散雖然本質不同，但心念和數理不會消失。所以，拯救形體的教義，被稱為外教；濟度精神的教義，被稱為內教。因此，《智論》有內外兩經，《仁王經》辨內外兩論，《大般涅槃經》闡明內外兩律，《百論》論述內外二道。如果通盤論述內外，那麼就包括了華夏和夷狄；如果侷限於這個地方，那麼就可以說是儒釋。佛教是內教，儒教是外教。這些都充分彰顯在聖賢的典籍中，不是虛妄的說法。』
【English Translation】 English version The Laughing Sutra consists of thirty-six parts. The writing is extremely detailed, and the narratives are often filled with praise and encouragement. On the tenth day of the fifth month, the emperor again gathered many ministers to discuss in detail Luan Shang's arguments, believing that he slandered Daoists, and immediately burned his works in the palace courtyard. Dao An lamented the confusion of the customs of the time and mourned the sinking of historical records, so he wrote 'A Discussion on the Two Teachings', imitating Emperor Wu, and elaborating on the essence of Confucianism, Daoism, and Buddhism. The article was written in one volume, divided into twelve chapters. In the initial chapter, 'Returning to the Source and Revealing the Root', a guest asked: 'I have heard that when customs decline, the Six Classics must be revised; when boasting and promotion increase, books must be written. Therefore, to promote and nourish all things in a gentle way will surely achieve something, which is called Confucianism; to use it without exhaustion and to be able to understand all things is called Daoism. These are the divine merits of Confucius and Laozi, which can be understood in detail. Recently, I have browsed the Buddhist scriptures, and the writing is broad and the meaning is rich. Observing its guidance, it is patiently persuasive; exploring its purpose, it is diligently starting from here. However, although Confucianism, Daoism, and Buddhism are different, the path of persuading people to do good is the same; the forms of teaching are indeed different, but the destination of the principles is the same. For example, Laozi lamented his own illness, and Confucius sighed at the passing of time, both hoping to achieve the purpose of survival through external things, and to understand the changes of things by lamenting the past. How is this different from the Buddhist scriptures' saying of abhorring the impermanence of the body? It is just that those who are bound by forms do not have a broad vision, cannot regard heaven and earth as one entity, and cannot regard right and wrong as one breath, resulting in differences in discussions. This is what is called hiding the Mani jewel in the placenta and covering the light in the heavy night, damaging the pure customs and blocking the profound meaning of thorough understanding. How can one encounter it even if one prays for a long time?' The host replied: 'Your argument has not exhausted the truth. The changes of all things originate from continuous birth, and the beginning of the three talents lies in the initial start. However, no birth and no beginning are the nature of things; having change and having birth are the gathering of people. Although the gathering is one entity, the form and spirit are different; although the dispersion is different in essence, the mind and reason will not disappear. Therefore, the doctrine of saving the form is called external teaching; the doctrine of saving the spirit is called internal teaching. Therefore, the Mahaprajnaparamita Sastra has internal and external scriptures, the Renwang Jing (Benevolent Kings Sutra) distinguishes between internal and external treatises, the Mahaparinirvana Sutra clarifies internal and external precepts, and the Śataśāstra (Hundred Treatise) discusses the two paths of internal and external. If we discuss internal and external in general, then it includes both the Chinese and the barbarians; if we limit it to this place, then we can say it is Confucianism and Buddhism. Buddhism is the internal teaching, and Confucianism is the external teaching. These are fully manifested in the scriptures of the sages, not false statements.'
謬。詳覽載藉尋討源流。教惟有二寧得有三。何者。昔玄古樸素。墳典之誥未弘。淳風稍離。丘索之文乃著。故包論七典統括九流。咸為治國之謨。並是修身之術。若派而別之。則應為九教。總而合之。則同屬儒宗。論其官也。各王朝之一職。談其藉也。普皇家之一書。子欲於一化之內。令九流爭川。大道之世。使小成競辯。豈不上傷皇極莫二之風。下開拘放鄙蕩之弊。真所謂巨蠹鴻猷眩曜朝野矣。佛教者。窮理盡性之格言。出世入真之正轍。論其文則部分十二。語其旨則四種悉檀理妙域中。固非名號所及。化擅系表。又非情智所尋。至於遣累落筌陶神盡照。近超生死遠證泥洹。播闡五乘。接群機之深淺。該明六道。辯善惡之升沉。夐期出世。而理無不周。邇毗王化。而事無不盡。能博能要不質不文。自非天下之至慮。孰能與斯教哉。雖復儒道千家農墨百氏取捨驅馳。未及其度者也。惟釋氏之教理富權實。有餘不了稱之曰權。無餘了義號之為實。通言善誘何名妙賞。子謂。三教雖殊勸善義一。余謂。善有精粗優劣宜異。精者超百化而高昇。粗者循九居而未息。安可同年而語其勝負哉。又云。教跡誠異理會則同。爰引世訓以符玄教。此蓋悠悠之所昧。未暨其本矣。教者何耶筌理之謂。理者何耶教之所詮。教若果異理豈得
【現代漢語翻譯】 現代漢語譯本： 謬論。詳細查閱典籍，探尋源流。教義只有兩種，怎麼會有三種呢？ 什麼叫做兩種？從前玄遠古樸的時代，《三墳》《五典》的教誨尚未弘揚，淳厚的風氣稍有偏離，孔丘、左丘明等人的文章才開始顯著。所以包犧氏的《三墳》論述七種典籍，統括九大學派，都成為治理國家的謀略，都是修身養性的方法。如果分開來說，就應該有九種教義；總合起來說，就都屬於儒家。論及他們的官職，不過是各朝各代的一種職位；談及他們的書籍，不過是普天下的皇家的一種書籍。您想在一個教化之內，讓九大學派爭相奔流；在崇尚大道的時代，使小成就互相爭辯，豈不是上則傷害了皇極莫二的風尚，下則開啟了拘謹放縱、鄙陋邪蕩的弊端？這真可謂是巨大的蛀蟲，使宏偉的謀略在朝野中眼花繚亂啊！ 佛教，是窮究真理、徹悟本性的格言，是出離世間、進入真如的正道。論及其文字，則分為十二部；談及其宗旨，則有四種悉檀（四種成就：世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀），道理玄妙，超出世俗的範圍，實在不是名號所能概括的；教化遍及天地內外，又不是情識智慧所能尋覓的。至於捨棄累贅，忘卻方法，使精神達到完全照徹的境界，近則超越生死，遠則證得涅槃（梵文：Nirvana，佛教修行的最終目標）。弘揚闡述五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘），接引眾生根機的深淺；全面闡明六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），辨別善惡的上升和沉淪。長遠期望出離世間，而道理沒有不周全的；貼近輔佐王道教化，而事情沒有不完備的。能夠博大又能精要，不質樸也不浮華，如果不是天下最深遠的思考，誰能與這種教義相比呢？即使儒家、道家等千家，農家、墨家等百家，有所取捨，有所奔走，也未能達到佛教的程度啊！ 只有釋迦牟尼（Sakyamuni，佛教創始人）的教義，道理豐富而權實並用。有餘而未完全了悟的，稱之為權（方便之法）；沒有餘義而完全了悟的，稱之為實（真實之法）。總而言之，善於引導，用什麼來稱讚呢？您說，三教雖然不同，但勸人向善的意義是一樣的。我認為，善有精粗優劣的差別，應該有所不同。精妙的善可以超越各種變化而高昇，粗淺的善只能在九種居處（眾生居住的九個地方）中循環而不能止息。怎麼能用同樣的標準來談論它們的勝負呢？ 您又說，教義的跡象確實不同，但道理的會通則相同。於是引用世俗的訓誡來附會玄妙的佛教教義，這大概是那些平庸之輩所迷惑的，沒有達到根本啊！教義是什麼呢？是詮釋真理的方法。真理是什麼呢？是教義所要闡述的內容。教義如果真的不同，那麼真理怎麼能相同呢？
English version: It's a fallacy. After thoroughly examining the records and exploring the origins, there are only two teachings; how can there be three? What are these two? In the ancient and simple times, the teachings of the 'Three Tombs' and 'Five Canons' were not yet widely promoted. As the pure customs gradually deviated, the writings of Confucius and Zuo Qiuming began to appear. Therefore, the 'Three Tombs' of Baoxi discuss seven classics, encompassing the nine schools of thought, all serving as strategies for governing the country and methods for cultivating oneself. If separated, there should be nine teachings; if combined, they all belong to Confucianism. Considering their official positions, they are merely positions in various dynasties; considering their books, they are merely books of the imperial family. You want to have the nine schools of thought compete within one teaching, and have minor achievements compete in debate in an era that values the Great Way. Wouldn't this harm the unique style of the imperial standard above, and open up the evils of restraint, indulgence, vulgarity, and licentiousness below? This is truly a great pest, dazzling the court and the public with grand strategies! Buddhism is a maxim for thoroughly investigating principles and completely understanding one's nature, a correct path for transcending the world and entering into truth. Regarding its texts, they are divided into twelve parts; regarding its purpose, there are four kinds of Siddhantha (four kinds of accomplishments: Lokasiddhanta, Purushasiddhanta, Pratipakshasiddhanta, Paramarthasiddhanta), whose principles are profound and beyond the scope of the mundane world, truly not something that names can encompass; its teachings extend throughout the universe, and are not something that emotions and wisdom can seek. As for abandoning burdens, forgetting methods, and allowing the spirit to reach a state of complete illumination, one transcends birth and death in the near term, and attains Nirvana (Sanskrit: Nirvana, the ultimate goal of Buddhist practice) in the long term. It propagates and elucidates the Five Vehicles (Human Vehicle, Heavenly Vehicle, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), receiving beings of varying capacities; it comprehensively explains the Six Realms (Devaloka, Human Realm, Asura Realm, Animal Realm, Preta Realm, Naraka Realm), distinguishing the rise and fall of good and evil. It aspires to transcend the world in the long term, and its principles are all-encompassing; it closely supports the kingly way of teaching, and its affairs are all-encompassing. It can be broad and concise, neither simple nor flashy. If it is not the most profound thinking in the world, who can compare with this teaching? Even if the thousands of families of Confucianism and Taoism, and the hundreds of families of agriculture and Mohism, make choices and strive, they have not reached the level of Buddhism! Only the teachings of Sakyamuni (the founder of Buddhism) are rich in principles and use both expedient and real methods. What is left over and not fully understood is called expedient (skillful means); what is completely understood without any remaining meaning is called real (true Dharma). In short, it is good at guiding. What can be used to praise it? You say that although the three teachings are different, their meaning of encouraging people to do good is the same. I think that good has differences in refinement, crudeness, superiority, and inferiority, and should be different. Refined good can transcend all changes and rise high, while crude good can only circulate in the nine abodes (nine places where beings live) and cannot stop. How can we talk about their victory or defeat using the same standards? You also say that the traces of the teachings are indeed different, but the understanding of the principles is the same. Therefore, you quote secular precepts to associate with the profound Buddhist teachings. This is probably what those mediocre people are confused about, not reaching the root! What is teaching? It is the method of interpreting truth. What is truth? It is what the teaching wants to explain. If the teachings are really different, then how can the truth be the same?
【English Translation】 Modern Chinese Translation: 謬論。詳覽載藉尋討源流。教惟有二寧得有三。何者。昔玄古樸素。墳典之誥未弘。淳風稍離。丘索之文乃著。故包論七典統括九流。咸為治國之謨。並是修身之術。若派而別之。則應為九教。總而合之。則同屬儒宗。論其官也。各王朝之一職。談其藉也。普皇家之一書。子欲於一化之內。令九流爭川。大道之世。使小成競辯。豈不上傷皇極莫二之風。下開拘放鄙蕩之弊。真所謂巨蠹鴻猷眩曜朝野矣。 佛教者。窮理盡性之格言。出世入真之正轍。論其文則部分十二。語其旨則四種悉檀（四種成就：世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀），理妙域中。固非名號所及。化擅系表。又非情智所尋。至於遣累落筌陶神盡照。近超生死遠證泥洹（梵文：Nirvana，佛教修行的最終目標）。播闡五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）。接群機之深淺。該明六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）。辯善惡之升沉。夐期出世。而理無不周。邇毗王化。而事無不盡。能博能要不質不文。自非天下之至慮。孰能與斯教哉。雖復儒道千家農墨百氏取捨驅馳。未及其度者也。 惟釋氏之教理富權實。有餘不了稱之曰權（方便之法）。無餘了義號之為實（真實之法）。通言善誘何名妙賞。子謂。三教雖殊勸善義一。余謂。善有精粗優劣宜異。精者超百化而高昇。粗者循九居（眾生居住的九個地方）而未息。安可同年而語其勝負哉。 又云。教跡誠異理會則同。爰引世訓以符玄教。此蓋悠悠之所昧。未暨其本矣。教者何耶筌理之謂。理者何耶教之所詮。教若果異理豈得同。
同。理若必同教寧得異。筌不期魚蹄不為兔。將為名乎理同安在。夫厚生情篤。身患之誡遂興。不悟遷流。逝川之嘆乃作。並是域內之至談。非逾方之巨唱。何者。推色盡于極微。老氏之所未辨究心窮於生滅。宣尼又所未言。可謂瞻之似盡。而察之未極者也。經曰。分別色心有無量相。非諸二乘所知。且二乘之與大行。俱越妄想之鄉。菩薩則慧兼九道。聲聞則獨善一身。其猶露潤之比巨壑。微塵之比須彌。況凡夫識想何得齊乎。故經曰。無以日光等彼螢火。若夫以齊而齊不齊者未齊矣。以齊而齊于齊者未齊焉。余聞。善齊天下者。以不齊而齊天下者也。何須夷岳實淵然後方平。續鳧截鶴於焉始等。此蓋狷夫之野議。豈達士之貞觀乎。故諺曰。紫實昧朱狂斯濫哲。請廣其類。上至天子下至庶人。莫不資色心。以成軀。稟陰陽而化體。不可以色心是等。而便混以智愚。陰陽義齊。則同之於貴賤。此之不可。至理咬然。雖強齊之。其義安在。帝為張賓構譖。意遣釋宗。初覽安論通問僚宰。文據卓然莫敢排斥。當時廢立遂寢。誠有所推。至建德三年歲在甲午五月十七日。乃普滅佛道二宗。別置通道觀。簡釋李有名者。並著衣冠為學士焉。事在別傳。安削跡潛聲逃于林澤。帝下敕搜訪。執詣王庭。親致勞接。賜牙笏彩帛。並位以
【現代漢語翻譯】 現代漢語譯本： 是的。如果道理必須相同，那麼教義怎麼會有差異呢？魚筌（捕魚的工具）的目的不在於魚，兔蹄（捕兔的工具）的目的不在於兔。如果將萬物混為一談，那麼道理相同又體現在哪裡呢？ 人重視生命，所以產生了對身體患病的告誡。人們不明白事物在不斷變化，所以發出了時光流逝的嘆息。這些都是世俗之內的至理名言，不是超越常理的偉大創見。為什麼這麼說呢？ 因為，推究顏色到了極其微小的地步，是老子（指道家）沒有辨明的；探究心識到了生滅的盡頭，是孔子（指儒家）沒有談到的。可以說，（他們）看起來似乎已經窮盡了事物，但實際上並沒有徹底瞭解。 《經》中說：『分別色法和心法，有無量的相狀，不是那些二乘（聲聞乘和緣覺乘）所能知道的。』而且，二乘和大乘，都超越了虛妄分別的境界。菩薩的智慧兼顧九道眾生，而聲聞只顧自己解脫。這就像露水比之於巨壑，微塵比之於須彌山。更何況凡夫的認識和思想，怎麼能與他們相比呢？ 所以《經》中說：『不要用日光去比擬螢火蟲。』如果用齊一的觀點去齊一不齊一的事物，那是不齊一的；用齊一的觀點去齊一齊一的事物，那也是不齊一的。我聽說，善於治理天下的人，是用不齊一的方法來齊一天下的。何必削平山嶽，填滿深淵，然後才算平整？何必截斷野鴨的腿，拔高鶴的腿，才算相等？這大概是心胸狹窄的人的偏見，哪裡是通達事理的人的正確見解呢？ 所以諺語說：『用紫色來冒充紅色，愚昧的人就會把狂妄當成智慧。』請推廣這個道理，上至天子，下至百姓，沒有誰不是依靠色法和心法來構成身體，稟受陰陽二氣而形成形體。不能因為色法和心法是相同的，就混淆智者和愚者。如果陰陽的意義相同，就等同於貴賤，這是絕對不行的。至理顯而易見，即使勉強齊一，它的意義又在哪裡呢？ 當初，張賓為帝王構陷，意圖遣散佛教僧侶。帝王最初閱讀了安法師的論著，並通問僚屬大臣，安法師的文辭和論據非常卓越，沒有人敢於反駁。當時廢除佛教的計劃就此擱置，確實是有原因的。 到了建德三年，歲在甲午五月十七日，帝王竟然普遍廢滅了佛教和道教，另外設定了通道觀，挑選了懂得一些佛理的李姓僧人，讓他們穿上儒服，成為學士。這件事記載在別的傳記中。安法師隱姓埋名，逃到山林沼澤之中。帝王下令搜捕，將他抓到王庭，親自慰勞接待，賜予象牙笏和彩色絲綢，並授予官位。
【English Translation】 English version: Yes. If the principle must be the same, how can the teachings be different? The purpose of the fish trap is not the fish, and the purpose of the rabbit snare is not the rabbit. If everything is equated, where is the sameness of principle? People value life, so warnings against bodily ailments arise. People do not understand that things are constantly changing, so sighs about the passage of time are made. These are all profound sayings within the mundane realm, not great insights that transcend the ordinary. Why is this so? Because, investigating color to the point of extreme minuteness is something that Laozi (referring to Daoism) did not discern; exploring consciousness to the end of its arising and ceasing is something that Confucius (referring to Confucianism) did not speak of. It can be said that (they) seem to have exhausted things, but in reality, they have not thoroughly understood them. The Sutra says: 'Distinguishing form and mind has immeasurable aspects, which are not known by those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).' Moreover, the Two Vehicles and the Great Vehicle (Mahāyāna) both transcend the realm of false discriminations. The wisdom of a Bodhisattva encompasses the nine realms of beings, while a Śrāvaka only cares about their own liberation. This is like comparing dew to a vast ravine, or a speck of dust to Mount Sumeru. How can the knowledge and thoughts of ordinary people be compared to them? Therefore, the Sutra says: 'Do not compare sunlight to a firefly.' If one uses the view of uniformity to unify non-uniform things, it is non-uniform; if one uses the view of uniformity to unify uniform things, it is also non-uniform. I have heard that those who are good at governing the world use non-uniform methods to unify the world. Why must one level mountains and fill in abysses before considering it level? Why must one cut off a duck's legs and stretch a crane's legs before considering them equal? This is probably the prejudice of narrow-minded people, how can it be the correct view of those who understand principles? Therefore, the proverb says: 'Using purple to imitate red, ignorant people will mistake arrogance for wisdom.' Please extend this principle, from the emperor down to the common people, no one does not rely on form and mind to constitute the body, and receive the yin and yang energies to form the physical form. One cannot, because form and mind are the same, confuse the wise and the foolish. If the meaning of yin and yang is the same, it is equivalent to noble and lowly, which is absolutely unacceptable. The ultimate principle is obvious, even if one forcibly unifies it, where is its meaning? Initially, Zhang Bin framed the emperor, intending to dismiss the Buddhist monks. The emperor initially read Dharma Master An's treatises and consulted with his officials and ministers. Dharma Master An's words and arguments were so outstanding that no one dared to refute them. At that time, the plan to abolish Buddhism was shelved, and there was indeed a reason for it. In the third year of the Jian De era, on the seventeenth day of the fifth month of the year Jia Wu, the emperor actually universally abolished Buddhism and Daoism, and separately established the Tong Dao Monastery, selecting monks with some understanding of Buddhist principles with the surname Li, and having them wear Confucian robes and become scholars. This matter is recorded in other biographies. Dharma Master An hid his name and fled to the forests and swamps. The emperor ordered a search and arrest, bringing him to the royal court, personally comforting and receiving him, bestowing ivory tablets and colored silks, and granting him an official position.
朝列。竟並不就。卒于周世。初安之住中興。攜母相近。每旦出覲手為煮食。然後上講。雖足侍人不許兼助。乃至折薪汲水。必自運其身手。告人曰。母能生養於我。非我不名供養。卒于母世初無一息。斯準大聖擔棺之像。布化澆夫矣。及其即世也乃作遺誡九章。以訓門人。其詞曰。敬謝諸弟子。夫出家為道至重至難。不可自輕不可自易。所謂重者。荷道佩德縈仁負義。奉持凈戒死而有已。所謂難者。絕世離俗永割親愛。回情易性不同於眾。行人所不能行。割人所不能割。忍苦受辱捐棄軀命。謂之難者名曰道人。道人者行道人也。行必可履言必可法。被服出家動為法則。不貪不諍不讒不匿。學問高遠志存玄默。是為名稱參位三尊。出賢入聖滌除精魂。故得君王不望其報。父母不望其力。普天之人莫不歸揖。捐妻減養供奉衣食。屈身俯仰不辭勞役者。以其志行清潔通於神明。淡泊虛白可奇可貴故。自頃荒流道法遂替。新學之人未體法則。棄正著邪忘其真實。以小黠為智。以小供為足。飽食終日無所用心。退自推觀良亦可悲。計今出家或有年歲。經業未通文字不決。徒喪一世無所成名。如此之事不可深思。無常之限非旦則夕。三塗苦痛無強無弱。師徒義深故以申示。有情之流可為永誡。其一曰。卿已出家永違所生。剃髮毀
【現代漢語翻譯】 現代漢語譯本 朝列。最終沒有就任官職，在周朝去世。當初安之（An Zhi，人名）住在中興，帶著母親住在附近。每天早上出去上朝前，親手為母親煮飯，然後才去講學。即使有足夠的人侍奉，也不允許別人幫忙，甚至劈柴打水，都一定要親自去做。他告訴別人說：『母親生養了我，如果我不親自供養她，那就不能算是供養。』直到母親去世，他都沒有一刻懈怠。這可以比作大聖（Da Sheng，指佛陀）親自為父母抬棺的形象，用佛法教化世人。在他去世的時候，他寫下了九章遺誡，用來教導他的門人。他的遺誡中說：『敬告各位弟子，出家修道是非常重要和困難的事情，不可輕視，不可輕易對待。所謂重要，是指要承擔弘揚佛法的責任，懷有高尚的品德，心懷仁愛，肩負道義，奉持清凈的戒律，至死不渝。所謂困難，是指要斷絕與世俗的聯繫，永遠割捨親情和愛戀，改變自己的性情，與普通人不同。要做常人所不能做的事，割捨常人所不能割捨的東西，忍受痛苦和屈辱，捨棄自己的生命。能做到這些，才能被稱為道人。道人，就是修行佛道的人。行為必須可以作為榜樣，言語必須可以作為法則。穿上出家人的衣服，一舉一動都要成為別人的榜樣。不貪婪，不爭鬥，不讒言，不隱瞞。學問要高深，志向要玄妙而沉默。這樣才能被稱為名稱，才能與三尊（San Zun，指佛、法、僧）並列。才能脫離凡俗，進入聖境，洗滌自己的靈魂。所以才能得到君王的尊重，不指望他的回報；得到父母的尊重，不指望他的力量；普天下的人沒有不向他致敬的。人們減少妻子的供養，減少自己的生活費用，來供奉道人的衣食，彎腰屈膝，不辭勞苦地服侍他，是因為道人的志向和行為純潔，通達神明，淡泊名利，虛懷若谷，值得稱奇和珍貴。自從世道衰敗以來，佛法逐漸衰落。新學佛法的人沒有體會到佛法的法則，拋棄正道，追求邪道，忘記了真實。把小聰明當作智慧，把少許供養當作滿足。吃飽了飯，整天無所事事。退下來自己反省，實在可悲。算起來，現在出家的人，有的已經很多年了，經書沒有讀通，文字不能決斷，白白浪費了一生，沒有成就任何名聲。這樣的事情，不可深思。無常的到來，不是今天就是明天。三塗（San Tu，指地獄、餓鬼、畜生）的痛苦，無論是誰都無法避免。我和你們師徒情誼深厚，所以才把這些話告訴你們。希望有情眾生能夠永遠記住這些教誨。第一條是：你們已經出家，永遠離開了父母親人，剃掉了頭髮，毀壞了'
【English Translation】 English version He attended court, but ultimately did not take office, and passed away during the Zhou Dynasty. Initially, An Zhi (person's name) lived in Zhongxing, residing near his mother. Every morning before going to court, he would personally cook for his mother before attending lectures. Even with sufficient attendants, he would not allow others to assist, personally chopping wood and drawing water. He told others, 'My mother gave birth to and raised me; if I do not personally provide for her, it cannot be considered true support.' Until his mother's death, he never slackened. This can be likened to the image of the Great Sage (Da Sheng, referring to the Buddha) personally carrying his parents' coffin, using the Dharma to edify the world. Upon his passing, he composed nine chapters of admonitions to instruct his disciples. His words stated: 'Respectfully addressing all disciples, renouncing the household life to cultivate the Way is extremely important and difficult; it should not be taken lightly or easily. What is meant by important is to bear the responsibility of propagating the Dharma, possess noble virtues, cherish benevolence, uphold righteousness, and adhere to pure precepts until death. What is meant by difficult is to sever ties with the world, permanently relinquish familial affection and love, transform one's nature, and be different from the masses. To do what ordinary people cannot do, to relinquish what ordinary people cannot relinquish, to endure suffering and humiliation, and to abandon one's life. Those who can achieve this are called Dao Ren (practitioners of the Way). Dao Ren are those who practice the Way. Their actions must be exemplary, and their words must be lawful. Wearing the robes of a renunciate, every action should be a model for others. Not greedy, not contentious, not slanderous, not secretive. Learning should be profound, and aspirations should be mysterious and silent. Only then can they be called by name, and be ranked alongside the Three Jewels (San Zun, referring to the Buddha, Dharma, and Sangha). Only then can they transcend the mundane and enter the realm of the sacred, cleansing their souls. Therefore, they receive the respect of kings, without expecting their rewards; they receive the respect of parents, without expecting their strength; all people under heaven pay homage to them. People reduce their wives' support, reduce their own living expenses, to provide for the Dao Ren's clothing and food, bowing and scraping, tirelessly serving them, because the Dao Ren's aspirations and actions are pure, reaching the divine, detached from fame and fortune, and humble, worthy of admiration and esteem. Since the decline of the world, the Dharma has gradually declined. Those newly learning the Dharma have not understood the principles of the Dharma, abandoning the right path and pursuing the wrong path, forgetting the truth. They regard petty cleverness as wisdom, and meager offerings as satisfaction. After eating their fill, they do nothing all day long. Reflecting on this, it is truly lamentable. Counting those who have renounced the household life, some have been doing so for many years, but they have not mastered the scriptures, and cannot resolve the meaning of the texts, wasting their lives in vain, without achieving any fame. Such things should not be deeply contemplated. The arrival of impermanence is either today or tomorrow. The suffering of the Three Lower Realms (San Tu, referring to hell, hungry ghosts, and animals) cannot be avoided by anyone, whether strong or weak. My relationship with you as teacher and disciples is deep, so I am telling you these words. I hope that sentient beings will forever remember these teachings. The first is: You have already renounced the household life, forever leaving your parents and relatives, shaving your heads, and destroying'
容法服加形。辭親之日上下涕零。割愛崇道意陵太清。當遵此志經道修明如何無心故在色聲。悠悠竟日經業不成。德行日損穢跡遂盈。師友慚恥凡俗所輕。如是出家徒自辱名。今故誨勵宜當專精。其二曰。卿已出家棄俗辭君。應自誨勵志果清云。財色不顧與世不群。金玉不貴惟道為珍。約己守節甘苦樂貧。進德自度又能度人。如何改操趨走風塵。坐不暖席馳務東西。劇如徭役縣官所牽。經道不通戒德不全。朋友蚩弄同學棄捐。如是出家徒喪天年。今故誨勵宜各自憐。其三曰。卿已出家永辭宗族。無親無疏清凈無慾。吉則不歡兇則不戚。超然從容豁然離俗。志在玄妙軌真守撲。得度廣濟普蒙福祿。如何無心仍著染濁空爭長短銖兩斗斛。與世同利何異僮僕。經道不明德行不足。如是出家徒自毀辱。今故誨示宜自洗沐。其四曰。卿已出家號曰道人。父母不敬世帝不臣。普天同奉事之如神。稽首致敬不計富貧。尚其清修自利利人。減割之重一米七斤。如何怠慢不能報恩。倚縱游逸身意虛煩。無戒食施死入太山。燒鐵為食融銅灌咽。如斯之痛法句所陳。今故誨約宜改自新。其五曰。卿已出家號曰息心。穢雜不著惟道是欽。志參清潔如玉如冰。當修經戒以濟精神。眾生蒙祐並度所親。如何無心隨俗浮沉。縱其四大恣其五根。道德遂
【現代漢語翻譯】 現代漢語譯本 容法服加形。辭親之日，上下涕零。割愛崇道，意陵太清。當遵此志，經道修明，如何無心，故在色聲？悠悠竟日，經業不成。德行日損，穢跡遂盈。師友慚恥，凡俗所輕。如是出家，徒自辱名。今故誨勵，宜當專精。 其二曰：卿已出家，棄俗辭君。應自誨勵，志果清云。財色不顧，與世不群。金玉不貴，惟道為珍。約己守節，甘苦樂貧。進德自度，又能度人。如何改操，趨走風塵？坐不暖席，馳務東西。劇如徭役，縣官所牽。經道不通，戒德不全。朋友蚩弄，同學棄捐。如是出家，徒喪天年。今故誨勵，宜各自憐。 其三曰：卿已出家，永辭宗族。無親無疏，清凈無慾。吉則不歡，兇則不戚。超然從容，豁然離俗。志在玄妙，軌真守撲。得度廣濟，普蒙福祿。如何無心，仍著染濁，空爭長短，銖兩斗斛？與世同利，何異僮僕？經道不明，德行不足。如是出家，徒自毀辱。今故誨示，宜自洗沐。 其四曰：卿已出家，號曰道人。父母不敬，世帝不臣。普天同奉，事之如神。稽首致敬，不計富貧。尚其清修，自利利人。減割之重，一米七斤。如何怠慢，不能報恩？倚縱游逸，身意虛煩。無戒食施，死入太山。燒鐵為食，融銅灌咽。如斯之痛，法句所陳。今故誨約，宜改自新。 其五曰：卿已出家，號曰息心。穢雜不著，惟道是欽。志參清潔，如玉如冰。當修經戒，以濟精神。眾生蒙祐，並度所親。如何無心，隨俗浮沉？縱其四大，恣其五根。道德遂
【English Translation】 English version Adorned with the Dharma robe and form. On the day of leaving family, tears fell from above and below. Forsaking love to venerate the Dao, the intention surpasses the highest heaven (Taiqing). One should follow this aspiration, cultivate and understand the scriptures and the Dao, how can one be without mindfulness, still attached to sights and sounds? Idly passing the day, scriptural studies are not accomplished. Virtue diminishes daily, defiled traces increase. Teachers and friends are ashamed, ordinary people despise. Such a renunciation only brings disgrace to oneself. Therefore, I now instruct and encourage, one should be diligent and focused. The second says: You have already renounced the household life, abandoned the secular world and bid farewell to the ruler. You should instruct and encourage yourself, your aspiration should be as pure as the clear clouds. Disregarding wealth and lust, standing apart from the world. Not valuing gold and jade, but cherishing only the Dao. Restraining oneself and upholding principles, finding joy in both hardship and poverty. Advancing in virtue to liberate oneself, and also to liberate others. How can you change your conduct, rushing about in the dusty world? Not warming the seat, rushing about busily east and west. As strenuous as forced labor, dragged by the county officials. Not understanding the scriptures and the Dao, precepts and virtue are incomplete. Friends ridicule and mock, fellow practitioners abandon you. Such a renunciation only wastes one's life. Therefore, I now instruct and encourage, one should cherish oneself. The third says: You have already renounced the household life, forever bidding farewell to your clan. Without closeness or distance, pure and without desires. Not rejoicing in good fortune, nor grieving in misfortune. Tranquil and at ease, completely detached from the secular world. Aspiring to the profound and subtle, following the truth and guarding simplicity. Attaining liberation to widely benefit, universally receiving blessings and prosperity. How can you be without mindfulness, still attached to defilements and turbidity, vainly contending over lengths, weights, and measures? Profiting with the world, how is this different from being a servant? Not understanding the scriptures and the Dao, virtue is insufficient. Such a renunciation only destroys and disgraces oneself. Therefore, I now instruct and show, one should cleanse oneself. The fourth says: You have already renounced the household life, called a 'Daoist' (Daoren - person of the Way). Not respecting parents, not serving the worldly emperor. All under heaven revere you, serving you as if you were a god. Bowing and paying respects, not considering wealth or poverty. Valuing your pure cultivation, benefiting yourself and benefiting others. Reducing the burden of taxation, one 'mi' (unit of measurement) is worth seven 'jin' (unit of weight). How can you be lazy and negligent, unable to repay kindness? Relying on indulgence and wandering freely, body and mind are vainly troubled. Without precepts eating alms, after death you will enter Mount Tai (Taishan - a sacred mountain in Chinese mythology, often associated with the afterlife). Burning iron as food, molten copper poured down your throat. Such pain is described in the verses of the Dharma. Therefore, I now instruct and admonish, one should change and renew oneself. The fifth says: You have already renounced the household life, called 'Pacifying the Mind' (息心 - Xixin). Not attaching to filth and impurity, only venerating the Dao. Aspiring to purity and cleanliness, like jade and ice. One should cultivate scriptures and precepts, in order to aid the spirit. Sentient beings receive blessings, and also liberate their relatives. How can you be without mindfulness, drifting and sinking with the world? Indulging the four great elements, indulging the five senses. Morality and virtue then
淺世事更深。如是出家與世同塵。今故誡約幸自開神。其六曰。卿已出家捐世形軀。當務竭情泥洹合符。如何擾動不樂閑居。經道損耗世事有餘。清白不履反入泥塗。過影之命或在須臾。地獄之痛難可具書。今故戒勵宜崇典謨。其七曰。卿已出家不可自寬。形雖鄙陋使行可觀。衣服雖粗坐起令端。飲食雖疏出言可餐夏則忍饑冬則忍寒。能自守節不飲盜泉。不肖之供足不妄前。久處私室如臨至尊。學雖不多可齊上賢。如是出家足報二親。宗族知識一切蒙恩。今故戒汝各宜自敦。其八曰。卿已出家性有昏明。學無多少要在修精。上士坐禪中士誦經。下士堪能塔寺經營。豈可終日一無所成。立身無聞可謂徒生。今故誨汝宜自端情。其九曰。卿已出家永違二親。道法革性俗服離身。辭親之日乍悲乍欣。邈爾絕俗超出埃塵。當修經道制己履真。如何無心更染俗因。經道已薄行無毛分。言非可貴德非可珍。師友致累恚恨日殷。如是出家損法辱身。思之念之好自將身。安有弟子慧影寶貴。並列名隋世。影傳燈大論繼踵法輪。泛跡人間情多野外。著傷學存廢厭修等三論。傷學除謗法之愆。存廢防奸求之意。厭修令改過服道。並藻逸霞爛。煥然可遵。后卒開皇末歲。貴玩閱群典講律為務。見晉世支敏度合五家首楞嚴為一本八卷。又合三家
維摩經為一本五卷。隋沙門僧就合四家大集為一本六十卷。貴乃合三家金光明為一本八卷。復請崛多三藏。譯銀主陀羅尼及屬累品。以之成部。沙門彥琮重覆梵本。品部斯具焉。
釋僧𧖩。未詳氏族。住新州愿果寺。周武季世將喪釋門。崇上老氏受其符錄。凡有大醮。帝必具其巾褐同其拜伏。而道經誕妄言無本據。國雖奉事未詳仇校。遂不遠鄉關躬聞帝闕面陳至理。以邪正相參澆情趨競。未辨真偽更遞譭譽。乃著論十有八條難道本宗。又以三科釋其前執賢聖既序凡位皎然。其詞略云。𧖩以世之濫述云。老子尹喜西度化胡出家。老子為說經戒。令尹喜作佛。教化胡人。又稱是鬼谷先生撰。南山四皓注。未善尋者。莫不信從以為口實。異哉此傳。君子尚不可誷。況貶大聖者乎。今具陳此說非真。人世差錯假託名字。亦乃言不及義翻辱老子。意者勝人達士不出此言。將是無識異道夸競佛法。假託鬼谷四皓之名。附尹喜傳后。作此異論用迷昏俗。竊聞傳而不習夫子不許。妄作者兇老君所誡。此之巨患增長三塗。宜應糾正救其此失。然教有內外用生疑假。人有賢聖多述本跡。故班固漢書品人九等。孔丘之徒為上上類。例皆是聖。李老之儔為中上類。例皆是賢。何晏王弼云。老未及聖此則賢。聖天分優劣自顯。故魏文之博悟
也。黃初三年下敕云。告豫州刺史。老聃賢人。未宜先孔子。不知魯郡為孔子立廟成未漢桓帝不師聖法。正以嬖臣而事老子欲以求福。良足笑也。此祠之興由恒帝。武皇帝以老子賢人不毀其屋。朕亦以此亭當路。行來者輒往瞻視。而樓屋傾頹儻能壓人。故令修整。作過視之殊未整頓。恐小人謂此為神。妄往禱祝違犯常禁。宜宣告吏民咸使知聞。據斯以言。程露久矣。世多愚人不尋前達。故有此弊耳。今考據年月群達誠言區別人世。並內經外典並對條例。覽詳卷首邪正自顯。雖復著論周世垂名朝野。通人罕遇。終以事迷。竟不行用。及后法毀。逃難不測所終。
釋僧猛。俗姓段氏。京兆涇陽人。姿蔭都雅神情俊拔。童孺出家素知希奉。聰慧利根幽思通遠。數十年間躬事講說。凡有解悟靡不通練。昔魏文西位。敕猛在右寢殿闡揚般若。貴宰咸仰味其道訓。周明嗣歷。詔下屈住天宮永弘十地。又敕于紫極文昌二殿。更互說法。當時旨延問對酬答無窮。黃巾之徒紛然構聚。猛乃徐搖談柄。引敵深渦。方就邪宗一一窮破。故使三生四見之語並屈當時。元始真文之經紛碎。曩日天師徒侶瓦解乖張。道俗肅然更新耳目。初帝。始齊三教。猛分為九十五門。後退一乘。更進三十有生之善。詞甚崇粹學觀所歸。既不預帝覽。遂淪俗
【現代漢語翻譯】 現代漢語譯本： 也。黃初三年下敕書說：『告訴豫州刺史，老聃（即老子，道家創始人）是賢人，但不應該排在孔子之前。』不知道魯郡為孔子建立的廟宇是否已經建成。漢桓帝不傚法聖賢之道，只是因為寵臣而祭祀老子，想以此求福，實在可笑。這個祠廟的興起是因為漢桓帝。魏武帝因為老子是賢人，沒有毀壞他的房屋。我（指魏文帝）也因為這個亭子在路邊，來往的人常常去瞻仰，但樓房傾斜破敗，恐怕會壓到人，所以下令修繕。派人去看過，但還沒有整修好。恐怕小人認為這裡有神靈，胡亂前往祈禱，違反常法禁令。應該宣告官吏百姓，讓他們都知道。』根據這些話來說，程露（指對老子的尊崇）由來已久。世上很多愚昧的人不探尋前人的通達之見，所以有這種弊端。現在考據年月，眾多賢達誠懇的言論，區分人世間的道理，以及內經外典，都對照條例。詳細閱讀卷首，邪正自然顯明。即使有著作在周朝流傳，名揚朝野，但通達的人很少遇到，最終因為事情迷惑，最終沒有施行。等到後來法度被毀壞，逃避災難，不知道最終的結局。 釋僧猛（一位僧人的名字），俗姓段氏，京兆涇陽人。姿態風度優雅，神情俊秀挺拔。年幼出家，從小就知道希求奉獻。聰明智慧，根器敏利，深邃的思考通達遙遠。幾十年間親自從事講經說法。凡是有所理解領悟的，沒有不通曉熟練的。過去魏文帝在西邊即位，命令僧猛在右寢殿闡揚般若（智慧）。達官貴人全都仰慕品味他的道義訓誡。周明帝繼承帝位后，下詔讓僧猛住在天宮寺，永遠弘揚十地（菩薩修行的十個階段）。又下令在紫極殿、文昌殿，輪流說法。當時皇帝旨意延請，問對酬答，無窮無盡。黃巾之徒紛紛聚集，僧猛於是慢慢地搖動談論的把柄，引導敵人進入深淵。才接近邪惡的宗派，就一一窮盡破解。所以使得『三生四見』的說法全部屈服於當時。元始真文的經典紛紛破碎。從前天師的徒眾瓦解離散，道俗之人肅然起敬，更新耳目。當初皇帝開始齊同三教（儒釋道），僧猛分為九十五門，後來退回一乘（佛教），更進一步闡述三十有生的善法。文辭非常崇高精粹，是學問觀察所歸。既然沒有被皇帝採納，於是就淪落於世俗。
【English Translation】 English version: Also. In the third year of Huangchu, an edict was issued saying: 'Tell the governor of Yu Province that Lao Dan (Lao Tzu, founder of Taoism) was a virtuous man, but he should not be placed before Confucius.' I don't know if the temple built for Confucius in Lu County has been completed. Emperor Huan of Han did not follow the ways of the sages, but only worshiped Lao Tzu because of his favored ministers, wanting to seek blessings from this, which is truly laughable. The rise of this shrine was due to Emperor Huan of Han. Emperor Wu of Wei did not destroy his house because Lao Tzu was a virtuous man. I (referring to Emperor Wen of Wei) also because this pavilion is on the roadside, passers-by often go to look at it, but the building is tilted and dilapidated, and I am afraid it will crush people, so I ordered it to be repaired. I sent someone to look at it, but it has not been repaired yet. I am afraid that villains will think that there are gods here, and go to pray indiscriminately, violating the usual prohibitions. It should be announced to the officials and people so that they all know.' According to these words, Cheng Lu (referring to the respect for Lao Tzu) has been around for a long time. Many ignorant people in the world do not seek the enlightened views of their predecessors, so there is this drawback. Now, after examining the years, the sincere words of many virtuous people, distinguishing the principles of the human world, and the inner and outer classics, all compare the regulations. After reading the beginning of the volume in detail, the right and wrong will naturally be revealed. Even if there are works that have been passed down in the Zhou Dynasty, and their names are famous in the court and the public, few enlightened people encounter them, and in the end, they are confused by things, and in the end, they are not implemented. When the laws were destroyed later, they fled from disaster, and did not know the final outcome. 釋僧猛 (Shì Sēngměng, name of a monk), whose secular surname was 段氏 (Duàn Shì), was from 京兆涇陽 (Jīngzhào Jīngyáng). His demeanor was elegant, and his expression was handsome and outstanding. He became a monk at a young age and knew from an early age to seek offerings. He was intelligent, had sharp roots, and his deep thoughts were far-reaching. For decades, he personally engaged in lecturing and preaching. Whatever he understood, there was nothing he did not know well. In the past, when Emperor Wen of Wei ascended the throne in the west, he ordered Sēngměng to expound Prajna (wisdom) in the right bedroom. The dignitaries all admired and tasted his moral precepts. After Emperor Ming of Zhou succeeded to the throne, he issued an edict ordering Sēngměng to live in Tiangong Temple and forever promote the Ten Grounds (ten stages of Bodhisattva practice). He also ordered him to preach alternately in the Ziji Hall and the Wenchang Hall. At that time, the emperor's decree was extended, and the questions and answers were endless. The Yellow Turban followers gathered one after another, so Sēngměng slowly shook the handle of the discussion, guiding the enemy into the abyss. Only when he approached the evil sect did he exhaustively break it. Therefore, the saying of 'three lives and four views' was all succumbed at that time. The classics of Yuanshi Zhenwen were shattered one after another. The former disciples of the Celestial Master disintegrated and dispersed, and the Taoists and laymen were in awe and renewed their ears and eyes. At the beginning, the emperor began to equalize the three religions (Confucianism, Buddhism, and Taoism), and Sēngměng divided them into ninety-five schools. Later, he retreated to the One Vehicle (Buddhism) and further elaborated on the good Dharma of thirty lives. The words were very lofty and refined, and it was the place where learning and observation belonged. Since it was not adopted by the emperor, he fell into the secular world.
侶。猛退屏人事幽棲待旦。隨文作相佛日將明。以猛年德俱重。玄儒湊集。追訪至京。令崇法宇。于大象二年。敕住大興善寺。講揚十地。寺即前陟岵寺也。聲望尤著殊悅天心。尋振為隋國大統三藏法師。委以佛法令其弘護。未足以長威權。固亦光輝釋種。移都南頓寺。亦同遷於遵善里。今之興善是也。名雖居隸。而恒住云花勖徒課業。以開皇八年四月四日。卒于住寺。春秋八十有二。初將大漸。深照苦空。話言盈耳。翕然欲絕。語眾曰。吾其去也。遂即神遷。時貴其置心不亂。葬于城東馬頭穴刻石立銘于云花寺。今猶存矣。
續高僧傳卷第二十三 護法篇上
◎釋道臻。姓牛氏。長安城南人。出家清貞不郡非類。謙虛寡交。顧唯讀經博聞為業。諸法師于經義有所迷忘者。皆往問之。西魏文帝聞而敬重尊為師傅。遂于京師立大中興寺。尊為魏國大統。於時東西初亂。宇文太祖始纂帝圖。挾魏西奔萬途草創。僧徒相聚綴旒而已。既位僧統大立科條。佛法載興誠其人矣。爾後大乘陟岵相次而立。並由淘漸德化所流。又于昆池之南置中興寺。莊池之內外稻田百頃。並以給之。梨棗雜果望若云合。及卒帝哀之廢朝。喪事所資並歸天府。送于園南為立高墳。塋封之地一頃。今所謂統師墓是也。近貞觀中猶存古樹。
【現代漢語翻譯】 現代漢語譯本：他像猛虎一樣退隱，屏棄人事，在幽靜的地方等待天亮。他隨著經文的意義來闡釋佛法，佛日的曙光即將到來。因為猛法師的年齡和德行都很受器重，所以很多精通玄學和儒學的人都聚集在他身邊。朝廷追尋他的軌跡到了京城，下令建造崇法的寺廟。在大象二年（公元580年），皇帝下令他住在[大興善寺]，講授《十地經》。這座寺廟就是之前的[陟岵寺]。他的聲望尤其顯著，深得皇帝的歡心。不久，他被任命為隋國大統三藏法師，負責弘揚和護持佛法。雖然這還不足以彰顯他的威權，但也足以光耀佛教。後來他遷居到南頓寺，也一同遷到了遵善里，也就是現在的興善寺。名義上他隸屬於該寺，但實際上他一直住在云花寺，督促弟子們學習。在開皇八年四月四日（公元588年），他在寺中去世，享年八十二歲。臨終前，他深刻地認識到人生的苦空本質，耳邊充滿了人們的談論聲。他似乎要斷氣了，對眾人說：『我要走了。』於是就去世了。當時的人們認為他能夠做到心不亂。他被安葬在城東的馬頭穴，並在云花寺刻石立碑，現在還存在。
《續高僧傳》卷第二十三 護法篇上
◎釋道臻（釋道臻）：姓牛氏，是長安城南人。他出家后清心寡慾，不與俗人為伍，謙虛謹慎，很少與人交往，只專注于讀經和博聞強記。其他法師在經義上有所迷惑或遺忘時，都會去向他請教。西魏文帝聽說后，對他非常敬重，尊他為師傅。於是在京師建立了[大中興寺]，尊他為魏國大統。當時正值東西分裂之初，宇文太祖開始籌劃帝業，挾持西魏政權西遷，一切都還在草創階段，僧人們只是勉強維持。道臻被任命為僧統后，制定了許多規章制度，佛法得以復興，他真是合適的人選。此後，[大乘寺]和[陟岵寺]相繼建立，都是由於道臻的道德教化所致。他又在昆池之南建立了[中興寺]，寺廟的莊園內外有稻田百頃，都用來供給寺廟。梨樹、棗樹和各種果樹多得像云一樣。去世后，皇帝為他哀悼並停止朝政。喪事所需的一切都由國庫提供。他被安葬在園南，併爲他建造了高大的墳墓，墓地佔地一頃，就是現在所說的統師墓。在貞觀年間，那裡還保留著古樹。
【English Translation】 English version: He retreated like a fierce tiger, abandoning worldly affairs, and awaited the dawn in a secluded place. He interpreted the Dharma according to the meaning of the scriptures, and the dawn of the Buddha's sun was about to break. Because Master Meng's age and virtue were highly regarded, many who were proficient in metaphysics and Confucianism gathered around him. The court sought his whereabouts to the capital and ordered the construction of temples that promoted the Dharma. In the second year of the Daxing era (580 AD), the emperor ordered him to reside in [Daxingshan Temple], lecturing on the 'Ten Bhumis Sutra'. This temple was the former [Zhiku Temple]. His reputation was particularly prominent, and he was deeply favored by the emperor. Soon, he was appointed as the Great Leader Tripitaka Master of the Sui Dynasty, responsible for promoting and protecting the Dharma. Although this was not enough to demonstrate his authority, it was enough to glorify Buddhism. Later, he moved to Nantun Temple, which was also moved to Zunshanli, which is now Xingshan Temple. In name, he belonged to that temple, but in reality, he always lived in Yunhua Temple, urging his disciples to study. On the fourth day of the fourth month of the eighth year of the Kaihuang era (588 AD), he passed away in the temple at the age of eighty-two. Before his death, he deeply realized the suffering and emptiness of life, and his ears were filled with people's conversations. He seemed to be about to breathe his last, and said to the crowd: 'I am leaving.' Then he passed away. People at that time believed that he was able to maintain a calm mind. He was buried in the Matou Cave in the east of the city, and a stone tablet was erected in Yunhua Temple, which still exists today.
Continued Biographies of Eminent Monks, Volume 23, On Protecting the Dharma, Part 1
◎釋道臻 (Shi Daozhen): His surname was Niu, and he was a native of the south of Chang'an city. After he became a monk, he was pure and abstinent, not associating with worldly people, humble and cautious, and rarely interacted with others, focusing only on reading scriptures and broadening his knowledge. When other Dharma masters were confused or forgot something about the meaning of the scriptures, they would go to him for advice. Emperor Wen of the Western Wei heard of this and respected him very much, honoring him as his teacher. Therefore, [Dazhongxing Temple] was established in the capital, and he was honored as the Great Leader of the Wei Kingdom. At that time, it was the beginning of the division between the East and the West, and Yuwen Taizu began to plan his imperial career, holding the Western Wei regime and moving westward, and everything was still in its initial stages, and the monks were just barely maintaining. After Daozhen was appointed as the Sangha Leader, he formulated many rules and regulations, and the Buddha Dharma was able to be revived, and he was truly the right person. Since then, [Dacheng Temple] and [Zhiku Temple] were established one after another, all due to Daozhen's moral teachings. He also established [Zhongxing Temple] south of Kunchi, and there were hundreds of acres of rice fields inside and outside the temple's manor, all of which were used to supply the temple. Pear trees, jujube trees, and various fruit trees were as numerous as clouds. After his death, the emperor mourned for him and suspended the court. Everything needed for the funeral was provided by the national treasury. He was buried in the south of the garden, and a large tomb was built for him, covering an area of one acre, which is now called the Tomb of the Leader.
◎釋智炫者。益州城都人也。俗姓徐氏。初生室有異光。少小出家。入京聽學數年。遂擅名京洛。學眾推崇請令覆講。若瀉瓶無遺。會周武帝廢佛法欲存道教。乃下詔集諸僧道士。試取優長者留。庸淺者廢。於是詔華野高僧方岳道士。千里外有妖術者。大集京師。于太極殿陳設高座。帝自躬臨。敕道士先登。時有道士張賓。最為首長。登高唱言曰。原夫大道清虛淳一無雜。祈恩請福上通天曹。白日昇仙。壽與天地同畢。風教先被中夏。無始無終。含生賴之以得長生。洪恩厚利不可校量豈如佛法虛幻言過其實。不容本土客寓中華。百姓無知信其詭說。今日欲定臧否。可出頭來看。襄城公何妥。自行如意。座首少林寺等行禪師。發憤而起。諸僧止之曰。今日事大。天帝在此。不可造次。知禪師為佛法大海。然應對之間復須機辯。眾共謀議。若非蜀炫無以對揚。共推如意以將付炫。炫既為眾所推。又忿張賓浪語。安庠而起徐升論座。坐定執如意謂張賓曰。先生曏者所陳大道清虛淳一無雜。又云風教先被中夏者。未知風教之起。起自何時。所說之教於何處說。又言佛法不容本土客寓中華。可辯道是何時生。佛是何時出。賓曰。聖人出世有何定時。說教興行有何定處。道教舊來本有。佛法近自西來。炫曰。若言無時亦應無
【現代漢語翻譯】 現代漢語譯本 ◎釋智炫（釋智炫）：益州成都人，俗姓徐。出生時房間里有奇異的光芒。年幼時出家，到京城學習數年，因此在京城一帶頗有名氣。學僧們推崇他，請他重新講解經義，就像瓶子里的水傾瀉而出，沒有遺漏。當時周武帝想要廢除佛法，儲存道教，於是下詔召集各地的僧人和道士，選拔優秀的人才留下，庸碌淺薄的人則廢棄。於是詔令華山、嵩山一帶的高僧和方岳的道士，以及千里之外有妖術的人，都聚集到京師。在太極殿陳設高座，皇帝親自臨場。命令道士先登臺。當時有個道士叫張賓，是這些道士的首領。他登上高座，高聲唱道：『追溯大道，清虛純一，沒有雜質。祈求恩惠，請求福報，上通天曹。白日昇仙，壽命與天地同長。道教的風化教導先在中原傳播，無始無終。包含一切生命都依賴它而獲得長生。洪大的恩惠和利益不可估量。哪裡像佛法那樣虛幻，言過其實。不容許它在本國之外，寄居在中華。百姓無知，相信它的詭異說法。今天想要確定它的好壞，可以出來辯論。』襄城公何妥，拿著如意走來走去。少林寺等行禪師，發憤而起。眾僧阻止他說：『今天的事情重大，天子在此，不可輕舉妄動。』知道禪師是佛法大海，然而應對之間還需要機智辯論。大家共同商議，如果不是蜀地的智炫，就無法應對。共同推舉如意，準備交給智炫。智炫既然被大家推舉，又惱怒張賓的胡言亂語，於是安詳地起身，慢慢地走上論座。坐定后，拿著如意對張賓說：『先生剛才所陳述的大道清虛純一，沒有雜質。又說風化教導先在中原傳播。不知道風化教導的興起，是從什麼時候開始的？所說的教義在什麼地方說的？又說佛法不容許它在本國之外，寄居在中華。可以辯論道教是什麼時候產生的，佛是什麼時候出現的嗎？』張賓說：『聖人出世有什麼固定的時間？說教興行有什麼固定的地方？道教舊來本來就有，佛法是最近從西邊傳來的。』智炫說：『如果說沒有時間，也應該沒有』
【English Translation】 English version ◎ The monk Zhixuan (釋智炫): was from Chengdu in Yizhou, with the secular surname Xu. When he was born, there was an unusual light in the room. He became a monk at a young age and studied in the capital for several years, thus gaining fame in the capital area. The monks admired him and asked him to re-explain the scriptures, like water pouring out of a bottle, with nothing left out. At that time, Emperor Wu of Zhou wanted to abolish Buddhism and preserve Taoism, so he issued an edict to gather monks and Taoists from all over the country, selecting the best talents to stay and discarding the mediocre ones. Thus, he ordered eminent monks from Huashan and Songshan, Taoists from Fangyue, and those with demonic arts from far away to gather in the capital. High seats were set up in the Taiji Hall, and the emperor personally attended. He ordered the Taoists to take the stage first. At that time, there was a Taoist named Zhang Bin, who was the leader of these Taoists. He ascended the high seat and proclaimed loudly: 'Tracing back to the Great Tao, it is pure, empty, and unified, without impurities. Praying for grace and requesting blessings, it communicates with the Heavenly Bureau above. Ascending to immortality in broad daylight, one's lifespan is as long as heaven and earth. The influence of Taoism was first spread in the Central Plains, without beginning or end. All living beings rely on it to obtain longevity. The great grace and benefits are immeasurable. How can it be compared to the illusory nature of Buddhism, where words exaggerate the truth? It should not be allowed to reside in China from a foreign land. The ignorant people believe its deceptive claims. Today, we want to determine its merits and demerits, so come out and debate.' Duke Xiangcheng, He Tuo, walked around with a 'ruyi' (如意, scepter). The Chan master Dengxing from Shaolin Temple, rose up in anger. The monks stopped him and said: 'Today's matter is important, the Emperor is here, do not act rashly.' Knowing that the Chan master was a sea of Buddhist teachings, but also needed wit and debate in response. Everyone discussed together, if it were not for Zhixuan from Shu, there would be no way to respond. They jointly recommended the 'ruyi' and prepared to hand it to Zhixuan. Since Zhixuan was recommended by everyone, and was also annoyed by Zhang Bin's nonsense, he calmly got up and slowly walked to the debate seat. After sitting down, he held the 'ruyi' and said to Zhang Bin: 'The Great Tao that you just described as pure, empty, and unified, without impurities. You also said that the influence of Taoism was first spread in the Central Plains. I wonder when the rise of Taoism began? Where were the doctrines you mentioned taught? You also said that Buddhism should not be allowed to reside in China from a foreign land. Can you debate when Taoism originated and when the Buddha appeared?' Zhang Bin said: 'What fixed time is there for sages to appear in the world? What fixed place is there for teaching and practice to flourish? Taoism has always existed, Buddhism has recently come from the West.' Zhixuan said: 'If you say there is no time, there should also be no'
出。若無定處亦應無說。舊來本有非復清虛。上請天曹。豈得無雜。壽與天地同畢。豈得無始無終。賓曰。道人浪語。為前王無識。留汝等輩得至於今。今日聖帝盡須殺卻。帝惡其理屈令舍人謂之曰。賓師且下。賓既退。帝自升高座言曰。佛法中有三種不凈。納耶輸陀羅。生羅睺羅。此主不凈一也。經律中許僧受食三種凈肉。此教不凈二也。僧多造罪過好行淫泆。佛在世時徒眾不和遞相攻伐。此眾不凈三也。主法眾俱不凈。朕意將除之以息虛幻。道法中無此事朕將留之以助國化。顧謂炫法師曰。能解此三難。真是好人。炫應聲謂曰。陛下所陳並引經論。誠非謬言。但見道法之中。三種不凈又甚於此。按天尊處紫微宮。恒侍五百童女。此主不凈。甚於耶輸陀羅之一人。道士教中。章醮請福之時。必須鹿脯百柈清酒十斛。此教不凈。又甚於三種凈肉。道士罪過代代皆有。千古亂常姜斌犯法。此又甚於眾僧。僧眾自造罪過。乃言佛法可除。猶如至尊享國嚴設科條。不妨逆子叛臣相繼而出。豈以臣逆子叛。遂欲空于大寶之位耶。大寶之位。固不可以臣子叛逆而空。佛法正真。豈得以眾僧犯罪而廢。炫雅調抑揚言音朗潤。雖處大節曾無懼顏。帝愕然良久。謂炫曰。所言天尊侍五百童女出何經。炫曰。出道三皇經。帝曰。三皇經何
【現代漢語翻譯】 現代漢語譯本： 出。如果沒有任何固定的處所，也就不應該有什麼說法。原有的東西本來就是這樣，並非是後來才變得清虛。向上祈請天曹，怎麼可能沒有雜質？壽命與天地一樣長久，怎麼可能沒有開始和終結？ 賓反駁說：『道人胡說八道！正是因為前代的君王沒有見識，才留下你們這些人才活到今天。如今的聖明皇帝應該把你們全部殺掉！』皇帝惱怒他強詞奪理，就讓舍人對他說：『賓師暫且退下。』 賓退下後，皇帝親自登上高座說：『佛法中有三種不乾淨的地方。納耶輸陀羅（Yasodharā，釋迦牟尼佛的妻子），生下羅睺羅（Rāhula，釋迦牟尼佛的兒子），這是主上的不乾淨，第一點。經律中允許僧人接受食用三種乾淨的肉，這是教義的不乾淨，第二點。僧人大多造罪，喜歡行淫亂之事，佛在世的時候，徒眾之間也不和睦，互相攻打，這是僧眾的不乾淨，第三點。主上、教法、僧眾都不乾淨，我打算剷除佛法，以消除虛幻。道法中沒有這些事情，我打算保留道法，以輔助國家教化。』 皇帝回頭對炫法師說：『如果能解釋這三個難題，真是個好人。』炫法師立刻回答說：『陛下所說的，都引用了經書和論典，確實不是謬論。但是，道法中的三種不乾淨，比佛法中的還要嚴重。按照道教的說法，天尊居住在紫微宮，經常有五百個童女侍奉，這是主上的不乾淨，比耶輸陀羅一個人還要嚴重。道士的教義中，在舉行齋醮祈福的時候，必須要有鹿肉一百盤，清酒十斛，這是教義的不乾淨，比三種乾淨的肉還要嚴重。道士的罪過，代代都有，千百年來違背常理的姜斌犯法，這又比僧眾還要嚴重。僧眾自己造罪，就說佛法可以剷除，就好比至尊享有國家，嚴厲設定科條，也免不了有逆子叛臣相繼出現。難道因為臣子叛逆，兒子忤逆，就要廢除皇帝的尊位嗎？皇帝的尊位，本來就不能因為臣子叛逆而廢除。佛法正真，怎麼能因為僧眾犯罪而廢除呢？』 炫法師說話文雅，抑揚頓挫，聲音洪亮，即使身處危難，也沒有絲毫畏懼的神色。皇帝驚訝了很久，對炫法師說：『你說的天尊侍奉五百童女，出自哪部經書？』炫法師說：『出自道教的《三皇經》。』皇帝問：『《三皇經》又是什麼？』
【English Translation】 English version: Out. If there is no fixed place, there should be no saying. The original has always been like this, not that it has become pure and empty later. If you pray to Tian Cao (Heavenly Court), how can there be no impurities? If life is as long as heaven and earth, how can there be no beginning and end? Bin retorted: 'Taoists are talking nonsense! It is because the previous kings had no knowledge that they left you people alive to this day. Today's wise emperor should kill you all!' The emperor was annoyed by his sophistry and asked the attendant to say to him: 'Master Bin, please step back for now.' After Bin retreated, the emperor personally ascended the high seat and said: 'There are three unclean things in Buddhism. Taking Yasodharā (釋迦牟尼佛的妻子, Shakyamuni Buddha's wife) and giving birth to Rāhula (Rāhula, Shakyamuni Buddha's son), this is the uncleanness of the master, the first point. The Vinaya allows monks to accept and eat three kinds of clean meat, this is the uncleanness of the doctrine, the second point. Most monks commit sins and like to engage in licentious affairs. When the Buddha was alive, the disciples were not harmonious and attacked each other. This is the uncleanness of the Sangha, the third point. The master, the Dharma, and the Sangha are all unclean. I plan to eradicate Buddhism to eliminate illusions. There are no such things in Taoism. I plan to keep Taoism to assist the country's education.' The emperor turned to Dharma Master Xuan and said: 'If you can explain these three difficulties, you are a good person.' Dharma Master Xuan immediately replied: 'What Your Majesty said is quoted from scriptures and treatises, and it is indeed not a fallacy. However, the three unclean things in Taoism are even more serious than those in Buddhism. According to Taoism, the Heavenly Lord resides in the Ziwei Palace (紫微宮, Purple Palace) and is often attended by five hundred virgin girls. This is the uncleanness of the master, which is more serious than Yasodharā alone. In the Taoist teachings, when holding fasts and praying for blessings, there must be one hundred plates of venison and ten hu (斛, a unit of volume) of clear wine. This is the uncleanness of the doctrine, which is more serious than three kinds of clean meat. Taoists have committed sins in every generation. Jiang Bin (姜斌), who has violated the law for thousands of years, is even more serious than the Sangha. The Sangha commits sins by themselves, and then they say that Buddhism can be eradicated. It is like the supreme enjoys the country and strictly sets up rules and regulations, but it is inevitable that rebellious sons and ministers will appear one after another. Could it be that because ministers are rebellious and sons are disobedient, the emperor's throne should be abolished? The emperor's throne cannot be abolished because ministers are rebellious. The Buddha-dharma is true, how can it be abolished because the Sangha commits crimes?' Dharma Master Xuan spoke elegantly, with cadence, and his voice was loud and clear. Even in times of danger, he did not show any fear. The emperor was surprised for a long time and said to Dharma Master Xuan: 'Which scripture does your statement that the Heavenly Lord is attended by five hundred virgin girls come from?' Dharma Master Xuan said: 'It comes from the Taoist Three Sovereigns Scripture (三皇經, Three Sovereigns Scripture).' The emperor asked: 'What is the Three Sovereigns Scripture?'
曾有此語。炫曰。陛下自不見。非是經上無文。今欲廢佛存道。猶如以庶代嫡。帝動色而下。因入內。群臣僧眾皆驚曰。語觸天帝。何以自保(以周武非嫡故)炫曰。主辱臣死。就戮如歸。有何可懼。乍可早亡游神凈土。豈與無道之君。同生於世乎。眾皆壯其言。明旦出敕二教俱廢。仍相器重。許以婚姻。期以共政。法師志操逾厲。與同學三人走赴齊都。時周齊之界。皆被槍布棘。彼有富姥姓張。鋪氈三十里。令炫得過至齊。盛為三藏名振東國。武帝破鄴先遣追求。帝弟越王。宿與法師厚善。恐帝肆怒橫加異責。乃鞭背成痕俗服將見。越王先為言曰。臣恨其逃命。已杖六十。令脫衣見帝。帝變色曰。恐其懷慚。遠逝以至死亡。所以急追元無害意。責越王曰。大丈夫何得以杖捶相辱。待遇彌厚與還京師。武帝崩隋文作相大弘佛法。兩都歸趣一人而已。歲景將秋。懷土興念。又以蜀川迥遠奧義未宣。援首西歸。心存敷暢。蜀王秀。未之知也。時長史周宣明。入朝赴考。隋文帝謂之曰。炫法師安和耶。宣明驚惶莫知所對。文帝曰。一國名僧。卿遂不識。何成檢校。宣明稽首陳謝死罪。及還先往寺參禮。寺舊在東逼于苑囿。又是鄱陽王葬母之所。王既至孝故名孝愛寺。宣明移就今處。供養無闕。至大鄴改為福勝寺。法師宣揚。
覺倦入隱三學山。觸目多感。遂遊山詩曰。秀嶺接重煙嵚岑上半天。絕巖低更舉。危峰斷復連。側石傾斜澗。迴流寫曲泉。野紅知草凍。春來鳥自傳。樹錦無機織。𤠔鳴詎假弦。葉密風難度。枝疏影易穿。抱帙依閑沼。策杖戲荒田。游心清漢表。置想白雲邊。榮名非我顧。息意且蕭然。年一百二歲。不病而卒。 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十四
大唐西明寺沙門釋道宣撰
護法下 正傳五 附見五
唐終南山智炬寺釋明贍傳一
唐京師勝光寺釋慧乘傳二(道璋)
唐京師大總持寺釋智實傳三(普應 法行)
唐終南山龍田寺釋法琳傳四(慧序)
唐新羅國大僧統釋慈藏傳五(圓勝)
釋明贍。姓杜氏。恒州石邑人也。少有異操。所住龍貴村二千餘家。同共高之傳於口實。十四通經。十七明史。州縣乃舉為俊士。性慕超方不從辟命。投飛龍山應覺寺而出家焉。師密異其度。乃致書與鄴下大集寺道場法師令其依攝。專學大論。尋值法滅。潛形東郡。隋初出法。追住相州法藏寺。而立志貞明不幹非類。正業之暇了無他涉。內通大小外綜丘墳。子史書素情所欣狎。將事觀國移步上京。開皇三年。敕召翻譯住大興善。眾睹德
【現代漢語翻譯】 現代漢語譯本 覺倦了，便隱居到三學山。觸目所及，多有感觸。於是遊山作詩說：『秀麗的山嶺連線著重重煙霧，高聳的山峰直入半天。陡峭的巖石低垂又抬起，危險的山峰斷開又相連。傾斜的石頭靠近山澗，迴旋的流水描繪出彎曲的泉水。野生的紅色花朵預示著草木將要凋零，春天到來，鳥兒自然會傳遞訊息。樹木的錦繡無需織機來織造，𤠔鳥的鳴叫哪裡需要琴絃。茂密的樹葉讓風難以穿過，稀疏的樹枝讓陽光容易穿透。』抱著經書依靠在空閑的池沼旁，拄著枴杖在荒蕪的田地裡嬉戲。思緒飄遊到遙遠的漢水之外，將想法寄託在潔白的雲彩邊。虛名浮利不是我所顧慮的，讓心意平靜且悠然自得。享年一百零二歲，無疾而終。
大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十四
大唐西明寺沙門釋道宣撰
護法下 正傳五 附見五
唐終南山智炬寺釋明贍傳一
唐京師勝光寺釋慧乘傳二(道璋)
唐京師大總持寺釋智實傳三(普應，法行)
唐終南山龍田寺釋法琳傳四(慧序)
唐新羅國大僧統釋慈藏傳五(圓勝)
釋明贍（釋明贍，釋為姓，明贍為名）。姓杜，是恒州石邑人。年少時就有與衆不同的操守。所居住的龍貴村有二千多家，都共同讚賞他，口口相傳。十四歲通曉經書，十七歲精通史書。州縣於是推舉他為俊士，但他天性仰慕超脫世俗，不接受徵召。投奔飛龍山應覺寺出家。他的師父秘密地認為他與衆不同，於是寫信給鄴下大集寺的道場法師，讓他依附學習，專心研究《大論》。不久遇到佛法衰滅時期，便隱姓埋名到東郡。隋朝初年佛法復興，被追請到相州法藏寺。他立志貞潔清明，不干預不正當的事。除了正常的佛事之外，沒有其他的涉獵。對內通曉大小乘佛法，對外精通儒家經典。諸子百家、史書典籍都是他所喜愛的。將要觀察國家政事，便移步來到京城。開皇三年，皇帝下詔召他翻譯佛經，居住在大興善寺。眾人都瞻仰他的德行。
【English Translation】 English version Feeling weary, he retreated to Sanxue Mountain. Everything he saw evoked many emotions. So he composed a poem while touring the mountain, saying: 'Beautiful peaks connect with layers of mist, towering summits reach halfway to the sky. Steep cliffs droop and then rise again, dangerous peaks break and then rejoin. Sloping stones approach the mountain stream, swirling currents depict winding springs. Wild red flowers foretell the withering of grass and trees, when spring arrives, birds will naturally spread the news.' The brocade of trees needs no loom to weave, the song of the 𤠔 bird needs no strings. Dense leaves make it difficult for the wind to pass through, sparse branches allow sunlight to easily penetrate.' Holding scriptures, he leaned against a quiet pond, strolling with a staff in the barren fields. His thoughts wandered beyond the distant Han River, entrusting his ideas to the white clouds. Fame and fortune were not his concern, letting his mind be peaceful and at ease. He lived to the age of one hundred and two, and died without illness.
Taisho Tripitaka Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 24
Composed by Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Part on Protecting the Dharma, Main Biographies 5, Supplementary Accounts 5
Biography of Shi Mingzhan of Zhiju Temple on Zhongnan Mountain in the Tang Dynasty (1)
Biography of Shi Huicheng of Shengguang Temple in the Tang Dynasty (2) (Daozhang)
Biography of Shi Zhishi of Dazongchi Temple in the Tang Dynasty (3) (Puying, Faxing)
Biography of Shi Falin of Longtian Temple on Zhongnan Mountain in the Tang Dynasty (4) (Huixu)
Biography of Great Sangha Chief Shi Cizang of Silla in the Tang Dynasty (5) (Yuansheng)
Shi Mingzhan (Shi (釋) is the surname, Mingzhan (明贍) is the given name). His surname was Du, and he was a native of Shiyi in Hengzhou. He had extraordinary conduct from a young age. The more than two thousand households in Longgui Village where he lived all praised him and spread his reputation by word of mouth. At the age of fourteen, he was well-versed in the scriptures, and at seventeen, he was proficient in history. The state and county then recommended him as a talented scholar, but he was naturally inclined to transcend the mundane and did not accept the summons. He went to Yingjue Temple on Feilong Mountain to become a monk. His teacher secretly considered him extraordinary, so he wrote a letter to Dharma Master Daochang of Daji Temple in Yexia, instructing him to rely on and study the 'Great Treatise' diligently. Soon after, he encountered a period of Dharma decline, so he concealed his identity and went to Dongjun. At the beginning of the Sui Dynasty, when the Dharma was revived, he was invited to Fancang Temple in Xiangzhou. He was determined to be chaste and upright, and did not interfere in improper matters. Apart from normal Buddhist affairs, he had no other involvements. Internally, he was proficient in both Mahayana and Hinayana Buddhism, and externally, he was well-versed in Confucian classics. The various schools of thought and historical records were what he enjoyed. Intending to observe the affairs of the state, he moved to the capital. In the third year of the Kaihuang era, the emperor issued an edict summoning him to translate scriptures and reside in Daxingshan Temple. Everyone admired his virtue.
望可宗。舉知寺任。辭而不免。便綱管之。大業二年。帝還京室。在於南郊。盛陳軍旅。時有濫僧染朝憲者。事以聞上。帝大怒。召諸僧徒並列御前。峙然抗禮。下敕責曰。條制久頒義須致敬。於時黃老士女。初聞即拜。惟釋一門儼然莫屈。時以贍為道望眾所推宗。乃答曰。陛下必欲遵崇佛教。僧等義無設敬。若準制返道。則法服不合敬俗。敕云。若以法服不合。宋武為何致拜。贍曰。宋氏無道之君。不拜交招顯戮。陛下有治存正。不陷無罪。故不敢拜。帝不屈其言。直遣舍人語僧。何為不拜。如此者五。黃巾之族連拜不已。惟贍及僧。長揖如故。兼抗聲對敘。曾無憚懾。帝乃問。向答敕僧是誰。錄名奏聞。便令視被戮。諸僧合樂安然而退。明旦有司募敢死者至闕陳謝。贍又先登雖達申遜之詞。帝夷然不述。但下敕于兩禪定各設盡京僧齋。再遺束帛特隆常準。后回蹕西郊顧京邑語朝宰曰。我謂國內無僧。今驗一人可矣。自爾頻參元選。僉議斯屬。下敕令住禪定。用崇上德故也。眾以贍正色執斷不避強禦。又舉為知事上座。整理僧務備列當時。大唐御世爰置僧官。銓擬明哲允折無滯。貞觀之初。以贍善識治方有聞朝府。召入內殿。躬升御床。食訖對詔。廣列自古以來明君昏主制御之術。兼陳釋門大拯以慈救為宗。帝大悅
。因即下敕。年三月六普斷屠殺。行陣之所皆置佛寺。登即一時七處同建。如豳州昭仁晉州慈雲。呂州普濟。汾州弘濟。洺州昭福。鄭州等慈。洛州昭覺。並官給匠石。京送奴隸。皆因贍之開發也。又私以每年施物。常飯千僧。大乘經論須者為寫。歲恒不絕。為報母恩及暮齒將臨。山棲是造。遂入太一山智炬寺而隱焉。京輦歸信遠趣于林。問道奉戒又繁常昔。乃自惟曰。攝心歸靜猶自煩乎。試縱余齡更還京邑。少時遇疾猶堪療治。乃曰。吾命極矣。可懸一月。枯骸累人。乃延諸大德就興善寺設齋辭訣。房杜僕射舉朝畢集。具赍助供䞋錫山積。贍通大舍懺辭告別。即日力杖出京返于智炬。竭誠勤注想觀西方。心通明利。告侍者曰。阿彌陀佛來也。須臾又云。二大菩薩亦至。吾于觀經成就十二。餘者不了。既具諸善相顏貌怡然奄爾而逝。春秋七十。即貞觀二年十月二十七日也。時以預記之驗。知命存乎。初未終前。遺令焚身。及阇維訖。乃見骸骨圓全都無縫道。當其頂上紫色瞱然。遂瘞于巖下。
釋慧乘。俗姓劉氏。徐州彭城人也。其先炎漢之緒。祖欣梁真前將軍瑯瑘太守。父雅陳兵部郎中。叔祖智強。少出家。陳任廣陵大僧正。善閑成論及大涅槃。乘年十二。發心入道。仍事強為師。服膺論席備探精理。十六啟強
【現代漢語翻譯】 現代漢語譯本：因此，皇帝立刻下令，在貞觀三年三月初六全面禁止屠殺。在軍隊駐紮的地方都建造佛寺。立即同時在七個地方興建佛寺，如豳州的昭仁寺，晉州的慈雲寺，呂州的普濟寺，汾州的弘濟寺，洺州的昭福寺，鄭州的等慈寺，洛州的昭覺寺。全部由官府提供工匠和石料，從京城調送奴隸，都是因為贍通（Shan Tong，人名）的倡導和開發。他還私下每年拿出財物，經常供養一千名僧人。對於需要大乘經論的人，就為他們抄寫，每年都不間斷。爲了報答母親的恩情，以及考慮到自己年事已高，將要隱居山林，於是進入太一山的智炬寺隱居。京城的官員和百姓都歸心向佛，傚法他隱居山林，問道奉戒的人比以前更多。於是他自己想：『即使收攝心神歸於平靜，還是感到煩惱。不如趁著剩餘的壽命，再回京城看看。如果生病了，或許還能得到治療。』後來他說：『我的壽命到頭了。大概還有一個月的時間。這副枯朽的身體會拖累別人。』於是邀請各位高僧到興善寺設齋，告別。房玄齡、杜如晦等朝廷大臣全部到場，帶著大量的供品和佈施，堆積如山。贍通大師懺悔告別。當天，他拄著枴杖離開京城，返回智炬寺。竭盡誠意，專注觀想西方極樂世界。心境通透明亮。他告訴侍者說：『阿彌陀佛（Amitābha，西方極樂世界的佛）來了。』過了一會兒又說：『兩位大菩薩（Bodhisattva，佛教中發願普度眾生的修行者）也到了。我對《觀經》（Visualization Sutra）已經成就了十二觀，其餘的還沒有明白。』說完這些，他面容安詳，帶著各種吉祥的徵兆，安然去世，享年七十歲，時間是貞觀二年十月二十七日。當時人們因為他之前預言的應驗，知道他的壽命是天定的。最初在他臨終前，留下遺囑要火化。火化完畢后，發現他的骸骨完整圓潤，沒有一絲縫隙，頭頂上呈現出紫色的光芒。於是將他的骨灰埋葬在山巖下。 釋慧乘（Shi Huicheng，人名），俗姓劉氏，是徐州彭城人。他的祖先是炎漢的後裔。祖父劉欣（Liu Xin）是梁朝的真前將軍、瑯琊太守。父親劉雅（Liu Ya）是陳朝的兵部郎中。叔祖劉智強（Liu Zhiqiang）年輕時出家，在陳朝擔任廣陵大僧正，精通《成實論》（Satyasiddhi Shastra）和《大涅槃經》（Mahāparinirvāṇa Sūtra）。慧乘十二歲時，發心入道，於是拜智強為師，認真學習經論，深入探究其中的精妙道理。十六歲時，慧乘向智強
【English Translation】 English version: Therefore, the emperor immediately issued an edict, completely banning slaughter on the sixth day of the third month of the third year of the Zhenguan era. Buddhist temples were built in all places where troops were stationed. Temples were immediately built simultaneously in seven locations, such as Zhaoren Temple in Binzhou, Ciyun Temple in Jinzhou, Puji Temple in Luzhou, Hongji Temple in Fenzhou, Zhaofu Temple in Mingzhou, Dengci Temple in Zhengzhou, and Zhaojue Temple in Luozhou. All were provided with craftsmen and stones by the government, and slaves were sent from the capital, all due to the advocacy and development of Shan Tong (personal name). He also privately used his wealth every year to regularly provide meals for a thousand monks. For those who needed Mahayana scriptures and treatises, he would have them copied, without interruption every year. To repay his mother's kindness and considering his advanced age and impending seclusion in the mountains, he entered the Zhiju Temple on Mount Taiyi to live in seclusion. Officials and commoners in the capital all turned to Buddhism, emulating his seclusion in the mountains, and the number of people seeking the Way and observing precepts increased more than before. So he thought to himself: 'Even if I collect my mind and return to stillness, I still feel troubled. It would be better to take advantage of my remaining years and return to the capital to see. If I get sick, perhaps I can still be treated.' Later he said: 'My life is coming to an end. There is probably one month left. This withered body will burden others.' So he invited all the eminent monks to set up a vegetarian feast at Xingshan Temple to bid farewell. Fang Xuanling, Du Ruhui, and other court officials all attended, bringing a large amount of offerings and donations, piled up like mountains. Great Master Shan Tong repented and bid farewell. On that day, he left the capital with a cane and returned to Zhiju Temple. He devoted himself wholeheartedly, focusing on visualizing the Western Pure Land. His mind was clear and bright. He told his attendant: 'Amitābha (Buddha of the Western Pure Land) is coming.' After a while, he said again: 'The two great Bodhisattvas (enlightenment being) have also arrived. I have achieved twelve visualizations in the Visualization Sutra, and the rest I do not understand.' After saying these words, his face was peaceful, with various auspicious signs, and he passed away peacefully, at the age of seventy, on the twenty-seventh day of the tenth month of the second year of the Zhenguan era. At that time, people knew that his life was predetermined because of the fulfillment of his previous predictions. Initially, before his death, he left a will to be cremated. After the cremation, it was found that his bones were complete and round, without a single seam, and a purple light appeared on the top of his head. So his ashes were buried under the rocks. Shi Huicheng (personal name), whose secular surname was Liu, was a native of Pengcheng in Xuzhou. His ancestors were descendants of the Yan Han dynasty. His grandfather, Liu Xin, was a General of the True Front and Governor of Langya in the Liang dynasty. His father, Liu Ya, was a Secretary of the Ministry of War in the Chen dynasty. His uncle, Liu Zhiqiang, became a monk at a young age and served as the Great S僧正 of Guangling in the Chen dynasty, proficient in the Satyasiddhi Shastra and the Mahāparinirvāṇa Sūtra. At the age of twelve, Huicheng resolved to enter the Way and served Zhiqiang as his teacher, diligently studying the scriptures and treatises, and deeply exploring their profound principles. At the age of sixteen, Huicheng asked Zhiqiang
曰。離家千里。猶名在家沙門也。諸廣游都郡疏諸耳目。強從之。便下楊都。聽莊嚴寺智㬭法師成實。爰始具戒。即預陳武帝仁王齋席。對御論義詞辯絕倫。數千人中獨迴天眷。至四月八日。陳主于莊嚴寺總令義集乘。當時豎佛果出二諦外義。有一法師英俠自居擅名江左。舊住開泰后入祇洹。乃問曰。為佛果出二諦外。二諦出佛果外。乘質云。為法師出開泰。為開泰出法師。彼曰。如鴛鴦鳥不住圊廁。乘應聲曰。釋提桓因不與鬼住。彼曰。鳩翅羅鳥不棲枯樹。乘折云。譬如大海不宿死屍。於時㬭公處座嘆曰。辯才無礙其鋒難當者也。躬于帝前賞天柱納袈裟。由是令響通振鄰國斯傳。陳桂陽王尚書毛喜僕射江總等。並申久敬咸慕德音。屬陳季道離隋風遠扇。太尉晉王于江都建慧日道場。遍詢碩德。乘奉旨延住。仍號家僧。后從王入朝頻蒙內見。時凈影慧遠。道聲揚播。由來不面。因過值講即申言論。義高詞麗聲駭聽徒。遠顧曰。何處吳僧唇舌陵人。復豈逾此。王聞之彌敬其詞辯。時慧日創立搜楊一化。並號龍象咸問義門。既爰初盛集法輪肇駕。王乃請乘盡心。言論不有見尊致結。既承資蓄縱辯無前。折關陳款皆傾巢穴。甚稱王望。別賞帛百段。暨高祖東巡岱宗鑾駕伊洛。敕遣江南吳僧與關東大德升殿豎義。乘應旨首登。
命章對論。巧問勃興切並紛集。縱橫駱驛罔弗喪律亡圖。高祖目屬稱揚。群英嘆異。開皇十七年。于楊州永福寺。建香臺一所。莊飾金玉絕世罕儔。及晉王即位。彌相崇重。隨駕行幸無處不經。大業六年。有敕郡別簡三大德入東都。於四方館仁王行道。別敕乘為大講主。三日三夜興諸論道。皆為折暢靡不冷然。從駕張掖。蕃王畢至。奉敕為高昌王麹氏講金光明。吐言清奇聞者嘆咽。麹布發於地。屈乘踐焉。至八年帝在東都。于西京奉為二皇雙建兩塔七層木浮圖。又敕乘送舍利瘞于塔所時四方道俗百辟諸侯各出名珍。于興善寺北天門道南。樹列勝場三十餘所。高幢華蓋接影浮空。寶樹香菸望同雲霧。迎延靈骨至於禪定。僉共請乘開仁王經。華俗士庶正道日登。咸嘉賞讚。十二年于東都圖寫龜茲國檀像。舉高丈六。即是後秦羅什所負來者。屢感禎瑞故用傳持。今在洛州凈土寺。會隋室分崩唐皇御歷。武德四年掃定東夏。有敕偽亂地僧是非難識。州別一寺留三十僧。餘者從俗。上以洛陽大集名望者多。奏請二百許僧住同華寺。乘等五人敕住京室。於時乘從偽鄭詞被牽連。主上素承風問。偏所顧屬。特蒙慰撫命住勝光。秦國功德咸歸此寺。武德八年。歲居協洽。駕幸國學將行釋奠。堂置三坐擬敘三宗。眾復樂推乘為導首。時五
【現代漢語翻譯】 現代漢語譯本： 命章對論：巧妙的提問勃然興起，密集而至。縱橫交錯，沒有不喪失法度、失去章法的。高祖（隋文帝楊堅）注目讚揚，眾位英傑歎服稱奇。 開皇十七年（597年），在揚州永福寺建造了一座香臺，用金玉裝飾，世間罕見。等到晉王（隋煬帝楊廣）即位后，更加崇尚重視，每次隨駕出行，沒有不經過的。 大業六年（610年），有皇帝的敕令，各郡選拔三大德高僧進入東都（洛陽），在四方館宣講《仁王經》。特別敕令乘法師擔任大講主，三天三夜，各種論辯興起，都能透徹地解釋，沒有不心悅誠服的。隨駕前往張掖，各藩王都到齊了，奉敕為高昌王麹氏講解《金光明經》，言辭清妙奇特，聽者嘆息讚賞。麹氏鋪設坐席于地，屈乘法師登座講法。 到大業八年（612年），皇帝在東都，（有人）在西京（長安）奉旨為二皇（指隋文帝和隋煬帝）建造兩座七層木塔，用來安放佛舍利。又敕令乘法師護送舍利安葬在塔內。當時四方僧俗、百官諸侯各自拿出珍貴的寶物，在興善寺北天門道南，樹立了三十多處勝地，高大的幢幡華蓋連線成片，寶樹香菸望去如同雲霧。迎接靈骨到達禪定寺，大家共同請求乘法師開講《仁王經》，華夏的士人百姓，正道日益增長，都讚美稱賞。 大業十二年（616年），在東都臨摹龜茲國（今新疆庫車一帶）的旃檀佛像，高一丈六尺，就是後秦鳩摩羅什（Kumārajīva）所帶來的那尊。屢次感應到吉祥的徵兆，所以用以流傳供奉。現在在洛州凈土寺。 適逢隋朝瓦解，唐朝建立。武德四年（621年），平定了天下。有皇帝的敕令，說偽政權統治下的僧人難以辨別真偽，各州保留一所寺廟，留下三十名僧人，其餘的還俗。皇上認為洛陽有名望的僧人很多，奏請二百多名僧人住在同華寺。乘法師等五人奉敕住在京城寺院。當時，乘法師因為與偽鄭政權有牽連而被牽連，皇上（唐高祖李淵）一向聽聞他的名聲，特別關照他，特別受到慰問安撫，命他住在勝光寺。秦國的功德都歸於這座寺廟。 武德八年（625年），太學將要舉行釋奠禮，在殿堂設定三個座位，打算安排三位宗師。眾人推舉乘法師為首座。當時五
【English Translation】 English version: 'Ming Zhang Dui Lun': Skillful questions arose vigorously and gathered densely. They crisscrossed, and nothing failed to lose its rules and regulations. Emperor Gaozu (Emperor Wen of Sui, Yang Jian) watched and praised, and the heroes admired and marveled. In the seventeenth year of Kaihuang (597), a fragrance platform was built in Yongfu Temple in Yangzhou, decorated with gold and jade, which was rare in the world. When Prince Jin (Emperor Yang of Sui, Yang Guang) ascended the throne, he respected and valued it even more. Every time he traveled with the emperor, he would pass by it. In the sixth year of Daye (610), there was an imperial decree that each prefecture should select three virtuous monks to enter the Eastern Capital (Luoyang) to preach the 'Ren Wang Jing' (Sutra of Humane Kings) in the Sifang Pavilion. A special decree was issued for Dharma Master Cheng to serve as the chief lecturer. For three days and three nights, various debates arose, and they were able to explain them thoroughly, and no one was unconvinced. Following the emperor to Zhangye, all the vassal kings arrived, and he was ordered to explain the 'Golden Light Sutra' (Suvarṇaprabhāsa Sūtra) to King Qu of Gaochang. The words were clear and peculiar, and the listeners sighed and praised. The Qu family laid out seats on the ground, and Dharma Master Cheng ascended to the seat to preach the Dharma. In the eighth year of Daye (612), when the emperor was in the Eastern Capital, (someone) in the Western Capital (Chang'an) built two seven-story wooden pagodas for the two emperors (referring to Emperor Wen of Sui and Emperor Yang of Sui) to enshrine the Buddha's relics. He also ordered Dharma Master Cheng to escort the relics to be buried in the pagoda. At that time, monks and laypeople from all directions, officials and princes, each took out precious treasures, and more than 30 scenic spots were established south of Tianmen Road in the north of Xingshan Temple. The tall banners and canopies were connected, and the incense smoke from the precious trees looked like clouds and mist. Welcoming the spiritual bones to Dingchan Temple, everyone jointly requested Dharma Master Cheng to open the 'Ren Wang Jing' (Sutra of Humane Kings), and the scholars and people of China, the right path increased day by day, and they all praised and praised. In the twelfth year of Daye (616), a sandalwood Buddha statue of the Kingdom of Kucha (now the Kucha area of Xinjiang) was copied in the Eastern Capital, which was one foot and six feet high, which was the one brought by Kumārajīva of the Later Qin Dynasty. Auspicious omens have been repeatedly sensed, so it is used for circulation and worship. Now in Jingtu Temple in Luozhou. It happened that the Sui Dynasty disintegrated and the Tang Dynasty was established. In the fourth year of Wude (621), the world was pacified. There was an imperial decree saying that the monks under the rule of the pseudo-regime were difficult to distinguish between true and false. Each state retained a temple and left 30 monks, and the rest returned to secular life. The emperor believed that there were many famous monks in Luoyang, and requested that more than 200 monks live in Tonghua Temple. Dharma Master Cheng and other five people were ordered to live in the temples of the capital. At that time, Dharma Master Cheng was implicated because of his involvement with the pseudo-Zheng regime. The emperor (Emperor Gaozu of Tang, Li Yuan) had always heard of his reputation, and took special care of him. He was specially comforted and ordered to live in Shengguang Temple. The merits of the Qin state all belong to this temple. In the eighth year of Wude (625), the Imperial College was about to hold the Shi Dian ceremony, and three seats were set up in the hall, intending to arrange three masters. Everyone recommended Dharma Master Cheng as the first seat. At that time, five
都才學三教通人。星布義筵云羅綺席。天子下詔曰。老教孔教此土先宗。釋教后興宜崇客禮。令老先次孔末後釋宗。當爾之時相顧無色。乘雖登坐情慮莫安。今上時為秦王。躬臨位席。直視乘面目未曾回。頻降中使十數教云。但述佛宗光敷帝德。一無所慮。既最末陳唱諦徹前通。乃命宗云。上天下地榮貴所資。緣業有由必宗佛聖。今將敘大致理具禮儀。併合掌虔跪。使師資有據。聲告才竟。皇儲以下爰逮群僚。各下席䠒跪佇聆逸辯。乘前宣帝德云。陛下巍巍堂堂。若星中之月云云。次述釋宗。后以二難雙徴兩教。玄梯廣佈義網高張。莫不躡向風馳應機雲涌。既而天子回光敬美其道。群公拜手請從弘業。黃巾李仲卿。結舌無報。博士祭酒等。束體轅門。慧日更明法雲還布。當又下詔問乘曰。道士潘誕奏。悉達太子不能得佛。六年求道方得成佛。是則道能生佛。佛由道成。道是佛之父師。佛乃道之子弟。故佛經云。求于無上正真之道。又云體解大道發無上意。外國語云阿耨菩提。晉音翻之無上大道。若以此驗。道大佛小。於事可知。乘報略云。震旦之與天竺。猶環海之比麟洲。聃乃週末始興。佛是周初前出。計其相去二十許王。論其所經三百餘載。豈有昭王世佛而退求敬王時道乎句虛驗實足可知也。仲卿向敘。道者有太上
大道。先天地生。鬱勃洞虛之中。煒燁玉清之上。是佛之師。不言周時之老聃也。且五帝之前未聞有道。三王之季始有聃名。漢景已來方興道學。窮今討古道者為誰。案七藉九流。經國之典。宗師周易。五運相生。既辟兩儀。陰陽是判。故曰一陰一陽之謂道。陰陽不測謂之神。天地於事可明。陰陽在生有驗。此理數然也。不云有道先天地生。道既莫測從何能生佛。故車胤云。在己為德及物為道。殷仲文云。德者得也。道者由也。言得孝在心由之而成也。論衡云。立身之謂德。成名之謂道。道德也者為若此矣。卿所言道寧異是乎。若異斯者不足歸信。豈有頭戴金冠身被黃褐。鬢垂素髮手把玉璋。別號天尊居大羅之上。獨名大道治玉京之中。山海之所未詳。經史之所不載。大羅既焉有之說。玉京本亡是之談。言畢下座。舉朝屬目。此時獨據詞宗。余術無為而退。一席楊扇萬代舟航。可尚可師立功立事。近假叨幸之力。遠庇護念之恩也。貞觀元年。乘以銜荷特命義須崇善。奉為聖上于勝光寺起舍利寶塔。像設莊嚴備諸神變。並建方等道場。日夜六時行坐三業。以貞觀四年十月二十日。終於舊房。春秋七十有六。門人道璋先奉遺旨。于南山谷口焚之。私斂余灰還於勝光起塔。沙門法琳為制碑文。見於別集。惟乘釋蒙據道護法為
心。撫物䘏窮彌留情曲。而詞辯無滯文義俱揚。寫送若流有逾宿誦。此之一術歿后絕蹤。而身歷三朝政移六帝。頻升中殿面對天顏。神氣消散映徹墻仞。自見英德莫不推焉。又卿士王公妃嬪庶族。皆稟涂香申明供禮。所講涅槃般若金鼓維摩地持成實等。各數十遍。璋即乘之猶子也。少所恭奉。立性誠愨偏能唄讚。清囀婉約有勢於時。每為都講亦隸倫則。京邑后附多向其塵云。
釋智實。俗姓邵氏。雍州萬年人也。童稚兒叢譎詭超異。預有談論必以佛理為言先。十一出家。住大總持寺。聽敘玄奧。登共器之。隨以小緣而能通暢宏遠。自涅槃攝論俱舍毗曇。皆鏡其深義開其關鑰。兼以思力堅明才氣雄雅。武德之歲初平鄭國。三大法師慧乘道宗辯相等。西赴京師。主上時為秦王威明寓內志奉釋門。乃請前三德並京邑。能論之士二十餘僧。在弘義宮。通霄法集。實年十三。最居下座。上命令對論。發言清卓驚絕前聞。新至諸僧無敢繼響。上及諸王異聲同嘆曰。此小師最俊烈。后必紹隆三寶矣。實眉間白毫可數寸。光映顏顙。沙門吉藏。摩其頂捋其毫曰。子有異相。當躡跡能仁。恨吾老矣。不見成德。武德七年。獫狁孔熾屢舉烽爟。前屆北地官軍相拒。有僧法雅。夙昔見知。武皇通重給其妻媵任其愆溢。僧眾惘然無敢陳者
。奏請京寺驍捍千僧用充軍伍。有敕可之。雅即通聚簡練別立團隊。既迫王威寂無抗拒。實時年二十有一。深究雅懷恐興異度。事或彰陳必累大法。乃致書于雅曰。與子同生像季。共屬陵遲。悲六道之紛然。愍四生之未悟。子每游鳳闕。恒遇龍顏。理應灑甘露于帝心。蔭慈雲于含識。何乃起善星之勃見。鼓調達之噁心。令善響沒于當時。丑跡揚於後代。豈不以朝含安忍省納芻蕘。恣此愚情述斯頑見。嗟乎可悲寔傷其類。且自多羅既斷。終不更生。折石已分義無還合。急持衣缽早出伽藍。使清濁異流蘭艾殊別。使群臣息于譏論。梵志寂于謗聲。定水噎而更通。慧燈晦而還照。此言至矣。想見如流。雅得書逾怒。科督轉切。備辦軍器。剋日將發。實騰入其眾。大哭述斯乖逆。壞大法輪。即是魔事。預是千僧同時號叫。聽者寒心下淚。實遂擒撮法雅毆擊數拳告云。我今降魔。使邪正有據。雅以事聞帝云。此道人大粗。付法推刻。即被枷禁。初無怖色。將欲加罪。僕射蕭瑀等奏。稱精進有聞。敕乃罷令還俗。所選千人並停復寺。實雖處俗壤。而兵役得停。欣泰其心曾無憾結。貞觀元年。敕遣治書侍御史杜正倫。撿挍佛法清肅非濫。實恐法雅猶乘先計濫及清徒。乃致書于使曰。沈俗僧智實白。實懷橘之歲。陟清信之名。采李之年
【現代漢語翻譯】 奏請京寺驍捍千僧用充軍伍。皇帝下令批準。法雅隨即召集僧人進行訓練，另立團隊。由於皇威逼迫，無人敢於反抗。當時智實年僅二十一歲，他深入了解法雅的意圖，擔心他會做出不尋常的事情，事情一旦暴露，必定會牽連到佛法。於是他寫信給法雅說：『我和你一同生於像法末季，共同面臨衰敗的局面。我悲憫六道眾生的紛亂，憐憫四生尚未覺悟。你每次遊歷京城，總能見到皇帝。理應向皇帝心中灑下甘露，以慈悲的雲朵覆蓋所有生靈。為何要像善星比丘一樣突然變節，鼓動提婆達多的邪惡之心，使美好的名聲在當時就消失，醜陋的行跡流傳於後世？難道不應該以朝廷寬容忍耐之心，採納我的淺薄之見，放縱我的愚蠢之情，陳述我的固執之見嗎？唉，真是可悲，實在令人傷心。況且自從多羅樹被砍斷，終究不能再生；斷裂的石頭已經分開，道義上無法再合攏。趕快拿著你的衣缽，離開寺院，使清濁之流有所區別，蘭草和艾草有所不同。使群臣停止譏諷議論，使外道寂靜無聲。使將要斷絕的定水重新流通，使將要熄滅的慧燈重新照亮。這些話是至理名言，想必你聽了會像流水一樣涌入心中。』法雅收到信后更加憤怒，催促督辦更加緊迫，準備好軍用器械，確定日期就要出發。智實跑到僧眾中，大哭著陳述法雅的悖逆行為，說他要破壞佛法，這簡直是魔事。事先約定好的千名僧人同時號叫，聽者都感到寒心落淚。智實於是抓住法雅，毆打了他幾拳，並說：『我今天降伏邪魔，使邪正有所依據。』法雅將此事稟告皇帝，說：『這個道人非常粗魯，推翻佛法。』智實隨即被戴上枷鎖囚禁，但他始終沒有絲毫畏懼之色。將要對他進行處罰時，僕射蕭瑀等人上奏，稱智實精進修行，頗有聲名。皇帝下令免除他的罪責，讓他還俗，所選的千人也全部停止充軍，恢復寺院。智實雖然身處俗世，但兵役得以停止，心中欣喜，沒有絲毫怨恨。貞觀元年，皇帝下令派遣治書侍御史杜正倫，檢查佛法，清除不合格的僧人。智實擔心法雅仍然按照先前的計劃，牽連到清白的僧人，於是寫信給杜正倫說：『沉溺於世俗的僧人智實稟告。我在懷橘的年齡，就獲得了清信之名，在採摘李子的年齡 現代漢語譯本
【English Translation】 A request was made to the court to use the brave and fierce monks from the capital's temples to fill the ranks of the army. The emperor approved the request. Fa Ya then gathered and trained the monks, establishing separate teams. Due to the pressure of imperial authority, no one dared to resist. At that time, Zhi Shi was only twenty-one years old. He deeply understood Fa Ya's intentions and feared that he would do something unusual. Once the matter was exposed, it would inevitably implicate the Dharma. So he wrote a letter to Fa Ya, saying: 'You and I were born in the degenerate age of the Dharma, facing decline together. I grieve for the chaos of the six realms and pity the unenlightened state of the four types of beings. Every time you travel to the capital, you always meet the emperor. You should sprinkle the nectar of Dharma into the emperor's heart and cover all beings with the clouds of compassion. Why do you suddenly change like the Bhikkhu Sunaksatra, inciting the evil mind of Devadatta, causing good reputation to disappear in this era and ugly deeds to spread to future generations? Shouldn't you use the court's tolerance and patience to accept my humble opinions, indulge my foolish feelings, and state my stubborn views? Alas, it is truly sad and heartbreaking. Moreover, since the Tala tree is cut down, it can never grow again; the broken stone has been separated, and it is impossible to reunite it morally. Quickly take your robes and bowl and leave the monastery, so that the clear and turbid streams can be distinguished, and the orchids and artemisia can be differentiated. Let the officials stop their ridicule and criticism, and let the heretics be silent. Let the stream of Samadhi that is about to be cut off flow again, and let the lamp of wisdom that is about to be extinguished shine again. These words are the ultimate truth, and I believe they will flow into your heart like a stream.' Fa Ya became even more angry after receiving the letter, urging and supervising the preparations more urgently, preparing military equipment, and setting a date for departure. Zhi Shi ran into the crowd of monks, crying and recounting Fa Ya's rebellious behavior, saying that he was destroying the Dharma, which was simply the work of Mara (demon). The thousand monks who had been arranged in advance shouted at the same time, and the listeners felt chilled and shed tears. Zhi Shi then grabbed Fa Ya, punched him a few times, and said: 'Today I subdue the demon, so that there is a basis for distinguishing between right and wrong.' Fa Ya reported this matter to the emperor, saying: 'This Daoist (monk) is very rude and overthrows the Dharma.' Zhi Shi was immediately put in shackles and imprisoned, but he showed no fear at all. When they were about to punish him, the ministers Xiao Yu and others memorialized, saying that Zhi Shi was diligent in practice and had a good reputation. The emperor ordered that he be exempted from punishment, allowed to return to secular life, and the thousand people selected were all stopped from joining the army and the temples were restored. Although Zhi Shi was in the secular world, the military service was stopped, and he was happy in his heart without any resentment. In the first year of the Zhenguan era, the emperor ordered Du Zhenglun, the supervising censor of the Ministry of Justice, to inspect the Buddhist Dharma and eliminate unqualified monks. Zhi Shi was worried that Fa Ya would still follow the previous plan and implicate innocent monks, so he wrote a letter to Du Zhenglun, saying: 'The monk Zhi Shi, who is immersed in secular life, reports. At the age of holding oranges, I gained the name of pure faith, at the age of picking plums English version
。染息慈之位。雖淺智褊能。然感希先達。竊見化度寺僧法雅。善因曩世受果今生。如安上之遊秦。似遠公之入晉。理應守護鵝之行持結草之心。思報皇王之恩奉酬覆載之德。乃于支提靜院。恒為宰殺之坊。精舍林中。鎮作妻孥之室。脫千僧之服。四海愴動地之悲。謗七佛之經。萬國嗟訴天之怨。自漢明感夢摩滕入洛已來。無數名人頗曾聞也。皇帝受禪撫育萬方。欲使王道惟清法海無穢。公策名奉節。許道亡身。除甘蔗之災。拔空腹之樹。使禪林郁映慧苑扶疏。茂實嘉聲振于邦國。寧可忍斯邪佞。仍捧缽于祇桓。棄我貞廉。絕經行於靈塔。龍門深浚奉見無由。天意高懸流問何日。惟公鑒同水鏡。智察幽微。仰愿拯驚翼于華箱。濟涸鱗于窮轍。輕以忓陳。但增悚懼。后法雅竟以狂狷被誅。倫以事聞。乃下敕云。智實往經論告法雅。預知粗勃。自還俗已來。又不虧戒行。宜依舊出家。因返寺房綜括前業。捃討幽致有譽京室。十一年。駕往洛州。下詔云。老君垂範。義在清虛。釋迦貽則。理存因果。求其教也汲引之跡殊涂。求其宗也弘益之風齊致。然大道之行。肇于遂古。源出無名之始。事高有形之外。邁兩儀而執行。包萬物而亭育。故能經邦致治。反樸還淳。至如佛教之興基於西域。逮於後漢方被中土。神變之理多方。報
應之緣匪一。洎乎近世崇信滋深。人冀當年之福。家懼來生之禍。由是滯俗者聞玄宗而大笑。好異者望真諦而爭歸。始波涌于閭里。終風靡于朝廷。遂使殊俗之異郁為眾妙之先。諸華之教翻居一乘之後。流遁忘返于茲累代。今鼎祚克昌。既憑上德之慶。天下大定亦賴無為之功。宜有解張闡茲玄化。自今已后。齋供行立至於稱謂。道士女道士可在僧尼之前。庶敦反本之俗。暢於九有。貽諸萬葉。時京邑僧徒各陳極諫。語在別紀。實惟像運湮沈開明是屬。乃攜大德法常等十人。隨駕至闕。上表曰。法常等言。法常等。年迫桑榆。始逢太平之世。貌同蒲柳。方值聖明之君。竊聞父有諍子君有諍臣。法常等。雖預出家。仍在臣子之例。有犯無隱。敢不陳之。伏見詔書。國家本系出自柱下。尊祖之風形於前典。頒吾天下無德而稱。令道士等處僧之上奉以周施。豈敢拒詔。尋老君垂範。治國治家。所佩服章亦無改異。不立觀宇不領門徒。處柱下以真全。隱龍德而養性。智者見之謂之智。愚者見之謂之愚。非魯司寇莫之能識。今之道士不遵其法。所著衣服並是黃巾之餘。本非老君之裔。行三張之穢術。棄五千之妙門。反同張禹漫行章句。從漢魏已來。常以鬼道化于浮俗。妄托老君之後。實是左道之苗。若位在僧之上誠恐真偽同流有損
國化。如不陳奏。何以表臣子之情。謹錄道經及漢魏諸史佛先道后之事。如前伏願。天慈曲垂聽覽。敕遣中書侍郎岑文字。宣敕語僧等。明詔久行。不伏者與杖。諸大德等。咸思命難。飲氣吞聲。實乃勇身。先見口云。不伏此理。萬刃之下甘心受罪。遂杖之放還。抱思旋京晦跡華邑。處於渭陽之三原焉。信心之侶敬奉如雲。情計莫因。遂感氣疾。知命非久。欲與故人相別。而生不騎乘。乃令弟子四人各執床角輿至本寺。精爽不雜。召諸知友執手訣云。實以虛薄妄廁僧儔。一期既至知復何述。但恨此身虛死未曾為法。以為慨然。近夢阿私陀仙見及云。常得出家。想非徒說。少時卒于大總持寺。春秋三十有八。即貞觀十二年正月也。實自生能不入市𢌅。不執錢寶。不求利涉。三衣瓶缽常不離身。雖當日往還。而始無輒離。志行嚴肅殊有軌度。攝誘多方。故四遠道俗逃放之僧。多依附之。親侍沙門七人。皆供承有敘。通共嘉焉。總持故塔修奉者希。實香燈供養以為己業。病轉就篤。渧水不通已經旬日。侍人非時進漿。實曰。大聖垂誡其可欺乎。吾見臨終犯戒者多矣。豈使累劫之誠而陷於一咽者哉。遂閉氣而止。又問以終事。答云。譬如彎弓放矢。隨處即落。觀于山水未有親疏之心。任時量處省事為要乃葬南郊僧墓中。斯亦達
【現代漢語翻譯】 現代漢語譯本：如果我不上奏這些情況，又如何表達我作為臣子的心意呢？我謹記錄了道教的經典以及漢魏時期諸史中佛教先於道教的事情，像之前一樣，伏請皇上慈悲，垂聽並採納我的意見。請皇上下令派遣中書侍郎岑文字，向僧侶們宣讀聖旨，明確詔令要長期執行，不服從者處以杖刑。各位大德高僧們，都考慮到性命攸關，忍氣吞聲。唯獨釋實法師非常勇敢，率先表示：『我不服從這個道理，即使身受萬刃之刑也甘心受罪。』於是，朝廷對他施以杖刑並將他放逐。釋實法師懷著滿腔思緒回到京城，隱居在渭水北面的三原縣。信仰他的人們像云一樣敬奉他，情意深厚無法估量。不久之後，他因感氣而生病，知道自己壽命不長，想要與老朋友們告別。因為他生前不騎馬坐車，於是讓四個弟子各抬床角，將他抬到本寺。他神志清醒，召集各位知己好友，執手告別說：『我以虛假的才能，冒昧地混在僧侶之中。既然壽命已到，又有什麼可說的呢？只恨我此身虛度，沒有為佛法做過什麼，』為此他感到非常慨嘆。他最近夢見阿私陀仙（Asita，一位預言釋迦牟尼成佛的仙人）來見他，並說：『你常常可以出家。』我想這不是空話。不久之後，釋實法師在大總持寺圓寂，享年三十八歲，那是貞觀十二年正月。釋實法師自出生以來，就不進入市場，不執著于錢財，不追求利益。三衣（tricivara，佛教僧侶穿的三件袈裟）、瓶（缽，托缽）從不離身。即使當天往返，也從不輕易離開。他的志向和行為嚴肅認真，很有規範。他攝受和引導信徒的方式多種多樣，所以四面八方的道士、俗人和逃避兵役的僧人，都依附於他。親近侍奉他的沙門（sramana，出家求道者）有七人，都盡心盡力地服侍他，大家都稱讚他們。總持寺的舊塔很少有人修繕，釋實法師將香燈供養作為自己的事業。他的病情越來越嚴重，滴水不進已經十幾天了。侍從在非時的時候給他送上米漿，釋實法師說：『大聖的告誡，怎麼可以欺騙呢？我見過臨終時犯戒的人太多了，難道要讓我累劫的誠心，因為這一口米漿而毀於一旦嗎？』於是他閉氣而停止呼吸。又問他關於身後事，他回答說：『譬如彎弓射箭，隨處落地。看待山水，沒有親疏之分。一切隨順時勢，量力而行，以省事為要。』於是將他安葬在南郊的僧人墓地中。這也是一種通達。
【English Translation】 English version: If I do not present these matters, how can I express the feelings of a subject? I respectfully record the Daoist scriptures and the events in the histories of the Han and Wei dynasties where Buddhism preceded Daoism, and as before, I humbly request that Your Majesty be merciful, listen to and adopt my suggestions. Please order the dispatch of the Zhongshu Shilang (Imperial Secretary) Cen Wenben to proclaim the imperial edict to the monks, clearly stating that the decree should be implemented for a long time, and those who disobey will be punished with caning. All the virtuous monks considered the importance of their lives and swallowed their anger. Only Dharma Master Shi Shi was very brave and took the lead in saying: 'I do not accept this reasoning, and I am willing to suffer the punishment of ten thousand blades.' Therefore, the court caned him and released him. Dharma Master Shi Shi returned to the capital with full of thoughts and lived in seclusion in Sanyuan County, north of the Wei River. Those who believed in him revered him like clouds, and their affection was immeasurable. Soon after, he fell ill due to atmospheric influences, knowing that his life was not long, and wanted to bid farewell to his old friends. Because he did not ride horses or carriages during his lifetime, he asked four disciples to carry the corners of his bed and carry him to the temple. He was clear-minded, summoned all his close friends, held hands and said goodbye: 'I, with false talents, presumptuously mingled among the monks. Now that my life has come to an end, what else can I say? I only regret that this life has been wasted and I have not done anything for the Dharma.' He felt very sad about this. He recently dreamed that Asita (Asita, a sage who predicted Shakyamuni's enlightenment) came to see him and said: 'You can often become a monk.' I think this is not empty talk. Soon after, Dharma Master Shi Shi passed away at the Da Zongchi Temple at the age of thirty-eight, which was the first month of the twelfth year of Zhenguan. Since his birth, Dharma Master Shi Shi did not enter the market, did not cling to money, and did not pursue profit. The tricivara (tricivara, the three robes worn by Buddhist monks) and the bowl (alms bowl) were always with him. Even if he returned on the same day, he never left easily. His aspirations and actions were serious and disciplined, and he had many ways to attract and guide believers, so Taoists, laypeople, and monks who escaped military service from all directions attached themselves to him. Seven sramanas (sramana, renunciates seeking the path) closely attended to him, all serving him diligently, and everyone praised them. Few people repaired the old pagoda of the Da Zongchi Temple, and Dharma Master Shi Shi made incense and lamp offerings his career. His condition worsened, and he had not taken a drop of water for more than ten days. The attendant offered him rice soup at an inappropriate time, and Dharma Master Shi Shi said: 'How can the teachings of the Great Sage be deceived? I have seen too many people who break the precepts at the time of death. How can I let my sincerity of many kalpas be ruined by this mouthful of rice soup?' So he closed his breath and stopped breathing. When asked about his funeral arrangements, he replied: 'It is like bending a bow and shooting an arrow, which falls wherever it lands. Looking at the mountains and rivers, there is no sense of closeness or distance. Everything should follow the trend, act according to one's ability, and simplicity is the key.' So he was buried in the monks' cemetery in the southern suburbs. This is also a kind of understanding.
性之一方矣。終后三原信士。方三十餘里皆為立靈廟。夜別四五百人。聚臨如喪厥親。迄于百日眾方分散。
初總持寺有僧普應者。亦烈亮之士也。通涅槃攝論。有涯略之致。以傅奕上事群僧蒙然無敢諫者。應乃入秘書太史局公集。郎監命奕對論。無言酬賞但云。禿丁妖語不勞敘接。應曰。妖孽之作有國同誅。如何賢聖俱崇。卿獨侮慢。奕不答。應退造破邪論兩卷。皆負籧篨徑詣朝堂。以陳所述。時執事者以聖上開治通諫。芻蕘雖納奕表未將。理當不為程達。應乃多寫論本。日往朝省。卿相郎暑鼓言奕表。牽挽奕手與談正理。素本淺學。假詞於人。杜口不對。斯亦彭享強捍。僧杰不可抑也。應之所師法行者。亦貞素之僧也。俱住總持。眾首之最。立操孤拔與物不群。每日六時常立參像。自問自答入進殿中。乃至勞遣應聲如在。精愨特立眾難加焉。故又目之為高行也。行見塔廟必加治護。飾以朱粉搖動物敬。京寺諸殿有未畫者。皆圖繪之銘其相氏。即勝光褒義等寺是也。武德之始。猶未有年。諸寺飢餒煙火不續。總持名勝。普應為先。結會僧倫誓開糧路。人料一勺主客咸然。時來投者日恒僅百。夙少欣欣曾不告倦。而行微念起厭怠懷。即悔告人大開鬼業。如何自累惜他食乎。每旦出門延頓客旅。歡笑先言顧問將接
【現代漢語翻譯】 現代漢語譯本： 這是關於『性』（Sxing，指人的本性或天性）的一個方面。他去世后，在三原縣為他建立了靈廟。方圓三十多里的人都來祭拜。每天晚上有四五百人聚集，如同失去了自己的親人一般。直到一百天後，人們才逐漸散去。
當初，總持寺有一位名叫普應的僧人，也是一位剛烈正直的人。他精通《涅槃經》（Nirvana Sutra）和《攝大乘論》（Samgraha-mahayana），對佛法有深刻的理解。因為傅奕（Fu Yi，唐朝官員，主張廢佛）上書反對佛教，僧人們都感到害怕，沒有人敢於勸諫。普應於是進入秘書太史局公開辯論。郎監命令傅奕與他對質，傅奕無言以對，只是說：『你這個禿驢妖言惑眾，不值得我與你辯論。』普應說：『妖孽之作，國家應該一同誅滅。為何賢聖受到尊崇，而你卻獨自侮辱他們？』傅奕沒有回答。普應退下後，寫了《破邪論》（Po Xie Lun）兩卷，親自揹著草蓆前往朝堂，陳述自己的觀點。當時執事的人認為皇上開明，廣開言路，即使是樵夫的意見也會採納，傅奕的上書還沒有被採納，理應不會被程達（Cheng Da，指事情順利進行）。普應於是抄寫了很多《破邪論》的副本，每天都去朝廷，向卿相郎暑宣講傅奕的上書。他拉著傅奕的手，想與他辯論正理。傅奕原本學識淺薄，只能假借別人的言辭，所以閉口不答。由此可見，彭享（Peng Xiang，指傅奕）的強悍，僧人的傑出，都是不可壓制的。普應的老師法行（Fa Xing）也是一位貞潔樸素的僧人。他們都住在總持寺，是僧眾的首領。他品行高潔，與衆不同。每天六時都站立參拜佛像，自問自答，進入殿中。即使勞累，應聲也如在眼前。他精誠懇切，特立獨行，眾人難以企及。所以人們又稱他為高行。法行見到佛塔寺廟，必定加以修繕保護，用硃砂粉飾，搖動鈴鐺，表達敬意。京城寺廟中沒有繪畫的殿堂，他都繪製圖畫，並銘記相氏（Xiang Shi，指工匠的名字）。例如勝光寺（Sheng Guang Temple）、褒義寺（Bao Yi Temple）等寺廟就是如此。武德（Wu De，唐高祖年號）初年，還沒有豐收的年份，各寺廟都飢餓，香火不續。總持寺是名勝之地，普應率先發起，結集僧眾，發誓要開闢糧食之路。每人每天供應一勺米，無論主人還是客人都是如此。當時來投靠的人每天只有一百人左右。他早晚都感到欣慰，從不感到疲倦。而法行稍微產生厭倦的想法，就後悔地告訴別人，說自己開啟了鬼業。為何要自己受累，吝惜別人的食物呢？每天早上出門，他都會熱情地接待客人，先用歡笑的語言問候，然後才開始接待。
【English Translation】 English version: This concerns one aspect of 『Sxing』 (性, referring to human nature or inherent nature). After his death, a shrine was erected for him in Sanyuan County. People from over thirty li (里, a Chinese unit of distance) in all directions came to worship. Every night, four or five hundred people gathered, as if they had lost their own relatives. It was not until a hundred days later that the people gradually dispersed.
Initially, there was a monk named Puyan (普應) at Zongchi Temple (總持寺), who was also a man of fierce integrity. He was well-versed in the Nirvana Sutra (涅槃經) and the Samgraha-mahayana (攝大乘論), possessing a profound understanding of Buddhism. Because Fu Yi (傅奕, a Tang Dynasty official who advocated abolishing Buddhism) submitted a memorial against Buddhism, the monks were afraid, and no one dared to remonstrate. Puyan then entered the Secretariat and Historiography Bureau to debate publicly. The Langjian (郎監, an official title) ordered Fu Yi to confront him, but Fu Yi had nothing to say, only saying: 『You bald donkey are spreading妖語(yao yu, heresy), not worth my time to argue with.』 Puyan said: 『Heretical works should be punished by the state. Why are the wise and virtuous revered, while you alone insult them?』 Fu Yi did not answer. After retreating, Puyan wrote two volumes of 『Po Xie Lun』 (破邪論, Treatise on Refuting Heresy), personally carrying a straw mat to the court to present his views. At that time, the officials in charge believed that the emperor was enlightened and open to advice, and even the opinions of woodcutters would be accepted. Fu Yi's memorial had not yet been adopted, and it was reasonable not to let things proceed smoothly. Puyan then copied many copies of 『Po Xie Lun』 and went to the court every day, lecturing the ministers and officials about Fu Yi's memorial. He pulled Fu Yi's hand, wanting to debate the correct principles with him. Fu Yi originally had shallow knowledge and could only borrow words from others, so he kept silent. From this, it can be seen that Peng Xiang's (彭享, referring to Fu Yi) strength and the monk's excellence could not be suppressed. Puyan's teacher, Faxing (法行), was also a chaste and simple monk. They both lived in Zongchi Temple and were the leaders of the monks. He was of noble character, standing out from the crowd. Every day, at six times, he would stand and worship the Buddha statue, asking and answering himself, entering the hall. Even when tired, his response seemed to be right in front of him. He was sincere and stood out, which was difficult for others to match. Therefore, people also called him Gao Xing (高行, high conduct). Faxing would always repair and protect pagodas and temples when he saw them, decorating them with vermilion powder and shaking bells to express reverence. The halls in the temples of the capital that had not been painted were all painted by him, and the names of the artisans (相氏, Xiang Shi) were inscribed. For example, Sheng Guang Temple (勝光寺), Bao Yi Temple (褒義寺), and other temples were like this. At the beginning of the Wu De (武德, reign title of Emperor Gaozu of Tang), there were still no years of good harvest, and the temples were hungry and the incense was not continuous. Zongchi Temple was a famous place, and Puyan took the lead in gathering monks and vowing to open up a path for grain. Each person was supplied with one scoop of rice per day, whether host or guest. At that time, only about a hundred people came to seek refuge each day. He was happy morning and evening and never felt tired. However, when Faxing had a slight thought of weariness, he regretted telling others that he had opened up a ghost business. Why should he burden himself and be stingy with other people's food? Every morning when he went out, he would warmly receive guests, first greeting them with laughter and then starting to receive them.
。多辦缽履安處佈置。乃達時豐初不休舍。后住楚國講遺教論。以畢終矣。◎
◎釋法琳。姓陳氏。穎川人。遠祖隨宦寓居襄陽。少出家。遊獵儒釋博綜詞義。金陵楚郢從道問津。自文苑才林靡不尋造。而意存綱梗不營浮綺。野棲木食于青溪等山。晝則承誨佛經。夜則吟覽俗典。故於內外詞旨經緯遺文。精會所歸咸肆其抱。而風韻閑雅韜德潛形。氣揚采飛方陳神略。隋季承亂。入關觀化。流離八水顧步三秦。每以槐里仙宗互陳名實。昔在荊楚梗概其文。而秘法奇章猶未探括。自非同其形服塵其本情。方可體彼宗師靜茲紛結。乃權舍法服長髮多年。外統儒門內希聃術。遂以義寧初歲。假被巾褐從其居館。琳素通莊老談吐清奇。道侶服其精華。膜拜而從游處。情契莫二共敘金蘭。故彼所禁文詞。並用咨琳取決。致令李宗奉釋之典包舉具舒。張偽葛妄之言詮題品錄。武德初運還蒞釋宗。擁帙延光棲惶問道。以帝壤同歸名教。是則鼓言鄭衛易可箴規。乃住京師濟法寺。至武德四年。有太史令傅奕。先是黃巾深忌佛法。上廢佛法事十有一條。云釋經誕妄言妖事隱。損國破家未聞益世。請胡佛邪教退還天竺。凡是沙門放歸桑梓。則家國昌大。李孔之教行焉。武皇容其小辯。朝輔未能抗也。時謂遵其邪逕通廢宏衢。莫不懼焉。
乃下詔問曰。棄父母之鬚髮。去君臣之章服。利在何門之中。益在何情之外。損益二宜請動妙適。琳憤激傅詞側聽明敕。承有斯問。即陳對曰。琳聞至道絕言。豈九流能辯。法身無象非十翼所詮。但四趣茫茫漂淪慾海。三界蠢蠢顛墜邪山。諸子迷以自焚。凡夫溺而不出。大聖為之興世。至人所以降靈。遂開解脫之門。示以安隱之路。於是中天王種辭恩愛而出家。東夏貴游厭榮華而入道。誓出二種生死。志求一妙涅槃。弘善以報四恩。立德以資三有。此其利益也。毀形以成其志。故棄鬚髮美容。變俗以會其道。故去君臣華服。雖形闕奉親。而內懷其孝。禮乖事主。而心戢其恩。澤被怨親以成大順祐怙幽顯豈拘小違。上智之人依佛語。故為益。下凡之類虧聖教故為損。懲惡則濫者自新。進善則通人感化。此其大略也。而傅氏所奏。在司猶未施行。奕乃多寫表狀。遠近公然流佈。京室閭里。咸傳禿丁之誚。劇談酒席。昌言胡鬼之謠。佛日翳而不明。僧威阻而無勢。於時達量道俗勛豪成論者非一。各疏佛理具引梵文。委示業緣曲垂邪正。但經是奕之所廢。豈有引廢證成。雖曰破邪終歸邪破。琳情正玄機獨覺千載。器局天授博悟生知。睹作者之無功。信乘權之有據。乃著破邪論。其詞曰。莊周云。六合之內。聖人論而不議。六合
之外。聖人存而不論。老子云。域中有四大。而道居其一。考詩書禮樂之致。忠烈孝慈之先。但欲攸序彝倫。意存敬事君父。至德惟是安上治民。要道不出移風易俗。自衛返魯。詎述解脫之言。六府九疇。未宣究竟之旨。案前漢藝文志所紀眾書一萬三千二百六十九卷。莫不功在近益。俱未暢遠途。誠自局於一生之內。非迥拔於三世之表者矣。遂使當見因果理涉旦而猶昏。業報吉兇義經丘而未曉。斯並六合之寰塊。五常之俗謨。詎免四流浩汗為煩惱之場。六趣諠嘩造塵勞之業者也。原夫實相杳冥。逾要道之道。法身凝寂。出玄之又玄。惟我大師體斯妙覺。二邊頓遣萬德斯融。不可以境智求。不可以形名取。故能量法界而興悲。揆虛空而立誓。所以見生穢土誕聖王宮。示金色之身吐玉毫之相。佈慈云于鷲嶺。則火宅焰銷。扇惠風于雞峰。則幽途霧卷。行則金蓮捧足坐則寶座承軀。出則天主導前。入則梵王從后。聲聞菩薩儼若朝儀。八部萬神森然翊衛。演涅槃則地現六動。說般若則天雨四花。百福莊嚴。狀滿月之臨滄海。千光照曜。如聚日之映寶山。師子一吼。則外道摧鋒。法鼓暫鳴。則天魔稽首。是故號佛。為法王也。豈與衰周李耳比德爭衡。末世孔丘輒相聯類者矣。是以天上天下。獨稱調御之尊。三千大千。咸仰慈悲之
澤。然而理深趣遠。假筌蹄而後悟。教門善巧。憑師友而方通。統其教也則八萬四千之藏。二諦十地之文。海殿龍宮之旨。古諜今書之量。莫不流甘露于萬葉。垂至道于百王。近則安國利民。遠則超凡證聖。但以時運未融。致令漢梵殊感。故西方先音形之奉。東國后見聞之益。及慈雲卷潤慧日收光。乃夢金人于永平之年。睹靈骨于赤烏之歲。於是漢魏齊梁之政像教勃興。燕秦晉宋已來名僧間出。或神力救世。或異跡發人。或慧解開神。或通感適化。及白足臨刃不傷。遣法為之更始。志上分身員戶。帝王以之加信。具諸史籍其可詳乎。並使功被將來傳燈永劫。議者僉曰。僧惟紹隆佛種。佛則冥衛國家福廕皇基。必無廢退之理。我大唐之有天下也。應四七之辰。安九五之位。方欲興上皇之風開正覺之道治致太平永隆淳化。但傅氏所述酷毒穢詞。並天地之所不容。人倫之所同棄。恐塵黷聖覽。不可具觀。伏惟陛下。布含弘之恩。垂鞠育之惠。審其逆順議以真虛。佛以正法遠委國王。陛下君臨斯當付囑。謹上破邪論一卷。用擬傅詞。文有三十餘紙。自琳之綴辨貫絕群篇。野無遁賢朝無遺士。家藏一本咸誦在心。並流略之菁華。文章之冠冕。茂譽於是乎騰廣。昏情由之而開尚矣。琳又以論卷初出意在弘通。自非廣露其情。則皂隸
不塵其道。乃上啟儲后諸王及公卿侯伯等。並文理弘被庶績咸嘉。其博詣焉。故奕奏狀因之致寢。遂得釋門重敞。琳寔其功。東宮庶子虞世南。詳琳著論。乃為之序胤而傅氏不愜其情重施密譖。構扇黃巾用為黨類。各造邪論貶量佛聖。昏冒生靈炫曜朝野。薰蕕既雜時所疑焉。武德九年春。下詔京置三寺惟立千僧。余寺給賜王公。僧等並放還桑梓。嚴敕既下莫敢致詞。五眾哀號于槁街。四民顧嘆于城市。於時道俗蒙然投骸無措。賴由震方出帝氛祲廓清。素襲啟聞范究宗領。登即大赦還返神居。故佛日重朗于唐世。又由琳矣。琳頻逢黜陟。誓結維持。道挫世情良資寡學。乃探索典籍隱括玄奧。撰辯正論一部八卷。穎川陳子良注之。並制序曰。昔宣尼入夢。十翼之理克彰。伯陽出關。二篇之義爰著。或鉤深系象。或探賾希夷。名言之所不宣。陰陽之所不測。猶能彌綸天地包括鬼神。道無洽于大千。言未超于域內。況乎法身圓寂妙出有無。至理凝玄跡泯真俗。體絕三相累盡七生。無心即心非色為色。筌蹄之外豈可言乎。若夫西伯拘羑遂顯精微。子長蠶室卒成先志。故易曰。古之作易者。其有憂乎。論之興焉。良有以矣。道士李仲卿劉進喜等。並作庸文謗毀正法。在俗人士或生邪信。法師愍其盲瞽遂著斯論。可謂鼓茲法海振彼詞
【現代漢語翻譯】 現代漢語譯本：不沾染世俗的道路。於是向上稟告皇太子、諸位王爺以及公卿侯伯等，使得文治教化廣泛傳播，各項事業都取得了良好的成就，他的學識淵博精深。因此，有人上奏彈劾，導致佛法一度衰落。最終得以重新開啟佛法之門，釋彥琳功不可沒。東宮庶子虞世南，詳細研究了釋彥琳的著作，於是為之作序。然而傅奕不滿意他的處境，再次秘密進讒言，捏造說僧侶們結成黃巾黨一類，各自製造邪說，貶低佛和聖人，矇蔽百姓，迷惑朝野，使得香草和臭草混雜在一起，讓世人感到疑惑。武德九年春天，下詔在京城設定三座寺廟，只允許設立一千名僧人，其餘寺廟賞賜給王公，僧侶們都被遣返回鄉。嚴厲的敕令下達后，沒有人敢提出異議。僧眾在荒涼的街道上哀號，百姓在城市裡嘆息。當時，僧俗兩界都感到茫然，不知如何是好。幸賴東方出現了英明的君主，驅散了妖氛，廓清了天下。素襲上書啟奏，范究宗領會其意。皇帝隨即頒佈大赦令，允許僧侶返回寺廟。因此，佛日的輝煌在唐朝得以重現，這也是釋彥琳的功勞。釋彥琳屢次遭到貶黜和陞遷，但他發誓要維護佛法。佛法遭受挫折，世俗人情淡薄，實在是因為學識淺薄。於是他探索典籍，領悟其中的玄奧，撰寫了《辯正論》一部，共八卷。穎川人陳子良為之作注，並作序說：從前宣尼（孔子）入夢，十翼（《易傳》）的道理得以彰顯；老子出關，五千言的《道德經》的意義得以闡明。有的探究深奧的道理，有的探索玄妙的境界。名言所不能表達的，陰陽所不能測度的，尚且能夠涵蓋天地，包括鬼神，但其道還沒有普及到整個世界，其言論還沒有超出國土的範圍。更何況法身圓滿寂靜，妙不可言，超出有無的境界；至理凝練玄妙，軌跡泯滅于真俗之間；本體超越三相，擺脫七生的束縛；無心即是心，非色即是色。言語之外，又怎麼能夠表達呢？西伯（周文王）被拘禁在羑里，最終顯現出精微的道理；司馬遷在蠶室受刑，最終完成了先前的志向。所以《易經》說：『古代創作《易經》的人，大概是有憂患吧。』《辯正論》的興起，確實是有原因的。道士李仲卿、劉進喜等人，都寫了平庸的文章來誹謗正法。在世俗之人中，也有人產生了邪惡的信仰。法師（釋彥琳）憐憫他們的盲昧無知，於是撰寫了這部論著。可以說是敲響了法海的鼓聲，振奮了他們的言辭。
【English Translation】 English version: He did not taint his path with worldly concerns. Thereupon, he submitted memorials to the Crown Prince, various princes, and high officials such as dukes, ministers, marquises, and earls, resulting in the widespread propagation of literary governance and the flourishing of various undertakings, demonstrating his profound scholarship. Consequently, impeachments were presented, leading to a period of decline for Buddhism. The eventual reopening of the Buddhist gate was largely due to Shi Yanlin's efforts. Yu Shinan, a scholar in the Eastern Palace, studied Yanlin's writings in detail and wrote a preface for them. However, Fu Yi, dissatisfied with his situation, secretly slandered him again, fabricating accusations that the monks formed a 'Yellow Turban' party, creating heretical theories, denigrating Buddhas and saints, deceiving the people, and confusing the court, mixing the fragrant with the foul, causing doubt among the world. In the spring of the ninth year of the Wude era, an edict was issued to establish three temples in the capital, allowing only one thousand monks, with the remaining temples bestowed upon princes and nobles, and the monks were sent back to their hometowns. With the strict edict issued, no one dared to object. The monastic community wailed in the desolate streets, and the people sighed in the cities. At that time, both monastics and laity felt lost and helpless. Fortunately, an enlightened ruler emerged from the East, dispelling the evil atmosphere and clearing the realm. Su Xi presented memorials, and Fan Jiu Zong understood his intentions. The emperor immediately issued a general amnesty, allowing the monks to return to their temples. Therefore, the brilliance of Buddhism was restored in the Tang Dynasty, again due to Yanlin's efforts. Yanlin frequently faced demotions and promotions, but he vowed to uphold the Dharma. The setbacks to Buddhism and the shallowness of worldly sentiments were truly due to a lack of learning. Therefore, he explored the scriptures, comprehending their profound mysteries, and wrote the 'Bian Zheng Lun' (Treatise on Distinguishing the Correct) in eight volumes. Chen Ziliang of Yingchuan annotated it and wrote a preface, saying: 'In the past, when Xuan Ni (Confucius) entered a dream, the principles of the Ten Wings (Yi Zhuan) were revealed; when Laozi passed through the pass, the meaning of the two chapters (Dao De Jing) was elucidated. Some explore profound principles, while others explore mysterious realms. What cannot be expressed by words and cannot be measured by yin and yang can still encompass heaven and earth, including ghosts and spirits, but their path has not yet spread throughout the world, and their words have not yet transcended the boundaries of the country. How much more so is the Dharmakaya (法身) perfect and serene, wonderfully beyond existence and non-existence; the ultimate truth is condensed and mysterious, its traces disappearing between truth and falsehood; the essence transcends the three marks, and escapes the bonds of the seven births; no-mind is mind, non-form is form. Beyond words, how can it be expressed? When the Earl of the West (King Wen of Zhou) was imprisoned in Youli, he eventually revealed profound principles; Sima Qian suffered punishment in the silkworm room, eventually fulfilling his previous aspirations. Therefore, the Book of Changes says: 'Those who created the Book of Changes in ancient times probably had worries.' The rise of the 'Bian Zheng Lun' is indeed for a reason.' Taoist priests Li Zhongqing, Liu Jinxi, and others all wrote mediocre articles to slander the true Dharma. Among the laity, some also developed evil beliefs. The Dharma Master (Shi Yanlin) pitied their blindness and ignorance, and thus wrote this treatise. It can be said that he struck the drum of the Dharma ocean and invigorated their words.'
鋒。碧雞之銳競馳。黃馬之峻爭騖。莫不葉墜柯摧云鎖霧卷。但此論窮釋老之教源。極品藻之名理。恐好事後生。意有未喻。弟子近申頂禮。從而問津。爛然溢目。若日月之入懷。寂乎應機。譬寶珠之燭物。既悟四衢之幻。便息百城之遊。於是啟所未聞。為之註解。良以文學雄伯群儒奉戴。誘勸成則其從如雲。貞觀初年帝于南山大和宮舊宅。置龍田寺。琳性欣幽靜。就而住之。眾所推美舉知寺任。從容山服詠歌林野。至十三年冬。有黃巾秦世英者。挾方術以邀榮。遂程器于儲貳。素嫉釋種。陰陳琳論謗訕皇宗。罪當誷上。帝勃然下敕沙汰僧尼。見有眾侶乃依遺教。仍訪琳身據法推勘。琳扼腕奮發。不待追徴。獨詣公庭。輕生徇理。乃縶以縲紲。下詔問曰。周之宗盟異姓為后。尊祖重親寔由先古。何為追逐其短。首鼠兩端。廣引形似之言。備陳不遜之喻。把毀我祖禰。謗黷我先人。如此要君。罪有不恕。琳答曰。文王大聖。周公大賢。追遠慎終。昊天靡答。孝悌之至通於神明雖有宗周義不爭長。何者皇天無親竟由輔德。古人黨理而不黨親。不自我先不自我后。雖親有罪必罰。雖仇有功必賞。賞罰理當。故天下和平。老子習訓道宗。德教加於百姓。恕己謙光。仁風形於四海又云。吾師名佛。佛者覺一切人也。乾竺古皇。西
升逝矣。討尋老教。始末可追。日授中經示誨子弟言。吾師者善入泥洹。綿綿常存。吾今逝矣。今劉李所跡。謗滅老氏之師。世莫能知。著茲辯正論。有八卷。略對道士。六十餘條。並陳史籍。前言實非謗毀家國。自後辯對二十餘列。並據琳詞。具狀聞奏。敕云。所著辯正論。信毀交報篇曰。有念觀音者。臨刃不傷。且赦七日令爾自念。試及刑決能無傷不。琳外纏桎梏內迫刑期。水火交懷訴仰無路。乃緣生來所聞經教及三聖尊名。銘誦心府。擬為顯應。至於限滿。忽神思彯勇橫逸胸懷。歡慶相尋頓忘死畏。立待對問。須臾敕至云。今赦期已滿。當至臨刑。有何所念。念有靈不。琳援筆答曰。自隋季擾攘四海沸騰。役毒流行干戈競起。興師相伐舍檀兵威。臣佞君荒不為正治。遏絕王路固執一隅。自皇王吊伐載清陸海。斯寔觀音之力。咸資勢至之因。比德連蹤道齊上聖。救橫死於帝庭。免淫刑于都市琳於七日已來。不念觀音。惟念陛下。敕治書侍御史韋悰問琳。有詔令念觀音。何因不念。乃云惟念陛下。琳答。伏承觀音聖鑒塵形六道。上天下地皆為師範。然大唐光宅四海。九夷奉職八表刑清。君聖臣賢不為抂濫。今陛下子育恒品如經。即是觀音。既其靈鑑相符。所以惟念陛下。但琳所著正論。爰與書史倫同。一句參差任從
斧鉞。陛下若順忠順正。琳則不損一毛。陛下若刑濫無辜。琳則有伏屍之痛。具以事聞。遂不加罪有敕徙于益部僧寺。行至百牢關菩提寺。因疾而卒。時年六十九。沙門慧序。經理所苦。情結斷金。曉夕同衾慰撫承接。及命將盡在序膝上。序慟哭崩摧淚如駛雨。乃召諸關旁道俗。葬于東山之頂。高樹白塔。勒銘志之。行路望者知便下淚。序本雍州武功人。善經籍通佛理。明攝論以為敷化之訓。體道開俗言無品藻。將護游僧用為家操。本住京輦后移梁益。以百牢沖會四方所歸。道俗棲投往還莫寄。序乃宅寺關口。用接遠賓。故行侶賴之。詠歌盈耳。於時治書侍御史韋悰。審英飾詐。乃奏彈曰。竊以大道郁興。沖虛之跡斯闡。玄風既播。無為之教寔隆。未有身預黃冠志同凡素者也。道士秦英。頗學醫方薄閑咒禁。親戚寄命羸疾投身。姦淫其妻禽狩不異。若情違正教心類豺狼。逞貪競之懷。恣邪穢之行。家藏妻子門有姬童。乘肥衣輕出入衢路。楊眉奮袂無憚憲網。健羨未忘觀繳在慮。斯原不殄至教式虧。請置嚴科以懲淫侈。乃入大理。竟以狂匿被誅。公私怪其死晚。琳所著詩賦啟頌碑表章誄大乘教法並諸論記傳。合三十餘卷。並金石擊其風韻。縟錦繢其文思。流靡雅便。騰焰爾穆。又善應機說導。即事騁詞。言會宮商義符玄
籍。斯亦希世罕嗣矣。
釋慈藏。姓金氏。新羅國人。其先三韓之後也。中古之時。辰韓馬韓卞韓。率其部屬。各有魁長。案梁貢職圖。其新羅國。魏曰斯盧。宋曰新羅。本東夷辰韓之國矣。藏父名武林。官至蘇判異(以本王族比唐一品)既向高位。籌議攸歸。而絕無後嗣。幽憂每積。素仰佛理乃求加護。廣請大舍祈心佛法。並造千部觀音。希生一息。后若成長。愿發道心度諸生類。冥祥顯應。夢星墜入懷。因即有娠。以四月八日誕。載良晨。道俗銜慶希有瑞也。年過小學。神睿澄蘭獨拔恒心。而於世數史籍略皆周覽。情意漠漠無心染趣。會二親俱喪。轉厭世華。深體無常終歸空寂。乃捐舍妻子第宅田園。隨須便給行悲敬業。子爾隻身投于林壑。粗服草屩用卒余報。遂登峭隒獨靜行禪。不避虎兕常思難施。時或弊睡心行將徴。遂居小室。周障棘刺露身直坐。動便刺肉。懸發在梁。用祛昏漠。修白骨觀轉向明利。而冥行顯被物望所歸。位當宰相頻徴不就。王大怒。敕往山所將加手刃。藏曰。吾寧持戒一日而死。不願一生破戒而生。使者見之不敢加刃。以事上聞。王愧服焉。放令出家任修道業。即又深隱。外絕來往。糧粒固窮。以死為命。便感異鳥各銜諸果就手送與。鳥于藏手就而共食。時至必爾。初無乖候。斯行
【現代漢語翻譯】 現代漢語譯本： 這是世間罕見的後嗣啊。
釋慈藏（釋：佛教僧侶的尊稱；慈藏：人名）。姓金氏（金氏：姓氏），是新羅國（新羅國：古代朝鮮半島國家）人，他的祖先是三韓（三韓：古代朝鮮半島南部的三個部落聯盟，即辰韓、馬韓、弁韓）的後代。中古時期，辰韓、馬韓、弁韓各自率領他們的部屬，都有首領。根據《梁貢職圖》（梁貢職圖：中國南朝梁代的書籍，記錄了各國的貢品）記載，新羅國在曹魏時期被稱為斯盧（斯盧：新羅的古稱），在南朝宋時期被稱為新羅，原本是東夷辰韓（東夷辰韓：古代居住在朝鮮半島東部的部落）的國家。慈藏的父親名叫武林（武林：人名），官至蘇判異（蘇判異：新羅官職名，相當於唐朝的一品官），已經身居高位，籌劃著未來的歸宿，但是一直沒有後代，因此非常憂愁。他一向敬仰佛理，於是祈求佛的加護，廣泛地佈施，虔誠地祈求佛法，並且建造了一千部觀音像，希望生一個兒子。如果兒子長大成人，就發願讓他修道，普度眾生。冥冥之中得到了感應，夢見星星墜入懷中，因此就懷了孕，在四月八日出生。這是一個吉祥的日子，僧人和俗人都慶賀這個罕見的祥瑞。慈藏年幼時，就表現出聰慧和堅定的意志，超越常人。對於世俗的史書典籍，他都廣泛地閱讀。但是他的心思淡泊，沒有世俗的興趣。後來父母相繼去世，他更加厭惡世俗的繁華，深刻地體會到世事無常，最終都將歸於空寂。於是他捐舍了妻子、住宅、田地園林，隨手佈施，行持慈悲和恭敬的事業。他獨自一人進入山林，穿著粗布衣服和草鞋，用以結束餘生。於是他登上陡峭的山崖，獨自靜坐修行禪定，不避老虎和犀牛，常常思念難以施捨之物。有時疲憊想睡覺，心思將要散亂，於是就居住在小室裡，周圍用荊棘圍住，裸露身體端直地坐著，稍微一動就會刺到肉。他把頭髮懸掛在屋樑上，用來驅除昏沉和迷惑。他修習白骨觀（白骨觀：佛教的一種禪修方法，通過觀想白骨來認識身體的無常和不凈），使心智轉向光明和敏銳。他的默默修行得到了顯現，被人們所敬仰。朝廷多次徵召他擔任宰相，他都沒有答應。國王非常生氣，命令人前往山中，要用刀砍殺他。慈藏說：『我寧願持戒一日而死，也不願意一生破戒而生。』使者看到他這樣，不敢動手，把情況上報給國王。國王感到慚愧和敬佩，允許他出家修行，任憑他修習道業。慈藏隨即又隱居起來，斷絕與外界的來往，糧食匱乏，生活困苦，以死為歸宿。於是感動了奇異的鳥，各自銜著各種果實，送到他手中。鳥兒來到慈藏的手上，和他一起吃東西，時間一到必定如此，從來沒有差錯。這種行為……
【English Translation】 English version: This is indeed a rare heir in the world.
The Venerable Cizang (Venerable: a respectful title for Buddhist monks; Cizang: a personal name), whose surname was Jin (Jin: a surname), was a native of the Silla Kingdom (Silla Kingdom: an ancient kingdom on the Korean Peninsula), and his ancestors were descendants of the Three Han (Three Han: three tribal confederacies in southern Korean peninsula in ancient times, namely Jinhan, Mahan, and Byeonhan). During the medieval period, Jinhan, Mahan, and Byeonhan each led their tribes, and each had a chieftain. According to the 'Liang Gong Zhi Tu' ('Liang Gong Zhi Tu': a book from the Liang Dynasty of China, recording tributes from various countries), the Silla Kingdom was called Saro (Saro: an ancient name for Silla) during the Cao Wei period, and Silla during the Southern Song Dynasty. It was originally a state of Dongyi Jinhan (Dongyi Jinhan: tribes living in eastern Korean peninsula in ancient times). Cizang's father was named Wulin (Wulin: a personal name), and he held the official position of Supan Yi (Supan Yi: a Silla official title, equivalent to a first-rank official in the Tang Dynasty). He had already reached a high position and was planning for his future, but he had no descendants, so he was very worried. He had always admired Buddhist principles, so he prayed for the Buddha's protection, made extensive offerings, sincerely prayed for the Dharma, and built a thousand Avalokiteśvara statues, hoping to have a son. If the son grew up, he vowed to have him cultivate the Way and save all sentient beings. In the darkness, he received a response, dreaming of a star falling into his arms, and thus he became pregnant and was born on April 8th. This was an auspicious day, and monks and laypeople celebrated this rare auspicious event. When Cizang was young, he showed intelligence and a firm will, surpassing ordinary people. He extensively read secular history books and records. However, his mind was indifferent and he had no worldly interests. Later, his parents passed away one after another, and he became even more disgusted with worldly splendor, deeply realizing that all things are impermanent and will eventually return to emptiness. So he donated his wife, house, fields, and gardens, gave alms as needed, and practiced deeds of compassion and respect. He entered the mountains alone, wearing coarse clothes and straw sandals, in order to end his remaining life. So he climbed steep cliffs, sat alone in meditation, did not avoid tigers and rhinoceroses, and often thought of things that were difficult to give away. Sometimes, when he was tired and wanted to sleep, and his mind was about to wander, he lived in a small room, surrounded by thorns, sitting upright with his body exposed, and would prick his flesh if he moved slightly. He hung his hair on the roof beam to dispel drowsiness and confusion. He practiced the White Bone Contemplation (White Bone Contemplation: a Buddhist meditation method, using the contemplation of white bones to recognize the impermanence and impurity of the body), turning his mind towards brightness and sharpness. His silent practice was revealed and he was admired by people. The court repeatedly summoned him to serve as prime minister, but he did not agree. The king was very angry and ordered people to go to the mountain to kill him with a knife. Cizang said, 'I would rather die holding the precepts for one day than live breaking the precepts for a lifetime.' The messenger saw this and did not dare to act, and reported the situation to the king. The king felt ashamed and admired him, and allowed him to become a monk and practice, allowing him to cultivate the Way. Cizang then went into seclusion again, cutting off contact with the outside world, with scarce food and a difficult life, taking death as his destination. So he moved strange birds, each carrying various fruits, and sent them to his hands. The birds came to Cizang's hands and ate with him, and it was always like this when the time came, without any mistakes. This behavior...
感玄徴。罕有聯者。而常懷慼慼慈哀含識。作何方便令免生死。遂于眠寐見二丈夫曰。卿在幽隱欲為何利。藏曰。惟為利益眾生。乃授藏五戒訖曰。可將此五戒利益眾生。又告藏曰。吾從忉利天來。故授汝戒。因騰空滅。於是出山。一月之間國中士女咸受五戒。又深惟曰。生在邊壤佛法未弘。自非目驗無由承奉。乃啟本王西觀大化。以貞觀十二年。將領門人僧實等十有餘人。東辭至京。蒙敕慰撫。勝光別院厚禮殊供。人物繁擁財事既積。便來外盜。賊者將取心戰自驚。返來露過。便授其戒。有患生盲。詣藏陳懺后還得眼。由斯祥應。從受戒者日有千計。性樂棲靜。啟敕入山。於終南雲際寺東懸崿之上。架室居焉。旦夕人神歸戒又集。時染少疹。見受戒神為摩所苦。尋即除愈。往還三夏常在此山。將事東蕃。辭下雲際。見大鬼神其眾無數。帶甲持仗云。將此金輿迎取慈藏。復見大神與之共鬥拒不許迎。藏聞臭氣塞谷蓬勃。即就繩床。通告訣別。其一弟子又被鬼打躄死乃蘇。藏即舍諸衣財。行僧德施。又聞香氣遍滿身心。神語藏曰。今者不死。八十餘矣。既而入京。蒙敕慰問。賜絹二百匹。用充衣服貞觀十七年。本國請還。啟敕蒙許。引藏入宮。賜納一領雜彩五百段。東宮賜二百段。仍于弘福寺為國設大齋。大德法集。並
度八人。又敕太常九部供養。藏以本朝經像彫落未全。遂得藏經一部並諸妙像幡花蓋具堪為福利者。赍還本國。既達鄉壞。傾國來迎。一代佛法於斯興顯。王以藏景仰大國。弘持正教。非夫綱理。無以肅清乃敕藏為大國統。住王芬寺。寺即王之所造。又別筑精院。別度十人恒充給侍。又請入宮。一夏講攝大乘論。晚又于皇龍寺講菩薩戒本。七日七夜天降甘露。雲霧奄藹覆所講堂。四部興嗟聲望彌遠。及散席日。從受戒者其量云從。因之革厲十室而九。藏屬斯嘉運。勇銳由來。所有衣資並充檀舍。惟事頭陀。蘭若綜業。正以青丘佛法東漸百齡。至於住持修奉蓋闕。乃與諸宰伯祥評紀正。時王臣上下。僉議攸歸。一切佛法須有規猷。並委僧統藏令僧尼五部各增舊習。更置綱管。監察維持。半月說戒依律懺除。春冬總試令知持犯。又置巡使。遍歷諸寺誡勵說法。嚴飾佛像營理眾業。鎮以為常。據斯以言。護法菩薩即斯人矣。又別造寺塔十有餘所。每一興建合國俱崇。藏乃發願曰。若所造有靈。希現異相。便感舍利在諸巾缽。大眾悲慶積施如山。便為受戒。行善遂廣。又以習俗服章中華有革。藏惟歸崇正朔義豈貳心。以事商量舉國咸遂。通改邊服一準唐儀。所以每年朝集位在上蕃。任官游踐並同華夏。據事以量通古難例。撰諸
經戒疏十餘卷。出觀行法一卷。盛流彼國。有沙門圓勝者。本族辰韓清慎僧也。以貞觀初年。來儀京輦遍陶法肆。聞持鏡曉志存定攝。護法為心。與藏齊襟秉維城塹。及同返國大敞行途講開律部。惟其光肇自昔東蕃有來西學。經術雖聞無行戒檢。緣構既重。今則三學備焉。是知通法護法代有斯人。中濁邊清於斯驗矣。
論曰。觀夫至人之降時也。或三輪御世。或六通導物。人依法依。本護法。而陳教適權適道。寔兼濟而成津。是以三藏設位。拯溺喪于未然。護法一科。樹已崩之正綱。然弘誘之相。條緒稍多。時顯知微。乍揚神武。騁奇辯于邪眾。暢決蒙心。顯大義于當時。昌明玄理假威權而助道。有德獨擅其聲。藉傳授而潛通。遍告常行其務。遂有撾揵捶于靈岳。聲告但為任持。重結法于剡洲。教旨惟尊弘理。入大乘論。則九億無學住法萬年。經律所詮。賓頭羅睺未取泥曰。斯皆助揚道化。通悟未聞。靜倒惑于即生。紹正法于來世。故使湮殘屢染尋復還興。豈惟凡謀。蓋其力矣。況乎迦葉尊者。凝神雞足之峰。堅慧菩薩。端拱修羅之窟。斯並引生趣善。為物持身。致及慈氏降靈遞相弘育。或摧裂愛網。或傾覆慢幢。或通決深疑。或開揚道務。為業應接。若雲雨之相投。為功惟重。等大地之弘博。所以身子策名。
【現代漢語翻譯】 現代漢語譯本：他撰寫了十餘卷《經戒疏》，並著有《觀行法》一卷，在彼國廣為流傳。有一位名叫圓勝的沙門（梵語Śrāmaṇa，指出家修道者），本是辰韓（古代朝鮮半島南部國家）人，為人清廉謹慎。在貞觀初年，他來到京城長安，遍訪各處寺院，學習佛法。他聽說持鏡法師（姓名不詳）精通佛法，便立志修習禪定，以護持佛法為己任，與玄奘法師（唐代著名高僧）並肩而立，成為國家的棟樑。後來，他一同返回故國，大力弘揚佛法，開講律宗經典。自從昔日東方之國有人前來西方學習佛法以來，雖然聽聞了經書義理，但卻沒有修行戒律。如今因緣和合，戒、定、慧三學得以完備。由此可知，通達佛法、護持佛法之人，每個時代都有。從中國佛法的興盛和邊遠地區佛法的清凈，便可得到驗證。
論曰：觀察諸佛菩薩降生之時，或者以身、口、意三輪教化世人，或者以天眼通、天耳通、他心通、宿命通、神足通、漏盡通六種神通引導眾生。人們傚法佛法，佛法依仗人們的護持。闡揚教義，要適應時機；遵循正道，要恰如其分。真正做到普度眾生，成就解脫的津樑。因此，設立三藏（經藏、律藏、論藏），是爲了在人們沉溺於苦海之前，就將他們救拔出來。設立護法這一科目，是爲了匡正已經崩塌的綱常倫理。然而，弘揚佛法的途徑，條理脈絡繁多。有時顯揚，有時隱微；有時張揚神威，有時展示奇特的辯才，駁倒邪惡的論調，解除人們心中的迷惑；有時在當時顯揚偉大的意義，昌明玄妙的佛理，藉助威權來輔助正道。有德之人獨自享有盛名，通過師徒傳授而暗中流通。普遍告知，經常奉行其職責。於是有了在靈鷲山（梵語Gṛdhrakūṭa，位於古印度摩揭陀國）敲擊犍椎（召集僧眾的法器），發出聲音，只是爲了承擔和護持佛法；在剡洲（中國古代地名，指浙江一帶）重新結集佛法，教義宗旨唯有尊重和弘揚佛理。如果進入大乘論典，那麼就有九億無學之人（證得阿羅漢果位，不再需要學習的人）可以安住于佛法，長達萬年之久。經律所詮釋的內容，賓頭盧尊者（梵語Pindola）和羅睺羅尊者（梵語Rāhula）尚未取證涅槃（梵語Nirvāṇa）。這些都是爲了幫助弘揚佛法，通達領悟未曾聽聞的佛法，使迷惑顛倒的眾生在當下覺醒，將正法傳承給後世。所以，即使佛法屢次遭受破壞而衰敗，最終還是能夠恢復興盛。這難道僅僅是凡人的謀劃嗎？實在是佛法的力量啊！更何況迦葉尊者（梵語Kāśyapa），凝神于雞足山（位於中國雲南省），堅慧菩薩（姓名不詳），端坐在修羅窟（阿修羅居住的地方）。這些都是爲了引導眾生趣向善良，為眾生護持身心。以至於彌勒菩薩（梵語Maitreya）降臨人間，遞相弘揚佛法，或者摧毀愛慾之網，或者傾覆傲慢之幢，或者通達解決深奧的疑惑，或者開揚弘揚佛法的事務。所作的功業，如同雲雨相互滋潤；所立下的功勞，如同大地一樣廣博。所以舍利弗（梵語Śāriputra）才會在佛弟子中名列前茅。
【English Translation】 English version: He wrote more than ten volumes of 'Commentaries on Sutras and Precepts' and one volume of 'Contemplation and Practice Methods,' which were widely circulated in that country. There was a Śrāmaṇa (Buddhist monk) named Yuansheng, originally from Chenhan (an ancient state in southern Korean Peninsula), who was known for his integrity and prudence. In the early years of the Zhenguan era (Tang Dynasty), he came to the capital Chang'an, visited various monasteries, and studied Buddhism. He heard that Dharma Master Chijing (name unknown) was proficient in Buddhism, so he resolved to practice meditation and uphold the Dharma as his mission, standing shoulder to shoulder with Xuanzang (a famous monk of the Tang Dynasty), becoming a pillar of the country. Later, he returned to his homeland together, vigorously promoted Buddhism, and lectured on the Vinaya (monastic discipline) classics. Since the ancient times when people from the East came to the West to study Buddhism, although they had heard the doctrines of the scriptures, they did not practice the precepts. Now, with the convergence of conditions, the three studies of morality, concentration, and wisdom are complete. From this, it can be seen that there are people who understand and uphold the Dharma in every era. This can be verified from the prosperity of Buddhism in China and the purity of Buddhism in remote areas.
Commentary: Observing the time when Buddhas and Bodhisattvas descend, they either teach the world with the three wheels of body, speech, and mind, or guide sentient beings with the six supernormal powers of the divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, and extinction of outflows. People follow the Dharma, and the Dharma relies on the support of the people. To expound the teachings, one must adapt to the times; to follow the right path, one must be appropriate. Truly achieve universal salvation and become a ferry for liberation. Therefore, the establishment of the Tripiṭaka (three baskets: Sutra, Vinaya, and Abhidharma) is to rescue people before they are drowned in the sea of suffering. The establishment of the subject of Dharma protection is to correct the collapsing ethical norms. However, the ways to promote Buddhism are numerous and varied. Sometimes it is manifest, sometimes it is subtle; sometimes it promotes divine power, sometimes it displays extraordinary eloquence, refuting evil arguments and dispelling confusion in people's minds; sometimes it manifests great meaning at the time, clarifying the profound Buddhist principles, and assisting the right path with authority. Virtuous people enjoy fame alone, circulating secretly through teacher-student transmission. Universally inform and constantly carry out their duties. Thus, there was the striking of the ghaṇṭā (a bell-like instrument used to summon monks) on Mount Gṛdhrakūṭa (located in ancient Magadha, India), making a sound, only to bear and uphold the Dharma; re-compiling the Dharma in Yanzhou (an ancient place name in China, referring to the area around Zhejiang), the purpose of the teachings is only to respect and promote Buddhist principles. If entering the Mahāyāna treatises, then there are nine hundred million non-learners (those who have attained the Arhat state and no longer need to learn) who can abide in the Dharma for ten thousand years. The content explained by the Sutras and Vinaya, Venerable Piṇḍola and Venerable Rāhula have not yet attained Nirvāṇa. These are all to help promote the Dharma, to understand and comprehend the Dharma that has not been heard, to awaken confused and inverted sentient beings in the present, and to pass on the right Dharma to future generations. Therefore, even if the Dharma is repeatedly destroyed and declines, it will eventually recover and prosper. Is this merely a plan of ordinary people? It is truly the power of the Dharma! Moreover, Venerable Kāśyapa meditates on Mount Kukkutapada (located in Yunnan Province, China), and Bodhisattva Jianhui (name unknown) sits upright in the Asura cave (the place where Asuras live). These are all to guide sentient beings towards goodness, to protect the body and mind for sentient beings. As a result, Bodhisattva Maitreya descends to the world, promoting the Dharma to each other, either destroying the net of desire, or overturning the banner of arrogance, or thoroughly resolving profound doubts, or opening up and promoting the affairs of the Dharma. The work done is like clouds and rain nourishing each other; the merits established are as vast as the earth. Therefore, Śāriputra is at the forefront of the Buddha's disciples.
顯法輪之大將。鞠多徽號。標無相之後佛。五百門學通號任持。行德相高皆稱第一。至於乘時御化通法開宗。弘救之極勿高身子。良由辟樹園之福地蕩邪𡨥之高鋒。偃目連之神力。覆富那之辯慧。此即護法之緣。蓋惟斯矣。自道風東扇。爰始滕蘭。前傳重於開宗。故入譯經之目。然則傳譯在乎歸信未信不可弘文。護持存乎正邪。邪正方開信本。經陳如是。豈虛也哉。道元德母。信其實矣。所以發矇啟化。應接時心。重空顯其德明。大眾駭其耳目。致使拜首受道飲沐法流。不虛設也。費才感終於壇側。褚信剃頂于場中。顯宗悟理知歸。侍中捐俗入道。一期盛事萬代舟航。佛日於是流暉。法雲由斯不絕。茲德可紀茲言可詳。而閩越。隱其高例。附譯稱述。竊比則事業懸殊。遠化則乘權難擬。計功編次宜先譯傳。稍非經務故后三學。及姚秦迷外。道融折其是非。元魏重邪。曇始制其強禦。前傳顯然。其宗可錄。施乎齊周兩治。厥政殊風。齊高獨盛釋門。周武偏弘李眾。然其邪逼匿正。邪偽而正通。妄作亂真。真澄而妄隱。故使齊氏一統。民無兩情。釋侶闐邦寺塔充國。二百萬眾。綱猷上統之言。四十千寺。咸列釋門之剎。約指剡洲。化境通括像正任持。挮航之大未可相擬。豈法之力。惟人謂乎。弘斯在人。則顯公據其首也。
【現代漢語翻譯】 顯揚佛法的大將，鞠多（Kiu-to，音譯，具體含義不詳）是他的尊號。他象徵著無相之後的佛陀。精通五百種學問，堪稱任持（佛教術語，保持和維護佛法）的典範。他的德行高尚，大家都稱他為第一。至於他順應時勢教化眾生，通曉佛法開創宗派，弘揚救度的功德，即使是舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）也無法超越。這實在是由於他在辟樹園（Pik-shu-yuan，音譯，具體地點不詳）這塊福地盪滌邪惡，如同高聳的山峰一般。他壓倒了目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）的神通，覆蓋了富那（Purna，佛陀十大弟子之一，以善於說法著稱）的辯才。這正是護法的因緣，大概就是這樣了。自從佛法向東傳播，最初是從滕蘭（Teng-lan，人名，東漢時期最早的佛教信徒）開始的。前代的傳揚重在開創宗派，所以被列入譯經的目錄。然而，翻譯在於歸信，不信的人不能弘揚佛法；護持在於正邪，辨明邪正才能確立信仰的根本。經典上是這樣說的，難道是虛假的嗎？道是根本，德是母親，信仰確實如此。所以能夠啓發矇昧，應和時代人心。重視空性，彰顯他的德行光明，讓大眾感到震驚。以至於叩拜接受佛法，沐浴在佛法的洪流之中，這不是虛設的。費才（Fei-tsai，人名）在佛壇旁邊感動而終，褚信（Chu-hsin，人名）在法場中剃度出家。顯宗（Hsien-tsung，人名）領悟真理，侍中（Shih-chung，官名）捨棄世俗入道。這是一時盛事，是萬代的航船。佛日的輝光由此流傳，佛法的雲彩因此連綿不絕。這樣的功德可以記載，這樣的話語可以詳細考察。而閩越（Min-yueh，古代地名）卻隱瞞了他的高尚事蹟，附庸在翻譯的稱述之中。如果拿來相比，那麼事業就相差懸殊；如果說遠距離教化，那麼權宜之計難以比擬。計算功勞編排次序，應該先翻譯傳記。稍微偏離經書事務，所以放在三學（戒、定、慧）之後。以及姚秦（Yao-chin，朝代名）迷惑于外道，道融（Tao-jung，人名）辨析其中的是非。元魏（Yuan-wei，朝代名）推崇邪說，曇始（Tan-shih，人名）制止他們的強橫。前代的傳記是顯而易見的，他們的宗派可以記錄。至於齊周（Chi-chou，朝代名）兩朝的統治，他們的政策風氣不同。齊高（Chi-kao，人名）特別推崇佛教，周武（Chou-wu，人名）偏愛弘揚李眾（Li-chung，人名）。然而他們的邪說逼迫隱匿正法，邪偽與正法相通，虛妄擾亂真理，真理澄清而虛妄隱退。所以使得齊氏（Chi-shih，朝代名）統一天下，百姓沒有二心。佛教徒遍佈全國，寺廟遍佈各地，有二百萬之眾。綱猷（Kang-yu，人名）上統的言論，有四萬座寺廟，都屬於佛教的寺剎。大約指向剡洲（Yen-chou，地名），教化的境界包括了像法（佛教術語，佛法衰退時期）和正法（佛教術語，佛法興盛時期）的任持。剃度僧侶的規模之大，是不可相提並論的。難道是佛法的力量，僅僅在於人嗎？弘揚佛法在於人，那麼顯公（Hsien-kung，人名）就是其中的首要人物。 現代漢語譯本 English version The great general who manifested the Dharma wheel, Kiu-to (transliteration, specific meaning unknown) is his honorable title. He symbolizes the Buddha after non-form. He is proficient in five hundred kinds of learning, and can be called the model of 'Ren-chih' (Buddhist term, maintaining and upholding the Dharma). His virtue is noble, and everyone calls him the first. As for his ability to educate sentient beings in accordance with the times, understand the Dharma and create sects, and promote the merit of salvation, even Sariputra (one of the ten major disciples of the Buddha, known for his wisdom) cannot surpass him. This is really because he washed away evil in the blessed land of Pik-shu-yuan (transliteration, specific location unknown), like a towering peak. He overwhelmed Maudgalyayana's (one of the ten major disciples of the Buddha, known for his supernatural powers) supernatural powers, and covered Purna's (one of the ten major disciples of the Buddha, known for his eloquence) eloquence. This is precisely the cause of protecting the Dharma, probably it is like this. Since the Dharma spread eastward, it initially started from Teng-lan (person's name, the earliest Buddhist believer in the Eastern Han Dynasty). The transmission of the previous generation focused on creating sects, so it was included in the catalog of translated scriptures. However, translation lies in faith, and those who do not believe cannot promote the Dharma; upholding lies in right and wrong, and distinguishing between right and wrong can establish the foundation of faith. The scriptures say so, is it false? Tao is the root, virtue is the mother, and faith is indeed like this. Therefore, it can enlighten the ignorant and respond to the hearts of the times. Emphasizing emptiness, highlighting his bright virtue, shocked the public. As a result, they kowtowed and accepted the Dharma, and bathed in the torrent of the Dharma, which was not a false pretense. Fei-tsai (person's name) was moved to death next to the altar, and Chu-hsin (person's name) was tonsured in the Dharma field. Hsien-tsung (person's name) understood the truth, and Shih-chung (official title) abandoned secularity and entered the Tao. This was a great event of the time, and a ship for all ages. The brilliance of the Buddha's sun spread from this, and the clouds of the Dharma continued from this. Such merit can be recorded, and such words can be examined in detail. However, Min-yueh (ancient place name) concealed his noble deeds and was attached to the narration of the translation. If compared, then the careers are vastly different; if talking about distant education, then expedient measures are difficult to compare. Calculating merit and arranging the order, the biography should be translated first. Slightly deviating from scripture affairs, so it is placed after the three learnings (precepts, concentration, wisdom). And Yao-chin (dynasty name) was confused by external paths, and Tao-jung (person's name) distinguished the right and wrong in it. Yuan-wei (dynasty name) promoted heresies, and Tan-shih (person's name) stopped their tyranny. The biographies of the previous generation are obvious, and their sects can be recorded. As for the rule of the two dynasties of Chi and Zhou (dynasty name), their policies and customs were different. Chi-kao (person's name) especially promoted Buddhism, and Zhou-wu (person's name) favored promoting Li-chung (person's name). However, their heresies forced the concealment of the right Dharma, heresy and the right Dharma communicated, falsehood disturbed the truth, and the truth clarified and falsehood retreated. Therefore, Chi-shih (dynasty name) unified the world, and the people had no second thoughts. Buddhists spread all over the country, and temples spread all over the place, with a population of two million. Kang-yu's (person's name) words of supreme rule, there are 40,000 temples, all belonging to the Buddhist temples. Approximately pointing to Yen-chou (place name), the realm of education includes the upholding of the semblance Dharma (Buddhist term, the period of decline of the Dharma) and the right Dharma (Buddhist term, the period of prosperity of the Dharma). The scale of tonsuring monks is incomparable. Is it the power of the Dharma, only in people? Promoting the Dharma lies in people, then Hsien-kung (person's name) is the first among them.
【English Translation】 The great general who manifested the Dharma wheel, Kiu-to (transliteration, specific meaning unknown) is his honorable title. He symbolizes the Buddha after non-form. He is proficient in five hundred kinds of learning, and can be called the model of 'Ren-chih' (Buddhist term, maintaining and upholding the Dharma). His virtue is noble, and everyone calls him the first. As for his ability to educate sentient beings in accordance with the times, understand the Dharma and create sects, and promote the merit of salvation, even Sariputra (one of the ten major disciples of the Buddha, known for his wisdom) cannot surpass him. This is really because he washed away evil in the blessed land of Pik-shu-yuan (transliteration, specific location unknown), like a towering peak. He overwhelmed Maudgalyayana's (one of the ten major disciples of the Buddha, known for his supernatural powers) supernatural powers, and covered Purna's (one of the ten major disciples of the Buddha, known for his eloquence) eloquence. This is precisely the cause of protecting the Dharma, probably it is like this. Since the Dharma spread eastward, it initially started from Teng-lan (person's name, the earliest Buddhist believer in the Eastern Han Dynasty). The transmission of the previous generation focused on creating sects, so it was included in the catalog of translated scriptures. However, translation lies in faith, and those who do not believe cannot promote the Dharma; upholding lies in right and wrong, and distinguishing between right and wrong can establish the foundation of faith. The scriptures say so, is it false? Tao is the root, virtue is the mother, and faith is indeed like this. Therefore, it can enlighten the ignorant and respond to the hearts of the times. Emphasizing emptiness, highlighting his bright virtue, shocked the public. As a result, they kowtowed and accepted the Dharma, and bathed in the torrent of the Dharma, which was not a false pretense. Fei-tsai (person's name) was moved to death next to the altar, and Chu-hsin (person's name) was tonsured in the Dharma field. Hsien-tsung (person's name) understood the truth, and Shih-chung (official title) abandoned secularity and entered the Tao. This was a great event of the time, and a ship for all ages. The brilliance of the Buddha's sun spread from this, and the clouds of the Dharma continued from this. Such merit can be recorded, and such words can be examined in detail. However, Min-yueh (ancient place name) concealed his noble deeds and was attached to the narration of the translation. If compared, then the careers are vastly different; if talking about distant education, then expedient measures are difficult to compare. Calculating merit and arranging the order, the biography should be translated first. Slightly deviating from scripture affairs, so it is placed after the three learnings (precepts, concentration, wisdom). And Yao-chin (dynasty name) was confused by external paths, and Tao-jung (person's name) distinguished the right and wrong in it. Yuan-wei (dynasty name) promoted heresies, and Tan-shih (person's name) stopped their tyranny. The biographies of the previous generation are obvious, and their sects can be recorded. As for the rule of the two dynasties of Chi and Zhou (dynasty name), their policies and customs were different. Chi-kao (person's name) especially promoted Buddhism, and Zhou-wu (person's name) favored promoting Li-chung (person's name). However, their heresies forced the concealment of the right Dharma, heresy and the right Dharma communicated, falsehood disturbed the truth, and the truth clarified and falsehood retreated. Therefore, Chi-shih (dynasty name) unified the world, and the people had no second thoughts. Buddhists spread all over the country, and temples spread all over the place, with a population of two million. Kang-yu's (person's name) words of supreme rule, there are 40,000 temples, all belonging to the Buddhist temples. Approximately pointing to Yen-chou (place name), the realm of education includes the upholding of the semblance Dharma (Buddhist term, the period of decline of the Dharma) and the right Dharma (Buddhist term, the period of prosperity of the Dharma). The scale of tonsuring monks is incomparable. Is it the power of the Dharma, only in people? Promoting the Dharma lies in people, then Hsien-kung (person's name) is the first among them.
掩抑華飾揚耀塵埃。眾皆輕而不思。可謂激通其道。及法上引衣之赴難也。則醒醉相兼。醒則領上之累詞。醉則示虛于邪敵。雖復金櫃玉韜之秘術。未可與言。孫武吳起之奇謀。曾何足道。所以登席之始。搖動物心。異眾等山丘。鼓論同雲物。致使才撝刃辯載戢妖氛。定方術于面前。樹微言于即世。故有談仙者投骸于臺檻。宗虛者深剃于王庭。明詔遂頒國無兩信。雖稠公標于定道。賢上統于義門。一時之慶。固不同年而語矣。周氏秦壤世號武鄉。豺狼之諺想不虛托。懷文斯寡習勇彌隆。酌緯候之讖詞。納譎誑之佞術。衛嵩本我之胤。張賓乃彼之餘。異向同心唇齒相副。競列封表曲引遊言。冒誷帝心覆絕仁祀。時未思其禍始也禍作萌漸。百辟之所不知。及望夷之福終也。潰發滂流。天無方改前政。呼嗟何及。僧杰道安名殊衛氏。風格峻逸比景彌天。二論既陳異見將弭。而狙詐蠅巧終墜前修。靜藹上賢當斯頹運。奮發拒諫守素窮巖。慨正道之遂荒。誠護法之無力也。乃解形松石殉命西方。於時同軌遺形。亦有十數。自非懷大濟于末俗睹法滅而增哀。何能捨所重於幽林。為依救而終世。誠可美矣。誠可悲夫。詳觀列代數賢。則紹隆之跡可見。藻鏡則日月同仰。清范則高山是欽。具彰本紀。其續昌矣。有隋御寓深信釋門。兼陳
李館。為收恒俗。二世纘歷。同政前朝。悼像化之徽猷。襲宋桓之致敬。於時緇素相望慘然。明贍法師屈起臨對。夙未強術。眾或漏言。及覿其厲色格詞抗楊嚴詔。皆謂禍碎其身首也。助栗不安其足。而贍逞怡顏色欣勇綽然。帝后乃述釋門之有人焉。眾乃悟其脫穎也知人其難。人實難知。知其難者。千載其一乎。信不虛矣。皇唐啟運代有斯人。普應佩席于天門。慧滿載衣于朝伍。智實剛烈。抵訶於時重。法琳慷慨。極言于明詔。異世同風不屑古也。莫不言行同時死生齊日。故得名流萬代。紹先聖之宏猷乎。惟夫經論道業務在清心。弘護法網寔敦遐志。志遠則不思患辱。心清則罔懼嚴誅。達三相之若馳。識九有之非宅。未曾為法。徒喪余齡。豈惟往生。乃窮來陰。於是挾福智而面諸佛。睹形骸若委遺塵。騰神略而直前。鼓通博之橫辯。但令法住。投鼎鑊其如歸。既屬慧明。處濁世其如夢。故能不負遺寄。斯傳之有蹤乎已矣。夫誰有見斯。而不勉厲志於重霄哉。
續高僧傳卷第二十四
◎釋曇選。姓崔。高陽人。神慧譎詭不偶時俗。雖博通經術。而以涅槃著名。不存文句。護法為慮本。晚住並部興國寺。川邑奉之以為師傅。每有眾集居於座元。酬問往還以系節為要。吐言開令宏放終古。僧侶乃多莫敢摧挫。時
人目為豹選者也。及楊諒逆節中外相叛。招募軍兵繕造牟甲。以興國寺為甲坊。以武德寺為食坊。後於武南置陣。楊素敗之。官軍入郭搜求逆黨。總集諸僧責供反者。僧等辭曰。王力嚴切不敢遮約。素曰。有幾僧諫王被殺。而云王力嚴切。此並同反。不勞分疏可依軍法。選時在眾不忍斯禍。乃出對曰。比佛法陵遲。特由僧無有德可以動俗。致有亂階。結聚不能誨以忠信。此誠如公所教。今被理責陷身無地。素乃舒顏曰。僧等且還。留向對僧。擬論機務。自爾晝參軍將開散僧誅。晚還寺宿。不久煬帝下敕通被放免。故合衆獲安。誠其功也。及大業末歲。兵饑交接。四方僧游寄食無地。興國雖富儉嗇者多。每食時禁門自守。客僧擁結終不之前。選不勝滅法。憤激身心。每日拄杖在門驅趁防者攜引羈僧。供給缽器。送至食堂。眾多是其子弟不敢違逆。由是眾開僧制。許選停客。自余不得然。其慈濟之深感激府俞。房內廓然財什不積。唯置大缽一口。每日引諸乞兒。所得食調總缽中。選請食分。亦和其內。雜為饘粥。便行坐乞人。手自斟酌。見其襤褸皴錯形容臞瘦。流淚盈臉不能自勝。選亦依行受粥而食。日別如此。遂及有年。皇運伊始人情安泰。義興新寺法綱大張。沙門智滿。當塗眾主。一川鄉望。王臣傾重創開諸宇嚴位道
【現代漢語翻譯】 現代漢語譯本： 人們認為僧人慧選（僧人的名字）很有眼光。等到楊諒（隋文帝第五子）叛亂時，內外呼應，招募士兵，製造盔甲，把興國寺（寺廟名）作為製造盔甲的作坊，把武德寺（寺廟名）作為提供伙食的作坊，後來在武南（地名）設定陣地。楊素（隋朝大臣）打敗了他。官兵進入城內搜查叛黨，把所有僧人聚集起來，責問他們是否參與叛亂。僧人們辯解說：『楊諒的權勢嚴厲，我們不敢阻止或約束他。』楊素說：『有幾個僧人勸諫楊諒而被殺，你們卻說楊諒的權勢嚴厲，這分明是同謀叛亂。』不需多說，可以按照軍法處置。慧選當時也在人群中，不忍心看到這場災禍，於是站出來回答說：『近來佛法衰落，正是因為僧人沒有德行可以感化世俗，才導致了叛亂的發生。僧人結黨營私，不能用忠義誠信來教導百姓，這確實如您所說。如今我們被審問責罰，已經無處容身。』楊素聽后臉色緩和，說：『僧人們先回去吧，留下慧選，我要和他商議要事。』從此以後，慧選白天參與軍隊將領的會議，開導勸散那些被株連的僧人，晚上回到寺廟住宿。不久，隋煬帝下令全部釋放僧人，因此僧眾得以平安，這確實是慧選的功勞。 等到大業末年，戰亂和饑荒交加，四方僧人流離失所，無處寄食。興國寺雖然富有，但很多僧人卻很吝嗇，每次吃飯時都緊閉大門，自我防守，外來的僧人聚集在一起，始終無法得到施捨。慧選對此感到非常痛心，認為這是在滅絕佛法，他內心憤慨，每天拄著枴杖在門口驅趕那些防守的人，拉著那些被困的僧人，供給他們缽盂等用具，把他們送到食堂。因為寺里很多僧人都是慧選的子弟，不敢違揹他的意願。因此，寺里打破了僧規，允許慧選收留外來僧人，其他人卻不能這樣做。慧選的慈悲救濟非常深厚，感動了當地官府。他的房間里空空蕩蕩，沒有積攢任何財物，只放著一個大缽。每天他都帶領著一群乞丐，把乞討來的食物全部倒入缽中，然後請慧選來分配食物，慧選也和他們一起，把食物混合在一起做成粥，然後親自給乞丐們分發。看到他們衣衫襤褸，面板粗糙，形容枯槁，慧選總是流著眼淚，不能自已。慧選也像他們一樣，接受粥並食用，每天都這樣，持續了很多年。隋朝滅亡后，社會逐漸安定，義興（地名）的新寺廟開始大力弘揚佛法，沙門智滿（僧人名），當塗（地名）的眾僧之主，受到當地百姓和官員的敬重，開始建造寺廟，嚴明佛法。
【English Translation】 English version: People regarded the monk Huixuan (name of the monk) as a discerning individual. When Yang Liang (fifth son of Emperor Wen of Sui) rebelled, both internally and externally, he recruited soldiers and manufactured armor, using Xingguo Temple (name of the temple) as an armor workshop and Wude Temple (name of the temple) as a food supply workshop. Later, he set up a position in Wunan (place name). Yang Su (minister of the Sui Dynasty) defeated him. Government troops entered the city to search for rebels, gathering all the monks and questioning them about their involvement in the rebellion. The monks defended themselves, saying, 'Yang Liang's power was severe, and we dared not stop or restrain him.' Yang Su said, 'Several monks were killed for advising Yang Liang, yet you say Yang Liang's power was severe. This is clearly conspiracy to rebel.' Without further ado, they can be dealt with according to military law. Huixuan was among the crowd at the time and could not bear to see this disaster, so he stood up and replied, 'Recently, the Buddha-dharma has declined, precisely because monks lack the virtue to influence the secular world, which has led to the occurrence of rebellion. Monks form cliques for personal gain and cannot teach the people with loyalty and trustworthiness, which is indeed as you say. Now we are being interrogated and punished, and we have nowhere to turn.' Yang Su's expression softened, and he said, 'Monks, go back for now. I will keep Huixuan and discuss important matters with him.' From then on, Huixuan participated in the meetings of military generals during the day, enlightening and persuading the implicated monks to disperse, and returned to the temple to stay at night. Soon, Emperor Yang of Sui issued an order to release all the monks, so the monks were able to be safe, which was indeed Huixuan's merit. When the end of the Daye era arrived, war and famine intertwined, and monks from all directions were displaced and had nowhere to stay. Although Xingguo Temple was wealthy, many monks were stingy, closing their doors and guarding themselves every time they ate, and foreign monks gathered together, unable to receive alms. Huixuan felt very distressed about this, believing that it was destroying the Buddha-dharma. He was indignant in his heart, and every day he leaned on his crutch at the door to drive away those who were guarding, pulling those trapped monks, supplying them with bowls and other utensils, and sending them to the dining hall. Because many monks in the temple were Huixuan's disciples, they dared not disobey his wishes. Therefore, the temple broke the monastic rules and allowed Huixuan to take in foreign monks, but others could not do so. Huixuan's compassion and relief were very profound, moving the local government. His room was empty, with no accumulated wealth, only a large bowl. Every day he led a group of beggars, pouring all the begged food into the bowl, and then invited Huixuan to distribute the food. Huixuan also mixed the food together with them to make porridge, and then personally distributed it to the beggars. Seeing their ragged clothes, rough skin, and emaciated appearance, Huixuan always shed tears and could not control himself. Huixuan also accepted the porridge and ate it like them, doing this every day for many years. After the fall of the Sui Dynasty, society gradually stabilized, and the new temple in Yixing (place name) began to vigorously promote the Buddha-dharma. The Shramana Zhiman (name of the monk), the leader of the monks of Dangtu (place name), was respected by the local people and officials, and began to build temples and clarify the Buddha-dharma.
場。三百餘僧受其制約。夏中方等清眾肅然。風聲洋溢流潤遐邇。選聞之乃詣其寺。庭滿徒聞來崩騰下。赴告曰。卿等結聚作何物。在依何經誥。不有冒罔後生乎。滿曰。依方等經行方等懺。選曰。經在何處將來對讀。遂將一卷來。選曰。經有四卷。何不一時讀之沙門道綽曰。經文次第。識不俱聞。選曰。吾識可共爾識同耶。但四卷齊讀。文言未了。便曰。依咒滅罪耳。可罷之。又曰。自佛法東流。矯詐非少。前代大乘之賊。近時彌勒之妖。詿誤無識其徒不一。聞爾結眾。恐壞吾法。故力疾來問。雖爾手把瓶子。倚傍猶可。遂杖策而返。武德八年。遘疾淹積。問疾者充牣房宇。乃尸臥引衣申腳曰。吾命將盡何處生乎名行僧道綽曰。阿阇黎。西方樂土名為安養。可願生彼選曰。咄為身求樂。吾非爾儔。綽曰。若爾可無生耶。答曰。須見我者而為生乎。乃潛息久之。不覺已逝。時年九十有五。道俗哀慘。送于西山之陰。傳者親往其寺不及其人。觀其行事遺績。庶可澡雪形心頓祛鄙吝。叔緒護法開士。抑斯人乎。
釋法通。龍泉石樓人。初在隰鄉未染正法。眾僧行往不達村閭。如有造者以灰灑面。通雖處俗情厭恒俗。以開皇末年。獨懷異概超出意表。剃二男二女並妻之發。被以法衣。陟道詣州委僧尼寺。時有問者通便
【現代漢語翻譯】 現代漢語譯本 場（指場所）。三百多名僧人受到他的制約。夏季期間，方等（指《方等經》）清眾肅然。他的聲名遠揚，流傳很廣。釋慧選（人名）聽說后就前往他的寺廟。庭院裡擠滿了徒眾，聽說慧選來了都奔騰而下。慧選前去告知他們說：『你們聚集在一起做什麼？依據什麼經書？難道不怕欺騙後世之人嗎？』釋慧滿（人名）說：『我們依據《方等經》進行方等懺法。』慧選說：『經書在哪裡？拿來對照閱讀。』於是慧滿拿來一卷經書。慧選說：『經書有四卷，為什麼不一起讀呢？』沙門道綽（人名）說：『經文次第顛倒，難以同時理解。』慧選說：『我的理解能力難道和你們一樣嗎？只要四卷一起讀就行了。』話還沒說完，慧滿就說：『我們是依靠咒語來滅罪的。可以停止了吧。』慧選又說：『自從佛法東傳以來，虛假欺詐的事情不少。前代有大乘的賊人，近來又有彌勒的妖人，迷惑欺騙沒有見識的人，他們的徒眾不止一個。我聽說你們結集眾人，恐怕會破壞我的佛法，所以帶病前來詢問。即使這樣，我手裡拿著瓶子，拄著枴杖還可以支撐。』於是拄著枴杖返回。武德八年，慧選生病，長期臥床不起。前來問候的人擠滿了房間。於是他躺下，拉起衣服，伸出腳說：『我的生命將要結束，將要生到哪裡去呢？』名行僧道綽說：『阿阇黎（梵語，意為導師）。西方極樂世界名為安養（指西方極樂凈土），可以發願往生那裡。』慧選說：『哼！為自己求快樂，我不是你這種人。』道綽說：『如果這樣，難道可以不求生嗎？』慧選回答說：『須要見到我的人才為我求生吧。』於是他默默地停止了呼吸，不知不覺已經去世。當時他九十五歲。道俗都非常悲痛，將他安葬在西山之陰。傳記作者親自前往他的寺廟，沒有見到他本人。觀察他的行為事蹟，或許可以洗滌自己的形體和內心，立刻去除鄙陋和吝嗇。叔緒（人名）這樣的護法開士，大概就是這種人吧。 釋法通（人名）。是龍泉石樓人。起初在隰鄉，還沒有接觸到正法。眾僧行走，不能到達村莊。如果有人前往，就用灰撒在臉上。法通雖然身處世俗，但厭惡世俗。在開皇末年，他獨自懷有與衆不同的想法，超出了常人的意料。他剃掉了兩個兒子、兩個女兒以及妻子的頭髮，給他們穿上法衣，前往州里的僧尼寺廟。當時有人問他，法通便...
【English Translation】 English version At the site. More than three hundred monks were under his control. During the summer, the assembly of the Fangdeng (referring to the Fangdeng Sutra) were solemn. His reputation spread far and wide. When Shi Huixuan (name of a person) heard of it, he went to his temple. The courtyard was filled with followers, who rushed down upon hearing of Huixuan's arrival. Huixuan went to inform them, saying, 'What are you gathering together to do? According to what scriptures are you acting? Are you not afraid of deceiving future generations?' Shi Huiman (name of a person) said, 'We are performing the Fangdeng repentance according to the Fangdeng Sutra.' Huixuan said, 'Where is the scripture? Bring it for comparison and reading.' So Huiman brought a volume of scripture. Huixuan said, 'The scripture has four volumes, why not read them all together?' The Shramana (Buddhist monk) Daochuo (name of a person) said, 'The order of the scriptures is reversed, making it difficult to understand simultaneously.' Huixuan said, 'Is my understanding the same as yours? Just read all four volumes together.' Before he finished speaking, Huiman said, 'We rely on mantras to extinguish sins. Can we stop now?' Huixuan then said, 'Since the eastward transmission of Buddhism, there have been many instances of falsehood and deception. In previous generations, there were thieves of the Mahayana (Great Vehicle), and recently there have been demons of Maitreya (the future Buddha), deceiving and misleading those without knowledge, and their followers are not just one. I heard that you are gathering people, and I am afraid that you will destroy my Dharma (Buddhist teachings), so I came to inquire despite my illness. Even so, I can still support myself by holding a bottle and leaning on a cane.' So he returned, leaning on his cane. In the eighth year of the Wude era, Huixuan fell ill and was bedridden for a long time. Those who came to inquire filled the room. So he lay down, pulled up his clothes, and stretched out his feet, saying, 'My life is about to end, where will I be reborn?' The monk Daochuo said, ' Ajari (Sanskrit, meaning teacher). The Western Paradise is called An'yang (referring to the Western Pure Land), you can vow to be reborn there.' Huixuan said, 'Humph! Seeking pleasure for oneself, I am not like you.' Daochuo said, 'If so, can one not seek rebirth?' Huixuan replied, 'Those who need to see me will seek rebirth for me.' So he silently stopped breathing, and unknowingly passed away. At that time, he was ninety-five years old. Both monks and laypeople were very sad and buried him on the west side of the mountain. The biographer personally went to his temple but did not see him in person. Observing his actions and deeds, perhaps one can cleanse one's body and mind, and immediately remove meanness and stinginess. Shuxu (name of a person), such a Dharma protector and enlightened person, is probably like this. Shi Fatong (name of a person). He was from Shilou, Longquan. Initially, he was in Xixiang and had not yet come into contact with the true Dharma. The monks could not reach the village. If someone went, they would throw ash on their faces. Although Fatong was in the secular world, he hated the mundane. At the end of the Kaihuang era, he alone had different ideas, exceeding the expectations of ordinary people. He shaved the heads of his two sons, two daughters, and his wife, dressed them in monastic robes, and went to the monasteries and nunneries in the state. At that time, someone asked him, and Fatong then...
答曰。我舍枷鎖志欲通法。既達州寺如前付囑。便求通化寺明法師度出家。于即游化稽湖。南自龍門北至勝部。嵐石汾隰無不從化。多置邑義月別建齋。但有沙門皆延村邑。或有住宿明旦解齋。家別一槃。以為通供。此儀不絕至今流行。河右諸州聞風服義。有僧投造直詣堂中。承接顏色譬若親識。故通之率導其德難倫。曾行本邑。縣令逢之。問是何僧。答雲山客令乃禁守不許游從。通即絕粒竭誠繞獄行道。其夜聽事野狐鳴叫。怪相既集通夕不安。及明放遣。通曰。我繞獄行道正得道理。如何見放。經日不食。夜又狐鳴。宮庶以下莫不震懼。苦勸引挽方從其請。爾後巡行無時寧舍。曾投人宿。犬咋其脛。尋被霹死。風聲逾顯。后卒于龍泉。余以貞觀初年。承其素跡遂往尋之。息名僧綱住隰州寺。親說往行高聞可觀。欣其餘論試后披敘。夫以高世之量隨務不倫。統其大歸莫非通道。所以九十六部。兼邪正之津途。一十七群。現機緣之化跡。故能光開佛日。弘導塵蒙。攝迷沒之鄙夫。接戒濁之澆首。並得開智清悟通聖革凡。弘道利生於是乎在。今有不達之者。同世相輕。睹其家業叢雜。閱其形骸塵弊遂則雷同輕毀。曾不大觀。由之自陷。備于成教。故文云。不觀法師種姓形有。但受其法開我精靈。斯言可歸。通有之矣。
◎釋弘智。姓萬氏。始平槐里鄉人。隋大業十一年。德盛鄉閭權為道士。因入終南山。絕粒服氣期神羽化。形骸枯悴心用飛動。乃入京至靜法寺遇惠法師。問以喻道之方。惠曰。有生之本以食為命。假糧粒以資形。托津通以適道。所以古有繫風捕影之論。仙虛藥誤之談。語事信然。幸無惑也。乃示以安心之要遣累之方。義寧元年。委擲黃冠入山修業。武德之始天下大同。佛道二門峙然雙列。智乃詣省申訴。請隸釋門。並陳理例。朝宰咸穆。遂得貫入緇伍隨情住寺。而性樂幽棲。乃于南山至相寺而居焉。周曆講會亟經炎燠。神用通簡莫不精詣。然而性立虛融。慈矜在務。陶甄士俗延納山賓。巖隱匱乏之流。飛走饑虛之類。咸贍資糇粒錫以貝泉。雖公格嚴斷寺制深約。而能攜引房宇。同之窟穴泰。斯亦叔代匡護之開士也。滅后遂絕此蹤惜哉。故其所獲法利。積散不窮。弘誘博愛為而不恃。加之以忍邦行事音聲厥初。開務通識非斯莫曉。故凡有福會必以簫鼓為先。致令其從如雲真俗不爽于緣悟矣。講華嚴攝論等。以永徽六年五月九日。終於山寺。春秋六十有一。露骸林下攸骨焚散。遵余令也。門人散住諸寺者。咸謹卓正行不墜遺風。重誨誘之劬勞。顧復之永沒。乃共寫八部般若。用崇屺岵之恩。又建碑一區。陳于至相寺
山外。二丈四尺。寶德寺莊所。
◎釋道會。姓史。犍為武陽人。初出家。住益州嚴遠寺。器宇高簡雅調逸群。四方道俗日夕參候。猶以蜀門小陜聞見非廣。乃入京詢訪經十餘年。經論史籍博究宗領。還蜀欲大開釋教導引后銳。時屬亂離不果心術。會皇運初興率先招撫。詹俊李袞首途巴蜀。會上疏曰。會弟性不肖。家風失墜。封爵雖除詔敕猶在。門生故吏子孫成列。並奮臂切齒思效力用。即日劍門雖啟巫峽負固。會請。躬率徒隸。振錫啟途。折簡宣威。開懷納款。軍無矢石之勞。主有待成之逸。此亦一時之利也。惟公圖之。為使淹留遂不行。於時國初。僧尼道士所在多度。有道士宋冀。是彼樑棟。于隆山縣下新立道觀。屋宇成就置三十人。會經總管段倫陳牒改觀為寺。其郭內住者並是道宗不伏。移改囑安撫大使李襲譽。巡察州縣。會以事達。乃引兵過城。四面鳴鼓一時驅出。舉宗怨訴噂𠴲街衢。會曰。未能令天下改觀為寺。此之一所終不可奪。遂依立寺。至今不毀。武皇登遐。入京朝觀。因與琳師同修辨正。有安州皓師。在蜀弘講。人有嫉者。表奏云。反又述法。會覘候訊息遂被拘執。身雖在獄言笑如常。為諸在獄講釋經論。經春至冬。諸僧十數。衣服襤褸不勝寒酷。京師有無盡藏。恒施為事。會致書曰。自如
【現代漢語翻譯】 現代漢語譯本 山外，二丈四尺，是寶德寺的莊園所在地。
◎釋道會（Shi Daohui，人名），俗姓史，是犍為武陽（Jianwei Wuyang，地名）人。他最初出家，住在益州（Yizhou，地名）的嚴遠寺（Yan Yuan Temple，寺名）。他氣度高尚，性格簡樸，風雅超群。四方的僧人和俗人日夜都來拜訪他。但他仍然認為蜀地（Shu，古代地名，指四川一帶）偏狹，見識不廣。於是前往京城，訪求學問十餘年。他對經書、論著、史書典籍廣泛研究，掌握了其中的要領。返回蜀地后，他想大力弘揚佛教，引導後輩。當時正值戰亂時期，他的心願沒有實現。等到皇朝初建，他率先招撫百姓。詹俊（Zhan Jun，人名）、李袞（Li Gun，人名）首先從巴蜀（Bashu，古代地名，指四川一帶）歸順。道會上疏說：『我的弟弟不成器，家風衰落。封爵雖然被廢除，但詔書敕令還在。門生、舊吏的子孫成群結隊，都摩拳擦掌，想效力報國。現在劍門關（Jianmen Pass，地名）雖然已經打開，但巫峽（Wu Gorge，地名）仍然險固。』道會請求親自率領徒弟和部下，搖著錫杖開路，用書信宣揚威德，打開胸懷接納歸順的人。軍隊沒有遭受箭石的勞苦，主上有等待成功的安逸。這也是一時有利的局面，希望您能考慮。因為使者滯留，所以未能成行。當時國家初建，僧尼道士很多，到處都有度牒。有個道士叫宋冀（Song Ji，人名），是當地的棟樑。在隆山縣（Longshan County，地名）下新建立了一座道觀，屋宇已經建成，安置了三十人。道會通過總管段倫（Duan Lun，人名）上書，陳述情況，請求將道觀改為寺廟。那些住在城郭內的道士都不服從。這件事被移交給安撫大使李襲譽（Li Xiyu，人名），讓他巡察州縣。道會把這件事上報。於是率領軍隊經過城池，四面擂鼓，一時將道士們驅趕出去。道士們怨聲載道，在街上議論紛紛。道會說：『我不能讓天下所有的道觀都改為寺廟，但這一處道觀終究不能被奪走。』於是寺廟得以建立，至今沒有被毀壞。武皇（Wu Huang，皇帝的謚號）駕崩后，道會入京朝拜，因此與琳師（Lin Shi，人名）一同修習辨正。有個安州的皓師（Hao Shi，人名），在蜀地弘揚佛法。有人嫉妒他，上表奏稱他『反又述法』。道會打探到訊息后，就被拘捕了。他雖然身在監獄，但言談笑貌如常。他為獄中的人講解經書論著。從春天到冬天，有十幾位僧人，衣服破爛，無法抵禦嚴寒。京城有個無盡藏（Wujin Zang，佛教術語，指取之不盡，用之不竭的寶藏），經常施捨財物。道會寫信說：『自從……』
【English Translation】 English version Outside the mountain, twenty-four chi (unit of length), is the location of Baode Temple's estate.
◎釋道會 (Shi Daohui, personal name), whose secular surname was Shi, was a native of Wuyang in Jianwei (Jianwei Wuyang, place name). He initially became a monk and resided at Yan Yuan Temple (Yan Yuan Temple, temple name) in Yizhou (Yizhou, place name). He possessed a noble demeanor, a simple character, and an elegance that surpassed others. Monks and laypeople from all directions would visit him day and night. However, he still considered the Shu region (Shu, ancient place name, referring to the Sichuan area) to be narrow and his knowledge limited. Therefore, he went to the capital to seek knowledge for more than ten years. He extensively studied scriptures, treatises, historical records, and mastered their essence. After returning to Shu, he wanted to vigorously promote Buddhism and guide future generations. At that time, it was a period of war and chaos, and his wish was not fulfilled. When the imperial dynasty was first established, he took the lead in pacifying the people. Zhan Jun (Zhan Jun, personal name) and Li Gun (Li Gun, personal name) were the first to submit from Bashu (Bashu, ancient place name, referring to the Sichuan area). Daohui submitted a memorial saying: 'My younger brother is unworthy, and the family's reputation has declined. Although the title of nobility has been abolished, the imperial edicts are still in effect. The disciples and descendants of former officials are in large numbers, all eager to serve the country. Now, although Jianmen Pass (Jianmen Pass, place name) has been opened, Wu Gorge (Wu Gorge, place name) remains dangerous.' Daohui requested to personally lead his disciples and subordinates, shaking his staff to clear the way, using letters to proclaim his virtue, and opening his heart to accept those who surrendered. The army did not suffer the hardship of arrows and stones, and the ruler had the leisure to wait for success. This is also a temporary advantage, and I hope you will consider it. Because the envoy was delayed, it could not be carried out. At that time, the country was newly established, and there were many monks, nuns, and Taoists everywhere. There was a Taoist named Song Ji (Song Ji, personal name), who was a pillar of the local community. He newly established a Taoist temple under Longshan County (Longshan County, place name), the buildings of which had been completed and housed thirty people. Daohui, through the chief administrator Duan Lun (Duan Lun, personal name), submitted a memorial, stating the situation and requesting that the Taoist temple be converted into a Buddhist temple. Those Taoists living within the city walls refused to comply. This matter was transferred to the Pacification Commissioner Li Xiyu (Li Xiyu, personal name) for him to inspect the prefectures and counties. Daohui reported this matter. Thereupon, he led troops through the city, beat drums on all sides, and drove the Taoists out at once. The Taoists complained and discussed the matter in the streets. Daohui said: 'I cannot make all the Taoist temples in the world be converted into Buddhist temples, but this one Taoist temple cannot be taken away in the end.' Thus, the temple was established and has not been destroyed to this day. After Emperor Wu (Wu Huang, posthumous title of the emperor) passed away, Daohui went to the capital to pay homage, and therefore studied rectification with Master Lin (Lin Shi, personal name). There was a Master Hao (Hao Shi, personal name) from Anzhou, who promoted Buddhism in Shu. Someone was jealous of him and submitted a memorial accusing him of 'reversing and restating the law'. Daohui, after learning of this news, was arrested. Although he was in prison, his words and laughter were as usual. He lectured on scriptures and treatises for the people in prison. From spring to winter, there were more than a dozen monks, their clothes tattered and unable to withstand the severe cold. There was an Inexhaustible Treasury (Wujin Zang, Buddhist term, referring to an inexhaustible treasure) in the capital, which often gave alms. Daohui wrote a letter saying: 'Since...'
來潛影西國。千有餘年。正法東流五百許載雖復赤髭青眼大開方便之門。白腳漆身廣示歸依之路。猶未出于苦海。尚陸沈于險道。況五眾名僧四禪教首。頭陀聚落唯事一餐。宴坐林中但披三納。加以無緣之慈想。升錘以代鴿。履不輕之行。思振錫以避蟲。今有精勤法子清凈沙門。橫被囚拘實非其罪。遂使重關早落睹獄吏而魂飛。清室晚開見刑官而思盡。嚴風旦灑穿襟與中露俱飄。繁霜夜零寒心與死灰同殪。若竟不免溝壑。抑亦仁者所恥。書達即送裘鞋給之。及事釋還鄉。三輔名僧送出郭門。會與諸遠僧別詩曰。去住俱為客。分悲損性情。共作無期別。時能訪死生。道俗聞者皆墮淚。時益州法曹裴希仁。自矜門學。會與相見。輕有譏誚。會曰。蜀川雖小賢德如林。漢朝八俊同出。唯張綱埋輪。東雒。難曰。豺狠當路安問狐貍。奏誅梁冀。威攝四海者。揵為武陽人也。漢時有問楊子云曰。李仲堪何如人。答曰。隱不違親。貞不絕俗。天子不臣。諸侯不友者。資中人也。巴西閬中。百王之仰戢。益州郫縣。名振于華夷。明公庶可虛心待國士。豈得以土地拘於人哉。言訖而出。希仁愧謝。既返謂人曰。江漢多靈。其斯人也。以貞觀末卒。年七十矣。
釋智勤。俗姓朱。隋仁壽因舍利州別置大興國寺度。少小以匡護為心。
【現代漢語翻譯】 現代漢語譯本： 來到潛影西國已經一千多年了。正法向東流傳也有五百多年了，即使是赤髭（紅鬍子）青眼（藍眼睛，指西方人）之人大開方便之門，白腳（指苦行僧）漆身（身上塗漆）之人廣為展示歸依之路，仍然未能脫離苦海，還在險惡的道路上沉淪。更何況那些五眾名僧（指比丘、比丘尼、沙彌、沙彌尼、式叉摩那五種僧眾），四禪教首（精通四禪的僧人），頭陀聚落（苦行僧的聚集地）的僧人只為一餐而奔波，在林中宴坐也只是披著粗布僧衣。再加上那不切實際的慈悲想法，用秤錘代替鴿子放生，履行不敢輕易行走的戒律，想著搖動錫杖來避免踩到蟲子。如今有精進勤勉的佛弟子，清凈的沙門，卻無辜地被囚禁，這實在不是他們的罪過。於是使得重重關卡早早落下，看到獄吏就嚇得魂飛魄散，清冷的牢房傍晚才打開，見到刑官就覺得思緒枯竭。嚴厲的寒風清晨吹拂，穿透衣襟與空中的露水一同飄零，繁密的霜雪在夜晚降落，寒冷的心與死灰一樣寂滅。如果最終不能避免死在溝壑之中，這也是仁者所恥辱的。送信的人立刻送去裘衣鞋子給他們。等到事情解決，他們返回家鄉時，三輔（指京兆、左馮翊、右扶風三個地區）的名僧將他們送出城郭。慧遠與各位遠道而來的僧人告別，作詩說：『離去和留下都是做客，分別的悲傷會損傷性情。共同作一次沒有歸期的告別，有時間就去探望彼此的生死。』道俗之人聽了都流下了眼淚。當時益州的法曹裴希仁，自誇門第學識。正好與慧遠相見，輕慢地加以譏諷。慧遠說：『蜀川雖然小，但賢德之人卻像樹林一樣多。漢朝的八俊都出自這裡，只有張綱埋輪于東雒。』裴希仁反駁說：『豺狼當道，哪裡能問狐貍？』慧遠說：『上奏誅殺梁冀，威懾四海的人，是犍為武陽人啊。漢朝時有人問楊子云說：李仲堪是什麼樣的人？楊子云回答說：隱居不違背父母，堅貞不脫離世俗，天子不能使他為臣，諸侯不能與他為友的人，是資中人啊。巴西閬中，是百王的仰望之地，益州郫縣，名聲震動華夏和夷狄。明公您或許可以虛心對待國士，怎麼可以用土地來束縛人呢？』說完就離開了。裴希仁感到慚愧道歉。返回后對人說：『江漢一帶多有靈氣，慧遠就是這樣的人啊。』慧遠在貞觀末年去世，享年七十歲。
釋智勤，俗姓朱。隋朝仁壽年間，因為安置舍利而將州改設為大興國寺並在此出家。從小就以匡扶佛法為己任。
【English Translation】 English version: Having arrived in the Western Kingdom of Qianying (潛影西國) for over a thousand years, and with the Proper Dharma (正法) flowing eastward for more than five hundred years, even those with red beards and blue eyes (赤髭青眼, referring to Westerners) have widely opened the gates of expedient means (方便之門), and those with white feet and lacquered bodies (白腳漆身, referring to ascetics) have broadly shown the path of refuge (歸依之路). Yet, they have still not escaped the sea of suffering (苦海) and are still sinking in perilous paths (險道). How much more so are the Five Assemblies of Monks (五眾名僧, referring to Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, and Shikshamanas), the leaders of the Four Dhyanas (四禪教首, those proficient in the Four Dhyanas), and the ascetics in the ascetic communities (頭陀聚落), who only concern themselves with one meal a day, and who, when sitting in meditation in the forests, only wear simple robes (三納). Furthermore, they have impractical compassionate thoughts, using weights to replace doves for release, adhering to the practice of not walking lightly, and thinking of shaking their staffs to avoid stepping on insects. Now, there are diligent and pure Dharma practitioners (法子), pure Shramanas (沙門), who are unjustly imprisoned, which is truly not their fault. This has led to the early closing of the heavy gates, causing them to lose their spirits upon seeing the prison guards, and the late opening of the cold cells, causing them to exhaust their thoughts upon seeing the executioners. The harsh wind of dawn blows, piercing their robes and scattering with the dew in the air, and the heavy frost of night falls, chilling their hearts and extinguishing them like dead ashes. If they ultimately cannot avoid dying in the ditches, this is also what the benevolent would be ashamed of. Immediately send them fur coats and shoes. When the matter is resolved and they return home, the famous monks of the Three Auxiliary Regions (三輔, referring to Jingzhao, Zuo Fengyi, and You Fufeng) will see them off outside the city gates. Huiyuan (慧遠) bid farewell to the monks from afar, composing a poem saying: 'Leaving and staying are both being guests, the sorrow of parting damages our nature. Together we make a farewell without a set return date, when there is time, visit each other's life and death.' Both monks and laypeople who heard this shed tears. At that time, Pei Xiren (裴希仁), the legal officer of Yizhou (益州), boasted of his family and learning. He happened to meet Huiyuan and slightingly ridiculed him. Huiyuan said, 'Although Shu (蜀川) is small, virtuous people are as numerous as the trees in a forest. The Eight Geniuses of the Han Dynasty (漢朝八俊) all came from here, only Zhang Gang (張綱) buried his wheel in Dongluo (東雒).' Pei Xiren retorted, 'With jackals and wolves blocking the road, how can one ask about foxes?' Huiyuan said, 'The one who memorialized to execute Liang Ji (梁冀) and whose authority awed the four seas was a native of Wuyang (武陽) in Jianwei (犍為). In the Han Dynasty, someone asked Yang Ziyun (楊子云), 'What kind of person is Li Zhongkan (李仲堪)?' Yang Ziyun replied, 'One who lives in seclusion without disobeying his parents, who is steadfast without abandoning the world, whom the emperor cannot make his subject, and whom the feudal lords cannot befriend, is a native of Zizhong (資中). Brazilangzhong (巴西閬中) is the place revered by hundreds of kings, and Pixian (郫縣) in Yizhou is famous throughout China and among the barbarians. Your Excellency should perhaps humbly treat the national scholars, how can you bind people with land?' After speaking, he left. Pei Xiren felt ashamed and apologized. After returning, he said to others, 'The Jianghan (江漢) area has much spiritual energy, Huiyuan is such a person.' Huiyuan passed away at the end of the Zhenguan (貞觀) era, at the age of seventy.
Shi Zhiqin (釋智勤), whose lay surname was Zhu (朱), became a monk at Daxingguo Temple (大興國寺) during the Renshou (仁壽) era of the Sui Dynasty (隋朝), when the prefecture was renamed to establish the temple to enshrine the Sharira (舍利). From a young age, he was determined to uphold and protect the Dharma.
每處眾發言。無不允睦。精誠勇猛事皆冥祐。初母患委頓。爲念觀音。宅中樹葉之上皆現化佛。閤家並見。母疾遂除。又屬隋末荒亂諸賊競起。勤獨守此寺。賊不敢凌。故得寺宇經像一無所損。諸寺湮滅不可目見。又一時權著俗衣。以避兵刃。被賊圍繞而欲殺之。忽聞空中聲告。師可去俗衣。遂除外服。賊見頂禮請將供養。經于數月后投于蜀。聽皓法師講。眾至三千。法師皆委令檢校。遂得安怗。內外無事。一人力也。又至唐初還歸鄧州。講維摩三論十餘遍。后隱於北山。倚立十餘年。所居三所即今見存。恒聞谷中鐘聲。后尋巖嶺。忽見一寺宛麗奇常。入中禮拜。似有人住。如是數度。后更尋覓莫知所在。又居山內糧食將盡。其行道之處土自發起。遂除棄之。明日復爾。如是再三。遂有谷現。因即深掘得粟二十餘碩。其粟粒大色赤稍異凡谷。時鄧州佛法陵遲。合州道俗就山禮請。愿出住持。遂感夢而出。其夢不詳子細。后時負像出山。中途忽闇莫知其路。不得前進。俄有異火兩炬。照路極明。因得見道。送至村中火方回滅。村人並見無不驚異。因出住大興國。前後諸王刺史。並就寺頂禮。請受歸戒。恒以僧尼之事委令檢校。佛法光顯。吳蜀遠聞。又至永徽年初。以見時事繁雜。守房不出。向淹三載。讀一切經兩遍。每
讀經時恒見有神來聽。初中后夜常聞彈指謦欬之聲。至顯慶四年。省符召入慈恩。不就。至其年五月欲終之前。所有功德不周之處。曉夜經構使畢。人問何故如此匆速。答曰。無常之法何可保耶。至十五日。寺中樹木枝葉萎枯自然分析。禽鳥悲鳴遍於寺內。僧各驚問莫知所由。至十六日旦。忽見昔聽經神來。禮拜而語云。莫禮傍人無有見者。於是剃髮披衣在繩床內。手執香爐跏趺而坐。告諸弟子。汝可取大品經讀誦。至往生品訖。遂合掌坐而卒。停經數日顏色如舊。恒有異香聞于寺內。合州道俗悲慟難勝。州縣官人並送至野。春秋七十四矣。 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十五
大唐西明寺沙門釋道宣撰
感通上 正傳三十三 附見三
魏洛京永寧寺天竺僧勒那漫提傳一
魏榮陽沙門釋超達傳二
魏文成沙門釋慧達傳三
魏常山衡唐精舍釋道泰傳四
梁九江東林寺釋僧融傳五
魏末魯郡沙門釋法力傳六
梁蜀土青城山寺釋植相傳七
梁蜀土潼州沙門釋僧林傳八
梁荊州沙門釋慧簡傳九
魏涼州沙門釋僧朗傳十
魏太山朗公谷山寺釋僧意傳十一
魏太山丹嶺寺釋僧照傳十二
【現代漢語翻譯】 現代漢語譯本 （勒那漫提）Leknamati（天竺僧人）讀經時，經常看到有神來聽講。初夜、中夜、后夜，常常聽到彈指和咳嗽的聲音。到了顯慶四年，朝廷下符召他入慈恩寺，（勒那漫提）Leknamati沒有應允。到了這年五月臨終之前，所有功德不完備的地方，他日夜不停地營辦使之完備。有人問他為什麼這樣匆忙，他回答說：『無常之法，怎麼可以保證呢？』到了十五日，寺中的樹木枝葉都枯萎凋零，自然斷裂，禽鳥悲鳴，遍佈寺內。僧人們各自驚慌詢問，不知道是什麼原因。到了十六日早晨，忽然看到以前來聽經的神來了，禮拜並且說道：『不要禮拜旁邊的人，沒有人能看見我。』於是（勒那漫提）Leknamati剃髮、披上袈裟，在繩床上結跏趺坐，告訴眾弟子：『你們可以取出《大品經》讀誦，讀到《往生品》結束。』於是合掌坐化而去世。停靈數日，顏色如生前一樣。經常有奇異的香味在寺內飄散。整個州的僧俗大眾悲痛不已。州縣官員一起將他送到郊外安葬。享年七十四歲。 《續高僧傳》卷第二十五 大唐西明寺沙門釋道宣撰 感通上 正傳三十三 附見三 魏洛京永寧寺天竺僧（勒那漫提）Leknamati傳一 魏榮陽沙門釋超達傳二 魏文成沙門釋慧達傳三 魏常山衡唐精舍釋道泰傳四 梁九江東林寺釋僧融傳五 魏末魯郡沙門釋法力傳六 梁蜀土青城山寺釋植相傳七 梁蜀土潼州沙門釋僧林傳八 梁荊州沙門釋慧簡傳九 魏涼州沙門釋僧朗傳十 魏太山朗公谷山寺釋僧意傳十一 魏太山丹嶺寺釋僧照傳十二
【English Translation】 English version （Leknamati）Leknamati (an Indian monk) often saw deities coming to listen when he recited scriptures. He often heard finger snapping and coughing sounds during the early, middle, and late nights. In the fourth year of Xianqing, the court issued a decree summoning him to Ci'en Temple, but （Leknamati）Leknamati did not comply. Before his death in the fifth month of that year, he worked tirelessly day and night to complete all the incomplete merits. When asked why he was in such a hurry, he replied, 'How can the impermanent Dharma be guaranteed?' On the fifteenth day, the trees and leaves in the temple withered and fell, naturally breaking apart, and birds cried sadly throughout the temple. The monks were alarmed and asked each other, not knowing the reason. On the morning of the sixteenth day, he suddenly saw the deity who used to listen to the scriptures coming, bowing and saying, 'Do not bow to the people beside you, no one can see me.' Then （Leknamati）Leknamati shaved his head, put on his kasaya, and sat in the lotus position on a rope bed, telling his disciples, 'You can take out the 《Mahaprajnaparamita Sutra》 and recite it, until the end of the 《Rebirth Chapter》.' Then he passed away peacefully in the lotus position with his palms together. His body was kept for several days, and his complexion remained as before. A strange fragrance constantly filled the temple. The monks and laypeople of the entire prefecture were overwhelmed with grief. The officials of the prefecture and county sent him to the wilderness for burial. He lived to the age of seventy-four. 《Continued Biographies of Eminent Monks》, Volume 25 Composed by the Shramana Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Spiritual Responses, Part 1: 33 Main Biographies, 3 Supplementary Biographies Biography 1 of （Leknamati）Leknamati, an Indian Monk of Yongning Temple in Luoyang, Wei Dynasty Biography 2 of Shi Chaoda, a Shramana of Rongyang, Wei Dynasty Biography 3 of Shi Huida, a Shramana of Wencheng, Wei Dynasty Biography 4 of Shi Daotai of Hengtang Hermitage in Changshan, Wei Dynasty Biography 5 of Shi Sengrong of Donglin Temple in Jiujiang, Liang Dynasty Biography 6 of Shi Fali of Lu Commandery at the end of the Wei Dynasty Biography 7 of Shi Zhixiang of Qingcheng Mountain Temple in Shu, Liang Dynasty Biography 8 of Shi Senglin of Tong Prefecture in Shu, Liang Dynasty Biography 9 of Shi Huijian of Jing Prefecture, Liang Dynasty Biography 10 of Shi Senglang of Liang Prefecture, Wei Dynasty Biography 11 of Shi Sengyi of Langgong Valley Mountain Temple in Mount Tai, Wei Dynasty Biography 12 of Shi Sengzhao of Danling Temple in Mount Tai, Wei Dynasty
齊相州鼓山釋道豐傳十三
齊鄴下大莊嚴寺釋圓通傳十四
齊太原沙門釋慧寶傳十五
齊鄴下寶明寺釋僧云傳十六
齊梁州薛寺釋僧遠傳十七
週上黨元開府寺釋慧瑱傳十八
隋相州大慈寺釋洪獻傳十九
隋東川沙門釋慧云傳二十(傅大士)
隋鄂州沙門釋法朗傳二十一
隋蜀部灌口山竹林寺釋道仙傳二十二
陳攝山棲霞寺釋慧峰傳二十三
隋蘇州重玄寺釋慧巖傳二十四
隋東都寶楊道場釋法安傳二十五(法濟)
隋蔣州大歸善寺釋慧侃傳二十六
唐京化度寺釋轉明傳二十七
唐安州沙門賈逸傳二十八
唐雍州義善寺釋法順傳二十九(智儼)
唐蒲州普濟寺釋道英傳三十
唐雍州梁山沙門釋又德傳三十一
唐京師辯才寺釋智則傳三十二
唐京師律藏寺釋通達傳三十三
勒那漫提。天竺僧也。住元魏洛京永寧寺。善五明工道術。時信州刺史綦母懷文。巧思多知。天情博識。每國家營宮室器械。無所不關。利益公私。一時之最。又敕令修理永寧寺。見提有異術。常送餉祇承冀有聞見。而提視之平平初無敘接。文心恨之。時洛南玄武館有一蠕蠕客。曾與提西域舊交。乘馬衣皮。時
【現代漢語翻譯】 現代漢語譯本
齊相州鼓山釋道豐傳十三 齊鄴下大莊嚴寺釋圓通傳十四 齊太原沙門釋慧寶傳十五 齊鄴下寶明寺釋僧云傳十六 齊梁州薛寺釋僧遠傳十七 週上黨元開府寺釋慧瑱傳十八 隋相州大慈寺釋洪獻傳十九 隋東川沙門釋慧云傳二十(傅大士) 隋鄂州沙門釋法朗傳二十一 隋蜀部灌口山竹林寺釋道仙傳二十二 陳攝山棲霞寺釋慧峰傳二十三 隋蘇州重玄寺釋慧巖傳二十四 隋東都寶楊道場釋法安傳二十五(法濟) 隋蔣州大歸善寺釋慧侃傳二十六 唐京化度寺釋轉明傳二十七 唐安州沙門賈逸傳二十八 唐雍州義善寺釋法順傳二十九(智儼) 唐蒲州普濟寺釋道英傳三十 唐雍州梁山沙門釋又德傳三十一 唐京師辯才寺釋智則傳三十二 唐京師律藏寺釋通達傳三十三 勒那漫提（勒那漫提：天竺僧人）。天竺（天竺：古代印度）僧人，居住在元魏（元魏：北魏）洛京（洛京：洛陽）永寧寺。擅長五明（五明：古印度學問，包括聲明、工巧明、醫方明、因明、內明）工道術。當時信州（信州：古代州名）刺史綦母懷文，心思巧妙，知識淵博。每當國家營建宮室器械，沒有不參與的，對公私都有利，是當時最傑出的人。又奉命修理永寧寺，見勒那漫提有奇異的法術，常常送去食物，希望能夠學到一些東西。而勒那漫提對他很平淡，起初沒有交流。綦母懷文心中怨恨。當時洛南玄武館有一個蠕蠕（蠕蠕：古代民族名）客人，曾經與勒那漫提在西域（西域：古代指中國西部地區）是舊交，騎著馬，穿著皮衣，時
【English Translation】 English version
Thirteenth biography of Shi Daofeng of Gushan Temple in Xiangzhou, Qi Dynasty Fourteenth biography of Shi Yuantong of Dazhuangyan Temple in Yexia, Qi Dynasty Fifteenth biography of Shramana Shi Huibao of Taiyuan, Qi Dynasty Sixteenth biography of Shi Sengyun of Baoming Temple in Yexia, Qi Dynasty Seventeenth biography of Shi Sengyuan of Xue Temple in Liangzhou, Qi Dynasty Eighteenth biography of Shi Huitian of Yuankaifu Temple in Shangdang, Zhou Dynasty Nineteenth biography of Shi Hongxian of Daci Temple in Xiangzhou, Sui Dynasty Twentieth biography of Shramana Shi Huiyun of Dongchuan, Sui Dynasty (Fu Dashi) Twenty-first biography of Shramana Shi Falang of Ezhou, Sui Dynasty Twenty-second biography of Shi Daoxian of Zhulin Temple on Guankou Mountain in Shubu, Sui Dynasty Twenty-third biography of Shi Huifeng of Qixia Temple on Sheshan Mountain, Chen Dynasty Twenty-fourth biography of Shi Huiyan of Chongxuan Temple in Suzhou, Sui Dynasty Twenty-fifth biography of Shi Fa'an of Baoyang Dojo in Dongdu, Sui Dynasty (Faji) Twenty-sixth biography of Shi Huikan of Daguisan Temple in Jiangzhou, Sui Dynasty Twenty-seventh biography of Shi Zhuanming of Huadu Temple in Jing, Tang Dynasty Twenty-eighth biography of Shramana Jia Yi of Anzhou, Tang Dynasty Twenty-ninth biography of Shi Fashun of Yishan Temple in Yongzhou, Tang Dynasty (Zhiyan) Thirtieth biography of Shi Daoying of Puji Temple in Puzhou, Tang Dynasty Thirty-first biography of Shramana Shi Youde of Liangshan Mountain in Yongzhou, Tang Dynasty Thirty-second biography of Shi Zhize of Biancai Temple in Jing, Tang Dynasty Thirty-third biography of Shi Tongda of Lvzang Temple in Jing, Tang Dynasty Le Na Man Ti (勒那漫提: An Indian monk). A monk from India (天竺: Ancient India), residing in Yongning Temple in Luojing (洛京: Luoyang) of the Yuan Wei (元魏: Northern Wei Dynasty). He was skilled in the Five Vidyas (五明: ancient Indian knowledge, including Shabda-vidya, Shilpa-vidya, Chikitsa-vidya, Hetu-vidya, and Adhyatma-vidya) and Daoist arts. At that time, Qi Mu Huaiwen, the governor of Xinzhou (信州: ancient prefecture name), was ingenious and knowledgeable. Whenever the state built palaces and equipment, he was always involved, benefiting both the public and private sectors, and was the most outstanding person of the time. He was also ordered to repair Yongning Temple and, seeing that Le Na Man Ti had extraordinary magic, often sent food, hoping to learn something. However, Le Na Man Ti treated him indifferently and initially had no interaction with him. Qi Mu Huaiwen resented this in his heart. At that time, there was a Rouran (蠕蠕: ancient ethnic group name) guest in Xuanwu Hall in Luonan, who used to be an old friend of Le Na Man Ti in the Western Regions (西域: ancient term for the western regions of China), riding a horse and wearing leather clothes, at the time
來造寺。二人相得言笑抵掌。彌日不懈。文旁見夷言。不曉往復。乃謂提曰。弟子好事人也。比來供承望師降意。而全不賜一言。此北狄耳。獸心人面殺生血食。何足可尚。不期對面遂成彼此。提曰。爾勿輕他。縱使讀萬卷書。用未必相過也。懷文曰。此所知當與捔技賭馬。提曰。爾有何耶。曰算術之能。無問望山臨水。縣測高深。圍圌蹋窖不舛升合。提笑而言曰。此小兒戲耳。庭前有一棗樹極大。子實繁滿。時七月初悉已成就。提仰視樹曰。爾知其上可有幾許子乎。文怪而笑曰。算者所知。必依鉤股標候。則天文地理亦可推測。草木繁耗有何形兆。計斯寔漫言也。提指蠕蠕曰。此即知之。文憤氣不信。即立契賭馬。寺僧老宿咸來同看。其立旁證。提具告蠕蠕。彼笑而承之。文復要云。必能知者幾許成核。幾許煙死無核。斷許既了。蠕蠕腰間皮袋裡出一物。似今秤衡。穿五色線。線別貫白珠。以此約樹。或上或下。或旁或側。抽線䀹眼。週迴良久。向提撼頭而笑述其數焉。乃遣人撲子實下盡。一一看閱。疑者文自剖看校量子數成不。卒無欠䞉。因獲馬而歸。提每見洛下人遠向嵩高少室取薪者。自云。百姓如許地。擔負辛苦。我欲暫牽取二山枕洛水頭待人伐足。乃還放去。不以為難。此但數術耳。但無知者誣我為聖。所
{ "translations": [ "現代漢語譯本：", "來造寺，兩人相處融洽，談笑風生，整日不倦。懷文在一旁看到蠕蠕說夷語，聽不懂他們在說什麼，就對菩提流支（Bodhiruci，譯者名）說：『弟子我喜歡多事。近來一直侍奉您，希望您能指點一二，卻始終沒有得到您的一句話。這個北狄人，是獸心人面，靠殺生吃血為生，有什麼值得看重的？沒想到您和他對面相處，竟然如此親近。』菩提流支說：『你不要輕視他。即使讀萬卷書，你的才能也未必超過他。』懷文說：『我所擅長的，應當是和他比試技藝、賭賽馬匹。』菩提流支問：『你有什麼才能？』懷文說：『我擅長算術。無論是遠望山巒，還是臨近水邊，都能準確地測量高深。計算糧倉和地窖的容量，也不會有升斗的差錯。』菩提流支笑著說：『這只是小孩子的遊戲罷了。』庭前有一棵棗樹，非常高大，結滿了果實。時值七月初，果實都已經成熟。菩提流支仰頭看著樹說：『你知道這棵樹上大約有多少顆棗子嗎？』懷文感到奇怪，笑著說：『算術所能知道的，必須依靠鉤股定理和標桿測量，這樣天文地理也可以推測。草木的繁盛和耗損，沒有什麼形狀和徵兆可循，計算這個實在是胡說八道。』菩提流支指著蠕蠕說：『他就能知道。』懷文憤憤不平，不相信，當即立下契約，賭賽馬匹。寺里的老僧和宿老都來觀看，作為旁證。菩提流支把情況告訴了蠕蠕。蠕蠕笑著答應了。懷文又要求說：『必須能知道有多少顆棗子是飽滿的，有多少顆是乾癟的，沒有棗核的。』雙方約定完畢。蠕蠕從腰間的皮袋裡拿出一個東西，像現在的秤一樣，穿著五色線，線上分別串著白珠。用這個東西來測量棗樹，或上或下，或旁或側，抽動線，瞇著眼睛，來回測量了很久。然後向菩提流支搖頭笑著，說出了他計算的數字。於是派人把棗樹上的果實全部打下來，一顆一顆地檢視。有疑問的，懷文親自剖開檢視，校對棗子的數量是否符合。最終沒有欠缺，懷文因此輸了馬，被蠕蠕牽走了。菩提流支每次看到洛陽一帶的人，遠道前往嵩山和少室山砍柴，就自言自語地說：『百姓有這麼多的土地，卻要這樣辛苦地擔柴。我想暫時把這兩座山牽到洛水邊，等人們砍夠了柴，再放回去。』他不認為這是難事，說：『這只是數術罷了。』只是沒有見識的人，才誣陷我為聖人。」 ], "english_translations": [ "English version:", "They arrived at Zaosi Temple. The two got along well, laughing and joking all day long. Huaiwen, seeing Ruru speaking a foreign language and not understanding what they were saying, said to Bodhiruci (translator's name): 'Disciple, I am fond of meddling. I have been serving you lately, hoping you would give me some guidance, but I have not received a single word from you. This Northern barbarian is a beast in human form, living by killing and eating blood. What is there to value? I didn't expect you to be so close to him.' Bodhiruci said, 'Do not underestimate him. Even if you read ten thousand books, your talent may not surpass his.' Huaiwen said, 'What I am good at is competing in skills and betting on horses.' Bodhiruci asked, 'What talent do you have?' Huaiwen said, 'I am good at arithmetic. Whether looking at mountains from afar or being near water, I can accurately measure height and depth. Calculating the capacity of granaries and cellars will not have any errors in volume.' Bodhiruci smiled and said, 'These are just children's games.' There was a large jujube tree in the courtyard, full of fruit. It was the seventh month, and the fruits were already ripe. Bodhiruci looked up at the tree and said, 'Do you know how many jujubes are on this tree?' Huaiwen was surprised and laughed, 'What arithmetic can know must rely on the Pythagorean theorem and measuring rods, so that astronomy and geography can also be inferred. The flourishing and depletion of plants and trees have no shape or signs to follow, so calculating this is nonsense.' Bodhiruci pointed to Ruru and said, 'He knows.' Huaiwen was indignant and did not believe it, so he immediately made a contract to bet on horses. The old monks and elders of the temple came to watch as witnesses. Bodhiruci told Ruru the situation. Ruru smiled and agreed. Huaiwen further demanded, 'You must be able to know how many jujubes are full, how many are shriveled, and how many have no pits.' The two sides agreed. Ruru took out something from his leather bag, like a scale, with five-colored threads strung with white beads. He used this to measure the jujube tree, up and down, side to side, pulling the threads and squinting, measuring back and forth for a long time. Then he shook his head and smiled at Bodhiruci, stating the number he had calculated. So he sent people to knock down all the fruits from the jujube tree and checked them one by one. If there were any doubts, Huaiwen personally cut them open to check and verify the number of jujubes. In the end, there were no discrepancies, so Huaiwen lost the horse, and Ruru led it away. Every time Bodhiruci saw people from Luoyang going to Mount Song and Mount Shaoshi to collect firewood, he would say to himself, 'The people have so much land, but they have to carry firewood so laboriously. I want to temporarily move these two mountains to the Luoshui River, and when people have cut enough firewood, I will put them back.' He did not think this was difficult, saying, 'This is just arithmetic.' It is only the ignorant who falsely accuse me of being a sage." ] }
以不敢。提臨欲終語弟子曰。我更停五三日往一處行。汝等念修正道勿懷眷戀。便寢疾閉戶臥。弟子竊于門隙視之。見提身不著床在虛仰臥相告同視。一僧忽欬。提還床如舊。遙謂曰。門外是誰何不來入。我以床熱故取涼。爾勿怪也。是后數日便捨命矣。
釋超達。未詳其氏。元魏中行業僧也。多學問有知解。帝禁圖讖尤急。所在搜訪。有人誣達有之。乃收付榮陽獄。時魏博陵公檢勘窮劾。達以實告。大怒以車輪系頸。嚴防衛之。自知無活路。專念觀世音。至夜四更忽不見車輪。所在見守防者皆大昏睡。因走出外將欲遠避。以久繫獄。腳遂𨇼急不能及遠行至天曉。虜騎四出追之。達惟逃必不免。因伏草中騎來蹋草並靡。雖從邊過對而不見。仰看虜面。悉以牛皮障目。達一心服死。至誠稱念。夜中虜去。尋即得脫。又僧明道人。為北臺石窟寺主。魏氏之王天下也。每疑沙門為賊。收數百僧互繫縛之。僧明為魁首。以繩急纏從頭至足。剋期斬決。明大怖一心念觀音。至半夜覺纏小寬。私心欣幸精到彌切。及曉索然都斷既因。得脫逃逸奔山。明旦獄監來覓不見。惟有斷繩在地。知為神力所加也。即以奏聞。帝通道人不反。遂一時釋放。
釋慧達。姓劉。名窣(蘇骨反)和。本咸陽東北。三城定陽稽胡也。先不事
【現代漢語翻譯】 現代漢語譯本： 不敢。提法師臨終前對弟子們說：『我打算再停留五三天，然後去一個地方。你們要專心修行正道，不要懷有眷戀之情。』說完便躺下生病，關門睡覺。弟子們偷偷地從門縫裡看他，看見提法師的身體沒有躺在床上，而是仰臥在空中。大家互相告知一同觀看。一位僧人忽然咳嗽了一聲，提法師又回到床上，像原來一樣。他遠遠地說：『門外是誰？為什麼不進來？我因為床上熱，所以去涼快一下，你們不要奇怪。』此後幾天，提法師便捨棄了生命。
釋超達法師，不清楚他的姓氏。他是元魏時期的一位修行僧人，博學多識。當時皇帝嚴厲禁止圖讖，到處搜查。有人誣陷超達法師藏有圖讖，於是被抓捕到榮陽監獄。當時魏博陵公負責審訊，嚴厲拷打。超達法師如實回答，博陵公大怒，用車輪套住他的脖子，嚴加防衛。超達法師自知沒有活路，便專心念誦觀世音菩薩的名號。到了半夜四更時分，忽然發現脖子上的車輪不見了，看守的人都昏睡不醒。於是他跑了出去，想要逃到遠處，但因為被關押太久，腳腫脹得厲害，不能走遠，直到天亮。敵人的騎兵四處追捕他。超達法師心想逃跑肯定免不了被抓，於是就趴在草叢中。騎兵過來，踩倒了草，從他身邊經過卻看不見他。他抬頭看敵人的臉，敵人都用牛皮遮住了眼睛。超達法師一心求死，至誠地稱念觀世音菩薩的名號。半夜，敵兵離去，他隨即得以脫身。還有僧人明道，是北臺石窟寺的住持。在北魏統治天下的時候，皇帝常常懷疑沙門是賊人，抓捕了數百名僧人，互相捆綁。僧人明道是首領，用繩子緊緊地從頭到腳纏住，限期斬首。明道非常害怕，一心念誦觀世音菩薩的名號。到了半夜，他覺得身上的繩子稍微鬆了一些，心裡非常高興，更加精進地念誦。到了天亮，繩子竟然全部斷開了，因此得以脫身逃到山裡。第二天，獄卒來尋找，不見了明道，只看見地上的斷繩，知道是神力加持。於是將此事上報給皇帝。皇帝相通道人沒有謀反，於是將所有僧人一時釋放。
釋慧達法師，姓劉，名窣和，是咸陽東北三城定陽的稽胡人。起初不信奉佛法
【English Translation】 English version: He dared not. Before passing away, Master Ti told his disciples, 'I plan to stay for another five to three days and then go to a place. You should focus on cultivating the right path and not have any attachment.' After saying this, he lay down sick and closed the door to sleep. The disciples secretly peeked at him through the crack in the door and saw that Master Ti's body was not lying on the bed, but was lying supine in the air. Everyone told each other and watched together. A monk suddenly coughed, and Master Ti returned to the bed as before. He said from afar, 'Who is outside the door? Why don't you come in? I went to cool off because the bed was hot, don't be surprised.' A few days later, Master Ti gave up his life.
Master Shi Chaoda, his surname is unknown. He was a practicing monk during the Yuan Wei Dynasty, learned and knowledgeable. At that time, the emperor strictly prohibited prophecies and searched everywhere. Someone falsely accused Master Chaoda of possessing prophecies, so he was arrested and taken to Rongyang Prison. At that time, Duke Boling of Wei was in charge of the interrogation and severely tortured him. Master Chaoda answered truthfully, and Duke Boling was furious, putting a wheel around his neck and guarding him strictly. Knowing that he had no way to live, Master Chaoda focused on reciting the name of Avalokiteśvara (Guānshìyīn Púsà). At midnight, he suddenly found that the wheel on his neck was gone, and the guards were all in a deep sleep. So he ran out, wanting to escape to a distance, but because he had been imprisoned for too long, his feet were swollen and he could not go far until dawn. Enemy cavalry chased him everywhere. Master Chaoda thought that he could not avoid being caught if he escaped, so he lay in the grass. The cavalry came, trampled the grass, and passed by him without seeing him. He looked up at the faces of the enemies, who all covered their eyes with cowhide. Master Chaoda was determined to die and sincerely recited the name of Avalokiteśvara (Guānshìyīn Púsà). In the middle of the night, the enemy soldiers left, and he was able to escape. There was also the monk Mingdao, who was the abbot of the Beitaigrotto Temple. During the reign of the Northern Wei Dynasty, the emperor often suspected that the monks were thieves, and arrested hundreds of monks, tying them together. The monk Mingdao was the leader, and he was tightly wrapped with ropes from head to toe, and sentenced to be beheaded. Mingdao was very scared and wholeheartedly recited the name of Avalokiteśvara (Guānshìyīn Púsà). In the middle of the night, he felt that the ropes on his body were slightly looser, and he was very happy and recited more diligently. At dawn, the ropes were all broken, so he was able to escape to the mountains. The next day, the jailer came to look for him and could not find Mingdao, only the broken ropes on the ground, knowing that it was the power of the gods. So he reported this to the emperor. The emperor believed that the Taoist did not rebel, so he released all the monks at once.
Master Shi Huida, surnamed Liu, named Suhe, was a Qi Hu from Dingyang in the three cities northeast of Xianyang. At first, he did not believe in Buddhism.
佛。目不識字。為人兇頑。勇健多力樂。行獵射。為梁城突騎。守于襄陽。父母兄弟三人並存。居家大富。豪侈鄉閭縱橫不理。后因酒會遇疾。命終備睹地獄眾苦之相。廣有別傳。具詳聖蹟。達后出家。住于文成郡。今慈州東南高平原。即其生地矣。見有廟像。戎夏禮敬處於治下安民寺中。曾往吳越。備如前傳。至元魏太武大延元年。流化將訖。便事西返。行及涼州番禾郡東北望御谷。而遙禮之。人莫有曉者。乃問其故。達云。此崖當有像現。若靈相圓備。則世樂時康。如其有闕。則世亂民苦。達行至肅州酒泉縣城西七里石澗中死。其骨並碎。如葵子大可穿之今在城西古寺中。塑像手上。寺有碑云。吾非大聖。游化為業。文不具矣。爾後八十七年至正光初。忽大風雨。雷震山裂。挺出石像。舉身丈八。形相端嚴。惟無有首登。即選石命工雕鐫別頭。安訖還落。因遂任之。魏道陵遲。其言驗矣。逮周元年。治涼州城東七里澗。忽有光現徹照幽顯。觀者異之。乃像首也。便奉至山巖安之。宛然符會。儀容雕缺四十餘年。身首異所二百餘里。相好還備。太平斯在。保定元年。置為瑞像寺焉。乃有燈光流照鐘聲飛向。相續不斷。莫測其由。建德初年。像首頻落。大蒙宰及齊王。躬往看之。乃令安處。夜落如故。乃經數十。更以
【現代漢語翻譯】 現代漢語譯本 佛陀。他不識字，為人兇悍頑劣，但勇猛健壯，喜歡打獵射箭。他曾是梁城的突擊騎兵，駐守在襄陽。他的父母和三個兄弟都健在，家境非常富裕，在鄉里間豪橫奢侈，沒有人敢管束。後來因為一次酒宴而生病，臨終前親眼目睹了地獄的各種痛苦景象。關於他的事蹟有很多其他的傳記，詳細記載了他的聖蹟。頓悟之後，他出家修行，住在文成郡，也就是現在的慈州東南的高平原，那是他出生的地方。那裡現在還有他的廟宇和塑像，受到當地各民族的尊敬，位於他管轄下的安民寺中。他曾經去過吳越一帶，具體情況可以參考之前的傳記。到了元魏太武帝大延元年，他的教化即將結束，於是準備向西返回。當他走到涼州番禾郡東北，遙望御谷時，向那裡行禮。當時沒有人明白他為什麼這樣做，他就解釋說：『這座山崖將來會出現佛像。如果佛像完整無缺，那麼世道就會太平安樂；如果佛像有所殘缺，那麼世道就會混亂，百姓會受苦。』達摩繼續前行，到達肅州酒泉縣城西七里的石澗中去世，他的骨頭都碎裂了，像葵花籽一樣大小，可以穿起來。現在他的遺骨儲存在城西的古寺中，放在塑像的手上。寺廟裡有一塊石碑，上面寫著：『我不是什麼偉大的聖人，只是以遊歷教化為事業。』碑文沒有詳細記載。此後過了八十七年，到了正光初年，忽然颳起大風下起大雨，雷電震動，山體崩裂，出現了一尊石像，身高一丈八尺，相貌端莊威嚴，只是沒有頭。於是人們挑選石頭，命令工匠雕刻了一個頭安上去，但是安好后又掉了下來。因此就任由它這樣了。後來北魏的國運衰落，應驗了他的預言。到了北周元年，治理涼州城東七里的山澗時，忽然有光芒出現，照亮了幽暗之處，看到的人都覺得很奇異，原來是佛像的頭。於是人們將佛像的頭奉到山巖上安放，竟然完全吻合。佛像的儀容殘缺了四十多年，身首分離在兩百多里之外，如今又重新完整，太平盛世就要到來了。保定元年，這裡被設定為瑞像寺。寺廟裡經常有燈光流動照耀，鐘聲飛向遠方，連續不斷，沒有人知道是什麼原因。建德初年，佛像的頭經常掉落，大蒙宰和齊王親自前去檢視，命令將佛像的頭安放好，但是晚上又會掉下來，這種情況持續了幾十次，於是又用..." English version Buddha. He was illiterate, fierce and unruly, but brave and strong, fond of hunting and archery. He was once a shock cavalryman in Liangcheng, stationed in Xiangyang. His parents and three brothers were all alive, and his family was very wealthy, extravagant and domineering in the village, and no one dared to control him. Later, he fell ill due to a banquet, and before his death, he personally witnessed the various painful scenes of hell. There are many other biographies about his deeds, which record his holy跡 in detail. After enlightenment, he became a monk and lived in Wencheng County, which is now the Gaoping Plain in the southeast of Cizhou, where he was born. There is now a temple and statue of him there, respected by the local ethnic groups, located in Anmin Temple under his jurisdiction. He once went to the Wu and Yue areas, and the specific situation can be found in the previous biographies. In the first year of Dayan of Emperor Taiwu of the Yuanwei Dynasty, his enlightenment was about to end, so he prepared to return to the west. When he reached the northeast of Fanhe County in Liangzhou and looked at Yugu from a distance, he saluted there. At that time, no one understood why he did this, so he explained: 'A Buddha statue will appear on this cliff in the future. If the Buddha statue is complete and flawless, then the world will be peaceful and happy; if the Buddha statue is incomplete, then the world will be chaotic and the people will suffer.' Dharma continued to move forward and died in the stone stream seven miles west of Jiuquan County in Suzhou. His bones were broken, as big as sunflower seeds, and could be strung together. Now his remains are preserved in the ancient temple in the west of the city, placed on the hands of the statue. There is a stone tablet in the temple, which reads: 'I am not a great saint, but I am engaged in traveling and teaching.' The inscription is not detailed. Eighty-seven years later, in the early years of Zhengguang, a strong wind and heavy rain suddenly blew, thunder and lightning shook, and the mountain collapsed, and a stone statue appeared, eighteen feet tall, with a dignified and majestic appearance, but without a head. So people selected stones and ordered craftsmen to carve a head and put it on, but it fell off after it was put on. Therefore, it was left as it was. Later, the national fortune of the Northern Wei Dynasty declined, fulfilling his prophecy. In the first year of the Northern Zhou Dynasty, when governing the mountain stream seven miles east of Liangzhou City, a light suddenly appeared, illuminating the dark places, and those who saw it felt strange. It turned out to be the head of the Buddha statue. So people offered the head of the Buddha statue to the mountain rock and placed it on it, and it actually matched perfectly. The appearance of the Buddha statue has been incomplete for more than forty years, and the head and body have been separated by more than two hundred miles. Now it is complete again, and a prosperous age is coming. In the first year of Baoding, this place was set up as Ruixiang Temple. There are often lights flowing and shining in the temple, and the sound of bells flies into the distance, continuously, and no one knows why. In the early years of Jiande, the head of the Buddha statue often fell off. Da Mengzai and King Qi personally went to check it and ordered the head of the Buddha statue to be placed, but it would fall off again at night. This situation lasted for dozens of times, so it was used again...'
【English Translation】 Modern Chinese Translation: The Buddha. He was illiterate, fierce, and unruly, but brave and strong, fond of hunting and archery. He was once a 'tuji' (突騎, shock cavalry) of Liangcheng, stationed in Xiangyang. His parents and three brothers were all alive, and his family was very wealthy, extravagant and domineering in the village, and no one dared to control him. Later, he fell ill due to a banquet, and before his death, he personally witnessed the various painful scenes of hell. There are many other biographies about his deeds, which record his holy跡 in detail. After enlightenment, he became a monk and lived in Wencheng County, which is now the Gaoping Plain in the southeast of Cizhou, where he was born. There is now a temple and statue of him there, respected by the local ethnic groups, located in Anmin Temple under his jurisdiction. He once went to the Wu and Yue areas, and the specific situation can be found in the previous biographies. In the first year of 'Dayan' (大延) of Emperor 'Taiwu' (太武) of the 'Yuanwei' (元魏) Dynasty, his enlightenment was about to end, so he prepared to return to the west. When he reached the northeast of 'Fanhe' (番禾) County in 'Liangzhou' (涼州) and looked at 'Yugu' (御谷) from a distance, he saluted there. At that time, no one understood why he did this, so he explained: 'A Buddha statue will appear on this cliff in the future. If the Buddha statue is complete and flawless, then the world will be peaceful and happy; if the Buddha statue is incomplete, then the world will be chaotic and the people will suffer.' 'Dharma' (達摩) continued to move forward and died in the stone stream seven miles west of 'Jiuquan' (酒泉) County in 'Suzhou' (肅州). His bones were broken, as big as sunflower seeds, and could be strung together. Now his remains are preserved in the ancient temple in the west of the city, placed on the hands of the statue. There is a stone tablet in the temple, which reads: 'I am not a great saint, but I am engaged in traveling and teaching.' The inscription is not detailed. Eighty-seven years later, in the early years of 'Zhengguang' (正光), a strong wind and heavy rain suddenly blew, thunder and lightning shook, and the mountain collapsed, and a stone statue appeared, eighteen feet tall, with a dignified and majestic appearance, but without a head. So people selected stones and ordered craftsmen to carve a head and put it on, but it fell off after it was put on. Therefore, it was left as it was. Later, the national fortune of the Northern 'Wei' (魏) Dynasty declined, fulfilling his prophecy. In the first year of the Northern 'Zhou' (周) Dynasty, when governing the mountain stream seven miles east of 'Liangzhou' (涼州) City, a light suddenly appeared, illuminating the dark places, and those who saw it felt strange. It turned out to be the head of the Buddha statue. So people offered the head of the Buddha statue to the mountain rock and placed it on it, and it actually matched perfectly. The appearance of the Buddha statue has been incomplete for more than forty years, and the head and body have been separated by more than two hundred 'li' (里). Now it is complete again, and a prosperous age is coming. In the first year of 'Baoding' (保定), this place was set up as 'Ruixiang Temple' (瑞像寺). There are often lights flowing and shining in the temple, and the sound of bells flies into the distance, continuously, and no one knows why. In the early years of 'Jiande' (建德), the head of the Buddha statue often fell off. 'Da Mengzai' (大蒙宰) and King 'Qi' (齊) personally went to check it and ordered the head of the Buddha statue to be placed, but it would fall off again at night. This situation lasted for dozens of times, so it was used again...
余物為頭。終墜于地。後周滅佛法。僅得四年鄰國殄喪。識者察之方知先鑒。雖遭廢除像猶特立。開皇之始經像大弘。莊飾尊儀更崇寺宇。大業五年。煬帝躬往禮敬厚施。重增榮麗。因改舊額為感通寺焉。故令模寫傳形量不可測。約指丈八臨度終異。致令發信彌增日新。余以貞觀之初歷游關表。故謁達之本廟。影象儼肅日有隆敬。自石隰慈丹延綏威嵐等州。併圖寫其形所在供養。號為劉師佛焉。因之懲革胡性。奉行戒約者殷矣。見姚道安制像碑。
釋道泰。元魏末人。住常山衡唐精舍。夢人謂曰。若至某年。當終於四十二矣。泰彌惡之。及至期年遇重病。甚憂悉以身資為福。友人曰。余聞供養六十二億菩薩。與一稱觀世音同。君何不至心歸依。可必增壽。泰乃感悟。遂於四日四夜專精不絕。所坐帷下忽見光明從戶外而入。見觀音足趺踝間金色朗照。語泰曰。念觀世音耶。比泰褰帷頃。便不復見。悲喜流汗便覺輕。所患遂愈。年四十四。方為同意說之。泰后終於天命。更有一僧。其緣同泰。故不疏耳。
釋僧融。梁初人。住九江東林寺。篤志泛博游化己任。曾於江陵勸一家受戒。奉佛為業。先有神廟不復宗事。悉用給施。融便撒取送寺。因留設福。至七日後。主人母見一鬼持赤索欲縛之。母甚遑懼。乃更請
【現代漢語翻譯】 現代漢語譯本： '余物為頭，終墜于地'，指的是佛像的頭部最終掉落到地上。後來北周滅佛，僅僅四年鄰國就滅亡了。有見識的人觀察這些事情，才知道之前的預兆是準確的。即使佛像遭到廢除，但它的形象仍然特別地屹立著。隋朝開皇年間，佛經和佛像得到大力弘揚，人們莊嚴地裝飾佛像，更加崇敬寺廟。隋煬帝大業五年，親自前往感通寺禮拜，並給予豐厚的佈施，重新增加了寺廟的榮耀和華麗。因此將舊的匾額改為感通寺。所以人們爭相描摹佛像，傳播佛像的形象，佛像的大小不可測量，大約是一丈八尺，但臨摹的佛像終究有所不同，導致人們的信仰日益增長，每天都有新的信徒。我在貞觀初年遊歷關中一帶，所以去拜謁了感通寺的本廟。佛像莊嚴而肅穆，每天都有很多人來這裡敬拜。自石州、隰州、慈州、丹州、延州、綏州、威州、嵐州等地，都描繪佛像的形象，在各地供養，稱之為劉師佛。因此，很多人都改變了胡人的習性，奉行佛教的戒律。 釋道泰，北魏末年人，住在常山衡唐精舍。夢中有人對他說：『如果你活到某年，就會在四十二歲去世。』道泰非常厭惡這件事。等到那一年到來時，他得了重病，非常憂慮，就把所有的財產都用來做善事。他的朋友說：『我聽說供養六十二億菩薩，和唸一聲觀世音菩薩的名號功德相同。你為什麼不至誠地歸依觀世音菩薩呢？這樣一定可以增加壽命。』道泰聽後有所感悟，於是用四天四夜的時間，專心致志地念誦觀世音菩薩的名號，沒有間斷。他所坐的帷帳下忽然出現光明，從門外射進來，他看見觀音菩薩的腳踝間金光閃耀。觀音菩薩對道泰說：『你在念觀世音菩薩嗎？』道泰掀開帷帳的時候，光明就消失了，再也看不見了。他悲喜交加，流了很多汗，感覺身體變得輕鬆了，所患的疾病也痊癒了。四十四歲的時候，他才把這件事告訴了他的朋友。道泰後來活到了天命之年。還有一位僧人，他的經歷和道泰相似，所以就不詳細敘述了。 釋僧融，梁朝初期人，住在九江東林寺。他立志廣泛地遊歷各地，弘揚佛法。他曾經在江陵勸說一家人受戒，以信奉佛教為事業。這家人家裡原來供奉著神廟，後來不再祭祀神靈，把所有的祭品都用來佈施。僧融就把這些祭品拿走，送到寺廟裡，並在這裡設齋供佛。過了七天後，這家主人的母親看見一個鬼拿著紅色的繩索想要捆綁她。母親非常害怕，於是再次請求僧融。
【English Translation】 English version: 'The remaining object is the head, eventually falling to the ground.' This refers to the head of the Buddha statue eventually falling to the ground. Later, the Northern Zhou dynasty destroyed Buddhism, and within just four years, the neighboring country was annihilated. Those with discernment observed these events and realized that the previous omen was accurate. Even though the Buddha statue was abolished, its image still stood out exceptionally. During the Kaihuang era of the Sui dynasty, Buddhist scriptures and statues were greatly promoted. People solemnly decorated the Buddha statues and revered the temples even more. In the fifth year of the Daye era, Emperor Yang of Sui personally went to Gantong Temple to pay homage and gave generous offerings, greatly increasing the temple's glory and splendor. Therefore, the old plaque was changed to Gantong Temple. As a result, people competed to copy the Buddha statue and spread its image. The size of the Buddha statue was immeasurable, approximately one zhang and eight chi, but the copied statues were ultimately different, leading to the increasing faith of the people, with new believers every day. In the early years of the Zhenguan era, I traveled around Guanzhong, so I went to visit the original temple of Gantong Temple. The Buddha statue was solemn and dignified, and many people came here to pay homage every day. From Shizhou (Stone Prefecture), Xizhou (Marsh Prefecture), Cizhou (Compassionate Prefecture), Danzhou (Red Prefecture), Yanzhou (Prolong Prefecture), Suizhou (Pacify Prefecture), Weizhou (Awe Prefecture), Lanzhou (Orchid Prefecture), and other places, they all depicted the image of the Buddha statue and offered it in various places, calling it Liu Shi Buddha (Master Liu Buddha). Therefore, many people changed their Hu (non-Han) customs and diligently practiced the Buddhist precepts. Shi Daotai (釋道泰), a person from the late Northern Wei dynasty, lived in Hengtang Jing She (Hengtang Vihara) in Changshan (Everlasting Mountain). In a dream, someone said to him, 'If you live to a certain year, you will die at the age of forty-two.' Daotai greatly disliked this. When that year arrived, he became seriously ill and was very worried, so he used all his wealth to do good deeds. His friend said, 'I heard that making offerings to sixty-two billion Bodhisattvas is the same as reciting the name of Avalokiteshvara (觀世音) once. Why don't you sincerely take refuge in Avalokiteshvara? This will surely increase your lifespan.' Daotai was enlightened after hearing this, so he spent four days and four nights wholeheartedly reciting the name of Avalokiteshvara without interruption. Suddenly, a light appeared under the curtain where he was sitting, shining in from outside the door. He saw the golden light shining between the ankles of Avalokiteshvara's feet. Avalokiteshvara said to Daotai, 'Are you reciting Avalokiteshvara?' When Daotai lifted the curtain, the light disappeared and could no longer be seen. He was filled with both sorrow and joy, sweated a lot, and felt his body become lighter. The illness he suffered was also cured. At the age of forty-four, he told his friend about this. Daotai later lived to the age of destiny. There was another monk whose experience was similar to Daotai's, so it will not be described in detail. Shi Sengrong (釋僧融), a person from the early Liang dynasty, lived in Donglin Temple (East Forest Temple) in Jiujiang (Nine Rivers). He was determined to travel extensively and promote Buddhism. He once persuaded a family in Jiangling (Jiangling) to take the precepts and make faith in Buddhism their career. This family originally worshiped a shrine, but later stopped worshiping the gods and used all the offerings for charity. Sengrong took these offerings away, sent them to the temple, and set up a vegetarian feast to make offerings to the Buddha. After seven days, the mother of the head of the family saw a ghost holding a red rope trying to tie her up. The mother was very frightened, so she asked Sengrong again.
僧讀經行道。鬼怪遂息。融晚還廬山。獨宿逆旅。時天雨雪中夜始眠。見有鬼兵其類甚眾。中有鬼將帶甲挾刃形奇壯偉。有持胡牀者。乃對融前踞之。便厲色揚聲曰。君何謂鬼神無靈耶。速曳下地。諸鬼將欲加手。融默稱觀世音。聲未絕即見所住床後有一天將。可長丈餘。著黃皮褲褶。手捉金剛杵擬之。鬼便驚散。甲冑之屬碎為塵粉。融嘗于江陵。勸夫妻二人。俱受五戒。后為劫賊引。夫遂逃走。執妻繫獄。遇融于路求哀請救。融曰。惟至心念觀世音。更無信余道。婦入獄后。稱念不輟。因夢沙門立其前。足蹴令去。忽覺身貫三木自然解脫。見門猶閉。閽司數重守之。計無出理。還更眠。夢見向僧曰。何不早出。門自開也。既聞即起。重門洞開。便越席而出。東南數里將值民村。天夜闇冥。其夫先逃夜行晝伏。二忽相遇皆大驚駭。草間審問。乃其夫也。遂共投商者。遠避竟得免難。
釋法力。未詳何人。精苦有志德。欲于魯郡立精舍。而財不足。與沙彌明琛。往上谷。乞麻一載。將事返寺。行空澤中忽遇野火。車在下風無得免理。於時法力倦眠。比覺而火勢已及。因舉聲稱觀。未逮世音。應聲風轉火焰尋滅。安隱而還。又沙門法智者。本為白衣獨行大澤。猛火四面。一時同至自知必死。乃合面于地稱觀世音。怪
【現代漢語翻譯】 現代漢語譯本 僧人誦經修行，鬼怪便會止息。融公晚上回到廬山，獨自住在旅店。當時正下著雨雪，半夜才入睡。他看見有鬼兵，數量非常眾多。其中有個鬼將，身穿盔甲，手持利刃，形貌奇異雄壯。有個鬼拿著胡牀，就在融公面前坐下，厲聲喝道：『你憑什麼說鬼神沒有靈驗？』 立即將他拖下床。眾鬼將要動手時，融公默默唸誦觀世音菩薩的名號。聲音還未停止，就看見他所住的床后出現一個天將，身高一丈多，穿著黃皮褲褶，手持金剛杵對著鬼將。鬼怪便驚恐潰散，盔甲之類的東西碎成塵土。融公曾經在江陵，勸一對夫妻一同受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。後來丈夫被強盜引誘，於是逃走了，妻子被抓捕關進監獄。融公在路上遇到她，她哀求救助。融公說：『只有至誠懇切地念誦觀世音菩薩的名號，不要相信其他方法。』 婦人入獄后，不停地稱念觀世音菩薩的名號，因此夢見一個沙門（出家修行的和尚）站在她面前，用腳踢她讓她離開。忽然醒來，發現身上所戴的枷鎖自然解脫。看見監獄的門仍然關閉著，獄卒重重把守，認為沒有逃脫的道理。她又睡著了，夢見之前的僧人說：『為什麼不早點出去？門自己會打開的。』 醒來后她立即起身，重重的大門洞然打開，她便越過坐席而出。向東南走了幾里路，將要到達村莊。天色昏暗，她的丈夫先前逃走，晚上趕路白天隱藏。兩人忽然相遇，都非常驚訝。在草叢中仔細詢問，才知道是她的丈夫。於是他們一同投奔商人，遠遠地躲避，最終得以免除災難。 釋法力（人名，不詳） ，不清楚是什麼地方的人。他精進刻苦，有志向和德行，想要在魯郡建立精舍（供僧人居住修行的場所），但是缺少錢財。他和沙彌（出家修行的年輕男子）明琛，前往上谷，乞討麻一車，準備返回寺廟。在空曠的沼澤中行走時，忽然遇到野火。車子處在下風，沒有辦法避免。當時法力睏倦睡著了，等到醒來時，火勢已經逼近。於是他大聲稱念觀世音菩薩的名號，還沒念完『世音』，應聲風向轉變，火焰迅速熄滅，平安地返回了。還有沙門法智，原本是平民，獨自走在大沼澤中，猛烈的火焰從四面同時襲來，他自知必死無疑，於是將臉貼在地上稱念觀世音菩薩的名號，感到奇怪
【English Translation】 English version A monk reciting scriptures and practicing the Way will cause ghosts and monsters to cease. Rong returned to Mount Lu in the evening and stayed alone in an inn. At that time, it was raining and snowing, and he fell asleep in the middle of the night. He saw ghost soldiers, very numerous. Among them was a ghost general, wearing armor, holding a sharp blade, with a strange and majestic appearance. One ghost held a 'huchuang' (a type of folding stool) and sat down in front of Rong, sternly shouting: 'Why do you say that ghosts and gods have no power?' Immediately drag him off the bed. When the ghost generals were about to attack, Rong silently recited the name of Avalokiteshvara (Guanshiyin). Before the sound stopped, he saw a heavenly general behind the bed where he was staying, more than ten feet tall, wearing yellow leather trousers, holding a 'vajra' (a diamond club) in his hand, pointing it at the ghost general. The ghosts scattered in panic, and the armor and other things shattered into dust. Rong once, in Jiangling, persuaded a couple to receive the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants) together. Later, the husband was lured by robbers and fled, and the wife was arrested and imprisoned. Rong met her on the road, and she begged for help. Rong said: 'Only sincerely recite the name of Avalokiteshvara, and do not believe in other methods.' After the woman entered the prison, she kept reciting the name of Avalokiteshvara, so she dreamed of a 'shramana' (a wandering ascetic) standing in front of her, kicking her feet to make her leave. Suddenly waking up, she found that the shackles she was wearing had naturally come loose. Seeing that the prison door was still closed, and the jailers were heavily guarded, she thought there was no way to escape. She fell asleep again and dreamed that the previous monk said: 'Why don't you go out earlier? The door will open by itself.' When she heard this, she immediately got up, and the heavy door opened wide, and she stepped out of the seat. After walking several miles to the southeast, she was about to reach a village. The sky was dark, and her husband had fled earlier, traveling at night and hiding during the day. The two suddenly met and were very surprised. After careful questioning in the grass, they realized it was her husband. So they joined a merchant, hid far away, and finally escaped the disaster. 釋法力 (Shi Fali) (name, unknown), it is not clear where he was from. He was diligent and hardworking, with ambition and virtue, and wanted to build a '精舍' (Jingshe) (a place for monks to live and practice) in Lu County, but he lacked money. He and the '沙彌' (Shami) (a young male novice) Mingchen went to Shanggu to beg for a cart of hemp, preparing to return to the temple. While walking in the empty swamp, they suddenly encountered a wildfire. The cart was downwind, and there was no way to avoid it. At that time, Fali was tired and fell asleep. When he woke up, the fire had already approached. So he loudly recited the name of Avalokiteshvara, and before he finished reciting '世音' (Shiyin), the wind direction changed in response, the flames quickly extinguished, and he returned safely. There was also the '沙門' (Shramana) Fazhi, who was originally a commoner, walking alone in the great swamp. Fierce flames came from all sides at the same time, and he knew he would die. So he put his face on the ground and recited the name of Avalokiteshvara, feeling strange
無火燒。舉頭看之。一澤之草纖毫並盡。惟智所伏僅容身耳。因此感悟出家為道。厲精翹勇眾所先之。又沙門道集。于壽陽西山遊行。為二劫所得。縛繫於樹將欲殺之。惟念觀世音守死而已。劫引刀屢斫皆無傷損。自怖而走。集因得脫。廣傳此事。又沙門法禪等。山行逢賊。惟念觀音。挽弓射之。欲放不得。賊遂歸誠投弓于地。又不能得。知是神人。舍而逃走。禪等免脫所在通傳。並魏末人。別有觀音感應傳。文事包廣。不具敘之。
釋植相。姓郝氏。梓橦涪人。當任巴西郡吏。太守鄭貞。令相赍獻物下楊都。見梁祖王公崇敬三寶。便愿出家。及還上蜀。決誓家屬。並其妻子既同相志。一時剪落。自出家后。梁大同中專習苦行。一食常坐正心佛理。以命自期。時南武都。今孝水縣。有法愛道人。高炫道術。相往觀之。愛于夕中。自以咒力現一大神。身著衣冠容相瑰偉。來舉繩床離地四五尺。相便誦戒。神即馳去。斯須復來舉床(僅動一角如前)復去。俄爾又來在相前立。相正意貞白初無微動。尋爾復去。于屋頭現面。舍棟破裂。其聲甚大。相亦無懼。神見不動便來禮拜求哀懺謝。至旦語愛曰。汝所重者。此是邪術非正法也。可舍之。相后往益聽講。以生在邊鄙玄頗涉俗。雖遭輕誚。亡懷在道都不忤意。又因行路
【現代漢語翻譯】 現代漢語譯本 無火燃燒。抬頭看去，一片沼澤的草地都燒得乾乾淨淨，只有智（Zhi，人名）所藏身的地方勉強可以容身。因此感悟而出家為道，努力精進，在眾人中領先。又有沙門道集（Daoji，人名），在壽陽西山被二劫（Erjie，指兩個強盜）抓住，捆綁在樹上將要殺害。他一心念誦觀世音（Guanshiyin，菩薩名號），一心等死。強盜用刀多次砍殺都沒有受傷。強盜自己害怕而逃走了，道集因此得以脫身，廣泛傳揚這件事。又有沙門法禪（Fachan，人名）等人，在山中行走時遇到強盜，一心念誦觀音（Guanyin，觀世音菩薩的簡稱）。強盜拉弓射箭，想要放箭卻放不出去。強盜於是歸順，把弓扔在地上，卻仍然拿不起來。知道是神人所為，丟下他們逃走了。法禪等人得以脫險，在各地傳揚此事。這些都是魏朝末年的人。另外還有《觀音感應傳》（Guanyin Ganying Zhuan，書籍名稱），內容包羅廣泛，這裡就不一一敘述了。 釋植相（Shishi Zhixiang，人名），姓郝（Hao，姓氏），是梓橦涪（Zitong Fu，地名）人。曾經擔任巴西郡（Baxi Jun，地名）的郡吏。太守鄭貞（Zheng Zhen，人名）命令植相攜帶貢品前往楊都（Yangdu，地名）。植相看到梁祖王公（Liangzu Wanggong，人名）崇敬三寶，便發願出家。等到返回蜀地，他向家人表明決心，他的妻子兒女也和他有相同的志向，一時都剃髮出家。自從出家之後，在梁大同（Liang Datong，年號）年間，他專心修習苦行，每天只吃一頓飯，常常端坐，以正心佛理作為自己的目標。當時南武都（Nan Wudu，地名，即現在的孝水縣），有法愛道人（Fa'ai Daoren，人名），高調炫耀道術。植相前去觀看，法愛在晚上，用咒語變出一個大神，身穿衣冠，容貌瑰麗雄偉，來舉起繩床，離地四五尺。植相便誦戒，大神立刻逃走。一會兒又來舉床（僅僅動了一個角，和之前一樣），又走了。一會兒又來到植相面前站立。植相心意端正貞潔，沒有絲毫動搖。隨即又走了，在屋頂上顯現面容，房屋的棟樑破裂，聲音很大。植相也沒有害怕。大神見他不動搖，便來禮拜，求饒懺悔。到早晨，植相對法愛說：『你所看重的東西，這是邪術，不是正法，應該捨棄它。』植相後來前往益州（Yizhou，地名）聽講經，因為出生在邊遠地區，玄學頗有世俗之氣，雖然遭到輕視嘲笑，但他心中只有道，一點也不在意。又因為在路上行走
【English Translation】 English version There was no fire burning. Looking up, all the grass in a swamp was completely burned, only the place where Zhi (person's name) was hiding could barely accommodate him. Therefore, he was inspired to leave home and pursue the path, striving diligently and taking the lead among the people. Furthermore, the monk Daoji (person's name) was captured by two robbers (Erjie, meaning two robbers) in the Western Mountains of Shouyang, tied to a tree and about to be killed. He single-mindedly recited Guanshiyin (name of a Bodhisattva), waiting to die. The robbers repeatedly slashed at him with their knives, but he was not injured. The robbers themselves were frightened and fled, and Daoji was thus able to escape and widely spread this story. Furthermore, the monks Fachan (person's name) and others encountered robbers while walking in the mountains, and single-mindedly recited Guanyin (short for Guanshiyin Bodhisattva). The robbers drew their bows and arrows, wanting to release them but unable to. The robbers then surrendered, throwing their bows on the ground, but still unable to pick them up. Knowing that it was the work of divine beings, they abandoned them and fled. Fachan and the others were able to escape danger, and spread this story everywhere. These were all people from the end of the Wei Dynasty. In addition, there is the 'Guanyin Ganying Zhuan' (Title of a book, meaning 'Records of Responses from Guanyin'), which covers a wide range of content, so I will not describe it in detail here. The monk Shishi Zhixiang (person's name), whose surname was Hao (surname), was a native of Zitong Fu (place name). He once served as a clerk in the Baxi Commandery (place name). The governor Zheng Zhen (person's name) ordered Zhixiang to take tribute to Yangdu (place name). Zhixiang saw that Liangzu Wanggong (person's name) revered the Three Jewels, and vowed to leave home. When he returned to Shu, he expressed his determination to his family, and his wife and children shared his aspiration, and all shaved their heads and left home at the same time. Since leaving home, during the Datong period of the Liang Dynasty (reign title), he devoted himself to practicing asceticism, eating only one meal a day, and often sitting upright, taking the principles of right mind and Buddhist teachings as his goal. At that time, in Nan Wudu (place name, now Xiaoshui County), there was a Daoist Fa'ai (person's name) who ostentatiously flaunted his Taoist arts. Zhixiang went to observe, and Fa'ai, in the evening, used spells to conjure up a great deity, wearing clothes and a crown, with a magnificent and majestic appearance, who came to lift a rope bed, four or five feet off the ground. Zhixiang then recited precepts, and the deity immediately fled. After a while, he came again to lift the bed (only moving one corner, as before), and left again. After a while, he came again and stood in front of Zhixiang. Zhixiang's mind was upright and chaste, without the slightest wavering. Then he left again, appearing his face on the roof, the beams of the house cracked, and the sound was very loud. Zhixiang was not afraid either. The deity saw that he did not waver, and came to bow, beg for mercy, and repent. In the morning, Zhixiang said to Fa'ai: 'What you value is evil magic, not the right Dharma, you should abandon it.' Zhixiang later went to Yizhou (place name) to listen to lectures, because he was born in a remote area, his metaphysics was quite secular, although he was despised and ridiculed, he only had the Dao in his heart, and did not mind at all. Also, because he was walking on the road
寄宿道館。道士有素聞相名。恐化徒屬。拒不延之。其夜群虎繞院相吼。道士等通夕不安。及明追之。從受菩薩戒焉。又曾行弘農。水側見人垂釣。相勸止之。不從其言。即唾水中。忽有大蛇擎頭四顧來趣。釣者因即歸命投相出家。時梁道漸衰。而涪土軍動。與彖法師分飛異域。彖入靜林山。相入青城山。聚徒集業。梁王蕭撝。素相欽重。供給獠民以為營理。未暇經始便感重疾。知命不救。謂弟子曰。常愿生凈土。而無勝業。雖不生三途。亦不生天堂。還生涪土作沙門也。汝等努力行道。方與吾會。加坐儼然奄便遷化。時年四十有四。其山四面獠民。見其坐亡皆來嘆異。禮拜供養改俗行善。弟子銜命露屍松下。初相置足於綿州城西柏林寺。院成就於堂頭植梧桐一株。極為繁茂。忽以四月十五日。無故葉落。又維那此日打鐘。初不發聲。大小疑怪不測所以。上坐僧超謂有大變。執錫逃避。須臾信報。相已終卒。樹枯鐘噎。表其遷化之晨也。此寺去青城四百餘里。而潛運之感。殆非人謀。梁初又有道香僧朗。並有神異。其跡略同。志公之類矣。
釋僧林。吳人。深有德素。行能動物。梁大同中。上蜀至潼州。城西北百四十里有豆圌山上有神祠。土民敬之。每往祭謁。林往居之禪默累日。忽有大蟒縈繩床前。舉頭如揖
讓者。林為授三歸。受已便去。因爾安怗卒無災異。其山北涪水之陽。素來無猿。自林棲托已來。便有兩頭依林而住。有初見者云度水來。及后林出山門。猿還洄度。如此非一。年月淹久孚乳產生。乃有數十。有時送林至龍門口。佇望而返。后往赤水巖故寺中。屋宇並摧止有叢林。便即露坐。有虎蹲于林前。低目視林。乃為說法。良久便去。爾後孤遊雄悍不避惡狩。常行仁濟。感化極多。末卒于潼部。
釋慧簡。不知何許人。梁初在道。戒業弘峻殊奇膽勇。荊州廳事東。先有三間別齋。由來屢多鬼怪。時王建武臨治。猶無有能住者。惟簡是王君門師。專任居之。自住一間。余安經像。俄見一人黑衣無目。從壁中出便倚簡門上。時簡目開心了。但口不得語。意念觀世音。良久鬼曰。承君精進故來相試。今神色不動。豈復逼耶。欻然還入壁中。簡徐起澡漱禮誦訖。還如常眠。寐夢向人曰。仆以漢末居此數百年。為性剛直多所不堪。君誠凈行好人。特相容耳。於此遂絕。簡住積載。安隱如初。若經他行猶無有人能住之者。
釋僧朗。涼州人。魏虜攻涼。城民素少。乃逼斥道人用充軍旅。隊別兼之。及轒䡴所擬。舉城同陷。收登城僧三千人。至軍將見魏主所。謂曰。道人當坐禪行道。乃復作賊。深當顯戮。明日斬
【現代漢語翻譯】 現代漢語譯本： 讓法師。在樹林中為人們傳授三歸依（皈依佛、皈依法、皈依僧）。傳授完畢后，人們便離開了。因此，當地平安寧靜，沒有發生任何災異。那座山的北面是涪水的南岸。原本沒有猿猴。自從讓法師在那裡居住后，便有兩隻猿猴依附著樹林居住。最初見到的人說它們是從水裡過來的。等到後來讓法師離開山門，猿猴又洄游而去。像這樣不止一次。年月長久，它們繁衍生息，竟然有幾十只。有時，它們會送讓法師到龍門口，在那裡佇立觀望后返回。後來，讓法師前往赤水巖的舊寺廟中。房屋都已經倒塌，只剩下叢林。他便在那裡露天而坐。有一隻老虎蹲在樹林前，低著頭看著讓法師。讓法師便為它說法。過了很久，老虎便離開了。此後，讓法師獨自遊歷，勇敢無畏，不躲避兇惡的獵人。他經常行仁義之事，感化了很多人。最終在潼部去世。 釋慧簡法師。不知道是哪裡人。梁朝初年在世。戒律精嚴，膽識過人。荊州廳事的東邊，原先有三間獨立的齋房。向來經常出現鬼怪。當時王建武在那裡治理，沒有人能夠居住在那裡。只有慧簡法師是王建武的老師，專門讓他居住在那裡。慧簡法師自己住一間，其餘的房間安放經書和佛像。不久，他看見一個人，穿著黑色的衣服，沒有眼睛，從墻壁中出來，倚靠在慧簡法師的門上。當時慧簡法師心裡明白，但是口不能說話。心裡唸誦觀世音菩薩的名號。過了很久，鬼說：『聽說您精進修行，所以特地來試探您。現在您神色不動，難道還能逼迫您嗎？』說完，忽然又回到墻壁中。慧簡法師慢慢起身，洗漱完畢，禮拜誦經完畢，像平常一樣睡覺。在夢中，那鬼向慧簡法師說：『我從漢朝末年就居住在這裡，幾百年了。因為性格剛直，很多事情都不能忍受。您確實是清凈修行的好人，特地來和您相容。』從此以後，鬼怪就消失了。慧簡法師在那裡住了很久，平安無事。如果換成其他人，仍然沒有人能夠居住在那裡。 釋僧朗法師。是涼州人。魏國的軍隊攻打涼州。城裡的百姓本來就很少。於是強迫僧人去充當軍隊。把他們編入不同的隊伍。等到用轒轀車攻城的時候，全城都被攻陷了。抓捕了三千名僧人，帶到軍將那裡，去見魏國的君主。魏主說：『僧人應當坐禪修行，現在卻做賊。應該公開處死。』第二天，就要斬首。
【English Translation】 English version: Master Rang. He taught the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) in the forest. After the teachings, people left. Therefore, the area was peaceful and tranquil, without any disasters. The north side of that mountain is the south bank of the Fu River. Originally, there were no apes. Since Master Rang resided there, two apes lived attached to the forest. Those who saw them initially said they came from the water. When Master Rang later left the mountain gate, the apes swam back and forth. This happened more than once. Over time, they multiplied and produced offspring, numbering in the dozens. Sometimes, they would escort Master Rang to the Dragon Gate, standing there watching him before returning. Later, Master Rang went to the old temple in Chishui Rock. The buildings had collapsed, leaving only the forest. He sat there in the open. A tiger squatted in front of the forest, looking at Master Rang with lowered eyes. Master Rang then preached the Dharma to it. After a long time, the tiger left. Thereafter, Master Rang traveled alone, brave and fearless, not avoiding evil hunters. He often practiced benevolence and righteousness, influencing many people. He eventually passed away in Tongbu. Venerable Huijian. It is not known where he was from. He lived in the early Liang Dynasty. He was strict in observing the precepts and extraordinarily courageous. To the east of the Jingzhou government office, there were originally three separate meditation rooms. Ghosts and monsters had frequently appeared there. At that time, Wang Jianwu was governing there, and no one could live there. Only Venerable Huijian, who was Wang Jianwu's teacher, was specifically asked to live there. Venerable Huijian lived in one room himself, and the remaining rooms were used to house scriptures and Buddha statues. Soon, he saw a person, dressed in black clothes, without eyes, coming out of the wall and leaning on Venerable Huijian's door. At that time, Venerable Huijian was clear in his mind, but he could not speak. He mentally recited the name of Avalokitesvara Bodhisattva (Guanshiyin Pusa). After a long time, the ghost said, 'I heard that you are diligent in your practice, so I came to test you. Now your expression is unmoved, how can I force you?' After saying that, he suddenly returned into the wall. Venerable Huijian slowly got up, washed, and after completing his prostrations and chanting, he slept as usual. In a dream, the ghost said to Venerable Huijian, 'I have lived here since the end of the Han Dynasty, for hundreds of years. Because of my upright nature, I cannot tolerate many things. You are indeed a good person who practices purely, so I especially come to accommodate you.' From then on, the ghosts and monsters disappeared. Venerable Huijian lived there for a long time, peacefully and without incident. If it were someone else, no one would still be able to live there. Venerable Senglang. He was from Liangzhou. The Wei army attacked Liangzhou. The people in the city were originally few in number. Therefore, they forced monks to serve as soldiers. They were assigned to different units. When the siege vehicles (Yunwen) were used to attack the city, the entire city was captured. Three thousand monks were captured and taken to the military general to see the Wei ruler. The Wei ruler said, 'Monks should meditate and practice, but now they are acting as thieves. They should be publicly executed.' The next day, they were to be beheaded.
之。至期食時赤氣數丈貫日直度。天師寇謙之。為帝所信奏曰。上天降異正為道人實非本心。愿不須殺。帝弟赤豎王。亦同謙請。乃下敕止之。猶虜掠散配役徒。唯朗等數僧別付帳下。及魏軍東還。朗與同學中路共叛。陣防嚴設更無走處。東西絕壁莫測淺深。上有大樹旁垂崖側。遂以鼓旗竿繩系樹懸下。時夜大闇。崖底純棘無安足處。欲上岸頭復恐軍覺。投計慞遑捉繩懸住。勢非支久。共相謂曰。今厄至矣。惟念觀世音耳。便以頭扣石。一心專注。須臾光明。從日處出。通照天地。乃見棘中有得下處。因光至地還忽闇冥。知是神也。相慶感遇。便就以眠。良久方曉。始聞軍眾警覺將發。而山谷萬重不知出路。惟望日行。值一大虎出在其前。相謂曰。雖脫虜難復入虎口。朗曰。不如君言。正以我等有感。所以現光。今遇此虎。將非聖人示路也。於是二人徑詣虎即前行。若朗小遲虎亦暫住。至曉遂得出路。而失虎所在。便隨道自進。七日達于仇池。又至梁漢出於荊州。不測其終。
釋僧意。不知何人。貞確有思力。每登座講說。輒天花下散在於法座。元魏中。住太山朗公谷山寺。聚徒教授。迄于暮齒精誠不倦。寺有高驪像。相國像。胡國像。女國像。吳國像。崑崙像。岱京像。如此七像並是金銅。俱陳寺堂。堂門常
【現代漢語翻譯】 現代漢語譯本： 這件事發生的時候，正值吃飯的時候，有幾丈長的紅色氣焰貫穿太陽，直直地穿過去。天師寇謙之（官名，意為天師）因為受到皇帝的信任，上奏說：『上天降下異象，正是爲了這些道人，實際上他們並非本心作惡，希望不要殺他們。』皇帝的弟弟赤豎王也和寇謙之一起請求。於是皇帝下令停止殺戮，但仍然擄掠他們，分散到各地充當勞役。只有僧朗等幾位僧人被特別安排在軍帳之下。等到魏軍東還的時候，僧朗和他的同學在中途一起叛逃。因為軍營的防守嚴密，沒有可以逃走的地方。東西兩邊都是陡峭的懸崖，無法測量深淺。上面有一棵大樹，樹枝垂到懸崖邊。於是他們用鼓旗的竿子和繩子繫在樹上，懸掛下去。當時夜晚非常黑暗，懸崖底下全是帶刺的植物，沒有可以安身的地方。想要回到岸上，又害怕被軍隊發覺。他們驚慌失措，抓住繩子懸掛在空中，形勢非常危急。他們互相說道：『現在厄運降臨了，只有唸誦觀世音菩薩的名號了。』於是他們用頭撞擊石頭，一心專注地念誦。一會兒，光明從太陽的方向出現，照亮了天地。他們這才看到帶刺的植物中有可以下去的地方。因為光明的指引到達地面，光明隨即消失，恢復了黑暗。他們知道這是神靈的幫助，互相慶賀，心懷感激。於是就在那裡睡覺。過了很久才醒來。開始聽到軍隊警覺的聲音，即將出發。但是山谷重重疊疊，不知道出去的道路。只能望著太陽的方向前進。遇到一隻大老虎出現在他們面前。他們互相說道：『雖然逃脫了被俘虜的災難，又進入了虎口。』僧朗說：『不如你們所說。正是因為我們有所感應，所以才顯現光明。現在遇到這隻老虎，或許是聖人派來給我們指路的。』於是兩個人直接走向老虎，老虎就在前面行走。如果僧朗稍微遲疑，老虎也會暫時停住。到天亮的時候，他們終於找到了出路，但是老虎已經不見了。他們就沿著道路前進。七天後到達了仇池，又到了梁漢，最後到達了荊州，不知道他們的最終結局如何。 釋僧意（人名，意為僧人的意願）。不知道是什麼地方的人，他堅定而有思考能力。每次登上法座講經說法，總有天花散落下來，落在法座上。元魏時期，他住在太山的朗公谷山寺。聚集門徒教授佛法，直到晚年仍然精誠不倦。寺廟裡有高驪像（高句麗的佛像），相國像（可能是指輔佐國王的大臣形象），胡國像（西域國家的佛像），女國像（傳說中的女性國家佛像），吳國像（三國時期吳國的佛像），崑崙像（泛指南方地區的佛像），岱京像（泰山的佛像）。這七尊佛像都是用金銅鑄造的，都陳列在寺廟的大堂里。大堂的門經常...
【English Translation】 English version: At that time, during mealtime, a red aura several zhang (ancient Chinese unit of length) long pierced through the sun, going straight across. The Celestial Master Kou Qianzhi (title, meaning Celestial Master), trusted by the emperor, reported, 'The heavens have sent down an unusual phenomenon precisely for these Daoists; in reality, they are not evil-minded. I hope they will not be killed.' The emperor's younger brother, Prince Chishu, also pleaded along with Kou Qianzhi. Consequently, the emperor issued an edict to halt the killings, but they were still captured, scattered, and assigned to labor. Only the monk Lang and a few other monks were specially placed under the command of the military camp. When the Wei army returned east, Lang and his fellow students rebelled together midway. Because the military camp's defenses were tight, there was nowhere to escape. On both the east and west sides were steep cliffs, impossible to measure the depth. Above was a large tree, its branches hanging over the cliff's edge. So they used the flagpoles and ropes to tie to the tree and hang down. At that time, the night was very dark, and the bottom of the cliff was full of thorny plants, with no place to rest. Wanting to return to the shore, they feared being discovered by the army. In panic, they grabbed the rope and hung in the air, the situation extremely precarious. They said to each other, 'Now misfortune has befallen us; we can only recite the name of Avalokiteśvara (Guanshiyin) Bodhisattva.' So they knocked their heads against the stone, focusing their minds intently on reciting. After a while, light emerged from the direction of the sun, illuminating heaven and earth. Only then did they see a place to descend among the thorny plants. Because of the light's guidance, they reached the ground, and the light immediately disappeared, returning to darkness. They knew it was the help of the divine, congratulating each other and feeling grateful. So they slept there. After a long time, they woke up. They began to hear the sounds of the army being alert, about to depart. But the mountains were layered upon layered, and they did not know the way out. They could only proceed by looking at the direction of the sun. They encountered a large tiger appearing in front of them. They said to each other, 'Although we escaped the disaster of being captured, we have entered the tiger's mouth.' Lang said, 'It is not as you say. It is precisely because we have a response that the light appeared. Now that we have encountered this tiger, perhaps it is a sage sent to show us the way.' So the two of them went directly to the tiger, and the tiger walked ahead. If Lang hesitated slightly, the tiger would also pause temporarily. By dawn, they finally found a way out, but the tiger was gone. They proceeded along the road. Seven days later, they arrived at Chouchi, then Lianghan, and finally Jingzhou, not knowing what their final fate would be. The monk Sengyi (name, meaning 'monk's intention'). It is not known where he was from, but he was steadfast and thoughtful. Every time he ascended the Dharma seat to preach, heavenly flowers would scatter down, falling on the Dharma seat. During the Yuan Wei period, he lived in Langgong Valley Mountain Temple in Mount Tai. He gathered disciples to teach the Dharma, and until his old age, he was diligent and sincere. In the temple, there were images of Gaoli (Goguryeo Buddhist statues), Xiangguo (possibly referring to the image of a minister assisting the king), Huguo (Buddhist statues from Western Regions countries), Nüguo (Buddhist statues from the legendary female country), Wu (Buddhist statues from the Wu kingdom during the Three Kingdoms period), Kunlun (a general term for Buddhist statues from southern regions), and Daijing (Buddhist statues from Mount Tai). These seven Buddhist statues were all cast in gold and copper and were displayed in the temple's main hall. The door of the hall was always...
開。而鳥狩無敢入者。至今猶爾。故靈裕像贊云。應感而來。誠無指屬。豈神通冥著。理隔尋常之議乎。意奉法自資。束躬供養。將終前夕。有一沙彌死來已久。見拜云。違奉已來。常為天帝驅使。棲遑無暇。廢修道業。不久天帝請師講經。愿因一言得免形苦。意便洗浴燒香。端坐靜室候待時至。及期果有天來入寺及房。冠服羽從偉麗殊特。眾僧初見但謂。是何世貴入山參謁。不生驚異。及意爾日無疾而逝。方知靈感。其都講住在光州。自餘香火唄匿散在他邑。后試檢勘。皆同日而終焉。有說云。僧意志湛。即朗公同侶。前傳闕之。故今緝綴湛得初果。其塔見存。在泰山靈巖寺側。見別傳。
釋僧照。未詳氏族。住泰山丹嶺寺。性虛放喜追奇。每聞靈蹟譎詭。無不登踐。承瀑布之下多諸洞穴仙聖攸止。以魏普泰年行至榮山。見飛流下有穴。因穴隨入。行可五六里。便出穴外。逐微逕東北上數里。得石渠闊兩三步。水西流清而且徹。帶渠藥草延蔓委地。渠北有瓦舍三口。形甚古陋。庭前穀穗縱橫。鳥雀殘食。東頭屋裡有數架黃帙。中間有鐵臼兩具。亦有釜器。並附游塵。都無炊爨之跡。西頭屋內有一沙門。端坐儼然飛塵沒膝。四望惟見茂林懸澗。非復人居。須臾逢一神僧。年可六十。眉長丈餘槃掛耳上。相見欣然
如舊。問所從來。自云。我同學三人來此避世。一人外行未返。一人死來極久。似入滅定。今在西屋內汝見之未。今日何姓為主。答是魏家。僧云。魏家享國已久不姓曹耶。照云姓元。僧曰。我不知。遂取穀穗搗之作粥。又往林中葉下取梨棗與之令啖。僧云。汝但食。我不啖此。又問誦何經。照云。誦法華。神僧頷頭曰。大好精進業。今東屋格上如許經。並自誦之。欲得聞不。照合掌曰。惟敢聞命。彼遂部別誦之。聲氣朗徹。乃至通夜。照苦睡。僧曰。但睡。我自恒業耳。達日不眠。更為造食。照謝曰。幸得奉謁。今且暫歸尋來接事。僧亦不留。但言。我同學行去。汝若值者大有開悟。恨不見之。既言須歸好去。照尋路得還。結侶重往。瀑布與穴莫測其處。今終南諸山亦有斯事。既多餘涉。不無其理云。
釋道豐。未詳氏族。世稱得道之流。與弟子三人居相州鼓山中。不求利養。或云。練丹黃白醫療占相。世之術藝無所不解。齊高往來並鄴。常過問之。應對不思隨事標舉。帝曾命酒並蒸肫。敕置豐前令遣食之。豐聊無辭讓。極意飽啖。帝大笑。亦不與言。駕去後謂弟子曰。除卻床頭物。及發撤床。見曏者蒸肫猶在都不似啖嚼處。時石窟寺有一坐禪僧。每日至西則東望山巔有丈八金像現。此僧私喜謂睹靈瑞。日日
【現代漢語翻譯】 現代漢語譯本： 那僧人像以前一樣詢問我從哪裡來。我回答說：『我的三個同學一起來這裡隱居避世，其中一個外出未歸，另一個已經去世很久了，好像進入了滅盡定（Nirvana-samapatti，一種禪定狀態）。現在他在西邊的屋子裡，你見到他了嗎？』僧人又問：『今天這裡是誰家做主？』我回答說是魏家。僧人說：『魏家享國已經很久了，難道不姓曹了嗎？』我回答說姓元。僧人說：『我不知道。』於是取來穀穗搗碎煮粥，又到林中葉下摘取梨棗給我吃。僧人說：『你只管吃，我不吃這些。』又問我誦什麼經。我回答說：『誦《法華經》（Lotus Sutra，妙法蓮華經）。』神僧點頭說：『很好，這是精進的修行。現在東屋架子上有很多經書，都是我自己誦的，你想聽嗎？』我合掌說：『我只是聽從您的吩咐。』於是他分門別類地誦讀起來，聲音洪亮清晰，甚至通宵達旦。我困得厲害，僧人說：『你只管睡，這是我日常的功課。』直到天亮他都沒有睡覺，還為我做飯。我感謝他說：『很榮幸能拜見您，現在我暫且回去，找人來接替我的事情。』僧人也沒有挽留，只是說：『我的同學出去了，你如果遇到他，會得到很大的開悟，只可惜你沒見到他。』說完就示意我該回去了。我尋找道路返回，後來和同伴再次前往，但瀑布和洞穴都無法找到原來的地方了。現在終南山一帶也有類似的事情，既然有很多人經歷過，那麼這件事並非沒有道理。
釋道豐（Shi Daofeng，人名），不清楚他的氏族，世人稱他為得道之人。他和三個弟子住在相州鼓山中，不追求名利供養。有人說他擅長煉丹、煉製黃白之物、醫療、占卜相術，世間的各種技藝沒有不精通的。齊高（Qi Gao，皇帝名）經常往來鄴城，常常過問他的情況。道豐應對自如，隨事立論。皇帝曾經命令人送來酒和蒸豬肚，命令放在道豐面前讓他吃。道豐毫不推辭，盡情飽餐。皇帝大笑，也不和他說話，離開后對弟子們說：『把床頭的東西拿走。』弟子們掀開床，看見剛才的蒸豬肚還在，一點也不像吃過的樣子。當時石窟寺有一個坐禪的僧人，每天到傍晚就向東遙望山頂，看到一個丈八高的金像顯現。這個僧人暗自高興，認為自己看到了靈瑞，每天都這樣做。
【English Translation】 English version: The monk asked me, as before, where I came from. I replied, 'My three fellow students came here to escape the world. One is out and hasn't returned, and the other died a long time ago, seemingly entering Nirvana-samapatti (extinction attainment, a state of meditative absorption). He is now in the west room. Have you seen him?' The monk then asked, 'Who is in charge here today?' I replied that it was the Wei family. The monk said, 'The Wei family has ruled for a long time. Isn't the surname Cao?' I replied that the surname was Yuan. The monk said, 'I don't know.' Then he took grain ears, pounded them, and made porridge. He also went into the forest, picked pears and dates from under the leaves, and gave them to me to eat. The monk said, 'You just eat, I don't eat these.' He also asked what sutra I recited. I replied, 'I recite the Lotus Sutra (妙法蓮華經).' The divine monk nodded and said, 'Very good, this is diligent practice. Now there are many sutras on the shelf in the east room, all of which I recite myself. Would you like to hear them?' I clasped my hands and said, 'I only dare to listen to your command.' Then he recited them in different sections, his voice loud and clear, even throughout the night. I was very sleepy. The monk said, 'Just sleep, this is my daily practice.' He didn't sleep until dawn and even made food for me. I thanked him and said, 'I am honored to have met you. Now I will go back temporarily and find someone to take over my duties.' The monk didn't try to keep me, but said, 'My fellow student has gone out. If you meet him, you will gain great enlightenment. It's a pity you didn't see him.' After saying that, he indicated that I should go back. I searched for the road to return, and later went again with companions, but the waterfall and cave could not be found in their original places. Now there are similar things in the Zhongnan Mountains. Since many people have experienced it, then this matter is not without reason.
釋道豐 (Shi Daofeng, a name), his clan is unknown. People call him an enlightened person. He lived with three disciples in Gushan Mountain in Xiangzhou, not seeking fame or fortune. Some say he was skilled in alchemy, making elixirs, medicine, divination, and physiognomy. There was no skill in the world that he was not proficient in. Qi Gao (齊高, an emperor's name) often traveled to Ye City and often asked about his situation. Daofeng responded freely and argued according to the situation. The emperor once ordered people to send wine and steamed pig tripe, ordering it to be placed in front of Daofeng for him to eat. Daofeng did not refuse and ate his fill. The emperor laughed and did not speak to him. After leaving, he said to his disciples, 'Take away the things on the bedside.' The disciples lifted the bed and saw that the steamed pig tripe was still there, not looking like it had been eaten at all. At that time, there was a meditating monk in Shiku Temple who looked east towards the mountain peak every evening and saw a sixteen-foot-tall golden statue appear. This monk was secretly happy, thinking that he had seen a spiritual omen, and did so every day.
禮拜如此可經兩月。后在房臥。忽聞枕間有語謂之曰。天下更何處有佛。汝今道成。即是佛也。爾當好作佛身。莫自輕脫。此僧聞已便起特重。傍視群僧猶如草芥。于大眾前側手指胸云。爾輩頗識真佛不。泥龕畫像語不能出唇。智慮何如。爾見真佛不知禮敬。猶作本日欺我。悉墮阿鼻。又眼精己赤叫呼無常。合寺知是驚禪。及未發前輿詣豐所。徑即謂曰。汝兩月已來常見東山上現金像耶。答曰實見。又曰。汝聞枕間遣作佛耶。答曰實然。豐曰。此風動失心耳。若不早治或狂走難制。便以針針三處。因即不發。及豐臨終謂弟子曰。吾在山久。令汝等有谷汲之勞。今去無以相遺。當留一泉與汝。既無陟降辛苦努力勤修道業。便指灶旁去一方石。遂有玄泉澄映。不盈不減。於今見存。
釋圓通。不知氏族。少出家。泛愛通博以溫敏見稱。住鄴都大莊嚴寺。研諷涅槃。文旨詳核。以高齊武平四年。夏中講下。有一客僧。形服疏素履操弘雅。因疾乃投諸寺中。僧侶以其所患纏附臭氣熏勃。皆惡之無敢停者。通觀其量識宏遠。深異其度。乃延之房中。雖有穢污初無輕憚。日積情款。薄通其意。問何所學。答曰。涅槃通以素業相沿。宛然若舊。乃以經中深要及先德積迷未曾解者。並敘而談之。客僧亦同其所引更為章句判釋冷然
【現代漢語翻譯】 現代漢語譯本： 禮拜持續了大約兩個月。後來，這個僧人在房間里睡覺。忽然聽到枕邊有聲音對他說：『天下還有什麼地方有佛？你現在道行已成，就是佛了。你應該好好地塑造佛身，不要輕視自己。』這個僧人聽了之後，立刻變得非常傲慢，看不起其他的僧人，覺得他們如同草芥。他在大眾面前，用手指著自己的胸口說：『你們這些人，難道認識真正的佛嗎？泥塑的佛像，嘴都張不開，智慧和思慮又怎麼樣呢？你們看見真佛卻不知道禮敬，還像往常一樣欺騙我，全部都要墮入阿鼻地獄！』他又眼珠發紅，大喊大叫，說無常要來了。寺里的僧人都知道他是得了驚禪之病。在他還沒有發作之前，大家就把他抬到豐禪師那裡。這個僧人直接對豐禪師說：『我這兩個月以來，經常看見東山上顯現出金色的佛像。』回答說：『確實看見了。』豐禪師又問：『你聽到枕邊有聲音讓你做佛嗎？』回答說：『確實聽到了。』豐禪師說：『這是風病引起的精神失常啊！如果不早點治療，恐怕會狂奔亂走，難以控制。』於是用針在他身上紮了三個地方，他就安靜下來了。等到豐禪師臨終的時候，對他的弟子們說：『我在這座山上住了很久，讓你們有打水挑水的勞累。現在我要走了，沒有什麼可以留給你們的，就留下一眼泉水給你們吧。這樣你們就不用再辛苦地上下山打水了，要努力勤奮地修習道業。』於是他指著灶臺旁邊的一塊石頭，那裡就出現了一股清澈的泉水，水量不多也不少，一直到現在都還存在。 釋圓通（Shi Yuantong），不知道他的氏族。年輕的時候就出家了，他博愛而且知識淵博，以溫和敏捷著稱。他住在鄴都（Ye Du）的大莊嚴寺（Dazhuangyan Temple），研究和講解《涅槃經》（Nirvana Sutra）。他對經文的意義解釋得非常詳細和透徹。在高齊（Gaoqi）武平（Wuping）四年夏天講經的時候，來了一個客僧，他的衣著樸素，行為高雅。因為生病，就投宿在各個寺廟裡。僧侶們因為他患的病有纏身的臭氣，都厭惡他，沒有人敢留他。圓通（Yuantong）觀察到他氣度宏大，見識深遠，覺得他與衆不同，於是就邀請他到自己的房間里。雖然他身上有污穢，圓通（Yuantong）一點也不輕視他。日子久了，兩人感情深厚，圓通（Yuantong）也大致瞭解了他的想法，就問他學了些什麼。客僧回答說：《涅槃經》（Nirvana Sutra）。圓通（Yuantong）用他平素所學的知識與客僧交流，覺得就像以前一樣熟悉。於是就用經文中的深刻要義，以及前代大德積累的迷惑而沒有解決的問題，都詳細地敘述出來與客僧討論。客僧也同意圓通（Yuantong）的觀點，並且對經文的章節和語句進行了冷靜的分析和解釋。
【English Translation】 English version: The worship lasted for about two months. Later, this monk was sleeping in his room. Suddenly, he heard a voice beside his pillow saying: 'Where else in the world is there a Buddha? You have now attained the Way and are yourself a Buddha. You should create a good Buddha body and not belittle yourself.' After hearing this, the monk immediately became very arrogant, looking down on the other monks as if they were mere weeds. In front of the crowd, he pointed to his chest and said: 'Do you people recognize the true Buddha? The clay statues in the niches cannot even open their mouths. What is their wisdom and thought? You see the true Buddha but do not know how to pay respects, and you still deceive me as usual. You will all fall into Avici Hell (Avici, the lowest level of hell in Buddhism)!' He then turned red-eyed and shouted that impermanence was coming. The monks in the temple all knew that he had contracted a 'Zen sickness' (a mental disorder caused by excessive meditation). Before he could act out, everyone carried him to Zen Master Feng (Feng, a Zen master's name). The monk directly said to Zen Master Feng: 'For the past two months, I have often seen golden Buddha images appearing on the eastern mountain.' He replied: 'Indeed, I have seen them.' Zen Master Feng then asked: 'Did you hear a voice beside your pillow telling you to become a Buddha?' He replied: 'Indeed, I did.' Zen Master Feng said: 'This is a mental disorder caused by wind! If it is not treated early, you may run wild and be difficult to control.' So he used needles to prick him in three places, and he calmed down. When Zen Master Feng was dying, he said to his disciples: 'I have lived on this mountain for a long time, causing you the labor of fetching water. Now that I am leaving, I have nothing to leave you, so I will leave you a spring. This way, you will no longer have to climb up and down the mountain to fetch water, and you must diligently cultivate the Way.' Then he pointed to a stone next to the stove, and a clear spring appeared there, with a constant flow of water, neither increasing nor decreasing, and it still exists today. Shi Yuantong (Shi Yuantong, a monk's name) did not know his clan. He became a monk at a young age, and he was known for his universal love and extensive knowledge, as well as his gentleness and quick wit. He lived in Dazhuangyan Temple (Dazhuangyan Temple, a temple's name) in Ye Du (Ye Du, a place name), studying and lecturing on the Nirvana Sutra (Nirvana Sutra, a Buddhist scripture). He explained the meaning of the scriptures in great detail and thoroughly. During a lecture in the summer of the fourth year of Wuping (Wuping, an era name) in Gaoqi (Gaoqi, a dynasty name), a guest monk came. His clothes were simple, and his behavior was elegant. Because he was sick, he stayed in various temples. The monks all disliked him because the disease he suffered from had a foul odor, and no one dared to keep him. Yuantong (Yuantong) observed that he had a grand demeanor and far-reaching knowledge, and felt that he was different from others, so he invited him to his room. Although he was filthy, Yuantong (Yuantong) did not despise him at all. As the days passed, their relationship deepened, and Yuantong (Yuantong) roughly understood his thoughts, so he asked him what he had learned. The guest monk replied: 'The Nirvana Sutra (Nirvana Sutra).' Yuantong (Yuantong) communicated with the guest monk using his usual knowledge, and felt as familiar as before. So he used the profound essence of the scriptures, as well as the accumulated confusions of the previous great virtues that had not been resolved, and described them in detail to discuss with the guest monk. The guest monk also agreed with Yuantong's (Yuantong) views, and calmly analyzed and explained the chapters and sentences of the scriptures.
雅有其致。通欣于道合。更倍由來。經理湯藥曉夕相守。曾於夜中持春酒一盞云。客人寄患服此為佳。客遂顰眉飲之。一咽便止。夏了病癒。便辭通去。通曰。今授衣將逼。官寺例得衣賜。可待三五日間。當贈一襲寒服。客云。藉亂不少。何容更煩。通固留之。作衣遺已。臨別執通手誡曰。修道不欺暗室。法師前以酒見及。恐傷來意。非正理也。從今已往此事宜斷。頗曾往鼓山石窟寺不。小僧住下舍小寺。正在石窟北五里。當繞澗驛東。有一小谷。東即竹林寺。有緣之次念相訪也。通敬謝前誡。當必往展。於是而別。至明年夏初。以石窟山寺僧往者希。遂減莊嚴。定國興聖總持等官寺。百餘僧為一番。通時爾夏預居石窟。意訪竹林。乃大集客主。問寺所在。眾皆大笑誡通。勿傳此妖言。竹林竟無適莫。乃流俗之恒傳耳。通惟客僧見投。非常款遇言及斯事。計非虛指。眾亦異焉。乃各赍香花與通俱行。至寺北五里小谷。東出劣通人逕。行可五里升于山阜。見一老公。手巾襪額布裈短褐。執钁開荒二十餘畝。遙見群僧放馬而前曰。何處道人不依徑路。僧云。住在石窟。欲向竹林。公大怒曰。去年官寺放馬啖我生苗。我兒遮護被打幾死。今復將此面目來耶。曳钁來逐。群僧十餘望谷馳走。獨不逐通。語通曰。是爾干健不返。
【現代漢語翻譯】 現代漢語譯本： 雅正自有其情致。通達之人欣然于與道相合。更加倍于原本的情誼。他親自料理湯藥，早晚不離左右地照顧病人。曾經在夜裡端著一杯春酒說：『客人您身患疾病，服用此酒為佳。』客人於是皺著眉頭喝了下去，只喝了一口就停下了。夏天的時候，病痊癒了，便向通告辭離去。通說：『現在快要到授衣的時節了，官寺按照慣例會得到衣物的賞賜，可以等候三五天，我將贈送您一套禦寒的衣服。』客人說：『承蒙您在亂世中的照顧已經不少了，怎麼能再麻煩您呢？』通堅持挽留他，為他做了衣服贈送。臨別時，客人握著通的手告誡說：『修道之人不應在暗室中欺騙自己。法師您之前用酒來款待我，恐怕會傷害您的本意，這不是正當的道理。從今以後，這件事應該斷絕。您曾經去過鼓山石窟寺（Gushan Shiku Temple）嗎？小僧住在下舍小寺，就在石窟（Shiku）北面五里處。應該繞過澗驛（Jianyi）向東，有一個小山谷。東邊就是竹林寺（Zhulin Temple）。有緣的時候希望您能來拜訪。』通恭敬地感謝了他的告誡，表示一定會前去拜訪。於是他們就此分別。到了第二年夏天，因為前往石窟山寺（Shikushan Temple）的僧人很少，於是減少了莊嚴的儀式，定國興聖總持等官寺（Dingguo Xingsheng Zongchi Temple）的一百多名僧人為一批，通當時在夏天居住在石窟（Shiku），打算去拜訪竹林寺（Zhulin Temple）。於是召集了許多客人和寺主，詢問竹林寺（Zhulin Temple）的所在。眾人都大笑著告誡通，不要傳播這種妖言，竹林寺（Zhulin Temple）根本不存在。這只是流俗的傳言罷了。通認為那位客僧曾經投宿於此，受到了非常款待，言語中提及此事，估計不是虛假的指引。眾人也覺得奇怪，於是各自帶著香花與通一同前往。到達寺廟北面五里處的小山谷，向東走出一小段僅能容納一人通過的小路，走了大約五里路，登上山丘，看見一位老翁，頭上包著手巾，穿著短褐，拿著鋤頭開墾了二十多畝荒地。遠遠地看見僧人們放馬而來，便上前說道：『你們是哪裡的道人，不走正路？』僧人說：『我們住在石窟（Shiku），想要去竹林寺（Zhulin Temple）。』老翁大怒道：『去年官寺（Guan Temple）放馬吃了我的莊稼，我的兒子前去阻攔被打得差點死了。現在又帶著這種面目來了嗎？』拖著鋤頭來追趕。十幾個僧人望見山谷便四處逃散，唯獨不追趕通，對通說：『是你幹的好事，還不回去！』
【English Translation】 English version: He had his own elegance. He was delighted to be in harmony with the Dao (the Way). He doubled his original kindness. He personally managed the decoction of medicine, attending to the patient day and night. Once, in the middle of the night, he held a cup of spring wine and said, 'Guest, you are suffering from illness, taking this wine is good.' The guest then frowned and drank it, stopping after only one sip. In the summer, the illness was cured, and he bid farewell to Tong and left. Tong said, 'Now it is almost the time for the awarding of clothes, and the official temple will receive clothing as a reward according to custom. You can wait for three to five days, and I will give you a set of winter clothes.' The guest said, 'I have already received much care from you in this chaotic world, how can I trouble you further?' Tong insisted on keeping him, made clothes for him, and gave them to him. Before parting, the guest held Tong's hand and warned him, 'A cultivator should not deceive himself in a dark room. Dharma master, you treated me with wine before, I am afraid it will harm your original intention, this is not the right principle. From now on, this matter should be stopped. Have you ever been to Gushan Shiku Temple (Gushan Shiku Temple, Stone Cave Temple on Drum Mountain)? This humble monk lives in Xia She Xiao Temple, which is five li (Chinese mile) north of Shiku (Shiku, Stone Cave). You should go east around Jianyi (Jianyi, Stream Post), there is a small valley. To the east is Zhulin Temple (Zhulin Temple, Bamboo Forest Temple). I hope you can visit me when you have the opportunity.' Tong respectfully thanked him for his warning, saying that he would definitely visit. And so they parted. In the early summer of the following year, because few monks went to Shikushan Temple (Shikushan Temple, Stone Cave Mountain Temple), the solemn ceremony was reduced. More than a hundred monks from Dingguo Xingsheng Zongchi Temple (Dingguo Xingsheng Zongchi Temple, Temple for Establishing the Nation, Flourishing the Sage, and Maintaining the Teachings) and other official temples formed a group. Tong was living in Shiku (Shiku, Stone Cave) at that time in the summer, intending to visit Zhulin Temple (Zhulin Temple, Bamboo Forest Temple). So he gathered many guests and the temple master, asking about the location of Zhulin Temple (Zhulin Temple, Bamboo Forest Temple). Everyone laughed and warned Tong not to spread such妖言(yāoyán, superstitious rumors), Zhulin Temple (Zhulin Temple, Bamboo Forest Temple) simply does not exist. This is just a common rumor. Tong thought that the guest monk had stayed here before and received very kind treatment, and he mentioned this matter in his words, so it was probably not a false indication. The crowd also found it strange, so they each brought incense and flowers and went with Tong. Arriving at a small valley five li (Chinese mile) north of the temple, they went east along a small path that could barely accommodate one person. After walking about five li (Chinese mile), they ascended a hill and saw an old man with a towel wrapped around his head, wearing a short brown coat, holding a hoe and cultivating more than twenty mu (Chinese acre) of wasteland. Seeing the monks releasing their horses from afar, he stepped forward and said, 'Where are you Daoists from, not following the right path?' The monks said, 'We live in Shiku (Shiku, Stone Cave) and want to go to Zhulin Temple (Zhulin Temple, Bamboo Forest Temple).' The old man was furious and said, 'Last year, the official temple (Guan Temple, Government Temple) released horses and ate my crops, and my son was beaten almost to death when he went to stop them. Now you are coming with this face again?' He dragged the hoe to chase them. More than a dozen monks scattered and fled when they saw the valley, but he did not chase Tong alone, and said to Tong, 'It was you who did this, why don't you go back!'
放使入山喂虎。通即東出數里。值一曲澗淺而森茂。尋澗又東。但聞南嶺上有諷詠之聲。通問竹林所在。應聲答曰。從何處來。豈非圓通法師乎。通曰是矣。遂披林逾險就通。略敘離闊喜滿言情。曰下山小寺僧徒烏合。心性動止多不稱具瞻。雖然已能降重。終須到寺。相進數里。忽見雙闕高門長廊復院。修竹干云青松蔽日。門外黑漆。槽長百餘尺。凡有十行。皆鋪首啣環。金銅綺飾貯以粟豆。旁有馬跡而掃灑清凈。乃立通門左告云。須前咨大和上。須臾引入至講堂西軒廊下。和上坐高床。侍列童吏五六十人。和上年可九十許。眉面峰秀狀類梵僧。憑案理文書旁有過事者。通禮謁卻立。和上命曰。既住官寺。厚供難捨。何能自屈。此寺誠無可觀。通具述意故。乃令安置。將通巡房禮訊。見兩房僧各坐寶帳。交絡眾飾映奪日光。語引僧云。彼是何人。輒敢來入。振手遣去。僧有慚色。顧謂通曰。情意不同令人阻望。且就小僧住房可以訊息。乃將入室。具敘昔緣。並設中食。食如鄴中常味。食后引觀影象莊嚴園池臺閣。周遊歷覽不可得遍。通因自陳曰。儻得廁跡風塵常供掃灑。生愿畢矣。僧曰。相逢即以為意。但須咨和上。未知果不。夜與通宿。曉為咨白。和上曰。甚知來意。不惜一房。凡受官請為報不淺。依如僧法。不得
【現代漢語翻譯】 現代漢語譯本 放他進山喂老虎。圓通便向東走了幾里路，來到一個溪流，那裡水淺而樹木茂盛。沿著溪流繼續向東走，只聽見南邊的山嶺上傳來吟誦的聲音。圓通詢問竹林的位置，有人應聲回答說：『你從哪裡來？莫非是圓通法師嗎？』圓通回答：『正是。』於是他撥開樹林，克服險阻，前去與那人相見。兩人簡單地敘述了離別后的情況，喜悅之情溢於言表。那人說：『山下的小寺廟僧人聚集，但他們的心性和行為舉止多不符合人們的期望。雖然已經能夠減輕賦稅，但最終還是需要到寺廟去。』兩人一起走了幾里路，忽然看見高大的門樓，高聳的大門，長長的走廊和重重的院落。高高的竹子直插雲霄，青翠的松樹遮天蔽日。門外塗著黑漆，食槽長達一百多尺，共有十行，都裝飾著鋪首啣環，金銅交錯，裡面盛滿了粟米豆子。旁邊有馬的足跡，而且打掃得非常乾淨。於是圓通站在門左邊稟告說：『需要先稟告大和尚。』一會兒，有人引他到講堂西軒的走廊下。大和尚坐在高高的床上，侍立著五六十個童僕和官吏。大和尚年紀大約九十多歲，眉毛和麵容清秀，樣子像個梵僧。他靠在桌案上處理文書，旁邊有人犯了過錯。圓通行禮拜見後站立一旁。大和尚命令說：『既然住在官寺，豐厚的供養難以捨棄，為何要委屈自己？這寺廟實在沒有什麼可看的。』圓通詳細地陳述了自己的意願和緣由。於是大和尚讓人安排圓通住下。接著，有人帶領圓通巡視房間，行禮問候。他看見兩間僧房裡，僧人們各自坐在裝飾華麗的寶帳中，各種裝飾品交相輝映，光彩奪目。引路的僧人對那些僧人說：『這些人是誰？竟敢擅自闖入！』揮手示意他們離開。那些僧人面露慚愧之色。引路的僧人回頭對圓通說：『情意不同，令人失望。暫且到我的房間休息，可以打聽訊息。』於是他將圓通帶入房間，詳細地敘述了以前的緣分，並準備了午飯。飯菜的味道和鄴城一帶的口味一樣。飯後，他帶領圓通參觀裝飾莊嚴的佛像，園林池塘，樓臺亭閣，四處遊覽，無法全部看完。圓通於是自己陳述說：『如果能夠在這裡安身，經常供職掃灑，這就是我一生的願望了。』僧人說：『相逢即是有緣，但必須稟告大和尚，不知道結果如何。』晚上，他和圓通一起住宿，第二天早上為他稟告大和尚。大和尚說：『我已經知道他的來意了，不吝惜一間僧房。凡是接受官府的邀請，回報都不淺。按照僧人的規矩，不能這樣做。』
【English Translation】 English version He was allowed to enter the mountain to feed the tigers. Yuang Tong then went east for several miles, arriving at a shallow and lush stream. Following the stream eastward, he heard chanting from the southern ridge. Yuang Tong asked for the location of the bamboo forest, and a voice replied, 'Where do you come from? Are you not the Dharma Master Yuang Tong?' Yuang Tong replied, 'Indeed.' So he parted the forest, overcame the dangers, and went to meet the man. They briefly recounted their separation, and joy filled their words. The man said, 'The monks in the small temple at the foot of the mountain are a motley crew. Their minds and actions often do not meet expectations. Although they have been able to reduce taxes, they must eventually go to the temple.' They walked together for several miles and suddenly saw tall gate towers, high gates, long corridors, and multiple courtyards. Tall bamboos reached into the clouds, and green pines blocked out the sun. Outside the gate was black lacquer, and the trough was over a hundred feet long, with ten rows, all decorated with door knockers and rings, adorned with gold and copper, filled with millet and beans. There were horse tracks nearby, and it was swept clean. So Yuang Tong stood to the left of the gate and announced, 'I must first consult the Great Abbot.' After a while, someone led him to the corridor of the west pavilion of the lecture hall. The Abbot sat on a high bed, attended by fifty or sixty servants and officials. The Abbot was about ninety years old, with delicate eyebrows and face, resembling a Brahmin monk. He leaned on the desk to handle documents, and someone nearby had made a mistake. Yuang Tong bowed and stood aside. The Abbot ordered, 'Since you live in the official temple, it is difficult to give up the generous offerings. Why do you humble yourself? This temple is really nothing to see.' Yuang Tong explained his intentions and reasons in detail. So the Abbot ordered someone to arrange for Yuang Tong to stay. Then, someone led Yuang Tong to inspect the rooms and pay his respects. He saw in two monks' rooms, the monks each sat in ornate canopies, with various decorations intertwined, dazzling in the sunlight. The guiding monk said to those monks, 'Who are these people? How dare they intrude!' He waved them away. The monks looked ashamed. The guiding monk turned to Yuang Tong and said, 'Different intentions are disappointing. Rest in my room for now, and you can inquire about news.' So he took Yuang Tong into the room, recounted their past connections in detail, and prepared lunch. The food tasted like the usual flavors of Ye City. After the meal, he led Yuang Tong to visit the solemnly decorated Buddha statues, gardens, ponds, pavilions, and towers, touring around, unable to see everything. Yuang Tong then stated, 'If I could settle here, often serving as a sweeper, that would be my life's wish.' The monk said, 'Meeting is fate, but I must consult the Great Abbot, I don't know what the result will be.' At night, he stayed with Yuang Tong, and in the morning, he reported to the Great Abbot for him. The Great Abbot said, 'I already know his intentions, I do not begrudge a monk's room. All those who accept official invitations receive considerable rewards. According to the rules of the monks, this cannot be done.'
兩處生名。今且還去。除官名訖來必相容。勿以為恨。即遣送出至馬槽側。顧慕流淚。自傷罪重不蒙留住。執僧手別。西行百步。回望猶見門闕儼然。步步返望更行數里許。欻見峰㟧巉巖。非復寺宇。悵望尋路。行達開荒之地。了無蹤緒。但有榛木耳。識者評云。前者舉钁驅僧。假為神怪。令通獨進。示現有緣耳。言大和上者。將不是賓頭盧耶。入大乘論。尊者賓頭盧羅睺羅等十六諸大聲聞。散在諸山渚中。又于余經亦說。九十九億大阿羅漢。皆于佛前取籌住壽於世。並在三方諸山海中。守護正法。今石窟寺僧。每聞異鐘唄響洞發山林。故知神宮仙寺不無其實。余往相部尋鼓山焉。在故鄴之西北也。望見橫石狀若鼓形。俗諺云。石鼓若鳴。則方隅不靜。隋末屢聞其聲。四海沸騰。斯固非妄。左思魏都云。神鉦迢遞于高巒。靈響時警於四表是也。自神武遷鄴之後。因山上下並建伽藍。或樵採陵夷工匠窮鑿。神人厭其諠擾。捐舍者多。故近代登臨罕逢靈蹟。而傳說竹林。往往殊異。良由業有精浮。故感見多矣。近有從鼓山東面而上。遙見山巔大道。列樹青松。尋路達宮。綺華難紀。珍木美女相次歡娛。問其丈夫。皆云適往少室逼暮當還。更進數里。並是竹林。尋徑西行乃得其寺。眾僧見客。歡遇承迎供給食飲指其歸路。乃
從山西北下。去武安縣不過十數里也。暨周武平齊。例無別服。鄴東夏坊有給事郭彌者。謝病歸家養素閭巷。洽聞內外慈濟在懷。先廢老僧悉通收養。宅居讀誦。忽聞有扣門者。令婢看之。見一沙門執錫擎缽。云貧道住鼓山竹林寺。逼時乞食。彌近門聲接。乃遙應曰。眾僧但言乞食。何須詐聖。身自往觀四尋不見。方知非常人也。悔以輕肆其口故致聖者潛焉。近武德初年。介山抱腹巖有沙門慧休者。高潔僧也。獨靜修禪。忽見神僧三人在佛堂側。休怪之謂尋山僧也。入房取坐具。將往禮謁。及后往詣。神僧中小者抱函在前。大者在後乘虛。冉冉南趣高嶺。白雲北迎𩃗藹不見。后經少時又見一僧東趣巖壁。休追作禮。遂入石中。此巖數有鐘鳴。依時而扣。雖蒙聲相不及言令。斯亦感見參差不可一準。大略為言。巖穴靈異要惟虛靜。必事喧雜希聞奇相矣。
釋慧寶。氏族未詳。誦經二百餘卷。德優先達。時共知名。以齊武平三年。從並向鄴。行達艾陵川。失道尋徑入山。暮宿巖下。室似人居迥無所見寶端坐室前。上觀松樹。見有橫枝懸磬。去地丈餘。夜至二更。有人身服草衣。自外而至。口云。此中何為有俗氣。寶即具述設敬。與共言議問寶。即今何姓統國。答曰。姓高氏。號齊國。寶問曰。尊師山居早晚。曰後漢
【現代漢語翻譯】 現代漢語譯本：從山西往北走，到武安縣不過十幾里路。自從周武王平定齊國后，這裡就沒有什麼特別的服役規定。鄴城東邊的夏坊有個叫郭彌的給事，他因病辭官回家，在鄉里過著清貧的生活。他廣泛地聽聞佛法，心中懷有慈悲濟世之心。他把廢棄的老僧全部收留供養，讓他們在自己的宅邸里誦經。有一天，忽然聽到有人敲門，便讓婢女去看看。婢女看見一個沙門（shā mén，佛教出家人的通稱）拿著錫杖（xī zhàng，僧人用的手杖）托著缽（bō，僧人化緣用的食器），說是貧道住在鼓山的竹林寺，因為時辰到了出來乞食。郭彌靠近門口，隔著門就應道：『眾僧只是說來乞食，何必假裝聖人？』他親自出去察看，四處尋找都不見人影，這才知道來者不是普通人。他後悔自己輕率地說了那些話，以至於聖者悄然離去。接近武德初年的時候，介山的抱腹巖有個叫慧休的沙門，是個品行高潔的僧人。他獨自安靜地修習禪定。忽然看見三個神僧在佛堂旁邊。慧休感到奇怪，以為是尋山的僧人。他進入房間取出坐具，準備前去禮拜。等到後來前往拜謁時，神僧中個子最小的抱著經函在前面，個子大的在後面，騰空而起，緩緩地向南飛向高嶺。白雲從北邊涌來，遮蔽了他們的身影，漸漸地看不見了。後來過了不久，又看見一個僧人向東邊走向巖壁。慧休追上去作禮，那僧人就進入了石頭中。這個巖石經常發出鐘鳴聲，按照時辰敲響。雖然聽到了聲音，但沒有聽到任何言語。這種情況也因各人的感應而有所不同，不能一概而論。總的來說，巖洞這種靈異的地方，最重要的是虛靜。如果事情喧鬧雜亂，就很難聽到奇異的景象了。 釋慧寶（Shì Huìbǎo，人名），他的氏族不詳。他誦讀了二百多卷經書，德行和領悟能力都很突出，當時大家都知道他。在齊武平三年，他從并州前往鄴城。走到艾陵川的時候，迷失了道路，尋找小路進入山中。傍晚的時候，在巖石下過夜。那裡有個像人居住的石室，但什麼也看不見。慧寶端坐在石室前，抬頭看著松樹，看見有一根橫著的樹枝上懸掛著磬（qìng，一種打擊樂器），離地面一丈多高。到了夜裡二更時分，有一個人穿著草衣，從外面走來，口中說道：『這裡為什麼會有俗氣？』慧寶立即詳細地說明情況，並表示敬意，與他一起交談。那人問慧寶，現在是什麼姓氏統治國家。慧寶回答說：『姓高氏，國號是齊國。』慧寶問：『尊師您在這裡居住多久了？』那人說：『後漢（Hòu Hàn，朝代名）』
【English Translation】 English version: Traveling north from Shanxi, it's only a dozen or so li to Wu'an County. Since King Wu of Zhou pacified Qi, there have been no special service requirements here. In Xiafang, east of Ye, there was a given affairs official named Guo Mi, who resigned due to illness and returned home, living a simple life in the village. He widely heard the Dharma and cherished compassion and salvation in his heart. He took in and supported all the abandoned old monks, allowing them to chant scriptures in his residence. One day, he suddenly heard someone knocking on the door, so he asked a maid to check. The maid saw a shamen (shā mén, a general term for Buddhist monks) holding a khakkhara (xī zhàng, a monk's staff) and carrying a bowl (bō, a monk's alms bowl), saying that the poor monk lived in the Bamboo Forest Temple on Drum Mountain and was out begging for alms at the appointed time. Guo Mi approached the door and responded from behind it: 'Monks only say they are begging for alms, why pretend to be a sage?' He went out to look himself, but couldn't find anyone anywhere, and then realized that the visitor was no ordinary person. He regretted speaking those words rashly, causing the sage to leave quietly. Near the beginning of the Wude era, there was a shamen named Huixiu at Baofu Rock on Jieshan Mountain, a monk of noble character. He quietly practiced meditation alone. Suddenly, he saw three divine monks next to the Buddha hall. Huixiu was surprised and thought they were monks exploring the mountain. He entered the room to retrieve a seat cushion, preparing to pay his respects. When he went to visit them later, the smallest of the divine monks was holding a scripture box in front, and the largest was behind, rising into the air and slowly flying south towards the high ridge. White clouds surged from the north, obscuring their figures, and they gradually disappeared from sight. Later, after a short time, he saw another monk heading east towards the rock wall. Huixiu chased after him and paid his respects, and the monk entered the stone. This rock often emits the sound of a bell, ringing according to the time. Although the sound was heard, no words were spoken. This situation also varies depending on individual perception and cannot be generalized. In general, the most important thing for spiritual places like caves is emptiness and stillness. If things are noisy and chaotic, it is difficult to hear strange phenomena. 釋慧寶 (Shì Huìbǎo, a personal name), his clan is unknown. He recited more than two hundred volumes of scriptures, and his virtue and understanding were outstanding, which was known to everyone at the time. In the third year of Wuping during the Qi dynasty, he traveled from Bingzhou to Ye. When he reached Ailingchuan, he lost his way and entered the mountains in search of a small path. In the evening, he spent the night under a rock. There was a stone chamber that looked like a human dwelling, but nothing could be seen. Huibao sat upright in front of the stone chamber, looking up at the pine trees, and saw a horizontal branch hanging a qing (qìng, a percussion instrument), more than ten feet above the ground. At the second watch of the night, a person wearing grass clothes came from outside and said, 'Why is there a worldly atmosphere here?' Huibao immediately explained the situation in detail and expressed his respect, talking with him. The person asked Huibao what surname ruled the country now. Huibao replied, 'The surname is Gao, and the country is called Qi.' Huibao asked, 'How long have you lived here, venerable master?' The person said, 'The Later Han (Hòu Hàn, a dynasty name).'
時來。長老得何經業。寶恃己誦博頗以自矜。山僧曰。修道者未應如此。欲聞何經為誦之。寶曰。樂聞花嚴。僧即少時誦之便度。聲韻諧暢非世所聞。更令誦余。率皆如此。寶驚歎曰。何因大部經文倏然即度。報曰。汝是有作心。我是無作心。夫忘懷于萬物者。彼我自得矣。寶知為神異也求哀乞住。山僧曰。國中利養召汝。何能自安。且汝情累未遣。住亦無補。至曉便捨去。寶遂返尋行跡。達鄴敘之。◎
◎釋僧云。不知何人也。辯聰詞令備明大小。崇附齋講恒以常住。齊鄴盛昌三寶。云著名焉。住寶明寺襟帶眾理。以四月十五日臨說戒時。眾並集堂。云居上首乃白眾曰。戒本防非。人人誦得。何勞煩眾數數聞之。可令一僧豎義令後生開悟。雲氣格當時無敢抗者。咸從之。訖于夏末常廢說戒至七月十五日旦。將升草坐。失云所在。大眾以新歲未受交廢自恣。一時崩騰四出追覓。乃于寺側三里許。于古冢內得之。遍體血流如刀割處。借問其故。云有一丈夫。執三尺大刀厲色瞋云。改變布薩妄充豎義。刀膾身形痛毒難忍。因接還寺竭情懺悔。乃經十載說戒布薩。讀誦眾經以為常業。臨終之日。異香迎之神色無亂。欣然而卒。時感嘉其即世懲革不墜彝倫云。
釋僧遠。不知何人。住梁州薛寺為性疏誕不修細行。
【現代漢語翻譯】 現代漢語譯本：這時，寶恃己（法號）問這位老修行是修習什麼經典的。寶恃己自己誦讀很多佛經，頗為自負。山裡的僧人說：『修道的人不應該這樣。你想聽什麼經典，我可以為你誦讀。』寶恃己說：『很想聽《華嚴經》。』僧人隨即在很短的時間內就背誦了出來，聲音和諧流暢，不是世間所能聽到的。寶恃己又讓他背誦其他的經文，僧人都能這樣做到。寶恃己驚訝讚歎道：『是什麼原因能讓你在這麼短的時間內就背誦出這麼大部的經文？』僧人回答說：『你是有為的心，我是無為的心。能夠忘懷于萬物的人，自然能領悟到佛法的真諦。』寶恃己知道這位僧人是神異之人，於是哀求他留下。山裡的僧人說：『國內的供養會召喚你，你怎能在此安心？況且你的情慾牽累還沒有消除，留下也沒有幫助。』到天亮，僧人就離開了。寶恃己於是返回去尋找他走過的軌跡，到達鄴城后敘述了這件事。 釋僧云（法號），不知道是什麼地方的人。他辯才聰穎，言辭流暢，精通大小乘佛法。他崇尚舉辦齋會和講經，經常以常住寺院為家。齊地的鄴城興盛三寶，僧云因此而聞名。他住在寶明寺，通曉各種佛理。在四月十五日將要講戒的時候，僧眾都聚集在佛堂。僧云作為上首，於是對大眾說：『戒律的根本在於防止過失，人人都能背誦。何必勞煩大家多次聽聞？可以令一位僧人闡述義理，讓後生晚輩開悟。』僧云的氣度壓倒了當時的所有人，沒有人敢於反對，大家都聽從了他。從那以後，直到夏末，寺院常常廢止講戒。到了七月十五日早上，僧云將要登上草蓆講法時，卻不見了他的蹤影。大眾因為新的一年還沒有接受布薩，就各自散開，四處尋找。最終在寺院旁邊三里左右的地方，在一座古墓里找到了他。他全身血流不止，好像被刀割過一樣。大家詢問他原因，僧云說：『有一個丈夫，拿著三尺長的大刀，神色嚴厲地憤怒地說，你改變布薩的儀軌，妄自充當闡述義理的人。我用刀割你的身體，痛苦難以忍受。』於是大家把他接回寺院，他竭盡全力地懺悔。此後十年，他都堅持講戒布薩，讀誦各種經典，作為日常的功課。臨終的時候，有奇異的香味迎接他，他的神色沒有慌亂，欣然去世。當時的人都讚美他能及時改正錯誤，懲戒自己，沒有墜落倫常。 釋僧遠（法號），不知道是什麼地方的人。他住在梁州的薛寺，性格疏狂放誕，不注重細微的修行。
【English Translation】 English version: At that time, Elder Bao Shiji (Dharma name) asked the old ascetic what scriptures he studied. Bao Shiji himself recited many Buddhist scriptures and was quite proud of himself. The mountain monk said, 'A cultivator should not be like this. Which scripture do you want to hear? I can recite it for you.' Bao Shiji said, 'I would like to hear the Avatamsaka Sutra (Flower Garland Sutra).' The monk then recited it in a short time, his voice harmonious and smooth, unlike anything heard in the world. Bao Shiji then asked him to recite other scriptures, and the monk was able to do so. Bao Shiji was amazed and exclaimed, 'What is the reason that allows you to recite such a large scripture in such a short time?' The monk replied, 'You have a mind of action, and I have a mind of non-action. Those who can forget about all things will naturally understand the true meaning of the Dharma.' Bao Shiji knew that this monk was a divine being, so he begged him to stay. The mountain monk said, 'The offerings in the country will summon you. How can you be at peace here? Moreover, your emotional attachments have not yet been eliminated, so staying will not help.' At dawn, the monk left. Bao Shiji then returned to search for the traces he had left behind, and after arriving in Ye City, he narrated this event. 釋Seng Yun (Dharma name), it is not known where he was from. He was eloquent and articulate, proficient in both Mahayana and Hinayana Buddhism. He advocated holding vegetarian feasts and lecturing on the scriptures, and often regarded the monastery as his home. The city of Ye in Qi flourished in the Three Jewels (Buddha, Dharma, Sangha), and Seng Yun became famous because of this. He lived in Baoming Temple and understood all kinds of Buddhist principles. On the fifteenth day of the fourth month, when he was about to lecture on the precepts, the monks gathered in the hall. Seng Yun, as the leader, then said to the assembly, 'The root of the precepts lies in preventing faults, and everyone can recite them. Why bother everyone to hear them repeatedly? Let a monk expound the meaning, so that the younger generation can be enlightened.' Seng Yun's aura overwhelmed everyone present, and no one dared to object, so everyone listened to him. From then on, until the end of summer, the monastery often abandoned lecturing on the precepts. On the morning of the fifteenth day of the seventh month, when Seng Yun was about to ascend the grass mat to preach, he disappeared. The assembly, because they had not yet received the Posadha (bi-monthly ceremony of confession and restoration), dispersed and searched everywhere. Finally, about three miles from the temple, they found him in an ancient tomb. His whole body was bleeding, as if he had been cut by a knife. Everyone asked him the reason, and Seng Yun said, 'There was a man holding a three-foot-long knife, his expression stern and angry, saying, 'You changed the ritual of Posadha and falsely acted as the one who expounds the meaning. I will cut your body with a knife, and the pain is unbearable.'' So everyone took him back to the temple, and he repented with all his might. For the next ten years, he insisted on lecturing on the precepts and performing Posadha, reading and reciting various scriptures as his daily practice. When he was dying, there was a strange fragrance welcoming him, his expression was not flustered, and he passed away with joy. At that time, people praised him for being able to correct his mistakes in time, punish himself, and not fall from the moral standards. 釋Seng Yuan (Dharma name), it is not known where he was from. He lived in Xue Temple in Liangzhou, and his personality was wild and unrestrained, and he did not pay attention to subtle practices.
好追隨流蕩歡宴為任。以齊武平三年。夢見大人。切齒責之曰。汝是出家人。面目如此。猶縱造惡。何不取鏡自照。遠忽覺悸流汗。至曉以盆水自映。乃見眼邊烏黯。謂是垢汗。便洗拭之。眉毛一時隨手落盡。因自咎責。奈遭此譴。遂改革常習反形易性。弊衣破履一食長齋。遵奉律儀。昏曉行悔。悲淚交注。經一月餘日又夢。前人含笑謂曰。知過能改。是謂智乎。赦汝前愆。勿復相續。忽驚喜而覺。流汗遍身面目津潤眉毛漸出。遠頻感兩報信知三世。自後竭精奉法。中不暫怠。卒為練行僧也。鄉川所歸終於本土。
釋慧瑱。上黨人。奉律齊真貞確難拔。住郡內元開府寺。獨靜一房禪懺為業。會周建德六年。國滅三寶。瑱抱持經像隱於深山。遇賊欲劫之。初未覺也。忽見一人形長丈餘。美須面。著紗帽。衣青袍。九環金帶吉莫皮靴。乘白馬朱鬃。自山頂徑至瑱前。下馬而謂曰。今夜賊至。師可急避。瑱居懸崖之下。絕無餘道。疑是山神。乃曰。今佛法毀滅。貧道容身無地。故來依投檀越。今有賊來。正可於此取死。更何逃竄神曰。師既遠投弟子。弟子亦能護師。正爾住此。遂失所在。當夜忽降大雪可深丈許。遂免賊難。后群賊更往。神遂告山下諸村曰。賊欲劫瑱師。急往共救。乃各持器仗入山。路中相遇拒擊驚散
【現代漢語翻譯】 現代漢語譯本 釋道遠（Shi Daoyuan）：喜歡追隨流浪的生活，以歡宴為樂。在齊武平三年（Qi Wuping third year），夢見一位大人，嚴厲地責備他說：『你是個出家人，面目竟然如此，還縱容自己作惡。為什麼不照照鏡子？』道遠忽然驚醒，流汗不止。到天亮，用盆裡的水照看自己，才發現眼邊烏黑。以為是污垢，便擦拭它。結果眉毛一下子都掉了。因此自責，認為這是上天的譴責。於是改變了以往的習慣，改變了自己的行為和性格，穿破舊的衣服和鞋子，每天只吃一頓飯，長期持齋，遵守戒律，早晚不停地懺悔，悲傷的眼淚不斷流淌。過了一個多月，又夢見之前的那個人，面帶笑容地說：『知道錯了能改正，這才是智慧啊。赦免你之前的罪過，不要再犯了。』道遠忽然驚喜地醒來，全身流汗，面色滋潤，眉毛也漸漸長了出來。道遠多次感受到這種報應，相信了三世因果。自那以後，竭盡全力奉行佛法，不敢有絲毫懈怠，最終成為一位精進修行的僧人。家鄉的人們都歸順他，最終在故鄉去世。
釋慧瑱（Shi Huitian）：上黨（Shangdang）人。奉行戒律，真誠堅定，難以動搖。住在郡內的元開府寺（Yuankaifu Temple），獨自在一間房裡禪修懺悔。適逢北周建德六年（Jian De sixth year of Northern Zhou Dynasty），國家滅佛，三寶受難。慧瑱抱著經書佛像躲藏在深山裡。遇到強盜想要搶劫他，起初他並不知道。忽然看見一個人，身高一丈多，有美麗的鬍鬚，戴著紗帽，穿著青色的袍子，繫著九環金帶，穿著吉莫皮靴，騎著一匹白馬，紅色的鬃毛，從山頂直接來到慧瑱面前。下馬對他說：『今晚有強盜要來，師父您快躲避。』慧瑱住在懸崖下面，沒有其他的路可以逃走。懷疑是山神，於是說：『現在佛法被毀滅，貧道沒有地方可以容身，所以來投靠您。現在有強盜要來，正好可以在這裡被他們殺死，還逃到哪裡去呢？』神說：『師父既然遠道來投靠弟子，弟子也能保護師父。就在這裡住下吧。』說完就不見了。當晚忽然下起了大雪，雪深一丈多，於是免去了強盜的災難。後來一群強盜又來了，神就告訴山下的各個村莊說：『強盜要搶劫慧瑱師父，快去一起救他。』於是大家各自拿著武器進山，在路上相遇，互相抵抗攻擊，強盜們驚慌逃散。
【English Translation】 English version Shi Daoyuan: He liked to follow a wandering life, taking pleasure in feasts. In the third year of Qi Wuping, he dreamed of a great man who sternly rebuked him, saying, 'You are a monk, yet your appearance is like this, still indulging in evil deeds. Why don't you look in the mirror?' Daoyuan suddenly woke up startled, sweating profusely. At dawn, he looked at himself in a basin of water and saw darkness around his eyes. Thinking it was dirt, he wiped it away. As a result, all his eyebrows fell off at once. Therefore, he blamed himself, considering it a divine punishment. So he changed his past habits, transforming his behavior and nature, wearing tattered clothes and shoes, eating only one meal a day, maintaining a long-term fast, observing the precepts, and repenting morning and night, with tears of sorrow constantly flowing. After more than a month, he dreamed again of the previous man, who said with a smile, 'Knowing your mistakes and being able to correct them, that is wisdom. I forgive your previous sins, do not repeat them.' Daoyuan suddenly woke up with joy and surprise, his whole body sweating, his face moist, and his eyebrows gradually growing back. Daoyuan repeatedly felt this retribution, believing in the karma of the three lifetimes. From then on, he devoted himself to practicing the Dharma, not daring to be negligent in the slightest, and eventually became a diligent monk. The people of his hometown all submitted to him, and he eventually died in his native place.
Shi Huitian: A native of Shangdang. He upheld the precepts, being sincere and steadfast, difficult to shake. He lived in Yuankaifu Temple within the prefecture, practicing meditation and repentance alone in a room. It happened that in the sixth year of Jian De of the Northern Zhou Dynasty, the state destroyed Buddhism, and the Three Jewels suffered. Huitian, holding scriptures and Buddha images, hid in the deep mountains. He encountered robbers who wanted to rob him, but he did not realize it at first. Suddenly, he saw a person, more than a zhang tall, with a beautiful beard, wearing a gauze hat, a green robe, a nine-ring gold belt, and Jimo leather boots, riding a white horse with red mane, coming directly to Huitian from the top of the mountain. He dismounted and said to him, 'Tonight robbers will come, Master, you should quickly hide.' Huitian lived below a cliff, with no other way to escape. Suspecting it was a mountain god, he said, 'Now that the Buddha Dharma is being destroyed, this poor monk has nowhere to live, so I have come to rely on you. Now that robbers are coming, it is better to be killed by them here, where else can I escape?' The god said, 'Since Master has come from afar to rely on this disciple, this disciple can also protect Master. Just stay here.' After saying that, he disappeared. That night, it suddenly snowed heavily, more than a zhang deep, thus avoiding the disaster of the robbers. Later, a group of robbers came again, and the god told the villages below the mountain, 'Robbers are going to rob Master Huitian, quickly go together to save him.' So everyone took up weapons and entered the mountain, encountering each other on the road, resisting and attacking, and the robbers scattered in panic.
。從此每日瑱恒憑之安業山阜。不側其卒。
釋洪獻。鄴人。少履道門早明律檢。聽涉勞頓。遂兩目俱暗。住相州大慈寺。既無前導常處房中。禮誦為先不輟晨夕。開皇十四年。忽感一神。自稱般若檀越來從受戒。數致談話。同房僧綱禪師。上堂中食。般若乃將綱一幞衣來嚫獻云。勞陳法事。利益不少。輒奉衣物。愿必受之。獻納于柜中。后綱食還怪失衣幞。搜求寺內。乃于獻所得之。具以告語。綱終不信。神遂發撤綱房衣物被案。狼藉滿庭。竿扇秤尺摧折數段。神于空中語曰。僧綱不好設齋會供養三寶。我會禍汝未央。獻雖目冥乃與般若言及事同目睹。神語獻曰。伴眾極多悉在紫陌河上。惟三十人相隨。可令寺家設食。眾僧便於西院會之。神曰。大好飲食。勞費師等。雖然僧綱不赴齋供。後會使知。綱無奈之何。恐迫不已。便私費財物營諸齋福。般若乃曰。既能行福。今相放矣。仍以絹兩匹付獻云。當以一匹。施大眾一匹贈綱師。獻對眾受得具皆聞見。仍依付領。於後彌勤本業。遂卒于所住。
釋慧云。范陽人。十二出家。游聽為務。年十八。乘驢止於叔家。叔睹其驢快。將規害之。適持刀往見。東墻下黃衣人。揚拳逆叱曰。此道人方為通法大士。何敢害也。叔懼告婦。婦曰。君心無剛。正眼花所致耳
【現代漢語翻譯】 現代漢語譯本：從此以後，他每天都依靠安業山阜來安定身心，即使面對死亡也不動搖。
釋洪獻（釋洪獻，人名）。是鄴地人。年輕時就在佛門修行，很早就精通戒律。因為聽經跋涉勞頓，導致雙目失明。住在相州大慈寺。因為看不見路，所以常待在房中，以禮佛誦經為先，從早到晚從不間斷。開皇十四年，忽然感應到一位神靈，自稱是般若檀越（般若的施主），前來請求受戒，多次與他交談。同房的僧綱禪師（僧官）上堂講法和吃飯時，般若就拿來僧綱的一包衣服供養，說：『辛苦您陳述佛法，利益不少。我奉上這些衣物，希望您務必接受。』洪獻就將衣物放入柜中。後來僧綱吃飯回來，奇怪自己丟失了一包衣服，在寺內四處尋找，結果在洪獻那裡找到了。僧綱把事情的經過都告訴了大家，但始終不相信。神靈於是發怒，把僧綱房間里的衣物被褥，弄得滿院狼藉，把竿子、扇子、秤和尺都打斷了好幾截。神靈在空中說道：『僧綱不好好設齋會供養三寶，我要降禍給你，讓你沒有好下場！』洪獻雖然眼睛看不見，但和般若談論事情就像親眼所見一樣。神靈對洪獻說：『跟隨僧綱的人很多，都在紫陌河上，只有三十個人跟隨他。可以叫寺里設齋供養他們。眾僧就在西院聚會。』神靈說：『飲食很好，勞煩各位了。雖然僧綱不來參加齋供，以後會讓他知道的。』僧綱沒有辦法，害怕災禍降臨，就自己出錢財舉辦各種齋福活動。般若於是說：『既然你能行善積福，現在就放過你了。』隨即拿出兩匹絹交給洪獻說：『用一匹佈施給大眾，一匹贈送給僧綱禪師。』洪獻當著大家的面接受了絹，大家都聽得清清楚楚，看得明明白白，然後按照神靈的囑咐做了。之後他更加勤奮地修行，最終在所住的寺廟去世。
釋慧云（釋慧云，人名），是范陽人。十二歲出家，以四處遊學聽經為主要任務。十八歲時，騎著驢子到叔叔家。叔叔看到他的驢子很好，就想把它殺掉。正拿著刀去的時候，看見東墻下站著一個穿黃衣服的人，揚起拳頭呵斥他說：『這位道人將來是要弘揚佛法的大菩薩，你怎麼敢傷害他！』叔叔害怕了，告訴了他的妻子。妻子說：『你心裡不夠堅定，是眼花看錯了吧。』
【English Translation】 English version: From then on, he relied on Anyeshan Hill every day to settle his mind and body, unwavering even in the face of death.
Shi Hongxian (釋洪獻, personal name) was a native of Ye. He entered the Buddhist order at a young age and mastered the precepts early on. Due to the fatigue of traveling to listen to the scriptures, he became blind in both eyes. He resided in Daci Temple in Xiangzhou. Because he could not see the way, he often stayed in his room, prioritizing the recitation of scriptures and paying homage to the Buddha from morning till night without interruption. In the fourteenth year of the Kaihuang era, he suddenly sensed a spirit, who claimed to be a Prajna Danapati (般若檀越, a donor of Prajna) and came to request ordination. They conversed several times. When the Sangha Master (僧綱, a monastic official) of the same room gave lectures and ate meals, Prajna brought a bundle of clothes belonging to the Sangha Master as an offering, saying, 'Thank you for expounding the Dharma, which has brought great benefits. I offer these clothes, and I hope you will accept them.' Hongxian placed the clothes in a cabinet. Later, when the Sangha Master returned from his meal, he was surprised to find that a bundle of his clothes was missing. He searched everywhere in the temple and found it in Hongxian's possession. The Sangha Master told everyone what had happened, but he still did not believe it. The spirit then became angry and scattered the Sangha Master's clothes and bedding all over the courtyard, breaking the poles, fans, scales, and rulers into several pieces. The spirit said in the air, 'The Sangha Master does not properly hold vegetarian feasts to make offerings to the Three Jewels. I will bring disaster upon you, and you will have no good end!' Although Hongxian was blind, he discussed matters with Prajna as if he had seen them with his own eyes. The spirit said to Hongxian, 'There are many who follow the Sangha Master, and they are all on the Zimo River, but only thirty people follow him. You can ask the temple to prepare a vegetarian feast for them. The monks will gather in the west courtyard.' The spirit said, 'The food is very good, and it is a trouble for you all. Although the Sangha Master does not attend the vegetarian feast, he will know about it later.' The Sangha Master had no choice and, fearing the impending disaster, spent his own money to organize various vegetarian feasts and blessings. Prajna then said, 'Since you can perform good deeds and accumulate blessings, I will let you go now.' He then gave two bolts of silk to Hongxian, saying, 'Use one bolt to give to the public and one bolt to give to the Sangha Master.' Hongxian accepted the silk in front of everyone, and everyone heard and saw clearly, and then he did as the spirit instructed. After that, he became even more diligent in his practice and eventually passed away in the temple where he resided.
Shi Huiyun (釋慧云, personal name) was a native of Fanyang. He became a monk at the age of twelve, making it his main task to travel and listen to the scriptures. At the age of eighteen, he rode a donkey to his uncle's house. His uncle saw that his donkey was very good and wanted to kill it. Just as he was going with a knife, he saw a person in yellow clothes standing under the east wall, raising his fist and scolding him, 'This Daoist is going to be a great Bodhisattva who will promote the Dharma. How dare you harm him!' The uncle was afraid and told his wife. His wife said, 'Your heart is not firm enough, you must have seen it wrong.'
。聞已復往。又見西墻下黃衣人云。勿殺道人。若殺大禍交及。叔怖乃止。明旦辭往姊家。叔又持刀送之。告云曰。此路幽險。故送度難。云在前行。正在深阻叔在其後。揮刀欲斫。忽見姊夫在旁。竟免加害。云都不知也。開皇中。周流餐挹。具瞻經論。名高東夏榮冠一時。后領徒五百來過叔氏。敘見當衢闡化。深惟昔釁。乃奉絹十匹。夫妻發露。云始知之。乃為說法治斷。安然無恨。常以此事戒諸門人曰。吾昔不乘好物。何事累人。自預學徒必無華飾。且得支身。成誦于口也。后不測其終。陳宣帝時。東陽郡烏傷縣雙林大士傅弘者。體權應道躡嗣維摩。時或分身濟度為任。依止雙林導化法俗。或金色表于胸臆。異香流於掌內。或見身長丈餘臂過於膝。腳長二尺指長六寸。兩目明亮重瞳外耀。色貌端峙有大人之相。梁高撥亂弘道偏意釋門。貞心感被來儀賢聖。沙門寶誌發跡金陵。然斯傅公雙林明道。時俗唱言莫知其位。乃遣使赍書。贈梁武曰。雙林樹下當來解脫善慧大士。敬白國主救世菩薩。今條上中下善。希能受持。其上善者。略以虛懷為本。不著為宗。亡相為因。涅槃為果。其中善。略以持身為本。治國為宗。天上人間果報安樂。其下善。略以護養眾生。帝聞之延住建業。乃居鐘山下定林寺。坐蔭高松臥依盤石。
四澈六旬天花甘露恒流於地。帝后于華林園重云殿。開般若題。獨設一榻。擬與天旨對楊。及玉輦升殿。而公晏然箕坐。憲司譏問。但云法地無動。若動則一切不安。且知梁運將盡。救愍兵災。乃然臂為炬冀攘來禍。至陳太建元年夏中。于本州右脅而臥。奄就升遐。於時隆暑赫曦。而身體溫暖。色貌敷愉光采鮮潔。香氣充滿屈申如恒。觀者發心莫不驚歎。遂合殮于巖中。數旬之間香花散積。后忽失其所在。往者不見號慕轉深。悲戀之聲慟噎山谷(陳僕射徐陵為碑銘見類文)。
釋僧朗。一名法朗。俗姓許氏。南陽人。年二十餘欣欲出家。尋預剃落。棲止無定。多住鄂州。形貌與世而殊有奇相飲啖同俗。為時共輕。常養一猴一犬。其狀偉大皆黃赤色。不狎餘人惟附於朗。日夕相隨未曾舍離。若至食時以木盂受食。朗啖飽已餘者用喂。同器食訖。猴便取盂戴之騎犬背上。先朗而行。人有奪者輒為所咋。朗任犬盤遊略無常度。陳末隋初。行於江嶺之表。章服粗弊威儀越序。杖策徒行護養生命。時復讀誦諸經。偏以法花為志。素乏聲哢清靡不豐。乃潔誓誦之。一坐七遍。如是不久聲如雷動。知福力之可階也。其誦必以七數為期。乃至七十七百七千逮於七萬。聲韻諧暢任縱而起。其類箏笛隨發明了故所誦經。時旁人觀者視
【現代漢語翻譯】 現代漢語譯本：四澈六旬（指四月和六月）天空中降下天花，甘美的露水不停地流淌在地上。皇帝和皇后在華林園的重云殿中，開啟了關於般若（智慧）的討論。特意設定了一個座位，準備與上天的旨意相對談。等到皇帝的玉輦到達殿上時，僧人卻安然地像箕一樣坐著。憲司責問他，他只是說『法地不可動搖，如果動搖，一切都會不安。』並且知道梁朝的國運將盡，爲了救助和憐憫兵災，於是燃臂為火炬，希望以此消除將來的災禍。到了陳朝太建元年夏中，在本州右脅而臥，安然圓寂。當時正值盛夏酷暑，而他的身體卻溫暖，容貌安詳愉悅，光彩鮮明潔凈，香氣充滿，肢體屈伸如常。觀看的人都心生敬佩，無不驚歎。於是將他合葬在巖洞中。幾個星期之內，香花堆積。後來忽然失去了他的軌跡。前往瞻仰的人不見了他的遺體，思念之情更加深切，悲傷哀戀的聲音響徹山谷（陳朝僕射徐陵為他撰寫了碑銘，見於《類文》）。 釋僧朗（Shì Sēnglǎng），又名法朗（Fǎlǎng），俗姓許（Xǔ），南陽（Nányáng）人。二十多歲時欣然想要出家，不久就剃度出家。居住的地方不固定，大多住在鄂州（Èzhōu）。形貌與世人不同，有奇特的相貌，飲食習慣與世俗相同，因此被當時的人輕視。他經常養著一隻猴子和一條狗，都長得高大，毛色黃紅色。不親近其他人，只依附於僧朗。日夜相隨，從未離開。到了吃飯的時候，用木碗盛飯。僧朗吃飽后，剩下的就用來餵它們。同在一個器皿里吃完后，猴子就拿起碗戴在頭上，騎在狗背上，走在僧朗的前面。有人想搶奪，就會被它們咬。僧朗任由狗四處遊蕩，沒有固定的去處。陳朝末年隋朝初年，他行走在江嶺（Jiānglǐng）一帶。穿著粗陋破舊，威儀不合規矩。拄著枴杖徒步行走，保護養育生命。時常誦讀各種經典，尤其以《法華經（Fǎhuá Jīng）》為志向。原本缺乏好的嗓音，聲音不清脆也不圓潤。於是發誓精進誦讀，一次坐著誦讀七遍。像這樣堅持不久，聲音就如雷鳴般洪亮。知道這是福力的提升。他誦經必定以七為基數，甚至達到七十七遍、七百遍、七千遍，乃至七萬遍。聲音和諧流暢，隨心所欲地高低起伏。就像箏笛一樣，隨著理解的深入而更加明瞭所誦讀的經典。當時旁邊觀看的人
【English Translation】 English version: In the fourth and sixth months, celestial flowers and sweet dew continuously flowed from the sky to the earth. The Emperor and Empress, in the Chongyun Hall of the Hualin Garden, initiated a discussion on Prajna (wisdom). A single seat was specially prepared, intending to converse with the will of Heaven. When the Emperor's jade carriage arrived at the hall, the monk sat serenely in a '箕 (jī)' posture (legs spread apart). The censor questioned him, but he simply said, 'The Dharma ground must not be moved; if it moves, everything will be uneasy.' He also knew that the Liang dynasty's fate was coming to an end, and in order to rescue and have compassion for the calamities of war, he burned his arm as a torch, hoping to avert future disasters. In the summer of the first year of the Taijian era of the Chen dynasty, he lay on his right side in this prefecture and peacefully passed away. At that time, it was the height of summer heat, but his body was warm, his countenance peaceful and joyful, his appearance bright and clean, fragrance filled the air, and his limbs were as flexible as ever. Those who saw him were filled with admiration and amazement. Therefore, he was buried in a rock cave. Within a few weeks, fragrant flowers accumulated. Later, his whereabouts were suddenly lost. Those who went to pay their respects could not find his remains, and their longing grew even deeper, the sounds of sorrowful lamentation echoed through the valleys (Chen dynasty official Xu Ling wrote his epitaph, which can be found in 'Classified Writings'). 釋僧朗 (Shì Sēnglǎng), also known as 法朗 (Fǎlǎng), his secular surname was 許 (Xǔ), and he was from 南陽 (Nányáng). In his twenties, he joyfully desired to leave home, and soon he was tonsured and became a monk. His residence was not fixed, and he mostly lived in 鄂州 (Èzhōu). His appearance was different from ordinary people, with peculiar features, and his eating habits were the same as ordinary people, so he was despised by the people of that time. He often kept a monkey and a dog, both of which were tall and reddish-yellow in color. They were not close to other people, but only attached to Sēnglǎng. They accompanied him day and night, never leaving. When it was time to eat, they used wooden bowls to hold food. After Sēnglǎng was full, the leftovers were used to feed them. After eating from the same vessel, the monkey would take the bowl and wear it on its head, riding on the dog's back, walking in front of Sēnglǎng. If someone tried to snatch it, they would be bitten. Sēnglǎng allowed the dog to roam around without a fixed place. At the end of the Chen dynasty and the beginning of the Sui dynasty, he traveled in the Jiangling area. His clothes were rough and worn, and his demeanor was unconventional. He walked on foot with a staff, protecting and nurturing life. He often recited various scriptures, especially taking the Lotus Sutra (Fǎhuá Jīng) as his aspiration. Originally lacking a good voice, his voice was not clear or mellow. So he vowed to diligently recite it, sitting and reciting it seven times at a time. After persisting like this for a short time, his voice became as loud as thunder. He knew that this was an increase in merit. His recitation was always based on the number seven, even reaching seventy-seven times, seven hundred times, seven thousand times, and even seventy thousand times. The sound was harmonious and smooth, rising and falling as he pleased. Like a zither or flute, the more he understood, the clearer the scriptures he recited became. At that time, the people watching nearby
聽皆失。朗唇吻不動。而囀起咽喉。遠近亮澈。因以著名。然臂腳及手。申縮任懷。有若龜藏。時同肉聚。或往酒席。同諸宴飲而嚼㗱豬肉。不測其來。故世語曰。法華朗五處俱時縮。豬肉滿口顙。或復巡江洄溯。拱手舟中。猴犬在旁。都無艤棹隨意所往。雖凌犯風波。眴息之間便達所在。有比丘尼為鬼所著。超悟玄解統辯經文。居宗講導聽采云合。皆不測也。莫不讚其聰悟。朗聞曰。此邪鬼所加。何有正理。須后撿挍。他日清旦。猴犬前行徑至尼寺。朗隨往到禮佛繞塔至講堂前。尼猶講說。朗乃厲聲呵曰。小婢。吾今既來。何不下座。此尼承聲。崩下走出堂前。立對於朗從卯至申。卓不移處。通汗流地默無言說。問其慧解奄若聾癡。百日已後方服本性。其降行通感皆此類也。大業末歲猶未塵飛而朗口惟唱賊。朝夕不息。官人懼以惑眾。遂幽而殺之。襄陽法琳素與交遊。奉其遠度。因事而述。故即而敘之。
釋道仙。一名僧仙。本康居國人。以游賈為業。往來吳蜀。江海上下集積珠寶。故其所獲貲貨乃滿兩船。時或計者云。直錢數十萬貫。既瑰寶填委。貪附彌深。惟恨不多。取驗吞海。行賈達于梓州新城郡牛頭山。值僧達禪師說法曰。生死長久無愛不離。自身尚爾況復財物。仙初聞之。欣勇內發。深思惟曰。吾
【現代漢語翻譯】 現代漢語譯本： 聽他說話時，嘴唇幾乎不動，聲音卻從喉嚨深處發出，清晰洪亮，遠近皆可聽聞，因此而聞名。他的手臂、腿腳和手，伸縮自如，就像烏龜藏身一樣，有時像一團肉聚在一起。有時他會去參加酒席宴會，和大家一起吃豬肉。沒有人能預測他的行蹤。所以世人說：『法華朗』（指朗法師）能同時將身體的五個部位都縮起來，嘴裡卻塞滿了豬肉。或者他會沿著江河來回巡遊，拱手坐在船中，猴子和狗在旁邊，不用劃槳，隨意而行。即使遇到風浪，也能在眨眼之間到達目的地。有一個比丘尼被鬼附身，變得超凡脫俗，精通佛法，辯才無礙，在寺廟裡講經說法，聽眾雲集。但沒有人能理解她。大家都讚歎她的聰慧。朗法師聽后說：『這是邪鬼附身所致，哪裡有什麼正理？』需要以後再仔細檢查。後來有一天清晨，猴子和狗在前面引路，一直走到比丘尼所在的寺廟。朗法師隨後趕到，禮佛繞塔，來到講堂前。比丘尼還在講經說法。朗法師厲聲呵斥道：『小婢，我既然已經來了，為何還不下座？』比丘尼聽到聲音，立刻從座位上跌落，走出講堂，站在朗法師面前，從卯時到申時，一動不動，汗流浹背，一言不發。問她佛法，卻像聾子和癡呆一樣，什麼都不知道。一百天以後，才恢復了本性。他降伏鬼怪的事蹟，都是這樣的。大業末年，天下還未大亂，朗法師卻口中不停地喊著『賊』，早晚不停。官府害怕他妖言惑眾，就把他囚禁起來殺害了。襄陽法琳（地名襄陽，人名法琳）平時與他交往密切，敬佩他的高尚品德，因此將這些事蹟記錄下來。 釋道仙（人名），又名僧仙（人名），原本是康居國（古國名，在中亞）人，以經商為業，往來於吳（古國名，在今江蘇一帶）蜀（古國名，在今四川一帶），在長江和大海上下游之間集聚珠寶。因此他所獲得的財富，裝滿了整整兩艘船。當時有人估計，價值數十萬貫錢。他已經擁有了如此多的珍寶，但貪慾卻更加深重，只恨自己得到的還不夠多，想要吞下整個大海。他經商到達梓州（地名）新城郡（地名）的牛頭山（地名），遇到僧達禪師（人名）說法：『生死漫長，沒有哪種愛不是分離的，連自身尚且如此，更何況是財物呢？』道仙（人名）初次聽到這些話，內心涌起一股欣喜和勇氣，他深深地思考著：『我'
【English Translation】 English version: Hearing him speak, his lips barely moved, yet the sound emanated from deep within his throat, clear and resonant, audible both near and far, hence his renown. His arms, legs, and hands, extended and contracted freely, like a turtle withdrawing into its shell, sometimes appearing as a fleshy mass. Occasionally, he would attend banquets, joining in the feasting and consuming pork. No one could predict his movements. Thus, the world said: 'Dharma Master Lang (referring to Lang the Dharma Master) could simultaneously retract five parts of his body while his mouth was full of pork.' Or he would cruise along the rivers, hands clasped in the boat, with monkeys and dogs by his side, without oars, going wherever he pleased. Even encountering wind and waves, he could reach his destination in the blink of an eye. There was a Bhikkhuni (Buddhist nun) possessed by a ghost, who became extraordinarily enlightened, proficient in the scriptures, and eloquent in debate, lecturing at the temple with a gathering of listeners. Yet, no one could comprehend her. Everyone praised her intelligence. Dharma Master Lang, upon hearing this, said: 'This is caused by possession by an evil spirit; where is the true principle?' It requires careful examination later. One morning, the monkeys and dogs led the way, going directly to the Bhikkhuni's temple. Dharma Master Lang followed, paying homage to the Buddha, circumambulating the stupa, and arriving before the lecture hall. The Bhikkhuni was still lecturing. Dharma Master Lang sternly rebuked her, saying: 'Little maid, now that I have arrived, why do you not descend from your seat?' Upon hearing this, the Bhikkhuni immediately fell from her seat, walked out of the hall, and stood before Dharma Master Lang, from Mao time (5-7 am) to Shen time (3-5 pm), without moving, sweating profusely, and without uttering a word. When asked about the Dharma, she was like a deaf and dumb person, knowing nothing. After a hundred days, she returned to her original nature. His acts of subduing demons were all of this kind. At the end of the Daye era (605-617 AD), before the world was in great chaos, Dharma Master Lang constantly chanted 'thief' day and night. The officials, fearing that he was misleading the public with his words, imprisoned and killed him. Fa-lin of Xiangyang (place name Xiangyang, person name Fa-lin), who was close to him in ordinary times, admired his noble character, and therefore recorded these events. Shì Dào Xiān (person name), also known as Sēng Xiān (person name), was originally from the country of Kangju (ancient country name, in Central Asia), and made a living by trading, traveling between Wu (ancient country name, in present-day Jiangsu area) and Shu (ancient country name, in present-day Sichuan area), accumulating jewels along the upper and lower reaches of the Yangtze River and the sea. Therefore, the wealth he acquired filled two entire ships. At that time, some estimated that it was worth hundreds of thousands of strings of cash. He already possessed so many treasures, but his greed deepened, only hating that he had not obtained enough, wanting to swallow the entire sea. He traveled to Niútóu Mountain (place name) in Xīnchéng County (place name) of Zìzhōu (place name), where he encountered Chan Master Sēng Dá (person name) expounding the Dharma: 'Birth and death are long, there is no love that is not separated, even oneself is like this, let alone wealth?' Dào Xiān (person name), upon hearing these words for the first time, felt a surge of joy and courage in his heart, and he deeply pondered: 'I'
在生多貪。志慕積聚。向聞正法。此說極乎。若失若離要必當爾。不如沈寶江中出家離著。索然無擾豈不樂哉。即沈一船深江之中。又欲更沈。眾共止之。令修福業。仙曰。終為紛擾。勞苦自他。即又沈之。便辭妻子。又見達房凝水滉漾。知入水定信心更重。投灌口山竹林寺而出家焉。初落髮日對眾誓曰。不得道者終不出山。即迥絕人蹤結宇巖曲。禪學之侶相次屯焉。每覽經卷。始開見佛在其處。無不哽咽。我何不值但見遺文。而仙挺卓不群。野棲禽狩。或有造問學方者。皆答對善權冥符正則。自初入定。一坐則以四五日為恒。唯客到其門。潛然即覺。起共接語。若無人往端坐靜室寂若虛空。有時預告。明當有客至。或及百千。皆如其說曾無缺長。梁始興王澹。褰帷三蜀禮以師敬。攜至陜服沮曲。以天監十六年。至青溪山。有終焉志也。便剃草止客繩床。於時道館崇敞巾褐紛盛。屢相呵斥甚寄憂心焉。仙乃宴如曾無屑意。一夕道士忽見東崗火發。恐野火焚害仙也。各執水器來救。見仙方坐大火猛焰洞然。咸嘆火光神德。道士李學祖等。舍田造像。寺塔欻成。遠近歸信十室而九。州刺史鄱陽王恢。躬禮受法。天監末。始興王冥感。于梁泰寺造四天王。每六齋辰常設凈供。仙后赴會。四王頂上放五色光。仙所執爐自然煙發
【現代漢語翻譯】 現代漢語譯本： 貪戀生命，一心只想積聚財富。即使聽聞了正法（Dharma，佛教教義），也覺得不過如此。如果失去或離開（所積聚的財富），那也是必然的。還不如沉入寶江之中，出家修行，遠離塵世的牽絆，那該是多麼快樂啊。於是他（指仙）就沉沒了一艘裝滿珍寶的船于深江之中，但又想繼續沉沒其他的船隻。眾人勸阻了他，讓他修習福業。仙說：『（這樣做）終究會帶來紛擾，徒勞地使自己和他人受苦。』於是他又沉沒了船隻。然後他辭別了妻子。又看到達房（地名）的水面寬闊而動盪，更加堅定了入水修定的信心。他投身於灌口山（山名）的竹林寺（寺名）而出家。在剃度的那天，他對著眾人發誓說：『如果不能得道，就終生不出山。』於是他斷絕了與人世的往來，在山巖的隱蔽處結廬而居。禪學的同伴們也陸續聚集在那裡。每當他翻閱經卷，剛一打開就彷彿看見佛陀就在那裡，無不哽咽。感嘆自己為何不能親身遇到佛陀，而只能見到遺留下來的文字。而仙的品格挺拔卓越，與衆不同。他像野獸一樣在山野中棲息。有時有人前來請教修學的方法，他都能巧妙地回答，暗合正道。自從他開始入定，每次入定都以四五天為常。只有當有客人來到門前，他才能敏銳地察覺，起身與客人交談。如果沒有人來訪，他就端坐在安靜的房間里，寂靜得像空虛的宇宙。有時他會預先告知，明天會有客人來訪，甚至多達百千人，結果都如他所說，沒有絲毫差錯。梁（朝代名）的始興王（爵位名）澹（人名），掀開帷幕，以對待老師的尊敬之禮來對待他，並將他帶到陜服（地名）的沮曲（地名）。天監（年號）十六年，他來到青溪山（山名），立下了在此終老的志向。於是他砍草為席，接待客人，生活簡樸。當時道觀（道教場所）宏偉寬敞，道士們衣著華麗，經常呵斥他，讓他感到非常憂慮。但仙卻安然自若，毫不在意。一天晚上，道士們忽然看見東崗（地名）發生火災，擔心野火會燒到仙。他們各自拿著水器來救火，卻看見仙正在大火中端坐，火焰猛烈燃燒，照亮了四周。他們都讚歎火光的神奇和仙的德行。道士李學祖（人名）等人，捐出田地建造佛像，寺廟和佛塔迅速建成。遠近的人們都歸信佛教，十戶人家有九戶都信奉佛教。州刺史（官職名）鄱陽王恢（人名），親自向他行禮，接受佛法。天監末年，始興王（人名）在夢中受到感應，在梁泰寺（寺名）建造了四天王（佛教護法神）。每逢六齋日（佛教節日），他都會設定乾淨的供品。仙后來也去參加法會，四天王的頭頂上放出五色光芒，仙所拿著的香爐也自然地冒出煙。
【English Translation】 English version: He is greedy for life and only desires to accumulate wealth. Even upon hearing the true Dharma (Buddhist teachings), he considers it to be nothing much. If he loses or departs from (the accumulated wealth), that is inevitable. It would be better to sink into the Treasure River, renounce the household life, and be free from attachments. Wouldn't that be joyful? Thereupon, he (referring to the Immortal) sank a ship full of treasures into the deep river, but then wanted to sink more ships. The people stopped him, urging him to cultivate meritorious deeds. The Immortal said, 'This will ultimately lead to turmoil, causing suffering to oneself and others.' So he sank the ships again. Then he bid farewell to his wife. Seeing the vast and turbulent waters of Dafang (place name), he strengthened his faith in entering the water for meditation. He threw himself into the Bamboo Forest Temple (temple name) on Guankou Mountain (mountain name) and became a monk. On the day of his tonsure, he vowed before the assembly, 'If I do not attain enlightenment, I will never leave this mountain.' Thus, he cut off all contact with the world and built a hut in a secluded part of the mountain. Fellow practitioners of Chan (Zen) Buddhism gathered there one after another. Whenever he opened a scripture, he would see the Buddha right there, and he would choke with emotion. He lamented why he could not have met the Buddha in person, but could only see the remaining texts. The Immortal was outstanding and extraordinary. He lived in the wilderness like a wild animal. Sometimes, people came to ask about the methods of cultivation, and he would answer skillfully, subtly aligning with the true path. From the time he began to enter into meditation, each session would last for four or five days. Only when a guest arrived at his door would he become aware of it and rise to greet them. If no one came, he would sit upright in his quiet room, as silent as the empty void. Sometimes he would foretell that guests would arrive the next day, even hundreds or thousands of them, and it would all happen as he said, without any discrepancy. King Shixing (title) Dan (person name) of the Liang (dynasty name), lifted the curtain and treated him with the respect due to a teacher, bringing him to Jiqu (place name) in Shanfu (place name). In the sixteenth year of the Tianjian (era name), he came to Qingxi Mountain (mountain name), resolving to spend the rest of his life there. So he cut grass for mats to receive guests, living a simple life. At that time, the Taoist temples were grand and spacious, and the Taoist priests were richly dressed, often scolding him, which caused him great concern. But the Immortal remained calm and unconcerned. One night, the Taoists suddenly saw a fire break out on the East Ridge (place name), fearing that the wildfire would harm the Immortal. They each grabbed water containers to put out the fire, but saw the Immortal sitting in the midst of the raging flames, which illuminated the surroundings. They all praised the miraculous light and the Immortal's virtue. The Taoist Li Xuezu (person name) and others donated land to build Buddhist images, and temples and pagodas were quickly erected. People from far and near came to believe in Buddhism, with nine out of ten households becoming devotees. The Governor of the State, Prince Poyang Wang Hui (person name), personally paid homage to him and received the Dharma. At the end of the Tianjian era, King Shixing (person name) had a dream and built the Four Heavenly Kings (Buddhist guardian deities) in Liangtai Temple (temple name). Every six fasting days (Buddhist holidays), he would set out clean offerings. The Immortal later attended the Dharma assembly, and five-colored lights emanated from the heads of the Four Heavenly Kings, and the incense burner held by the Immortal naturally emitted smoke.
。太尉陸法和。昔微賤日。數載在山。供仙給使。僧有肆責者。仙曰。此乃三臺貴公。何緣罵辱。時不測其後貴也。和果遂升袞服。仙或勞疾。見縹衣童子從青溪水出碗盛妙藥跪而進服。無幾便愈。居山二十八年。復游井絡。化道大行時遭酷旱。百姓請祈。仙即往龍穴。以杖扣門數曰。眾生憂苦。何為嗜睡如此。語已登即玄雲四合大雨滂注。民賴斯澤。咸來禱賽欽若天神。有須舍利即為祈請。應念即至如其所須。隋蜀王秀。作鎮岷絡。有聞王者。尋遣追召。全不承命。王勃然動色。親領兵仗往彼擒之。必若固蹤可即加刃。仙聞兵至都無畏懼。索僧伽梨。被已端坐唸佛。王達山足。忽雲雨雜流雹雪崩下。水涌滿川藏軍無計。事既窘迫。乃遙歸懺禮。因又天明雨霽。山路清夷得至仙所。王躬盡敬。便為說法。重發信心。乃邀還成都之靜眾寺。厚禮崇仰。舉郭恭敬。號為仙阇梨焉。開皇年中返于山寺。道路自凈山神前掃。一夜客僧止房。仙往曳出。房因即倒。年百餘歲端坐而卒。仍葬彼山。益州今猶有木景白疊尚存。云是聖人仙。阇梨許。
釋慧峰。不知何人。住棲霞寺。聽詮公三論。深悟其旨。最為得意。名價遐布眾所推美。詮每云。峰之達解思力。吾不及也。以吾年老且復相依。峰游心正理。身范律儀。攝靜松林
【現代漢語翻譯】 現代漢語譯本：太尉陸法和，早年貧賤之時，曾在山中數年，侍奉仙人。有僧人肆意責罵他，仙人說：『此乃身居三臺的高貴之人，為何要辱罵他？』當時無人料到他日後會顯貴。陸法和後來果然身居高位。仙人有時生病，只見身穿縹色衣服的童子從青溪水中出來，用碗盛著靈藥跪著進獻給他服用，不久便痊癒了。在山中住了二十八年後，又遊歷井絡一帶，廣行教化。當時正逢大旱，百姓請他祈雨。仙人便前往龍穴，用杖敲門數落道：『眾生憂苦，為何貪睡至此？』說完，立刻烏雲四合，大雨傾盆，百姓依賴這場雨水，都來禱告酬謝，敬如天神。有人需要舍利，便向他祈求，應念即至，如其所需。隋朝蜀王楊秀，鎮守岷絡，聽聞仙人的事蹟，便派人追捕召見他，仙人完全不聽從命令。蜀王勃然大怒，親自率領兵馬前去擒拿他，如果仙人執意不從，就立刻用刀殺了他。仙人聽說兵馬到來，都無所畏懼，找來僧伽梨（袈裟），披上後端坐唸佛。蜀王到達山腳下，忽然烏雲密佈，冰雹夾雜著雪崩落下，河水暴漲，軍隊無法前進。事情緊急，蜀王便遙遙地懺悔禮拜。之後天色放晴，山路也變得平坦，得以到達仙人所在之處。蜀王親自表達敬意，仙人為他說法，使他重新發起了信心。於是邀請他回到成都的靜眾寺，給予豐厚的禮遇和崇敬，全城百姓都非常恭敬，稱他為仙阇梨（老師）。開皇年間，仙人返回山寺，道路自然變得乾淨，山神在前面掃地。一天夜裡，有客僧住在他的房間里，仙人前去將他拖了出來，房間隨即倒塌。仙人活了一百多歲，端坐而逝，被安葬在那座山中。益州現在還有木景白疊（一種布），據說就是聖人仙阇梨所留下的。 釋慧峰，不知是何許人也，住在棲霞寺，聽詮公講解三論，深刻領悟其中的要旨，最為得意，名聲遠揚，眾人推崇讚美。詮公常說：『慧峰的理解能力和思考能力，我比不上他。因為我年老了，所以還要依靠他。』慧峰專心研究正理，以身作則遵守律儀，在松林中攝心靜修。
【English Translation】 English version: Grand Commandant Lu Fahe, in his humble beginnings, spent several years in the mountains, serving immortals. When a monk rudely scolded him, the immortal said, 'This is a noble man destined for high office; why do you insult him?' At the time, no one foresaw his future prominence. Lu Fahe indeed later rose to high rank. Sometimes, when the immortal fell ill, a boy in azure robes would emerge from the Green Creek, offering him miraculous medicine in a bowl, kneeling as he presented it, and the immortal would soon recover. After living in the mountains for twenty-eight years, he traveled to the Jingluo area, widely spreading his teachings. During a severe drought, the people pleaded with him to pray for rain. The immortal went to the dragon's lair and knocked on the door with his staff, rebuking, 'The people suffer; why do you sleep so soundly?' Immediately, dark clouds gathered, and a torrential rain poured down. The people, relying on this rain, came to offer prayers and thanks, revering him as a divine being. If anyone needed Śarīra (relics), they would pray to him, and they would appear instantly, according to their needs. Yang Xiu, the Prince of Shu of the Sui Dynasty, garrisoned in Minluo, heard of the immortal's deeds and sent men to summon him, but the immortal refused to obey. The Prince of Shu was enraged and personally led troops to capture him, intending to kill him if he persisted in his refusal. The immortal, hearing of the approaching troops, showed no fear. He retrieved a Saṃghāṭī (袈裟, monastic robe), put it on, and sat in meditation, reciting the Buddha's name. When the Prince reached the foot of the mountain, dark clouds gathered, hail mixed with snow fell, and the river swelled, making it impossible for the army to advance. In desperation, the Prince offered remote repentance and prostrations. Afterwards, the sky cleared, and the mountain path became clear, allowing him to reach the immortal's dwelling. The Prince paid his respects, and the immortal preached the Dharma to him, renewing his faith. He then invited the immortal to return to the Jingzhong Temple in Chengdu, offering him generous hospitality and reverence. The entire city respected him, calling him Immortal Ācārya (teacher). During the Kaihuang era, the immortal returned to the mountain temple. The road naturally became clean, and the mountain gods swept the path ahead. One night, a guest monk stayed in his room. The immortal went and dragged him out, and the room immediately collapsed. The immortal lived for over a hundred years, passing away in seated meditation, and was buried on that mountain. In Yizhou, the Mujing Baidie (a type of cloth) still exists, said to be left behind by the holy Immortal Ācārya. The Śramaṇa (釋, monk) Huifeng, of unknown origin, resided at the Qixia Temple. He listened to Master Quan's exposition of the Three Treatises (三論, Sanlun), deeply comprehending their essence, which he found most satisfying. His reputation spread far and wide, and he was praised by many. Master Quan often said, 'Huifeng's understanding and intellectual ability are beyond my own. Because I am old, I still rely on him.' Huifeng devoted himself to the study of correct principles, exemplifying the monastic rules in his conduct, and cultivated stillness in the pine forest.
日惟一食。衣服粗素略無寸積。顧步鏘鏘雅有風彩。未出都偏弘十誦贊誘前修。聽者如市。有問云。今學大乘。如何講律。峰云。此致非汝所知。豈學正法而大小相乖乎。以陳天嘉年卒。春秋六十。臨終告弟智琨曰。吾去處懸遠。非汝所知。終后屈一指。將之雖伸還屈。時議謂證初果。
釋慧巖。住蘇州重玄寺。相狀如狂不修戒檢。時人不齒。多坐房中不同物議。忽獨歡笑戲于寺中。以物指撝曰。此處為殿。此處為堂。乃至廊廡廚庫。無不畢備。經可月餘因告僧曰。欲知巖者。浮圖鈴落。則亡沒矣。至期果然。乃返鎖其房。捶戶開之端坐已卒。遠近聞之屯赴闐𨶮。各舍金帛遂成大聚。依言締構郁成名寺。事皆符焉。自終至今四十餘載猶如存在。見處佛堂。用通禮謁云。
釋法安。姓彭。安定鶉孤人。少出家。在太白山九隴精舍。慕禪為業。粗食弊衣卒於終老。開皇中。來至江都令通晉王。時以其形質矬陋言笑輕舉。並不為通。日別門首。喻遣不去。試為通之。王聞召入相見如舊。便住慧日。王所游履必赍隨從。及駕幸泰山。時遇渴乏。四顧惟巖無由致水。安以刀刺石。引水崩注。用給帝王。時大嗟之。問何力耶。答王力也。及從王入磧。達于泥海。中應遭變皆預避之得無損敗。后往泰山。神通寺僧來請檀
【現代漢語翻譯】 現代漢語譯本 日中只吃一餐。穿的衣服粗糙簡樸，幾乎沒有積蓄。舉止從容，頗有風采。未出都城時，就已大力弘揚《十誦律》，讚揚前代的修行者，聽眾如雲。有人問：『現在學習大乘佛法，如何講解戒律？』他回答說：『這種道理不是你所能理解的。難道學習正法，大小乘佛法可以互相違背嗎？』他在陳朝天嘉年間去世，享年六十歲。臨終時告訴弟弟智琨說：『我所要去的地方非常遙遠，不是你所能知道的。』去世后，屈起一根手指，想要伸開卻又彎曲。當時的人議論說他已經證得初果。
釋慧巖，住在蘇州重玄寺。行為舉止像個瘋子，不注重戒律，當時的人都看不起他。他大多時候都待在房間里，與衆不同。忽然獨自歡笑，在寺中嬉戲，用東西指點著說：『這裡要做大殿，這裡要做佛堂，』乃至走廊、廂房、廚房、倉庫，沒有不指點到的。經過大約一個月后，他告訴僧人說：『想要知道我慧巖的去處嗎？當佛塔上的鈴鐺掉落時，我就要去世了。』到了那天，果然如此。於是反鎖他的房間，敲門打開后，發現他端坐而逝。遠近的人聽到訊息后，紛紛趕來，捐獻大量的金錢布帛，於是積聚成一大筆財富。按照他所說的話建造寺廟，最終建成一座有名的寺廟，所有的事情都應驗了。從他去世到現在已經四十多年了，寺廟仍然存在。人們在佛堂見到他，用通常的禮節去拜謁。
釋法安，姓彭，是安定鶉孤人。年少時出家，住在太白山九隴精舍，以修習禪定為事業，粗茶淡飯，最終在此終老。隋朝開皇年間，來到江都，想要求見晉王，當時晉王認為他身材矮小丑陋，言談舉止輕浮，因此不願意見他。法安每天都等在門前，勸他離開也不走。於是試著為他通報，晉王聽說后召見了他，見面后和以前一樣對待他，於是法安就住在慧日寺。晉王所到之處，法安必定跟隨。等到晉王駕臨泰山時，當時遇到乾渴，四處都是巖石，沒有辦法取水。法安用刀刺石，水便噴涌而出，用來供給帝王飲用。當時的人都非常驚歎這件事，問他是什麼力量？他回答說是王的力量。等到跟隨晉王進入沙漠，到達泥海時，途中應該會遇到變故，法安都預先避開了，得以沒有受到任何損害。後來前往泰山，神通寺的僧人前來請求佈施。
【English Translation】 English version He ate only one meal a day. His clothes were coarse and simple, with hardly any savings. His demeanor was calm and dignified, possessing a refined air. Before leaving the capital, he vigorously promoted the Ten Recitation Vinaya (Shi Song Lu), praising the former practitioners, attracting a large audience. Someone asked: 'Now that we are studying Mahayana Buddhism, how should we explain the precepts?' He replied: 'This principle is beyond your understanding. How can the teachings of the Greater and Lesser Vehicles contradict each other when learning the true Dharma?' He passed away during the Tianjia era of the Chen dynasty, at the age of sixty. On his deathbed, he told his younger brother Zhi Kun: 'The place I am going to is very far away, beyond your comprehension.' After his death, he bent one finger, trying to extend it but it curled back. People at the time speculated that he had attained the first fruit of Arhatship.
The monk Huiyan resided at Chongxuan Temple in Suzhou. His behavior was like that of a madman, disregarding the precepts, and was looked down upon by the people of the time. He mostly stayed in his room, differing from common opinions. Suddenly, he would laugh alone and play in the temple, pointing at things and saying: 'Here will be the main hall, here will be the Buddha hall,' and so on, including the corridors, side rooms, kitchen, and storehouse, pointing out everything. After about a month, he told the monks: 'Do you want to know where Huiyan is going? When the bell on the pagoda falls, I will pass away.' On that day, it happened as he said. He locked his room from the inside, and when the door was forced open, he was found sitting in meditation, having passed away. People from far and near rushed to the temple, donating large amounts of gold and silk, accumulating a great fortune. Following his instructions, they built the temple, which eventually became a famous temple, and everything came to pass as he had predicted. More than forty years have passed since his death, and the temple still exists. People see him in the Buddha hall and pay their respects using the usual rituals.
The monk Fa'an, whose surname was Peng, was from Anchun Orphanage in Anding. He became a monk at a young age and lived in the Jiulong Hermitage on Mount Taibai, dedicating himself to the practice of Chan meditation, living a simple life and eventually passing away there. During the Kaihuang era of the Sui dynasty, he came to Jiangdu, seeking an audience with Prince Jin. At the time, Prince Jin considered him short and ugly, with frivolous speech and behavior, and was unwilling to meet him. Fa'an waited daily at the gate, refusing to leave despite being urged to do so. So they tried to inform the Prince, and upon hearing this, Prince Jin summoned him. After meeting him, he treated him as before, and Fa'an stayed at Hui Ri Temple. Wherever Prince Jin went, Fa'an would follow. When Prince Jin visited Mount Tai, they encountered a drought, and there was no way to obtain water as they were surrounded by rocks. Fa'an used a knife to pierce the rock, and water gushed out, providing water for the emperor. The people at the time were amazed by this, and asked what power he had used. He replied that it was the Prince's power. When following Prince Jin into the desert and reaching the Mud Sea, they were supposed to encounter calamities, but Fa'an foresaw and avoided them, suffering no harm. Later, when he went to Mount Tai, the monks of Shentong Temple came to request donations.
越。安為達之。王乃手書寺壁為弘護也。初與王入谷。安見一僧著弊衣乘白驢而來。王問何人。安曰。斯朗公也。即創造神通。故來迎引。及至寺中又見一神狀甚偉大。在講堂上。手憑鴟吻下觀入眾。王又問之。答曰。此太白山神。從王者也。爾後諸奇不可廣錄。大業之始。帝彌重之。威轢王公見皆屈膝。常侍三衛奉之若神。又往名山召諸隱逸。郭智辯釋志公證公杯度。一時總萃慧日。道藝二千餘人。四事供給資安而立。又于東都為立寶楊道場。惟安一眾居中樹業。至十一年奏。四方多難。無疾而終所住。春秋九十八矣。初將終前。告帝后事。安其亡后百日火起出于內宮。彌須慎之。及至寒食油沸上焚。夜中門閉。三院宮人一時火死。帝時不以為怪。送柩太白。資俸官給。然安德潛于內。外同諸侶。惟眠不施枕頸無委曲。延頸床邊口流涎溜。每至升許為異。時有釋法濟者。通微知異僧也。發跡陳世。及隋二主皆宿禁中。妃后雜住精進寡慾。人罕登者。文帝。長安為造香臺寺。后至東都造龍天道場。帝給白馬。常乘在宮。如有疹患。咒水飲之。無不必愈。又能見鬼物。預睹未然。大業四年。忽辭上曰。天命不常復須後世。惟愿弘護荷負含生。便爾坐卒。剃髮將殮。須臾發生長半寸許。帝曰。禪師滅定何得理之。索大鐘打
【現代漢語翻譯】 越地。安法師到達那裡。隋煬帝親自在寺廟墻壁上題字，以弘揚和護持佛法。當初與隋煬帝進入山谷時，安法師看見一位僧人穿著破舊的衣服，騎著一頭白驢而來。隋煬帝問那是何人，安法師回答說：『那是朗公（一位有神通的僧人），特意前來迎接。』到達寺廟后，又看見一位神祇，形貌非常偉大，站在講堂上，手扶著屋脊上的鴟吻，向下觀看眾人。隋煬帝又問那是何人，安法師回答說：『這是太白山神，是來護衛您的。』此後種種奇異之事，無法一一記錄。大業年間開始，隋煬帝更加器重安法師，他的威望甚至超過了王公大臣，所有人都對他屈膝行禮。常侍和三衛將他奉若神明。安法師又前往名山，召集隱士，如郭智辯、釋志公、證公、杯度等人，一時都聚集在慧日道場，有道士和僧人兩千餘人。隋煬帝提供四事供養，資助他們安心修行。又在東都洛陽為安法師建立寶楊道場，只有安法師及其弟子在其中修行。大業十一年，安法師上奏說：『四方多難。』之後無疾而終，享年九十八歲。臨終前，他告誡隋煬帝后事，說他去世后百日，內宮會發生火災，務必小心。等到寒食節時，油鍋沸騰，引發火災，夜裡宮門緊閉，三院的宮女一時都被燒死。隋煬帝當時並不覺得奇怪。將安法師的靈柩送往太白山安葬，朝廷供給喪葬費用。然而安法師的德行隱藏在內心，外表與普通僧侶一樣。只是睡覺時不使用枕頭，脖子不彎曲，總是伸著脖子靠在床邊，口水流淌，每次都有一升之多，人們認為這是奇異之處。當時有一位名叫釋法濟的僧人，通曉微妙之事，能預知未來。他發跡于陳朝，到了隋朝，兩位皇帝都讓他住在禁宮中，與妃嬪們雜居，但他精進修行，寡慾清心，很少有人能做到。隋文帝在長安為他建造了香臺寺，後來到了東都，又建造了龍天道場。隋煬帝賜給他白馬，他經常騎著馬在宮中行走。如果皇帝有疾病，他就念咒加持水，讓皇帝飲用，沒有不痊癒的。他還能看見鬼神，預知未來之事。大業四年，忽然向隋煬帝辭別說：『天命無常，我需要轉世投胎了，希望您能弘揚佛法，護佑眾生。』說完就坐化圓寂了。剃髮準備入殮時，鬚髮忽然生長，長了半寸左右。隋煬帝說：『禪師入滅，怎麼還能長出頭髮呢？』於是命人敲打大鐘。
【English Translation】 Yue. Dharma Master An arrived there. Emperor Yang of Sui personally inscribed on the temple walls to promote and protect the Dharma. Initially, when entering the valley with Emperor Yang, Dharma Master An saw a monk wearing tattered clothes and riding a white donkey. Emperor Yang asked who it was, and Dharma Master An replied, 'That is Master Lang (a monk with supernatural powers), who has come to welcome us.' Upon arriving at the temple, they saw a deity of great stature standing in the lecture hall, with his hand resting on the chiwen (a mythical beast ornament on the roof ridge), looking down at the assembly. Emperor Yang asked who it was, and Dharma Master An replied, 'This is the Mountain God of Taibai, who has come to protect you.' Thereafter, the various extraordinary events cannot be recorded one by one. From the beginning of the Daye era, Emperor Yang valued Dharma Master An even more, and his prestige surpassed that of the princes and ministers, all of whom bowed to him. The attendants and the three guards revered him as a god. Dharma Master An also went to famous mountains to summon hermits, such as Guo Zhibian, Shi Zhigong, Zheng Gong, and Bei Du, who all gathered at the Huiri (Sun of Wisdom) hermitage, with more than two thousand Daoists and monks. Emperor Yang provided the four requisites, supporting them to cultivate in peace. He also built the Baoyang hermitage in Luoyang, the eastern capital, where only Dharma Master An and his disciples practiced. In the eleventh year of Daye, Dharma Master An reported, 'There are many disasters in all directions.' Then he passed away without illness, at the age of ninety-eight. Before his death, he warned Emperor Yang about future events, saying that a fire would break out in the inner palace a hundred days after his death, and he must be careful. When the Cold Food Festival arrived, the oil pot boiled over, causing a fire. The palace gates were closed at night, and the palace women of the three courtyards were burned to death. Emperor Yang did not find it strange at the time. The coffin of Dharma Master An was sent to Taibai Mountain for burial, and the court provided funeral expenses. However, Dharma Master An's virtue was hidden within, and his appearance was the same as ordinary monks. Only when he slept did he not use a pillow, and his neck was not bent. He always stretched his neck and leaned on the side of the bed, and his saliva flowed, often more than a liter, which people considered to be extraordinary. At that time, there was a monk named Shi Faji, who understood subtle matters and could foresee the future. He rose to prominence in the Chen dynasty, and in the Sui dynasty, both emperors allowed him to live in the forbidden palace, living with the concubines, but he practiced diligently, with few desires, which few people could do. Emperor Wen of Sui built the Xiangtai Temple for him in Chang'an, and later, in the eastern capital, he built the Longtian hermitage. Emperor Yang gave him a white horse, which he often rode in the palace. If the emperor had an illness, he would chant a mantra to bless the water and give it to the emperor to drink, and he would always recover. He could also see ghosts and foresee future events. In the fourth year of Daye, he suddenly bid farewell to Emperor Yang, saying, 'The mandate of heaven is impermanent, and I need to be reborn. I hope you will promote the Dharma and protect all beings.' After saying this, he sat in meditation and passed away. When his hair was shaved in preparation for the encoffining, his hair suddenly grew about half an inch. Emperor Yang said, 'How can a Zen master grow hair after entering nirvana?' So he ordered people to strike the great bell.
之一月餘日。既不出定身相如生。天子廢朝百官素服。敕送于蔣州。吏力官給行到設齋。物出所在。東都王公以下。為造大幡四十萬口。日齋百僧。至於七七。人別日䞋二十五段。通計十餘萬匹。斯並荷其福力故。各傾散家珍云。
釋慧侃。姓湯。晉陵典河人也。少受學于和阇梨。和靈通幽顯。世莫識其淺深。而翹敬尊像。事同真佛。每見立像不敢前坐。勸人造像惟作坐者。道行遇諸因厄無不救濟。或見被縛之豬。和曰解脫首楞嚴。豬尋解縛。主因放之。自爾偏以慈救為業。大眾集處輒為說法。皆隨事贊引即物成務。眾無不悟而歸於道。末往鄴下大弘正法。歸向之徒至今流詠。臨終在鄴。人問其所獲。云得善根成熟耳。侃奉其神化積有年稔。眾知靈異初不廣之。后往嶺南歸心真諦。因授禪法專精。不久大有深悟。末住棲霞。安志靈靜。往還自任不拘山世。時往楊都偲法師所。偲素知道行。異禮接之。將還山寺。請現神力。侃云。許復何難。即從窗中出臂。長數十丈。解齊熙寺佛殿上額。將還房中。語偲云。世人無遠識。見多驚異。故吾所不為耳。以大業元年。終於蔣州大歸善寺。春秋八十有二。初侃終日。以三衣幞遙𢱍堂中自云。三衣還眾僧。吾今死去。便還房內。大眾驚起追之。乃見白骨一具跏坐床上。就而
【現代漢語翻譯】 現代漢語譯本： 一個多月后，他（指某位高僧）既沒有從禪定中出來，身相也如活著一般。天子停止了朝政，百官身穿素服。皇帝下令將他送到蔣州（今江蘇省南京市）。官吏和百姓共同負責運送和齋飯的供給，物資由當地提供。東都（指洛陽）的王公大臣以下，為他製作了四十萬口大幡，每天齋飯供養一百位僧人，持續七七四十九天。每個人每天佈施二十五段絲綢，總計十餘萬匹。這些都是因為仰仗他的福力，所以大家紛紛傾囊相助。
釋慧侃（一位僧人的名字），姓湯，是晉陵（今江蘇省常州市）典河人。他年輕時跟隨和阇梨（梵語：Upadhyaya，意為親教師）學習。和阇梨能夠靈通地瞭解幽冥和顯現之事，世人無法瞭解他的深淺。他非常尊敬佛像，對待佛像如同真佛一般。每次見到站立的佛像，他都不敢在佛像前坐下，勸人建造佛像時只做坐像。他在修行的道路上遇到各種困厄，沒有不救濟的。有一次，他看見一頭被捆綁的豬，和阇梨說：『解脫首楞嚴（一種咒語或禪定）。』豬立刻解開了束縛。主人因此放了它。從此以後，他專門以慈悲救助為事業。在大眾聚集的地方，他總是為大家說法，都隨事贊引，即物成務。聽眾沒有不領悟而歸於道的。後來他前往鄴下（今河北省臨漳縣一帶）大力弘揚正法。歸向他的信徒直到今天還在傳唱他的事蹟。臨終時在鄴下，有人問他得到了什麼，他說：『得到了善根成熟罷了。』慧侃奉侍和阇梨多年，知道他的靈異，起初並不廣為宣揚。後來前往嶺南（今廣東省一帶）歸心於真諦（一位印度僧人），因此接受禪法，專心精進。不久之後，他有了很深的領悟。最後住在棲霞山（在今江蘇省南京市），安心於靈靜。他往來自由，不拘泥於山林和世俗。他有時前往楊都（今江蘇省揚州市）拜訪偲法師。偲法師一向知道他的道行，以特別的禮節接待他。當他要返回山寺時，偲法師請求他顯現神力。慧侃說：『答應你又有什麼難的呢？』隨即從窗戶中伸出手臂，長達數十丈，取下齊熙寺佛殿上的匾額，拿回房中。他告訴偲法師說：『世人沒有遠見，見多了會驚慌怪異，所以我才不這樣做。』在大業元年（公元605年），他最終在蔣州大歸善寺圓寂。享年八十二歲。起初，慧侃整天用三衣（僧人的袈裟）包著遙𢱍（不確定含義）堂中，自己說：『三衣還給眾僧，我現在要死去了。』便回到房內。大眾驚起追趕他，只見一具白骨跏趺坐在床上，靠近一看
【English Translation】 English version: More than a month passed. He (referring to a certain eminent monk) neither emerged from his samadhi (deep meditation) nor did his physical appearance change as if he were still alive. The Emperor suspended the court, and all officials wore plain white mourning attire. An imperial edict was issued to send him to Jiang Prefecture (present-day Nanjing, Jiangsu Province). Officials and the populace jointly provided transportation and alms, with resources supplied locally. From the princes and dukes of the Eastern Capital (referring to Luoyang) downwards, forty thousand large banners were made for him, and a hundred monks were offered alms daily for forty-nine days. Each person donated twenty-five bolts of silk daily, totaling over a hundred thousand bolts. All of this was because they relied on his blessings, so everyone generously contributed their family treasures.
釋慧侃 (Shi Huikan, the name of a monk), whose surname was Tang, was a native of Dianhe in Jinling (present-day Changzhou, Jiangsu Province). In his youth, he studied under Upadhyaya He (a spiritual teacher). Upadhyaya He was spiritually connected to both the visible and invisible realms, and people could not fathom the depth of his knowledge. He deeply respected Buddha images, treating them as if they were the real Buddha. Whenever he saw a standing Buddha image, he would not dare to sit in front of it, and he advised people to only create seated Buddha images. On his path of cultivation, he encountered various hardships, but he helped everyone without fail. Once, he saw a pig that was bound, and Upadhyaya He said, 'Liberate Shurangama (a type of mantra or samadhi).' The pig immediately broke free from its bonds. The owner then released it. From then on, he dedicated himself to the cause of compassionate rescue. Wherever a large crowd gathered, he would always give Dharma talks, praising and guiding people according to the circumstances, and helping them to understand the truth through everyday objects. No one who listened failed to awaken and return to the path. Later, he went to Ye (present-day Linzhang County, Hebei Province) to vigorously promote the orthodox Dharma. His followers continue to sing his praises to this day. At the time of his death in Ye, someone asked him what he had attained, and he said, 'I have only attained the maturation of good roots.' Huikan served Upadhyaya He for many years, knowing his spiritual abilities, but he did not widely publicize them at first. Later, he went to Lingnan (present-day Guangdong Province) and devoted himself to Paramartha (an Indian monk), thus receiving the Dharma of Chan (Zen), and diligently practiced it. Before long, he had a profound realization. Finally, he resided at Qixia Mountain (in present-day Nanjing, Jiangsu Province), finding peace in spiritual tranquility. He traveled freely, not bound by the mountains or the secular world. He sometimes went to Yang (present-day Yangzhou, Jiangsu Province) to visit Dharma Master Ci. Dharma Master Ci had always known of his spiritual attainments and received him with special courtesy. When he was about to return to the mountain temple, Dharma Master Ci requested him to display his spiritual powers. Huikan said, 'What difficulty is there in granting your request?' Immediately, he extended his arm from the window, reaching dozens of feet, and took down the plaque from the Buddha hall of Qixi Temple, bringing it back into the room. He told Dharma Master Ci, 'The people of the world lack foresight and would be alarmed and bewildered if they saw too much, so I do not do such things.' In the first year of the Daye era (605 AD), he finally passed away at Dagui Temple in Jiang Prefecture. He was eighty-two years old. Initially, Huikan wrapped his three robes (the robes of a monk) all day long and placed them in the hall, saying to himself, 'The three robes are returned to the monks, and I am now going to die.' Then he returned to his room. The crowd was startled and rushed after him, only to see a skeleton sitting in the lotus position on the bed, and upon closer inspection
撼之鏗然不散。
釋轉明。俗姓鹿氏。未詳何許人。形服僧儀貌非弘偉。容止淡然色無喜慍。以隋大業八年。無何而來居住雒邑。告有賊起。及至覆檢。宗緒莫從。帝時惑之。未能加罪。權令收禁。初不測其然也。至明年六月。果逢梟感作逆。驅逼兇丑充。斥東都。誅戮極甚。方委其言有據。下敕放之。而明雖被拘散。情計如常。與諸言議曾無所及會帝往江都行達偃師。時獄中死囚數有五十。克時斬決。明日吾當放此死厄。即往獄所假為餉遺面見諸囚告曰。明日車駕當從此過。爾等一時大呼云有賊至。若問所由云吾所委。當免死矣及至期會便如所告。敕乃總放諸囚。收明入禁。便大笑而受之。都無憂懼。於斯時也四方草竊人不聊生。如明語矣。大業末歲猶被拘縶。越王踐祚方蒙釋放。雖往還自在。而恒居乾陽門內。別院供擬恐其潛逸。密遣三衛私防護之。及皇泰建議軍國謀猷。恒預帷幄籌計利害。偽鄭世充。倍加信奉。守衛嚴設又兼恒度。至開明二年。即唐武德三年也。明從洛宮安然而出。周圍五重初不見跡。審偽都之將敗也西達京師。太武皇帝夙奉音問深知神異。隆禮敬之。敕住化度寺。數引禁中。具陳徴應。及後事會咸同合契。以其年八月忽然不見。衣資什物儼在房中。尋下追徴合國周訪了無所獲。尋明在
道行涉冥祥。有問學者。乃云。常以平等一法。志而奉之。顧其游步四朝。貴賤通屬。以明道冠幽極。皆往師之。而情一榮枯寔遵平等。而言調譎詭不倫和韻。或云。某法師者見謗大乘生報無擇。某法師者從羊中來。如此授記其例不一。行至總持顧僧眾曰。不久此等當流血矣。宜共慎之。時以為卓異。共怪輕誕。及遭法該等事尋被簿錄戮之都市。方悔前失。隋末有鮑子明者。未詳何人。煬帝遠召藝僧遂沾慧日。而歷游寺院不止房堂。隨夜即宿略無定所。既請官供曾不臨赴。不著三衣而服裙帔。或驚叫漫走言無準度。大業九年。以緋裹額唱賊而走。時人以為徴兆也。及梟起逆。諸軍並著屯項袹頞。如其相焉。咸圍東都。召問通塞。遂惡罵曰。賊害天下何有國乎。帝時在涿郡。聞之大悅。召而勞遣。明又以箕盛土。當風揚之後覆。梟感逆黨。並被誅剪長夏門外。日別幾千。遠應斯舉。大業十年。無故卒于雒邑。
賈逸者。不知何人。隋仁壽初游于安陸。言戲出沒有逾符讖。形服變改時或緇素。後於一時分身諸縣。及至推驗方敬其德。行跡不經而為無識所恥。有方等寺沙門慧皓者。學行通博。逸因過之。以紙五十幅施云。法師由此得解耳。初不測其所因也。後有諍起。皓被引禁。官司責問。引辯而答。紙盡事了。如其
【現代漢語翻譯】 現代漢語譯本：道行深奧莫測，又頗具靈驗。有一位學人請教他，他說：『我常常以平等一法作為宗旨並奉行它。』看他遊歷四方，無論地位高低貴賤都接納，用闡明佛道來統攝幽深之處，人們都前往拜他為師。而且他對待榮華和衰敗都遵循平等之心。但是他的言辭卻變化莫測，不合常理。有人說：『某法師因為誹謗大乘佛法，死後會墮入無間地獄。』又說：『某法師是從羊群中轉生而來。』這樣的授記例子不止一個。他走到總持寺，對著僧眾說：『不久之後，這些人將會流血。大家應該謹慎。』當時人們認為他很傑出，又覺得他的話輕率荒誕。等到法該等人事發，被逮捕並在鬧市處決后，人們才後悔當初的判斷失誤。隋朝末年，有個叫鮑子明的人，不知道是什麼來歷。隋煬帝從遠處召來有才藝的僧人，他因此也沾了光。但他遊歷寺院，從不在固定的房舍停留，隨意在夜晚住宿，沒有固定的住所。即使被邀請參加官府的供養，也從不赴約。不穿僧人的三衣，卻穿女子的裙帔。有時會驚叫著亂跑，說話沒有準則。大業九年，他用紅色的布裹著額頭，喊著『有賊』就跑開了。當時的人們認為這是不祥的預兆。等到各地爆發叛亂，各路軍隊都戴著屯項袹頞（一種頭巾），就像他當時的樣子。叛軍包圍了東都洛陽，有人召來鮑子明詢問情況。他卻惡狠狠地罵道：『賊人殘害天下，哪裡還有國家！』當時隋煬帝在涿郡，聽到后非常高興，召見並賞賜了他。鮑子明又用簸箕盛土，迎風揚起，然後將簸箕倒扣在地上。後來，梟感（叛軍首領）和他的黨羽都被誅殺在長夏門外，每天都有幾千人被處決，這應驗了他之前的舉動。大業十年，鮑子明無緣無故地死在了洛陽。 賈逸，不知道是什麼人。隋仁壽初年，他在安陸游歷，他的言語嬉戲，行蹤出沒都應驗了符讖。他的穿著打扮時常變化，有時穿僧服，有時穿俗服。後來，在同一時間，他分身出現在各個縣。等到人們去驗證時，才敬佩他的德行。他的行為不合常理，因此被沒有見識的人所恥笑。有個方等寺的沙門慧皓，學識淵博，修行精進。賈逸路過寺廟，給了他五十張紙，說：『法師因此可以得到解脫。』起初慧皓不明白是什麼意思。後來發生了爭端，慧皓被抓了起來。官府責問他，他引用辯解，用完了五十張紙，事情就解決了，正如賈逸所說的那樣。
【English Translation】 English version: His conduct was profound and mysterious, and often proved efficacious. A scholar asked him about his practice, and he replied, 'I constantly uphold and adhere to the principle of equality.' Observing his travels in all directions, he accepted people regardless of their status, using the illumination of the Dharma to encompass the depths of understanding. People flocked to him as a teacher. Moreover, he treated prosperity and decline with an equal mind. However, his words were unpredictable and unconventional. Some said, 'That Dharma master, due to slandering the Mahayana Dharma, will fall into Avici Hell after death.' Others said, 'That Dharma master was reborn from a flock of sheep.' There were many such instances of predictions. Arriving at the Zongchi Monastery, he said to the Sangha, 'Before long, these people will shed blood. Everyone should be cautious.' At the time, people considered him outstanding, yet also found his words frivolous and absurd. When the affairs of Fa Gai and others came to light, and they were arrested and executed in the marketplace, people regretted their previous misjudgment. At the end of the Sui Dynasty, there was a man named Bao Ziming, whose origins were unknown. Emperor Yang of Sui summoned talented monks from afar, and he benefited from this. However, as he traveled through monasteries, he never stayed in fixed quarters, lodging wherever he happened to be at night, without a fixed abode. Even when invited to official offerings, he never attended. He did not wear the three robes of a monk, but instead wore women's skirts and robes. Sometimes he would shout and run around erratically, speaking without coherence. In the ninth year of the Daye era, he wrapped his forehead with a red cloth and ran off shouting 'Thieves!' People at the time considered this an ominous sign. When rebellions broke out in various places, the armies all wore tunxiang bo'e (a type of turban), just as he had done. The rebel army surrounded the Eastern Capital, Luoyang, and someone summoned Bao Ziming to inquire about the situation. He cursed fiercely, saying, 'The thieves are harming the world; where is there a country?' Emperor Yang of Sui was in Zhuojun at the time, and upon hearing this, he was very pleased, summoning and rewarding him. Bao Ziming then used a dustpan to hold soil, scattering it against the wind, and then overturned the dustpan on the ground. Later, Xiao Gan (a rebel leader) and his followers were all executed outside Changxia Gate, with several thousand people being executed each day, fulfilling his previous actions. In the tenth year of the Daye era, Bao Ziming died in Luoyang without any apparent cause. Jia Yi, whose origins are unknown. In the early years of the Renshou era of the Sui Dynasty, he traveled in Anlu. His playful words and appearances always corresponded with prophecies. His attire often changed, sometimes wearing monastic robes, sometimes secular clothing. Later, at the same time, he appeared in various counties. When people went to verify this, they admired his virtue. His behavior was unconventional, and therefore he was ridiculed by the ignorant. There was a Shramana named Huihao at the Fangdeng Monastery, who was learned and diligent in his practice. Jia Yi passed by the monastery and gave him fifty sheets of paper, saying, 'The Dharma master can attain liberation because of this.' At first, Huihao did not understand what he meant. Later, a dispute arose, and Huihao was arrested. The officials questioned him, and he used the paper to write his defense. After using all fifty sheets of paper, the matter was resolved, just as Jia Yi had said.
語焉。故徴應所指。例如此也。末至一家云。承卿有女欲為婚媾。因往市中唱令告乞云。他與我婦須得禮贈。廣索錢米克日成就。數往彼門揚聲陳述。女家羞恥。遂密殺之。埋在糞下。經停三日。行遊市上。逢人言告被殺之事。大業五年。天下清晏。逸與諸群小戲於水側。或騎橋檻。手弄之云。拗羊頭捩羊頭。眾人倚看笑其所作。及江都禍亂。咸契前言。不知所終。時蜀郡又有揚祐師者。佯狂岷絡。古老百歲者云。初見至今貌常不改。可年四十。著故黃衫。食啖同俗。棲止無定。每有大集身必在先。言笑應變不傷物議。預記來驗。時共稱美。迄于唐初猶見彼土。后失其所在。
釋法順。姓杜氏。雍州萬年人。稟性柔和未思沿惡。辭親遠戌無憚艱辛。十八棄俗出家。事因聖寺僧珍禪師。受持定業。珍姓魏氏。志存儉約野居成性。京室東阜地號馬頭。空岸重邃堪為靈窟。珍草創伊基勸俗修理。端坐指撝示其儀則。忽感一犬不知何來。足白身黃自然馴擾。徑入窟內口啣土出。須臾往返勞而不倦。食則同僧過中不飲。即有斯異。四遠響歸。乃以聞上。隋高重之。日賜米三升用供常限。乃至龕成無為而死。今所謂因聖寺是也。順時躬睹斯事。更倍歸依。力助締構隨便請業。末行化慶州勸民設會。供限五百。及臨齋食更倍人
【現代漢語翻譯】 現代漢語譯本： 語焉，所以徵兆應驗所指。例如這件事。後來到一家，（那家）說：『聽說您有女兒，想和您結親。』於是到市場中唱令乞討說：『他們要娶我的妻子，必須得到禮品贈送。』廣泛索要錢米，限期完成。多次到那家門前揚聲陳述。女家感到羞恥，於是偷偷地殺了他，埋在糞土之下。經過三天，（他的魂靈）在市場上游走，逢人就說自己被殺的事情。大業五年，天下太平。逸和一群小孩在水邊嬉戲，有的騎在橋欄上，用手玩弄著說：『拗羊頭，捩羊頭。』眾人靠著觀看，嘲笑他所作所為。等到江都發生禍亂，都應驗了他之前說的話，不知道最終的結局。當時蜀郡還有個叫揚祐的師父，假裝瘋癲，住在岷山一帶。活了一百歲的老人說，初次見到他到現在，容貌始終沒有改變，看起來大約四十歲。穿著破舊的黃色衣服，吃的東西和當地人一樣，居住的地方不固定。每當有大型集會，他一定會在最前面。說話談笑隨機應變，不傷害他人。預先記下事情，後來都應驗了。當時人們都稱讚他。直到唐朝初年，還在當地見到他，後來就不知道他去了哪裡。
釋法順（Shì Fǎshùn，人名）。姓杜（Dù），雍州萬年（Yōngzhōu Wànnián，地名）人。天性柔和，沒有想過要做壞事。告別父母，遠離家鄉戍守邊疆，不畏懼艱難困苦。十八歲時捨棄世俗出家，侍奉因聖寺（Yīnsì Sì，寺名）的僧珍（Sēngzhēn）禪師。接受並修持禪定。僧珍姓魏（Wèi），立志節儉，喜歡居住在野外。京城東邊的山丘，地名叫馬頭（Mǎtóu）。空曠的山崖深邃幽靜，可以作為修行的靈窟。僧珍開始在這裡建立寺廟，勸說人們修繕。端坐著指揮，向人們展示規矩。忽然感應到一條狗，不知道從哪裡來。腳是白色的，身體是黃色的，自然地馴服溫順。直接進入石窟內，用嘴銜著土出來。一會兒往返一次，勞累而不倦怠。吃飯的時候和僧人一起吃，過了中午就不喝水。這就是奇異之處。四面八方的人都來響應歸附。於是把這件事上報給朝廷。隋朝皇帝（Suí Gāo，指隋文帝）很重視這件事，每天賜給米三升，用來供給日常所需。等到石窟建成，僧珍無為而死。現在所說的因聖寺就是這裡。法順當時親眼目睹這件事，更加倍地歸依佛法。盡力幫助建造寺廟，隨意地請求學習佛法。後來到慶州（Qìngzhōu，地名）去教化民眾，勸說百姓舉辦齋會，供養五百人。等到臨近齋戒吃飯的時候，人數又增加了一倍。
【English Translation】 English version: He spoke vaguely, so the omens corresponded to what he indicated. This is an example of that. Later, he went to a family who said, 'We heard you have a daughter and we want to arrange a marriage.' So he went to the market and chanted, begging, saying, 'They want to marry my wife, and they must give gifts.' He widely solicited money and rice, setting a deadline for completion. He repeatedly went to their door, loudly stating his demands. The girl's family felt ashamed and secretly killed him, burying him under manure. After three days, his spirit wandered in the market, telling people about his murder. In the fifth year of the Daye era (Dàyè, era name), the world was peaceful. Yi (Yì, personal name) played with a group of children by the water, some riding on the bridge railings, playing with their hands, saying, 'Twist the sheep's head, wrench the sheep's head.' The crowd leaned on and watched, laughing at what he was doing. When the disaster at Jiangdu (Jiāngdū, place name) occurred, it all matched what he had said before, and no one knew his final fate. At that time, there was also a master named Yang You (Yáng Yòu, personal name) in the Shu (Shǔ, place name) region, who pretended to be crazy and lived in the Min (Mín, mountain name) area. Old people who were a hundred years old said that from the first time they saw him until now, his appearance had never changed, looking about forty years old. He wore old yellow clothes, ate the same food as the locals, and lived in no fixed place. Whenever there was a large gathering, he would always be at the front. His words and laughter were adaptable and did not offend anyone. He predicted things in advance, and they always came true. At that time, people praised him. Until the early Tang Dynasty (Táng Cháo, dynasty name), he was still seen in that area, and later no one knew where he went.
The釋(Shì, prefix for Buddhist monks) Fashun (Fǎshùn, personal name), whose surname was Du (Dù), was from Wannian (Wànnián, place name) in Yongzhou (Yōngzhōu, place name). He was gentle by nature and never thought of doing evil. He bid farewell to his parents and went far away to guard the frontier, not fearing hardship. At the age of eighteen, he renounced the world and became a monk, serving the Chan (Chán, Zen) master Sengzhen (Sēngzhēn, personal name) of Yinsi Temple (Yīnsì Sì, temple name). He received and practiced meditation. Sengzhen's surname was Wei (Wèi), and he was determined to be frugal and liked to live in the wild. The hill east of the capital, called Matou (Mǎtóu, place name), had empty cliffs that were deep and quiet, suitable as a spiritual cave for practice. Sengzhen began to build a temple here, persuading people to repair it. He sat upright, directing and showing people the rules. Suddenly, he sensed a dog, not knowing where it came from. Its feet were white, and its body was yellow, naturally tame and docile. It went directly into the cave, carrying soil out in its mouth. It went back and forth for a while, working tirelessly. It ate with the monks and did not drink after noon. This was a strange thing. People from all directions responded and came to join. So they reported this matter to the court. The Sui Emperor (Suí Gāo, refers to Emperor Wen of Sui) valued this matter and gave three sheng (shēng, a unit of volume) of rice every day to supply the daily needs. When the cave was completed, Sengzhen died without effort. The so-called Yinsi Temple is this place. Fashun personally witnessed this event at that time and became even more devoted to Buddhism. He did his best to help build the temple and freely asked to study the Dharma. Later, he went to Qingzhou (Qìngzhōu, place name) to teach the people, persuading them to hold a vegetarian feast, offering food to five hundred people. When it was near the time for the vegetarian meal, the number of people doubled.
來。供主懼焉。順曰。無所畏也。但通周給而莫委供所。由來千人皆足。嘗有清河張弘暢者。家畜牛馬。性本弊惡。人皆患之。賣無取者。順示語慈善。如有聞從。自後更無抵嚙其導發異類為如此也。常引眾驪山。夏中棲靜。地多蟲蟻無因種菜。順恐有損害。就地示之。令蟲移徙。不久往視。如其分齊恰無蟲焉。順時患腫。膿潰外流。人有敬而𠲿者。或有以帛拭者。尋即差愈余膿髮香流氣難比拭帛猶在香氣不歇。三原縣民田薩埵者。生來患聾。又張蘇者。亦患生啞。順聞命來與共言議。遂如常日。永即痊復。武功縣僧毒龍所魅。眾以投之。順端拱對坐。龍遂託病僧言曰。禪師既來。義無久住。極相勞嬈。尋即釋然。故使遠近瘴癘淫邪所惱者無不投造。順不施余術。但坐而對之。識者謂有陰德所感。故幽靈偏敬致。其言教所設。多抑浮詞。顯言正理。神樹鬼廟見即焚除。巫覡所事躬為並儅。禎祥屢見絕無障礙。其奉正也如此。而篤性綿密情兼泛愛。道俗貴賤皆事邀延。而一其言問胸懷莫二。或復重痼難治。深愿未果者。皆隨時指示。普得遂心。時有贊毀二途聞達于耳。相似不知翻作余語。因行南野將度黃渠。其水泛溢。厲涉而度。岸既峻滑。雖登還墮。水忽斷流。便墮陸度。及順上岸水尋還復。門徒目睹而不測其然也。
【現代漢語翻譯】 來（指有人來拜訪）。供主（提供供養的人）感到害怕。順（指某人，下同）說：『沒有什麼可怕的。只要普遍賙濟，不要把供養委託給某個人。向來即使一千人也足夠（分配）。』曾經有個清河人叫張弘暢，家裡養著牛馬，性情本來就很壞，大家都厭惡它們，想賣也賣不掉。順開導他要慈善。如果有人聽從了，之後（牛馬）就不再有牴觸咬人的行爲了，引導啓發異類就像這樣。順經常帶領大家去驪山，夏天在山中安靜地居住。因為地上有很多蟲蟻，無法種菜。順擔心（種菜）會有損害，就當場告訴蟲子們，讓它們遷移。不久去看，（蟲子）就像按照劃分好的區域一樣，恰好沒有蟲子。順當時患了癰腫，膿潰爛流出。有人尊敬他而用口去吸膿，也有人用布去擦拭。很快就痊癒了，剩下的膿發出香味，流出的氣味難以比擬，擦拭的布還在，香味卻沒有消散。三原縣的百姓田薩埵，生來就患有耳聾。還有張蘇，也患有先天性失語癥。順聽說后，來與他們共同交談，（他們）就和正常人一樣了，永遠痊癒了。武功縣的和尚被毒龍所迷惑，大家把他抬來求助。順端正地拱手與他對坐。毒龍就假託生病和尚的口說：『禪師既然來了，我也不好久留。』極盡騷擾之能事，不久就離開了。所以使得遠近被瘴氣、瘟疫、邪祟所困擾的人，沒有不來求助的。順不使用其他法術，只是坐著與他們相對。有見識的人說這是因為陰德所感，所以幽靈鬼怪特別尊敬他。他所說的教誨，大多抑制浮誇的言辭，顯揚正當的道理。神樹鬼廟，見到就焚燒拆除。巫師、巫婆所做的事情，他親自承擔。吉祥的徵兆屢次出現，沒有任何阻礙。他信奉正道的態度就是這樣。而且他忠厚誠實，情意深長，兼顧博愛。對待僧俗、貴賤，都一樣邀請延請，言語詢問都一樣，胸懷坦蕩沒有二心。對於那些病情嚴重難以治癒，願望深切難以實現的人，都隨時指示，使他們普遍地遂心如意。當時有讚揚和詆譭兩種聲音傳到他的耳朵里，（他）好像不知道一樣，把那些話當作多餘的話。一次，他走在南邊的田野上，將要渡過黃渠，河水氾濫。他深一腳淺一腳地涉水而過，岸邊既陡峭又濕滑，即使登上去了還會滑下來。這時，河水突然斷流，（他）便在陸地上走過去了。等到順上了岸，河水隨即又恢復了原樣。門徒們親眼目睹了這一幕，卻不明白其中的原因。
【English Translation】 Lai (referring to someone coming to visit). The provider of offerings (gong zhu) was afraid. Shun (referring to someone, same below) said, 'There is nothing to fear. Just provide universally and do not entrust the offerings to one person. There has always been enough even for a thousand people.' There was once a man from Qinghe named Zhang Hongchang, whose family raised cattle and horses. Their nature was originally bad, and everyone hated them, unable to sell them. Shun enlightened him to be charitable. If someone listened, then (the cattle and horses) would no longer resist or bite, guiding and inspiring different kinds of beings in this way. Shun often led everyone to Mount Li, residing quietly in the mountains during the summer. Because there were many insects and ants on the ground, it was impossible to grow vegetables. Shun was worried that (growing vegetables) would cause harm, so he told the insects on the spot to migrate. Soon after checking, (the insects) were just like they were in a well-divided area, with no insects at all. At that time, Shun suffered from a carbuncle, and pus flowed out. Some people respected him and sucked the pus with their mouths, while others wiped it with cloth. He recovered quickly, and the remaining pus emitted a fragrance, the flowing smell was incomparable, the wiping cloth was still there, but the fragrance did not dissipate. Tian Saduo, a commoner from Sanyuan County, was born deaf. And Zhang Su was also born mute. After Shun heard about it, he came to talk with them, and (they) were just like normal people, and were permanently cured. A monk from Wugong County was bewitched by a poisonous dragon, and everyone brought him for help. Shun sat upright and faced him. The poisonous dragon, pretending to be the sick monk, said, 'Since the Chan master has come, I should not stay long.' He did everything he could to harass him, and soon left. Therefore, those who were troubled by miasma, plagues, and evil spirits from far and near all came for help. Shun did not use other spells, but just sat and faced them. Knowledgeable people said that this was because of the accumulation of hidden virtues, so the spirits and ghosts especially respected him. The teachings he set forth mostly suppressed flamboyant words and promoted proper principles. Divine trees and ghost temples were burned and demolished upon sight. He personally took on the tasks of shamans and witches. Auspicious signs appeared repeatedly without any obstacles. This was his attitude towards upholding the right path. Moreover, he was loyal and sincere, with deep affection and universal love. He treated monks, laity, nobles, and commoners alike, inviting and welcoming them, asking questions in the same way, with an open mind and no ulterior motives. For those who were seriously ill and difficult to cure, and whose deep wishes were difficult to fulfill, he gave instructions at any time, so that they could generally have their wishes fulfilled. At that time, both praise and slander reached his ears, (he) seemed not to know, treating those words as superfluous. Once, he was walking in the southern fields and was about to cross the Huangqu River, which was flooded. He waded through the water with difficulty, the bank was steep and slippery, and even if he climbed up, he would slip down. At this time, the river suddenly stopped flowing, and (he) walked across on land. When Shun reached the shore, the river immediately returned to its original state. The disciples witnessed this scene but did not understand the reason.
所以感通幽顯。聲聞朝野。多有鄙夫利其財食。順言不涉世。全不留心。隨有任用。情志虛遠但服粗弊。卒無兼副。雖聞異議仍大笑之其不競物情又若此也。今上奉其德仰其神引入內禁。隆禮崇敬。儲宮王族懿戚重臣。戒約是投無爽歸禁。以貞觀十四年。都無疾苦。告累門人。生來行法令使承用。言訖如常坐定。于南郊義善寺。春秋八十有四臨終雙鳥投房。悲驚哀切。因即坐送于樊川之北原。鑿穴處之。京邑同嗟。制服亙野。肉色不變經月逾鮮。安坐三週枯骸不散。自終至今。恒有異香流氣尸所。學侶等恐有外侵。乃藏於龕內。四眾良辰赴供彌滿。弟子智儼名貫至相。幼年奉敬雅遵余度。而神用清越振績京皋。華嚴攝論。尋常講說。至龕所化導鄉川。故斯塵不終矣。
釋道英。姓陳氏。蒲州猗氏人也。年十八。叔休律師引令出家。而二親重之。便為取婦。五年同床誓不相觸。素在市販與人同財。乃使妻執燭。分判文疏。付囑留累。遂逃而剃落。至并州炬法師下。聽花嚴等經。學成返邑。其妻尚在。開皇十年。方預大度。乃深惟曰。法相可知。心惑須曉。開皇十九年。遂入解縣太行山柏梯寺。修行止觀。忽然大解。南埵悟人北嶺悟法。二空深鏡坐處樹枝。下映四表。於今見在。因爾營理僧役。以事考心。后在京師
【現代漢語翻譯】 現代漢語譯本： 因此能感應到幽冥和顯現的世界。無論是聲聞乘的修行者還是朝廷和民間，很多人因為貪圖他的財物和食物而順從他的話語，不涉及世俗之事，完全不用心，隨便任用。情感和志向虛無縹緲，只穿粗陋的衣服，最終沒有兼職或副業。即使聽到不同的意見，也只是大笑置之，他這種不與世俗爭競的態度就是這樣。現在皇上敬奉他的德行，仰慕他的神力，將他引入皇宮內院，給予隆重的禮遇和崇高的敬意。太子、王族、后妃親戚、重要大臣，都嚴格遵守他的戒律，沒有誰敢違揹他的禁令。在貞觀十四年，他都沒有疾病痛苦。他告訴自己的門人，生來就是要施行法令，使他們繼承使用。說完話後像平常一樣坐定。在南郊的義善寺圓寂，享年八十四歲。臨終時有兩隻鳥飛入房間，發出悲傷驚恐的哀鳴。於是就在樊川以北的原野上坐化，鑿穴安葬。京城的人們一同嘆息，穿喪服的人遍佈原野。肉身顏色沒有改變，經過一個月更加鮮艷。安坐了三週，枯朽的骸骨沒有散開。從圓寂到現在，一直有奇異的香味和氣流在屍體所在的地方。學侶們擔心有外人侵擾，於是將他藏在龕內。四眾弟子在良辰吉日來供奉，人山人海。弟子智儼，名聲顯赫，地位尊貴。從小就敬奉他，雅正地遵循他的遺風。而且神思清明超脫，在京城一帶弘揚佛法。經常講說《華嚴經》和《攝大乘論》。到龕所在的地方教化鄉里百姓，所以他的功德不會終結。
釋道英（釋：佛教僧侶的尊稱；道英：人名）。姓陳，是蒲州猗氏縣人。十八歲時，叔父休律師引導他出家。但他的父母非常看重他，就為他娶了妻子。五年同床，發誓不相觸碰。他以前在市場上做買賣，與人合夥做生意。於是讓妻子拿著蠟燭，分判文書，交代囑咐完畢，就逃走剃度出家了。到并州炬法師那裡，聽聞《華嚴經》等經典。學成后返回家鄉。他的妻子還在。開皇十年，才正式出家。於是他深深地思考說：『法的表相可以知道，心中的迷惑必須明白。』開皇十九年，就進入解縣太行山的柏梯寺，修行止觀。忽然大徹大悟。南邊的山埵悟到人空，北邊的山嶺悟到法空。二空的深刻境界照耀著他所坐之處的樹枝，向下映照四方。至今還能看到。因此他經營管理僧眾事務，用事情來考驗自己的心。後來在京城。
【English Translation】 English version: Therefore, he could sense the hidden and manifest realms. Whether it was the Shravakas (those who listen to and follow the teachings) or the court and common people, many flattered him for his wealth and food, complying with his words without involving worldly affairs, completely inattentive, and casually employing him. His emotions and aspirations were ethereal and distant, only wearing coarse clothes, and ultimately having no concurrent or secondary roles. Even when hearing dissenting opinions, he would just laugh it off, such was his attitude of not competing with worldly affairs. Now, the Emperor reveres his virtue and admires his spiritual power, bringing him into the inner palace, bestowing grand ceremonies and high respect. The Crown Prince, royal family, consorts, relatives, and important ministers all strictly abide by his precepts, with no one daring to violate his prohibitions. In the fourteenth year of the Zhenguan era, he had no illnesses or suffering. He told his disciples that he was born to enact laws and have them inherited and used. After speaking, he sat down as usual. He passed away at Yishan Temple in the southern suburbs, at the age of eighty-four. At the time of his death, two birds flew into the room, emitting mournful and terrified cries. Thus, he attained Nirvana (final liberation) sitting down in the wilderness north of Fanchuan, where a cave was dug for his burial. The people of the capital lamented together, and those wearing mourning clothes stretched across the fields. The color of his flesh did not change, and after a month it became even more vibrant. He sat upright for three weeks, and his withered bones did not scatter. From his death until now, there has always been a strange fragrance and aura at the place where his body is. Fearing external intrusion, the Sangha (Buddhist community) hid him in a reliquary. Disciples from the four assemblies gather on auspicious days to make offerings, filling the place to capacity. His disciple Zhiyan (Zhiyan: name), renowned and of high status, revered him from a young age, elegantly following his legacy. Moreover, his mind was clear and transcendent, promoting the Dharma (Buddhist teachings) in the capital area. He frequently lectured on the Avatamsaka Sutra (Flower Garland Sutra) and the Mahayana-samgraha (Compendium of Mahayana). He went to the place of the reliquary to teach and guide the local people, so his merits will not end.
釋道英 (Shi Daoying: honorific title for a Buddhist monk; Daoying: name), whose surname was Chen, was a native of Yishi County in Puzhou. At the age of eighteen, his uncle, the Vinaya Master Xiu, guided him to become a monk. However, his parents valued him greatly and arranged a marriage for him. For five years, they shared the same bed, vowing not to touch each other. He used to trade in the market, doing business with others. So he had his wife hold a candle, dividing and judging documents, entrusting and instructing her, and then he escaped and shaved his head to become a monk. He went to Dharma Master Ju in Bingzhou to hear the Avatamsaka Sutra and other scriptures. After completing his studies, he returned to his hometown. His wife was still there. In the tenth year of the Kaihuang era, he formally became a monk. Then he deeply contemplated, saying, 'The appearance of the Dharma can be known, but the confusion in the heart must be understood.' In the nineteenth year of the Kaihuang era, he entered Baiti Temple on Mount Taihang in Jiexian County to practice Samatha-vipassana (calm abiding and insight meditation). Suddenly, he had a great enlightenment. On the southern mound, he realized the emptiness of self, and on the northern ridge, he realized the emptiness of phenomena. The profound realm of the two emptinesses illuminated the branches of the tree where he sat, shining down on all directions. It can still be seen today. Therefore, he managed and administered the affairs of the Sangha, using events to test his mind. Later, he was in the capital.
住勝光寺。從曇遷禪師聽采攝論。講悟既新眾盈五百。多采名教鮮能如理。而英簡時問義。惟陳止觀。無相思塵。諸要槃節。深會大旨。遷彌重之。語諸屬曰。爾雖日考通文義。無擇昏明。得其妙者惟道英乎。自爾儀服飲啖未守篇章。頗為時目作達者也聽講之暇常供僧役。有慕道者。從其所為。因事呈理。調伏心行寄以弘法。常云。余冥目坐禪窮尋理性。如有所詣。及開目后還合常識。故於事務遊觀役心使有薰習。然其常坐開目如線。動逾信宿。初無頓𥇒。后入禪定稍程異跡。大業九年。嘗任直歲。與俗爭地。遽斗不息。便語彼云。吾其死矣。忽然倒仆如死之僵。諸俗同評。道人多詐。以針刺甲。雖深不動。氣絕色變將欲洪膀。傍有智者令其歸命。誓不敢諍。愿還生也。尋言起坐語笑如常。又行龍臺澤池側見魚之遊。乃曰。吾與汝共諍。何者為勝。汝不及我。我可不及汝耶。即脫衣入水。弟子持衣守之。經於六宿。比出。告曰。雖在水中惟弊士坌我耳。又屬嚴冬冰厚雪壯。乃曰。如此平凈之處。何得不眠。遂脫衣仰臥經於三宿。乃起而曰。幾被火炙殺我。如是隨事以法對之。縱任自在誠難偶者。晚還蒲州住普濟寺。置莊三所。麻麥粟田。皆在夏縣東山深隱之所。不與俗爭。用接羈遠。故使八方四部其歸若林。晝則厲眾
僧務。躬事擔運。難險緣者必先登踐。夜則跏坐為說禪觀。時或弊其勞者。聞法不覺其疲。一日說起信論。至真實門。奄然不語怪往觀之氣絕身冷。眾知滅想即而任之。經于累宿方從定起。時河東道遜。高世名僧祖習心道。素同學也。初在解縣領徒盛講。及遜捨命。去英百五十里。未及相報。終夕便知告其眾曰。遜公已逝。相與送乎。人問其故。答曰。此乃俗事。心轉即是。及行中路乃逢告使。其知微通感類皆如此。及終前夕集眾告曰。急須收積。明日間多聚人畜損食穀草。眾不測其言。英亦自運。催促甚急。至夜都了索水剃洗還本坐處。被以大衣。告曰。人謂余為英禪師。禪師之相不可違世。語門人志褒曰。禪師知英氣息可有幾耶。褒以事答。自言如是。因說法要。又曰。無常常也。不可自欺。不可空死。令誦華嚴賢首偈。至臨終勸念善處。明相既現奄然申逝。近人以手循從下而冷。即貞觀十年九月中也。春秋七十有七。初將終日。眾問後事。英曰。佛有明教。但依行之。則無累矣。英何言哉。時感群鳥集房。數盈萬計。悲鳴相切。及其終夕。褒公侍側。見有青衣二童。執花而入。紫氣如光從英身出騰焰屋棟。及明霧結週二十里。人物失光。三日方歇。蒲晉一川。化行之所聞哀屯赴如喪重親。遠驗英言不有損失。又
感僧牛吼叫聲徹數里流淚嗚咽不食水草經於七日。將欲藏殮。道俗爭之。僉曰。英不樂喧譁。但存道業便即莊南(夏禹城東延年陵東。鑿土龕之)才下一钁地忽大震。人各攬草臨臥地驚懾。周十五里皆大動怖。又感白虹兩道連龕柩所。白鳥二頭翔鳴柩上。至於龕所迴旋而逝。詳英道開物悟慧解入神。故得靈相氤氳。存亡總萃不負身世。誠斯人乎。
釋叉德。姓徐。雍州醴泉人。形質長偉秀眉骨面。立履清白服粗素衣。而放言來事多所弘獎。年有兇暴毒勵流者。必先勸四民令奉三寶。其所施設或禮佛設齋。或稱名唸誦。用其言者皆攘災禍。有不信者莫不殃終。預記未然略如對目。時遭亢旱。懼而問焉。叉以手指撝。某日當雨。但齊某處。約時雨至。必如其言。或蝗暴廣狹。澤潤淺深。事符明鏡不漏纖失。且執志清慎。不濫刑科。力所未行不受其法。故壯年在道惟遵十戒。而於篇聚雜相。多所承修。末於九峻山南。造阿耨達池。並鐫石缽。即于池側用濟眾生。以貞觀十二年。卒于山舍。百姓感焉。為起白塔。苕然上表。
釋智則。姓憑。雍州長安人。二十出家。止辯才寺。聽凝法師攝論四十餘遍。性度掉舉僅絕觀採。恒披敗納裙垂膝上。有問其故則云。衣長多立耳。游浪坊市宿止寺中。銷聲京邑將五十載。財
【現代漢語翻譯】 現代漢語譯本： 感動得僧牛吼叫的聲音響徹數里，流淚嗚咽，不吃水草，持續了七天。準備安葬的時候，僧俗兩界的人都爭相參與。大家一致認為，英公不喜歡喧譁，只要儲存他的道業就好，於是就在莊南（夏禹城東，延年陵東，鑿土為龕的地方）安葬。剛挖下一鋤頭，地面忽然劇烈震動，人們各自抓住草，趴在地上，驚恐萬分。周圍十五里都發生了劇烈的震動，令人恐懼。又感應到兩條白虹連線到龕和棺材所在的地方，兩隻白鳥在棺材上盤旋鳴叫。鳥兒在龕的上方盤旋了一陣后飛走了。詳細考察英公的道行，他開物明理，悟性極高，智慧通神，所以才能得到如此靈異的景象，無論生死都聚集了這些瑞相，沒有辜負此生。真是這樣的人啊。 釋叉德（Shicha De，人名），姓徐，是雍州醴泉人。他身材高大魁梧，眉清目秀。站立行走都很清白，穿著粗布素衣。他預言未來之事，多有應驗。每當遇到兇年，有暴病流行的時候，他總是先勸說士、農、工、商各界人士信奉三寶（佛、法、僧）。他所做的，或是禮佛設齋，或是稱念佛名。聽從他建議的人，都能消除災禍。不相信他的人，沒有不遭受災殃的。他預先記述未來之事，就像親眼所見一樣。當時遇到大旱，人們恐懼地向他詢問。叉德用手指指點，說某日應當下雨。只要在某處齋戒，約定的時間雨就會到來，必定如他所說。或者蝗災的範圍大小，雨水的深淺，都像明鏡一樣準確，沒有絲毫差錯。而且他秉持清廉謹慎的志向，不濫用刑罰。能力所不能及的事情，不接受相關的法令。所以壯年時在道觀中，只遵守十戒。對於佛教的篇章、聚會、雜事等，多有繼承和修繕。晚年在九峻山南，建造阿耨達池（Anavatapta，無熱惱池），並雕刻石缽，就在池邊用來救濟眾生。在貞觀十二年，在山中的住所去世。百姓們感念他，為他建造了白塔，苕然上表奏明。 釋智則（Shizhi Ze，人名），姓憑，是雍州長安人。二十歲出家，住在辯才寺。聽凝法師講解《攝大乘論》四十多遍。性格輕浮，幾乎沒有觀照和反省。經常披著破舊的袈裟，裙子垂到膝蓋上。有人問他原因，他就說，『衣服長了，可以多站一會兒。』他在京城遊蕩，住在寺廟裡，默默無聞地度過了將近五十年。財富...
【English Translation】 English version: The sound of the monk's ox bellowing in sorrow resonated for miles, tears streaming down as it refused to eat or drink for seven days. As preparations were made for burial, monks and laypeople alike vied for the honor. All agreed that Ying (name of the monk) disliked commotion and that preserving his Dharma practice was paramount. Thus, he was laid to rest south of Zhuang (east of Xia Yu's city, east of the Yan Nian Mausoleum, in a niche carved into the earth). The moment the first clod of earth was turned, a great earthquake shook the ground, causing people to grab handfuls of grass and lie prone in fear. The tremor was felt for fifteen miles around, inspiring terror. Furthermore, two white rainbows appeared, connecting the niche to the coffin, and two white birds circled and cried above the coffin. After circling the niche for a time, they flew away. Upon closer examination of Ying's path, it is clear that he possessed the ability to illuminate principles, a profound understanding, and wisdom that bordered on the divine. This is why he was able to manifest such auspicious signs, gathering these auspicious omens in both life and death, and not betraying his life in this world. Truly, he was such a person. Shi Cha De (Shicha De, name of a monk), whose surname was Xu, was a native of Liquan in Yongzhou. He was tall and imposing, with refined eyebrows and a noble face. His conduct was pure and upright, and he wore simple, coarse clothing. His predictions of future events were often accurate and widely praised. Whenever there was a year of famine or a violent epidemic, he would always first exhort the scholars, farmers, artisans, and merchants to take refuge in the Three Jewels (Buddha, Dharma, Sangha). What he did was either to worship the Buddha and offer vegetarian feasts, or to recite the Buddha's name. Those who followed his advice were able to avert disasters. Those who did not believe him invariably met with misfortune. His predictions of future events were as clear as if he were seeing them with his own eyes. At that time, there was a great drought, and people fearfully asked him about it. Cha De pointed with his finger and said that it would rain on a certain day. As long as they observed a fast in a certain place, the rain would come at the appointed time, just as he had said. Whether the locust plague was widespread or limited, or whether the rainfall was shallow or deep, the events were as accurate as a mirror, without the slightest error. Moreover, he maintained a pure and cautious aspiration, and did not abuse the use of punishments. He did not accept laws that were beyond his ability to carry out. Therefore, in his youth, he only observed the ten precepts in the Taoist temple. He inherited and repaired many Buddhist scriptures, gatherings, and miscellaneous affairs. In his later years, he built Anavatapta Lake (Anavatapta, lake without heat) south of Jiujun Mountain, and carved a stone bowl, which he used to help all living beings by the lake. He passed away in his mountain dwelling in the twelfth year of the Zhenguan era. The people were moved by him and built a white pagoda for him. Tiao Ran submitted a memorial to the emperor. Shi Zhi Ze (Shizhi Ze, name of a monk), whose surname was Ping, was a native of Chang'an in Yongzhou. He became a monk at the age of twenty and resided in the Biancai Temple. He listened to Dharma Master Ning explain the Mahāyānasaṃgraha (Compendium on the Great Vehicle) more than forty times. His nature was frivolous, and he had little contemplation or reflection. He often wore a tattered robe with the skirt hanging down to his knees. When asked why, he would say, 'If the clothes are long, I can stand for a longer time.' He wandered around the capital, staying in temples, and lived quietly for nearly fifty years. Wealth...
法食息一同僧伍。房施單床上加以薦。瓦碗木匙余無一物。或見其襤褸為經營者。隨得服用。言終不及。則雖同僧住形有往來。門無開閉。同房僧不知靈異。號為狂者。則聞之仰面笑曰。道他狂者。不知自狂。出家離俗只為衣食。往往遮障鎖門鎖櫃。費時亂業。種種聚斂役役不安。此而非狂。更無狂者。乃撫掌大笑。則性嗜馎飽。寺北有王摩訶家。恒令辦之。須便輒往。因事伺候。兩處俱見。方委分身。而言行相投。片無瑕謬。自貞觀來。恒獨房宿竟夜端坐。嘅𠻳達曙。余親目見。故略述其相云。
釋通達。雍州人。三十出家。棲止無定。初辭世壤遍訪明師。委問道方皆無稱悅。乃入太白山。不赍糧粒不擇林巖。饑則食草息則依樹。端坐思玄動逾晦序。意用漠漠投解無歸。經跨五年棲遑靡息。因以木打塊。塊破形銷。既睹斯緣廓然大悟。晚住京師律藏寺。游聽大乘。情量虛蕩。一裙一帔布納重縫。所著麻鞋經三十載。繒帛雜飾未曾冠體。冬夏一服不蔽冰炎。常于講席評敘玄奧。而不肖之夫言行矛楯。及至飲啖無異俗人。達曰。大乘之學豈其爾耶。若指聖懷斯寔凡庶。余不同也。左僕射房玄齡。聞而異焉。迎至第中。父事隆重。而達體。道為功性不拘檢。或單裙露腹。或放達余言。玄齡以風表處之。不以形言致隔
【現代漢語翻譯】 現代漢語譯本： 法衣、食物和休息的地方與僧眾一樣。寺院提供的單人床上鋪著草墊。只有瓦碗和木勺，沒有其他任何東西。如果看到他衣衫襤褸，有人為他經營，他也會隨意接受使用，從不道謝。雖然與僧眾同住，但只是形體上的往來，他的房門從不關閉。同房的僧人不知道他的靈異之處，稱他為瘋子。他聽到後仰面大笑說：『說別人是瘋子，卻不知道自己才是瘋子。出家離開世俗只是爲了衣食，卻常常用鎖鎖住門和櫃子，浪費時間，擾亂修行，各種聚斂，役役不安。這如果不是瘋，還有什麼更瘋的呢？』於是拍手大笑。他的性情嗜好吃飽飯，寺廟北邊有王摩訶家，總是讓他去那裡準備食物。他需要的時候就去，因為有事在那裡伺候，兩處都見到他，才知道他有分身的能力。他的言行舉止都很合拍，沒有絲毫瑕疵。自從貞觀年間以來，他總是獨自在房間里住宿，整夜端坐，嘆息直到天亮。我親眼所見，所以略微敘述他的相貌。
釋通達（Shi Tongda），雍州人。三十歲出家，居無定所。起初辭別家鄉，遍訪名師，但所問道理都不能讓他滿意。於是進入太白山，不攜帶糧食，不選擇林木巖石，飢餓時就吃草，休息時就靠著樹，端坐思考玄妙的道理，行動也遵循著晦朔的規律。他的心意空曠，尋求解脫卻無處可歸，經歷了五年，棲身流浪沒有停止。於是用木頭敲打土塊，土塊破碎，形體消失。看到這個因緣，他豁然大悟。晚年住在京城的律藏寺，遊學聽聞大乘佛法，心懷虛曠。一件裙子一件披風，都是用粗布多次縫補而成。穿的麻鞋已經有三十年了。絲綢雜飾從未穿戴在身上。冬夏都是一套衣服，不能遮蔽冰冷和炎熱。他常常在講席上評述玄奧的道理，但是那些不賢的人言行矛盾，甚至在吃喝方面與俗人沒有區別。通達說：『大乘佛法的學習難道是這樣的嗎？如果說他們懷有聖人的心，實際上卻是凡夫俗子。我與他們不同。』左僕射房玄齡（Fang Xuanling）聽說了他的事，感到很驚異，迎接他到自己的府邸，像對待父親一樣尊敬他。而通達以道為功，性情不拘束，有時只穿一條裙子露出肚子，有時放縱言語。玄齡以他的風度來對待他，不因為他的外形而產生隔閡。
【English Translation】 English version: His Dharma robes, food, and lodging were the same as the other monks. The single bed provided by the monastery was covered with a straw mat. He only had an earthenware bowl and a wooden spoon; nothing else. If someone saw him in tattered clothes and offered to provide for him, he would accept it without a word of thanks. Although he lived with the other monks, it was only a physical association; his door was never closed. The monks in his room did not know of his spiritual abilities and called him a madman. When he heard this, he laughed and said, 'They call others madmen, but they do not know that they themselves are mad. They leave the world to become monks only for food and clothing, yet they often lock their doors and chests, wasting time, disrupting their practice, and accumulating possessions in a restless manner. If this is not madness, what is?' Then he clapped his hands and laughed. He had a fondness for eating his fill. The Wang Maha family north of the temple always provided food for him. He would go there whenever he needed it, serving them when needed. He was seen in both places, and it was then that people realized he had the ability to bilocate. His words and actions were always appropriate, without any flaws. Since the Zhenguan era, he always slept alone in his room, sitting upright all night, sighing until dawn. I saw this with my own eyes, so I have briefly described his appearance.
Shi Tongda (釋通達), a man from Yongzhou (雍州). He became a monk at the age of thirty and lived without a fixed abode. Initially, he left his hometown and visited many famous teachers, but the doctrines he inquired about did not satisfy him. So he entered Mount Taibai (太白山), carrying no food and not choosing forests or rocks. When hungry, he ate grass; when resting, he leaned against trees. He sat upright, contemplating profound principles, and his actions followed the cycles of the moon. His mind was vast, seeking liberation but finding nowhere to return. He spent five years wandering without rest. Then, he used a piece of wood to strike a clod of earth, and the clod broke and its form disappeared. Seeing this cause and condition, he suddenly attained enlightenment. In his later years, he lived in the Lvzang Temple (律藏寺) in the capital, studying and listening to Mahayana Buddhism, his mind empty and vast. He wore a skirt and a robe, both repeatedly patched with coarse cloth. The hemp shoes he wore were thirty years old. He never wore silk or ornaments. He wore the same set of clothes in winter and summer, unable to shield himself from the cold and heat. He often discussed profound principles in lectures, but those who were not virtuous contradicted themselves in word and deed, and even in eating and drinking were no different from ordinary people. Tongda said, 'Is this how Mahayana Buddhism is studied? If they claim to have the minds of sages, they are actually ordinary people. I am different from them.' The Left Minister Fang Xuanling (房玄齡) heard of his deeds and was amazed. He welcomed him to his residence and treated him with the respect due to a father. Tongda, however, valued the Dharma and was unconstrained by convention. Sometimes he would wear only a skirt and expose his belly, and sometimes he would speak freely. Xuanling treated him with respect for his character and did not let his appearance create a barrier.
。其見貴如此也。常以飲水啖菜。任性游縱。或攬折蒿藋生宛而食。至於桃杏瓜果必生吞皮核。人問所由。云信施難棄也。貞觀已來稍顯神異。往至人家。歡笑則吉愁懆必兇。或索財賄。或索功力。隨命多少則須依送。若違其語后失過前。有人騎驢歷寺遊觀。達往就乞。惜而不施。其驢尋死。斯例不一也。故京室貴賤。咸宗事之。福禍由其一言。說導唯存離著。所得財利並營寺宇。大將軍薛萬均。初聞異行。迎宅供養百有餘日。不違正軌。忽於一夜索食慾啖。初不與之。苦求不已。試與遂食。從爾已后稍改前跡。專顯變應。其行多僻。欲往入內宿。將軍兄弟大怒。打之幾死。仰而告曰。卿已打我。身肉都毀血污不凈。可作湯洗。待沸涌已。脫衣入鑊。狀如冷水。旁人怖之。猶索加火。遂合宅驚奉恣其寢處。曾負人錢百有餘貫。后既辦得無人可送。乃將錢寺門伺覓行人。隨負多少倩達西市。眾皆止之。而達付而不禁。及往勘儅不失一文。斯達量虛懷。定難準也。時逢米貴欲設大齋。乃命寺家多令疏請。及至明旦。來赴數千。而供度闃然不知何擬。大眾咎之。達曰。他許送供。計非妄語。臨至齋時僧徒欲散。忽見熟食美膳連車接輿充道而來。即用施設。乃大餘長。並供僧庫。都不委其所從來。食訖須臾人車不見。今盛業京
輦。朝野具瞻。敘事而舒。故不曲盡。
續高僧傳卷第二十五 感通上
◎釋明琛。齊人。少遊學兩河。以通鑑知譽。然經論雖富。而以徴難為心。當魏明代釋門云盛。琛有學識游肆而已。故其雅量頗非鴻業。時有智翼沙門。道聲載穆。遠近望塵學門若市。琛不勝幽情深忌聲略。私結密交廣搜論道。初為屋子論議法。立圖著經。外施名教內構言引。牽引出入罔冒聲說。聽言可領。及述茫然。勇意之徒相從雲集。觀圖望經恍若雲夢。一從指授渙若冰消。故來學者先辦泉帛。此屋子法入學遂多。余有獲者不能隱秘。故琛聲望少歇於前。乃更撰蛇勢法。其勢若葛亮陣圖。常山蛇勢擊頭尾至。大約若斯。還以法數傍蛇比擬。乍度乍卻前後參差。余曾見圖極是可畏。畫作一蛇可長三尺。時屈時伸傍加道品。大業之季。大有學之。今則不行。想應絕滅。初琛行蛇論遍於東川。有道行者深相諫喻。決意已行博為道藝。潞州上邑思弘法華。乃往巖州林慮縣洪谷寺請僧。忘其名。往講。琛素與知識。聞便往造。其人聞至中心戰灼。知琛論道不可相抗。乃以情告曰。此邑初信。事須歸伏諸士俗等已有傾心。愿法師不遺故舊。共相成贊。今有少衣裁。輒用相奉琛體此懷乃投絹十匹。琛曰。本來於此。可有陵架意耶。幸息此心。然
不肯去。欲聽一上。此僧彌怖。事不獲已如常上講。琛最後入堂。赍絹束掇在眾中曰。高座法師昨夜以絹相遺。請不須論議。然佛法宏曠。是非須分。脫以邪法化人。幾許誤諸士俗。高座聞此懾怖無聊。依常唱文如疏所解。琛即喚住欲論至理。高座爾時神意奔勇。泰然待問。琛便設問。隨問便解。重疊雖多無不通義。琛精神擾攘。思難無從。即從座起曰。高座法師猶來闇塞。如何今日頓解若斯。當是山中神鬼助其念力。不爾何能至耶。高座合堂一時大笑。琛即出邑。共伴二人。投家乞食。既得氣滿噎而不下。余解喻。何所諍耶。論議不來天常大理。何因頓起如許煩惱。琛不應。相隨東出。步步嘆吒登嶺。困極止一樹下。語二伴曰。我今煩惱熱不可言。意恐作蛇。便解剔衣裳。赤露而臥。翻覆不定。長展兩足。須臾之間。兩足忽合。而為蛇尾。翹翹上舉。仍自動轉語伴曰。我作蛇勢論今報至矣。卿可上樹。蛇心若至。則有吞噬之緣。可急急上樹。心猶未變。伴便上樹。仍共交語。每作蛇論。果至如何。言語之間。奄便全身作蛇。唯頭未變亦不復語。宛轉在地舉頭自打。打仍不止。遂至於碎。欻作蟒頭。身形忽變長五丈許。舉首四視目如火星。於時四面無量諸蛇一時總至。此蟒舉頭。去地五六尺許。趣谷而下。諸蛇相隨而
【現代漢語翻譯】 現代漢語譯本： 他不肯離去，想要再聽一次講經。那位講經僧人非常害怕，但事已至此，不得不像往常一樣開始講經。道琛最後進入佛堂，帶著一捆絹布，放在眾人之中，說道：『高座法師昨夜用絹布相贈，請恕我不能不辯論。然而佛法博大精深，是非必須分明。如果用邪法教化他人，會誤導多少士人和百姓！』高座法師聽了這話，驚恐不安，只能按照慣例唸誦經文，按照註釋講解。道琛立刻叫住他，想要辯論至理。高座法師當時精神振奮，泰然自若地等待提問。道琛便開始提問，高座法師隨問隨解，即使問題重複多次，也能通達義理。道琛精神煩亂，思緒混亂，無從辯駁，便從座位上站起來說：『高座法師向來愚昧閉塞，為何今日突然理解如此透徹？想必是山中的神鬼幫助他提升了念力，否則怎麼可能達到這種程度？』高座法師和滿堂聽眾一時大笑。道琛隨即離開邑地，和兩個同伴一起，到家家戶戶乞討食物。得到食物后，他卻氣滿胸膛，無法下嚥。同伴勸解他：『爭論什麼呢？辯論不符合天道常理，為何突然生起如此多的煩惱？』道琛沒有迴應，和同伴一起向東走去，一邊走一邊嘆息，登上山嶺。他疲憊至極，在一棵樹下停了下來，對兩個同伴說：『我現在煩惱得難以忍受，恐怕要變成蛇了。』便脫下衣裳，赤身裸體地躺下，翻來覆去，伸直雙腿。一會兒，他的雙腿突然合在一起，變成了蛇尾，高高翹起，並且自動轉動。他告訴同伴說：『我變成蛇的預兆應驗了！你們快上樹，如果蛇性發作，就會有吞噬你們的可能，快點上樹！如果我的心還沒有完全改變。』同伴便上了樹，仍然和他交談，每次問他變成蛇的情況，結果如何。說話之間，他突然全身都變成了蛇，只有頭還沒有變，也不能說話了。他在地上翻滾，舉起頭來自己撞擊地面，撞擊不止，直到頭顱破碎，突然變成蟒蛇的頭。他的身形也突然變長，大約五丈左右，抬起頭來四處張望，眼睛像火星一樣。這時，四面八方無數的蛇一時之間都聚集過來。這條蟒蛇抬起頭，離地五六尺左右，向山谷爬去，眾蛇跟隨著它。
【English Translation】 English version: He refused to leave, desiring to listen one more time. The monk giving the lecture was very frightened, but having come to this, he had no choice but to begin the lecture as usual. Dao Chen (name of a monk) entered the hall last, carrying a bundle of silk, which he placed among the crowd, saying, 'The High Seat Dharma Master (term for the lecturing monk) gifted me silk last night; please excuse me for needing to debate. However, the Buddha-dharma is vast and profound, and right and wrong must be distinguished. If one uses heretical teachings to transform people, how many scholars and commoners will be misled!' The High Seat Dharma Master, hearing this, was terrified and uneasy, and could only recite the scriptures as usual, explaining according to the commentaries. Dao Chen immediately stopped him, wanting to debate the ultimate truth. The High Seat Dharma Master at that time was spiritually invigorated, calmly awaiting questions. Dao Chen then began to ask questions, and the High Seat Dharma Master answered and explained each one, even if the questions were repeated many times, he could understand the meaning thoroughly. Dao Chen was mentally disturbed, his thoughts confused, and he could not refute him, so he stood up from his seat and said, 'The High Seat Dharma Master has always been ignorant and closed-minded, why is it that today he suddenly understands so thoroughly? It must be that the gods and ghosts in the mountains are helping him to enhance his power of thought, otherwise how could he have reached this level?' The High Seat Dharma Master and the entire hall of listeners burst into laughter. Dao Chen then left the town, and with two companions, went from house to house begging for food. After obtaining food, he was so full of anger that he could not swallow it. His companions advised him, 'What are you arguing about? Debate does not conform to the natural order of things, why did you suddenly generate so much vexation?' Dao Chen did not respond, and together with his companions, he walked eastward, sighing as he climbed the mountain. He was extremely tired, and stopped under a tree, saying to his two companions, 'I am now so afflicted with vexation that I cannot bear it, I am afraid I will turn into a snake.' Then he took off his clothes, lay down naked, tossing and turning, stretching out his legs. After a while, his legs suddenly merged together, turning into a snake's tail, which curled upwards and moved automatically. He told his companions, 'The omen of me turning into a snake has come true! You two quickly climb the tree, if the snake nature takes over, there will be a possibility of devouring you, quickly climb the tree! If my mind has not completely changed.' The companions then climbed the tree, still talking to him, each time asking him about the situation of turning into a snake, and what the result was. In the midst of speaking, his entire body suddenly turned into a snake, only his head had not changed, and he could no longer speak. He rolled on the ground, raising his head to strike the ground himself, striking without stopping, until his head was shattered, and suddenly turned into the head of a python. His body also suddenly became long, about five zhang (丈, a unit of length, approximately 10 feet) or so, raising his head and looking around, his eyes like fiery stars. At this time, countless snakes from all directions gathered at once. This python raised its head, about five or six chi (尺, a unit of length, approximately 1 foot) above the ground, and crawled towards the valley, with the snakes following it.
去。其伴目驗斯報。至鄴說之。
◎續高僧傳卷第三十五
唐釋道宣撰
感通篇中(本傳三十九人 附見四人)
齊趙州頭陀沙門釋僧安傳一
周益州青城山飛赴寺香阇梨傳二
益州多寶寺猷禪師傳三
益州沙門釋僧度傳四
益州野安寺衛元嵩傳五
前梁益州沙門釋尚圓傳六
後梁荊州玉泉山釋法行傳七
荊州神山釋道穆傳八
隋初荊州四望山開聖寺釋智曠傳九
涪州相思寺釋無相傳十
濾州等行寺釋童進傳十一
益州沙門釋富上傳十二
鄭州會善寺釋明恭傳十三
益州長陽山釋法進傳十四
代州耆阇寺釋道幽傳十五
襄州禪居寺岑阇梨傳十六
丹陽天保寺通阇梨傳十七
京師凝觀寺釋法慶傳十八(單道琮)
益州天敕山釋德山傳十九(旭上)
荊州青溪山釋道悅傳二十
荊州內華寺釋慧耀傳二十一
東嶽沙門釋道辯傳二十二(神辯)
益州建明寺釋慧琳傳二十三
京師救度寺釋洪滿傳二十四
唐益州福化寺釋慧聰傳二十五
京師法海寺釋法通傳二十六
荊州開聖寺釋慧因傳二十七
巴陵顯安寺釋法施傳二十八
【現代漢語翻譯】 現代漢語譯本： 他去了。他的同伴親眼驗證了這件事的真實性，到達鄴城后將此事講述了出來。
◎續高僧傳卷第三十五
唐朝釋道宣撰
感通篇中（本傳三十九人，附見四人）
齊趙州頭陀沙門釋僧安傳一
周益州青城山飛赴寺香阇梨傳二
益州多寶寺猷禪師傳三
益州沙門釋僧度傳四
益州野安寺衛元嵩傳五
前梁益州沙門釋尚圓傳六
後梁荊州玉泉山釋法行傳七
荊州神山釋道穆傳八
隋初荊州四望山開聖寺釋智曠傳九
涪州相思寺釋無相傳十
濾州等行寺釋童進傳十一
益州沙門釋富上傳十二
鄭州會善寺釋明恭傳十三
益州長陽山釋法進傳十四
代州耆阇寺釋道幽傳十五
襄州禪居寺岑阇梨傳十六
丹陽天保寺通阇梨傳十七
京師凝觀寺釋法慶傳十八（單道琮）
益州天敕山釋德山傳十九（旭上）
荊州青溪山釋道悅傳二十
荊州內華寺釋慧耀傳二十一
東嶽沙門釋道辯傳二十二（神辯）
益州建明寺釋慧琳傳二十三
京師救度寺釋洪滿傳二十四
唐益州福化寺釋慧聰傳二十五
京師法海寺釋法通傳二十六
荊州開聖寺釋慧因傳二十七
巴陵顯安寺釋法施傳二十八
【English Translation】 English version: He went. His companion personally verified the truth of this matter and, upon arriving in Ye (a city in ancient China), recounted it.
◎ Continued Biographies of Eminent Monks, Volume 35
Compiled by Monk Daoxuan of the Tang Dynasty
Section on Responses to Spiritual Influence (39 biographies, 4 additional mentions)
Biography 1:釋僧安 (Shi Seng'an), a wandering ascetic monk of Zhao Prefecture in Qi
Biography 2: 香阇梨 (Xiang Sheli), of Feifu Temple on Qingcheng Mountain in Yi Prefecture during the Zhou Dynasty
Biography 3: 猷禪師 (You Chanshi), of Duobao Temple in Yi Prefecture
Biography 4: 釋僧度 (Shi Sengdu), a monk of Yi Prefecture
Biography 5: 衛元嵩 (Wei Yuansong), of Ye'an Temple in Yi Prefecture
Biography 6: 釋尚圓 (Shi Shangyuan), a monk of Yi Prefecture during the Former Liang Dynasty
Biography 7: 釋法行 (Shi Faxing), of Yuquan Mountain in Jing Prefecture during the Later Liang Dynasty
Biography 8: 釋道穆 (Shi Daomu), of Shen Mountain in Jing Prefecture
Biography 9: 釋智曠 (Shi Zhikuang), of Kaisheng Temple on Siwang Mountain in Jing Prefecture during the early Sui Dynasty
Biography 10: 釋無相 (Shi Wuxiang), of Xiangsi Temple in Fu Prefecture
Biography 11: 釋童進 (Shi Tongjin), of Denghang Temple in Lü Prefecture
Biography 12: 釋富上 (Shi Fushang), a monk of Yi Prefecture
Biography 13: 釋明恭 (Shi Minggong), of Huishan Temple in Zheng Prefecture
Biography 14: 釋法進 (Shi Fajin), of Changyang Mountain in Yi Prefecture
Biography 15: 釋道幽 (Shi Daoyou), of Qisha Temple in Dai Prefecture
Biography 16: 岑阇梨 (Cen Sheli), of Chanjusi Temple in Xiang Prefecture
Biography 17: 通阇梨 (Tong Sheli), of Tianbao Temple in Danyang
Biography 18: 釋法慶 (Shi Faqing), of Ningguan Temple in the capital (also 單道琮 (Dan Daocong))
Biography 19: 釋德山 (Shi Deshan), of Tianchi Mountain in Yi Prefecture (also 旭上 (Xu Shang))
Biography 20: 釋道悅 (Shi Daoyue), of Qingxi Mountain in Jing Prefecture
Biography 21: 釋慧耀 (Shi Huiyao), of Neihua Temple in Jing Prefecture
Biography 22: 釋道辯 (Shi Daobian), a monk of Dongyue (also 神辯 (Shenbian))
Biography 23: 釋慧琳 (Shi Huilin), of Jianming Temple in Yi Prefecture
Biography 24: 釋洪滿 (Shi Hongman), of Jiudu Temple in the capital
Biography 25: 釋慧聰 (Shi Huicong), of Fuhua Temple in Yi Prefecture during the Tang Dynasty
Biography 26: 釋法通 (Shi Fatong), of Faha Temple in the capital
Biography 27: 釋慧因 (Shi Huiyin), of Kaisheng Temple in Jing Prefecture
Biography 28: 釋法施 (Shi Fashi), of Xian'an Temple in Baling
初蜀川沙門釋慧岸傳二十九
初荊州開聖寺釋法運傳三十
幽州北狄帝示階沙門傳三十一
箕州護明寺釋智顯傳三十二
蘇州常樂寺釋法聰傳三十三
代州昭果寺釋僧明傳三十四
代州五臺山釋明隱傳三十五
代州五臺山釋法空傳三十六
京師定水寺釋明𤀹傳三十七
京師普光寺釋明解傳三十八(宋尚禮)
兗州法集寺釋法沖傳三十九
釋僧安。不知何人。戒業精苦坐禪講解。時號多能。齊文宣時。在王屋山。聚徒二十許人講涅槃。始發題有雌雉。來座側伏聽。僧若食時出外飲啄。日晚上講依時赴集。三卷未了遂絕不至。眾咸怪之。安曰。雉今生人道。不須怪也。武平四年。安領徒至越州行頭陀。忽云。往年雌雉應生在此。徑至一家。遙喚雌雉。一女走出。如舊相識。禮拜歌喜。女父母異之。引入設食。安曰。此女何故名雌雉耶。答曰。見其初生髮如雉毛。既是女故名雌雉也。安大笑為述本緣。女聞涕泣。苦求出家。二親欣然許之。為講涅槃。聞便領解一無遺漏。至后三卷。茫然不解。於時始年十四。便就講說。遠近咸聽。嘆其宿習。因斯躬勸。從學者眾矣。
香阇梨者。莫測其來。以梁初至益州青城山飛赴寺。欣然有終志。時
【現代漢語翻譯】 現代漢語譯本
初蜀川沙門釋慧岸傳二十九 初荊州開聖寺釋法運傳三十 幽州北狄帝示階沙門傳三十一 箕州護明寺釋智顯傳三十二 蘇州常樂寺釋法聰傳三十三 代州昭果寺釋僧明傳三十四 代州五臺山釋明隱傳三十五 代州五臺山釋法空傳三十六 京師定水寺釋明𤀹傳三十七 京師普光寺釋明解傳三十八(宋尚禮) 兗州法集寺釋法沖傳三十九 釋僧安。不知是哪裡人。持戒精嚴，勤苦坐禪和講解佛法，當時號稱多才多藝。北齊文宣帝時，在王屋山，聚集了二十多個弟子講解《涅槃經》。剛開始講的時候，有一隻雌雉雞，來到座位旁邊趴著聽講。僧人吃飯的時候，它就出去飲水啄食。每天晚上講經的時候，它就按時來聚集。講到第三卷還沒有結束，這隻雌雉雞就再也不來了。大家都覺得奇怪。僧安說：『這隻雉雞現在已經轉生為人道了，不必覺得奇怪。』北周武平四年，僧安帶領弟子到越州修行頭陀行。忽然說：『往年的那隻雌雉雞應該轉生在這裡。』直接到了一戶人家，遠遠地呼喚『雌雉』。一個女子跑出來，好像舊相識一樣，禮拜歌唱，非常高興。女子的父母覺得很奇怪，邀請他們進去設定齋飯。僧安問：『這個女子為什麼名叫雌雉呢？』回答說：『看見她剛出生的時候頭髮像雉雞的羽毛，因為是女孩所以名叫雌雉。』僧安大笑，為他們講述了事情的本末緣由。女子聽了哭泣，苦苦哀求出家。她的父母欣然答應了她。僧安為她講解《涅槃經》，她一聽就領悟理解，沒有一點遺漏。講到後面的第三卷，茫然不解。當時女子才十四歲，就開始講解佛法，遠近的人都來聽講，讚歎她有宿世的善根。因此親自勸導，跟隨她學習的人很多。 香阇梨（尊稱）這個人，沒有人知道他從哪裡來，在梁朝初年到達益州青城山飛赴寺，欣然有在此終老的志向。
【English Translation】 English version
Biographies of Eminent Monks:釋慧岸 (Shi Hui'an), a Shramana (Buddhist monk) from early Shu (Sichuan), Chapter 29 Biographies of Eminent Monks: 釋法運 (Shi Fayun), from 開聖寺 (Kaisheng Temple) in Jingzhou, Chapter 30 Biographies of Eminent Monks: A Shramana from Youzhou, who was shown the path by the Northern Di Emperor, Chapter 31 Biographies of Eminent Monks: 釋智顯 (Shi Zhixian), from 護明寺 (Huming Temple) in Jizhou, Chapter 32 Biographies of Eminent Monks: 釋法聰 (Shi Facong), from 常樂寺 (Changle Temple) in Suzhou, Chapter 33 Biographies of Eminent Monks: 釋僧明 (Shi Sengming), from 昭果寺 (Zhaoguo Temple) in Daizhou, Chapter 34 Biographies of Eminent Monks: 釋明隱 (Shi Mingyin), from 五臺山 (Mount Wutai) in Daizhou, Chapter 35 Biographies of Eminent Monks: 釋法空 (Shi Fakong), from 五臺山 (Mount Wutai) in Daizhou, Chapter 36 Biographies of Eminent Monks: 釋明𤀹 (Shi Mingyan), from 定水寺 (Dingshui Temple) in the capital, Chapter 37 Biographies of Eminent Monks: 釋明解 (Shi Mingjie), from 普光寺 (Puguang Temple) in the capital, Chapter 38 (Song Shangli) Biographies of Eminent Monks: 釋法沖 (Shi Fachong), from 法集寺 (Faji Temple) in Yanzhou, Chapter 39 釋僧安 (Shi Seng'an). It is unknown where he came from. He was strict in observing precepts, diligently practiced meditation and lectured on the Dharma. At that time, he was known as versatile. During the time of Emperor Wenxuan of the Northern Qi Dynasty, he was at Mount Wangwu, gathering more than twenty disciples to lecture on the 'Nirvana Sutra'. When he first started lecturing, a female pheasant came and lay down beside the seat to listen. When the monks ate, it would go out to drink and peck. Every night when lecturing, it would come to gather on time. Before the third volume was finished, the female pheasant never came again. Everyone felt strange. Seng'an said, 'This pheasant has now been reborn into the human realm, no need to be surprised.' In the fourth year of Wuping, Seng'an led his disciples to Yuezhou to practice asceticism. Suddenly he said, 'That female pheasant from years ago should be reborn here.' He went directly to a house and called out 'Female Pheasant' from afar. A girl ran out, as if they were old acquaintances, bowing and singing with joy. The girl's parents found it strange, and invited them in to prepare a meal. Seng'an asked, 'Why is this girl named Female Pheasant?' They replied, 'Seeing that her hair was like pheasant feathers when she was born, and because she is a girl, she was named Female Pheasant.' Seng'an laughed and told them the whole story. The girl listened and wept, begging to leave home and become a nun. Her parents happily agreed. Seng'an lectured on the 'Nirvana Sutra' for her, and she understood as soon as she heard it, without any omissions. When it came to the later third volume, she was at a loss. At that time, the girl was only fourteen years old, and she began to lecture on the Dharma, and people from far and near came to listen, praising her for her good roots from past lives. Because of this, she personally encouraged others, and many followed her to study. 香阇梨 (Xiang Sheli, an honorific title). No one knew where he came from. He arrived at Feifu Temple on Mount Qingcheng in Yizhou at the beginning of the Liang Dynasty, happily determined to spend his life there.
俗每至三月三日。必往山遊賞。多將酒肉共相酣樂。前後勸喻曾未能斷。後年三月。又如前集。例坐已了。香令人于座穿坑方丈。人莫知意。謂人曰。檀越等恒自飲啖。未曾與香。今日為眾須餐一頓。諸人爭奉肴酒。隨得隨盡。若填巨壑。識者怪之。至晚曰。我大醉飽。扶我就坑不爾污地。及至坑所。張口大吐雞肉自口出。即能飛鳴。羊肉自口出。即馳走。酒食亂出。將欲滿坑。魚䱉鵝鴨游泳交錯。眾咸驚嗟。誓斷辛殺。迄今酒肉永絕上山。此香之風德也。益州別駕羅研朝。梁志公謂曰。益州香貴賤。答曰甚賤。初不謂是人也。志曰。既為人所賤。何為久留。研亦不測此語。為有識者說之。或曰。將不指青城香阇梨乎。遂往山具述。香曰。檀越遠來。固非虛說。其夜便化。弟子等營墓將殯。怪棺太輕。及開止見幾杖而已。
益州多寶寺猷禪師者。𣕾道人。姓楊氏。勤讀誦四十餘年。日夕不捨。房後院壁圖九想變。露置繩床。棕被覆上。晝依僧例。夜則寢中。亙一日方出一食。如是漸增七日方食。僧以為常。弗之怪也。如此又經二十餘年。忽經一月而不出者不畜侍人。僉議不出只是入定。不勞看之。忽一夜風雨盛。畫壁廊倒。旦共往視。試撥棕被。一無所見。唯繩床坐褥存焉。
釋僧度。不知何人。去來邑
野略無定所。言語出沒時有預知。號為狂人。周趙王在益州。有郫人與王厚。便欲反。時有告者。王未信之。至旦郫兵果至。王厚者為主。在城西大街。方床大坐。時僧度乃戴皮靴一隻。從城西遺糞而走。至盤陀塔。棄靴而回。眾怪之而莫測也。又復將反者。將紙筆請度定吉兇。便操筆作州度兩字。反者喜曰。州度與我。斯為吉也。擇曰往亡。我往彼亡。重必克之。時趙王據西門樓。令精兵三千騎往。始交即退。隨後殺之。至盤陀斬郫兵千餘。為京觀。今塔東特高者是。於後方驗度戴皮相。皮郫聲同。遺糞而走。散於塔地。所言州度(徒各切)反即斫頭。目前取驗。定后。人聞于王。遣人四追。遂失所在。
釋衛元嵩。益州成都人。少出家。為亡名法師弟子。聰穎不偶。嘗以夜靜侍傍曰。世人洶洶貴耳賤目。即知皁白其可得哉。名曰。汝欲名聲。若不佯狂。不可得也。嵩心然之。遂佯狂漫走。人逐成群。觸物擒詠。周曆二十餘年。亡名入關移住野安。自製琴聲。為天女怨心風弄。亦有傳其聲者。嘗謂兄曰。蜀土狹小不足展懷。欲游上京與國士抗對。兄意如何。兄曰。當今王褒庾信。名振四海。汝何所知。自取折辱。答曰。彼多讀書。自為文什。至於天才大略非其分也。兄但聽看。即輕爾造關。為無過所。乃著俗
【現代漢語翻譯】 現代漢語譯本 僧人度(音譯，含義未知)行蹤不定，他的言語時常應驗，好像有預知能力，因此被人稱為『狂人』。當時趙王在益州(地名)，有個叫王厚(人名)的郫縣(地名)人和趙王關係很好，就想造反。當時有人告發了他，趙王不相信。到了早上，郫縣的士兵果然來了。王厚做了主謀，在城西大街上，坐在一個大方床上。當時僧人度戴著一隻皮靴，從城西遺糞而走，到了盤陀塔(地名)，扔掉靴子回來了。大家都覺得奇怪，不明白是什麼意思。後來，那些要造反的人拿著紙筆請度來占卜吉兇。度拿起筆寫了『州度』兩個字。造反的人很高興，說：『州度與我，這是吉祥啊！』他們選擇的日子是『往亡』，意思是『我往彼亡』，一定能戰勝。當時趙王在西門樓上，命令精兵三千騎出戰，剛一交戰就撤退，然後進行追殺，在盤陀塔斬殺了郫縣士兵一千多人，堆成了京觀(古代戰爭中為炫耀武功，將敵人的屍體堆積起來的土堆)。現在塔東邊特別高的地方就是。後來才驗證了度戴皮靴的含義，『皮』和『郫』同音。遺糞而走，散在塔的土地上。所說的『州度』(徒各切)，意思是造反就要被砍頭，立刻應驗。這件事傳到了趙王那裡，趙王派人四處追捕，最終失去了他的軌跡。
釋衛元嵩(人名)，益州成都人。小時候出家，是亡名法師(人名)的弟子。他非常聰明，不同尋常。曾經在夜晚安靜的時候侍奉在亡名法師旁邊說：『世人喧囂，重視聽到的，輕視看到的，怎麼能知道黑白呢？』亡名法師說：『你想要名聲，如果不裝瘋賣傻，是不可能得到的。』元嵩心裡認同，於是裝瘋賣傻，到處亂走，人們成群地追逐他，他觸物吟詠，周遊了二十多年。亡名法師入關，移居到野安(地名)。自己製作琴聲，是天女怨心風弄(曲名)。也有人流傳他的琴聲。他曾經對哥哥說：『蜀地狹小，不足以施展我的抱負，我想去上京(地名)和國士抗衡，哥哥你覺得怎麼樣？』哥哥說：『現在的王褒(人名)、庾信(人名)，名聲震動四海，你知道什麼？只會自取其辱。』元嵩回答說：『他們只是讀了很多書，自己寫文章，至於天才大略，不是他們的能力。哥哥你等著看吧。』於是他輕率地入關，因為沒有通行證，就穿著俗服。
【English Translation】 English version The monk Du (transliteration, meaning unknown) had no fixed abode. His words often came true, as if he had foreknowledge, so he was called a 'madman'. At that time, Prince Zhao was in Yizhou (place name). A person named Wang Hou (person name) from Pi County (place name) had a good relationship with Prince Zhao and wanted to rebel. Someone reported him, but Prince Zhao did not believe it. In the morning, the soldiers from Pi County actually arrived. Wang Hou was the mastermind, sitting on a large square bed on the main street in the west of the city. At that time, the monk Du wore only one leather boot, walked from the west of the city while defecating, and threw the boot away at the Panta Pagoda (place name) before returning. Everyone felt strange and did not understand what it meant. Later, those who wanted to rebel took paper and pen and asked Du to divine good or bad fortune. Du picked up the pen and wrote the two characters 'Zhou Du'. The rebels were very happy and said, 'Zhou Du is with me, this is auspicious!' They chose the day of 'Wang Wang', meaning 'I go, they perish', and they would surely win. At that time, Prince Zhao was on the Ximen Tower and ordered three thousand elite cavalry to attack. They retreated as soon as they engaged, and then pursued and killed them. More than a thousand soldiers from Pi County were killed at the Panta Pagoda, and their bodies were piled up to form a Jingguan (an ancient mound made of enemy corpses to show off military achievements). The particularly high place east of the pagoda today is it. Later, it was verified that Du's wearing of leather boots meant that 'Pi' and 'Pi' were homophones. Defecating and walking, scattering on the land of the pagoda. The so-called 'Zhou Du' (Tu Ge cut), meant that rebellion would be beheaded, and it was immediately verified. This matter was reported to Prince Zhao, who sent people to hunt him down everywhere, but eventually lost track of him.
The monk Wei Yuansong (person name), was from Chengdu, Yizhou. He became a monk at a young age and was a disciple of the nameless Dharma master (person name). He was very intelligent and unusual. He once served the nameless Dharma master quietly at night and said, 'The people of the world are noisy, valuing what they hear and despising what they see. How can they know black and white?' The nameless Dharma master said, 'If you want fame, you cannot get it without pretending to be crazy.' Yuansong agreed in his heart, so he pretended to be crazy and ran around, and people chased him in groups. He touched things and chanted poems, traveling for more than twenty years. The nameless Dharma master entered the pass and moved to Yea'an (place name). He made his own zither music, which was 'The Heavenly Maiden's Lament'. Some people also spread his zither music. He once said to his brother, 'The land of Shu is small and not enough to fulfill my ambitions. I want to go to the capital (place name) and compete with the national scholars. What do you think, brother?' His brother said, 'The current Wang Bao (person name) and Yu Xin (person name) have names that shake the world. What do you know? You will only humiliate yourself.' Yuansong replied, 'They just read a lot of books and write their own articles. As for talent and strategy, it is not their ability. Just wait and see, brother.' So he rashly entered the pass, and because he had no pass, he wore secular clothes.
服。關中卻回。防者執之。嵩詐曰。我是長安於長公家人。欲逃往蜀耳。關家迭送至京。于公曾在蜀。忽得相見。與之交遊。貴勝名士靡所不詣。即上廢佛法事。自此還俗。周祖納其言。又與道士張賓密加扇惑。帝信而不猜。便行屏削。嵩又制千字詩。即龍首青煙起。長安一代丘是也。並符讖緯。事後曉之。隋開皇八年。京兆杜祈死。三日而穌。云見閻羅王。問曰。卿父曾作何官。曰臣父在周為司命上士。王曰。若然錯追。可速放去。然卿識周武帝不。答曰。曾任左武侯司法。恒在階陛甚識。王曰。可往看汝武帝去。一吏引至一處。門窗椽瓦並是鐵作。于鐵窗中見一人極瘦身作鐵色著鐵枷鎖。祈見泣曰。大家。何因苦困乃爾。答曰。我大遭苦困。汝不見耳。今得至此。大是快樂。祈曰。作何罪業受此苦困。答曰。汝不知耶。我以信衛元嵩言毀廢佛法。故受此苦。祈曰。大家。何不注引衛元嵩來。帝曰。我尋注之。然曹司處處搜求。乃遍三界。云無不見。若其朝來我暮得脫。何所更論。卿還語世間人。為元嵩作福。早來相救。如其不至解脫無期。祈穌不忘冥事。勸起福助云。
釋尚圓。姓陳。廣漢洛人。出家以咒術救物。梁武陵王蕭紀。宮中鬼怪魅諸婇女。或歌或哭紛然亂舉。王乃令善射者控弦擬之。鬼乃現形。
【現代漢語翻譯】 現代漢語譯本：衛元嵩（Wei Yuansong），從關中逃回，被邊防人員抓住。衛元嵩謊稱：『我是長安於長公（Yu Changgong）的家人，想要逃往蜀地。』關家輪流護送他到京城。于長公曾在蜀地，忽然與他相見，與他結交。達官貴人幾乎沒有不拜訪的。衛元嵩便上奏廢除佛法之事，自此還俗。周武帝採納了他的建議，又與道士張賓（Zhang Bin）暗中煽動迷惑。周武帝信以為真，便開始實行廢佛政策。衛元嵩又創作了《千字詩》，其中『龍首青煙起，長安一代丘』便是出自此詩。他還製造符讖緯書，事後才將真相告知。隋朝開皇八年，京兆杜祈（Du Qi）去世，三天後甦醒，說他見到閻羅王，閻羅王問：『你父親曾做什麼官？』杜祈說：『我父親在北周擔任司命上士。』閻羅王說：『既然如此，抓錯了，可以快點放他走。但是你認識周武帝嗎？』杜祈回答說：『我曾任左武侯司法，經常在臺階下，非常熟悉。』閻羅王說：『可以去看看你們的周武帝。』一個官吏將他帶到一個地方，門窗椽瓦都是鐵做的。透過鐵窗，杜祈看到一個人極其瘦弱，身體呈鐵色，戴著鐵枷鎖。杜祈見了哭著說：『陛下，是什麼原因如此困苦？』周武帝回答說：『我遭受極大的苦難，你沒看見罷了。如今能到這裡，已經是很快樂了。』杜祈問：『做了什麼罪業，受此苦難？』周武帝回答說：『你不知道嗎？我因為聽信衛元嵩的話，毀廢佛法，所以受此苦。』杜祈說：『陛下，為何不引薦衛元嵩來？』周武帝說：『我正在尋找他。然而曹司到處搜求，乃至遍及三界，都說沒看見。如果他早上來，我晚上就能脫身，還說什麼呢？你回去告訴世間人，為衛元嵩做功德，早點來救我。如果他不來，我解脫就沒有期限了。』杜祈甦醒后不忘陰間之事，勸人發起福業幫助周武帝。 釋尚圓（Shi Shangyuan），姓陳（Chen），廣漢洛人。出家後用咒術救助百姓。梁武陵王蕭紀（Xiao Ji），宮中有鬼怪迷惑眾多宮女，有的唱歌，有的哭泣，亂作一團。武陵王便命令善於射箭的人拉弓瞄準。鬼怪便顯現了身形。
【English Translation】 English version: Wei Yuansong, fleeing back from Guanzhong, was captured by border guards. Wei Yuansong falsely claimed: 'I am a family member of Yu Changgong of Chang'an, intending to flee to Shu.' The Guan family took turns escorting him to the capital. Yu Changgong, who had been in Shu, suddenly met him and befriended him. He visited almost all the dignitaries and celebrities. Wei Yuansong then submitted a memorial to abolish Buddhism, and from then on, he returned to secular life. Emperor Wu of Zhou adopted his suggestion and was secretly incited and confused by the Taoist Zhang Bin. Emperor Wu believed it and began to implement the policy of abolishing Buddhism. Wei Yuansong also created the 'Thousand-Character Poem,' including the line 'Green smoke rises from Longshou, Chang'an becomes a mound.' He also fabricated prophecies and apocryphal texts, revealing the truth afterward. In the eighth year of the Kaihuang era of the Sui Dynasty, Du Qi of Jingzhao died and revived three days later, saying that he saw King Yama, who asked: 'What official did your father hold?' Du Qi said: 'My father served as the Siming Shangshi in the Northern Zhou.' King Yama said: 'In that case, we have mistakenly arrested him; he can be released quickly. But do you know Emperor Wu of Zhou?' Du Qi replied: 'I served as the Sifa of the Zuo Wuhou, often at the steps, and I am very familiar with him.' King Yama said: 'You can go see your Emperor Wu of Zhou.' An official led him to a place where the doors, windows, rafters, and tiles were all made of iron. Through the iron window, Du Qi saw a person who was extremely thin, with an iron-colored body, wearing iron shackles. Du Qi cried upon seeing him, saying: 'Your Majesty, what is the reason for such suffering?' Emperor Wu replied: 'I am suffering greatly; you just can't see it. Being able to come here now is already very happy.' Du Qi asked: 'What sins have you committed to suffer this torment?' Emperor Wu replied: 'Don't you know? Because I listened to Wei Yuansong's words and destroyed Buddhism, I suffer this torment.' Du Qi said: 'Your Majesty, why not introduce Wei Yuansong to come here?' Emperor Wu said: 'I am looking for him. However, the Cao Si are searching everywhere, even throughout the Three Realms, and they all say they haven't seen him. If he comes in the morning, I can be freed in the evening; what else is there to say? Go back and tell the people of the world to make merit for Wei Yuansong and come to save me early. If he doesn't come, there is no end to my liberation.' Du Qi did not forget the affairs of the underworld after waking up and encouraged people to initiate meritorious deeds to help Emperor Wu. Shi Shangyuan, whose surname was Chen, was a native of Luoyang in Guanghan. After becoming a monk, he used incantations to save the people. Xiao Ji, the Prince of Wuling of the Liang Dynasty, had ghosts in his palace who bewitched many palace women, some singing, some crying, in a chaotic manner. The Prince of Wuling then ordered skilled archers to draw their bows and aim. The ghosts then revealed their forms.
即放箭射。鬼便遙接。還返擲人。久而不已。聞圓持咒。請入宮中。諸鬼競前作諸變現。龍蛇百獸倏忽前後。在空在地怪變多端。圓安坐告曰。汝小家鬼。何因敢入王宮。能變我身。則可自變萬種。只是小鬼。可住聽我一言。諸鬼合掌住立。圓始發云。南無佛陀。鬼皆失所。自爾安靜。武帝聞召。大蒙賞遇。值梁覆擾。圓行至蜀。所有痛惱因之護衛。年八十一終所住。治城今已摩滅。
釋法行者。不知何人。即論法師之神足也。論本住玉泉。煬帝隆重見於別傳。行性素不倫言多卓異。或居山谷。時入市𢌅。每往清溪。路由覆船頂。見泉流茂木乃顧曰。十年之後。當有大福慧人營構伽藍。及智者來儀。果成先告。又嘗往當陽城。執竹弓射之。後有山賊圍城。如所前相。然每出異言。云梁休咎。宣帝惡之。令追將戮。隨使至焉。抗不前曰。吾償命於此地。尋有使至。隨致命。盡遂斬之。而無有血。臨終說眾要偈。辭理切附不可具載。皆述業報不可逃避。及戮訖。逡巡間屍靈遂失。僕射蕭瑀。行至四望山。因禪師所為宣帝懺曰。先人殺聖人罪者。禮悔之餘。愿為及也。傳曰。以為。後梁纘歷。勢不超挺。孤守一城。傍被御衛。有何榮荷。隨妄造愆。故斬聖人。望延厚祚。所謂前望失於后途。不久追入流離關壤。無辜之
【現代漢語翻譯】 現代漢語譯本：於是（鬼）就放箭射（他），鬼在遠處接住箭，又反擲回來射人，很久都不停止。圓（指釋法圓）開始持咒，（武帝）請他進入宮中。眾鬼爭先恐後地作出各種變化顯現，龍蛇百獸忽前忽後，在空中、地上，怪異的變化多種多樣。圓安穩地坐著，告誡它們說：『你們這些小家子氣的鬼，因為什麼敢進入王宮？能變化我的身體嗎？即使能變，也只能變出萬種（變化），終究只是小鬼。可以站住聽我說一句。』眾鬼合掌站立。圓開始唸誦：『南無佛陀（皈依佛陀）』，鬼都失去了憑依之處，從此安靜下來。武帝聽說后召見了他，給予豐厚的賞賜和待遇。遇到梁朝的變亂，圓前往蜀地，所有遭受痛苦和煩惱的人都因此得到他的庇護。八十一歲時在他居住的地方去世，他治理的城池如今已經磨滅。 釋法行，不知道是什麼人，就是論法師的神足（指他的神通）。論（指論法師）原本住在玉泉，煬帝對他非常器重，這在別的傳記中有記載。法行的性格向來不合羣，說的話大多獨特出眾。有時居住在山谷，有時進入市場街巷。每次前往清溪，路過覆船頂，看到泉水流淌，樹木茂盛，於是回頭說：『十年之後，當有大福慧的人在這裡建造伽藍（寺廟），等到有智慧的人前來，就會實現我之前的預言。』後來智者大師前來，果然應驗了他之前的預言。又曾經前往當陽城，拿著竹弓射城墻，後來有山賊圍城，情況如同他之前射箭的位置一樣。然而他經常說出一些奇怪的話，預言梁朝的吉兇，宣帝厭惡他，命令追捕並將他處死。跟隨使者到達某地，他抗拒不前，說：『我將在此地償還性命。』不久有使者到來，傳達了處死的命令，最終將他斬首，卻沒有血。臨終時說了很多重要的偈語，言辭懇切貼切，無法全部記載，都講述了業報無法逃避的道理。被處決后，轉眼之間屍體就消失了。僕射蕭瑀，走到四望山，因為禪師所為宣帝懺悔說：『先人殺害聖人，犯下罪過，我禮拜懺悔之後，希望也能為他消除罪業。』傳記說，以為後來梁朝繼承帝位，勢力不會超越挺立，只能孤立地守著一座城池，旁邊被御林軍包圍，有什麼光榮的呢？隨意地造下罪過，所以斬殺了聖人，希望能夠延續深厚的福祚，這就是所謂的前面的希望在後面的道路上落空，不久就被追趕進入流離失所的境地，無辜的。
【English Translation】 English version: Then (the ghost) shot arrows. The ghost caught the arrows from afar and threw them back at the people. This went on for a long time. When Yuan (referring to Shi Fayuan) began to chant mantras, (Emperor Wu) invited him into the palace. The ghosts competed to create various transformations, with dragons, snakes, and various beasts appearing suddenly before and behind, in the air and on the ground, with all sorts of strange changes. Yuan sat calmly and admonished them, saying, 'You petty ghosts, why do you dare to enter the royal palace? Can you transform my body? Even if you can, you can only create ten thousand (transformations), and you are still just petty ghosts. You can stand and listen to a word from me.' The ghosts stood with their palms together. Yuan began to recite, 'Namo Buddhaya (Homage to the Buddha),' and the ghosts all lost their footing and became quiet from then on. Emperor Wu heard of this and summoned him, bestowing generous rewards and treatment. Encountering the turmoil of the Liang Dynasty, Yuan went to Shu, and all those suffering pain and distress were protected by him. He died at the age of eighty-one in the place where he lived. The city he governed has now been obliterated. Shi Faxing, it is not known who he was, is the divine foot (referring to his supernatural powers) of Dharma Master Lun. Lun (referring to Dharma Master Lun) originally lived in Yuquan. Emperor Yang highly valued him, as recorded in other biographies. Faxing's personality was always unconventional, and his words were mostly unique and outstanding. Sometimes he lived in the mountains and valleys, and sometimes he entered the market streets. Every time he went to Qingxi, passing by Fuchuan Peak, he saw the flowing springs and lush trees, and then he turned around and said, 'Ten years later, there will be a person of great fortune and wisdom who will build a Sangharama (monastery) here, and when a wise person comes, my previous prediction will be fulfilled.' Later, Great Master Zhiyi came, and his previous prediction was indeed fulfilled. He also once went to Dangyang City and shot the city wall with a bamboo bow. Later, mountain bandits besieged the city, and the situation was the same as the position where he had shot the arrow before. However, he often said strange things, predicting the fortunes of the Liang Dynasty. Emperor Xuan disliked him and ordered him to be arrested and executed. Following the envoy to a certain place, he resisted and did not go forward, saying, 'I will repay my life in this place.' Soon an envoy arrived, conveying the order of execution, and he was eventually beheaded, but there was no blood. At the time of his death, he spoke many important verses, the words were earnest and appropriate, and could not all be recorded, all of which spoke of the principle that karmic retribution cannot be escaped. After being executed, his body disappeared in an instant. Minister Xiao Yu, walking to Siwang Mountain, repented for Emperor Xuan because of what the Chan master had done, saying, 'The former person killed a sage, committing a crime. After I bow and repent, I hope to eliminate his sins as well.' The biography says that it was thought that later the Liang Dynasty inherited the throne, its power would not surpass standing tall, and it could only guard a city in isolation, surrounded by the Imperial Guards. What glory was there? Casually creating sins, so he killed a sage, hoping to extend deep blessings. This is what is called the previous hope failing on the later road, and soon being chased into a state of displacement and wandering, innocent.
責誠不可欺。
釋道穆。鬆滋人。性愛山林。初入荊州神山。將事巖隱。感迅雷烈風震山折木神蛇繞床群虎縱吼。穆心安泰然都無外想。七日一定蛇虎方隱。方登山遠眺。其山東依浚壑。西顧深流。有終焉之志。山神變形謝過云。是田伯玉也。來請受戒。及施法式。諸毒潛亡。祭祀絕於膻辛。祈澤應時雲雨。如此衛候不一。例可知也。居山三十餘載。名聲及遠。游遁之賓咸歸向請。沙門則僧展僧安。高士則劉虬車綴。敘言命的無爽風聲。梁湘東王蕭繹。欽德經過。于掛錫之所建臺一區。立碑敘胤。簡文為頌。立碑在於山頂。及穆將終。欣于觀遠。乃行至山峰而卒。春秋七十矣。
釋智曠。姓王。本族太原。中居徐部。厥考後住荊州新豐縣。母初將孕。夢入流浴。童子乘寶船來投。便覺有娠。及生長。敏而重行。梁太清初。喪亂無像。元帝當辟。曠少勇壯招募壯士隨軍東行。未幾淪陷。深悟虛假。遂不婚娶專求離俗。初值巾褐。誘以神仙。先受符箓次陳章醮。便問。此術能致道乎。答曰。箓既護身。章亦招貨。曠曰。斯乃保茲苦器。便名道耶。又請度世法。乃示斷粒。必到玉清。七日便飛。至期不應。道士曰。爾猶飲水。致無有赴。次更七日口絕水飲。道士又曰。爾夜尚眠。致無感耳。又更七日常坐不臥。
【現代漢語翻譯】 現代漢語譯本： 『責誠不可欺』意味著要以真誠的態度對待一切，不可欺騙。
釋道穆（Shi Daomu）：鬆滋人。隱居山林。最初進入荊州神山，打算在那裡隱居。他感受到迅雷和狂風震動山林，樹木折斷，神蛇纏繞床榻，群虎縱聲咆哮。道穆內心安定，沒有絲毫雜念。七日禪定后，蛇虎才消失。他登上山遠眺，發現山的東面依靠深壑，西面面臨深流，於是有了在此終老的想法。山神化作人形，向他謝罪，原來是田伯玉（Tian Boyu）。前來請求受戒。道穆為他施法，各種毒害潛藏的事物都消失了，祭祀不再使用腥膻之物。祈求降雨時，雲雨應時而至。像這樣守護侯國的事情不止一件，可以類推得知。他在山中居住了三十多年，名聲遠揚。四處遊歷隱遁的人都來歸附請教。沙門中有僧展（Seng Zhan）和僧安（Seng An），高士中有劉虬（Liu Qiu）和車綴（Che Zhui）。他們所說的話都能應驗，聲名遠播。梁湘東王蕭繹（Xiao Yi），欽佩他的德行，在他掛錫的地方建造了一座臺，立碑敘述他的事蹟。簡文帝（Jianwen Emperor）為他作頌。石碑立在山頂。道穆將要去世時，喜歡觀望遠方，於是走到山峰上圓寂。享年七十歲。
釋智曠（Shi Zhikuang）：姓王（Wang），祖籍太原（Taiyuan），後來居住在徐州（Xuzhou）。他的父親後來住在荊州新豐縣（Xinfeng County, Jingzhou）。他的母親將要懷孕時，夢見自己進入河流沐浴，一個童子乘坐寶船來投奔她，於是就有了身孕。他出生后，聰明且注重德行。梁太清（Taiqing）初年，戰亂不斷。元帝（Yuan Emperor）徵召士兵，智曠年輕勇猛，招募壯士隨軍東征。不久就兵敗被俘，他深刻領悟到世事的虛假，於是決定不結婚，專心尋求出世之道。最初遇到一些道士，用神仙之術來引誘他。他先接受了符箓，然後舉行章醮儀式。他問道：『這種法術能夠使人得道嗎？』道士回答說：『符箓可以保護自身，章醮可以招來貨物。』智曠說：『這只是保住這個痛苦的軀殼，就能稱之為道嗎？』他又請求道士傳授度世之法，道士就教他斷絕穀物，說一定能到達玉清境（Yuqing Realm），七天就能飛昇。到了約定的時間，卻沒有應驗。道士說：『你還喝水，所以沒有感應。』智曠又過了七天，斷絕了飲水。道士又說：『你晚上還睡覺，所以沒有感應。』智曠又過了七天，一直坐著不睡覺。
【English Translation】 English version: 'Ze Cheng bu ke qi' means to treat everything with sincerity and not to deceive.
Shi Daomu: A native of Songzi. He lived in seclusion in the mountains and forests. Initially, he entered Shenshan Mountain in Jingzhou, intending to live there in seclusion. He felt the violent thunder and strong winds shaking the mountains and forests, trees breaking, divine snakes coiling around his bed, and groups of tigers roaring. Daomu's heart was at peace, without any distracting thoughts. After seven days of meditation, the snakes and tigers disappeared. He climbed the mountain and looked into the distance, discovering that the east side of the mountain relied on deep ravines, and the west side faced deep streams, so he had the idea of spending his life there. The mountain god transformed into a human form and apologized to him, revealing himself to be Tian Boyu. He came to request ordination. Daomu performed the Dharma rituals for him, and all kinds of poisonous and hidden things disappeared. Sacrifices no longer used tainted offerings. When praying for rain, clouds and rain came in due season. There were more than one instance of protecting the feudal lords in this way, which can be inferred. He lived in the mountains for more than thirty years, and his reputation spread far and wide. Those who traveled and lived in seclusion came to him for guidance. Among the monks were Seng Zhan and Seng An, and among the high-minded scholars were Liu Qiu and Che Zhui. What they said came true, and their reputation spread far and wide. Xiao Yi, the Prince of Xiangdong of the Liang Dynasty, admired his virtue and built a platform at the place where he hung his staff, erecting a stele to describe his deeds. Emperor Jianwen wrote a eulogy for him. The stele was erected on the top of the mountain. When Daomu was about to pass away, he liked to look into the distance, so he went to the mountain peak and passed away. He lived to be seventy years old.
Shi Zhikuang: His surname was Wang, and his ancestral home was Taiyuan. Later, he lived in Xuzhou. His father later lived in Xinfeng County, Jingzhou. When his mother was about to become pregnant, she dreamed that she entered a river to bathe, and a child came to her on a treasure ship, so she became pregnant. After he was born, he was intelligent and focused on virtue. In the early years of the Taiqing period of the Liang Dynasty, there was constant war. Emperor Yuan recruited soldiers, and Zhikuang was young and brave, recruiting strong men to follow the army on an eastern expedition. Soon after, he was defeated and captured. He deeply realized the falseness of the world, so he decided not to marry and focused on seeking a way out of the world. At first, he met some Taoists who tempted him with the art of immortals. He first received talismans, and then held rituals. He asked, 'Can this technique lead to enlightenment?' The Taoist replied, 'Talismans can protect oneself, and rituals can attract goods.' Zhikuang said, 'Is this just protecting this painful body, can it be called the Tao?' He then asked the Taoist to teach him the method of transcending the world, and the Taoist taught him to cut off grains, saying that he would definitely reach the Yuqing Realm and ascend in seven days. When the appointed time came, it did not happen. The Taoist said, 'You still drink water, so there is no response.' Zhikuang then went without drinking water for seven days. The Taoist said again, 'You still sleep at night, so there is no response.' Zhikuang then sat without sleeping for seven days.
三期屢滿。靡克昇天。而氣力休強。遠近驚異。后值高僧。授戒為佛弟子。德行動人。漸示潛跡。江陵張詮者。二世眼盲。曠曰。爾家塳內棺枕古井。移墳開甃。必獲禳焉。因即隨言。瞽者見道請求剃落。眾咸憚之。便伐薪施僧。空閑靜慮。又言。澗有古鐘。可掘出懸寺。仁州刺史謂為詭惑。鞭背百下無慘無破。便送出臺。拘在尚方。有力者試以八尺械懸來捶膝。傍觀謂言糜碎。而曠容既無撓肉亦無痕。獄吏云。承居士能忍饑。便絕食七日。身色如故。市衢見行。驗獄猶有。方委分身。梁宣大定三年。從人乞草屩。今夜當急行。及三更合城火發。四門出人。不泄燒殺七千。曠在獄。引囚二百安步而出。年將不惑。始蒙剃落。進戒以後。頭陀州北四望山。去此地福德方安天子。去城六十猛獸所屯。初止以後馳弭床側。每夕山隅四燈同照。士俗云赴奄成華寺。后宣明二年。平顯二陵皆在寺前驗于往矣至於梁元覆敗王琳上迫。後梁國移並預表莂。有一宰鴨而為齋者。鴨神夜告便曰。何有殺牲而充凈供。自爾便斷。曾度夏水。徒侶數十。欲住不可欲去無從。前岸兩船無人將至。曠笑而舉聲呼之。船自截流直到。遂因濟水。誡以勿傳。又于咸陽造佛跡寺。有牛產犢。出首還隱。已過信次。母將離弋。僧告曠無惻。答曰。此犢是寺
【現代漢語翻譯】 現代漢語譯本： 三期功德圓滿，但未能昇天。他的氣力和體格卻異乎尋常地強健，遠近的人都感到驚異。後來遇到一位高僧，為他授戒，使他成為佛弟子。他的德行感動了人們，逐漸顯露出一些不尋常的跡象。江陵有個叫張詮的人，兩代人都患有眼疾。他（指高僧）說：『你家墳地裡，棺材下面壓著一口古井。遷移墳墓，打開井，一定可以消除災禍。』張詮聽從了他的話。眼盲的張詮重見光明，請求剃度出家。眾人都畏懼他。於是他砍柴供養僧人，在空閑時靜心思考。他又說：『澗里有一口古鐘，可以挖掘出來懸掛在寺廟裡。』仁州刺史認為他是妖言惑眾，鞭打了他一百下，但他沒有絲毫痛苦，也沒有受傷。於是將他送出州，拘禁在尚方。有力氣的人用八尺長的刑具懸掛他，用木槌捶打他的膝蓋。旁邊觀看的人說他的膝蓋都應該被打碎了，但曠的臉色沒有絲毫變化，肉體也沒有留下任何痕跡。獄吏說：『聽說這位居士能忍受飢餓。』於是斷了他的食物七天，他的臉色和原來一樣。在街市上看見他行走，到監獄裡查驗，他仍然在那裡。這才相信他是分身。梁宣帝大定三年，他向人乞討草鞋，說：『今晚要緊急趕路。』到了三更時分，全城發生火災，四門都有人逃出，沒有泄露訊息，燒死了七千人。曠在監獄裡，帶領二百名囚犯安然地走了出來。他將近不惑之年，才開始剃度出家。受戒以後，頭陀州的北面四望山，從這裡到福德方安天子的地方，距離城池六十里，是猛獸聚集的地方。他最初在那裡居住以後，猛獸都停止了吼叫，趴在他的床邊。每天晚上山隅都有四盞燈同時照亮。士人和百姓都前往那裡，很快就建成了一座華麗的寺廟。後來宣明二年，平顯二陵都在寺廟前面，這應驗了他以前的預言。至於梁元帝覆滅，王琳進逼，後梁國遷移合併，他也預先做出了表示。有一個宰鴨的人準備用鴨肉來做齋飯，鴨神夜裡告訴他說：『怎麼能殺害生靈來充當清凈的供品呢？』從此以後他就斷絕了殺生。曾經帶領數十名徒弟渡過夏天的洪水，想要停留卻不能，想要離開也沒有辦法。前岸有兩艘船沒有人劃過來，曠笑著大聲呼喊它們。船隻自己截斷水流直接過來。於是因此渡過了河水，告誡他們不要外傳。又在咸陽建造佛跡寺，有一頭牛生下小牛，露出頭又縮了回去，已經過了送信的時間，母牛將要離開。僧人告訴曠不要憐憫，他回答說：『這頭小牛是寺廟的。』
【English Translation】 English version: His merits were fully accomplished in three periods, yet he could not ascend to heaven. However, his vigor and physique were extraordinarily strong, astonishing people near and far. Later, he met a high-ranking monk who ordained him as a Buddhist disciple. His virtuous conduct moved people, and he gradually revealed some unusual signs. In Jiangling, there was a man named Zhang Quan, whose family had suffered from blindness for two generations. He (the high-ranking monk) said, 'In your family's graveyard, there is an ancient well under the coffin. If you move the grave and open the well, you will surely eliminate the misfortune.' Zhang Quan followed his words. The blind Zhang Quan regained his sight and requested to be tonsured and become a monk. People were afraid of him. So he chopped firewood to support the monks and meditated in his spare time. He also said, 'There is an ancient bell in the ravine that can be dug out and hung in the temple.' The prefect of Renzhou considered him a deceiver and whipped him a hundred times, but he felt no pain and suffered no injuries. So he was sent out of the prefecture and detained in Shangfang. A strong man tried to hang him with an eight-foot-long instrument and beat his knees with a mallet. Onlookers said his knees should have been crushed, but Kuang's face did not change, and his flesh showed no marks. The prison officer said, 'I heard that this layman can endure hunger.' So they cut off his food for seven days, but his complexion remained the same. He was seen walking in the market, and when they checked the prison, he was still there. Only then did they believe that he could manifest himself in multiple places. In the third year of the Dading era of Emperor Xuan of Liang, he begged for straw sandals, saying, 'I must travel urgently tonight.' At the third watch of the night, a fire broke out in the entire city, and people fled from all four gates. Without revealing the secret, seven thousand people were burned to death. Kuang was in prison and led two hundred prisoners out safely. He was nearly forty years old when he began to be tonsured and become a monk. After receiving the precepts, Mount Siwang north of Toutuo Prefecture, from here to the place where the Emperor of Fude Fang'an resided, was sixty li from the city and was a place where fierce beasts gathered. After he first lived there, the beasts stopped roaring and lay down by his bed. Every night, four lamps shone simultaneously in the corner of the mountain. Scholars and commoners flocked there, and a magnificent temple was quickly built. Later, in the second year of Xuanming, the two mausoleums of Ping and Xian were both in front of the temple, which fulfilled his previous predictions. As for the overthrow of Emperor Yuan of Liang, the advance of Wang Lin, and the relocation and merger of the Later Liang kingdom, he also made predictions in advance. There was a duck butcher who prepared to use duck meat for a vegetarian meal. The duck god told him in a dream, 'How can you kill living beings to serve as pure offerings?' From then on, he stopped killing. Once, he led dozens of disciples across the summer flood. They wanted to stay but could not, and they wanted to leave but had no way. Two boats appeared on the opposite bank without anyone rowing them. Kuang smiled and called out to them loudly. The boats cut through the water and came directly to them. So they crossed the river because of this, and he warned them not to spread the story. He also built the Buddha Footprint Temple in Xianyang. A cow gave birth to a calf, which showed its head and then hid it again. It was already past the time for sending messages, and the mother cow was about to leave. The monks told Kuang not to pity it, and he replied, 'This calf belongs to the temple.'
居士。侵用僧物。今來償債。其羞不出。牛母無他。因執爐呵誡犢子。疾當償報。何恥生乎。應言便出。故神異冥徴不可備載。以開皇二十年九月二十四日。終於四望開聖寺。春秋七十有五。自克終期天香滿室。合寺音樂西南而去。未亡二年。預云終事。示如脾痛。問律師曰。阿那含人亦有疾不。未答間自云。報身法然。及遷神後手屈三指。仁壽元年。永濟寺僧法貴。死而又穌。見閻羅王。放還正值曠乘宮殿自空直下。罪人喜曰。三果聖僧來救我等。所造八寺咸有靈奇。或涌飛泉。時降佛跡。隨慧日道場法論備見若人為之碑頌。廣彰德行。
涪州相思寺無相禪師者。非巴蜀人。不知何來。忽至山寺隨眾而已。不異恒人。其寺在涪州上流大江水北。崖側有銘方五尺許。字如掌大。都不可識。下有佛跡。相去九尺。長三尺許。蹈石如泥。道俗敬重。相以一時渡水齊返還無船。乃缽安水中曰。何為常擎汝。汝可自渡水。便取芭蕉葉搭水立上而渡。缽隨後來。須臾達岸。時採樵者見之相語。覺知已便辭去。徒眾苦留不住。至水入船。諸人禮請。不與篙楫。乃捉船舷。直爾渡水。不顧而去。即令尋逐。莫測所往。
釋童進。姓李。綿州人。昔周出家。不拘禮度。唯樂飲酒。謂人曰。此可以灌等身也。來去酣醉。遺尿
【現代漢語翻譯】 現代漢語譯本： 居士侵吞挪用了僧人的財物，現在前來償還債務，卻羞於見人。牛母並沒有其他特別之處，只是因為拿著火爐呵斥小牛，告誡它要儘快償還債務，有什麼可恥的呢？應該坦然面對。所以，這些神奇的感應難以全部記載。在開皇二十年九月二十四日，居士最終在四望開聖寺去世，享年七十五歲。去世時，整個房間都充滿了天香，寺廟裡的音樂都朝著西南方向飄去。去世前兩年，他預先說出了自己的終期。他示現出脾臟疼痛的癥狀，問律師說：『阿那含（Anāgāmin，三果聖人）也會生病嗎？』還沒等律師回答，他自己就說：『這是報身的自然規律。』等到神識離開后，他的手指彎曲了三個。仁壽元年，永濟寺的僧人法貴，死後又復活，見到了閻羅王。閻羅王放他還陽時，正好看到曠乘宮殿從空中直降下來。罪人們高興地說：『三果聖僧來救我們了！』居士所建造的八座寺廟都顯現出靈異，有的涌出飛泉，有的時常降下佛跡。關於慧日道場法論的詳細情況，可以參考人們為他撰寫的碑文，其中廣泛地彰顯了他的德行。 涪州相思寺的無相禪師，不是巴蜀人，也不知道從哪裡來。忽然來到這座山寺，就隨同大眾一起修行，與普通人沒有什麼不同。這座寺廟位於涪州上游大江的北岸，懸崖邊上有一塊大約五尺見方的石碑，上面的字像手掌那麼大，完全無法辨認。石碑下面有佛跡，相距大約九尺，長約三尺，腳印踩在石頭上就像踩在泥土裡一樣。道士和俗人都非常敬重他。有一次，大家一起渡水返回，卻沒有船。於是禪師把缽放在水面上，說：『我為什麼要一直托著你呢？你自己渡水過去吧。』然後拿起一片芭蕉葉，搭在水面上，站在上面渡水。缽也跟在後面。一會兒就到達了岸邊。當時有砍柴的人看到了這一幕，互相轉告。禪師發覺后就告辭離開了。徒弟們苦苦挽留也留不住。等到船來了，大家禮請禪師上船。禪師沒有用船篙和船槳，而是抓住船舷，就這樣直接渡水而去，頭也不回。人們立刻去尋找他，卻不知道他去了哪裡。 釋童進，姓李，是綿州人。早年出家，不拘泥於禮節，只喜歡喝酒。他曾對人說：『這些酒可以灌滿我等身的高度啊！』他來來去去總是喝得酩酊大醉，隨地小便。
【English Translation】 English version: This layperson embezzled monastic property and is now here to repay the debt, but is ashamed to show his face. The cow-mother is nothing special; she simply scolded the calf with a stove, admonishing it to repay the debt quickly. What is there to be ashamed of? He should speak up and come out. Therefore, these miraculous responses cannot all be recorded. On the 24th day of the ninth month of the Kaihuang era, the layperson finally passed away at Kai Sheng Temple in Siwang, at the age of seventy-five. At the time of his death, the entire room was filled with heavenly fragrance, and the music from the temple drifted southwest. Two years before his death, he foretold his end. He manifested symptoms of spleen pain and asked the lawyer, 'Do Anāgāmins (non-returners, the third stage of enlightenment) also get sick?' Before the lawyer could answer, he said to himself, 'This is the natural law of the reward body.' After his consciousness departed, his fingers curled into three. In the first year of Renshou, the monk Fa Gui of Yongji Temple died and then revived, seeing Yama, the King of the Underworld. When Yama released him back to the world, he saw Kuangcheng Palace descending directly from the sky. The sinners rejoiced, saying, 'The Anāgāmin saint has come to save us!' The eight temples built by the layperson all manifested miraculous signs, some with gushing springs, others with frequent appearances of Buddha's footprints. For details of the Dharma discussions at the Huiri Dojo, please refer to the inscriptions written for him, which widely proclaim his virtues. The Chan Master Wuxiang of Xiangsi Temple in Fuzhou was not from Bashu, and it is unknown where he came from. He suddenly arrived at this mountain temple and practiced with the community, no different from ordinary people. This temple is located on the north bank of the upper reaches of the Yangtze River in Fuzhou. On the cliff side, there is a stone tablet about five feet square, with characters as large as palms, completely unreadable. Below the tablet are Buddha's footprints, about nine feet apart and three feet long, with the footprints sinking into the stone as if it were mud. Daoists and laypeople greatly respected him. Once, everyone was crossing the river to return, but there was no boat. So the Chan Master placed his bowl on the water and said, 'Why should I always carry you? Cross the river yourself.' Then he picked up a banana leaf, placed it on the water, and stood on it to cross the river. The bowl followed behind. In a moment, he reached the shore. At that time, woodcutters saw this scene and told each other. When the Chan Master realized this, he bid farewell and left. The disciples tried hard to keep him, but could not. When the boat arrived, everyone respectfully invited the Chan Master to board. The Chan Master did not use oars or paddles, but grabbed the side of the boat and crossed the river directly, without looking back. People immediately went to look for him, but did not know where he had gone. 釋童進, whose surname was Li, was from Mianzhou. He became a monk in his early years, not adhering to etiquette, only enjoying drinking alcohol. He once said to people, 'This alcohol can fill my body to the same height!' He came and went, always drunk, urinating everywhere.
臭穢。眾共非之。有遠識者曰。此賢愚難識。會周武東征。雲鬚毒藥。敕瀘州營造。置監吏力科。獠採藥蝮頭鐵猩𩰿根大蜂野葛鴆羽等數十種。釀以鐵甕。藥成。著皮衣。琉璃障眼。方得近之。不爾氣沖成瘡致死。藥著人畜肉穿便死。童進聞之。往彼監所。官人弄曰。能飲一杯豈非酒士。進曰。得一升解酲亦要。官曰。任飲多少。何論一升。便取鐵杓。于藥甕中取一杓飲之。言謔自若。都不為患。道士等聞皆來看。進又舉一杓以勸之。皆遠走避。或曰。此乃故殺人。何得無罪。進曰。無所苦藥。進自飲有誰相勸。乃噫曰。今日得一醉臥方石上。俄爾遺尿所著石皆碎。良久睡覺。精爽如常。爾後飲酒更多。食亦逾倍。隋初得度。配等行寺。抱疾月餘而終。年九十餘。弟子檀越等。終后檢校衣服。床褥皆香。絕無酒氣。
富上者。莫測何人。恒依益州凈德寺宿。埋一大笠在路。晝日坐下讀經。人雖去來不喚令施。有擲錢者亦不咒愿。每於靜路不入鬧中。狀如五十。雖在多年過無所獲。有信心者曰。城西城北人稠施多。在此何為。答曰。一錢兩錢足養身命。複用多為陵州刺史趙仲舒者。三代之酷吏也。甚無信敬。聞故往試。騎馬直過。佯墮貫錢。富但讀經。目未曾顧。去遠舒令取錢。富亦不顧。舒乃返來曰。爾見我錢
【現代漢語翻譯】 現代漢語譯本： 臭穢之物，眾人皆厭惡它。有見識遠大的人說：『這東西難以分辨是好是壞。』恰逢周武王東征，說需要毒藥，於是下令在瀘州製造。設定監工嚴厲督促。當地人採集烏頭、蝮蛇頭、鐵猩、𩰿根、大黃蜂、野葛、鴆鳥羽毛等幾十種毒物，用鐵甕釀造。藥製成后，要穿上皮衣，用琉璃遮住眼睛，才能靠近。否則毒氣會使人身生瘡致死。藥沾到人畜的肉上，立刻就會穿透而死。童進聽說了這件事，前往監工處。官人戲弄他說：『能喝一杯，豈不是酒中豪傑？』童進說：『能喝一升來解酒也行。』官人說：『隨便喝多少，何必只說一升。』便用鐵勺從藥甕中舀出一勺讓童進喝下。童進談笑自若，一點也不害怕。道士們聽說了都來看。童進又舉起一勺勸他們喝，大家都遠遠躲開。有人說：『這明明是故意殺人，怎麼能沒有罪？』童進說：『我沒覺得這藥有什麼苦的，我自己喝，有誰勸我了？』於是打了個飽嗝說：『今天能喝醉了睡在方石上。』一會兒，他遺尿的地方，石頭都碎裂了。過了很久才醒來，精神狀態和往常一樣。此後，他喝酒更多，飯量也增加了一倍。隋朝初年，他得到度牒，在等行寺修行。抱病一個多月後去世，享年九十多歲。他的弟子和施主們，在他去世后檢查他的衣服和床褥，都散發著香味，一點酒氣也沒有。
富上這個人，不知道是什麼來歷。經常住在益州的凈德寺。他在路邊埋了一頂大斗笠，白天坐在斗笠下讀經。即使有人來來往往，他也不招呼別人佈施。有人扔錢，他也不念咒語祈福。他總是選擇安靜的道路，不進入喧鬧的地方。看起來像五十歲的樣子。雖然在那裡住了很多年，但也沒有得到什麼。有信徒說：『城西城北人多，佈施的人也多，你在這裡做什麼？』他回答說：『一兩文錢足夠養活自己了，要那麼多做什麼？』陵州刺史趙仲舒，是三代都是酷吏的家族出身，非常不信佛。聽說這件事後，特意前去試探。騎馬直接經過，假裝掉了一串錢。富上只是讀經，眼睛都沒看一眼。走遠后，趙仲舒讓手下人去撿錢。富上也不理睬。趙仲舒於是返回來說：『你看見我的錢』
【English Translation】 English version: The foul and stinking thing, everyone detests it. A person with great foresight said, 'This is difficult to discern whether it is good or bad.' It happened that King Wu of Zhou's eastern expedition said that poison was needed, so he ordered it to be manufactured in Luzhou. Supervisors were set up to strictly supervise. The locals collected dozens of poisonous substances such as aconite, viper heads, iron orangutans, 𩰿 roots, bumblebees, kudzu, and feathers of the zhen bird, and brewed them in iron urns. After the medicine was made, one had to wear leather clothing and cover the eyes with glass to get close. Otherwise, the poisonous gas would cause sores and death. If the medicine touched the flesh of humans or animals, it would immediately penetrate and kill. Tong Jin heard about this and went to the supervisor's office. An official teased him, 'If you can drink a cup, wouldn't you be a hero among drinkers?' Tong Jin said, 'It's also necessary to drink a liter to relieve drunkenness.' The official said, 'Drink as much as you like, why only mention a liter?' Then he used an iron ladle to scoop a ladleful from the medicine urn and let Tong Jin drink it. Tong Jin talked and laughed as usual, not afraid at all. When the Taoists heard about it, they all came to watch. Tong Jin raised another ladle to persuade them to drink, but everyone ran away. Someone said, 'This is clearly intentional homicide, how can there be no crime?' Tong Jin said, 'I don't feel that this medicine is bitter at all. I drank it myself, who persuaded me?' Then he burped and said, 'Today I can get drunk and sleep on a square stone.' After a while, the place where he urinated, the stones were all shattered. He woke up after a long time, and his mental state was the same as usual. After that, he drank more wine and his appetite doubled. In the early Sui Dynasty, he obtained a degree and practiced in Dengxing Temple. He fell ill for more than a month and died at the age of ninety-plus. His disciples and benefactors, after his death, checked his clothes and bedding, and they all smelled fragrant, with no trace of alcohol.
Fu Shang, this person, is unknown. He often stayed at Jingde Temple in Yizhou. He buried a large bamboo hat on the road, and sat under the hat during the day to read scriptures. Even if people came and went, he did not greet others to give alms. If someone threw money, he would not chant spells to pray for blessings. He always chose quiet roads and did not enter noisy places. He looked like he was fifty years old. Although he had lived there for many years, he had not gained anything. A believer said, 'There are many people in the west and north of the city, and there are many people who give alms. What are you doing here?' He replied, 'One or two coins are enough to support myself, what do I need so much for?' Zhao Zhongshu, the governor of Lingzhou, came from a family of cruel officials for three generations and was very unbelieving in Buddhism. After hearing about this, he went to test him on purpose. He rode his horse straight past, pretending to drop a string of coins. Fu Shang just read the scriptures, without even looking at him. After going far away, Zhao Zhongshu asked his subordinates to pick up the money. Fu Shang ignored him. Zhao Zhongshu then returned and said, 'You saw my money'
墮地以不。曰見。問曰。錢今何在。曰見一人拾將去。舒曰。爾終日在路唯乞一錢。豈有貫錢在地。而不取者。見人將去。何不止之。答曰。非貧道物。何為浪認。仲舒曰。我欲須爾身上袈裟。富曰。欲相試耳。公能將去。復有與者。可謂得失一種。即疊授與。仲舒下馬禮謝曰。弟子周朝人。官曆三代。大與眾僧往還。少不貪者。聞名故謁。本非惡意。請往陵州。富曰大善。然貧道廣欲結緣愿公助國安撫。即是長相見受供養也。舒辭嘆曰。毛中有人不可輕慢。爾後不見。益州人薊相者。從揚州還見之。亦埋笠路側。顏狀如常。
釋明恭。住鄭州會善寺。昔在俗。是隋高下犳騎。與伴三人膂力相似。而時所忌。帝深慮以事除之。作兩裹餅啖。一餅裹一具生鹿角。一餅裹五升鹽。俱賜食之並盡。其啖鹽者出至朝堂。腹裂而死。恭啖鹿角全無所覺。厭俗出家住會善寺。其力若神不可當者。曾與超化寺爭地。彼多召無賴者百餘人。來奪會善秋苗。眾咸憂惱。恭曰勿愁。獨詣超化。脫其大鐘塞孔。以乾飯六升投中。水和可啖。一手承底一手取啖。須臾並盡。仍取大石。可三十人轉者。恭獨拈之如小土塊。遠擲于地。超化既見一時驚走。又隋末賊起。周行抄掠。先告寺曰。明當兵至。可辦食具。並大豬一頭。寺無力制。隨言
【現代漢語翻譯】 現代漢語譯本： 那人回答說：『我看見了。』仲舒問道：『錢現在在哪裡？』回答說：『看見一個人撿走了。』仲舒說：『你整天在路邊乞討，難道會有成串的錢掉在地上，而你不去撿的嗎？看見別人拿走了，為什麼不去阻止他？』回答說：『不是貧道的東西，為什麼要隨便認領？』仲舒說：『我想要你身上的袈裟。』那人說：『你想要試探我罷了。如果你能拿走，而且還有人給，那就可以說是得失的一種了。』隨即疊好袈裟遞給仲舒。仲舒下馬行禮感謝說：『弟子是周朝人，做官經歷了三代，經常和眾僧往來，很少有貪婪的人。聽說你的名聲所以來拜訪，本來沒有惡意。請你前往陵州。』那人說：『很好。然而貧道廣泛地想要結緣，希望您幫助國家安撫百姓，那就是長久地相見並接受供養了。』仲舒辭謝感嘆說：『毛中有人，不可輕慢。』之後就再也沒見到他。益州人薊相，從揚州回來時見到他，也像之前一樣把斗笠埋在路邊，容貌神態和往常一樣。 釋明恭，住在鄭州會善寺。以前在俗家時，是隋朝的低下級犳騎（一種官職）。和三個同伴力氣差不多，但當時被皇帝所忌憚。皇帝很擔心會因為這件事除掉他們，就做了兩包餅給他們吃，一個餅里裹著一副生鹿角，一個餅里裹著五升鹽，都賞賜給他們吃完。吃鹽的那個走到朝堂，肚子裂開死了。明恭吃鹿角卻完全沒有感覺。厭倦了世俗而出家住在會善寺。他的力氣大得像神一樣，沒有人能抵擋。曾經和超化寺爭奪土地，對方召集了一百多個無賴，來搶奪會善寺秋天的莊稼。眾人都很憂愁煩惱。明恭說：『不要愁。』獨自前往超化寺，把他們的大鐘的孔堵住，用六升乾飯投進去，用水調和后可以吃。一手托著鐘底，一手取飯來吃，一會兒就吃完了。然後拿來一塊大石頭，需要三十個人才能轉動，明恭獨自拈起來就像小土塊一樣，遠遠地扔在地上。超化寺的人看見后一時驚慌逃走。隋朝末年賊寇興起，四處抄掠，事先告訴寺廟說：『明天兵就要到了，可以準備食物。』並要了一頭大豬。寺廟沒有能力制止，就隨了他們的話。
【English Translation】 English version: He replied, 'I saw it.' Zhongshu asked, 'Where is the money now?' He replied, 'I saw someone pick it up and take it away.' Zhongshu said, 'You beg on the road all day long, how could there be a string of coins on the ground that you wouldn't pick up? Seeing someone take it away, why didn't you stop him?' He replied, 'It's not this poor monk's property, why should I claim it?' Zhongshu said, 'I want your kasaya (monk's robe).' The man said, 'You just want to test me. If you can take it away and someone else gives you one, then it can be said to be a kind of gain and loss.' Then he folded the kasaya and handed it to Zhongshu. Zhongshu dismounted and bowed to thank him, saying, 'This disciple is from the Zhou Dynasty, and has served as an official for three generations. I often associate with monks, and there are few greedy people. I heard of your reputation, so I came to visit, and I had no malicious intent. Please go to Lingzhou.' The man said, 'Very good. However, this poor monk widely wants to form connections, hoping that you will help the country to appease the people, that is, to see each other for a long time and receive offerings.' Zhongshu declined and sighed, 'There are people in the hair, you can't be slighted.' After that, he never saw him again. Ji Xiang from Yizhou, when he returned from Yangzhou, saw him, also burying his hat on the side of the road as before, his appearance and expression as usual. Shi Minggong lived in Huishan Temple in Zhengzhou. Formerly, when he was a layman, he was a low-ranking Xiaoji (a kind of official position) in the Sui Dynasty. He and three companions had similar strength, but were feared by the emperor at that time. The emperor was very worried that he would get rid of them because of this matter, so he made two packs of cakes for them to eat, one cake wrapped with a pair of raw deer antlers, and one cake wrapped with five sheng (a unit of volume) of salt, and rewarded them all to eat. The one who ate the salt went to the court, and his stomach burst and died. Minggong ate the deer antlers but didn't feel anything at all. He was tired of the world and became a monk and lived in Huishan Temple. His strength was like a god, and no one could resist him. He once competed with Chaohua Temple for land, and the other party summoned more than a hundred ruffians to rob the autumn crops of Huishan Temple. Everyone was worried and annoyed. Minggong said, 'Don't worry.' He went to Chaohua Temple alone, blocked the hole of their big bell, and threw six sheng of dry rice into it, and mixed it with water to eat. He held the bottom of the bell with one hand and took the rice to eat with the other, and finished it in a while. Then he took a large stone, which required thirty people to turn, and Minggong picked it up alone like a small clod of earth, and threw it far away on the ground. The people of Chaohua Temple were shocked and fled at once. At the end of the Sui Dynasty, bandits rose up and looted everywhere, and told the temple in advance, 'The soldiers will arrive tomorrow, and you can prepare food.' And they asked for a big pig. The temple had no power to stop them, so they followed their words.
為辦。至時列坐。鋪奠食具。恭不忍斯。負拄杖會所。與賊言議。賊先讓食。恭乃鋪餅數十。安豬裹之。從頭咬拉。須臾並盡。賊眾驚伏。恭召為護寺檀趣。群賊然之。故會善一寺。隋唐交軍。絕賊往來。恭之力也。又曾山行。虎豬交鬥。豬漸不如。恭語虎曰。可放令去。虎不肯。便一手捉頭。一手撮尾。拋之深谷。斯氣力也。說多難信而實有之。恭戒潔貞嚴。常依眾食。所啖如恒人。一食有值機候。便啖二百人料。眾但深訝。莫知其所由。武德五年。終於本寺。春秋八十五。時會善有客遊沙彌。口作吳語。廚下然火。干竹大如臂。兩指折而燒之。恭時怪訝。亦以指折而不得。沙彌出后。恭抱廚柱起。以沙彌衣置磉上。柱壓之。沙彌來求衣不得。見在柱下。欲取不得。恭笑為捧柱取衣。此亦難可思者。
釋法進。蜀中新繁人。在俗精進不啖辛腥。在田農作。以鏵刃為鐘磬。步影而齋。有送食晚。便飲水而已。所犁田地不損蟲蟻。一時空中聲曰。進阇梨。出家時到。如是四五聲。閤家同聞。進因詣洛口山出家。行頭陀不居寺舍。時隋蜀王秀。聞名知難邀請。遣參軍郁九閭長卿往。便將左右十人。辭王曰。承有道德。如請不來當申俗法。王曰。不須威逼。但以理延。明當達此。長卿出郭門。顧曰。今日將爾輩往兜率
【現代漢語翻譯】 現代漢語譯本： 為辦（爲了處理事情）。到了約定時間，大家列席而坐，鋪設好祭奠用的食物。恭（指僧人）內心不忍（看到這種場面）。拄著枴杖來到聚會的地方，與賊人商議。賊人先請恭用餐，恭於是鋪開數十張餅，把豬肉裹在裡面，從頭開始咬著吃，一會兒就全部吃光了。賊人們驚歎佩服。恭於是召集他們作為護寺的檀越（施主），群賊同意了。因此，會善寺在隋唐交戰期間，能夠隔絕賊人的往來，都是恭的力量。他又曾經在山中行走，遇到老虎和豬搏鬥，豬漸漸不敵。恭對老虎說：『可以放它走。』老虎不肯。恭便一手抓住虎頭，一手抓住虎尾，把它扔到深谷里。這是他的氣力。這些事說起來難以置信，但確實存在。恭持戒清凈，貞潔嚴肅，常常和大眾一起吃飯，所吃的食物和普通人一樣。但他每次吃飯都有觀察時機的習慣，一旦時機到了，就吃二百人份的食物。眾人都感到非常驚訝，不知道其中的原因。武德五年，恭在本寺圓寂，享年八十五歲。當時會善寺有個客居的沙彌（小和尚），說話帶著吳地的口音。他在廚房裡燒火，用像手臂一樣粗的干竹子，用兩根手指就能折斷並燒掉。恭當時感到奇怪和驚訝，也用手指去折，卻折不斷。沙彌離開后，恭抱著廚房的柱子站起來，把沙彌的衣服放在柱子下面的石礅上，柱子壓住了衣服。沙彌回來找衣服，找不到，看到衣服在柱子下面，想要拿卻拿不出來。恭笑著幫他抬起柱子，讓他取走衣服。這也是一件難以思議的事情。 釋法進（一位僧人）。是蜀地新繁人。在家時就精進修行，不吃葷腥。在田里耕作時，用鏵刃（犁上的金屬部件）作為鐘磬，通過觀察日影來確定齋戒的時間。他所犁的田地不傷害蟲蟻。當時空中傳來聲音說：『進阇梨（對僧人的尊稱），出家的時間到了。』這樣說了四五聲，全家人都聽到了。法進因此前往洛口山出家，奉行頭陀行（苦行），不住在寺廟裡。當時隋朝的蜀王楊秀，聽說了他的名聲，知道他難以邀請，就派遣參軍郁九閭長卿前往。長卿於是帶著左右十人，辭別蜀王說：『聽說他有道德，如果請不來，就用世俗的法律來制裁他。』蜀王說：『不必用威逼的手段，只要用道理來勸說。明天就應該能到達那裡。』長卿出了城門，回頭說：『今天我將帶你們去兜率天（彌勒菩薩的凈土）。』
【English Translation】 English version: He managed (to handle matters). When the time arrived, everyone sat in rows, setting out the food for the offering. Gong (referring to the monk) couldn't bear (to see this scene). Leaning on his staff, he came to the meeting place and negotiated with the bandits. The bandits first invited Gong to eat. Gong then spread out dozens of pancakes, wrapped them with pork, and started biting and pulling from one end, finishing them all in a short while. The bandits were amazed and subdued. Gong then summoned them to be the temple's 'danapati' (benefactors), and the bandits agreed. Therefore, during the Sui-Tang wars, Huishan Temple was able to isolate itself from the bandits, all thanks to Gong's strength. He also once encountered a tiger and a pig fighting in the mountains, with the pig gradually losing. Gong said to the tiger, 'You can let it go.' The tiger refused. Gong then grabbed the tiger's head with one hand and its tail with the other, throwing it into a deep valley. This was his strength. These things may be hard to believe, but they are true. Gong upheld the precepts of purity, chastity, and solemnity. He always ate with the assembly, and his food intake was the same as ordinary people. However, he had a habit of observing the timing of his meals. Once the time was right, he would eat enough food for two hundred people. Everyone was very surprised and didn't know the reason. In the fifth year of the Wude era, Gong passed away at the temple at the age of eighty-five. At that time, there was a visiting 'sramanera' (novice monk) at Huishan Temple who spoke with a Wu accent. He was making a fire in the kitchen, using dry bamboo as thick as an arm, and he could break and burn it with two fingers. Gong was surprised and amazed at the time, and he also tried to break it with his fingers, but he couldn't. After the 'sramanera' left, Gong hugged the kitchen pillar and stood up, placing the 'sramanera's' robe on the stone base under the pillar. The pillar pressed down on the robe. The 'sramanera' came back to look for his robe, but couldn't find it. He saw it under the pillar, but couldn't take it out. Gong laughed and helped him lift the pillar so he could take the robe. This is also an inconceivable thing. 釋法進 (Shi Fajin, a monk). He was from Xinfan in Shu (present-day Sichuan). Even before becoming a monk, he practiced diligently, abstaining from meat and pungent foods. When working in the fields, he used the 'share' (metal part of a plow) as a bell and chime, and determined the time for fasting by observing the shadow of the sun. He plowed the fields without harming insects or ants. At that time, a voice came from the sky, saying, 'Jin 'Ajari' (a term of respect for a monk), the time for you to become a monk has arrived.' This was said four or five times, and the whole family heard it. Fajin then went to Luokou Mountain to become a monk, practicing 'dhuta' (ascetic practices) and not living in temples. At that time, Yang Xiu, the Prince of Shu in the Sui Dynasty, heard of his reputation and knew he was difficult to invite, so he sent the military advisor Yu Jiuli Changqing to go. Changqing then took ten people with him and bid farewell to the Prince of Shu, saying, 'I heard that he has virtue. If we can't invite him, we will use secular law to punish him.' The Prince of Shu said, 'There is no need to use coercion, just persuade him with reason. We should arrive there tomorrow.' Changqing left the city gate and turned around, saying, 'Today I will take you to 'Tushita Heaven' (the pure land of Maitreya Bodhisattva).'
天請彌勒佛亦望得。何況山中道人有何不來。初至吉陽山下。日暮見虎道蹲。命人射之。馬皆退走。欲投村恐違王命。俄見一僧負幞上山。長卿命住為伴。余從並留。步至寺所。召入至床。又見虎在床下。怖不自安。進遣虎出。具述王意。雖有答對。而怖形於相狀。進曰。檀越初出郭門一何雄勇。今來至此一何怯憚。長卿頂禮默然。因宿至旦。令先往益。貧道後來。行至望鄉臺。顧視進行已及。即與同見王。入內受戒。即日辭出。所獲嚫施一無所受。令往法聚寺停。王顧諸佐曰。見此僧令寡人毛豎。戒神所護也。后更召入城。王遙見即禮。進曰。王自安樂。進自安樂。何為苦相惱亂作無益之事耶。諸僧諫曰。王為地主。應善問訊。何為訶責。進曰。大德畏死。需求王意。眼見惡事都不諫勉何名弘教。進不畏死。責過何嗛乎。雖盛飾床筵厚味重結。而但坐繩床粗餅而已。乃至妃姬受戒。但責放逸不念無常。又辭入山。重延三日。限滿便返。諸清信等咸設食而邀之。至時諸家各稱進到。總集計會。乃分身數十處焉。有時與僧出山赴食。欻爾而笑。人問其故。曰山寺凈人穿壁盜蜜耳。及還果如所說斯事非一。旦述之耳。初王門師慈藏者。為州僧官。立政嚴猛。瓶衣香花少闕加捶。僧眾苦之。而為王所重。無敢諫者。以事白進
【現代漢語翻譯】 現代漢語譯本 彌勒佛都希望得到您的幫助，更何況是山中的修行人，怎麼會不來呢？當初到達吉陽山下，天色已晚，看見一隻老虎蹲在那裡。我命令手下射殺它，但馬匹都嚇得退走了。想投奔村莊，又怕違背國王的命令。忽然看見一個僧人揹著行囊上山，我命令他停下來做個伴，其餘的人也一起留下。走到寺廟，我請他到床上坐。又看見老虎在床下，我害怕得坐立不安，請他把老虎趕走，然後詳細地告訴他國王的意圖。他雖然有所回答，但恐懼之色還是顯露在臉上。我問：『施主剛出城門時是多麼雄壯勇猛，現在來到這裡卻為何如此膽怯害怕？』長卿頂禮不語。當晚留宿到天亮，我讓他先去拜見國王，我說貧道隨後就到。走到望鄉臺，回頭看他已經趕上來了，於是我們一起去見國王。入宮后，國王為我授戒，當天我就告辭出來，所得到的賞賜一點也沒接受，讓手下送到法聚寺存放。國王回頭對左右說：『見到這個僧人，我感到毛骨悚然，這是戒神在保護他啊。』後來又召我入城，國王遠遠地看見我就行禮。我說：『國王您自得其樂，我也自得其樂，為何要互相煩擾，做這些沒有益處的事情呢？』眾僧勸諫說：『國王是地方的主人，您應該好好問候他，為何要責備他呢？』我說：『各位大德害怕死亡，所以要迎合國王的心意。眼見壞事發生，卻都不敢勸諫，這怎麼能叫做弘揚佛法呢？我不怕死，責備他的過錯又有什麼可遺憾的呢？』國王雖然用華麗的床榻和豐盛的食物來款待我，但我只是坐在繩床上，吃著粗餅而已。甚至為妃嬪授戒時，也只是責備她們放縱逸樂，不念無常。我又告辭入山，國王再三挽留了三天，期限一滿我就返回了。許多信徒都準備了齋飯邀請我。到時，各家都說我到了。總計起來，我竟然分身數十處。有時和僧人一起下山赴齋，忽然大笑起來。人們問我原因，我說：『山寺里的凈人正在鑿墻偷蜂蜜呢。』等到回去一看，果然如我所說。這樣的事情不止一次，每天都在講述這些事情。當初國王門下的老師慈藏（Monk's name），擔任州僧官，立下的規矩非常嚴厲，如果瓶、衣服、香、花稍有欠缺，就要加以鞭打，僧眾都為此感到痛苦，但因為他受到國王的器重，沒有人敢勸諫。我把這件事告訴了進（Monk's name）。
【English Translation】 English version Even Maitreya Buddha (Future Buddha) hopes to receive your help, let alone a mountain ascetic, how could he not come? Initially, upon arriving at the foot of Jiyang Mountain, it was already dusk, and I saw a tiger squatting there. I ordered my men to shoot it, but the horses all retreated in fear. I wanted to seek refuge in a village, but I feared disobeying the king's command. Suddenly, I saw a monk carrying a bundle ascending the mountain. I ordered him to stop and accompany me, and the rest of us stayed as well. Upon reaching the temple, I invited him to sit on the bed. Again, I saw the tiger under the bed, and I was so frightened that I could not sit still. I asked him to drive the tiger away, and then I told him in detail the king's intentions. Although he responded, fear was still evident on his face. I asked: 'Donor, when you first left the city gate, you were so valiant and brave, but now that you have come here, why are you so timid and fearful?' Changqing (Name of a person) bowed silently. That night, we stayed until dawn, and I asked him to go and see the king first, saying that I, the poor monk, would follow later. Upon reaching Wangxiang Terrace, I looked back and saw that he had already caught up, so we went together to see the king. After entering the palace, the king bestowed precepts upon me, and on the same day, I took my leave, not accepting any of the rewards I received, and had my men store them at Faju Temple. The king turned to his attendants and said: 'Seeing this monk makes my hair stand on end; it is the deity of precepts protecting him.' Later, he summoned me into the city again, and the king bowed to me from afar. I said: 'The king enjoys his own pleasures, and I enjoy my own pleasures; why bother each other and do these unprofitable things?' The monks advised: 'The king is the master of this land; you should greet him properly, why do you rebuke him?' I said: 'You great virtues fear death, so you seek to please the king's will. Seeing bad things happen, yet you dare not advise him, how can this be called propagating the Dharma? I am not afraid of death, what regret is there in rebuking his faults?' Although the king entertained me with lavish beds and rich food, I only sat on a rope bed and ate coarse cakes. Even when bestowing precepts upon the concubines, I only rebuked them for their indulgence and lack of mindfulness of impermanence. Again, I took my leave to return to the mountain, and the king repeatedly urged me to stay for three more days. Once the deadline was up, I returned. Many faithful believers prepared vegetarian meals and invited me. When the time came, each household claimed that I had arrived. When all were gathered together, I was found to be in dozens of places simultaneously. Sometimes, when going down the mountain with the monks for a meal, I would suddenly laugh. People asked me the reason, and I said: 'The lay attendant in the mountain temple is tunneling through the wall to steal honey.' When they returned, it was indeed as I had said. Such things happened more than once, and I recounted these things every day. Initially, Cizang (Monk's name), the teacher under the king's patronage, served as the state monastic official and established strict rules. If there were any deficiencies in the vases, robes, incense, or flowers, he would inflict beatings. The monks suffered greatly because of this, but because he was highly regarded by the king, no one dared to advise him. I told Jin (Monk's name) about this matter.
請為救濟。答曰。其威力如此。豈能受語耶。苦請不已。進造藏房門。藏走出。謂曰。法門未可如是。爾亦大力也。還返入房。蜀人以大甚為大力。自此藏便息言。僧由此安。以開皇中卒山。年九十六。
釋道幽。代州耆阇寺僧。善解經論。仁壽中於寺講婆伽般若並論。聽眾百餘人。日午坐繩床。如睡見一天人。殊為偉異。自云。我是釋提桓因。故來奉請。在天講經。初聞介介情不許之。以畏死。答云。為造佛堂未成。事有不可。眠覺向侍者如法師述之。如曰。此事罕逢。人生終死。死時不知何道。今得生天。則勝人也。開通法利天解勝人。何得不往。佛堂事中功德不足及言。幽從之。不久又如前夢。依如天請。天帝乃以少香注幽手中。克時來迎。及覺見掌中有香氣熏一寺。自後如前說法。下講至廊下。床上諸僧。遙見香菸充滿床側。驚怪來看。幽執香爐正念蟬蛻而去。於時寺外道俗。望見雲氣從寺而出如一段云。騰空直上。飄飄而沒。
襄州禪居寺岑阇梨者。未詳何人。住寺禪念為業。有先見之明。而寺居山藪。資給素少粒食不繼。岑每日將坩入郭。乞酒而飲。又乞滿坩。可三斗許。將還在道行飲達寺。坩亦空竭。明日復爾。在寺解齋。將篤坩。就廚請粥三升。仍掛杖頭入眾。以杖打僧頭。從上至下。
【現代漢語翻譯】 現代漢語譯本：有人請求救濟。（鳩摩羅什）回答說：『他的威力如此巨大，怎能接受勸告呢？』那人苦苦請求不止，於是走到藏房門前。鳩摩羅什走出來，說道：『佛法之門不可如此。你也是個大力士啊。』說完返回房中。蜀人以『大甚』為大力士。從此鳩摩羅什便不再說話，僧眾因此得以安寧。鳩摩羅什在開皇年間于山中去世，享年九十六歲。
釋道幽，代州耆阇寺的僧人，擅長講解經論。仁壽年間在寺中講解《婆伽般若》及相關論著，聽眾一百多人。一天中午，他坐在繩床上，像睡著了一樣，看見一個天人，非常偉岸奇異。天人自稱：『我是釋提桓因（Śakro devānām indraḥ，帝釋天）。特來邀請您到天上講經。』道幽最初有些猶豫，因為害怕死亡，回答說：『建造佛堂的事情尚未完成，此事有所不便。』醒來后，他向侍者如法師講述了這件事。如法師說：『此事難得一遇。人生終有一死，死後不知會去哪裡。如今能夠昇天，那就勝過常人啊。開通佛法利益，天解勝過常人，為何不去呢？建造佛堂的功德不足以相比。』道幽聽從了他的建議。不久，他又像之前一樣夢見天人，按照天人的邀請。天帝於是將少許香放入道幽手中，約定時間來迎接他。道幽醒來后，看見掌中有香氣，熏遍整個寺廟。之後，他像之前一樣說法，走下講臺到廊下。床上的眾僧，遠遠看見香菸充滿床邊，驚奇地來看。道幽手執香爐，正在念誦時，像蟬蛻一樣離世而去。當時寺外的道士和俗人，望見雲氣從寺中出來，像一段云，騰空直上，飄飄然消失了。
襄州禪居寺的岑阇梨（Ācārya，阿阇梨），不清楚是什麼人。住在寺中以禪修為業。有先見之明。但寺廟地處山林偏僻之處，物資供應很少，糧食常常接濟不上。岑阇梨每天拿著瓦罐入城，乞討酒來喝。又乞討滿一瓦罐，大約三斗左右，帶回寺廟，在路上邊走邊喝，到達寺廟時，瓦罐也空了。第二天又這樣。在寺廟裡解齋時，他拿著瓦罐，到廚房請求三升粥。然後掛在杖頭上，進入僧眾之中，用杖敲打僧人的頭，從上到下。
【English Translation】 English version: Someone requested relief. (Kumārajīva) replied, 'His power is so great, how can he accept advice?' The person pleaded incessantly, so he went to the door of the chamber. Kumārajīva came out and said, 'The gate of Dharma cannot be like this. You are also a strongman.' After saying that, he returned to the chamber. The people of Shu considered 'extremely strong' to be a strongman. From then on, Kumārajīva stopped speaking, and the monks were able to live in peace. Kumārajīva died in the mountains during the Kaihuang era, at the age of ninety-six.
釋Dàoyōu, a monk of Qíshé Temple in Dàizhōu, was skilled at explaining scriptures and treatises. During the Rénshòu era, he lectured on the Bhagavatprajñāpāramitā and related treatises at the temple, with an audience of over a hundred people. One day at noon, he sat on a rope bed and, as if asleep, saw a deva (deva, celestial being), who was very tall and extraordinary. The deva claimed, 'I am Śakro devānām indraḥ (Śakro devānām indraḥ, Indra, the lord of the devas). I have come specifically to invite you to lecture on the scriptures in heaven.' Dàoyōu was initially hesitant, fearing death, and replied, 'The construction of the Buddha hall has not yet been completed, and this matter is inconvenient.' After waking up, he told the attendant, Dharma Master Rú, about this matter. Dharma Master Rú said, 'This is a rare opportunity. Life inevitably ends in death, and after death, one does not know where one will go. Now, to be able to ascend to heaven is superior to ordinary people. Opening up the benefits of the Dharma, heavenly understanding surpasses ordinary people, why not go? The merit of building the Buddha hall is not enough to compare.' Dàoyōu followed his advice. Soon after, he dreamed of the deva again, as before, following the deva's invitation. The deva then placed a small amount of incense in Dàoyōu's hand, arranging a time to come and greet him. After Dàoyōu woke up, he saw incense in his palm, filling the entire temple with fragrance. Afterwards, he lectured as before, walking down from the platform to the corridor. The monks on the bed saw from afar that the incense smoke filled the side of the bed, and they came to see in surprise. Dàoyōu, holding the incense burner, was reciting when he passed away like a cicada shedding its skin. At that time, the Daoists and laypeople outside the temple saw clouds coming out of the temple, like a section of cloud, rising straight up into the sky, fluttering and disappearing.
Cén Ācārya (Ācārya, teacher) of Chánjū Temple in Xiāngzhōu, it is not clear who he was. He lived in the temple and practiced meditation as his profession. He had foresight. However, the temple was located in a remote mountainous area, and the supply of materials was scarce, with food often running out. Every day, Cén Ācārya would take a clay pot into the city to beg for wine to drink. He would also beg for a full pot, about three dǒu or so, and bring it back to the temple, drinking as he walked, until the pot was empty when he arrived at the temple. He would do this again the next day. When having lunch in the temple, he would take the clay pot and ask the kitchen for three shēng of porridge. Then he would hang it on the top of his staff and enter the assembly, using the staff to hit the heads of the monks, from top to bottom.
人別一擊。日日如是。人以其卓越異常。或疑打已災散。不辭受之。岑將粥入房。舊養黧犬一頭。並一寺內鼠乃有數千。每旦來集。犬鼠同食。庭中堛滿。道俗共觀。一時失一鼠。岑悲惋無聊。必是犬殺。便告責犬。犬便銜來。岑見懊惱。以杖捶犬。將鼠埋已悲哀慟哭。寺僧被鼠嚙衣及箱。以告于岑。岑總召諸鼠。各令相保。一鼠無保。岑曰。汝何嚙人衣。杖捶之。鼠不敢動。今為寺貧。便於講堂東北白馬泉下濼中遷記。某處為廚庫某處為倉稟。人並笑之。經宿水縮地出。如語便作。遂令豐渥。又遙記云。卻後十六年。當有愚人于寺南立重閣者。然寺基業不虧。斗訟不可住耳。永徽中恰有人立重閣。由此相訟。如其語焉。
丹陽通阇梨者。住天保寺。唐貞觀末。年已八十。氣力休健。儀容率素。常服納衣。衣厚一寸。線如指大。以用紩納。極清潔誦法華經。市中乞食所得不異流俗。得錢財修補寺舍。其寺大堂梁時所立。硃砂污灑涂之極厚。唐初善禪師。鍍大銅像須水銀就梁。刮取所用充足余趾猶赤。是知昔人為福竭于所貴。不以為辭。如不用者。昔物何在。其寺基郭。補修所須。云有古鎮國金可取治護。乃于寺北四十步。依言掘得十斤。用盡得三十斤。便曰。地下大有。更取殺人。於是便止。后輒自營土窟于寺
【現代漢語翻譯】 現代漢語譯本： 有人特別捱打一下。每天都這樣。人們因為他卓越不凡，或許懷疑捱打已經消除了災禍，所以不推辭接受。岑公將粥拿進房間。以前養著一隻黑狗。還有一個寺廟裡的老鼠，數量有數千只。每天早上都聚集過來。狗和老鼠一起吃東西。庭院裡到處都是。僧人和俗人一起觀看。有一次丟了一隻老鼠。岑公悲傷惋惜，非常難過，一定是狗殺的。就責備狗。狗就把老鼠銜來了。岑公見了很懊惱，用棍子打狗。將老鼠埋了之後悲哀地痛哭。寺廟裡的僧人因為衣服和箱子被老鼠咬壞了，告訴了岑公。岑公就召集所有的老鼠，讓它們互相擔保。有一隻老鼠沒有人擔保。岑公說：『你為什麼咬人的衣服？』用棍子打它。老鼠不敢動。現在爲了寺廟貧困，就在講堂東北的白馬泉下的水池中遷移記錄，某處作為廚房倉庫，某處作為糧倉。人們都嘲笑他。過了一夜，水退了，地露出來了，就像他說的那樣做成了。於是寺廟變得富裕起來。他又遙遠地預言說：『在十六年後，當有愚人在寺廟南面建造重閣。』然而寺廟的基業不會虧損，只是爭鬥訴訟不能停止罷了。永徽年間恰好有人建造重閣。因此互相爭訟，就像他說的那樣。 丹陽通阇梨（Danyang Tong, 僧人名號）住在天保寺。唐貞觀末年，年齡已經八十歲了，氣力還很強健。儀容樸素。經常穿粗布衣服。衣服厚一寸，線像手指那麼大，用來縫補。非常乾淨，誦讀《法華經》。在市場上乞討食物，和普通人沒什麼不同。得到錢財就用來修補寺廟。寺廟大堂的梁是當時建造的，用硃砂塗抹得非常厚。唐初善禪師（Shan Chanshi, 僧人名號）給大銅像鍍金需要水銀，就從樑上刮取，所用的水銀充足，剩餘的地方還是紅色的。由此可知以前的人爲了做功德，竭盡所能，不認為有什麼可推辭的。如果不用這些，以前的東西在哪裡呢？寺廟的地基需要修補，據說有古代鎮國金可以取來治理保護。於是在寺廟北面四十步的地方，按照所說的挖到了十斤金子。用完了，又挖到了三十斤。就說：『地下還有很多，再挖就要殺人了。』於是就停止了。後來就在寺廟裡自己挖土窟居住。
【English Translation】 English version: Someone was singled out for a beating. It was like this every day. People, because of his extraordinary nature, perhaps suspected that the beating had dispelled misfortune, so they did not refuse to accept it. Cen brought porridge into the room. He used to keep a black dog. And there were thousands of rats in a temple. Every morning they would gather. The dog and rats ate together. The courtyard was full. Monks and laypeople watched together. Once, a rat was lost. Cen was sad and regretful, very distressed, it must have been the dog that killed it. So he blamed the dog. The dog then brought the rat back. Cen was annoyed when he saw it, and beat the dog with a stick. After burying the rat, he mourned and cried bitterly. The monks in the temple, because their clothes and boxes were gnawed by rats, told Cen. Cen then summoned all the rats and ordered them to vouch for each other. One rat had no one to vouch for it. Cen said, 'Why did you gnaw people's clothes?' He beat it with a stick. The rat dared not move. Now, because the temple is poor, he moved the records to the pool under the White Horse Spring northeast of the lecture hall, designating a certain place as the kitchen warehouse and a certain place as the granary. People laughed at him. Overnight, the water receded, and the land emerged, just as he had said. Thus, the temple became prosperous. He also remotely predicted: 'Sixteen years later, there will be a foolish person who builds a double-layered pavilion south of the temple.' However, the temple's foundation will not be damaged, only disputes and lawsuits will not cease. During the Yonghui era, someone happened to build a double-layered pavilion. Therefore, they sued each other, just as he had said. Danyang Tong (丹陽通, a monk's name), a dhāriṇī master, lived in Tianbao Temple. At the end of the Zhenguan era of the Tang Dynasty, he was already eighty years old, but his strength was still robust. His appearance was simple and unadorned. He often wore coarse cloth clothes. The clothes were one inch thick, and the thread was as thick as a finger, used for sewing. He was very clean and recited the Lotus Sutra. He begged for food in the market, no different from ordinary people. He used the money he obtained to repair the temple. The beams of the temple's main hall were built at that time, and they were painted very thickly with cinnabar. In the early Tang Dynasty, Chan Master Shan (善禪師, a monk's name) needed mercury to gild a large bronze statue, so he scraped it from the beams. There was enough mercury for his use, and the remaining areas were still red. From this, we know that people in the past did their best to make merit, not considering anything too precious. If they didn't use these things, where would the old things be? The foundation of the temple needed repair, and it was said that there was ancient gold that could be taken to protect it. So, forty steps north of the temple, according to what was said, they dug up ten pounds of gold. After using it up, they dug up thirty more pounds. He then said, 'There is still a lot underground, but digging further will lead to killing.' So he stopped. Later, he dug an earthen cave in the temple to live in.
北擬終事。時未之驗也。不久告僧云。尋常命終須有付囑。引諸財物指訂囑授。極有分明。經三日而神氣爽健。而云將去。忽不知所在便就窟視之。門已塞開一小孔。在土撮臥。氣已終矣。年九十餘。
京師西北有廢凝觀寺。有夾纻立釋迦舉高丈六。儀相超異屢放光明。隋開皇三年。寺僧法慶所造。捻塑才了未加漆布。而慶忽終。同日寶昌寺僧大智又終。經三日穌。說云。初去飄飄若乘風雨。可行百里。乃見宮殿人物華綺非常。又見一人似若王者。左右儀仗甚有威雄。頃間見慶來。而面有憂色。又見大像。謂殿上人曰。慶造我未了。何為令死。其人遽而下殿拜訖。呼階下人曰。慶合死未。答云。命未盡而食盡。彼曰。可給荷葉而終其福壽。言已失像及慶所在。時即問凝觀寺僧云。慶公死來三日。所造丈六一夕亦失。達曙方見。時共嗟怪。言詳未訖。人報云。慶穌活。眾咸往問。與大智說同。自爾旦旦解齋。進荷葉六枚。中食八枚。凡欲食時。先以暖水沃令耎濕方食之。周流遠近率諸士女以成其像。依像懺禮無爽晨昏。以大業初卒。春秋七十六。近如雍州渭南人單道琮者云。永徽五年因患風儀容改異。差後味諸飲食咸臭。唯啖土飲水。時俗命為人蟺。今周行告乞。可年四十餘。
釋德山。姓山氏。莫測何人
【現代漢語翻譯】 現代漢語譯本： 北擬終了後事。當時還無法驗證真假。不久他告訴僧人說：『通常臨終之人需要留下遺囑。』於是拿出各種財物，一一指明囑託授與，非常清楚明白。過了三天，他精神氣色爽朗康健，卻說自己將要離去。忽然不知他去了哪裡，便到石窟去看他，洞門已被堵塞，只開了一個小孔。他正用手撮土，躺臥在那裡，已經斷氣了。享年九十多歲。
京城西北有座廢棄的凝觀寺，寺里有一尊用夾纻工藝製成的立式釋迦牟尼（Śākyamuni）像，高一丈六尺，儀容相貌超凡脫俗，屢次放出光明。隋朝開皇三年，寺里的僧人法慶所造。剛捏塑完成，還沒來得及上漆和裹布，法慶忽然去世。同一天，寶昌寺的僧人大智也去世了。過了三天，大智甦醒過來，說：『起初感覺飄飄然，好像乘著風雨，能行百里。看見宮殿人物，華麗異常。又看見一個人，好像是王者，左右儀仗很有威嚴。』一會兒，看見法慶來了，但面帶憂色。又看見那尊大佛像，（法慶）對殿上的人說：『法慶塑造我還沒完成，為什麼要讓他死？』那人立刻走下殿，拜完后，呼喚臺階下的人說：『法慶該死嗎？』回答說：『壽命未盡，但食物已盡。』那人說：『可以給他荷葉，讓他終享福壽。』說完，佛像和法慶就不見了蹤影。當時就問凝觀寺的僧人說：『法慶去世三天了，他所造的一丈六尺佛像，一夜之間也消失了，直到天亮才出現。』當時大家都很驚異。話還沒說完，有人來報說：『法慶復活了。』眾人一起去問他，他和（寶昌寺僧人大智）大智所說的一樣。從此以後，每天早上解齋時，（法慶）就吃六枚荷葉，中午吃八枚。凡是想吃東西的時候，先用溫水浸泡，讓荷葉變軟濕潤后才吃。他周遊各地，帶領士人和婦女完成佛像的製作，依照佛像懺悔禮拜，早晚不懈。在大業初年去世，享年七十六歲。最近有雍州渭南人單道琮說，永徽五年，因為得了風病，容貌改變異常。病好后，覺得各種飲食都有臭味，只能吃土和喝水。當時人們稱他為『人蟺』（蚯蚓）。現在他四處乞討，大概四十多歲。
釋德山（Shì Déshān），姓山，不知道是什麼地方人。
【English Translation】 English version: Bei finished his final affairs. At that time, it was impossible to verify the truth. Not long after, he told the monks, 'Usually, a dying person needs to leave a will.' So he took out various properties, pointed them out one by one, and entrusted them, very clearly and understandably. After three days, his spirit and complexion were refreshed and healthy, but he said he was about to leave. Suddenly, no one knew where he had gone, so they went to the cave to look for him. The cave door had been blocked, leaving only a small hole. He was lying there, scooping up earth with his hands, already dead. He was over ninety years old.
Northwest of the capital city was an abandoned Ningguan Temple. There was a standing Śākyamuni (釋迦牟尼) statue made of 'jia zhu' (夾纻, a kind of dry lacquer craftsmanship) that was sixteen feet tall. Its appearance was extraordinary, and it repeatedly emitted light. It was created in the third year of the Kaihuang era of the Sui Dynasty by the monk Faqing of the temple. He had just finished sculpting it and had not yet applied lacquer or cloth when Faqing suddenly died. On the same day, the monk Dazhi of Baochang Temple also died. After three days, Dazhi woke up and said, 'At first, I felt light and airy, as if riding the wind and rain, able to travel a hundred miles. I saw palaces and people, extraordinarily magnificent. I also saw a person who seemed to be a king, with imposing guards on either side.' After a while, he saw Faqing coming, but with a worried look on his face. He also saw the large Buddha statue. (Faqing) said to the person in the palace, 'Faqing has not finished sculpting me, why did you let him die?' That person immediately stepped down from the palace, bowed, and called out to the people below the steps, 'Should Faqing die?' The reply was, 'His lifespan is not exhausted, but his food is.' That person said, 'Give him lotus leaves so that he can finish his blessed life.' After saying that, the Buddha statue and Faqing disappeared. At that time, they asked the monks of Ningguan Temple, 'Faqing has been dead for three days, and the sixteen-foot statue he made also disappeared overnight, only to reappear at dawn.' At that time, everyone was amazed. Before they finished speaking, someone reported, 'Faqing has been resurrected.' Everyone went to ask him, and he said the same thing as Dazhi. From then on, every morning when breaking the fast, (Faqing) would eat six lotus leaves, and eight at noon. Whenever he wanted to eat, he would first soak the lotus leaves in warm water to soften them before eating. He traveled around, leading scholars and women to complete the making of the Buddha statue, repenting and worshiping according to the statue, tirelessly morning and evening. He died in the early years of the Daye era, at the age of seventy-six. Recently, a man named Dan Daocong from Weinan in Yongzhou said that in the fifth year of the Yonghui era, he suffered from a wind disease, and his appearance changed abnormally. After recovering, he found that all food smelled bad, and he could only eat earth and drink water. At that time, people called him 'Ren Shan' (人蟺, earthworm). Now he begs everywhere, and is probably over forty years old.
Shì Déshān (釋德山), whose surname was Shan (山), it is not known where he came from.
。忽棄妻子入山修道。鬚髮不暇削。衣食不暇給。唯息緣靜念為得性也。人莫知其觀行。視其相狀如得定者。時游化竹林龍池。開悟道俗。以清簡為本。每云。煩亂之法道俗同弊。故政煩則國亂。心煩則意亂。水清則魚石可見。神清則想倒可識。學清簡者尚自諠煩。況在亂使焉可道哉。后入馬鞍山。每多毒蛇。噬人必死。然山來往都不為害。諸餘僮侍晨夕所行。一無所懼。曾蹋被嚙。山以水洗之。尋爾還復。后還天敕山夏坐樹下。人來山所逢虎迫逐。便入繩床下。虎蹲床前。山曰。床下佛子肉味可勝貧道耶。即脫衣以施。虎屈起而永去。后其小子于山訪獲。山曰。爾來何為。曰久不奉見。生死不知。故來定省。山曰。汝去各自覓活。更來與杖。去後數年又來。山取杖欲捶之。兒卻住曰。阇梨遇兒如他人。他人可受打耶。山大笑曰。吾不打爾者。必更來敗我道意。遂長去。山年九十餘。終於山谷舍。時益州草堂寺旭上者。不知何許人。少居草堂。唯以禪誦為業。余無所營。蜀土尤尚二月八日四月八日。每至二時四方大集馳騁游遨。諸僧忙遽無一閑者。而旭端坐竹林泊然寂想。瓶水自溢爐香自然。諸人城西看了相從參之。旭儼然不動等同金石。三日之後方復如常。四眾敬而異之。故睹如朝日之初出。同共目之為旭上也。年
【現代漢語翻譯】 現代漢語譯本：他忽然拋棄妻子，進入山中修行。沒有時間修剪鬚髮，沒有時間顧及衣食，只以止息雜念、清靜思慮作為獲得本性的方法。人們不瞭解他的觀行，看到他的外表，以為他已經得定了。他時常游化于竹林龍池，開悟僧人和俗人，以清靜簡樸為根本。他常說：『煩亂之法，僧人和俗人都深受其害。所以政治煩瑣則國家混亂，心煩意亂則思緒紊亂。水清澈則魚和石頭都可以看見，精神清明則妄想顛倒可以識別。學習清靜簡樸的人尚且會感到喧囂煩亂，更何況身處亂世，又怎麼能談論道呢？』 後來他進入馬鞍山，那裡有很多毒蛇，咬人必死。然而他在山中來往，都沒有受到傷害。他的那些童僕侍從，早晚行走，也一無所懼。曾經被蛇咬到腳，他用山泉水清洗，很快就恢復了。後來他回到天敕山，夏天在樹下坐禪。有人來山裡，遇到老虎追趕，便躲到他的繩床下。老虎蹲在床前，他說：『床下的佛子，肉的味道能勝過貧道嗎？』隨即脫下衣服施捨給老虎，老虎起身離開了。後來他的小兒子到山裡尋找他，他說：『你來做什麼？』兒子說：『很久沒有見到您，不知道您的生死，所以來探望。』他說：『你離開吧，各自尋找活路，不要再來了。』兒子離開后幾年又來了，他拿起木杖要打他，兒子卻站住說：『阇梨（Acharya，阿阇梨，意為導師）對待我像對待其他人一樣，其他人可以捱打嗎？』他大笑說：『我不打你，是因為你一定會再次來擾亂我的道心。』於是長久地離開了。他年九十多歲，在山谷中的茅舍去世。 當時益州草堂寺的旭上（Xu Shang，人名），不知道是哪裡人，年少時居住在草堂寺，只以禪修誦經為業，其他事情一概不做。蜀地尤其重視二月八日和四月八日（佛教節日），每到這兩個日子，四方的人都聚集在一起，馳騁遊玩，各個寺廟的僧人都忙碌不堪，沒有一個閑暇的人。而旭上端坐在竹林中，安靜地沉思冥想，瓶中的水自然溢出，爐中的香自然燃燒。眾人從城西看完熱鬧后，相約來拜見他。旭上莊嚴地一動不動，如同金石一般。三天之後才恢復如常。四眾弟子敬佩而感到奇異，如同看到初升的太陽一般，共同稱他為旭上。
【English Translation】 English version: He suddenly abandoned his wife and entered the mountains to cultivate the Way. He had no time to trim his hair and beard, nor to care for food and clothing, only taking the cessation of worldly thoughts and quiet contemplation as the means to attain his true nature. People did not understand his practice, seeing his appearance, they thought he had already attained samadhi. He often traveled and transformed in the Bamboo Forest Dragon Pond, enlightening monks and laypeople, taking purity and simplicity as the foundation. He often said: 'The methods of confusion are a common affliction for both monks and laypeople. Therefore, if the government is troubled, the country is in chaos; if the mind is troubled, the thoughts are in disarray. If the water is clear, the fish and stones can be seen; if the spirit is clear, delusions can be recognized. Those who study purity and simplicity still feel disturbed and troubled, how much more so in a chaotic world, how can one speak of the Way?' Later, he entered Ma'anshan (Ma'anshan, name of a mountain), where there were many poisonous snakes, whose bites were fatal. However, he traveled back and forth in the mountains without being harmed. His young servants and attendants, walking morning and evening, were also without fear. Once, he was bitten on the foot by a snake, he washed it with mountain spring water, and soon recovered. Later, he returned to Tianchi Mountain (Tianchi Mountain, name of a mountain), sitting in meditation under a tree in the summer. Someone came to the mountain and was chased by a tiger, so he hid under his rope bed. The tiger squatted in front of the bed, and he said: 'Is the taste of the flesh of the Buddhist under the bed better than that of this poor monk?' Then he took off his clothes and gave them to the tiger, and the tiger got up and left. Later, his youngest son came to the mountain to find him, and he said: 'What are you here for?' The son said: 'I haven't seen you for a long time, and I don't know if you are alive or dead, so I came to visit.' He said: 'Leave, each of you find your own way to live, don't come again.' After the son left for several years, he came again, and he picked up a wooden staff to beat him, but the son stopped and said: 'Acharya (Acharya, meaning teacher) treats me like he treats other people, can other people be beaten?' He laughed loudly and said: 'The reason I don't beat you is because you will surely come again to disturb my mind for the Way.' Then he left for good. He was over ninety years old when he died in a thatched hut in the valley. At that time, Xu Shang (Xu Shang, a personal name) of Caotang Temple (Caotang Temple, name of a temple) in Yizhou (Yizhou, name of a place) was unknown from where he came. He lived in Caotang Temple when he was young, only practicing Chan meditation and reciting scriptures, and did nothing else. The land of Shu (Shu, ancient name of Sichuan) especially valued the eighth day of the second month and the eighth day of the fourth month (Buddhist festivals). Every time these two days came, people from all directions gathered together, riding and playing, and the monks of the various temples were very busy, with no one having any leisure. But Xu Shang sat upright in the bamboo forest, quietly contemplating, the water in the bottle overflowed naturally, and the incense in the burner burned naturally. After the crowd finished watching the excitement in the west of the city, they came together to visit him. Xu Shang was solemn and motionless, like gold and stone. After three days, he returned to normal. The fourfold assembly revered and marveled at him, like seeing the newly rising sun, and together they called him Xu Shang.
九十八。
釋道悅。姓張。荊州昭丘人。十二于玉泉寺出家受戒。安貧苦節。尤能持念大品法華。常誦為業。隨有經戒日誦一卷。人並異之。初智者入于玉泉。未有鐘磬。于泉源所獲怪石一片。懸而擊之。聲響清徹。悅於此寺每誦卷通。扣磬一下。聞者肅然。且其誦聲如清流激韻。聽者忘疲。所以幽明往者屢有祥感。一時患水腹脹如鼓。更無餘求。唯念般若。一夜正誦經次。腹忽如裂水出滂流。及試手尋洪腫頓消。病忽失所。斯所謂轉障輕受者也。昔朱粲賊擾。唯悅守山。盜來求減以惠給余。更重取煮而不熟。慚而返之。他日又來將加害命。悅坐地不動曰。害吾止此。吾欲自見寺舍取盡。遂放令引路。行數步又坐曰。吾沙門也。非引路之人。浮幻形骸任從白刃。賊奇其高尚也。送還本寺。悅一生不衣蠶衣。唯服麻布。漢陽王至山。睹悅風儀秀眉蘊服。請受戒品。又遺厚供一無所受。王作大布三衣一襲以奉之。因問何不著繒帛耶。答曰。蠶衣損命。乖忍辱之名。布服儉素。表慈悲之相。王曰。仲由不恥夫子見稱。沙門慈忍固其然也。悅步影而食。少差虛嗽。食留一分。以資飛走沈泳之屬。故慈善所熏。或飛來肩上。或浮泊手中。雖衣弊服而絕無蚤虱。時又巡村乞虱養之。誡勿令殺。悅居山五十餘年。春秋七十二矣
【現代漢語翻譯】 現代漢語譯本： 九十八。
釋道悅（Shi Daoyue），俗姓張，是荊州昭丘人。十二歲時在玉泉寺出家受戒。他安於貧困，嚴守戒律，尤其擅長持誦《大品般若經》和《法華經》，並以此為日常功課。每天誦讀一卷經文，人們都覺得他很特別。當初智者大師來到玉泉寺時，寺里還沒有鐘磬。智者大師在泉水邊找到一塊奇怪的石頭，懸掛起來敲擊，聲音清脆響亮。道悅每次誦經一卷完畢，就敲擊一下磬，聽到的人都肅然起敬。而且他誦經的聲音如同清澈的流水激盪出美妙的旋律，聽的人忘記疲勞。因此，冥冥之中，常有吉祥的感應。曾經有一次，他患了水腫病，肚子脹得像鼓一樣，沒有其他的祈求，只是唸誦《般若經》。一天晚上，正在誦經的時候，肚子突然像裂開一樣，水流傾瀉而出。用手一摸，腫脹立刻消失，疾病也突然不見了。這就是所謂的轉重業為輕報。過去朱粲作亂時，只有道悅堅守山寺。盜賊來向他索取財物，他減少自己的用度來供給他們。盜賊又把東西拿去煮，卻煮不熟，感到慚愧而歸還。後來有一天，盜賊又來想要殺害他，道悅坐在地上不動，說：『殺害我，就到此為止吧。我想自己去看看寺院，讓你們取盡。』於是放盜賊引路。走了幾步，道悅又坐下來說：『我是沙門，不是引路的人。這虛幻的形骸任憑你們用刀砍殺。』盜賊驚奇他的高尚品德，把他送回了寺院。道悅一生不穿蠶絲做的衣服，只穿麻布衣服。漢陽王來到山上，看到道悅風度翩翩，眉宇間蘊含著秀氣，於是請他授戒，又送來豐厚的供養，道悅一概不接受。漢陽王制作了一套粗布三衣供奉給他，並問他為什麼不穿絲綢衣服。道悅回答說：『蠶衣會損害生命，違背了忍辱的教義。布衣簡樸，象徵著慈悲。』漢陽王說：『仲由（Zhong You，孔子的弟子）不以孔子稱讚他為恥，沙門慈悲忍辱本來就應該這樣。』道悅吃『步影食』（指只吃影子里的食物，形容食物極少），稍微感到飢餓就咳嗽。食物留下一部分，用來供給飛禽走獸和水中游魚。所以慈悲心薰陶之下，有時鳥兒飛來停在他的肩膀上，有時魚兒浮在手邊。雖然穿著破舊的衣服，卻絕對沒有跳蚤虱子。有時又到村子裡乞討虱子來飼養，告誡人們不要殺害它們。道悅在山中住了五十多年，享年七十二歲。
【English Translation】 English version: Ninety-eight.
釋道悅 (Shi Daoyue), whose secular surname was Zhang, was a native of Zhaoqiu in Jingzhou. At the age of twelve, he left home and received the precepts at Yuquan Temple. He was content with poverty and strictly observed the precepts, especially skilled in upholding and reciting the Mahaprajnaparamita Sutra (《大品般若經》) and the Lotus Sutra (《法華經》), which he made his daily practice. He recited one chapter of scripture every day, and people considered him extraordinary. When Zhiyi (智者大師) first arrived at Yuquan Temple, there were no bells or chimes. Zhiyi found a strange stone by the spring, hung it up and struck it, and the sound was clear and resonant. Every time Daoyue finished reciting a chapter of scripture, he would strike the chime once, and those who heard it would be in awe. Moreover, his recitation sounded like a clear stream gushing out beautiful melodies, and those who listened forgot their fatigue. Therefore, there were often auspicious responses in the unseen realm. Once, he suffered from dropsy, and his belly was as swollen as a drum. He had no other request but to recite the Prajna Sutra. One night, while he was reciting the scripture, his belly suddenly burst open, and water poured out. When he touched it with his hand, the swelling immediately disappeared, and the disease suddenly vanished. This is what is meant by transforming heavy karma into light retribution. In the past, when Zhu Can (朱粲) was causing trouble, only Daoyue remained to guard the mountain temple. Bandits came to demand property from him, and he reduced his own expenses to provide for them. The bandits then took the things to cook, but they would not cook properly, so they felt ashamed and returned them. Later, one day, the bandits came again wanting to kill him. Daoyue sat on the ground without moving and said, 'Killing me will only stop here. I want to see the temple myself and let you take everything.' So he let the bandits lead the way. After walking a few steps, Daoyue sat down again and said, 'I am a Shramana (沙門), not a guide. This illusory form is at your disposal to be cut with knives.' The bandits were amazed by his noble character and sent him back to the temple. Daoyue never wore silk clothes in his life, only hemp clothes. When the King of Hanyang (漢陽王) came to the mountain, he saw that Daoyue had an elegant demeanor and his eyebrows contained a refined air, so he asked him to give him the precepts and sent him generous offerings, which Daoyue refused to accept. The King of Hanyang made a set of coarse cloth three robes to offer to him and asked him why he did not wear silk clothes. Daoyue replied, 'Silk clothes harm life and violate the teaching of forbearance. Cloth clothes are simple and represent compassion.' The King of Hanyang said, 'Zhong You (仲由, a disciple of Confucius) was not ashamed of Confucius praising him, and it is natural for a Shramana to be compassionate and patient.' Daoyue ate 'shadow food' (步影食, meaning he ate very little, only the shadow of food), and coughed slightly when he felt hungry. He left a portion of his food to provide for the birds, beasts, and fish in the water. Therefore, under the influence of compassion, sometimes birds would fly and perch on his shoulders, and sometimes fish would float by his hand. Although he wore ragged clothes, he had absolutely no fleas or lice. Sometimes he would go to the village to beg for lice to raise, and he would warn people not to kill them. Daoyue lived in the mountains for more than fifty years and lived to be seventy-two years old.
。終於巖所。永徽中。有人于青溪見一僧。擎錫跣足。自云般若師。言已不見。然生存常誦般若。故人咸號焉。
釋慧耀。姓岐。襄陽人。少沉密。訥言敏行。人共重之。受具后歷游訪道。至鄭川命師所。又往衡岳思師所。咸伏膺請益觀用清明。思公于眾曰。公于實相觀善有玄趣。居山數年。值思長往。欲絕跡武當以希素尚。行至巴丘曰。此地禪律罕聞。可隨行化。有江陵導因道懿法師。聞志焉相攜。西上居導因寺。積十四年不出戶庭惟味禪靜。及智顗返鄉。嘆爲故鄉不乏賢友足為模楷遺法也。因是道俗稍來禮謁。耀杜門密行不偶時俗。以仁壽二年。暮告人曰。吾不願惱此眾僧。欲往內華寺可以閑放。眾固留不許。至三年二月有疾。見思命二師來迎。至三月六日跏坐直身而卒。年七十九。遂葬于內華。未終前。寺中三十餘人。咸夢寶剎傾倒。及明異口同音而說之。昔日導因。今天皇寺是也。見有柏殿五間兩廈。梁右軍將軍張僧瑤。自筆圖畫。殿其工正北盧舍那相好威嚴。光明時發。殿前五級亦放光明。祥徴休咎故不備述。由此奇感聊附此焉。
釋道辯。齊人。住泰山靈巖寺。居無常所。遊行為任。經史洞達偏解數術。以大業年中來游襄部。年過七十。又與同邑僧神辯。相隨杖策。登臨眺望山水。多所表詣
【現代漢語翻譯】 終於巖所（地名）。永徽年間，有人在青溪見到一位僧人，手持錫杖，赤著腳。自稱是般若師（法號），說完就不見了。然而他生前常常誦讀《般若經》，所以人們都這麼稱呼他。
釋慧耀（人名），姓岐，是襄陽人。他年輕時沉穩寡言，做事勤敏，人們都很器重他。受具足戒后，他四處遊歷訪道，到了鄭川命師（人名）處，又前往衡岳思師（人名）處，都虛心學習，請教受益，觀察運用清明。思師對眾人說：『慧耀公對實相觀理解深刻，很有玄妙趣味。』他在山中住了幾年，正趕上思師去世。他想隱居武當山，傚法高尚的志趣。走到巴丘時，他說：『這個地方禪宗和戒律很少被弘揚，可以隨緣教化。』江陵導因道懿法師（人名）聽說了他的志向，就和他一起西上，住在導因寺。積攢了十四年，不出門庭，只是專心禪定。等到智顗（人名）返回家鄉，讚歎說故鄉不乏賢能的朋友，足以作爲模範，留下遺法。因此，道俗之人漸漸前來禮拜拜訪。慧耀閉門修行，不迎合世俗。在仁壽二年（年號）的傍晚，他告訴人們說：『我不願意打擾這裡的眾僧，想去內華寺，可以清閒自在。』大家堅決挽留不許。到三年二月，他生病了，看見思師和命師來迎接他。到三月初六，他跏趺而坐，身體挺直而去世，享年七十九歲。於是被安葬在內華寺。臨終前，寺中三十多人，都夢見寶剎傾倒。到天亮后，大家異口同聲地說了這件事。以前的導因寺，就是今天的天皇寺。寺里有五間柏木殿和兩座廂房，梁朝的右軍將軍張僧瑤（人名）親自畫圖。殿里供奉著正北方的盧舍那（佛名）佛像，相好莊嚴，光明時常顯現。殿前的五級臺階也放出光明。吉祥的徵兆和災禍的預兆，這裡就不詳細敘述了。因為這些奇異的感應，所以姑且附在這裡。
釋道辯（人名），是齊國人，住在泰山靈巖寺。居所沒有定處，隨遇而安。精通經史，尤其擅長數術。在大業年間來到襄部遊歷，年過七十。又與同鄉僧人神辯（人名）一起，拄著枴杖，登高望遠，對山水有很多精闢的見解。
【English Translation】 English version: Finally, he stayed at Yansuo (place name). During the Yonghui period, someone saw a monk in Qingxi, holding a tin staff and barefoot. He called himself Prajna Master (Dharma name), and then disappeared. However, he often recited the Prajna Sutra during his lifetime, so people called him that.
釋慧耀（人名）釋慧耀（人名）, whose surname was Qi, was from Xiangyang. He was quiet and reserved in his youth, slow to speak but quick to act, and people respected him. After receiving the full precepts, he traveled around visiting teachers. He went to Zhengchuan Mingshi's (person name) place, and then to Hengyue Sishi's (person name) place. He humbly learned from them, benefited from their teachings, and observed and applied them with clarity. Sishi said to the assembly: 'Huiyao understands the contemplation of reality deeply and has a profound interest in it.' He lived in the mountains for several years, and just as Sishi passed away. He wanted to retreat to Wudang Mountain to emulate his noble aspirations. When he arrived at Baqiu, he said: 'Zen and Vinaya are rarely heard in this place, so I can teach according to circumstances.' Daoyin Daoyi Dharma Master (person name) of Jiangling heard of his aspirations and accompanied him westward, residing in Daoyin Temple. He accumulated fourteen years, not leaving the courtyard, only focusing on meditation. When Zhiyi (person name) returned to his hometown, he praised that his hometown was not lacking virtuous friends, who were sufficient to be models and leave behind their teachings. Therefore, laypeople and monastics gradually came to pay their respects. Huiyao practiced in seclusion, not catering to worldly customs. In the evening of the second year of Renshou (era name), he told people: 'I do not wish to disturb the monks here, I want to go to Neihua Temple, where I can be leisurely.' The assembly firmly retained him and did not allow it. In the second month of the third year, he fell ill and saw Sishi and Mingshi coming to greet him. On the sixth day of the third month, he sat in the lotus position, with his body upright, and passed away at the age of seventy-nine. He was then buried in Neihua Temple. Before his death, more than thirty people in the temple all dreamed of the collapse of the precious temple. At dawn, they all spoke of it with one voice. The former Daoyin Temple is today's Tianhuang Temple. There are five cypress halls and two side rooms, drawn by General Zhang Sengyao (person name) of the Liang Dynasty. The hall enshrines the statue of Vairocana (Buddha name) in the north, with dignified features and majestic appearance, and light often appears. The five steps in front of the hall also emit light. Auspicious signs and ominous omens are not described in detail here. Because of these strange responses, they are attached here.
釋道辯（人名）釋道辯（人名）, a native of Qi, lived in Lingyan Temple on Mount Tai. His residence was not fixed, and he was content with whatever came his way. He was well-versed in the classics and histories, and particularly skilled in numerology. He came to Xiangbu during the Daye period, and was over seventy years old. He and his fellow monk Shenbian (person name) from the same town, accompanied each other, leaning on their staffs, climbing and gazing at the mountains and rivers, and had many insightful views.
如曾聞見。行至禪居寺南嶺望雲。此寺達者所營。極盡山勢。眾侶繁盛清肅有餘。如何后銳於前起閣。寺僧非唯寡少。更增諠諍。相接曾未經涉。恰如其言。於是盤遊諸寺。備陳勝負。莫不幽通前識鑒徹精靈。又至諸墓亦陳休咎。有士俗忘姓名。去者請為圖其墳塋。巡歷峴原示其一所曰。此中安墓足食豐財。入地三尺獲粟一升。又深一丈獲石二片五彩交映。斯曰財緣。依言掘鑿果獲粟石。遂行卜葬。至今殷有。襄州有袁山松者。博覽經誥。時號儒宗。聞辯學廣故來尋造。以楊子太玄王弼易道。用相探瞋。辯曰。楊王道術未足研尋。可賜愚徒無聞智者。松勃然變色。笑辯抑揚。辯曰。公學未周。信其前述。可除我固。當爲指歸。便引太玄經云。又于玄象偏所留心。曾不寢臥夜便露視。審宿度之所次。察孛彗之光景。便告人云。吾昔于裕法師所。學觀七曜。告余云。晉朝道安。妙於此術。人雖化往遺文在焉。其所注素女之經。最為要舉。恨失其本。如何得之。時有一僧偶然獲本。請為披決。辯得欣然。即為銷摘。此僧茫味情猶夢海。遂以惠之。辯曰。安目彌天。誠非虛稱。學統彌綸數術窮盡。此雖四紙文綜無遺。要約包富靈臺所盡。於時月臨井宿。便云。事在西楚。可告道俗。宜營水備。不盈兩夕漢江大漲。汛溢襄邑城隍
【現代漢語翻譯】 現代漢語譯本： 正如我曾經聽聞和親眼所見，我走到禪居寺南邊的山嶺，眺望雲彩。這座寺廟是通達之人所經營，充分利用了山勢。僧侶眾多，清凈肅穆有餘。然而，后建的樓閣卻不如之前的，寺廟裡的僧人不僅人數稀少，還增加了許多爭吵。我之前從未經歷過這樣的情況，現在看來正如人們所說的那樣。於是，我遊歷了各座寺廟，詳細陳述了它們的興衰成敗。寺廟裡的高僧們無不精通前世的知識，明察事物的本質。我又去了各個墓地，陳述了它們的吉兇。有一位忘記姓名的鄉紳，請我為他規劃墓地。我巡視了峴山一帶，指著一處地方說：『在這裡安葬墓地，可以衣食無憂，財富豐足。挖入地下三尺，可以得到一升粟米；再深挖一丈，可以得到兩塊五彩交映的石頭。』這就是財運的象徵。按照我的話挖掘，果然得到了粟米和石頭。於是，他就在這裡安葬了。直到今天，他的後代依然很富裕。
襄州有一位名叫袁山松的人，博覽群書，當時被譽為儒學宗師。他聽說辯才的學識淵博，所以前來拜訪，用楊雄的《太玄》和王弼的《易經》的理論來互相探討。辯才說：『楊雄和王弼的道術還不足以深入研究，請允許我這個愚鈍的人，不要去聽那些智者的言論。』袁山松勃然變色，笑著批評辯才的言論。辯才說：『您的學識還不夠全面，只是相信前人的說法，可以去除您固執的看法，我當爲您指明方向。』於是，他引用《太玄經》說，又在玄象方面特別留心，甚至不睡覺，夜晚就露天觀察，仔細觀察星宿的位置，觀察孛星和彗星的光芒。他便告訴人們說：『我過去在裕法師那裡，學習觀察七曜星辰。裕法師告訴我，晉朝的道安（道安(312-385)，東晉時期著名的佛教學者和翻譯家），精通這種法術。雖然人已經去世了，但遺留下來的著作還在。他所註釋的《素女經》，最為重要。』可惜我失去了原本。怎樣才能得到呢？』當時，有一位僧人偶然得到了原本，請辯才為他解讀。辯才非常高興，立即為他講解。這位僧人茫然無知，如同身處夢海。於是，辯才就把原本送給了他。辯才說：『道安的眼光真是了不起，確實不是虛名。他的學問貫穿始終，對數術的研究窮盡了其理。這雖然只有四張紙，但內容綜述無遺，要點精煉，包羅萬象，囊括了靈臺的全部內容。』當時，月亮執行到井宿的位置，辯才便說：『事情發生在西楚一帶，可以告訴僧人和百姓，應該做好防洪準備。』不到兩天，漢江水大漲，淹沒了襄邑的城墻。
【English Translation】 English version: As I have heard and seen, I walked to the southern ridge of Chanjusi Temple (禪居寺 - Chanju Temple), gazing at the clouds. This temple, managed by enlightened individuals, fully utilizes the mountain's terrain. The community of monks is thriving, with ample serenity and order. However, the later-built pavilions are inferior to the earlier ones, and the number of monks in the temple is not only small but also filled with disputes. I had never experienced such a situation before, and now it seems just as people say. Therefore, I traveled to various temples, detailing their rise and fall. The eminent monks in the temples were all proficient in past-life knowledge and insightful into the essence of things. I also went to various tombs, stating their fortunes. A local gentleman, whose name I forgot, asked me to plan his tomb. I surveyed the Xianyuan (峴原 - Xianyuan) area, pointing to a place and saying, 'Burying the tomb here will ensure a life free from worries about food and clothing, with abundant wealth. Dig three feet into the ground, and you will obtain a liter of millet; dig another ten feet, and you will obtain two stones with five colors intermingling.' This is a symbol of wealth. Following my words, they dug and indeed obtained millet and stones. Therefore, he was buried here. Until today, his descendants are still very wealthy.
In Xiangzhou (襄州 - Xiangzhou), there was a man named Yuan Shansong (袁山松 - Yuan Shansong), who had read extensively and was known as a Confucian master at the time. He heard of Biancai's (辯才 - Biancai) extensive knowledge, so he came to visit, using the theories of Yang Xiong's (楊雄 - Yang Xiong) 'Tai Xuan' (太玄 - Supreme Mystery) and Wang Bi's (王弼 - Wang Bi) 'I Ching' (易經 - Book of Changes) to discuss with each other. Biancai said, 'The doctrines of Yang Xiong and Wang Bi are not sufficient for in-depth study. Please allow me, this foolish person, not to listen to the words of those wise men.' Yuan Shansong turned pale and laughed, criticizing Biancai's remarks. Biancai said, 'Your knowledge is not comprehensive enough; you only believe in the sayings of the predecessors. You can remove your stubborn views, and I will point you in the right direction.' Therefore, he quoted the 'Tai Xuan Jing' (太玄經 - Supreme Mystery Classic), saying that he paid special attention to the celestial phenomena, even staying up at night to observe the stars in the open air, carefully observing the positions of the constellations, and observing the light of comets. He then told people, 'I used to study the observation of the seven luminaries with Master Yu (裕法師 - Master Yu). Master Yu told me that Dao'an (道安 - Dao'an) of the Jin Dynasty (晉朝 - Jin Dynasty) was proficient in this technique. Although he has passed away, his surviving works remain. His commentary on the 'Su Nu Jing' (素女經 - Classic of the Plain Girl) is the most important.' Unfortunately, I lost the original. How can I obtain it?' At that time, a monk accidentally obtained the original and asked Biancai to interpret it for him. Biancai was very happy and immediately explained it to him. This monk was ignorant and confused, as if he were in a sea of dreams. Therefore, Biancai gave him the original. Biancai said, 'Dao'an's vision is truly remarkable; it is indeed not a false reputation. His learning is consistent throughout, and his research on numerology has exhausted its principles. Although this is only four sheets of paper, the content is summarized without omission, the key points are concise, all-encompassing, and encompass all the contents of the Lingtai (靈臺 - Spirit Tower).' At that time, the moon was in the position of the Jing constellation (井宿 - Jing constellation), and Biancai said, 'The event is happening in the area of Western Chu (西楚 - Western Chu). You can tell the monks and the people that they should prepare for flood prevention.' In less than two nights, the Han River (漢江 - Han River) rose sharply, flooding the city walls of Xiangyi (襄邑 - Xiangyi).
將沒。預見之明其類若此。所得財物並用市金。將事合丹擬延其壽。人告來盜不可行之。便云。盜假遁甲六丁。吾明此術。常以月朔加氣。何得相欺。吾不畏也。以義寧年。與神辯南遊嶺表。不知所往。
釋慧琳。姓薛。綿州神泉人。以隋初隱於建明寺。清虛守靜與物不群。寺有塑像常在供養。像為生須三十六枚。大業末年。掃一古墳。豎二竹竿云。是天眼。后忽拔一云。弘農揚為魔所拔也。不久義寧嗣歷。有時著復衣夏坐墳上。日雖炎赫身無熱狀。口雖涉道形同于俗。言談之次以理居先。雒縣先有育王浮圖。琳忽一時歷村借車三百乘。云欲向雒縣迎浮圖於此安置。未經旬日遂被火燒。武德年中。潛伏草野。人莫知也。彼有楊祜師不測何人。直往草中相見。曾生未面宛若舊朋。各云。別來八百年矣。曾為人咒病得差。病者令女赍裙以施。女遂留衣送直。琳遙見謂曰。但將裙來我不須錢。女驚其聖。以貞觀四年示從物故。
釋洪滿。姓梁。安定人。在俗年十五遇時患。雙足攣躄。常念觀音經三年。忽有僧執澡罐。在前立不言。問曰。師從何來。答曰。以檀越常喚所以來。滿扣頭問曰。弟子往何罪報。今施此攣躄。僧曰。汝前身拘縛物命。餘殃致爾。汝但閉目。吾為汝療之。滿隨言冥目。但覺兩膝上各如拔六
【現代漢語翻譯】 現代漢語譯本：沒有（沒）。預見之明大概就是這樣（其類若此）。（他）將得到的財物全部用來購買金子，打算用煉丹的方式來延長壽命（將事合丹擬延其壽）。有人告訴他有盜賊要來，不要這樣做（人告來盜不可行之）。他便說：『盜賊是藉助遁甲六丁之術，我精通這種法術（吾明此術），經常在每月初一增加氣力，怎麼能欺騙我呢（何得相欺）？我不害怕他們（吾不畏也）。』在義寧年間，他和神辯一起南遊嶺南一帶，不知道去了哪裡（不知所往）。 釋慧琳，姓薛，是綿州神泉人。隋朝初年隱居在建明寺，清心寡慾，與世俗不同（清虛守靜與物不群）。寺里有塑像，他經常供養。塑像長出三十六根鬍鬚（像為生須三十六枚）。大業末年，他清掃一座古墓，豎起兩根竹竿，說：『這是天眼。』後來忽然拔掉一根，說：『弘農的楊被魔所拔掉了。』不久，義寧年間就改朝換代了（義寧嗣歷）。有時他穿著喪服坐在墳上，即使太陽炎熱，身上也沒有熱的感覺。雖然口中談論佛法，但外形和普通人一樣。言談之中總是以道理為先。雒縣先前有育王浮圖（育王浮圖，即阿育王塔），慧琳忽然在一天之內到各個村莊借了三百輛車，說要到雒縣迎接浮圖到這裡安置。沒過幾天就被火燒燬了。武德年間，他潛伏在草野之中，沒有人知道他（人莫知也）。有個叫楊祜的法師，不知道是什麼人，直接到草叢中與他相見。兩人素未謀面，卻好像老朋友一樣（曾生未面宛若舊朋），各自說：『分別已經八百年了。』曾經為人唸咒治病，使病人痊癒。病人讓女兒送來裙子作為佈施。女兒於是留下裙子直接送給他。慧琳遠遠地看見，說：『只要把裙子拿來就行了，我不需要錢。』女子驚訝他的聖明。在貞觀四年去世（示從物故）。 釋洪滿，姓梁，是安定人。在俗家十五歲時得了病，雙腳攣縮癱瘓（雙足攣躄）。他經常唸誦觀音經三年。忽然有個僧人拿著澡罐，站在他面前不說話。洪滿問道：『法師從哪裡來？』僧人回答說：『因為檀越（檀越，梵語Dānapati的音譯，意為施主）經常呼喚我，所以我來了。』洪滿叩頭問道：『弟子前世犯了什麼罪，今生遭受這種攣縮癱瘓的報應？』僧人說：『你前世拘禁捆綁眾生的性命，這是剩餘的罪業導致的。你只要閉上眼睛，我為你治療。』洪滿聽從他的話閉上眼睛，只覺得兩膝蓋上好像各自被拔掉了六...
【English Translation】 English version: There was no (mei). Such was the clarity of his foresight (qi lei ru ci). He used all the acquired wealth to buy gold, intending to extend his life through alchemy (jiang shi he dan ni yan qi shou). Someone told him that thieves were coming and he should not do this (ren gao lai dao bu ke xing zhi). He then said, 'The thieves are using the遁甲六丁(Dunjia Liuding, a type of Chinese Metaphysics) technique. I am proficient in this technique (wu ming ci shu). I always increase my energy on the first day of the month. How can they deceive me (he de xiang qi)? I am not afraid of them (wu bu wei ye).' During the Yining era, he traveled south to the Lingnan area with Shenbian, and their whereabouts were unknown (bu zhi suo wang). 釋慧琳(Shi Huilin), whose surname was Xue, was a native of Shenquan in Mianzhou. In the early Sui Dynasty, he lived in seclusion in Jianming Temple, pure and quiet, different from the world (qing xu shou jing yu wu bu qun). There were statues in the temple, which he often offered to. The statues grew thirty-six whiskers (xiang wei sheng xu san shi liu mei). At the end of the Daye era, he cleaned an ancient tomb and erected two bamboo poles, saying, 'These are the eyes of heaven.' Later, he suddenly pulled out one, saying, 'Yang of Hongnong has been pulled out by demons.' Soon after, the Yining era changed dynasties (Yining si li). Sometimes he would sit on the grave in mourning clothes, and even though the sun was scorching, he felt no heat on his body. Although he spoke of the Dharma, his appearance was like that of an ordinary person. In his conversations, he always put reason first. There was previously a 育王浮圖(Yu Wang Futu, Ashoka Stupa) in Luo County. Huilin suddenly borrowed three hundred carts from various villages in one day, saying that he wanted to welcome the Futu to be placed here. It was burned down by fire in less than ten days. During the Wude era, he was hiding in the wilderness, and no one knew him (ren mo zhi ye). There was a Dharma master named Yang Hu, whose identity was unknown, who went directly to the grass to meet him. They had never met before, but they seemed like old friends (ceng sheng wei mian wan ru jiu peng), and each said, 'It has been eight hundred years since we parted.' He once cured illnesses by chanting mantras for people, causing the patients to recover. The patients asked their daughters to bring skirts as offerings. The daughters then left the skirts and gave them directly to him. Huilin saw from afar and said, 'Just bring the skirts, I don't need money.' The women were amazed at his holiness. He passed away (shi cong wu gu) in the fourth year of the Zhenguan era. 釋洪滿(Shi Hongman), whose surname was Liang, was a native of Anding. At the age of fifteen, he fell ill, and his feet were contracted and paralyzed (shuang zu luan bi). He often recited the Guanyin Sutra for three years. Suddenly, a monk stood in front of him with a water pitcher, without saying a word. Hongman asked, 'Where did the master come from?' The monk replied, 'Because 檀越(Dānapati, a Sanskrit term meaning 'donor' or 'patron') often calls me, so I came.' Hongman kowtowed and asked, 'What sins did this disciple commit in a previous life that I am now suffering from this contracted paralysis?' The monk said, 'In your previous life, you imprisoned and bound the lives of sentient beings. This is the remaining karma that caused this. Just close your eyes, and I will heal you.' Hongman followed his words and closed his eyes, only feeling as if six...
七寸。丁卻既了。開目將欲謝恩。失僧所在。起行如故。滿乃悟是觀音。因爾精誠誓不妻娶。后忽自通禪觀。安坐不動。乃經三日七日者。開皇初元變俗從道。住救度寺。大業融併入居法海。貞觀十三年卒。春秋八十三矣。
釋慧聰。姓王。出家已后遊行齋講。手不釋卷。尋經旨趣心自欣躍。苦形節食行知足行。自云。法華經。常不輕菩薩。不專讀誦經典。但行禮拜四眾。尚得六根清凈。我何為不禮諸佛世尊。即于別院閉門。常禮萬五千佛。依經自唱。一一禮之。寺僧怪其所作。于壁隙伺之。見禮拜頭下天龍八部等亦頭下。數數非一。諸人來其院者。無不心戰走出。恒聞異香蔚蔚爾。及死在。貞觀年中院絕人往。每夜常聞彈指禮拜行道等相。
釋法通。姓關。京兆鄠人。小出家。極尪弱。隨風偃什似任羅綺。由是同侶頗輕之。通輒流淚。一朝對觀音像慨慷曰。通聞菩薩聖鑒所愿克從。乞垂提誘免斯輕侮。因斯誦觀音經晝夜不捨。后歲余歸本生覲母。旦食訖。假寐于庭樹下。少間口中涎沫流液。向有三升。母以為物忤。遽呼覺問。何事如此。通曰。向見有人遺三驢馱䈥。通啖始一驢。娘呼遂覺。餘二失之。自爾覺身力雄勇肌膚堅䩕。密舉大木石不以為重。寺有僧戡者。膂力之最。通竊取袈裟安在柱下。戡初
【現代漢語翻譯】 現代漢語譯本： 七寸（指長度單位）。丁卻既了（丁卻，時間詞，指一段時間）。睜開眼睛想要感謝（僧人），卻不見僧人在哪裡。於是起身繼續前行，這才明白（之前的僧人）是觀音菩薩顯靈。因此發誓終身不娶。後來忽然自己通達了禪觀，可以安坐不動，有時長達三日七日。開皇初年改變習俗出家為僧，住在救度寺。大業年間（救度寺）被合併，於是搬到法海寺居住。貞觀十三年去世，享年八十三歲。
釋慧聰（Hui Cong，人名），俗姓王。出家之後，精進齋戒講經，手不釋卷。尋繹經書的旨趣，心中欣喜踴躍。刻苦身體，節約飲食，奉行知足常樂的修行。他自己說：『《法華經》（Lotus Sutra）中的常不輕菩薩（Sadāparibhūta），不專門讀誦經典，只是禮拜四眾（比丘、比丘尼、沙彌、沙彌尼），尚且能夠得到六根清凈（眼、耳、鼻、舌、身、意）。我為什麼不禮拜諸佛世尊呢？』於是就在別院閉門，常常禮拜一萬五千佛，依照經文自己唱誦，一一禮拜。寺里的僧人奇怪他的所作所為，就從墻壁的縫隙中窺視他，看見他禮拜時，頭低下，天龍八部（Devas and Nāgas）等也跟著低下頭，多次如此。人們來到他的院子，沒有不心驚膽戰跑出去的。常常聞到奇異的香味。直到他去世后，貞觀年間，他的院子就沒人敢去了，每夜常常聽到彈指、禮拜、行道等聲音。
釋法通（Fa Tong，人名），俗姓關，京兆鄠縣人。從小就出家，身體非常瘦弱，像隨風搖擺的什物，好像只能勝任穿羅綺（指華麗的絲綢衣服）。因此同伴們很輕視他。法通常常流淚。一天，對著觀音像慷慨地說：『法通聽說菩薩聖明的鑑察，所希望的都能實現。乞求菩薩垂憐引導，免受這種輕視。』因此誦讀《觀音經》（Avalokiteśvara Sūtra），晝夜不捨。過了一年多，回到家鄉拜見母親。一天早飯後，在庭院的樹下小睡。一會兒，口中流出涎沫，大約有三升。母親以為是被什麼東西衝犯了，急忙叫醒他，問他發生了什麼事。法通說：『剛才看見有人遺落了三頭驢馱著的䈥（竹器）。我剛吃了一個驢的量，娘您就叫我醒了，剩下的兩個驢的量就沒了。』從此以後，他覺得身體強壯勇猛，肌膚堅實。暗中舉起大的木頭石頭，也不覺得重。寺里有個僧人名叫戡（Kan，人名），是寺里力氣最大的。法通偷偷地把他的袈裟藏在柱子下。戡最初
【English Translation】 English version: Seven inches (referring to a unit of length). Ding Que Ji Liao (Ding Que, a time word, referring to a period of time). He opened his eyes, intending to express his gratitude (to the monk), but the monk was nowhere to be found. So he got up and continued on his way, and then he realized that (the previous monk) was an manifestation of Avalokiteśvara (Guanyin). Therefore, he vowed never to marry. Later, he suddenly understood Chan contemplation by himself, and could sit still without moving, sometimes for three or seven days. In the early years of the Kaihuang era, he changed his customs and became a monk, living in Jiudu Temple. During the Daye era, (Jiudu Temple) was merged, so he moved to live in Faha Temple. He passed away in the thirteenth year of Zhenguan, at the age of eighty-three.
釋慧聰 (Shi Huicong, a person's name), whose secular surname was Wang. After becoming a monk, he diligently observed precepts and lectured on scriptures, never letting go of the scriptures. He rejoiced in his heart as he explored the meaning of the scriptures. He endured physical hardship, economized on food, and practiced contentment. He said to himself: 'Sadāparibhūta (Chang Bu Qing Pusa) in the Lotus Sutra (Fahua Jing), does not specialize in reading and reciting scriptures, but only bows to the four assemblies (bhikkhus, bhikkhunis, śrāmaṇeras, and śrāmaṇerikās), and can still attain purity of the six senses (eye, ear, nose, tongue, body, and mind). Why shouldn't I bow to all the Buddhas and World Honored Ones?' So he closed the door in a separate courtyard and often bowed to 15,000 Buddhas, chanting according to the scriptures and bowing to each one. The monks in the temple were surprised by what he was doing, so they spied on him through the cracks in the wall and saw that when he bowed his head, the Devas and Nāgas (Tianlong Babu) also bowed their heads, and this happened many times. People who came to his courtyard were all frightened and ran out. They often smelled a strange fragrance. After his death, during the Zhenguan era, no one dared to go to his courtyard, and every night they often heard sounds of finger snapping, bowing, and walking.
釋法通 (Shi Fatong, a person's name), whose secular surname was Guan, was from Hu County, Jingzhao. He became a monk at a young age and was extremely weak, like a thing swaying in the wind, as if he could only wear silk clothes. Therefore, his companions looked down on him. Fatong often shed tears. One day, he said to the Avalokiteśvara (Guanyin) statue with emotion: 'Fatong has heard that the Bodhisattva's wise discernment can fulfill all wishes. I beg the Bodhisattva to guide me and save me from this contempt.' Therefore, he recited the Avalokiteśvara Sūtra (Guanyin Jing) day and night without ceasing. More than a year later, he returned to his hometown to visit his mother. One day, after breakfast, he dozed off under a tree in the courtyard. After a while, saliva flowed from his mouth, about three liters. His mother thought he had been offended by something, so she hurriedly woke him up and asked him what had happened. Fatong said: 'I just saw someone drop three donkeys loaded with bamboo containers. I had just eaten the amount of one donkey when you woke me up, and the amount of the remaining two donkeys was gone.' From then on, he felt strong and brave, and his skin was firm. He secretly lifted large pieces of wood and stone without feeling heavy. There was a monk named 戡 (Kan, a person's name) in the temple, who was the strongest in the temple. Fatong secretly hid his kasaya (袈裟, jiasha, a monk's robe) under a pillar. Kan initially
不見。謂是神鬼所為。通笑為舉梁抽取。戡大駭服。有大石臼重五百餘斤。通於南山負來供僧用。今見在貯水施禽鳥。隋高祖重之。有西蕃貢一人。云大壯。在北門試相撲無得者。帝頗恧之云。大隋國無有健者。召通來令相撲。通曰。何處出家人為此事。必知氣力。把手即知。便喚彼來。通任其把捉。其人努力把捉。通都不以為懷。至通后捉。總攬兩手急搦。一時血出外濽。彼即蟠臥在地乞命。通放之曰。我不敢殺捉。恐爾手碎去。於是大伏。舉朝稱慶京邑弄力者聞而造之。通為把豆麥便碎。倒曳車牛卻行。當時壯士命為天力士也。煬帝末。避亂隱南山。乃負一具硙並犢子。大神通也。未幾丁母憂出山歸葬。事了返山。雖力兼百夫。未曾忤物。精誠節約。時輩推之。以武德初卒。春秋五十六。
釋慧因。姓張。清河武城人。昔依賢法師。后以雅志卓然眾所推伏。欲屈知寺任。遂巡于蜀川詢求禪律。訪無夷險必往參請。唐運大通。自蜀而返。於時州別一寺。但三十僧。因即其一。持維志節終始無忘。后為開聖本寺。去荊五十餘里。山藪曠迥阻絕風煙。乃獨止此山草菴蘭若。二十餘載。四遠咸依。昔智者遺言。今宛符會。貞觀十九年大旱。而寺石泉獨無有竭。乃自負水外給。飛走由斯獲濟。江陵令盧行余。承聞往之
【現代漢語翻譯】 現代漢語譯本 不見，（人們）認為是神鬼所為。智通笑著說是（他）舉起房梁並抽走了（支撐物）。戡（kān）大為震驚並佩服。有一石臼重五百多斤，智通從南山背來供僧人使用。現在還在（寺里）儲存水供鳥類飲用。隋高祖很看重他。有西蕃進貢一人，（號稱）非常強壯，在北門試驗相撲，沒有人能勝過他。皇帝頗為慚愧，說：『大隋國難道沒有健壯的人嗎？』召見智通來令其相撲。智通說：『哪個出家人會做這種事？如果一定要知道（我的）氣力，握一下手就知道了。』便叫那人過來。智通任憑他抓握，那人努力抓握，智通一點也不在意。等到智通後來抓握，完全抓住他的兩手用力緊握，立刻血從外面噴濺出來，那人便蜷臥在地求饒。智通放開他說：『我不敢殺你，只是怕你的手碎掉。』於是（那人）非常信服。朝廷上下都慶賀，京城中擅長角力的人聽說后前來拜訪他。智通為他們把豆麥放在手中便捏碎。倒著拉車牛向後走。當時（人們）稱他為天力士。隋煬帝末年，為躲避戰亂隱居南山，竟然揹著一具石磨和一頭小牛，真是大神通啊。不久后，他因母親去世而離開山去安葬。事情辦完后返回山中。雖然力氣能抵得上百人，卻從未違逆過事物（的規律）。（他）精誠節約，同時代的人都推崇他。在武德初年去世，享年五十六歲。
釋慧因（釋：佛教僧侶的尊稱；慧因：法號），姓張，是清河武城人。早年依止賢法師，後來因為高雅的志向卓越不凡而被眾人推崇。想要推舉他擔任寺院住持的職務，於是（他）巡遊于蜀川，尋訪禪宗和律宗（的知識）。無論道路多麼危險，必定前往參拜請教。唐朝國運昌盛，（慧因）從蜀地返回。當時州里每個寺院只有三十個僧人，慧因就是其中之一。堅持維護志向和節操，始終沒有忘記。後來（他）主持開聖本寺，距離荊州五十多里。山野空曠偏遠，風煙阻隔，（慧因）便獨自居住在這座山的草菴蘭若（lán ruò，指小茅屋）。二十多年來，四面八方的人都來依附他。過去智者（指智顗（yǐ）大師）的遺言，如今完全應驗。貞觀十九年發生大旱，而寺院裡的石泉卻唯獨沒有乾涸。於是（慧因）親自背水到外面供給（人們），飛禽走獸因此得以存活。江陵縣令盧行余聽說后前去拜訪。
【English Translation】 English version Unseen, (people) thought it was the work of gods and ghosts. Zhi Tong laughed and said that (he) lifted the beam and removed (the supports). Kan was greatly shocked and admired. There was a stone mortar weighing more than five hundred catties, which Zhi Tong carried from Nanshan to provide for the monks. Now it is still (in the temple) storing water for birds to drink. Emperor Gaozu of the Sui Dynasty valued him very much. A person was offered as tribute from Xifan, (claimed to be) very strong, and no one could beat him in sumo wrestling at the North Gate. The emperor was quite ashamed and said, 'Does the Great Sui Dynasty have no strong men?' He summoned Zhi Tong to wrestle with him. Zhi Tong said, 'Which monk would do such a thing? If you must know (my) strength, you will know by shaking hands.' Then he called that person over. Zhi Tong let him grab and hold, and that person tried hard to grab and hold, but Zhi Tong didn't care at all. When Zhi Tong grabbed later, he completely grabbed both of his hands and squeezed hard, and immediately blood spurted out from the outside, and that person curled up on the ground begging for mercy. Zhi Tong let go of him and said, 'I dare not kill you, I'm just afraid of breaking your hands.' So (that person) was very convinced. The whole court congratulated, and those in the capital who were good at wrestling came to visit him after hearing about it. Zhi Tong crushed the beans and wheat in his hands for them. He pulled the cart and cattle backwards. At that time, (people) called him the Heavenly Hercules. At the end of Emperor Yang of the Sui Dynasty, he hid in Nanshan to avoid the war, and even carried a stone mill and a calf on his back, which was truly a great supernatural power. Not long after, he left the mountain to bury his mother who had passed away. After the matter was completed, he returned to the mountain. Although his strength was equal to a hundred men, he never violated the (laws) of things. (He) was sincere and frugal, and his contemporaries admired him. He passed away in the early years of the Wude era, at the age of fifty-six.
Shi Huiyin (Shi: an honorific title for Buddhist monks; Huiyin: Dharma name), whose surname was Zhang, was a native of Wu Cheng in Qinghe. In his early years, he relied on Dharma Master Xian, and later he was admired by everyone because of his elegant aspirations and outstanding achievements. Wanting to recommend him to serve as the abbot of the temple, (he) traveled around Sichuan, seeking (knowledge of) Chan and Vinaya (schools). No matter how dangerous the road was, he would definitely go to pay homage and ask for advice. The Tang Dynasty was prosperous, and (Huiyin) returned from Shu. At that time, there were only thirty monks in each temple in the state, and Huiyin was one of them. He insisted on maintaining his aspirations and integrity, and never forgot them. Later, (he) presided over the Kaisheng Temple, which was more than fifty miles away from Jingzhou. The mountains and fields were empty and remote, and the wind and smoke were blocked, so (Huiyin) lived alone in the thatched hut Lanruo (lán ruò, refers to a small thatched hut) on this mountain. For more than twenty years, people from all directions came to depend on him. The last words of the wise man (referring to Master Zhiyi (yǐ)), are now completely fulfilled. In the nineteenth year of Zhenguan, there was a severe drought, but the stone spring in the temple was the only one that did not dry up. So (Huiyin) personally carried water to the outside to supply (people), and birds and beasts were able to survive because of this. Lu Xingyu, the magistrate of Jiangling County, went to visit him after hearing about it.
。索水飲馬。因負而給之。行余謂少。頗出恚言。便遣馬就寺。俄值群豬來。路人無敢犯。後有二人。寺北竊食辛肉。虎來擁繞哮吼。將啖其人。得急逃竄無方。因聞往救。虎乃潛退。斯戒德慈明為若此也。法華一部。毗尼戒本。行往常誦。未忘心口。年七十五。卒于本寺。
釋法施。姓江。武當人。少而弘直。神智難測。形無定方。出處不滯。游巴陵顯安寺。娑羅樹下宴默。而人亦莫之顧也。依荊南記云。晉永康元年。僧房床下忽生一樹。隨伐隨生。如是非一。樹生逾疾。咸共異之。置而不剪。旬日之間植柯極棟。遂移房避之。自爾已后。樹長便遲。但極晚秀夏中方有花。葉秋落與眾木不殊。多歷年稔人莫識也。后外國僧見攀。而流涕曰。此娑羅樹也。佛處其下涅槃。吾思本事所以泣耳。而花開細白不足觀採。元嘉十一年。忽生一花。形色如芙蓉樹。今見在此。亦一方之奇蹟也。隋末喪亂。稱兵非一。蕭銑時為羅縣令。施拊背指巴陵城曰。此天子城也。後果王之米極平賤。施誡深藏。人不測其言。於後米斗直萬五千。飢餒者眾。如此記授來事若指諸掌。趙郡王伐偽梁。銑問。今事如何。施遺雙銅筋。銑曰。令我同矣。遂舉眾歸化。百姓咸賴。其德弘矣。嘗于江陵北頭陀。虎來床側。人來語虎曰。佛子閉目。虎
【現代漢語翻譯】 現代漢語譯本：他取水餵馬，親自揹著水給馬喝。因為路途遙遠，覺得水不夠，頗有怨言。於是便把馬送到寺廟。不久遇到一群豬，路人沒有敢冒犯的。後來有兩個人，在寺廟北面偷吃葷肉，老虎來回走動，吼叫著，想要吃掉他們，他們急忙逃竄，無處可去。因此聽說有人來救，老虎才悄悄退去。持戒守德的慈悲之心，顯明到如此地步啊！《法華經》整部，以及毗尼戒本，他經常誦讀，未曾忘記於心口。七十五歲時，在本寺圓寂。 釋法施，姓江，是武當人。年少時就正直坦率，神智難以測度，行蹤沒有固定的方向，出仕隱退都不受拘束。他遊歷巴陵的顯安寺，在娑羅樹下靜坐默思，但人們也不太關注他。根據《荊南記》記載，晉永康元年，僧房的床下忽然生長出一棵樹，砍伐后又繼續生長，像這樣不止一次。樹木生長得越來越快，大家都覺得很奇異，便放置不管，不去修剪。十天之內，樹枝就長到了屋頂。於是人們遷移房屋來躲避它。從那以後，樹木生長就變得緩慢了，只是非常晚才開花，夏天才有花朵，秋天落葉，與其他的樹木沒有什麼不同。經歷了很多年，沒有人認識它。後來有外國僧人看見，攀著樹枝而流淚說：『這是娑羅樹啊！佛陀就在樹下涅槃，我思念本源之事，所以才哭泣啊！』而花朵開放時細小潔白，不值得觀賞採摘。元嘉十一年，忽然生長出一朵花，形狀顏色像芙蓉花。現在還能看到這棵樹，也是一方的奇蹟啊！隋朝末年，戰亂不斷，起兵造反的人很多。蕭銑當時擔任羅縣縣令，法施拍著他的背，指著巴陵城說：『這是天子的都城啊！』後來蕭銑果然稱王，米價非常低賤。法施告誡他要深藏不露，蕭銑不明白他的話。之後米價漲到每斗一萬五千錢，飢餓的人很多。像這樣預言授記未來的事情，就像指著自己的手掌一樣清楚。趙郡王討伐偽梁，蕭銑問法施：『現在的事情怎麼樣？』法施送給他一雙銅筷子。蕭銑說：『讓我和他們一樣嗎？』於是率領眾人歸順朝廷，百姓都依賴他。他的德行真是弘大啊！曾經在江陵北面的頭陀寺，老虎來到他的床邊。有人來告訴老虎說：『佛子閉上眼睛。』老虎
【English Translation】 English version: He fetched water to feed the horses, personally carrying water on his back for them to drink. Because the journey was long, he felt the water was insufficient and expressed some resentment. So, he sent the horses to the temple. Soon after, a group of pigs appeared, and no one dared to offend them. Later, two people secretly ate meat north of the temple. A tiger paced back and forth, roaring, wanting to devour them. They desperately fled, with nowhere to escape. Upon hearing that someone was coming to rescue them, the tiger quietly retreated. The compassion of upholding precepts and virtue was manifested to such an extent! He frequently recited the entire Saddharma Puṇḍarīka Sūtra (Lotus Sutra) and the Vinaya (monastic code), never forgetting them in his heart and mouth. He passed away at the age of seventy-five in the same temple. 釋法施 (Shì Fǎ Shī), whose surname was 江 (Jiāng), was from 武當 (Wǔdāng). He was upright and straightforward from a young age, with unfathomable wisdom. His form had no fixed direction, and he was unconstrained by entering or leaving officialdom. He traveled to 顯安寺 (Xiǎn'ān Temple) in 巴陵 (Bālíng), meditating silently under the Śāla tree, but people did not pay much attention to him. According to the Jingnan Ji (Records of Jingnan), in the first year of the Yongkang era of the Jin dynasty, a tree suddenly grew under the bed in the monks' quarters. It would continue to grow even after being cut down, and this happened more than once. The tree grew faster and faster, and everyone found it strange, so they left it alone and did not prune it. Within ten days, the branches reached the roof. So, people moved the house to avoid it. From then on, the tree grew slowly, only blooming very late, with flowers only in summer, and the leaves falling in autumn, no different from other trees. Over many years, no one recognized it. Later, a foreign monk saw it, clung to the branches, and wept, saying, 'This is the Śāla tree! The Buddha entered Nirvana under this tree. I am thinking of the original event, so I weep!' The flowers were small and white, not worth admiring or picking. In the eleventh year of the Yuanjia era, a flower suddenly grew, with the shape and color of a lotus flower. This tree can still be seen today, and it is also a miracle of this place! At the end of the Sui dynasty, there were constant wars, and many people rebelled. 蕭銑 (Xiāo Xiǎn) was then the magistrate of 羅縣 (Luó Xiàn). 法施 (Fǎ Shī) patted his back, pointed to the city of 巴陵 (Bālíng), and said, 'This is the city of the Son of Heaven!' Later, 蕭銑 (Xiāo Xiǎn) indeed became king, and the price of rice was very low. 法施 (Fǎ Shī) warned him to be discreet, but 蕭銑 (Xiāo Xiǎn) did not understand his words. Later, the price of rice rose to 15,000 coins per dou (a unit of measurement), and many people were starving. Predicting and foretelling future events like this was as clear as pointing to his own palm. When the Prince of 趙郡 (Zhào Jùn) attacked the false Liang, 蕭銑 (Xiāo Xiǎn) asked 法施 (Fǎ Shī), 'What will happen now?' 法施 (Fǎ Shī) gave him a pair of copper chopsticks. 蕭銑 (Xiāo Xiǎn) said, 'Are you telling me to be the same as them?' So, he led everyone to surrender to the court, and the people all relied on him. His virtue was truly great! Once, at the 頭陀寺 (Tóutuó Temple) north of 江陵 (Jiānglíng), a tiger came to his bedside. Someone came and told the tiger, 'Buddhist disciple, close your eyes.'
即低頭閉目。斯遇猛獸如家犬者。斯人在斯。誦勝天王一部。靜念出觀誦而美之。而精進牢強越于常伍。后潛形高邁。
釋慧岸者。未詳何人。面鼻似胡。言同蜀漢。往來市裡默言無準。人不之異。武德三年。科租至岷州。程期甚促。蜀人初不聞。謂在天外。人有僦購科索萬錢。轉更驚急。謂往鬼國被去者。皆為死計。散費資糧。為不行之計。岸于新繁市大笑曰。但去必見歡喜。捉負租拗折數枚。眾人去至鹿頭道逢敕停。此前言之驗也。武德六年。輒復悲泣不能自禁。曰誰能見煩惱因。沒水求死。眾人爭入水接之。乃端坐水底已卒。卒后其年亢旱不收。疫死眾矣。
釋法運。姓鄧。荊州長林人。姿容挺秀。有拔群之美。至於算曆五行。洞其幽致。傳述楚二晦星。以運為一也。后值智曠禪師。誨以出俗之資。便削除俗玩。剃髮入道。修學禪要志樂閑寂。別於開聖西北起一道場。如常觀行不隔昏曉。嘗誦七佛咒等救濟。無不輒應。隋末虎暴摩頂曰。天下正亂百姓遑遑。汝可遠藏莫為他厭。及八營賊主楊道生承名迎接安置供給。蕭銑次立又加奉敬。所獲施物即入悲敬二田。又于州內別置道場。號為龍歸精舍。銑乃請問興亡。答曰。貧道薄德不得久為善友。時不測其言也。不久趙郡王恭溯游兵至。又加頂謁兵。又
東下影象隨身。又留一影令運慈屬。允所謂道德之感動也。嘗有信心士女。晨夕供施。妖邪鬼怪見必迴心。社廟神祇悉參歸戒。以武德中化往。春秋六十。葬于開聖寺智曠禪師塔側。
貞觀年中。遼西柳城靺鞨名帝示階者。年十八時逃入高麗。拾得二寸許銅像。不知何神明。安皮袋中。每有飲啖酒肉。拔出祭之。逢高麗捉獲。具說我是北邊靺鞨。不信謂是細作。斫之三刀不傷皮肉。疑是神人。問有何道術。答曰無也。唯供養神明而已。乃出示之。曰此我國中佛也。因說本末。看像背上有三刀痕。遂放之令往唐國。彼大有佛事。可咨問也。其人得信在懷深厭俗網。今在幽州出家。大聰明有儀止。巡講采聽。隨聞便解。有疑錄出。以問者皆深隱。遠思者難之。
釋智顯。住遼州護明寺。少出家。戒操貞峻立操耿介。勇銳居懷。聞川聞見莫不高賞。專務坐禪。人不知其所詣。隋末賊起。川原交陣相推不已。動經旬朔。顯于兩陣以道和通。往返彌時。俱隨和散。合郡同嘉。敬而重之。后與道俗十餘行值突厥。並被驅掠。顯遂隱身不見。后訪得問。云我念觀音不值賊。有同學在箕山守靜。獵者奪糧頓盡。顯遠知之使人送米。其通幽解網非可究也。而任吹虛舟無所拘礙。每有苦處輒往救拔。是知大悲攝濟隨方利生。雖
【現代漢語翻譯】 現代漢語譯本： 將畫像帶在身邊，又留下一幅畫像讓運慈保管，這確實是道德感化的力量啊。曾經有虔誠的信男信女，早晚供奉，妖邪鬼怪見了必定回心轉意，各處社廟神祇都來參拜歸順佛法。智曠禪師在武德年間圓寂，享年六十歲，安葬在開聖寺智曠禪師塔旁。
貞觀年間，遼西柳城的靺鞨人名叫帝示階（音譯，靺鞨人名），十八歲時逃入高麗，撿到一尊二寸左右的銅像，不知道是什麼神明，就放在皮袋裡。每次吃喝時，都拿出來祭拜。後來被高麗人捉住，他詳細說明自己是北邊的靺鞨人。高麗人不相信，認為他是間諜，用刀砍了他三刀，都沒有傷到皮肉，懷疑他是神人，問他有什麼道術。他回答說沒有，只是供養神明而已。於是拿出銅像給他們看，高麗人說：『這是我們國家中的佛像啊。』於是帝示階講述了事情的來龍去脈。高麗人看到佛像背後有三道刀痕，就放了他，讓他去唐國，說那裡有很多佛事，可以去請教。這個人得到訊息后，內心深感厭倦世俗的束縛，現在在幽州出家，非常聰明，舉止合宜，四處巡講，隨聽隨解，有人提出疑問，都是非常隱晦的問題，連善於思考的人都難以解答。
釋智顯（法號），住在遼州護明寺，年少時出家，戒律嚴謹，品行耿直，心中充滿勇氣和銳氣，所見所聞沒有不讚賞的。他專心致志地坐禪，人們不知道他達到了什麼境界。隋朝末年，賊寇四起，各地戰亂不斷，持續了很長時間。智顯在兩軍之間用佛法調解，往返多次，最終使雙方都隨之和解。整個郡都為此感到高興，尊敬並器重他。後來，他與十幾位僧人和俗人遇到突厥人，都被抓走了。智顯於是隱身不見。後來有人找到他，問他原因，他說：『我念誦觀音菩薩的名號，所以沒有遇到賊寇。』有位同學在箕山修行，獵人搶走了他所有的糧食，智顯在遠處知道了這件事，派人送米給他。他這種通曉幽冥、解脫困境的能力，是無法探究的。他任憑自己像吹動的虛舟一樣，沒有任何拘束。每當有人遇到困苦，他就前去救助。由此可知，大悲心能夠攝受救濟，隨處利益眾生，即使...
【English Translation】 English version: He carried the image with him and left another image for Yun Ci to keep, which is indeed the power of moral influence. There were once devout men and women who made offerings morning and evening. Upon seeing them, demons and monsters would surely repent, and the gods of various shrines and temples would all come to pay homage and submit to the Buddhist teachings. Zen Master Zhi Kuang passed away during the Wude era at the age of sixty and was buried next to Zen Master Zhi Kuang's pagoda at Kaisheng Temple.
During the Zhenguan era, a Mohe (name of a people) man from Liucheng in Liaoxi named Di Shijie (transliteration, Mohe name) fled to Goryeo at the age of eighteen. He picked up a bronze statue about two inches tall, not knowing which deity it was, and placed it in a leather bag. Every time he ate or drank, he would take it out to worship. Later, he was captured by the Goryeo people, and he explained in detail that he was a Mohe man from the north. The Goryeo people did not believe him, thinking he was a spy, and slashed him three times with a knife, but he was not injured. Suspecting that he was a divine being, they asked him what kind of magic he possessed. He replied that he had none, only that he worshiped the deity. So he showed them the bronze statue, and the Goryeo people said, 'This is a Buddha statue from our country.' Then Di Shijie told them the whole story. The Goryeo people saw three knife marks on the back of the Buddha statue and released him, telling him to go to the Tang Dynasty, saying that there were many Buddhist affairs there and that he could go and inquire. After receiving this information, he felt deeply weary of the constraints of the secular world and is now a monk in Youzhou. He is very intelligent, with proper manners, and travels around giving lectures, understanding everything he hears. When people raise questions, they are very obscure, and even those who are good at thinking find them difficult to answer.
釋智顯 (Shi Zhixian, Dharma name) lived in Huming Temple in Liaozhou. He became a monk at a young age, was strict in his precepts, upright in his conduct, and full of courage and vigor. Everyone who heard of him praised him highly. He devoted himself to meditation, and people did not know what state he had reached. At the end of the Sui Dynasty, bandits rose up everywhere, and wars raged continuously for a long time. Zhi Xian used the Dharma to mediate between the two armies, traveling back and forth many times, and eventually brought about reconciliation between the two sides. The entire prefecture was happy about this and respected and valued him. Later, he and more than a dozen monks and laypeople encountered the Turks and were all captured. Zhi Xian then disappeared. Later, someone found him and asked him why, and he said, 'I recited the name of Avalokitesvara Bodhisattva, so I did not encounter the bandits.' A fellow practitioner was practicing quietly on Mount Ji, and hunters robbed him of all his food. Zhi Xian knew about this from afar and sent someone to deliver rice to him. His ability to understand the unseen and liberate from difficulties is beyond comprehension. He allowed himself to be like a blown-away empty boat, without any constraints. Whenever someone encountered hardship, he would go to help them. From this, it can be known that great compassion can embrace and save, benefiting all beings everywhere, even...
行位殊倫。而心焉靡異。不測其終。
釋法聰。姓陳。住蘇州常樂寺。初負帙周遊法席參詣。隨聞雖曉然未本意。意在息言。然言為理詮。事須博覽。不著為本無得虛延。如灰除垢。灰亦須凈。后往金陵攝山棲霞寺觀顧泉石僧眾清嚴。一見發心思從解發。時遇善友依言度脫。遂誦大品不久便通。又往會稽。聽一音慧敏法師講。得自於心蕩然無累。貞觀十五年。還杭蘇等州。開導集眾。受道者三百餘人。自爾華嚴涅槃相續二十餘遍。貞觀十九年。嘉興縣高王神。降其祝曰。為我請聰法師受菩薩戒。依言為授。又降祝曰。自今以往酒肉五辛一切悉斷。后若祈福可請眾僧。在廟設齋行道。又二十一年。海鹽縣鄱陽府君神。因常祭會。降祝曰。為我請聰法師講涅槃經。道俗奉迎幡花相接。遂往就講。餘數紙在。又降祝曰。蒙法師講說。得稟法言。神道業障多有苦惱。自聽法來。身鱗甲內細蟲啖苦已得輕升。愿道俗為我稽請法師。更講大品一遍乃不違之。顯慶元年冬。謂弟子曰。吾不久舍報。可施諸禽鳥。而恒講不輟。后講于高座上。麈尾忽墮而終。春秋七十一矣。
釋僧明者。不知何人。在五臺娑婆古寺。所營屋宇二十餘間。守一切經。禪誦為業。自云。年十七時從師上五臺。東禮花林山訪文殊師利。至一石谷。
【現代漢語翻譯】 現代漢語譯本：
行為和地位雖然與衆不同，但心志卻沒有什麼差異，令人無法測度其最終成就。 釋法聰，俗姓陳，住在蘇州常樂寺。起初，他揹著書到處遊歷，參訪各位法師，雖然聽聞了很多道理，但始終沒有領會其根本要義。他的本意在於止息言語，然而言語是詮釋真理的工具，所以必須廣泛閱讀。不執著于言語才是根本，不要無謂地拖延。如同用灰來清除污垢，灰本身也需要乾淨。後來他前往金陵攝山棲霞寺，看到那裡的泉石景色和僧眾的清凈莊嚴，一見之下便萌發了出家的念頭。當時遇到善友，依從其勸告剃度出家。於是誦讀《大品般若經》，不久便通達其義。他又前往會稽，聽一音慧敏法師講經，從中領悟了真諦，心中一片空明，毫無牽掛。貞觀十五年，他回到杭州、蘇州等地，開導民眾，聚集聽道的人有三百多人。從此以後，他連續講授《華嚴經》和《涅槃經》二十多遍。貞觀十九年，嘉興縣的高王神降臨，通過乩童說：『請為我請法聰法師授菩薩戒。』人們依從神意為他授戒。神又降臨說：『從今以後，我將斷絕酒肉五辛一切葷腥。以後如果祈求福祉，可以請眾僧在廟裡設齋行道。』又過了二十一年，海鹽縣的鄱陽府君神，在一次祭祀聚會上，降臨並通過乩童說：『請為我請法聰法師講解《涅槃經》。』當地的道士和百姓奉迎法聰，用幡旗鮮花迎接他。於是法聰前往講解，還剩下幾頁經文沒有講完。神又降臨說：『蒙法師講解，得以聽聞佛法。神道中的業障多有苦惱，自從聽法以來，我身鱗甲內的細小蟲子啃噬的痛苦已經減輕，得以輕微上升。希望道士和百姓為我懇請法師，再講一遍《大品般若經》，這樣才不違揹我的心願。』顯慶元年冬天，法聰對弟子們說：『我不久將要捨棄報身，可以將我的遺體施捨給各種禽鳥。』但他仍然堅持講經不輟。後來在高座上講經時，手中的拂塵忽然掉落，他就圓寂了，享年七十一歲。 釋僧明，不知道是什麼地方人，住在五臺山的娑婆古寺。他經營建造了二十多間房屋，守護著一切經書，以禪修誦經為事業。他自己說，十七歲時跟隨師父上五臺山，向東禮拜花林山，尋訪文殊師利（Manjushri，智慧的象徵）。到達一個石谷。
【English Translation】 English version:
Their conduct and position may be different, but their minds are not dissimilar, making it impossible to fathom their ultimate achievement. 釋法聰 (Shi Facong), whose lay surname was Chen, resided at Chang Le Monastery in Suzhou. Initially, he traveled extensively with his books, visiting various Dharma masters. Although he heard many teachings, he never grasped their fundamental meaning. His intention was to cease speech, yet speech is the tool for interpreting truth, so extensive reading is necessary. Non-attachment to speech is fundamental; do not prolong meaninglessly. Just as ashes are used to remove dirt, the ashes themselves must also be clean. Later, he went to Qixia Monastery on Sheshan Mountain in Jinling, where he observed the scenery of springs and rocks and the pure and dignified monastic community. At first sight, he conceived the idea of leaving home. At that time, he met a virtuous friend who, upon his request, ordained him. He then recited the Mahaprajnaparamita Sutra and soon understood it thoroughly. He also went to Kuaiji to listen to Dharma Master Yiyin Huimin's lectures, from which he gained insight into the truth, his mind becoming clear and unburdened. In the fifteenth year of the Zhenguan era, the High King God of Jiaxing County descended and, through a spirit medium, said, 'Please invite Dharma Master Facong to bestow the Bodhisattva precepts upon me.' People followed the divine will and conferred the precepts upon him. The god then descended again and said, 'From now on, I will abstain from all meat, wine, and the five pungent roots. If blessings are sought in the future, monks may be invited to hold a vegetarian feast and practice the Way in the temple.' Twenty-one years later, the Poyang Lord God of Haiyan County, during a regular festival gathering, descended and, through a spirit medium, said, 'Please invite Dharma Master Facong to lecture on the Nirvana Sutra.' Local Daoists and people welcomed Facong, greeting him with banners and flowers. Thus, Facong went to lecture, with only a few pages of the sutra remaining. The god then descended again and said, 'Having been lectured by the Dharma Master, I have been able to hear the Dharma. The karmic obstacles in the divine realm cause much suffering. Since listening to the Dharma, the pain of the tiny insects gnawing within my scales has lessened, and I have been able to ascend slightly. I hope that the Daoists and people will implore the Dharma Master to lecture on the Mahaprajnaparamita Sutra once more, so as not to go against my wishes.' In the winter of the first year of the Xianqing era, Facong said to his disciples, 'I will soon relinquish this body; you may give it to the birds.' Yet he continued to lecture without ceasing. Later, while lecturing on the high seat, the whisk in his hand suddenly fell, and he passed away, at the age of seventy-one. 釋僧明 (Shi Sengming), it is not known where he was from, resided at the Shapo Ancient Monastery on Mount Wutai. He managed and built more than twenty rooms, guarding all the sutras, and made meditation and recitation his profession. He himself said that at the age of seventeen, he followed his teacher to Mount Wutai, eastward to pay homage to Hualin Mountain, seeking Manjushri (Manjushri, symbol of wisdom). He arrived at a stone valley.
漸深見有石臼木杵。又見兩人形大無影眉長披髮眼瞼上掩。師便頂禮請救。其人曰汝谷臭小遠從何來。答昭果寺僧。習禪樂道。隱在娑婆已數十年。然食五穀愿真人救苦報。曰待共眾議。須臾更一人來。長大著樹皮衣。云汝來已久。可遂我至寺。行大石側。忽見山谷異常廊院周繞狀若天宮。有十四五人同坐談笑。問所來方。言議久之。送出後重尋失路。還舊業定。以貞觀十六年卒。八十一矣。今娑婆寺二磚塔存。
釋明隱者。少習禪學。次第觀十一切入。在中臺北木瓜谷寺三十年。唯以定業餘無所懷。又往佛光山寺七年。又住大孚寺九年。志道之徒相從不絕。道俗供事填委山林。永徽二年。代州都督。以昭果寺僧徒事須綱領。追還寺任。辭不獲免。龍朔元年十月。卒於此寺。端坐熙怡如在久定。其五臺山有故宕昌寺。甘泉美岫往而忘返。有僧服水得仙。身如羅縠。明見藏府骨髓。武德年末行於山澤。今村中父老目者十餘人說之。五臺山者。斯為神聖所憩。中臺最高。所望諸山並下。上有大泉名曰太華。傍有二塔。后諸小石塔動有百千。云是孝文從北恒安至此所立。石上人馬大跡儼然如初。從中臺東南三十里。至大孚靈鷲寺。南有花園。前後遇聖。多於此地。有東西二道場。中含一谷西北上八里許。有王子燒身塔
【現代漢語翻譯】 現代漢語譯本 漸漸深入，我看到有石臼和木杵。又看到兩個人，形體高大沒有影子，眉毛很長，披散著頭髮，眼瞼向上覆蓋著。我便頂禮，請求他們救助。其中一人說：『你這身上有穀物臭味的小傢伙，從哪裡遠道而來？』我回答說：『我是昭果寺的僧人，學習禪定，喜愛佛道，隱居在這娑婆世界已經數十年了。然而我吃五穀雜糧，希望真人能夠救我脫離苦難。』那人說：『待我們共同商議。』一會兒，又來了一個人，身材高大，穿著樹皮做的衣服，說：『你來這裡已經很久了，可以讓我送你到寺廟。』走在大石頭旁邊，忽然看到山谷景象異常，有廊院環繞四周，景象如同天宮。有十四五個人一同坐著談笑，詢問我從哪裡來。他們議論了很久，送我出去后，我再次尋找卻迷失了道路，回到了原來的地方安頓下來。我在貞觀十六年去世，享年八十一歲。現在娑婆寺的兩座磚塔還存在。
釋明隱者，年輕時學習禪學，次第修習十一切入。在中臺北的木瓜谷寺住了三十年，只專注于禪定修行，沒有其他的想法。又前往佛光山寺住了七年，又住在大孚寺九年，立志修道的人跟隨他的人絡繹不絕，信徒供養的物品堆滿了山林。永徽二年，代州都督因為昭果寺的僧人需要一個領導者，追他回寺廟擔任住持。他推辭不掉。龍朔元年十月，他在這座寺廟去世，端坐著，神態安詳喜悅，好像還在禪定中一樣。五臺山有一座舊的宕昌寺，甘甜的泉水和秀麗的山峰讓人流連忘返。有僧人服用泉水而得道成仙，身體像羅縠一樣輕盈透明，能清楚地看到內臟和骨髓。武德末年，他在山澤中行走。現在村裡有十幾位老人親眼見過這件事。五臺山，是神聖居住的地方。中臺最高，從那裡望去，其他的山都在下面。上面有一處大泉，名叫太華。旁邊有兩座塔。後來又出現了很多小石塔，多達成百上千座，據說這是孝文帝從北恒安來到這裡時所立。石頭上的人馬的巨大足跡，仍然像最初一樣清晰。從中臺向東南三十里，到達大孚靈鷲寺。寺廟南面有一個花園，過去和現在都有很多聖人在這裡顯靈。有東西兩個道場，中間包含一個山谷，向西北方向走八里左右，有王子燒身塔。
【English Translation】 English version Gradually going deeper, I saw stone mortars and wooden pestles. I also saw two people, tall and without shadows, with long eyebrows, disheveled hair, and eyelids covering their eyes. I then prostrated and begged them for help. One of them said, 'You little fellow with the smell of grain, where have you come from so far away?' I replied, 'I am a monk from Zhaoguo Temple, studying Chan (Zen) and delighting in the Dao (the Way), having lived in seclusion in this Saha world (world of suffering) for decades. However, I eat the five grains, and I hope that a true man can save me from suffering.' That person said, 'Wait for us to discuss it together.' After a while, another person came, tall and wearing clothes made of tree bark, and said, 'You have been here for a long time, I can take you to the temple.' Walking beside a large stone, I suddenly saw an extraordinary mountain valley, with corridors and courtyards surrounding it, resembling a heavenly palace. There were fourteen or fifteen people sitting together, talking and laughing, asking where I came from. They discussed it for a long time, and after sending me out, I searched again but lost my way, and returned to my original place to settle down. I passed away in the sixteenth year of the Zhenguan era, at the age of eighty-one. Now the two brick pagodas of Suopo (Saha) Temple still exist.
The recluse Shi Ming, in his youth, studied Chan (Zen) and successively practiced the Ten All-Encompassing Entrances. He lived in Mugua Valley Temple in Zhongtai (Central Terrace of Mount Wutai) for thirty years, focusing only on meditation practice, without other thoughts. He then went to Foguang Mountain Temple for seven years, and then lived in Dafu Temple for nine years. Those who aspired to the Dao (the Way) followed him in an endless stream, and the offerings from believers filled the mountains and forests. In the second year of the Yonghui era, the Governor of Daizhou, because the monks of Zhaoguo Temple needed a leader, summoned him back to the temple to serve as abbot. He could not refuse. In the tenth month of the first year of the Longshuo era, he passed away in this temple, sitting upright, with a peaceful and joyful expression, as if he were still in meditation. In Mount Wutai, there is an old Dangchang Temple, with sweet springs and beautiful peaks that make people forget to return. There was a monk who attained immortality by drinking spring water, his body as light and transparent as silk gauze, able to clearly see his internal organs and bone marrow. At the end of the Wude era, he walked in the mountains and marshes. Now there are more than ten elders in the village who have personally witnessed this. Mount Wutai is a place where the divine and sacred reside. The Central Terrace is the highest, and from there, all the other mountains are below. Above it is a large spring called Taihua. Beside it are two pagodas. Later, many small stone pagodas appeared, numbering in the hundreds and thousands, said to have been erected by Emperor Xiaowen when he came here from Beihengan. The large footprints of people and horses on the stones are still as clear as they were at the beginning. Thirty li (Chinese mile) southeast from the Central Terrace is Dafu Lingjiu Temple. To the south of the temple is a garden, where many sages have appeared in the past and present. There are two practice centers, east and west, containing a valley in the middle, about eight li (Chinese mile) northwest, where the Prince's Body-Burning Pagoda is located.
。寺元是齊帝第三子。性樂佛法思見文殊。故來山尋。如其所愿燒身供養。因而起塔。所將內侍劉謙之。於此寺中七日行道。祈請文殊。既遇聖者掩復丈夫。曉悟華嚴經義。乃造華嚴論六百卷。今五臺諸寺收束猶有三百許卷。近龍朔中。主人令會昌寺僧會賾。兩度將功德物往彼修補塔尊儀。與五臺縣官同往。備見聖蹟。異香鐘聲相續不絕。
釋法空者。不知何人。隋末任雁門郡府鷹擊郎將。時年四十。欻自生厭離。見妻子家宅。如牢獄桎梏。志慕佛法情無已。已總召家屬曰。吾為爾沈日久矣。旦夕區區。止是供給。可各自取計。吾自決矣。便裹糧負幞獨詣臺山。饑則餐松皮柏末。寒則入穴苫覆。專思經中要偈。亦無所參問。時賊寇交起。追擊攸歸。府司郡官所在追掩。將至禁所。正念不語。志逾慷慨。跏坐不動不食不息已經五日。守令以下莫不鷺愕。因放之任其所往。一坐三十餘載。禽獸以為親鄰。妻子尋獲欲致糧粒。空曰。吾厭俗為道。以解脫為先。自今以往愿為善知識。非爾纏縛吾何解之。更不須相見。於是遂絕。幽居日久每有清聲。召曰空禪。如是非一。空知是自心境界以法遣之。后遂安靜。初學九次。以禪用乃明。終為對礙。遂學大乘離相。有從學者。並以此誨之。不知所終。
釋明浚。姓孫。
【現代漢語翻譯】 現代漢語譯本：寺院最初是齊帝的第三個兒子所建。他天性喜愛佛法，渴望見到文殊菩薩，因此來到五臺山尋訪。如他所愿，他焚燒自身供養，因此建造了這座塔。他帶來的內侍劉謙之，在這座寺廟中進行了七日的修行，祈請文殊菩薩。最終遇到了聖者，聖者掩飾了丈夫的身份，曉悟了他《華嚴經》的義理。於是他撰寫了《華嚴論》六百卷。現在五臺山的各個寺廟收藏的還有三百多卷。龍朔年間，寺院的主人命令會昌寺的僧人會賾，兩次帶著功德物品前往那裡修繕塔和佛像。會賾與五臺縣的官員一同前往，親眼見到了許多聖蹟，奇異的香氣和鐘聲連續不斷。
釋法空，不知道是什麼地方的人。隋朝末年擔任雁門郡府的鷹擊郎將。當時四十歲。忽然對世俗生活感到厭倦，覺得妻子和家宅，如同牢獄和枷鎖。一心向往佛法，心意已決。於是召集家人說：『我爲了你們沉溺世俗太久了，每天忙忙碌碌，只是爲了供給你們。你們各自打算吧，我心意已決。』便帶著乾糧和包裹，獨自前往五臺山。飢餓了就吃松樹皮和柏樹葉，寒冷了就進入山洞用草覆蓋身體。專心思考經書中的重要偈語，也沒有向人請教。當時賊寇四起，追捕逃犯。府司和郡官到處搜捕。將要被抓到禁所時，法空正念分明，一言不發。意志更加慷慨激昂。跏趺而坐，不吃不喝不呼吸已經五天。守令以下的人無不驚愕。因此放了他，任他離去。一坐就是三十多年。禽獸都把他當做親人。妻子找到他，想要給他送糧食。法空說：『我厭惡世俗而出家修道，以解脫為首要。從今以後，我希望成為你的善知識。如果沒有你的束縛，我怎麼能解脫呢？更不需要再見面了。』於是就斷絕了關係。幽居日久，經常有清凈的聲音，呼喚他說『空禪』。這樣的事情不止一次。法空知道這是自己內心的境界，用佛法遣除了它。後來就安靜下來了。最初學習了九次禪定，因為禪定會成為障礙，於是學習大乘離相之法。有跟隨他學習的人，他就用這個教誨他們。不知道他最終在哪裡去世。
釋明浚，姓孫。
【English Translation】 English version: The temple was originally built by the third son of Emperor Qi. He was naturally fond of Buddhism and longed to see Manjushri (Bodhisattva of wisdom), so he came to Mount Wutai to seek him. As he wished, he burned himself as an offering, and thus the pagoda was built. The eunuch Liu Qianzhi, whom he brought with him, practiced the Way in this temple for seven days, praying to Manjushri. Eventually, he encountered a sage who concealed his male identity and enlightened him on the meaning of the Avatamsaka Sutra (Flower Garland Sutra). Thereupon, he wrote the Avatamsaka Treatise in six hundred volumes. Now, the various temples on Mount Wutai still have more than three hundred volumes in their collections. During the Longshuo era, the master of the temple ordered the monk Huize of Huichang Temple to go there twice with meritorious objects to repair the pagoda and the Buddha statue. Huize went with the officials of Wutai County and personally witnessed many sacred sites, with strange fragrances and the sound of bells continuously resounding.
The monk Shi Fakong, it is not known where he was from. At the end of the Sui Dynasty, he served as the Yingji Lang General (Falcon Strike General) of Yanmen Prefecture. At that time, he was forty years old. Suddenly, he became disgusted with worldly life, feeling that his wife and home were like a prison and shackles. He yearned for Buddhism with unwavering determination. So he summoned his family and said, 'I have been immersed in worldly affairs for you for too long, busy day and night, just to provide for you. You should each make your own plans, for I have made up my mind.' Then, carrying dry food and a bundle, he went alone to Mount Wutai. When hungry, he ate pine bark and cypress leaves; when cold, he entered caves and covered himself with grass. He focused on contemplating the essential verses in the scriptures, without seeking guidance from anyone. At that time, bandits rose up everywhere, and fugitives were pursued. The prefectural officials searched everywhere. When he was about to be taken to prison, Fakong was mindful and silent. His will became even more resolute. He sat in the lotus position, not eating, drinking, or breathing for five days. All the officials were astonished. Therefore, they released him and let him go. He sat for more than thirty years. Birds and beasts regarded him as a close neighbor. His wife found him and wanted to bring him food. Fakong said, 'I have renounced the world to cultivate the Way, with liberation as my priority. From now on, I wish to be your 'kalyanamitra' (beneficial friend). Without your bondage, how could I be liberated? There is no need to meet again.' Thereupon, he severed relations. Living in seclusion for a long time, there was often a clear voice calling him 'Kong Chan' (Emptiness Meditation). This happened more than once. Fakong knew that this was a state of his own mind and dispelled it with the Dharma. Later, he became peaceful. He initially studied nine stages of 'dhyana' (meditation), but because 'dhyana' became an obstacle, he studied the Mahayana teaching of non-attachment. To those who followed him to study, he taught this.
The monk Shi Mingjun, his surname was Sun.
齊人。善章草。常以金剛般若為業。永徽元年二月十二日夜暴死。心上暖。周時方蘇。說云。初有二青衣童子。將至王所。問一生作何業。浚答。但誦金剛般若經。王曰不可言。師可更誦滿十萬遍。明年必生凈土。弟子不見師也。還令二青衣送至寺。浚自爾精苦倍百逾厲。至二年三月卒。寺眾咸聞異香云。
釋明解者。姓姚。住京師普光寺。有神明薄知才學。琴詩書畫京邑有聲。然調情敞恍。頗以知解自傲。于諸長少無重敬心。至於飲啖不異恒俗。會龍朔之中。徴諸三教有能觀國者策第賓王。解因此際往赴東都策第及之。行次將仕乃脫袈裟。吾今脫此驢皮。預在人矣。遂置酒集諸士俗。賦詩曰。一乘本非有。三空何所歸云云。不久病卒。與友僧夢曰。解以不信。故今生惡道甚患飢渴。如何不以故情致一食耶。及覺遂列食於野祭之。又夢極慚愧云云。又下夢于畫工先來同役者曰。我以不信敬生處極惡。思得功德無由可辦。卿舊與相知。何為不能書一兩卷經耶。又遺其詩曰。握手不能別。撫膺聊自傷。痛矣時陰短。悲哉泉路長。野風驚晚吹。荒隧落寒霜。留情何所贈。惟斯內典章。畫工不識書。令誦十八遍已便去。遂覺向諸僧俗說之。嗟乎明解可惜一生妄存耶。我自陷千載。斯謂徒生徒死。大聖豈虛言哉。貞觀中。
【現代漢語翻譯】 現代漢語譯本： 齊國人釋浚，擅長章草書法，常以唸誦《金剛般若經》（Vajra Prajna Paramita Sutra，又名《金剛經》）為日常功課。永徽元年二月十二日夜裡突然去世，但心口還有溫度。大約過了一週的時間才甦醒，說：『起初有兩個青衣童子，帶我到閻王那裡。閻王問我一生做了什麼功德。我回答說，只是唸誦《金剛般若經》。閻王說，還不能這樣說，你可以再念滿十萬遍，明年必定往生凈土，我的弟子就見不到我了。』 於是讓兩個青衣童子送我回到寺廟。釋浚從此以後更加精進刻苦，比之前更加努力。到第二年三月去世，寺廟裡的僧眾都聞到奇異的香味。
釋明解，俗姓姚，住在京城普光寺。有些許聰明才智和學問，琴棋書畫在京城一帶頗有名聲。然而他放縱情感，行為輕浮，頗為自傲于自己的見解，對於年長或年少的人都沒有恭敬之心。至於飲食方面，也和普通人沒什麼區別。龍朔年間，朝廷徵召精通三教的人來評論國家大事，並進行策論考試，賓王主持。明解藉此機會前往東都參加策論考試，臨行前在將仕這個地方脫下袈裟，說：『我現在脫掉這身驢皮，就要成為人上人了！』 於是擺設酒宴，邀請士人和俗人，賦詩說：『一乘之法本來就是空無，三界之中又能歸向何處？』 不久之後生病去世。他給一位僧人朋友託夢說：『我因為不信佛法，所以現在墮入惡道，非常飢渴。能不能用過去的情誼給我送點吃的？』 僧人醒來后，就在野外擺設食物祭奠他。明解又在夢中顯得非常慚愧。
他又給一位曾經一起工作的畫工託夢說：『我因為不信佛法，所以投生到非常惡劣的地方，想要做些功德卻無從下手。你過去和我相識，為什麼不能幫我抄寫一兩卷經書呢？』 又留下一首詩說：『握手告別已成往事，撫摸胸口徒自悲傷。痛惜時光如此短暫，悲嘆黃泉之路漫長。野風吹動著傍晚的寒意，荒涼的墳墓上飄落著寒霜。想要留下什麼來表達情意呢？只有這佛經的篇章。』 畫工不識字，就請人誦讀了十八遍，明解這才離去。畫工醒來后，就向僧人和俗人講述了這件事。唉，明解真是可惜，一生都虛妄地存在啊！我自陷於千載的痛苦之中，這就是所謂的徒然地生，徒然地死。大聖人的話難道是虛假的嗎？』 這是發生在貞觀年間的事情。
【English Translation】 English version: 釋Jun of Qi was skilled in Zhangcao calligraphy and regularly practiced reciting the Vajra Prajna Paramita Sutra (Diamond Sutra). On the twelfth night of the second month of the Yonghui era, he suddenly died, but his chest was still warm. He revived about a week later, saying, 'Initially, two boys in green robes took me to King Yama. King Yama asked what merits I had accumulated in my life. I replied that I only recited the Vajra Prajna Paramita Sutra. King Yama said, 'That's not enough. You should recite it another 100,000 times, and next year you will surely be reborn in the Pure Land, and my disciples will not see you.' Then he had the two boys in green robes send me back to the temple. From then on, Shi Jun became even more diligent and worked harder than before. He passed away in the third month of the second year, and the monks in the temple all smelled a strange fragrance.
Shi Mingjie, whose secular surname was Yao, lived in Puguang Temple in the capital. He had some intelligence and learning, and was famous in the capital area for his Qin (zither), poetry, calligraphy, and painting. However, he indulged in emotions, behaved frivolously, and was quite arrogant about his own views. He had no respect for people, whether they were older or younger than him. As for his diet, he was no different from ordinary people. During the Longshuo era, the court summoned people who were proficient in the three teachings to comment on national affairs and conduct policy essay examinations, presided over by Bin Wang. Mingjie took this opportunity to go to the eastern capital to participate in the policy essay examination. Before leaving, he took off his kasaya (袈裟, monk's robe) at Jiangshi, saying, 'Now I am taking off this donkey skin and will become superior to others!' Then he held a banquet, inviting scholars and laypeople, and composed a poem saying, 'The One Vehicle (一乘, Ekayana) is originally empty, where can one return in the Three Realms (三界, Triloka)?' He fell ill and died not long after. He appeared in a dream to a monk friend, saying, 'Because I did not believe in the Dharma, I am now in an evil realm, suffering from hunger and thirst. Can you please send me some food out of our past friendship?' After the monk woke up, he set up food in the wilderness to offer to him. Mingjie appeared very ashamed in the dream.
He also appeared in a dream to a painter who had worked with him before, saying, 'Because I do not believe in the Dharma, I am reborn in a very bad place, and I want to do some merit but have no way to do it. You used to know me, why can't you help me transcribe one or two volumes of scriptures?' He also left a poem saying, 'Shaking hands in farewell is now a thing of the past, stroking my chest only brings sadness. I lament that time is so short, and I grieve that the road to the underworld is long. The wild wind blows the evening chill, and cold frost falls on the desolate tomb. What can I leave behind to express my feelings? Only these chapters of Buddhist scriptures.' The painter could not read, so he asked someone to recite it eighteen times, and then Mingjie left. After the painter woke up, he told the monks and laypeople about this. Alas, Mingjie is truly a pity, he lived his whole life in vain! I have trapped myself in thousands of years of suffering, which is what is called living in vain and dying in vain. Are the words of the Great Sage false?' This happened during the Zhenguan era.
洺州宋尚禮者。薄學有神明。好為譎詭詩賦。罷縣還貧無食。好乞貸至鄴戒德寺貸粟。數與不還。又從重貸不與之。因發憤造慳伽斗賦。可有十紙許。加飾莊嚴慳態時俗。常誦以為口實。見僧輒弄。亦為黃巾所笑。及禮將死。謗毀自當。兩目圓赤。見者咸畏。吁嗟擾攘。少時而絕。
釋法沖。字孝敦。姓李氏。隴西成紀人。父祖歷仕魏齊故。又生於兗部。沖幼而秀異傲岸時俗。弱冠與僕射房玄齡善。相謂曰。丈夫年不登五品者。則共不仕。為逸人矣。沖年二十四。果為鷹揚郎將。遭母憂讀涅槃經。見居家迫迮之文。遂發出家心。聽涅槃三十餘遍。又至安州皓法師下。聽大品三論楞伽經。即入武都山修業。年三十行至冀州。貞觀初年。下敕有私度者處以極刑。沖誓亡身便即剃落。時嶧陽山多有逃僧避難資給告窮。便造詣州宰曰。如有死事沖身當之。但施道糧。終獲福祐。守宰等嘉其烈亮。昌網賙濟。乃分僧兩處。各置米倉可十斛許。一所徒眾四十餘人純學大乘並修禪業。經年食米如本不減。一所有五六十人才經兩日。食米便盡。由不修禪兼作外學。沖告曰。不足怪也。能行道者。白毫之惠耳。蓋利由道感。還供道眾。行殊道業理固屢空。於時逃難轉多。復弊霖雨。無處投止。山有大巖。猛獸所居。衝往詣巖穴。告
【現代漢語翻譯】 現代漢語譯本：洺州的宋尚禮，學識淺薄卻自以為聰明，喜歡創作一些怪誕的詩賦。他辭官回家后，生活貧困，經常向人借貸。一次，他到鄴城的戒德寺借糧，多次借了都不還。後來又去借，寺里的僧人不肯借給他。於是他惱羞成怒，寫了一篇《慳伽斗賦》，大概有十幾張紙的樣子，極力鋪陳和誇張慳吝的醜態和世俗的庸俗。他經常吟誦這篇賦，作為自己乞討的資本，見到僧人就拿出來炫耀，甚至被市井無賴所嘲笑。等到宋尚禮臨死的時候，因為生前的誹謗和詆譭，受到了應有的報應。他的兩眼圓睜通紅，見到的人都感到害怕。他在一片哀嚎聲中死去。
釋法沖（Sh釋法沖ì Fǎchōng，人名），字孝敦，姓李，是隴西成紀人。他的父親和祖父都曾在北魏和北齊做官。法衝出生在兗州。他從小就表現出與衆不同的才華，性格高傲，不合流俗。二十歲左右的時候，他和僕射房玄齡關係很好。他們互相約定說：『大丈夫如果不能做到五品以上的官職，就一起隱居不做官了。』法沖二十四歲的時候，果然做了鷹揚郎將。後來他遭遇到母親去世，在守孝期間閱讀《涅槃經》（Nièpán Jīng，佛教經典）。看到經中關於居家生活充滿煩惱的描述，於是萌生了出家的念頭。他聽了三十多遍《涅槃經》，又到安州的皓法師那裡，聽講《大品般若經》（Dàpǐn Bōrě Jīng，佛教經典）、《三論》（Sānlùn，佛教宗派）和《楞伽經》（Léngqié Jīng，佛教經典）。之後，他就進入武都山修行。三十歲的時候，他來到了冀州。貞觀初年，朝廷下令，私自出家的人要處以極刑。法沖發誓不惜犧牲自己的生命也要出家，於是就剃了頭髮。當時，嶧陽山有很多逃難的僧人，他們生活困苦，資糧告罄。法沖就去拜見州官，說：『如果有什麼罪責，我願意承擔。只希望您能施捨一些糧食，最終一定會得到福報。』州官讚賞他的剛烈和忠義，於是盡力賙濟他們。他把僧人分成兩處安置，每處都設定了一個米倉，大約有十斛米。其中一處有四十多人，都學習大乘佛法，並且修習禪定。一年過去了，米倉里的米好像沒有減少。另一處有五六十人，才過了兩天，米就吃光了。這是因為他們不修習禪定，反而學習其他的技藝。法沖告訴他們說：『這沒有什麼奇怪的。能夠修行的人，才能得到佛的加持。』這是因為利益是由修行感召而來的，應該用來供養修道的人。如果修行的方式不同，那麼資源匱乏也是理所當然的。當時，逃難的人越來越多，又遇到了連綿的陰雨，沒有地方可以投靠。山裡有一個大巖洞，是猛獸居住的地方。法衝前往巖洞，告訴
【English Translation】 English version: Song Shangli of Mingzhou was a man of shallow learning but considered himself clever. He enjoyed composing bizarre poems and essays. After resigning from his official post and returning home, he lived in poverty and frequently borrowed from others. Once, he went to Jiede Temple in Ye City to borrow grain, repeatedly borrowing without repaying. Later, he went again to borrow, but the monks refused to lend to him. Enraged, he wrote 'Ode to Miserly Struggle', which was about ten pages long, exaggerating the ugliness of miserliness and the vulgarity of the world. He often recited this ode as a means of begging, showing it off to monks whenever he saw them, and was even ridiculed by the common people. When Song Shangli was about to die, he received the retribution he deserved for his slanders and defamations during his lifetime. His eyes were wide open and bloodshot, and those who saw him were frightened. He died amidst cries of lamentation.
釋法沖 (Shì Fǎchōng, personal name), styled Xiaodun, whose surname was Li, was a native of Chengji in Longxi. His father and grandfather had served as officials in the Northern Wei and Northern Qi dynasties. Fachong was born in Yanzhou. From a young age, he displayed extraordinary talent, and his character was proud and unconventional. Around the age of twenty, he had a close relationship with the Minister Fang Xuanling. They agreed with each other, saying, 'If a man cannot attain a position of the fifth rank or higher, then let us both retire and live as hermits.' When Fachong was twenty-four years old, he indeed became a Lieutenant General. Later, he encountered the death of his mother, and during the mourning period, he read the Nirvana Sutra (Nièpán Jīng, Buddhist scripture). Seeing the descriptions in the sutra about the troubles of domestic life, he conceived the idea of becoming a monk. He listened to the Nirvana Sutra more than thirty times, and then went to Master Hao in Anzhou to listen to lectures on the Mahaprajnaparamita Sutra (Dàpǐn Bōrě Jīng, Buddhist scripture), the Three Treatises (Sānlùn, Buddhist sect), and the Lankavatara Sutra (Léngqié Jīng, Buddhist scripture). After that, he entered Wudu Mountain to cultivate. At the age of thirty, he arrived in Jizhou. In the early years of the Zhenguan era, the court issued an order that those who became monks privately would be punished with the death penalty. Fachong vowed to sacrifice his life to become a monk, so he shaved his head. At that time, there were many monks fleeing from the Yiyang Mountains, and they were living in hardship and running out of supplies. Fachong went to see the prefect of the state and said, 'If there is any crime, I am willing to bear it. I only hope that you can donate some food, and you will eventually receive blessings.' The prefect praised his courage and loyalty, and did his best to help them. He divided the monks into two places, and set up a granary in each place, with about ten hu of rice. One place had more than forty people, all of whom studied Mahayana Buddhism and practiced meditation. A year passed, and the rice in the granary seemed not to have decreased. The other place had fifty or sixty people, and the rice was eaten up in just two days. This was because they did not practice meditation, but instead learned other skills. Fachong told them, 'This is not surprising. Those who can practice the Way can receive the blessings of the Buddha.' This is because benefits are obtained through cultivation, and should be used to support those who practice the Way. If the methods of cultivation are different, then it is only natural that resources will be scarce. At that time, more and more people were fleeing, and they encountered continuous rain, and there was nowhere to turn. There was a large cave in the mountain, which was inhabited by wild beasts. Fachong went to the cave and told
曰。今窮客相投可見容不。虎乃相攜而去。遂咸依之。仍聽華嚴等經及難解。重至安州。有道士蔡子晃者。閑習內外款狎僧倫。道俗盛集僧寺。乃令晃開佛經。沖曰。汝形同外道。邪述纏懷。茍講佛經終歸名利。我道俗無名要惟釋子身既在此畢不得行。早可識機無悔於後。晃聞默然逡巡而退。爾時大眾嘆曰。護法菩薩斯其人哉。沖以楞伽奧典沉淪日久。所在追訪無憚夷險。會可師後裔盛習此經。即依師學。屢擊大節。便舍徒眾任沖轉教。即相續講三十餘遍。又遇可師親傳授者。依南天竺一乘宗講之。又得百遍。其經本是宋代求那跋陀羅三藏翻。慧觀法師筆受。故其文理克諧行質相貫。專唯念惠不在話言。於後達磨禪師傳之南北。忘言忘念無得正觀為宗。後行中原。惠可禪師創得綱紐。魏境文學多不齒之。領宗得意者時能啟悟。今以人代轉遠紕繆後學。可公別傳略以詳之。今敘師承以為承嗣。所學歷然有據。達磨禪師后。有惠可惠育二人。育師受道心行口未曾說。可禪師后。粲禪師。惠禪師。盛禪師。那老師。端禪師。長藏師。真法師玉法師(已上並口說玄理不出文記)可師后。善師(出抄四卷)豐禪師(出疏五卷)明禪師(出疏五卷)胡明師(出疏五卷)遠承可師后大聰師(出疏五卷)道蔭師(抄四卷)沖法師(疏五
【現代漢語翻譯】 問：『現在貧困的客人前來投靠，可以接納嗎？』老虎於是互相攙扶著離去，最終都依附了他。仍然聽講《華嚴經》等經典以及難以理解之處。再次來到安州，有一位道士名叫蔡子晃，熟悉內外典籍，與僧人關係密切。道俗人士聚集在寺廟，於是讓蔡子晃講解佛經。沖法師說：『你形似外道，邪說纏繞於心，如果講解佛經最終還是爲了名利。我道俗之人不求名利，只想做一名僧人，既然身在此地，就不能離開。早點認清時機，免得後悔。』蔡子晃聽后沉默不語，猶豫著退下了。當時大眾讚歎說：『護法菩薩就是這樣的人啊！』沖法師認為《楞伽經》這部重要的經典已經沉淪很久了，到處尋訪，不畏艱難險阻。恰好遇到可師（指慧可大師）的後裔盛行學習此經，於是就跟隨他學習，屢次擊中要點。於是捨棄徒眾，讓沖法師來傳授教義，就這樣連續講解了三十多遍。又遇到可師親自傳授的人，依據南天竺一乘宗來講解此經，又學習了一百多遍。這部經書是宋代求那跋陀羅三藏（Guṇabhadra）翻譯的，慧觀法師筆錄的，所以它的文理和諧，行持與實質相互貫通，專注于念和慧，不在於言語。後來達磨禪師（Bodhidharma）將它傳到南北各地，以忘言忘念、無所得的正觀為宗旨，後來在中原地區傳播。惠可禪師（Huike）創立了綱領，魏境的文學家大多不認可它，領悟宗義的人有時能夠啓發開悟。現在因為年代久遠，後學之人出現了許多謬誤，可公（指慧可大師）的別傳會詳細說明這些。現在敘述師承關係，是爲了說明傳承有序，所學有據。達磨禪師之後，有惠可（Huike）、惠育（Huiyu）二人。惠育禪師接受了道，內心修行，口未曾說。惠可禪師之後，有粲禪師（Can）、惠禪師（Hui）、盛禪師（Sheng）、那老師（Na）、端禪師（Duan）、長藏師（Changzang）、真法師（Zhen）、玉法師（Yu）（以上都是口說玄理，沒有文字記載）。可師之後，有善師（Shan）（著有抄本四卷）、豐禪師（Feng）（著有疏五卷）、明禪師（Ming）（著有疏五卷）、胡明師（Huming）（著有疏五卷）、遠承可師之後的大聰師（Dacong）（著有疏五卷）、道蔭師（Daoyin）（抄本四卷）、沖法師（Chong）（疏五卷）。 English version: He asked: 'Now that impoverished guests have come to seek refuge, may they be accepted?' The tigers then supported each other and left, eventually all relying on him. They continued to listen to the Avataṃsaka Sūtra (Flower Garland Sutra) and other scriptures, as well as difficult points. He arrived again in Anzhou. There was a Daoist named Cai Zihuang, who was familiar with both internal and external texts and had close relations with the monastic community. Daoists and laypeople gathered at the monastery, so they had Cai Zihuang explain the Buddhist scriptures. Dharma Master Chong said: 'Your form resembles that of an outsider, and heretical views entangle your mind. If you explain the Buddhist scriptures, you will ultimately seek fame and profit. We Daoists and laypeople do not seek fame or profit; we only wish to be monks. Since we are here, we cannot leave. Recognize the opportunity early, lest you regret it later.' Cai Zihuang listened in silence and retreated hesitantly. At that time, the assembly exclaimed: 'A Dharma-protecting Bodhisattva is such a person!' Dharma Master Chong believed that the important Laṅkāvatāra Sūtra (Sutra of the Entrance to Lanka) had been lost for a long time, so he searched everywhere, unafraid of difficulties and dangers. He happened to meet the descendants of Master Ke (referring to Huike), who were widely studying this scripture, so he followed him to study, repeatedly hitting the key points. He then abandoned his disciples and allowed Dharma Master Chong to transmit the teachings, and in this way, he lectured on it more than thirty times. He also met someone who had been personally taught by Master Ke, who explained the scripture according to the Southern Indian One Vehicle School, and he studied it more than a hundred times. This scripture was translated by the Tripiṭaka master Guṇabhadra (求那跋陀羅) of the Song Dynasty and recorded by Dharma Master Huiguan, so its text and principles are harmonious, and practice and essence are interconnected, focusing on mindfulness and wisdom, not on words. Later, Bodhidharma (達磨禪師) transmitted it to the north and south, with the principle of non-speaking, non-thinking, and non-attainment of correct view, and later spread in the Central Plains. Huike (惠可禪師) established the outline, and most of the literati in the Wei territory did not recognize it, but those who understood the meaning of the school were sometimes able to inspire enlightenment. Now, because of the long time, many errors have appeared in later studies, and the separate biography of Master Ke (referring to Huike) will explain these in detail. Now, the lineage of teachers is narrated to show that the transmission is orderly and the learning is based on evidence. After Bodhidharma, there were Huike (惠可) and Huiyu (惠育). Chan Master Huiyu received the Dao, cultivated internally, and never spoke of it. After Chan Master Huike, there were Chan Master Can (粲), Chan Master Hui (惠), Chan Master Sheng (盛), Teacher Na (那), Chan Master Duan (端), Master Changzang (長藏), Dharma Master Zhen (真), and Dharma Master Yu (玉) (all of the above spoke of profound principles but did not record them in writing). After Master Ke, there were Teacher Shan (善) (who wrote a commentary in four volumes), Chan Master Feng (豐) (who wrote a commentary in five volumes), Chan Master Ming (明) (who wrote a commentary in five volumes), Teacher Huming (胡明) (who wrote a commentary in five volumes), Master Dacong (大聰), who inherited from Master Ke (who wrote a commentary in five volumes), Master Daoyin (道蔭) (commentary in four volumes), and Dharma Master Chong (沖) (commentary in five volumes).
【English Translation】 Asked: 'Now that impoverished guests have come to seek refuge, may they be accepted?' The tigers then supported each other and left, eventually all relying on him. They continued to listen to the Avataṃsaka Sūtra (Flower Garland Sutra) and other scriptures, as well as difficult points. He arrived again in Anzhou. There was a Daoist named Cai Zihuang, who was familiar with both internal and external texts and had close relations with the monastic community. Daoists and laypeople gathered at the monastery, so they had Cai Zihuang explain the Buddhist scriptures. Dharma Master Chong said: 'Your form resembles that of an outsider, and heretical views entangle your mind. If you explain the Buddhist scriptures, you will ultimately seek fame and profit. We Daoists and laypeople do not seek fame or profit; we only wish to be monks. Since we are here, we cannot leave. Recognize the opportunity early, lest you regret it later.' Cai Zihuang listened in silence and retreated hesitantly. At that time, the assembly exclaimed: 'A Dharma-protecting Bodhisattva is such a person!' Dharma Master Chong believed that the important Laṅkāvatāra Sūtra (Sutra of the Entrance to Lanka) had been lost for a long time, so he searched everywhere, unafraid of difficulties and dangers. He happened to meet the descendants of Master Ke (referring to Huike), who were widely studying this scripture, so he followed him to study, repeatedly hitting the key points. He then abandoned his disciples and allowed Dharma Master Chong to transmit the teachings, and in this way, he lectured on it more than thirty times. He also met someone who had been personally taught by Master Ke, who explained the scripture according to the Southern Indian One Vehicle School, and he studied it more than a hundred times. This scripture was translated by the Tripiṭaka master Guṇabhadra (求那跋陀羅) of the Song Dynasty and recorded by Dharma Master Huiguan, so its text and principles are harmonious, and practice and essence are interconnected, focusing on mindfulness and wisdom, not on words. Later, Bodhidharma (達磨禪師) transmitted it to the north and south, with the principle of non-speaking, non-thinking, and non-attainment of correct view, and later spread in the Central Plains. Huike (惠可禪師) established the outline, and most of the literati in the Wei territory did not recognize it, but those who understood the meaning of the school were sometimes able to inspire enlightenment. Now, because of the long time, many errors have appeared in later studies, and the separate biography of Master Ke (referring to Huike) will explain these in detail. Now, the lineage of teachers is narrated to show that the transmission is orderly and the learning is based on evidence. After Bodhidharma, there were Huike (惠可) and Huiyu (惠育). Chan Master Huiyu received the Dao, cultivated internally, and never spoke of it. After Chan Master Huike, there were Chan Master Can (粲), Chan Master Hui (惠), Chan Master Sheng (盛), Teacher Na (那), Chan Master Duan (端), Master Changzang (長藏), Dharma Master Zhen (真), and Dharma Master Yu (玉) (all of the above spoke of profound principles but did not record them in writing). After Master Ke, there were Teacher Shan (善) (who wrote a commentary in four volumes), Chan Master Feng (豐) (who wrote a commentary in five volumes), Chan Master Ming (明) (who wrote a commentary in five volumes), Teacher Huming (胡明) (who wrote a commentary in five volumes), Master Dacong (大聰), who inherited from Master Ke (who wrote a commentary in five volumes), Master Daoyin (道蔭) (commentary in four volumes), and Dharma Master Chong (沖) (commentary in five volumes).
卷)岸法師(疏五卷)寵法師(疏八卷)大明師(疏十卷)不承可師自依攝論者。遷禪師(出疏四卷)尚德律師(出入楞伽疏十卷)那老師后。實禪師。惠禪師。曠法師。弘智師(名住京師西明身亡法絕)明禪師后。伽法師。寶瑜師。寶迎師。道瑩師(並次第傳燈於今揚化)沖公自從經術。專以楞伽命家。前後敷弘將二百遍。須便為引。曾未涉文。而通變適緣。寄勢陶誘。得意如一。隨言便異。師學者苦請出義。乃告曰。義者。道理也。言說已粗。況舒在紙粗中之粗矣。事不獲已作疏五卷。題為私記。今盛行之。初沖周行東川。不任官貫。頻有度次。高讓不受。年將知命有敕度人。兗州度抑令入度。隸州部法集寺雖名預公貫而棲泉石撫接遺逸為心房公位居臺輔。作書召入。沖得題背曰。我於三界無所須。卿至三槐位亦極。公又重延。不守恒度。翻翔都邑。即弘大法晟動英髦。冠蓋云蒸嘆未曾有。中書杜正倫。親位法席。詳評玄義。弘福潤法師初未相識。曰何處老大德。答兗州老小僧耳。又問何為遠至。答曰。聞此少一乘。欲宣一乘教網漉信地魚龍故至。潤曰。斯實大心開士也。因行至大興善寺。萬年令鄭欽泰。于寺打人。沖止之曰。公勿于寺打人。泰曰。打人罪我自當。沖曰。道不自當可遣他受。然國家立寺。本欲安
【現代漢語翻譯】 現代漢語譯本 岸法師（著疏五卷），寵法師（著疏八卷），大明師（著疏十卷），這些是不認可攝論的。遷禪師（著疏四卷），尚德律師（著《入楞伽經疏》十卷），是那老師的後學。實禪師，惠禪師，曠法師，弘智師（在京城西明寺圓寂，法脈斷絕）。明禪師之後有伽法師，寶瑜師，寶迎師，道瑩師（他們依次傳燈，至今仍在揚州弘法）。 沖公（指某位法師）自從研究經術以來，專門以《楞伽經》為立身之本。前後講解將近兩百遍，需要時就引用經文，即使沒有事先閱讀，也能通達變通，順應機緣，用譬喻來引導，理解精髓就像原本就熟悉一樣。隨著言語的不同，表達方式也隨之變化。學習的人苦苦請求他著書立說，他於是說：『義，就是道理啊。言語表達已經很粗略了，何況是寫在紙上，更是粗略中的粗略了。』但事情不允許他推辭，於是寫了五卷疏，題名為《私記》，現在非常流行。 當初，沖公周遊東川，不願擔任官職。多次遇到朝廷要度僧的機會，都堅決推辭。年近五十歲時，有皇帝下令度人，兗州地方官員強行讓他入度，隸屬於州部法集寺。雖然名義上是登記在冊的僧人，但他卻隱居山林，撫慰那些被遺棄的人。房公（指某位官員）位居高位，寫信召他入京。沖公在信的背面題寫道：『我於三界無所求，你即使位至三公也到頂了。』房公再次懇請，但他不願墨守成規，在都城弘揚大法，聲名遠播，吸引了眾多英才，車馬雲集，人們歎爲觀止。中書杜正倫親自到法席聽講，詳細評論玄妙的義理。弘福寺的潤法師起初並不認識他，問道：『這是哪裡的老大德？』回答說：『是兗州的一個老小僧罷了。』又問：『為何遠道而來？』回答說：『聽說這裡缺少一乘之法，想宣揚一乘的教義，像用漁網撈取水中的魚龍一樣，所以來了。』潤法師說：『這真是發大心的開士啊！』 一次，他走到大興善寺，萬年縣令鄭欽泰在寺里打人。沖公制止他說：『請不要在寺里打人。』鄭欽泰說：『打人的罪責我自己承擔。』沖公說：『道義不能自己承擔，難道可以讓人代替你受罪嗎？國家建立寺廟，本來是爲了安定百姓……』
【English Translation】 English version Master An (authored a commentary in 5 volumes), Master Chong (authored a commentary in 8 volumes), Master Daming (authored a commentary in 10 volumes). These masters did not accept the She Lun (Compendium of Mahayana Abhidharma). Chan Master Qian (authored a commentary in 4 volumes), Vinaya Master Shangde (authored Entering the Lankavatara Sutra Commentary in 10 volumes), were students of Teacher Na. Chan Master Shi, Chan Master Hui, Dharma Master Kuang, Master Hongzhi (passed away in Ximing Temple in the capital, and his Dharma lineage ended). After Chan Master Ming were Dharma Master Jia, Master Baoyu, Master Baoying, Master Daoying (they transmitted the lamp in succession, and are still propagating the Dharma in Yangzhou today). Since Master Chong (referring to a certain Dharma master) began studying scriptures, he specialized in the Lankavatara Sutra as his foundation. He lectured on it nearly two hundred times. When needed, he would quote the sutra. Even without prior reading, he could understand and adapt, responding to opportunities and using metaphors to guide. His understanding of the essence was as if he had always been familiar with it. His expression changed with the language. The students earnestly requested him to write a book, so he said: 'The meaning is the principle. Verbal expression is already rough, let alone writing it on paper, which is the roughest of the rough.' But he could not refuse, so he wrote a commentary in five volumes, titled Private Notes, which is very popular today. Initially, Master Chong traveled around Dongchuan, unwilling to take up official positions. He repeatedly encountered opportunities to be ordained by the court, but he firmly declined. When he was nearly fifty years old, the emperor ordered people to be ordained, and the Yanzhou local officials forced him to be ordained, affiliated with the State Department's Faji Temple. Although nominally a registered monk, he lived in seclusion in the mountains and forests, comforting those who had been abandoned. Duke Fang (referring to a certain official), who held a high position, wrote a letter summoning him to the capital. Master Chong wrote on the back of the letter: 'I have no desires in the Three Realms. Even if you reach the position of the Three Dukes, it is the highest.' Duke Fang repeatedly pleaded, but he was unwilling to stick to conventions. He propagated the great Dharma in the capital, and his reputation spread far and wide, attracting many talents. Carriages and horses gathered, and people marveled at it. Du Zhenglun, a secretary of the Imperial Secretariat, personally attended the Dharma assembly, commenting in detail on the profound meanings. Dharma Master Run of Hongfu Temple did not know him at first and asked: 'Where is this great elder from?' He replied: 'Just an old little monk from Yanzhou.' He asked again: 'Why did you come from afar?' He replied: 'I heard that there is a lack of the One Vehicle Dharma here, and I want to propagate the teachings of the One Vehicle, like using a net to catch fish and dragons in the water, so I came.' Dharma Master Run said: 'This is truly a Bodhisattva with a great mind!' Once, he walked to Daxingshan Temple, and Zheng Qintai, the magistrate of Wannian County, was beating someone in the temple. Master Chong stopped him and said: 'Please do not beat people in the temple.' Zheng Qintai said: 'I will bear the responsibility for beating people myself.' Master Chong said: 'The principle cannot be borne by oneself, can someone take the punishment for you? The state established temples, originally to pacify the people...'
寧社稷。唯善行之。公今于寺打人。豈名為國祈福。泰即禮謝。又三藏玄奘不許講舊所翻經。沖曰。君依舊經出家。若不許弘舊經者。君可還俗。更依新翻經出家。方許君此意。奘聞遂止。斯亦命代弘經護法強禦之士。不可及也。然沖一生游道為務。曾無棲泊。僕射于志寧曰。此法師乃法界頭陀僧也。不可名實拘之。顯慶年言旋東夏。至今麟德年七十九矣。
續高僧傳卷第三十五 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十六
大唐西明寺沙門釋道宣撰
感通下 正傳四十五 附見二人
隋京師大興善寺釋道密傳一
隋京師經藏寺釋智隱傳二
隋中天竺國沙門阇提斯那傳三
隋京師勝光寺釋明誕傳四
隋京師大興善寺釋明璨傳五
隋京師大興善寺釋慧重傳六
隋京師勝光寺釋寶積傳七
隋京師仁法寺釋道端傳八
隋京師勝光寺釋道粲傳九
隋京師大興善寺釋明芬傳十
隋京師大興善寺釋僧蓋傳十一
隋京師日嚴寺釋曇瑎傳十二
隋京師隨法寺釋道貴傳十三
隋京師玄法寺釋僧順傳十四
隋京師沙門寺釋法顯傳十五
隋京師大興善寺釋僧世傳十六
【現代漢語翻譯】 現代漢語譯本： '安定國家，唯有行善。您如今在寺廟打人，難道能說是為國家祈福嗎？' 泰隨即行禮道歉。又有三藏玄奘（Tang Sanzang，唐代著名僧人、翻譯家）不允許講授舊的翻譯經典。沖說：'您依據舊的經典出家，如果不允許弘揚舊的經典，您可以還俗，再依據新翻譯的經典出家，才允許您有這種想法。' 玄奘聽了便停止了。這樣的人也是能夠代替時代弘揚佛法、護持佛法的剛強之人，我們趕不上啊。然而沖一生以遊歷修行作為事務，從未在一個地方長久居住。僕射于志寧（Yu Zhining，官名，唐代官員）說：'這位法師乃是佛教界的頭陀僧啊，不能用名聲和實際情況來拘泥他。' （道宣）在顯慶年間說（道沖）返回東夏，到麟德年已經七十九歲了。
續高僧傳卷第三十五 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十六
大唐西明寺沙門釋道宣撰
感通下 正傳四十五 附見二人
隋京師大興善寺釋道密傳一
隋京師經藏寺釋智隱傳二
隋中天竺國沙門阇提斯那傳三
隋京師勝光寺釋明誕傳四
隋京師大興善寺釋明璨傳五
隋京師大興善寺釋慧重傳六
隋京師勝光寺釋寶積傳七
隋京師仁法寺釋道端傳八
隋京師勝光寺釋道粲傳九
隋京師大興善寺釋明芬傳十
隋京師大興善寺釋僧蓋傳十一
隋京師日嚴寺釋曇瑎傳十二
隋京師隨法寺釋道貴傳十三
隋京師玄法寺釋僧順傳十四
隋京師沙門寺釋法顯傳十五
隋京師大興善寺釋僧世傳十六
【English Translation】 English version: 'To pacify the country, only good deeds will do. Now you are beating people in the temple, how can you say you are praying for the country?' Tai immediately bowed and apologized. Also, Tang Sanzang (Tang Sanzang, a famous monk and translator of the Tang Dynasty) did not allow the teaching of old translated scriptures. Chong said, 'You became a monk based on the old scriptures. If you are not allowed to promote the old scriptures, you can return to secular life and become a monk based on the newly translated scriptures, then you will be allowed to have this idea.' Sanzang stopped after hearing this. Such a person is also a strong person who can promote the Dharma and protect the Dharma in place of the era, we cannot catch up. However, Chong spent his life traveling and practicing, never staying in one place for long. Yu Zhining (Yu Zhining, an official title, a Tang Dynasty official) said, 'This Dharma master is a Dhuta monk in the Buddhist world, we cannot confine him with fame and reality.' (Daoxuan) said in the Xianqing era that (Daochong) returned to the Eastern Xia, and was seventy-nine years old in the Linde era.
Continued Biographies of Eminent Monks, Volume 35 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 26
Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Part on Responses to Spiritual Influence, Section on Proper Biographies 45, with 2 Additional Figures
Biography 1 of Shi Daomi of Daxingshan Temple in the Sui Capital
Biography 2 of Shi Zhiyin of Jingzang Temple in the Sui Capital
Biography 3 of Śramaṇa Jatisena from Central India during the Sui Dynasty
Biography 4 of Shi Mingdan of Shengguang Temple in the Sui Capital
Biography 5 of Shi Mingcan of Daxingshan Temple in the Sui Capital
Biography 6 of Shi Huizhong of Daxingshan Temple in the Sui Capital
Biography 7 of Shi Baoji of Shengguang Temple in the Sui Capital
Biography 8 of Shi Daoduan of Renfa Temple in the Sui Capital
Biography 9 of Shi Daocan of Shengguang Temple in the Sui Capital
Biography 10 of Shi Mingfen of Daxingshan Temple in the Sui Capital
Biography 11 of Shi Senggai of Daxingshan Temple in the Sui Capital
Biography 12 of Shi Tanxie of Riyan Temple in the Sui Capital
Biography 13 of Shi Daogui of Suifa Temple in the Sui Capital
Biography 14 of Shi Sengshun of Xuanfa Temple in the Sui Capital
Biography 15 of Shi Faxian of Shamen Temple in the Sui Capital
Biography 16 of Shi Sengshi of Daxingshan Temple in the Sui Capital
隋京師靜覺寺釋法周傳十七(景暉)
隋京師延興寺釋慧誕傳十八
隋京師大興善寺釋智光傳十九
隋京師弘善寺釋智教傳二十
隋京師沙門釋圓超傳二十一
隋京師光明寺釋慧藏傳二十二(法順)
隋京師大興善寺釋寶憲傳二十三
隋京師勝光寺釋法朗傳二十四
隋京師真寂寺釋曇遂傳二十五
隋京師大興善寺釋曇觀傳二十六
隋京師延興寺釋靈達傳二十七
隋京師大興善寺釋僧昕傳二十八
隋京師空觀寺釋玄鏡傳二十九
隋京師弘濟寺釋智揆傳三十
隋京師勝光寺釋僧范傳三十一
隋京師凈影寺釋寶安傳三十二
隋京師仁覺寺釋寶巖傳三十三
隋京師無漏寺釋明馭傳三十四
隋京師大興善寺釋道生傳三十五
隋京師勝光寺釋法性傳三十六
隋京師沙門釋辯寂傳三十七
隋京師大興善寺釋靜凝傳三十八
隋京師揚化寺釋法楷傳三十九
隋京師轉輪寺釋智慧傳四十
隋京師真寂寺釋曇良傳四十一
隋京師靜法寺釋智嶷傳四十二
隋京師沙門釋道嵩傳四十三
隋京師凈影寺釋道顏傳四十四
隋京師凈影寺釋凈辯傳四十五
釋道
【現代漢語翻譯】 現代漢語譯本 隋朝京師靜覺寺的釋法周傳記十七 (景暉) 隋朝京師延興寺的釋慧誕傳記十八 隋朝京師大興善寺的釋智光傳記十九 隋朝京師弘善寺的釋智教傳記二十 隋朝京師的沙門釋圓超傳記二十一 隋朝京師光明寺的釋慧藏傳記二十二 (法順) 隋朝京師大興善寺的釋寶憲傳記二十三 隋朝京師勝光寺的釋法朗傳記二十四 隋朝京師真寂寺的釋曇遂傳記二十五 隋朝京師大興善寺的釋曇觀傳記二十六 隋朝京師延興寺的釋靈達傳記二十七 隋朝京師大興善寺的釋僧昕傳記二十八 隋朝京師空觀寺的釋玄鏡傳記二十九 隋朝京師弘濟寺的釋智揆傳記三十 隋朝京師勝光寺的釋僧范傳記三十一 隋朝京師凈影寺的釋寶安傳記三十二 隋朝京師仁覺寺的釋寶巖傳記三十三 隋朝京師無漏寺的釋明馭傳記三十四 隋朝京師大興善寺的釋道生傳記三十五 隋朝京師勝光寺的釋法性傳記三十六 隋朝京師的沙門釋辯寂傳記三十七 隋朝京師大興善寺的釋靜凝傳記三十八 隋朝京師揚化寺的釋法楷傳記三十九 隋朝京師轉輪寺的釋智慧傳記四十 隋朝京師真寂寺的釋曇良傳記四十一 隋朝京師靜法寺的釋智嶷傳記四十二 隋朝京師的沙門釋道嵩傳記四十三 隋朝京師凈影寺的釋道顏傳記四十四 隋朝京師凈影寺的釋凈辯傳記四十五 釋道
【English Translation】 English version The Biography of Monk Shi Fazhou of Jingjue Temple in the Sui Dynasty Capital, No. 17 (Jinghui) The Biography of Monk Shi Huidan of Yanxing Temple in the Sui Dynasty Capital, No. 18 The Biography of Monk Shi Zhiguang of Daxingshan Temple in the Sui Dynasty Capital, No. 19 The Biography of Monk Shi Zhijiao of Hongshan Temple in the Sui Dynasty Capital, No. 20 The Biography of Shramana Shi Yuanchao in the Sui Dynasty Capital, No. 21 The Biography of Monk Shi Huizang of Guangming Temple in the Sui Dynasty Capital, No. 22 (Fashun) The Biography of Monk Shi Baoxian of Daxingshan Temple in the Sui Dynasty Capital, No. 23 The Biography of Monk Shi Falang of Shengguang Temple in the Sui Dynasty Capital, No. 24 The Biography of Monk Shi Tansui of Zhenji Temple in the Sui Dynasty Capital, No. 25 The Biography of Monk Shi Tanguan of Daxingshan Temple in the Sui Dynasty Capital, No. 26 The Biography of Monk Shi Lingda of Yanxing Temple in the Sui Dynasty Capital, No. 27 The Biography of Monk Shi Sengxin of Daxingshan Temple in the Sui Dynasty Capital, No. 28 The Biography of Monk Shi Xuanjing of Kongguan Temple in the Sui Dynasty Capital, No. 29 The Biography of Monk Shi Zhikui of Hongji Temple in the Sui Dynasty Capital, No. 30 The Biography of Monk Shi Sengfan of Shengguang Temple in the Sui Dynasty Capital, No. 31 The Biography of Monk Shi Baoan of Jingying Temple in the Sui Dynasty Capital, No. 32 The Biography of Monk Shi Baoyan of Renjue Temple in the Sui Dynasty Capital, No. 33 The Biography of Monk Shi Mingyu of Wulou Temple in the Sui Dynasty Capital, No. 34 The Biography of Monk Shi Daosheng of Daxingshan Temple in the Sui Dynasty Capital, No. 35 The Biography of Monk Shi Faxing of Shengguang Temple in the Sui Dynasty Capital, No. 36 The Biography of Shramana Shi Bianji in the Sui Dynasty Capital, No. 37 The Biography of Monk Shi Jingning of Daxingshan Temple in the Sui Dynasty Capital, No. 38 The Biography of Monk Shi Fakai of Yanghua Temple in the Sui Dynasty Capital, No. 39 The Biography of Monk Shi Zhineng of Zhuanlun Temple in the Sui Dynasty Capital, No. 40 The Biography of Monk Shi Tanliang of Zhenji Temple in the Sui Dynasty Capital, No. 41 The Biography of Monk Shi Zhiyi of Jingfa Temple in the Sui Dynasty Capital, No. 42 The Biography of Shramana Shi Daosong in the Sui Dynasty Capital, No. 43 The Biography of Monk Shi Daoyan of Jingying Temple in the Sui Dynasty Capital, No. 44 The Biography of Monk Shi Jingbian of Jingying Temple in the Sui Dynasty Capital, No. 45 Shi Dao
密。姓周氏。相州人。初投耶舍三藏。師習方藝。又從鄴下博聽大乘。神思既開理致通衍。至於西梵文言繼跡前烈。異術勝能聞諸齊世。隋運興法翻譯為初。敕召入京住大興善。師資道成復弘梵語。因循法本留意傳持。會仁壽塔興銓衡德望。尋下敕召。送舍利于同州大興國寺。寺即文帝所生之地。其處本基般若尼寺也。帝以後魏大統七年六月十三日。生於此寺中。於時赤光照室流溢外戶。紫氣滿庭狀如樓闕。色染人衣。內外驚禁。奶母以時炎熱就而扇之。寒甚幾絕。困不能啼。有神尼者名曰智仙。河東蒲坂劉氏女也。少出家有戒行。和上失之。恐其墮井。見在佛屋。儼然坐定。時年七歲。遂以禪觀為業。及帝誕日。無因而至。語太祖曰。兒天佛所祐。勿憂也。尼遂名帝為那羅延。言如金剛不可壞也。又曰。此兒來處異倫。俗家穢雜。自為養之。太祖乃割宅為寺。內通小門。以兒委尼。不敢名問。后皇妣來抱。忽見化而為龍。驚遑墮地。尼曰。何因妄觸我兒。遂令晚得天下。及年七歲告帝曰。兒當大貴從東國來。佛法當滅由兒興之。而尼沉靜寡言。時道成敗吉兇。莫不符驗。初在寺養帝。年十三方始還家。積三十餘歲略不出門。及周滅二教。尼隱皇家。內著法衣。戒行不改。帝后果自山東入為天子。重興佛法。皆如尼言
【現代漢語翻譯】 密（Mì，法號），俗姓周氏，是相州（Xiāngzhōu）人。他最初跟隨耶舍三藏（Yěshè Sānzàng）學習方術技藝，之後又在鄴下（Yè xià）廣泛聽聞大乘佛法。他的思想逐漸開闊，對佛理的理解也通達深遠。對於西方的梵文，他也能繼承前人的成就。他在各種奇異的法術和能力上都勝人一籌，這在北齊（Qí）時期就已聞名。隋朝（Suí）興盛佛法之初，朝廷下令召他入京，居住在大興善寺（Dàxīngshàn sì）。他精通佛法，又弘揚梵語。他遵循佛經原本，用心傳授和保持佛法。恰逢仁壽宮（Rénshòu gōng）建塔，朝廷需要衡量有德望的人選，於是下詔召他前往同州（Tóngzhōu）的大興國寺（Dàxīngguó sì）供奉佛舍利。這座寺廟是隋文帝（Wéndì）出生的地方，其前身是般若尼寺（Bōrě Ní sì）。隋文帝出生於後魏（Wèi）大統（Dàtǒng）七年六月十三日。當時，紅光照亮整個房間，光芒溢出屋外，紫色的祥雲佈滿庭院，形狀如同樓閣。光芒的顏色染在人們的衣服上，寺廟內外的人都感到驚異和害怕。奶媽因為天氣炎熱，便為他扇扇子，但他卻感到非常寒冷，幾乎要斷氣，困頓得無法啼哭。當時有一位神尼，法號智仙（Zhìxiān），是河東（Hédōng）蒲坂（Púbǎn）劉氏的女兒。她從小出家，嚴守戒律。寺里的和尚發現她不見了，擔心她掉進井裡，後來卻發現她端坐在佛殿里。當時她年僅七歲，便以禪定觀想為業。在隋文帝出生的那天，她無緣無故地來到寺廟，對太祖（Tàizǔ）說：『這個孩子受到天佛的保佑，不必擔心。』於是神尼給隋文帝取名為那羅延（Nàluóyán），意思是像金剛一樣不可摧毀。她還說：『這個孩子的來歷非同尋常，俗家污穢雜亂，讓我來親自撫養他。』太祖於是將住宅的一部分劃爲寺廟，開闢了一個小門，將孩子託付給神尼，不敢多問。後來，皇妣（Huángbǐ）來抱他，忽然看見他化為一條龍，驚慌地跌落在地上。神尼說：『你為何要胡亂觸碰我的孩子，以至於讓他晚些才能得到天下。』等到隋文帝七歲時，神尼告訴他說：『你將來會大富大貴，從東方而來，佛法將要衰落，會由你來使其興盛。』這位神尼沉默寡言，但她所說的關於道教的成敗和吉兇，沒有不應驗的。她最初在寺廟裡撫養隋文帝，直到他十三歲才讓他回家。在三十多年的時間裡，她幾乎不出門。等到北周（Zhōu）滅亡佛教和道教時，神尼便隱居在皇家寺廟裡，身穿法衣，戒行不改。隋文帝后來果然從山東（Shāndōng）進入朝廷成為天子，重新興盛佛法，一切都如神尼所說的那樣。
【English Translation】 Mì (密, Dharma name), whose secular surname was Zhōu, was a native of Xiāngzhōu (相州). He initially followed Yěshè Sānzàng (耶舍三藏) to study esoteric arts and techniques. Later, he extensively listened to Mahayana Buddhism in Yè xià (鄴下). His mind gradually opened, and his understanding of Buddhist principles became profound and far-reaching. Regarding the Western Sanskrit language, he was able to inherit the achievements of his predecessors. He excelled in various extraordinary magical arts and abilities, which were already renowned during the Northern Qí (齊) period. At the beginning of the Suí (隋) Dynasty's revival of Buddhism, the imperial court ordered him to enter the capital and reside in Dàxīngshàn Monastery (大興善寺). He was proficient in Buddhist teachings and also promoted the Sanskrit language. He followed the original Buddhist scriptures, diligently transmitting and preserving the Dharma. Coincidentally, during the construction of the pagoda in Rénshòu Palace (仁壽宮), the court needed to assess virtuous and esteemed individuals. Therefore, an edict was issued summoning him to Dàxīngguó Monastery (大興國寺) in Tóngzhōu (同州) to enshrine the Buddha's relics. This monastery was the birthplace of Emperor Wéndì (文帝) of the Suí Dynasty, and its predecessor was Bōrě Ní Nunnery (般若尼寺). Emperor Wéndì was born on the thirteenth day of the sixth month in the seventh year of the Dàtǒng (大統) era of the Later Wèi (魏) Dynasty. At that time, red light illuminated the entire room, and the radiance overflowed outside the house. Purple auspicious clouds filled the courtyard, resembling pavilions. The color of the light dyed people's clothes, and the people inside and outside the monastery felt astonished and fearful. The wet nurse, because of the hot weather, fanned him, but he felt very cold, almost suffocating, and was too weak to cry. At that time, there was a divine nun named Zhìxiān (智仙), who was the daughter of the Liú family from Púbǎn (蒲坂) in Hédōng (河東). She became a nun at a young age and strictly observed the precepts. The monks in the monastery discovered that she was missing, fearing that she had fallen into the well, but later found her sitting upright in the Buddha hall. At that time, she was only seven years old and devoted herself to meditation and contemplation. On the day of Emperor Wéndì's birth, she came to the monastery for no apparent reason and said to Tàizǔ (太祖): 'This child is blessed by the heavenly Buddha, so there is no need to worry.' Therefore, the divine nun named Emperor Wéndì Nàluóyán (那羅延), meaning indestructible like a diamond. She also said: 'This child's origin is extraordinary, and the secular family is impure and chaotic, so let me personally raise him.' Tàizǔ then designated a part of the residence as a monastery, opened a small door, and entrusted the child to the divine nun, not daring to ask any further questions. Later, the Empress Dowager (皇妣) came to hold him and suddenly saw him transform into a dragon, and she fell to the ground in fright. The divine nun said: 'Why did you recklessly touch my child, causing him to obtain the empire later?' When Emperor Wéndì was seven years old, the divine nun told him: 'You will be wealthy and noble in the future, coming from the East. The Buddha-dharma will decline, and you will revive it.' This divine nun was taciturn, but everything she said about the success or failure and good or bad fortune of Taoism came true. She initially raised Emperor Wéndì in the monastery until he was thirteen years old before letting him return home. For more than thirty years, she rarely left her residence. When the Northern Zhōu (周) Dynasty destroyed Buddhism and Taoism, the divine nun went into seclusion in the royal monastery, wearing monastic robes and adhering to the precepts without change. Emperor Wéndì later indeed entered the court from Shāndōng (山東) and became the emperor, reviving Buddhism, just as the divine nun had said.
。及登祚后。每顧群臣。追念阿阇梨以為口實。又云。我興由佛法。而好食麻豆。前身似從道人里來。由小時在寺。至今樂聞鐘聲。乃命史官王劭。為尼作傳。其龍潛所經四十五州。皆悉同時為大興國寺。因改般若為其一焉。仁壽元年。帝及後宮。同感舍利。並放光明。砧磓試之宛然無損。遂散於州部。前後建塔百有餘所。隨有塔下皆圖神尼。多有靈相。故其銘云。維年月。菩薩戒佛弟子大隋皇帝堅。敬白十方三世一切三寶弟子。蒙三寶福祐。為蒼生君父。思與民庶共建菩提。今故分佈舍利。諸州供養。欲使普修善業同登妙果。仍為弟子。法界幽顯。三塗八難。懺悔行道。奉請十方常住三寶。愿起慈悲。受弟子等請。降赴道場證明弟子。為諸眾生髮露懺悔。文多不載。密以洽聞之譽。送此寺中。初下塔時。一院之內光明充塞。黃白相間兼赤班氣。旋繞朗徹。久而乃滅。道俗內外咸同一見。寺有四門。門立一碑。殿塔廊廡及以生地。莊嚴綺麗晃發城邑。仁壽之末。又敕送于鄭州黃鵠山晉安寺。掘基至水。獲金像一軀。高尺許。儀制特異。正下塔時。野鳥群飛旋繞塔上。事了便散。又見金花三枚騰空久之下沒。基內又放螢光。后遂廣大。繞塔三匝。寺本高顯素無泉水。洎便下汲。一夕之間去塔五步。飛泉自涌有同浪井。廣
如王劭所紀。及大業伊始。從治雒陽。上林園中置翻經館。因以傳譯。遂卒于彼所出諸經如費氏錄。
釋智隱。姓李氏。貝州人。即華嚴藏公之弟子也。自少及長。遵弘道義。慧解所傳受無再請。而神氣俊卓雅尚清虛。時復談吐。聽者忘倦。開皇七年。敕召大德。與藏入京住大興善。通練智論阿毗曇心及金剛般若論。明其窟冗。至十六年。以解兼倫例須有紹隆。下敕補充講論眾主。于經藏寺還揚前部。仁壽創福。敕送舍利于益州之法聚寺。寺即蜀王秀之所造也。道適邛蜀。開化彌昌。傾其金貝。尋即成就。晚又奉送置塔莘州。天雨異花人得半合。又放紫光變為五色。盲者來懺欻獲雙目。舍杖而歸。風躄等病其例皆爾。及將下瘞。天雨銀花。放白色光前後非一。正入塔時。感五色云下覆函上。重圓如蓋。大鳥六頭旋繞云間。閉訖俱散。隱以事聞。帝大悅。付于著作。卒于京室。
阇提斯那。住中天竺摩竭提國。學兼群藏。藝術異能通練於世。以本國忽然大地震裂。所開之處極深無底。于其坼側獲一石碑。文云。東方震旦國名大隋。城名大興。王名堅意建立三寶起舍利塔。彼國君臣欣感嘉瑞相慶希有。乃募道俗五十餘人。尋斯靈相。初發祖送並出王府。路遠賊掠。所遺蕩盡惟餘數人。逃竄達此。以仁壽二年至
{ "translations": [ "現代漢語譯本：正如王劭所記載的那樣，在大業初年，他跟隨前往洛陽，在上林園中設定翻經館，在那裡翻譯佛經，最終在那裡去世。他所翻譯的各種經典都記錄在費氏的目錄中。", "", "釋智隱（釋：佛教僧侶的尊稱；智隱：人名）。俗姓李，是貝州人，是華嚴藏公（華嚴藏公：人名）的弟子。他從小到大，都遵循和弘揚佛法教義。他所傳授的智慧和理解力，不需要重複請教。他的精神氣度俊朗卓越，崇尚清靜虛無。他時常發表談論，聽眾都忘記了疲倦。開皇七年，皇帝下令召見他這樣的大德高僧，與華嚴藏公一起入京，住在在大興善寺。他精通《智度論》、《阿毗曇心論》以及《金剛般若論》，能夠明辨其中的精髓。到了十六年，因為他精通經論，按照慣例需要有人來繼承和發揚，於是下令補充他為講論眾的主講人，在經藏寺繼續宣揚以前的經典。仁壽年間，爲了建立福業，皇帝下令將舍利送到益州的法聚寺，這座寺廟是蜀王楊秀建造的。智隱法師前往邛蜀地區，弘揚佛法，教化日益昌盛。人們傾盡金銀財寶，很快就完成了寺廟的建設。後來又奉命將舍利送到莘州建塔。當時天降異花，人們得到半合。又放出紫色的光芒，變化成五種顏色。盲人前來懺悔，突然獲得了雙眼，扔掉枴杖回家。患有風癱等疾病的人，情況也都是這樣。等到將舍利放入地宮時，天空降下銀色的花朵，放出白色的光芒，前後不止一次。正在放入塔時，感應到五彩祥雲從天而降，覆蓋在舍利函上，重重疊疊，圓如傘蓋。有六隻大鳥在云間盤旋。安葬完畢后，這些景象都消失了。智隱將這些事情上報給皇帝，皇帝非常高興，將此事記錄在著作中。智隱最終在京城去世。", "", "阇提斯那（阇提斯那：人名），居住在中天竺摩竭提國（摩竭提國：古印度十六雄國之一）。他精通各種佛經，在藝術和異能方面也通曉於世。因為他的國家忽然發生大地震，裂開的地方極深，沒有底。在裂縫旁邊發現了一塊石碑，上面寫著：東方震旦國（震旦國：中國的古稱）名為大隋，城名為大興，國王名為堅意，建立三寶，建造舍利塔。那個國家的君臣欣喜地感到這是吉祥的徵兆，互相慶賀這罕見的事情。於是招募了五十多名僧人和俗人，尋找這個靈異的景象。最初出發時，國王親自送行，並從王府中拿出資助。但路途遙遠，遭到盜賊搶劫，所帶的東西全部丟失，只剩下幾個人。他們逃竄到這裡。在仁壽二年到達。" ], "english_translations": [ "English version: As recorded by Wang Shao, at the beginning of the Daye era, he followed to Luoyang and set up a sutra translation hall in the Shanglin Garden, where he translated Buddhist scriptures and eventually passed away. The various scriptures he translated are recorded in Fei's catalog.", "", '釋智隱 (Shi Zhiyin: honorific title for a Buddhist monk; Zhiyin: personal name), whose secular surname was Li, was a native of Beizhou and a disciple of Huayan Zanggong (Huayan Zanggong: personal name). From a young age, he followed and promoted the Buddhist teachings. His wisdom and understanding, once imparted, required no further questioning. His spirit was outstanding and refined, and he valued purity and emptiness. His discourses were so engaging that listeners forgot their weariness. In the seventh year of the Kaihuang era, the emperor ordered the summoning of such virtuous monks, and together with Zang, he entered the capital and resided in the Daxingshan Temple. He was proficient in the Mahaprajnaparamita-sastra, the Abhidharmahrdaya, and the Vajracchedika-prajnaparamita-sastra, and could discern their essence. In the sixteenth year, because of his mastery of the scriptures, it was deemed necessary to have someone inherit and promote his teachings, so he was appointed as the chief lecturer among the lecturers, continuing to propagate the previous scriptures at the Jingzang Temple. During the Renshou era, to create merit, the emperor ordered the sending of sarira (舍利: Buddhist relics) to the Faju Temple in Yizhou, which was built by the Prince of Shu, Yang Xiu. Dharma Master Zhiyin went to the Qiongshu region, where he propagated the Dharma, and his teachings flourished. People donated their gold and treasures, and the temple was quickly completed. Later, he was ordered to send sarira to build a pagoda in Xinzhou. At that time, extraordinary flowers fell from the sky, and people obtained half a he (合: a unit of measurement). Purple light was emitted, transforming into five colors. Blind people came to repent and suddenly regained their sight, throwing away their canes and returning home. Those suffering from paralysis and other illnesses experienced similar recoveries. When the sarira were about to be placed in the crypt, silver flowers fell from the sky, and white light was emitted repeatedly. Just as they were entering the pagoda, five-colored clouds descended from the sky, covering the sarira casket, layered and round like a canopy. Six large birds circled in the clouds. After the burial was completed, these phenomena disappeared. Zhiyin reported these events to the emperor, who was greatly pleased and had them recorded in the official chronicles. Zhiyin eventually passed away in the capital.', "", 'Jatisena (阇提斯那: personal name) resided in Magadha (摩竭提國: one of the sixteen ancient Indian kingdoms) in Central India. He was well-versed in various Buddhist scriptures and skilled in arts and extraordinary abilities. Because a great earthquake suddenly occurred in his country, the cracks were extremely deep and bottomless. Beside the cracks, a stone tablet was found, which read: \'The country of Zhendan (震旦國: ancient name for China) in the East is named Great Sui, the city is named Daxing, and the king named Jianyi established the Three Jewels and built a sarira pagoda.\' The ministers and subjects of that country were delighted and felt that this was an auspicious sign, congratulating each other on this rare event. Therefore, they recruited more than fifty monks and laypeople to seek this miraculous phenomenon. When they first set out, the king personally saw them off and provided assistance from the royal treasury. However, the journey was long, and they were robbed by bandits, losing everything they had, leaving only a few people. They fled here and arrived in the second year of the Renshou era.' ] }
仁壽宮。計初地裂獲碑之時。即此土開皇十四年也。行途九載方達東夏。正逢天子感得舍利諸州起塔。天祥下降地瑞上騰。前後靈感將有數百。闔國稱慶佛法再隆。有司以事奏聞。帝以事符大夏陳跡東華。美其遠度疑是證聖。引入大寶殿。躬屈四指顧問群僚。解朕意不。僉皆莫委。因問斯那。又解意不。答曰。檀越意謂貧道為第四果人耶。實非是也。帝甚異之。乃置於別館。供給華重膳夫以酒酵和麵擬為䴵調候時不起因以問那。答曰。此不合食。便用水溲煮之。與常酵者不異。上問。今造靈塔遍於諸州。曹陜二州特多祥瑞。誰所致耶。答曰。陜州現樹地藏菩薩。曹州光花虛空藏也。又問。天花何似。答曰。似薄雲母。或飛不委地。雖委地而光明奇勝。帝密以好雲母及所獻天花各一箱。用示諸人。無有別者。恰以問那。那識天花而退雲母。及獻后云崩。空發樂音。並感異香。具以問由。答曰。西方凈土名阿彌陀。皇后往生。故致諸天迎彼生也。帝奇其識鑒。賜綿絹二千餘段。辭而不受。因強之。乃用散諸福地。見感應傳。
釋明誕。姓史。衛州汲人。律儀行務履顧前賢。通十地地持。赴機講解。攝大乘論彌見弘演。后入京住勝光寺。溫柔敦厚姓無迫暴。有敕召送舍利于襄州上鳳林寺基趾。梁代雕飾隋初顯敞。高林
【現代漢語翻譯】 現代漢語譯本：仁壽宮。追溯最初大地裂開獲得石碑的時候，正是此地開皇十四年。經過九年的路途才到達東夏（中國）。正趕上皇帝（隋文帝）感應到舍利，在各州建造佛塔。吉祥的徵兆從天而降，地上的祥瑞向上升騰，前前後後的靈異感應將近有數百次。全國上下都慶賀佛法再次興盛。主管官員將此事上奏給皇帝。皇帝認為此事與古代印度（大夏）的遺蹟和東方的華夏相符，讚美其遠道而來，懷疑是證得了聖果。於是將斯那（Sina）引入大寶殿，親自伸出四個手指，詢問在場的官員：『你們能理解朕的意思嗎？』大家都不知道。於是問斯那，『你理解朕的意思嗎？』斯那回答說：『檀越（施主，指皇帝）的意思是認為貧僧是第四果的阿羅漢嗎？實際上不是這樣的。』皇帝對此感到非常驚異，於是將他安置在別的館舍，供給豐盛的飲食。膳夫用酒酵和麵，打算做成麵食，但發酵的時間不夠，面沒有發起來，於是用這件事問斯那。斯那回答說：『這個不適合食用。』便用水來揉麵煮熟，和普通的酵母發酵的麵食沒有什麼不同。皇帝問：『現在建造靈塔遍佈各個州，曹州和陜州尤其多祥瑞，這是誰造成的呢？』斯那回答說：『陜州顯現的是地藏菩薩，曹州顯現的是光花虛空藏菩薩。』又問：『天花是什麼樣子的？』斯那回答說：『像薄薄的雲母片，有的飛起來不落到地上，即使落到地上，光明也奇特殊勝。』皇帝秘密地將好的雲母和進獻的天花各一箱，拿給眾人看，沒有人能分辨出區別。恰好拿去問斯那，斯那認出了天花，退回了雲母。以及皇后去世后，天空崩裂，空中發出音樂的聲音，並且感應到奇異的香氣，皇帝詳細地詢問原因。斯那回答說：『西方凈土名為阿彌陀佛，皇后往生到那裡，所以導致諸天來迎接她的往生。』皇帝驚奇於他的見識，賞賜綿絹二千多段，斯那推辭不接受，皇帝堅持要給他，於是他用來分發給各個有福德的地方。以上見於《感應傳》。 釋明誕，姓史，衛州汲縣人。他的律儀行為傚法前代的賢人，通曉《十地經》和《地持論》，能隨機說法。弘揚《攝大乘論》非常賣力。後來到京城住在勝光寺。他的性格溫柔敦厚，從不強迫別人。皇帝下令將舍利送到襄州上鳳林寺的基址。這座寺廟在梁代雕飾，在隋朝初期顯得寬敞明亮，高大的樹林
【English Translation】 English version: Renshou Palace. Tracing back to the time when the ground first cracked and the stele was obtained, it was the fourteenth year of the Kaihuang era in this land. After a journey of nine years, they finally reached Dongxia (China). It coincided with the Emperor (Emperor Wen of Sui) sensing the relics and building pagodas in various states. Auspicious signs descended from the sky, and auspicious omens on the ground rose upwards. There were nearly hundreds of spiritual responses before and after. The whole country celebrated the resurgence of Buddhism. The officials reported this matter to the Emperor. The Emperor believed that this matter was in accordance with the ancient Indian (Daxia) relics and the Eastern Huaxia, praising its long journey and suspecting that it had attained the holy fruit. Therefore, he introduced Sina into the Dabao Hall, personally extended four fingers, and asked the officials present: 'Can you understand朕 (zhen, the emperor's personal pronoun) meaning?' Everyone didn't know. So he asked Sina, 'Do you understand朕 meaning?' Sina replied: 'Does 檀越 (danyue, benefactor, referring to the emperor) mean that this poor monk is the fourth fruit Arhat? In fact, it is not like that.' The Emperor was very surprised by this, so he placed him in another residence and provided him with rich food. The chef used wine yeast and flour, intending to make pasta, but the fermentation time was not enough, and the dough did not rise, so he asked Sina about this. Sina replied: 'This is not suitable for eating.' Then he kneaded the dough with water and cooked it, which was no different from pasta fermented with ordinary yeast. The Emperor asked: 'Now that the construction of spiritual pagodas is all over the states, Caozhou and Shanzhou are particularly auspicious. Who caused this?' Sina replied: 'What appears in Shanzhou is Ksitigarbha Bodhisattva, and what appears in Caozhou is the Light Flower Akasagarbha Bodhisattva.' He also asked: 'What does the heavenly flower look like?' Sina replied: 'It's like thin mica flakes, some fly up without falling to the ground, and even if they fall to the ground, the light is peculiar and outstanding.' The Emperor secretly took a box each of good mica and the offered heavenly flowers and showed them to everyone, and no one could tell the difference. It happened that he took it to ask Sina, Sina recognized the heavenly flower and returned the mica. And after the Empress passed away, the sky collapsed, and music sounded in the air, and a strange fragrance was sensed. The Emperor asked in detail about the reason. Sina replied: 'The Western Pure Land is named Amitabha, and the Empress was reborn there, so it caused the heavens to welcome her rebirth.' The Emperor was amazed at his knowledge and bestowed more than two thousand pieces of cotton silk, but Sina declined to accept it. The Emperor insisted on giving it to him, so he used it to distribute to various blessed places. The above is seen in 'The Record of Responses'. 釋明誕 (Shi Mingdan), whose surname was 史 (Shi), was from Ji County, Weizhou. His precepts and practices followed the sages of the past. He was proficient in the Dasabhumika Sutra and the Bodhisattvabhumi Sutra, and could preach according to the occasion. He vigorously promoted the Mahāyānasaṃgraha. Later, he went to the capital and lived in Shengguang Temple. His personality was gentle and kind, and he never forced others. The Emperor ordered the relics to be sent to the foundation of Shangfenglin Temple in Xiangzhou. This temple was decorated in the Liang Dynasty, and it appeared spacious and bright in the early Sui Dynasty. Tall trees
跨谷連院。松竹交映泉石相喧。邑屋相望索然閑舉。有遊覽者皆忘返焉。文帝龍潛之日。因往禮拜乞愿弘護。及踐寶位追惟往福。歲常就寺廣設供養。仍又改為大興國寺。及誕之至彼安厝塔基。寺之東院鑿地數尺獲琉璃瓶。內有舍利八枚。聚散呈祥形質不定。或現全碎顯發神奇。即與今送同處起塔。又下穿掘得石。銘云。大同三十六年已后。開仁壽之化。依檢梁歷有號大同。至今歲紀彷彿符會。誕欣感嘉瑞。乃表奏聞。寺有金像一軀。舉高丈六。面部圓滿相儀充備峙于堂內。眾鳥無敢踐足。庭前樹碑。庾信文蕭云書。世稱冠絕。誕歷覽徽猷。講授相接。終於本寺。
釋明璨。姓韋。莒州沂水人。十歲出家。二十受具。中途尋閱備通經史。稟性調柔初不陳怒。未及三夏頻揚成論及涅槃經。值廢教隱倫避世林澤。還資故業重研幽極。周宣創開陟岵。慧遠率侶登之。璨時投足歸師諸部未久深悟。遂演於世。講徒百數心計明白。開隱析疑善通問難。精慮勃興未曾沈息。加又福德所被聞見欣然。敕召入京住大興善。仁壽初歲。召送舍利于蔣州之棲霞寺。今之攝山寺也。本基靈異前傳具詳。而璨情存傳法。所在追訪。乃于江表獲經一百餘卷。並是前錄所遺。及諸闕本。隨得福利處處傳寫。末住大禪定寺。弘法為務。春秋良序
【現代漢語翻譯】 現代漢語譯本 山谷相連，寺院相接。蒼松翠竹交相輝映，清泉怪石彼此喧鬧。村落房屋遙遙相望，悠閒自在的心情油然而生。來這裡遊覽的人都流連忘返。文帝（指隋文帝楊堅）還在潛龍在淵之時，曾到這裡禮拜，祈求佛寺弘揚佛法，護佑自身。等到他登上皇位，追憶往昔的福報，每年都會到寺里廣設供養。並且將寺廟改名為大興國寺。等到（佛）誕辰之日，將（舍利）安放在那裡，建造塔基。在寺廟的東院挖掘地基數尺，得到一個琉璃瓶，裡面有八枚舍利。舍利時而聚集，時而分散，呈現出吉祥的徵兆，形態和質地也不固定。有時顯現完整，有時破碎，顯現出神奇的力量。於是將（新發現的舍利）與之前送來的舍利一同建造佛塔。又向下挖掘，得到一塊石頭，上面刻著：『大同三十六年以後，開啟仁壽的教化。』查閱梁朝的歷法，確實有大同的年號，與現在的年號彷彿相符。文帝（楊堅）欣喜地認為這是吉祥的徵兆，於是上表奏聞。寺廟裡有一尊金像，高一丈六尺，面部圓潤飽滿，相貌莊嚴，矗立在大殿內。鳥雀都不敢落在上面。庭前立著石碑，上面是庾信寫的文章，蕭云寫的字，世人稱讚為天下第一。釋誕（一位僧人）遍覽這些美好的事物，講經說法，從未間斷，最終在本寺圓寂。
釋明璨（一位僧人），俗姓韋，是莒州沂水人。十歲出家，二十歲受具足戒。廣泛閱讀各種書籍，精通經史。天性溫和柔順，從不輕易發怒。不到三年，就多次宣講成實論和涅槃經。遇到佛教衰敗，於是隱居山林。重新研究佛法，探究幽深的道理。周宣（一位僧人）開創了陟岵寺，慧遠（一位僧人）帶領僧侶登上此寺。明璨當時也來到這裡，跟隨各位法師學習，不久就深刻領悟了各部經典。於是向世人宣講佛法。聽講的弟子有數百人，他心思明白，善於開導隱晦之處，分析疑難問題，精思敏銳，從未停止。加上他福德深厚，所見所聞都令人欣喜。皇帝下詔讓他入京，住在在大興善寺。仁壽初年，皇帝下詔將舍利送到蔣州的棲霞寺（也就是現在的攝山寺）。棲霞寺的基址非常靈異，之前的傳記中已經詳細記載。而明璨一心想著傳播佛法，到處尋訪經典。於是在江表（長江以南地區）獲得了一百多卷經書，都是以前的記錄所遺漏的，以及各種殘缺的版本。他隨處得到利益，到處傳抄這些經書。最後住在在大禪定寺，以弘揚佛法為己任。春秋交替，歲月流逝。
【English Translation】 English version Valleys connect to courtyards, temples adjoin each other. Pines and bamboos reflect each other, springs and rocks create a harmonious sound. Villages and houses are within sight, creating a sense of leisurely freedom. Those who come to visit all forget to return. When Emperor Wen (referring to Emperor Yang Jian of the Sui Dynasty) was still in obscurity, he came here to worship, praying for the temple to promote Buddhism and protect him. After he ascended the throne, recalling the blessings of the past, he would come to the temple every year to make extensive offerings. He also renamed the temple Daxingguo Temple. On the day of (Buddha's) birthday, the (relics) were enshrined there, and the foundation for the pagoda was built. Digging several feet in the east courtyard of the temple, a glass bottle was found, containing eight 'śarīra' (relics). The 'śarīra' (relics) sometimes gathered and sometimes dispersed, presenting auspicious signs, and their shape and texture were not fixed. Sometimes they appeared complete, sometimes broken, showing miraculous power. Therefore, the (newly discovered 'śarīra') were used to build a pagoda together with the 'śarīra' that had been sent before. Digging further down, a stone was found, inscribed with: 'After the thirty-sixth year of Datong, the teachings of Ren Shou will begin.' Checking the calendar of the Liang Dynasty, there was indeed a Datong era name, which seemed to coincide with the current year. Emperor (Yang Jian) happily believed that this was an auspicious sign, so he submitted a memorial to the throne. There is a golden statue in the temple, sixteen feet tall, with a round and full face and a solemn appearance, standing in the main hall. Birds and sparrows dare not land on it. A stone tablet stands in front of the courtyard, with an article written by Yu Xin and calligraphy by Xiao Yun, praised by the world as the best in the world. 'Shidan' (a monk) visited these beautiful things, lectured on the scriptures, and never stopped, and finally passed away in this temple.
'Shi Mingcan' (a monk), whose secular surname was Wei, was a native of Yishui in Juzhou. He became a monk at the age of ten and received full ordination at the age of twenty. He read widely and was well-versed in classics and history. He was gentle and docile by nature and never easily angered. In less than three years, he repeatedly lectured on the 'Satya-siddhi-śāstra' and the 'Nirvana Sutra'. Encountering the decline of Buddhism, he lived in seclusion in the mountains and forests. He re-studied Buddhism and explored profound principles. 'Zhou Xuan' (a monk) founded 'Zhihu Temple', and 'Huiyuan' (a monk) led monks to ascend this temple. 'Mingcan' also came here at that time, followed the masters to study, and soon deeply understood the various scriptures. So he preached Buddhism to the world. Hundreds of disciples listened to the lectures, and he was clear-minded, good at guiding obscure points, analyzing difficult problems, and his thinking was sharp and never stopped. In addition, he was blessed with great virtue, and what he saw and heard was pleasing. The emperor ordered him to enter the capital and live in Daxingshan Temple. In the early years of Renshou, the emperor ordered the 'śarīra' to be sent to Qixia Temple in Jiangzhou (now Sheshan Temple). The foundation of Qixia Temple is very miraculous, and the previous biographies have recorded it in detail. 'Mingcan' was determined to spread Buddhism and searched for scriptures everywhere. So he obtained more than one hundred volumes of scriptures in Jiangbiao (the area south of the Yangtze River), all of which were omitted from previous records, as well as various incomplete versions. He benefited everywhere and copied these scriptures everywhere. Finally, he lived in Dachan Temple, taking the promotion of Buddhism as his responsibility. Spring and autumn alternated, and the years passed.
頻往藍田。登山臨水。欣其得性唐初卒。
釋慧重。姓郭。雍州人。志干威棱不怯邪障。鬼神林屋聞有棲止無往不降。凈持戒地明解攝論。履游名教清迥不群。住大興善。博綜機要榮達敘顧。辯章言令寫送有法。仁壽置塔。敕召送舍利于泰山之岱嶽寺。初至放光。乃至入塔相續流照。岳上白氣三道下流。至於基所。岳神廟門無故自開。如是者三。識者以為神靈歸敬故也。四年建塔。又送于隆州禪寂寺。初至設齋。忽有野鹿。從南山下度嘉陵江直趣塔所。人以手摩自然依附。乃至下訖其鹿方去。夜放大光在佛堂上。焰高數丈青赤流集。眾人同見。三日打剎。合州喜舍。紫雲覆塔。雨金銀花遍於城邑。其收得者乃有五色相鏤。又獲舍利五枚于天花上。浮泛旋轉合散隨心。州內修梵寺先為文帝造塔。有一分舍利。欲與今塔。同日下基。其夜兩塔雙放光明。朗照幽顯至曉方滅。同睹此瑞無數千人。將下之晨又雨銀花。變轉非一。重還京室。改革前度專修禪悔。晝夜十有二時。禮五十三佛。余則加坐正念。畢世終業。
釋寶積。姓朱。冀州條人。割略愛網訪道為任。浮游靡定不存住止。齊亡法毀潛隱太山。回互魯兗乃經年稔。開皇十四寺。隋高東巡候駕請謁。一見便悅。下敕入京住勝光寺。講揚智論及攝大乘。而體
【現代漢語翻譯】 現代漢語譯本：
經常前往藍田（地名）。登山臨水，欣賞其自然天性。唐朝初年去世。 釋慧重（僧人名），姓郭，雍州（古代州名）人。意志堅定，威嚴有力，不畏懼邪惡障礙。鬼神居住的林屋，聽說有他棲止，沒有不降伏的。清凈地持守戒律，精通《攝大乘論》。遊歷名教，清高迥異於常人。住在大興善寺，博通各種機要，受到榮達的敘顧。辯論文章言辭流暢，抄寫送達都有法度。仁壽年間建造佛塔，皇帝下令召他護送舍利到泰山的岱嶽寺。剛到時，舍利放出光明，乃至放入塔中，光芒相續流照。泰山上空出現三道白色氣流，向下流到塔基所在之處。泰山神廟的門無緣無故自己打開，像這樣發生了三次。有見識的人認為這是神靈歸順敬仰的緣故。仁壽四年建造佛塔，又護送舍利到隆州（古代州名）禪寂寺。剛到時設定齋飯，忽然有一隻野鹿，從南山下來，渡過嘉陵江，逕直走向佛塔所在之處。人們用手撫摸它，它自然依附。直到齋飯結束，那隻鹿才離開。夜晚，佛堂上放出巨大的光芒，火焰高達數丈，青色和紅色光芒彙集。眾人一同看見。三天後打剎，整個州的人都歡喜佈施，紫色的雲彩覆蓋佛塔，金銀花像下雨一樣遍佈城邑。人們撿到的金銀花，有五種顏色相互交織。又在天花上獲得五枚舍利，漂浮旋轉，合攏分散，隨心所欲。州內的修梵寺，先前為文帝建造佛塔，有一部分舍利，想要與現在的佛塔一同下基。當天晚上，兩座佛塔同時放出光明，明亮地照耀著幽暗之處，直到天亮才熄滅。一同看到這種祥瑞景象的有無數千人。將要下基的早晨，又下起了銀花雨，變化莫測。慧重返回京城，改變以前的修行方式，專心修習禪定和懺悔。白天和夜晚共有十二個時辰，禮拜五十三佛，其餘時間則打坐正念，以此作為畢生的事業。 釋寶積（僧人名），姓朱，冀州（古代州名）條人。割捨對世俗的愛戀，以訪求佛道為己任。四處漂游，沒有固定的住所。北齊滅亡，佛法遭到毀壞，於是潛藏在太山。往來於魯地和兗州，這樣經過了很多年。開皇十四年，隋文帝向東巡視，寶積前去等候拜見。文帝一見就很高興，下令他進入京城，住在勝光寺。講授《智度論》和《攝大乘論》，並且身體力行。
【English Translation】 English version:
He frequently went to Lantian (place name), climbing mountains and overlooking rivers, appreciating its natural essence. He passed away in the early Tang Dynasty. 釋慧重 (Shì Huìzhòng, a monk's name), whose surname was Guo, was a native of Yongzhou (ancient prefecture). His will was firm and his authority was strong, not fearing evil obstacles. The forest dwellings of ghosts and spirits, upon hearing of his presence, would invariably submit. He purely upheld the precepts and clearly understood the Śūraṅgama Sūtra. He traveled among famous teachings, being pure and distinct from the crowd. He resided at Daxingshan Temple, being well-versed in various key matters and receiving honorable consideration. His arguments and writings were fluent, and their transmission followed proper methods. During the Renshou era, when a pagoda was built, the emperor ordered him to escort śarīra (relics) to Daiyue Temple on Mount Tai. Upon arrival, the śarīra emitted light, and as they were placed in the pagoda, the light continued to shine. Three streams of white vapor descended from Mount Tai, reaching the pagoda's foundation. The doors of the Mount Tai deity's temple opened on their own for no apparent reason, and this happened three times. Those with knowledge believed this was due to the spirits' submission and reverence. In the fourth year of Renshou, when a pagoda was built, he again escorted śarīra to Chanji Temple in Longzhou (ancient prefecture). Upon arrival, a vegetarian feast was prepared, and suddenly a wild deer came down from the southern mountains, crossed the Jialing River, and went straight to the pagoda's location. People stroked it with their hands, and it naturally became attached. Only after the feast ended did the deer leave. At night, a great light shone in the Buddha hall, the flames reaching several zhang (丈, a unit of length) high, with blue and red lights converging. The crowd witnessed this together. Three days later, the finial was installed, and the entire prefecture rejoiced and gave offerings. Purple clouds covered the pagoda, and golden and silver flowers rained down throughout the city. Those who collected them found that they were inlaid with five colors. Five śarīra were also obtained from the heavenly flowers, floating and rotating, joining and separating at will. Xiufan Temple in the prefecture, which had previously built a pagoda for Emperor Wen, had a portion of śarīra and wanted to lay the foundation for it on the same day as the current pagoda. That night, both pagodas emitted light simultaneously, brightly illuminating the darkness until dawn. Countless thousands of people witnessed this auspicious sign. On the morning of the foundation laying, silver flowers rained down again, changing in countless ways. Huizhong returned to the capital, changing his previous practice and focusing on meditation and repentance. He worshiped the Fifty-three Buddhas twelve times during the day and night, and spent the remaining time in seated meditation, taking this as his lifelong endeavor. 釋寶積 (Shì Bǎojī, a monk's name), whose surname was Zhu, was a native of Tiao in Jizhou (ancient prefecture). He relinquished worldly attachments and made seeking the Dharma his mission. He wandered without a fixed abode. When the Northern Qi Dynasty fell and the Dharma was destroyed, he hid in Mount Tai. He traveled between Lu and Yan for many years. In the fourteenth year of the Kaihuang era, when Emperor Wen of the Sui Dynasty made an eastern tour, Baoji waited to pay his respects. The emperor was pleased upon seeing him and ordered him to enter the capital and reside at Shengguang Temple. He lectured on the Mahāprajñāpāramitāśāstra and the Mahāyānasaṃgraha, and practiced them diligently.
量虛廓不計仇隙。曾有屏毀達其耳者。解衣遺之曰。卿見吾過。真吾師友。仁壽初年。敕送舍利于華岳思覺寺。寺即左僕射楊素之所立也。初下之晨。云垂四佈雪滿山邑。天地奄暗逼目無見。及期當午忽爾天清日朗。現五色云于塔基上。去地五丈。圓如輪蓋。遙有見者。望其蓋上朱光赫奕。團團直上遠連天際。暨于覆了云合光收。還如晨旦。積后卒于京室。
釋道端潞州人。出家受具。聽覽律藏。至於重輕開制銓定綱猷。雅為宗匠。晚入京都住仁法寺。講散毗尼神用無歇。時程俊舉後學欽之。加復體尚方言梵文書語。披葉洞識了其深趣。勤心護法匡攝有功。仁壽中年。敕送舍利于本州梵境寺。初入州界。山多無水。忽有神泉涌頂。流者非一。舊痾夙痼飲無不愈。別有一泉病飲尋差。若咽酒肉必重發動。審量持戒永除休健。端以事聞后還京寺。常樂弘演。終於本寺。
釋道璨。恒州人。慧學如神。鉆求攝論華嚴十地。深疑伏旨解其由緒。志尚幽靜不務奢華。重義輕財自小之大。后入關輦便住勝光。訪道求賢棲遑靡托。仁壽起塔。敕召送舍利于許州辯行寺。初至塔寺。堂中佛畫素無靈異。忽放大光通燭院宇。舍利上踴金瓶之表。又放光明繞瓶旋轉。既屬炎熱。將入塔時感云承日。覆訖方滅又于塔側造池供養。
【現代漢語翻譯】 現代漢語譯本： 量虛廓（心胸寬廣）不計仇隙（不計較仇恨和嫌隙）。曾有人在他面前詆譭（詆譭）他，他卻解下衣服贈送給那人，說：『你指出我的過錯，真是我的良師益友。』仁壽初年，朝廷下令將舍利（佛陀的遺骨）送到華岳（華山）思覺寺。這座寺廟是左僕射（官名）楊素所建造的。剛開始安放舍利的早晨，烏雲四布，大雪覆蓋山川，天地一片昏暗，幾乎看不見東西。等到預定的中午時分，忽然天晴日朗，五彩祥雲出現在塔基之上，離地五丈高，圓如車蓋。遠處有人看見，那云蓋上紅光閃耀，團團向上，直連天際。等到安放完畢，雲彩合攏，光芒收斂，又恢復了早晨的樣子。後來，他在京城的寺廟中去世。 釋道端（僧人名），潞州（地名）人。出家受戒，聽聞並研習律藏（佛教戒律經典），對於戒律的輕重開合，以及綱領和準則的衡量和確定，堪稱宗師。晚年進入京都，住在仁法寺，講授毗尼（戒律）不遺餘力。當時程俊舉（人名）等後學非常欽佩他。他還精通各地方言和梵文，能夠深入理解梵文經典，勤心護持佛法，匡正輔導有功。仁壽年間，朝廷下令將舍利送到本州（潞州）的梵境寺。剛進入潞州境內，山中多無水源，忽然有神泉涌出，流淌不息。舊病宿疾，飲用泉水后無不痊癒。另外有一泉，有病的人飲用后即可痊癒，但如果飲酒食肉，病情必定復發。經過仔細觀察，發現持戒清凈的人飲用此泉水，疾病便可永遠消除。道端將此事上報朝廷，之後返回京城的寺廟，經常弘揚佛法，最終在本寺去世。 釋道璨（僧人名），恒州（地名）人。智慧如神，深入研究《攝論》（佛教論著）、《華嚴》（佛教經典）、《十地》（佛教經典），對於其中的深奧之處，能夠理解並解釋其來龍去脈。他志向高遠，不追求奢華，重義輕財，從小如此。後來進入關中地區，便住在勝光寺。他訪道求賢，居無定所。仁壽年間建造佛塔，朝廷下令召他將舍利送到許州（地名）辯行寺。剛到塔寺，堂中的佛畫素來沒有靈異現象，忽然放出大光明，照亮整個寺院。舍利在金瓶之上向上跳躍，又放出光明，圍繞金瓶旋轉。當時天氣炎熱，準備放入塔中時，感應到雲彩遮蔽太陽。安放完畢后，雲彩才消散。又在塔旁建造水池供養舍利。
【English Translation】 English version: Liang Xu Kuo (broad-minded) did not hold grudges (did not dwell on hatred and grievances). Someone once slandered (slandered) him to his face, but he took off his clothes and gave them to that person, saying, 'You point out my faults, truly you are my good teacher and friend.' In the early years of Renshou, the imperial court ordered that the Sharira (Buddha's relics) be sent to Sijue Temple on Mount Hua (Huashan Mountain). This temple was built by Yang Su, the Left Minister (official title). On the morning when the Sharira was first placed, dark clouds spread in all directions, and heavy snow covered the mountains and towns. The sky and earth were dark, and it was almost impossible to see. When the appointed time of noon arrived, suddenly the sky cleared and the sun shone brightly. Five-colored auspicious clouds appeared above the base of the pagoda, five zhang (丈, a unit of length) above the ground, round like a canopy. Those who saw it from afar saw a bright red light shining on the canopy, rising straight up and connecting to the sky. When the placement was completed, the clouds closed and the light disappeared, returning to the appearance of the morning. Later, he passed away in a temple in the capital. Shi Daoduan (monk's name) was a native of Luzhou (place name). He left home to become a monk and received the precepts. He listened to and studied the Vinaya Pitaka (Buddhist scriptures on precepts). He was a master in measuring and determining the importance and opening and closing of precepts, as well as the principles and guidelines. In his later years, he entered the capital and lived in Renfa Temple, tirelessly lecturing on the Vinaya (precepts). At that time, Cheng Junju (person's name) and other later scholars greatly admired him. He was also proficient in various local dialects and Sanskrit, and was able to deeply understand Sanskrit scriptures. He diligently protected the Dharma and made meritorious contributions in rectifying and guiding. During the Renshou period, the imperial court ordered that the Sharira be sent to Fanjing Temple in his native state (Luzhou). As soon as they entered the territory of Luzhou, there was little water in the mountains. Suddenly, a divine spring gushed out, flowing continuously. Old and chronic diseases were cured by drinking the spring water. In addition, there was another spring that could cure diseases when drunk, but if one drank alcohol or ate meat, the illness would definitely recur. After careful observation, it was found that those who kept the precepts purely could permanently eliminate their diseases by drinking this spring water. Daoduan reported this matter to the imperial court, and then returned to the temple in the capital, where he often promoted the Dharma and eventually passed away in this temple. Shi Daochan (monk's name) was a native of Hengzhou (place name). His wisdom was like a god. He deeply studied the She Lun (Buddhist treatise), the Avatamsaka Sutra (Buddhist scripture), and the Ten Bhumi Sutra (Buddhist scripture). He was able to understand and explain the origins of the profound meanings within them. He had lofty aspirations and did not pursue luxury. He valued righteousness and despised wealth, and had been like this since childhood. Later, he entered the Guanzhong area and lived in Shengguang Temple. He sought the Way and searched for virtuous people, living in no fixed abode. During the Renshou period, when pagodas were built, the imperial court ordered him to send the Sharira to Bianxing Temple in Xuzhou (place name). As soon as he arrived at the pagoda temple, the Buddha statues in the hall had never shown any miraculous phenomena, but suddenly they emitted a great light, illuminating the entire temple. The Sharira jumped upwards above the golden vase, and also emitted light, rotating around the golden vase. At that time, the weather was hot, and when they were preparing to place it in the pagoda, they sensed clouds covering the sun. After the placement was completed, the clouds dispersed. A pool was also built next to the pagoda to make offerings.
因獲古井。水深且清輕軟甜美。舉州齊調一從此井而無竭濁。莫不嗟嘆。璨后不測其終。
釋明芬。相州人。齊三藏耶舍之神足也。通解方俗妙識梵言。傳度幽旨莫匪喉舌。開皇之譯。下敕追延。令與梵僧對傳法本。而意專撿失好住空閑。味詠十地言輒引據。問論清巧通滯罕倫。仁壽下敕。令置塔于慈州之石窟寺。寺即齊文宣之所立也。大窟像背文宣陵藏中諸雕刻駭動人鬼。芬引舍利去州三十許里。白雲郁起從寺至輿長引不絕。耿耿橫空中有天仙飛騰往返。竟日方滅。明旦將曉還有白雲長引來迎。雲中天仙如昨無異。人眾同見傾目叵論。識者以為石窟之與鼓山連線密爾。竹林仙聖響應之乎。既至山塔。東面有泉。眾生飲皆病癒。芬后卒于興善。所著眾經。如費氏錄。
釋僧蓋。恒州人。曾游太原。專聽涅槃。晚至洛下還綜前業。蓋聞經陳念慧攝慮為先。遂廢聽業專思定學。陶思既久彌呈心過。遂終斯習后入京師周訪禪侶。住大興善。垂帷斂足不務世談。近局異乘略不沾口。吐言清遠鮮不高之。仁壽二年。敕送舍利于滄州。四年又敕送于浙州之法相寺。初營石函本惟青色。及磨治了變為鮮錦。布彩鋪發。又見僧形但有半身。及曉往觀僧變為佛。光焰神儀都皆明著。又現三字。云人王子也。佛前又現雄雞之象
【現代漢語翻譯】 現代漢語譯本 因發現一口古井，井水深邃、清澈、輕柔、甘甜。整個州都從這口井裡取水，永不枯竭，也沒有渾濁。人們無不驚歎。釋璨之後，沒有人能預測這口井的終結。
釋明芬，相州人。是齊朝三藏耶舍的神足（指得力助手）。他精通各地方言習俗，巧妙地理解梵語。傳授深奧的佛法旨意，就像用自己的喉舌表達一樣清晰。開皇年間翻譯佛經時，朝廷下令追尋並延請他，讓他與梵僧一起對譯佛經原本。但他專注于檢查疏漏，喜歡住在空閑的地方。他喜歡吟詠《十地經》，說話時常常引用其中的內容。他提出的問題精妙巧妙，通達事理，很少有人能與他相比。仁壽年間，朝廷下令在慈州的石窟寺建造佛塔。這座寺廟是齊文宣帝所建造的。大石窟中的佛像背後的文宣帝陵墓中的各種雕刻，令人驚歎不已。明芬帶領眾人迎請舍利，離開慈州三十多里時，白雲升起，從寺廟一直延伸到載著舍利的車輛，綿延不絕。白雲耿耿發光，橫亙在空中，其中有天仙飛騰往返，整整一天才消失。第二天黎明時分，又有白雲綿延而來迎接舍利，雲中的天仙和昨天一樣。人們都親眼所見，驚歎不已。有見識的人認為，石窟寺與鼓山連線緊密，竹林中的仙聖在相互呼應吧。到達山上的佛塔后，東面有一股泉水，眾生飲用后疾病都痊癒了。明芬後來在興善寺圓寂。他所著的眾多佛經，都記錄在費氏的目錄中。
釋僧蓋，恒州人。曾經遊歷太原，專門聽講《涅槃經》。晚年回到洛陽，重新研究以前的學業。僧蓋聽說經中說以念慧來攝持思慮為先，於是放棄聽經，專心修習禪定。經過長時間的思考，更加認識到自己的缺點。於是他終身修習禪定，後來進入京師，廣泛拜訪禪宗同修。他住在京城的大興善寺，深居簡出，不談世俗之事。對於世俗的娛樂，一點也不沾染。他說的話清澈高遠，很少有人不讚賞。仁壽二年，朝廷下令將舍利送到滄州。四年，又下令將舍利送到浙州的法相寺。最初製作的石函原本是青色的，但經過打磨后，變成了鮮艷的錦緞，色彩鮮明。人們還看到一個僧人的形象，但只有半身。到天亮再去觀看時，僧人變成了佛，光焰和神態都非常明顯。又顯現出三個字，說是『人王子』。佛前還顯現出雄雞的形象。
【English Translation】 English version Because an ancient well was discovered. The water was deep, clear, light, soft, and sweet. The entire prefecture drew water from this well, which never ran dry or became turbid. Everyone marveled at it. After Shi Can (name of a monk), no one could predict the end of this well.
Shi Mingfen (name of a monk), a native of Xiangzhou. He was the 'divine foot' (referring to a capable assistant) of the Tripitaka Master Yeshe (name of a monk) of the Qi dynasty. He was proficient in local dialects and customs, and skillfully understood Sanskrit. He transmitted profound Buddhist teachings as clearly as if he were speaking with his own tongue. During the translation of Buddhist scriptures in the Kaihuang era, the court ordered his pursuit and invitation, so that he could translate the original Buddhist scriptures together with the Sanskrit monks. However, he focused on checking for omissions and liked to live in secluded places. He enjoyed chanting the 'Ten Bhumi Sutra' (Dashabhumika Sutra), and often quoted from it when he spoke. The questions he raised were exquisite and ingenious, and he was knowledgeable and insightful, rarely matched by others. During the Renshou era, the court ordered the construction of a pagoda at the Shiku Temple (Stone Cave Temple) in Cizhou. This temple was built by Emperor Wenxuan of the Qi dynasty. The various carvings in Emperor Wenxuan's mausoleum behind the Buddha statue in the large stone cave were astonishing. Mingfen led the people to welcome the Sharira (relics), and when they were more than thirty li away from Cizhou, white clouds rose up, extending from the temple to the vehicle carrying the Sharira, stretching endlessly. The white clouds shone brightly, spanning the sky, and celestial beings flew back and forth within them, disappearing only after a whole day. The next day at dawn, white clouds stretched out again to welcome the Sharira, and the celestial beings in the clouds were the same as yesterday. People all saw it with their own eyes and were amazed. Knowledgeable people believed that the Shiku Temple was closely connected to Mount Gu, and the immortals and sages in the bamboo forest were responding to each other. After arriving at the pagoda on the mountain, there was a spring on the east side, and all beings who drank from it were cured of their illnesses. Mingfen later passed away at Xingshan Temple. The many Buddhist scriptures he authored are recorded in the Fei family's catalog.
Shi Senggai (name of a monk), a native of Hengzhou. He once traveled to Taiyuan, specializing in listening to the 'Nirvana Sutra' (Mahaparinirvana Sutra). In his later years, he returned to Luoyang and resumed his previous studies. Senggai heard that the sutras stated that mindfulness and wisdom should be prioritized in controlling thoughts, so he abandoned listening to the sutras and focused on practicing meditation. After a long period of contemplation, he became more aware of his own shortcomings. Therefore, he devoted himself to meditation for the rest of his life. Later, he entered the capital and widely visited Chan (Zen) practitioners. He lived in the Daxingshan Temple in the capital, living in seclusion and not talking about worldly affairs. He did not indulge in worldly entertainment at all. His words were clear and profound, and few did not admire them. In the second year of Renshou, the court ordered the Sharira to be sent to Cangzhou. In the fourth year, the court again ordered the Sharira to be sent to the Faxiang Temple in Zhezhou. The stone casket that was initially made was originally blue, but after being polished, it turned into bright brocade with vivid colors. People also saw the image of a monk, but only half of his body. When they went to see it again at dawn, the monk had turned into a Buddha, with radiant light and a divine appearance. Three words also appeared, saying 'Human Prince'. An image of a rooster also appeared in front of the Buddha.
。冠尾圓具或現仙鳳天人諸相甚眾。南鄉縣民多業屠獵。因瑞發心受戒永斷。後於他日有采柴者。於法相寺南見有樸樹。乃生奇異果。僅有百顆。其色紅赤如蓮欲開。折取二枚來用供塔。官庶道俗千有餘人。同往折取。味如蒲桃。並果表奏。帝驚訝其瑞蓋。后住禪定寺。唐初即世九十餘矣。
釋曇瑎。江都人。少學成實兼諸經論。涅槃大品包蘊心目。雖講道時缺。而以慧解馳名。每往法筵亟陳論決。徴據文旨。學者憚焉。常讀經盈箱滿[止/ㄆ/木]。記注幽隱追問老耄。皆揖其精府反啟其志。瑎乃為斟酌通問盤梗。自江左右歷覽多年。傳譽不爽實鐘華望。煬帝昔為晉王。造寺京室諸方搜選。延瑎入住。內史令蕭琮。合門昆季祖尋義學。屈禮歸心奉以家僧。攜現大小常處第內。晨夕歡娛。講論正理惟其開悟。仁壽之末。敕送舍利于熙州環谷山山谷寺。古傳云。昔有齊人郭智辯。數游環山之陽。世俗重之。因以名焉。此寺即蕭齊高帝之所立也。林崖重映松竹交參。前帶環川北背峻嶺。江流縈繞寔為清勝。瑎巡此地仍構塔焉。初正月內當擬基處。屢放金光如一綖許。十餘日中然後方息。舍利恰到如即置基。先不相謀若同合契。皆大慶也。又初到治。天本亢陽。人物燋渴。夜降大雨高下皆足。無不賴幸。又放赤光流矚
【現代漢語翻譯】 現代漢語譯本： 冠頂和尾部都圓滿具備，或者顯現仙人、鳳凰、天人等各種各樣的形象，數量眾多。南鄉縣的百姓大多以屠宰和狩獵為業。因為這些祥瑞的出現，他們發心受戒，永遠斷絕屠獵。後來有一天，有砍柴的人在法相寺南面看見一棵樸樹，樹上生長著奇異的果實，只有一百顆左右，顏色紅潤如蓮花初開。砍柴人折取了兩枚果實用來供奉佛塔。官府、百姓、僧侶、道士等一千多人，一同前往採摘。果實味道像葡萄。並將這些奇異的果實上報朝廷。皇帝對這些祥瑞感到驚訝。曇瑎後來住在禪定寺，在唐朝初年去世，享年九十多歲。 釋曇瑎，江都人。年輕時學習《成實論》，兼通各種經論。《涅槃經》、《大品般若經》的內容都蘊含於心。雖然講經說法的時間不多，但以他的智慧和見解而聞名。每次參加法會，總是能提出精闢的論斷和見解，引用經文作為依據，學者們都很敬畏他。他經常閱讀經典，書籍裝滿了箱子。對於經典中隱晦難懂的記載和註釋，即使是年老體衰的人來請教，他也能恭敬地解答，開啟他們的智慧。曇瑎於是為他們斟酌分析，疏通疑難。從長江左右兩岸，多年來都受到讚譽，確實是德高望重的人。隋煬帝過去做晉王的時候，建造寺廟，在京城內外各地搜尋人才，邀請曇瑎入住。內史令蕭琮，全家兄弟都崇尚義學，以禮相待，真心歸順，將家裡的僧人獻給他，經常帶著大小僧人一起在府內，早晚歡聚，講論正理，只有他才能開悟。仁壽末年，皇帝下令將舍利送到熙州環谷山的山谷寺。古老的傳說記載，過去有齊國人郭智辯，多次遊覽環山的南面，世俗之人很看重他，因此用他的名字命名。這座寺廟就是南齊高帝所建造的。山林懸崖重重疊疊，松樹竹子交相輝映。前面環繞著環川，北面靠著陡峭的山嶺，江水縈繞，確實是清凈殊勝之地。曇瑎巡視此地，於是建造佛塔。當初正月里準備選定塔基的位置時，多次放出金色的光芒，大約有一綖（古代長度單位）那麼長，十多天後才停止。舍利恰好送到，就像是立即確定了塔基一樣，事先沒有商量，卻如同共同約定一樣，大家都非常慶幸。又在剛到任時，天氣本來非常乾旱，人畜都焦渴難耐，夜裡降下大雨，無論高處低處都得到了充足的雨水，沒有不依賴這場雨的。又放出紅色的光芒，眾人矚目。
【English Translation】 English version: The crown and the end were perfectly round, or manifested various images of immortals, phoenixes, and devas, in great numbers. The people of Nanxiang County mostly engaged in slaughtering and hunting. Because of these auspicious signs, they resolved to take precepts and permanently cease slaughtering and hunting. Later, one day, a woodcutter saw a hackberry tree south of Faxiang Temple, bearing strange fruits, only about a hundred in number, their color red like a lotus about to bloom. The woodcutter broke off two fruits to offer to the pagoda. More than a thousand officials, commoners, monks, and Taoists went together to pick them. The fruits tasted like grapes. They also presented these strange fruits to the court. The emperor was amazed by these auspicious signs. Later, Tanxie lived in Chanding Temple and passed away in the early Tang Dynasty, at the age of ninety-plus. Shi Tanxie, a native of Jiangdu, studied the Satyasiddhi-sastra in his youth and was well-versed in various sutras and treatises. The contents of the Nirvana Sutra and the Mahaprajnaparamita Sutra were deeply ingrained in his mind. Although he did not often preach, he was renowned for his wisdom and insight. Every time he attended a Dharma assembly, he would offer profound arguments and insights, citing scriptural evidence, which scholars greatly respected. He often read scriptures, and his books filled boxes. For obscure and difficult records and annotations in the scriptures, even if elderly people came to ask, he would respectfully answer and enlighten them. Tanxie would then carefully analyze and clarify the difficulties for them. From the left and right banks of the Yangtze River, he was praised for many years and was indeed a person of great virtue and prestige. Emperor Yang of Sui, when he was Prince of Jin, built temples and searched for talent in and around the capital, inviting Tanxie to reside there. Xiao Cong, the Minister of the Interior, and his brothers all admired righteousness and learning, treated him with courtesy, and sincerely submitted, offering their family monks to him. They often gathered in the mansion with monks, large and small, enjoying themselves from morning to night, discussing the true principles, and only he could enlighten them. At the end of the Renshou era, the emperor ordered the relics (sarira) to be sent to Guangu Temple on Huangu Mountain in Xizhou. Ancient legends record that Guo Zhibian, a man from Qi, often visited the south side of Huan Mountain, and the common people valued him, so they named it after him. This temple was built by Emperor Gao of the Southern Qi Dynasty. The forests and cliffs were layered upon each other, and the pine trees and bamboo intertwined. In front was Huan River, and behind was a steep mountain range, with the river winding around, truly a pure and beautiful place. Tanxie inspected this place and then built a pagoda. Initially, when preparing to select the site for the pagoda base in the first month, golden light was repeatedly emitted, about one yan (an ancient unit of length) long, and it did not stop until more than ten days later. The relics (sarira) arrived just in time, as if the base had been determined immediately. There was no prior consultation, but it was as if they had agreed together, and everyone was very happy. Also, when he first arrived, the weather was originally very dry, and people and animals were parched with thirst. At night, heavy rain fell, and both high and low places received sufficient water, and everyone relied on this rain. Red light was also emitted, and everyone watched.
如火。行道七夕又放大光。被諸山也。五千餘人咸蒙斯瑞。及懺罪營福不可勝言。晚承故業。迄于隋運。后住弘善。以疾而終。春秋八十有三。武德初矣。
釋道貴。并州人。華嚴為業。詞義性度寬雅為能。而於經中深意。每發精彩。有譽當時。加以閑居放志。不涉煩擾。市肆俳優未曾遊目。名利貴賤故自絕言。精潔守素清真士也。晚在京師住隨法寺。擁其道德閑守形心。及建塔之初下敕流問。令送舍利于德州會通寺至治之日放赤光明如大甕許久之方滅。有一婦人躄疾多載。聞舍利至輿來塔所。苦心發願乞蒙杖步。依言立愈。疾走而歸。將下塔時。忽有大鳥十二形相。希世不識名目次第行列旋繞空中。正當塔上。覆訖方逝。貴后鎮業京輦不測其終。
釋僧順。貝州人。習學涅槃。文疏精核。志勤策立。堪勝艱苦。常樂弘法于囹圄中。無緣拘縶假訴良善。文書既效方便雪他。投身桎梏情志欣泰。監獄者愍斯厄苦將欲解免。方取經疏鋪舒詳讀。旁為囚隸說法勸化。事本無蹤還蒙放釋。出獄之日猶恨太早。有問其故。答曰。吾聞諸聖地獄化生。雖不逮彼且事微轍。開皇隆法。杖步入關。採訪經術住玄法寺。及后造塔。敕召送舍利于宋州。初到宋城。市中古井由來咸苦。水色又赤。無敢嘗者。及舍利至。色忽變白
【現代漢語翻譯】 現代漢語譯本：如同火焰一般。在七夕節這天，又放出巨大的光芒，照耀著各座山峰。五千多人全都蒙受了這祥瑞，懺悔罪過、營造福德的人數多得數不清。晚年繼承先前的志業，一直到隋朝滅亡。後來住在弘善寺，因病去世，享年八十三歲，那時是武德初年。
釋道貴，并州人。以研究《華嚴經》為業，以文辭義理通達、性格寬厚文雅為長處。對於經書中的深刻含義，常常能闡發精彩之處，在當時享有盛譽。加上他閑居時放縱心志，不涉及煩瑣的俗事，對於市井中的戲子從不關注，對於名利富貴看得很淡。是一位精進守持素行的**士。晚年在京城居住在隨法寺，保持著高尚的道德，閑靜地守護著身心。等到建造佛塔之初，朝廷下令詢問，讓他將舍利送到德州的會通寺。在舍利到達的那天，放出紅色的光芒，像大甕一樣，過了很久才熄滅。有一位婦女，患有多年足疾，聽到舍利到來，便讓人抬著來到佛塔處，苦心發願，乞求能夠拄著枴杖行走。結果立刻痊癒，疾步走回家中。在安放舍利到塔中時，忽然出現十二隻巨大的鳥，形狀奇異世所罕見，不知道它們的名稱，依次排列在空中盤旋，正好在塔的上方，覆蓋完畢后才飛走。道貴後來在京城弘揚佛法，最終在哪裡去世無人知曉。
釋僧順，貝州人。學習《涅槃經》，精通經文疏解，意志勤奮堅定，能夠承受艱苦。常常喜歡在監獄中弘揚佛法。沒有因為被囚禁而改變善良的本性，通過文書來幫助他人洗脫冤屈，即使身陷囹圄也感到心情愉悅。監獄的官吏們憐憫他的困苦，想要解除他的刑罰，於是拿出經書疏解，詳細閱讀，併爲囚犯們說法勸化。事情原本沒有頭緒，卻因此蒙受釋放。出獄的那天，他還覺得太早了。有人問他原因，他回答說：『我聽說諸位聖人會在地獄中化生，雖然我比不上他們，但姑且做些微小的嘗試。』開皇年間，佛教興盛，他拄著枴杖進入關中，訪求經書義理，住在玄法寺。等到後來建造佛塔，朝廷下令召他將舍利送到宋州。剛到宋城，城中集市上的古井，水向來是苦澀的，水色又是紅色的，沒有人敢飲用。等到舍利到達，水的顏色忽然變成白色。
【English Translation】 English version: Like a flame. On the Qixi Festival (Double Seventh Festival), it emitted a great light, illuminating the mountains. More than five thousand people were blessed by this auspicious sign, and the number of those who repented of their sins and cultivated merit was countless. In his later years, he continued his previous aspirations until the fall of the Sui Dynasty. Later, he lived in Hongshan Temple and died of illness at the age of eighty-three, in the early years of the Wude era.
釋道貴 (Shì Dàoguì), a native of Bingzhou (present-day Taiyuan, Shanxi). He devoted himself to the study of the Avatamsaka Sutra (Huayan Jing), excelling in eloquent and profound explanations of its doctrines, and possessing a broad and refined character. He often offered brilliant insights into the deep meanings of the scriptures, earning him a great reputation at the time. Furthermore, he lived a secluded life, indulging his mind and avoiding worldly affairs. He never paid attention to actors in the marketplace, and he disregarded fame, fortune, nobility, and lowliness. He was a pure and virtuous **士 (scholar/monk). In his later years, he resided in Suifa Temple in the capital, maintaining his high moral character and peacefully guarding his mind and body. When the construction of the pagoda began, the imperial court issued an order asking him to send the relics to Huitong Temple in Dezhou. On the day the relics arrived, they emitted a red light, as large as a vat, which extinguished after a long time. A woman who had suffered from a foot ailment for many years heard of the arrival of the relics and had herself carried to the pagoda. She earnestly made a vow, begging to be able to walk with a cane. She was immediately healed and walked home quickly. When the relics were being placed in the pagoda, twelve large birds suddenly appeared, with strange and rare shapes. Their names were unknown, and they lined up in order, circling in the air, directly above the pagoda. They departed after the covering was completed. Later, 釋道貴 (Shì Dàoguì) propagated the Dharma in the capital, but his final whereabouts are unknown.
釋僧順 (Shì Sēngshùn), a native of Beizhou (present-day Hebei Province). He studied the Nirvana Sutra (Nirvana Jing), mastering its commentaries and explanations. He was diligent and determined, capable of enduring hardship. He often enjoyed propagating the Dharma in prisons. He did not allow imprisonment to change his good nature. He used his writing skills to help others clear their names, and he felt joyful even when imprisoned. The prison officials, pitying his suffering, wanted to release him. They took out the sutras and commentaries, read them carefully, and preached to the prisoners, encouraging them to reform. The matter, which had no initial clues, was thus resolved, and he was released. On the day of his release, he even felt it was too early. When asked why, he replied, 'I have heard that the saints are born in hell to transform beings. Although I am not as capable as them, I will at least make a small attempt.' During the Kaihuang era, when Buddhism flourished, he entered Guanzhong (Shaanxi Province) with a staff, seeking out sutras and doctrines, and resided in Xuanfa Temple. Later, when the pagoda was being built, the imperial court ordered him to send the relics to Songzhou. Upon arriving in Songcheng, the ancient well in the city market had always been bitter, and the water was red. No one dared to drink it. When the relics arrived, the color of the water suddenly turned white.
味如甜蜜。至造塔所。初放赤光又放白光通照寺內。七日辰時天雨白花。如雪不落紛紛滿空。及下塔時。白鶴九頭飛翔塔上。下函既了。方乃北逝。順后還京游尋行業。唐運初興巡棲山世。年既遲暮欲事終心。行至霸川驪山南足。遇見古寺。龕窟崩壞形像縱橫。即住修理。先有主護。乃具表請武皇特聽。遂得安復。今之津樑寺是也。僕射蕭瑀。為大檀越。福事所資咸從宋國。僧眾濟濟有倫理焉。順后卒于住寺。春秋八十餘矣。
釋法顯。雍州扶風人。厥姓寗氏。生平志尚禪寂為宗。文字紙筆性不游履。沉默寡慾不為世累。其師法開。定門幽秘。殆是不測。元魏之末。住京兆王寺。與實禪師齊駕朝野。兼以簡約清素。華貴傾屬。顯遇斯明匠承奉累年。傳習師宗頗接微緒。住日嚴寺。仁壽末歲。置塔隴州。下敕令送。顯發自帝京。奉輿至彼藥王寺內。然寺去州一十餘里。褊狹邪仄殊非形望。乃移近州北三王山下。背崖臨水。高勝博敞。仍構大塔。放大光明。闔境同觀。欣其罪滅。顯因其所利。即而利之。廣說法要。傾其心惱。當斯一會榮嘆成諠。晚還入京聚徒綜業。每年歲首受具者多。顯為開發戒緣。鼓行壇懺。引聚清眾即而惠之。后終時也。將八十矣。
釋僧世。青州人。負帙問道無擇夷險。觀其游履略周
【現代漢語翻譯】 現代漢語譯本： 味道像蜜一樣甜美。到達建造佛塔的地方時，最初放出紅光，又放出白光，照亮整個寺廟。七日辰時，天空下起白色的花，像雪一樣紛紛揚揚地飄落，佈滿天空。等到安放佛塔地宮時，有九隻白鶴在佛塔上飛翔。安放好地宮后，順便於向北離去。順后回到京城，遊歷尋訪他的事業。唐朝興起之初，他巡遊棲息于山林之間。年歲已高，想要完成自己的心願。走到霸川驪山的南麓，遇見一座古老的寺廟，佛龕和洞窟崩壞，佛像東倒西歪。他便住下來修理寺廟。寺廟原先有護持者，順后便上表奏請武皇，希望得到特別允許，於是得以修復寺廟。這就是現在的津樑寺。僕射蕭瑀是大功德主，修繕寺廟的費用都來自宋國。僧眾濟濟一堂，很有秩序。順后最終在寺廟中去世，享年八十多歲。
釋法顯（釋法顯，人名），雍州扶風人（雍州扶風人，地名）。他的姓是寗氏。一生以禪定寂靜為宗旨。不喜好文字紙筆，不喜歡遊走。沉默寡言，清心寡慾，不成為世俗的拖累。他的老師法開（法開，人名），所傳授的禪定之門幽深隱秘，難以測度。北魏末年，住在京兆王寺（京兆王寺，寺名），與實禪師（實禪師，人名）齊名，受到朝野的敬重。加上他生活簡樸清廉，因此受到權貴的傾慕。法顯遇到法開這位明師，承奉多年，學習老師的宗派，頗有領悟。住在日嚴寺（日嚴寺，寺名）。仁壽末年，在隴州建造佛塔，下令送往隴州。法顯從帝京出發，護送佛塔到達隴州的藥王寺（藥王寺，寺名）內。然而藥王寺距離隴州城有十幾里路，狹窄偏僻，不成樣子。於是將佛塔移到靠近隴州北面的三王山（三王山，地名）下，背靠山崖，面臨流水，地勢高聳開闊。於是建造大塔，放出大光明，整個隴州的人都看到了，都為自己罪業的消除而感到高興。法顯因為這個地方的利益，就去利益那裡的人們，廣泛宣講佛法要義，傾訴他們的煩惱。當時參加法會的人們都歡欣讚歎。晚年回到京城，聚集徒眾，綜合各種事業。每年年初，受戒的人很多。法顯為他們開導戒律的因緣，舉行壇場懺悔的儀式，引導聚集清凈的僧眾，並給與他們恩惠。後來臨終的時候，將近八十歲。
釋僧世（釋僧世，人名），青州人（青州人，地名）。揹著行囊問道，不畏懼險阻。看他遊歷的足跡，幾乎走遍各地。
【English Translation】 English version: The taste was as sweet as honey. Upon arriving at the place for building the pagoda, it initially emitted a red light, then a white light, illuminating the entire temple. On the seventh day, at the hour of Chen (辰時, 7-9 AM), white flowers rained from the sky, falling like snow, filling the air. When the crypt was being placed, nine white cranes flew above the pagoda. After the crypt was secured, Shunbian (順便, a monk's name) departed northward. Shunhou (順后, a monk's name) returned to the capital, traveling and seeking his vocation. At the beginning of the Tang Dynasty, he wandered and resided in the mountains. As he grew old, he wished to fulfill his aspirations. Arriving at the southern foot of Mount Li (驪山, a mountain name) in Ba Prefecture (霸川, a place name), he encountered an ancient temple. The niches and caves were dilapidated, and the statues were scattered. He stayed to repair the temple. There were already protectors of the temple, so Shunhou submitted a memorial to Emperor Wu (武皇, Emperor Gaozu of Tang) requesting special permission, and thus the temple was restored. This is now the Jinliang Temple (津樑寺, a temple name). The Minister Xiao Yu (蕭瑀, a person's name) was a great benefactor, and the resources for the temple's affairs all came from the Song Kingdom (宋國, referring to the Southern Dynasties). The monastic community was thriving and well-ordered. Shunhou eventually passed away at the temple, at the age of eighty-some years.
釋法顯 (Shi Faxian, a monk's name), was from Fufeng (扶風, a place name) in Yong Prefecture (雍州, a place name). His surname was Ning (寗氏, a surname). Throughout his life, he valued meditation and tranquility as his principle. He disliked writing and paper, and did not enjoy traveling. He was silent and reserved, with few desires, and was not a burden to the world. His teacher, Fa Kai (法開, a monk's name), taught a profound and mysterious path of meditation, which was difficult to fathom. At the end of the Northern Wei Dynasty, he lived in the Wang Temple (王寺, a temple name) in Jingzhao (京兆, a place name), and was as famous as Zen Master Shi (實禪師, a monk's name), respected by the court and the public. In addition, he was simple and pure, and was admired by the nobility. Faxian met this enlightened teacher and served him for many years, learning his teachings and gaining some understanding. He lived in the Riyan Temple (日嚴寺, a temple name). At the end of the Renshou era, a pagoda was built in Long Prefecture (隴州, a place name), and an order was issued to send it there. Faxian departed from the imperial capital, escorting the pagoda to the Yaowang Temple (藥王寺, a temple name) in Long Prefecture. However, the temple was more than ten li (里, a unit of distance) away from the city of Long Prefecture, narrow and remote, and not suitable. Therefore, the pagoda was moved to the foot of the Three Kings Mountain (三王山, a mountain name) north of Long Prefecture, backing against the cliff and facing the water, in a high and open location. A large pagoda was built, emitting great light, which was seen by everyone in Long Prefecture, who rejoiced at the elimination of their sins. Faxian, because of the benefits of this place, benefited the people there, widely preaching the essentials of the Dharma, and relieving their troubles. At that time, the people who attended the Dharma assembly were all delighted and praised him. In his later years, he returned to the capital, gathered disciples, and integrated various activities. Every year at the beginning of the year, many people received the precepts. Faxian enlightened them on the causes and conditions of the precepts, held altar repentance ceremonies, guided and gathered pure monks, and bestowed favors upon them. Later, when he was about to pass away, he was nearly eighty years old.
釋僧世 (Shi Sengshi, a monk's name), was from Qing Prefecture (青州, a place name). Carrying his bag, he sought the Dharma, without fearing dangers. Looking at his travels, he had traveled almost everywhere.
方岳。而雄氣所指鋒刃難當。時地論是長偏愛喉舌豐詞疊難。名聞齊魯。開皇入京住興善寺。長游講會必存論決。仁壽下敕召。送舍利于萊州之弘藏寺。四年又敕送密州茂勝寺。行達青州停道藏寺。夜放赤光。從房而出直指東南。爾夜密州城內又見光明從西北來。相如火炬叢焰非一。繞城內外朗徹如日。預有目者無不同睹。后乃勘究方知先告。既至治所兩夜放光。如前繞城朗徹無異。及世舉瓶欲示大眾。忽然不見。后至寺塔復放大光。通照寺宇。行道初日打剎教化。舍利二粒見於瓶內。及造石函忽變為金。如棗如豆。間錯函底。余處並變為青琉璃。因具圖表。帝大悅也。后還京不久尋卒。
釋法周。不知何許人。狀相長偉言語高大。涅槃攝論是所留神。稠會勝集每預登踐。身相孤拔多或顧問。由是振名者。復繫於德矣。初住曲池之靜覺寺。林竹叢萃蓮沼槃游。縱達一方用為自得。京華時偶形相義舉。如周者可有十人。同氣相求數來歡聚。偃仰茂林賦詠風月。時即號之為曲池十智也。仁壽建塔。下敕送舍利于韓州修寂寺。初造石函。忽有一鴿飛入函內。自然馴狎經久乃去。寺有磚塔四枚。形狀高偉。各有四塔鎮以角隅。青瓷作之上圖本事。舍利到夜各放光明。如焰上衝。四方眾皆一時同見。數數放光。至於未入空
【現代漢語翻譯】 現代漢語譯本：方岳（僧人名）。他的氣勢雄偉，所指之處，鋒利的刀刃也難以抵擋。他精通《時地論》，尤其擅長辭藻華麗的辯論。名聲傳遍齊魯一帶。開皇年間，他進入京城，住在興善寺。他經常參加講經法會，必定會進行論辯決疑。仁壽年間，皇帝下詔，讓他將舍利送到萊州的弘藏寺。四年後，又下詔讓他送到密州的茂勝寺。當他走到青州時，在道藏寺停留。夜裡，舍利放出紅光，從房間里出來，直指東南方向。當晚，密州城內的人又看到光明從西北方向而來，像火炬一樣，光焰眾多，環繞城內外，明亮如白晝。事先有所準備的人都看到了。後來經過調查才知道是舍利顯靈。到達治理所后，連續兩個晚上都放出光明，像之前一樣環繞城池，明亮如晝。等到要舉起寶瓶向大眾展示時，舍利忽然不見了。後來到了寺塔，又放出巨大的光明，照亮整個寺宇。在行道的最初幾天，打掃佛塔並進行教化時，在寶瓶內發現了兩粒舍利。等到建造石函時，石函忽然變成了金色，像棗子和豆子一樣大小，散落在石函底部。其餘的地方都變成了青色的琉璃。於是將情況繪製成圖表上報朝廷，皇帝非常高興。後來回到京城不久就去世了。 釋法周（僧人名）。不知道是哪裡人。相貌高大偉岸，說話聲音洪亮。他精通《涅槃經》和《攝大乘論》。每次參加盛大的法會，都必定會登上高座。他的身形孤高挺拔，很多人都向他請教。因此，他能夠揚名，是因為他的德行。最初住在曲池的靜覺寺。那裡林竹茂盛，蓮花池塘可以遊玩，他可以自由自在地在那裡生活。京城裡偶爾會舉行關於形相義理的辯論，像法周這樣的人大約有十個。他們志趣相投，經常來歡聚。在茂盛的樹林里吟詩作賦，歌詠風月。當時人們稱他們為『曲池十智』。仁壽年間建造佛塔，皇帝下詔讓他將舍利送到韓州的修寂寺。最初建造石函時，忽然有一隻鴿子飛入石函內，自然地變得馴服親近，過了很久才離開。寺廟裡有四座磚塔，形狀高大雄偉，每座塔都有四座小塔鎮守在四個角上。小塔用青瓷製作，上面繪有圖畫，記錄著相關的故事。舍利到達的當晚，每座塔都放出光明，像火焰一樣向上沖，四面八方的眾人都同時看到了。多次放出光明，直到未進入空中。
【English Translation】 English version: Fang Yue (a monk's name). His aura was majestic, and his arguments were so sharp that no blade could withstand them. He was well-versed in the 'Shi Di Lun' (Treatise on Time and Place), especially skilled in eloquent debates. His fame spread throughout the Qi and Lu regions. During the Kaihuang era, he entered the capital and resided in Xing Shan Temple. He frequently participated in lectures and assemblies, always engaging in debates to resolve doubts. During the Renshou era, the emperor issued an edict, ordering him to deliver the relics to Hongzang Temple in Laizhou. Four years later, another edict ordered him to deliver them to Maosheng Temple in Mizhou. When he reached Qingzhou, he stayed at Daocang Temple. At night, the relics emitted a red light, emerging from the room and pointing directly southeast. That night, people in Mizhou city also saw a light coming from the northwest, like a torch with numerous flames, surrounding the city inside and out, as bright as day. Those who were prepared beforehand all witnessed it. Later investigations revealed that it was a manifestation of the relics. After arriving at the governing office, the relics emitted light for two consecutive nights, surrounding the city as before, as bright as day. When they were about to lift the precious bottle to show the public, the relics suddenly disappeared. Later, at the temple pagoda, they emitted a great light again, illuminating the entire temple. During the initial days of practice, cleaning the pagoda and teaching, two relics were found inside the bottle. When constructing the stone casket, it suddenly turned golden, like dates and beans in size, scattered at the bottom of the casket. The remaining parts all turned into blue lapis lazuli. Therefore, they drew a chart and reported it to the court, and the emperor was very pleased. Later, he returned to the capital and soon passed away. Shi Fazhou (a monk's name). It is not known where he came from. His appearance was tall and majestic, and his voice was loud and clear. He was well-versed in the 'Nirvana Sutra' and the 'Mahayana-samgraha'. Every time he participated in grand Dharma assemblies, he would surely ascend to the high seat. His figure was solitary and upright, and many people consulted him. Therefore, he was able to become famous because of his virtue. He initially resided in Jingjue Temple in Quchi. There, the forests and bamboos were lush, and the lotus ponds were available for recreation, allowing him to live freely. Occasionally, debates on the principles of form and meaning would be held in the capital, and there were about ten people like Fazhou. They shared common interests and often came together to rejoice. They composed poems and odes in the lush forests, singing of the wind and moon. At that time, people called them the 'Ten Wise Men of Quchi'. During the Renshou era, pagodas were built, and the emperor issued an edict ordering him to deliver the relics to Xiuji Temple in Hanzhou. When initially constructing the stone casket, a pigeon suddenly flew into the casket, naturally becoming tame and friendly, and left after a long time. The temple had four brick pagodas, tall and majestic in shape, each with four small pagodas guarding the four corners. The small pagodas were made of blue porcelain, with pictures depicting related stories. On the night of the relics' arrival, each pagoda emitted light, like flames soaring upwards, and people from all directions saw it simultaneously. The light was emitted repeatedly, until it had not yet entered the sky.
中。如絳長三丈許。諸佛聖僧眾相非一。皆列其中。周后復往大禪定寺。唐運初基。為僧景暉于仁壽坊置勝業寺。召周經始。敕知寺任。又改坊名。還符寺號。初暉同諸僧侶住在長安。晚又變改常度形同俗服。棲泊寺宇不捨戒業。言語隱伏時符讖記。高祖昔任岐州。登有前識。既承大寶。追憶往言影象立廟。爰彰徽號。自周積年處任。不事奢華。房宇趣充。僧事僅足貞觀之始以疾而終。八十餘矣。
釋慧誕。雍州人。學究涅槃及通攝論。每登講席有名京室。即曇延法師之學士也。住延興寺。仁壽下敕召起塔于杭州天竺寺。住在靈隱山。林石岑竦實來仙聖。初構塔基。多逢伏石。掘得一所是古石函。傍推其際眇不可測。因用今造置古函中。大小和可宛如昔契。誕還本寺講授尋常。雖非卓犖亦例能色。貞觀初年卒于本寺。七十餘矣。臨終清言安話神色無異。顧諸法屬深累住持。通告好住。怗然神逝。
釋智光。江州人。尼論師之學士也。少聽攝論大成其器。言論清華聲勢明穆。志度輕健鮮忤言諍。謙牧推下為時所重。開皇十年。敕召尼公。相從入京住大興善寺。仁壽創塔。召送循州。途經許部。行出城南。人眾同送舍利于輿忽放光明。高出丈餘。傾眾榮慶北至番州寄停寺內。其夜銅鐘洪洪自鳴。連霄至旦。驚
【現代漢語翻譯】 現代漢語譯本：
中。好像絳色的帶子長約三丈多。諸佛菩薩聖僧的形象各不相同，都排列在其中。周后又前往大禪定寺。唐朝開國初期，僧人景暉在仁壽坊建造勝業寺。朝廷下令開始建造，並任命他管理寺務。後來又更改坊名，使其與寺名相符。當初景暉與眾僧侶住在長安，晚年改變了平時的行為，穿著打扮與世俗之人相同。他住在寺廟裡，但不放棄戒律，說話隱晦，有時像預言一樣。唐高祖過去擔任岐州刺史時，景暉就認識他，並預言了他將來的事情。等到高祖登基稱帝后，回憶起過去的話，便為他畫像立廟，以此來表彰他的功德。自周朝以來，景暉一直擔任寺廟的職務，生活簡樸，不追求奢華，房屋夠用就行，僧人的生活也僅僅是足夠而已。貞觀初年，他因病去世，享年八十多歲。 釋慧誕，雍州人。精通《涅槃經》和《攝大乘論》。每次登上講臺，都名揚京城。他是曇延法師的弟子。住在延興寺。仁壽年間，朝廷下令在杭州天竺寺建造佛塔，他便住在靈隱山。那裡的山林和石頭高聳險峻，確實是神仙聖人居住的地方。最初建造塔基時，多次遇到埋藏的石頭。挖掘時發現一個古代的石函。向旁邊推測它的深度，深不可測。於是用現在製造的石函放置在古代的石函中，大小正好合適，就像以前一樣。慧誕回到本寺講授佛法，雖然不是特別傑出，但也算是有能力的人。貞觀初年，他在本寺去世，享年七十多歲。臨終時，他說話清晰，神色安詳，與平時沒有兩樣。他囑咐各位弟子要好好守護寺廟，並告訴他們要好好修行。說完，便安詳地去世了。 釋智光，江州人。是尼論師的弟子。年輕時聽聞《攝大乘論》，長大后成為棟樑之材。他的言論清晰華麗，聲音洪亮莊嚴。他志向高遠，性格開朗，很少與人爭執。他謙虛謹慎，待人友善，因此受到當時人們的尊重。開皇十年，朝廷下令召見尼公，智光跟隨他來到京城，住在在大興善寺。仁壽年間建造佛塔，朝廷下令將舍利送到循州。途中經過許部，走到城南時，眾人一同護送舍利，忽然舍利從輿車中放出光明，高出地面一丈多。眾人歡欣鼓舞，一路向北到達番州，將舍利寄存在寺廟內。當天晚上，寺廟裡的銅鐘發出洪亮的聲音，響徹雲霄，直到天亮，令人震驚。
【English Translation】 English version:
... In the middle. It resembled a crimson sash, about thirty feet long. The appearances of all Buddhas, Bodhisattvas, and holy monks were diverse, all arranged within it. Empress Zhou later went to the Da Chan Ding Temple. At the beginning of the Tang Dynasty, the monk Jinghui established the Shengye Temple in Renshou Ward. The court ordered its construction and appointed him to manage the temple affairs. Later, the ward name was changed to match the temple name. Initially, Jinghui lived in Chang'an with other monks, but in his later years, he altered his usual behavior, dressing like a layman. He resided in the temple but did not abandon his precepts, speaking cryptically, sometimes like prophecies. Emperor Gaozu, when he was the governor of Qizhou, knew Jinghui and foresaw his future. After ascending the throne, he recalled Jinghui's words and had his portrait made and a temple erected in his honor, to commend his merits. Since the Zhou Dynasty, Jinghui had been in charge of the temple, living simply, not pursuing luxury, with adequate housing and just enough for the monks' needs. At the beginning of the Zhenguan era, he passed away due to illness, at the age of eighty-plus. The monk Huidan was from Yongzhou. He was well-versed in the 'Nirvana Sutra' and the 'Mahayana-samgraha'. Every time he ascended the lecture platform, he was famous in the capital. He was a disciple of Dharma Master Tanyan. He resided in Yanxing Temple. During the Renshou era, the court ordered the construction of a pagoda at Tianzhu Temple in Hangzhou, so he resided in Lingyin Mountain. The forests and rocks there were towering and precipitous, truly a place for immortals and sages. Initially, when building the pagoda base, they encountered many buried stones. Digging, they found an ancient stone casket. Estimating its depth, it was immeasurable. Therefore, they used a newly made stone casket to place inside the ancient one, the size fitting perfectly, just like before. Huidan returned to his temple to teach the Dharma as usual. Although not particularly outstanding, he was still capable. At the beginning of the Zhenguan era, he passed away at his temple, at the age of seventy-plus. At the time of his death, he spoke clearly, his expression peaceful, no different from usual. He instructed his disciples to protect the temple well and told them to practice diligently. After speaking, he passed away peacefully. The monk Zhiguang was from Jiangzhou. He was a disciple of the nun lecturer. He heard the 'Mahayana-samgraha' in his youth and became a pillar of strength in adulthood. His speech was clear and elegant, his voice loud and solemn. He had lofty aspirations and a cheerful disposition, rarely arguing with others. He was humble and cautious, treating people kindly, and was therefore respected by the people of that time. In the tenth year of the Kaihuang era, the court ordered the summoning of the nun Gong, and Zhiguang followed her to the capital, residing in Daxingshan Temple. During the Renshou era, when building the pagoda, the court ordered the relics to be sent to Xunzhou. On the way, passing through Xubu, when they reached the south of the city, the crowd escorted the relics together, and suddenly the relics emitted light from the carriage, rising more than ten feet above the ground. The crowd rejoiced and went north to Fanzhou, depositing the relics in the temple. That night, the bronze bell in the temple emitted a loud sound, resounding through the sky until dawn, which was astonishing.
駭人畜。及至食時其聲乃止。既達循州道場塔寺。當下舍利天降甘露塔邊樹上。色類凝蘇。光白曜日。光還京室以法自娛。頻開攝論有名秦壤。晚厭談說歸靜林泉。尋還廬阜屏絕人事。安禪自節卒于山舍。
釋智教。雍州人。習誦眾經意存禪觀。晝則尋讀夜便坐默。蕭散無為不存世累。住弘善寺閑居綜業。仁壽中年。起塔秦州之永寧寺。下敕令送。既至塔所。夜逢布薩。異香如霧。屯結入門。合衆同怪欣所聞見。又于塔上剎柱之前。見大人跡長尺二寸蹈深二分十指螺文圓相周備。推無蹤緒。蓋神瑞也。又降異云屯聚塔上。又雨天花狀如金寶。又聞空中讚歎佛聲。官民道俗相慶騰踴。教還本寺綜業終年。
釋圓超。觀州阜城人。十地涅槃是其經略。言行所表必詢猷焉。晚住京寺策名臺省。仁壽末歲。下敕造塔于廉州化城寺。初達州西四十餘里。道俗導引競列長幡。南風勁利樹林北靡。惟有幡腳南北相分。雖為風吹都不移亂。及初行道設二佛盤。忽有蜻蛉二枚各在盤上。相當而住。形極粗大長五寸許。色麗青綠大如人指。七日相續如前停住。行道既散欻然飛去。比後下塔還復飛來。填埋都了絕而不見。當下正中。塔基上空。五色慶雲狀如傘蓋。方直齊正如人所為。云下見一白鵠翔飛旋轉。事了俱散超還京室不
【現代漢語翻譯】 現代漢語譯本：駭人的畜生，到了吃飯的時候，它的叫聲才停止。到達循州道場塔寺后，舍利從天而降，甘露降落在塔邊的樹上，顏色像凝固的酥油，光芒潔白耀眼。智教法師回到京城，以佛法自娛，多次開講《攝大乘論》，在秦地很有名望。晚年厭倦了談論佛法，歸隱山林。之後回到廬山，斷絕與世人的一切往來，安靜地禪修，最終在山中的住所去世。
釋智教（Shi Zhijiao），雍州人。他學習背誦各種佛經，心中專注于禪定觀想。白天就研讀佛經，夜晚就靜坐冥思。他生活蕭灑，不追求名利，住在弘善寺，閑居研究佛法。仁壽年間，朝廷決定在秦州的永寧寺建造佛塔，下令智教法師負責運送舍利。到達塔的所在地后，夜晚舉行布薩儀式時，奇異的香味像霧一樣，聚集在寺廟門口。大家都很奇怪，也很高興能聞到和見到這種景象。又在塔上的剎柱前，發現大人的腳印，長一尺二寸，深二分，十個腳趾都有螺紋，圓潤飽滿。推究不出任何軌跡，這大概是神靈的祥瑞吧。又有奇異的雲彩聚集在塔上，又下起天花，形狀像金銀珠寶。又聽到空中讚歎佛的聲音。官吏百姓和信徒們互相慶賀，歡欣鼓舞。智教法師回到本寺，研究佛法直到去世。
釋圓超（Shi Yuanchao），觀州阜城人。《十地經》、《涅槃經》是他研究的重點。他的言行舉止都符合佛法。晚年住在京城的寺廟裡，在朝廷任職。仁壽末年，朝廷下令在廉州的化城寺建造佛塔。剛到達州西四十多里的地方，當地的僧人和百姓引導著，爭相排列著長長的幡旗。南風強勁，樹林都向北傾斜，只有幡旗的腳南北分開，雖然被風吹著，但都沒有移動或散亂。開始繞塔時，設定了兩個盛放佛像的盤子，忽然有兩隻蜻蜓，各自停在盤子上，相對而立。蜻蜓的形狀非常大，大約五寸長，顏色鮮艷青綠，像人的手指一樣粗。七天都像之前一樣停留在那裡。繞塔結束后，突然飛走了。等到後來安放佛塔時，又飛了回來。填埋完畢后，就再也看不見了。在塔基正上方，出現五彩祥雲，形狀像傘蓋，方方正正，好像是人為的一樣。云下看到一隻白鵠在飛翔旋轉。事情結束后，祥雲和白鵠都消失了，圓超法師回到京城。
【English Translation】 English version: A terrifying animal. Its cries only ceased at mealtime. Upon arriving at the Daochang Pagoda Temple in Xunzhou, relics descended from the sky, and sweet dew fell on the trees beside the pagoda, its color resembling solidified ghee, its light white and dazzling. He returned to the capital, entertaining himself with the Dharma, frequently lecturing on the She Lun (Mahāyānasaṃgraha), becoming famous in the Qin region. In his later years, he grew weary of lecturing and returned to the tranquility of the forests and springs. He then returned to Mount Lu, severing all contact with worldly affairs, peacefully practicing Chan meditation, and eventually passed away in his mountain dwelling.
Shi Zhijiao (釋智教), a native of Yongzhou. He studied and recited various sutras, focusing his mind on Chan contemplation. During the day, he would study the scriptures, and at night, he would sit in silent meditation. He lived a carefree life, not pursuing worldly gains, residing at Hongshan Temple, where he lived in seclusion, studying the Dharma. During the Renshou era, the court decided to build a pagoda at Yongning Temple in Qinzhou, and ordered Shi Zhijiao to be responsible for transporting the relics. Upon arriving at the pagoda site, during the posadha (布薩) ceremony at night, a strange fragrance, like a mist, gathered at the temple gate. Everyone was surprised and delighted to smell and see this phenomenon. Furthermore, in front of the pillar of the pagoda, they discovered the footprints of a large person, one foot and two inches long, two fen deep, with spiral patterns on all ten toes, round and complete. No trace could be found to explain it, so it was probably an auspicious sign from the gods. Moreover, strange clouds gathered above the pagoda, and heavenly flowers rained down, shaped like gold and jewels. They also heard voices from the sky praising the Buddha. Officials, commoners, and believers congratulated each other, rejoicing and dancing. Shi Zhijiao returned to his temple, studying the Dharma until his death.
Shi Yuanchao (釋圓超), a native of Fucheng in Guanzhou. The Dasabhumika Sutra (十地經) and the Nirvana Sutra (涅槃經) were his main areas of study. His words and actions always conformed to the Dharma. In his later years, he resided in a temple in the capital, serving in the imperial court. At the end of the Renshou era, the court ordered the construction of a pagoda at Huacheng Temple in Lianzhou. Upon arriving forty li west of the prefecture, local monks and laypeople guided the way, competing to display long banners. The strong south wind caused the trees to lean northward, but only the feet of the banners were separated north and south. Although blown by the wind, they did not move or scatter. When the circumambulation began, two trays for Buddha images were set up. Suddenly, two dragonflies each landed on a tray, facing each other. The dragonflies were very large, about five inches long, with a beautiful blue-green color, as thick as a human finger. For seven days, they remained there as before. After the circumambulation ended, they suddenly flew away. Later, when the pagoda was being placed, they flew back again. After the burial was completed, they were never seen again. Directly above the center of the pagoda base, five-colored auspicious clouds appeared, shaped like an umbrella, square and even, as if made by human hands. Below the clouds, a white swan was seen flying and circling. After the event, the clouds and swan disappeared, and Shi Yuanchao returned to the capital.
測其終。
釋慧藏。冀州人。初學涅槃后專講解。禁守貪競絕跡譏嫌。安詳詞令不形顏色。入京訪道住光明寺。仁壽中年。敕召置塔于歡州。初至塔寺。行道設齋。當其塔上景雲出見。彩含五色有若花蓋。綺繡錦繢無以加焉。從午至酉方始隱滅。又延興寺僧法順者。聽習涅槃善守根禁。退讓自節負德無傲。敕住江州廬山東林寺。置舍利塔。初至其地。耕者見光尋而掘之。獲金銅彌勒像一軀。形質瑰異。即而供養。並不測其終。
釋寶憲。鄭州人。寶鎮律師之學士也。童稚依止即奉科條。審量觀能具承大法。受具之日但奉文言。至於行模並先具委。有師資焉有弘業焉。開皇之始。與鎮同來住大興善。威儀調順言無涉俗。仁壽奉敕。置塔洪州。即豫章之故地。初向彼州。路由江阻。既失正溜泥濘不通。人力殆盡無前進理。程期又逼道俗遑懼。憲乃憑心舍利請垂通涉。忽降白鳥船前緩飛。乍來乍去如有引導。即遣隨逐遂逢水脈。通夕泛舟安達無障。憲還京室。尋事卒也。
釋法朗。蒲州人。學涉三藏偏鏡毗尼。開割篇聚不阻名問。加復器用平直無受輕陵。決斷剛正未私強禦。后住勝光披究律典。經其房戶莫不懔然。仁壽二年。敕召送舍利于陜州大興國寺。寺即皇考武元本生處也。故置寺建塔。仰謝昔緣。
【現代漢語翻譯】 現代漢語譯本： 釋慧藏（Shi Huizang）：冀州（Ji Prefecture）人。最初學習《涅槃經》（Nirvana Sutra），後來專門講解此經。他嚴格遵守戒律，杜絕貪婪和競爭，避免任何可能引起批評和懷疑的行為。他舉止安詳，言辭得體，不形於色。入京后，他四處尋訪佛法，住在光明寺（Guangming Temple）。仁壽（Renshou）年間，皇帝下令在歡州（Huan Prefecture）建造佛塔，並派他前去。他初到塔寺時，舉行行道和齋戒儀式。當時，在塔上出現了祥雲，色彩斑斕，宛如花蓋，其華麗程度，即使是精美的刺繡和錦緞也無法比擬。從中午到酉時（下午五點到七點）才逐漸隱沒。另外，延興寺（Yanxing Temple）的僧人法順（Fashun），精通《涅槃經》，嚴守戒律，謙遜退讓，嚴於律己，不以恩德自居。皇帝下令他住在江州（Jiang Prefecture）廬山東林寺（Donglin Temple），並建造舍利塔。他初到此地時，有耕田的人看見光芒，尋光挖掘，得到一尊金銅彌勒佛像（Maitreya Buddha），其形狀和質地都非常奇特，於是人們便供養它。他們都沒有預料到最終的結局。
釋寶憲（Shi Baoxian）：鄭州（Zheng Prefecture）人，是寶鎮律師（Baochen Lawyer）的弟子。他從小就跟隨寶鎮律師，遵守戒律。他仔細衡量觀察，全面繼承了大法。在受戒之日，他只遵循經文的字面意思，至於行爲規範，則事先都已準備妥當。他既有師承，又有弘揚佛法的才能。開皇（Kaihuang）年間，他與寶鎮律師一同來到大興善寺（Daxingshan Temple）。他威儀莊重，言談舉止不涉及世俗之事。仁壽年間，他奉旨前往洪州（Hong Prefecture）建造佛塔，那裡是豫章（Yuzhang）的故地。他最初前往洪州時，因為江水阻隔，迷失了航道，陷入泥濘之中，無法通行。人力幾乎耗盡，無法前進。行程期限又很緊迫，僧人和百姓都感到驚慌。寶憲於是誠心祈求舍利，希望得到幫助，得以渡過難關。忽然，一隻白鳥飛到船前，緩慢地飛行，時來時去，彷彿在引導方向。於是他們便跟隨白鳥，找到了水路。整夜行船，平安到達，沒有遇到任何阻礙。寶憲回到京城后，不久就去世了。
釋法朗（Shi Falang）：蒲州（Pu Prefecture）人。他廣泛涉獵三藏（Tripitaka），尤其精通毗尼（Vinaya，戒律）。他講解戒律，解答疑問，從不迴避。他為人正直，不接受任何輕視和侮辱。他決斷果斷，不徇私情，不畏強權。後來，他住在勝光寺（Shengguang Temple），深入研究律典。經過他的房門的人，無不感到敬畏。仁壽二年，皇帝下令他將舍利送到陜州（Shaan Prefecture）大興國寺（Daxingguo Temple）。這座寺廟是皇考武元（Emperor Wu Yuan）出生的地方，因此建造寺廟和佛塔，以感謝過去的因緣。
【English Translation】 English version: Shi Huizang: A native of Ji Prefecture. He initially studied the Nirvana Sutra and later specialized in explaining it. He strictly observed the precepts, abstained from greed and competition, and avoided any behavior that might cause criticism or suspicion. He was composed in demeanor, proper in speech, and did not reveal his emotions. After entering the capital, he sought the Dharma everywhere and resided in Guangming Temple. During the Renshou period, the emperor ordered the construction of a pagoda in Huan Prefecture and sent him there. When he first arrived at the pagoda temple, he performed rituals of circumambulation and fasting. At that time, auspicious clouds appeared above the pagoda, colorful and resembling a floral canopy, so magnificent that even exquisite embroidery and brocade could not compare. They gradually disappeared from noon until the hour of you (5 PM to 7 PM). Additionally, the monk Fashun of Yanxing Temple, who was proficient in the Nirvana Sutra, strictly observed the precepts, was humble and modest, disciplined himself, and did not boast of his merits. The emperor ordered him to reside in Donglin Temple on Mount Lu in Jiang Prefecture and to build a stupa for the relics. When he first arrived at this place, a farmer saw a light and dug in search of it, discovering a bronze statue of Maitreya Buddha, unique in shape and texture, which people then venerated. Neither of them foresaw the final outcome.
Shi Baoxian: A native of Zheng Prefecture, he was a disciple of Lawyer Baochen. From childhood, he followed Lawyer Baochen and observed the precepts. He carefully measured and observed, fully inheriting the great Dharma. On the day of ordination, he only followed the literal meaning of the scriptures, and as for the rules of conduct, he had already prepared them in advance. He had both a teacher and the ability to propagate the Dharma. At the beginning of the Kaihuang period, he came to Daxingshan Temple with Lawyer Baochen. He was dignified and harmonious, and his words and deeds did not involve worldly affairs. During the Renshou period, he was ordered to build a pagoda in Hong Prefecture, which was the old site of Yuzhang. When he first went to Hong Prefecture, he was blocked by the river, lost his way, and got stuck in the mud, unable to pass. Human power was almost exhausted, and there was no way to move forward. The deadline was approaching, and the monks and laity were panicked. Baoxian then sincerely prayed to the relics, hoping to receive help to overcome the difficulties. Suddenly, a white bird flew in front of the boat, flying slowly, sometimes coming and sometimes going, as if guiding the way. So they followed the white bird and found the waterway. They sailed all night, arriving safely without any obstacles. After Baoxian returned to the capital, he soon passed away.
Shi Falang: A native of Pu Prefecture. He widely studied the Tripitaka, especially proficient in the Vinaya (discipline). He explained the precepts, answered questions, and never avoided them. He was upright and did not accept any contempt or insult. He was decisive and did not act out of personal feelings or fear of the powerful. Later, he lived in Shengguang Temple, studying the Vinaya in depth. Those who passed by his door could not help but feel awe. In the second year of Renshou, the emperor ordered him to send the relics to Daxingguo Temple in Shaan Prefecture. This temple was the birthplace of Emperor Wu Yuan, so the temple and pagoda were built to thank the past karmic connections.
初達州境。大通善法演業三寺。夜各放光。不知何來。而通照寺內朗徹無障。善法寺中見三花樹形色分明四月二日靈勝寺中夜忽放光。五色彩云合成一蓋。通變為紫。比靈輿入城。云蓋方散。又有五色彩云。從干巽二處纏糾而來。至於塔上相合而住。及掘塔基下深五尺。獲一異鳥狀如鸜鵒。色甚青黃。巡行基趾。人捉無畏。唯食黃花。三日而死。又青石為函。忽生光影。表裡洞徹現諸靈異。東西兩面俱現雙樹。樹下悉有水文生焉。函內西面現二菩薩。南邊金色北邊銀色。相對而立。又二菩薩坐花臺上。各長一尺並放紅紫光明。函內南面現神尼像。合掌向西。函唇西面又見臥佛。右脅而偃。首北面西。函外東面雙樹間。現前死鳥傾臥。須臾起立。鳥上有三金花。其鳥西南而行。至臥佛下住立不動。凡此光相從已至未形狀儼然。命人圖寫。上紙素訖。方漸歇滅。及將下日。忽然云起。如煙如霧團圓翳日。又如車輪。云色條別。又如車輻輪輻。云色皆如紅紫。人皆仰視其相嘆怪希遇。藏瘞既了。天還明凈失云所在。當斯時也寺院墻外咸見幡蓋圍繞。謂言他處助來供養。事了追問一無蹤緒。朗慶斯神瑞。登即奏聞。晚還京師以疾而卒。
釋曇遂。雍州人。初學大論。後味唯識。研精攝論選其幽理。每言三界虛妄。但是一
【現代漢語翻譯】 現代漢語譯本： 剛到達達州境內，大通寺、善法寺、演業寺三個寺廟在夜裡各自放出光芒，不知道從哪裡來的。其中，通照寺內明亮通透，沒有阻礙。善法寺中顯現出三棵花樹，形狀和顏色都清晰分明。四月二日，靈勝寺中夜裡忽然放出光芒，五色彩云匯聚成一個傘蓋的形狀，後來變成紫色。等到靈輿進入城中，云蓋才消散。又有五色彩云，從干位和巽位兩個方向纏繞而來，到達塔上匯合停留。挖掘塔基，向下深挖五尺，獲得一隻奇異的鳥，形狀像鸜鵒（qiú yù，八哥），顏色是青色和黃色。它在塔基周圍巡行，人們捉它也不害怕，只吃黃色的花。三天後就死了。又有一個青石做的盒子，忽然發出光芒，內外通透，顯現出各種靈異景象。東西兩面都顯現出兩棵樹，樹下都有水紋產生。盒子內部西面顯現出兩尊菩薩，南邊的菩薩是金色，北邊的菩薩是銀色，相對而立。又有兩尊菩薩坐在花臺上，每尊都有一尺高，並且放出紅色和紫色的光明。盒子內部南面顯現出神尼的形象，合掌向西。盒子邊緣的西面又看見臥佛，向右側臥，頭朝北面向西。盒子外面的東面，兩棵樹之間，顯現出之前死去的鳥傾斜地躺著，一會兒又站立起來。鳥的身上有三朵金花。這隻鳥向西南方向走去，到臥佛下面站立不動。所有這些光芒的景象，從已時到未時（上午九點到下午三點），形狀都非常逼真。於是命人畫下來，剛在紙上畫完，光芒就漸漸消失了。等到要下葬的時候，忽然雲霧升起，像煙像霧一樣團團圍繞遮蔽了太陽，又像車輪一樣。云的顏色條條分明，又像車輪的輻條一樣，云的顏色都是紅色和紫色。人們都仰頭觀看這些景象，驚歎奇異難得。埋葬完畢，天空又變得明亮晴朗，消失的云不知道去了哪裡。在這個時候，寺院墻外都看見幡蓋圍繞，以為是其他地方來幫助供養。事情結束后追問，卻沒有任何軌跡。朗慶認為這是神聖的祥瑞，立刻上奏朝廷。後來回到京城，因病去世。
釋曇遂（Shì Tán Suì），雍州人。最初學習《大智度論》，後來專研唯識學，深入研究《攝大乘論》，選取其中的精妙道理。他經常說三界都是虛妄的，只是一...
【English Translation】 English version: Upon first arriving in the territory of Da Prefecture, the Datong Temple, Shanfa Temple, and Yanye Temple each emitted light at night, the origin of which was unknown. Within the Tongzhao Temple, the light was bright and unobstructed. In the Shanfa Temple, three flowering trees appeared, their shapes and colors distinct and clear. On the second day of the fourth month, the Lingsheng Temple suddenly emitted light at night, with five-colored clouds forming a canopy, which then transformed into purple. As the spirit carriage entered the city, the cloud canopy dispersed. Furthermore, five-colored clouds, entwined, came from the directions of Qian (northwest) and Xun (southeast), converging and dwelling above the pagoda. Upon excavating the pagoda's foundation to a depth of five feet, a peculiar bird resembling a myna (a type of bird) was discovered, its color a mix of blue and yellow. It patrolled the foundation's perimeter, unafraid of people who tried to catch it, consuming only yellow flowers. It died after three days. Additionally, a blue stone box suddenly emitted light and shadows, transparent inside and out, displaying various miraculous phenomena. On both the east and west sides, twin trees appeared, with water patterns forming beneath them. Inside the box, on the west side, two Bodhisattvas appeared, the southern one golden and the northern one silver, standing face to face. Two more Bodhisattvas sat on flower platforms, each a foot tall, emitting red and purple light. Inside the box, on the south side, an image of a divine nun appeared, palms together, facing west. On the west edge of the box, a reclining Buddha was also seen, lying on his right side, head facing north and face west. Outside the box, on the east side, between the twin trees, the previously deceased bird appeared lying prostrate, then shortly stood up. Three golden flowers were on the bird. The bird walked southwest and stopped motionless beneath the reclining Buddha. All these luminous appearances, from the hour of Si (9-11 am) to the hour of Wei (1-3 pm), were vividly shaped. People were ordered to draw them, and as soon as they were drawn on paper, the light gradually faded away. When the burial was about to take place, clouds suddenly arose, like smoke and mist, encircling and obscuring the sun, resembling a wheel. The colors of the clouds were distinct stripes, like the spokes of a wheel, all red and purple. People looked up at these phenomena, marveling at their rarity. After the burial was completed, the sky became bright and clear again, the vanished clouds nowhere to be found. At that time, banners and canopies were seen surrounding the outside of the temple walls, thought to be offerings from elsewhere. After the event, inquiries were made, but no trace of their origin was found. Langqing considered this a divine omen and immediately reported it to the court. He later returned to the capital and died of illness.
釋曇遂 (Shì Tán Suì), a native of Yong Prefecture. Initially, he studied the Mahaprajnaparamita Sutra, later specializing in Yogacara (Consciousness-only) philosophy, deeply researching the Mahayana-samgraha, selecting its profound principles. He often said that the three realms are illusory, merely...
心追求外境未悟難息。故得名稱高遠。有通美焉。然復慎守根門勤修戒檢。住真寂寺掩關勵業。仁壽中年。下敕送舍利于晉州法吼寺。初停公館。放大光明照精舍門朗如金色。又放黃白二光。從道場出。久久乃滅。又從舍利輿所。至於塔基。而放瑞光。三道虹飛色如朝霞耿然空望。下塔之內又放光明。隱顯時現。大都為言七日之內。瑞靈雜沓相仍不絕。還京服業。迄于唐運。八十餘卒矣。
釋曇觀。莒州人。七歲出家。慕欣法字。及進具后尋討義門。偏宗成實祛析玄滯。后以慧解亂神本也。乃返駕澄源攝慮巖壑。十六特勝彌所留心神咒廣被鎖殄邪障。高問周遠及於天闕。開皇之始下敕徴召。延入京室住大興善。供事隆厚日問起居。屢上紫庭坐以華褥。帝親供侍欽德受法。觀寬厚敦裕言無浮侈。深得法忍。苦樂虛心故使名利日增而。素氣常在。所獲信施併入僧中。房宇索然衣缽而已。時俗流湎之夫。雅尚之也。仁壽中歲。奉敕送舍利于本州定林寺。初停公館。即放大光。掘基八尺獲銅浮圖一枚。平頂圓基兩戶相對。制同神造雕鏤駭人。乃用盛舍利安瓶置內。恰得相容州民禽巨海者。患啞六年聞舍利至。自書請瑞。見本一粒分為三分。色如黃金乍沈乍舉。又見三佛從空而降。即能陳述詞句如流。觀還京都不委終事。
釋靈達。恒州人。先在儒門備參經史。唯見更相圖略。時有懷仁抱義。然復終淪諸有未免無常。乃釋發道流希崇正軌。從遠公學義。咸知大意。因即依隨。三業無舍。及達之入京輦。慕義相從。晚住延興。退隱自守。端斂身心終月禪默。衣食粗弊不希華美。仁壽中。敕召送舍利于本州龍藏寺。初定基趾聞有異香。漸漸芬烈隨風而至遍於寺內。有民金玄瓚者。住在寺側。先患鼻塞。二十餘年莫知香臭。當於此日忽聞香氣。驚尋至寺因爾齆差。又雨天花從空而下。光彩鮮凈晃若金銀。先降塔所后及寺院。道俗競接輕薄如鏤。下舍利訖有雙白鶴。旋于塔上良久翔逝。達后連尋定業追訪山世。不顧名實頭陀林冢雖逢神鬼都不怖憚。大業之始終於墓叢。初不委之村人怪不乞食。就看已卒。加趺如在。因合床殮于杜城窟中。
釋僧昕。潞州上黨人。自騖道法津周聽大小。逮諸禪律莫大登臨。傾渴身心無席不赴而導戒愚智眾通諠靜。昕一其正度恭慎橫經。聆其披析曾不忽忘。初眾見其低目寡言絕杜論道皆號為曚叟也後有智者問其文理咸陳深奧。輕浮章句略不預懷。有問其故。答曰。勿輕未學妙德常藏。惟夫大覺方能靜照。盛德明約可無細瑕。愚師軌物時有通悟。惟自兩明殷鑑方取會不得以法累人致乖祇奉。暨周滅二教
【現代漢語翻譯】 現代漢語譯本： 釋靈達（Shi Lingda），恒州（Hengzhou）人。早年在儒家學習，精通經史，但只看到人們互相爭鬥算計。雖然有時也有懷仁抱義之人，但最終還是沉淪於世俗之中，無法避免無常。於是剃度出家，皈依佛門，追求正道。跟隨遠公（Yuan Gong）學習佛法，大家都知道他領悟了佛法的大意。因此一直跟隨遠公，身、口、意三業都不敢懈怠。後來靈達到了京城，仰慕他的人紛紛跟隨。晚年住在延興寺（Yanxing Temple），退隱自守，端正身心，終日禪坐。衣食簡樸，不追求華麗。仁壽年間，皇帝下令將舍利送到本州的龍藏寺（Longzang Temple）。剛開始奠基時，就聞到奇異的香味，漸漸濃烈，隨風飄散到整個寺院。有個叫金玄瓚（Jin Xuanzan）的百姓，住在寺廟旁邊，先前患有鼻塞，二十多年都聞不到氣味。當天忽然聞到香味，驚訝地尋到寺廟，因此鼻塞痊癒。又有天花從空中飄落，光彩鮮艷明亮，像金銀一樣。先降落在塔的周圍，然後遍及整個寺院。僧人和俗人爭相接取，輕薄得像鏤空的一樣。安放舍利完畢后，有兩隻白鶴在塔上盤旋良久才飛走。靈達後來連續尋找可以修習禪定的地方，追尋山林隱居的生活，不顧名聲和實際利益，即使遇到神鬼也不害怕。大業年間，最終死在墓地中。起初村裡人不知道，奇怪他為什麼不來乞食，就去看他，發現他已經去世，但仍然保持著跏趺坐的姿勢。於是將他合葬在杜城（Ducheng）的石窟中。
釋僧昕（Shi Sengxin），潞州（Luzhou）上黨（Shangdang）人。從小就致力於佛法，廣泛聽聞大小乘佛法。對於禪定和戒律，都達到了很高的境界。他傾盡身心，無論什麼場合都去參加，引導愚昧和有智慧的人，使喧鬧和安靜的人都能得到教益。僧昕以正直的態度來規範自己，恭敬謹慎地研讀佛經。聽他講解佛經，從來不會忘記。起初，大家見他低著頭，很少說話，不參與辯論，都稱他為『曚叟』（Meng Sou），意思是糊塗老頭。後來有聰明人向他請教佛法，他都能陳述深奧的道理。對於膚淺的章句，他從不放在心上。有人問他原因，他回答說：『不要輕視沒有學過的人，美好的德行常常隱藏著。只有大覺悟者才能靜靜地觀察。盛大的德行要明白簡約，不能有細小的瑕疵。愚笨的老師在教導事物時，有時也會有通達的領悟。只有自己明白，殷鑑才能借鑑。不要用法來束縛人，以致違背了恭敬奉行的原則。』到了北周（Northern Zhou）滅佛的時候，二教衰敗。
【English Translation】 English version: Shi Lingda, a native of Hengzhou, was initially versed in Confucianism, mastering classics and histories. However, he only witnessed mutual scheming and contention. Though some possessed benevolence and righteousness, they ultimately succumbed to worldly existence, unable to escape impermanence. Thus, he shaved his head, embraced the Buddhist path, and pursued the correct way. He studied the Dharma under Yuan Gong, and everyone knew he grasped the essence of the teachings. Consequently, he consistently followed Yuan Gong, diligently upholding the three karmas (body, speech, and mind). Later, when Lingda arrived in the capital, admirers flocked to him. In his later years, he resided in Yanxing Temple, retreating into seclusion and self-discipline. He rectified his body and mind, engaging in silent meditation throughout the months. His clothing and food were simple and coarse, without seeking splendor. During the Renshou era, an imperial decree ordered the delivery of Sharira (relics) to Longzang Temple in his native prefecture. Upon the initial foundation laying, an extraordinary fragrance was detected, gradually intensifying and spreading with the wind throughout the temple. A commoner named Jin Xuanzan, residing near the temple, had suffered from nasal congestion for over twenty years, unable to perceive scents. On that day, he suddenly smelled the fragrance, surprisingly tracing it to the temple, and his nasal congestion was cured. Moreover, celestial flowers rained down from the sky, their radiance bright and pure, resembling gold and silver. They first descended upon the pagoda site and then spread throughout the temple. Monks and laypeople eagerly collected them, their lightness akin to openwork. After the Sharira were enshrined, a pair of white cranes circled above the pagoda for a long time before soaring away. Subsequently, Lingda continuously sought places for meditative practice, pursuing a secluded life in the mountains and forests, disregarding fame and material gain. Even when encountering spirits and ghosts, he felt no fear. At the beginning of the Daye era, he ultimately passed away in a cemetery. Initially, the villagers were unaware, wondering why he had not come to beg for food. Upon checking, they found him deceased, yet still in the lotus position. Therefore, they jointly placed him in a coffin and entombed him in a cave in Ducheng.
Shi Sengxin, a native of Shangdang in Luzhou, devoted himself to the Dharma from a young age, widely listening to both Mahayana and Hinayana teachings. He attained great heights in both meditation and precepts. He dedicated his body and mind, attending every occasion, guiding both the ignorant and the wise, benefiting both the noisy and the quiet. Sengxin regulated himself with integrity, respectfully and cautiously studying the scriptures. Listening to his explanations, he never forgot. Initially, people saw him with lowered eyes, rarely speaking, and not engaging in debates, so they called him 'Meng Sou,' meaning a muddle-headed old man. Later, intelligent individuals sought his teachings, and he could articulate profound principles. He never concerned himself with superficial phrases and sentences. When asked why, he replied, 'Do not belittle those who have not learned; excellent virtues are often hidden. Only the greatly enlightened can observe quietly. Great virtue should be clear and concise, without minor flaws. Foolish teachers, when instructing on matters, may sometimes have insightful understandings. Only by understanding oneself can one draw lessons from the past. Do not use the Dharma to bind people, lest it violate the principle of reverence and practice.' When the Northern Zhou dynasty destroyed Buddhism, the two teachings declined.
逃隱泰山。大隋開法還歸聽習。游步洛下從學遠公。十地涅槃咸究宗領。后入關住興善寺。體度高爽不屈非濫。時復談講。辯詞迅舉抑揚有度。至於僧務營造情重勤切躬事率先擔摙運涉。仁壽中歲。置塔毛州護法寺。下敕令送舍利初至公館。有沙門曇義者。高行名僧。聞諸舍利皆放光明我等罪業一無所現。即解衣為懺燒指為燈。竟夕供養。明旦出光通屬人物。又出金瓶迴旋行道青赤。白光三色流照。經于信宿其光乃隱。四月七日初夜放光。赫赤欻然滿佛堂內。須臾出戶流照四檐。將入函時又放赤光。烈盛逾日。通夜又放照于函內。四月十日天花如雪從空亂下。五色相間人皆收得。又感異香微風普遍熏塞寺內。其函忽變為青琉璃。內外通徹。人以白綾周匝數重漫覆其函。又加磚累灰泥其上。尋照其泥還如函色。又灰泥上畫作十花。飾以金薄。及成就后唯一金色。余花皆辨。未下塔前。有張世謙。清信士也。常持八戒遠離妻孥。靜室誦經。乃聞輿所梵贊之聲出戶看之。見有群僧各執香花繞旋供養。迫之遂失。又見天人持諸幡蓋。及以香花東南飛來。當於塔上變成大云旋空良久。又見百餘沙門在塔基上。執帚輦土以陪增者。比及明晨寂無所見。時經夏暑土地乾燥。人皆思雨。應念即降。三四寸許。川野除煩。沙丘縣民路如意
【現代漢語翻譯】 現代漢語譯本： 逃離隱居到泰山。隋朝開創佛法后回來聽聞學習。遊歷到洛陽，跟隨慧遠大師學習。對十地和涅槃等經典都深入研究並掌握了要領。後來進入關中，住在興善寺。他的體態高大爽朗，不隨波逐流。時常開講佛法，辯論時言辭迅速有力，抑揚頓挫有分寸。至於寺院的事務和營造，他非常重視，勤奮懇切，親自帶頭，搬運東西。仁壽年間，在毛州護法寺建造佛塔。皇帝下令將舍利送到，剛到官邸時，有一位名叫曇義的沙門，是德行高尚的名僧。他聽說諸位舍利都放出光明，而自己的罪業深重，什麼也看不到，於是解開衣服表示懺悔，燃燒手指作為燈供奉，整夜供養。第二天早上，舍利放出光明，照亮了所有的人和事物。又出現金瓶，旋轉行走，青色、紅色、白色三種光芒流轉照耀。經過兩夜后，光明才隱去。四月七日初夜，舍利放出光明，鮮紅的光芒突然充滿佛堂內。一會兒光芒從門而出，照亮了四面的屋檐。將要放入函中時，又放出紅光，強烈而盛大超過白天。整夜又放出光明，照耀在函內。四月十日，天花像雪一樣從空中紛紛落下，五種顏色相間，人們都撿拾到。又感受到奇異的香味，微風吹拂，普遍地熏滿寺內。裝舍利的函突然變成青琉璃，內外通透。人們用白綾在四周纏繞數重，覆蓋在函上，又加上磚塊堆積，用灰泥塗抹其上。尋找照看那灰泥，還像函的顏色一樣。又在灰泥上畫了十朵花，用金箔裝飾。等到完成後，只有一種金色，其餘的花都分辨得出來。在未放入塔前，有一位名叫張世謙的居士，是虔誠的信徒，常持八戒，遠離妻兒，在靜室誦經。他聽到車輿中傳來梵文讚頌的聲音，出門觀看，看見一群僧人各自拿著香花繞著車輿供養。走近一看，就消失了。又看見天人拿著各種幡蓋，以及香花從東南方向飛來，在塔上變成巨大的雲朵，在空中旋轉很久。又看見一百多位沙門在塔基上，拿著掃帚和車子運土來增高地基。等到第二天早晨，什麼也看不見了。當時正值夏暑，土地乾燥，人們都盼望下雨。應念之間，就下起了三四寸的雨，消除了田野的煩悶。沙丘縣的百姓路如意。
【English Translation】 English version: He escaped and lived in seclusion on Mount Tai. After the Sui Dynasty initiated the Dharma, he returned to listen and learn. He traveled to Luoyang and studied under Master Huiyuan (a famous Buddhist monk). He thoroughly studied and grasped the essentials of the Ten Grounds (Daśabhūmi) and Nirvana (the ultimate goal of Buddhism). Later, he entered Guanzhong and resided in Xingshan Temple. His physique was tall and upright, and he did not conform to the crowd. He often lectured on the Dharma, and his arguments were swift and powerful, with measured intonation. As for the affairs and construction of the monastery, he attached great importance to them, working diligently and earnestly, taking the lead in carrying and transporting things. During the Renshou era, a pagoda was built at Hufa Temple in Maozhou. The emperor ordered the relics (Śarīra, remains of the Buddha or other enlightened beings) to be sent, and when they first arrived at the official residence, there was a Shramana (Buddhist monk) named Tanyi, a renowned monk of high virtue. He heard that all the relics emitted light, but due to his own heavy sins, he could see nothing. Therefore, he took off his clothes to express repentance and burned his finger as an offering of light, making offerings all night. The next morning, the relics emitted light, illuminating all people and things. A golden vase also appeared, rotating and moving, with blue, red, and white lights flowing and shining. After two nights, the light disappeared. On the seventh day of the fourth month, at the beginning of the night, the relics emitted light, a bright red light suddenly filling the Buddha hall. After a while, the light went out of the door and illuminated the four eaves. When they were about to be placed in the casket, they emitted red light again, intense and magnificent, surpassing the daytime. All night long, they emitted light again, shining inside the casket. On the tenth day of the fourth month, heavenly flowers fell from the sky like snow, interspersed with five colors, and people all picked them up. A strange fragrance was also felt, and a gentle breeze universally filled the temple. The casket suddenly turned into blue lapis lazuli, transparent inside and out. People wrapped several layers of white silk around it, covering the casket, and then added bricks and plastered it with gray mud. Looking at the gray mud, it was still the same color as the casket. Ten flowers were painted on the gray mud, decorated with gold leaf. After completion, there was only one golden color, and the other flowers could be distinguished. Before being placed in the pagoda, there was a layman named Zhang Shiqian, a devout believer who often observed the eight precepts (Aṣṭāṅga-śīla), stayed away from his wife and children, and recited scriptures in a quiet room. He heard the sound of Sanskrit praises coming from the carriage, went out to look, and saw a group of monks each holding incense and flowers, circling the carriage and making offerings. When he approached, they disappeared. He also saw devas (deities) holding various banners and canopies, as well as incense and flowers, flying from the southeast, turning into large clouds above the pagoda, rotating in the air for a long time. He also saw more than a hundred Shramanas on the pagoda base, holding brooms and carts, transporting soil to raise the foundation. By the next morning, nothing could be seen. At that time, it was summer and the land was dry, and people were hoping for rain. In response to their thoughts, three or four inches of rain fell, relieving the dryness of the fields. Lu Ruyi, a resident of Shaqiu County.
者。迴心信佛望見光相。路雖遠映舉目徹見寺僧五人在佛堂內。又聞塔邊音樂讚歎聲極亮遠。重雨天花滿四十里。塔基倍多。昕慶斯眾瑞。即具表聞。晚還資業不測其卒。
釋玄鏡。趙州人。立志清貞不幹流俗。四分一律文義精通。不樂闡揚。恒尋異部激發違順。品章廢立有神彩焉。住空觀寺。閑散優遊無為僧也。仁壽二年。奉敕置塔本州無際寺。建基趾日。尋放赤光變轉不常。或如形像乍似樓闕。又出白光時吐大小巡繞瓶側。四月四日又放光明紫綠相間。三度乃止。又于光內見佛像形長二尺餘坐蓮花座。並有菩薩俠侍嚴儀。從卯至酉方始歇滅。當此之時有目皆睹。鏡還空觀復學禪宗。居止東院。合集同侶多行頭陀。遂終其寺也。
釋智揆。冀州人。愛慕涅槃凈持戒行。不重榮渥知足無求。住弘濟寺閉門習業。僧眾服其智德敬而宗之。每處勝筵推其名實。而揆弗之顧也。退屏自修若無聞見。仁壽之歲弘塔四方。有敕召揆。送舍利于魏州開覺寺。初屆治所遂放大光。紫白相宣五色遽發。有尼智曠。冷疰積年。因禮發願。乃見赤光遍室便吐惡物其患即除。有患重者。聞斯嘉慶伏枕發願。亦蒙光照。平復如本。方來塔所。其例眾伙不復具書。又楊大眼者。先患兩目冥無所見。牽來至輿乞愿求恩。即見舍利如本明
【現代漢語翻譯】 現代漢語譯本：
那個人。回心轉意信仰佛教，希望能見到佛的光相。路途雖然遙遠，但（佛光）照耀得他抬起頭就能清楚地看見寺廟裡的五個僧人在佛堂內。又聽到塔邊傳來音樂和讚歎的聲音，非常響亮悠遠。大雨天空中飄落鮮花，覆蓋了四十里。塔的基座比原來擴大了很多。他慶幸這些吉祥的徵兆，立即上表稟告。晚上回到自己的產業，不久後去世了，死因不明。 釋玄鏡（Sh釋玄鏡，僧人名）。趙州人。立志清白貞正，不隨波逐流。對《四分律》（Śālistambasūtra）的條文和義理精通透徹，但不喜歡公開宣揚。經常尋訪不同的學派，激發辯論，分辨是非。對佛教戒律的廢立有獨到的見解。住在空觀寺，過著悠閒自在、無所作為的僧人生活。仁壽二年（公元602年），奉皇帝的命令在本州的無際寺建造佛塔。在奠基的那天，人們看到紅光四射，變化不定。有時像佛像，有時又像樓閣。有時發出白光，時而大時而小，圍繞著寶瓶旋轉。四月四日又放出光明，紫綠相間，持續了三次才停止。又在光中看到佛像，高二尺多，坐在蓮花座上，還有菩薩侍立在旁，儀態莊嚴。從卯時到酉時才消失。當時在場的人都親眼目睹了這一景象。玄鏡回到空觀寺后，又學習禪宗。住在東院，聚集同伴，大多奉行頭陀行（苦行）。最終在那裡去世。 釋智揆（Shì Zhìkuí，僧人名）。冀州人。愛慕涅槃（Nirvana），嚴守戒律。不看重榮華富貴，知足常樂。住在弘濟寺，閉門學習佛法。僧眾敬佩他的智慧和德行，尊敬他並以他為榜樣。每次參加盛大的宴會，大家都推舉他，認為他名副其實。但智揆不理會這些，退居一旁，默默修行，好像什麼都沒聽見、沒看見一樣。仁壽年間，各地興建佛塔，皇帝下令召見智揆，讓他將舍利（Śarīra）送到魏州的開覺寺。剛到魏州，就放出巨大的光芒，紫白相間，五彩繽紛。有個尼姑叫智曠（Zhì Kuàng），患有冷病多年。她禮拜發願，就看到紅光照亮整個房間，然後吐出污穢之物，病就好了。還有患重病的人，聽到這個喜訊，躺在床上發願，也蒙受佛光照耀，恢復了健康。前來佛塔祈福的人，這樣的例子很多，無法一一記錄。還有個叫楊大眼（Yáng Dàyǎn）的人，先前雙目失明，什麼也看不見。被人攙扶著來到這裡，祈求佛的恩賜。立刻就看到了舍利，恢復了光明。
【English Translation】 English version:
That person. Turned his heart to believe in Buddhism, hoping to see the light of the Buddha. Although the road was far, the light illuminated him so that he could clearly see five monks in the temple hall when he raised his head. He also heard music and praises from the side of the pagoda, which were very loud and far-reaching. On a rainy day, flowers fell from the sky, covering forty li. The base of the pagoda was much larger than before. He rejoiced at these auspicious signs and immediately submitted a memorial to report them. He returned to his property in the evening and died soon after, the cause of death unknown. Shì Xuánjìng (釋玄鏡, name of a monk). A native of Zhao Prefecture. He aspired to be pure and upright, not following the vulgar customs. He was thoroughly versed in the articles and meanings of the Śālistambasūtra (四分律), but he did not like to publicize them. He often visited different schools to stimulate debate and distinguish right from wrong. He had unique insights into the abolition and establishment of Buddhist precepts. He lived in the Kongguan Temple, living a leisurely and inactive life as a monk. In the second year of Renshou (602 AD), he was ordered by the emperor to build a pagoda in Wuji Temple in this prefecture. On the day of the foundation laying, people saw red light radiating in all directions, changing constantly. Sometimes it looked like a Buddha statue, and sometimes like a pavilion. Sometimes it emitted white light, sometimes large and sometimes small, rotating around the vase. On April 4th, it emitted light again, purple and green intertwined, lasting three times before stopping. Also in the light, a Buddha statue was seen, more than two feet tall, sitting on a lotus seat, with bodhisattvas standing beside him, with solemn demeanor. It disappeared from Mao time to You time. At that time, everyone present witnessed this scene. Xuanjing returned to Kongguan Temple and studied Zen Buddhism again. Living in the East Courtyard, he gathered companions, most of whom practiced dhūta (ascetic practices). He eventually died there. Shì Zhìkuí (釋智揆, name of a monk). A native of Ji Prefecture. He admired Nirvana (涅槃), strictly observing the precepts. He did not value glory and wealth, and was content with happiness. He lived in Hongji Temple, studying Buddhism behind closed doors. The monks admired his wisdom and virtue, respected him and took him as an example. Every time he attended a grand banquet, everyone recommended him, thinking that he deserved his reputation. But Zhikuí ignored these, retreated to the side, and practiced silently, as if he had heard or seen nothing. During the Renshou period, pagodas were built everywhere, and the emperor ordered Zhikuí to be summoned to send the Śarīra (舍利) to Kaijue Temple in Wei Prefecture. As soon as he arrived in Wei Prefecture, he emitted a huge light, purple and white intertwined, with five colors. There was a nun named Zhì Kuàng (智曠), who had been suffering from a cold disease for many years. She worshiped and made a vow, and saw red light illuminating the entire room, and then vomited dirty things, and the disease was cured. There were also people suffering from serious illnesses who, upon hearing this good news, made vows in bed and were also illuminated by the light of the Buddha, and recovered their health. There were many such examples of people coming to the pagoda to pray for blessings, and it is impossible to record them all. There was also a man named Yáng Dàyǎn (楊大眼), who was previously blind and could not see anything. He was helped here, begging for the Buddha's grace. He immediately saw the Śarīra and regained his sight.
凈。斯例復眾。四月八日下塔既訖。西北云來雨花塔上。紛霏如雪色似黃金。寺院皆遍。道俗收取狀如金花。感一黑狗莫知由來。直入道場周旋行道。每日午後與餅不食與水便飲。至解齋時與粥方食。寺內群犬非常噤惡。一見此狗低頭畏敬不敢斜視。塔所樹碑厚三尺半。忽發光彩狀如琉璃。映物對視分明悉見。又見象六並現石碑內。至五月末。來於其碑中。七變相狀。或為佛像聖僧雙樹。眾瑞非一。並以事聞。揆晚徙跡終南。居閑禪寂。登陟巖藪往而不返。
釋僧范。冀州人。學大小乘靜務心業。追師禪念傾屈盡禮。所獲定要倍于同侶。住勝光寺。以慧解見推。及帝建塔。下敕徴召。送舍利于本州覺觀寺。每至日沒常放光明。黃赤交焰變化非一。沙門僧辯。患耳四年。聞聲如壁。一睹舍利兩耳洞開。有逾恒日。州民蘇法會。左足攣跛十有餘年。委杖自扶來禮乞愿。尋得除差放杖而歸。范目睹靈驗神道若斯。信知經教非徒虛誕。但由誠節未著。故致有差。后歸本寺。還遵前轍。未詳其卒。
釋寶安。兗州人。安貧習學。見者敬之。初依慧遠聽涉涅槃。博究宗領。周滅齊亡。南投陳國。大隋一統還歸鄉壤。行次瀍洛。又從遠焉。因仍故業彌見深隱。開皇七年。慕義入關住凈影寺。當遠盛日。法輪之下聽眾將千
【現代漢語翻譯】 現代漢語譯本： 凈（指僧人），斯例（指僧人）又與眾人一起。四月八日，從塔下取捨利完畢后，西北方向飄來雲朵，降下花雨落在塔上，紛紛揚揚如同雪花，顏色如同黃金。寺院內外都遍佈花雨。僧人和俗人拾取這些花雨，形狀如同金花。感應到一隻黑狗，不知從哪裡來，直接進入道場，圍繞著場地行走。每天午後給它餅不吃，給它水就喝。到了解齋的時候，給它粥才吃。寺內的其他狗非常兇惡，但一見到這隻黑狗，就低頭畏懼，不敢斜視。塔旁所立的石碑，厚三尺半，忽然發出光彩，如同琉璃一般。映照物體，對視觀看，都分明可見。又看見六隻大象同時出現在石碑內。到了五月末，（石碑）又在碑中顯現出七種變化，有時是佛像，有時是聖僧，有時是雙樹，各種祥瑞不止一種。並將這些事情上報。揆晚（指僧人）後來遷居到終南山，過著閒適禪定的生活，登上山巖深處，一去不返。
釋僧范（僧人名），冀州人。學習大小乘佛法，致力於內心的修行。追隨老師禪修，竭盡禮儀。所獲得的禪定要領超過同伴。住在勝光寺，以智慧見解被推崇。等到隋文帝建塔，下令徵召他，將舍利送到本州的覺觀寺。每到日落時分，舍利常常放出光明，黃紅色光焰交織變化，不止一種。沙門僧辯（僧人名），患耳病四年，聽聲音如同隔著墻壁。一見到舍利，兩耳立刻暢通。超過了往常。州民蘇法會，左腳攣縮跛行十多年，拄著枴杖自己扶持著前來禮拜祈願。不久就痊癒了，丟掉枴杖回家了。僧范親眼目睹這些靈驗，神妙的現象如此，相信經書教義並非虛妄之談。只是因為誠心和節操不夠，所以才會有差別。後來回到本寺，仍然遵循以前的修行方式。沒有詳細記載他的去世。
釋寶安（僧人名），兗州人。安於貧困，努力學習，見到他的人都尊敬他。起初依止慧遠（僧人名）聽講《涅槃經》，廣泛深入地研究其宗旨和要領。北周滅亡北齊，他南下投奔陳國。隋朝統一天下後，又回到家鄉。路過瀍洛，又跟隨慧遠（學習）。仍然從事以前的學業，更加深入隱秘。開皇七年，仰慕佛法進入關中，住在凈影寺。正當慧遠（僧人）興盛的時候，講經說法之下，聽眾將近千人。 English version: Jing (a monk), and Si Li (a monk) together with others. On the eighth day of the fourth month, after the relics were taken from the stupa, clouds came from the northwest, and rain of flowers fell on the stupa, fluttering like snow, with colors like gold. The monasteries were covered inside and out. Monks and laypeople collected these flower rains, which were shaped like golden flowers. A black dog was sensed, its origin unknown, and it entered the Dharma assembly directly, walking around the site. Every afternoon, it would not eat the cakes offered, but would drink the water. It would only eat the porridge when it was time to break the fast. The other dogs in the monastery were very fierce, but when they saw this black dog, they lowered their heads in fear and dared not look askance. The stone tablet next to the stupa, three and a half feet thick, suddenly emitted light, like colored glaze. Reflecting objects, looking at each other, everything was clearly visible. Six elephants were also seen appearing simultaneously inside the stone tablet. By the end of the fifth month, (the stone tablet) showed seven transformations in the tablet, sometimes as Buddha images, sometimes as holy monks, sometimes as twin trees, with various auspicious signs more than one. These events were reported. Kui Wan (a monk) later moved to Zhongnan Mountain, living a leisurely and meditative life, climbing into the depths of the mountains, never to return.
釋僧范 Shi Sengfan (a monk), was from Jizhou. He studied the Mahayana and Hinayana Buddhist teachings, dedicating himself to the cultivation of his mind. He followed his teacher in meditation, exhausting all etiquette. The essentials of meditation he obtained surpassed his peers. He lived in Shengguang Monastery, and was esteemed for his wisdom and understanding. When Emperor Wen of Sui built the stupa, he issued an edict summoning him to send the relics to Jueguan Monastery in his native state. Every sunset, the relics often emitted light, with yellow and red flames intertwined and changing, in more than one way. Shramana Sengbian (a monk), suffered from an ear ailment for four years, hearing sounds as if through a wall. Upon seeing the relics, both ears immediately became clear. It was better than usual. A resident of the state, Su Fahui, had a left leg that was contracted and lame for more than ten years, supporting himself with a cane to come and worship and pray. Soon he was cured, discarded his cane, and returned home. Sengfan witnessed these miraculous events, such divine phenomena, and believed that the scriptures and teachings were not empty words. It was only because sincerity and integrity were insufficient that there were differences. Later, he returned to his monastery, still following his previous practice. His death was not recorded in detail.
釋寶安 Shi Bao'an (a monk), was from Yanzhou. He was content with poverty and studied diligently, and those who saw him respected him. Initially, he relied on Huiyuan (a monk) to listen to the Nirvana Sutra, extensively and deeply studying its principles and essentials. When the Northern Zhou destroyed the Northern Qi, he went south to Chen. After the Sui Dynasty unified the world, he returned to his hometown. Passing through Chanluo, he followed Huiyuan (to study). He continued to engage in his previous studies, becoming more profound and hidden. In the seventh year of the Kaihuang era, he admired the Dharma and entered Guanzhong, living in Jingying Monastery. It was during Huiyuan's (a monk) flourishing period, with nearly a thousand listeners under the Dharma wheel.
【English Translation】 English version: Jing (a monk), and Si Li (a monk) together with others. On the eighth day of the fourth month, after the relics were taken from the stupa, clouds came from the northwest, and rain of flowers fell on the stupa, fluttering like snow, with colors like gold. The monasteries were covered inside and out. Monks and laypeople collected these flower rains, which were shaped like golden flowers. A black dog was sensed, its origin unknown, and it entered the Dharma assembly directly, walking around the site. Every afternoon, it would not eat the cakes offered, but would drink the water. It would only eat the porridge when it was time to break the fast. The other dogs in the monastery were very fierce, but when they saw this black dog, they lowered their heads in fear and dared not look askance. The stone tablet next to the stupa, three and a half feet thick, suddenly emitted light, like colored glaze. Reflecting objects, looking at each other, everything was clearly visible. Six elephants were also seen appearing simultaneously inside the stone tablet. By the end of the fifth month, (the stone tablet) showed seven transformations in the tablet, sometimes as Buddha images, sometimes as holy monks, sometimes as twin trees, with various auspicious signs more than one. These events were reported. Kui Wan (a monk) later moved to Zhongnan Mountain, living a leisurely and meditative life, climbing into the depths of the mountains, never to return. 釋僧范 Shi Sengfan (a monk), was from Jizhou. He studied the Mahayana and Hinayana Buddhist teachings, dedicating himself to the cultivation of his mind. He followed his teacher in meditation, exhausting all etiquette. The essentials of meditation he obtained surpassed his peers. He lived in Shengguang Monastery, and was esteemed for his wisdom and understanding. When Emperor Wen of Sui built the stupa, he issued an edict summoning him to send the relics to Jueguan Monastery in his native state. Every sunset, the relics often emitted light, with yellow and red flames intertwined and changing, in more than one way. Shramana Sengbian (a monk), suffered from an ear ailment for four years, hearing sounds as if through a wall. Upon seeing the relics, both ears immediately became clear. It was better than usual. A resident of the state, Su Fahui, had a left leg that was contracted and lame for more than ten years, supporting himself with a cane to come and worship and pray. Soon he was cured, discarded his cane, and returned home. Sengfan witnessed these miraculous events, such divine phenomena, and believed that the scriptures and teachings were not empty words. It was only because sincerity and integrity were insufficient that there were differences. Later, he returned to his monastery, still following his previous practice. His death was not recorded in detail. 釋寶安 Shi Bao'an (a monk), was from Yanzhou. He was content with poverty and studied diligently, and those who saw him respected him. Initially, he relied on Huiyuan (a monk) to listen to the Nirvana Sutra, extensively and deeply studying its principles and essentials. When the Northern Zhou destroyed the Northern Qi, he went south to Chen. After the Sui Dynasty unified the world, he returned to his hometown. Passing through Chanluo, he followed Huiyuan (to study). He continued to engage in his previous studies, becoming more profound and hidden. In the seventh year of the Kaihuang era, he admired the Dharma and entered Guanzhong, living in Jingying Monastery. It was during Huiyuan's (a monk) flourishing period, with nearly a thousand listeners under the Dharma wheel.
。講會制約一付安掌。於時遠方輻湊名望者多。難用緝諧。故在斯任。安隨機喻接匡救有儀。雖具徴治而無銜怨。各懷敬嘆登白稱焉。講十地涅槃純熟時匠。性存攝默不好揚演。有問酬對辯寫泉流。仁壽二年。奉敕置塔于營州梵幢寺。即黃龍城也。舊有十七級浮圖。擁在其內。安置舍利。當夜半上並放白光。狀如雲霧。初惟一丈。漸大滿院。明徹朗然良久乃滅。前後三度相類並同。舊有石龜形狀極大。欲作函用引致極難。匠石規模斫截成函。三分去二。安自思念。石大函小何由卒成。懼日愆期內懷憂灼。比曉看之。其石稱函。自然分析。不勞鐫琢宛爾成就。函雖神造計應大重。薄用拖曳輕迅若馳。不勞至寺。便依期限。深慶情願。晚還京寺不測其終。
釋寶巖。幽州人。標意十地。次綜毗曇。未究成實。故於宗部涉獵繁焉。戶牖玄文疏條本干。時傳富博。而性殊省事不樂談說。苦祈敷散精理載揚。住京下仁覺寺。守道自娛無事交厚。仁壽下敕召。送舍利于本州弘業寺。即元魏孝文之所造也。舊號光林。依峰帶澗面勢高敞。多挾徴異事遵清肅。故使行僻之徒必致驚悚。由斯此眾濫跡希過。自開皇將末。舍利到前山。恒傾搖未曾休止。及安塔竟山動自息。又仁壽初歲。天降剃刀三十三枚。用甚铦利。而形制殊別。今
【現代漢語翻譯】 現代漢語譯本：安法師擅長講解，能夠控制住各種觀點。當時，從遠方聚集而來、有聲望的人很多，難以協調。因此，讓他負責這項工作。安法師隨機應變，用比喻來引導，匡正救助，很有章法。雖然嚴格管理，但沒有人抱怨，大家都懷著敬佩的心情讚揚他。他精通《十地經》和《涅槃經》，是一位成熟的工匠。性格沉穩寡言，不喜歡張揚。有人提問，他回答時辯才如泉涌。仁壽二年（602年），奉皇帝的命令在營州梵幢寺（即黃龍城）建造佛塔。原先有一個十七級的浮屠，將佛塔擁在其中，安置舍利。當晚半夜，佛塔上方放出白光，形狀像雲霧。起初只有一丈高，漸漸擴大到整個院子，明亮透徹，過了很久才消失。前後三次都一樣。原先有一隻石龜，形狀很大，想要做成石函來用，但很難搬運。工匠們按照尺寸砍鑿，做成石函，但去掉了三分之二的石料。安法師心想，石頭這麼大，石函這麼小，怎麼能完成呢？擔心耽誤工期，內心憂慮。等到天亮去看，那塊石頭正好適合做石函，自然分離，不用雕琢就完成了。石函雖然是神造的，但估計很重。稍微拖動一下，就輕快地像飛一樣。不用運到寺廟，就按期完成了。他深深慶幸自己的願望實現了。晚年回到京城的寺廟，最終在哪裡去世就不得而知了。 釋寶巖，幽州人。精通《十地經》，其次研究《毗曇論》，但沒有深入研究《成實論》，所以在宗派典籍方面涉獵廣泛。他精通玄妙的文辭，疏通條理，時人稱讚他知識淵博。但他性格不喜歡多事，不喜歡談論。他苦苦祈求能夠弘揚精深的道理。住在京城的下仁覺寺，守道自娛，不與人深交。仁壽年間，奉皇帝的命令，將舍利送到本州的弘業寺（即元魏孝文帝建造的寺廟）。原名光林寺，依山傍水，地勢高敞。寺廟裡有很多奇異的事情，遵循清規戒律。因此，那些行為不正的人來到這裡都會感到驚恐。因此，這裡的僧眾很少有行為不端的。從開皇末年開始，舍利到達前山時，山體一直傾斜搖晃，從未停止。等到佛塔建成后，山體的震動就停止了。又在仁壽初年，天空降下三十三把剃刀，非常鋒利，而且形狀奇特。現在...
【English Translation】 English version: The Dharma Master An was skilled in lecturing and able to control various viewpoints. At that time, many people of renown gathered from afar, making it difficult to coordinate. Therefore, he was put in charge of this task. Dharma Master An adapted to circumstances, using metaphors to guide, correct, and help with proper decorum. Although he managed strictly, no one complained, and everyone praised him with admiration. He was proficient in the Ten Stages Sutra (Dashabhumika Sutra) and the Nirvana Sutra, a mature craftsman. He was of a quiet and reserved nature, not fond of ostentation. When asked questions, his answers flowed like a spring. In the second year of Renshou (602 CE), he was ordered by the emperor to build a pagoda at Fant幢 Temple (Fanchuang Temple) in Yingzhou, which was also known as Huanglong City. There was originally a seventeen-story stupa, which enclosed the pagoda, where the sharira (relics) were enshrined. That night at midnight, white light was emitted from above the pagoda, shaped like clouds. Initially, it was only ten feet high, gradually expanding to fill the entire courtyard, bright and clear, and disappeared after a long time. This happened three times in a similar manner. Originally, there was a stone turtle, very large in shape, which was intended to be made into a stone casket, but it was very difficult to move. The craftsmen cut and chiseled according to the dimensions, making a stone casket, but removing two-thirds of the stone material. Dharma Master An thought to himself, 'The stone is so large, and the casket is so small, how can it be completed? I am worried about delaying the construction period.' When he went to look at it at dawn, the stone was just right for making the casket, naturally separating, and completed without carving. Although the casket was divinely made, it was estimated to be very heavy. With a slight drag, it moved swiftly as if flying. Without having to transport it to the temple, it was completed on schedule. He deeply rejoiced that his wish had been fulfilled. In his later years, he returned to the temple in the capital, and it is unknown where he eventually passed away. 釋寶巖 (Shi Baoyan), a person from Youzhou, was proficient in the Ten Stages Sutra (Dashabhumika Sutra), and secondly studied the Abhidharma (Pitan Lun), but did not deeply study the Tattvasiddhi Shastra (Chengshi Lun), so he had a wide range of knowledge in sectarian texts. He was proficient in profound and subtle language, clarifying the principles, and people praised him for his extensive knowledge. However, he was not fond of being meddlesome and did not like to talk. He earnestly prayed to be able to promote profound principles. He lived in Xiarenjue Temple in the capital, enjoying himself in guarding the Dharma and not associating deeply with people. During the Renshou period, he was ordered by the emperor to send sharira (relics) to Hongye Temple in this prefecture, which was built by Emperor Xiaowen of the Northern Wei Dynasty. It was originally named Guanglin Temple, relying on mountains and rivers, with a high and open terrain. There were many strange things in the temple, following strict rules and precepts. Therefore, those who behaved improperly would feel terrified when they came here. Therefore, there were few monks here who behaved improperly. From the end of the Kaihuang period, when the sharira (relics) arrived at the front mountain, the mountain had been tilting and shaking, never stopping. After the pagoda was built, the mountain's shaking stopped. Also, in the early years of Renshou, thirty-three razors fell from the sky, very sharp and of peculiar shape. Now...
僧常用以剃剪也。又初造石函。明如水鏡。文同馬瑙光似琉璃。內外照徹紫焰光起。函外生文如菩薩像。及以眾仙禽狩師子林樹。雜相非一。四月三日夜放大光明照天地。有目皆見。巖事了還。不測其卒。
釋明馭。瀛州人。初學涅槃后習攝論。推尋理源究括疑滯。晚游鄴下咨訪未聞。隱義重玄皆所披覽。開皇八年。來儀帝里。更就遷師詢求攝論。意量弘廣容姿都雅。人有勃怒初不改容。眾服其忍力也。住無漏寺講誦為業。仁壽中年。敕請送舍利于濟州崇梵寺。寺基帶危峰多饒異樹。山泉盤屈修竹蒙天。寔佳地也。剋日將下。寺有育王瑞像。乃放三道神光遍於體上。金石榴色朗晃奪精。經一食頃乃遂漸歇。又聞磬聲搖曳長遠。寺東巖上唱善哉聲。清暢徹心。追尋莫委。又舍利函上光高三尺。狀如花樹本送舍利分為二粒。出琉璃瓶相隨而轉。並放光明。有黃白雲從西南來聲如雨相流音樂聲正當塔上凝住不動。復見二花從雲中出。或時上下。大鳥群飛回旋塔上。又于雲中現仙人頭。其數無量。於此之時莘州城人。見諸仙人從空東來向于魏州。馭當斯運欣慶嘉瑞。說不可盡。民百舍物積之如山。並用構塔。沙門五人生逢奇瑞。舍戒為奴供養三寶。因勒銘紀。廣如別傳。獻后升遐造禪定寺。召而處之。遂終世矣。
釋道生。蒲州人。延統是其師也。名父之子系跡厥師。雖雅尚未齊。而思力方遠。仁正致懷聲色無染。受持戒護耽詠文言。四分一律薄沾聲教。講誨時揚器法難擬。住興善寺。卓卓標異。目不斜眄。威儀安帖。眾敬憚之。仁壽二年。敕召送舍利于楚州。初停公館。感一野鹿直入城門。防人牽來詣舍利所。自然屈拜馴善安隱。生曰。爾為舍利可上升階。必若他緣隨意而去。鹿聞此語遂即升階。出入帳前往還無難。乃為說歸戒。鹿乃頓頭香案。如有聽受。因以繒帛系之。即舐人手。夜臥輿邊。或往生房經停兩宿。自然退出還歸荒野。及當下日。白鶴兩雙飛旋塔上。覆訖方逝。生睹斯瑞。與諸僚屬具表以聞並銘斯事在於塔所。既還京室。不測所終。
釋法性。兗州人。少習禪學。精厲行道。少欲頭陀孤遊海曲。時復入俗形骸所資。終潛林阜沉隱為任。開皇十四年。文帝東巡搜訪巖穴。因召入京住勝光寺。仁壽之年。敕召送舍利于本州普樂寺。初營外函得一青石。錯磨始了將欲鎣飾。變成馬瑙。五色相雜文彩分明。函內斑剝雜生白玉。凝潤光凈函之內外。光如水鏡洞照無障。當入函時。正當基上白鳥一雙翱翔緩飛。繞塔而轉。塔西奈樹枝葉。並變為真金色。及文帝既崩。置大禪定延住供養。遂卒于寺。八十餘矣。
【現代漢語翻譯】 現代漢語譯本 釋道生，蒲州人（今山西永濟）。延統是他的老師。作為名門之後，他追隨老師的足跡，雖然還不夠成熟，但思想深遠。他懷有仁義正直之心，不為聲色所染，受持戒律，喜愛吟詠文章。他對《四分律》略有涉獵，講經說法時，其氣度風範令人難以企及。他住在興善寺，卓爾不群，與衆不同。他目不斜視，威儀安詳端莊，受到大眾的尊敬和敬畏。仁壽二年（602年），隋文帝下令召他護送舍利到楚州（今江蘇淮安）。 起初，他暫住在官邸。感應到一隻野鹿徑直闖入城門。守衛的人將鹿牽來，送到舍利所在之處。鹿自然地屈膝跪拜，馴服而安靜。道生說：『你如果是爲了舍利而來，可以登上臺階。如果是因為其他緣故，就隨意離去吧。』鹿聽了這話，隨即登上臺階，在帳篷內外自由出入，毫無困難。於是道生為它說了歸戒之法。鹿便在香案前叩頭，好像在聽受。道生用繒帛繫在鹿身上，鹿就舔人的手，晚上睡在車旁，有時到道生的房間停留兩宿。之後，自然退出，回到荒野。 到了安放舍利的那天，有兩隻白鶴在塔上盤旋飛舞，覆蓋完畢后才離去。道生目睹了這些祥瑞之兆，與各位官員一起上表稟告，並將此事銘刻在塔上。回到京城后，不知最終的結局。 釋法性，兗州人（今山東兗州）。年輕時學習禪學，精進修行。他寡慾苦行，獨自遊歷海邊。有時也進入世俗，以維持生活所需。最終隱居在山林中，以沉靜隱遁為己任。開皇十四年（594年），隋文帝東巡，搜尋隱士，因此召他入京，住在勝光寺。仁壽年間，隋文帝下令召他護送舍利到本州的普樂寺。 起初，建造外函時，得到一塊青石。經過打磨，正要進行裝飾時，青石變成了瑪瑙，五色相雜，紋彩分明。函內斑駁地生長出白玉，凝潤光潔，函的內外，光亮如水鏡，洞徹照耀，沒有阻礙。當舍利入函時，正對著基座，有一雙白鳥翱翔緩飛，繞塔盤旋。塔西邊的奈樹枝葉，都變成了真金色。等到隋文帝駕崩后，法性被安置在大禪定寺，受到供養。最終在寺中去世，享年八十多歲。
【English Translation】 English version Shi Daosheng (釋道生), a native of Puzhou (蒲州) (present-day Yongji, Shanxi). Yantong (延統) was his teacher. As the son of a renowned family, he followed in his teacher's footsteps, though not yet fully mature, his thoughts were far-reaching. He cherished benevolence and righteousness, remained unblemished by sensual pleasures, upheld the precepts, and delighted in reciting literary works. He had a superficial understanding of the 'Four-Part Vinaya' (四分律), and when lecturing on the Dharma, his demeanor was unmatched. He resided at Xing'shan Temple (興善寺), standing out as extraordinary and different. His eyes never glanced sideways, and his deportment was serene and dignified, earning him the respect and awe of the community. In the second year of Renshou (仁壽) (602 AD), Emperor Wen (文帝) ordered him to escort the relics to Chuzhou (楚州) (present-day Huai'an, Jiangsu). Initially, he stayed temporarily at the official residence. He sensed a wild deer directly entering the city gate. The guards led the deer to the place where the relics were kept. The deer naturally knelt down, docile and peaceful. Daosheng said, 'If you have come for the relics, you may ascend the steps. If it is for other reasons, you may leave as you please.' Upon hearing these words, the deer immediately ascended the steps, freely entering and exiting the tent without difficulty. Thereupon, Daosheng recited the precepts of refuge for it. The deer then kowtowed before the incense table, as if listening and receiving. Daosheng tied it with silk, and the deer licked people's hands, sleeping beside the carriage at night, sometimes staying in Daosheng's room for two nights. Afterward, it naturally withdrew and returned to the wilderness. On the day of enshrining the relics, two white cranes circled and danced above the pagoda, departing only after the covering was completed. Daosheng witnessed these auspicious signs and, together with the officials, submitted a memorial reporting the events, and inscribed the matter on the pagoda. After returning to the capital, his final fate is unknown. Shi Faxing (釋法性), a native of Yanzhou (兗州) (present-day Yanzhou, Shandong). He studied Chan (禪) Buddhism in his youth, diligently practicing the Way. He was ascetic and solitary, traveling alone along the coast. At times, he also entered the secular world to sustain his livelihood. Ultimately, he secluded himself in the mountains and forests, making tranquility and seclusion his duty. In the fourteenth year of Kaihuang (開皇) (594 AD), Emperor Wen of Sui (隋文帝) toured the east and searched for hermits, thus summoning him to the capital, where he resided at Sheng'guang Temple (勝光寺). During the Renshou (仁壽) era, Emperor Wen ordered him to escort the relics to Pule Temple (普樂寺) in his native prefecture. Initially, when constructing the outer casket, a piece of bluish-gray stone was obtained. After polishing it, just as they were about to decorate it, the stone transformed into agate, with five colors intermingled and distinct patterns. Inside the casket, mottled white jade grew, moist and lustrous, and the inside and outside of the casket shone like a water mirror, illuminating without obstruction. When the relics were placed in the casket, directly facing the base, a pair of white birds soared and flew slowly, circling the pagoda. The branches and leaves of the Nais tree (奈樹) west of the pagoda all turned into true gold. After Emperor Wen passed away, Faxing was placed in Da Chan'ding Temple (大禪定寺) and received offerings. He eventually passed away in the temple at the age of eighty.
釋辯寂。徐州人。少以慧學播名汛浪人世游講為業。末在齊都。專攻大論及阿毗曇心。未越週年粗得通解。會武平末歲。國破道亡。南適江陰復師三論。神氣所屬鏡其新理。開皇更始復返舊鄉。桑梓仍存友朋殂落。西入京室。復尋昔論龍樹之風。復由光遠仁壽置塔。敕召送于本州流溝寺。及初達也舍利塔所忽見異光。照寺北嶺及以南山。朗同朝日。又于石佛山內採石為函。磨飾才了彩文間發。彪炳光現。山海禽狩仙人等像備出其中。雖復圖取。十不呈一。晚綜前業演散京華。福利所兼俱充寺府。不測其終。
釋靜凝。汴州人。遷禪師之門人也。早年聽受深閑邪正。經律十地是所詢求。后師攝論備嘗幽顯。常樂止觀掩關思擇。緣來便講唱吼如雷。事竟退靜狀如愚叟。世間之務略不在言。人不委者謂為庸劣。同住久處方知有道。兼以行不涉疑。口無慶弔。塊然卓坐似不能言。開皇六年隨遷入雍住興善寺。仁壽二年。下敕送舍利于杞州。初至頻放白光。狀如皎月。流轉通照。及下塔日。白鳥空中旋繞基上瘞訖遠逝。更有餘相。凝為藏隱。示出一二。知大聖之通瑞也。余則隱之不書。及至京師又被責及。方便解免不久而終。
釋法揩。曹州人。十五出家。依相京賢統而為弟子。師習涅槃通解文義。及受具后專
【現代漢語翻譯】 現代漢語譯本 釋辯寂（釋辯寂）：徐州人。年少時就以聰慧好學而聞名，四處遊歷講學為業。後來到了齊都（齊國都城），專門研究《大智度論》和《阿毗曇心論》。不到一年就大致通曉理解。適逢武平末年，國家覆滅，佛法衰落。於是南下到江陰，重新學習三論宗的理論，精神專注，深刻領悟其新的義理。開皇初年，又返回故鄉。家鄉還在，但朋友們都已去世。於是西行進入京城，重新尋訪龍樹菩薩的學說風範。後來因為光遠和仁壽年間建造佛塔，奉敕命將舍利送到他所在的本州流溝寺。剛到達時，舍利塔忽然顯現奇異的光芒，照亮寺廟北面的山嶺和南面的山，明亮如同早晨的太陽。又在石佛山內開採石頭做成石函，打磨修飾完畢，彩色的紋路自然顯現，光彩奪目。山海禽獸、仙人等的影象都顯現在其中，即使描繪下來，也難以呈現十分之一。晚年總結以前的學業，在京城弘揚佛法。所獲得的福利，全部充作寺廟的費用。最終結局不為人所知。 釋靜凝（釋靜凝）：汴州人，是遷禪師的弟子。早年聽聞佛法，深入瞭解邪正之理。《經》、《律》、《十地經論》都是他所探求的。後來師從《攝大乘論》，深入研究其深奧與顯明之處。常常喜歡禪定止觀，閉關思索。機緣到來就開講說法，聲音洪亮如雷。事情完畢就退居安靜，狀態如同愚笨的老人。世俗的事情很少談論。不瞭解他的人認為他平庸低下，同住很久的人才知道他有道行。而且行為沒有可疑之處，口中沒有慶賀或弔唁之語。獨自端坐，好像不能說話一樣。開皇六年跟隨遷禪師進入雍州，住在興善寺。仁壽二年，奉敕命將舍利送到杞州。剛到時，舍利頻頻放出白光，形狀如同皎潔的月亮，流轉通照。等到安放舍利塔基的那天，白鳥在空中圍繞塔基盤旋，安葬完畢后就飛走了。還有其他的祥瑞徵兆，靜凝都隱藏起來，只顯露出一兩件，讓人知道這是大聖的靈瑞。其餘的就隱藏起來不記載。等到到了京城，又被責問，用方便法門才得以解脫，不久就去世了。 釋法揩（釋法揩）：曹州人，十五歲出家，依止相州的賢統法師為弟子。賢統法師學習《涅槃經》，通曉經文的意義。等到受具足戒后，專心致志地學習。
【English Translation】 English version 釋辯寂 (Shi Bianji): A native of Xuzhou. He was renowned for his wisdom and learning from a young age, traveling and lecturing as his profession. Later, he arrived in the capital of Qi, specializing in the study of the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) and the Abhidharmahrdaya. Within a year, he had a rough understanding of them. Coinciding with the final years of the Wuping era, the country was destroyed and the Dharma declined. Therefore, he went south to Jiangyin and restudied the Three Treatise School, focusing his spirit and deeply understanding its new principles. At the beginning of the Kaihuang era, he returned to his old home. His hometown still existed, but his friends had passed away. So he went west into the capital, seeking the style of Nagarjuna's (Longshu) former treatises. Later, due to the construction of pagodas during the Guangyuan and Renshou eras, he was ordered to send sarira (relics) to Liugou Temple in his native prefecture. Upon his initial arrival, the sarira pagoda suddenly manifested extraordinary light, illuminating the northern ridge and southern mountain of the temple, as bright as the morning sun. Furthermore, stones were mined within Stone Buddha Mountain to make a stone casket. After polishing and decorating, colorful patterns naturally appeared, shining brightly. Images of mountains, seas, birds, beasts, immortals, and others emerged within it. Even if depicted, it would be difficult to present even one-tenth of it. In his later years, he summarized his previous studies and propagated the Dharma in the capital. The benefits he gained were all used to support the temple. His final end is unknown. 釋靜凝 (Shi Jingning): A native of Bianzhou, he was a disciple of Chan Master Qian. In his early years, he listened to and received the Dharma, deeply understanding the difference between right and wrong. The Sutras, Vinaya, and Dasabhumika-sastra (Ten Stages Sutra) were all what he sought. Later, he studied the Mahayana-samgraha (Compendium of the Mahayana) under his teacher, thoroughly experiencing its profound and manifest aspects. He often enjoyed meditation and contemplation, secluding himself to ponder. When the opportunity arose, he would lecture and preach, his voice as loud as thunder. After the event, he would retreat into quietude, appearing like a foolish old man. He rarely spoke of worldly affairs. Those who did not understand him thought he was mediocre, but those who lived with him for a long time knew he was virtuous. Moreover, his actions were without suspicion, and his words were without congratulations or condolences. He sat alone, as if unable to speak. In the sixth year of the Kaihuang era, he followed Chan Master Qian into Yongzhou, residing at Xingshan Temple. In the second year of the Renshou era, he was ordered to send sarira (relics) to Qizhou. Upon his initial arrival, the sarira frequently emitted white light, shaped like a bright moon, flowing and illuminating. On the day the pagoda base was laid, white birds circled above the base in the air, and after the burial was completed, they flew away. There were other auspicious signs, but Jingning hid them, only revealing one or two, allowing people to know that this was the auspiciousness of the Great Sage. The rest he hid and did not record. When he arrived in the capital, he was questioned again, and he was able to escape using expedient means. He passed away not long after. 釋法揩 (Shi Fakai): A native of Caozhou, he left home at the age of fifteen, relying on Dharma Master Xiantong of Xiangzhou as his disciple. Dharma Master Xiantong studied the Nirvana Sutra, thoroughly understanding the meaning of the text. After receiving the full precepts, he devoted himself to studying.
攻四分。云暉兩匠振紐齊都。備經寒暑伏面咨稟。皆賜其深奧無所子遺。及齊法俱亡。南避淮表壽山之陽。隨開律教。開皇首歲大辟法門。還返曹州。欲終山水將趣海岸。而道俗邀留不許東騖。揩性虛靜。更于城北三里左丘山營造一寺。名曰法元。高顯平博下臨城邑。遙望發心皆來受法。未為安而能遷。古人所尚。久在塵厭不無流轉。便入關壤觀化京都。住揚化寺復揚戒律。仁壽置塔。奉敕送舍利于曹州。揩以初基有由。欲報斯地。表請樹塔還置法元。上帝不違。任從所請。初達曹部。置輿州內。廣現神瑞。備如別紀。但學未經遠難得遍知。故略編之。想未繁撓。日別異見。具如後述。於三月十四日中時。見佛半身面白如玉。舍利輿前佛頂之上。黃赤光起。二十九日夜降甘露。味甜逾蜜。現於赤光遍於城上。須臾流照達于塔所。四月五日。舍利上踴白色鮮明。其日申時。帳上北面忽見光影。中有白雲氣。中生樹狀如青桐。下有青色師子。面西而蹲。六日卯時復有光影。見雲氣內。有三蓮花。兩廂雙樹下有佛像。樓閣樹林沓重而出。上有立菩薩像。辰時又見金色光明出沒漸大。已時復見重閣。閣上有樹葉。如貝多。旁立聖僧。午時復現雙樹之形。下列七佛。申時雙樹又見一佛二菩薩像三花承足。又見天人擎花在空黃師子
【現代漢語翻譯】 現代漢語譯本： 攻四分：指精研四分律。（四分律：佛教律藏的一種，為法藏部所傳。） 云暉兩匠振紐齊都：云暉寺的兩名工匠在齊都（今山東臨淄）修復佛像。 備經寒暑伏面咨稟：經歷了多年的寒暑，（僧人）恭敬地請教並稟告。 皆賜其深奧無所子遺：都賜予他們深奧的佛法，沒有絲毫保留。 及齊法俱亡：等到北齊的佛教衰亡。 南避淮表壽山之陽：向南逃避到淮河以北壽山的南面。 隨開律教：隨即開始傳授戒律和教義。 開皇首歲大辟法門：隋朝開皇元年，大力弘揚佛法。 還返曹州：返回曹州（今山東曹縣一帶）。 欲終山水將趣海岸：想要在山水之間度過餘生，將要前往海邊。 而道俗邀留不許東騖：但是僧人和百姓挽留，不允許他東去。 揩性虛靜：揩法師天性虛靜。 更于城北三里左丘山營造一寺：於是在曹州城北三里的左丘山建造一座寺廟。 名曰法元：名為法元寺。 高顯平博下臨城邑：寺廟地勢高顯開闊，可以俯瞰城邑。 遙望發心皆來受法：遠處的人們仰望併發心，都來寺廟接受佛法。 未為安而能遷：還沒有安定下來就能遷移。 古人所尚：這是古人所推崇的。 久在塵厭不無流轉：長期處於塵世的厭倦之中，不免想要流轉。 便入關壤觀化京都：於是進入關中地區，在京都（長安）觀摩學習。 住揚化寺復揚戒律：住在揚化寺，再次弘揚戒律。 仁壽置塔：仁壽年間建造佛塔。 奉敕送舍利于曹州：奉皇帝的命令將佛舍利送到曹州。 揩以初基有由：揩法師認為最初的基礎是有緣由的。 欲報斯地：想要報答這片土地。 表請樹塔還置法元：上表請求建造佛塔，並安置在法元寺。 上帝不違：皇帝沒有違揹他的請求。 任從所請：任憑他所請求的。 初達曹部：剛到達曹州。 置輿州內：將舍利安放在曹州城內。 廣現神瑞：廣泛顯現神奇的祥瑞。 備如別紀：詳細情況記載在其他文獻中。 但學未經遠難得遍知：只是因為學識不夠淵博，難以全部瞭解。 故略編之：所以只是簡略地編寫這些。 想未繁撓：想來不會過於繁瑣。 日別異見：每天都有不同的景象。 具如後述：詳細情況在後面敘述。 於三月十四日中時：在三月十四日中午時分。 見佛半身面白如玉：看見佛的半身像，面色潔白如玉。 舍利輿前佛頂之上：在舍利車前，佛頂之上。 黃赤光起：升起黃紅色的光芒。 二十九日夜降甘露：二十九日夜晚降下甘露。 味甜逾蜜：味道比蜂蜜還要甜。 現於赤光遍於城上：顯現在紅色的光芒中，遍佈整個曹州城上空。 須臾流照達于塔所：一會兒，光芒流淌照耀到佛塔所在的地方。 四月五日：四月五日。 舍利上踴白色鮮明：佛舍利向上跳躍，白色鮮明。 其日申時：當天下午申時。 帳上北面忽見光影：帳篷北面忽然看見光影。 中有白雲氣：光影中有白色的雲氣。 中生樹狀如青桐：雲氣中生長出樹木，形狀像青桐樹。 下有青色師子：樹下有一隻青色的獅子。 面西而蹲：面向西方蹲著。 六日卯時復有光影：六日卯時再次出現光影。 見雲氣內：看見雲氣之中。 有三蓮花：有三朵蓮花。 兩廂雙樹下有佛像：兩旁的兩棵樹下有佛像。 樓閣樹林沓重而出：樓閣和樹林重重疊疊地出現。 上有立菩薩像：上面有站立的菩薩像。 辰時又見金色光明出沒漸大：辰時又看見金色的光明時隱時現，逐漸變大。 已時復見重閣：巳時又看見重疊的樓閣。 閣上有樹葉：樓閣上有樹葉。 如貝多：像貝多羅樹葉。 旁立聖僧：旁邊站立著聖僧。 午時復現雙樹之形：午時再次顯現兩棵樹的形狀。 下列七佛：下面排列著七尊佛。 申時雙樹又見一佛二菩薩像三花承足：申時，兩棵樹旁又看見一尊佛和兩尊菩薩像，三朵蓮花承托著他們的腳。 又見天人擎花在空黃師子：又看見天人托著鮮花在空中，還有黃色的獅子。
【English Translation】 English version: 』Attacking the Four Divisions』: Refers to thoroughly studying the Four-Part Vinaya. (Four-Part Vinaya: A type of Buddhist Vinaya Pitaka transmitted by the Dharmaguptaka school.) 』Two Artisans from Yunhui Revitalize the Hub in Qi Capital』: Two artisans from Yunhui Temple restored the Buddha statue in the Qi capital (present-day Linzi, Shandong). 』Having Endured Years of Cold and Heat, Humbly Seeking Guidance』: Having experienced many years of cold and heat, (the monk) respectfully sought instruction and reported. 』All Were Granted Profound Teachings Without Reservation』: All were granted profound Buddhist teachings without any reservation. 』And When the Dharma of Qi Declined』: When Buddhism in Northern Qi declined. 』Fled South to the Yang Side of Shoushan Beyond the Huai River』: Fled south to the south side of Shoushan north of the Huai River. 』Then Began to Propagate the Vinaya and Teachings』: Then began to propagate the precepts and doctrines. 』In the First Year of Kaihuang, Greatly Opened the Dharma Gate』: In the first year of the Kaihuang era of the Sui Dynasty, Buddhism was greatly promoted. 』Returned to Cao Prefecture』: Returned to Cao Prefecture (present-day area around Cao County, Shandong). 』Intended to Spend His Remaining Years Amidst Mountains and Waters, Approaching the Coast』: Intended to spend his remaining years amidst the mountains and waters, heading towards the coast. 』But Monks and Laypeople Urged Him to Stay, Not Allowing Him to Go East』: But monks and laypeople urged him to stay, not allowing him to go east. 』Kai』s Nature Was Empty and Tranquil』: Dharma Master Kai was by nature empty and tranquil. 』Further Constructed a Temple on Zuoqiu Mountain Three Li North of the City』: Therefore, a temple was built on Zuoqiu Mountain, three li north of Cao Prefecture city. 』Named Fayuan』: Named Fayuan Temple. 』High and Prominent, Flat and Broad, Overlooking the City』: The temple was situated on high and prominent ground, flat and broad, overlooking the city. 』Those Who Looked from Afar and Aroused the Mind All Came to Receive the Dharma』: People who looked from afar and aroused the mind all came to the temple to receive the Dharma. 』Able to Move Before Settling Down』: Able to move before settling down. 』Esteemed by the Ancients』: This was esteemed by the ancients. 』Long in the Dust, Weary, Inevitably Desiring to Wander』: Having been in the weariness of the world for a long time, inevitably desiring to wander. 』Then Entered the Guanzhong Region to Observe and Learn in the Capital』: Then entered the Guanzhong region to observe and learn in the capital (Chang』an). 』Resided in Yanghua Temple and Again Promoted the Vinaya』: Resided in Yanghua Temple and again promoted the Vinaya. 』A Pagoda Was Built in Renshou』: A pagoda was built during the Renshou era. 』By Imperial Decree, Sent Relics to Cao Prefecture』: By imperial decree, the Buddha's relics were sent to Cao Prefecture. 』Kai Believed the Initial Foundation Had a Cause』: Dharma Master Kai believed that the initial foundation had a cause. 』Wishing to Repay This Land』: Wishing to repay this land. 』Requested to Build a Pagoda and Place It Back in Fayuan』: Requested to build a pagoda and place it back in Fayuan Temple. 』The Emperor Did Not Disagree』: The emperor did not disagree with his request. 』Allowed Him to Do as He Requested』: Allowed him to do as he requested. 』Upon First Arriving in Cao Prefecture』: Upon first arriving in Cao Prefecture. 』Placed the Relics Inside the Prefecture』: The relics were placed inside the city of Cao Prefecture. 』Widely Manifested Divine Auspiciousness』: Widely manifested divine auspiciousness. 』Details Are Recorded Separately』: Detailed circumstances are recorded in other documents. 』But Learning Has Not Been Far-Reaching, Difficult to Know Completely』: But because learning has not been far-reaching, it is difficult to know completely. 』Therefore, Briefly Compiled This』: Therefore, this is only briefly compiled. 』Hoping It Is Not Too Cumbersome』: Hoping it is not too cumbersome. 』Different Visions Every Day』: There are different visions every day. 』Details Are Described Later』: Detailed circumstances are described later. 』On the Fourteenth Day of the Third Month, at Noon』: On the fourteenth day of the third month, at noon. 』Saw Half the Body of the Buddha, Face White as Jade』: Saw half the body of the Buddha, face white as jade. 』Before the Relic Carriage, Above the Buddha』s Crown』: Before the relic carriage, above the Buddha』s crown. 』Yellow and Red Light Arose』: Yellow and red light arose. 』On the Twenty-Ninth Night, Sweet Dew Descended』: On the twenty-ninth night, sweet dew descended. 』Taste Sweeter Than Honey』: The taste was sweeter than honey. 』Appeared in Red Light, Spreading Over the City』: Appeared in red light, spreading over the entire city of Cao Prefecture. 』In a Moment, the Light Shone to the Pagoda』: In a moment, the light shone to the location of the pagoda. 』On the Fifth Day of the Fourth Month』: On the fifth day of the fourth month. 』The Relics Leapt Upward, White and Bright』: The relics leapt upward, white and bright. 』On That Day, at Shen Time (3-5 PM)』: 』Suddenly Saw Light and Shadow on the North Side of the Tent』: Suddenly saw light and shadow on the north side of the tent. 』In the Middle Was White Cloud Qi』: In the middle of the light and shadow was white cloud qi. 』In the Middle Grew a Tree Shaped Like a Green Paulownia』: In the cloud qi grew a tree shaped like a green paulownia tree. 』Below Was a Blue Lion』: Below was a blue lion. 』Squatting Facing West』: Squatting facing west. 』On the Sixth Day, at Mao Time (5-7 AM), There Was Light and Shadow Again』: On the sixth day, at Mao time, there was light and shadow again. 』Saw Inside the Cloud Qi』: 』There Were Three Lotus Flowers』: There were three lotus flowers. 』Below the Two Trees on Both Sides Were Buddha Images』: Below the two trees on both sides were Buddha images. 』Pavilions and Forests Emerged in Layers』: Pavilions and forests emerged in layers. 』Above Was a Standing Bodhisattva Image』: Above was a standing Bodhisattva image. 』At Chen Time (7-9 AM), Saw Golden Light Appearing and Disappearing, Gradually Growing Larger』: At Chen time, saw golden light appearing and disappearing, gradually growing larger. 』At Si Time (9-11 AM), Saw Repeated Pavilions Again』: At Si time, saw repeated pavilions again. 』On the Pavilions Were Tree Leaves』: 』Like Banyan Leaves』: 』Beside Stood Holy Monks』: Beside stood holy monks. 』At Wu Time (11 AM-1 PM), the Shape of Two Trees Appeared Again』: At Wu time, the shape of two trees appeared again. 』Below Were Arranged Seven Buddhas』: Below were arranged seven Buddhas. 』At Shen Time, Beside the Two Trees, Saw Again a Buddha and Two Bodhisattva Images, Three Flowers Supporting Their Feet』: At Shen time, beside the two trees, saw again a Buddha and two Bodhisattva images, three flowers supporting their feet. 』Also Saw Heavenly Beings Holding Flowers in the Sky and a Yellow Lion』: Also saw heavenly beings holding flowers in the sky and a yellow lion.
等。亥時帳后見千佛形。舍利室內出黃白光。四月七日。又見雙樹黃雀一頭及以光雲師子等像。辰時又見金翅鳥身飛龍樹林寶蓋等像傍現二菩薩及黃師子。已時又見寶幢樹林。下有菩薩黃衣居士。白色師子蹲踞石上。又有云氣樹林樓閣菩薩。午時又見白色雲氣寶幢樹林青色師子。申時又現雙樹繁茂須臾變為宮殿樓閣佛坐花臺其色黃白。亥時云起西北雨潤三寸云上六天一時見身。四月八日將欲下塔。平旦之時天雨白花。飛飏不下。卯時又見諸天寶蓋樹側菩薩及黃師子。辰時又見大蓋兩重眾寶莊嚴。下坐菩薩及白師子踞在石上。帳上又見光影雲氣。氣中金光乍大乍小。下有蓮花時開時合。又雨天花。大者在空。面闊尺餘。小者墮地。狀如桃花。已時帳后見三諸天三師子及蓮花水池。午時將下。又見雙樹並立菩薩。舍利忽分以為五粒。流轉光曜。四月九日。填平已后。帳后板上光影之內疊石文生。又見大樹。青衣沙門執爐而立。又感奇香郁烈人鼻。楷具列聞。帝大悅。令圖繢之。以流海內。自仁壽創塔。前後百餘。感徴最優勿高於楷。后以常業終於本寺。
釋智慧李氏。懷州河內人。布意遠塵束懷律教。收聽令譽風被河右。開皇之始。觀道渭陰隨奉資行。住轉輪寺。仁壽置塔。奉敕召送于青州勝福寺中。處約懸峰山參
【現代漢語翻譯】 現代漢語譯本：等等。亥時（晚上9-11點）在帳篷後面看見千佛的形象。舍利室內發出黃白色的光芒。四月七日，又看見雙樹、黃雀一隻，以及光云、獅子等形象。辰時（早上7-9點）又看見金翅鳥的身軀、飛龍、樹林、寶蓋等形象，旁邊顯現兩位菩薩以及黃色的獅子。巳時（早上9-11點）又看見寶幢、樹林，下面有菩薩、身穿黃衣的居士，白色的獅子蹲踞在石頭上。又有云氣、樹林、樓閣、菩薩。午時（中午11點-1點）又看見白色的雲氣、寶幢、樹林、青色的獅子。申時（下午3-5點）又顯現雙樹繁茂，須臾間變為宮殿樓閣，佛坐在花臺上，其顏色黃白。亥時（晚上9-11點）云從西北方升起，降雨三寸，云上六天的景像一時顯現。四月八日將要下塔時，平旦（黎明）之時天降白花，飛揚飄灑。卯時（早上5-7點）又看見諸天的寶蓋、樹旁的菩薩以及黃色的獅子。辰時（早上7-9點）又看見大蓋兩重，用各種珍寶莊嚴。下面坐著菩薩，以及白色的獅子蹲踞在石頭上。帳篷上又看見光影雲氣，氣中的金光時大時小。下面有蓮花時開時合。又降下天花，大的在空中，面闊一尺多，小的墜落在地上，形狀像桃花。巳時（早上9-11點）帳篷後面看見三位諸天、三隻獅子以及蓮花水池。午時（中午11點-1點）將要下塔時，又看見雙樹並立的菩薩。舍利忽然分成五粒，流轉著光芒。四月九日，填平之後，帳篷後面的板上，光影之內疊石的紋路顯現。又看見大樹，身穿青衣的沙門拿著香爐站立。又感受到奇異的香氣，濃烈地撲鼻而來。楷（人名）詳細地稟告了情況，皇帝非常高興，命令畫下來，以流傳到全國各地。自從仁壽年間建立佛塔以來，前後一百多次，感應的徵兆沒有比楷更好的。後來以常業在本寺終老。 釋智慧，李氏，懷州河內人。立志遠離塵俗，約束身心於律教。收聽美好的聲譽，風範傳遍河右。開皇年間開始，在渭陰觀道，跟隨奉行。住在轉輪寺。仁壽年間設定佛塔，奉皇帝的命令被召送到青州勝福寺中，在懸峰山參禪。
【English Translation】 English version: Et cetera. At Hai hour (9-11 PM), the forms of a thousand Buddhas were seen behind the tent. Yellow and white light emanated from the Relic Chamber. On the seventh day of the fourth month, a pair of trees, a yellow sparrow, and images of light clouds and lions were seen again. At Chen hour (7-9 AM), the body of a Garuda (golden-winged bird) , a flying dragon, a forest of trees, and a jeweled canopy were seen again, with two Bodhisattvas and a yellow lion appearing beside them. At Si hour (9-11 AM), a jeweled banner and a forest of trees were seen again, with a Bodhisattva, a yellow-robed layman, and a white lion crouching on a stone below. There were also clouds, forests, pavilions, and Bodhisattvas. At Wu hour (11 AM-1 PM), white clouds, a jeweled banner, a forest of trees, and a blue lion were seen again. At Shen hour (3-5 PM), a pair of lush trees appeared, which in an instant transformed into palaces and pavilions, with the Buddha seated on a flower platform, its color yellow and white. At Hai hour (9-11 PM), clouds rose from the northwest, and rain fell three inches, with the forms of the six heavens above the clouds appearing all at once. On the eighth day of the fourth month, as they were about to descend from the pagoda, white flowers rained down at dawn, flying and scattering. At Mao hour (5-7 AM), the jeweled canopies of the heavens, Bodhisattvas beside the trees, and a yellow lion were seen again. At Chen hour (7-9 AM), a large double canopy, adorned with various jewels, was seen again, with a Bodhisattva seated below, and a white lion crouching on a stone. Light and shadows of clouds were seen again on the tent, with the golden light in the clouds sometimes large and sometimes small. Below were lotuses, sometimes opening and sometimes closing. Heavenly flowers also rained down, the large ones in the sky, with faces more than a foot wide, and the small ones falling to the ground, shaped like peach blossoms. At Si hour (9-11 AM), three devas (gods), three lions, and a lotus pond were seen behind the tent. At Wu hour (11 AM-1 PM), as they were about to descend, a pair of trees and a Bodhisattva standing side by side were seen again. The relics suddenly divided into five grains, radiating light. On the ninth day of the fourth month, after the filling was completed, patterns of stacked stones appeared within the light and shadows on the board behind the tent. A large tree was also seen, with a blue-robed Shramana (Buddhist monk) holding a censer and standing. A strange and intense fragrance was also sensed, assaulting the nose. Kai (name of a person) reported the situation in detail, and the emperor was very pleased, ordering it to be painted and spread throughout the country. Since the creation of the pagoda in the Renshou era, there have been more than a hundred instances, and no response has been better than that of Kai. Later, he ended his life at this temple, engaged in his usual occupation. Shi Zhineng, of the Li family, was a native of Henei in Huaizhou. He aspired to distance himself from the mundane world and disciplined his mind and body with the precepts of the Vinaya (code of monastic discipline). He garnered a fine reputation, and his influence spread throughout the He Right region. At the beginning of the Kaihuang era, he observed the Dao (the Way) in Weiyin and followed and practiced it. He resided in the Zhuanlun Temple. During the Renshou era, when pagodas were established, he was summoned by imperial decree to the Shengfu Temple in Qingzhou, where he practiced Chan (meditation) on Mount Xuanfeng.
天際。風樹交結迥瞰千里。古名巖勢之道場也。元魏末時創開此額。初置基日。疏山鑿地。入土三尺獲古石函。長可八尺深六尺許。表裹平滑殆非人運。所謂至感冥通有祈斯應矣。及下舍利大放光明挺溢山宇。道俗俱見。乃至出沒流轉。變狀匹論。能晚還寺更崇定業。林泉棲托不預僧倫。逃名永逝莫測其終。
釋曇良。姓栗。潞州人。十六出家。專尋經典。及長成德。以大論傳名。兼講小經。接敘時俗亟發歸信。為眾賢之賞。入京游聽住真寂寺。文帝下敕召送舍利于亳州開寂寺。將欲起塔先造石函。地非山鄉周訪難得。良曰。待覓得石期至匹成但發勝心何緣不濟。乃要心祈請願賜哀給。忽于州境獲石三枚。底廂及蓋各是異縣。運來合之宛是一物。眾嘉異之。具聞臺省。良性樂異跡周覽觀之。亳州西部谷陽城中有老君宅。今為祠廟。庭前有柏三十餘株碑文薜道衡制。廟東百餘步老君母宅。亦有廟舍。次西十里有苦城。即傳所云李聘苦縣人。斯處是也。還歸本寺專誠懺禮。食息已外常在佛前。唐初卒也。八十餘矣。
釋道嵩。姓劉。瀛州河間人。十三出家。游聽洛下訪訊明哲。終日遷遑。衣服粗單全不涉意。值慧遠法師講諸經論。陶染積時遂寢幽極。隨入京室。為慕義學士同侶推崇道心人也。仁壽置塔。敕召
【現代漢語翻譯】 現代漢語譯本 天際。風穿過樹林交錯，極目遠眺可達千里之遙。這裡古時被稱為巖勢道場。北魏末年開始建立，最初奠基時，疏通山體開鑿土地，深入地下三尺，獲得一個古老的石函。石函長約八尺，深約六尺，內外表面平滑，幾乎不像是人工製造的。這真是至誠感應，冥冥之中自有神助，有祈求就能得到迴應啊。等到放入舍利時，大放光明，光芒照耀整個山宇。僧人和俗人都親眼所見，乃至光明時隱時現，流轉變化，難以用言語形容。能晚後來回到寺廟，更加精進地修習禪定。他在林泉之間隱居，不參與僧眾事務，隱姓埋名，永遠離去，沒有人知道他的最終去向。
釋曇良（釋：佛教僧侶的尊稱；曇良：人名）。姓栗，是潞州人。十六歲出家，專心研習佛經。長大后德行高尚，以精通《大論》而聞名，也講解一些小經。他善於接引世俗之人，常常啓發他們的歸信之心，因此受到眾多賢士的讚賞。他前往京城遊學聽講，住在真寂寺。隋文帝下詔，將舍利送到亳州的開寂寺。準備建造佛塔時，想要先製作石函。但當地並非山區，四處尋找難以得到。曇良說：『只要能找到石頭，期限一到自然可以完成，只要發起殊勝的信心，怎麼會不成功呢？』於是他誠心祈禱，希望佛菩薩賜予幫助。忽然在亳州境內找到三塊石頭，底座、廂和蓋子分別來自不同的縣。運來后合在一起，竟然完全吻合。眾人讚嘆稱奇，並將此事詳細稟告給朝廷。曇良喜歡尋訪異跡，四處遊覽。亳州西部谷陽城中，有老君的宅邸，現在成了祠廟。庭前有柏樹三十多棵，碑文由薜道衡撰寫。廟東一百多步是老君母親的宅邸，也有廟舍。再往西十里有個苦城，就是傳說中李聘的家鄉苦縣所在地。曇良回到本寺后，專心致志地懺悔禮拜。除了吃飯睡覺，常常在佛像前修行。唐朝初年圓寂，享年八十多歲。
釋道嵩（釋：佛教僧侶的尊稱；道嵩：人名）。姓劉，是瀛州河間人。十三歲出家。前往洛陽遊學聽講，拜訪有智慧的人。整天忙碌奔波，衣著簡樸，毫不講究。他遇到慧遠法師講解各種經論，長期薰陶，最終深入佛法奧義。他跟隨慧遠法師進入京城，被慕義學士們推崇為有道心的人。仁壽年間建造佛塔，皇帝下詔徵召他。
【English Translation】 English version The edge of the sky. The wind intertwines through the trees, offering a panoramic view stretching a thousand miles. This place was anciently known as the 'Iwa Seidojo' (Iwa Sei Dojo: lit. Rock Power Training Place). It was first established at the end of the Yuan Wei (Northern Wei) Dynasty. When the foundation was initially laid, the mountain was cleared and the land was excavated. Three feet into the ground, an ancient stone casket was discovered. It was about eight feet long and six feet deep, with smooth surfaces inside and out, hardly appearing to be man-made. This truly demonstrates that sincere feelings are met with divine assistance in the unseen realm, and prayers are answered. When the Sharira (Sharira: Buddhist relics, often cremated remains of a Buddha or other saintly person) were placed inside, they emitted a great light, illuminating the entire mountain area. Both monks and laypeople witnessed this, and the light appeared and disappeared, flowing and changing in ways that defy description. Neng Wan (Neng Wan: a monk's name) later returned to the temple, diligently cultivating meditation. He dwelled in the forests and springs, not participating in monastic affairs, concealing his name and departing forever, with no one knowing his final destination.
Shì Tánliáng (Shì: a respectful title for Buddhist monks; Tánliáng: a monk's name), whose surname was Lì, was from Luzhou. He became a monk at the age of sixteen, dedicating himself to studying the Buddhist scriptures. As he grew older, he developed noble virtues and became famous for his mastery of the 'Great Treatise' (likely refers to a major Buddhist commentary). He also lectured on minor sutras, often guiding worldly people and inspiring their faith, thus earning the praise of many virtuous individuals. He traveled to the capital to study and listen to lectures, residing at the Zhenji Temple. Emperor Wen of the Sui Dynasty issued an edict to send the Sharira to the Kaiji Temple in Bozhou. When preparing to build a pagoda, they first wanted to create a stone casket. However, the area was not mountainous, and it was difficult to find suitable stones. Tanliang said, 'As long as we can find the stones, we can certainly complete it by the deadline. If we generate supreme faith, how can we fail?' Therefore, he sincerely prayed, hoping that the Buddhas and Bodhisattvas would grant assistance. Suddenly, three stones were found within the borders of Bozhou, with the base, sides, and lid coming from different counties. When they were brought together, they fit perfectly. The people praised this as a miracle and reported the matter in detail to the imperial court. Tanliang enjoyed seeking out unusual events and traveled around to observe them. In Guyang City, west of Bozhou, there was the residence of Laozi (Laozi: Founder of Taoism), which is now a temple. In front of the courtyard were more than thirty cypress trees, with an inscription written by Xue Daoheng. About a hundred paces east of the temple was the residence of Laozi's mother, which also had a temple. Ten miles further west was Kucheng (Kucheng: lit. Bitter City), which was said to be the hometown of Li Pin (Li Pin: a historical figure), from Ku County. After returning to his temple, Tanliang devoted himself to repentance and worship. Apart from eating and sleeping, he was always practicing in front of the Buddha statue. He passed away in the early Tang Dynasty at the age of eighty.
Shì Dàosōng (Shì: a respectful title for Buddhist monks; Dàosōng: a monk's name), whose surname was Liu, was from Hejian in Yingzhou. He became a monk at the age of thirteen. He traveled to Luoyang to study and listen to lectures, visiting wise individuals. He was constantly busy and restless, his clothing simple and unadorned. He encountered Dharma Master Huiyuan (Huiyuan: a famous Buddhist monk) lecturing on various sutras and treatises. He was influenced over a long period of time, eventually delving deeply into the profound mysteries of Buddhism. He followed Dharma Master Huiyuan to the capital and was revered by fellow students of Buddhist doctrine as a person of great faith. During the Renshou era, when a pagoda was being built, the emperor issued an edict summoning him.
送于蘇州。舍利將至。井吼出聲。二日乃止。造基掘地得古磚函。內有銀合。獲舍利一粒。置水瓶內。旋繞呈祥。同藏大塔。嵩還京室住總化寺。餐味涅槃依行懺悔。身戒心慧悉戴奉之。一缽三衣盈長不畜。遵經聖行息世譏嫌。遂卒於世。
釋智嶷。姓康。本康居王胤也。國難東歸魏封于襄陽。因累居之十餘世矣。七歲初學。尋文究竟。無師自悟。敬重佛宗。雖晝權俗緣令依學侶。而夜私誦法華。竟文純熟。二親初不知也。十三拜辭即蒙剃落。更咨大部情因彌著。二十有四方受具足。攜帙洛濱依承慧遠。傳業十地及以涅槃。皆可敷導。后入關中住靜法寺。仁壽置塔。敕召送于瓜州崇教寺。初達定基。黃龍出現于州側大池。牙角身尾合境通矚。具表上聞。嶷住寺多年常思定慧。非大要事不出戶庭。故往參候罕睹其面。末以年事高邁勵業彌崇。寺任眾務並悉推謝。唐初卒也。七十餘矣。
釋道顏。姓李氏。定州人。初學遠公涅槃十地。領牒樞紐。最所殷贍。仍頻講授門學聯塵。道啟東川開悟不少。后入京輦還住凈影寺。當遠盛世居宗紹業。仁壽中年。置塔赤縣。下敕徴召送舍利于桂州。初入州境。有鳥數千齊飛。行列來迎輿上。從野入城良久方散。及下安處。感五色云叆叇垂布屯聚基上。余便廓清日曜天地。
【現代漢語翻譯】 現代漢語譯本：送往蘇州。舍利（佛陀或高僧火化后的遺骨）將要到達時，井中發出吼叫的聲音，持續了兩天才停止。建造塔基挖掘地面時，得到一個古老的磚函，裡面有一個銀盒，從中獲得舍利一粒。將舍利放置在水瓶中，旋轉環繞，呈現祥瑞之兆，一同藏入大塔之中。嵩回到京城，住在總化寺。以品嚐涅槃的滋味為食，依照修行懺悔，身、戒、心、慧全部恭敬奉行。一個缽、三件袈裟，擁有這些就足夠了，不再積蓄多餘之物。遵循佛經的聖行，停止世俗的譏諷和嫌隙。最終在此圓寂。
釋智嶷（僧人名），姓康，原本是康居國王的後代。國家發生變故，向東遷徙，北魏封他在襄陽。因此世代居住在那裡，已經有十多代了。七歲開始學習，很快就精通了文字，沒有老師也能自己領悟。敬重佛法。雖然白天暫時順應世俗的緣分，讓他跟隨學友學習，但晚上私下誦讀《法華經》，最終達到純熟的地步，他的父母最初並不知道。十三歲拜別父母，隨即剃度出家。更加諮詢大乘經典，情感因此更加執著。二十四歲正式受具足戒。攜帶經書前往洛陽，依止慧遠（僧人名）學習。慧遠的《十地經》和《涅槃經》的學業，智嶷都可以講解引導。後來進入關中，住在靜法寺。仁壽年間建造佛塔，皇帝下令召他將舍利送到瓜州的崇教寺。剛到達選定的塔基，一條黃龍出現在瓜州旁邊的大池中，龍的牙齒、角、身體和尾巴，整個州的人都能看到。智嶷將此事詳細上報朝廷。智嶷住在寺里多年，常常思念禪定和智慧。如果沒有重要的事情，就不出家門。所以前往拜訪他的人很少能見到他的面容。晚年時，年紀大了，更加努力修行。寺里的一切事務都推辭謝絕。唐朝初年圓寂，享年七十多歲。
釋道顏（僧人名），姓李，是定州人。最初跟隨慧遠學習《涅槃經》和《十地經》。領會其中的關鍵，理解得最為透徹。經常講授這兩部經典，門下的學生很多。他的教誨開啟了東川，開悟了不少人。後來進入京城，回到凈影寺居住。正當慧遠大師的盛世，繼承他的事業。仁壽年間，在全國各地建造佛塔，皇帝下令徵召他將舍利送到桂州。剛進入桂州境內，有數千隻鳥一起飛來，排列成行，迎接運送舍利的車輛，從郊外一直到城裡，過了很久才散去。等到舍利安放好之後，感應到五彩祥雲，濃密地聚集在塔基之上。其餘的地方則晴空萬里，陽光照耀天地。
【English Translation】 English version: Sent to Suzhou. When the Śarīra (relics of the Buddha or eminent monks after cremation) was about to arrive, a roaring sound came from the well, which lasted for two days before stopping. While constructing the foundation and excavating the ground, an ancient brick case was found, containing a silver box, from which a single Śarīra was obtained. The Śarīra was placed in a water bottle, rotating and circling, presenting auspicious signs, and was enshrined together in the great pagoda. Song returned to the capital and resided in the Zonghua Temple. He nourished himself with the taste of Nirvāṇa, repented according to practice, and reverently upheld body, precepts, mind, and wisdom. A single bowl and three robes were sufficient for him; he did not accumulate excess possessions. He followed the sacred practices of the scriptures, ceasing worldly criticism and discord. He eventually passed away in this world.
釋Zhì Yí (monk's name), surname Kang, was originally a descendant of the king of Kangju. Due to national turmoil, he migrated eastward, and the Northern Wei dynasty enfeoffed him in Xiangyang. Thus, his family resided there for more than ten generations. He began learning at the age of seven and quickly mastered writing, comprehending without a teacher. He revered the Buddhist Dharma. Although he temporarily conformed to worldly affairs during the day, allowing him to study with fellow students, he privately recited the Lotus Sūtra at night, eventually reaching proficiency, unknown to his parents at first. At the age of thirteen, he bid farewell to his parents and was immediately tonsured and ordained. He further consulted Mahāyāna scriptures, and his affection for them grew stronger. At the age of twenty-four, he formally received the full monastic precepts. He carried scriptures to Luoyang and studied under Huì Yuǎn (monk's name). Huì Yuǎn's teachings on the Daśabhūmika Sūtra and the Nirvāṇa Sūtra could be expounded and guided by Zhì Yí. Later, he entered Guanzhong and resided in the Jingfa Temple. During the Rénshòu era, when pagodas were built, the emperor ordered him to send Śarīra to the Chongjiao Temple in Guazhou. Upon arriving at the selected foundation site, a yellow dragon appeared in a large pond next to Guazhou, its teeth, horns, body, and tail visible to the entire prefecture. Zhì Yí reported this matter in detail to the court. Zhì Yí lived in the temple for many years, constantly contemplating meditation and wisdom. Unless there was an important matter, he would not leave his residence. Therefore, those who went to visit him rarely saw his face. In his later years, as he grew older, he worked even harder in his practice. He declined all duties in the temple. He passed away in the early Tang dynasty, at the age of seventy-plus.
釋Dào Yán (monk's name), surname Li, was a native of Dingzhou. He initially studied the Nirvāṇa Sūtra and the Daśabhūmika Sūtra under Huì Yuǎn. He grasped the key points and understood them most thoroughly. He frequently lectured on these two scriptures, and many students were under his tutelage. His teachings enlightened Dongchuan, and many people were enlightened. Later, he entered the capital and returned to reside in the Jingying Temple. He inherited Huì Yuǎn's legacy during his flourishing era. During the Rénshòu era, when pagodas were built throughout the country, the emperor ordered him to send Śarīra to Guizhou. Upon entering the territory of Guizhou, thousands of birds flew together, lined up, and welcomed the vehicle carrying the Śarīra, from the outskirts to the city, and dispersed after a long time. After the Śarīra was enshrined, auspicious five-colored clouds were sensed, densely gathering above the pagoda foundation. The rest of the area was clear and sunny, with sunlight illuminating the heavens and the earth.
后返京邑常尊上業。唐運惟新宇內尚梗。崇樹齋講相循凈影。因疾而卒。春秋七十餘。即武德五年矣。臨終清漱。手執香爐。若有所見奄然而逝。自顏之處世也。衣服粗素不妄朋從。行必以時情避嫌郄。言必詳審深惟物忤。又兼濟禽畜慈育在心。微經惱頓便即垂泣。不忽童稚不行楚叱。縱有輕陵事同風拂。顧諸屬曰。不久去也何煩累人。故於無常得其旨矣。
釋凈辯。姓韋齊。州人。少涉儒門備聞丘索。孔墨莊老是所詢謀。忽厭浮假屏跡出家。經律具嘗薄通幽極。復纏名教避世山林。受習禪門息緣靜慮。開皇隆法入住京師。依止遠公住凈影寺。更學定境。又從遷尚受攝大乘。積歲研求遂終此業。曾與故友因事相乖。彼加言謗。辯終不雪。及委由問答曰。吾思其初結交也情欣若弦豈以後離復陳其失。時以此高之。后敕召送舍利于衡州岳寺。本號大明。即陳宣帝為思禪師之所立也。行達江陵。風浪重阻三日停浦。波猶未靜。又迫嚴程。憂遑無計。乃一心念佛。衡波直去。即蒙風止安流沿下。既入湘水沂流極難。又依前念舉帆利涉。不盈半月便達衡州。及至岳寺附水不堪。巡行山亭平正可構。正當寺南而有伏石。辯乃執爐發願。必堪起塔愿降祥感。便見岳頂。白雲從上而下。廣可一匹長四十里。至所迀基三轉旋迴。久
【現代漢語翻譯】 現代漢語譯本 後來，他返回京城，一直尊崇佛法事業。當時正值唐朝初年，天下尚未安定。他崇尚設立齋戒講堂，遵循凈影寺的傳統。因病去世，享年七十餘歲，時為武德五年。臨終前，他洗漱乾淨，手持香爐，彷彿看到了什麼，安詳地去世了。顏之的處世為人，衣著簡樸，不隨意結交朋友，行為一定遵循時節，避免嫌疑。說話一定詳細審慎，深入思考是否會與人衝突。他還兼顧濟助動物，慈悲之心常在心中。稍微遇到不順心的事情，就會流淚。不忽視兒童，不使用鞭打等體罰。即使受到輕微的冒犯，也像風吹過一樣不在意。他告誡家人說：『我不久就要離去了，不要麻煩別人。』因此，他對無常的道理領悟得很透徹。
釋凈辯（Shi Jingbian，人名），俗姓韋，齊州（Qizhou，地名）人。年少時廣泛涉獵儒家典籍，對丘索（Qiusuo，古代典籍）等學問都有所瞭解。孔子、墨子、莊子、老子等人的思想是他經常探討的。後來忽然厭倦了世俗的虛假，隱居出家。對佛教的經、律都有所研究，對深奧的道理也有所瞭解。又爲了避開名利，隱居山林，學習禪宗，止息雜念，靜心思考。隋朝興盛佛法時，他來到京城，依止遠公（Yuangong，人名），住在凈影寺（Jingying Temple，寺廟名），進一步學習禪定。又跟隨遷法師（Qian fashi，人名）學習《攝大乘論》。經過多年的研究，最終以此為業。曾經因為一些事情與一位老朋友發生矛盾，對方加以誹謗，凈辯始終沒有辯解。等到事情結束后，有人問他原因，他回答說：『我想到當初我們結交的時候，情意相投，就像琴絃一樣和諧，怎麼能因為後來的離別，又去陳述對方的過失呢？』當時的人都認為他品德高尚。後來，皇帝下令將舍利送到衡州（Hengzhou，地名）的岳寺（Yue Temple，寺廟名），原名大明寺（Daming Temple，寺廟名），是陳宣帝（Chen Xuandi，人名）為思禪師（Si Chanshi，人名）所建立的。當船行駛到江陵（Jiangling，地名）時，遇到大風大浪，停靠在岸邊三天。風浪仍然沒有平息，又迫於行程的緊迫，憂慮得不知如何是好。於是他一心念佛，船竟然順利地在波濤中前進。隨即風平浪靜，船隻安全地順流而下。進入湘水（Xiang River，河流名）后，水流湍急，難以行進。他又像之前一樣唸佛，揚帆順利渡過。不到半個月就到達了衡州。到達岳寺后，發現寺廟靠近水邊，不適合建塔。他巡視山上的亭子，發現有一塊平坦的地方可以建造。正好在寺廟南面有一塊隱藏的石頭。凈辯於是手持香爐發願：『如果這裡適合建塔，希望降下祥瑞的感應。』隨即看到岳頂上，白雲從上而下，寬約一匹布，長四十里，到達選定的地基后，白雲旋轉了三圈，很久才散去。
【English Translation】 English version Later, he returned to the capital and always revered the cause of Buddhism. At that time, the Tang Dynasty was just beginning, and the world was not yet stable. He advocated establishing fasting and lecturing halls, following the tradition of Jingying Temple. He died of illness at the age of seventy, in the fifth year of the Wude era. Before his death, he washed himself clean, held an incense burner in his hand, and passed away peacefully as if he had seen something. Yan Zhi's conduct in the world was simple in clothing, not casually making friends, and always acting according to the times, avoiding suspicion. He always spoke in detail and carefully, deeply considering whether it would conflict with others. He also took care of helping animals, and his compassionate heart was always in his mind. He would weep at the slightest frustration. He did not neglect children and did not use corporal punishment such as whipping. Even if he was slightly offended, he would not care as if the wind had blown it away. He warned his family: 'I will be leaving soon, do not trouble others.' Therefore, he had a thorough understanding of the principle of impermanence.
釋凈辯 (Shi Jingbian, personal name), whose secular surname was Wei, was a native of 齊州 (Qizhou, place name). In his youth, he extensively studied Confucian classics and had some understanding of learning such as 丘索 (Qiusuo, ancient books). The thoughts of Confucius, Mozi, Zhuangzi, and Laozi were what he often discussed. Later, he suddenly became tired of the falseness of the world and lived in seclusion as a monk. He studied Buddhist scriptures and precepts and had some understanding of profound principles. In order to avoid fame and fortune, he lived in seclusion in the mountains and forests, studying Zen, stopping distracting thoughts, and thinking quietly. When the Sui Dynasty flourished Buddhism, he came to the capital, relied on 遠公 (Yuangong, personal name), and lived in 凈影寺 (Jingying Temple, temple name), further studying meditation. He also followed 法師 (Qian fashi, personal name) to study the Mahāyānasaṃgraha. After years of research, he eventually made this his career. Once, he had a conflict with an old friend over some matters, and the other party slandered him, but Jingbian never defended himself. After the matter was over, someone asked him the reason, and he replied: 'I thought that when we first met, our feelings were in harmony, like the strings of a zither, how can we talk about the other party's faults again because of the later separation?' People at the time thought he was of noble character. Later, the emperor ordered that the relics be sent to 岳寺 (Yue Temple, temple name) in 衡州 (Hengzhou, place name), formerly known as 大明寺 (Daming Temple, temple name), which was established by 陳宣帝 (Chen Xuandi, personal name) for 思禪師 (Si Chanshi, personal name). When the ship was sailing to 江陵 (Jiangling, place name), it encountered strong winds and waves and docked on the shore for three days. The wind and waves still had not subsided, and he was pressed for time, so he was worried and did not know what to do. So he single-mindedly recited the Buddha's name, and the ship actually moved forward smoothly in the waves. Immediately the wind and waves calmed down, and the ship sailed safely downstream. After entering 湘水 (Xiang River, river name), the water flow was turbulent and difficult to navigate. He recited the Buddha's name as before, and the sails were raised to cross smoothly. In less than half a month, he arrived in 衡州 (Hengzhou, place name). After arriving at 岳寺 (Yue Temple, temple name), he found that the temple was close to the water and was not suitable for building a pagoda. He inspected the pavilion on the mountain and found a flat place to build. It happened to be a hidden stone south of the temple. Jingbian then held an incense burner and vowed: 'If this place is suitable for building a pagoda, I hope that auspicious omens will descend.' Immediately, he saw that on the top of the mountain, white clouds descended from above, about a bolt of cloth wide and forty miles long. After reaching the selected foundation, the white clouds rotated three times before dispersing for a long time.
久自歇。又感異香形如削沈。收穫數斤氣煙倍世。道俗稱慶。因即構成。初此山僧顗禪師者。通鑑僧也。曾有一粒舍利。欲建大塔。在寺十年都無異相。及今送至乃揚瑞跡。黃白大小聚散不定。當下之日。衡山縣治顯明寺塔。放大光明遍照城邑。道俗同見。古老傳云。此寺立來三百餘年。但有善事必放光明。經今三度。將非帝王弘福思與眾同。感見之來誠有由矣。辯欣斯瑞跡。合集前後見聞之事。為感應傳一部十卷。后興禪定復請住之。大業末年終於此世。
論曰。夫吟嘯之鼓風雲。律調之通寒暑。物理相會有若自天。況乃神道玄謀。義乖恒應。而可思也。故聖人之為利也。權巧眾途示威雄以攝生。為敦初信現光明而授物。情在悟宗。規模之道既弘。汲引之功無墜。至於混小大之非有均彼我之恒儀。齊色心於性空。絕形有之流轉。幽通而揚化本。極變以達神源。斯道窮微非厝言也。然則教敷下土。匪此難弘。先以威權動之。后以言聲導之。轉發信然所以開萌漸也。像末澆競法就崩離。神力靜流通感殆絕。二石之世澄上揚名。兩蕭接統志公標德。備諸紀錄未敢詳之。頃世蒙俗情多浮濫。時陳靈相或加褒飾。考覈本據頓墜淫邪。妖異之諺林蒸。是非之論蜂起。至如觀音之拔濟。信而有徴。大聖之通夢華實相半。斯則
【現代漢語翻譯】 現代漢語譯本：很久之後，異香再次出現，形狀像削過的沉香。收穫了好幾斤，香氣和煙霧遠勝往常。僧人和俗人都為此慶賀，於是就建造起來。起初，這座山的僧人顗禪師（Yǐ Chánshī）是一位通曉佛法的僧人。他曾有一粒舍利（shèlì，佛教聖物，指佛陀或高僧火化后的遺物），想要建造一座大塔。在寺廟裡十年都沒有出現奇異的景象，而現在送到這裡卻顯現出祥瑞的跡象，黃白色的光芒，大小不一，時聚時散，變化不定。在舍利顯現的當天，衡山縣的縣衙和顯明寺的塔都放出巨大的光明，照亮了整個城邑，僧人和俗人都親眼看見。老人們相傳，這座寺廟建立以來三百多年，只要有善事發生，必定會放出光明，至今已經三次了。這難道不是因為帝王弘揚佛法，想要與大眾一同感受，所以才感應到這種景象的出現嗎？辯才對此祥瑞的跡象感到欣喜，彙集了前後所見所聞的事情，寫成了《感應傳》一部，共十卷。後來，興禪定又請他回來居住，大業末年在此圓寂。
論曰：吟唱和嘯叫能夠招來風雲，音律的和諧能夠溝通寒暑，物理的相互感應就像是自然而然的事情。更何況是神道的玄妙謀劃，其道理與恒常的規律相悖，難以用常理來思考。所以聖人爲了利益眾生，運用各種巧妙的方法，以大雄之力來攝受眾生，爲了堅定初學者的信心，顯現光明來傳授佛法，心意在於使眾生覺悟宗門。弘揚佛法的規模已經很大，汲引眾生的功德沒有衰退。至於混淆大小的差別，認為萬物並非真實存在，平等看待彼此的恒常規律，使色和心在性空中達到統一，斷絕形體的流轉，幽深地溝通並弘揚化導的根本，窮盡變化以達到神妙的本源。這種道理深奧微妙，不是隨便說說就能明白的。既然如此，那麼教法要傳播到下土，沒有這些就難以弘揚。先用威嚴和權力來震懾他們，然後用言語和聲音來引導他們，這樣才能逐漸開啟他們的智慧。末法時代，人們爭強好勝，佛法即將崩壞離散，神力寂靜，流通感應幾乎斷絕。二石的時代，澄上揚名，兩蕭接續統治，志公標榜德行。這些都記載在各種典籍中，不敢詳細敘述。近世以來，矇昧的世俗之情大多浮誇氾濫，有時會陳述一些靈異的景象，或者加以褒獎修飾。考覈其根本依據，卻發現已經墮入了淫邪。妖異的謠言像森林一樣茂盛，是非的議論像蜂群一樣涌起。至於觀音菩薩的拔濟救助，真實可信而且有徵驗。大聖的託夢，真實與虛幻各佔一半。這些就是...
【English Translation】 English version: After a long time, the extraordinary fragrance reappeared, its shape resembling carved sandalwood. Several pounds were harvested, and the aroma and smoke surpassed those of previous times. Monks and laypeople alike celebrated this event, and thus construction began. Initially, the monk Yǐ Chánshī (Yǐ Chánshī, a Chan master) of this mountain was a monk well-versed in Buddhist teachings. He once possessed a single śarīra (śarīra, Buddhist relics, referring to the remains of the Buddha or eminent monks after cremation) and desired to build a great pagoda. For ten years, no extraordinary signs appeared at the temple. However, upon its arrival here, auspicious signs manifested, with yellow and white light, varying in size, sometimes gathering and sometimes scattering, constantly changing. On the day the śarīra manifested, the magistrate's office of Hengshan County and the pagoda of Xianming Temple emitted great light, illuminating the entire city, which was witnessed by both monks and laypeople. According to ancient legends, this temple, since its establishment over three hundred years ago, has always emitted light whenever good deeds occur, and this has happened three times now. Could it be that the emperor, in promoting Buddhism, wished to share this experience with the masses, and thus this phenomenon was perceived? Biancai was delighted by these auspicious signs and compiled the events witnessed before and after into a work called 'Records of Miraculous Responses,' consisting of ten volumes. Later, Xing Chanding invited him back to reside there, and he passed away in this world at the end of the Daye era.
Commentary: The chanting and whistling can summon wind and clouds, and the harmony of musical notes can communicate with cold and heat. The mutual response of physical phenomena seems to occur naturally. How much more so are the profound plans of the divine path, whose principles contradict constant laws and are difficult to comprehend with ordinary reasoning. Therefore, the sages, in order to benefit sentient beings, employ various skillful means, using the power of the Great Hero to embrace them. To strengthen the faith of beginners, they manifest light to impart the Dharma, with the intention of enlightening beings to the essence of the teachings. The scale of propagating the Dharma is already vast, and the merit of guiding sentient beings has not declined. As for blurring the distinction between large and small, considering all things as not truly existent, equally regarding the constant laws of self and other, unifying form and mind in the emptiness of nature, severing the cycle of physical existence, profoundly communicating and promoting the root of transformation, and exhausting change to reach the source of the divine, these principles are profound and subtle and cannot be understood with mere words. If this is the case, then for the teachings to spread to the lower realms, it is difficult to propagate them without these means. First, awe them with authority and power, and then guide them with words and sounds, so that their wisdom can be gradually awakened. In the Dharma-ending age, people are competitive and contentious, and the Dharma is about to collapse and disintegrate. The power of the divine is silent, and the flow of miraculous responses is almost cut off. In the era of the Two Stones, Cheng Shang gained fame, and the Two Xiao continued to rule, with Zhi Gong proclaiming virtue. These are all recorded in various texts, and I dare not elaborate on them in detail. In recent times, the ignorant worldly sentiments are mostly extravagant and excessive, and sometimes they present miraculous phenomena or add praise and embellishments. Examining their fundamental basis, one finds that they have fallen into licentiousness and depravity. Heretical rumors flourish like a forest, and debates of right and wrong arise like swarms of bees. As for the saving grace of Avalokiteśvara (Guānyīn, the Bodhisattva of Compassion), it is trustworthy and has evidence. The dreams conveyed by the Great Sage are half real and half illusory. These are...
託事親蒙難免語意無涉余求想像實假冥緣故得有淪虛指。因斯以言良有以也。圓通之遊聖寺。昭達之涉仙宮。信其言焉。難窮事矣。前傳之敘蓬萊無乖鄙例。曩者顯宗通感。創開玄化之基。法本內傳具列靈通之應。或騰虛而現奇。或飛光而吐瑞。有晉嘉相雜沓臻焉。曇翼之感育王。陶侃之逢妙德。自後繁華難具陳矣。隋高建塔之歲。踴瑞紛綸。神光囑于群物。至澤通於疾癘。天花與甘露同降。靈芝共瑞鹿俱程。空遊仙聖結霧來儀。水族龜魚行鱗出聽。百有餘塔皆備潛通。君臣相慶緇素欣幸。其德榮明不可加也。然而當年即世或墜流言。俗習常談五福。欣其壽考通神。達命三畏君子所弘。及煬帝镕鑄高陽開模之始其像。頂含翠髻身曜紫金。靈光通普。顯五色之希寄。瑞花滿庭。開六彩之殊相。上下同泰無德稱焉。下詔圖之遠頒郡國。義當向斯厚澤荷福無疆。遺厥宗社如山之固。尋復兵饑薦集。宇內分崩。亡歷喪寶卒于身世。統詳終古五運非不推遷。近以情求殃慶迷其倚伏。又如聖母上天功高遂舉。輪王樹塔禍及兇終。何以明其然乎。信由業命之淳薄故。感報果之休咎耳。豈以恒人之耳目。而遠籌於三世之道哉。若夫卜商賈誼之為言。班彪季康之著論。但知混而謂之命。莫辯命之所以為然。何異見羅紈于篋笥。而未識成之
由機杼也。睹百穀于倉廩。而未知得之由稼穡也。儒之所云命也。釋之所云業也。命繫於業。業繫於心。心發其既參差。業成故亦無準。是以達命業之開士。知報熟而無辭。迷因果之恒人。謂徒言而不應。故馬遷嗟報施之爽。積疑而莫之通。范滂惑善惡之宜。含情而無以釋。斯皆睹流而不尋源。見一而不知二。覽釋門之弘教。豈復淪斯網哉。夫造業千端。感報萬緒。或始善而終惡。故先榮而後枯。或吉兇之雜起。故禍福而同萃。惟色一也。等面異而殊形。惟心一也。齊百化而無定。故無學或盡於此生往業終於即世。有縛感。由於既往受報。未止於今時。身子悟理之通人。常懷疾惱。目連威雄之達士。終纏碎身。至聖納謗于祇園。王子被讒于清眾。儒宗絕粒于陳壤。堯湯遭變于中原。雖玄素之相或乖。而業命之緣無爽。是知文煬大寶。往福終於此世。崇建塔像。今業起于將來。交運相投。無識因之致惑。隋遭兩鏡。通命豈其然乎。復有深宮法濟。寄神祝而鎖災。慧日法安。憑研石而流水。轉明之越巨浸。通達之沐炎湯。瓊公拜而邪象崩。道英終而大地轉。斯德眾矣其徒繁矣。既云神化。固不可以由來擬之。輒敘篇中識僧倫之難偶耳。
續高僧傳卷第二十六 大正藏第 50 冊 No. 2060 續高僧傳
【現代漢語翻譯】 現代漢語譯本：譬如操作織布機的人，每天都看到無數的布匹從織機上產出，卻不知道這些布匹是由耕種和收穫糧食而來。儒家所說的『命』，佛教所說的『業』，命是依附於業的，而業又取決於心。當心中的念頭開始出現差異時，所造的業也變得沒有準則。因此，通達命和業的開悟之人，明白果報成熟時無需怨言。而迷惑于因果的普通人，卻認為談論因果沒有應驗。所以司馬遷感嘆善惡報應的錯亂，積累了疑惑卻無法理解。范滂困惑於行善作惡的適宜，心中充滿疑惑卻無法解釋。這些都是隻看到事物的表面現象而不去追尋根源，只看到事物的一個方面而不知道還有另一方面。如果能瞭解佛教廣大的教義，又怎麼會沉溺於這樣的困境呢？ 造業的方式有千千萬萬種，所感得的果報也有萬萬千千種。有的人開始是好的，最終卻變得壞的，所以先榮耀而後衰敗。有的人吉兇之事交替發生，所以禍與福同時降臨。就像顏色只有一種，但因為觀察的角度不同而呈現出不同的形狀。心也只有一個，卻能產生千變萬化的現象而沒有定性。所以沒有學問的人，或者在此生就結束了過去的業報，或者過去的業報在此生才最終結束。有的是被束縛的感受，是由於過去所造的業而今生才承受果報，還沒有在今生停止。身子（Śāriputra，舍利弗）是悟通道理的人，卻常常懷有疾病的煩惱。目連（Maudgalyāyana，目犍連）是威猛雄壯的得道之人，最終卻遭遇被打碎身體的慘禍。至聖（佛陀）在祇園（Jetavana，祇樹給孤獨園）受到誹謗，王子（可能是指某些王子出家后）在清凈的僧團中被人誣陷。儒家的宗師（孔子）在陳國斷糧，堯和湯這樣的聖人在中原地區遭遇變故。雖然玄妙和淺顯的事物有時會相互矛盾，但業和命的因緣關係是不會有差錯的。由此可知，文煬（可能是指歷史人物）擁有巨大的財富，是過去所修的福報在此生結束。崇建佛塔和佛像，是今生所造的業將在未來產生果報。各種因緣交織在一起，沒有智慧的人因此產生迷惑。隋朝遭遇兩面鏡子的故事（典故，比喻因果報應），通達命運的人難道會是這樣嗎？ 還有深宮中的法濟（僧人名），通過寄託神靈的祝禱來鎖住災難。慧日（僧人名）和法安（僧人名），憑藉磨石來引流水。轉明（僧人名）橫渡巨大的水流，通達（僧人名）沐浴在炎熱的湯水中。瓊公（僧人名）一拜，邪惡的形象就崩塌了。道英（僧人名）圓寂，大地都震動了。這些僧人的德行是多麼高尚啊，他們的徒弟是多麼眾多啊！既然說是神力感化，當然不能用常理來推測。我只是在篇中敘述這些高僧，他們的品行是難以遇到的。
出自《續高僧傳》卷第二十六 《大正藏》第 50 冊 No. 2060 《續高僧傳》
【English Translation】 English version: It's like a person operating a loom, seeing countless fabrics produced from the loom every day, yet not knowing that these fabrics come from cultivating and harvesting grain. What the Confucians call 'fate' (命, mìng), the Buddhists call 'karma' (業, yè). Fate is dependent on karma, and karma depends on the mind. When the thoughts in the mind begin to differ, the karma created also becomes without a standard. Therefore, the enlightened ones who understand fate and karma know that when the retribution matures, there is no need to complain. But ordinary people who are confused about cause and effect think that talking about cause and effect is not effective. So Sima Qian (司馬遷) lamented the disorder of good and evil retribution, accumulating doubts but unable to understand. Fan Pang (范滂) was confused about the appropriateness of doing good and evil, his heart full of doubts but unable to explain. These are all seeing only the surface phenomena of things without seeking the source, seeing only one aspect of things without knowing that there is another aspect. If one can understand the vast teachings of Buddhism, how could one be trapped in such a predicament? There are thousands upon thousands of ways to create karma, and there are also tens of thousands of kinds of retributions that are felt. Some people start out good but eventually become bad, so they are glorious first and then decline. Some people have alternating good and bad events, so misfortune and fortune come together. Just like color is only one, but it presents different shapes because of different angles of observation. The mind is also only one, but it can produce thousands of phenomena without being fixed. Therefore, those without learning either end their past karma in this life, or their past karma finally ends in this life. Some are bound by feelings, which are due to the karma created in the past and the retribution is suffered in this life, and it has not stopped in this life. Śāriputra (身子, 舍利弗), a person who understands the truth, often has the troubles of illness. Maudgalyāyana (目連, 目犍連), a brave and mighty enlightened person, eventually suffered the tragedy of being smashed to pieces. The Most Holy One (the Buddha) was slandered in Jetavana (祇園, 祇樹給孤獨園), and the prince (possibly referring to some princes after they left home) was slandered in the pure Sangha. The Confucian master (Confucius) ran out of food in the state of Chen, and sages like Yao and Tang encountered changes in the Central Plains. Although the mysterious and the superficial may sometimes contradict each other, the causal relationship between karma and fate will not be wrong. From this we can know that Wen Yang (文煬, possibly referring to a historical figure) possessed great wealth, which was the end of the blessings cultivated in the past in this life. Building pagodas and Buddha statues is the karma created in this life that will produce retribution in the future. Various causes and conditions are intertwined, and those without wisdom are confused by this. The story of the two mirrors encountered in the Sui Dynasty (a metaphor for karmic retribution), could those who understand fate be like this? There is also Fa Ji (法濟, a monk's name) in the deep palace, who locks in disasters through prayers entrusted to spirits. Hui Ri (慧日, a monk's name) and Fa An (法安, a monk's name) rely on grinding stones to draw flowing water. Zhuan Ming (轉明, a monk's name) crossed huge currents, and Tong Da (通達, a monk's name) bathed in hot water. When Qiong Gong (瓊公, a monk's name) bowed, the evil image collapsed. When Dao Ying (道英, a monk's name) passed away, the earth shook. How noble are the virtues of these monks, and how numerous are their disciples! Since it is said to be the transformation of spiritual power, of course it cannot be speculated with common sense. I am just narrating these eminent monks in this chapter, and their character is difficult to encounter.
From the Continued Biographies of Eminent Monks, Volume 26 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
續高僧傳卷第二十七
大唐西明寺沙門釋道宣撰
遺身篇第七 正傳十二 附見二
南齊蜀部會州寺沙門釋法凝傳一
周益部沙門釋僧崖傳二
周雍州逸沙門釋普圓傳三
隋終南山沙門釋普濟傳四(又普濟)
隋京師郊南逸僧釋普安傳五
隋九江廬山沙門釋大志傳六
唐偽鄭沙門釋知命傳七
唐京師弘福寺釋玄覽傳八
唐京師弘善寺釋法曠傳九
唐終南豹林谷沙門釋會通傳十
唐梓州沙門紹阇梨傳十一
唐雍州新豐福緣寺釋道休傳十二
釋法凝。會州人也。俗姓龐氏。初齊武帝夢遊齊山。不知在何州縣。散頒天下覓之。時會州父老奏稱。去州城北七里。臣人山是舊號齊山。武帝遣于上立精舍。度僧給田業。凝以童子在先得度。專心持戒道德日新。月六年三齋供不斷。但以坐禪爲念。出禪則誦經。恒常入禪。百姓爭往看。而不敢入。唯于窗中遙見。動經一月。出猶不食。大德名僧多往勸之。雖復進食漸漸微少。後年至七十。于佛像前置座而坐。初燒一指晝夜不動。火然及臂。諸人與弟子欲往撲滅。及有叫喚者。復有禁止不聽者。臂然火焰彌熾。遂及身。七日七夜。時俗男女有號哭自捶者。又有頂禮讚嘆者。至身盡
【現代漢語翻譯】 現代漢語譯本
續高僧傳卷第二十七
大唐西明寺沙門釋道宣撰
遺身篇第七 正傳十二 附見二
南齊蜀部會州寺沙門釋法凝傳一
周益部沙門釋僧崖傳二
周雍州逸沙門釋普圓傳三
隋終南山沙門釋普濟傳四(又普濟)
隋京師郊南逸僧釋普安傳五
隋九江廬山沙門釋大志傳六
唐偽鄭沙門釋知命傳七
唐京師弘福寺釋玄覽傳八
唐京師弘善寺釋法曠傳九
唐終南豹林谷沙門釋會通傳十
唐梓州沙門紹阇梨傳十一
唐雍州新豐福緣寺釋道休傳十二
釋法凝，會州人，俗姓龐。當初，齊武帝夢中游歷齊山（山名），不知在哪個州縣，便下令在全國尋找。當時會州的老百姓上奏說，距離州城北七里，臣人山就是以前所說的齊山。武帝便派人在山上建立精舍，度化僧人，供給田地產業。法凝從小就在這裡出家，專心持戒，道德日益精進，每月六年都進行齋供，從不間斷，一心只想著坐禪。出禪之後就誦經，經常入禪。百姓們爭相前往觀看，但不敢進入，只能在窗外遠遠地看。有時入禪長達一個月，出來后仍然不吃東西。許多有德行的高僧多次前去勸說他，即使進食也漸漸減少。後來到了七十歲，他在佛像前設定座位坐下，開始燒一根手指，晝夜不動。火燒到手臂，眾人和弟子想要去撲滅，有的叫喊，有的禁止不讓撲滅。手臂上的火焰越來越旺盛，最終燒到了全身，持續了七天七夜。當時的百姓，無論男女，有的號哭捶胸，有的頂禮讚嘆，直到身體完全燒盡。
【English Translation】 English version
Continuation of Biographies of Eminent Monks, Volume 27
Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Chapter 7: Abandoning the Body; 12 Main Biographies; 2 Supplementary Accounts
Biography 1: Śramaṇa Shi Faning of Huizhou Temple in the Shubu Region of the Southern Qi Dynasty
Biography 2: Śramaṇa Shi Sengyai of Yibu in the Zhou Dynasty
Biography 3: Śramaṇa Shi Puyuan, a Recluse of Yongzhou in the Zhou Dynasty
Biography 4: Śramaṇa Shi Puji of Zhongnan Mountain in the Sui Dynasty (also Puji)
Biography 5: Śramaṇa Shi Puan, a Recluse South of the Capital in the Sui Dynasty
Biography 6: Śramaṇa Shi Dazhi of Mount Lu in Jiujiang during the Sui Dynasty
Biography 7: Śramaṇa Shi Zhiming of the Pseudo-Zheng Dynasty during the Tang Dynasty
Biography 8: Śramaṇa Shi Xuanlan of Hongfu Temple in the Capital during the Tang Dynasty
Biography 9: Śramaṇa Shi Fakuang of Hongshan Temple in the Capital during the Tang Dynasty
Biography 10: Śramaṇa Shi Huitong of Leopard Forest Valley in Zhongnan Mountain during the Tang Dynasty
Biography 11: Śramaṇa Shao Ajali of Zizhou during the Tang Dynasty
Biography 12: Śramaṇa Shi Daoxiu of Fuyuan Temple in Xinfeng, Yongzhou during the Tang Dynasty
Shi Faning was a native of Huizhou, with the lay surname Pang. Initially, Emperor Wu of the Southern Qi Dynasty dreamed of traveling to Mount Qi (mountain name), but he did not know in which prefecture or county it was located. He issued an edict to search for it throughout the country. At that time, the elders of Huizhou reported that seven li north of the city, Chenren Mountain was formerly known as Mount Qi. Emperor Wu then sent people to build a vihara on the mountain, ordain monks, and provide land and property. Faning was ordained here as a child, dedicating himself to upholding the precepts, and his morality improved daily. He observed the six-day fast every month without interruption, focusing solely on meditation. After meditation, he would recite scriptures, constantly entering meditation. The people flocked to watch, but dared not enter, only observing from afar through the windows. Sometimes he would meditate for as long as a month, and still not eat upon emerging. Many virtuous and eminent monks came to advise him, but even when he did eat, he consumed less and less. Later, at the age of seventy, he set up a seat in front of the Buddha statue and sat down, beginning to burn one of his fingers, remaining motionless day and night. When the fire reached his arm, the people and disciples wanted to extinguish it, some shouting, others forbidding it. The flames on his arm grew stronger and stronger, eventually engulfing his entire body, lasting for seven days and seven nights. At that time, the people, both men and women, some wept and beat their chests, while others prostrated and praised, until his body was completely burned.
唯一聚灰。眾共理之。于上起塔。今唯有一精舍在。余皆摧滅。
釋僧崖。姓牟氏。祖居涪陵。晉義熙九年。朱齡石伐蜀涪陵獽三百家。隨軍平討。因止於廣漢金淵山谷。崖即其後也。而童幼少言不雜俳戲。每遊山泉必先禮而後飲。或諦視不瞬。坐以終日。人問其故。答曰。是身可惡。我思之耳。后必燒之。及年長從戎。毅然剛正。嘗隨伴捕魚。得己分者用投諸水。謂伴曰。殺非好業。我今舉體皆現生瘡。誓斷獵矣。遂燒其獵具。時獽首領數百人。共筑池塞。資以養魚。崖率家僮往彼觀望。忽有異蛇長尺許。頭尾皆赤。須臾長大乃至丈餘。圍五六尺。獽眾奔散。蛇便趣水。舉尾入云。赤光遍野。久之乃滅。尋爾眾聚。具論前事。崖曰。此無憂也。但斷殺業。蛇不害人。又勸停池堰。眾未之許。俄而堤防決壞。時依悉禪師。施力供侍雖充驅使而言語訥澀舉動若癡。然一對一言時合大理。經留數載無所異焉。至玄冬之月。禪師患足冷。命之取火。乃將大爐炎炭。直頓於前。禪師責之曰。癡人何煩汝許多火。乃正色答曰。須火卻寒。得火嫌熱。孰是癡人。情性若斯何由得道。禪師謂曰。汝不畏熱。試將手置火中。崖即應聲將指置火中。振吒作聲。卒煙涌出。都不改容。禪師陰異之。未即行敬。又以他日。諸弟子曰。崖
【現代漢語翻譯】 現代漢語譯本： 唯一留存的只有灰燼。眾人共同清理這片地方，並在上面建造佛塔。如今只剩下一座精舍，其餘的都已摧毀。
釋僧崖，姓牟，祖籍涪陵。晉義熙九年（公元413年），朱齡石討伐蜀地，涪陵的獽族有三百戶人家跟隨軍隊平定叛亂。於是就在廣漢金淵山谷定居下來。僧崖就是他們的後代。他從小就沉默寡言，不參與嬉戲打鬧。每次遊玩山泉，必定先禮拜，然後才飲用泉水。有時會專注地凝視，一動不動地坐上一整天。別人問他原因，他回答說：『這身體令人厭惡，我正在思考它。最終必定會被焚燒。』等到長大后，他參軍，剛毅正直。曾經跟隨同伴捕魚，將自己分到的魚都扔回水中。他對同伴說：『殺生不是好的行業。我現在渾身都長滿了因殺生而產生的瘡，發誓要斷絕打獵。』於是燒燬了他的獵具。當時有數百名獽族首領，共同築起水池堤壩，用來養魚。僧崖帶領家僕前去觀看。忽然出現一條奇異的蛇，長約一尺，頭尾都是紅色的。一會兒就長大到一丈多長，腰圍五六尺。獽族眾人四處奔散。蛇就朝著水裡游去，舉起尾巴進入雲中，紅色的光芒照亮了整個原野。過了很久才消失。不久，眾人聚集在一起，詳細地講述了剛才發生的事情。僧崖說：『這沒什麼可擔心的。只要斷絕殺生，蛇就不會害人。』他又勸說停止修建水池堤壩，眾人沒有答應。不久，堤壩就決堤潰壞了。當時有一位依悉禪師，盡力供養侍奉，雖然像個僕人一樣被驅使，但言語遲鈍，舉動也像個癡呆的人。然而，一對一交談時，卻能說出深刻的道理。在這裡住了幾年，沒有什麼特別之處。到了寒冷的冬天，禪師覺得腳冷，命令他去取火。他就拿來一個大火爐，裡面裝著燃燒的木炭，直接放在禪師面前。禪師責備他說：『癡人，何必拿這麼多火來？』僧崖卻正色回答說：『需要火的時候覺得寒冷，得到火又嫌棄太熱，誰才是癡人？』像你這樣情性不定，怎麼能夠得道？禪師對他說：『你不怕熱，試試把手放在火中。』僧崖立刻答應，將手指放在火中，發出噼啪的響聲，冒出濃煙，但他面不改色。禪師暗自感到驚異，但沒有立刻表示敬意。又過了幾天，禪師對眾弟子說：『僧崖』
【English Translation】 English version: Only ashes remain. The people together cleared the area and built a pagoda on it. Now only one monastery remains, the rest have been destroyed.
The monk Sengyai, whose surname was Mou, his ancestral home was Fuling. In the ninth year of the Yixi reign of the Jin Dynasty (413 AD), Zhu Lingshi attacked Shu, and three hundred families of the Rong people of Fuling followed the army to quell the rebellion. So they settled in the Jinyuan valley of Guanghan. Sengyai was their descendant. From childhood, he was taciturn and did not participate in playful games. Every time he visited a mountain spring, he would first pay homage and then drink the spring water. Sometimes he would stare intently, sitting still for a whole day. When people asked him why, he replied: 'This body is disgusting, I am thinking about it. Eventually it will be burned.' When he grew up, he joined the army, being resolute and upright. He once followed his companions to fish, throwing the fish he received back into the water. He said to his companions: 'Killing is not a good profession. Now my whole body is covered with sores caused by killing, and I vow to give up hunting.' So he burned his hunting tools. At that time, there were hundreds of Rong leaders who jointly built a pool dam to raise fish. Sengyai led his servants to watch. Suddenly, a strange snake appeared, about a foot long, with a red head and tail. In a moment, it grew to more than ten feet long, with a circumference of five or six feet. The Rong people scattered in all directions. The snake swam towards the water, raised its tail into the clouds, and the red light illuminated the entire field. It disappeared after a long time. Soon, the people gathered together and told in detail what had just happened. Sengyai said: 'There is nothing to worry about. As long as you stop killing, the snake will not harm people.' He also advised them to stop building the pool dam, but the people did not agree. Soon, the dam collapsed. At that time, there was a Zen master Yixi, who tried his best to serve and attend to him. Although he was driven like a servant, he was slow to speak and acted like a fool. However, when talking one-on-one, he could speak profound truths. He lived here for several years without anything special happening. In the cold winter month, the Zen master felt cold feet and ordered him to fetch fire. He brought a large stove with burning charcoal and placed it directly in front of the Zen master. The Zen master rebuked him and said: 'Fool, why bring so much fire?' Sengyai replied sternly: 'When you need fire, you feel cold, and when you get fire, you嫌棄it is too hot, who is the fool?' How can you attain the Dao with such an unstable nature? The Zen master said to him: 'If you are not afraid of heat, try putting your hand in the fire.' Sengyai immediately agreed and put his finger in the fire, making a crackling sound and emitting thick smoke, but his face did not change. The Zen master secretly felt surprised, but did not immediately show respect. A few days later, the Zen master said to the disciples: 'Sengyai'
耐火。共推之火爐。被燒之處皆併成瘡。而忻笑自如。竟無痛色。諸弟子等具咨禪師。禪師喚來謂曰。汝於此學佛法。更莫漫作舉動或亂百姓。答曰。若不苦身焉得成道。如得出家一日便足。禪師遂度出家。自為剃髮。但覺鬢鬚易除猶如自落。禪師置刀于地。攝衣作禮曰。崖法師來。為我作師。我請為弟子。崖謙謝而已。既法衣著體。四輩尊崇歸命輸誠。無所吝惜。或有疾病之處。往到無不得除。三十年間大弘救濟。年逾七十心力尚強。以周武成元年六月。于益州城西路首。以布裹左右五指燒之。有問燒指可不痛耶。崖曰。痛由心起。心既無痛。指何所痛。時人同號以為僧崖菩薩。或有問曰。似有風疾。何不治之。答曰。身皆空耳。知何所治。又曰。根大有對。何謂為空。答曰。四大五根復何住耶。眾服其言。孝愛寺兌法師者。有大見解。承崖發跡。乃率弟子數十人往彼禮敬。解衣施之顧大眾曰。真解波若非徒口說。由是道俗通集倍加崇信。如是經日。左手指盡火次掌。骨髓沸上涌。將滅火焰。乃以右手殘指。挾竹挑之。有問其故。崖曰。緣諸眾生不能行忍。今勸不忍者忍不燒者燒耳。兼又說法勸勵。令行慈斷肉。雖煙焰俱熾以日繼夕並燒二手。眉目不動。又為四眾說法誦經。或及諸切詞要義。則頷頭微笑。時或心怠
【現代漢語翻譯】 現代漢語譯本 僧崖（僧人的名字）在耐火（地名）的地方，人們共同用火爐燒他。被燒的地方都變成了瘡，但他卻高興地笑著，好像沒有痛苦一樣。弟子們把這件事告訴了禪師。禪師把他叫來說：『你在這裡學習佛法，不要隨便做出擾亂百姓的事情。』僧崖回答說：『如果不苦修自身，怎麼能得道呢？如果能出家一天，我就滿足了。』禪師於是為他剃度出家，親自為他剃髮。只覺得鬢鬚很容易剃掉，就像自己脫落一樣。禪師把剃刀放在地上，整理衣袍，作揖說：『崖法師來了，請您做我的老師，我願意做您的弟子。』崖法師謙虛地推辭了。既然穿上了法衣，四眾弟子都尊敬他，歸順他，真心誠意地供養他，沒有絲毫吝惜。有人生病了，去求他，沒有不被治好的。三十年間，他大力弘揚佛法，救濟眾生。年過七十，心力仍然很強。在周武成元年六月，在益州（地名）城西的路邊，用布包著左右手的五個手指燒。有人問他：『燒手指難道不痛嗎？』僧崖說：『痛由心生，心既然沒有痛，手指又有什麼痛呢？』當時的人都稱他為僧崖菩薩。有人問他說：『您好像有風疾（疾病名），為什麼不治療呢？』他回答說：『身體都是空的，知道要治療什麼呢？』又問：『根大有對（佛教術語），為什麼說是空呢？』他回答說：『四大五根（佛教術語）又住在哪裡呢？』眾人都佩服他的話。孝愛寺（寺廟名）的兌法師（法師名），很有見解，聽說僧崖的事蹟，就帶領幾十個弟子去禮敬他，脫下衣服佈施給他，對大眾說：『這才是真正理解波若（般若的另一種音譯，佛教術語），不是光用嘴說。』因此，僧俗大眾都聚集起來，更加崇敬他，信奉他。這樣過了幾天，左手的指頭燒完了，火燒到手掌，骨髓沸騰涌出，快要熄滅火焰。他就用右手剩下的指頭，夾著竹子挑起火焰。有人問他原因，僧崖說：『因為眾生不能忍耐，現在勸那些不能忍耐的人忍耐，勸那些不燒的人燒。』他還說法勸勉，讓人行慈悲，斷絕肉食。雖然煙焰熾盛，從早到晚都在燒雙手，但他眉目不動。又為四眾說法誦經，有時說到精闢的詞句和重要的意義，就點頭微笑。有時心裡懈怠
【English Translation】 English version The monk Yai (name of the monk), at Naihuo (place name), was burned by the people together with a stove. The places that were burned all became sores, but he smiled happily, as if there was no pain. The disciples told the Zen master about this. The Zen master called him and said, 'You are here to study Buddhism, do not casually do things that disturb the people.' Monk Yai replied, 'If you do not cultivate yourself with hardship, how can you attain the Tao? If I can become a monk for one day, I will be satisfied.' The Zen master then tonsured him and ordained him as a monk, personally shaving his head. He only felt that the sideburns were easy to shave off, as if they were falling off by themselves. The Zen master put the razor on the ground, tidied his robes, and bowed, saying, 'Dharma Master Yai has come, please be my teacher, I am willing to be your disciple.' Dharma Master Yai humbly declined. Since he put on the Dharma robe, the fourfold assembly of disciples respected him, submitted to him, and sincerely offered to him, without the slightest stinginess. If someone was sick, they would go to him, and none would not be cured. In the thirty years, he vigorously promoted Buddhism and relieved sentient beings. Over seventy years old, his mind and strength were still strong. In June of the first year of Zhou Wucheng, on the side of the road west of Yizhou (place name), he wrapped the five fingers of his left and right hands with cloth and burned them. Someone asked him, 'Does it not hurt to burn your fingers?' Monk Yai said, 'Pain arises from the mind, since the mind has no pain, what pain is there in the fingers?' At that time, people called him Monk Yai Bodhisattva. Someone asked him, 'You seem to have wind disease (name of the disease), why don't you treat it?' He replied, 'The body is all empty, what do you know to treat?' He also asked, 'The great roots have opposites (Buddhist term), why do you say it is empty?' He replied, 'Where do the four great elements and five roots (Buddhist term) reside?' Everyone admired his words. Dharma Master Dui (name of the Dharma Master) of Xiao'ai Temple (name of the temple), had great insight, heard of the deeds of Monk Yai, and led dozens of disciples to pay homage to him, took off his clothes and gave them to him, and said to the public, 'This is the true understanding of Prajna (another transliteration of Prajna, Buddhist term), not just talking about it.' Therefore, the monks and laypeople gathered together, and even more respected him and believed in him. After a few days, the fingers of his left hand were burned, the fire burned to the palm, the bone marrow boiled and gushed out, and the flame was about to go out. He used the remaining fingers of his right hand to pick up the flame with bamboo. Someone asked him the reason, Monk Yai said, 'Because sentient beings cannot endure, now I advise those who cannot endure to endure, and advise those who do not burn to burn.' He also preached and exhorted people to practice compassion and abstain from meat. Although the smoke and flames were blazing, he burned his hands from morning to night, but his eyebrows did not move. He also preached and recited scriptures for the fourfold assembly, and sometimes when he spoke of incisive words and important meanings, he would nod and smile. Sometimes he was mentally lazy
。私有言者。崖顧曰。我在山中初不識字。今聞經語。句句與心相應。何不至心靜聽。若乖此者則空燒此手。何異樵頭耶。於是大眾懔然莫不專到。其後復告眾曰。末劫輕慢心轉薄淡。見像如木頭。聞經如風過馬耳。今為寫大乘經教故燒手滅身。欲令信重佛法也。闔境士女聞者皆來繞數萬匝。崖夷然澄靜。容色不動。頻集城西大道。談論法化。初有細雨殆將沾漬。便斂心入定。即雲散月明。而燒臂掌骨五枚如殘燭燼。忽然各生並長三寸。白如珂雪。僧尼僉曰。若菩薩滅后。愿奉舍利起塔供養。崖乃以口嚙新生五骨。㧋而折之。吐施大眾曰。可為塔也。至七月十四日。忽有大聲狀如地動天裂。人畜驚駭。于上空中或見犬羊龍蛇軍器等象。少時還息。人以事問崖曰。此無苦也。驚睡三昧耳。吾欲捨身。可辦供具。時孝愛寺導禪師。戒行清苦耆年大德。舍六度錫杖並及紫被贈崖。入火揵為。僧淵遠送班納。意願隨身。於時人物諠擾。施財山積。初不知二德所送物也。至明日平旦。忽告侍者法陀曰。汝往取導師錫杖紫被及納袈裟來為吾著之。便往造焚身所。於時道俗十餘萬衆擁輿而哭。崖曰。但守菩提心。義無哭也。便登高座為眾說法。時舉目視於薪𧂐。欣然獨笑。乃傾右脅而寢。都無氣息。狀若木偶。起問曰。時將欲至。仍
下足白僧曰。佛法難值宜共護持。先所積柴疊以為樓。高數丈許。上作幹麻小室以油潤之。崖緩步至樓。繞旋三匝。禮拜四門便登其上。馮欄下望令念般若。有施主王撰懼曰。我若放火便燒聖人。將獲重罪。崖陰知之。告撰上樓。臂摩頂曰。汝莫憂造樓得罪。乃大福也。促令下火。皆畏之置炬著地。崖以臂挾炬。先燒西北次及西南。麻燥油濃赫然熾合。于盛火中放火設禮。比第二拜。身面焦炘。重複一禮。身踣炭上。及薪盡火滅。骨肉皆化。惟心尚存。赤而且濕。肝腸脾胃猶自相連。更以四十車柴燒之。腸胃雖卷。而心猶如本。兌法師乃命收取葬于塔下。今在寶園寺中。初未燒前。有問者曰。菩薩滅度愿示瑞相。崖曰。我身可盡心不壞也。眾謂心神無形不由燒蕩。及後心存。方知先見留以一心之不朽也。然崖自生及終。頻現異相。有數十條。曾於一家將欲受戒。無何笑曰。將舍寶物生疑慮耶。眾相推問。有楊氏婦欲施銀釵。恐夫責及。因決舍之。有孝愛寺僧佛與者。偏嗜飲啖流俗落度。隨崖輿后。私發願曰。今值聖人誓斷酒肉。及返至寺見黃色人曰。汝能斷肉大好。汝若食一眾生肉。即食一切眾生肉。若又食者。即食一切父母眷屬肉矣。必欲食者當如死屍中蟲。蟲即肉也。又曰。有六時念善大好。若不能具一時亦好。
【現代漢語翻譯】 現代漢語譯本： 下足白僧說：『佛法難得，應該共同護持。』先前積累的木柴堆疊成樓，高數丈左右，上面用浸過油的幹麻做成小室。崖和尚緩緩走到樓前，繞著樓旋轉三圈，向四個方向禮拜，然後登上樓。他靠著欄桿向下望，讓大家唸誦《般若經》。施主王撰擔心地說：『我如果放火，就會燒到聖人，將要獲得重罪。』崖和尚暗中知道他的想法，告訴王撰上樓，用手臂摩著他的頭頂說：『你不要擔心建造樓會獲罪，這是大福德啊。』催促他點火。大家都害怕，把火炬放在地上。崖和尚用手臂夾著火炬，先燒西北角，然後燒西南角，幹麻乾燥，油很濃，火焰猛烈地燃燒起來。他在熊熊大火中放火，行設禮。到第二次禮拜時，身體和麵部都燒焦了。再次禮拜后，身體倒在炭上。等到木柴燒盡，火熄滅，骨肉都化為灰燼，只有心還存在，是紅色而且濕潤的。肝臟、腸子、脾臟、胃仍然互相連線。又用四十車木柴焚燒它，腸胃雖然捲曲，而心仍然像原來一樣。兌法師於是命令人們收取它，埋葬在塔下，現在就在寶園寺中。最初未焚燒之前，有人問他說：『菩薩圓寂，希望顯示瑞相。』崖和尚說：『我的身體可以燒盡，心不會壞滅。』眾人都認為心神無形，不會被燒燬。等到後來心仍然存在，才知道他先前的預見，留下了這顆不朽的心。崖和尚從出生到圓寂，多次顯現奇異的景象，有數十條。他曾經在一家將要受戒，忽然笑著說：『將要捨棄寶物，卻產生疑慮嗎？』眾人互相詢問，得知有楊氏婦人想要施捨銀釵，擔心丈夫責備，因此決定捨棄。有孝愛寺的僧人佛與，偏愛飲酒吃肉，行為庸俗，跟隨在崖和尚的轎子後面，私下發愿說：『如今遇到聖人，我發誓斷絕酒肉。』等到返回寺廟，看見一個黃色的人說：『你能夠斷絕肉食，非常好。你如果吃一個眾生的肉，就是吃一切眾生的肉。如果再吃，就是吃一切父母眷屬的肉了。』如果一定要吃，應當像死屍中的蟲子一樣，蟲子就是肉。』又說：『有六時念善，非常好。如果不能全部做到，一時也好。』 English version: The monk Xiazu Bai said, 'The Buddha-dharma is rare and precious; we should protect and uphold it together.' He had previously accumulated firewood, which was stacked to form a tower, several zhang (丈, a unit of length) in height. On top, a small room was made of dried hemp soaked in oil. Cliff slowly walked to the tower, circumambulated it three times, and bowed to the four directions before ascending it. Leaning on the railing, he looked down and instructed everyone to recite the Prajna Sutra. The benefactor Wang Zhuan, fearing, said, 'If I set fire, I will burn the sage and incur a grave offense.' Cliff secretly knew his thoughts and told Wang Zhuan to come up to the tower. He stroked Wang's head with his arm and said, 'Do not worry about incurring sin by building the tower; it is a great blessing.' He urged him to light the fire. Everyone was afraid and placed the torch on the ground. Cliff, with the torch held under his arm, first burned the northwest corner, then the southwest corner. The dried hemp was dry, and the oil was thick, so the flames blazed fiercely. In the raging fire, he set fire and performed the ritual. By the second bow, his body and face were scorched. After another bow, his body fell onto the embers. When the firewood was exhausted and the fire extinguished, his bones and flesh had all turned to ashes. Only his heart remained, red and moist. His liver, intestines, spleen, and stomach were still connected. More firewood, forty cartloads, was used to burn it. Although the intestines and stomach were curled, the heart remained as it was originally. The Dharma Master Dui then ordered people to collect it and bury it under the pagoda, which is now in Baoyuan Temple (寶園寺). Before the initial burning, someone asked him, 'Bodhisattva, as you enter Nirvana, may you show an auspicious sign.' Cliff said, 'My body can be exhausted, but my heart will not be destroyed.' Everyone thought that the mind and spirit were formless and could not be burned. Only after the heart remained did they realize his foresight, leaving behind this indestructible heart. From Cliff's birth to his death, he frequently manifested extraordinary signs, numbering in the dozens. Once, he was at a family's home about to receive precepts when he suddenly laughed and said, 'Are you having doubts about giving up treasures?' The people asked each other, and it was learned that a woman named Yang wanted to donate a silver hairpin but feared her husband's reproach, so she decided to donate it. There was a monk named Fo Yu (佛與) from Xiaoai Temple (孝愛寺) who was fond of drinking and eating meat, behaving like a layman. He followed behind Cliff's carriage and secretly vowed, 'Now that I have met a sage, I vow to abstain from alcohol and meat.' When he returned to the temple, he saw a yellow-colored person who said, 'It is very good that you can abstain from meat. If you eat the flesh of one sentient being, you are eating the flesh of all sentient beings. If you eat again, you are eating the flesh of all your parents and relatives.' If you must eat, you should be like the worms in a corpse; the worms are meat.' He also said, 'It is very good to contemplate goodness at the six times of the day. If you cannot do it all, doing it at one time is also good.'
【English Translation】 The monk Xiazu Bai said, 'The Buddha-dharma is rare and precious; we should protect and uphold it together.' He had previously accumulated firewood, which was stacked to form a tower, several zhang (丈, a unit of length) in height. On top, a small room was made of dried hemp soaked in oil. Cliff slowly walked to the tower, circumambulated it three times, and bowed to the four directions before ascending it. Leaning on the railing, he looked down and instructed everyone to recite the Prajna Sutra. The benefactor Wang Zhuan, fearing, said, 'If I set fire, I will burn the sage and incur a grave offense.' Cliff secretly knew his thoughts and told Wang Zhuan to come up to the tower. He stroked Wang's head with his arm and said, 'Do not worry about incurring sin by building the tower; it is a great blessing.' He urged him to light the fire. Everyone was afraid and placed the torch on the ground. Cliff, with the torch held under his arm, first burned the northwest corner, then the southwest corner. The dried hemp was dry, and the oil was thick, so the flames blazed fiercely. In the raging fire, he set fire and performed the ritual. By the second bow, his body and face were scorched. After another bow, his body fell onto the embers. When the firewood was exhausted and the fire extinguished, his bones and flesh had all turned to ashes. Only his heart remained, red and moist. His liver, intestines, spleen, and stomach were still connected. More firewood, forty cartloads, was used to burn it. Although the intestines and stomach were curled, the heart remained as it was originally. The Dharma Master Dui then ordered people to collect it and bury it under the pagoda, which is now in Baoyuan Temple (寶園寺). Before the initial burning, someone asked him, 'Bodhisattva, as you enter Nirvana, may you show an auspicious sign.' Cliff said, 'My body can be exhausted, but my heart will not be destroyed.' Everyone thought that the mind and spirit were formless and could not be burned. Only after the heart remained did they realize his foresight, leaving behind this indestructible heart. From Cliff's birth to his death, he frequently manifested extraordinary signs, numbering in the dozens. Once, he was at a family's home about to receive precepts when he suddenly laughed and said, 'Are you having doubts about giving up treasures?' The people asked each other, and it was learned that a woman named Yang wanted to donate a silver hairpin but feared her husband's reproach, so she decided to donate it. There was a monk named Fo Yu (佛與) from Xiaoai Temple (孝愛寺) who was fond of drinking and eating meat, behaving like a layman. He followed behind Cliff's carriage and secretly vowed, 'Now that I have met a sage, I vow to abstain from alcohol and meat.' When he returned to the temple, he saw a yellow-colored person who said, 'It is very good that you can abstain from meat. If you eat the flesh of one sentient being, you are eating the flesh of all sentient beings. If you eat again, you are eating the flesh of all your parents and relatives.' If you must eat, you should be like the worms in a corpse; the worms are meat.' He also said, 'It is very good to contemplate goodness at the six times of the day. If you cannot do it all, doing it at one time is also good.'
如是一念其心亦好。皆能滅惡也。見其言詞真正音句和雅。將欲致問。不久而滅。於是佛與翹心精進繞塔唸誦。又聞空中聲曰。汝勤持齋。愿令眾生得不食身。又令餓鬼身常飽滿。觀其感被皆崖力也。初登柴樓。沙門僧育在大建昌寺門。見有火光高四五丈廣三四丈。從地而起。上衝樓邊。久久乃滅。又初焚日。州寺大德沙門寶海問曰。等是一火。何故菩薩受燒都無痛相。崖曰。眾生有相故痛耳。又曰。常云代眾生受苦。為實得不。答曰。既作心代受。何以不得。又曰。菩薩自燒。眾生罪熟各自受苦。何由可代。答曰。猶如燒手一念善根。即能滅惡。豈非代耶。時普法師又問曰。二家共諍大義。終莫之決。一云。佛智緣無相理。理是緣境。智是能緣。一云。除倒息妄即是真諦。何者為定。崖曰。佛即無相。無別異相。海法師曰。佛即無相。無相之相本無異相。若如此者。菩薩即釋迦觀音。崖曰。我是凡夫。誓入地獄。代苦眾生。愿令成佛耳海曰。前佛亦有此愿。何故早已成佛。答曰。前佛度一時眾生盡也。又問。藥王等聖。何故成佛。今菩薩獨未成佛。而救眾生。是則前佛殊墮。答曰。前段眾生已得藥王意。今眾生未得我意。由我始化如將落之花也。故其應對一時。皆此之類。乃謂侍者智炎曰。我滅度后。好供養病人。
【現代漢語翻譯】 現代漢語譯本： 如果這樣一心念誦，也是很好的，都能滅除罪惡。見到他們的言辭真誠，音調語句平和文雅，將要向他們請教，罪惡不久就會滅除。於是佛陀與翹心（虔誠之心）精進地繞塔唸誦。又聽到空中有聲音說：『你勤奮地持齋，愿令眾生得到不食之身，又令餓鬼的身常保飽滿。』 觀察他的感應，都是崖法師的力量啊。當初登上柴樓，沙門僧育在大建昌寺門前，看見有火光高四五丈，廣三四丈，從地上升起，向上衝擊樓邊，很久才熄滅。又在最初焚身的日子，州寺的大德沙門寶海問道：『同樣是火，為什麼菩薩受燒卻沒有痛苦的樣子？』 崖法師說：『眾生有執著于相，所以才感到痛苦。』 又問：『常說代替眾生受苦，真的能做到嗎？』 回答說：『既然發心代替受苦，為什麼不能做到？』 又問：『菩薩自己焚身，眾生的罪業成熟各自受苦，怎麼能代替呢？』 回答說：『猶如燒手時生起一念善根，就能滅除罪惡，這難道不是代替嗎？』 當時普法師又問道：『兩家共同爭論大義，始終不能決定。一家說：佛智緣于無相之理，理是所緣的境界，智是能緣。一家說：除去顛倒，止息妄想就是真諦。哪一種說法是確定的？』 崖法師說：『佛即是無相，沒有差別之相。』 海法師說：『佛即是無相，無相之相本來沒有差別之相。如果這樣說，菩薩就是釋迦牟尼佛和觀音菩薩了。』 崖法師說：『我是凡夫，發誓進入地獄，代替受苦的眾生，愿令他們成佛。』 海法師說：『之前的佛也有這樣的願望，為什麼早已成佛了？』 回答說：『之前的佛度化了一時期的眾生都盡了。』 又問：『藥王（Bhaisajyaraja）等聖者，為什麼已經成佛，現在菩薩唯獨沒有成佛，而救度眾生，這樣說來，之前的佛就太差勁了。』 回答說：『前一段時期的眾生已經得到了藥王（Bhaisajyaraja）的意旨，現在的眾生還沒有得到我的意旨，由我開始教化，就像將要凋落的花朵一樣。』 所以他的應對，一時都是此類。於是對侍者智炎說：『我滅度后，好好供養病人。』
【English Translation】 English version: Such a thought, even if it's just one, is good. It can eliminate evil. Seeing their words are genuine, their tones and phrases harmonious and elegant, and intending to inquire of them, evil will soon be extinguished. Thereupon, the Buddha and Qiaoxin (devout mind) diligently circumambulated the stupa, chanting. Again, a voice was heard in the air saying, 'You diligently observe the precepts of fasting, wishing to enable sentient beings to attain a body that does not eat, and also to keep the bodies of hungry ghosts constantly full.' Observing his responses, they are all due to the power of Dharma Master Ya. Initially ascending the firewood tower, the Shramana Sengyu, at the gate of the Dajianchang Temple, saw a flame of light four or five zhang (丈, a unit of length) high and three or four zhang wide, rising from the ground and rushing towards the side of the tower, extinguishing after a long time. Also, on the initial day of self-immolation, the virtuous Shramana Baohai of Zhou Temple asked, 'It is the same fire, why does the Bodhisattva not show any signs of pain when being burned?' Ya replied, 'Sentient beings have attachment to form, therefore they feel pain.' Again he asked, 'It is often said that one suffers on behalf of sentient beings, is it really possible?' He replied, 'Since one makes the vow to suffer on behalf, why would it not be possible?' Again he asked, 'The Bodhisattva burns himself, and the sins of sentient beings ripen and they suffer individually, how can one substitute?' He replied, 'It is like burning a hand, and with one thought of good root, one can eliminate evil. Is this not substitution?' At that time, Dharma Master Pu asked again, 'Two schools are jointly debating the great meaning, and ultimately cannot decide. One says: Buddha's wisdom is conditioned by the principle of no-form, the principle is the object of conditioning, and wisdom is the conditioner. The other says: Eliminating inversion and ceasing delusion is the true meaning. Which statement is definitive?' Ya replied, 'Buddha is no-form, without different forms.' Dharma Master Hai said, 'Buddha is no-form, the form of no-form originally has no different forms. If this is the case, then the Bodhisattva is Shakyamuni Buddha and Avalokiteshvara Bodhisattva.' Ya replied, 'I am a common person, vowing to enter hell, to suffer on behalf of sentient beings, wishing to enable them to become Buddhas.' Hai said, 'The previous Buddhas also had this wish, why have they already become Buddhas?' He replied, 'The previous Buddhas have already delivered all the sentient beings of that time.' Again he asked, 'Why have the sages such as Bhaisajyaraja (藥王, Medicine King) already become Buddhas, but now the Bodhisattva alone has not become a Buddha, and yet saves sentient beings? In that case, the previous Buddhas were too inferior.' He replied, 'The sentient beings of the previous period have already attained the intention of Bhaisajyaraja (藥王, Medicine King), but the sentient beings of the present have not yet attained my intention. My teaching has just begun, like a flower about to fall.' Therefore, his responses at that time were all of this kind. Then he said to his attendant Zhiyan, 'After my extinction, take good care of offering to the sick.'
並難可測其本。多是諸佛聖人乘權應化。自非大心平等。何能恭敬。此是實行也。坐中疑崖非聖人者。乃的呼其人名曰。諸佛應世形無定方。或作醜陋諸疾乃至畜生下類。檀越慎之勿妄輕也。及將動火也皆睹異相。或見圓蓋覆崖。有三道人處其蓋上。或見五色光如人形像在四門者或見柴樓之上如日出形並兩諸花。大者如兩斛兜許。小者鐘乳片。五色交亂紛紛而下。接取非一。棖觸皆消。又聞大鼓磤磤深遠。久久方息。及崖滅后。郫縣人于郫江邊。見空中有油絡輿。崖在其上。身服班納黃。偏袒紫被捉錫杖。後有五六百僧。皆罩竹傘乘空西沒。又潼州靈果寺僧慧策者。承崖滅度。乃為設大齋。在故市中。于食前忽見黑雲從東南來翳日蔭會。仍兩龍毛五色分明長者尺五短猶六寸。又雨諸花幡香菸滿空繽紛。大眾通見。又初收心舍利至常住寺中。皆見花叢含盛。光榮庭宇。又阿迦膩吒寺僧慧勝者。抱病在床。不見焚身。心懷悵恨。夢崖將一沙彌來。帊裹三㪶許香並檀屑。分為四聚以繞于勝。下火焚香。勝怖曰。凡夫耳。未能燒身也。崖曰。無怖用熏病耳。煨燼既盡即覺爽健。又請現瑞。答曰。我在益州詭名崖耳。真名光明遍照寶藏菩薩。勝從覺后。力倍于常。有時在於外村。為崖設會。勝自唱導曰。潼州福重。道俗見瑞。我
【現代漢語翻譯】 現代漢語譯本：而且很難測度他的本來面目。大多是諸佛聖人爲了適應情況而示現的化身。如果不是具有大慈悲心和平等心的人，怎麼能夠恭敬呢？這是實際的修行啊。坐中懷疑崖禪師不是聖人的人，就直接呼喊他的名字說：『諸佛應化到世間，形象沒有固定的方式，或許會示現為醜陋、身患各種疾病，甚至畜生等下等眾生。施主們要謹慎啊，不要隨意輕視。』等到將要點火焚化的時候，大家都看到了奇異的景象。有人看見圓形的傘蓋覆蓋著崖禪師，有三個道人站在傘蓋上面。有人看見五色的光芒，像人形一樣在四個門那裡。有人看見柴樓之上，像太陽升起的樣子，還有兩朵花。大的像兩斛兜那麼大，小的像鐘乳石片。五種顏色交織在一起，紛紛揚揚地落下，接到的不止一個，接觸到的煩惱都消失了。又聽到大鼓發出磤磤的深遠的聲音，很久才停止。等到崖禪師焚化之後，郫縣的人在郫江邊，看見空中有用油綢做成的轎子，崖禪師在轎子上面。身上穿著雜色袈裟，袒露右肩，披著紫色的被子，拿著錫杖。後面有五六百個僧人，都撐著竹傘，乘空向西邊消失了。還有潼州靈果寺的僧人慧策，聽說崖禪師圓寂了，就為他設定盛大的齋會，在原來的集市中。在吃飯之前，忽然看見黑雲從東南方來，遮蔽了太陽，遮蔽了集會。還有兩條龍的毛，五種顏色分明，長的有一尺五寸，短的也有六寸。又下起各種花，幡，香菸瀰漫天空，繽紛散落。大眾都看見了。又最初收取心舍利到常住寺中，大家都看見花叢包含著舍利，光輝照耀著庭院。還有阿迦膩吒寺的僧人慧勝，生病在床上，沒有看見焚身的場面，心中感到悵惘遺憾。夢見崖禪師帶著一個小沙彌來，用包袱包裹著三㪶左右的香和檀香屑，分為四堆，用來圍繞著慧勝。點火焚香，慧勝害怕地說：『我只是個凡夫俗子，還不能燒身啊。』崖禪師說：『不要害怕，只是用香來熏你的病而已。』煨燼燒完之後，就覺得神清氣爽。又請崖禪師顯現瑞相，崖禪師回答說：『我在益州假名叫崖，真正的名字是光明遍照寶藏菩薩。』慧勝從夢中醒來之後，力氣比平時增加了一倍。有時在外面村莊，為崖禪師設定法會，慧勝親自唱導說：『潼州福報深厚，道俗都見到了瑞相，我』 現代漢語譯本：並難可測其本。多是諸佛聖人乘權應化。自非大心平等。何能恭敬。此是實行也。坐中疑崖非聖人者。乃的呼其人名曰。諸佛應世形無定方。或作醜陋諸疾乃至畜生下類。檀越慎之勿妄輕也。及將動火也皆睹異相。或見圓蓋覆崖。有三道人處其蓋上。或見五色光如人形像在四門者或見柴樓之上如日出形並兩諸花。大者如兩斛兜許。小者鐘乳片。五色交亂紛紛而下。接取非一。棖觸皆消。又聞大鼓磤磤深遠。久久方息。及崖滅后。郫縣人于郫江邊。見空中有油絡輿。崖在其上。身服班納黃。偏袒紫被捉錫杖。後有五六百僧。皆罩竹傘乘空西沒。又潼州靈果寺僧慧策者。承崖滅度。乃為設大齋。在故市中。于食前忽見黑雲從東南來翳日蔭會。仍兩龍毛五色分明長者尺五短猶六寸。又雨諸花幡香菸滿空繽紛。大眾通見。又初收心舍利至常住寺中。皆見花叢含盛。光榮庭宇。又阿迦膩吒寺僧慧勝者。抱病在床。不見焚身。心懷悵恨。夢崖將一沙彌來。帊裹三㪶許香並檀屑。分為四聚以繞于勝。下火焚香。勝怖曰。凡夫耳。未能燒身也。崖曰。無怖用熏病耳。煨燼既盡即覺爽健。又請現瑞。答曰。我在益州詭名崖耳。真名光明遍照寶藏菩薩。勝從覺后。力倍于常。有時在於外村。為崖設會。勝自唱導曰。潼州福重。道俗見瑞。我
【English Translation】 English version: Moreover, it is difficult to fathom his true origin. Mostly, they are manifestations of Buddhas and sages who adapt to circumstances. Without a great, compassionate, and equanimous heart, how can one be respectful? This is true practice. Those in the assembly who doubted that Chan Master Ya (Ya: Cliff) was a sage even called out his name directly, saying, 'The forms of Buddhas appearing in the world are not fixed. They may appear as ugly, with various diseases, or even as lower beings like animals. Benefactors, be cautious and do not lightly disrespect them.' When the fire was about to be lit for cremation, everyone witnessed extraordinary signs. Some saw a round canopy covering Chan Master Ya, with three Daoists standing on top of the canopy. Some saw five-colored light, like human figures, at the four gates. Some saw above the firewood pyre, a form like the rising sun, along with two flowers. The larger ones were about the size of two 'hu' (斛) containers, and the smaller ones were like stalactite fragments. The five colors intertwined and fell in abundance. Many caught them, and the afflictions they touched vanished. They also heard a deep, rumbling sound of a large drum, which gradually subsided after a long time. After Chan Master Ya's cremation, people in Pi County, by the Pi River, saw in the sky an oil-cloth palanquin, with Chan Master Ya on it. He was wearing a patchwork kasaya, with his right shoulder bare, draped in a purple blanket, and holding a staff. Behind him were five or six hundred monks, all holding bamboo umbrellas, disappearing westward into the sky. Furthermore, the monk Huice of Lingguo Temple in Tongzhou, upon hearing of Chan Master Ya's passing, organized a grand vegetarian feast for him in the old marketplace. Before the meal, suddenly, black clouds came from the southeast, obscuring the sun and shading the assembly. There were also two dragon hairs, with five distinct colors, the longer one being one foot and five inches, and the shorter one still six inches. Moreover, various flowers and banners rained down, and incense smoke filled the sky, scattering in profusion. The entire assembly witnessed it. Furthermore, when the heart relics were first collected and brought to Changzhu Temple, everyone saw the relics contained within flower clusters, illuminating the courtyard with glory. Furthermore, the monk Huisheng of Akanishta Temple, who was bedridden with illness and had not seen the cremation, felt regret and disappointment. He dreamed that Chan Master Ya brought a young novice, carrying about three 'dou' (㪶) of incense and sandalwood powder wrapped in a cloth, divided into four piles, to surround Huisheng. They lit the incense, and Huisheng, frightened, said, 'I am just an ordinary person and cannot be cremated.' Chan Master Ya said, 'Do not be afraid, we are just using the incense to fumigate your illness.' Once the embers had burned out, he felt refreshed and invigorated. When asked to manifest auspicious signs, he replied, 'I am known as Ya in Yizhou, but my true name is Light-Illuminating Treasure Bodhisattva.' After waking from the dream, Huisheng's strength doubled. Sometimes, in outside villages, he would organize gatherings for Chan Master Ya, and Huisheng himself would lead the chanting, saying, 'Tongzhou has great fortune, and both Daoists and laity have seen auspicious signs. I' English version: and it is difficult to fathom his origin. Mostly, they are expedient manifestations of Buddhas and sages. Without a great, equal mind, how can one be respectful? This is true practice. Those in the assembly who doubted that Ya (Ya: Cliff) was not a sage directly called out his name, saying, 'The forms of Buddhas appearing in the world are not fixed. They may appear as ugly, with various diseases, or even as lower beings like animals. Benefactors, be cautious and do not lightly disrespect them.' When the fire was about to be lit, everyone witnessed extraordinary signs. Some saw a round canopy covering Ya. There were three Daoists on the canopy. Some saw five-colored light like human figures at the four gates. Some saw above the firewood pyre a form like the rising sun and two flowers. The larger ones were about the size of two 'hu' (斛) containers, and the smaller ones were like stalactite fragments. The five colors intertwined and fell in abundance. Many caught them, and the afflictions they touched vanished. They also heard a deep, rumbling sound of a large drum, which gradually subsided after a long time. After Ya's cremation, people in Pi County, by the Pi River, saw in the sky an oil-cloth palanquin with Ya on it. He was wearing a patchwork kasaya, with his right shoulder bare, draped in a purple blanket, and holding a staff. Behind him were five or six hundred monks, all holding bamboo umbrellas, disappearing westward into the sky. Furthermore, the monk Huice of Lingguo Temple in Tongzhou, upon hearing of Ya's passing, organized a grand vegetarian feast for him in the old marketplace. Before the meal, suddenly, black clouds came from the southeast, obscuring the sun and shading the assembly. There were also two dragon hairs, with five distinct colors, the longer one being one foot and five inches, and the shorter one still six inches. Moreover, various flowers and banners rained down, and incense smoke filled the sky, scattering in profusion. The entire assembly witnessed it. Furthermore, when the heart relics were first collected and brought to Changzhu Temple, everyone saw the relics contained within flower clusters, illuminating the courtyard with glory. Furthermore, the monk Huisheng of Akanishta Temple, who was bedridden with illness and had not seen the cremation, felt regret and disappointment. He dreamed that Ya brought a young novice, carrying about three 'dou' (㪶) of incense and sandalwood powder wrapped in a cloth, divided into four piles, to surround Huisheng. They lit the incense, and Huisheng, frightened, said, 'I am just an ordinary person and cannot be cremated.' Ya said, 'Do not be afraid, we are just using the incense to fumigate your illness.' Once the embers had burned out, he felt refreshed and invigorated. When asked to manifest auspicious signs, he replied, 'I am known as Ya in Yizhou, but my true name is Light-Illuminating Treasure Bodhisattva.' After waking from the dream, Huisheng's strength doubled. Sometimes, in outside villages, he would organize gatherings for Ya, and Huisheng himself would lead the chanting, saying, 'Tongzhou has great fortune, and both Daoists and laity have seen auspicious signs. I'
等障厚都無所見。因即應聲。二百許人悉見天花如雪紛紛滿天映日而下。至中食竟。花形漸大如七寸盤。皆作金色。明凈耀日。四眾競接都不可得。或緣樹登高。望欲取之。皆飛上去。又成都民王僧貴者。自崖焚后舉家斷肉。后因事故將欲解素。私自評論。時屬二更。忽聞門外喚檀越聲。比至開門見一道人。語曰。慎勿食肉。言情酸切。行啼而去。從後走趁。似近而遠。忽失所在。又焚后八月中。獽人牟難當者。于就嶠山頂行獵。搦箭聲弩舉眼望鹿。忽見崖騎一青麖。獵者驚曰。汝在益州已燒身死。今那在此。崖曰。誰道許誑人耳。汝能燒身。不射獵得罪也。汝當勤力作田矣。便爾別去。又至冬間。崖兄子于溪中忽聞山谷喧動。若數萬眾。舉望見崖從以兩僧。執錫杖而行。因追及之。欲捉袈裟。崖曰。汝何勞捉我。乃指前雞豬曰。此等音聲皆有詮述。如汝等語。他人不解。余國言音汝亦不解。人畜有殊皆有佛性。但為惡業故受此形。汝但力田莫養禽畜。言極周委。故其往往現形豫知人意。率皆此也。具如沙門忘名集。及費氏三寶錄。並益部集異記。
釋普圓。不知何許人。聲議所述似居河海。周武之初來游三輔。容貌姿美其相偉大。言顧弘緩。有丈夫之神采焉。多歷名山大川。常以頭陀為志。樂行慈救利益為先
【現代漢語翻譯】 現代漢語譯本 等障深厚的人什麼也看不見。因此立刻有人應聲，大約兩百多人全都看見天花像雪一樣紛紛揚揚地從天上飄落，映照著太陽。到中午時，花朵的形狀漸漸變大，像七寸的盤子，都呈現金色，明亮耀眼。四眾弟子爭相接取，卻都無法得到。有人爬到樹上，想去摘取，花卻都飛走了。又有一個成都的百姓名叫王僧貴，自從崖（Yá，指釋迦牟尼佛的化身）焚身後，全家都斷了肉。後來因為一些事情想要開葷，私下裡自己思量。當時是二更時分，忽然聽見門外有人喊『檀越』（Dānyuè，施主）的聲音。等到開門，看見一個道人，說道：『千萬不要吃肉。』言語懇切，哭著走了。王僧貴從後面追趕，那道人好像很近又很遠，忽然就不見了。又在焚身後的八月中，獽人牟難當在就嶠山頂打獵。拉開弓箭，舉眼望向鹿，忽然看見崖騎著一頭青色的麖（qīng，一種鹿）。獵人驚訝地說：『你在益州已經焚身死了，現在怎麼會在這裡？』崖說：『誰說我死了，那是騙人的話。你如果能焚身，就不會射獵而得罪了。你應該努力耕田才是。』說完就告別離開了。又到冬天的時候，崖的侄子在溪水中忽然聽見山谷里喧鬧，好像有幾萬人。抬頭望去，看見崖帶著兩個僧人，拿著錫杖而行。於是追上去，想要抓住袈裟。崖說：『你何必費力抓我。』於是指著前面的雞豬說：『這些聲音都有詮釋，就像你們說的話，其他人不明白。其他國家的語言你們也不明白。人和畜生雖然不同，但都有佛性。只是因為惡業才受這種形體。你只要努力耕田，不要養家禽牲畜。』言語非常周詳委婉。所以他常常顯現身形，預先知道人的心思，大概都是這樣。詳細情況記載在沙門忘名集、費氏三寶錄，以及益部集異記中。 釋普圓（Shì Pǔyuán，人名）：不知道是哪裡人。從人們的議論推測，好像是居住在河海一帶。周武帝初期來到三輔（Sānfǔ，地名）。容貌姿態美好，相貌偉大。說話從容緩慢，有大丈夫的神采。多次遊歷名山大川，常常以頭陀（Tóutuó，苦行僧）為志向，喜歡行慈悲救濟，利益眾生。
【English Translation】 English version Those with heavy karmic obstructions see nothing. Consequently, someone immediately responded, and about two hundred people all saw celestial flowers like snow, fluttering down from the sky, reflecting the sun. By midday, the shape of the flowers gradually enlarged, resembling seven-inch plates, all golden in color, bright and dazzling. The fourfold assembly competed to catch them, but none could obtain them. Some climbed trees, hoping to retrieve them, but the flowers all flew away. Furthermore, a commoner from Chengdu named Wang Senggui, after Ya (Yá, referring to an incarnation of Shakyamuni Buddha) immolated himself, his entire family abstained from meat. Later, due to certain circumstances, he intended to break his vegetarian vow, privately contemplating it. It was during the second watch of the night when he suddenly heard someone outside the door calling 'Danyue' (Dānyuè, benefactor). Upon opening the door, he saw a Daoist priest who said, 'Be careful not to eat meat.' His words were earnest and poignant, and he departed weeping. Wang Senggui chased after him, but the priest seemed near yet far, and suddenly disappeared. Also, in the eighth month after the immolation, a Rong person named Mou Nandang was hunting on the summit of Jiuqiao Mountain. Drawing his bow and arrow, he looked up at a deer and suddenly saw Ya riding a blue deer. The hunter exclaimed in surprise, 'You burned yourself to death in Yizhou, how can you be here now?' Ya said, 'Who said I died? That's just a lie. If you could immolate yourself, you wouldn't be hunting and incurring sin. You should diligently cultivate the fields instead.' With that, he bid farewell and left. Moreover, in the winter, Ya's nephew suddenly heard a commotion in the valley stream, as if tens of thousands of people were present. Looking up, he saw Ya accompanied by two monks, carrying staffs. He chased after them, intending to grab the kasaya (robe). Ya said, 'Why bother trying to grab me?' Then, pointing to the chickens and pigs in front, he said, 'These sounds all have meaning, just like your words, which others don't understand. You also don't understand the languages of other countries. Although humans and animals are different, they all possess Buddha-nature. It is only because of evil karma that they receive this form. You should just diligently cultivate the fields and not raise poultry and livestock.' His words were extremely thorough and tactful. Therefore, he often manifested his form, foreknowing people's thoughts, and it was generally like this. Detailed accounts are recorded in the 'Shamen Wangming Ji,' the 'Feishi Sanbao Lu,' and the 'Yibu Jiyi Ji.' 釋普圓 (Shì Pǔyuán, a name): It is not known where he was from. Based on people's discussions, it seems he resided in the Hehai area. During the early reign of Emperor Wu of the Zhou dynasty, he came to Sanfu (Sānfǔ, a place name). His appearance and demeanor were beautiful, and his features were grand. His speech was composed and slow, and he possessed the spirit of a great man. He traveled extensively to famous mountains and great rivers, and he always aspired to be a Tuduo (Tóutuó, ascetic monk), delighting in practicing compassion and salvation, benefiting all beings.
。人有投者輒便引度。示語行要令遵苦節。誦華嚴一部。潛其聲相人無知者。弟子侍讀。后因知之。然而常坐繩床。斂容在定。用心彌到不覺經過晨夕。有時乞食暫往村聚。多依林墓取靜思惟。夜有強鬼形極可畏。四眼六牙。手持曲棒。身毛垂下。徑至其前。圓怒目觀之。都無怖懾。不久便退。其例非一。又有惡人從圓乞頭。將斬與之。又不肯取。又復乞眼。即欲剜施。便從索手遂以繩系腕著樹。齊肘斬而與之。心悶委地。村人明乃聞知。因斯卒于郊南樊川也。諸村哀其苦行。爭欲收葬。眾議不決。乃分其尸為數段。各修塔焉。
釋普濟。雍州北山互人。初出家依止圓禪師。儀軌行法。獨處林野不宿人世。跏坐修禪至於沒齒。棲遲荒險不避豺虎。雖游浪物表。而手不釋卷。嘗讀華嚴。依而結業。自佛法淪廢。便投太白諸山。行不裹糧依時啖草。咀嚼咽飲都不為患。愿像教一興捨身供養。修普賢行生賢首國。開皇之始大闡法門。思愿既滿。即事捐舍。引眾集於炭谷之西崖。廣發弘誓自投而殞。遠方填赴充于巖谷。為建白塔于高峰焉。近貞觀初有山居沙門普濟者。立操標勇貞專自固。恒游名山習誦經典。大品法花偏所通利。其所造集多誦兩經。仍隨文句時重解釋。聲氣所及周於一里。故使數萬眾中無不聞者。以武德
【現代漢語翻譯】 現代漢語譯本：有人來投奔他，他總是引導他們修行，教導他們言行舉止要遵循苦行。他誦讀《華嚴經》一部，悄無聲息，沒有人知道。弟子後來侍奉他讀書，才知道此事。他常常坐在繩床上，端正儀容，入于禪定。用心精進，不覺晨昏流逝。有時爲了乞食，短暫地前往村落。大多時候，他依傍林地墓地，尋求清靜思惟。夜晚有兇惡的鬼怪，形狀極其可怕，四眼六牙，手持彎曲的棍棒，身上的毛髮垂下來，直接來到他面前，圓睜怒目看著他，他都毫無畏懼。不久鬼怪便退去了，這樣的例子不止一次。又有惡人向圓禪師乞求他的頭顱，說要砍下來，圓禪師答應了，惡人又不肯取。又乞求他的眼睛，圓禪師就要剜出來施捨給他。惡人便向他索要手臂，於是圓禪師用繩子將手腕繫在樹上，齊肘斬斷手臂給了他，隨即心痛昏倒在地。村裡人第二天早晨才知道此事，因此圓禪師在郊南樊川去世。各個村莊的人哀悼他的苦行，爭相要收斂安葬他的遺體，眾人議論不決，於是將他的屍體分為數段，各自修建佛塔供奉。 釋普濟（釋迦牟尼佛的弟子）。是雍州北山互人。最初出家依止圓禪師。學習儀軌行法，獨自居住在林野，不在人世間住宿。跏趺而坐，修習禪定直到去世。棲身於荒涼險峻之地，不躲避豺狼虎豹。雖然遊離於世俗之外，但手中不離經卷。曾經讀誦《華嚴經》，依此結業。自從佛法衰落之後，便前往太白山等山中，行走時不攜帶糧食，按時吃草。咀嚼吞嚥，都不覺得有什麼問題。他發願等到佛法再次興盛時，便捨身供養，修習普賢菩薩的行愿，往生賢首國。開皇年間開始，大力弘揚佛法。思愿已經滿足，便捨棄生命。帶領眾人聚集在炭谷的西邊山崖上，廣發弘誓大愿，然後縱身跳下而死。遠方的人們紛紛趕來，聚集在巖谷之中，為他建造了一座白塔在高峰之上。接近貞觀初年，有位山居沙門名叫普濟，樹立操守，英勇貞正，專心自守。經常遊歷名山，學習誦讀經典。《大品般若經》、《法華經》是他特別精通的。他所造集的多是誦讀這兩部經典，並且隨著經文的語句，時常加以解釋，聲音所及，周遍一里。所以使得數萬大眾中沒有聽不到的。在武德
【English Translation】 English version: If anyone came to him seeking guidance, he would readily lead them to practice, teaching them that their words and deeds should adhere to ascetic practices. He recited the entire Avatamsaka Sutra (Huayan Jing, Flower Garland Sutra), doing so silently, so that no one knew. Later, a disciple attended to him while he read, and only then did he learn of this. He often sat on a rope bed, composed himself, and entered into samadhi (chan ding, meditative absorption). Diligently applying his mind, he was unaware of the passage of morning and evening. Sometimes, to beg for food, he would briefly go to villages. Mostly, he relied on forests and cemeteries, seeking quiet contemplation. At night, there were fierce ghosts, with extremely frightening forms, four eyes and six tusks, holding curved clubs in their hands, their body hair hanging down, coming directly before him, glaring at him with round, angry eyes, but he showed no fear. Before long, the ghosts would retreat; such instances were not uncommon. There were also wicked people who begged Yuan Chanshi (Zen Master Yuan) for his head, saying they would cut it off; Yuan Chanshi agreed, but the wicked people then refused to take it. Then they begged for his eyes, and Yuan Chanshi was about to gouge them out to give to them. The wicked people then asked for his arm, so Yuan Chanshi tied his wrist to a tree with a rope, cut off his arm at the elbow, and gave it to them, whereupon he fainted to the ground in pain. The villagers only learned of this the next morning, and as a result, Yuan Chanshi died in Fanchuan (Fanchuan, a place name) south of the suburbs. The people of the various villages mourned his ascetic practices and vied to collect and bury his remains, but the consensus could not be reached, so they divided his body into several parts, and each built pagodas to enshrine them. Shi Puji (Shi Puji, a monk's name) was a native of Beishan Hu (Beishan Hu, a place name) in Yongzhou (Yongzhou, a place name). He initially left home to become a monk, relying on Zen Master Yuan. He studied the rules of conduct and practice, living alone in the forests and fields, not staying in the human world. He sat in the lotus position, practicing meditation until his death. He dwelled in desolate and dangerous places, not avoiding jackals and tigers. Although he wandered beyond the mundane, he never let go of his scriptures. He once recited the Avatamsaka Sutra and based his practice on it. Since the Dharma had declined, he went to Mount Taibai (Taibai, a mountain name) and other mountains, traveling without carrying provisions, eating grass when the time came. Chewing and swallowing, he did not feel any discomfort. He vowed that when the Buddha's teachings flourished again, he would offer his life as a sacrifice, practice the vows of Samantabhadra Bodhisattva (Puxian Pusa, Universal Virtue Bodhisattva), and be reborn in the Land of the Worthy Leaders. At the beginning of the Kaihuang era (Kaihuang, an era name), he greatly propagated the Dharma. His vows having been fulfilled, he gave up his life. He led the people to gather on the western cliffs of Tangu (Tangu, a place name), made great vows, and then jumped to his death. People from afar rushed to the scene, gathering in the rocky valleys, and built a white pagoda for him on the high peak. Near the beginning of the Zhenguan era (Zhenguan, an era name), there was a mountain-dwelling Shramana (Shamen, a monk) named Puji, who established his conduct, was brave and upright, and steadfastly maintained his integrity. He often traveled to famous mountains, studying and reciting scriptures. He was particularly proficient in the Large Perfection of Wisdom Sutra (Da Pin Bore Jing, Mahaprajnaparamita Sutra) and the Lotus Sutra (Fahua Jing, Saddharma Pundarika Sutra). He mostly recited these two sutras, and often explained them according to the meaning of the sentences, his voice reaching as far as one li (li, a unit of distance). Therefore, among tens of thousands of people, there was no one who could not hear him. During the Wude
十八年西入關壤。時經邑落還居林靜。貞觀度僧。時以濟無貫。擢預公籍。住京師光明寺。眾聚山結樂聞經旨。濟弊斯諠擾。遂遺名逃隱。不測所之。有說。今在終南幽巖獨坐。傍饒山果。須者負還。重更追尋。便失來徑。余曾同聚目悅斯人。衣則百結相連。缽則才充受用。汲灌瓦瓶麻繩繫頸。坐則籍草脅無著地。驍悍果敢睡蓋莫欺。節約儉退利賊潛跡。言論所指知足為先。談授正義如行為最。所以一坐說法施積如山。曾無顧涉。任委監護。乃重惟曰。城邑所屬五欲為根。餘力既微。無宜自陷。遂逃遁矣。
釋普安。姓郭氏。京兆涇陽人。小年依圓禪師出家。苦節頭陀捐削世務。而性在和忍。不喜怨酷。或代執勞役。受諸勤苦。情甘如薺。恐其事盡。晚投藹法師。通明三藏常業華嚴。讀誦禪思準為標擬。周氏滅法。棲隱於終南山之楩梓谷西坡。深林自庇廓居世表。潔操泉石連蹤由甫。又引靜淵法師同止林野。披釋幽奧資承玄理。加以遵修苦行亡身為物。或露形草莽施諸蚊虻。流血被身初無懷憚。或委臥亂尸用施豺虎。望存生舍以祈本志。而虎豹雖來。皆嗅而不食。常懷介介。不副情願。孤踐狩蹤冀逢食啖。於時天地既閉。像教斯蒙。國令嚴重不許逃難。京邑名德三十餘僧。避地終南。投骸未委。安乃總召詳集洲
渚其心幽密安處。自居顯露身行乞索。不懼嚴誅。故得衣食俱豐修業無廢。亂世知士安其在歟。時有重募捉獲一僧賞物十段。有人應募來欲執安。即慰喻曰。觀卿貧煎當欲相給。為設食已俱共入京。帝語此人曰。我國法急。不許道人民間。爾復助急不許道人山中。若爾遣他何處得活。宜放入山不須檢校。又周臣柳白澤者。奉敕傍山蒐括逃僧。有黨告云。此楩梓谷內有普安道人。因遣追取。即與俱至。澤語黨曰。我不得見。宜即放還。於是釋然復歸所止。前後遭難曾無私隱。皆見解勉。例如此也。時藹法師避難。在義谷杜映世家。掘窯藏之。安被放還因過禮覲。藹曰。安公明解佛法。頗未寬多。而神志絕倫不避強禦。蓋難及也。安曰。今蒙脫難。乃惟花嚴力耳。凡所祈誠莫不斯賴。因請藹還山親自經理。四遠承風投造非一。藹乃與安更開其所住。具如別傳。隋文創歷佛教大興。廣募遺僧依舊安置。時楩梓一谷三十餘僧。應詔出家。並住官寺。惟安欣茲重複不為名馳。依本山居守素林壑。時行村聚惠益生靈終𥨊煙霞不接浮俗。末有人于子午虎林兩谷合澗之側。鑿龕結庵。延而住之。初止龕日。上有大石正當其上。恐落掘出逐峻崩下。安自唸曰。愿移余處莫碎龕窟。石遂依言迸避余所。大眾共怪。安曰。華嚴力也。未足異之
【現代漢語翻譯】 現代漢語譯本：他將自己的內心安放在幽深隱秘之處，卻將自己的身形顯露在外，以行乞為生。他不畏懼嚴厲的誅殺，因此能夠獲得充足的衣食，修行也沒有廢弛。在亂世之中，像他這樣的賢士又在哪裡安身呢？當時，官府重金懸賞捉拿僧人，捉到一個賞賜十段布。有人應募前來，想要逮捕普安（Pu'an，人名）。普安就安慰他說：『我看你生活貧困，正想給你一些幫助。』於是為他準備了食物，然後一起前往京城。皇帝對這個人說：『我國的法令嚴厲，不允許道人在民間居住，你又來幫助官府禁止道人住在山中。如果這樣，你讓他們到哪裡去活命呢？應該放他回山裡去，不必再檢查追究。』又有周朝的臣子柳白澤（Liu Baize，人名），奉皇帝的命令在山邊搜捕逃亡的僧人。有人告發說：『在楩梓谷（Pianzi Valley，地名）內，有一個普安道人。』於是派人去追捕他，並將他帶到柳白澤面前。柳白澤對告發者說：『我不想見他，應該立即放他回去。』於是普安得以獲釋，回到他居住的地方。普安前後多次遭遇危難，但他從未隱瞞自己的身份，每次都能得到解救。像這樣的例子還有很多。當時，藹法師（Ai Fashi，人名）爲了躲避戰亂，藏在義谷（Yi Valley，地名）杜映世（Du Yingshi，人名）的家中，杜映世為他挖掘地窖藏身。普安被釋放后，順道前去拜見藹法師。藹法師說：『安公（An Gong，對普安的尊稱）對佛法的理解非常透徹，心胸也十分寬廣，而且他的精神意志超凡脫俗，不畏懼強權，這是我們難以企及的。』普安說：『如今我能夠脫離危難，都是《華嚴經》（Huayan Sutra）的力量啊！凡是虔誠祈求，沒有不得到庇佑的。』於是他邀請藹法師回到山上，親自主持寺院的事務。四面八方的人們聞風而來，紛紛前來投靠。藹法師就和普安一起重新開闢了他所居住的地方，具體情況在其他傳記中有詳細記載。隋文帝（Sui Wendi，人名）開創新的歷法，佛教也得到了大力的發展。他廣泛招募流散的僧人，讓他們回到原來的寺院安住。當時，楩梓谷一共有三十多名僧人，他們應詔出家，並住在官府的寺院裡。只有普安欣喜于這種恢復，不為名利所動，依然在原來的山裡居住，守護著簡樸的山林生活。他時常到村莊里去，為百姓帶來福祉，最終在煙霞之中終老，不與世俗之人交往。後來，有人在子午谷（Ziwu Valley，地名）和虎林谷（Hulin Valley，地名）兩條山谷匯合的溪流旁邊，開鑿石窟，建造庵棚，邀請普安去居住。剛開始在石窟居住的時候，上面有一塊巨大的石頭，正好位於石窟的上方。人們擔心石頭會掉下來，就把它挖出來，順著陡峭的山坡推了下去。普安心裡想：『希望這塊石頭移到別的地方去，不要砸壞石窟。』石頭就好像聽懂了他的話一樣，避開石窟，滾落到其他地方。大眾都感到非常奇怪。普安說：『這是《華嚴經》的力量啊！不值得大驚小怪。』 現代漢語譯本：他將自己的內心安放在幽深隱秘之處，卻將自己的身形顯露在外，以行乞為生。他不畏懼嚴厲的誅殺，因此能夠獲得充足的衣食，修行也沒有廢弛。在亂世之中，像他這樣的賢士又在哪裡安身呢？當時，官府重金懸賞捉拿僧人，捉到一個賞賜十段布。有人應募前來，想要逮捕普安（Pu'an，人名）。普安就安慰他說：『我看你生活貧困，正想給你一些幫助。』於是為他準備了食物，然後一起前往京城。皇帝對這個人說：『我國的法令嚴厲，不允許道人在民間居住，你又來幫助官府禁止道人住在山中。如果這樣，你讓他們到哪裡去活命呢？應該放他回山裡去，不必再檢查追究。』又有周朝的臣子柳白澤（Liu Baize，人名），奉皇帝的命令在山邊搜捕逃亡的僧人。有人告發說：『在楩梓谷（Pianzi Valley，地名）內，有一個普安道人。』於是派人去追捕他，並將他帶到柳白澤面前。柳白澤對告發者說：『我不想見他，應該立即放他回去。』於是普安得以獲釋，回到他居住的地方。普安前後多次遭遇危難，但他從未隱瞞自己的身份，每次都能得到解救。像這樣的例子還有很多。當時，藹法師（Ai Fashi，人名）爲了躲避戰亂，藏在義谷（Yi Valley，地名）杜映世（Du Yingshi，人名）的家中，杜映世為他挖掘地窖藏身。普安被釋放后，順道前去拜見藹法師。藹法師說：『安公（An Gong，對普安的尊稱）對佛法的理解非常透徹，心胸也十分寬廣，而且他的精神意志超凡脫俗，不畏懼強權，這是我們難以企及的。』普安說：『如今我能夠脫離危難，都是《華嚴經》（Huayan Sutra）的力量啊！凡是虔誠祈求，沒有不得到庇佑的。』於是他邀請藹法師回到山上，親自主持寺院的事務。四面八方的人們聞風而來，紛紛前來投靠。藹法師就和普安一起重新開闢了他所居住的地方，具體情況在其他傳記中有詳細記載。隋文帝（Sui Wendi，人名）開創新的歷法，佛教也得到了大力的發展。他廣泛招募流散的僧人，讓他們回到原來的寺院安住。當時，楩梓谷（Pianzi Valley，地名）一共有三十多名僧人，他們應詔出家，並住在官府的寺院裡。只有普安欣喜于這種恢復，不為名利所動，依然在原來的山裡居住，守護著簡樸的山林生活。他時常到村莊里去，為百姓帶來福祉，最終在煙霞之中終老，不與世俗之人交往。後來，有人在子午谷（Ziwu Valley，地名）和虎林谷（Hulin Valley，地名）兩條山谷匯合的溪流旁邊，開鑿石窟，建造庵棚，邀請普安去居住。剛開始在石窟居住的時候，上面有一塊巨大的石頭，正好位於石窟的上方。人們擔心石頭會掉下來，就把它挖出來，順著陡峭的山坡推了下去。普安心裡想：『希望這塊石頭移到別的地方去，不要砸壞石窟。』石頭就好像聽懂了他的話一樣，避開石窟，滾落到其他地方。大眾都感到非常奇怪。普安說：『這是《華嚴經》（Huayan Sutra）的力量啊！不值得大驚小怪。』
【English Translation】 English version: He placed his mind in a secluded and secret place, yet he exposed his body to the outside world, living by begging. He was not afraid of severe punishment, so he obtained abundant food and clothing, and his cultivation was not neglected. In a chaotic world, where could such a virtuous person find peace? At that time, the government offered a reward of ten bolts of cloth for capturing a monk. Someone responded to the call and wanted to arrest Pu'an (普安, personal name). Pu'an comforted him, saying, 'I see that you are living in poverty, and I want to give you some help.' So he prepared food for him, and then they went to the capital together. The emperor said to this person, 'Our country's laws are strict, and we do not allow Daoists to live among the people. You are also helping the government to prohibit Daoists from living in the mountains. If this is the case, where can you let them live? You should let him go back to the mountains and not investigate him.' There was also a Zhou dynasty official named Liu Baize (柳白澤, personal name), who was ordered by the emperor to search for escaped monks near the mountains. Someone reported, 'In Pianzi Valley (楩梓谷, place name), there is a Daoist named Pu'an.' So he sent someone to arrest him and bring him to Liu Baize. Liu Baize said to the informer, 'I don't want to see him, you should let him go back immediately.' So Pu'an was released and returned to his residence. Pu'an encountered difficulties many times, but he never concealed his identity, and each time he was rescued. There are many examples like this. At that time, Dharma Master Ai (藹法師, personal name) was hiding from the war in the home of Du Yingshi (杜映世, personal name) in Yi Valley (義谷, place name). Du Yingshi dug a cellar for him to hide in. After Pu'an was released, he went to visit Dharma Master Ai. Dharma Master Ai said, 'Gong An (安公, honorific title for Pu'an) has a very thorough understanding of the Buddha-dharma, and his mind is very broad. Moreover, his spiritual will is extraordinary and he is not afraid of the powerful. This is something we cannot match.' Pu'an said, 'Now that I am able to escape from danger, it is all thanks to the power of the Huayan Sutra (華嚴經). Whatever I sincerely pray for, I am always protected.' So he invited Dharma Master Ai to return to the mountain and personally manage the affairs of the monastery. People from all directions came to join them. Dharma Master Ai and Pu'an together re-established the place where he lived, as detailed in other biographies. Emperor Wen of Sui (隋文帝, personal name) created a new calendar, and Buddhism was greatly developed. He widely recruited scattered monks and allowed them to return to their original monasteries. At that time, there were more than thirty monks in Pianzi Valley (楩梓谷), who responded to the imperial edict to become monks and lived in government monasteries. Only Pu'an was pleased with this restoration and did not pursue fame and fortune. He still lived in the original mountain, guarding the simple mountain life. He often went to the villages to bring blessings to the people, and eventually died in the misty mountains, not associating with worldly people. Later, someone dug a cave and built a hermitage next to the stream where the Ziwu Valley (子午谷, place name) and Hulin Valley (虎林谷, place name) valleys meet, and invited Pu'an to live there. When he first lived in the cave, there was a large stone above it, right above the cave. People were worried that the stone would fall, so they dug it out and pushed it down the steep slope. Pu'an thought to himself, 'I hope this stone will move to another place and not break the cave.' The stone seemed to understand his words and avoided the cave, rolling to another place. The crowd was very surprised. Pu'an said, 'This is the power of the Huayan Sutra (華嚴經)! It is not worth being surprised about.'
。又龕東石壁澗左。有索頭陀者。川鄉巨害縱橫非一。陰嫉安德恒思誅殄。與伴三人持弓挾刃。攘臂挽弓將欲放箭。箭不離弦手張不息。怒眼舌噤立住經宿。聲相通振遠近云會。鄉人稽首歸誠請救。安曰。素了不知。豈非華嚴力也。若欲除免但令懺悔。如語教之方蒙解脫。又龕西魏村張暉者。夙興惡念以盜為業。夜往安所私取佛油甕。受五斗揹負而出。既至院門迷昏失性。若有所縛不能動轉。眷屬鄉村同來為謝。安曰。余不知。蓋華嚴力乎。語令懺悔。扶取油甕。如語得脫。又龕南張卿者。來盜安錢。袖中持去。既達家內寫而不出。口噤無言。卿尋歸懺複道而返。有程郭村程暉和者。頗懷信向。恒來安所聽受法要。因患身死。已經兩宿。纏尸于地伺欲棺殮。安時先往鄠縣。返還在道。行達西南之德行寺。東去暉村五里。遙喚程暉和何為不見迎耶。連喚不已。田人告曰。和久死矣。無由迎也。安曰。斯乃浪語。吾不信也。尋至其村。厲聲大喚。和遂動身。旁親乃割所纏繩令斷。安入其庭。又大喚之。和即窟起。匍匐就安。令屏除棺器。覆一筈筌以當佛坐。令和繞旋。尋服如故。更壽二十許歲。后遇重病來投乞救。安曰。放爾遊蕩非吾知也。便遂命終。時安風聲搖逸。道俗榮荷。其例眾也。皆來請謁。興建福會。多有通感
【現代漢語翻譯】 現代漢語譯本 又在龕東石壁澗左，有一個名叫索頭陀的人，是當地的一大禍害，為非作歹的事情數不勝數。他暗中嫉恨安德（An De，人名），一直想除掉他。於是和三個同夥拿著弓箭，挽弓搭箭，想要射殺安德。但是箭卻離不開弓弦，手也無法放鬆。他怒目圓睜，舌頭僵硬，就這樣站立了一個晚上。這件事聲勢浩大，遠近皆知，鄉里的人們都叩頭歸順，請求安德救助。安德說：『我向來一無所知，這難道不是《華嚴經》（Hua Yan Jing）的力量嗎？如果想要免除災禍，只要讓他懺悔。』按照安德所說的話教導他，才得以解脫。 又在龕西，魏村有個名叫張暉的人，一向心懷惡念，以盜竊為業。晚上去安德那裡，偷偷拿走佛前的油甕，裝了五斗油揹著出來。到了寺院門口，就迷失了方向，失去了知覺，好像被什麼東西束縛住一樣，無法動彈。他的家人和鄉里的人一起來向安德謝罪。安德說：『我不知道，這大概是《華嚴經》的力量吧。』讓張暉懺悔，扶著他拿回油甕，按照安德所說的話，張暉就解脫了。 又在龕南，有個名叫張卿的人，來偷安德的錢，藏在袖子裡帶走了。回到家后，卻怎麼也拿不出來，而且口不能言。張卿隨即回去懺悔，又把錢送了回來。有個名叫程暉和的人，住在程郭村，頗有信仰，經常來安德這裡聽聞佛法。後來因病去世，已經停屍兩天了，用繩子纏繞著屍體放在地上，準備入殮。當時安德先去了鄠縣（Hu Xian，地名），返回的路上，走到西南方的德行寺（De Xing Si，寺名），距離程暉和的村子還有五里路。安德遙遙地呼喚程暉和，問他為什麼不來迎接。連續呼喚了好幾聲。田里的人告訴安德說，程暉和已經死了很久了，沒法來迎接了。安德說：『這是胡說八道，我不相信。』隨即來到程暉和的村子，大聲呼喚他。程暉和就動了一下身體。旁邊的親屬就割斷了纏繞在他身上的繩子。安德走進他的院子，又大聲呼喚他。程暉和立刻坐了起來，爬到安德面前。安德讓他把棺材等東西搬走，用一個捕魚的竹籠代替佛座，讓程暉和繞著竹籠轉。不久，程暉和就恢復了健康。又活了二十多年。後來得了重病，來向安德求救。安德說：『讓你到處遊蕩，我不知道啊。』程暉和就去世了。當時安德的名聲遠揚，僧俗兩界都非常敬重他。像這樣的例子還有很多，大家都來拜見他，興建佛寺，舉辦佛會，有很多靈驗的事蹟。
【English Translation】 English version Furthermore, to the left of the stream on the eastern stone wall of the cave, there was a person named Suo Toutuo (索頭陀, personal name), who was a major scourge in the local area, committing countless acts of wrongdoing. He harbored secret jealousy towards An De (安德, personal name) and constantly plotted to eliminate him. So, along with three companions, he took up bows and arrows, drawing the bowstring, intending to shoot An De. However, the arrow would not leave the string, and his hand could not relax. His eyes were wide with anger, his tongue stiff, and he stood there for an entire night. The event caused a great commotion, known far and wide, and the villagers all prostrated themselves, seeking An De's help. An De said, 'I have always been unaware of such things. Could this not be the power of the Hua Yan Jing (華嚴經, the Avatamsaka Sutra)? If you wish to be spared from disaster, simply have him repent.' Following An De's instructions, he was taught to repent, and only then was he freed. Also, to the west of the cave, in Wei Village, there was a person named Zhang Hui, who harbored evil thoughts and made a living by stealing. One night, he went to An De's place and secretly took the oil jar from in front of the Buddha, filling it with five dou (斗, a unit of volume) of oil and carrying it out on his back. Upon reaching the temple gate, he became disoriented and lost his senses, as if bound by something, unable to move. His family and the villagers came together to apologize to An De. An De said, 'I do not know, this is probably the power of the Hua Yan Jing.' He had Zhang Hui repent, helped him take back the oil jar, and according to An De's words, Zhang Hui was freed. Also, to the south of the cave, there was a person named Zhang Qing, who came to steal An De's money, hiding it in his sleeve and taking it away. Upon returning home, he could not take it out, and he was unable to speak. Zhang Qing immediately returned to repent and brought the money back. There was a person named Cheng Huihe, who lived in Cheng Guo Village, and was quite devout, often coming to An De's place to listen to the Dharma. Later, he died of illness, and his body had been lying in state for two days, wrapped in ropes on the ground, preparing for burial. At that time, An De had first gone to Hu Xian (鄠縣, place name), and on his way back, he reached Dexing Temple (德行寺, temple name) in the southwest, five li (里, a unit of distance) away from Cheng Huihe's village. An De called out to Cheng Huihe from afar, asking why he had not come to greet him. He called out several times in succession. The people in the fields told An De that Cheng Huihe had been dead for a long time and could not come to greet him. An De said, 'This is nonsense, I do not believe it.' He then went to Cheng Huihe's village and called out to him loudly. Cheng Huihe moved his body. The relatives nearby cut the ropes that were wrapped around him. An De entered his courtyard and called out to him again loudly. Cheng Huihe immediately sat up and crawled to An De. An De told him to move the coffin and other things away, and to use a fishing basket as a Buddha seat, and to walk around the basket. Soon, Cheng Huihe recovered his health. He lived for another twenty years or so. Later, he fell seriously ill and came to An De for help. An De said, 'Let you wander around, I do not know.' Cheng Huihe then passed away. At that time, An De's reputation spread far and wide, and both monks and laypeople greatly respected him. There were many such examples, and everyone came to visit him, building Buddhist temples and holding Buddhist gatherings, and there were many miraculous events.
。略述一兩。昆明池北白村老母者。病臥床枕失音百日。指撝男女思見安形。會其母意。請來至宅。病母既見不覺下迎。言問起居奄同常日。遂失病所在。於時聲名更振。村聚齊集。各率音樂。巡家告令。欲設大齋。大萬村中田遺生者。家途壁立而有四女。妻著弊布齊膝而已。四女赤露迥無條線。大女名華嚴。年已二十。惟有粗布二尺擬充佈施。安引村眾次至其門。愍斯貧苦遂度不入。大女思念。由我貧煎不及福會。今又不修當來倍此。周遍求物闃爾無從。仰面悲號。遂見屋甍一把亂床用塞明孔。挽取抖捒得谷十餘。挼以成米。並將前布擬用隨喜。身既無衣待至夜暗。匍匐而行趣齋供所。以前施物遙擲眾中。十餘粒米別奉炊飯。因發願曰。女人窮業久自種得。竭貧行施用希來報。輒以十餘黃米投飯甑中。必若至誠貧業盡者。當愿所炊之飯變成黃色。如無所感。命也奈何。作此誓已掩淚而返。於是甑中五石米飯。併成黃色。大眾驚嗟未知所以。周尋緣構。乃云田遺生女之愿也。齋會齊率獲粟十斛尋用濟之。安辦法衣仍度華嚴。送入京寺。爾後聲名重振。弘悟難述。安居處雖隱。每行慈救。年常二社血祀者多。周行救贖勸修法義。不殺生邑其數不少。嘗于龕側村中。縛豬三頭將加烹宰。安聞往贖。社人恐不得殺。增長索錢
十千。安曰。貧道見有三千。已加本價十倍。可以相與眾各不同。更相忿競。忽有小兒。羊皮裹腹來至社會。助安贖豬。既見諍競因從乞酒。行飲行舞焜煌旋轉。合社老少眼並失明。須臾自隱不知所在。安即引刀自割髀肉曰。此彼肉耳。豬食糞穢。爾尚啖之。況人食米。理是貴也。社人聞見一時同放。豬既得脫繞安三匝。以鼻䖶觸若有愛敬。故使郊之南西五十里內雞豬絕嗣。乃至於今。其感發慈善皆此類也。性多誠信樂讀華嚴。一缽三衣累紀彌勵開皇八年。頻敕入京。為皇儲門師長公主營建靜法。復延住寺。名雖帝宇常寢巖阿。以大業五年十一月五日。終於靜法禪院。春秋八十。遺骸於終南起塔。在至相寺之側矣。
釋大志。姓顧氏。會稽山陰人。發矇出家。師事天臺智者顗禪師。顗睹其形神灑落高放物表。因名為大志。禪誦為業。苦節自專。四方名所無遠必造。而言氣清穆儀相貞嚴。故見者眄睞知非凡器。開皇十年。來游廬岳住峰頂寺。不隸公名不豫僧伍。誦法華經。索然閑雅絕能清囀。使諸聽者忘疲。後於花山甘露峰南建靜觀道場。頭陀為業。孑爾一身不避虓虎聞有惡狩輒往投之。皆避而不啖。山粒本絕終日忘餐。或以餅果繼命而已。外睹不堪其惱。而志安之容色如故。經於七載禪業無斷。晚住此山福林寺
【現代漢語翻譯】 現代漢語譯本： 十千（具體數量，表示很多）。安（人名）說：『貧道我這裡有三千頭豬，已經在原價基礎上加了十倍的價格，可以分給各位，但大家卻互相爭搶。』忽然有個小孩，用羊皮裹著肚子來到集市，幫助安贖豬。他看到大家爭搶，就向他們乞討酒喝。他一邊喝酒一邊跳舞，旋轉不停，整個集市的老少都眼花繚亂，什麼也看不清了。一會兒，小孩就消失了，不知道去了哪裡。安就拿起刀割下自己大腿上的肉說：『這就是豬肉啊。豬吃的是糞便污穢之物，你們尚且吃它，何況人吃的是米糧，理應更珍貴啊。』集市上的人聽到、看到這些，一時都放了豬。豬得到自由后，繞著安轉了三圈，用鼻子蹭他，好像很愛戴敬佩他。因此，安所居住的郊外以南、以西五十里內，雞和豬都絕了後代，一直到現在。他感動激發人們行善的事蹟都是這樣的。安生性誠實守信，喜歡讀《華嚴經》，一個缽、三件衣服，多年來一直如此，非常努力。開皇八年，多次被皇帝下令進京，為皇儲的老師長公主營建清凈的佛法場所，又被邀請住在寺廟裡。寺廟雖然是皇家建造的，但他經常住在山巖下。在大業五年十一月五日，在靜法禪院去世，享年八十歲。遺骸在終南山建塔安葬，就在至相寺旁邊。
釋大志（僧人名）。姓顧，是會稽山陰人。從小就出家，拜天臺智者顗禪師為師。顗禪師看到他形神灑脫，高尚不凡，就給他取名為大志。他以禪修誦經為業，生活非常節儉，意志堅定。四方的名勝之地，無論多遠他都要去。他的言談舉止清靜安詳，儀表莊重嚴肅，所以見到他的人都認為他不是普通人。開皇十年，他來到廬山遊歷，住在峰頂寺。他不屬於官府管轄，也不參與僧眾事務。他誦讀《法華經》，聲音悠揚清雅，非常動聽，使聽眾忘記疲勞。後來他在花山甘露峰南面建造了靜觀道場，以苦行作為修行方式。他獨自一人，不躲避兇猛的老虎，聽說哪裡有兇惡的獵人，就主動去投奔他們，但老虎和獵人都避開他不傷害他。山裡本來就沒有糧食，他經常整天不吃飯，有時就吃些餅或水果來維持生命。外人看到他這樣都覺得他很苦惱，但大志卻安之若素，容貌神色和原來一樣。經過七年的時間，他的禪修事業從未中斷。晚年住在花山的福林寺。
【English Translation】 English version: Shi Qian (ten thousand, indicating a large quantity). An (a person's name) said, 'This poor monk has three thousand pigs here, and I've already increased the original price tenfold. I can share them with everyone, but you are all competing fiercely.' Suddenly, a child, wrapped in sheepskin, came to the market to help An redeem the pigs. Seeing the competition, he begged for wine from them. He drank and danced, spinning around, causing the old and young in the entire market to become dizzy and lose their sight. After a while, the child disappeared, and no one knew where he went. An then took a knife and cut off a piece of flesh from his thigh, saying, 'This is pig meat. Pigs eat filth and excrement, and you still eat it. How much more valuable is it for humans to eat rice?' Upon hearing and seeing this, everyone in the market released the pigs at once. After gaining freedom, the pigs circled An three times, nuzzling him with their noses as if showing love and respect. Therefore, within fifty li to the south and west of where An lived, chickens and pigs became extinct, and it remains so to this day. His deeds of inspiring people to do good are all like this. An was honest and trustworthy by nature, and he loved to read the Avatamsaka Sutra (Hua Yan Jing), with one bowl and three robes, he persevered diligently for many years. In the eighth year of the Kaihuang era, he was repeatedly ordered to go to the capital to build a pure Dharma place for the Crown Prince's teacher, the eldest princess, and was invited to live in a temple. Although the temple was built by the imperial family, he often resided under the mountain rocks. On the fifth day of the eleventh month of the fifth year of the Daye era, he passed away at the Jingfa Chan Monastery, at the age of eighty. His remains were enshrined in a pagoda built on Zhongnan Mountain, next to the Zhixiang Temple.
釋大志 (Shi Dazhi, a monk's name), whose surname was Gu, was a native of Shanyin in Kuaiji. He became a monk at a young age, studying under the Chan Master Zhiyi (Zhi Zhe Yi) of Tiantai. Chan Master Yi, seeing his free and uninhibited spirit and extraordinary demeanor, named him Dazhi. He devoted himself to Chan practice and reciting scriptures, living a frugal and determined life. He visited famous places in all directions, no matter how far. His speech was clear and peaceful, and his appearance was dignified and solemn, so those who saw him knew he was no ordinary person. In the tenth year of the Kaihuang era, he traveled to Mount Lu and lived in Fengding Temple. He was not under the jurisdiction of the government, nor did he participate in the affairs of the monastic community. He recited the Lotus Sutra (Fa Hua Jing), his voice melodious and elegant, so pleasant that listeners forgot their fatigue. Later, he built a Jingguan Dojo south of Ganlu Peak on Mount Hua, practicing asceticism. Alone, he did not avoid fierce tigers, and if he heard of cruel hunters, he would go to them, but the tigers and hunters avoided harming him. The mountain originally had no grain, and he often forgot to eat all day, sometimes sustaining himself with cakes or fruits. Outsiders felt distressed for him, but Dazhi remained calm and composed, his appearance unchanged. After seven years, his Chan practice never ceased. In his later years, he lived in Fulin Temple on Mount Hua.
。會大業屏除流徙隱逸。慨法陵遲一至於此。乃變服毀形。頭擐孝服。粗布為衣。在佛堂中高聲慟哭。三日三夕初不斷絕。寺僧慰喻。志曰。余嘆惡業乃如此耶。要盡此形骸伸明正教耳。遂往東都上表曰。愿陛下興顯三寶。當然一臂于嵩岳用報國恩。帝許之。敕設大齋。七眾通集。志不食三日。登大棚上。燒鐵赫然用烙其臂。並令焦黑。以刀截斷肉裂骨現。又烙其骨令焦黑已。布裹蠟灌下火然之。光耀巖岫。於時大眾見其行苦。皆痛心貫髓不安其足。而志雖加燒烙。詞色不變言笑如初。時誦法句。或嘆佛德。為眾說法聲聲不絕。臂燒既盡。如先下棚。七日入定加坐而卒。時年四十有三。初志出家至終。結操松竹。冬夏一服無御縑纊。布艾粗素自此為常。形極鮮白唇如丹畫。裙垂半脛足躡蒲屨。言氣爽朗調逸風雲。人或不識。怪所從來者。便捋眉告曰。餘九江廬山福林寺小道人大志耳。又善屬文藻編詞明切。撰愿誓文七十餘紙。意在共諸眾生為善知識也。僧為強禦難奉信者。有見此誓無不掩淚。今廬山峰頂每至暮年。諸寺見僧宿集一夜。讀其遺誓用曉道俗。合衆皆酸結矣。
釋智命。俗姓鄭。名颋。榮陽人。族望清勝文華曜世。詞鋒所指罕有當之。初仕隋為羽騎尉。班位斯薄。逃官流俗。備歷講會餐寢法奧。就耕
【現代漢語翻譯】 現代漢語譯本：慧達法師致力於屏除流放和隱居之士，感嘆佛法衰落到如此地步。於是他改變裝束，毀壞自己的形貌，頭上戴著孝帽，身穿粗布衣服，在佛堂中高聲痛哭，三天三夜沒有停歇。寺廟的僧人勸慰他，慧達法師說：『我感嘆自己的惡業竟然如此深重嗎？我要用這殘餘的身體來闡明正教！』於是前往東都上書說：『愿陛下能夠弘揚佛法，我願意獻出一條手臂在嵩山，用來報答國家的恩情。』皇帝答應了他。下令設定盛大的齋會，七眾弟子全部聚集。慧達法師三天沒有進食，登上高臺，用燒紅的鐵烙自己的手臂，直到焦黑。然後用刀截斷，肉裂開，骨頭顯露出來。又烙燒他的骨頭，直到焦黑，用布包裹，用蠟灌注，點火焚燒。光芒照亮了山巖。當時大眾看到他如此苦行，都痛心疾首，坐立不安。而慧達法師雖然經受燒烙，言語神色沒有改變，談笑如初。他時常誦讀《法句經》，或者讚歎佛的功德，為大眾說法，聲音沒有停歇。手臂燒盡之後，像之前一樣走下高臺。七天後入定，跏趺而坐圓寂。當時年齡四十三歲。慧達法師從出家到圓寂，始終保持著松竹般的節操，冬夏都只穿一件衣服，沒有穿絲綿。粗布和艾草製成的衣服從此成為他的常服。他容貌極其白皙，嘴唇像用丹砂描繪的一樣。裙子垂到小腿一半，腳穿蒲草鞋。言語語氣爽朗，談吐超逸，如同風雲一般。人們有時不認識他，奇怪他從哪裡來，他就捋著眉毛告訴他們說：『我是九江廬山福林寺的小道人慧達。』他又擅長寫作，文采斐然，措辭明晰。撰寫愿誓文七十多篇，意在與眾生結為善知識。僧人中有強橫不奉信的人，看到這些誓文沒有不掩面哭泣的。現在廬山峰頂每到年末，各寺廟的僧人聚集一夜，誦讀他的遺誓，用來曉喻僧俗，所有人都感到悲傷不已。 釋智命，俗姓鄭，名颋（tǐng），是榮陽人。他的家族聲望顯赫，文采照耀當世，文筆犀利，很少有人能與他匹敵。起初在隋朝做羽騎尉，官位卑微，於是逃離官職，流落民間。廣泛參加各種講經法會，深入研究佛法的奧妙。後來開始務農。
【English Translation】 English version: Master Huida devoted himself to eliminating exiled and reclusive individuals, lamenting the decline of Buddhism to such a state. Therefore, he changed his attire, disfigured his appearance, wore a mourning cap on his head, and dressed in coarse cloth, weeping loudly in the Buddha hall for three days and three nights without ceasing. The monks of the temple comforted him, and Master Huida said, 'Do I lament that my evil karma is so profound? I will use this remaining body to elucidate the true teachings!' Then he went to Dongdu and submitted a memorial, saying, 'May Your Majesty promote Buddhism, and I am willing to offer an arm on Mount Song, to repay the country's kindness.' The emperor agreed. He ordered a grand vegetarian feast to be set up, and all seven assemblies of disciples gathered. Master Huida did not eat for three days, ascended the high platform, and used red-hot iron to brand his arm until it was charred black. Then he cut it off with a knife, the flesh split open, and the bone was exposed. He then branded his bone until it was charred black, wrapped it in cloth, poured wax on it, and set it on fire. The light illuminated the mountain rocks. At that time, the masses saw his ascetic practice and were heartbroken and restless. But Master Huida, although subjected to branding, did not change his words or expression, and laughed as before. He often recited the Dharmapada (Fǎ jù jīng), or praised the Buddha's virtues, and spoke the Dharma to the masses without ceasing. After his arm was burned, he descended from the platform as before. Seven days later, he entered samadhi (Dìng), sat in the lotus position, and passed away. He was forty-three years old at the time. From the time Master Huida left home until his death, he always maintained the integrity of pine and bamboo, wearing only one garment in winter and summer, without silk floss. Coarse cloth and artemisia clothing became his regular attire. His appearance was extremely fair, and his lips were like painted cinnabar. His skirt hung halfway down his calves, and he wore rush sandals. His speech was clear and his demeanor was unrestrained, like wind and clouds. People sometimes did not recognize him and wondered where he came from, and he would stroke his eyebrows and tell them, 'I am the small Daoist Huida from Fulinsi (Fú lín sì) Temple on Mount Lushan (Lú shān) in Jiujiang (Jiǔ jiāng).' He was also good at writing, with brilliant literary talent and clear and precise wording. He wrote more than seventy vows, intending to become a good teacher for all beings. Among the monks, there were those who were tyrannical and did not believe, and none who saw these vows did not cover their faces and weep. Now, every year at the end of the year, the monks of the temples on the summit of Mount Lushan gather for one night, reciting his last vows to enlighten monks and laity, and all are filled with sorrow. 釋智命 (Shì Zhì Mìng), whose secular surname was Zheng (Zhèng) and given name was Ting (tǐng), was a native of Rongyang (Róng yáng). His family was renowned, his literary talent shone in his time, and his writing was sharp, with few who could match him. He initially served in the Sui Dynasty as a Yuqiwei (Yǔ qí wèi), a low-ranking military officer, so he fled his post and wandered among the common people. He widely attended various sutra lectures and deeply studied the mysteries of the Dharma. Later, he began farming.
于寧州。大業初年。僕射楊素因事往彼。乃通名謁見。與語終日。素曰。觀卿風韻。殊非鄙俗所懷。乃廊廟偉器耳。且權抑忍辱。尋當徴召。及元德作貳。搜訪賢能。素遂拔之。對晤宣傳應變不一。有令試以三百對語。一遍授之覆無遺漏。致大重敬。遷為中舍人官至五品。及元德云薨。不仕於世。游聽三論法華。研味積年逾深信篤。皇泰之初越王即位。歷官至御史大夫。偽鄭開明連任不改。深謀廣略有國惟寄。於斯時也。今上任總天策。御兵西苑。李密鴟張蟻詰咆休洛汭。世充獨固一都。內外煎迫上下同懼。颋弊斯紛梗情慕出家。頻請鄭主為國修道。既不遂志。惟思剪剃不累形科。夜則潛讀方等諸經。晝則緝理公政斯須不替。經四十日誦得法華。暢滿胸襟決心出俗。又勸婦氏歸宗釋教。言既切至即依從之更互剃髮。颋語妻曰。吾愿滿矣。不死而生。當啟鄭主不宜爾也。便法服擎錫。徑至宮門云。鄭颋輒已出家。故來奉謁。世充不勝憤怒。下敕斬之。颋聞喜曰。吾愿又滿矣。欣笑泰然。行至洛濱。時惟旭旦未合行決。颋曰。若為善知識者。愿早見過度。不爾尋應被放。不滿本懷。於時道俗圍繞勸引至暮。而颋厲色昌言不許。因即斬之。尋有敕放。既所不救。舉朝怨恨。即偽鄭開明之初年也。初颋從吉藏法師聽講。有僧告
【現代漢語翻譯】 現代漢語譯本： 于寧州（地名）。大業初年，僕射（官名）楊素因事前往寧州，於是通報姓名拜見鄭颋（人名），與他交談了一整天。楊素說：『觀察您的風度和才華，絕非平庸之人所能具備，乃是朝廷棟樑之材。而且您能隱忍不發，將來一定會被朝廷徵召。』等到元德太子擔任東宮輔臣，廣泛搜尋賢能之士時，楊素便舉薦了鄭颋。鄭颋應對宣傳，隨機應變，沒有絲毫差錯。楊素曾命令他嘗試背誦三百句對語，鄭颋聽一遍就能全部記住，沒有遺漏，因此受到楊素極大的尊重和敬佩。鄭颋被提拔為中舍人（官名），官至五品。等到元德太子去世，鄭颋便不再為世俗效力，遊歷聽講《三論》和《法華經》，研習體味多年，越發深信不疑。皇泰年間，越王楊侗即位，鄭颋歷任御史大夫（官名）。偽鄭政權開明時期，鄭颋連續擔任官職，沒有改變。他深謀遠慮，國家大事都寄託在他身上。當時，今上的父親擔任天策上將，在西苑統領軍隊。李密（人名）像鴟鳥一樣張牙舞爪，像螞蟻一樣聚集，在洛水一帶喧囂。王世充（人名）獨自堅守洛陽，內外受敵，上下都感到恐懼。鄭颋厭倦了這些紛亂，萌生了出家的念頭，多次請求鄭王允許他為國家修道，但沒有如願。於是他只想剃髮出家，不被世俗的規矩所束縛。晚上就偷偷閱讀《方等經》等經典，白天則處理公務，片刻也不耽誤。經過四十天，他誦讀了《法華經》，心中充滿了喜悅，決心出家。他又勸說妻子皈依佛教。他的話語懇切至極，妻子便聽從了他的勸告，兩人互相剃了頭髮。鄭颋對妻子說：『我的願望已經實現了，雖然身死，但精神獲得了新生。』他打算稟告鄭王，不應該這樣。於是他穿著僧衣，拿著錫杖，直接來到宮門，說：『鄭颋已經出家，特來拜見。』王世充非常憤怒，下令斬殺他。鄭颋聽了，高興地說：『我的願望又實現了。』他欣然笑著，走到洛水邊。當時是黎明時分，還沒有正式行刑。鄭颋說：『如果我是善知識，希望早點被超度，否則等下可能被釋放，就不能滿足我的心願了。』當時有僧人和俗人圍著他，勸他改變主意，直到傍晚，但鄭颋嚴厲地拒絕了。於是就被斬殺了。不久，朝廷下令釋放他，但已經無法挽回了。朝廷上下都感到怨恨。當時是偽鄭開明初年。當初，鄭颋跟隨吉藏法師聽講，有僧人告訴他：
【English Translation】 English version: In Ningzhou (place name). In the early years of the Daye era, Yang Su (person's name), the Minister of Works, went there on business. He then announced his name and paid a visit to Zheng Ting (person's name), talking with him all day. Yang Su said, 'Observing your demeanor and talent, it is by no means something that ordinary people possess, but rather the great talent of the court. Moreover, you can suppress and endure humiliation, and you will soon be summoned.' When Prince Yuande served as the auxiliary minister of the Eastern Palace and widely searched for virtuous and capable people, Yang Su recommended Zheng Ting. Zheng Ting responded to propaganda and adapted to changes without any mistakes. Yang Su once ordered him to try to recite three hundred pairs of sentences, and Zheng Ting could remember them all after listening to them once, without any omissions, so he was greatly respected and admired by Yang Su. Zheng Ting was promoted to Middle Secretary (official title), reaching the fifth rank. When Prince Yuande passed away, Zheng Ting no longer served the world, traveled and listened to lectures on the Three Treatises and the Lotus Sutra, studying and savoring them for many years, becoming more and more convinced. During the Huangtai years, King Yue, Yang Tong, ascended the throne, and Zheng Ting successively served as Imperial Censor (official title). During the Kaiming period of the pseudo-Zheng regime, Zheng Ting continuously held office without change. He had deep plans and broad strategies, and the affairs of the country were entrusted to him. At that time, the current emperor's father served as the General of Tian Ce, leading the army in the West Garden. Li Mi (person's name) bared his fangs like a kite and gathered like ants, clamoring around the Luo River. Wang Shichong (person's name) alone held Luoyang, besieged from inside and outside, and everyone above and below was afraid. Zheng Ting was tired of these disturbances and had the idea of becoming a monk, repeatedly asking King Zheng to allow him to cultivate the Tao for the country, but he did not get his wish. So he just wanted to shave his head and become a monk, not to be bound by worldly rules. At night, he secretly read the Vaipulya Sutras and other scriptures, and during the day he handled official duties without delay. After forty days, he recited the Lotus Sutra, his heart filled with joy, and he was determined to become a monk. He also persuaded his wife to convert to Buddhism. His words were extremely earnest, and his wife listened to his advice, and the two shaved their heads for each other. Zheng Ting said to his wife, 'My wish has been fulfilled. Although I die, my spirit is reborn.' He planned to report to King Zheng that he should not do this. So he wore monk's clothes, holding a tin staff, and went directly to the palace gate, saying, 'Zheng Ting has already become a monk and has come to pay his respects.' Wang Shichong was very angry and ordered him to be beheaded. Zheng Ting was happy to hear this and said, 'My wish has been fulfilled again.' He smiled happily and walked to the Luo River. At that time, it was dawn, and the execution had not yet officially begun. Zheng Ting said, 'If I am a good teacher, I hope to be liberated as soon as possible, otherwise I may be released later, and I will not be able to fulfill my wish.' At that time, monks and laypeople surrounded him, persuading him to change his mind until evening, but Zheng Ting sternly refused. So he was beheaded. Soon, the court ordered his release, but it was too late. The whole court felt resentment. It was the early years of the Kaiming period of the pseudo-Zheng regime. In the beginning, Zheng Ting followed Dharma Master Jizang to listen to lectures, and a monk told him:
曰。觀卿頭顱額頷有富貴相。但以眄睞後顧。怨不得其終。颋曰。豈非傷死耶。必如所相乃是本願。嘗見諸死者。疾甚危弱心不自安。紛擾不定便就後世。生死終一期也。定不能免。何如發正愿緣勝境心力堅明不有馳散。刀落命終。神爽自在豈不善乎。故颋之臨刑。遍禮十方。口詠般若。索筆題詩曰。幻生還幻滅。大幻莫過身。安心自有處。求人無有人。與諸知故別已閤眼。少時曰。可下刀矣。尋聲斬之。面貌熙怡有逾恒日。妻為比丘尼。見住洛州寺也。
釋玄覽姓李。隨州房子人。毗季五人。最處其末。伯父任蒲州萬泉令。久而無子。養之若親。年十三心慕出家。深見俗過。遂逃迸山谷。北達汾州超禪師所。見其言情博遠。即依而出家。令既失之。遣人羅捕。雖復藏竄不免捉獲。口云身屬伯耳。心屬諸佛。終無俗志。愿深照也。伯乃愍而放之。貞觀年初入京蒙度。配名弘福。常樂禪誦禮悔為業。每語法屬曰。雖同恒業而誓欲捨身。至貞觀十八年四月。初脫諸衣服。總作一幞。付本寺僧。惟著一覆單衣。密去至京東渭陰洪陂坊側。且臨渭水稱念禮訖。投身瀅中。眾人接出。覽告眾曰。吾誓捨身命久矣。意欲仰學大士難捨能捨諸經正行。幸勿固遮兩妨其業。眾悟意故乃從之。即又入水。合掌稱十方佛。廣發弘願已
【現代漢語翻譯】 現代漢語譯本：他說：『我看您的頭顱、額頭和下巴，都顯示出富貴的面相。但因為您經常斜視和回頭看，恐怕不能善終。』 颋（人名）說：『難道是會死於非命嗎？如果真像您所說的那樣，那正是我所希望的。我曾經見過許多臨死之人，他們因為疾病而非常虛弱，內心無法安定，紛亂不定，就這樣進入了後世。生死是每個人都要經歷的，最終無法避免。不如發起正愿，憑藉殊勝的境界，心力堅定而不會散亂，即使刀落下而生命終結，神識也能自由自在，這難道不好嗎？』 所以，颋在臨刑前，遍禮十方諸佛，口中吟誦《般若經》，索要筆墨題詩說：『幻生終究還要幻滅，最大的幻象莫過於自身。安心自有去處，求人卻找不到人。』 與各位熟人告別后，便閉上了眼睛。過了一會兒說：『可以行刑了。』 隨著聲音被斬首，面容安詳喜悅，超過了往常。他的妻子是比丘尼（佛教女出家人），住在洛州的寺廟裡。 釋玄覽（人名）姓李，是隨州房子縣人。他有五個哥哥，他排行最小。他的伯父擔任蒲州萬泉縣令，很久沒有兒子，便像對待親生兒子一樣撫養他。十三歲時，他內心向往出家，深刻地認識到世俗的過錯。於是逃到山谷中，北上到達汾州超禪師（人名）那裡，見他言語情真意切，博大深遠，便跟隨他出了家。縣令失去他后，派人四處搜捕。即使他藏起來躲避，最終還是被抓住了。他口中說：『我的身體屬於伯父，我的心屬於諸佛，我最終沒有世俗的志向，希望您能明察。』 伯父被他的心願深深感動，於是放了他。貞觀初年，他進入京城被允許出家，被分配到弘福寺。他經常以禪誦、禮拜和懺悔為功課。每當說法時，他總是說：『雖然和大家做著同樣的事情，但我發誓要捨棄自己的身體。』 到了貞觀十八年四月，他首先脫下所有的衣服，全部包成一個包裹，交給本寺的僧人。只穿著一件單衣，悄悄地去了京東渭陰洪陂坊旁邊。在靠近渭水的地方，稱念佛號，禮拜完畢，便投身到水中。眾人將他救了出來。玄覽告訴大家說：『我發誓捨棄生命已經很久了，我想要效仿大士（菩薩）難捨能捨的精神，實踐諸經中的正行。希望大家不要阻止我，這樣會妨礙我的修行。』 眾人明白了他的意思，於是聽從了他。他便再次進入水中，合掌稱念十方諸佛，廣泛地發下弘大的誓願。
【English Translation】 English version: He said, 'Looking at your head, forehead, and chin, you have the appearance of wealth and nobility. However, because you often glance sideways and look back, I fear you will not have a good end.' Ting (personal name) said, 'Could it be that I will die a violent death? If it is as you say, then that is exactly what I wish for. I have seen many dying people who are very weak due to illness, their hearts unable to find peace, confused and unsettled, and thus they enter the afterlife. Birth and death are inevitable for everyone, and ultimately cannot be avoided. How about making a righteous vow, relying on a supreme state, with a firm and unwavering mind, so that even if the knife falls and life ends, the spirit can be free and at ease? Wouldn't that be good?' Therefore, before his execution, Ting paid homage to the Buddhas of the ten directions, recited the Prajna Sutra, and asked for pen and ink to write a poem saying, 'Illusory birth will eventually be illusory destruction, the greatest illusion is none other than the self. Peace of mind has its own place, but there is no one to seek help from.' After bidding farewell to his acquaintances, he closed his eyes. After a while, he said, 'You may proceed with the execution.' With the sound, he was beheaded, his face serene and joyful, exceeding his usual demeanor. His wife was a Bhikkhuni (Buddhist nun), residing in a temple in Luoyang. 釋玄覽 (Shì Xuánlǎn, personal name), whose surname was Li, was a native of Fangzi County, Suizhou. He had five elder brothers and was the youngest. His uncle served as the magistrate of Wanquan County, Puzhou, and had no son for a long time, so he raised him as if he were his own son. At the age of thirteen, he yearned to become a monk, deeply recognizing the faults of the secular world. Therefore, he fled into the mountains and valleys, and went north to see Chan Master Chao (personal name) of Fenzhou, seeing his words were sincere and profound, he followed him and became a monk. After the magistrate lost him, he sent people to search and arrest him everywhere. Even though he hid and evaded, he was eventually caught. He said, 'My body belongs to my uncle, my heart belongs to the Buddhas, I ultimately have no secular aspirations, I hope you will understand.' The magistrate was deeply moved by his vow, so he released him. In the early years of Zhenguan, he entered the capital and was allowed to become a monk, and was assigned to Hongfu Temple. He often made meditation, chanting, prostrations, and repentance his practice. Whenever he preached, he would say, 'Although I am doing the same things as everyone else, I vow to give up my body.' In April of the eighteenth year of Zhenguan, he first took off all his clothes, wrapped them all in a bundle, and gave them to the monks of the temple. Wearing only a single layer of clothing, he quietly went to the side of Hongpo Ward, Weiyin, east of the capital. Near the Wei River, he recited the Buddha's name, finished his prostrations, and threw himself into the water. The people rescued him. Xuanlan told everyone, 'I have vowed to give up my life for a long time, I want to emulate the spirit of the Bodhisattva (Bodhisattva) who can give up what is difficult to give up, and practice the correct practices in the sutras. I hope you will not stop me, as it will hinder my practice.' The people understood his intention, so they followed him. He then entered the water again, clasped his hands together, recited the Buddhas of the ten directions, and made vast and great vows.
投于漩渦中。三日後其尸方出。村人接之起塔本寺。怪其不歸顧問無處。便開衣幞乃見遺文。云敬白十方三世諸佛。弟子玄覽。自出家來一十二夏。雖沾僧數大業未成。今欲修行檀波羅蜜。如薩埵投身尸毗割股魚王肉山。經文具載。請從前聖教附後塵。衣物眾具任依佛教。臨終之人多不周委。名學等見其遺文。往尋究云。
釋法曠。姓駱。雍州咸陽人。少有異節。偏愛儒素。后聽弘善寺榮師大論。榮即周世道安之弟子也。創染玄業便悟非常。資學之勤不出門院。年十六。講解前論道穆京華。酬答冷然無替玄理。專修念定無涉時方。無量壽經世稱難誦。曠聞試尋。一日兩卷。文言闇了。故其誦持罕有加者。自爾藏經披讀。以為恒任。文理所指問無不知。顧諸布薩人多說欲。乃自勵心力立誦千遍。數旬之間便得滿愿。性樂儉約不尚華靡。故其房中無有氈席。滿院種莎。用擬隨坐頭陀行也。勖誡門人惟存離著。以末代根機隨塵生染故也。年登知命。便袒三衣。瓶缽以外一無受畜。卓然正色懔潔風霜。人有與語惟言離著。至時分衛一食而已。每曰。余惟生死滯著無始輪迴。生厭者希死厭又少。常懷怏怏欲試舍之。以貞觀七年二月二十一日。入終南山。在炭谷內四十里許。脫衣掛樹以刀自刎。既獨自殯無由知處。諸識故等
。至八月中。方始訪得其遺身頌云。又近有汾州大乘寺僧忘名者。常厭生死濁世難度。誓必捨身。先節食服香。至期道俗通集。香花幡蓋列衛。而往西山子夏學巖。面西斂容。眾唱善哉。咸送隨喜。乃放身懸壑。至地起坐。及眾就視方知已逝。博訪遺身其類甚眾。且隨疏出。示為一例。餘者蓋闕。
釋會通。雍州萬年御宿川人。少欣道檢游泊林泉。苦節戒行是其顧習。投終南豹林谷。潛隱綜業。讀法花經至藥王品。便欣厭舍。私集柴木誓必行之。以貞觀末年。靜夜林中積薪為窟。誦至藥王便令下火。風驚焰發煙火俱盛。卓爾加坐聲誦如故。尋爾西南有大白光流入火聚。身方偃仆。至曉身火俱滅。乃收其遺骨為起白塔。勒銘存焉。貞觀之初。荊州有比丘尼姊妹。同誦法花。深厭形器。俱欲捨身。節約衣食欽崇苦行服諸香油漸斷粒食。后頓絕谷惟啖香蜜。精力所被神志鮮爽。周告道俗。剋日燒身。以貞觀三年二月八日。于荊州大街置二高座。乃以蠟布纏身至頂。惟出面目。眾聚如山。歌贊云會。誦至燒處。其姊先以火柱妹頂。請妹又以火柱姊頂。清夜兩炬一時同耀。焰下至眼。聲相轉明。漸下鼻口方乃歇滅。恰至明晨合坐洞舉。一時火花。骸骨摧朽。二舌俱存。合衆欣嗟。為起高塔。近并州城西有一書生。年二十四
【現代漢語翻譯】 現代漢語譯本：到了八月中旬，才訪尋到他遺留的偈頌。另外，近來有汾州大乘寺一位不知名的僧人，常常厭惡生死輪迴和渾濁的世道難以修行，發誓一定要捨身。他先節食並服用香料，到了預定的日期，僧俗大眾都聚集在一起，用香花和幡蓋排列護衛，前往西山子夏學巖。他面向西方，收斂容顏，大眾唱誦『善哉』，都隨喜讚歎。於是他放身懸于山壑，落地後起身坐好。等到眾人前去檢視，才知道他已經逝去。廣泛尋訪捨身的事例，像這樣的有很多，且隨著疏文列出，作為其中一個例子。其餘的就省略了。
釋會通，雍州萬年御宿川人（地名，人名）。年少時就喜歡修道，遊歷于山林泉水之間。以艱苦的節操和戒律作為日常的修行。他前往終南山豹林谷隱居修行。讀誦《法華經》到《藥王品》時，便欣然想要捨身。私下裡聚集柴木，發誓一定要實行。在貞觀末年，寂靜的夜晚，在林中堆積柴木成窟，誦讀到《藥王品》時，便點火。風勢迅猛，火焰升騰，煙火旺盛。他端坐不動，誦經的聲音如常。不久，西南方有一道巨大的白光流入火堆，他的身體才倒下。到天亮時，身體和火焰都已熄滅。於是人們收拾他的遺骨，為他建造了一座白塔，刻上銘文以紀念他。貞觀初年，荊州有兩位比丘尼姐妹，一同誦讀《法華經》，深深厭惡這肉身，都想要捨身。她們節約衣食，欽佩並崇尚苦行，服用各種香油，逐漸斷絕穀物。後來完全斷絕穀物，只吃香蜜。在精力充沛的情況下，神志清爽。她們周告僧俗，確定日期燒身。在貞觀三年二月八日，在荊州大街設定兩座高臺，用蠟布纏身到頭頂，只露出面目。眾人聚集如山，歌唱讚美。誦經到燒身之處，姐姐先用火柱點燃妹妹的頭頂，妹妹又用火柱點燃姐姐的頭頂。清夜裡兩道火炬同時照耀。火焰向下燒到眼睛，聲音和相貌逐漸清晰。漸漸向下燒到鼻子和嘴巴才熄滅。恰好到第二天早晨，合坐的姿勢完全顯露出來，一時間火花四濺。骸骨摧毀朽爛，兩人的舌頭都儲存完好。大眾欣喜讚歎，為她們建造高塔。靠近并州城西，有一位書生，年僅二十四歲。
【English Translation】 English version: By the eighth month, they finally found his remaining verse, which read... Furthermore, recently there was a monk from Dacheng Temple in Fenzhou, whose name is forgotten, who often detested the cycle of birth and death and the difficulty of practicing in this turbid world. He vowed to sacrifice his body. He first reduced his diet and consumed incense. When the appointed day arrived, monks and laypeople gathered together, with incense, flowers, banners, and canopies arranged for protection, and went to Zixia Study Rock in the Western Mountains. Facing west, he composed his countenance. The crowd chanted 'Sadhu,' and all rejoiced in their hearts. Then he cast himself into the ravine, and upon reaching the ground, he sat up straight. When the crowd went to check on him, they realized he had passed away. Extensive inquiries about examples of self-sacrifice revealed many such cases, and they are listed along with the memorial, as one example. The rest are omitted.
釋Huitong (Shì Huìtōng), was a native of Yusu River in Wannian, Yongzhou (place name, person's name). In his youth, he delighted in the path of Dao, wandering among forests and springs. Austere discipline and adherence to precepts were his habitual practices. He went to Leopard Forest Valley in Zhongnan Mountain, where he lived in seclusion and diligently practiced. When he read the Lotus Sutra to the chapter on Medicine King (藥王品, Yàowáng pǐn), he was delighted and desired to sacrifice his body. He privately gathered firewood, vowing to carry it out. In the late years of the Zhenguan era, in a quiet night, he piled firewood into a cave in the forest. When he recited to the Medicine King chapter, he set the fire. The wind was swift, the flames rose, and the smoke and fire were intense. He sat upright, and his voice reciting the sutra remained as before. Soon, a great white light from the southwest flowed into the fire. Only then did his body fall. By dawn, both his body and the fire had extinguished. So people collected his remains and built a white pagoda for him, with an inscription to commemorate him. In the early years of the Zhenguan era, there were two Bhikkhuni (比丘尼, bǐqiūní) sisters in Jingzhou who recited the Lotus Sutra together, deeply detesting this physical form, and both desired to sacrifice their bodies. They economized on food and clothing, admired and revered ascetic practices, consumed various fragrant oils, and gradually ceased eating grains. Later, they completely stopped eating grains, only consuming fragrant honey. With their energy sustained, their minds were clear and refreshed. They announced to the monks and laypeople, setting a date for burning their bodies. On the eighth day of the second month of the third year of the Zhenguan era, they set up two high platforms on the main street of Jingzhou, and wrapped their bodies in waxed cloth to the top of their heads, only leaving their faces exposed. The crowd gathered like a mountain, singing praises. When reciting to the point of burning their bodies, the elder sister first used a torch to ignite the younger sister's head, and the younger sister then used a torch to ignite the elder sister's head. In the clear night, two torches shone simultaneously. The flames burned down to their eyes, and their voices and appearances became increasingly clear. Gradually, the flames burned down to their noses and mouths before extinguishing. Precisely by the next morning, their seated postures were fully revealed, and sparks flew everywhere. Their bones were destroyed and decayed, but both of their tongues remained intact. The crowd rejoiced and praised, and built high pagodas for them. Near the west of Bingzhou city, there was a scholar, only twenty-four years old.
五。誦法華經誓燒供養。乃集數束蒿干籠之。人問其故。密而不述。後於中夜放火自燒。及人往救火盛已死。乃就加柴薪盡其形蔭。近有山僧善導者。周遊寰寓求訪道津。行至西河遇道綽部。惟行唸佛彌陀凈業。既入京師廣行此化。寫彌陀經數萬卷。士女奉者其數無量。時在光明寺說法。有人告導曰。今唸佛名定生凈土不。導曰。唸佛定生。其人禮拜訖。口誦南無阿彌陀佛聲聲相次出光明寺門。上柳樹表。合掌西望。倒投身下。至地遂死。事聞臺省。
紹阇梨者。梓州玄武人也。俗姓蒲氏。未出家前。山行見一蟲甚瘦。又將一子于澗中取鰕子。鰕子又不可得。紹乃嘆曰。此蟲應在深山。今乃出路。飢渴甚矣。等是一死。不如充此飢渴。乃脫衣往臥蟲前蟲乃避去。後方出家。唯誦經行道而已。更無異行。大業之初。汝州界蟲暴非常。三五十人持仗不敢獨行。害人既多。紹乃往到其處立茅苫坐。蟲並遠去。道路清夷。年一百九歲乃見疾。謂弟子曰。我欲露屍乞諸蟲鳥。而彪嫌我身。生尚不食。豈死能嘗。可焚之無餘燼。弟子等不忍依其言。乃露屍月餘。鳥獸不犯。乃收葬之。
釋道休。未詳氏族。住雍州新豐福緣寺。常以頭陀為業。在寺南驪山幽谷。結草為庵。一坐七日乃出其定。執缽持錫出山乞食。飯缽滿
【現代漢語翻譯】 現代漢語譯本 五。誦《法華經》併發誓焚燒自身供養。於是收集了幾捆干蒿草將自己籠罩起來。有人問他原因，他閉口不談。後來在半夜放火自焚。等到人們趕來救火時，火勢已經很大，他已經死了。於是人們又往火里新增柴火，將他的形體燒成灰燼。近處有位名叫善導（Shandao）的山僧，周遊各地尋訪修道的途徑。走到西河時遇到了道綽（Daochuo）一派，專修唸佛彌陀凈土之業。善導來到京城后，廣泛傳播這種修行方法，抄寫《彌陀經》（Amitabha Sutra）數萬卷。信奉的士人和婦女數量極多。當時他在光明寺說法，有人問善導說：『現在念佛，一定能往生凈土嗎？』善導回答說：『唸佛一定能往生。』那人禮拜完畢，口誦『南無阿彌陀佛』（Namo Amitabha Buddha），聲音一聲接一聲，走出光明寺門，登上柳樹表，合掌向西遙望，倒身跳下。落地后就死了。這件事傳到了臺省。
紹阇梨（Shao Sheli），是梓州玄武人，俗姓蒲。未出家前，在山中行走時，看到一隻蟲子非常瘦弱。又看到有人在澗中捕捉蝦子，卻捕捉不到。紹於是嘆息說：『這蟲子應該生活在深山裡，現在卻出現在路邊，一定非常飢渴。與其都是一死，不如用我的身體來充當它的食物。』於是脫下衣服，躺在蟲子面前，蟲子卻避開了。後來他才出家，只是誦經修行，沒有其他的行為。大業初年，汝州一帶的蟲災非常嚴重，三五十人拿著武器也不敢獨自行走。蟲子傷害了很多人。紹於是前往那裡，搭建茅草屋居住。蟲子都遠遠地離開了，道路變得清凈。一百零九歲時生病，告訴弟子說：『我希望將屍體暴露在外，施捨給蟲鳥。但是彪（Biao）嫌棄我的身體，活著的時候尚且不吃，死了怎麼會品嚐呢？可以將我焚燒成灰燼。』弟子們不忍心，沒有聽從他的話，於是將屍體暴露在外一個月，鳥獸都沒有侵犯。於是才收斂埋葬。
釋道休（Shi Daoxiu），不清楚他的氏族。住在雍州新豐福緣寺。經常以頭陀（dhuta）為業。在寺南驪山的幽谷中，結草為庵。每次入定七日才出定。拿著缽和錫杖出山乞食，飯缽裝滿。
【English Translation】 English version V. Vowing to chant the Lotus Sutra and offering oneself by burning. He then gathered several bundles of dried artemisia and enclosed himself within them. When people asked him the reason, he kept it secret and did not explain. Later, in the middle of the night, he set fire to himself. By the time people came to rescue him, the fire was already raging, and he was dead. So they added firewood to the flames, burning his form completely. Nearby was a mountain monk named Shandao (善導) (Good Guidance), who traveled throughout the world seeking the path to enlightenment. When he arrived at Xihe, he encountered the Daochuo (道綽) (Way Surpassing) sect, which practiced only mindfulness of Amitabha (彌陀) (Infinite Light) and the Pure Land karma. After entering the capital, Shandao widely propagated this practice, writing tens of thousands of copies of the Amitabha Sutra (彌陀經). The number of scholars and women who followed him was countless. At that time, while he was preaching at Guangming Temple, someone asked Shandao, 'If we recite the name of Buddha now, will we definitely be reborn in the Pure Land?' Shandao replied, 'Reciting the name of Buddha will definitely lead to rebirth.' After bowing in reverence, that person recited 'Namo Amitabha Buddha' (南無阿彌陀佛) (Homage to Amitabha Buddha) repeatedly, exiting Guangming Temple, climbing onto a willow tree, joining his palms together facing west, and throwing himself down. He died upon hitting the ground. This matter was reported to the central government.
Shali Shao (紹阇梨), from Xuanwu in Zizhou, his lay surname was Pu. Before becoming a monk, while walking in the mountains, he saw a very thin insect. He also saw someone trying to catch shrimp in a stream, but they were unable to do so. Shao then sighed, 'This insect should live deep in the mountains, but now it has come out onto the road, it must be very hungry and thirsty. Since death is inevitable, it would be better to offer my body to satisfy its hunger.' So he took off his clothes and lay down in front of the insect, but the insect avoided him. Later, he became a monk, only reciting scriptures and practicing the Way, without any other unusual actions. At the beginning of the Daye era, there was a terrible plague of insects in the Ruzhou region. Thirty to fifty people dared not travel alone, even with weapons. Because the insects harmed many people, Shao went to that place and built a thatched hut to sit in. The insects all went far away, and the roads became clear and peaceful. At the age of one hundred and nine, he became ill and told his disciples, 'I wish to expose my corpse to feed the insects and birds. But Biao (彪) despises my body; he did not eat it when I was alive, how could he taste it when I am dead? You may burn it to ashes.' The disciples could not bear to do so and did not follow his words. So they exposed his corpse for more than a month, but no birds or beasts touched it. Then they collected and buried it.
Shi Daoxiu (釋道休), his clan is unknown. He lived in Fuyuan Temple in Xinfeng, Yongzhou. He often practiced asceticism (dhuta). In the secluded valley of Mount Li, south of the temple, he built a grass hut. He would enter meditation for seven days at a time before emerging. Carrying his bowl and staff, he would go down the mountain to beg for food, and his bowl would be filled.
已隨處而食。還來庵所。七日為期初無替廢。所以村野有信。剋日至山。路首迎逆。而休歡笑先言。卑詞問訊。行說禁戒誨以慈善。諸俗待其食已。從受歸戒。送入山門。然後乃返。積四十餘載。貞觀三年夏內。依期不出。就庵看之。端拱而卒。眾謂入定。于傍宿守。乃經信宿。迫而察之方知氣盡。加坐不腐。儼若生焉。仍就而掩。扉外加棘刺。恐蟲傷也。四年冬首。余往覲焉。山北人接還村內。為起廟舍。安置厥形。雖皮鞭骨連。而容色不改。加坐如故。乃于其上加漆布焉。然休出家已來。常袒三衣不服繒纊。以傷生也。又所著布衣。積有年稔。塵朽零破。見者寒心。時屬嚴冬忽然呻噤。即合脫三衣露背而坐。汵厲難耐。便取一重披之遂便覺暖。自誡勸曰。汝亦易誑。前後俱泠。俱是一衣。如何易奪。遂覺暖也。汝不可信。當爲汝師。或時欲補衣。以布相著。欲加縫綴即便入定。后出之時收而乞食。斯季世以死要生業道者罕有蹤也。余曾參翻譯。親問西域諸僧。皆以布氈而為袈裟都無繒絹者。縱用以為余衣。不得加受持也。其龜茲于遁諸國。見今養蠶。惟擬取綿亦不殺害。故知休之慈救與衡岳同風。前已廣彰。恐迷重舉。自余服玩。安可言矣。
論曰。竊聞。輕生徇節。自古為難。茍免無恥。當今為易。志人
恒人之傳。列樹風猷。上達下達之言。照揚經典。皆所以箴規庸度開導精靈。惟道居尊。惟德生物。故能兼忘通塞。兩遣是非。體流縛之根源。曉想倒之條緒也。是以達人。知身城之假合。如塵無性。鑒命算之若流。惟心生滅。由斯以降同是幻居。安有智者而能常保。然則宅生附世纏取未捐。寄以弘因用清心惑。或挫拉以加惱辱。或抑制以事奴駘。或焚灼以拔貪源。或刳剔以窮癡本。纏身為炬且達迷途。然臂為明時陳報德。出燈入鐵之相。其蹤若林。肉山乳海之能。備聞前策。斯皆拔倒我之宏根。顯壞形之可厭。以將崩之朽宅。貿金剛之法身。經不云乎。誠至言矣。若夫厚生所寶極貴者形。就而揆之其實惟命。大聖成教豈虛構哉。故藥王上賢焚體。由其通愿。下凡仰慕灼爛。寧不失心。然僧崖正身於猛焰。言聲不改。大志刳臂以熱鐵。神操逾新。玄覽致命于中流。雖出還沒。法安亡形於縲紲。放免來投。是知操不可奪。行不可掩。誠可嘉乎。難行事矣。復有引腸樹表條肉林中。舒顏而臨白刃。含笑而受輕辱。並如本紀。又可嘉哉。然則四果正士。灰身而避謗徒。八千受決。護法而逃忍界。彼何力而登危。此何情而脫苦。自非懷安曠濟行杜我人。觀色相為聚塵。達性命如風燭。故能追蹤前聖。誠宗像末之寄乎。或者問曰
。夫厭生者當拔生因。豈斷苦果而推集本。未聞其旨。請為陳之。斯立言也。不無恒致。且集因綿亙。如山之相屬。我為集本。如煙之待構。生重惟身。隨重而行對治。如世之病任形而設方術。故焚溺以識貪瞋。謙虛以攻癡慢。斯業可尚。同靜觀而緣色心。斯道可崇。等即有而為空也。必迷斯跡謂我能行。倒本更繁徒行苦聚。故持經一句。勝舍多身。世該所質惟斯人也。但患聞而不行。更增常結。何如薄捐支節。分遣著情。聖教包羅義含知量。自有力分虛劣。妄敢思齊。或呻嗥而就終。或激激而赴難。前傳所評何世無耶。又有未明教跡淫惱纏封。恐漏初篇割從閹隸。矜誕為德輕侮僧倫。聖教科治必有深旨。良以愛之所起者妄也。知妄則愛無從焉。不曉返檢內心。而迷削于外色。故根色雖削染愛逾增。深為道障現充戒難。尚須加之擯罪。寧敢依之起福。又有臨終遺訣露骸林下。或沈在溷流通資翔泳。或深瘞高墳豐碑紀德。或乘崖漏窟望遠知人。或全身化火不累同生之神或灰骨涂像以陳身奉之供。鉆膚劓刖謂遣塵勞。剜目支解言傾情慾。斯途眾矣。因而敘之。且夫陳屍林薄。少袪鄙吝之心。飛走以之充飢。幽明以于熏勃。得夫相補鮮能兼濟。遂有蟲蛆涌于肉外。烏隨啄吞狼籍。膏于原野傷于慈惻。然西域本葬。其流四焉。
【現代漢語翻譯】 現代漢語譯本：
那厭惡生死的人應當斷除產生生死的根本原因。難道是僅僅斷除痛苦的結果，卻去推求聚集根本嗎？我沒有聽說過這種道理，請您為我陳述其中的道理。這種立論，並非沒有常常導致的結果。而且聚集的原因連綿不斷，就像山巒相連線一樣。我所說的聚集根本，就像煙霧等待結構形成一樣。眾生重視身體，隨著重視而施行對治，就像世間有了疾病就根據病癥來設立治療方法一樣。所以用焚燒、溺水來認識貪婪和嗔恨，用謙虛來攻克愚癡和傲慢。這種行業可以推崇，等同於靜觀而緣於色和心。這種道理可以尊崇，等同於即有而為空。必定是迷惑于這些跡象，認為我能夠修行。顛倒根本，更加繁瑣，只是徒勞地增加痛苦的聚集。所以，受持佛經中的一句，勝過捨棄眾多的身體。世間所包含的，只有這種人啊。只是擔心聽了卻不去實行，更加增添了常有的執著。不如稍微減少一些對身體的執著，分散遣散執著的情感。聖教包羅萬象，義理包含著智慧和度量，自然有力量的區分和虛弱的差別，我哪裡敢妄想達到齊等呢？有的人呻吟著走向死亡，有的人激動地奔赴災難。前代的傳記中所評論的，哪個時代沒有呢？還有人不明白佛教的教義，被淫慾煩惱纏繞封閉，恐怕泄露了最初的篇章，就割掉生殖器，成為閹人。自誇虛誕作為美德，輕視侮辱僧眾。聖教的教化治理必定有深刻的旨意。實在是由於愛的產生是虛妄的。知道是虛妄，那麼愛就無從產生。不曉得反過來檢查內心，卻迷惑于削減外在的色慾。所以，即使根和色都削減了，染污的愛慾更加增長。深深地成為修道的障礙，現在就成為戒律的災難。尚且需要加上擯棄的罪過，哪裡敢依靠他們來產生福報呢？還有臨終留下遺囑，將屍體暴露在樹林之下。或者沉在糞坑中，流通供給魚蝦遊動。或者深深地埋在高大的墳墓中，樹立豐碑來記載功德。或者登上懸崖，鉆入洞穴，希望遠方的人知道自己。或者將全身焚化，不連累一同出生的神識，或者將骨灰塗抹在畫像上，來陳述身體奉獻的供養。鉆破面板，割掉鼻子和腳，說是遣除塵勞。挖掉眼睛，肢解身體，說是傾瀉情慾。這樣的途徑很多啊。因此敘述這些情況。而且將屍體陳放在樹林草叢中，稍微去除鄙陋吝嗇的心。飛禽走獸用它來充飢，幽冥之界用它來薰染。得到相互補充，很少能夠兼顧賙濟。於是有蟲蛆從肉外涌出，烏鴉隨著啄食吞嚥，狼藉地散落在原野上，令人感到悲傷和憐憫。然而西域的根本葬法，大概有四種。
【English Translation】 English version:
Those who are weary of life should eradicate the causes of birth. Is it merely cutting off the bitter fruit while seeking to gather the root? I have not heard of such a principle. Please explain it to me. This kind of argument is not without its constant consequences. Moreover, the accumulated causes are continuous, like mountains connected to each other. What I mean by gathering the root is like smoke waiting to be formed. Beings value the body, and with this valuation, they apply remedies, just as in the world, when there is illness, methods of treatment are established according to the symptoms. Therefore, burning and drowning are used to recognize greed and hatred, and humility is used to overcome ignorance and arrogance. This kind of practice is commendable, equivalent to contemplating quietly while being mindful of form and mind. This path is venerable, equivalent to being empty while existing. One must be deluded by these signs to think that 'I' am able to practice. Reversing the root only complicates matters, merely increasing the accumulation of suffering. Therefore, holding onto a single verse of scripture is superior to abandoning numerous bodies. The world encompasses only this kind of person. The only concern is hearing but not practicing, further increasing habitual attachments. How about slightly reducing attachment to the body, dispersing and dismissing clinging emotions? The sacred teachings are all-encompassing, and the meaning contains wisdom and measure. There are naturally distinctions in strength and differences in weakness. How dare I presumptuously aspire to equality? Some moan as they approach death, while others excitedly rush into difficulty. What age is without the criticisms mentioned in previous biographies? Furthermore, there are those who do not understand the teachings, are entangled and sealed by lustful afflictions, and fear leaking the initial chapters, so they cut off their genitals and become eunuchs. They boast of falsehoods as virtues, and despise and insult the monastic community. The governance of the sacred teachings must have profound intentions. It is truly because the arising of love is illusory. Knowing it is illusory, then love has no basis to arise. Not understanding how to examine one's own mind, they are deluded by cutting off external forms. Therefore, even if the root and form are cut off, defiled love increases even more. Deeply becoming an obstacle to the path, they now become a difficulty for the precepts. It is still necessary to add the sin of expulsion. How dare one rely on them to generate blessings? There are also those who leave final instructions at the time of death to expose their corpses in the forest. Or they sink them in cesspools, allowing them to flow and provide for swimming fish and shrimp. Or they deeply bury them in high tombs, erecting grand monuments to record their merits. Or they climb cliffs and enter caves, hoping that distant people will know of them. Or they cremate their entire bodies, not burdening the spirits of those born together, or they smear ashes on images to present offerings of bodily devotion. Piercing the skin and cutting off the nose and feet, they say they are eliminating dust and toil. Gouging out the eyes and dismembering the body, they say they are pouring out emotions and desires. There are many such paths. Therefore, I narrate these situations. Moreover, placing corpses in forests and thickets slightly removes the mind of meanness and stinginess. Flying and running creatures use them to fill their hunger, and the realm of the unseen uses them for fumigation. Obtaining mutual supplementation, they rarely can both benefit and provide relief. Thus, maggots emerge from outside the flesh, and crows follow to peck and swallow, scattered messily in the wilderness, causing sadness and compassion. However, the fundamental burial practices of the Western Regions are roughly four.
火葬焚以蒸新。水葬沈于深淀。土葬埋于岸旁。林葬棄之中野。法王輪王同依火祀。世重常習餘者希行。東夏所傳惟聞林土。水火兩設世罕其蹤。故瓦掩虞棺。廢林薪之始也。夏后聖周。行瓦棺之事也。殷人以木槥櫝。藤緘之也。中古文昌仁育成治。雖明窆葬行者猶希。故掩骼埋胔[古*朋]而瘞也。上古墓而不墳。未通庶類。赫胥盧陵之後。現即因山為陵。下古相沿同行土葬。紜紜難紀。故且削之。若乃裨行紀言。導后業之清緒。施輪樹塔。表前德之徽功。阿含之所開明。即世彌其昌矣。至於埋屍塔側。尚制遠撒邊坊。親用骨涂。寔乃虛通諂附。又有厭割人世生送深林。廣告四部望存九請。既失情投僶俯從事。道俗贊善。儐從相催。顰戚不已。放身巖壑。據律則罪當初聚。論情則隨興大舍。余有削略贅疣。雖符極教而心含不凈多存世染。必能曠蕩無寄開化昏迷。故非此論所詳。自可仰歸清達。而世或多事妄行斷粒。練形以期羽化。服餌以卻重尸。或呼吸沆瀣。或吐納陰陽。或假藥以導遐齡。或行氣以窮天地。或延生以守慈氏。或畏死以求邪術。斯蹤極眾。焉足聞乎。並先聖之所關鍵。后賢之所捐擲。方復周章求及追賞。時澆負钁陵峰。望五芝之休氣。擔鍬赴壑。趣八石之英光。以左道為吾賢。用淫祀為終志。畢從小
樸未免生涯。徒寄釋門虛行一世。可為悲夫。是知生死大期自有恒數。初果分齊余未詳論。而忽廁以凡心籌諸聖慮。通成愚結知何不為。然則寒林之動。庸識因悟無常。捨生而存大義。用開懷道。全身碎身之相。權行實行之方顯妙化之知機。通大聖之宏略也。水清有著。終果言于厚葬虛心不賓。則任物之行藏。斯道不窮固略言矣。◎
續高僧傳卷第二十七 遺身篇 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十八
大唐西明寺沙門釋道宣撰
◎讀誦篇第八 正紀十四人 附見七人
魏泰岳人頭山啣草寺釋志湛傳一
魏益州五層寺釋法建傳二
益州招提寺釋慧恭傳三
眉州隆山鼎鼻山釋法泰傳四
唐終南山藍谷悟真寺釋慧超傳五
伯濟國達拏山寺釋慧顯傳六
唐益州福成寺釋道積傳七(洪遠 僧思 智曄)
唐益州福壽寺釋寶瓊傳八
唐驪山津樑寺釋善慧傳九
唐終南山悟真寺釋法誠傳十
唐京師會昌寺釋空藏傳十一
唐京師大莊嚴寺釋慧銓傳十二(智證 宋公)
唐雍州醴泉沙門釋遺俗傳十三(玄秀 史擔)
唐京師羅漢寺釋寶相傳十四(法達)
釋志湛。齊州
【現代漢語翻譯】 現代漢語譯本： 未免一生都如此平淡。只是寄身於佛門，虛度一生，真是可悲啊。由此可知，生死大事自有定數。初果的境界，我還不詳細瞭解，卻貿然以凡人的心思揣測聖人的想法，最終形成愚昧的執著，還有什麼事情做不出來呢？然而，寒林中的動靜，足以讓人領悟到世事無常。捨棄生命而保全大義，才能敞開胸懷領悟佛道。全身和碎身，都是權宜之計和實際行動的方法，彰顯了微妙變化的玄機，貫通了大聖的宏偉策略。水清澈才能照見事物，最終才能談論厚葬的意義；內心虛空不固執己見，才能任由事物自然發展。這條道路永無止境，這大概就是它的簡要說明吧。 續高僧傳卷第二十七 遺身篇 大正藏第 50 冊 No. 2060 續高僧傳 續高僧傳卷第二十八 大唐西明寺沙門釋道宣撰 讀誦篇第八 正紀十四人 附見七人 魏泰岳人頭山啣草寺釋志湛（Shi Zhizhan）傳一 魏益州五層寺釋法建（Fa Jian）傳二 益州招提寺釋慧恭（Hui Gong）傳三 眉州隆山鼎鼻山釋法泰（Fa Tai）傳四 唐終南山藍谷悟真寺釋慧超（Hui Chao）傳五 伯濟國達拏山寺釋慧顯（Hui Xian）傳六 唐益州福成寺釋道積（Dao Ji）傳七(洪遠（Hong Yuan），僧思（Seng Si），智曄（Zhi Ye）) 唐益州福壽寺釋寶瓊（Bao Qiong）傳八 唐驪山津樑寺釋善慧（Shan Hui）傳九 唐終南山悟真寺釋法誠（Fa Cheng）傳十 唐京師會昌寺釋空藏（Kong Zang）傳十一 唐京師大莊嚴寺釋慧銓（Hui Quan）傳十二(智證（Zhi Zheng），宋公（Song Gong）) 唐雍州醴泉沙門釋遺俗（Yi Su）傳十三(玄秀（Xuan Xiu），史擔（Shi Dan）) 唐京師羅漢寺釋寶相（Bao Xiang）傳十四(法達（Fa Da）) 釋志湛（Shi Zhizhan）。齊州
【English Translation】 English version: It's unavoidable that a life is so plain. Merely entrusting oneself to the Buddhist order and wasting a lifetime is truly lamentable. From this, it can be known that the great matter of birth and death has its own fixed number. The state of the first fruit (Sotapanna) is something I don't yet understand in detail, yet I rashly use the mind of a common person to speculate on the thoughts of sages, ultimately forming foolish attachments. What else could I not do? However, the movements in the cold forest are enough for people to realize the impermanence of the world. Abandoning life to preserve the great righteousness is the way to open one's heart and comprehend the Buddhist path. The appearance of preserving the whole body and shattering the body are both expedient measures and practical methods, demonstrating the mysteries of subtle transformations, and connecting the grand strategies of the great sages. Only when the water is clear can things be reflected, and only then can the meaning of elaborate burials be discussed. Only when the heart is empty and not stubborn can things be allowed to develop naturally. This path is endless, and this is probably its brief explanation. Continued Biographies of Eminent Monks, Scroll 27, Chapter on Abandoning the Body Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks Continued Biographies of Eminent Monks, Scroll 28 Composed by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty Chapter 8 on Reading and Reciting - Records of Fourteen, with Seven Appended Biography 1 of Shi Zhizhan (釋志湛), of Hantoushan Xiancao Temple in Taiyue, Wei Dynasty Biography 2 of Shi Fa Jian (釋法建), of the Five-Story Temple in Yizhou, Wei Dynasty Biography 3 of Shi Hui Gong (釋慧恭), of Zhaoti Temple in Yizhou Biography 4 of Shi Fa Tai (釋法泰), of Longshan Dingbishan in Meizhou Biography 5 of Shi Hui Chao (釋慧超), of Wuzhen Temple in Langu, Zhongnan Mountain, Tang Dynasty Biography 6 of Shi Hui Xian (釋慧顯), of Dāna Mountain Temple in Baekje Biography 7 of Shi Dao Ji (釋道積), of Fucheng Temple in Yizhou, Tang Dynasty (Hong Yuan (洪遠), Seng Si (僧思), Zhi Ye (智曄)) Biography 8 of Shi Bao Qiong (釋寶瓊), of Fushou Temple in Yizhou, Tang Dynasty Biography 9 of Shi Shan Hui (釋善慧), of Jinliang Temple in Lishan, Tang Dynasty Biography 10 of Shi Fa Cheng (釋法誠), of Wuzhen Temple in Zhongnan Mountain, Tang Dynasty Biography 11 of Shi Kong Zang (釋空藏), of Huichang Temple in the capital, Tang Dynasty Biography 12 of Shi Hui Quan (釋慧銓), of Dazhuangyan Temple in the capital, Tang Dynasty (Zhi Zheng (智證), Song Gong (宋公)) Biography 13 of Śramaṇa Shi Yi Su (釋遺俗), of Liquan in Yongzhou, Tang Dynasty (Xuan Xiu (玄秀), Shi Dan (史擔)) Biography 14 of Shi Bao Xiang (釋寶相), of Luohan Temple in the capital, Tang Dynasty (Fa Da (法達)) Shi Zhizhan (釋志湛), of Qizhou
山荏人。是朗公曾孫之弟子也。立行純厚。省事少言。仁濟為務。每游諸禽獸而群不為亂。住人頭山邃谷中啣草寺。寺即宋求那跋摩之所立也。讀誦法華用為常業。將終之日。沙門寶誌奏梁武曰。北方山荏縣人住今啣草寺須陀洹果聖僧者今日入涅槃。楊都道俗聞志此告。皆遙禮拜。故湛之亡也。寂無餘惱。端然氣絕。兩手各舒一指。有西天竺僧解云。若二果者舒兩指。驗湛初果也。還收葬於人頭山。筑塔安之。石灰泥塗。鳥狩不敢凌污。今猶存焉又范陽五侯寺僧。失其名。常誦法華。初死之時權殯堤下。后遷改葬。骸骨並枯惟舌不壞。雍州有僧亦誦法華。隱於白鹿山。感一童子常來供給。及死置尸巖下。余骸枯朽惟舌如故。齊武成世。并州東看山側有人掘地。見一處土其色黃白。與旁有異。尋見一物狀如兩唇。其中有舌鮮紅赤色。以事聞奏。帝問諸道人。無能知者。沙門大統法上奏曰。此持法華者。六根不壞報耳。誦滿千遍其徴驗乎。乃敕中書舍人高珍曰卿是信向之人。自往看之必有靈異。宜遷置凈所設齋供養。珍奉敕至彼。集諸持法華沙門。執爐潔齋。繞旋而咒曰。菩薩涅槃年代已遠。像法流行奉無謬者。請現感應。才始發聲。此之唇舌一時鼓動。雖無響及而相似讀誦。諸同見者莫不毛豎。珍以狀聞。詔遣石函藏之
遷於山室云。又元魏北代。乘禪師者。受持法華精勤匪懈。命終托河東𦵮氏為第五子。生而能言。自陳宿世不願處俗。其父任北肆州刺史。隨任便往中山七帝寺。尋得本時弟子。語曰。汝頗憶從我度水往狼山不。乘禪師者我身是也。房中靈幾可速除之。父母恐其出家。便與納室。爾後便忘宿命之事。而常興厭離。端拱靜居。又太和初年。代京閹官自慨刑餘。不逮人族。奏乞入山修道。有敕許之。乃赍一部花嚴。晝夜讀誦禮悔不息。夏首歸山。至六月末。髭鬢盡生復丈夫相。還狀奏聞。高祖信敬由來。忽見驚訝更增常日。於是大代之國花嚴一經因斯轉盛。並見侯君素旌異記。
釋法建者。廣漢雒縣人也。俗姓朱氏。誦經一千卷。仍多閑暇遨遊偶俗。無所異焉。忽復閉門則累日不出。無所食矣。唯聞誦經。然小聲吟諷。音不外徹。有人倚壁竊聽臨響。但聞斖斖細細。似伏流之吐波。時乃一出追從無聞武陵王東下。令弟規守益州。魏遣將軍尉遲迥來伐蜀。規既降款。地內大有名僧皆被拘禁。至夜忽有光明。迥遣人尋光。乃見諸僧並睡。唯法建端坐誦經。光從口出。迥聞自到建所頂禮坐聽。至旦始休。迥問曰。法師昨夜所誦名作何經。答曰。華嚴經下帙十卷。迥曰。何不從頭誦之。答曰。貧道誦次到此耳。迥曰。法師誦
【現代漢語翻譯】 現代漢語譯本： 還有，北魏時代，有位乘禪師（一位禪宗僧侶），受持《法華經》（Saddharma Puṇḍarīka Sūtra），精進不懈。他去世後轉世為河東薛氏的第五個兒子。出生后就能說話，自稱前世不願身處俗世。他的父親擔任北肆州刺史，他便隨父親前往中山七帝寺。在那裡，他找到了自己前世的弟子，對他說：『你還記得我帶你渡水去狼山嗎？乘禪師就是我。房間里的靈幾可以快點移走了。』他的父母害怕他出家，便給他娶了妻子。此後，他就忘記了前世的事情，但常常感到厭倦和想要離開，總是安靜地待著。另外，在太和初年，代京的一位閹官，因為自己身體殘缺，不如常人，便上奏請求入山修行。皇帝批準了他的請求。於是，他帶著一部《華嚴經》（Avataṃsaka Sūtra），日夜誦讀禮拜懺悔，從不間斷。夏天開始入山，到六月末，鬍鬚和頭髮都長了出來，恢復了男人的相貌。他將此事上奏朝廷。孝文帝（高祖）一向信奉佛法，突然見到此事，更加驚訝，比平時更加虔誠。於是，大魏國對《華嚴經》的信仰因此更加興盛。這些都記載在侯君素的《旌異記》中。
釋法建（Śākya Dharma-建）是廣漢雒縣人，俗姓朱。他能背誦一千卷經書，平時也經常悠閒地遊玩，與普通人沒有什麼不同。但他有時會閉門不出，連續幾天不吃東西，只能聽到誦經的聲音。然而，他的誦經聲音很小，外人聽不到。有人靠在墻上偷聽，只能聽到細微的聲音，像是地下水流動的聲音。有時他會突然出現，追隨武陵王東下。武陵王讓他的弟弟規守衛益州。北魏派遣將軍尉遲迥（尉遲迥）來攻打蜀地。規投降后，當地有名的大僧都被拘禁起來。到了晚上，忽然出現光明。尉遲迥派人尋找光明，發現眾僧都在睡覺，只有法建端坐誦經，光明從他的口中發出。尉遲迥聽聞后，親自來到法建的住所，頂禮膜拜，坐著聽他誦經，直到天亮才停止。尉遲迥問道：『法師昨夜所誦的是什麼經？』法建回答說：『是《華嚴經》的下帙十卷。』尉遲迥說：『為什麼不從頭開始誦讀呢？』法建回答說：『貧道誦讀到這裡而已。』尉遲迥說：『法師誦讀
【English Translation】 English version: Furthermore, during the Northern Wei Dynasty, there was a Chan master named Chan Shi (乘禪師) (a Chan Buddhist monk) who diligently upheld the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) with unwavering effort. Upon his death, he was reborn as the fifth son of the Xue family (𦵮氏) in Hedong. He could speak from birth and declared that in his previous life, he had not wished to remain in the secular world. His father served as the governor of Beisi Prefecture, and he accompanied his father to the Seven Emperors Temple in Zhongshan. There, he found a disciple from his previous life and said to him, 'Do you remember when I took you across the river to Wolf Mountain? I am that Chan Shi. The spirit table in the room should be removed quickly.' His parents, fearing that he would become a monk, arranged for him to marry. After that, he forgot about his past life, but he often felt weary and wanted to leave, always remaining quietly. Also, in the early years of the Taihe era, a eunuch from the capital of the Dai kingdom, feeling inadequate due to his physical condition, requested permission to enter the mountains to cultivate the Way. The emperor granted his request. Thereupon, he carried a copy of the Flower Garland Sutra (Avataṃsaka Sūtra) and recited it day and night, prostrating and repenting without ceasing. He entered the mountains at the beginning of summer, and by the end of June, his beard and hair had grown back, restoring his male appearance. He reported this matter to the court. Emperor Xiaowen (高祖), who had always believed in Buddhism, was even more astonished upon seeing this and became more devout than usual. Thus, faith in the Flower Garland Sutra flourished even more in the Great Wei kingdom. These events are recorded in Hou Junsu's Record of Manifestations (旌異記).
The Śākya Dharma-建 (釋法建) was a native of Luoxian in Guanghan, with the surname Zhu (朱). He could recite a thousand volumes of scriptures and often spent his time leisurely, appearing no different from ordinary people. However, he would sometimes shut himself in his room for days without eating, and only the sound of his chanting could be heard. However, his chanting was very soft and could not be heard from outside. Someone leaned against the wall to eavesdrop and could only hear faint sounds, like the sound of underground water flowing. Sometimes he would suddenly appear and follow Prince Wuling eastward. Prince Wuling ordered his younger brother Gui to guard Yizhou. The Northern Wei sent General Yuchi Jiong (尉遲迥) to attack Shu. After Gui surrendered, the famous monks in the area were all imprisoned. At night, a light suddenly appeared. Yuchi Jiong sent people to find the light and discovered that all the monks were asleep, except for Dharma-建, who was sitting upright and reciting scriptures, with light emanating from his mouth. Upon hearing this, Yuchi Jiong personally went to Dharma-建's residence, prostrated himself, and sat listening to him recite scriptures until dawn. Yuchi Jiong asked, 'What sutra were you reciting last night, Dharma Master?' Dharma-建 replied, 'It was the latter ten volumes of the Flower Garland Sutra.' Yuchi Jiong said, 'Why don't you recite it from the beginning?' Dharma-建 replied, 'This poor monk has only recited up to this point.' Yuchi Jiong said, 'Dharma Master, reciting'
得幾許。答曰。貧道發心欲誦一藏。情多懈怠。今始偍千卷。迥驚疑不信。將欲試之曰。屈總誦一遍。應不勞損耶。建報曰。讀誦經典沙門常事。豈憚勞苦。乃設高座。令諸僧眾並執本逐聽。法建登座為誦。或似急流之注峻壑。其吐納音句呼噏氣息。或類清風之入高松。聰明者才似聞餘音。情疏意逸者空望塵躅。七日七夜數已滿千。猶故不止。迥起謝曰。弟子兵將不得久停。請從此辭。諸僧因並釋散。迥既出嘆息曰。自如來寂滅之後。阿難號為總持。豈能過此。蜀中乃有如此人。所以常保安樂。奇哉奇哉。建年八十終。
釋慧恭者。益州成都人也。俗姓周氏。週末廢佛法之時。與同寺慧遠結契勤學。遠直詣長安聽采。恭長往荊楊訪道。遠於京師聽得阿毗曇論迦延拘舍地持成實毗婆沙攝大乘。並皆精熟。還益州講授。卓爾絕群。道俗欽重。䞋施盈積。恭后從江表來還。二人相遇欣歡。共敘離別三十餘年。同宿數夜語說言談。遠如泉涌。恭竟無所道。問恭曰。離別多時今得相見。慶此歡會伊何可論。但覺仁者無所說。將不得無所得耶。恭對曰。為性闇劣都無所解。遠曰。大無所解。可不誦一部經乎。恭答曰。唯誦得觀世音經一卷。遠厲色曰。觀世音經。小兒童子皆能誦之。何煩大汝許人乎。且仁者童子出家。與遠立
【現代漢語翻譯】 現代漢語譯本： 問：『（法建）已經背誦了多少？』回答說：『貧道我發願要背誦全部經藏，但常常因為懈怠而耽誤。如今才剛剛背誦了一千卷。』（劉）迥感到驚訝懷疑，不相信，想要試探他，說：『請您總共背誦一遍，應該不會太勞累吧？』法建回答說：『讀誦經典是沙門的日常事務，怎麼會害怕勞累呢？』於是設定高座，讓眾僧侶拿著經本逐句聽誦。法建登上高座開始背誦，聲音有時像急流傾瀉于深谷，他的吐字發音、呼吸節奏，有時又像清風吹入高聳的松林。聰明的人似乎還能聽到餘音，理解力差的人只能空望塵土。七天七夜，背誦的數量已經滿了千卷，但他仍然沒有停止。劉迥起身告辭說：『弟子我率領的兵將不能久留，請允許我從此告辭。』眾僧因此解散。劉迥出來后嘆息道：『自從如來佛寂滅之後，阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）被稱為總持（Dharanimdhara，能總攝憶持佛所說法而不忘者）。難道還能超過這個人嗎？蜀中竟然有這樣的人，所以常常能夠安寧快樂。真是奇妙啊，奇妙啊！』法建八十歲時去世。
釋慧恭（Shi Huigong）是益州成都人，俗姓周。北周朝廷廢除佛法的時候，與同寺的慧遠（Huiyuan）結伴勤奮學習。慧遠直接前往長安聽講學習，慧恭則長期前往荊州、揚州尋訪佛道。慧遠在京師聽講學習了《阿毗曇論》（Abhidharma，佛教論藏）、《迦延》（Katyayana，人名）、《拘舍》（Kosha，俱舍論）、《地持》（Yogacarabhumi，瑜伽師地論）、《成實》（Satyasiddhi，成實論）、《毗婆沙》（Vibhasa，佛教註疏）、《攝大乘》（Mahayana-samgraha，攝大乘論）等，並且都精通熟練。返回益州后，他講授這些經典，卓越超群，道俗人士都欽佩敬重他，供養佈施堆積如山。慧恭後來從江東返回，兩人相遇，非常高興，共同敘述離別三十餘年的情況。他們同住幾夜，談論佛法，慧遠的言論如泉水般涌出，而慧恭卻沒有什麼可說的。慧遠問慧恭說：『離別多年，如今得以相見，慶賀這次歡聚，有什麼可以談論的呢？只是覺得你沒有什麼可說的，難道是沒有什麼收穫嗎？』慧恭回答說：『因為我天性愚鈍，什麼都不理解。』慧遠說：『即使沒有理解很多，難道不背誦一部經嗎？』慧恭回答說：『只背誦了《觀世音經》（Avalokitesvara Sutra）一卷。』慧遠厲聲說道：『《觀世音經》，小孩子都能背誦，何必勞煩你這樣的大人呢？況且你從小就出家，與我立
【English Translation】 English version: Asked: 'How much has (Fajian) recited?' He replied: 'This poor monk vowed to recite the entire Tripitaka (Buddhist canon), but often delayed due to laziness. Now I have only recited a thousand scrolls.' (Liu) Jiong was surprised and doubtful, not believing it, and wanted to test him, saying: 'Please recite it all once, it shouldn't be too tiring, right?' Fajian replied: 'Reciting scriptures is a common practice for monks, how could I be afraid of fatigue?' So he set up a high seat, and had all the monks hold their texts and listen to him recite sentence by sentence. Fajian ascended the seat and began to recite, his voice sometimes like a rapid torrent pouring into a deep valley, his articulation, breathing rhythm, sometimes like a clear breeze entering tall pine trees. Clever people seemed to still hear the aftersound, while those with poor understanding could only gaze at the dust. For seven days and seven nights, the number of recitations had reached a thousand scrolls, but he still did not stop. Liu Jiong got up to take his leave, saying: 'This disciple's soldiers cannot stay for long, please allow me to take my leave from here.' The monks then dispersed. Liu Jiong came out and sighed, saying: 'Since the Nirvana (Parinirvana, the death of the Buddha) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) has been called Dharanimdhara (Dharanimdhara, one who can retain all the Buddha's teachings without forgetting). How could anyone surpass this person? There is such a person in Shu, so they are often peaceful and happy. How wonderful, how wonderful!' Fajian died at the age of eighty.
釋慧恭 (Shi Huigong) was a native of Chengdu in Yizhou, with the secular surname Zhou. During the time when the Northern Zhou dynasty abolished Buddhism, he and Huiyuan (Huiyuan) of the same temple made a pact to study diligently. Huiyuan went directly to Chang'an to listen and learn, while Huigong went to Jing and Yang for a long time to seek the Buddhist path. Huiyuan listened and learned in the capital the Abhidharma (Abhidharma, Buddhist philosophical treatises), Katyayana (Katyayana, a proper noun), Kosha (Kosha, Abhidharmakosa), Yogacarabhumi (Yogacarabhumi, Treatise on the Stages of Yoga Practice), Satyasiddhi (Satyasiddhi, Establishment of Truth), Vibhasa (Vibhasa, Buddhist commentaries), Mahayana-samgraha (Mahayana-samgraha, Summary of the Great Vehicle), and was proficient in all of them. After returning to Yizhou, he lectured on these scriptures, being outstanding and exceptional, and was admired and respected by both monks and laypeople, with offerings and donations piling up like mountains. Huigong later returned from Jiangdong, and the two met, very happy, and together recounted the situation of being separated for more than thirty years. They stayed together for several nights, discussing the Dharma, Huiyuan's words flowed like a spring, while Huigong had nothing to say. Huiyuan asked Huigong, saying: 'After being separated for many years, now we can meet, celebrating this joyous gathering, what can we talk about? I just feel that you have nothing to say, could it be that you have gained nothing?' Huigong replied: 'Because I am naturally dull, I understand nothing.' Huiyuan said: 'Even if you haven't understood much, don't you recite a scripture?' Huigong replied: 'I only recite one scroll of the Avalokitesvara Sutra (Avalokitesvara Sutra).' Huiyuan said sternly: 'The Avalokitesvara Sutra, even small children can recite it, why bother you, such a big person? Moreover, you became a monk from childhood, and made a pact with me.'
誓望證道果。豈復三十餘年唯誦一卷經如指許大。是非闇鈍懶墮所為。請與斷交。愿法師早去。無增遠之煩惱也。恭曰。經卷雖小佛口所說。遵敬者得無量福。輕慢者得無量罪。仰愿暫息瞋心。當爲法師誦一遍。即與長別。遠大笑曰。觀世音經。如法華經普門品。遠已講之數過百遍。如何始欲鬧人耳乎。恭曰。外書云。人能弘道非道弘人。但至心聽佛語。豈得以人棄法。乃于庭前結壇。壇中安高座。繞壇數匝。頂禮升高座。遠不得已。於是下據胡牀坐聽。恭始發聲唱經題。異香氛氳遍滿房宇。及入文。天上作樂雨四種花。樂則寥亮振空。花則氛霏滿地。經訖下座。自為解座梵。訖花樂方歇。慧遠接足頂禮淚下交連。謝曰。慧遠嗅穢死屍。敢行天日之下。乞暫留賜見教誨。恭曰。非恭所能。諸佛力耳。即日拂衣長揖沿流而去。爾後訪問。竟不知其所之。其寺久已湮滅。
釋法泰。眉州隆山縣人也。俗姓呂氏。初為道士十餘年。中間忽自悟。迴心正覺。因即剃除。始誦法華經。尋即通利。乃精勤寫得法華經一部。數有靈瑞。欲將向益州莊潢。令一人擔負。一頭以籠盛錢二千。束縛經置錢上。一頭是衣服。擔行至地名莋橋。橋忽斷泰在後。負擔人俱墜水中。人浮得出。擔沒不見。泰于岸上槌胸號哭曰。錢衣豈非閑事。
何忍溺經。即高聲唱言。如能為漉得者。賞錢兩貫。時有一人聞之脫衣入水沒。求之數度。出入得錢與衣幞。而不得經。泰轉悲泣。巡岸上下。望小洲上有一幞。命人取之。乃是經也。草木擎之宛無濕處。泰不勝歡喜。即以二千錢。償所漉人曰。法師悲號劇喪父母。故為急覓。非是貪錢弟子。雖傭夫亦知福報。請以此錢充莊嚴之直。言訖遁去。更欲與言去已遠矣。泰至城都裝潢。以檀香為軸。錶帶及帙並函。將還本寺別處安置。夜夜有異香。泰勤誦持一夜一遍。時彪法師彼寺講。夜欲看讀。恒嫌泰鬧亂其心。自欲往請令稍下聲。乃見泰前大有人眾皆胡跪合掌。彪退流汗。即移所住。泰年八十終矣。
釋慧超。姓泛氏。丹陽建元人。稟懷溫裕立性懷仁。弱齡厭俗。自出家后。誦法華經聞光州大蘇山慧思禪師獨悟一乘善明三觀。與天臺智者仙城命公。篤志幽尋積年請業。行優智遠德冠時賢。思對眾命曰。超之神府。得忍人也。及游衡嶺。復與同途留誦經。停亟移歲序。自隋初廓定。北入嵩高。餌藥坐禪冀言終老。隋太子勇。召集名德總會帝城。以超業行不群。特留供養。而恭慎凝攝不顧世華。及勇廢免一無所涉。晚移定水高振德音。道俗歸宗仰其戒范。會凈業法師卜居藍田穀之悟真寺。欽超有道躬事邀迎。共隱八年
【現代漢語翻譯】 現代漢語譯本： 『何忍溺經』（怎麼忍心讓經書沉入水中）。於是高聲呼喊道：『如果有人能幫忙撈到經書，賞錢兩貫。』當時有一個人聽到后，脫下衣服跳入水中摸索。多次出入水中，找到了錢和衣物，卻沒有找到經書。泰（指泰法師）更加悲傷哭泣，沿著岸邊上下尋找，望見一個小洲上有一個包裹，命人取來，正是經書。經書被草木托著，竟然沒有一點濕的地方。泰非常歡喜，立即拿出二千錢，償還給撈經書的人說：『法師（指泰自己）悲傷號哭，如同死了父母一般，所以才急著尋找經書，不是貪圖錢財。即使是傭工也知道這是有福報的事情，請用這些錢來充作莊嚴佛像的費用。』說完就離開了。想要再和他說話，已經走遠了。泰到了成都，對經書進行裝裱，用檀香木做軸，錶帶和經帙以及經函都用上好的材料，然後帶回本寺，在別處安置。每夜都有奇異的香味。泰勤奮誦讀，一夜誦讀一遍。當時彪法師在該寺講經，晚上想要看書，常常嫌泰吵鬧，擾亂他的心神。自己想要去請泰小聲一點，卻看見泰的面前有很多人，都胡跪合掌。彪退了出來，滿身流汗，於是搬走了住處。泰活到八十歲去世。
釋慧超（Shi Huichao），姓泛（Fan），是丹陽建元（Danyang Jianyuan）人。天性溫和寬厚，立身仁愛。從小就厭惡世俗。自從出家后，誦讀《法華經》（Lotus Sutra），聽說光州大蘇山（Guangzhou Dasu Mountain）的慧思禪師（Huisi Chan Shi）獨自領悟了一乘佛法，精通三觀。與天臺智者（Tiantai Zhizhe）、仙城命公（Xiancheng Ming Gong）一起，專心致志地探尋佛法，多年來虛心求教。品行優秀，智慧深遠，德行在當時堪稱賢人。慧思禪師對眾人說：『慧超的神識府邸，是能夠安忍的人啊。』等到遊歷衡嶺（Hengling），又與同路的人一起留下來誦經，停留的時間很長。自從隋朝初年平定天下，慧超北上進入嵩山（Song Mountain），服用藥物，坐禪修行，希望在此終老。隋朝太子楊勇（Yang Yong），召集有名的僧人到帝都聚會，因為慧超的修行與衆不同，特意留下供養。而慧超恭敬謹慎，不顧世俗的榮華。等到楊勇被廢黜，慧超也毫不牽涉。晚年移居定水（Dingshui），高揚德音，道俗之人都歸宗仰慕他的戒律規範。適逢凈業法師（Jingye Fa Shi）在藍田穀（Lantian Valley）的悟真寺（Wuzhen Temple）卜居，欽佩慧超有道，親自邀請迎接，共同隱居了八年。
【English Translation】 English version: 'How could I bear to let the scripture drown?' He then shouted loudly, 'If anyone can retrieve the scripture, I will reward them with two strings of cash.' At that time, a person heard this, took off his clothes, and jumped into the water to search. After several attempts, he retrieved the money and clothing bundle, but not the scripture. Tai (referring to Dharma Master Tai) wept even more sorrowfully, searching up and down the shore. He saw a bundle on a small islet and ordered someone to retrieve it. It was indeed the scripture. The grass and trees held it up, and it was not wet at all. Tai was overjoyed and immediately took out two thousand coins to repay the person who retrieved the scripture, saying, 'The Dharma Master (referring to Tai himself) is grieving and wailing as if his parents had died, so he is urgently seeking the scripture, not greedy for money. Even a laborer knows that this is a matter of good fortune. Please use this money to contribute to the cost of adorning the Buddha image.' After saying this, he left. Before anyone could say anything more to him, he was already far away. Tai went to Chengdu to have the scripture mounted, using sandalwood for the rollers, and the straps, wrappers, and case were all made of fine materials. Then he brought it back to the temple and placed it in a separate location. Every night there was a strange fragrance. Tai diligently recited the scripture, reciting it once every night. At that time, Dharma Master Biao was lecturing at the temple. At night, he wanted to read, but he often complained that Tai was noisy and disturbed his mind. He wanted to ask Tai to lower his voice, but he saw a large crowd of people kneeling before Tai with their palms together in reverence. Biao retreated, covered in sweat, and then moved his residence. Tai lived to be eighty years old before passing away.
釋慧超 (Shi Huichao), whose surname was 泛 (Fan), was a native of 丹陽建元 (Danyang Jianyuan). He was gentle and kind by nature, and established himself with benevolence. From a young age, he disliked worldly affairs. Since leaving home to become a monk, he recited the 《法華經》 (Lotus Sutra). He heard that Chan Master 慧思 (Huisi) of 大蘇山 (Dasu Mountain) in 光州 (Guangzhou) had uniquely realized the One Vehicle and was well-versed in the Three Contemplations. Together with 智者 (Zhizhe) of 天臺 (Tiantai) and 命公 (Ming Gong) of 仙城 (Xiancheng), he devoted himself to exploring the Dharma and humbly sought instruction for many years. His conduct was excellent, his wisdom profound, and his virtue was considered exemplary among his contemporaries. Master Huisi said to the assembly, 'The abode of Huichao's spirit is that of a patient person.' When he traveled to 衡嶺 (Hengling), he stayed with his companions to recite scriptures, staying for a long time. Since the beginning of the Sui Dynasty's pacification of the country, Huichao went north to 嵩山 (Song Mountain), taking medicine and practicing meditation, hoping to spend his remaining years there. Prince 勇 (Yang Yong) of the Sui Dynasty summoned famous monks to gather in the imperial capital. Because Huichao's practice was unique, he was specially retained and supported. However, Huichao was respectful and cautious, and did not care for worldly glory. When Yang Yong was deposed, Huichao was not involved at all. In his later years, he moved to 定水 (Dingshui), where he promoted the Dharma with high virtue. Both monks and laypeople revered his precepts and norms. It happened that Dharma Master 凈業 (Jingye) chose to reside at 悟真寺 (Wuzhen Temple) in 藍田穀 (Lantian Valley). Admiring Huichao's virtue, he personally invited and welcomed him, and they lived in seclusion together for eight years.
倍勤三惠。及大業承運。禪定初基。爰發詔書延入行道。屢辭砭疾。后許還山。德感物情頗存汲引。四川貴望一縣官民。莫不委質投誠請傳香德。併爲經始伽藍。繼綜羞粒。大唐伊始榮重於前。京邑名僧慧因保恭等。情慕隱淪咸就棲止。蔭松偃石論詳道義。皆曰。斯誠出要樂也。后臥疾少時。弟子跪問。答曰。吾之常也。長生不欣夕死不戚。乃面西正坐云。第一義空清凈智觀。言如入定奄遂長往。春秋七十有七。即武德五年十二月六日也。露骸松石一月餘日。顏色不變。天策上將聞稱希有。遣人就視。端拱如生。自超九歲入道。即誦法華五十餘年萬有余遍。感靈獲瑞不可勝言。弟子法成等。為建白塔于寺之北峰焉。
釋慧顯。伯濟國人也。少出家。苦心精專。以誦法華為業。祈福請願。所遂者多。聞講三論便從聽受。法一染神彌增其緒。初住本國北部修德寺有眾則講無便清誦。四遠聞風造山諠接。便往南方達拏山。山極深險重隒巖固。縱有往展登陟艱危。顯靜坐其中專業如故。遂終於彼。同學輿尸置石窟中。虎啖身骨並盡。惟余髏舌存焉。經於三周其舌彌紅赤。柔軟勝常。過後方變紫硬如石。道俗怪而敬焉。俱緘閉于石塔。時年五十有八。即貞觀之初年也。
釋道積。蜀人。住益州福成寺。誦通涅槃生常
【現代漢語翻譯】 現代漢語譯本： 倍勤三惠（Beiqin Sanhui，人名）。及至大業（Daye，隋煬帝年號）承運年間，禪定已初具基礎。於是頒佈詔書，邀請他入宮修行。他多次推辭，說自己有病。後來獲準返回山林。他的德行感動了當地百姓，很多人都想得到他的教誨。四川貴望縣的官民，無不真心歸順，請求他傳授香德，併爲他開始建造伽藍（Sangharama，寺院）。他繼續整理糧食。到了大唐初期，他比以前更加受到尊重。京城裡的名僧慧因（Huiyin）、保恭（Baogong）等人，都仰慕他的隱居生活，紛紛前來居住。他們在松樹下、巖石旁，詳細討論佛法。都說：『這真是脫離苦海的快樂啊。』後來他生病臥床不久，弟子跪著問候。他回答說：『這是我的常態。長生不值得欣喜，死亡也不值得悲傷。』於是面向西方，端正坐好，說：『第一義空（Paramartha-sunyata，佛教術語，指最高的真理是空性的）、清凈智觀（Visuddhi-jnana-darsana，佛教術語，指清凈的智慧觀照）。』說完就像入定一樣，安然去世。享年七十七歲，即武德五年（Wude，唐高祖年號）十二月初六。他的遺體在松石間暴露了一個多月，顏色沒有改變。天策上將（Tian Ce Shang Jiang，官名）聽說了，認為非常稀有，派人前去檢視。他的姿態端正，如同活著一樣。自從他九歲入道以來，就誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）五十多年，誦讀了一萬多遍。感應到的靈異和獲得的祥瑞，數不勝數。弟子法成（Facheng）等人，為他在寺廟的北峰建造了一座白塔。 釋慧顯（Huixian），伯濟國（Baiji Guo，古代國家名，百濟）人。年少時出家。刻苦專精，以誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）為業。祈求的福報，大多都能實現。聽說有人講解《三論》（Sanlun，佛教宗派，三論宗），便前去聽講。佛法一旦浸染了他的精神，就更加增添了他的思緒。起初住在本國北部的修德寺（Xiude Si），有僧眾時就講經，沒有僧眾時就清凈誦經。四面八方的人聽到他的名聲，紛紛前來，山路喧鬧擁擠。於是前往南方的達拏山（Danao Shan）。山勢極其深險，重巖疊嶂，即使前往瞻仰，攀登也十分艱難。慧顯（Huixian）在其中專心修行，一如既往。最終在那裡去世。同學將他的遺體放在石窟中。老虎吃光了他的身骨，只剩下頭顱和舌頭。經過三週的時間，他的舌頭更加紅潤，柔軟勝過平常。過後才變成紫色，堅硬如石頭。道俗之人感到奇怪而敬佩。一起將它封閉在石塔中。時年五十八歲，即貞觀（Zhenguan，唐太宗年號）初年。 釋道積（Daoji），蜀人。住在益州（Yizhou）福成寺（Fucheng Si）。誦讀通曉《涅槃經》（Nirvana Sutra），經常...
【English Translation】 English version: Beiqin Sanhui (a name). By the time of the Daye (era name of Emperor Yang of Sui Dynasty) reign, his Chan (Zen) meditation had a preliminary foundation. Therefore, an imperial edict was issued to invite him into the palace to practice. He repeatedly declined, citing illness. Later, he was allowed to return to the mountains. His virtue moved the local people, and many wanted to receive his teachings. The officials and people of Guiwang County in Sichuan, without exception, sincerely submitted and requested him to transmit the 'fragrant virtue' and began to build a Sangharama (monastery) for him. He continued to manage the grain. In the early Tang Dynasty, he was even more respected than before. Famous monks in the capital, such as Huiyin and Baogong, admired his reclusive life and came to reside with him. They discussed the Dharma in detail under the pine trees and by the rocks. They all said: 'This is truly the joy of escaping suffering.' Later, he fell ill and was bedridden for a short time. His disciples knelt and asked after him. He replied: 'This is my normal state. I am not happy with long life, nor am I sad about death.' Then he faced west, sat upright, and said: 'The First Principle of Emptiness (Paramartha-sunyata), the Pure Wisdom Observation (Visuddhi-jnana-darsana).' After speaking, he seemed to enter Samadhi (meditative state) and passed away peacefully. He was seventy-seven years old, on the sixth day of the twelfth month of the fifth year of Wude (era name of Emperor Gaozu of Tang Dynasty). His body was exposed among the pine trees and rocks for more than a month, and his color did not change. The General of Tian Ce (a military title) heard of this and considered it very rare, sending someone to inspect it. His posture was upright, as if he were alive. Since he entered the path at the age of nine, he had recited the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) for more than fifty years, reciting it more than ten thousand times. The spiritual responses and auspicious signs he received were countless. His disciples, Facheng and others, built a white pagoda for him on the north peak of the temple. 釋慧顯 (Shi Huixian), a person from Baiji Guo (Baekje, an ancient kingdom). He became a monk at a young age. He was diligent and focused, making reciting the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) his practice. Most of the blessings he prayed for were fulfilled. Hearing that someone was lecturing on the Sanlun (Madhyamaka school), he went to listen. Once the Dharma permeated his spirit, it further increased his thoughts. Initially, he lived in Xiude Si (Xiude Temple) in the northern part of his country. When there were monks, he lectured on the scriptures; when there were no monks, he recited them quietly. People from all directions heard of his fame and came one after another, making the mountain road noisy and crowded. Therefore, he went to Danao Shan (Mount Danao) in the south. The mountain was extremely deep and dangerous, with layers of cliffs, making climbing difficult even for those who wanted to pay their respects. Huixian practiced diligently there as always. He eventually passed away there. His fellow monks placed his body in a stone cave. Tigers ate all of his bones, leaving only his skull and tongue. After three weeks, his tongue became even redder and softer than usual. Afterwards, it turned purple and hard as stone. Both monks and laypeople were amazed and revered it. Together, they sealed it in a stone pagoda. He was fifty-eight years old, in the early years of Zhenguan (era name of Emperor Taizong of Tang Dynasty). 釋道積 (Shi Daoji), a person from Shu (ancient name for Sichuan). He lived in Fucheng Si (Fucheng Temple) in Yizhou. He recited and understood the Nirvana Sutra, often...
恒業。凡有宣述。必洗滌身穢凈衣法座。然後開之。立性沉審慈仁總務。諸有厲疾洞爛者。其氣彌復鬱勃。眾咸掩鼻。而積與之供給。身心無貳。或同器食。或為補浣。時有問者。積雲。清凈臭處心憎愛也。吾豈一其神慮耶。寄此陶練耳。皆慕其為行也。而患己不能及之。以貞觀初年五月終於住寺。春秋七十餘矣。時屬炎夏而不腐臭。經停百日跏坐如初。莫不嗟尚。乃就加漆布興敬巴蜀京邑諸僧受誦涅槃。其列非少。又有沙門洪遠僧恩。並誦涅槃。皂素迴向。遠志尚敦愨情捐名利。徴入會昌隆禮供給。恩道心清肅成節動人。弘福禪定兩以崇德。而卑牧自處。蒙俗罕知。時弘福寺有沙門智曄者。本族江表。隋朝徴入。深樂法華鎮恒抄寫。所得外利即用僱人。前後出本二千餘部。身恒自勵日寫五張。年事乃秋斯業無怠。今總寺任彌勤恒業。年七十餘矣。
釋寶瓊。馬氏。益州綿竹人。小年出家。清貞儉素。讀誦大品兩日一遍。為常途業。歷游邑洛無他方術。但勸信向尊敬佛法。晚移州治住福壽寺。率勵坊郭。邑義為先。每結一邑必三十人。合誦大品人別一卷。月營齋集各依次誦。如此義邑乃盈千計。四遠聞者皆來造款。瓊乘機授化望風靡服。而卑弱自持先人後德。經行擁鬧下道相避。言問酬對怡聲謙敬。斯實量也不
【現代漢語翻譯】 現代漢語譯本： 恒業（持續不斷的修行）。凡是有宣講佛法的時候，他必定先洗凈身體的污垢，穿上乾淨的衣服，整理好法座，然後才開始。他秉性沉穩，慈悲仁愛，總攬寺院事務。對於那些患有嚴重疾病、身體潰爛的人，他們身上的氣味非常難聞，眾人都摀住鼻子，但恒業卻不斷地給予他們供給，身心沒有絲毫懈怠。有時和他們同用一個器皿吃飯，或者為他們縫補漿洗。有時有人問他，恒業回答說：『清凈和臭穢之處，是心生憎恨和喜愛造成的。我難道會因為這些而改變我的神識嗎？我只是藉此來磨練自己罷了。』大家都敬佩他的行為，但又苦於自己無法做到。貞觀初年五月，恒業在所住的寺廟中去世，享年七十多歲。當時正值炎熱的夏天，他的遺體卻沒有腐爛發臭。經過一百天，他仍然保持著跏趺坐的姿勢，如同生前一樣。人們無不讚嘆敬仰。於是用漆和布包裹他的遺體，興建佛塔來供奉，巴蜀和京城的僧人都來受持讀誦《涅槃經》，人數眾多。還有沙門洪遠和僧恩，也都誦讀《涅槃經》，將功德迴向眾生。洪遠志向高遠，品行敦厚樸實，不追求名利。曾被朝廷徵召入宮，以隆重的禮儀供給。僧恩道心清凈嚴肅，他的德行感動了人們。弘福寺的禪定修行，兩人都以此來崇尚德行，但都謙卑自處，所以世俗之人很少知道他們。當時弘福寺有位沙門智曄，是江表人。隋朝時被徵召入京。他非常喜歡《法華經》，堅持不斷地抄寫。抄經所得的額外收入，就用來僱人抄寫。前後抄寫了二千多部。他總是勉勵自己，每天抄寫五張紙，即使年老體衰也沒有懈怠。現在在總寺擔任職務，更加勤奮地從事抄經事業，已經七十多歲了。
釋寶瓊，是馬氏，益州綿竹人。從小就出家，清心寡慾，生活儉樸。每天讀誦《大品般若經》，兩天一遍，作為日常功課。他遊歷于各地，沒有其他方術，只是勸人信奉和尊敬佛法。晚年移居到州府，住在福壽寺。他帶領坊郭的百姓，以邑義為先。每結成一個邑，必定有三十人，合起來誦讀《大品般若經》，每人誦讀一卷。每月舉行齋會，大家依次誦讀。像這樣的義邑，總共有上千個。遠方的人聽到他的名聲，都來拜訪他。寶瓊趁機教化他們，人們都望風歸服。他謙卑自守，先人後己，在擁擠的道路上行走，會主動讓路給別人。言語問答時，總是和顏悅色，謙虛恭敬。這實在是他的度量啊。
【English Translation】 English version: Hengye (constant practice). Whenever there was a Dharma talk, he would always wash away the impurities of his body, put on clean clothes, and arrange the Dharma seat before beginning. He was of a calm and prudent nature, with kindness and compassion, managing all the affairs of the monastery. For those suffering from severe illnesses and festering wounds, whose odor was extremely unpleasant, causing others to cover their noses, Hengye would continuously provide for them, without any懈怠in body or mind. Sometimes he would eat from the same utensils as them, or mend and wash their clothes. When asked about it, Hengye would reply, 'Purity and foulness arise from the mind's hatred and love. How could I change my spiritual awareness because of these things? I am merely using this as a way to train myself.' Everyone admired his conduct, but lamented that they could not achieve it. In the fifth month of the early years of Zhenguan, Hengye passed away at the monastery where he resided, at the age of seventy-plus. It was the height of summer, yet his body did not decay or emit foul odors. After one hundred days, he remained in the lotus position, as if he were still alive. Everyone praised and revered him. Therefore, his body was covered with lacquer and cloth, and a pagoda was built to enshrine him. Monks from Bashu (ancient Sichuan) and the capital came to receive and recite the Nirvana Sutra, in great numbers. There were also Shramanas Hongyuan and Seng'en, who also recited the Nirvana Sutra, dedicating the merit to all beings. Hongyuan had lofty aspirations, with a sincere and honest character, not seeking fame or profit. He was summoned to the court and provided for with great ceremony. Seng'en's mind was pure and solemn, his virtue moving people. Both of them cultivated virtue through Chan (Zen) meditation at Hongfu Monastery, but they were humble and unassuming, so few worldly people knew of them. At that time, there was a Shramana Zhiye at Hongfu Monastery, who was from Jiangbiao (south of the Yangtze River). He was summoned to the capital during the Sui Dynasty. He deeply loved the Lotus Sutra and constantly copied it. The extra income he received from copying was used to hire others to copy as well. He produced over two thousand copies. He always encouraged himself to copy five pages a day, and he did not懈怠even in his old age. Now he holds a position at the main monastery, and he is even more diligent in his copying work, already over seventy years old.
釋寶瓊(Shi Baoqiong), of the Ma family, was from Mianzhu in Yizhou (present-day Mianzhu, Sichuan). He left home at a young age, pure and frugal in his desires. He recited the Mahaprajnaparamita Sutra (大品般若經) every two days, as his daily practice. He traveled to various places, without any other special skills, but simply encouraged people to believe in and respect the Buddha Dharma. In his later years, he moved to the prefectural seat and resided at Fushou Temple. He led the people of the neighborhood, prioritizing community righteousness. Each community he formed would have thirty people, who would collectively recite the Mahaprajnaparamita Sutra, each person reciting one chapter. Every month, they would hold a vegetarian feast, and everyone would recite in turn. There were over a thousand such righteous communities. People from afar heard of his reputation and came to visit him. Baoqiong took the opportunity to teach them, and people submitted to him like the wind. He was humble and self-restrained, putting others before himself. When walking on crowded roads, he would yield the way to others. In his speech and replies, he was always gentle and respectful. This was truly his measure.
媚於時。本邑連比什邡諸縣。並是道民尤不奉佛。僧有投寄無容施者。致使老幼之徒于沙門像不識者眾。瓊雖桑梓習俗難改。徒有開悟莫之能受。李氏諸族正作道會。邀瓊赴之。來既后至不禮而坐。僉謂不禮天尊非法也。瓊曰。邪正道殊所事各異。天尚不禮何況老君。眾議紜紜頗相凌侮。瓊曰。吾禮非所禮。恐貽辱也。遂禮一拜。道像並座動搖不安。又禮一拜。連座返倒摧殘在地。道民相視謂是風鼓競來周正。瓊曰。斯吾所為。勿妄怨也。初未之信。既安又禮。如前崩倒。合衆驚懼舉掌禮瓊。一時回信從受戒法。傍縣道黨相將嘆訝。咸復奉法。時既創開釋化。皆授菩薩戒焉。縣令高遠者。素有誠敬。承風敷導。更于州寺召僧弘講合境傾味自此而繁。以貞觀八年。終於所住。
釋善慧。姓茍氏。河內溫人。博通群籍統括文義。逮於九章律歷七曜盈虛。皆吞若胸中抵掌符會。乃深惟世務終墜泥塗。遂解褐抽簪。創歸僧伍。初在除州之彭城寺。誦法華經聽收攝論。時遭寇蕩兵食交侵。而慧抱饑自勵奉法無殆。洗穢護凈彌隆恒日。但以邊邑寡學文字紕謬至於音詁眾議紛然。雖復俗語時通。而慧意存雅正。周訪明悟還同昔疑。乃以大業末齡。負錫西入屢逢群盜衣裳略盡。但有弊布目遮。猶執破瓶常充凈用。既達關口。素闕
【現代漢語翻譯】 現代漢語譯本： 迎合世俗。本縣連同鄰近的什邡等縣，都是信奉道教的百姓，尤其不信奉佛教。僧人前來投靠，沒有願意佈施供養的，以致於老老少少都不認識沙門和佛像的人很多。我即使身處故鄉，風俗難以改變，即使有所開悟，也沒有人能夠接受。李氏各族正在舉行道教法會，邀請我前去參加。我來得晚了，沒有行禮就坐下了。大家都認為不禮拜天尊是不合法的。我說：『邪教和正道不同，所侍奉的神也各異，天尚且不值得禮拜，更何況老君呢？』眾人議論紛紛，頗有凌辱之意。我說：『我所禮拜的不是你們所禮拜的，恐怕會給你們帶來羞辱。』於是禮拜了一下，道教的偶像和座位都搖晃不安。又禮拜了一下，連座位都翻倒摧毀在地。道教信徒們互相看著，以為是風吹動的，爭相前來扶正。我說：『這是我做的，不要胡亂抱怨。』起初他們不相信。等扶正後我又禮拜，像之前一樣崩倒。眾人驚恐萬分，舉手向我行禮。一時之間都改變信仰，前來受戒。鄰縣的道教徒們相互傳告，嘆息驚詫，都重新信奉佛教。當時我開始弘揚佛法，都授予他們菩薩戒。縣令高遠，一向虔誠恭敬，順應風氣進行引導，又在州寺召集僧人弘揚佛法，全縣的人都傾心向往，從此佛教日益興盛。我在貞觀八年，于所居住的地方去世。 釋善慧，姓茍，是河內溫縣人。他廣泛通讀各種書籍，精通文章義理。精通九章算術、曆法、七曜星辰的執行規律，都瞭然于胸，運用自如。但他深刻地認識到世俗事務最終會讓人陷入泥潭，於是脫下官服，剃髮出家。最初在除州的彭城寺，誦讀《法華經》，聽講《攝大乘論》。當時正值戰亂，兵禍和饑荒交相侵襲，但他忍饑自勵，奉行佛法毫不懈怠，洗滌污穢，守護清凈，一天比一天精進。只是因為邊遠地區缺少學問，文字錯誤很多，以至於對字音字義的解釋眾說紛紜。即使有時用通俗的語言解釋，但他心存雅正，四處尋訪明白事理的人，最終還是和以前一樣疑惑不解。於是在大業末年，拄著錫杖向西行進，多次遇到盜賊，衣服幾乎被搶光。只剩下一塊破布遮住眼睛，仍然拿著破缽，經常用來保持清潔。到達關口時，因為缺少...
【English Translation】 English version: He flattered the times. This county, along with the neighboring Shifang and other counties, were all people who followed Daoism and especially did not believe in Buddhism. Monks who came to seek refuge were not given alms or offerings, causing many, young and old, to not recognize the Shramanas (Buddhist monks) and Buddha images. Although I was in my hometown and the customs were difficult to change, even if I had enlightenment, no one could accept it. The Li clans were holding a Daoist assembly and invited me to attend. I arrived late and sat down without bowing. Everyone said that not bowing to the Heavenly Worthy (Tianzun) was unlawful. I said, 'The heretical and the orthodox paths are different, and the gods they serve are different. Even Heaven is not worthy of worship, let alone Laozi?' The crowd argued, with some intending to insult me. I said, 'What I worship is not what you worship, I fear it will bring shame to you.' So I bowed once, and the Daoist idols and seats shook uneasily. I bowed again, and the entire seat overturned and was destroyed on the ground. The Daoist believers looked at each other, thinking it was the wind blowing, and rushed to set them upright. I said, 'This was done by me, do not complain recklessly.' At first, they did not believe it. After they set them upright, I bowed again, and they collapsed as before. The crowd was terrified and raised their palms to salute me. At that moment, they changed their faith and came to receive the precepts. The Daoist parties in the neighboring counties informed each other, sighing in amazement, and all returned to the Buddhist faith. At that time, I began to propagate the Dharma and gave them all the Bodhisattva precepts. The county magistrate, Gao Yuan, who had always been sincere and respectful, followed the trend and guided them. He also summoned monks to the state temple to propagate the Dharma, and the people of the entire county were devoted to it, and from then on, Buddhism flourished. In the eighth year of the Zhenguan era, I passed away in the place where I lived. 釋善慧 (Shì Shàn Huì, a Buddhist monk), whose surname was 茍 (Gǒu), was a native of Wen County (溫縣) in Henei (河內). He was well-versed in various books and proficient in the meaning of writing. He was proficient in the Nine Chapters on Mathematical Art, the calendar, and the movements of the Seven Luminaries (planets), all of which he understood thoroughly and used freely. However, he deeply realized that worldly affairs would eventually lead people into the mire, so he took off his official robes and shaved his head to become a monk. Initially, he was at Pengcheng Temple (彭城寺) in Chuzhou (除州), reciting the Lotus Sutra (法華經) and listening to the Compendium of the Mahayana (攝大乘論). At that time, he encountered war, with the calamities of war and famine intertwined, but he endured hunger and encouraged himself, practicing the Dharma without negligence, washing away defilement, guarding purity, and becoming more diligent day by day. However, because the border area lacked learning, there were many errors in the text, so the interpretations of the sounds and meanings of the words were varied. Even if he sometimes explained it in colloquial language, he kept his mind on elegance and correctness, and sought out enlightened people everywhere, but in the end, he was still as confused as before. So, at the end of the Daye era, he carried his staff westward, encountering bandits many times, and his clothes were almost robbed. He only had a piece of torn cloth to cover his eyes, and he still held a broken bowl, which he often used to keep clean. When he reached the pass, because of the lack of...
繻文。遂即正念直前從門而度。於時中表列刃曾無遮止。孟冬十月初達京師。值沙門吉藏正講法華。深副本圖即依聽受。形服鄙惡眾不納之。乃掃雪藉地單裙[打-丁+親]坐。都講財唱。傾耳詞句擬定經文。藏既闡揚。勇心承旨望通理義。由情存兩得。不暇忍寒。歡笑熙熙如賈獲寶。竟冬常爾眾方美之。問以詞旨片無遺忘。乃以聞法同屬禪定寺。沙門法喜便脫衣迎之引至房中。智觀無濫。慧又師喜。兩振芳規。武德初年。隨住藍田之津樑寺。俗本驪戎。互相梗戾。率獎陶化。十室而九。然而性愛英賢。樂相延致。自西自東百有餘里。名林勝地皆建禪坊。所之逃逸之儔。賴其安堵。以貞觀九年正月。終於驪山之陽涼泉精舍。春秋四十有九。初慧棄擲俗典蒞此玄模。言不重涉專心道業。省言節食佩律懷仁。迎頓客旅雅重經教。其有未曾覿者。要必親觀。若值行要累日誦持。以為熏習之基也。
時太原沙門慧達者。亦誦法華五千余遍。行坐威儀其聲不輟。偏存物命。直視低目。地有蟲豸。必回身而避。不敢跨越。有問。答曰。斯之與吾生死不定。將不先成正覺。安可妄輕之耶。以貞觀八年四月。跏坐而終。人謂入定。停於五宿。既似長逝。又不臭腐。乃合床內于窟中。
釋法誠。姓樊氏。雍州萬年人。童小出
【現代漢語翻譯】 現代漢語譯本：
繻文（人名）到達后，立刻以正確的念頭徑直走向寺門。當時，寺廟中刀劍林立，卻沒有人阻攔他。孟冬十月初，他到達京師。當時正趕上沙門吉藏（Jizang，人名）在講《法華經》（Lotus Sutra）。他非常喜歡這個版本，便依附著聽講。因為衣著簡陋，外表粗俗，大家都不接納他。於是他掃雪當席，只穿一條裙子跪坐著。都講（寺院中的職務）在宣讀經文時，他側耳傾聽，用詞句來擬定經文。吉藏（Jizang）闡揚佛法時，他以勇猛之心領會旨意，希望通達經義。因為心中同時存有兩方面的想法，顧不上忍受寒冷。他歡笑喜悅，如同商人獲得了珍寶。整個冬天都是這樣，大家都稱讚他。問他經文的意義，他沒有絲毫遺忘。於是大家同意他與禪定寺（Chan Ding Temple）的人一同聽法。沙門法喜（Faxi，人名）便脫下衣服迎接他，並把他領到房間里。智觀（Zhi Guan，人名）、慧又（Hui You，人名）、師喜（Shi Xi，人名）都以他為榜樣。武德（Wude，年號）初年，他隨眾住在藍田（Lan Tian，地名）的津樑寺（Jinliang Temple）。當地的百姓和驪戎（Li Rong，古代部族名）互相爭鬥，他努力勸導教化，使十分之九的人都改惡從善。因此，英俊賢能之士都樂於互相引薦。從西邊和東邊來的人，超過百餘里，在名山勝地都建立了禪房。那些逃亡的人，都依靠他而得以安居。貞觀（Zhen Guan，年號）九年正月，他在驪山（Li Shan，山名）南面的涼泉精舍（Liangquan Retreat）去世，享年四十九歲。當初，慧（Hui，人名）拋棄世俗典籍，致力於佛法。說話從不重複，專心修道。他力求少說話，節約食物，遵守戒律，心懷仁慈。他熱情接待客人，尊重經書。對於那些未曾見過的人，一定要親自去拜訪。如果遇到重要的經文，一定要連續幾天誦讀，以此作為熏習的基礎。
當時，太原（Tai Yuan，地名）的沙門慧達（Hui Da，人名），也誦讀《法華經》（Lotus Sutra）五千多遍。他的行為舉止莊重，誦經的聲音從不停止。他特別愛護生命，總是目光向下，不敢直視。地上有蟲子，他一定會轉身避開，不敢跨越。有人問他原因，他回答說：『這些蟲子與我生死不定，說不定會先我一步成佛，怎麼可以輕視它們呢？』貞觀（Zhen Guan，年號）八年四月，他跏趺而坐去世。人們認為他進入了禪定。停放了五天，他的身體如同長眠，卻沒有腐爛。於是人們將他和床一起放入石窟中。
釋法誠（Shi Facheng，人名），姓樊（Fan），是雍州萬年（Yong Zhou Wannian，地名）人。從小就出家。
【English Translation】 English version:
Ruwen (personal name) arrived and immediately, with correct mindfulness, went straight through the gate. At that time, there were many swords and spears in the temple, but no one stopped him. In the tenth month of the lunar year, he arrived in the capital. At that time, the Shramana Jizang (Jizang, personal name), was lecturing on the Lotus Sutra (Lotus Sutra). He deeply appreciated this version and listened attentively. Because of his simple clothes and rough appearance, people did not accept him. So he swept the snow to make a seat and knelt down wearing only a skirt. When the lecturer (a position in the temple) recited the scriptures, he listened attentively, using the words and sentences to determine the meaning of the scriptures. When Jizang (Jizang) expounded the Dharma, he understood the meaning with courage, hoping to understand the principles of the scriptures. Because he had two thoughts in his mind at the same time, he couldn't bear the cold. He laughed and rejoiced, like a merchant who had obtained treasure. He was like this all winter, and everyone praised him. When asked about the meaning of the scriptures, he did not forget anything. So everyone agreed that he should listen to the Dharma with the people of Chan Ding Temple (Chan Ding Temple). The Shramana Faxi (Faxi, personal name) took off his clothes to welcome him and led him to his room. Zhi Guan (Zhi Guan, personal name), Hui You (Hui You, personal name), and Shi Xi (Shi Xi, personal name) all took him as an example. In the early years of Wude (Wude, era name), he lived with the others in Jinliang Temple (Jinliang Temple) in Lantian (Lan Tian, place name). The local people and the Li Rong (Li Rong, ancient tribe name) fought each other, and he tried to persuade and educate them, so that nine out of ten people changed from bad to good. Therefore, talented and virtuous people were happy to recommend each other. People came from the west and the east, more than a hundred miles away, and built meditation rooms in famous mountains and scenic spots. Those who had fled relied on him to live in peace. In the first month of the ninth year of Zhen Guan (Zhen Guan, era name), he died in Liangquan Retreat (Liangquan Retreat) on the south side of Mount Li (Li Shan, mountain name), at the age of forty-nine. In the beginning, Hui (Hui, personal name) abandoned secular books and devoted himself to the Dharma. He never repeated himself when speaking and focused on cultivating the Tao. He strived to speak less, save food, abide by the precepts, and be compassionate. He warmly welcomed guests and respected the scriptures. For those he had never met, he made sure to visit them in person. If he encountered important scriptures, he would recite them for several days in a row, using this as the basis for cultivation.
At that time, the Shramana Huida (Hui Da, personal name) of Taiyuan (Tai Yuan, place name) also recited the Lotus Sutra (Lotus Sutra) more than five thousand times. His behavior was dignified, and the sound of his chanting never stopped. He especially cherished life, always looking down and not daring to look directly. If there were insects on the ground, he would turn around to avoid them, not daring to step over them. When someone asked him why, he replied: 'These insects and I have uncertain lives and deaths, and they may become Buddhas before me, so how can I despise them?' In the fourth month of the eighth year of Zhen Guan (Zhen Guan, era name), he died in a seated lotus position. People thought he had entered meditation. After being placed for five days, his body was like a long sleep, but it did not rot. So people put him and the bed together in a cave.
Shi Facheng (Shi Facheng, personal name), whose surname was Fan (Fan), was from Wannian (Yong Zhou Wannian, place name) in Yongzhou. He became a monk when he was a child.
家。止藍田王效寺。事沙門僧和。和亦鄉族所推。奉之比聖。嘗有人慾害。夜往其房。見門內猛火騰焰升帳。遂即退悔。性飲清泉。潔清故也。人或弄之。密以羊骨沉水。和素不知。飲便嘔吐。其冥感潛識為若此矣。誠奉佩訓。勖講法華經以為恒任。又謁禪林寺相禪師。詢於定行。而德茂時宗。學優眾仰。晚住云花綱理僧鎮。隋文欽德請遵戒范。乃陳表固辭。薄言抗禮。遂負笈長驅。歷游名岳追蹤勝友。咸承志道。因見超公隱居幽靜。乃結心期棲遲藍谷。處既局狹才止一床。旋轉經行恐顛深壑。便刬跡開林披雲附景。茅茨葺宇甕牖疏檐。情事相依欣然符合。今所謂悟真寺也。法華三昧翹心奉行。澡沐中表溫恭朝夕。夢感普賢勸書大教。誠曰。大教大乘也。諸佛智慧所謂般若。于即入凈行道。重惠匠人。書八部般若。香臺寶軸莊嚴成就。又于寺南橫嶺造華嚴堂。堙山闐谷列棟開甍。前對重巒右臨斜谷。吐納雲霧下瞰雷霆。余曾游焉。實奇觀也。又竭其精志書寫受持。弘文學士張靜者。時號筆工。罕有加勝。乃請至山舍令受齋戒。潔凈自修。口含香汁身被新服。然靜長途寫經不盈五十。誠料其見財。兩紙酬其五百。靜利其貨竭力寫之。終部以來誠恒每日燒香供養。在其案前。點畫之間。心緣目睹略無遺漏。故其克心鉆注。
【現代漢語翻譯】 現代漢語譯本：他住在藍田的王效寺，侍奉沙門僧和（一位僧侶的名字）。僧和也被鄉里人推崇，人們敬奉他如同聖人。曾經有人想要加害他，夜晚前往他的房間，看見門內猛烈的火焰升騰，幾乎要燒到帳幔。於是那人立刻後悔退走了。僧和生性只飲用清泉，因為他崇尚潔凈。有人故意戲弄他，偷偷地將羊骨頭沉入水中。僧和事先並不知道，喝了之後便嘔吐起來。他的冥冥感應和潛在的意識竟然是這樣。他真誠地信奉佛的教誨，努力講解《法華經》作為日常的職責。他又去拜訪禪林寺的相禪師（一位禪師的名字），請教關於禪定的修行。他的德行和才學在當時備受推崇，學識淵博，受到大眾的仰慕。晚年住在云花綱理僧鎮。隋文帝欽佩他的德行，想請他遵守戒律，但他上表堅決推辭。他輕裝簡行，長途跋涉，遊歷名山大川，追尋志同道合的朋友，大家都秉承著共同的志向。後來他看到超公（一位隱士的名字）隱居在幽靜的地方，於是決定與他結為知己，一同隱居在藍谷。居住的地方非常狹窄，只有一張床的大小。在那裡旋轉經行，恐怕會跌入深壑。於是他開闢道路，砍伐樹木，披荊斬棘，依附著山景。用茅草蓋屋，用瓦罐做窗戶，稀疏地遮擋屋檐。情感和事物相互依存，欣然相符。這就是現在所說的悟真寺。他全心全意地奉行《法華三昧》，早晚都沐浴身心，保持恭敬。夢中感應到普賢菩薩勸他抄寫大乘經典。誠說：『大教就是大乘佛法，是諸佛的智慧，也就是所謂的般若。』於是他進入凈行道，再次懇請工匠，抄寫八部《般若經》，用香臺寶軸莊嚴地裝裱完成。又在寺廟南面的橫嶺建造華嚴堂，填平山谷，建造房屋，排列棟樑，打開屋脊。前面對著重重山巒，右邊靠近傾斜的山谷，吞吐雲霧，俯瞰雷霆。我曾經遊覽過那裡，確實是奇觀。他又竭盡精力抄寫受持佛經。弘文學士張靜，當時被稱為『筆工』，很少有人能超過他。於是誠邀請他到山舍，讓他受齋戒，保持潔凈，自我修行。口中含著香汁，身上穿著新衣服。然而張靜長途跋涉抄寫佛經，卻寫不滿五十卷。誠料定他貪圖錢財，用兩張紙酬謝他五百文錢。張靜貪圖錢財，竭盡全力地抄寫。抄寫完整部經書以來，誠每天都燒香供養，在他的書案前。點畫之間，心神貫注，沒有絲毫遺漏。所以他能夠專心致志地鉆研。
【English Translation】 English version: He resided at Wangxiao Temple in Lantian, serving the Shramana Senghe (name of a monk). Senghe was also revered by the local community, who venerated him as a saint. Once, someone intended to harm him and went to his room at night, witnessing fierce flames rising from within the doorway, almost reaching the curtains. Consequently, the person immediately regretted and retreated. Senghe by nature only drank from clear springs, as he valued cleanliness. Someone once played a trick on him, secretly submerging sheep bones in the water. Senghe was unaware of this, and upon drinking, he vomited. His subtle perception and latent consciousness were such. He sincerely adhered to the Buddha's teachings, diligently lecturing on the Lotus Sutra as his daily duty. He also visited Chan Master Xiang of Chanlin Temple (name of a Chan master), seeking guidance on the practice of meditation. His virtue and talent were highly esteemed at the time, and his erudition was admired by the masses. In his later years, he resided in Yunhua Gangli Sengzhen. Emperor Wen of the Sui Dynasty admired his virtue and wished to invite him to uphold the precepts, but he firmly declined by submitting a memorial. He traveled lightly, embarking on a long journey, visiting famous mountains and rivers, seeking like-minded friends, all of whom shared the same aspirations. Later, he saw Chao Gong (name of a hermit) living in seclusion in a quiet place, and decided to become his confidant, living together in Lan Valley. The dwelling was very cramped, only the size of a bed. Walking around there, he feared falling into the deep ravines. So he cleared paths, cut down trees, braved thorns, and leaned against the mountain scenery. He built a thatched hut with earthenware jars as windows, sparsely shielding the eaves. Emotions and things were interdependent, joyfully in harmony. This is what is now called Wuzhen Temple. He wholeheartedly practiced the Lotus Samadhi, bathing his body and mind morning and evening, maintaining reverence. In a dream, he sensed Bodhisattva Samantabhadra encouraging him to transcribe the Mahayana scriptures. Cheng said, 'The Great Teaching is the Mahayana Dharma, the wisdom of all Buddhas, which is called Prajna.' So he entered the path of pure conduct, and again earnestly requested craftsmen to transcribe the eight sections of the Prajna Sutra, adorning them with fragrant stands and precious shafts. He also built the Avatamsaka Hall on the Hengling south of the temple, filling in valleys, building houses, arranging beams, and opening ridges. In front, it faced the overlapping mountains, and on the right, it was close to the sloping valley, exhaling clouds and mist, overlooking thunder. I once visited there, and it was indeed a spectacle. He also devoted his energy to transcribing and upholding the Buddhist scriptures. Zhang Jing, a scholar of Hongwen, was known as a 'pen craftsman' at the time, and few could surpass him. So Cheng invited him to the mountain dwelling, had him take the precepts, maintain cleanliness, and cultivate himself. He held fragrant juice in his mouth and wore new clothes. However, Zhang Jing traveled a long distance to transcribe the scriptures, but could not complete fifty volumes. Cheng assumed that he was greedy for money, and rewarded him with five hundred coins for two sheets of paper. Zhang Jing was greedy for money and tried his best to transcribe. Since completing the entire scripture, Cheng has burned incense and made offerings every day in front of his desk. Between strokes, his mind was focused and there was no omission. Therefore, he was able to concentrate on studying.
時感異鳥形色希世。飛入堂中徘徊鼓舞。下至經案覆上香爐。攝靜住觀自然馴狎。久之翔逝。明年經了將事興慶。鳥又飛來如前馴擾。鳴唳哀亮貞觀初年。造畫千佛。鳥又飛來登上匠背。后營齊供慶諸經像。日次中時。怪其不至。誠顧山岑曰。鳥既不至。誠吾無感也。將不兼諸穢行致有此徴。言已欻然飛來。旋環鳴囀入香水中。奮迅而浴。中后便逝。前如此者非復可述。素善翰墨。鄉曲所推。山路巖崖勒諸經偈。皆其筆也。手寫法華正當露地。因事他行未營收舉。屬洪雨滂注溝澗波飛。走往看之。而合案並干。余便流潦。嘗卻偃橫松。遂落懸溜。未至下澗。不覺已登高岸。無損一毛。又青泥坊側有古佛龕。周氏瘞藏今猶未出。誠夜夢其處大有尊形。既覺往開。恰獲古龕像。年月積久並悉剝壞。就而修理。道俗稱善。斯並冥術之功。自誠開發。至貞觀十四年夏末日。忽感余疾。自知即世。愿生兜率。索水浴訖又索終輿。旁自檢校不許榮厚。恰至月末明相將現。無故語曰。欲來但入未假絃歌。顧侍人曰。吾聞諸行無常生滅不住。九品往生此言驗矣。今有童子相迎久在門外。吾今去世。爾等。佛有正戒無得有虧。后致悔也。言已口出光明照于楹內。又聞異香苾芬而至。但見端坐儼思。不覺其神已逝。時年七十有八。然誠之誦
習也一夏法華料五百遍。餘日讀誦兼而行之。猶獲兩遍縱有人客要須與語者。非經部度中不他言。略計十年之勤萬有余遍。
釋空藏。俗姓王氏。先祖晉陽。今在雍州之新豐焉。母初孕日。自然不食酒肉五辛。時以同塵身子故。密加異之。既誕育后。靈鑒日陳。情用高遠。讀誦經論思存拔濟。至年十九。同佛出家。既惟一己二親留礙。乃于父前以身四布。七日不起。恐其命絕方從所愿。即辭向藍田負兒山中私自剃落。初赍面六斗。擬作月糧。日啖二升。三年不盡。屢感神鼎自然而至。由是增其禪誦。晨宵無輟。后依止判法師住龍池寺。欽重經論日誦萬言。前後總計三百餘卷。三論涅槃探窮巖穴。大業之始。以藏名稱惟遠道俗所聞。下敕徴延入住禪定。唐運既興崇繕法宇。有敕于金城坊建會昌寺。並請大德十人。度僧五十人。永用住持。以藏行德夙彰。又請住焉。供事彌隆極光恒美。而性樂山水志存清曠。每年仲春遊浪林阜。行次玉泉。遂有終焉之思。居止載紀眾聚如山。說導亡疲開悟逾廣。后為亢旱。經時山泉乃竭。合寺僧眾咸以驚嗟。藏乃至心祈請。其泉應時還復。遠近道俗動色相歡。兼又弘操嶽峙器局川停。不擾榮利不懷寵辱。濟度群有不略寸陰。乃鈔摘眾經大乘要句。以為卷軸。紙別五經三經。卷部二十
【現代漢語翻譯】 現代漢語譯本： 他夏天專門學習《法華經》，每天誦讀五百遍。其餘時間也兼顧誦讀其他經典。即使這樣，每天也能誦讀兩遍。即使有客人來訪需要交談，如果不是關於佛經的內容，他絕不多說一句。粗略計算，十年勤奮誦讀，總共超過一萬遍。
釋空藏（釋：佛教僧侶的尊稱，空藏：法師的法號）。俗姓王氏，先祖是晉陽人，現在居住在雍州的新豐。他的母親懷孕時，自然而然地不吃酒肉和五辛（五種辛辣的蔬菜）。當時因為她像普通人一樣生活，所以暗自覺得奇怪。出生后，他的靈性日益顯現，志向高遠，一心想著誦讀經論，救濟眾生。到了十九歲，他決心出家。但因為父母還在世，有所牽掛，於是他在父親面前以身體四肢攤開的方式靜坐，七天不起。家人擔心他會因此喪命，才答應了他的請求。他隨即告別家人，前往藍田的負兒山中，私自剃度出家。最初帶了六斗麵粉，打算作為一個月的口糧，每天吃二升，三年都沒吃完。多次感應到神靈送來食物。因此更加精進禪修誦經，早晚不停歇。後來依止判法師，住在龍池寺。他欽佩重視經論，每天誦讀上萬字，前後總共誦讀了三百多卷。《三論》、《涅槃經》等經典，他都深入研究。大業年間，空藏法師的名聲遠揚，遠近的僧俗都知道他。皇帝下令徵召他入宮禪定。唐朝建立后，開始修繕寺廟。皇帝下令在金城坊建立會昌寺，並請了十位高僧，度化了五十位僧人，永遠在此居住修行。因為空藏法師的德行早已顯揚，又請他來主持寺務。朝廷的供養非常豐厚，寺廟也裝飾得美輪美奐。但他天性喜愛山水，志向在於清靜曠達。每年仲春時節，他都會遊覽山林。走到玉泉時，便有了在此終老的想法。他居住的地方記載著眾多信徒聚集如山，說法引導不知疲倦，開悟的人越來越多。後來因為長期乾旱，山泉乾涸。寺廟僧眾都感到驚慌。空藏法師虔誠祈禱，泉水立刻恢復。遠近的僧俗都歡欣鼓舞。他弘揚佛法，像高山一樣屹立，像河流一樣平靜。不追求榮華利祿，不計較受寵或受辱。救濟眾生，不浪費一寸光陰。於是他抄錄眾多經典中的大乘要句，製成卷軸。每張紙抄寫五部經或三部經，總共有二十卷。
【English Translation】 English version: He devoted himself to studying the Lotus Sutra (Fahua Jing) every summer, reciting it five hundred times a day. He also recited other scriptures in his spare time. Even so, he could recite it twice a day. Even if there were guests who needed to talk, he would not say a word unless it was about Buddhist scriptures. Roughly calculated, he diligently recited it for more than ten years, totaling more than ten thousand times.
釋空藏 (Shi Kongzang) (Shi: a respectful title for Buddhist monks, Kongzang: the Dharma name of the master). His secular surname was Wang, and his ancestors were from Jinyang, now living in Xinfeng in Yongzhou. When his mother was pregnant, she naturally abstained from alcohol, meat, and the five pungent spices. At that time, because she lived like ordinary people, she secretly found it strange. After his birth, his spirituality became increasingly apparent, and his aspirations were lofty, focusing on reciting scriptures and saving sentient beings. At the age of nineteen, he was determined to become a monk. However, because his parents were still alive, he was concerned about them, so he sat in front of his father with his limbs spread out, remaining still for seven days. His family, fearing that he would die as a result, finally granted his request. He then bid farewell to his family and went to Fuer Mountain in Lantian, where he secretly shaved his head and became a monk. Initially, he brought six dou (a unit of dry measure) of flour, intending it to be a month's ration, eating two sheng (a smaller unit of dry measure) a day, but he did not finish it in three years. He repeatedly sensed divine beings sending food. Therefore, he became even more diligent in meditation and chanting, without stopping morning and night. Later, he relied on Dharma Master Pan and lived in Longchi Temple. He admired and valued the scriptures, reciting tens of thousands of words every day, totaling more than three hundred volumes. He deeply studied classics such as the Three Treatises (Sanlun) and the Nirvana Sutra (Nirvana Jing). During the Daye era, the name of Dharma Master Kongzang became well-known, and monks and laypeople from far and wide knew of him. The emperor ordered him to be summoned to the palace for meditation. After the establishment of the Tang Dynasty, the construction of temples began. The emperor ordered the establishment of Huichang Temple in Jincheng Fang, and invited ten eminent monks to ordain fifty monks, who would live and practice there forever. Because Dharma Master Kongzang's virtue had long been evident, he was also invited to preside over the temple affairs. The court's offerings were very generous, and the temple was decorated beautifully. However, he was naturally fond of mountains and rivers, and his ambition was to be quiet and open-minded. Every mid-spring, he would visit the mountains and forests. When he reached Yuquan, he had the idea of spending his remaining years there. The place where he lived is recorded as having numerous believers gathered like mountains, preaching and guiding tirelessly, and more and more people were enlightened. Later, due to a prolonged drought, the mountain spring dried up. The monks in the temple were all alarmed. Dharma Master Kongzang prayed sincerely, and the spring immediately returned. Monks and laypeople from far and near were all delighted. He promoted the Dharma, standing tall like a mountain, and calm like a river. He did not pursue wealth and fame, and did not care about being favored or humiliated. He saved sentient beings, not wasting an inch of time. Therefore, he copied the essential Mahayana sentences from many scriptures and made them into scrolls. Each paper copied five or three scriptures, totaling twenty volumes.
五十。總有十卷。每講開務極增成學。聞義兩持偏無迷忘。夏分常行方等懺法。賢劫千佛日禮一遍。常坐不臥垂三十年。翹勤專注難加系跡。以貞觀十六年五月十二日。終於會昌。春秋七十有四。遺身於龍池寺側。收骨起塔。觀其讀誦之富。振古罕儔。視其髏骨。兩耳通明。頂有雙孔。眼眶含竅各有三焉。弟子等追惟永往。樹碑于會昌寺中。金紫光祿大夫衛尉卿于志寧為文。
釋慧銓。姓蕭氏。今特進宋公瑀之兄子也。父仕隋為梁公。祖即梁明帝矣。性度恢簡志用沖粹。姑即隋煬之後也。自幼及長恒在宮闕。慕樂超世無因自達年既冠成。帝乃尚以秦孝王女為妻。非其愿也。事不獲已。時行伉儷。及妻終後方遂夙心。以鄭氏東都預茲剃落。及武德初歲。方還京輦住莊嚴寺。廣聽眾部。而以攝論為心。頗懷篇什尤能草隸。隨筆所被用為模楷。故經題寺額。咸推仰之。兄鈞任東宮中舍。文才之舉朝廷攸屬。每歲春秋相攜巖岫。觸興題篇連句同韻。時以為難兄弟也。又弟智證。出家同住。即宋公之兄太府卿之子也。略榮位之好欣懷道業。勤勤自課無擇昏曉。證與兄銓相次而卒。以家世信奉偏弘法華。同族尊卑咸所成誦。故蕭氏法華。皂素稱富。特進撰疏。總集十有餘家。采掇菁華揉以胸臆。勒成卷數常自敷弘。時召京輦
【現代漢語翻譯】 現代漢語譯本： 五十。總共有十卷。每次講解都能開啟智慧，增長學識。聽聞佛法和義理都能牢記不忘。每年夏天經常舉行方等懺法。賢劫千佛（指過去、現在、未來將出現的一千尊佛）每天禮拜一遍。常年坐禪不臥，持續了三十年。勤奮專注，難以用世俗的軌跡來衡量。在貞觀十六年五月十二日，于會昌圓寂。享年七十四歲。遺體安葬在龍池寺旁邊，收集遺骨建塔。看他閱讀背誦的豐富程度，自古以來罕有匹敵。看他的頭骨，兩耳的部位通透明亮，頭頂有兩個孔，眼眶裡各有三個小孔。弟子們追思他的功德，在會昌寺中立碑紀念。金紫光祿大夫衛尉卿于志寧撰寫碑文。 釋慧銓（Shi Hui Quan）。姓蕭氏（Xiao），是現任特進宋公瑀（Song Gong Yu）的侄子。他的父親在隋朝擔任梁公。祖父就是梁明帝。他天性寬宏簡略，志向純粹。他的姑姑是隋煬帝的后妃。從小到大一直生活在宮中。羨慕超脫世俗的生活，但沒有機會實現。成年後，皇帝將秦孝王的女兒許配給他為妻，這並非他的意願。事情已經無法改變，只能暫時維持夫妻關係。等到妻子去世后，才得以實現夙願。在鄭氏東都剃度出家。武德初年，回到京城，住在莊嚴寺。廣泛聽聞各種佛法，尤其以攝論為中心。他頗有文采，擅長草書隸書。隨意寫下的字都被用作模範。所以寺廟的經題和匾額，都推崇他的書法。他的哥哥蕭鈞（Xiao Jun）擔任東宮中舍，文才出衆，朝廷上下都很看重他。每年春秋兩季，兄弟倆都會一起到山中游玩，觸景生情，吟詩作對，互相唱和。當時的人們認為他們是難得的兄弟。他的弟弟智證（Zhi Zheng）也出家與他同住，是宋公的哥哥太府卿的兒子。捨棄榮華富貴，欣然追求佛法。勤奮自勉，不分早晚。智證和他的哥哥慧銓相繼去世。因為家族世代信奉，特別弘揚《法華經》。同族無論尊卑，都能背誦《法華經》。所以蕭氏家族在信奉《法華經》方面，無論僧俗都非常富有盛名。特進撰寫疏文，總共收集了十餘家的註解，採擷精華，融入自己的理解，編纂成卷，經常親自講解弘揚。當時朝廷經常召見他到京城。
【English Translation】 English version: Fifty. There are ten volumes in total. Each lecture greatly enhances wisdom and learning. Hearing the Dharma and its meanings are both firmly held without confusion or forgetfulness. Every summer, the Fang Deng Repentance Dharma is regularly practiced. The Thousand Buddhas (referring to the thousand Buddhas who will appear in the past, present, and future) of the Bhadrakalpa are prostrated to once every day. Constantly sitting in meditation without lying down, lasting for thirty years. Diligent and focused, difficult to measure by worldly standards. On the twelfth day of the fifth month of the sixteenth year of the Zhenguan era, he passed away in Huichang. He lived to the age of seventy-four. His body was buried next to Longchi Temple, and his bones were collected to build a pagoda. Looking at the richness of his reading and recitation, he is rarely matched since ancient times. Looking at his skull, the areas of the two ears are clear and bright, there are two holes on the top of the head, and there are three small holes in each eye socket. The disciples, recalling his merits, erected a stele in Huichang Temple to commemorate him. Yu Zhining, the Grand Master of Gold and Purple Guanglu and Minister of the Imperial Guard, wrote the inscription. 釋慧銓 (Shi Hui Quan). His surname was 蕭 (Xiao), and he was the nephew of the current Special Advance 宋公瑀 (Song Gong Yu). His father served as the Duke of Liang during the Sui Dynasty. His grandfather was Emperor Ming of Liang. He was naturally broad and simple in nature, and his aspirations were pure. His aunt was a concubine of Emperor Yang of Sui. From childhood to adulthood, he always lived in the palace. He admired a life beyond the world, but had no opportunity to realize it. After reaching adulthood, the emperor betrothed him to the daughter of King Xiao of Qin as his wife, which was not his wish. Since the matter could not be changed, he could only temporarily maintain the marital relationship. After his wife passed away, he was finally able to fulfill his long-cherished wish. He was tonsured as a monk in Zhengshi Dongdu. At the beginning of the Wude era, he returned to the capital and lived in Zhuangyan Temple. He widely listened to various Buddhist teachings, especially focusing on the She Lun. He was quite talented in literature and was skilled in cursive and clerical scripts. The characters he wrote casually were used as models. Therefore, the titles of scriptures and plaques of temples all admired his calligraphy. His elder brother 蕭鈞 (Xiao Jun) served as the Middle Secretary of the Eastern Palace, and his literary talent was outstanding, and the court valued him very much. Every spring and autumn, the brothers would go to the mountains together, inspired by the scenery, composing poems and rhymes together. At that time, people considered them rare brothers. His younger brother 智證 (Zhi Zheng) also became a monk and lived with him, and was the son of the Grand Minister of the Court, the elder brother of Song Gong. He abandoned the love of glory and wealth and happily pursued the Buddhist path. He diligently encouraged himself, regardless of morning or evening. 智證 (Zhi Zheng) and his elder brother 慧銓 (Hui Quan) passed away one after another. Because the family had faith for generations, they especially promoted the 'Lotus Sutra'. All members of the clan, regardless of rank, could recite the 'Lotus Sutra'. Therefore, the Xiao family was very famous for their faith in the 'Lotus Sutra', whether monks or laypeople. The Special Advance wrote commentaries, collecting more than ten annotations in total, extracting the essence and incorporating his own understanding, compiling them into volumes, and often personally explaining and promoting them. At that time, the court often summoned him to the capital.
名僧。指摘瑕累。或集親屬僧尼。數將二十。給惠以時四事無怠。故封祿所及惟存通濟。太府情好讀誦為先。故生至終誦盈萬遍僱人抄寫總有千部。每日朝參必使儐者執經在前。至於公事微隙。便就轉讀朝伍仰屬以為絕倫。自釋化東傳。流味彌遠。承受讀誦世罕伊人。蕭氏一門。可為天下模楷矣。
釋遺俗。不知何許人。以唐運初開游止雍州醴泉縣南美泉鄉陽陸家。鎮常供養清儉寡慾。惟誦法華為業。晝夜相系乃數千遍以貞觀初。因疾將終。遺囑友人慧廓曰。比雖誦經意望靈驗以生蒙俗信向之善。若身死後。不須棺盛露骸埋之。十載可為發出。舌根必爛知無受持。若猶存在。當告道俗為起一塔以示感靈。言訖而終。遂依埋葬。至貞觀十一年。廓與諸知故就墓發之。身肉都銷惟舌不朽。一縣士女咸共仰戴。誦持之流又倍恒度。乃函盛其舌。于陽陸村北甘谷南岸為建磚塔。識者尊嚴彌隆信敬誦讀更甚。又京城西南豐谷鄉福水南史村史呵擔者。少懷善念。常誦法華行安樂行。慈悲在意不乘畜產。虛約為心名沾令史。往還京省以習誦相。仍恐路逢相識。人事暄涼便廢所誦。故其所行必小徑左道低氣怡顏緣念相續。初不告倦。及終之時。感異香氣充于村曲。親疏同怪遂埋殯之。爾後十年妻亡。乃發尸出。舌根鮮明余並朽盡
【現代漢語翻譯】 現代漢語譯本： 名僧，如果發現其他僧人的缺點或過失，會委婉地指出。或者召集親屬中的僧尼，人數接近二十人，按時給予他們生活上的資助，在衣食住行四個方面從不懈怠。因此，封地內的賦稅收入幾乎都用在了通濟（Tongji）寺。太府（Taifu）尹以喜愛讀誦佛經為首要事務，所以一生讀誦的佛經超過萬遍，僱人抄寫的經書總共有上千部。每天上朝參拜時，必定讓引贊官手持經書走在前面。即使在處理公務時遇到細微的阻礙，也會立刻開始誦讀佛經，朝廷同僚都認為他的行為非常傑出。自從佛教傳入中國，人們對佛法的興趣越來越濃厚，像他這樣堅持讀誦佛經的人世間罕見。蕭氏一門，可以作為天下人的模範。
釋遺俗（Shi Yisu），不知道是哪裡人。在唐朝初期，他居住在雍州（Yongzhou）醴泉縣（Liquan County）南邊的美泉鄉（Meiquan Township）陽陸（Yanglu）家。他經常接受當地人的供養，生活清貧節儉，慾望很少，只以誦讀《法華經》（Lotus Sutra）為修行。日夜不停地誦讀，總共誦讀了幾千遍。在貞觀（Zhenguan）初年，因為生病快要去世，他遺囑友人慧廓（Huikuo）說：『我雖然誦經，希望能夠得到靈驗，以此來引導世俗之人向善。如果我死後，不需要用棺材盛殮，直接將我的屍體暴露在外進行埋葬。十年後可以挖出來看看，如果舌根已經腐爛，那就說明我沒有真正受持佛法。如果舌根仍然存在，就應該告訴僧人和信眾，為我建一座塔，以此來顯示佛法的感應。』說完就去世了。於是按照他的遺囑進行了埋葬。到了貞觀十一年，慧廓和一些認識他的人一起去墓地挖開了墳墓。發現身體的肌肉都已經腐爛，只有舌頭沒有腐爛。全縣的士人和婦女都非常敬仰。誦讀《法華經》的人比平時增加了一倍。於是用盒子裝起他的舌頭，在陽陸村北邊的甘谷（Gangu）南岸建造了一座磚塔。認識這件事的人更加尊敬佛法，信奉和誦讀佛經的人也更加多了。另外，京城西南豐谷鄉（Fenggu Township）福水（Fushui）南史村（Nanshi Village）的史呵擔（Shi Hedan），從小就懷有善念，經常誦讀《法華經》中的《安樂行品》（Chapter on Peaceful Practices），心中充滿慈悲，不乘坐牲畜拉的車，以虛心為本，名字登記在令史（Lingshi）。他往返于京城和省城之間，以誦讀佛經為習慣。但他仍然擔心在路上遇到熟人，寒暄問候會中斷誦經，所以他行走時必定選擇小路或偏僻的道路，態度謙和，面容和悅，心中持續不斷地想著佛法，從不感到疲倦。等到他去世的時候，感受到奇異的香氣充滿整個村莊。親戚朋友都感到奇怪，於是將他埋葬了。此後十年，他的妻子也去世了，於是挖開墳墓取出他的屍體。發現他的舌根鮮明如新，其餘的都已經腐爛了。
【English Translation】 English version: A renowned monk, he would tactfully point out the flaws and shortcomings of other monks. He would also gather monks and nuns from his relatives, numbering nearly twenty, and provide them with timely support in terms of the four necessities of life (clothing, food, shelter, and medicine) without fail. Therefore, the tax revenue from his fiefdom was almost entirely used for Tongji Temple. The Prefect of Taifu prioritized reading and reciting Buddhist scriptures, so he recited the scriptures over ten thousand times in his lifetime and hired people to copy a total of thousands of volumes. Every day when attending court, he would always have an usher hold the scriptures in front of him. Even when encountering minor obstacles in handling official affairs, he would immediately begin reciting the scriptures, which his colleagues in the court considered to be outstanding. Since Buddhism was introduced to China, people's interest in the Dharma has grown stronger, and people like him who insist on reading and reciting Buddhist scriptures are rare in the world. The Xiao family can be regarded as a model for the world.
Shi Yisu, it is not known where he was from. In the early Tang Dynasty, he lived in the Yanglu family in Meiquan Township, south of Liquan County, Yongzhou. He often received offerings from the locals, lived a simple and frugal life, and had few desires, only taking reciting the Lotus Sutra as his practice. He recited it day and night, totaling several thousand times. In the early years of the Zhenguan era, because he was ill and about to die, he instructed his friend Huikuo: 'Although I recite the scriptures, I hope to receive miraculous effects, so as to guide worldly people to goodness. If I die, there is no need to put me in a coffin, just expose my body for burial. You can dig it up after ten years. If the root of my tongue has rotted, it means that I have not truly upheld the Dharma. If the root of my tongue still exists, you should tell the monks and believers to build a pagoda for me to show the miraculous response of the Dharma.' After saying this, he passed away. So he was buried according to his instructions. In the eleventh year of Zhenguan, Huikuo and some people who knew him went to the tomb and dug it up. They found that the muscles of the body had rotted away, but only the tongue had not rotted. The scholars and women of the whole county admired him very much. The number of people reciting the Lotus Sutra doubled compared to usual. So they put his tongue in a box and built a brick pagoda on the south bank of Gangu, north of Yanglu Village. Those who knew about this event respected the Dharma even more, and the people who believed in and recited the scriptures also increased. In addition, Shi Hedan, from Nanshi Village, Fushui, Fenggu Township, southwest of the capital, had good thoughts from a young age, often recited the Chapter on Peaceful Practices in the Lotus Sutra, was full of compassion in his heart, did not ride animals, took humility as his foundation, and his name was registered as a Lingshi. He traveled back and forth between the capital and the province, making reciting Buddhist scriptures his habit. But he was still worried that meeting acquaintances on the road and exchanging greetings would interrupt his recitation, so he always chose small roads or remote roads when walking, with a humble attitude and a pleasant face, continuously thinking about the Dharma in his heart, never feeling tired. When he died, a strange fragrance filled the entire village. Relatives and friends were surprised, so they buried him. Ten years later, his wife also died, so they dug up his body. They found that the root of his tongue was bright and fresh, and the rest had rotted away.
。乃別標顯葬。
又黃州隨華寺僧玄秀者。性清慎溫恭為志。常誦法華。每感徴異。未以為怪。時屬炎暑同友逐涼。遣召秀來欲有談笑。既至房前。但見羽衛嚴肅人馬偉大。怖而返告。同往共觀。如初不異。轉至後門其徒彌盛。上望空中填塞無際。多乘象馬類雜鬼神。乃知其感通也。置而卻返。明晨慚謝。朋從遂絕。秀專斯業。隋末終寺。
釋寶相。姓馬。雍州長安人。十九出家。清貞棲德住羅漢寺。專聽攝論。深惟妄識之難伏也。無時不諠乃入禪坊。頭陀自靜。六時禮悔四十餘年。夜自篤課誦阿彌陀經七遍。唸佛名六萬遍。晝讀藏經初無散舍。后專讀涅槃。一千八十遍。兼誦金剛般若。終於即世。然身絕患惱休健翕習。冷食粗衣隨得便服。情無憚苦。又志存正業翹注晨霄。蚤虱流身不暇觀採。遇患將極唸誦無舍。克至大期。累屬道俗以唸佛為先。西方相待勿虛度世。又屬當燒散吾尸不勞銘塔。用塵庸俗。言訖而逝。年八十三。六十二夏。不畜尺財無勞僧法。
又同寺僧法達者。以誠素見稱。供嚫之直用寫華嚴八部般若。燒香自讀一百餘遍。而生常清潔不畜門人。單己自怡食無餘粒。斯亦輕清之高士也。年登七十。便赍所讀經贈同行者。但捧勝天一部以為終老。即擲公名趣雲陽巖中。擁緣送死。經
【現代漢語翻譯】 現代漢語譯本： 乃別立標誌來安葬。
又黃州隨華寺的僧人玄秀，天性清靜謹慎，以溫和恭敬為志向。經常誦讀《法華經》，每次都有感應和奇異的現象，但他並不覺得奇怪。當時正值炎熱的夏天，他和朋友們一起去乘涼，派人叫玄秀來，想和他談笑。玄秀來到房前，只見羽毛儀仗莊嚴肅穆，人馬雄壯威武。他感到害怕，便返回告訴朋友們。朋友們一同前去觀看，景象和玄秀所見一樣，沒有不同。轉到後門，那景象更加盛大。向上望去，空中擁擠填塞，沒有邊際，大多乘坐著象和馬，種類混雜著鬼神。這才知道是他的感應所致。於是他們放下此事，返回。第二天早晨，他們向玄秀慚愧地道歉，朋友們也因此不再來往。玄秀專心致志於他的修行事業，在隋朝末年終老於寺中。
釋寶相，姓馬，是雍州長安人。十九歲出家，以清凈貞潔為德行，住在羅漢寺。專心聽講《攝大乘論》，深刻地思考妄識難以制伏的道理。他無時無刻不在精進修行，於是進入禪房，獨自安靜地修習頭陀行。每天六時禮拜懺悔，堅持了四十多年。晚上自己認真地誦讀《阿彌陀經》七遍，唸誦佛號六萬遍。白天閱讀藏經，從不懈怠。後來專心讀誦《涅槃經》，讀了一千零八十遍，兼誦《金剛般若經》。最終在寺中去世。他一生沒有疾病煩惱，身體健康，生活簡樸。吃冷飯粗衣，隨遇而安。心中沒有畏懼困苦。又立志于正業，早晚都虔誠地祈禱。身上的跳蚤和虱子，他都沒有時間去管。遇到疾病將要去世時，唸誦佛經從不停止，直到生命的最後一刻。他多次囑咐道俗之人，要以唸佛為先，西方極樂世界在等待著大家，不要虛度此生。又囑咐說，等我死後燒掉我的屍體，不要為我建造墳墓和塔，因為那是世俗的做法。說完這些話就去世了，享年八十三歲，僧臘六十二年。他沒有積蓄任何財產，也沒有麻煩僧眾。
又同寺的僧人法達，以真誠樸素而聞名。他將供養的錢財用來抄寫《華嚴經》八部和《般若經》，燒香自讀一百多遍。他一生都保持清潔，不收弟子。獨自一人怡然自得，吃飯沒有剩餘的糧食。這也是一位輕身清行的高士。年滿七十歲時，便將所讀的經書贈送給同行的僧人，只留下一部《勝天王般若經》作為終老的依靠。隨即拋棄了名聲，前往雲陽的巖洞中，獨自一人等待死亡的到來，經書陪伴著他。
【English Translation】 English version: Then, they separately erected a marker for burial.
Furthermore, there was a monk named Xuanxiu from Suihua Temple in Huangzhou. He was naturally pure and cautious, with gentleness and respect as his guiding principles. He often recited the Lotus Sutra (Fahua Jing), and each time he felt responses and strange phenomena, but he did not find it odd. At that time, it was the height of summer, and he and his friends went to cool off. They sent for Xuanxiu, wanting to chat and laugh with him. When Xuanxiu arrived in front of the room, he saw solemn feather guards, and grand and imposing people and horses. Frightened, he returned and told his friends. They went together to observe, and the scene was the same as what Xuanxiu had seen, without any difference. Turning to the back door, the scene was even more magnificent. Looking up into the sky, it was crowded and filled without limit, mostly riding elephants and horses, with various kinds of ghosts and deities mixed in. Only then did they realize it was due to his spiritual response. So they put the matter aside and returned. The next morning, they apologized to Xuanxiu with shame, and his friends stopped visiting him. Xuanxiu devoted himself to his practice and passed away in the temple at the end of the Sui Dynasty.
釋 Shi (釋, surname) Baoxiang (寶相, Precious Appearance), whose surname was Ma, was a native of Chang'an in Yongzhou. He left home at the age of nineteen, taking purity and integrity as his virtue, and lived in Luohan Temple (Luohan Si). He devoted himself to listening to the Treatise on the Summary of the Great Vehicle (She Dasheng Lun), deeply contemplating the difficulty of subduing deluded consciousness. He was diligent at all times, so he entered the meditation hall, practicing asceticism in solitude. He performed repentance rituals six times a day for more than forty years. At night, he diligently recited the Amitabha Sutra (Amituo Jing) seven times and chanted the Buddha's name 60,000 times. During the day, he read the Tripitaka (Zang Jing), never neglecting it. Later, he focused on reading the Nirvana Sutra (Nirpan Jing), reading it 1,080 times, and also recited the Diamond Sutra (Jingang Bore Jing). He eventually passed away in the temple. Throughout his life, he had no illnesses or worries, and his body was healthy. He lived a simple life, eating cold food and wearing coarse clothing, content with whatever he had. His heart had no fear of hardship. He also aspired to righteous conduct, praying devoutly morning and night. He did not even have time to care for the fleas and lice on his body. When he was about to die from illness, he never stopped reciting the scriptures until the very end of his life. He repeatedly instructed the monks and laypeople to prioritize reciting the Buddha's name, saying that the Western Paradise was waiting for everyone, and not to waste this life. He also instructed that after his death, his body should be cremated, and no tomb or pagoda should be built for him, as that was a worldly practice. After saying these words, he passed away at the age of eighty-three, with sixty-two years as a monk. He had no savings and did not trouble the monastic community.
Furthermore, the monk Fada from the same temple was known for his sincerity and simplicity. He used the money from offerings to copy eight parts of the Avatamsaka Sutra (Huayan Jing) and the Prajna Sutra (Bore Jing), and he burned incense and read them himself more than a hundred times. He maintained cleanliness throughout his life and did not accept disciples. He was content and joyful on his own, and he never had leftover food. He was also a noble person of light and pure conduct. When he reached the age of seventy, he gave the scriptures he had read to his fellow monks, keeping only one copy of the Sheng Tianwang Bore Jing to rely on for the rest of his life. Then he abandoned fame and went to a cave in Yunyang, waiting for death alone, with the scriptures accompanying him.
於四載遂卒彼山。並是即目近事。且夫讀誦徴感。其類繁焉。別有紀傳。故不曲盡。略引數條。示光緒耳。
論曰。尋夫讀誦之為業也。功務本文。經嘆說行。要先受誦。何以然耶。但由庸識未剖必假聞持。昆竹不斷鳳音寧顯。義當才登解發即須通覽。采酌經緯窮搜名理。疑偽雜錄單復出生。普閱目前銓品人世。然後要約法句誦鎮心神。廣說緣本用疏迷結。遂能條貫本支。釋疑滯以通化。統略玄旨。附事用以徴治。是故經云。受持讀誦書寫解說如法修行。斯誠誡也。世多惰學。愚計相封。以尋理為諸見。用博文為障道。故調達善星之廣富。未免泥犁。槃特薄拘之寡約。尚參中聖。凡斯等議未成通論。原夫。道障之起。起乎心行。道在無滯。滯則障道。焉有多聞能為道障。夫聞本筌解。封附不行。此則滯指亡月。正違出要。是以愚夫當斯一計莫非學既未功隨言便著于經律論生未曾沾。惑妄發心誓不執卷。見學教者目為文字。故使慢水覆心。膏盲誰遣。至於決斷篇聚判析偽真。由來未知事逾聾瞽。既恥來問反啟寧陳。遂即惟心臆斷。泛浪無準。傍為啟齒。何急如前。又有薄讀數帙略誦短章。謂為止足。更絕欣尚。便引大集法行比丘十住不貴多讀。竊以。教門宏曠待對塵勞。藥病相投豈徒繁積。藏部所設止在奉持。聞
【現代漢語翻譯】 現代漢語譯本 於四年後，他便在那座山中去世了。這些都是親眼所見的近期發生的事情。而且，讀誦佛經所帶來的感應，種類繁多。另有傳記記載，所以不在此處詳盡敘述。僅略舉幾條，以示光緒。
論曰：探究讀誦佛經的意義，其根本在於致力於經文字身。通過讚歎、解說和實踐經文，首先要接受並背誦。為什麼要這樣做呢？因為普通人的認知尚未開悟，必須藉助聽聞和記憶。如同不砍伐崑山的竹子，鳳凰的鳴叫之音就無法顯現。因此，一旦具備理解能力，就應當廣泛閱讀，採納經文的精髓，窮盡探究其名相和義理。辨別真偽，記錄各種觀點，無論是單一的還是複雜的。普遍地觀察世間萬象，衡量人世間的價值。然後，提煉出精要的佛法語句，用以鎮定心神；廣泛地講述因緣和根本，用以疏解迷惑和執著。這樣才能理清經文的脈絡和分支，消除疑惑和滯礙，從而通達教化。總括玄妙的旨意，結合具體的事例，用以驗證和治理。所以經中說：『受持、讀誦、書寫、解說、如法修行。』這實在是告誡啊！世人大多懶惰不學，用愚昧的見解來封閉自己，認為探究義理是產生各種邪見的根源，用博學多聞來障礙修行。所以，即使像提婆達多（Devadatta，佛陀的堂兄弟，反對佛陀）和善星比丘那樣廣博富有，也難免墮入地獄；而像槃特迦（Panthaka，佛陀的弟子，以愚笨著稱）和薄拘羅（Bakkula，佛陀的弟子，以長壽著稱）那樣寡聞少學，尚且能夠證悟聖果。凡是這些議論，都未能形成普遍的定論。追溯道障的產生，源於內心的行為。道在於無所滯礙，滯礙就會成為修道的障礙。怎麼能說多聞會成為修道的障礙呢？聽聞原本是引導理解的工具，如果封閉固守而不去實踐，這就好比執著于指向月亮的手指而忘記了月亮本身，完全違背了脫離苦海的根本目的。因此，愚昧的人一旦產生這種想法，無一不是因為學習尚未成功，就隨便地根據自己的想法來解釋經律論，從未從中受益。迷惑顛倒地發心，發誓不拿書本。看到學習教義的人，就認為他們是文字的奴隸。因此，讓傲慢的水覆蓋了內心，病入膏肓，誰能醫治？至於決斷經文的篇章結構，判斷真偽，從來都不知道，就像聾子和瞎子一樣。既然羞於請教，反而隨意發表自己的見解，於是就完全憑自己的主觀臆斷，像浮萍一樣漂浮不定，沒有準則。在旁邊勸說，還有什麼比這更緊急的呢？還有一些人，只是粗略地讀了幾本書，略微背誦了幾段短小的章節，就認為足夠了，不再追求進步。便引用《大集經》中關於奉行佛法的比丘不應過於重視多讀經書的說法。私下認為，佛法的教義宏大廣闊，需要應對世間的各種煩惱。如同用藥物來治療疾病，難道只是爲了積累藥物的數量嗎？設定藏部的目的，只是爲了讓人奉行和受持。 聞
【English Translation】 English version After four years, he passed away in that mountain. These are all recent events witnessed firsthand. Moreover, the responses and influences from reciting scriptures are numerous and varied. There are separate biographies that record these, so they will not be fully detailed here. Only a few are briefly mentioned to show Guangxu.
Argument: Investigating the purpose of reciting scriptures, its foundation lies in dedicating oneself to the scriptures themselves. Through praising, explaining, and practicing the scriptures, one must first accept and recite them. Why is this so? Because the understanding of ordinary people has not yet been enlightened, and they must rely on hearing and memorization. Just as without cutting the bamboo of Kunshan, the sound of the phoenix cannot be revealed. Therefore, once one has the ability to understand, one should read widely, adopt the essence of the scriptures, and exhaustively explore their names and meanings. Discern the true from the false, and record various viewpoints, whether singular or complex. Universally observe the phenomena of the world and measure the values of human life. Then, extract the essential phrases of the Dharma to calm the mind; extensively explain the causes and conditions and the root, to relieve confusion and attachment. In this way, one can clarify the context and branches of the scriptures, eliminate doubts and obstacles, and thus achieve enlightenment. Summarize the profound meaning, combine it with specific examples, and use it to verify and govern. Therefore, the sutra says: 'Receive, uphold, read, recite, write, explain, and practice according to the Dharma.' This is truly a warning! Most people in the world are lazy and do not study, using ignorant views to close themselves off, believing that exploring the meaning is the source of various evil views, and using extensive learning to obstruct practice. Therefore, even those as learned and wealthy as Devadatta (Buddha's cousin, opposed to the Buddha) and the monk Good Star cannot avoid falling into hell; while those as unlearned and simple as Panthaka (Buddha's disciple, known for his slowness) and Bakkula (Buddha's disciple, known for his longevity) can still attain sainthood. All these arguments have not yet formed a universal conclusion. Tracing the origin of obstacles to the path, it arises from the actions of the mind. The path lies in being unhindered, and hindrance becomes an obstacle to the path. How can it be said that extensive learning becomes an obstacle to the path? Hearing is originally a tool to guide understanding, but if one closes off and clings to it without practicing, it is like clinging to the finger pointing at the moon and forgetting the moon itself, completely violating the fundamental purpose of escaping the sea of suffering. Therefore, when ignorant people have this idea, it is invariably because their learning has not yet succeeded, and they casually interpret the scriptures and treatises according to their own ideas, never benefiting from them. Deluded and confused, they make a vow not to hold a book. Seeing those who study the teachings, they regard them as slaves to words. Therefore, they allow the water of arrogance to cover their hearts, and the disease has penetrated the marrow, who can cure it? As for deciding the structure of the scriptures and judging the true from the false, they have never known, like the deaf and blind. Since they are ashamed to ask, they instead freely express their own views, and thus rely entirely on their own subjective assumptions, floating like duckweed, without standards. To persuade them from the side, what could be more urgent than this? There are also some people who only roughly read a few books and slightly recite a few short chapters, and think that it is enough, and no longer pursue progress. They then quote the saying in the Mahasamghika Vinaya that monks who practice the Dharma should not value reading too much. They privately believe that the teachings of the Buddha are vast and broad, and need to deal with all kinds of troubles in the world. Like using medicine to treat diseases, is it just to accumulate the quantity of medicine? The purpose of setting up the Tripitaka is only for people to practice and uphold it. Hearing
而莫依校量非一。今倒想如草之蔓慢我如山之立。要資博讀見有廣治之能。隨境流觀務存祛滯之本。但以暗識未萌集熏怠構。稱情昏倒反福成罪。故此方見錄卷止六千。尚怖不希壅迷頓足。何論天竺遺典龍藏現經。敢慕窺求通觀聞海。必能追功。起觀無暇廣尋。要拔苦輪方聞為飾。斯則莊嚴道論慧解前驅。不待抑揚自然會理。又有曲媚佛言詐辭學論。便言論作小聖吐言隱密。雕淳樸散道味已離。故我誦持無心悟入。斯言何哉。妄有穿鑿。原夫。諸佛說法。本惟至道。赴接凡小方便乘權。權道多謀任機而現。或以聲光動之。或以威容鼓之。法譬亂舉緣事相開。以悟達為本言。以亡筌為意得。但以去聖久遠時接澆浮。專寶文詞罕會幽旨。所以大小諸聖。悲大道之將崩。廣採了義。制明論以通教。故文云。隨聲取義有五過失。謗佛輕法誑人退信。斯言極矣。不量己之神府。而輒揆于成教。明佛而侮賢聖。憎愛於是由生。嗟乎法侶又何詳哉。且夏屋非散材所成。大智豈庸情所構。固當通其所滯悟其所迷。不然則至聖於何起悲。正士於何揚化。事敘緣于本紀。故不廣之。
續高僧傳卷第二十八 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第二十九
大唐西明寺沙門釋道宣撰
興
【現代漢語翻譯】 現代漢語譯本： 而且不要隨意衡量，因為情況並非只有一種。現在錯誤的思想就像蔓草一樣蔓延，而我的傲慢就像山一樣屹立。需要依靠廣泛的閱讀，才能具備廣泛治理的能力。隨著環境的變化而觀察，務必儲存去除滯礙的根本。只是因為潛藏的認識尚未萌發，就聚集熏習懈怠的結構。順應情感而昏聵顛倒，反而使福報變成罪過。因此，此地所見的記錄卷帙只有六千，還害怕不希望被堵塞迷惑，立刻停步。更何況天竺（India）遺留下來的典籍，龍藏（Buddhist canon）中現存的經典呢？怎敢羨慕窺探，通盤觀察如大海般的佛法？必定能夠追隨前人的功績。發起觀照沒有空閑廣泛尋覓，要拔除痛苦的根源，才把聽聞佛法當作裝飾。這才是莊嚴的道論，智慧的理解在前引導。不用壓制或抬高，自然會理解其中的道理。還有人曲意迎合佛的言語，用虛假的言辭來學習論述。隨便說論述是小聖人的作為，吐露的言語隱晦秘密。雕琢淳樸，散失了道的真味，已經遠離了。所以我說誦讀經文卻沒有用心領悟。這些話是什麼意思呢？是憑空穿鑿附會。原本，諸佛說法，根本在於至高的道。爲了接引凡人和弱小者，才方便地運用權宜之計。權宜之道的策略很多，根據時機而顯現。或者用聲音和光明來打動，或者用威嚴和容貌來鼓舞。用各種各樣的比喻，根據事情的緣由來開導。以領悟通達為根本，以忘記捕魚的工具為意圖。只是因為距離聖人已經很久遠，時代接觸的是浮躁淺薄。專門珍寶文辭，很少領會深奧的旨意。所以大小諸聖，悲嘆大道將要崩壞，廣泛採納了義，制定明確的論述來通達教義。所以經文中說：『隨著聲音來理解意義，有五種過失。誹謗佛，輕視法，欺騙人，使人退失信心。』這些話非常正確。不衡量自己的精神境界，卻隨意衡量已經成就的教義。明白佛卻侮辱賢聖，憎恨和喜愛因此產生。唉，學法的同伴們又怎麼能詳細瞭解呢？而且高大的房屋不是用散亂的木材建成的，偉大的智慧不是用平庸的情感構築的。本來就應當通達那些滯礙的地方，領悟那些迷惑的地方。不然的話，至聖在哪裡發起悲憫？正士在哪裡宣揚教化？事情敘述緣由的根本，所以不再廣泛地敘述。
《續高僧傳》卷第二十八 大正藏第50冊 No. 2060 《續高僧傳》
《續高僧傳》卷第二十九
大唐西明寺沙門釋道宣撰
興
【English Translation】 English version: Moreover, do not arbitrarily measure, as situations are not singular. Now, distorted thoughts spread like creeping grass, while my arrogance stands like a mountain. One must rely on extensive reading to possess the ability to govern broadly. Observe according to the changing environment, and be sure to preserve the root of removing stagnation. It is only because the latent knowledge has not yet sprouted that one gathers and cultivates a structure of laziness. To be infatuated and inverted according to emotions turns blessings into sins. Therefore, the records seen here only amount to six thousand scrolls, and there is still fear of being blocked and confused, causing one to stop immediately. How much more so the scriptures left behind by India (Tianzhu), the extant scriptures in the Dragon Canon (Longzang)? How dare one admire and peep, to comprehensively observe the Dharma like the sea? One will surely be able to follow the achievements of predecessors. Initiating contemplation leaves no time for extensive searching; one must eradicate the root of suffering, only then regarding hearing the Dharma as adornment. This is the dignified doctrine, with wisdom and understanding leading the way. Without suppressing or elevating, one will naturally understand the principles within. There are also those who ingratiate themselves with the Buddha's words, using false words to study and discuss. They casually say that discourse is the work of a minor sage, and the words they utter are obscure and secretive. Carving away simplicity scatters the true flavor of the Way, and one has already distanced oneself. Therefore, I say that reciting scriptures without understanding them with the heart—what does this mean? It is to fabricate and make unwarranted connections. Originally, the Buddhas preached the Dharma with the ultimate Way as the foundation. To receive ordinary and weak beings, they conveniently used expedient means. The strategies of expedient means are numerous, appearing according to the occasion. Sometimes they move with sound and light, sometimes they encourage with majesty and appearance. Various metaphors are used, and enlightenment is opened up according to the causes of events. Taking enlightenment as the foundation, and forgetting the fishing trap as the intention. It is only because it has been a long time since the sages, and the era is in contact with frivolity and superficiality, that people treasure literary words and rarely understand the profound meaning. Therefore, the great and small sages lament that the Great Way is about to collapse, widely adopting the definitive meaning and formulating clear treatises to communicate the teachings. Therefore, the scripture says: 'To take meaning according to sound has five faults: slandering the Buddha, belittling the Dharma, deceiving people, and causing people to lose faith.' These words are extremely correct. Without measuring one's own spiritual realm, one arbitrarily measures the already accomplished teachings. Understanding the Buddha yet insulting the virtuous and sages—hatred and love arise from this. Alas, how can Dharma companions understand in detail? Moreover, a tall house is not built with scattered wood, and great wisdom is not constructed with mediocre emotions. One should originally understand those places of stagnation and enlighten those places of confusion. Otherwise, where would the supreme sage arise with compassion? Where would the righteous person promote transformation? The matter narrates the root of the cause, so it is not narrated extensively.
Continued Biographies of Eminent Monks, Scroll 28 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Scroll 29
Compiled by Śramaṇa Shi Daoxuan of Ximing Temple in the Great Tang Dynasty
Rising
福篇第九 正紀十二人 附見五人
梁蜀部沙門釋明達傳一
周鄜州大像寺釋僧明傳二(僧護)
隋天臺山瀑布寺釋慧達傳三
唐綿州振向寺釋僧晃傳四
唐楊州長樂寺釋住力傳五
唐京師大莊嚴寺釋智興傳六(善因)
唐蒲州普救寺釋道積傳七
唐京師會昌寺釋德美傳八(靜默 曇獻)
唐京師清禪寺釋慧胄傳九(法素)
唐梓州牛頭山寺釋智通傳十
唐梓州通泉寺釋慧震傳十一
唐京師弘福寺釋慧云傳十二
釋明達。姓康氏。其先康居人也。童稚出家嚴持齋素。初受十戒便護五根。年及具足。行業彌峻。脅不著席日無再飯。外肅儀軌內樹道因。廣濟為懷遊行在務。以梁天鑒初。來自西戎至於益部。時巴峽蠻夷。鼓行抄劫。州郡徴兵剋期誅討。達愍其將苦。志存拯拔。獨行詣賊。登其堡壘。慰喻招引。未狎其情。俄而風雨晦冥雷霆振擊。群賊驚駭惻爾求哀。達乃教具千燈祈誠三寶。營辦始就昏霾立霽。山澤通氣天地開朗。翕然望國並從王化。繦負排藪獺弁前趨者。其徒充澤。遂使江路肅清往還無阻。兵威不設而萬里坦然。達之力也。后因行汶中。路逢有人縛㹠在地。聲作人語曰。愿上聖救我。達即解衣贖而放之。嘗于夜中索水洗
【現代漢語翻譯】 現代漢語譯本 第九篇 福篇：正紀十二人，附見五人
梁蜀部沙門釋明達傳（一）
周鄜州大像寺釋僧明傳（二）（僧護）
隋天臺山瀑布寺釋慧達傳（三）
唐綿州振向寺釋僧晃傳（四）
唐楊州長樂寺釋住力傳（五）
唐京師大莊嚴寺釋智興傳（六）（善因）
唐蒲州普救寺釋道積傳（七）
唐京師會昌寺釋德美傳（八）（靜默、曇獻）
唐京師清禪寺釋慧胄傳（九）（法素）
唐梓州牛頭山寺釋智通傳（十）
唐梓州通泉寺釋慧震傳（十一）
唐京師弘福寺釋慧云傳（十二）
釋明達，姓康氏，其先祖是康居國人。他從小就出家，嚴格遵守齋戒，保持素食。剛受了十戒就開始守護五根（眼、耳、鼻、舌、身）。到了受具足戒的年齡，他的修行更加精進。他脅不著席，一天只吃一頓飯。對外，他莊重嚴肅，遵守儀軌；對內，他修養德行，培植道業。他心懷廣濟，以弘揚佛法為己任。梁天鑒初年，他從西戎來到益州。當時，巴峽的蠻夷經常發動叛亂，四處搶劫，州郡官府徵集士兵，準備擇日討伐。明達憐憫百姓的疾苦，決心拯救他們，於是獨自前往賊寇的營地，登上他們的堡壘，好言慰喻，招降引誘。在還沒有完全取得他們的信任時，忽然狂風暴雨大作，雷霆震響。群賊驚恐萬分，哀求懺悔。明達於是教他們準備千盞燈，虔誠地祈求三寶（佛、法、僧）加持。準備工作剛一完成，陰霾立刻消散，山澤之間氣息暢通，天地一片開朗。蠻夷們心悅誠服，紛紛表示願意歸順朝廷，接受王化。他們揹著孩子，扶老攜幼，爭先恐後地前來歸順，人數眾多，以至於道路都擁擠不堪。於是江路得以肅清，往來交通暢通無阻。這都是明達的力量啊！後來，明達在汶川一帶行走時，在路上看見有人捆綁著一隻㹠（豬）在地上，那豬發出人一樣的聲音說：『希望聖人救救我！』明達立刻脫下自己的衣服，贖買了那隻豬並將它放生。有一次，他在夜裡找水洗...
【English Translation】 English version Chapter 9: Fortunate Ones - Twelve Exemplary Monks, with Five Additional Mentions
Biography of Śramaṇa Shi Mingda of the Shu Region, Liang Dynasty (1)
Biography of Shi Sengming of Daxing Temple, Fu Prefecture, Zhou Dynasty (2) (Seng Hu)
Biography of Shi Huida of Waterfall Temple, Tiantai Mountain, Sui Dynasty (3)
Biography of Shi Senghuang of Zhenxiang Temple, Mian Prefecture, Tang Dynasty (4)
Biography of Shi Zhuli of Changle Temple, Yang Prefecture, Tang Dynasty (5)
Biography of Shi Zhixing of Dazhuangyan Temple, the Capital, Tang Dynasty (6) (Shanyin)
Biography of Shi Daoji of Pujiu Temple, Pu Prefecture, Tang Dynasty (7)
Biography of Shi Demei of Huichang Temple, the Capital, Tang Dynasty (8) (Jingmo, Tanxian)
Biography of Shi Huizhou of Qingchan Temple, the Capital, Tang Dynasty (9) (Fasu)
Biography of Shi Zhitong of Niutou Mountain Temple, Zi Prefecture, Tang Dynasty (10)
Biography of Shi Huizhen of Tongquan Temple, Zi Prefecture, Tang Dynasty (11)
Biography of Shi Huiyun of Hongfu Temple, the Capital, Tang Dynasty (12)
Shi Mingda, whose surname was Kang, was from Kangju (an ancient kingdom in Central Asia). He left home at a young age and strictly observed the precepts and vegetarianism. Upon receiving the ten precepts, he immediately guarded the five roots (the five sense organs: eye, ear, nose, tongue, and body). When he reached the age for full ordination, his practice became even more rigorous. He did not rest his side on the mat and ate only one meal a day. Outwardly, he was solemn and observed the rules; inwardly, he cultivated virtue and nurtured the path. He cherished the desire to benefit all beings and took it as his duty to promote the Dharma. At the beginning of the Tianjian era of the Liang Dynasty, he came from the Western Regions to the Yi region. At that time, the barbarians of Ba and Xia frequently launched rebellions and plundered everywhere. The state and county governments conscripted soldiers and prepared to punish them on a selected day. Mingda pitied the suffering of the people and resolved to save them. Therefore, he went alone to the bandits' camp, climbed their fortress, and comforted and persuaded them to surrender. Before he had fully gained their trust, suddenly a violent storm arose, and thunder roared. The bandits were terrified and begged for forgiveness. Mingda then taught them to prepare a thousand lamps and sincerely pray to the Three Jewels (Buddha, Dharma, Sangha) for blessings. As soon as the preparations were completed, the haze immediately dissipated, the air between the mountains and lakes became clear, and the heaven and earth became bright. The barbarians were sincerely convinced and expressed their willingness to submit to the court and accept the king's rule. They carried their children on their backs and supported the old and the young, rushing to surrender, so many that the roads were crowded. Thus, the river routes were cleared, and traffic was unobstructed. This was all due to Mingda's power! Later, when Mingda was traveling in the Wenchuan area, he saw someone on the road tying a 'tun' (pig) on the ground. The pig made a human-like voice and said, 'I hope the sage will save me!' Mingda immediately took off his clothes, redeemed the pig, and released it. Once, he was looking for water to wash in the night...
腳。弟子如言。而泥竟不脫。重以湯洗。如前不去。乃自以水灌之。其腳便凈。達曰。此魚膏也。更莫測其所從。行至梓州牛頭山。欲構浮圖及以精舍。不訪材石直覓匠工。道俗莫不怪其言也。於時二月水竭。即下求水。乃於水中得一長材。正堪剎柱。長短合度。僉用欣然。仍引而豎焉。至四月中。涪水大溢木流翳江。自泊村岸都無溜者。達率合皂素通皆接取。縱橫山積。創修堂宇架塔九層。遠近併力一時繕造。役不逾時。欻然成就。而躬襲三衣並是粗布。破便治補寒暑無革。有時在定據于繩床。赫然火起。眾往撲滅。惟覺清涼。有沙門僧救者。積患攣躄。來從乞差。達便授杖令行。不移晷景驟步而返。斯陰德顯濟功不可識。其例甚矣。又布薩時身先眾坐。因有偷者穿墻負物。既出在外迷悶方所還來投寺。遂喻而遣之。故達化行楚蜀。德服如風之偃仆也。故使三蜀氓流或執爐請供者。或散花布衣者。或舍俗歸懺者。或剪落從法者。日積歲計又不可紀。以天鑒十五年。隋始興王還荊州。冬十二月終於江陵。春秋五十有五。達形長八尺。容式偉然敷弘律訓及以講誦。乍諷俗書用悟昏識。銓序罪福無待重尋。故詳略而傳矣。
釋僧明。俗姓姜。鄜州內部人。住既山棲。立性淳素。言令質樸敘悟非任。而能守禁自修。不
【現代漢語翻譯】 現代漢語譯本： 腳。弟子按照他的話去做，但是泥土始終無法去除。又用熱水清洗，仍然像之前一樣無法去除。於是他自己用水沖洗，腳就乾淨了。達（Dá）（指達摩，Bodhidharma）說：『這是魚膏啊。』（人們）更加無法測度他（達摩）的來歷。他走到梓州牛頭山，想要建造佛塔以及精舍，不尋找木材石頭，直接尋找工匠。僧人和俗人都覺得他的話很奇怪。當時二月河水乾涸，他便下水尋找木材，於水中得到一根長木，正好可以做塔的剎柱，長短合適。大家都非常高興，於是拉起來豎立。到了四月中，涪水大漲，木頭順著江水漂流到泊村岸邊，都沒有漂走。達（Dá）帶領僧眾全部接取，縱橫堆積如山。開始修建殿堂，建造九層佛塔。遠近的人一起努力，一時之間就修繕建造完成。而他自己穿的三件法衣都是粗布，破了就縫補，寒暑都不更換。有時入定坐在繩床上，突然燃起火焰。眾人前去撲滅，只覺得清涼。有沙門僧人救助，長期患有攣縮癱瘓，前來向他乞求治癒。達（Dá）便授予他手杖讓他行走，不到片刻就快步返回。這種暗中行善，明顯救濟的功德，不可估量。這樣的例子很多。又在布薩（Bùsà）（Upavasatha，佛教僧團每半月舉行的集會，懺悔罪過，重申戒律）時，他總是先於大眾就坐。因為有小偷穿墻偷東西，已經到了外面卻迷失方向，又回來投奔寺廟。於是他開導並遣送了他。所以達（Dá）的教化在楚地和蜀地盛行，他的德行使人信服，就像風吹倒草一樣。因此，三蜀的百姓，有的拿著香爐請求供養，有的散花鋪路，有的捨棄世俗歸依懺悔，有的剃度出家，日積月累，數不勝數。在天鑒十五年，隋始興王回到荊州，冬季十二月在江陵去世，享年五十五歲。達（Dá）身高八尺，容貌偉岸，廣泛宣揚律法教誨以及講經誦經，有時吟誦通俗書籍來啓發愚昧之人。衡量罪過和福報，無需再次尋找。所以詳細或簡略地記錄下來流傳後世。
釋僧明（Shì Sēngmíng），俗姓姜，鄜州內部人。居住在山林中，天性淳樸，言語質樸，敘述領悟能力不強，但是能夠遵守戒律，自我修行，不
【English Translation】 English version: Feet. The disciple did as he was told, but the mud would not come off. He washed them again with hot water, but it still would not come off. Then he poured water on them himself, and his feet became clean. Dá (達) (Bodhidharma) said, 'This is fish oil.' (People) were even more unable to fathom where he (Bodhidharma) came from. He went to Niútóu Mountain (牛頭山) in Zizhou (梓州), wanting to build a pagoda and a monastery, not looking for wood and stone, but directly looking for craftsmen. Monks and laypeople alike thought his words were strange. At that time, the river was dry in February, so he went down to look for wood, and found a long piece of wood in the water, which was just right for the finial post of the pagoda, the length was just right. Everyone was very happy, so they pulled it up and erected it. In the fourth month, the Fú River (涪水) flooded greatly, and the wood floated down the river to the shore of Bócūn (泊村), and none of it floated away. Dá (達) led the monks to collect it all, and it piled up like a mountain. They began to build halls and a nine-story pagoda. People from far and near worked together, and in a short time they were able to repair and build it. And the three robes he himself wore were all made of coarse cloth, and he mended them when they were torn, and he did not change them in hot or cold weather. Sometimes when he was in meditation, he sat on a rope bed, and suddenly a fire started. The people went to put it out, but only felt cool. There was a śrāmaṇa (沙門) (novice monk) who had been suffering from contracture and paralysis for a long time, and came to him to beg for healing. Dá (達) gave him a staff and told him to walk, and he quickly returned in a short time. This kind of hidden good deeds and obvious relief of merit is immeasurable. There are many such examples. Also, at the time of Upavasatha (布薩) (Bùsà) (the bimonthly assembly of the Buddhist Sangha to confess sins and reaffirm the precepts), he always sat down before the assembly. Because a thief broke through the wall to steal something, but got lost outside and came back to the temple. So he enlightened him and sent him away. Therefore, Dá's (達) teachings flourished in the lands of Chǔ (楚) and Shǔ (蜀), and his virtue convinced people like the wind blowing down grass. Therefore, the people of the Three Shǔ (三蜀), some holding incense burners to request offerings, some scattering flowers and spreading clothes, some abandoning the secular world to take refuge and repent, some shaving their heads and following the Dharma, day after day, year after year, it is impossible to count. In the fifteenth year of Tiānjiàn (天鑒), the King of Shǐxīng (始興王) of the Suí (隋) Dynasty returned to Jīngzhōu (荊州), and died in Jiānglíng (江陵) in the twelfth month of winter, at the age of fifty-five. Dá (達) was eight feet tall, with a majestic appearance, widely proclaiming the laws and teachings, as well as lecturing and reciting scriptures, sometimes reciting popular books to enlighten the ignorant. Measuring sins and blessings, there is no need to look for them again. Therefore, it is recorded in detail or briefly and passed down to later generations.
釋僧明 (Shì Sēngmíng), his secular surname was Jiāng (姜), was a native of the interior of Fūzhōu (鄜州). He lived in the mountains, and his nature was simple and unadorned. His words were simple and his ability to describe enlightenment was not strong, but he was able to keep the precepts and cultivate himself, not
隨鄙俗。雖不閑明經誥。然履操貞梗。有聲時俗。因游邑落往還山谷。見一陭岸屢有異光。怪而尋討上下循擾。乃見澗底石跌一枚。其狀高大。遠望岸側臥石如像。半現於外。遂加功發掘。乃全像也。形同佛相。純如鐵磺。不加鏨琢宛然圓具。舉高三丈餘。時周武已崩。天元嗣歷。明情發增勇不懼嚴誅。顧問古老無知來者。其地久荒榛梗。素非寺所。明自惟曰。當是育王遺像散在人間。應現之來故在斯矣。即召四遠同時拖舉。事力既竭全無勝致。明乃執爐誓曰。若佛法重興。蒼生有賴者。希現威靈得遂情願。適發言已。像乃忽然輕舉。從山直下徑趣趺孔。不假扶持卓然峙立。大眾驚嗟得未曾有。因以奏聞。帝用為嘉瑞也。乃改元為大像焉。自爾佛教漸弘。明之力也。又尋下敕。以其所住為大像寺。今所謂顯際寺是也。在坊州西南六十餘里。時值陰暗更放神光。明重出家。即依此寺盡報修奉。大感物心。以開皇中年卒于彼寺。余以為興福之來。事有機會。感見奇蹟。其相彌隆。略引五三用開神理。至如徐州吳寺太子思惟瑞像者。昔東晉沙門法顯。厲節西天曆觀聖蹟。往投一寺。小大承迎。顯時遇疾心希鄉飯。主人上坐親事經理。敕沙彌為取本鄉齋食。倏忽往還。腳有瘡血。云往彭城吳蒼鷹家求食。為犬所嚙。顯怪其旋轉
之頃而游萬里之外。方悟寺僧並非常也。及隨船還。故往彭城訪吳蒼鷹。具知由委。其犬嚙余血涂門之處猶在。顯曰。此羅漢聖僧血也。當時見為取食。何期犬遂損耶。鷹聞懺咎。即舍宅為寺。自至揚都。廣求經像。正濟大江船遂傾側。忽有雙骨各長一丈。隨波騰漾奄入船中。即得安流升岸以事奏聞。有司觀檢。乃龍齒也。鷹求像未獲。溯江西上。暫息林間。遇見婆羅門僧持像而行。云往徐州與吳蒼鷹供養。鷹曰。必如來言。弟子是也。便以像付之。鷹將像還至京。詔令模之。合造十軀。皆足下置字。新舊莫辯。任鷹探取。像又降夢示其本末。恰至鷹取還得本像。乃還徐州。每有神瑞。元魏孝文請入北臺。高齊後主遣使者常彪之迎還鄴下。齊滅周廢。為僧藏弆。大隋開教還重興世。今在相州鄴縣大慈寺也。又京師崇義寺石影像者。形高一尺徑六寸許。八楞紫色內外映徹。其源梁武太清中。有天竺僧赍來謁帝。會侯景作亂。便置江州廬山西林寺大像頂上。至開皇十年。煬帝作鎮江海。廣搜英異。文藝書記並委仇括。乃于雜傳得影像記。即遣中使王延壽往山推得。王自虔奉在內供養。在蕃歷任。每有行往函盛導前。初無寧舍。及登儲貳乃送于曲池日嚴寺。不令外人瞻睹。武德七年。廢入崇義。像隨僧來。京邑道俗備得觀仰
。其中變現斯量難準。或佛塔形像。或賢聖天人。或山林帳蓋。或三途苦趣。或前後見同。或俄頃轉異。斯並目矚而敘之。信業鏡而非謬矣。貞觀六年。下敕入內。外遂絕也。又梁襄陽金像寺丈六無量壽瑞像者。東晉孝武寧康三年二月八日。沙門釋道安之所造也。明年季冬嚴飾成就。刺史郗恢創蒞此蕃。像乃行至萬山。恢率道俗迎還本寺。復以其夕出住寺門。合境同嗟。具以聞奏。梁普通三年。敕于建興苑鑄金銅花趺高六尺廣一丈。上送承足。立碑贊之。劉孝儀為文又荊州長沙寺瑞像者。晉太元年。此像現於城北。光相奇特具如前傳。形甚瑰異高於七尺。昔經夜行。人謂非類以刀擊之。及旦往視乃金像也。刀所擊處文現於外。梁高奉法情慾親謁。雖加事力終無以致。后遣侍中廣赍香供丹款。既達。夜忽放光似隨使往。旦加延接還復留礙。重竭請祈方許從就。去都十八里。帝躬出迎。竟路放光相續不絕。白黑欣慶。在殿供養。三日已后從大通門送同泰寺。末被火燒堂塔並盡。惟像居殿巋然獨存。又高齊定州觀音瑞像。及高王經者。昔元魏天平定州募士孫敬德。于防所造觀音像。及年滿還。常加禮事。后為劫賊所引。禁在京獄。不勝拷掠。遂妄承罪。並處極刑。明旦將決。心既切至。淚如雨下。便自誓曰。今被枉酷。當是
過去曾枉他來。愿償債畢了。又愿一切眾生所有禍橫。弟子代受言已少時依俙如睡。夢一沙門教誦觀世音救生經。經有佛名。令誦千遍。得免死厄。德既覺已。緣夢中經。了無謬誤。比至平明已滿百遍。有司執縛向市。且行且誦。臨欲加刑誦滿千遍。執刀下斫。折為三段。三換其刀。皮肉不損。怪以奏聞。承相高歡。表請免刑。仍敕傳寫被之於世。今所謂高王觀世音是也。德既放還。觀在防時所造像項。有三刀跡。悲感之深慟發鄉邑。又昔彌天襄陽金像。更歷晉宋迄于齊梁。屢感靈相。聞之前紀。周武滅法。建德三年甲午之歲。太原公主秉。為荊州副鎮將。上開府長孫哲。志性兇頑不信佛法。聞有此像先欲毀之。邑中士女被廢僧尼。掩淚痛心無由救止。哲見欽崇彌至。瞋怒彌盛。逼逐侍從。速令摧殄。令百餘人以繩系項。牽挽不動。哲謂不用加力。便杖監事。人各一百牽之如故。鏗然逾固。進三百人牽猶不動。哲怒彌盛。又加五百牽引方倒。聲振地動。人皆悚慄。哲獨喜勇。即遣镕毀之。都無慚懼。自又馳馬欲報刺史。裁可百步堛然落地。失喑直視。四支不勝。至夜而卒。道俗唱快。當毀像時。于腋下倒垂衣內銘云。晉太元十九年。歲次甲午。比丘道安於襄陽西郭造丈八金像此像更三週甲午百八十年當滅。計勘年月。
【現代漢語翻譯】 現代漢語譯本 過去曾經冤枉地牽連了他。我願意償還所欠的債務，並且願意一切眾生所有的災禍橫事，都由弟子我來代替承受。說完之後，稍微有些迷糊，好像睡著了一樣。夢見一位沙門教我誦讀《觀世音救生經》。經文中有佛的名號，讓我誦讀一千遍，就可以免除死亡的災難。醒來之後，對於夢中的經文，完全沒有錯漏之處。等到天亮的時候，已經誦讀了一百遍。官府的人將我捆綁著押向刑場。我一邊走一邊誦讀，臨到要行刑的時候，已經誦滿了千遍。劊子手舉刀砍下，刀卻斷成了三截。換了三把刀，我的皮肉都沒有損傷。他們感到奇怪，將此事上奏。丞相高歡上表請求免除我的刑罰，並且下令傳抄此經，在世間流傳。這就是現在所說的《高王觀世音經》。我被釋放回家后，看到以前在戍守邊防時所造的佛像的頸項上，有三道刀痕。我悲傷感動至極，哭聲震動了整個鄉里。 過去彌天寺在襄陽的金像，經歷了晉、宋，直到齊、梁，多次顯現靈異的景象，這些都記載在以前的史書中。周武帝滅佛的時候，建德三年甲午年，太原公主秉，擔任荊州副鎮將上開府長孫哲，此人性格兇頑，不相信佛法。聽說有這尊佛像，就想先毀掉它。城中的士女和被廢黜的僧尼，掩面哭泣，內心痛苦，卻無法阻止。長孫哲看到人們越是欽佩崇敬，就越是瞋怒。他逼退侍從，命令他們趕快摧毀佛像。他命令一百多人用繩子繫住佛像的頸項，拉拽，但是佛像紋絲不動。長孫哲認為他們沒有用力，就用棍子抽打監事的人，每人一百棍。人們像先前一樣拉拽，佛像仍然像原來一樣牢固。又增加了三百人拉拽，還是不動。長孫哲更加憤怒，又增加了五百人拉拽，佛像才倒下。聲音震動大地，人們都感到恐懼。只有長孫哲獨自高興他的勇猛。他立刻派人熔燬佛像，一點都沒有慚愧和畏懼。之後，他又騎馬想要去報告刺史，還沒走一百步，就突然從馬上摔了下來，失語，眼睛直愣愣地看著前方，四肢無力。當天晚上就死了。僧人和百姓都拍手稱快。當要毀壞佛像的時候，在佛像的腋下倒垂的衣服內，有銘文寫著：『晉太元十九年，歲次甲午，比丘道安在襄陽西郭建造丈八金像。此像再經歷三個甲午一百八十年，應當被毀滅。』計算年月，正好應驗了。
【English Translation】 English version In the past, I was wrongly implicated. I am willing to repay my debts and wish that all the misfortunes and calamities of all sentient beings be borne by me, your disciple. After saying this, I felt a little dazed, as if I had fallen asleep. I dreamed of a Shramana (Buddhist monk) teaching me to recite the 'Guanshiyin (Avalokiteśvara) Saving Life Sutra' (Guanshiyin: Avalokiteśvara, the Bodhisattva of Compassion). The sutra contained the name of a Buddha, and I was instructed to recite it a thousand times to avoid the calamity of death. Upon waking up, I found that the sutra in the dream was perfectly accurate. By daybreak, I had already recited it a hundred times. The officials bound me and escorted me to the execution ground. I recited as I walked, and by the time I was about to be executed, I had completed a thousand recitations. The executioner raised his knife to strike, but the knife broke into three pieces. Three knives were changed, but my skin and flesh remained unharmed. They were amazed and reported this to the authorities. The Chancellor Gao Huan (Gao Huan: a high-ranking official) submitted a memorial requesting that my sentence be commuted and ordered that the sutra be copied and circulated in the world. This is what is now known as the 'Gao Wang Guanshiyin Sutra' (Gao Wang Guanshiyin Sutra: The High King Avalokiteśvara Sutra). After I was released and returned home, I saw three knife marks on the neck of the Buddha statue that I had made when I was stationed at the border. I was deeply saddened and moved, and my cries shook the entire village. In the past, the golden statue at Mitian Temple (Mitian Temple: a temple name) in Xiangyang (Xiangyang: a city name) had repeatedly manifested miraculous signs throughout the Jin (Jin Dynasty: 266–420), Song (Song Dynasty: 420–479), Qi (Qi Dynasty: 479–502), and Liang (Liang Dynasty: 502–557) dynasties, as recorded in previous historical records. During the time when Emperor Wu of the Zhou Dynasty (Zhou Dynasty: 557–581) suppressed Buddhism, in the year Jiawu (Jiawu: the name of a year in the Chinese sexagenary cycle) of the third year of the Jian'de era (Jian'de era: an era name), Princess Bing of Taiyuan (Taiyuan: a city name) served as the deputy garrison general of Jingzhou (Jingzhou: a city name). The Shang Kaifu (Shang Kaifu: a title) Changsun Zhe (Changsun Zhe: a person's name) was fierce and stubborn and did not believe in Buddhism. Upon hearing of this statue, he wanted to destroy it first. The men and women of the city and the deposed monks and nuns covered their faces and wept, feeling pain in their hearts but unable to stop him. The more Changsun Zhe saw people admire and revere the statue, the more angry he became. He forced back his attendants and ordered them to quickly destroy the statue. He ordered over a hundred people to tie ropes around the statue's neck and pull, but the statue did not move an inch. Changsun Zhe thought they were not using enough force and beat the supervising officials with sticks, a hundred blows each. The people pulled as before, but the statue remained as firm as ever. He added three hundred more people to pull, but it still did not move. Changsun Zhe became even more angry and added five hundred more people to pull, and the statue finally fell. The sound shook the earth, and the people were all terrified. Only Changsun Zhe was pleased with his bravery. He immediately sent people to melt down the statue, without any shame or fear. Afterwards, he rode his horse to report to the governor, but before he had gone a hundred steps, he suddenly fell from his horse, lost his voice, stared blankly ahead, and his limbs were powerless. He died that night. The monks and laypeople all cheered. When the statue was about to be destroyed, there was an inscription inside the clothing hanging down from the statue's armpit that read: 'In the nineteenth year of the Taiyuan era (Taiyuan era: an era name) of the Jin Dynasty, the year Jiawu, the Bhikshu (Bhikshu: a Buddhist monk) Dao'an (Dao'an: a person's name) built an eighteen-foot golden statue in the western suburbs of Xiangyang. This statue will undergo three Jiawu cycles, one hundred and eighty years, and then it should be destroyed.' Calculating the years, it was exactly as foretold.
興廢悉符同焉。信知印手聖人崇建容範。動發物心。生滅之期世相難改。業理之致復何虛矣。又揚都長干寺育王瑞像者。光趺身相祥瑞通感。五代侯王所共遵敬。具如前傳。每有亢陽之歲。請像入宮。必乘御輦上加油帔。僧眾從像以蓋自遮。初雖炎赫洞天。像出中途無不雨流滂注。家國所幸。有年斯賴所以道俗恒加雨候。至陳氏禎明年中。像面轉西。直月監堂屢回正南。及至晨起還西如故。具以奏聞。敕延太極殿。設齋行道。先有七寶冠在於像頂。飾以珠玉可重百斤。其上覆加錦帽。經夜至曉。寶冠掛于像手。錦帽猶加頭上。帝聞之乃燒香祝曰。若必國有不祥。還脫冠也。仍以冠在頂。及至明晨脫掛如故。上下同懼莫惻其徴。及隋滅陳降。舉朝露首面縛京室。方知其致。文帝后知乃遣迎接大內供養。以像立故帝恒侍奉不敢對坐。乃下敕曰。朕年老不堪久立侍佛。可令有司造坐像。其相還如育王本像。送興善寺。既達此寺。形相偉壯不會即機。遂置於北面。及明見像乃在南面中門。眾咸異焉。還送北面堅封門鑰。明旦更看像還在南。僉皆愧悔謝其輕侮。即見在寺。圖寫殷矣。又梁高祖崇重釋侶。欣尚靈儀。造等身金銀像二軀。于重云殿晨夕禮敬。五十許年初無替廢。及侯景纂奪。猶在供養。太尉王僧辯。誅景江南。元帝
渚宮覆沒。辯乃通款于齊。迎貞陽侯為帝。時江左未定。利害相雄。辯女婿杜龕。典衛宮闕。為性兇捍。不見後世。欲毀二像為金銀挺。先遣數十人上三休閣。令镵佛項。二像忽然一時回顧。所遣眾人失喑如醉。不能自勝。杜龕即被打筑。遍身青腫惟見金剛力士怖畏之像。競來打擊略無休息。呻號數日洪爛而死。及梁運在陳。武帝崩背。兄子陳茜嗣膺大業。將修葬具造辒辌車國創新定未遑經始。敕取重云殿中佛像寶帳珩珮珠玉鎣飾之具。將用送終。人力既豐四面齊至。但見雲氣擁結圍繞佛殿。自余方左白日開朗。百工聞怪同本看睹。須臾大雨橫注。雷電震吼。煙張鴟吻火烈雲中。流光布焰高下相涉。並見重云殿影二像峙然四部神王並及帳座一時騰上。煙火相扶歘然遠逝。觀者傾都咸生深信。雨晴之後覆看故所。惟見柱礎存焉。至后月餘有從東州來者。是日同見殿影東飛于海。今有望海者時往見之。近高齊日。沙門僧護。守道直心不求慧業。愿造丈八石像。咸怪其言。後於寺北谷中見一臥石可長丈八。乃雇匠營造。向經一週面腹粗了。而背者地。以六具拗舉之。如初不動。經夜至旦忽然自翻。即就營訖移置佛堂。晉州陷日像汗流地。周兵入齊燒諸佛寺。此像獨不變色。又欲倒之。人牛六十餘頭挽不可動。忽有異僧。以瓦
木土墼壘而圍之。須臾便了。失僧所在。像后降夢信心者曰。吾患指痛。其人寤而視焉。乃木傷其二指也。遂即補之。開皇十年。有盜像幡蓋者。夢丈八人入室責之。賊遂慚怖悔而謝焉。其像現存。並見旌異記及諸僧錄。然斯通感佛教備彰。但是福門無非靈應。竊以像避延燒狩驚邪道。影覆異術經焚不灰。靈骨之放神光。密跡之興弘護。其相大矣。具在前聞。至如貞觀五年梁州安養寺慧光師弟子母氏。貧窶內無袒衣。來入子房取故袈裟。作之而著。與諸鄰母同聚言笑。忽覺腳熱。漸上至腰。須臾雷震擲鄰母百步之外。土泥兩耳悶絕經日方得醒悟。所用衣者遂被震死。火燒焦踡題其背曰。由用法衣不如法也。其子收殯又再震出。乃露骸林下方終銷散。是知受持法服。惠及三歸之龍。信不虛矣。近有山居僧。在深巖宿。以衣障前。感異神來形極可畏。伸臂內探欲取宿者。畏觸袈裟礙不得入。遂得免脫。如是眾相不可具紀。如上下諸例中。
釋慧達。姓王。家于襄陽。幼年在道。繕修成務。或登山臨水。或邑落遊行。但據形勝之所。皆厝心寺宇。或補緝殘廢。為釋門之所宅也。后居天臺之瀑布寺。修禪系業。又北遊武當山。如前攝靜。有陳之日癘疫大行。百姓斃者殆其過半。達內興慈施。于楊都大市建大藥藏。須者便
【現代漢語翻譯】 現代漢語譯本：用泥土和磚塊堆砌圍墻，很快就完成了。卻不見了僧人的蹤影。佛像在信徒的夢中顯靈說：『我手指疼痛。』那人醒來后檢視佛像，原來是木頭刺傷了佛像的兩個手指。於是就修補了它。開皇十年，有人偷盜佛像的幡蓋，夢見一個身高一丈六尺的人進入房間責罵他。盜賊於是慚愧恐懼，懺悔謝罪。那佛像現在還存在，這些事蹟都記載在《旌異記》和各位僧人的記錄中。由此可見，佛像與人溝通感應，佛教的靈驗昭然可見。只要是祈福的法門，沒有不是靈驗的。我認為佛像可以躲避延燒，狩獵時可以驚走邪道，影子可以遮蔽異術，經書焚燒后不會變成灰燼，靈骨可以放出神光，密跡金剛可以興盛弘揚佛法，這些瑞相太偉大了，都記載在以前的傳聞中。例如貞觀五年，梁州安養寺慧光法師的弟子母親，家境貧寒，沒有替換的衣服。來到兒子的房間拿舊袈裟，做成衣服穿上。與各位鄰居的母親一同聚會說笑。忽然覺得腳發熱，漸漸向上蔓延到腰部。一會兒，雷霆震動，將鄰居的母親拋到百步之外，泥土堵塞了兩耳，昏迷不醒，經過一天才醒悟。穿用袈裟的那個母親就被雷震死了，火焰燒焦蜷曲，背上顯現字跡說：『因為使用法衣不如法。』她的兒子收殮埋葬后，又再次被雷震出來。於是將屍骸暴露在山林下方，最終消散。由此可知，受持法服，恩惠可以到達三歸依的龍，這話確實不虛假。最近有位山居僧人，在深山巖洞中住宿，用袈裟遮擋前面。感應到異神前來，形狀極其可怕。伸出手臂向內探取，想要抓取住宿的人，但因為畏懼觸碰到袈裟，阻礙而無法進入。於是得以倖免。像這樣的眾多瑞相，無法全部記載。就像以上下各種例子中所說的。 釋慧達，姓王，家住襄陽。年輕時就在道觀中，修繕道觀成為他的事務。有時登山臨水，有時在城鎮鄉村，只要是地勢優越的地方，都用心建造寺廟。或者修補殘破廢棄的寺廟，作為僧人居住的地方。後來居住在天臺山的瀑布寺，修習禪定。又向北遊歷武當山，像以前一樣攝心靜修。在陳朝時期，瘟疫大流行，百姓死亡的幾乎超過一半。慧達內心興起慈悲之心，在楊都的大市場建立大藥藏，有需要的人就來領取。
【English Translation】 English version: Walls were quickly built by piling up mud and bricks. In an instant, it was done. The monk was nowhere to be found. The image appeared in a dream to a faithful believer, saying, 'My finger hurts.' The person awoke and examined the image, and it turned out that wood had pierced two of its fingers. So, he repaired it. In the tenth year of the Kaihuang era, someone stole the banners and canopies of the image and dreamed of a sixteen-foot-tall man entering his room and scolding him. The thief was ashamed, fearful, and repented, offering apologies. The image still exists today, and these events are recorded in the 'Jing Yi Ji' (Record of Manifestations) and the records of various monks. From this, it can be seen that the image communicates and resonates with people, and the efficacy of Buddhism is clearly evident. As long as it is a Dharma gate for seeking blessings, there is no lack of miraculous responses. I believe that images can avoid being burned, can startle evil paths during hunting, shadows can shield against heterodox arts, scriptures do not turn to ashes when burned, relics can emit divine light, and the Vajra-track can flourish and propagate the Dharma. These auspicious signs are so great and are all recorded in previous accounts. For example, in the fifth year of the Zhenguan era, the mother of Huiguang, a disciple of Anyang Temple in Liangzhou, was poor and had no clothes to change. She came to her son's room to take an old kasaya (monk's robe) and made it into clothes to wear. She gathered with the mothers of her neighbors, talking and laughing. Suddenly, she felt her feet getting hot, and it gradually spread up to her waist. In a moment, thunder struck, throwing the neighbor's mother a hundred paces away, and the soil blocked her ears, causing her to faint for a day before she regained consciousness. The mother who wore the kasaya was struck dead by lightning, her body charred and curled up, with words appearing on her back saying, 'Because the use of the Dharma robe was not in accordance with the Dharma.' Her son collected and buried her, but she was struck by lightning again. So, the corpse was exposed in the forest below the mountain, eventually dissipating. From this, it is known that upholding the Dharma robe, its grace can reach the dragons who take refuge in the Three Jewels, and this is indeed not false. Recently, there was a mountain-dwelling monk who stayed in a deep mountain cave, using the kasaya to block the front. He sensed a strange spirit coming, its form extremely terrifying. It stretched its arm inward, wanting to grab the person staying there, but because it feared touching the kasaya, it was hindered and could not enter. Thus, he was able to escape. Such numerous auspicious signs cannot all be recorded. As in the various examples above and below. Shi (Venerable) Huidai, whose surname was Wang, lived in Xiangyang. In his youth, he was in a Taoist temple, and repairing the temple became his duty. Sometimes he would climb mountains and look at the water, sometimes he would be in towns and villages, wherever the terrain was superior, he would diligently build temples. Or he would repair dilapidated and abandoned temples, as places for monks to live. Later, he lived in the Waterfall Temple on Mount Tiantai, practicing meditation. He also traveled north to Mount Wudang, practicing stillness as before. During the Chen dynasty, there was a great epidemic, and almost half of the people died. Huidai's heart arose with compassion, and he established a large medicine store in the great market of Yangdu, where those in need could come and receive medicine.
給。拯濟彌隆。金陵諸寺數過七百。年月逾邁朽壞略盡。達課勸修補三百餘所。皆鎣飾華敞有移恒度。仁壽年中。于楊州白塔寺建七層木浮圖。材石既充付后營立。乃溯江西上。至鄱陽預章諸郡。觀檢功德。愿與眾生同此福緣。故其所至封邑。見有坊寺禪宇靈塔神儀。無問金木土石。並即率化成造。其數非一。晚為沙門慧云邀請。遂上廬岳。造西林寺。晚閣七間欒櫨重壘。光耀山勢。初造之日誓用黃楠。闔境推求了無一樹。僉欲改用余木。達曰。誠心在此。豈更余求。但至誠無感。故訪追不遂。必心期果決。鬆散並變為楠。如求不獲。閣成則無日矣。眾懼其言四出追索。乃于境內下巢山。感得一谷並是黃楠。而在窮澗幽深無由可出。達尋行崖壁忽見一處晃有光明。窺見其中可通材道。惟有五尺餘並天崖。遂牽曳木石至於江首。中途灘澓𥱼筏並壞。及至廬阜不失一根。閣遂得成。宏冠前構。后忽偏斜向南三尺。工匠設計取正無方。有石門澗當於閣南。忽有猛風北吹還正。於今尚在。晚往長沙。鑄鐘造像。所至方面若草從焉。傾竭金貝者。兢兢業業恐其不受。達任性造真言無華綺。據經引喻篤勵物情。然其形服弊粗殆不可睹。外綜繁殷內收理靜。傍觀沉伏似不能言。而指撝應附立有成遂。斯即處煩不撓。固其人矣。又為西
【現代漢語翻譯】 給（給予）。拯濟彌隆（人名）。金陵（今南京）的各個寺廟，超過七百所。年月過去，朽壞殆盡。達課（人名）勸募修補了三百多所，都裝飾得華麗敞亮，改變了原有的規模。仁壽年間，在楊州白塔寺建造七層木塔。木材和石頭已經充足，交付給後人營建。於是溯江西上，到鄱陽（今江西鄱陽縣）、豫章（今江西南昌）等郡，考察功德，希望與眾生共同擁有這份福報。因此，他所到的封邑，凡是見到有坊、寺、禪宇、靈塔、神像等，無論金、木、土、石，都立即勸募化緣進行建造，數量不止一處。晚年被沙門慧云（人名）邀請，於是登上廬山，建造西林寺。晚閣七間，斗拱重疊，光耀山勢。最初建造時，發誓要用黃楠木。整個地區尋找，卻找不到一棵。大家都想改用其他木材。達說：『誠心在這裡，怎麼能再作其他要求呢？只要至誠，沒有不能感動的。如果訪求不成功，一定是心意不夠堅定果決，鬆散的木頭也會變成楠木。如果求不到，閣樓的建成就沒有日子了。』大家害怕他的話，四處追尋，於是在境內下巢山，找到一個山谷，裡面全是黃楠木。但在窮困的山澗深處，沒有辦法運出來。達尋找著，沿著懸崖峭壁，忽然看到一處閃耀著光明。窺視其中，可以通行木材。只有五尺多長的懸崖。於是牽引木石到江邊。中途灘涂險惡，竹筏都被損壞。到達廬山後，沒有丟失一根木材。閣樓於是得以建成，宏偉超過之前的建築。後來忽然向南傾斜了三尺。工匠設計糾正，沒有辦法。有石門澗在閣樓南面，忽然有猛烈的風從北面吹來，使閣樓恢復了原位。至今還在。晚年前往長沙，鑄鐘造像。所到的地方，人們都像草隨風一樣跟隨他。傾盡金錢財物的人，都兢兢業業，唯恐他不接受。達隨性製造真言，沒有華麗的辭藻，依據經典引經據典，真誠地勉勵人們。然而他的衣著破舊粗陋，幾乎看不下去。外表處理繁雜事務，內心保持清靜。旁人看他沉默寡言，好像不能說話，但他的指揮應付，立刻就能成功。這就是身處煩惱而不動搖，確實是這樣的人。又為西 林
【English Translation】 Gěi (to give). Zhěngjì Mílóng (name of a person). The various temples in Jīnlíng (present-day Nanjing) numbered over seven hundred. As the years passed, they became dilapidated. Dá Kè (name of a person) encouraged and funded the repair of more than three hundred of them, all of which were decorated splendidly and their original scale was altered. During the Rénshòu era, a seven-story wooden pagoda was built at Báitǎ Temple in Yángzhōu. The timber and stones were sufficient, and it was handed over to later generations for construction. Thereupon, he went upstream along the Yangtze River to Póyáng (present-day Poyang County, Jiangxi) and Yùzhāng (present-day Nanchang, Jiangxi) and other prefectures to inspect meritorious deeds, hoping to share this blessing with all sentient beings. Therefore, in the fiefdoms he visited, wherever he saw workshops, temples, meditation centers, spirit pagodas, and divine images, whether made of gold, wood, earth, or stone, he immediately encouraged almsgiving and had them built, the number of which was not just one. In his later years, he was invited by the monk Huìyún (name of a person), so he ascended Mount Lú and built Xīlín Temple. The late pavilion had seven rooms, with overlapping brackets, illuminating the mountain's terrain. When it was first built, he vowed to use Phoebe zhennan wood. The entire region was searched, but not a single tree could be found. Everyone wanted to use other wood instead. Dá said, 'Sincerity is here, how can we ask for anything else? As long as there is utmost sincerity, nothing cannot be moved. If the search is unsuccessful, it must be because the intention is not firm and resolute enough; loose wood will also turn into Phoebe zhennan. If it cannot be found, the completion of the pavilion will have no date.' Everyone was afraid of his words and searched everywhere, and in Xiàcháo Mountain within the territory, they found a valley full of Phoebe zhennan wood. But in the deep, impoverished mountain ravines, there was no way to transport it out. Dá searched and, along the cliffs, suddenly saw a place shining with light. Peering inside, it was possible to transport timber. There was only a cliff of more than five feet. So he dragged the wood and stones to the riverbank. Along the way, the shoals were treacherous, and the bamboo rafts were damaged. After arriving at Mount Lú, not a single piece of wood was lost. The pavilion was thus completed, magnificent beyond the previous buildings. Later, it suddenly tilted three feet to the south. The craftsmen designed to correct it, but there was no way. There was a Stone Gate Ravine south of the pavilion, and suddenly a strong wind blew from the north, returning the pavilion to its original position. It is still there today. In his later years, he went to Chángshā to cast bells and make statues. Wherever he went, people followed him like grass in the wind. Those who exhausted their money and possessions were diligent and conscientious, fearing that he would not accept them. Dá casually created mantras, without flowery language, quoting scriptures and sincerely encouraging people. However, his clothes were worn and coarse, almost unbearable to look at. Outwardly handling complex affairs, inwardly maintaining tranquility. Onlookers saw him as taciturn, as if unable to speak, but his commands and responses immediately led to success. This is being unmoved while in the midst of troubles, indeed such a person. Also, for the West Forest
林閣成。尊容猶闕。復沿江投造修建充滿。故舉閣圓備。並達之功。大業六年七月晦日。舊疾忽增。七日倚臥。異香入室旋繞如雲。閣中像設並汗流地。眾見此瑞審達當終。官人檢驗具以聞奏。達神志如常。累以餘業。奄爾長逝。年八十七矣。
釋僧晃。姓馮氏。綿州涪城南昌人。形長八尺。顏貌都偉。威容整肅。動中規矩。而鷹眼虎身鵝行象步。聲氣雄亮志略宏遠。綱維法任有柱石焉。故使岷巴領袖咸所推仰。昔年在志學。文才博達。時共聲譽。嘗夢手擎日月太虛中坐。便晃然厭俗。欣慕出家。私即立名為僧晃也。父母未之許。拘械兩足牢系屋柱。決意已絕誓心無改。不移旦夕鎖自然解。乃嘆曰。夫志之所及也。山嶽以之轉。江河以之絕。城臺以之崩。瀛海以之竭。日月為之潛光。須彌為之崩頹。星辰為之改度。嘉樹為之藏摧。況復金木之與桎梏。奚足以語哉。二親顧其冥感。任從道化。依彖法師出家受業。學通大小夙夜匪懈。會梁末周初佛法淆濫。行多浮略迂誕毗尼。晃具戒未聞。而超然異表。少能精苦性自矜持。卒非師友所成立也。眾皆挹其神宇。密相高尚。及升壇之後。偏攻十誦。數年劬勞朗鑒精熟。研微造盡彬郁可崇。周保定后更業長安。進學僧祇討其幽旨。有難必究是滯能通。又于曇相禪師稟受心
【現代漢語翻譯】 現代漢語譯本：林閣尚未建成，尊容仍有缺失。於是沿著江邊繼續建造，力求使其圓滿。因此，林閣得以完整具備，這都是達（Dá）的功勞。大業六年七月最後一天，達舊病突然加重，臥床七日。期間，有奇異的香氣進入房間，像云一樣盤旋。閣中的佛像都流汗不止。眾人見到此祥瑞之兆，都認為達將要去世。官府派人來檢驗，並將情況如實上報。達神志清醒如常，多次囑咐處理完剩餘的事務，然後安然去世，享年八十七歲。 釋僧晃（Shì Sēng Huàng），俗姓馮（Féng），是綿州涪城南昌人。他身高八尺，容貌偉岸，威嚴莊重，一舉一動都符合規矩。他有鷹一樣的眼睛，虎一樣的身軀，走起路來像鵝一樣搖擺，步伐卻像大象一樣穩重。他的聲音洪亮，志向遠大。他能維護綱紀，擔當重任，就像柱石一樣。因此，岷江和巴蜀地區的領袖都推崇仰慕他。早年求學時，他的文采博學通達，當時就享有盛名。他曾夢見自己用手托著日月，坐在空曠的太空中。醒來后，便厭惡世俗，欣慕出家。於是私下給自己取名為僧晃。他的父母不同意，用刑具鎖住他的雙腳，牢牢地綁在屋柱上。但他決心已定，誓不改變。不到一天，鎖自然脫落。他感嘆道：『只要志向堅定，就能移山填海，使江河斷流，使城臺崩塌，使瀛海枯竭，使日月失去光輝，使須彌山崩塌，使星辰改變執行軌跡，使嘉美的樹木隱藏凋零。更何況是金木製成的刑具呢，又怎麼能束縛我呢？』他的父母看到他如此冥冥中的感應，便任由他出家修行。他依止彖（Tuàn）法師出家受業，大小乘佛法都通達，日夜勤奮不懈。正值梁朝末年和周朝初期，佛法混亂，修行多是浮誇虛誕，不遵守戒律。僧晃雖然沒有受過具足戒，但卻超然不群，從小就能精進刻苦，自我約束，最終並非由師友所成就。眾人都敬佩他的神采風度，暗自推崇他。等到他登壇受戒之後，便專門研究《十誦律》，數年勤勞，朗讀精熟，研究精微，造詣深遠，文采斐然，令人敬佩。周朝保定年間之後，他又到長安學習，向僧祇（Sēng Qí）學習，探究其中的深奧旨意。遇到疑難必定追究到底，遇到滯澀之處必定使其通達。他又向曇相（Tán Xiāng）禪師稟受心法。
【English Translation】 English version: The Lin Pavilion was not yet completed, and its dignified appearance was still lacking. Therefore, construction continued along the river, striving for its perfection. Thus, the Lin Pavilion was fully completed, all thanks to the efforts of Dá (Dá). On the last day of the seventh month of the sixth year of the Daye era, Dá's old illness suddenly worsened, and he lay in bed for seven days. During this time, a strange fragrance entered the room, swirling like clouds. The Buddha statues in the pavilion were all sweating profusely. Seeing this auspicious sign, everyone believed that Dá was about to pass away. Officials were sent to examine him and reported the situation truthfully. Dá's mind remained clear as usual, and he repeatedly instructed them to handle the remaining affairs, then he passed away peacefully at the age of eighty-seven. 釋 Sēng Huàng (Shì Sēng Huàng), whose secular surname was Féng (Féng), was a native of Nanchang in Fucheng, Mianzhou. He was eight feet tall, with a magnificent appearance, dignified and solemn, and every movement conformed to the rules. He had eyes like an eagle, a body like a tiger, walked with a waddle like a goose, but his steps were as steady as an elephant. His voice was loud and clear, and his aspirations were lofty. He could maintain discipline and take on important responsibilities, like a pillar. Therefore, the leaders of Minjiang and Bashu admired and respected him. In his early years of study, his literary talent was broad and profound, and he enjoyed a great reputation at that time. He once dreamed that he was holding the sun and moon in his hands, sitting in the vast emptiness. After waking up, he became disgusted with the secular world and longed to become a monk. So he secretly named himself Sēng Huàng. His parents disagreed and used instruments of torture to lock his feet, firmly tied to the pillars of the house. But he was determined and vowed not to change. In less than a day, the lock fell off naturally. He sighed and said, 'As long as the will is firm, it can move mountains and seas, cut off rivers, collapse city walls, dry up the seas, make the sun and moon lose their light, make Mount Sumeru collapse, make the stars change their orbits, and make beautiful trees hide and wither. How much more so are the instruments of torture made of metal and wood, how can they bind me?' His parents saw his mysterious response and allowed him to become a monk. He followed Master Tuàn (Tuàn) to become a monk and study, mastering both Mahayana and Hinayana Buddhism, diligently and tirelessly day and night. During the late Liang Dynasty and early Zhou Dynasty, Buddhism was chaotic, and practice was mostly superficial and absurd, without observing the precepts. Although Sēng Huàng had not received the full precepts, he was extraordinary and independent, able to be diligent and assiduous from a young age, and self-disciplined, and ultimately not achieved by teachers and friends. Everyone admired his demeanor and secretly respected him. After he ascended the altar to receive the precepts, he specialized in the Ten Recitation Vinaya, working hard for several years, reading it fluently and proficiently, studying it meticulously, achieving profound and elegant accomplishments, which were admirable. After the Baoding era of the Zhou Dynasty, he went to Chang'an to study, learning from Sēng Qí (Sēng Qí), exploring the profound meaning. He would pursue any difficulties to the end, and he would make any stagnation clear. He also received the mind-seal from Chan Master Tán Xiāng (Tán Xiāng).
法。觀道圓凈由此彌開。又于開禪師方等行道。洞入時倫無與相映。自此罕得而傳者。由多營福業勞事有為。是以隱墜世不稱也。既而遐邇諷德。聲聞天庭。武帝下敕。延于明德殿。言議開闡彌遂聖心。乃授本州三藏。大隋啟祚面委僧正。匡御本邑。而剛決方正賞罰嚴平。綿益欽風貴賤攸奉。前後州主十有餘人。皆授戒香斷惡行善。開皇十五年。又于寺中置頭陀眾。僧事蠲免以引墮者。仁壽以後。重率寺眾共轉藏經。週而復始初不斷絕。供給䞋錫一出俗緣。皆晃指授。故福報所至如泉不窮。僧業茂盛方類推舉。以武德冬初。終於所住之振向寺。春秋八十五矣。初未終前。佛堂蓮華池自然枯竭。池側慈竹無故雕死。寺內薔薇非時發花曄如夏月。眾以榮枯兩瑞不無生滅之懷德異常倫故。感應之所期耳。
釋住力。姓褚氏。河南陽翟人。避地吳郡之錢塘縣。因而家焉。宿植勝因早修慧業。甫及八歲出家學道。器宇凝峻虛懷接悟。聲第之高有聞緇俗。陳中宗宣帝。于京城之左造泰皇寺。宏壯之極罄竭泉府。乃敕專監百工。故得揆測指撝面勢嚴凈。至德二年。又敕為寺主。值江表淪亡僧徒乖散。乃負錫遊方訪求勝地。行至江都。乃于長樂寺而止心焉。隋開皇十三年。建塔五層。金槃景耀峨然挺秀。遠近式瞻。至十七年。煬
【現代漢語翻譯】 現代漢語譯本 法。觀道的圓滿清凈由此更加彰顯。又在開禪師處學習方等行道，深入其中，同時代的人無人能及。自此以後很少有人能夠傳承，因為大多數人忙於積累福報和從事有為之事。因此，這種修行方式隱沒衰落，世人不再稱頌。後來，他的美德遠近傳揚，甚至傳到天庭。武帝下令，請他到明德殿。他的言論開導闡明，深得武帝之心。於是授予他本州三藏的稱號。大隋開國之初，隋文帝委任他為僧正，管理本地區的佛教事務。他剛強果斷，公正嚴明，賞罰分明，因此深受人們的欽佩和愛戴。前前後後十多位州長，都接受他的戒律，斷惡行善。開皇十五年，又在寺中設立頭陀眾，免除僧人的雜事，以引導那些墮落的人。仁壽年間以後，又帶領寺中僧人共同轉藏經，週而復始，從未間斷。供給僧人的財物，都出自他指點迷津所得的俗家供養。因此，他的福報如泉水般源源不斷。僧團事業興旺發達，大家共同推舉他。武德初年冬天，在所居住的振向寺圓寂，享年八十五歲。在他圓寂之前，佛堂的蓮花池自然枯竭，池邊的慈竹無故凋謝，寺內的薔薇花在不應開花的季節盛開，如同盛夏一般。大家認為榮枯兩種祥瑞預示著生滅的道理，因為他的德行超凡脫俗，所以才會有這樣的感應吧。
釋住力（Shi Zhuli，人名）。姓褚（Chu），河南陽翟（Yangdi）人。爲了躲避戰亂，遷居到吳郡（Wujun）的錢塘縣（Qiantang），並在那裡安家。他前世種下殊勝的因，早早地就開始修行智慧。剛滿八歲就出家學道，氣度沉穩莊重，虛懷若谷，容易領悟。他的名聲很高，僧俗皆知。陳朝中宗宣帝在京城左側建造泰皇寺（Taihuang Temple），規模宏大，耗盡國庫。於是下令讓他專門負責監督工程，因此他得以規劃設計，指揮施工，使得寺廟莊嚴清凈。至德二年，又下令讓他擔任寺主。適逢江南淪陷，僧徒四散。於是他拄著錫杖四處遊方，尋找勝地。走到江都（Jiangdu），便在長樂寺（Changle Temple）停了下來。隋開皇十三年，建造了一座五層寶塔，金色的塔頂光彩奪目，高聳挺拔，遠近的人都來瞻仰。到十七年，隋煬帝（Yang
【English Translation】 English version The Dharma. The perfect purity of the Way of Observation is thus further revealed. He also studied the practice of the Fangdeng Way (Fangdeng, a type of Buddhist scripture) with Zen Master Kai, deeply entering into it, unmatched by anyone of his time. Since then, few have been able to inherit it, because most people are busy accumulating blessings and engaging in active deeds. Therefore, this practice has declined and fallen into obscurity, and the world no longer praises it. Later, his virtues spread far and wide, even reaching the heavens. Emperor Wu (Emperor of a Chinese dynasty) issued an edict, inviting him to the Mingde Hall (Hall of Enlightenment). His words were enlightening and illuminating, deeply pleasing the Emperor. Thus, he was granted the title of Tripitaka (Sanzang, a title for a Buddhist monk well-versed in the three divisions of the Buddhist canon) of this province. At the beginning of the Great Sui Dynasty, Emperor Wen (Emperor of the Sui Dynasty) appointed him as the Sangha Chief (Sengzheng, head of the Buddhist clergy), to manage the Buddhist affairs of this region. He was firm and decisive, fair and just, with clear rewards and punishments, and was therefore deeply admired and loved by the people. More than ten governors before and after him all received his precepts, cutting off evil and practicing good. In the fifteenth year of the Kaihuang era, he also established a Tuduo Sangha (ascetic monastic community) in the temple, exempting the monks from miscellaneous affairs, in order to guide those who had fallen. After the Renshou era, he again led the monks of the temple to jointly revolve the Tripitaka, continuously without interruption. The offerings to the monks all came from the lay offerings he obtained through his guidance. Therefore, his blessings were as inexhaustible as a spring. The Sangha's affairs flourished, and everyone jointly recommended him. In the early winter of the Wude era, he passed away at the Zhenxiang Temple (Temple name) where he lived, at the age of eighty-five. Before his passing, the lotus pond in the Buddha hall naturally dried up, the compassionate bamboo beside the pond withered for no reason, and the roses in the temple bloomed out of season, as if in the summer months. Everyone believed that the two auspicious signs of flourishing and withering foreshadowed the principle of birth and death, and that because his virtue was extraordinary, such responses were to be expected.
釋住力 (Shi Zhuli, a person's name). His surname was 褚 (Chu), and he was from 河南陽翟 (Yangdi, place name) in Henan province. To escape the war, he moved to 錢塘縣 (Qiantang County, place name) in 吳郡 (Wujun, place name) and settled there. He planted excellent causes in his previous life and began to cultivate wisdom early. He left home to study the Way at the age of eight, with a calm and dignified demeanor, a humble and receptive mind, and was easy to understand. His reputation was high, known to both monks and laypeople. Emperor Xuan of the Chen Dynasty built the 泰皇寺 (Taihuang Temple, temple name) to the left of the capital city, on a grand scale, exhausting the national treasury. He then ordered him to be specifically responsible for supervising the project, so he was able to plan the design, direct the construction, and make the temple solemn and pure. In the second year of the Zhide era, he was again ordered to be the abbot of the temple. When Jiangnan fell and the monks scattered, he traveled around with his staff, seeking a sacred place. When he arrived at 江都 (Jiangdu, place name), he stopped at 長樂寺 (Changle Temple, temple name). In the thirteenth year of the Kaihuang era of the Sui Dynasty, he built a five-story pagoda, with a golden top shining brightly, towering and beautiful, admired by people far and near. In the seventeenth year, Emperor Yang of the Sui
帝晉蕃又臨江海。以力為寺任繕造之功故也。初梁武得優填王像神瑞難紀。在丹陽之龍光寺。及陳國云亡道場焚燬。力乃奉接尊儀及王謐所得定光像者。並延長樂身心供養。而殿宇褊狹未盡莊嚴。遂宣導四部王公黎庶。共修高閣並夾二樓。寺眾大小三百餘僧。咸同喜舍畢愿締構力乃勵率同侶二百餘僧。共往豫章刊山伐木。人力既壯。規摹所指妙盡物情。即年成立。制置華絕。力異神工。宏壯高顯挺冠區宇。大業四年。又起四周僧房。廊廡齋廚倉庫備足。故使眾侶常續斷緒無因。再往京師。深降恩禮還至江都。又蒙敕慰。大業十年。自竭身資。以栴檀香木。模寫瑞像並二菩薩。不久尋成同安閣內。至十四年。隋室喪亂道俗流亡。骸若萎朽充諸衢市。誓以身命守護殿閣。寺居狐兔顧影為儔。啜菽飲水再離寒暑。雖耆年暮齒。而心力逾壯。泥塗褫落周匝火燒。口誦不輟手行治葺。賊徒雪泣見者哀嘆。往往革心相佐修補。皇唐受命弘宣大法。舊僧餘眾並造相投。邑室雖焚此寺猶在。武德六年。江表賊帥輔公祐。負阻繕兵戈潛圖反叛。凡百寺觀撒送江南。力乃致書再請。愿在閣前。燒身以留寺宇。祐偽號尊稱。志在傾殄。雖得其書全不顧遇力謂弟子曰。吾無量劫來積習貪愛。不能捐舍形命以報法恩。今欲自於佛前取盡決。不忍見
【現代漢語翻譯】 現代漢語譯本：帝晉蕃又來到江邊海邊。因為他有力量，所以承擔了寺廟修繕建造的重任。當初梁武帝得到優填王像（Udayana Buddha image，據傳是佛陀在世時親自製作的佛像），神異之處難以記載，供奉在丹陽的龍光寺。等到陳朝滅亡，道場被焚燬，帝晉蕃便迎奉了這尊佛像，以及王謐所得的定光佛像，在延長樂（Chang Le）盡心供養。但殿宇狹小，未能完全展現莊嚴。於是他宣導四部大眾、王公貴族和普通百姓，共同修建高閣以及兩側的樓房。寺中大小僧眾三百餘人，都歡喜佈施，希望完成這項工程。帝晉蕃於是激勵帶領同伴二百餘僧人，一同前往豫章（Yuzhang）砍伐山上的樹木。因為人力充足，規劃設計精妙，充分利用了各種資源，當年就完成了建造，其精美程度令人驚歎。帝晉蕃的功績堪比神工，寺廟宏偉高大，在整個區域內首屈一指。大業四年（公元608年），又建造了四周的僧房，廊廡、齋堂、廚房、倉庫等一應俱全，使得僧眾能夠持續修行，沒有中斷的理由。他又再次前往京師，受到皇帝的恩寵和禮遇，返回江都（Jiangdu）后，又蒙受皇帝的慰問。大業十年（公元614年），他竭盡自己的資財，用栴檀香木（sandalwood）模寫了瑞像以及兩尊菩薩像，不久便在同安閣（Tongan Pavilion）內完成了。到了大業十四年（公元618年），隋朝衰敗，天下大亂，僧人和百姓四處流亡，屍骸腐爛在街頭。帝晉蕃發誓用自己的生命守護殿閣。寺廟裡空無一人，只有狐貍和兔子為伴。他只能靠吃豆子喝水度日，再次經歷了寒暑。雖然年老體衰，但他的心力卻更加強壯。墻壁上的泥土脫落，周圍被火燒燬，他口中不停地誦經，手上不停地修繕。盜賊們看到后都感動落淚，見者無不哀嘆。很多人因此改變心意，幫助他修補寺廟。唐朝建立后，大力弘揚佛法，原先的僧人和剩餘的百姓都紛紛前來投奔。即使城邑被焚燬，這座寺廟依然存在。武德六年（公元623年），江表（Jiangbiao）的賊首輔公祐（Fu Gongyou）依仗地勢險要，整頓兵器，暗中圖謀叛亂，將所有寺廟的僧人驅趕到江南。帝晉蕃於是寫信再次請求，並在閣前燒身，以保住寺廟。輔公祐雖然假意尊稱，但實際上卻想徹底摧毀寺廟。即使收到了帝晉蕃的信，也完全不理睬。帝晉蕃對弟子們說：『我無量劫以來積累了貪愛，不能捨棄形體性命來報答佛法的恩情，現在想在佛前了斷一切，不忍心看到...』 English version: Di Jin Fan came to the riverside again. Because of his strength, he undertook the heavy responsibility of repairing and constructing the temple. Initially, Emperor Wu of Liang obtained the Udayana Buddha image (said to be a Buddha image made by the Buddha himself during his lifetime), and its miraculousness was difficult to record. It was enshrined in the Longguang Temple in Danyang. When the Chen Dynasty perished and the monastery was burned down, Di Jin Fan welcomed the statue, as well as the Dingguang Buddha image obtained by Wang Mi, and offered them wholeheartedly in Chang Le. However, the halls were narrow and could not fully display their solemnity. Therefore, he promoted the construction of high pavilions and buildings on both sides among the four divisions of the Sangha, royal nobles, and ordinary people. More than 300 monks, large and small, in the temple all joyfully donated and hoped to complete this project. Di Jin Fan then encouraged and led more than 200 monks to Yuzhang to cut down trees on the mountains. Because of the abundant manpower, the planning and design were exquisite, making full use of various resources, and the construction was completed in the same year. Its exquisite degree was amazing. Di Jin Fan's achievements were comparable to divine craftsmanship, and the temple was magnificent and tall, ranking first in the entire region. In the fourth year of Daye (608 AD), monk houses were built around the temple, and the corridors, dining halls, kitchens, warehouses, etc. were all complete, so that the Sangha could continue to practice without interruption. He went to the capital again and received the emperor's favor and courtesy. After returning to Jiangdu, he was comforted by the emperor. In the tenth year of Daye (614 AD), he exhausted his wealth and used sandalwood to model the auspicious image and two Bodhisattva images, which were soon completed in the Tongan Pavilion. In the fourteenth year of Daye (618 AD), the Sui Dynasty declined, and the world was in chaos. Monks and people fled everywhere, and their corpses rotted in the streets. Di Jin Fan vowed to protect the halls with his life. The temple was empty, with only foxes and rabbits as companions. He could only survive by eating beans and drinking water, and experienced the cold and heat again. Although old and frail, his mental strength became stronger. The mud on the walls fell off, and the surroundings were burned. He recited scriptures non-stop and repaired them with his hands. The thieves were moved to tears when they saw it, and everyone who saw it sighed. Many people changed their minds and helped him repair the temple. After the establishment of the Tang Dynasty, it vigorously promoted Buddhism, and the original monks and the remaining people came to join him. Even if the city was burned down, this temple still existed. In the sixth year of Wude (623 AD), Fu Gongyou, the bandit leader of Jiangbiao, relied on the dangerous terrain, rectified his weapons, and secretly plotted rebellion, driving all the monks in the temples to Jiangnan. Di Jin Fan then wrote a letter to request again and burned himself in front of the pavilion to protect the temple. Although Fu Gongyou pretended to respect him, he actually wanted to completely destroy the temple. Even if he received Di Jin Fan's letter, he completely ignored it. Di Jin Fan said to his disciples: 'I have accumulated greed and love for countless kalpas, and I cannot give up my body and life to repay the grace of the Dharma. Now I want to end everything in front of the Buddha, and I can't bear to see...'
【English Translation】 Di Jin Fan also came to the riverside and seaside. Because of his strength, he undertook the heavy responsibility of repairing and constructing the temple. Initially, Emperor Wu of Liang obtained the Udayana Buddha image (said to be a Buddha image made by the Buddha himself during his lifetime), and its miraculousness was difficult to record. It was enshrined in the Longguang Temple in Danyang. When the Chen Dynasty perished and the monastery was burned down, Di Jin Fan welcomed the statue, as well as the Dingguang Buddha image obtained by Wang Mi, and offered them wholeheartedly in Chang Le. However, the halls were narrow and could not fully display their solemnity. Therefore, he promoted the construction of high pavilions and buildings on both sides among the four divisions of the Sangha, royal nobles, and ordinary people. More than 300 monks, large and small, in the temple all joyfully donated and hoped to complete this project. Di Jin Fan then encouraged and led more than 200 monks to Yuzhang to cut down trees on the mountains. Because of the abundant manpower, the planning and design were exquisite, making full use of various resources, and the construction was completed in the same year. Its exquisite degree was amazing. Di Jin Fan's achievements were comparable to divine craftsmanship, and the temple was magnificent and tall, ranking first in the entire region. In the fourth year of Daye (608 AD), monk houses were built around the temple, and the corridors, dining halls, kitchens, warehouses, etc. were all complete, so that the Sangha could continue to practice without interruption. He went to the capital again and received the emperor's favor and courtesy. After returning to Jiangdu, he was comforted by the emperor. In the tenth year of Daye (614 AD), he exhausted his wealth and used sandalwood to model the auspicious image and two Bodhisattva images, which were soon completed in the Tongan Pavilion. In the fourteenth year of Daye (618 AD), the Sui Dynasty declined, and the world was in chaos. Monks and people fled everywhere, and their corpses rotted in the streets. Di Jin Fan vowed to protect the halls with his life. The temple was empty, with only foxes and rabbits as companions. He could only survive by eating beans and drinking water, and experienced the cold and heat again. Although old and frail, his mental strength became stronger. The mud on the walls fell off, and the surroundings were burned. He recited scriptures non-stop and repaired them with his hands. The thieves were moved to tears when they saw it, and everyone who saw it sighed. Many people changed their minds and helped him repair the temple. After the establishment of the Tang Dynasty, it vigorously promoted Buddhism, and the original monks and the remaining people came to join him. Even if the city was burned down, this temple still existed. In the sixth year of Wude (623 AD), Fu Gongyou, the bandit leader of Jiangbiao, relied on the dangerous terrain, rectified his weapons, and secretly plotted rebellion, driving all the monks in the temples to Jiangnan. Di Jin Fan then wrote a letter to request again and burned himself in front of the pavilion to protect the temple. Although Fu Gongyou pretended to respect him, he actually wanted to completely destroy the temple. Even if he received Di Jin Fan's letter, he completely ignored it. Di Jin Fan said to his disciples: 'I have accumulated greed and love for countless kalpas, and I cannot give up my body and life to repay the grace of the Dharma. Now I want to end everything in front of the Buddha, and I can't bear to see...'
像濟江。可積乾薪自燒供養。吾滅之後像必南渡。衣資什物併入尊像。泣服施靈理宜改革。便以香湯沐浴加趺面西。引火自焚卒于炭聚。時年八十。即武德六年十月八日也。命終火滅。合掌凝然。更足阇維。一時都化。初力在佛前焚時。群鵲哀鳴。其聲甚切。右繞七匝方始飛去。及身沒後像果南遷。殿閣房廊得免煨燼。法寶僧眾如疇昔焉。門人慧安智賾者。師資義重甥舅恩深。為樹高碑于寺之內。東宮庶子虞世南為文。今像還歸於本閣云。
釋智興。俗緣宋氏。洛州人也。謙約成務厲行堅明。誦諸經數十卷並行法要偈數千行。心口相師不輟昏曉。住禪定寺。今所謂大莊嚴也。初依首律師隨從講會。思力清撤同侶高之。徴難鱗錯詞鋒驚挺。又能流靡巧便不傷倫次。時以其行無諍也。大業五年仲冬。次掌維那。時鐘所役奉佩勤至僧徒無擾。寺僧三果者。有兄從帝南幸江都。中路亡沒。初無兇告。忽通夢其妻曰。吾行從達于彭城。不幸病死。生於地獄。備經五苦。辛酸叵言。誰知吾者。賴以今月初日蒙禪定寺僧智興鳴鐘發聲響振地獄。同受苦者一時解脫。今生樂處思報其恩。可具絹十匹奉之並陳吾意。從睡驚覺怪夢所由。與人共說初無信者。尋又重夢。及諸巫覡咸陳前說。經十餘日兇問奄至。恰與夢同。果乃奉絹與之
【現代漢語翻譯】 現代漢語譯本：像濟江（佛像渡過長江）。可以堆積柴火，自己焚燒供養佛像。我圓寂之後，佛像必定會向南遷移。我的衣服、財物等都放入佛像之中。哭泣著穿上喪服，施行佛事，理應改革。於是用香湯沐浴佛像，讓佛像結跏趺坐，面朝西方。點火自焚，最終化為炭堆。當時年齡八十歲。即武德六年十月八日。圓寂后火焰熄滅，雙手合掌，姿勢凝固不變。再次堆積柴火焚燒遺體，一時之間全部火化。當初在佛前焚身時，一群喜鵲哀鳴，聲音非常悲切。向右繞了七圈才開始飛走。等到他圓寂之後，佛像果然向南遷移。殿閣房廊得以避免被燒燬，佛法、僧眾如同往常一樣。門人慧安、智賾，師徒情誼深重，外甥與舅舅的恩情深厚，在寺廟之內為他樹立高大的石碑。東宮庶子虞世南為石碑撰寫碑文。現在佛像已經迴歸到原來的閣中。 釋智興（一位僧侶的名字），俗家姓宋，是洛州人。謙虛節儉，努力完成事務，行為堅定而光明磊落。誦讀各種佛經數十卷，並行持佛法要義的偈頌數千行。心中所想與口中所說是相同的，從不間斷，從早到晚都是如此。住在禪定寺，也就是現在所說的大莊嚴寺。當初依止首律師，跟隨他參加講經法會。思維能力清澈透徹，同伴們都非常推崇他。提出疑問，像魚鱗一樣密集交錯，言辭鋒利，令人震驚。又能隨機應變，巧妙方便，不違背倫理次序。當時人們認為他的行為是無諍的。大業五年仲冬，依次掌管維那（寺院中負責維持秩序的僧侶）的職務。當時敲鐘所用的工具，他都恭敬地佩戴，勤奮至極，僧徒們沒有受到任何干擾。寺里的僧人三果，有個哥哥跟隨皇帝南下到江都。在半路上去世了。起初沒有任何兇訊傳來。忽然他的妻子夢見他說：『我跟隨隊伍到達彭城，不幸因病去世。死後墮入地獄，經歷了各種痛苦。辛酸的滋味難以言說。誰能知道我呢？幸虧這個月初一，蒙禪定寺僧人智興敲鐘，發出的聲音響徹地獄，一同受苦的人一時之間都得到了解脫。現在我轉生到快樂的地方，想要報答他的恩情。你可以準備絹十匹送給他，並陳述我的意思。』他的妻子從睡夢中驚醒，感到奇怪，不知道這個夢是怎麼回事。與人說了之後，起初沒有人相信。不久又再次夢到。以及各種巫師都陳述了之前的說法。經過十多天，兇訊突然傳來。恰好與夢境相同。於是他的妻子果然準備了絹送給智興。
【English Translation】 English version: The statue crossed the Ji River (the Buddha statue crossed the Yangtze River). One could pile up firewood and burn it oneself as an offering to the Buddha statue. After my Nirvana, the statue will surely move south. My clothes, belongings, and other items should be placed inside the statue. Weeping and wearing mourning clothes, performing Buddhist rituals, reforms should be implemented. Therefore, bathe the statue with fragrant water, have it sit in the lotus position, facing west. Light the fire and cremate oneself, eventually turning into a pile of ashes. At that time, he was eighty years old, which was the eighth day of the tenth month of the sixth year of the Wude era. After Nirvana, the flames extinguished, and the hands remained in a prayer position, the posture frozen and unchanged. Pile up firewood again to cremate the remains, and everything was cremated at once. Initially, when burning himself in front of the Buddha, a flock of magpies mourned, their voices very sorrowful. They circled seven times to the right before flying away. After his death, the statue indeed moved south. The halls and corridors were spared from being burned down, and the Dharma and Sangha remained as before. Disciples Huian and Zhize, their teacher-student relationship was deep, and the affection between nephew and uncle was profound. They erected a tall stone stele for him within the temple. Yu Shinan, a minor official of the Eastern Palace, wrote the inscription for the stele. Now the statue has returned to its original pavilion. 釋智興 (Shì Zhìxīng) (name of a monk), his secular surname was 宋 (Sòng), and he was from 洛州 (Luòzhōu). He was humble and frugal, diligently completing tasks, and his conduct was firm and upright. He recited dozens of Buddhist scriptures and practiced thousands of lines of verses embodying the essence of the Dharma. What he thought in his heart was the same as what he said, never ceasing, from morning till night. He lived in 禪定寺 (Chándìng Sì) (Samadhi Temple), which is now known as 大莊嚴寺 (Dàzhuāngyán Sì) (Great Solemnity Temple). Initially, he relied on Lawyer 首 (Shǒu), following him to attend lectures and Dharma assemblies. His thinking ability was clear and thorough, and his companions highly praised him. He raised questions that were as dense and interwoven as fish scales, and his words were sharp and astonishing. He was also able to adapt to circumstances, skillfully and conveniently, without violating ethical order. At that time, people considered his conduct to be non-contentious. In the mid-winter of the fifth year of the 大業 (Dàyè) era, he successively took charge of the position of 維那 (wéiná) (a monk in charge of maintaining order in the monastery). At that time, he respectfully wore the tools used for striking the bell, diligently and devotedly, and the monks were not disturbed in any way. The monk 三果 (Sānguǒ) (name of a monk) in the temple had an elder brother who followed the emperor south to 江都 (Jiāngdū). He died on the way. Initially, no news of his death arrived. Suddenly, his wife dreamed that he said: 'I followed the group to 彭城 (Péngchéng), and unfortunately died of illness. After death, I fell into hell and experienced all kinds of suffering. The bitterness is indescribable. Who knows about me? Fortunately, on the first day of this month, the monk 智興 (Zhìxīng) (name of a monk) of 禪定寺 (Chándìng Sì) (Samadhi Temple) struck the bell, and the sound resonated throughout hell, and those who were suffering together were liberated at once. Now I am reborn in a happy place and want to repay his kindness. You can prepare ten bolts of silk and send them to him, and convey my meaning.' His wife woke up from the dream, feeling strange and wondering what the dream was about. After telling others about it, no one initially believed it. Soon, she dreamed again. And various shamans all stated the previous statement. After more than ten days, the news of his death suddenly arrived, exactly the same as the dream. So his wife indeed prepared the silk and sent it to Zhixing.
。而興自陳無德。並施大眾。有問興曰。何緣鳴鐘乃感斯應。興曰。余無他術。見付法藏傳。罽膩吒王劍輪停事。及增一阿含鐘聲功德。敬遵此轍。苦力行之。每冬登樓寒風切肉。僧給皮袖用執鐘槌。余自厲意露手捉之。嚴寒裂肉掌中凝血。不以為辭。又至諸時鳴鐘之始。愿諸賢聖同入道場。然後三下。將欲長打。如先致敬。愿諸惡趣聞此鐘聲俱時離苦。如斯願行志常奉修。豈惟微誠遂能遠感。眾服其言。以貞觀六年三月。遘疾少時自知後世。舍緣身資召諸師友。因爾陳別。尋卒莊嚴。春秋四十有五。葬于杜城窟中。弟子善因。宗師戒范講四分律。講法華經冥神福慧著聞京邑。
釋道積。河東安邑人也。俗姓相里。名子材。既蒞玄門更名道積。其先蓋鄭大夫子產之苗裔矣。昔子產生而執拳。啟手觀之。文成相里。其後因而氏焉。父宣恢廓有大志。好學該富。宗尚嚴君。積早習丘墳。神氣爽烈。年二十將欲出家。未知所適。乃遇律師洪湛。見而異之。即為剃落。晦跡雙巖。又依法朗禪師希求心學。絕影三載不出山門。然為幽證自難聖教須涉。開皇十三年。辭師擐缽周行采義。路經滄冀就遠行寺普興法師。尋學涅槃慶所未聞。乃經四載情通三事。為門學所推。至十八年入于京室。供寶昌寺明及法師咨習地論。又依辯
【現代漢語翻譯】 現代漢語譯本：他謙遜地表示自己沒有德行，並將功德施予大眾。有人問他：『為什麼敲鐘能產生這樣的感應？』道興回答說：『我沒有其他方法，只是看到《付法藏傳》中記載的罽膩吒王（Kanishka，古代貴霜王朝的國王）的劍輪停止的故事，以及《增一阿含經》中關於鐘聲功德的記載，我恭敬地遵循這些先例，努力實行。』每到冬天，他登上樓閣，寒風刺骨，僧人給他皮袖用來拿著鐘槌，但他自己堅定意志，赤手握住鐘槌。嚴寒使他的手掌凍裂，掌中凝結著血液，他也不以為意。而且，每當開始敲鐘時，他都祈願諸位賢聖一同進入道場，然後敲三下。將要長時間敲擊時，像先前一樣致敬，愿諸惡趣眾生聽到這鐘聲都能同時脫離苦難。像這樣發願並付諸行動，持之以恒地奉行，難道僅僅是微薄的誠意就能產生深遠的感應嗎？』眾人都信服他的話。貞觀六年三月，他生病，不久便預知自己將要去世，於是捨棄身外之物，召集諸位師友，向他們告別，不久便莊嚴地去世了，享年四十五歲，葬于杜城的石窟中。他的弟子善因，以及宗師戒范，講授《四分律》，講授《法華經》，他們的名聲和福慧傳遍京城。 釋道積，是河東安邑人，俗姓相里，名子材。出家后改名為道積。他的祖先大概是鄭國大夫子產的後代。過去子產出生時握著拳頭，打開手掌觀看，掌紋形成了『相里』二字，他的後代因此以此為姓。道積的父親宣，胸懷大志，勤奮好學，博覽群書，尊崇嚴君。道積從小就學習儒家經典，神采奕奕。二十歲時，他打算出家，但不知道該去哪裡。後來遇到了律師洪湛，洪湛見他後覺得他與衆不同，就為他剃度，讓他隱居在雙巖。他又依止法朗禪師，希求心性之學，閉門不出三年。然而，僅僅依靠個人的證悟難以通達聖教，必須廣泛涉獵。開皇十三年，他辭別師父，拿著缽四處遊歷，尋求真義。路過滄州、冀州時，他去遠行寺拜訪普興法師，學習以前從未聽過的《涅槃經》，花了四年時間，精通了三件事，被門人學士所推崇。到十八年，他進入京城，在寶昌寺供養明及法師，向他請教學習《地論》，又依止辯
【English Translation】 English version: He humbly declared that he had no virtue and bestowed merit upon the masses. Someone asked Xing: 'Why does ringing the bell produce such a response?' Xing replied: 'I have no other method, but I saw the story in the Fu Fa Zang Zhuan (Record of the Transmission of the Dharma Treasury) about the stopping of Kanishka's (Kanishka, king of the ancient Kushan dynasty) sword wheel, and the merits of the bell sound in the Ekottara Agama Sutra (Augmenting by One Agama Sutra). I respectfully follow these precedents and strive to practice them.' Every winter, he would climb the tower, and the cold wind would cut into his flesh. The monks would give him leather sleeves to hold the bell mallet, but he would strengthen his resolve and grasp the mallet with his bare hands. The severe cold would crack his palms, and blood would congeal in his hands, but he would not complain. Moreover, whenever he began to ring the bell, he would pray that all the virtuous sages would enter the bodhimanda (place of enlightenment) together, and then he would ring it three times. When about to ring it for a long time, he would pay homage as before, wishing that all beings in the evil realms would hear this bell sound and be liberated from suffering at the same time. He constantly practiced such vows and actions. How could it be that only a small amount of sincerity could produce such a profound response?' Everyone was convinced by his words. In the third month of the sixth year of the Zhenguan era, he fell ill and soon knew that he was about to pass away. So he gave up his possessions, summoned his teachers and friends, and bid them farewell. Soon after, he passed away peacefully at the age of forty-five and was buried in a cave in Ducheng. His disciple, Shan Yin, and the Vinaya (monastic discipline) master Jie Fan, lectured on the Four-Part Vinaya and the Lotus Sutra, and their fame and wisdom spread throughout the capital. 釋Daoji (Shì Dàojī), was a native of Anyi in Hedong. His secular surname was Xiangli (相里), and his given name was Zicai (子材). After leaving home, he changed his name to Daoji (道積). His ancestors were probably descendants of Zichan (子產), a minister of the state of Zheng (鄭). In the past, when Zichan was born, he held his fist. When he opened his hand to look at it, the lines formed the characters 'Xiangli' (相里), and his descendants therefore took this as their surname. Daoji's father, Xuan (宣), had great ambitions, was diligent in learning, and was well-read. He revered Yan Jun (嚴君). Daoji studied Confucian classics from an early age and had a bright spirit. At the age of twenty, he intended to leave home, but he did not know where to go. Later, he met the Vinaya (monastic discipline) master Hong Zhan (洪湛), who saw him and felt that he was extraordinary. So he shaved his head and had him live in seclusion in Shuangyan (雙巖). He also relied on Dhyana (meditation) master Fa Lang (法朗) to seek the study of mind-nature, and he stayed behind closed doors for three years. However, it is difficult to understand the sacred teachings by relying solely on personal realization, and one must study widely. In the thirteenth year of the Kaihuang era, he bid farewell to his master and traveled around with his bowl, seeking the true meaning. When he passed through Cangzhou (滄州) and Jizhou (冀州), he went to Yuanxing Temple (遠行寺) to visit Dharma (teaching) master Puxing (普興), and he studied the Nirvana Sutra (涅槃經), which he had never heard before. He spent four years mastering the three matters and was admired by the disciples and scholars. In the eighteenth year, he entered the capital and made offerings to Dharma (teaching) master Mingji (明及) at Baochang Temple (寶昌寺), asking him to study the Dashabhumika Sutra (地論). He also relied on Bian
才智凝法師攝大乘論。於十義熏習六分轉依無塵惟識。一期明悟。仁壽二年。又往并州武德寺沙門法棱所。聽采地持。故得十法三持畢源斯盡。四年七月。楊諒作亂。遂與同侶素杰諸師。南旋蒲坂。既達鄉壤法化大行。先講涅槃后敷攝論。並諸異部往往宣傳。及知命將鄰。偏弘地持。以為誡勖之極。特是開心之要論也。故成匠道俗並潤朱藍。結宗慈訓遠近通洽。而深護煩惱重慎譏疑。尼眾歸依初不引顧。每謂徒屬曰。女為戒垢。聖典常言。佛度出家損減正法。尚以聞名污心。況復面對無染。且道貴清顯。不參非濫。俗重遠嫌。君子攸奉。余雖不逮請遵其度。由此受戒教授沒齒未登。參謁咨請不聽入室。斯則骨梗潔己。清貞高蹈。河東英俊莫與同風。先是沙門寶澄。隋初于普救寺創營大像百丈。萬工才登其一。不卒此愿而澄早逝。鄉邑耆艾請積繼之。乃惟大造之未成也。且引七貴而崇樹之。修建十年雕莊都了。道俗慶賴欣喜相併。初積受請之夕。寢夢崖傍見二師子。于大像側連吐明珠相續不絕。既覺惟曰。狩王自在。則表法流無滯。寶珠自涌。又喻財施不窮。冥運潛開。功成斯在。即命工匠。圖夢所見於彌勒大像前。今猶存焉。其寺蒲坂之陽。高爽華博。東臨州里南望河山。像設三層巖廊四合。上坊下院赫奕相臨。園硙
田蔬周環俯就。小而成大。咸積之功。撝空樹有。皆積之力。而弊衣菲食輕財重命。普救殷贍追靜歸閑。為而不恃即處幽隱。天懷抗志頓絕人世。不令而眾自嚴。不出而物自往。僕射裴玄真寵居上宰。欽其令問頻贈香衣。刺史杜楚客。知人之重。造展求法。其感動柔靡。皆此類也。往經隋季擁閉河東通守堯君素。鎮守荒城偏師肆暴。時人莫敢竊視也。欲議諸沙門登城守固。敢諫者斬。玄素同憂無能忤者。積憤嘆內發不顧形命。謂諸屬曰。時乃盛衰法無隆替。天之未喪斯文在斯。且沙門塵外之賓。跡類高世。何得執戈擐甲為禦侮之卒乎。遂引沙門道愻神素。歷階厲色而諫曰。貧道聞人不畏死不可以死怖之。今視死若生。但懼不得其死。死而有益是所甘心。計城之存亡。公之略也。世之否泰。公之運也。豈五三虛怯而能濟乎。昔者漢欽四皓。天下隆平。魏重干木。舉國大治。今欲拘繫以從軍役。反天常以會靈祇。恐納不祥之兆耳。敢布腹心願深圖之。無宜空肆一朝自傾。於後為天下笑也公若索頭與頭。仍為本願。必縱以殘生逼充步甲者。則不知生為何生。死為何死。積陳此語傍為寒心。素初聞諫重積詞氣。但張目直視曰。異哉斯人也。何乃心氣若斯之壯耶。因舍而不問。果詣積陳懺。堯素以殺戮無度騁其毒心。加又舉意輕
陵。雖當時獲寢。而禍作其兆。卒為城人薛宗所害。自積立性剛果志決不回。遇逢瞋忿動為魚肉。既出家后。訶責本緣。挫拉無情。轉增和忍。歲登耳順。此行彌隆。習與性成。斯言不爽。以貞觀十年九月十七日。終於本寺。春秋六十有九。初積雲疾的無所苦。自知即世告門人曰。吾今七十有五。吾卒今年矣。其徒曰。師六十九矣。何遽辭耶。告曰。死生法爾。吾不懼也。且老僧將年七十。刺史貌吾增為六歲。故其命在旦夕。宜深克勵視吾所行。又曰。經不云乎。世實危脆無牢強者。去終三日鐘不發聲。逝后如舊。眾咸哀嘆。
釋德美。俗姓王。清河臨清人也。年在童稚。天然樂善。口中所演恒鋪讚唄。擁塵聚戲必先景塔。每見形像生知禮敬。由是親故密而異之。知非紹續之胤也。任從師學。十六辭親投諸林野廣訪名賢用為師傅。年至十九方蒙剃落。謹敬謙恪專思行務。雖經論備閱而以律要在心。故四分一部薄通宗系。追求善友無擇遐邇。潔然自厲不群非類。開皇末歲。觀化京師受持戒檢。禮懺為業。因往太白山誦佛名經一十二卷。每行懺時誦而加拜。人以其總持念力功格涅槃。太白九隴先有僧邕禪師。道行僧也。因又奉之而為師導。從受義業亟染暄涼。后還京輦住慧云寺。值默禪師又從請業。默即道善禪師之
神足也。善遵承信行普功德主。節約形心不衣皮帛。默從受道。聞見學之望重京都。偏歸俗眾。美依承默十有餘年。三業隨從深相器待。所以每歲禮懺將散道場。去期七日苦加勵勇。萬五千佛日別一遍。精誠所及多感徴祥。自爾至終千有餘遍。故默之弘獎福門開悟士俗廣召大眾。盛列檀那利養所歸京輦為最。積而能散。時又珍重。常于興善千僧行道。期滿䞋奉人別十縑。將及散晨外赴加倍。執事懼少依名付物。默聞告曰。何有此理不成僧義。必若約截凡聖難知。但當供養不慮虛竭。庫先無貯物出散之晨及設大會七眾俱集。施物山積新舊咸充。時又欽之。謂其志大而致遠。故使靈祇冥助也。不然誰能睹斯不懼耶。故自開皇之末。終於大業十年。年別大施。其例咸爾。默將滅度。以普福田業委於美。美頂行之。故悲敬兩田年常一施。或給衣服。或濟糇糧。及諸造福處多有匱竭。皆來祈造通皆賑給。又至夏末。諸寺受盆。隨有盆處皆送物往。故俗所謂普盆錢也。往住禪定斯事無殆。大業末歲。夏召千僧七日行道。忽感異人形服率然來。告美曰。時既炎熱。何不打餅以用供養。美曰。面易辦也。人多餅壞。何由可致。便曰。易可辦耳。且溲三十斛面。作兩日調。餅不壞也。即隨言給。但云多辦瓫水槽多貯冷水。明旦將設。半夜
便起打面捶案。鼓動人物。僧俗聚觀驚亂眼耳。須臾打切面已。將半命人煮之。隨熟內水。自往攪之。及明行餅。皆訝緊韌抽拔難斷。千人一飽咸共欣泰。試尋匠者通問失所。余有槽甕中餅。日別供僧。乃盡限期一無爛壞。合衆悲慶感通斯應。武德之始。創立會昌。又延而住。美乃于西院造懺悔堂。像設嚴華堂宇宏麗。周廊四注復殿重敞。誓共含生斷諸惡業。鎮長禮悔潔凈方等。凡欲進具必先依憑。盪滌身心方登壇位。又於一時所汲浴井忽然自竭。徒眾駐立無由洗懺。美乃執爐臨井。苦加祈告。應時泉涌。還同恒日。時共宗焉。所畜舍利藏以寶函。隨身所往必赍供養。每諸起塔祈請散之。百粒千粒隨須而給。精苦所感隨散隨滿。由是增信彌隆。勤懇不絕。又年經秋夏。常行徒跣。恐蹈蟲蟻。慈濟意也。或行般舟。一夏不坐。或學止過。三年不言。或效不輕通禮七眾。或同節食。四分之一。如斯雜行其相紛綸。即目略舒差難備舉。生常輟想專固西方。口誦彌陀。終於命盡。以貞觀十一年十二月二十六日。合掌稱佛卒于寺院。春秋六十三矣。乃送于南山鴟鳴堆。后又收骸于楩梓谷起塔。弟子等樹碑于會昌寺。侍中於志寧為文。又京邑沙門曇獻者。亦以弘福之業功格前賢。身令成范眾所推揖。所造福業隨處成焉。故光明寶閣
冠絕寰中。慈悲佛殿時所驚異。人世密爾故不廣焉。
釋慧胄。姓王。蒲州蒲坂人。少在道門樂崇福事。受具已后師表僧祇。及至立年又專禪誦。曉夕相繼偏重法華。后住京邑清禪寺。草創基構並用相委。四十餘年初不告倦。故使九級浮空重廊遠攝。堂殿院宇眾事圓成。所以竹樹森繁園圃周繞。水陸莊田倉廩碾硙。庫藏盈滿莫匪由焉。京師殷有無過此寺。終始監護功實一人。年至耳順便辭僧任。眾以勤劬經久。且令權替。及於臨機斷決。並用諮詢。寺足凈人無可役者。乃選取二十頭。令學鼓舞。每至節日設樂像前。四遠問觀以為欣慶。故家人子弟接踵傳風。聲伎之最高於俗里。遇患極困自然知卒。香湯沐浴正理衣襟。曰吾有小罪須加重病。事由營造掘鑿故也。至於終晨。言氣不昧。告弟子曰。酬債了矣。吾其去矣。尋聲而卒。春秋六十有九。即貞觀初年也。乃露骸收葬。為起方墳。就而銘之。時京邑會昌有沙門法素者。倜儻不倫。操業奇卓。雅為眾怪。本師智顗專行勸福。昔在江表。游適所至皆設萬人大會。夜告才竟明即成辦。此例非一。隋末東都嬰城自固。肌骨相望有若塊焉。寺有金像二軀各長一丈。素不忍見斯窮厄。取一融破糴米作糜喂諸餓者。須臾米盡。又取欲壞。時沙門辯相。與諸僧等拒諍不與。素曰
【現代漢語翻譯】 現代漢語譯本： 冠絕天下。慈悲佛殿時常令人驚異。但因地處人世隱秘之處，所以沒有廣泛傳播開來。 釋慧胄，俗姓王，是蒲州蒲坂人。年少時在道觀中喜歡崇尚祈福之事。受具足戒后，成為僧人的表率。到了壯年，又專心禪修誦經，從早到晚，特別注重《法華經》。後來住在京城的清禪寺，寺廟的草創和建設都由他負責。四十多年來從不懈怠，因此使得高聳的九層佛塔直插雲霄，重重回廊延伸很遠。殿堂、院落等各種事務都圓滿完成。寺廟裡竹林茂盛，園圃環繞，擁有水陸莊田、糧倉和碾米磨坊，庫房充盈，沒有哪一樣不是他努力的結果。京城裡殷實的寺廟沒有超過這座寺廟的。從始至終，他一人監管維護，功勞實在。到了六十歲，便辭去了寺廟的職務。僧眾因為他長期勤勞，就讓他暫時代理。遇到需要決斷的事情，仍然向他諮詢。寺廟裡連可以使喚的凈人都沒有，於是挑選了二十個人，讓他們學習鼓樂舞蹈。每到節日，就在佛像前演奏音樂，四方的人都來觀看，感到非常高興。因此，百姓家的子弟紛紛效仿，使得歌舞技藝達到了世俗的最高水平。他患病非常嚴重，自然知道自己要去世了。用香湯沐浴身體，整理好衣襟，說：『我有一點小罪，需要加重病來償還，這是因為營造寺廟時挖掘土地造成的。』直到早上，他的言語氣息都沒有衰弱。他告訴弟子說：『債還清了，我要走了。』說完就去世了。享年六十九歲，那是貞觀初年。於是將遺體露天火化后收骨安葬，為他建造了方形墳墓，並在上面刻了銘文。當時京城會昌寺有位沙門叫法素，他豪放不羈，行為奇特，常常被眾人視為怪異。他的老師智顗專門勸人行善積福。過去在江東一帶，他遊歷之處都設立萬人大會，晚上剛宣佈，第二天早上就能準備好，這樣的例子不止一次。隋朝末年，東都洛陽被圍困，城中百姓餓得皮包骨頭，看起來像土塊一樣。寺廟裡有兩尊金像，每尊都有一丈高。法素不忍心看到這種窮困的景象，就取出一尊融化，換成米煮粥餵給那些飢餓的人。一會兒米就用完了，他又想取另一尊。當時沙門辯相和眾僧人等阻止他，不讓他拿。法素說：
【English Translation】 English version: Unparalleled in the world. The compassionate Buddha hall often astonished people. However, because it was located in a secluded place in the human world, it was not widely known. The monk Hui Zhou (釋慧胄), whose secular surname was Wang (王), was a native of Puban (蒲坂) in Puzhou (蒲州). In his youth, he enjoyed revering and praying for blessings in Taoist temples. After receiving the full monastic precepts, he became a model for monks. In his prime, he devoted himself to Chan meditation and reciting scriptures, focusing particularly on the Lotus Sutra (法華經) from morning till night. Later, he resided at Qingchan Temple (清禪寺) in the capital, where he was responsible for the temple's founding and construction. For over forty years, he never tired, resulting in the towering nine-story pagoda reaching into the sky, and the extensive corridors stretching far. The halls, courtyards, and various affairs were all completed perfectly. The temple had lush bamboo groves, surrounding gardens, and owned land for farming and milling, with overflowing granaries and storehouses, all thanks to his efforts. No temple in the capital was as wealthy as this one. From beginning to end, he supervised and maintained it alone, his contributions being truly substantial. At the age of sixty, he resigned from his position at the temple. The monks, recognizing his long-term diligence, allowed him to serve as a temporary replacement. When decisions needed to be made, they still consulted him. The temple lacked even lay attendants to command, so he selected twenty people and had them learn drumming and dancing. During festivals, they would perform music before the Buddha statues, which people from all directions came to watch, feeling very joyful. As a result, the children of ordinary families followed suit, elevating the art of singing and dancing to the highest level in secular society. He fell seriously ill and naturally knew he was about to pass away. He bathed his body with fragrant water, straightened his robes, and said, 'I have a small sin that needs to be repaid with a severe illness, which is due to the digging during the temple's construction.' Until morning, his speech and breath did not weaken. He told his disciples, 'The debt is paid, I am leaving.' After saying this, he passed away. He was sixty-nine years old, in the early years of the Zhenguan era (貞觀). His body was cremated in the open air, and his bones were collected and buried. A square tomb was built for him, with an inscription carved on it. At that time, there was a monk named Fa Su (法素) at Huichang Temple (會昌寺) in the capital. He was unrestrained and unconventional, with extraordinary behavior, often regarded as eccentric by the public. His teacher, Zhi Yi (智顗), specialized in encouraging people to perform good deeds and accumulate merit. In the past, in the Jiangdong (江東) area, he established gatherings of ten thousand people wherever he traveled. He would announce it in the evening, and by the next morning, everything would be ready, and there were many examples of this. At the end of the Sui Dynasty, Luoyang (洛陽), the eastern capital (東都), was besieged, and the people in the city were so hungry that they were skin and bones, looking like lumps of earth. There were two golden statues in the temple, each ten feet tall. Fa Su could not bear to see such poverty, so he took one and melted it down, exchanging it for rice to cook porridge for the starving people. Soon the rice was used up, and he wanted to take the other one. At that time, the monk Bian Xiang (辯相) and other monks stopped him, refusing to let him take it. Fa Su said:
。諸大德未知至理也。昔如來因地為諸眾生。尚不惜頭目髓腦。或生作肉山。或死作大魚。以濟饑喂。如何成果。復更貪惜化形。必不然矣。素今身肉堪者亦所不惜。大德須知。今此一像若不惠給眾生城破之後亦必從毀。則墜陷多人。何如素今一身當也。眾不許之。及偽鄭降日。像先分散。如其言焉。然其言行譎詭。險而難遵。其例不一。后入京室。卒會昌寺。
釋智通姓陳。住梓州。八歲出家。為正道法師弟子。后誦法華並講在牛頭山。善持威儀奉戒貞苦。降伏皇老。士女奏章必杖之五十。遠近皆憚。寺宇成就。惟其終始。合衆畏懾無蓄私財者。常有雙鵝依時聽講。講百餘遍兩度放光。至貞觀二十三年十月十三日告眾。吾造山寺可用十萬貫。恨未周備。今便永別。言訖而卒。春秋九十七矣。小食時終。合寺房堂皆動而作白色。經一食頃。
釋慧震。姓龐。住梓州通泉寺。身長八尺。后聽皓師三論。大領玄旨。福力所被蜀部遙推。皓之還南。得袈裟二百領以贈路首。每年正月轉藏經。千人袈裟奉施無闕。常弘三論聽眾百餘。忽于高座似悶見人。語曰。西山頭好造大佛。既覺下座。領眾案行。中堪造像兩邊泉流。即命石工鐫鏨座身。高百三十尺。貞觀八年。周備成就。四面都集。道俗三萬慶此尊儀。其像口
【現代漢語翻譯】 現代漢語譯本：各位大德還不明白最根本的道理啊。過去如來還在因地修行的時候，爲了眾生，尚且不吝惜自己的頭、眼睛、骨髓和大腦。有時活著的時候化作肉山，有時死去化作大魚，來救濟飢餓的人。這樣才能成就佛果。怎麼可能成了佛，反而更貪戀和吝惜自己的化身呢？我素今的身體和血肉如果能派上用場，我也不會吝惜。各位大德要知道，現在這座佛像如果不施捨給眾生，城池被攻破之後也一定會遭到毀壞，這樣就會連累很多人。不如我素今一個人承擔下來。大家不同意他的做法。等到偽鄭投降的那天，佛像首先被分散破壞，正如他所預言的那樣。然而他的言行詭詐怪異，危險而難以遵循，這樣的例子不止一個。後來他進入京城，最終在會昌寺去世。
釋智通（Shi Zhitong，僧人名）俗姓陳，住在梓州（Zizhou，地名）。八歲出家，是正道法師（Zhengdao Fashi，法師名）的弟子。後來誦讀《法華經》（Fahua Jing，佛經名）並在牛頭山（Niutou Shan，山名）講解。他善於保持威儀，嚴守戒律，生活清苦。他甚至能降伏皇親國戚和地方官員，如果當地的士人和婦女向皇帝上奏章，他一定會用杖責打他們五十下。遠近的人都害怕他。寺廟的建設和成就，都由他一手完成。大眾敬畏他，沒有人敢私藏錢財。常有兩隻鵝按時來聽他講經。講經一百多遍的時候，曾兩次放出光芒。到了貞觀二十三年（公元649年）十月十三日，他告訴眾人說：『我建造這座山寺，大概花費了十萬貫錢，遺憾的是還沒有完全完備，現在我就要永遠地離開了。』說完就去世了。享年九十七歲。在小食時去世，整個寺廟的房屋和殿堂都震動起來，並且呈現出白色，持續了大約一頓飯的時間。
釋慧震（Shi Huizhen，僧人名）俗姓龐，住在梓州通泉寺（Tongquan Si，寺廟名）。身高八尺。後來聽皓師（Hao Shi，法師名）講解《三論》（Sanlun，佛教論著名），深刻領悟了其中的玄妙旨意。他的福力所及，受到蜀地百姓的遙遠推崇。皓師返回南方的時候，得到二百件袈裟，用來贈送給路上的僧人。每年正月都會轉藏經，施捨一千件袈裟，從不缺少。他經常弘揚《三論》，聽眾有一百多人。忽然在高座上，他好像感到睏倦，看見有人對他說：『西山頭適合建造大佛。』醒來后，他走下高座，帶領眾人勘察地形。發現中間適合建造佛像，兩邊有泉水流淌。於是他命令石匠雕刻佛像的底座，高一百三十尺。貞觀八年，全部建造完成。四面八方的人都聚集而來，僧人和俗人有三萬多人，慶祝這座佛像的落成。佛像的口...
【English Translation】 English version: The great virtuous ones do not yet understand the ultimate truth. In the past, when the Tathagata was still in the stage of cause, for the sake of all sentient beings, he did not hesitate to sacrifice his head, eyes, marrow, and brain. Sometimes, while alive, he transformed into a mountain of flesh; sometimes, after death, he became a large fish to relieve hunger. Only in this way could he achieve Buddhahood. How could he, having become a Buddha, be even more greedy and reluctant to part with his transformed body? If my body and flesh, Su Jin, can be of use, I will not hesitate to give them. Great virtuous ones should know that if this image is not given to sentient beings, it will surely be destroyed after the city is breached, and many people will be implicated. It is better for me, Su Jin, to bear it alone. The assembly did not agree with his actions. When the false Zheng surrendered, the image was the first to be scattered and destroyed, just as he had predicted. However, his words and deeds were deceitful and strange, dangerous and difficult to follow, and there are many such examples. Later, he entered the capital and eventually passed away at Huichang Temple (Huichang Si, temple name).
Shi Zhitong (Shi Zhitong, monk's name), whose secular surname was Chen, lived in Zizhou (Zizhou, place name). He became a monk at the age of eight and was a disciple of Dharma Master Zhengdao (Zhengdao Fashi, Dharma Master's name). Later, he recited the 'Lotus Sutra' (Fahua Jing, Buddhist scripture name) and lectured on it at Niutou Mountain (Niutou Shan, mountain name). He was skilled in maintaining dignified conduct, strictly observed the precepts, and lived a pure and austere life. He could even subdue imperial relatives and local officials. If the local scholars and women submitted memorials to the emperor, he would certainly have them beaten fifty times with a staff. People from far and near were afraid of him. The construction and completion of the temple were all accomplished by him. The assembly revered him, and no one dared to hoard private wealth. There were often two geese that would come to listen to his lectures on time. When he had lectured more than a hundred times, he twice emitted light. On the thirteenth day of the tenth month of the twenty-third year of the Zhenguan era (649 AD), he told the assembly, 'I have spent about 100,000 strings of cash to build this mountain temple. It is a pity that it is not yet fully complete. Now I must leave forever.' After saying this, he passed away. He was ninety-seven years old. He passed away during the minor meal time. All the houses and halls of the temple shook and turned white, lasting for about the time it takes to eat a meal.
Shi Huizhen (Shi Huizhen, monk's name), whose secular surname was Pang, lived in Tongquan Temple (Tongquan Si, temple name) in Zizhou. He was eight feet tall. Later, he listened to Master Hao (Hao Shi, Dharma Master's name) explain the 'Three Treatises' (Sanlun, Buddhist treatise name) and deeply understood its profound meaning. His blessings were widely revered by the people of the Shu region. When Master Hao returned to the south, he received two hundred kasayas (robes), which he used to give to the monks on the road. Every year in the first month, he would rotate the Tripitaka and donate a thousand kasayas without fail. He often promoted the 'Three Treatises', and there were more than a hundred listeners. Suddenly, while on the high seat, he seemed to feel drowsy and saw someone say to him, 'The head of West Mountain is suitable for building a large Buddha.' After waking up, he stepped down from the high seat and led the assembly to survey the terrain. They found that the middle was suitable for building a Buddha image, and there were springs flowing on both sides. So he ordered stonemasons to carve the base of the Buddha image, which was one hundred and thirty feet high. In the eighth year of the Zhenguan era, it was all completed. People from all directions gathered, and there were more than thirty thousand monks and laypeople celebrating the completion of this venerable image. The mouth of the image...
中放大白光。遠近同奉。先有一馬日行五百。曾經入陣余馬並死。惟此得還。至十四年七月。忽自嘶鳴。不食三日。震聞毛豎。有一異僧名為十力。語震曰。馬與主別。主當先行。來年正月十五日。日正中時應入涅槃。法師須散財物無留於後于身何益。言已而隱。莫知其由。先造藏經。請僧常轉開大施門。四遠悲敬來者皆給。至終年初又請眾僧。讀經行道作三七日。俗緣昆季內外皆集。至於八日香氣鬱勃充滿寺中。傾邑道俗共聞異香。舍散山積。至十五日氣猶不歇。從旦至午寺內樹木土地皆生蓮華。眾睹奇瑞知其即世。震曰。嘉相已現不容待滿。便行䞋施。早食訖手執香爐。繞盧舍那三匝。還於佛前䠒跪正念。大眾滿堂。不覺已逝。春秋六十有六。停喪待滿香氣猶存。兄弟三人各舍五十萬。于墓所作僧德施及以悲田。作石塔高五丈。龕安繩床。扶尸置上。經百餘日猶不委仆。道俗萬餘悲涼相結云。
釋慧云。姓王。太原人也。遠祖避地止於九江。弱年樂道。投匡山大林寺沙門智鍇而出家焉。鍇亦標領當時。有聲出世。而云慷慨時俗。精厲歸從。故得獨異恒倫不拘物累。致有大節大務偏所留心。時年二十有五。達禪師者。江淮內外所在興造。事力不遂咸來祈請。云爲寺廟毀壞故致邀延。達不許之。云以來告不申便
【現代漢語翻譯】 現代漢語譯本： 中放大白光，遠近之人一同敬奉。先前有一匹馬，日行五百里，曾經一同入陣作戰，其他的馬都死了，只有這匹馬得以返回。到了十四年七月，忽然自己嘶鳴，三天不吃東西。震公聽聞后毛髮豎立。有一位奇異的僧人，名為十力（Dasabala，佛的十種力量），告訴震公說：『馬要與主人分別了，主人應當先走一步。明年正月十五日，正午時分應當入涅槃。法師您應當散盡財物，不要留下任何東西，對於身後的您有什麼益處呢？』說完就隱去了，沒有人知道他從哪裡來。震公於是先建造藏經閣，請僧人經常誦經，廣開佈施之門，四面八方前來的人都給予施捨。到了年底年初，又請眾僧，誦經修行，做了三個七日。世俗的親戚兄弟都來了。到了第八日，香氣濃郁，充滿寺中。全城百姓和僧人都聞到了這奇異的香氣。捨棄的財物堆積如山。到了十五日，香氣仍然沒有消散。從早到中午，寺內的樹木和土地都生出了蓮花。眾人看到這奇異的祥瑞，知道他即將離世。震公說：『吉祥的徵兆已經顯現，不能等到圓滿。』於是開始佈施。早飯過後，手執香爐，繞盧舍那佛（Vairocana，報身佛）三圈，回到佛前跪拜，正念。大眾滿堂，震公不知不覺已經逝世，享年六十六歲。停放靈柩等待圓滿，香氣仍然存在。兄弟三人各自捐舍五十萬，在墓地建造僧德施以及悲田，建造了五丈高的石塔，在龕中安放繩床，將遺體扶到上面。經過一百多天，遺體仍然沒有腐爛。僧俗一萬多人悲傷地聚集在一起說。
釋慧云（Huìyún），姓王，是太原人。遠祖爲了躲避戰亂定居在九江。年輕時喜愛佛法，投奔匡山大林寺的沙門智鍇（Zhìkǎi）而出家。智鍇也是當時的首領，名聲顯赫。而慧云慷慨激昂，不落俗套，精進修行，所以能夠與衆不同，不被外物所累，對於大事要事特別留心。當時他二十五歲。達禪師（Dá Chánshī），在江淮內外到處興建寺廟，因為財力不足，都來祈求慧云的幫助。慧云爲了寺廟毀壞的事情去邀請他，達禪師沒有答應。慧云把情況告訴他，沒有再次請求便
【English Translation】 English version: A great white light shone in the middle, and people from near and far revered it together. Previously, there was a horse that traveled five hundred li a day, and had once entered battle together. All the other horses died, but only this horse was able to return. In the seventh month of the fourteenth year, it suddenly neighed and did not eat for three days. When Zhen Gong (Zhen Gong, a proper noun) heard this, his hair stood on end. There was an extraordinary monk named Shi Li (Dasabala, the ten powers of the Buddha), who told Zhen Gong: 'The horse is about to part with its master, and the master should go first. On the fifteenth day of the first month of next year, at noon, you should enter Nirvana. Dharma master, you should distribute all your wealth and leave nothing behind. What benefit will it be to you after death?' After saying this, he disappeared, and no one knew where he came from. Zhen Gong then first built a Sutra Repository, invited monks to chant scriptures regularly, and widely opened the door of charity, giving alms to all who came from all directions. At the end of the year and the beginning of the new year, he again invited monks to chant scriptures and practice, and held a ceremony for three seven-day periods. Secular relatives and brothers all came. On the eighth day, the fragrance was rich and filled the temple. All the people and monks in the city smelled this strange fragrance. The wealth given away piled up like a mountain. On the fifteenth day, the fragrance still had not dissipated. From morning to noon, lotus flowers grew on the trees and land in the temple. Seeing this strange auspicious sign, the people knew that he was about to pass away. Zhen Gong said: 'The auspicious signs have already appeared, and we cannot wait until it is complete.' So he began to give alms. After breakfast, he held an incense burner in his hand, circled around Vairocana Buddha (Vairocana, the Sambhogakaya Buddha) three times, and returned to kneel before the Buddha, with right mindfulness. The hall was full of people, and Zhen Gong passed away unconsciously, at the age of sixty-six. The coffin was placed to wait for the completion, and the fragrance still remained. The three brothers each donated five hundred thousand, and built a Sangha De Shi (Sangha De Shi, monastic donation) and a Bei Tian (Bei Tian, field of compassion) at the cemetery, and built a five-zhang-high stone pagoda, placing a rope bed in the niche, and supporting the body on it. After more than a hundred days, the body still had not decayed. More than ten thousand monks and laypeople gathered together in sorrow and said.
Shi Huiyun (Huìyún), whose surname was Wang, was from Taiyuan. His distant ancestors settled in Jiujiang to avoid war. He loved Buddhism in his youth and went to Dalin Temple on Mount Kuang to become a monk under the Shramana Zhikai (Zhìkǎi). Zhikai was also a leader at that time, with a prominent reputation. And Huiyun was generous and unconventional, diligently practicing, so he was able to be different from others, not burdened by external things, and paid special attention to major events. At that time, he was twenty-five years old. Chan Master Da (Dá Chánshī) was building temples everywhere inside and outside Jianghuai, and because of insufficient financial resources, they all came to ask for Huiyun's help. Huiyun went to invite him because of the destruction of the temple, but Chan Master Da did not agree. Huiyun told him the situation, and without asking again, he
陳死請。委身在地涕泗滂沱。流迸涂漫滿五尺許。又以頭叩地。青腫覆眼。加諸誓願曰。若不蒙赴。云亦投江。達見其意盛。歘然回意。云即前告道俗。所在迎候。披草望山。行不由徑。路值群虎。不暇駐目。延達至山。須有經始。溯流諸處檢校功德。時屬嚴冬冰擁船路。崩砂頹結屢阻舟人。云乃急系衣裳。破冰挽纜腰胯以下凌澌截肉。流血凝住不覺疲苦。自此船行二百餘里。方登所在。其懇誠難繼。並例此也。隋季末齡。中表賊亂。有林士弘者。結眾豫章偽稱楚帝。偽尚書令鄱陽胡秀才。親領士眾臨據九江。因感發心。欣寫廬山東林文殊瑞像。盡所鎮境訪監護者。道俗僉議。以云有出衆之奇。雅當此選。爐錘既辦便就镕范。光儀乃具。惟頸及脅兩處有孔。時眾未之悟也。其年秀才偽敕。所追有像色金百二十兩盛以竹筒。云以賊徒蜂起無方守護。並用付才。又以唸誦銅珠一環。遺才為信。行至宮亭。軍士乞福。才得便風舉帆前引。于江中路遭浪船沒。財物蕩盡惟人達岸。才諸無所恨。但失像色金。煩冤江畔呼嗟不絕。誓願不成深為業也。須臾金筒隨浪逆流。並遺銅珠。前後相繼。泛隱向岸就才。既獲色金。舉眾同叫歡欣無量。計被沒處至所出岸三十餘里。重而能浮。逆波相授。軍民通怪驚異靈感。及才之遇害也刃開頸
【現代漢語翻譯】 現代漢語譯本 陳慧云（陳慧云）懇切地請求。他委身於地，涕泗橫流，淚水流淌蔓延，覆蓋了五尺左右的地面。又用頭叩擊地面，額頭青腫遮蓋了眼睛。他再三發誓說，如果不能蒙受您的應允，我也將投江而死。達（僧人名）見他心意如此誠摯，忽然改變了主意。陳慧云立即告知當地的僧人和百姓，在各處迎接等候。他撥開草叢，眺望山巒，行走不走尋常路。路上遇到成群的老虎，也顧不上停下來看一眼。他迎接達（僧人名）到達山中，需要從頭開始建造寺廟。他沿著河流各處巡視，檢查功德的進展情況。當時正值寒冬，冰塊擁堵了船隻的航路，崩塌的沙石堆積阻礙了船伕。陳慧云便趕緊繫好衣裳，破開冰面，拉著纜繩，腰部以下浸泡在冰冷的河水中，冰塊割裂著他的面板，流出的血凝結住，但他卻不覺得疲憊辛苦。從此，船隻行駛了二百多里，才到達目的地。他的懇切和誠心難以效仿，這些都是可以作為例子的。隋朝末年，他的親戚發動叛亂。有個叫林士弘的人，聚集眾人，在豫章（地名）假稱楚帝。偽尚書令鄱陽（地名）人胡秀才，親自率領士兵佔據九江（地名）。因此心生感悟，欣然發願要繪製廬山東林寺的文殊菩薩瑞像。他在所管轄的境內尋訪監護此事的人。僧人和百姓都認為，陳慧云有超凡的才能，很適合擔任這個職務。熔爐和模具準備好后，就開始熔化金屬，鑄造佛像。佛像的光輝和儀態都具備了，只有頸部和脅部兩處有孔洞，當時眾人都不明白是什麼原因。那年，胡秀才假借皇帝的命令，追討佛像所需的金子一百二十兩，裝在竹筒里。陳慧云考慮到盜賊四處出沒，難以守護，便將金子全部交給胡秀才，又將一串念珠銅珠送給胡秀才作為信物。胡秀才一行人走到宮亭（地名）時，士兵們祈求保佑。胡秀才趁著順風揚帆前進，在江中遇到風浪，船隻沉沒，財物全部丟失，只有人到達岸邊。胡秀才對其他東西都不感到遺憾，只是丟失了鑄造佛像的金子，在江邊煩惱呼喊，悲嘆不已，認為誓願不能完成，實在是業障深重。過了一會兒，裝金子的竹筒隨著浪花逆流而上，連同那串銅珠，前後相繼，漂浮到岸邊，靠近胡秀才。胡秀才得到金子后，眾人一同歡呼雀躍，欣喜無量。計算從沉沒的地方到漂出的岸邊，有三十多里路。金子很重卻能漂浮，逆著水流被送回，軍民都感到驚怪，認為這是佛像的靈感顯現。等到胡秀才遇害時，刀刃砍開了他的頸部。
【English Translation】 English version Chen Huiyun earnestly pleaded. He prostrated himself on the ground, tears streaming down his face, flowing and spreading, covering about five feet of ground. He also knocked his head on the ground, his forehead swollen and covering his eyes. He repeatedly vowed, 'If I do not receive your approval, I will throw myself into the river and die.' Da (name of a monk), seeing his sincerity, suddenly changed his mind. Chen Huiyun immediately informed the local monks and people to welcome and wait in various places. He parted the grass and looked at the mountains, walking off the beaten path. Encountering groups of tigers on the road, he did not even bother to stop and look. He welcomed Da (name of a monk) to the mountain, where they needed to start building the temple from scratch. He inspected the progress of the merits along the river. At that time, it was the cold winter, and ice blocked the ship's route. Collapsing sand and rocks repeatedly hindered the boatmen. Chen Huiyun quickly fastened his clothes, broke the ice, and pulled the cable. His waist and below were immersed in the icy river water, the ice cutting his skin, the blood congealing, but he did not feel tired or bitter. From then on, the ship traveled more than two hundred li (Chinese mile), before reaching its destination. His earnestness and sincerity are difficult to emulate, and these can be taken as examples. At the end of the Sui Dynasty, his relatives launched a rebellion. There was a man named Lin Shihong, who gathered people and falsely claimed to be the Chu Emperor in Yuzhang (place name). The false Minister of the Imperial Secretariat, Hu Xiucai from Poyang (place name), personally led soldiers to occupy Jiujiang (place name). Therefore, he was inspired and gladly vowed to paint the auspicious image of Manjushri Bodhisattva in Donglin Temple on Mount Lu. He searched within his jurisdiction for someone to supervise this matter. Monks and people all believed that Chen Huiyun had extraordinary talents and was very suitable for this position. After the furnace and molds were prepared, they began to melt the metal and cast the Buddha statue. The statue's radiance and demeanor were complete, but there were holes in the neck and ribs. At that time, no one understood the reason. That year, Hu Xiucai, under the false imperial decree, demanded one hundred and twenty taels of gold for the statue, which was placed in bamboo tubes. Chen Huiyun, considering that thieves were rampant and difficult to guard against, handed over all the gold to Hu Xiucai, and also gave Hu Xiucai a string of prayer beads as a token. When Hu Xiucai and his party arrived at Gongting (place name), the soldiers prayed for blessings. Hu Xiucai took advantage of the favorable wind to raise the sails and move forward. In the middle of the river, they encountered wind and waves, the ship sank, and all the property was lost, only the people reached the shore. Hu Xiucai did not regret anything else, but only the loss of the gold for casting the Buddha statue. He was troubled and cried out by the river, lamenting that the vow could not be fulfilled, and that it was truly a deep karmic obstacle. After a while, the bamboo tube containing the gold floated upstream with the waves, along with the string of copper beads, one after the other, floating to the shore and approaching Hu Xiucai. After Hu Xiucai obtained the gold, everyone cheered and rejoiced immeasurably. It was calculated that from the place of sinking to the shore where it floated out, it was more than thirty li (Chinese mile). The gold was heavy but could float, and it was sent back against the current. The soldiers and civilians were all surprised and thought it was the inspiration of the Buddha statue. When Hu Xiucai was killed, the blade opened his neck.
脅。恰符像焉。初才之慾擊賊。以金用委叔父曉禪師。及楚都既覆群寇交侵。曉用弊布裹金。擔以避難。不免為賊所奪。既失像金取求無計。尋有賊中來者。盜金投曉。俱不知是金擔也。曉得本金。委云成就。光相超挺今在山閣。初鑄像時。有李五戒者。私發願曰。若镕金日誓然一臂。云爲模樣早成遂前期日。李氏不知已鑄。乃夢像曰。汝先愿然臂。如何違信耶。李氏夢寤。因始知之。即于像前以刀解臂。蠟布纏骨而燒焉。又感徴應。略其事也。云以江介威紆。累逢草竊。經論乃積。而戒律未弘。遠趣帝京躬參學府。值首律師當陽開化。大適本志悲喜交並。采掇行務有聞朝省。下敕令住弘福。而形貌長偉。骨面多髯。言晤成章。眾所知識。偏能讀誦。頗盛威容。故齋福大集。恒居坐首。群公卿士側席虛心。一舉五卷須臾尋了。未聞𠲿噎莫不嘉尚。然其程器。即目故略敘之。
論曰。夫住持之相。其例乃多。包舉精博要惟二種。道法弘世。則靜倒絕其生源。相法所持。則導昏開其耳目。宗途既闡。萬代奉其風規。雖或中微。終亦依之成則昔如來創化。寺開須達之源。塔現古今初惟積土之漸。沿斯已後福事彌隆。無憂之碣林繁。有信之園星布。自摩滕入洛。其相先揚。建寺以宅僧尼顯福門之出俗。圖繪以開依信。知
化主之神工。故有列寺將千繕塔數百。前修標其華望。後進重其高奇。遂得金剎干云。四遠瞻而懷敬。寶臺架迥。七眾望以知歸。並弘道之初津。攝度之權術也。至如引風治閣。出慧達之深誠。傳聲停毒。寔智興之通感。僧明志開遺寄。僧晃操動幽明。達公因治水而集材。美上假冥聖而陳供。慧云貞烈。黃金以之不沈。道積抗言。白刃由斯不拔。若斯監護。不蔑由來。然則經理眾事。論陳退沒。並由志節素少情非巧能。致涉艱違便虧誓願。功敗垂成。義當斯也。昔如來在世。躬治院門。大集僧務。非聖不履。迦葉之營五寺。恒預蹋泥。目連之任月直。常供掃地。是以福事之來。導引逾遠。下凡祖習。故是常科。而頃世惰窳每多欺負。睹涂塔為庸夫。謂引材為豎伍。出道無宜。行施入俗有絕清心。斯語不倫殊乖正則。故天報為貴。尚行乞於人間。聖果為高。猶被餓于僧部。斯徒眾矣。略舉可知。是以福智二嚴。空有兩諦。大經大論盛列綱猷。即可師承難為排斥。且自世有諸福。其流多雜。倚傍了經陳揚疑偽。隋祖開皇之始。釋教勃興。真偽混流恐乖遺寄。乃敕沙門法經。定其正本。所以人中造者五百餘卷。同並燔之。余不盡者隨方間出。比諸經藏惟錄正本。通數則有三萬余卷。已外別生雜集。並不寫之至於疑偽時復抄錄
。斯由未曾陶練故致此涉。試為論之。至如藥師行事。源出宋朝。比用在疑。頗存沿俗。隋煬洛水彥琮所翻。義節全同。文鋪少略。斯則梵本有據。祈福之元宰也。但以世惟相有非相。何以曉心。大聖逗機任物。而敷此要。如說行者必致攘除。恐涉懷己自虧名實。故彼文云。口為說空。行在有中。誠言得矣。或有精專懇苦厚供彌隆而所祈無應者。則往業堅明。定須酬償。故文云。惟除宿殃余則可脫。然則業無永定。皆可轉除。任業增生。無成聖義。故經明懺止約內心。有愧則亡。無慚斯有。三報輕重具顯涅槃。六根淳薄亦陳實觀。是知宿殃不請。例是別時。通諸理教義須隱括。又有普賢別行金光總懺。多歸清眾事乖通俗。比有行事執著者多。遍告雖來皆虧法利。故彼文云。諸業障海從妄想生。還須體妄。乃傾前業。今則緣念彼此。我所兩存倒想逾增。故難遭聖義應。塵無以表達真。識有以明通俗。在凡下位行漸若斯。順舊常熏理非筌悟。梁初方廣。源在荊襄。本以厲疾所投祈誠悔過。哀茲往業悲慟酸涼。能使像手摩頭。所苦欻然平復。同疾相重遂廣其塵。乃依約諸經抄撮成部。擊聲以和動發恒流。談述罪緣。足使汗垂淚瀉。統括福慶。能令藏府俱傾。百司以治一朝萬化惟通一道被時濟世。諒可嘉之。而恨經出非本。事
【現代漢語翻譯】 現代漢語譯本 斯乃由於未曾精進修習的緣故，才導致如此困惑。試著討論一下。至於藥師法門的行事，源於宋朝，如今使用時頗有疑慮，大多是沿襲舊俗。隋煬帝時期，彥琮翻譯的（藥師經），義理和章節完全相同，只是文字鋪陳稍微簡略。這說明梵文原本是有依據的，是祈求福報的重要方法。但是世人只相信有相之物，不相信無相之理，如何才能明白心性呢？大聖（指佛）隨機應變，根據不同的人而施以不同的教法，才宣說了這個要義。如果說修行者一定能消除災禍，恐怕會讓人覺得是爲了自己而修行，從而損害名聲和實際。所以經文說，『口中說著空，行在有中』，這話確實說得對。或者有人非常精進、懇切、供養豐厚，但所祈求的事情卻沒有應驗，這是因為過去的業力非常強大，一定要償還。所以經文說，『只有宿世的罪業無法脫離，其餘的都可以脫離』。既然如此，那麼業力並非永遠不變，都是可以轉變消除的。如果任由業力增長，就無法成就聖人的意義。所以經中明確說明，懺悔在於約束內心，有慚愧之心，罪業就會消亡，沒有慚愧之心，罪業就會存在。三報（現報、來報、后報）的輕重，涅槃經中都詳細地顯示了，六根的清凈程度，也陳述了真實的觀察。由此可知，宿世的罪業不消除，通常是因緣未到。通達各種義理和教法，必須加以概括。還有普賢菩薩的別行法門，金光明經的總懺法門，大多是為僧眾而設，不適合普通百姓。現在有些修行人執著于這些法門，即使普遍告知，也會損害法益。所以經文說，『諸業障海從妄想生，還須體悟妄想的虛幻，才能傾覆過去的業力』。現在的人，緣念彼此，『我』和『我所』都存在，這樣倒置的妄想只會增加。所以很難遇到聖義的應驗。塵世的語言無法表達真理，知識可以用來溝通世俗。在凡夫的地位上，修行逐漸像這樣，順應舊有的習慣，道理並非真正的領悟。梁朝初期，方廣懺法，起源於荊襄地區，最初是因為流行疾病，人們通過祈誠懺悔來消除災禍。哀嘆過去的罪業，悲慟酸楚，能夠使佛像的手摩頂，所受的痛苦立刻平復。相同疾病的人互相傳播，於是廣泛地流傳開來。於是依據各種經典，抄錄撮合而成一部懺法。敲擊法器以和諧聲音，引發恒常的流動。談論罪業的因緣，足以使人汗流浹背，淚如雨下。統括福報和喜慶，能夠使人身心俱傾。用百官來治理，一朝之間萬物變化，只有一道真理可以通行於世，救濟世人，確實值得讚揚。但遺憾的是，這部經不是原本的經文，事情...
【English Translation】 English version This is due to not having diligently practiced, which leads to such confusion. Let's try to discuss it. As for the practices of the Bhaisajyaguru (Medicine Buddha) Dharma (Yao Shi Fa Men), they originated in the Song Dynasty, and now their use is somewhat doubtful, mostly following old customs. During the Sui Dynasty, Emperor Yang, Yancong translated the (Bhaisajyaguru Sutra), the meaning and chapters are completely the same, only the textual arrangement is slightly simpler. This shows that the Sanskrit original has a basis, and it is an important method for praying for blessings. But people only believe in things with form (相, xiàng), and do not believe in the principle of formlessness (非相, fēi xiàng), how can they understand the nature of mind? The Great Sage (大聖, Dàshèng, referring to the Buddha) adapts to circumstances and teaches different methods according to different people, and then expounds this essence. If it is said that practitioners will certainly eliminate disasters, I am afraid that people will think that they are practicing for themselves, thus damaging their reputation and reality. So the scripture says, 'The mouth speaks of emptiness, the practice is in existence,' this is indeed correct. Or some people are very diligent, sincere, and offer generous offerings, but what they pray for is not fulfilled, this is because the past karma is very strong and must be repaid. So the scripture says, 'Only the sins of past lives cannot be escaped, the rest can be escaped.' Since this is the case, then karma is not forever fixed, it can all be transformed and eliminated. If karma is allowed to grow, the meaning of becoming a saint cannot be achieved. Therefore, the sutra clearly states that repentance lies in restraining the mind, with a sense of shame, sins will disappear, without a sense of shame, sins will exist. The severity of the three retributions (三報, sān bào, present retribution, future retribution, subsequent retribution), the Nirvana Sutra shows in detail, the purity of the six senses (六根, liù gēn) also states the true observation. From this, it can be known that the sins of past lives are not eliminated, usually because the conditions have not arrived. To understand various meanings and teachings, it must be summarized. There is also the separate practice of Samantabhadra Bodhisattva (普賢, Pǔxián), the general repentance of the Golden Light Sutra (金光, Jīnguāng), mostly for the Sangha (清眾, qīng zhòng), not suitable for ordinary people. Now some practitioners are attached to these methods, even if they are widely informed, it will damage the benefits of the Dharma. So the scripture says, 'All the seas of karmic obstacles arise from delusion, and one must realize the illusion of delusion in order to overturn the past karma.' Now people, mindful of each other, 'I' and 'my' both exist, this reversed delusion will only increase. Therefore, it is difficult to encounter the fulfillment of the holy meaning. The language of the mundane world cannot express the truth, knowledge can be used to communicate with the secular world. In the position of ordinary people, practice gradually becomes like this, following old habits, the truth is not truly understood. In the early Liang Dynasty, the Fang Guang Repentance Method (方廣懺法, Fāng Guǎng Chànfǎ), originated in the Jingxiang area, initially because of the epidemic, people eliminated disasters through sincere repentance. Lamenting the sins of the past, grief and sorrow, can make the hand of the Buddha statue touch the head, and the suffering is immediately relieved. People with the same disease spread to each other, so it spread widely. So according to various scriptures, excerpts were compiled into a repentance method. Striking musical instruments to harmonize the sound, triggering a constant flow. Talking about the causes of sins is enough to make people sweat and tears. Summarizing blessings and joy can make people's body and mind exhausted. Using hundreds of officials to govern, in one morning all things change, only one truth can pass through the world, saving the world, it is indeed worthy of praise. But the regret is that this scripture is not the original scripture, things...
須品藻六根大懺。其本惟梁武帝親行情矜默識。故文云。萬方有罪。在予一人。當由根識未調。故使情塵濫染。年別廣行。舍大寶而充儓仆。心力所被感地震而天降祥。是稱風靡郁成恒則。有陳真觀。因而廣之。但為文涉菁華。心行頗淡。原夫懺悔之設。務在專貞。欲使肝膽露于眾前。慚愧成於即日。固得罪終福始。言行可依。如文宣之制凈住。言詞可屬。引經教如對佛。述厭欣如寫面。卷雖二十。覽者不覺其繁。文乃重生。讀人不嫌其妨。世稱筆海。固匪浮言。又有妄讀懺文行於悔法。罪事叢雜不解。位以十條。因構煩拏。未知本於三惱。浪誦盡紙。昏憒通於自他。為師難哉。墮負歸於彼此。如斯遣累未曰清澄。固約前論薄為準的。六道慈懺源亦同前。事在歲終方行此祀。道別開奠海陸之味畢陳。隨趣請祝。慈悲之意弘矣。原夫。六道至果趣別重輕。人含十等之差。余則舉例可悉。阿含所述入處鬼道。有親供祭心生隨喜。心喜身飽故曰充飢。非由供福業令自受。以正法義理有所從。無有自作他人受果。斯則目連飯母事也。自外五趣報局所收。隨報位隔無由通給。今則道別陳奠。恐非臨饗。然又報得諸通。事含生趣不妨他心徹視待會而從祭酹。自此已外其例難收。或度星安宅決明罪福。占察投輪懷疑結線。同歸淺俗未
入深經。然罪積由來福興伊始。俱惟妄想而善卦難諧。愚凡所履諒參其用。又有不揆份量登冒聖賢。端然思道克成位地。此並想心懷道不識道是妄心知妄思心不起有起實歸惟識。識心達俗知何不為。用此投輪應分業相。又有方等佛名般舟誦咒。多以夢王表凈。準此用顯澆淳。且夢惟冥妄想像尚取依憑。況在現輪舉擲其心可準。若夫惑業所起。梯構有因。惑必違理而生。故懺務觀其理。業生依事而起。故懺還須緣。事悔必勤身營構。慚愧為其所宗。理悔必析破我人。知妄是其大略。並如別錄。悔法廣之。是知釋宗一化。大較三門。若樂罪時須弘福事。因修福故便起想著。則應破遣教思理觀。如斯易奪集業可期。若滯此三全乖教意。惟夫。大聖垂世末欲增生。福順情欣。還資故習。義須思擇。斷結入道。斯言極矣。世不達者。以福為道。耽附情纏。用為高勝。正是戒見二結所收。我倒常行。何能遣縛。是以通人。審權實之有從。達界系之無爽。明惑性之重輕。曉份量之優劣。莫不以罪障天人一向須舍。福為有基雖行不普。由諸八禪滯情六度不凈事觀及世順善皆為有法。大論明言計並封心故非道業。至如色有初定。凡聖通行。非想極居。無生不止。終乖出要未靜輪迴。但為封迷不厭故也。況以亂善用充靜業。有識聞之足為殷
鑒。流俗儒素尚捐固我之心。但謂我能行之。故非清蕩所攝。豈得心用浮動。觸境增迷妄計為道。一何可笑。復聞福為有本潛神不修。身行處世何能無事。事涉罪福理必通知。且如衣食四資。無時不假。佛製取納。惟依觀門。輕侮對治。斯誠罪也。奉觀勤行。斯誠福也。謂我能行。便成違理。我不能行。又是違事。違事則業系三途。違理則福纏諸欲。在凡使性何能靜心。入止正見方傾苦趣。故知因修世相知何不為。惟勤觀用漸當缺有。不爾沉淪還歸無始。伊我同舟可不免哉。
續高僧傳卷第二十九 大正藏第 50 冊 No. 2060 續高僧傳
續高僧傳卷第三十
大唐西明寺沙門釋道宣撰
雜科聲德篇第十 正傳十二 附見八
陳楊都光宅寺釋慧明傳一
高齊鄴下沙門釋道紀傳二
隋京師定水寺釋法稱傳三(智云)
隋杭州靈隱山天竺寺釋真觀傳四
隋蘇州棲霞寺釋法韻傳五
隋東都慧日道場釋立身傳六(慧寧 廣壽)
隋西京日嚴道場釋善權傳七(法綱)
隋東都慧日道場釋智果傳八(玄應 智騫)
隋京師日嚴道場釋慧常傳九(道英 神爽)
唐京師玄法寺釋法琰傳十
唐京師定水寺釋智凱傳十一
【現代漢語翻譯】 現代漢語譯本： 鑑於世俗儒生的習氣，仍然固守著自己的想法。只是認為我能夠做到，所以不受清凈空寂的境界所攝持。怎麼能讓心念浮動，接觸外境就增加迷惑，還妄想這樣就是修行呢？這真是太可笑了。又聽說，福報是有根本的，卻不潛心修行，身處世間怎麼可能沒有事情發生呢？事情涉及到罪與福，道理必須明白通達。比如衣食等生活必需品，無時無刻不在依賴外物。佛教的制度規定，接受供養，唯一依據觀想之門。輕視和違背對治之法，這確實是罪過。奉行觀想，努力修行，這確實是福報。認為我能夠做到，就變成了違背道理。認為我不能做到，又是違背了實際。違背實際，就會被業力束縛在三惡道。違背道理，就會被福報纏繞在各種慾望之中。在凡夫的境界中放縱本性，怎麼能夠靜下心來？進入止觀的正見，才能傾覆痛苦的境地。所以要知道，因為修行世間相，為何不去做呢？只要勤于觀想，逐漸減少對有相的執著。不然就會沉淪，最終迴歸到無始的輪迴。我們同在一條船上，難道可以避免嗎？
《續高僧傳》卷第二十九 《大正藏》第 50 冊 No. 2060 《續高僧傳》
《續高僧傳》卷第三十
大唐西明寺沙門釋道宣撰
雜科聲德篇第十 正傳十二 附見八
陳楊都光宅寺釋慧明傳一
高齊鄴下沙門釋道紀傳二
隋京師定水寺釋法稱傳三(智云)
隋杭州靈隱山天竺寺釋真觀傳四
隋蘇州棲霞寺釋法韻傳五
隋東都慧日道場釋立身傳六(慧寧 廣壽)
隋西京日嚴道場釋善權傳七(法綱)
隋東都慧日道場釋智果傳八(玄應 智騫)
隋京師日嚴道場釋慧常傳九(道英 神爽)
唐京師玄法寺釋法琰傳十
唐京師定水寺釋智凱傳十一
【English Translation】 English version: Considering the habits of common Confucian scholars, they still stubbornly cling to their own ideas. They merely think that I am capable, so they are not restrained by the realm of pure emptiness. How can one allow the mind to be agitated, increasing delusion upon contact with external circumstances, and falsely consider this to be practice? This is truly laughable. Furthermore, it is heard that blessings have a root, yet one does not diligently cultivate the mind. How can one be without affairs while living in the world? When affairs involve sin and merit, the principles must be understood thoroughly. For example, clothing, food, and other necessities are constantly dependent on external things. The Buddhist precepts stipulate that receiving offerings should solely rely on the gate of contemplation. To despise and violate the antidotes is indeed a sin. To uphold contemplation and diligently practice is indeed a blessing. To think that I am capable becomes a violation of principle. To think that I am not capable is also a violation of reality. Violating reality will bind one to the three evil paths through karma. Violating principle will entangle one in various desires through blessings. In the realm of ordinary beings, indulging one's nature, how can one quiet the mind? Entering the correct view of cessation and contemplation is the only way to overturn the realm of suffering. Therefore, know that since one cultivates worldly appearances, why not do it? As long as one diligently contemplates, one will gradually diminish attachment to existence. Otherwise, one will sink and ultimately return to beginningless samsara. We are in the same boat; can we avoid this?
Continued Biographies of Eminent Monks, Volume 29 Taisho Tripitaka, Volume 50, No. 2060, Continued Biographies of Eminent Monks
Continued Biographies of Eminent Monks, Volume 30
Composed by Śramaṇa Daoxuan of Ximing Temple in the Great Tang Dynasty
Chapter 10 on Miscellaneous Virtues of Voice; 12 Main Biographies; 8 Supplementary Accounts
Biography 1 of Śramaṇa Huiming of Guangzhai Temple in Yangdu, Chen Dynasty
Biography 2 of Śramaṇa Daoji of Ye City under the High Qi Dynasty
Biography 3 of Śramaṇa Facheng of Dingshui Temple in the Sui Capital (Zhiyun)
Biography 4 of Śramaṇa Zhenguan of Tianzhu Temple on Lingyin Mountain in Hangzhou, Sui Dynasty
Biography 5 of Śramaṇa Fayun of Qixia Temple in Suzhou, Sui Dynasty
Biography 6 of Śramaṇa Lishen of Huiri Dojo in the Eastern Capital, Sui Dynasty (Huining, Guangshou)
Biography 7 of Śramaṇa Shanquan of Riyan Dojo in the Western Capital, Sui Dynasty (Fagang)
Biography 8 of Śramaṇa Zhiguo of Huiri Dojo in the Eastern Capital, Sui Dynasty (Xuanying, Zhiqian)
Biography 9 of Śramaṇa Huichang of Riyan Dojo in the Capital, Sui Dynasty (Daoying, Shenshuang)
Biography 10 of Śramaṇa Fayan of Xuanfa Temple in the Capital, Tang Dynasty
Biography 11 of Śramaṇa Zhikai of Dingshui Temple in the Capital, Tang Dynasty
唐京師法海寺釋寶巖傳十二
釋慧明。不知何人。貌儀象胡。故世以胡明為目。然其利口奇辯鋒涌難加。摛體風雲銘目時事。吐言驚世聞皆諷之。后乃聽采經論。傍尋書史。捃掇大旨不存文句。陳文御世多營齋福。民百風從其例遂廣。眾以明騁炫唇吻機變不思。諸有唱導莫不推指。明亦自顧才力有餘。隨聞即舉。牽引古今包括大致。能使聽者欣欣恐其休也。宣帝在位大建五年。將事北征觀兵河上。已遣大都督程文季等。領軍淮浦與齊對陣。雄氣相傾。帝甚憂及。乃于太極殿命龜卜之。試卦腹文颯然長裂。君臣失色為不祥也。即請百僧齋。時一會臨中。獊猝未測所由。及行香訖乃陳卜意。明抗聲敘致又述緣曰。卜征龜破。可謂千里路通。既其文季前鋒豈不一期程捷。時以為浮飾也。至四月中。次大小峴與齊大戰。俘虜援兵二十餘萬。軍次譙合。呂梁彭越前無橫陣。故下敕云。今歲出師薄伐邊服。所獲梁土。則江淮二百許城。東西五千餘裡。然龜腹長文號千里也。遠驗明言宛同符契。故明承此勢。為業復隆。偏意宗猷。達悟登白者。其量弘矣。不測其終。
釋道紀。未詳氏族。高齊之初。盛弘講說。然以成實見知。門學業成分部結眾。紀用欣然。以教習之功成遺業也。天保年中。秋初立講。紀引眾首。出
【現代漢語翻譯】 現代漢語譯本 唐京師法海寺釋寶巖傳十二
釋慧明（Hui Ming）。不知是哪裡人。相貌像胡人。所以世人都稱他為胡明。然而他口才極好，辯論時鋒芒畢露，難以抵擋。文章寫得像風起雲涌一般，對時事銘記在心。說出的話語驚世駭俗，人們都私下議論他。後來他開始聽取和採納經論，廣泛地搜尋各種書籍史料，抓住其中的主要意思，不拘泥於字句。他經常向皇帝陳述文章，為國家祈福。百姓們紛紛效仿，因此這種做法就流傳開來。人們認為慧明善於賣弄口舌，機變而不善於思考。所以凡是有倡導佛法的人，沒有不推舉他的。慧明也自認為才力有餘，聽到什麼就立刻發表意見，牽引古今，包括大致，能使聽眾聽得津津有味，唯恐他停止。宣帝在位的大建五年，將要出兵北征，在河上檢閱軍隊。已經派遣大都督程文季等人，率領軍隊駐紮在淮浦，與北齊軍隊對陣，雙方氣勢相傾，皇帝非常憂慮。於是在太極殿命令用龜甲占卜。占卜時龜甲上的紋路突然裂開得很長，君臣都驚慌失色，認為是不祥之兆。於是就請來一百個僧人做齋。當時大家聚集在一起，突然發生這種事情，不知道是什麼原因。等到行香完畢，才陳述占卜的意思。慧明高聲敘述，又說明緣由說：『占卜出征，龜甲破裂，這可以說是千里之路暢通無阻。既然程文季是前鋒，難道不是很快就能取得勝利嗎？』當時人們認為這是虛飾之言。到了四月中，在大小峴與北齊軍隊大戰，俘虜和援兵二十多萬人。軍隊駐紮在譙合。呂梁和彭越以前沒有橫陣。所以皇帝下敕書說：『今年出兵攻打邊境，所獲得的梁地，就有江淮一帶二百多座城池，東西長達五千多里。』龜甲上的長紋，正應了千里之說。遙遠地驗證了慧明的話，完全如同符契一般。所以慧明憑藉著這個勢頭，事業再次興隆。他特別注重佛法的宗旨，通達領悟的人，他的度量是多麼的弘大啊！無法預測他的結局。
釋道紀（Dao Ji）。不清楚他的氏族。北齊初期，盛行弘揚講說佛法。然而他以精通《成實論》而聞名。他的門徒學業有成，分部結眾。道紀很高興，認為自己以教習的功勞成就了遺業。天保年間，秋初開始講經。道紀帶領眾人首先...
【English Translation】 English version Record of Monk Bao Yan of Faha Temple in the Capital During the Tang Dynasty, Part 12
Monk Hui Ming (Hui Ming). His origins are unknown. His appearance resembled that of a 'Hu' person (a general term for non-Han people from the north and west). Therefore, people referred to him as 'Hu Ming'. However, he was extremely eloquent, and his arguments were sharp and difficult to counter. His writings were like a storm, and he kept current events in mind. His words were shocking, and people gossiped about him in private. Later, he began to listen to and adopt sutras and treatises, extensively searching through various books and historical materials, grasping the main ideas without being bound by the literal wording. He often presented essays to the emperor, praying for the country's well-being. The common people followed suit, and this practice spread. People believed that Hui Ming was skilled at manipulating words, clever but not thoughtful. Therefore, anyone who advocated Buddhism would recommend him. Hui Ming also considered himself to have ample talent, and he would immediately express his opinions upon hearing anything, drawing on the past and present, encompassing the general principles, and able to make listeners enjoy it, fearing that he would stop. In the fifth year of the Dajian era during Emperor Xuan's reign, he was about to launch a northern expedition and reviewed the troops on the river. He had already dispatched Grand General Cheng Wenji and others to lead troops to station at Huaipu, confronting the Northern Qi army. The two sides' momentum was clashing, and the emperor was very worried. Therefore, he ordered a tortoise shell divination in the Taiji Hall. During the divination, the lines on the tortoise shell suddenly cracked very long, and the emperor and his ministers were alarmed, considering it an ominous sign. So they invited a hundred monks to perform a fast. At that time, everyone gathered together, and this sudden event occurred, and they did not know the reason. After the incense offering was completed, they explained the meaning of the divination. Hui Ming loudly narrated and explained the reason, saying: 'Divining for the expedition, the tortoise shell cracked, which can be said to be a thousand-mile road is unobstructed. Since Cheng Wenji is the vanguard, wouldn't he be able to achieve victory soon?' At that time, people thought this was a superficial statement. In the fourth month, they fought a great battle with the Northern Qi army at Daxiao Xian, capturing more than 200,000 prisoners and reinforcements. The army was stationed at Qiaohe. Lü Liang and Peng Yue had no horizontal formations before. Therefore, the emperor issued an edict saying: 'This year, we sent troops to attack the border, and the Liang land we have obtained includes more than 200 cities in the Jianghuai area, extending more than 5,000 li from east to west.' The long lines on the tortoise shell corresponded to the saying of a thousand miles. Remotely verifying Hui Ming's words, it was completely like a talisman. Therefore, Hui Ming took advantage of this momentum, and his career flourished again. He especially emphasized the tenets of Buddhism, and those who understood and realized it, how great was his measure! It is impossible to predict his ending.
Monk Dao Ji (Dao Ji). His clan is unknown. In the early Northern Qi Dynasty, the practice of promoting and lecturing on Buddhism was prevalent. However, he was known for his expertise in the Tattvasiddhi Shastra (Chengshi Lun). His disciples were accomplished in their studies, forming groups in different areas. Dao Ji was very happy, believing that he had accomplished a legacy through his teaching efforts. In the Tianbao era, he began lecturing in early autumn. Dao Ji led the crowd first...
鄴城南。彼舊門人又引眾入。正於閫側欻爾相值。紀曰。卿從何來。殊無禮也。如何師範輒抗拒耶。既不傾屈。理宜下道。彼曰。法鼓競鳴。利建斯在。聲榮之望。師資焉有。紀不答。自為下道出于城外。回首告其屬曰。吾講成實。積三十載。開悟匠導望有功夫。解本擬行斯遺誡也。今解而不行還如根本不解矣。徒失前功終無後利。往不可追來猶可及。請並返京。吾當別計。乃退掩房戶。廣讀經論。為彼士俗而行開化。故其撰集名為金藏論也。一帙七卷。以類相從。寺塔幡燈之由。經像歸戒之本。具羅一化大啟福門。論成之後。與同行七人出鄴郊東七里而頓。周匝七里。士女通集為講斯論。七日一遍。往必荷擔不恥微行。經書塔像為一頭。老母掃帚為一頭。齊佛境內有塔斯掃。每語人曰。經不云乎。掃僧地如閻浮。不如佛地一掌者。由智田勝也。親供母者。以福與登地菩薩齊也。故其孝性淳深。為之縫補衣著食飲。大小便利必身經理。不許人兼。有或助者。紀曰。吾母也。非他之母。形骸之累並吾身也。有身必苦。何得以苦勞人。所以身為苦先。幸勿相助。因斯以勵道俗。從者眾矣。又復勸人奉持八戒。行法社齋不許屠殺。所期既了又轉至前。還依上事周曆行化。數年之間繞鄴林郊。奉其教者十室而九。有同侶者故往
候曰。比行化俗。何如道耶。紀曰。彼講可追。今則無悔。既往不咎。知復何言。后遭周氏吞併玄教同廢。呼嗟俗壤每崇斯業。及開法始更廣其門。故彼論初云邪見者是也。所以世傳。何隱論師造金藏論。終惟紀也。故改名云。然其所出抄略正文。深可依準。后不測其終。
釋法稱。江南人。通諸經聲清響動眾。陳氏所化舉朝奉之。又善披導即務標奇。雖無希世之明。而有隨機之要。隋平南服。與白雲經師。同歸秦壤。住興善寺。每引內禁。敘論正義開納帝心。即敕正殿常置經座。日別差讀經。聲聲不絕。聽覽微隙即問經旨。遂終升遐。晚住定水。與云同卒。俱八十餘。仁壽年也。時有智云。亦善經唄。對前白者。世號烏雲。令望所高聲飛南北。每執經對御。向振如雷。時慘哀囀。停駐飛走。其德甚眾。秘不泄之。故無事緒可列。又善席上談吐驚奇。子史丘索都皆諳曉。對時引挽如宿構焉。隋煬在蕃。彌崇敬愛。召入慧日。把臂朋從。欣其詞令故也。年登五十卒于京師。王悲惜焉數日不出。廣為追福。又教沙門法論為之墓誌見於別集。
釋真觀。字聖達。吳郡錢唐人。俗姓范氏。祖延蒸給事黃門侍郎。父兌通直散騎常侍。母桓氏溫良有德。嘗悱憤無胤。潔齋立誓。誦藥師觀世音金剛波若。愿求智子紹嗣名
【現代漢語翻譯】 現代漢語譯本： 侯君集問道：『用佛教教義去教化百姓，和道教相比怎麼樣呢？』 紀僧藏回答說：『道教的講論還可以追溯，但現在已經無法挽回了。過去的事情不再追究，知道這些還說什麼呢？』 後來，周氏吞併了其他政權，玄學（道教）也一同被廢除。感嘆世俗之人總是推崇這些（佛教）。等到開始弘揚佛法時，更加擴大了佛教的門徑。所以紀僧藏在《論》的開頭說持邪見的人就是指這種情況。 因此世間流傳，何隱論師所造的《金藏論》，最終還是紀僧藏完成的。所以改名為《金藏論》。然而其中所引用的內容，都是從經文正文抄錄的，非常可以作為依據。後來不知道他的結局如何。
釋法稱，是江南人。精通各種佛經，聲音清亮，感動眾人。陳朝所教化的人，舉朝都信奉他。又擅長講解佛經，總是標新立異。雖然沒有驚世駭俗的才能，但有隨機應變的要領。隋朝平定南方后，與白雲經師一同歸順了秦朝的統治。住在興善寺。經常被召入宮中，講述正義的佛理，開啟並接納皇帝的心意。皇帝就下令在正殿常設經座，每天安排人輪流讀經，誦經的聲音不絕於耳。皇帝在聽政的空隙，就詢問經書的要旨。最終圓寂昇天。晚年住在定水寺，與白雲經師一同去世，都活了八十多歲，是仁壽年間的事情。 當時有位智云，也擅長唱誦佛經，與之前的白雲經師齊名，世人號稱『烏雲』。他的名望很高，聲音傳遍南北。每次拿著經書在皇帝面前，聲音洪亮如雷。時而悲慘哀婉，使飛鳥停止飛翔，行人停止腳步。他的德行很多，但都秘而不宣。所以沒有事蹟可以列舉。又擅長在席上談吐，言語驚奇。子書、史書、丘書、索書，都非常熟悉。應對時事，就像事先構思好的一樣。隋煬帝還在藩王的時候，就非常崇敬愛戴他。召入慧日道場，拉著他的手臂，像朋友一樣相處，欣賞他的文采和口才。年過五十歲在京城去世。隋煬帝非常悲痛惋惜，數日不出。廣泛地為他追福。又教沙門法論為他撰寫墓誌銘，可以在別的文集中看到。
釋真觀，字聖達，吳郡錢塘人（今浙江杭州）。俗姓范氏。祖父范延蒸，擔任給事黃門侍郎。父親范兌，擔任通直散騎常侍。母親桓氏，溫和善良有德行。曾經因為沒有兒子而苦惱，於是齋戒立誓，誦讀《藥師經》、《觀世音經》、《金剛經》、《般若經》，希望求得一個有智慧的兒子來繼承家業。
【English Translation】 English version: Hou Junji asked: 'How does using Buddhist teachings to civilize the people compare to Daoism?' Ji Sengzang replied: 'Daoist discourses can still be traced, but now it's irreversible. The past is not to be blamed. Knowing this, what more is there to say?' Later, the Zhou clan annexed other regimes, and Xuanxue (Daoism) was abolished along with them. It is lamented that worldly people always revered these (Buddhism). When the propagation of Dharma began, the gates of Buddhism were further widened. Therefore, Ji Sengzang said at the beginning of his 'Treatise' that those who hold heretical views are referring to this situation. Therefore, it is said in the world that the 'Jin Zang Treatise' created by the master He Yin was eventually completed by Ji Sengzang. So it was renamed 'Jin Zang Treatise'. However, the content quoted therein is all copied from the original text of the scriptures, which can be used as a basis. Later, his ending is unknown.
釋法稱 (Shì Fǎchēng), was a native of Jiangnan. He was proficient in various Buddhist scriptures, and his voice was clear and moving to the masses. Those who were civilized by the Chen dynasty all revered him. He was also good at explaining the scriptures, always being innovative. Although he did not have world-shattering talent, he had the key to adapting to circumstances. After the Sui dynasty pacified the South, he returned to the Qin territory with the master Baiyun. He lived in Xing'an Temple. He was often summoned to the palace to narrate the righteous Buddhist principles, opening and accepting the emperor's mind. The emperor then ordered that a scripture seat be set up in the main hall, and people were arranged to recite the scriptures in turn every day, and the sound of reciting the scriptures was endless. The emperor would ask about the essence of the scriptures during the gaps in listening to politics. He eventually passed away and ascended to heaven. In his later years, he lived in Dingshui Temple and died with Baiyun, both living to be over eighty years old, during the Renshou years. At that time, there was a Zhiyun, who was also good at chanting Buddhist scriptures, and was as famous as the previous Baiyun, and the world called him 'Black Cloud'. His reputation was very high, and his voice spread throughout the north and south. Every time he held the scriptures in front of the emperor, his voice was loud like thunder. Sometimes it was tragic and mournful, causing birds to stop flying and pedestrians to stop. His virtues were many, but they were kept secret. So there are no deeds to list. He was also good at speaking at banquets, and his words were amazing. He was very familiar with the books of Zi, Shi, Qiu, and Suo. Responding to current affairs was like having conceived them in advance. When Emperor Yang of Sui was still a prince, he greatly admired and loved him. He was summoned to the Huiri Dojo, and he took his arm and associated with him like a friend, appreciating his literary talent and eloquence. He died in the capital at the age of fifty. Emperor Yang of Sui was very sad and regretted it, and did not come out for several days. He widely pursued blessings for him. He also taught the Shamen Falun to write an epitaph for him, which can be seen in other collections.
釋真觀 (Shì Zhēnguān), styled 聖達 (Shèngdá), was a native of Qiantang, Wujun (present-day Hangzhou, Zhejiang). His secular surname was 范 (Fàn). His grandfather, 范延蒸 (Fàn Yánzhēng), served as a 給事黃門侍郎 (Jǐshì Huángmén Shìláng, Attendant Gentleman of the Yellow Gate). His father, 范兌 (Fàn Duì), served as a 通直散騎常侍 (Tōngzhí Sànqí Chángshì, Attendant Cavalier in Regular Attendance). His mother, 桓 (Huán), was gentle, kind, and virtuous. She was once distressed by the lack of a son, so she fasted and vowed to recite the 'Bhaisajyaguru Sutra', the 'Avalokitesvara Sutra', the 'Diamond Sutra', and the 'Prajna Sutra', hoping to obtain a wise son to inherit the family business.
家。時獻統所圖迦毗羅王者。在上定林寺。巨有靈異。躬往祈禱。刻寫容影。事像若真。依藥師經七日行法。至於三夕覺游光照身。自爾志性非恒。言輒詣達。豈非垂天託人寄范弘釋者也。及其誕育。奇相不倫。左掌仙文右掌人字。口流津液充閏榮府。從幼至終未嘗患渴。故體膚光偉雖老不衰。舌文交加狀如羅綺。故得含章蘊辯開神明晤。又聲韻鐘鈴。捷均風雨。其見聞者莫不驚異。小有大概。五歲能蔬齋。或登衣篋。或執扇帚。戲為談講。八歲通詩禮。和庾尚書林檎之作。十六儒道群經柱下河上無所遺隱。時又流涉棋琴。暢懷文集。日新月異。師友驚忻。嘗共友人逍遙津渚。有善相者迎而拜曰。年少當爲大法師。后即專誦凈名般若。志存入道。伺機承色。二親弗許。乃曰。迦毗降夢。子欲開籠。拘令在網。此非黠慧。父母咸開心隨喜。啟敕降言並賜衣缽。義興生法師行潔小震。躬為翦落。大功德貞律師道藹雲陽。請任和上。研思十誦一遍能述。又從華林園法師受成實論。十遍十覆超振前標。自謂解成。可填以行也。始誦法華。日限一卷。因斯通夢。汝有大根忽守小道。深可惜也。遂往興皇聽摩訶衍。質疑明難唐突玄門。朗公精通綽然復加脂粉。吾出講八年。無一問至此。能使妙義開神。真吾師矣。仍從北面數載研尋
【現代漢語翻譯】 現代漢語譯本： 家。當時獻統所圖的迦毗羅王（Kapilavastu，古代印度的一個王國）在定林寺。寺廟裡有一尊非常靈驗的佛像。他親自前去祈禱，並讓人刻畫了佛像的容貌，那佛像栩栩如生。他依照《藥師經》（Bhaisajyaguru Sutra）的儀軌進行了七天的修行，在第三個晚上，他感覺到有光芒照耀著他的身體。從那以後，他的志向和性情就變得與常人不同，說出的話總是能切中要害。這難道不是上天要託付重任於他，讓他來弘揚佛法嗎？等到他出生的時候，他的相貌就與衆不同。左手掌上有仙人的紋路，右手掌上有『人』字。口中流出的津液充滿了整個房間。從小到大，他從未感到口渴。所以他的身體光彩照人，即使年老也不衰老。他的舌頭上的紋路交錯，像美麗的絲綢。所以他能含蓄地表達深刻的道理，開啟智慧，領悟真理。而且他的聲音洪亮如鐘，敏捷如風雨。凡是見到或聽到他的人，沒有不感到驚奇的。小時候，他就表現出與衆不同的地方。五歲時就能吃素。有時會爬到衣箱上，有時會拿著扇子或掃帚，模仿著講經說法。八歲時就精通詩書禮儀，能和庾尚書（Yú Shàngshū）的《林檎》（Línqín）詩。十六歲時，儒家和道家的經典，如《柱下》（Zhùxià）和《河上》（Héshàng），他都無所不通。他還廣泛涉獵棋藝和音樂，盡情地創作文章。每天都有新的進步，讓老師和朋友們都感到驚訝和高興。他曾經和朋友們在逍遙津（Xiāoyáo Jīn）遊玩，有一位善於相面的人迎上來拜見他說：『您年紀輕輕，將來一定會成為大法師。』後來他就專門誦讀《維摩詰經》（Vimalakirti Sutra）和《般若經》（Prajnaparamita Sutra），立志要入道修行，等待機會出家。他的父母不同意，他就說：『迦毗羅王（Kapilavastu）給我託夢，我想要掙脫牢籠，你們卻要把我拘禁在網中，這不是明智之舉。』父母都感到高興，隨順了他的心意。朝廷下令允許他出家，並賜予他袈裟和缽。義興（Yìxīng）的生法師（Shēng Fǎshī）以他的清凈行為而聞名，親自為他剃度。大功德（Dà Gōngdé）的貞律師（Zhēn Lǜshī）在雲陽（Yúnyáng）享有盛譽，被請來擔任他的和尚。他研究《十誦律》（Dharmaguptaka Vinaya），一遍就能背誦。他又從華林園（Huálínyuán）的法師那裡學習《成實論》（Tattvasiddhi Shastra），十遍研讀，十遍複習，超越了以前的所有人。他自認為已經理解了《成實論》（Tattvasiddhi Shastra），可以將其付諸實踐。他開始誦讀《法華經》（Lotus Sutra），每天限定讀一卷。因此，他做了一個夢，夢中有人告訴他：『你具有很大的根器，卻守著小道，實在可惜。』於是他前往興皇（Xīnghuáng）聽講《摩訶衍》（Mahayana）。他提出疑問，闡明難點，觸及了玄門的精髓。朗公（Lǎng Gōng）精通佛法，又為他增添了光彩。他說：『我講經八年，沒有人提出過一個問題，而他卻能使妙義得以闡發，真是我的老師啊！』於是他仍然跟隨著朗公（Lǎng Gōng）數年，研習佛法。
【English Translation】 English version: Home. At that time, Xian Tong's depiction of King Kapilavastu (Kapilavastu, an ancient Indian kingdom) was in Dinglin Temple. The temple had a very efficacious Buddha statue. He personally went to pray and had the statue's likeness carved, and the statue was lifelike. He practiced the seven-day ritual according to the 'Bhaisajyaguru Sutra' (Bhaisajyaguru Sutra), and on the third night, he felt light shining on his body. From then on, his aspirations and temperament became different from ordinary people, and his words always hit the mark. Could it be that Heaven wanted to entrust him with an important task and let him promote the Dharma? When he was born, his appearance was extraordinary. There were immortal patterns on his left palm and the character 'human' on his right palm. The saliva flowing from his mouth filled the entire room. From childhood to adulthood, he never felt thirsty. Therefore, his body was radiant, and he did not age even in old age. The patterns on his tongue were intertwined, like beautiful silk. Therefore, he could implicitly express profound principles, open wisdom, and comprehend the truth. Moreover, his voice was loud like a bell and swift like wind and rain. Everyone who saw or heard him was amazed. As a child, he showed extraordinary qualities. At the age of five, he could eat vegetarian food. Sometimes he would climb onto the clothes chest, and sometimes he would hold a fan or broom, imitating lecturing on the Dharma. At the age of eight, he was proficient in poetry, books, and etiquette, and could compose poems with Yu Shangshu's (Yú Shàngshū) 'Crabapple' (Línqín). At the age of sixteen, he was versed in Confucian and Taoist classics, such as 'Zhuxia' (Zhùxià) and 'Heshan' (Héshàng). He also extensively studied chess and music, and devoted himself to writing articles. He made new progress every day, which surprised and pleased his teachers and friends. He once played with friends in Xiaoyao Jin (Xiāoyáo Jīn), and a physiognomist came up to greet him and said: 'You are young, and you will surely become a great Dharma master in the future.' Later, he specialized in reciting the 'Vimalakirti Sutra' (Vimalakirti Sutra) and the 'Prajnaparamita Sutra' (Prajnaparamita Sutra), determined to enter the path of practice and wait for the opportunity to become a monk. His parents disagreed, and he said: 'King Kapilavastu (Kapilavastu) gave me a dream, I want to break free from the cage, but you want to confine me in the net, this is not wise.' His parents were happy and followed his wishes. The court issued an order allowing him to become a monk and bestowed upon him a kasaya and bowl. Dharma Master Sheng (Shēng Fǎshī) of Yixing (Yìxīng) was known for his pure conduct and personally ordained him. Vinaya Master Zhen (Zhēn Lǜshī) of Da Gongde (Dà Gōngdé) enjoyed a high reputation in Yunyang (Yúnyáng) and was invited to serve as his abbot. He studied the 'Ten Recitation Vinaya' (Dharmaguptaka Vinaya) and could recite it after reading it once. He also learned the 'Tattvasiddhi Shastra' (Tattvasiddhi Shastra) from the Dharma Master of Hualinyuan (Huálínyuán), studying it ten times and reviewing it ten times, surpassing all those before him. He believed that he had understood the 'Tattvasiddhi Shastra' (Tattvasiddhi Shastra) and could put it into practice. He began to recite the 'Lotus Sutra' (Lotus Sutra), limiting himself to one volume per day. Therefore, he had a dream in which someone told him: 'You have great potential, but you are sticking to a small path, which is a pity.' So he went to Xinghuang (Xīnghuáng) to listen to lectures on 'Mahayana' (Mahayana). He raised questions, clarified difficulties, and touched on the essence of the Xuan school. Master Lang (Lǎng Gōng) was proficient in Buddhism and added luster to him. He said: 'I have been lecturing for eight years, and no one has ever asked a question, but he can make the wonderful meaning clear, he is truly my teacher!' So he continued to follow Master Lang (Lǎng Gōng) for several years, studying Buddhism.
。開善大忍法師。匿影鐘山游心方等。將欲試瞻先達問津高士。因操桴扣寂用程玄妙。乃嘆曰。龍樹之道方興東矣。辯勇二師當塗上將。頻事開折亟經重席。時人語曰。錢唐有真觀。當天下一半。沙門洪偃。才邁儒英。鉤深釋杰。面相謂曰。權高多智耳目有名。我有四絕爾具八能。謂義導書詩辯貌聲棋是也。由此王公貴游多所知識。始興王東臨禹井。請以同行。於時興皇講筵。選能義集。觀臨途既促。咸推前次。既登高座開二諦宗百並縱橫一言冰泮。學士傅繹在席嗟曰。三千稱首七十當初。是上人者當爲酬對。金陵道俗見知若此。既達東夏住香嚴寺。講大涅槃。四方義集復增榮觀興皇又三追曰。吾大乘經論。略已弘通。而燕趙齊秦。引領翹足。專學雖多。兼該者寡。宜速反東蕃法門相寄。於斯時也征周失律朝議括僧無名者休道。觀乃傷迷嘆曰。夫剎利居士皆植福富強。黎庶廝小造罪貧弱。欲茂枝葉反克根本。斯甚惑矣。人皆惜命偷生。我則亡身在法。乃致書僕射徐陵。文見別集。陵封書合奏。帝懔然動容。括僧由寢。據斯以言。非但樑柱佛法。亦乃明略佐時矣。江夏王出鎮于越。復請同行。朗師吞嚥良久言曰。能住三年。講堂相委。復屬英王尚法利益。深不可留也。仍于禹穴屢動法輪。特進杜棱。請歸光顯傳教學徒。
【現代漢語翻譯】 開善大忍法師（Kaishan Daren Fashi），隱居鐘山（Zhongshan），心懷方等（Fangdeng，佛教經典）。他將要拜訪前輩高僧，探尋佛法真諦，於是乘船前往寂靜之地，探究玄妙之理。他感嘆道：『龍樹（Nagarjuna）之道將在東方興盛！』辯勇二師（Bianyong Ershi）是當時的傑出人物，多次參與佛法辯論，經常被邀請到重要場合講經說法。當時的人們說：『錢塘（Qiantang）有真觀（Zhenguan），堪稱天下第一。』沙門洪偃（Hong Yan），才華超越儒生，精通佛法奧義。他們見面后互相稱讚道：『您位高權重，智慧超群，聲名遠揚。我擅長四種技藝，您具備八種才能。』這四種技藝指的是義理疏導、書法、詩歌和辯論，八種才能指的是容貌、聲音、棋藝等。因此，王公貴族和遊士大多認識他。始興王（Shixing Wang）前往禹井（Yu Jing），邀請他同行。當時，興皇寺（Xinghuang Temple）舉辦講經大會，選拔有才能的僧人。真觀（Zhenguan）因為路途遙遠，被推舉為第一位講經者。他登上高座，闡述二諦（Two Truths）之宗，言辭縱橫捭闔，一語道破玄機。學士傅繹（Fu Yi）在座感嘆道：『三千弟子中最為傑出，七十賢人堪比當初。這位上人（指真觀）應當能夠應對各種挑戰。』金陵（Jinling）的僧人和俗人都這樣看待他。他到達東夏（指中國），住在香嚴寺（Xiangyan Temple），講解《大涅槃經》（Mahaparinirvana Sutra）。四方僧人前來聽講，盛況空前。興皇寺（Xinghuang Temple）又三次邀請他說：『我們的大乘經論（Mahayana Sutras and Treatises）已經大致弘揚開來，而燕（Yan）、趙（Zhao）、齊（Qi）、秦（Qin）等地的人們，都翹首以盼。專精一門的人很多，兼通各方面的人很少。您應該儘快返回東方，將佛法傳授給他們。』在這個時候，征周（Zheng Zhou）違反了朝廷的法令，朝廷議論要整頓僧侶，沒有名號的人就停止修行。真觀（Zhenguan）對此感到迷惑，嘆息道：『那些剎利（Kshatriya，統治階級）和居士（lay Buddhist）都積累福報，富有而強大，而平民百姓卻因為造罪而貧窮而弱小。想要使枝葉繁茂，反而損害了根本，這真是太迷惑了。人們都珍惜生命，茍且偷生，而我卻要爲了佛法而獻身。』於是他寫信給僕射（Pu She）徐陵（Xu Ling），文章收錄在其他文集中。徐陵（Xu Ling）將信封好上奏給皇帝，皇帝感到震驚，整頓僧侶的計劃因此作罷。由此可見，他不僅是佛法的棟樑，也是一位明智的輔佐大臣。江夏王（Jiangxia Wang）出鎮于越（Yu Yue），再次邀請他同行。朗師（Lang Shi）沉默良久，說道：『我能在這裡住三年，講堂就交給您了。』又因為英王（Ying Wang）崇尚佛法，利益眾生，所以不能久留。他仍然在禹穴（Yu Xue）多次轉動法輪（Dharma Wheel）。特進（Te Jin）杜棱（Du Leng）請求他返回光顯寺（Guangxian Temple）傳授佛法，教導學徒。
【English Translation】 The Dharma Master Daren of Kaishan Temple, concealed himself in Zhongshan, with his mind dwelling on the Vaipulya Sutras (Fangdeng, a category of Mahayana Buddhist scriptures). Intending to seek guidance from senior monks and inquire about the path from eminent scholars, he embarked on a journey to a secluded place to explore profound mysteries. He exclaimed, 'The way of Nagarjuna (Longshu, an important figure in Mahayana Buddhism) will flourish in the East!' The two masters, Bianyong, were outstanding figures of their time, frequently participating in Dharma debates and often invited to important occasions to expound the Dharma. People at the time said, 'Zhenguan of Qiantang is unparalleled in the world.' The Shramana Hong Yan, whose talent surpassed Confucian scholars, was proficient in the profound meanings of Buddhism. Upon meeting, they praised each other, saying, 'You hold a high position, possess extraordinary wisdom, and enjoy a great reputation. I am skilled in four arts, while you possess eight talents.' The four arts refer to guiding principles, calligraphy, poetry, and debate, while the eight talents refer to appearance, voice, chess, etc. Therefore, many princes, nobles, and wandering scholars knew him. The Prince of Shixing, going to Yujing, invited him to accompany him. At that time, Xinghuang Temple held a Dharma lecture assembly, selecting talented monks. Zhenguan, due to the long journey, was recommended as the first lecturer. Ascending the high seat, he expounded the doctrine of the Two Truths (two levels of truth in Buddhism), his words flowing freely and penetratingly, instantly resolving doubts. The scholar Fu Yi, present at the assembly, exclaimed, 'The most outstanding among the three thousand disciples, comparable to the seventy wise men of old. This venerable one (referring to Zhenguan) should be able to meet any challenge.' This was how the monks and laypeople of Jinling regarded him. Arriving in Dongxia (referring to China), he resided at Xiangyan Temple, lecturing on the Mahaparinirvana Sutra. Monks from all directions gathered to listen, creating an unprecedented spectacle. Xinghuang Temple invited him three times, saying, 'Our Mahayana Sutras and Treatises have been largely propagated, but the people of Yan, Zhao, Qi, and Qin are eagerly awaiting. There are many who specialize in one area, but few who are proficient in all aspects. You should return to the East as soon as possible and transmit the Dharma to them.' At this time, Zheng Zhou violated the imperial decree, and the court discussed rectifying the Sangha (Buddhist monastic community), with those without titles ceasing their practice. Zhenguan was perplexed by this and sighed, 'Those Kshatriyas (ruling class) and lay Buddhists accumulate merit, becoming wealthy and powerful, while the common people are poor and weak due to their sins. Wanting to make the branches and leaves flourish, they harm the roots instead, which is truly perplexing. People cherish life and live in a state of temporary existence, while I am willing to dedicate myself to the Dharma.' Therefore, he wrote a letter to the Minister Xu Ling, which is included in other collections. Xu Ling sealed the letter and presented it to the emperor, who was shocked, and the plan to rectify the Sangha was abandoned. From this, it can be seen that he was not only a pillar of the Dharma but also a wise advisor to the times. The Prince of Jiangxia, stationed in Yue, invited him to accompany him again. Master Lang remained silent for a long time and said, 'I can stay here for three years, and the lecture hall will be entrusted to you.' Furthermore, because the Prince of Ying revered the Dharma and benefited sentient beings, he could not stay long. He continued to turn the Dharma Wheel (teach the Dharma) many times in Yuxue. The Special Envoy Du Leng requested him to return to Guangxian Temple to transmit the Dharma and teach disciples.
及永陽鄱陽二王司空司馬消難。並相次海運延仰浙東。故得涂香慧炬以業以煥頂敬傾心盡誠盡節。天臺智者名行絕倫。先世因緣敦猷莫逆。年臘既齊為法兄弟。共遊秦嶺凌雲舊房。朝陽澄景。則高談慧照。夕陰匿采。則深安禪寂。及智者徴上闕庭。觀便孤園敷說。大流法味。載廣俗心。永陽還京仰奏清德。舉朝僧正同請絲綸。遂逢祚終斯事便寢。隋祖尚法惟深。三敕勞問。秦王蒞蕃。二延總府。皆辭以疾。確乎不就。齊王晚迎江浦。躬申頂禮。傳以香火。送還舊邑之眾善寺。開皇十四年時極亢旱。刺史劉景安。請講海龍王經。序王既訖驟雨滂霔。自斯厥後有請便降。吳越宗仰其若神焉。縣西有靈隱山者。舊曰仙居。峰吐蓮華洞藏龍穴。信江東之秀岳也。觀既仁智內冥山水外狎。共道安禪師頭陀石室。檀越陳仲寶。率諸同侶開藏拓基。構立精舍號南天竺。遂即去邑還谷。棲止終焉。眾善講堂付門人玄鏡。鏡承瓶瀉相從不絕。及文皇造塔。形勝所歸不謀同集。取決於觀。乃指崔嵬高石。可安塔基。雖發誠言孰為可信。俯仰穿鑿洞穴。自然狀似方函。宛如奩底。天工神匠冥期若符。自爾在山常講法華。用為心要。受持讀誦躬自書弘。五種法師於斯乎在。又特於經旨明練深趣。談吐新奇非尋紙墨。智思擊揚迥飛文外。又感盥洗
遺渧地不為濡。事理異人。經之力也。睪亭神姓陳名重。降祝請講法華一遍。遺以錢物。又降祝舍其廟堂五間。為眾善佛殿。據斯以言。感靈通供誠希有也。大業七年四月八日。司馬李子深。更延出邑。講大涅槃。初出天竺。自標葬地。至現病品。夢見三人容服甚盛把幡俱禮云。凈居遣仰。至六月六日以疾而臥。又夢與智者同輿。夾侍尊像。翼佛還山。覺已嘆曰。昔六十二應終。講法華力。更延一紀。今七十四復致斯應。生期畢矣。即集內眾。訓將來事曰。欲生善道。欲備神力。欲出生死。欲具佛法。宜須持戒修定學慧弘通正法。勿令空過無所得也。爾日天臺送書並致香蘇石蜜。觀覽書曰。宿世因緣最後信矣。命兩如意。一東向天臺。一留西法。志諸雜服式吾眼自分。一還僧羯磨。二成第五僧施。嘗有人夢。飛殿來迎。沙門寶慧又聞空中鼓樂。至七月一日中夜跏坐。盥嗽整服曰。有人請講菩薩戒也。端坐怡然。不覺已滅逝于眾善之舊寺。從子至午心頂俱暖。身體柔軟顏色不變。右手內掘三指。信宿流汗遍身。至四日移入禪龕。時屬流火。焰氣尚嚴。而儼若生存。寔資神力。從此至二十五日。四方輻湊六縣同集。道俗公私一期咸萃。皆就尸手傳香表別。敘德號慕悲起纏云。追惟戒德泣垂零雨。至香花供獻日有千群。隨次
大齋開龕瞻奉而色相光潔。眉毫更長。倍異生前。咸加奇嘆。至二十六日。乃永窆于靈隱山。真容掩方墳。寫狀留天竺。是日四部亙一由旬。香蓋成蔭幢幡蔽野。存亡榮慶非可勝言。初觀聲辯之雄。最稱宏富。江表大國莫敢爭先。自正法東流。談導之功。衛安為其稱首。自爾詞人莫不宗猷于觀。是知五百一賢代興有日。佛法榮顯寔賴斯乎。開皇十一年。江南叛反。王師臨吊。乃拒官軍。羽檄競馳兵聲逾盛。時元帥楊素。整陣南驅。尋便瓦散。俘虜誅剪三十餘萬。以觀名聲昌盛光揚江表。謂其造檄。不問將誅。既被嚴系無由申雪。金陵才士鮑亨謝瑀之徒。並被擁略將欲斬決。來過素前。責曰。道人當坐禪讀經。何因妄忤軍甲。乃作檄書。罪當死不。觀曰。道人所學誠如公言。然觀不作檄書。無辜受死。素大怒將檄以示。是爾作不。觀讀曰。斯文淺陋未能動人。觀實不作。若作過此。乃指擿五三處曰。如此語言何得上紙。素既解文。信其言也。觀曰。吳越草竊出在庸人。士學儒流多被擁逼。即數鮑謝之徒三十餘人。並是處國賓王。當世英彥。愿公再慮。不有怨辜。素曰。道人不愁自死。乃更愁他。觀曰。生死常也。既死不可不知。人以為深慮耳。素曰。多時被縶。叵解愁不。索紙與之令作愁賦。觀攬筆如流。須臾紙盡。命
【現代漢語翻譯】 現代漢語譯本： 大齋日開啟龕室瞻仰他的遺容，發現色相光潔，眉毛毫毛更加長了，比生前更加奇異，大家都驚歎不已。到了二十六日，就永遠安葬在靈隱山。他的真容被掩蓋在墳墓中，畫像則留在天竺寺。這一天，四部大眾遍佈一由旬（約16公里），香蓋如蔭，幢幡蔽野，生者亡者都感到無比榮耀和慶幸，難以言表。當初，觀法師以其雄辯的口才而聞名，他的學識和財富也最為宏大豐富，江南各國沒有誰敢與他爭鋒。自從正法東傳以來，談法引導之功，衛安法師堪稱首位。自此以後，文人墨客無不以觀法師為宗師。由此可知，五百賢人相繼出現，自有其時日，佛法得以榮盛顯揚，實在依賴於此啊！開皇十一年，江南發生叛亂，朝廷軍隊前來征討，叛軍竟然抗拒官軍，告急的文書飛速傳遞，戰事愈演愈烈。當時元帥楊素率領大軍南下，叛軍很快就潰散了，被俘虜和誅殺的叛軍多達三十餘萬。因為觀法師名聲昌盛，光揚江南，人們認為檄文是他寫的，所以不問青紅皁白就要處決他。他被嚴加捆綁，無法申辯。金陵的才子鮑亨、謝瑀等人，也被叛軍裹挾，即將被斬首。他們被帶到楊素面前，楊素責問道：『道人應當坐禪讀經，為何要妄自干預軍事，還寫檄文？罪該當死！』觀法師回答說：『道人所學確實如您所說，然而觀法師沒有寫檄文，卻要無辜受死。』楊素大怒，將檄文拿給他看，問道：『這是你寫的嗎？』觀法師讀後說：『這文章淺薄粗陋，不能打動人心，觀法師實在沒有寫。如果是我寫的，肯定比這好。』他指出了檄文中的五三處錯誤說：『如此語言，怎麼能登上紙面？』楊素精通文辭，相信了他的話。觀法師說：『吳越一帶的盜賊，都是些庸人，讀書人和儒生大多是被裹挾的。』他隨即列舉了鮑亨、謝瑀等三十餘人，說：『他們都是國家的貴賓，當世的英才，希望您再三考慮，不要造成冤案。』楊素說：『道人你不擔心自己死，反而擔心他們？』觀法師說：『生死是常事，既然要死了，不能不知道原因，人們以為我考慮得很周全罷了。』楊素說：『被關押了這麼久，能解除憂愁嗎？』於是找來紙筆，讓他寫一篇愁賦。觀法師拿起筆，文思如泉涌，一會兒就寫滿了紙，楊素又命 English version: On the day of the great fast, when the reliquary was opened for veneration, his physical appearance was radiant and pure. His eyebrows and fine hairs were even longer, more extraordinary than when he was alive, causing everyone to marvel. On the twenty-sixth day, he was permanently interred at Lingyin Mountain. His true likeness was concealed within the tomb, while a portrait was kept at Tianzhu Temple. On that day, the fourfold assembly stretched for a yojana (approximately 16 kilometers), with canopies of incense providing shade and banners obscuring the fields. The honor and joy experienced by both the living and the deceased were beyond description. Initially, Dharma Master Guan was renowned for his eloquent speech, and his knowledge and wealth were exceedingly vast and abundant, with no one in the Jiangnan region daring to compete with him. Since the eastward transmission of the Proper Dharma, Dharma Master Wei An was considered the foremost in guiding and expounding the Dharma. From then on, men of letters and scholars all revered Dharma Master Guan as their master. From this, it can be known that the successive emergence of five hundred sages has its appointed time, and the flourishing and glorification of the Buddha-dharma truly relies on such individuals! In the eleventh year of the Kaihuang era, a rebellion broke out in Jiangnan, and the imperial army came to quell it. The rebels actually resisted the imperial forces, and urgent dispatches flew rapidly as the war intensified. At that time, Marshal Yang Su led a large army southward, and the rebels quickly collapsed. More than three hundred thousand rebels were captured and executed. Because Dharma Master Guan's reputation was flourishing and glorifying Jiangnan, people believed that he had written the檄文 (incitement proclamation), so they wanted to execute him without investigation. He was tightly bound and unable to defend himself. The talented scholars of Jinling, Bao Heng, Xie Yu, and others, were also coerced by the rebels and were about to be beheaded. They were brought before Yang Su, who questioned them, saying, 'A Daoist should sit in meditation and read scriptures. Why did you presumptuously interfere in military affairs and even write an incitement proclamation? You deserve to die!' Dharma Master Guan replied, 'What I have learned is indeed as you say. However, I did not write the incitement proclamation, yet I am to be put to death innocently.' Yang Su was furious and showed him the incitement proclamation, asking, 'Did you write this?' After reading it, Dharma Master Guan said, 'This writing is shallow and crude, unable to move people's hearts. I certainly did not write it. If I had written it, it would be better than this.' He pointed out five or three errors in the proclamation, saying, 'How could such language be put on paper?' Yang Su, being well-versed in literature, believed him. Dharma Master Guan said, 'The bandits in the Wu and Yue regions are all common people, and scholars and Confucians are mostly coerced.' He then listed more than thirty people, including Bao Heng and Xie Yu, saying, 'They are all honored guests of the state, outstanding talents of this era. I hope you will reconsider and not create a miscarriage of justice.' Yang Su said, 'Daoist, you are not worried about your own death, but you are worried about them?' Dharma Master Guan said, 'Death is a common occurrence. Since one is about to die, one cannot not know the reason. People think I am being very considerate.' Yang Su said, 'Having been imprisoned for so long, can you dispel your sorrow?' So he asked for paper and brush and had him write a 'Sorrowful Ode'. Dharma Master Guan picked up the brush, and his thoughts flowed like a spring. In a short while, he had filled the paper. Yang Su ordered
【English Translation】 On the day of the great fast, when the reliquary was opened for veneration, his physical appearance was radiant and pure. His eyebrows and fine hairs were even longer, more extraordinary than when he was alive, causing everyone to marvel. On the twenty-sixth day, he was permanently interred at Lingyin Mountain. His true likeness was concealed within the tomb, while a portrait was kept at Tianzhu Temple. On that day, the fourfold assembly stretched for a yojana (approximately 16 kilometers), with canopies of incense providing shade and banners obscuring the fields. The honor and joy experienced by both the living and the deceased were beyond description. Initially, Guan (Dharma Master Guan) was renowned for his eloquent speech, and his knowledge and wealth were exceedingly vast and abundant, with no one in the Jiangnan region daring to compete with him. Since the eastward transmission of the Proper Dharma, Wei An (Dharma Master Wei An) was considered the foremost in guiding and expounding the Dharma. From then on, men of letters and scholars all revered Guan as their master. From this, it can be known that the successive emergence of five hundred sages has its appointed time, and the flourishing and glorification of the Buddha-dharma truly relies on such individuals! In the eleventh year of the Kaihuang era, a rebellion broke out in Jiangnan, and the imperial army came to quell it. The rebels actually resisted the imperial forces, and urgent dispatches flew rapidly as the war intensified. At that time, Yang Su (Marshal Yang Su) led a large army southward, and the rebels quickly collapsed. More than three hundred thousand rebels were captured and executed. Because Guan's reputation was flourishing and glorifying Jiangnan, people believed that he had written the檄文 (incitement proclamation), so they wanted to execute him without investigation. He was tightly bound and unable to defend himself. The talented scholars of Jinling, Bao Heng, Xie Yu, and others, were also coerced by the rebels and were about to be beheaded. They were brought before Yang Su, who questioned them, saying, 'A Daoist should sit in meditation and read scriptures. Why did you presumptuously interfere in military affairs and even write an incitement proclamation? You deserve to die!' Guan replied, 'What I have learned is indeed as you say. However, I did not write the incitement proclamation, yet I am to be put to death innocently.' Yang Su was furious and showed him the incitement proclamation, asking, 'Did you write this?' After reading it, Guan said, 'This writing is shallow and crude, unable to move people's hearts. I certainly did not write it. If I had written it, it would be better than this.' He pointed out five or three errors in the proclamation, saying, 'How could such language be put on paper?' Yang Su, being well-versed in literature, believed him. Guan said, 'The bandits in the Wu and Yue regions are all common people, and scholars and Confucians are mostly coerced.' He then listed more than thirty people, including Bao Heng and Xie Yu, saying, 'They are all honored guests of the state, outstanding talents of this era. I hope you will reconsider and not create a miscarriage of justice.' Yang Su said, 'Daoist, you are not worried about your own death, but you are worried about them?' Guan said, 'Death is a common occurrence. Since one is about to die, one cannot not know the reason. People think I am being very considerate.' Yang Su said, 'Having been imprisoned for so long, can you dispel your sorrow?' So he asked for paper and brush and had him write a 'Sorrowful Ode'. Guan picked up the brush, and his thoughts flowed like a spring. In a short while, he had filled the paper. Yang Su ordered
且將來更與一紙。素隨執讀。驚異其文。口唱師來。不覺起接。即命對坐。乃盡其詞。故賦略云。若夫愁名不一。愁理多方。難得覼縷。試舉宏綱。或稱憂憒。或號酸涼。蓄之者能令改貌。懷之者必使迴腸。爾其愁之為狀也。言非物而是物。謂無象而有象。雖則小而為大。亦自狹而成廣。譬山嶽之穹隆。類滄溟之滉漾。或起或伏。時來時往。不種而生。無根而長。或比煙霧。乍同羅網。似玉葉之晝舒。類金波之夜上。爾乃過違道理。殊乖法度。不遣喚而輒來。未相留而忽住。雖割截而不斷。乃驅逐而不去。討之不見其蹤。尋之靡知其處。而能奪人精爽。罷人歡趣。減人肌容。損人心慮。至如荊軻易水。蘇武河梁。靈均去國。阮叔辭鄉。且如馬生未達。顏君不遇。夫子之詠山樑仲文之撫庭樹。並㤞慸于胸府。俱讚揚於心路。是以虞卿愁而著書。束晰憑而作賦。又如蕩子從戎倡婦閨空。悠悠塞北。杳杳江東。山川既阻夢想時通。高樓進月傾帳來風。愁眉歇黛淚瞼銷紅。莫不咸悲枕蓆結怨房櫳。乃有行非典則。心懷疑惑。未識唐虞之化。寧知禹湯之德。霧結銅柱之南。云起燕山之北。箭既盡于晉陽。水復干于疏勒。文多不載。素大嗟賞。即坐釋之。所達文士免死而為仆隸。觀以才學之富。弘導不疲講釋開悟。榮光俗塵具於前
敘。其所講大乘四十二載。又造藏經三千餘卷。金銅大像五軀。構塔五層。五僧德施。造寺二所。著諸導文二十餘卷。詩賦碑集三十餘卷。近世竊用其言眾矣。
釋法韻。姓陳氏。蘇州人。追慕朋從偏工席上。騷索遠度罕得其節。誦諸碑誌及古導文百有餘卷。並王僧孺等諸賢所撰。至於導達善能引用。又通經聲七百餘契。每有宿齋經導兩務並委于韻。年至三十弊于諠梗。邀延疏請日別重疊。乃于正旦割繩永斷。即聽華嚴。不久便覆。恨悢棄功妄銷唇舌。承棲霞清眾江表所推。尋聲即造。從受禪道。又聞泰岳靈巖。因往追蹤。般舟苦行特立志梗潔不希名聞。擔石破薪供給為任。晚還故鄉。有浮江石像者。如前傳述。后被燒燼而不委相量。無由可建。便於石像故基。愿禮八萬四千塔。樹功既滿。感遇野姥。送一卷書。及披讀之乃是昔像之緣也。既有樣度。依而造成。大有徴應。海中有陽虎島者。去岸三百。韻往安禪。惟服布艾。行慈故也。初達逢怪大風鬼物。既見如常心毛不動。九十日後帖然大安。自知終事。還返棲霞。不久便卒。春秋三十五。即仁壽四年矣。
釋立身。江表金陵人。志節雄果不緣浮綺。威容肅然見者憚懾。有文章工辯對。時江左文士多興法會。每集名僧連霄法集。導達之務偏所牽心。及身
【現代漢語翻譯】 現代漢語譯本：敘述。他所講的大乘佛法有四十二年。又建造藏經三千多卷。金銅大佛像五尊。建造佛塔五層。供養五位僧人。撰寫各種導文二十多卷。詩賦碑文集三十多卷。近來世人私自採用他的言論的很多。
釋法韻（一位僧人的名字）。姓陳，是蘇州人。他追慕朋友，擅長在宴席上吟詠。但他的作品缺乏深度，很少能符合音律。他誦讀碑文和古代導文一百多卷，包括王僧孺等賢人所撰寫的作品。在引導方面，他善於引用經典。又精通經聲七百多種。每當有齋戒法會，引導的任務都委託給法韻。三十歲時，他厭倦了喧囂，推辭了許多邀請。於是在正月初一，他斷絕了所有俗務，專心聽聞《華嚴經》。不久就去世了。他後悔放棄了功德，白費了口舌。他聽說棲霞寺的僧眾在江南一帶備受推崇，於是前去拜訪，並受了禪法。又聽說泰岳靈巖寺很靈驗，於是前去追尋。他苦修般舟三昧，立志清凈，不求名聞。他承擔劈柴挑水的任務。晚年回到故鄉。那裡有一尊浮在江上的石像，如前文所述，後來被燒燬，無法測量尺寸，無法重建。於是他在石像的原址，發願禮拜八萬四千座塔。功德圓滿后，他感應到一位鄉下老婦，送給他一卷書。打開一看，原來是關於石像的緣起。書中記載了石像的樣式尺寸，於是他按照書中的記載重新建造了石像，並出現了許多靈驗的跡象。海中有個陽虎島（島名），距離岸邊三百里。法韻前去島上禪修，只穿布衣，吃野菜，行慈悲之事。剛到島上時，他遇到了奇怪的大風和鬼物。但當他見到這些景象時，內心平靜，毫不動搖。九十天後，一切都平靜下來。他知道自己將要圓寂，於是返回棲霞寺。不久就去世了，享年三十五歲，那是仁壽四年。
釋立身（一位僧人的名字）。是江東金陵人。他志向高遠，不追求浮華。他威嚴莊重，見到他的人都感到敬畏。他擅長文章和辯論。當時江左一帶的文人經常舉辦佛法集會。每次集會，都會邀請名僧連夜說法。引導的任務主要由立身負責。
【English Translation】 English version: Preface. He lectured on the Mahayana teachings for forty-two years. He also created over three thousand volumes of the Tripitaka. Five large bronze and gold statues of the Buddha. Constructed five-story pagodas. Offered to five monks. Wrote over twenty volumes of guiding texts. Over thirty volumes of poems, odes, inscriptions, and collections. In recent times, many have secretly used his words.
釋法韻 (Shì Fǎyùn, a monk's name). His surname was Chen, and he was from Suzhou. He admired friends and was skilled at composing poems at banquets. However, his works lacked depth and rarely conformed to the rules of prosody. He recited over a hundred volumes of inscriptions and ancient guiding texts, including those written by virtuous men such as Wang Sengru. In terms of guidance, he was good at quoting scriptures. He was also proficient in over seven hundred types of sutra chanting. Whenever there was a vegetarian fast and Dharma assembly, the task of guiding was entrusted to Fǎyùn. At the age of thirty, he became tired of the noise and declined many invitations. So, on the first day of the new year, he severed all worldly affairs and focused on listening to the Avataṃsaka Sūtra. He soon passed away. He regretted giving up merit and wasting his words. He heard that the Sangha of Qixia Temple was highly respected in the Jiangnan area, so he went to visit and received Chan teachings. He also heard that Mount Tai's Lingyan Temple was very efficacious, so he went to seek it out. He practiced the Pratyutpanna Samadhi with diligence, determined to be pure and not seek fame. He took on the task of chopping wood and carrying water. In his later years, he returned to his hometown. There was a stone statue floating on the river, as mentioned earlier, which was later burned down and could not be measured or rebuilt. So, at the original site of the stone statue, he vowed to worship eighty-four thousand pagodas. After completing his merits, he was inspired by an old village woman who gave him a book. Upon opening it, it turned out to be about the origins of the stone statue. The book recorded the style and dimensions of the statue, so he rebuilt the statue according to the book, and many miraculous signs appeared. There is an island in the sea called Yanghu Island (island name), three hundred li from the shore. Fǎyùn went to the island to practice Chan meditation, wearing only cloth clothes and eating wild vegetables, practicing compassion. When he first arrived on the island, he encountered strange winds and ghosts. But when he saw these scenes, his heart was calm and unwavering. After ninety days, everything calmed down. He knew that he was about to pass away, so he returned to Qixia Temple. He soon passed away at the age of thirty-five, which was the fourth year of the Renshou era.
釋立身 (Shì Lìshēn, a monk's name). He was from Jinling in Jiangdong. He had lofty aspirations and did not pursue superficiality. He was dignified and solemn, and those who saw him felt awe. He was skilled in writing and debate. At that time, the literati in the Jiangzuo area often held Dharma gatherings. Each gathering invited famous monks to give Dharma talks all night long. The task of guiding was mainly the responsibility of Lìshēn.
之登座也創發謦咳。砰磕如雷。通俗斂襟。毛豎自整。至於談述業緣佈列當果。冷然若面。人懷厭勇。晚入慧日。優贈日隆。大業初年。聲唱尤重。帝以聲辯之功動哀情抱。賜帛四百段氈四十領。性本清儉無兼儲畜。率命門學通共均分。從駕東都。遂終於彼。時年八十餘矣。時西京興善官供尋常唱導之士。人分羽翼。其中高者。則慧寧曠壽法達寶巖。哮吼之勢有餘。機變之能未顯。人世可覿故不廣也。
釋善權。楊都人。住寶田寺。聽采成論。深有義能。欻爾回思樂體人物。隨言聯貫若珠璧也。眾以學工將立。不願弘之。而權發悟時機。為功不少。適詣。為得。遂從其務。然海內包括言辯之最。無出江南。至於銓品時事機斷不思。莫有高者。晚以才術之舉煬帝所知。召入京師住日嚴寺。獻后既崩下令行道。英聲大德五十許人。皆號智囊同集宮內。六時樹業令必親臨。權與立身份番禮導。既絕文墨惟存心計。四十九夜總委二僧。將三百度言無再述。身則聲調陵人。權則機神駭眾。或三言為句。便盡一時。七五為章其例亦爾。煬帝與學士柳顧言諸葛穎等語曰。法師談寫乍可相從。導達鼓言奇能切對。甚可訝也。穎曰。天授英辯世罕高者。時有竊誦其言寫為卷軸。以問于權。權曰。唱導之設。務在知機。誦言行事自貽
【現代漢語翻譯】 現代漢語譯本：當他登上講座時，便開始清嗓咳嗽，聲音砰砰作響，如同雷鳴一般。聽眾們便會整理衣襟，使自己看起來莊重。至於他所講述的業緣和果報，卻顯得冷漠而缺乏生氣，讓人感到厭倦。後來他進入慧日道場，得到的優待和賞賜日益增多。大業初年，他的名聲更加顯赫。隋煬帝因為他口才辯給，能打動人心，便賜給他絹帛四百段，毛氈四十領。但他生性清廉節儉，沒有多餘的積蓄，總是命令門下的弟子們平均分配這些賞賜。後來他跟隨隋煬帝前往東都洛陽，最終在那裡去世，享年八十多歲。當時在西京長安的興善寺，供養著一些普通的唱導僧人，他們各自為政，互相傾軋。其中比較出名的有慧寧、曠壽、法達、寶巖等人，他們雖然聲勢浩大，但應變能力不足，在世俗中也並不出名，因此影響不大。 釋善權（Shì Shànquán），是楊都（Yángdū）人，住在寶田寺（Bǎotián Sì）。他聽講並研究《成實論》（Chéngshí Lùn），在義理方面很有才能。他忽然轉變思路，喜歡上了唱導這種形式，他的語言連貫流暢，如同珠玉一般。大家都認為他在學問上很有造詣，本不希望他去從事唱導，但善權（Shànquán）卻能抓住時機，發揮自己的才能，效果很好。他很適合做唱導，並且從中有所得，於是就從事了這項事業。當時，國內在口才和辯論方面最出色的人，都出自江南地區。至於衡量時事，隨機應變的能力，沒有人能超過他。晚年，他的才華被隋煬帝賞識，被召入京師，住在日嚴寺（Rìyán Sì）。獻皇后（Xiàn Huánghòu）去世后，隋煬帝下令舉行佛事，挑選了五十多位德高望重的僧人，都稱為『智囊』，一同聚集在宮內，每天六個時辰進行佛事，隋煬帝必定親自臨場。善權（Shànquán）和另一位僧人輪流主持禮儀。因為隋煬帝已經厭倦了文墨，只相信心計，所以四十九個夜晚的佛事，都委託給兩位僧人負責，將三百多句唱導詞語不再重複。另一位僧人聲音洪亮，善權（Shànquán）則機智過人，震驚眾人。有時用三個字組成一句，就能表達一個時辰的內容，用七個字或五個字組成一章，也是如此。隋煬帝對學士柳顧言（Liǔ Gùyán）、諸葛穎（Zhūgě Yǐng）等人說：『法師談經說法，還可以勉強聽懂，但唱導的鼓動和言辭，奇特而精妙，實在令人驚訝。』諸葛穎（Zhūgě Yǐng）說：『這是天生的辯才，世上很少有人能超過他。』當時有人偷偷地背誦他的唱導詞，寫成卷軸，拿去問善權（Shànquán）。善權（Shànquán）說：『唱導的宗旨，在於把握時機，背誦言辭，只會貽笑大方。』
【English Translation】 English version: When he ascended the seat, he would begin by clearing his throat and coughing, the sound booming like thunder. The audience would then tidy their robes, making themselves appear dignified. As for his discourses on karmic connections and consequences, they seemed cold and lifeless, causing people to feel weary. Later, he entered the Huiri (Huirì) Monastery, where he received increasing favor and rewards. In the early years of the Daye (Dàyè) era, his reputation grew even greater. Emperor Yang (Yáng) of Sui, moved by his eloquence and persuasive power, bestowed upon him four hundred bolts of silk and forty felt blankets. However, he was by nature pure and frugal, possessing no surplus stores. He would always order his disciples to divide these rewards equally among themselves. Later, he followed Emperor Yang (Yáng) to the eastern capital, Luoyang (Luòyáng), and eventually passed away there, at the age of eighty-odd. At that time, in the Xingshan (Xīngshàn) Monastery of the western capital, Chang'an (Cháng'ān), there were ordinary expounders of the Dharma who were supported. They each acted independently, vying with one another. Among the more prominent ones were Huining (Huìníng), Kuangshou (Kàngshòu), Fada (Fǎdá), and Baoyan (Bǎoyán). Although their momentum was formidable, their ability to adapt was insufficient, and they were not well-known in the secular world, thus their influence was limited. Shì Shànquán, a native of Yangdu (Yángdū), resided in Baotian (Bǎotián) Monastery. He listened to and studied the Chengshi Lun (Chéngshí Lùn) (Treatise on the Establishment of Truth), possessing great ability in its doctrines. He suddenly changed his thinking and became fond of the form of changdao (chàngdǎo) (Buddhist sermon accompanied by music and storytelling), his language flowing smoothly like pearls and jade. Everyone thought that he was very accomplished in his studies and did not want him to engage in changdao (chàngdǎo), but Shànquán (Shànquán) was able to seize the opportunity and exert his talents, with good results. He was well-suited for changdao (chàngdǎo) and benefited from it, so he engaged in this career. At that time, the most outstanding people in the country in terms of eloquence and debate came from the Jiangnan (Jiāngnán) region. As for the ability to assess current affairs and adapt to circumstances, no one could surpass him. In his later years, his talent was appreciated by Emperor Yang (Yáng) of Sui, and he was summoned to the capital, residing in Riyan (Rìyán) Monastery. After the death of Empress Xian (Xiàn), Emperor Yang (Yáng) ordered the performance of Buddhist services, selecting more than fifty virtuous monks, all called 'brains,' to gather together in the palace, performing Buddhist services for six hours each day, which Emperor Yang (Yáng) would personally attend. Shànquán (Shànquán) and another monk took turns presiding over the ceremonies. Because Emperor Yang (Yáng) had become tired of writing and only believed in scheming, the Buddhist services for forty-nine nights were entrusted to the two monks, with more than three hundred changdao (chàngdǎo) phrases not being repeated. The other monk's voice was loud and clear, while Shànquán (Shànquán) was ingenious and shocked the crowd. Sometimes, using three characters to form a sentence, he could express the content of one hour; using seven or five characters to form a chapter was also the same. Emperor Yang (Yáng) said to the scholars Liu Guyan (Liǔ Gùyán), Zhuge Ying (Zhūgě Yǐng), and others: 'The Dharma master's preaching can barely be understood, but the encouragement and words of the changdao (chàngdǎo) are peculiar and exquisite, which is really surprising.' Zhuge Ying (Zhūgě Yǐng) said: 'This is a natural talent for eloquence, and few people in the world can surpass him.' At that time, someone secretly recited his changdao (chàngdǎo) words, wrote them into scrolls, and took them to ask Shànquán (Shànquán). Shànquán (Shànquán) said: 'The purpose of changdao (chàngdǎo) lies in seizing the opportunity, and reciting words will only make a fool of oneself.'
打棒。雜藏明誡何能輒傳。宜速焚之勿漏人口。故權之導文不存紙墨。每讀碑誌多疏麗詞。傍有觀者。若夢遊海。及登席列用牽引囀之。人謂拔情實惟巧附也。大業初年。終日嚴寺。時年五十三矣。門人法綱。傳師導法。汪汪任放譎詭多奇。言雖不繁寫情都盡。蕭僕射昆李。時號學宗。常營福祀。登臨莫逮。每有檀會必遣邀迎。然其令響始飛颯焉早逝。釋門掩扇道俗咸惋。
釋智果。會稽剡人。率素輕清慈物在性。常誦法華頗愛文筆。經史固其本圖。摛目得其清致。時弘唱讀文學所欣。俗以其書勢逼右軍。用呈蕃晉王。乃召令寫書。果曰。吾出家人也。復為他役。都不可矣。一負聲教之寄。二違發足之誡。王逼吾身。心不可逼。乃云。眼闇不能運筆。王大怒。長囚江都。令守寶臺經藏。及入京儲貳出巡楊越。乃上太子東巡頌。其序略云。智果振衣出俗。慕義游梁。感昔日之提獎。喜今辰之嘉慶。遂下令釋之。賜錢一萬金鐘二枚。召入慧日。終於東都。六十餘矣。時慧日沙門智騫者。江表人也。偏洞字源精閑通俗。晚以所學追入道場。自秘書正字仇校著作。言義不通皆咨騫決。即為定其今古出其人世。變體詁訓明若面焉。每曰。餘字學頗周。而不識字者多矣。無人通決。以為恨耳。造眾經音及蒼雅字苑。宏敘周贍
【現代漢語翻譯】 現代漢語譯本：
打棒（用棍棒擊打）。雜亂的藏經明確告誡不能隨意傳授。應該迅速焚燬，不要泄露給他人。所以權宜之計的引導文章沒有留下紙墨。每次讀碑文墓誌，大多是疏朗華麗的辭藻。旁邊有觀看的人，好像夢中游覽大海。等到登上席位，就用牽強附會的話語來引導。人們說他拔除真情實感，只是巧妙地依附權勢。大業初年，在終日嚴寺去世，當時五十三歲。他的門人法綱，傳授他的引導之法，汪洋恣肆，放縱不羈，譎詐怪異，很多奇特的想法。言語雖然不繁瑣，但寫情都十分透徹。蕭僕射昆李，當時號稱學問淵博，常常營建福祀，登臨遊覽沒有人能趕上他。每次有施捨齋會的活動，一定派人邀請他。然而他的名聲剛剛開始傳揚，就很快去世了。佛教界關上了扇子，僧人和俗人都感到惋惜。
釋智果（僧人智果），會稽剡縣人。天性率真輕靈，慈愛萬物。常常誦讀《法華經》，很喜歡文學寫作。經史本來就是他的根本追求。文章舒展，文采清麗。當時弘揚唱誦，文學界都很欣賞。世俗認為他的書法逼近王右軍（王羲之）。有人把他的書法作品呈給蕃晉王（司馬氏的封號），蕃晉王就召他來寫字。智果說：『我是出家人，再去做其他的事情，絕對不可以。一是辜負了聲教的寄託，二是違背了出家時的戒律。王可以逼迫我的身體，但不能逼迫我的心。』於是說：『我眼睛昏暗，不能運筆。』蕃晉王大怒，把他長期囚禁在江都，讓他看守寶臺的經藏。等到入京，儲君出巡楊越，他就上書太子《東巡頌》。他的序言大概是說：『智果擺脫世俗，仰慕道義遊歷到梁朝，感謝昔日的提拔獎掖，喜悅今日的嘉慶。』於是下令釋放了他，賜給他錢一萬，金鐘兩枚，召他進入慧日寺。最終在東都去世，六十多歲。當時慧日寺的沙門智騫（僧人智騫），是江表人。精通字源，精通通俗的學問。晚年用所學進入道場，擔任秘書正字，負責校對著作。言語意義不通順的地方，都諮詢智騫來決定。他就確定文字的今古用法，指出文字的出處，辨析文字的變體和訓詁，明明白白就像面對面一樣。他常常說：『我的字學頗為周全，但不認識字的人太多了。沒有人能通曉決斷，我對此感到遺憾。』於是撰寫了《眾經音》和《蒼雅字苑》，內容宏大敘述周全。 English version:
Striking with a stick. Miscellaneous sutras explicitly warn against indiscriminate transmission. They should be burned quickly and not leaked to others. Therefore, expedient guiding texts were not left in writing. Each time one reads inscriptions and epitaphs, they are mostly filled with sparse and ornate language. Onlookers feel as if they are dreamily wandering the sea. When ascending to a seat, they use far-fetched words to guide. People say that he eliminates genuine feelings and cleverly clings to power. In the early years of the Daye era, he passed away at Zhongri Yan Temple, at the age of fifty-three. His disciple Fagang transmitted his guiding methods, which were vast and unrestrained, unconventional and strange, with many peculiar ideas. Although the language was not verbose, the expression of emotions was thorough. Xiao Pushe Kun Li, known as a scholar, often built blessings and sacrifices, and no one could catch up with his visits. Whenever there were almsgiving events, he would send people to invite him. However, his reputation had just begun to spread when he passed away quickly. The Buddhist community closed its fans, and monks and laypeople alike felt regret.
釋智果 (Shi Zhiguo, a monk), was from Shanyin, Kuaiji. He was naturally straightforward and pure, with compassion for all things. He often recited the Lotus Sutra (法華經, Fahua Jing) and loved writing. Classics and history were his fundamental pursuits. His writing was elegant and refined. At that time, his recitations and literary works were admired. People thought his calligraphy was close to that of Wang Youjun (王右軍, Wang Xizhi). Someone presented his calligraphy to the Prince of Fan and Jin (蕃晉王, Fan Jin Wang, a title of the Sima family), who summoned him to write. Zhiguo said, 'I am a monk, and I cannot do other things. First, I would betray the trust of the teachings; second, I would violate the precepts of ordination. The prince can force my body, but he cannot force my heart.' So he said, 'My eyes are dim, and I cannot wield the brush.' The Prince of Fan and Jin was furious and imprisoned him in Jiangdu for a long time, making him guard the sutra collection of Baotai. When he entered the capital and the crown prince toured Yangyue, he presented the Ode to the Eastern Tour (東巡頌, Dongxun Song) to the crown prince. His preface roughly said, 'Zhiguo cast off the world, admired righteousness, and traveled to the Liang Dynasty, grateful for the past promotion and rejoicing in today's auspiciousness.' So he ordered his release, gave him ten thousand coins and two golden bells, and summoned him to Huiri Temple. He eventually passed away in Dongdu, at the age of sixty. At that time, the Shramana (沙門, Shamen, monk) Zhiqian (智騫, Zhi Qian) of Huiri Temple was from Jiangbiao. He was proficient in the origins of characters and familiar with popular knowledge. In his later years, he used his knowledge to enter the Bodhimanda (道場, Daochang, place of enlightenment), serving as a secretary and proofreader, responsible for proofreading works. When the meaning of words was unclear, they would consult Zhiqian. He would determine the ancient and modern usage of words, point out the origin of words, and analyze the variant forms and glosses of words, clearly as if face to face. He often said, 'My knowledge of characters is quite comprehensive, but there are too many people who do not know characters. No one can understand and decide, and I regret this.' So he wrote Sounds of Various Sutras (眾經音, Zhong Jing Yin) and Cangya Character Garden (蒼雅字苑, Cangya Ziyuan), with grand content and comprehensive narration.
【English Translation】 Striking with a stick. Miscellaneous sutras explicitly warn against indiscriminate transmission. They should be burned quickly and not leaked to others. Therefore, expedient guiding texts were not left in writing. Each time one reads inscriptions and epitaphs, they are mostly filled with sparse and ornate language. Onlookers feel as if they are dreamily wandering the sea. When ascending to a seat, they use far-fetched words to guide. People say that he eliminates genuine feelings and cleverly clings to power. In the early years of the Daye era, he passed away at Zhongri Yan Temple, at the age of fifty-three. His disciple Fagang transmitted his guiding methods, which were vast and unrestrained, unconventional and strange, with many peculiar ideas. Although the language was not verbose, the expression of emotions was thorough. Xiao Pushe Kun Li, known as a scholar, often built blessings and sacrifices, and no one could catch up with his visits. Whenever there were almsgiving events, he would send people to invite him. However, his reputation had just begun to spread when he passed away quickly. The Buddhist community closed its fans, and monks and laypeople alike felt regret. 釋智果 (Shi Zhiguo, a monk), was from Shanyin, Kuaiji. He was naturally straightforward and pure, with compassion for all things. He often recited the Lotus Sutra (法華經, Fahua Jing) and loved writing. Classics and history were his fundamental pursuits. His writing was elegant and refined. At that time, his recitations and literary works were admired. People thought his calligraphy was close to that of Wang Youjun (王右軍, Wang Xizhi). Someone presented his calligraphy to the Prince of Fan and Jin (蕃晉王, Fan Jin Wang, a title of the Sima family), who summoned him to write. Zhiguo said, 'I am a monk, and I cannot do other things. First, I would betray the trust of the teachings; second, I would violate the precepts of ordination. The prince can force my body, but he cannot force my heart.' So he said, 'My eyes are dim, and I cannot wield the brush.' The Prince of Fan and Jin was furious and imprisoned him in Jiangdu for a long time, making him guard the sutra collection of Baotai. When he entered the capital and the crown prince toured Yangyue, he presented the Ode to the Eastern Tour (東巡頌, Dongxun Song) to the crown prince. His preface roughly said, 'Zhiguo cast off the world, admired righteousness, and traveled to the Liang Dynasty, grateful for the past promotion and rejoicing in today's auspiciousness.' So he ordered his release, gave him ten thousand coins and two golden bells, and summoned him to Huiri Temple. He eventually passed away in Dongdu, at the age of sixty. At that time, the Shramana (沙門, Shamen, monk) Zhiqian (智騫, Zhi Qian) of Huiri Temple was from Jiangbiao. He was proficient in the origins of characters and familiar with popular knowledge. In his later years, he used his knowledge to enter the Bodhimanda (道場, Daochang, place of enlightenment), serving as a secretary and proofreader, responsible for proofreading works. When the meaning of words was unclear, they would consult Zhiqian. He would determine the ancient and modern usage of words, point out the origin of words, and analyze the variant forms and glosses of words, clearly as if face to face. He often said, 'My knowledge of characters is quite comprehensive, but there are too many people who do not know characters. No one can understand and decide, and I regret this.' So he wrote Sounds of Various Sutras (眾經音, Zhong Jing Yin) and Cangya Character Garden (蒼雅字苑, Cangya Ziyuan), with grand content and comprehensive narration.
達者高之。家藏一本以為珍璧。晚事導述變革前綱。既絕文褥頗程深器。綴本兩卷陳敘謀猷。學者秘之。故斯文殆絕。京師沙門玄應者。亦以字學之富。皂素所推。通造經音。甚有科據矣。
釋法琰。俗姓嚴。江表金陵人。本名法藏。住願力寺。聽莊嚴寺皭公成實。入義知歸。時共讚賞。每聞經聲唄讚。如舊所經充滿胸臆。試密尋擬。意言通詣。即以所解用咨先達咸曰。卿曾昔習。故有今緣。不可怪也。遂取瑞應依聲盡卷。舉擲旁迸囀態驚馳。無不訝之。皆來返啟。乃于講隙一時為敘。陳國齋會有執卷者。若不陳聲齋福不濟。故使人各所懷相從畢聽。清音盈耳頌聲洋溢。廣流世路。晚被晉府召入日嚴。終於武德。復居玄法。雖年迫期頤。而聲喉不敗。京室雖富聲業甚貧。諸有尋味莫有高於琰者。然而性在知足。不畜貲財。福利所歸隨皆散盡。以貞觀十年卒於此寺。九十餘矣。
釋慧常。京兆人。以梵唄之工。住日嚴寺。尤能卻囀哢響飛揚。長引滔滔清流不竭。然其聲發喉中。唇口不動。與人並立推檢莫知。自非素識方明其作。時隋文興法。煬帝倍隆。四海輻湊同歸帝室。至於梵導贊敘各重家風聞常一梵颯然傾耳。皆推心喪膽。如飢渴焉。僉曰。若此聲梵。有心聞之何得不善也。眾雖效學風骨時參。至於用
【現代漢語翻譯】 現代漢語譯本：
精通此道的人對此評價很高。有人家藏一本，視若珍寶。晚年時，他所講述的內容與之前的綱領有所變革。雖然沒有華麗的辭藻，但內容深刻。他整理成兩卷書，陳述謀略。學者們對此秘而不宣，因此這種學問幾乎絕跡。京城的沙門玄應，也因為精通字學而受到僧俗的推崇，通曉經書音韻，很有研究依據。 釋法琰（釋法琰）：俗姓嚴，是江表金陵人。原本名叫法藏。住在願力寺。聽莊嚴寺的皭公講解《成實論》，領悟了其中的義理。當時人們共同讚賞他。每當聽到經聲和讚唄，就好像過去經歷過一樣，充滿胸懷。他嘗試著秘密地尋思和揣摩，意念和言語都能通達。於是用自己所理解的去請教前輩，前輩們都說：『你過去曾經學習過，所以現在才有這樣的緣分，這並不奇怪。』於是他拿起《瑞應經》，隨著聲音盡情地吟誦，舉手投足，聲音婉轉，令人驚歎。大家都來請教他。於是他在講經的空隙，為大家講述。陳國齋會時，有拿著經卷的人說，如果不陳述聲音，齋會的福報就不圓滿。所以使人們各自懷著心願，跟隨他聽完。清脆的聲音盈滿耳畔，頌揚的聲音洋溢四方，廣泛流傳於世間。晚年被晉府召入日嚴寺。最終在武德年間去世，又居住在玄法寺。雖然年近百歲，但聲音依然洪亮。京城雖然有很多精通聲樂的人，但真正精通梵唄的人卻很少，在尋味梵唄的人中，沒有誰能超過法琰。然而他安於知足，不積攢錢財，福利所得都隨手散盡。在貞觀十年去世於此寺，享年九十多歲。 釋慧常（釋慧常）：京兆人，以擅長梵唄而住在日嚴寺。尤其擅長迴轉和鳴叫，聲音飛揚，長久地引吭高歌，清澈的流水般源源不斷。然而他的聲音是從喉嚨中發出的，嘴唇和口卻不動。與人並排站立，推究檢查也無法知道。如果不是熟悉他的人，就無法明白他的表演。當時隋文帝興盛佛法，隋煬帝更加推崇。四海的人都聚集在一起，共同歸順帝室。至於梵唄的引導和讚頌，各自重視自己的家風。聽說慧常一唱梵唄，人們都肅然傾聽，都推心置腹，如飢似渴。大家都說：『如果這樣的梵唄，有心的人聽了，怎麼能不向善呢？』眾人雖然效仿學習，但風格和骨架時有差異，至於運用...
【English Translation】 English version:
Those who are accomplished in this way highly praise him. Some families keep a copy, regarding it as a precious treasure. In his later years, what he described had changed from the previous guidelines. Although there were no flowery words, the content was profound. He compiled it into two volumes, stating strategies. Scholars kept this secret, so this knowledge almost disappeared. The Shramana Xuan Ying (玄應) of the capital, also because of his rich knowledge of philology, was respected by both monks and laypeople, and was well-versed in the phonetics of scriptures, with a lot of scientific basis. 釋法琰 (Shi Fa Yan): His secular surname was Yan, and he was from Jinling in Jiangbiao. His original name was Fa Zang. He lived in Yuanli Temple. He listened to Jiao Gong of Zhuangyan Temple explain the Satyasiddhi Shastra, and understood the meaning of it. At that time, people praised him together. Whenever he heard the sound of scriptures and chants, it was as if he had experienced it in the past, filling his heart. He tried to secretly ponder and speculate, and his thoughts and words could all reach. So he used what he understood to consult with his predecessors, and the predecessors all said: 'You have studied in the past, so you have such a connection now, which is not surprising.' So he picked up the Auspicious Response Sutra, and chanted it to his heart's content with the sound, raising his hands and feet, the sound was melodious, which was amazing. Everyone came to ask him for advice. So he told everyone in the gap of lecturing. During the Chen State fasting meeting, there were people holding scriptures who said that if the sound was not stated, the blessings of the fasting meeting would not be complete. So he made people follow him to listen with their own wishes. The clear sound filled the ears, and the sound of praise overflowed in all directions, spreading widely in the world. In his later years, he was summoned by the Jin government to Riyan Temple. He finally passed away during the Wude period, and lived in Xuanfa Temple again. Although he was nearly a hundred years old, his voice was still loud. Although there are many people in the capital who are proficient in music, there are very few who are truly proficient in chanting, and among those who savor chanting, no one can surpass Fa Yan. However, he was content with being content, and did not accumulate money, and all the benefits he received were scattered at will. He passed away in this temple in the tenth year of Zhenguan, at the age of ninety-odd. 釋慧常 (Shi Hui Chang): A native of Jingzhao, he lived in Riyan Temple because of his expertise in chanting. He was especially good at turning and chirping, his voice was flying, and he sang for a long time, like a clear stream that never dries up. However, his voice came from his throat, but his lips and mouth did not move. Standing side by side with people, it is impossible to know if you investigate. If you are not familiar with him, you cannot understand his performance. At that time, Emperor Wen of the Sui Dynasty promoted Buddhism, and Emperor Yang of the Sui Dynasty promoted it even more. People from all over the world gathered together and jointly submitted to the imperial family. As for the guidance and praise of chanting, each attached importance to their own family style. Hearing Hui Chang sing a chant, people listened respectfully, and they were all sincere, as hungry and thirsty. Everyone said: 'If such a chant, if a person with a heart hears it, how can he not be kind?' Although everyone imitated and learned, the style and skeleton were sometimes different, as for the use...
與牽挽。皆不及矣。晚入東都。梟感作亂。齋梵總任咸共委常。及平殄后復還關壤。時有僣帝曰。逆賊建福。言涉國家並可收之。因即募覓。常被固送。行次莎[打-丁+冊]。逃賊留曰。往必被戮。可於此止。常曰。債負久作。終須償了。遂至東都。果如言焉。年四十餘矣。時京師興善有道英神爽者。亦以聲梵馳名。道英喉顙偉壯詞氣雄遠。大眾一聚其數萬餘聲調棱棱高超眾外。興善大殿鋪基十畝。欞扇高大非卒搖鼓。及英引眾繞旋行次窗門。聲聒衝擊皆為動振。神爽唱梵彌工長引。游囀聯綿周流內外。臨機賒捉愜洽眾心。貞觀年中。豫州治下照機寺曇寶禪師者。斷谷練形戒行無點。年六十許。常講觀音導引士俗。而聲調超挺特異人倫。寺有塔基。至於靜夜于上贊禮。聲響飛沖週三十里。四遠所聞無不驚仰。
釋智凱。姓安。江表楊都人。家世大富奴僕甚多。年在童丱。雅重嘲謔。引諸群小乃百數人。同戲街衢以為自得。陳氏臺省門無衛禁。凱乃率其戲侶。在太極殿前。號令而過。朝宰江總等。顧其約束銓敘駐步訝之。相視笑曰。此小兒王也。及至學年。總擲前緒。承沙門吉藏振宗禹穴往者談之光聞遠邇。便辭親詣焉從受三論偏工領疊。所以初章中假複詞遣滯。學人苦其煩拏。而凱統之冷然釋頓。各有投詣。
【現代漢語翻譯】 現代漢語譯本 與牽挽相比，這些都遠遠不及了。後來進入東都（Luoyang，洛陽），正趕上梟感（Xiao Gan）作亂。齋飯等佛事活動，大家都委託給常（Chang）。平定叛亂后，又回到關中地區。當時有個僭稱皇帝的人，名叫逆賊建福（Jianfu），說常（Chang）的言論涉及國家，可以逮捕他。於是就公開搜捕，常（Chang）被押送。走到莎[打-丁+冊]（Sha[da-ding+ce]）這個地方，逃走的賊人勸他留下，說：『你去了肯定會被殺，不如在這裡停下。』常（Chang）說：『欠下的債，遲早要還的。』於是到了東都（Luoyang，洛陽），果然如他們所說。當時他四十多歲。當時京師興善寺（Xingshan Temple）有個叫道英（Daoying）的和尚，神采奕奕，也以唱梵唄而聞名。道英（Daoying）嗓音洪亮，氣勢雄渾。大眾聚集時，人數眾多，他的聲音高亢，超出眾人之上。興善寺（Xingshan Temple）大殿的地基有十畝大，窗戶高大，不是一般人能搖動的。道英（Daoying）帶領眾人繞殿行走，他的聲音衝擊著窗戶，使之震動。道英（Daoying）擅長唱梵唄，聲音悠長婉轉，迴盪在內外。他隨機應變，唱得恰到好處，深得人心。貞觀年間，豫州（Yuzhou）管轄下的照機寺（Zhaoji Temple）有個叫曇寶（Tanbao）的禪師，斷絕穀物，鍛鍊身體，戒律清凈。六十多歲，經常講解觀音（Guanyin），引導士人和百姓。他的聲音高亢獨特，與衆不同。寺里有座塔基，到了寂靜的夜晚，他在上面讚頌禮拜，聲音飛揚，傳到三十里外，四方聽到的人無不驚歎仰慕。 釋智凱（Shishi Zhikai），姓安（An），是江表楊都（Yangdu）人。家境非常富有，有很多奴僕。小時候就喜歡開玩笑，帶領一群小孩，大概有一百多人，在街上玩耍，以此為樂。陳朝（Chen Dynasty）的臺省（Tai Province）大門沒有衛兵把守，智凱（Zhikai）就帶領他的玩伴，在太極殿（Taiji Hall）前，發號施令地走過。朝廷大臣江總（Jiang Zong）等人，看到他們的約束和佇列，停下腳步感到驚訝，互相笑著說：『這真是個小兒王啊。』到了上學的年齡，他放棄了以前的愛好，聽說沙門吉藏（Jizang）在禹穴（Yu Cave）弘揚宗派，名聲遠揚，就辭別親人去拜訪他，跟隨他學習三論（Three Treatises），尤其擅長領會和疊用。所以最初的章節中，假複詞的運用讓學者們感到困惑，而智凱（Zhikai）卻能冷靜地理解和解釋，各有側重。
【English Translation】 English version Compared to pulling and dragging, all of these are far inferior. Later, he entered Dongdu (Luoyang), just in time for the Xiao Gan rebellion. Everyone entrusted Chang with Buddhist activities such as齋梵 (zhai fan, vegetarian meals and Buddhist rituals). After the rebellion was quelled, he returned to the Guanzhong area. At that time, there was a self-proclaimed emperor named the rebel Jianfu, who said that Chang's words involved the state and he could be arrested. So he was publicly wanted, and Chang was escorted. When he arrived at Sha[da-ding+ce], the escaped thieves advised him to stay, saying, 'If you go, you will definitely be killed, you might as well stop here.' Chang said, 'The debts owed must be repaid sooner or later.' So he went to Dongdu, and it was as they said. At that time, he was in his forties. At that time, there was a monk named Daoying at Xingshan Temple in the capital, who was radiant and also famous for chanting梵唄 (fanbai, Buddhist hymns). Daoying had a loud voice and a majestic aura. When the masses gathered, there were many people, and his voice was high-pitched, surpassing everyone else. The foundation of the main hall of Xingshan Temple was ten acres in size, and the windows were tall and large, which could not be shaken by ordinary people. When Daoying led the crowd around the hall, his voice impacted the windows, causing them to vibrate. Daoying was good at chanting梵唄 (fanbai, Buddhist hymns), his voice was long and melodious, echoing inside and outside. He improvised and sang appropriately, which was very popular. During the Zhenguan period, there was a Chan master named Tanbao at Zhaoji Temple under the jurisdiction of Yuzhou, who cut off grains, exercised his body, and kept the precepts purely. In his sixties, he often explained Guanyin and guided scholars and people. His voice was high-pitched and unique, different from others. There was a pagoda base in the temple. In the quiet night, he praised and worshiped on it, and the sound flew and rushed thirty miles away. Everyone who heard it in all directions was amazed and admired. 釋智凱 (Shishi Zhikai), whose surname was 安 (An), was from Yangdu in Jiangbiao. His family was very wealthy and had many servants. When he was a child, he liked to joke and led a group of children, about a hundred people, to play in the streets, which he enjoyed. The gates of the 臺省 (Tai Province) of the Chen Dynasty were not guarded by soldiers, so Zhikai led his playmates and walked past the 太極殿 (Taiji Hall), giving orders. The court officials Jiang Zong and others, seeing their restraint and queue, stopped and were surprised, and smiled at each other and said, 'This is really a child king.' When he reached school age, he gave up his previous hobbies and heard that the Shamen Jizang was promoting the sect in Yu Cave, and his reputation was far and wide, so he bid farewell to his relatives to visit him, and followed him to study the Three Treatises, especially good at understanding and superimposing. Therefore, in the initial chapters, the use of false compound words confused the scholars, but Zhikai was able to calmly understand and explain, each with its own emphasis.
及藏入京。因倍同住。義業通廢專習子史。今古集傳有關意抱輒條疏之。隨有福會因而標擬。至於唱導將半。更有緣來。即為敘引冥符眾望。隋末唐初。嘉猷漸著。每有殿會無不仰推。廣誦多能罕有其類。嘗于內殿佛道雙嚴。兩門導師同時各唱。道士張鼎雄辯難加。自恨聲小為凱陵架。欲待言了方肆其術。語次帝德。鼎延其語。凱斜目之。知其度也。乃含笑廣引古今皇王治亂濟溺得喪銓序。言無浮重文極鋪要。鼎構既窮凱還收緒。一代宰伯同賞標奇。臨機之妙铦鋒若此。而情均貧富赴供不差。存念寒微多行鍼療。后以蠅點所拘申雪無路。徙于原部。乃冠服古賢。講開莊老時江夏王道宗。昔在京輦第多福會。至於唱敘無非凱通。后督靈州攜隨任所。留連歲稔欣慕朋從。及巡撫燕山問罪泥海。皆與連騎情同比影。在蕃齋祀須有導達。乃隔幔令凱作之。至於終詞無不泣淚。王亦改容。遂卒于彼。
釋寶巖。住京室法海寺。氣調閑放言笑聚人。情存道俗。時共目之說法師也。與講經論名同事異。論師所設務存章句。消判生起結詞義。巖之制用隨狀立儀。所有控引多取。雜藏。百譬異相。聯璧。觀公導文王孺懺法。梁高。沈約。徐庾。晉宋等數十家。包納喉衿觸興抽拔。每使京邑諸集塔寺肇興。費用所資莫匪泉貝。雖玉石
通集藏府難開。及巖之登座也。案幾顧望未及吐言。擲物云崩須臾坐沒。方乃命人徙物。談敘福門。先張善道可欣。中述幽途可厭。后以無常逼奪終歸長逝。提耳抵掌速悟時心。莫不解發撤衣書名記數克濟成造。咸其功焉。時有人云。夫說法者當如法說。不聞陰界之空但言本生本事。巖曰。生事所明為存陰入無主。但濁世情鈍。說陰界者皆昏睡也。故隨物附相。用開神府。可不佳乎。以貞觀初年卒于住寺。春秋七十餘矣。
論曰。自古諸傳多略后科。晉氏南遷方關名實。然則利物之廣在務為高。忍界所尊惟聲通解。且自聲之為傳。其流雜焉。即世常行。罕歸探索。今為未悟。試揚攉而論之。爰始經師為德本實以聲糅文。將使聽者神開因聲以從迴向。頃世皆捐其旨。鄭衛彌流。以哀婉為入神用騰擲為清舉。致使淫音婉孌嬌哢頻繁。世重同迷鮮宗為得。故聲唄相涉雅正全乖縱有刪治而為時廢。物希貪附利涉便行。未曉聞者悟迷且貴一時傾耳。斯並歸宗女眾。僧頗兼之。而越墜堅貞殊虧雅素。得惟隨俗失在戲論。且復雕訛將絕宗匠者希。昔演三千今無一契。將非沿世遷貿固得行藏有儀乎。道達之任當今務先。意在寫情疏通玄理。本寔開物事屬知機。不必誦傳由乖筌悟。故佛世高例。則身子為其言初。審非斯人。則雜藏
【現代漢語翻譯】 現代漢語譯本： 通往藏府的道路難以開啟。等到巖法師登座說法時，他環顧四周，還沒來得及開口，就擲出物品，如山崩一般，瞬間淹沒了座位。於是命人移開物品，開始講述福報之門。先是宣揚善道的可喜，中間敘述幽冥之途的可厭，最後以無常的逼迫和死亡的最終歸宿來警醒世人。他提耳抵掌，勸誡人們迅速覺悟當下的心念。聽眾無不解開發髻，脫下華麗的衣服，書寫姓名，記錄數量，盡力完成功德，都成就了他的功德。當時有人說：『說法的人應當如法宣說，不應講述陰界的事情，而只應講述佛陀的本生故事和本事。』巖法師說：『講述本生故事和本事是爲了說明存在於陰界，進入無主狀態的靈魂。只是濁世之人情識遲鈍，講述陰界的事情，他們都會昏睡。』所以，我才隨順事物，依附表相，用以開啟神府，這難道不好嗎？巖法師在貞觀初年圓寂于所住的寺廟，享年七十餘歲。
評論說：自古以來的各種傳記大多省略了後面的科條。晉朝南遷之後，才開始重視名實相符。如此說來，利益眾生的廣泛在於務求高遠，忍界所尊崇的，是聲音能夠通達理解。而且自從聲音被用來傳法，其中就混雜了各種東西。即使是世俗常行的，也很少有人去探索。現在爲了那些尚未覺悟的人，試著揚棄糟粕，加以評論。最初的經師以德行為根本，實際上是用聲音來糅合文字，想要使聽眾心神開啟，通過聲音來引導他們迴向。近世的人都拋棄了其中的宗旨，鄭衛之音氾濫，以哀婉動聽為入神，用騰躍跳擲為清高。導致淫靡的音樂、婉轉的歌聲、嬌媚的吟唱頻繁出現，世人看重相同的迷誤，很少有人以宗門為得。所以，梵唄之聲互相摻雜，雅正之音完全乖離，縱然有刪改整治，也因為時勢而廢棄。人們很少貪求依附，利益牽涉其中，就容易通行。不明白的人聽了，悟道迷途，只求一時傾聽。這些都歸屬於女眾，僧人也頗有兼顧。於是越發墮落，堅貞喪失，雅正樸素虧損。得到的是隨順世俗，失去的是戲論。而且又加以雕琢訛誤，將要斷絕，宗師匠人很少。過去能夠演說三千威儀，現在沒有一個契合。難道不是因為隨著世俗遷變貿易，本來就應該有行藏的儀則嗎？通達佛道的重任，當今應該首先重視。意在抒寫情感，疏通玄妙的道理。根本在於開啟事物，事情屬於瞭解時機。不必誦讀傳記，以免違背了通過魚筌而悟道的宗旨。所以佛陀在世時有很高的例子，就是舍利弗善於言辭，如果不是這樣的人，就會混雜各種藏經。
【English Translation】 English version: The path to the treasury of teachings is difficult to open. When Dharma Master Yan ascended the seat to preach, he looked around, and before he could speak, he threw objects, like a mountain collapsing, instantly submerging the seat. So he ordered people to remove the objects and began to talk about the gate of blessings. First, he proclaimed the joy of good deeds, then narrated the detestability of the path of the underworld, and finally used the impermanence of coercion and the ultimate destination of death to awaken the world. He tugged at ears and clapped his hands, urging people to quickly awaken to the present moment. The listeners all unbound their hair, took off their gorgeous clothes, wrote their names, recorded the numbers, and tried their best to complete the merits, all of which contributed to his merits. At that time, someone said: 'The person who preaches the Dharma should preach according to the Dharma, and should not talk about the affairs of the underworld, but only talk about the Buddha's Jataka stories and abilities.' Dharma Master Yan said: 'Telling the Jataka stories and abilities is to explain the souls that exist in the underworld and enter the state of being without a master. It's just that people in the turbid world are slow in their emotions, and when they talk about the affairs of the underworld, they will all fall asleep.' Therefore, I follow things and attach to appearances, in order to open the divine treasury, isn't this good? Dharma Master Yan passed away in the temple where he lived in the early years of the Zhenguan era, at the age of seventy.
It is commented: Since ancient times, most of the various biographies have omitted the later clauses. After the Jin Dynasty moved south, they began to pay attention to the conformity of name and reality. In this way, the breadth of benefiting sentient beings lies in striving for the highest, and what is respected in the realm of endurance is that the sound can reach understanding. Moreover, since sound has been used to transmit the Dharma, various things have been mixed in it. Even those that are commonly practiced in the world are rarely explored. Now, for those who have not yet awakened, let's try to abandon the dross and comment on it. The initial sutra teachers took virtue as the root, but actually used sound to blend with words, wanting to make the listeners' minds open, and guide them to dedicate themselves through sound. People in recent times have abandoned the purpose of it, and the music of Zheng and Wei is rampant, using mournful and pleasant sounds to enter the mind, and using leaping and jumping as noble. As a result, lewd music, melodious songs, and charming chants appear frequently, and people value the same confusion, and few people regard the sect as gain. Therefore, the sounds of chanting are mixed with each other, and the sounds of elegance and righteousness are completely separated. Even if there are deletions and rectifications, they are abandoned because of the times. People rarely covet attachment, and if benefits are involved, it is easy to pass. Those who do not understand listen to it, and are confused about enlightenment, only seeking to listen for a while. These all belong to the female crowd, and monks also have a lot of care. As a result, they fall further, lose their chastity, and lose their elegance and simplicity. What is gained is following the customs, and what is lost is playful discussion. Moreover, they are carved and corrupted, and they are about to be cut off, and there are few masters and craftsmen. In the past, they could perform three thousand dignities, but now there is not one that fits. Isn't it because with the changes and trade of the world, there should have been rules for conduct? The important task of reaching the Buddha's path should be given priority today. The intention is to express emotions and dredge up mysterious principles. The fundamental thing is to open up things, and things belong to understanding the opportunity. There is no need to recite biographies, so as not to violate the purpose of enlightenment through the fish trap. Therefore, there is a high example when the Buddha was in the world, that is, Shariputra was good at words, and if it is not such a person, various sutras will be mixed up.
陳其殃咎。統其朗拔終歸慧門。法師說法之功。律師知律之用。今且隨相分位。約務終篇俗有無施不可又陳無備一人。道則不輕未學。亦開降外須博。是以前傳所敘。慇勤四能即用以觀。誠如弘例何以明耶。若夫聲學既豐。則溫詞雅贍才辯橫逸。則慧發鄰幾。必履此蹤。則軌躅成於明道。如乖此位。則濫罔翳于玄津。但為世接五昏人纏九惱。俗利日隆而道弘頗躓。所以坐列朝宰。或面對文人。學構疏蕪時陳鄙俚。褒獎帝德乃類阿衡。讚美寒微翻同旒冕。如陳滿月。則曰聖子歸門。悉略璋弧豈聞床幾。若敘閨室。則誦窈窕從容。能令子女奔逃尊卑動色。僧倫為其掩耳。士俗莫不寒心。非惟謂福徒施亦使信情萎萃。又有逞炫唇吻搖鼓無慚。艷飾園庭閏光犬馬。斯並學非師授。詞假他傳。勇果前聞無思箴艾。遂即重輕同跡。真誤混流。顏厚既增。彌深癡滯。寧謂道達。豈並然耶。至如善權之對晤儲兩。千紙不弊其繁華真觀之拔難程神。百句彌開其邪信。故得存亡定其尊考。佳嚴審其郊邑。詞調流便奕奕難窮。引挽倫綜愜當情事。能令倨傲折體儒素解頤便識信牢強頌聲載路。今且略明機舉。則得人開悟如此。有背斯言。則來誚掩化如彼。輒試論矣。臨機難哉。唄匿之作沿世相驅。轉革舊章多弘新勢。討核原始共委漁山。或指東
阿昔遺。乍陳竟陵冥授。未詳古述且敘由來。豈非聲乖久布之象。唯信口傳在人為高畢固難準大約。其體例其眾焉至如梵之為用。則集眾行香。取其靜攝專仰也。考其名實。梵者凈也。寔惟天音。色界諸天來覲佛者。皆陳讚頌。經有其事祖而習之。故存本因詔聲為梵。然彼天音未必同此。故東川諸梵。聲唱尤多。其中高者。則新聲助哀般遮掘勢之類也。地分鄭魏。聲亦參差然其大途不爽常習。江表關中鉅細天隔。豈非吳越志揚俗好浮綺。致使音頌所尚惟以纖婉為工。秦壤雍梁音詞雄遠。至於詠歌所被。皆用深高為勝。然則處事難常。未可相奪。若都集道俗。或傾郭大齋。行香長梵。則秦聲為得。五眾常禮七貴恒興。開發經講。則吳音抑在其次。豈不以清夜良辰昏漠相阻。故以清聲雅調駭發沈情。京輔常傳。則有大小兩梵。金陵昔弄。亦傳長短兩引。事屬當機不無其美。劍南隴右其風體秦。雖或盈虧不足論評。故知神州一境聲類既各不同。印度之與諸蕃。詠頌居然自別。義非以此唐梵用擬天聲。敢惟妄測斷可知矣唄匿之作頗涉前科。至於寄事。置布仍別梵設發引為功。唄匿終於散席。尋唄匿也亦本天音。唐翻為靜。深得其理。謂眾將散。恐涉亂緣。故以唄約令無逸也。然靜唄為義。豈局送終。善始者多。慎終誠寡。故隨
因起誡。而不無通議。頌讚之設其流寔繁。江淮之境偏饒此玩。雕飾文綺糅以聲華。隨卷稱揚任契便構。然其聲多艷逸翳覆文詞。聽者但聞飛哢。竟迷是何筌目。關河晉魏兼而重之。但以言出非文。雅稱呈拙。且其聲約詞豐。易聽而開深信。惟彼南服文聲若林。向若節之中和。理必諧諸幽遠。隨墮難溯返亦希焉。至如生嚴之詠佛緣。五言結韻。則百藏宗為師轄。遠運之贊凈土。四字成章。則七部欽為風素。斯並無聲。以廁其本。故得列代傳之。或者問曰。向敘諸讚唄績由聲。余聞非聲無以達心。非聲不飏玄理。故歌詠頌法以為音樂。斯言何哉。必有此陳。未聞前喻。義須镕裁節約得使文質相勝。詞過其實。世該所非。聲覆法本。佛有弘約。何得掩清音而希激楚。忽雅眾而冒昏夫。斯誠恥也。京輦會坐有聲聞法事者。多以俗人為之。通問所從無由委者。昌然行事謂有常宗。並盛德之昔流。未可排斥。至於聖哲彝訓。通別兩序。以命章述經。敘聖人法。諸頌以標首。雖復序頌文別。而開發義同。古聖垂範于教端。今賢祖承於事表。世遠莫測。其面斯推。想得其蹤。信有依焉。固非誕妄。且大集叢鬧昏雜波騰。卒欲正理何由可靜。未若高飏洪音歸依三寶。忽聞駭耳莫不傾心。斯亦發萌草創開信之奇略也。世有法事號曰落花。
通引皂素開大施門。打剎唱舉抽撤泉貝。別請設坐廣說施緣。或建立塔寺。或繕造僧務。隨物贊祝其紛若花。士女觀聽擲錢如雨。至如解發百數數別。異詞陳愿若星羅。結句皆合韻。聲無暫停。語無重述。斯實利口之铦奇。一期之走捷也。余則界得僧得。其徒復弘。尋常達嚫。科要易悉。故不廣也。若夫適化無方陶甄不一。知微詎幾達信誰焉。然則堅信終乎我亡。知微極乎想滅。自斯階降慚次不倫。達化以識變為明。通法以濫委為闇。故身子謬說無升悟入。眾首妄悔畢為譏訶。自餘下凡諒難圖矣。且道開物悟。信乎說道之功。既非會正何能審觀。止可登機之務以意商量。接俗之能存乎此舉。猶應執文信度。懲革者希。擬人以倫。固當非咎。悠哉遐想。通斯意焉。終南大一山沙門京兆釋道宣。敢告法屬曰。竊以。法流所被非人不弘。頃世澆離多乖名實。後學奔競未志尋籌。致混篇章凋殘者眾。自梁已后。僧史荒蕪。追討英猷罕有徽緒。豈非綴緝寡鮮聞見遂沈。高行明德湮埋難紀。輒不涯揆且掇在言。至於傳述固[虛*予]嘉績。猶賢絕墜無聞於世。所以江表陳統瓊晃琰皭之疇。河北高都融琛散魏之侶。英聲冒于天漢。盛行動於人心。並可楷模。俱從物故。嘗以暇日遍訪京賢。名尚不聞何論景行。撫心之痛自積由來。相成
【現代漢語翻譯】 現代漢語譯本： 普遍引導，像皂素一樣開啟廣大的佈施之門。舉行打剎（Dhasa，一種佛教儀式）儀式，唱誦、舉辦法事，抽取、撤回泉貝（古代貨幣）。特別邀請僧侶，設定座位，廣泛宣說佈施的因緣。或者建立塔寺，或者修繕僧務。隨著佈施的物品，讚美祝願，其紛繁的景象如同鮮花一般。士人和女子觀看聆聽，投擲的錢財如同下雨一般。至於解開發髻，分成成百上千束，各自陳述不同的願望，如同星星羅列。結束的語句都符合韻律，聲音沒有停頓，語言沒有重複。這實在是口才伶俐者的巧妙之處，一時之間的快速反應。其餘的，比如界得僧得（具體含義待考），他們的徒弟又加以弘揚，尋常的達嚫（Daksina，供養）的規則要領容易知曉，所以不詳細說明。至於適應變化沒有固定的方法，造就人才的方式也不一樣，能夠了解細微之處的又有多少人呢？能夠達到真正信仰的又有誰呢？因此，堅定的信仰最終伴隨著我的死亡而結束，瞭解細微之處也只能到想像滅絕的程度。從這個階段下降，慚愧的程度也各不相同。以認識的變化作為明智，以濫用職權作為昏暗。所以，身子（Sariputra，舍利弗）錯誤地說法，沒有昇華領悟進入真理；眾首（僧團領袖）虛妄地懺悔，最終成為譏諷呵斥的對象。至於其餘的下凡之人，實在難以謀劃了。且說開物悟（開啟智慧），相信說道的功用。既然不是會正（領會正法），又怎麼能夠審察觀察呢？只能把登上法座的事務用自己的意思來商量，接引世俗的能力也只能存在於這些舉動之中。仍然應該執著于文字，相信尺度，能夠改正革新的很少。用倫理來比擬人，本來就不應該責怪。悠遠啊，遙遠的想像，通達這些意思啊！ 終南大一山沙門京兆釋道宣（Daoxuan，唐代高僧），敢於告訴各位法屬說：我私下認為，佛法流傳所覆蓋的地方，不是依靠人就不能弘揚。近世風氣澆薄，大多違背名實。後來的學習者奔走競爭，還沒有立定志向，尋找到正確的途徑，導致混淆篇章，凋殘的人很多。自從梁朝以後，僧史荒蕪，追尋英才的謀略，很少有線索。難道不是因為綴輯的內容寡少，聞見淺薄，於是就沉沒了；高尚的品行和光明的德行，湮沒難以記載。我冒昧地不衡量自己的能力，姑且摘錄一些言語，至於傳述，本來就讚揚美好的功績，即使是賢才，也避免了墜落，不被世人所知。所以，江表的陳統、瓊晃、琰皭之流，河北的高都融琛，散落在魏國的同伴，他們的英名冒于天漢（銀河），盛大的行動影響著人心，都可以作為楷模。都隨著事物的變化而逝去。我曾經在空閑的時候，遍訪京城的賢士，他們的名聲尚且不被聽聞，更何況是高尚的德行呢？撫摸著胸口，這種痛苦由來已久，互相形成。
【English Translation】 English version: Universally guiding, like saponin opening the vast gate of generosity. Holding Dhasa (a Buddhist ritual), chanting, conducting Dharma services, extracting and withdrawing spring shells (ancient currency). Specially inviting monks, setting up seats, widely expounding the causes and conditions of generosity. Or establishing pagodas and temples, or repairing monastic affairs. With the donated items, praising and blessing, its bustling scene is like flowers. Gentlemen and ladies watch and listen, the money thrown is like rain. As for untying the hair buns, dividing them into hundreds and thousands of strands, each stating different wishes, like stars scattered. The concluding sentences all conform to rhyme, the sound has no pause, the language has no repetition. This is indeed the cleverness of a fluent speaker, a quick response for a time. As for the rest, such as Jie De Seng De (specific meaning to be examined), their disciples further promote it, the rules and essentials of ordinary Daksina (offerings) are easy to know, so it is not explained in detail. As for adapting to changes without a fixed method, the ways of cultivating talents are also different, how many people can understand the subtle points? Who can achieve true faith? Therefore, firm faith ultimately ends with my death, and understanding the subtle points can only reach the point of extinction of imagination. Descending from this stage, the degree of shame is also different. Taking the change of knowledge as wisdom, and abusing power as darkness. Therefore, Sariputra (Sariputra) mistakenly preached, without sublimation and enlightenment to enter the truth; the leaders of the Sangha falsely repented, and eventually became the object of ridicule and scolding. As for the rest of the mortals, it is really difficult to plan. And say Kai Wu Wu (opening wisdom), believe in the function of speaking. Since it is not Hui Zheng (understanding the Dharma), how can we examine and observe? We can only discuss the affairs of ascending the Dharma seat with our own meaning, and the ability to connect with the world can only exist in these actions. We should still adhere to the text, believe in the scale, and few can correct and reform. It is not to be blamed to compare people with ethics. Oh, distant imagination, understand these meanings! Shramana Daoxuan (Daoxuan, a eminent monk in the Tang Dynasty) of Zhongnan Dayi Mountain, dare to tell all Dharma members: I privately think that the place covered by the flow of Buddhism cannot be promoted without relying on people. In recent times, the atmosphere is thin, and most of them violate the name and reality. Later learners rush to compete, and have not yet established their ambitions, and found the correct way, leading to confusion of chapters, and many who are withered. Since the Liang Dynasty, the history of monks has been barren, and there are few clues to pursue the strategies of heroes. Is it not because the content of the compilation is small, the knowledge is shallow, so it is submerged; the noble character and bright virtue are buried and difficult to record. I presumptuously do not measure my ability, and I will excerpt some words for the time being. As for the narration, I originally praised the beautiful achievements, even if it is a virtuous talent, it also avoids falling and is not known to the world. Therefore, Chen Tong, Qiong Huang, Yan Jiao and others in Jiangbiao, Gao Du Rongchen in Hebei, scattered companions in the Wei Kingdom, their heroic names are in Tianhan (the Milky Way), and their grand actions affect people's hearts, and they can all be role models. They all passed away with the changes of things. I once visited the sages of the capital in my spare time, and their names are not heard, let alone noble virtues? Touching my chest, this pain has been around for a long time, forming each other.
之規意言道合。仰托周訪務盡搜揚。勿謂繁多致乖弘略。世之三史。卷餘四百。尚有師尋。豈喻釋門三五帙也。故當微有操行可用師模。即須綴筆更廣其類。豈不光聞僧海舟徑聖蹤則釋門道勝顧思齊之有日俗流上達增景仰于生常邪。輒舒傳末。冀期神之有據耳。
續高僧傳卷第三十
【現代漢語翻譯】 現代漢語譯本：
志同道合，意氣相投。仰仗周訪（人名，意為廣泛尋訪）竭盡全力搜尋表彰。不要認為內容繁多就會違背弘揚佛法的要略。世俗的三史（指《史記》、《漢書》、《後漢書》），尚且有四百多卷，還有老師去探尋研究。這又怎麼能與佛門的三五卷經書相比呢？所以，只要稍微有些操守品行可以作為學習的榜樣，就應當續寫，更加廣泛地擴充其內容。這難道不能光大僧界的聲譽，使僧人遵循聖人的足跡，從而使佛門的正道更加興盛嗎？希望顧思齊（反問語氣，意為難道不應該嗎）能夠有一天，使世俗之人也能學習領悟佛法，增加他們對於佛法的景仰之心嗎？我姑且寫下這篇傳記的結尾，希望神靈能夠有所依據。 《續高僧傳》卷第三十
【English Translation】 English version:
With shared aspirations and harmonious intentions. Relying on Zhou Fang (a person's name, meaning to extensively seek and commend) to exert all efforts in searching and praising. Do not think that the abundance of content will violate the essential strategies of propagating Buddhism. The secular Three Histories (referring to the 'Records of the Grand Historian,' 'Book of Han,' and 'Book of the Later Han') still have more than four hundred volumes, and there are still teachers who explore and study them. How can this be compared to the three or five fascicles of Buddhist scriptures? Therefore, as long as there are even slight moral conducts that can serve as models for learning, they should be continued in writing, further expanding their content. Wouldn't this glorify the reputation of the Sangha, enabling monks to follow the footsteps of the saints, thereby making the righteous path of Buddhism even more prosperous? Hoping that Gu Siqi (a rhetorical question, meaning shouldn't we?) can one day enable secular people to learn and comprehend the Dharma, increasing their reverence for Buddhism? I will tentatively write the end of this biography, hoping that the spirits may have a basis. 'Continued Biographies of Eminent Monks,' Volume Thirty