T52n2107_道宣律師感通錄

大正藏第 52 冊 No. 2107 道宣律師感通錄

No. 2107

道宣律師感通錄

麟德元年終南山釋道宣撰

宣律師感天侍傳

余曾見晉太常于寶撰搜神錄述。晉故中牟令蘇韶。有才識。感冥中卒。乃晝見形於其家。諸親故知友聞之並同集。飲啖言笑不異於人。或有問者。中牟在生。多諸賦述。言出難尋。諸敘詞曰。運精氣兮離故形。神渺渺兮爽玄冥。歸北帝兮造酆京。崇墉郁兮廓崢嶸。叔鳳闕兮詞帝庭。邇卜商兮室顏生。親大聖兮頌梁成。希吳季兮英嬰明。抗清論兮風英英。敷花藻兮文粲榮。庶擢身兮登昆瀛。受福祚兮享千齡。余多不盡錄。初見其詞若存若亡。余見梁初江泌女誦出凈土大莊嚴等三十餘經。逮于即目上有斯事。生緣有幸。近以今年二月末。數感天人。有若曾面。告余云。所著文翰。續高僧傳。廣弘明集。裨助聖化。幽靈隨喜。無不讚悅。至於律部。抄錄疏儀。無足與二。但于斷輕重物。少有疏失。斯非逾抑。惟譯者如何以王貴衣同於白衣俗服。相從非重。乃至氍氀同法相量者亦在輕收。且王著貴衣。同比丘之三衣也。價直十萬者。故曰貴衣。用以施僧。可同輕限。白衣外道之服斯本出家者絕之。三衣惟佛制。名著者定得解脫故。白衣俗服佛嚴制

斷。若有亡者並在重收。至於氍氀三衣相量同三衣也。邊方開皮臥具。亦是三衣。條葉在外。柔毛在內。寒酷之國。佛開為道必至布鄉。還非輕限。可改前迷。宜從后悟。如來在日。尚有後制廢前。何況於今不存迷悟之事也。余問所從來。有一天來禮敬。敘喧涼已曰。弟子姓王。名璠。是大吳之蘭臺臣也。會師初至建鄴。孫主即來許之。合感希有之瑞。為立非常之廟。於時天地神祇咸加靈被。於三七日遂感舍利。吳主手執銅瓶寫銅槃內。舍利所沖槃即破裂。乃至火燒錘試俱不能損。闞澤張昱之徒。亦是天人護助。入其身中。令其神爽通敏。答對諧允。今並在天上。弘護佛法為事。弟子是南天韋將軍下之使者。將軍事務極多。擁護三州之佛法。有斗諍陵危之事。無不躬往知喻。令附和南大欲即至。前事擁鬲不久當至。且令弟子等共師。言散不久復有天來云。姓羅氏。蜀人也。言作蜀音。廣說律相。初相見時如俗禮儀。敘述緣由多有次第。遂有忽忘。又一天來云。姓費氏。禮敬如前云。弟子迦葉佛時。生在初天韋將軍下。諸天以貪慾醉。弟子以宿願力不戀天欲。清凈梵行偏敬毗尼。韋將軍童真梵行。不受天欲。一王之下。有八將軍四王三十二將。週四天下往還。護助諸出家人。四天下中北天一州少有佛法。餘三天下佛法大

【現代漢語翻譯】 現代漢語譯本： 『斷』，指的是戒律的斷滅。如果有人去世，並且他的財物被重新收回，那麼他的氍氀（qú lǘ，一種毛織的地毯）和三衣（sān yī，僧侶所穿的三種袈裟）的尺寸應該和普通的三衣相同。在邊遠地區，用皮革做的臥具也可以被視為三衣，其特點是條紋和葉子的圖案在外面，柔軟的毛在裡面。在寒冷嚴酷的國家，佛陀開許（kāi xǔ，允許）爲了傳道必須到達村莊，這並非輕率的限制。我們應該改正之前的迷惑，遵循後來的覺悟。即使如來佛在世時，尚且有後來的規定廢除之前的規定，更何況現在佛陀已經不在世，難道就沒有迷惑和覺悟的事情嗎？ 我問他從哪裡來，有一個天人前來禮敬，寒暄過後說：『弟子姓王，名璠（fán），是大吳（dà Wú，三國時期的吳國）的蘭臺臣（lán tái chén，掌管圖書典籍的官員）。當年法師您剛到建鄴（jiàn yè，今南京），孫權（Sūn Quán，吳國的君主）就立刻允許您在那裡弘法，這應和了稀有祥瑞的感應，所以為您建立了非常殊勝的廟宇。當時天地神祇（tiān dì shén qí，天地間的神靈）都加以靈驗的庇護，在三七日（sān qī rì，二十一天）之內就感應到了舍利（shè lì，佛教聖物）。吳主親自拿著銅瓶，將舍利倒入銅盤內，舍利所衝擊的地方，銅盤立刻破裂。甚至用火燒、用錘子敲打都不能損壞舍利。闞澤（Kàn Zé）和張昱（Zhāng Yù）等人，也是天人護佑，進入他們的身體，使他們的精神清爽通敏，回答問題和諧允當。他們現在都在天上，以弘揚和護持佛法為事業。弟子是南天（Nán tiān，南方天界）韋將軍（Wéi jiāng jūn，佛教護法神）手下的使者。韋將軍事務非常繁忙，擁護三州（sān zhōu，指多個州）的佛法，遇到爭鬥和侵凌的事件，沒有不親自前往告知的。讓附和南（fù hè Nán，意義不明）的大欲（dà yù，強烈的慾望）即將到來，之前的事情擁塞阻隔，不久也將到來。暫且讓弟子等和法師您一起。』 說完不久，又有天人前來，說：『姓羅，是蜀人。』用蜀地的口音，廣泛地講述律相（lǜ xiàng，戒律的相狀）。初次見面時，如同世俗的禮儀，敘述緣由很有條理，但有時會忽然忘記。又有一天人前來，說：『姓費』，禮敬的方式和之前一樣，說：『弟子在迦葉佛（Jiā yè Fó，過去七佛之一）時期，出生在初天（chū tiān，色界天）韋將軍手下。諸天因為貪慾而沉醉，弟子憑藉宿世的願力，不貪戀天上的慾望，以清凈的梵行（fàn xíng，清凈的行為）特別尊敬毗尼（pí ní，戒律）。韋將軍童真梵行，不受天上的慾望。一位天王之下，有八位將軍和四王三十二將，周遊四天下（sì tiān xià，指整個世界）往還，護助各位出家人。四天下中，北天（běi tiān，北方）一個州很少有佛法，其餘三天下佛法很興盛。』

【English Translation】 English version: 'Severance' refers to the destruction of precepts. If someone dies and their belongings are reclaimed, then their qulu (a type of woolen carpet) and tricivara (the three robes worn by monks) should be the same size as ordinary tricivara. In remote areas, bedding made of leather can also be considered tricivara, characterized by stripes and leaf patterns on the outside and soft fur on the inside. In cold and harsh countries, the Buddha allowed ( kai xu, permitted) that in order to preach the Dharma, one must reach villages, which is not a frivolous restriction. We should correct our previous confusion and follow later enlightenment. Even when the Tathagata Buddha was alive, there were later regulations that abolished previous ones, let alone now that the Buddha is no longer in the world, how can there be no matters of confusion and enlightenment? I asked him where he came from, and a deva (heavenly being) came to pay respects. After exchanging greetings, he said, 'This disciple's surname is Wang, and my name is Fan. I am a lantai chen (official in charge of books and records) of Great Wu (the Wu kingdom during the Three Kingdoms period). When you, Master, first arrived in Jianye (present-day Nanjing), Sun Quan (the ruler of Wu) immediately allowed you to propagate the Dharma there. This corresponded to the response of rare auspiciousness, so he established a very special temple for you. At that time, the gods of heaven and earth ( tiān dì shén qí, the gods of heaven and earth) added efficacious protection, and within twenty-one days ( san qi ri, three seven days) relics ( she li, Buddhist sacred objects) were sensed. The ruler of Wu personally held a copper bottle and poured the relics into a copper plate. Where the relics impacted, the copper plate immediately broke. Even burning with fire and hammering could not damage the relics. Kan Ze and Zhang Yu, among others, were also protected by devas who entered their bodies, making their spirits clear and intelligent, and their answers harmonious and appropriate. They are now all in heaven, with the propagation and protection of the Dharma as their mission. This disciple is a messenger under General Wei ( Wéi jiāng jūn, a Buddhist Dharma protector) of the Southern Heaven ( Nán tiān, the southern heavenly realm). General Wei is extremely busy, protecting the Buddhadharma of three states ( sān zhōu, referring to multiple states). Whenever there are incidents of strife and aggression, he personally goes to inform them. Let the great desire ( dà yù, strong desire) of fu he Nan (meaning unclear) arrive soon, and the previous matters of obstruction will also arrive soon. For the time being, let this disciple and others be with you, Master.' Not long after he finished speaking, another deva came and said, 'My surname is Luo, and I am from Shu.' Speaking with a Shu accent, he extensively explained the aspects of the Vinaya ( lǜ xiàng, the aspects of precepts). When we first met, it was like secular etiquette, and the narration of the reasons was very organized, but sometimes he would suddenly forget. Then another deva came and said, 'My surname is Fei,' paying respects in the same way as before, and said, 'This disciple was born under General Wei in the First Heaven ( chū tiān, the Form Realm heaven) during the time of Kashyapa Buddha ( Jiā yè Fó, one of the Seven Buddhas of the Past). The devas are intoxicated by greed, but this disciple, relying on the power of past vows, does not crave heavenly desires. With pure brahmacharya ( fàn xíng, pure conduct), I especially respect the Vinaya ( pí ní, precepts). General Wei practices brahmacharya as a youth and does not accept heavenly desires. Under one heavenly king, there are eight generals and thirty-two generals of the Four Kings, traveling back and forth throughout the four continents ( sì tiān xià, referring to the entire world), protecting all the monks and nuns. Among the four continents, the northern continent ( běi tiān, the north) has very little Buddhadharma, while the other three continents have very prosperous Buddhadharma.'

---

弘。然出家人多犯禁戒少有如法。東西天下人少黠慧。煩惱難化。南方一洲雖多犯罪。化令從善。心易調伏。佛臨涅槃。親受付屬。並令守護。不使魔嬈。若不守護如是破戒。誰有行我之法教者。故佛垂誡不敢不行。雖見毀禁愍而護之。若見一善。萬過不咎。事等忘瑕。不存往失。且人中臭氣。上熏于空四十萬里。諸天清凈無不厭之。但以受佛付屬令守護法。尚與人同止。諸天不敢不來。韋將軍三十二將之中最存弘護。多有魔子魔女輕弄比丘。道力微者併爲惑亂。將軍遷遑奔赴應機除剪。故有事至須往四王所。時王見皆起。為韋將軍修童真行護正法故。弟子性樂戒律。如來一代所制毗尼。並坐中聽受戒法。因問律中諸隱文義。無不決滯。然此東華三寶。素有海水石往往現多。謂其靈而敬之。顧訪失由莫知投詣。遂因此緣。而便咨請。且泛文相。以理括之。未曾博觀。不可以語也。余少樂多聞。希世拔俗之典籍。故搜神研神。冥祥冥報。旌異述異。志怪錄幽。曾經閱之。故非疑慮。況佛希人之說。心進勇銳之文。護助形神。守持城塔。事出前聞。非為徒說。后諸緣敘。並依出而疏之。初問佛事。益州成都多寶石佛者。何代時像從地踴出。答蜀都元基青城山上。今之成都大海之地。昔迦葉佛時。有人于西耳河造之。擬多寶

佛全身相也。在西耳河鷲頭山寺。有成都人。往彼興易。請像將還。至今多寶。寺處為海神蹋船所沒。初取像人。見請像將還。至今海神子岸上游行。謂是山芝遂殺之。因爾神嗔覆役人像俱溺同在一船。多寶佛舊在鷲山寺。古基尚在。仍有一塔。常有光明。今向彼土。道由郎州。過三千餘里。方達西河。河大闊。或百里五百里。中山洲亦有古寺經像。而無僧住。經同此文。時聞鐘聲。百姓殷實。每年二時供養古塔。塔如戒壇三重。石砌上有覆釜。其數極多。彼土諸人。但言神冢。每發光明。人以蔬食祭之。求福祚也。其地西去嶲州二千餘里。問去天竺非遠。往往有至彼者云云。

至晉時。有僧于地見土墳出。隨除終不可平。后見坼開。復怪其爾。乃堀深丈餘。獲像及人骨在船中。其髏骨肘脛悉粗大。數倍過今人。即迦葉佛時閻浮人壽二萬歲時也。今時命促形小固其常然。初出之時牽曳難得。弟子化為老人。指撝方便須臾得出。周滅法。暫隱還興。重更出之。蜀人但知其靈從地而出。亦不測其根原。見其花趺有多寶字。因遂名為多寶佛。名多寶寺也。余問。多寶隸書出於三秦之代。如何迦葉佛時已有神書也。答曰。秦李斯隸書。此乃近代遠承。隸書之興。興于古佛之世。見今南州四面千有餘州。莊嚴閻浮一萬百有

【現代漢語翻譯】 現代漢語譯本：這是關於佛全身像的記載。它原在西耳河的鷲頭山寺。有一個成都人到那裡做生意，想請這尊佛像回去。直到現在，多寶寺所在的地方已經被海神掀翻船隻所淹沒。最初取像的人，因為想請佛像回去，但海神之子在岸上，認為他是山中的靈芝，就殺了他。因此，海神發怒，將役人和佛像一同淹沒在一艘船中。多寶佛以前在鷲山寺，古老的基址還在，仍然有一座塔，經常發出光明。現在前往那個地方，從郎州出發，要經過三千多里才能到達西河。西河非常寬闊，有的地方寬達百里，有的地方寬達五百里。河中的洲渚上也有古老的寺廟和佛像，但是沒有僧人居住。經文與此處的記載相同。時常能聽到鐘聲。百姓生活富足，每年兩次供養古塔。塔的形狀像戒壇，有三重，用石頭砌成，上面有像覆盆一樣的結構，數量非常多。當地的人們只說是神靈的墳墓，每次都發出光明。人們用蔬菜食物祭祀它，祈求福運。 那個地方向西距離嶲州二千多里。據說離天竺不遠，經常有人到那裡去。到了晉代，有一個僧人在地上看到一個土墳凸起，就想把它剷平，但始終無法剷平。後來看到墳墓裂開，覺得很奇怪。於是挖了深一丈多，發現了一尊佛像和人的骨頭在船中。那些頭骨、肘骨、脛骨都非常粗大，比現在的人大好幾倍。那是迦葉佛時代，閻浮提人壽命二萬歲的時候。現在壽命短促，形體矮小，這是很正常的。剛出土的時候，很難拉動。弟子化作一位老人，指點方法，很快就取出來了。周朝滅佛法的時候，佛像暫時隱沒，後來又重新出現。蜀地的人只知道它很靈驗，是從地裡出來的，也不知道它的根源。看到它的蓮花座上有『多寶』二字，因此就把它叫做多寶佛，寺廟也叫做多寶寺。我問：『多寶』的隸書是三秦時代才出現的，迦葉佛時代怎麼會有這種神書呢？回答說：秦朝李斯的隸書，是近代對古代的繼承。隸書的興起，遠在古佛的時代。現在南州四面有千餘州，莊嚴閻浮提一萬百有...

【English Translation】 English version: This is a record about the complete form of a Buddha image. It was originally located in the Vulture Peak Temple (鷲頭山寺, Jiūtóushān Sì) on the Xi'er River (西耳河, Xī'ěr Hé). A person from Chengdu (成都, Chéngdū) went there to do business and wanted to bring the Buddha image back. Until now, the location of the Dabao Temple (多寶寺, Duōbǎo Sì) has been submerged by the sea god overturning ships. The person who initially retrieved the image, wanting to bring it back, was killed by the sea god's son on the shore, who mistook him for a mountain spirit fungus. Therefore, the sea god became angry and submerged the laborers and the Buddha image together in a boat. The Dabao Buddha (多寶佛, Duōbǎo Fó) was previously in the Vulture Peak Temple, and the ancient foundation still exists, with a pagoda that constantly emits light. Now, going to that place, starting from Langzhou (郎州, Lángzhōu), one must travel more than three thousand li to reach the Xi River. The Xi River is very wide, some places being hundreds of li wide, and some places being five hundred li wide. There are also ancient temples and Buddha images on the islands in the river, but no monks reside there. The scriptures are the same as the records here. The sound of bells can often be heard. The people live prosperously, and they make offerings to the ancient pagoda twice a year. The shape of the pagoda is like an ordination platform, with three tiers, built of stone, and topped with structures like overturned pots, in great numbers. The local people only say it is the tomb of a spirit, and it emits light every time. People offer it vegetables and food, praying for good fortune. That place is more than two thousand li west of Xizhou (嶲州, Xīzhōu). It is said to be not far from Tianzhu (天竺, Tiānzhú) (India), and people often go there. During the Jin Dynasty (晉時, Jìn Shí), a monk saw an earthen mound protruding from the ground and tried to level it, but it could not be leveled. Later, he saw the mound crack open and found it strange. So he dug more than ten feet deep and found a Buddha image and human bones in a boat. Those skulls, elbow bones, and shin bones were very thick and several times larger than those of modern people. That was during the time of Kashyapa Buddha (迦葉佛, Jiāyè Fó), when the people of Jambudvipa (閻浮提, Yánfú tí) lived for twenty thousand years. Now, life is short and the body is small, which is normal. When it was first unearthed, it was difficult to pull out. A disciple transformed into an old man, pointed out the method, and it was quickly taken out. When the Zhou Dynasty (周朝, Zhōu Cháo) destroyed Buddhism, the Buddha image temporarily disappeared, and later it reappeared. The people of Shu (蜀, Shǔ) only know that it is efficacious and came out of the ground, but they do not know its origin. Seeing the words 'Dabao' on its lotus pedestal, they named it Dabao Buddha, and the temple is also called Dabao Temple. I asked: 'The clerical script of 'Dabao' only appeared in the era of the Three Qin (三秦, Sān Qín), how could there be such divine writing in the time of Kashyapa Buddha?' The answer was: The clerical script of Li Si (李斯, Lǐ Sī) of the Qin Dynasty is a modern inheritance of the ancient. The rise of the clerical script is far earlier, in the age of the ancient Buddhas. Now, there are more than a thousand states around Nanzhou (南州, Nánzhōu), adorning Jambudvipa with ten thousand hundreds of...

---

余國。文字言音同。今唐國但以海路遼遠。動數十萬里。譯者莫傳。故使此方封守株柱不足怪也。師不聞乎。梁顧野王。太學之大博士也。周訪字源。出沒不定。故玉篇序云。有開春申君墓得其銘文。皆是隸字。撿春申君。是周代六國同時隸文。則吞併之日也。此國篆隸諸書尚有茫昧。寧知迦葉佛之事乎。非其耳目之所聞見也。

又問。今京城西高四土臺。俗諺云。是蒼頡造書檯。如何云隸字古時已有。答云。蒼頡於此臺上增土造臺。觀鳥跡者非無其事。且蒼頡之傳。此土罕知其源。或云。黃帝之臣。或云。古帝之王也。鳥跡之書。時變一途。今所絕有。無益之言。不勞述也。又有天人。姓陸名玄暢。來謁云。弟子周穆王時。初生在天。本是迦葉佛時。天為通化。故用暫現。所問高四臺者。其本迦葉佛。於此第三會說法度人。至周穆王時。文殊目連來化穆王。穆王從之。即列子所謂化人是也。化人示穆王高四臺。是迦葉佛說法處。因造三會道場。至秦穆公時。扶風獲一石佛。穆公不識。棄馬坊中。穢污此像。神瞋令公染患。公又夢遊上帝。極被責數。覺問侍臣由余。答云。臣讀古書。周穆王時。有化人來此土云。是佛神。穆王信之。於終南山造中天臺。高千餘尺。基趾見在。又于蒼頡臺造神廟。名三會道場。公

【現代漢語翻譯】 現代漢語譯本： （僧人）問道：其他國家，文字和語言都相同。如今的唐朝，只是因為海路遙遠，動輒數十萬里，翻譯人員無法傳達（資訊），所以讓這個地方的官員固守陳規，不足為怪。您難道沒聽說過嗎？梁朝的顧野王，是太學的大學士。周訪研究字源，行蹤不定。所以《玉篇》的序言中說，有人打開了春申君的墓，得到了墓上的銘文，都是隸書。考察春申君，是周朝六國時期的同時代人物，（墓上的銘文）是隸書，那麼（秦國）吞併六國的時候也是用隸書的。這個國家（指唐朝）對篆書、隸書等書籍還很陌生，怎麼會知道迦葉佛的事情呢？這都不是他們的耳目所能聽聞和見到的。

（僧人）又問：現在京城西邊有高四土臺，俗話說，那是倉頡造字的地方。為什麼又說隸書在古代就有了呢？（僧人）回答說：倉頡在這裡的土臺上增加泥土建造高臺，觀察鳥的足跡，這事並非沒有。而且倉頡的傳說，在這個地方很少有人知道它的來歷。有人說，他是黃帝的臣子，也有人說是古代的帝王。鳥跡書，隨著時代變化而改變。現在已經絕跡了，沒有益處的話，就不值得說了。又有天人，姓陸名玄暢，來拜見（僧人）說：弟子在周穆王時期，最初在天上出生。原本是迦葉佛時期，天神爲了教化世人，所以暫時顯現。您所問的高四臺，原本是迦葉佛在這裡第三次集會說法度人的地方。到了周穆王時期，文殊菩薩和目連尊者來教化穆王，穆王聽從了他們。就是《列子》里所說的化人。化人向穆王展示了高四臺，那是迦葉佛說法的地方，因此建造了三會道場。到了秦穆公時期，在扶風得到了一個石佛，穆公不認識，把它丟棄在馬棚里，用污穢的東西玷污佛像。佛像顯靈，讓穆公染上疾病。穆公又夢遊天宮，被上帝嚴厲斥責。醒來后詢問侍臣由余，由余回答說：臣讀過古書，周穆王時期，有化人來到這裡說，他是佛神。穆王相信了他，在終南山建造了中天臺，高一千多尺，地基還在。又在倉頡臺建造了神廟，名叫三會道場。穆公...

【English Translation】 English version: (The monk) asked: 'In other countries, the writing and language are the same. Now, the Tang Dynasty is only separated by vast sea routes, spanning hundreds of thousands of miles, and translators cannot convey (information), so it is not surprising that the officials in this place adhere to outdated customs. Haven't you heard? Gu Yewang of the Liang Dynasty was a great scholar of the Imperial Academy. Zhou Fang studied the origin of characters and his whereabouts were uncertain. Therefore, the preface of 'Yupian' says that someone opened the tomb of Lord Chunshen and obtained the inscriptions on the tomb, all of which were in the clerical script (Lishu). Examining Lord Chunshen, he was a contemporary figure during the Six Kingdoms period of the Zhou Dynasty, and the inscriptions (on the tomb) were in the clerical script. Then, when (the Qin state) annexed the Six Kingdoms, it also used the clerical script. This country (referring to the Tang Dynasty) is still unfamiliar with seal script (Zhuanshu), clerical script, and other books, how would they know about the events of Kashyapa Buddha (迦葉佛)? These are not things that their ears and eyes can hear and see.'

(The monk) further asked: 'Now, west of the capital city, there is a Gaositai (高四土臺) [High Four Earth Terrace], and the common saying is that it is the place where Cangjie (蒼頡) [the legendary inventor of Chinese characters] created characters. Why is it said that the clerical script already existed in ancient times?' (The monk) replied: 'Cangjie added earth to this terrace to build a high platform to observe the footprints of birds, this is not without its basis. Moreover, the legend of Cangjie, few people in this place know its origin. Some say that he was a minister of the Yellow Emperor (黃帝), and some say that he was an ancient emperor. The bird-track script changed with the times. It has now become extinct, and useless words are not worth mentioning. There was also a Deva (天人) [celestial being], named Lu Xuanchang (陸玄暢), who came to visit (the monk) and said: 'This disciple was first born in heaven during the reign of King Mu of Zhou (周穆王). Originally, during the time of Kashyapa Buddha, the Devas temporarily manifested in order to enlighten the world. The Gaositai you asked about was originally the place where Kashyapa Buddha held his third assembly to preach and liberate people. During the time of King Mu of Zhou, Manjushri Bodhisattva (文殊菩薩) and Maudgalyayana (目連尊者) came to enlighten King Mu, and King Mu listened to them. This is the 'transformed person' mentioned in the 'Liezi'. The transformed person showed King Mu the Gaositai, which was the place where Kashyapa Buddha preached, and therefore built the Sanhui Daocheng (三會道場) [Three Assemblies Dharma Place]. During the time of Duke Mu of Qin (秦穆公), a stone Buddha was obtained in Fufeng, but Duke Mu did not recognize it and discarded it in the horse stable, defiling the Buddha image with filth. The Buddha image manifested its power, causing Duke Mu to become ill. Duke Mu also dreamed of traveling to the heavenly palace, where he was severely reprimanded by the Supreme God. Upon waking up, he asked his attendant You Yu (由余), who replied: 'I have read in ancient books that during the time of King Mu of Zhou, a transformed person came here and said that he was a Buddha. King Mu believed him and built the Zhongtiantai (中天臺) [Central Heaven Terrace] on Mount Zhongnan, which was over a thousand feet high, and the foundation is still visible. He also built a temple on the Cangjie Terrace, called the Sanhui Daocheng. Duke Mu...'

---

今所患。殆非佛神為之耶。公聞大怖。語由余曰。吾近獲一石人。衣冠非今所制。棄之馬坊。將非此是佛神耶。由余聞往視之。對曰。此真佛神也。公取像澡浴安清凈處。像遂放光。公又怖。謂神瞋也。宰三牲以祭之。諸神擎棄之遠處。公又大怖。以問由余。余答云。臣聞。佛神清潔不進酒肉。愛重物命。如護一子。所有供養燒香而已。所可祭祀餅果之屬。公大悅造像。絕於工人。又問由余。余答曰。昔穆王造寺。側應有工匠。遂于高四臺南村內得一老人。姓王名安。年百八十。自云。曾於三會道場見造之。臣今老年。無力能作。所住村北。有兄弟四人。曾於道場內。為諸匠執作。請追共造。依言作之。成一銅像。相好圓備。公悅。大賞賚之。彼人得財。並造功德。于土臺上造重閣。高三百尺。時人號為高四臺。或曰高四樓。其人姓高。大者名四。或曰。兄弟四人同立故也。或取大兄之名。因之名樓。故高四之名。至今稱也。

又問。目連佛在已終如何重見。答曰。同名六人。此曰目連。非大目連也。至宇文周時。文殊師利化為梵僧。來游此土云。欲禮拜迦葉佛說法處。並文殊所住處名清涼山。遍問道俗無有知者。時有智猛法師。年始十八。返問梵僧。何因知有二聖余跡。答云。在秦都城南二十里。有蒼頡造書

【現代漢語翻譯】 現代漢語譯本：現在所擔憂的事情，莫非是佛或神所為嗎？縣令聽后非常害怕，告訴由余說：『我近日得到一個石像，衣冠不是現在流行的款式，便把它丟棄在馬坊。莫非這就是佛或神靈作祟？』由余聽后前去察看，回答說：『這真是佛神啊！』縣令取回石像，沐浴乾淨后安放在清凈之處。石像於是放出光芒。縣令又害怕了，認為神靈發怒了，便宰殺牛羊豬三牲來祭祀它。但諸神卻把祭品丟棄到遠處。縣令更加害怕，便向由余詢問。由余回答說：『我聽說，佛神清凈，不享用酒肉，愛惜重視生命，如同保護自己的孩子一樣。所有供養只需燒香而已，可以祭祀餅果之類的食物。』縣令非常高興，開始建造佛像，但苦於沒有工匠。又問由余，由余回答說：『過去穆王建造寺廟時，應該有工匠。』於是便在高四臺南村內找到一位老人，姓王名安，年一百八十歲。老人說：『我曾經在三會道場見過建造寺廟的情景。我現在年紀大了，沒有力氣製作。所居住的村子北邊，有兄弟四人，曾經在道場內為各位工匠做助手。』於是請來這四兄弟共同建造佛像，按照由余的建議製作。建成一尊銅像，相貌莊嚴圓滿。縣令非常高興，重重地賞賜了他們。這四人得到錢財后，便用它來行善積德，在土臺上建造重閣，高達三百尺。當時的人們稱之為高四臺，也有人稱之為高四樓。因為這四人姓高，大哥名叫四，或者說是因為兄弟四人共同建造的緣故。也有人取大哥的名字，因此命名為樓。所以高四這個名字，至今還在沿用。 又問：『目連佛已經圓寂，如何才能再次見到？』回答說：『同名目連的有六個人，這裡說的目連，不是大目連（Mahāmaudgalyāyana）尊者。』到了宇文周時期，文殊師利（Mañjuśrī）菩薩化身為梵僧，來到這裡遊歷，說：『想要禮拜迦葉佛（Kāśyapa Buddha）說法的地方，以及文殊師利菩薩所居住的清涼山。』四處詢問僧人和百姓，卻沒有一個人知道。當時有一位智猛法師，年紀才十八歲，反問梵僧：『您憑什麼知道有這兩位聖人的遺蹟？』梵僧回答說：『在秦都城南二十里，有倉頡（Cāng Jié）造字的地方。』

【English Translation】 English version: 'Is what I am worried about now caused by Buddha or gods?' The magistrate was greatly frightened and said to You Yu, 'I recently obtained a stone statue, the clothing and headdress of which are not of the current style. I discarded it in the horse stable. Could this be the work of Buddha or gods?' You Yu went to inspect it and replied, 'This is truly a Buddha!' The magistrate took the statue back, bathed it, and placed it in a clean place. The statue then emitted light. The magistrate was frightened again, thinking that the gods were angry, so he slaughtered three kinds of livestock (ox, sheep, and pig) to sacrifice to it. However, the gods discarded the offerings far away. The magistrate was even more frightened and asked You Yu about it. You Yu replied, 'I have heard that Buddhas and gods are pure and do not consume wine and meat. They cherish life as if protecting their own child. All that is needed for offerings is incense. You can offer cakes and fruits.' The magistrate was very pleased and began to build a Buddha statue, but he had no craftsmen. He asked You Yu again, and You Yu replied, 'In the past, when King Mu built a temple, there must have been craftsmen.' So, they found an old man named Wang An, aged one hundred and eighty, in the south village of Gao Si Tai. The old man said, 'I once saw the construction of a temple at the Sanhui Dojo. I am now old and have no strength to work. North of the village where I live, there are four brothers who used to assist the craftsmen in the dojo.' So, they invited these four brothers to build the Buddha statue together, following You Yu's advice. They built a bronze statue with perfect features. The magistrate was very pleased and rewarded them generously. After receiving the money, these four people used it to do good deeds and built a multi-story pavilion on the earthen platform, three hundred feet high. People at that time called it Gao Si Tai, and some called it Gao Si Lou. Because the four people were named Gao, and the eldest brother was named Si, or because the four brothers built it together. Some took the name of the eldest brother, hence the name Lou. Therefore, the name Gao Si is still used today. He also asked, 'The Buddha Maudgalyāyana (Mahāmaudgalyāyana) has already passed away, how can we see him again?' The answer was, 'There are six people with the same name Maudgalyāyana, the Maudgalyāyana mentioned here is not the Great Maudgalyāyana (Mahāmaudgalyāyana).' During the reign of Emperor Wu of the Northern Zhou dynasty, Mañjuśrī Bodhisattva transformed into a Brahmin monk and came to this land, saying, 'I wish to pay homage to the place where Kāśyapa Buddha preached the Dharma, and to Qingliang Mountain, where Mañjuśrī Bodhisattva resides.' He asked monks and laypeople everywhere, but no one knew. At that time, there was a Dharma master named Zhi Meng, who was only eighteen years old. He asked the Brahmin monk in return, 'How do you know that there are traces of these two saints?' The Brahmin monk replied, 'Twenty miles south of the capital of Qin, there is the place where Cang Jie (Cāng Jié) created the characters.'

---

臺。即其地也。又云。在沙河南五十里青山北四十里。又問。沙河青山是何語。答云渭水終南山也。此僧便從渭水直南而出。遂到高四臺。便云。此是古佛說法處也。於時智猛法師。隨往禮拜。不久失梵僧所在。智猛長大。具為太常韋卿說之。請其臺處依本置寺。遂奏周王。菩提寺西當陽佛首。即三會寺佛也。釋迦如來度迦葉后。十二年中來至此臺。其下見有迦葉佛舍利。周穆身游大夏。佛告彼云。有古塔可返初事。王問何方。佛答。在鄗京之東南也。西天竺有別傳。去歲長年師子國僧九十九夏三果人也。聞斯勝蹟跣行至此。尋清涼山。國家供送。今夏在彼。所愿應遂。余問。自昔相傳。文殊在清涼山。領五百仙人說法。經中明文。是久住娑婆世界菩薩。娑婆則大千總號。如何偏在此方。答云。文殊諸佛之元師也。隨緣利現。應變不同。大士之功。非人境界。不勞評薄。聖智多在清涼。五臺縣清涼府仙花山。往往有人到。不得不信。

又問。今五臺山中臺之東南三十里。見有大孚靈鷲寺。兩堂隔澗猶在。南有花園。可二頃許。四時發彩。人莫究之。或云。漢明所立。又云。魏孝文作。互說不同如何。答云。俱是二帝所作。昔周穆之時已有佛法。此山靈異。文殊所居。周穆于中造寺供養。及阿育王亦依置塔。漢明

【現代漢語翻譯】 現代漢語譯本 臺，就是那個地方。還有人說，在沙河以南五十里，青山以北四十里。又問，『沙河』、『青山』是什麼意思？回答說，就是渭水和終南山。這位僧人便從渭水一直向南走，到達高四臺，便說：『這就是古代佛陀說法的地方啊！』當時智猛法師跟隨前往禮拜，不久就失去了那位梵僧的軌跡。智猛長大后，將此事詳細地告訴了太常韋卿，請求在他所說的臺址上建造寺廟。於是上奏周王。菩提寺西邊的當陽佛首，就是三會寺的佛像。釋迦如來度化迦葉后，十二年中來到這個臺。臺下發現有迦葉佛的舍利。周穆王親自巡遊大夏時，佛告訴他說：『有一座古塔可以恢復最初的樣子。』周王問在什麼地方？佛回答說：『在鄗京的東南方。』西天竺有另外的傳說，去年有位來自師子國的長年僧人，已經證得三果，聽聞這個殊勝的遺蹟，便赤腳來到這裡，尋找清涼山。國家供養他，今年夏天他在那裡，所希望的都實現了。我問：『自古相傳，文殊菩薩在清涼山，帶領五百仙人說法，經文中明確說明，是久住在娑婆世界的菩薩。娑婆是大千世界的總稱，為什麼偏偏在這裡？』回答說：『文殊菩薩是諸佛的老師，隨順因緣而示現，應化變化各不相同。大士的功德，不是凡人所能理解的，不要輕易評論。聖智大多在清涼山，五臺縣清涼府仙花山，常常有人到達，不得不相信。

又問：『現在五臺山中臺的東南三十里，看到有大孚靈鷲寺，兩座殿堂隔著山澗還在，南邊有個花園，大約二頃左右，四季都開放著鮮艷的花朵，人們無法探究其中的奧秘。有人說是漢明帝所建，又有人說是魏孝文帝所建，說法不一，到底是怎麼回事？』回答說：『都是兩位皇帝所建。從前周穆王的時候就已經有佛法了，這座山非常靈異，是文殊菩薩所居住的地方。周穆王在這裡建造寺廟供養，以及阿育王也在這裡建造佛塔。漢明帝』

【English Translation】 English version 'Tai' refers to that very place. It is also said to be fifty 'li' (Chinese mile) south of the 'Sha River' (Sha He) and forty 'li' north of the 'Green Mountain' (Qing Shan). Someone asked, 'What do 'Sha River' and 'Green Mountain' mean?' The answer was, 'They are the Wei River (Wei Shui) and the Zhongnan Mountain (Zhongnan Shan).' This monk then went directly south from the Wei River and arrived at the Gao Si Tai (High Four Platforms), saying, 'This is where the ancient Buddha preached!' At that time, Dharma Master Zhimeng followed to pay homage, but soon lost track of the 'Brahmin' (Fan) monk. When Zhimeng grew up, he told the Grand Master Wei Qing (Wei Qing) about it in detail, requesting that a temple be built at the site of the platform he mentioned. He then reported to King Zhou (Zhou Wang). The 'Dangyang' (facing the sun) Buddha head west of the Bodhi Temple (Pu Ti Si) is the Buddha of the Sanhui Temple (San Hui Si). After Shakyamuni Buddha (Shi Jia Ru Lai) saved Kashyapa (Jia Ye), he came to this platform in twelve years. Below it, relics of Kashyapa Buddha were found. When King Mu of Zhou (Zhou Mu) personally toured Daxia (Great Xia), the Buddha told him, 'There is an ancient pagoda that can be restored to its original state.' The king asked where it was. The Buddha replied, 'It is southeast of Haojing (Hao Jing).' There is a separate tradition in West India (Xi Tian Zhu). Last year, a long-lived monk from the Lion Kingdom (Shi Zi Guo), who had attained the third fruit (San Guo) after ninety-nine summers, heard of this sacred site and came here barefoot, seeking Mount Qingliang (Qing Liang Shan). The country provided for him, and he is there this summer, his wishes fulfilled. I asked, 'It has been traditionally said that Manjushri Bodhisattva (Wen Shu) is on Mount Qingliang, leading five hundred immortals in preaching. The scriptures clearly state that he is a Bodhisattva who has long resided in the Saha world (Suo Po Shi Jie). The Saha world is the general name for the 'Great Thousand World' (Da Qian Shi Jie), so why is he particularly here?' The answer was, 'Manjushri Bodhisattva is the teacher of all Buddhas, manifesting according to conditions, with different responses and transformations. The merits of the Great Being are beyond the realm of ordinary people, so do not easily criticize them. Holy wisdom is mostly on Mount Qingliang, Xianhua Mountain (Xian Hua Shan) in Qingliang Prefecture (Qing Liang Fu), Wutai County (Wu Tai Xian). People often arrive there, so one must believe it.'

Someone asked, 'Now, thirty 'li' southeast of the Central Platform (Zhong Tai) of Mount Wutai (Wu Tai Shan), there is Dafu Lingjiu Temple (Da Fu Ling Jiu Si). The two halls are still there across the stream, and there is a garden to the south, about two 'qing' (unit of area) in size, with colorful flowers blooming in all seasons, and people cannot fathom its mystery. Some say it was built by Emperor Ming of Han (Han Ming Di), while others say it was built by Emperor Xiaowen of Wei (Wei Xiao Wen Di). The accounts differ, so what is the truth?' The answer was, 'Both emperors built it. In the time of King Mu of Zhou, there was already Buddhism. This mountain is very spiritual and is where Manjushri Bodhisattva resides. King Mu of Zhou built a temple here for offerings, and King Ashoka (A Yu Wang) also built pagodas here. Emperor Ming of Han'

---

之初。摩騰天眼亦見有塔。請帝立寺。山形像似靈鷲名大孚。孚信也。帝信佛理。立寺勸人。元魏孝文。北臺不遠。常來禮謁。見人馬行跡石上分明。其事可知。豈惟五臺。今終南山太白太華五嶽名山。皆有聖人。為住佛法。處處有之。人有供設。必須預請。七日已前。在靜室內。安置壇座。燒香列疏。閉戶祈求。無不感應。至時來赴。凡聖難知。若不爾者。緣請既多。希來至飯。今時有作賓頭盧聖僧像立房供養。亦是一途。然須別地空座前置碗缽。至僧食時。令大僧為受。不得僧家槃𣛰設之。以凡聖雖殊俱不觸僧食器。至俗家則俗所設。若不前置靜室等者。止可諸餘聖眾或可降臨。以三天下同一供養隨緣別赴。此賓頭盧難一遭遇。

又問。今涼州西番(音槃)和縣。山裂像出。何代造耶。答曰。迦葉佛時。有利賓菩薩。見此山人不信業報。以殺害為事。於時住處有數萬家。無重佛法者。菩薩救之。為立伽藍。大梵天王手造像身。初成以後。菩薩神力能令此像如真佛不異。游步說法教化諸人。雖蒙此導猶不信受。於時菩薩示行怖畏。手擎大石可落。欲下壓之。菩薩伴怖。勸化諸人。便欻迴心信敬于佛。所有殺具變成蓮花。隨有街巷花如種植。瑞自此方攝化神力。菩薩又勸諸清信士。令造七寺。南北一百里。東西

【現代漢語翻譯】 現代漢語譯本：最初的時候，摩騰（Kāśyapa Mātaṅga）用天眼看到這裡有塔，於是請求皇帝建立寺廟。這座山形狀像靈鷲山，所以寺廟名叫大孚（Dàfú），意思是深信。皇帝相信佛理，建立寺廟勸導人們。元魏孝文帝（Emperor Xiaowen of Northern Wei）時期，從北臺（North Terrace）過來不遠，經常來這裡禮拜，看到人馬行走的痕跡在石頭上非常清晰，這些事情是可以考證的。豈止是五臺山（Mount Wutai），現在終南山（Zhongnan Mountain）、太白山（Mount Taibai）、太華山（Mount Taihua）、五嶽（Five Great Mountains）等名山，都有聖人居住，爲了住持佛法，到處都有他們的軌跡。人們如果想要供養，必須提前七天請求，在安靜的室內，安置壇座，燒香書寫奏疏，關上門祈求，沒有不感應的。到時他們會來赴約，凡人和聖人難以分辨。如果不是這樣，因為請求的人很多，他們很少會來吃飯。現在有人制作賓頭盧尊者（Pindola-Bharadvaja）的聖僧像，立在房間里供養，這也是一種方法。但是必須在另外的地方空出一個座位，前面放置碗缽，到僧人吃飯的時候，讓大僧代為接受。不能用僧家的盤子來設定，因為凡人和聖人雖然不同，但都不應該觸碰僧人的食器。到了俗家，就用俗家所設定的。如果不提前設定靜室等，只能請其他的聖眾或者可以降臨。因為三天下（Three Realms）都是同一供養，隨緣分別赴約。賓頭盧尊者很難遇到一次。 又有人問：現在涼州（Liang Province）西番（Xifan）和縣（He County），山裂開顯現出佛像，是什麼年代建造的呢？回答說：是迦葉佛（Kāśyapa Buddha）時期。有利賓菩薩（Lìbīn Bodhisattva）看到這座山的人不相信業報，以殺害為事，當時居住的地方有數萬家，沒有重視佛法的人。菩薩爲了救度他們，建立了伽藍（Saṃghārāma）。大梵天王（Mahābrahmā）親手建造佛像的身體，剛建成以後，菩薩用神力能讓這座佛像像真佛一樣，遊走說法教化眾人。雖然受到這樣的引導，人們仍然不相信接受。當時菩薩示現恐怖的景象，用手舉起大石頭，想要壓下來。菩薩的同伴感到害怕，勸化眾人，於是他們突然回心轉意，信敬佛法。所有的殺人工具都變成了蓮花，隨著街巷像種植一樣。這種祥瑞是從這裡開始攝化神力的。菩薩又勸說清信士，建造七座寺廟，南北一百里，東西也是一百里。

【English Translation】 English version: In the beginning, Maudgalyāyana (摩騰, Kāśyapa Mātaṅga) saw a pagoda with his divine eye, and requested the emperor to build a temple. The shape of the mountain resembled Vulture Peak, so the temple was named Dafu (大孚), meaning 'deep faith'. The emperor believed in the principles of Buddhism and built the temple to encourage people. During the reign of Emperor Xiaowen of Northern Wei (元魏孝文帝), it was not far from the North Terrace (北臺), and he often came here to worship, seeing the traces of people and horses walking on the stones very clearly. These things can be verified. It's not just Mount Wutai (五臺山); now Zhongnan Mountain (終南山), Mount Taibai (太白山), Mount Taihua (太華山), the Five Great Mountains (五嶽), and other famous mountains all have sages residing there, in order to uphold the Dharma. Their traces are everywhere. If people want to make offerings, they must request seven days in advance, setting up an altar in a quiet room, burning incense, writing memorials, closing the door, and praying. There will be a response. When the time comes, they will come to the appointment, and it is difficult to distinguish between ordinary people and sages. If it is not done this way, because there are many requests, they rarely come to eat. Now some people make statues of the Venerable Pindola-Bharadvaja (賓頭盧尊者) and enshrine them in their rooms, which is also a method. However, a seat must be left empty in another place, with a bowl placed in front of it, and when the monks eat, a senior monk should receive it on their behalf. The monks' plates should not be used, because although ordinary people and sages are different, they should not touch the monks' utensils. In the homes of laypeople, the utensils provided by laypeople should be used. If a quiet room is not set up in advance, only other holy beings may descend. Because the Three Realms (三天下) share the same offerings, they go to different appointments according to circumstances. It is difficult to encounter the Venerable Pindola-Bharadvaja even once. Someone asked: Now in He County (和縣) of Xifan (西番) in Liang Province (涼州), a mountain has split open and a Buddha statue has appeared. In what era was it built? The answer is: It was during the time of Kashyapa Buddha (迦葉佛). The Libin Bodhisattva (利賓菩薩) saw that the people of this mountain did not believe in karma and engaged in killing. At that time, there were tens of thousands of households living there, and none of them valued the Dharma. The Bodhisattva, in order to save them, established a Sangharama (伽藍). Mahabrahma (大梵天王) personally created the body of the Buddha statue. After it was first completed, the Bodhisattva used his divine power to make the statue like a real Buddha, walking and teaching the Dharma to the people. Although they were guided in this way, the people still did not believe and accept it. At that time, the Bodhisattva manifested a terrifying scene, holding up a large stone with his hand, intending to drop it. The Bodhisattva's companions were frightened and persuaded the people, and they suddenly repented and believed in the Dharma. All the killing tools turned into lotus flowers, planted like in the streets and alleys. This auspicious sign was the beginning of the Bodhisattva's divine power to transform them. The Bodhisattva also persuaded the faithful to build seven temples, one hundred li from north to south, and one hundred li from east to west.

---

八十里。彌山亙谷。處處僧坊佛堂。經十三年方得成就。同時出家。有二萬人。在七寺住。經三百年。彼諸人等。現業力大。昔造惡業。當世輕受。不入地獄。前所害者。在惡趣中。又發惡愿。彼害我者。及未成聖。我當害之。若不加害。惡業便盡。我無以報。共吐大火。焚燒寺舍及彼聚落。一時焚蕩縱盜得活。又以大水而漂殺之。無一孑遺。時彼山神。寺未破前。收取此像遠在空中。寺破以後。下內石室安置供養。年月既久石生室滅。至劉薩何禮山示其像者。前身元是利賓菩薩。身首別處更有別緣。

又問。江表龍光瑞像。人傳羅什將來。就扶南所得如何。答非羅什也。斯乃宋孝武征扶南獲之。昔佛滅后三百年中。北天竺大阿羅漢優婁質那。以神力加工匠。三百年中鑿大石山。安置佛窟。從上至下凡有五重。上重高三百餘尺。請彌勒菩薩指作檀像處。玄奘師傳云。高百餘尺。聖蹟記云。高八丈。足符八尺。六齋日常放光。其初作時。羅漢將工人上天。三往方成。第二牛頭栴檀。第三金。第四玉。第五銅像。凡夫今止在下重四重閉。石窟映徹見人藏腑。第六百年。有佛奈遮羅漢。生母在扶南國。念母重恩。從上重中。取木檀像。令母供養。母終生楊州。出家住新興寺。獲悟三果。宋孝武征扶南獲此像來都。亦是

【現代漢語翻譯】 現代漢語譯本 八十里。彌山（山名）橫亙山谷。處處都是僧人的住所和佛堂。經歷了十三年才得以建成。同時出家的，有兩萬人，住在七座寺廟裡。經過三百年。那些人等，現在業力很大，過去造作惡業，今世輕輕地承受，不墮入地獄。以前被他們所害的人，在惡趣之中，又發下惡毒的誓願：『那些加害我的人，以及沒有成就聖果的人，我將要加害他們。如果我不加害他們，我的惡業就會消盡，我就沒有辦法報仇了。』於是共同吐出大火，焚燒寺廟和那些村落，一時之間焚燒蕩盡，即使有盜賊僥倖活下來，又用大水把他們漂殺，沒有留下一個活口。當時那座山的山神，在寺廟被破壞之前，收取了這座佛像，遠遠地安置在空中。寺廟被破壞以後，才降下來安置在石室中供養。年月長久以後，石頭風化，石室也消失了。到劉薩何禮山時，山神向他顯示了這座佛像，劉薩何的前身原本是利賓菩薩，佛像的身首在不同的地方，還有其他的因緣。

又問：『江表的龍光寺的瑞像，人們傳說是鳩摩羅什（人名）將來帶回的，是從扶南（古國名）得到的，是這樣嗎？』回答說：『不是鳩摩羅什。』這尊佛像是宋孝武帝征討扶南時獲得的。從前佛陀滅度后三百年中，北天竺的大阿羅漢優婁質那（人名），用神通力加持工匠，花了三百年時間開鑿大石山，安置佛窟，從上到下共有五層。上層高三百多尺，請彌勒菩薩指點作為雕刻檀木佛像的地方。玄奘法師的傳記中說，高一百多尺。《聖蹟記》中說，高八丈，與八尺的佛足相符。每月六齋日經常放光。最初建造時，阿羅漢將工人帶到天上，往返三次才完成。第二層是牛頭栴檀像，第三層是金像，第四層是玉像，第五層是銅像。凡夫現在只能在下層，四重都關閉著。石窟映照透徹，能看到人的內臟。第六百年，有佛奈遮羅漢（人名），他的母親在扶南國。他感念母親的深重恩情，從上層中取下檀木佛像，讓母親供養。母親去世後轉生到楊州，出家住在新興寺，證悟了三果。宋孝武帝征討扶南獲得這尊佛像，帶回都城，也是如此。

【English Translation】 English version Eighty li. Mount Mi (mountain name) stretches across the valleys. Everywhere are monks' dwellings and Buddha halls. It took thirteen years to complete. At the same time, twenty thousand people renounced the world and lived in seven monasteries. Three hundred years passed. Those people now have great karmic power. In the past, they committed evil deeds, and in this life, they lightly bear the consequences, not falling into hell. Those whom they harmed in the past, being in evil realms, made evil vows: 'Those who harmed me, and those who have not attained sainthood, I will harm them. If I do not harm them, my evil karma will be exhausted, and I will have no way to take revenge.' Together, they spewed great fire, burning down the monasteries and those villages, burning and destroying everything in an instant. Even if some thieves survived by chance, they were drowned by great floods, leaving no one alive. At that time, the mountain god of that mountain, before the monasteries were destroyed, collected this Buddha image and placed it far away in the sky. After the monasteries were destroyed, it was lowered and placed in a stone chamber for worship. After a long time, the stone weathered, and the stone chamber disappeared. When Liu Sahe paid homage to the mountain, the mountain god revealed this Buddha image to him. Liu Sahe's previous life was originally Bodhisattva Libin. The head and body of the Buddha image are in different places, and there are other causes and conditions.

Someone asked: 'The auspicious image of Longguang Monastery in Jiangbiao, people say that Kumārajīva (person's name) brought it back from Funan (ancient kingdom's name). Is that so?' The answer is: 'It was not Kumārajīva.' This Buddha image was obtained by Emperor Xiaowu of the Song dynasty when he conquered Funan. In the past, three hundred years after the Buddha's Parinirvana, the great Arhat Uruvilva-Kāśyapa (person's name) of North India used his supernatural power to bless the craftsmen, and spent three hundred years carving a large stone mountain to house a Buddha cave, with five levels from top to bottom. The upper level is more than three hundred feet high, and Maitreya Bodhisattva was invited to point out the place for carving a sandalwood Buddha image. The biography of Master Xuanzang says that it is more than one hundred feet high. The Sacred Sites Record says that it is eight zhang high, which corresponds to the eight-foot Buddha footprint. It often emits light on the six fast days of the month. When it was first built, the Arhat took the workers to heaven, and it was completed after three trips. The second level is a Gouda sandalwood image, the third level is a gold image, the fourth level is a jade image, and the fifth level is a bronze image. Ordinary people can only be in the lower level now, and all four levels are closed. The stone cave is so clear that one can see a person's internal organs. In the six hundredth year, there was Arhat Buddhanandi (person's name), whose mother was in the kingdom of Funan. He was grateful for his mother's deep kindness, so he took the sandalwood image from the upper level and allowed his mother to worship it. After his mother died, she was reborn in Yangzhou, renounced the world and lived in Xinxing Monastery, and attained the three fruits. Emperor Xiaowu of the Song dynasty conquered Funan and obtained this Buddha image, bringing it back to the capital, and that is how it happened.

---

羅漢神力。母今見在。時往羅浮天臺西方諸處。昔往曇無竭者再往西方有傳五卷。略述此緣。何得云什師揹負而來耶。

余問什法師一代所翻之經。至今若斯受持轉盛何耶。答云。其人聰明善解大乘。以下諸人皆俊乂一代之寶也。絕後光前。仰之所不及。故其所譯以悟達為先。得佛遺寄之意也。又問。俗中常論。以淪陷戒撿為言。答此不須相評。非悠悠者所議。羅什師今位階三賢。所在通化。然其譯經。刪補繁闕。隨機而作。故大論一部。十分略九。自余經論。例此可知。自出經后。至誠讀誦。無有替廢。冥祥感降。歷代彌新。以此詮量。深會聖旨。又文殊指授令其刪定。特異恒倫。豈以別室見譏頓亡玄致。殊不足涉言耳。

又問。坊州顯際寺山出古像者。何代所立。答云。像是秦穆公所造。像出是周穆王造寺處也。佛去世后。育王第四女又造像塔。於此供養。於時此寺有一三果人住中。秦相由余所奉敬。往者迦葉佛時。亦於此立寺。是彼沙彌顯際造也。仍其本名。以為寺額。

余問。今玉華宮南檀臺山。有磚塔。面別三十步。下層極壯。四面石龕。旁有碎磚。又有三十餘窯磚。古老莫知何代。然每聞鐘聲。答云。此穆王寺也。名曰靈山。至育王時。敕山神於此造塔。西晉末亂。五胡控權。劉曜都

【現代漢語翻譯】 現代漢語譯本 羅漢的神力。他的母親現在還活著。她時常前往羅浮山、天臺山和西方的各個地方。過去曇無竭曾兩次前往西方，帶回了五卷經書。其中略微敘述了這件事的緣由。怎麼能說是鳩摩羅什大師揹負而來的呢？（鳩摩羅什：意為『童壽』，是著名的佛經翻譯家）

我問：鳩摩羅什法師一生所翻譯的經典，至今仍然如此被人們受持，而且越來越興盛，這是為什麼呢？回答說：『他聰明，善於理解大乘佛法。他手下的人都是一代俊傑，是時代的珍寶。他們超越前人，啟迪後人，是我們仰望而不可及的。因此，他所翻譯的經典以領悟佛陀的教義為先，得佛陀遺囑的真意。』我又問：『世俗中常有人議論，說他行為不檢點。』回答說：『這不需要評論，不是普通人可以議論的。鳩摩羅什大師現在位階三賢（三賢：菩薩修行過程中的三個階段），所到之處都能弘揚佛法。然而他翻譯經典，會刪減補充，根據具體情況而定。所以《大智度論》一部，十分中省略了九分。其餘的經論，也可以此類推。自從他翻譯的經典問世后，人們至誠讀誦，沒有停止過，冥冥之中有祥瑞降臨，歷代都更加靈驗。以此來衡量，他深刻地領會了佛陀的旨意。』而且文殊菩薩親自指點，讓他刪定經典，特別不同於常人。難道能因為他在別室（指與女子同處）的行為就譏諷他，從而忽略他深奧的佛學思想嗎？這實在不值得一提。』

我又問：『坊州顯際寺山出土的古佛像，是哪個朝代建造的？』回答說：『佛像是秦穆公建造的。佛像出土的地方是周穆王建造寺廟的地方。佛陀去世后，阿育王的第四個女兒又建造佛像和佛塔，在那裡供養。當時這座寺廟裡住著一位三果人（三果人：佛教修行者證得的第三個果位），受到秦國宰相由余的尊敬。過去迦葉佛時期，也曾在這裡建造寺廟，是當時的沙彌顯際建造的。因此沿用他的名字，作為寺廟的名稱。』

我問：『現在玉華宮南面的檀臺山，有一座磚塔，每一面長三十步，下層非常雄壯，四面都有石龕，旁邊有碎磚，還有三十多個窯的磚。年代久遠，沒有人知道是哪個朝代的。但是經常能聽到鐘聲。』回答說：『這是周穆王的寺廟，名叫靈山。到了阿育王時期，他命令山神在這裡建造佛塔。西晉末年發生戰亂，五胡控制了政權，劉曜定都於此。

【English Translation】 English version The supernatural power of an Arhat. His mother is still alive. She often travels to Mount Luofu, Mount Tiantai, and various places in the West. In the past, Tanwujie went to the West twice, bringing back five volumes of scriptures. These briefly describe the reasons for this. How can it be said that Master Kumarajiva carried them on his back? (Kumarajiva: meaning 'childhood longevity,' a famous translator of Buddhist scriptures)

I asked: 'Why are the scriptures translated by Dharma Master Kumarajiva throughout his life still so well-received and increasingly flourishing today?' He replied: 'He is intelligent and good at understanding Mahayana Buddhism. The people under him are all outstanding talents of their generation, treasures of the era. They surpass their predecessors and enlighten their successors, something we can only look up to. Therefore, his translations prioritize understanding the Buddha's teachings and grasping the true meaning of the Buddha's last words.' I further asked: 'People in the secular world often discuss and criticize his lack of discipline.' He replied: 'This does not need to be commented on; it is not something ordinary people can discuss. Master Kumarajiva is now at the level of the Three Sages (Three Sages: three stages in the bodhisattva's path of cultivation), and he can propagate the Dharma wherever he goes. However, when he translates scriptures, he will make deletions and additions, adapting to the specific circumstances. Therefore, in the Mahaprajnaparamita Shastra, nine-tenths of the original text is omitted. The same principle applies to other scriptures and treatises. Since the scriptures he translated were published, people have sincerely recited them without ceasing, and auspicious signs have descended in the dark, becoming more and more effective over the generations. Judging by this, he deeply understands the Buddha's intentions.' Moreover, Manjushri Bodhisattva personally instructed him to revise the scriptures, making him particularly different from ordinary people. Can we criticize him for his behavior in a separate room (referring to being with women) and thus ignore his profound Buddhist thought? This is really not worth mentioning.'

I asked: 'The ancient Buddha statue unearthed from the mountain of Xianji Temple in Fangzhou, in which dynasty was it built?' He replied: 'The Buddha statue was built by Duke Mu of Qin. The place where the Buddha statue was unearthed is where King Mu of Zhou built the temple. After the Buddha passed away, the fourth daughter of King Ashoka also built Buddha statues and pagodas there for worship. At that time, a Srotaapanna (Srotaapanna: the third stage attained by Buddhist practitioners) lived in this temple and was respected by You Yu, the prime minister of Qin. In the past, during the time of Kashyapa Buddha, a temple was also built here, built by the Shramanera Xianji at that time. Therefore, his name was used as the name of the temple.'

I asked: 'Now, on Mount Tantai south of Yuhua Palace, there is a brick pagoda, thirty steps long on each side, with a very grand lower level and stone niches on all four sides. There are broken bricks nearby, and more than thirty kilns of bricks. It is so old that no one knows which dynasty it belongs to. However, the sound of bells can often be heard.' He replied: 'This is King Mu of Zhou's temple, named Lingshan. During the time of King Ashoka, he ordered the mountain god to build a pagoda here. At the end of the Western Jin Dynasty, there were wars, and the Five Barbarians controlled the government. Liu Yao established his capital here.'

---

長安數夢。此山佛現在磚塔。坐語曜曰。汝少飲酒。莫耽色慾。黜去耶佞進忠良。曜不能從。後於洛陽醉落馬。石勒所擒。初曜因夢所悟。令人尋山訪之。遂見此像坐小磚塔。與夢符同。便毀小塔。更作大者。高一十九級。並造寺宇。極好莊麗。寺名法燈。度三百僧住之。曜如趙后。寺有三十二人。修得三果。山神於今塔后。又造一寺。供二果僧。神往太白。採取芝草。供養聖僧。皆獲延齡。寺今見在。凡人不見。所聞鐘聲即寺鐘也。其塔本基。雖因劉曜。仍是穆王立寺之處。又是迦葉如來之古寺也。貞觀年中。玉華北慈烏川山。常見鹿集逐去還來。有人異之。于鹿集處掘深一丈。獲一石像長丈許。

又問。荊州前大明寺栴檀像者。云是優填王所造。依傳從彼摸來至梁。今京師又有。何者是本。答云。大明是其本像。梁高既崩。像來荊渚至元帝承聖三年。周平梁后。收簿寶物。皆入北周。其檀像者。有僧珍法師。藏隱房內。多以財物賂遺使人遂得停。隋開皇九年。文祖遣使人柳顧言。往定寺僧。又求像令鎮荊楚。顧是鄉人。從之令別克檀。將往恭旨。當時匠得一婆羅門僧名真達為造。即今興善寺像是也。亦甚靈異。本像在荊。僧以漆布漫之相好不及舊者。真本是作佛產生七日之身。令加布漆。乃與壯年相符。故

【現代漢語翻譯】 現代漢語譯本：長安數夢。劉曜（人名）在山中的磚塔旁見到佛像顯現。佛像坐著對劉曜說：『你應該少喝酒，不要沉迷女色，罷黜奸佞，進用忠良。』劉曜不能聽從。後來在洛陽醉酒墜馬，被石勒（人名）擒獲。當初劉曜因為夢中所悟，派人尋山訪之，遂見到此佛像坐于小磚塔中，與夢境相符。便毀壞小塔，改建更大的塔，高一十九級，並建造寺宇，極其美好莊嚴。寺名法燈寺，度三百僧人居住。劉曜傚法趙后（人名）。寺中有三十二人修得三果（佛教果位）。山神如今在塔后，又建造一座寺廟，供養二果僧人。山神前往太白山，採摘芝草，供養聖僧，都獲得了延年益壽。寺廟如今還在，凡人卻看不見，所聽到的鐘聲就是寺廟的鐘聲。那塔的基址，雖然因為劉曜而建，仍然是周穆王（人名）立寺之處，又是迦葉如來（佛名）的古寺。貞觀年間，玉華北慈烏川山，常見鹿群聚集，驅趕走又回來。有人對此感到奇異，在鹿群聚集處挖掘深一丈，獲得一尊石像，長約一丈。 又有人問：『荊州前大明寺的栴檀像，說是優填王（人名）所造，依照傳說從那裡摹仿而來至梁朝，現在京師也有，哪個是真本？』回答說：『大明寺的是真本。梁高祖（人名）駕崩后，佛像來到荊渚，至元帝承聖三年，周朝平定梁朝後，收繳簿籍上的寶物，都歸入北周。那栴檀像，有僧珍法師（人名），藏匿在房內，多次用財物賄賂使者，才得以留下。隋開皇九年，文帝（人名）派遣使者柳顧言（人名），前往安定寺廟僧人，又求取佛像，令其鎮守荊楚。柳顧言是當地人，聽從了文帝的命令，另外雕刻栴檀，將要進獻給皇上。當時工匠中有一位婆羅門僧人名叫真達（人名），負責製造，就是現在興善寺的佛像。也十分靈驗。真本在荊州，僧人用漆布塗抹，相貌不如舊的。真本是製作佛陀產生七日之身，令人加上布漆，才與壯年相符。』

【English Translation】 English version: In Chang'an, Liu Yao (personal name) had a dream. He saw a Buddha image manifest beside a brick pagoda on a mountain. The Buddha image, seated, said to Liu Yao: 'You should drink less wine, not indulge in lust, dismiss the treacherous and promote the loyal and virtuous.' Liu Yao could not heed this advice. Later, in Luoyang, he fell from his horse while drunk and was captured by Shi Le (personal name). Initially, Liu Yao, enlightened by his dream, sent people to search the mountain and found the Buddha image seated in a small brick pagoda, matching his dream. He then destroyed the small pagoda and built a larger one, nineteen levels high, and constructed a monastery, extremely beautiful and magnificent. The monastery was named Fadeng Monastery, housing three hundred monks. Liu Yao emulated Empress Zhao (personal name). Thirty-two people in the monastery attained the Three Fruits (Buddhist attainments). The mountain deity, now behind the pagoda, built another monastery to support monks who had attained the Two Fruits. The mountain deity went to Mount Taibai to gather Ganoderma mushrooms to offer to the holy monks, and all obtained longevity. The monastery still exists today, but ordinary people cannot see it; the sound of the bell heard is the monastery's bell. The foundation of that pagoda, although built because of Liu Yao, is still the site where King Mu of Zhou (personal name) established a monastery, and it is also the ancient monastery of Kashyapa Buddha (Buddha's name). During the Zhenguan era, on Mount Ciwuchuan north of Yuhua, deer were often seen gathering, and when driven away, they would return. Someone found this strange and dug one zhang deep at the place where the deer gathered, discovering a stone statue about one zhang in length. Someone also asked: 'The sandalwood image at the former Daming Monastery in Jingzhou, said to be made by King Udayana (personal name), is said to have been copied from there and brought to the Liang Dynasty. Now there is also one in the capital. Which one is the original?' The answer was: 'The one at Daming Monastery is the original. After Emperor Gaozu of Liang (personal name) passed away, the image came to Jingzhu. In the third year of Emperor Cheng Sheng of the Yuan Dynasty, after the Zhou Dynasty pacified the Liang Dynasty, the treasures recorded in the registers were all taken into the Northern Zhou. The sandalwood image was hidden in a room by Dharma Master Sengzhen (personal name), who repeatedly bribed the envoys with wealth, so it was allowed to remain. In the ninth year of the Kaihuang era of the Sui Dynasty, Emperor Wen (personal name) sent the envoy Liu Guyan (personal name) to settle the monks of the monastery and also requested the image to be placed in Jingchu to guard it. Liu Guyan was a local and obeyed Emperor Wen's order, carving another sandalwood image to present to the emperor. At that time, there was a Brahmin monk named Zhenda (personal name) among the craftsmen, who was responsible for making it, which is the current image at Xingshan Monastery. It is also very efficacious. The original image is in Jingzhou, and the monks covered it with lacquered cloth, so its features are not as good as the old one. The original was made as the body of the Buddha seven days after his birth, and they added lacquered cloth to make it match the appearance of a strong adult.'

---

殊絕異於元本。大明本是古佛住處。靈像不肯北遷故也。近有妙義法師。天人冥贊。遂悟開發。剝除漆布。具容重顯。大動信心。披覿靈儀。合檀所作。本無補接。光趺殊異。蒙牙雕刻。卒非人工所成。興善像身一一乖本。

又問。蜀地簡州三學山寺。空燈常明者何。答云。山有菩薩寺。迦葉佛正法時初立。有歡喜王菩薩造之。寺名法燈。自彼至今常明空表。有小菩薩三百人。斷粒遐齡常住此山。燈又是山神李特續後供養(特舊蜀主)故至正月處處然燈。以供養佛寺。

又問。涪州相思寺側多古蹟。篆銘勒之。不識其緣。答云。此迦葉佛時。有山神。姓羅名子明。蜀人也。舊是持戒比丘。生憎破戒者。發諸惡愿。令我死後作大力鬼啖破戒人。因愿受身作此山神。多有眷屬。所王土地。東西五千餘裡。南北二千餘里。年啖萬人以上。此神本曾為迦葉佛兄。后為弟子。復佛憐愍。故來教化種種神變。然始調伏。乞受五戒。隨識宿命。因不啖人。恐後心變。故佛留跡。育王于上起塔在山頂。神便藏於石中。塔是育王所作。其神見在。其郭下寺塔。育王所立(事現付囑儀)南海循州北山興寧縣界靈龕寺。多有靈蹟。此乃文殊聖者弟子。為此山神多造惡業。文殊愍之便教化。遂識宿命。請為留跡。我常禮事得離諸惡

【現代漢語翻譯】 現代漢語譯本 與原本相比，這尊佛像非常獨特。大明寺是過去佛陀居住的地方。因為佛像不願北遷，所以留在此處。最近，妙義法師，得到天人的暗中贊助，終於領悟並開發了佛像。剝除了表面的漆布，佛像的完整面容重新顯現，極大地增強了人們的信心。仔細觀察佛像的靈異面貌，發現它是由檀木整體雕刻而成，原本沒有經過任何修補或拼接。光環底座非常獨特，上面的雕刻並非人工所能完成。興善寺的佛像與這尊佛像相比，每一處都與原本不同。

又有人問：蜀地簡州三學山寺的空燈為何常明不滅？回答說：這座山上有菩薩寺，是迦葉佛正法時期最初建立的。有歡喜王菩薩建造了這座寺廟，寺名法燈。從那時到現在，空中的燈一直明亮著。有三百位小菩薩，斷絕穀物，長久地居住在這座山上。燈又是山神李特（李特是以前的蜀地統治者）後來繼續供養的。因此，到了正月，到處都點燃燈，以供養佛寺。

又有人問：涪州相思寺旁邊有很多古蹟，上面刻著篆文，無法辨認其緣由。回答說：在迦葉佛時期，有一位山神，姓羅，名子明，是蜀地人。他以前是一位持戒的比丘，非常憎恨破戒的人。他發下各種惡毒的誓願，希望自己死後成為大力鬼，吞食破戒的人。因為這個誓願，他受身成為這座山的山神。他有很多眷屬，所統治的土地，東西長五千多里，南北寬二千多里。每年吞食超過一萬人。這位神原本是迦葉佛的哥哥，後來成為他的弟子。佛陀憐憫他，所以來教化他，施展各種神通，最終才調伏了他。他請求接受五戒，並回憶起自己的宿命。因為不再吃人，又害怕以後心意改變，所以佛陀留下了足跡。育王在山頂上建造了一座塔。山神便藏在石頭中。塔是育王建造的。這位神現在還在。郭下的寺塔，是育王所立（這件事記載在《付囑儀》中）。南海循州北山興寧縣境內的靈龕寺，有很多靈異的跡象。這是文殊菩薩的弟子，因為作為山神時造了很多惡業。文殊菩薩憐憫他，便教化他，使他回憶起自己的宿命，並請求佛陀留下足跡。我經常禮拜他，得以遠離各種惡行。

【English Translation】 English version This is exceptionally different from the original. Daming Temple is where ancient Buddhas resided. The sacred image was unwilling to move north, hence its presence here. Recently, Dharma Master Miaoyi, with the unseen support of deities, attained enlightenment and developed the image. Removing the layers of lacquer cloth, the complete form of the image reappeared, greatly enhancing faith. Upon close inspection of the sacred appearance, it was discovered to be carved entirely from sandalwood, without any patching or joining. The halo base is particularly unique, with carvings that could not have been achieved by human hands. The images at Xingshan Temple differ from this original in every aspect.

Someone asked: Why does the ever-burning lamp at Sanxue Mountain Temple in Jianzhou, Shu region, remain constantly lit? The answer is: There is a Bodhisattva temple on the mountain, initially established during the Proper Dharma period of Kashyapa Buddha. Bodhisattva Joyful King built this temple, named Dharma Lamp. Since then, the lamp in the sky has remained constantly lit. There are three hundred minor Bodhisattvas who abstain from grains and reside on this mountain for a long time. The lamp is also continuously offered by the mountain deity Li Te (Li Te was the former ruler of Shu), hence the lighting of lamps everywhere in the first month to make offerings to the Buddhist temple.

Someone asked: There are many ancient relics beside Xiangsi Temple in Fuzhou, with inscriptions carved on them. Their origin is unknown. The answer is: During the time of Kashyapa Buddha, there was a mountain deity named Luo Ziming, a native of Shu. He was formerly a precept-holding Bhikkhu who hated those who broke the precepts. He made various evil vows, wishing to become a powerful ghost after his death to devour those who broke the precepts. Due to this vow, he took the form of this mountain deity. He has many dependents, and the land he rules extends over five thousand li from east to west and two thousand li from north to south. He devours more than ten thousand people each year. This deity was originally the elder brother of Kashyapa Buddha, and later became his disciple. The Buddha, out of compassion, came to teach him, displaying various supernatural powers, and finally subdued him. He requested to receive the five precepts and recalled his past life. Because he no longer eats people and fears that his mind may change in the future, the Buddha left traces. King Ashoka built a stupa on the top of the mountain. The deity then hid in the stone. The stupa was built by King Ashoka. This deity is still present. The temples and stupas below the city were established by King Ashoka (this matter is recorded in the Entrustment Ceremony). Lingkan Temple in Xingning County, Beishan, Xunzhou, in the South Sea, has many miraculous signs. This is a disciple of Manjushri Bodhisattva, who created much evil karma as a mountain deity. Manjushri Bodhisattva, out of compassion, taught him, causing him to recall his past life and request the Buddha to leave traces. I often pay homage to him and am able to stay away from all evil deeds.

---

。文殊為現。今者是也。貞觀三年。山神命終生兜率天。別有一神。來居此地。即舊神親家也。大造諸惡。生天舊神憐之。下請文殊為現小跡。以化后神。又從正法。故今此山。大小跡現。莫不匪由焉(事現付囑儀)。

又問。見今泌州北山石窟中山。常有光明者何。答此窟迦葉佛釋迦佛二時備有。往昔周穆王第二子。造迦葉佛像。

又問。渭州終南縣山。有佛面山七佛澗者。事同於前。南山庫谷大藏。是迦葉佛自手所造之藏也。今現有十三緣覺在谷內住。又曰。今諸處塔寺。多是古佛遺基。育王表之。故福地常在。不可輕也。今有名塔。如常所聞。無名塔者。隨處亦有。河西甘州郭中寺塔下有舍利。及河州靈巖寺佛殿下有舍利。秦州麥積崖佛殿下有舍利。山神廢之。此寺周穆王所造。名曰靈安。經今四十年。常有人出。荊州長寧寺塔。是育王造。下有舍利。入地丈餘。石函五重。盛碎身骨。

益州三塔。大石(今名福感)武擔(今名靜亂)雒縣(今名寶與)並有神異。如別傳。

又問。楊都長干塔鄮塔。是育王者非。答云。是昔劉薩何感。今往楊州上越城望見長干有異氣。因摽掘獲。如今傳所明。余問。若爾已有長干。便為佛剎不。答非剎干也。是地之名。名隴為干。塔逼長隴之側。書不

【現代漢語翻譯】 現代漢語譯本：文殊菩薩為此顯現。現在就是這樣。貞觀三年，山神命終后往生到兜率天。另外有一位神，來居住在這個地方，是舊山神的親家。他大肆作惡。往生到天上的舊山神憐憫他，地獄請求文殊菩薩顯現小小的神蹟，以此來教化後來的山神，使之迴歸正法。所以現在這座山，大大小小的神蹟顯現，沒有不是因為這個緣故的（事情顯現於付囑儀）。 又問：現在泌州北山石窟中的山，經常有光明，這是為什麼？答：這個石窟迦葉佛和釋迦佛兩個時代都有。往昔周穆王的第二個兒子，建造了迦葉佛像。 又問：渭州終南縣的山，有佛面山和七佛澗，情況和之前一樣嗎？南山的庫谷大藏，是迦葉佛親自建造的寶藏。現在有十三位緣覺住在谷內。又說：現在各處的塔寺，大多是古佛遺留下來的基址，阿育王加以表彰，所以福地常在，不可輕視。現在有名的塔，如常聽聞。沒有名字的塔，隨處也有。河西甘州郭中的寺塔下有舍利，以及河州靈巖寺佛殿下有舍利，秦州麥積崖佛殿下有舍利，山神廢棄了它。這座寺是周穆王建造的，名叫靈安，經過了四十年，經常有人出現。荊州長寧寺塔，是阿育王建造的，下面有舍利，深入地下丈餘，石函五重，盛放著碎身骨。 益州的三塔，大石（現在叫福感），武擔（現在叫靜亂），雒縣（現在叫寶與），都有神異，如其他傳記所記載。 又問：楊都的長干塔和鄮塔，是阿育王建造的嗎？答：是過去劉薩何感應到的。過去前往楊州上越城，望見長干有奇異的氣象，因此挖掘獲得。如今傳記所記載的明白。又問：如果這樣，已經有了長干，就成為佛剎了嗎？答：不是剎干，是地的名字。稱隴為干。塔靠近長隴的旁邊，書不...

【English Translation】 English version: Manjushri appeared for this reason. This is the case now. In the third year of the Zhenguan era, the mountain god died and was reborn in the Tushita Heaven. Another god came to reside in this place, who was a relative of the old mountain god. He committed many evils. The old mountain god, who had been reborn in heaven, pitied him and requested Manjushri to manifest small traces to transform the later god and bring him back to the right Dharma. Therefore, on this mountain now, large and small traces appear, and none of them are without this reason (the matter is revealed in the entrustment ritual). Also asked: Why is it that the mountain in the Beishan Grottoes in Mizhou often has light? Answer: This grotto existed in both the time of Kashyapa Buddha (迦葉佛) and Shakyamuni Buddha (釋迦佛). In the past, the second son of King Mu of Zhou (周穆王) built an image of Kashyapa Buddha (迦葉佛). Also asked: Is the situation the same with the Buddha Face Mountain (佛面山) and Seven Buddha Stream (七佛澗) in the mountains of Zhongnan County (終南縣) in Weizhou (渭州)? The great treasury in the Ku Valley (庫谷) of the South Mountain (南山) is a treasury personally built by Kashyapa Buddha (迦葉佛). There are currently thirteen Pratyekabuddhas (緣覺) residing in the valley. It is also said: Most of the pagodas and temples in various places now are the foundations left by ancient Buddhas, which were commended by King Ashoka (阿育王), so the blessed lands are always there and should not be taken lightly. The famous pagodas now are as commonly heard. Nameless pagodas are also found everywhere. There are sharira (舍利) under the pagoda of the temple in the city of Ganzhou (甘州) in Hexi (河西), as well as sharira (舍利) under the Buddha hall of Lingyan Temple (靈巖寺) in Hezhou (河州), and sharira (舍利) under the Buddha hall of Maiji Cliff (麥積崖) in Qinzhou (秦州), which was abandoned by the mountain god. This temple was built by King Mu of Zhou (周穆王) and named Ling'an (靈安). For the past forty years, people have often appeared. The pagoda of Changning Temple (長寧寺) in Jingzhou (荊州) was built by King Ashoka (阿育王), and there are sharira (舍利) below, more than ten feet deep in the ground, in five layers of stone boxes, containing broken bones. The three pagodas of Yizhou (益州), Dashi (大石) (now called Fugan (福感)), Wudan (武擔) (now called Jingluan (靜亂)), and Luoxian (雒縣) (now called Baoyu (寶與)), all have miraculous events, as recorded in other biographies. Also asked: Were the Changgan Pagoda (長干塔) and the Mao Pagoda (鄮塔) in Yangdu (楊都) built by King Ashoka (阿育王)? Answer: It was what Liu Sahe (劉薩何) sensed in the past. In the past, when going to Shangyue City (上越城) in Yangzhou (楊州), he saw strange phenomena at Changgan (長干), so he excavated and obtained it. As the biography clearly states now. Also asked: If so, since there is already Changgan (長干), does it become a Buddha-land (佛剎)? Answer: It is not 'chagan (剎干)', it is the name of the land. The mound is called 'gan (干)'. The pagoda is close to the side of the long mound, the book does not...

---

云乎。包括干越。干越名隴也臨海鄮縣塔者。亦是育王造。是賢劫初佛中者有迦葉佛臂骨非人所見。羅漢將往鐵圍山留小塔。其塔大。有善神且現二魚。井中鰻蟍魚。護塔神也。其側有足跡石上者云。是前三佛所蹈處也。從地踴出。為開俗福也。昔周時。此土大有人住。故置此塔。

又問。若爾周穆已后諸王逢置塔時。何為此土文記罕現。答云。靈塔為於前緣。多寶是神靈所造。人有見者。少故文字少傳。楊雄劉向尋于廟書。往往見有。佛經豈非秦前已有經塔。

今衡岳南可五六百里。在永州北。有大川東西五百餘里。南北百餘里。川中昔有人住數十萬家。今生諸巨樹。大者徑三二丈。下無草木。深林可愛。中有大江。東流入湘江。尋澗見之即得川。南有谷北入谷有方池。四方砌石。水深龍居。有犯者輒。雷震山谷。左則多山果橘柚楊梅之屬。列植相次。池南有育王大塔。石花捧之。以石龕覆與地平。塔東崖上具有碑記。篆書可識。登梯抄取。足知立塔之由。

衡山南。大明師置寺處。亦有古塔云云。其寺南北十餘里。七處八會流渠靜院處處皆立。

又問。此土常傳。佛是殷時周昭魯莊等。互說不同。如何定指。答曰。皆有所以。弟子夏桀時生。具見佛之垂化。且佛有三身。法報二身則非人

【現代漢語翻譯】 現代漢語譯本： 問：什麼是『云乎』？包括『干越』（古地名）。『干越』又名『隴』，在臨海郡鄮縣的塔，也是阿育王建造的。是賢劫（佛教中的一個時期）初期諸佛中的迦葉佛（過去七佛之一）的臂骨，不是凡人所能見到的。羅漢（佛教修行者）將其帶往鐵圍山（佛教傳說中的山），留下一個小塔。那個塔很大，有善神顯現兩條魚，是井中的鰻魚，作為護塔神。塔的旁邊有石頭上的足跡，說是過去三佛所踩踏的地方，從地裡涌出來，爲了開啟世俗的福報。過去周朝的時候，這裡住著很多人，所以設定了這個塔。

又問：如果這樣，周穆王以後的諸王遇到設定塔的時候，為什麼這個地方的文字記載很少出現？答：靈塔是因為前世的因緣，多寶佛塔是神靈所建造的，人能見到的很少，所以文字記載很少流傳。楊雄、劉向在廟宇書籍中尋找，偶爾能見到。佛經難道不是秦朝以前就已經有經書和塔了嗎？

現在衡山南面大約五六百里，在永州北面，有一條大河東西五百多里，南北一百多里。河中過去有人居住，有數十萬家，現在生長著各種巨大的樹木，大的直徑有二三丈，下面沒有草木，幽深可愛。其中有大江，向東流入湘江。尋找山澗就能找到這條河。南面有山谷，北面進入山谷有一個方形的池塘，四面用石頭砌成，水很深，有龍居住。有冒犯的就會有雷震山谷。左邊有很多山果，如橘子、柚子、楊梅等，排列種植。池塘南面有阿育王大塔，石頭花朵捧著它，用石龕覆蓋，與地面平齊。塔東面的山崖上有碑記，篆書可以辨認，登上梯子抄錄，就可以知道立塔的緣由。

衡山南面，大明師設定寺廟的地方，也有古塔等等。那個寺廟南北十多里，七處八會（佛教術語，指佛陀說法集會的七個地方和八種形式）的流水、靜院到處都建立著。

又問：這個地方經常流傳，佛是殷朝、周昭王、魯莊公等時期的人，說法各不相同，如何確定？答：都有原因。弟子的時代是夏桀時期，親眼見到佛的垂化。而且佛有三身（法身、報身、應身），法身和報身不是凡人所能見到的。

【English Translation】 English version: Question: What is 'Yun Hu'? It includes 'Gan Yue' (an ancient place name). 'Gan Yue' is also named 'Long', and the pagoda in Mao County, Linhai Prefecture, was also built by King Ashoka (Yu Wang). It contains the arm bone of Kashyapa Buddha (Jia Ye Fo), one of the early Buddhas of the Bhadrakalpa (Xian Jie) (a period in Buddhism), which is not seen by ordinary people. An Arhat (Luo Han) (a Buddhist practitioner) took it to Mount Iron Ring (Tie Wei Shan) (a mountain in Buddhist legends) and left a small pagoda. That pagoda is large, and a benevolent deity appears as two fish, which are eels in the well, serving as the pagoda's guardian deities. Beside the pagoda are footprints on a stone, said to be where the past three Buddhas stepped, emerging from the ground to open up worldly blessings. In the past, during the Zhou Dynasty, many people lived here, so this pagoda was erected.

Question: If so, why are there so few written records in this area when kings after King Mu of Zhou encountered the construction of pagodas? Answer: The sacred pagoda is due to past karmic connections. The pagoda of Prabhutaratna (Duo Bao) is built by deities, and few people can see it, so few written records have been passed down. Yang Xiong and Liu Xiang searched in temple books and occasionally found some. Weren't Buddhist scriptures and pagodas already present before the Qin Dynasty?

Now, about five or six hundred li south of Mount Heng (Heng Shan), north of Yongzhou, there is a large river more than five hundred li from east to west and more than one hundred li from north to south. In the past, people lived in the river, with hundreds of thousands of families. Now, various huge trees grow, with large ones having a diameter of two or three zhang, and no vegetation underneath, making it a lovely, secluded forest. There is a large river within it, flowing east into the Xiang River (Xiang Jiang). You can find this river by searching for mountain streams. To the south is a valley, and entering the valley to the north is a square pond, paved with stones on all sides, with deep water where dragons reside. Those who offend it will be struck by thunder in the mountains and valleys. To the left are many mountain fruits, such as oranges, pomelos, and bayberries, planted in rows. South of the pond is the Great Pagoda of King Ashoka, held up by stone flowers, covered with a stone niche, level with the ground. On the cliff east of the pagoda is an inscription, written in seal script that can be recognized. By climbing a ladder to copy it, one can know the reason for erecting the pagoda.

South of Mount Heng, at the place where Great Master Daming established a temple, there are also ancient pagodas, and so on. That temple is more than ten li from north to south, with flowing water and quiet courtyards established everywhere at the Seven Assemblies and Eight Gatherings (Qi Chu Ba Hui) (Buddhist terms referring to the seven places and eight forms of the Buddha's Dharma assemblies).

Question: It is often said in this area that the Buddha lived during the Yin Dynasty, King Zhao of Zhou, Duke Zhuang of Lu, etc., with different accounts. How can we determine it? Answer: There are reasons for all of them. The disciple was born during the time of King Jie of Xia and personally witnessed the Buddha's manifestation. Moreover, the Buddha has three bodies (Trikaya) (Dharmakaya, Sambhogakaya, Nirmanakaya), and the Dharmakaya and Sambhogakaya are not seen by ordinary people.

---

見。並登地已上。唯有化身。普被三千百億天下。故有百億釋迦。隨人所感前後不定。或在殷末。或在魯莊。俱在大千之中。前後咸傳一化。感見隨機。前後法報。常自湛然。不足疑也。

又問。今諸瑞像。多雲育王第四女所造。其事幽遠。難得其實。答云。育王第四女。厥貌非妍。久而未出。常恨其醜。乃圖佛形。相好異佛。還如自身。成已發願。佛之相好。挺異於人。如何同我之形儀也。以此苦邀。彌經年月。後感佛現。忽異昔形。父具問之。述其所愿今非山玉華荊州長沙楊都高悝及今崇敬。並是其像。或書光趺。人罕識者。育王令諸神鬼所在將往開悟佛法。今諸像面。莫匪女形。崇敬寺地。本是戰場。西晉末。五胡大起兵戈殺害。此地特多。地下人骨今由見在。所殺無辜殘酷枉濫。故諸神鬼攜以鎮之。令此冤魂得生善念。周滅佛法神亦從之。隋祖載隆佛還重起云云。

又問。諸神自在威力殊大。至如蜀川三塔。咸名大石。人有掘者莫測其源至如秦川武功一塔。古者相傳。名曰育王。三十年中一度出現。貞觀已來兩度出現。光瑞殊壯。而舍利如指骨。在石臼中如何陜陋若此。答曰。諸鬼神中貧富不定。各是往業。如人不殊。天中亦爾。隨其所有。而用供養此塔云云。又問。幽冥所感。俗中常有。疑以

【現代漢語翻譯】 現代漢語譯本 見，並且只有登地以上的菩薩才能見到化身（Nirmanakaya）。化身能夠普遍示現在三千大千世界中，所以有百億釋迦（Sakyamuni），隨著眾生的感應而出現的時間前後不定。或者出現在殷商末年，或者出現在魯莊公時期，都在大千世界之中。前後都傳揚著同一種教化，感應和顯現是隨機的。法身（Dharmakaya）和報身（Sambhogakaya）常常是清凈湛然的，這沒有什麼可懷疑的。

又有人問：現在各地的瑞像，大多說是阿育王（Asoka）的第四個女兒所造。這件事年代久遠，難以考證。回答說：阿育王的第四個女兒，容貌並不美麗，很久都沒有出嫁，常常因為自己的醜陋而感到遺憾，於是就畫了一尊佛像，相好（lakshana）與佛不同，反而像她自己。佛像完成後，她發願說：『佛的相好，應該與衆不同，怎麼會和我一樣呢？』因此她虔誠祈求，經過很長時間，後來感應到佛顯現，佛像忽然變得和以前不一樣了。阿育王詳細地詢問她，她講述了自己的願望。現在如金陵（Jinling）的瓦官寺、虎丘山寺、玉華寺，荊州（Jingzhou）、長沙（Changsha）、楊都（Yangdu）的高悝寺以及現在人們所崇敬的佛像，都是她的作品。有的佛像底座上寫著光字，人們很少認識。阿育王命令諸神鬼將佛法傳往各地，開悟眾生。現在各地的佛像面容，沒有不像她女兒的。崇敬寺的所在地，原本是戰場。西晉末年，五胡亂華，兵戈殺害，這個地方死的人特別多，地下的人骨現在還能見到。被殺的人都是無辜的，殘酷枉死，所以諸神鬼攜帶佛像來鎮壓這裡，讓這些冤魂能夠生起善念。周武帝滅佛時，神也隨之隱去。隋朝建立，佛教再次興盛，等等。

又有人問：諸神的自在威力非常大，比如蜀地的三座塔，都叫做大石，有人挖掘卻無法測知它的源頭。比如秦地的武功縣有一座塔，古時候相傳叫做育王塔，三十年中出現一次，貞觀年間以來出現過兩次，光芒瑞相非常壯觀，但是舍利（sarira）卻像指骨一樣，放在石臼中，為什麼如此狹小簡陋呢？回答說：諸鬼神中的貧富是不定的，都是往昔的業力所致，和人沒有什麼不同，天人也是如此。根據他們所有的東西，用來供養這座塔，等等。 又有人問：幽冥界的感應，世俗中常常有，懷疑是...

【English Translation】 English version Seeing. Only those who have attained the Bhumi (stages of enlightenment) and above can see the Nirmanakaya (Transformation Body). The Nirmanakaya universally appears in the three thousand great thousand worlds, hence there are billions of Sakyamuni Buddhas, appearing at different times according to the sentient beings' karmic connections. Sometimes appearing at the end of the Yin Dynasty, sometimes during the reign of Duke Zhuang of Lu, all within the great thousand world. They all propagate the same teachings, and their appearance is dependent on the karmic connections. The Dharmakaya (Dharma Body) and Sambhogakaya (Enjoyment Body) are always pure and serene, there is nothing to doubt.

Someone asked: 'Many of the auspicious images now are said to be made by the fourth daughter of King Asoka. This matter is distant in time and difficult to verify.' The answer is: 'King Asoka's fourth daughter was not beautiful. She remained unmarried for a long time and often regretted her ugliness. So she drew a Buddha image, but the lakshanas (auspicious marks) were different from the Buddha's, resembling herself instead. After the image was completed, she made a vow: 'The Buddha's lakshanas should be extraordinary, how can they be the same as my form?' Therefore, she prayed sincerely for many months. Later, she sensed the Buddha's appearance, and the image suddenly became different from before. King Asoka asked her in detail, and she recounted her vow. Now, the Wuguan Temple and Tiger Hill Temple in Jinling, Yuhua Temple, the Gao Kui Temple in Jingzhou, Changsha, and Yangdu, and the images that people now revere, are all her works. Some images have the word 'light' written on the pedestal, which few people recognize. King Asoka ordered the gods and ghosts to spread the Buddha-dharma everywhere and enlighten sentient beings. Now, the faces of the images everywhere are all like her daughter's. The site of Chongjing Temple was originally a battlefield. At the end of the Western Jin Dynasty, the Five Barbarians rebelled, and there was much killing. Many people died in this place, and human bones can still be seen underground. Those killed were innocent, cruelly and unjustly murdered, so the gods and ghosts carried the images to suppress this place, so that these wronged souls could generate good thoughts. When Emperor Wu of Zhou destroyed Buddhism, the gods also disappeared. When the Sui Dynasty was established, Buddhism flourished again, and so on.'

Someone asked: 'The power of the gods is very great. For example, the three pagodas in Shu are all called Great Stones. People have dug them but cannot fathom their origin. For example, there is a pagoda in Wugong County in Qin, which is traditionally called the Asoka Pagoda. It appears once every thirty years. Since the Zhenguan era, it has appeared twice, and the auspicious light is very magnificent. But the sarira (relics) are like finger bones, placed in a stone mortar. Why is it so small and simple?' The answer is: 'The wealth and poverty of the gods are uncertain, all due to past karma, no different from humans, and the same is true of devas (gods). According to what they have, they use it to make offerings to this pagoda, and so on.' Someone asked: 'The responses from the netherworld often occur in the secular world, suspected to be...'

---

神與形朽。而猶重來。如記傳中。或經七日百日至三年者。識來形起。如生不殊。如經中雲。錄其精神在彼王所。五三七日何也。答曰。人稟七識。識各有神。心識為主。主雖前往。而余神守護。不足怪也。敢問余云。師言受戒。一戒幾神。余答云。見五戒中。一戒五神。未知大戒如何。答僧之受戒。有二百五十神。若毀一重戒。唯一神去。則二百五十神恒隨戒者。

茍𧂐。綿州巴西縣人。得第二果。客遊新繁村中教學。其人不貪酒肉。村人多信外道與食。其人不食。村人遂打。其人能書。村人從乞。不相禮遇。遂即懊惱。因發誓愿。于村北草中仰臥。以筆向空書之。村人怪問。答云。我書經本。遣天看讀。不許人見。上界諸天將中天紙向下承筆。遂寫得金剛般若經一卷。經於七日方始得了。諸天于上造作寶蓋覆之。地遂無草。放牛小兒避雨多於其下。村中怪其衣燥。答云。我于茍先生寫經處避雨。村人因此遂即信敬。今于其處以木為欄不許侵行。每至齋日村人于中法會云云。鼓山竹林寺。名迦葉佛時造。周穆王于中更重造寺。穆王佛殿並及塑像。至今現存。山神從佛請五百羅漢住此寺。即今見有二千聖僧。繞寺左側。見有五萬五通神仙。供養此寺余云云。已后論諸律相。問余云。師本在梁朝。已為稱首。大有

【現代漢語翻譯】 現代漢語譯本 神識與形體一同腐朽，但神識還會再次回來，就像記載的故事中那樣，有些人死後七天、一百天甚至三年後又復生。他們的神識帶著新的形體出現，和生前沒有區別。就像經書中說的那樣，記錄他們的精神在閻王那裡。為什麼是五七三十五天呢？回答說，人有七種意識，每種意識都有神守護，心識是主要的。即使心識前往輪迴，其他的神仍然守護著身體，這並不奇怪。有人問，師父說受戒，一個戒律有幾個神守護？我回答說，在五戒中，一個戒律有五個神守護，不知道大戒怎麼樣。回答說，僧人受戒，有二百五十個神守護。如果毀壞一個重戒，只有一個神離開，那麼二百五十個神會一直跟隨持戒的人。

茍𧂐（人名），綿州巴西縣人，證得了第二果（斯陀含果）。他到新繁村教學。那裡的人喜歡喝酒吃肉，村裡人大多信奉外道，給他食物，他不吃。村裡人就打他。他擅長書法，村裡人向他求字，卻不以禮相待。他因此感到懊惱，於是發誓，在村北的草叢中仰臥，用筆向空中寫字。村裡人奇怪地問他，他回答說，『我寫經書，讓天上的神仙看。不許人看。』上界諸天用中天紙向下承接筆墨，於是寫成了一卷《金剛般若經》。經過七天，才寫完。諸天在上面建造寶蓋覆蓋著經書。地上因此沒有草。放牛的小孩躲雨時經常在下面。村裡人奇怪他衣服是乾的，他回答說，『我在茍先生寫經的地方躲雨。』村裡人因此開始信奉和尊敬他。現在在那裡用木頭做欄桿，不許人踐踏。每到齋日，村裡人就在那裡舉行法會等等。鼓山竹林寺，是迦葉佛（過去七佛之一）時期建造的。周穆王在那裡重新建造了寺廟。穆王佛殿以及塑像，至今仍然存在。山神請求佛陀讓五百羅漢住在這座寺廟裡。現在可以看到有兩千聖僧圍繞寺廟左側。可以看到有五萬五通神仙供養這座寺廟等等。以後討論各種律相。有人問，師父原本在梁朝，已經很有名望了，很有

【English Translation】 English version The spirit and the body decay together, but the spirit still returns, as in recorded stories, some people revive after seven days, a hundred days, or even three years after death. Their spirit appears with a new form, no different from before they were alive. Just like the scriptures say, their spirit is recorded in King Yama's place. Why is it five, seven, thirty-five days? The answer is that people have seven consciousnesses, and each consciousness has a spirit guarding it, with the mind-consciousness being the main one. Even if the mind-consciousness goes to reincarnation, the other spirits still guard the body, which is not surprising. Someone asked, the master said about taking precepts, how many spirits guard one precept? I replied that in the five precepts, one precept has five spirits guarding it, I don't know about the major precepts. The answer is that when monks take precepts, there are two hundred and fifty spirits guarding them. If one breaks a major precept, only one spirit leaves, then the two hundred and fifty spirits will always follow the one who upholds the precepts.

Gou Xun (person's name), a person from Baxi County, Mianzhou, attained the second fruit (Sakadagami). He went to Xinfan Village to teach. The people there liked to drink and eat meat, and most of the villagers believed in external paths, giving him food, but he didn't eat it. The villagers then beat him. He was good at calligraphy, and the villagers asked him for calligraphy, but did not treat him with respect. He was therefore annoyed, so he vowed to lie on his back in the grass north of the village, writing in the air with a pen. The villagers strangely asked him, and he replied, 'I am writing scriptures for the gods in heaven to read. People are not allowed to see it.' The gods in the upper realm used Zhongtian paper to receive the ink from below, and thus wrote a volume of the 'Diamond Sutra'. After seven days, it was finished. The gods built a jeweled canopy above to cover the scriptures. Therefore, there was no grass on the ground. Children herding cattle often sheltered under it from the rain. The villagers were surprised that his clothes were dry, and he replied, 'I sheltered from the rain at the place where Mr. Gou was writing scriptures.' The villagers therefore began to believe in and respect him. Now there is a wooden fence there, and people are not allowed to trample on it. Every fast day, the villagers hold a Dharma assembly there, and so on. Gushan Bamboo Forest Temple was built during the time of Kashyapa Buddha (one of the seven past Buddhas). King Mu of Zhou rebuilt the temple there. King Mu's Buddha Hall and statues still exist today. The mountain god asked the Buddha to let five hundred Arhats live in this temple. Now you can see two thousand holy monks surrounding the left side of the temple. You can see fifty thousand five-penetration deities making offerings to this temple, and so on. Later, discuss various aspects of the Vinaya. Someone asked, the master was originally in the Liang Dynasty, and was already very famous, very

---

著述論名。人皆聞之。建初定林咸其所住。及生見慈尊少有慢情。亦大有決律相。故今生人間。今之所解百不存一。然有所註記抄儀。並是曾聞余習。計師報命。已終過一年矣。今則以傳錄業餘慈力所熏。天人扶助。故日復一日。師豈不知。去年已來無降損日。但枯喪耳。如枯樹朽車。無由更壯。余問。若爾意欲更讀藏經抄錄要行。見事可得遂不。答云。師前讀經大粗。但究與律相符者。至於優柔文義。過非深細。必欲重讀。隨分亦應得耳。無奈報命。久終生處。復欲師到常勸不願早生在人。有弘律教。幸愿悉之。又曰。所制章服儀。靈神咸喜。自法東傳六七百年。南北律師情無此意。安用殺生之財。而為慈悲之服。全不然故也。師獨拔此意。答曰。余讀智度論。見佛著粗布僧伽梨。因懷在心。何得乖此。及聽律后。見蠶衣。由此興念。著新章服儀。通瞻古今。成教融會。臥具三衣且凡情瑣細因尤重。身服所接莫匪損生。焉肯捐舍著於法服。又法服所擬。本顯慈仁之心。非仁無以拔濟。濟必由慈而獲。故佛心者大慈也。殺生而行慈。未見其可。故沉隱侯之著論也。五畝之宅樹之以桑。則年六十者。容氣已衰。內假縑纊。外存大布。所以大布之服。通於富貴貧賤也。今猶通行於王臣。古法不改。俗有老少之殊。故致降殺

【現代漢語翻譯】 現代漢語譯本 關於這位大師的著述和名聲，人們都聽說過。建初寺和定林寺都曾是他居住的地方。當他還活著的時候，他對慈尊（Maitreya，彌勒菩薩）稍有輕慢之情，但也非常精通戒律。因此，他今生才會降生到人間。如今他所理解的佛法，連過去的百分之一都不到。然而，他所做的註釋和抄寫的儀軌，都是過去曾經聽聞的遺留。據師父所說，他的壽命已經超過一年了。現在，他憑藉傳抄佛經的業餘功德和慈悲的力量所薰陶，以及天人的扶助，所以才能一天又一天地活下去。師父難道不知道嗎？自從去年以來，他的身體沒有一天不在衰退，只是在枯萎而已。就像枯樹朽車一樣，沒有辦法再變得強壯了。我問：『如果這樣，您還想再讀藏經，抄錄重要的修行方法，這件事可以如願嗎？』他回答說：『你以前讀經太粗略了，只是研究與戒律相符的部分。至於優美的文辭和深刻的含義，你都沒有深入細緻地研究。如果你一定要重新閱讀，或許也能有所收穫。無奈的是，我的壽命已經到了盡頭，我將要往生的地方，又希望我不要太早轉生為人，而是要弘揚戒律。希望你能明白這些。』他又說：『我所制定的章服儀軌，連靈神都感到歡喜。自從佛法東傳六七百年以來，南北方的律師們都沒有這樣的想法。為什麼要用殺生的錢財，來製作慈悲的服裝呢？這完全是不對的。只有我一個人提出了這個想法。』我回答說：『我讀《智度論》（Mahaprajnaparamita-sastra，大智度論）時，看到佛陀穿著粗布的僧伽梨（Samghati，僧伽梨，一種袈裟），因此一直記在心裡。怎麼會違背這個呢？以及聽律之後，看到蠶絲做的衣服，由此產生了製作新章服儀軌的想法，綜合考慮了古今的情況，使教義融會貫通。臥具和三衣（Tricivara，三衣，比丘所持的三種袈裟）都只是凡夫俗子的瑣碎想法，因此更加重視。身體所接觸的衣物，沒有哪一樣不是損害生命的。怎麼肯捨棄這些，而穿上法服呢？而且法服所要表達的，本來就是慈悲仁愛之心。沒有仁愛就無法救濟，救濟必須通過慈悲才能獲得。所以佛心就是大慈悲心。殺生而行慈悲，我沒有看到有什麼可以的。所以沉隱侯（Shen Yinhou，沉隱侯）的著論中說，五畝的宅地種上桑樹，那麼六十歲的人，容貌氣色已經衰老，裡面穿著絲綿，外面穿著粗布。所以粗布的衣服，可以通行於富貴貧賤之人。現在仍然通行於王公大臣，古代的法則沒有改變。世俗有老少的區別，所以導致了等級的降低和殺戮。』

【English Translation】 English version The writings and reputation of this master are known to all. Jianchu Monastery and Dinglin Monastery were both places where he resided. When he was alive, he had some slight disrespect towards Maitreya (慈尊, the Benevolent One), but he was also very proficient in the Vinaya (戒律, monastic rules). Therefore, he was born into the human realm in this life. Now, what he understands of the Dharma is less than one percent of what he knew in the past. However, the annotations and copied rituals he made are remnants of what he once heard. According to the master, his lifespan has already exceeded one year. Now, he is able to live day after day because of the merit of transcribing scriptures and the influence of his compassionate power, as well as the support of gods and humans. Doesn't the master know? Since last year, his body has not had a single day without decline, but is only withering away. Like a withered tree or a rotten cart, there is no way to become strong again. I asked: 'If so, do you still want to read the Tripitaka (藏經, Buddhist canon) again and copy important practices? Can this wish be fulfilled?' He replied: 'You used to read the scriptures too superficially, only studying the parts that conformed to the Vinaya. As for the beautiful words and profound meanings, you did not study them deeply and meticulously. If you must reread them, you may still gain something. Unfortunately, my lifespan has come to an end, and the place where I am going to be reborn hopes that I will not be reborn as a human too early, but rather that I will promote the Vinaya. I hope you understand these things.' He also said: 'The ceremonial robes and rituals that I have created are pleasing even to the spirits. Since the Dharma was transmitted to the East six or seven hundred years ago, the Vinaya masters of the North and South have not had such ideas. Why use the wealth from killing to make compassionate clothing? This is completely wrong. Only I have put forward this idea.' I replied: 'When I read the Mahaprajnaparamita-sastra (智度論, Great Perfection of Wisdom Sutra), I saw that the Buddha wore a coarse cloth Samghati (僧伽梨, a type of robe), so I always kept it in mind. How could I go against this? And after listening to the Vinaya, I saw clothes made of silk, which gave rise to the idea of making new ceremonial robes and rituals, comprehensively considering the past and present, and integrating the teachings. Bedding and the Tricivara (三衣, three robes) are just trivial thoughts of ordinary people, so they are given more importance. Every piece of clothing that comes into contact with the body harms life. How could I abandon these and wear Dharma robes? Moreover, what Dharma robes are meant to express is originally the heart of compassion and benevolence. Without benevolence, there is no way to save, and salvation must be obtained through compassion. Therefore, the Buddha's mind is great compassion. Practicing compassion by killing, I have not seen anything that is possible. Therefore, Shen Yinhou's (沉隱侯) writings say that planting mulberry trees on five acres of land means that a sixty-year-old person's appearance and complexion have already declined, wearing silk floss inside and coarse cloth outside. Therefore, coarse cloth clothing can be used by both the rich and the poor. It is still common among kings and ministers, and the ancient laws have not changed. Secular customs have differences between old and young, so it leads to the reduction of ranks and killings.'

---

之異。道無損害之理。少長咸一法衣。是慈化焉。通損害也云云。

又曰。三衣破緣而縫。江表咸然。此何不爾。余曰。四分無文。故絕三縫。答十誦有文。何得不用此制。有以不可不行雲云。

又大衣重作。師比行之。然于上葉之。下乃三重也。豈得然耶。即問其所作。便執衣以示之。此葉之下乃三重也。此葉相者。表于稻田之[月*莖]𡑆也。以割裁衣段。就里刺之。去葉橫表已后此則條內表田畝葉。上表渠相。豈不然也。今則通以布縵。一非割截。二又多重。既非本制。非無著著之失。然猶令革之者。止從得失為論。

又問余云。坐具兩重。斯成本制。截后更接。但是一邊一頭意者。接在四面。通皆周緣如何。余云。今信成教。不徒設也。律云。于本制外。廣長更增半磔手。據文止是一廣一長。不云四周之廣長也。在事非無不便。猶勝跋阇之蹤。便默然。又問余云。今見比丘行者。以坐具置左肩上。情不忍可。何者資下之物。如何在左肩上。弟子俗人未廣知律。師可說之。樂聞斯要。余云。坐具在肩。斯成教也。舍利弗初起祇桓。外道云踴。須達往命舍利弗。乃具修威儀。以尼師檀置左肩上。庠序入大眾中。至高座取而敷之。又諸律論。多處有文。比丘食已出定已。尼師檀在左肩上。又入林

【現代漢語翻譯】 現代漢語譯本 『之異』。道沒有損害的道理。無論年長年少都穿一樣的法衣，這是慈悲教化啊。普遍存在損害，等等。

又說：『三衣因為破損的緣故而縫補，長江下游地區都是這樣，為什麼這裡不行呢？』我回答說：『《四分律》中沒有這樣的條文，所以不採用三次縫補的方法。』對方反駁說：『《十誦律》中有這樣的條文，為什麼不能用這個規定呢？』有人認為這是不可行的，等等。

又有大衣重新制作，師父比照著（舊的）來做。然而在上面的一層，下面卻是三重的，這怎麼可以呢？就問他製作的方法，他便拿著衣服來給我看，說這一層下面就是三重。這一層所象徵的，是稻田里的田埂。用割裁衣料的方法，在裡面縫製。去掉橫向的田埂之後，這就在條紋內象徵田地的葉子，上面象徵水渠的形狀，難道不是這樣嗎？現在卻全部用布覆蓋，一是沒有割截，二是又有很多重疊，既不符合原來的制度，也不是無著（菩薩）所穿的衣服。然而仍然讓他改正的原因，只是從得失來討論。

又問我：『坐具做成兩層，這符合原來的制度。裁剪之後再縫合，只是在一邊或一頭，我的意思是，縫合在四面，全部都縫上邊怎麼樣？』我回答說：『現在相信聖人的教誨，不是隨便設立的。《律》中說，在本來的尺寸之外，寬度和長度再增加半個磔手（約指一拃半），根據條文只是增加一個寬度和一個長度，沒有說四周都增加寬度和長度。』在實際應用中並非沒有不方便的地方，但仍然勝過跋阇（一種坐具）的做法。』對方沉默不語。又問我：『現在看見比丘修行者，把坐具放在左肩上，心裡實在不能接受。因為這是放在下面的東西，怎麼能放在左肩上呢？弟子和俗人還不廣泛瞭解戒律，師父可以講講嗎？很想聽聽這個重要的道理。』我回答說：『坐具放在肩膀上，這是聖人的教誨。舍利弗（Śāriputra）剛開始在祇桓精舍（Jetavana）時，外道（Tirthika）蜂擁而至，須達（Sudatta）去請舍利弗，舍利弗於是具足威儀，把尼師壇（Niṣīdana，坐具）放在左肩上，慢慢地進入大眾之中，走到高座前取下坐具鋪開。』又在各種律論中，很多地方都有這樣的條文，比丘吃完飯後或出定后，尼師壇都在左肩上。又進入樹林

【English Translation】 English version 'Of difference'. The path has no principle of harm. Young and old alike wear the same Dharma robe. This is compassionate transformation. Universally existing harm, etc.

It is also said: 'The three robes are sewn because of damage. This is the case in the Jiangbiao area. Why not here?' I replied: 'There is no such text in the Dharmaguptaka-vinaya, so the three seams are not used.' The other party retorted: 'There is such a text in the Sarvāstivāda-vinaya. Why can't this rule be used?' Some people think this is not feasible, etc.

Also, when a great robe is remade, the master follows the old one. However, on the top layer, the bottom is triple. How can this be? I asked him about the method of making it, and he held up the robe to show me, saying that the bottom of this layer is triple. What this layer symbolizes is the ridges in the rice fields. Use the method of cutting the cloth and sew it inside. After removing the horizontal ridges, this symbolizes the leaves of the fields within the stripes, and the top symbolizes the shape of the canals. Isn't that so? Now, it is all covered with cloth, one is not cut, and the other is multiple layers. It is neither in accordance with the original system nor the robe worn by Asanga (a bodhisattva). However, the reason for still asking him to correct it is only to discuss it from the perspective of gains and losses.

He also asked me: 'Making the sitting cloth into two layers is in accordance with the original system. After cutting and then joining, it is only on one side or one end. My intention is to join it on all four sides, all around the edges. What about that?' I replied: 'Now we believe in the teachings of the sages, not just setting them up arbitrarily. The Vinaya says that outside of the original size, the width and length are increased by half a vitasti (about one and a half spans). According to the text, it only increases one width and one length, and does not say that the width and length are increased on all four sides.' In practice, it is not without inconvenience, but it is still better than the practice of Bhaishajya (a type of sitting cloth).' The other party was silent. He also asked me: 'Now I see Bhikshus practicing, placing the sitting cloth on their left shoulder, and I really can't accept it. Because this is something that is placed underneath, how can it be placed on the left shoulder? Disciples and laypeople do not yet widely understand the precepts. Can the master explain it? I would love to hear this important principle.' I replied: 'Placing the sitting cloth on the shoulder is the teaching of the sages. When Śāriputra first started at Jetavana, the Tirthikas swarmed in. Sudatta went to invite Śāriputra, and Śāriputra then fully prepared his dignified manner, placing the Niṣīdana (sitting cloth) on his left shoulder, and slowly entered the assembly, walked to the high seat, took off the sitting cloth, and spread it out.' Also, in various Vinayas and treatises, there are many places with such texts, that after a Bhikshu has finished eating or has emerged from Samadhi, the Niṣīdana is on his left shoulder. Also, entering the forest

---

坐禪。具三衣右角在左肩。坐具安上。又加缽袋于上。故善見云。缽袋貫左肩。青色分明。豈古人之行也。今則三衣下置左肘。坐具藏於內臂。乃論方坐。若語並在左體缽袋絡左膊下垂左膝。時代訛變。遂失本原。余見古之瑞像。今此方見制者。莫不衣搭於左肩。然後取衣角。共左臂內衣角屈而捉之。恐出二角。如羊耳之相。則俯同此律。亦是聖人揩摸焉。有行則收束左臂。坐則放縱左髀。未見正文所許。終是放逸威儀。

又坐具之制。本為護于身衣及僧臥具也。其中表里俱凈。不同此土之僧。故經中乞食已還本處收衣缽。方始洗足而坐。至於革屣拭刮綱系如面手焉。故身衣俱凈。無有不凈之者。此土眾僧。身之臭穢。焉可以言。左右便利曾不澡除。內外衣裳曾何浣濯。三衣少備裈褲尤多。人見尚有厭之。其腥臊而聞義。當悲其忍辱。據此成文。今在肩上觀事止可藏於臂中。如有依法沙門不行惡習。內外俱凈。形服可觀。豈得背佛誠言不順左肩之法。故十誦鼻奈耶等。三衣之鉤紐也。前去緣四指施鉤。后八指施紐。以右角挑左肩上紐綴於前鉤。今則一倍反之。豈是教文所許。但以凡僧識想憑準正教。及以見緣如前差違。賜垂箴誨。諸非人等。咸皆默然。

次後復有一天人來云。弟子黃瓊。致敬已云。向述

坐具。殊有可觀。憑準經論。無差違者。然終始不備。故重卻論。元佛初度五人。爰及迦葉兄弟。並制袈裟左臂。坐具在袈裟下。西方王臣披白㲲搭左肩上。故佛製衣左臂異俗。頞鞞比丘威儀度物。爾時法服猶未搭肩。后度諸眾。徒侶漸多。年少比丘儀容端美。入城乞食多為人愛。由是佛製衣角左肩。后為風飄。聽以重物鎮上。比丘不達佛意。自造鎮衣之物。種種莊嚴。諸俗譏論。比丘以事白佛。佛言。我前聽安重物。即是尼師檀。餘者不合。后王舍城外道名達摩多。稱一切智。所著衣服並皆鮮白。日易一衣。日三十浴。所食皆以香薪香炭作之。所住皆以香材。涂泥皆以香汁。園林皆植香樹。所種花藥皆是香者。流泉池水皆聚牛頭香。內中水為香潔。雖帝釋歡喜之園。未能加也。世尊爾時將諸比丘入城乞食。執持衣缽。坐具在肩。有諸外道語達多言。今瞿曇沙門入城乞食。可往言論降從大師。時達摩多領徒眾。披一領㲲價直千兩紫磨黃金。將至佛所。時大梵王請佛上天。外道來唯見比丘。便問比丘。肩上片布持作何用。答曰。擬將坐之。又問。汝所被衣名何等耶。答云。忍辱鎧也。

又問。何名忍辱鎧。答曰。即此為三寶之相。上制天魔下降外道。達摩云。此衣既為可貴。有大威靈。豈得以所坐之布而居其上。

【現代漢語翻譯】 現代漢語譯本 關於坐具（nishidana，坐墊）。它們非常值得一看，並且依據經論，沒有絲毫差錯。然而，從頭到尾並不完備，所以再次討論。佛陀最初度化五人時，以及度化迦葉（Kashyapa，古印度著名苦行僧）兄弟時，都規定袈裟搭在左臂上，坐具放在袈裟下面。西方的國王和大臣們披著白色毛毯搭在左肩上，所以佛陀規定衣服搭在左臂上，這與世俗不同。頞鞞（Arabi，人名）比丘以威儀來度化眾生，那時法衣還沒有搭在肩上。後來度化的弟子越來越多，年輕的比丘儀容端正美好，入城乞食時多為人喜愛。因此，佛陀規定衣角搭在左肩上，後來因為風吹，允許用重物鎮住。比丘不理解佛陀的用意，自己製造鎮衣之物，種種莊嚴。世俗之人譏諷議論。比丘將此事稟告佛陀。佛陀說：『我之前允許安放重物，指的就是尼師檀（nishidana，坐墊），其餘的不合規矩。』後來，王舍城（Rajagrha，古印度城市）外道名叫達摩多（Dharmata，人名），自稱一切智者，所穿的衣服都是鮮艷的白色，每天更換一件衣服，每天洗三十次澡。所吃的食物都用香木香炭來製作，所居住的地方都用香木，塗抹的泥土都用香汁，園林都種植香樹，所種植的花葯都是香的。流動的泉水池塘都聚集著牛頭旃檀香（一種名貴的香），裡面的水非常香潔。即使是帝釋天（Indra，佛教護法神）歡喜之園，也不能超過它。世尊（Bhagavan，佛陀的尊稱）當時帶領眾比丘入城乞食，拿著衣缽，坐具搭在肩上。有外道對達摩多說：『現在瞿曇（Gautama，釋迦牟尼的姓氏）沙門（sramana，出家修行者）入城乞食，可以去與他辯論，讓他降服於大師。』當時達摩多帶領徒眾，披著一件價值千兩紫磨黃金的毛毯，來到佛陀所在之處。當時大梵天王（Mahabrahma，佛教護法神）邀請佛陀上天，外道來時只看見比丘，便問比丘：『肩上的那片布是做什麼用的？』回答說：『準備用來坐的。』又問：『你所穿的衣服叫什麼？』回答說：『忍辱鎧。』 又問：『什麼叫忍辱鎧？』回答說：『這就是三寶（佛、法、僧）之相，用來制服天魔，降伏外道。』達摩多說：『這衣服既然如此可貴，有大威靈，怎麼可以用你所坐的布放在它的上面呢？』

【English Translation】 English version The sitting cloths (nishidana, sitting mat) are quite remarkable and conform precisely to the scriptures and treatises. However, they are not fully comprehensive from beginning to end, hence this further discussion. When the Buddha first converted the five ascetics, and later the Kashyapa (Kashyapa, a famous ascetic in ancient India) brothers, it was prescribed that the kasaya (robe) be worn over the left arm, with the sitting cloth placed beneath the kasaya. Western kings and ministers drape white wool over their left shoulders, so the Buddha stipulated that the robe be worn over the left arm, differing from worldly customs. The bhikshu (monk) Arabi (Arabi, a personal name) converted beings with dignified conduct, and at that time, the Dharma robe was not yet worn over the shoulder. Later, as more disciples were converted, and young bhikshus with handsome appearances entered cities to beg for alms, they were often admired. Therefore, the Buddha prescribed that the corner of the robe be draped over the left shoulder, and later, to prevent it from being blown by the wind, it was permitted to be weighed down with a heavy object. Bhikshus, misunderstanding the Buddha's intention, created their own objects to weigh down the robe, with various adornments. Worldly people criticized and ridiculed them. The bhikshus reported this matter to the Buddha. The Buddha said, 'When I previously permitted the use of a heavy object, I meant the nishidana (nishidana, sitting mat); anything else is not appropriate.' Later, in Rajagrha (Rajagrha, an ancient Indian city), a heretic named Dharmata (Dharmata, a personal name), claiming to be all-knowing, wore only bright white clothes, changing them daily, and bathing thirty times a day. His food was prepared with fragrant wood and charcoal, his dwelling was made of fragrant wood, the mud used for plastering was mixed with fragrant juice, and his gardens were planted with fragrant trees. The flowers and herbs he cultivated were all fragrant. The flowing streams and ponds were filled with sandalwood (a precious fragrance), making the water fragrant and pure. Even Indra's (Indra, a Buddhist guardian deity) garden of delight could not surpass it. At that time, the Bhagavan (Bhagavan, an honorific title for the Buddha) led the bhikshus into the city to beg for alms, carrying his robe and bowl, with the sitting cloth over his shoulder. Some heretics said to Dharmata, 'Now the sramana (sramana, a renunciate) Gautama (Gautama, the Buddha's family name) is entering the city to beg for alms; you should go and debate with him, and make him submit to the master.' Then Dharmata, leading his followers, draped a wool blanket worth a thousand pieces of purple-gold over himself and went to where the Buddha was. At that time, Mahabrahma (Mahabrahma, a Buddhist guardian deity) invited the Buddha to ascend to heaven. The heretics only saw the bhikshu and asked, 'What is that piece of cloth on your shoulder for?' He replied, 'It is to sit on.' They asked again, 'What is the name of the robe you are wearing?' He replied, 'The Armor of Patience.' They asked again, 'What is the Armor of Patience?' He replied, 'It is the symbol of the Three Jewels (Buddha, Dharma, Sangha), used to subdue heavenly demons and vanquish heretics.' Dharmata said, 'Since this robe is so precious and has such great power, how can you place the cloth you sit on above it?'

---

為瞿曇教汝。為是汝自為之。時比丘咸皆默然。外道云。瞿曇教汝。此法不足可尊。云何自稱一切智人。若汝自為之。師何不復教汝耶。比丘食訖還僧坊中。以事白佛。由此佛制。還以衣角居於左臂。坐具還在衣下。於後比丘披著袈裟。多不齊整。諸離車子譏言。無有威儀。所披衣服狀如淫女。猶如象鼻。因此始制上安鉤紐。今以衣角達於左臂。置於左腋下。不得令垂。如上過也。前引舍利弗事。此方前開不見後製。義須綸綜。往者雞鳴之詩。挈壺掌漏刻之官齊無道官失其守。諸侯朝顛倒衣裳。詩人刺之。可不鏡哉。書云。冠雖賤不可以居下。屢雖貴不可以居上。此言雖貴不可以上。此言雖小可以況大。古人或詢諸芻蕘。伏願仁慈。不以人微廢教也。余備聞雅論。前後憲章。斯則一化之所宗。承三藏之弘徹也。如或鏗執頓拒。未聞何殊。結集冰開八事之緣。不遵上座重結之相也。縱無此示情。或廣之五分律中。余方不為清凈者。雖制不行。據此可依準的。況復天人賜降。周統制開。恨知之晚也。然于現教事等云篇仰以信之。亦同飲光之罰歡喜也。如是云云。

又云。元制坐具之意。用表塔基之相。僧服袈裟在上。以喻法身之塔。塔基既無偏邪。坐具寧容縱廣。使四周具帖。不違磔手之文。但以翻譯語略。但云。

【現代漢語翻譯】 現代漢語譯本： 是瞿曇（Gautama，釋迦牟尼的姓）教你的，還是你自己領悟的？』當時，所有比丘都沉默不語。外道（非佛教徒）說：『是瞿曇教你的，這種法不值得尊敬。怎麼能自稱一切智人呢？如果是你自己領悟的，你的老師為什麼不也教你呢？』比丘們用齋完畢后回到僧房，將此事稟告佛陀。因此，佛陀制定了規定，將衣角搭在左臂上，坐具仍然放在衣服下面。後來，比丘們披著袈裟，很多都不整齊。離車子（Licchavi，古印度部族）譏諷說：『沒有威儀，所披的衣服像，猶如象鼻。』因此開始制定在上衣上安鉤紐。現在用衣角搭在左臂上，放在左腋下，不得讓它垂下來，像上面說的那樣。前面引用舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）的事例，說明此地先前只開創而不見後來的規制，所以需要全面考察。過去雞鳴的詩，以及挈壺（古代掌管計時的官員）掌管漏刻的官員，齊國無道，官員失職，諸侯朝見時衣冠顛倒，詩人寫詩諷刺他們，難道不值得借鑑嗎？《尚書》上說：『帽子雖然賤，不可以放在下面；鞋子雖然貴，不可以放在上面。』這句話的意思是說，雖然小的事情也可以比況大的事情。古人有時還向割草打柴的人請教。希望您仁慈，不要因為人地位卑微而廢棄教誨。我詳細聽取了您的精妙論述，前後，這正是一代教化的宗旨，繼承了三藏（Tripitaka，佛教經典的總稱）的弘揚和闡釋。如果有人固執地拒絕，沒有聽說過有什麼不同。結集冰開八事（關於戒律的八件事）的因緣，不遵循上座（長老）重新結集的規矩。即使沒有這樣的表示，或許在五分律（佛教戒律之一）中有所闡述。其他地方不認為是清凈的，即使制定了也不實行。根據這些，可以作為依據和準則。更何況還有天人賜予，周全地統攝和制定。只恨知道得太晚了。然而，對於現在的教規等篇章，我仰仗並相信它，也如同飲光（迦葉佛，過去七佛之一）的歡喜一樣。像這樣等等。

又說，最初制定坐具的用意，是用以象徵塔基的形狀。僧人的服裝袈裟在上面，用以比喻法身的塔。塔基既然沒有偏斜，坐具哪裡能容許縱橫。使四周完全貼合，不違背磔手（張開手）的規矩。只是因為翻譯的語言簡略，只說。

【English Translation】 English version: 'Did Gautama (Gautama, the surname of Sakyamuni) teach you, or did you realize it yourself?' At that time, all the monks were silent. The heretics (non-Buddhists) said, 'If Gautama taught you, this Dharma is not worthy of respect. How can you call yourself omniscient? If you realized it yourself, why didn't your teacher teach you as well?' After the monks finished their meal, they returned to the monastery and reported the matter to the Buddha. Therefore, the Buddha made a rule to place the corner of the robe on the left arm, and the sitting cloth was still placed under the robe. Later, when the monks wore the kasaya (袈裟, a Buddhist monastic robe), many of them were not neat. The Licchavis (Licchavi, an ancient Indian tribe) ridiculed them, saying, 'They have no dignity, and the robes they wear look like , like an elephant's trunk.' Therefore, they began to make hooks and buttons on the upper garment. Now, the corner of the robe is placed on the left arm, under the left armpit, and must not be allowed to hang down, as mentioned above. The previous example of Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) illustrates that this place only initiated earlier practices without seeing later regulations, so a comprehensive examination is needed. In the past, the poems of cockcrow, and the officials in charge of water clocks (ancient officials in charge of timekeeping), the state of Qi was immoral, officials neglected their duties, and the lords wore their clothes upside down when they went to court. The poets wrote poems to satirize them. Isn't it worth learning from? The Book of Documents says, 'Although the hat is cheap, it cannot be placed below; although the shoes are expensive, they cannot be placed above.' This sentence means that even small things can be compared to big things. In ancient times, people sometimes asked those who cut grass and firewood for advice. I hope you will be kind and not abandon the teachings because of the humble status of people. I have listened in detail to your exquisite arguments, before and after , which is precisely the purpose of a generation of teachings, inheriting the promotion and interpretation of the Tripitaka (Tripitaka, the general term for Buddhist scriptures). If someone stubbornly refuses, I have not heard of any difference. The cause of compiling the eight matters of Ice Opening (eight matters concerning precepts) does not follow the rules of the Sangha (elder) re-compiling. Even without such an indication, perhaps it is elaborated in the Five-Part Vinaya (one of the Buddhist precepts). Other places do not consider it pure, and even if it is formulated, it is not implemented. According to these, it can be used as a basis and criterion. Moreover, the gods bestowed it, comprehensively governing and formulating it. I only regret knowing it too late. However, for the current teachings and other chapters, I rely on and believe in it, just like the joy of drinking light (Kasyapa Buddha, one of the seven Buddhas of the past). Like this and so on.

It is also said that the original intention of making the sitting cloth was to symbolize the shape of the pagoda base. The monk's clothing, the kasaya, is on top, used to symbolize the pagoda of the Dharma body. Since the pagoda base has no deviation, how can the sitting cloth allow for length and width? Make the surroundings completely fit, without violating the rules of spreading hands (opening hands). It's just that the translated language is brief, only saying.

---

各增半磔。十宗而論。即是四周之義。又問。比見西域僧來。多縫衣葉者。答曰。此佛滅后將二百年。北天竺僧與外道同住。外道嫉之密以利刃內衣葉中。同往王所。外道告王。沙門釋子內藏刀刃。將欲害王。因即撿獲。由是普誅一國比丘。時有耶舍羅漢。令諸比丘權且縫合。為絕命難。此乃北方因事。權且立制。非佛所開。今有南方比丘。皆亦縫合。有無識者。亦學縫之。

又今日戒壇之興。佛所重也。祇桓一寺。頓結三壇。兩居佛院。惟佛所登為集諸佛登壇。而論僧尼結戒也。僧院一罈為受具者。莊嚴別窟如須彌座。神景石柱守護不虧。下至水際經劫無沒。北天竺東。見有石壇相狀。弘律師今何緣特立壇相。天人幽顯莫不讚悅。余答云。曾見僧傳南林戒壇。意便重之。故仰則也。彼云。豈惟一所。今重幽求。南方大有。初昔宋求那跋摩。于蔡州立壇。晉竺法護于瓦官寺立壇。晉支道林于石城汾各立一罈。晉支法存於若耶溪謝敷隱處立壇。竺道一于洞庭山立壇。竺道生於吳中虎丘山立壇。宋智嚴於上定林立壇。宋慧觀于石樑寺立壇。齊僧敷于無湖立壇。梁法超于南澗立壇。梁僧祐于上云居遷霞歸善愛敬四處立壇。今荊州四層剎基。長沙剎基。大明寺前湖中並是戒壇。今以事斷。江右渝州已下。迄于江淮之南。

【現代漢語翻譯】 現代漢語譯本 各增半磔（一種刑罰）。十宗而論，即是四周之義。又問：『最近見到西域來的僧人，大多縫製衣葉，這是為何？』答：『這是佛陀涅槃后將近二百年時，北天竺的僧人與外道同住。外道嫉妒他們，秘密地將利刃藏在僧人的衣葉中，一同前往國王處。外道告王說：『沙門釋子（佛教出家人）內藏刀刃，想要加害於您。』因此當場搜查，果然搜出刀刃。於是國王誅殺了一國所有的比丘。當時有耶舍羅漢（一位阿羅漢），命令眾比丘暫時將衣葉縫合，以躲避這場災難。這只是北方因為特殊事件，權且設立的制度，並非佛陀所開創。現在有些南方的比丘，也全都縫合衣葉。有些沒有見識的人，也跟著學習縫製。』 又今日戒壇的興建，是佛陀所重視的。祇桓（祇樹給孤獨園）一寺，可以同時建立三座戒壇。兩座位於佛院內，只有佛陀才能登上的，是集諸佛登壇，用來為僧尼結戒的。僧院裡的一座戒壇是為受具足戒者所設。莊嚴的別窟如同須彌座（佛教中的聖山），神景石柱守護著它，使其不會崩壞，下至水際，經歷劫數也不會沉沒。北天竺東部，可見到石壇的相狀。弘律師現在為何要特意設立壇相？天人幽顯，沒有不讚嘆喜悅的。我回答說：『曾經在僧傳中看到南林戒壇，心中便十分重視它，所以仰慕傚法。』他們說：『豈止一處？現在重新隱秘地尋訪，南方有很多。當初宋代的求那跋摩（一位僧人），在蔡州建立戒壇。晉代的竺法護（一位僧人）在瓦官寺建立戒壇。晉代的支道林（一位僧人）在石城、汾各建立一座戒壇。晉代的支法存（一位僧人）在若耶溪謝敷隱居之處建立戒壇。竺道一（一位僧人）在洞庭山建立戒壇。竺道生（一位僧人）在吳中虎丘山建立戒壇。宋代的智嚴（一位僧人）在上定林建立戒壇。宋代的慧觀（一位僧人）在石樑寺建立戒壇。齊代的僧敷（一位僧人）在無湖建立戒壇。梁代的法超（一位僧人）在南澗建立戒壇。梁代的僧祐（一位僧人）在上云居、遷霞、歸善、愛敬四處建立戒壇。現在荊州的四層剎基，長沙的剎基，大明寺前的湖中，都是戒壇。現在以這件事來判斷，江右渝州以下，直到江淮之南，都有戒壇。』

【English Translation】 English version 'Each increased by half a zhe (a type of punishment). Discussed according to the ten schools, this is the meaning of the four perimeters.' Someone asked, 'Recently, I have seen monks coming from the Western Regions mostly sewing clothing leaves. Why is this?' The answer was, 'This is because nearly two hundred years after the Buddha's Nirvana, monks in North India lived with heretics. The heretics, being jealous, secretly hid sharp blades inside the monks' clothing leaves and went to the king together. The heretics told the king, 'The Shramana Shakya's (Buddhist monks) are hiding blades, intending to harm you.' Consequently, they were searched on the spot, and blades were indeed found. Therefore, the king executed all the Bhikkhus (monks) in the country. At that time, there was an Arhat (enlightened being) named Yashas, who ordered the Bhikkhus to temporarily sew the clothing leaves together to avoid this disaster. This was merely a temporary measure established in the North due to a special event, not created by the Buddha. Now, some monks in the South are also sewing clothing leaves. Some who lack knowledge are also learning to sew them.' 'Furthermore, the establishment of ordination platforms today is valued by the Buddha. In Jeta Grove Monastery (Gihavana), three ordination platforms can be established simultaneously. Two are located within the Buddha's courtyard, which only the Buddha can ascend, and are used for the assembly of all Buddhas ascending the platform to administer precepts to monks and nuns. One ordination platform in the monks' courtyard is for those receiving full ordination. The solemn separate cave is like Mount Sumeru (sacred mountain in Buddhism), with divine stone pillars guarding it from decay, and it will not sink even after eons, down to the water's edge. In eastern North India, the appearance of stone platforms can be seen. Why is Lawyer Hong now specifically establishing the appearance of platforms? Heavenly beings, both visible and hidden, all praise and rejoice. I replied, 'I once saw the Nalin Ordination Platform in the Biographies of Monks, and I valued it greatly, so I admire and emulate it.' They said, 'Is it only one place? Now, re-searching secretly, there are many in the South. Initially, Gunabhadra (a monk) of the Song Dynasty established an ordination platform in Caizhou. Dharmaraksha (a monk) of the Jin Dynasty established an ordination platform in Waguan Temple. Zhi Daolin (a monk) of the Jin Dynasty established one ordination platform each in Shicheng and Fen. Zhi Facun (a monk) of the Jin Dynasty established an ordination platform at Xie Fu's hermitage in Ruoye Creek. Zhu Daoyi (a monk) established an ordination platform on Dongting Mountain. Zhu Daosheng (a monk) established an ordination platform on Tiger Hill in Wuzhong. Zhiyan (a monk) of the Song Dynasty established an ordination platform in Shangdinglin. Hui Guan (a monk) of the Song Dynasty established an ordination platform in Shiliang Temple. Sengfu (a monk) of the Qi Dynasty established an ordination platform in Wuhu. Fachao (a monk) of the Liang Dynasty established an ordination platform in Nanjian. Sengyou (a monk) of the Liang Dynasty established ordination platforms in Shangyunju, Qianxia, Guishan, and Aijing. Now, the four-story stupa base in Jingzhou, the stupa base in Changsha, and the lake in front of Daming Temple are all ordination platforms. Judging from this matter, from Yuzhou in Jiangyou down to the south of Jianghuai, there are ordination platforms.'

---

通計戒壇。總有三百餘所。山東河北關內劍南。戒壇事不絕。使江表佛法今四五百年曾不廢退。由戒壇也。戒為法之初。元本立而不可傾也。自北河之左右。曾不聞名。由此佛法三被誅殄。又江漢之南。山川秀麗綺錯。見便忘返者。土地之然也。人依外根。故使情智聰敏形心勇銳也。遂能詳度佛教。深有可依。無所疑慮。不可忘廢也。中原兩河。晉氏南渡之後。分為一十六國。以武猛相陵。佛法三除。並是北狄之亂也。本非文地。隨心即斷。曾未大觀。豈不然乎。故戒壇之舉。住持之式相也。眾僧說戒受戒。咸往登之事訖。東回左轉南出而返也。余曰。經中咸言。右旋右繞右脅等相。今云。左繞如何。答云。天常法爾人乃右也。故日月星辰皆左行也。天氣風轉遂從西沒。不見月之始生也。初在西方漸漸而東。亦從西沒漸上東回也。西沒風轉也。地上蔓草生必左旋。此天常也。今有西從日月之轉人謀也。佛亦從之左轉者。此方不為清凈也。故如來右脅而臥。首北面西。觀本生地佛法久流之方也。制諸比丘悉右脅臥。因從請出祇桓圖相。遂取紙畫分齊一一諸院。述其源流如別。可有數紙。不久復有天來云。姓姚氏云云。

弟子天人。自有姓字。語同天竺。師既不詢。還述本音。不久復有天來云。姓茍氏。云弟子本相

【現代漢語翻譯】 現代漢語譯本：總計戒壇（受戒的場所）有三百多處，分佈在山東、河北、關內、劍南等地。這些地方的戒壇事務從未斷絕，使得江表（長江下游地區）的佛法在過去的四五百年間沒有衰退，這都歸功於戒壇的作用。戒律是佛法的開端，根本確立了就不可動搖。自北河（黃河以北）一帶，人們對戒律聞所未聞，因此佛法曾三次遭到誅滅。而江漢（長江中游）以南，山川秀麗，令人流連忘返，這是地理環境的影響。人們依賴於外在的感官，因此情感和智慧聰敏，意志和行動果敢。所以能夠詳細地研究佛教，深刻地認識到佛法的可信賴之處，不會懷疑，也不敢忘記和廢棄。中原兩河（黃河中下游地區），在晉朝南渡之後，分裂為十六國，彼此用武力互相侵略，佛法三次被剷除，這些都是北方少數民族作亂造成的。這些地方原本就不是文化發達之地，人們隨心所欲地做出決斷，沒有經過深入的觀察和思考，難道不是這樣嗎？所以，舉行戒壇，是住持佛法的儀式和象徵。眾僧舉行說戒和受戒儀式，都前往戒壇登壇受戒，儀式結束后，向東迴轉，向左轉，向南而出，然後返回。我問：經中都說，右旋、右繞、右脅等，現在說向左繞，這是為什麼？回答說：這是天道的常理，人才是向右的。所以日月星辰都是向左執行的。天氣和風向轉動，所以太陽從西邊落下。你沒有看到月亮剛升起的時候，最初在西方，漸漸向東，也是從西邊落下，然後漸漸向上，向東迴轉。西邊落下是風向轉動造成的。地上的蔓草生長必定是向左旋轉，這是天道的常理。現在有人效仿日月執行的方向向西，這是人為的。佛也順應這種人為的左轉，說明這個地方不夠清凈。所以如來向右側臥，頭朝北，面向西，是爲了觀察自己的出生地和佛法能夠長久流傳的地方。佛制定所有比丘都向右側臥。後來有人請求畫出祇桓精舍（Jetavana Vihara）的圖樣，於是取來紙張，詳細地畫出各個院落，敘述其源流，另有幾張紙可以說明。不久后又有天人降臨，自稱姓姚等等。 弟子天人，自有姓字，語同天竺（India）。師既不詢，還述本音。不久復有天來云，姓茍氏。云弟子本相 English version: In total, there are over three hundred ordination platforms (places for receiving precepts), distributed in Shandong, Hebei, within the passes, and Jiannan. The affairs of these ordination platforms have never been interrupted, so that the Buddha-dharma in Jiangbiao (the lower reaches of the Yangtze River) has not declined in the past four to five hundred years, all thanks to the role of the ordination platforms. The precepts are the beginning of the Buddha-dharma, and once the foundation is established, it cannot be shaken. From the area north of the Bei River (Yellow River), people have never heard of the precepts, so the Buddha-dharma has been exterminated three times. And south of the Jiang and Han Rivers (the middle reaches of the Yangtze River), the mountains and rivers are beautiful, making people linger and forget to return, which is the influence of the geographical environment. People rely on external senses, so their emotions and wisdom are intelligent, and their will and actions are courageous. Therefore, they can study Buddhism in detail, deeply recognize the trustworthiness of the Buddha-dharma, and will not doubt, nor dare to forget and abandon it. In the Central Plains and the two rivers (the middle and lower reaches of the Yellow River), after the Jin Dynasty moved south, it was divided into sixteen kingdoms, which invaded each other with force, and the Buddha-dharma was eradicated three times. These were all caused by the rebellions of the northern ethnic minorities. These places were not originally culturally developed, and people made decisions at will, without in-depth observation and thinking, isn't that so? Therefore, holding ordination platforms is a ritual and symbol of upholding the Buddha-dharma. Monks hold precept-recitation and precept-receiving ceremonies, and all go to the ordination platform to ascend the platform to receive precepts. After the ceremony, they turn east, turn left, go out to the south, and then return. I asked: The sutras all say, 'turning to the right, circumambulating to the right, lying on the right side,' etc. Now it is said to circumambulate to the left, why is this? The answer is: This is the constant principle of heaven, and people are to the right. Therefore, the sun, moon, and stars all move to the left. The weather and wind direction turn, so the sun sets in the west. You didn't see that when the moon first rises, it is first in the west, gradually to the east, and it also sets in the west, then gradually rises up and turns to the east. Setting in the west is caused by the turning of the wind direction. The creeping grass on the ground must grow by rotating to the left, this is the constant principle of heaven. Now some people imitate the direction of the sun and moon to the west, this is artificial. The Buddha also follows this artificial left turn, indicating that this place is not pure enough. Therefore, the Tathagata lies on his right side, with his head facing north and facing west, in order to observe his birthplace and the place where the Buddha-dharma can flow for a long time. The Buddha stipulated that all bhikshus should lie on their right side. Later, someone requested to draw a picture of Jetavana Vihara, so they took paper and drew each courtyard in detail, describing its origin, with several other sheets of paper to explain. Soon after, a deva (heavenly being) came and claimed to be named Yao, etc. The disciple, a deva, has his own surname and given name, and speaks the same language as India. The master did not inquire, but still described the original sound. Soon after, another deva came and said that his surname was Gou, and said that the disciple's original appearance.

【English Translation】 In total, there are over three hundred ordination platforms (places for receiving precepts), distributed in Shandong, Hebei, within the passes, and Jiannan. The affairs of these ordination platforms have never been interrupted, so that the Buddha-dharma in Jiangbiao (the lower reaches of the Yangtze River) has not declined in the past four to five hundred years, all thanks to the role of the ordination platforms. The precepts are the beginning of the Buddha-dharma, and once the foundation is established, it cannot be shaken. From the area north of the Bei River (Yellow River), people have never heard of the precepts, so the Buddha-dharma has been exterminated three times. And south of the Jiang and Han Rivers (the middle reaches of the Yangtze River), the mountains and rivers are beautiful, making people linger and forget to return, which is the influence of the geographical environment. People rely on external senses, so their emotions and wisdom are intelligent, and their will and actions are courageous. Therefore, they can study Buddhism in detail, deeply recognize the trustworthiness of the Buddha-dharma, and will not doubt, nor dare to forget and abandon it. In the Central Plains and the two rivers (the middle and lower reaches of the Yellow River), after the Jin Dynasty moved south, it was divided into sixteen kingdoms, which invaded each other with force, and the Buddha-dharma was eradicated three times. These were all caused by the rebellions of the northern ethnic minorities. These places were not originally culturally developed, and people made decisions at will, without in-depth observation and thinking, isn't that so? Therefore, holding ordination platforms is a ritual and symbol of upholding the Buddha-dharma. Monks hold precept-recitation and precept-receiving ceremonies, and all go to the ordination platform to ascend the platform to receive precepts. After the ceremony, they turn east, turn left, go out to the south, and then return. I asked: The sutras all say, 'turning to the right, circumambulating to the right, lying on the right side,' etc. Now it is said to circumambulate to the left, why is this? The answer is: This is the constant principle of heaven, and people are to the right. Therefore, the sun, moon, and stars all move to the left. The weather and wind direction turn, so the sun sets in the west. You didn't see that when the moon first rises, it is first in the west, gradually to the east, and it also sets in the west, then gradually rises up and turns to the east. Setting in the west is caused by the turning of the wind direction. The creeping grass on the ground must grow by rotating to the left, this is the constant principle of heaven. Now some people imitate the direction of the sun and moon to the west, this is artificial. The Buddha also follows this artificial left turn, indicating that this place is not pure enough. Therefore, the Tathagata lies on his right side, with his head facing north and facing west, in order to observe his birthplace and the place where the Buddha-dharma can flow for a long time. The Buddha stipulated that all bhikshus should lie on their right side. Later, someone requested to draw a picture of Jetavana Vihara, so they took paper and drew each courtyard in detail, describing its origin, with several other sheets of paper to explain. Soon after, a deva (heavenly being) came and claimed to be named Yao, etc. The disciple, a deva, has his own surname and given name, and speaks the same language as India (India). The master did not inquire, but still described the original sound. Soon after, another deva came and said that his surname was Gou, and said that the disciple's original appearance.

---

人也。往以夏殷多難。將居家入白鹿山。山素有辟支佛住云云。

最後一朝韋將軍至。致敬相聞。不殊恒禮。云弟子常見師。師在安豐坊。初述廣弘明集。剖斷邪正。開段明顯。於前者甚適幽旨。常欲相尋。但為三天下中佛僧事大。斗訟興兵攻伐不已。弟子職當守護。勸喻和詞無暫時停。所以令前諸使者共師言議。今暫得來不得久住。師今須解佛法衰昧。天竺諸國不及此方。此雖犯戒。大途慚愧。內雖陵犯外猶慎護。故使諸天見其一善忘其百非。若見造過。咸皆流涕悉加守護。不令魔子所見侵惱云云。余問。欲界主者豈非魔耶。以下諸天皆非屬耶。

答云。魔若行惡。四天帝釋皆所不從。若下二天行諸善法。魔及魔女無如之何。此方僧勝。于大小乘曾無二見。悉皆奉之。西土不爾。諸小乘人獲大乘經則投火中。小僧賣于北狄。老者奪其命根。不可言述。今菩提大寺。寺主威猛。像有八萬。僧戶數千萬。王征不得。繞塔之下日有金帛。收已自納。廚內生魚頭積成大聚。羊腔懸之劇于屠肆。然亦守護。不令惡鬼害之。

問曰。可無善神龍王。何因縱其造罪。答曰。血食之神咸來向衛。諸受佛語者。守護太乘寺僧。余曰。常見此國。以殺戮為功。每愿若死生龍鬼中。有大勢力令其不殺。如何此神還復縱殺

【現代漢語翻譯】 現代漢語譯本： 那個人說，『過去夏朝和殷朝多災多難，我打算隱居到白鹿山去。』據說那座山裡一直有辟支佛（Pratyekabuddha，獨覺佛）居住。

最後一次韋將軍到來，以禮貌的態度問候，與往常的禮節沒有區別。他說：『弟子經常見到師父，師父在安豐坊。』當初師父在那裡講述《廣弘明集》，剖析邪正，開示段落清晰明白，對於之前的那些內容，師父的闡述非常符合深奧的旨意。我一直想去拜訪師父，但因為三天下（欲界、色界、無色界）中佛僧的事情重大，爭鬥訴訟、興兵攻伐沒有停止的時候，弟子職責是守護，勸說開導，沒有片刻停歇。所以讓之前的那些使者和師父商議。現在我暫時得空前來，不能久留。師父現在需要了解佛法衰微的情況，天竺（India）各國的佛法不如這裡。這裡雖然有犯戒的行為，但在大方向上還知道慚愧。內心雖然有侵犯行為，但外表上還謹慎守護。所以使得諸天看到他們的一點善行，就忘記他們的諸多過錯。如果看到他們有過錯，都會流淚，盡力守護，不讓魔子侵擾他們。』我問：『欲界（Kāmadhātu）的主宰難道不是魔嗎？以下諸天都不屬於他管轄嗎？』

回答說：『魔如果行惡，四天帝釋（Cāturmahārājakāyikas，四大天王）都不會聽從他。如果下二天的眾生行各種善法，魔和魔女也奈何不了他們。此地的僧人殊勝，對於大小乘（Mahāyāna and Hināyāna，大乘和小乘）沒有不同的看法，都信奉。西土（西方國家）不是這樣，那些小乘人得到大乘經典就投入火中。小僧把大乘經典賣給北狄（北方民族），年老的人奪取他們的性命，情況難以言說。現在菩提大寺，寺主威猛，擁有八萬頭大象，僧侶數千萬戶，國王都徵調不動。繞塔之下每天都有金銀財寶，寺廟收取后自己留下。廚房裡魚頭堆積成山，羊的軀體懸掛著，比屠宰場還厲害。然而他們也能守護寺廟，不讓惡鬼侵害。』

我問：『難道沒有善神龍王嗎？為什麼放縱他們造罪？』回答說：『嗜血的神都來保護他們。那些接受佛語的人，守護大乘寺廟和僧人。』我說：『我經常看到這個國家，把殺戮作為功勞。我常常希望如果我死了，能轉生到龍鬼中，擁有強大的勢力，讓他們不殺生。為什麼這些神反而放縱他們殺生？』

【English Translation】 English version: The person said, 'In the past, the Xia and Yin dynasties were full of disasters, and I plan to retreat to White Deer Mountain.' It is said that a Pratyekabuddha (獨覺佛) has always lived in that mountain.

The last time General Wei arrived, he greeted with respect, no different from the usual etiquette. He said, 'This disciple often sees the master, who is in Anfeng Ward.' Initially, the master lectured on the Guang Hongming Ji (廣弘明集), analyzing the right and wrong, and explaining the paragraphs clearly and understandably. The master's explanations were very much in line with the profound meaning of the previous content. I have always wanted to visit the master, but because the affairs of the Buddhist monks in the three realms (欲界, 色界, 無色界) are important, and the fighting, lawsuits, and wars have not stopped, this disciple's duty is to protect, persuade, and enlighten, without a moment's rest. Therefore, I asked the previous envoys to discuss with the master. Now I have temporarily come and cannot stay long. The master now needs to understand the decline of Buddhism. The Buddhism in the various countries of India (天竺) is not as good as here. Although there are violations of precepts here, they still know shame in the general direction. Although there are violations internally, they are still cautious and protective externally. Therefore, the devas (諸天) see their one good deed and forget their many faults. If they see their faults, they will all shed tears and do their best to protect them, so that the demon children will not invade them.' I asked, 'Isn't the ruler of the Desire Realm (欲界) a demon? Do the devas below not belong to his jurisdiction?'

He replied, 'If the demon does evil, the Four Heavenly Kings (四天帝釋) will not follow him. If the beings of the lower two heavens perform various good deeds, the demon and demonesses can do nothing about them. The monks here are superior, and they have no different views on the Mahāyāna and Hināyāna (大乘和小乘), and they all believe in them. The Western countries (西土) are not like this. Those Hināyāna people throw the Mahāyāna scriptures into the fire when they get them. The young monks sell the Mahāyāna scriptures to the Northern barbarians (北狄), and the old people take their lives. The situation is difficult to describe. Now, the abbot of Bodhi Great Monastery (菩提大寺) is fierce, with 80,000 elephants and tens of millions of monks. The king cannot conscript them. There are gold and silver treasures under the pagoda every day, which the temple collects and keeps for itself. The fish heads in the kitchen are piled up like mountains, and the carcasses of sheep are hung up, even worse than a slaughterhouse. However, they can also protect the temple and prevent evil spirits from harming it.'

I asked, 'Are there no good dragon kings? Why do they indulge them in committing sins?' He replied, 'The blood-eating gods all come to protect them. Those who accept the Buddha's words protect the Mahāyāna temples and monks.' I said, 'I often see this country taking killing as merit. I often hope that if I die, I can be reborn as a dragon ghost, with great power, so that they will not kill. Why do these gods indulge them in killing?'

---

者。答曰。並是眾生惡業所致。魚羊還債。此是常理。余曰。還債之業。誠是可嘉。然彼殺啖無不由惑。惑是貪癡。貪癡之惑。結在惡道。如何諸神故縱造也。答曰。亦是業定。諸佛尚不能除。況諸神者。生此國中。正念既失。便縱其殺。余曰。先有此愿。脫生失念。隨彼如何。自非觀行明白。在泥不淄。方可行此。如何如何。又問。彌天釋道安。宇內式瞻。云乘赤驢。荊襄朝夕而見。未審如何。答曰虛也。

又曰。若爾傳虛。何為河東寺上有驢。峴山南有中驢村。據此行由。則乘驢之有地也。答曰非也。後人筑臺于上植樹供養。焉有佛殿之側頓置驢耶。又中驢之名本是閭國郡國之故地也。後人不練。遂妄擬之云云。

道宣律師感通錄

此一卷書。藏所無。然而可洪音疏云。出貞元目錄勘經。惠澄上座傳來寄帙。故在此函。

【現代漢語翻譯】 現代漢語譯本： 問：這是怎麼回事？

答：這都是眾生惡業所導致的。魚羊互相償還債務，這是常理。

問：償還債務的行為，確實值得讚揚。然而，那些殺戮吞食的行為無不是因為迷惑。迷惑是貪婪和愚癡。貪婪和愚癡的迷惑，會使人墮入惡道。為什麼諸神還要故意放縱他們造惡呢？

答：這也是業力所決定的。諸佛尚且不能消除，更何況諸神呢？眾生生於此國，正念一旦失去，便放縱殺戮。

問：如果先有這樣的願望，即使轉生后失去正念，也隨他們去嗎？如果不是觀行明白，做到『在泥不淄』（出自《愛蓮說》，意為在污濁的環境中不被污染），才能這樣做。這是為什麼呢？

又問：彌天釋道安（指道安法師，東晉時期著名高僧），是宇內所瞻仰的人物，卻有人說他乘著紅驢，在荊襄一帶早晚都能見到，這是怎麼回事？

答：這是虛假的。

又問：如果這樣說是虛假的，為什麼河東寺上有驢的傳說，峴山南有中驢村的地名？根據這些行跡，那麼乘驢這件事是有根據的。

答：不是這樣的。後人在寺上筑臺植樹供養，哪裡有在佛殿旁邊放置驢子的道理呢？而且中驢這個地名，本來是閭國郡國的故地。後人不瞭解，就妄加揣測，如此而已。

《道宣律師感通錄》

這一卷書，藏經中沒有。然而可洪音疏中說，出自貞元目錄勘經，是惠澄上座傳來寄放在這裡的。 English version: Question: What is the reason for this?

Answer: It is all caused by the evil karma of sentient beings. Fish and sheep repaying debts to each other is a common principle.

Question: The act of repaying debts is indeed commendable. However, those acts of killing and devouring are all due to delusion. Delusion is greed and ignorance. The delusion of greed and ignorance leads to evil realms. Why do the gods deliberately allow them to commit evil?

Answer: It is also determined by karma. Even the Buddhas cannot eliminate it, let alone the gods? Beings born in this country, once they lose right mindfulness, indulge in killing.

Question: If there is such a vow beforehand, even if one loses right mindfulness after rebirth, should they be allowed to do as they please? Only those who have clear insight through contemplation and practice 'remaining unstained in the mud' (allusion from 'Ode to the Lotus', meaning not being defiled in a dirty environment) can do this. Why is this so?

Another question: Venerable Shi Dao'an (referring to Dao'an, a famous eminent monk in the Eastern Jin Dynasty), revered throughout the universe, yet some say he rides a red donkey and can be seen morning and evening in the Jingxiang area. What is the truth of this?

Answer: It is false.

Another question: If it is false, why is there a legend of a donkey on the Hedong Temple, and the place name Zhonglv Village south of Xian Mountain? According to these traces, then the matter of riding a donkey has a basis.

Answer: It is not so. Later generations built a platform on the temple and planted trees for offerings. How could there be a reason to place a donkey next to the Buddha hall? Moreover, the name Zhonglv was originally the old site of the Lü Kingdom's commandery and state. Later people did not understand and made wild guesses, that's all.

《Daoxuan Vinaya Master's Record of Spiritual Responses》

This volume is not in the collection. However, the Ke Hongyin Commentary says that it comes from the Zhenyuan Catalogue's examination of scriptures, and was sent here by Venerable Huicheng.

【English Translation】 English version: Question: What is the reason for this? Answer: It is all caused by the evil karma of sentient beings. Fish and sheep repaying debts to each other is a common principle. Question: The act of repaying debts is indeed commendable. However, those acts of killing and devouring are all due to delusion. Delusion is greed and ignorance. The delusion of greed and ignorance leads to evil realms. Why do the gods deliberately allow them to commit evil? Answer: It is also determined by karma. Even the Buddhas cannot eliminate it, let alone the gods? Beings born in this country, once they lose right mindfulness, indulge in killing. Question: If there is such a vow beforehand, even if one loses right mindfulness after rebirth, should they be allowed to do as they please? Only those who have clear insight through contemplation and practice 'remaining unstained in the mud' (allusion from 'Ode to the Lotus', meaning not being defiled in a dirty environment) can do this. Why is this so? Another question: Venerable Shi Dao'an (指道安法師, 東晉時期著名高僧), revered throughout the universe, yet some say he rides a red donkey and can be seen morning and evening in the Jingxiang area. What is the truth of this? Answer: It is false. Another question: If it is false, why is there a legend of a donkey on the Hedong Temple, and the place name Zhonglv Village south of Xian Mountain? According to these traces, then the matter of riding a donkey has a basis. Answer: It is not so. Later generations built a platform on the temple and planted trees for offerings. How could there be a reason to place a donkey next to the Buddha hall? Moreover, the name Zhonglv was originally the old site of the Lü Kingdom's commandery and state. Later people did not understand and made wild guesses, that's all. 《Daoxuan Vinaya Master's Record of Spiritual Responses》 This volume is not in the collection. However, the Ke Hongyin Commentary says that it comes from the Zhenyuan Catalogue's examination of scriptures, and was sent here by Venerable Huicheng.

---