T52n2110_辯正論

大正藏第 52 冊 No. 2110 辯正論

No. 2110

辯正論序

穎川陳子良撰

蓋聞。宣尼入夢十翼之理克彰。伯陽出關二篇之義爰著。或鉤深系象。或探賾希夷。名言之所不宣。陰陽之所不測。猶能彌綸天地包括鬼神。道無洽于大千。言未超于域內。況乎法身圓寂妙出有無。至理凝玄跡泯真俗體絕三相累盡七生。無心即心。非色為色。無心即心。故能心斯心矣。非色為色。故能色斯色矣。䕨蛇於是並空。形名所以俱寂。筌蹄之外豈可言乎。若夫西伯拘羑遂顯精微。子長蠶室卒成先志。故易曰。古之作易者。其有憂乎。論之興焉。良有以矣。法師俗姓陳氏。漢太丘長仲弓之後也。遠祖宦遊播遷江左。近因流寓又處襄州。隋世入關從師請業。玉移荊岫。皎潔之性彌彰。𥙞徙幽林。芬芳之風更遠。法師應真人之祥。稟黃裳之吉。內該三藏外綜九流。既善緣情尤工體物。篇章婉麗理致遒華。鬱鬱間縟錦之文。飄飄聳凌雲之氣。班賈金玉未可同年。潘陸江海寧堪方駕。至如莊生墨生之學。黃子老子之書。三清三洞之文。九府九仙之箓。登真隱決之秘。靈寶度命之儀。吞若胸中說猶指掌。加以舊習中觀少蘊法華。既有聞持比專著述。運思之外汲引無疲。辯中觀則龍樹可期。談自

【現代漢語翻譯】現代漢語譯本 No. 2110 辯正論序穎川陳子良撰我聽說，孔子（宣尼）入夢，作《十翼》的道理得以彰顯；老子（伯陽）出關，留下《道德經》二篇，其意義開始顯現。或者探究深奧的道理，或者研究玄妙的現象。言語無法完全表達，陰陽也難以完全測度，但尚且能夠涵蓋天地，包括鬼神。然而，老子的道還沒有普及到整個大千世界，他的言論也沒有超出世俗的範圍。更何況佛陀的法身圓滿寂靜，妙不可言，超越了有和無的對立；至高的真理凝練玄妙，不留一絲真俗的痕跡；其本體超越了三相（註：三相指生、住、異、滅），擺脫了七生的束縛。無心即是心，非色即是色。因為無心，所以能以心印心；因為非色，所以能以色顯色。䕨蛇（註：一種毒蛇）最終歸於空無，形體和名稱都歸於寂滅。在捕魚的筌和捕兔的蹄之外，又怎麼能用言語來表達呢？就像周文王（西伯）被拘禁在羑里，反而更加顯現了他的精微之處；司馬遷（子長）在蠶室受刑，最終完成了他的先父遺志。所以《易經》說：『古代創作《易經》的人，大概是有憂患吧！』所以《辯正論》的興起，是有原因的。法師俗姓陳氏，是漢代太丘長陳仲弓的後代。遠祖因為做官而遷徙到江左，近來又因為流離而居住在襄州。隋朝時進入關中，跟隨老師學習佛法。如同美玉從荊山開採出來，其皎潔的本性更加彰顯；如同香草從幽深的樹林中移植出來，其芬芳的氣息更加遠播。法師具有應真之人（註：指阿羅漢）的祥瑞，稟賦了黃裳（註：《易經》中的卦象，象徵吉祥）的吉兆。內在通曉三藏（註：經、律、論），外在綜覽九流（註：儒、道、陰陽、法、名、墨、縱橫、雜、農）。既擅長體察人情，又精於描摹事物。文章婉轉華麗，義理嚴謹深刻。文采像錦繡一樣絢麗，氣勢像凌雲一樣高聳。司馬相如（班賈）和揚雄（金玉）的文章不能與他相提並論，潘岳（潘）陸機（陸）的文章如同江海，也不能與他相媲美。至於莊周（莊生）、墨翟（墨生）的學說，黃帝（黃子）、老子的著作，三清（註：道教的三個最高境界）三洞（註：道教的三個主要經典體系）的經文，九府（註：道教的官署）九仙（註：道教的仙人）的名錄，登真隱訣的秘密，靈寶度命的儀式，法師都瞭然于胸，講解起來就像指著自己的手掌一樣容易。再加上他先前學習過中觀論、少蘊論和法華經，既有聞持（註：聽聞並記住）的能力，又專門從事著述。在思考問題之外，汲取知識從不疲倦。在辯論中觀方面，可以與龍樹菩薩相比；談論自

【English Translation】 English version No. 2110 Preface to the Bian Zheng Lun (Treatise on Distinguishing the Correct) Composed by Chen Ziliang of Yingchuan I have heard that when Confucius (Xuanni) entered a dream, the principles of the Ten Wings (Shi Yi) were clearly manifested; when Lao Tzu (Boyang) passed through the pass, he left behind the two chapters of the Tao Te Ching, and their meaning began to appear. Some delve into profound principles, while others study mysterious phenomena. What words cannot fully express and what yin and yang cannot fully measure are still able to encompass heaven and earth and include ghosts and spirits. However, Lao Tzu's Tao has not yet spread throughout the entire great chiliocosm, and his words have not yet transcended the mundane realm. How much more so is the Buddha's Dharmakaya, which is perfectly tranquil, wonderfully beyond description, and transcends the opposition of existence and non-existence; the supreme truth is condensed and mysterious, leaving no trace of truth or falsehood; its essence transcends the three marks (Note: the three marks refer to arising, dwelling, and ceasing), and is free from the bonds of the seven births. No-mind is mind, and non-form is form. Because there is no-mind, mind can communicate with mind; because there is non-form, form can manifest form. The Teng snake (Note: a type of venomous snake) ultimately returns to emptiness, and both form and name return to silence. Beyond the fish trap and the rabbit snare, how can one express it in words? Just as King Wen of Zhou (Xibo) was imprisoned in Youli, but instead further revealed his subtle and profound qualities; Sima Qian (Zichang) suffered castration in the silkworm chamber, but ultimately completed his father's legacy. Therefore, the Book of Changes says: 'Those who created the Book of Changes in ancient times must have had worries!' Therefore, the rise of the Bian Zheng Lun (Treatise on Distinguishing the Correct) has its reasons. The Dharma Master's secular surname was Chen, and he was a descendant of Chen Zhonggong, the magistrate of Taiqiu in the Han dynasty. His distant ancestors migrated to Jiangzuo due to official duties, and recently he resided in Xiangzhou due to displacement. During the Sui dynasty, he entered Guanzhong and studied Buddhism with a teacher. Like jade mined from Mount Jing, its pure nature became even more apparent; like fragrant grass transplanted from a secluded forest, its fragrant scent spread even further. The Dharma Master possessed the auspicious signs of an Arhat (Yingzhen), and was endowed with the auspicious omen of the Yellow Skirt (Note: an image in the Book of Changes, symbolizing auspiciousness). Inwardly, he was versed in the Tripitaka (Note: Sutra, Vinaya, and Shastra), and outwardly, he had a comprehensive understanding of the Nine Schools (Note: Confucianism, Taoism, Yin-Yang, Legalism, Logicians, Mohism, Strategists, Miscellaneous, and Agriculture). He was skilled at understanding human emotions and adept at depicting things. His writing was graceful and beautiful, and his reasoning was rigorous and profound. His literary talent was as splendid as brocade, and his spirit soared as high as the clouds. Sima Xiangru (Ban Jia) and Yang Xiong's (Jin Yu) writings cannot be compared to his, and Pan Yue's (Pan) and Lu Ji's (Lu) writings, like rivers and seas, cannot be matched. As for the doctrines of Zhuang Zhou (Zhuang Sheng) and Mo Di (Mo Sheng), the works of the Yellow Emperor (Huang Zi) and Lao Tzu, the scriptures of the Three Purities (Note: the three highest realms in Taoism) and Three Caverns (Note: the three main systems of Taoist scriptures), the registers of the Nine Offices (Note: Taoist administrative offices) and Nine Immortals (Note: Taoist immortals), the secrets of ascending to truth and hidden formulas, and the rituals of the Lingbao Order for delivering life, the Dharma Master understood them all thoroughly, and explaining them was as easy as pointing to his own palm. In addition, he had previously studied the Madhyamaka-karika, the Skandhadhatu-sutra, and the Lotus Sutra. He had the ability to hear and remember (Note: hearing and remembering), and he specialized in writing. Apart from thinking about problems, he never tired of absorbing knowledge. In debating Madhyamaka, he could be compared to Nagarjuna Bodhisattva; in discussing self-

然則老莊非遠。於是四方雜還。如歸長者之園。七貴紛綸。若赴華陰之市。固以學侔安遠才邁肇生。實開士之棟樑。法城之墻塹者也。乃有道士李仲卿劉進喜等。並作庸文謗毀正法。在俗人士或生邪信。法師愍其盲瞽恐入泥犁。爰發大悲遂制斯論。可謂鼓茲法海振彼詞峰。碧雞之銳競馳。黃馬之駿爭騖。莫不葉墜柯摧云銷霧卷。狀鴻爐之焚纖羽。猶炎景之鑠輕冰。負勝之儔於斯可見。暫歸慈定已破魔軍。聊奮慧刀即降愚賊。佛日於是重暉。法雲由其廣被。然法師所作詩賦啟頌碑誄章表大乘教法及破邪論等三十餘卷。在世久傳。然此論凡八卷十二篇二百餘紙。窮釋老之教源。極品藻之名理。修述多年仍未流佈。昔秦孝公聽說帝而寐。聞談霸而興。陽春和寡。深可悲嘆。但法師所述內外兼該。恐好事後生致有未諭。弟子穎川陳子良近伸頂禮。從而問津爛然溢目。若明月之入懷。寂乎應機。譬寶珠之矚物。既悟四衢之幻。便息百城之遊。於是啟所未聞。聊為註解。庶將來同好。幸詳其致焉。

辯正論卷第一

唐沙門釋法琳撰三教治道篇第一(上下)十代奉佛篇第二(上下)佛道先後篇第三(卷第五)釋李師資篇第四十喻篇第五(卷第六)九箴篇第六氣為道本篇第七信毀交報篇第八(卷第七)品藻眾書篇第九齣道

【現代漢語翻譯】現代漢語譯本：既然如此，老子和莊子的思想並非遙不可及。於是四面八方的人才匯聚而來，就像回到長者的花園一樣。達官顯貴們紛紛前來，如同趕赴華陰的集市。法琳法師確實學識可比安遠（僧安遠），才華超過肇生（僧肇），堪稱佛教界的棟樑，法城的堅固屏障。然而，有道士李仲卿、劉進喜等人，寫出粗俗的文章誹謗正法。一些世俗之人甚至產生邪見。法師憐憫他們的愚昧無知，恐怕他們墮入地獄，於是發起大慈悲心，撰寫了這部《辯正論》。可以說，他鼓動佛法的海洋，振奮辭藻的高峰。像碧雞一樣銳利地競相奔馳，像黃馬一樣迅猛地爭相馳騁。沒有誰不落葉摧枝，雲消霧散。就像用大火爐焚燒細小的羽毛，如同用炎熱的陽光融化輕薄的冰塊。戰勝敵人的氣概由此可見。暫時迴歸慈定，就已經摧毀了魔軍。稍微揮動智慧之刀，就降伏了愚癡的賊寇。佛日的輝煌因此重現，佛法的慈雲由此廣為施布。然而，法師所作的詩賦、啟、頌、碑、誄、章表、大乘教法以及破邪論等三十餘卷，在世間流傳已久。而這部《辯正論》共有八卷十二篇，二百多張紙，窮盡了佛、老兩家的教義根源，極盡品評藻飾的名理。經過多年的修訂，仍然沒有廣泛流傳。過去秦孝公聽了歌頌帝道的言論就昏昏欲睡，聽了談論霸道的言論就精神振奮。陽春白雪的曲子很少有人欣賞，實在令人悲嘆。但法師所著述的內容內外兼顧，恐怕好事的後輩學人會有不理解的地方。弟子穎川陳子良最近恭敬地頂禮，從而探求其中的奧妙，只覺得內容豐富得讓人眼花繚亂，就像明月進入懷抱一樣，寂靜而又應機，譬如寶珠照亮萬物。既然領悟了四通八達的道路都是虛幻的，便停止了在各個城池之間的遊歷。於是開啟了從未聽聞的道理，姑且為此作註解，希望將來的同好，能夠詳細地瞭解其中的精髓。

《辯正論》卷第一唐朝沙門釋法琳撰寫三教治道篇第一（上下）十代奉佛篇第二（上下）佛道先後篇第三（卷第五）釋李師資篇第四十喻篇第五（卷第六）九箴篇第六氣為道本篇第七信毀交報篇第八（卷第七）品藻眾書篇第九出道

【English Translation】 English version: In that case, the thoughts of Laozi and Zhuangzi are not far removed. Thus, talents from all directions gather, like returning to the garden of an elder. High officials and nobles flock here, as if rushing to the market of Huayin. Indeed, the Dharma Master Falin's learning can be compared to An Yuan (僧安遠), and his talent surpasses Zhaosheng (僧肇), truly worthy of being called the pillar of the Buddhist community and the strong barrier of the Dharma city. However, there are Daoists like Li Zhongqing and Liu Jinxi, who write vulgar articles slandering the true Dharma. Some worldly people even develop heretical beliefs. The Dharma Master, pitying their ignorance and fearing they would fall into hell, thus aroused great compassion and wrote this 'Bian Zheng Lun' (辯正論, Treatise on Distinguishing the Correct). It can be said that he stirs the ocean of Dharma and invigorates the peak of rhetoric. Like the sharp Biji (碧雞) bird, they race to gallop, like the swift yellow horses, they compete to rush. There is no one who does not have their leaves fall and branches break, clouds dissipate and fog roll away. It is like burning small feathers with a large furnace, like melting light ice with the hot sun. The spirit of overcoming the enemy can be seen from this. Temporarily returning to Samadhi, he has already destroyed the demon army. Slightly wielding the sword of wisdom, he subdues the foolish thieves. The brilliance of the Buddha's sun is thus restored, and the compassionate clouds of the Dharma are thus widely spread. However, the Dharma Master's poems, eulogies, inscriptions, memorials, chapters, tables, Mahayana teachings, and refutations of heresies, totaling more than thirty volumes, have been circulating in the world for a long time. And this 'Bian Zheng Lun' has a total of eight volumes and twelve chapters, more than two hundred pages, exhausting the doctrinal sources of Buddhism and Taoism, and exhausting the famous principles of criticism and embellishment. After years of revision, it still has not been widely circulated. In the past, Duke Xiao of Qin would fall asleep listening to speeches praising the way of the emperor, and would be invigorated listening to speeches discussing hegemony. The song of 'Yangchun Baixue' (陽春白雪, 'White Snow in the Sunny Spring', highbrow music) is rarely appreciated, which is truly lamentable. But the content written by the Dharma Master covers both internal and external aspects, and I am afraid that well-meaning later students will have things they do not understand. Disciple Chen Ziliang of Yingchuan recently prostrated respectfully, thereby exploring the mysteries within, only to feel that the content is so rich that it is dazzling, like the bright moon entering the embrace, silent and responsive, like a precious pearl illuminating all things. Since he has realized that the roads leading in all directions are illusory, he has stopped traveling between various cities. Thus, he has opened up doctrines that he has never heard before, and will tentatively make annotations for this, hoping that future like-minded people will be able to understand its essence in detail.

'Bian Zheng Lun' (辯正論, Treatise on Distinguishing the Correct) Volume 1 Written by the Tang Dynasty Shramana (沙門, Buddhist monk) Shi Falin (釋法琳) Chapter 1: On Governing the Way of the Three Teachings (上 and 下) Chapter 2: On the Ten Generations Honoring the Buddha (上 and 下) Chapter 3: On the Order of Buddhism and Taoism (Volume 5) Chapter 4: Explanation of Li Shizi (李師資) Chapter 5: Ten Metaphors (Volume 6) Chapter 6: Nine Admonitions Chapter 7: Qi (氣, vital energy) as the Root of the Dao Chapter 8: Reciprocal Retribution of Belief and Slander (Volume 7) Chapter 9: On Appraising Various Books Exiting the Dao

偽謬篇第十(卷第八)歷世相承篇第十一歸心有地篇第十二

三教治道篇第一(上)

有上庠公子問于古學通人曰。蓋聞。氣象變通莫過乎陰陽。埏埴覆燾莫過乎天地。尋夫五運未形本無人物(易鉤命決云。天地未分之前。有太易。有太初有太始。有太素。有太極。為五運也。氣象未形謂之太易。元氣始萌謂之太初。氣形之端謂之太始。形變有質謂之太素。質形已具謂之太極。轉變五氣故稱五運。言氣形質具而未相離。皆太易之名有五種也。爾時空虛。未有人物也)三才既立乃敘尊卑(干鑿度云。太極太素太一名別其理一也。易緯通卦云。大極是生兩儀。言氣清輕者上為天。濁重者下為地。以人蔘之謂之三才。易序卦云。有天地萬物。然後立君臣。定父子長幼夫婦之禮尊卑上下之別也)自然之化已興。無為之風廣被(河圖括地象云。天地初立。有天皇氏。澹泊自然與極同道。身佩九翼。以木德王。無所施為自然而化。開山圖云。地皇興于熊耳龍門之山。以火德王。命歷序云。人皇駕六羽。乘雲車出谷口。分九州長天下。兄弟九人。依山川地勢分為九域。各居一州。帝系譜云。天皇治各一萬八千歲。地皇凡一百五十世治天下。合五萬四千歲。次五龍氏皇伯皇仲皇叔皇季皇少。兄弟五人。並乘龍上下。凡一百

【現代漢語翻譯】現代漢語譯本：偽謬篇第十（卷第八），歷世相承篇第十一，歸心有地篇第十二。

三教治道篇第一（上）

有上庠的公子向一位精通古學的通人請教說：『我聽說，氣象的變化沒有超過陰陽的，覆蓋承載萬物沒有超過天地的。追溯到五運還未形成的時候，本來就沒有人物（《易鉤命決》說：天地未分之前，有太易、有太初、有太始、有太素、有太極，這五個階段稱為五運。氣象還未形成叫做太易，元氣開始萌發叫做太初，氣形之端叫做太始，形變而有物質叫做太素，物質形態已經具備叫做太極。轉變五氣所以稱為五運。意思是氣、形、質具備但未分離，都可稱為太易，只是有五種不同的狀態。那時空虛，還沒有人物）。三才確立之後，才有了尊卑秩序（《乾鑿度》說：太極、太素、太一，名稱不同但道理相同。《易緯通卦》說：太極產生兩儀，意思是清輕的氣上升成為天，濁重的氣下降成為地，加上人就稱為三才。《易序卦》說：有了天地萬物，然後才確立君臣，確定父子、長幼、夫婦之禮，有了尊卑上下的區別）。自然而然的教化已經興起，無為而治的風尚廣泛傳播（《河圖括地象》說：天地初立時，有天皇氏，淡泊自然，與道的極致相同。他身佩九翼，以木德稱王，無所作為而自然化育。《開山圖》說：地皇興起于熊耳山、龍門山，以火德稱王。《命歷序》說：人皇駕著六羽，乘坐雲車從谷口出來，劃分九州治理天下，兄弟九人，依據山川地勢分為九個區域，各居一州。《帝系譜》說：天皇治理各一萬八千年，地皇共一百五十世治理天下，合計五萬四千年。其次是五龍氏，皇伯、皇仲、皇叔、皇季、皇少，兄弟五人，都乘龍上下，共一百』

【English Translation】 English version: Chapter 10: Falsehoods (Volume 8), Chapter 11: Succession Through Generations, Chapter 12: Returning the Heart to a Grounded Place.

Chapter 1: Governing the Way of the Three Teachings (Part 1)

A young scholar from the upper academy asked a learned scholar who was well-versed in ancient studies: 'I have heard that changes in phenomena are unsurpassed by Yin and Yang, and the nurturing and covering of things are unsurpassed by Heaven and Earth. Tracing back to when the Five Elements were not yet formed, there were originally no beings (The 'Yi Gou Ming Jue' says: Before Heaven and Earth were separated, there was Taiyi (太易), Taichu (太初), Taishi (太始), Taisu (太素), and Taiji (太極), these five stages are called the Five Elements. When phenomena have not yet formed, it is called Taiyi; when primordial energy begins to sprout, it is called Taichu; the beginning of the form of energy is called Taishi; when form changes and has substance, it is called Taisu; when the form of substance is complete, it is called Taiji. The transformation of the five energies is why it is called the Five Elements. It means that energy, form, and substance are complete but not separated, all can be called Taiyi, but there are five different states. At that time, it was empty, and there were no beings). After the Three Powers were established, then the order of尊卑(zūn bēi, hierarchy) was established (The 'Qian Zao Du' says: Taiji, Taisu, and Taiyi, the names are different but the principles are the same. The 'Yi Wei Tong Gua' says: Taiji produces the Two Forms, meaning the clear and light energy rises to become Heaven, and the turbid and heavy energy descends to become Earth, and adding humans is called the Three Powers. The 'Yi Xu Gua' says: After there are Heaven, Earth, and all things, then the ruler and ministers are established, and the etiquette of father and son, elder and younger, husband and wife are determined, and there are distinctions of尊卑(zūn bēi, hierarchy) and superior and inferior). The natural teachings have already arisen, and the style of non-action governance is widely spread (The 'He Tu Kuo Di Xiang' says: When Heaven and Earth were first established, there was the Emperor of Heaven (天皇氏, Tiānhuángshì), who was indifferent and natural, and the same as the ultimate of the Dao. He wore nine wings and reigned with the virtue of wood, doing nothing and naturally transforming. The 'Kai Shan Tu' says: The Emperor of Earth (地皇, Dìhuáng) arose from the mountains of Xiong'er and Longmen, and reigned with the virtue of fire. The 'Ming Li Xu' says: The Human Emperor (人皇, Rénhuáng) drove six feathers, rode a cloud chariot out of the valley entrance, divided the nine provinces to govern the world, nine brothers, divided into nine regions according to the terrain of mountains and rivers, each living in one province. The 'Di Xi Pu' says: The Emperor of Heaven reigned for 18,000 years each, and the Emperor of Earth reigned for 150 generations, totaling 54,000 years. Next were the Five Dragon Emperors, the eldest, second, third, fourth, and youngest brothers, all riding dragons up and down, totaling one hundred.'

八十世治天下。合九百二十七萬三千六百年。即靈威仰等五神是也。次有神農氏。駕六龍甄度四海寒暑均以布人民通風雨。凡十世各治九百歲。次有四姓。次有不終一世次有七十二姓。次有三姓。或乘飛羊飛鹿。始教民穴處。食鳥獸肉。衣皮毛衣。次有巢氏駕龍麟乘鳳虎。構木為巢教民居之。以避禽獸之害。次燧人氏。教民鉆燧出火變生為熟。以避腥臊之屬。鑄作金刃而民大悅。此凡六紀有九十三代。一千二百八十九世。合一千一十萬一千八百四十年。自天化下總謂三皇也)次則蛇軀牛首之聖(六藝論云。太昊帝庖犧氏姓風。蛇身人首。有聖德。燧人歿宓羲皇生。其世有五十九姓。羲皇始序制。作法度。皆以木德王也。制嫁娶之禮。受龍圖。以龍紀官。故曰龍師。在位合一萬一千一十二年。炎帝神農氏姓姜。人身牛首。有火瑞。即以火德王。有七世合五百年也)珠衡日角之皇(六藝論云。軒皇姓公孫二十五月而生。有珠衡日角之相。以土德王天下。建寅月為歲首。生子二十五人。有十二姓。凡十三世。合治一千七十二年。夢受帝箓。遂與天老巡河而受之。得河圖書師于牧馬小童拜廣成丈人于崆峒山。帝王世紀云三皇之世。合二萬二百九十七年也)始畫八卦而重八純(河圖括地象曰宓羲氏仰觀象于天。俯察法于地。始畫

【現代漢語翻譯】現代漢語譯本八十代君王治理天下，共計九百二十七萬三千六百年。他們就是靈威仰等五位神祇。之後是神農氏，駕馭六條龍，考察四海的寒暑，均勻地分配給人民，使風調雨順。共有十代君王，每位治理九百年。之後有四姓，然後有不到一代就結束的，再之後有七十二姓，然後有三姓。他們有的乘坐飛羊、飛鹿，開始教導人民居住在洞穴里，食用鳥獸的肉，穿皮毛衣。之後有巢氏，駕馭龍、麒麟，乘坐鳳凰、老虎，構築木巢，教導人民居住在其中，以躲避禽獸的侵害。之後是燧人氏，教導人民鉆木取火，將生的變成熟的，以避免腥臊之味。鑄造金屬刀刃，人民非常高興。這總共有六紀，九十三代，一千二百八十九世，合計一千一百零一萬一千八百四十年。從天道化育降臨下來的，總稱為三皇）。接下來是蛇身牛首的聖人（《六藝論》說：太昊帝庖犧氏（Pao Xi）姓風，蛇身人首，有聖德。燧人氏（Sui Ren Shi）去世后，宓羲皇（Fu Xi Huang）出生。他的時代有五十九姓。宓羲皇開始制定法度，都以木德稱王。制定嫁娶之禮，接受龍圖，以龍來記錄官職，所以稱為龍師。在位共計一萬一千零一十二年。炎帝神農氏（Yan Di Shen Nong Shi）姓姜，人身牛首，有火的祥瑞，就以火德稱王。有七代，共計五百年）。珠衡日角的君王（《六藝論》說：軒皇（Xuan Huang）姓公孫，二十五個月而生，有珠衡日角的相貌，以土德統治天下。以寅月為歲首，生了二十五人，有十二姓，共有十三代，合計治理一千零七十二年。夢中接受帝王的符箓，於是與天老（Tian Lao）巡視黃河而接受它。從牧馬的孩童那裡得到河圖，在崆峒山拜訪廣成丈人（Guang Cheng Zhang Ren）。《帝王世紀》說三皇的時代，合計二萬零二百九十七年）。開始畫八卦，並且重疊八個純卦（《河圖括地象》說：宓羲氏仰頭觀察天象，俯身考察地理，開始畫

【English Translation】 English version Eighty generations ruled the world, totaling 9,273,600 years. They were the five deities such as Lingweiyang (Lingweiyang). Next was Shennong (Shennong), who drove six dragons to survey the cold and heat of the four seas, distributing them evenly to the people, ensuring favorable weather. There were ten generations of rulers, each ruling for 900 years. After that, there were four surnames, then some that ended in less than a generation, then seventy-two surnames, and then three surnames. Some of them rode flying sheep and flying deer, and began to teach the people to live in caves, eat the meat of birds and animals, and wear fur clothing. Next was Chao Shi (Chao Shi), who drove dragons and unicorns, rode phoenixes and tigers, built wooden nests, and taught the people to live in them to avoid the harm of birds and animals. Next was Suiren Shi (Suiren Shi), who taught the people to drill wood to make fire, turning raw into cooked, to avoid the smell of raw meat. They cast metal blades, and the people were very happy. In total, there were six cycles, ninety-three generations, and one thousand two hundred and eighty-nine eras, totaling 11,011,840 years. Those who descended from the transformation of Heaven are collectively called the Three Sovereigns). Next was the sage with the body of a snake and the head of an ox (The 'Six Arts Theory' says: Emperor Taihao Paoxi (Pao Xi), whose surname was Feng, had the body of a snake and the head of a human, and possessed saintly virtues. After Suiren Shi (Sui Ren Shi) passed away, Emperor Fuxi (Fu Xi Huang) was born. His era had fifty-nine surnames. Emperor Fuxi began to establish laws and regulations, all of which were based on the virtue of wood. He established the rites of marriage, received the Dragon Chart, and used dragons to record official positions, hence he was called the Dragon Master. He reigned for a total of 11,012 years. Emperor Yandi Shennong (Yan Di Shen Nong Shi), whose surname was Jiang, had the body of a human and the head of an ox, and possessed the auspicious sign of fire, so he reigned with the virtue of fire. There were seven generations, totaling 500 years). The emperor with pearl scales and a sun-like horn (The 'Six Arts Theory' says: Emperor Xuan (Xuan Huang), whose surname was Gongsun, was born after twenty-five months, and had the appearance of pearl scales and a sun-like horn, and ruled the world with the virtue of earth. He took the month of Yin as the beginning of the year, and had twenty-five children, with twelve surnames, totaling thirteen generations, ruling for a total of 1,072 years. In a dream, he received the imperial talisman, and then inspected the Yellow River with Tian Lao (Tian Lao) and received it. He obtained the Hetu (Hetu) from a horse-herding child and visited Guangcheng Zhangren (Guang Cheng Zhang Ren) on Kongtong Mountain. The 'Emperor Century' says that the era of the Three Sovereigns totaled 20,297 years). He began to draw the Eight Trigrams and重ねてeight pure trigrams ('Hetu Kuodi Xiang' says: Fuxi (Fu Xi) looked up to observe the celestial phenomena, looked down to examine the geography, and began to draw

八卦。以通神明之德。神農氏。重八卦為六十四焉)設云官而陳鳥紀(六藝論云。軒皇有景雲之瑞。用云紀官。少昊帝有鳳鳥之瑞。故以鳥名官焉)教畋漁以濟俗。作耒耜以資民(六藝論云。宓羲氏為網罟以畋以漁。取犧牲以充庖廚。故曰庖犧氏。神農斷木為耜。揉木為耒始教天下種五穀。故號為神農氏)立市(神農所建也)鑄器服牛乘馬。營宮室垂衣裳。為杵臼置舟楫。模鳥跡以造文字。因化通而裁禮樂(並黃帝時也。六藝論云。黃帝佐官有七人。蒼頡造書字。大撓造甲子。隸首造算數。容成造歷岐伯造醫方。鬼申區造占候。奚仲造車作律管。興墠壇禮也)暨乎翼善傳聖之君。仁盛聖明之後。舉八元八愷之職(舜攝政舉高陽氏高辛氏。才子各八人。以掌司牧之任也)命羲和羲仲之官(羲氏和氏。為堯掌日月四時之官也)種百穀以勤農(后稷播種百穀)敷五教以軌物。允恭克讓庶績咸熙。協和萬邦平章百姓。流四兇於四裔。竄三苗於三危(渾沌梼杌窮奇饕餮。為四兇也。堯流之於國四外。有苗氏叛。舜放之於三危之山也)調律呂以暢八風。察璇璣以齊七政。夏禹導九河(代父治水。平九州名山大川。受洪範九疇于河神。獲地理于洞府。九州貢銅鑄作九鼎。以八家為鄰。三鄰為明。三明為里也)乘四載(陸行乘車。水行

【現代漢語翻譯】八卦是爲了溝通神明的德行。（神農氏，將八卦重疊為六十四卦）設定云官並陳列鳥紀（《六藝論》說，軒轅黃帝有景雲的祥瑞，用云來紀官；少昊帝有鳳鳥的祥瑞，所以用鳥來命名官職）。教導人們田獵捕魚來救濟世俗，製作耒耜來資助百姓（《六藝論》說，伏羲氏製作網罟用來田獵捕魚，獲取犧牲來充實廚房，所以被稱為庖犧氏。神農氏砍斷木頭做成耜，彎曲木頭做成耒，開始教導天下人種植五穀，所以號為神農氏）。設立市場（是神農氏建立的），製造器物，馴服牛，乘坐馬，建造宮室，垂掛衣裳，製作杵臼，設定舟楫，模仿鳥的足跡來創造文字，根據教化流通的情況來制定禮樂（這些都是黃帝時期的事情。《六藝論》說，黃帝輔佐的官員有七人，倉頡創造文字，大撓創造甲子，隸首創造算數，容成創造曆法，岐伯創造醫方，鬼臾區創造占候，奚仲創造車，製作律管，興建墠壇舉行祭祀）。以及那些繼承善良、傳揚聖德的君主，仁德興盛、聖明英睿的後代，推舉八元（指高陽氏的八個有才之人）和八愷（指高辛氏的八個有才之人）的官職（舜代理政事時，推舉高陽氏和高辛氏各有八個有才之人，來掌管司牧的職責）。任命羲和（掌管太陽執行）和羲仲（掌管月亮執行）的官職（羲氏和和氏，是堯帝時掌管日月四時執行的官員）。種植各種穀物來勤勉農業（后稷播種各種穀物），頒佈五種教化來規範事物。誠實恭敬，能夠謙讓，各種功績都得到彰顯。協調萬國，評定百姓。將四兇（指渾沌、梼杌、窮奇、饕餮）流放到四方邊遠地區，將三苗（指有苗氏）遷徙到三危山（渾沌、梼杌、窮奇、饕餮，被稱為四兇，堯帝將他們流放到國家的四方邊境。有苗氏反叛，舜帝將他們放逐到三危山）。調和律呂來使八風暢通，觀察璇璣（一種天文儀器）來校正七政（指日、月和金、木、水、火、土五星的執行）。夏禹疏導九河（代替父親治理洪水，平定了九州的名山大川，從河神那裡得到《洪範九疇》，從洞府中獲得地理知識，九州進貢銅，鑄造了九鼎，以八家為鄰，三鄰為朋，三朋為里）。乘坐四種交通工具（陸地上乘坐車，水上航行

【English Translation】 The Eight Trigrams were used to communicate the virtues of the deities. (Shennong, doubled the Eight Trigrams into sixty-four trigrams.) He established cloud officials and arranged bird records (The 'Six Arts Treatise' says, 'Emperor Xuan Yuan had the auspicious omen of Jing Yun, so he used clouds to record officials; Emperor Shao Hao had the auspicious omen of the phoenix bird, so he named officials after birds.'). He taught people to hunt and fish to relieve the customs, and made plows and hoes to support the people (The 'Six Arts Treatise' says, 'Fuxi made nets to hunt and fish, and obtained sacrifices to fill the kitchen, so he was called Paoxi. Shennong cut wood to make plows and hoes, and began to teach the world to plant five grains, so he was called Shennong.'). He established markets (established by Shennong), cast utensils, tamed cattle, rode horses, built palaces, hung clothes, made mortars and pestles, set up boats and oars, imitated bird tracks to create writing, and formulated rites and music based on the circulation of education (these all happened during the time of the Yellow Emperor. The 'Six Arts Treatise' says, 'The Yellow Emperor had seven officials to assist him: Cangjie created writing, Da Nao created the Jiazi calendar, Lishou created arithmetic, Rongcheng created the calendar, Qibo created medicine, Guishenqu created divination, and Xizhong created chariots and made musical pipes, building altars for sacrifices.'). And those monarchs who inherited goodness and transmitted sacred virtues, the descendants of benevolence and sagacity, promoted the positions of the Eight Geniuses (referring to the eight talented individuals of the Gaoyang clan) and the Eight Worthies (referring to the eight talented individuals of the Gaoxin clan) (When Shun acted as regent, he promoted eight talented individuals from the Gaoyang and Gaoxin clans to take charge of pastoral duties). He appointed the officials of Xihe (in charge of the sun's movement) and Xizhong (in charge of the moon's movement) (The Xi and He clans were officials in charge of the sun, moon, and four seasons during the time of Emperor Yao). He planted various grains to diligently cultivate agriculture (Houji sowed various grains), and promulgated the five teachings to regulate things. Being honest, respectful, and able to yield, all achievements were manifested. He harmonized all nations and judged the people fairly. He exiled the Four Fiends (referring to Hundun, Taowu, Qiongqi, and Taotie) to the four remote regions, and banished the Sanmiao (referring to the Youmiao clan) to Mount Sanwei (Hundun, Taowu, Qiongqi, and Taotie are called the Four Fiends, and Emperor Yao exiled them to the four borders of the country. The Youmiao clan rebelled, and Emperor Shun banished them to Mount Sanwei). He harmonized the musical scales to make the eight winds flow smoothly, and observed the celestial sphere to correct the movements of the seven luminaries (referring to the sun, moon, and the five planets: Mercury, Venus, Mars, Jupiter, and Saturn). Xia Yu dredged the nine rivers (governing the floods in place of his father, he pacified the famous mountains and great rivers of the nine provinces, received the 'Hongfan Nine Categories' from the river god, and obtained geographical knowledge from the caves. The nine provinces contributed copper to cast the nine tripods, with eight families as a neighborhood, three neighborhoods as a Peng, and three Peng as a Li). He rode in four types of vehicles (on land, he rode in chariots, and on water,

乘船。泥行乘橇。山行乘輦)任土作貢疏山奠川。殷王伐罪弔民(有黃魚黑鳥集於壇。化為黑玉。乃伐桀。色尚黑白。遷九鼎于毫以百戶為里也)平暴靜亂。解網剪髮。拯溺救焚。爰至赫赫隆賙濟濟多士。關睢麟趾之德(季歷妃大任夢長人感已而生文王。文王妃大姒生武王發。建子之月為歲首色尚赤。以五家為鄰。畿內則有比閭族黨州鄉。周公居攝罪人斯得。秋有雷風之變。偃禾拔木。啟金縢之書。遂迎周公。卜宅于洛。度土定鼎。制禮作樂。死於酆葬於畢。關睢稱王后之德。麟趾興仁人之族名也)周南邵南之風(言周邵風化自北而南也)列五行六正之儀(木金水火土為五行。預見來事。進善舉賢。恭勤不墮。明察法律。辭祿讓賜。君失則諫。是為六政也)布九田四井之法(三等為九田。三屋為四井)陳服錫之禮(敘五等之服制九錫之禮也)廣革車之節(通十為城。城出革車一乘)為世揩范作物典謨。遐逖闊迥年移三古。曠遠綿邈時經百王。聖德所覃神化所洽。龍庭鳳穴候氣輸琛。日域麟洲占風款塞。泉露呈其珍味。草木變其嘉形。燕頷魚身。昭彰于羽族。狼蹄牛尾。輝煥于毛群。惟德動天休徴允集。元首延明哉之美。股肱肆良哉之歌。周卜永年殷稱奕葉。其為道也。人倫稟以利建。庶物資以有生。邦國賴以無他。君

臣藉以致治。德教天下化被華夷。道貫五天恩加百姓。立功立事可大可久。時義備矣。世用足矣。至如李老仙方意存羽化。釋迦梵本期自涅槃。縱體于太清之中。游神于常樂之境。貴練形以不死。求寂照于無生。構鵬鷃之寓言。張過未之虛說。何異鄒衍談天終歸眇莽。虞丘辯夢徒騁華詞。今大唐馭極聖皇垂拱。尚賢尚齒貴德貴仁。反正之化已弘。還淳之風廣扇。理須舍繁就簡去偽歸真。愚謂佛道二流在政非急。久欲聞奏。請試論之。不揆所疑敢陳未喻。夫子多識前古深究學源。獻替可否幸詳其要。於是右學通人斂容峻坐。良久而謂曰。異乎吾所聞也。論云。觀天之象。則見日月五星次度之分。觀地之象。則知百川四瀆所歸之處。觀古今之跡。上形太極混元之前。卻睹將來未萌之事。秋毫不疑。乃曰智也。子既知而故問。余亦述而略說。考周孔六書之訓。忠孝履其端。李老二篇之萌。道德創其首。瞿曇三藏之文。慈悲為其本。事蹟乃異理數不殊。皆盡美盡善。可崇可慕也。是以談眾妙以虛心。開善權以汲引。吾往嘗見遠遊先生。頗亦聞之。說通方論。具敘三教兼陳九流。先生遁逸巖阿莫知氏諱。容儀閑雅進退可觀。言笑溫弘動止有則。雖語有品藻而志無褒貶。飯餌松術靡測其年。棲寢煙霞熟詳其世。至於三古本末煥若鏡

中。百氏枝條明如掌內。窮周孔之令典。究佛道之弘規。察其所懷在乎逍遙齊物。觀其所尚。歸乎平等性空。先生燕默之餘。顧謂仆曰。世不達者多相是非。以是其所是。而非其所不是。不非其所非。而非其所不非。此則是其所非。而非彼所是矣。夫論儒之教也。意在居家理治長幼順序。在上不驕為下不亂。臣子盡其忠孝。仆妾竭其歡心。大則配天祀帝尊親享祖。欲使天地昭察鬼神效靈。災害不興禍亂不作。小則就利乘時謹身節用。施政閨門之內。流恩仆隸之下。咸奉其事各得其宜也。道之教也。言萬物之所以生。至功之所以成。必生乎無形由乎無名。然而無形無名者萬物之宗也。敘道則為始為母。談教則有徼有妙。是以元始拱默于金臺。太上垂衣于紫殿。遣二真以導俗。命五老以披圖。履幽而明抱一而貞。寂魄乎大羅。偃仰乎太清。然後設無為之化。行不言之教。布黃庭紫府之文。授金版銀繩之箓。玄霜絳雪之妙。玉液雲英之奇。九云明鏡之華。八練神丹之彩。足以還年卻老。足以羽駕長生。游閬苑而忘歸。沐咸池而不返。乍披褐于閶闔。或控鶴于蓬萊。靜慮姑射之阿。思微崆峒之上。與天地而遐久。共陰陽而晦明。佛之教也。大矣哉。牢籠華藏。出九重圓蓋之表。照灼雲臺。吞八維方質之外。非色妙色。流光混元

【現代漢語翻譯】現代漢語譯本：其中，無數枝條清晰明亮如同掌紋。窮盡周公、孔子的經典，研究佛、道的宏大規則。考察他們所懷抱的，在於逍遙自在、齊一物我；觀察他們所崇尚的，歸於平等無別、性空寂滅。先生在閑暇沉默之餘，回頭對我說：『世上不通達的人大多互相爭論是非，認為自己所認為是正確的，而否定自己所認為不是的；不否定自己所認為不正確的，而肯定自己所認為不肯定的。這樣就是認為自己所認為非的是對的，而否定別人所認為是正確的了。』談論儒家的教義，意在治理家庭、管理國家，長幼有序；在上位的人不驕傲，在下位的人不作亂；臣子盡其忠誠孝道，僕人竭盡其歡欣之心。大的方面，配祭天地、祭祀上帝，尊敬親人、祭享祖先，想要使天地明察，鬼神顯靈，災害不發生，禍亂不產生。小的方面，追求利益，抓住時機，謹慎自身，節儉用度，在家庭內施行政治，將恩惠流向僕人，使所有人都奉行自己的職責，各自得到適宜的安排。道的教義，講述萬物產生的原因，至高功業成就的途徑，必定產生於無形，來源於無名。然而無形無名的東西，是萬物的本源。敘述道，就說是開始、是母親；談論教化，就說有微妙之處。因此元始天尊（Yuanshi Tianzun）在金臺上拱手靜默，太上老君（Taishang Laojun）在紫殿垂衣而治。派遣二真來引導世俗，命令五老來展開圖錄。在幽暗中行走而光明，抱持專一而貞定。寂靜地安息于大羅天（Daluo Tian），悠然自得於太清境（Taiqing Jing）。然後設立無為的教化，施行不言的教導，頒佈黃庭紫府的經文，授予金版銀繩的符箓。玄霜絳雪的奇妙，玉液雲英的奇異，九云明鏡的光華，八練神丹的色彩，足以使人返老還童，足以使人羽化飛昇，長生不老。在閬苑仙境（Langyuan Xianjing）遊玩而忘記迴歸，在咸池（Xianchi）沐浴而不返回。時而身穿粗布衣出現在閶闔宮（Changhe Gong），有時駕著仙鶴飛往蓬萊仙島（Penglai Xiandao）。在姑射山（Guye Mountain）的角落裡靜靜思考，在崆峒山（Kongtong Mountain）的上方細微地思索。與天地一樣長久，與陰陽一同隱沒和顯現。佛的教義，偉大啊！籠罩著華藏世界（Huazang World），超出九重天圓蓋之外，照亮雲臺，吞沒八方世界的邊際。非色是妙色，流淌的光芒是混沌的本源。

【English Translation】 English version: Among them, countless branches are as clear and bright as the lines on the palm of one's hand. Exhausting the classic teachings of Duke Zhou and Confucius, and studying the grand rules of Buddhism and Taoism. Examining what they cherish lies in carefree ease and the equality of all things; observing what they esteem returns to equality without distinction and the emptiness of nature. The master, in his leisure and silence, turned to me and said, 'Most people in the world who are not enlightened often argue about right and wrong, believing that what they consider right is correct, and denying what they consider not to be; not denying what they consider to be incorrect, and affirming what they consider not to be affirmed. This is to consider what one considers wrong to be right, and to deny what others consider to be correct.' Discussing the teachings of Confucianism, the intention lies in governing the family and managing the state, with order between elders and juniors; those in positions of authority are not arrogant, and those in subordinate positions do not rebel; subjects fulfill their loyalty and filial piety, and servants exhaust their joyful hearts. In large matters, they match sacrifices to Heaven and worship the Emperor, respect relatives and offer sacrifices to ancestors, wanting to make Heaven and Earth clear, and spirits manifest, so that disasters do not occur and chaos does not arise. In small matters, they pursue benefits, seize opportunities, are cautious in their conduct, and frugal in their expenses, implementing governance within the household, and extending grace to servants, so that all fulfill their duties and each obtains appropriate arrangements. The teachings of Taoism speak of the reasons for the creation of all things, and the path to the accomplishment of supreme merit, which must arise from the formless and originate from the nameless. However, the formless and nameless are the source of all things. Describing the Tao, it is said to be the beginning and the mother; discussing teachings, it is said to have subtle aspects. Therefore, Yuanshi Tianzun (Primordial Celestial Lord) stands silently with folded hands on the Golden Platform, and Taishang Laojun (Lord Lao) governs in the Purple Palace with his robes hanging down. He sends two Immortals to guide the world, and commands the Five Elders to unfold the charts. Walking in darkness and yet being enlightened, embracing oneness and being steadfast. Silently resting in the Daluo Heaven (Great All-Encompassing Heaven), leisurely reclining in the Taiqing Realm (Realm of Great Purity). Then he establishes the transformation of non-action, and practices the teaching of non-speaking, promulgating the scriptures of the Yellow Court and Purple Mansion, and bestowing the talismans of the Golden Tablets and Silver Cords. The wonders of Mysterious Frost and Crimson Snow, the marvels of Jade Liquid and Cloud Essence, the radiance of the Nine Cloud Bright Mirror, and the colors of the Eight Refined Divine Elixirs are sufficient to rejuvenate and allow one to ascend to immortality, living forever. Wandering in the Langyuan Fairy Realm (Jade Palace) and forgetting to return, bathing in the Xianchi (Lake of Immortality) and not returning. Sometimes appearing in coarse cloth at the Changhe Palace (Gate of Heaven), sometimes riding a crane to Penglai Island (Isle of the Blessed). Quietly contemplating in the corner of Mount Guye (Distant Hill), subtly pondering above Mount Kongtong (Vast Hollow). Enduring as long as Heaven and Earth, sharing obscurity and clarity with Yin and Yang. The teachings of the Buddha are great! Encompassing the Huazang World (Lotus Treasury World), exceeding the ninefold heavenly canopy, illuminating the Cloud Terrace, swallowing the boundaries of the eight directions. Non-form is wondrous form, and the flowing light is the origin of primordial chaos.

之前。分身化身。列影太虛之始。故以旁薄而造陰陽。爐錘以成天地。大象之象。含育於四象。剛材之材。通運於五材。玉衡轉眇眇乎。不測其機。合璧懸茫茫乎。熟詳其化。不皦不昧惟微惟彰。統眾聖之靈府。赴群生之嘉會也。於是出火宅而御三車。入愛河而揮八棹現希有事。豈獨菴羅樹園。說不思議。非但摩伽陀國。種種方便一一慈悲。破生死之樊籠。濟涅槃之彼岸。莫不意珠騰曜智炬凝輝。總納百川。浚東溟之在地。綱維萬象。逾北極之居天。寧與高下相傾儒墨交競。誠固推之於真際。反之於玄源。玄源也者。則境智俱亡。真際也者。則權實斯泯。大宣究竟之旨。普運神通之力。尋其善巧謳和之致。陶鈞負荷之功。造化無以方。日用莫能擬。足以括囊四大超忽三景。子當書紳以自鏡也。

公子曰。美則美矣。疑且疑焉。夫能匡社稷者莫過懷忠。養至親者莫過奉孝。經天地者莫過修文。定禍亂者莫過講武。安上下者莫過弘禮。移風俗者莫過習樂。此固皇王之要訓。亦治道之大方。維摩竭慈悲之談。厲鄉垂道德之論。未為濟世之急。猶涉木雁之詞。非唯仆之未賓。抑亦賢之同去通人曰。訥言敏行君子所稱。無以己之寡聞取況于典論。子不聞魯侯之誡乎。無多言無多事。多言多害。多事多患。若事親殉主則以忠

【現代漢語翻譯】現代漢語譯本：之前，分身化身，列影于太虛之始，所以用旁薄之氣創造陰陽，用爐錘之功成就天地。大象的形象，蘊含於四象之中；剛強的材質，貫通於五材之內。玉衡星的轉動是多麼的微妙啊，難以測度它的機理；合璧的懸掛是多麼的浩渺啊，仔細探究它的變化。不明顯也不晦暗，極其細微又極其彰顯，統攝眾聖的靈府，赴往群生的美好聚會。於是，從火宅中出來而駕馭三車（Sravaka-yana 聲聞乘，Pratyekabuddha-yana 緣覺乘，Bodhisattva-yana 菩薩乘），進入愛河而揮動八支船槳，顯現稀有之事。豈止在菴羅樹園（Amra garden，佛教故事發生的地點）宣說不可思議之法，不僅在摩伽陀國（Magadha，古印度王國）施行種種方便和一一慈悲，打破生死的牢籠，救濟到達涅槃的彼岸。無不意珠騰耀，智炬凝輝，總納百川，深浚東海，綱維萬象，超越北極。哪裡會與高下相互傾軋，儒墨相互爭競？確實應該把它推向真際，返回到玄源。所謂的玄源，就是境與智都消亡；所謂的真際，就是權巧與真實都泯滅。大大宣揚究竟的宗旨，普遍運用神通的力量，尋求其中善巧和諧的意趣，陶冶負重致遠的功用，造化也無法比擬，日用也無法效仿。足以囊括四大，超越三界。您應當把它寫在衣帶上以自我警醒啊。公子說：『美好是美好，但疑慮也很多。能夠匡扶社稷的，沒有比懷抱忠誠更好的；供養至親的，沒有比奉行孝道更好的；經緯天地的，沒有比修明文德更好的；平定禍亂的，沒有比講習武事更好的；安定上下的，沒有比弘揚禮儀更好的；移風易俗的，沒有比學習音樂更好的。這本來就是皇王的要訓，也是治理國家的大方向。維摩（Vimalakirti，佛教在家菩薩）所說的慈悲之談，以及厲鄉（不知道是誰）所宣揚的道德之論，並不是濟世的當務之急，仍然屬於木雁書信之類的空談。不僅我沒有信服，恐怕賢者也會一同離去。』通人說：『言語謹慎而行動敏捷，是君子所稱道的。不要用自己淺薄的見聞來比況經典的論述。您沒有聽過魯侯的告誡嗎？不要多言，不要多事，多言多害，多事多患。如果事奉親人，為君主犧牲，那就要以忠誠為先。』

【English Translation】 English version: Previously, the manifested bodies and incarnations were arrayed at the beginning of the Great Void. Therefore, they used the pervasive Qi to create Yin and Yang, and the furnace and hammer to form Heaven and Earth. The image of the Great Elephant is contained within the Four Symbols; the material of strong timber is connected throughout the Five Elements. How subtle is the rotation of the Jade Balance! It is difficult to fathom its mechanism. How vast is the suspension of the United Jade Discs! Carefully examine its transformations. Neither bright nor obscure, subtle yet manifest, it governs the spiritual abode of all sages and attends the auspicious gathering of all beings. Thus, emerging from the burning house, they ride the Three Vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana), entering the river of love and wielding the eight oars, manifesting rare events. It is not only in the Amra garden (Amra garden, the place where Buddhist stories take place) that the inconceivable Dharma is preached, but also in the kingdom of Magadha (Magadha, an ancient Indian kingdom) that various skillful means and universal compassion are practiced, breaking the cage of birth and death, and delivering beings to the other shore of Nirvana. All are filled with the radiance of the wish-fulfilling jewel and the brilliance of the torch of wisdom, encompassing all rivers and deepening the Eastern Sea, maintaining the myriad phenomena and surpassing the North Pole. How could they contend with each other in terms of superiority or inferiority, or engage in the rivalry between Confucianism and Mohism? Indeed, it should be promoted to the realm of True Reality and returned to the Mysterious Source. The so-called Mysterious Source is where both the object and the wisdom disappear; the so-called True Reality is where both expedient means and ultimate truth vanish. Greatly proclaim the ultimate purpose, universally employ the power of supernatural abilities, seek the skillful and harmonious intent within, and cultivate the merit of bearing burdens and reaching far. Creation cannot be compared to it, and daily life cannot imitate it. It is sufficient to encompass the Four Great Elements and transcend the Three Realms. You should write it on your belt to remind yourself. The young master said, 'Beautiful it is, but doubts remain. Nothing is better than loyalty to support the state; nothing is better than filial piety to care for one's parents; nothing is better than cultivating literature to manage the world; nothing is better than practicing martial arts to quell chaos; nothing is better than promoting rituals to stabilize society; nothing is better than learning music to transform customs. These are the essential teachings of emperors and kings, and the grand principles of governance. The compassionate talks of Vimalakirti (Vimalakirti, a Buddhist lay bodhisattva) and the moral discourses of Li Xiang (unknown) are not urgent for saving the world, and still belong to empty talk like wooden geese letters. Not only am I not convinced, but I am afraid that the wise will also leave together.' The enlightened man said, 'Prudent in speech and diligent in action are praised by gentlemen. Do not use your shallow knowledge to compare with the discussions in the classics. Have you not heard the admonition of the Marquis of Lu? Do not speak much, do not do much; much speech brings much harm, much action brings much trouble. If serving parents and sacrificing for the ruler, then loyalty should come first.'

孝為初。遠害全身則以道德居始。利生救苦則以慈悲統源。奉孝懷忠可以全家國。行道立德可以播身名。興慈運悲可以濟群品。濟群品則恩均六趣。播身名止榮被一門。全家國乃功包九合。故忠孝為訓俗之教。道德為持身之術。慈悲蓋育物之行。亦猶天有三光鼎有三足。各稱其德並著其功。遵而奉之。可以致嘉祐也。

公子曰。前漢藝文志云。全身保國凡有九流。一曰儒流。謂順陰陽陳教化。述唐虞之政。宗伸尼之道也。二曰道流。謂守弱自卑。陳堯舜揖讓之德。明南面為政之術。奉易之謙謙也。三曰陰陽流。謂順天曆象敬授民時也。四曰法流。謂明賞敕法以助禮制也。五曰名流。謂正名列位言順事成也。六曰墨流。謂清廟宗祀養老施惠也。七曰縱橫流。謂受命使乎專對權事也。八曰雜流。謂兼儒墨之銓。含名法之訓。知國大體事無不貫也。九曰農流。謂勸勵耕桑備陳食貨也。遵其道可以安庶品。行其事可以利國家。為政備矣。於民足矣。縱先生通方之說。右學盡善之詞。恐類風牛不相及也。

通人曰。觀一可以知百。睹此足以明彼。但佛教沖曠名義弘多。總而言之具有玄錄。今為吾子略舉大猷。自祥雲散空瑞蓮現海。半滿之門洞啟。空有之策兼揚。毗城有回情入法之謨。靈山有攝末歸本之訓。在用如水

【現代漢語翻譯】現代漢語譯本：孝是根本。遠離禍害保全自身，就要以道德為先。利益眾生救濟苦難，就要以慈悲為源。奉行孝道懷抱忠義，可以保全家國。修行正道樹立德行，可以傳播身名。發揚慈心施行悲憫，可以救濟各類眾生。救濟各類眾生，恩澤遍及六道。傳播身名，榮耀僅及一家。保全家國，功勞涵蓋九州。所以忠孝是教化世俗的教義，道德是立身處世的方法，慈悲是養育萬物的行為。也像天有日月星三光，鼎有三足一樣，各自發揮其德行，共同成就其功用。遵循並奉行這些，可以招致吉祥。

公子說：『《前漢·藝文志》記載，保全自身安定國家共有九個流派。一是儒家，講究順應陰陽，陳述教化，闡述唐堯虞舜的政治，尊崇孔丘（尼）的學說。二是道家，講究守柔退讓，陳述堯舜禪讓的美德，闡明君王治理天下的方法，推崇《易經》的謙卦。三是陰陽家，講究順應天時曆法，恭敬地告誡百姓農時。四是法家，講究嚴明賞罰，整飭法令，以輔助禮制。五是名家，講究正名分，列位次，使言語順暢，事情成功。六是墨家，講究在宗廟祭祀，贍養老人，廣施恩惠。七是縱橫家，講究奉命出使，應對談判，權衡事務。八是雜家，講究兼采儒墨的優點，包含名法的訓誡，通曉國家大體，事事貫通。九是農家，講究勸勉耕種，陳述糧食貨物的儲備。』遵循這些道理可以安定百姓，施行這些事情可以有利於國家，對政治來說足夠完備了，對百姓來說也足夠了。縱然先生通達各方面的學說，右學窮盡善美的言辭，恐怕也像風馬牛不相及啊。

通人說：『觀察一件事可以瞭解百件事，看到這裡就足以明白那裡。只是佛教的空曠深遠，名義廣大繁多，總而言之具有玄妙的記載。現在我為你簡略地舉出大的綱要。自從祥雲消散在空中，瑞蓮顯現在海中，半滿之門洞開，空有的策略同時發揚。毗耶離城（Vaisali，古印度城市）有迴轉心意進入佛法的謀略，靈鷲山（Gridhrakuta，佛陀說法之地）有攝取末節迴歸根本的教訓。在應用上就像水一樣。

【English Translation】 English version: Filial piety is the foundation. To avoid harm and preserve oneself, morality should be the priority. To benefit beings and relieve suffering, compassion should be the source. Upholding filial piety and cherishing loyalty can safeguard family and country. Practicing the Way and establishing virtue can spread one's reputation. Promoting compassion and practicing mercy can benefit all beings. Benefiting all beings extends grace to the six realms. Spreading one's reputation brings honor to only one family. Safeguarding family and country encompasses the merit of the nine unions. Therefore, loyalty and filial piety are teachings for instructing customs, morality is the art of self-cultivation, and compassion is the practice of nurturing all things. It is like the three lights of the sky (sun, moon, and stars) and the three legs of a tripod, each fulfilling its virtue and contributing to its function. Following and upholding these can bring blessings.

The young master said, 'The 'Treatise on Literature' in the Former Han Dynasty records that there are nine schools of thought for preserving oneself and stabilizing the country. First is the Confucian school, which emphasizes following yin and yang, expounding teachings, elaborating on the politics of Emperors Yao and Shun, and honoring the teachings of Confucius (Ni). Second is the Taoist school, which emphasizes maintaining weakness and humility, expounding the virtue of Yao and Shun's abdication, clarifying the methods of governance for rulers, and promoting the 'humble' hexagram of the 'Book of Changes'. Third is the Yin-Yang school, which emphasizes following the seasons and calendar, and respectfully informing the people of the agricultural seasons. Fourth is the Legalist school, which emphasizes clear rewards and punishments, and rectifying laws to assist the system of rites. Fifth is the School of Names, which emphasizes rectifying names and positions, so that words are smooth and affairs are successful. Sixth is the Mohist school, which emphasizes ancestral temple sacrifices, caring for the elderly, and bestowing widespread benevolence. Seventh is the School of Diplomacy, which emphasizes receiving orders to be envoys, responding to negotiations, and weighing affairs. Eighth is the Syncretist school, which emphasizes combining the strengths of Confucianism and Mohism, containing the precepts of the School of Names and Legalism, understanding the overall situation of the country, and connecting everything. Ninth is the Agriculturalist school, which emphasizes encouraging farming and sericulture, and presenting the storage of food and goods.' Following these principles can stabilize the people, and implementing these affairs can benefit the country. It is sufficient for politics and sufficient for the people. Even if your teachings, sir, are comprehensive and your words are perfectly virtuous, I fear they are as unrelated as a horse and an ox.

The learned man said, 'Observing one thing can understand a hundred things, seeing this is enough to understand that. However, Buddhism is vast and profound, its meanings are extensive and numerous, and in general, it contains mysterious records. Now I will briefly mention the major principles for you. Since the auspicious clouds dissipated in the sky and the auspicious lotus appeared in the sea, the gate of partial and complete teachings has been opened, and the strategies of emptiness and existence are promoted simultaneously. Vaisali (Vaisali, an ancient Indian city) has the strategy of turning the mind to enter the Dharma, and Gridhrakuta (Gridhrakuta, the place where the Buddha preached) has the teaching of gathering the branches and returning to the root. In application, it is like water.'

分千月。為體若鏡鑑萬形。斬籌含識共蔭慈雲。塵沙佛土咸沾甘露。及收光白㲲韜影提河。於是乎五百應供搖象扇而聞持。八萬修多拂龍床而器寫。珠函寶印既溢王宮。貝葉梵文還盈海藏。升堂萬計兢沭身田。負墻百億爭開心樹。爰至摩騰入洛僧會游吳。遠流法鼓之音。俱傳慧風之業。以類相聚亦有九流。顯其嘉名稱為九箓。一曰真詮。二曰權旨。三曰戒品。四曰禪門。五曰咒術。六曰論部。七曰註解。八曰章疏。九曰傳記。言真詮者。蓋方等之中心。諸佛之要觀也。事無不統理無不窮。其言巧妙其義深遠。包十仙之奧行。總八藏之玄文。緣覺涉求迷同泛海。聲聞在聽恍若窺天。此華嚴之引致也。裂見網之宏宗。破邪軍之要術。珠清濁水藥現深叢。迷亂乳之色既分。迴天之醉俄醒。樂民克滿常果仍圓。斯涅槃之極旨也。三獸混跡一乘總轡。衣珠已現髻寶仍傳。十無上之沖規。四安樂之妙行。鑒多寶之所為。悟長者之本心。乃法華之會歸也。布此十如冥茲四絕。即色非色離名無名。昭昭乎泛六度之舟。瀰瀰焉登三空之岸。謂般若之玄鋒也。理之包舉在此四焉。

權旨者。世雄方便之教也。誘五濁之眾。逗三乘之機。接疲侶而置化城。引窮子而持糞器。如來歿后迦葉集經。所謂四種阿含八部譬喻。本生本事之旨。貫

華散華之談。王宗之所分判。安睿之所編錄。為緣散說部帙彌多。言戒品者。代佛之為師。訓僧之令范也。亦出必由戶濟克待舟。蓋萬善之梯基。五乘之腳足也。或約時約處隨事隨根。致有七聚別名五篇殊旨。開遮之說既異。輕重之相靡同。天竺流行乃分五部。中華傳習今有四焉。迦葉創其綱維。崛多分其條貫。教訓正俗。既非禮不成。滅惡生善。亦非戒不克。佛在住持爰因憍梵。滅後傳授實啟波離。寔三業之司辰。乃六根之御史也。言禪門者。三學修心之紀也。能為得聖之因。最稱盡漏之要。是以聲聞系想則水凈心池。菩薩熏修則華開意樹。禪能發慧佛有誠言。四等六通。憩禪林而始就。八除十入。依定窟而方成。智度論云。以禪定力服智慧藥。得神通已還化眾生。況復置世界於一毛。凝海水為五味。故曰。緣法察境唯寂乃照。其斯之謂歟。言咒術者。眾生滅罪之訓。毒害消伏之方。挫慢摧兇救危起死。如禪提逐鬼若先尼敕神。六字之除災。七佛之護命。反常合道因物成務。濟世之術孰若是乎。言論部者。摧邪立正。釋滯開蒙之義府也。良以代移正像人變澆淳。直路難登邪途易入。致令雪山採藥爭收毒草。深水求珠競持瓦礫。故有通法聲聞傳燈菩薩。折彼邪論申此正經。鯨鯢既剪。五翳所以云亡。氛霧廓清。三光于

【現代漢語翻譯】現代漢語譯本：這是關於『華散華』的談論，由王宗進行分判，安睿進行編錄。因為『緣散說部』的部帙非常多。說到戒品，它代替佛陀成為導師，是訓誡僧侶的典範。就像出行必須經過門戶，渡河必須依靠船隻一樣，戒律是通往萬善的階梯，是五乘的立足之本。或者根據時間、地點，隨著事情和根器的不同，形成了七聚不同的名稱，五篇不同的主旨。開戒和遮戒的說法不同，輕罪和重罪的區分也不同。在天竺（India）流行時，戒律分為五部，在中華（China）傳習時，現在有四部。迦葉（Kāśyapa）創立了戒律的綱維，崛多（Gupta）分清了戒律的條貫。教化訓誡風俗，沒有禮儀就不能成功；滅除惡行，產生善行，沒有戒律就不能做到。佛陀在世時，因為憍梵（Gavaṃpati）而制定戒律，佛陀滅度后，傳授戒律實際上是從波離（Upāli）開始的。戒律是身、口、意三業的司辰，是眼、耳、鼻、舌、身、意六根的御史。說到禪門，它是修習心性的綱紀。能夠成為證得聖果的原因，最能稱為斷盡煩惱的關鍵。因此，聲聞（Śrāvaka）繫念，就像水凈化了心池；菩薩（Bodhisattva）熏修，就像鮮花盛開了意樹。禪定能夠啓發智慧，佛陀有誠實的教言。四等（四無量心，catvāri apramāṇāni）和六通（六神通，ṣaṭ abhijñāḥ），在禪林中開始成就；八除（八背舍，aṭṭha vimokkha）和十入（十遍入，dasa kasināyatana），依靠禪定窟才能完成。《智度論》（Mahāprajñāpāramitopadeśa）說：『以禪定力服用智慧藥，得到神通后還要化度眾生。』更何況能將世界置於一根毫毛之中，將海水凝結成五種滋味。所以說：『緣法觀察境界，唯有寂靜才能照見。』說的就是這個道理吧。說到咒術，它是教導眾生滅除罪過的訓誡，是使毒害消散平息的方法。能夠挫敗傲慢，摧毀兇惡，拯救危難，起死回生，就像禪提（Chandaka）驅逐鬼怪，若先尼（Rocani）敕令神靈一樣。六字大明咒（Om Mani Padme Hum）能夠消除災難，七佛藥師（Seven Medicine Buddhas）能夠護佑性命。反常合道，因物成事，濟世的法術，有什麼能比得上它呢？說到論部，它是摧毀邪說，樹立正見，解釋疑難，開啓蒙昧的義府。實在是因為時代變遷，正法、像法時期之後，人心變化，淳樸變為澆薄，正路難以攀登，邪途容易進入。導致在雪山採藥，爭相收取毒草；在深水中求珠，競相拿著瓦礫。所以有通法（Sarvastivada）聲聞（Śrāvaka）傳燈菩薩（Bodhisattva），駁斥他們的邪論，闡述我們的正經。像鯨鯢一樣的邪說既然被剪除，五種眼翳（貪嗔癡慢疑）因此消亡；像氣氛霧霾一樣的邪見廓清，太陽、月亮、星光才能顯現。

【English Translation】 English version: This is a discussion about 『Hua San Hua』, which was distinguished and judged by Wang Zong and compiled by An Rui. Because the 『Yuansan Shuobu』 has a very large number of volumes. Speaking of precepts, it replaces the Buddha as a teacher and is a model for instructing monks. Just as traveling must pass through doors and relying on boats to cross rivers, precepts are the ladder to all good deeds and the foundation for the Five Vehicles (Pañca-yāna). Or, according to time and place, with different matters and capacities, seven different names and five different purposes are formed. The statements of opening and forbidding precepts are different, and the distinctions between minor and major offenses are also different. When it was popular in India (India), the precepts were divided into five parts, and when it was transmitted in China (China), there are now four parts. Kāśyapa (Kāśyapa) founded the outline of the precepts, and Gupta (Gupta) distinguished the details of the precepts. Teaching and instructing customs cannot succeed without rituals; eliminating evil and generating good cannot be achieved without precepts. When the Buddha was alive, precepts were established because of Gavaṃpati (Gavaṃpati), and after the Buddha's passing, the transmission of precepts actually began with Upāli (Upāli). Precepts are the stewards of the three karmas of body, speech, and mind, and the censors of the six senses of eyes, ears, nose, tongue, body, and mind. Speaking of the Dhyana (Jhāna) gate, it is the discipline for cultivating the mind. It can be the cause of attaining sainthood and is most worthy of being called the key to exhausting defilements. Therefore, when a Śrāvaka (Śrāvaka) contemplates, it is like water purifying the mind pool; when a Bodhisattva (Bodhisattva) cultivates, it is like flowers blooming on the tree of intention. Dhyana (Jhāna) can inspire wisdom, and the Buddha has sincere teachings. The Four Immeasurables (catvāri apramāṇāni) and the Six Superknowledges (ṣaṭ abhijñāḥ) begin to be achieved in the Dhyana (Jhāna) forest; the Eight Deliverances (aṭṭha vimokkha) and the Ten Kasinas (dasa kasināyatana) can only be completed by relying on the Dhyana (Jhāna) cave. The Mahāprajñāpāramitopadeśa says: 『Use the power of Dhyana (Jhāna) to take the medicine of wisdom, and after obtaining superknowledges, also transform sentient beings.』 Moreover, one can place the world in a single hair and condense seawater into five flavors. Therefore, it is said: 『Observe the realm of Dharma, only stillness can illuminate.』 Is this what it means? Speaking of mantras, they are the teachings for sentient beings to eliminate sins and the methods for making poisons dissipate and subside. They can frustrate arrogance, destroy ferocity, save dangers, and bring the dead back to life, just like Chandaka (Chandaka) expelling ghosts and Rocani (Rocani) commanding spirits. The Six-Syllable Great Bright Mantra (Om Mani Padme Hum) can eliminate disasters, and the Seven Medicine Buddhas (Seven Medicine Buddhas) can protect lives. Reversing the ordinary and conforming to the Dao, accomplishing things based on objects, what worldly art of salvation can compare to it? Speaking of the treatises, they are the treasury of righteousness for destroying heresies, establishing correct views, explaining difficulties, and opening up ignorance. It is truly because of the changing times, after the periods of the True Dharma and the Semblance Dharma, people's hearts change, and simplicity turns into frivolity, the right path is difficult to climb, and the evil path is easy to enter. This leads to people competing to collect poisonous weeds when gathering herbs in the Snow Mountains and competing to hold tiles and pebbles when seeking pearls in deep waters. Therefore, there are Sarvastivadins (Sarvastivada), Śrāvakas (Śrāvaka), and Bodhisattvas (Bodhisattva) who transmit the lamp, refuting their heresies and expounding our correct scriptures. Since heresies like whales and sharks have been cut off, the five obscurations of the eyes (greed, hatred, delusion, pride, and doubt) therefore disappear; like the atmosphere clearing away fog and haze, the sun, moon, and stars can appear.

焉遂朗。古錄序云。至聖繩墨曰經。弟子述經曰論。論者如丘明之作傳也。呵梨曰。經若有論義則易解。旃延以深了實諦。創干度之文。諸聖以富洽名理。繼婆沙之說。次則成實毗曇鋒穎精密。考而詳之。蓋小乘之英華也。至於建無畏幢。馬鳴標其稱首。然正法炬。龍樹統其機源。百論破外以簡邪。中觀祛內之偏執。十二玄門之精詣。摩訶衍義之宏深。並大教之棟干也。言註解者。就文現義。述而不作之儔也。並立像以取形。即事而出理。若生肇之注凈名。支陸之訓般若。屬詞灑落抗意標奇。昔仲尼既歿。寄微言于荀孟。大覺已逝。傳法印于通人。高山仰止實開蒙滯者也。言章疏者。舉網提綱拾遺補闕。通一部之文義。亦所以備遺忘也。大法初度未遑解釋。衛安帛遠創啟玄章。自斯厥後競撝談柄。至於憑敷大品愛亮涅槃。集鏡毗曇靜琳成實。何但詞省意深。固亦義周文愜。猶丹青之寫狀。若水鏡之圖形也。並懸諸日月足稱樽俎矣。言傳記者。釋門記事之盡也。如斑馬述作陳范修文。王隱之序晉儀。袁宏之著漢紀。斯並治民小術。動碩學之奇才。忠孝片善。搖史臣之芳翰。況三達易隱八戒難思。卓朗擅其嘉聲。法開播其清辯。帛祖既方諸嵇阮。支遁亦匹彼王何。高逸隱節之文。遁世遊方之錄。十科導世之士。五部利物之

賢。美德形容簡素斯在矣。尋法王垂軌為息苦輪。既病有萬殊。故藥非一準致使牒盈天府偈積龍宮。香象八億。負初分而莫勝。羅漢五千。閱散華而靡遍。況乎數塵寶軸墨點玄言。十地睹而未詳。八恒觀而不測。豈儒道名法之類。能擬議其性海之門乎。

公子曰。古哲云。文繁者失其要。理寡者喪其實。今見之矣。縱釋氏銓旨禪戒之談。咒術傳記之典。自是一家勵己之謨。未為五常經國之訓。猶方孔圓衲。雖美於形而闕於事矣。且書有五常之教。謂仁義禮智信也。愍傷不殺曰仁。防害不淫曰義。持心禁酒曰禮。清察不盜曰智。非法不言曰信。此五德者。不可造次而虧。不可須臾而廢。王者履之以治國。君子奉之以立身。用無暫替。故云常也。夫子。向序佛教。言緩而義迂。非不愕然。太為濩落矣。五常也者。在天為五緯。在地為五嶽。在處為五方。在人為五藏。在物為五行。廣而言之。無所不統。仰觀俯察。其能有加焉。於是通人聽爾而笑。沉吟久之。徐而喻曰。世云。千金易傾一言難吐。徒費指掌。恐子夜遊不免失言。強復論其大較。案沈氏均聖論云。炎昊之初。純厖之始。人未粒食。非肉非皮。死亡立至。雖復聖德慇勤恩存救免。而身命是資。理難頓奪。寔宜導之以漸稍啟其源。故燧人改火變腥為熟。腥熟

【現代漢語翻譯】現代漢語譯本：賢者認為，美德在於簡樸和實在。佛陀（法王）垂示法則，是爲了止息痛苦的輪迴。既然疾病有萬千種，那麼藥物就不能只有一種標準。因此，佛經的數量盈滿天府（指天上的藏書處），偈頌堆積在龍宮。八億香象（比喻菩薩）揹負著最初的佛法也難以完全承受，五千羅漢閱讀散落的花朵也無法遍及。更何況是那數量如塵沙般的寶貴經卷，以及用墨點寫的玄妙語言，即使是十地菩薩（佛教修行階位）也難以完全理解，八恒河沙數（極大的數量）的眾生觀察也無法測度其深淺。難道是儒家、道家、名家、法家之類，能夠比擬佛法性海的門徑嗎？

公子說：『古人說，文章繁瑣就會失去要點，道理淺薄就會喪失實質。現在我明白了。縱然釋迦牟尼（釋氏）闡述旨意、禪定戒律的談論，咒語法術、傳記故事的典籍，自成一家激勵自己的模式，但不能作為五常（仁義禮智信）治理國家的訓誡。就像方形的孔和圓形的僧衣，雖然外形美觀，但缺乏實際用途。況且《尚書》有五常的教誨，即仁、義、禮、智、信。憐憫傷痛而不殺生叫做仁，防止侵害而不邪淫叫做義，保持心念禁止飲酒叫做禮，清明洞察而不偷盜叫做智，不符合法度的言論不說叫做信。這五種德行，不可輕易虧損，不可片刻廢棄。君王遵循它來治理國家，君子奉行它來立身處世。運用沒有片刻停止，所以稱為常。先生您先前敘述佛教，言辭緩慢而意義迂迴，不能不讓人感到愕然，實在太不切實際了。五常，在天是五星，在地是五嶽，在方位是五方，在人是五臟，在物是五行。廣泛而言，沒有什麼不被它統攝。仰頭觀察，俯身考察，還能有什麼能超過它呢？』於是通達之人聽了之後笑了，沉吟了很久，慢慢地開導他說：『世人說，千金容易傾覆，一句話難以說出口。白費口舌，恐怕您夜裡行走也難免失言。我勉強再大概地論述一下。按照沈休文（沈約）的《均聖論》所說，在炎帝（炎昊）時代之初，混沌未開的原始時期，人們還不知道吃糧食，不是吃肉就是吃獸皮。死亡隨時都會發生。即使有聖人的恩德，慇勤地救助，但生命所依賴的還是這些東西，道理上難以一下子剝奪。實在應該用漸進的方式引導他們，慢慢開啟他們的智慧。所以燧人氏鉆木取火，把腥臊的食物變成熟食。』

【English Translation】 English version: The wise consider virtue to reside in simplicity and substance. The Buddha (Dharma King) imparts the Dharma to cease the cycle of suffering. Since there are myriad illnesses, there cannot be a single standard for medicine. Therefore, the number of Buddhist scriptures fills the heavenly library, and the verses accumulate in the dragon palace. Eight hundred million fragrant elephants (a metaphor for Bodhisattvas) bear the initial teachings but cannot fully carry them, and five thousand Arhats reading scattered flowers cannot encompass them all. How much more so are those precious scriptures, numerous as dust motes, and the profound words written in ink, which even the Bodhisattvas of the Tenth Ground (a stage of Buddhist practice) cannot fully comprehend, and countless beings observing for eight Ganges of sands cannot fathom their depths. Can the likes of Confucianism, Taoism, the School of Names, or Legalism compare to the gateway to the ocean of the Buddha's nature?

The young master said, 'The ancients said that verbose writing loses its essence, and shallow reasoning loses its substance. Now I understand. Even if Shakyamuni (Śākya) elucidates the meaning, the discussions of meditation and precepts, the spells and incantations, and the records and stories, they are merely a model for self-encouragement and cannot serve as the Five Constant Virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness) for governing the country. It is like a square hole and a round cassock, beautiful in form but lacking in practical use. Moreover, the Book of Documents teaches the Five Constant Virtues: benevolence, righteousness, propriety, wisdom, and trustworthiness. Compassion and non-killing are called benevolence; preventing harm and avoiding adultery are called righteousness; maintaining mindfulness and abstaining from alcohol are called propriety; clear discernment and non-stealing are called wisdom; and not speaking unlawfully is called trustworthiness. These five virtues cannot be easily compromised or abandoned for even a moment. The ruler follows them to govern the country, and the gentleman upholds them to establish himself. Their use is constant, hence they are called constant. Sir, your previous narration of Buddhism, with its slow speech and circuitous meaning, cannot but be astonishing and is too impractical. The Five Constant Virtues are the five planets in the sky, the five sacred mountains on earth, the five directions in space, the five viscera in the human body, and the five elements in things. Broadly speaking, nothing is not governed by them. Looking up and observing, looking down and examining, what could possibly surpass them?' Thereupon, the enlightened person listened and laughed, pondered for a long time, and slowly enlightened him, saying, 'The world says that a thousand gold pieces are easily overturned, but a single word is difficult to utter. Wasting words is futile, and I fear that you may slip up if you walk at night. I will reluctantly discuss the general outline again. According to Shen Yue (Shen Xiuwen)'s 'Treatise on Equalizing the Sages,' in the beginning of the era of Emperor Yan (Yán Hào), in the primordial period of chaos, people did not yet know how to eat grains, and they ate either meat or animal hides. Death would occur at any moment. Even with the virtuous efforts of the sages and their diligent assistance, life still depended on these things, and it was difficult to deprive them of them all at once. It was truly appropriate to guide them gradually and slowly open their wisdom. Therefore, Suirenshi invented fire by drilling wood, transforming raw and foul-smelling food into cooked food.'

既變。蓋佛教之萌兆也。君子曰。沈侯學綜玄儒理兼孔釋。匪斯人子奚有斯論乎。所以爾者。太昊本應聲大士。仲尼即儒童菩薩。先游茲土權行漸化。愍濟五濁宣佈五常。而吾子未訪所聞。今粗為陳其本。何者。佛初成道。近接下凡。爰開小教。因尸利而說三歸。因末伽而說五戒。為迦王而說十善。為長者而說六齋。此四者何耶。三歸勸其舍邪。五戒防其行惡。十善使其招貴。六齋令其得樂。釋名云。歸向也。戒止也。善嘉也。齋肅也。言三歸者。教其歸向三尊防止五欲。備延嘉貺肅敬容儀。則冥祇欣萃徴慶允洽者矣。一曰不殺。二謂不盜。三不邪淫。四不妄語。五不飲酒為五戒也。戒者。禁也。勒也。勒身口如馬著轡。禁情慾如猴帶鎖。智度論云。大惡病中戒為良藥。大恐怖中戒為守護。死闇冥中戒為明燈。三惡道中戒為橋樑。生死海中戒為大船也。夫不殺者。如負天蹐地之屬。圓首方足之儔。水陸山空胎卵濕化。語其種類凡有四生。一一生中皆有八萬四千形狀不等。然而人畜乃殊貴賤。云別至於颙颙怖死汲汲貪生。避苦以樂其身。求安以養其命。此情一種斯理萬均。何有枉害忠貞濫誅淳善。所以良士殲其神被髮趙同死大厲摶膺。邙阜積怨魂之悲。秦坑肆無辜之酷。乘舟之歌已作。黃鳥之詠徒哀。次則列圍㶚川從禽

【現代漢語翻譯】現代漢語譯本：既變，大概是佛教開始萌芽的徵兆吧。君子說：『沈侯學問貫通玄學儒學，理論兼顧孔子和釋迦牟尼的思想。如果不是這樣的人，怎麼會有這樣的論述呢？』之所以這樣說，是因為太昊本來就是應聲大士（觀世音菩薩的應化身），仲尼（孔子）就是儒童菩薩（過去曾為菩薩）。他們先來到這片土地，權宜地施行教化，逐漸引導人們。他們憐憫救濟五濁惡世的眾生，宣揚五常倫理。而您還沒有聽說過這些，現在我粗略地為您陳述它的根本。什麼是根本呢？佛陀最初成道時，爲了接近地獄凡人，於是開始宣講小乘教法。因為尸利（Sri，吉祥）而宣說三歸依，因為末伽（Magadha，摩揭陀國）而宣說五戒，為迦王（國王）而宣說十善業，為長者（富人）而宣說六齋日。這四者是什麼呢？三歸依勸導人們捨棄邪道，五戒防止人們作惡，十善使人們招致尊貴，六齋令人們獲得安樂。《釋名》中說：『歸，是歸向的意思；戒，是禁止的意思；善，是嘉美的意思；齋，是肅敬的意思。』說三歸依，是教導人們歸向佛法僧三寶，防止眼耳鼻舌身五種感官的慾望。具備延請嘉客的禮儀，保持肅敬的容貌儀態，那麼神靈就會欣悅地聚集，徵兆吉祥，心願達成。一曰不殺生，二曰不偷盜，三曰不邪淫，四曰不妄語，五曰不飲酒，這稱為五戒。戒，是禁止，是約束。約束身口意就像給馬套上韁繩，禁止情慾就像給猴子戴上鎖鏈。《智度論》中說：『在大的惡病中，戒是良藥；在大的恐怖中，戒是守護；在黑暗的死亡中，戒是明燈；在三惡道中，戒是橋樑；在生死苦海中，戒是大船。』不殺生，指的是像揹負天、腳踏地的一切眾生，凡是圓頭方足的生物，水陸空中的胎生、卵生、濕生、化生之類。說起種類，總共有四生，每一種生命中都有八萬四千種不同的形狀。然而人和動物有貴賤之分，即使是那些愚昧無知的動物，也知道恐懼死亡，急切地貪戀生存，躲避痛苦來使自己快樂，尋求安穩來養護自己的生命。這種情感是一樣的，這種道理是普遍適用的。怎麼能有冤枉殺害忠貞之士，濫殺淳樸善良之人的行為呢？所以良士被殺害，神靈被毀滅，伯趙同被殺死，大厲捶胸頓足而死，邙山積聚著冤魂的悲哀，秦坑中肆意屠殺無辜的人。乘船之歌已經響起，黃鳥的吟唱只是徒增哀傷。其次是列隊圍獵，從禽獸...

【English Translation】 English version: This change probably marks the beginning of the rise of Buddhism. A wise man said, 'Lord Shen's learning encompasses both Xuan (Daoist philosophy) and Confucianism, and his theories combine the ideas of Confucius and Sakyamuni (Buddha). If it weren't for such a person, how could there be such a discourse?' The reason for this is that Taihao (Fu Xi) was originally the manifestation of Mahasthamaprapta Bodhisattva (the Bodhisattva of Great Strength), and Zhongni (Confucius) was the embodiment of a Brahman child Bodhisattva (a Bodhisattva in a past life). They first came to this land, expediently implementing teachings and gradually guiding people. They compassionately relieved the suffering of beings in the five defilements (turbidities) and proclaimed the five constant virtues (benevolence, righteousness, propriety, wisdom, and trustworthiness). But you have not heard of these things, so now I will briefly explain its foundation to you. What is the foundation? When the Buddha first attained enlightenment, in order to approach ordinary people in the lower realms, he began to preach the Hinayana (Small Vehicle) teachings. Because of Sri (auspiciousness), he spoke of the Three Refuges; because of Magadha, he spoke of the Five Precepts; for King Kaja, he spoke of the Ten Virtuous Deeds; and for the elders (wealthy people), he spoke of the Six Fasting Days. What are these four? The Three Refuges encourage people to abandon evil paths, the Five Precepts prevent people from doing evil, the Ten Virtuous Deeds cause people to attract honor, and the Six Fasting Days allow people to obtain peace. The Explanation of Names says, 'Refuge means to take refuge; precept means to prohibit; virtue means to be good; fasting means to be respectful.' Speaking of the Three Refuges, it teaches people to take refuge in the Triple Gem (Buddha, Dharma, Sangha) and prevent the desires of the five senses (sight, hearing, smell, taste, touch). Possessing the etiquette of inviting honored guests and maintaining a respectful appearance and demeanor, then the spirits will joyfully gather, auspicious signs will appear, and wishes will be fulfilled. First is not killing, second is not stealing, third is not committing sexual misconduct, fourth is not lying, and fifth is not drinking alcohol; these are called the Five Precepts. Precept means to prohibit, to restrain. Restraining the body, speech, and mind is like putting reins on a horse, and prohibiting desires is like putting chains on a monkey. The Mahaprajnaparamita Sastra says, 'In great illnesses, precepts are good medicine; in great terrors, precepts are protection; in the darkness of death, precepts are a bright lamp; in the three evil realms, precepts are a bridge; in the sea of birth and death, precepts are a great ship.' Not killing refers to all beings who bear the sky and tread the earth, all creatures with round heads and square feet, whether born from wombs, eggs, moisture, or transformation in water, land, or air. Speaking of types, there are a total of four births, and in each life there are eighty-four thousand different forms. However, humans and animals have distinctions of nobility and baseness, and even those ignorant animals know to fear death and eagerly crave life, avoiding pain to make themselves happy and seeking peace to nourish their lives. This emotion is the same, and this principle is universally applicable. How can there be unjust killings of loyal and upright people, and indiscriminate killings of honest and kind people? Therefore, good men are killed, spirits are destroyed, Bo Zhao is killed together, Da Li beats his chest and dies, Mount Mang accumulates the sorrow of wronged souls, and the Qin pit wantonly slaughters innocent people. The song of the boat has already sounded, and the chant of the yellow bird only adds to the sorrow. Next is the lined-up hunting, following the birds and beasts...

夢澤。張羅亙野佈網連山。火逐嶺以高低。煙隨草而疏密。奔電之鷹爭舉。追風之馬競前。猿睹箭以虛驚。雁看弓而迥墜。洞胸達腋之痛。解脰陷腦之酸。奚獨喪蚌池空。遂使士狙林盡。加以垂絲曲渚下鉤深潭。獲朱鯉于河湍。收紫鱗于井谷。斯等並稟五常俱含四氣。同沾佛性共有神明。何忍陳此肉山樹茲炮烙。極鱗羽之命。盡芻豢之群。臛染指之黿。缹如朱之鱉。供何曾之盛饌。備婁護之珍羞。美彼心肝充其口腹。歡他燕爾樂我嘉賓。慶七德之光榮。悅九功之繁會。寔乃傷大慈之本意。故至聖以禁焉。所以飼魚長者睡感天花(見金光明經)救蟻沙彌冥延促算(見賢愚經也)爰致金剛之體。終為長壽之因(護法因緣得金剛體不殺果報為長命因。見涅槃金光明等經)此則永斷宿嫌。其德一也。言不盜者。盜跖之行舉世不容。樑上之頑是人皆患。囊裝無孑遺之貨。胠篋有絕本之貧。遂使布被莫充葛袍奚擬。長者慚寄口之累精民羞屠販之勞。豈止犯菜偷魚竊瓜私棗。兼以盜僧鬘物用常住財。惡求多求以利生利。曾無愧邑都不介懷。何獨帶累見前信。亦殃咎後世(智度論云一切諸眾生衣食以自活若奪若劫取。是名劫奪命)大聖慈愍制戒遏之。其德二也。言不邪淫者。敗德滅身淫辜為甚。所以妹妃亡夏妲后喪殷。褒姒之仆隆周。

麗姬之傾皇晉。神仙遭騎頸之辱。天廟致焚軀之災。故稱眾罪之根。是曰構殃之本。近乖梵世遠障菩提。斷而不行。其德三也。言不飲者。酒為亂本。亦稱狂藥。遍興三毒之愆。備造六根之釁。裸露形體咆哱言聲。貴賤悉欺親疏等罵。既梼既杌或哭或歌。殷王牛飲而喪朝。楚子虎酣以敗德。成都縈累月之醉。中山困千日之眠。體澒澒其如泥。心昏昏其似夜。三十五失過患並生(見智度論等)八萬四千塵勞俱起。現在遮智慧之業。將來獲愚癡之報。此罪最深。故佛不許。誠能奉戒獲福無窮。其德四也。言不妄者。口是禍媒舌稱斗本。能為伐身之斧。厥號眾惡之門。刀劍起咽喉之間。繩索居唇齒之際。語寒風足使翠柯零葉。談芳節能令槁木舒華。褒貶由其一言。生死出其三寸。友于因之以水火。室家為此而乖離。大害則滅族傾邦。小愆則危身致命。招未來之重報。結現在之深怨。實四過之根株。乃十惡之林藪。釋典述如鼻之誡。周廟書銅人之銘。福無以加。其德五也。

公子喜而對曰。鄙聞海無異鹹湯無異熱。仁者所談殺盜等戒。亦猶先王仁義之教也。終是眼目之異號。頭首之別名耳。將知殊途同歸百慮一致。斯之謂矣。五教已足何煩五戒。

通人曰。五教之職禁其現非。五戒之謨防其來過。五教事彰為罪(

【現代漢語翻譯】現代漢語譯本：麗姬的傾國傾城導致皇晉衰敗。神仙遭受被騎在脖子上的侮辱。天廟遭遇焚燒軀體的災難。所以說（飲酒）是各種罪惡的根源，是製造災禍的根本。近則違背清凈的梵天世界，遠則阻礙證得菩提。斷絕飲酒惡習並且身體力行，這是它的第三種功德。說到不飲酒，酒是禍亂的根源，也被稱為『狂藥』。它會普遍引發貪嗔癡三種毒害，完備地製造眼耳鼻舌身意六根的過失。飲酒後，人們形體醜陋，言語粗俗，無論貴賤都欺騙，親疏都謾罵。有時捶胸頓足，有時哭泣歌唱。殷紂王因為牛飲而喪失了朝政，楚莊王因為酒後失德而導致失敗。成都人沉溺於連續數月的醉酒，中山人困於長達千日的沉睡。身體昏沉沉的像爛泥一樣，內心昏暗暗的像黑夜一樣。《智度論》等經書中說，飲酒會引發三十五種過失，八萬四千種煩惱塵勞都會因此而生起。現在會遮蔽智慧的產生，將來會獲得愚癡的果報。這種罪過最深重，所以佛陀不允許飲酒。如果能夠真誠地奉持不飲酒的戒律，就能獲得無量的福報，這是它的第四種功德。說到不妄語，口是禍患的媒介，舌頭是爭鬥的根源。能成為砍伐自身的斧頭，被稱為各種罪惡的門戶。刀劍好像在咽喉之間，繩索好像在嘴唇牙齒之間。言語像寒風一樣足以使翠綠的樹木凋零落葉，談論像芳香的春風一樣能使枯槁的樹木舒展花朵。對人的褒獎或貶低都出自於一句話，人的生死也出自於這三寸舌頭。朋友之間會因此反目成仇，家庭會因此而分離。大的禍害會導致滅族亡國，小的過失也會危及自身性命。招來未來世的嚴重果報，結下現在世的深深怨恨。實在是四種口業過失的根源，是十種惡行的聚集地。《釋典》記載了像用鼻子聞氣味一樣導致墮落的教訓，《周廟》刻寫了銅人的銘文來警示後人。奉持不妄語的戒律，所獲得的福報沒有可以再增加的了，這是它的第五種功德。公子聽了很高興，回答說：『我聽說海水沒有不同的鹹味，湯沒有不同的熱度。仁者您所談論的殺盜等戒律，也就像古代聖王所教導的仁義一樣，終究只是眼目的不同名稱，頭和頸的不同稱謂罷了。要知道殊途同歸，百慮一致，說的就是這個道理。五教已經足夠了，何必還要五戒呢？』通人回答說：『五教的職責是禁止已經顯現的過錯，五戒的謀劃是防止未來可能產生的過失。五教所針對的是已經彰顯的罪行（

【English Translation】 English version: Liji's (name of a beautiful woman) allure led to the decline of the imperial Jin Dynasty. Immortals suffered the humiliation of being ridden on the neck. Temples faced the disaster of being burned. Therefore, it is said that (drinking alcohol) is the root of all sins and the source of misfortune. It violates the pure Brahma world in the near term and hinders the attainment of Bodhi in the long term. Abstaining from alcohol and practicing it diligently is its third merit. Speaking of not drinking, alcohol is the root of chaos and is also called 'mad medicine'. It universally triggers the three poisons of greed, hatred, and ignorance, and completely creates the faults of the six senses: eyes, ears, nose, tongue, body, and mind. After drinking, people's forms are ugly, their words are vulgar, they deceive regardless of status, and they curse both relatives and strangers. Sometimes they beat their chests and stamp their feet, sometimes they cry and sing. King Zhou of Yin lost his dynasty due to excessive drinking, and King Zhuang of Chu failed due to his immoral behavior after drinking. People in Chengdu indulged in months of continuous drunkenness, and people in Zhongshan were trapped in a thousand days of sleep. The body is as muddy as mud, and the heart is as dark as night. The Treatise on the Great Perfection of Wisdom and other scriptures say that drinking alcohol can cause thirty-five kinds of faults, and eighty-four thousand kinds of defilements and afflictions will arise from it. It obscures the generation of wisdom in the present and brings about the retribution of ignorance in the future. This sin is the deepest, so the Buddha does not allow drinking. If one can sincerely uphold the precept of not drinking, one can obtain immeasurable blessings, which is its fourth merit. Speaking of not lying, the mouth is the medium of disaster, and the tongue is the source of strife. It can become an axe to cut down oneself and is called the gateway to all evils. Swords seem to be between the throat, and ropes seem to be between the lips and teeth. Words are like cold winds that can cause green trees to wither and lose their leaves, and talk is like fragrant spring breezes that can make withered trees bloom. Praise or criticism of people comes from one sentence, and people's life and death also come from this three-inch tongue. Friends will turn against each other because of it, and families will be separated because of it. Great disasters can lead to the destruction of clans and the downfall of countries, and small faults can endanger one's own life. It brings about serious retribution in the future and creates deep resentment in the present. It is truly the root of the four verbal transgressions and the gathering place of the ten evils. The Buddhist scriptures record the lesson of falling due to smelling with the nose, and the Zhou Temple inscribed the inscription of the bronze man to warn future generations. There is no way to add to the blessings obtained by upholding the precept of not lying, which is its fifth merit. The young master was very happy and replied: 'I have heard that the sea has no different saltiness, and the soup has no different heat. The precepts of killing, stealing, etc., that you, the benevolent one, are talking about are like the teachings of benevolence and righteousness taught by the ancient sage kings. In the end, they are just different names for the eyes and different names for the head and neck. It should be known that different paths lead to the same destination, and a hundred thoughts lead to the same conclusion. That's what it means. The five teachings are enough, why bother with the five precepts?' The wise man replied: 'The duty of the five teachings is to prohibit the faults that have already appeared, and the plan of the five precepts is to prevent the faults that may arise in the future. The five teachings are aimed at the sins that have already been manifested (

言殺盜事露獲賊狀者官始結正而成罪也)五戒口動成辜。書但息其一刑。經乃遮其三報(謂現報生報后報)息一刑免一時之現罪。遮三報斷三世之來殃。亦如六宗七廟之義。三饔四郊之禮。時月朔望之奠。吉兇慶弔之羞。禮王制云。庶人薦韭以卵。薦麥以魚。薦黍以豚。薦稻以雁。諸侯用牛。大夫用羊。士用犬豕。祭天地以繭栗。饗宗廟角握。皆謂有故而私殺也。是以修其教不易其俗。齊其政不易其宜。教謂禮義。政謂刑禁。縱禮見其生不忍其死。聞其聲不取其肉。抑亦漸斷之談。未為極慈之訓。

原夫釋氏之教也。勸之以善。化之以仁。行不殺以止殺。斷其殺業。以斷殺故而民畏罪。王者為政。閉之以獄。齊之以刑。將殺以止殺。不斷殺業。以不斷故而民弗禁。智度論云。殺有十罪。一者心常懷毒世世不絕。二者眾生憎惡眼不喜見。三者常懷惡念思惟惡事。四者眾生惡之如見毒蛇。五者睡時心怖覺亦不安。六者常有惡夢。七者命終之時狂怖惡死。八者種短命業。九者身壞命終在泥犁中。十者若出為人常當貧窮短命矣。

夫懼十罪于將來。而殺自止。制五刑于現在。而過不懲(書防目下經遮未來)立驗目前此之謂也。法句經云。殺生求生去生道遠。提謂經云。不殺曰仁。仁主肝木之位。春陽之時萬物盡生

【現代漢語翻譯】現代漢語譯本：（如果因為殺人、盜竊的事情敗露，抓到了罪犯，官府才開始定罪，最終判決罪行成立。）五戒中關於口戒的規定，觸犯了就會構成罪過。法律條文只能免除一種刑罰，而佛經卻能阻止三種報應（指現世報、來世報和後世報）。免除一種刑罰，只能免除一時的現世罪過；阻止三種報應，就能斷絕三世的未來災禍。這也類似於六宗七廟的意義，三饔四郊的禮儀，時月朔望的祭奠，吉兇慶弔的禮物。禮王制中說，平民進獻韭菜配雞蛋，進獻麥子配魚，進獻黍米配豬肉，進獻稻米配大雁。諸侯用牛，大夫用羊，士用狗和豬。祭祀天地用板栗，祭祀宗廟用牛角包裹的肉。這些都說明了是因為有原因而私自宰殺牲畜。因此，要遵循他們的教化，不要改變他們的習俗；統一他們的政令，不要改變他們適宜的方式。教化指的是禮義，政令指的是刑禁。即使禮制上看到動物活著不忍心讓它們死去，聽到它們的聲音不忍心吃它們的肉，但也只是逐漸斷絕殺戮的說法，還不是最徹底的慈悲教誨。再說釋迦牟尼的教義，用善來勸導人們，用仁來教化人們，通過不殺來停止殺戮，斷絕殺生的行業。因為斷絕殺生，所以百姓畏懼罪過。君王治理國家，用監獄來禁錮人們，用刑罰來約束人們，用殺戮來停止殺戮，卻不能斷絕殺生的行業。因為不能斷絕殺生，所以百姓無法禁止殺戮。《智度論》中說，殺生有十種罪過：一是心中常常懷有毒害，世世代代不會斷絕；二是眾生憎恨厭惡，眼睛不喜歡看到；三是常常懷有惡念，思索惡事；四是眾生厭惡他，就像看到毒蛇一樣；五是睡覺時心中恐懼，醒來也不得安寧；六是常常做惡夢；七是臨終時狂亂恐懼，惡劣地死去；八是種下短命的因；九是身死命終后墮入地獄；十是如果轉生為人，常常會貧窮短命。如果畏懼將來的這十種罪過，殺戮自然就會停止。制定五刑來懲罰現在的罪過，過失就不會被縱容（法律條文只能防止眼前，佛經卻能阻止未來），這就是立竿見影的效果。《法句經》中說，殺生來求生存，離生存之道就越遠。《提謂經》中說，不殺叫做仁。仁對應肝臟和木的方位，在春陽之時萬物都生長。

【English Translation】 English version: (If the matter of murder and theft is exposed, and the thief is caught, the government will begin to convict and ultimately determine the crime.) In the Five Precepts, the precept against wrong speech incurs guilt if violated. Legal statutes can only remit one type of punishment, while the sutras can prevent three retributions (referring to present retribution, future retribution, and subsequent retribution). Remitting one punishment only avoids a temporary present crime; preventing three retributions severs future calamities for three lifetimes. This is similar to the significance of the Six Lineages and Seven Temples, the rituals of the Three Feasts and Four Sacrifices, the offerings on the first day of the month, the full moon, and seasonal festivals, and the gifts for auspicious and inauspicious occasions. The 'Rituals and Institutions' state that commoners offer chives with eggs, wheat with fish, millet with pork, and rice with geese. Lords use cattle, high officials use sheep, and scholars use dogs and pigs. Sacrifices to Heaven and Earth use chestnuts, and offerings to ancestral temples use horned animals. These all indicate private slaughter for specific reasons. Therefore, one should follow their teachings without changing their customs; unify their governance without altering their suitable ways. Teachings refer to rituals and righteousness, while governance refers to laws and prohibitions. Even if rituals show compassion by not bearing to see animals die and not eating their meat upon hearing their cries, it is still just a gradual cessation of killing, not the ultimate teaching of compassion. Furthermore, the teachings of Sakyamuni (釋迦牟尼，the founder of Buddhism) encourage goodness and transform people with benevolence, stopping killing through non-killing, and cutting off the karma of killing. Because of cutting off killing, the people fear sin. The king governs the country, confining people with prisons and restraining them with punishments, stopping killing with killing, but not cutting off the karma of killing. Because of not cutting off killing, the people cannot be prohibited from killing. The 'Mahaprajnaparamita Sastra' (智度論，Treatise on the Great Perfection of Wisdom) states that killing has ten sins: first, the mind always harbors poison, which will never cease for generations; second, sentient beings hate and detest it, and their eyes do not like to see it; third, one always harbors evil thoughts and contemplates evil deeds; fourth, sentient beings hate him as if seeing a poisonous snake; fifth, the mind is fearful when sleeping, and there is no peace when awake; sixth, one often has nightmares; seventh, at the time of death, one dies in madness and fear; eighth, one sows the seeds of a short life; ninth, after death, one falls into hell (泥犁，naraka); tenth, if one is reborn as a human, one will often be poor and short-lived. If one fears these ten sins in the future, killing will naturally stop. Establishing the five punishments to punish present sins will prevent faults from being tolerated (legal statutes can only prevent the present, while the sutras can prevent the future), which is called immediate effect. The 'Dhammapada' (法句經，Sayings on Law) states that seeking life through killing leads one far away from the path of life. The 'Tiwei Sutra' (提謂經，Name of a sutra) states that non-killing is called benevolence (仁，ren). Benevolence corresponds to the liver and the element of wood, and at the time of spring sunshine, all things grow.

。正月二月少陽用事。養育群品。好生惡殺殺者無仁。不邪曰義。義主肺金之位。七月八月少陰用事。外防嫉妒危身之害。記憶體性命竭精之患。禁私不淫。淫者無義。不飲酒曰禮。禮主心火之位。四月五月太陽用事。天下太熱萬物發狂。飲酒致醉心亦發狂。口為妄語亂道之本。身致危亡不盡天命。故禁以酒。酒者無禮。不盜曰智。智主腎水之位。十月十一月太陰用事。萬物收藏。盜者不順。天以得物藏之。故禁以盜。盜者無智。不妄曰信。信主脾土之位。三月六月九月十二月中央用事。制御四域惡口。傷人禍在口中。言出則殃至。氣發則形傷。危身速命。故禁以舌。舌者無信譬喻經云。安持凈戒馬巧捉堅轡勒。身被精進鎧。乃脫魔王賊。百句譬喻經云。五根之禍。劇于毒龍。過於醉象。五根納受。如海吞流。如火得薪。未嘗厭足。五根如箭。意想如弓。思念如矢。以五戒仗守護六根。如視逸馬。天地本起經云。劫初之時人食地肥。有一眾生。頓取五日之食。因制盜戒以禁之也。以食地肥而生貪慾。因制淫戒。以淫慾故。共相欺奪。因制殺戒。以求欲故。妄語諂曲。因制不妄語戒。以飲酒故。昏亂行非。因制酒戒。計五戒之興。其來已久。萌于天地之始。形於萬物之先。細入無間。大彌八極。眾生之父。人道之根。包括

【現代漢語翻譯】現代漢語譯本：正月和二月是少陽掌管時令，負責養育各種生物。喜好生命，厭惡殺戮，殺戮者就沒有仁愛之心。不邪惡就叫做義。義主管肺金的位置，對應七月和八月少陰掌管時令。對外要防止嫉妒帶來的危害，對內要謹防耗盡精力的隱患。禁止私通和淫亂，淫亂者就沒有道義。不飲酒就叫做禮。禮主管心火的位置，對應四月和五月太陽掌管時令。天下過於炎熱，萬物都變得狂躁。飲酒導致醉酒，心也變得狂亂。口出妄語是擾亂正道的根源，身體會遭遇危險，不能享盡天命。所以禁止飲酒，飲酒者就沒有禮節。不偷盜就叫做智。智主管腎水的位置，對應十月和十一月太陰掌管時令。萬物都收藏起來。偷盜是不順應天道的行為，天道要收藏萬物。所以禁止偷盜，偷盜者就沒有智慧。不虛妄就叫做信。信主管脾土的位置，對應三月、六月、九月和十二月中央掌管時令。要控制四方區域，避免惡語傷人，禍患在於口中。話說出口就會招致災禍，怒氣發作就會傷害身體，危害自身，縮短壽命。所以要禁止惡語傷人，惡語傷人者就沒有信用。《譬喻經》說：『安穩地持有清凈的戒律，就像善於駕馭馬匹的人巧妙地握緊韁繩。身上披著精進的鎧甲，才能脫離魔王的侵擾。』《百句譬喻經》說：『五根（眼、耳、鼻、舌、身）帶來的禍患，比毒龍還要劇烈，比醉象還要過分。五根的納受，就像大海吞噬流水，像火焰得到柴薪，永遠不會滿足。五根就像箭，意念就像弓，思念就像箭矢。用五戒作為屏障來守護六根（眼、耳、鼻、舌、身、意），就像看管脫韁的野馬。』《天地本起經》說：『劫初的時候，人們以地肥為食。有一個眾生，一次性拿取了五天的食物，因此制定了盜戒來禁止這種行為。因為食用地肥而產生貪慾，因此制定了淫戒。因為淫慾的緣故，互相欺騙搶奪，因此制定了殺戒。爲了滿足慾望，就說謊諂媚，因此制定了不妄語戒。因為飲酒的緣故，昏亂地做出不合規矩的事情，因此制定了酒戒。』總而言之，五戒的興起，由來已久，萌芽于天地之初，形成於萬物之先，細微到無間地獄，廣大到瀰漫八極。是眾生的父親，是人道的根本，包括了一切。

【English Translation】 English version: The first and second months are governed by Shaoyang (lesser yang), responsible for nurturing all living things. It favors life and detests killing; those who kill lack benevolence (ren). Not being evil is called righteousness (yi). Righteousness governs the position of lung-metal, corresponding to the seventh and eighth months governed by Shaoyin (lesser yin). Externally, guard against the harm of jealousy; internally, beware of the hidden danger of exhausting one's essence. Prohibit illicit affairs and promiscuity; those who are promiscuous lack righteousness. Not drinking alcohol is called propriety (li). Propriety governs the position of heart-fire, corresponding to the fourth and fifth months governed by Taiyang (greater yang). The world is excessively hot, and all things become frenzied. Drinking alcohol leads to drunkenness, and the mind also becomes frenzied. False speech is the root of disrupting the correct path; the body will encounter danger and not fulfill its natural lifespan. Therefore, alcohol is prohibited; those who drink alcohol lack propriety. Not stealing is called wisdom (zhi). Wisdom governs the position of kidney-water, corresponding to the tenth and eleventh months governed by Taiyin (greater yin). All things are stored away. Stealing is an act against the natural order, as Heaven stores away all things. Therefore, stealing is prohibited; those who steal lack wisdom. Not being false is called trustworthiness (xin). Trustworthiness governs the position of spleen-earth, corresponding to the third, sixth, ninth, and twelfth months governed by the center. Control the four regions, avoiding malicious speech that harms others; misfortune lies in the mouth. Words spoken will bring disaster; anger expressed will harm the body, endangering oneself and shortening one's life. Therefore, malicious speech is prohibited; those who engage in malicious speech lack trustworthiness. The Parable Sutra says: 'Securely holding pure precepts is like a skilled horseman skillfully holding the reins. Wearing the armor of diligence, one can escape the attacks of the demon king.' The Hundred Parable Sutra says: 'The harm brought by the five roots (eye, ear, nose, tongue, body) is more severe than a venomous dragon, more excessive than a drunken elephant. The reception of the five roots is like the ocean swallowing flowing water, like fire obtaining firewood, never satisfied. The five roots are like arrows, intention is like a bow, thought is like an arrow. Use the five precepts as a shield to guard the six roots (eye, ear, nose, tongue, body, mind), like watching over a runaway horse.' The Sutra on the Beginning of Heaven and Earth says: 'In the beginning of the kalpa (aeon), people ate earth-fat. There was a being who took five days' worth of food at once, therefore the precept against stealing was established to prohibit this behavior. Because of eating earth-fat, greed arose, therefore the precept against promiscuity was established. Because of promiscuity, they deceived and robbed each other, therefore the precept against killing was established. In order to satisfy desires, they lied and flattered, therefore the precept against false speech was established. Because of drinking alcohol, they became confused and acted improperly, therefore the precept against alcohol was established.' In summary, the rise of the five precepts has a long history, sprouting at the beginning of Heaven and Earth, forming before all things, subtle as the Avici Hell, vast as the eight extremes. It is the father of all beings, the root of the human path, encompassing everything.

三才。牢籠三世。含育群有。統御陰陽者也。四天王經云。一戒有五善神。若有歸向三寶守齋持戒。四王上啟天帝。天帝令二十五神營衛門戶。臨其命終往生天上云云。於是曳七寶之妙衣。羅百味之香食。明珠類月。美女如雲。花合花開。既無終始。目迎目送。自有周旋。魔化比丘經云。五戒人根。十善天種云云。言持五戒當得人身。修行十善必獲天報。十善者。所謂身三口四意業三種。合為十也。智度論云。無放口之四害。無恣身之三患。發菩提心經云。以此十戒防身口意。持身戒者。永斷一切殺盜淫行。不斷物命。不侵他財。不犯外色。又亦不為殺等因緣及其方便。不以杖木瓦石傷害眾生。若物屬他。他所受用一草一葉。不與不取。又亦未曾攀睞細色。於四威儀恭謹詳審。是名身戒。持口戒者。斷除一切妄言兩舌惡口綺語離間和合誹謗毀呰文飾言詞。及造方便惱觸於人。言必至誠柔軟忠信。言常饒益教化修善。是名口戒。持心戒者。除滅貪慾瞋恚邪見。常修軟心不作過罪。信是罪業得惡果報。思惟力故。不造眾惡。于輕罪中生極重想。設誤作者恐怖思悔。知恩報恩心無慳吝。樂作福德常以化他。恒生慈悲憐愍一切。是名心戒。持十善戒死得生天受上妙樂云云。是以披五色之云衣。曳三銖之綺服。質多樹下妙勝堂中

。隨天眾而優遊。步香園而容與。坐間一劫瞬頃千年。光華麗日月之輝。芬鬱美旃檀之氣。

育王經云。王令國中人民悉行十善持五戒。月六齋年三長齋。牛馬犬豬一切皆齋云云。

凈土經云。當持九齋。所謂歲三月六。九齋應九神除九惱。滅九惡愈九病。三齋出三界求三道。制三流斷三苦。治三毒塞三途應三尊。六齋制六情禁六賊。止六衰得六和。起六行成六德。

譬喻經云。天主帝釋敕四天王。以六齋日案行天下。伺求人間所造善惡。見大國王以十善四等治化天下。天主歡喜。即賜人王金輪千輻雕文刻鏤眾寶廁填光明洞達絕日月光金銀銅鐵凡四輪寶。空中自下。八斛明珠光焰如日。能除熱氣。在王宮中。復有女寶。從空而降。純肉無骨具滿女姿。腹圓不現。耳軟而垂。容態閑美。六十四變。𥇒毛青致。發澤不亂。能知王心應時供奉。奇異七寶水中涌出。寶馬八萬白象六牙。四大天王捉七寶瓶香湯灌頂。持天寶冠為王著之。王若行時七寶導前四兵從后云云。

又育王經云。育王夫人寶瓔二具珠衣千領。雖處王妃受天服御云云。所謂珠光列后玉女羅前。風生霧縠之裙。香起云羅之袖。大論云。奉戒持齋見得五利。刀不能傷毒不能害。火不能燒。水不能沒。於一切瞋恚怒害惡眾生中見者歡喜。

【現代漢語翻譯】現代漢語譯本：他們伴隨天眾悠閒自在，漫步在飄散著香氣的園林中，逍遙自得。坐著談論一劫的時間，感覺就像一瞬間，千年時光轉瞬即逝。他們的光華勝過日月的光輝，芬芳的氣息勝過旃檀的香味。

《育王經》中說，國王命令國內人民都奉行十善，持守五戒，每月持六齋日，每年持三個長齋日，牛、馬、犬、豬等一切眾生都持齋等等。

《凈土經》中說，應當持守九齋。所謂的歲三月六。九齋可以對應九神，消除九惱，滅除九惡，治癒九病。三齋可以脫離三界，求證三道，制止三流，斷除三苦，治理三毒，堵塞三途，對應三尊。六齋可以控制六情，禁止六賊，止息六衰，得到六和，發起六行，成就六德。

《譬喻經》中說，天主帝釋（Devanam Indra，佛教的護法神）命令四大天王（Caturmaharajakayikas，佛教的護法神）在六齋日巡視天下，伺察人間所造的善惡。如果見到大國王以十善和四等（四無量心）治理教化天下，天主就會非常歡喜，立即賜予人王金輪寶（cakraratna，轉輪聖王的七寶之一），有千輻輪輞，雕刻著花紋，鑲嵌著各種寶物，光明洞徹，超越日月的光芒，有金、銀、銅、鐵四種輪寶。從空中自然降下。還有八斛明珠，光焰如同太陽，能夠消除熱氣，在王宮之中。又有女寶（striratna，轉輪聖王的七寶之一），從空中降下，純粹是肉身，沒有骨頭，具備完美的女子姿態，腹部圓潤而不顯懷，耳朵柔軟而下垂，容貌姿態閑靜美好，能變化六十四種形態，汗毛青細，頭髮潤澤而不散亂，能夠了解國王的心意，隨時應時地供奉。奇異的七寶（saptaratna，轉輪聖王的七寶）從水中涌出。還有八萬匹寶馬，六牙白象。四大天王手持七寶瓶，用香湯為國王灌頂，拿著天寶冠為國王戴上。國王出行時，七寶在前面引導，四兵在後面跟隨等等。

又《育王經》中說，阿育王（Asoka，印度孔雀王朝的國王，佛教的護法）的夫人有兩套寶瓔，一千件珠衣，雖然身處王妃之位，享受天人的服飾等等。所謂的珠光排列在身後，玉女羅列在前面，風吹動霧縠製成的裙子，香氣從云羅製成的袖子中散發出來。《大智度論》中說，奉持戒律和齋戒可以獲得五種利益：刀不能傷害，毒不能侵害，火不能焚燒，水不能淹沒，在一切瞋恚怒害的惡眾生中，見到你的人都會心生歡喜。

【English Translation】 English version: They leisurely strolled with the heavenly beings, sauntering in fragrant gardens. Sitting and discussing a kalpa felt like a moment, a thousand years passing in an instant. Their radiance surpassed the brilliance of the sun and moon, and their fragrance exceeded the scent of sandalwood.

The Yu Wang Jing (Asoka Sutra) says: 'The king ordered the people of the country to practice the ten virtues, observe the five precepts, observe the six monthly fast days, and the three annual long fast days. Cattle, horses, dogs, pigs, and all living beings should fast, and so on.'

The Pure Land Sutra says: 'One should observe the nine fasts, namely, the three annual and six monthly fasts. The nine fasts correspond to the nine deities, eliminate the nine afflictions, extinguish the nine evils, and cure the nine diseases. The three fasts lead to liberation from the three realms, seeking the three paths, controlling the three flows, cutting off the three sufferings, curing the three poisons, blocking the three evil destinies, and corresponding to the three honored ones (Triratna). The six fasts control the six emotions, prohibit the six thieves, stop the six decays, obtain the six harmonies, initiate the six practices, and accomplish the six virtues.'

The Parable Sutra says: 'Devanam Indra (Lord of the Devas) ordered the Four Heavenly Kings (Caturmaharajakayikas) to patrol the world on the six fast days, observing the good and evil deeds done by humans. If they saw a great king governing and transforming the world with the ten virtues and the four immeasurables (Caturapramanas), the Lord of the Devas would be very pleased and immediately bestow upon the human king a golden wheel treasure (cakraratna), with a thousand spokes, carved with patterns, inlaid with various treasures, bright and clear, surpassing the light of the sun and moon, with four kinds of wheel treasures: gold, silver, copper, and iron. It would descend naturally from the sky. There would also be eight hu of bright pearls, with flames like the sun, able to dispel heat, in the royal palace. There would also be a woman treasure (striratna), descending from the sky, purely flesh, without bones, possessing the perfect form of a woman, with a round abdomen that is not apparent, soft and drooping ears, a calm and beautiful appearance, able to transform into sixty-four forms, with fine blue hair, and hair that is smooth and not messy, able to understand the king's mind and serve him at any time. Strange seven treasures (saptaratna) would emerge from the water. There would also be eighty thousand precious horses and white elephants with six tusks. The Four Heavenly Kings would hold seven treasure vases, pour fragrant water on the king's head, and place a heavenly treasure crown on the king's head. When the king traveled, the seven treasures would lead the way, and the four divisions of the army would follow behind, and so on.'

Furthermore, the Yu Wang Jing (Asoka Sutra) says: 'King Asoka's (Asoka) queen had two sets of precious necklaces and a thousand silk garments, and although she was in the position of a queen, she enjoyed the attire of the devas, and so on.' It was said that the pearl light was arrayed behind her, and the jade maidens were arranged in front of her. The wind stirred the mist-like skirts, and the fragrance arose from the cloud-like sleeves. The Mahaprajnaparamita-sastra says that observing precepts and fasting can bring five benefits: knives cannot harm, poison cannot injure, fire cannot burn, water cannot drown, and among all hateful, angry, and harmful evil beings, those who see you will rejoice.

譬喻經云。一日持齋有六十萬歲糧。得五種福。少病。身安。少淫。少睡。生天。

凈土經云。八王者。謂八節日也。言天王所奏文書一歲八出。故稱八王。此日最急。言歲終事畢考課結定。上言天帝三十二臣四鎮司命司錄閻羅所司神明聽察。疏記罪福不問尊卑。一月六奏。六齋日是。一歲三覆。即三長齋月也。今人左右肩上有左右契。左神男右神女。男神疏善女神疏惡。先前一日夜半上天。校定罪福各自求功。爭了罪福毛髮不差。如來大悲為拔彼苦。勸修齋戒令其得樂。余今明以語子。子當回也無違。勿為下士自取笑也。宋典云。文帝以元嘉中。問何侍中曰。范泰謝靈運云。六經本是濟俗。若性靈真要則以佛經為指南。文帝又云。如其率土之濱皆純此化。吾坐致太平矣。尚之對曰。臣聞自渡江已來。王導周顗宰輔之冠蓋。王蒙謝尚人倫之羽儀。郄超王謐等。或號絕倫或稱獨步。略數十人靡非時俊。清信之士無乏於時。竊謂釋氏之化無所不可。何者夫百家之鄉十人持五戒則十人淳謹。千室之邑百人修十善則百人和厚。傳此風訓已遍㝢內。編戶千萬則仁人百萬。夫能行一善則去一惡。去一惡則息一刑。一刑息於家則萬刑息於國。陛下所謂坐致太平也(凡人一日受八戒。則一日不殺生。而一日無殺罪。一日不偷盜。

【現代漢語翻譯】現代漢語譯本：《譬喻經》中說，一日持齋，可得六十萬歲之糧，並獲得五種福報：少病、身安、少淫慾、少睡眠、得生天。

《凈土經》中說，『八王』指的是八個節日。意思是天王所奏的文書一年有八次呈報。所以稱為『八王』。這些日子最為重要，意味著一年終了，所有事情都已完成，考課也已結束並確定。向上稟告天帝、三十二臣、四鎮、司命、司錄、閻羅以及所管的神明，聽取並考察記錄罪福，不分尊卑。一個月有六次奏報，即六齋日。一年有三次複查，即三個長齋月。現在人的左右肩膀上，有左右契，左邊是神男，右邊是神女。男神記錄善行，女神記錄惡行。在前一日的半夜昇天，校定罪福，各自爭取功德，爭論罪福，毫髮不差。如來大慈大悲，爲了拔除他們的痛苦，勸導他們修行齋戒，使他們得到快樂。我現在明白地告訴你，你要回報，不要違背。不要做下等之人，自取其辱。宋典記載，宋文帝在元嘉年間，問何侍中說，范泰、謝靈運認為，六經原本是用來治理世俗的，如果追求性靈的真諦，就要以佛經為指南。文帝又說，如果全國上下都純粹地信奉這種教化，我就可以安坐而致太平了。尚之回答說，我聽說自從東晉以來，王導、周顗是宰輔中的佼佼者，王蒙、謝尚是人倫的典範，郄超、王謐等人，有的被稱為絕倫，有的被稱為獨步，略數幾十人，沒有不是當時的俊傑。清信之士，從不缺乏。我認為佛教的教化無所不能。為什麼呢？如果一百戶人家的鄉村，有十個人持守五戒，那麼這十個人就會淳樸謹慎；如果一千戶人家的城鎮，有一百個人修持十善，那麼這一百個人就會和睦敦厚。這種風氣如果傳遍全國，一千萬戶人家中，就會有一百萬仁人。能夠行一件善事，就能去除一件惡事；去除一件惡事，就能減少一項刑罰；一項刑罰在家庭中消除，那麼萬項刑罰就能在國家中消除。這就是陛下所說的安坐而致太平啊！（凡人一日受持八戒，那麼一日就不會殺生，也就一日沒有殺生的罪過；一日不偷盜，（譯註：五戒：不殺生、不偷盜、不邪淫、不妄語、不飲酒。十善：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見。八戒：不殺生、不偷盜、不淫慾、不妄語、不飲酒、不著香花鬘，不香油涂身；不歌舞倡伎，不往觀聽；不坐臥高廣大床；不非時食。）

【English Translation】 English version: The Piyu Jing (Parable Sutra) says that observing a vegetarian fast for one day provides sustenance for six hundred thousand years and yields five blessings: few illnesses, bodily peace, reduced lust, less sleep, and rebirth in heaven.

The Pure Land Sutra says that the 'Eight Kings' refer to the eight festival days. It means that the documents presented by the Heavenly Kings are submitted eight times a year. Therefore, they are called the 'Eight Kings.' These days are the most important, signifying the end of the year, with all matters completed and assessments concluded and finalized. Reports are made to the Heavenly Emperor, the thirty-two ministers, the Four Guardians, the Director of Destinies (Siming), the Recorder (Silu), Yama (Yanluo), and the governing deities, who listen and examine the records of merits and demerits, without regard to status. There are six reports per month, which are the six fasting days. There are three reviews per year, which are the three long fasting months. Currently, people have left and right qi (contracts) on their left and right shoulders, with a male deity on the left and a female deity on the right. The male deity records good deeds, and the female deity records evil deeds. On the midnight of the previous day, they ascend to heaven, verifying merits and demerits, each striving for merit, arguing over merits and demerits without the slightest discrepancy. The Tathagata (如來) with great compassion, in order to relieve their suffering, encourages them to practice fasting and precepts, enabling them to attain happiness. I now clearly tell you, you should reciprocate and not disobey. Do not be a lowly person and bring ridicule upon yourself. The Song Dian (宋典, Song Dynasty Records) records that Emperor Wen of Song, during the Yuanjia era, asked He Shizhong, saying that Fan Tai and Xie Lingyun believed that the Six Classics were originally for governing the world, but if one seeks the true essence of the spirit, one should take the Buddhist scriptures as a guide. Emperor Wen also said, 'If the entire land were purely transformed by this teaching, I could sit and achieve great peace.' Shang Zhi replied, 'I have heard that since the crossing of the Yangtze River, Wang Dao and Zhou Yi have been the leaders among the prime ministers, and Wang Meng and Xie Shang have been the models of human relations. Xie Chao, Wang Mi, and others have been called unparalleled or unique. Counting a few dozen people, none were not outstanding talents of the time. Believers have never been lacking. I believe that the teachings of Buddhism are capable of everything. Why? If in a village of one hundred households, ten people observe the Five Precepts, then those ten people will be simple and cautious; if in a town of one thousand households, one hundred people cultivate the Ten Virtues, then those one hundred people will be harmonious and kind. If this practice spreads throughout the country, among ten million households, there will be one million benevolent people. Being able to perform one good deed removes one evil deed; removing one evil deed reduces one punishment; if one punishment is eliminated in a family, then ten thousand punishments will be eliminated in the country. This is what Your Majesty means by sitting and achieving great peace! (If an ordinary person observes the Eight Precepts for one day, then they will not kill for one day, and therefore will not have the sin of killing for one day; they will not steal for one day,

則一日無盜罪。一日敬三寶。則一日為善人。一日事二親。則一日為孝子。一日不妄語。則一日不失信。一日不綺語。則一日不失禮。一日不兩舌。則一日兄弟睦。一日不惡罵。則一日室家和。一身一日尚獲此功。況一月至十月。一年至十年。自作教他展轉相續。從一人以至百人。從一郡以至百郡。小善則閭閻士女。大善則卿相王公。校而言之。足以立身輔化匡國保家。若以此立身。無身不立。以此匡國無國不匡。乃得聖之遠圖。豈輔治之洪範也)公子曰。周孔設教。必導之以德齊之以刑。故有五刑之屬三千之罪。民猶罕遵法度多陷刑網。若依佛語護戒舍刑則日長奸盜。若存公用罰又偏負大慈。進退兩楹幸聞厥中。

通人曰。趙書云。石虎嘗問國師佛圖澄曰。佛法既不許殺罰。今為天下之主。非刑殺無以肅清海內。既違戒殺生。雖復事佛詎獲福耶。澄答曰。帝王事佛。當在體恭心順顯暢三寶。不為暴虐不害無辜。至於兇愚無賴非化所遷不能改惡且有罪不得不殺。有惡不得不刑。但當殺可殺刑可刑耳。若暴虐恣意殺害非罪。雖復傾財事佛。無解殃禍。愿陛下省欲興慈廣及一切。則佛教永隆帝祚方遠。石雖不能盡行而為益不少。

宋典云。文帝之世。外國沙門求那跋摩。導化之聲播於遐邇。以宋元嘉八年至於

【現代漢語翻譯】現代漢語譯本如果有一天沒有盜竊的行為，那麼這一天就沒有盜竊的罪過；如果有一天能夠尊敬三寶（佛、法、僧），那麼這一天就成爲了一個善良的人；如果有一天能夠侍奉父母，那麼這一天就成爲了一個孝順的子女；如果有一天不說謊，那麼這一天就沒有失去信用；如果有一天不說花言巧語，那麼這一天就沒有失去禮儀；如果有一天不挑撥離間，那麼這一天兄弟之間就能和睦相處；如果有一天不說惡毒的罵人的話，那麼這一天家庭就能和睦。一個人一天尚且能夠獲得這樣的功德，更何況一個月到十個月，一年到十年呢？自己行善，教導他人行善，輾轉相續，從一個人到一百個人，從一個郡到一百個郡。小的善行則能影響平民百姓，大的善行則能影響卿相王公。仔細衡量這些善行，足以立身處世，輔助教化，匡正國家，保衛家庭。如果用這些善行來立身，就沒有什麼不能成就的；用這些善行來匡正國家，就沒有什麼國家不能匡正的。這就能得到聖人的長遠謀劃，難道不是輔助治理國家的宏偉法則嗎？』公子說：『周公和孔子設立教化，必定用道德來引導，用刑罰來規範。所以有五刑的種類，三千條罪狀，百姓仍然很少遵守法度，大多陷入刑罰的羅網。如果按照佛所說的，守護戒律而廢除刑罰，那麼奸邪盜竊就會日益增長。如果保留公家的刑罰，又偏離了大慈大悲的教義。進退兩難，希望能聽到您的高見。』通人說：『《趙書》記載，石虎曾經問國師佛圖澄（Buddhatrata，意為佛的救護）說：『佛法既然不允許殺戮和刑罰，現在我作為天下的君主，不用刑罰殺戮就無法肅清海內。既然違背了戒殺的教義，即使信奉佛法，又怎麼能獲得福報呢？』佛圖澄回答說：『帝王信奉佛法，應當在于內心恭敬順從，顯揚三寶（佛、法、僧），不施行暴政，不傷害無辜。至於那些兇惡愚蠢、無所事事、無法教化、不能改過的人，而且犯有罪行，不得不殺；有罪惡不得不懲罰。但應當殺該殺之人，懲罰該懲罰之人。如果暴虐恣意，殺害無罪之人，即使傾盡家財信奉佛法，也無法消除災禍。』希望陛下減少慾望，興起慈悲，廣泛地施及一切眾生，那麼佛教就能永遠興隆，帝王的統治才能長遠。』石虎雖然不能完全做到，但還是從中獲益不少。《宋典》記載，文帝在位期間，外國沙門求那跋摩（Gunabhadra，功德賢）的教化之聲傳遍遠近。在宋元嘉八年到達。

【English Translation】 English version 『If there is no theft on one day, then there is no crime of theft on that day. If one can respect the Three Jewels (Buddha, Dharma, Sangha) for one day, then one becomes a good person for that day. If one serves one's parents for one day, then one becomes a filial child for that day. If one does not lie for one day, then one does not lose credibility for that day. If one does not use flowery language for one day, then one does not lose etiquette for that day. If one does not speak with a double tongue for one day, then brothers will be harmonious for that day. If one does not use abusive language for one day, then the family will be harmonious for that day. If one person can gain such merit in one day, how much more so from one month to ten months, from one year to ten years? One cultivates goodness oneself, teaches others to cultivate goodness, and this continues to spread, from one person to a hundred people, from one prefecture to a hundred prefectures. Small acts of goodness can influence ordinary people, while great acts of goodness can influence high officials and royalty. Carefully considering these good deeds, they are sufficient to establish oneself, assist in education, rectify the country, and protect the family. If one uses these good deeds to establish oneself, there is nothing that cannot be achieved; if one uses these good deeds to rectify the country, there is no country that cannot be rectified. This will achieve the far-reaching plans of the sages, and is it not the grand principle of assisting in governance?』 The prince said, 『The Duke of Zhou and Confucius established teachings, and they certainly guided people with virtue and regulated them with punishment. Therefore, there are the categories of the five punishments and three thousand crimes, yet the people still rarely follow the law and often fall into the net of punishment. If we follow what the Buddha says, guarding the precepts and abolishing punishment, then wickedness and theft will increase daily. If we retain public punishment, then we deviate from the teachings of great compassion. It is difficult to advance or retreat. I hope to hear your insightful opinion.』 The learned man said, 『The Book of Zhao records that Shi Hu once asked the national teacher Buddhatrata (Buddhatrata, meaning 'Buddha's protection') , saying, 『Since the Buddhist teachings do not allow killing and punishment, now that I am the ruler of the world, I cannot pacify the country without punishment and killing. Since I violate the precept against killing, even if I believe in Buddhism, how can I obtain blessings?』 Buddhatrata replied, 『When emperors believe in Buddhism, they should be respectful and obedient in their hearts, and manifest and promote the Three Jewels (Buddha, Dharma, Sangha), not practice tyranny, and not harm the innocent. As for those who are fierce, foolish, idle, unteachable, and unable to reform, and who have committed crimes, they must be killed; evil must be punished. But one should only kill those who deserve to be killed and punish those who deserve to be punished. If one is tyrannical and kills innocent people at will, even if one spends all one's wealth on believing in Buddhism, one cannot eliminate disasters.』 I hope that Your Majesty will reduce desires, arouse compassion, and extend it widely to all beings, so that Buddhism can flourish forever and the emperor's rule can be long-lasting.』 Although Shi Hu could not fully do this, he still benefited from it a lot. The Song Code records that during the reign of Emperor Wen, the voice of the foreign Shramana Gunabhadra (Gunabhadra, meaning 'Virtuous Merit') spread far and wide. He arrived in the eighth year of the Yuanjia era of the Song Dynasty.

建鄴。文帝勞問慇勤。又因言曰。弟子常欲持戒不殺以身殉物不獲從志。法師不遠萬里來化此國。將何以教之。跋摩對曰。夫道在心不在事。法由己非由人。且帝王與匹夫所修各異。匹夫身賤名劣言令不威。若不克己苦躬將何為用。帝王以四海為家。萬民為子。出一嘉言則士女以悅。布一善政則人神以和。刑不夭命役無勞力。則使風雨適時寒暖應節。百穀滋繁桑麻郁茂。如此持齋齋亦大矣。如此不殺德以眾矣。寧在闕半日之餐。全一禽之命。然後方為弘濟耶。帝大喜焉。嘗試論之。可為永鑒。必能存至治之本者。當坐朝問道奉法無親。寬猛相資威惠兼舉。弘通三寶憐愍四生。則百姓畏而愛之。九有不嚴斯治。周官無以陳其薄效。洪範不足比其玄功。

公子問曰。奉佛能有益者。何故三方云撓四海鼎沸。行道轉經而無福耶。

通人對曰。趙書云。晉軍出臨淮泗。人情危懼莫知所之。石虎瞋曰。吾之奉佛供僧而更致外寇。佛無神也。澄明旦早入虎以事問澄。澄因對曰。王過去世為大商主。至罽賓寺常供大眾。會中有六千羅漢。吾此微軀亦豫斯會。時得道人謂吾曰。此主人命盡當更受雞身。后霸晉地今得為王。豈非福耶。疆場軍寇國之常耳。何為怨謗三寶夜興毒念乎。虎乃悟而愧焉。仁王經云。佛告波斯匿王。

【現代漢語翻譯】現代漢語譯本：建鄴（今南京）。文帝（指當時的皇帝）慇勤地慰問鳩摩羅什。又趁機說道：『弟子我常常想持戒不殺生，甚至以身殉物，但未能如願。法師您不遠萬里來到我國弘揚佛法，請問該如何教導我？』鳩摩羅什回答說：『道在於心，不在於事；佛法由自己做主，不是由別人決定。況且帝王與普通百姓所修行的各有不同。普通百姓地位卑賤，名聲低微，言語沒有威懾力，如果不剋制自己，嚴格要求自己，又能有什麼用呢？帝王以天下為家，百姓為子女，說出一句嘉言，百姓就會喜悅；頒佈一項善政，人神都會和諧。刑罰不輕易奪人性命，徭役不使百姓勞累，那麼就能使風調雨順，寒暖適時，五穀豐登，桑麻茂盛。這樣持齋，齋戒的功德就很大了；這樣不殺生，恩德就普及大眾了。難道一定要減少半天的飲食，保全一隻鳥的性命，然後才算是弘揚慈悲嗎？』文帝聽后非常高興。可以嘗試著討論這些道理，可以作為永久的借鑑，一定能夠儲存國家長治久安的根本。應該勤于朝政，詢問治國之道，信奉佛法而沒有親疏之別，寬容和嚴厲相互補充，威嚴和恩惠同時施行，弘揚佛法，憐憫一切眾生，那麼百姓就會既敬畏又愛戴您。如果天下太平，沒有戰事，那麼周朝的官制也無法陳述您的微薄功績，洪範也無法比擬您的玄妙功德。公子問道：『信奉佛法如果真能帶來益處，為什麼現在四面八方戰亂不斷，天下動盪不安？修行佛道，誦讀經書，反而沒有福報呢？』通達事理的人回答說：『《趙書》中記載，晉軍出兵臨近淮河、泗水，百姓人心惶惶，不知該怎麼辦。石虎（後趙的建立者）生氣地說：『我信奉佛法，供養僧侶，反而招致外敵入侵，看來佛是沒有神力的。』鳩摩羅什第二天一早去見石虎，石虎把這件事告訴了他。鳩摩羅什於是回答說：『大王您過去世是一位大商人，曾到罽賓寺（Kashmir monastery）供養大眾，當時有六千羅漢，我這個微小的身軀也參與了那次盛會。當時有位得道之人對我說：『這位施主命終后將轉世為雞，之後將稱霸晉地，如今您能成為國王，這難道不是福報嗎？』邊境戰事是國家常有的事情，為什麼要怨恨誹謗三寶（佛、法、僧），在夜晚產生惡毒的念頭呢？』石虎聽后才醒悟過來，感到慚愧。《仁王經》中說，佛告訴波斯匿王（Prasenajit）。』

【English Translation】 English version: Jianye (present-day Nanjing). Emperor Wen (referring to the emperor at the time) diligently inquired after Kumārajīva. He then took the opportunity to say, 'Your disciple has always wanted to uphold the precepts of not killing, even to the point of sacrificing myself for living beings, but I have not been able to fulfill this wish. Dharma Master, you have come from afar to propagate the Dharma in our country. How should you teach me?' Kumārajīva replied, 'The Way lies in the heart, not in deeds; the Dharma is determined by oneself, not by others. Moreover, what emperors and common people cultivate is different. Common people are of low status, their reputation is insignificant, and their words lack authority. If they do not restrain themselves and strictly demand of themselves, what use can they be? Emperors take the world as their home and the people as their children. If they utter a word of praise, the people will rejoice; if they enact a good policy, humans and gods will be in harmony. If punishments do not easily take lives and corvée labor does not burden the people, then the weather will be favorable, the temperature will be appropriate, the five grains will be abundant, and the mulberry and hemp will flourish. To observe a fast in this way, the merit of the fast is great; to abstain from killing in this way, the virtue will extend to all. Must one reduce half a day's meal and save the life of a bird, and then be considered to be promoting compassion?' Emperor Wen was very pleased after hearing this. We can try to discuss these principles, which can serve as a permanent reference and will surely preserve the foundation of the country's long-term stability. One should be diligent in court affairs, inquire about the way to govern the country, believe in the Dharma without favoritism, supplement leniency with strictness, and implement both majesty and grace. Promote the Three Jewels (Buddha, Dharma, Sangha) and have compassion for all living beings, then the people will both fear and love you. If the world is peaceful and there are no wars, then the Zhou dynasty's official system cannot describe your meager achievements, and the Hong Fan cannot compare to your profound merits. The prince asked, 'If believing in the Buddha can truly bring benefits, why are there constant wars and turmoil everywhere now? Why is it that practicing the Dharma and reciting scriptures does not bring blessings?' A person who understands the principles replied, 'The Book of Zhao records that when the Jin army approached the Huai and Si rivers, the people were in a state of panic and did not know what to do. Shi Hu (the founder of the Later Zhao) angrily said, 'I believe in the Buddha and make offerings to monks, but instead I have invited foreign enemies. It seems that the Buddha has no divine power.' Kumārajīva went to see Shi Hu early the next morning, and Shi Hu told him about this. Kumārajīva then replied, 'Your Majesty, in your past life you were a great merchant who went to the Kashmir monastery (罽賓寺) to make offerings to the masses. At that time, there were six thousand Arhats, and I, in my humble body, also participated in that gathering. At that time, an enlightened person said to me, 'This benefactor will be reborn as a chicken after his life ends, and then he will dominate the land of Jin. Now that you have become a king, is this not a blessing?' Border wars are common occurrences in a country. Why do you resent and slander the Three Jewels (三寶) and harbor evil thoughts at night?' Shi Hu then woke up and felt ashamed. The Renwang Sutra says that the Buddha told King Prasenajit (波斯匿王).'

一切國土安立萬姓。快樂皆由般若波羅蜜。是故付囑諸國王。不付囑四部眾。何以故。無王力故。此閻浮提有十六大國。五百中國。十千小國。其國土中有七種難。一切國王為是難故。講讀般若七難即滅。七福即生。萬姓安樂。帝王歡喜。云何為七難。一者日月失度時節反逆。或赤日出黑日出。二三四五日出。或日蝕無光。或日輪一重二三四五重輪現。當變怪時讀誦此經。二者二十八宿失度。金星彗星輪星鬼星。火星水星刀星風星。南斗北斗五鎮大星。一切國主星三公星百官星。如是星等各各變現。亦讀此經。三者大火燒國萬姓燒盡。或鬼火龍火天火山火。人火木火賊火變怪。亦讀此經。四者大水漂沒百姓。時節反逆冬雨夏雪。冬時雷電霹靂。六月雨冰霜雹。雨赤水黑水青水。雨土山石雨沙礫石。江河逆流浮山流石。如是變時。亦讀此經。五者大風吹殺萬姓。國土山河樹木一時滅沒。非時大風黑風赤風青風天風地風火風。如是變時。亦讀此經。六者地國土亢陽炎火洞然萬草亢旱五穀不登土地赫然萬姓滅盡。如是變時。亦讀此經。七者四方賊來侵國內外賊起火賊水賊風賊鬼賊。百姓荒亂刀兵劫起。如是怪時。亦讀此經。是名七難。禳七難法。當作九色幡長九丈。九色華高二丈。千枝燈高五丈。九玉巾作七寶案七寶高座。

【現代漢語翻譯】現代漢語譯本：一切國土的安立和萬民的快樂都源於般若波羅蜜（Prajnaparamita，智慧的完美）。因此，我將此法付囑給各位國王，而不是四部眾（比丘、比丘尼、優婆塞、優婆夷），這是因為國王擁有強大的力量。在這閻浮提（Jambudvipa，我們所居住的世界）有十六個大國，五百個中國，一萬個小國。這些國家中存在七種災難。所有國王爲了消除這些災難，應當講讀般若波羅蜜，七難即可消除，七福隨即降生，萬民安樂，帝王歡喜。什麼是七難呢？第一難是日月執行失常，時序顛倒錯亂，或者出現紅日、黑日，或者同時出現兩三個甚至四五個太陽，或者發生日蝕而太陽失去光芒，或者太陽周圍出現一重、兩重、三重、四重甚至五重光環。當出現這些變異怪象時，應當讀誦此經。第二難是二十八星宿執行失常，金星、彗星、輪星、鬼星、火星、水星、刀星、風星、南斗星、北斗星、五鎮大星，以及一切國主星、三公星、百官星等，這些星辰各自出現異常變化時，也應當讀誦此經。第三難是大火焚燒國家，萬民被燒盡。或者出現鬼火、龍火、天火山火、人火、木火、賊火等變異怪象，也應當讀誦此經。第四難是大水淹沒百姓。時序顛倒錯亂，冬天降雨，夏天降雪，冬天出現雷電霹靂，六月降雨、冰霜、冰雹，降下紅色的水、黑色的水、青色的水，降下泥土、山石、沙礫石，江河倒流，山體漂浮，石頭流動。當出現這些變異時，也應當讀誦此經。第五難是大風吹殺萬民，國家、山河、樹木一時之間全部滅沒。出現非時節的大風，黑風、赤風、青風、天風、地風、火風。當出現這些變異時，也應當讀誦此經。第六難是國土乾旱，酷熱的火焰燃燒，草木枯萎，五穀不登，土地乾裂，萬民滅絕。當出現這些變異時，也應當讀誦此經。第七難是四方盜賊入侵，國內國外盜賊蜂起，發生火災、水災、風災、鬼怪作祟。百姓驚慌失措，刀兵劫難發生。當出現這些怪異現象時，也應當讀誦此經。這就是所謂的七難。禳除七難的方法是：製作九色幡，長九丈；製作九色花，高二丈；製作千枝燈，高五丈；製作九玉巾，設定七寶案和七寶高座。

【English Translation】 English version: The establishment of all lands and the happiness of all people arise from Prajnaparamita (the Perfection of Wisdom). Therefore, I entrust this teaching to all kings, and not to the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas), because kings possess great power. In this Jambudvipa (the world we live in) there are sixteen great kingdoms, five hundred middle kingdoms, and ten thousand small kingdoms. Within these kingdoms, there are seven calamities. All kings, in order to eliminate these calamities, should recite and expound the Prajnaparamita, and the seven calamities will be extinguished, the seven blessings will arise, the people will be peaceful and happy, and the emperors will rejoice. What are the seven calamities? The first calamity is when the sun and moon lose their proper course, and the seasons are reversed. Or when red suns or black suns appear, or when two, three, four, or five suns appear simultaneously, or when a solar eclipse occurs and the sun loses its light, or when one, two, three, four, or five halos appear around the sun. When these strange phenomena occur, this sutra should be recited. The second calamity is when the twenty-eight constellations lose their proper course. When Venus, comets, wheel stars, ghost stars, Mars, Mercury, knife stars, wind stars, the Southern Dipper, the Northern Dipper, and the five great planets, as well as the stars of all rulers, the three dukes, and the hundreds of officials, each manifest abnormal changes, this sutra should also be recited. The third calamity is when great fires burn the country, and all the people are burned to ashes. Or when strange phenomena such as ghost fires, dragon fires, heavenly fires, human fires, wood fires, and thief fires occur, this sutra should also be recited. The fourth calamity is when great floods inundate the people. When the seasons are reversed, when it rains in winter and snows in summer, when there is thunder and lightning in winter, when it rains, frost, and hail in the sixth month, when red water, black water, and blue water fall, when earth, mountains, stones, gravel, and pebbles fall, when rivers flow backward, and when floating mountains and flowing stones appear. When these changes occur, this sutra should also be recited. The fifth calamity is when great winds kill the people, and the country, mountains, rivers, and trees are all destroyed at once. When untimely great winds, black winds, red winds, blue winds, heavenly winds, earth winds, and fire winds occur. When these changes occur, this sutra should also be recited. The sixth calamity is when the land is parched, and scorching flames burn, the grass and trees wither, the five grains do not ripen, the land is cracked, and all the people are exterminated. When these changes occur, this sutra should also be recited. The seventh calamity is when thieves from all directions invade, and domestic and foreign thieves rise up, and when fires, floods, winds, and ghosts cause trouble. The people are panicked, and the calamity of swords and weapons arises. When these strange phenomena occur, this sutra should also be recited. These are the so-called seven calamities. The method for averting the seven calamities is to make nine-colored banners, nine fathoms long; to make nine-colored flowers, two fathoms high; to make a thousand-branched lamp, five fathoms high; to make nine jade cloths, and to set up a seven-treasure table and a seven-treasure high seat.

置經案上。於七寶帳中其國王等燒香散華。日日供養如事父母如事帝釋云云。若未來世國王護持三寶者。我使五大力菩薩往護其國。一名金剛吼菩薩。手持千寶相輪。二名龍王吼菩薩。手持金輪燈。三名無畏十力吼菩薩。手持金剛杵。四名雷電吼菩薩。手持千寶羅網。五名無量力吼菩薩。手持五千劍輪。並五千大神王等。往護彼國作大利益。當立其形像而供養之云云。夫水積浮船風積運鳥。護國土者須憑五力(天龍鬼神人為五力也)匪唯世策獨恃六軍五力。必幽顯同心。故獲安隱。六軍或表裡殊計。便致危亡。所以降伏修羅。遠因般若。招延豐樂。近寄寶冥。但能依王論正論以字民(出金光明仁王等經)奉日藏月藏而寧國。務興七善增長三氣。則有五千大將各振劍輪。四大夜叉俱領神眾。敬順佛語守護人王(大集經月藏分云。佛以震旦國土付囑毗首羯磨天子。迦毗羅夜叉大將。須摩那龍王。雙目大天女等。各將眷屬主領神兵共護震旦。所有斗諍怨仇。忿競言訟。兩陣交戰。饑饉疾病。非時風雨。冰寒毒熱。悉令休息。令我法眼得久住故。紹三寶種不斷絕故。三種精氣得增長故云云。王者用心則無不果也)星辰流景而正行。日月重光以合度。陰陽和而無變。雨水浹以應時。有感斯通無靈不契。至如業稱過現福說重輕。但

非定報皆可攘也。終不徒然。枉為功德。

辯正論卷第一大正藏第 52 冊 No. 2110 辯正論

辯正論卷第二

唐沙門釋法琳撰

三教治道篇第二(下)

公子問曰。竊覽道門齋法。略有二等。一者極道。二者濟度。極道者。洞神經云。心齋坐忘至極道矣。濟度者。依經有三錄七品。三錄者。一曰金錄。上消天災保鎮帝王。正理分度大平天下。二曰玉錄。救度兆民改惡從善。悔過謝罪求恩請福。三曰黃錄。拔度九玄七祖。超出五苦八難。救幽夜求嘆之魂。濟地獄長悲之罪。七品者。一者洞神齋。求仙保國之法。二者自然齋。學真修身之道。三者上清齋。入聖升虛之妙。四者指教齋。救疾攘災之急。五者塗炭齋。悔過請命之要。六者明真齋。拔幽夜之識。七者三元齋。謝三官之罪。此等諸齋或一日一夜。三日三夜。七日七夜。具如儀典。其外又六齋十直甲子庚申本命等齋。通用自然齋法。坐忘一道。獨超生死之源。濟度十齋。同離哀憂之本。始末研尋其功甚大。其間威儀軌式堂宇壇場。法象玄虛備諸楷則。衣冠容止濟濟鏘鏘。朝揖敬拜儼然齋肅。旋行唱贊真氣自然。燒香花華神儀郁在。身心俱致感應必臻。賓主同諧自符景福。明真儀云。安一長燈。上安九火置中央。以

【現代漢語翻譯】非定業的報應都可以消除，最終不會徒勞無功，白費了所做的功德。

《辯正論》卷第一大正藏第 52 冊 No. 2110 《辯正論》

《辯正論》卷第二

唐朝沙門釋法琳撰

三教治道篇第二(下)

公子問道：『我略微瞭解道教的齋法，大概有兩種：一是極道，二是濟度。極道，正如《洞神經》所說：『心齋坐忘，達到極道。』濟度，依據經典有三錄七品。三錄是：一是金錄，消除天災，保佑帝王，匡正治理，使天下太平；二是玉錄，救度百姓，改惡從善，懺悔過錯，請求恩惠和福報；三是黃錄，超度九玄七祖，脫離五苦八難，拯救幽冥中哀嘆的靈魂，救濟地獄中長久悲傷的罪魂。七品是：一是洞神齋，是祈求成仙和保衛國家的方法；二是自然齋，是學習真理和修身養性的途徑；三是上清齋，是進入聖境和升入虛空的奧妙之法；四是指教齋，是救治疾病和消除災難的緊急之法；五是塗炭齋，是懺悔過錯和改過自新的重要方法；六是明真齋，是拔除幽冥之識的方法；七是三元齋，是謝罪三官的齋法。這些齋法，或者一日一夜，或者三日三夜，或者七日七夜，具體內容都記載在儀典中。此外還有六齋、十直、甲子、庚申、本命等齋，通用自然齋法。坐忘這一方法，能夠超脫生死的根源。濟度這十齋，能夠共同脫離哀傷憂愁的根本。從始至終研究這些齋法，其功德非常大。其中威儀軌式、堂宇壇場、法象玄虛，具備各種規範法則。衣冠容止，整齊莊重。朝拜敬拜，莊嚴肅穆。旋繞誦唱，真氣自然。焚香獻花，神聖的儀容充滿其中。身心都達到極致，感應必定到來。賓主都和諧一致，自然符合美好的福報。』《明真儀》中說：『安放一盞長明燈，上面安放九個燈火，置於中央，用來……』

【English Translation】 Non-fixed retribution can be averted. Ultimately, it will not be in vain, nor will the merit be wasted.

Bian Zheng Lun (Treatise on Distinguishing the Correct) Volume 1 Taisho Tripitaka Volume 52, No. 2110, Bian Zheng Lun

Bian Zheng Lun Volume 2

Composed by Shramana Shi Falin of the Tang Dynasty

Chapter 2 (Part 2): On the Governance of the Three Teachings

The young master asked: 'I have briefly studied the fasting methods of Taoism, which are roughly of two types: one is the ultimate path (Ji Dao), and the other is deliverance (Ji Du). The ultimate path, as the Dong Shen Jing (Scripture of Penetrating the Spirits) says, is 'to purify the mind and sit in oblivion to reach the ultimate path.' Deliverance, according to the scriptures, has three records and seven grades. The three records are: first, the Golden Record (Jin Lu), which eliminates heavenly disasters, protects emperors, rectifies governance, and brings great peace to the world; second, the Jade Record (Yu Lu), which saves the people, transforms evil into good, repents of faults, and seeks grace and blessings; third, the Yellow Record (Huang Lu), which delivers the nine ancestors and seven generations, frees them from the five sufferings and eight difficulties, saves the souls lamenting in the dark realms, and relieves the sins of those in the long-lasting sorrow of hell. The seven grades are: first, the Dong Shen Fast (Dong Shen Zhai), which is the method for seeking immortality and protecting the country; second, the Natural Fast (Zi Ran Zhai), which is the path for learning the truth and cultivating oneself; third, the Upper Purity Fast (Shang Qing Zhai), which is the subtle method for entering the realm of the saints and ascending to the void; fourth, the Instruction Fast (Zhi Jiao Zhai), which is the urgent method for curing diseases and averting disasters; fifth, the Charcoal Fast (Tu Tan Zhai), which is the essential method for repenting of faults and reforming oneself; sixth, the Illumination Fast (Ming Zhen Zhai), which is the method for removing the consciousness of the dark realms; seventh, the Three Origins Fast (San Yuan Zhai), which is the fast for atoning for the sins against the Three Officials (San Guan). These fasts may last for one day and one night, three days and three nights, or seven days and seven nights, as detailed in the rituals. In addition, there are the Six Fasts, the Ten Direct Fasts, the Jiazi Fast, the Gengshen Fast, and the Natal Year Fast, all of which use the Natural Fast method. The method of sitting in oblivion can transcend the source of birth and death. These ten deliverance fasts can jointly escape the root of sorrow and grief. Studying these fasts from beginning to end, their merit is very great. Among them, the dignified rituals, halls, altars, and the profound Dharma images all possess various norms and rules. The attire and demeanor are orderly and solemn. The prostrations and worship are dignified and reverent. The circumambulation and chanting are natural with true energy. The burning of incense and offering of flowers fill the space with sacred presence. When body and mind reach their utmost, the response will surely come. Guests and hosts are in harmony, naturally conforming to auspicious blessings.' The 'Ming Zhen Yi' (Ritual of Illumination) says: 'Place a long-burning lamp, with nine flames on top, in the center, to...'

照九幽長夜之府。正月一日八日十四日十五日十八日二十三日二十四日二十八日二十九日三十日夜中安一長燈令高九尺。於一燈上燃九燈火。上照九玄。其佛家娑羅藥師度星方廣等齋。威儀軌則本無法象。世人並見何所表明。

通人謂曰。余結髮從師早經庠塾。備觀百氏躬習三玄。爰自開闢迄于漢魏。不聞王者奉道為國家建三錄之齋。攘天災行七品之法。若言其法早行世者。昔洪水滔天四民昏墊。炎威鑠石六合洞然。當爾之時。豈所不以道齋往救。眼看狼狽若是者乎。若救而得者。其文昌釋羑武發疾瘳。復應是齋力所致乎。如其救不得者。豈復不是道齋虛妄乎。余嘗歷觀道經備詳其要。見玄中經云。道士受戒及符錄。皆置五嶽位設酒脯再拜。又案三張之法。春秋二分祭灶祠社。冬夏兩至同俗祠祀先亡。及受治錄兵符社契。皆言將軍吏兵之事。又見上元金錄簡文威儀自然經云。上元總真。中元總仙。下元總神。常清朝向本命迴心。禮三十三天者。搖頭以兩手指天。鳳翔各九回。手摩額案兩肩后拭兩目案鼻兩邊上下兩孔。各七過受錄。用上金五兩素絲五兩食米五升薪五束。或用金人金镮金龍金魚銀人銀镮銀筒銀榼等。莫不廣陳金玉多費繒彩。但肆貪求之術。未聞出要之方。何者竊尋道士陸修靜妄加穿鑿制此齋儀。意

【現代漢語翻譯】現代漢語譯本：照亮九幽長夜的府邸。正月初一、初八、十四、十五、十八、二十三、二十四、二十八、二十九、三十的夜晚，安置一盞高九尺的長明燈。在一盞燈上點燃九盞燈火，向上照耀九玄（道教指天的最高處）。那些佛家的娑羅（śāla，樹名）、藥師（Bhaiṣajya-guru，藥師佛）、度星、方廣等齋戒，威儀軌則本來就沒有法象。世人全都看見了，這表明了什麼呢？

通達之人說：『我從小就跟隨老師學習，很早就進入學校讀書。廣泛閱讀諸子百家的著作，親自研究三玄（道家經典）。從天地開闢到漢魏時期，沒有聽說過哪位君王信奉道教，為國家建立三錄的齋戒，消除天災，施行七品的法事。如果說這種法事早就流行於世，那麼過去洪水滔天，百姓陷入困境；炎熱的太陽熔化了石頭，天地間一片火熱。在那個時候，難道不應該用道教的齋戒來救助嗎？眼看著人們如此狼狽。如果救助有效，那麼文昌（星名）被釋放、姬發（周武王）生病痊癒，難道也是這種齋戒的力量所致嗎？如果救助無效，難道不是道教齋戒的虛妄嗎？我曾經詳細閱讀道經，詳盡瞭解其中的要義。看到《玄中經》中說，道士接受戒律和符箓，都要設定五嶽（五大名山）的位置，擺設酒肉祭品，再三拜祭。又根據三張（指張陵及其子孫）的法術，春秋二分時節祭祀灶神和社神，冬夏至日像世俗一樣祭祀死去的親人。以及接受治理的文書、兵符、社契，都說的是將軍和士兵的事情。又看到《上元金錄簡文威儀自然經》中說，上元節總管真仙，中元節總管地仙，下元節總管水神。經常在清晨朝拜本命星，迴心向善。禮拜三十三天（佛教用語，指欲界六天、色界十八天、無色界四天）時，搖頭，用兩手指向天空，像鳳凰飛翔一樣各轉九次。用手摩擦額頭，按壓兩肩，向後擦拭，擦拭兩眼，按壓鼻子兩邊的上下孔，各七次，接受符箓。用上等黃金五兩、白色絲綢五兩、食用米五升、柴火五束。或者用金人、金環、金龍、金魚，銀人、銀環、銀筒、銀壺等。無不大量陳列金玉，耗費大量的絲綢綵緞，只是爲了滿足貪婪的手段，沒有聽說過有什麼脫離苦海的辦法。這是因為我私下認為道士陸修靜（南朝道士）胡亂穿鑿附會，制定了這種齋戒儀式，意圖是……』

【English Translation】 English version: Illuminating the mansions of the Ninefold Darkness and Long Night. On the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth nights of the first month, set up a long-burning lamp nine chi (Chinese foot, unit of length) in height. Upon this lamp, light nine flames, illuminating the Nine Heavens (Jiǔ Xuán, highest realm in Taoism). The Buddhist fasts such as Śāla (śāla, tree name), Bhaiṣajya-guru (Bhaiṣajya-guru, Medicine Buddha), Star Crossing, and Fang Guang, their majestic rituals originally have no Dharma image. The people all see this, what does it signify?

A knowledgeable person says: 'I followed a teacher from a young age and entered school early. I have extensively read the works of the Hundred Schools of Thought and personally studied the Three Mysteries (Taoist classics). From the beginning of the world to the Han and Wei dynasties, I have never heard of a king who revered Taoism and established the Three Records fast for the country, eliminating natural disasters and performing the Seven Grades of rites. If it is said that this kind of rite has long been practiced in the world, then in the past, when floods raged and the people were in distress, when the scorching sun melted stones and the world was ablaze, at that time, shouldn't Taoist fasts have been used to save them? Seeing people in such a miserable state. If the rescue was effective, then the release of Wenchang (Wenchang, a star deity) and the recovery of Ji Fa (King Wu of Zhou) from illness, was it also due to the power of this fast? If the rescue was ineffective, isn't it the vanity of the Taoist fast? I have carefully read the Taoist scriptures and understood their essence in detail. I saw in the Xuanzhong Jing that when Taoist priests receive precepts and talismans, they must set up the positions of the Five Sacred Mountains (Wǔ Yuè, five famous mountains), arrange wine and meat offerings, and bow repeatedly. Also, according to the methods of the Three Zhangs (referring to Zhang Ling and his descendants), during the spring and autumn equinoxes, they sacrifice to the Kitchen God and the Earth God, and on the winter and summer solstices, they worship deceased relatives like ordinary people. And the documents of governance, military talismans, and community contracts that are received all speak of generals and soldiers. I also saw in the Shangyuan Jinlu Jianwen Weiyi Ziran Jing that the Shangyuan Festival governs the True Immortals, the Zhongyuan Festival governs the Earth Immortals, and the Xiayuan Festival governs the Water Gods. One should often worship one's natal star in the morning and turn one's heart towards goodness. When worshiping the Thirty-Three Heavens (Buddhist term, referring to the six heavens of the desire realm, the eighteen heavens of the form realm, and the four heavens of the formless realm), one shakes one's head and points to the sky with both hands, turning nine times like a phoenix flying. One rubs one's forehead, presses one's shoulders, wipes backwards, wipes one's eyes, and presses the upper and lower holes on both sides of the nose, seven times each, to receive talismans. Five taels of top-quality gold, five taels of white silk, five sheng of edible rice, and five bundles of firewood are used. Or gold figures, gold rings, gold dragons, gold fish, silver figures, silver rings, silver tubes, silver pots, etc., are used. All of them display a large amount of gold and jade, and spend a large amount of silk and satin, only to satisfy greedy means, and have not heard of any way to escape the sea of suffering. This is because I privately believe that the Taoist Lu Xiujing (Taoist of the Southern Dynasties) arbitrarily fabricated and pieced together this fast ritual, intending to...'

欲王者遵奉其法。屬梁武啟運。道化不行。何以知之。案梁武先世事道。潛龍之日親奉老子。至天監三年既得自在。四月八日出敕舍道。修靜不勝憤恨。於是遂與門徒及邊境亡命。叛入高齊。又傾金玉贈諸貴游。托以襟期冀興道法。文宣帝令曇顯法師挫其鋒銳。修靜神氣頓盡結舌不言。其徒爾日並皆舍邪歸正。求哀出家。未發心者敕令染剃。具如別傳所載。時有偏執儒生。厥姓劉氏。自稱漢末黃巾之裔。近承修靜左道之餘聞通人出修靜叛梁所由敘入齊被戮之狀。乃勃然作色攘臂而起勵聲言曰。夫子大人言何容易可不聞乎。造次於是則顛沛於是。尋三錄七品並出靈寶自然洞神等教。獨超生死之源。同離憂苦之本。傳之在昔行者登仙。是以入道之士。冠冕服章佩符帶印。操持簡錄接奉仙庭。扇古道而佐明時。修無為而崇上德。進則動飆輪而登金闕。轉飛蓋而游玉京。退則開小善而救三塗。運大慈而濟六道。此其狀也。

通人謂曰。夫言尚浮華。語非實錄。猶牝雞靡司晨之用。陶犬無守夜之功。何者檢諸古史逖聽先儒。不聞靈寶之名。未記天尊之說。討其根起。皆是張陵偽經之所傳也。其末學道士管見儒流不測所之奉以為實。亦未詳道士之號從何而來。若能聞已勤行。當爲子說。通人之言未止。儒生懅而應曰。余聞珠

【現代漢語翻譯】現代漢語譯本：如果君王想要遵奉道法，正值梁武帝開始推行道教。如果道教教化沒有得到推行，又該如何得知呢？根據記載，梁武帝的先輩信奉道教，在他還未發跡之時就親自侍奉老子。等到天監三年，他已經掌握權力，在四月八日頒佈詔令捨棄道教。修靜（Kou Qianzhi，北魏末、北齊道士，新天師道改革者）對此感到非常憤恨，於是就和他的門徒以及邊境的逃亡者一起，叛逃到高齊。他還用金銀珠寶賄賂那些有權勢的人，希望他們能夠支援道教的復興。文宣帝命令曇顯法師挫敗他的銳氣，修靜頓時神氣全無，結舌不語。他的門徒們也紛紛捨棄邪道，歸正，請求出家。對於那些還沒有發心的人，文宣帝下令剃度他們。這些事情都詳細地記載在別的傳記中。當時有一個偏執的儒生，姓劉，自稱是漢末黃巾軍的後代，最近聽說了修靜的左道餘孽的事情，聽說了通人講述的修靜叛梁逃入北齊被殺的事情，於是勃然大怒，揮舞著手臂站起來，大聲說道：『聖人的話怎麼能隨便說呢？難道沒聽說過嗎？即使在倉促之間也要遵循道義。』尋三錄七品（道教經書名）都出自靈寶自然洞神等教，能夠超越生死之源，脫離憂愁痛苦的根本。過去傳承道法的人，頭戴官帽，身穿官服，佩戴符箓，手持簡牘，迎接仙庭的旨意。他們宣揚古老的道義，輔佐開明的時代；修習無為之道，崇尚高尚的品德。進可以駕馭飆輪，登上金闕；轉動飛蓋，遊覽玉京。退可以開啟小善，拯救三塗；執行大慈悲，救濟六道。這就是他們的狀態啊。通人說：『你的言語華而不實，說的不是真實的歷史。就像母雞沒有司晨的作用，陶土做的狗沒有守夜的功勞一樣。為什麼這麼說呢？查閱古代史書，遠聽古代儒者的言論，沒有聽說過靈寶這個名字，沒有記載過天尊的說法。追溯它的根源，都是張陵（張道陵，東漢末年道士，天師道創始人）偽造的經書所傳的。那些末流的道士，見識淺薄，不瞭解儒家的學說，就把它當成真實的，也沒有詳細瞭解道士的稱號是從哪裡來的。如果能夠聽了我的話就努力去做，我應當為你解說。』通人的話還沒說完，儒生就憤怒地回答說：『我聽說珠

【English Translation】 English version: If a king desires to follow the Dao, it was during the reign of Emperor Wu of Liang that Daoism began to flourish. If the teachings of Daoism are not being promoted, how can we know? According to records, Emperor Wu of Liang's ancestors believed in Daoism, and he personally served Laozi (Lao Tzu, founder of Taoism) before he rose to power. When he gained power in the third year of the Tianjian era, he issued an edict on April 8th to abandon Daoism. Kou Qianzhi (a Daoist of the late Northern Wei and Northern Qi dynasties, reformer of the New Celestial Masters' Daoism) was very resentful of this, so he and his disciples, along with fugitives from the border, defected to the state of Gao Qi. He also bribed influential people with gold and jade, hoping they would support the revival of Daoism. Emperor Wenxuan ordered the Dharma Master Tanxian to thwart his momentum, and Kou Qianzhi was immediately dispirited and speechless. His disciples also abandoned the heretical path and returned to the right path, requesting to become monks. For those who had not yet made up their minds, Emperor Wenxuan ordered them to be tonsured. These events are recorded in detail in other biographies. At that time, there was a biased Confucian scholar, surnamed Liu, who claimed to be a descendant of the Yellow Turban Army of the late Han Dynasty. He recently heard about the remnants of Kou Qianzhi's heterodox teachings, and heard the learned man's account of Kou Qianzhi's rebellion against Liang, his escape to Northern Qi, and his subsequent execution. He was enraged, waved his arms, and stood up, exclaiming: 'How can the words of a sage be spoken lightly? Have you not heard that even in haste, one must adhere to righteousness?' The Xun San Lu Qi Pin (name of Daoist scriptures) all come from the Lingbao Natural Dongshen teachings, which can transcend the source of life and death and escape the root of sorrow and suffering. In the past, those who inherited the Dao wore official hats and robes, carried talismans, and held tablets, receiving the decrees of the celestial court. They promoted the ancient Dao and assisted the enlightened era; they cultivated the Way of Non-Action and revered noble virtues. Advancing, they could ride the whirlwind and ascend to the Golden Gate; turning the flying canopy, they could tour the Jade Capital. Retreating, they could initiate small acts of kindness and save the Three Wretched Realms; practicing great compassion, they could save the Six Paths. This is their state. The learned man said: 'Your words are flowery and insubstantial, not based on true history. Like a hen that has no use for crowing at dawn, a clay dog has no merit in guarding the night. Why do I say this? Examining ancient history books and listening to the words of ancient Confucian scholars, I have never heard of the name Lingbao, nor have I recorded the teachings of the Celestial Venerable. Tracing its origins, it is all transmitted from the forged scriptures of Zhang Ling (Zhang Daoling, a Daoist of the late Eastern Han Dynasty, founder of the Celestial Masters' Daoism). Those inferior Daoists, with their shallow knowledge, do not understand Confucianism and take it as real, nor do they know where the title of Daoist comes from. If you can listen to my words and strive to practice them, I should explain it to you.' Before the learned man finished speaking, the Confucian scholar angrily replied: 'I have heard that pearls

育於水銅生於石。取者委之傳者迷之。若不委而傳。竊為夫子不取也。三閭有言曰。道可受而不可傳。其斯謂矣。今對夫子略敘大宗。案道教眾經。並云。初應一氣號曰大羅。在三清之表。置玄都玉京玉城金闕。天尊治在其中。寶玄經云。自然應化有十種號。一號自然。二號無極。三號大道。四號至真。五號太上。六號老君。七號高皇。八號天尊。九號玉帝。十號陛下。統領一切立君臣之道。正一經云。上化三清以置仙真。聖王三公九卿二十七大夫八十一。元士一百二十。曹局千二百。仙官各治宮府。天曹普領星辰日月。分文垂象。令地獄天子則而像之。故云。人法地。地法天。天法道。道法自然。是以先代聖君皆法此為治。又從一氣化生三氣。以應三君(言三君者。從三氣生道者氣也)靈寶九天生神章云有天寶君。是大洞神。靈寶君。是洞玄神。神寶君。是洞真神。天寶丈人則天寶君之祖。氣丈人是混洞太元高上玉皇之氣。九萬九千九十九億萬氣后。至龍漢元年化生。天寶君出書。時號高上。太有玉清宮。靈寶丈人即靈寶君之祖。氣丈人是赤混太元無上玉靈之氣。九萬九千九百九十萬氣后。至龍漢開圖化生。靈寶君經一劫至赤明元年。出書度人。時號上清。玄都玉京七寶紫微宮。神寶丈人即神寶君之祖。氣丈人是冥

【現代漢語翻譯】現代漢語譯本：育於水銅，生於石。取得它的人會隱瞞，傳授它的人會迷惑。如果不是真正理解就傳授，那就是竊取老師的成果，老師是不會贊同的。三閭大夫屈原有話說：『道可以領悟，卻難以言傳』，說的就是這個道理。現在我向您簡要敘述大宗的道理。根據道教眾多經典記載，最初的一氣被稱為大羅（Dàluó，道教最高境界），位於三清（Sānqīng，道教對玉清、上清、太清三位天尊的合稱）之上，設定了玄都玉京（Xuándū Yùjīng，神仙居住的都城），玉城金闕（Yùchéng Jīnquè，神仙居住的宮殿）。天尊（Tiānzūn，對神仙的尊稱）就在其中治理。寶玄經記載，自然應化有十種稱呼：一是自然，二是無極（Wújí，道教哲學概念，指宇宙本源），三是大道（Dàdào，宇宙執行的規律），四是至真，五是太上（Tàishàng，對老子的尊稱），六是老君（Lǎojūn，即老子），七是高皇，八是天尊，九是玉帝（Yùdì，道教神祇，天界統治者），十是陛下。統領一切，建立君臣之道。《正一經》記載，上化三清以設定仙真，聖王三公九卿二千大夫八十一元士一百二十，曹局一千二百，仙官各自治理宮府。天曹普遍統領星辰日月，劃分紋理，垂示形象，讓地獄天子傚法。所以說，人傚法地，地傚法天，天傚法道，道傚法自然。因此，先代的聖君都傚法這個道理來治理國家。又從一氣化生三氣，以應三君（所說的三君，是從三氣而生的道）。《靈寶九天生神章》記載，有天寶君（Tiānbǎo Jūn，道教神祇），是大洞神；靈寶君（Língbǎo Jūn，道教神祇），是洞玄神；神寶君（Shénbǎo Jūn，道教神祇），是洞真神。天寶丈人（Tiānbǎo Zhàngrén，道教神祇）是天寶君的祖先，氣丈人是混洞太元高上玉皇之氣，經過九萬九千九百九十九億萬氣后，到龍漢元年化生天寶君，出書，當時號稱高上，太有玉清宮。靈寶丈人是靈寶君的祖先，氣丈人是赤混太元無上玉靈之氣，經過九萬九千九百九十萬氣后，到龍漢開圖化生靈寶君，經歷一劫到赤明元年，出書度人，當時號稱上清，玄都玉京七寶紫微宮。神寶丈人是神寶君的祖先，氣丈人是冥...

【English Translation】 English version: It is nurtured in water copper and born from stone. Those who obtain it conceal it, and those who transmit it are confused by it. If one transmits it without truly understanding, it is like stealing from the teacher, which the teacher would not approve of. Sanlü (Sānlǘ, a title for Qu Yuan) has said: 'The Dao (Dào, the Way) can be comprehended but not fully conveyed.' This is what he meant. Now, I will briefly describe the Great Ancestor to you. According to numerous Daoist scriptures, the initial Qi (Qì, vital energy) is called Daluo (Dàluó, the highest realm in Daoism), located above the Three Purities (Sānqīng, the Three Pure Ones, highest deities in Daoism), where Xuandu Yujing (Xuándū Yùjīng, the capital where immortals reside), Jade City Golden Palace (Yùchéng Jīnquè, palaces where immortals reside) are established. The Celestial Worthy (Tiānzūn, a respectful title for deities) governs within. The Baoxuan Scripture states that natural transformation has ten names: first is Nature, second is Wuji (Wújí, the limitless, the origin of the universe in Daoist philosophy), third is the Great Dao (Dàdào, the principle of the universe), fourth is Utmost Truth, fifth is Supreme Elder (Tàishàng, a respectful title for Laozi), sixth is Lord Lao (Lǎojūn, Laozi), seventh is High Emperor, eighth is Celestial Worthy, ninth is Jade Emperor (Yùdì, the ruler of Heaven in Daoism), and tenth is Your Majesty. They govern everything and establish the way of ruler and subject. The Zhengyi Scripture states that the Three Purities are transformed to establish immortals and perfected beings, with holy kings, three dukes, nine ministers, two thousand grand masters, eighty-one primordial scholars, one hundred and twenty bureaus, and twelve hundred offices, each immortal official governing their respective palaces. The Celestial Bureau universally governs the stars, sun, and moon, dividing patterns and displaying images, so that the emperors of the lower realm may emulate them. Therefore, it is said that humans follow the earth, the earth follows heaven, heaven follows the Dao, and the Dao follows nature. Thus, the sage rulers of past dynasties all followed this principle in governing the country. Furthermore, from one Qi are transformed three Qi, corresponding to the Three Lords (the Three Lords are said to be the Dao born from the three Qi). The Lingbao Nine Heavens Genesis Scripture states that there is the Heavenly Treasure Lord (Tiānbǎo Jūn, a Daoist deity), who is the Great Cavern God; the Numinous Treasure Lord (Língbǎo Jūn, a Daoist deity), who is the Cavern Mystery God; and the Divine Treasure Lord (Shénbǎo Jūn, a Daoist deity), who is the Cavern Truth God. The Heavenly Treasure Measure (Tiānbǎo Zhàngrén, a Daoist deity) is the ancestor of the Heavenly Treasure Lord, and the Qi Measure is the Qi of the Chaotic Primordial Supreme Jade Emperor, after ninety-nine million nine hundred ninety-nine billion Qi, in the first year of Longhan, the Heavenly Treasure Lord was transformed and born, and he issued scriptures, at that time called Supreme, the Great Jade Purity Palace. The Numinous Treasure Measure is the ancestor of the Numinous Treasure Lord, and the Qi Measure is the Qi of the Scarlet Chaotic Primordial Supreme Jade Spirit, after ninety-nine million nine hundred ninety thousand Qi, in the Longhan opening map, the Numinous Treasure Lord was transformed and born, after one kalpa, in the first year of Chiming, he issued scriptures to save people, at that time called Supreme Purity, the Xuandu Jade Capital Seven Treasure Purple Micro Palace. The Divine Treasure Measure is the ancestor of the Divine Treasure Lord, and the Qi Measure is the Dark...

寂玄通無上玉靈之氣。九萬九千九百九十萬氣后。至赤明元年化生。神寶君經二劫至上皇元年出書。時號三皇。洞神太清太極宮。又言。此三號雖年殊號異。本同一也。仍分為玄元始三氣而治三寶。即三氣之尊神(自然懺謝儀云。臣等歸命東方無極太上靈寶天尊。臣今仰謝東方九無清天太清玄元無上三天無極大道太上老君太上丈人帝君大帝君上皇老君二十九真人七十二聖高玄真君九老仙都君九氣丈人始清天真東華玉寶高辰大司上相青童君元老九玄主仙真人千二百官君太清玉陛下青帝九氣玉門神仙四司真人諸天至極上聖太神。下謝東卿無極世界五嶽四瀆神仙正真九叩頭九搏頰也)洞神經云。有三三皇。故曰九皇。是初三皇虛無空同之變化。次三皇是玄元始之應變。后三皇是三元之變。以為三臺化形接物。此九皇者並是大道妙用應化相生。及五帝行化。其次三王代代習真莫不法道。又云。三界二十八天之上。次四民天。從四民天到太清境。從太清境到上清境。從上清境到玉清境。從玉清境方至無上大羅。乃登極果。應化宮臺難以言說。謂為道中之道。又是天尊之位處七映之宮。居九華之殿。坐金床而悅性。憑玉機以恬神。玉女軿羅仙童侍衛。分判善惡決斷死生。凡是鬼神莫不崇仰。為天中之主。蓋聖者之尊。惟鬼惟神可信

【現代漢語翻譯】現代漢語譯本：寂玄通無上玉靈之氣，經歷了九萬九千九百九十萬氣之後，到了赤明元年才化生。神寶君經歷了二劫，到了上皇元年才出書。當時稱他們為三皇，居住在洞神太清太極宮。還有一種說法是，這三個稱號雖然年份不同，稱號各異，但本質上是同一個。仍然分為玄元始三氣來治理三寶。也就是三氣之尊神（自然懺謝儀中說：『臣等歸命東方無極太上靈寶天尊。臣現在仰謝東方九無清天太清玄元無上三天無極大道太上老君太上丈人帝君大帝君上皇老君二十九真人七十二聖高玄真君九老仙都君九氣丈人始清天真東華玉寶高辰大司上相青童君元老九玄主仙真人千二百官君太清玉陛下青帝九氣玉門神仙四司真人諸天至極上聖太神。下謝東卿無極世界五嶽四瀆神仙正真九叩頭九搏頰也』）。《洞神經》中說，有三三皇，所以稱為九皇。最初的三皇是虛無空同的變化，其次的三皇是玄元始的應變，最後的三皇是三元的變。認為三臺星化形來接觸事物。這九皇都是大道妙用應化相生，以及五帝施行教化。其次的三王，世代修習真道，沒有不傚法道的。又說，三界二十八天之上，是四民天。從四民天到太清境，從太清境到上清境，從上清境到玉清境，從玉清境才到達無上大羅，於是登上了極果。應化宮臺難以用語言描述，稱之為道中之道。又是天尊的地位，處在七映之宮，居住在九華之殿，坐在金床上而喜悅本性，依靠玉機來安定精神。有玉女車隊羅列，仙童侍衛。分判善惡，決斷生死。凡是鬼神沒有不崇敬仰慕的。是天中的主宰，是聖者中的至尊，只有鬼神可以相信。

【English Translation】 English version: The Qi of Jixuan (寂玄) communicates with the supreme Jade Spirit. After ninety-nine million nine hundred ninety thousand Qi, it transformed and was born in the first year of Chiming (赤明). Shenbaojun (神寶君) went through two kalpas (劫), and in the first year of Shanghuang (上皇) he published a book. At that time, they were called the Three Sovereigns, residing in the Dong Shen Taiqing Taiji Palace (洞神太清太極宮). It is also said that although these three titles differ in years and names, they are essentially the same. They are still divided into the Xuan (玄), Yuan (元), and Shi (始) three Qi to govern the Three Treasures. That is, the Supreme Gods of the Three Qi (The Natural Repentance Ritual says: 'Your servants take refuge in the Limitless Supreme Spiritual Treasure Heavenly Venerable of the East. Your servants now reverently thank the Ninefold Clear Heaven of the East, the Taiqing Xuanyuan Supreme Three Heavens, the Limitless Great Dao, the Supreme Laozi, the Supreme Zhangren Emperor, the Great Emperor, the Supreme Emperor Laozi, the Twenty-nine Realized Ones, the Seventy-two Sages, the High and Mysterious True Sovereign, the Nine Elders Immortal Capital Sovereign, the Nine Qi Zhangren, the Beginning Clear Heavenly True One, the Donghua Jade Treasure High Chen Great Secretary Prime Minister, the Green Boy Sovereign, the Yuanlao Nine Mysteries Master Immortal, the Realized One, the Thousand Two Hundred Officials Sovereign, the Taiqing Jade Majesty, the Green Emperor, the Nine Qi Jade Gate Divine Immortal Four Secretaries Realized Ones, all the Heavens' Utmost Holy Great Gods. Below, we thank the Eastern Qing Limitless World, the Five Sacred Mountains, the Four Great Rivers, the Divine Immortals, the Righteous Ones, bowing nine times and striking the cheeks nine times'). The Dongshen Jing (洞神經) says that there are three sets of Three Sovereigns, hence the Nine Sovereigns. The first Three Sovereigns are the transformations of emptiness and nothingness. The second Three Sovereigns are the responses of Xuan, Yuan, and Shi. The last Three Sovereigns are the transformations of the Three Yuan. It is believed that the Three Terraces (三臺) stars transform to interact with things. These Nine Sovereigns are all the wonderful functions of the Great Dao, responding to transformations and generating each other, as well as the Five Emperors practicing transformation. The next Three Kings, generation after generation, practiced the truth, all following the Dao. It also says that above the Twenty-eight Heavens of the Three Realms is the Simin Heaven (四民天). From the Simin Heaven to the Taiqing Realm (太清境), from the Taiqing Realm to the Shangqing Realm (上清境), from the Shangqing Realm to the Yuqing Realm (玉清境), and only from the Yuqing Realm can one reach the Supreme Daluo (大羅), thus ascending to the ultimate fruit. The palaces of response and transformation are difficult to describe in words, and are called the Dao within the Dao. It is also the position of the Heavenly Venerable, located in the Palace of Seven Reflections, residing in the Hall of Nine Flowers, sitting on a golden bed and delighting in one's nature, relying on a jade machine to calm the spirit. There are jade maiden carriages arrayed and immortal children serving as guards. They judge good and evil and decide life and death. All ghosts and gods revere and admire them. They are the masters of the heavens and the most honored among the saints, and only ghosts and gods can be believed.

可尚。是以古之賢哲率共依行。或隱跡於市朝。或藏形於林藪。或門人隨從。或弟子諮詢玉臺之侶三千。庚桑之眾非一。無不二觀調心重玄滌想談空極妙。扇大道以匡時修善立齋。運玄功而佐國。是以代代天子咸所遵崇。世世英賢悉皆欽尚。夏后鐘山之感。漢文河上之徴。妙應蟬聯無時暫替。義非虛說出自由來。故稱道教難可名也。

通人折曰。子能誦文不知求理。互鄉之類誠難與言。夫凝冰慘慄。不能雕款冬之花。朱飆鑠石。不能靡蕭丘之木。舉熠(淫入反)耀于日月之間非智也。擁甂甌于鴻鐘之側非慮也。子所引文。今當立驗。何者。禮云。太上貴德。鄭注謂古之王者。老子云。太上下知。集註云。太古之世知上有君而不臣事。即三皇時也。天尊之號出自佛經。陛下之名肇于秦始。其公卿大夫及元士曹局。並用周官秦漢之制。而改頭換尾以偽為真。所敘三皇。並引帝系譜等。其三界品次諸天重數。並依傍佛經假立名字。而增減出沒似異而同。若上古已來實有斯法。庖犧著易未見敘之。往代皇王不聞奉事。周秦已后漸出訛言。莊子天運篇云。孔子行年五十有一。而不聞有道。乃南從清沛見老聃曰。使道可獻人莫不獻其君矣。幸子思之。無多言也。而云三界之外別有京闕都城者。有識之徒咸所嗟怪。笑道論中備

【現代漢語翻譯】現代漢語譯本：

可以這樣說。因此古代的賢哲都共同遵循實行這些道理，有的隱居在市井朝廷，有的藏身於山林草澤。有的門人隨從，有的弟子請教，如同玉臺的伴侶三千人，庚桑楚的門徒不止一個。他們無不重視二觀調心，重玄滌除雜念，談論空性達到極致精妙，弘揚大道來匡正時弊，修身行善建立齋法，運用玄妙的功力來輔佐國家。因此，歷代天子都遵從推崇道教，世世代代的英才賢士都欽佩尊尚道教。夏后得到鐘山的感應，漢文帝得到河上公的啟示，這些奇妙的應驗接連不斷，沒有一時一刻停止過。道教的義理並非虛假的說法，而是有其來源的。所以說，道教是難以用言語來描述的。

通達之人反駁說：『你只會背誦文章，卻不知道探求其中的道理，就像互鄉那種地方的人一樣，實在難以與你交談。』寒冷的冰凍，無法雕刻出款冬的花朵；猛烈的熱風，無法吹倒小山上的樹木。在日月的光輝下炫耀螢火蟲的光芒，這不是明智的做法；把小小的瓦盆放在巨大的鐘鼎旁邊，這不是明智的考慮。你所引用的文章，現在就可以驗證。為什麼呢？《禮記》上說：『太上貴德。』鄭玄註解說這是指古代的帝王。老子說：『太上下知。』集註說：『太古的時代，人們只知道上面有君主，而不知道臣服侍奉。』這就是指三皇時代。『天尊』的稱號出自佛經，『陛下』的稱謂始於秦始皇。道教的公卿大夫以及元士曹局，都是沿用周朝、秦朝、漢朝的制度，只是改頭換面，用虛假的來冒充真實的。道教所敘述的三皇，都是引用《帝系譜》等書籍。道教的三界品次、諸天重數，都是依傍佛教經典，假立名字，增增減減，表面上看起來不同，實際上卻相同。如果上古以來真的有這樣的道法，那麼伏羲畫八卦的時候，為什麼沒有敘述呢？過去的帝王，沒有聽說過有奉事道教的。周朝、秦朝以後，才漸漸出現這些訛誤的言論。《莊子·天運篇》中說：『孔子五十有一而不聞道，乃南之沛見老聃曰：道可獻，則人莫不獻其君；道可告，則人莫不告其兄弟；道可傳，則人莫不傳其子弟。庸詎不然？必有逆心而後乃不獻也。雖然，不可誣也。』而道教卻說三界之外另有京闕都城，有見識的人都感到奇怪。這些在《笑道論》中都有詳細的記載。 English version:

It can be said this way. Therefore, the wise men of ancient times all followed and practiced these principles. Some hid in the markets and courts, while others concealed themselves in forests and marshes. Some had followers, while others had disciples who consulted them, like the three thousand companions of the Jade Terrace, and the numerous disciples of Gengsang Chu. They all valued the Twofold Contemplation to harmonize the mind, the Profound Mystery to cleanse away distracting thoughts, discussing emptiness to reach the ultimate subtlety, promoting the Great Way to rectify the times, cultivating goodness and establishing fasts, and employing profound skills to assist the country. Therefore, emperors of all dynasties respected and revered Daoism, and wise and virtuous men of all generations admired and esteemed it. Emperor Xia received the inspiration of Zhongshan, and Emperor Wen of Han received the revelation of Heshang Gong. These wonderful responses continued uninterrupted, without a moment's pause. The doctrines of Daoism are not false claims, but have their origins. Therefore, it is said that Daoism is difficult to describe in words.

A knowledgeable person retorted: 'You can only recite the texts, but you don't know how to seek the underlying principles, like the people of Huxiang, it is really difficult to talk to you.' The chilling ice cannot carve the flowers of Tussilago farfara; the fierce hot wind cannot topple the trees on the small hill. To flaunt the light of a firefly in the brilliance of the sun and moon is not wise; to place a small earthenware pot next to a huge cauldron is not prudent. The texts you quoted can be verified now. Why? The Book of Rites says: 'The Supreme values virtue.' Zheng Xuan commented that this refers to the ancient emperors. Lao Tzu said: 'The Supreme is known below.' The collected commentaries say: 'In the ancient times, people only knew that there was a ruler above, but did not know how to serve him.' This refers to the time of the Three Sovereigns. The title 'Celestial Worthy' (Tianzun) comes from Buddhist scriptures, and the title 'Your Majesty' (Bixia) originated with Qin Shi Huang. The ministers and officials of Daoism, as well as the Yuan Shi Cao Ju, all follow the systems of the Zhou, Qin, and Han dynasties, but they change the appearance and use the false to impersonate the real. The Three Sovereigns described by Daoism are all quoted from books such as the Genealogy of Emperors. The ranks of the Three Realms and the number of heavens in Daoism all rely on Buddhist scriptures, falsely establishing names, adding and subtracting, appearing different but actually the same. If there really had been such a Daoist practice since ancient times, then why didn't Fuxi describe it when he drew the Eight Trigrams? Past emperors have not been heard of as serving Daoism. Only after the Zhou and Qin dynasties did these erroneous statements gradually appear. The Tianyun chapter of the Zhuangzi says: 'Confucius was fifty-one years old and had not heard of the Dao, so he went south to Pei to see Lao Dan, saying: If the Dao could be offered, then no one would fail to offer it to their ruler; if the Dao could be told, then no one would fail to tell it to their brothers; if the Dao could be transmitted, then no one would fail to transmit it to their children. Why should it be otherwise? There must be a rebellious heart before one would not offer it. However, it cannot be falsely claimed.' But Daoism says that there are other capital cities outside the Three Realms, which knowledgeable people find strange. These are all recorded in detail in the Xiaodao Lun.

【English Translation】 Modern Chinese Translation: English Translation:

詳其偽矣。莊子云。王臺廢疾之人。庚桑抱患之士。不行章醮未出符書。身著時俗之衣。口授先王之典。弗為道士靡戴黃巾。輒引將來欲何所表。縱夏禹開鐘山之藏。不道天尊。漢文詣河上之遊。絕無軌跡。案潘岳關中記嵇康皇甫謐高士傳班固漢史文帝傳及訪父老等無河上公結草為庵現神變處事。並虛謬焉可憑乎。又言。道稱教者。凡立教之法先須有主。道家既無的主。云何得稱道教。以三事故道家不得別稱教也。一者就周孔對談。周孔二人直是傳教人。不得自稱教主。何以故。教是三皇五帝之教。教主即是三皇五帝。二者案前漢藝文志。討論今古墳典。總判凡有九流。一儒流。二道流。道無別教。總在九流之內。據此而言。無別立教。何以故。無教主故。若言以老子為教主者。老子非是帝王。若為得稱教主。若言別有天尊為道教主者。案五經正典。三皇已來周公孔子等。不云別有天尊住在天上垂教布化為道家主。並是三張以下偽經。妄說天尊上為道主。既其無主。何得稱教。三者姚道安作二教論。唯立儒教佛教。不立道教。何以故。儒者用三皇五帝為教主。尚書云。三皇之書。謂之三墳。五帝之書。謂之五典。用墳典之教以化天下。毛詩云。風以動之。教以化之。墳典是教。帝皇為主。儒得稱教。佛是法王所說。十

二部經布化天下。有教有主也。然佛是出世人。經是出世教。故得稱教主三皇五帝是世主。三墳五典是世教。先以世教化。后以出世教化。事盡於此。攝法既周。為緣亦了。何須別有道教。又毛詩云。一國之事系一人之本謂之風。天子有風能化天下。故得稱教。道非天子不得有風。既其無風。云何布化無風可化。不得別稱教也。據此而言。但有二教。縱稱有道制入儒流。又老子是俗人。未斷煩惱。有所言說。但序三皇之教化。河上公云。大道之世無為養神無事安民。謂無所施為無所造作。日出而起。日入而止。名為大道。無別天尊住于天上。此謂道是道理。淳和之氣亦無形相也。又葛仙公云。吾師姓波閱宗。字維那訶。西域人也。亦不雲天尊是我師也。

儒生問曰。道以自然為宗。虛無為本。其證非一。如太上玄妙經云。道曰自然者。道之真也。無為者。道之極也。虛無者。德之尊也。不視不聽而抱其玄。無心無意若未生根。精聚化為其身。又升玄內教經云。太極真人問大道。以何為身。生在何許。名之為道。通言。夫道玄妙出於自然。生於無生先於無先。

又靈寶自然經訣云。太上玄一真人曰。太上無極大道無上至真玄居虛無無形自然極虛無之上。上無復天下無復地。故曰無上至真大道。道雖虛無而能

【現代漢語翻譯】現代漢語譯本：《二部經》教化天下，既有教義又有教主。然而，佛是出世之人，佛經是出世之教。所以佛才能被稱為教主。三皇五帝是世俗的君主，三墳五典是世俗的教義。先用世俗的教義教化，然後用出世的教義教化，事情到此為止。涵蓋的佛法已經完備，所結的緣分也已經了結，為什麼還需要另外的道教呢？而且《毛詩》說，一國的事情維繫於一人之根本，這叫做『風』。天子有『風』，能夠教化天下，所以才能被稱為『教』。道不是天子，不能有『風』。既然他沒有『風』，又怎麼能傳播教化呢？沒有『風』就無法教化，所以不能另外稱為『教』。根據這些來說，只有兩種教義。縱然稱道教，也要被納入儒家的範疇。而且老子是世俗之人，沒有斷除煩惱。他所說的話，只是敘述三皇的教化。河上公說，大道盛行的時代，無為養神，無事安民，意思是無所作為，無所造作，日出而作，日落而息，這叫做大道。沒有另外的天尊住在天上。這裡說的『道』是道理，淳和之氣也沒有形象。而且葛仙公說，我的老師姓波閱宗（Bo Yuezong），字維那訶（Weinahe），是西域人。他也沒有說天尊是我的老師。

儒生問道：道以自然為宗旨，以虛無為根本，這方面的證據不止一個。比如《太上玄妙經》說：『道曰自然，是道的真諦；無為，是道的極致；虛無，是德的尊崇。』不看也不聽，而抱守那玄妙；無心無意，好像還沒有生根。精氣聚集變化成為他的身體。而且《升玄內教經》說：太極真人（Taiji Zhenren）問大道，以什麼為身體？生在哪裡？稱為什麼為道？通俗地說，道玄妙，出於自然，生於無生之先，先於無先。

而且《靈寶自然經訣》說：太上玄一真人（Taishang Xuanyi Zhenren）說：太上無極大道（Taishang Wuji Dadao），無上至真，玄居於虛無，無形，自然，在極其虛無之上。上面沒有再上面的，下面沒有再下面的。所以說無上至真大道。道雖然虛無，但是能夠……

【English Translation】 English version: The Twofold Scriptures (Er Bu Jing) civilize the world, having both teachings and a master. However, the Buddha is a person who has transcended the world, and the Buddhist scriptures are teachings that transcend the world. Therefore, the Buddha can be called the 'Master of Teachings'. The Three Sovereigns and Five Emperors (Sanhuang Wudi) are secular rulers, and the Three Tombs and Five Canons (Sanfen Wudian) are secular teachings. First, use secular teachings to civilize, and then use transcendent teachings to civilize; matters end here. The encompassed Dharma is complete, and the karmic connections are concluded, so why is there a need for another Daoist teaching? Moreover, the Mao Commentary on the Book of Songs says, 'The affairs of a country are tied to the root of one person, this is called 'wind'.' The Son of Heaven has 'wind' and can civilize the world, so he can be called 'teaching'. Dao is not the Son of Heaven and cannot have 'wind'. Since he has no 'wind', how can he spread civilization? Without 'wind', there is no way to civilize, so it cannot be separately called 'teaching'. According to these, there are only two teachings. Even if it is called Daoism, it must be incorporated into the category of Confucianism. Moreover, Laozi was a secular person who had not severed his afflictions. What he said only narrates the civilization of the Three Sovereigns. Heshang Gong said, 'In the era when the Great Dao (Dadao) prevails, there is non-action to nourish the spirit and no affairs to pacify the people,' meaning there is no action taken, no creation made, rising at sunrise and resting at sunset, this is called the Great Dao. There is no separate Celestial Venerable (Tianzun) dwelling in the heavens. The 'Dao' spoken of here is principle, and the pure and harmonious Qi has no form either. Moreover, Ge Xianggong said, 'My teacher's surname is Bo Yuezong, his given name is Weinahe, he is a person from the Western Regions.' He also did not say that the Celestial Venerable is my teacher.

A Confucian scholar asked: Dao takes nature as its principle and emptiness as its root, and there is more than one piece of evidence for this. For example, the Tai Shang Xuan Miao Jing (Scripture of the Profound Mysteries of the Most High) says: 'Dao is called nature, which is the truth of Dao; non-action is the ultimate of Dao; emptiness is the reverence of virtue.' Neither looking nor listening, but embracing its mystery; without heart or intention, as if not yet rooted. Essence gathers and transforms into his body. Moreover, the Sheng Xuan Nei Jiao Jing (Scripture of Inner Teachings on Ascending to the Mystery) says: The Taiji Zhenren (Perfected Person of the Great Ultimate) asked about the Great Dao, what is its body? Where is it born? What is it called Dao? Generally speaking, Dao is profound and mysterious, arising from nature, born before the unborn, prior to the prior.

Moreover, the Ling Bao Zi Ran Jing Jue (Secret Instructions on the Scripture of Spontaneousness of the Numinous Treasure) says: The Taishang Xuanyi Zhenren (Perfected Person of the Dark Mystery of the Most High) said: The Taishang Wuji Dadao (Limitless Great Dao of the Most High), the unsurpassed truth, mysteriously dwells in emptiness, formless, natural, above the utmost emptiness. Above, there is no above; below, there is no below. Therefore, it is called the unsurpassed true Great Dao. Although Dao is empty, it is able to...

生一。為萬物之本也。通人問曰。道能生一。誰復生道。若道無從生。亦道不生一。若道不從他生。一亦不從道生。若道自生。一亦自生。一既不能自生。道亦不能自生。若道自生道。亦道自法道。何故老子云。人法地。地法天。天法道。道法自然。既道不自法而法自然。亦可道不自生從自然生。若道不從自然生。亦一不從道生。又一不及道從道生。亦可道不及自然從自然生。一從道生道得稱大。道從自然生亦可自然稱大。道不得稱大。若不稱大應云小道。若道望自然即道法自然。自然即為道本。既道本于自然。即自然是常道不得是常。今道既稱常自然亦常。亦可道法自然自然亦應法道。若自然為本道不得為本。自然為常道不得為常。若兩個俱是常。亦兩個俱相法。如其一法一不法。亦一常一不常。若言俱常即俱自然。既有自然不自然。亦有常有無常。若自然為本道為跡。本跡俱稱常。亦可道為本天為跡。天道俱無常。今以道本對天跡。道常天無常。亦可自然對道跡。道無常而自然常。若道即自然亦天即是道。若天體非道體即一常一無常。今亦可道體即自然體。同體亦同常。今道法自然。云何得同體。既道法然不法還是然常道無常。若有常異無常。可得無常非有常無無常異常。何得令常異無常。由無常有常。有常故無

常。常法尚無有何得有無常。若離常有無常。因余常有常亦離常無有常。是故知無常常法既無有云何有無常道。若稱常便為諸見之首。如其稱大覆被域中所拘。鳥鼠二端何以自出。假令有道因藥成仙耳。故袁宏後漢紀郊祀志云。道家者流出于老子。以清虛淡泊為主姤善疾惡為教。禍福報應在一生之內。畜妻子用符書。其修行不已。得至神仙也。

通人曰。尋老君居世未舍俗塵。儀貌服章亦無改異。不立館宇不領門徒。處柱下之微官。隱龍德而養性。和其光而避外患。同其事以攝內生。愚者見之謂之愚。智者見之謂之智。非魯司寇。莫能識也。今之道士不遵其法。反同張禹漫行章句。茍求潤屋冀得養身。棄五千之妙門。行三張之穢術。如茅山道士陶隱居撰眾醮儀凡十卷。從天地山川星辰岳瀆。及安宅謝墓呼召魂神所營醮法。備列珍奇廣班綾彩多用蒸魚鹿脯黃白蜜䉽清酒雜果鹽豉油米等。先奏章請喚將軍吏兵。道士等皆執手版。向神稱臣。叩頭再拜。求恩乞福。與俗並同。既非出傢俱造邪業。然紫微太微少微等。總謂天皇三官。案古來先儒云。天皇大帝者。是紫微尊神。一名曜魂寶即中央天也。謂之北極。在鉤陳之內。為天之主。眾星所尊。左有天一神。右有太一神。為左右將。如今左右丞相也。主承事天皇。人命

【現代漢語翻譯】現代漢語譯本：常。如果連『常』（Nitya，永恒）這種法都不存在，又怎麼會有『無常』（Anitya，無常）呢？如果離開『常』而有『無常』，因為有剩餘的『常』，『常』也變成了離開『常』而有的『常』。因此可知，沒有『無常』，『常』法既然不存在，又怎麼會有『無常』之道呢？如果稱之為『常』，那就成了各種邪見的開端。如果稱之為『大』，又會被地域所侷限，像鳥和老鼠的兩端，如何能夠擺脫束縛呢？假設有『道』，也是因為藥物而成的仙術罷了。所以袁宏的《後漢紀·郊祀志》中說：『道家這一流派，起源於老子，以清靜虛無、恬淡寡欲為主，以憎恨邪惡、喜好善良為教義，禍福報應都在一生之內。蓄養妻子，使用符箓。如果修行不止，就能達到神仙的境界。』通達之人說：『尋訪老子在世時，並沒有捨棄世俗的塵埃，儀容服飾也沒有改變。不建立館舍，不帶領門徒，身居柱下史這樣的小官，隱藏著高尚的品德而修養身性，和光同塵以避免外來的禍患，參與世事以攝養內在的生命。愚笨的人見了認為他愚笨，聰明的人見了認為他聰明，不是魯國的司寇，不能夠認識他。』現在這些道士不遵循老子的法則，反而像張禹一樣隨意地講解章句，只求修繕房屋，希望能夠養活自己，拋棄了五千字的玄妙法門，施行三張的污穢邪術。就像茅山道士陶弘景撰寫的各種齋醮儀式，總共有十卷，從天地山川、星辰岳瀆，以及安宅謝墓、呼召魂神所經營的齋醮之法，詳細列出珍奇之物，廣泛陳列綾羅綵綢，大量使用蒸魚鹿脯、黃白蜜餞、清酒雜果、鹽豉油米等。先上奏章，請喚將軍吏兵，道士等都拿著手版，向神稱臣，叩頭再拜，祈求恩惠和福報，與世俗之人沒有什麼不同。既然不是出家之人，卻又製造邪惡的行業。然而紫微、太微、少微等星，總稱為天皇三官。根據古代先儒的說法，天皇大帝，就是紫微尊神，又名曜魂寶，也就是中央天。稱之為北極，在鉤陳之內，是天之主，眾星所尊。左邊有天一神，右邊有太一神，作為左右輔佐，就像現在的左右丞相一樣，主管承辦天皇的事情，管理人命。

【English Translation】 English version: Constancy (Nitya). If even the Dharma of 'Constancy' does not exist, how can there be 'Impermanence' (Anitya)? If 'Impermanence' exists apart from 'Constancy', because there is remaining 'Constancy', 'Constancy' also becomes 'Constancy' that exists apart from 'Constancy'. Therefore, it is known that there is no 'Impermanence'. Since the Dharma of 'Constancy' does not exist, how can there be a path of 'Impermanence'? If it is called 'Constancy', then it becomes the beginning of all wrong views. If it is called 'Great', it will be confined by the region, like the two ends of a bird and a mouse, how can it escape the bondage? Assuming there is a 'Dao', it is only an immortality achieved through medicine. Therefore, Yuan Hong's 'Annals of the Later Han Dynasty, Records of Suburban Sacrifices' says: 'The Daoist school originated from Laozi, with purity and emptiness, tranquility and few desires as its main principle, and hating evil and loving good as its teachings. The retribution of fortune and misfortune is within one's lifetime. They keep wives and children and use talismans. If they continue to cultivate, they can reach the realm of immortals.' A knowledgeable person said: 'Searching for Laozi when he lived in the world, he did not abandon the dust of the world, and his appearance and clothing did not change. He did not establish halls or lead disciples, but held a small official position as a scribe, hiding his noble virtues and cultivating his nature, harmonizing his light to avoid external troubles, and participating in worldly affairs to nourish his inner life. The foolish see him as foolish, and the wise see him as wise. Only the Minister of Justice of Lu can recognize him.' The current Daoists do not follow Laozi's laws, but instead, like Zhang Yu, arbitrarily explain chapters and sentences, only seeking to repair houses, hoping to support themselves, abandoning the five-thousand-word profound Dharma, and practicing the filthy arts of the Three Zhangs. Like the Maoshan Daoist Tao Hongjing, who wrote various rituals of fasting and offering, totaling ten volumes, from heaven and earth, mountains and rivers, stars and constellations, sacred mountains and rivers, as well as the methods of fasting and offering for settling houses, thanking tombs, and summoning souls and spirits, detailing rare and precious things, widely displaying silks and satins, and using a large amount of steamed fish and deer jerky, yellow and white candied fruits, clear wine and mixed fruits, salted beans and soy sauce, oil and rice, etc. First, they present memorials, inviting generals and soldiers, and the Daoists hold hand tablets, addressing the gods as subjects, kowtowing and bowing, seeking grace and blessings, which is no different from ordinary people. Since they are not renunciates, they create evil deeds. However, the Ziwei (Purple Subtlety), Taiwei (Great Subtlety), and Shaowei (Lesser Subtlety) stars are collectively called the Three Heavenly Officials of the Heavenly Emperor. According to ancient Confucian scholars, the Great Emperor of Heaven is the revered god of Ziwei, also known as Yaohunbao, which is the central heaven. It is called the North Pole, within Gouchen (the Big Dipper), and is the lord of heaven, revered by all the stars. On the left is the god Tianyi (Heavenly One), and on the right is the god Taiyi (Great One), serving as left and right assistants, just like the current left and right prime ministers, in charge of handling the affairs of the Heavenly Emperor and managing human lives.

所屬。尊中之尊。依尚書周禮。國家自有祭法。皆天子親所敬事。孝經云。周公有至孝之心。乃宗祀文王于明堂以配上帝。郊祀后稷以配天。天謂五方天。帝謂昊天上帝。以祖父配祭于明堂。及圓丘南郊等。本非道家之神。亦非道士所行之法。云何今日乃用道士醮祭。大乖禮教。深恐天神不饗非禮。從漢末張陵以鬼道行化。遂有道士祭醮。爰及梁陳盛行於世。粗法易染習俗生常。天下偽濫莫過於此。依周禮及郊特牲等。國家祭天自有儀式。醮者祭中一名。盡爵曰醮。三史九流亦無道士。為國攘災奏章行醮也。昔武王病篤。周公請命。置壇設祭祈禱上天。不云告請道神徴喚道士。若道神在天上。眾聖所尊壽夭吉兇。由其決斷。周公行祭敢不先之(尚書金縢篇云。武王病篤。周公立三壇。因大王王季文王請命于天。言旦多材多藝能事鬼神。言王不能事鬼神。若不救恐墜天寶命。公歸乃內冊于金騰之匱。王翌日乃瘳。若道鬼神必尊人命所屬。周公豈敢不先求請。子細推勘虛謬可知也)若言有者。書何不載。孔子云。獲罪于天。不云獲罪于道。案五千文解節中經序云。令喜辟榖斷米為粥三日一食。用上金錢九千唼白馬血。君子曰。老既慈仁。不應殺馬為誓。道稱無慾。何乃貪金說經。其一曰泥洹府解道可道名可名萬物母有欲徼

【現代漢語翻譯】現代漢語譯本所屬。尊中之尊。依據《尚書》、《周禮》，國家自有祭祀的法度，都是天子親自恭敬從事的。《孝經》說，周公有至孝之心，於是在明堂宗祀周文王來配祭上帝，在郊外祭祀后稷來配祭天。這裡說的天是指五方天，帝是指昊天上帝。用祖父來配祭于明堂以及圓丘南郊等地，本來就不是道家的神，也不是道士所行之法。為何今日卻用道士設壇祭祀，這大大違背了禮教。我深恐天神不享用這不合禮儀的祭祀。自從漢末張陵用鬼道來推行教化，於是就有了道士祭祀設壇的做法，到了梁、陳時期盛行於世。粗俗的法術容易沾染，習俗也容易形成常態，天下弄虛作假沒有比這更嚴重的了。依據《周禮》以及《郊特牲》等，國家祭天自有儀式，『醮』只是祭祀中的一個名稱，盡杯中之酒叫做『醮』。《三史》、《九流》中也沒有道士為國家消除災禍而上奏章、設壇祭祀的記載。從前周武王病重，周公（此處原文缺失，應為祈禱之類的詞語），設定祭壇，祈禱上天，不曾說告請道神，徵召道士。如果道神在天上，眾聖所尊敬，人的壽命吉兇，由其決斷，周公舉行祭祀，怎敢不先向道神祈求呢？（《尚書·金縢》篇說，周武王病重，周公設立三個祭壇，於是向太王、王季、文王（此處原文缺失，應為祈禱之類的詞語）于天，說自己多才多藝，能夠事奉鬼神，說武王不能事奉鬼神，如果不救恐怕會墜落天寶之命。周公回去后就把禱告的冊子藏在金縢的櫃子里。武王第二天病就好了。如果道鬼神必定尊重人的性命，周公豈敢不先求請道神？仔細推究考察，虛假謬誤就可以知道了。）如果說有道神，史書為何沒有記載？孔子說，『獲罪于天』，不曾說『獲罪于道』。查閱《五千文解節》中的《經序》說，讓喜辟榖，斷絕米飯，煮粥三日吃一次，用上金錢九千，塗抹白馬血。君子說，老子既是慈悲仁愛之人，不應殺馬發誓。道家聲稱清靜無慾，為何貪圖金錢來講解經書？其中一篇說，『泥洹府』解釋道可道，名可名，萬物之母，有慾望...

【English Translation】 English version Belongs to. The most honored of the honored. According to the Book of Documents and the Rites of Zhou, the state has its own sacrificial rites, all of which are personally and respectfully performed by the Son of Heaven. The Classic of Filial Piety says that the Duke of Zhou had the utmost filial piety, so he enshrined King Wen in the Mingtang (Bright Hall) to be paired with Shangdi (Supreme God), and sacrificed to Houji (Lord of Millet) in the suburbs to be paired with Heaven. Here, Heaven refers to the Five Directions Heaven, and Di refers to the Haotian Shangdi (August Heaven Supreme God). Using ancestors to be paired in sacrifices at the Mingtang and the southern suburbs of the Round Mound was originally not a Taoist deity, nor was it a practice performed by Taoist priests. Why is it that today Taoist priests are used for sacrificial rituals? This greatly violates the rites and teachings. I deeply fear that the heavenly gods will not accept these improper sacrifices. Since Zhang Ling of the late Han Dynasty used the way of ghosts to promote teachings, there have been Taoist priests performing sacrificial rituals. This became prevalent in the Liang and Chen dynasties. Crude methods are easily adopted, and customs easily become commonplace. Nothing in the world is more fraudulent than this. According to the Rites of Zhou and the Suburban Sacrifices, the state has its own rituals for sacrificing to Heaven. 'Jiao' (libation) is just one name for a sacrifice, and emptying the cup is called 'Jiao'. The Three Histories and Nine Schools do not record Taoist priests presenting memorials and performing sacrificial rituals to dispel disasters for the country. In the past, when King Wu was seriously ill, the Duke of Zhou ** (missing word, likely 'prayed' or similar), set up an altar and prayed to Heaven, without mentioning asking for Taoist deities or summoning Taoist priests. If Taoist deities are in Heaven, respected by all sages, and human lifespan and fortune are determined by them, how could the Duke of Zhou dare not first seek their help when performing sacrifices? (The Jin Teng chapter of the Book of Documents says that when King Wu was seriously ill, the Duke of Zhou set up three altars and then ** (missing word, likely 'prayed' or similar) to Grand King, King Ji, and King Wen in Heaven, saying that he was talented and skilled and able to serve ghosts and deities, and that King Wu was unable to serve ghosts and deities, and if he was not saved, he might lose the Heavenly Treasure of Life. After the Duke of Zhou returned, he hid the prayer book in the Jin Teng cabinet. King Wu recovered the next day. If Taoist ghosts and deities truly respect human life, how could the Duke of Zhou not first seek their help? Upon careful investigation, the falsehood and errors can be known.) If it is said that there are Taoist deities, why are they not recorded in the historical records? Confucius said, 'Offending Heaven', never said 'Offending the Tao'. Examining the Scripture Preface in the Five Thousand Word Explanation, it says to have Xi practice Bigu (grain avoidance), cut off rice, cook porridge and eat it once every three days, and use nine thousand gold coins and smear white horse blood. The gentleman said, Laozi is both compassionate and benevolent, and should not kill horses to make oaths. Taoism claims to be pure and desireless, so why be greedy for money to explain scriptures? One of them says, 'Nirvana Mansion' explains that the Tao that can be spoken of, the name that can be named, is the mother of all things, with desires...

無慾妙。同出而異名眾妙之門淵兮似萬物之宗。其六曰人之府解穀神玄牝天地根綿綿若存等。道者謂泥洹。君名者謂脾。母者謂丹田。泥洹者天德也。其神所治在人頭中。歲五來下。下至丹田。老謂尹曰。脾者中黃一也。黃氣徘徊治于中宮。黃神長一尺。戴日履月名曰金藤主。常飲甘露食駏驉之脯。其神太白主之於日月。五光覆之太一封之。青龍負之朱雀跱之。中有神一不可不思。又丹田者玄牝也。卻著脊𦛗治下元。中有神氣名小童子。行一來下。至丹田灌鼻上去入泥洹。其妙謂虛無。其徼謂丹田。異名者謂諸精。其名有六。一曰精。二曰溺。三曰汗。四曰血。五曰涕。六曰唾。故曰異名。玄又玄者。謂左右目。眾妙門者。謂人死無氣。氣絕於口道沖而用之者。沖謂一也。道一身常沖行之不盈。淵兮者謂口也。口有華池𠲿唾而咽之。言津約滿口中。一行浸潤百二十府。口不可滿若淵泉也。似萬物之宗者。謂口飲食萬神于口也。穀神者。亦謂口也。神入口則生人也。玄牝者。謂鼻與口也。天地根者。謂口鼻為門神氣于中出入為生養根也。鼻不言不語。其氣綿綿為天窗用之不勤也。凡八十一章。總以三元甲子為第。所明旨趣大都與黃庭合契。皆在服氣養身及行房縮精之秘。為俗所重。非道所遵。但為詭說。非真行也。以此

求仙太為河漢。豈有嗜慾翻得長生。縱使延年終為罪本(黃庭云。上有黃庭。下有開元。前有幽關。後有命門。噓吸廬外出入丹田。審能行之可以長生。黃庭中人衣朱衣關門牝籥閉兩扉。幽開夾之高巍巍丹田之中精氣微。玉池清水上生肥。靈根堅固志不衰。中池有士服赤衣。橫下三寸神所居。中外相距重閉之。玄癰氣管受精符。急固子精以自持。宅中有士裳衣絡。子能見之可不病。方寸之中謹蓋藏。精神還歸老復壯。使理長尺約其上。子能守之可無恙呼吸廬門以自償。赤神之子中池立。下有長城玄谷邑。長生要助房中急。常存王房視明。時念太倉不飢渴。閉子精路可長活。五行參差同根節。三五合氣要本一。抱珠懷玉和子室。仙人道士非有神。積精所致專和仁。欲義相得開命門。常能行之可長生矣)陳思王辯道論云。夫神仙之書。道家之言。乃云傳說。上為辰尾宿歲星降。下為東方朔淮南王。安誅于淮南而謂之獲道輕舉。鉤弋死於雲陽而謂之尸逝柩空。其為虛妄甚矣哉。中興篤論之士有桓君山者。其所著述多善劉子駿。嘗問言。人誠能抑嗜慾闔耳目可不衰竭乎。時庭下有一老榆。君山指而謂曰。此樹無情慾可忍無耳目可闔。然猶枯槁腐朽。而子駿乃言可不衰竭非談也。君山援榆喻之未是也。何者余前為王莽典樂。大夫

【現代漢語翻譯】現代漢語譯本求仙太過分就像想要用河水洗凈銀河一樣不切實際。難道認為抑制慾望就能獲得長生嗎？即使能夠延年益壽，最終也是罪惡的根源。（《黃庭經》說：『上有黃庭，下有開元，前有幽關，後有命門，噓吸廬外出入丹田，審能行之可以長生。黃庭中人衣朱衣，關門牝籥閉兩扉。幽開夾之高巍巍，丹田之中精氣微。玉池清水上生肥，靈根堅固志不衰。中池有士服赤衣，橫下三寸神所居。中外相距重閉之，玄癰氣管受精符。急固子精以自持，宅中有士裳衣絡。子能見之可不病，方寸之中謹蓋藏。精神還歸老復壯，使理長尺約其上。子能守之可無恙呼吸廬門以自償。赤神之子中池立，下有長城玄谷邑。長生要助房中急，常存王房視明。時念太倉不飢渴，閉子精路可長活。五行參差同根節，三五合氣要本一。抱珠懷玉和子室，仙人道士非有神。積精所致專和仁，欲義相得開命門。常能行之可長生矣。』）陳思王（Cao Zhi）在《辯道論》中說：『那些神仙的書籍，道家的言論，都是傳說。說他們上為辰尾宿（Chen Wei Su）歲星（Sui Xing）降世，下為東方朔（Dongfang Shuo）、淮南王（Huainan Wang）。安（An）在淮南被誅殺，卻說他得道輕舉昇天；鉤弋夫人（Gouyi Furen）死於雲陽（Yunyang），卻說她尸解，棺材是空的。這些虛妄的說法太離譜了。』中興時期，有見識的桓君山（Huan Junshan）先生，他的著作大多很好。劉子駿（Liu Zijun）曾經問他說：『人如果真的能夠抑制嗜慾，閉塞耳目，就可以不衰老嗎？』當時庭院裡有一棵老榆樹，桓君山指著它說：『這棵樹沒有情慾，可以忍受沒有耳目，但仍然枯槁腐朽。而你說可以不衰老，這不是正確的說法。』桓君山用榆樹來比喻，並不恰當。為什麼呢？我之前擔任王莽（Wang Mang）的典樂大夫。

【English Translation】 English version Seeking immortality excessively is as unrealistic as trying to wash the Milky Way with river water. Do you really think that suppressing desires can lead to eternal life? Even if you can prolong your years, it will ultimately be the root of sin. (The Huangting Jing (Yellow Court Scripture) says: 'Above is the Yellow Court (Huangting), below is the Beginning of Origin (Kaiyuan), in front is the Dark Pass (Youguan), behind is the Gate of Life (Mingmen), exhale and inhale from the Lufu (a specific point on the body) and enter the Dantian (lower abdomen), if you can practice this diligently, you can achieve immortality. The person in the Yellow Court wears vermillion clothes, the gate closes, the female latch shuts both doors. The dark opening is flanked by towering heights, within the Dantian the essence is subtle. In the Jade Pond (Yu Chi) clear water gives rise to fat, the spiritual root is firm and the will does not wane. In the Middle Pond (Zhong Chi) there is a man wearing red clothes, three inches below, where the spirit resides. Inside and outside are heavily closed, the dark sore (Xuan Yong) is the air duct that receives the essence talisman. Quickly secure the essence of the seed to sustain yourself, in the house there is a man wearing a net of clothes. If you can see him, you will not be sick, within the square inch (the heart) carefully cover and store. The spirit returns and the old become strong again, make the principle long and the ruler short above it. If you can guard it, you can be without harm, breathe through the Lufu to compensate yourself. The son of the Red God (Chi Shen) stands in the Middle Pond, below is the Great Wall (Changcheng) and the Dark Valley Town (Xuangu Yiyi). The key to longevity is to assist urgently in the bedroom, always keep the royal chamber in sight. Constantly think of the Great Granary (Taicang) so you are not hungry or thirsty, close the path of the seed essence and you can live long. The five elements are uneven but share the same root node, three and five combine their qi to return to the one. Embrace the pearl and cherish the jade to harmonize the seed chamber, immortals and Taoists are not gods. They are the result of accumulated essence, dedicated harmony and benevolence, desire and righteousness obtain each other and open the Gate of Life. If you can practice this constantly, you can achieve immortality.') Cao Zhi (Chen Siwang) says in Bian Dao Lun (Discourse on Discernment of the Tao): 'Those books of immortals, the words of Taoists, are all legends. They say that above they are the descent of Chen Wei Su (constellation) and Sui Xing (Jupiter), below they are Dongfang Shuo and the King of Huainan. An was executed in Huainan, but they say he attained the Tao and ascended lightly; Lady Gouyi died in Yunyang, but they say she underwent corpse liberation and the coffin was empty. These false claims are too outrageous.' During the Zhongxing period, there was the insightful Mr. Huan Junshan, whose writings were mostly good. Liu Zijun once asked him: 'If a person can truly suppress desires and block off the ears and eyes, can they avoid aging?' At that time, there was an old elm tree in the courtyard, and Huan Junshan pointed to it and said: 'This tree has no emotions, it can endure being without ears and eyes, but it is still withered and decayed. And you say that one can avoid aging, this is not a correct statement.' Huan Junshan's analogy using the elm tree is not appropriate. Why? Because I previously served as the Grand Master of Music (Dian Yue Da Fu) under Wang Mang.

樂記云。文帝得魏文侯樂人竇公。年百八十兩目盲。帝奇問之。何所施行。對曰。臣年十三而失明。父母哀其不及事。教臣鼓琴。臣不能導引。不知壽得何力。君山論之曰。頗得少盲專一內視精不外鑒之助也。先難子駿以內視無益。退論竇公便以不外鑑證之。吾未見其定論也。君山又曰。方士有董仲君。有罪繫獄。佯死數日。目陷蟲出。死而復生。然後竟死。生之必死君子所達。夫何喻乎。夫至神不過。天地不能使蟄蟲夏逝震雷冬發。時變則物動氣移而事應。彼仲君乃能藏其氣尸其體爛其膚出其蟲無乃大怪乎。世有方士。吾王悉所招致。甘陵有甘始。廬江有左慈。陽城有郄儉。始能行氣導引。慈曉房中之術。儉善辟榖悉號三百歲。卒所以集之於魏國者。誠恐斯人之徒。挾奸詭以欺眾。行妖慝以惑民。故聚而禁之也。甘始者老而有少容。自諸術士咸共歸之。然始辭繁寡實頗切有怪言。若遭秦始皇漢武帝。則復徐市欒大之徒矣。桀紂殊世而齊惡。奸人異代而等偽。乃如此耶。又世虛然有仙人之說。仙人者黨猱猿之屬。與世人得道化為仙人乎。夫雉入海為鴿燕入海為蜃。當其徘徊其翼差池。其羽猶自識也。忽然自投神化體變。乃更與黿鱉為群。豈復自識翔林薄巢垣屋之娛乎。而顧為匹夫所罔。納虛妄之辭。信眩惑之說。隆禮

【現代漢語翻譯】現代漢語譯本《樂記》中記載，文帝得到了魏文侯的樂人竇公（人名）。竇公一百八十歲，雙目失明。文帝感到很奇怪，問他有什麼養生之術。竇公回答說：『我十三歲時就失明了，父母憐憫我不能做事，就教我彈琴。我沒有什麼導引之術，不知道靠什麼力量活這麼久。』君山評論說：『大概是因為他雙目失明，專心致志，內視精微，不向外看的緣故吧。』之前難為子駿，說內視沒有用處，後來評論竇公，就用不向外看作為證明。我沒有看到他有什麼定論啊。君山又說：『方士中有個叫董仲君（人名）的，因為犯罪被關在監獄裡，假裝死了好幾天，眼睛都陷下去了，還有蟲子爬出來。死了又活過來，然後最終還是死了。活著最終還是要死，這是君子通達的道理，這又有什麼可比喻的呢？』如果說最神奇的事情也不過如此，天地也不能讓蟄伏的蟲子在夏天活動，讓震耳的雷聲在冬天響起。時節變化，萬物才會活動，氣息轉移，事情才會應驗。那個董仲君竟然能藏住自己的氣息，讓身體像死屍一樣，讓面板腐爛，讓蟲子爬出來，這難道不是太奇怪了嗎？世上有很多方士，我們的王都把他們招來了。甘陵有甘始（人名），廬江有左慈（人名），陽城有郄儉（人名）。甘始能行氣導引，左慈懂得房中之術，郄儉擅長辟榖，都號稱活了三百歲。最終把他們聚集到魏國的原因，實在是擔心這些人，挾持奸詐的手段來欺騙大眾，用妖邪的伎倆來迷惑百姓，所以把他們聚集起來加以禁止。甘始這個人年紀很大卻有年輕的容貌，其他的術士都歸附他。然而甘始說話繁瑣卻很少有實際內容，常常說些奇怪的話。如果他遇到秦始皇、漢武帝，就會成為徐市（人名）、欒大（人名）之流了。桀紂（人名）雖然所處的時代不同，但罪惡卻一樣；奸邪的人雖然所處的時代不同，但虛偽卻相同，就是這樣啊。還有世俗中虛假地流傳著有仙人的說法。所謂的仙人，難道是獼猴之類，與世人得道變化而成的仙人嗎？野雞進入大海變成蛤蜊，燕子進入大海變成蜃。當它們徘徊的時候，翅膀參差不齊，羽毛還能辨認出來。忽然一下子投入水中，神化體變，竟然和黿鱉為伍。難道還會記得在樹林中飛翔，在矮墻屋檐下築巢的快樂嗎？卻反而被普通人所欺騙，聽信虛妄的言辭，相信眩惑的說法，推崇禮儀。

【English Translation】 English version The 『Record of Music』 states: Emperor Wen obtained Dou Gong (name), a musician of Marquis Wen of Wei. Dou Gong was one hundred and eighty years old and blind in both eyes. The Emperor was curious and asked him what practices he followed. Dou Gong replied, 『I lost my sight at the age of thirteen. My parents, pitying that I could not work, taught me to play the zither. I have no guiding techniques and do not know by what power I have lived so long.』 Junshan commented, 『It is probably because he is blind, focused, introspective, and does not look outward.』 Earlier, he criticized Zi Jun, saying that introspection was useless, but later, when commenting on Dou Gong, he used not looking outward as proof. I have not seen his definitive conclusion. Junshan also said, 『Among the alchemists was one called Dong Zhongjun (name), who was imprisoned for a crime. He feigned death for several days, his eyes sunken and worms crawling out. He died and then came back to life, and then eventually died. Living inevitably leads to death, which is a principle understood by gentlemen. What analogy can be drawn here?』 If the most miraculous things are no more than this, even Heaven and Earth cannot make hibernating insects move in summer or thunder in winter. When seasons change, things move, and when energy shifts, events respond. That Dong Zhongjun was able to conceal his energy, make his body like a corpse, rot his skin, and have worms crawl out—is this not too strange? There are many alchemists in the world, and our king has summoned them all. In Ganling there is Gan Shi (name), in Lujiang there is Zuo Ci (name), and in Yangcheng there is Qi Jian (name). Gan Shi can circulate energy and guide it, Zuo Ci understands the art of the bedroom, and Qi Jian is skilled in abstaining from grains, all claiming to be three hundred years old. The reason for gathering them in the state of Wei is truly out of concern that these people might use treacherous means to deceive the public and use wicked tricks to mislead the people, so they are gathered together and forbidden. Gan Shi is old but has the appearance of youth, and other alchemists all flock to him. However, Gan Shi's words are verbose but lack substance, and he often says strange things. If he had encountered Emperor Qin Shi Huang or Emperor Wu of Han, he would have become like Xu Shi (name) or Luan Da (name). Jie and Zhou (names) lived in different eras, but their wickedness was the same; treacherous people lived in different eras, but their deceit was the same, that's how it is. Furthermore, there is a false saying in the world about immortals. Are these so-called immortals monkeys or apes that have attained the Dao and transformed into immortals? When a pheasant enters the sea, it becomes a clam; when a swallow enters the sea, it becomes a mirage. When they hover, their wings are uneven, and their feathers can still be recognized. Suddenly, they throw themselves into the water, and their bodies transform, joining the turtles and soft-shelled turtles. Would they still remember the joy of flying in the forest and nesting under the eaves? Yet they are deceived by ordinary people, listening to false words, believing in bewildering sayings, and promoting rituals.

以招弗臣。傾產以供虛求。散王爵以榮之。清閑館以居之。經年累稔終無一驗。或歿于沙丘。或崩於五柞。臨時雖復誅其身滅其族。紛然足為天下笑矣。然壽命長短骨體強劣。各有人焉。善養者終之。勞擾者半之。虛用者夭之。其斯謂矣。子可詳焉。儒生恍焉莫知所對。久而言曰。豈若是乎。豈若是乎。鄙聞道德二篇歷世宗仰。漢文魏武親自修行。洞玄經云。五千文者。道德祖宗真中之真。誦之萬遍則身飛。仙學者議云。布李老無為之風而民自化。執孔丘愛敬之道而天下孝慈。夫子學優見遠。辯若懸河。請述所聞。敢同夕死也。

通人曰。學不師古。無克永世。先賢往彥孰不因師。仆之所崇。世號總持開士。現生五濁爰踵四依。縱有鍱腹奇才聞便喪膽折角。雄辯見即緘唇。儒綜五車釋該八藏。綽綽有𥙿彬彬可觀。綺藻蘭言稟乎天骨。神情機警由於自然。高名發於上京。雅調流於下國。傳燈在意樑棟居心。寄金之業以成。護法之功遐播。嘉聲振于萬㝢。玉𥙿覃於六幽。然而老氏宗源遍所詳究。請為吾子函丈論之。於是共造祇園頂禮。開士退坐一面。具陳所懷。開士運不請之心。縱無礙之辯。顧而說曰。尋太古無為其民樸素。未崇仁義不尚威容。衣服莫用於六章。飲食詎調於五味。自世運推革時節流動。淳源一變澆

波四起。既失序于結繩。因照俗以書契。八索緣茲以作。九丘自此而興。及軒轅在政淳風便隱。頗競聲色兼好畋漁。遂感隱者容成為說五千文也。明道德之純。序無為之治。欲使還源反樸抱一守雌者耳。故說云。五色令人目盲五音令人耳聾。五味令人口爽騁馳。畋獵令人心發狂。奈何萬乘之主。而以身輕於天下。輕則失臣躁則失君。善行者無轍跡。善言者無瑕謫。善計者不用籌策。善閉無關鍵。善結無繩約去甚去奢云泰(甚謂食淫聲色。奢謂服飾飲食。泰謂宮室臺榭。言此三者須去之處。中和行無為。則天下自化也)果而勿矜果而勿伐。果而勿驕果而勿強者也。考其所以。但是禁抑物情近為世訓。未能斷煩惱本絕生死根。尋黃帝之時。垂衣裳營宮室。尚聲尚色以畋以漁。人主驕奢下民勞役。容成因時故述斯要矣。雖言崆峒問道。詎曾脫躧鼎湖。輕舉反葬橋山。至於燕處超然未聞其說。

儒生曰。夫五千文探道德之奧。順古歸璞致之太和。貴虛靜以守真。軌至言以崇本。其文恢廓以弘遠。其教淡泊以柔弱。棄忽名利而潛世。聖智遺心而成功不在於己。而究萬物之幽。情存聖人之風。是以班固楊雄尚不訾毀子長。或以先於六經。冠于儒首。叔皮君山或以言約易守用過儒術。蓋知言之機。知道之微。可為百王不刊之誡

【現代漢語翻譯】現代漢語譯本：紛亂如波濤涌起。自從結繩記事的方法失效后，人們便依照習俗創造了文字。於是有了『八索』這樣的著作，『九丘』也因此興起。到了軒轅黃帝執政時期，淳樸的風氣便隱退了。人們開始競逐聲色犬馬，愛好打獵捕魚。於是隱士容成子（Rong Cheng Zi）有感而發，寫下了五千文（Wu Qian Wen）。闡明道德的純粹，敘述無為而治的道理，想要使人們返本歸源，迴歸淳樸，抱守專一，安於柔弱罷了。所以書中說：『五色使人眼睛昏花，五音使人耳朵失聰，五味使人口舌受傷，縱情馳騁、打獵使人心發狂。』為什麼身為萬乘之主，卻要輕視自身而重於天下呢？輕率就會失去臣民，急躁就會失去君位。善於行走的人不留痕跡，善於說話的人沒有破綻，善於計算的人不用籌碼，善於關閉的人不用門閂，善於捆綁的人不用繩索。去掉過分，去掉奢侈，天下就太平了（過分是指沉迷於聲色犬馬，奢侈是指服飾飲食的過度，太平是指宮室臺榭的適度。意思是這三者是需要去除的地方，保持中和，實行無為，那麼天下自然就會歸於太平）。取得成功而不自誇，取得成功而不自伐，取得成功而不驕傲，取得成功而不逞強。』考察其中的原因，只不過是禁錮壓抑人的慾望，接近於世俗的教訓，不能斷除煩惱的根本，斷絕生死的根源。追溯到黃帝時期，開始製作衣裳，營建宮室，崇尚聲色，打獵捕魚，君主驕奢，百姓勞苦。容成子是順應時勢，所以才敘述這些要點。雖然說在崆峒山問道，難道曾經脫離塵世，在鼎湖昇天嗎？輕易地舉起反而葬在橋山。至於隱居獨處，超然物外，沒有聽說過這樣的說法。儒生說：『這五千文（Wu Qian Wen）探究了道德的奧妙，順應古代的淳樸風氣，達到了太和的境界。崇尚虛靜以保持真性，遵循至理名言以尊崇根本。它的文辭恢弘而深遠，它的教義淡泊而柔弱。拋棄名利而隱居於世，聖人的智慧在於無心而成功不在於自身。從而探究萬物的幽深，心存聖人的風範。因此班固（Ban Gu）、楊雄（Yang Xiong）尚且不敢詆譭司馬遷（Sima Qian），有人認為它早於六經，位居儒家經典之首。叔皮（Shu Pi）、君山（Jun Shan）有人認為它言簡意賅，容易遵守，勝過儒家的學說。大概是瞭解了言語的玄機，明白了道的精微，可以作為歷代君王不可磨滅的告誡。』

【English Translation】 English version: The waves rose on all sides. Since the method of knotting ropes to record events was lost, people followed customs to create writing. Thus, works like the 'Eight Cables' (Ba Suo) came into being, and the 'Nine Mounds' (Jiu Qiu) arose from this. When Xuanyuan (軒轅) [the Yellow Emperor] was in power, the pure and simple customs faded away. People began to compete for sounds and colors, and loved hunting and fishing. Therefore, the recluse Rong Cheng Zi (容成子) [Master Rong Cheng] was moved to write the Five Thousand Words (五千文) [a text attributed to the Yellow Emperor]. It clarifies the purity of morality, and narrates the principles of governing by non-action, wanting to make people return to the source, return to simplicity, embrace oneness, and abide in gentleness. Therefore, the text says: 'Five colors make the eyes blind, five tones make the ears deaf, five flavors make the mouth numb, and indulging in galloping and hunting makes the heart go mad.' Why should the lord of ten thousand chariots value himself less than the world? Hastiness leads to the loss of subjects, and impatience leads to the loss of the throne. Those who are good at walking leave no tracks, those who are good at speaking have no flaws, those who are good at calculating do not use counters, those who are good at closing need no bolts, and those who are good at tying need no ropes. Remove excess, remove extravagance, and the world will be at peace (excess refers to indulgence in sounds and colors, extravagance refers to excessive clothing and food, and peace refers to moderate palaces and terraces. It means that these three are the places that need to be removed, maintain moderation, practice non-action, and then the world will naturally be at peace). Succeed without boasting, succeed without boasting of merit, succeed without being arrogant, and succeed without being forceful.' Examining the reasons for this, it is only to restrain and suppress human desires, which is close to worldly teachings, but it cannot cut off the root of afflictions and sever the root of birth and death. Tracing back to the time of the Yellow Emperor, they began to make clothes, build palaces, admire sounds and colors, and hunt and fish. The ruler was arrogant and extravagant, and the people were toiling. Rong Cheng Zi (容成子) narrated these essentials in response to the times. Although it is said that he asked about the Way on Kongtong Mountain (崆峒山), did he ever leave the world and ascend to heaven at Dinghu (鼎湖)? He was easily lifted up but buried at Qiaoshan (橋山). As for living in seclusion, transcending the mundane, there is no mention of such a thing. A Confucian scholar said: 'These Five Thousand Words (五千文) explore the mysteries of morality, follow the ancient simplicity, and reach the state of great harmony. It values emptiness and stillness to preserve true nature, and follows supreme words to honor the root. Its words are grand and far-reaching, and its teachings are simple and gentle. It abandons fame and profit and lives in seclusion, and the wisdom of the sage lies in having no intention, and success does not lie in oneself. Thus, it explores the depths of all things, and the heart cherishes the style of the sage. Therefore, Ban Gu (班固) and Yang Xiong (楊雄) did not dare to slander Sima Qian (司馬遷), and some believe that it predates the Six Classics and ranks first among Confucian classics. Shu Pi (叔皮) and Jun Shan (君山) some believe that it is concise and easy to follow, surpassing Confucian doctrines. It is probably because they understood the mysteries of language and the subtleties of the Way, which can serve as an indelible warning for all generations of kings.'

矣。而開士抑為世訓同之俗典。若是可乎。開士曰。智大者盤桓于山峙。器小者蓬飛而萍浮。吾聞為可為于可為之世。則天下同為是為可為也。今示子以為明可為者可以不為矣。夫五色致盲。謂貪淫好色傷精失明也。豈非凈名云所見色與盲等乎。五音致聾。謂耽淫聲則損和氣心。不能聽無聲之樂也。豈非凈名云所聞聲與響等乎。五味致爽。謂人嗜五味則舌損而厭生也。豈非凈名云所食味不分別乎。不貴難得之貨息盜也。豈非觀受無常乎。不見可欲自靜也。豈非靜也。非觀身不凈乎。去煩亂令心虛。愛精血令骨強。則有心可虛有骨可疆。氣散形枯非心虛也。神去體朽非骨疆也。挫其銳黜思也。解其紛不鬥也。但是抑其聰明息其紛競。清儉自守不與物嫌。蓋為士之一志。非通人之大度也。和其光不亂人也。同其塵不自別也。直是揚波淈泥以避患。未能利益同事以化生乃為有為事有事。非無為無事也。以己而和不知物之所以自和。則和所不能和也。盤跚形體之間。倥傯分別之境。例可知矣。

儒生曰。顏光祿云。道者流出于仙法。佛者本在於神教。道也者必就深曠友飛靈精丹石粒芝精。所以還年卻老延華駐彩也。佛也者必辭親偶閑身性師凈覺信緣命反一無生剋成聖業。智邈大明志挾恒劫。雖殊涂而同歸。亦何異而獨往

【現代漢語翻譯】現代漢語譯本：因此，您認為開悟之人也像世俗之人一樣遵循相同的準則，這樣可以嗎？開悟之人回答說：『智慧廣博的人像山一樣穩固，器量狹小的人像蓬草一樣隨風飄蕩。我聽說在可以有所作為的時代努力作為，那麼天下人都會認為這是可以有所作為的。現在我告訴你，明白可以有所作為的人，就可以不作爲了嗎？五色使人眼盲，指的是貪戀美色會損傷精氣，導致失明。這難道不是《維摩詰經》所說的『所見之色與盲無異』嗎？五音使人耳聾，指的是沉溺於音樂會損傷和氣，內心無法聽到無聲之樂。這難道不是《維摩詰經》所說的『所聞之聲與迴響無異』嗎？五味使人味覺失靈，指的是人貪圖美味會導致舌頭受損，厭倦清淡的食物。這難道不是《維摩詰經》所說的『所食之味不加分別』嗎？不看重難以得到的貨物，是爲了止息盜竊。這難道不是觀察到一切感受都是無常的嗎？不去看那些令人產生慾望的事物，內心自然平靜。這難道不是靜嗎？不是觀察到身體是不潔凈的嗎？去除煩惱，使內心空虛；愛惜精血，使骨骼強健。這樣才能使內心空虛，骨骼強健。精氣散失，形體枯槁，不是內心空虛；精神離去，身體腐朽，不是骨骼強健。挫其銳氣，是爲了去除思慮；解其紛爭，是爲了避免爭鬥。但這只是抑制聰明才智，止息紛爭，清心寡慾，潔身自好，不與外物產生嫌隙，這只是士人的一種志向，不是通達之人的廣闊胸懷。收斂光芒，是爲了不擾亂他人；混同于塵世，是爲了不標榜自己。這只是隨波逐流，攪渾泥水以躲避災禍，不能利益眾生，與眾生共同努力以教化他們，這仍然是有為之事，並非無為無事。只知道用自己的方式去調和，卻不知道萬物自身和諧的道理，那麼所調和的就不是真正能夠調和的。在形體之間徘徊，在分別的境界中忙碌，其他的例子都可以由此類推了。』儒生說：『顏光祿（顏延之）說，道家之術源於仙法，佛法之本在於神教。修道之人必定要追求深山曠野，與飛昇的仙靈為友，服用精煉的丹藥和石脂，以及靈芝精華，以此來返老還童，延年益壽。修佛之人必定要辭別親人，獨自清修，修養身性，以清凈的覺悟為師，相信因緣，順應命運，迴歸到無生無滅的境界，成就聖人的事業。他們的智慧深遠廣大，他們的志向堅定不移，歷經恒河沙數般的劫難。雖然道路不同，但最終目標是一致的，又有什麼不同而要獨自前行呢？』

【English Translation】 English version: Therefore, do you think that enlightened beings should follow the same worldly conventions as ordinary people? The enlightened being replied, 'Those with great wisdom are as steadfast as mountains, while those with small capacity drift like tumbleweeds. I have heard that in an age where action is possible, one should strive to act, so that all under heaven will deem it possible to act. Now I tell you, does understanding that action is possible mean that one can choose inaction? The five colors cause blindness, referring to how greed for beauty damages essence and leads to blindness. Is this not what Vimalakirti says, 'What is seen is no different from blindness'? The five sounds cause deafness, referring to how indulgence in music harms harmony and prevents one from hearing the music of silence. Is this not what Vimalakirti says, 'What is heard is no different from an echo'? The five flavors cause loss of taste, referring to how craving for flavors damages the tongue and leads to aversion to plain food. Is this not what Vimalakirti says, 'What is tasted is not distinguished'? Not valuing rare goods is to cease theft. Is this not observing that all sensations are impermanent? Not seeing what is desirable leads to inner peace. Is this not stillness? Is this not contemplating the impurity of the body? Removing afflictions makes the mind empty; cherishing essence and blood makes the bones strong. Only then can the mind be empty and the bones strong. When essence scatters and the body withers, it is not emptiness of mind; when spirit departs and the body decays, it is not strength of bone. Blunting sharpness is to eliminate thought; resolving disputes is to avoid conflict. But this is merely suppressing intelligence, ceasing strife, being frugal and self-reliant, and not creating animosity with things. This is merely the aspiration of a scholar, not the broad-mindedness of a wise person. Harmonizing one's light is to not disturb others; mingling with the dust is to not distinguish oneself. This is merely going with the flow, stirring up mud to avoid trouble, unable to benefit beings, working together with them to transform them. This is still action, not inaction. Knowing only how to harmonize oneself without understanding how things harmonize themselves, then what is harmonized is not truly harmonizable. Hesitating between forms, being busy in the realm of distinctions, other examples can be inferred from this.' A Confucian scholar said, 'Yan Guanglu (Yan Yanzhi) said that Daoist practices originate from immortal techniques, and the essence of Buddhism lies in divine teachings. Those who cultivate the Dao must seek deep mountains and wilderness, befriend ascending immortals, consume refined elixirs and stone essences, as well as the essence of lingzhi mushrooms, in order to rejuvenate, prolong life, and maintain youthful appearance. Those who cultivate Buddhism must leave their families, cultivate in solitude, nurture their nature, take pure enlightenment as their teacher, believe in karma, follow destiny, return to the state of no birth and no death, and accomplish the deeds of a sage. Their wisdom is profound and vast, their aspirations are firm and unwavering, enduring countless kalpas. Although the paths are different, the ultimate goal is the same, so why be different and go alone?'

哉。向聞其異。未知所以為異。請示其門。冀同歸也。開士喻曰。顏氏知一不知其二。夫道體無名無為。天地之始。乾坤有質有為。萬物之母。此則道不出於始無物而資於今有。便是本無今有。已有還無。拘限有無之間。產生始母之內矣。請吾言之。真諦故無。無為天地之始。世諦故有。有為萬物之母。母能生也。故為世諦。始為本也。故為真諦。世諦說有。非無而有。真諦說無。非有而無。非無而有。不有有也。非有而無。不無無也。非無而有常見自消。非有而無斷見便息。不有有者。非有非不有也。不無無者。非無非不無也。言其有者言非是有。既非是有非謂非有。是則執者失之為者敗之者也。子知異之為異。未知異之所以異。未知異之所異。焉知同異之所以異。未知異同之所以異。焉知異異之所以異。未知異異之所以異。焉知同同之所以異。未知同同之所以異。焉知非同非異之所以異。未知非同非異之所以異。焉知非非同非非異之所以異。未知非非同非非異之所以異。焉知非非不同非非不異之所以異。未知非非不同非非不異之所以異。焉知異同同異無異不異之所以異哉。是以如來說法常依二諦。起慈悲以救物。行喜舍以濟人。無念而成就眾生。不動而凈佛國土。雖有所作實無所為。子其詳焉。無自誤也。儒生問

【現代漢語翻譯】現代漢語譯本：（儒生：）是的。我聽說它很特別，但不知道它特別在哪裡。請您開示其中的門徑，希望我也能一同歸向真理。（顏氏，指顏回，孔子的弟子，以好學和對儒家思想的深刻理解而聞名。）（開士開示說：）顏氏只知其一，不知其二。道體是無名無為的，是天地的開始；乾坤（乾代表天，坤代表地）是有質有為的，是萬物的母親。這說明道不是從最初的『無』中產生，而是憑藉現在的『有』而存在。這便是從『本無』到『今有』，從『已有』到『還無』，被侷限在『有』和『無』之間，產生于『始母』之內了。請聽我說，真諦原本是『無』，『無』是天地的開始；世諦原本是『有』，『有』是萬物的母親。母親能夠生育，所以是世諦；開始是根本，所以是真諦。世諦說『有』，不是從『無』到『有』；真諦說『無』，不是從『有』到『無』。不是從『無』到『有』，就不是在『有』的基礎上產生『有』；不是從『有』到『無』，就不是在『無』的基礎上產生『無』。不是從『無』到『有』，常見的斷滅見解自然消失；不是從『有』到『無』，常見的常見見解便會止息。不是在『有』的基礎上產生『有』，就是非『有』非『不有』；不是在『無』的基礎上產生『無』，就是非『無』非『不無』。說它是『有』，但說的不是實在的『有』；既然不是實在的『有』，就不能說是『非有』。這就是執著的人會失去它，有所作為的人會失敗的原因。您知道『異』之所以為『異』，卻不知道『異』之所以『異』的原因；不知道『異』所『異』之處，又怎麼知道『同』和『異』之所以『異』的原因呢？不知道『異同』之所以『異』，又怎麼知道『異異』之所以『異』的原因呢？不知道『異異』之所以『異』，又怎麼知道『同同』之所以『異』的原因呢？不知道『同同』之所以『異』，又怎麼知道『非同非異』之所以『異』的原因呢？不知道『非同非異』之所以『異』，又怎麼知道『非非同非非異』之所以『異』的原因呢？不知道『非非同非非異』之所以『異』，又怎麼知道『非非不同非非不異』之所以『異』的原因呢？不知道『非非不同非非不異』之所以『異』，又怎麼知道『異同同異無異不異』之所以『異』的原因呢？因此，如來（Tathagata，佛的稱號）說法常常依據二諦（Two Truths，真諦和俗諦），發起慈悲心來救度眾生，行持喜舍（Joyful Giving，歡喜佈施）來救濟世人，在無念的狀態下成就眾生，在不動的狀態下清凈佛的國土。雖然有所作為，實際上卻沒有任何作為。您要詳細地思考這些道理，不要自己誤解了。（儒生）問道。

【English Translation】 English version: (The Confucian scholar:) Yes. I have heard that it is extraordinary, but I do not know why it is extraordinary. Please show me the way, so that I may also return to the truth. (Yan Shi, referring to Yan Hui, a disciple of Confucius known for his love of learning and deep understanding of Confucianism.) (The enlightened one explained:) Yan Shi knows one but not the other. The essence of the Dao (The Way) is nameless and non-acting, the beginning of heaven and earth; Qiankun (Qian represents heaven, Kun represents earth) has substance and action, the mother of all things. This means that the Dao does not originate from the initial 'nothingness' but relies on the present 'existence'. This is from 'originally nothing' to 'now existing', from 'already existing' to 'returning to nothing', confined between 'existence' and 'non-existence', generated within the 'original mother'. Please listen to me, the ultimate truth (Paramārtha-satya) is originally 'non-existence', 'non-existence' is the beginning of heaven and earth; the conventional truth (Saṃvṛti-satya) is originally 'existence', 'existence' is the mother of all things. The mother can give birth, so it is the conventional truth; the beginning is the root, so it is the ultimate truth. The conventional truth speaks of 'existence', not from 'non-existence' to 'existence'; the ultimate truth speaks of 'non-existence', not from 'existence' to 'non-existence'. Not from 'non-existence' to 'existence', it is not generating 'existence' on the basis of 'existence'; not from 'existence' to 'non-existence', it is not generating 'non-existence' on the basis of 'non-existence'. Not from 'non-existence' to 'existence', the common annihilationist views naturally disappear; not from 'existence' to 'non-existence', the common eternalist views will cease. Not generating 'existence' on the basis of 'existence', it is neither 'existence' nor 'non-existence'; not generating 'non-existence' on the basis of 'non-existence', it is neither 'non-existence' nor 'not non-existence'. Saying it is 'existence', but it is not speaking of real 'existence'; since it is not real 'existence', it cannot be said to be 'non-existence'. This is why those who are attached will lose it, and those who act will fail. You know that 'difference' is 'difference', but you do not know the reason why 'difference' is 'different'; not knowing where 'difference' is 'different', how can you know the reason why 'sameness' and 'difference' are 'different'? Not knowing why 'sameness and difference' are 'different', how can you know why 'difference and difference' are 'different'? Not knowing why 'difference and difference' are 'different', how can you know why 'sameness and sameness' are 'different'? Not knowing why 'sameness and sameness' are 'different', how can you know why 'neither sameness nor difference' is 'different'? Not knowing why 'neither sameness nor difference' is 'different', how can you know why 'neither neither sameness nor neither difference' is 'different'? Not knowing why 'neither neither sameness nor neither difference' is 'different', how can you know why 'neither neither not sameness nor neither neither not difference' is 'different'? Not knowing why 'neither neither not sameness nor neither neither not difference' is 'different', how can you know why 'difference sameness sameness difference no difference not difference' is 'different'? Therefore, the Tathagata (Buddha's title) often teaches according to the Two Truths (Paramārtha-satya and Saṃvṛti-satya), arousing compassion to save beings, practicing joyful giving (Dāna) to help people, accomplishing sentient beings in a state of no-thought, purifying the Buddha's land in a state of non-movement. Although there is action, in reality, there is no action. You should think about these principles in detail, and do not misunderstand them yourself. (The Confucian scholar) asked.

曰。初列三教各陳其美。后將道教判入儒流。棄太史之正言。從班生之曲說。君子不黨何若是歟。

開士喻曰。小人黨親君子黨理。若理符而事順者。亦何愧於蒼蒼乎。吾聞世間法者有字無義。出世間法者有字有義。何者世法浮偽。喻如驢乳。出世真實。喻如牛乳。然而驢乳為酪不能出酥。縱強構之還即成溺。所以然者。勢分絕也。牛乳出酥酪乃至醍醐。轉構轉凈唯香唯美。五種具足八味甘濃。佛所說經引之為喻。考史記先黃老后六經。漢書先六經后黃老者。其見乃異就理不殊。各隨所愛。非盡言之論也。且班固云。易有六十四卦。道止當謙一卦。藝文總判九流。道止入在一流。孔安國云。三皇所行。謂之大道。五帝所行。謂之常道。不言別更有道令人奉之。今以勸子。不可隨其臆斷。善自求其實也。

辯正論卷第二大正藏第 52 冊 No. 2110 辯正論

辯正論卷第三

唐沙門釋法琳撰

十代奉佛上篇第三

儒生曰。信心漸發邪執稍回。又問曰。漢地君王奉佛至信。久而彌篤。為福有徴者。可得聞乎。

開士喻曰。自項日降靈摩蕂入洛。歸心奉法不可殫言。今當爲子略陳十代君王三公宰輔通儒博識敬信佛者。以告子也。晉世祖武皇帝(龍顏奇偉盛明革運

【現代漢語翻譯】儒生問道：『最初將儒、釋、道三教並列，各自陳述其優點。後來卻將道教歸入儒家。拋棄太史公司馬遷的公正之言，而採納班固的曲解之說。君子不結黨營私，為何會這樣呢？』

開士（佛教居士）回答說：『小人結黨偏袒親近之人，君子結黨是爲了維護真理。如果道理相符，事情順利，又何必顧慮上天的責備呢？我聽說世間法只有文字而沒有真義，出世間法既有文字又有真義。為什麼呢？因為世間法虛浮虛假，好比驢奶；出世間法真實不虛，好比牛奶。然而驢奶不能製成奶酪，更不能提煉成酥油，即使勉強制作，最終也只能變成糞溺。之所以這樣，是因為本質上的差別。牛奶可以製成酥酪，乃至醍醐，轉化得越發純凈，越發芬芳美好。五種滋味俱全，八種口感甘甜濃郁。佛所說的經典就用這個來作比喻。考察《史記》，先記載黃老之學，後記載六經；《漢書》先記載六經，後記載黃老之學，他們的觀點不同，但就事論理並沒有什麼差別，只是各自有所偏愛，不能說是最終的定論。況且班固說，《易經》有六十四卦，道家只取謙卦一卦。藝文總共分為九流，道家只被歸為其中一流。孔安國說，三皇所遵循的，叫做大道；五帝所遵循的，叫做常道。沒有說另外還有一種道讓人去信奉。現在我用這些來勸告你，不要隨意根據自己的臆斷來判斷，要好好探求其中的真義。』

《辯正論》卷第二《大正藏》第 52 冊 No. 2110 《辯正論》

《辯正論》卷第三

唐朝沙門釋法琳撰

十代奉佛上篇第三

儒生問道：『（我對佛法的）信心逐漸增長，錯誤的執念也漸漸消退。』又問：『漢地的君王信奉佛教，非常虔誠，而且時間越長越篤信，他們因此而獲得福報，有可以聽聞的事例嗎？』

開士回答說：『自從項日（指摩騰和竺法蘭）降臨，摩蕂（Kasyapa Matanga）進入洛陽，人們歸心奉法，事例多得說不完。現在我為你簡略地陳述十代君王、三公宰輔、通儒博識之士敬信佛法的事例，來告訴你。晉世祖武皇帝（司馬炎）（容貌奇偉，盛世明君，革除舊制）』

【English Translation】 The Confucian scholar asked: 'Initially, the three teachings of Confucianism, Buddhism, and Taoism were listed together, each stating their merits. Later, Taoism was classified into Confucianism. Abandoning the just words of the Grand Historian Sima Qian, and following Ban Gu's distorted statements. A gentleman does not form factions, why is it like this?'

The Upasaka (Buddhist layman) replied: 'Inferior people form factions to favor their relatives, gentlemen form factions to uphold the truth. If the principle is in accordance and things go smoothly, why be ashamed before Heaven? I have heard that worldly dharmas have words but no meaning, while transcendent dharmas have both words and meaning. Why? Because worldly dharmas are floating and false, like donkey's milk; transcendent dharmas are true and not false, like cow's milk. However, donkey's milk cannot be made into cheese, let alone refined into ghee. Even if forced to make it, it will only become excrement. The reason for this is the difference in essence. Cow's milk can be made into cheese, and even ghee, the more it is transformed, the purer it becomes, the more fragrant and beautiful. The five flavors are complete, and the eight tastes are sweet and rich. The sutras spoken by the Buddha use this as a metaphor. Examining the 'Records of the Grand Historian', it first records the teachings of Huang-Lao (黃老, Yellow Emperor and Lao Tzu), then the Six Classics; the 'Book of Han' first records the Six Classics, then the teachings of Huang-Lao. Their views are different, but in terms of reasoning, there is no difference, just each has its own preferences, and it cannot be said to be the final conclusion. Moreover, Ban Gu said that the 'Book of Changes' has sixty-four hexagrams, but Taoism only takes the hexagram of humility. The general classification of arts and literature is divided into nine streams, and Taoism is only classified into one of them. Kong Anguo said that what the Three Sovereigns practiced is called the Great Way; what the Five Emperors practiced is called the Constant Way. It does not say that there is another way for people to believe in. Now I use these to advise you, do not arbitrarily judge according to your own assumptions, but seek the truth in it.'

Debate on the Correct Doctrine, Volume 2 Taisho Tripitaka Volume 52, No. 2110, Debate on the Correct Doctrine

Debate on the Correct Doctrine, Volume 3

Composed by the Tang Dynasty Sramana釋法琳 (Sh釋法琳, a monk's name)

The Third Chapter on Ten Generations of Veneration of the Buddha

The Confucian scholar asked: 'My faith (in Buddhism) is gradually growing, and my wrong attachments are gradually fading away.' He also asked: 'The kings of the Han land venerate the Buddha with great sincerity, and the longer the time, the more devout they become. Are there any examples of blessings they received as a result that we can hear about?'

The Upasaka replied: 'Since Xiang Ri (項日, referring to Kasyapa Matanga and Dharmaraksa) descended and Kasyapa Matanga (摩蕂, an Indian Buddhist monk) entered Luoyang, people's devotion to the Dharma is too numerous to mention. Now I will briefly state for you the examples of ten generations of kings, the Three Dukes and ministers, learned Confucian scholars who were knowledgeable and respectful of the Buddha, to tell you. Emperor Wu of the Jin Dynasty (司馬炎, Sima Yan) (with extraordinary appearance, a wise ruler of a prosperous age, reforming the old system)'

大弘佛事廣樹伽藍)晉惠帝(歸心妙道。契意玄宗。仍于洛下造興聖寺。供養百僧)晉敏帝(篤意冥感遠降神儀。仍于長安造通靈白馬二寺)

右西晉二京。合寺一百八十所。譯經一十三人七十三部。僧尼三千七百餘人晉中宗元皇帝(文軌大同中興江左。造瓦官龍宮二寺。度丹陽建業千僧)晉肅宗明皇帝(聰聖玄覽設齋興福。造皇興道場二寺。集義學名稱百僧)晉顯宗成皇帝(至意冥通聖德遐感。造中興鹿野二寺。集翻經義學千僧)晉孝哀皇帝(延問侍臣迴心妙理嘉賓切對大啟龍光)晉太宗簡文皇帝(仁恕溫含。作聖欽明。造像建齋度僧立寺于長干故塔起木浮圖壯麗殊偉)晉烈宗孝武皇帝(精心奉法。志念冥符。師子國王欽其懷道。故遣沙門曇摩撮。遠送玉像以表丹情。召義解僧。造皇泰寺仍舍舊第為本起寺)晉安皇帝(篤信無怠。福興皇叢于育王塔立大石寺)

右東晉一百四載。合寺一千七百六十八所。譯經二十七人二百六十三部。僧尼二萬四千人。宋高祖武皇帝(啟聖建元。還淳反樸。口誦梵本手寫戒經。造靈根法王二寺。供招賢聖遍學千僧也)宋太宗明皇帝(至治克昌。口誦般若。造丈八金像四軀鑄不成改為丈四。立即圓滿。莊嚴成就。還高丈八。旦食解齋。爰感舍利。造弘普中寺以召名僧)宋太

{ "translations": [ "大弘佛事，廣建伽藍（寺院）（指廣為弘揚佛法，大量建造寺廟）。晉惠帝（司馬衷）（歸心於精妙的佛法，心意與玄妙的佛理相契合，於是在洛陽建造興聖寺，供養一百位僧人）。晉愍帝（司馬鄴）（虔誠的意念能夠感應到佛的神力，於是于長安建造通靈寺和白馬寺）。", "", "以上是西晉兩京（洛陽和長安）的寺廟情況，總計一百八十所寺廟，翻譯佛經的人有十三位，翻譯佛經七十三部，僧尼三千七百餘人。晉中宗元皇帝（司馬睿）（文治教化與古代相同，在江東復興晉朝，建造瓦官寺和龍宮寺，度化丹陽和建業的一千名僧人）。晉肅宗明皇帝（司馬紹）（聰慧聖明，廣泛閱覽佛經，設齋供佛，興建福業，建造皇興道場兩座寺廟，聚集以義理研究著稱的僧人一百名）。晉顯宗成皇帝（司馬衍）（至誠的心意能夠與佛相通，聖德能夠感應到遠方，建造中興寺和鹿野寺，聚集翻譯佛經和研究義理的僧人一千名）。晉孝哀皇帝（司馬丕）（向侍臣詢問佛法，大臣以精妙的佛理迴應，於是大規模地興建龍光寺）。晉太宗簡文皇帝（司馬昱）（仁慈寬厚，溫和謙遜，行為合乎聖人的標準，令人欽佩，建造佛像，舉辦齋會，度化僧人，在長干故塔處建造木製浮屠，壯麗非凡）。晉烈宗孝武皇帝（司馬曜）（精心奉行佛法，心志與佛理暗合。師子國（今斯里蘭卡）國王欽佩他信奉佛法，因此派遣沙門（出家修道者）曇摩撮（Dhammatrata），遠道送來玉佛像，以表達誠摯的感情。召集精通佛理的僧人，建造皇泰寺，並將舊宅舍為本起寺）。晉安皇帝（司馬德宗）（篤信佛法，毫不懈怠，為育王塔興建福業，建立大石寺）。", "", "以上是東晉一百零四年的寺廟情況，總計一千七百六十八所寺廟，翻譯佛經的人有二十七位，翻譯佛經二百六十三部，僧尼二萬四千人。宋高祖武皇帝（劉裕）（開啟聖明的時代，建立新的紀元，恢復淳樸的民風，口誦梵文佛經，手寫戒律經典，建造靈根寺和法王寺，供養招賢寺和聖遍寺的一千名僧人）。宋太宗明皇帝（劉彧）（政治清明，國家昌盛，口誦《般若經》，建造丈八高的金像四尊，但鑄造不成，改為丈四，立即圓滿成功，莊嚴圓滿。恢復鑄造丈八金像，在早飯時解齋，因此感應到舍利（佛骨）。建造弘普中寺，召集有名的僧人）。宋太" ], "english_translations": [ 'Greatly promoting Buddhist affairs and widely establishing sangharamas (monasteries) (referring to extensively propagating Buddhism and constructing numerous temples). Emperor Hui of Jin (Sima Zhong) (wholeheartedly devoted to the profound Dharma, his mind aligned with the subtle principles of Xuanzong (a school of Taoism), and thus built Xing Sheng Temple in Luoyang, providing for one hundred monks). Emperor Min of Jin (Sima Ye) (sincere thoughts could sense the divine power of the Buddha, and thus built Tongling Temple and White Horse Temple in Chang\'an).', '', 'The above describes the temples in the two capitals (Luoyang and Chang\'an) of the Western Jin Dynasty, totaling one hundred and eighty temples, with thirteen translators of Buddhist scriptures, translating seventy-three scriptures, and three thousand seven hundred monks and nuns. Emperor Yuan of Jin (Sima Rui) (civilized governance was the same as in ancient times, reviving the Jin Dynasty in Jiangdong, building Waguan Temple and Dragon Palace Temple, and ordaining one thousand monks in Danyang and Jianye). Emperor Ming of Jin (Sima Shao) (intelligent and wise, extensively reading Buddhist scriptures, holding vegetarian feasts, and building meritorious deeds, building two Huangxing Daocheng Temples, gathering one hundred monks known for their study of righteousness). Emperor Cheng of Jin (Sima Yan) (sincere intentions could communicate with the Buddha, and holy virtues could be sensed from afar, building Zhongxing Temple and Luye Temple, gathering one thousand monks who translated scriptures and studied righteousness). Emperor Xiaoai of Jin (Sima Pi) (asked his attendants about Buddhism, and the ministers responded with subtle Buddhist principles, thus extensively building Longguang Temple). Emperor Jianwen of Jin (Sima Yu) (benevolent and tolerant, gentle and humble, his actions conformed to the standards of a sage, admirable, building Buddha statues, holding vegetarian feasts, ordaining monks, and building a wooden pagoda at the old pagoda of Changgan, magnificent and extraordinary). Emperor Xiaowu of Jin (Sima Yao) (carefully practiced Buddhism, his mind secretly aligned with Buddhist principles. The King of the Lion Kingdom (now Sri Lanka) admired his belief in Buddhism, so he sent the Shramana (ascetic) Dhammatrata from afar to send a jade Buddha statue to express sincere feelings. Summoned monks who were proficient in Buddhist principles, built Huangtai Temple, and donated the old residence as Benqi Temple). Emperor An of Jin (Sima Dezong) (firmly believed in Buddhism without懈怠, built meritorious deeds for the Yuwang Pagoda, and established Dashi Temple).', '', 'The above describes the temples in the Eastern Jin Dynasty for one hundred and four years, totaling one thousand seven hundred and sixty-eight temples, with twenty-seven translators of Buddhist scriptures, translating two hundred and sixty-three scriptures, and twenty-four thousand monks and nuns. Emperor Wu of Song (Liu Yu) (opened a wise era, established a new era, restored simple folk customs, recited Sanskrit Buddhist scriptures, wrote precepts and classics by hand, built Linggen Temple and Fawang Temple, and provided for one thousand monks in Zhaoxian Temple and Shengpian Temple). Emperor Ming of Song (Liu Yu) (political clarity, national prosperity, recited the Prajna Sutra, built four golden statues of eighteen feet high, but could not be cast, changed to fourteen feet, immediately completed successfully, solemn and complete. Resumed casting golden statues of eighteen feet, broke the fast at breakfast, and thus sensed the relics (Buddha\'s bones). Built Hongpuzhong Temple to gather famous monks). Song Tai' ] }

祖文皇帝(奉齋不殺。精心慕道。尚之雅對佛戒為宗。坐致太平允如聖旨。欽仰求那務興大法。造禪云寺。常供養千僧)

右宋世合寺一千九百一十三所。譯經二十三人二百一十部。名僧智士郁。若稻麻。寶剎金輪森如竹葦。釋教隆盛篤信倍多。僧尼三萬六千人。齊太祖高皇帝(手寫法華。口誦般若。四月八日常鑄金像。七月十五日普寺送盆供養三百名僧。立陟屺正觀二寺)齊世祖武皇帝(造招賢游玄二寺。集義學翻經三百僧。三教格量四年考校)齊高宗明皇帝(寫一切經。造千金像。口誦般若常轉法花經造歸依寺召習禪僧。身持六齋。務修十善)

右齊世合寺二千一十五所。譯經一十六人七十二部。僧尼三萬二千五百人。梁高祖武皇帝(性度弘偉。風鑒朗拔。游心七覺。陶思八禪。制五時論。轉四方等。造光宅同泰等五寺。集重云殿講眾千僧國內普持六齋。兆民皆受八戒)梁太宗簡文皇帝(天姿高朗。風神超邁委心妙法。遍覽玄章。造資敬報恩二寺。刺血自書般若十部。太后諱日不食而齋。撰法集記二百餘卷。法寶連璧四百許篇)梁中宗孝元皇帝(體聖多能入微靈悟。造天居天宮二寺。召高名高行千僧。自講法花每解成實)

右梁世合寺二千八百四十六所。譯經四十二人二百三十八部。僧尼八萬

【現代漢語翻譯】祖文皇帝（奉行齋戒不殺生，專心致志地追求佛道，推崇高雅的佛法戒律為根本，坐鎮朝廷而使天下太平，完全符合聖上的旨意。欽佩並仰仗求那跋摩（Gunabhadra，意為功德賢）弘揚大法，建造禪云寺，經常供養一千名僧人）。

右，宋朝時期共有寺廟一千九百一十三所，翻譯佛經的譯經師有二十三人，共翻譯佛經二百一十部。著名的僧人和有智慧的人士，多得像稻子和麻一樣。寶塔和佛寺的金輪，密集得像竹子和蘆葦一樣。佛教興盛，篤信佛教的人倍增。僧尼共有三萬六千人。

齊太祖高皇帝（親手書寫《法華經》，口中誦讀《般若經》。四月初八經常鑄造金像，七月十五日普遍在寺廟中舉行盂蘭盆節供養三百名僧人。建立陟屺寺和正觀寺）。

齊世祖武皇帝（建造招賢寺和游玄寺，聚集義學僧人三百人翻譯佛經，對三教進行格義和衡量，歷時四年進行考校）。

齊高宗明皇帝（書寫一切佛經，建造千金佛像，口中誦讀《般若經》，經常轉讀《法華經》，建造歸依寺召集習禪的僧人，自身持守六齋日，努力修習十善業）。

右，齊朝時期共有寺廟二千零一十五所，翻譯佛經的譯經師有十六人，共翻譯佛經七十二部。僧尼共有三萬二千五百人。

梁高祖武皇帝（天性弘大偉岸，風度器宇軒昂，用心於七覺支，沉思於八禪定，制定五時教判，弘揚《方等經》。建造光宅寺、同泰寺等五所寺廟，聚集重云殿講經的僧人一千人，國內普遍持守六齋日，百姓都受持八關齋戒）。

梁太宗簡文皇帝（天資高超開朗，風神超凡俊逸，全身心信賴微妙的佛法，普遍閱讀玄妙的經章。建造資敬寺和報恩寺，刺血親自書寫《般若經》十部。在太后忌日不吃飯而齋戒，撰寫法集記錄二百餘卷，《法寶連璧》四百多篇）。

梁中宗孝元皇帝（體悟聖人之道，多才多藝，深入細微之處，靈敏而有悟性。建造天居寺和天宮寺，召集高名望和高德行的僧人一千人，親自講解《法華經》，每次都講解《成實論》）。

右，梁朝時期共有寺廟二千八百四十六所，翻譯佛經的譯經師有四十二人，共翻譯佛經二百三十八部。僧尼共有八萬。

【English Translation】 Emperor Zuwen (He observed vegetarianism and abstained from killing. He devoted himself to the pursuit of the Buddhist path. He esteemed the elegant Buddhist precepts as the foundation. He maintained peace and stability in the court, fully in accordance with the imperial will. He admired and relied on Gunabhadra (求那跋摩, meaning 'Virtuous Merit') to propagate the great Dharma. He built Chanyun Monastery and regularly provided offerings to one thousand monks).

To the right, during the Song Dynasty, there were a total of 1,913 monasteries. There were 23 translators of scriptures, who translated 210 scriptures. Famous monks and wise scholars were as numerous as rice and hemp. Pagodas and golden wheels of Buddhist temples were as dense as bamboo and reeds. Buddhism flourished, and the number of devout believers increased greatly. There were a total of 36,000 monks and nuns.

Emperor Gao of the Qi Dynasty (He personally wrote the 'Lotus Sutra' and recited the 'Prajna Sutra'. On the eighth day of the fourth month, he regularly cast golden statues. On the fifteenth day of the seventh month, he universally held the Ullambana Festival in temples, offering to 300 monks. He established Zhiqi Monastery and Zhengguan Monastery).

Emperor Wu of the Qi Dynasty (He built Zhaoxian Monastery and Youxuan Monastery. He gathered 300 monks who studied the meaning of the scriptures to translate scriptures. He conducted Geyi (格義, meaning 'matching meanings') and measured the three teachings, examining them for four years).

Emperor Ming of the Qi Dynasty (He wrote all the scriptures, built golden statues worth a thousand gold pieces, recited the 'Prajna Sutra', and regularly recited the 'Lotus Sutra'. He built Guiyi Monastery and summoned monks who practiced Chan meditation. He personally observed the six fast days and diligently cultivated the ten wholesome deeds).

To the right, during the Qi Dynasty, there were a total of 2,015 monasteries. There were 16 translators of scriptures, who translated 72 scriptures. There were a total of 32,500 monks and nuns.

Emperor Wu of the Liang Dynasty (He was magnanimous and heroic, with a bright and outstanding demeanor. He focused his mind on the Seven Factors of Enlightenment and contemplated the Eight Dhyanas. He established the Five Periods of Teaching and propagated the 'Vaipulya Sutras'. He built Guangzhai Monastery, Tongtai Monastery, and five other monasteries. He gathered one thousand monks to lecture on scriptures in Chongyun Hall. The country universally observed the six fast days, and the people all received the Eight Precepts).

Emperor Jianwen of the Liang Dynasty (He was naturally intelligent and cheerful, with a transcendent and elegant spirit. He wholeheartedly trusted in the wonderful Dharma and extensively read the profound scriptures. He built Zijing Monastery and Bao'en Monastery. He drew blood to personally write ten copies of the 'Prajna Sutra'. On the anniversary of the Empress Dowager's death, he fasted instead of eating. He compiled a collection of Dharma records in more than 200 volumes and more than 400 chapters of 'Fabaolianbi' (法寶連璧, meaning 'Linked Jewels of the Dharma').

Emperor Xiaoyuan of the Liang Dynasty (He embodied the way of the sages, was multi-talented, insightful, and spiritually enlightened. He built Tianju Monastery and Tiangong Monastery. He summoned one thousand monks of high reputation and virtue. He personally lectured on the 'Lotus Sutra' and explained the 'Tattvasiddhi Shastra' each time).

To the right, during the Liang Dynasty, there were a total of 2,846 monasteries. There were 42 translators of scriptures, who translated 238 scriptures. There were a total of 80,000 monks and nuns.

二千七百餘人。梁孝宣皇帝梁孝明皇帝(文明在政。中興大寶。後梁社稷光被生民。于荊州造天皇陟屺大明寶光四望等寺)

右後梁二帝治在江陵三十五年。寺有一百八所。山寺有青溪鹿溪覆船龍山韭山等。並佛事嚴麗堂宇雕奇。睹即發心見便忘返。僧尼三千二百人。

陳高祖武皇帝

膺寶曆以君臨赴會昌而司牧。身長八尺。須長三尺。旋毛覆耳。垂手過膝。以大願力康濟群生。以大莊嚴戡剪多難。永言沛邑思報地恩。愿使譙都同斯嘉慶。永定二年于楊州造東安寺。復為家國爰逮群生。于楊都治下造興皇天居等四寺。皆繡棋雕楹文𣗽粉壁。三階肅而宛轉。千柱赫以玲瓏。長表列于康衢。高門臨于馳道。美音精舍未或可儔。善德仁祠。詎能為比。寫一切經一十二藏。造金銅等身像一百萬軀。度僧尼七千人。修治故寺三十二所。

陳世祖文皇帝紹隆三寶。弘化五乘。盛澤比于慈雲。大明方于慧日。美譽形於四海。仁心貫於三靈。刁斗無虞。干戈戴戢。修治故寺六十所。寫一切經五十藏。度僧尼三千人。

陳高宗孝宣皇帝執玉版而導中麾。乘金輪而指上國。地居旦奭任總機衡。歲有豐年。民惟大蓄。域中無事。天下咸康。于揚州禁中里造太皇寺。然以慎終追遠情切。章陵為始興昭烈王孝太妃

【現代漢語翻譯】現代漢語譯本：二千七百餘人。梁孝宣皇帝、梁孝明皇帝（文明在政，中興大寶，後梁社稷光被生民，于荊州造天皇陟屺大明寶光四望等寺）。

右後梁二帝治在江陵三十五年，寺有一百八所。山寺有青溪、鹿溪、覆船、龍山、韭山等，並佛事嚴麗，堂宇雕奇，睹即發心，見便忘返。僧尼三千二百人。

陳高祖武皇帝

膺寶曆以君臨，赴會昌而司牧。身長八尺，須長三尺，旋毛覆耳，垂手過膝。以大願力康濟群生，以大莊嚴戡剪多難。永言沛邑，思報地恩，愿使譙都同斯嘉慶。永定二年于楊州造東安寺，復為家國爰逮群生。于楊都治下造興皇、天居等四寺，皆繡棋雕楹，文𣗽粉壁，三階肅而宛轉，千柱赫以玲瓏。長表列于康衢，高門臨于馳道。美音精舍未或可儔，善德仁祠詎能為比。寫一切經一十二藏，造金銅等身像一百萬軀，度僧尼七千人，修治故寺三十二所。

陳世祖文皇帝紹隆三寶，弘化五乘。盛澤比于慈雲，大明方于慧日。美譽形於四海，仁心貫於三靈。刁斗無虞，干戈戴戢。修治故寺六十所，寫一切經五十藏，度僧尼三千人。

陳高宗孝宣皇帝執玉版而導中麾，乘金輪而指上國。地居旦奭，任總機衡。歲有豐年，民惟大蓄。域中無事，天下咸康。于揚州禁中里造太皇寺。然以慎終追遠情切，章陵為始興昭烈王孝太妃。

【English Translation】 English version: More than two thousand seven hundred people. Emperor Xiaoxuan of Liang, Emperor Xiaoming of Liang (Civilization in governance, revival of the great treasure, the Later Liang dynasty's state prospered and benefited the people, building the Tianhuang, Zhiji, Daming, Baoguang, Siwang, etc. temples in Jingzhou).

The two emperors of Later Liang reigned in Jiangling for thirty-five years, with one hundred and eight temples. Mountain temples included Qingxi, Luxi, Fuchuan, Longshan, Jiushan, etc., all with solemn and beautiful Buddhist affairs, and exquisitely carved halls. Those who saw them immediately developed faith and forgot to return. There were three thousand two hundred monks and nuns.

Emperor Wu, the founding emperor of the Chen Dynasty

He received the precious mandate to rule and governed with auspiciousness. He was eight feet tall, with a three-foot-long beard, hair whorls covering his ears, and hands reaching past his knees. With great vows, he brought peace to all beings, and with great solemnity, he quelled many difficulties. Always remembering Pei County, he sought to repay the land's kindness, wishing to bring the same joy to Qiao City. In the second year of Yongding, he built the Dong'an Temple in Yangzhou, again for the sake of the country and all living beings. Under the rule of Yangdu, he built four temples, including Xinghuang and Tianju, all with embroidered checkerboard patterns, carved pillars, and decorated walls. The three levels were solemn and winding, and the thousand pillars were bright and exquisite. Long memorials were displayed on the main streets, and high gates faced the avenues. The beautiful sound of the refined residence could not be matched, and the benevolent shrine of good virtue could not be compared. He transcribed twelve collections of all the scriptures, created one million gold and bronze statues of equal size, ordained seven thousand monks and nuns, and repaired thirty-two old temples.

Emperor Wendi of the Chen Dynasty promoted the Three Jewels (Buddha, Dharma, Sangha), and propagated the Five Vehicles (the paths of gods, humans, asuras, animals, and hungry ghosts). His abundant grace was like merciful clouds, and his great wisdom was like the sun. His good reputation spread throughout the four seas, and his benevolent heart permeated the three realms (heaven, earth, and humanity). There was no need for night watch, and weapons were put away. He repaired sixty old temples, transcribed fifty collections of all the scriptures, and ordained three thousand monks and nuns.

Emperor Xiaoxuan of the Chen Dynasty held the jade tablet and guided the central command, riding the golden wheel and pointing to the upper country. He resided in the position of Dan and Shi (Duke of Zhou and Duke of Shao), responsible for the overall mechanism. The years were abundant, and the people were greatly prosperous. There was no trouble in the territory, and the world was peaceful. He built the Taihuang Temple in the forbidden city of Yangzhou. However, with a deep sense of ending well and pursuing the distant past, Zhangling was for the Xiaotai Consort of Zhaolie King of Shixing.

。于太皇寺造七級木浮圖。金盤將曜靈比色。珠輪與合璧爭暉。又以漢光禪位。代丕承家。式樹福田造崇皇寺。太建二年重為始興昭烈王孝太妃。奚逮蒼生。奉建靈剎高一十五丈。下安佛爪。長二寸。闊一寸。飾瑩珍龕藏諸寶篋。或光飛五色焰起一尋。神變不窮。睹者改旦。造金銅像等二萬軀。修理故像一百三十萬軀。寫一切經十二藏。修補故寺五十所。度僧尼萬人。

右陳世五主。合三十四年。寺有一千二百三十二所。國家新寺一十七所。百官造者六十八所。郭內大寺三百餘所。輿地圖云。都下舊有七百餘寺。屬侯景作亂。焚燒蕩盡。有陳大統國。及細民備皆修造。連甍接棟櫛比皇居。表塔相望星羅治下。書經造像不可紀言。無遮大會供僧佈施。放生宥罪。弘宣十善汲引四民。難得稱矣。僧尼三萬二千人。譯經三人十有一部。此五代君。篤美玄宗廣弘佛事。立寺造像招集名僧。晉世祖來蘇家給。晉中宗富有江表。皇明丕丞寶運。孝武光啟德風。宋高祖殷憂稍移天步猶阻。二年涂鯁四戰兵勞。百慮暢于胸中。萬機總于襟內。不倦檀那之業。常持護法之心。崇重大乘瞻仰螺髻。諷誦龍宮弘聖不疲。清音無輟。宋太祖運茲日用布此天下太平。每興解網之仁。思反結繩之政。齊高祖洞真假之玄妙。盡儒墨之菁華。聿修

【現代漢語翻譯】現代漢語譯本：在太皇寺建造七層木塔（七級木浮圖）。金盤的光彩與太陽（曜靈）比美，珠輪的光輝與璧玉爭艷。又因為漢光武帝禪位，後代繼承家業，於是傚法前例，廣植福田，建造崇皇寺。太建二年，爲了始興昭烈王孝太妃，以及普惠百姓（奚逮蒼生），奉命建造靈剎，高一十五丈，下面安放佛爪，長二寸，寬一寸，用精美的珍寶龕裝飾，藏在各種寶篋中。有時光芒飛射五色，火焰升起一尋之高，神妙變化無窮無盡，目睹者無不為之驚歎。建造金銅佛像等二萬軀，修理舊佛像一百三十萬軀，抄寫一切經十二藏，修補舊寺廟五十所，度化僧尼一萬人。

右面記載了陳朝五位君主，總共三十四年間的情況。寺廟有一千二百三十二所，國家新建的寺廟一十七所，百官建造的六十八所，都城內的大寺廟三百餘所。根據輿地圖記載，都城內原先有七百餘所寺廟，侯景作亂時，被焚燒殆盡。後來陳大統國以及百姓們都紛紛修造，連綿的屋檐連線在一起，像梳子齒一樣排列在皇宮周圍，寶塔遙遙相望，像星星一樣羅列在都城之下。抄寫佛經，建造佛像，數量之多無法計數。舉行無遮大會，供養僧侶，佈施財物，放生動物，赦免罪犯，弘揚十善，引導百姓，功德難以稱量。僧尼有三萬二千人。翻譯佛經的有三人，翻譯了十一部佛經。這五代君主，都崇尚玄學，廣泛弘揚佛事，建立寺廟，建造佛像，招集名僧。晉世祖司馬睿（來蘇）得到蘇家的資助，晉元帝司馬睿（晉中宗）富有江南一帶。皇明繼承了寶貴的國運，孝武帝開啟了美好的德政。宋高祖劉裕雖然憂慮稍減，但天下的局勢仍然受阻。義熙二年，四處征戰，士兵勞累，各種憂慮充斥于胸中，各種政務都集中在身上。但他不倦于佈施的善業，常懷護持佛法的心。崇尚大乘佛教，瞻仰佛的螺髻，諷誦龍宮的經典，弘揚聖法而不疲倦，清凈的聲音沒有停止。宋太祖劉義隆（運茲）將佛法運用到日常生活中，將太平帶給天下。常常施行解網的仁慈，思考恢復結繩記事的政治。齊高祖蕭道成（洞真）洞察真假玄妙的道理，窮盡儒家和墨家的精華，於是修繕佛法。

【English Translation】 English version: At Taihuang Temple, a seven-story wooden pagoda (Qiji Mu Futu) was built. The golden plate compared its color to the sun (Yaoling), and the pearl wheel competed with jade for brilliance. Furthermore, because Emperor Guangwu of Han abdicated and his descendants inherited the family business, they followed the example of planting fields of merit and building Chonghuang Temple. In the second year of the Taijian era, for the Xiaotai Consort of Zhaolie Prince of Shixing, and to benefit all people (Xi Dai Cangsheng), an order was given to build a sacred temple, fifteen zhang in height, with the Buddha's nail placed below, two cun in length and one cun in width, adorned with exquisite jeweled shrines and stored in various treasure caskets. Sometimes, light would fly in five colors, and flames would rise to a height of one xun, with endless miraculous transformations, causing all who witnessed it to be amazed. Two thousand gold and bronze Buddha statues were built, one million three hundred thousand old Buddha statues were repaired, twelve collections of all scriptures were copied, fifty old temples were repaired, and ten thousand monks and nuns were ordained.

The above records the situation of the five rulers of the Chen Dynasty, totaling thirty-four years. There were one thousand two hundred and thirty-two temples, seventeen newly built by the state, sixty-eight built by officials, and more than three hundred large temples in the capital. According to the map, there were originally more than seven hundred temples in the capital, which were burned down during the Hou Jing rebellion. Later, the Chen Datong state and the people all rebuilt them, with continuous eaves connected together, arranged like comb teeth around the imperial palace, and pagodas facing each other from afar, like stars scattered under the capital. The number of scriptures copied and Buddha statues built was countless. Unrestricted assemblies were held, offering to monks, giving alms, releasing animals, pardoning criminals, promoting the ten virtues, and guiding the people, whose merits were immeasurable. There were thirty-two thousand monks and nuns. There were three people who translated scriptures, translating eleven scriptures. These five generations of rulers all admired metaphysics, widely promoted Buddhist affairs, established temples, built Buddha statues, and gathered famous monks. Emperor Shizu of Jin, Sima Rui (Lai Su), received funding from the Su family, and Emperor Yuan of Jin, Sima Rui (Jin Zhongzong), was wealthy in the Jiangnan area. Huangming inherited the precious national fortune, and Emperor Xiaowu initiated a beautiful virtuous government. Emperor Gaozu of Song, Liu Yu, although his worries were slightly reduced, the situation in the world was still obstructed. In the second year of Yixi, there were battles everywhere, the soldiers were tired, and all kinds of worries filled his chest, and all kinds of government affairs were concentrated on him. But he was tireless in the good deeds of giving alms, and always had a heart to protect the Dharma. He admired Mahayana Buddhism, admired the Buddha's hair whorl, recited the scriptures of the Dragon Palace, and promoted the holy Dharma without fatigue, and the pure sound did not stop. Emperor Taizu of Song, Liu Yilong (Yun Zi), applied Buddhism to daily life and brought peace to the world. He often practiced the benevolence of releasing nets and thought about restoring the politics of knotting ropes. Emperor Gaozu of Qi, Xiao Daocheng (Dong Zhen), insightfully understood the mysteries of truth and falsehood, exhausted the essence of Confucianism and Mohism, and then repaired the Buddha Dharma.

上善光隆下武。梁高祖邁有德之前蹤。躡凈名之聖軌。紐地維之既裂。振天網之云頹。未明求衣坐以待旦。自強不息敦緝彝倫。至於鷲峰奧典雞園密義。二諦五乘之旨。三藏九部之文。赤髭之所未詳。青目由來不釋。並得。文無重覽義弗再思。鄙周孔之俗謨。譏老莊之名理。能令先儒解體。足使時彥伏膺。罕入戶庭孰窺墻隩。獨開聖覽迥發天情。大智閑閑外齋八則。小心翼翼內斂四儀。臨赤縣而溢慈悲。寄玄扈以孚弘誓。澤周有頂道被無垠。靈應嘉祥兆符先見。寬仁德孝史備后書。顯護之所不傳。聶支之所未錄。並編之金簡。藏諸寶印。覆以珠帳。擎以玉床。蓮花之臺妙於四柱。師子之座起於九級。非直軟草之賓。書皮代紙。亦見眾香之客。灑血淹塵。梁記云。武帝在位四十九年。每以庭蔭早傾常懷感思恒加。嘆曰。雖有四海之尊。無以得申罔極。故留心釋典。以八部般若十方諸佛之母。能除罪障善滌煩勞。故采眾經躬述註解。法輪相繼齋講不絕。藉茲勝福望展孝心。頻代二皇捨身以祈冥祐。每捨身時地為震動。于鐘山起愛敬寺。青溪起智度寺。舍舊茅居為光宅寺。至普通八年。更造同泰寺。殿臺華綺房廊彩飾。陵雲九級麗魏永寧。又于宮內立至敬殿。景陽臺起七廟室。月中再設凈饌。每及宗廟蒸嘗。未曾不流咽涕泗

。預從左右澘欷交懷。雖億兆務殷而卷不輟手。披閱內外以夜達晨。著通史書苑及經律異相。三教義類五典文言。數千余卷。至於流恩獄市多行慈恕。其有罪不可原者。改容久之。然後下筆。察奸聽訟。明若通神。自非享宴不許音樂。後宮侍御皆無羅綺。內殿寢處衣衾率素。布被莞席草履葛巾。天鑒年來口味備斷。日唯一食。食止菜蔬。蜀獻芋蒻。訝其香美似肉。因復出敕禁之。自古帝王莫能爾者(信不可思議之君父也)。

晉齊王大猷(雅度清簡)　晉秦王弘度(器局淹和)

晉安平王(志節峻舉)　晉義陽王(理思入神)

晉下邳王(篤志經術)　晉高密王(節儉孤標)

晉南平王(信而有徴)　晉建平王(立身雄勇)

此等諸王。莫不翼佐勛業廣崇佛教。左右部落咸使六齋。合第尊卑皆受五戒。

宋臨川王義慶　宋彭城王義康　宋南譙王義宣　宋臨川嗣王道規　宋建安王休仁

右宋世諸王。並懷文藻大習佛經。每月六齋自持八戒。篤習文雅義慶最優。炙輠不窮。霞明日朗。懸河無竭雨散煙飛。合內夫娘並令修戒。麾下將士咸使誦經。著宣驗記贊述三寶。

齊竟陵文宣王蕭子良博覽六經。游心七籍。世稱筆海。時號儒宗。迴向桑門。遵崇釋典。講成實論。誦法

【現代漢語翻譯】現代漢語譯本：常常因為左右的人哭泣而感到悲傷。即使有數不清的政務，也從不放下手中的書卷。從早到晚地批閱內外奏章。撰寫了《通史》、《書苑》以及《經律異相》、《三教義類》、《五典文言》等數千卷書籍。對於流放犯人的市場，常常施行慈悲寬恕。對於那些罪不可赦的人，也會容緩很久，然後才下筆判決。審察姦情，聽取訴訟，明察得如同神明一般。除非是宴會，否則不允許奏樂。後宮的侍女都沒有穿綾羅綢緞的。內殿寢宮的被褥都用素色。蓋的是布被，睡的是莞草蓆，穿的是草鞋，戴的是葛布頭巾。自從天鑒年以來，就斷絕了各種美味。每天只吃一頓飯，而且只吃蔬菜。蜀地進貢芋頭和蒟蒻，他驚訝於它們的香味像肉一樣，於是又下令禁止進貢。自古以來的帝王沒有能像他這樣的（真是不可思議的君父啊）。

晉齊王大猷（雅度清簡），晉秦王弘度（器局淹和），晉安平王（志節峻舉），晉義陽王（理思入神），晉下邳王（篤志經術），晉高密王（節儉孤標），晉南平王（信而有徴），晉建平王（立身雄勇）。

這些王爺們，沒有不輔佐朝廷功業，廣泛推崇佛教的。讓左右的部下都遵守六齋日，全家上下都受持五戒。

宋臨川王義慶，宋彭城王義康，宋南譙王義宣，宋臨川嗣王道規，宋建安王休仁。

以上這些宋朝的王爺們，都懷有文學才華，大量學習佛經。每月六齋日都自己持守八戒。特別推崇文學，其中臨川王義慶最為突出。他的文思像炙烤過的車轂一樣轉動不停，文采像霞光一樣明亮，像懸掛的瀑布一樣沒有窮盡，像雨點一樣散落，像煙霧一樣飛揚。讓家中的妻妾都修行戒律，讓麾下的將士都誦讀佛經。撰寫了《宣驗記》，讚美三寶（佛、法、僧）。

齊竟陵文宣王蕭子良廣泛閱讀六經，用心研究諸子百家。世人稱他為『筆海』，當時號稱『儒宗』。他歸心佛門，遵崇佛教經典。講解《成實論》，誦讀佛法。

【English Translation】 English version: He often felt sorrow because of the weeping of those around him. Even with countless government affairs, he never put down his books. He reviewed internal and external memorials from morning till night. He wrote thousands of volumes, including 'Comprehensive History,' 'Garden of Literature,' 'Different Aspects of Sutras and Vinaya,' 'Categories of Meanings of the Three Teachings,' and 'Literary Expressions of the Five Classics.' He often showed compassion and forgiveness in the markets for exiled prisoners. For those whose crimes were unforgivable, he would delay the judgment for a long time before writing the sentence. He investigated treachery and listened to lawsuits with clarity like a divine being. Except for banquets, music was not allowed. The palace maids did not wear silk and satin. The bedding in the inner palace was plain. He used cloth blankets, rush mats, straw sandals, and linen turbans. Since the Tianjian era (a reign period), he had abstained from all delicacies. He ate only one meal a day, and only vegetables. When taro and konjac were presented from Shu (an ancient state), he was surprised that their fragrance resembled meat, so he issued an order to prohibit their presentation. No emperor in history could compare to him (truly an incredible ruler and father).

Prince Da You of Qi of the Jin Dynasty (elegant and simple), Prince Hongdu of Qin of the Jin Dynasty (broad-minded and harmonious), Prince Anping of the Jin Dynasty (lofty integrity), Prince Yiyang of the Jin Dynasty (profound reasoning), Prince Xiap Pi of the Jin Dynasty (devoted to classics), Prince Gaomi of the Jin Dynasty (outstanding in frugality), Prince Nanping of the Jin Dynasty (trustworthy and reliable), Prince Jianping of the Jin Dynasty (courageous and valiant).

These princes all assisted the court's achievements and widely promoted Buddhism. They made their subordinates observe the six fast days and their families observe the five precepts.

Prince Yiqing of Linchuan of the Song Dynasty, Prince Yikang of Pengcheng of the Song Dynasty, Prince Yixuan of Nanqiao of the Song Dynasty, Prince Daogui, successor of Linchuan of the Song Dynasty, Prince Xiuren of Jian'an of the Song Dynasty.

These princes of the Song Dynasty all possessed literary talent and extensively studied Buddhist scriptures. They personally observed the eight precepts on the six fast days of each month. They particularly admired literature, with Prince Yiqing of Linchuan being the most outstanding. His thoughts flowed like a constantly turning wheel hub, his literary talent shone like the bright sun, flowed like an inexhaustible waterfall, scattered like rain, and flew like smoke. He instructed his wives and concubines to practice the precepts and his generals to recite the scriptures. He wrote 'Records of Manifestations' to praise the Three Jewels (Buddha, Dharma, Sangha).

Prince Xiao Ziliang, Wenxuan of Jingling of the Qi Dynasty, widely read the Six Classics and devoted himself to the various schools of thought. He was known as the 'Sea of Writing' and was called the 'Confucian Master' of his time. He turned his heart towards Buddhism and revered Buddhist scriptures. He lectured on the 'Tattvasiddhi Shastra' and recited the Dharma.

華經。著凈住子二十餘卷。國俸之資悉營功德。冥感雅梵有類陳王。躬說蕓若還同帝釋。金言暫啟已邁前心。玉軸才披先燋后焰。褰帷東夏。變越絕之風。擁瑞西河。改隆中之俗。

梁昭明太子　梁晉安殿下

昭明道契生知。晉安德光天縱。邀游禮樂之囿。馳騁仁義之場。洛濱之譽。振古莫儔。河曲之文。於焉靡逮。夏開方而且愧姬誦擬以多慚。昆季八王。連枝十俊。並學窮百氏。文統九流。絢氣逸于風雲。好詞光于日月。尊重妙法。欽敬福門。至如承華旦啟。肅城曉辟。名僧結侶。通儒總萃。吐納辭理。品藻內外。能令碩德折談先賢稱疾。無勞擁經入巷。不假羊車詣門。

陳鄱陽王　陳豫章王　陳衡陽王　陳桂陽王　陳義陽王　陳新蔡王

右六王。並漁獵墳典遊戲篇章。崇奉釋門。研精妙理。書經造像。受戒持齋。每事悲田。相仍檀舍。

晉彭城侯劉遺民(撰五時教著九想詩)晉豫章太守雷次宗(精心慕法造棲靈寺)晉臨淮令周續之(服道日新)晉新蔡侯畢穎之(心期凈域)晉南陽長宗炳之(如事懇苦)。

右五賢。謝職遺榮。策名神府。從遠師遊憩。意志隱淪。等布一心。俱履幽極。藉芙蓉于中流。蔭瓊柯以詠言。飄雲氣於八極。泛香風于百年。體忘安以彌穆。心超樂以自

【現代漢語翻譯】現代漢語譯本：華經（Hua Jing）。他撰寫了關於凈住子（Jing Zhu Zi，指修行者）的二十多卷著作。他將國家的俸祿全部用於功德事業。他默默地感應到高雅的梵音，如同陳思王曹植一般。他親自講述蕓若（Yun Ruo，一種香草），如同帝釋天（Di Shi Tian，佛教中的天神）一般。他的金玉良言剛剛開始，就已經超越了前人的思想。他的玉軸（指書卷）才剛剛打開，就展現出先焦灼而後光焰的景象。他掀開了東夏（指中國）的帷幕，改變了越地（指古代的越國）的風俗。他擁抱著西河（指黃河以西的地區）的祥瑞，改變了隆中（指諸葛亮隱居的地方）的習俗。

梁昭明太子（Liang Zhao Ming Tai Zi）梁晉安殿下（Liang Jin An Dian Xia）

昭明太子天生就與道相契合，晉安殿下天生就具有美好的德行。他們遨遊于禮樂的園囿，馳騁于仁義的場所。他們在洛水之濱所獲得的讚譽，自古以來無人能比。他們在河曲（指黃河彎曲的地方）所創作的文章，沒有人能夠趕得上。夏朝的開方（Kai Fang）也感到慚愧，姬誦（Ji Song，即周成王）也因為作品眾多而感到慚愧。昆季八王（Kun Ji Ba Wang），連枝十俊（Lian Zhi Shi Jun），他們都學遍了諸子百家，掌握了九流之學。他們的才華逸散於風雲之間，美好的辭藻光耀于日月之上。他們尊重妙法（Miao Fa，指佛法），欽敬福門（Fu Men，指佛教）。至於承華殿（Cheng Hua Dian）的早朝，肅城門（Su Cheng Men）的曉辟，名僧結伴而來，通儒匯聚一堂，他們吐納辭理，品評內外。能夠讓碩德（Shuo De，指有高尚品德的人）折服，讓先賢稱病不出。不需要擁著經書進入巷子，不需要乘坐羊車前往拜訪。

陳鄱陽王（Chen Po Yang Wang）陳豫章王（Chen Yu Zhang Wang）陳衡陽王（Chen Heng Yang Wang）陳桂陽王（Chen Gui Yang Wang）陳義陽王（Chen Yi Yang Wang）陳新蔡王（Chen Xin Cai Wang）

以上六位王爺，都喜歡閱讀典籍，創作文章。他們崇奉釋迦牟尼的教義，研究精妙的佛理。他們書寫經書，建造佛像，受持戒律，遵守齋戒。每件事都懷著悲憫之心對待眾生，互相捐贈財物。

晉彭城侯劉遺民（Jin Peng Cheng Hou Liu Yi Min，撰寫了《五時教》（Wu Shi Jiao）和《九想詩》（Jiu Xiang Shi））晉豫章太守雷次宗（Jin Yu Zhang Tai Shou Lei Ci Zong，精心仰慕佛法，建造了棲靈寺（Qi Ling Si））晉臨淮令周續之（Jin Lin Huai Ling Zhou Xu Zhi，修道日益精進）晉新蔡侯畢穎之（Jin Xin Cai Hou Bi Ying Zhi，心向往凈土）晉南陽長宗炳之（Jin Nan Yang Chang Zong Bing Zhi，虔誠懇切）。

以上五位賢士，辭去官職，捨棄榮華，名字記錄在神仙的府邸。他們追隨遠師（Yuan Shi，指高僧）遊歷，意志隱遁。他們一心向佛，都追求幽深的境界。他們以芙蓉為席，在水中休息，在瓊樹下吟詠。他們的精神飄散於四面八方，他們的美名流傳百年。他們體會到忘我的安寧，他們的心靈超越了世俗的快樂。

【English Translation】 English version: Hua Jing. He authored over twenty volumes on Jing Zhu Zi (those who dwell in purity, referring to practitioners). He used all his state salary for meritorious deeds. He silently sensed elegant Sanskrit sounds, resembling Cao Zhi, the Prince Si of Chen. He personally spoke of Yun Ruo (a fragrant herb), like Di Shi Tian (Indra, a deity in Buddhism). His golden words, just beginning, already surpassed previous thoughts. His jade scrolls, just opened, revealed a scene of initial scorching followed by brilliant flames. He lifted the curtain of Dong Xia (China), changing the customs of Yue (ancient state of Yue). He embraced the auspiciousness of Xi He (west of the Yellow River), altering the traditions of Longzhong (where Zhuge Liang secluded himself).

Liang Zhao Ming Tai Zi (Crown Prince Zhao Ming of Liang) Liang Jin An Dian Xia (Prince Jin An of Liang)

Crown Prince Zhao Ming was innately aligned with the Dao, and Prince Jin An was naturally endowed with virtue. They roamed in the gardens of ritual and music, and galloped in the fields of benevolence and righteousness. The praise they received on the banks of the Luo River was unmatched in ancient times. Their writings in the Hequ (bend of the Yellow River) region were unsurpassed. Kai Fang of the Xia Dynasty felt ashamed, and Ji Song (King Cheng of Zhou) was ashamed due to the abundance of his works. The eight royal brothers and the ten outstanding talents all mastered the hundred schools of thought and controlled the nine streams of learning. Their talent soared through the clouds, and their beautiful words shone like the sun and moon. They respected the wonderful Dharma (Buddha's teachings) and revered the gate of blessings (Buddhism). As for the early court sessions at Cheng Hua Hall and the dawn opening of Su Cheng Gate, renowned monks gathered in groups, and learned scholars assembled. They articulated principles and critiqued both internal and external matters. They could make great virtues yield in discussion and cause wise men to claim illness. There was no need to carry scriptures into the alley, nor to visit their door by sheep cart.

Chen Po Yang Wang (Prince Po Yang of Chen) Chen Yu Zhang Wang (Prince Yu Zhang of Chen) Chen Heng Yang Wang (Prince Heng Yang of Chen) Chen Gui Yang Wang (Prince Gui Yang of Chen) Chen Yi Yang Wang (Prince Yi Yang of Chen) Chen Xin Cai Wang (Prince Xin Cai of Chen)

The above six princes all enjoyed reading classics and composing chapters. They revered Shakyamuni's teachings and studied the profound Buddhist principles. They wrote scriptures, built Buddha statues, received precepts, and observed fasts. In every matter, they treated sentient beings with compassion and continuously donated generously.

Jin Peng Cheng Hou Liu Yi Min (Marquis Liu Yi Min of Pengcheng, Jin Dynasty, wrote 'Five Periods of Teaching' and 'Nine Contemplations Poem') Jin Yu Zhang Tai Shou Lei Ci Zong (Prefect Lei Ci Zong of Yuzhang, Jin Dynasty, diligently admired the Dharma and built Qiling Temple) Jin Lin Huai Ling Zhou Xu Zhi (Magistrate Zhou Xu Zhi of Linhuai, Jin Dynasty, his practice of the Dao grew daily) Jin Xin Cai Hou Bi Ying Zhi (Marquis Bi Ying Zhi of Xincai, Jin Dynasty, his heart longed for the Pure Land) Jin Nan Yang Chang Zong Bing Zhi (Chief Zong Bing Zhi of Nanyang, Jin Dynasty, sincere and earnest in his endeavors).

The above five virtuous men resigned from their official positions, relinquished glory, and their names were recorded in the celestial realm. They followed distant teachers (referring to eminent monks) on pilgrimages, and their wills were hidden. They were single-minded in their devotion to Buddhism and all pursued profound states. They used lotus flowers as mats in the middle of streams and recited poems under jade trees. Their spirits floated in all directions, and their good names spread for centuries. They experienced the peace of selflessness, and their hearts transcended worldly pleasures.

然。

晉尚書令何充(忠素簡質)晉尚書左僕射褚翌(志操冰霜)晉尚書右僕射諸葛恢(履道貞固)晉尚書憑懷(不避聲色)晉尚書謝廣(抱誠直諫)。

右自桓玄庾冰輔政之日。共扇邪風嫌僧抗禮。充等五賢與議官博士等建議云。尋漢魏逮晉不聞異議。尊卑憲章無或暫替令沙門守戒之篤者。每燒香咒愿。必先國家。欲福祐之。隆情無極已。奉上崇善出於自然。禮儀之簡蓋由守法。是以先皇御世因而弗革。所謂因其所利而惠之。賢愚莫敢不用情。上有天覆地載之施。下有守一修善之人。宜遵先帝故事僉議為長。眾莫不允。

晉司徒公王謐。謐見東掖寺門輒有金光燭地。因往掘之得一金像。合光七尺。別起精舍終身供養。又感瑞呈真造東安寺。

晉護軍將軍王默　晉后將軍劉抑　晉江州刺史庾悅　晉尋陽太守阮侃

右四賢皆立寺造像歸命釋門。

晉輔國大將軍何無忌(崇信克終造枳園寺)忌以安帝西還皇運凱泰。道俗同慶。江表會昌。勸帝興啟釋門修功德。晉雍州刺史史郄恢(彌陀出遊造金像寺)晉武昌太守陶侃。侃臨廣州日。有漁人于海中見神光經旬彌盛。恢以白侃。侃就看乃是阿育王像。接歸武昌送寒溪寺。感動功德遠近發心侃之力也。

晉丹陽尹高悝(奉福感靈造靈

【現代漢語翻譯】現代漢語譯本：好的。

晉朝尚書令何充（忠誠樸素，品行端正），晉朝尚書左僕射褚翌（志向高潔如冰霜），晉朝尚書右僕射諸葛恢（行為符合道德，堅定不移），晉朝尚書憑懷（不迴避聲色），晉朝尚書謝廣（懷抱誠心，直言勸諫）。

以上這些人，自從桓玄、庾冰輔政之時，共同助長邪風，嫌惡僧人不行跪拜之禮。何充等五位賢人與議官、博士等建議說：『查尋漢朝、魏朝乃至晉朝，不曾聽聞有不同意見。尊卑秩序沒有絲毫改變，應該讓沙門中持戒精嚴的人，每次燒香祝願，必定先為國家祈福。想要福佑國家，情意真摯沒有窮盡。奉行崇高的善行，是出於自然。禮儀的簡化，是因為他們遵守佛法。因此先皇在位時，沿用舊制而不改變。這就是所謂的因勢利導，使賢能和愚笨的人都不敢不用心。上有天覆地載的恩德，下有堅守一心修善的人。應該遵從先帝的舊例，大家一致認為這樣最好。』眾人都表示贊同。

晉朝司徒公王謐（mì）。王謐看見東掖寺的門前經常有金光照耀地面，於是前去挖掘，得到一尊金像，連光芒高七尺。另外建造精舍，終身供養。又因感應到祥瑞顯現，建造東安寺。

晉朝護軍將軍王默，晉朝後將軍劉抑，晉朝江州刺史庾悅，晉朝尋陽太守阮侃。

以上四位賢人都建立寺廟，塑造佛像，皈依佛門。

晉朝輔國大將軍何無忌（崇尚信仰，堅持到底，建造枳園寺）。何無忌認為安帝返回都城，皇運昌盛，道俗共同慶賀，江東地區將會昌盛。勸說安帝興建佛寺，修習功德。晉朝雍州刺史史郄恢（希望彌陀佛出遊顯靈，建造金像寺）。晉朝武昌太守陶侃。陶侃在廣州時，有漁人在海中看見神光，持續十幾天越來越盛。史郄恢將此事稟告陶侃。陶侃前去觀看，原來是阿育王像。迎接到武昌，送到寒溪寺。感動了遠近之人發心，這是陶侃的功勞。

晉朝丹陽尹高悝（奉行福業，感應靈驗，建造靈

【English Translation】 English version: Yes.

He Chong (loyal, simple, and upright), the Shangshu Ling (Minister of the Palace Secretariat) of the Jin Dynasty; Chu Yi (with a will as pure as ice and frost), the Shangshu Zuo Pushe (Vice Minister of the Left) of the Jin Dynasty; Zhuge Hui (whose conduct was virtuous and steadfast), the Shangshu You Pushe (Vice Minister of the Right) of the Jin Dynasty; Ping Huai (who did not avoid fame and fortune), the Shangshu of the Jin Dynasty; and Xie Guang (who held sincerity and offered direct advice), the Shangshu of the Jin Dynasty.

From the time when Huan Xuan and Yu Bing assisted in the government, they jointly promoted heretical views, disliking monks for not prostrating in obeisance. He Chong and the other five virtuous men, along with the Yi Guan (officials in charge of discussions) and Boshi (erudite scholars), suggested: 'Searching through the Han, Wei, and Jin dynasties, we have not heard of dissenting opinions. The order of seniority has not been altered in the slightest. The Shamen (monks) who strictly observe the precepts should, every time they burn incense and offer prayers, first pray for the country. Their desire to bless the country is sincere and boundless. Their devotion to noble deeds arises naturally. The simplicity of the rituals is due to their adherence to the Dharma. Therefore, the late emperor, during his reign, followed the old system without changing it. This is what is meant by benefiting them according to their interests, so that both the wise and the foolish dare not be insincere. Above, there is the grace of heaven covering and earth supporting; below, there are those who uphold singleness of mind and cultivate goodness. It is appropriate to follow the late emperor's precedents, and everyone agrees that this is best.' Everyone concurred.

Wang Mi, the Situ Gong (Minister Over the Masses) of the Jin Dynasty. Wang Mi saw golden light frequently illuminating the ground in front of the gate of Dongye Temple, so he went to excavate and obtained a golden statue, seven chi (a unit of length) tall including the light. He built a separate Jing She (精舍, a refined dwelling, often a Buddhist retreat) and made offerings to it for the rest of his life. Furthermore, feeling the auspicious signs manifesting, he built Dong'an Temple.

Wang Mo, the Hujun Jiangjun (General of the Guard) of the Jin Dynasty; Liu Yi, the Houjun Jiangjun (Rear General) of the Jin Dynasty; Yu Yue, the Jiangzhou Cishi (Governor of Jiangzhou) of the Jin Dynasty; and Ruan Kan, the Xunyang Taishou (Administrator of Xunyang) of the Jin Dynasty.

The above four virtuous men all established temples, sculpted Buddha images, and took refuge in the Buddhist Sangha.

He Wuji, the Fuguo Da Jiangjun (Grand General Who Assists the State) of the Jin Dynasty (who revered faith to the end and built Zhiyuan Temple). He Wuji believed that Emperor An's return to the capital signified the prosperity of the imperial destiny, and both Daoists and Buddhists celebrated together, indicating that the Jiangdong region would flourish. He advised the emperor to build Buddhist temples and cultivate merit. Shi Qihui, the Yongzhou Cishi (Governor of Yongzhou) of the Jin Dynasty (who hoped for Amitabha's manifestation and built Jinxiang Temple). Tao Kan, the Wuchang Taishou (Administrator of Wuchang) of the Jin Dynasty. When Tao Kan was in Guangzhou, a fisherman saw divine light in the sea, which grew stronger for more than ten days. Shi Qihui reported this matter to Tao Kan. Tao Kan went to see it and found that it was an Ashoka statue. He welcomed it to Wuchang and sent it to Hanxi Temple. This moved people far and near to make vows, which was due to Tao Kan's efforts.

Gao Kui, the Danyang Yin (Administrator of Danyang) of the Jin Dynasty (who practiced meritorious deeds and received spiritual responses, building Ling

應寺)

咸和中悝行至張侯橋。望浦內有五色光。出水上高數尺。悝往看之。乃得金像。無有光趺。靈顏希世。工制殊常。悝大發心勸。民功德。

晉清信士張繼世。繼世以捕魚為業。見水上有光。乃是金像花趺。簡成帝送安悝像。齊同如一。世遂發心棄其本業。終日策勤。成帝迴向信佛威靈。

晉清信士董宗之　宗之本合浦漁人。每見水底光耀就取。乃得佛光。文帝送安像背。宛然符合。因爾漸。誠舍惡歸善。終身行道。自寫大品。月轉一遍。三十許年專意為業。

晉太常卿朱鷹。鷹在松江滬瀆口。感二石像水上浮來慜帝奉迎于通玄寺供養。鷹遂委命法橋。以為自任。

晉常侍戴安道(學藝優達造招隱寺。手自刺五夾纻像。並相好無比。恒放身光)　晉符璽郎李通(守志一心)　晉彭城侯黃欣(至信純厚)　晉太僕卿王珣(剋意令終造石澗寺)　晉豫章太守范寗(檀舍不倦結志慧持于鵠嶺山造棲禪寺)　晉太常殷仲堪(至孝克終靈文為感)　晉東海何承天(博覽內外師表嚴公)　晉吳郡張恭(懇誠奉戒)　晉兗州刺史王恭(欽勝重德延敬持公)　晉丞相王導(緝諧妙理)　晉瑯瑘王王*氏　晉太尉庾元規(淳性不渝)　晉廷尉桓茂(德及有情)　晉太常謝幼輿(顯

【現代漢語翻譯】現代漢語譯本應寺)

咸和年間，悝（音kuī）行至張侯橋。望見浦內有五色光芒，從水面升起數尺高。悝前去檢視，原來是一尊金像，沒有光趺（佛像底座）。金像的靈異容顏世所罕見，工藝製作也與衆不同。悝於是大發善心，勸導民眾行功德。

晉朝清信士張繼世，以捕魚為業。他看見水上有光芒，原來是金像的花趺。簡文帝將安悝所見的金像送來，與他所見完全一樣。張繼世於是發心，放棄捕魚的本業，終日勤勉修行。簡文帝迴向功德，相信佛的威靈。

晉朝清信士董宗之，原本是合浦的漁人。他經常看見水底有光芒，便去取來，原來是佛光。文帝送來安放金像背後的光背，與他所見完全符合。因此他逐漸誠心向佛，捨棄惡行，歸向善良，終身奉行佛道。他親自抄寫《大品般若經》，每月誦讀一遍，三十多年專心致志。

晉朝太常卿朱鷹，在松江滬瀆口，感應到兩尊石像從水上漂浮而來。愍帝將石像迎奉到通玄寺供養。朱鷹於是委身於佛法，以弘揚佛法為己任。

晉朝常侍戴安道（學藝精湛，建造了招隱寺，親手刺繡五夾纻像，相好無比，恒常放出光芒）。晉朝符璽郎李通（堅守志向，一心向佛）。晉朝彭城侯黃欣（至誠篤信）。晉朝太僕卿王珣（竭盡心力，最終建造了石澗寺）。晉朝豫章太守范寗（佈施不倦，立志修持智慧，在鵠嶺山建造棲禪寺）。晉朝太常殷仲堪（至孝而終，靈異事蹟感人）。晉朝東海何承天（博覽內外典籍，以嚴公為師表）。晉朝吳郡張恭（懇切誠心，奉持戒律）。晉朝兗州刺史王恭（欽佩殊勝，重視德行，延請敬重持公）。晉朝丞相王導（輯錄和諧的妙理）。晉朝瑯瑘王[王*氏]（正直而不欺人）。晉朝太尉庾元規（淳樸的本性不變）。晉朝廷尉桓茂（德行澤及有情眾生）。晉朝太常謝幼輿（顯揚……）

【English Translation】 English version 應寺) (Ying Temple)

During the Xianhe period, Kui (悝) was traveling to Zhanghou Bridge. He saw five-colored lights in the bay, rising several feet above the water. Kui went to investigate and found a golden statue, without a guangfu (statue base). The statue's spiritual face was rare in the world, and the craftsmanship was extraordinary. Kui then developed a great compassionate heart and encouraged the people to perform meritorious deeds.

Zhang Jishi, a devout Buddhist layman of the Jin Dynasty, made a living by fishing. He saw light on the water, which turned out to be the flower pedestal of a golden statue. Emperor Jianwen sent the statue seen by An Kui, which was exactly the same as what he had seen. Zhang Jishi then resolved to give up his original fishing profession and diligently practiced Buddhism all day long. Emperor Jianwen dedicated the merit, believing in the power of the Buddha.

Dong Zongzhi, a devout Buddhist layman of the Jin Dynasty, was originally a fisherman from Hepu. He often saw light shining from the bottom of the water, so he would retrieve it, and it turned out to be the Buddha's light. Emperor Wen sent the halo to be placed behind the golden statue, which perfectly matched what he had seen. Therefore, he gradually became sincere in Buddhism, abandoned evil deeds, and returned to goodness, practicing the Buddhist path throughout his life. He personally transcribed the Mahaprajnaparamita Sutra, reciting it once a month, dedicating himself to this practice for more than thirty years.

Zhu Ying, the Grand Master of Ceremonies of the Jin Dynasty, at the Hudukou of Songjiang, sensed two stone statues floating on the water. Emperor Min welcomed the stone statues and enshrined them in Tongxuan Temple. Zhu Ying then devoted himself to the Dharma, taking the propagation of the Dharma as his responsibility.

Dai Andao, a court attendant of the Jin Dynasty (excelled in learning and arts, built Zhaoyin Temple, personally embroidered five-layered hemp statues, with unparalleled features, constantly emitting light). Li Tong, a seal officer of the Jin Dynasty (maintained his aspirations with a single mind). Huang Xin, the Marquis of Pengcheng of the Jin Dynasty (sincere and faithful). Wang Xun, the Minister of the Jin Dynasty (strived to the end, building Shijian Temple). Fan Ning, the Governor of Yuzhang of the Jin Dynasty (tirelessly gave alms, determined to cultivate wisdom, building Qichan Temple on Gu Ling Mountain). Yin Zhongkan, the Grand Master of Ceremonies of the Jin Dynasty (filial to the end, spiritual events were touching). He Chengtian of the East Sea of the Jin Dynasty (widely read internal and external classics, taking Yan Gong as his role model). Zhang Gong of Wu County of the Jin Dynasty (sincerely and earnestly upheld the precepts). Wang Gong, the Governor of Yanzhou of the Jin Dynasty (admired excellence, valued virtue, extended respect to Chi Gong). Wang Dao, the Prime Minister of the Jin Dynasty (compiled harmonious and wonderful principles). Wang [王*氏] of Langya of the Jin Dynasty (upright and without deception). Yu Yuan Gui, the Grand Commandant of the Jin Dynasty (pure nature unchanged). Huan Mao, the Minister of Justice of the Jin Dynasty (virtue extends to sentient beings). Xie Youyu, the Grand Master of Ceremonies of the Jin Dynasty (manifested...)

仁藏用)　晉陳郡謝混(風彩映俗)　晉光祿周伯仁(特達生崖。清風自扇)晉中丞郄超(欽賢重法托意遠林)晉右衛將軍褚叔度(風雅通贍)晉長廣太守李嶷(碩信懷道)晉尚書大原公王蒙(仁厚濟世)晉陳郡殷融(英俊罕匹)晉尚書衛玠(敦雅絕倫)晉尋陽刺史桓伊(忘己濟物。造東林寺)晉侍中袁彥伯(清風通舉)晉東陽太守謝安石(神彩韶邁)晉尚書殷仲文(風流儒雅抗志雲霄)晉會稽內史王羲之(文翰驚絕)晉益州刺史毛璩(傾慕頂禮托志持公)晉文學王洽。劉恢。殷浩。許詢。孫綽等。並一代名流千里駿驥。學無棄日。洛東知其博文。手不釋卷。傍人懼其為疾。英聲跨俗逸氣超群。至若彥伯著後漢書嘉贊佛理。玄闕義府崇慕道林。

宋尚書宗敬(懇至感人)宋中書令沈慶(傾誠動物)宋光祿卿戴颙(巧思通神。颙手製治丈六金像。相好無比。後放光明)　宋新亭侯劉紹(至愿冥符)　宋徐州刺史王仲德(精誠感徹)　宋中書范泰(博物玄通)　宋御史王弘(清通邁俗)　宋侍中司空昭公劉勉(謀佐王室)　宋始興公王恢(敬重彌至委質嚴師)　宋儀同蕭思活(子弟合門克己護戒)　宋尚書謝莊(聰悟特達)　齊御史袁敏孫(奉戒無怠)　齊吏部謝眺(緣情冠世敬信絕倫)　齊太尉文忠公徐孝嗣

【現代漢語翻譯】現代漢語譯本：仁藏（人名，生平不詳）晉朝陳郡謝混（風采映照世俗）晉朝光祿周伯仁（特立獨行，清高的風範自然流露）晉朝中丞郄超（欽佩賢才，重視佛法，寄託心意于遠離塵囂的山林）晉朝右衛將軍褚叔度（風度高雅，學識淵博）晉朝長廣太守李嶷（以誠信著稱，心懷佛道）晉朝尚書大原公王蒙（仁慈寬厚，救濟世人）晉朝陳郡殷融（英俊非凡，世間罕有）晉朝尚書衛玠（敦厚文雅，舉世無雙）晉朝尋陽刺史桓伊（忘記自己，救濟他人，建造了東林寺）晉朝侍中袁彥伯（清高的風範廣為人知）晉朝東陽太守謝安石（神采煥發，氣度不凡）晉朝尚書殷仲文（風流儒雅，志向高遠）晉朝會稽內史王羲之（文章書法，驚世駭俗）晉朝益州刺史毛璩（傾心仰慕，頂禮膜拜，立志秉持公正）晉朝文學家王洽、劉恢、殷浩、許詢、孫綽等人，都是一代名流，千里挑一的駿馬，學習從不荒廢一天。洛陽一帶的人都知道他們博覽群書，手上總是拿著書本不放。旁邊的人擔心他們因此生病。他們的美名超越世俗，灑脫的氣概超凡脫俗。至於袁彥伯撰寫《後漢書》，讚揚佛理，玄闕義府崇尚仰慕道林。宋朝尚書宗敬（懇切真摯，感人至深）宋朝中書令沈慶（傾注真誠，感動萬物）宋朝光祿卿戴颙（心思巧妙，通達神明。戴颙親手製作丈六高的金像，相貌莊嚴美好，無與倫比，後來金像放出光明）宋朝新亭侯劉紹（至誠的願望與冥冥之中的神意相符）宋朝徐州刺史王仲德（精誠之心，感動上天）宋朝中書范泰（學識淵博，通曉玄理）宋朝御史王弘（清廉通達，超越世俗）宋朝侍中司空昭公劉勉（出謀劃策，輔佐王室）宋朝始興公王恢（敬重之心，更加深厚，以弟子之禮侍奉嚴厲的老師）宋朝儀同蕭思活（子弟全家都能剋制自己，守護戒律）宋朝尚書謝莊（聰慧穎悟，卓爾不群）齊朝御史袁敏孫（奉持戒律，從不懈怠）齊朝吏部謝眺（以真情實感著稱於世，敬重信仰，無與倫比）齊朝太尉文忠公徐孝嗣

【English Translation】 English version: Ren Zang (personal name, details unknown) Xie Hun of Chen Commandery, Jin Dynasty (his demeanor illuminated the world) Zhou Boren, Guanglu official of Jin Dynasty (unconventional and upright, his noble character naturally radiated) Xie Chao, Central Administrator of Jin Dynasty (admired the virtuous, valued the Dharma, and entrusted his thoughts to the remote forests) Chu Shudu, General of the Right Guard of Jin Dynasty (elegant and knowledgeable) Li Yi, Prefect of Changguang, Jin Dynasty (known for his integrity, embraced the Buddhist path) Wang Meng, Duke of Dayuan and Minister of Jin Dynasty (benevolent and kind, saving the world) Yin Rong of Chen Commandery, Jin Dynasty (exceptionally talented, rare in the world) Wei Jie, Minister of Jin Dynasty (gentle and refined, unparalleled) Huan Yi, Governor of Xunyang, Jin Dynasty (forgot himself to help others, built Donglin Temple) Yuan Yanbo, Attendant of Jin Dynasty (his noble character was widely known) Xie Anshi, Governor of Dongyang, Jin Dynasty (radiant spirit, extraordinary demeanor) Yin Zhongwen, Minister of Jin Dynasty (romantic and refined, with lofty aspirations) Wang Xizhi, Interior Minister of Kuaiji, Jin Dynasty (his writing and calligraphy astonished the world) Mao Qu, Governor of Yizhou, Jin Dynasty (sincerely admired, prostrated in worship, and vowed to uphold justice) Wang Qia, Liu Hui, Yin Hao, Xu Xun, Sun Chuo, and others, literary figures of the Jin Dynasty, were all famous people of their time, thoroughbreds among horses, never wasting a day of study. People in the Luoyang area knew they were well-read, always holding books in their hands. Those around them feared they would become ill because of it. Their excellent reputations surpassed the mundane, and their unrestrained spirit was extraordinary. As for Yuan Yanbo, he wrote the 'Book of Later Han', praising Buddhist principles, and Xuan Que Yi Fu admired and revered Daolin. Zong Jing, Minister of the Song Dynasty (sincere and earnest, deeply moving) Shen Qing, Director of the Secretariat of the Song Dynasty (devoted sincerity, moved all things) Dai Yong, Guanglu official of the Song Dynasty (ingenious and insightful. Dai Yong personally made a sixteen-foot-tall golden statue, with unparalleled beauty, which later emitted light) Liu Shao, Marquis of Xinting of the Song Dynasty (sincere wishes coincided with the divine will) Wang Zhongde, Governor of Xuzhou of the Song Dynasty (sincere heart moved Heaven) Fan Tai, Secretary of the Song Dynasty (learned and knowledgeable, understood profound principles) Wang Hong, Censor of the Song Dynasty (upright and insightful, surpassing the mundane) Liu Mian, Duke Zhao of the Song Dynasty, Attendant and Minister of Works (devised strategies to assist the royal family) Wang Hui, Duke of Shixing of the Song Dynasty (deepened respect, served a strict teacher as a disciple) Xiao Sihuo, Yitong of the Song Dynasty (children and family members were able to restrain themselves and protect the precepts) Xie Zhuang, Minister of the Song Dynasty (intelligent and insightful, outstanding) Yuan Minsun, Censor of the Qi Dynasty (upheld the precepts without懈怠) Xie Tiao, Minister of Personnel of the Qi Dynasty (renowned for his true feelings, respected faith beyond compare) Xu Xiaosi, Duke Wenzhong and Grand Commandant of the Qi Dynasty

齊太尉文憲公王儉

右二公。文忠有柱石之材。文憲懷伊霍之量。經綸備舉朝野具瞻。篤信甚於嘉賓。識悟方之靈運。佛法光顯寔寄其人。

齊特進張緒(發心至理)齊中書令周顒(解玄蓋世)齊侍中左尚書中書令太子中庶子國子祭酒徴君何胤。右素履忠密風力閑贍。抱玉燭之禎氣膺大賢之一期。學窮經史。心苞玄奧。和天變序之樂。后成曲臺之禮。淹淳稷下之論。歐陽蕭子之書。易剖京施。詩分韓楚。皆為訓釋靡不必該。請業質疑。虛至實返。聚徒教授。學治成群。于般若寺立明珠柱。深向釋氏。雅敦內教。珠柱放光七日七夜。

梁侍中尚書左僕射中衛將軍特進右光祿簡肅子徐勉。溫雅夙聞。圭璋早著。明堂曲臺之典。左夏韓益之書。風飛焱豎之文。淹中稷下之學。龍宮半珠之道。鷲山華水之卷。莫不窮源盡奧。遞為留心。

梁侍中護軍將軍簡子周舍。右岐嶷夙成圭璋幼發。蒸蒸色難。無勞孟武之問。謇謇敬勸。不待季康所疑。事顯閨庭。名傳邦邑。九流百氏之記。六詩五禮之文。皆博窮前古為準當世。兼以受持佛戒。迴向釋門。絕彼膻腥。甘茲蔬素。究龍宮之金牒。殫鵠林之玉旨。每以毗城勝集摩竭微言。折角解頤。獨高時彥。

梁尚書令沈約(文苑翰林。獨推江表。學為世

【現代漢語翻譯】現代漢語譯本齊太尉文憲公王儉（人名）右邊這兩位大人。文忠公有如柱石般的才能，文憲公懷有伊尹、霍光那樣的器量。治理國家的方略完備，朝廷上下都仰望他們。篤信佛教勝過對待尊貴的客人，對佛法的領悟可以與謝靈運相比。佛法的光大顯揚，確實寄託在他們這樣的人身上。齊特進張緒（發心至理）齊中書令周顒（解玄蓋世）齊侍中左尚書中書令太子中庶子國子祭酒徴君何胤（人名）。他們一向行為忠誠謹慎，風度閑雅博學。懷抱美玉般的氣質，具備成為大賢的資質。學問精通經史，內心包含玄妙的道理。能創作和天時變化的樂章，後來又完成了曲臺的禮儀。精通淳于髡、稷下學宮的學說，以及歐陽高、蕭子的著作。能透徹地分析京房、施仇的《易經》，能分辨韓嬰、楚元的《詩經》。他們所作的訓釋沒有不完備的。請教他們學業，提出疑問，總是虛心而來，得到實在的解答而歸。聚集門徒進行教授，學習治理國家的人很多。在般若寺建立明珠柱，深深地傾向於釋迦牟尼的教義，非常推崇佛教。明珠柱放出光明，持續了七天七夜。梁侍中尚書左僕射中衛將軍特進右光祿簡肅子徐勉（人名）。溫和文雅的名聲早就傳揚，如玉如璋的品格早早顯露。對於明堂、曲臺的典章制度，左丘明、夏侯勝、韓嬰、戴益的著作，風飛焱豎的文章，淳于髡、稷下學宮的學說，龍宮半珠的道理，鷲山華水的經卷，沒有不窮盡根源，探究奧秘，並不斷留心研究的。梁侍中護軍將軍簡子周舍（人名）。從小就聰明出衆，年幼時就顯露出美玉般的光彩。他的品德高尚，讓人肅然起敬，不需要孟武伯來詢問他的孝道；他忠誠勸諫，不需要季康子來懷疑他的忠誠。他的事蹟在家庭中顯揚，名聲在國家中傳揚。對於九流百家的記載，六詩五禮的文章，都廣泛地研究前代的典籍，作為當代的準則。他還受持佛戒，歸向佛門。斷絕魚肉葷腥，甘心吃蔬菜。研究龍宮的金牒，窮盡鵠林的玉旨。常常用毗舍離城的殊勝集會、摩揭陀國的精妙言論，來使人開懷大笑，在當時的人中顯得非常傑出。梁尚書令沈約（文苑翰林，在江南一帶獨佔鰲頭，學問成為世

【English Translation】 English version Grand Tutor of Qi, Duke Wenxian, Wang Jian (person's name) These two gentlemen on the right. Duke Wenzhong had the talent of a pillar of the state, and Duke Wenxian possessed the capacity of Yi Yin and Huo Guang. Their strategies for governing the country were complete, and the entire court looked up to them. Their faith in Buddhism surpassed that of treating honored guests, and their understanding of the Dharma could be compared to Xie Lingyun. The flourishing of Buddhism was indeed entrusted to such individuals. Qi Special Advancer Zhang Xu (initiated with profound principles), Qi Secretary of the Imperial Secretariat Zhou Yong (understanding the profound, surpassing the world), Qi Attendant, Left Secretary of the Imperial Secretariat, Secretary of the Imperial Secretariat, Grand Tutor to the Crown Prince, Libationer of the Imperial Academy, Reclusive Gentleman He Yin (person's name). They were consistently loyal and discreet, with elegant and erudite demeanor. They possessed the noble qualities of jade, destined to become great sages. Their learning was profound in classics and history, and their hearts embraced profound principles. They could compose music that harmonized with the changes of the seasons, and later completed the rituals of the Curved Terrace. They were well-versed in the doctrines of Chunyu Kun and the Jixia Academy, as well as the works of Ouyang Gao and Xiao Zi. They could thoroughly analyze the 'Book of Changes' by Jing Fang and Shi Chou, and distinguish the 'Book of Poetry' by Han Ying and Chu Yuan. Their commentaries were comprehensive. When people sought their guidance and asked questions, they always came with humility and received substantial answers in return. They gathered disciples to teach, and many studied governance under them. They erected a pearl pillar at the Prajna Temple, deeply devoted to the teachings of Shakyamuni, and greatly admired the inner teachings of Buddhism. The pearl pillar emitted light for seven days and seven nights. Xu Mian (person's name), Gentleman Attendant of Liang, Left Vice Director of the Department of State Affairs, General of the Central Guard, Special Advancer, Right Grand Master of Light and Honor, and Simple and Respectful Son. His reputation for gentleness and elegance had long been known, and his jade-like qualities were evident early on. He thoroughly studied the institutions of the Mingtang and Curved Terrace, the works of Zuo Qiuming, Xia Housheng, Han Ying, and Dai Yi, the flamboyant writings, the doctrines of Chunyu Kun and the Jixia Academy, the teachings of the Dragon Palace Half Pearl, and the scriptures of Vulture Peak and Huashui, exploring their origins and delving into their mysteries, always paying close attention. Zhou She (person's name), Gentleman Attendant of Liang, General of the Protecting Army, and Simple Son. He was intelligent and outstanding from a young age, displaying jade-like brilliance in his youth. His virtue was so esteemed that there was no need for Meng Wu Bo to inquire about his filial piety; his loyalty and advice were so sincere that there was no need for Ji Kang Zi to doubt his integrity. His deeds were celebrated within his family, and his reputation spread throughout the country. He extensively studied the records of the Nine Schools and Hundred Families, and the writings of the Six Poems and Five Rites, using the ancient classics as a standard for the present age. He also received and upheld the Buddhist precepts, dedicating himself to the Buddhist path. He abstained from meat and fish, and gladly ate vegetables. He studied the golden tablets of the Dragon Palace and exhausted the jade instructions of the Crane Forest. He often used the auspicious gatherings of Vaishali and the subtle words of Magadha to bring joy and understanding, standing out among his contemporaries. Shen Yue (person's name), Director of the Department of State Affairs of Liang (a literary luminary, uniquely prominent in the Jiangnan region, whose learning became the standard of the world

范。才蓋時英)梁尚書僕射朱異(弼諧帝道。建立法幢)梁始興令陸咸(穎銳出羣。傾心正覺)梁侍中袁粲(操履明直。每樹法筵)梁國子祭酒張充(碩學鉤深。篤志玄道)　梁太子侍讀王曄(絕世無偶)　梁東宮太子庶子柳澄(談玄不窮)　梁中書令王僧孺(學綜玄儒)　梁著作簫子顯(品藻內外)　梁度支尚書簫子恪(安心玄道)　梁秘書監何敬客(不墜彝倫)　梁吏部尚書謝舉(面折延諍)　梁行軍下簿劉孝威(有安國之詳謹蹈靈運之玄風)　梁黃門陳伯之(信而好古)　梁中庶子孔休源(立身忠正行己清恪)　梁中庶子平西安北戎昭將軍襄陽令劉遵。儀表溫潤。風姿韶朗。趨步生光久而可敬。芝葉銀鉤之巧。堪懸帳中。龜文鳥足之奇。信安臺上。梁天官尚書劉孝綽(聲名蓋世)梁襄州太守柳津(誓舍簪纓崇玄履道)梁文學王元長(俊氣無前)梁領軍將軍劉孝儀(素履忠密遠崇出世)梁左丞張稷(識真通理)。

梁寧蠻長史徐摛(風雅閑澹。清辯入神)梁中書顏之推(恭儉篤信)梁侍中中庶子溫子王訓(神用韶朗。風儀閑俊。出忠入孝。勇義尚廉。墳素必該。流略斯總)梁散騎常侍章侯王規(朝廷羽儀。廊廟祀梓昂昂後進。飛纓石渠。婉婉來儀。摳衣金馬)。

梁東陽郡烏陽縣雙林寺傅大士。常轉

【現代漢語翻譯】現代漢語譯本：范（Fan，才蓋時英），梁尚書僕射朱異（Zhu Yi，弼諧帝道，建立法幢），梁始興令陸咸（Lu Xian，穎銳出羣，傾心正覺），梁侍中袁粲（Yuan Can，操履明直，每樹法筵），梁國子祭酒張充（Zhang Chong，碩學鉤深，篤志玄道），梁太子侍讀王曄（Wang Ye，絕世無偶），梁東宮太子庶子柳澄（Liu Cheng，談玄不窮），梁中書令王僧孺（Wang Sengru，學綜玄儒），梁著作簫子顯（Xiao Zixian，品藻內外），梁度支尚書簫子恪（Xiao Zike，安心玄道），梁秘書監何敬客（He Jingke，不墜彝倫），梁吏部尚書謝舉（Xie Ju，面折延諍），梁行軍下簿劉孝威（Liu Xiaowei，有安國之詳，謹蹈靈運之玄風），梁黃門陳伯之（Chen Bozhi，信而好古），梁中庶子孔休源（Kong Xiuyuan，立身忠正，行己清恪），梁中庶子平西安北戎昭將軍襄陽令劉遵（Liu Zun，儀表溫潤，風姿韶朗，趨步生光久而可敬。芝葉銀鉤之巧，堪懸帳中。龜文鳥足之奇，信安臺上），梁天官尚書劉孝綽（Liu Xiaochuo，聲名蓋世），梁襄州太守柳津（Liu Jin，誓舍簪纓，崇玄履道），梁文學王元長（Wang Yuanchang，俊氣無前），梁領軍將軍劉孝儀（Liu Xiaoyi，素履忠密，遠崇出世），梁左丞張稷（Zhang Ji，識真通理）。

梁寧蠻長史徐摛（Xu Chi，風雅閑澹，清辯入神），梁中書顏之推（Yan Zhitui，恭儉篤信），梁侍中中庶子溫子王訓（Wang Xun，神用韶朗，風儀閑俊，出忠入孝，勇義尚廉，墳素必該，流略斯總），梁散騎常侍章侯王規（Wang Gui，朝廷羽儀，廊廟祀梓昂昂後進，飛纓石渠，婉婉來儀，摳衣金馬）。

梁東陽郡烏陽縣雙林寺傅大士（Fu Dashi of Shuanglin Temple, Wuyang County, Dongyang Prefecture），常轉。

【English Translation】 English version: Fan (才蓋時英), Zhu Yi (朱異, Minister of the Ministry of Works of Liang Dynasty, assisted the emperor and established the Dharma banner), Lu Xian (陸咸, Magistrate of Shixing, outstanding and sharp, devoted to the right enlightenment), Yuan Can (袁粲, Attendant of the Liang Dynasty, upright and honest, always setting up Dharma gatherings), Zhang Chong (張充, Libationer of the State Academy of Liang Dynasty, profound scholar, devoted to the mysterious Dao), Wang Ye (王曄, Liang Dynasty Crown Prince's tutor, unparalleled), Liu Cheng (柳澄, Liang Dynasty Crown Prince's Deputy, inexhaustible in discussing metaphysics), Wang Sengru (王僧孺, Liang Dynasty Chief Secretary, learned in both metaphysics and Confucianism), Xiao Zixian (簫子顯, Liang Dynasty Author, judged both internal and external), Xiao Zike (簫子恪, Liang Dynasty Minister of Revenue, at peace with the mysterious Dao), He Jingke (何敬客, Liang Dynasty Secretary Supervisor, not abandoning the norms), Xie Ju (謝舉, Liang Dynasty Minister of Personnel, directly remonstrating), Liu Xiaowei (劉孝威, Liang Dynasty Military Secretary, with detailed plans for governing the country, carefully following the mysterious style of Lingyun), Chen Bozhi (陳伯之, Liang Dynasty Yellow Gate Attendant, believing and loving antiquity), Kong Xiuyuan (孔休源, Liang Dynasty Central Secretary, upright in character, honest in conduct), Liu Zun (劉遵, Liang Dynasty Central Secretary, General Who Pacifies the West, General Who Pacifies the North, General Who Pacifies the Rong, Magistrate of Xiangyang, gentle in appearance, bright in demeanor, radiant in movement, respectable for a long time, the skill of 'zhi ye yin gou' is worthy of hanging in the tent, the wonder of 'gui wen niao zu' is believed to be on the Xin'an platform), Liu Xiaochuo (劉孝綽, Liang Dynasty Minister of Heaven, world-renowned), Liu Jin (柳津, Liang Dynasty Prefect of Xiangzhou, vowed to abandon officialdom and revere the mysterious Dao), Wang Yuanchang (王元長, Liang Dynasty Literary Figure, unparalleled in talent), Liu Xiaoyi (劉孝儀, Liang Dynasty General of the Vanguard, always loyal and discreet, far removed from the world), Zhang Ji (張稷, Liang Dynasty Left Assistant Minister, understanding the truth).

Xu Chi (徐摛, Liang Dynasty Chief Clerk of Ningman, elegant and leisurely, clear debate entering the divine), Yan Zhitui (顏之推, Liang Dynasty Chief Secretary, respectful, frugal, and faithful), Wang Xun (王訓, Liang Dynasty Attendant and Central Secretary, bright in spirit, handsome in demeanor, loyal to parents and filial to children, brave and righteous, valuing integrity, comprehensive in knowledge, and mastering the essentials), Wang Gui (王規, Liang Dynasty Regular Attendant, a model for the court, a pillar of the ancestral temple, an outstanding successor, flying ribbons in the Stone Canal Pavilion, gracefully coming in procession, adjusting clothes at the Golden Horse Gate).

Fu Dashi (傅大士) of Shuanglin Temple (雙林寺) in Wuyang County (烏陽縣), Dongyang Prefecture (東陽郡), Liang Dynasty, constantly turns.

法輪。紹隆尊位。分身世界濟度群生。或胸臆之間。乍表金色。拳握之內。時吐異香。或現身長丈餘。臂過於膝。腳長二尺指長五寸。兩目分明雙瞳照耀。顏貌端嚴有大人之相。遣使赍書。贈梁武曰。雙林樹下當來解脫善惠大士。白國主救世菩薩。今條上中下善。希能受持。其上善。略以虛懷為本。不著為宗。忘相為因。涅槃為果。其中善。略以治身為本。治國為宗。天上人間果報安樂。其下善。略以護養眾生。梁武延之。仍居鐘山之下定林寺。坐蔭高松。臥依盤石。四徹之中恒注甘露。六旬之內常雨天花。梁武于華林園重云殿開般若題。獨設一榻與天旨對揚。及玉輦升殿。晏然箕坐。憲司譏問。但云。法地若動則一切不安。且知梁運將終。救愍兵災。乃燃臂為燈。冀攘來禍。至太建元年夏。右脅而臥奄然涅槃。於時隆暑赫曦。溫暖無異。色貌敷愉。光彩鮮潔。香氣充滿。屈伸如恒。觀者發心嘆未曾有。

陳尚書右僕射章侯徐陵(文章冠絕。敬信罕儔。造像萬軀。寫經一藏)陳少保尚書左僕射袁憲(忠節罕輩。篤信莫過於上定林寺造夾纻像十軀)陳尚書僕射江總(緣情穎拔。形於前代。于匡山造彌勒像。高八十尺寫一切經一藏。三千七百五十二卷)陳吏部尚書廷尉卿毛嘉(志節高峻。仁厚兼隆。書運二王。學侔

【現代漢語翻譯】現代漢語譯本：法輪（Dharma wheel）。繼承尊貴的地位，分身於各個世界救度眾生。有時在胸前顯現金色光芒，有時在緊握的拳頭中散發奇異的香氣。有時顯現出身高一丈多，手臂長過膝蓋，腳長二尺，手指長五寸。雙眼明亮，雙瞳閃耀光輝，容貌端莊，具有大丈夫的相貌。派遣使者攜帶書信，贈送給梁武帝說：『雙林樹下當來解脫的善惠大士（指菩薩），稟告國主救世菩薩（指自己）。現在呈上上、中、下三種善行，希望能夠接受並奉行。』其中上善，略以虛懷為根本，不執著為宗旨，忘卻表相為因，涅槃為果。其中中善，略以修養自身為根本，治理國家為宗旨，天上人間都能得到安樂的果報。其中下善，略以保護和供養眾生為根本。梁武帝接見了善惠大士，仍然讓他住在鐘山下的定林寺。他坐在高大的松樹下，躺在盤石上。寺廟的四處經常降注甘露，六旬之內常常飄落天花。梁武帝在華林園重云殿開啟般若的講座，獨自設定一個座位與天旨（指善惠大士）對談。等到梁武帝乘坐玉輦升殿時，善惠大士卻安然地箕踞而坐。憲司官員譏諷責問，他只是說：『法地如果動搖，那麼一切都會不安。』並且預知梁朝的國運將要終結，爲了救助百姓免受兵災，於是燃臂為燈，希望能夠消除將要到來的災禍。到了太建元年夏天，他向右側臥倒，安詳地涅槃。當時正值盛夏酷暑，他的身體卻溫暖如常，容貌舒展愉悅，光彩鮮明潔凈，香氣充滿四周，肢體屈伸如常。觀看的人都發心讚歎，說從未見過這樣的景象。陳朝尚書右僕射章侯徐陵（文章冠絕天下，敬信之心少有匹敵，建造佛像一萬尊，抄寫佛經一部），陳朝少保尚書左僕射袁憲（忠誠節義世間少有，篤信佛法沒有超過他的，在上定林寺建造夾纻像十尊），陳朝尚書僕射江總（才情奔放穎悟，名聲傳於前代，在匡山建造彌勒佛像，高達八十尺，抄寫一切經一部，共三千七百五十二卷），陳朝吏部尚書廷尉卿毛嘉（志向高潔峻拔，仁慈寬厚兼備，書法學習王羲之、王獻之父子，學問可與……相比）

【English Translation】 English version: The Dharma wheel. Inheriting the honored position, he manifests in various worlds to deliver sentient beings. Sometimes, a golden light appears on his chest, and sometimes, a strange fragrance emanates from his clenched fist. Sometimes, he appears with a height of over ten feet, arms longer than his knees, feet two feet long, and fingers five inches long. His eyes are bright, his pupils shine, and his appearance is dignified, possessing the features of a great man. He sent an envoy with a letter to Emperor Liang Wu, saying: 'The Bodhisattva Shanhui (meaning 'Good Wisdom'), who is destined to attain liberation under the twin Sala trees, reports to the ruler, the Bodhisattva who saves the world (referring to himself). Now, I present the three kinds of good deeds: superior, intermediate, and inferior, hoping that you will accept and practice them.' Among them, the superior good deed is based on emptiness of mind, non-attachment as its principle, forgetting appearances as its cause, and Nirvana as its result. The intermediate good deed is based on self-cultivation, governing the country as its principle, and attaining happiness in both heaven and the human realm as its reward. The inferior good deed is based on protecting and supporting sentient beings. Emperor Liang Wu received Bodhisattva Shanhui and allowed him to reside in Dinglin Temple at the foot of Zhongshan Mountain. He sat under tall pine trees and lay on flat rocks. Sweet dew constantly poured down in all directions of the temple, and heavenly flowers often fell within sixty days. Emperor Liang Wu opened a Prajna lecture in the Chongyun Hall of Hualin Garden, setting up a seat alone to converse with the will of Heaven (referring to Bodhisattva Shanhui). When Emperor Liang Wu ascended the hall in his jade carriage, Bodhisattva Shanhui sat in a relaxed, cross-legged posture. The officials of the Censorate ridiculed and questioned him, but he simply said: 'If the Dharma ground shakes, then everything will be uneasy.' He also foresaw that the fate of the Liang Dynasty was coming to an end, and in order to save the people from the suffering of war, he burned his arm as a lamp, hoping to avert the impending disaster. In the summer of the first year of the Taijian era, he lay down on his right side and peacefully entered Nirvana. At that time, it was the height of summer, but his body remained warm as usual, his appearance was relaxed and joyful, his radiance was bright and clean, fragrance filled the surroundings, and his limbs remained flexible. Those who saw him were inspired and exclaimed that they had never seen such a sight. Xu Ling (Zhanghou), the Right Vice Minister of the Ministry of Personnel of the Chen Dynasty (whose writing was unparalleled, and whose faith was rarely matched, built ten thousand Buddha statues and transcribed one complete Buddhist canon), Yuan Xian, the Junior Guardian and Left Vice Minister of the Ministry of Personnel of the Chen Dynasty (whose loyalty and integrity were rare, and whose faith was unsurpassed, built ten lacquered statues in the Shangdinglin Temple), Jiang Zong, the Vice Minister of the Ministry of Personnel of the Chen Dynasty (whose talent was unrestrained and insightful, and whose fame was passed down through generations, built a Maitreya Buddha statue on Mount Kuang, eighty feet tall, and transcribed one complete Buddhist canon, totaling three thousand seven hundred and fifty-two volumes), Mao Jia, the Minister of the Ministry of Personnel and Chief Justice of the Chen Dynasty (whose ambition was lofty and upright, and whose kindness and generosity were abundant, studied the calligraphy of Wang Xizhi and Wang Xianzhi, father and son, and whose learning was comparable to...)

三賈。躬自運筆寫維摩經。梁世子云不能加之也)陳東宮舍人傅縡(學侔王鄭。才方謝陸。備閑三教。妙解一乘。拔萃超群。海內推揖)此等所引。並有錄者。具在史籍。不復委言。至如謝朏謝覽舍生存義柳忼柳惔推功弗有。江淹任昉終始宜哉。劉杳顧協著述盡美。張弘策之慎密。呂僧珍之匪懈。鄭紹叔忠誠。王業蕭穎胄。首膺義舉。咸為世寶。抑又通家皆一代之大儒。寔四海之名胄。並蘊經國之略。俱稱君子之門。社稷由其乃安。上下賴其方穆。有文有武匡世匡家。人標九合之功。並樹千秋之業。莫不委其五體敬我三尊。忍辱慈悲恕己推物。視玄黃其若夢。聽鐘鼓其如聾。賤尺璧而重片言。投髮膚而祈半偈。蒙筆屢盡。不能記其所行。蔡紙徒窮。未易陳其為益。茲例甚眾罕以究言。蜀陳隋世。貴時英閭閻士女。高門連閶闔。崇基接太階。戚里之皇親。帝京之富室。颙颙慕道各各橫經。口誦金言手披玉軸。其眾也。如草木之依大地。其遇也。猶鱗介之泛長川。至於白屋農夫無名野老。薄知希向。少發信心者。不可稱計。胡得紀言。所以福祐於四生。慶資於三世。允仁允恕及子及孫。其能行之德。無不至也。

元魏太祖道武皇帝(諱圭)運鐘喪亂宇內分崩。生民不見俎豆之容。黔首時睹戎馬之跡。禮樂文章掃地將

【現代漢語翻譯】現代漢語譯本：賈氏三兄弟（三賈），親自執筆抄寫《維摩詰經》（Vimalakirti Sutra）。梁朝的世子說，他們的書法無人能超越。陳朝東宮的舍人傅縡（Fu Zai）（學識可比王肅（Wang Su）、鄭玄（Zheng Xuan），才華堪比謝靈運（Xie Lingyun）、陸機（Lu Ji），精通儒釋道三教，深刻理解一乘佛法，才能出衆，海內聞名），這些人所做的事蹟，都有記載，具在史籍，不再贅述。至於謝朏（Xie Fei）、謝覽（Xie Lan）捨棄生存的義舉，柳忼（Liu Kang）、柳惔（Liu Tan）推讓功勞，江淹（Jiang Yan）、任昉（Ren Fang）始終如一的品德，劉杳（Liu Yao）、顧協（Gu Xie）精美的著述，張弘策（Zhang Hongce）的謹慎周密，呂僧珍（Lu Sengzhen）的勤勉不懈，鄭紹叔（Zheng Shaoshu）的忠誠，王業（Wang Ye）、蕭穎胄（Xiao Yingzhou）率先響應義舉，都成為世間的珍寶。而且這些通家大族都是一代大儒，是四海聞名的世家，都蘊藏著治理國家的才能，都被稱為君子之家。國家社會因此得以安定，上下秩序因此得以和諧。他們有文有武，匡扶世道，匡正家庭，人們稱讚他們有九合諸侯的功績，並建立了千秋偉業。他們無不委身五體，敬奉佛法僧三寶（三尊），忍辱慈悲，寬恕自己，推己及人。看淡玄黃之色，如同夢幻，聽聞鐘鼓之聲，如同耳聾。輕視珍貴的寶玉，而重視片言隻語的佛法，捨棄頭髮和面板，而祈求半句偈語。用盡筆墨，也無法記述他們的善行，耗盡蔡倫紙，也難以陳述他們所帶來的益處。這樣的例子很多，難以一一詳述。蜀地、陳朝、隋朝，無論是貴族還是平民百姓，高門大戶的宅邸連線著宮門，高大的地基連線著太廟的臺階，皇親國戚，帝都的富豪，都虔誠地仰慕佛道，各自研讀經書，口誦佛經，手捧經卷。他們的人數，如同草木依附大地，如同魚鱗在長河中游動。至於住在簡陋房屋的農夫，默默無聞的老人，略微知道佛法，稍微發起信心的人，更是數不勝數，無法一一記載。所以佛法能夠庇佑四生（四生），為三世（三世）積累福報，誠信仁義，惠及子孫。能夠踐行佛法的人，沒有不能達到的境界。元魏太祖道武皇帝（Emperor Daowu of Northern Wei）（諱圭（Gui）），生於戰亂年代，天下分裂崩離。百姓看不到祭祀的禮儀，時常看到戰爭的景象。禮樂文章被掃蕩殆盡。

【English Translation】 English version: The three Jia brothers (San Jia), personally wielded their brushes to transcribe the Vimalakirti Sutra. The Prince of Liang said that no one could surpass their calligraphy. Fu Zai, a courtier of the Eastern Palace of the Chen dynasty (whose learning was comparable to Wang Su and Zheng Xuan, and whose talent rivaled Xie Lingyun and Lu Ji, well-versed in the three teachings of Confucianism, Buddhism, and Taoism, with a profound understanding of the One Vehicle of Buddhism, outstanding and renowned throughout the country), these individuals' deeds are recorded in historical texts and will not be elaborated upon further. As for Xie Fei and Xie Lan's righteous act of sacrificing their lives, Liu Kang and Liu Tan's humility in relinquishing credit, Jiang Yan and Ren Fang's consistent virtue from beginning to end, Liu Yao and Gu Xie's exquisite writings, Zhang Hongce's prudence and meticulousness, Lu Sengzhen's diligence and perseverance, Zheng Shaoshu's loyalty, and Wang Ye and Xiao Yingzhou's leadership in initiating righteous actions, all became treasures of the world. Moreover, these prominent families were all great Confucian scholars of their time, renowned throughout the four seas, possessing the talent to govern the country, and known as families of gentlemen. The country and society were thus stabilized, and the order above and below was harmonized. They were both civil and military, supporting the world and rectifying their families. People praised them for their achievements in uniting the feudal lords and establishing lasting legacies. They all prostrated themselves, revering the Three Jewels (San Zun), practicing forbearance and compassion, forgiving themselves, and extending kindness to others. They viewed the colors of black and yellow as if in a dream, and heard the sounds of bells and drums as if deaf. They despised precious jade and valued even a single phrase of the Dharma, sacrificing their hair and skin to seek half a verse. Exhausting ink and paper, they could not record all their good deeds, and even using up all the Cai Lun paper, it was difficult to describe all the benefits they brought. There are many such examples, and it is difficult to describe them all in detail. In the Shu, Chen, and Sui dynasties, whether nobles or commoners, the residences of high-ranking families were connected to the palace gates, and the tall foundations were connected to the steps of the ancestral temple. Imperial relatives and wealthy merchants in the capital all devoutly admired the Buddhist path, each studying the scriptures, reciting the sutras, and holding the scrolls in their hands. Their numbers were like plants relying on the earth, and like scales swimming in a long river. As for the farmers living in simple houses and the unknown old men, who had a slight understanding of the Dharma and a little faith, they were countless and could not be recorded one by one. Therefore, the Dharma can protect the four kinds of beings (四生), accumulate blessings for the three lifetimes (三世), and bring trustworthiness, benevolence, and kindness to descendants. Those who can practice the Dharma will achieve all that is possible. Emperor Daowu of Northern Wei (Tai zu Dao wu huang di) (personal name Gui), was born in an era of war and chaos, when the world was divided and collapsing. The people could not see the rituals of sacrifice, and often saw the scenes of war. The rites, music, and literature were swept away.

盡。太祖以雄杰之深姿。包大君之雅量。克平朔野。奄有中州。大啟龍光。潛被日用。天興元年下詔曰。佛法之興其來尚矣。于京邑建飾容範修整寺舍。又于虞虢之地造十五級浮圖。起開泰定國二寺。寫一切經。鑄千金像。召三百名僧。每月法集。

魏太宗明元皇帝(諱嗣)明睿寬雅非禮不言。愍念四生。敬重三寶。仍于鄴下大度僧尼。

魏世祖太武皇帝(諱燾)氣蓋當時。威振天下。匣牘四海牢籠萬邦。迴向一乘歸依三寶。復伽藍之勝地。創招提之凈宮。仍于鄴城造宗正寺。后因崔晧始淪正法。

魏高宗文武皇帝(諱浚)聰達穎悟。風格異倫。重興佛教修復寺宇。釋門廣被始自文成。凡度僧尼三萬許人。

魏顯祖獻文皇帝(諱弘)德配彼天。道鄰極聖。造招隱寺。召坐禪僧。

魏高祖孝文皇帝(諱宏)神光照室。和氣充庭。仁孝綽然。岐嶷顯著。聽覽政事。從善如流。哀矜百姓。恒思濟益。以太后忌日哭於陵左。絕膳二日。哭不輟聲。仍于鄴都造安養寺。碩德高僧四方雲集。六宮侍女皆持年三月六。其精進誦經者並度出家。事無大小務于赒給。常謂史官無諱國惡。手不釋卷。覽之便講。愛奇好士情如飢渴。善談莊老。尤敦釋義。才藻富贍。文章百篇。悠然遠邁。不以世務妨道。而幼

【現代漢語翻譯】現代漢語譯本：

盡。太祖以雄偉傑出之姿，具備偉大君主的風度氣量，平定了北方的邊遠地區，完全佔有了中原地區。大規模地開啟了佛教事業的光輝，暗中受到佛法的日用加持。天興元年下詔說：『佛法的興盛由來已久。』于京城建造和裝飾佛像，修繕寺廟。又在虞、虢一帶建造十五層高的佛塔，興建開泰寺和定國寺，抄寫一切經書，鑄造千金佛像，召集三百名僧人，每月舉行佛法集會。魏太宗明元皇帝（諱嗣）明智英睿，寬厚文雅，不合乎禮儀的話不說。憐憫四生（四種生命形態），敬重三寶（佛、法、僧）。仍然在鄴城大規模地允許僧尼出家。魏世祖太武皇帝（諱燾）氣概壓倒當時，威望震懾天下。將四海納入統治，牢牢控制萬邦。後來轉向一乘（佛教的最高教義），歸依三寶。恢復伽藍（僧眾所居住的園林）的勝地，建立招提（四方僧人居住的寺廟）的清凈宮室。仍然在鄴城建造宗正寺。後來因為崔晧開始沉淪於正法。魏高宗文武皇帝（諱浚）聰明通達，穎悟過人，風格與衆不同。重新興盛佛教，修復寺廟。佛教的傳播廣泛，開始於文成帝。總共允許僧尼出家三萬多人。魏顯祖獻文皇帝（諱弘）德行匹配上天，道行接近極聖。建造招隱寺，召集坐禪的僧人。魏高祖孝文皇帝（諱宏）神光照亮房間，祥和之氣充滿庭院。仁愛孝順非常顯著，聰慧早慧。聽取處理政事，聽從好的建議像水流一樣順暢。憐憫百姓，常常想著救濟幫助他們。因為太后的忌日，在陵墓左邊哭泣，停止進食兩天，哭聲不止。仍然在鄴都建造安養寺。有高尚品德的高僧從四面八方雲集而來。六宮的侍女都堅持每年三月和六月齋戒。那些精進誦經的人都被允許出家。事情無論大小都務必賙濟供給。常常對史官說不要隱瞞國家的惡行。手不放下書本，閱讀之後就講解。喜愛奇異的事物，喜愛賢士如同飢渴一樣。善於談論莊子和老子，尤其重視佛經的解釋。才華豐富，文章眾多，悠然遠大，不因為世俗事務妨礙修道。而且幼年

【English Translation】 English version:

[End]. Emperor Taizu, with his majestic and outstanding appearance and the magnanimous demeanor of a great ruler, pacified the northern frontiers and completely possessed the Central Plains. He greatly initiated the flourishing of Buddhism, and was secretly blessed by its daily practice. In the first year of Tianxing, he issued an edict saying, 'The rise of Buddhism has been long-standing.' In the capital, he built and adorned Buddha images and repaired temples. Furthermore, in the areas of Yu and Guo, he built fifteen-story pagodas, and established Kaitai Temple and Dingguo Temple. He had all the scriptures copied, cast thousand-gold statues, and summoned three hundred monks to hold monthly Dharma gatherings. Emperor Mingyuan of the Wei Dynasty (personal name Si), was intelligent and wise, broad-minded and refined, and spoke only in accordance with propriety. He had compassion for the four forms of life and revered the Three Jewels (Buddha, Dharma, Sangha). He continued to allow a large number of monks and nuns to be ordained in Ye. Emperor Taiwu of the Wei Dynasty (personal name Tao), his spirit surpassed his contemporaries, and his authority shook the world. He brought the four seas under his rule and firmly controlled all nations. Later, he turned towards the One Vehicle (the highest teaching of Buddhism) and took refuge in the Three Jewels. He restored the sacred sites of the Sangharama (gardens where monks reside) and established the pure palaces of the Chatvarah (temples where monks from all directions reside). He also built Zongzheng Temple in Ye. Later, due to Cui Hao, he began to fall away from the true Dharma. Emperor Wencheng of the Wei Dynasty (personal name Jun), was intelligent and insightful, with an extraordinary style. He revived Buddhism and repaired temples. The widespread propagation of Buddhism began with Emperor Wencheng. In total, he allowed more than thirty thousand monks and nuns to be ordained. Emperor Xianwen of the Wei Dynasty (personal name Hong), his virtue matched the heavens, and his path approached the ultimate sage. He built Zhaoyin Temple and summoned monks who practiced meditation. Emperor Xiaowen of the Wei Dynasty (personal name Hong), divine light illuminated the room, and harmonious energy filled the courtyard. His benevolence and filial piety were remarkable, and his intelligence was evident from an early age. He listened to and handled state affairs, and followed good advice like flowing water. He had compassion for the people and always thought of ways to help them. On the anniversary of the Empress Dowager's death, he wept at the left side of her tomb, abstaining from food for two days, and his weeping did not cease. He also built Anyang Temple in Ye. Monks of high virtue gathered from all directions. The palace maids all observed fasting in the third and sixth months of each year. Those who diligently recited scriptures were allowed to be ordained. He made sure to provide for everyone, regardless of the size of the matter. He often told the historians not to conceal the evils of the state. He never put down his books, and after reading them, he would explain them. He loved strange things and cherished scholars as if he were hungry and thirsty. He was good at discussing Zhuangzi and Laozi, and especially valued the interpretation of Buddhist scriptures. He was rich in talent and wrote many articles. He was leisurely and far-reaching, and did not let worldly affairs hinder his practice of the Way. Moreover, in his youth

承洪緒。早著睿聖之風。時以文明攝事優遊。拱已玄覽。獨得著自不言神契。所標固以符于冥化。及躬總大政一日萬機。十許年間曾不暇給。欽明稽古。葉御天人。帝王制作。朝野軌度。斟酌用舍。煥乎文章。然而盡聖窮神繼天紹歷。奉為先皇。于大覺寺修葺堂宇。䞋施隆厚供給豐華。影塔經臺粲然備舉。上標金剎下列銀楹。雁翼臨云。龍首承日。名僧繼踵法侶排肩。朝步蓮池暮棲香閣。風流慧苑。梵響禪林。召三百許僧六時不墜。所度僧尼一萬四千人。

魏世宗宣武皇帝(諱恪)于式干殿為諸僧朝臣。講維摩經。喜怒不形。雅愛經史。尤長釋義。善風儀美容貌。德格陰陽。明並日月。播文教以懷遠人。調禮樂以旌俊達。於三河六郡之地。涇渭㶚浐之區。造普通大定等四寺。供養三學千僧。

魏肅宗孝明皇帝(諱詡)得一居貞。體二鄰極。總三乘以馳騁。臨四衢而閑步。仍于鄴下造大覺寺。窈窕曲房參差復殿。風飆出其戶牖。雲霞起于檐楹。見珍木之相繚。視芳草其如積須達金地差得相方。迦蘭竹園猶難比擬。

魏敬宗孝莊皇帝(諱悠一本諱假)風神秀邁姿貌瑰偉。素履忠貞。夙稱民望。造五精舍。刻萬石像。

西魏武皇帝(諱修)善窮數術兼閑武藝。纂登真之要旨。欽出世之玄猷。永熙元

【現代漢語翻譯】現代漢語譯本：繼承先皇的偉大事業，早年就展現出睿智聖明的風範。時常用文明教化來處理政事，悠閑自得，一切盡在掌握之中。獨自領悟，無需言語就能與神靈相契合，所樹立的目標必然與冥冥之中的變化相符。等到親自執掌國家大政，每天要處理成千上萬的事務，在十多年的時間裡，幾乎沒有空閑。他欽佩聖明，傚法古人，使人事與天道相合。帝王的制度典章，朝廷和民間的規章制度，都經過他的仔細斟酌和取捨，煥發出光彩。然而，他仍然認為自己要竭盡聖人之力，窮盡神妙之理，繼承天命，延續曆法，所以為先皇，在大覺寺修繕殿堂房屋，佈施非常豐厚，供給非常充足，影塔、經臺等都完備地陳列出來。上面樹立著金色的寶剎，下面排列著銀色的柱子，像雁的翅膀一樣臨近雲端，像龍的頭一樣承托著太陽。名僧一個接一個地到來，佛法同修肩並著肩。早晨在蓮花池邊散步，晚上在香氣瀰漫的樓閣里休息。這裡是風雅的慧苑，是充滿梵音的禪林。召集了三百多名僧人，日夜不停地誦經唸佛。所度化的僧尼有一萬四千人。魏世宗宣武皇帝(諱恪)，在式干殿為眾僧和朝臣講解《維摩經》。他喜怒不形於色，非常喜愛經書史籍，尤其擅長解釋經義。他風度翩翩，容貌俊美，德行能夠感化天地陰陽，智慧可以與日月相比。他傳播文化教育來安撫遠方的人民，協調禮樂來表彰傑出的人才。在三河六郡之地，涇水、渭水、㶚水、浐水一帶，建造了普通寺、大定寺等四座寺廟，供養佛、法、僧三寶和一千名僧人。魏肅宗孝明皇帝(諱詡)，一心堅守貞正之道，身體力行，達到仁義的最高境界。他精通佛法的三乘教義，能夠自由自在地運用。他臨於四通八達的道路，悠閒地漫步。還在鄴城建造了大覺寺，寺廟裡有幽深曲折的房間，高低錯落的殿宇。風從門窗里吹出，雲霞在屋檐上升起。可以看到珍貴的樹木相互纏繞，看到芬芳的草地像堆積起來的錢幣一樣。雖然須達多長者用黃金鋪地的故事已經很了不起了，但還是不能與這座寺廟相比，迦蘭陀竹園也難以和它媲美。魏敬宗孝莊皇帝(諱悠，一本作諱假)，風度神采秀美飄逸，姿容相貌瑰麗雄偉。一向忠誠正直，一向受到百姓的擁戴。他建造了五座精舍，雕刻了一萬尊石像。西魏武皇帝(諱修)，擅長研究術數，兼通武藝。他探求登真的要旨，欽佩出世的玄妙道理。永熙元年

【English Translation】 English version: Inheriting the great undertaking of the late emperor, he displayed a wise and sagacious demeanor from an early age. He often used civilization and enlightenment to handle government affairs, leisurely and content, with everything under control. He comprehended things independently, achieving spiritual harmony without words, and the goals he set were bound to align with the changes in the unseen world. When he personally took charge of the national government, dealing with tens of thousands of affairs every day, he hardly had any free time for more than a decade. He admired sagacity, emulated the ancients, and harmonized human affairs with the way of heaven. The institutions and regulations of the emperor, the rules and systems of the court and the people, were all carefully considered and selected by him, radiating brilliance. However, he still believed that he should exhaust the power of a sage, explore the mysteries of the divine, inherit the mandate of heaven, and continue the calendar, so for the sake of the late emperor, he renovated the halls and houses of Dajue Temple (Great Enlightenment Temple), bestowed extremely generous donations, and provided abundant supplies. Shadow pagodas, sutra platforms, and other items were completely displayed. Above, golden finials were erected, and below, silver pillars were arranged, like the wings of a goose approaching the clouds, like the head of a dragon supporting the sun. Famous monks arrived one after another, and fellow practitioners of the Dharma stood shoulder to shoulder. In the morning, they strolled by the lotus pond, and in the evening, they rested in fragrant pavilions. This was an elegant garden of wisdom, a Zen forest filled with the sounds of Sanskrit. More than three hundred monks were summoned to chant scriptures and recite Buddhist texts day and night. He had converted 14,000 monks and nuns. Emperor Xuanwu of the Wei Dynasty (諱恪, personal name Ke), lectured on the Vimalakirti Sutra for the monks and courtiers in the Shigan Hall. He did not show his emotions on his face, and he loved scriptures and history very much, especially excelling at explaining the meaning of the scriptures. He had an elegant demeanor and a handsome appearance, and his virtue could influence heaven and earth, yin and yang, and his wisdom could be compared to the sun and moon. He spread culture and education to appease the people of distant lands, and coordinated rituals and music to commend outstanding talents. In the lands of the Three Rivers and Six Counties, in the areas of the Jing River, Wei River, 㶚 River, and Chan River, he built four temples, including the Putong Temple and Dading Temple, to support the Three Jewels (Buddha, Dharma, Sangha) and one thousand monks. Emperor Xiaoming of the Wei Dynasty (諱詡, personal name Xu), single-mindedly adhered to the path of integrity, practicing diligently to reach the highest state of benevolence and righteousness. He was proficient in the three vehicles of Buddhist teachings and could use them freely. He stood on the thoroughfare and strolled leisurely. He also built Dajue Temple (Great Enlightenment Temple) in Ye City, with deep and winding rooms and staggered halls. The wind blew through the doors and windows, and the clouds rose from the eaves. One could see precious trees intertwined and fragrant grasses piled up like coins. Although the story of Sudatta (Anathapindika) covering the ground with gold was remarkable, it could not compare to this temple, and the Karanda Bamboo Grove was also difficult to match. Emperor Xiaozhuang of the Wei Dynasty (諱悠, personal name You, also written as 諱假, personal name Jia), had a beautiful and elegant demeanor, and a magnificent appearance. He was always loyal and upright, and always enjoyed the support of the people. He built five monasteries and carved ten thousand stone statues. Emperor Wu of the Western Wei Dynasty (諱修, personal name Xiu), was skilled in the study of numerology and proficient in martial arts. He explored the essentials of ascending to truth and admired the profound principles of transcending the world. In the first year of Yongxi

年于長安造陟屺寺。供養二百名僧。四時講誦略無棄日。

魏文皇帝(諱寶炬)立德立仁。允文允武。常行信舍。每運慈悲。大統元年造般若寺。拯濟孤老供給病僧。口誦法花。身持凈戒。起七覺殿。為四禪室。供養無輟。檀忍不窮魏孝靖皇帝(諱善見)。

右魏肇膺王瑞遠葉冥符。慶集壽丘神照若水。九圍仁被四海威加。繼三皇之茂緒。纂五帝之徽蹤。高祖以藏聖御天徙京定鼎。世宗以睿明承業廓寧區夏。紹累聖之基。資則天之業。式觀乾象俯協人謀遠遵古式深知時事。考龜襲吉遷宅漳滏。再昌寶曆克樹洪基。聖德重光。暨於九葉而受終。文祖運鐘靖帝。

右元魏君臨一十七帝。一百七十年。國家大寺四十七所。又于北代恒安治西。旁各上下三十餘里。鐫石置龕遍羅佛像。計非可盡莊嚴弘觀。今見存焉。雖屢遭法滅斯龕不壞。其王公貴室五等諸侯寺八百三十九所。百姓造寺三萬余所。總度僧尼二百萬人。譯經一十九人四十九部。

高齊高祖文宣皇帝(諱洋)降就日之靈。垂望雲之慶。河圖負字。驗帝錄之禎符。海外占風。知中國之有聖。九牧來貢。百神咸帙。貴道尚德。藏用顯仁。或出或處。非小節之所量。乍智乍。愚故大人之所鑒。至如弘通象法。莊嚴金地。機來深淺。並赴泥洹之門。

【現代漢語翻譯】現代漢語譯本：在長安建造陟屺寺，供養二百名僧人，一年四季講經誦經，幾乎沒有荒廢的日子。魏文皇帝(諱寶炬)樹立德行和仁義，文才武略兼備，經常行佈施，時常懷有慈悲之心。大統元年建造般若寺，救濟孤寡老人，供給生病僧人，口中誦讀《法華經》，身體嚴守清凈戒律，建造七覺殿，設立四禪室，供養從不間斷，佈施和忍辱之心沒有窮盡。魏孝靖皇帝(諱善見)。右邊所說的魏朝，應驗了吉祥的徵兆，遙遠地符合冥冥之中的符命。福慶聚集如壽丘，神光照耀如若水。仁德遍及九州，威望加於四海。繼承了三皇的美好事業，繼承了五帝的偉大功績。高祖憑藉聖德治理天下，遷都定鼎。世宗憑藉睿智英明繼承大業，安定天下。繼承了前代聖王的基業，憑藉上天的恩賜。觀察天象，順應民意，傚法古代制度，深刻了解時事。考察龜卜的結果，選擇吉地，遷都到漳水和滏水一帶。再次昌盛寶曆，樹立宏偉的基業。聖德的光輝，一直延續到九代而終結。文祖的運數終結于靖帝。右邊所說的元魏，統治了一十七位皇帝，共一百七十年。國家大寺共有四十七所。又在北代恒安治理的西部，旁邊各上下三十多里，雕刻石頭設定佛龕，遍佈羅列佛像，數量無法計算，莊嚴宏偉的景象，現在依然存在。雖然多次遭遇滅佛的災難，這些佛龕卻沒有被破壞。王公貴族五等諸侯建造的寺廟有八百三十九所，百姓建造的寺廟有三萬多所，總共度化的僧尼有二百萬人。翻譯佛經的有十九人，共四十九部。高齊高祖文宣皇帝(諱洋)降生於太陽的靈氣，承載著祥雲的瑞兆。《河圖》呈現文字，驗證了帝王受命的禎祥符瑞。海外觀察風向，得知中國將有聖人出現。九州的官員前來進貢，各路神祇都歸順服從。崇尚道義，重視德行，深藏不露，顯揚仁義。時而隱退，時而顯現，不是小節可以衡量的。時而表現得聰明，時而表現得愚笨，所以只有偉大的人物才能鑑別。至於弘揚佛法，莊嚴佛寺，根據不同人的根器深淺，引導他們進入涅槃之門。

【English Translation】 English version: In Chang'an, the Zhiqi Temple was built, offering support to two hundred monks, with scriptures lectured and recited throughout the four seasons, hardly a day wasted. Emperor Wen of Wei (personal name Baoju) established virtue and benevolence, excelling in both literary and martial arts. He frequently practiced charity and always held compassion in his heart. In the first year of the Datong era, he built the Prajna Temple, rescuing orphans and the elderly, providing for sick monks, reciting the Lotus Sutra with his mouth, and strictly upholding pure precepts with his body. He built the Hall of Seven Factors of Enlightenment and established the Four Dhyana chambers, offering support without interruption, and his generosity and patience were inexhaustible. Emperor Xiaojing of Wei (personal name Shanjian). The aforementioned Wei Dynasty corresponded to auspicious omens and remotely aligned with mysterious prophecies. Blessings gathered like Mount Shou, and divine light shone like the Ruoshui River. Benevolence spread throughout the nine regions, and prestige extended to the four seas. They inherited the noble undertakings of the Three Sovereigns and continued the great achievements of the Five Emperors. Emperor Gaozu governed the world with sacred virtue, moved the capital, and established the tripod. Emperor Shizong inherited the great cause with wisdom and brightness, pacifying the realm. He inherited the foundation of previous sage kings and relied on the blessings of Heaven. He observed celestial phenomena, complied with the will of the people, followed ancient systems, and deeply understood current affairs. He examined the results of divination, chose auspicious sites, and moved the capital to the Zhang and Fu rivers. He once again prospered the Baoli era and established a grand foundation. The glory of sacred virtue continued for nine generations before coming to an end. The destiny of Emperor Wenzu ended with Emperor Jing. The aforementioned Yuan Wei Dynasty reigned over seventeen emperors for a total of one hundred and seventy years. There were forty-seven large national temples. Also, in the west of Heng'an, governed by the Northern Wei, for about thirty li above and below, stones were carved and niches were set up, with Buddha images arranged all over, the number of which cannot be calculated. The solemn and magnificent scene still exists today. Although they repeatedly encountered the disaster of the suppression of Buddhism, these niches were not destroyed. The temples built by royal princes, nobles, and five-rank marquises numbered eight hundred and thirty-nine, and the temples built by the common people numbered more than thirty thousand, with a total of two million monks and nuns ordained. There were nineteen translators of scriptures, totaling forty-nine works. Emperor Gaozu Wenxuan of the Northern Qi (personal name Yang) descended from the spirit of the sun, bearing the auspicious omens of hopeful clouds. The Hetu presented characters, verifying the auspicious symbols of the emperor's mandate. Overseas, observing the wind direction, it was known that a sage would appear in China. Officials from the nine provinces came to offer tribute, and all the gods submitted and obeyed. He valued the Way and esteemed virtue, concealing his abilities and manifesting benevolence. Sometimes he withdrew, sometimes he appeared, which could not be measured by petty details. Sometimes he appeared wise, sometimes he appeared foolish, so only great men could discern him. As for propagating the Dharma and adorning the golden lands, according to the depth and shallowness of people's capacities, he guided them all to the gate of Nirvana.

土隨凈穢。皆等琉璃之色。至如折伏憍慢。殊丹水之戰。厭離纏縛。異昭華之禮。所以斟酌能仁。碎波旬之眾。憲章覺者。輕輪王之尊。固是大權應物弘誓利生者也。天保之始請稠禪師。受菩薩戒。於是又斷肉禁酒。放舍鷹鷂。去官漁網。又斷天下屠殺。月六年三勸民齋戒。諸官園及六坊公私葷菜皆悉除之。外有者不許入。大起寺塔。度僧尼滿於諸州。又以昭玄大統法上為戒師。常布發於地令師踐之。天保二年詔曰。仰惟慈明緝寧四海。欲報之德正覺是憑。諸鷙鳥傷生之類。宜放之山林。其以此地為太皇太后經始寶塔。廢鷹師曹為報德寺。所度僧尼八千餘人。十年之中佛法大盛。

齊肅宗孝昭皇帝(諱演)襲樞電之徴。繼星虹之慶。光被四表。葉順三辰。體道居尊。顯仁作聖。奉崇至教。情寄玄門。奈國法輪。尼園廣說。四諦八揵之旨。五乘十行之詮。香山巨力且日難勝。表裡皮書猶云未備。隨世間之行業。應群生之弘誓。奉為先皇寫一切經。一十二藏。合三萬八千四十七卷。青首紫絳。銀繩金縷。覆以蓮花之帳。擎以師子之臺。文與日月俱懸。功將造化同廣。凡度僧尼三千許人。

齊世祖武成皇帝(諱湛)廣濟群生。應游佛剎。芳林園內。更興花蓋之詞。洛邑城旁。還紆璽書之頌。層臺別觀並樹伽藍。

【現代漢語翻譯】現代漢語譯本：土地隨著潔凈或污穢，都呈現出相同的琉璃色。至於折服驕慢之心，就像殊丹水之戰一樣；厭惡脫離纏縛，不同於昭華之禮。因此，能仁（釋迦牟尼佛的稱號）能夠衡量斟酌，摧毀波旬（魔王）的軍隊。覺者（佛陀）輕視輪王（統治世界的君主）的尊位，這實在是具有大權力的應化之身，以弘揚誓願來利益眾生。天保年間開始，請稠禪師受菩薩戒。於是又斷絕肉食和飲酒，放生鷹和鷂，放棄做官和捕魚的網。又斷絕天下屠殺，每月六年三次勸導百姓齋戒。各官府的園林以及六坊的公私葷菜全部去除。外面有的也不允許進入。大規模興建寺廟和佛塔，度化僧尼遍佈各個州。又以昭玄大統法上為戒師，常常將頭髮鋪在地上讓法上踐踏。天保二年，皇帝下詔說：『仰慕慈悲的光明照耀四海，想要報答這種恩德，唯有依靠正覺。各種兇猛的鳥類傷害生命，應該放歸山林。將這塊土地作為太皇太后開始建造寶塔的地方，廢除鷹師曹，改為報德寺。』所度化的僧尼有八千多人。十年之中，佛法非常興盛。

齊肅宗孝昭皇帝（名諱為演）繼承了樞電（北斗樞星放出的光芒）的徵兆，延續了星虹（彗星）的祥瑞。光明覆蓋四方，順應天時。以道為根本而居於尊位，彰顯仁德而成就聖業。奉行崇高的佛教教義，情意寄託于玄妙的佛門。於是，在尼園廣泛宣說佛法，闡述四諦（苦、集、滅、道）八揵（八正道）的宗旨，以及五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）十行（菩薩的十種修行）的詮釋。香山巨力（指寫經的功德巨大）且日難勝（指功德難以勝過）。表裡皮書（指內外經書）仍然不夠完備。隨著世間的行業，應和眾生的弘大誓願，為先皇抄寫一切經，共一十二藏，合計三萬八千四十七卷。使用青色的書首和紫色的書帶，銀色的繩子和金色的絲線，覆蓋以蓮花的帷帳，用獅子座的檯子來承托。經文的光輝與日月同輝，功德將與天地造化一樣廣大。總共度化僧尼三千多人。

齊世祖武成皇帝（名諱為湛）廣泛救濟眾生，應該遊歷佛寺。在芳林園內，又興起了讚美花蓋的詞賦。在洛邑城旁，還紆尊降貴地寫下了讚頌的文字。建造高臺別館，同時興建伽藍（寺廟）。

【English Translation】 English version: The land, whether pure or impure, all appears the same color of lapis lazuli. As for subduing arrogance, it is like the battle of Shudan Water; detesting and escaping entanglement is different from the rites of Zhaohua. Therefore, the capable one (a title for Shakyamuni Buddha) can measure and deliberate, destroying the army of Mara (the demon king). The Awakened One (the Buddha) disregards the honor of a Wheel-Turning King (a monarch who rules the world), which is truly a manifestation of great power, using the vows to benefit sentient beings. At the beginning of the Tianbao era, he invited Chan Master Chou to receive the Bodhisattva precepts. Thereupon, he also abstained from meat and alcohol, released eagles and hawks, abandoned officialdom and fishing nets. He also ended the slaughter throughout the land, and for six years, three times a month, he exhorted the people to observe vegetarianism. All the public and private meat dishes in the gardens of various government offices and the six wards were removed. Those outside were not allowed to enter. He built temples and pagodas on a large scale, and ordained monks and nuns throughout the various provinces. He also appointed Zhaoxuan Datong Fashang as the precept master, and often spread his hair on the ground for Fashang to step on. In the second year of Tianbao, the emperor issued an edict saying: 'Admiring the compassionate light that shines upon the four seas, wanting to repay this kindness, we can only rely on Right Awakening. Various fierce birds that harm life should be released back into the mountains and forests. This land will be used as the place where the Empress Dowager began to build the pagoda, and the Eagle Master Cao will be abolished and replaced with Baode Temple.' More than eight thousand monks and nuns were ordained. Within ten years, Buddhism flourished greatly.

Emperor Xiaozhao of the Qi Dynasty (whose personal name was Yan) inherited the omen of the Pivot Star's radiance and continued the auspiciousness of the Star Rainbow (comet). His light covered the four directions, and he followed the seasons. He resided in the position of honor with the Dao as his foundation, manifesting benevolence and achieving sagehood. He revered the supreme Buddhist teachings, and his heart was devoted to the profound Dharma. Therefore, he widely expounded the Dharma in the nunnery, explaining the principles of the Four Noble Truths (dukkha, samudaya, nirodha, marga) and the Eightfold Path (right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), as well as the interpretations of the Five Vehicles (human vehicle, deva vehicle, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle) and the Ten Practices (the ten practices of a Bodhisattva). The great power of Xiangshan (referring to the immense merit of copying scriptures) and the difficulty of surpassing it day by day (referring to the merit being difficult to surpass) were evident. The inner and outer scriptures were still incomplete. Following the practices of the world and responding to the great vows of sentient beings, he had all the scriptures copied for the late emperor, totaling twelve collections, with a total of thirty-eight thousand four hundred and forty-seven volumes. They were adorned with blue covers and purple ribbons, silver cords and golden threads, covered with lotus flower canopies, and supported by lion throne platforms. The brilliance of the scriptures shone as brightly as the sun and moon, and the merit would be as vast as the creation of heaven and earth. In total, more than three thousand monks and nuns were ordained.

Emperor Wucheng of the Qi Dynasty (whose personal name was Zhan) extensively relieved sentient beings and should travel to Buddhist temples. Within the Fragrant Forest Garden, he further composed poems praising the flower canopies. Beside the city of Luoyi, he also condescended to write eulogies.

璧玉珠璣咸充供具。躬自頂禮。每事經行。大寧元年創營寶塔。脫珍御服併入檀財。轉大品經月盈數遍。

右高齊六君二十八年。皇家立寺四十三所。譯經六人一十四部。

周孝愍皇帝(諱覺)明𥙿研機。疏通弘遠。天縱神武。民歸獄訟。握金鏡以居尊。齊玉衡以建極。時逢剝喪。世距云雷。地絡絕維。曦輪掩曜。邅回九服。震駭百靈。既而像緯重章。宸樞再紐。惟睿作聖。知機曰神。周保元年大弘像化。海內名德慕義歸仁廣開解脫之門。洞啟菩提之路。欲使天窮有頂等被慈雲。地極無邊俱蒙慧日。

周孝明皇帝(諱毓)君臨萬國。平章百姓。內親九族。外穆四門。封介丘之瓊珍。觀塗山之玉帛。乃至本枝維翰列辟諸官。五向十行。俱識歸依之道。外觀內覺。同登解脫之門。世界有邊弘誓無盡。二年奉為先皇敬造盧舍那織成像一軀。並二菩薩。高二丈六尺。等身檀像一十二軀。各二菩薩及金剛師子等。麗極天成妙同神制。

周太祖文皇帝(諱泰)聰明藏智。岐嶷繼體。四門允穆。百揆時序。上降休寶。下葉禎祥。于長安立追遠陟屺大乘魏國安定中興等六寺。度一千僧。又造天保寺。供養瑋法師及弟子七十餘人。于安州造壽山梵云二寺。又造大福田寺。供養國師實禪師。又于實師墓所造福田寺

【現代漢語翻譯】現代漢語譯本：

璧玉、珠璣都充當供奉的器具。親自頂禮膜拜。每件事都依循佛經而行。大寧元年開始建造寶塔，脫下珍貴的御用服飾全部捐獻作為佈施的財物。誦讀《大品般若經》每月都圓滿數遍。右邊記錄的是高齊六位君主在位二十八年間，皇家建立寺廟四十三所，翻譯佛經的僧人六人，共翻譯佛經一百一十四部。周孝愍皇帝（名諱覺）明察深遠，通達事理，弘揚遠大的志向。天生神武，百姓歸附，處理訴訟。掌握象徵權力的金鏡以居於尊位，用齊玉衡來建立最高的準則。當時正逢衰敗的時期，世道如同云雷般動盪。國家的命脈斷絕，太陽的光輝被遮蔽。天下九州動盪不安，百神都感到震驚。不久之後，天象再次顯示吉祥的徵兆，國家的命運重新被扭轉。只有睿智的人才能成為聖人，瞭解時機的人才能被稱為神。周保元年大力弘揚佛教，海內有名的賢德之士都仰慕道義，歸向仁德，廣泛開啟解脫之門，徹底開啟通往菩提之路。希望使天之盡頭和有頂天的人們都能被慈悲的雲朵覆蓋，使大地極遠之處和無邊之處都能蒙受智慧的日光照耀。周孝明皇帝（名諱毓）統治萬國，公正地治理百姓。對內親近九族，對外和睦四方。用介丘出產的美玉和珍珠來進貢，觀看塗山進獻的玉帛。以至於各地的諸侯和官員，都遵循五向十行的規範，都明白歸依佛法的道理，從外在的觀察到內心的覺悟，一同登上解脫之門。世界有邊際，但弘揚佛法的誓願是無盡的。二年，爲了先皇敬造盧舍那佛織成像一尊，以及兩尊菩薩，高二丈六尺。等身檀香佛像一十二尊，每尊佛像配有兩尊菩薩以及金剛師子等，極其華麗，如同天成，精妙得如同神仙製作。周太祖文皇帝（名諱泰）聰明且有智慧，繼承了先人的美德。四方諸侯都順服，各項政事都有條不紊。上天降下美好的徵兆，下民百姓都感到吉祥。在長安建立了追遠寺、陟屺寺、大乘寺、魏國寺、安定寺、中興寺等六座寺廟，度化了一千名僧人。又建造了天保寺，供養瑋法師以及他的七十多名弟子。在安州建造了壽山寺和梵云寺。又建造了大福田寺，供養國師實禪師。又在實禪師的墓地建造了福田寺。

【English Translation】 English version:

Jade ornaments and pearls were all used as offerings. He personally prostrated himself in reverence. He conducted every affair according to the scriptures. In the first year of the Daning era, he began building a pagoda, donating his precious imperial garments as alms. He recited the Mahaprajnaparamita Sutra (大品般若經) [Great Perfection of Wisdom Sutra] to completion several times each month. The above records that during the twenty-eight years of the reign of the six emperors of the Northern Qi (高齊), the imperial family established forty-three temples and six monks translated one hundred and fourteen Buddhist scriptures. Emperor Xiaomin of the Zhou Dynasty (周孝愍皇帝) [Emperor Xiaomin of Northern Zhou] (personal name Jue (覺)) was insightful and far-sighted, with broad and profound understanding. He was divinely martial by nature, and the people submitted to his judgments. He held the golden mirror (金鏡) [symbol of authority] to reside in the supreme position and used the Qi jade balance (齊玉衡) [a standard of measurement] to establish the ultimate standard. At that time, he encountered a period of decline, and the world was as turbulent as thunder. The nation's lifeline was severed, and the sun's radiance was obscured. The nine regions of the world were in turmoil, and the spirits were shocked. Soon after, the celestial signs showed auspicious omens again, and the nation's destiny was reversed. Only the wise can become sages, and those who understand the times can be called divine. In the first year of the Zhoubao era, he vigorously promoted Buddhism, and renowned virtuous people within the country admired righteousness and turned to benevolence, widely opening the gates of liberation and thoroughly opening the path to Bodhi (菩提) [enlightenment]. He wished to have the farthest reaches of the heavens and those in the highest heavens covered by clouds of compassion, and to have the farthest and boundless reaches of the earth bathed in the sunlight of wisdom. Emperor Xiaoming of the Zhou Dynasty (周孝明皇帝) [Emperor Xiaoming of Northern Zhou] (personal name Yu (毓)) ruled over all nations and governed the people fairly. He was close to his nine generations of relatives and harmonious with the four directions. He used the precious jade and pearls produced in Jieqiu (介丘) [a place name] as tribute and viewed the jade and silk presented at Tushan (塗山) [a place name]. As a result, the feudal lords and officials of various regions followed the norms of the Five Directions and Ten Actions, understood the principles of taking refuge in the Dharma, and ascended to the gate of liberation from external observation to internal awakening. The world has boundaries, but the vows to promote the Dharma are endless. In the second year, in honor of the late emperor, he respectfully commissioned the weaving of an image of Vairocana Buddha (盧舍那佛) [the universal Buddha] and two Bodhisattvas (菩薩) [enlightened beings], each twenty-six feet tall. He also commissioned twelve life-size sandalwood statues, each accompanied by two Bodhisattvas and Vajra lions (金剛師子) [diamond lions], which were extremely magnificent, as if made by the gods. Emperor Wen of the Zhou Dynasty (周太祖文皇帝) [Emperor Wen of Northern Zhou] (personal name Tai (泰)) was intelligent and wise, inheriting the virtues of his ancestors. The feudal lords from all directions were obedient, and all government affairs were in order. Heaven sent down auspicious signs, and the people felt blessed. He established six temples in Chang'an (長安) [ancient capital of China], including the Zhuiyuan Temple (追遠寺), Zhiqi Temple (陟屺寺), Dacheng Temple (大乘寺), Wei Temple (魏國寺), Anding Temple (安定寺), and Zhongxing Temple (中興寺), ordaining one thousand monks. He also built the Tianbao Temple (天保寺), providing for Dharma Master Wei (瑋法師) and his seventy disciples. In Anzhou (安州) [a place name], he built the Shoushan Temple (壽山寺) and Fanyun Temple (梵云寺). He also built the Dafutian Temple (大福田寺), providing for National Teacher Chan Master Shi (實禪師). He also built the Futian Temple (福田寺) at the burial site of Chan Master Shi.

。又為大可汗大伊尼。造突厥寺。

周高祖武皇帝(諱邕)膺期御辯。握鏡乘干。登上格下之訓。天經地義之則。五緯殊方則御以天挈。四維失紐則援之地軸。移風易俗安上治民。道被震門。昭華陳賜舜之玉。功開伊闕。疏河降錫禹之圭。山瀆效靈。中外褆福。武成二年為文皇帝。造錦釋迦像。高一丈六尺。並菩薩聖僧。金剛師子週迴寶塔二百二十軀。莫不雲圖龍氣。俄成組織之工。水濯江波。非假操刀之制。照凈土于神光開化佛于圓影。仍于京下造寧國會昌永寧等三寺。飛閣跨中天之臺。重門承列仙之觀。云甍藻棁繡柱文𣗽。夏戶秋窗。蓮池柰苑。處處精潔一一妍華。見者忘歸。睹之眩目。凡度僧尼一千八百人。所寫經論一千七百餘部。后遇張賓。始為不善。

周孝宣皇帝(諱赟)重隆佛日。光后超前。造素像四龕一萬餘軀。寫般若經三千許部。六齋不替。八戒靡渝。永夜清晨經行誦唸。立四大愿志三菩提。

右周世宇文氏。五帝二十五年。合寺九百三十一所。譯經四人一十六部。

隋高祖文皇帝(諱堅)膺千齡之運。當百王之末。玄德通於神明。至功包于造化。揖讓之始未動戎衣。樂推之辰咸熙庶績。於是握璇璣而運乾象。履文昌而齊斗極。經天緯地之業。重光紫微。仁盛聖明之姿。聯

【現代漢語翻譯】現代漢語譯本：又為大可汗大伊尼（大可汗名）建造了突厥寺。

周高祖武皇帝（諱邕）應運而生，掌握辯才，手握權柄，傚法上下的訓誡，遵循天經地義的法則。五緯星辰出現異常，就用天象來駕馭；四方綱紀出現問題，就藉助地軸來匡正。移風易俗，安定百姓，治理國家，教化傳播到遠方。彰顯華美，陳列虞舜的玉器；開鑿伊闕，疏通河道，接受大禹的玉圭。山川河流顯現靈異，國內國外都得到幸福。武成二年，為文皇帝建造錦繡釋迦牟尼像，高一丈六尺，以及菩薩、聖僧、金剛、獅子，環繞寶塔共二百二十軀。無不雲蒸霞蔚，頃刻間完成精巧的織造工藝；如同在江波中洗滌，無需刀斧的雕琢。在神光中照亮凈土，在圓影中開化佛陀。還在京城建造寧國寺、會昌寺、永寧寺等三座寺廟。飛檐樓閣橫跨中天，重重門闕承接列仙的景象。彩繪的屋檐，雕花的棟樑，繡花的柱子，精美的窗戶，蓮花池，奈樹園，處處精緻潔凈，處處妍麗華美。看見的人流連忘返，看到的人眼花繚亂。共度化僧尼一千八百人，抄寫經論一千七百餘部。後來遇到張賓，開始變得不好。

周孝宣皇帝（諱赟）重新興隆佛法，光耀後世，超越前人。建造素像四龕一萬餘軀，抄寫《般若經》三千餘部。每月六齋從不間斷，八關齋戒始終遵守。永夜清晨，經行誦唸。立下四大誓願，立志於三菩提。

以上是北周宇文氏，五位皇帝共二十五年。共有寺廟九百三十一所，翻譯佛經四人，共一十六部。

隋高祖文皇帝（諱堅）應千年之運而生，處於百王的末世。玄妙的德行通達神明，至高的功德包容造化。禪讓之初，沒有動用武力；樂於推舉賢能之時，天下百姓都得到安寧。於是掌握璇璣來運轉天象，遵循文昌星來端正北斗星。經天緯地的功業，重新光耀紫微星；仁德盛大，聖明無比。

【English Translation】 English version: Moreover, he built a Turkic temple for the Great Khan Da Yini (name of the Great Khan).

Emperor Wu of the Zhou Dynasty (personal name Yong), born in response to the times, possessed eloquence and held power. He followed the teachings of superiors and inferiors, and adhered to the principles of heaven and earth. When the five planets showed anomalies, he controlled them with celestial phenomena; when the four cardinal virtues were lost, he rectified them with the earth's axis. He transformed customs, stabilized the people, and governed the country, spreading his teachings far and wide. He displayed splendor and presented the jade of Emperor Shun; he opened the Yique Pass, dredged the rivers, and received the jade tablet of Yu the Great. Mountains and rivers manifested their spiritual power, and both the country and abroad received blessings. In the second year of Wucheng, he commissioned the creation of an embroidered Shakyamuni Buddha image, sixteen feet tall, along with Bodhisattvas, holy monks, Vajras, and lions, surrounding a pagoda with two hundred and twenty figures. All were like clouds and mist, and the exquisite weaving was completed in an instant; as if washed in the waves of the river, requiring no carving with knives and axes. It illuminated the Pure Land with divine light and enlightened the Buddha in a perfect image. He also built three temples in the capital: Ningguo Temple, Huichang Temple, and Yongning Temple. Flying pavilions spanned the sky, and multiple gates received the sight of immortals. Painted eaves, carved beams, embroidered pillars, and exquisite windows, lotus ponds, and Nala gardens were all refined and beautiful. Those who saw them lingered, and those who beheld them were dazzled. A total of one thousand eight hundred monks and nuns were ordained, and over one thousand seven hundred scriptures and treatises were copied. Later, after encountering Zhang Bin, things began to go wrong.

Emperor Xuan of the Zhou Dynasty (personal name Yun) revived Buddhism, surpassing his predecessors and illuminating future generations. He commissioned the creation of over ten thousand plain statues in four niches and copied over three thousand copies of the Prajna Sutra. He never missed the six fast days of the month and always observed the eight precepts. He walked and chanted scriptures in the early morning and late at night. He made four great vows and aspired to achieve the three Bodhisattvas.

The above concerns the Yuwen family of the Northern Zhou Dynasty, with five emperors reigning for a total of twenty-five years. There were a total of nine hundred and thirty-one temples, and four translators translated sixteen scriptures.

Emperor Wen of the Sui Dynasty (personal name Jian) was born in response to the millennium, at the end of the era of hundreds of kings. His profound virtue reached the divine, and his supreme merit encompassed creation. At the beginning of his abdication, he did not resort to force; when he happily promoted the virtuous, all the people of the world were at peace. Therefore, he grasped the celestial sphere to operate the heavens and followed the constellation of Wen Chang to correct the Big Dipper. His achievements in governing the country and the earth re-illuminated the Purple Palace; his benevolence was great, and his wisdom was unparalleled.

華日月。至德被於人鬼。神化合于陰陽。威振九圍。澤沾四海。紹三皇之懋緒。纂五帝之徽蹤。文景成湯莫能及也。故有玄龜赤雀瑞鹿祥龍。總萃于江灘。俱游于蘭圃。致騶虞于平樂。降麒麟于富昌。東鰈西鶼紛綸上苑。丹烏翠鳳煥爛華林。殿闕產于靈芝。柱礎成於美玉。石開奇字。山出嘉聲。甘露垂醴。泉涌景星。曜浪井浮。朱草叢生。嘉苗合秀。攣者能步。喑者能言。慈洽九垠。澤潤八表。明籌以合變往。幽計以知年來。乃聖乃神。多能多藝。無為之政遠嗣離連。有道之風寔方炎昊。聞思息訟比屋可封。弘護居心。汲引興念。棟樑三寶。荷負四生。開皇三年詔曰。朕欽崇聖教。念存神宇。其周朝所廢之寺咸可修復。京兆太守蘇威奉敕。于京城之內。選形勝之地。安置伽藍。於是合京城內無問寬狹。有僧行處皆許立事。並得公名昔者。高祖以後魏大統七年六月癸丑。生於同州般若尼寺神尼之房。於時正氣冥符赤光滿室。浮輝溢戶。紫焰燭天。其內睹者莫不驚異。互相禁約不許外聞。比至三日紫氣充庭。其人物在內皆成紫色。四鄰望之氣如回蓋。或似高樓。復有景風甘露。合穎連枝。池發異花。林生奇果。毒蟲隱伏。吉鳥翔鳴。仍為神尼護持保養。及登大位爰憶舊居。開皇四年奉為太祖武元皇帝元明皇太后。以般若故

基造大興國寺焉。般若寺往遭建德內外荒涼。寸梠尺椽掃地皆盡。乃開拓規摹備加輪煥。七重周亙百栱相持。龕室高竦。欄宇連袤。金盤捧雲表之露。寶鐸搖天上之風。又以太祖往任隋州。亦造大興國寺。京師造大興善寺。大啟靈塔。廣置天宮。像設憑虛。梅樑架迥。璧珰曜彩。玉題含暉。畫栱承云。丹櫨捧日。風和寶鐸。雨潤珠幡。林開七覺之花。池漾八功之水。召六大德及四海名僧。常有三百許人。四事供養。開皇五年爰請大德經法師。受菩薩戒。因放獄囚。仍下詔曰。朕夙膺多祉嗣恭寶命。方欲歸依種覺敦崇勝果。以今月二十三日。請經法師于大興善殿受菩薩戒。然菩薩之教。以解脫為先。戒行之本以慈悲為始。今囹圄幽閉有慟於懷。自流罪已下悉可原放。計天下輕囚預得放者。二萬四千九百餘人。其死罪蒙降者。三千七百餘人。含齒戴髮相趨舞蹈。門門受福人人稱慶。意欲革此蒙心明茲慧日。有生之類同知遷善也。其年敕云。佛以正法付囑國王。朕是人尊受佛付囑。自今以後訖朕一世。每月常請二七僧。隨番上下。經師四人大德三人。于大興善殿讀一切經。雖目覽萬機。而耳餐法味。每夜行道。皇后及宮人親聽讀經。若有疑處問三大德。又于亳州造天居寺。并州造武德寺。前後各一十二院。四周閭舍一千餘間

【現代漢語翻譯】現代漢語譯本：還在那裡建造了大興國寺。過去的般若寺遭遇建德年間的內外戰亂，破敗荒涼，連一寸瓦片、一尺椽木都被掃蕩乾淨。於是（隋文帝）開闢並擴大規模，全面加以修繕，使其煥然一新。寺廟七重殿宇周匝環繞，數百根柱子互相支撐。佛龕高聳，欄桿綿延。金盤承接雲端的露水，寶鐸搖動天上的清風。另外，因為太祖（隋文帝的父親）過去擔任隋州刺史，也在那裡建造了大興國寺。在京師建造大興善寺，大規模開啟靈塔，廣泛設定天宮，佛像的設定憑藉虛空，巨大的房樑架設得高遠。墻壁上的裝飾品閃耀著光彩，玉石題字包含著光輝。彩繪的斗拱承托著雲朵，紅色的柱頂托舉著太陽。微風吹拂著寶鐸，雨水滋潤著珠幡。園林里盛開著象徵七覺支的花朵，池塘里盪漾著具有八功德的水。召集了六位高僧和來自全國各地的著名僧侶，常有三百多人，提供衣食住行等四事供養。開皇五年，於是迎請大德經法師，接受菩薩戒。因此釋放了監獄裡的囚犯，並下詔說：『朕一向承受著許多福佑，繼承並恭敬地接受了天命。正想要歸依佛法，重視並推崇殊勝的果報。在今月二十三日，請經法師在大興善殿傳授菩薩戒。然而菩薩的教義，以解脫為先；戒律的根本，以慈悲為開始。現在監獄裡囚禁的人，讓我心中感到悲痛。從流放罪以下的囚犯，全部可以赦免釋放。』據統計，天下被判輕罪而得以提前釋放的人，有二萬四千九百多人。被判死罪而蒙受恩典得以減刑的人，有三千七百多人。所有百姓都歡欣鼓舞，互相奔走慶賀，家家戶戶都感受到恩福，人人都稱頌皇上的恩德。希望革除這矇昧的心，開啟這智慧的太陽，使一切有生命的眾生都能知道向善。』同年，皇帝下令說：『佛將正法囑託給國王，朕是人間的君主，接受了佛的囑託。從今以後直到朕去世，每月都要常請十四位僧人（二七僧），輪流上下，經師四人，大德三人，在大興善殿誦讀一切經典。雖然眼睛要處理各種政務，但耳朵也要接受佛法的滋養。』每天晚上舉行行道儀式，皇后和宮人們親自聽取誦經。如果有什麼疑問，就向三大德請教。又在亳州建造天居寺，在并州建造武德寺，前後各有十二個院落，四周的民房有一千多間。

【English Translation】 English version: He also built the Daxingguo Temple there. The former Bannya Temple encountered internal and external wars during the Jian'de period, becoming dilapidated and desolate, with not even an inch of tile or a foot of rafter remaining. Therefore, (Emperor Wen of Sui) opened up and expanded the scale, comprehensively renovating it to give it a completely new look. The temple's seven layers of halls were arranged in a circular pattern, supported by hundreds of pillars. The Buddha niches were towering, and the railings stretched far and wide. Golden plates received the dew from the clouds, and precious bells swayed in the heavenly breeze. In addition, because the Grand Ancestor (Emperor Wen of Sui's father) had previously served as the governor of Suizhou, he also built the Daxingguo Temple there. In the capital, he built the Daxingshan Temple, extensively opened spiritual pagodas, and widely established heavenly palaces. The Buddha statues were set up in the void, and the huge beams were erected high and far. The decorations on the walls shone with color, and the jade inscriptions contained radiance. The painted brackets supported the clouds, and the red pillars held up the sun. The breeze harmonized with the precious bells, and the rain moistened the pearl banners. The gardens bloomed with flowers symbolizing the Seven Factors of Enlightenment, and the ponds rippled with water possessing the Eight Qualities of Merit. He summoned six great monks and famous monks from all over the country, usually having more than three hundred people, providing them with the four necessities of life (clothing, food, shelter, and medicine). In the fifth year of the Kaihuang era, he invited the great monk Jingfashi to receive the Bodhisattva precepts. Therefore, he released the prisoners in the prison and issued an edict saying: 'I have always received many blessings, inheriting and respectfully accepting the mandate of heaven. I intend to take refuge in the Buddha's teachings, valuing and promoting the supreme rewards. On the twenty-third day of this month, I will invite the monk Jingfashi to transmit the Bodhisattva precepts in the Daxingshan Hall. However, the teachings of the Bodhisattva begin with liberation; the foundation of precepts begins with compassion. Now, the people imprisoned in the prison cause me to feel grief in my heart. All prisoners sentenced to exile and below can be pardoned and released.' According to statistics, there were more than 24,900 people in the world who were sentenced to minor crimes and were released early. There were more than 3,700 people who were sentenced to death and received grace to have their sentences reduced. All the people rejoiced and celebrated, running around to congratulate each other. Every household felt the blessings, and everyone praised the emperor's kindness. I hope to reform this ignorant mind, open this sun of wisdom, and enable all living beings to know to do good.' In the same year, the emperor ordered: 'The Buddha entrusted the Dharma to the king, and I am the monarch of the human world, accepting the Buddha's entrustment. From now until my death, every month, I will regularly invite fourteen monks (two sets of seven), rotating up and down, four sutra masters, and three great monks, to recite all the scriptures in the Daxingshan Hall. Although my eyes must handle various political affairs, my ears must also receive the nourishment of the Dharma.' Every night, a circumambulation ceremony was held, and the empress and palace women personally listened to the recitation of the scriptures. If there were any questions, they would ask the three great monks for guidance. He also built the Tianju Temple in Bozhou and the Wude Temple in Bingzhou, each with twelve courtyards, and more than a thousand houses around them.

。供養三百許僧。始龍潛之日。所經行處四十五州。皆造大興國寺。于仁壽宮造三善寺。為獻皇后造東禪定寺。又詔曰。若能高蹈清虛勤求出世。咸可獎勸詒訓垂範。山谷閑遠含靈韞異。幽隱所好。仙聖攸居。學道之人趣曏者廣。石泉棲息巖藪去來。形骸所待有須資給。其五嶽及諸州名山之下。各置僧寺一所並田莊。仁壽元年文帝獻后及宮人等。咸感舍利普放光明。砧捶試之宛然無損。於四十州各造寶塔。光曜顯發神變殊常。具如王劭所紀。自開皇之初終於仁壽之末。所度僧尼二十三萬人。海內諸寺三千七百九十二所。凡寫經論四十六藏。一十三萬二千八十六卷。修治故經三千八百五十三部。造金銅檀香夾纻牙石像等。大小一十萬六千五百八十軀。修治故像一百五十萬八千九百四十許軀。宮內常造刺繡織成像及畫像。五色珠幡五彩畫幡等不可稱計。二十四年營造功德。弘羊莫能紀。隸首無以知。

隋煬帝(諱廣)嗣膺下武丞承大業。至德光被于億兆。神化覃洽于黎元。占風候雨之鄉。梯山請朔。蟠木流沙之地。泛海輸琛。外洞九流內窮三藏。究真如之妙理。殫造化之幽源。體物超前緣情冠古。每以鼎湖之駕邈矣寧追。長陵之魂悠然茲永。乃聿興凈業標樹福田。大業元年為文皇帝造西禪定寺。並式規大壯備準宏模

【現代漢語翻譯】現代漢語譯本：他供養了大約三百位僧人。在他還是潛龍之時，他所經過的四十五個州都建造了大興國寺。在仁壽宮建造了三善寺，為獻皇后建造了東禪定寺。他又下詔說：『如果有人能夠崇尚清虛，勤求出世，都應該加以獎勵、勸勉、教導和垂範。山谷幽靜偏遠，蘊含著靈氣和奇異之處，是隱士所喜愛的地方，也是仙人和聖人居住的地方。學道之人前往的人很多，他們在石泉邊棲息，在山巖草叢中來來往往，他們的身體需要依靠資助來供給。』因此，在五嶽以及各州的名山之下，各設定一座僧寺以及田莊。仁壽元年，文帝（指隋文帝）和獻皇后以及宮人們等，都感應到舍利（Buddha's relics）普放光明。用鐵砧和鐵錘捶打它，仍然完好無損。在四十個州各建造寶塔，光芒顯耀，神變非常，具體情況如王劭所記載。從開皇之初到仁壽之末，所度化的僧尼有二十三萬人。海內各寺共有三千七百九十二所。總共抄寫經論四十六藏，共計一十三萬二千八十六卷。修繕舊經三千八百五十三部。製造金銅、檀香、夾纻、牙、石像等，大小共計一十萬六千五百八十軀。修繕舊像一百五十萬八千九百四十多軀。宮內經常製造刺繡、織成像以及畫像，五色珠幡、五彩畫幡等，數量不可勝計。二十四年營造功德，即使是弘羊（漢武帝時期的理財家）也無法記錄，即使是隸首（傳說中的算術發明者）也無法知曉。隋煬帝（諱廣）繼承了先帝的武功，繼承併發揚了偉大的事業。他的恩德光芒照耀著億萬民眾，他的神聖教化普及到百姓。遠到可以占卜風向、觀測雨情的地方，人們都翻山越嶺來進貢；遠到有蟠木和流沙的地方，人們都泛海運來珍寶。他對外洞察九流之學，對內窮盡三藏之理，探究真如（Tathata）的微妙道理，竭盡造化的幽深源頭。他的體物能力超越前人，他的抒發情感的能力勝過古人。他常常感嘆鼎湖（傳說黃帝昇天之地）的龍馭已經遠去，無法追趕，長陵（漢高祖的陵墓）的魂魄悠遠，只能在此長存。於是他開始大力興建凈業，標立福田。大業元年，他為文皇帝（指隋文帝）建造了西禪定寺，並且按照壯麗的規格進行規劃，準備宏大的規模。

【English Translation】 English version: He provided offerings to approximately three hundred monks. During his time as a 'hidden dragon,' he ordered the construction of Daxingguo Temples in all forty-five prefectures he passed through. He built the Sanshan Temple in Renshou Palace and the Dongchan Ding Temple for Empress Xian. He also issued an edict stating: 'If anyone can uphold purity and diligently seek liberation from the world, they should be rewarded, encouraged, taught, and set as examples. Secluded valleys and remote mountains contain spiritual energy and unique qualities, favored by hermits and inhabited by immortals and sages. Many people who study the Way are drawn to these places, dwelling by stone springs and wandering among rocks and grasses. Their physical needs require sustenance and support.' Therefore, he established a monastery and farmland at the foot of each of the Five Sacred Mountains and other famous mountains in various prefectures. In the first year of the Renshou era, Emperor Wen (referring to Emperor Wen of Sui), Empress Xian, and palace attendants alike sensed the relics (Buddha's relics) emitting light universally. When tested with a pestle and hammer, they remained undamaged. He built pagodas in forty prefectures, their radiance shining brightly and their miraculous transformations being extraordinary, as recorded by Wang Shao. From the beginning of the Kaihuang era to the end of the Renshou era, he ordained 230,000 monks and nuns. There were 3,792 monasteries within the country. He had 46 collections of scriptures copied, totaling 132,086 scrolls. He repaired 3,853 sets of old scriptures. He created gold, bronze, sandalwood, lacquered cloth, ivory, and stone statues, large and small, totaling 106,580 figures. He repaired over 1,508,940 old statues. Within the palace, he often had embroidered and woven images and portraits made, along with countless five-colored pearl banners and five-colored painted banners. The merits of his construction projects over twenty-four years were beyond the ability of Hongyang (a financial expert during the reign of Emperor Wu of Han) to record, and beyond the knowledge of Lishou (the legendary inventor of arithmetic). Emperor Yang of Sui (personal name Guang) inherited the martial achievements of his predecessors, continuing and expanding the great enterprise. His virtuous radiance shone upon hundreds of millions of people, and his divine teachings permeated the common people. In lands where wind direction and rainfall could be predicted, people crossed mountains to offer tribute; in lands with twisted trees and shifting sands, people sailed across the sea to transport treasures. Outwardly, he understood the Nine Schools of thought; inwardly, he exhausted the Three Baskets (Tripitaka). He explored the subtle principles of Suchness (Tathata) and exhausted the profound origins of creation. His ability to understand things surpassed his predecessors, and his ability to express emotions surpassed the ancients. He often lamented that the dragon chariot of Dinghu (legendary place where the Yellow Emperor ascended to heaven) had departed and could not be pursued, and that the spirit of Changling (the tomb of Emperor Gaozu of Han) was distant and could only remain here forever. Therefore, he began to vigorously promote pure karma and establish fields of merit. In the first year of the Daye era, he built the Western Chan Ding Temple for Emperor Wen (referring to Emperor Wen of Sui), planning it according to magnificent standards and preparing a grand scale.

。起如意之臺。列神通之室。仁祠切漢。靈剎干霄。寶樹八行和鈴四角。巃嵸三層之格。懸自響之鐘。布護千葉之蓮。捧飛來之座。危吞瑯瑘之殿。陵夸魯恭之空。盡世珍奇具諸文物。又于高陽造隆聖寺。碑文秘書郎虞世南撰。爾乃儼香閣以遠臨。曖花臺之相踞。金波夜上徘徊璧珰之側。玉繩曉映的歷珠網之間。澹虛白于房帷。生風雲于軒牖。靈龕禪室像設化城。涌塔寶臺極圖神變。又于道場設無遮大會。度清信士女。百二十人。奉為文皇帝敬造金銅釋迦坐像一軀。通光趺七尺二寸。未及莊嚴。而頂凝紺翠體耀紫金。放大光明照映堂宇。既感通於嘉瑞。敕諸州郡各圖寫焉。又于并州造弘善寺。傍龍山作彌陀坐像。高一百三十尺。揚州造慧日道場。京師造清禪寺日嚴寺香臺寺。又舍九宮為九寺。于泰陵莊陵二所並各造寺。平陳之後于揚州裝補故經。並寫新本。合六百一十二藏。二萬九千一百七十三部。九十萬三千五百八十卷。修治故像一十萬一千軀。鑄刻新像三千八百五十軀。所度僧尼一萬六千二百人。

右隋普六茄楊氏二君三十七年。寺有三千九百八十五所。度僧尼二十三萬六千二百人。譯經二十六人八十二部。然有隋建國佛教會昌。文帝創啟靈儀禎瑞重沓。煬帝嗣膺寶曆興建彌多。自昔在蕃邸立四道場。釋老

【現代漢語翻譯】現代漢語譯本：建造如意之臺，排列神通之室。仁慈的祠廟緊鄰漢朝的遺蹟，莊嚴的佛寺高聳入雲霄。寶樹排列成八行，和鈴懸掛在四角。高聳的三層樓閣，懸掛著能自動鳴響的鐘。廣佈蓮花座，如同千葉蓮花般繁盛，捧著從天而降的座位。高聳的殿宇彷彿要吞沒瑯琊山，其壯麗程度超過了魯恭王的宮殿。世間所有的珍奇之物都彙集於此，各種文物應有盡有。又在高陽建造隆聖寺，碑文由秘書郎虞世南撰寫。寺廟裡高聳的香閣可以遠眺，溫暖的花臺相互依偎。夜晚，月光如金色的波浪般升起，在精美的璧珰旁徘徊；清晨，陽光照耀，在珠網之間閃爍。禪房內一片虛靜潔白，樓閣軒窗間生起陣陣風雲。靈驗的神龕禪室，裡面的佛像如同化城般莊嚴。涌出的佛塔寶臺，極盡描繪了種種神奇的變化。又在道場設立無遮大會，度化清信的士女一百二十人，為文皇帝恭敬地建造了一尊金銅釋迦牟尼佛坐像，佛像通高（包括光背和蓮花座）七尺二寸。還未及完全裝飾完畢，佛像的頂髻就凝聚成紺青色，身體閃耀著紫金色的光芒，放出巨大的光明照亮了整個殿堂。因為感應到了這種吉祥的徵兆，皇帝下令各州郡都繪製佛像。又在并州建造弘善寺，在龍山旁邊建造彌陀佛坐像，高一百三十尺。在揚州建造慧日道場，在京師建造清禪寺、日嚴寺、香臺寺。又將九宮改為九座寺廟，在泰陵、莊陵兩處都各自建造寺廟。平定陳朝之後，在揚州整理修復舊的佛經，並且抄寫新的版本，總共有六百一十二藏，二萬九千一百七十三部，九十萬三千五百八十卷。修繕舊的佛像一十萬一千尊，鑄造新的佛像三千八百五十尊，所度化的僧尼有一萬六千二百人。右邊記錄的是隋朝普六茹楊氏兩位君主三十七年間的情況。當時寺廟有三千九百八十五所，度化的僧尼有二十三萬六千二百人，翻譯佛經的有二十六人，共翻譯了八十二部。由此可見，隋朝建國后，佛教興盛，文帝開啟了佛教的昌盛局面，各種吉祥的徵兆不斷出現。煬帝繼承皇位后，更加大力地興建佛寺。早在還是藩王的時候，就建立了四座道場，供奉釋迦牟尼佛和老子。

【English Translation】 English version: Constructed platforms of 'ruyi' (如意, an S-shaped ornamental object symbolizing good luck), arranged chambers of supernatural powers. Benevolent temples closely adjoined the relics of the Han dynasty, and sacred monasteries towered into the sky. Precious trees stood in eight rows, with harmonious bells hanging from the four corners. Lofty three-story pavilions held self-sounding bells. Lotus seats were spread out like a thousand leaves, supporting seats that seemed to fly down from the heavens. Perilous halls seemed to swallow Mount Langya (瑯瑘), surpassing the grandeur of Lu Gong's (魯恭) palace. All the world's treasures and cultural artifacts were gathered here. Furthermore, Longsheng Temple (隆聖寺) was built in Gaoyang, with the inscription on the stele composed by Yu Shinan (虞世南), the secretary. The solemn incense pavilion overlooked the distance, and the warm flower terraces leaned against each other. At night, the moonlight rose like golden waves, lingering beside exquisite 'bidang' (璧珰, jade ornaments). In the morning, the sunlight shone, sparkling between the pearl nets. The meditation chambers were filled with emptiness and purity, and wind and clouds arose from the windows. The efficacious shrines and meditation rooms, with their Buddha statues, were as magnificent as a 'huan cheng' (化城, an illusory city). The emerging pagodas and precious platforms depicted all kinds of miraculous transformations. Furthermore, an 'wuzhe dahui' (無遮大會, an unrestricted assembly) was held at the 'daochang' (道場, a place for religious practice), ordaining one hundred and twenty devout men and women. A gold and copper seated statue of Shakyamuni Buddha (釋迦坐像) was respectfully made for Emperor Wen (文皇帝), measuring seven 'chi' (尺, a unit of length) and two 'cun' (寸, a smaller unit of length) in height, including the halo and lotus pedestal. Before it was fully decorated, the 'dingji' (頂髻, the protuberance on the crown of Buddha's head) condensed into a dark blue-green color, and the body shone with a purple-gold light, emitting great light that illuminated the entire hall. Because of this auspicious omen, the emperor ordered all prefectures and counties to depict the Buddha statue. Furthermore, Hongshan Temple (弘善寺) was built in Bingzhou, with a seated statue of Amitabha Buddha (彌陀坐像) built next to Mount Long, measuring one hundred and thirty 'chi' in height. Huiri 'daochang' (慧日道場) was built in Yangzhou, and Qingchan Temple (清禪寺), Riyan Temple (日嚴寺), and Xiangtai Temple (香臺寺) were built in the capital. Furthermore, the Nine Palaces were converted into nine temples, and temples were built at both Tailing and Zhuangling. After the pacification of the Chen dynasty, old Buddhist scriptures were restored and new versions were copied in Yangzhou, totaling six hundred and twelve 'zang' (藏, collections of scriptures), twenty-nine thousand one hundred and seventy-three 'bu' (部, parts), and nine hundred and three thousand five hundred and eighty 'juan' (卷, scrolls). One hundred and one thousand old Buddha statues were repaired, and three thousand eight hundred and fifty new Buddha statues were cast. Sixteen thousand two hundred monks and nuns were ordained. The right side records the situation during the thirty-seven years of the two rulers of the Puluhou Yang clan (普六茹楊氏) of the Sui dynasty. At that time, there were three thousand nine hundred and eighty-five temples, two hundred and thirty-six thousand two hundred monks and nuns were ordained, and twenty-six people translated Buddhist scriptures, totaling eighty-two 'bu'. From this, it can be seen that after the founding of the Sui dynasty, Buddhism flourished. Emperor Wen initiated the prosperity of Buddhism, and various auspicious omens appeared continuously. Emperor Yang (煬帝) inherited the throne and built even more Buddhist temples. As early as when he was a prince, he established four 'daochang', enshrining Shakyamuni Buddha and Laozi.

雙標內外資給。爰至登極更廣搜揚。一藝惠于有生。三徴居於別館。四事供養二千餘人。年別諸諱普建大齋。各度僧尼永充常式。大業末歲妖寇勃生。雖郊壘多虞干戈競接。而隆敬盡一終始無虧。毗贊佛理勒諸銘碣。

辯正論卷第三大正藏第 52 冊 No. 2110 辯正論

辯正論卷第四

唐沙門釋法琳撰

十代奉佛篇下大唐高祖太武皇帝大唐今上皇帝魏大丞相勃海王魏侍中太保司徒公廣陽懿烈王廣陽忠武王魏司徒廣陽王廣陽文獻王魏相國高王汝南王魏宜都王魏上黨王穆魏常山王鷙魏淮陽王尉河東王荀魏東陽王丕淮南王他魏秦王翰魏司徒北海王詳司牧高陽王雍魏彭城王勰魏濟南王文若魏安豐王延明中山王熙魏瑯瑘王誦魏尚書令廣陽王嘉魏陳留王虔魏齊獻武王魏使持節中外諸軍事齊王鉅鹿王闡魏錄尚書事彭城王韶譙郡王亮魏江夏王彝臨洮王榮魏太師大司馬洛州刺史馮熙魏使持節幽州刺史司徒公胡國珍魏司徒祖瑩字元珍魏司空李無為魏太傅昌寧王李寔魏少保建昌公竇略魏司空高微曹魏司徒高隆之魏侍中尚書令元又魏右僕射大行臺慕容紹宗魏吏部尚書邢巒魏驃騎大將軍儀同三司恒州刺史陸政魏太常卿恭侯鄭瓊魏雍州刺史韓仲詳魏黃門崔陵魏幽州刺史盧令守魏沛郡太守趙元則魏河南尹武

【現代漢語翻譯】內外資待遇不一。等到登基后，更加廣泛地搜尋人才。對有一技之長的人給予恩惠，用三種禮節徵聘賢才居住在別館。提供四事供養給兩千多人。每年在各種忌日普遍建造大型齋會，各自度化僧尼作為永久的常例。大業末年，妖寇突然興起。雖然郊外的營壘經常發生戰事，干戈相接，但對佛教的尊崇始終如一，沒有虧損。讚美佛理，並將這些刻在銘文石碑上。

《辯正論》卷第三大正藏第 52 冊 No. 2110 《辯正論》

《辯正論》卷第四

唐朝沙門釋法琳撰

十代奉佛篇下：大唐高祖太武皇帝，大唐今上皇帝，魏大丞相勃海王，魏侍中太保司徒公廣陽懿烈王（謚號）廣陽忠武王（謚號），魏司徒廣陽王，廣陽文獻王（謚號），魏相國高王，汝南王，魏宜都王，魏上黨王穆，魏常山王鷙，魏淮陽王尉，河東王荀，魏東陽王丕，淮南王他，魏秦王翰，魏司徒北海王詳，司牧高陽王雍，魏彭城王勰，魏濟南王文若，魏安豐王延明，中山王熙，魏瑯瑘王誦，魏尚書令廣陽王嘉，魏陳留王虔，魏齊獻武王（謚號），魏使持節中外諸軍事齊王鉅鹿王闡，魏錄尚書事彭城王韶，譙郡王亮，魏江夏王彝，臨洮王榮，魏太師大司馬洛州刺史馮熙，魏使持節幽州刺史司徒公胡國珍，魏司徒祖瑩字元珍，魏司空李無為，魏太傅昌寧王李寔，魏少保建昌公竇略，魏司空高微曹，魏司徒高隆之，魏侍中尚書令元又，魏右僕射大行臺慕容紹宗，魏吏部尚書邢巒，魏驃騎大將軍儀同三司恒州刺史陸政，魏太常卿恭侯鄭瓊，魏雍州刺史韓仲詳，魏黃門崔陵，魏幽州刺史盧令守，魏沛郡太守趙元則，魏河南尹武

【English Translation】 There was a double standard for domestic and foreign investment. After ascending the throne, he even more extensively searched for talented individuals. He bestowed favors on those with a skill, and employed talented men with three kinds of courtesy, housing them in separate residences. He provided four kinds of offerings to more than two thousand people. Every year, on various death anniversaries, he universally established large-scale vegetarian feasts, and ordained monks and nuns as a permanent practice. In the final years of the Daye era, rebellious bandits suddenly arose. Although there were frequent battles in the suburban camps and constant warfare, his respect for Buddhism remained consistent from beginning to end, without any deficiency. He praised the principles of Buddhism and had them inscribed on stone tablets.

'Bian Zheng Lun' (Treatise on Discriminating the Correct) Volume 3 Taisho Tripitaka Volume 52, No. 2110 'Bian Zheng Lun'

'Bian Zheng Lun' Volume 4

Composed by the Tang Dynasty Sramana Shi Falin

Chapter on Ten Generations Honoring Buddhism (Part 2): Emperor Gaozu Taiwu of the Great Tang, the current Emperor of the Great Tang, King of Bohai, Grand Chancellor of the Wei Dynasty, Duke of Guangyang Yilie (posthumous title), Grand Protector and Minister of the Interior of the Wei Dynasty, Duke of Guangyang Zhongwu (posthumous title), Minister of the Interior of the Wei Dynasty, King of Guangyang, Duke of Guangyang Wenxian (posthumous title), Prime Minister of the Wei Dynasty, King Gao, King of Runan, King of Yidu of the Wei Dynasty, King of Shangdang Mu of the Wei Dynasty, King Zhi of Changshan of the Wei Dynasty, King Wei of Huaiyang, King Xun of Hedong, King Pi of Dongyang of the Wei Dynasty, King Ta of Huainan, King Han of Qin of the Wei Dynasty, Minister of the Interior of the Wei Dynasty, King Xiang of Beihai, King Yong of Gaoyang, who governed the people, King Xie of Pengcheng of the Wei Dynasty, King Wenruo of Jinan of the Wei Dynasty, King Yanming of Anfeng of the Wei Dynasty, King Xi of Zhongshan, King Song of Langya of the Wei Dynasty, Grand Secretary of the Wei Dynasty, King Jia of Guangyang, King Qian of Chenliu of the Wei Dynasty, King Qi Xianwu (posthumous title) of the Wei Dynasty, King Chan of Julu, the Special Emissary in charge of all military affairs inside and outside the Wei Dynasty, King Shao of Pengcheng, who recorded affairs of the Ministry of State, King Liang of Qiao Commandery, King Yi of Jiangxia of the Wei Dynasty, King Rong of Lintao, Feng Xi, Grand Preceptor, Grand Marshal, and Governor of Luozhou of the Wei Dynasty, Hu Guozhen, Special Emissary, Governor of Youzhou, and Minister of the Interior of the Wei Dynasty, Zu Ying (style name Yuanzhen), Minister of the Interior of the Wei Dynasty, Li Wuwei, Minister of Public Works of the Wei Dynasty, Li Shi, Grand Tutor and King of Channing of the Wei Dynasty, Dou Lue, Junior Guardian and Duke of Jianchang of the Wei Dynasty, Gao Weicao, Minister of Public Works of the Wei Dynasty, Gao Longzhi, Minister of the Interior of the Wei Dynasty, Yuan You, Attendant and Director of the Imperial Secretariat of the Wei Dynasty, Murong Shaozong, Right Assistant Minister and Grand Executive of the Wei Dynasty, Xing Luan, Minister of Personnel of the Wei Dynasty, Lu Zheng, General of the Cavalry and General of the Chariots with the same rank as the Three Excellencies, and Governor of Hengzhou of the Wei Dynasty, Zheng Qiong, Minister of the Court of Imperial Sacrifices and Marquis Gong, Han Zhongxiang, Governor of Yongzhou of the Wei Dynasty, Cui Ling, Yellow Gate Attendant, Lu Lingshou, Governor of Youzhou of the Wei Dynasty, Zhao Yuanze, Prefect of Pei Commandery, Wu, Governor of Henan

邑公李獎魏太子中庶子御史中丞陸載魏衛尉卿許伯桃魏散騎常侍溫子升魏寧遠將軍侯莫陳引齊大丞相內外諸軍事常山王確齊太尉蘭陵王長恭齊司徒瑯瑘王儼齊錄尚書事長廣王湛齊大都督尚書廣平王齊大司馬清河王亶齊左僕射廣寧王孝衍齊侍中使持節尚書令錄事都督趙州諸軍事驃騎大將軍開府儀同三司護軍將軍趙州刺史帶六州都督並大中正長安公晉昌王唐邕齊右丞相咸陽王斛律明月齊左丞相平原王段孝先齊錄尚書事淮南王和士開齊太常清河王高岳齊太宰章武王庫狄千秋齊侍中秦王高彥歸齊侍中尚書令元羅齊尚書令高肇齊太尉彭樂齊司徒潘相齊司空司馬子如齊光祿大夫尚書僕射楊遵彥齊少傅尚書僕射魏牧齊光祿大夫尚書僕射崔纖齊右僕射崔季舒齊左僕射燕子敬齊僕射趙彥深齊侍中斛律孝卿齊侍中斛斯文若齊侍中徐之才齊侍中高正德齊七兵尚書王元景齊太常卿崔昂齊散騎常侍劉逖齊衛尉卿杜弼齊殿中尚書邢子才齊秘書監祖孝徴齊尚書左丞封孝琰齊使持節平南將軍仁州刺史金紫光祿大夫安康侯樊儒周柱國襄州總管衛王周柱國益州總管趙王周柱國雍州刺史齊王周太師大蒙宰柱國大將軍晉國公宇文護周柱國尚書僕射楚國公豆盧寧周太傅柱國大將軍大宗伯鄧國公竇熾周侍中柱國大匠卿武衛將軍冠軍將軍中散大夫安豐公段跱周柱國雍州

【現代漢語翻譯】現代漢語譯本：邑公李獎，魏太子中庶子陸載，魏御史中丞，魏衛尉卿許伯桃，魏散騎常侍溫子升，魏寧遠將軍侯莫陳引，齊大丞相內外諸軍事常山王高確（齊的常山王），齊太尉蘭陵王高長恭（齊的蘭陵王），齊司徒瑯瑘王高儼（齊的瑯瑘王），齊錄尚書事長廣王高湛（齊的長廣王），齊大都督尚書廣平王，齊大司馬清河王高亶（齊的清河王），齊左僕射廣寧王高孝衍（齊的廣寧王），齊侍中使持節尚書令錄事都督趙州諸軍事驃騎大將軍開府儀同三司護軍將軍趙州刺史帶六州都督並大中正長安公晉昌王唐邕，齊右丞相咸陽王斛律明月，齊左丞相平原王段孝先，齊錄尚書事淮南王和士開，齊太常清河王高岳（齊的清河王），齊太宰章武王庫狄千秋，齊侍中秦王高彥歸，齊侍中尚書令元羅，齊尚書令高肇，齊太尉彭樂，齊司徒潘相，齊司空司馬子如，齊光祿大夫尚書僕射楊遵彥，齊少傅尚書僕射魏牧，齊光祿大夫尚書僕射崔纖，齊右僕射崔季舒，齊左僕射燕子敬，齊僕射趙彥深，齊侍中斛律孝卿，齊侍中斛斯文若，齊侍中徐之才，齊侍中高正德，齊七兵尚書王元景，齊太常卿崔昂，齊散騎常侍劉逖，齊衛尉卿杜弼，齊殿中尚書邢子才，齊秘書監祖孝徴，齊尚書左丞封孝琰，齊使持節平南將軍仁州刺史金紫光祿大夫安康侯樊儒，周柱國襄州總管衛王，周柱國益州總管趙王，周柱國雍州刺史齊王，周太師大蒙宰柱國大將軍晉國公宇文護，周柱國尚書僕射楚國公豆盧寧，周太傅柱國大將軍大宗伯鄧國公竇熾，周侍中柱國大匠卿武衛將軍冠軍將軍中散大夫安豐公段跱，周柱國雍州

【English Translation】 English version: Yigong Li Jiang, Lu Zai, the Central Secretariat of the Crown Prince of Wei, Xu Botao, the Vice Minister of the Court of Wei, Wen Zisheng, the Attendant at the Palace Gate of Wei, Hou Mochen Yin, the General of Ningyuan of Wei, Gao Que (King of Changshan of Qi), the Grand Chancellor of Qi in charge of all military affairs inside and outside, Gao Changgong (King of Lanling of Qi), the Grand Commandant of Qi, Gao Yan (King of Langya of Qi), the Minister of Works of Qi, Gao Zhan (King of Changgwang of Qi), the Director-General of Qi, Shangshu Guangping King, Gao Dan (King of Qinghe of Qi), the Grand Marshal of Qi, Gao Xiaoyan (King of Guangning of Qi), the Left Minister of Qi, Tang Yong, the Duke of Chang'an and King of Jinchang, who was the Attendant in the Palace, the Envoy Holding the節, the Shangshu Ling, the Recording Affairs Supervisor, the General of Zhao Prefecture, the General of the Cavalry, the General Who Opens the Mansion and is Equal to the Three Dukes, the General of the Army, the Governor of Zhao Prefecture, the Governor of Six Prefectures, and the Grand Justice, Hulü Mingyue, the Right Prime Minister of Qi and King of Xianyang, Duan Xiaoxian, the Left Prime Minister of Qi and King of Pingyuan, He Shikai, the Minister of Works of Qi and King of Huainan, Gao Yue (King of Qinghe of Qi), the Grand Tutor of Qi, Kudi Qianqiu, the Minister of Personnel of Qi and King of Zhangwu, Gao Yangui, the Attendant in the Palace of Qi and King of Qin, Yuan Luo, the Attendant in the Palace and Shangshu Ling of Qi, Gao Zhao, the Shangshu Ling of Qi, Peng Le, the Grand Commandant of Qi, Pan Xiang, the Minister of Works of Qi, Sima Ziru, the Minister of Public Works of Qi, Yang Zunyan, the Grand Master of的光祿 and Shangshu Pu She of Qi, Wei Mu, the Junior Tutor and Shangshu Pu She of Qi, Cui Qian, the Grand Master of 光祿 and Shangshu Pu She of Qi, Cui Jishu, the Right Pu She of Qi, Yan Zijing, the Left Pu She of Qi, Zhao Yanshen, the Pu She of Qi, Hulü Xiaoqing, the Attendant in the Palace of Qi, Husi Wenruo, the Attendant in the Palace of Qi, Xu Zhicai, the Attendant in the Palace of Qi, Gao Zhengde, the Attendant in the Palace of Qi, Wang Yuanjing, the Shangshu of the Seven Armies of Qi, Cui Ang, the Qing of the Taichang of Qi, Liu Ti, the Attendant at the Palace Gate of Qi, Du Bi, the Vice Minister of the Court of Qi, Xing Zicai, the Palace Secretary of Qi, Zu Xiaozheng, the Supervisor of the Secretariat of Qi, Feng Xiaoyan, the Left Assistant Minister of the Shangshu of Qi, Fan Ru, the Envoy Holding the節, the General of Pingnan, the Governor of Ren Prefecture, the Grand Master of Jinzi Guanglu, and the Marquis of Ankang, the Pillar of the State of Zhou and the Chief Controller of Xiang Prefecture and King of Wei, the Pillar of the State of Zhou and the Chief Controller of Yi Prefecture and King of Zhao, the Pillar of the State of Zhou and the Governor of Yong Prefecture and King of Qi, Yuwen Hu, the Grand Tutor of Zhou, the Great Meng宰, the Pillar of the State, the Grand General, and the Duke of Jin, Doulu Ning, the Pillar of the State of Zhou, the Shangshu Pu She, and the Duke of Chu, Dou Chi, the Grand Tutor of Zhou, the Pillar of the State, the Grand Zongbo, and the Duke of Deng, Duan Zhi, the Attendant in the Palace of Zhou, the Pillar of the State, the Grand Craftsman Qing, the General of the 武衛, the General of the Champion, and the Grand Master of the散大夫 and the Duke of Anfeng, the Pillar of the State of Zhou and Yong Prefecture

牧南兗八州諸軍事兗州總管酂國公竇恭周大將軍幽州刺史安定公宇文貴周開府儀同三司太子洗馬雲寧莊公瑯瑘郡王拓拔勝周使持節陜州都督行臺郎中通直散騎常侍河東公宇文善周開府儀同三司陽化公元昂周柱國大將軍隴西東公楊纂周通州刺史右侍上士散騎常侍楊操周司空貞侯鄭穆周侍中少傅京兆郡守行臺郎中大匠卿燕郡公盧景仁周太保柱國大將軍吳武公尉遲安周大將軍南蠻都監常山公柳慶之周北荊州刺史安道公席顧周使持節柱國大將軍大都督潼州刺史徐國公若干鳳周使持節太傅柱國大將軍清河公侯莫陳休周太師柱國蜀國公尉遲迥周開府儀同三司安政公史雄周開府平北將軍仁州刺史安化公丘洪賓周益州府中郎新州刺史蔡哿周開府威遠將軍王靜周大將軍和雞雄周大將軍爾綿永周司金大夫破多羅紀周軍司馬洪和公意力勤仲慶隋秦王俊隋蜀王秀隋漢王諒隋太師上柱國申國公李穆隋太保上柱國薛國公長孫覽隋上柱國使持節淮南總管壽州刺史觀王楊雄隋大司馬上柱國神武肅公竇毅隋上柱國尚書右僕射魯國公虞慶則隋上柱國尚書左僕射齊國公高穎隋上柱國右衛大將軍陳國公竇抗隋上柱國武衛將軍梁國公侯莫陳芮隋上柱國洛豫十七州諸軍事洛州刺史詢陽公元孝矩隋上柱國荊州總管上明公楊紀隋上柱國尚書左僕射越國公楊素隋上柱國尚書

右僕射納言邳國公蘇武威隋上柱國都督河東諸軍事河東太守竇慶隋柱國右衛將軍南康公劉嵩隋驃騎將軍儀同三司汾州刺史崔鳳隋上柱國何明王楊辟邪隋兵部尚書上大將軍龍崗公段文振隋著作郎濟南侯王劭隋上柱國毫靈四州總管海陵公賀若誼隋使持節大將軍涼州諸軍事涼州刺史趙國公獨孤羅隋上柱國涼益六州總管將國襄公梁睿隋上柱國廣宗莊公李崇隋上柱國左武衛大將軍使持節涼州刺史宇文慶隋上大將軍營州總管魏興公韋世文隋柱國吏部尚書上庸公韋世康隋廣漢太守襄垣侯薛琰

大唐高祖太武皇帝

纂堯居晉契武基周。云起龍騰撫期命世。葉一匡以興運。因九合而樂推。發自參墟克定京室。吊俗之規已布。約法之教便申。井集五星化覃四表。地紐還正天維重張。自東自西遠安邇肅。而義旗初指經彼華陰。望祀靈壇以求多祉。其地乃萬國朝宗之路。六合交會之區。可以瞻仰儀形棲遲禪誦。乃于神祠之右。式建伽藍造靈仙寺。一所碑文李庶子百藥製。藻黼交映金碧相暉。引曜朝夕之光。煥爛虹霓之彩。花臺窈窕近對蓮峰。畫觀岧峣斜臨貝闕。又造像書經備修禔福。京師造會昌寺勝業寺。慈悲寺。證果尼寺。集仙尼寺。又舍舊第為興聖尼寺。并州造義興寺。並堂宇輪奐像設嚴華。復拱圖星重楣畫月。高窗蕩霧洞戶

【現代漢語翻譯】現代漢語譯本：右僕射納言邳國公蘇武威，隋朝上柱國，都督河東諸軍事，河東太守竇慶，隋朝柱國，右衛將軍南康公劉嵩，隋朝驃騎將軍儀同三司汾州刺史崔鳳，隋朝上柱國何明王楊辟邪，隋朝兵部尚書上大將軍龍崗公段文振，隋朝著作郎濟南侯王劭，隋朝上柱國毫靈四州總管海陵公賀若誼，隋朝使持節大將軍涼州諸軍事涼州刺史趙國公獨孤羅，隋朝上柱國涼益六州總管將國襄公梁睿，隋朝上柱國廣宗莊公李崇，隋朝上柱國左武衛大將軍使持節涼州刺史宇文慶，隋朝上大將軍營州總管魏興公韋世文，隋朝柱國吏部尚書上庸公韋世康，隋朝廣漢太守襄垣侯薛琰。大唐高祖太武皇帝繼承堯的地位，居住在晉地，契合殷武王的基業，傚法周朝。像云興起，如龍騰飛，順應天命而生。匡正天下，使國家興盛。憑藉諸侯的擁戴而登上皇位。從參墟起兵，平定了京城。革除舊俗的規矩已經頒佈，簡明扼要的法令也已施行。五星會聚，教化普及四方。地軸迴歸正位，天綱重新張立。從東到西，遠處安定，近處肅靜。義旗初次指向華陰，在靈壇祭祀，祈求多福。此地是萬國朝拜的道路，天下交匯的區域。可以瞻仰聖上的儀容，在此修行禪誦。於是在神祠的右側，建造伽藍（寺廟），名為靈仙寺。碑文由李庶子百藥撰寫。華麗的文采相互輝映，金碧交相輝煌。引來朝夕的光芒，煥發出彩虹般的光彩。花臺幽深，與蓮花峰遙遙相對，精美的繪畫高聳，斜對著貝闕。又塑造佛像，書寫經書，完備地修習福業。在京師建造會昌寺、勝業寺、慈悲寺、證果尼寺、集仙尼寺。又將舊宅舍棄，改為興聖尼寺。并州建造義興寺。殿堂高大華美，佛像莊嚴華麗。重檐上繪有星圖，門楣上繪有月亮。高窗可以盪滌霧氣，洞開的門戶...

【English Translation】 English version: Right Servant of the Ministry of Works and Director of the Secretariat, Duke of Pi of the State, Su Wuwei; Supreme Pillar of the State of the Sui Dynasty, General-in-Chief of the Military Affairs of Hedong, Prefect of Hedong, Dou Qing; Pillar of the State of the Sui Dynasty, General of the Right Guard, Duke of Nankang, Liu Song; General of the Cavalry of the Sui Dynasty, General of the Third Rank, Prefect of Fenzhou, Cui Feng; Supreme Pillar of the State of the Sui Dynasty, King Homing, Yang Bixie; Minister of the Ministry of War of the Sui Dynasty, Grand General, Duke of Longgang, Duan Wenzhen; Literary Editor of the Sui Dynasty, Marquis of Jinan, Wang Shao; Supreme Pillar of the State of the Sui Dynasty, General-in-Chief of the Four Provinces of Hao and Ling, Duke of Hailing, He Ruoyi; Grand General with Imperial Credentials, General-in-Chief of the Military Affairs of Liangzhou, Governor of Liangzhou, Duke of Zhao of the State, Dugu Luo; Supreme Pillar of the State of the Sui Dynasty, General-in-Chief of the Six Provinces of Liang and Yi, Duke of Xiang of the State, Liang Rui; Supreme Pillar of the State of the Sui Dynasty, Duke of Zhuang of Guangzong, Li Chong; Supreme Pillar of the State of the Sui Dynasty, General of the Left Military Guard, Governor of Liangzhou with Imperial Credentials, Yuwen Qing; Grand General of the Sui Dynasty, General-in-Chief of Yingzhou, Duke of Weixing, Wei Shiwen; Pillar of the State of the Sui Dynasty, Minister of the Ministry of Personnel, Duke of Shangyong, Wei Shikang; Prefect of Guanghan, Marquis of Xiangyuan, Xue Yan. Emperor Gaozu Taiwu of the Great Tang Dynasty Inheriting the position of Yao, residing in Jin, matching the foundation of King Wu of Yin, and emulating the Zhou Dynasty. Like clouds rising and dragons soaring, he was born in accordance with destiny. He rectified the world and made the country prosperous. He ascended the throne with the support of the nobles. Starting from Canxu, he pacified the capital. The rules for reforming old customs have been promulgated, and concise laws have been implemented. Five stars converged, and teachings spread throughout the land. The earth axis returned to its correct position, and the heavenly order was re-established. From east to west, the distant lands were stabilized, and the nearby areas were pacified. The banner of righteousness was first pointed at Huayin, and sacrifices were made at the sacred altar to pray for blessings. This place is the road for all nations to pay tribute and the area where the world converges. One can admire the emperor's appearance and practice meditation here. Therefore, on the right side of the shrine, a Sangharama (monastery) called Lingxian Temple was built. The inscription was written by Li Shuzi Baiyao. The magnificent literary talent reflects each other, and the gold and jade shine brightly. It attracts the light of morning and evening and emits the color of rainbows. The secluded flower terrace faces the Lotus Peak, and the exquisite paintings are towering, facing the shell palace diagonally. Buddha statues were sculpted, scriptures were written, and meritorious deeds were cultivated completely. Huichang Temple, Shengye Temple, Cibei Temple, Zhengguo Nunnery, and Jixian Nunnery were built in the capital. The old residence was abandoned and converted into Xingsheng Nunnery. Yixing Temple was built in Bingzhou. The halls are tall and magnificent, and the Buddha statues are solemn and beautiful. Star charts are painted on the double eaves, and moons are painted on the lintels. High windows can clear the fog, and open doors...

延風。慧苑禪林莫不周備。武德元年。于朱雀門南通衢之上。普建道場設無遮大會。繽紛羽客執板來儀。容與福田揚煙總萃。步虛才引殆遏行雲。清梵徐回堪留度鳥。芬芳妙供。形五凈而擎來。照灼名花。麗三山而捧至。於是車馬逼側士女軿填。若湊峴山如爭禊飲。假令日光通夢。唯傳白馬之徴。菩薩應生。徒聞赤烏之歲。比之今日。良有愧哉。又為太祖元皇帝。元貞太后。造栴檀等身像三軀。相好奇特莊嚴希有。于慈悲寺供養。武德元年仲春之月。於時韶景揚暉青祇獻祉。兩儀交泰萬物咸亨。應多福之宜。布惟新之澤。命沙門道士各六十九人。于太極殿七日行道。散席之日設千僧齋。法琳以釋老二教同處弘宣。冀神功將三景連衡。寶命與二儀齊久。乃課鄙詞上頌云爾。

緬尋曠古　　逖聽元皇　　因時作訓　用智垂芳　　祈恩望帙　　報德蒸嘗　唯章小祀　　焉聞大方　　未弘三教　但諷九章　　膺期撥亂　　粵我聖唐　明達因果　　端拱文昌　　化侔十號　仁深百王　　律中仲月　　時登少陽　下憐蠢蠢　　上答蒼蒼　　式陳金闕　爰開道場　　日宮照曜　　星臺焜煌　空懸珠影　　焰動輪光　　云披玉字　煙散名香　　供疑飛下　　聲含鳳鏘　麒麟表瑞　　甘露呈祥　　功隨劫遠　

【現代漢語翻譯】現代漢語譯本：延風啊，慧苑禪林的一切都已周全完備。武德元年（公元618年），在朱雀門南面的通衢大道上，普遍建立道場，設定無遮大會（一種不分貴賤、不分僧俗的大型齋會）。眾多的羽客（道士）手持笏板前來，容光煥發，聚集在福田（指寺廟或僧人，因能種福得福）上，煙霧繚繞。步虛之聲才剛響起，幾乎能使行雲停滯；清凈的梵唱緩緩迴盪，足以留住飛鳥。芬芳美妙的供品，呈現五凈（指五種清凈的供品）之形而被擎來；照耀四方的名花，如同三山（指傳說中的蓬萊、方丈、瀛洲三座仙山）般被捧至。於是車馬擁擠，士人和婦女的車子填滿道路，如同聚集在峴山（位於今湖北襄陽）一般，又如爭著參加禊飲（古代於三月上巳日臨水祓除不祥的習俗）。即使日光能夠通夢，也只是傳揚漢明帝因夢見金人而求法的白馬寺的典故；菩薩應世而生，也只是聽說吳赤烏年間（公元238-251年）的事蹟。與今日相比，實在感到慚愧啊。又為太祖元皇帝、元貞太后，建造栴檀（一種名貴的香木）等身像三尊，相貌奇特，莊嚴稀有，在慈悲寺供養。武德元年仲春之月，正值美好的春景散發光輝，青祇（指春天之神）獻上福祉，天地交泰，萬物都亨通順利。應該廣佈多福的善舉，頒佈革新的恩澤。命令沙門（和尚）、道士各六十九人，在太極殿七日行道。散席之日，設定千僧齋（供養一千名僧人的齋會）。法琳認為釋（佛教）、老（道教）二教共同弘揚，希望神功與日、月、星三景連衡，寶命與天地二儀一樣長久。於是寫下這篇粗陋的頌文進獻。

追尋遙遠的古代，遙聽遠古的帝王，他們順應時勢制定訓誡，用智慧留下美名。祈求恩惠，希望得到典籍的記載；報答恩德，用盛大的祭祀。只是彰顯小小的祭祀，哪裡聽說過廣大的佛法？沒有弘揚三教，只是諷誦《九章》（《楚辭》篇名）。承受天命撥亂反正，這就是我們偉大的唐朝。明達因果的道理，端拱（垂拱而治，無為而治）而天下太平，文治昌盛。教化堪比十號（如來十號，佛的十種尊稱），仁德深厚超過百王。時值仲春之月，時令進入少陽（指春季）。向下憐憫眾生，向上迴應上天。於是在金闕（指皇宮）陳設法事，於是開啟道場。日宮（太陽）照耀，星臺（觀星臺）明亮輝煌。空中懸掛著寶珠的光影，火焰閃動著輪寶的光芒。雲彩散開，顯露出玉字（指佛經），煙霧飄散，散發出名香。供品好像從天而降，聲音包含著鳳凰的鳴叫。麒麟顯現祥瑞，甘露呈現吉祥。功德隨著劫數而久遠。

【English Translation】 English version: Yan Feng, everything in the Huìyuàn Chan Monastery (Huìyuàn Chánlín, a Buddhist monastery) is now complete and well-prepared. In the first year of the Wǔdé era (Wǔdé, 618 AD), on the main thoroughfare south of the Zhūquè Gate (Zhūquè Mén, Vermilion Bird Gate), monasteries were widely established, and an Unrestricted Assembly (Wúzhē Dàhuì, a large-scale vegetarian feast open to all, regardless of status or religious affiliation) was held. Numerous Daoist priests (Yǔkè) arrived holding tablets, their faces radiant, gathering at the Field of Merit (Fútián, referring to temples or monks, as they are seen as sources of blessings), with smoke swirling around them. The sound of the 'Stepping the Void' chant (Bùxū) had barely begun, almost halting the passing clouds; the pure Brahmaic chants (Qīngfàn) slowly echoed, enough to keep the flying birds. Fragrant and exquisite offerings, presented in the form of the Five Purities (Wǔjìng, referring to five kinds of pure offerings), were held up; radiant and famous flowers, like the Three Mountains (Sānshān, referring to the legendary Penglai, Fangzhang, and Yingzhou immortal mountains), were presented. Thus, carriages and horses crowded together, and the vehicles of scholars and women filled the roads, as if gathering at Mount Xiàn (Xiàn Shān, located in present-day Xiangyang, Hubei), or vying to participate in the Spring Purification Ritual (Xìyǐn, an ancient custom of dispelling misfortune by bathing in water on the third day of the third month). Even if sunlight could convey dreams, it would only propagate the story of Emperor Ming of Han (Hàn Míngdì) seeking the Dharma after dreaming of a golden man, leading to the establishment of the White Horse Temple (Báimǎ Sì). Even if a Bodhisattva were to be born into the world, it would only be a tale from the Chìwū era (Chìwū, 238-251 AD) of the Wu dynasty. Compared to today, we truly feel ashamed. Furthermore, three life-sized statues of sandalwood (Zhāntán, a precious fragrant wood) were made for Emperor Taizu Yuan (Tàizǔ Yuán Huángdì) and Empress Yuanzhen (Yuánzhēn Tàihòu), their appearances unique, solemn, and rare, and they were enshrined in the Compassion Temple (Cíbēi Sì). In the second month of the first year of the Wǔdé era, the beautiful spring scenery radiated its brilliance, the Blue Deity (Qīngqí, the god of spring) offered blessings, heaven and earth were in harmony, and all things prospered. We should widely spread the deeds of great fortune and bestow the grace of renewal. Sixty-nine monks (Shāmén) and sixty-nine Daoist priests were ordered to perform rituals in the Tàijí Hall (Tàijí Diàn) for seven days. On the day of the closing ceremony, a Thousand Monk Feast (Qiānsēng Zhāi, a vegetarian feast offered to a thousand monks) was held. Fǎlín believed that Buddhism (Shì) and Daoism (Lǎo) should both be promoted together, hoping that divine merit would align with the three luminaries of the sun, moon, and stars, and that the precious mandate would last as long as heaven and earth. Therefore, I have written this humble eulogy to present.

Searching through the distant past, listening to the ancient emperors, they created precepts in accordance with the times, using wisdom to leave behind beautiful names. Praying for grace, hoping to have their deeds recorded in the classics; repaying kindness with grand sacrifices. They only emphasized small sacrifices, where had they heard of the vast Dharma? They did not promote the Three Teachings, but only recited the 'Nine Chapters' (Jiǔzhāng, a chapter title from the 'Songs of Chu'). Receiving the mandate to restore order, this is our great Tang Dynasty. Understanding the principles of cause and effect, governing with folded hands (without interference), bringing peace and prosperity. Its teachings are comparable to the Ten Titles (Shíhào, the ten epithets of a Buddha), its benevolence surpassing a hundred kings. In the second month of spring, the season enters Shaoyang (Shǎoyáng, referring to spring). Below, it pities all living beings; above, it responds to Heaven. Thus, rituals are displayed in the Golden Palace (Jīnquè, referring to the imperial palace), and monasteries are opened. The Sun Palace (Sun) shines, and the Star Terrace (Star Observatory) is bright and glorious. The light of precious jewels hangs in the air, and the flames flicker with the light of the Wheel Jewel. The clouds disperse, revealing the Jade Letters (Yùzì, referring to Buddhist scriptures), and the smoke dissipates, emitting fragrant incense. The offerings seem to descend from the sky, and the sounds contain the calls of phoenixes. The Qilin (mythical Chinese creature) manifests auspiciousness, and sweet dew presents good fortune. Merit follows the eons into the distant future.

德共天長　　恩沾有際　　澤被無疆　命同元始　　體類金剛　　鴻基永永　降福穰穰

大唐今上皇帝稟太易太初之氣。資天皇天帝之靈。幽房啟高陽之基。姚墟構重華之業。赤光流戶紫氣沖天。龍顏鳳臆。之形日角月懸之兆。河目海口之異。豐上銳下之奇。聰聖玄覽知來藏往。探幽入微窮神儘性。厥天授其體自然龍潛之初德綸大下。屬隋氏世季㝢內分崩。火燎昆峰水飛滄海。王世充拔扈于鞏洛。竇建德趑趄于冀定。唐弼薛舉。既蟻聚於三秦。黑闥武周。亦鴟張於六郡。皆為逐鹿之意。各開潛號之儀。擁無賴之子弟。率烏合之徒眾。縱牛羊之力。發水草之山。河右已來龍蛇等斃。中原之地玉石俱焚。遂使地表天垂。競有來蘇之嘆。上京要服。人興抒軸之悲。我皇居帝子之親。膺天策之命。用若勵之重。救蹈冰之危。以夕惕之深。赴倒懸之急。備行九伐總統六軍。上臨之以日旗月旗。下布之以天陣地陣。鼓聲震野氣動天門。角響鳴山威驚地戶。於是帶流星而迥入。乘奔電而前軀。莫不瓦解冰銷風行草偃。凱歌獻捷無與論功。自天皇九紀已來。五十二戰之後。凡經一百二十五代。一千三百五十九世。一千一十二萬二千一百二十七年已來。仗鉞臨戎麾旄誓眾。驅除氛祲夷剪攙槍。拯橫流之溺。救燎原之禍。平一區

【現代漢語翻譯】現代漢語譯本：德行與天一樣長久，恩澤普施於有情眾生，恩澤覆蓋無邊無際。命運如同元始天尊般尊貴，體魄堪比金剛石般堅固，宏偉的基業永世長存，降下的福澤豐收富饒。

當今大唐皇帝稟賦太易太初之氣，秉承天皇天帝之靈。在幽靜的房中開啟了高陽氏的基業，在姚墟構建了虞舜的功績。紅光照耀門庭，紫氣直衝雲霄。具有龍的容顏和鳳凰的胸膛，呈現出額角隆起如日、眉彎如月的吉兆，擁有河目海口的奇異相貌，以及豐隆的上身和銳利的下身的奇特體態。聰慧聖明，能洞察玄機，預知未來，洞悉過去。探索幽深之處，洞察細微之理，窮究神妙之境，徹底瞭解事物的本性。上天賦予他聖明的體魄，自然而然地具備龍潛之德，在潛龍之初就將德澤施於天下。正值隋朝末年，天下分裂崩離，戰火如同燎原般蔓延，水患如同滄海倒懸。王世充在鞏洛地區飛揚跋扈，竇建德在冀定一帶猶豫不決。唐弼、薛舉等人在三秦地區像螞蟻一樣聚集，黑闥、武周等人在六郡地區像鴟鳥一樣囂張。他們都懷著逐鹿天下的野心，各自建立僭越的稱號，擁立無賴之徒，率領烏合之衆，放縱牛羊的掠奪，佔據水草豐美的山地。黃河以西，無數人像龍蛇一樣死去；中原大地，一切都像玉石一樣被焚燬。以致於天地之間，到處都是渴望安定的人民發出的嘆息；京城要地，人們都興起了失去主軸的悲哀。我皇身居帝王之位，秉承上天的旨意，像伊尹、霍光一樣盡心輔佐，拯救天下於危難之中。以如履薄冰的謹慎，應對倒懸般的危急。親自率領軍隊，討伐叛亂，統領六軍。上方高懸日月旗幟，下方佈設天陣地陣。戰鼓聲震動原野，氣勢撼動天門，號角聲響徹山谷，威嚴震懾地戶。於是像流星一樣迅速突入敵陣，像閃電一樣衝鋒在前。叛軍無不瓦解冰消，像風吹過草地一樣潰敗。凱歌高奏，獻上捷報，功勞無人可比。自天皇九紀以來，經歷了五十二次戰役之後，總共經歷了一百二十五代，一千三百五十九世，一千一十二萬二千一百二十七年以來，手持兵器，親自征戰，揮舞旌旗，向眾人宣誓。驅除戰爭帶來的災難，剷除叛亂的勢力，拯救被洪水淹沒的百姓，撲滅像燎原大火一樣的禍患，平定一方。

English version: Virtue as enduring as the heavens, grace bestowed upon all sentient beings, benevolence covering boundless realms. Destiny akin to the Primordial Lord, a body as steadfast as diamond, a grand foundation eternally lasting, blessings bestowed in abundant harvest.

The current Emperor of the Great Tang Dynasty is endowed with the Qi of Taiyi and Taichu (primordial and initial energies), inheriting the spirit of the Heavenly Emperor. In a secluded chamber, he initiated the foundation of Gaoyang (referring to an ancient emperor), and in Yaoxu (another ancient place), he constructed the achievements of Chonghua (Emperor Shun). Red light streamed through the doorway, purple Qi soared into the sky. He possesses the countenance of a dragon and the chest of a phoenix, displaying auspicious signs of a forehead like the sun and eyebrows like the moon, the extraordinary features of river eyes and a sea-like mouth, and the unique physique of a robust upper body and a sharp lower body. Wise and sagacious, he possesses profound insight, foreseeing the future and understanding the past. Exploring the depths, discerning the subtle, exhausting the divine, and fully comprehending the nature of things. Heaven bestowed upon him a sagacious body, naturally possessing the virtue of a latent dragon, bestowing grace upon the world from the beginning of his reign. During the late years of the Sui Dynasty, the empire fragmented and collapsed, and the flames of war spread like wildfire, with floods like an overturned sea. Wang Shichong acted tyrannically in the Gongluo region, and Dou Jiande hesitated in the Jiding area. Tang Bi and Xue Ju gathered like ants in the Three Qin regions, while Heita and Wu Zhou also acted arrogantly in the Six Prefectures. All harbored ambitions to contend for the throne, each establishing presumptuous titles, supporting rogue elements, leading undisciplined mobs, indulging in the plunder of cattle and sheep, and occupying fertile mountain lands. West of the Yellow River, countless people died like dragons and snakes; in the Central Plains, everything was burned like jade and stone. As a result, throughout the land, there were sighs of people longing for stability; in the capital, people felt the sorrow of losing their axis. Our Emperor, holding the position of a son of heaven, receiving the mandate of heaven, diligently assisting like Yi Yin and Huo Guang, rescuing the world from danger. With the caution of treading on thin ice, he responded to the urgency of being hung upside down. He personally led the army, suppressing rebellions, commanding the six armies. Above, he displayed the banners of the sun and moon; below, he deployed the formations of heaven and earth. The sound of war drums shook the fields, the atmosphere moved the heavenly gates, the sound of horns echoed through the mountains, and the majesty awed the earthly gates. Thus, he swiftly penetrated the enemy lines like a shooting star, charging forward like lightning. The rebel armies disintegrated and melted away, collapsing like grass before the wind. Triumphant songs were sung, and victory reports were presented, with unparalleled merit. Since the Nine Records of the Heavenly Emperor, after fifty-two battles, spanning one hundred and twenty-five generations, one thousand three hundred and fifty-nine eras, and one thousand one hundred and twelve million two hundred and one hundred and twenty-seven years, he wielded weapons, personally campaigned, waved banners, and swore to the people. He eliminated the disasters brought by war, eradicated the forces of rebellion, rescued the people drowned by floods, extinguished the calamities like wildfire, and pacified one region.

【English Translation】 Virtue as enduring as the heavens, grace bestowed upon all sentient beings, benevolence covering boundless realms. Destiny akin to the Primordial Lord, a body as steadfast as diamond, a grand foundation eternally lasting, blessings bestowed in abundant harvest.

The current Emperor of the Great Tang Dynasty is endowed with the Qi of Taiyi and Taichu (primordial and initial energies), inheriting the spirit of the Heavenly Emperor. In a secluded chamber, he initiated the foundation of Gaoyang (referring to an ancient emperor), and in Yaoxu (another ancient place), he constructed the achievements of Chonghua (Emperor Shun). Red light streamed through the doorway, purple Qi soared into the sky. He possesses the countenance of a dragon and the chest of a phoenix, displaying auspicious signs of a forehead like the sun and eyebrows like the moon, the extraordinary features of river eyes and a sea-like mouth, and the unique physique of a robust upper body and a sharp lower body. Wise and sagacious, he possesses profound insight, foreseeing the future and understanding the past. Exploring the depths, discerning the subtle, exhausting the divine, and fully comprehending the nature of things. Heaven bestowed upon him a sagacious body, naturally possessing the virtue of a latent dragon, bestowing grace upon the world from the beginning of his reign. During the late years of the Sui Dynasty, the empire fragmented and collapsed, and the flames of war spread like wildfire, with floods like an overturned sea. Wang Shichong acted tyrannically in the Gongluo region, and Dou Jiande hesitated in the Jiding area. Tang Bi and Xue Ju gathered like ants in the Three Qin regions, while Heita and Wu Zhou also acted arrogantly in the Six Prefectures. All harbored ambitions to contend for the throne, each establishing presumptuous titles, supporting rogue elements, leading undisciplined mobs, indulging in the plunder of cattle and sheep, and occupying fertile mountain lands. West of the Yellow River, countless people died like dragons and snakes; in the Central Plains, everything was burned like jade and stone. As a result, throughout the land, there were sighs of people longing for stability; in the capital, people felt the sorrow of losing their axis. Our Emperor, holding the position of a son of heaven, receiving the mandate of heaven, diligently assisting like Yi Yin and Huo Guang, rescuing the world from danger. With the caution of treading on thin ice, he responded to the urgency of being hung upside down. He personally led the army, suppressing rebellions, commanding the six armies. Above, he displayed the banners of the sun and moon; below, he deployed the formations of heaven and earth. The sound of war drums shook the fields, the atmosphere moved the heavenly gates, the sound of horns echoed through the mountains, and the majesty awed the earthly gates. Thus, he swiftly penetrated the enemy lines like a shooting star, charging forward like lightning. The rebel armies disintegrated and melted away, collapsing like grass before the wind. Triumphant songs were sung, and victory reports were presented, with unparalleled merit. Since the Nine Records of the Heavenly Emperor, after fifty-two battles, spanning one hundred and twenty-five generations, one thousand three hundred and fifty-nine eras, and one thousand one hundred and twelve million two hundred and one hundred and twenty-seven years, he wielded weapons, personally campaigned, waved banners, and swore to the people. He eliminated the disasters brought by war, eradicated the forces of rebellion, rescued the people drowned by floods, extinguished the calamities like wildfire, and pacified one region.

宇廓清天步。未有我皇之用兵也。高祖凝神毓聖。馳想煙霞之表。出窅入冥。高蹈天人之外。往以萬方昏墊百神愆祀。屈穎陽之高風。拯率土之沉溺。黔黎蒙再造之德。庶類荷裁成之恩。不以黃屋為心。俯以蒼生爲念。脫躧之懷。無忘于靈府。釋負之志。有形於明發喜禘郊之可托。忻宗祐之有主。考時練日。傳大寶于少陽矣。自光膺鑒撫作貳春宮。德覃內外仁被幽顯。既而重光掞彩。照燭宇宙之間。副武弘仁。衍溢風雲之際。聿遵三善爰貞萬國。及天門重啟寶曆惟新。臨赤縣而大誓莊嚴。撫黔黎而廣興利益。開四等之日。遍燭堯云。揚六度之風。橫流舜雨。寶舟沈而更涌。慈雲卷以還舒。仙臺將法苑共華。玉鏡與金輪齊轉。澤周有頂道被無垠。靈應休徴兆符先見。寬仁德孝史備后書。每以解網為心。結繩在念。意欲永空囹圄。長息烽爟。蠢蠢群生同歸仁壽。茫茫率土共奉真如。貞觀元年。獻肇夾鐘之月。高豎勝幢。少陽沽洗之辰。洞開慧殿。京城僧尼。並於當寺七日行道。齋供所須有司準給。散齋之日。總就大興善寺。貞觀二年。下詔曰。神道設教慈惠為先。玄化潛通亭育資始。朕恭膺大寶撫愛黎元。矜愍之心觸類而長。是用傍求冥貺幽贊明靈。所冀九功惟序。五福斯應。比嚴霜早降秋實不登。靜言寡薄無忘慚惕。今

百穀滋茂萬實將成。猶恐風雨失時字養無寄。敢藉聰明介茲多祉。宜為溥天億兆仰祈加祐。可於京城及天下諸州寺觀。僧尼道士等七日七夜轉經行道。每年正月七月。例皆淮此。玄恩咫尺聖力冥扶。景風膏雨應時戒節。嘉苗穜稑被野亙原。國富九年之資。家豐萬箱之斂。皇帝宿樹五恒曠資十善。啟興王之霸業。赴億兆之歡心。但以建義之初時逢世季。親當矢石屢總元戎。或東剪七雄。西清八水。縱神兵而戮封豕。乘天策以斬修蛇。既動赫斯之威。恐結怨魂之痛。其年季春躬發詔旨。自隋末創義志存拯溺。北征東伐所向平殄。黃鉞之下。金鏃之端。凡所傷殪難用勝紀。手所誅剪將近一千。竊以如來聖教深尚慈仁。禁戒之科殺害為重。永言此理彌增悔懼。爰命有司京城諸寺皆為建齋行道。七日七夜竭誠禮懺。所有衣服並用檀舍。冀三塗之難因斯解脫。萬劫之苦藉此弘濟。滅怨障之心。趣菩提之道。三年孟春降敕京城僧尼。于當寺每月二七日。行道轉仁王大云等經。以為恒式。登又奉敕波頗三藏等。于大興善寺翻寶星經琳為序曰。寶星經。梵本三千餘偈。如來初證覺道。度目連身子。及降伏魔王護持國土。說此經也。自像化東漸綿歷歲時。三輪八藏之文。四樹五乘之旨。顯神光于石室。流梵響于清檯。雖鞮譯相尋尚多疑闕。

【現代漢語翻譯】現代漢語譯本：百穀生長茂盛，各種莊稼即將成熟。但仍然擔心風雨不按時節到來，以致於滋養無所寄託。我希望藉助各位的聰明才智，帶來更多的福祉。應該為天下百姓祈求上天的保佑。可以在京城和天下各州的寺廟道觀中，讓僧尼道士等進行七天七夜的誦經和法事。每年正月和七月，都按照這個慣例進行。希望佛的恩澤近在咫尺，聖人的力量在暗中扶持，及時降下和風細雨，使各種莊稼遍佈田野。國家因此富裕，家家戶戶糧食滿倉。皇帝我長久以來堅持五常，廣泛修習十善，開啟興旺的王業，滿足百姓的願望。只是因為起兵之初，正值亂世，我親自率領軍隊作戰，多次擔任統帥。有時向東征討七雄，有時向西平定八水。縱容軍隊誅殺貪官污吏，依靠天子的策略剷除奸邪。雖然展現了赫赫的威勢，但也恐怕結下了許多怨恨。那年春天，我親自頒佈詔書，自從隋朝末年起兵，我的志向在於拯救百姓於水火之中。北征南討，所向披靡。在我的黃鉞之下，利箭之下，傷亡的人數難以計數。我親手誅殺的將近一千人。我認為如來佛的教義非常重視慈悲仁愛，戒律之中殺害生命是最為嚴重的。每每想到這些，我就更加感到後悔和恐懼。於是命令有關部門在京城的各個寺廟建立齋壇，舉行法事，七天七夜竭誠禮拜懺悔。將所有的衣服都捐獻出來，希望三塗的苦難能夠因此解脫，萬劫的痛苦能夠藉此得到救濟。消除怨恨之心，走向菩提之道。三年春天，下令京城的僧尼，在各自的寺廟中，每月十四和二十七日，舉行法事，誦讀《仁王經》、《大云經》等經典，作為永久的規矩。後來又奉旨讓波頗三藏等人在大興善寺翻譯《寶星經》，琳為之作序說：《寶星經》的梵文字有三千多偈。如來最初證得覺悟之道，度化了目連（Maudgalyayana）和舍利弗（Sariputra），以及降伏魔王，護持國土，宣說了這部經。自從佛教傳入中國以來，經歷了漫長的歲月。三輪八藏的經文，四樹五乘的宗旨，在石室中顯現神光，在清凈的樓臺中流傳梵音。雖然翻譯者相繼不斷，但仍然存在許多疑問和缺失。

【English Translation】 English version: The hundreds of grains flourish, and all kinds of crops are about to ripen. However, there is still concern that the wind and rain will not arrive on time, so that nourishment will have no place to be sent. I dare to rely on everyone's intelligence to bring more blessings. It is appropriate to pray for the blessings of heaven for the people of the world. In the capital and temples and Taoist temples in various states of the world, monks, nuns, and Taoists can perform seven days and seven nights of chanting and rituals. Every January and July, follow this practice. I hope that the grace of the Buddha is close at hand, and the power of the saints is secretly supporting, and timely rains will fall, so that various crops will spread across the fields. The country will therefore be rich, and every household will have full granaries. The emperor has long adhered to the Five Constants and extensively practiced the Ten Virtues, opening up a prosperous royal career and satisfying the desires of the people. It's just that at the beginning of the uprising, it was the end of the troubled times, and I personally led the army to fight, serving as commander many times. Sometimes he conquered the Seven Heroes to the east, and sometimes he pacified the Eight Waters to the west. Indulging the army to kill corrupt officials and relying on the emperor's strategy to eradicate evil. Although he showed great power, he was also afraid of making many grudges. In the spring of that year, I personally issued an edict. Since the end of the Sui Dynasty, my ambition has been to save the people from fire and water. Conquering the north and pacifying the south, invincible. Under my yellow axe and sharp arrows, the number of casualties is countless. I personally killed nearly a thousand people. I think that the teachings of the Tathagata Buddha attach great importance to compassion and love, and the prohibition of killing is the most serious. Whenever I think of these, I feel more regret and fear. So I ordered the relevant departments to build altars in the temples of the capital to hold rituals, and sincerely worship and repent for seven days and seven nights. All the clothes will be donated, hoping that the suffering of the three paths can be relieved, and the suffering of all kalpas can be rescued. Eliminate resentment and move towards the path of Bodhi. In the spring of the third year, an edict was issued to the monks and nuns in the capital to hold rituals in their respective temples on the 14th and 27th of each month, and to recite the 'Renwang Sutra' ('Sutra of Humane Kings'), 'Dayun Sutra' ('Great Cloud Sutra') and other classics as a permanent rule. Later, he was ordered to have Tripitaka Papha and others translate the 'Treasure Star Sutra' at Daxingshan Temple, and Lin wrote the preface, saying: The Sanskrit version of the 'Treasure Star Sutra' has more than 3,000 verses. The Tathagata first attained the path of enlightenment, and saved Maudgalyayana (目連) and Sariputra (身子), as well as subduing the demon king and protecting the country, and preached this sutra. Since Buddhism was introduced to China, it has gone through a long period of time. The scriptures of the Three Wheels and Eight Treasures, the tenets of the Four Trees and Five Vehicles, show divine light in the stone chamber, and the Sanskrit sounds flow in the clean building. Although the translators have continued one after another, there are still many doubts and deficiencies.

我大唐皇帝。乃聖乃神允文允武。乘機撫運拯溺救焚。反上皇之風。行不言之信。去泰去甚。既掩頓於八纮。無事無為。乃朝宗于萬國。瀚海天山之地。盡入堤封。龍庭鳳穴之鄉。咸沾聲教。仁逾解網治踵結繩。大德閑閑外齊八則。小心翼翼內整四儀。臨赤縣而溢慈悲。寄玄扈而敷弘誓。每以諸法非有物我俱空。眷言真要無過釋典。有中天竺國三藏法師波頗。唐言光智。誓傳法化不憚艱危。遠涉蔥河來游震旦。經涂所亙四萬餘裡。以貞觀元年庚戌洎于京輦。既登上席。爰懋錦衣。有詔所司搜揚碩德兼閑三教備舉十科者一十九人。于大興善寺請波頗三藏法師。相對翻譯。沙門慧乘等證義。沙門玄謨等譯語。沙門慧明法琳等。執筆承旨慇勤詳覆。審名定義具意成文。起貞觀三年三月。訖四年四月。凡十卷十三品。用紙一百三十幅。總六萬三千八百八十二言。其年仲冬勝光寺主僧珍。奉敕就宮。迎像于勝光寺供養。四年獻肇諸寺大德四十九人。經三七日慶像行道。日滿設千僧會。王公並來行香。琳又上皇帝繡像頌曰。緬以。八樹韜光。兩河晦跡。匿王戀仰。鑄镴而瀉全身。迦帝翹誠。镕金而圖具相。洎乎青精南度白馬東翻。像教郁興靈儀遍跱。於是儼神姿以登私井。屈聖體而施明珠。光烈張橋色流滬瀆。示佩日于漢后。感揮

【現代漢語翻譯】現代漢語譯本：我大唐皇帝，乃是聖明神武，允文允武。趁著時機安撫天下，拯救百姓於水火之中。恢復上皇的風範，推行不言之教的誠信。去除奢侈和過分，已經安定了整個天下。無事無為，萬國都來朝拜。瀚海天山之地，都納入了疆域。龍庭鳳穴的地區，都受到教化的影響。仁愛超過了解開羅網，治理恢復到結繩記事的淳樸。偉大的德行使四方安定，謹慎小心地整頓朝廷禮儀。以慈悲之心對待天下百姓，以弘大的誓願教化邊遠地區。常常認為諸法皆空，沒有物與我的區別。認為真正的要義沒有超過佛經的。有中天竺國（古印度）的三藏法師波頗（Bopha，意為光智），發誓要傳播佛法，不怕艱難危險，遠涉蔥河（帕米爾高原）來到震旦（中國）。經過的道路有四萬多里，在貞觀元年（公元627年）到達京城。已經登上講席，賜予華麗的衣服。有詔令有關部門搜尋品德高尚，兼通儒釋道三教，具備十科才能的人一十九人，在大興善寺請波頗三藏法師，相對翻譯佛經。沙門（出家修道的人）慧乘等負責考證義理，沙門玄謨等負責翻譯語言，沙門慧明、法琳等負責執筆記錄，認真詳細地覆核。審定名稱，確定意義，完整地表達經文的內容。從貞觀三年三月開始，到四年四月結束，共翻譯了十卷十三品。用紙一百三十幅，總共有六萬三千八百八十二字。那年仲冬，勝光寺的住持僧珍，奉皇帝的命令到皇宮，迎接佛像到勝光寺供養。四年，獻給各個寺廟的大德四十九人，經過三七二十一天慶賀佛像，舉行法會。日期圓滿時，設定千僧齋會。王公大臣都來行香。法琳又向皇帝進獻了繡像頌，說：『追溯到八樹（佛陀涅槃之地）隱沒光芒，兩河（佛教發源地）失去軌跡。匿王（古代國王）思慕仰望，鑄造銅像來表達全身。迦帝（古代國王）虔誠恭敬，熔化黃金來描繪佛像的具相。自從青精（佛經）向南傳播，白馬（馱經的白馬）向東翻譯，佛教興盛，靈驗的佛像遍佈各地。於是莊嚴神聖的姿態出現在私井之中，屈尊聖體而施捨明珠。光烈張橋，光彩流向滬瀆。在漢朝之後顯示佩日（太陽的象徵），感動揮'

【English Translation】 English version: I, the Emperor of the Great Tang, am sagacious and martial, both cultured and skilled in warfare. Seizing the opportune moment, I pacify the realm, rescuing the people from drowning and saving them from burning. I restore the ways of the previous emperors, practicing the trustworthiness of unspoken teachings. I eliminate extravagance and excess, having already brought stability to the entire world. With nothing to do, all nations come to pay tribute. The lands of the瀚海 (Han Hai, a vast desert) and 天山 (Tian Shan, the Heavenly Mountains) are all incorporated into our territory. The regions of 龍庭鳳穴 (Long Ting Feng Xue, legendary auspicious places) are all influenced by our teachings. My benevolence surpasses the act of releasing nets, and my governance returns to the simplicity of knotted ropes. Great virtue brings peace to all, and meticulous care regulates the court's rituals. With compassion, I treat the people of the 赤縣 (Chi Xian, ancient name for China), and with grand vows, I spread enlightenment to the remote regions. I often contemplate that all dharmas are empty, without distinction between self and other. I believe that the true essence lies in the Buddhist scriptures. There is the Tripitaka Master 波頗 (Bopha, meaning 'Light of Wisdom') from 中天竺國 (Zhong Tian Zhu Guo, ancient India), who vowed to propagate the Dharma, unafraid of hardship and danger, traveling far across the 蔥河 (Cong He, the Pamir Mountains) to reach 震旦 (Zhen Dan, ancient name for China). The journey spanned over forty thousand li, and in the first year of the Zhenguan era (627 AD), he arrived in the capital. Having ascended the lecture seat, he was bestowed with magnificent robes. An edict was issued to the relevant departments to seek out nineteen individuals of high moral character, well-versed in Confucianism, Buddhism, and Taoism, possessing talents in ten fields, to invite the Tripitaka Master Bopha to the 大興善寺 (Da Xingshan Temple) to translate the scriptures. The 沙門 (Shamen, Buddhist monks)慧乘 (Huicheng) and others were responsible for verifying the meaning, the 沙門玄謨 (Xuanmo) and others were responsible for translating the language, and the 沙門慧明 (Huiming), 法琳 (Falin), and others were responsible for writing down the text, carefully and thoroughly reviewing it. They determined the names, defined the meanings, and fully expressed the content of the scriptures. Starting in the third month of the third year of Zhenguan, and ending in the fourth month of the fourth year, they translated a total of ten volumes and thirteen chapters. One hundred and thirty sheets of paper were used, totaling sixty-three thousand eight hundred and eighty-two words. In the middle of winter that year, the abbot 僧珍 (Sengzhen) of 勝光寺 (Shengguang Temple), following the Emperor's order, went to the palace to welcome the Buddha image to be enshrined at Shengguang Temple. In the fourth year, forty-nine virtuous monks from various temples offered their services, and for three weeks, they celebrated the Buddha image and held Dharma assemblies. On the day of completion, a thousand-monk feast was held. Princes and ministers all came to offer incense. 法琳 (Falin) also presented an embroidered image ode to the Emperor, saying: 'Tracing back to the 八樹 (Ba Shu, the place where the Buddha entered Nirvana) concealing its light, and the 兩河 (Liang He, the two rivers where Buddhism originated) losing its traces. King 匿王 (Ni Wang, an ancient king) yearned with longing, casting a bronze statue to represent the whole body. King 迦帝 (Jiadi, an ancient king) was sincerely respectful, melting gold to depict the complete form of the Buddha image. Since the 青精 (Qing Jing, Buddhist scriptures) spread southward, and the 白馬 (Bai Ma, the white horse carrying the scriptures) translated eastward, Buddhism flourished, and efficacious Buddha images spread everywhere. Thus, the solemn and sacred form appeared in the private well, condescending the holy body to bestow bright pearls. The 光烈張橋 (Guang Lie Zhang Qiao) shone brightly, and the radiance flowed to the 滬瀆 (Hu Du). Showing the 佩日 (Pei Ri, symbol of the sun) after the Han dynasty, moving the waving'

毫于晉君。或顧步而躡萬山。乍徘徊而游夢渚。禎祥嘉瑞兆自由來。未有刺縷圖真援空范狀。我大唐皇帝。曩植四弘夙資五德。神功邁于軒昊。至治美於成康。仁熏上玄力侔大道。慶雲垂彩。金鏡含七曜之暉。瑞鳥呈祥。玉燭和四時之氣。素髮文身之長。俱請命于王庭。穿胸儋耳之酋。共獻琛于魏闕。加以留心八正篤意五乘。廣運檀那聿修凈業。永言善逝冥漠何追。爰敕上宮式摹遺景。奉造釋迦繡像一幀。並菩薩聖僧。金剛師子。備摛仙藻殫諸神變。六文雜沓五色相宣。寫滿月于雙針。托修楊于素手。妍逾蜀錦麗越燕緹。紛綸含七映之光。布護列九華之彩。日輪吐焰。藹周客之絲。蓮目凝輝。發秦姬之線。楊侯百里之珠。慚斯百福。子羽千金之璧。愧彼千輪。華蓋陸離看疑踴出。云衣搖曳望似飛來。何但思極迴腸。抑亦巧窮玄妙。以今歲在庚寅月居太簇。三元啟候之節。四始交泰之辰。乃降綸言于勝光伽藍。設齋慶像。四十九僧三七行道。大秦紅粟。備香積之餐。周穆金膏。陳梵王之供。四等福田生生具足。六因善報世世莊嚴。劫石碎而寶曆長存。芥城空而皇基永固。不勝慶悅。輕乃頌云。

于鑠上帝　　天策我君　　乃神乃聖　允武允文　　就之如日　　望之如雲　禎符輝煥　　美氣氛氳　　光宅天下　

攸序彝倫　　體道迴向　　式建福田　針裁赤果　　縷制青蓮　　文含綺爛　彩奪霞然　　華疑迥發　　蓋似空懸　方諸踴地　　邁彼騰天　　歲在提格　時旅青陽　　奉遵徽命　　爰崇道場　十科星聚　　八座霞張　　風回雅梵　殿郁名香　　鴻基盛業　　永永無疆

主上。每以聽覽餘暇游息藝林。討孔壁之謨。披石經之訓。規百王之往事。考三教之指歸。而謂語未涉于空空。事終淪於有有。詳夫性靈真要。可以持心濟俗者。莫過乎釋氏之教矣。眷言法藥有意流通。爰有中天竺國三藏法師。本剎利王種姓。剎利帝名波羅頗迦羅密多羅。唐言作明知識。遠聞唐國弘闡大乘。故涉蔥河來游聖世。以貞觀元年大呂之月。躬赍梵本達乎上京。昔高宗治興傅巖入夢。今我皇道盛德星現野。法師識度通敏器宇沖邃。五百應供結集之文。八萬修多所詮之理。自法蘭赴漢僧會游吳傳譯相尋。而有所未喻者。法師皆委其由末究其異同。假令內部諸計外人別執。莫不吞若胸中說猶指掌。至於承華論席肅成解義。特蒙悅可簡在帝心。其年孟春有詔波頗三藏等。可就勝光伽監翻譯般若燈大莊嚴二論。上柱國尚書左僕射䢴國公房玄齡散騎常侍左庶子詹事杜正倫等。奉敕銓定碩德一十九人。右光祿大夫太府卿蘭陵男蕭璟為敕使

【現代漢語翻譯】現代漢語譯本整頓倫常秩序，體會佛道，迴向眾生，從而建立功德福田。用針線縫製紅色的果實，用絲線製作青色的蓮花，圖案包含著華麗燦爛。色彩鮮豔奪目，如同彩霞一般，華麗得像是憑空出現，寶蓋彷彿懸掛在空中。好似方諸承接甘露從地涌出，超越凡俗直達天界。今年是提格年（時間術語），時節正值春季。奉行皇上的旨意，於是興建道場。十科星聚，八座霞張，清風迴盪著優雅的梵音，殿堂里瀰漫著珍貴的香氣。愿這宏偉的基業，永遠沒有止境。

當今皇上，常常在處理政務之餘，在文藝領域中游覽休憩。探討孔壁中隱藏的典籍，翻閱石經上的訓誡。借鑑歷代君王的往事，考察儒釋道三教的宗旨。認為言語如果未涉及空性，事情終究會淪為有相。詳細考察性靈的真諦要義，能夠用來修養身心、救濟世俗的，沒有比佛教的教義更合適的了。考慮到佛法的妙藥，有意使其流通傳播。於是有了來自中天竺國（古印度）的三藏法師（精通經、律、論的僧人），原本是剎利王（印度第二等級，武士）的種姓。剎利帝的名字叫波羅頗迦羅密多羅（Paramartha），用唐朝的語言來說，就是『明知識』。他早就聽說唐朝弘揚大乘佛法，所以不遠萬里，跋涉蔥嶺（帕米爾高原）來到這神聖的國度。在貞觀元年（唐太宗年號）大呂之月（陰曆四月），親自帶著梵文佛經到達京城。過去高宗（商朝君主）在傅巖（地名）做夢，如今我朝皇道昌盛，德星（吉祥的星象）出現在郊野。法師見識通達敏銳，器宇軒昂深邃。五百羅漢結集經藏的文字，八萬四千法門所詮釋的道理。自從法蘭（東漢時來華的僧人）到漢朝，僧會（三國時吳國僧人）到吳國，翻譯佛經相繼不斷，但總有一些沒有理解的地方。法師都能詳細說明來龍去脈，探究其中的異同。即使是內部的各種計論，外道不同的執著，沒有不被他理解得透徹，說起來就像指著手掌一樣清楚。以至於在承華殿的論辯席上，莊嚴肅穆地解釋佛經的義理，特別得到皇上的讚賞，深深地記在心裡。那年春天，有詔令給波頗三藏（Paramartha）等人，可以在勝光伽藍（寺廟名）翻譯《般若燈論》和《大莊嚴論》這兩部論典。上柱國（官職名）尚書左僕射（官職名）䢴國公（爵位）房玄齡，散騎常侍（官職名）左庶子（官職名）詹事（官職名）杜正倫等人，奉皇上的命令，選定德高望重的人十九人。右光祿大夫（官職名）太府卿（官職名）蘭陵男（爵位）蕭璟擔任敕使（皇帝的使者）。

【English Translation】 English version To rectify the order of human relationships, to embody the Dao (the Way) and dedicate merit to all beings, thereby establishing fields of merit. With needle and thread, to sew red fruits; with strands, to create blue lotuses; the patterns containing exquisite splendor. The colors are dazzling, like the glow of the sunset; the magnificence seems to appear from nowhere; the canopy hangs as if suspended in the void. Like the fangzhu (a mythical object that collects dew) springing from the earth, surpassing the mundane and ascending to the heavens. This year is Tigra (a term related to time), and the season is early spring. Following the imperial decree, a Buddhist temple is built. The ten celestial bodies gather, the eight auspicious seats are adorned with clouds, the gentle breeze carries the elegant Sanskrit chants, and the hall is filled with precious incense. May this grand foundation and glorious enterprise last forever.

His Majesty, in his leisure time from governing, often indulges in the arts. He explores the hidden texts within the Kong wall (referring to texts hidden in Confucius's wall), and studies the teachings on the Stone Classics. He draws lessons from the past deeds of hundreds of kings and examines the tenets of the three religions (Confucianism, Buddhism, and Taoism). He believes that if words do not touch upon emptiness (sunyata), matters will ultimately be confined to existence (bhava). Upon careful examination of the true essence of the spirit, nothing is more suitable for cultivating the mind and benefiting the world than the teachings of Shakyamuni (Buddha). Considering the medicinal value of the Dharma (Buddhist teachings), he intends to promote its circulation. Thus, there is a Tripitaka Master (a monk proficient in Sutra, Vinaya, and Shastra) from Central India, originally of the Kshatriya (warrior caste) lineage. The Kshatriya's name is Paramartha (波羅頗迦羅密多羅), which in the Tang language means 'Clear Knowledge'. He had long heard that the Tang Dynasty was promoting Mahayana Buddhism, so he traveled far and wide, crossing the Pamir Mountains (蔥嶺) to visit this sacred land. In the fourth month of the first year of the Zhenguan era (貞觀元年) (Tang Taizong's reign), he personally brought Sanskrit Buddhist scriptures to the capital. In the past, Gaozong (商朝君主) dreamed in Fuyan (傅巖), and now my dynasty's imperial way is flourishing, and auspicious stars appear in the countryside. The Master's knowledge is profound and insightful, and his demeanor is lofty and deep. The texts compiled by the five hundred Arhats (羅漢) and the principles explained by the eighty-four thousand Dharma gates. Since Dharmaraksa (法蘭) came to the Han Dynasty and Sanghavarman (僧會) traveled to the Wu Kingdom, the translation of Buddhist scriptures has continued, but there are always some things that are not understood. The Master can explain the causes and consequences in detail and explore the similarities and differences. Even the various internal theories and the different attachments of externalists are all thoroughly understood by him, and explaining them is as clear as pointing to the palm of one's hand. As a result, in the debate at Chenghua Hall (承華殿), he solemnly explained the meaning of the Buddhist scriptures, and was especially appreciated by the Emperor, who kept it deeply in his heart. In the spring of that year, an edict was issued to Paramartha (波頗三藏) and others, allowing them to translate the Prajnapradipa-tika (般若燈論) and the Mahavibhasa (大莊嚴論) at the Shengguang Monastery (勝光伽藍). Fang Xuanling (房玄齡), Duke of Wei (䢴國公), Shangshu Zuo Puye (尚書左僕射), and Du Zhenglun (杜正倫), Sanqi Changshi (散騎常侍), Zuo Shuzi (左庶子), and Zhanshi (詹事), were ordered to select nineteen virtuous individuals. Xiao Jing (蕭璟), the Earl of Lanling (蘭陵男), Guanglu Daifu (光祿大夫), and Taifu Qing (太府卿), served as the imperial envoy (敕使).

。檢校百司供給四事豐厚。琳又預充執筆。乃為序曰。般若燈論。梵本有六千餘偈。摩伽陀國種姓大士婆毗薛迦菩薩。唐言分別明之所作也。始夫萬物非有一心如幻。心如幻故雖動而恒寂。物非有故雖起而無生。是以聖人說如幻之心。鑒非有之物。了物非物則物物性空。知心無心則心心體寂。達觀之士。得其會歸而忘其所寄。於是分別戲論。不待遣而自除。無得觀門。弗假修而已入。蕩蕩焉不在不離無住無依者也。佛滅度后七百年間。有出家菩薩。厥名龍樹。深達實相得無生忍。為報佛恩開演中論。付法藏云。其人于像法中。然正法炬折邪見幢。外國傳云。智慧日已頹。斯人今再曜。世昏寢已久。斯人寤令覺中論凡五師註釋。分別明菩薩即一人也。此菩薩多聞總持智深志固。以本願力不捨群生。住修羅宮待見彌勒。屬以去聖時遠眾論紛然。致令雪山採藥多收毒草。深水求珠競持瓦礫。誠恐一理不窮反增邪見。一言不盡翻起異端。乃纘述龍樹偈文。為茲般若燈論。其為論也。訶斥內外讚揚真俗。窮無生理究實相源。照無不寂寄名般若。執無不破喻曰明燈。蓋方廣之中心。諸佛之行處矣。嗟乎后之學者。便息百城之遊。永無五失之謬。論凡二十七品。為十五卷。若內人立義皆標人名。無名者例稱自部。若外人立義亦標人名

【現代漢語翻譯】現代漢語譯本：檢查各部門的供給，四事供養非常豐厚。我（琳）又參與負責執筆。於是寫了序言說：『《般若燈論》，梵文字有六千多偈頌，是摩伽陀國（Magadha，古印度王國名）種姓大士婆毗薛迦菩薩（Bhaviveka，又作清辨，古印度論師名），也就是唐言「分別明」所作。起初，萬物並非真實存在，一心如幻。心如幻象，所以雖然變動卻恒常寂靜；物不是真實存在，所以雖然生起卻沒有真正的產生。因此聖人說如幻的心，照見非真實存在的萬物。瞭解萬物非真，那麼萬物的自性本空；知道心無自性，那麼心體的本性寂靜。通達觀照的人，得到萬法歸一的真諦而忘卻寄託之處。於是分別戲論，不用去除而自然消除；無所得的觀門，不用修習而自然進入。浩蕩無邊，不即不離，無所住著，無所依賴。佛陀滅度后七百年間，有一位出家菩薩，名叫龍樹（Nagarjuna，大乘佛教創始人之一）。他深刻通達實相，證得無生法忍。爲了報答佛恩，開演《中論》。《付法藏傳》記載，此人在像法時期，燃起正法炬火，摧折邪見之幢。外國流傳，智慧的太陽已經衰落，這個人如今再次照耀；世人昏睡已經很久，這個人使他們覺醒。《中論》共有五位論師註釋，分別明菩薩就是其中一人。這位菩薩博學多聞，總持一切法，智慧深邃，志向堅定。以本願力不捨棄眾生，住在修羅宮等待彌勒佛（Maitreya，未來佛）降生。因為距離聖人時代久遠，各種論點紛繁雜亂，導致像在雪山採藥卻多采到毒草，在深水求珠卻競相拿著瓦礫。實在擔心對一個道理不能徹底理解反而增加邪見，一句話沒有說完反而引起異端。於是纂述龍樹菩薩的偈文，寫成這部《般若燈論》。這部論典，訶斥外道和內道，讚揚真諦和俗諦，窮盡無生的道理，探究實相的根源。照亮一切無不寂靜，寄名為般若（Prajna，智慧）。執著之處無不破除，比喻為明燈。是方廣經典的中心，諸佛修行的處所啊！希望後來的學者，停止百城遊歷的徒勞，永遠沒有五種過失的謬誤。《般若燈論》共有二十七品，分為十五卷。如果內道之人立論，都標明人名；沒有署名的，就按照所屬的部派來稱呼。如果外道之人立論，也標明人名。』 English version: Inspecting the supplies of all departments, the four kinds of offerings were abundant. I (Lin) also participated in drafting. Thus, I wrote the preface, saying: 『The Prajna-dipa-mulashastra (般若燈論, Treatise on the Lamp of Wisdom), the Sanskrit version has more than six thousand verses, is the work of Bhaviveka Bodhisattva (婆毗薛迦菩薩, also known as Clear Discrimination), a great noble of the Magadha (摩伽陀國, ancient Indian kingdom) lineage, which in Tang language means 'Distinguishing Clarity'. Initially, all things are not truly existent, the one mind is like an illusion. Because the mind is like an illusion, although it moves, it is eternally still; because things are not truly existent, although they arise, they have no real birth. Therefore, the sages speak of the mind as an illusion, illuminating the non-existent things. Understanding that things are not real, then the nature of all things is empty; knowing that the mind has no self-nature, then the essence of the mind is still. Those who attain profound insight, obtain the truth of the unity of all dharmas and forget the place of reliance. Thus, discriminating play ceases without being removed; the gate of no attainment is entered without cultivation. Vast and boundless, neither near nor far, without dwelling, without reliance. Seven hundred years after the Buddha's Parinirvana, there was a monastic Bodhisattva named Nagarjuna (龍樹, founder of Mahayana Buddhism). He deeply understood reality and attained the forbearance of non-origination. To repay the Buddha's kindness, he expounded the Mulamadhyamakakarika (中論, Treatise on the Middle Way). The Fu fazang zhuan (付法藏傳, Transmission of the Dharma Treasury) records that this person, in the Dharma-resembling age, ignited the torch of the true Dharma and shattered the banner of wrong views. Foreign traditions say that the sun of wisdom has declined, but this person now shines again; the world has been asleep for a long time, but this person awakens them. The Mulamadhyamakakarika has five commentators, and Bhaviveka Bodhisattva is one of them. This Bodhisattva is learned, upholds all dharmas, has profound wisdom, and firm aspirations. With the power of his original vows, he does not abandon sentient beings, residing in the Asura Palace waiting for Maitreya Buddha (彌勒, the future Buddha) to descend. Because the time is far from the age of the sages, various arguments are confused, leading to the collection of poisonous herbs when gathering medicine in the Himalayas, and the holding of tiles and pebbles when seeking pearls in deep water. I am truly afraid that failing to thoroughly understand a principle will increase wrong views, and failing to fully express a word will give rise to heterodoxy. Therefore, he compiled Nagarjuna Bodhisattva's verses and wrote this Prajna-dipa-mulashastra. This treatise criticizes external and internal paths, praises truth and convention, exhausts the principle of non-origination, and explores the source of reality. It illuminates all that is not still, and is named Prajna (般若, wisdom). It breaks through all attachments and is likened to a bright lamp. It is the center of the Vaipulya Sutras and the place where all Buddhas practice! I hope that future scholars will cease the futility of traveling to a hundred cities and never have the errors of the five losses. The Prajna-dipa-mulashastra has twenty-seven chapters, divided into fifteen volumes. If people of the internal path establish arguments, they all indicate the name of the person; those without names are referred to according to their respective schools. If people of the external path establish arguments, they also indicate the name of the person.』

【English Translation】 English version: Inspecting the supplies of all departments, the four kinds of offerings were abundant. I (Lin) also participated in drafting. Thus, I wrote the preface, saying: 『The Prajna-dipa-mulashastra (般若燈論, Treatise on the Lamp of Wisdom), the Sanskrit version has more than six thousand verses, is the work of Bhaviveka Bodhisattva (婆毗薛迦菩薩, also known as Clear Discrimination), a great noble of the Magadha (摩伽陀國, ancient Indian kingdom) lineage, which in Tang language means 'Distinguishing Clarity'. Initially, all things are not truly existent, the one mind is like an illusion. Because the mind is like an illusion, although it moves, it is eternally still; because things are not truly existent, although they arise, they have no real birth. Therefore, the sages speak of the mind as an illusion, illuminating the non-existent things. Understanding that things are not real, then the nature of all things is empty; knowing that the mind has no self-nature, then the essence of the mind is still. Those who attain profound insight, obtain the truth of the unity of all dharmas and forget the place of reliance. Thus, discriminating play ceases without being removed; the gate of no attainment is entered without cultivation. Vast and boundless, neither near nor far, without dwelling, without reliance. Seven hundred years after the Buddha's Parinirvana, there was a monastic Bodhisattva named Nagarjuna (龍樹, founder of Mahayana Buddhism). He deeply understood reality and attained the forbearance of non-origination. To repay the Buddha's kindness, he expounded the Mulamadhyamakakarika (中論, Treatise on the Middle Way). The Fu fazang zhuan (付法藏傳, Transmission of the Dharma Treasury) records that this person, in the Dharma-resembling age, ignited the torch of the true Dharma and shattered the banner of wrong views. Foreign traditions say that the sun of wisdom has declined, but this person now shines again; the world has been asleep for a long time, but this person awakens them. The Mulamadhyamakakarika has five commentators, and Bhaviveka Bodhisattva is one of them. This Bodhisattva is learned, upholds all dharmas, has profound wisdom, and firm aspirations. With the power of his original vows, he does not abandon sentient beings, residing in the Asura Palace waiting for Maitreya Buddha (彌勒, the future Buddha) to descend. Because the time is far from the age of the sages, various arguments are confused, leading to the collection of poisonous herbs when gathering medicine in the Himalayas, and the holding of tiles and pebbles when seeking pearls in deep water. I am truly afraid that failing to thoroughly understand a principle will increase wrong views, and failing to fully express a word will give rise to heterodoxy. Therefore, he compiled Nagarjuna Bodhisattva's verses and wrote this Prajna-dipa-mulashastra. This treatise criticizes external and internal paths, praises truth and convention, exhausts the principle of non-origination, and explores the source of reality. It illuminates all that is not still, and is named Prajna (般若, wisdom). It breaks through all attachments and is likened to a bright lamp. It is the center of the Vaipulya Sutras and the place where all Buddhas practice! I hope that future scholars will cease the futility of traveling to a hundred cities and never have the errors of the five losses. The Prajna-dipa-mulashastra has twenty-seven chapters, divided into fifteen volumes. If people of the internal path establish arguments, they all indicate the name of the person; those without names are referred to according to their respective schools. If people of the external path establish arguments, they also indicate the name of the person.』

。無名者例稱外人。縛解品已前慧賾執筆觀業品已后法琳執筆。於是起四年夏訖六年冬。勘定既周繕寫云畢。所司詳讀乃奏聞。敕令所司各寫十部。散付諸寺任共流通。既踵輪王十善化世。國內諸市悉斷屠行。普禁民間不許宰殺。江南之地立寨取魚。三十餘州觸處皆爾。必須破堰然乃取之。所取者比鄧林之一枝。枉死者過恒沙之億數。又降慈造悉廢除之。又屬歲阜時和海內豐稔。又度僧尼三千人諸州散配。既而德動上玄感通至聖。七難俱殄七福備臻。恩洽九垠之表。威加八極之外。其年孟冬兇奴王頡利等。並率其臣子攜其部落。襁負爭趨前後繼踵。延望闕庭傾國而至。謁天門而請命。就夷邸以餐和。不煩衛霍之師。自窮巢穴。詎假軒轅之眾。席捲逋逃。漢南無雜虜之憂。塞北罷強胡之寇。馬岸龍堆之域。既沐唐風。交河清海之濱。咸為聖土。康哉康哉。共歡于茲日。無為無事。同慶於今晨。統天立極之功。獨高前古。奉佛崇善之業超諸往賢。主上曾經戰場白刃相拒。至於登極情深厥衷。乃下敕。凡所陣場並建寺。有司供給務令周備。宇內凡置十所。嚴整可觀。又昔因避暑躬幸南山。卜此神居啟茲大壯。其地也。帶秦川之眇眇。接隴岫之蒼蒼。東觀浴日之波。西臨懸月之浦。鳳企窮奇之石。鬱律鉆天。龍盤譎詭之崖。穹

窿刺漢。豈獨巖松撥日。抑亦澗竹捎云。實四皓養德之場。蓋三秦作固之所。為太武皇帝舍而為寺。既增利見。因曰龍田。又送太武及主上等身夾纻像六軀。永鎮供養。大眾所資有司供給無勞買地不待布金。逆風和氣之香。氛氳滿院。吉祥柔滑之草。瀾漫垂階。又為穆大后。于慶善宮造慈德寺。甄叔迦寶閻浮檀金。種種莊嚴一一華麗。雖知所作希有猶言。罔極未申。六年仲夏于臺城西真安坊內。為穆大后又造弘福寺。考茲形勝襟帶市朝爰命鳧人開基締構。甫移銀榜即此金園。法侶摩肩朝貴延首。其地則高墉負墎。羅百雉而紆徐。層城結隅。峻九重而延袤。於是廣辟寶坊備諸輪奐。瞻星測景置臬衡繩。王舄垂暉金鋪曜彩。長廊中宿反宇干霄。浮柱繡栭上圖雲氣。飛軒鏤檻下帶虹霓。影塔儼其相望。經臺郁其並架。罄丹青之矩矱。殫藻繢之瑰奇。妙極天仙思窮神鬼。金盤承露。比玉樹于甘泉。寶鐸和風。狀瓊林于安養。疏鐘夜徹清梵朝楊。韻合魚山響符龍木。靈異之所棲托。定慧之所依憑。了義息心於是乎在。◎

◎魏大丞相渤海王

神氣精靈。天姿秀異。德備文武。藝兼禮樂。圭璋社稷之器。廊廟柱石之才。實有王佐之風。咸稱靜亂之託。至於歸心服道。獨超名輩。不吝象馬。無愛珠璣。于定國寺興建寶塔

【現代漢語翻譯】現代漢語譯本：窿刺漢（地名）。豈止是巖石上的松樹撥開太陽，而且是山澗的竹子觸及雲霄。這裡確實是四皓（商山四皓，指秦末漢初的四位著名隱士）修養品德的地方，也是三秦（指古代關中地區）建立穩固基業的所在。太武皇帝（北魏太武帝拓跋燾）舍宅為寺，既增加了利見（指《周易》中的卦象，象徵吉祥），因此命名為龍田（寺名）。又送了太武皇帝和主上（指當時的皇帝）等身夾纻像六尊，永遠鎮守供養。大眾所需的物資由有司供給，無需勞民買地，也不用等待布金（指佛教中的一種供養方式）。逆風也帶來和諧的氣息，香氣瀰漫整個寺院。吉祥柔滑的草，蔓延垂落在臺階下。又為穆大后（指北魏文成帝的皇后馮氏），在慶善宮建造慈德寺。使用甄叔迦寶（一種紅色寶石）和閻浮檀金（一種黃金）等種種珍貴材料裝飾，每一處都華麗無比。雖然知道所作的已經非常稀有，但仍然覺得功德無邊，難以表達。六年仲夏，在臺城西邊的真安坊內，為穆大后又建造了弘福寺。考察這裡的地形，襟帶（像衣襟和腰帶一樣環繞）著市朝（指城市和朝廷），於是命令工匠開工建造。剛剛移來銀榜（指寺廟的匾額），這裡就成了金色的園林。僧侶們摩肩接踵，朝廷貴族們引頸觀望。這塊地方地勢高聳，背靠城墻，像百雉（古代城墻的計量單位）一樣曲折綿長，層層城樓連線著角落，高聳入雲，延綿不絕。於是廣泛開闢寶坊（指寺廟），具備各種輪奐（指建築物的高大華美）。瞻仰星辰，測量日影，設定臬衡繩墨（指測量工具）。王舄（指王侯的鞋子）垂下光輝，金鋪（指門上的金屬裝飾）閃耀光彩。長廊中宿（指長廊的中間部分），反宇（指屋檐反曲向上）高聳入雲。浮柱（指雕花的柱子）繡栭（指柱頭上承托梁枋的方木），上面繪著雲氣。飛軒（指飛檐）鏤檻（指雕花的欄桿），下面帶著虹霓。影塔（指佛塔的影子）儼然相對，經臺（指藏經的樓臺）鬱鬱蔥蔥地並排而立。用盡了丹青的法度，竭盡了藻繢（指華麗的彩繪）的瑰麗奇特。精妙到了極點，天仙也難以想像，窮盡了神鬼的智慧。金盤承接露水，可以比作甘泉宮的玉樹。寶鐸（指掛在塔上的鈴鐺）和著風聲，就像安養凈土的瓊林。稀疏的鐘聲在夜晚傳徹，清凈的梵音在早晨宣揚。韻律與魚山（相傳曹植在此地創作佛教音樂）相合，聲響與龍木（指龍樹菩薩，佛教的重要人物）相符。這裡是靈異之物棲息的地方，是禪定和智慧所依憑的地方。領悟真諦，止息妄念，就在這裡。魏大丞相渤海王（指北魏的大丞相，封為渤海王的人）神氣精靈，天資秀異。德行具備文武，才藝兼通禮樂。是國家社稷的棟樑之材，是朝廷的柱石之才。確實具有輔佐君王的才能，大家都稱讚他有安定亂世的重任。至於歸心向佛，信奉佛道，更是超越了同輩。不吝惜象牙和駿馬，不愛惜珍珠和美玉。在定國寺興建寶塔。

【English Translation】 English version: Longci Han (place name). Not only do the pines on the rocks pierce the sun, but also the bamboos in the mountain streams touch the clouds. This is indeed the place where the Four Hao (Four Whiteheads of Mount Shang, referring to four famous hermits in the late Qin and early Han dynasties) cultivated their virtues, and also the place where the Three Qin (referring to the ancient Guanzhong area) established a solid foundation. Emperor Taiwu (Emperor Taiwu of Northern Wei, Tuoba Tao) donated his residence to build a temple, which increased the auspiciousness of 'Li Jian' (a hexagram in the 'Book of Changes', symbolizing auspiciousness), hence it was named Longtian (temple name). He also sent six life-size statues of Emperor Taiwu and the current emperor made of 'jia zhu' (a kind of sculpture technique), to be enshrined and worshiped forever. The materials needed by the public were supplied by the government, without the need to trouble the people to buy land, nor waiting for 'bu jin' (a kind of offering in Buddhism). The fragrance of harmony against the wind filled the entire temple. The auspicious and soft grass spread and hung down the steps. Furthermore, for Empress Mu (referring to Empress Feng of Emperor Wencheng of Northern Wei), Cide Temple was built in Qingshan Palace. It was decorated with various precious materials such as 'Zhenshujia bao' (a kind of red gemstone) and 'Yanfutan jin' (a kind of gold), each place being extremely magnificent. Although it was known that what was done was very rare, it was still felt that the merits were boundless and difficult to express. In the midsummer of the sixth year, in Zhen'an Fang, west of Taicheng, Hongfu Temple was built for Empress Mu again. Examining the terrain here, it surrounds the city and the court like a collar and belt, so craftsmen were ordered to start construction. As soon as the silver plaque (referring to the temple's plaque) was moved, this place became a golden garden. Monks rubbed shoulders, and nobles of the court craned their necks to watch. The terrain of this place is high and backed by the city wall, winding and long like a hundred 'zhi' (an ancient unit of measurement for city walls), with layered city towers connecting the corners, towering into the clouds and stretching endlessly. Therefore, the temple was widely opened, with all kinds of magnificent buildings. Observing the stars and measuring the shadows of the sun, setting up measuring tools. The shoes of the king cast their brilliance, and the golden decorations on the door shone brightly. The middle part of the long corridor, with upturned eaves soaring into the sky. The floating pillars (referring to carved pillars) and embroidered 'er' (the square wood on the top of the pillar supporting the beams), with clouds painted on them. The flying eaves and carved railings, with rainbows below. The shadows of the pagodas stand facing each other, and the scripture platforms stand side by side lushly. The rules of painting are exhausted, and the splendor and uniqueness of the algae painting (referring to gorgeous paintings) are exhausted. The subtlety is extreme, and even the celestial beings can hardly imagine it, exhausting the wisdom of gods and ghosts. The golden plate holding dew can be compared to the jade tree in Ganquan Palace. The precious bells (referring to the bells hanging on the pagoda) harmonize with the sound of the wind, like the jade forest in the Pure Land of Ananda. The sparse bell sounds spread throughout the night, and the pure Brahma sounds are proclaimed in the morning. The rhythm is in harmony with Yushan (legend has it that Cao Zhi created Buddhist music here), and the sound is in harmony with Longmu (referring to Nagarjuna, an important figure in Buddhism). This is the place where spiritual things dwell, and the place where meditation and wisdom depend. Understanding the true meaning and stopping delusions are here. The Grand Chancellor of Wei, Prince of Bohai (referring to the Grand Chancellor of Northern Wei, who was enfeoffed as the Prince of Bohai) He is spirited and intelligent, with outstanding natural talents. His virtue encompasses both literary and military skills, and his talents encompass both etiquette and music. He is a pillar of the country and the cornerstone of the court. He truly has the talent to assist the monarch, and everyone praises him for having the important task of stabilizing the troubled times. As for returning to the heart to Buddhism and believing in the Buddhist path, he has surpassed his peers. He does not hesitate to use ivory and horses, and does not cherish pearls and jade. He built a pagoda in Dingguo Temple.

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魏侍中大保司徒公廣陽懿烈王　魏廣陽忠武王　魏司徒廣陽王　魏廣陽文獻王　魏相國高王　魏汝南王　魏宜都王

右七王。並敬信居懷敦崇為業。或文或武匡國匡家。葉柱石之風有廊廟之德。知空云之遽變。識蜃氣之非常。同悟己身等歸磨滅。乃迴心佛理共遵聖化。咸受八戒俱持六齋。造寺度僧設會崇善。

魏上黨王穆　魏常山王鷙

右二王。穆性和厚美形貌鷙。容貌魁杰腰帶十圍。立性方雅少言清慎。常息省闥。雖當炎暑不解衣冠。官至侍中大司馬。

魏淮陽王尉　魏河東王荀　魏東陽王丕　魏淮南王他

尉荀丕他並容貌壯偉。大耳秀眉。四十年中三長月六守齋持戒無替。於時誦維摩經。造法王寺。年耆望重負杖來朝。然丕又聲氣高朗。博記國事。問無不知。及享宴之際恒居坐。每與王公學士大德名僧研味佛理。抗音大言謂眾人曰。佛教沖洽。非儒墨者所知。

魏秦王翰

閑當世之務。盡成敗之理。近事遠謀。造次備舉。重仁行義。朝野具瞻。

魏司徒北海王詳　司牧高陽王雍

或親自本枝或地居外戚總政本之要。當神州之重。並感圓珠。慕勵已心。式光朝政敷宣治道。而虛襟佛理。崇信法橋。造像書經興立塔寺。寫一切經一十二藏。

魏彭城王勰

罄盡心力保護世宗。內外指撝至於登立。法門大啟。佛事廣興。修造伽藍。建立靈塔。

魏濟南王文若

風流寬雅。姿制閑𥙿。吐發深美。辭色淹和。時人為之頌曰。三公楚楚盡琳瑯。未若濟南備員方。至於口誦金言。心期凈王持。齋菜食。護法敬僧。無以加也。

魏安豐王延明　中山王熙

並以宗室博古學文。俱立道場齋講相續。以香汁和墨。寫華嚴經一百部。素書金字華嚴經一部。皆五香廚四寶函盛。靜夜良辰清齋行道。每放五色神光照曜臺宇。眾皆共睹倍更發心。

魏瑯瑘王誦

義綜六經。史該百氏。衣冠儀貌朝野所推。高論清風獨超時輩。弱冠聘。梁武帝奇之與語終日。梁武謂曰。昔王陵在漢。姜維相蜀。所在成名。何必本土其見禮如此。常與梁武啟必云。魏臨淮王誦。梁武亦不責之。頗以敬重為意。六齋之日恒設凈供獻佛飯僧。俸祿所資多入經像。

魏尚書令廣陽王嘉

喜慍不形。沉敏好學。仁厚至孝造次不渝。讀一切經凡得三遍。造愛敬寺以答二皇。為眾經抄一十五卷。歸心委命。志在法城。

魏陳留王虔

姿氣魁嶷。膂力絕倫。自小出家虛心慕道。其後歸俗不廢習真。雖干政事頗敦勝業。

魏齊獻武王

【現代漢語翻譯】現代漢語譯本魏彭城王勰（Xié）：竭盡心力保護世宗（指北魏孝文帝）。從朝廷內外進行指揮，直至世宗登基。大力開啟佛法之門，廣泛興盛佛事。修建伽藍（寺廟），建立靈塔。魏濟南王文若：風度翩翩，寬容文雅，姿態閒適美好。談吐深刻優美，言辭和藹可親。當時的人們為他歌頌說：『三公（指三種高官）儀表堂堂，都像美玉一樣。但都不如濟南王那樣具備完備的品格。』至於口中誦讀佛經，心中期望往生凈土，持守齋戒，素食，護持佛法，尊敬僧侶，沒有誰能超過他。魏安豐王延明，中山王熙：都以宗室的身份博覽古籍，學習文章。都建立了道場，齋戒講經相續不斷。用香汁調和墨，書寫《華嚴經》一百部。用白色的紙，金色的字書寫《華嚴經》一部。都用五香廚和四寶函盛放。在安靜的夜晚，美好的時辰，清凈齋戒，舉行佛事。每次都放出五色的神光，照耀臺宇。眾人都親眼看到，更加發心修行。魏瑯玡王誦（Sòng）：精通六經的要義，熟悉百家的歷史。衣著儀容是朝廷內外所推崇的。高深的言論，清高的風度，超越同輩。年輕時被梁武帝聘用，梁武帝對他感到驚奇，與他交談一整天。梁武帝說：『過去王陵在漢朝，姜維在蜀漢，無論在哪裡都能成就名聲。何必一定要在本土才能被禮遇呢？』梁武帝常常對他說：『魏國的臨淮王誦。』梁武帝也不責怪他，反而很敬重他。每逢六齋日，總是設定乾淨的供品，獻佛齋僧。俸祿的收入，大多用來製作經書佛像。魏尚書令廣陽王嘉：喜怒不形於色，沉穩敏銳，愛好學習。仁慈厚道，極其孝順，即使在倉促之間也不會改變。閱讀《一切經》總共三遍。建造愛敬寺來報答兩位皇帝（可能指孝文帝和宣武帝）。為大眾抄寫經書一十五卷。歸心佛法，委身於佛，志向在於佛法之城。魏陳留王虔（Qián）：姿態氣度魁梧挺拔，力氣超群。從小出家，虛心向道。之後還俗，但不廢棄修習真理。雖然參與政事，但仍然致力於殊勝的佛業。魏齊獻武王

English version Wei, Prince Xie of Pengcheng: He devoted all his heart and strength to protect Emperor Shizong (referring to Emperor Xiaowen of Northern Wei). He directed affairs both inside and outside the court until the Emperor ascended the throne. He greatly opened the gate of Dharma and widely promoted Buddhist activities. He built monasteries (Gāráma) and constructed sacred pagodas. Wei, Prince Wenruo of Jinan: He was elegant and refined, with a graceful and leisurely demeanor. His speech was profound and beautiful, and his words were gentle and amiable. People at the time praised him, saying: 'The three dukes (referring to three high-ranking officials) are all outstanding, like beautiful jade. But none can compare to the Prince of Jinan, who possesses complete virtue.' As for reciting scriptures, aspiring to be reborn in the Pure Land, observing precepts, eating vegetarian food, protecting the Dharma, and respecting monks, no one could surpass him. Wei, Prince Yanming of Anfeng, Prince Xi of Zhongshan: Both, as members of the imperial clan, were well-versed in ancient books and learned in literature. They both established monasteries, and continuously held fasts and lectures. They used fragrant juice to mix ink and wrote one hundred copies of the Avatamsaka Sutra (Huayan Jing). They wrote one copy of the Avatamsaka Sutra with gold letters on white paper. All were stored in five-fragrance kitchens and four-treasure boxes. In quiet nights and auspicious times, they observed pure fasts and performed Buddhist rituals. Each time, they emitted five-colored divine light, illuminating the terraces and buildings. All who saw it with their own eyes further resolved to cultivate. Wei, Prince Song of Langya: He thoroughly understood the essence of the Six Classics and was familiar with the history of the Hundred Schools. His attire and appearance were admired by the court and the public. His profound discussions and noble demeanor surpassed his contemporaries. In his youth, he was employed by Emperor Wu of Liang, who was amazed by him and spoke with him all day. Emperor Wu of Liang said: 'In the past, Wang Ling was in the Han Dynasty, and Jiang Wei was in the Shu Han Dynasty. They achieved fame wherever they were. Why must one be treated with respect only in their native land?' He often said to Emperor Wu of Liang: 'Song, the Prince of Linhuai of Wei.' Emperor Wu of Liang did not blame him but rather respected him. On the days of the six fasts, he always prepared clean offerings, offered food to the Buddha, and fed the monks. Most of his salary was used to create scriptures and Buddha images. Wei, Grand Secretary Guangyang Wang Jia: He did not show his joy or anger, was calm and studious. He was kind, benevolent, and extremely filial, never changing even in haste. He read the Complete Collection of Sutras (Yi Qie Jing) three times in total. He built the Aijing Temple to repay the two emperors (possibly referring to Emperor Xiaowen and Emperor Xuanwu). He copied fifteen volumes of scriptures for the public. He devoted his heart and life to the Buddha, and his aspiration was in the city of Dharma. Wei, Prince Qian of Chenliu: His appearance and bearing were tall and majestic, and his strength was unmatched. He became a monk at a young age, humbly seeking the Way. Later, he returned to secular life but did not abandon the practice of truth. Although he was involved in politics, he still devoted himself to superior Buddhist activities. Wei, King Xianwu of Qi

【English Translation】 English translation line 1 English translation line 2

思隨冥運。智與神行。恩比春天。威同夏日。坦至心於萬物。被大道於八方。修心克己。迴向正法造大悲寺。普濟群生。

魏使持節中外諸軍事齊王　魏鉅鹿王闡　魏錄尚書事彭城王韶　魏譙郡王亮　魏江夏王彝　魏臨洮王榮

並英毅挺拔。風挌超倫。而信敬法言迴向釋氏。

魏太師大司馬洛州刺史馮熙

文明皇太后之兄也。奉佛至信。于諸州建浮圖精舍。七十二所。寫一十六部一切經。常與名僧講論佛議。

魏使持節幽州刺史司徒公胡國珍

靈太后父也。唯事齋潔。自強禮拜。書經造像。起正化寺供養百僧。

魏司徒祖瑩字元珍

鐘美多福。資神積善。器局虛閑。志識開悟。口含碧雞之辯。手握雕龍之文。義府玄宗。於是乎任。

魏司空李無為

率性不群。自然行已。鉤深致遠。懷文抱質。鴻鵠將飛。便懷四海之志。驥騄方騁。已有千里之心。雖政事殷廣。常以金剛般若為業。每月六齋終身靡廢。

魏大傅昌寧王李寔

立身雅正。為人清儉。慎終令始。奉法尊師。無廢六齋。恒持五戒。

魏少保建昌公竇略

素抱伊霍之量。夙懷柱石之林。專征授律。知甲乙之狐虛。當敵制權。識風雲之向背。富而不驕。貴而無傲。敬

【現代漢語翻譯】現代漢語譯本思想隨著冥冥之中的命運運轉，智慧與神靈的執行相合。恩德堪比春天般溫暖，威嚴如同夏日般強烈。以坦誠之心對待萬物，將大道傳播於四面八方。修養心性，克制私慾，將功德迴向于正法，建造大悲寺，普遍救濟眾生。

魏使持節中外諸軍事齊王魏闡（魏國齊王）魏錄尚書事彭城王韶（魏國錄尚書事彭城王）魏譙郡王亮（魏國譙郡王）魏江夏王彝（魏國江夏王）魏臨洮王榮（魏國臨洮王）

他們都英俊剛毅，卓越不凡，對佛法充滿信心和敬意，將功德迴向于釋迦牟尼的教法。

魏太師大司馬洛州刺史馮熙（魏國太師、大司馬、洛州刺史）

是文明皇太后（魏文明皇后）的兄長。信仰佛教非常虔誠，在各個州建造佛塔和精舍，共七十二所。抄寫了一十六部《一切經》。經常與著名僧侶講論佛法。

魏使持節幽州刺史司徒公胡國珍（魏國使持節、幽州刺史、司徒公）

是靈太后（魏靈太后）的父親。只做齋戒潔凈之事，努力禮拜，書寫佛經，建造佛像，興建正化寺供養一百位僧人。

魏司徒祖瑩（字元珍）（魏國司徒）

聚集了美好的品德和眾多的福報，積累了精神上的修養和善良的行為。器宇軒昂，心胸開闊，志向和見識都得到了啓發。口才雄辯，文采斐然。對於義理和玄妙的宗旨，能夠勝任。

魏司空李無為（魏國司空）

率真任性，與衆不同，行為自然。能夠深入研究，追求遠大的目標，懷抱文采，保持質樸。如同鴻鵠將要高飛，便懷有四海的志向；如同駿馬奔馳，便有日行千里的雄心。即使政務繁忙，也常以《金剛般若經》為功課，每月持六齋，終身不廢。

魏大傅昌寧王李寔（魏國大傅、昌寧王）

立身端正，為人清廉節儉，始終如一，奉行佛法，尊敬師長。從不廢棄六齋，始終堅持五戒。

魏少保建昌公竇略（魏國少保、建昌公）

一向懷有伊尹、霍光的才能和氣量，早就具有如同國家棟梁之材的志向。專門負責征伐和授律，深知甲乙的虛實。當敵應變，能夠識別風雲的走向。富裕而不驕傲，顯貴而不傲慢，恭敬

【English Translation】 English version Thoughts follow the course of destiny. Wisdom aligns with the movements of the spirit. Kindness is like the warmth of spring. Majesty is like the intensity of summer. Open your heart to all things. Spread the Great Path in all directions. Cultivate the mind and restrain the self. Dedicate merit to the Right Dharma, build the Great Compassion Temple (Dabei Temple), and universally benefit all beings.

Wei Envoy Holding the Imperial Standard, Overseeing All Military Affairs Inside and Outside the Country, King of Qi, Wei Chan (King of Qi of the Wei Dynasty). Wei Recorder of the Ministry of Affairs, Prince of Pengcheng, Wei Shao (Prince of Pengcheng, Recorder of the Ministry of Affairs of the Wei Dynasty). Wei Prince of Qiao Commandery, Wei Liang (Prince of Qiao Commandery of the Wei Dynasty). Wei Prince of Jiangxia, Wei Yi (Prince of Jiangxia of the Wei Dynasty). Wei Prince of Lintao, Wei Rong (Prince of Lintao of the Wei Dynasty).

All were heroic and outstanding, with exceptional character, and with faith and reverence for the Dharma, they dedicated merit to the teachings of Shakyamuni.

Wei Grand Tutor, Grand Commandant, Governor of Luoyang, Feng Xi (Grand Tutor, Grand Commandant, Governor of Luoyang of the Wei Dynasty)

He was the brother of Empress Dowager Wenming (Empress Wenming of the Wei Dynasty). He was deeply devoted to Buddhism, building pagodas and monasteries in various provinces, totaling seventy-two. He transcribed sixteen copies of the 'Everything Sutra' (Yiqiejing). He often discussed Buddhist doctrines with famous monks.

Wei Envoy Holding the Imperial Standard, Governor of Youzhou, Duke Situ, Hu Guozhen (Envoy Holding the Imperial Standard, Governor of Youzhou, Duke Situ of the Wei Dynasty)

He was the father of Empress Dowager Ling (Empress Dowager Ling of the Wei Dynasty). He only engaged in fasting and purification. He diligently performed prostrations, wrote sutras, and created statues. He built the Zhenghua Temple to support one hundred monks.

Wei Situ, Zu Ying (Zi Yuanzhen) (Situ of the Wei Dynasty)

He gathered beautiful virtues and numerous blessings, accumulated spiritual cultivation and virtuous deeds. His demeanor was magnanimous and open, and his aspirations and knowledge were enlightened. His eloquence was like the 'Blue Rooster' (Bi Ji), and his writing was like the 'Carved Dragon' (Diao Long). He was competent in the principles of righteousness and profound doctrines.

Wei Sikong, Li Wuwei (Sikong of the Wei Dynasty)

He was genuine and unconventional, acting naturally. He could delve deeply and pursue distant goals, embracing culture and maintaining simplicity. Like a swan about to fly high, he harbored ambitions for the four seas; like a fine steed galloping, he had the ambition to travel a thousand miles. Even with extensive government affairs, he often made the 'Diamond Prajna Sutra' (Jin Gang Ban Ruo Jing) his practice, observing the six fast days every month without fail throughout his life.

Wei Grand Tutor, Prince of Channing, Li Shi (Grand Tutor, Prince of Channing of the Wei Dynasty)

He established himself with elegance and integrity, and was pure and frugal in his conduct. He was careful from beginning to end, upholding the Dharma and respecting teachers. He never abandoned the six fast days and always maintained the five precepts.

Wei Junior Guardian, Duke of Jianchang, Dou Lue (Junior Guardian, Duke of Jianchang of the Wei Dynasty)

He always possessed the talent and capacity of Yi Yin and Huo Guang, and long held the ambition to be a pillar of the state. He was dedicated to expeditions and law-giving, knowing the truth of Jia and Yi. When facing enemies, he could adapt and control the situation, recognizing the direction of the wind and clouds. He was rich without being arrogant, noble without being haughty, and respectful.

信崇重委命世雄。造靈山法雲二寺。供養二百許僧。

魏司徒高傲曹

勇氣絕群。武略超世。

魏司徒高隆之

逸氣超倫。德風可挹。

魏待中尚書令元乂

氣干宏拔。英華清煦。羽儀朝野。匡贊有聞。于岱州起法音寺。

魏右僕射大行臺慕容紹宗

聰鑒可稱。禮賢斯篤。

魏吏部尚書邢巒造普濟寺

有清規美談笑。閑莊老味詩騷。敬重大乘造像立寺。

魏驃騎大將軍儀同三司恒州刺史陸政

平直無私。守道寡慾。有長仁之操。善文雅之容。口誦維摩以為論本。時人高尚莫敢抗談。即陸載之第二子也。

魏太常卿恭侯鄭瓊

萱闌表德。琬琰為心。朝貴羽儀。人倫龜組。起凈域寺建法華堂。月別營齋。年常寫像。

魏雍州刺史韓仲詳(造韓史君寺)

簡略清通。標舉雅俗。深懷非我。

魏黃門崔陵造報恩寺

精心道藝。托志詩書。雕篆為文。斧藻成德。承風虛想。望美傾心。獨步當朝。為物稱首。而回向三寶委質四弘。于鄴城中起報恩寺。

魏幽州刺史盧令守(造通玄寺)

圭璋內潤。風飆外肅。器度淹美。神用高明。于幽州造通玄寺。供養百僧。

魏沛郡太守趙元則

稟

【現代漢語翻譯】現代漢語譯本信奉崇高使命的世間英雄，建造靈山寺（Lingshan Temple）和法雲寺（Fayun Temple）兩座寺廟，供養大約兩百位僧人。

魏司徒高傲曹勇氣超群，武略超越世俗。

魏司徒高隆之超凡脫俗，高尚的品德令人敬仰。

魏待中尚書令元乂（Yuanyi）氣度宏大，才華清新，是朝廷的典範，匡扶朝政頗有聲望。在岱州興建法音寺（Fayin Temple）。

魏右僕射大行臺慕容紹宗（Murong Shaozong）聰慧明鑑值得稱讚，禮賢下士非常真誠。

魏吏部尚書邢巒（Xing Luan）建造普濟寺（Puji Temple）有清高的品格，美好的談吐，閒適的田園情趣，以及像老子一樣的智慧和詩人的情懷。敬重佛法，建造佛像，建立寺廟。

魏驃騎大將軍儀同三司恒州刺史陸政（Lu Zheng）公正無私，遵守道義，寡慾清心。有長者的仁慈之心，善於用文雅的言辭表達。口中常誦《維摩詰經》作為談論的根本。當時的人都非常敬重他，沒有人敢與他爭辯。他就是陸載（Lu Zai）的第二個兒子。

魏太常卿恭侯鄭瓊（Zheng Qiong）像萱草一樣表達美德，像琬琰一樣純潔的心靈。是朝廷貴族的典範，是人倫道德的楷模。興建凈域寺（Jingyu Temple），建造法華堂（Fahua Hall），每月舉行齋戒，每年繪製佛像。

魏雍州刺史韓仲詳（Han Zhongxiang）(建造韓史君寺（Han Shijun Temple）) 簡樸清廉，通達事理，提倡高雅的風尚，摒棄庸俗的習氣。內心深懷『非我』的理念（即無我）。

魏黃門崔陵（Cui Ling）建造報恩寺（Baoen Temple）精心研究佛道和技藝，寄託志向于詩歌和書籍。用雕刻的文字來表達思想，用修飾來成就德行。繼承前人的風範，虛心學習，仰慕美好的事物，全心投入。在朝廷中獨樹一幟，被人們稱讚為首屈一指的人物。並將功德迴向給佛、法、僧三寶，全身心皈依四弘誓願。在鄴城中興建報恩寺。

魏幽州刺史盧令守（Lu Lingshou）(建造通玄寺（Tongxuan Temple）) 內在像美玉一樣溫潤，外在像狂風一樣肅穆。器宇軒昂，才華橫溢，神思高遠，見解明智。在幽州建造通玄寺，供養一百位僧人。

魏沛郡太守趙元則（Zhao Yuanze）稟性...

【English Translation】 English version A world hero who reveres and values important missions, built two temples, Lingshan Temple and Fayun Temple, and provided offerings to about two hundred monks.

Wei Situ Gao Aocao Courage surpasses the masses, and military strategies transcend the world.

Wei Situ Gao Longzhi Transcendent spirit surpasses all others, and virtuous character is admirable.

Wei Daizhong Shangshuling Yuan Yi His spirit and ability are grand and outstanding, and his talent is fresh and bright. He is a model for the court and the public, and his assistance to the government is well-known. He built Fayin Temple in Daizhou.

Wei Right Servant Shooting Da Xintai Murong Shaozong His intelligence and judgment are commendable, and his respect for the virtuous is sincere.

Wei Libu Shangshu Xing Luan built Puji Temple He has pure rules and beautiful conversations, leisurely pastoral tastes, and the wisdom of Laozi and the sentiments of poets. He respects Mahayana Buddhism, builds statues, and establishes temples.

Wei General of the Cavalry, with the same rank as the Three Dukes, Lu Zheng, Governor of Hengzhou He is fair and selfless, adheres to the Dao, and has few desires. He has the virtue of a benevolent elder and is good at expressing himself with elegant words. He often recites the Vimalakirti Sutra as the basis of his discussions. People at that time respected him very much, and no one dared to argue with him. He is the second son of Lu Zai.

Wei Taichangqing, Marquis Gong, Zheng Qiong Expresses virtue like daylilies, and has a heart as pure as jade. He is a model for court nobles and a paragon of human ethics. He built Jingyu Temple and Fahua Hall, held monthly fasts, and painted Buddha statues every year.

Wei Yongzhou Governor Han Zhongxiang (built Han Shijun Temple) Simple, clear, and thorough, he promotes elegant customs and abandons vulgar habits. He deeply cherishes the concept of 'non-self' (i.e., no ego).

Wei Huangmen Cui Ling built Baoen Temple He meticulously studies Buddhism and the arts, and entrusts his aspirations to poetry and books. He uses carved words to express his thoughts and uses embellishments to achieve virtue. He inherits the style of his predecessors, learns with an open mind, admires beautiful things, and devotes himself wholeheartedly. He stands out in the court and is praised as a leading figure. He dedicates his merits to the Three Jewels (Buddha, Dharma, Sangha) and wholeheartedly takes refuge in the Four Great Vows. He built Baoen Temple in Yecheng.

Wei Youzhou Governor Lu Lingshou (built Tongxuan Temple) His inner self is as gentle as jade, and his outer appearance is as solemn as a storm. He has a grand demeanor, outstanding talent, profound thoughts, and wise insights. He built Tongxuan Temple in Youzhou and provided offerings to one hundred monks.

Wei Peijun Prefect Zhao Yuanze His nature...

精辰象。資靈河嶽。幼譽擅美。弱冠馳名。信敬之志不移。檀忍之心無竭。寫經造像心未為勞。

魏河南尹武邑公李獎(造彌勒寺)

羽儀文物。冠蓋相望。守一抱真。志存安養。三長之月。必自清齋。二親諱日。達曙悲慘。造彌勒寺。供養百僧。

魏太子中庶子御史中丞陸載

載本吳人。為宋咸陽王義真行軍大都督史。后沒赫連。因即仕魏。有才調善談謔。為魏朝貴公所見稱重。而性愛虛靜。常以佛法為意。每讀眾經讚揚玄旨。末年精到經字放光。口誦法華。時感舍利。

魏衛尉卿許伯桃

有長仁之風。弘莫逆之道。崇奉正法。無替於時。

魏散騎常侍溫子升

有太沖三都之筆美子云百奏之才。錦繡忸其文章。金王慚其暉映。崇重妙法。愛樂大乘。

魏寧遠將軍侯莫陳引(造祇園寺)

本漢中山。靖王之胤。涉漢已來肇有豐國。因侯而氏。遂號陳焉。造祇園等。寺常營齋講。及施悲田。

已前並魏代時英。一期髦彥欽仰佛教者。梗概條之。

齊大丞相內外諸軍事常山王確(勛業崇美。特達超倫)

齊太尉蘭陵王長恭(聰敏絕群。朝野敬憚)

齊司徒瑯瑘王儼(翼贊皇家。光隆朝政)

齊錄尚書事長廣王湛(股肱王室

【現代漢語翻譯】現代漢語譯本精神聰慧，資質稟賦得益於山河的靈氣。年幼時就以才華美好著稱，年輕時就已聲名遠揚。虔誠敬信佛教的志向從不改變，佈施忍讓的心意沒有窮盡。書寫佛經、建造佛像，內心從不感到疲勞。

魏朝的河南尹、武邑公李獎（建造彌勒寺）

儀仗隊伍和禮儀制度完備，達官貴人絡繹不絕。堅守清靜，懷抱真理，心志在於安養。每月初一、十五必定親自齋戒。父母忌日，常常悲傷哭泣直到天亮。建造彌勒寺，供養一百位僧人。

魏朝的太子中庶子、御史中丞陸載

陸載原本是吳地人，曾擔任宋朝咸陽王劉義真的行軍大都督史。後來被北魏赫連氏俘虜，於是就在北魏做官。他很有才華，善於談笑，被魏朝的貴族公卿所看重。而且他性情虛靜，常常以佛法爲念。每次讀誦佛經，都讚揚佛法的玄妙旨意。晚年時，他書寫的經文字跡精妙到放出光芒。口中誦唸《法華經》，時常感應到舍利。

魏朝的衛尉卿許伯桃

有長者仁慈的風範，弘揚彼此信任的處世之道，崇尚信奉正法，從不懈怠。

魏朝的散騎常侍溫子升

有如班固《兩都賦》、張衡《二京賦》《西京賦》般美好的文筆，如揚雄撰寫百篇奏章般的才能。華麗的辭藻為他的文章所掩蓋，金玉般的光芒也因他的光輝而慚愧。崇尚重視玄妙的佛法，喜愛欣樂大乘佛教。

魏朝的寧遠將軍侯莫陳引（建造祇園寺）

本是漢朝中山靖王之後。自涉漢水以來，開始擁有豐國。因為被封侯而以侯為氏，於是就稱為陳氏。建造祇園寺等寺廟，經常舉辦齋戒講經活動，以及佈施給貧苦之人。

以上都是北魏時代的英才，一時俊傑，欽佩仰慕佛教的人。大致列舉這些。

齊朝的大丞相、內外諸軍事常山王高確（功勛事業崇高美好，特別傑出，超越常人）

齊朝的太尉、蘭陵王高長恭（聰明敏捷，超群絕倫，朝廷內外都敬畏忌憚）

齊朝的司徒、瑯瑘王高儼（輔佐皇家，光大朝政）

齊朝的錄尚書事、長廣王高湛（國家棟梁）

【English Translation】 English version His spirit was keen and his natural endowments benefited from the mountains and rivers. In his youth, he was known for his talent and beauty, and in his prime, he was already famous. His aspiration to sincerely believe in Buddhism never wavered, and his intention to practice generosity and forbearance was inexhaustible. Writing sutras and building Buddha statues never wearied his heart.

Li Jiang (built the Maitreya Temple), the Yin of Henan and Duke of Wuyi of the Wei Dynasty

The ceremonial guards and cultural artifacts were complete, and high-ranking officials visited in an endless stream. He upheld purity and embraced truth, with his mind set on peaceful cultivation. On the first and fifteenth of each month, he would personally observe a fast. On the death anniversaries of his parents, he would weep sadly until dawn. He built the Maitreya Temple and provided offerings to one hundred monks.

Lu Zai, the Central Secretary of the Crown Prince and the Censor-in-chief of the Wei Dynasty

Lu Zai was originally from Wu. He served as the General-in-chief of the Army for Liu Yizhen, the Prince of Xianyang of the Song Dynasty. Later, he was captured by Helian of the Northern Wei, and thus served as an official in the Northern Wei. He was talented and good at witty remarks, and was highly regarded by the nobles and dukes of the Wei court. Moreover, he was of a quiet and serene disposition, and always kept the Buddha-dharma in mind. Every time he read the sutras, he praised the profound meaning of the Buddha-dharma. In his later years, the characters he wrote in the sutras were so exquisite that they emitted light. He recited the 'Lotus Sutra' and often sensed the presence of 'sarira' (relics).

Xu Botao, the Minister of the Guards of the Wei Dynasty

He possessed the demeanor of a benevolent elder, promoted the way of mutual trust, and revered and believed in the true Dharma without ever being negligent.

Wen Zisheng, the Attendant in Ordinary of the Wei Dynasty

He had the beautiful writing of Ban Gu's 'Two Capitals Rhapsody' and Zhang Heng's 'Two Capitals Rhapsody' and 'Western Capital Rhapsody', and the talent of Yang Xiong in writing hundreds of memorials. Flowery language was overshadowed by his writing, and the brilliance of gold and jade was ashamed by his radiance. He revered and valued the profound Buddha-dharma and loved and delighted in Mahayana Buddhism.

Hou Mo Chen Yin (built the Jetavana Temple), the General of Ningyuan of the Wei Dynasty

He was originally a descendant of Prince Jing of Zhongshan of the Han Dynasty. Since crossing the Han River, he began to possess the Feng state. Because he was enfeoffed as a marquis, he took the title of marquis as his surname, and thus became known as the Chen clan. He built the Jetavana Temple and other temples, and often held fasting and sutra lectures, as well as giving alms to the poor.

The above are all the talents of the Northern Wei era, outstanding individuals of their time, who admired and revered Buddhism. These are roughly listed.

Gao Que (his meritorious achievements were lofty and beautiful, especially outstanding, surpassing ordinary people), the Grand Chancellor, General of Internal and External Military Affairs, and Prince of Changshan of the Qi Dynasty

Gao Changgong (intelligent and quick-witted, outstanding and unparalleled, feared and respected by the court and the public), the Grand Commandant and Prince of Lanling of the Qi Dynasty

Gao Yan (assisted the royal family and promoted the prosperity of the court), the Minister of Education and Prince of Langya of the Qi Dynasty

Gao Zhan (pillar of the state), the Recorder of the Affairs of the Secretariat and Prince of Changguang of the Qi Dynasty

。文武憲章)

齊大都督錄尚書事廣平王(智思超倫。操履溫直)

齊大司馬清河王亶(業行優深。風格遒遠)

齊左僕射廣寧王孝衍(識悟優遠。貞干令終)

齊侍中尚書令錄事尚書使持節都督趙州諸軍事驃騎大將軍開府儀同三司護軍將軍趙州刺史帶六州都督并州太忠正長安公晉昌王唐邕。造眾義莊嚴大寧國寺。鑄彌勒金像一軀。星氣程符。岳神效祉。屬此昌年。挺茲上德光事五君寵加八命。出陪黃屋。入履青蒲。拾遺補闕。獻可替不軍制之經。兵符之秘。國之利寶。不可示人。心膂攸歸。尸掌切密。重以刺舉秸服。督察全趙。杖節申威。下車布惠。豪右兼併。望風霜而斂手。單弱擠墜。沐雨露以息肩。金口木舌提耳指掌。衣食盈而知榮辱。禮樂覃而識忠孝。旗亭絕奇貿之貨。圓土有哀矜之識。約比食魚清侔酌水。參墟長吏畏之若神明。農墅黎民仰之如日月。加以良田居體真金在性遊戲眾法調伏諸根。聞必修行。見便隨喜。為國乃蒼生。于堯之舊都。建眾義莊嚴寺。擬大壯模。乾象測圭。表度幾筵。背陰面陽。啟寒含燠。月宮日殿晝夜齋光。奈苑蓮臺春秋異態。名僧踵武凈信連衡。令月嘉辰爭稱禮拜。又于陽平造大寧國寺。寶剎上浮。精廬遠秀。梁裁文杏柱用栴檀。黼藻相暉。朱綠交映。

【現代漢語翻譯】現代漢語譯本文武：指文臣和武將。齊大都督錄尚書事廣平王（智思超倫，操履溫直）：齊朝擔任大都督、錄尚書事的廣平王，他智慧超群，品行溫和正直。齊大司馬清河王亶（業行優深，風格遒遠）：齊朝擔任大司馬的清河王亶，他的事業和品行都非常優秀，風格高遠。齊左僕射廣寧王孝衍（識悟優遠，貞干令終）：齊朝擔任左僕射的廣寧王孝衍，他的見識和領悟力非常高遠，忠貞幹練，最終得以善終。齊侍中尚書令錄事尚書使持節都督趙州諸軍事驃騎大將軍開府儀同三司護軍將軍趙州刺史帶六州都督并州太忠正長安公晉昌王唐邕：齊朝擔任侍中、尚書令、錄事尚書、使持節都督趙州諸軍事、驃騎大將軍、開府儀同三司、護軍將軍、趙州刺史，併兼帶六州都督、并州太忠正、長安公、晉昌王的唐邕。唐邕建造了眾義莊嚴大寧國寺，鑄造了彌勒金像一軀。星象預示吉祥，山嶽神靈也顯示祥瑞。正值昌盛之年，出現了唐邕這樣具有高尚品德的人，他光耀地侍奉了五位君王，多次受到朝廷的恩寵。出則陪同皇帝出行，入則在朝廷中任職。他拾遺補闕，進獻良策，匡正缺失。軍制之經，兵符之秘，乃是國家的重要寶物，不可輕易示人。他的忠心耿耿，職責重大而密切。他還兼任刺史，考察政績，督察整個趙州。他手持符節，宣揚威嚴，下車伊始，便廣施恩惠。那些豪強兼併之徒，望見他的威嚴，便收斂了不法行為；那些弱小無助的百姓，受到他的恩澤，便得以安居樂業。他通過金口木舌（指教化），提耳指掌（指引導），使百姓衣食豐足，懂得榮辱；通過禮樂教化，使百姓明白忠孝。他禁止旗亭買賣奇貨，使圓土（指監獄）充滿哀矜之情。他節儉約束，飲食如同食魚飲水般清淡。參墟的官吏敬畏他如同神明，農田的百姓仰望他如同日月。此外，他擁有良田美宅，秉持真金般的品性，遊戲于各種佛法之中，調伏各種煩惱。聽到佛法，必定身體力行；見到善事，便隨喜讚歎。他為國家，也為百姓。在堯的舊都，建造了眾義莊嚴寺，規模宏大。他傚法乾象，測量圭表，確定寺廟的表度幾筵。寺廟背陰面陽，冬暖夏涼。月宮日殿，晝夜都充滿著齋戒的光芒；奈苑蓮臺，春秋各有不同的景象。名僧接踵而至，凈信之人絡繹不絕。在美好的日子裡，人們爭相禮拜。他又在陽平建造了大寧國寺，寶塔高聳，精舍秀麗。梁用文杏木，柱用栴檀木，色彩絢麗，硃紅和綠色交相輝映。

【English Translation】 English version Wen Wu: Refers to civil and military officials. Qi Grand Director-General, Director of the Department of State Affairs, King of Guangping (Zhi Si Chao Lun, Cao Lü Wen Zhi): The King of Guangping of the Qi Dynasty, who served as the Grand Director-General and Director of the Department of State Affairs, possessed extraordinary wisdom and a gentle and upright character. Qi Grand Marshal, King of Qinghe (Ye Xing You Shen, Feng Ge Qiu Yuan): The King of Qinghe of the Qi Dynasty, who served as the Grand Marshal, had outstanding achievements and profound character, with a lofty style. Qi Left Minister, King of Guangning (Shi Wu You Yuan, Zhen Gan Ling Zhong): The King of Guangning of the Qi Dynasty, who served as the Left Minister, had far-reaching insights and understanding, and was loyal and capable, ultimately achieving a good end. Qi Attendant, Director of the Department of State Affairs, Director of the Department of State Affairs, Envoy Holding Credentials, Director-General of the Military Affairs of Zhao Prefecture, General of the Flying Cavalry, Grand Master of Splendid Happiness with the Three Excellencies, General of the Guards, Governor of Zhao Prefecture, concurrently Governor of Six Prefectures, Grand Loyal and Upright of Bing Prefecture, Duke of Changan, King of Jinchang, Tang Yong: Tang Yong of the Qi Dynasty, who served as Attendant, Director of the Department of State Affairs, Director of the Department of State Affairs, Envoy Holding Credentials, Director-General of the Military Affairs of Zhao Prefecture, General of the Flying Cavalry, Grand Master of Splendid Happiness with the Three Excellencies, General of the Guards, Governor of Zhao Prefecture, and concurrently Governor of Six Prefectures, Grand Loyal and Upright of Bing Prefecture, Duke of Changan, King of Jinchang. Tang Yong built the Great Ningguo Temple with numerous charitable estates and cast a golden statue of Maitreya. The stars foretold auspiciousness, and the mountain gods also displayed auspicious signs. In this prosperous year, a person with noble virtues like Tang Yong appeared, gloriously serving five emperors and receiving numerous favors from the court. When he went out, he accompanied the emperor; when he entered, he served in the court. He picked up omissions and filled vacancies, offered good advice, and corrected deficiencies. The principles of military systems and the secrets of military talismans are important treasures of the country and should not be easily shown to others. His loyalty was unwavering, and his duties were important and closely guarded. He also served as the governor, examining political achievements and supervising the entire Zhao Prefecture. He held the talisman, proclaimed his authority, and upon arriving, he bestowed grace. Those powerful and acquisitive people, seeing his authority, restrained their illegal activities; those weak and helpless people, receiving his grace, were able to live in peace. He used 'golden mouth and wooden tongue' (referring to education) and 'lifting ears and pointing fingers' (referring to guidance) to make the people have sufficient food and clothing and understand honor and disgrace; through ritual and music education, he made the people understand loyalty and filial piety. He prohibited the trading of rare goods in Qiting, filling the prisons with compassion. He was frugal and restrained, eating and drinking as plainly as eating fish and drinking water. The officials of Canxu revered him as a god, and the people of the farmlands looked up to him as the sun and moon. In addition, he possessed good fields and residences, maintained a golden character, played in various Buddhist practices, and tamed various afflictions. Upon hearing the Dharma, he would definitely practice it; upon seeing good deeds, he would rejoice and praise them. He was for the country and also for the people. In the old capital of Yao, he built the Zhuangyan Temple with numerous charitable estates, with a grand scale. He emulated the celestial phenomena, measured the guibiao, and determined the table degrees of the temple. The temple faced south and had shade on the back, warm in winter and cool in summer. The moon palace and sun palace were filled with the light of fasting day and night; the lotus platform of the Nai Garden had different appearances in spring and autumn. Famous monks came one after another, and people of pure faith came in droves. On auspicious days, people competed to worship. He also built the Great Ningguo Temple in Yangping, with towering pagodas and beautiful monasteries. The beams were made of fragrant apricot wood, and the pillars were made of sandalwood, with splendid colors, vermilion and green intertwined.

又鑄彌勒金像一軀。合光七尺。白石丈八像二軀。並一切經三千餘卷。修治故像一萬許軀。

齊右丞相咸陽王斛律明月(勇氣無前。抱節彌勁)

齊左丞相平原王段孝先(恪勤政事。允副朝委)

齊錄尚書事淮南王和士開(篤敏勤恪奉法自強)

齊太常清河王高岳(勇干清美)

齊太宰章武王庫狄千秋(猛毅恭順)

齊侍中秦王高彥歸(泛愛優美)

齊侍中尚書令元羅。才名之士。王元景邢子才等咸為賓客。然為性儉素。恂恂接物。崇敬三寶欽尚四弘。於法喜寺興建七層浮圖磚塔。至於盡心以匡聖主。修已以圖永安。則上寧于君。下保於己。蓋人倫之水鏡。天下之楷模。

齊尚書令高肇(造閑居尼寺)　齊太尉彭樂(仁厚著美)　齊司徒潘相(尚仁貴義)　齊司空司馬子如(學業清美介節峻舉)

齊光祿大夫尚書僕射楊遵彥

識懷溫敏。風儀遒逸。早標玉潤。夙擅金聲。而文綜九功。武苞七德。振天下之美譽。感海內之歡心。文宣高視於上京。僕射總知於時務。鼓腹擊壤人無怨聲。十年之中齊國大治。匡合之力楊公有焉。而博涉內外。兼閑孔釋。仁祠櫛比。列剎相望。法眾連衡。士女迴向。護持在意。民具邇瞻。

齊少傅尚書僕射魏牧

【現代漢語翻譯】現代漢語譯本又鑄造了一尊彌勒佛金像，連光環高七尺。還有兩尊白石像，高一丈八尺。以及一切經書三千餘卷。修繕舊佛像一萬多尊。

北齊右丞相咸陽王斛律明月（勇氣無前，堅守節操）。

北齊左丞相平原王段孝先（勤勉政事，確實能擔當朝廷的重任）。

北齊錄尚書事淮南王和士開（誠實聰敏，勤奮恭敬，奉公守法，自強不息）。

北齊太常清河王高岳（勇敢幹練，清廉美好）。

北齊太宰章武王庫狄千秋（勇猛剛毅，恭敬順從）。

北齊侍中秦王高彥歸（博愛寬厚，美好）。

北齊侍中、尚書令元羅，是位才華橫溢之士。王元景、邢子才等人都以做他的賓客為榮。然而他天性節儉樸素，待人謙遜有禮。崇敬三寶，欽佩四弘誓願。在法喜寺興建七層磚塔。他竭盡全力匡扶聖主，修身養性以圖永久安寧，對上能使君王安寧，對下能保全自身。堪稱人倫的典範，天下的楷模。

北齊尚書令高肇（建造閑居尼寺）。北齊太尉彭樂（仁慈善良，名聲美好）。北齊司徒潘相（崇尚仁義）。北齊司空司馬子如（學業精深，品行清高美好，氣節高峻）。

北齊光祿大夫、尚書僕射楊遵彥

見識淵博，性情溫和敏銳，風度儀表瀟灑飄逸。早年就以品德高潔而聞名，很早就享有盛譽。他文能治理國家，武能安邦定國。贏得了天下美好的讚譽，感動了全國人民的歡心。文宣帝在高京對他非常器重，楊遵彥總管當時的政務。百姓安居樂業，沒有怨言。北齊十年大治，楊遵彥的匡扶之功不可沒。他廣泛涉獵儒家和佛家的經典，興建的寺廟和佛寺比比皆是，僧侶和信徒絡繹不絕。他盡心盡力地護持佛法，百姓都敬仰他。

北齊少傅、尚書僕射魏牧

【English Translation】 English version Furthermore, a golden statue of Maitreya (the future Buddha) was cast, measuring seven chi (a unit of length) including the halo. Additionally, two white stone statues, each eighteen chi tall, were created. Moreover, over three thousand scrolls of various scriptures were collected. Approximately ten thousand old statues were repaired.

Hulü Mingyue (斛律明月), the Right Chancellor of Qi and the Prince of Xianyang (咸陽王): Known for his unparalleled courage and unwavering integrity.

Duan Xiaoxian (段孝先), the Left Chancellor of Qi and the Prince of Pingyuan (平原王): Diligent in governance and truly capable of fulfilling the court's responsibilities.

He Shikai (和士開), who recorded matters of the Ministry of State of Qi and the Prince of Huainan (淮南王): Sincere, intelligent, diligent, respectful, law-abiding, and self-improving.

Gao Yue (高岳), the Grand Master of Ceremonies of Qi and the Prince of Qinghe (清河王): Brave, capable, upright, and virtuous.

Kudi Qianqiu (庫狄千秋), the Grand Tutor of Qi and the Prince of Zhangwu (章武王): Fierce, resolute, respectful, and obedient.

Gao Yanguai (高彥歸), the Attendant-in-Ordinary of Qi and the Prince of Qin (秦王): Universally loving and exceptionally virtuous.

Yuan Luo (元羅), the Attendant-in-Ordinary and Minister of the Imperial Secretariat of Qi, was a man of great talent and reputation. Wang Yuanjing (王元景), Xing Zicai (邢子才), and others were honored to be his guests. However, he was naturally frugal and simple, treating others with humility and respect. He revered the Three Jewels (Buddha, Dharma, Sangha) and admired the Four Great Vows (of a Bodhisattva). He built a seven-story brick pagoda at the Faxi Temple (法喜寺). He devoted himself to supporting the holy ruler and cultivating himself for lasting peace, bringing tranquility to the ruler above and ensuring his own well-being below. He was truly a model of human ethics and an example for the world.

Gao Zhao (高肇), the Minister of the Imperial Secretariat of Qi (built the Xianju Nunnery (閑居尼寺)). Peng Le (彭樂), the Grand Commandant of Qi (benevolent and virtuous, with a good reputation). Pan Xiang (潘相), the Minister of Education of Qi (esteemed benevolence and valued righteousness). Sima Ziru (司馬子如), the Minister of Works of Qi (profound scholarship, upright and virtuous character, and lofty integrity).

Yang Zunyan (楊遵彥), the Grand Master of the Palace of Qi and Vice President of the Department of State Affairs.

He possessed broad knowledge, a gentle and keen temperament, and an elegant demeanor. He was known for his jade-like virtue from an early age and quickly gained a reputation for his golden voice. He was skilled in both civil and military affairs, possessing the nine virtues of governance and the seven virtues of warfare. He earned the praise of the world and won the hearts of the people. Emperor Wenxuan (文宣帝) highly regarded him in the capital, and Yang Zunyan oversaw the affairs of the time. The people lived in peace and prosperity, without complaint. The great governance of Qi during those ten years was due in no small part to Yang Zunyan's efforts. He was well-versed in both Confucian and Buddhist classics, and temples and monasteries were built in great numbers. Monks and nuns were numerous, and men and women turned to the Dharma. He devoted himself to protecting the Dharma, and the people looked up to him with respect.

Wei Mu (魏牧), the Junior Tutor and Vice President of the Department of State Affairs of Qi.

備閑禮樂。總緝彝倫。深達苦空。尊重正法。學該馬鄭。才蓋應劉。

齊光祿大夫尚書僕射崔纖

才膺佐命。寵亞二南。蓋朝廷具瞻。人倫勢望。兼信佛法。大建福田。樂與名僧高談至理書經。造像修補伽藍。

齊右僕射崔季舒(物望清高羽儀當世)　齊左僕射燕子敬(奉上接下守法自強)　齊僕射趙彥深(仁厚清恪)　齊侍中斛律孝卿(義勇蓋世)　齊侍中斛斯文若(清儉峻恪)　齊侍中徐之才(德風遵舉)　齊侍中高正德(倫約不渝)　齊七兵尚書王元景(清通夙著)　齊太常卿崔昂(篤義尚仁朝望名族)　齊散騎常侍劉逖(學該七略。才顯四門)　齊衛尉卿杜弼(志節可稱。言行惟允)　齊殿中尚書邢子才(絢彩流光。奇文蓋世)　齊秘書監祖孝徴(學業優贍才藻映俗)　齊尚書左丞封孝琰(清飆峻遠。時望所先)　齊使持節平南將軍仁州刺史金紫光祿大夫安康侯樊儒造竹林拔苦等二寺

體調凝邃。理識清明。精誠壯志莫與為儔。于廬州造竹林寺。在仁州造拔苦寺。造像書經年別不替。

右齊世英賢北朝俊逸。並學通今古解貫玄儒。而深信釋門洞明因果。手披玉軸口誦金言其眾也。如草木之依大地。其覆也。猶鱗介之泛長川。至於白屋農夫無名老叟。薄知希向少發信心者。不可

【現代漢語翻譯】現代漢語譯本：備有閑暇的禮樂，總括整理人倫綱常。深刻通達苦空之理，尊重正法。學識淵博，可比馬融、鄭玄，才華橫溢，堪比應璩、劉楨。

齊光祿大夫、尚書僕射崔纖

才華足以擔當輔佐君王的重任，恩寵之盛僅次於周公、召公。堪稱朝廷所仰望的人物，人倫中的翹楚。兼信佛法，廣建福田。喜好與名僧高談至深的佛理和儒家經典，建造佛像，修繕寺廟。

齊右僕射崔季舒（品德高尚，儀表出衆，為世人所敬仰）齊左僕射燕子敬（對上恭敬，對下關懷，遵守法度，自強不息）齊僕射趙彥深（仁慈寬厚，清廉恭謹）齊侍中斛律孝卿（忠義勇敢，舉世無雙）齊侍中斛斯文若（清廉節儉，嚴謹恭敬）齊侍中徐之才（德行高尚，為世人所效仿）齊侍中高正德（倫理道德，始終不渝）齊七兵尚書王元景（清廉通達，素有盛名）齊太常卿崔昂（忠厚講義氣，崇尚仁德，為朝廷所仰望的名門望族）齊散騎常侍劉逖（學識淵博，精通各種學術，才華出衆）齊衛尉卿杜弼（志向和節操值得稱讚，言行符合道義）齊殿中尚書邢子才（文采華麗，光彩照人，文章奇特，舉世無雙）齊秘書監祖孝徴（學業優秀，知識淵博，才華橫溢，光彩照人）齊尚書左丞封孝琰（品格高尚，氣度不凡，為世人所推崇）齊使持節、平南將軍、仁州刺史、金紫光祿大夫、安康侯樊儒建造竹林寺、拔苦寺等兩座寺廟。

體性沉靜深邃，理智見識清明。精誠的壯志無人能比。在廬州建造竹林寺，在仁州建造拔苦寺。塑造佛像，書寫佛經，每年都不間斷。

右列這些是北齊時代的英才俊傑，他們都學通古今，精通玄學和儒學，並且深信佛法，洞明因果報應。他們手捧佛經，口誦佛言，其人數之多，就像草木依附大地，魚鱗覆蓋長河。至於那些地位低微的農夫和默默無聞的老人，略微知道一些佛法，稍微發了一點信心的，就數不清了。

【English Translation】 English version: Possessing leisurely rites and music, comprehensively compiling and organizing the ethical principles. Profoundly understanding the suffering and emptiness, respecting the true Dharma. With learning comparable to Ma Rong (a famous scholar of the Eastern Han Dynasty) and Zheng Xuan (another famous scholar of the Eastern Han Dynasty), and talent surpassing Ying Qu (a writer of the Three Kingdoms period) and Liu Zhen (another writer of the Three Kingdoms period).

Cui Qian, Grand Master of的光祿 (Guanglu) and Vice Director of the Department of State Affairs during the Qi Dynasty.

His talent was sufficient to undertake the important task of assisting the ruler, and his favor was second only to the Duke of Zhou (a revered figure in Chinese history) and Duke of Shao (another revered figure in Chinese history). He was a person looked up to by the court and a leader among men. He also believed in Buddhism and built many fields of merit. He enjoyed discussing profound principles of Buddhism and Confucian classics with famous monks, building Buddha statues, and repairing monasteries (伽藍, qielan).

Cui Jishu, Vice Director of the Right (右僕射, You puye) during the Qi Dynasty (His virtue was noble and his appearance was outstanding, admired by the world) Yan Zijing, Vice Director of the Left (左僕射, Zuo puye) during the Qi Dynasty (Respectful to superiors, caring for subordinates, law-abiding, and self-improving) Zhao Yanshen, Director of the Department of State Affairs (僕射, Puye) during the Qi Dynasty (Benevolent, kind, honest, and respectful) Hulü Xiaoqing, Attendant in the Palace (侍中, Shizhong) during the Qi Dynasty (Righteous, brave, and unparalleled in the world) Husi Wenruo, Attendant in the Palace (侍中, Shizhong) during the Qi Dynasty (Honest, frugal, strict, and respectful) Xu Zhicai, Attendant in the Palace (侍中, Shizhong) during the Qi Dynasty (Virtuous and respected by the world) Gao Zhengde, Attendant in the Palace (侍中, Shizhong) during the Qi Dynasty (Ethical principles, unwavering) Wang Yuanjing, Minister of the Seven Military Affairs (七兵尚書, Qibing shangshu) during the Qi Dynasty (Honest, knowledgeable, and renowned) Cui Ang, Minister of the Court of Imperial Sacrifices (太常卿, Taichang qing) during the Qi Dynasty (Loyal, righteous, benevolent, and a respected noble family) Liu Ti, Palace Attendant (散騎常侍, Sanqi changshi) during the Qi Dynasty (Learned and talented) Du Bi, Commandant of the Guards (衛尉卿, Weiwei qing) during the Qi Dynasty (His aspirations and integrity are commendable, and his words and actions are appropriate) Xing Zicai, Director of the Palace Library (殿中尚書, Dianzhong shangshu) during the Qi Dynasty (Brilliant and talented) Zu Xiaozheng, Director of the Imperial Secretariat (秘書監, Mishu jian) during the Qi Dynasty (Learned and talented) Feng Xiaoyan, Vice Director of the Department of State Affairs (尚書左丞, Shangshu zuocheng) during the Qi Dynasty (Noble and respected) Fan Ru, General Who Pacifies the South (平南將軍, Pingnan jiangjun), Governor of Ren Prefecture (仁州刺史, Renzhou cishi), Grand Master of Gold and Purple (金紫光祿大夫, Jinzi guanglu dafu), and Marquis of Ankang (安康侯, Ankang hou), built the Zhulin Temple (竹林寺) and Baku Temple (拔苦寺) and other two temples.

His nature was calm and profound, and his understanding was clear and bright. His sincere and lofty aspirations were unmatched. He built the Zhulin Temple in Luzhou and the Baku Temple in Renzhou. He made Buddha statues and wrote Buddhist scriptures every year without fail.

The above are the talents and elites of the Northern Qi Dynasty, all of whom were well-versed in ancient and modern knowledge, and proficient in metaphysics and Confucianism. They deeply believed in Buddhism and understood the law of cause and effect. They held Buddhist scriptures in their hands and recited Buddhist teachings, their numbers being like plants relying on the earth and scales covering a long river. As for the humble farmers and unknown old men, those who knew a little about Buddhism and had a little faith were countless.

稱紀。胡得措言。所以福祐於四生慶流於三。世允仁允恕及子及孫。其能行之德。無不至也。

周柱國襄州總管衛王(造鳳林寺)

殖眾德本。于襄州修造上鳳林寺。憑危跨谷接棟連雲。香閣禪龕依巖架𡵒。佛事嚴整殿宇光華。月入秋窗。風生夏戶忘憂滿院。長樂盈階。竹聳茅檐。松橫石砌。奇峰亙日。迥樹參天。寓目開心。自然忘返。

周柱國益州總管趙王(造慧眼寺)

歸命仁祠。左益州造慧眼寺。重門跨迥飛閣連雲。鳥跂龍盤。鳳翔鱗接。窗開神女之電梁映美人之虹。檐四注而傍臨階三休而直上。金繩界道。仍圖忉利之園。露幔垂階。即寫由干之地。三春令月。八節嘉辰。士女信心都鄙豪俠。委質迴向頂禮歸依。

周柱國雍州刺史齊王(造安居寺)

周太師大蒙宰柱國大將軍晉國公宇文讓(造會同等寺)

晉公地屬文昭名高王陜。納四履之苞茅。專五侯之徵伐。周文作輔庶績咸熙。皋繇為謨天下無事。社稷由其建立。朝廷賴其銓衡。而篤信不群迴向無比。興隆像教創製仁祠。凡造法王彌勒陟屺會同等五寺。湯沐撤俸。不費水衡之財。郡國減租。無勞泛舟之役。濆陰寶鼎之地。安邑紫殿之基。園開長者之金。泉涌沙門之錫。盡大秦之木難傾日南之火齊。制窮雕匠。不

【現代漢語翻譯】現代漢語譯本：稱量紀律（稱紀）。為何要胡亂措辭？因此福澤庇佑四生，喜慶流傳於三世。確實是既仁愛又寬恕，恩澤及於子孫。能夠實行這些德行，沒有不能達到的。

周朝柱國、襄州總管衛王（建造鳳林寺）

廣植眾多功德之本，在襄州修建上鳳林寺。依憑高聳地勢，跨越山谷，連線屋棟，直達雲霄。香閣禪房，依傍巖石，架設在山崖之上。佛事莊嚴整肅，殿宇光彩華麗。明月照入秋天的窗戶，清風吹進夏天的門戶，忘卻憂愁充滿庭院，長久的快樂盈滿臺階。竹子高聳于茅草屋檐，松樹橫斜于石砌小路。奇特的山峰綿延不斷，高大的樹木直插雲天。映入眼簾，令人心情舒暢，自然而然地流連忘返。

周朝柱國、益州總管趙王（建造慧眼寺）

歸命于仁慈的寺廟，在益州建造慧眼寺。重重門樓跨越遙遠，飛檐樓閣連線雲端。如同鳥兒踮腳，蛟龍盤繞，鳳凰飛翔，魚鱗相接。窗戶打開，如同神女的閃電，屋樑映照，如同美人的彩虹。屋檐四面流水，傍依著寺廟，臺階三層轉折，筆直向上。用金繩劃分道路，描繪忉利天（忉利：佛教用語，欲界六天之一，帝釋天所居之處）的園林。露天的帷幔垂掛在臺階上，描繪由干（由干：不確定，可能指某種植物或地點）的土地。三春美好的月份，八節吉祥的時刻，士人女子充滿信心，城裡鄉下豪紳俠客，都獻出自己，迴向佛法，頂禮膜拜，皈依佛門。

周朝柱國、雍州刺史齊王（建造安居寺）

周太師、大蒙宰、柱國大將軍、晉國公宇文讓（建造會同等寺）

晉國公的封地屬於文昭，名聲高於王陜。繳納四方進貢的茅草，專司五侯的征伐。周文王輔佐朝政，各項事業都興盛昌明。皋繇（皋繇：傳說中舜帝的大臣）擔任謀劃，天下太平無事。國家社稷依靠他建立，朝廷依賴他來衡量選拔人才。而且他篤信佛法，與衆不同，迴向之心無與倫比。興隆佛教，建立寺廟。建造了法王寺、彌勒寺、陟屺寺、會同寺等五座寺廟。用自己的封地收入，不花費國家財政的錢財，郡國減少賦稅，不勞煩百姓運輸。在濆陰（濆陰：地名）建造寶鼎之地，在安邑（安邑：地名）建造紫殿的基礎。花園裡開放著長者（長者：指有德行的人）的金錢，泉水中涌出沙門（沙門：出家修道的人）的錫杖。用盡大秦（大秦：古代對羅馬帝國的稱呼，這裡可能指西方）的木難（木難：寶石名，又稱硨磲），傾盡日南（日南：古代地名，在今越南中部）的火齊（火齊：寶石名，又稱紅玉髓）。竭盡雕刻匠人的技藝。

【English Translation】 English version: Weighing Discipline (Cheng Ji). Why use reckless words? Therefore, blessings extend to the four forms of life, and joy flows through three generations. Truly, it is both benevolent and forgiving, with grace reaching descendants. Those who can practice these virtues will achieve everything.

Wei Prince, Pillar of the State of Zhou, Chief Administrator of Xiang Prefecture (Built Fenglin Temple)

Planting numerous roots of virtue, he constructed the Upper Fenglin Temple in Xiang Prefecture. Relying on towering heights, spanning valleys, connecting roofs, reaching the clouds. Fragrant pavilions and meditation chambers lean against rocks, built upon cliffs. Buddhist affairs are solemn and orderly, the halls are radiant and magnificent. The moon enters the autumn window, the wind arises in the summer door, forgetting worries fills the courtyard, lasting joy fills the steps. Bamboo soars above thatched eaves, pine trees lie horizontally on stone paths. Strange peaks stretch endlessly, towering trees reach the sky. What enters the eye gladdens the heart, naturally causing one to linger and forget to return.

Zhao Prince, Pillar of the State of Zhou, Chief Administrator of Yi Prefecture (Built Huiyan Temple)

Returning life to the benevolent temple, he built Huiyan Temple in Yi Prefecture. Layered gates span the distance, flying pavilions connect to the clouds. Like birds tiptoeing, dragons coiling, phoenixes flying, scales connecting. Windows open, like the lightning of goddesses, beams reflect, like the rainbow of beauties. Eaves pour water on all sides, leaning against the temple, steps turn three times, rising straight up. Golden ropes divide the path, depicting the garden of Trayastrimsa (Trayastrimsa: one of the six heavens of desire in Buddhism, the abode of Indra). Openwork curtains hang on the steps, depicting the land of Yugan (Yugan: uncertain, possibly referring to a plant or place). In the beautiful months of spring, the auspicious moments of the eight festivals, scholars and women are full of faith, town and country gentry and heroes, all offer themselves, dedicate themselves to the Dharma, prostrate and worship, take refuge in Buddhism.

Qi Prince, Pillar of the State of Zhou, Governor of Yong Prefecture (Built Anju Temple)

Yuwen Rang, Grand Tutor of Zhou, Grand Meng Prime Minister, Pillar of the State General, Duke of Jin (Built Huitong and other Temples)

The Duke of Jin's fief belonged to Wenzhao, his reputation higher than Wang Shan's. He paid tribute of mao grass from all directions, and was in charge of the conquests of the five lords. King Wen of Zhou assisted the government, and all undertakings flourished. Gao Yao (Gao Yao: a minister of Emperor Shun in legend) served as a planner, and the world was peaceful. The state was established by him, and the court relied on him to measure and select talents. Moreover, he firmly believed in Buddhism, was different from others, and his heart of dedication was unparalleled. He promoted Buddhism and created temples. He built the Dharma King Temple, Maitreya Temple, Zhiqi Temple, Huitong Temple, and five other temples. He used his own fief income, without spending the state's money, and reduced taxes in the prefectures and states, without troubling the people to transport goods. He built the land of Baoding in Fenyin (Fenyin: place name), and the foundation of the Purple Hall in Anyi (Anyi: place name). In the garden, the money of the elders (elders: refers to people with virtue) is opened, and in the spring, the scepters of the Shramanas (Shramanas: people who have left home to practice Taoism) gush out. Exhausting the Muna (Muna: gemstone name, also known as Tridacna) of Daqin (Daqin: ancient name for the Roman Empire, possibly referring to the West here), and pouring out the Huoqi (Huoqi: gemstone name, also known as carnelian) of Rinan (Rinan: ancient place name, in central Vietnam today). Exhausting the skills of the carving craftsmen.

因工王之圖。巧極神功。方待由余之對。中天寶塔。遙臨望氣之臺。涌地靈龕。還對鹽車之坂。持戒四部安居二時。恒轉法輪。常凝禪室。又供養崇華寺。

周柱國尚書僕射楚國公豆盧寧。(造羅漢寺及會宗寺)

燕文明皇帝慕容晃之後。祖什文成皇帝直寢司隸大夫。父篤柱國大將軍涪陵公。寧年始弱冠。爰初筮仕。月角稱奇。星精表德。在軍三十七年。身經四十二戰。胡兵不敢南牧。趙人詎肯東漁。人倫水鏡當世杞梓。而泛愛居心迴向為業。造羅漢會宗二寺。鑄像寫經相續不斷。

周太傅柱國大將軍太宗伯鄧國公竇熾(造白馬梵云二寺)

五陵冠族三輔良家。孟津稱同德之門。咸陽乃先登之佐。功參八柄。位入六符。熾即安豐華胄也。昔專黃老。今信大乘。建白馬梵云二寺。種當來出世之業。

周侍中柱國大匠卿武衛將軍冠軍將軍將軍中散大夫安豐公段于跱

于木后胤撫軍幼子。風流重世。嘉聲踵武。山澤通氣。儀表純和。時以茹如檀強跨有燕葪。奉命專對。示其逆徒。即請附降。還敦好穆。所獲口馬及金貝等。並用寫經。並施孤老。

周柱國雍州牧南兗八州諸軍事兗州總管酂國公竇恭

龜鏡蟬聯衣纓舄奕。合門奉法咸韶嘉慶。

周大將軍幽州刺史安定公

宇文貴

太祖文皇之孫。柱國齊王之子。東膠西序。敬業離經。德重儒林。名高太學。事親盡孝。奉佛惟恭。檀忍在心。老而益至。

周開府儀同三司太子洗馬雲寧莊公瑯瑘郡王拓拔勝

侍中太保司州牧。廣陽王嘉之孫。父通舍其國嗣脫躧王家。改碣石為香城。變睢陽為奈苑。棄冠冕而服田衣。罷絃歌而遵雅梵。莊公為父亦慕歸依。仍于私第常修凈業。

周使持節陜州都督行臺郎中通直散騎常侍河東公宇文善

公宇文善。字仲良。成童就學。傳衣百氏。弱冠登朝。逸轡千里。大統初于沙苑獻捷。舉河東之地。仗劍歸誠其宗。從鄉人並得開國。而大信正法畏懼將來。造像書經一生興福。

周開府儀同三司陽化公元昂

魏大丞相京兆康王之孫。太保錄尚書恒芝之子。溫恭為節。仁孝居心。遊學儒林。早習經史深敬釋氏。舍宅為酬德寺。

周柱國大將軍隴西東公楊纂

河南近臣華山貴胄祖丘。以羽林三軍治兵於六鎮。父安仁北道大都督朔州鎮將。祖考已來並崇佛教。

周通州刺史右侍上士散騎常侍楊操

西漢十人東京四世。朱輪花蓋奕葉相承。尚書忠公之孫。汾州刺史之胤。二楊同世皆崇佛法。

周司空貞侯鄭穆

出忠入孝。肇自彼天。

【現代漢語翻譯】現代漢語譯本宇文貴

太祖文皇的孫子，柱國齊王的兒子。雖然身處東膠西序這樣的顯赫地位，卻敬重佛法，遠離世俗經典。他的德行在儒林中備受推崇，名聲在太學中也很高。侍奉父母竭盡孝道，信奉佛教非常恭敬。心中常懷佈施和忍辱之心，年紀越大，這種品德越發顯著。

周朝開府儀同三司、太子洗馬、云寧莊公、瑯瑘郡王拓拔勝（Tuoba Sheng）

曾任侍中、太保、司州牧。是廣陽王嘉的孫子。他的父親通捨棄了王位繼承權，脫離了王室的生活。將碣石改名為香城，將睢陽改名為奈苑。拋棄了官服，穿上了農夫的衣服；停止了音樂歌舞，轉而遵從高雅的梵唄。莊公爲了父親也仰慕並歸依佛法，於是在自己的住所里常常修習凈業。

周朝使持節、陜州都督、行臺郎中、通直散騎常侍、河東公宇文善（Yuwen Shan）

宇文善，字仲良。從小就學習，廣泛閱讀各種書籍。成年後步入朝廷，前途無量。大統初年，在沙苑獻上捷報，獻出河東的土地，仗劍歸順朝廷。跟隨鄉人一起被封為開國功臣。因為對正法深信不疑，畏懼未來的果報，所以一生造像寫經，廣行善事。

周朝開府儀同三司、陽化公元昂（Yuan Ang）

是北魏大丞相、京兆康王的孫子，太保、錄尚書恒芝的兒子。性格溫和恭敬，以仁愛孝順為立身之本。在儒林中游學，從小學習經史，對佛法非常敬重。捨棄自己的住宅作為酬德寺。

周朝柱國大將軍、隴西東公楊纂（Yang Zuan）

河南的近臣，華山的貴族後裔。他的祖父丘以羽林三軍的身份在六鎮治理軍隊。他的父親安仁是北道大都督、朔州鎮將。他的祖父和父親都崇信佛教。

周朝通州刺史、右侍上士、散騎常侍楊操（Yang Cao）

是西漢十位大臣和東漢四代官員的後裔。乘坐朱輪車，佩戴華麗的官帽，世代相承。是尚書忠公的孫子，汾州刺史的後代。楊氏家族兩代人都崇信佛法。

周朝司空、貞侯鄭穆（Zheng Mu）

他的忠誠和孝道，都源於天性。

【English Translation】 English version Yuwen Gui

Grandson of Emperor Wenzhao of the Tai Dynasty, son of Qi Prince, Pillar of the State. Although in a prominent position like Dongjiao Xixu, he respected Buddhism and stayed away from secular classics. His virtue was highly praised in Confucian circles, and his reputation was high in the Imperial Academy. He served his parents with utmost filial piety and revered Buddhism with great respect. He always held charity and forbearance in his heart, and this virtue became more and more evident as he grew older.

Tuoba Sheng, Duke of Yun Ning Zhuang, Prince of Langya, holding the titles of Kaifu Yitong Sansi, and Crown Prince's Chamberlain in the Zhou Dynasty

He once served as Attendant, Grand Protector, and Governor of Sizhou. He was the grandson of Guangyang Prince Jia. His father, Tong, abandoned his right to inherit the throne and left the royal family. He renamed Jieshi as Xiangcheng (Fragrant City) and changed Suiyang to Naiyuan (Garden of Patience). He abandoned his official robes and wore farmer's clothes; he stopped music and dance and instead followed elegant Buddhist chants. Duke Zhuang also admired and took refuge in Buddhism for his father's sake, and thus he often practiced pure karma in his own residence.

Yuwen Shan, Duke of Hedong, holding the titles of Envoy with Credentials, Governor of Shanzhou, Langzhong of Xingtai, and Tongzhi Sanqi Changshi in the Zhou Dynasty

Yuwen Shan, courtesy name Zhongliang. He studied from a young age and read widely. He entered the court as an adult, with a promising future. In the early years of the Datong era, he presented a victory report at Shayuan, offering the land of Hedong and surrendering to the court with his sword. He was granted the title of Founding Merit along with his fellow villagers. Because of his deep faith in the True Dharma and fear of future retribution, he spent his life making statues and writing scriptures, performing good deeds.

Yuan Ang, holding the title of Kaifu Yitong Sansi of Yanghua in the Zhou Dynasty

He was the grandson of the Grand Chancellor of the Northern Wei Dynasty, Kang Prince of Jingzhao, and the son of Hengzhi, Grand Protector and Director of the Department of State Affairs. He was gentle and respectful, with kindness and filial piety as his foundation. He studied in Confucian circles, learned the classics and history from a young age, and deeply respected Buddhism. He donated his residence to be used as the Choude Temple.

Yang Zuan, Great General of the Pillar State, Duke of Longxi Dong in the Zhou Dynasty

A close minister of Henan, a descendant of the noble family of Mount Hua. His grandfather, Qiu, governed the army in the Six Garrisons as a member of the Yulin Third Army. His father, Anren, was the Grand Commander of the Northern Route and the Garrison General of Shuozhou. His grandfather and father both revered Buddhism.

Yang Cao, Governor of Tongzhou, Right Attendant, and Sanqi Changshi in the Zhou Dynasty

He was a descendant of ten ministers of the Western Han Dynasty and four generations of officials of the Eastern Han Dynasty. Riding in vermillion-wheeled carriages and wearing ornate hats, his family passed down their legacy through generations. He was the grandson of Shangshu Zhonggong and the descendant of the Governor of Fenzhou. Two generations of the Yang family revered Buddhism.

Zheng Mu, Duke Zhen of Sikong in the Zhou Dynasty

His loyalty and filial piety originated from his very nature.

敬佛重僧久而無倦。

周侍中少傅京兆郡守行臺郎中大匠卿燕郡公盧景仁

太僕卿靖之少子。雅好博古。家傳折薪之業。夙夜強學。世纘良弓之教。三兄景𥙿學冠玄儒。四兄景辯博聞強記俱能釐改憲章制度禮樂。關中號于夫子。河上疑于仲尼。並稱佛教窮深莊老虛薄。

周太保柱國大將軍吳武公尉遲(安造衰義寺及宣化尼寺)

軒轅誕聖新鄭。肇其洪源。昌意降居若水。承其遺烈始祖魏氏之政。封尉遲國君。官族表於世功。命氏因於胙邑。蟬聯華緒。彝鼎鏤其深功。舄奕崇基。庸器紀其行業。父柱國大將軍長樂公。夫人尚書昌樂大長穆公主。造褒義寺及宣化尼寺。

周大將軍南蠻都監常山公柳慶之(造香山寺)

嵩高峻極。大夏云構。器宇沖邈。風度凝整。追王戎之簡要。邁裴揩之清通。有德有才可師可尚。于襄州造香山。寺剎飛雲表幡飏天垂。日殿蓮臺。珠叢金地。遠方祇樹。若寫雞園。

周北荊州刺史安道公席顧(造德王寺)

器宇淹凝。才略通濟。銀章青綬。明經俯拾疏爵疇庸。無功克舉。令德彰於國史。策勛載於家諜。基茲閥閱。累葉光華。于鄧州造德王寺。房宇精嚴殿堂[塽-(爻爻)+((人/人)(人/人))]塏。住居形勝見者發心。

【現代漢語翻譯】現代漢語譯本恭敬佛，尊重僧人，長久而不厭倦。

周朝侍中、少傅、京兆郡守、行臺郎中、大匠卿、燕郡公盧景仁

是太僕卿靖之的小兒子。他雅好博古，繼承了家族折薪的家業，日夜勤奮學習，世代繼承良弓的教誨。他的三個哥哥盧景𥙿學識超越玄學儒學，四哥盧景辯博聞強記，都能整理修改**制度禮樂。關中地區的人們將他比作夫子，黃河一帶的人們將他比作仲尼。他們都認為佛教深奧，而莊子和老子的學說則顯得空虛淺薄。

周朝太保、柱國大將軍、吳武公尉遲（建造安造衰義寺及宣化尼寺）

軒轅黃帝在新鄭誕生，開創了中華文明的源頭。昌意降居若水，繼承了他的遺業。尉遲的始祖在魏氏政權時期，被封為尉遲國君。他的官職和家族功績顯赫於世，他的姓氏來源於封地。世代相傳，青銅器上銘刻著他的深厚功績。高大的基業，在功勞簿上記載著他的行業。他的父親是柱國大將軍、長樂公。他的夫人是尚書昌樂大長穆公主。他們建造了褒義寺及宣化尼寺。

周朝大將軍、南蠻都監、常山公柳慶之（建造香山寺）

嵩山高峻挺拔，寺廟建築宏偉壯麗。他的氣度沖淡高遠，風度沉穩莊重。追趕王戎的簡明扼要，超越裴楷的清高通達。有德有才，可以作為人們的老師和榜樣。他在襄州建造了香山寺。寺廟的塔剎飛入雲霄，經幡在天空飄揚。寺廟的日殿蓮臺，如同珠玉叢生，黃金鋪地。遙遠的祇樹給孤獨園，彷彿雞園的再現。

周朝北荊州刺史、安道公席顧（建造德王寺）

他的氣度深沉穩重，才略通達流暢。佩戴銀印青綬，精通儒家經典，輕易就能獲得官位。沒有功勞也能被破格提拔。美好的品德彰顯於國家史冊，功勛記載於家族譜牒。憑藉著顯赫的門第，世代光耀門楣。他在鄧州建造了德王寺。房屋建築精緻嚴謹，殿堂寬敞高爽。居住環境優美，見到的人都會心生敬意。

【English Translation】 English version Revering the Buddha and respecting the Sangha (monastic community) without weariness.

Lu Jingren, the Attendant of the Zhou Dynasty, Junior Tutor, Governor of Jingzhao Prefecture, Secretariat Drafter of the Provincial Administration, Minister of Construction, and Duke of Yan Commandery.

He was the youngest son of Jingzhi, the Vice Minister of the Court of Imperial Stud. He had a refined taste for antiquities and inherited the family's tradition of 'chopping firewood' (a metaphor for diligent labor). He studied diligently day and night and his family passed down the teachings of 'good bows' (a metaphor for excellent skills). His three elder brothers, Lu Jing𥙿, excelled in both metaphysics and Confucianism. His fourth elder brother, Lu Jingbian, was erudite and had a strong memory, capable of revising **systems, institutions, rites, and music. People in the Guanzhong region compared him to Confucius, and those along the Yellow River suspected him to be Zhongni (Confucius). They both claimed that Buddhism was profoundly deep, while the teachings of Zhuangzi and Laozi were shallow and superficial.

Yuchi, the Duke of Wu of the Zhou Dynasty, Grand Guardian, Pillar of the State, General-in-Chief (who built Anzao Shuaoyi Temple and Xuanhua Nunnery).

The Yellow Emperor was born in Xinzheng, initiating the great source of Chinese civilization. Changyi descended and resided near the Ruoshui River, inheriting his legacy. The ancestor of the Yuchi clan was enfeoffed as the ruler of the Yuchi state during the Wei dynasty. His official position and family merits were prominent in the world, and his surname originated from his fief. Successive generations continued the glorious lineage. His profound merits were engraved on bronze vessels. The towering foundation recorded his achievements. His father was the Grand General of the Pillar State, Duke of Changle. His wife was the Grand Princess Mu of Changle, who held the title of Shangshu (Minister). They built Baoyi Temple and Xuanhua Nunnery.

Liu Qingzhi, the General-in-Chief of the Zhou Dynasty, Military Commissioner of the Southern Barbarians, and Duke of Changshan (who built Xiangshan Temple).

Mount Song is lofty and majestic, and the temple architecture is grand and magnificent. His demeanor is lofty and distant, and his bearing is dignified and composed. He pursued the conciseness of Wang Rong and surpassed the clarity and understanding of Pei Kai. He possessed both virtue and talent, making him a teacher and a role model. He built Xiangshan Temple in Xiangzhou. The temple's finial soared into the clouds, and the banners fluttered in the sky. The temple's Sun Pavilion and Lotus Platform resembled a cluster of pearls and a land of gold. The distant Jetavana Monastery was like a replica of the Chicken Garden.

Xi Gu, the Governor of Beijing Prefecture of the Zhou Dynasty, and Duke of Andao (who built Dewang Temple).

His demeanor was deep and composed, and his talent and strategies were fluent and effective. Adorned with a silver seal and a blue ribbon, he was well-versed in Confucian classics and could easily obtain official positions. He was promoted beyond his merits without any achievements. His excellent virtues were recorded in the national history, and his achievements were documented in the family genealogy. Based on his prominent family background, his lineage shone brightly for generations. He built Dewang Temple in Dengzhou. The buildings were exquisite and meticulous, and the halls were spacious and bright. The living environment was beautiful, and those who saw it would develop a sense of reverence.

周使持節柱國大將軍大都督潼州刺史徐國公若干鳳(造至聖寺)

司空之孫武公之子。建社嗣齊。執圭續衛。高峰掩日。長翅垂云。造至聖寺庶憑冥福。

周使持節太傅柱國大將軍清河公侯莫陳休

文武兼施。忠孝備舉。生而念善常行慈恕。于大乘寺受戒發心。寫一切經。造丈六夾纻無量壽像。俸祿所致咸舉檀那。

周太師柱國蜀國公尉遲迥(造妙像寺)

魏室喪亂。經綸夷阻。周朝建國。匡翊揖讓。勛高效重。所在難方。崇善慕福。久而彌著。造妙象寺。四事無闕。法輪恒轉。三學培增。

周開府儀同三司安政公史雄(造安政寺)

昔柱史留滯周南消聲函谷。因官命氏遂稱史焉。祖遵涼州刺史。父寧柱國安政烈公。並深謀宏略匡時濟世。而門崇三寶。人奉八齋。造安政寺冥薰祖考。

周開府平北將軍仁州刺史安化公丘洪賓(造本起寺)

世挺忠烈。門承顯貴。巷通長戟。擬王浚之居。門方駟馬。同魏舒之宅。弟廣化公並器均瑚璉。質表圭璋。難兄難弟。同元季之德。或將或侯。齊列丹之貴。敬重釋氏研味法音。舍其舊居為本起寺。

周益州府中郎新州刺史蔡哿

待詔金馬之門。論儒石渠之學。梁園作賦。遇等鄒枚。從梁沒周。禮過申白。

【現代漢語翻譯】現代漢語譯本周使持節柱國大將軍大都督潼州刺史徐國公若干鳳(若干鳳：官名爵位)(建造至聖寺)

是司空之孫，武公之子。建立社稷繼承齊國，手執玉圭延續衛國。他的聲望如高峰遮蔽太陽，他的功績如長翅覆蓋雲朵。建造至聖寺，希望憑藉冥冥中的福報。

周使持節太傅柱國大將軍清河公侯莫陳休(侯莫陳休：官名爵位)

文才武略兼備，忠誠孝順都做到了。天生向善，常常施行慈悲寬恕。在大乘寺受戒發願，抄寫一切經典。建造丈六高的夾纻無量壽佛像。用俸祿所得全部用於佈施。

周太師柱國蜀國公尉遲迥(尉遲迥：官名爵位)(建造妙像寺)

魏朝衰敗混亂，政治受到阻礙。周朝建立國家，輔佐君王謙讓有禮。他的功勛卓著而重要，他的才能難以估量。崇尚善良，仰慕福報，時間越久越顯著。建造妙像寺，四種供養沒有缺少。法輪永遠轉動，戒定慧三學不斷增長。

周開府儀同三司安政公史雄(史雄：官名爵位)(建造安政寺)

過去柱下史留在周朝南部，在函谷關隱姓埋名。因為官職而確定姓氏，於是就稱為史氏。祖父史遵擔任涼州刺史，父親史寧擔任柱國安政烈公，都深謀遠慮，匡扶時世。他們家族崇尚三寶，家人信奉八齋戒。建造安政寺，希望在冥冥中保佑祖先。

周開府平北將軍仁州刺史安化公丘洪賓(丘洪賓：官名爵位)(建造本起寺)

世代忠誠剛烈，門庭顯赫尊貴。門前巷道寬闊可行長戟，堪比王浚的住所。門前可以停放四匹馬拉的車，如同魏舒的宅邸。弟弟廣化公的才能如同瑚璉般珍貴，品德如同玉圭般高潔。兄弟二人難分伯仲，如同元季的德行。一個將領一個諸侯，一同位列朝廷顯貴。敬重釋迦牟尼，研究佛法真諦。捨棄舊居作為本起寺。

周益州府中郎新州刺史蔡哿(蔡哿：官名爵位)

在金馬門待詔，研究石渠閣的儒學。在梁園作賦，才能與鄒陽、枚乘等人相當。從梁朝歸順周朝，禮遇超過了申包胥、伍子胥。

【English Translation】 English version Zhou Envoy Holding節, Pillar of the State General, Grand Commandant, Governor of Tong Prefecture, Xu State Duke Ruogan Feng (Ruogan Feng: official titles and peerage) (Built Zhisheng Temple)

He was the grandson of the Sikong (Minister of Works) and the son of Duke Wu. He established the state and succeeded Qi. Holding the jade tablet, he continued the legacy of Wei. His lofty reputation overshadowed the sun, and his long wings covered the clouds. He built Zhisheng Temple, hoping to rely on the blessings from the unseen world.

Zhou Envoy Holding節, Grand Tutor, Pillar of the State General, Qinghe Duke Houmochen Xiu (Houmochen Xiu: official titles and peerage)

He possessed both literary and military talents, and exemplified both loyalty and filial piety. Born with a mind for goodness, he always practiced compassion and forgiveness. He took refuge and made vows at Dacheng Temple, and transcribed all the scriptures. He commissioned a sixteen-foot-tall lacquered statue of Amitabha Buddha. All his俸祿 (salary) was used for almsgiving.

Zhou Grand Tutor, Pillar of the State, Shu State Duke Yuchi Jiong (Yuchi Jiong: official titles and peerage) (Built Miaoxiang Temple)

The Wei dynasty was in decline and chaos, and politics were obstructed. The Zhou dynasty established the country, and he assisted the ruler with humility and courtesy. His merits were outstanding and important, and his talents were immeasurable. He revered goodness and admired blessings, which became more and more evident over time. He built Miaoxiang Temple, lacking none of the four offerings. The Dharma wheel turns forever, and the three learnings of precepts, concentration, and wisdom constantly increase.

Zhou Grand General of the Vanguard, with the same authority as the Three Dukes, Anzheng Duke Shi Xiong (Shi Xiong: official titles and peerage) (Built Anzheng Temple)

In the past, the scribe of the pillar remained in the southern part of Zhou, concealing his name at Hangu Pass. Because of his official position, the surname was determined, and thus he was called Shi. His grandfather Shi Zun served as the governor of Liang Prefecture, and his father Shi Ning served as the Pillar of the State, Anzheng Duke, both with deep plans and grand strategies to support the times and benefit the world. Their family revered the Three Jewels, and the family members observed the eight precepts. He built Anzheng Temple, hoping to protect his ancestors in the unseen world.

Zhou General Who Pacifies the North, Governor of Ren Prefecture, Anhua Duke Qiu Hongbin (Qiu Hongbin: official titles and peerage) (Built Benqi Temple)

His family had generations of loyalty and valor, and his household was prominent and noble. The lane in front of his gate was wide enough for long spears, comparable to the residence of Wang Jun. The gate could accommodate a four-horse carriage, like the residence of Wei Shu. His younger brother, Guanghua Duke, had talents as precious as the 瑚璉 (ceremonial vessels), and his character was as pure as jade. The two brothers were inseparable, like the virtues of Yuan Ji. One was a general and the other a marquis, both listed among the nobles of the court. They respected Shakyamuni and studied the true meaning of the Dharma. They donated their old residence to be Benqi Temple.

Zhou Yizhou Palace Attendant, Governor of Xin Prefecture, Cai Ge (Cai Ge: official titles and peerage)

He served as a待詔 (court attendant) at the Golden Horse Gate and studied Confucianism at the Stone Canal Pavilion. He composed賦 (rhapsodies) in Liang Garden, and his talents were comparable to Zou Yang and Mei Cheng. He submitted to the Zhou dynasty from the Liang dynasty, and his treatment exceeded that of Shen Baoxu and Wu Zixu.

周開府威遠將軍王靜(供養烏丸寺)　周大將軍和雞雄(造和雞寺)　周大將軍爾綿永(造爾綿寺)　周司金大夫破多羅紀(造破多羅寺)　周軍司馬洪和公意力勤仲慶(造意力勤寺)

右周代。

隋皇太勇(造像書經相繼不斷轉誦行道無替於時)　隋秦王俊(京師造延興寺濟度尼寺井州造開化寺)　隋蜀王秀(益州造空慧寺法聚寺大建昌寺供養孝敬寺)。

隋蜀王秀妃長孫氏(造福成寺)　隋益州長史昌平公元嚴(造福勝寺)

隋漢王諒

京師造禪定寺。并州造內華寺法忍寺。各度百僧供養。

右三王。並敬信居懷流通在意。篤愛仁孝秦王最優。常持六齋每行十善。書經造像所在用心。為襄州總管之日。綏撫化導大得物情。俗詠來蘇時稱至晚。其延興堂宇濟度神宮。悉是王所臥居。舍而為寺。

隋太師上柱國申國公李穆(造修善寺)

器度英舉。風宇清曠。奇功茂績。兼濟生民周道既衰。三邊鼎沸。肅寧方面摧遏兇丑。精誠丹款貫徹幽明。志慮沉深聲猷遐遠。勛庸夙著。名器早隆。盛德至道坐鎮雅俗。時宗人傑。朝廷羽儀。爰用徂徠之松新甫之柏。建興佛殿起立僧坊。禪室鐘臺靡不精麗。講堂門屋咸悉高華。

隋太保上柱國薛國公長孫覽(造實際寺

【現代漢語翻譯】現代漢語譯本：

周朝開府威遠將軍王靜（供養烏丸寺），周朝大將軍和雞雄（建造和雞寺），周朝大將軍爾綿永（建造爾綿寺），周朝司金大夫破多羅紀（建造破多羅寺），周朝軍司馬洪和公意力勤仲慶（建造意力勤寺）。以上是周朝時期。隋朝皇太勇（造像書經，相繼不斷地轉誦行道，沒有停止的時候），隋朝秦王俊（在京師建造延興寺、濟度尼寺，在井州建造開化寺），隋朝蜀王秀（在益州建造空慧寺、法聚寺、大建昌寺，供養孝敬寺）。隋朝蜀王秀妃長孫氏（建造福成寺），隋朝益州長史昌平公元嚴（建造福勝寺）。隋朝漢王諒在京師建造禪定寺，在并州建造內華寺、法忍寺，各自度化百名僧人並供養。以上三位王爺，都懷著敬信之心，流通佛法在意。特別喜愛仁義孝道的是秦王，最為突出。常常遵守六齋日，每次都奉行十善業。書寫佛經、建造佛像，處處用心。在擔任襄州總管的時候，安撫教化，深得民心。百姓歌頌他的功德，直到很晚還在稱讚。那延興寺的殿宇和濟度尼寺，都是秦王居住的地方，捨棄后改為寺廟。隋朝太師上柱國申國公李穆（建造修善寺）器宇軒昂，風度清曠。建立了奇特的功勛和茂盛的業績，兼顧救濟百姓。周朝的統治已經衰敗，邊境戰火不斷。在肅寧一帶抵抗兇惡的勢力。精誠之心上達天聽，志向深遠，聲名遠揚。功勛早已顯赫，名位很早就尊崇。以盛大的德行和至高的道義鎮守，使高雅和庸俗的人都信服。是當時的傑出人物，朝廷的棟樑。於是採用了徂徠山的松樹和新甫山的柏樹，建造興盛的佛殿，建立僧人的住所。禪室和鐘樓沒有不精美華麗的。講堂和門屋都非常高大華美。隋朝太保上柱國薛國公長孫覽（建造實際寺）

【English Translation】 English version:

Wang Jing (offering to Wuwansi Temple), General of the Zhou Dynasty with the title 'Opening the Mansion and Awe-Inspiring Distant General'; He Jixiong (building Hejisi Temple), Grand General of the Zhou Dynasty; Ermian Yong (building Ermiansi Temple), Grand General of the Zhou Dynasty; Po Duoluo Ji (building Po Duoluo Temple), Sijin Daifu (official title) of the Zhou Dynasty; Hong He Gong Yiliqin Zhongqing (building Yiliqin Temple), Jun Sima (military official) of the Zhou Dynasty. The above are from the Zhou Dynasty. Emperor Taiyong of the Sui Dynasty (making statues and writing scriptures, continuously reciting and practicing the Way without ceasing); Jun, Prince of Qin of the Sui Dynasty (building Yanxing Temple and Jidu Nunnery in the capital, and Kaihua Temple in Jingzhou); Xiu, Prince of Shu of the Sui Dynasty (building Konghui Temple, Fajusi Temple, and Dajianchang Temple in Yizhou, and offering to Xiaojing Temple). Lady Changsun, concubine of Xiu, Prince of Shu of the Sui Dynasty (building Fucheng Temple); Yuan Yan, Changshi (chief clerk) of Yizhou of the Sui Dynasty (building Fusheng Temple). Liang, Prince of Han of the Sui Dynasty Built Chan Ding Temple in the capital, and Nei Hua Temple and Fa Ren Temple in Bingzhou. Each temple ordained and supported one hundred monks. The above three princes all held faith and diligently spread the Dharma. Prince of Qin was particularly fond of benevolence and filial piety. He consistently observed the six fast days and practiced the ten good deeds. He put his heart into writing scriptures and making statues. When he was the chief administrator of Xiangzhou, he pacified and guided the people, winning their hearts. The people sang praises of his merits, even late into the night. The halls of Yanxing Temple and Jidu Nunnery were originally the Prince's residences, which he donated to become temples. Li Mu (building Xiushan Temple), Grand Tutor, Supreme Pillar of State, and Duke of Shen of the Sui Dynasty He possessed an extraordinary bearing and a clear and open spirit. He established remarkable achievements and benefited the people. As the Zhou Dynasty declined and the borders were in turmoil, he defended the area of Suning and suppressed the fierce enemies. His sincere heart reached the heavens, and his ambition was profound and his reputation far-reaching. His merits were established early, and his position was elevated early. With great virtue and supreme principles, he governed both the refined and the common people. He was an outstanding figure of his time and a pillar of the court. Therefore, he used the pine trees of Culai Mountain and the cypress trees of Xinfu Mountain to build magnificent Buddhist halls and establish monks' residences. The meditation rooms and bell towers were all exquisite and beautiful. The lecture halls and gates were all tall and magnificent. Changsun Lan (building Shiji Temple), Grand Protector, Supreme Pillar of State, and Duke of Xue of the Sui Dynasty

)

降靈川岳。稟和純粹。山庭反宇冥符佐旗之德。龜文河目。天挺命世之姿。孝表率由。忠為令則。溫恭寬𥙿之性。簡文遠大之才。治國隆家之道。匡世濟時之略。謇謇有周舍之氣。肅肅懷管仲之風。十亂無以加。三杰莫能擬。股肱良哉斯之謂也。然而回向法本崇奉釋門。舍其第居傾竭堂宇仍充金地即構寶坊。月殿金人蓮臺華蓋。種種嚴麗事事光新。

隋上柱國使持節淮南總管壽州刺史觀王楊雄(造歸依寺)

平暴靜難之才。禦侮運籌之策。爪牙之用既顯。鷹揚之力遂宣。光國光家可大可久。股肱攸屬文獻具瞻。至信法言汲引無倦。興福造寺恒建檀那。奕葉公侯傳家臺鼎。識空鑒有。服道知歸。其望益高其心逾下。

隋大司馬上柱國神武肅公竇毅(造雲華寺)

幼稱令譽。長號通人。家有賜書。門標衛戟。供奉四帝終始一心。義重龍文。財輕蟬翼。折獄動哀矜之念。臨下盡寬和之仁。而護持三寶體達五家。造寺建齋以為常業。

隋上柱國尚書右僕射魯國公虞慶則(造沖覺寺)

奕葉衣纓朝廷杞梓。志識詳干器宇淹通。善六國之音。達四方之俗。既總彝倫之要。偏知帷策之機。而篤信居懷。片善必記。興福建寺所在行檀。大起法堂廣羅佛殿。于襄州造盧舍那夾纻像。高一

【現代漢語翻譯】現代漢語譯本：他降生於靈秀的川岳，稟賦純粹平和之氣。他的山庭住宅和反宇建築，暗合輔佐國家的德行。他有如龜文河圖般的智慧，是上天賦予的匡扶亂世之才。他的孝行堪爲表率，忠誠是最高的法則。他具備溫和恭敬、寬厚謙遜的品性，擁有簡練明達、深謀遠慮的才能。他深諳治國安邦、興盛家族的道理，具備匡扶世事、濟世安民的謀略。他像周舍一樣敢於直言，像管仲一樣懷有治國之風。即使是再混亂的局面，也不會比他所經歷的更糟糕；即使是張良、韓信、蕭何三杰，也無法與他相比。他真是國家的棟樑之臣啊！然而，他又能迴心嚮往佛法根本，崇尚信奉釋迦牟尼的教誨。他捨棄自己的宅邸，傾盡家財，將堂宇改造成金碧輝煌的佛寺，建造莊嚴的寶塔。月殿里供奉著金人，蓮臺上裝飾著華麗的寶蓋。一切都莊嚴美麗，煥然一新。

隋朝上柱國、使持節淮南總管、壽州刺史、觀王楊雄（建造歸依寺）

他擁有平定暴亂、安定危難的才能，具備抵禦外侮、運籌帷幄的策略。他作為君王的爪牙，功用已經顯現；他如雄鷹般展翅高飛，力量得以宣揚。他光耀國家，光大家族，功業可以長久延續。他是君王所倚重的股肱之臣，他的文采和德行受到人們的敬仰。他篤信佛法，孜孜不倦地汲取佛法的精髓。他興建寺廟，經常佈施財物。他的家族世代為公侯，世代為朝廷重臣。他能識破空相，明鑑實有，皈依佛道。他的聲望越來越高，他的心卻更加謙卑。

隋朝大司馬、上柱國、神武肅公竇毅（建造雲華寺）

他從小就享有美譽，長大后被稱為通達之人。他的家中藏有皇帝賞賜的書籍，門前豎立著象徵尊貴的衛戟。他侍奉過四位皇帝，始終如一，忠心耿耿。他看重道義，輕視錢財。他審理案件時，常懷悲憫之心；對待下屬，總是寬容仁厚。他護持佛法僧三寶，通達色受想行識五蘊皆空的道理。他建造寺廟，舉辦齋會，以此作為日常的功德事業。

隋朝上柱國、尚書右僕射、魯國公虞慶則（建造沖覺寺）

他的家族世代為官，是朝廷的棟樑之材。他志向高遠，見識廣博，氣度恢弘，學識淵博。他精通六國語言，瞭解四方風俗。他既掌握了倫理綱常的要義，又深知軍事謀略的機要。他篤信佛法，即使是微小的善行也銘記在心。他興建佛寺，隨處佈施行善。他大興土木，建造法堂，廣建佛殿。他在襄州建造盧舍那佛的夾纻像，高達一丈。

【English Translation】 English version: He was born in the spiritual mountains and rivers, endowed with pure and harmonious Qi. His mountain residence and inverted-eave architecture subtly matched the virtue of assisting the country. He possessed wisdom like the tortoise-shell patterns and river map, a talent bestowed by Heaven to rectify the chaotic world. His filial piety was exemplary, and loyalty was the highest principle. He possessed the qualities of gentleness, respect, generosity, and humility, as well as the talents of conciseness, clarity, and far-sightedness. He deeply understood the principles of governing the country and prospering the family, and possessed the strategies to rectify the world and benefit the people. He dared to speak frankly like Zhou She, and cherished the style of governing like Guan Zhong. Even the most chaotic situation could not be worse than what he had experienced; even the Three Heroes (Zhang Liang, Han Xin, and Xiao He) could not compare to him. He was truly a pillar of the country! However, he could also turn his heart towards the root of the Dharma, and revered and believed in the teachings of Shakyamuni. He abandoned his own residence, exhausted his family wealth, transformed the halls into magnificent temples, and built solemn pagodas. Golden statues were enshrined in the moon palace, and lotus platforms were decorated with gorgeous canopies. Everything was solemn, beautiful, and brand new.

Yang Xiong (built Guiyi Temple), Grand Pillar of State of the Sui Dynasty, Envoy Holding Credentials, General-in-Chief of Huainan, Prefect of Shouzhou, and Prince Guan.

He possessed the talent to quell rebellions and stabilize crises, and had the strategies to resist foreign aggression and plan tactics. His function as the king's claws and teeth had already been revealed; his power, like an eagle soaring, was proclaimed. Glorifying the country and glorifying the family, his achievements could last long. He was a pillar of the king's reliance, and his literary talent and virtue were admired by the people. He sincerely believed in the Dharma, tirelessly drawing on the essence of the Dharma. He built temples and often gave alms. His family had been dukes and marquises for generations, and had been important officials in the court for generations. He could discern emptiness and clearly see existence, and returned to the path of Buddhism. His reputation grew higher and higher, but his heart became more and more humble.

Dou Yi (built Yunhua Temple), Grand Marshal of the Sui Dynasty, Grand Pillar of State, and Duke Shenwu Su.

He enjoyed a good reputation from a young age, and was called a knowledgeable person when he grew up. His house contained books bestowed by the emperor, and a guard halberd symbolizing nobility stood before his door. He served four emperors with unwavering loyalty. He valued righteousness and despised wealth. When judging cases, he often had a compassionate heart; when dealing with subordinates, he was always tolerant and benevolent. He protected the Three Jewels (Buddha, Dharma, Sangha), and understood the principle that the five aggregates (form, feeling, perception, volition, and consciousness) are empty. He built temples and held vegetarian feasts as his daily meritorious deeds.

Yu Qingze (built Chongjue Temple), Grand Pillar of State of the Sui Dynasty, Right Vice President of the Ministry of Personnel, and Duke of Lu.

His family had been officials for generations, and were pillars of the court. He had lofty aspirations, broad knowledge, a magnanimous demeanor, and profound learning. He was proficient in the languages of the six kingdoms and understood the customs of all regions. He grasped the essentials of ethical principles and knew the secrets of military strategy. He sincerely believed in Buddhism, and remembered even the smallest good deeds. He built Buddhist temples and practiced charity everywhere. He built grandly, constructing Dharma halls and building many Buddha halls. In Xiangzhou, he built a wattle-and-daub statue of Vairocana Buddha, which was one zhang tall.

百二十尺。相好奇異靈應殊常。

隋上柱國尚書左僕射齊國公高穎造信寂寺及積善尼寺

器局和允。識慮優長。禮綜夏殷。樂窮韶武。百官氏族之諱。九州土地之宜。憲章經國之圖。訓世字民之術。朝政之事知無不為。其位彌高其心彌下。皇隋建極實有殊功。而善達世間。早知幻化。存心出要。篤志香城。至於七覺花臺。三明寶殿。琉璃梵宇。碼瑙禪龕。柰苑祇園。竹林檀閣。游者忘返一一留人。凡是名僧海內大德。慧崇禪師道彥法師等。並感其敬信。同起伽藍。又延信行禪師別起禪院。五眾云聚三學星羅。道俗歸依莫斯盛也。又造積善尼寺。頗亦嚴華。

隋上柱國左衛大將軍陳國公竇抗(造靜法寺)

三輔良家五陵貴胄。洪源後於姬水。層巘郁于岐山。世載軒冕之榮。門承羔雁之禮。扶風振其茂緒。平陵幡其槃根。雖在俗塵志存出要。

隋上柱國武衛將軍梁國公侯莫陳芮(造舍衛寺)

卓犖不群骨梗無輩。參謀王室首建義旗。去煩就簡之功。佐命平暴之力。任居闈閫有積炎涼。宿衛宮城頻移氣序。用心恭謹獨美當朝。文物具瞻聲猷遐布。一門昆季三人駙馬。敬信崇重造寺書經。每以法言備修善事。

隋上柱國洛豫十七州諸軍事洛州刺史左翊衛將軍詢陽公元孝矩(造空觀

【現代漢語翻譯】一百二十尺，佛像的相好光明奇異，靈驗殊勝不同尋常。

隋朝上柱國、尚書左僕射、齊國公高穎建造信寂寺和積善尼寺

高穎器宇恢弘，見識卓越，通曉夏商周的禮儀，精通韶樂和武樂。百官氏族的避諱，九州土地的適宜，**治理國家的方略，教導世人百姓的術數，朝廷政事沒有不精通的。他的地位越高，他的心越謙下。隋朝建立偉業，他確實有特殊的功勞。而且他通達世間事理，早就明白世事如幻。心存出世的念頭，堅定志向于香城佛國。至於七覺花臺，三明寶殿，琉璃梵宇，瑪瑙禪龕，柰苑祇園（均為寺廟建築或場所），竹林檀閣，遊覽的人流連忘返。凡是名僧海內大德，慧崇禪師、道彥法師等，都感佩他的敬信，一同興建伽藍（寺廟）。又延請信行禪師另外興建禪院，五眾（比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷）雲集，三學（戒、定、慧）如星辰般羅列，道俗之人歸依，沒有比這更興盛的了。又建造積善尼寺，也頗為莊嚴華麗。

隋朝上柱國、左衛大將軍、陳國公竇抗（建造靜法寺）

竇抗出身於三輔地區的良好家族，五陵的貴族子弟。他的家族源頭比姬水還要古老，山勢比岐山還要高聳。世代享有高官厚祿的榮耀，門庭承襲羔雁的禮儀。扶風竇氏振興其美好的基業，平陵竇氏穩固其盤結的根基。雖然身在世俗塵世，但心懷出世的志向。

隋朝上柱國、武衛將軍、梁國公侯莫陳芮（建造舍衛寺）

侯莫陳芮卓越不凡，骨骼剛正，無人能比。他參與謀劃王室大事，率先舉起義旗。有去繁就簡的功勞，有佐助平定暴亂的力量。擔任宮廷要職，經歷過多次寒暑更替。用心恭敬謹慎，是當朝獨一無二的美德。文物制度完備，聲名遠播。一門昆仲三人成為駙馬。他敬信佛法，崇尚佛事，建造寺廟，書寫經書。常常用佛法教言來完備各種善事。

隋朝上柱國、洛豫十七州諸軍事、洛州刺史、左翊衛將軍詢陽公元孝矩（建造空觀寺）

【English Translation】 One hundred and twenty feet tall. The Buddha's features are wonderfully radiant, and its spiritual efficacy is extraordinarily unique.

Gao Ying, the Supreme Pillar of State, Left Vice Director of the Department of State Affairs, and Duke of Qi during the Sui Dynasty, built the Xinji Temple and the Jishan Nunnery.

Gao Ying was magnanimous and exceptionally insightful, well-versed in the rituals of the Xia, Shang, and Zhou dynasties, and proficient in both Shao and Wu music. He knew the taboos of officials' clans, the suitability of the Nine Provinces' lands, **strategies for governing the country, and techniques for instructing the people. He was knowledgeable in all matters of the imperial court. The higher his position, the more humble his heart. He made extraordinary contributions to the establishment of the Sui Dynasty. Moreover, he was well-versed in worldly affairs and understood the illusory nature of existence early on. He cherished the thought of transcending the world and was determined to reach the fragrant city of the Buddha-land. As for the Seven Enlightenment Flower Platform, the Three Luminaries Treasure Hall, the Lapis Lazuli Monastery, the Agate Meditation Chamber, the Nala Garden Jeta Grove (all temple buildings or places), and the Bamboo Forest Sandalwood Pavilion, visitors lingered and were reluctant to leave. All famous monks and eminent virtues within the country, such as Chan Master Huichong and Dharma Master Daoyan, admired his reverence and faith and jointly built monasteries. He also invited Chan Master Xinxing to build a separate Zen monastery, where the five assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, upasakas, and upasikas) gathered like clouds, and the three learnings (sila, samadhi, prajna) were arrayed like stars. Both monastics and laypeople took refuge, and there was no greater prosperity than this. He also built the Jishan Nunnery, which was also quite solemn and magnificent.

Dou Kang, the Supreme Pillar of State, General of the Left Guard, and Duke of Chen during the Sui Dynasty (built the Jingfa Temple)

Dou Kang came from a good family in the Three Auxiliary Regions and was a descendant of nobles from the Five Mausoleums. His family's origins were even older than the Ji River, and its mountain range was even taller than Mount Qi. For generations, they enjoyed the glory of high office and emolument, and their family inherited the rites of presenting lambs and geese. The Dou family of Fufeng revitalized its fine foundation, and the Dou family of Pingling solidified its intertwined roots. Although he was in the mundane world, he cherished the aspiration to transcend it.

Hou Mo Chen Rui, the Supreme Pillar of State, General of the Martial Guard, and Duke of Liang during the Sui Dynasty (built the Shewei Temple)

Hou Mo Chen Rui was outstanding and unmatched, with a firm and upright character. He participated in planning important matters for the royal court and was the first to raise the banner of righteousness. He had the merit of simplifying complex matters and the strength to assist in suppressing rebellions. He held important positions in the palace and experienced many changes of seasons. He was respectful and cautious, and his virtue was unique in the court. His cultural achievements were comprehensive, and his reputation spread far and wide. Three brothers in his family became imperial consorts. He revered and respected the Buddha Dharma, built temples, and transcribed scriptures. He often used the teachings of the Buddha to perfect various good deeds.

Yuan Xiaoju, the Supreme Pillar of State, Military Affairs Commander of Seventeen Prefectures in Luo and Yu, Prefect of Luo Prefecture, and General of the Left YI Guard during the Sui Dynasty (built the Kongguan Temple)

寺)

志識優遠。風骨陵霜。參務治基。早知禁衛。用心匪懈。奉法無親。舍其第居充斯凈域。靡吝資產常建福田。玉質金相英聲遠振。

隋上柱國荊州總管上明公楊紀(造定水寺)

荊門勝地。楚塞神鄉。艫舳之所混並。水陸之所衝要。唯仁是寄。雖親弗居。佈政宣條咸稱繄賴。清風遠沐盛績有聞。人唱來晚之歌。咸陳去思之詠。啟茲福地。置此仁祠。月殿流輝。珠臺曜彩。華開粉壁。荷發圓池。至於鄭氏維摩孫公安養。皆為絕世妙盡丹青。

隋上柱國尚書左僕射越國公楊素(造光明寺)

胙土開家。俾侯建國。少懷伊霍之志。長葉廉藺之風。唐舉知其相秦。郭賀稱其輔漢。聰明神粹。器局淹弘。納比吞流。照同懸鏡。英俊天挺。穎拔自然。至於推斥九流咀嚼三古。挹衢樽而不竭。運蒼海而無窮。方朔虞延恥諸魁岸。魯匡朝錯慚。斯智囊。鬱鬱美其為文。桓桓壯其用武。弼諧之力燮理之功。無以加也。而尊重正覺。開獎法門。俸祿所資並營凈業。揆赤霄而興象殿。陵倒景而起鐘臺。七寶之堂九層之塔。高臨漢表。上出雲端。布濩名花綿蠻吉鳥。善能留目。甚暢遊情。播美關中。傳名海內。

隋上柱國尚書右僕射納言邳國公蘇武威(造濟法寺)

貞干足以濟事。和義足以

【現代漢語翻譯】現代漢語譯本：志向和見識卓越深遠，風骨像寒霜般剛毅。參與政務治理根本，早年就懂得禁衛之事。用心不懈怠，奉行法令不徇私情。捨棄自己的住宅，用來充當這片清凈的寺院，不吝惜資財，經常建造福田。品德高潔如玉，相貌莊嚴如金，美好的名聲遠播。

隋朝上柱國、荊州總管、上明公楊紀（建造定水寺）：

荊門是優美的勝地，楚地是神聖的家鄉。船隻在這裡混雜並行，水路和陸路在這裡交匯要衝。只有仁德之人才能寄託於此。即使是親屬也不居住於此。頒佈政令宣揚條規，都稱讚依賴他。清廉的風尚遠播，盛大的功績廣為人知。人們唱著『來晚了』的歌謠，都表達著懷念他的詩歌。開啟這片福地，設定這座仁德的祠堂。月殿流淌光輝，珠臺閃耀色彩。美麗的蓮花在粉白的墻壁上綻放，荷花在圓形的池塘中生長。至於鄭氏、維摩（Vimalakirti，佛教居士，以智慧著稱）、孫安（可能指孫安國，東晉官員，以孝義著稱）的畫像，都是絕世之作，窮盡了繪畫的精妙。

隋朝上柱國、尚書左僕射、越國公楊素（建造光明寺）：

受封土地開創家族，被封為諸侯建立國家。年少時就懷有伊尹（商朝名相）和霍光（西漢權臣）的志向，長大后具有廉頗（戰國名將）和藺相如（戰國名相）的風範。唐舉（春秋時期相面大師）知道他有輔佐秦國的面相，郭賀（西漢時期人物）稱讚他能輔佐漢朝。聰明而有神采，器量宏大而深遠。能容納比吞噬還要多的事物，能照亮如同懸掛的明鏡。英俊是天生的，聰穎是自然形成的。至於推崇排斥諸子百家，咀嚼研究古代典籍，從衢尊（古代酒器）中取酒而不會枯竭，運轉蒼茫的大海而無窮無盡。東方朔（西漢辭賦家）和虞延（漢代辭賦家）在他面前都感到自己不夠魁梧，魯匡（人名待考）和朝錯（西漢大臣）在他面前都感到慚愧。文采斐然，武功赫赫。輔佐君王，治理國家，沒有誰能超過他。而且尊重正覺（Sammasambuddha，正等覺者，佛的稱號之一），開創和獎勵佛法。用俸祿的資財來經營清凈的佛寺。衡量赤霄（天空）而建造形象殿，比倒影還要高而建造鐘臺。七寶裝飾的殿堂，九層高的寶塔，高聳于漢水之上，直入雲端。遍佈著美麗的花朵，飛舞著吉祥的鳥兒，非常能夠吸引人們的目光，非常能夠使人心情舒暢。美名傳遍關中，名聲遠揚海內外。

隋朝上柱國、尚書右僕射、納言、邳國公蘇武威（建造濟法寺）：

剛正的品效能夠成就事業，溫和的德行足以

【English Translation】 English version: His aspirations and knowledge were outstanding and profound, his moral integrity as unyielding as frost. He participated in governance and managed the fundamentals, understanding the importance of imperial guards from an early age. Diligent in his duties, he upheld the law impartially. He donated his own residence to serve as this pure monastery, generously contributing his assets to constantly build fields of merit. His jade-like character and golden appearance spread his excellent reputation far and wide.

Yang Ji, the Supreme Pillar of the State, Governor-General of Jingzhou, and Duke Shangming of the Sui Dynasty (built Dingshui Temple):

Jingmen is a scenic and beautiful place, and the land of Chu is a sacred homeland. Ships and boats mingle and travel together here, and waterways and land routes converge at this important hub. Only the benevolent can be entrusted here. Even relatives do not reside here. Promulgating policies and proclaiming regulations, all praise and rely on him. His integrity spreads far and wide, and his great achievements are well-known. People sing songs of 'coming late' and express poems of remembrance for him. He initiated this blessed land and established this benevolent shrine. The moon palace flows with radiance, and the pearl terrace shines with color. Beautiful lotuses bloom on the white walls, and lotus flowers grow in the round pond. As for the portraits of Zheng Shi, Vimalakirti (a Buddhist layman known for his wisdom), and Sun An (possibly referring to Sun Anguo, an official of the Eastern Jin Dynasty known for his filial piety), they are all unparalleled masterpieces, exhausting the subtleties of painting.

Yang Su, the Supreme Pillar of the State, Minister of the Left of the Ministry of Affairs, and Duke Yue of the Sui Dynasty (built Guangming Temple):

He was granted land to establish a family and enfeoffed as a duke to establish a state. He harbored the ambitions of Yi Yin (a famous minister of the Shang Dynasty) and Huo Guang (a powerful official of the Western Han Dynasty) in his youth, and possessed the virtues of Lian Po (a famous general of the Warring States period) and Lin Xiangru (a famous minister of the Warring States period) in his adulthood. Tang Ju (a master of physiognomy during the Spring and Autumn period) knew that he had the face to assist the Qin state, and Guo He (a figure during the Western Han Dynasty) praised him for being able to assist the Han Dynasty. He was intelligent and spirited, with a grand and profound capacity. He could accommodate more than he could swallow, and illuminate like a hanging mirror. His brilliance was innate, and his intelligence was natural. As for promoting and rejecting the various schools of thought, chewing and studying ancient classics, drawing wine from the Quzun (an ancient wine vessel) without depletion, and operating the vast sea without end. Dongfang Shuo (a writer of the Western Han Dynasty) and Yu Yan (a writer of the Han Dynasty) felt inadequate in his presence, and Lu Kuang (person to be verified) and Chao Cuo (a minister of the Western Han Dynasty) felt ashamed in his presence. His literary talent was outstanding, and his martial prowess was magnificent. His ability to assist the ruler and govern the country was unsurpassed. Moreover, he respected Sammasambuddha (the perfectly enlightened one, one of the titles of the Buddha), and initiated and rewarded the Dharma. He used his salary to manage pure monasteries. He measured the sky to build the Image Hall and built the Bell Tower higher than the reflection. The hall decorated with seven treasures and the nine-story pagoda towered above the Han River and reached into the clouds. Beautiful flowers were everywhere, and auspicious birds flew around, which was very attractive and pleasant. His good name spread throughout Guanzhong, and his reputation spread far and wide.

Su Wuwei, the Supreme Pillar of the State, Minister of the Right of the Ministry of Affairs, and Duke Pi of the Sui Dynasty (built Jifa Temple):

Upright integrity is sufficient to accomplish things, and harmonious virtue is sufficient to

利生。確乎不拔體乎其性。隱弗違親。貞無絕俗。類八公之赴漢。同四皓之入朝。國政天綱從斯大備。頗閑百氏兼達三玄。放心於四德之場。托質於五門之觀。書經造像。禮佛燃燈。備彼莊嚴。其諸功德。隋朝良宰。蓋此吾人。而心下志高。識幽見遠。憲章文武。敦緝彝倫。

隋上柱國都督河東諸軍事河東太守竇慶

文足字民。武堪靜難。泛愛仁厚。來晚去思。汲引為心檀忍不倦。

隋柱國右衛將軍南康公劉嵩(造律藏寺)

武毅剛甚奉法無私。厭離居家欽尚解脫。

隋驃騎將軍儀同三司汾州刺史崔鳳(造經行寺)

操履貞肅。奉法憂對。篤愛大乘迴向正道。

隋上柱國河間王楊辟邪(造大慈尼寺)

儀貌溫雅。志操貞確。常欽出世早厭有為。

隋兵部尚書上大將軍龍崗公段文振(造云化寺)

世襲通侯。家傳寵命。器局和允。識慮優長。武冠孫吳。文高斑馬。待詔之策屢顯。應對之美日隆。蓋朝廷之羽儀。皇家之棟干。崇敬三寶。體達四衢。造寺供僧寫經鑄像。慈惠仁厚檀舍不渝。

隋著作郎濟南侯王劭

學窮經史。才邁群英。著齊志一部釋老志一卷。又撰仁壽舍利現瑞記一部。總敘佛法由來云。釋氏非管窺所及。率爾爾妄言之。昔春

【現代漢語翻譯】現代漢語譯本：利益眾生，確實堅定不移地體現了他的本性。隱居時不違背父母的意願，堅守正道而不脫離世俗。如同八公追隨漢朝，如同四皓進入朝廷。國家的政治綱紀因此而完備。他廣泛涉獵諸子百家，精通玄學。在四德的場所放飛心靈，在五門的寺觀中寄託身心。抄寫經書，建造佛像，禮拜佛，點燃燈，完備那些莊嚴的儀式。他的各種功德，堪稱隋朝的賢良宰相。而且他內心志向高遠，見識深邃。文治武功，敦厚地整理人倫。

隋朝上柱國、都督河東諸軍事、河東太守竇慶（Dou Qing）

文采足以安民，武功足以平定禍亂。廣泛地愛人，仁慈厚道。為官時深受百姓愛戴，離任后百姓思念他。汲引人才為己任，佈施忍辱從不懈怠。

隋朝柱國、右衛將軍、南康公劉嵩（Liu Song）（建造律藏寺）

武勇果敢，奉公守法，大公無私。厭倦居家生活，欽佩嚮往解脫。

隋朝驃騎將軍、儀同三司、汾州刺史崔鳳（Cui Feng）（建造經行寺）

操守貞正嚴肅，奉公憂國。篤信大乘佛法，迴向正道。

隋朝上柱國、河間王楊辟邪（Yang Pixie）（建造大慈尼寺）

儀容溫和文雅，志向操守堅定。常常欽佩出世修行，早就厭倦了世俗的作為。

隋朝兵部尚書、上大將軍、龍崗公段文振（Duan Wenzhen）（建造云化寺）

世代承襲爵位，家族世代受皇恩。器宇軒昂，見識深遠。武功蓋世，文采斐然。待詔的策略屢次顯效，應對的才能日益精進。堪稱朝廷的羽翼，皇家的棟樑。崇敬三寶，通達四衢。建造寺廟供養僧人，抄寫經書，鑄造佛像。慈悲仁厚，佈施不遺餘力。

隋朝著作郎、濟南侯王劭（Wang Shao）

學問精通經史，才華超越眾人。撰寫《齊志》一部，《釋老志》一卷。又撰寫《仁壽舍利現瑞記》一部，總述佛法由來，說：『釋迦牟尼佛的教義，不是淺薄的見識所能理解的，不能隨便妄加評論。』從前……

【English Translation】 English version: Benefiting sentient beings, indeed steadfastly embodying his nature. Living in seclusion without disobeying his parents, upholding integrity without severing ties with the world. Like the Eight Elders following the Han Dynasty, like the Four Greybeards entering the court. The nation's political order is thus fully prepared. He is well-versed in the Hundred Schools of Thought and proficient in the Three Mysteries. He sets his mind free in the field of the Four Virtues and entrusts his being to the contemplation of the Five Gates. Copying scriptures, creating Buddha images, worshipping the Buddha, lighting lamps, perfecting those solemn rituals. His various merits are worthy of being a virtuous prime minister of the Sui Dynasty. Moreover, his heart holds lofty aspirations, and his vision is profound. He cultivates both civil and military virtues, and harmoniously regulates human relationships.

Dou Qing, Supreme Pillar of State, Commander-in-Chief of the Military Affairs of Hedong, and Governor of Hedong during the Sui Dynasty

His literary talent is sufficient to pacify the people, and his martial prowess is sufficient to quell unrest. He loves people extensively, with kindness and generosity. He was deeply loved by the people when he was in office, and the people missed him after he left. He takes it as his responsibility to promote talents, and he is tireless in giving and enduring.

Liu Song, Pillar of State, Right Guard General, and Duke of Nankang during the Sui Dynasty (builder of the Vinaya Treasury Temple)

He is brave and resolute, upholding the law and being selfless. He is weary of domestic life and admires liberation.

Cui Feng, General of the Flying Cavalry, Grand Master of the Three Departments, and Prefect of Fenzhou during the Sui Dynasty (builder of the Sutra Walking Temple)

His conduct is upright and solemn, serving the law and worrying about the country. He deeply believes in Mahayana Buddhism and dedicates himself to the right path.

Yang Pixie, Supreme Pillar of State and Prince of Hejian during the Sui Dynasty (builder of the Great Compassion Nunnery)

His appearance is gentle and refined, and his aspirations and conduct are firm. He often admires leaving the world to cultivate and has long been tired of worldly affairs.

Duan Wenzhen, Minister of the Ministry of War, Grand General, and Duke of Longgang during the Sui Dynasty (builder of the Yunhua Temple)

His family inherited nobility for generations and received imperial favor for generations. His demeanor is harmonious and appropriate, and his knowledge and consideration are excellent. His martial arts are unparalleled, and his literary talent is outstanding. His strategies as a court advisor have repeatedly proven effective, and his ability to respond to situations has improved daily. He is worthy of being the wings of the court and the pillars of the royal family. He reveres the Three Jewels and is well-versed in the Four Crossroads. He builds temples to support monks, copies scriptures, and casts Buddha images. He is compassionate, benevolent, and generous in giving.

Wang Shao, Editorial Compiler and Marquis of Jinan during the Sui Dynasty

His learning is exhaustive in classics and history, and his talent surpasses the masses. He wrote 'The History of Qi' and 'A Volume on Buddhism and Taoism'. He also wrote 'A Record of the Auspicious Manifestation of the Relics of Renshou', generally describing the origin of Buddhism, saying: 'The teachings of Shakyamuni Buddha cannot be understood by shallow knowledge and cannot be commented on rashly.' Formerly...

秋莊公七年四月辛卯。夜恒星不見。夜中星隕如雨。而意說者。以為四月八日佛生時也。案週四月夏之二月。亙辛卯非八日。年紀云。言魯知不及他國。牟融云。漢明帝夢金人。其名曰佛。於是遣使往求經書。又案漢武帝得休屠王祭天金人。劉向列仙傳云。七十四人在佛經矣。然則明帝前已有佛之經像。魚豢云。老子入西戎教為浮圖者。此言出自化胡經。不足取也。漢世曰浮屠。即佛陀也。猶沙門與桑門語之轉耳。典略云。黃帝夢遊華胥氏之國。華胥氏者即天竺國也。在佛神遊之所。

隋柱國毫靈四州總管海陵公賀若誼

寔卿相之門。稱冠蓋之里。山庭儀表月窟風猷。篤信大乘崇奉正覺。

隋使持節大將軍涼州諸軍事涼州刺史趙國公獨孤羅

景公之世子獻后之長兄。敬法重人尊師尚義。

隋上柱國涼益六州總管蔣國襄公梁睿

導靈源於少昊。分休蒂于伯益。東漢良宰西晉鼎臣。敬信有聞丕業克著。

隋上柱國廣宗莊公李崇

挺生拔萃。秀出罕儔。唯昆與季師王友帝。誦習般若興建法輪。

隋上柱國左武衛大將軍使持節涼州刺史宇文慶

包文武之幹略。蹈仁義之規矩。宣條萬里圖贊百城。鑄像寫經為福無已。

隋上大將軍營州總管魏興公韋世文

【現代漢語翻譯】現代漢語譯本：秋莊公七年四月辛卯，夜晚恒星消失不見，夜裡流星如雨般墜落。一些喜歡附會的人認為，這是四月八日佛陀誕生時的異象。但考證周曆的四月，實為夏曆的二月，而且辛卯日也並非八日。年紀中記載說，這是因為魯國的見識不如其他國家。牟融說，漢明帝夢見金人，其名為佛，於是派遣使者前往求取經書。又考證漢武帝得到休屠王祭天的金人。劉向《列仙傳》中說，七十四人出現在佛經中。由此可見，明帝之前已經有佛的經像了。魚豢說，老子進入西戎教化成為浮圖（Buddha），這種說法出自《化胡經》，不足為信。漢代所說的浮屠，就是佛陀（Buddha）。就像沙門（Śrāmaṇa）與桑門（Saṃgha）只是語音的轉變而已。《典略》中說，黃帝夢遊華胥氏之國，華胥氏之國就是天竺國（India），是佛（Buddha）神遊的地方。

隋朝柱國、毫靈四州總管、海陵公賀若誼（He Ruo Yi）：出身于卿相之家，是京城顯貴之地。他有如山庭般的儀表，月窟般的風度，篤信大乘佛教（Mahāyāna），崇奉正覺。

隋朝使持節大將軍、涼州諸軍事、涼州刺史、趙國公獨孤羅（Du Gu Luo）：是景公的世子，獻后的長兄。他尊敬佛法，重視人才，尊重老師，崇尚道義。

隋朝上柱國、涼益六州總管、蔣國襄公梁睿（Liang Rui）：他的祖先在少昊（Shaohao）時期開導靈源，在伯益（Boyi）時期分封休地。東漢時期是賢良的官吏，西晉時期是朝廷重臣。他敬信佛教的事蹟廣為人知，功業顯著。

隋朝上柱國、廣宗莊公李崇（Li Chong）：天資聰穎，出類拔萃，很少有人能與他相比。他與昆季一起侍奉君王和帝王，誦習般若（Prajna），興建法輪。

隋朝上柱國、左武衛大將軍、使持節涼州刺史宇文慶（Yuwen Qing）：兼具文韜武略，遵循仁義的規範。他的政令傳遍萬里，功績被銘刻在百座城池之上。他鑄造佛像，抄寫經書，為自己積累無盡的福報。

隋朝上大將軍、營州總管、魏興公韋世文（Wei Shiwen）：

【English Translation】 English version: In the seventh year of Duke Zhuang of Lu, in the fourth month, on the day of Xinmao, the fixed stars were not visible at night, and meteors fell like rain. Some interpreters speculated that this was a sign of the Buddha's (Buddha) birth on the eighth day of the fourth month. However, according to the Zhou calendar, the fourth month corresponds to the second month of the Xia calendar, and Xinmao was not the eighth day. The Annals state that Lu's knowledge was inferior to that of other states. Mou Rong said that Emperor Ming of Han dreamed of a golden man named Buddha (Buddha), so he sent envoys to seek scriptures. Furthermore, it is recorded that Emperor Wu of Han obtained a golden statue used for celestial sacrifices by the King of Xiongnu. Liu Xiang's 'Biographies of Immortals' mentions that seventy-four individuals appear in Buddhist scriptures. Thus, images and scriptures of the Buddha (Buddha) existed before Emperor Ming. Yu Huan stated that Lao Tzu entered the Western Regions and taught as Futu (Buddha), but this account originates from the 'Huahu Sutra' and is unreliable. In the Han dynasty, Futu referred to Buddha (Buddha), just as Śrāmaṇa and Saṃgha are simply phonetic variations. The 'Dianlüe' mentions that the Yellow Emperor dreamed of traveling to the land of Huaxu, which is India (India), a place where the Buddha's (Buddha) spirit roams.

He Ruo Yi (He Ruo Yi), Pillar of State of the Sui Dynasty, General Administrator of Hao, Ling, and Four other prefectures, and Duke of Hailing: He came from a family of high ministers and was known in the capital for his nobility. He possessed the dignified appearance of a mountain court and the refined demeanor of a moon cave. He deeply believed in Mahāyāna Buddhism (Mahāyāna) and revered the Right Enlightenment.

Du Gu Luo (Du Gu Luo), Grand General of the Sui Dynasty, Military Affairs of Liang Prefecture, Governor of Liang Prefecture, and Duke of Zhao: He was the heir of Duke Jing and the elder brother of Empress Xian. He respected the Dharma, valued talent, honored teachers, and esteemed righteousness.

Liang Rui (Liang Rui), Supreme Pillar of State of the Sui Dynasty, General Administrator of Liang, Yi, and Six other prefectures, and Duke Xiang of Jiang: His ancestors guided the spiritual source during the time of Shaohao (Shaohao) and were granted land during the time of Boyi (Boyi). During the Eastern Han dynasty, he was a virtuous official, and during the Western Jin dynasty, he was a prominent minister. His reverence for Buddhism was well-known, and his achievements were remarkable.

Li Chong (Li Chong), Supreme Pillar of State of the Sui Dynasty, and Duke Zhuang of Guangzong: He was born intelligent and stood out from the crowd, with few who could compare to him. Together with his brothers, he served kings and emperors, recited Prajna (Prajna), and promoted the Dharma wheel.

Yuwen Qing (Yuwen Qing), Supreme Pillar of State of the Sui Dynasty, General of the Left Military Guard, and Governor of Liang Prefecture: He possessed both literary and military talents and followed the principles of benevolence and righteousness. His decrees spread throughout the land, and his achievements were inscribed on hundreds of cities. He cast Buddha images and transcribed scriptures, accumulating endless blessings for himself.

Wei Shiwen (Wei Shiwen), Grand General of the Sui Dynasty, General Administrator of Ying Prefecture, and Duke of Weixing:

聞詩聞禮之風。三義三君之德。鐘慶流澤奕葉不窮。慕正法于當年。習微言于積歲。

隋上柱國吏部尚書上庸公韋世康

容狀魁岸風韻韶舉。同玉樹之華滋。類璧山之朗潤。善經略美銓衡。歸心慧門游情法苑。

隋廣漢太守襄垣侯薛琰

鳳毛麟角標文示武。家崇正法門奉玄風。暨五涼四燕三秦二趙。高門連於閶闔。崇基接于太階。戚里之皇。親帝京之富室。颙颙慕道各各橫經。口誦金言。手披玉軸。至於隋代王公盛名帝宇。並欽崇釋教。俱敬福田。或造寺摸經。或行檀悲敬。或誦味經典。或研覆玄義。如是比屋可封。差難具列。至如大唐朝伍賢官成林。蕭族以法華為福基。竇宗用塔寺為命。伐戴尚書之普敬。秦將軍之濟生。或府省同欽。或寺臺共奉。爰逮要荒華夷令長。㳂諸仆隸等布一心。各以佛理為指南。並修勝業為己任。既形於耳目。故不即事而敘之。豈以李老埋名。故由深鑒有托矣。

辯正論卷第四大正藏第 52 冊 No. 2110 辯正論

辯正論卷第五

唐沙門釋法琳撰

東宮學士陳子良注

佛道先後篇第三

儒生久之。更為議曰。尋佛教東夏未六百年。晉宋已來其風始盛。猶謂功無與等。世不能名。況老教中華年代綿遠

【現代漢語翻譯】現代漢語譯本：聽聞詩歌禮儀的教化之風，效仿三義三君的崇高品德。美好的聲譽和恩澤像鐘聲一樣流傳，子孫後代無窮無盡。在當年就仰慕正法，多年來學習精微的佛理。

隋朝的上柱國、吏部尚書、上庸公韋世康：容貌魁梧高大，風度韻致美好。如同玉樹般華美滋潤，好比璧玉山一樣明亮潤澤。擅長治理國家，精通選拔人才。內心歸向佛門的智慧，情感寄託于佛法的園地。

隋朝的廣漢太守、襄垣侯薛琰：如同鳳凰的羽毛和麒麟的角一樣，是文武雙全的傑出人才。家族崇尚正法，門第信奉玄妙的佛法。上溯到五涼、四燕、三秦、二趙時期，高貴的門第與天上的閶闔宮相連，崇高的基業與朝廷的太階相接。他們是皇親國戚，是帝都的富貴人家。都恭敬地仰慕佛道，各自研習儒家經典。口中誦讀佛陀的金玉良言，手中翻閱珍貴的經書。到了隋朝，王公貴族在盛世享有盛名，他們都欽佩崇尚佛教，共同敬重這塊種福的田地。有人建造寺廟，抄寫經書；有人行持佈施，心懷慈悲和敬意；有人誦讀品味經典，有人研究探討深奧的佛理。像這樣的人家比比皆是，難以一一列舉。到了大唐朝代，賢能的官員多如樹林。蕭氏家族以《法華經》為積累福報的根基，竇氏家族用建造佛塔寺廟來延續生命。還有伐戴尚書的普遍敬奉，秦將軍的救濟眾生。有的府衙和省署一同欽佩，有的寺廟和朝廷共同尊奉。乃至邊遠地區的華夷各族的長官，以及眾多的僕人和隸役等，都一心向佛，各自以佛理作為指南，都以修行殊勝的功德作為自己的責任。這些事蹟已經顯現在人們的耳目之中，所以不得不加以敘述。難道是因為老子隱姓埋名，所以才將這些深遠的鑑戒寄託于佛法嗎？

《辯正論》卷第四大正藏第52冊 No. 2110 《辯正論》

《辯正論》卷第五

唐朝沙門釋法琳撰

東宮學士陳子良注

佛道先後篇第三

儒生過了很久，又提出議論說：『追溯佛教傳入東土（指中國）還不到六百年。晉朝和宋朝以來，佛教的風氣才開始興盛。即使這樣，（佛教的）功德還不能與（儒教）相比，世人也不能完全瞭解（佛教）。更何況老教（指道教）在中華的年代更為久遠呢？』

【English Translation】 English version: I have heard of the influence of poetry and ritual, and admired the virtues of the Three Righteous Ones and the Three Lords. May their blessings flow like a bell's resonance, extending limitlessly to future generations. I admired the Correct Dharma in those years and have studied its subtle words for many years.

Wei Shikang, the Supreme Pillar of State, Minister of the Ministry of Personnel, and Duke of Shangyong of the Sui Dynasty: His appearance was grand and imposing, his demeanor elegant and refined, like the flourishing beauty of a jade tree, and the bright luster of a jasper mountain. He excelled in governance and was skilled in selecting officials. His heart turned towards the wisdom of the Buddhist gate, and his emotions were devoted to the garden of Dharma.

Xue Yan, the Prefect of Guanghan and Marquis of Xiangyuan of the Sui Dynasty: Like the feathers of a phoenix and the horn of a unicorn, he was an outstanding talent in both literary and military arts. His family revered the Correct Dharma, and his lineage embraced the profound teachings. Tracing back to the Five Liang, Four Yan, Three Qin, and Two Zhao dynasties, their noble lineage was connected to the celestial Changhe Palace, and their lofty foundations were linked to the Taijie (imperial steps) of the court. They were relatives of the imperial family and wealthy households of the capital. All respectfully admired the Way, and each studied the Confucian classics. Their mouths recited the golden words of the Buddha, and their hands turned the precious scriptures. During the Sui Dynasty, princes and nobles enjoyed great fame in the prosperous era. They all admired and revered Buddhism, and together respected this field for cultivating blessings. Some built temples and transcribed scriptures; some practiced charity with compassion and reverence; some recited and savored the classics; some studied and explored the profound meanings. Such families were numerous and difficult to list completely. As for the Tang Dynasty, virtuous officials were as numerous as trees in a forest. The Xiao family used the Lotus Sutra (Fahua) as the foundation for accumulating blessings, and the Dou family used the construction of pagodas and temples to prolong life. There was the universal reverence of Minister Fa Dai, and the life-saving actions of General Qin. Some government offices and provinces jointly admired, and some temples and courts jointly revered. Even the leaders of remote and uncivilized regions, as well as numerous servants and laborers, all devoted their hearts to Buddhism, each taking Buddhist principles as their guide, and all taking the cultivation of superior deeds as their responsibility. These events have already manifested in people's eyes and ears, so they must be narrated. Is it because Laozi (Lao Tzu) hid his name that these profound lessons are entrusted to Buddhism?

Bian Zheng Lun (Treatise on Distinguishing the Correct) Volume 4 Taisho Tripitaka Volume 52, No. 2110, Bian Zheng Lun

Bian Zheng Lun (Treatise on Distinguishing the Correct) Volume 5

Composed by the Tang Dynasty Monk Shi Falin

Commentary by Chen Ziliang, Scholar of the Eastern Palace

Chapter 3: The Order of Buddhism and Taoism

After a long time, the Confucian scholar further argued: 'Tracing back, Buddhism has been introduced to the Eastern Land (China) for less than six hundred years. Since the Jin and Song dynasties, the influence of Buddhism began to flourish. Even so, the merits (of Buddhism) cannot be compared to (Confucianism), and the world cannot fully understand (Buddhism). Moreover, Taoism has been in China for a much longer time.'

。經史具載略可而聞。案道經元皇曆云。吾以清濁元年正月甲子。下師伏羲。治國太平白日昇天。又云。未分元年八月甲辰。下師神農。太元元年下師𥙿。一本作松容。凡經一十二代。變為一十七身。始自玄老。終乎方朔。隱真論云。處天地之先。不以為長。在萬古之下。不以為久。隨時應變與物俱化。勘其游世輔國。時節可知。至於誘引黎元匠成品物。安能紀乎。略計已經二百七十餘萬年矣(彈曰。太素之時氣形始具清濁未判。名之渾沌。二儀既而不分。三才亦眇而未見。六紀序命之外。伏羲方生四姓。燧人之末神農始誕。何得庖炎二皇出清濁之世。柅容六甲生未分之前。委巷之書不足承信也)故云。常道非可道之道。無名非可名之名。既曰寂寥。是稱恍惚。托周朝而為柱史。居漢世而作大臣。戲水乘魚游空駕鵠。玉井含潤。美地下之飛泉。金灶生煙。烈人間之焰火。三宮白珠之帳。或餌甜芝。九花青瑣之階。恒餐練髓。玫瑰琥珀之樹。不日舒光。琉璃馬璃之枝。無風白響。髑髏能語。曾假問于莊周。白骨還生。豈虛談于徐甲。西王玉文之棗。聖女擎來。東海金色之梨。仙人捧至。形無定所。見種種之容。情有異端。啟紛紛之跡。超江跨海詎藉舟航。入市登山隨心自在。綿綿叵測眇眇難尋。莫不利益天人楷模今古。

釋氏之化日月未淹。焉得與道而為比校。開士讓曰。吾子學無稽古。困在師心。不能擇善返迷。而守株信度。吾聞智無不周曰聖。化不可測曰神。遠近難尋始終莫究者。其在茲乎。焉欲措意于其間也。子疑尚擁。當復言之。何者。

夫世界初成。未有日月。二大菩薩下救蒼生。爰列三光是興八卦。伏羲皇者應聲大士(春秋內事曰。伏羲擁列三光。建立八節。以文應氣有二十四。訊息禍福以制吉兇也。是以羲氏和氏世掌日月之官。皆伏羲之後也。故曰名羲和。蓋羲皇之本號也)女媧後者吉祥菩薩。何以明之。尋此劫中千佛出世。第四佛者即釋迦文。自余續興終乎劫盡。爾乃劫劫相次。則佛佛無窮者也(立世毗曇云。跋陀劫中凡有千佛相續出世。以法化不絕故號賢劫。一賢劫中有成住壞空四大中劫也。如從十歲至八萬歲復從八萬還至十歲如捷攎上下。經二十反為一小劫。二十小劫為一成劫。凡經八千萬萬億百千八百萬義。為一小劫。俱舍又云。七火一水災。七水一風災。七火災七火災已度。然後風災起。經八八六十四大劫。過四不可數。始是一賢劫也。住劫之中方有佛出。相次一千。釋迦如來位當第四餘有九百九十六在。世界是佛依報。眾生是佛緣因。但有眾生即有佛也。依須彌像圖山經及十二游經。並云。成劫已

【現代漢語翻譯】現代漢語譯本：釋迦牟尼佛的教化時間尚短，怎麼能與道教相提並論呢？』開士反駁說：『你學習沒有考證古籍，被自己的想法所困擾，不能選擇好的而改正錯誤，反而像守株待兔一樣迷信。我聽說智慧無所不包叫做『聖』，變化不可預測叫做『神』，遠近難以尋找，始終無法窮盡的，大概就是指這個了吧。你還想在這裡面做什麼呢？你的疑惑還很多，我再跟你說說。』『世界剛形成的時候，還沒有日月。兩大菩薩下凡拯救百姓，於是排列三光，興起八卦。伏羲皇者就是應聲大士（《春秋內事》說：伏羲排列三光，建立八節，用文字來應和氣候，有二十四個節氣，通過訊息禍福來制定吉兇。因此羲氏和氏世代掌管日月之官，都是伏羲的後代。所以叫做羲和，大概是羲皇的本號）。女媧後者就是吉祥菩薩。憑什麼這麼說呢？尋此劫中千佛出世，第四佛就是釋迦文佛，其餘的佛會陸續出現，直到此劫結束。這樣劫劫相續，佛佛無窮（《立世毗曇》說：跋陀劫中有千佛相繼出世，因為佛法教化不絕，所以叫做賢劫。一賢劫中有成、住、壞、空四大中劫。如從十歲到八萬歲，又從八萬歲回到十歲，像敏捷地上下拋擲，經過二十次為一個一小劫。二十小劫為一個成劫。總共經過八千萬萬億百千八百萬義，為一個小劫。《俱舍論》又說：七次火災，一次水災；七次水災，一次風災。七次火災已經過去，然後風災興起，經過八八六十四大劫，超過四個不可數，才是一個賢劫。住劫之中才有佛出世，相繼一千位。釋迦如來位列第四，其餘還有九百九十六位。世界是佛的依報，眾生是佛的緣因，只要有眾生就有佛。依據須彌山像圖山經和十二游經，都說成劫已……』

【English Translation】 English version: 'Shakyamuni Buddha's teachings have not been around for long. How can they be compared to Taoism?' The enlightened one retorted, 'Your learning lacks historical verification, trapped in your own preconceived notions. You cannot choose the good and correct your errors, instead, you are like waiting for a rabbit to run into a tree stump, blindly believing. I have heard that wisdom that encompasses everything is called 'Sage,' and change that is unpredictable is called 'Divine.' That which is difficult to find near and far, and whose beginning and end cannot be fathomed, probably refers to this. What do you want to accomplish here? Your doubts are still numerous; let me explain further.' 'When the world was first formed, there were no sun and moon. Two great Bodhisattvas descended to save the people, arranging the three lights and establishing the eight trigrams. Emperor Fuxi was the 'Responding Voice Great Being' (The 'Spring and Autumn Annals' states: Fuxi arranged the three lights, established the eight festivals, and used writing to correspond with the climate, having twenty-four solar terms, using the news of fortune and misfortune to determine auspiciousness and inauspiciousness. Therefore, the Xi and He clans have been in charge of the offices of the sun and moon for generations, all descendants of Fuxi. Therefore, it is called Xihe, probably the original name of Emperor Xi). Empress Nüwa was the 'Auspicious Bodhisattva.' How can I prove this? Seeking in this kalpa, a thousand Buddhas appear in the world, the fourth Buddha being Shakyamuni Buddha, and the remaining Buddhas will continue to appear until the end of this kalpa. Thus, kalpa after kalpa continues, and Buddha after Buddha is endless (The 'Establishment of the World Abhidharma' states: In the Bhadra kalpa, a thousand Buddhas appear in succession because the Dharma teachings are uninterrupted, therefore it is called the Fortunate Kalpa. In one Fortunate Kalpa, there are four intermediate kalpas of formation, existence, destruction, and emptiness. Like throwing something up and down swiftly from ten years old to eighty thousand years old, and then from eighty thousand years old back to ten years old, after twenty times, it is one small kalpa. Twenty small kalpas are one formation kalpa. In total, after eighty million trillion hundred thousand eight million meanings, it is one small kalpa. The 'Abhidharma-kosa' also states: Seven fire disasters, one water disaster; seven water disasters, one wind disaster. After seven fire disasters have passed, then the wind disaster arises, after eight times eight, sixty-four great kalpas, exceeding four uncountable numbers, it is one Fortunate Kalpa. Only in the existence kalpa do Buddhas appear in the world, succeeding one thousand. Shakyamuni Tathagata is in the fourth position, and there are nine hundred and ninety-six remaining. The world is the Buddha's dependent reward, and sentient beings are the Buddha's causal condition; as long as there are sentient beings, there is a Buddha. According to the Mount Sumeru image map and the Twelve Excursions Sutra, it is said that the formation kalpa has already...'

過入住劫來。經七小劫也。光音天等下食地肥。諸天項后自背光明。遠近相照。因食地肥。欲心漸發。遂失光明。人民呼嗟爾時西方阿彌陀佛告寶應聲寶吉祥等二大菩薩。汝可往彼與造日月。開其眼目造作法度寶應聲者示為伏羲。寶吉祥者化為女媧。后現命盡還歸西方)山海經云。身毒之國。軒轅氏居之(郭璞注云。則天竺國也)信知三皇根起在彼。奉佛使者。故不疑焉。取例尋文可以意得。帝系云。開闢之初。人精昏鯁。唯眠與食。莫曉逆從。起乎太昊上皇因時作范。比象畫卦尊卑位焉。始知敬以奉上慈以育下。微用心識漸開慧路。自非無涯大悲深妙解脫。孰能俯質同愚發矇化世。二聖來應信而有徴。其弘道也。塵劫所不窮。其利物也。巧曆所不計。過去倍于恒沙。未來逾于上數。汝元皇之歲。猶大地之始一塵。開闢之年。比滄海之論一滴耳。非所聯類也。非所頡頏也。夫食木之蟲。尚不知皮外之味。豈知宇宙之廣哉。案三史正文與五經典誥並云。老子週末時人。次則阮氏七錄王家四部。華林遍略修文御覽。陶隱居之文。劉先生之記。王隱魏收之錄。楊玢費節之書。並編年紀。咸為代歷。莫不共遵正史。曾無異談。隋世有姚長謙者(名恭齊為渡遼將軍在隋為修歷博土)學該內外善窮算術(今太史承傳仁均受業師)以

【現代漢語翻譯】現代漢語譯本：經過入住劫之後，又經歷了七小劫。光音天（一種天界）的天人下來食用地肥（一種自然產生的食物）。這些天人的頸后自然發出光明，遠近互相照耀。因為食用了地肥，慾望逐漸產生，於是失去了光明。人民呼喊嘆息。這時，西方的阿彌陀佛（西方極樂世界的佛）告訴寶應聲（菩薩名）和寶吉祥（菩薩名）這兩位大菩薩：『你們可以去那裡創造日月，開啟他們的眼目，制定法則。』寶應聲菩薩示現為伏羲（中國神話人物），寶吉祥菩薩化身為女媧（中國神話人物）。後來壽命終結，返回西方。《山海經》記載，身毒之國（印度的古稱），是軒轅氏（黃帝）居住的地方（郭璞註釋說：『就是天竺國』）。由此可知，三皇（指中國上古時期的三位君主）的根源起源於那裡。奉佛的使者，因此不會懷疑這一點。可以參照這些例子來理解文中的意思。《帝系》記載，開天闢地之初，人類的精神昏昧閉塞，只會睡覺和吃飯，不明白順從和違逆。太昊上皇（中國神話人物）順應時勢制定規範，比照事物形象畫出卦象，確定尊卑地位。人們開始懂得用尊敬來侍奉上位者，用慈愛來養育下位者。稍微用心思考，智慧之路逐漸開啟。如果不是無邊的大悲和深妙的解脫，誰能降低身份與愚昧的人相同，啓發矇昧，教化世人呢？兩位聖人前來應世，確實有徵兆。他們弘揚佛法的功德，經歷塵劫也無法窮盡；他們利益眾生的功德，用巧妙的歷法也無法計算。過去的時間比恒河沙數還多，未來的時間超過了無數。你們所處的元皇之歲，相對於大地來說，就像最初的一粒塵埃；開天闢地的年份，比之於滄海，就像其中的一滴水。兩者不是可以相提並論的，也不是可以相比擬的。吃木頭的蟲子，尚且不知道樹皮以外的味道，又怎麼知道宇宙的廣闊呢？查閱三史（指史記、漢書、後漢書）的正文和五經典誥（指五經和各種誥命文書），都說老子是週末時期的人。其次是阮孝緒的《七錄》、王儉的《七志》、華林遍略、修文御覽、陶弘景的文章、劉之遴的記錄、王隱和魏收的記錄、楊玢和費節的書，都編撰了年代表，都遵循正史，沒有不同的說法。隋朝有姚長謙（名恭，齊州人，曾任渡遼將軍，在隋朝擔任修歷博士），學識淵博，精通內外，擅長算術（現在的太史承傳仁也是他的學生）。

【English Translation】 English version: After the Inhabitation Kalpa passed, seven Minor Kalpas also elapsed. The deities of the Ābhāsvara heaven (a type of celestial realm) descended to eat the earth-cream (a naturally occurring food). These deities naturally emitted light from the back of their necks, illuminating near and far. Because they consumed the earth-cream, desires gradually arose, and they lost their light. The people cried out and lamented. At this time, Amitābha Buddha (the Buddha of the Western Pure Land) of the West told the two great Bodhisattvas, Bao Ying Sheng (name of a Bodhisattva) and Bao Ji Xiang (name of a Bodhisattva): 'You may go there to create the sun and moon, open their eyes, and establish laws.' Bodhisattva Bao Ying Sheng manifested as Fuxi (a figure in Chinese mythology), and Bodhisattva Bao Ji Xiang transformed into Nüwa (a figure in Chinese mythology). Later, when their lifespans ended, they returned to the West. The Classic of Mountains and Seas records that the country of Shendu (an ancient name for India) was where Xuanyuan Shi (the Yellow Emperor) resided (Guo Pu commented: 'That is the country of Tianzhu'). From this, it can be known that the origins of the Three Sovereigns (referring to the three rulers of ancient China) lie there. The envoys who venerate the Buddha, therefore, do not doubt this. These examples can be referred to in order to understand the meaning of the text. The Genealogy of Emperors records that at the beginning of the creation of the world, the spirit of humans was dull and obstructed, only knowing how to sleep and eat, not understanding obedience and defiance. Taihao Shanghuang (a figure in Chinese mythology) adapted to the times and established norms, drawing trigrams based on the images of things, and determining the positions of the honored and the lowly. People began to understand using respect to serve those above, and using compassion to nurture those below. By slightly using their minds, the path of wisdom gradually opened. If it were not for boundless great compassion and profound liberation, who could lower themselves to be the same as ignorant people, enlighten the unenlightened, and transform the world? The two sages came to respond to the world, and there are indeed signs. The merit of their propagating the Dharma cannot be exhausted even after countless kalpas; the merit of their benefiting beings cannot be calculated even with ingenious calendars. The past time is more than the sands of the Ganges River, and the future time exceeds countless numbers. The year of Yuanhuang in which you live is like a single speck of dust at the beginning of the earth; the year of the creation of the world is like a single drop of water compared to the vast ocean. The two cannot be compared, nor can they be likened. A worm that eats wood does not even know the taste beyond the bark, how can it know the vastness of the universe? Checking the main texts of the Three Histories (referring to the Records of the Grand Historian, the Book of Han, and the Book of the Later Han) and the Five Classics and Decrees (referring to the Five Classics and various decree documents), they all say that Laozi was a person of the late Zhou Dynasty. Next are Ruan Xiaoxu's Seven Records, Wang Jian's Seven Zhi, the Hualin Bianlüe, the Xiuwen Yulan, Tao Hongjing's writings, Liu Zhilin's records, Wang Yin and Wei Shou's records, and Yang Fen and Fei Jie's books, all of which compiled chronologies, all following the official history, with no different opinions. In the Sui Dynasty, there was Yao Changqian (named Gong, from Qizhou, who served as a general crossing the Liao River, and served as a doctoral scholar of calendar in the Sui Dynasty), who was knowledgeable and proficient in both internal and external matters, and skilled in arithmetic (the current Taishi Cheng Chuanren is also his student).

春秋所紀不過七十餘國。丘明為傳但敘二百餘年。至如世系世本。尤失根緒。帝王世紀又甚荒蕪。後生學者彌以多惑。開皇五年乙巳之歲。與國子祭酒開國公何妥等。被召修歷。其所推勘三十餘人。並是當世杞梓。備諳經籍者。據三統曆編其年號。上拒運開下終魏靜。首統甲子傍陳諸國。爰引九紀三元(九頭五龍括提合雄連通序命修飛因提善通等。謂之九紀)天皇人帝五經十緯六藝五行。開山圖括地象。古史考元命苞。援神契帝系譜。鉤命決始學篇。太史公律曆志。典略之與世紀。志林之與長曆。百王詔誥六代官儀。地理書權衡記。三五歷十二章。方叔機陶弘景等數十部書。以次編之。合四十卷。名為年曆帝紀。頗有備悉文義可依。從太極上元庚戌之歲。至開皇五年乙巳。積有一十四萬三千七百八十年矣。梁紀云。從開闢至梁太宗大寶二年。凡二百八十三代。七十六萬一千四十五年。案諸部年紀。莫見老氏為伏羲師。考此一虛則百事無實。長謙紀云。佛是昭王二十六年甲寅歲生。穆王五十三年壬申之歲佛始滅度(至開皇五年。得一千五百七十六載矣)與周書異記並漢法本內傳及法王本記。與吳尚書令闞澤魏曇謨最法師等所記不差。推老子以桓王六年丁卯之歲仕周。敬王三十二年癸丑之歲五月壬午乃西渡關(至開皇五年

。得一千三十七載)案葛仙公序云。老子以上皇元年太歲丁卯二月十二日丙午為周師者。即桓王丁卯之歲也。又云。無極元年太歲癸丑五月壬午去周西度關者。即是敬王癸丑之檢歲。三皇以下本記。亦無建元。至漢武世始有元號。彼稱上皇無極等。併爲妄說全無依據。又高麗王表問齊后。諸佛生世可得聞乎。文宣帝召上統法師為文具報。於時引周穆傳(蓋穆王別傳也)以對。使人與姚長謙所引無異。劉向列仙傳曰。𨈭與尹喜俱之流沙之西服巨蕂實。是知孔老二儒皆生週末。老在佛后隔十二王。國語云。幽王二年三川震岐山崩。伯陽父云。周將亡矣。別有老人。非老子也。案梁元帝解莊老云。老子以景王初終。莊生以景王末卒。姚將軍言。孔老相見問禮之時。亦在景王十年景寅之歲。為尹說經。亦于景王之時。此則佛先道后。的可明矣。子云。清濁之年為國師者。甚大河漢不近人情。原夫清濁始兆而陰陽未分。陰陽未分則兩儀尚渾。兩儀尚渾則三才莫形。是以窈窈冥冥不可名也。甲子起于大撓。年月定於堯典。非唯羲皇未出。固是天地靡開。驗知天地構精男女化生。羲之與老。其是人耶。必在二儀之內。不越三才之中。焉得道聽途說以自欺乎。又言。方朔亦𨈭之身。彌不可也。傳云。東方朔者。歲之之精也。何以明之。

【現代漢語翻譯】現代漢語譯本：（經過一千零三十七年）根據葛仙公的序文記載，老子在上皇元年丁卯年二月十二日丙午日成為周朝的老師，也就是周桓王丁卯年。又說，無極元年癸丑年五月壬午日離開周朝向西度過關隘，就是周敬王癸丑年。三皇以下的本紀，也沒有建立年號。到了漢武帝時期才開始有年號。他們所說的上皇、無極等，都是虛妄的說法，完全沒有依據。另外，高麗國王的表文詢問齊朝之後，諸佛出世的情況可以得知嗎？文宣帝召集上統法師撰寫文章回復。當時引用了《周穆王傳》（大概是穆王的別傳）來回答。使者與姚長謙所引用的內容沒有區別。劉向的《列仙傳》說，老子與尹喜一同前往流沙的西邊，服用巨大的蕂實。由此可知孔子和老子這兩位儒家人物都生於週末。老子在佛之後，相隔十二位周王。國語記載，周幽王二年，三川發生地震，岐山崩塌。伯陽父說，周朝將要滅亡了。這裡說的老人，不是老子。根據梁元帝對莊子和老子的解釋，老子在周景王初年去世，莊子在周景王末年去世。姚將軍說，孔子和老子相見請教禮儀的時候，也在周景王十年庚寅年。為尹喜講解經書，也是在周景王時期。由此看來，佛先於道是顯而易見的。您說，清濁之年成為國師，這非常荒謬，不近人情。追溯清濁開始顯現的時候，陰陽還沒有分開。陰陽沒有分開，那麼兩儀還處於混沌狀態。兩儀處於混沌狀態，那麼三才還沒有形成。因此，深遠幽暗，無法用語言來描述。甲子年開始於大撓，年月確定于堯典。不僅伏羲氏還沒有出現，而且天地還沒有開闢。驗證天地構成精華，男女化生。伏羲氏和老子，他們是人嗎？必定在二儀之內，不超出三才之中。怎麼能道聽途說來欺騙自己呢？又說，東方朔也是老子的化身，這更加不可能。傳記說，東方朔是歲星的精華。憑什麼證明呢？

【English Translation】 English version: (After one thousand and thirty-seven years) According to the preface of Ge Xian Gong, Lao Tzu became the teacher of the Zhou Dynasty on the Bingwu day, the twelfth day of the second month of the Dingmao year of the Shanghuang era, which is the Dingmao year of King Huan of Zhou. It is also said that in the Renwu day, the fifth month of the Guichou year of the Wuji era, he left Zhou and crossed the pass to the west, which is the Guichou year of King Jing of Zhou. The chronicles below the Three Sovereigns also did not establish era names. It was not until the time of Emperor Wu of the Han Dynasty that era names began to exist. What they call Shanghuang, Wuji, etc., are all false statements without any basis. In addition, the memorial of the King of Goryeo asked after the Qi Dynasty, can the circumstances of the Buddhas' appearance in the world be known? Emperor Wenxuan summoned the Dharma Master Shangtong to write a reply. At that time, he quoted the 'Biography of King Mu of Zhou' (probably a separate biography of King Mu) to answer. The envoy's quotation was no different from that of Yao Changqian. Liu Xiang's 'Biographies of Immortals' says that Lao Tzu and Yin Xi went together to the west of the quicksand and consumed huge teng fruits. From this, it can be known that both Confucius and Lao Tzu, these two Confucian figures, were born at the end of the Zhou Dynasty. Lao Tzu was after the Buddha, separated by twelve Zhou kings. The 'Guoyu' records that in the second year of King You of Zhou, there was an earthquake in the three rivers, and Mount Qi collapsed. Bo Yangfu said that the Zhou Dynasty was about to perish. The old man mentioned here is not Lao Tzu. According to Emperor Yuan of Liang's explanation of Zhuangzi and Laozi, Lao Tzu died at the beginning of the reign of King Jing of Zhou, and Zhuangzi died at the end of the reign of King Jing of Zhou. General Yao said that when Confucius and Lao Tzu met to ask about etiquette, it was also in the Gengyin year, the tenth year of King Jing of Zhou. Explaining the scriptures for Yin Xi was also during the time of King Jing. From this, it is clear that Buddhism came before Taoism. You say that in the years of purity and turbidity, becoming a national teacher is very absurd and unreasonable. Tracing back to when purity and turbidity began to appear, yin and yang had not yet separated. If yin and yang have not separated, then the two yi are still in a state of chaos. If the two yi are in a state of chaos, then the three cai have not yet formed. Therefore, it is profound and dark, and cannot be described in words. The Jiazi year began with Da Nao, and the years and months were determined in the Yao Canon. Not only had Fuxi not yet appeared, but heaven and earth had not yet been opened. Verifying that heaven and earth constitute essence, and men and women are born. Are Fuxi and Lao Tzu people? They must be within the two yi and do not exceed the three cai. How can one deceive oneself by hearsay? It is also said that Dongfang Shuo is also a manifestation of Lao Tzu, which is even more impossible. The biography says that Dongfang Shuo is the essence of the Jupiter. How can this be proven?

尋曼倩在朝二十餘載。歲星不見。亦二十餘年。朔之云亡大精始出。通人所紀驗可知矣。抱樸子神仙傳云。夫聖者不孤。必應物以成化。豈可天下國師皆待李耳一人乎。異哉斯言。良盡美矣。若歷多世唯一老𨈭為師。亦經多朝皆一羲皇為主。既有多政。必賴多君。信可一師但匡一治耳(如其歷代並是𨈭身。靳固之言出何承。據葛稚川云。並是無識道士假生神異。豈其然乎)。儒生問曰。皇甫謐云。老子出關入天竺國。教胡王為浮圖。此則老之與佛一時人也。何為浪談前後。以矯俗乎。開士喻曰。尋夫至人玄寂有類。穀神應變無方。事同山響不疾而速。豈隔華夷。井坎之徒好師偏見。朝三暮四空生喜怒。是以虛己應物者。必有千變之容。狹情適事者。豈知萬殊之妙。案西域傳云。老子至罽賓國見浮圖。自傷不及。乃說偈供養。對像陳情云。我生何以晚(新本改云佛生何以晚)。佛出一何早(新本改云。泥洹一何早)不見釋迦文。心中常懊惱(言不親睹佛。所以戀慕交懷。魏略西域傳云。臨倪國王無子。因在浮圖。其妃莫耶夢白象而孕。及太子生。亦從右脅而出。自然有髻。墮地能行七步。其形相似佛。以祀浮圖得兒。故名太子為浮圖也。國有神人名曰沙律。年老發白狀似老子。常教民為浮圖。近世黃巾見其頭白。改彼沙

【現代漢語翻譯】現代漢語譯本：尋訪曼倩（東方朔的字）在朝廷二十餘年，歲星（木星，也指東方朔）也不見了二十餘年。朔（東方朔）的離世，象徵著偉大的精氣開始消散。通達之人所記載的，經驗證是可信的。抱樸子《神仙傳》中說，聖人不會孤立存在，必然會應和事物來成就教化。難道天下的國師都要等待李耳（老子）一個人嗎？這話說得太好了，非常完美。如果歷經多個世代都只有老聃（老子）一個老師，或者經歷多個朝代都只有伏羲一個人為主，既然有多個政務，必然要依靠多個君主。確實可以說一個老師只能匡正一個時代的治理（如果說歷代都是老聃的化身，那麼靳固的說法從何而來？根據葛洪的說法，這些都是沒有見識的道士假借神異來製造的。難道真是這樣嗎？）。儒生問道：皇甫謐說，老子出函谷關後進入天竺國（印度），教胡人國王信奉浮圖（佛）。那麼老子和佛是同一時代的人。為何要胡亂談論先後，來矯正世俗呢？開士（指佛教徒）開導說：探尋那些達到極高境界的人，他們的玄妙和寂靜有相似之處，就像山谷的回聲一樣，應變無常。事情如同山谷的迴響，雖然不快卻能迅速傳開。難道真理會因為地域的阻隔而有所不同嗎？那些像井底之蛙一樣的人，喜歡固守偏見，像朝三暮四的人一樣，白白地產生喜怒。因此，能夠虛心接受事物的人，必然會有千變萬化的表現；而心胸狹窄、只求適應眼前事物的人，怎麼能理解萬殊的奧妙呢？根據《西域傳》記載，老子到達罽賓國（古國名，在今克什米爾一帶）時，見到了浮圖（佛像），自嘆不如，於是作偈頌供養，對著佛像陳述心意說：『我出生為何如此晚？佛出現為何如此早？』（新版本改為『佛出生為何如此晚，涅槃為何如此早』）沒有親眼見到釋迦文佛，心中常常懊惱（意思是說沒有親自見到佛，所以戀慕之情交織在心中）。《魏略·西域傳》記載，臨倪國王沒有兒子，因此在浮圖（佛寺）祈禱，他的妃子莫耶夢見白象而懷孕。等到太子出生時，也是從右脅而出，自然有髮髻，落地能走七步，他的形象與佛相似。因為祭祀浮圖而得到兒子，所以給太子取名為浮圖。國有神人名叫沙律，年老發白，樣子像老子，常常教導百姓信奉浮圖。近世的黃巾軍看到他頭髮是白的，就改...

【English Translation】 English version: For over twenty years, Xun Manqian (Zi of Dongfang Shuo) served in the court. The planet Jupiter (also referring to Dongfang Shuo) had not been seen for more than twenty years either. Shuo's (Dongfang Shuo's) passing symbolized the beginning of the dissipation of great essence. What was recorded by knowledgeable people has been verified as credible. The Shenxian Zhuan (Biographies of Divine Immortals) by Baopuzi states that a sage is never isolated; they must respond to things to achieve transformation. Must all the national teachers in the world wait for Li Er (Laozi) alone? These words are excellent and perfect. If through many generations there is only one teacher, Lao Dan (Laozi), or through many dynasties there is only one Fuxi as the leader, since there are multiple administrations, it is necessary to rely on multiple rulers. It is indeed believable that one teacher can only rectify the governance of one era (If it is said that all generations are incarnations of Lao Dan, then where does Jin Gu's statement come from? According to Ge Hong, these are all ignorant Taoists fabricating divine anomalies. Could that be true?). A Confucian scholar asked: Huangfu Mi said that Laozi, after leaving the Hangu Pass, entered the country of Tianzhu (India) and taught the barbarian king to believe in Futu (Buddha). Then Laozi and Buddha were contemporaries. Why talk randomly about before and after to correct the customs? An enlightened person (referring to a Buddhist) enlightened: Exploring those who have reached the highest realm, their mystery and silence have similarities, like the echo of a valley, responding to changes without constancy. Things are like the echo of a valley, although not fast, they can spread quickly. Can truth be different because of regional barriers? Those who are like frogs at the bottom of a well like to stick to prejudices, like those who change their minds in the morning and evening, generating joy and anger in vain. Therefore, those who can humbly accept things will inevitably have a myriad of manifestations; and those who are narrow-minded and only seek to adapt to the present, how can they understand the wonders of myriad differences? According to the Western Regions records, when Laozi arrived in the country of Jibin (an ancient country, in present-day Kashmir), he saw Futu (Buddha statue), and sighed at his inferiority, so he composed a verse to offer, stating his feelings to the Buddha statue, saying: 'Why was I born so late? Why did the Buddha appear so early?' (The new version changes to 'Why was the Buddha born so late, why did Nirvana occur so early?') Not having seen Shakyamuni Buddha in person, my heart is often annoyed (meaning that not having seen the Buddha in person, so the feelings of longing are intertwined in the heart). The Weilue: Western Regions records that the King of Linni had no son, so he prayed in Futu (Buddhist temple), and his concubine Moye dreamed of a white elephant and became pregnant. When the prince was born, he also came out from the right rib, naturally had a hair bun, and could walk seven steps after landing, his image was similar to the Buddha. Because he got a son by worshiping Futu, he named the prince Futu. There was a divine man in the country named Shalu, old and white-haired, looking like Laozi, often teaching the people to believe in Futu. In recent times, the Yellow Turbans saw that his hair was white, so they changed...

律題此老𨈭。曲能安隱誑惑天下。前漢哀帝時秦景至月氏國。其王令太子口授浮圖經。還漢浮圖所載。略與道經相出入也。皇甫之言未究其本。化胡經云。罽賓國王疑老子妖魅。以火焚之安然不死。王知神人舉國悔過。老子云。我師名佛。若能出家當免汝罪。其國奉教昔為沙門也。佛若先無老𨈭。豈知變身為佛。良以罽賓舊來信佛。老氏因推佛以化之。非起尹𨈭始有佛也。隋僕射楊素從駕至竹林宮。經過樓觀見老廟。壁上畫作老子化罽賓國度人剃髮出家之狀。問道士云。道若大佛老子化胡應為道士。何故乃為沙門。將知佛力大能化得胡。道力小不能化胡。此是佛化胡。何關道化胡。於時道士無言以對也)。晉世雜錄云。道士王浮每與沙門帛遠抗論。王浮屢屈焉。遂改換西域傳為化胡經。言喜與𨈭化胡作佛佛起於此(斐子野高僧傳云。晉慧帝時沙門帛遠字法祖。每與祭酒王浮一云道士基公次。共諍邪正。浮屢屈焉。既瞋不自忍。乃托西域傳為化胡經。以謚佛法。遂行於世。人無知者。殃有所歸致患累載。幽明錄云。蒲城李通死。來云。見沙門法祖。為閻羅王講首楞嚴經。又見道士王浮身被鎖械求祖懺悔。祖不肯赴。孤負聖人死方思悔)魏世姜斌道士妄引開天經對魏明帝。自云。老子定王時生。破邪論中備引斯證。莊子云

【現代漢語翻譯】現代漢語譯本：律宗認為老子就是此老𨈭（老子）。曲解經義，用以安撫和迷惑天下人。前漢哀帝時期，秦景到達月氏國（古代中亞國家）。月氏國王讓太子口頭傳授浮圖經（佛教經典）。傳回漢朝的浮圖經所記載的內容，大致與道經相似。皇甫謐的說法沒有窮究其根本。化胡經（道教典籍，宣稱老子西行化胡成佛）中說，罽賓國（古代西域國家）國王懷疑老子是妖魅，用火焚燒他，但他安然無恙。國王知道他是神人，舉國上下都後悔認錯。老子說：『我的老師名叫佛。如果你們能出家，就可以免除你們的罪過。』這個國家信奉佛教，以前就有很多沙門（佛教僧侶）。如果佛不是先於老𨈭（老子）存在，老𨈭（老子）怎麼會知道變化成佛呢？實際上是因為罽賓國本來就信奉佛教，老子才借用佛的名義來教化他們。並非從尹𨈭（尹喜，傳說中函谷關的守關人，老子在此留下《道德經》）開始才有佛的。隋朝僕射楊素跟隨皇帝到竹林宮，路過樓觀（道教聖地）時，看到老子的廟宇。墻壁上畫著老子化身到罽賓國度化百姓，讓他們剃髮出家的情景。楊素問一位道士說：『如果道教比佛教偉大，老子化胡就應該度化他們成為道士，為什麼反而讓他們成為沙門（佛教僧侶）呢？』由此可知，佛的力量大，能夠度化胡人；道的力量小，不能度化胡人。這是佛度化胡人，與道教度化胡人有什麼關係呢？』當時那位道士無言以對。晉世雜錄記載，道士王浮經常與沙門帛遠辯論。王浮屢次辯論失敗，於是篡改西域傳，寫成化胡經，說喜與𨈭（老子）化胡成佛，佛由此而來。（斐子野高僧傳記載，晉慧帝時期，沙門帛遠，字法祖，經常與祭酒王浮，一說與道士基公，爭論邪正。王浮屢次辯論失敗，心中憤恨難以忍受，於是假託西域傳，寫成化胡經，來詆譭佛教。這本書流傳於世，人們都不知道真相。作惡的報應終將到來，禍患延續多年。幽明錄記載，蒲城人李通死後，回來說，他看見沙門法祖為閻羅王講解首楞嚴經。又看見道士王浮身戴鎖鏈，請求法祖懺悔。法祖不肯答應，他辜負了聖人，死後才後悔）。魏朝姜斌道士胡亂引用開天經來對魏明帝說，自己說：『老子在定王時期出生。』破邪論中詳細引用了這些證據。莊子說

【English Translation】 English version: The Lü sect believes that Laozi is this old 𨈭 (Laozi). They distort the scriptures to appease and deceive the people of the world. During the reign of Emperor Ai of the Former Han Dynasty, Qin Jing arrived in the Yuezhi Kingdom (an ancient Central Asian country). The Yuezhi king ordered the crown prince to orally transmit the Futu Sutra (Buddhist scriptures). The content recorded in the Futu Sutra brought back to the Han Dynasty was roughly similar to the Daoist scriptures. Huangfu Mi's statement did not delve into its root. The Huahu Jing (a Daoist text claiming that Laozi went west to convert the barbarians and became a Buddha) states that the king of the Kipin Kingdom (an ancient Western Region country) suspected Laozi of being a demon and burned him with fire, but he remained unharmed. The king knew he was a divine man, and the whole country regretted their mistake. Laozi said, 'My teacher is named Buddha. If you can become monks, you can be spared your sins.' This country believes in Buddhism, and there were many Shamen (Buddhist monks) in the past. If the Buddha did not exist before Lao 𨈭 (Laozi), how would Lao 𨈭 (Laozi) know to transform into a Buddha? In reality, it was because the Kipin Kingdom originally believed in Buddhism that Laozi borrowed the name of the Buddha to teach them. It was not from Yin 𨈭 (Yin Xi, the gatekeeper of Hangu Pass in the legend, where Laozi left the 'Tao Te Ching') that the Buddha began to exist. Yang Su, the servant of the Sui Dynasty, followed the emperor to the Zhulin Palace. When passing by Louguan (a Daoist holy site), he saw the temple of Laozi. The walls were painted with scenes of Laozi transforming himself to the Kipin Kingdom to convert the people, making them shave their heads and become monks. Yang Su asked a Daoist priest, 'If Daoism is greater than Buddhism, Laozi's conversion of the barbarians should have converted them into Daoist priests. Why did he make them Shamen (Buddhist monks) instead?' From this, it can be seen that the power of the Buddha is great and can convert the barbarians; the power of Dao is small and cannot convert the barbarians. This is the Buddha converting the barbarians. What does it have to do with Daoism converting the barbarians?' At that time, the Daoist priest was speechless. The Jin Shi Zalu records that the Daoist Wang Fu often debated with the Shamen Bo Yuan. Wang Fu repeatedly failed in the debates, so he tampered with the Xiyu Zhuan (Records of the Western Regions) and wrote the Huahu Jing, saying that Xi and 𨈭 (Laozi) converted the barbarians and became a Buddha, and the Buddha originated from this. (The Biography of Eminent Monks by Fei Ziye records that during the reign of Emperor Hui of the Jin Dynasty, the Shamen Bo Yuan, styled Fazhu, often argued with the Jijiu Wang Fu, or the Daoist Ji Gong, about what was right and wrong. Wang Fu repeatedly failed in the debates, and his heart was filled with resentment that he could not bear. So he falsely claimed to be the Xiyu Zhuan and wrote the Huahu Jing to slander Buddhism. This book spread throughout the world, and people did not know the truth. The retribution for evil deeds will eventually come, and the disaster will continue for many years. The Youming Lu records that Li Tong of Pucheng returned after his death and said that he saw the Shamen Fazhu explaining the Shurangama Sutra to King Yama. He also saw the Daoist Wang Fu wearing chains and asking Fazhu for repentance. Fazhu refused to agree. He had failed the saints, and only regretted it after his death). During the Wei Dynasty, the Daoist Jiang Bin randomly quoted the Kaitian Jing to Emperor Ming of Wei, saying, 'Laozi was born during the reign of King Ding.' The Poxie Lun (Treatise on Refuting Heresies) quoted these evidences in detail. Zhuangzi said

。老𨈭死秦矢吊焉。闕中記云。老子葬于槐里(今古扶風始平之南有槐里鄉)然漆園吏親學聃道。雖可宋魯邦異。出世時同。所說之文足堪依信。靡往天竺灼然不疑。皇甫士安斥其詭說明彼謬談。敘老流沙皆無實錄。備在高士安傳。豈可誷乎。佛先道后爾無惑也。

釋李師資篇第四

儒生問曰。大唐運興。蓋太上老君周師李𨈭之聖胤也。開無為之化。弘道德之篇。考胄子以業六經。命司徒以敷五教。導德齊禮仁布九區。懲惡勸善威加四海。天成地平遠安邇肅。光宅㝢內于茲八年。于協洽之歲。當夾鐘之月。天子躬幸辟雍親臨釋奠。沙門道士並預禮筵。奉口敕云。道士潘誕奏言。悉達太子不能得佛。六年求道方得成佛。是則道能生佛。佛由道成。道是佛之父師。佛乃道之子弟。故佛經云。求于無上正真之道。又云。體解大道發無上意。外國語云。阿耨菩提。晉音翻云無上大道。若以此而驗。道大佛小於事可知。何得浪判先後及師資耶。

開士讓曰。吾聞堯舜之典。伍伯不肯觀。孔墨之籍。季孟不能讀。夫夏蟲不可以語冰者。篤於時也。曲士不可與論道者。局于教也。今當爲子略明斯致。夫妙色無形理融真際。大音無說體寂虛宗。不可測之於言象。不可尋之於視聽。三際推而靡得。二諦格而莫知。沖性

【現代漢語翻譯】現代漢語譯本：老聃死了，秦國的箭手為他哀悼。闕中的記載說，老子葬于槐里（現在的古扶風始平之南有槐里鄉）。然而漆園的官吏親自學習老聃的道，雖然可能在宋國和魯國有所不同，但出世的時代是相同的。他所說的文章足以讓人信賴，前往天竺（古印度）也不會有絲毫懷疑。皇甫士安駁斥他的詭辯，說明他的謬論。敘述老子西行流沙之事，都沒有真實的記錄，這些都記載在高士安的傳記中。難道可以欺騙嗎？佛在道之後出現，這沒有什麼可疑惑的。

第四篇釋李師資

儒生問道：大唐的興盛，是因為太上老君，也就是周朝的老師李耳的聖人後代。開啟了無為的教化，弘揚了道德的文章。考察貴族子弟用六經，命令司徒來宣揚五教。引導道德，整飭禮儀，仁愛遍佈九州，懲罰邪惡，勸勉善良，威望加於四海。天下太平，遠方安定，近處肅靜。光耀覆蓋天下已經八年了。在協洽之年，夾鐘之月，天子親自來到辟雍，親自主持釋奠之禮。沙門（佛教僧侶）和道士都參加了禮儀的宴席。奉皇帝的口頭命令說：道士潘誕上奏說，悉達太子（釋迦牟尼佛）不能立刻成佛，用了六年時間尋求真理才得以成佛。因此，道能生佛，佛由道而成。道是佛的父親和老師，佛是道的子弟。所以佛經上說，『求于無上正真之道』，又說，『體解大道，發無上意』。外國語（梵語）說『阿耨菩提』（anuttara-samyak-sambodhi），晉朝的語音翻譯為『無上大道』。如果用這個來驗證，道大佛小這件事就可以知道了。怎麼能隨便判斷先後和師資關係呢？

開士（佛教居士）回答說：我聽說堯舜的典籍，地位低下的人不肯觀看；孔子和墨子的書籍，普通人不能閱讀。夏天的蟲子不可以和它談論冰，是因為受季節的限制。見識短淺的人不可以和他談論大道，是因為受所學教義的侷限。現在我應當為你稍微說明其中的道理。那美妙的顏色沒有形狀，真理融合于真實的境界。那偉大的聲音沒有言說，本體寂靜于虛空的本源。不可以從言語和形象中去測量它，不可以從視覺和聽覺中去尋找它。從過去、現在、未來三個時間段來推求，也無法得到；用世俗諦和勝義諦兩種真理來衡量，也無法知曉。沖虛的本性

【English Translation】 English version: Lao Dan died, and the Qin archer mourned for him. The records in the Que state that Laozi was buried in Huali (now Huali Township south of the ancient Fufeng Shiping). However, the official of Qiyuan personally studied Lao Dan's Dao. Although it may have been different in the states of Song and Lu, the times of their appearance in the world were the same. The texts he spoke are worthy of trust, and there is no doubt about going to Tianzhu (ancient India). Huangfu Shi'an refuted his sophistry, explaining his fallacies. Narrations of Laozi's journey to the quicksand desert have no real records, all of which are recorded in the biography of Gao Shi'an. How can it be a lie? The Buddha appeared after the Dao, there is nothing to be confused about.

Chapter Four: Explaining Li's Mastership

A Confucian scholar asked: The rise of the Great Tang is due to the sage descendants of Taishang Laojun, who is also Zhou's teacher Li Er. He initiated the teaching of non-action and promoted the articles of morality. He examined the noble children with the Six Classics and ordered the Situ to promote the Five Teachings. He guided morality, rectified rituals, and spread benevolence throughout the nine regions. He punished evil and encouraged goodness, and his prestige was added to the four seas. The world is peaceful, the distant places are stable, and the nearby places are quiet. The glory has covered the world for eight years. In the year of Xieqia, in the month of Jiazhong, the emperor personally came to Biyong and presided over the Shi Dian ceremony. Shamen (Buddhist monks) and Taoists all participated in the banquet of the ceremony. Following the emperor's oral order, Taoist Pan Dan reported that Siddhartha (Sakyamuni Buddha) could not become a Buddha immediately, and it took him six years to seek the truth before he could become a Buddha. Therefore, the Dao can give birth to the Buddha, and the Buddha is made by the Dao. The Dao is the father and teacher of the Buddha, and the Buddha is the son and disciple of the Dao. Therefore, the Buddhist scriptures say, 'Seek the supreme and true Dao,' and also say, 'Embody and understand the great Dao, and generate the supreme intention.' The foreign language (Sanskrit) says 'Anuttara-samyak-sambodhi' (阿耨菩提), which is translated as 'Supreme Great Dao' in the Jin dynasty's pronunciation. If you verify it with this, you can know that the Dao is greater than the Buddha. How can you casually judge the order and mastership?

A Buddhist layman replied: I have heard that the classics of Yao and Shun are not willing to be viewed by the lowly; the books of Confucius and Mozi cannot be read by ordinary people. A summer insect cannot be talked to about ice because it is limited by the season. A person with limited knowledge cannot be talked to about the great Dao because he is limited by the teachings he has learned. Now I should briefly explain the reason to you. That wonderful color has no shape, and the truth is integrated into the realm of reality. That great sound has no words, and the essence is silent in the origin of emptiness. It cannot be measured from words and images, and it cannot be found from sight and hearing. If you seek it from the past, present, and future, you cannot obtain it; if you measure it with the two truths of mundane truth and ultimate truth, you cannot know it. The nature of Chongxu

弗遷孰能令有。至功罔墜孰能令無。然則內外湛于百非。稱謂淪於四句。暨乎無形之形。應周法界。無說之說。化洽情源。故能運大悲以鼓之。開大慈以攝之。於是著弊垢衣現生五濁。隱真實智權駕三車。考夫一米支身。本為摧伏外道。六年樹下。但欲斥破邪師(如本行經苦行品云。諸外道等或一日食。或七日食。一日一食。或七日一食。或食牛羊糞。或食藕根草板。或常翹一腳或常舉兩臂。或四枝柱地。或五熱炙身自餓自墜冢間棘上。臥灰土中。事諸天神以求解脫。菩薩觀其邪求。乃行可畏極苦之行。住寂靜心一坐不動。如是六年。日別正食一粒鳥麻。或食粳米小豆大豆綠豆赤豆大小麥等。日唯一粒。冀得支援以活于命。身體羸瘦喘息甚弱。全無氣力手足不隨。如八九十衰朽老公。佛時說偈。菩薩既至連尼河。以清凈心岸邊坐。為諸求道不真故。欲行大苦化彼邪也)愍苦行之徒勞。傷自餓之無益(悲念外道無益苦行虛為自餓)然後食九轉乳(經史云。是時善生村主二女。聞天所告。即集千牛構取好乳。展轉相飲至十五牛。乳著於一分凈好粳米為于菩薩煮上乳糜。當煮糜時現種種相。或現萬字之相。或現帝釋梵王之形。其乳沸涌上至半多羅樹一多羅樹。已還下無有一滴離於彼器落余處者。於二月二十三日晨朝之時。受

【現代漢語翻譯】現代漢語譯本弗遷，誰能使有產生？至功不墜，誰能使無消失？如此，內外都澄澈于種種錯誤觀念之外，名相稱謂也超越了四句的侷限。進而達到無形之形，其應化周遍整個法界；無說之說，其教化深入眾生的情感根源。所以能夠運用大悲心來推動，開啟大慈心來攝受。因此，才穿著破舊的衣服，顯現在充滿五濁的世界；隱藏真實的智慧，權宜地駕馭三車（比喻佛以不同法門引導眾生）。考察佛陀一米支身（形容極其瘦弱）的苦行，本是爲了摧伏外道；六年樹下，只是爲了斥破邪師（如《本行經·苦行品》所說：『諸外道等或一日食，或七日食，一日一食，或七日一食，或食牛羊糞，或食藕根草板，或常翹一腳或常舉兩臂，或四枝柱地，或五熱炙身自餓自墜冢間棘上，臥灰土中，事諸天神以求解脫。菩薩觀其邪求，乃行可畏極苦之行。住寂靜心一坐不動。如是六年。日別正食一粒鳥麻。或食粳米小豆大豆綠豆赤豆大小麥等。日唯一粒。冀得支援以活于命。身體羸瘦喘息甚弱。全無氣力手足不隨。如八九十衰朽老公。佛時說偈。菩薩既至連尼河，以清凈心岸邊坐。為諸求道不真故，欲行大苦化彼邪也』）。憐憫苦行者的徒勞，悲傷自餓的無益（悲念外道無益苦行虛為自餓），然後食用九轉乳（經史云：『是時善生村主二女，聞天所告。即集千牛構取好乳。展轉相飲至十五牛。乳著於一分凈好粳米為于菩薩煮上乳糜。當煮糜時現種種相。或現萬字之相。或現帝釋梵王之形。其乳沸涌上至半多羅樹一多羅樹。已還下無有一滴離於彼器落余處者。於二月二十三日晨朝之時，受』

【English Translation】 English version Who can cause existence if there is no movement? Who can cause non-existence to vanish if the ultimate achievement does not decline? Thus, both internally and externally, there is clarity beyond all the hundreds of false notions, and terminology transcends the limitations of the four propositions. Furthermore, the form of the formless responds universally throughout the entire Dharma Realm. The teaching of the unteachable transforms and permeates the source of sentient beings' emotions. Therefore, it is possible to use great compassion to propel it and open great loving-kindness to embrace it. Thus, wearing tattered clothes, appearing in the world filled with the five turbidities; concealing true wisdom, expediently driving the three vehicles (a metaphor for the Buddha guiding beings with different teachings). Considering the Buddha's practice of consuming only a single grain of rice (to describe extreme emaciation), it was originally to subdue the heretics; for six years under the tree, it was only to refute the false teachers (as stated in the 'Ascetic Practices' chapter of the Biographies: 'The heretics either eat once a day, or once every seven days, or eat cow dung or sheep dung, or eat lotus roots or grass mats, or constantly stand on one foot or constantly raise both arms, or support themselves on all fours, or scorch their bodies with five fires, starve themselves, or throw themselves into tombs or onto thorns, or lie in ashes, serving the gods to seek liberation. The Bodhisattva, observing their misguided pursuits, then engaged in fearful and extremely difficult practices. Abiding in a state of tranquil mind, he sat motionless. For six years, he ate only one sesame seed per day. Or he ate polished rice, small beans, large beans, green beans, red beans, wheat, etc., only one grain per day, hoping to sustain his life. His body became emaciated, his breath very weak, and he had no strength at all, his hands and feet unresponsive, like an old man of eighty or ninety. At that time, the Buddha spoke a verse: The Bodhisattva arrived at the Nairanjana River and sat on the bank with a pure mind. For the sake of those who seek the Way untruthfully, he wished to practice great austerities to transform their heresy'). Pitying the futility of the ascetic's practices, lamenting the uselessness of self-starvation (compassionately thinking of the heretics' fruitless ascetic practices and vain self-starvation), then consuming the nine-times-refined milk (historical texts say: 'At that time, the two daughters of the village chief of Good Birth, hearing the announcement from the heavens, gathered a thousand cows to obtain fine milk. They successively milked them until they had fifteen cows' worth. The milk was mixed with a portion of pure, fine rice to cook milk porridge for the Bodhisattva. When the porridge was being cooked, various auspicious signs appeared. Sometimes the sign of the swastika appeared, or the forms of Indra and Brahma. The milk boiled and surged up to half a Tala tree, or a full Tala tree, and then returned down without a single drop leaving the vessel and falling elsewhere. On the morning of the twenty-third day of the second month, he received'

二牛女一缽乳糜。食已身體平復如本。受吉祥草坐菩提樹)證三菩提。是時也。六師眷屬莫不頂剃周羅(頂上胎髮也)千子魔王並共歸心降伏(爾時欲界魔王。將其千子及三邪女鬼神兵眾八億。或見齊中千眼頂后八臂。口中雷震手出電光。或蛇繞左腰。或龍繞右脅。種種神變來惱菩薩。放大光明現希有相。魔王眷屬併發善心一時稽首)邪鋒颯焉落刃。慧日赫以舒光。其汲引也如此。其威神也如彼。子所言道(九十五種之道)為彼道耶(問是九十五種道以不)為異彼乎(為非九十五也)若同彼者。即二天三仙之徒(佛未出前有摩醯首羅韋紐婆等二天。迦毗羅優樓迦勒沙婆等三仙。行邪三寶以化世間。如來出世併爲弟子。枝末餘者提婆菩薩后破。見智度論及百論)九十五種之裔。富蘭那等是汝之師。彼師所墮汝亦隨墮。若異彼者。即佛弟子。何得謬云。求我道故方得成佛。潘誕之言罪莫大矣。妄奏軒陛輕觸天威。理合推繩。其罪一也。瞇目朝廷疑誤信心。變正為邪。其罪二也。以無上大師求域中小道。違彼經。教其罪三也。長未來之謗黷。黨見在之邪朋。自誤誤人。其罪四也。既負誷聖之愆。必入無間之獄。塵劫受苦。其罪五也。且震旦之與天竺。猶寰海之比麟洲。聃乃週末始興。佛是周初前出。計其相去三十許王。論其

【現代漢語翻譯】現代漢語譯本一頭母牛和兩個牧女供養了一缽乳糜。佛陀食用後身體恢復如初。接受了吉祥草，坐在菩提樹下，證得了三菩提（正等正覺）。當時，六師外道（六位外道導師）的眷屬無不剃去頂上的周羅（頂上的胎髮）。千子魔王（欲界魔王，有千個兒子）也一起歸順，被佛陀降伏（當時欲界魔王，帶著他的千個兒子和三個邪女鬼神兵眾八億，有的顯現齊身千眼，頭頂後方八臂，口中雷鳴，手中閃電，有的蛇纏左腰，有的龍繞右脅，用種種神通變化來惱亂菩薩。佛陀放出大光明，顯現稀有之相，魔王的眷屬都發起善心，一時稽首）。邪惡的鋒芒颯然隕落，智慧的日光赫然舒展。佛陀的汲引是如此，佛陀的威神是那樣。你所說的道（九十五種外道）是他們的道嗎（詢問是否是九十五種外道）？還是與他們不同呢（詢問是否不是九十五種外道）？如果與他們相同，那就是二天（佛未出世前有摩醯首羅、韋紐婆等二天）三仙（迦毗羅、優樓迦、勒沙婆等三仙）之徒，九十五種外道的後裔。富蘭那（六師外道之一）等人是你的老師，你的老師所墮入的，你也將隨之墮入。如果與他們不同，那你就是佛的弟子，怎麼能謬稱『求我的道才能成佛』呢？潘誕的言論罪過太大了！妄奏於朝廷，輕觸天威，這是第一條罪狀。迷惑朝廷，疑誤信眾，變正為邪，這是第二條罪狀。以無上大師去求域中小道，違背佛經教義，這是第三條罪狀。增長未來的誹謗，結黨現在的邪惡朋黨，自誤誤人，這是第四條罪狀。既然犯了欺騙聖人的罪過，必定墮入無間地獄，塵劫受苦，這是第五條罪狀。而且震旦（中國）與天竺（印度），猶如寰海與麟洲相比。老聃（老子）是週末才興起的，佛陀是周初之前就出世的。計算起來相差三十多個王。

【English Translation】 English version A cow and two cowherd girls offered a bowl of milk porridge. After eating, the Buddha's body recovered to its original state. He accepted auspicious grass and sat under the Bodhi tree, attaining Anuttara-Samyak-Sambodhi (complete perfect enlightenment). At that time, the followers of the Six Heretical Teachers (six non-Buddhist teachers) all shaved their heads, removing their 'chouluo' (the hair on the crown of the head). The Thousand-Son Demon King (the demon king of the desire realm, with a thousand sons) also submitted together and was subdued by the Buddha (at that time, the Demon King of the Desire Realm, with his thousand sons and three evil female ghost soldiers numbering eight hundred million, some manifested with a thousand eyes all over their bodies, eight arms behind their heads, thunder rumbling from their mouths, lightning flashing from their hands, some with snakes wrapped around their left waists, some with dragons wrapped around their right sides, using all kinds of supernatural transformations to disturb the Bodhisattva. The Buddha emitted great light, manifesting rare and wondrous appearances, and the Demon King's followers all developed good intentions, bowing their heads at once). The sharp edge of evil fell swiftly, and the sunlight of wisdom spread brilliantly. The Buddha's guidance was like this, and the Buddha's majestic power was like that. Is the path you speak of (the ninety-five heretical paths) their path (asking if it is the ninety-five heretical paths)? Or is it different from them (asking if it is not the ninety-five heretical paths)? If it is the same as them, then you are a follower of the Two Gods (before the Buddha appeared, there were two gods, such as Maheshvara and Vishnu) and the Three Immortals (such as Kapila, Uluka, and Rikshabha), a descendant of the ninety-five heretical paths. Purana (one of the six heretical teachers) and others are your teachers, and where your teachers fall, you will also fall. If it is different from them, then you are a disciple of the Buddha, how can you falsely claim 'only by seeking my path can one become a Buddha'? Pan Dan's words are a great sin! Falsely reporting to the court, lightly offending the heavenly majesty, this is the first crime. Confusing the court, misleading the faithful, transforming the correct into the evil, this is the second crime. Using the unsurpassed master to seek a small path within the realm, violating the Buddhist scriptures, this is the third crime. Increasing future slander, forming a party with present evil companions, misleading oneself and misleading others, this is the fourth crime. Since you have committed the sin of deceiving the saints, you will surely enter the Avici Hell, suffering for kalpas, this is the fifth crime. Moreover, Zhen Dan (China) and Tianzhu (India) are like the vast ocean compared to Linzhou. Lao Dan (Lao Tzu) only arose at the end of the Zhou dynasty, while the Buddha appeared before the beginning of the Zhou dynasty. Calculating the difference, it is more than thirty kings.

所經三百餘載。豈有昭王世佛而退求敬王時道乎。句虛驗實足可知也(年紀云。老子以周敬王三十二年癸丑之歲。度函谷關西入秦地。魏書云。聃與尹喜。敬王之世同出散關。至開皇五年乙巳之歲。得一千三十七載矣)儒生請曰。靈寶等經。有太上大道先天地生。鬱勃洞虛之中。煒燁玉清之上是佛之師能生於佛。不言周時之老聃也。為定是耶。愿聞其說。開士喻曰。五帝之前未聞有道。三王之季始有聃名。漢景帝以來方興道學。窮今討古道者為誰(丹陽余玖興撰明真論一十九篇以駁道。云夫至明者。非對暗之明也。故不可言至。靜者非對動之靜也。故不可道覆。仰尋求道經之首唱。道言者。姓氏為誰。複道何誰言也。道若有口即具五陰。所成居在三才之內。不免無常。卒拘分段還為仙道所攝)案六書七籍三傳九流。雖為經國典謨。莫不師宗于周易也。易云。五運相生漸分清濁。兩儀既辟爰判陰陽(禮運云。太一分而為天地。轉而為陰。陽。變而為四時)所以乾元資始坤道資生。三光著象于天。干之道也。萬物稟形於地。坤之道也(干鑿度云。干以象天。坤以法地。離彖云日月麗於天。百穀麗於地)故曰。一陰一陽之謂道(說卦云。立天之道曰陰與陽。立地之道曰柔與剛。立人之道曰仁與義。兼三才而兩之。故三畫而成

【現代漢語翻譯】現代漢語譯本：經歷了三百多年的時間，難道會有昭王在世時信佛，反而退回去尋求敬王時代的道教的道理嗎？考察虛假的言論，驗證真實的情況，完全可以知道（《年紀》中說，老子在周敬王三十二年癸丑年，度過函谷關向西進入秦地。《魏書》中說，老聃與尹喜，在敬王時代一同出散關。到開皇五年乙巳年，已經過去一千零三十七年了）。儒生請教說：『靈寶等經中說，太上大道先於天地而生，在鬱勃洞虛之中，光輝燦爛于玉清之上，是佛的老師，能夠生出佛。』這說的不是周朝時的老聃吧？確定是這樣嗎？希望聽您說說。開士開導說：『五帝之前沒有聽說過道，三王末期才開始有老聃的名字。漢景帝以來才開始興盛道學。』追溯現在，考察古代，道是誰呢？（丹陽余玖興撰寫了《明真論》十九篇來駁斥道教，說：『所謂至明，不是相對於黑暗的光明。所以不能說至。所謂靜，不是相對於動態的靜。所以不能說覆。』仰頭尋求道經的首創者，道言者，姓氏是誰？又道是誰說的呢？道如果有口，就具備五陰，所形成的居所在三才之內，不能免於無常，最終拘泥於分段，還是被仙道所攝）。考察六書七籍三傳九流，雖然是治理國家的典章制度，沒有不師從於《周易》的。《周易》說：『五運相生，逐漸區分清濁，兩儀開闢，於是判別陰陽』（《禮運》中說：『太一分化為天地，運轉為陰陽，變化為四季』）。所以乾元資始，坤道資生，三光在天上顯現形象，這是乾的道。萬物從地上稟受形體，這是坤的道（《乾鑿度》中說：『乾以象徵天，坤以傚法地。《離彖》中說日月懸掛在天空，百穀依附於大地』）。所以說：『一陰一陽叫做道』（《說卦》中說：『確立天之道叫做陰與陽，確立地之道叫做柔與剛，確立人之道叫做仁與義。兼具天、地、人三才而兩兩相對，所以三畫而成卦』）。

【English Translation】 English version: More than three hundred years have passed. Could it be that one who believed in Buddha during the reign of King Zhao would regress to seeking the doctrines of Taoism from the time of King Jing? Examining false claims and verifying the truth, it is entirely knowable (The 'Annals' state that Lao Tzu passed through the Hangu Pass westward into the land of Qin in the year Gui Chou, the thirty-second year of King Jing of Zhou. The 'Book of Wei' states that Lao Dan and Yin Xi both exited the San Pass during the reign of King Jing. By the year Yi Si of the fifth year of the Kaihuang era, 1037 years had passed). A Confucian scholar inquired: 'The Lingbao Sutras state that the Supreme Great Tao was born before heaven and earth, shining brilliantly above the Jade Purity within the exuberant and empty void, and is the teacher of the Buddha, capable of giving birth to the Buddha.' This is not referring to Lao Dan of the Zhou Dynasty, is it? Is this certain? I wish to hear your explanation.' The enlightened one explained: 'Before the Five Emperors, there was no mention of the Tao. Only at the end of the Three Kings did the name of Lao Dan appear. Taoist studies only began to flourish since the reign of Emperor Jing of the Han Dynasty.' Tracing back to the present and examining the past, who is the Tao? (Yu Jiuxing of Danyang wrote nineteen chapters of the 'Treatise on Manifesting Truth' to refute Taoism, saying: 'So-called supreme brightness is not brightness relative to darkness. Therefore, it cannot be called supreme. So-called stillness is not stillness relative to movement. Therefore, it cannot be called encompassing.' Looking up and seeking the originator of the Taoist scriptures, what is the surname of the speaker of the Tao? And who is the Tao spoken of? If the Tao had a mouth, it would possess the five skandhas (wuyin), and its formed dwelling would be within the three realms (sancai), unable to escape impermanence, and ultimately confined to segments, still governed by the Tao of Immortals). Examining the Six Books, Seven Records, Three Commentaries, and Nine Schools, although they are the institutions and models for governing the country, none do not follow the 'Book of Changes' (Zhouyi). The 'Book of Changes' says: 'The five elements generate each other, gradually distinguishing the pure from the impure. When the two forms (liangyi) are opened, yin and yang are distinguished' (The 'Li Yun' states: 'The Great One (Taiyi) divides into heaven and earth, revolves into yin and yang, and transforms into the four seasons'). Therefore, Qian (乾) originates and initiates, Kun (坤) nourishes and gives birth. The three luminaries manifest their forms in the sky; this is the way of Qian. The myriad things receive their forms from the earth; this is the way of Kun (The 'Qian Zao Du' states: 'Qian symbolizes heaven, Kun emulates earth. The 'Li Tuan' states: 'The sun and moon are attached to the sky, the hundred grains are attached to the earth'). Therefore, it is said: 'One yin and one yang is called the Tao' (The 'Shuo Gua' states: 'Establishing the way of heaven is called yin and yang, establishing the way of earth is called softness and strength, establishing the way of man is called benevolence and righteousness. Combining the three powers of heaven, earth, and man in pairs, therefore three lines form a hexagram').

卦也)陰陽不測之謂神。道也者。理也。通也和也同也。言陰陽運通三才位矣。上下交泰萬物生焉。有陰陽之道理。能通生於人物。天和地同則群萌而類動也(禮月令云。天氣下降。地氣上騰。天地和同。萬物萌動也)鼓之雷霆陽動也。潤之風雨陰隨也。故知不有天地道何從生。不有陰陽道何由靈。豈得造化之前道已先出。假令有道不出天地之與陰陽(搜神契云。聖不過天地。神不過陰陽)夫天地者於事可明。陰陽者在生有驗。理數然也。不云有道先天地生。道既莫從何能生佛。昔車胤解道德云。在人為德。及物為道。殷仲文云。德者得也。道者由也。言得孝在心。故謂之德。由之而成。故謂之道。是以孝為德本。成曰。道功德彰自立之名。道有兼濟之稱。內因德而行就。外由道而化成。生之蓄之道之要也。成之熟之德之至也。故論衡云。立身之謂德。成名之謂道。道德也者為若此矣。子所言道。寧異是乎。若異是者。不足歸信。豈有頭戴金冠身披黃褐。鬢垂素髮手把玉璋。別號天尊。居大羅之上。獨名大道。治玉京之中。山海之所未詳。經史之所不載。大羅既烏有之說。玉京本亡是之談耳(案山海經云。天下名山有五千三百七十。所經五萬四千五百里崑崙最高大。其上有玄圃。蓋神仙所居。有金城石墎瓊枝玉樹寶葉

金花。日月三光列于其下。雲車羽旆鳳駕龍軒玉女仙童不可勝數。次則海中三山。蓬萊方丈。孫興公名山賦云。涉海則有力壺蓬萊。登峰則有四明天臺。爾雅釋山只論五嶽。玉京既是上上名山。又云。天尊所治之府。何為山經不載。廣雅無文也)子稱太上為佛師者。案往代先儒及梁承聖解五千文久有明釋言太上有四。其一曰下知有之。謂三皇至五龍。是也。其二曰次親譽之。謂伏羲與神農是也。三曰其次畏之。謂軒轅及帝嚳是也。四曰其次侮之。謂堯舜已下是也。禮記有云。太上貴德。其次務施報。謂天皇人帝為太上也。無別道神統論其教。止是訓導君民汲引浮俗。初未曾聞修萬行而趣涅槃。運四流以超生死。案道經元皇曆云。吾聞大道太上正真出於自然。是謂為佛無為之君。檢道經中。喚佛為大道為太上為自然為正真為太極為無上者。皆是佛也。又云。天竺國有古皇先生(言佛是太古元皇之先生)善入泥洹。古先生者。是吾師也。游化天竺。今將返神還乎無名。絕身滅有不死不終。綿綿常存。吾今逝矣(老君知佛泥洹所以陳去化緣事了。於是告還。門人未知。今須自述云。吾師者本在西方。為此西升申其戀慕。在文指的取證分明者也)三洞經云。佛是道父。西升又云。天下大術佛最第一(言神通變化無窮也)化胡經

【現代漢語翻譯】現代漢語譯本：金花（一種裝飾）。日月三光排列在它的下方。雲車、羽旆（用羽毛裝飾的旗幟）、鳳駕龍軒（鳳凰拉的車，龍裝飾的車）、玉女仙童，數量多得數不清。其次是海中的三座神山：蓬萊、方丈。孫興公（孫綽）的《名山賦》中說：『如果涉海，就有力壺（傳說中的神山）和蓬萊；如果登山，就有四明（山名）和天臺（山名）。』《爾雅·釋山》只論述了五嶽。玉京既然是至高無上的名山，又說是天尊所治理的府邸，為什麼《山經》沒有記載，而《廣雅》也沒有相關文字呢？您稱太上老君為佛的老師，根據以往的先儒以及梁承聖對《老子五千文》的解釋，很早就明確解釋說太上有四種情況：第一種是『下知有之』，指的是三皇到五龍（古代帝王）；第二種是『次親譽之』，指的是伏羲和神農；第三種是『其次畏之』，指的是軒轅（黃帝）和帝嚳；第四種是『其次侮之』，指的是堯舜以下。禮記中說：『太上貴德，其次務施報』，指的是天皇、人皇、地皇為太上。沒有其他的道教神祇統領其教義，只是訓導君王百姓，引導平庸之輩，從未聽說過要修行萬行而趨向涅槃，運用四種法流以超越生死。根據道經《元皇曆》記載：『我聽說大道太上正真出於自然，這就是被稱為佛的無為之君。』查閱道經中，稱呼佛為大道、為太上、為自然、為正真、為太極為無上者的，都是指佛。又說：『天竺國有古皇先生（意思是說佛是太古元皇的老師）善於進入泥洹（涅槃）。古先生，是我的老師。』游化天竺，現在將返回神還於無名，絕身滅有，不死不終，綿綿常存。我現在要離開了（老君知道佛要涅槃，所以陳述了去化緣的事情已經了結，於是告知要返回。門人不知道，現在需要自己說明：我的老師本在西方，因此西升來表達他的戀慕之情。』在文字上指明，取得證據非常清楚。《三洞經》說：『佛是道父。』《西升經》又說：『天下大術佛最第一（意思是說神通變化無窮）。』《化胡經》

【English Translation】 English version: Golden flowers (a type of decoration). The three lights of the sun and moon are arranged below it. Cloud carriages, feather banners (flags decorated with feathers), phoenix-drawn carriages and dragon-adorned carriages, jade maidens and celestial children are countless. Next are the three divine mountains in the sea: Penglai, Fangzhang. Sun Xinggong's (Sun Chuo's) 'Rhapsody on Famous Mountains' says: 'If one crosses the sea, there are Li Hu (legendary divine mountain) and Penglai; if one climbs mountains, there are Siming (mountain name) and Tiantai (mountain name).' The 'Erya·Explanation of Mountains' only discusses the Five Sacred Mountains. Since Yujing is the supreme famous mountain and is said to be the residence governed by the Celestial Venerable, why is it not recorded in the 'Classic of Mountains and Seas' and why is there no relevant text in the 'Guangya'? You call Taishang Laojun (Lord Lao) the teacher of the Buddha. According to the previous Confucian scholars and Liang Chengsheng's interpretation of 'Laozi's Five Thousand Words', it has long been clearly explained that there are four situations for Taishang: the first is 'those below know of his existence', referring to the Three Sovereigns to the Five Dragons (ancient emperors); the second is 'next, they praise him intimately', referring to Fuxi and Shennong; the third is 'next, they fear him', referring to Xuanyuan (the Yellow Emperor) and Emperor Ku; the fourth is 'next, they insult him', referring to those after Yao and Shun. The 'Book of Rites' says: 'The highest values virtue, the next values giving and receiving in return', referring to the Heavenly Sovereign, Human Sovereign, and Earthly Sovereign as Taishang. There are no other Taoist deities who lead its teachings, only instructing the king and the people, guiding the mediocre, and it has never been heard that one should cultivate ten thousand practices to strive for Nirvana, and use the four streams of Dharma to transcend birth and death. According to the Taoist scripture 'Yuanhuangli': 'I have heard that the Great Dao Taishang Zhengzhen comes from nature, and this is called the non-acting ruler of the Buddha.' Checking the Taoist scriptures, those who call the Buddha the Great Dao, Taishang, Nature, Zhengzhen, Taiji, and the Supreme are all referring to the Buddha. It also says: 'In the country of Tianzhu (India) there was an ancient Huang Xiansheng (meaning that the Buddha is the teacher of the ancient Yuanhuang) who was good at entering Nirvana. The ancient Xiansheng is my teacher.' He traveled and transformed in Tianzhu, and now he will return his spirit to the nameless, severing the body and extinguishing existence, neither dying nor ending, existing continuously. I am now leaving (Laojun knows that the Buddha is about to enter Nirvana, so he states that the matter of going to transform beings has been completed, and then informs that he is returning. The disciples do not know, and now he needs to explain himself: My teacher was originally in the West, so he ascends to the West to express his longing.' The text clearly points out and obtains evidence. The 'Sandong Jing' says: 'The Buddha is the father of the Tao.' The 'Xisheng Jing' also says: 'The greatest art in the world is the Buddha's, the most supreme (meaning that supernatural powers and transformations are infinite).' 'Huahu Jing'

云。老子知佛欲入涅槃。復回在世。號曰迦葉。于娑羅林為眾發問。轉神入定經云。思念一切。關令傳云。老子曰。吾師號佛覺。一切民也。菜食誦經稱無上正真之道承佛威神號佛為世尊。形與神遊。受高上大聖十方至真已得佛道。檢道經處處皆稱佛為師也。吾今為子釋茲在茲。子當念茲在茲。頂受而奉行也。佛也者蓋絕稱之大宗。至妙之幽宅。不可以無取。不可以有求。果有其所以不有。故不可得而有。有其所以不無。故不可得而無。何者。若本之有境則大患永滅。推之無鄉則大悲不竭。常理不可原。自然之體也。無心以成化。大道之宗也。三五莫能始。古皇之先也。不嚴以正俗。無為之君也。混沌不可測。無名之主也。綿綿其若存。眾妙之本也。其降靈也。則為大道之師。其開化也。則為太上之父。焉得閉目以觀天地。塞耳而聽雷霆。所以佛號法王世之調御。下凡上聖靡不歸依。豈有稱五老之神。佩三皇之箓。而能為釋氏之師乎(案出官儀云。無上三天。玄元始氣太上老君。太上文人無上玄老。朝夕朝禮儀云。太上玄元五靈老君。當召功曹使者。左右龍虎君。驛龍騎吏。侍香玉童。侍香玉女。玉帝直符。然老者長也。尊也。言五老君居眾仙之尊。萬神之長。五靈五帝也。即靈威仰神。三皇天地人也。頃峻始學篇云

【現代漢語翻譯】現代漢語譯本：老子知道佛陀將要進入涅槃，又重新回到世間，名號叫做迦葉（Kasyapa）。在娑羅林（Sala Grove）為眾人發問。《轉神入定經》中說，『思念一切』。《關令傳》中記載，老子說：『我的老師名號為佛覺（Buddha），是所有民眾的導師。』吃素誦經，稱頌無上正真之道，承蒙佛陀的威神之力，稱佛陀為世尊。形體與精神遨遊，接受高上大聖十方至真的教誨，已經證得佛道。查閱道經，處處都稱佛陀為老師。我今天為你們解釋這些，你們應當牢記在心，頂戴奉行。佛陀是超越一切稱謂的大宗師，是至妙的幽深居所。不可以無所取，不可以有所求。確實有其存在的原因，所以不能說它不存在；有其不存在的原因，所以不能說它存在。為什麼呢？如果從有境界的根本來看，那麼巨大的憂患就會永遠滅除；如果推及到沒有邊際的境地，那麼廣大的慈悲就不會窮盡。常理是不可推究其源頭的，是自然而然的本體。無心而成就化育，這是大道的根本。三皇五帝都不能作為它的開端，它在遠古帝皇之前就存在了。不以嚴厲來匡正世俗，是無為的君主。混沌不可測度，是無名的主宰。連綿不斷好像存在，是萬物奧妙的根源。當它降下神靈時，就成為大道的老師；當它開啟化育時，就成為太上的父親。怎麼能閉著眼睛觀察天地，堵著耳朵聽雷霆呢？所以佛陀被稱為法王，是世間的調御師，下至凡人，上至聖賢，沒有不歸依的。難道會有稱五老之神（Five Elders Gods），佩戴三皇之箓（Three Sovereigns Talismans）的人，能夠成為釋迦牟尼佛的老師嗎？（案：根據官儀記載，『無上三天，玄元始氣太上老君，太上文人無上玄老』。早晚朝禮的儀式中說，『太上玄元五靈老君，應當召功曹使者，左右龍虎君，驛龍騎吏，侍香玉童，侍香玉女，玉帝直符』。老，是年長和尊貴的意思。意思是五老君居住在眾仙的尊位，是萬神的首領，五靈就是五帝，也就是靈威仰神。三皇指的是天地人。頃峻的《始學篇》中說）

【English Translation】 English version: Lao Tzu knew that the Buddha was about to enter Nirvana and returned to the world, named Kasyapa (Kasyapa). In the Sala Grove (Sala Grove), he asked questions for the crowd. The Sutra of Turning the Spirit into Samadhi says, 'Thinking of everything.' The Biography of Guan Ling records that Lao Tzu said: 'My teacher is named Buddha (Buddha), who is the teacher of all people.' Eating vegetarian food and chanting sutras, praising the supreme and true path, and receiving the power of the Buddha's divine power, calling the Buddha the World Honored One. The body and spirit travel, receiving the teachings of the supreme and great sage, the ten directions of truth, and have attained Buddhahood. Checking the Taoist scriptures, everywhere they call the Buddha the teacher. I will explain these to you today, and you should keep them in mind and practice them respectfully. The Buddha is the great master who transcends all titles, and is the most subtle and profound dwelling place. It cannot be without taking, and it cannot be with seeking. Indeed, there is a reason for its existence, so it cannot be said that it does not exist; there is a reason for its non-existence, so it cannot be said that it exists. Why? If we look at the root of the realm of existence, then the great suffering will be eliminated forever; if we extend it to the realm of no boundaries, then the great compassion will not be exhausted. The constant principle cannot be traced back to its origin, it is the natural body. Without intention to achieve creation, this is the root of the Great Way. The Three Sovereigns and Five Emperors cannot be its beginning, it existed before the ancient emperors. Not using strictness to correct customs, is the ruler of non-action. Chaos is immeasurable, it is the master of no name. Continuously it seems to exist, it is the root of all mysteries. When it descends its spirit, it becomes the teacher of the Great Way; when it opens up creation, it becomes the father of the Supreme. How can one close one's eyes to observe the heavens and the earth, and block one's ears to listen to the thunder? Therefore, the Buddha is called the Dharma King, the tamer of the world, from ordinary people to sages, none do not take refuge. Could there be those who call themselves the Gods of the Five Elders (Five Elders Gods), wearing the Talismans of the Three Sovereigns (Three Sovereigns Talismans), who can be the teacher of Sakyamuni Buddha? (Note: According to official records, 'The Supreme Three Heavens, the Mysterious Origin Beginning Qi, the Supreme Lord Lao Tzu, the Supreme Literary Man, the Supreme Mysterious Elder.' The morning and evening rituals say, 'The Supreme Mysterious Origin Five Spirits Lord Lao Tzu, should summon the Gong Cao Messenger, the Left and Right Dragon Tiger Lords, the Post Dragon Cavalry Officer, the Incense Serving Jade Boy, the Incense Serving Jade Girl, the Jade Emperor's Direct Talisman.' Old, means old and honorable. It means that the Five Elders Lords reside in the honorable position of the immortals, and are the leaders of all gods, the Five Spirits are the Five Emperors, which are the Spirit Wei Yang Gods. The Three Sovereigns refer to Heaven, Earth, and Man. Qing Jun's 'Beginning Learning Chapter' says)

。天地初立有天皇。十三頭。在治一萬八千歲。括地象云。天皇九翼飛以往來。老子所事三皇五嶽。六甲符圖皆皇靈所制。老子佩之以防身也。然三皇符箓五老真文。皆丹綠五彩天文火字。言佩之長生不死。已至神仙。所敘官屬將軍吏兵。與俗無異顏光祿王斌等云。道者練形法在仙化。佛者持心教在濟物。論道所宗。三皇及與五龍也)故涅槃云。諸佛所師。所謂法也。以法常故諸佛亦常。吾更為子重明斯義。案佛說空寂所問經及天地經。皆云。吾令迦葉在彼為老子號無上道。儒童在彼號曰孔丘。漸漸教化令其孝順。須那經云。吾后千歲法當東流。王及人民奉戒修善(古錄云。周惠王時已漸佛教。一百餘年之後。老子方說五千文也。劉向序云。吾檢藏書。每見佛經。當知佛化流此久矣也)竊以三代將末六國就興。遊說之徒心存茍得。未患夸誕靡弊肉。穿鼓舌而騁奇謀。搖唇而談唐利。曹劌之請戰屈完。於是如師感被髮之哭。伊川痛窮車之填。濟水三河震竭四夷。交侵天闇飛蛬鎬游舞兔。彭生為豕啼之怪。杜伯見折脊之徴。假令任處阿衡身居臺輔。莫不扇飄風凍雨之暴。烈迴天轉日之威。是以褒女獻王。延烽火之寇。楚人問鼎。漸滔天之逆。日者天地版蕩禮樂崩壞。名辱身殘曾無顧恥。顛家覆國安忍忘歸。詎知世界之何辜

【現代漢語翻譯】現代漢語譯本：天地初開之時，有天皇出現，有十三顆頭，統治了一萬八千年。他傚法天地執行的規律。天皇有九隻翅膀，可以飛來飛去。老子所侍奉的三皇五嶽，以及六甲符圖，都是天皇的靈力所創造。老子佩戴它們來保護自己。三皇的符箓和五老的真文，都是用丹砂和綠色的五彩天文火字寫成的，說佩戴它們可以長生不死，達到神仙的境界。其中所敘述的官屬、將軍、吏兵，與世俗沒有區別。顏光祿、王斌等人說，道家的修煉形體之法在於仙化，佛家的持守心性之教在於濟度眾生。論道家所尊崇的，是三皇以及五龍。所以《涅槃經》說，諸佛所尊崇的，就是法。因為法是永恒的，所以諸佛也是永恒的。我再為你重申這個意義。根據佛所說的《空寂所問經》和《天地經》，都說：『我令迦葉在那邊化身為老子（Laozi，道家創始人），稱號為無上道；儒童在那邊化身為孔丘（Kong Qiu，孔子的名諱），稱號為孔丘，逐漸教化他們，使他們孝順。』《須那經》說：『我去世后一千年，佛法應當向東流傳，國王和人民奉行戒律，修習善業。』（古籍記載，周惠王時期佛教已經逐漸傳入，一百多年後，老子才寫了五千字的《道德經》。劉向的序言說：『我查閱藏書，經常看到佛經，由此可知佛法流傳到這裡已經很久了。）我認為三代末期，六國開始興起，那些遊說之士心中只想著茍且偷生，不怕誇大和虛假，用花言巧語來迷惑人，搖動嘴唇來談論虛假的利益。曹劌請求與齊國作戰，屈完於是像被感動一樣披散頭髮哭泣。伊川痛恨車輛填滿道路，濟水和三河震動，四夷互相侵略，天色昏暗，飛蛾在鎬京游舞，兔子變成了彭生為豕啼叫的怪物，杜伯顯現出折斷脊樑的徵兆。假如讓他們擔任宰相或身居高位，無不煽動狂風暴雨般的暴行，展現出迴天轉日的威勢。因此褒姒獻媚于周幽王，導致了烽火戲諸侯的禍患；楚國人覬覦王位，逐漸產生了滔天的叛逆。那時天地動盪，禮樂崩壞，人們只顧追求名利，不顧廉恥，顛覆國家，忘記根本。哪裡知道世界有什麼罪過呢？ English version: In the beginning of heaven and earth, there was the Heavenly Emperor (Tianhuang, one of the Three Sovereigns), with thirteen heads, who reigned for eighteen thousand years. He emulated the patterns of heaven and earth. The Heavenly Emperor had nine wings, allowing him to fly back and forth. The Three Sovereigns and Five Sacred Mountains (Sanhuang Wuyue, important figures and sacred places in Taoism) served by Laozi (Laozi, founder of Taoism), as well as the Six Jia Talismans (Liujia Futu, Taoist talismans), were all created by the Heavenly Emperor's spiritual power. Laozi wore them to protect himself. The talismans of the Three Sovereigns and the True Writings of the Five Elders (Sanhuang Fulü Wu Lao Zhenwen, important texts in Taoism) were all written with cinnabar and green, using five-colored astronomical fire characters, saying that wearing them could grant immortality and attain the realm of immortals. The officials, generals, officers, and soldiers described within were no different from those in the secular world. Yan Guanglu, Wang Bin, and others said that the Taoist practice of refining the body lies in becoming an immortal, while the Buddhist teaching of upholding the mind lies in saving all beings. What Taoism reveres are the Three Sovereigns and the Five Dragons. Therefore, the Nirvana Sutra (Nirvana Sutra) says that what the Buddhas revere is the Dharma (Dharma, Buddhist teachings). Because the Dharma is eternal, so are the Buddhas. I will reiterate this meaning for you. According to the Empty Stillness Questioning Sutra (Kongji Suowen Jing) and the Heaven and Earth Sutra (Tiandi Jing) spoken by the Buddha, they both say: 'I will have Kashyapa (Kashyapa, a disciple of the Buddha) incarnate as Laozi (Laozi), with the title of Supreme Dao; Confucian Child (Rutong) incarnate as Kong Qiu (Kong Qiu, Confucius's given name), with the title of Kong Qiu, gradually teaching them, making them filial.' The Suna Sutra (Suna Jing) says: 'A thousand years after my passing, the Dharma should flow eastward, with kings and people observing precepts and cultivating goodness.' (Ancient records state that Buddhism gradually entered during the reign of King Hui of Zhou, and more than a hundred years later, Laozi wrote the five-thousand-word Tao Te Ching.) I believe that at the end of the Three Dynasties, the Six Kingdoms began to rise, and those persuaders only thought about surviving by any means, not afraid of exaggeration and falsehood, using flowery words to deceive people, and moving their lips to talk about false benefits. Cao Gui requested to fight against the State of Qi, so Qu Wan was moved to tears and let his hair down. Yi Chuan hated the roads being filled with vehicles, the Ji River and the Three Rivers shook, the four barbarians invaded each other, the sky was dark, moths danced in Haojing, and rabbits turned into the monster of Peng Sheng crying like a pig, and Du Bo showed signs of a broken spine. If they were allowed to serve as prime ministers or hold high positions, they would all stir up storms of violence, displaying the power to turn the sky and reverse the sun. Therefore, Bao Si flattered King You of Zhou, leading to the disaster of playing with the beacon fires; the people of Chu coveted the throne, gradually creating a滔天rebellion. At that time, heaven and earth were in turmoil, rites and music collapsed, people only cared about pursuing fame and fortune, disregarding shame, overthrowing the country, and forgetting their roots. How could they know what sins the world had committed?

【English Translation】 English version: In the beginning of heaven and earth, there was the Heavenly Emperor (Tianhuang, one of the Three Sovereigns), with thirteen heads, who reigned for eighteen thousand years. He emulated the patterns of heaven and earth. The Heavenly Emperor had nine wings, allowing him to fly back and forth. The Three Sovereigns and Five Sacred Mountains (Sanhuang Wuyue, important figures and sacred places in Taoism) served by Laozi (Laozi, founder of Taoism), as well as the Six Jia Talismans (Liujia Futu, Taoist talismans), were all created by the Heavenly Emperor's spiritual power. Laozi wore them to protect himself. The talismans of the Three Sovereigns and the True Writings of the Five Elders (Sanhuang Fulü Wu Lao Zhenwen, important texts in Taoism) were all written with cinnabar and green, using five-colored astronomical fire characters, saying that wearing them could grant immortality and attain the realm of immortals. The officials, generals, officers, and soldiers described within were no different from those in the secular world. Yan Guanglu, Wang Bin, and others said that the Taoist practice of refining the body lies in becoming an immortal, while the Buddhist teaching of upholding the mind lies in saving all beings. What Taoism reveres are the Three Sovereigns and the Five Dragons. Therefore, the Nirvana Sutra (Nirvana Sutra) says that what the Buddhas revere is the Dharma (Dharma, Buddhist teachings). Because the Dharma is eternal, so are the Buddhas. I will reiterate this meaning for you. According to the Empty Stillness Questioning Sutra (Kongji Suowen Jing) and the Heaven and Earth Sutra (Tiandi Jing) spoken by the Buddha, they both say: 'I will have Kashyapa (Kashyapa, a disciple of the Buddha) incarnate as Laozi (Laozi), with the title of Supreme Dao; Confucian Child (Rutong) incarnate as Kong Qiu (Kong Qiu, Confucius's given name), with the title of Kong Qiu, gradually teaching them, making them filial.' The Suna Sutra (Suna Jing) says: 'A thousand years after my passing, the Dharma should flow eastward, with kings and people observing precepts and cultivating goodness.' (Ancient records state that Buddhism gradually entered during the reign of King Hui of Zhou, and more than a hundred years later, Laozi wrote the five-thousand-word Tao Te Ching.) I believe that at the end of the Three Dynasties, the Six Kingdoms began to rise, and those persuaders only thought about surviving by any means, not afraid of exaggeration and falsehood, using flowery words to deceive people, and moving their lips to talk about false benefits. Cao Gui requested to fight against the State of Qi, so Qu Wan was moved to tears and let his hair down. Yi Chuan hated the roads being filled with vehicles, the Ji River and the Three Rivers shook, the four barbarians invaded each other, the sky was dark, moths danced in Haojing, and rabbits turned into the monster of Peng Sheng crying like a pig, and Du Bo showed signs of a broken spine. If they were allowed to serve as prime ministers or hold high positions, they would all stir up storms of violence, displaying the power to turn the sky and reverse the sun. Therefore, Bao Si flattered King You of Zhou, leading to the disaster of playing with the beacon fires; the people of Chu coveted the throne, gradually creating a滔天rebellion. At that time, heaven and earth were in turmoil, rites and music collapsed, people only cared about pursuing fame and fortune, disregarding shame, overthrowing the country, and forgetting their roots. How could they know what sins the world had committed?

。罔念蒼生之塗炭。所以佛遣三聖權化一方。布治國之儀。敘修身之術。庶令其代邢用禮。變薄還淳。並是抑物本情。非出要之大道也。若放心於三達之境。寂慮於四德之場。功被生靈澤均彼此者。則他方大士動喻恒沙。此土發心亦如塵算。諒非文字之所稱。傳略舉六人以開慕仰。文殊屈跡于當世。彌勒補處於未來。觀音普現色身。惠覃遐劫。地藏護持震旦。化洽無窮。馬鳴兼三方于東夏。猶朝陽之啟晨暉。而使六合俱照。龍樹跨萬里于神州。若明月之燭幽夜。能令八表同光。自斯已外。或耆年而弘道。或童孺而宣法。男女異形胡漢殊類。莫不就緣施化隨處誘凡。玄功利於百王。至教流於九有。名言茲在茲。允出茲在茲。無以子夏竊仲尼之名。蝸角擬崑崙之大也。儒生肉袒叩頭矯手而舐足曰。余請罪矣。余請罪矣。◎

辯正論卷第五大正藏第 52 冊 No. 2110 辯正論

辯正論卷第六

唐沙門釋法琳撰

◎十喻篇第五(答傳道士十異)

內九箴篇第六

氣為道本篇第七

有黃巾李仲卿學謝管窺智慚信度。矜白鳥之翼。望駭嵩華。負爝火之光。爭輝日月。乃作十異九迷貶量至聖。余慨其無識念彼何辜。聊為十喻曉之。九箴誡之。用指諸掌。庶明君子。詳茲

【現代漢語翻譯】現代漢語譯本：不顧念百姓身處水深火熱之中。因此，佛派遣三位聖人暫時化身到一方，頒佈治理國家的禮儀，講述修身養性的方法，希望他們能夠代替邢國的禮法，使澆薄的風俗迴歸淳樸。這些都是抑制事物原本的情性，並非脫離苦海的大道。如果能將心安放在通達事理的三達之境，使思慮止息在具備仁義禮智的四德之場，使功德普及眾生，恩澤平等無別，那麼他方世界的菩薩發動的教化如同恒河沙數，此土眾生髮菩提心也如塵埃般不可勝數。這實在不是文字所能稱頌的。我略舉六位菩薩來開啟人們的仰慕之心。文殊菩薩（Manjusri）降跡于當世，彌勒菩薩（Maitreya）將補處在未來，觀音菩薩（Avalokitesvara）普遍顯現各種化身，恩惠廣佈于久遠的時代，地藏菩薩（Ksitigarbha）護持震旦（古代中國的稱謂），教化普及無窮無盡。馬鳴菩薩（Asvaghosa）兼顧三方于東夏（中國），猶如朝陽開啟清晨的光輝，從而使天地間都得到照耀；龍樹菩薩（Nagarjuna）跨越萬里來到神州（中國），如同明月照亮幽暗的夜晚，能夠使四面八方都充滿光明。自此以外，有年長的僧人弘揚佛法，有年幼的童子宣講佛法，男女形貌不同，胡人漢人種類各異，沒有誰不順應機緣施行教化，隨時隨地引導凡夫俗子。玄妙的功德利益了歷代君王，至高的教義流傳於整個天下。名教的言論就在這裡，確實就在這裡。不要像子夏那樣竊取仲尼的名聲，用蝸牛角比擬崑崙山那樣巨大啊！儒生脫去上衣，露出臂膊，叩頭，舉起手來舔自己的腳說：『我請罪了！我請罪了！』《辯正論》卷第五《大正藏》第52冊 No. 2110 《辯正論》《辯正論》卷第六唐朝沙門釋法琳撰 ◎十喻篇第五（回答傳道士的十個不同之處）內九箴篇第六氣為道本篇第七有黃巾李仲卿，學習淺薄，智慧不足，深感慚愧。卻自矜白鳥的翅膀，妄想超越高聳的嵩山；憑藉螢火蟲的光芒，妄圖與日月爭輝。於是寫了『十異』、『九迷』來貶低衡量至聖先賢。我慨嘆他的無知，憐憫那些被他誤導的人，姑且用十個比喻來開導他，用九條箴言來告誡他，就像指著手掌一樣明白。希望賢明的君子，詳細地考察這些。

【English Translation】 English version: Heedless of the people's suffering in dire straits. Therefore, Buddha sent three saints to temporarily manifest in one region, promulgating the rites for governing the country and narrating the methods for cultivating oneself, hoping that they could replace the rituals of the Xing state and restore the decadent customs to simplicity. These are all about suppressing the original nature of things, not the great path to escape suffering. If one can place the mind in the realm of the Three Insights that penetrate all things, and cease thoughts in the field of the Four Virtues (benevolence, righteousness, propriety, and wisdom), so that merit is extended to all living beings and grace is equally distributed without distinction, then the teachings initiated by Bodhisattvas in other worlds would be as numerous as the sands of the Ganges River, and the arising of Bodhicitta in this land would be as countless as dust. This is truly beyond what words can praise. I briefly mention six Bodhisattvas to inspire people's admiration. Manjusri Bodhisattva (Manjusri) descended into the present age, Maitreya Bodhisattva (Maitreya) will be the successor in the future, Avalokitesvara Bodhisattva (Avalokitesvara) universally manifests various incarnations, and grace is widely spread throughout distant ages, Ksitigarbha Bodhisattva (Ksitigarbha) protects Zhendan (ancient name for China), and the teachings are universally spread without end. Asvaghosa Bodhisattva (Asvaghosa) takes care of three regions in Dongxia (China), like the morning sun opening the dawn's light, thereby illuminating the entire world; Nagarjuna Bodhisattva (Nagarjuna) crossed thousands of miles to Shenzhou (China), like the bright moon illuminating the dark night, able to make all directions filled with light. Beyond this, there are elderly monks who propagate the Dharma, and young children who preach the Dharma, men and women with different appearances, and Hu people and Han people of different kinds, none of whom do not follow the circumstances to practice teachings, guiding ordinary people everywhere. The profound merit benefits the emperors of past dynasties, and the supreme teachings are spread throughout the entire world. The words of the teachings are here, indeed here. Do not steal the name of Zhongni like Zixia, or compare the snail's horn to the greatness of Mount Kunlun! The Confucian scholar took off his upper garment, bared his arms, kowtowed, raised his hand and licked his own foot, saying: 'I beg for forgiveness! I beg for forgiveness!' 《Bian Zheng Lun》 Volume 5 《Taisho Tripitaka》 Volume 52 No. 2110 《Bian Zheng Lun》《Bian Zheng Lun》 Volume 6 Composed by Tang Dynasty Monk Shi Falin ◎ Chapter 5 of Ten Metaphors (Answering the Ten Differences of the Taoist Preacher) Chapter 6 of Nine Admonitions Within Chapter 7 on Qi as the Root of the Tao There is Li Zhongqing of the Yellow Turbans, whose learning is shallow and wisdom insufficient, feeling deeply ashamed. Yet he boasts of the white bird's wings, vainly hoping to surpass the towering Mount Song; relying on the light of a firefly, he presumptuously attempts to compete with the sun and moon. Thus, he wrote 'Ten Differences' and 'Nine Confusions' to demean and measure the most sacred sages. I lament his ignorance and pity those misled by him, so I will use ten metaphors to enlighten him and nine admonitions to warn him, as clear as pointing to the palm of one's hand. I hope that wise gentlemen will examine these in detail.

致焉。

外一異曰。

注太上老君托神玄妙玉女。剖左腋而生。

釋迦牟尼寄胎摩耶夫人。開右脅而出。

內一喻曰。

老君逆常。托牧女而左出。世尊順化。因聖母而右生。

開士曰。案盧景裕戴詵韋處玄等集解五千文。及梁元帝周弘政等考義類疏云。太上有四。謂三皇及堯舜是也。言上古有此大德之君。臨萬民之上。故云太上也。郭莊云。時之所賢者為君。材不稱世者為臣。老子非帝非皇。不在四種之限有何典據。輒稱太上耶。檢道家玄妙及中臺朱韜玉機等經。並出塞記云。老是李母所生。不云有玄妙玉女。既非正說。尤假謬談也。按仙人玉箓云。仙人無妻玉女無夫。雖受女形畢竟不產。若有茲瑞。誠曰可嘉。何為史記無文。周書不載。求虛責實信矯妄者之言耳。禮云。退官無位者左遷。論語云。左衽者非禮也。若以左勝右者。道士行道何不左旋而還右轉耶。國之詔書皆云。如右並順天之常也。

外二異曰(注老君垂訓。開不生滅之長生。釋迦設教。示不滅生之永滅)。

內二喻曰(注李聃稟質。有生有滅畏患生之生。反招白首釋迦垂象。示滅示生歸寂滅之滅。乃糶金軀)。

開士曰。老子云。貴大患莫若有身。使吾無身吾有何患。患之所由莫若身矣。

【現代漢語翻譯】現代漢語譯本致焉。

外一異曰。

註：太上老君托神玄妙玉女，剖左腋而生。

釋迦牟尼寄胎摩耶夫人，開右脅而出。

內一喻曰。

老君逆常，托牧女而左出；世尊順化，因聖母而右生。

開士曰：案盧景裕、戴詵、韋處玄等集解《五千文》，及梁元帝、周弘政等考義類疏云：『太上有四，謂三皇及堯舜是也。』言上古有此大德之君，臨萬民之上，故云太上也。郭莊云：『時之所賢者為君，材不稱世者為臣。』老子非帝非皇，不在四種之限，有何典據輒稱太上耶？檢道家玄妙及中臺朱韜《玉機》等經，並《出塞記》云：老子是李母所生，不云有玄妙玉女。既非正說，尤假謬談也。按仙人《玉箓》云：『仙人無妻，玉女無夫，雖受女形，畢竟不產。』若有茲瑞，誠曰可嘉。何為《史記》無文，《周書》不載？求虛責實，信矯妄者之言耳。禮云：『退官無位者左遷。』論語云：『左衽者非禮也。』若以左勝右者，道士行道何不左旋而還右轉耶？國之詔書皆云：『如右』，並順天之常也。

外二異曰（註：老君垂訓，開不生滅之長生；釋迦設教，示不滅生之永滅）。

內二喻曰（註：李聃稟質，有生有滅，畏患生之生，反招白首；釋迦垂象，示滅示生，歸寂滅之滅，乃糶金軀）。

開士曰：老子云：『貴大患莫若有身，使吾無身，吾有何患？患之所由，莫若身矣。』

【English Translation】 English version To this.

First difference from outside:

Note: Taishang Laojun (太上老君, Lord Lao) relied on the mystical Jade Maiden, born from his left armpit.

Shakyamuni (釋迦牟尼) was conceived in Maya (摩耶夫人), born from her right side.

First analogy from within:

Laojun (老君) defied the norm, born from the left side of a shepherdess; the World-Honored One (世尊) followed the natural order, born from the right side of a holy mother.

The enlightened one said: According to the collected explanations of the Five Thousand Words by Lu Jingyu (盧景裕), Dai Shen (戴詵), Wei Chuxuan (韋處玄), and others, as well as the textual research and commentaries by Emperor Yuan of Liang (梁元帝), Zhou Hongzheng (周弘政), and others, 'There are four Taishang (太上, Supreme Ones), referring to the Three Sovereigns (三皇) and Yao (堯) and Shun (舜).' It is said that in ancient times, there were such virtuous rulers who governed the people, hence the term Taishang. Guo Zhuang (郭莊) said, 'Those who are virtuous in their time are rulers, and those whose talents do not match the era are ministers.' Laozi (老子) was neither an emperor nor a sovereign, not within the limits of these four types. What basis does he have to be called Taishang? Examining Taoist scriptures such as the Profound Mysteries and the Jade Mechanism by Zhu Tao (朱韜) of Zhongtai (中臺), as well as the Records of Going Beyond the Border, it is said that Laozi was born of Mother Li (李母), not mentioning any mystical Jade Maiden. Since it is not an orthodox account, it is even more of a false and absurd tale. According to the Immortal Jade Records, 'Immortals have no wives, and Jade Maidens have no husbands. Although they take on female forms, they ultimately do not give birth.' If there were such an auspicious sign, it would indeed be commendable. Why is there no mention in the Records of the Grand Historian or the Book of Zhou? Seeking truth from falsehood is to believe the words of those who fabricate and deceive. The Rites say, 'Those who are demoted from office are transferred to the left.' The Analects say, 'Wearing clothes with the left side over the right is against propriety.' If the left were superior to the right, why do Taoists not circle to the left and return to the right when practicing the Tao? All imperial edicts say 'as on the right,' which follows the natural order of Heaven.

Second difference from outside (Note: Laojun (老君) imparted teachings, opening up the eternal life of non-birth and non-death; Shakyamuni (釋迦) established teachings, showing the eternal extinction of non-extinction and birth).

Second analogy from within (Note: Li Dan (李聃) received his essence, having birth and death, fearing the birth of birth, ultimately inviting white hair; Shakyamuni (釋迦) manifested his form, showing extinction and birth, returning to the extinction of stillness, thus selling his golden body).

The enlightened one said: Laozi (老子) said, 'Valuing great suffering is like having a body. If I had no body, what suffering would I have? The source of suffering is none other than the body.'

老子既患有身。欲求無惱未免頭白與世不殊。若言長生何因早死。

外三異曰(注老君應生出茲東夏釋迦降跡挺彼西戎)。

內三喻曰(李耳誕形。居東周之苦縣能仁降跡。出中夏之神州)。

開士曰。智度論云。千千重數。故曰三千。二過復千。故曰大千。迦維羅衛居其中也。婁炭經云。蔥河已東名為震旦。以日初出曜于東隅。故稱震旦。一本云。故得名也。諸佛出世皆在其中州不生邊邑。若生邊地地為之傾。案法苑傳高僧傳永初記等云。宋何承天與智嚴慧觀法師。共爭邊中。法師云。西域之地立夏之日。一本云。夏至之日。正中時豎木無影。漢國影臺立夏之日。一本云。至期去表猶余陰在。依算經。天上一寸地下千里。何乃悟焉。中邊始定。約事為論。中天竺國則地之中。震旦自可為東。一本云本自居中心方別。距海五萬餘裡。若準此土。東約海濱便可迦維未肯為西。其理驗矣。

外四異曰(注老君文王之日。為隆周之宗師釋迦莊王之時。為罽賓之教主)。

內四喻曰(注伯陽職處小臣忝充藏吏。不在文王之日。亦非隆周之師)。

牟尼位居太子。身證特尊。當昭王之盛年。為閻浮之教主。

開士曰。前漢書云。孔子為上上流是聖老。子為中上流是賢何。晏王弼云老

【現代漢語翻譯】現代漢語譯本：老子既然患有肉身，想要尋求沒有煩惱的狀態，但最終也免不了頭髮變白，與世人沒有什麼不同。如果說他能長生不老，那又為何早早去世呢？

外三異曰（註釋：老君應運而生於東方的東夏，釋迦牟尼降生於西方的西戎）。

內三喻曰（註釋：李耳降生，居住在東周的苦縣；能仁降生，出現在中夏的神州）。

開士說：《智度論》中說，千千重數，所以叫做三千。二過之後再乘以千，所以叫做大千。迦維羅衛（Kapilavastu，釋迦牟尼的故鄉）就位於其中。《婁炭經》中說，蔥河（Oxus River）以東叫做震旦（China），因為太陽最初從東方升起照耀，所以稱為震旦。另一種說法是，因此而得名。諸佛出世都在中州，不會出生在邊遠地區。如果出生在邊地，大地都會為之傾斜。根據《法苑傳》、《高僧傳》、《永初記》等記載，宋朝的何承天與智嚴、慧觀法師爭論哪裡是邊地哪裡是中土。法師說，在西域，夏至那天正午時分豎立木桿沒有影子。漢朝的影臺在夏至那天，木桿的影子仍然存在。根據算經，天上一寸相當於地下一千里，何承天才醒悟。中邊之分才確定下來。就事論事，中天竺國（Magadha）是大地中心，震旦自然可以算是東方。另一種說法是，本來就位於中心，只是方位不同，距離海邊五萬多里。如果按照這個標準，東邊靠近海濱，迦維羅衛肯定不能算是西方了，這個道理是經得起驗證的。

外四異曰（註釋：老君在文王時期，是隆周的宗師；釋迦牟尼在莊王時期，是罽賓（Kashmir）的教主）。

內四喻曰（註釋：伯陽的職位只是小臣，忝為藏吏，不在文王時期，也不是隆周的老師）。

牟尼（釋迦牟尼）位居太子，以自身證得特別的尊位，在昭王盛世，成為閻浮（Jambudvipa，指我們所居住的世界）的教主。

開士說：前漢書中說，孔子是上上流，是聖人；老子是中上流，是賢人。何晏、王弼說老

【English Translation】 English version: Laozi, being afflicted with a physical body, desires to seek a state without suffering, but ultimately cannot avoid having white hair and being no different from the world. If it is said that he can live forever, then why did he die so early?

The Three External Differences say (Note: Laozi was born in response to the times in the eastern Dongxia, and Shakyamuni descended in the western Xirong).

The Three Internal Analogies say (Note: Li Er was born and lived in Ku County of the Eastern Zhou; the Able Sage descended and appeared in the divine land of Central Xia).

The Kaishi (Enlightened One) says: The Mahaprajnaparamita Sastra says, 'A thousand times a thousand is called three thousand. Doubling and then multiplying by a thousand is called the great chiliocosm.' Kapilavastu (the birthplace of Shakyamuni) is located within it. The Loutan Sutra says, 'East of the Onion River (Oxus River) is called Zhendan (China), because the sun first rises and shines in the eastern corner, hence it is called Zhendan.' Another version says, 'Therefore it is named.' All Buddhas appear in the central state and are not born in remote areas. If they were born in remote areas, the earth would tilt for them. According to the Fayuan Zhulin, Biographies of Eminent Monks, Yongchu Records, etc., He Chengtian of the Song Dynasty argued with Dharma Masters Zhiyan and Huiguan about where the border and the center were. The Dharma Masters said, 'In the Western Regions, on the day of the summer solstice, a pole erected at noon casts no shadow.' The shadow platform of the Han Dynasty on the day of the summer solstice still had a shadow remaining. According to the calculation sutras, one inch in the sky is equivalent to a thousand miles on the ground, and He Chengtian finally realized this. The distinction between the center and the border was then established. Speaking practically, the central Indian kingdom (Magadha) is the center of the earth, and Zhendan can naturally be considered the east. Another version says, 'Originally located in the center, only the direction is different, more than 50,000 li from the sea.' According to this standard, the east is close to the coast, and Kapilavastu certainly cannot be considered the west. This reasoning can be verified.

The Four External Differences say (Note: Laozi, during the time of King Wen, was the master of the flourishing Zhou; Shakyamuni, during the time of King Zhuang, was the leader of Kashmir).

The Four Internal Analogies say (Note: Boyang's position was only a minor official, holding the humble position of a librarian, not during the time of King Wen, nor a teacher of the flourishing Zhou).

Muni (Shakyamuni) held the position of prince, personally attained a special honored position, and during the prosperous years of King Zhao, became the leader of Jambudvipa (the world we live in).

The Kaishi (Enlightened One) says: The Former Han Book says, 'Confucius is the highest of the high, a sage; Laozi is the middle of the high, a worthy.' He Yan and Wang Bi say Lao

未及聖。二教論云。柱史在朝本非諧贊。出周入秦為尹言道。無聞諸侯不見天子。若為周師史無明證。不符正說其可得乎。案史記王儉百家譜云。李老高陽之後。始祖咎繇為舜理官。因遂氏焉。李氏之興起于聃也。自聃之前未有李姓。唯氏理焉。以樹下生乃稱李氏。老子之子。名宗。仕魏文侯。蓋春秋之末。六國之時人也。文王之世既無李姓。何得有聃出為周師。年代參差無的依據。抱樸云。出文王世嵇康皇甫謐並云生殷末者。蓋指道之偽文。非國典所載也。

外五異曰(注老君降跡周王之代。三隱三顯五百餘年釋迦應生胡國之時。一滅一生壽唯八十)。

內五喻曰(注李氏三隱三顯。既無的據可依。假令五百許年。猶慚龜鵠之壽)。

法王一滅一生。示見微塵之容。八十年間開誘恒沙之眾。

開士曰。撿諸史正典。無三隱三顯出沒之文。唯臧競諸操等老義例云。為孔說仁義禮樂之本。為一時。𧹞王之世千室以疾病致感。老君授百八十戒。並太平經一百七十篇。為二時。至漢安帝時授張天師正一明威之教。於時自稱周之柱史。為太上所遣。為三時也。夫應形設教必藉有緣。勸化度人皆資徒眾。豈可五百年間全無弟子。三出三隱。不見門人稟學親承。杳然河漢烏有之說。委巷空傳。在周劣駕小

車。鬢垂絲髮。來漢即蕭鼓云萃羽從空浮。干寶搜神未聞其說齊諧異記不載斯靈。撫臆論心詭妄尤甚。

外六異曰(注老君降世。始自周文之日。訖于孔丘之時釋迦下生。肇于凈飯之家。當我莊王之世)。

內六喻曰(注迦葉生桓王丁卯之歲。終景王壬午之年。雖訖孔丘之時。不生姬昌之世。調御誕應昭王甲寅之年。終穆王壬申之歲。是為凈飯之胤。本出莊王之前)。

開士曰。孔子至周見老聃而問禮焉。史記具顯為文王師則無典證。出於週末其事可尋。若在周初。史文不載。又撿周禮官儀文武成康之世。然並無柱史藏史之名。當是正品闕條週末小吏耳。

外七異曰(注老君初生周代。晚適流沙。不測所終。莫知方所)。

釋迦生於西國。終彼提河。弟子槌胸群胡大叫。

內七喻曰(注老子生於賴鄉葬于槐里。詳乎秦矢之吊。責在遁天之形。瞿曇出彼王宮。隱茲鵠樹。傳乎漢明之世。秘在蘭臺之書)。

開士曰。莊子內篇云。老聃死。秦[仁-二+矢]吊焉三號而出。弟子怪問。非夫子之徒歟。秦[仁-二+矢]曰。向吾入見。少者哭之如哭其父。老者哭之如哭其子。古者謂之遁天之形。始以為其人也。而今非也。遁者隱也。天者免縛也。形者身也。言始以老子為免縛隱

【現代漢語翻譯】現代漢語譯本：車。鬢邊垂著如絲般的頭髮。說（老子）來到漢朝，就好像簫鼓喧天，雲彩聚集，羽毛飄浮在空中。干寶的《搜神記》沒有記載這種說法，齊諧的《異記》也沒有記載這種神靈。仔細思考，這種說法非常荒謬。

《外六異》說（註釋：老君（Laojun，道教神祇）降生，開始於周文王時期，結束于孔丘（Kong Qiu，孔子名）之時；釋迦（Shijia，釋迦牟尼佛的簡稱）下生，開始於凈飯王（Jingfan Wang，釋迦牟尼的父親）之家，正當周莊王（Zhou Zhuang Wang）時期）。

《內六喻》說（註釋：迦葉（Jiaye，佛教人物，摩訶迦葉）生於周桓王（Zhou Huan Wang）丁卯年，卒于周景王（Zhou Jing Wang）壬午年，雖然結束于孔丘之時，但並非生於姬昌（Ji Chang，周文王）的時代；調御（Tiaoyu，佛的稱號之一）誕生應于周昭王（Zhou Zhao Wang）甲寅年，卒于周穆王（Zhou Mu Wang）壬申年，是凈飯王的後代，本出於周莊王之前）。

開士（Kaishi，指有智慧的人，這裡指佛教的學者）說：孔子（Kongzi，孔子）到周朝拜見老聃（Lao Dan，老子），向他請教禮儀。《史記》（Shiji）詳細記載了這件事，但說老聃是文王的老師則沒有典籍可以證明。說老聃出現在週末，這件事還可以考證。如果說在周朝初期，史書就沒有記載。又查閱《周禮》（Zhou Li）的官儀，文王、武王、成王、康王時期，都沒有柱史、藏史這樣的官名。應該是正品官職有所缺失，老聃只是週末的小吏罷了。

《外七異》說（註釋：老君最初生於周代，晚年到了流沙（Liusha，指沙漠），不知所終，沒有人知道他的去向）。

釋迦生於西國（Xiguo，指古代印度），卒于彼提河（Bi Ti He，具體河流不詳）。他的弟子捶胸頓足，胡人（Hu Ren，古代對北方少數民族的稱呼）大聲嚎叫。

《內七喻》說（註釋：老子生於賴鄉（Lai Xiang，具體地點不詳），葬于槐里（Huai Li，具體地點不詳）。詳細記載了秦[仁-二+矢]（Qin Shi，人名）的弔唁，責任在於他遁天之形。瞿曇（Qutan，釋迦牟尼的姓）出自王宮，隱沒在鵠樹（Hu Shu，指娑羅雙樹）之下。傳於漢明帝（Han Ming Di）時期，秘藏在蘭臺（Lan Tai，漢代的皇家圖書館）的書籍中）。

開士說：《莊子》（Zhuangzi）內篇說，老聃去世，秦[仁-二+矢]去弔唁，哭了幾聲就出來了。弟子奇怪地問他：『你不是夫子的門徒嗎？』秦[仁-二+矢]說：『剛才我進去，年輕人哭他像哭自己的父親，年老的人哭他像哭自己的兒子。古時候稱這種情況為「遁天之形」。』起初我以為他是得道之人，現在看來不是。遁，是隱匿的意思；天，是免除束縛的意思；形，是自身的意思。意思是說，起初以為老子是免除束縛隱

【English Translation】 English version: Carriage. Hair hanging down like silk threads at the temples. To say that (Laojun, a deity in Taoism) came to the Han Dynasty is like saying that flutes and drums resounded, clouds gathered, and feathers floated in the air. Gan Bao's 'Sou Shen Ji' (In Search of the Supernatural) does not record this saying, and Qi Xie's 'Yi Ji' (Records of the Extraordinary) does not contain this spirit. Upon careful consideration, this statement is extremely absurd.

'Outer Six Differences' says (Note: Laojun (Laojun, a deity in Taoism) was born, starting from the time of King Wen of Zhou, and ending at the time of Kong Qiu (Kong Qiu, Confucius's name); Shakya (Shijia, abbreviation for Shakyamuni Buddha) was born, starting from the house of King Suddhodana (Jingfan Wang, Shakyamuni's father), precisely during the reign of King Zhuang of Zhou).

'Inner Six Metaphors' says (Note: Kashyapa (Jiaye, a Buddhist figure, Mahakashyapa) was born in the year Dingmao of King Huan of Zhou, and died in the year Renwu of King Jing of Zhou. Although it ended at the time of Kong Qiu, it was not born in the era of Ji Chang (Ji Chang, King Wen of Zhou); the Tamer (Tiaoyu, one of the titles of the Buddha) was born in the year Jiayin of King Zhao of Zhou, and died in the year Renshen of King Mu of Zhou. He is a descendant of King Suddhodana, originally from before King Zhuang of Zhou).

A Kaishi (Kaishi, refers to a wise person, here referring to a Buddhist scholar) said: Confucius (Kongzi, Confucius) went to Zhou to visit Lao Dan (Lao Dan, Laozi) and asked him about etiquette. The 'Shi Ji' (Historical Records) records this in detail, but there is no classic to prove that Lao Dan was King Wen's teacher. Saying that Lao Dan appeared at the end of the Zhou Dynasty, this matter can still be verified. If it is said that it was in the early Zhou Dynasty, the historical records do not record it. Also, examining the official rituals of the 'Zhou Li' (Rites of Zhou), during the reigns of Kings Wen, Wu, Cheng, and Kang, there were no such official names as Pillar Historian or Hidden Historian. It should be that the official position of the proper rank was missing, and Lao Dan was just a minor official at the end of the Zhou Dynasty.

'Outer Seven Differences' says (Note: Laojun was first born in the Zhou Dynasty, and in his later years went to Liusha (Liusha, refers to the desert), and his whereabouts are unknown. No one knows where he went).

Shakya was born in the Western Country (Xiguo, refers to ancient India) and died in the Bi Ti River (Bi Ti He, specific river unknown). His disciples beat their chests and the Hu people (Hu Ren, ancient term for northern ethnic minorities) howled loudly.

'Inner Seven Metaphors' says (Note: Laozi was born in Lai Xiang (Lai Xiang, specific location unknown) and buried in Huai Li (Huai Li, specific location unknown). The mourning of Qin [仁-二+矢] (Qin Shi, a person's name) is recorded in detail, and the responsibility lies in his escaping the form of heaven. Gautama (Qutan, Shakyamuni's surname) came from the royal palace and disappeared under the Hawk Tree (Hu Shu, refers to the Sala tree). It was passed down during the reign of Emperor Ming of Han and secretly stored in the books of Lantai (Lan Tai, the imperial library of the Han Dynasty)).

A Kaishi said: The inner chapter of 'Zhuangzi' (Zhuangzi) says that when Lao Dan died, Qin [仁-二+矢] went to mourn, cried a few times, and came out. The disciples asked him strangely: 'Aren't you a disciple of the master?' Qin [仁-二+矢] said: 'Just now when I went in, the young people cried for him as if they were crying for their father, and the old people cried for him as if they were crying for their son. In ancient times, this situation was called 'escaping the form of heaven'.' At first, I thought he was an enlightened person, but now it seems not. 'Escaping' means hiding; 'heaven' means being free from bondage; 'form' means oneself. It means that at first, I thought Laozi was free from bondage and hid

形之仙。今則非也。嗟其諂曲取人之情。故不免死非我友也。

外八異曰(注老君蹈五把十。美眉方口。雙柱參漏。日角月懸。此中國聖人之相)。

釋迦鼻如金挺。眼類井星。睛若青蓮。頭生螺發。此西域佛陀之相。

內八喻曰(注李老美眉方口。蓋是長者之形。蹈五把十。未為聖人之相。婆伽聚日融金之色。既彰希有之徴。萬字千輻之奇。誠標聖人之相)。

開士曰。老子中胎等經云。老聃黃色廣顙長耳大目疏齒厚唇。手把十字之文。腳蹈二五之畫。止是人間之異相。非聖者之奇姿也。傳記並云。老子鼻隆薄頭尖口高齒疏眼睞耳擿發蒼梨色厚唇長耳。其狀如是。豈比佛耶。如來身長丈六方正不傾。圓光七尺照諸幽冥。頂有肉髻其發紺青。耳覆垂埵目視開明。師子頰車七合網盈。口四十齒方白齊平。舌能掩面蓮花葉形。手內外握掌文皆成。其語雷震八種音聲。胸上萬字足輪千縈。色融紫磨相好難名。具三十二相八十種禎。放一光而地獄休息。演一法使苦痛安寧。備列眾經不煩委指。

外九異曰(注老君設教。敬讓威儀自依中夏釋迦製法。恭肅儀容還遵外國)。

內九喻曰(注老是俗人。官居末品。衣冠拜伏自奉朝章。佛為聖主。道與俗乖服貌威儀不同凡制)。

開士曰

【現代漢語翻譯】現代漢語譯本：形之仙（指外形像神仙的人）。現在卻不是這樣了。可嘆他們諂媚逢迎，以博取他人的歡心，所以免不了死亡，不是我的朋友啊。外八異說（註：老子腳踩五，手握十，眉毛美好，方形口，雙柱參漏，額頭有日角，頭頂有月懸，這是中國聖人的相貌）。釋迦牟尼的鼻子像金柱一樣挺直，眼睛像井中的星星，眼珠像青蓮花一樣清澈，頭上生有螺旋狀的頭髮，這是西域佛陀的相貌。內八喻說（註：李老（老子）眉毛美好，方形口，大概是長者的形貌。腳踩五，手握十，還不能算是聖人的相貌。婆伽（佛）聚集著像太陽融化黃金一樣的顏色，已經彰顯了希有的徵兆。萬字和千輻的奇特，確實標誌著聖人的相貌）。開士說：老子《中胎經》等經書說，老聃（老子）黃色面板，寬闊的額頭，長長的耳朵，大大的眼睛，稀疏的牙齒，厚厚的嘴唇，手握十字的紋路，腳踩二五的圖案，這只是人間的奇異相貌，不是聖者的奇特姿態啊。傳記都說，老子鼻子隆起，頭頂扁薄，嘴角高翹，牙齒稀疏，眼睛斜視，耳朵聳起，頭髮灰白色，嘴唇厚實，耳朵長長，他的相貌是這樣的，怎麼能和佛相比呢？如來（佛）身長一丈六尺，方正不傾斜，頭頂的圓光有七尺，照亮所有的幽冥之處。頭頂有肉髻，頭髮是紺青色的，耳朵覆蓋著下垂的耳垂，眼睛明亮。臉頰像獅子一樣，鎖骨連線處飽滿，口中有四十顆牙齒，方正潔白而整齊。舌頭能夠覆蓋面部，像蓮花葉子的形狀。手掌內外都有紋路，掌紋都呈現吉祥的圖案。他的聲音像雷鳴一樣，有八種音聲。胸前有萬字紋，腳上有千輻輪紋。顏色像紫磨金一樣光亮，相好難以用語言來形容。具備三十二相和八十種隨形好。放出一道光芒，地獄的苦難就停止了。演說一種佛法，使苦痛得到安寧。這些都詳細地記載在各種經典中，不需要我詳細地指出了。外九異說（註：老子設立教義，敬重謙讓的威儀，自己遵循中原的禮儀；釋迦牟尼制定佛法，恭敬肅穆的儀容，仍然遵循外國的制度）。內九喻說（註：老子是俗人，官職是末品，衣冠拜伏，自己奉行朝廷的章程；佛是聖主，道與世俗不同，服飾容貌威儀不同於凡人的制度）。開士說：

【English Translation】 English version: The immortal in form (referring to someone who looks like an immortal). But now it is not so. Alas, they are flattering and ingratiating to win people's hearts, so they cannot avoid death and are not my friends. The Outer Eight Differences say (Note: Laozi steps on five and holds ten, has beautiful eyebrows, a square mouth, double pillars that measure time, a sun horn on his forehead, and a moon hanging on his head. This is the appearance of a Chinese sage). Shakyamuni's nose is as straight as a golden pillar, his eyes are like stars in a well, his pupils are as clear as blue lotuses, and his head has spiral hair. This is the appearance of a Buddha from the Western Regions. The Inner Eight Metaphors say (Note: Li Lao (Laozi) has beautiful eyebrows and a square mouth, probably the appearance of an elder. Stepping on five and holding ten is not yet the appearance of a sage. The Bhaga (Buddha) gathers colors like the sun melting gold, already revealing rare signs. The wonder of the swastika and thousand spokes truly marks the appearance of a sage). The Bodhisattva says: The Laozi 'Zhongtai Sutra' and other scriptures say that Lao Dan (Laozi) has yellow skin, a broad forehead, long ears, large eyes, sparse teeth, thick lips, holds the pattern of a cross in his hand, and steps on the pattern of two and five with his feet. These are just strange appearances in the human world, not the unique posture of a sage. The biographies all say that Laozi has a raised nose, a thin head, a high mouth, sparse teeth, squinting eyes, raised ears, gray hair, thick lips, and long ears. His appearance is like this, how can he be compared to the Buddha? The Tathagata (Buddha) is one zhang and six chi tall, square and upright, and the round light on his head is seven chi, illuminating all the dark places. There is a fleshy protuberance on the top of his head, and his hair is dark blue. His ears cover the drooping earlobes, and his eyes are bright. His cheeks are like a lion's, and the connection of his collarbones is full. He has forty teeth in his mouth, square, white, and even. His tongue can cover his face, like the shape of a lotus leaf. His palms have lines inside and out, and the palm lines all show auspicious patterns. His voice is like thunder, with eight kinds of sounds. There is a swastika on his chest and a thousand-spoke wheel on his feet. His color is as bright as purple-gold, and his auspicious marks are difficult to describe in words. He possesses the thirty-two marks and eighty minor characteristics. Releasing a ray of light, the suffering of hell ceases. Expounding a Dharma, he brings peace to suffering. These are all recorded in detail in various scriptures, and I don't need to point them out in detail. The Outer Nine Differences say (Note: Laozi established doctrines, respecting the etiquette of reverence and humility, and followed the rituals of the Central Plains himself; Shakyamuni formulated the Dharma, with respectful and solemn demeanor, still following the customs of foreign countries). The Inner Nine Metaphors say (Note: Laozi is a commoner, his official position is the lowest rank, he wears clothes and bows down, and he follows the regulations of the court himself; the Buddha is a sage, his path is different from the secular world, and his clothes, appearance, and demeanor are different from the system of ordinary people). The Bodhisattva says:

。昔丹陽余玖與。撰明真論一十九篇。以駁道士出其偽妄。詳彼論焉。言巾褐之服。正是古曰儒墨之所服也。在昔五帝鹿巾許由皮冠。並俗者之服耳。褐身長三丈六尺。有三百六十寸。言法一歲三十六旬。或像一年三百六十日也。褐前有二帶。言法陰陽。兩判巾之兩角。又法二儀。余氏又云若如周秦二世即以夏之十月為年。至於分度盈縮歷運折除。復焉得三百六十數耶。考堯舜周孔不為此服。尋皇帝之遇皇人九真之靈又降帝嚳。至夏禹開涂鐘二山之藏。窮此等服曾無據焉。案周有赤雀之徴。且感丹書之瑞。既符火德世服朱衣。老是周人。兼陪末吏。冠屨拜伏。自奉恒儀即日治頭。本名鬼卒。黃巾赤錄不效伯陽。咒水行符親師張氏。非道非俗祖習誰風。

外十異曰(注老君之教以復孝慈為德本釋迦之法以舍親戚為行先)。

內十喻曰(注老訓狂勃殺二親為行先釋教仁慈濟四生為德本)。

開士曰。汝化胡經言。喜欲從聃。聃曰。若有至心隨我去者。當斬汝父母妻子七人頭者。乃可去耳。喜乃至心便自斬父母七人。將頭到聃前。便成七豬頭。夫順天地之道者行也。不傷和氣者孝也。丁蘭感通於朽木。董永孝致於天女。禽獸猶有母。子而知親。況聃喜行道于天下。斬其父母何名孝乎。戮其妻子豈謂慈乎◎

【現代漢語翻譯】現代漢語譯本：昔日丹陽的余玖寫了《明真論》共十九篇，用來駁斥道士，揭露他們的虛假和荒謬。詳細考察他的論述，其中說到道士所穿的巾褐之服，正是古代儒家和墨家所穿的服裝。遠古時代的五帝，戴著鹿皮做的帽子；許由戴著皮革做的帽子，這些都是當時普通人的服飾。褐衣長三丈六尺，共有三百六十寸，這是爲了傚法一歲有三十六旬，或者象徵一年有三百六十天。褐衣前面有兩條帶子，象徵陰陽。兩判巾的兩角，又像征二儀。余玖還說，如果像周朝和秦朝那樣，以夏曆的十月為一年之始，那麼在計算節氣、盈虧、曆法和折算時，又怎麼能得出三百六十這個數字呢？考察堯、舜、周公、孔子，他們都不穿這種服裝。追尋黃帝遇到皇人、九真之靈降臨帝嚳的傳說，以及夏禹開鑿塗山和鐘山，得到其中寶藏的故事，都找不到任何關於這種服裝的依據。考察周朝有赤雀的徵兆，並且感應到丹書的祥瑞，這都符合火德的象徵，所以世代都穿紅色衣服。那些老傢伙都是周朝人，充其量只是末等的官吏，他們戴著帽子和鞋子，行跪拜之禮，這是他們一貫的禮儀。他們平日裡治理頭髮，原本是鬼卒。他們戴著黃巾，穿著赤色的衣服，卻不傚法老子（伯陽）。他們唸咒語，用水行符，以張角為老師。既不像道，又不像俗，他們祖傳的習俗到底是從哪裡來的呢？《外十異》中說（註釋：老子的教義以恢復孝道和慈愛作為道德的根本，釋迦牟尼的教法以捨棄親戚作為修行的先決條件）。《內十喻》中說（註釋：老子的教義訓導人們狂妄悖逆，甚至殺害父母，作為修行的先決條件；佛教則以仁慈之心救濟四生，作為道德的根本）。開士問道：你們的《化胡經》中說，喜想跟隨老子（聃），老子說：『如果有人真心實意地跟隨我，就應當斬殺你的父母妻子七人的頭顱，才可以跟隨我。』喜於是就真的斬殺了父母七人，把頭顱帶到老子面前，結果卻變成了七個豬頭。順應天地之道才是正道，不傷害和諧之氣才是孝道。丁蘭能感應到朽木，董永的孝心感動了天女。禽獸尚且有母子之情，懂得親情，何況老子和喜在天下行道，卻要斬殺父母，這怎麼能稱得上是孝呢？殺戮妻子，又怎麼能稱得上是慈愛呢？

【English Translation】 English version: In the past, Yu Jiu of Danyang wrote 'Mingzhen Lun' (Treatise on Clarifying the Truth), consisting of nineteen chapters, to refute Taoists and expose their falsehoods and absurdities. Examining his arguments in detail, he stated that the headscarf and coarse garment worn by Taoists were precisely the clothing worn by ancient Confucians and Mohists. In ancient times, the Five Emperors wore deerskin caps, and Xu You wore leather caps; these were merely the attire of common people at the time. The coarse garment was three zhang and six chi (ancient Chinese units of length) long, totaling three hundred and sixty cun (another unit of length), in order to imitate that one year has thirty-six xun (ten-day periods), or to symbolize that one year has three hundred and sixty days. The coarse garment had two belts in front, symbolizing yin and yang. The two split corners of the headscarf symbolized the two forms (heaven and earth). Yu Jiu also said that if, like the Zhou and Qin dynasties, the tenth month of the Xia calendar was taken as the beginning of the year, then how could the number three hundred and sixty be derived when calculating solar terms, waxing and waning, calendars, and conversions? Examining Yao, Shun, the Duke of Zhou, and Confucius, they did not wear this kind of clothing. Tracing the legends of the Yellow Emperor meeting the Huangren (Yellow Man), the spirits of Jiuzhen descending upon Emperor Ku, and the stories of Xia Yu excavating Mount Tu and Mount Zhong and obtaining treasures from them, no evidence can be found regarding this kind of clothing. Examining the Zhou dynasty, there was the omen of the red sparrow, and the auspicious response of the cinnabar book, which all corresponded to the symbolism of the fire virtue, so generations wore red clothing. Those old fellows were all people of the Zhou dynasty, at most only minor officials; they wore hats and shoes, and performed kneeling rituals, which was their consistent etiquette. They usually managed their hair, and were originally ghost soldiers. They wore yellow headscarves and red clothes, but did not emulate Laozi (Boyang). They chanted incantations and used water to perform talismans, taking Zhang Jiao as their teacher. Neither like Taoism nor like secularism, where did their ancestral customs come from? 'Outer Ten Differences' says (Note: Laozi's teachings take restoring filial piety and love as the root of morality; Shakyamuni's teachings take abandoning relatives as the prerequisite for practice). 'Inner Ten Metaphors' says (Note: Laozi's teachings instruct people to be arrogant and rebellious, even to kill their parents, as the prerequisite for practice; Buddhism takes compassionately saving the four kinds of beings as the root of morality). An enlightened person asked: Your 'Huahu Jing' (Scripture of Converting the Barbarians) says that Xi wanted to follow Laozi (Dan). Laozi said: 'If someone sincerely wants to follow me, they should kill the heads of their parents, wife, and seven people, then they can follow me.' So Xi actually killed his parents and seven people, and brought their heads to Laozi, but they turned into seven pig heads. Following the way of heaven and earth is the right way, and not harming harmonious qi (vital energy) is filial piety. Ding Lan could sense the decayed wood, and Dong Yong's filial piety moved the heavenly maiden. Even birds and beasts have affection between mother and child and understand kinship, how much more so should Laozi and Xi, who practice the way in the world, kill their parents? How can this be called filial piety? Killing one's wife, how can this be called compassion?

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◎內十喻　答外十異內從生有勝劣一立教有淺深二德位有高卑三化緣有廣狹四壽夭有延促五化跡有先後六遷謝有顯晦七相好有少多八威儀有同異九法門有頓漸十

答十異序

夫椒蘭鮑肆。習久玩其先入。陽文敦洽。窮愛緣其曲情。故咸池玉英。墨翟有非聲之論。淳皇睿后。田巴有毀聖之談。蓋其揆也。況乃麟麇異質。魯俗均其容。鹿馬殊形。秦人一其貌。聊感之變頓至於此。況悠悠者乎。仲鄉所以陳釋老優劣。余慜而傷之。備於後論矣。答一一牒件。上文如是。

外從生左右異一

外論曰。聖人應跡異彼凡夫。或乘龍象以處胎。乍開脅腋而出世。雖復無關兩氣非假二親。至於左右之殊。其優劣之異一也。

內從生有勝劣(李氏之母則賴鄉平氏。老子來而托質。摩耶夫人即羅衛王之王后。釋迦因而降神)。

內喻曰。左衽者則戎狄所尊。右命者為中華所尚。故春秋云。家卿無命。介卿有之。不亦左乎。史記云。藺相如功大。位在廉頗右。頗恥之。又云。張儀相右秦而左魏。犀首右韓而左魏。蓋云不便也。禮云。左道亂群殺之。豈非右優而左劣也。皇甫謐高士傳云。老子楚之相人。家于渦水之陰。師事常樅子。及常子有疾耳往問疾焉。嵇康云。李耳從涓子學九仙之術。檢

【現代漢語翻譯】現代漢語譯本

◎內十喻：回答外道提出的十種不同之處，從內在角度說明佛教的產生有勝劣之分：一、立教有深淺；二、德位有高低；三、化緣有廣狹；四、壽命有長短；五、化跡有先後；六、遷謝有顯隱；七、相好有多少；八、威儀有同異；九、法門有頓漸；十、(涅槃方式)有種種不同。回答十種不同之處的序言椒蘭與鮑魚店舖，時間久了也會習慣並欣賞它們最初的味道；陽春白雪的文章，也會因為其中委婉的情感而深深喜愛。所以，對於咸池(傳說中的樂曲)和玉英(傳說中的美玉)，墨翟(墨子)有反對音樂的理論；對於淳于髡(戰國時齊國人)和皇后的賢明，田巴(戰國時齊國人)有詆譭聖人的言論。這大概就是他們的衡量標準吧。更何況麒麟和麋鹿外形不同，魯國人卻認為它們一樣；鹿和馬形態各異，秦國人卻混為一談。隨便的改變竟然到了這種地步，更何況是那些悠悠眾口呢？仲鄉(人名，不詳)因此陳述佛教和老子的優劣，我對此感到悲傷，所以在後面的論述中詳細說明。回答時逐一列出條目，以上就是序言。外道從產生、左右位置等方面提出第一個不同之處外道論點：聖人應世的跡象不同於凡夫俗子。有的乘坐龍象(比喻菩薩)而入胎，有的從脅下出生。即使沒有父母兩氣的參與，並非依靠父母雙親，僅僅是出生的左右位置不同，這就是一個優劣的差異。內在角度說明產生有勝劣(李氏的母親依靠鄉平氏，老子降生而寄託於此。摩耶夫人是羅衛國王的王后，釋迦牟尼因此降生顯靈)。佛教的比喻：穿左衽(衣襟向左開)的被戎狄所尊重，穿右衽(衣襟向右開)的被中華所推崇。所以《春秋》記載，家卿沒有命令，介卿才有。這不就是左嗎？《史記》記載，藺相如功勞大，地位在廉頗的右邊，廉頗對此感到羞恥。又記載，張儀向右輔佐秦國而向左對待魏國，犀首向右輔佐韓國而向左對待魏國，大概是說不方便。《禮記》說，用邪門歪道擾亂民眾，應該殺掉。這難道不是右為優而左為劣嗎？皇甫謐的《高士傳》記載，老子是楚國的相人，居住在渦水的北面，拜常樅子為師。等到常樅子生病，(老子)才前往問候。嵇康說，李耳(老子)向涓子學習九仙之術，檢查(道書)

【English Translation】 English version

◎Ten Internal Analogies: Answering the ten differences raised by external paths, explaining the superiority and inferiority of the arising of Buddhism from an internal perspective: 1. The establishment of teachings has depth; 2. Virtues and positions have high and low; 3. Predestined connections have breadth; 4. Lifespans have length; 5. Manifestations have precedence; 6. Transition and demise have visibility; 7. Physical characteristics have quantity; 8. Demeanor has similarities and differences; 9. Dharma doors have sudden and gradual; 10. (Nirvana methods) have various differences. Preface to Answering Ten Differences With time, one becomes accustomed to and appreciates the initial flavors of both fragrant orchids and fish markets; profound affection arises from the subtle emotions within 'Yangchun White Snow' (a famous classical Chinese melody). Therefore, regarding 'Xianchi' (legendary music) and 'Yuying' (legendary jade), Mo Di (Mozi) had theories against music; regarding the wisdom of Chun Yukun (a person from the Warring States period) and the empress, Tian Ba (a person from the Warring States period) had remarks defaming sages. This is probably their standard of measurement. Moreover, unicorns and deer have different forms, yet the people of Lu considered them the same; deer and horses have distinct shapes, yet the people of Qin confused them. Arbitrary changes have reached this point, let alone the opinions of the masses? Zhong Xiang (name unknown) therefore stated the merits and demerits of Buddhism and Laozi, and I am saddened by this, so I will explain it in detail in the following discussion. Answering by listing items one by one, the above is the preface. External paths raise the first difference from aspects such as arising and left-right positions. External path argument: The traces of a sage's response to the world differ from those of ordinary people. Some ride dragon elephants (a metaphor for Bodhisattvas) to enter the womb, and some are born from the side. Even without the participation of the two energies of parents, not relying on both parents, just the difference in the left and right positions of birth is a difference of superiority and inferiority. Internal perspective explains that arising has superiority and inferiority (Li's mother relied on the Xiang Ping clan, Laozi was born and entrusted to it. Maya was the queen of King Luowei, and Shakyamuni was born and manifested his spirit because of this). Buddhist analogy: Wearing the left lapel (opening to the left) is respected by the Rong and Di (ancient northern and western tribes), and wearing the right lapel (opening to the right) is promoted by China. Therefore, the 'Spring and Autumn Annals' records that the family minister has no orders, but the intermediary minister does. Isn't this left? The 'Records of the Grand Historian' records that Lin Xiangru had great merit, and his position was to the right of Lian Po, which Lian Po was ashamed of. It also records that Zhang Yi assisted Qin to the right and treated Wei to the left, and Xi Shou assisted Han to the right and treated Wei to the left, probably saying it was inconvenient. The 'Book of Rites' says that those who disturb the people with heresies should be killed. Isn't this right superior and left inferior? Huangfu Mi's 'Biographies of High-Minded Scholars' records that Laozi was a minister of Chu, living on the north side of the Wo River, and worshiped Chang Congzi as his teacher. When Chang Congzi was ill, (Laozi) went to visit him. Ji Kang said that Li Er (Laozi) learned the art of the Nine Immortals from Juanzi, and examined (Taoist books).

太史公等眾書。不云老子剖左腋而生。既無正出皆是謬辭。不可承信明矣。驗知揮戈操翰。蓋文武之先。五氣三光。寔陰陽之首。是以釋門右轉且扶人用。張陵左道信逆天常。何者釋迦起無緣之慈。應有機之召。語其跡也。則行滿三祇相圓百劫。降神而乘玉象。掩曜而誕金姿。三十二祥。休徴開于地府。一十八梵。禎瑞駭于天宮。靈相周於十方。神光顯於八極。述其本也。久證圓明。塵沙莫能算其壽。早登寂照。虛空無以量其體。豈唯就攀枝而偉瑞。徴白首而效祥。猶螢光與龍燭競輝。魚目共蛇珠並耀。爾道之劣一也。

外教門生滅異二

外論曰。夫等無生滅其理則均。導世引凡不無差異。但生者物之所欣。滅者物之所惡。然則生道難得必俟修功。滅法易求詎勞稟學。是知騰神駕景。自可積劫身存。氣盡形殂。固當一時神逝。此教門之殊二也。

內立教有淺深(老訓抱一守愚。遺形滅智。始詣于無為。釋教遍周圓修。眾德備舉。後言于妙覺)

內喻曰。夫滅身以懼大患。絕智以避長勞。議生靈于懸疣。齊泯性于王樂。蓋老莊之談也。且綿綿常住。古皇則不死不終。繩繩無名。老氏則復歸無物。然常存非永沒之稱。無物豈長生之化耶。聊復明其淺深。至若保弱守雌之文。虛心實腹之論。審浮生

【現代漢語翻譯】現代漢語譯本太史公等人的眾多書籍中，沒有記載老子是從左腋下剖開身體出生的。既然沒有正經的說法，這些都是荒謬的言辭，顯然不可相信。由此可知，揮動戈矛、書寫文章，都是文武百官的先導；五氣三光，確實是陰陽之首。因此，佛教釋迦牟尼向右旋轉法輪，並且扶助世人；而張陵的左道，信奉的是違逆天道的常理。為什麼呢？釋迦牟尼發起無緣大慈，應和具有根機的眾生的召喚。如果說他的事蹟，那就是修行圓滿了三大阿僧祇劫，相好圓滿了百劫。降下神靈而乘坐白象，掩蓋光芒而誕生金色的身姿。三十二種吉祥的徵兆，在地下顯現；一十八種梵天的吉祥瑞兆，震驚了天宮。靈妙的相好周遍十方，神聖的光芒顯現在八極。如果說他的根本，那就是很久以前就證得了圓滿光明，即使是像恒河沙一樣多的劫數也無法計算他的壽命；早就登上了寂靜光明的境界，虛空也無法衡量他的本體。難道僅僅是攀折樹枝而顯現偉大的祥瑞，徵求白髮老人而傚法吉祥嗎？這就像螢火蟲與龍的蠟燭爭奪光輝，魚的眼睛與蛇的寶珠一同閃耀。你們道家的低劣之處，這是其中之一。

外教的生滅異論

外道理論說：『萬物平等，沒有生滅，其道理是相同的。引導世人，引渡凡夫俗子，不能說沒有差異。但是，出生是萬物所欣喜的，滅亡是萬物所厭惡的。既然如此，那麼求生之道難以得到，必須等待修行功德；滅亡之法容易求得，何必勞煩學習呢？』由此可知，騰雲駕霧，自然可以積累劫數而身體長存；氣息耗盡，形體死亡，本來就應當一時之間神識消逝。這就是教門的兩種不同之處。

內教立教有深淺（老子教導抱一守愚，遺棄形體，滅絕智慧，開始達到無為的境界；佛教教導普遍周全地修行，各種功德都具備，最後闡述妙覺的境界）

內教比喻說：『爲了懼怕大的禍患而滅絕自身，爲了避免長久的勞累而斷絕智慧，把生靈看作是懸掛的贅疣，把泯滅天性看作是帝王的快樂，這大概是老莊的談論吧。』況且綿綿不斷地長久存在，古代的帝王就不會死亡和終結；連續不斷而沒有名稱，老子就能夠回覆到無物的狀態。然而長久存在不是永遠滅絕的稱謂，無物的狀態難道是長生的變化嗎？姑且再說明它的深淺。至於保持柔弱、守護雌性的文章，虛心實腹的論調，審視短暫的人生。

【English Translation】 English version The many books of Sima Qian (Grand Historian) and others do not mention that Laozi (Lao Tzu) was born by being cut open from the left armpit. Since there is no proper account, these are all absurd statements and clearly cannot be believed. From this, it can be known that wielding spears and writing articles are the forerunners of civil and military officials; the five elements and three luminaries are indeed the head of yin and yang. Therefore, Buddhism's Shakyamuni turns the Dharma wheel to the right and helps people; while Zhang Ling's (founder of Taoism) left path believes in defying the natural order. Why? Shakyamuni initiates uncaused compassion and responds to the summons of beings with potential. If we talk about his deeds, it is that his practice has perfected three great asamkhya kalpas (incalculable eons), and his physical characteristics have perfected hundreds of kalpas. He descended as a spirit and rode a white elephant, concealing his radiance and being born with a golden form. Thirty-two auspicious signs appeared in the earth, and eighteen auspicious omens of the Brahma heavens shocked the heavenly palace. His spiritual form pervades the ten directions, and his divine light manifests in the eight extremes. If we talk about his essence, it is that he has long since attained perfect enlightenment, and even as many kalpas as the sands of the Ganges cannot calculate his lifespan; he has long since ascended to the realm of serene illumination, and emptiness cannot measure his body. Is it merely climbing branches to manifest great auspiciousness, or seeking white-haired elders to emulate auspiciousness? This is like fireflies competing with dragon candles for brilliance, or fish eyes shining alongside snake pearls. This is one of the inferiorities of your Taoist path.

The Heterodox Doctrine of Birth and Extinction

Heterodox theories say: 'All things are equal, without birth or extinction, and the principles are the same. Guiding the world and delivering ordinary people cannot be said to be without differences. However, birth is what all things rejoice in, and extinction is what all things detest. Since this is the case, then the path to seeking life is difficult to obtain and must await the merit of cultivation; the method of extinction is easy to seek, so why bother learning it?' From this, it can be known that riding the clouds and driving the scenery can naturally accumulate kalpas and preserve the body; when breath is exhausted and the body dies, the spirit should naturally vanish in an instant. These are the two differences between the teachings.

The Inner Teaching Has Depths (Laozi teaches embracing simplicity and guarding foolishness, abandoning the body and extinguishing wisdom, beginning to reach the state of non-action; Buddhism teaches practicing universally and completely, possessing all kinds of virtues, and finally expounding the state of wonderful enlightenment)

The Inner Teaching uses an analogy: 'To extinguish oneself for fear of great calamity, to sever wisdom to avoid prolonged labor, to regard living beings as hanging warts, to equate extinguishing nature with the pleasure of kings, this is probably the talk of Laozi and Zhuangzi. 'Moreover, continuously and constantly existing, the ancient emperors would not die or end; continuously without a name, Laozi would be able to return to the state of non-being. However, constant existence is not a term for eternal extinction, and the state of non-being is not a transformation of longevity? Let us further explain its depths. As for the articles on maintaining weakness and guarding femininity, the theories of emptying the mind and filling the belly, examining fleeting life.

之有量。嗟智水之無涯。語大則局在域中。陶鈞則不出性分。蓋其志也。豈夫大覺開無窮之緣。挺圓極之照。測微則窮乎絕隙。究理則控在無方。美氣與氛氳共和。金軀同太虛比固。語其量也。猶嵩華與培塿殊峻溟渤將坎井異深。爾道之劣二也。

外方位東西異三

外論曰。夫東西二方。自有陰陽之別。左右兩位。便成仁義之殊。仁惟長善陽又通生。義主裁成陰論肅殺。二氣為教則陰不如陽。五德為言則仁深義淺。此方位之殊三也。

注彈曰。干為陽為父。蒞在西北。坤為陰為母。卜之西南。北方盛陰之鄉。便為中男之位。南方盛陽之地。翻成中女之居。男女既無定方。陰陽不拘恒準。所以木賊土故以己為甲妻。金克木故以乙為庚妻。干既位高乃居西北。震能出帝覆在東方。至如禮席。若南北鋪之。即以西方為上。言順干尊也。東西列之。即以南方為上。言逐陽盛也。優劣自見。此之謂歟。

內德位有高卑

內喻曰。夫金夫木妻。陰陽孰可永執。離南坎北。男女匪有定方。所以子午已東為陽者。取男女生於東方也。子午已西為陰者。言父母老於西方也。此則從生老以判陰陽。非尊卑以言勝劣。假令父母居西。未應卑子男女在東。豈敢尊父。仁非義則不成。義非仁則不養。所以子東仁也

【現代漢語翻譯】現代漢語譯本有窮盡。讚歎智慧之水沒有邊際。如果談論『大』，就會侷限在某個區域之中；如果說造化，也超不出本性所具有的。這大概就是它的志向吧。難道是大覺悟者開啟無窮的因緣，顯現圓滿至極的智慧之光，探測細微就能窮盡最細小的縫隙，研究道理就能掌握在無所不在的境地。美好的氣息與濃郁的雲氣共同和諧，金剛之身與太虛一樣堅固。如果談論它的量，就像嵩山、華山與小土堆相比，顯得特別高峻，大海與水井相比，顯得特別深邃。你的道理的不足之處，這是第二點。

外方位東西異三

外道理論說：東西兩個方位，自然有陰陽的區別；左右兩個位置，就形成了仁義的差別。仁在於增長善，陽氣也貫通生長；義在於裁斷成就，陰氣主張肅殺。用陰陽二氣作為教義，那麼陰不如陽；用五德來說，那麼仁比義更深刻。這是方位的差別，第三點。

我的反駁是：乾為陽為父，位於西北；坤為陰為母，位於西南。北方是陰氣旺盛的地方，卻成為中男的位置；南方是陽氣旺盛的地方，反而成為中女的居所。男女既然沒有固定的方位，陰陽也不拘泥於恒常的標準。所以木克土，因此己土以甲木為妻；金克木，因此乙木以庚金為妻。乾既然地位高，卻位於西北；震能出帝，卻在東方。至於禮儀上的席位，如果南北鋪設，就以西方為上，這是說要順從乾的尊貴；東西排列，就以南方為上，這是說要追隨陽氣的旺盛。優劣自然顯現，說的就是這個意思吧。

內德位有高卑

內部比喻說：金為夫木為妻，陰陽怎麼可以永遠執著不變？離為南坎為北，男女並非有固定的方位。所以子午以東為陽，是取男女出生于東方；子午以西為陰，是說父母老於西方。這是從出生和衰老來判斷陰陽，不是用尊卑來說勝負。假如父母住在西方，不應該認為卑賤；子女在東方，難道就敢於輕視父母？仁不是義就不能成就，義不是仁就不能滋養。所以子在東是仁的表現

【English Translation】 English version has measure. Alas, the wisdom-water is boundless. To speak of 'greatness' is to be confined within a domain; to mold and shape is not to exceed one's inherent nature. This, perhaps, is its aspiration. How could the Greatly Enlightened One open up limitless causes and conditions, manifesting the light of perfect completeness, measuring the minute to exhaust the tiniest crevices, investigating principles to control the boundless realm. Beautiful energy harmonizes with abundant clouds, the golden body is as solid as the great void. To speak of its measure is like comparing Mount Song and Mount Hua to a small mound, showing their towering height; comparing the vast ocean to a well, showing its profound depth. Your doctrine's inferiority is the second point.

External directions differ in three ways

External doctrines say: The east and west directions naturally have yin and yang distinctions; the left and right positions form the differences of benevolence and righteousness. Benevolence lies in increasing goodness, and yang energy also permeates growth; righteousness lies in judging and accomplishing, and yin energy advocates austerity and killing. Using yin and yang as teachings, then yin is inferior to yang; using the five virtues, then benevolence is deeper than righteousness. This is the difference in directions, the third point.

My rebuttal is: Qian (乾) is yang and father, located in the northwest; Kun (坤) is yin and mother, located in the southwest. The north is the place where yin energy is abundant, yet it becomes the position of the middle son; the south is the place where yang energy is abundant, but it becomes the dwelling of the middle daughter. Since men and women do not have fixed directions, yin and yang are not bound by constant standards. Therefore, wood overcomes earth, so Ji (己) earth takes Jia (甲) wood as its wife; metal overcomes wood, so Yi (乙) wood takes Geng (庚) metal as its wife. Since Qian (乾) has a high position, it is located in the northwest; Zhen (震) can produce an emperor, yet it is in the east. As for the seating arrangements in rituals, if they are arranged north-south, then the west is the superior position, which means to follow the nobility of Qian (乾); if they are arranged east-west, then the south is the superior position, which means to follow the prosperity of yang energy. Superiority and inferiority are naturally revealed, is this what you mean?

Internal virtues have high and low positions

The internal analogy says: Metal as husband and wood as wife, how can yin and yang be eternally adhered to? Li (離) as south and Kan (坎) as north, men and women do not have fixed directions. Therefore, east of Zi (子) and Wu (午) is yang, which takes men and women being born in the east; west of Zi (子) and Wu (午) is yin, which speaks of parents aging in the west. This is to judge yin and yang from birth and aging, not to speak of superiority and inferiority. Suppose parents live in the west, they should not be considered inferior; children are in the east, how dare they despise their parents? Benevolence cannot be achieved without righteousness, and righteousness cannot be nurtured without benevolence. Therefore, the son being in the east is a manifestation of benevolence.

。父西義也。隨處立準無惑大方。茍局判于所生。而拘限於封域者。亦當西羌。大禹所出。仁泛之德頓虛。東夷文王所生。裁成之教永缺。吞江納漢。非湫隘之陋居。浮渭據涇。無帝皇之神宅(前折邪次嘆正)夫釋氏者。天上地下介然居其尊。三界六道卓爾推其妙。加以小學二乘之侶。太心五品之倫。譬眾星之拱北辰。若金山之麗碧海。足令鹿頭象面屈矯抗之心。六異十仙申伏膺之禮。何止挫徐甲于庸夫。導尹喜于關吏。稟學于齒牙之際。注高士傳曰。常樅子因張其口。老子曰。將非謂齒剛而亡舌柔而存常。子曰盡矣。收名于藏史之間乎。爾道之劣三也。

外適化華夷異四

外論曰。夫華夷禮隔。尊卑著自典信。邊正道乖。勝負存乎史冊。戎狄之主。不許僭號稱王。楚越之君。故自貶之為子。豈可[仁-二+熏]鬻之小匠。匹我天王之大師。此華夷之異四也。

內化緣有廣狹(老為九服清虛化主。說五千教章。釋為三界遍知法王。開八萬妙藏)

內喻曰。案道德序云。老子修道。自隱以無名為務。周衰出關。二篇之教乃作。然周書典謨無老氏所制。案二教論等云。五千文者容成所說。老為尹談。蓋述而不作也。又職唯藏史位非阿衡。隆周之師將非烏有(前折邪后嘆正)釋迦降神羅衛托質王宮

【現代漢語翻譯】現代漢語譯本：『父西義也』，意思是父親的道義在西方。無論在哪裡立下標準，都不會對大道產生疑惑。如果侷限於所出生的地方進行判斷，被狹隘的地域所限制，那就像大禹出自西羌（古代中國西部的一個地區），其廣博的仁德就會大打折扣；如同周文王生於東夷（古代中國東部的一個地區），其成就教化的功績就會永遠缺失。能夠吞納長江和漢水，就不是狹窄簡陋的居所；能夠依憑渭水和涇水，就不是帝王的神聖住所。（前面駁斥邪說，後面讚歎正道）佛陀釋迦牟尼，在天上地下是至尊的，在三界六道中是卓越而玄妙的。再加上小乘和二乘的修行者，以及太心和五品的修行人，就像眾星拱衛北極星一樣，又像金山點綴碧海一樣。足以讓鹿頭人和象麵人屈服他們驕橫的心，讓六異和十仙獻上敬佩的禮節。這不僅僅是讓徐甲這樣的庸人折服，引導尹喜這樣的關吏。從學習言語開始，就像《高士傳》記載的那樣：常樅子張開嘴，老子說：『這難道不是說牙齒剛硬而容易折斷，舌頭柔軟而能夠長存嗎？』常樅子說：『完全正確。』老子將名聲留在史書中。你們的道比佛道差了三點。

外適化華夷異四外道辯論說：華夏和夷狄在禮儀上有區別，尊卑的秩序在經典中記載得很清楚。邊境地區的正道不同，勝負的結果記錄在史書上。戎狄的首領，不允許僭越稱王。楚國和越國的君主，因此自貶為『子』。怎麼能讓[仁-二+熏]鬻這樣的小工匠，與我們天王這樣的大師相提並論呢？這就是華夏和夷狄的第四個不同。

內化緣有廣狹（老子作為九服清虛的教化之主，宣說了五千字的教義；釋迦牟尼作為三界遍知的法王，開啟了八萬四千法門的奧妙寶藏）內道比喻說：根據《道德序》記載，老子修道，以隱匿自己的名聲為目標。周朝衰落時才出關，創作了五千字的教義。然而周朝的典籍中沒有老子的著作。根據《二教論》等記載，五千字是容成所說的，老子只是為尹喜講述。老子只是闡述而沒有創作。而且他的職位只是藏書史官，並非宰相。說他是周朝的老師，恐怕是虛構的吧？（前面駁斥邪說，後面讚歎正道）釋迦牟尼降神于羅衛國，託生于王宮。

【English Translation】 English version: 'Father's righteousness is in the West,' meaning the righteousness of the father is in the West. Wherever a standard is established, there will be no doubt about the Great Way. If one judges based solely on their place of birth and is confined by narrow regions, it would be like Yu the Great coming from the Western Qiang (an ancient region in western China), where his vast benevolence would be greatly diminished; or like King Wen of Zhou being born in the Eastern Yi (an ancient region in eastern China), where his achievements in teaching and transforming would be forever lacking. Being able to encompass the Yangtze and Han rivers is not a narrow and humble dwelling; being able to rely on the Wei and Jing rivers is not the divine residence of an emperor. (Refuting heresy in the front, praising the right path in the back) The Buddha Shakyamuni is the most honored in heaven and on earth, and is outstanding and profound in the Three Realms and Six Paths. In addition, there are practitioners of the Hinayana and Two Vehicles, as well as practitioners of the Tai-xin and Five Ranks, just like the stars surrounding the North Star, and like the golden mountain embellishing the blue sea. It is enough to make the deer-headed people and elephant-faced people subdue their arrogant hearts, and make the Six Anomalies and Ten Immortals offer their respectful salutations. This is not only to subdue ordinary people like Xu Jia, but also to guide officials like Yin Xi. Starting from learning language, just as recorded in 'The Biographies of High-Minded Men': Chang Congzi opened his mouth, and Laozi said, 'Isn't this saying that teeth are hard and easily broken, while the tongue is soft and can survive?' Chang Congzi said, 'Exactly.' Laozi left his name in the historical records. Your Dao is three points inferior to the Buddha's way.

External Adaptation, Differentiation between Hua and Yi (Four Differences) The external debaters say: There are differences in etiquette between the Hua (Chinese) and the Yi (barbarians), and the order of respect and inferiority is clearly recorded in the classics. The correct paths in the border regions are different, and the results of victory and defeat are recorded in historical books. The leaders of the Rong and Di (ancient barbarian tribes) are not allowed to usurp the title of king. The rulers of Chu and Yue, therefore, degraded themselves to 'Zi' (Viscount). How can a small craftsman like [仁-二+熏] Yu be compared to our great master, the Heavenly King? This is the fourth difference between the Hua and the Yi.

Internal Transformation Has Breadth and Narrowness (Laozi, as the master of transformation of the Nine Domains and Pure Emptiness, expounded the five thousand-word doctrine; Shakyamuni, as the Dharma King who knows all in the Three Realms, opened the profound treasure of eighty-four thousand Dharma doors) The internal analogy says: According to the 'Preface to the Dao De Jing', Laozi cultivated the Dao, aiming to conceal his name. He only left the pass when the Zhou Dynasty declined, and created the five thousand-word doctrine. However, there are no works by Laozi in the Zhou Dynasty classics. According to the 'Treatise on the Two Teachings' and others, the five thousand words were spoken by Rong Cheng, and Laozi only narrated them to Yin Xi. Laozi only elaborated and did not create. Moreover, his position was only a librarian, not a prime minister. To say that he was a teacher of the Zhou Dynasty is probably a fabrication, right? (Refuting heresy in the front, praising the right path in the back) Shakyamuni descended to the world in the Kingdom of Luo Wei and was born in the royal palace.

。智實生知道唯遍覺。演惠明於百億。敷法雲于大千。靈澤周於十方。神化覃於四表。崇崖峻壁之典。龍居象負之文。蓋盈溢於茲矣。雖弘羊潛計之術。莫能紀其纖芥。鄒衍談天之論。無以議其涓𤁷。豈夫章詮八十文列五千而已哉。恨子未窺墻仞。致有武叔之毀。亦復何傷日月。故多念其不知耳。爾道之劣四也。

外稟生有夭壽異五

外論曰。夫老君道契環中。與虛空而等量。神超象外。隨變化而無窮。所以壽命固不同。凡隱顯居然異俗。釋迦生涯有限。壽乃促期一滅不能再生。注彈曰。老子既云長生今日在何郡縣也八十何期危脆。此壽夭之異五也。

內壽夭有延促(老史記云。周大史儋二百三十餘年。釋法華云。受五百萬億阿僧祇微塵數劫也)

內喻曰。序云。懷于李氏處胎八十一年。蓋太陽之數壽一百六十年。處胎已過其半。三變五百。將非假稱珍怪。太史公以為楚老萊子及周太史儋皆老子也。或言。二百三十年。或一百六十歲。皇甫謐云。諸子之書近為難信。唯秦矢吊焉。老死信矣。世人見穀神不死。是謂玄牝。故好事者遂假託焉。神仙傳云。郁華子錄回子傅豫子太成子赤精子武成子尹壽子真行子錫射子反色先生等。並是老子身者。皆見碎書。不出神仙正經。未正可據用也。夫有天地

【現代漢語翻譯】現代漢語譯本：智實生知道唯有遍覺（Samyaksambuddha，正等覺者）才能做到。他的恩惠像百億那樣廣闊，他的法雲覆蓋整個大千世界（Mahā-tri-sāhasra-loka-dhātu，三千大千世界）。他的靈澤遍及十方，他的神化影響四方。如同高聳的山崖和陡峭的壁立，又如龍居和象負的景象，都充分地體現在這裡了。即使是弘羊（西漢理財家）那樣精於算計的人，也無法計算出其中細微的部分。即使是鄒衍（戰國時期思想家）那樣談論天象的人，也無法議論其中的微小之處。難道僅僅是用八十個章節來解釋，用五千個文字來列舉就可以概括的嗎？遺憾的是，你沒有窺見其中的深奧，以至於像武叔那樣進行詆譭。但這又有什麼關係呢？日月依舊執行。所以，只是因為你懂得太少罷了。你所說的道的不足之處，這是第四點。

外稟生有夭壽異五

外道辯論說：老君（老子）的道與環中（宇宙的中心）相契合，與虛空一樣廣大。他的精神超越了現象之外，隨著變化而無窮無盡。所以，他的壽命自然與衆不同，他的隱現也與世俗不同。而釋迦牟尼（Śākyamuni，釋迦佛）的生涯是有限的，壽命也是短暫的，一次滅度就不能再生。反駁說：老子既然號稱長生不老，那麼今天他在哪個郡縣呢？八十歲又有什麼可期待的，仍然是脆弱的。這就是壽命長短的第五個不同之處。

內壽夭有延促（《老子史記》記載：周朝太史儋活了二百三十多年。《釋法華經》說：佛陀的壽命是五百萬億阿僧祇微塵數劫。）

內道比喻說：《序》中說，老子在李氏的腹中孕育了八十一年，大概是太陽的數字，壽命一百六十年。在母胎中已經過了一半的時間。三變五百，難道不是虛假的誇張嗎？太史公認為楚國的老萊子和周朝的太史儋都是老子。有人說他活了二百三十年，也有人說他活了一百六十歲。皇甫謐說，諸子之書，近代以來難以相信，只有秦國的箭弔唁老子之死是可信的。世人看到穀神不死，就認為是玄牝。所以，好事者就假託此事。神仙傳記載，郁華子記錄的回子、傅豫子、太成子、赤**、武成子、尹壽子、真行子、錫射子、反色先生等，都是老子的化身，這些都見於殘缺的書籍，不是神仙的正經，不足為憑。天地存在

【English Translation】 English version: Only the Samyaksambuddha (perfectly enlightened one) truly knows. His grace is as vast as a hundred billion, and his Dharma cloud covers the entire Mahā-tri-sāhasra-loka-dhātu (great thousandfold world). His spiritual blessings pervade the ten directions, and his divine transformations influence the four quarters. The grandeur of towering cliffs and steep walls, the imagery of dragons dwelling and elephants bearing, are fully embodied here. Even Hongyang (a financier of the Western Han Dynasty) with his skill in calculation, could not measure its minute details. Even Zou Yan (a thinker of the Warring States period) with his discourse on celestial phenomena, could not discuss its trivial aspects. Can it be summarized merely by explaining eighty chapters and listing five thousand words? It is regrettable that you have not glimpsed its profundity, leading you to slander like Wu Shu. But what does it matter? The sun and moon continue to move. Therefore, it is simply because you know too little. The inadequacy of your so-called 'Dao' is the fourth point.

External endowment of life has differences in lifespan, the fifth.

The externalists argue: Laozi's (Lao-Tzu) Dao is in harmony with the center of the circle (the center of the universe), and is as vast as emptiness. His spirit transcends phenomena and is infinitely changing. Therefore, his lifespan is naturally different, and his manifestation is different from the mundane. Śākyamuni (Shakyamuni Buddha)'s life was limited, and his lifespan was short, with one extinction and no rebirth. The rebuttal says: Since Laozi claims to be immortal, in which county is he today? What is there to expect from eighty years, which is still fragile? This is the fifth difference in lifespan.

Internal lifespan has extension and brevity (The Records of the Grand Historian of Laozi states: The Grand Historian Dan of the Zhou Dynasty lived for over two hundred and thirty years. The Lotus Sutra says: The Buddha's lifespan is five million billion asamkhya kalpas of dust particles.)

The internal analogy says: The preface says that Laozi was conceived in the womb of the Li family for eighty-one years, probably the number of the sun, with a lifespan of one hundred and sixty years. Half of the time has already passed in the womb. Three changes of five hundred, is it not a false exaggeration? The Grand Historian believed that Lao Lai Zi of Chu and Grand Historian Dan of Zhou were both Laozi. Some say he lived for two hundred and thirty years, and others say he lived for one hundred and sixty years. Huangfu Mi said that the books of the various masters are difficult to believe in modern times, only the arrow of Qin mourning Laozi's death is credible. People see the spirit of the valley as immortal, and consider it the mysterious female. Therefore, those who are fond of it falsely claim this. The Biographies of Immortals records that Yu Hua Zi's records of Hui Zi, Fu Yu Zi, Tai Cheng Zi, Red **, Wu Cheng Zi, Yin Shou Zi, Zhen Xing Zi, Xi She Zi, Mr. Fan Se, etc., are all incarnations of Laozi, which are all found in fragmented books, not the orthodox scriptures of immortals, and are not credible. The existence of heaven and earth

則有道術。道術之士何時暫乏。豈獨常是一老子也。皆由晚學之徒好奇尚異。茍欲推崇老子使之無限。淺見道士欲以老子為神異。使後世學者信之。故為詭說耳。誠哉斯言。可為永鑒矣。夫妙樂資三德乃成法身為五分所立。是以生滅頓遣。圓覺之性乃彰。空有兼融。靈儀之妙攸在。故得形超視聽之表。名息情塵之外。湛然常樂。文系之所未詮。嶷爾圓明。言象之所莫測。雖西王桃實屢熟而靡延。東海桑田數變而非永。五云九轉。悲繩鳥之暫留。飛雪玄霜。比游駒以難固信。終馗無大椿之久。蜉蝣罕龜鵠之年。爾道之劣五也。

外從生前後異六

外論曰。道佛二經各有其說。或言劫劫出世。競事無先。或代代出生。爭陳久遠。此之眇邈難取證知。今依傳史定其時代。人倫而語。則老尊而少卑。鄉黨為言。亦長兄而幼弟。此先後之異六也。

內化跡有先後

內喻曰。釋誕隆周之初。老生姬季之末。論年二百餘祀。語世一十餘王。紫氣青牛。弗在昭莊之世。神光白象。非關桓景之年。然而洞霧昏天濁流翳地。文仲逆祀。孔子非其不智。子禽毀聖。賜也譏其失言。言玷難磨駟不及舌。誠不虛也(前折邪后嘆聖)夫俯跡應凡。托質于危脆。蹈機化物。同壽于百年。故果局因修信相。由茲起惑齡促化廣。

【現代漢語翻譯】現代漢語譯本：因此才有了道術。難道修習道術的人會暫時匱乏嗎？難道只有老子一個人嗎？這都是因為後來的學習者好奇追求奇異，想要推崇老子使他變得無限偉大。淺薄的道士想要把老子當作神異之人，讓後世學者相信他，所以才編造了這些虛假的說法。這真是至理名言，可以作為永久的鑑戒啊！美妙的音樂憑藉三德才能成就，法身由五分所構成。因此，生滅的現象立刻消失，圓滿覺悟的本性才得以彰顯。空與有相互融合，靈妙的儀態才得以存在。所以才能達到形體超越視覺和聽覺的範圍，名聲止息在情感和塵世之外。清澈而恒常的快樂，是文字所無法詮釋的。高聳而圓滿的光明，是言語和形象所無法測度的。即使西王母的蟠桃多次成熟，也不能使人長生不老；東海的桑田多次變化，也不是永恒的。五彩的雲霞和九轉的仙丹，也只能悲嘆像用繩子拴住的鳥一樣暫時停留。飛舞的雪花和黑色的寒霜，就像奔跑的駿馬一樣難以穩固。最終，彭祖也無法像大椿樹一樣長久，蜉蝣也很難有烏龜和天鵝的壽命。這就是你們道教的第五個缺點。外道從生年先後不同（六）外道辯論說：道教和佛教的經典各有各的說法，有的說一劫又一劫地出世，爭論誰最先出現；有的說一代又一代地出生，爭論誰最久遠。這些都太渺茫難以考證。現在根據史書來確定他們的時代。如果按照人倫來說，那麼年長的就尊貴，年少的就卑微；如果按照鄉里關係來說，那麼年長的就是兄長，年幼的就是弟弟。這就是先後不同的第六個方面。（佛教）內喻：(佛)釋迦牟尼佛誕生於周朝初期，老子出生于姬季的末期。從年份上來說，相差二百多年；從朝代上來說，相差十多個君王。紫氣和青牛，沒有出現在周昭王和周莊王的時代；神光和白象，也與周桓王和周景王的年代無關。然而，洞穴中霧氣昏暗，天空渾濁，污濁的河流遮蔽大地。文仲違背祭祀的禮儀，孔子認為他是不明智的。子禽詆譭聖人，子貢也譏諷他失言。言語上的污點難以磨滅，快馬也追不上說出口的話，這確實不是虛假的。（前面是駁斥邪說，後面是讚歎聖人）佛陀爲了適應凡人的根器，將自身寄託于危脆之身；爲了適應時機教化眾生，壽命也和凡人一樣只有百年。所以，果報的圓滿是由於因地的修習，眾生由於迷惑而生起，壽命短暫而教化卻很廣。

【English Translation】 English version: Therefore, there are Daoist practices. Are those who practice Daoist arts ever temporarily lacking? Is it only Laozi? This is all because later learners are curious and pursue the strange, wanting to promote Laozi and make him infinitely great. Shallow Daoists want to regard Laozi as a divine and extraordinary person, so that later scholars will believe him, so they fabricate these false claims. Truly, these words are a great truth and can serve as a permanent warning! Wonderful music is achieved through the three virtues, and the Dharmakaya (法身) is established by the five components. Therefore, the phenomena of birth and death immediately disappear, and the nature of perfect enlightenment is revealed. Emptiness and existence merge together, and the wonder of spiritual appearance exists. Therefore, one can reach the point where the form transcends the realm of sight and hearing, and the name ceases outside of emotions and worldly dust. Clear and constant joy cannot be explained by words. The towering and perfect light cannot be measured by words and images. Even if the peaches of Xiwangmu (西王母, Queen Mother of the West) ripen many times, they cannot make people immortal; the mulberry fields of the East Sea change many times, but they are not eternal. The five-colored clouds and the nine-turn elixir can only lament being temporarily restrained like a bird tied with a rope. Flying snow and black frost are as difficult to secure as a running horse. In the end, Pengzu (彭祖, a legendary long-lived person) cannot last as long as the great Chuan tree, and the mayfly rarely has the lifespan of a turtle or swan. This is the fifth shortcoming of your Daoism. The difference in the order of birth between external paths (six) The external path argues: The Daoist and Buddhist scriptures each have their own sayings, some saying that they appear in the world kalpa after kalpa, arguing about who appeared first; others saying that they are born generation after generation, arguing about who is the oldest. These are too vague to verify. Now, according to historical records, we determine their era. If we speak in terms of human relations, then the elder is noble and the younger is humble; if we speak in terms of village relations, then the elder is the elder brother and the younger is the younger brother. This is the sixth aspect of the difference in order. Internal analogy (of Buddhism): Shakyamuni Buddha (釋迦牟尼佛) was born in the early Zhou Dynasty, and Laozi was born at the end of the Ji season. In terms of years, there is a difference of more than two hundred years; in terms of dynasties, there is a difference of more than ten kings. Purple Qi and Qingniu (青牛, Blue Ox), did not appear in the era of King Zhao of Zhou (周昭王) and King Zhuang of Zhou (周莊王); divine light and white elephants were not related to the years of King Huan of Zhou (周桓王) and King Jing of Zhou (周景王). However, the fog in the caves was dim, the sky was turbid, and the turbid rivers obscured the earth. Wenzhong violated the rituals of sacrifice, and Confucius thought he was unwise. Ziqin slandered the sage, and Zigong also ridiculed him for his slip of the tongue. The stain on words is difficult to erase, and a fast horse cannot catch up with spoken words, which is indeed not false. (The former is refuting heresies, and the latter is praising the saints.) The Buddha, in order to adapt to the roots of ordinary people, entrusted himself to a fragile body; in order to adapt to the opportunity to teach sentient beings, his lifespan was only a hundred years like ordinary people. Therefore, the perfection of karmic retribution is due to the cultivation of the cause, sentient beings arise due to delusion, and lifespan is short but teaching is broad.

慈氏以故致疑。巨岳非衡石所量。譬壽久而猶邈。玄虛非丈尺可辨。方劫遠而未窮。豈如蛇穴求仙翻其夭世。霓纓待藥未且延齡。蓋騰鷃共鵬翼偶高馳。駑與驥足爭遠。爾道之劣六也。

外遷神返寂異七

外論曰。老君初誕之日既不同凡。晦跡之時固當殊世。所以西之流沙途經函谷。青牛出境紫氣浮天。不測始終莫知方域。釋迦抱危疾于舍衛。告殞命于雙林。燒柩焚屍還同胡法。氣盡神謝會不異凡。此去世之異七也。

內遷謝有顯晦

內喻曰。序云。托形李氏之胎。示人有始終之義。豈非生滅耶。即莊生所云。老聃死秦矢吊之是也。而生依賴鄉死就槐里。始終莫測。何其瞽哉(前折邪后嘆正)夫大慈化圓德滿緣謝機亡。仁舟溺於兩河。慧日沈于雙樹。其六天八國之位。法儔聖眾之倫。且電合而風馳。既云委而霧集。靈齒瑞骨。昭勝福于殊方。紺發紅爪。顯神工於絕代。是知莫來莫往。弘濟之德美焉。非顯非昧。聲華之風盛矣。豈同鼎湖望返。嶠山之冢獨存。流沙不歸。扶風之壟空樹。注皇覽云。黃帝冢在嶠山。老子冢扶風也。爾道之劣七也。

外聖賢相好異八

外論曰。夫聖人妙相本異凡夫。八彩雙瞳河目海口。龍顏鶴步反宇奇毫。至如卷髮綠精。夷人之本狀。高鼻深目。鬍子

【現代漢語翻譯】現代漢語譯本慈氏菩薩因此產生疑問：巨大的山嶽不是用普通的衡量工具可以測量的，好比長壽，但仍然顯得渺遠；玄妙的虛空不是用尺寸可以辨別的，好像經歷漫長的劫數也無法窮盡。怎麼能像在蛇穴里尋求長生不老，反而早夭；像用彩虹做的帽纓等待藥物，也不能延長壽命呢？這就像小鳥和鵬鳥一起高飛，劣馬拉著千里馬爭跑遠路一樣。你們的道不如佛法的第六點就在這裡。

外道遷化，神識返回寂滅，與佛教的差異之七

外道辯論說：老子初生的時候就與凡人不同，隱沒軌跡的時候自然也應該與世俗不同。所以他向西去流沙，經過函谷關，青牛出境，紫氣瀰漫天空，無法測知他的始終，也不知道他的去向。釋迦牟尼在舍衛城身染重病，在雙林樹下宣告去世，焚燒棺木和屍體，和胡人的做法一樣。氣息斷絕，神識消散，最終和凡人沒有區別。這就是去世方式的第七個不同之處。

佛教的遷化，有顯現和隱沒

佛教譬喻說：《序》中說，『寄託于李氏的胎中，是爲了向人們顯示有始有終的道理。』難道不是有生有滅嗎？這就是莊子所說的，老聃去世，秦國人前去弔唁。而老子生依賴鄉，死就槐里，始終莫測，多麼糊塗啊！(前面駁斥邪說，後面讚歎正法) 大慈大悲的佛陀，功德圓滿，因緣完結，機緣消失。仁慈的船隻沉沒在兩河之間，智慧的太陽沉落在雙樹之下。他的六天八國的地位，法侶聖眾的行列，像閃電一樣聚合，像風一樣飛馳，像云一樣飄散，像霧一樣聚集。靈牙瑞骨，在不同的地方顯示殊勝的福報；紺青色的頭髮，紅色的指甲，在絕代顯示神奇的功力。由此可知，不來不去，弘揚救濟的功德多麼美好啊！非顯非昧，聲名風華多麼興盛啊！怎麼能像黃帝在鼎湖希望返回，只有嶠山的墳墓獨自存在；像老子去流沙不歸來，只有扶風的墳堆空自樹立。註解《皇覽》說，黃帝的墳墓在嶠山，老子的墳墓在扶風。你們的道不如佛法的第七點就在這裡。

外道聖賢的相好與佛教的不同之八

外道辯論說：聖人的妙相本來就與凡夫不同，有八種色彩的眼睛，兩個瞳孔，像河一樣的嘴，像海一樣的口，龍一樣的面容，鶴一樣的步態，反宇的奇毫。至於捲曲的頭髮，碧綠的眼睛，是夷人的本來面貌；高高的鼻子，深陷的眼睛，是胡人的樣子。

【English Translation】 English version Cishi (Maitreya Bodhisattva) therefore harbored doubts: A giant mountain cannot be measured by ordinary weighing stones, just as longevity, though long, still seems distant; profound emptiness cannot be discerned by inches and feet, as if experiencing endless kalpas cannot be exhausted. How can one seek immortality in a snake's den, only to die prematurely; or wait for medicine with a rainbow-feathered hat, yet fail to prolong life? This is like a small bird flying high with a Peng bird's wings, or a poor horse racing a thoroughbred. Your Dao is inferior to Buddhism in this sixth aspect.

The seventh difference: External paths' transmigration, with the spirit returning to extinction, versus Buddhism.

The externalists argue: Laozi's birth was different from ordinary people, and his disappearance should naturally be different from the world. Therefore, he went west to the quicksand, passing through Hangu Pass, with a blue ox leaving the border and purple Qi filling the sky. His beginning and end were unfathomable, and his whereabouts unknown. Shakyamuni contracted a dangerous illness in Shravasti and announced his death in the Shuanglin (twin Sala) trees, burning his coffin and corpse, just like the customs of the Hu people. His breath expired, and his spirit dissipated, ultimately no different from ordinary people. This is the seventh difference in their passing.

Buddhism's transmigration has manifestation and concealment.

The Buddhist analogy says: 'Entrusting himself to the womb of the Li family is to show people the principle of having a beginning and an end.' Isn't this birth and death? This is what Zhuangzi said: When Lao Dan died, the people of Qin went to mourn him. Laozi relied on his hometown for birth and died in Huali, his beginning and end unfathomable, how foolish! (The former refutes heresy, the latter praises the Dharma) The Buddha of great compassion, with perfect merit, the end of causes and conditions, and the disappearance of opportunities. The ship of benevolence sank between the two rivers, and the sun of wisdom sank beneath the twin trees. His position in the six heavens and eight kingdoms, the ranks of Dharma companions and holy beings, gathered like lightning and rushed like wind, scattered like clouds and gathered like fog. His spiritual teeth and auspicious bones showed supreme blessings in different places; his dark blue hair and red nails showed divine power in unparalleled times. From this, it is known that without coming or going, the merit of promoting salvation is so beautiful! Neither manifest nor obscure, the reputation and glory are so prosperous! How can it be like the Yellow Emperor hoping to return at Dinghu, with only the tomb on Qiao Mountain existing alone; like Laozi going to the quicksand and not returning, with only the mound in Fufeng standing empty. The annotation to the 'Huanglan' says that the Yellow Emperor's tomb is on Qiao Mountain, and Laozi's tomb is in Fufeng. Your Dao is inferior to Buddhism in this seventh aspect.

The eighth difference: The auspicious marks of externalist sages versus those of Buddhism.

The externalists argue: The wonderful marks of a sage are inherently different from those of ordinary people, with eyes of eight colors, two pupils, a mouth like a river, a mouth like the sea, a dragon-like face, a crane-like gait, and a miraculous hair that turns upwards. As for curly hair and green eyes, these are the original features of the Yi people; a high nose and deep-set eyes are the appearance of the Hu people.

之常形。豈可匹我聖人用為奇相。若事佛得此報者。中國士女翻作胡形。此相好之異八也。

內相好有少多

內喻曰。聖人相質無常隨方顯妙。是以蛇軀龍首之聖。道穆于上皇。雙瞳四乳之君。德昭于中古。周公反握。猶騏驥之一毛。禹耳齊肩。乃崑山之片玉。非所類也(前釋疑后嘆正)夫法身等於如如。無方理絕稱謂。化體由乎應物。妙質可涉名言。故有白毫紺睫之暉。果唇花目之灑。萬字千輻之相。日輪月彩之殊。非色妙色之容。離相具相之體。薄拘有而不具。輪王具而不明。

注薩遮經云。非色生性勝。諸相百福勝。八十種妙勝。莊嚴佛日身。譬如三千大千世界四生眾生併成輪王。更增百倍。始就如來一毛功德。復加百倍。始成一好功德。復加百倍。始成一相功德。復加百倍。始成眉間白毫相功德。復加百倍。始成一無見頂相功德。復加百倍。始成梵䗍聲功德也。仙人睹而自悲。嗟衰葉之旦暮。梵志見而興感。嘆靈華之罕逢。何止蹈五把十而標奇。蒙倛斷災以顯異。注曹植相論云。孔子面如蒙倛。周公形如斷災也。

豈陽文與鬷蔑比麗。孟娶與儱廉競妍。爾道之劣八也。

外中表威儀異九

外論曰。老教容止威儀拜伏揖讓。玄巾黃褐持笏曳履。法象表明。蓋華夏之古制也

【現代漢語翻譯】現代漢語譯本之常形。豈可將我佛聖人的相貌用作奇異的表象呢？如果信奉佛法就能得到這樣的果報，那麼中國的士女豈不都要變成胡人的模樣？這是相好差異的第八點。

內相好有少多

內喻說：聖人的相貌和體質沒有固定的形態，隨著不同的地方而顯現出微妙的變化。因此，蛇身龍首的聖人，其道德在上古時代受到尊崇；雙瞳四乳的君王，其德行在中世紀被頌揚。周公反握，也只是像騏驥身上的一根毛髮；禹的耳朵與肩膀齊平，也只是像崑崙山上的一片玉石。這些都是不能相提並論的（先解釋疑惑，后讚歎肯定）。法身等同於如如（Tathata），沒有固定的方向和道理，無法用言語來稱謂。化身則根據所應化的事物而變化，其微妙的體質可以用言語來描述。所以有白毫（urna）紺睫的光輝，果唇花目的美好，萬字（Swastika）千輻的相，日輪月彩的殊勝。這些都不是一般的色妙色容，而是離相具相的體現。薄拘（Bakkula）有而不完全具備，輪王（Chakravartin）具備但不明顯。

《薩遮尼乾子所說經》中說：『非色所生的自性殊勝，諸相百福殊勝，八十種妙殊勝，莊嚴佛陀的日身。』譬如將三千大千世界所有四生眾生都變成轉輪王，再增加一百倍，才相當於如來一根毛髮的功德。再增加一百倍，才成就一好的功德。再增加一百倍，才成就一相的功德。再增加一百倍，才成就眉間白毫相的功德。再增加一百倍，才成就無見頂相的功德。再增加一百倍，才成就梵音的功德。仙人看到後感到悲哀，感嘆衰敗的時代即將到來。梵志（Brahmin）看到後感到振奮，讚歎靈妙的蓮花難得一見。哪裡僅僅是效仿五把十而標新立異，蒙倛（一種驅邪的面具）斷災以顯示奇異呢？曹植《相論》中說，孔子的面容像蒙倛，周公的形貌像斷災。

難道能將陽文與鬷蔑（古代的醜人）相比美，孟娶與儱廉（古代的醜女）爭妍嗎？這是你所說的劣勢的第八點。

外中表威儀異九

外論說：老教（道教）的容貌舉止、威儀、拜伏、揖讓，玄巾黃褐、持笏曳履，法象表明，這都是華夏的古老制度啊。

【English Translation】 English version of ordinary forms. How can we compare the extraordinary appearances of our Buddha saints to them? If one were to attain such a reward by serving the Buddha, wouldn't the scholars and women of China all transform into the appearance of the Hu people? This is the eighth difference in the marks and qualities.

Inner Marks and Qualities Have More or Less

The inner analogy says: The appearance and substance of a saint are not constant, manifesting wonderfully according to the place. Therefore, the saint with the body of a snake and the head of a dragon was revered for his virtue in ancient times. The ruler with double pupils and four breasts was praised for his virtue in the Middle Ages. Zhou Gong's reversed grip is like a single hair on a fine horse. Yu's ears level with his shoulders are like a piece of jade from Kunlun Mountain. These cannot be compared (first explaining doubts, then praising and affirming). The Dharma body is equal to Tathata, without fixed direction or reason, beyond description. The manifested body arises from responding to beings, and its wondrous substance can be described. Therefore, there is the radiance of the white hair (urna) and dark eyelashes, the beauty of the fruit-like lips and flower-like eyes, the marks of the Swastika and thousand spokes, and the distinctiveness of the sun-wheel and moon-like colors. These are not ordinary beautiful forms, but the embodiment of being apart from forms and possessing all forms. Bakkula has them but not completely, while a Chakravartin has them but not clearly.

The Sutra Spoken by Satchakanirgrantha says: 'The nature born from non-form is superior, the hundred blessings of all marks are superior, the eighty minor marks are superior, adorning the Buddha's sun-like body.' For example, if all four types of beings in the three thousand great thousand worlds were to become Chakravartins, and then increased a hundredfold, it would only equal the merit of one hair of the Tathagata. Increased a hundredfold again, it would only accomplish the merit of one good quality. Increased a hundredfold again, it would only accomplish the merit of one mark. Increased a hundredfold again, it would only accomplish the merit of the white hair mark between the eyebrows. Increased a hundredfold again, it would only accomplish the merit of the invisible crown mark. Increased a hundredfold again, it would only accomplish the merit of the Brahma voice. Immortals, upon seeing this, feel sorrow, lamenting the approaching end of a declining era. Brahmins, upon seeing this, are inspired, praising the rare encounter with a spiritual lotus. Why merely imitate the five and ten to be unconventional, or use Mengqi (a kind of exorcising mask) to ward off disasters and display strangeness? Cao Zhi's 'Treatise on Physiognomy' says that Confucius' face was like Mengqi, and Zhou Gong's appearance was like Duanzai.

Can Yang Wen be compared in beauty to Zong Mie (an ugly person in ancient times), or Meng Qu compete in beauty with Long Lian (an ugly woman in ancient times)? This is the eighth of the inferiorities you speak of.

External, Internal, and Manifested Dignity Differ by Nine

The external discourse says: The demeanor, deportment, bowing, prostrations, and gestures of the Old Teaching (Daoism), the dark turban and yellow robe, holding a tablet and dragging slippers, the Dharma images are clear, these are all ancient systems of China.

。注曰。道士元來本著儒服不異俗人。至周武世始有橫披。刺二十四縫。以應陰陽二十四氣。出自人情亦無典據也。釋訓袈裟左鉉偏袒右肩。全幅橫縵之裙。半片奇支之服。禿髮露頂狗踞狐蹲。非預人倫。寔戎狄之風也。豈獨用茲形制匹我威義。此容服之異九也。

內威儀有同異

內喻曰。玉珮金貂莫施於樵野。荷衣蕙帶弗踐于王庭。故應器非靈廟所陳。染衣異朝宗之服。故乘于道者或順機而軌物。據于德者或矯時而訓世。是以剪髮文身。仲尼稱太伯之善。反常合道。時人美棠棣之花。況將反性澄神隔凡踐聖。而不異其容服。未之有也。故使衣象福田器量如法。絲桐弗惑于耳。朱紫無眩于目。輕肥罔狎其體。勢競莫駭其心。故經云。羅漢者真人也。聲色不能污。榮位不能動。何必鹖冠雀弁反拘自縛磕齒噓氣而稱道哉。登木求魚。去之彌遠。挈船待鉤。何其鄙夫。爾道之劣九也。

外說規逆順異十

外論曰。老君作范唯孝唯忠。救世度人極慈極愛。是以聲教永傳百王不改。玄風長被萬古無差。所以治國治家常然楷式。釋教棄義棄親不仁不孝。阇王殺父翻得無愆。調達射兄無聞得罪。以此導凡更為長惡。用斯范世何能生善。此逆順之異十也。

內法門有漸頓

內喻曰。義乃道德所卑

【現代漢語翻譯】現代漢語譯本：註釋說：道士原本穿著儒服，與普通人沒有區別。到了周武王時代，才開始有橫披，用二十四道縫線縫製，以對應陰陽二十四節氣。這出自人情，也沒有什麼典籍依據。佛教的袈裟是左邊高，袒露右肩，是全幅橫縵的裙子，半片奇特的衣服。剃光頭髮，露出頭頂，像狗一樣蹲著，像狐貍一樣坐著，不屬於人類倫理，實在是戎狄的風俗啊。難道僅僅是用這種形制來匹配我們的威儀？這是容貌服飾的第九個不同之處。

內在的威儀有相同和不同

內在的比喻說：玉珮金貂不能施用於打柴的鄉野，荷衣蕙帶不能踐踏于王庭。所以，應器的樂器不是靈廟所陳設的，染色的衣服不同於朝拜的服裝。所以，遵循道的人，或許會順應時機來規範事物；依據德的人，或許會矯正時弊來訓導世人。因此，剪髮文身，孔子稱讚泰伯的賢善；反常合道，當時的人讚美棠棣之花。更何況是將要反本性、澄精神、隔絕凡俗、踐行聖道，而不改變他們的容貌服飾，這是不可能的。所以，使衣服象徵福田，器量符合法度，絲竹樂器不會迷惑于耳朵，硃紅紫色不會眩亂于眼睛，輕浮奢侈不會親近於身體，權勢競爭不會驚駭于內心。所以經書上說：『羅漢（Arhat，佛教修行者）是真人啊，聲色不能玷污，榮華富貴不能動搖。』何必戴著鹖冠（一種用鹖鳥羽毛裝飾的帽子）和雀弁（古代的一種官帽），反而拘束自己，磕齒噓氣來稱道呢？爬到樹上去找魚，離目標越來越遠。拿著船等待鉤子，多麼鄙陋的人啊！你們的道太差了，這是第九個不同之處。

外在的說教有順逆的不同，這是第十個不同

外在的論述說：老子制定規範，唯有孝順和忠誠；救世度人，極其慈愛。所以，他的聲教永遠流傳，歷經百代君王也不會改變；他的玄妙風尚長久地覆蓋，經歷萬古也不會有差錯。所以，治理國家和家庭，常常以此為楷模。佛教拋棄道義，拋棄親情，不仁不孝。阿阇世王（Ajatasattu，古印度摩揭陀國國王）殺害父親反而沒有罪過，提婆達多（Devadatta，佛陀的堂兄弟）射殺哥哥沒有聽說受到懲罰。用這些來引導凡人，更是助長惡行。用這些來規範世人，怎麼能夠產生善良呢？這是順從和違逆的不同，這是第十個不同之處。

內在的法門有漸悟和頓悟

內在的比喻說：道義是道德所鄙視的

【English Translation】 English version: The commentary says: Taoists originally wore Confucian robes, which were no different from those of ordinary people. It was not until the time of King Wu of Zhou that they began to wear a horizontal drape, sewn with twenty-four stitches to correspond to the twenty-four solar terms of yin and yang. This originated from human sentiment and has no scriptural basis. The Buddhist 'kasaya' (袈裟, monastic robe) is high on the left side, exposing the right shoulder, and is a full-width 'man' (縵, a type of cloth) skirt, a half-piece of peculiar clothing. Shaving the head, exposing the top of the head, squatting like a dog, and sitting like a fox are not part of human ethics, and are truly customs of the Rong and Di (戎狄, ancient nomadic tribes). Is it merely to match our majesty with this form? This is the ninth difference in appearance and clothing.

Inner demeanor has similarities and differences

The inner analogy says: Jade pendants and golden sable cannot be applied to the countryside where firewood is gathered, and lotus clothes and orchid belts cannot be trampled in the royal court. Therefore, 'yingqi' (應器, musical instruments) are not displayed in the spiritual temple, and dyed clothes are different from the attire for court audiences. Therefore, those who follow the 'dao' (道, the Way) may adapt to the times to regulate things; those who are based on virtue may correct the evils of the times to instruct the world. Therefore, Confucius praised Taibo's virtue for cutting his hair and tattooing his body; people at that time praised the 'tangdi' (棠棣, flowering crabapple) for being unconventional and in accordance with the 'dao'. Moreover, how can one who is about to reverse nature, purify the spirit, separate from the mundane, and practice the path to sagehood not change their appearance and clothing? Therefore, let the clothes symbolize the field of merit, and the capacity be in accordance with the Dharma, so that the sounds of silk and bamboo will not confuse the ears, the vermilion and purple will not dazzle the eyes, the light and luxurious will not be close to the body, and the competition for power will not frighten the heart. Therefore, the scriptures say: 'An 'arhat' (羅漢, enlightened being) is a true person, and sound and color cannot defile him, and glory and position cannot move him.' Why must one wear a 'heguan' (鹖冠, a hat decorated with pheasant feathers) and a 'quebian' (雀弁, an ancient official hat), but instead restrict oneself, clench one's teeth and exhale to claim the 'dao'? Climbing a tree to find fish is getting further and further away from the goal. Waiting for a hook with a boat is such a vulgar person! Your 'dao' is too poor, this is the ninth difference.

External teachings have differences in obedience and disobedience, this is the tenth difference

The external discourse says: Laozi established norms, only filial piety and loyalty; saving the world and people, extremely compassionate and loving. Therefore, his teachings are eternally passed down, and will not be changed by successive kings; his profound style is long-lasting, and will not be different for ten thousand ages. Therefore, governing the country and the family often takes this as a model. Buddhism abandons righteousness and abandons kinship, is unbenevolent and unfilial. King 'Ajatasattu' (阿阇世王, King of Magadha in ancient India) killed his father but was not guilty, and 'Devadatta' (提婆達多, Buddha's cousin) shot his brother and was not punished. Using these to guide ordinary people is even more to promote evil. How can using these to regulate the world produce goodness? This is the difference between obedience and disobedience, this is the tenth difference.

Inner Dharma has gradual and sudden enlightenment

The inner analogy says: Righteousness is despised by morality

。禮生忠信之薄。瑣仁譏于匹婦。大孝存乎不遺。然對兇歌笑。乖中夏之容。臨喪扣盆。非華俗之訓(原壤母死騎棺而歌。孔子助祭弗譏。子桑死子貢吊四子相視而笑。莊子妻死扣盆而歌也)故教之以孝。所以敬天下之為人父也。教之以忠。敬天下之為人君也。化周萬國。乃明辟之至仁。刑于四海。實聖王之巨孝。佛經言。識體輪迴。六趣無非父母。生死變易。三界孰辨怨親。又言。無明覆慧眼。來往生死中。往來多所作。更互為父子。怨親數為知識。知識數為怨親。是以沙門舍俗趣真。均庶類于天屬。遺榮即道。等含氣於己親(行普止之心。等普親之意)且道尚清虛爾重恩愛。法貴平等爾簡怨親。豈非惑也。勢競遺親文史明事。齊桓楚穆此其流焉。欲以訾聖豈不謬哉爾道之劣十也。

內九箴篇第六

答外九迷論周世無機一建造像塔二威儀器服三棄耕分衛四教為治本五忠孝靡違六三寶無翻七異方同制八老身非佛九

外論曰。夫言者非尚于華。辭貴在乎中理。歌者非尚于清。響貴資乎合節。佛經。如來說法之時。諸國天子普來集聽。或放光明遍大千土。但釋迦在世之日。當我周朝。史冊所書固無遺漏。未聞天王詣彼蔥嶺。豈于中華之帝。無善不預道場。邊鄙之君。有緣普沾法座。光明所照則眾生離苦

【現代漢語翻譯】現代漢語譯本：禮儀輕薄，忠信缺失。瑣碎的仁義被市井婦人譏笑，真正的孝道在於不遺忘（父母的教誨）。然而，在兇喪之時唱歌嬉笑，不合乎中原的禮儀；面對喪事敲擊瓦盆，也不是華夏的風俗教導（原壤母親去世，他騎在棺材上唱歌，孔子參加祭祀卻沒有責備他；子桑去世，子貢前去弔唁，他的四個弟子卻互相看著嘲笑；莊子妻子去世，他敲擊瓦盆唱歌）。所以，用孝道來教化百姓，是爲了尊敬天下所有為人父的人；用忠義來教化百姓，是爲了尊敬天下所有為人君的人。教化普及到四海萬國，才是英明君主的至高仁德；以身作則，使天下傚法，才是聖王的偉大孝道。佛經說，認識到形體在輪迴中流轉，六道中的眾生無不是自己的父母；生死變易不定，在欲界、色界、無色界這三界之中，誰又能分辨清是怨是親呢？又說，因為無明遮蔽了智慧之眼，眾生才在生死中往來不停。往來生死，造作諸多業力，互相之間更替為父子。怨家親眷，數量多到可以成為熟人；熟人朋友，數量多到可以成為怨家親眷。因此，沙門才捨棄世俗追求真理，把所有人都看作是上天的子民，拋棄榮華富貴而歸於正道，平等地對待一切有生命的東西，如同對待自己的親人（施行普遍止惡的慈悲之心，平等地對待所有人的親屬）。然而，（你們）既崇尚清虛之道，又如此看重恩愛；既重視佛法的平等，又如此區分怨親，難道不是迷惑嗎？那些爲了爭奪權勢而拋棄親人的事情，在歷史典籍中記載得很清楚，齊桓公、楚穆王就是這樣的人。想要用這些來詆譭聖人，難道不是荒謬嗎？這就是你們的道理不如佛法的第十個原因。現代漢語譯本：外論問道：言辭不在於華麗，而在於符合道理；歌聲不在於清越，而在於合乎節拍。佛經說，如來說法的時候，各國的諸天天子都普遍前來聚集聽法，或者放出光明照遍整個大千世界。但是釋迦牟尼在世的時候，正當我國的周朝，史書的記載沒有遺漏，沒有聽說過有天王前往蔥嶺（指印度），難道是中華的帝王沒有善行，不能參與佛的道場，而邊遠地區的君主，卻有緣普遍地沾染佛的法座嗎？光明所照之處，眾生就能脫離苦難。

【English Translation】 English version: Rituals are frivolous, and loyalty and trustworthiness are lacking. Petty benevolence is ridiculed by common women, while true filial piety lies in not forgetting (the teachings of one's parents). Yet, to sing and laugh at funerals is contrary to the customs of the Central Plains; to beat on pottery during mourning is not what the customs of China teach (When Yuan Rang's mother died, he rode on her coffin and sang, but Confucius attended the funeral and did not criticize him; when Zi Sang died, Zi Gong went to mourn, but his four disciples looked at each other and laughed; when Zhuangzi's wife died, he beat on a pottery basin and sang). Therefore, teaching the people with filial piety is to respect all fathers in the world; teaching the people with loyalty is to respect all rulers in the world. When education spreads to all nations, it is the supreme benevolence of an enlightened ruler; to set an example for the world to follow is the great filial piety of a sage king. The Buddhist scriptures say that recognizing the cycle of reincarnation, all beings in the six realms are none other than our parents; in the changing nature of birth and death, who can distinguish between enemies and relatives in the three realms (Desire realm, Form realm, Formless realm)? It also says that because ignorance covers the eye of wisdom, beings come and go in the cycle of birth and death. Coming and going, they create much karma, and mutually become fathers and sons. Enemies and relatives are so numerous that they can become acquaintances; acquaintances and friends are so numerous that they can become enemies and relatives. Therefore, the Shramanas abandon the secular world to pursue the truth, regarding all people as children of heaven, abandoning glory and wealth to return to the right path, treating all living beings equally, as if they were their own relatives (Practicing the compassionate heart of universally stopping evil, treating all people's relatives equally). However, (you) both admire the path of purity and emptiness, and value love and affection so much; both value the equality of the Dharma, and distinguish between enemies and relatives so much, isn't that confusing? Those things of abandoning relatives for the sake of competing for power are clearly recorded in historical books, such as Duke Huan of Qi and King Mu of Chu. To try to slander the sages with these, isn't that absurd? This is the tenth reason why your doctrine is inferior to Buddhism. English version: The external argument asks: Words are not valued for their eloquence, but for their conformity to reason; songs are not valued for their clarity, but for their conformity to rhythm. The Buddhist scriptures say that when the Tathagata preaches the Dharma, the heavenly kings of various countries all come to gather and listen, or emit light that illuminates the entire great chiliocosm. But when Shakyamuni was alive, it was during the Zhou Dynasty in our country, and the records of history have no omissions. It has not been heard that a heavenly king went to the Pamir Mountains (referring to India). Is it that the emperors of China have no good deeds and cannot participate in the Buddha's Dharma assembly, while the rulers of remote areas have the opportunity to universally touch the Buddha's seat? Where the light shines, sentient beings can be freed from suffering.

。而此土何辜偏無人悟獨隔恩外曾不見聞。仰度能仁不容私簡。注曰。汝無見佛業有謗聖愆。何得怨神。唯自咎也。求心責實事。舛言乖妄詭。皎然足稱虛偽。凡夫莫悟逐影吠聲。而世不能知。其迷一也。

內周世無機指一

內箴曰。夫淳曦麗天。曚叟莫鑒其色。震霆駭地。聾夫弗聆其響者。蓋機感之絕也。作暴兇跖。孔智無以遏其心。結憤野人。賜辯莫能蠲其忿。亦情性之殊也。注莊子云。孔子見盜跖。盜跖返責孔子。孔子懼逡巡而退。劉子云。孔子馬侵野人之苗。野人怒止其馬。孔子使子貢悅解焉。野人逾忿。乃遣馬圉者辭。焉野人乃悅之也。故道合則萬里懸應。勢乖則肝膽楚越。況無始結曠。惱愛與滄海校深。有為業廣。塵勞將巨岳爭峻。群情不能頓至。故導之以積漸。眾行不可備修。故策之以限分。猶天地三化始合於自然注老云。人法地。地法天。天法道也。齊魯再變乃臻於至道。密雲導於時雨。堅冰創于履霜。皆漸積之謂也。故三皇統化。注須彌四域經云。應聲菩薩為伏羲。吉祥菩薩為女媧。居淳風之初。三聖立言。注空寂所問經云。迦葉為老子。儒童為孔子。光凈為顏回。興已澆之末。玄虛沖一之旨。黃老盛其談。詩書禮樂之文。周孔隆其教。明謙守質。乃登聖之階梯。三畏五常。為人天之

【現代漢語翻譯】現代漢語譯本：而這片土地有什麼罪過，偏偏沒有人領悟，獨自被排除在佛恩之外，從未見過聽聞佛法？仰望佛陀的教誨，不容許有任何私心偏頗的簡擇。註釋說：『你沒有見佛的善業，反而有誹謗聖賢的罪過，怎麼能怨天尤人呢？只能責怪自己啊。』追究內心要責求真實，錯誤的言論違背真實，虛假得非常明顯，足以被稱為虛偽。凡夫俗子不能領悟，追逐影子，盲目附和，世人不能明白，這就是他們的迷惑之處。

內在的周全，世事沒有玄機，指向唯一

內箴說：『淳和的陽光照耀天空，眼力昏花的盲人無法辨別它的色彩；震耳欲聾的雷聲響徹大地，耳聾的人無法聽到它的響聲，這是因為機緣和感應隔絕了。』像盜跖這樣殘暴兇惡的人，即使孔子的智慧也無法阻止他的惡行；心懷怨恨的鄉野之人，即使子貢的辯才也無法消除他的憤怒，這也是因為性情不同啊。註釋《莊子》說：『孔子拜見盜跖，盜跖反而責備孔子，孔子害怕，猶豫著退了回去。』劉子的書上說：『孔子的馬踐踏了鄉野之人的莊稼，鄉野之人憤怒地攔住了他的馬。孔子派子貢去勸解，鄉野之人更加憤怒，於是又派養馬的人去道歉，鄉野之人才高興起來。』所以，道義相合，即使相隔萬里也能遙相呼應；情勢不合，即使是兄弟也如同楚國和越國一樣疏遠。何況無始以來結下的曠日持久的煩惱和愛恨，與滄海相比也毫不遜色；有為之業廣大，塵世的勞苦將與高大的山嶽爭高。眾生的情感不能立刻達到，所以用逐漸積累的方法來引導他們；眾多的修行不能全部修習，所以用限定範圍的方法來規劃他們。就像天地經過三次變化才符合自然規律（註釋老子說：『人傚法地，地傚法天，天傚法道。』），魯國和齊國經過兩次變革才達到至高的道。密集的雲彩引導出及時的雨水，堅硬的冰塊開始於踩踏的霜，這些都是逐漸積累的結果。所以，三皇統一教化（註釋《須彌四域經》說：『應聲菩薩是伏羲，吉祥菩薩是女媧。』），居住在淳樸的風氣之初；三聖創立言教（註釋《空寂所問經》說：『迦葉是老子，儒童是孔子，光凈是顏回。』），興起於世風日下的末世。玄妙虛無，歸於統一的宗旨，黃老學派盛行談論它；詩書禮樂的文教，周公和孔子推崇它。明白謙虛，堅守質樸，才能登上成聖的階梯；敬畏天命，敬畏大人，敬畏聖人之言，五常倫理，是成為人天之道的根本。

【English Translation】 English version: What fault does this land have that no one understands, being excluded from the Buddha's grace and never having seen or heard the Dharma? Looking up to the teachings of the Buddha, there should be no selfish or biased selection. The commentary says: 'You have no good karma to see the Buddha, but instead have the sin of slandering the saints. How can you blame the gods? You can only blame yourself.' Investigating the mind requires seeking truthfulness. Erroneous words contradict reality, and falsehood is so obvious that it can be called hypocrisy. Ordinary people cannot understand, chasing shadows and blindly following others. The world cannot understand this, which is their delusion.

Inner completeness, the world has no mystery, pointing to the one.

The Inner Admonition says: 'The pure and bright sunshine illuminates the sky, but a blind old man cannot discern its color; the deafening thunder resounds through the earth, but a deaf man cannot hear its sound. This is because the opportunity and response are cut off.' Like the violent and wicked Robber Zhi, even Confucius's wisdom could not stop his evil deeds; like a resentful countryman, even Zigong's eloquence could not eliminate his anger. This is also because their natures are different. The commentary on Zhuangzi says: 'Confucius met Robber Zhi, but Robber Zhi rebuked Confucius, and Confucius was afraid and hesitated to retreat.' Liu Zi's book says: 'Confucius's horse trampled on the crops of a countryman, and the countryman angrily stopped his horse. Confucius sent Zigong to persuade him, but the countryman became even more angry, so he sent a horse groom to apologize, and the countryman was pleased.' Therefore, when righteousness aligns, even if separated by thousands of miles, there can be a distant response; when the situation does not align, even brothers are as distant as the states of Chu and Yue. Moreover, the long-standing troubles and loves and hates accumulated since the beginningless past are no less than the vast ocean; the karma of intentional actions is vast, and the labors of the world will compete with the towering mountains. The emotions of sentient beings cannot be reached immediately, so they are guided by gradual accumulation; the many practices cannot all be cultivated, so they are planned with limited scope. Just as heaven and earth undergo three transformations to conform to the laws of nature (the commentary on Laozi says: 'Man imitates the earth, the earth imitates heaven, and heaven imitates the Dao.'), the states of Lu and Qi underwent two reforms to reach the supreme Dao. Dense clouds lead to timely rain, and hard ice begins with treading on frost. These are all the results of gradual accumulation. Therefore, the Three Sovereigns unified the teachings (the commentary on the Sutra of the Four Regions of Sumeru says: 'Responding Voice Bodhisattva is Fuxi, and Auspicious Bodhisattva is Nüwa.'), residing in the beginning of pure customs; the Three Sages established verbal teachings (the commentary on the Sutra of Empty Stillness says: 'Kasyapa is Laozi, Confucian Child is Confucius, and Pure Light is Yan Hui.'), arising in the declining end of the world. The mysterious and empty, returning to the unified purpose, the Huang-Lao school flourished in discussing it; the literature of poetry, books, rites, and music, the Duke of Zhou and Confucius promoted it. Understanding humility and adhering to simplicity are the steps to becoming a saint; revering the mandate of heaven, revering great men, and revering the words of sages, the five constant virtues are the foundation of becoming a human or a deva.

由漸。蓋冥符于佛理。非正辯之極談。猶訪道于喑聾。麾方而莫窮遠邇。問津于兔馬。知濟而不測淺深。因斯而談殷周之世。非釋教所宜行也。猶炎盛赫耀。童子不能正目而視。迅雷奮擊懦夫不能張耳而聽。是以河池涌泛。昭王歡于誕神。雲霓四變。穆后欣于亡聖。注周書異記云。昭王二十四年四月八日。江河泉池悉皆泛漲。穆王五十二年二月十五日。暴風卒起樹木摧折。天陰雲黑有白虹之怪也。豈能越蔥河而稟化。逾雪嶺而效誠。凈名云。是盲者過。非日月咎。適欲窮其鑿竅之辯。恐傷吾子混沌之性。非爾所知。其盲一也。

外論曰。夫銅山崩洛鐘應。葭灰缺月暈[虛*予]。未見虎嘯而風不生。龍騰而云不起。今釋迦所說佛力最尊。一念運心無不來應。故凡俗各傾財產競造塔廟。不吝珠璣爭陳堂宇。或范土刻檀。寫獯胡之狀。镕金織素。代夷狄之容。妙盡丹青巧窮剞劂。一拜一禮冀望感通。自胡法南漸以來六百餘載。未聞一人言能見佛。豈胡人頂禮即感如來。漢國虔恭不逢調御。若化不到此即是無靈。誑惑人間空談威力。而世不能知。其迷二也。

內建造像塔指二

內箴曰。左徹慕聖。刻像而拜軒皇。勾踐思賢。鑄金而模範蠡。丁蘭克孝憑剞劂以代親。顏在資仁采璧珰而圖聖。故使憂喜形乎容

【現代漢語翻譯】現代漢語譯本：循序漸進地理解佛理，並非通過激烈的辯論來達到極致。這就像向聾啞人詢問道路，無論如何比劃也無法瞭解遠近；又像向不識水性的人打聽渡口，只知道可以渡河卻無法瞭解深淺。因此，談論殷周時代的事情，不適合在佛教中進行。就像太陽光芒過於強烈，兒童無法直視；迅雷猛烈轟擊，膽小的人無法張開耳朵聽。因此，河池水涌，昭王高興地認為是神靈降生；雲霓四種變化，穆王欣喜地認為是聖人逝去。（《周書異記》記載：昭王二十四年四月八日，江河泉池都氾濫上漲；穆王五十二年二月十五日，突然颳起暴風，樹木摧折，天空陰暗，出現云黑和白虹的怪異現象。）難道能跨越蔥河（指中亞的阿姆河，Oxus River）來接受教化，翻越雪嶺（指喜馬拉雅山脈，Himalayas）來表達虔誠嗎？《維摩經》（Vimalakīrti Nirdeśa Sūtra）說：『這是盲人的過錯，不是日月的問題。』如果想要窮盡那些穿鑿附會的辯論，恐怕會傷害你們純樸的本性。這不是你們所能理解的。這是第一種迷惑。

外道辯論說：銅山崩塌，洛陽的鐘會應聲而響；用葭灰測候，月亮出現光暈。沒有見過老虎吼叫而不生風，龍騰飛而不興云。現在釋迦牟尼（Śākyamuni）所說的佛力最為尊貴，一念之間，心有所想，無不應驗。所以，凡夫俗子各自傾盡家產，爭相建造佛塔寺廟，不吝惜珍珠美玉，爭相陳設殿堂房屋。或者用泥土塑造，用檀木雕刻，描繪匈奴（Xiongnu）的形象；用金子熔鑄，用絲綢織繡，製作夷狄（指中原以外的民族，non-Han Chinese peoples）的容貌。極盡繪畫的精妙，窮盡雕刻的技巧。一次拜，一次禮，希望能夠得到感應。自從胡人的佛法向南傳入以來，已經六百多年了，沒有聽說過一個人說能見到佛。難道胡人頂禮膜拜就能感動如來（Tathāgata），漢人虔誠恭敬卻不能遇到調御丈夫（one of the epithets of the Buddha）？如果佛法不能教化到這裡，那就是沒有靈驗，是誑騙迷惑人間，空談威力，而世人不能明白。這是第二種迷惑。

內部建造佛像和佛塔，指的就是這兩種迷惑。

內部的勸誡說：左徹仰慕聖人，雕刻黃帝（Xuanyuan Huangdi）的像來祭拜；勾踐思念賢人，鑄造范蠡（Fan Li）的銅像來效仿。丁蘭爲了表達孝道，憑藉雕刻來代替親人；顏在爲了表達仁義，採集玉璧來描繪聖人。所以才使得憂愁和喜悅都表現在容貌上。

【English Translation】 English version: Gradually aligning with Buddhist principles is not achieved through extreme debates. It's like seeking directions from the deaf and mute, where gestures cannot convey distance; or asking about a ford from those unfamiliar with water, knowing only that it crosses but not its depth. Therefore, discussing the affairs of the Yin and Zhou dynasties is unsuitable within Buddhism. It's like the sun's intense radiance, which children cannot gaze upon directly; or a thunderclap, which the timid cannot bear to hear. Thus, the overflowing of the River Pool delighted King Zhao, who believed in the birth of a deity; the four transformations of the rainbow pleased King Mu, who rejoiced at the passing of a sage. (The 'Annals of Zhou' records: On the eighth day of the fourth month of the twenty-fourth year of King Zhao, rivers and pools overflowed; on the fifteenth day of the second month of the fifty-second year of King Mu, a sudden storm arose, trees were uprooted, the sky darkened, and a strange white rainbow appeared.) How can one cross the Oxus River (Cong River) to receive teachings, or traverse the Himalayas (Snowy Mountains) to express sincerity? The Vimalakīrti Nirdeśa Sūtra says, 'This is the fault of the blind, not of the sun and moon.' If one seeks to exhaust contrived arguments, it may harm your pure nature. This is beyond your understanding. This is the first delusion.

External doctrines argue: When Copper Mountain collapses, the bell in Luoyang responds; when reed ashes are used for divination, a halo appears around the moon. One has not seen wind arise without a tiger roaring, or clouds form without a dragon soaring. Now, the Buddha's (Śākyamuni) power is said to be supreme, and every thought is instantly answered. Therefore, common people exhaust their wealth to build pagodas and temples, sparing no pearls or jade to adorn halls and chambers. They mold clay or carve sandalwood, depicting the image of the Xiongnu; they melt gold or weave silk, representing the appearance of barbarians (non-Han Chinese peoples). They exhaust the subtleties of painting and the skills of carving. With each bow and each prostration, they hope for a response. Since the southward spread of the Dharma from the 'Hu' people (Central Asians), over six hundred years have passed, and no one has claimed to have seen the Buddha. Does the reverence of the 'Hu' people move the Tathāgata, while the sincere devotion of the Han people fails to encounter the Tamer of Men (one of the epithets of the Buddha)? If the Dharma cannot reach here, then it is without efficacy, deceiving the world with empty talk of power, which the world cannot understand. This is the second delusion.

The internal construction of Buddha images and pagodas refers to these two delusions.

Internal admonitions say: Zuo Che admired the sage and carved an image of the Yellow Emperor (Xuanyuan Huangdi) to worship; Goujian revered the worthy and cast a bronze statue of Fan Li to emulate. Ding Lan expressed filial piety by relying on carving to represent his parents; Yan Zai expressed benevolence by collecting jade to depict the sage. Thus, sorrow and joy are manifested in appearance.

色。精誠通於夢寐。亦其至矣。豈如忉利不還。優填以茲鏤木。堅林晦影阿輸於是鑄金。托妙相於丹青。寄靈儀于銑[(沷-乂+又)/金]。或睹真避座寫貌回軀。注感應傳云。楊州長干寺有育王像。人慾模寫。寺僧恐損金色不許。造像主乃至心發願。若精誠有感。乞像轉身西向。於是瑣閉高閣。明旦開視。像身宛已西向。遂許圖之。神應不窮由來尚矣。自像流東被正化南移。夕夢金人河浮玉馬。神光導于湘水。瑞彩發於檀溪。注感應傳云。廬陵發矇寺育王像記云。像身出廬陵三曲。瑞光趺出湘州昭潭。並放光明照曜崖岸。武昌檀溪寺瑞像。身出檀溪光映水上也。長沙標聚日之姿。廬岳顯融金之質。其事廣焉。略而言矣。如干寶搜神臨川宣驗及徴應冥祥幽明錄感應傳等。自漢明已下訖于齊梁。王公守牧清信士女。及比丘比丘尼等。冥感至聖目睹神光者。凡二百餘人。至如見跡萬山浮暉滬瀆。清檯之下睹滿月之容。雍門之外觀相輪之影。南平獲應于瑞像。文宣感夢于聖牙。簫后一鑄而克成。宋皇四摸而不就。其例甚多。不可具陳。豈以爾之無目而斥彼之有靈哉。然德無不備者。謂之為涅槃。道無不通者。名之為菩提。智無不周者。稱之為佛陀。以此漢語譯彼梵言。則彼此之佛昭然可信也。何以明之。夫佛陀者。漢言大

【現代漢語翻譯】現代漢語譯本色（rupa，物質）。精誠通於夢寐，也算是極致了。難道像忉利天（Trayastrimsa，欲界六天之一）的不還者一樣？優填王（Udayana）因此而鏤刻木像，堅林（Katyayana）在陰影中鑄造金像。將微妙的相好寄託于丹青，將靈妙的儀容寄託于金屬雕刻。或者見到真像而避席，描摹像貌而回身。在《注感應傳》中記載，楊州長干寺有育王像（King Ashoka image）。人們想要臨摹，寺僧擔心損壞金色而不允許。造像的主人於是至誠發願，如果精誠有感應，祈求佛像轉身面向西方。於是鎖閉高閣，第二天打開觀看，佛像的身體已經轉向西方。於是允許人們描摹。神異的感應無窮無盡，由來已久。自從佛像流傳到東方，正法教化向南方傳播，（漢明帝）晚上夢見金人，河中浮現玉馬，神光引導到湘水，瑞彩出現在檀溪。《注感應傳》記載，廬陵發矇寺育王像記述，佛像身在廬陵三曲出現，瑞光在湘州昭潭涌現，都放出光明照耀崖岸。武昌檀溪寺的瑞像，身在檀溪出現，光芒映照水面。長沙顯現聚集日光之姿，廬山顯現融合金色的本質。這樣的事例很多，這裡簡略地說一下。如干寶的《搜神記》，臨川的《宣驗記》，以及《徴應記》、《冥祥記》、《幽明錄》、《感應傳》等。從漢明帝以後到齊梁時期，王公、地方長官、清信士女，以及比丘、比丘尼等，在冥冥之中感應到聖蹟，親眼目睹神光的人，總共有二百餘人。至於在萬山見到佛跡，在滬瀆見到浮動的光輝，在清檯之下看到滿月的容顏，在雍門之外看到相輪的影子，南平因為瑞像而獲得感應，文宣因為聖牙而感應到夢境，蕭后一次鑄造就成功，宋皇四次觸控都沒有成功。這樣的例子很多，不能一一陳述。難道因為你的沒有眼睛，就斥責別人的有靈性嗎？然而德行沒有不完備的，這叫做涅槃（Nirvana，寂滅）。道路沒有不通達的，這叫做菩提（Bodhi，覺悟）。智慧沒有不周遍的，這叫做佛陀（Buddha，覺者）。用漢語翻譯梵語，那麼彼此的佛陀就昭然可信了。用什麼來證明呢？佛陀，用漢語來說就是大。

【English Translation】 English version Rupa (色, form/matter). Sincere devotion reaching even dreams is the ultimate. How could it be like the non-returners of Trayastrimsa Heaven (忉利, one of the six heavens of desire realm)? King Udayana (優填) therefore carved wooden images, and Katyayana (堅林) cast golden images in the shadows. Entrusting the subtle marks and characteristics to paintings, and the spiritual demeanor to metal engravings. Some, upon seeing the true image, would avoid the seat, and upon depicting the image, would turn their bodies. The 'Annotation to Records of Miraculous Responses' says: In Changgan Temple of Yangzhou, there is an image of King Ashoka (育王像). People wanted to copy it, but the monks of the temple, fearing damage to the golden color, did not allow it. The maker of the image then made a sincere vow, praying that if his sincerity was felt, the image would turn to face the west. Thereupon, the high pavilion was locked, and when opened the next morning, the body of the image had already turned to the west. Thus, they allowed it to be depicted. Divine responses are inexhaustible and have been around for a long time. Since the images flowed to the east and the righteous teachings spread south, (Emperor Ming of Han) dreamed of a golden man at night, and a jade horse floated in the river. Divine light guided to the Xiang River, and auspicious colors appeared in Tan Creek. The 'Annotation to Records of Miraculous Responses' says: The record of the King Ashoka image in Famen Temple of Luling says that the image appeared in the Three Bends of Luling, and auspicious light emerged from Zhaotan of Xiangzhou, both emitting light that illuminated the cliffs. The auspicious image of Tan Creek Temple in Wuchang appeared in Tan Creek, and the light reflected on the water. Changsha displayed the appearance of gathering sunlight, and Mount Lu revealed the essence of melting gold. Such events are numerous, and this is a brief account. Such as Gan Bao's 'In Search of the Supernatural', Linchuan's 'Records of Manifestations', as well as 'Records of Omens', 'Records of Miraculous Signs', 'Records of the Dark and Bright', 'Records of Miraculous Responses', etc. From Emperor Ming of Han onwards to the Qi and Liang dynasties, kings, officials, devout men and women, as well as Bhikkhus and Bhikkhunis, who in the darkness sensed the holy traces and personally witnessed the divine light, numbered more than two hundred. As for seeing traces on Ten Thousand Mountains, floating radiance on the Shanghai River, seeing the face of the full moon beneath the Clear Terrace, and observing the shadow of the spire outside Yongmen, Nanping received a response from the auspicious image, Emperor Wenxuan sensed a dream from the holy tooth, Empress Xiao succeeded in casting it once, and Emperor Song failed to touch it four times. Such examples are numerous and cannot be fully recounted. How can you, with your lack of eyes, denounce the spirituality of others? However, that which lacks no virtue is called Nirvana (涅槃, extinction of suffering). That which has no obstruction in the path is called Bodhi (菩提, enlightenment). That which has no incompleteness in wisdom is called Buddha (佛陀, the awakened one). Using Chinese to translate Sanskrit, then the Buddhas of both languages are clearly believable. How can this be proven? Buddha, in Chinese, means 'Great'.

覺也。菩提者。漢言大道也。涅槃者。漢言無為也。而吾子終日踐菩提之地。不知大道即菩提之異號也。稟形於大覺之境。未閑大覺即佛陀之譯名也。故莊周云。且有大覺者而後知其大夢也。郭注云。覺者聖人也。言患在懷者皆夢也郭注云夫子與子游未能忘言而神解。故非大覺也。君子曰。孔丘之談茲亦盡矣。涅槃寂照不可識識不可智知。則言語道斷而心行處滅。故忘言也。法身乃三點四德名言所成。蕭然無累。故稱解脫。此其神解而患息也。夫子雖聖遙以推功于佛。何者案劉向古舊二錄云。經流於中夏一百五十年。后老子方說五千文。然則周之與老。並見佛經所說言教。往往可驗故。夫子有言曰。夫易者無為也無思也。寂然不動感而遂通。非天下之至神。其孰能與。於此余今提耳語子。當舍其積迷而荷其晚悟也。支提之制其流蓋遠夫。且封且樹。比干以忠勁顯墳。勿剪勿伐。展季以清貞禁壟。四民懷於十善。緬邈輪王之恩。三界尊於六通。昭彰羅漢之德。正法念經云。四種人得樹偷婆。偷婆漢言冢。謂輪王羅漢辟支如來。況智周十力德滿四弘。妙辯契于忘言。能垂訓于不測大明窮於勿照。乃暢燭于無幽。故有香炭金瓶。全身遍乎八國。光螺鮮貝。散體周於十方。乍五色凝輝。旋空彰于漢世。八彩分耀。神應顯于吳宮

【現代漢語翻譯】現代漢語譯本：覺，即覺悟。菩提（Bodhi），漢譯為大道。涅槃（Nirvana），漢譯為無為。而你終日行走在菩提的土地上，卻不知道大道就是菩提的另一個名稱。稟受形體于大覺的境界，卻不瞭解大覺就是佛陀（Buddha）的譯名。所以莊周說：『必定有大覺悟的人，然後才知道這是場大夢。』郭象註釋說：『覺悟的人是聖人。』意思是說心中有憂患的人都在做夢。郭象註釋說孔子和子游還不能忘卻言語而達到精神上的解脫，所以不是大覺悟的人。君子說：『孔丘的談論到此也就窮盡了。』涅槃寂靜光明，不可用意識去認識，不可用智慧去了解。一旦認識和了解，那麼言語的道路就斷絕了，心識的活動也就停止了。所以要忘卻言語。法身乃是由三點四德的名言所構成，清凈無染，所以稱為解脫。這就是他們精神上得到解脫而憂患止息的原因。孔子雖然是聖人，也遙遠地將功德歸於佛。為什麼呢？根據劉向《古舊二錄》記載，佛經流傳到中原一百五十年後，老子才說了五千文。既然這樣，那麼周朝和老子，都見過佛經所說的言教，往往可以驗證。所以孔子有話說：『《易》的道理是無為，無思，寂靜不動，感應而通達。不是天下最神奇的事物，誰能做到呢？』在此我今天悄悄地告訴你，應當捨棄你積累的迷惑，接受你遲來的覺悟。支提（Caitya）的制度，它的流傳由來已久啊。又是封土又是植樹，比干（Bi Gan）因為忠誠剛正而顯揚墳墓。不要修剪不要砍伐，展季（Zhan Ji）因為清廉貞潔而禁止墳地高起。百姓懷念十善的教誨，遙想輪王（Cakravarti-raja）的恩德。三界都尊敬具有六神通的聖者，彰顯羅漢（Arhat）的功德。《正法念經》說：四種人可以得到偷婆（Stupa）。偷婆，漢譯為冢，指的是輪王、羅漢、辟支佛（Pratyekabuddha）、如來（Tathagata）。更何況智慧周遍十力，功德圓滿四弘誓願，巧妙的辯才符合忘言的境界，能夠垂示教誨于不可測度的境界，大光明窮盡于不照的境界，才能照亮沒有幽暗的地方。所以有香炭金瓶，全身舍利遍佈於八個國家。光亮的螺貝，分散的舍利周遍於十方。時而五色光芒凝聚，在空中顯現在漢朝。八彩光芒四射，神奇的感應顯現在吳宮。 English version: Awakening is enlightenment. Bodhi, translated into Chinese, means the Great Path. Nirvana, translated into Chinese, means Non-Action. Yet you walk on the land of Bodhi all day long, not knowing that the Great Path is another name for Bodhi. Receiving form in the realm of Great Awakening, yet not understanding that Great Awakening is the translated name of Buddha. Therefore, Zhuang Zhou said, 'There must be a greatly enlightened person, and then one knows it is a great dream.' Guo Xiang commented, 'The enlightened person is a sage.' Meaning that those who have worries in their hearts are all dreaming. Guo Xiang commented that Confucius and Ziyou were still unable to forget words and achieve spiritual liberation, so they were not greatly enlightened people. The gentleman said, 'Confucius's discussions end here.' Nirvana is silent and radiant, it cannot be known by consciousness, it cannot be understood by wisdom. Once known and understood, then the path of language is cut off, and the activity of consciousness ceases. Therefore, one must forget words. The Dharmakaya (Dharmakāya) is composed of the names and words of the three points and four virtues, pure and unattached, so it is called liberation. This is the reason why they achieved spiritual liberation and their worries ceased. Although Confucius was a sage, he remotely attributed merit to the Buddha. Why? According to Liu Xiang's 'Ancient and Old Records', the Buddhist scriptures were transmitted to the Central Plains for one hundred and fifty years before Lao Tzu spoke the five thousand words. Since this is the case, then the Zhou Dynasty and Lao Tzu both saw the teachings spoken in the Buddhist scriptures, which can often be verified. Therefore, Confucius said, 'The principle of the 'Book of Changes' is non-action, non-thinking, silent and unmoving, responding and penetrating. If it is not the most miraculous thing in the world, who can do it?' Here, I tell you secretly today, you should abandon your accumulated confusion and accept your late awakening. The system of the Caitya (Caitya), its transmission has been long-standing. Both sealing the earth and planting trees, Bi Gan (Bi Gan) was known for his loyalty and uprightness, and his tomb was honored. Do not prune or cut down, Zhan Ji (Zhan Ji) forbade the mounds from rising high because of his integrity and chastity. The people cherish the teachings of the ten virtues, and remotely think of the kindness of the Cakravarti-raja (Cakravarti-raja). The three realms respect the saints with the six supernormal powers, highlighting the merits of the Arhat (Arhat). The 'Shobon Sutra' says that four kinds of people can obtain the Stupa (Stupa). Stupa, translated into Chinese, means tomb, referring to Cakravarti-rajas, Arhats, Pratyekabuddhas (Pratyekabuddha), and Tathagatas (Tathagata). Moreover, wisdom pervades the ten powers, merit is complete with the four great vows, skillful eloquence conforms to the realm of forgetting words, able to impart teachings in the realm of immeasurability, great light exhausts in the realm of non-illumination, and then can illuminate places without darkness. Therefore, there are fragrant charcoal and golden bottles, and the whole body relics are all over eight countries. Bright conch shells, scattered relics are all over the ten directions. Sometimes five-colored light condenses, appearing in the sky in the Han Dynasty. Eight-colored light shines in all directions, and miraculous responses appear in the Wu Palace.

【English Translation】 English version: Awakening is enlightenment. Bodhi (Bodhi), translated into Chinese, means the Great Path. Nirvana (Nirvana), translated into Chinese, means Non-Action. Yet you walk on the land of Bodhi all day long, not knowing that the Great Path is another name for Bodhi. Receiving form in the realm of Great Awakening, yet not understanding that Great Awakening is the translated name of Buddha (Buddha). Therefore, Zhuang Zhou said, 'There must be a greatly enlightened person, and then one knows it is a great dream.' Guo Xiang commented, 'The enlightened person is a sage.' Meaning that those who have worries in their hearts are all dreaming. Guo Xiang commented that Confucius and Ziyou were still unable to forget words and achieve spiritual liberation, so they were not greatly enlightened people. The gentleman said, 'Confucius's discussions end here.' Nirvana is silent and radiant, it cannot be known by consciousness, it cannot be understood by wisdom. Once known and understood, then the path of language is cut off, and the activity of consciousness ceases. Therefore, one must forget words. The Dharmakaya (Dharmakāya) is composed of the names and words of the three points and four virtues, pure and unattached, so it is called liberation. This is the reason why they achieved spiritual liberation and their worries ceased. Although Confucius was a sage, he remotely attributed merit to the Buddha. Why? According to Liu Xiang's 'Ancient and Old Records', the Buddhist scriptures were transmitted to the Central Plains for one hundred and fifty years before Lao Tzu spoke the five thousand words. Since this is the case, then the Zhou Dynasty and Lao Tzu both saw the teachings spoken in the Buddhist scriptures, which can often be verified. Therefore, Confucius said, 'The principle of the 'Book of Changes' is non-action, non-thinking, silent and unmoving, responding and penetrating. If it is not the most miraculous thing in the world, who can do it?' Here, I tell you secretly today, you should abandon your accumulated confusion and accept your late awakening. The system of the Caitya (Caitya), its transmission has been long-standing. Both sealing the earth and planting trees, Bi Gan (Bi Gan) was known for his loyalty and uprightness, and his tomb was honored. Do not prune or cut down, Zhan Ji (Zhan Ji) forbade the mounds from rising high because of his integrity and chastity. The people cherish the teachings of the ten virtues, and remotely think of the kindness of the Cakravarti-raja (Cakravarti-raja). The three realms respect the saints with the six supernormal powers, highlighting the merits of the Arhat (Arhat). The 'Shobon Sutra' says that four kinds of people can obtain the Stupa (Stupa). Stupa, translated into Chinese, means tomb, referring to Cakravarti-rajas, Arhats, Pratyekabuddhas (Pratyekabuddha), and Tathagatas (Tathagata). Moreover, wisdom pervades the ten powers, merit is complete with the four great vows, skillful eloquence conforms to the realm of forgetting words, able to impart teachings in the realm of immeasurability, great light exhausts in the realm of non-illumination, and then can illuminate places without darkness. Therefore, there are fragrant charcoal and golden bottles, and the whole body relics are all over eight countries. Bright conch shells, scattered relics are all over the ten directions. Sometimes five-colored light condenses, appearing in the sky in the Han Dynasty. Eight-colored light shines in all directions, and miraculous responses appear in the Wu Palace.

。爾其百鏡靈龕千花妙塔。掌承云露鐸韻高風。紫柱紅梁遙浮空界。翔鹍跂鳳遠接虛方。盡壯麗之容。窮輪奐之美。豈夫高山仰止不忘景行。崇表峻闕標樹鴻猷而已哉。無以欄甃之辯。譏滄海之廣狹。榆枋之智。測昆閬之高卑乎。而汝莫知。其盲二也。

外論曰。夫禮義成德之妙訓。忠孝立身之行本。未見臣民失禮其國可存。子孫不孝而家可立。今瞿曇製法必令衣同胡服。即是人中之師。口誦夷言。便為世間之貴。致使無賴之徒因斯勃逆。箕踞父兄之上。自號桑門。傲慢君王之前。乃稱釋種。不仁不孝已著於家。無樂無恭復形於國。

注曰。禮雲子冠父親醮之。母親拜之。所為處高。可亦無禮無孝斯則門門出梟鏡之子。人人養豺狼之兒。撫臆論心良可痛矣。天道無親華夷詎隔。唯德是輔豈分胡漢。豈可戴巾修善偏無勝福。禿頂行檀獨能感果。仁惠豈在髡頭。守真無勞毀貌。世不能知。其迷三也。

內威儀器服指三

內箴曰。夫玄聖創典。以因果為宗。素王陳訓。以名教為本。名教存乎治成。因果期乎道立。立道既舍愛居首。成治亦忠孝宜先。二義天殊。安可同日而言也。沙門者。乃行超俗表心遊塵外。威儀進趣非法不動。容服應器非道不行。故污染乃萬質同歸。緇衣為眾彩壞色。簡易遵于解

【現代漢語翻譯】現代漢語譯本：那些用百面寶鏡裝飾的靈龕，用千朵鮮花點綴的精妙佛塔，掌中承接云露，風中飄揚著高昂的鐸鈴聲，紫色的柱子和紅色的房梁遙遙地漂浮在空中，飛翔的鯤鵬和踮腳的鳳凰遠遠地連線著虛空之處。極盡壯麗的容貌，窮盡精美華麗的建築。難道僅僅是像高山那樣令人仰慕，像美好的德行那樣令人追隨，崇高地表彰，高峻地樹立豐功偉業而已嗎？不要用籬笆墻的見識，去譏笑滄海的廣闊；不要用榆樹和枋樹的智慧，去衡量崑崙山和閬苑的高低啊！而你卻不知道，這是你第二重盲昧。

外道辯論說：『禮義是成就德行的精妙訓誡，忠孝是立身處世的根本。沒見過臣民失禮而國家還能存在，子孫不孝而家庭還能立足的。如今瞿曇（Gotama，即釋迦牟尼佛）制定法規，一定要讓人穿得和胡人一樣，好像是人中的導師；口中誦唸夷狄的語言，就成了世間的尊貴之人。導致一些無賴之徒因此而勃然叛逆，箕踞在父兄之上，自稱為桑門（Sramana，沙門）；在君王面前傲慢無禮，自稱為釋種（Sakyaputta，釋迦之子）。不仁不孝已經在家庭中顯現，無樂無恭又在國家中表現出來。』

註釋說：『禮儀說兒子行冠禮時父親為他加冠，母親向他行拜禮。所作所為都高高在上，這樣下去，豈不是家家戶戶都出梟鏡一樣的逆子，人人都養豺狼一樣的惡兒？撫摸著胸口，捫心自問，真是令人痛心啊！天道沒有親疏，華夏和夷狄又有什麼隔閡呢？唯有德行才是應該輔助的，哪裡需要區分胡人和漢人呢？難道戴著頭巾修行善事，就偏偏沒有殊勝的福報；禿著頭頂佈施行善，就唯獨能夠感得善果嗎？仁慈恩惠難道在於剃光頭髮嗎？守護真性難道需要毀壞容貌嗎？世人不能明白這些道理，這是他們的第三重迷惑。』

內在的威儀和外在的服飾指向三種（迷惑）。

內在的勸誡說：『玄妙的聖人創立經典，以因果為宗旨；素王（指孔子）陳述訓誡，以名教為根本。名教存在於治理的成就，因果期望于道的建立。建立道義既然要捨棄愛慾而以慈愛為首，成就治理也應該以忠孝為先。這兩種意義截然不同，怎麼可以放在同一天來談論呢？沙門（Sramana）這些人，是行為超越世俗，心志遊離于塵世之外的人。威儀舉止符合正道，容貌服飾順應法器，不符合正道的行為不做。所以，污染的衣物是萬種材質最終的歸宿，緇衣是眾多色彩的壞色。簡樸容易遵循解脫之道。

【English Translation】 English version: Those shrines adorned with a hundred mirrored canopies and exquisite pagodas embellished with a thousand flowers, palms receiving cloud dew, and high winds carrying the sounds of bells, purple pillars and red beams remotely floating in the air, soaring roc birds and tiptoeing phoenixes distantly connecting to the void. Exhausting the appearance of magnificence, fully displaying the beauty of splendid architecture. Is it merely like admiring a high mountain and following virtuous conduct, sublimely praising and loftily establishing great achievements? Do not use the understanding of a fence wall to mock the vastness of the ocean; do not use the wisdom of elm and fir trees to measure the height of Kunlun and Langyuan! Yet you do not know, this is your second blindness.

An external argument says: 'Ritual and righteousness are the exquisite teachings for achieving virtue, loyalty and filial piety are the fundamental principles for establishing oneself. I have never seen a country survive when its subjects are impolite, nor a family stand when its descendants are unfilial. Now, Gotama (釋迦牟尼佛) establishes laws that require people to dress like the 'Hu' (barbarians), as if he were a teacher among men; reciting barbarian languages, they become the noble ones of the world. This leads to some rogue elements rebelling, sitting disrespectfully above their fathers and elder brothers, calling themselves Sramanas (沙門); being arrogant before the king, calling themselves Sakyaputtas (釋迦之子). Disrespect and unfilial piety are already manifested in the family, and the lack of joy and reverence is displayed in the country.'

The commentary says: 'Ritual says that when a son comes of age, the father crowns him, and the mother bows to him. If actions are always superior, wouldn't every household produce rebellious children like owl mirrors, and everyone raise wolf cubs? Pondering in one's heart, it is truly painful! The way of heaven has no favoritism, and what separation is there between the Chinese and the barbarians? Only virtue should be assisted, why distinguish between 'Hu' and Han? Does wearing a turban while cultivating goodness somehow lack superior blessings; does shaving the head and giving alms uniquely bring about good results? Is benevolence and kindness in shaving the head? Does guarding one's true nature require destroying one's appearance? The world cannot understand these principles, this is their third delusion.'

Internal demeanor and external attire point to three (delusions).

The internal admonition says: 'The profound sage (玄聖) established the scriptures, with cause and effect as the principle; the Uncrowned King (素王, referring to Confucius) presented teachings, with moral principles as the foundation. Moral principles exist in the achievement of governance, and cause and effect are expected in the establishment of the Way. Since establishing the Way requires abandoning desire and prioritizing love, achieving governance should also prioritize loyalty and filial piety. These two meanings are completely different, how can they be discussed on the same day? Sramanas (沙門), these people, are those whose actions transcend the mundane and whose minds wander beyond the dust. Demeanor and conduct conform to the Dharma, and appearance and attire accord with the Dharma instruments; actions that do not conform to the Dharma are not done. Therefore, soiled garments are the final destination of all materials, and dark robes are the broken colors of many colors. Simplicity easily follows the path of liberation.'

脫。條隔象于福田。偏服未有執勞(禮云執者袒也)缺袂便於運役。論語云。褻裘長短右袂。言便於執作也。聖制有以。終不徒然。是以舍愛捐親。仰眾聖也。摧棄聲色。遵梵行也。剃除鬚髮。去華競也。俯容肅質。不忘敬也。分衛掃衣。支身命也。言無隱曲。離邪佞也。和聲怡氣。入無諍也。吐納安祥。慎辭令也。世貴莫屈。守貞勁也。清虛恬漠。順道性也。邪相不撓。住八政也。正顏下色。愍眾病也。人天崇仰。三業凈也。窮玄極真。取究竟也。廣仁弘濟亦忠孝之盛也。道士則不然。言慕道而心不染真。謂舍家而形不變俗。戴圓冠無玄象之鑑。履方屨闕地理之明。著南鄭反漢之巾。把公旗誅家之笏。飾道昱禍宋之服。曳孫恩敗晉之裳。生常之業莫廢庸隸之役無恥。狎世則忠孝之禮虧。求仙則高尚之風缺。猶蒼蠅招白黑之論。蝙蝠有鳥鼠之譏。蓋妖惑之儔矣。爾不自見。其盲三也。

注正法念經云。譬如蝙蝠。人捕鳥時入穴為鼠。人捕鼠時出穴為鳥。今之祭酒蓋然。畜妻子謂有慈愛。勤耕稼謂不毀髮膚。王役課調則謂出家。亦猶蝙蝠之出入也。

外論曰。夫聖人應世本以濟益蒼生。仰觀俯察利安群品。是以味草木合五穀之精。植桑柘充八蠶之纊。故垂衣裳存稼穡。立社正置司衣。以利百姓。於是乎在。

【現代漢語翻譯】現代漢語譯本：脫去世俗的衣物，穿著袈裟，這與世俗的享樂隔絕，是爲了修福田（指種福報的田地）。偏袒右肩的服裝，是爲了方便勞作（禮記上說，『執』的意思是袒露右臂）。衣服破了，露出袖子，也便於行動。論語上說，『穿著破舊的皮袍，袖子長短不一，露出右臂』，就是說便於勞作。聖人的制度自有其道理，終究不是徒勞的。因此，捨棄愛慾，捐棄親情，是爲了傚法眾聖。摧毀聲色之娛，是爲了遵循清凈的修行。剃除鬚髮，是爲了去除虛華的競爭。恭敬地保持嚴肅的儀容，是不忘敬意。托缽乞食，穿著簡樸的衣服，是爲了維持生命。言語沒有隱瞞欺騙，是爲了遠離邪惡的諂媚。聲音柔和，氣息平和，是爲了進入無諍的境界。吐納呼吸安詳，是爲了謹慎言辭。世俗看重的，都不能使他屈服，是爲了堅守貞節。清靜虛無，恬淡寂寞，是爲了順應道的本性。邪惡的表象不能擾亂他，是爲了安住於八正道。端正容顏，和藹待人，是爲了憐憫眾生的病苦。受到人天崇敬，是因為身口意三業清凈。窮究玄妙，達到真理的極致，是爲了取得究竟的解脫。廣泛地施仁，弘揚慈悲，也是忠孝的極致表現。道士則不是這樣。口頭上說仰慕道，但內心並沒有真正領悟真諦。說是捨棄家庭，但行為舉止並沒有改變世俗的習氣。戴著圓形的帽子，卻沒有領悟天道的玄妙。穿著方形的鞋子，卻不明白地理的奧秘。戴著南鄭（地名）反叛漢朝的頭巾，拿著象徵誅滅家族的笏板。穿著道昱（人名）給宋朝帶來災禍的服裝，穿著孫恩（人名）敗壞晉朝的衣裳。日常的職業沒有廢除，庸俗低賤的勞役也沒有停止。親近世俗，那麼忠孝的禮儀就虧缺。追求成仙，那麼高尚的品格就缺失。就像蒼蠅招來黑白是非的議論，蝙蝠受到鳥類和老鼠的譏諷。實在是妖邪迷惑之輩啊！你沒有自知之明，這是你的第三重盲目。註釋《正法念經》說：譬如蝙蝠，人們捕捉鳥類時，它就躲進洞里裝作老鼠；人們捕捉老鼠時，它就從洞里飛出來裝作鳥類。現在的祭酒（官名）大概就是這樣。蓄養妻子，就說是有慈愛之心；勤于耕種，就說是爲了不毀壞頭髮和面板；國王徵收賦稅，就說是已經出家了。也就像蝙蝠一樣，出入不定。外道理論說：聖人應世，本來是爲了救濟百姓，仰觀天文，俯察地理，是爲了利益安樂大眾。因此，品嚐草木，調和五穀的精華，種植桑樹和柘樹，是爲了提供八蠶的絲絮。所以制定衣裳制度，儲存農業生產，設立社稷，設定司衣官，是爲了百姓的利益。道理就在這裡。

【English Translation】 English version: To shed secular garments and wear the Kesa (袈裟, monastic robe), separating oneself from worldly pleasures, is for cultivating the field of merit (福田, field of blessings). The partial exposure of the right shoulder facilitates labor (as the Book of Rites states, '執' (zhí) means to expose the right arm). A torn garment with exposed sleeves is also convenient for movement. The Analects state, 'Wearing a worn-out fur robe with sleeves of varying lengths, exposing the right arm,' indicates ease of labor. The sage's institutions have their reasons and are never in vain. Therefore, abandoning love and renouncing kinship is to emulate the saints. Destroying the allure of sights and sounds is to follow the pure conduct. Shaving the head and beard is to eliminate vain competition. Maintaining a respectful demeanor is to not forget reverence. Begging for alms and wearing simple clothes is to sustain life. Speaking without concealment or deception is to stay away from evil flattery. Having a gentle voice and peaceful breath is to enter a state of non-contention. Breathing calmly and peacefully is to be careful in speech. Being unyielding to worldly values is to uphold chastity. Being pure, empty, tranquil, and indifferent is to follow the nature of the Dao. Not being disturbed by evil appearances is to abide in the Eightfold Path. Having a righteous countenance and a gentle demeanor is to have compassion for the suffering of all beings. Being revered by humans and gods is because the three karmas (身口意, body, speech, and mind) are pure. Exhaustively investigating the profound and reaching the ultimate truth is to attain ultimate liberation. Broadly practicing benevolence and promoting compassion is also the highest expression of loyalty and filial piety. Daoists are not like this. They verbally admire the Dao but their hearts are not truly dyed with truth. They claim to renounce the family but their behavior does not change from worldly customs. They wear round caps but do not understand the mysteries of heaven. They wear square shoes but do not understand the clarity of geography. They wear the headscarf of Nan Zheng (南鄭, a place name) who rebelled against the Han Dynasty, and hold the tablet symbolizing the extermination of the family. They wear the clothes that Dao Yu (道昱, a person's name) brought disaster to the Song Dynasty, and wear the robes of Sun En (孫恩, a person's name) who ruined the Jin Dynasty. Their daily occupations are not abandoned, and their vulgar and lowly labor is not stopped. Being close to the world, the rites of loyalty and filial piety are deficient. Seeking immortality, the noble character is lacking. Like flies attracting black and white arguments, bats are ridiculed by birds and mice. They are truly a group of demonic and deluded people! You do not see yourself, this is your third blindness. The commentary on the Shobogenzo states: 'For example, a bat, when people catch birds, it hides in a hole and pretends to be a mouse; when people catch mice, it flies out of the hole and pretends to be a bird.' The current Jìjiǔ (祭酒, an official title) is probably like this. Raising a wife and children is said to have compassion; diligently cultivating the land is said not to destroy hair and skin; the king levies taxes and duties, it is said to have left home. It is also like a bat, going in and out uncertainly. External theories say: 'Sages respond to the world originally to save the people, looking up at astronomy and looking down at geography, to benefit and comfort the masses. Therefore, tasting herbs and harmonizing the essence of the five grains, planting mulberry and zhe trees, is to provide the silk of the eight silkworms. Therefore, the system of clothing is established, agricultural production is preserved, the community is established, and the clothing officer is set up for the benefit of the people. The reason is here.'

若一女不織。天下為之苦寒。一男不耕。天下為之少食。今釋迦垂法不織不耕。經無絕粒之法。田空耕稼之夫。教闕轉練之方。業廢機維之婦。是知持盂振錫餬口誰憑。左衽偏衣於何取托。故當一歲之中飢寒總至。未聞利益且見困窮。世不能知。其迷四也。

內棄耕分衛指四

內箴曰。謀道不先於食。守信必後於饑。是以桀溺務耕。孔子譬諸禽獸。樊須學稼。仲尼譏于小人。稷下無位而招祿。高其賢也。黔婁非仕而獲賜。尚其清也。善人之道何必耕稼。請為吾子言之。釋教驗于因果。該三世之洪源。仙道尚于金玉。勞一生之虛費。何者夫賢愚壽夭信于指掌。貧富貴賤昭于目前。報應則形影無差。業緣亦聲響不異。此其指也。未見服丹不死餌液長生。古詩云。服食求神仙。多為藥所誤。不如飲美酒。被服紈與素。寄語後世人。道士慎莫作。言虛棄功夫。浪夭年壽也。汝有轉練之方。何因更請田地。又談織纴之婦。必知並畜妻房。故應道士專耕女官勤織。何為莫充餬口恒闕資身。如其不織不耕即墮貧處。竊見樓觀黃巾。脫鹿皮而[耒*(世/冉)]地。玄都鬼卒。舍橫帔而偶耕。既無絕粒之人。頗慚客作之倦。自舂自磨餵在其中。勞形怵心何道之有。尋漢安元年歲在壬午。道士張陵分別黃書云。男女有和合之

【現代漢語翻譯】現代漢語譯本：如果一個女子不織布，天下的人就要忍受寒冷；如果一個男子不耕田，天下的人就要缺少糧食。如今釋迦牟尼傳授佛法，既不織布也不耕田，佛經中又沒有斷絕糧食的法門，田地空著沒有耕種的農夫，佛教缺少紡織刺繡的技藝。荒廢了紡織婦女的生計。由此可知，拿著缽，拄著錫杖，餬口依靠誰呢？穿著左衽的偏衫，又從哪裡取得供給呢？所以應當一年之中飢寒交迫，沒聽說有什麼利益，只看到困苦貧窮。世人不能明白，這是迷惑之四。

（內部捨棄耕種乞食，指責之四）

內部辯駁說：謀求道義不先於食物，堅守信用必定在忍受飢餓之後。因此桀溺致力於耕種，孔子把他比作禽獸；樊須學習稼穡，仲尼譏笑他是小人。稷下先生沒有官位卻能招來俸祿，是推崇他的賢能；黔婁沒有做官卻能獲得賞賜，是推崇他的清高。善良的人修道，何必一定要耕種呢？請讓我為您說說其中的道理。佛教驗證因果，涵蓋過去、現在、未來三世的深遠根源；仙道崇尚金丹玉液，徒勞一生虛耗。為什麼呢？賢愚、壽命長短，都可以在指掌之間看清；貧窮、富貴、尊貴、卑賤，都昭然在目前。報應就像形影一樣沒有差別，業緣也像聲響一樣沒有差異。這就是其中的道理。沒見過服用丹藥不死，吞食藥液長生的。古詩說：『服食求神仙，多為藥所誤。不如飲美酒，被服紈與素。寄語後世人，道士慎莫作。言虛棄功夫，浪夭年壽也。』您有紡織刺繡的技藝，為什麼還要請求田地？又談到紡織的婦女，必定知道要連帶畜養妻妾。所以應當道士專門耕田，女官勤奮紡織。為什麼不來充實餬口，總是缺少資身之物呢？如果既不織布也不耕田，就必然會陷入貧困的境地。我私下看到樓觀道的黃巾道士，脫下鹿皮衣去耕地；玄都觀的鬼卒，放下橫帔去一起耕田。既然沒有斷絕糧食的人，也頗為慚愧客居勞作的疲倦。自己舂米磨面，餵養牲畜都在其中。勞累形體，憂愁心神，哪裡還有什麼道義可言呢？追溯漢安元年，歲在壬午，道士張陵分別黃書說：男女有和合的

【English Translation】 English version: If one woman does not weave, the world will suffer from the cold. If one man does not till the land, the world will lack food. Now, Shakyamuni (釋迦牟尼 - the founder of Buddhism) transmits the Dharma (佛法 - Buddhist teachings), neither weaving nor tilling, and the scriptures have no method for abstaining from food. The fields are empty of farmers tilling the land, and the teachings lack the skills of spinning and embroidery. The livelihood of weaving women is abandoned. From this, we know, holding a bowl and carrying a staff, on whom does one rely for sustenance? Wearing robes with the left lapel, from where does one obtain provisions? Therefore, one should experience both hunger and cold throughout the year, and no benefit is heard of, only hardship and poverty are seen. The world cannot understand this, this is the fourth delusion.

(Internally abandoning cultivation and begging for food, the fourth accusation)

The internal rebuttal says: Seeking the Dao (道 - the Way, the Truth) does not precede food, and upholding faith must come after enduring hunger. Therefore, Jie Ni (桀溺 - a recluse) devoted himself to farming, and Confucius likened him to a beast; Fan Xu (樊須 - a disciple of Confucius) learned agriculture, and Zhongni (仲尼 - Confucius) ridiculed him as a petty man. The scholars of Jixia (稷下 - an academy in ancient China) had no official position but could attract salaries, which praised their virtue; Qian Lou (黔婁 - a virtuous recluse) did not serve as an official but received rewards, which valued his purity. Why must a virtuous person cultivate the land? Please allow me to explain the reasons to you. Buddhism verifies cause and effect, encompassing the vast origins of the three lifetimes (三世 - past, present, and future); Taoism values elixirs and jade, wasting a lifetime in vain. Why is this? The wisdom or foolishness, longevity or brevity of life can be seen clearly in the palm of one's hand; poverty or wealth, nobility or lowliness are evident before one's eyes. Retribution is as inseparable as form and shadow, and karmic connections are as distinct as sound and echo. This is the reason. I have never seen anyone who took elixirs and did not die, or who swallowed potions and lived forever. An ancient poem says: 'Seeking immortality through elixirs, one is often harmed by the medicine. It is better to drink fine wine, and wear silk and plain clothes. Tell future generations, Taoists should not do this. Empty words waste effort, and prematurely shorten one's life.' You have the skills of spinning and embroidery, why do you still ask for land? And speaking of weaving women, you must know that you also need to keep wives and concubines. Therefore, Taoists should specialize in farming, and female officials should diligently weave. Why not fill the need for sustenance and always lack the means to support oneself? If one neither weaves nor tills, one will inevitably fall into poverty. I have privately seen the Yellow Turban (黃巾 - a Taoist sect) Taoists of Louguan (樓觀 - a Taoist temple) take off their deerskin clothes to till the land; the ghost soldiers of Xuandu (玄都 - a Taoist temple) put down their horizontal robes to plow together. Since there are no people who abstain from food, they are quite ashamed of the fatigue of being a guest worker. Pounding rice and grinding flour themselves, feeding livestock are all included. Exhausting the body and worrying the mind, what Dao is there to speak of? Tracing back to the first year of Han'an (漢安 - an era name), the year being Renwu (壬午 - a year in the Chinese sexagenary cycle), the Taoist Zhang Ling (張陵 - the founder of Taoism) separately wrote in the Yellow Book (黃書 - Taoist scriptures) that men and women have harmonious

法。三五七九交接之道。其道真決在於丹田。丹田者玉門也。唯以禁秘為急。不許泄于道路。道路溺孔也。呼為師友父母臭根之名。又云。女兒未嫁者。十四已上有決明之道。故注五千文云。道可道者。謂朝食美也。非常道者。謂暮成屎也。兩者同出而異名。謂人根生溺。溺出精也。玄之又玄者。謂鼻與口也。陵美此術子孫三世相繼行之。汝法如是穢亂生民。若觀百姓依汝法行。則不孝不恭。世出豺狼之種。無禮無義。家生梟鏡之兒明矣。夫辨奇貨者。采驪珠不忌九洄之深。求華璞者。追藍琰無憚三襲之險。貴其寶也。慕至道者。窺其戶牖。輕勢利於鴻毛。入其隩隅。忽榮位於脫屣。重其真也。故能使倦夫不愛其力。貧客不吝其財。蓋希冥益非其迷也。至若仙術誕妄源流久矣。韓終徐市始詐于秦邦。文成五利紹偽于漢國。敘控鶴弗克陵雲之實。言餐霞莫睹療飢之信。致有猱猿蜃蛤之論。注曹植辨道論云。仙人者黨猱猿之屬。與世人得道化為仙人。夫雉入海化為蛤。燕入海化為蜃。當其徘徊其翼差池其羽猶自識也。忽然自投神化體變。乃更為魚鱉。豈復識翻翔林薄巢垣屋之娛乎。牛哀病而為虎。逢其兄而噬之。若此者何貴于變化耶。繫風捕影之談。故棄實瓠者。以非器也。廢石田者。以難墾也。賤左道者。以虛偽也。蓋

【現代漢語翻譯】現代漢語譯本：法。三五七九交接之道，其道的真訣在於丹田（人體部位，位於臍下）。丹田就是玉門（生殖器官的隱喻）。務必嚴守禁秘，不可泄露于道路（指排泄的孔道）。道路又被稱作師友父母臭根之名。又說，未出嫁的女子，十四歲以上就有了決明之道（指性知識）。所以《五千文》中說：『道可道者』，指的是早上吃飯很美好；『非常道者』，指的是晚上變成糞便。兩者同出一處卻有不同的名稱，指的是人根產生尿液，尿液中含有精液。『玄之又玄』，指的是鼻子和嘴巴。你陵美如果用這種邪術，子孫三代都會相繼效仿。你的法如此污穢混亂，殘害百姓。如果看到百姓按照你的方法去做，就會不孝不恭，世上出現豺狼一樣的後代，毫無禮義廉恥，家裡生出忘恩負義的逆子，這是顯而易見的。辨別奇異貨物的人，爲了採摘驪珠（珍貴的黑珍珠）不害怕九重深淵；尋求美玉的人，爲了追逐藍琰（美玉的名稱）不畏懼多次探險。這是因為他們看重寶物的價值。仰慕至高真理的人，即使只是窺視門縫，也會輕視如鴻毛般的權勢；進入其深奧之處，會把榮華富貴看得像脫掉的鞋子一樣。這是因為他們看重真理的價值。所以能夠讓疲憊的人不吝惜力氣，貧窮的人不吝惜錢財，是因為他們希望得到冥冥中的益處，而不是因為他們迷惑。至於仙術的荒誕虛妄，由來已久。韓終、徐市最初在秦國行騙，文成、五利在漢朝繼續造假。他們所說的駕鶴昇天，沒有能夠實現；他們所說的餐霞服氣，沒有能夠驗證其療飢的真實性。以至於出現了猱猿、蜃蛤之類的謬論。曹植在《辨道論》中說，所謂的仙人，不過是猱猿之類，與世人得道成仙。雉雞進入大海變成蛤蜊，燕子進入大海變成海市蜃樓。當它們還在空中徘徊，翅膀扇動的時候，還能認出自己。忽然投身大海，神形變化，變成了魚鱉，哪裡還能記得在樹林中飛翔，在屋檐下築巢的快樂呢？牛哀生病變成了老虎，遇到自己的哥哥就咬他。像這樣變化又有什麼可貴的呢？這都是繫風捕影的談論。所以拋棄沒有底的葫蘆，是因為它不能作為器皿；廢棄貧瘠的土地，是因為它難以耕種；鄙視左道邪術，是因為它的虛假。大概就是這樣。

【English Translation】 English version: The Way of Intercourse of Three, Five, Seven, and Nine. The true secret of this Way lies in the Dantian (a region in the body, located below the navel). The Dantian is the Jade Gate (a metaphor for the reproductive organs). It is crucial to keep it strictly secret and not to reveal it in the 'roads' (referring to the excretory orifices). The 'roads' are also called by the names of teachers, friends, parents, and the stinking root. Furthermore, it is said that unmarried women, from the age of fourteen, possess the Way of discerning brightness (referring to sexual knowledge). Therefore, the Five Thousand Words states: 'The Dao that can be spoken of' refers to the pleasure of eating breakfast; 'The Dao that is not constant' refers to becoming excrement in the evening. These two originate from the same place but have different names, referring to the human root producing urine, and urine containing semen. 'The Mysterious of the Mysterious' refers to the nose and mouth. If you, Lingmei, practice this kind of heretical art, your descendants for three generations will follow suit. Your methods are so filthy and chaotic, harming the people. If you see the people following your methods, they will become unfilial and disrespectful, and the world will produce offspring like jackals and wolves, devoid of propriety and righteousness. It is clear that ungrateful and rebellious children will be born into families. Those who discern rare goods are not afraid of the depths of the ninefold abyss to collect black pearls (precious black pearls); those who seek beautiful jade are not afraid of multiple adventures to pursue Lanyans (the name of a beautiful jade). This is because they value the treasure. Those who admire the supreme truth, even if they only peek through the crack of a door, will despise power and influence as light as a feather; entering its depths, they will regard glory and wealth as discarded shoes. This is because they value the truth. Therefore, they can make the weary not spare their strength, and the poor not begrudge their wealth, because they hope to gain unseen benefits, not because they are deluded. As for the absurdity and falsehood of immortal arts, it has been a long time coming. Han Zhong and Xu Shi initially deceived the Qin state, while Wencheng and Wuli continued to fabricate in the Han dynasty. Their claims of riding cranes to ascend to the clouds have not been realized; their claims of consuming clouds and qi have not been verified for their ability to alleviate hunger. As a result, absurd theories such as those of macaques, clams, and mirages have emerged. Cao Zhi said in 'On Discriminating the Dao' that the so-called immortals are merely like macaques, becoming immortals through enlightenment like ordinary people. Pheasants entering the sea turn into clams, and swallows entering the sea turn into mirages. When they are still hovering in the air, flapping their wings, they can still recognize themselves. Suddenly throwing themselves into the sea, their forms transform, becoming fish and turtles, how can they remember the joy of flying in the forests and nesting under the eaves? Niu Ai became a tiger due to illness and bit his own brother when he encountered him. What is so valuable about such transformations? These are all talks of grasping the wind and catching shadows. Therefore, discarding a bottomless gourd is because it cannot be used as a vessel; abandoning barren land is because it is difficult to cultivate; despising heretical paths is because of their falsehood. That is probably the case.

檢實則稱其所同。究虛則集其所異。理符則世重。情詭則物違。故常事耳。豈曰迷乎。卑道尊佛不亦可矣。而弗自知。其盲四也。

外論曰。夫國以民為本。本固則邦寧。是以賜及育子之門。恩流孕婦之室。故子孫享祀世載不虧。雖至孝毀躬不令絕祀。故得國家富強天下昌盛。未聞人民凋盡家國可存。今佛教即不妻不娶。名為奉法。唯事早逝號得涅槃。既闕長生之方。又無不死之術。期則一世之中。家國空矣。俗人雖欲求福。不知形命已殘。競慕家安。豈覺宗禋久滅。可謂畏死而服句吻。懼溺而赴長河。且天皇地皇之先世。無佛而祚延。後趙後魏已來。有僧而促運。正由真偽混雜禮樂不調。世不能知。其迷五也。

內教為治本指五

內箴曰。夫澄神反性。入道之要門。絕情棄欲。登聖之遐本。故云。道高者尚。德弘者賞。以道傳神以德授聖。神聖相傳。是謂良嗣。塞道之源伐德之根。此謂無後。非云棄欲為無後也。子不聞乎。昔何尚之言釋氏之化。無所不可。諒入道之教源。識濟俗之稱首。夫行一善則去一惡。去一惡則息一刑。一刑息於家則萬刑息於國。故知五戒十善為正治之本矣。又五戒修而惡趣減。十善暢而人天滋。人天滋則正化隆。惡趣衰而災害殄。注正法念經云。人不持戒。諸天減少阿修

【現代漢語翻譯】現代漢語譯本考察實際情況，就稱讚其相同之處；探究虛妄之處，就集中於其不同之處。道理相符，世人就重視；情感乖張，事物就違背。這些都是尋常事理啊，怎麼能說是迷惑呢？貶低儒道而尊崇佛教，不也是可以的嗎？卻不自知，這是他們的第四種迷惑。

外道辯論說：『國家以人民為根本，根本穩固則國家安寧。因此，恩惠施及生育子女的家庭，恩澤流向懷孕婦女的住所。所以子孫享受祭祀，世世代代不會斷絕。即使極其孝順的人毀壞自身，也不允許斷絕祭祀。因此能夠國家富強，天下昌盛。沒聽說過人民凋敝殆盡，國家還能存在的。現在佛教既不娶妻也不嫁人，名義上是奉行佛法，卻只想著早點去世，號稱得到涅槃。既缺少長生不老的方法，又沒有不死之術。這樣下去，一世之間，家國就空虛了。世俗之人雖然想要求福，卻不知道自己的形體壽命已經殘損。競相羨慕家庭安寧，哪裡知道宗廟祭祀長久滅絕。這可以說是害怕死亡而服下毒藥，害怕溺水而跳入長河。況且天皇地皇的先世，沒有佛教而福祚綿延；後趙後魏以來，有了僧侶反而加速滅亡。正是由於真偽混雜，禮樂不協調，世人不能明辨，這是他們的第五種迷惑。』

內教為治理根本的五條準則

內教箴言說：『澄凈心神，反歸本性，是進入佛道的關鍵途徑；斷絕情感，拋棄慾望，是登上聖位的長遠根本。所以說：『道德高尚的人受到尊崇，德行弘大的人得到獎賞。』用道來傳承精神，用德來授予聖位，精神和聖位相互傳承，這叫做良好的繼承。堵塞道的源頭，砍伐德的根本，這叫做沒有後代。』並不是說拋棄慾望就沒有後代啊。你沒聽說過嗎？以前何尚之說佛教的教化，無所不可。確實是進入佛道的教化源頭，認識到救濟世俗的首要之處。奉行一件善事就去除一件惡事，去除一件惡事就減少一項刑罰，一項刑罰在家庭中平息，那麼萬項刑罰就在國家中平息。所以知道五戒十善是端正政治的根本啊。』而且，五戒修持，惡道就減少；十善昌盛，人天就繁榮。人天繁榮，那麼正面的教化就興盛；惡道衰敗，那麼災害就消滅。』《正法念經》中記載：『人們不持戒，諸天就減少，阿修羅

【English Translation】 English version Examining reality, they praise what is the same. Investigating emptiness, they focus on what is different. If the principle aligns, the world values it. If the emotion is perverse, things go against it. These are common matters. How can they be called delusion? To belittle Daoism and honor Buddhism, is that not acceptable? Yet they do not know it themselves. This is their fourth delusion.

An external argument states: 'The state takes the people as its foundation. If the foundation is firm, the country is peaceful. Therefore, blessings extend to families with children, and grace flows to the homes of pregnant women. Thus, descendants enjoy sacrifices, and the lineage is not broken for generations. Even if the most filial person harms themselves, they are not allowed to end the ancestral rites. Therefore, the state can be rich and strong, and the world prosperous. It has never been heard that a state can survive if its people are depleted. Now, Buddhism neither marries nor takes a spouse, nominally upholding the Dharma, but only seeks an early death, claiming to attain Nirvana (Nirvana). It lacks both the means of longevity and the art of immortality. In one lifetime, the family and the state will be empty. Although laypeople seek blessings, they do not realize that their physical lives are already damaged. They eagerly admire family peace, but do not realize that ancestral sacrifices will be extinguished. This can be described as fearing death and taking poison, fearing drowning and jumping into a long river. Moreover, the ancestors of the Heavenly Emperor and Earthly Emperor prospered without Buddhism. Since the Later Zhao and Later Wei dynasties, the presence of monks has accelerated their demise. This is precisely because truth and falsehood are mixed, and rituals and music are not harmonious. The world cannot discern this. This is their fifth delusion.'

The Inner Teaching's Five Principles for Governing the Root

The Inner Admonition says: 'To purify the mind and return to one's nature is the essential path to entering the Dao (Dao). To sever emotions and abandon desires is the far-reaching foundation for ascending to sagehood. Therefore, it is said: 'Those with high Dao (Dao) are esteemed, and those with great virtue are rewarded.' To transmit the spirit with the Dao (Dao) and bestow sagehood with virtue, the spirit and sagehood are transmitted to each other. This is called a good succession. To block the source of the Dao (Dao) and cut the root of virtue is called having no descendants.' It is not said that abandoning desires means having no descendants. Have you not heard? In the past, He Shangzhi said that the teachings of Buddhism are all-encompassing. It is indeed the source of entering the Dao (Dao) and recognizes the importance of saving the world. To perform one good deed is to remove one evil deed, and to remove one evil deed is to reduce one punishment. If one punishment is extinguished in the family, then ten thousand punishments are extinguished in the state. Therefore, know that the Five Precepts and Ten Virtues are the foundation of righteous governance.' Moreover, if the Five Precepts are practiced, the evil realms will decrease; if the Ten Virtues flourish, humans and devas (devas) will thrive. If humans and devas (devas) thrive, then righteous teachings will flourish; if the evil realms decline, then disasters will be eliminated.' The Sutra of Mindfulness of the Correct Dharma states: 'If people do not uphold the precepts, the devas (devas) will decrease, and the Asuras

羅盛。善龍無力。惡龍有力。有力則降霜雹。非時暴風疾雨。五穀不登。疾疫競起人民饑饉。互相殘害。若人持戒。多諸天增。足威光。修羅減少。惡龍無力善能有力。善龍有力風雨順時。四氣和暢甘雨時降。百穀稔豐人民安樂。兵戈戢息。疫疾不行者猶屏薪去草益重而難彰。絕焰息煨績微而易顯。且強骨弱氣。李叟之至談。保髓愛精。仙家之奧旨。今反謂淫慾為妙訓。妻子為化源。宗老而毀其言。敩仙而棄其術。且愛犬馬者。貴其識思。嫉梟鏡者。惡其反噬。爾則警夜代勞。功劣於犬馬。逆麟反舌。釁深於梟鏡。雄虺九首。不其然乎。載鬼一車。吁可畏矣。且運祚修短雖曰天命。興替延促抑亦人符。故堯舜禹湯咸享嘉壽。桀紂幽厲無終永年。姬發履道而齡長羸政淫刑而祚短。陳思論云。昔堯舜禹湯文武周邵大公。並享百年之壽。七聖三賢並行道。修政治天下。不足損神。賢宰一國不足勞思。是以各盡其天年。桀放鳴條。紂死牧野。犬戎殺幽。厲王不終。周祚八百。秦滅於二世。此時本無佛僧。謨誥在目非曰虛談。豈敢無佛而祚延。有僧而運局。談何容易。談何容易。惜哉吾子自胎伊戚。良足嘆矣。昏若夜遊。爾盲五也。

外論曰。夫孝為德本。人倫所先。莫大之宗。固惟恃怙。昊天之澤。豈曰能酬。故生盡溫

【現代漢語翻譯】現代漢語譯本：羅盛（人名）。善龍沒有力量，惡龍卻有力量。惡龍若是有力量，就會降下霜和冰雹，帶來不合時節的暴風和急雨，導致五穀歉收，瘟疫四起，人民飢餓困頓，互相殘害。如果人們能夠持守戒律，那麼諸天神就會增多，威光也會更加強大，修羅（惡神）就會減少，惡龍就會失去力量，而善良的龍就會變得強大。善良的龍若是有力量，就會帶來風調雨順，四時平和，甘霖適時降下，各種穀物豐收，人民安樂，兵戈止息，瘟疫也不會流行。這就像屏除柴草，反而更加難以彰顯光明；熄滅火焰的餘燼，即使細微也容易顯現。況且強健的骨骼和虛弱的氣息，是李叟（人名）的至理名言；保全精髓和愛惜精氣，是仙家的奧妙宗旨。現在反而說淫慾是美妙的教訓，妻子是化生的根源，這是尊崇老子卻毀壞他的言論，學習仙道卻拋棄他的法術。況且喜愛犬馬的人，是看重它們的識別和思考能力；厭惡梟鳥和鏡子的人，是憎恨它們的反噬。那麼你警戒夜晚代替勞作，功勞還不如犬馬；觸犯逆鱗，反咬一口，罪過比梟鳥和鏡子還要深重，難道不是像長著九個頭的兇惡的蛇嗎？用一車裝載鬼魂，真是太可怕了！況且國運的長短雖然說是天命，但興盛和衰敗、延續和短促，也取決於人的行為。所以堯、舜、禹、湯都享有美好的壽命，而桀、紂、幽王、厲王都沒有得到長久的壽命。曹植在《陳思論》中說，從前的堯、舜、禹、湯、文王、武王、周公、召公，都享有一百年的壽命。七位聖人和三位賢人，共同推行道義，治理天下，都不足以損耗他們的精神。賢能的宰相治理一個國家，也不足以勞累他們的思慮。因此他們都能夠盡享天年。桀被放逐到鳴條，紂死於牧野，犬戎殺死了幽王，厲王沒有得到善終。周朝的國祚有八百年，秦朝卻在二世而亡。這些時候本來就沒有佛和僧人，典籍上的記載歷歷在目，難道是虛假的言論嗎？怎麼敢說沒有佛的時候國祚可以延續，有了僧人反而國運衰敗呢？這話怎麼能輕易說出口呢？這話怎麼能輕易說出口呢？可惜啊，我的孩子，從你還在胎中就感到憂愁，真是令人嘆息啊！昏聵得像在夜晚遊蕩，你真是瞎了眼啊！

外道辯論說：孝道是道德的根本，是人倫的首要，是最重要的宗規，本來就是依靠和仰仗的對象。浩瀚的天恩，難道能夠報答嗎？所以活著的時候要盡心盡力地服侍。

【English Translation】 English version: Luo Sheng (person's name). Good dragons are powerless, but evil dragons are powerful. If evil dragons are powerful, they will bring frost and hail, untimely storms and torrential rains, leading to poor harvests, widespread epidemics, and people suffering from hunger and harming each other. If people can uphold the precepts, then the gods will increase, their power will become stronger, the Asuras (evil spirits) will decrease, the evil dragons will lose their power, and the good dragons will become powerful. If good dragons are powerful, they will bring favorable weather, harmony in the four seasons, timely rain, abundant harvests, peace and happiness for the people, the cessation of warfare, and the absence of epidemics. This is like removing firewood and grass, which makes it even more difficult to reveal the light; extinguishing the embers of a flame, which makes it easy to see even the slightest trace. Moreover, strong bones and weak breath are the wise words of Li Sou (person's name); preserving essence and cherishing energy are the profound principles of the immortals. Now, to say that lust is a wonderful teaching and that wives are the source of transformation is to revere Lao Tzu but destroy his words, to learn the way of immortality but abandon his techniques. Moreover, those who love dogs and horses value their ability to recognize and think; those who hate owls and mirrors hate their treachery. Then you, who guard the night and replace labor, are less meritorious than dogs and horses; you offend the dragon's scales and bite back, your sin is deeper than that of owls and mirrors, are you not like a fierce snake with nine heads? To load a cart with ghosts is truly terrifying! Moreover, although the length of a nation's destiny is said to be determined by heaven, prosperity and decline, continuation and brevity, also depend on human actions. Therefore, Yao, Shun, Yu, and Tang all enjoyed good lifespans, while Jie, Zhou, You, and Li did not have long lives. Cao Zhi said in 'Chen Si Lun' (Treatise of Chen Si), 'In the past, Yao, Shun, Yu, Tang, Wen, Wu, the Duke of Zhou, and the Duke of Shao all enjoyed a hundred years of life. The seven sages and three worthies jointly promoted righteousness and governed the world, which was not enough to deplete their spirit. A virtuous prime minister governing a country is not enough to tire his thoughts. Therefore, they were all able to enjoy their natural lifespan.' Jie was exiled to Mingtiao, Zhou died in Muye, the Quanrong killed King You, and King Li did not die a good death. The Zhou dynasty lasted for eight hundred years, while the Qin dynasty perished in the second generation. At these times, there were originally no Buddhas or monks, and the records in the classics are vivid and clear. How dare we say that without Buddhas, the nation's destiny could be extended, but with monks, the nation's fortune would decline? How can these words be spoken lightly? How can these words be spoken lightly? Alas, my child, I have felt sorrow since you were in the womb, which is truly lamentable! You are as confused as wandering in the night, you are truly blind!

Externalist argument: Filial piety is the root of virtue, the priority of human relations, the most important principle, and the object of reliance and dependence. How can the vast grace of heaven be repaid? Therefore, one should serve with all one's heart while alive.

清之恭。終備墳陵之禮。今佛垂訓。必令棄爾骸骨損茲草野。多出財賄營我塔廟。遂使愚夫惑亂廢茲典禮。考妣棺柩曾無封樹之心。

注曰。觀夫上皇之世。不行殯葬之禮。始於暨周𥤭穸之事。故有䕨緘槥櫝瓦掩虞棺。皆起于中古也。暨周文之日。以骸骨暴露於野。因收而藏之。始行葬禮。故云葬者藏也。欲人之不見。是以夫子病篤。門人慾厚葬之。孔子曰。吾其欺天乎。當選不毛之地。不封不樹唯棘唯欒。俯同末世行於葬禮。蓋未能免俗也。戎狄屍靈翻盡雕裝之妙。且神不享非其族。物不祀非其先。不敬其親而敬他人其此之謂矣。且水葬火葬風俗不同。埋屍露屍鄉邦本異。捨己殉他用為求福。豈知土壤斯異各自而然。世不能知。其迷六也。

內忠孝無違指六

內箴曰。導嗄聾者。必俯仰而指撝。啟愚滯者。亦提耳而舉掌。夫人倫本于孝敬。孝敬資于產生。故云非父母不生。非聖人不立。非聖者無法。非孝者無親。此則產生之義通。師親之情顯。故顏回死。顏路請子之車。孔子云。回也視余猶父。余不得視回猶子。蓋其義也。且愛敬之禮異。容不出於二理。賢愚之性殊。品無越於三階。故生則孝養無違。死則葬祭以禮。此禮制之異也。小孝用力。中孝用勞。大孝不匱。此性分之殊也。比夫釋教其義

【現代漢語翻譯】現代漢語譯本：清之恭敬地完成了墳墓陵寢的禮儀。現在佛陀垂下訓誡，必定要人拋棄自己的骸骨，損害這片草野，大量花費錢財營建我的塔廟，於是使得愚昧之人迷惑混亂，廢棄了這些典禮。對於父母的棺材，竟然沒有封土植樹的心意。

註釋說：考察上古時代，沒有實行殯葬的禮儀，開始於周朝的墓葬之事。所以有藤條捆紮、簡陋的棺材、瓦片覆蓋虞棺，都是從中古時期開始的。到了周文王的時候，因為骸骨暴露在野外，於是收斂起來埋藏，才開始實行葬禮。所以說，『葬』就是『藏』，想要人不看見。因此孔子病重的時候，弟子們想要厚葬他，孔子說：『我難道要欺騙上天嗎？』應當選擇不長草木的地方，不封土不植樹，只有酸棗樹和欒樹。這與末世盛行的葬禮相同，大概是未能免俗啊。戎狄的屍體反而極盡雕琢裝飾的巧妙。況且神不享用非本族之人的祭祀，物不祭祀非本族先人的。不尊敬自己的親人卻尊敬他人，說的就是這種情況啊。而且水葬、火葬風俗不同，埋屍、露屍的鄉俗本來就不同。捨棄自己的風俗去效仿他人來求福，哪裡知道土壤風俗不同，各自有各自的道理。世人不能明白，這是他們迷惑的第六點。

內忠孝無違指六

內箴說：引導耳聾的人，必定要俯身仰頭地指點。啓發愚笨遲鈍的人，也要提著耳朵舉起手掌。人倫的根本在於孝敬，孝敬來源於父母的養育。所以說，沒有父母就沒有生命，沒有聖人就沒有立身之本，沒有聖人就沒有法則，沒有孝順的人就沒有親人。這就是產生之義相通，師長和親人的情誼顯明。所以顏回死了，顏路請求用孔子的車子來安葬。孔子說：『顏回看待我如同父親，我卻不能把他看作兒子。』大概就是這個道理。而且愛和敬的禮節不同，容貌不出于兩種道理，賢能和愚笨的本性不同，品行沒有超過三個等級。所以活著的時候孝養父母沒有違背，死了之後安葬祭祀合乎禮儀。這是禮制的差異。小孝在於出力，中孝在於勞苦，大孝在於永不懈怠。這是性情的不同。相比于佛教，它的義理……

【English Translation】 English version: Qingzhi respectfully completed the rituals of tombs and mausoleums. Now that the Buddha has given instructions, he must order people to abandon their bones, damage this wilderness, and spend a lot of money to build my pagodas and temples, thus causing ignorant people to be confused and abandon these rituals. For the coffins of their parents, they have no intention of sealing the soil and planting trees.

The commentary says: Examining the ancient times, there were no funeral rites. It began with the burial matters of the Zhou Dynasty. Therefore, there were rattan bindings, simple coffins, and tiles covering the Yu coffin, all of which originated in the Middle Ages. By the time of King Wen of Zhou, because the bones were exposed in the wild, they were collected and buried, and funeral rites began to be practiced. Therefore, it is said that 'burial' means 'concealment', wanting people not to see it. Therefore, when Confucius was seriously ill, his disciples wanted to give him a grand funeral. Confucius said, 'Am I going to deceive Heaven?' We should choose a place where no grass grows, with no sealing of the soil and no planting of trees, only jujube trees and Koelreuteria paniculata. This is the same as the funeral rites prevalent in the latter days, probably because they could not avoid vulgarity. The corpses of the Rong and Di people are instead decorated with the ingenuity of carving. Moreover, the gods do not enjoy the sacrifices of those who are not of their clan, and things are not sacrificed to the ancestors who are not of their clan. Not respecting one's own relatives but respecting others, this is what it means. Moreover, water burial and cremation have different customs, and the customs of burying corpses and exposing corpses are originally different. Abandoning one's own customs to imitate others in order to seek blessings, how can one know that the soil and customs are different, and each has its own reasons. The world cannot understand, this is the sixth point of their confusion.

Inner Loyalty and Filial Piety Without Violation, Point Six

The Inner Admonition says: To guide the deaf, one must bow and raise one's head to point. To enlighten the foolish and dull, one must also lift their ears and raise their palms. The foundation of human relations lies in filial piety and respect, and filial piety and respect come from the nurturing of parents. Therefore, it is said that without parents there is no life, without sages there is no foundation, without sages there are no laws, and without filial piety there are no relatives. This is the connection of the meaning of creation, and the affection of teachers and relatives is evident. Therefore, when Yan Hui died, Yan Lu requested to use Confucius' carriage for burial. Confucius said, 'Yan Hui regarded me as a father, but I cannot regard him as a son.' This is probably the reason. Moreover, the etiquette of love and respect is different, and appearance does not come from two reasons. The nature of the wise and the foolish is different, and conduct does not exceed three levels. Therefore, when alive, filial piety and support of parents are without violation, and after death, burial and sacrifice are in accordance with etiquette. This is the difference in etiquette. Small filial piety lies in exerting effort, medium filial piety lies in labor, and great filial piety lies in never being exhausted. This is the difference in nature. Compared to Buddhism, its meaning...

在焉。至如灑血焚軀之流。寶塔仁祀之禮。亦敬始慎終之謂也。暨于輪王八萬釋主三千。

阿育王經云。王殺八萬四千宮人。夜聞宮外哭聲。王悔為造八萬四千塔。今此震旦亦有在此者。釋提桓因天上造三千倫婆也。竭溟海而求珠。凈康衢而徙石。蓋勞力也。總群生為己任。等含氣于天屬。棲遑有漏之壤。負荷無賴之儔。蓋勞心也。回軒實相之域。凝神寂照之場。指泥洹而長歸。乘法身而遐覽。斯不匱之道也。暨乃母氏降天。剖金棺而演句。父王即世。執寶床而送終。

智度論云。凈飯王終。佛自執繩床一腳。至阇維處。示於後世一切眾生報生養之恩也。孝敬表儀茲亦備矣。教棄骸骨從何而至哉。且經勸尸陀普施飛走。意存宿債冀免將來。不若莊周非末代厚葬失禮之本。而云螻蟻何親禽獸何疏。生既以身為逆旅。死當以天地為棺槨。還依上古不許埋藏嫌物輕生重死之弊也。求仙道者。或負笈從師擔簦遠岳。披蘿絹蕙鳥曳熊經。金灶罕成玉華難覯。凝髓化骨空致斯談。戴霓憑螭末睹其實。或捐骸地胇喪骨天臺。生闕蒸養之恩。死無冥益之利。倒心危於庶物。邪網掛于群生。九族延毀正之殃。六親招罔聖之業攀危據朽諒足寒心。傲然不懼。何愚之甚。悠悠未覺。爾盲六也。

外論曰。夫華夷語別音韻不

【現代漢語翻譯】現代漢語譯本：

就在這裡。至於灑血焚軀之類，建造寶塔、舉行仁慈祭祀的禮儀，也是敬始慎終的意思。以及輪王有八萬，釋迦牟尼佛（釋主，指釋迦牟尼佛）有三千。《阿育王經》（阿育王經，一部佛教經典）中說，阿育王（王，指阿育王）殺死了八萬四千名宮人，夜裡聽到宮外有哭聲，阿育王后悔，於是建造了八萬四千座佛塔。現在這片震旦（震旦，中國的古稱）也有這樣的事情。釋提桓因（釋提桓因，佛教中的一位天神）在天上建造了三千倫婆（倫婆，一種建築）。竭盡溟海（溟海，大海）來尋找寶珠，清理乾淨康衢（康衢，四通八達的道路）來搬運石頭。這都是勞力的事情。把所有眾生的責任都扛在自己肩上，把所有有氣息的生命都看作是天上的親屬。棲身於充滿缺陷的塵世，揹負著無所依靠的同伴。這都是勞心的事情。迴歸真實本性的境界，集中精神于寂靜光照的場所，指向涅槃（泥洹，涅槃的另一種音譯）作為永遠的歸宿，憑藉法身（法身，佛的化身）進行遙遠的觀覽。這是永不匱乏的道路。以及母親從天上降生，剖開金棺來演說佛法，父親去世，拿著寶床來送終。《智度論》（智度論，一部佛教論著）中說，凈飯王（凈飯王，釋迦牟尼佛的父親）去世，佛陀親自拿著繩床的一角，到達荼毗（阇維，火葬）的地方，這是爲了向後世所有眾生展示報答生養之恩。孝敬的表率和儀式，這裡也完備了。教義中拋棄骸骨是從哪裡來的呢？而且佛經勸導將屍體佈施給飛禽走獸，意思是償還前世的債務，希望免除將來的惡報。不如莊周（莊周，即莊子）認為末代厚葬是喪失禮儀的根本，並且說螻蟻有什麼親近的，禽獸有什麼疏遠的。活著的時候把身體當作旅館，死後應當把天地當作棺槨。還是依照上古的習俗，不允許埋藏，這是嫌棄外物、輕視生命、重視死亡的弊端。追求仙道的人，有的揹著書箱跟隨老師，挑著行李到遙遠的山嶽。身披蘿絹蕙草，模仿鳥的伸展和熊的攀援。鍊金的爐灶很少成功，美麗的玉華難以見到。凝結精髓、融化骨骼，只是空談而已。頭戴霓虹、騎著螭龍，始終沒有見到真實的情況。有的人拋棄屍骸在地上腐爛，喪失骨骼在天臺。活著的時候缺少蒸煮供養的恩情，死後沒有冥界的利益。顛倒的心比普通事物還要危險，邪惡的網羅掛在眾生身上。九族受到誹謗正道的災殃，六親招致沒有聖賢功業的後果。攀附危險的東西，依靠腐朽的事物，實在令人寒心。傲慢而不害怕，是多麼愚蠢啊。長久以來沒有覺悟，你是多麼的盲目啊。外論說，華夏和夷狄的語言不同，音韻不

【English Translation】 English version:

It is here. As for things like sprinkling blood and burning the body, the rituals of building pagodas and performing benevolent sacrifices are also about being respectful from beginning to end. And there are eighty thousand Wheel-Turning Kings and three thousand Shakyamuni Buddhas (Shakyamuni, referring to Shakyamuni Buddha). The Ashokavadana (Ashokavadana, a Buddhist scripture) says that King Ashoka (King, referring to King Ashoka) killed eighty-four thousand palace women. At night, he heard crying outside the palace. King Ashoka regretted it and built eighty-four thousand pagodas. Now, this land of Zhendan (Zhendan, an ancient name for China) also has such things. Shakra Devanam Indra (Shakra Devanam Indra, a deity in Buddhism) built three thousand Lumbini (Lumbini, a type of building) in heaven. Exhausting the vast sea (vast sea, the ocean) to find pearls, cleaning up Kangqu (Kangqu, a thoroughfare) to move stones. These are all matters of physical labor. Taking the responsibility of all living beings upon oneself, regarding all sentient beings as heavenly relatives. Dwelling in the flawed realm of existence, bearing the burden of helpless companions. These are all matters of mental labor. Returning to the realm of true reality, concentrating the mind in the field of silent illumination, pointing to Nirvana (Nirvana, another transliteration of Nirvana) as the eternal home, relying on the Dharmakaya (Dharmakaya, the embodiment of the Buddha's teachings) for distant contemplation. This is the path that never diminishes. And when his mother descended from heaven, splitting open the golden coffin to expound the Dharma, when his father passed away, holding the treasure bed to see him off. The Mahaprajnaparamita Shastra (Mahaprajnaparamita Shastra, a Buddhist treatise) says that when King Suddhodana (King Suddhodana, Shakyamuni Buddha's father) passed away, the Buddha himself held one corner of the rope bed and went to the cremation (Javet, cremation) site. This was to show all beings in future generations the gratitude for the kindness of birth and upbringing. The model and ritual of filial piety are also complete here. Where did the teaching of abandoning bones come from? Moreover, the sutra advises giving the corpse to birds and beasts, meaning to repay past debts and hoping to avoid future retribution. It is not like Zhuang Zhou (Zhuang Zhou, i.e., Zhuangzi) who believed that extravagant burials in later generations were the root of losing etiquette, and said, 'What is close about ants, and what is distant about birds and beasts?' When alive, treat the body as an inn; when dead, treat heaven and earth as a coffin. Still follow the ancient customs, not allowing burial, which is the evil of disliking external things, despising life, and valuing death. Those who seek the path of immortality, some carry books and follow teachers, carrying luggage to distant mountains. Wearing robes of silk and fragrant herbs, imitating the stretching of birds and the climbing of bears. The alchemical furnace rarely succeeds, and the beautiful jade flower is difficult to see. Congealing marrow and melting bones are just empty talk. Wearing rainbows and riding dragons, one never sees the reality. Some abandon corpses to rot on the ground, losing bones on the Tiantai Mountain. When alive, they lack the kindness of steaming and nourishing; after death, there is no benefit in the underworld. The inverted mind is more dangerous than ordinary things, and the evil net hangs on all beings. The nine clans suffer the calamity of slandering the right path, and the six relatives incur the consequences of lacking the merits of sages. Clinging to dangerous things and relying on decaying things is truly heartbreaking. Arrogant and unafraid, how foolish. For a long time without awakening, how blind you are. External theories say that the languages of China and the barbarians are different, and the phonology is not

同。然佛經釋迦稱牟尼。此是胡語。此土翻譯。乃曰能儒。能儒之名位卑周孔。故沒其能儒之劣名。而存釋迦之戎號。所言阿耨多羅三藐三菩提者。漢言阿無也。耨多羅言上也。三藐三正遍知也。菩提道也。此土先有無上正真之道。老莊之教胡法。無以為異。故不翻譯。又菩薩摩訶薩者。漢言大善心眾生。此名下劣。非為上士。掩其鄙稱。亦又不翻。凡不譯之流。其例如是。覆蔽世俗惑亂物心。然厭舊尚新流蕩之常弊。惡同好異恒俗之鄙情。是以邯鄲有匍匐之賓。溺喪有忘歸之客世不能知。其迷七也。

內三寶無翻指七

內箴曰。夫名無得物蓋謂實賓。豈以順世之假談。格玄聖之優劣。夫荀家以首召質。仲氏將山制名。山高於丘。仲仁未弘夫子。首總于耳。荀德不逮老聃。能儒之名何容遂卑周孔。然釋迦之號義含多種。遍能貫于萬德。不可以仁偏訓。通仁絕於四句。安得將能定翻述者。事不得已。強復存其舊號耳。又云。言道家舊有正遍知道與菩提不異者。信是正教流后偽竊此名。覈實尋源豈得斯號。夫上法高勝道義通玄。正實翻邪真由反偽。今符書咒咀不可謂正。薰蕕混雜不可謂真。道士畏鬼符云。左佩太極章。右帶昆吾鐵。指日即停暉。擬鬼千里血。造黃神越章殺鬼。又造赤章法亦殺人也。

【現代漢語翻譯】現代漢語譯本：相同之處在於，佛經中釋迦被稱為牟尼（Muni）。這是胡語（外族語言）。用此土（中原）的語言翻譯，應該叫做『能儒』（能夠成為儒者）。但『能儒』這個名字顯得地位低下，比周公、孔子還不如，所以捨棄了『能儒』這個低劣的名字，而保留了『釋迦』這個外族的稱號。所說的『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi），在漢語中，『阿』（a）是『無』的意思，『耨多羅』（nuttara）是『上』的意思，『三藐三』（samyak-sam）是『正遍知』的意思，『菩提』（bodhi）是『道』的意思。此土原先就有『無上正真之道』，老莊的教義和胡人的佛法，沒有什麼不同，所以不翻譯。還有『菩薩摩訶薩』（Bodhisattva-Mahasattva），在漢語中是『大善心眾生』的意思。這個名字顯得低下，不像是對上等人的稱呼，所以掩蓋了這個鄙俗的稱謂，也不翻譯。凡是不翻譯的，大概就是這種情況。這是爲了掩蓋世俗的迷惑，擾亂人們的心智。然而，喜新厭舊是流俗的常態弊病，厭惡相同、喜好不同是恒常世俗的鄙陋情感。因此，趙國邯鄲有學人匍匐前行，溺水而死的人有忘記回家的。世人不能明白，他們是迷失了本性啊。

內部的三寶沒有翻譯，指的是以下七點：

內箴說：名稱本來是爲了獲得事物的真實情況，怎麼能用順應世俗的虛假言論，來衡量玄妙聖人的優劣呢？荀子用頭來概括人的本質，仲尼用山來制定名稱。山高於土丘，仲尼的仁義還沒有弘揚到超過孔子，頭統領著耳朵，荀子的德行比不上老聃。『能儒』這個名字怎麼能卑微到不如周公、孔子呢？然而，『釋迦』這個稱號，義理包含多種，能夠普遍貫穿萬德，不能用仁義來片面解釋。通達仁義超越了四句（有、無、亦有亦無、非有非無），怎麼能用『能』來確定翻譯呢？這是事情不得已，才勉強保留了舊的稱號罷了。又有人說，道家原先就有的『正遍知道』與『菩提』沒有區別，這確實是正教流傳后，有人虛假地竊取了這個名稱。覈實情況，追尋根源，怎麼能有這個稱號呢？上等的佛法高妙殊勝，道義通達玄遠，正道真實才能破除邪惡，真理才能駁倒虛偽。現在道士的符書咒語，不能說是正道，薰草和蕕草混雜在一起，不能說是真理。道士害怕鬼，符上寫著：『左佩太極章，右帶昆吾鐵，指日太陽就停止發光，用血來嚇退千里之外的鬼。』製造黃神越章來殺鬼，又製造赤章法術來殺人啊。

【English Translation】 English version: Similarly, in Buddhist scriptures, Shakya is called Muni (Sage). This is a term from the 'Hu' language (foreign language). Translated into the language of this land (China), it should be called 'Neng Ru' (Capable Confucian). However, the name 'Neng Ru' seems to imply a low status, even inferior to the Duke of Zhou and Confucius. Therefore, the inferior name 'Neng Ru' was discarded, and the foreign title 'Shakya' was retained. As for 'Anuttara-samyak-sambodhi' (Supreme Perfect Enlightenment), in Chinese, 'a' means 'no' or 'non-', 'nuttara' means 'supreme', 'samyak-sam' means 'right and universal knowledge', and 'bodhi' means 'the way'. This land originally had the 'Supreme Perfect Way'. The teachings of Laozi and Zhuangzi are not different from the Buddhist Dharma of the 'Hu' people, so it is not translated. Also, 'Bodhisattva-Mahasattva' (Great Being of Enlightenment), in Chinese, means 'sentient beings with great good hearts'. This name seems inferior and not befitting of superior individuals, so this vulgar term is concealed and not translated. Generally, the reason for not translating is like this. It is to cover up worldly confusion and disturb people's minds. However, being tired of the old and valuing the new is a common failing of the masses, and disliking the same and liking the different is a vulgar sentiment of the common people. Therefore, in Handan of Zhao, there were those who crawled, and those who drowned forgot to return home. The world cannot understand that they have lost their way.

The inner Three Jewels are not translated, referring to the following seven points:

The inner admonition says: Names are originally for obtaining the true nature of things. How can one use false words that cater to the world to measure the superiority or inferiority of profound sages? Xunzi used the head to summarize the essence of a person, and Zhongni (Confucius) used the mountain to establish names. A mountain is higher than a hill, and Zhongni's benevolence has not yet surpassed Confucius. The head governs the ears, and Xunzi's virtue is not as good as Lao Dan. How can the name 'Neng Ru' be so humble as to be inferior to the Duke of Zhou and Confucius? However, the title 'Shakya' contains many meanings and can universally encompass all virtues. It cannot be explained one-sidedly with benevolence. Understanding benevolence transcends the four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence). How can one use 'Neng' to determine the translation? This is because there is no other choice but to reluctantly retain the old title. Furthermore, some say that the 'Right and Universal Knowledge' that the Daoists originally had is no different from 'Bodhi'. This is indeed a false appropriation of the name after the correct teaching was spread. Verifying the facts and tracing the source, how can they have this title? The superior Dharma is lofty and excellent, and the meaning of the Way is profound and far-reaching. Only the correct and true can break through the evil, and only the truth can refute the false. Now, the Daoists' talismans and incantations cannot be called the right way. The fragrant and foul herbs are mixed together, so it cannot be called the truth. Daoists fear ghosts, and the talisman says: 'Wearing the Taiji badge on the left, and carrying the Kunwu iron on the right, pointing at the sun will stop its light, and using blood to scare away ghosts thousands of miles away.' Creating the Huangshen Yue Zhang to kill ghosts, and also creating the Chizhang magic to kill people.

守雌羨下非名為上(老子云。莫若守雌又云。道性近水)。

鉗口膠目安得稱道(莊子云。膠離朱之目。鉗楊黑之口)。

猶春鳥囀哢或似於歌。鳥無能歌之實。秋蟲蠹木或近於字。蟲闕解字之真。名實斯濫。蓋此之謂也。又疑菩薩不翻茲謬益甚。書云。上聖達于鷦螟。皆有蟲稱。經言。多足二足如來最尊。然蜫蟄通於含靈。眾生豈越凡聖。大心之稱。非為下劣。子雖洗垢求疵。無損南威之麗。捧心敩疾。未變西施之妍。當更為爾陳其指掌。釋迦是佛顯名。菩提是法尊稱。菩薩為僧導首。三寶勝號譯人存其本名。非如朱門玉柱之讖。陽父陰母之淫。黃書云。開命門抱真人。嬰回龍彪載三五七九。天羅地網開朱門進玉柱。陽思陰母白如玉。陰思陽父手摩捉也。號馬屎為靈薪。呼口唾為玉液。扣齒為天鼓。嚥唾為醴泉。馬屎為靈薪。老鼠為玉璞。出上清經。事鄙而怯彰。辭穢而難顯。猶靈鳳以容德希睹。鼢鼠以丑懼潛形。雖隱質事同蚩妍異矣。冥焉不知。爾盲七也。

外論曰。夫聖人應化隨方接引。在胡則禿髮露頂。處漢則端委縉紳。此華夷之常形。非教方之勝負。若佛茍令去茲冠冕皂服被緇。棄我華風遠同胡俗。則不能兼通冠冤。便是智力不周。何謂天竺隨方現形而為設教。茍若不能。則佛自是天竺

【現代漢語翻譯】現代漢語譯本守雌羨下，並非是爲了追求名聲地位（老子說：『最好是保持柔弱』，又說：『道的本性接近於水』）。閉口不言，遮蔽雙眼，又怎能稱得上懂得『道』呢？（莊子說：『用膠粘住離朱的眼睛，堵住楊黑的嘴巴』）。就像春天的鳥兒鳴叫，或許聽起來像唱歌，但鳥兒並沒有真正歌唱的能力。秋天的蟲子蛀蝕木頭，或許看起來像文字，但蟲子並不懂得文字的真意。名與實混淆，說的就是這種情況。更何況，懷疑菩薩不翻譯，這種錯誤就更大了。《尚書》上說：『最聖明的人通曉鷦鷯』，都用『蟲』來稱呼。佛經上說：『多足的、兩足的，如來最為尊貴。』然而昆蟲蟄伏，也通於有知覺的生命，眾生難道能超越凡人和聖人嗎？『大心』的稱呼，並非是低劣的。你雖然想要洗去污垢來尋找瑕疵，也無法減損南威的美麗；你捧著心模仿她生病的樣子，也無法改變西施的容顏。我應當再為你清楚地說明其中的要點。『釋迦』是佛的顯明之名，『菩提』是法的尊貴稱謂，『菩薩』是僧眾的引導者。三寶的殊勝名號，翻譯的人保留了它的本來面目，不像『朱門玉柱』的讖語，『陽父陰母』的淫穢之事。《黃書》上說：『開啟命門，擁抱真人，嬰兒迴旋，龍紋顯現，承載三五七九之數。』『天羅地網，開啟朱門，進入玉柱，陽思念陰母，白皙如玉，陰思念陽父，手來撫摸。』竟然把馬糞叫做『靈薪』，把口水叫做『玉液』，叩齒叫做『天鼓』，嚥唾沫叫做『醴泉』，把馬糞當成靈薪，把老鼠當成玉璞，出自上清經。事情既鄙陋又膽怯，言辭既污穢又難以啟示真理。就像鳳凰因為容貌品德而很少被人看到，鼢鼠因為醜陋而害怕，所以隱藏形跡。雖然隱藏的本質相同，但美醜卻不一樣啊。你對此一無所知，你真是個瞎子！外道辯論說：聖人應機教化，隨著地方不同而接引眾生。在胡地就剃髮露頂，在漢地就穿著禮服，戴著帽子。這是華夷的通常形態，不是教義高下的勝負。如果佛陀一定要脫去漢地的冠冕禮服，穿上僧人的黑色衣服，拋棄華夏的風俗，遠遠地去效仿胡人的習俗，就不能兼顧各方，便是智慧力量不夠周全。為什麼說天竺的佛陀能隨著地方不同而顯現不同的形象來設教呢？如果不能這樣，那麼佛陀就只是天竺的佛陀了。

【English Translation】 English version To embrace the feminine and admire what is below is not to seek fame (Lao Tzu said: 'Nothing is better than embracing the feminine,' and also said: 'The nature of the Tao is close to water'). To clamp the mouth shut and glue the eyes, how can one claim to understand the Tao? (Zhuangzi said: 'Glue the eyes of Li Zhu, clamp the mouth of Yang Hei'). Like the chirping of a spring bird, it may sound like singing, but the bird does not have the ability to truly sing. Like an autumn insect boring into wood, it may look like writing, but the insect does not understand the true meaning of the words. The name and reality are confused, this is what it means. Moreover, to doubt that Bodhisattvas are not translated is an even greater error. The Book says: 'The most sage person understands the wren,' all use 'insect' to refer to them. The Sutra says: 'Those with many feet, those with two feet, the Tathagata is the most honored.' However, insects hibernate and communicate with sentient beings, can sentient beings surpass ordinary people and saints? The title of 'Great Mind' is not inferior. Although you want to wash away the dirt to find flaws, you cannot diminish the beauty of Nanwei; you hold your heart and imitate her illness, you cannot change the beauty of Xishi. I should further explain the key points to you clearly. 'Shakya' is the manifest name of the Buddha, 'Bodhi' is the honored title of the Dharma, 'Bodhisattva' is the leader of the Sangha. The auspicious names of the Three Jewels, the translators retained their original form, not like the prophecy of 'red doors and jade pillars,' the obscenity of 'yang father and yin mother.' The Yellow Book says: 'Open the gate of life, embrace the true person, the infant revolves, the dragon pattern appears, bearing the numbers three, five, seven, and nine.' 'Heaven and earth net, open the red door, enter the jade pillar, yang thinks of yin mother, white as jade, yin thinks of yang father, hands caress.' They even call horse manure 'spiritual fuel,' call saliva 'jade liquid,' knocking teeth is called 'heavenly drum,' swallowing saliva is called 'sweet spring,' horse manure is considered spiritual fuel, and rats are considered jade, from the Shangqing Sutra. The matter is both vulgar and timid, the words are both filthy and difficult to reveal the truth. Just as the phoenix is rarely seen because of its appearance and virtue, the mole rat is afraid because of its ugliness, so it hides its tracks. Although the hidden essence is the same, the beauty and ugliness are different. You know nothing about this, you are truly blind! Externalists argue: Sages respond to opportunities and teach, guiding sentient beings according to different places. In the land of the Hu, they shave their heads and expose their tops, in the land of the Han, they wear ceremonial robes and hats. This is the usual form of the Hua and Yi, not the victory or defeat of the teachings. If the Buddha must take off the Han's ceremonial robes and hats, put on the black clothes of monks, abandon the customs of China, and imitate the customs of the Hu people from afar, then he cannot take care of all parties, which is insufficient wisdom and strength. Why say that the Buddha of Tianzhu can manifest different images according to different places to establish teachings? If he cannot do this, then the Buddha is only the Buddha of Tianzhu.

之胡神。非中華之大聖。豈有禿髮之訓施於正國。若漢學胡形。剪髮便名事佛。則應故習漢法。著巾亦為奉道。是知露頂。括髮鄉俗不同。嗟乎士民用為修善。可謂貴鄰室之弊襜。賤自家之黼黻。世不能知。迷之八也。

內異方同制指八

內箴曰。夫至道應運無方。聖賢乘機引物。子居九夷不患其陋。禹入裸國欣然解裳。姬伯適越而文身。武靈順世而胡服。雖復筌蹄異術。而魚兔之功齊矣。況變俗緘心毀形結志。去簪纓以會道。棄鬚髮以修真。聖制不徒其有致矣。但仁義變於三游。盜跖資於五善。聖教綿遠。終使鼠璞濫名(劉子云。周人謂死鼠為玉璞也)玄化幽微。遂令雞鳳混質(文心云。楚人以山雞為鳳)故九十五種騰翥于西𠃵。三十六部淆亂于東國。至如優婁佉子之論。衛世師主之經(涅槃經云。衛世師論也)吉頭夷羅之仙(火仙外道名吉波頭水仙外道名夷叔羅也)末伽阇夜之道(若提子斷見外道也)或托水火而要聖。憑日月而敩神。執四大以非因。指三業為無報。滯識將冥山等闇。邪心與昧谷同昏。如斯之流。西土之邪論也。其次鬼笑靈談安歌浩唱。吞刀吐火。駭仲卿之庸心。漱雨噓風。驚劉安之淺慮。或身佩中黃之箓。口誦靈飛之符。蹈金闕而游神。憑玉京而洗累。若此之例。東區之異學也。並

【現代漢語翻譯】現代漢語譯本：至於胡神（指來自西域的神祇），並非中華的大聖人。哪裡有剃髮的教導施加於正統的國家呢？如果學習胡人的樣子，剃了頭髮就叫做事奉佛，那麼就應該仍然學習漢人的法度，戴帽子也算是奉行道教了。由此可知，露出頭頂，剃光頭髮，只是鄉俗不同罷了。唉，士人百姓卻用它來修善，這可以說是看重鄰居家的破爛衣服，輕賤自己家的華美禮服。世人不能明白，這是迷惑的第八種表現。

內部不同而外部相同，這是第八種迷惑。

內部的勸誡說：至高的道適應時運而沒有固定的方法，聖賢憑藉時機來引導萬物。有人居住在九夷之地，不擔心那裡的簡陋；禹進入裸體之國，欣然地脫下衣裳。姬伯到了越國就紋身，武靈王順應世俗就穿胡服。即使方法不同，但得到魚和兔子的功用卻是一樣的。更何況改變習俗，約束內心，毀壞形體，堅定志向，捨棄簪纓來會合于道，拋棄鬚髮來修養真性。聖人的制度並非沒有道理。但是仁義被三游之人所改變，盜跖也利用了五善。聖人的教化綿延長遠，最終使得死老鼠也被濫稱為玉璞（劉子說：周人稱死老鼠為玉璞）。玄妙的教化幽深微妙，於是使得山雞和鳳凰混淆在一起（文心說：楚人把山雞當做鳳凰）。所以九十五種外道在西域飛騰，三十六部邪說在東國混淆。至於優婁佉子（外道名）的理論，衛世師（外道名）所主張的經典，吉頭夷羅（火仙外道名吉波頭，水仙外道名夷叔羅）的仙術，末伽阇夜（若提子，斷見外道）的道，或者憑藉水火來求得聖道，憑藉日月來傚法神靈，執著於四大而否定因果，認為身口意三業沒有報應。滯留于意識之中，就像被冥山一樣黑暗；邪惡的心就像昧谷一樣昏暗。像這樣的流派，是西土的邪論。其次是鬼笑靈談，安歌浩唱，吞刀吐火，使仲卿這樣平庸的人感到驚駭，漱雨噓風，使劉安這樣見識淺薄的人感到驚訝。或者身上佩戴著中黃之箓，口中誦讀著靈飛之符，在金闕中游神，憑藉玉京來洗滌罪業。像這樣的例子，是東方的異學。這些都...

【English Translation】 English version: As for the 'Hu gods' (referring to deities from the Western Regions), they are not the great sages of China. Where does the teaching of shaving the head apply to orthodox countries? If learning from the 'Hu' people and shaving the head is called serving the Buddha, then one should still learn the Han customs and wearing a hat should also be considered serving Taoism. From this, it can be seen that exposing the head and shaving the hair are merely different local customs. Alas, scholars and common people use it to cultivate goodness, which can be said to value the tattered clothes of the neighbor while despising the beautiful robes of one's own family. The world cannot understand this; it is the eighth kind of delusion.

Internally different but externally the same, this is the eighth delusion.

The internal admonition says: The supreme Dao adapts to the times without a fixed method, and sages take advantage of opportunities to guide all things. One may live in the land of the Nine Yi (ancient tribes), without worrying about its simplicity; Yu (a legendary ruler) entered the naked country and gladly took off his clothes. Ji Bo (King Wen of Zhou) tattooed his body when he went to Yue, and King Wuling of Zhao followed the world and wore 'Hu' clothes. Even though the methods are different, the benefits of obtaining fish and rabbits are the same. Moreover, changing customs, restraining the mind, destroying the form, and firming the will, abandoning the hairpin to meet the Dao, and discarding the beard and hair to cultivate true nature. The sage's system is not without reason. However, benevolence and righteousness are changed by the 'three wanderers', and Zhi the Robber also used the 'five virtues'. The sage's teachings are long-lasting, eventually causing dead rats to be falsely called jade (Liu Zi said: The Zhou people called dead rats jade). The profound transformation is subtle and mysterious, thus causing mountain chickens and phoenixes to be confused (Wen Xin said: The Chu people regarded mountain chickens as phoenixes). Therefore, ninety-five kinds of heretical paths soar in the Western Regions, and thirty-six kinds of heresies are confused in the Eastern countries. As for the theories of Uruka (heretical name), the scriptures advocated by Vaisheshika (heretical name), the magic of Jita and Ishvara (fire immortal heretical name Jita, water immortal heretical name Ishvara), the path of Makarajiva (Ajivika, annihilationist heretic), or relying on water and fire to seek the holy way, relying on the sun and moon to imitate the gods, clinging to the four elements and denying cause and effect, thinking that the three karmas of body, speech, and mind have no retribution. Lingering in consciousness is as dark as being in the Dark Mountain; the evil heart is as dark as the Dark Valley. Such schools of thought are the heretical theories of the Western Lands. Secondly, there are ghost laughter and spiritual talks, peaceful songs and loud chants, swallowing knives and spitting fire, frightening mediocre people like Zhong Qing, rinsing with rain and blowing wind, surprising shallow-minded people like Liu An. Or wearing the Zhong Huang Lu on the body, reciting the Ling Fei Fu in the mouth, traveling in the Golden Gate and washing away sins by relying on the Jade Capital. Such examples are the heterodox teachings of the Eastern Regions. These all...

皆邪網覆心倒針刺眼。深持惑塹高筑疑城。各抱一隅迷淪於三界。爭守二見沉晦於九流。識體輪迴。無明翳其住本。心用浮動。取相溺其長源。大聖道眼預觀隨機設藥。誕質西土正教東流。疾重則親降醫王。患輕則寄方遙授。偏禆以剪梟鏡。重將而戮鯨鯢。此亦釋門和扁之術。法王孫吳之勢也。聖無二制容服義均。猶清濟濁河。歸滄海而同味。綠膺絳顙。集須彌而共色。沖和子曰。琁璣文者。皆是求神仙不死之道。其次道則養我。今日身命駐彩延華。儻至三五百年以此為真耳。長生久視義在於斯。今之道士所學之法。不復以此爲念。然大都止令如佛家身死神明更生勝地耳。若不復貴此身者不如專心學佛道。佛道營練精神日明日益甚有名理定慧之法孱然可修。何勞勤苦。自名道士而實是學佛家僧法邪學又不專。蓋是圖龍畫虎之儔耳。何不去鹿巾釋黃褐。剃鬚發染袈裟。而歸依世尊耶。世間道士經及行道。義理則約數論而後通。言偷佛家經論。改作道書。如黃庭元陽靈寶上清等經。及三皇之典。並改換法華及無量壽等經而作者也。修心則依坐禪而望感。言改坐禪之名。為精思之號也。上清尤高。師未逾上界之域。太清仙法。又棄置而不論。未知何法取異佛家而稱為道士也。其得意者當師佛矣。子是南人。躬學茅山道士沖和

【現代漢語翻譯】現代漢語譯本：他們都像被邪惡的網覆蓋了內心，像被倒置的針刺痛了眼睛。深深地持有迷惑，像高高築起的懷疑之城。各自抱著一個角落，在三界中迷失沉淪。爭相守護二見（有和無），在九流（儒、道、陰陽、法、名、墨、縱橫、雜、農）中沉沒昏暗。意識的本體在輪迴中流轉，無明遮蔽了它本來的居所。心的作用浮動不定，執取外相而沉溺於它長久的根源。偉大的聖人以道眼預先觀察，隨機應變地設定藥物。佛陀降生於西土（印度），正教向東流傳。疾病沉重就親自降臨醫王（佛），病患輕微就寄託藥方遙遠地傳授。用偏頗的理論來剪除梟鏡（比喻邪惡），用強大的軍隊來誅殺鯨鯢（比喻強大的敵人）。這也就是釋迦牟尼佛門中和、扁鵲的醫術，法王（佛）孫武的威勢啊。聖人的教誨沒有兩種制度，容納和順服的意義相同。就像清澈的濟水流入渾濁的黃河，最終歸於滄海而味道相同。綠色的鸚鵡和紅色的鳥，聚集在須彌山而顏色和諧。沖和子說：『研究琁璣（古代觀測天象的儀器）文字的人，都是爲了尋求神仙不死之道。其次的道術則用來養護自身。如今的生命駐留光彩，延續年華。如果能活到三五百年，就以此為真了。長生久視的意義就在於此。』現在道士所學習的法術，不再以此爲念。然而大都只是爲了像佛家一樣，身死後神明能夠轉生到更好的地方。如果不看重這個身體，不如專心學習佛道。佛道的修煉能夠使精神日益光明，而且有明確的義理和定慧之法可以修習，何必辛勤勞苦呢？自己名為道士，而實際上是學習佛家的僧法，邪而不專。大概是畫龍不成反類虎的同類罷了。為什麼不去掉鹿皮巾，脫下黃褐色的衣服，剃掉鬚髮，染上袈裟，而歸依世尊呢？世間道士的經典和行道，義理則先通過約數論才能通達。他們偷盜佛家的經論，改寫成道書，如《黃庭經》、《元陽經》、《靈寶經》、《上清經》等，以及《三皇經》等典籍，並且改換《法華經》及《無量壽經》等經典而進行創作。修心則依靠坐禪而希望得到感應。他們說把坐禪的名字改為精思的稱號。上清的境界尤其高妙，但道士的老師還沒有超越上界的領域。太清的仙法，又被拋棄而不論。不知道他們用什麼法來區別于佛家而自稱為道士呢？那些得意的人大概是效彷彿陀了吧。您是南方人，親自學習茅山道士沖和的道法。

【English Translation】 English version: They are all like having their hearts covered by evil nets, their eyes pierced by inverted needles. They deeply hold onto delusion, like a high-built city of doubt. Each embraces a corner, lost and sinking in the Three Realms (Desire Realm, Form Realm, Formless Realm). They compete to guard the Two Views (existence and non-existence), submerged and obscured in the Nine Schools of Thought (Confucianism, Taoism, Yin-Yang, Legalism, Logicians, Mohism, Strategists, Miscellaneous, Agriculture). The essence of consciousness revolves in Samsara (cycle of rebirth). Ignorance obscures its original abode. The function of the mind is floating and unstable, clinging to appearances and drowning in its long-standing source. The Great Sage (Buddha) foresees with the eye of wisdom, prescribing medicine according to the situation. He was born in the Western Land (India), and the orthodox teachings flowed eastward. If the illness is severe, the King of Physicians (Buddha) descends in person. If the ailment is mild, he sends prescriptions from afar. He uses biased theories to cut away the owl mirror (metaphor for evil), and uses powerful armies to slay the whales (metaphor for powerful enemies). This is also the medical skill of He and Bian (famous doctors in ancient China) in the Shakyamuni Buddha's teachings, and the power of the Dharma King (Buddha) Sun Wu (Sun Tzu). The sage's teachings have no two systems; acceptance and obedience have the same meaning. It is like the clear Ji River flowing into the turbid Yellow River, eventually returning to the vast sea and having the same taste. Green parrots and red birds gather on Mount Sumeru and share harmonious colors. Chong Hezi said: 'Those who study the texts of the Xuanji (ancient astronomical instrument) are all seeking the way to immortality as immortals. The next best Taoist arts are used to nourish oneself. Now life dwells in splendor, extending years. If one can live for three to five hundred years, then this is considered true. The meaning of longevity lies in this.' The methods that Taoists learn now no longer focus on this. However, they mostly just aim to be like the Buddhists, where the spirit can be reborn in a better place after death. If one does not value this body, it is better to focus on learning the Buddhist path. The cultivation of the Buddhist path can make the spirit brighter day by day, and there are clear principles and methods of Samadhi and Prajna (wisdom) that can be cultivated, why bother with hard work? They call themselves Taoists, but in reality, they are learning Buddhist monastic practices, heretical and not specialized. They are probably like those who try to draw a dragon but end up with something resembling a tiger. Why not remove the deerskin cap, take off the brown clothes, shave the beard and hair, dye the kasaya (robe), and take refuge in the World Honored One (Buddha)? The scriptures and practices of worldly Taoists are based on approximate calculations before they can be understood. They steal Buddhist scriptures and rewrite them as Taoist books, such as the Huangting Sutra, Yuanyang Sutra, Lingbao Sutra, Shangqing Sutra, etc., as well as the Three Sovereigns' Classics, and rewrite the Lotus Sutra and the Infinite Life Sutra, etc. They rely on meditation to hope for a response. They say they changed the name of meditation to the title of 'refined contemplation'. The realm of Shangqing is particularly high, but the Taoist teacher has not yet surpassed the realm of the upper world. The immortal methods of Taiqing are also discarded and not discussed. I don't know what methods they use to distinguish themselves from Buddhists and call themselves Taoists. Those who are successful are probably imitating the Buddha. You are a Southerner, personally studying the Taoist methods of Chong He of Maoshan.

子之法。沖和子與陶隱居。常以敬重佛法為業。但逢眾僧莫不禮拜。巖穴之內悉安佛像。自率門徒受學之士。朝夕懺悔恒讀佛經。案琁璣抄。文沖和子所制。以非當世道士不敬佛者。故陶隱居答大鸞法師書云。去朔耳聞音聲。茲晨眼受文字。或由頂禮歲積。故致真應。來儀正爾。整拂藤蒲采汲花水。端襟儼思佇聆警錫也。弟子華陽陶弘景和南。汝師事佛敬僧。曾無異說。爾何自陷違背本宗。不義不仁罪招極法。牟子論云。堯舜周孔老氏之化。比之於佛。猶白鹿之與麒麟。而子不能悟。其盲八也。

外論曰。天皇九紀之前。書契未作。太昊六爻之後。文字乃興。自爾已來漸弘載籍。前賢往聖皆著典墳。揖讓干戈備陳篆冊。所以左史記事右史記辭。直筆直言無矯無妄。魏書外國傳皇甫謐高士傳。並曰。桑門浮圖經。老子所作。

注曰。浮圖經者。魏略及西域傳云。臨猊國有神人。名曰沙律之所傳也。沙律年老發白。常教人為浮圖。人有災𥚣及無子者。勸行浮圖。齋戒令舍財贖愆。臨倪王久無太子。其妃莫耶。因祀浮圖而生太子。遂名其子為浮圖焉。前漢哀帝時秦景使月氏。國王令太子口授于景。所以浮圖經教前漢早行。六十三年之後明帝方感瑞夢也。考秦景傳。經不云老說。案晉世道士王浮。改西域傳為明威

【現代漢語翻譯】現代漢語譯本：子的法則。沖和子與陶隱居，常常以敬重佛法為事業。只要遇到僧眾，沒有不禮拜的。在巖洞之內，都安放佛像。親自帶領門徒和求學的人，早晚懺悔，經常誦讀佛經。根據《琁璣抄》記載，文沖和子所作，認為當世道士沒有不敬佛的。所以陶隱居在給大鸞法師的回信中說：『之前只是聽說，今天親眼見到文字。或許是因為多年頂禮膜拜，所以才感應到真理。您的到來真是及時。我整理好藤席，汲取花水，端正衣襟，恭敬地等待聆聽您的教誨。』弟子華陽陶弘景和南（梵語：皈依）。您的老師事奉佛，尊敬僧人，從來沒有不同的說法。您為什麼自己陷入違背本宗的行為？不義不仁，罪過將招致極刑。牟子在《牟子理惑論》中說，『堯、舜、周公、孔子、老子的教化，與佛相比，就像白鹿與麒麟一樣。』而您不能領悟，真是太愚昧了。

外論說，天皇九紀之前，還沒有文字。太昊六爻之後，文字才開始出現。從那時以來，書籍逐漸弘揚。以前的賢人和聖人，都著書立說。揖讓和戰爭，都記載在書冊上。所以左史記事，右史記辭，直筆直言，沒有虛假和妄言。《魏書·外國傳》和《皇甫謐高士傳》都說，『桑門（梵語：沙門）浮圖（梵語：佛陀）經，是老子所作。』

註釋說，『浮圖經』，根據《魏略》和《西域傳》記載，臨猊國（古代西域國家名）有神人，名叫沙律（可能是梵語Śrāvak的音譯，意為聲聞）所傳。沙律年老發白，經常教人建造浮圖（佛塔）。人們有災禍或者沒有兒子，就勸他們建造浮圖，齋戒，舍財贖罪。臨倪國王很久沒有太子，他的妃子莫耶，因為祭祀浮圖而生了太子，於是就給兒子取名為浮圖。前漢哀帝時，秦景出使月氏（古代中亞國家名），國王讓太子口述給秦景。所以浮圖經教在前漢時期就已經流行。六十三年之後，漢明帝才感應到瑞夢。考證《秦景傳》，經書中沒有說是老子所說。根據晉朝道士王浮，更改《西域傳》為《明威》。

【English Translation】 English version: The Law of Zi. Chong Hezi and Tao Hongjing (Tao the Recluse) consistently made respecting the Buddha's teachings their practice. Whenever they encountered monks, they would bow to them. Within caves, they placed Buddha images. They personally led disciples and students in repentance morning and evening, constantly reading Buddhist scriptures. According to the 'Xuanji Chao', written by Wen Chong Hezi, no Daoist of that time did not respect the Buddha. Therefore, Tao the Recluse wrote in a letter to Dharma Master Da Luan: 'Previously, I only heard the sound; this morning, I see the words. Perhaps it is due to years of prostration that I have attained true response. Your arrival is timely. I have arranged the rattan mat, drawn flower water, straightened my robes, and respectfully await listening to your teachings.' Disciple Huayang Tao Hongjing offers his reverence (Namo). Your teacher serves the Buddha and respects monks, never having different views. Why do you involve yourself in actions that violate the principles of our sect? Such unrighteousness and unkindness will bring about extreme punishment. Mouzi, in the 'Mouzi Lihuolun', says, 'The teachings of Yao, Shun, the Duke of Zhou, Confucius, and Laozi, compared to the Buddha, are like white deer compared to unicorns.' Yet you cannot understand, how blind you are.

External treatises say that before the ninth era of the Heavenly Emperors, writing had not yet been created. After the six lines of Tai Hao, writing then arose. Since then, books have gradually flourished. Former sages and wise men all wrote classics. Etiquette and warfare are all recorded in books. Therefore, the left historian records events, and the right historian records words, writing truthfully without falsehood or delusion. The 'Wei Shu: Foreign Countries' and 'Huangfu Mi: Biographies of High-Minded Men' both say, 'The Sutra of the Samanas (Śrāmaṇa) and the Buddhas (Buddha) was written by Laozi.'

The commentary says that the 'Buddha Sutra', according to the 'Wei Lue' and 'Western Regions', states that in the country of Linni (an ancient country in the Western Regions), there was a divine man named Shalu (possibly a transliteration of Śrāvak, meaning 'hearer'), who transmitted it. Shalu was old and white-haired, and often taught people to build stupas (Buddhist pagodas). People who had disasters or no children were encouraged to build stupas, observe precepts, and donate wealth to atone for their sins. The King of Linni had no heir for a long time, and his consort Moye gave birth to a prince after worshiping the stupa, so they named their son Buddha. During the reign of Emperor Ai of the Former Han Dynasty, Qin Jing was sent as an envoy to the Yuezhi (an ancient Central Asian country), and the king had the prince dictate to Qin Jing. Therefore, the teachings of the Buddha Sutra were already popular in the Former Han Dynasty. It was sixty-three years later that Emperor Ming of the Han Dynasty experienced the auspicious dream. Examining the 'Biography of Qin Jing', the sutra does not say that it was spoken by Laozi. According to the Daoist Wang Fu of the Jin Dynasty, he changed the 'Western Regions' to 'Mingwei'.

化胡經。乃稱老子渡流沙教胡王為浮圖。變身作佛方有佛興。蓋誣誷之甚極也。但罽賓去此萬里已還。秦漢至今商人蕃使相繼不絕。莫傳老子在彼化胡。況浮圖經。及變身作佛未之聞也。縱使老子為浮圖。始是報恩供養舍利方顯聖德。何名誕哉。袁宏漢后紀云。老子入胡分身作佛。道家經誥。其說甚多。檢袁宏漢紀。本無老子作佛之文。即日朝廷博識者多。豈可塞耳。偷鈴指鹿為馬。何愚之甚也。

明威化胡等經並云。胡王不信老子。老子神力伏之。方求悔過。自髡自翦謝愆謝罪。老君大慈愍其愚昧。為說權教隨機戒約。皆令頭陀乞食。以制兇頑之心。赭服偏衣。用挫強梁之性。割毀形貌。示為黥劓之身。禁約妻房。絕其勃逆之種。

注曰。汝以禁約妻房而為罪者。玄都會聖仍為燕爾之坊至德清虛。便是同牢之觀也。既學長生。汝恒對婦親慕李氏。皆須養兒。但李耳李宗。人人取婦。張陵張魯世世畜妻。故有男官女官之兩名。系師嗣師之別號。魏晉已來館中生子。陳梁之日靜內養兒。喚婦女為朱門。呼丈夫為玉柱。淫慾猥慢生自道家。外假清虛內專穢紲。可恥之甚也。所謂重病加於毒藥。宜令刳腹洗腸。深罪約以嚴刑。必須誅宗滅祀。但此土君子夙稟道真。

撿漢官儀云。景帝已來於國學內。始立

【現代漢語翻譯】現代漢語譯本：《化胡經》聲稱老子渡過流沙，教化胡王成為浮圖（Buddha的音譯）。老子變身成佛，佛教才得以興起。這實在是極大的誣陷和謊言。且不說罽賓（今克什米爾地區）距離此地萬里之遙，自秦漢以來，商人使節往來不絕，從未聽說老子在那裡教化胡人。更何況浮圖經，以及老子變身成佛之事，更是聞所未聞。即便老子真是浮圖，最初也應是報恩供養舍利（佛陀的遺骨）才顯現聖德，怎麼能說是憑空捏造呢？袁宏的《漢后紀》中說，老子入胡分身成佛。道家的經書誥文中，類似的說法很多。但查閱袁宏的《漢紀》，根本沒有老子成佛的記載。如今朝廷中博學多識的人很多，怎麼能掩耳盜鈴，指鹿為馬呢？這實在是太愚蠢了。

《明威化胡經》等經書都說，胡王不相信老子，老子用神力降伏了他，胡王才請求悔過，自己剃髮剪須，謝罪認錯。老君（老子）大慈大悲，憐憫他們的愚昧，為他們宣說權宜之教，隨機制定戒律，都讓他們托缽乞食，以此來制服兇頑之心；穿赭色（紅褐色）的偏衫，用來挫敗強橫暴戾的本性；割毀自己的形貌，表示自己是受過黥刑（在臉上刺字涂墨）和劓刑（割鼻子）的人；禁止婚娶，斷絕他們悖逆的血脈。

註釋說：你們以禁止婚娶為罪過，玄都會（道教場所名）的聖人仍然有燕爾之坊（指男女歡愛的場所），至德清虛（道觀名）就是同牢之觀（指結婚的場所）。既然要學習長生，你們總是當著妻子的面親近愛慕李氏。你們都需要生兒育女。李耳（老子）、李宗（人名），人人都娶妻；張陵（道教創始人）、張魯（張陵之孫），世世代代都蓄養妻室，所以才有男官女官的兩種名稱，系師（男道士）、嗣師（女道士）的別號。魏晉以來，在道觀中生孩子；陳梁時期，在靜室裡養育孩子。稱婦女為朱門，稱丈夫為玉柱。淫慾猥褻的醜事都出自道家。外表假裝清虛，內心卻專幹污穢之事，真是可恥至極。這就像重病還要用毒藥來治療，應該剖開肚子清洗腸胃；深重的罪過要用嚴厲的刑罰來懲處，必須誅滅宗族，斷絕祭祀。只是這片土地上的君子，向來稟承道家的真理。

查閱《漢官儀》記載，景帝（漢景帝）以後，在國學內開始設立...

【English Translation】 English version: The Huahu Jing (Scripture on the Conversion of the Barbarians) claims that Laozi (founder of Taoism) crossed the quicksand desert and taught the barbarian king, turning him into a 浮圖 (Fú tú, transliteration of Buddha). Laozi transformed himself into a Buddha, and only then did Buddhism arise. This is an extreme slander and falsehood. Moreover, Jibin (罽賓, present-day Kashmir region) is tens of thousands of miles away from here. Since the Qin and Han dynasties, merchants and envoys have traveled back and forth continuously, but no one has ever heard of Laozi teaching the barbarians there. Furthermore, the 浮圖經 (Fú tú Jīng, Buddhist scriptures), and the transformation of Laozi into a Buddha, are unheard of. Even if Laozi were truly a 浮圖 (Fú tú), he should have initially manifested his saintly virtue by repaying kindness and making offerings to the 舍利 (shèlì, relics of the Buddha), how could it be a fabrication? Yuan Hong's Han Hou Ji (Annals of the Later Han Dynasty) says that Laozi entered the land of the barbarians and divided his body to become a Buddha. There are many similar statements in Taoist scriptures and edicts. However, upon examining Yuan Hong's Han Ji (Annals of the Han Dynasty), there is no mention of Laozi becoming a Buddha. Nowadays, there are many learned and knowledgeable people in the court, how can they cover their ears and steal a bell, and call a deer a horse? This is extremely foolish.

The Mingwei Huahu Jing (Scripture on the Illustrious Conversion of the Barbarians) and other scriptures all say that the barbarian king did not believe in Laozi. Laozi subdued him with divine power, and the barbarian king then begged for repentance, shaving his head and cutting his beard, apologizing and admitting his guilt. Laojun (老君, another name for Laozi), with great compassion, pitied their ignorance and preached expedient teachings to them, randomly establishing precepts and rules, making them all beg for food with alms bowls, in order to subdue their fierce and stubborn hearts; wearing ochre-colored (reddish-brown) robes with one shoulder exposed, in order to thwart their strong and violent nature; cutting and destroying their appearances, showing that they were people who had undergone 黥刑 (qíng xíng, facial tattooing as punishment) and 劓刑 (yì xíng, nose amputation); prohibiting marriage, cutting off their rebellious bloodline.

The commentary says: You consider the prohibition of marriage to be a sin, but the saints of Xuan Du Hui (玄都會, name of a Taoist place) still have places for amorous encounters, and Zhi De Qing Xu (至德清虛, name of a Taoist temple) is a place for marital union. Since you want to learn longevity, you always show affection for the Li family in front of your wives. You all need to have children. Li Er (李耳, Laozi), Li Zong (李宗, personal name), everyone takes a wife; Zhang Ling (張陵, founder of Taoism), Zhang Lu (張魯, grandson of Zhang Ling), generation after generation, they all keep wives, so there are the two names of male officials and female officials, and the titles of Xi Shi (系師, male Taoist) and Si Shi (嗣師, female Taoist). Since the Wei and Jin dynasties, children have been born in Taoist temples; during the Chen and Liang dynasties, children were raised in quiet rooms. Women are called Zhu Men (朱門, red doors), and husbands are called Yu Zhu (玉柱, jade pillars). Lewd and obscene affairs all originate from Taoism. Outwardly pretending to be pure and virtuous, but inwardly engaging in filthy deeds, it is truly shameful. This is like treating a serious illness with poison, one should cut open the abdomen and wash the intestines; serious crimes should be punished with severe penalties, one must exterminate the clan and cut off the sacrifices. It's just that the gentlemen of this land have always inherited the truth of Taoism.

Checking the Han Guan Yi (Institutions of the Han Dynasty) records that since Emperor Jing (Emperor Jing of Han), within the national academy, they began to establish...

道館。以教學徒。不許人間別立館舍。考梁陳齊魏之前。唯以瓠盧成經本。無天尊形像。案任子道論及杜氏幽求。並云。道無形質。蓋陰陽之精也。陶隱居內傳云。在茅山中立佛道二堂。隔日朝禮。佛堂有像。道堂無像。王淳三教論云。近世道士取活無方。欲人歸信。乃學佛家制立形像。假號天尊。及左右二真人置之道堂。以憑衣食。梁陸修靜之為此形也。

無勞禿頂。本遵至訓。詎假髡頭。可謂身無愆疵而樂著杻械。家無喪禍而愛居缞绖。昏戇之甚。良可悲痛。昔漢明感夢此法始來。還令胡人立廟。漢士不許遵行。魏承漢軌還依舊貫。石勒之日念其胡風為佛澄道人矯世且凡下。避役之流競為翦剃。世不能知。其迷九也。

內老子身非佛指九

內箴曰。大廈為眾材所成。群生非一人可化。故十方聖智。比塵沙而不窮。八萬法門。傾河海而莫測。故有此聖彼聖。殊方類于比肩。前佛后佛異世同於繼踵。雖像正差降凈穢區分。懲惡勸善其流一也。且周孔世訓。尚無改於百王。鄒孟劇談。猶垂美於千載。豈容周姬一代而三變三遷。老氏一身而成道成佛。即是餘人無踐聖之理。群朋絕登道之望。又先譏十異后諧一同。首軸之間譭譽矛楯。卷舒之際自皆參商。掩目盜裘信有斯諺。夫真偽相形。猶禾莠之相類。

【現代漢語翻譯】現代漢語譯本：道館（Dao Guan，道教的場所）。用來教導徒弟。不允許人們私自建立道館。考察梁、陳、齊、魏之前的情況，只有用瓠盧（Hu Lu，葫蘆）寫成的經書，沒有天尊（Tian Zun，道教神祇的尊稱）的形像。根據任子（Ren Zi）的《道論》以及杜氏（Du Shi）的《幽求》記載，都說『道』沒有固定的形態和實質，是陰陽之精華。陶隱居（Tao Yin Ju）的《內傳》記載，在茅山（Mao Shan）中建立了佛、道兩個殿堂，隔日進行朝拜。佛堂里有佛像，道堂里沒有神像。王淳（Wang Chun）的《三教論》中說，近代的道士爲了謀生沒有辦法，想要人們歸信，於是學習佛教製作神像，假託為天尊，以及左右兩邊的真人（Zhen Ren，道教對得道之人的稱呼），安置在道堂里，以此來維持生計。梁朝的陸修靜（Lu Xiu Jing）就開始製作這些神像。

不事勞作，剃光頭頂。本來應該遵循至高的教誨，哪裡需要剃髮呢？這就像是自身沒有罪過卻喜歡戴上刑具，家裡沒有喪事卻喜歡穿上喪服一樣。這是多麼的昏庸愚蠢啊，實在令人悲哀。從前漢明帝（Han Ming Di）夢見佛法才開始傳入中國，還讓胡人建立寺廟，漢人不允許遵從這種做法。魏朝沿襲漢朝的制度，仍然保持原來的做法。石勒（Shi Le）統治時期，因為考慮到這是胡人的風俗，佛圖澄（Fo Tu Deng，著名僧侶）爲了矯正世俗，所以降低自己的身份。那些爲了逃避徭役的人爭相剃髮。世人不能明白，這就是他們的迷惑之處。

（以下內容討論老子（Lao Zi）的身份並非佛陀的九個論點）

《內箴》中說，高大的房屋是由各種各樣的材料建成的，眾生不是一個人可以教化的。所以十方（Shi Fang，指東、西、南、北、東南、西南、東北、西北、上、下十個方向）的聖賢智慧，如同塵沙一樣無窮無盡。八萬（Ba Wan）法門，如同傾瀉河海一樣無法測量。所以有這個聖人，那個聖人，不同的地方的人可以比肩而立。前佛后佛，不同的時代卻像接踵而至一樣。雖然佛像的正邪有所不同，凈與穢有所區分，但懲罰邪惡，勸人向善的宗旨是一樣的。況且周公（Zhou Gong）、孔子（Kong Zi）的世俗教誨，尚且沒有改變歷代君王的制度。鄒衍（Zou Yan）、孟子（Meng Zi）的言論，仍然流傳千年。怎麼能允許周朝的姬姓（Ji Xing）一代就發生三次改變和遷移呢？老子一個人就成道成佛，那麼其他人就沒有成聖的道理，眾人就斷絕了得道的希望。而且先是批評十個不同之處，後來又調和成一個相同之處。文章開頭和結尾之間，譭譽相互矛盾。翻開和合上的時候，處處都互相沖突。掩著眼睛偷東西，確實有這樣的說法。真假相互比較，就像禾苗和莠草一樣相似。

【English Translation】 English version: Dao Guan (Daoist temples). They are used to teach disciples. People are not allowed to establish temples privately. Examining the situation before the Liang, Chen, Qi, and Wei dynasties, only scriptures written on gourds (Hu Lu) existed, and there were no images of Tian Zun (Celestial Worthies, honorific title for deities in Daoism). According to Ren Zi's 'Discourse on the Dao' and Du Shi's 'Profound Inquiry,' both state that 'the Dao' has no fixed form or substance; it is the essence of Yin and Yang. Tao Yin Ju's 'Inner Biography' records that in Mao Shan, two halls, Buddhist and Daoist, were established, and worship was conducted on alternate days. The Buddhist hall had images, while the Daoist hall had no images. Wang Chun's 'Treatise on the Three Teachings' states that modern Daoists, lacking means of livelihood, seek to gain followers by imitating Buddhism in creating images, falsely claiming them to be Tian Zun and two Zhen Ren (Perfected Beings, Daoist term for those who have attained enlightenment) on either side, placing them in the Daoist hall to sustain their living. Lu Xiu Jing of the Liang dynasty was the one who started creating these images.

Not engaging in labor, shaving the head. One should originally follow the supreme teachings; why is there a need to shave the head? This is like having no faults of one's own yet enjoying wearing shackles, or having no bereavement in the family yet loving to wear mourning clothes. This is extreme foolishness and is truly lamentable. In the past, Emperor Han Ming (Han Ming Di) dreamed of Buddhism, and this dharma began to enter China. He even allowed the barbarians to build temples, but the Han people were not allowed to follow this practice. The Wei dynasty followed the Han system and maintained the original practices. During Shi Le's reign, considering it was a barbarian custom, the monk Fo Tu Deng (a famous monk) lowered his status to rectify the world. Those who sought to evade corvée labor competed to shave their heads. The world cannot understand; this is their delusion.

(The following content discusses nine arguments that Lao Zi's identity is not that of the Buddha)

The 'Inner Admonitions' state that a great mansion is built from various materials, and sentient beings cannot be transformed by one person alone. Therefore, the wisdom of the sages of the ten directions (Shi Fang, referring to the ten directions: east, west, south, north, southeast, southwest, northeast, northwest, up, and down) is as infinite as dust and sand. The eighty-four thousand (Ba Wan) dharma gates are as immeasurable as pouring out rivers and seas. Therefore, there is this sage and that sage; people from different places can stand shoulder to shoulder. Former Buddhas and later Buddhas, different eras but like following in each other's footsteps. Although the correctness of the images differs, and purity and impurity are distinguished, the purpose of punishing evil and encouraging good is the same. Moreover, the secular teachings of Zhou Gong (Duke of Zhou) and Confucius (Kong Zi) have not changed the systems of past emperors. The discourses of Zou Yan and Mencius (Meng Zi) still pass down their beauty for thousands of years. How can it be allowed that the Ji surname (Ji Xing) of the Zhou dynasty undergoes three changes and migrations in one generation? If Lao Zi alone becomes enlightened and becomes a Buddha, then other people have no reason to become sages, and the masses are cut off from the hope of attaining the Dao. Furthermore, first criticizing ten differences, then harmonizing into one similarity. Between the beginning and the end of the text, praise and blame contradict each other. When opening and closing the scroll, everything conflicts with each other. Covering one's eyes to steal a robe, there is indeed such a saying. The comparison between truth and falsehood is like the similarity between seedlings and weeds.

善耘者存禾而去莠。求道者亦依真而舍偽。沙門之勝宗流久矣。至如漢帝降禮于摩騰(如法本傳)。

吳王屈節于康會

吳錄云。吳王問僧會曰。佛法何以異俗。答曰。為惡于顯人得而誅之。為惡于隱鬼得而誅之。易云。積善餘慶。詩詠求福不回。雖儒俗之格言。亦佛法之漸訓也。

曇始延魏君之席

魏錄云。拓拔燾用崔寇之說。遂滅法。悉毀像燒經。驅僧還俗。始正旦杖錫法衣立於城門。門者白燾。燾命斬之。三刀而始不傷。刑者白燾。燾自取佩刀。又如前斬之不傷。乃內始於虎圈。虎閉眼伏頭。燾乃試置天師圈側。虎鳴吼欲噬。燾乃知佛化清高黃老所不及。延始上席謝過。道林登晉主之床。秦世道安榮參共輦。趙邦澄上寵懋錦衣。符書云。符主出遊。命安師共輦坐。高僧傳云。石虎號澄師為大和上。衣以錦繡。每上殿敕諸王公以下扶輿。皆道降極尊德回萬乘。良有以也。黃老之術由來不競者。費才以捔勝殞躬。崔浩以邪誣喪質。

魏書云。崔浩寇謙之勸拓拔燾毀滅正教。燾後身發惡疾。乃誅崔寇二人。姜斌以集詐徙質。王浮以造偽誅身。皆驗之於耳目。非取與之虛談。其崇敬也如此。其疵譴也如彼。夫顏閔遇于孔門。標德行之首。蘇張逢于鬼谷。居浮詐之先。非獨人性之優劣。亦

所習之真偽也。且賢佞相濫。佞泄而賢彰。聖詐難分。詐窮而聖顯。猶蛇床與蘼蕪類質。達芳者辨其容。釰刎與素華齊根。曉藥者分其性。是以公旦黜而還輔。孔門虛而復盈。有自來矣。自漢明捔試。邪見折鋒。慧日凝暉。法雲舒蔭。姜潘舍家入道。呂集棄偽歸真。曹馬傳燈而不窮。秦魏涌泉而無竭。汝言始於澄石。不亦誣哉。自黃老風澆容服亦變。非道非俗。諺號閹人善咀善罵。古名鬼卒。其救苦也。則探發繫頸以繩自縛。牛糞涂身互相鞭打。其法律也。若失符錄則倒銜手板逆風掃地。柳枝百束自斫自負。盜奏章也。則匍匐灰獄揹負水塸(出道士孫氏法儀也)責罰尤重。同奴隸之法。罪譴渝伏。比畜生之類。然釋門鐘磬集眾警時。漢魏已來。道家未有金剛師子護法善神。蓋佛教之所明。非黃領之先構。亦效勝范竊我聖蹤乎。故顏之推云。神仙之事有金玉之費。頗為虛放。華山之下白骨如莽。何有得仙之理。縱使得仙。終當有死。不能出世。不勸汝曹學之。佛家三世之事。信而有徴。家業歸心。勿輕慢也。原夫四塵五蔭剖析形有。六舟三駕運載群生。萬行歸空千門入善。辯才智慧。豈徒七經百氏之博哉。明非堯舜周孔老莊所及。故著歸心篇以誡子弟。爾不能知。其盲九也。◎

◎氣為道本篇第七

有考古

【現代漢語翻譯】現代漢語譯本：所學的東西是真是假呢？況且賢能和姦佞互相混淆，奸佞暴露了賢能才能顯現；聖人和欺詐難以區分，欺詐窮盡了聖人才能顯現。就像蛇床和蘼蕪外形相似，通曉芳香的人才能辨別它們的區別；釰刎草和素華草根莖相同，懂得藥理的人才能區分它們的藥性。因此周公旦被貶黜后又被召回輔佐，孔子的門下學生離開后又重新回來，自古以來就是這樣。自從漢明帝時期較量試驗，邪見被挫敗，智慧的光芒凝聚，佛法的慈雲舒展開來庇廕眾生。姜潘捨棄家業入道，呂集拋棄虛偽迴歸真理。曹植和馬鳴菩薩傳燈無窮無盡，秦景公和魏文侯的德行如泉水涌出永不枯竭。你說佛法始於澄石，不是在誣衊嗎？自從黃老之術的風氣侵蝕，人們的服飾也隨之改變，不倫不類。俗語稱閹人善於咀嚼和謾罵，古時被稱為鬼卒。他們所謂的救苦方式是，探取死者頭髮，用繩子綁住脖子，自己捆綁自己，用牛糞塗抹身體，互相鞭打。他們的法律是，如果丟失了符箓，就倒著含著手板，逆風掃地，拿著上百根柳條自己砍自己揹著。盜取奏章，就匍匐在灰獄中，揹負著水塸（這是出道士孫氏的法儀），責罰尤其嚴重，如同奴隸的刑法，罪責深重，如同畜生一般。然而佛教的鐘磬是聚集大眾警醒世人的，從漢魏以來，道家沒有金剛、師子護法善神。這正是佛教所闡明的，不是黃領道士們首先創造的，也是效彷彿教的殊勝規範，竊取佛教的聖蹟嗎？所以顏之推說，神仙之事耗費金玉，非常虛妄放蕩，華山之下白骨堆積如山，哪裡有得道的道理？縱然可以得道成仙，最終還是會死亡，不能超脫輪迴。我不勸你們學習這些。佛家講的三世因果之事，真實可信，家業歸於正信，不要輕慢。探究四塵五蘊，剖析有形之物，六舟三駕運載眾生，萬行歸於空性，千門導向善行。辯才智慧，豈止是七經百氏的博學？顯然不是堯舜周孔老莊所能達到的。所以寫下《歸心篇》來告誡子弟。你不能理解，真是太愚昧了。

◎氣為道本篇第七

有考古

【English Translation】 English version: Is what is learned true or false? Moreover, the virtuous and the wicked are confused with each other; the wicked are exposed, and the virtuous are revealed. It is difficult to distinguish between the sage and the deceitful; when deceit is exhausted, the sage appears. Just as Shechuang (snake bed, a kind of herb) and Miwu (lovage, a kind of herb) are similar in appearance, those who understand fragrance can distinguish their differences; Renwen (a kind of grass) and Suhua (a kind of grass) have the same roots, those who understand medicine can distinguish their properties. Therefore, Gongdan (Duke of Zhou) was demoted and then recalled to assist, and Kongmen (Confucius' school) was empty and then full again. It has been like this since ancient times. Since the time of Emperor Ming of the Han Dynasty, when trials were held, heretical views were defeated, the light of wisdom condensed, and the clouds of Dharma spread to shelter all beings. Jiang and Pan abandoned their families to enter the Dao (the Way), and Lü Ji abandoned falsehood to return to the truth. Cao Zhi and Asvaghosa transmitted the lamp endlessly, and Qin Jinggong and Wei Wenhou's virtues flowed like a spring without exhaustion. You say that Buddhism began with Chengshi (a person's name), isn't that slander? Since the wind of Huang-Lao (Yellow Emperor and Lao Tzu) eroded, people's clothing has also changed, becoming neither one thing nor the other. The saying goes that eunuchs are good at chewing and scolding, and in ancient times they were called ghost soldiers. Their so-called way of saving suffering is to take the hair of the dead, tie it around their necks with ropes, bind themselves, smear their bodies with cow dung, and whip each other. Their laws are that if they lose their fulu (talisman), they hold the hand board upside down in their mouths, sweep the ground against the wind, and carry hundreds of willow branches that they have cut themselves. If they steal memorials, they crawl in the ash prison and carry water du (a kind of container) on their backs (this is the ritual of the Taoist Sun), and the punishment is especially severe, like the punishment of slaves, with heavy guilt, like animals. However, the bells and chimes of Buddhism gather the masses to awaken the world. Since the Han and Wei dynasties, Taoism has not had Vajra, lion guardians, or benevolent deities. This is what Buddhism has clarified, not what the yellow-robed Taoists first created. Are they also imitating the superior norms of Buddhism and stealing the sacred traces of Buddhism? Therefore, Yan Zhitui said that the affairs of immortals cost gold and jade and are very vain and dissolute. Under Mount Hua, bones are piled up like mountains. How can there be any reason to attain the Dao? Even if one can attain immortality, one will eventually die and cannot escape reincarnation. I do not advise you to learn these things. The affairs of the three lifetimes in Buddhism are true and credible. Let your family devote themselves to the faith and do not be disrespectful. Investigate the four elements and five aggregates, analyze tangible things, the six boats and three vehicles carry all beings, the myriad practices return to emptiness, and the thousands of gates lead to good deeds. Eloquence and wisdom, are they merely the erudition of the Seven Classics and Hundred Schools? Clearly, they are beyond what Yao, Shun, Zhou, Confucius, Lao Tzu, and Zhuang Zhou could achieve. Therefore, I wrote the Guixin Pian (Chapter on Returning to the Heart) to admonish my disciples. You cannot understand, how foolish you are!

◎ Chapter 7: Qi as the Root of the Dao

There are archaeologists

通人與占衡君子。觀李卿誹謗之論。閱開士辯正之談。詳而議之。發憤興嘆。欲使邪正異轍真偽分流。定其是非以明得失。冀後進者永無疑焉。通人曰。余觀造化本乎陰陽。物類所生超乎天地。歷三古之世。尋五聖之文。不見天尊之神。亦無大道之像。案靈寶九天生神章云。氣清高澄積陽成天。氣結凝滓積滯成地。人之生也。皆由三元養育九氣經形。然後生也。是知陰陽者人之本也。天地者物之根也。根生是氣無別道神。君子曰。道士大霄隱書無上真書等云。無上大道君治在五十五重無極大羅天中玉京之上。七寶玄臺金床玉機。仙童玉女之所侍衛。住在三十三天三界之外。案神仙五嶽圖云。大道天尊治太玄之都。玉光之州。金真之郡。天保之縣。元明之鄉。定志之里。災所不及。靈書經云。大羅是五億五萬五千五百五十五重天之上天也。五嶽圖云。都者睹也。太上大道道中上道神明君最守靜居太玄之都。諸天內音云。天與諸仙鳴樓都之鼓。朝宴玉京以樂道君。推此謬談。則道君是天之神明。既屬州縣。則天尊復是天之民伍。如佛家經論。三界之外名出生死。無分段之形。離色心之境。何得更有寶臺玉山州郡鄉里。虛妄之甚轉復難矜。但道家偽說為跡可觀。習俗生常為日已久。眾邪競敘互有不同。如欲正名理須詳悉。今

略出緣起隨而判之。案周禮。自堯已前未有郡縣。舜巡五嶽始見州名。尚書。禹貢已來方陳州號。春秋之時。縣大郡小鄉屬於縣。漢高已來以縣屬郡。典誥所明。九州禹跡百郡秦並是也。縱有道在天上猶應獨事無為。何因戶屬鄉居與凡不異。既有州縣即有官長。州牧郡守姓何名何。鄉長里司誰子誰弟。並是官學道士無識黃巾。不悉古今未窺經史。見人間置立州縣。亦言天上與世符同。保偽為真。良可羞恥。其根脈本末。並如笑道論中委出也。

通人曰。莊周云。察其始而無生也。非徒無生而本無形。非徒無形而本無氣。茫忽之間變而有氣。氣變而有形。形變而有生。人之生也氣之聚。聚則為生。散則為死。故曰有無相生也。萬物一也。何為一也。天下一氣也。推此而談。無別有道。高處大羅獨稱尊貴。

君子曰。陰陽二氣黃精經云。流丹九轉結氣成精。精化成神。神變成人。陽氣赤名曰玄丹。陰氣黃名曰黃精。陰陽交合二氣降精。精化為神。精神凝結上應九天。九天之氣下於丹田。與神合凝臨于命門。要須九過是為九丹。上化下凝以成於人。不云別有道神能宰萬物使之生也。

通人曰。古來名儒及河上公注五千文。視之不見。名曰夷。夷者精也。聽之不聞。名曰希。希者神也。摶之不得。名曰微。

【現代漢語翻譯】現代漢語譯本：略作緣起，隨之進行判別。查閱《周禮》，在堯帝之前還沒有郡縣的設定。舜帝巡視五嶽時，才開始出現州這個名稱。《尚書·禹貢》記載，從大禹治水之後，才開始陳列各州的稱號。春秋時期，縣大郡小，鄉隸屬於縣。漢高祖以後，縣隸屬於郡。典籍誥命所闡明的是，九州是大禹的足跡所至，百郡是秦朝所合併的。縱然有『道』在天上，也應該獨自無為而治。為何戶籍隸屬於鄉里，與凡人沒有區別？既然有州縣，就有官長。州牧、郡守姓甚名誰？鄉長、里司又是誰的兒子、誰的兄弟？這些人都是官學道士，沒有見識的黃巾軍，不熟悉古代和現代，沒有窺探過經書史籍。看到人間設定州縣，就說天上與世間相同，把虛假的當成真實的，實在令人羞恥。其根源脈絡，都如《笑道論》中所詳細闡述的。

通人說：莊周說，考察事物的開始，是沒有生命的。不僅僅是沒有生命，而且原本沒有形體。不僅僅沒有形體，而且原本沒有氣息。在茫茫惚惚之間，變化而產生氣息。氣息變化而產生形體，形體變化而產生生命。人的生命是氣的聚集，聚集就產生生命，散開就導致死亡。所以說有和無是相互產生的，萬物是一體的。為什麼說是一體呢？因為天下只有一種氣。由此推論，沒有另外的『道』，高高在上的大羅天獨自稱尊。

君子說：《陰陽二氣黃精經》說，流丹經過九次轉化，結氣而成精，精變化成神，神變化成人。陽氣紅色，名稱叫做玄丹。陰氣黃色，名稱叫做黃精。陰陽交合，二氣下降精氣，精氣變化為神，精神凝聚，上應九天。九天的氣下降到丹田，與神結合凝聚在命門。必須要經過九次轉化，這就是九丹。向上變化，向下凝聚，從而形成人。沒有說另外有『道』，神能夠主宰萬物，使之產生。

通人說：古來的名儒以及河上公註解《五千文》，看它也看不見，叫做『夷』（Yi，精微）。『夷』就是精。聽它也聽不見，叫做『希』（Xi，稀少）。『希』就是神。觸控它也觸控不到，叫做『微』（Wei，細微）。

【English Translation】 English version: Let's briefly outline the origins and then make a judgment. According to the Zhou Li (Rites of Zhou), there were no jun (郡, commanderies) and xian (縣, counties) before the time of Emperor Yao. Emperor Shun's inspection of the Five Sacred Mountains marked the first appearance of the name zhou (州, province). The Shangshu (Book of Documents), specifically the Yugong (Tribute of Yu), records the formal establishment of zhou titles since the time of Yu the Great. During the Spring and Autumn period, xian were large and jun were small, with xiang (鄉, townships) belonging to xian. Since the time of Emperor Gao of the Han dynasty, xian have been subordinate to jun. As clarified in the canonical edicts, the nine zhou are the traces of Yu the Great's travels, and the hundred jun were consolidated by the Qin dynasty. Even if the 'Dao' exists in heaven, it should govern alone through non-action (wuwei). Why are households registered under xiang, no different from ordinary people? Since there are zhou and xian, there must be officials. What are the names of the zhoumu (州牧, provincial governors) and junshou (郡守, commandery administrators)? Who are the sons and brothers serving as xiangzhang (鄉長, township heads) and lisi (里司, neighborhood officers)? These are all ignorant Yellow Turban rebels and Daoists from official schools, unfamiliar with ancient and modern times, and without knowledge of classics and histories. Seeing the establishment of zhou and xian in the human world, they claim that heaven is the same as the world, mistaking falsehood for truth, which is truly shameful. The root and origin of this are thoroughly explained in the Xiaodao Lun (Treatise on Laughing at the Dao).

A learned person says: Zhuang Zhou (Zhuangzi) said, 'Examine its beginning, and there is no birth. Not only is there no birth, but originally there is no form. Not only is there no form, but originally there is no qi (氣, vital energy). In a state of vastness and obscurity, it transforms and produces qi. Qi transforms and produces form, and form transforms and produces life. Human life is the gathering of qi; gathering results in life, and dispersing results in death. Therefore, it is said that existence and non-existence arise from each other, and all things are one. Why are they one? Because all under heaven is one qi. From this, we can infer that there is no separate 'Dao'; the Great Luo Heaven (Daluo, 大羅) on high alone claims nobility.'

A virtuous person says: The Yinyang Erqi Huangjing Jing (陰陽二氣黃精經, Scripture of the Yellow Essence of the Two Energies of Yin and Yang) says, 'Flowing cinnabar transforms nine times, congealing qi to form essence (jing). Essence transforms into spirit (shen), and spirit transforms into man. The yang (陽, masculine) qi is red and is called xuandan (玄丹, dark cinnabar). The yin (陰, feminine) qi is yellow and is called huangjing (黃精, yellow essence). Yin and yang combine, and the two qi descend essence. Essence transforms into spirit, and spirit congeals, corresponding to the Nine Heavens above. The qi of the Nine Heavens descends to the dantian (丹田, elixir field), uniting with the spirit and congealing at the mingmen (命門, gate of life). It must undergo nine transformations; these are the Nine Elixirs. Upward transformation and downward congealing result in the formation of man.' It does not say that there is a separate 'Dao'; the spirit is able to govern all things and cause them to be born.

A learned person says: The famous scholars of old and He Shang Gong, in their commentaries on the Wuqian Wen (五千文, Five Thousand Characters of the Dao De Jing), say: 'Looking at it, one cannot see it; it is called yi (夷, subtle). Yi is essence. Listening to it, one cannot hear it; it is called xi (希, rare). Xi is spirit. Grasping it, one cannot obtain it; it is called wei (微, minute).'

微者氣也。是謂無狀之狀。無物之象。故知氣體眇莽。所以迎之不見其首。氣形清虛。故云隨之不見其後。此則敘道之本從氣而生。所以上清經云。吾生眇莽之中甚幽冥。幽冥之中生於空同。空同之內生於太元。太元變化三氣明焉。一氣清。一氣白。一氣黃。故云。一生二。二生三。案生神章云。老子以元始三氣合而爲一。是至人法體。精是精靈。神是變化。氣是氣象。如陸簡寂藏矜顧歡諸揉孟智周等。老子義云。合此三氣以成聖體。又云。自然為通相之體。三氣為別相之體。檢道所宗以氣為本。考三氣之內有色有心。既為色心所成。未免生死之患。何得稱常。

君子曰。原道所先以氣為體。何以明之。案養生服氣經云。道者氣也。保氣則得道。得道則長存。神者精也。保精則神明。神明則長生。精者血脈之川流。守骨之靈府。精去則骨枯。骨枯則死矣。故莊周云。吹呴呼吸吐故納新。彭祖修之以得壽考。校此而言。能養和氣以致長生。謂得道也。

通人曰。縱使有道不能自生。從自然生從自然出。道本自然則道有所待。既因他有。即是無常。故老子云。人法地。地法天。天法道。道法自然。王弼云。言天地之道並不相違。故稱法也。自然無稱窮極之辭。道是智慧靈知之號。用智不及無智。有形不及無形

【現代漢語翻譯】現代漢語譯本：『微』指的是氣。這就是所謂的『無狀之狀』，『無物之象』。因此可知氣體的渺茫無際。所以迎面而來，看不見它的起始；氣形清虛，所以跟隨其後，也看不見它的終結。這說明道的根本是從氣而生。所以《上清經》說：『我生於渺茫之中，極其幽冥；幽冥之中生於空同（指虛空）；空同之內生於太元（指宇宙的本源）。』太元變化出三種氣，清氣、白氣、黃氣，由此顯明。所以說：『一生二，二生三。』按照《生神章》所說，老子將元始的三氣合而爲一，這是至人的法體。精是精靈，神是變化，氣是氣象。如陸簡寂、藏矜、顧歡、諸揉、孟智周等人，在《老子義》中說，合此三氣以成聖體。又說，自然是通相之體，三氣是別相之體。考察道家所宗，以氣為根本。考察三氣之內，有色有心。既然是由色心所成，就無法避免生死之患，又怎麼能稱之為常呢？

君子說：探究道的本源，首先以氣為本體。憑什麼來證明這一點呢？根據《養生服氣經》所說：『道就是氣，保養氣就能得道，得道就能長存。神就是精，保養精就能神明，神明就能長生。精是血脈的川流，是守護骨骼的靈府。精氣耗盡，骨骼就會枯槁；骨骼枯槁，就會死亡。』所以莊周說：『吹呴呼吸，吐故納新。』彭祖修習此法以獲得長壽。由此看來，能夠保養和氣以達到長生，就可稱之為得道。

通人說：縱然有道，也不能自己產生，而是從自然而生，從自然而出。道本于自然，那麼道就有所依賴。既然是依賴於其他而存在，那就是無常的。所以老子說：『人傚法地，地傚法天，天傚法道，道傚法自然。』王弼說：『天地之道並不互相違背，所以稱之為傚法。』自然是無法稱量、窮盡的詞語。道是智慧靈知的稱號。運用智慧不如沒有智慧，有形不如無形。

【English Translation】 English version: 'Micro' refers to qi (vital energy). This is what is called 'the form of no form,' 'the image of no object.' Therefore, it is known that the qi is vast and boundless. So, when facing it, one cannot see its beginning; the form of qi is pure and void, so following it, one cannot see its end. This explains that the root of the Dao (the Way) arises from qi. Therefore, the Shangqing Jing (Scripture of Highest Clarity) says: 'I was born in the midst of vastness, extremely dark and obscure; in the midst of obscurity, I was born in the void; within the void, I was born in the Taiyuan (the Great Origin).' The Taiyuan transforms into three qi, clear qi, white qi, and yellow qi, which are thus revealed. Therefore, it is said: 'One gives rise to two, two give rise to three.' According to the Sheng Shen Zhang (Chapter on Generating Spirits), Laozi (the Old Master) combines the three primordial qi into one, which is the Dharma body of the perfected person. Jing (essence) is the spirit, shen (spirit) is transformation, and qi is the manifestation. People like Lu Jianji, Zang Jin, Gu Huan, Zhu Rou, Meng Zhizhou, and others, in their commentaries on the Laozi, say that combining these three qi creates the sacred body. It is also said that nature is the body of universal characteristics, and the three qi are the bodies of distinct characteristics. Examining what the Daoist school venerates, it takes qi as its root. Examining the three qi, there is form and mind within them. Since they are formed by form and mind, they cannot avoid the suffering of birth and death, so how can they be called constant?

The wise person says: In exploring the origin of the Dao, qi is primarily taken as the body. How can this be proven? According to the Yang Sheng Fu Qi Jing (Scripture on Nourishing Life and Ingesting Qi): 'The Dao is qi; preserving qi leads to attaining the Dao, and attaining the Dao leads to longevity. Shen (spirit) is jing (essence); preserving jing leads to spiritual clarity, and spiritual clarity leads to immortality. Jing is the flow of blood vessels, the spiritual abode guarding the bones. If jing is depleted, the bones will wither; if the bones wither, one will die.' Therefore, Zhuang Zhou (Zhuangzi) said: 'Blowing, exhaling, breathing, expelling the old, and taking in the new.' Pengzu (a legendary long-lived person) cultivated this method to attain longevity. From this, it can be seen that being able to nourish harmonious qi to achieve longevity can be called attaining the Dao.

The enlightened person says: Even if there is Dao, it cannot generate itself, but arises from nature and emerges from nature. If the Dao originates from nature, then the Dao is dependent on something. Since it exists because of something else, it is impermanent. Therefore, Laozi said: 'Humans follow the Earth, the Earth follows Heaven, Heaven follows the Dao, and the Dao follows nature.' Wang Bi said: 'The ways of Heaven and Earth do not contradict each other, so it is called following.' Nature is a term that cannot be measured or exhausted. Dao is a title for wisdom and spiritual knowledge. Using wisdom is not as good as having no wisdom, and having form is not as good as having no form.

。道是有義。不及自然之無義也。

君子曰。易干鑿度云。昔燧人氏仰觀鬥極以定方名。庖犧因之而畫八卦。黃帝受命使大撓造甲子。容成次歷數。五行九宮之說自此而興。故說卦云。陽數九者立天之道。曰陰與陽。陰二陽一則天有三焉。立地之道。曰柔與剛。柔二剛一則地亦有三。立人之道。曰仁與義。義二仁一則人亦有三。三三合九。陰陽相通以成萬物。不聞別有道神處太玄都坐高。蓋天上羅三清下包三界。居七映之房。出九宮之上。行神布氣造作萬物。豈非惑亂陷墜人間耶。校功則業殊。比隆則事異。沙門旌德而靡違。道士言行而有過。立不刊之遐跡。建不測之玄猷。洋洋乎弗可尚也。其唯釋教歟。豈以坳堂小水匹憑夷大波者哉。非所類矣。◎

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儒生問曰。造像書經本期現福。持齋行道貴益眼前。何爲念地藏而無徴。喚觀音而不救。七難之殃留連競集。二求之愿攜手莫從。馮士干有詰聖之文。楊炫之致咎靈之論。徒勞辛苦枉費珠璣。專事夸談罕聞實錄。非唯為善者不蒙其效。亦乃作惡者翻受其榮。豈意釋門反成烏有。開士喻曰。夫幽揵難開唯信能入

【現代漢語翻譯】現代漢語譯本：

道理是有意義的，比不上自然無為的無意義。君子說，《易·乾鑿度》記載：『過去燧人氏（Suiren Shi，古代神話人物，鉆木取火的發明者）仰觀北斗星來確定方位名稱，庖犧（Pao Xi，伏羲的別稱，古代神話中的人類始祖）因此畫出八卦。黃帝（Huangdi，中國古代傳說中的帝王）接受天命，讓大撓（Da Nao，黃帝時期的官員）創造甲子曆法，容成（Rong Cheng，傳說中的古代學者）整理歷數。五行九宮的學說從此興起。』所以《說卦》說：『陽數九，確立天道，稱為陰和陽。陰二陽一，那麼天就有三。確立地道，稱為柔和剛。柔二剛一，那麼地也有三。確立人道，稱為仁和義。義二仁一，那麼人也有三。三三相合為九，陰陽相互溝通以成就萬物。』沒聽說另外有道教的神住在太玄都，高高在上。天上羅列三清（Sanqing，道教對所崇拜的三位最高天神的合稱），下包三界（Sanjie，佛教指欲界、色界、無色界），居住在七映之房，超出九宮之上，執行神力，散佈氣息，創造萬物。這難道不是迷惑混亂，使人墮落嗎？比較功績，那麼行業不同；相比隆盛，那麼事情各異。佛教僧人彰顯德行而不違背，道士的言行卻有過失。佛教建立了不可磨滅的功績，建立了不可測度的玄妙事業，盛大啊，不可超越啊！大概只有佛教吧！怎麼能用低窪水塘的小水和憑夷（Pingyi，古代傳說中的大澤）相比呢？不是同類的啊！』《辯正論》卷第六大正藏第52冊 No. 2110 《辯正論》《辯正論》卷第七唐朝沙門釋法琳撰信毀交報篇第八儒生問道：『建造佛像、書寫經書，本來期望獲得現世的福報；持齋修行，看重的是眼前的利益。為什麼唸誦地藏菩薩（Ksitigarbha，佛教菩薩，以「地獄不空，誓不成佛」的宏願著稱）卻沒有應驗，呼喚觀音菩薩（Avalokitesvara，佛教菩薩，以慈悲著稱）卻不來救助？七難（Qinan，佛教指水、火、刀、兵、惡鬼、枷鎖、怨賊七種災難）的災禍接連不斷，二求（Erqiu，佛教指求財、求子）的願望攜手落空。馮士干有詰問聖人的文章，楊炫之有責怪神靈的言論。徒勞辛苦，白白浪費珠玉，專門誇誇其談，很少聽到真實的記錄。不僅行善的人沒有得到應有的效果，而且作惡的人反而受到榮耀。難道佛教反而成了烏有嗎？』開士（Kaishi，對有學識的出家人的尊稱）開導說：『幽深的門閂難以打開，只有通過信仰才能進入。

【English Translation】 English version:

'The principle of Dao (道) has meaning, but it is not as good as the meaninglessness of natural non-action.' 'The gentleman said, the Yi Qian Zao Du (易乾鑿度) says: 'In the past, Suiren Shi (燧人氏) looked up at the Dipper to determine the names of the directions. Pao Xi (庖犧) followed this and drew the Eight Trigrams. Huangdi (黃帝) received the mandate and ordered Da Nao (大撓) to create the Jiazi calendar. Rong Cheng (容成) organized the calendar numbers. The theories of the Five Elements and Nine Palaces arose from this.' Therefore, the Shuo Gua (說卦) says: 'The Yang number is nine, establishing the way of Heaven, called Yin and Yang. Yin two, Yang one, then Heaven has three. Establishing the way of Earth, called softness and hardness. Softness two, hardness one, then Earth also has three. Establishing the way of Man, called benevolence and righteousness. Righteousness two, benevolence one, then Man also has three. Three threes combine into nine, Yin and Yang communicate with each other to create all things.' I have not heard of another Taoist god living in Tai Xuan Du (太玄都), sitting high above. In the heavens are arranged the Three Pure Ones (三清), below are encompassed the Three Realms (三界), residing in the Seven Reflected Chambers, above the Nine Palaces, operating divine power, spreading Qi, creating all things. Is this not confusing and misleading, causing people to fall? Comparing merits, then the industries are different; comparing prosperity, then the affairs are different. Buddhist monks display virtue without transgression, while Taoists' words and deeds have faults. Buddhism establishes indelible achievements, establishes immeasurable profound undertakings, magnificent! It cannot be surpassed! Perhaps only Buddhism! How can one compare the small water of a low-lying pond with Pingyi (憑夷)? They are not of the same kind!'' Debate and Correctness Treatise, Volume 6 Taisho Tripitaka, Volume 52, No. 2110, Debate and Correctness Treatise Debate and Correctness Treatise, Volume 7 Composed by the Tang Dynasty Buddhist monk Shi Falin Chapter 8: Reciprocal Retribution of Faith and Slander A Confucian scholar asked: 'Building Buddha images and writing scriptures originally aimed to obtain present blessings; upholding precepts and practicing the Way values immediate benefits. Why is it that reciting Ksitigarbha (地藏) does not bring a response, and calling upon Avalokitesvara (觀音) does not bring salvation? The calamities of the Seven Difficulties (七難) continuously gather, and the wishes of the Two Requests (二求) fail hand in hand. Feng Shigan has writings questioning the sages, and Yang Xuanzhi has arguments blaming the spirits. It is a waste of effort and pearls, specializing in boasting and rarely hearing true records. Not only do those who do good not receive the expected effects, but those who do evil instead receive glory. Could it be that Buddhism has become nothing?' The Kaishi (開士) enlightened, saying: 'The deep latch is difficult to open, only faith can enter.'

。玄波浩蕩唯智慧度。智為超聖之基。信是越凡之本。本因信而行立。度藉智而神澄。信以招福為功。智以反源為術。故曰。有智者可以所聞會理。抱信者可以師資道成。夫子云。兵食可忘。信不可去。今當爲爾論斯旨也。夫感在精誠道由懇苦。意不專道何以克心。不至感無以通。是故鄒衍長嘆夏日零霜。李廣注心箭羽沒石。將軍拜井疏勒泉飛。明府叩頭江陵火滅。若披肝露膽委命投骸。福福相資唸唸不倦者。便可還年轉障。何但獲福受恩者歟。外既有然內亦無爽。若謂觀音不神。士干從何免死。地藏無力。孝謙由誰得全。至如建安感夢而疾瘳(感應傳云。齊建安王患瘺。念觀音不忌。夜見觀音手為拊藥。明旦瘡愈)文宣降靈而病癒(齊竟陵王內傳云王得熱病。夜中再。死。夢見金像手灌神湯。因遂平復也)高王行刑而刀折(齊世有囚罪當極法。夢見聖僧口授其經。至心誦唸數盈千遍。臨刑刀折。因遂免死。今高王觀世音經是也)金尊代戮而項傷(感應傳云。張逸為事至死。預造金像朝夕祈命。臨刑刀折而項不傷。官問其故。答曰。唯以禮像為業。其像項上有二刀痕。痕赤如血。因而得免耳)謝氏通魂。見亡子而祈福(晉錄曰。瑯瑘王凝之夫人。陳郡謝氏名韜。元奕女也。清心玄旨姿才秀遠。喪二男痛甚。六年不開帷

【現代漢語翻譯】玄妙的佛法如浩瀚的波濤，唯有智慧才能渡過。（玄波浩蕩唯智慧度）智慧是超越聖人的基礎，（智為超聖之基）信心是超出凡人的根本。（信是越凡之本）根本在於因信而立身踐行，（本因信而行立）渡過苦海憑藉智慧而使心靈澄澈。（度藉智而神澄）信心以招來福報為功用，（信以招福為功）智慧以返本溯源為方法。（智以反源為術）所以說，有智慧的人可以從所聽聞的道理中領會真諦，（故曰。有智者可以所聞會理）抱持信心的人可以依靠師長的教導而成就道業。（抱信者可以師資道成）孔子說，軍隊和糧食可以忘記，但信用不可丟棄。（夫子云。兵食可忘。信不可去）現在我將為你們論述這個道理。（今當爲爾論斯旨也）感應在於精誠，道業在於懇切和勤苦。（夫感在精誠道由懇苦）心意不專一，如何能克服內心的煩惱？（意不專道何以克心）沒有至誠的感應，就無法與佛菩薩溝通。（不至感無以通）因此，鄒衍長嘆，夏日降下冰霜；（是故鄒衍長嘆夏日零霜）李廣專心致志，箭射入石頭。（李廣注心箭羽沒石）將軍拜井，疏勒泉水飛涌；（將軍拜井疏勒泉飛）明府叩頭，江陵大火熄滅。（明府叩頭江陵火滅）如果能披肝瀝膽，委身奉命，投身佛法，（若披肝露膽委命投骸）福報和福報相互資助，唸唸不倦，（福福相資唸唸不倦者）那麼就可以還老返童，轉變業障，（便可還年轉障）豈止是獲得福報和恩惠呢？（何但獲福受恩者歟）外在的感應既然如此，內在的道理也必然沒有差錯。（外既有然內亦無爽）如果說觀音菩薩不靈驗，士干從何處免於死亡？（若謂觀音不神。士干從何免死）如果說地藏菩薩沒有力量，孝謙又由誰來保全？（地藏無力。孝謙由誰得全）例如建安王因感應夢境而疾病痊癒（至如建安感夢而疾瘳(感應傳云。齊建安王患瘺。念觀音不忌。夜見觀音手為拊藥。明旦瘡愈)），文宣王因菩薩降靈而病體康復（文宣降靈而病癒(齊竟陵王內傳云王得熱病。夜中再。死。夢見金像手灌神湯。因遂平復也)），高王誦經，行刑的刀被折斷（高王行刑而刀折(齊世有囚罪當極法。夢見聖僧口授其經。至心誦唸數盈千遍。臨刑刀折。因遂免死。今高王觀世音經是也)），金像代替受刑，脖頸受傷（金尊代戮而項傷(感應傳云。張逸為事至死。預造金像朝夕祈命。臨刑刀折而項不傷。官問其故。答曰。唯以禮像為業。其像項上有二刀痕。痕赤如血。因而得免耳)），謝氏通過魂靈，見到死去的兒子而祈求福報（謝氏通魂。見亡子而祈福(晉錄曰。瑯瑘王凝之夫人。陳郡謝氏名韜。元奕女也。清心玄旨姿才秀遠。喪二男痛甚。六年不開帷)

【English Translation】 The profound Dharma is like a vast ocean, only wisdom can cross it. (玄波浩蕩唯智慧度) Wisdom is the foundation for transcending sainthood, (智為超聖之基) and faith is the root for surpassing the ordinary. (信是越凡之本) The foundation lies in establishing oneself and practicing through faith, (本因信而行立) and crossing the sea of suffering relies on wisdom to purify the mind. (度藉智而神澄) Faith's function is to attract blessings, (信以招福為功) and wisdom's method is to return to the source. (智以反源為術) Therefore, it is said that those with wisdom can comprehend the truth from what they hear, (故曰。有智者可以所聞會理) and those who hold faith can achieve the path through the guidance of teachers. (抱信者可以師資道成) Confucius said, 'An army and food can be forgotten, but trust cannot be abandoned.' (夫子云。兵食可忘。信不可去) Now I will discuss this principle for you. (今當爲爾論斯旨也) Response lies in sincerity, and the path lies in earnestness and diligence. (夫感在精誠道由懇苦) If the mind is not focused, how can one overcome inner afflictions? (意不專道何以克心) Without sincere response, there is no way to communicate with Buddhas and Bodhisattvas. (不至感無以通) Therefore, Zou Yan (鄒衍) sighed deeply, and frost fell in the summer; (是故鄒衍長嘆夏日零霜) Li Guang (李廣) concentrated his mind, and arrows pierced into stone. (李廣注心箭羽沒石) A general worshiped a well, and the Shule (疏勒) spring water gushed forth; (將軍拜井疏勒泉飛) A Mingfu (明府) kowtowed, and the Jiangling (江陵) fire was extinguished. (明府叩頭江陵火滅) If one can lay bare one's heart, entrust one's life, and devote oneself to the Dharma, (若披肝露膽委命投骸) blessings and blessings will support each other, and one will be tireless in every thought, (福福相資唸唸不倦者) then one can return to youth and transform karmic obstacles, (便可還年轉障) not just receive blessings and grace. (何但獲福受恩者歟) Since external responses are like this, the internal principles must also be without error. (外既有然內亦無爽) If it is said that Avalokiteshvara (觀音) Bodhisattva is not efficacious, from where did Shi Gan (士干) escape death? (若謂觀音不神。士干從何免死) If it is said that Ksitigarbha (地藏) Bodhisattva has no power, by whom was Xiao Qian (孝謙) protected? (地藏無力。孝謙由誰得全) For example, King Jian'an (建安王) of Qi (齊) recovered from illness through a dream response (至如建安感夢而疾瘳(感應傳云。齊建安王患瘺。念觀音不忌。夜見觀音手為拊藥。明旦瘡愈)), and King Wenxuan (文宣王) recovered from illness through the descent of a spirit (文宣降靈而病癒(齊竟陵王內傳云王得熱病。夜中再。死。夢見金像手灌神湯。因遂平復也)), Gao Wang (高王) recited a sutra, and the executioner's knife was broken (高王行刑而刀折(齊世有囚罪當極法。夢見聖僧口授其經。至心誦唸數盈千遍。臨刑刀折。因遂免死。今高王觀世音經是也)), a golden statue took the execution in place, and its neck was injured (金尊代戮而項傷(感應傳云。張逸為事至死。預造金像朝夕祈命。臨刑刀折而項不傷。官問其故。答曰。唯以禮像為業。其像項上有二刀痕。痕赤如血。因而得免耳)), and the Xie (謝) family communicated with spirits, saw their deceased son, and prayed for blessings (謝氏通魂。見亡子而祈福(晉錄曰。瑯瑘王凝之夫人。陳郡謝氏名韜。元奕女也。清心玄旨姿才秀遠。喪二男痛甚。六年不開帷)

幕。忽見二兒還鉗鎖大械。勸母自寬。云罪無得脫。為福德可免耳。具敘諸苦。母為祈福冀獲福祐也)孫君幽達。睹殞息而營齋(宣驗記云。孫祚齊國沮陽人。位至太中大夫。少子稚字法暉。少聰慧奉法。年十八晉咸康元年桂陽郡患亡。祚以任武昌。到三年四月八日。廣置法場請佛延僧建齋行道。見稚在眾中𥩵從像后。往喚問之。稚跪拜具說興居。便隨父母歸家。父先有疾。稚云。無禍崇。到五月當差。言辭委悉。云作福可以拔魂免苦。其事不虛)長舒一唱而風回。少年四投而火滅(晉錄冥祥記云。晉世有竺長舒者。本天竺人。專心誦觀世音經為業。后居吳中。於時邑內遭火。屋宇連棟甍檐相結火至皆焚。無能為救。長舒家正在下風。分意燒燬。一心喚觀世音。欲至舒家風回火滅。竟家獲免。合縣驚異嘆其有神。時有兇惡年少。怪其老胡有何靈應火燒不燃。到后夜風急。少年以火投屋四投皆滅。年少嗟感。至明乃叩頭首過。舒云。我無神力。常以觀世音為業。每有事恒得免脫也)僧洪在禁鑄像摩頭(冥祥記云。晉世沙門僧洪住京師瓦官寺。當義熙十二年。時官禁镕鑄洪既發心鑄丈六金像。圓滿我死無恨。便即偷鑄。鑄竟像猶在模。所司收洪禁在於府。鎖械甚嚴。一念觀音日誦百遍。便夢所鑄金像往獄手摩頭曰無慮。其

像胸前一尺許銅色燋沸。當洪禁日。國家牛馬不肯入欄。時以為怪。旬日敕至彭城。洪因放免像即破模自見)阿練託生胡音逸口(冥祥記云。瑯瑘王珉其妻無子。常祈觀音乞兒。珉後路行逢一胡僧。意甚悅之僧曰。我死當為君子。少時道人果亡三月間珉妻有娠。及生能語。即解西域十六國音。大聰明有器度。即晉尚書王淵明身也。故小名阿練。敘前生時事事有驗也)德祖一心云迷虜騎(宣驗記云。榮陽人毛祖初投江南偷道。而道逢虜騎所追伏。在道側蓬蒿之內。草短蒿疏半身猶露。分意受死。閤家默然念觀世音。俄然云起雨注。遂得免難也)李儒默唸賊馬群驚(宣驗記云。隊主李儒后鎮虎牢。為魏虜所圍。危急欲降。夜逾城出見賊。縱橫並臥。儒乃一心念觀世音。便過賊處趣一燒澤。賊即隨來儒便入草。未及藏伏群馬向草。儒大驚恐一心專念觀音焉忽然自驚。因此得脫也)郭宣許錢桎梏自解。處茂違誓流矢便中(晉義熙十一年。太原郡郭宣。與蜀郡文處茂。先與梁州刺史楊收敬為友。收敬以害人被幽。宣與處茂同被桎梏。念觀世音十日已后。夜三更夢一菩薩慰喻之。告以大命無憂。亦覺而鎖械自脫。及曉還著。如是數過。此二人相慶發願。若得免罪各出錢十萬與上明西寺作功德。共立重誓少日俱免。宣依愿送錢向寺。

【現代漢語翻譯】像胸前一尺多，呈現銅色且沸騰的狀態。（這件事發生在洪禁日。國家裡的牛馬都不肯進入欄圈，當時人們都覺得奇怪。十天後，朝廷的敕令到達彭城。洪因此放免了佛像，佛像隨即破裂，顯現出真身。）阿練託生后，自然而然地說出胡語。（《冥祥記》記載：瑯琊人王珉，他的妻子沒有孩子，經常祈求觀音菩薩賜予兒子。王珉後來在路上遇到一位胡僧，心裡非常喜歡他。胡僧說：『我死後會成為你的兒子。』不久，這位道人果然去世。三個月后，王珉的妻子懷孕了，生下來就能說話，並且懂得西域十六國的語言，非常聰明有才華，就是晉朝的尚書王淵明。所以小名叫阿練，敘述前世的事情都應驗了。）德祖一心祈禱，雲霧迷惑了敵人的騎兵。（《宣驗記》記載：榮陽人毛祖最初投奔江南，偷偷地走小路，被敵人的騎兵追趕，他躲在路邊的蓬蒿之中。草很短，蓬蒿也很稀疏，半個身子都露在外面，他覺得自己必死無疑。全家人默默地念誦觀世音菩薩的名號。忽然，烏雲升起，下起了大雨，毛祖因此得以倖免於難。）李儒默默唸誦，賊人的馬群驚慌。（《宣驗記》記載：隊主李儒後來鎮守虎牢關，被魏國的敵人包圍，情況危急，想要投降。晚上，他翻過城墻出去見敵人，敵人橫七豎八地躺著睡覺。李儒就一心念誦觀世音菩薩的名號，然後穿過敵人到達一個燒過的沼澤。敵人立刻追來，李儒就躲進草叢。還沒來得及藏好，馬群就向草叢跑來。李儒非常驚恐，一心專念觀音菩薩的名號，忽然馬群自己驚慌起來，因此李儒得以脫身。）郭宣許願捐錢，身上的刑具自然解開；處茂違背誓言，飛來的箭矢便射中了他。（晉朝義熙十一年，太原郡的郭宣和蜀郡的文處茂，先前與梁州刺史楊收敬是朋友。楊收敬因為陷害他人而被囚禁，郭宣和文處茂也被戴上刑具。他們唸誦觀世音菩薩的名號十天後，夜裡三更時分，夢見一位菩薩安慰他們，告訴他們性命無憂。醒來后，發現鎖和刑具都脫落了，天亮后又戴上。這樣反覆多次。這兩人互相慶賀，發誓如果能夠免罪，每人拿出十萬錢捐給上明西寺做功德。他們共同立下重誓，不久都獲得了自由。郭宣按照誓言把錢送到寺廟。

【English Translation】 The statue's chest, about a foot in size, appeared bronze and boiling. (This happened during the Hongjin Day. The country's cattle and horses refused to enter the pens, which was considered strange at the time. Ten days later, an imperial edict arrived in Pengcheng. Hong then released the statue, which immediately broke apart, revealing its true form.) A'lian was reborn and naturally spoke the language of the Hu people. (The 'Mingxiang Ji' records: Wang Min of Langya, whose wife had no children, often prayed to Guanyin Bodhisattva for a son. Wang Min later met a Hu monk on the road and was very fond of him. The monk said, 'After my death, I will become your son.' Soon, the monk indeed passed away. Three months later, Wang Min's wife became pregnant and could speak as soon as she was born, and understood the languages of the sixteen Western Regions, and was very intelligent and talented, who was Shangshu Wang Yuanming of the Jin Dynasty. So his nickname was A'lian, and his narration of his previous life was all verified.) Dezu prayed wholeheartedly, and the clouds confused the enemy's cavalry. (The 'Xuanyan Ji' records: Mao Zu of Rongyang initially defected to Jiangnan, secretly taking a small road, and was chased by the enemy's cavalry. He hid in the artemisia by the roadside. The grass was short and the artemisia was sparse, and half of his body was exposed. He felt that he was bound to die. The whole family silently recited the name of Guanshiyin Bodhisattva. Suddenly, dark clouds rose and it rained heavily, so Mao Zu was spared.) Li Ru silently recited, and the enemy's horses panicked. (The 'Xuanyan Ji' records: Team leader Li Ru later guarded Hulao Pass and was surrounded by the enemy of Wei, and the situation was critical, and he wanted to surrender. At night, he climbed over the city wall to see the enemy, who were lying down to sleep in a mess. Li Ru then recited the name of Guanshiyin Bodhisattva wholeheartedly, and then passed through the enemy to reach a burned swamp. The enemy immediately chased after him, and Li Ru hid in the grass. Before he could hide, the horses ran towards the grass. Li Ru was very frightened and wholeheartedly recited the name of Guanyin Bodhisattva, and suddenly the horses panicked themselves, so Li Ru was able to escape.) Guo Xuan vowed to donate money, and the shackles on his body were naturally unlocked; Chu Mao violated his oath, and the flying arrow hit him. (In the eleventh year of Yixi in the Jin Dynasty, Guo Xuan of Taiyuan County and Wen Chumo of Shu County were previously friends with Yang Shoujing, the governor of Liangzhou. Yang Shoujing was imprisoned for harming others, and Guo Xuan and Wen Chumo were also shackled. After they recited the name of Guanshiyin Bodhisattva for ten days, in the middle of the night, they dreamed of a Bodhisattva comforting them, telling them that their lives were safe. When they woke up, they found that the locks and shackles had fallen off, and they put them on again at dawn. This happened repeatedly. The two congratulated each other and vowed that if they could be acquitted, each would donate 100,000 coins to Shangmingxi Temple to do merit. They made a joint oath, and soon they were both freed. Guo Xuan sent the money to the temple according to his vow.

處茂違誓不送。盧循起兵。茂在戎于查浦。為流矢所中。未死之間曰。我有大罪。語訖而死)何瑚感聖母疾乃除(何氏傳曰。瑚字重寶。梁為北征咨議。博聞強學初有令名。治左氏春秋。略通大義。孝性淳深事親恭謹。母病求醫不乘車馬。忽感聖僧。體質殊異。手執香爐來求齋食而至無早晚。故疑其非常。如此十餘日。母病有瘳僧便辭去。留素書般若經一卷。因執手曰。貧道是二十七賢聖不退相人。感檀越至心。故來看病。今病者已差。貧道宜還。言訖前行忽然不見。而爐煙香氣一旬方歇。精誠所感朝野嗟嘆。因舍別宅。為月愛寺也)張應舍邪妻痾遂損(靈鬼志曰。歷陽郡縣張應。先是魔家取佛家女為婦。咸和八年移居無瑚。妻病因為魔事。家財略盡不差。妻曰。我本佛家女。乞為我作佛事。應便往精舍中見竺曇鏡曰。佛普濟眾生相問君當一心受持耳。曇鏡期明當向其家。應暮夢見一人長丈五六。正向于南面趨步入門。曰此家寂乃爾不凈。夢中見鏡隨此人後白曰。此家始欲發意。未可一二責之。應先手巧眠覺。便把大作高座及鬼子母座。鏡明食時往應。高座之屬具足已成。聞應說夢。遂夫妻受五戒。病亦尋差)康阿得造塔放還(幽明錄曰。康阿得死三日。還蘇說。初死時兩人扶腋。有白馬吏驅之。不知行幾里見北向黑

【現代漢語翻譯】處茂違背誓言沒有護送。盧循起兵作亂。處茂在查浦駐軍，被流箭射中。臨死前說：『我有大罪。』說完就死了。（《晉書·盧循傳》記載了盧循起兵叛亂的事件。）何瑚因感應聖僧而使母親的疾病痊癒。（《何氏傳》記載：何瑚，字重寶，在梁朝擔任北征咨議。他博聞強記，年少時就很有名聲，研究《左氏春秋》，大致通曉其中的大義。他孝順恭敬，侍奉父母非常盡心。母親生病，他求醫問藥，不乘坐車馬。忽然感應到一位聖僧，體貌不凡，手持香爐前來化齋，每天早晚都來。因此懷疑他不是普通人。這樣過了十多天，母親的病漸漸好轉，聖僧便辭別離去，留下一卷用素絹書寫的《般若經》。臨走時握著何瑚的手說：『貧道是二十七賢聖不退相（指不會退轉的菩薩）。感應到檀越（施主）的至誠之心，所以來看病。現在病人已經痊癒，貧道也應該回去了。』說完向前走去，忽然不見了蹤影，而香爐的煙氣和香氣過了一個多月才消散。他的精誠感動了朝野上下，人們都讚歎不已。因此他將自己的別宅捐獻出來，改建為月愛寺。）張應捨棄邪惡的妻子，疾病就減輕了。（《靈鬼志》記載：歷陽郡的張應，之前娶了魔家的女子為妻，這個女子本是佛家的。咸和八年，張應搬到無瑚居住。妻子生病，因為做了魔事，家財幾乎耗盡，病也不見好轉。妻子說：『我本來是佛家的女子，請為我做佛事。』張應便前往精舍，見到竺曇鏡說：『佛普度眾生，想問您應當一心受持什麼？』曇鏡約定第二天到他家。張應晚上夢見一個人身高一丈五六尺，正面向南，快步走進門，說：『這家如此不乾淨。』夢中見到曇鏡跟在這人身後說：『這家剛剛想要發心，不可過於責備。』張應醒來后，便動手製作高座以及鬼子母座。曇鏡第二天吃飯時來到張應家，高座等都已經準備齊全。聽張應說了夢境，於是夫妻二人一起受了五戒，妻子的病也很快就好了。）康阿得因建造佛塔而得以放還。（《幽明錄》記載：康阿得死了三天，又活了過來，說：剛死的時候，有兩個人攙扶著他，一個白馬吏趕著他走，不知道走了多少里路，看見一座北向的黑色...

【English Translation】 Chu Mao broke his oath and did not escort. Lu Xun raised an army. Mao was stationed in Rong at Chapu and was hit by a stray arrow. Before he died, he said, 'I have committed a great sin.' After saying this, he died. (The 'Biography of Lu Xun' in the 'Book of Jin' records the event of Lu Xun's rebellion.) He Hu's mother's illness was cured because he was touched by a holy monk. (The 'Biography of He' records: He Hu, styled Chongbao, served as a consultant for the Northern Expedition during the Liang Dynasty. He was knowledgeable and had a good reputation from a young age. He studied the 'Zuo Zhuan' and generally understood its great principles. He was filial and respectful, serving his parents with great care. When his mother fell ill, he sought medical treatment without riding in carriages. Suddenly, he was touched by a holy monk, who had an extraordinary appearance, holding an incense burner and coming to beg for alms every morning and evening. Therefore, he suspected that he was not an ordinary person. After more than ten days, his mother's illness gradually improved, and the holy monk bid farewell and left, leaving behind a volume of the 'Prajna Sutra' written on plain silk. Before leaving, he held He Hu's hand and said, 'This poor monk is one of the twenty-seven virtuous sages who will not regress (referring to Bodhisattvas who will not regress). I was touched by the sincerity of the Dana (patron), so I came to see the patient. Now that the patient has recovered, this poor monk should also return.' After saying this, he walked forward and suddenly disappeared, and the smoke and fragrance from the incense burner did not dissipate for more than a month. His sincerity moved the court and the public, and people praised him endlessly. Therefore, he donated his other residence and rebuilt it into the Yue'ai Temple (Moon-Loving Temple).) Zhang Ying abandoned his evil wife, and his illness lessened. (The 'Spiritual Ghost Records' records: Zhang Ying of Liyang County, previously married a woman from the demon family, who was originally from the Buddhist family. In the eighth year of Xianhe, Zhang Ying moved to Wu Hu. His wife fell ill, and because she performed demonic deeds, the family fortune was almost exhausted, and the illness did not improve. His wife said, 'I was originally a woman from the Buddhist family, please perform Buddhist rituals for me.' Zhang Ying then went to the monastery and saw Zhu Tan Jing, saying, 'The Buddha universally saves all beings, I would like to ask what you should uphold with all your heart?' Tan Jing agreed to go to his house the next day. Zhang Ying dreamed at night that a person was fifteen or six feet tall, facing south, walking quickly into the door, saying, 'This house is so unclean.' In the dream, he saw Tan Jing following behind this person, saying, 'This family has just begun to develop the intention, do not blame them too much.' After Zhang Ying woke up, he began to make a high seat and a Kishimojin (鬼子母) seat. When Tan Jing came to Zhang Ying's house for a meal the next day, the high seat and other items were already fully prepared. After listening to Zhang Ying's dream, the husband and wife together took the five precepts, and the wife's illness quickly improved.) Kang Ade was released because he built a pagoda. (The 'Records of the Dark and Bright' records: Kang Ade died for three days and then came back to life, saying: When he first died, two people supported him, and a white horse official drove him, not knowing how many miles he had traveled, he saw a black...

門。南入見東向黑門。西入見南向黑門。北入見有十餘梁間瓦屋。有人皂服籠冠。邊有二十餘吏。皆言府君。西南復有四五十吏。阿得便前拜府君。府君問何所奉事。得曰。家起佛圖塔寺供養道人。府君曰。卿大福德。問都錄使者。此人命盡耶。見持一卷書伏地案之。其字甚細。曰余算三十五年。府君大怒曰。小吏何敢頓奪人命。便縛白馬吏著柱。處罰一百血出流漫。問得欲歸不。得曰爾。府君曰。今當送卿歸。欲便遣卿案行地獄。即給馬一疋及一從人。東北出不知幾里。見一城方數十里。有滿城上屋。因見未事佛時亡伯伯母亡叔叔母。皆著杻械衣裳破壞身體膿血。復前行見一城。其中有臥鐵床上者。燒床正赤。凡見十獄各有楚毒。獄名赤沙黃沙白沙。如此七沙。有刀山劍樹抱赤銅柱。於是便還。復見七八十梁間瓦屋挾道種槐。云名福舍。諸佛弟子住中。福多者上生天。福少者住此舍。遙見大殿二十餘梁。有一男子二婦人。從殿上來下。是得事佛后亡伯伯母亡叔叔母。須臾有一道人來問得。識我不。得曰。不識。曰汝何以不識我。我共汝作佛圖主。於是笑而憶之。還至府君所。即遣前二人送歸。忽便蘇活)。

石賢者飯僧蒙活(幽明錄曰。石長和死。四日蘇。說初死東南行見二人治道。恒去和五十步。長和疾行

【現代漢語翻譯】現代漢語譯本門。向南進入，看見朝東的黑門。向西進入，看見朝南的黑門。向北進入，看見有十幾根房梁的瓦屋。有人穿著黑色的衣服，戴著籠狀的帽子。旁邊有二十多個小吏，都稱呼他為府君（地方長官）。西南方向又有四五十個小吏。阿得便上前拜見府君。府君問他奉行什麼事情。阿得說：『我家建造佛圖（佛塔）寺廟，供養道人。』府君說：『你真是大福德之人。』問都錄使者（主管記錄的官員），『這個人壽命盡了嗎？』看見有人拿著一卷書，趴在地上查閱，上面的字非常小。都錄使者說：『他還有三十五年的壽命。』府君大怒說：『小吏怎麼敢擅自奪人性命！』便把白馬吏綁在柱子上，處罰了一百鞭，血流滿地。問阿得想不想回去。阿得說想。府君說：『現在就送你回去，順便讓你巡視一下地獄。』隨即給了一匹馬和一個隨從。向東北方向走了不知多少里，看見一座城，方圓幾十里，城上佈滿了房屋。因此看見了未信佛時去世的伯父、伯母、叔父、叔母，都帶著刑具，衣裳破爛，身體膿血淋漓。又向前走，看見一座城，其中有人躺在鐵床上，燒得通紅。總共看見了十個地獄，各有不同的刑罰。地獄的名字是赤沙、黃沙、白沙，像這樣有七種沙。還有刀山劍樹，抱著燒紅的銅柱。於是便返回。又看見七八十根房梁的瓦屋，道路兩旁種著槐樹，叫做福舍。各位佛弟子住在裡面，福報多的人就昇天，福報少的人就住在這舍里。遠遠地看見一座大殿，有二十多根房梁，有一個男子和兩個婦人，從殿上下來。這些人是阿得信佛後去世的伯父、伯母、叔父、叔母。一會兒，有一個道人來問阿得：『你認識我嗎？』阿得說：『不認識。』道人說：『你為什麼不認識我？我曾經和你一起做佛圖的主持。』於是阿得笑著回憶起來。回到府君那裡，府君就派先前那兩個人送阿得回去。阿得忽然就甦醒了。

石賢者飯僧蒙活（《幽明錄》記載：石長和死了，四天後甦醒，說剛死的時候向東南方向走，看見兩個人修路，始終距離石長和五十步。石長和快步走

【English Translation】 English version Gate. Entering south, he saw a black gate facing east. Entering west, he saw a black gate facing south. Entering north, he saw a tiled house with more than ten beams. There was a person in black clothes and a caged hat. Beside him were more than twenty officials, all calling him 'Prefect' (Fǔjūn - local magistrate). To the southwest were another forty or fifty officials. A'de stepped forward to greet the Prefect. The Prefect asked what he devoted himself to. A'de said, 'My family builds Buddhist stupas (Fótú - pagoda) and temples, and supports Daoist priests.' The Prefect said, 'You have great merit and virtue.' He asked the Registrar (Dūlù shǐzhě - official in charge of records), 'Is this person's life exhausted?' He saw someone holding a scroll, lying on the ground examining it. The characters were very small. The Registrar said, 'He has thirty-five years left.' The Prefect was furious and said, 'How dare a petty official arbitrarily take a person's life!' He then tied the White Horse Official to a pillar and punished him with a hundred lashes, blood flowing everywhere. He asked A'de if he wanted to return. A'de said yes. The Prefect said, 'Now I will send you back and let you inspect the hells.' He immediately provided a horse and a servant. Traveling northeast for an unknown number of miles, he saw a city several tens of miles square, with houses covering the city walls. There he saw his deceased paternal uncle, aunt, maternal uncle, and aunt from before he believed in Buddhism, all wearing cangues and shackles, their clothes torn, their bodies covered in pus and blood. Proceeding further, he saw a city where people were lying on iron beds, which were burning red. In total, he saw ten hells, each with different tortures. The names of the hells were Red Sand, Yellow Sand, White Sand, and so on, seven sands in all. There were also mountains of knives, trees of swords, and red-hot copper pillars to embrace. Then he returned. He also saw tiled houses with seventy or eighty beams, with rows of locust trees planted along the road, called 'Houses of Blessing' (Fúshè). Disciples of all Buddhas lived within. Those with much merit were reborn in heaven, and those with little merit lived in these houses. In the distance, he saw a great hall with more than twenty beams, and a man and two women coming down from the hall. These were A'de's deceased paternal uncle, aunt, maternal uncle, and aunt after he believed in Buddhism. After a while, a Daoist priest came and asked A'de, 'Do you recognize me?' A'de said, 'I don't.' The priest said, 'Why don't you recognize me? I used to be in charge of the Buddhist stupa with you.' Then A'de smiled and remembered. Returning to the Prefect, the Prefect sent the previous two people to send A'de back. A'de suddenly revived.

The virtuous Shi was revived by feeding monks (The Youming Lu records: Shi Changhe died and revived four days later, saying that when he first died, he walked southeast and saw two people building a road, always fifty steps away from Shi Changhe. Shi Changhe walked quickly

亦爾。道兩邊棘刺皆如鷹爪。見人大小群走棘中。如被驅逐身體破壞。地有凝血。棘中人見長和獨行平道。嘆息曰。佛弟子獨得行大道中。前行見七八十梁瓦屋。中有閣十餘。樑上有窗內有人面辟方三尺。著皂袍四縫腋憑向坐。唯衣衿以上。見長和即向拜。又曰。石賢者來也。一別二十餘年。和曰爾。意中便若憶。此時也有憑收孟承夫妻先死。閣上人曰。賢者識承不。長和曰識。閣上人曰。孟承生時不精進。今恒為我掃地。承妻精進晏然。與官家事。舉手指西南一房曰。孟妻今在中。妻即開窗向見長和問。石賢者何時來。遍問其家中兒女大小名字平安不。還時過此。當因一封書。斯須見承閣西頭來。一手捉掃帚糞箕。一手捉把亦問家訊息。閣上一人曰。聞魚龍超修精進。為信爾不。何所修行。長和曰。不食魚肉。酒不經口。恒轉尊經。救諸疾痛。閣上人曰。所傳不妄。閣上人問都錄主者。石賢者命盡也。枉奪其命也。主者錄餘四十年。閣上人敕主者。獨車一乘兩辟車騎兩吏送石賢者。須臾東向。便有車騎人從如所差之數。長和拜辭上車而歸。前所行道邊。所在有亭傳吏民床座飲食之具。倏忽歸家。前見父母坐其尸邊。見尸大如牛。聞尸臭不欲入其中。繞尸三匝長和嘆息。當尸頭前。見其亡姊於後椎之。便落尸面上因即

【現代漢語翻譯】現代漢語譯本是的。道路兩旁的荊棘都像鷹爪一樣。看見許多人，無論大小，都奔跑在荊棘叢中，好像被驅趕一樣，身體被破壞。地上有凝固的血跡。荊棘中的人看見長和獨自走在平坦的大道上，嘆息說：『佛弟子才能獨自走在大道中。』向前走，看見七八十根梁的瓦屋，中間有十多間閣樓。樑上有窗戶，裡面有人面，大約三尺見方，穿著黑色僧袍，四縫腋下倚靠著坐著，只露出衣領以上的部分。看見長和，就向他作揖，又說：『石賢者來了。』一別二十多年了。長和說：『是的。』心中便好像回憶起來了。這時也有憑收、孟承夫妻先去世的。閣樓上的人說：『賢者認識孟承嗎？』長和說：『認識。』閣樓上的人說：『孟承生前不精進，現在一直為我掃地。承的妻子精進，安然自在，與官家做事。』舉手指著西南方向的一間房說：『孟承的妻子現在就在裡面。』妻子就打開窗戶，看見長和，問：『石賢者什麼時候來？』遍問他家中兒女大小的名字是否平安。還時常經過這裡，應當捎一封信。一會兒，看見孟承從閣樓西邊過來，一手拿著掃帚和糞箕，一手拿著一把東西，也問家裡的訊息。閣樓上一個人說：『聽說魚龍超修行精進，是真的嗎？他修什麼行？』長和說：『不吃魚肉，酒不沾唇，經常誦讀尊經，救治各種疾病。』閣樓上的人說：『所傳不假。』閣樓上的人問都錄主者：『石賢者的壽命盡了嗎？是枉奪了他的性命嗎？』主者記錄還有四十年。閣樓上的人命令主者：『準備一輛獨輪車，兩輛辟車騎，兩個吏員，送石賢者。』一會兒，面向東方，便有車騎人從，數量如所差遣的數目。長和拜辭，上車而歸。先前所走道路兩旁，到處都有亭傳、吏民的床座和飲食之具。忽然回到家中，看見父母坐在他的屍體旁邊。看見屍體大如牛，聞到尸臭，不想進入其中。繞著屍體轉了三圈，長和嘆息。當走到屍體頭部前面時，看見他死去的姐姐在後面用椎子敲打屍體，椎子便落在屍體臉上，因此就……

【English Translation】 English version Yes. The thorns on both sides of the road were like eagle claws. He saw people, both big and small, running in groups through the thorns, as if being driven, their bodies damaged. There was congealed blood on the ground. The people in the thorns saw Zhanghe walking alone on the flat road and sighed, saying, 'Only Buddhist disciples can walk alone on the great path.' Walking forward, he saw a tiled house with seventy or eighty beams, with more than ten pavilions in the middle. There were windows on the beams, and inside were human faces, about three feet square, wearing black robes, leaning against the four seams of their armpits, only showing the part above their collars. Seeing Zhanghe, they bowed to him and said, 'The worthy Shi has come.' It has been more than twenty years since we parted. Zhanghe said, 'Yes.' He seemed to recall it in his mind. At this time, there were also the deceased Ping Shou and the couple Meng Cheng who had died earlier. The person in the pavilion said, 'Does the worthy one know Meng Cheng?' Zhanghe said, 'I know him.' The person in the pavilion said, 'Meng Cheng was not diligent when he was alive, and now he is always sweeping the floor for me. Cheng's wife is diligent and at ease, doing things for the government.' He pointed to a room in the southwest direction and said, 'Meng Cheng's wife is inside now.' The wife opened the window, saw Zhanghe, and asked, 'When will the worthy Shi come?' She asked about the names and safety of all the children in his family. She often passes by here, and should bring a letter. After a while, he saw Meng Cheng coming from the west side of the pavilion, holding a broom and dustpan in one hand, and something else in the other, also asking about news from home. A person in the pavilion said, 'I heard that Yu Longchao is diligently cultivating, is it true? What kind of cultivation does he practice?' Zhanghe said, 'He does not eat fish or meat, does not drink alcohol, often recites the venerable scriptures, and cures various diseases.' The person in the pavilion said, 'What is said is not false.' The person in the pavilion asked the chief recorder, 'Has the worthy Shi's life come to an end? Was his life taken unjustly?' The chief recorder recorded that there were still forty years left. The person in the pavilion ordered the chief recorder, 'Prepare a unicycle, two Pi chariots, and two officials to send the worthy Shi.' After a while, facing east, there were chariots and people following, the number as dispatched. Zhanghe bid farewell, got into the chariot, and returned. On both sides of the road he had traveled before, there were pavilions, post stations, and the beds and food of officials and people everywhere. Suddenly he returned home and saw his parents sitting beside his corpse. He saw that the corpse was as big as an ox, and smelled the stench, not wanting to enter it. He walked around the corpse three times, and Zhanghe sighed. When he reached the front of the corpse's head, he saw his deceased sister hitting the corpse with a mallet from behind, and the mallet fell on the corpse's face, so...

蘇矣)久鬼多慧。能現怪而飽餐。新鬼無知。入佛家而轉磨(遍略云。有新鬼不得飲食。形瘦疲頓忽逢故友。死來積年形體肥健。便相問訊。請示活方久鬼答曰。為人作怪。人必大怖。因致飲食爾乃肥健也。新鬼便入事佛之家。其家精進常修善業。屋西有磨鬼往推之。家主大喜敕子弟曰。吾家至貧善神助磨。急輦麥與之。至暮磨數十斛麥。既不得食疲頓乃去。復到一家上碓而舂。其家正信相與喜曰。昨日某甲家磨。今復來助我舂。益更輦谷使婢簸之至。暮得五十斛米。如是疲弊又不得食。中心忿怒不自堪任夜見久鬼亟申怨責。久鬼曰。君自不慮耳。此二家奉佛正信其心難動。用心一至亦能感徹。冥空我輩正當其使。今去可覓門前有竹竿懸斷索灌口者。往彼為怪。新鬼用語至一家門有竹竿。見一群女子窗前共食。中庭有一白狗。鬼便令狗在空中行。其家惶怖競唱云生來未見此怪。卜占云。客鬼索食。可殺狗煮餅果於庭中祠之。可得無他。便如師言。鬼遂得食。后恒飽滿也)趙泰精思唯善是求(幽明錄云。趙泰字文和。清河貝丘人。公府辟不就。精思典籍鄉黨稱名。年三十五晉大始五年七月三日夜半卒心痛而死。心上故暖身體屈申。停屍十日。氣從咽喉如雷聲。眼開索飲食。便起說。初死時有二人。乘黃馬從兵二人但言捉

【現代漢語翻譯】現代漢語譯本蘇矣（sū yǐ）！老鬼有智慧，能顯現怪異而飽餐。新鬼沒有見識，進入佛家反而推磨（遍略云：有新鬼得不到飲食，形體瘦弱疲憊，忽然遇到老朋友，已經死了多年，形體肥胖健壯，便互相問候，請教活命的方法。老鬼回答說：『為人作怪，人必定非常害怕，因此得到飲食，才能肥壯。』新鬼便進入信奉佛法的人家，這家精進修行，常常修習善業，屋子西邊有磨，鬼便去推磨。家主非常高興，告誡子弟說：『我家非常貧窮，善神幫助推磨，趕快運麥子給它。』到晚上磨了幾十斛麥子，鬼既得不到食物，又疲憊不堪，便離開了。又到一家，上碓舂米，這家正信佛法，互相高興地說：『昨天某甲家有鬼推磨，今天又來幫助我們舂米。』更加運穀子，讓婢女揚米，到晚上得到五十斛米。這樣疲憊不堪，又得不到食物，心中憤怒，難以忍受，夜裡見到老鬼，急忙申訴怨恨。老鬼說：『你自己不考慮罷了。這兩家奉佛正信，他們的心難以動搖，用心專一也能感動上天，我們這些鬼正當其使。現在可以去找門前有竹竿懸掛斷繩的灌溉口的人家，到那裡作怪。』新鬼聽從了他的話，到一家門前有竹竿，看見一群女子在窗前一起吃飯，院子里有一隻白狗。鬼便讓狗在空中行走。那家人驚慌害怕，競相說『生來沒有見過這種怪事。』占卜的人說：『是客鬼索要食物，可以殺狗煮餅果在院子里祭祀它，就可以沒有其他災禍。』便按照佔卜師的話做了。鬼便得到了食物，以後常常飽滿。）趙泰精思，唯善是求（《幽明錄》記載：趙泰，字文和，清河貝丘人，公府徵召他，他不就職，精研典籍，鄉里稱讚他的名聲。三十五歲時，晉太始五年七月三日半夜去世，心痛而死。心上仍然溫暖，身體可以屈伸，停屍十天。氣從咽喉發出雷鳴般的聲音，睜開眼睛索要飲食，便起身說話。剛死的時候，有兩個人，乘著黃馬，帶著兩個士兵，只是說捉 English version Su Yi (name)! Old ghosts are wise, able to manifest strange phenomena and feast. New ghosts are ignorant, entering Buddhist homes only to grind (Bian Lue says: There are new ghosts who cannot obtain food and drink, their bodies are thin and exhausted. Suddenly, they meet old friends who have been dead for many years, their bodies are fat and strong. They greet each other and ask for ways to survive. The old ghost replies: 'Make trouble for people, and people will be very afraid, thus providing food and drink, and you will become fat.' The new ghost then enters the home of a Buddhist believer. This family diligently practices and often cultivates good deeds. There is a mill in the west of the house, and the ghost goes to grind it. The head of the household is very happy and tells his children: 'Our family is very poor, and a good spirit is helping us grind. Quickly transport wheat to it.' By evening, several tens of hu (unit of volume) of wheat have been ground. The ghost, unable to obtain food and exhausted, leaves. It then goes to another house and pounds rice with a mortar. This family has righteous faith and happily says to each other: 'Yesterday, a ghost ground at so-and-so's house, and today it has come to help us pound rice.' They transport more grain and have a maid winnow it. By evening, they obtain fifty hu of rice. Thus, exhausted and unable to obtain food, the ghost is angry and unbearable. At night, it sees the old ghost and hastily complains. The old ghost says: 'You did not consider it yourself. These two families uphold the Buddha with righteous faith, and their hearts are difficult to move. With focused intention, they can also move the heavens. We ghosts are meant to be their servants. Now, you can go to find a family with a bamboo pole hanging a broken rope at the irrigation entrance, and make trouble there.' The new ghost listens to him and goes to a house with a bamboo pole in front of the door. It sees a group of women eating together in front of the window, and there is a white dog in the courtyard. The ghost then makes the dog walk in the air. The family is frightened and says in unison, 'We have never seen such a strange thing in our lives.' The diviner says, 'It is a guest ghost asking for food. You can kill the dog, cook cakes and fruit, and sacrifice it in the courtyard, and there will be no other disasters.' They do as the diviner says. The ghost then obtains food and is always full afterward.) Zhao Tai (name) diligently thought, only seeking goodness (You Ming Lu records: Zhao Tai, courtesy name Wenhe, was from Beiqiu in Qinghe. The public office summoned him, but he did not take the position. He diligently studied the classics, and the villagers praised his name. At the age of thirty-five, on the third night of the seventh month of the fifth year of the Tai Shi era of the Jin Dynasty, he died of a heart attack. His heart was still warm, and his body could be stretched. The body was laid out for ten days. Air came from his throat with a thunderous sound, he opened his eyes and asked for food and drink, and then he got up and spoke. When he first died, there were two people riding yellow horses, with two soldiers, who only said to catch

【English Translation】 English translation line 1 English translation line 2

將去。二人扶兩腋東行不知幾里。便見大城。如錫鐵正崔嵬。從西城門入官府舍。有二重黑門。數十梁瓦屋。男女當五六十住立。吏著皂單衣將五六人。註疏姓字男女有別。言莫動當入斷呈府君。泰名在第三十。須臾將入。府君西向坐科出案名。復將南入黑門。一人絳衣坐大屋下。以次呼名。前問。生時所行事。有何罪過。行何功德。作何善行。言者各各不同。主者言。許汝等辭恒遣六部督錄使者。常在人間。疏記人所作善惡以相檢校。人死有三惡道。殺生禱祀最重。奉佛法持五戒十善慈心佈施。死在福舍安隱無為。泰答。一無所事亦不犯惡。科問都竟使為水官。監作吏將千餘人接沙著岸上。晝夜勤苦啼泣悔言。生時不作善。今墮此處。當歸索代。後轉水館都督。總知諸獄事給馬兵。東到地獄案行。復到泥犁地獄。男女五六千人。有大樹橫廣五十餘步高千丈。四邊皆有劍。上人著樹上然火。其下十十五五墮火劍上貫其身體。云此人咒咀罵詈。奪人財物。殿傷良善。見泰父母及二弟。在此獄中涕泣。見二人赍文書來。敕獄吏言。有三人家事佛。為其于寺中懸幡燒香。咒愿救解生時罪過。出就福舍已見自然衣服。徑詣一門云名開光大舍。有三重黑門。皆白璧赤柱。此三人即入門。見大殿珍寶耀目。堂有二師子並伏顧負一金

【現代漢語翻譯】現代漢語譯本二人攙扶著泰的腋下向東走了不知多少里，便看見一座大城，像錫和鐵一樣高大堅固。從西城門進入，是官府的住所，有兩重黑門，數十間瓦房。男女大約五六十人站立在那裡。官吏穿著黑色的單衣，有五六個人，登記姓名，男女分開。他們說不要動，將要進入大殿聽候府君的審判。泰的名字排在第三十位。一會兒，泰被帶入大殿。府君面向西坐著，翻開案卷點名。之後又向南進入黑門，一個穿著絳紅色衣服的人坐在大屋下，依次呼叫名字。然後詢問：『你活著的時候都做了些什麼事？有什麼罪過？做了什麼功德？做了什麼善事？』每個人說的都不一樣。主事的人說：『允許你們辭別，我將派遣六部督錄使者，常駐人間，記錄人們所做的善惡，以便相互對照。人死後有三惡道。殺生和祭祀是最重的罪過。奉行佛法，持守五戒十善，心懷慈悲，廣行佈施，死後就能在福舍安穩無為。』泰回答說：『我一生沒有做什麼事，也沒有犯什麼惡。』審問完畢，府君讓泰擔任水官，監工的官吏帶領一千多人，把沙子運到岸上。他們白天黑夜地辛勤勞作，啼哭著後悔說，活著的時候沒有行善，現在墮落到這裡。他們請求找人代替。後來，泰被調任為水館都督，總管各監獄的事務，並配給他馬匹和士兵。他向東到地獄巡視，又到了泥犁地獄。那裡有五六千男女，有一棵大樹，橫寬五十多步，高千丈。四周都有劍，上面的人被放在樹上點燃，下面的人十五個、十個、五個地掉到火劍上，劍貫穿他們的身體。獄卒說這些人是生前咒罵別人，奪取別人的財物，損害善良的人。泰看見了他的父母和兩個弟弟，也在這個地獄中哭泣。這時，有兩個人拿著文書來，命令獄吏說：『有三家人信奉佛法，因為他們在寺廟中懸掛幡幢，焚香，祈禱，救贖他們生前的罪過，讓他們離開這裡，到福舍去。』他們已經看見了自然顯現的衣服，直接前往一個叫做開光大舍的門。那裡有三重黑門，都是用白璧砌成，紅色的柱子。這三個人就進入了門內，看見大殿珍寶耀眼。堂上有兩隻獅子，並排趴著，回頭看著揹負著一個金

【English Translation】 English version Two people supported Tai under his armpits and walked east for an unknown number of miles. They then saw a large city, as towering and solid as tin and iron. Entering from the west city gate, they arrived at the government residence, which had two layers of black gates and dozens of tiled houses. About fifty or sixty men and women were standing there. The officials, wearing black single-layered robes, numbered five or six, and they were registering names, separating men and women. They said, 'Do not move, you are about to enter the hall to await the judgment of the Lord.' Tai's name was listed as the thirtieth. After a while, Tai was led into the hall. The Lord was sitting facing west, opening the case files and calling out names. Then, they went south through the black gate. A person wearing crimson robes was sitting under a large house, calling out names in order. Then he asked: 'What did you do when you were alive? What sins did you commit? What merits did you earn? What good deeds did you do?' Everyone's answers were different. The person in charge said: 'You are allowed to say goodbye, and I will send the Envoys of the Six Departments of Records, who will reside in the human world, recording the good and evil deeds of people for mutual comparison. After death, there are three evil paths. Killing and sacrifices are the heaviest sins. If you uphold the Buddha's Dharma, observe the Five Precepts and Ten Virtues, have compassion, and practice generosity, you will be able to live peacefully and without worry in the Blessed Abode after death.' Tai replied, 'I have not done anything in my life, nor have I committed any evil.' After the interrogation was completed, the Lord appointed Tai as the Water Official. The supervising officials led more than a thousand people to transport sand to the shore. They worked hard day and night, weeping and regretting that they had not done good deeds when they were alive, and now they had fallen to this place. They requested to find someone to replace them. Later, Tai was transferred to be the Director of the Water Pavilion, overseeing the affairs of all the prisons, and he was given horses and soldiers. He went east to inspect the hells, and then he arrived at the Naraka Hell. There were five or six thousand men and women there. There was a large tree, more than fifty steps wide and thousands of feet high. There were swords all around it. The people on top were placed on the tree and set on fire. Those below fell onto the fiery swords in groups of fifteen, ten, and five, and the swords pierced their bodies. The jailer said that these people had cursed others, seized their property, and harmed good people when they were alive. Tai saw his parents and two younger brothers, also weeping in this hell. At this time, two people came with documents, ordering the jailer to say: 'There are three families who believe in the Buddha's Dharma, because they hung banners and burned incense in the temple, praying to redeem their sins in life, let them leave here and go to the Blessed Abode.' They had already seen the naturally manifested clothes and went directly to a gate called the Great Luminous Abode. There were three layers of black gates, all made of white jade, with red pillars. These three people entered the gate and saw the dazzling treasures in the main hall. There were two lions in the hall, lying side by side, looking back at carrying a gold

玉床。云名師子之座。見一人身可長丈六。姿顏金色項有日光。坐此座上。沙門立侍甚眾四坐。並真人菩薩。見泰山府君來作禮。泰問吏人。吏曰。名佛天上天下度人之師。便聞佛云。言令欲慈度此惡道中及諸地獄中人皆令出聽。時云有百萬九千人。一時得出地獄即空。徙著百里城中。其在此中者。皆奉法弟子。當過福舍七日隨行。所作功德有少有無者。又見呼十人當上生天。有車馬侍從迎之升虛空而去。出復見一城云縱廣二百餘里。名為吏受變形城。云生時未聞道法。而地獄考治已畢者。當於此城更受變報。入此門見當有數千萬土屋有坊巷。中央有大瓦屋。當廣五十餘步。屋下有五百餘吏。對收人名。作善惡者行狀受所變身形之路。各從其所趣而去。殺生者云。當作蜉蝣蟲朝生夕死。若出為人常當短命。偷盜者作豬羊身屠肉償人淫逸者作鴿驁蛇身。兩舌者作鴟鵂䲮鴥。惡聲人聞皆咒令死。抵債者為驢騾馬牛魚鱉之屬。大屋下有地戶北向一戶南向。呼從北戶入出南戶者。皆變身形作鳥獸。又見一城縱廣百里。其中瓦屋安居快樂。云生時不作惡行。不見天道亦不受罪。名為鬼城。手歲得出為人。又見一城廣五千餘步。名為地獄。中罰謫者不堪苦痛。還歸索一代家為解謫。皆在此城中。男女五六十萬。皆裸形無服。飢困相

【現代漢語翻譯】現代漢語譯本玉床上，有一個名叫師子之座（lion throne）的云座。我看見一個人，身高大約一丈六尺，容貌是金色的，脖子後面有光環。他坐在座上，有很多沙門（śrāmaṇa，出家修行者）侍立在他旁邊。四周圍坐著的，都是真人菩薩（bodhisattva）。我看見泰山府君（governor of Mount Tai，中國民間信仰中的冥界主宰）前來行禮。泰山府君問他的下屬，下屬回答說：『他是佛，是天上天下度化眾生的導師。』這時，我聽見佛說：『命令要慈悲地度化這惡道中以及所有地獄中的人，讓他們都出來聽法。』當時，據說有一百零九萬人，同時從地獄裡出來，地獄立刻空了。他們被轉移到一座方圓百里的城中。在這座城中的人，都是奉行佛法的弟子。他們應當經過福舍七天，然後隨業力而行。他們所做的功德，有的多，有的少，有的沒有。我又看見有人呼喚十個人，他們應當昇天。有車馬侍從迎接他們，升入虛空而去。出來后，我又看見一座城，據說縱橫二百多里，名叫吏受變形城（city of transformation by officials）。據說，那些生前沒有聽聞佛法，但地獄的懲罰已經結束的人，應當在這座城裡再次接受變異的報應。進入這座城門，我看見有數千萬間土屋，有街坊巷陌。中央有一座大瓦屋，大約有五十多步寬。屋下有五百多名官吏，正在覈對人的名字，記錄他們的善惡行為，接受他們變異身體的途徑。每個人都按照他們所去的方向而去。殺生的人，據說會變成蜉蝣蟲，朝生暮死。如果轉世為人，常常會短命。偷盜的人，會變成豬羊，被宰殺償還他人。淫亂的人，會變成鴿子、蛇。兩舌的人，會變成鴟鵂、䲮鴥（都是惡鳥）。惡聲的人，人們聽見都會詛咒他去死。抵賴債務的人，會變成驢、騾、馬、牛、魚、鱉之類的動物。大屋下有地戶，一個朝北，一個朝南。從北戶進入，從南戶出來的，都會變身成為鳥獸。我又看見一座城，縱橫一百里。其中瓦屋安居，人們快樂地生活。據說，那些生前沒有作惡，沒有看見天道，也沒有受罪的人，就住在這裡，名叫鬼城（city of ghosts）。每過幾年就可以轉世為人。我又看見一座城，方圓五千多步，名叫地獄（hell）。其中受懲罰的人，不堪忍受痛苦。他們還想回到原來的家庭，為他們解除罪責。他們都在這座城中。男女有五六十萬人，都赤身裸體，沒有衣服，飢餓困苦。

【English Translation】 English version On a jade bed, there was a cloud seat named the Lion Throne (Śiṃhāsana). I saw a person who was about sixteen feet tall, with a golden face and a halo behind his neck. He was sitting on this seat, and many Śrāmaṇas (monks) were standing beside him. Around him were seated many True Men and Bodhisattvas. I saw the Governor of Mount Tai (Tàishān Fǔjūn, the ruler of the underworld in Chinese folk religion) coming to pay his respects. The Governor of Mount Tai asked his officials, and the officials replied, 'He is the Buddha, the teacher who saves all beings in heaven and earth.' At that moment, I heard the Buddha say, 'Order that all beings in this evil realm and in all hells be compassionately delivered, and let them all come out to listen to the Dharma.' At that time, it was said that there were one million and nine thousand people who came out of hell at the same time, and hell was immediately empty. They were transferred to a city of about one hundred square li. The people in this city are all disciples who uphold the Dharma. They should pass through the Fortune House (Fú Shě) for seven days, and then follow their karma. Some have much merit, some have little, and some have none. I also saw people calling ten people who should ascend to heaven. Carriages and attendants welcomed them and ascended into the void. After coming out, I saw another city, said to be more than two hundred li in length and width, called the City of Transformation by Officials (Lì Shòu Biànxíng Chéng). It is said that those who have not heard the Dharma in their lifetime, but whose punishments in hell have ended, should receive further transformations in this city. Entering this city gate, I saw tens of millions of earthen houses, with streets and alleys. In the center was a large tile house, about fifty steps wide. Under the house were more than five hundred officials, checking people's names, recording their good and evil deeds, and receiving the paths of their transformed bodies. Each person went according to the direction they were going. Those who kill living beings, it is said, will become mayflies, born in the morning and dying in the evening. If they are reborn as humans, they will often have short lives. Those who steal will become pigs and sheep, slaughtered to repay others. Those who are promiscuous will become pigeons and snakes. Those who are double-tongued will become owls and other ill-omened birds. People who speak evil words, people will curse them to die. Those who default on debts will become donkeys, mules, horses, cattle, fish, turtles, and other animals. Under the large house, there were earth doors, one facing north and one facing south. Those who enter from the north door and exit from the south door will transform into birds and beasts. I also saw a city, one hundred li in length and width. In it, tile houses were peaceful and people lived happily. It is said that those who have not done evil in their lifetime, have not seen the heavenly path, and have not suffered punishment, live here, called the City of Ghosts (Guǐ Chéng). Every few years, they can be reborn as humans. I also saw a city, more than five thousand steps in circumference, called Hell (Dìyù). Those who are punished in it cannot bear the pain. They also want to return to their original families to relieve them of their sins. They are all in this city. There are five or six hundred thousand men and women, all naked, without clothes, hungry and distressed.

扶。見泰叩頭啼哭。泰問吏。天道地獄道門相去幾里。曰天道地獄道門相對案行匝還。主者問。地獄如法不。卿無罪故相使為水官都督。不爾與地獄中人無異。泰問人死何者為樂。主者言。唯佛弟子精進不犯禁戒為樂耳。又未奉佛時罪過山積。今奉法其過得除不。曰皆除。主者召都錄使者問。趙文和何故死來。使開縢視年紀之籍。有餘算三十年。橫為惡鬼所取。今遣還家。由是大小發意奉佛。為祖父母及二第。懸幡蓋作福會也)王坦懷疑契死為驗(續搜神記云。沙門竺法度者。先與比中中郎將王坦之友善。每共論生死罪福報應之事。茫昧難明未審有無。便共為要。若先無常其神有知。及罪福決定者。當相報語。王坦后在都忽見師來。王便驚云。上人何處來。答曰。貧道以某日月命過。罪福皆不虛。事若影響。檀越但當勤修道德以升濟神明耳。先與君要故來相語。言訖而不見耳)五級未就臨刑刃斷(滎陽高茍年已五十。為殺人被收鎖項地牢。分意必死。同牢人云。努力共誦觀世音。茍云。我罪至重甘心受死。何由可免。同禁勸之。因始發心。誓當舍惡行善。專念觀音不簡造次。若得免脫。愿起五層佛圖。捨身作奴供養眾僧。旬月用心鉗鎖自解。監司驚怪語高茍云。佛神憐汝斬應不死。臨刑之日舉刀未下。刀折刃斷奏得原

【現代漢語翻譯】現代漢語譯本：見泰（指王泰）叩頭啼哭。泰問獄吏：『天道和地獄道門相距多少里？』獄吏說：『天道和地獄道門相對，像案卷一樣環繞一週又回到原處。』主事者問：『地獄的刑罰如律法嗎？你沒有罪，所以派你擔任水官都督。不然就和地獄中的人沒什麼區別。』泰問：『人死後什麼最快樂？』主事者說：『只有佛弟子精進修行，不犯戒律才快樂。』又問：『未信奉佛法時罪過堆積如山，現在信奉佛法，罪過可以消除嗎？』回答說：『都可以消除。』主事者召來都錄使者問：『趙文和為什麼死了？』使者打開登記年齡的簿子檢視，還有三十年壽命，卻被惡鬼橫加奪取。現在派他回家。』因此，王泰全家大小都發心信奉佛法，為祖父母和兩個弟弟懸掛幡蓋，做法事祈福。王坦懷疑契（指約定）死為驗（《續搜神記》記載：沙門竺法度，先前與比中郎將王坦之友善，經常一起討論生死罪福報應之事，感到茫昧難明，不知是否有這些事。便共同約定，如果誰先去世，他的神識若有知覺，以及罪福報應確定后，應當互相告知。王坦之後在都城忽然看見竺法度來。王坦便驚訝地說：『上人從哪裡來？』竺法度回答說：『貧道在某年某月壽命已盡，罪福報應真實不虛，就像影子跟隨形體一樣。施主只需勤修道德，以昇華神明。先前與你約定，所以來告訴你。』說完就不見了）。滎陽人高茍，年已五十，因為殺人被關押在牢房裡，戴著枷鎖。他認為自己必死無疑。同牢房的人說：『努力一起誦唸觀世音菩薩。』高茍說：『我的罪過太重，甘心受死，怎麼可能免罪？』同牢房的人勸他。因此開始發心，發誓要捨棄惡行，行善，專心念誦觀世音菩薩，不分時間地點。如果能夠免於死罪，願意建造五層佛塔，捨身作奴供養眾僧。十幾天后，他用心念誦，枷鎖自己解開了。監獄官吏驚奇地對高茍說：『佛神憐憫你，斬首應該不會死。』臨刑之日，舉刀未落下，刀就折斷了，刀刃也斷了，上奏朝廷后得以免罪。

【English Translation】 English version: Seeing Tai (referring to Wang Tai), he kowtowed and wept. Tai asked the prison officer, 'How many miles apart are the gates of the heavenly realm and the hell realm?' The prison officer said, 'The gates of the heavenly realm and the hell realm are opposite each other, like a scroll that goes around and returns to its original place.' The official in charge asked, 'Are the punishments in hell according to the law? You are innocent, so you are appointed as the Water Official Supervisor. Otherwise, you would be no different from the people in hell.' Tai asked, 'What is the most joyful thing after death?' The official in charge said, 'Only the disciples of the Buddha who diligently practice and do not violate the precepts are joyful.' He also asked, 'When I had not yet believed in Buddhism, my sins piled up like mountains. Now that I believe in the Dharma, can my sins be eliminated?' The answer was, 'All can be eliminated.' The official in charge summoned the registrar and asked, 'Why did Zhao Wenhe die?' The messenger opened the register of ages and saw that he had thirty years of life remaining, but he was taken away by evil ghosts. Now he is being sent home.' Therefore, the entire Wang Tai family resolved to believe in Buddhism, hanging banners and canopies and holding ceremonies to pray for blessings for their grandparents and two younger brothers. Wang Tan suspected that the agreement (referring to the pact) was verified by death (The 'Continued Records of Searching for the Supernatural' records: The monk Zhu Fadu was previously friends with Wang Tanzhi, the General of the Central Army, and they often discussed matters of life, death, sin, blessings, and retribution, feeling that they were obscure and difficult to understand, and unsure whether these things existed. They made a pact that if one of them died first, and his spirit had awareness, and the retribution of sin and blessings was certain, they should inform each other. Later, Wang Tan suddenly saw Zhu Fadu in the capital. Wang Tan was surprised and said, 'Where did Superior One come from?' Zhu Fadu replied, 'This poor monk's life ended on a certain day of a certain month, and the retribution of sin and blessings is real and not false, just like a shadow follows the body. Benefactor, you only need to diligently cultivate virtue to elevate your spirit. I made a pact with you earlier, so I came to tell you.' After speaking, he disappeared). Gao Gou of Xingyang, who was fifty years old, was imprisoned in a dungeon with shackles for murder. He thought he was bound to die. The inmates said, 'Let's work hard together to recite Avalokitesvara Bodhisattva.' Gao Gou said, 'My sins are too heavy, I am willing to accept death, how can I be pardoned?' The inmates persuaded him. Therefore, he began to make a vow to abandon evil deeds, do good, and wholeheartedly recite Avalokitesvara, regardless of time and place. If he could be spared from death, he would build a five-story pagoda, dedicate himself as a slave to support the monks. After ten days, he recited with all his heart, and the shackles unlocked themselves. The prison officials were surprised and said to Gao Gou, 'The Buddha has pity on you, you should not die from beheading.' On the day of execution, the knife was raised but did not fall, and the knife broke, and the blade broke. After reporting to the court, he was pardoned.

免。出宣驗記也及續搜神記)一鵝將戮得夢形全(宋吳興太守瑯瑘王襲之。有學問愛老莊而不信佛。唯事宰殺。為先初為晉西省郎中。至好賓客。于內省所養一雙鵝。甚愛玩之。以為得性。夜忽夢。鵝口銜一卷書。可十許紙。取看皆說罪福之事。明旦果見乃是佛經。因遂不殺。篤信過人。后更富貴也)郭銓現身令興法集(益州刺史郭銓亡。已二十餘年。以元嘉八年。乘輿導從如平生。見形於女婿劉疑之。曰仆謫事未了。努力為作四十僧會法集齋。乃可得免。忽然不見。出宣驗記)俞文泛海不畏洪波(俞文載鹽于南海值風。默唸觀音風停浪靜。於是獲安出宣驗記也)文和得蘇傾誠奉佛(程道惠字文和武昌人。舊不信佛法。世奉道法。沙門乞者輒詰難之。論云。若窮理盡性無過莊老。后因病死見閻羅王。始知佛法可崇。遂即奉佛出宣驗記)張達被放至意修齋(張達有罪繫獄。分當受死。乃專念觀音。鎖械自脫。因遂獲免。終身齋戒。出張氏別傳也)吳興盡燒經堂如故(元嘉中吳興郭內常失火燒數百家蕩盡。唯有經堂車舍儼然不燒。時以為神也。出宣驗記也)蒲城失火精舍不然(元嘉八年河東蒲坂城大失火不可救。唯精舍大小儼然。反白衣家經像皆不損墜。百姓驚異倍共發心。出宣驗記)建康天廟鵝死還鳴(建康郡大巷有四

【現代漢語翻譯】免。(出自《宣驗記》和《續搜神記》)一隻鵝將要被殺，夢中顯現完整的形態。(宋朝吳興太守瑯瑘（Lángyé，地名）人王襲之（Wáng Xízhī，人名），有學問，喜愛老莊學說而不信佛，只喜歡宰殺。當初擔任晉朝西省郎中時，非常喜歡招待賓客，在內省養了一對鵝，非常喜愛，認為它們很懂得人性。夜裡忽然夢見鵝口中銜著一卷書，大約有十幾頁紙，拿來看，都說的是罪福之事。第二天早上果然看見是佛經，因此不再殺生，虔誠信佛超過常人，後來更加富貴。)郭銓（Guō Quán，人名）顯現身形，令人興辦法集。(益州刺史郭銓去世已經二十多年，在元嘉八年，乘坐車駕儀仗如同生前一樣，顯形於女婿劉疑之（Liú Yízhī，人名）。說：『我被貶謫的事情還沒有了結，努力為我做四十僧人的法集齋，才可以得到解脫。』忽然不見。出自《宣驗記》) 俞文（Yú Wén，人名）泛海不畏懼洪大的波浪。(俞文在南海裝載鹽遇到大風，默默唸誦觀音菩薩名號，風停浪靜，於是平安獲救。出自《宣驗記》)文和（Wénhé，人名）得到甦醒，傾心誠意奉佛。(程道惠（Chéng Dàohuì，人名），字文和，是武昌人，以前不信佛法，世代信奉道法，對於前來乞討的沙門總是詰難他們，認為如果窮究事理，探求本性，沒有超過莊子和老子的學說。後來因為生病死去，見到閻羅王，才知道佛法值得崇尚，於是就奉佛。出自《宣驗記》)張達（Zhāng Dá，人名）被釋放，至誠修齋。(張達有罪被關在監獄裡，註定要被處死，於是專心念誦觀音菩薩名號，鎖鏈自己脫落，因此得以免罪，終身齋戒。出自《張氏別傳》) 吳興（Wúxīng，地名）全部燒燬，經堂卻完好如初。(元嘉年間，吳興郭內經常失火，燒燬了數百家，蕩然一空，只有經堂和車舍完好無損，當時人們認為是神蹟。出自《宣驗記》)蒲城（Púchéng，地名）失火，精舍安然無恙。(元嘉八年，河東蒲坂城發生大火，無法撲救，只有精舍大小建築完好無損，反而信奉其他宗教的人家裡的經書和佛像都損壞墜落，百姓驚異，更加發心信佛。出自《宣驗記》)建康（Jiànkāng，地名）天廟的鵝死了還會鳴叫。(建康郡大巷有四

【English Translation】 Exemption. (From 'Records of Manifestations' and 'Supplement to Records of Spirits') A goose about to be slaughtered appears in a dream in its complete form. (Wang Xizhi (Wáng Xízhī), the prefect of Wuxing (Wúxīng) in the Song Dynasty, from Langye (Lángyé), was learned and loved the doctrines of Laozi and Zhuangzi but did not believe in Buddhism, only engaging in slaughter. Initially, he served as a secretary in the Western Province of the Jin Dynasty, and he was very fond of entertaining guests. He kept a pair of geese in the inner province, which he cherished, believing they understood human nature. One night, he suddenly dreamed that a goose held a scroll in its mouth, about ten pages long. Upon examination, it contained matters of sin and merit. The next morning, he indeed found it to be a Buddhist scripture. Therefore, he stopped killing and became a devout believer, surpassing ordinary people, and later became even wealthier and more noble.) Guo Quan (Guō Quán) manifests his form, instructing people to organize Dharma assemblies. (Guo Quan, the governor of Yizhou (Yìzhōu), had been dead for over twenty years. In the eighth year of Yuanjia (Yuánjiā), he appeared in his carriage procession as if he were still alive, manifesting to his son-in-law, Liu Yizhi (Liú Yízhī). He said, 'My matter of being demoted has not yet been resolved. Strive to organize a Dharma assembly and vegetarian feast for forty monks for me, and then I can be freed.' Suddenly, he disappeared. From 'Records of Manifestations') Yu Wen (Yú Wén) sails the sea without fear of great waves. (Yu Wen, carrying salt in the South Sea, encountered a great wind. He silently recited the name of Guanyin (Guānyīn), and the wind stopped and the waves calmed, thus he was rescued safely. From 'Records of Manifestations') Wenhe (Wénhé) regains consciousness and sincerely devotes himself to Buddhism. (Cheng Daohui (Chéng Dàohuì), styled Wenhe, was a native of Wuchang (Wǔchāng). He did not believe in Buddhism in the past, and his family had traditionally followed Daoism. He would always challenge the monks who came to beg, arguing that if one were to thoroughly investigate principles and explore nature, nothing surpassed the teachings of Zhuangzi and Laozi. Later, due to illness, he died and saw King Yama (Yánluówáng), and then he realized that Buddhism was worthy of reverence, so he then embraced Buddhism. From 'Records of Manifestations') Zhang Da (Zhāng Dá) is released and sincerely practices vegetarianism. (Zhang Da was imprisoned for a crime and was destined to be executed. He then single-mindedly recited the name of Guanyin, and the chains unlocked themselves, thus he was acquitted. He remained vegetarian for the rest of his life. From 'Separate Biography of the Zhang Family') Wuxing (Wúxīng) is completely burned down, but the scripture hall remains as before. (During the Yuanjia period, fires frequently broke out within the city of Wuxing, burning down hundreds of homes, leaving nothing. Only the scripture hall and carriage house remained intact, which people at the time considered a miracle. From 'Records of Manifestations') In Pucheng (Púchéng), a fire breaks out, but the monastery remains untouched. (In the eighth year of Yuanjia, a great fire broke out in Pucheng in Hedong (Hédōng), which could not be extinguished. Only the large and small buildings of the monastery remained intact. On the contrary, the scriptures and images in the homes of those who followed other religions were damaged and fell. The people were amazed and increased their faith. From 'Records of Manifestations') In Jiankang (Jiànkāng), the goose in the Heavenly Temple dies but still crows. (There are four

天王廟。常朔望日殺白牲祠祀。人為胡俗。后殺白鵝三頭。治畢鵝忽驚起。哀鳴入神座下。廟祝夢神告曰。我佛大戒弟子。本不殺生行清凈戒。何以殺鵝見祭。向死鵝驚走欲悟汝心。后遂改殺不復淫祠。出建康別記)吳郡市中刑囚免戮(吳郡人沈英被系處死。臨刑市中日誦觀世音名號。心口不息。刀刃自斷。因而被放。一云。吳人陸暉繫獄分死。乃令家人造觀世音像。冀得免死。臨刑三刀其刀皆折。官問之。故答云。恐是觀世音慈力。及看像項上。乃有三刀痕。見因奏獲免。出宣驗記)廟神奉絹即離蟒身(梁外兵尚書劉璆晉塔寺記云。沙門安世高者。安息國王之太子也。陰持入經是其所出也。往豫章至宮亭湖。廟神告世高曰。吾昔在外國出家作道人。好行佈施不持戒。今日在此為宮亭湖神。周圓千里並吾所統。百姓貢獻珍玩無數。是我先身損己之報。若能持戒福應生天。以毀禁故墮此神中師是同學今得相見。悲欣可言。壽盡旦夕。而丑形長大。不欲於此捨命穢污湖水。當度山西空澤之中。此身滅后恐墮地獄。吾有絹一千匹。石函中並諸雜物。可為我立塔營建三寶。使我過世得生善處。深以相托。世高聞此涕泣流漣。便語神曰。何不現形面共言對。神曰。毀戒之罪形甚醜陋。見必驚怖。世高曰。但暫現身吾不懼也。神從

【現代漢語翻譯】現代漢語譯本天王廟。每逢初一、十五殺白色的牲畜來祭祀。這是人們沿襲胡人的習俗。後來（有一次）殺了三隻白鵝。祭祀完畢，鵝突然驚起，哀鳴著跑入神座下。廟祝夢見神告訴他說：『我（是）佛的大戒弟子，本來不殺生，奉行清凈的戒律。為什麼要殺鵝來祭祀我？剛才死鵝驚走，是想啓發你的心。』之後就改變了（祭祀方式），不再進行淫邪的祭祀。（出自《建康別記》）吳郡的囚犯在行刑時免於被殺。（吳郡人沈英被關押判處死刑。臨刑時在市中不停地念誦觀世音菩薩的名號，心口不停。刀刃自己斷裂。因此被釋放。另一種說法是，吳人陸暉被關在監獄裡判處死刑，於是讓家人建造觀世音菩薩像，希望能夠免於一死。臨刑時，三刀都折斷了。官吏問他原因，他如實回答說，恐怕是觀世音菩薩的慈悲力量。檢視佛像的頸部，有三道刀痕。於是上奏朝廷，得以免罪。出自《宣驗記》）廟神獻上絹帛，隨即脫離蟒蛇之身。（梁朝外兵尚書劉璆在《晉塔寺記》中記載：沙門安世高，是安息國的太子。他暗中攜帶入中國的佛經，都是他翻譯的。他前往豫章，到達宮亭湖。廟神告訴安世高說：『我過去在外國出家做道人，喜歡行佈施而不持戒。今天在這裡做宮亭湖的神。方圓千里都歸我管轄。百姓貢獻的珍玩無數，這是我前世損己利人的果報。如果能夠持戒，福報應該可以生天。因為毀壞戒律的緣故，墮落到神道之中。您是我的同學，今天能夠相見，真是悲喜交加。我的壽命將盡，就在旦夕之間。而且醜陋的形體越來越大，不希望在這裡捨棄生命，玷污湖水。我將前往山西的空曠沼澤之中。我死後恐怕會墮入地獄。我有一千匹絹，放在石函中，還有各種雜物，可以為我建立佛塔，營建三寶，使我過世后能夠轉生到好的地方。深深地委託給您。』安世高聽了，涕淚交流，便對神說：『為什麼不現出形體，面對面地交談？』神說：『毀壞戒律的罪過，形體非常醜陋，見了必定驚恐。』安世高說：『只管暫時現身，我不會害怕的。』神聽從了他。

【English Translation】 English version Tianwang Temple (Temple of the Heavenly King). On the first and fifteenth of each month, white animals were sacrificed. This was a custom adopted from the Hu people. Later, three white geese were sacrificed. After the sacrifice, the geese suddenly startled, crying sadly as they ran under the deity's seat. The temple priest dreamed that the deity told him: 'I am a disciple of the Buddha, upholding the great precepts, originally not killing living beings and practicing pure precepts. Why do you kill geese to sacrifice to me? The dead geese ran away in fright, wanting to awaken your heart.' Afterwards, the sacrificial practice was changed, and no more licentious sacrifices were performed. (From 'Jiankang Bieji') A prisoner in Wujun was spared execution. (Shen Ying, a man from Wujun, was imprisoned and sentenced to death. On the day of his execution, he continuously recited the name of Guanshiyin Bodhisattva in the marketplace, without ceasing in mind or mouth. The blade of the knife broke by itself. Therefore, he was released. Another account says that Lu Hui, a man from Wu, was imprisoned and sentenced to death. He ordered his family to make an image of Guanshiyin Bodhisattva, hoping to avoid death. At the execution, all three knives broke. The official asked him why, and he truthfully replied that it was probably the compassionate power of Guanshiyin Bodhisattva. Upon examining the neck of the image, there were three knife marks. He then reported this to the court and was spared. From 'Xuanyan Ji') A temple deity offered silk and then left the body of a python. (Liu Qiu, the Minister of War of the Liang Dynasty, recorded in 'Jin Ta Si Ji': The Shramana An Shigao (An Shih-kao), was the crown prince of the Kingdom of Anxi (Parthia). The Buddhist scriptures he secretly brought into China were translated by him. He went to Yuzhang and arrived at Gongting Lake. The temple deity told An Shigao: 'I used to be a monk in a foreign country, fond of giving alms but not upholding the precepts. Today, I am the deity of Gongting Lake. The surrounding thousand miles are under my jurisdiction. The countless treasures offered by the people are the result of my past life of benefiting others at my own expense. If I could uphold the precepts, the merit would allow me to be reborn in the heavens. Because of breaking the precepts, I have fallen into the realm of deities. You are my fellow student, and it is both sad and joyful to see you today. My life is coming to an end, very soon. Moreover, my ugly form is growing larger and larger, and I do not want to abandon my life here, defiling the lake. I will go to the empty marshes of Shanxi. After my death, I fear that I will fall into hell. I have a thousand bolts of silk, placed in a stone box, along with various miscellaneous items, which you can use to build a pagoda and establish the Three Jewels for me, so that I can be reborn in a good place after my death. I entrust this deeply to you.' An Shigao listened, tears streaming down his face, and said to the deity: 'Why don't you reveal your form and speak to me face to face?' The deity said: 'The sin of breaking the precepts has made my form extremely ugly, and you will surely be frightened if you see it.' An Shigao said: 'Just reveal yourself temporarily, I will not be afraid.' The deity obeyed him.

床后出頭乃是大蟒蛇。至世高膝邊淚如雨下。不知其尾長短所在。俄而入于床后。世高於是收取絹物。悉內船中辭別而退。宗侶一時飏帆進路。神復出蛇身登于山頂遙望發去。眾人舉手然後乃滅。倏忽之間便達豫章。即于彼境以起東寺。神即移。度山西過命。頭尾相去四十餘里。今尋陽郡蛇村是也。世高還都以廟中余物。于瓦官寺起塔三層。世高后夢神來報云。蒙師作福已離蟒身。又見宣驗記也)車母燃燈不期兒至(車母者遭宋廬陵王青泥之難為佛佛虜所得。在賊營中。其母先來奉佛。即燃七燈于佛前。晝夜精心哭觀世音。愿子得脫。如是經年。其子忽得叛還。七日七夜行獨自南走。值天陰不知西東。遙見有七段火光。望火而走。似村欲投。終不可至。如是七夕不覺到家。見其母猶在佛前伏地。又見七燈。因乃發悟。母子共談知是佛力。自後懇到專行檀忍。出宣驗記)吏部孔瓊。由放生而脫苦(吏部尚書孔瓊字彥寶。素不信佛。因與范泰四月八日至瓦官寺共放生懺悔死後數旬託夢與兄子云。吾本不信佛。因與范泰放生。乘一善力今得脫苦。罪福報應決定不差。汝當勵心為福助吾興善。可以脫苦也。出瓊別傳也)道士史俊。因灌像而能行(史俊者學識奉道而慢佛。常語人云。佛是小神不足事耳。每見尊像恒輕誚之。后因

【現代漢語翻譯】現代漢語譯本床后露出頭的是一條大蟒蛇。至世高（An Shigao，人名）膝邊，眼淚像下雨一樣。不知道它的尾巴有多長。一會兒，蛇就進入床后。世高於是收拾好絹物，全部放入船中，告別離去。同伴們一時揚帆起航。神又現出蛇身，登上山頂，遙望他們離去。眾人舉手告別，然後蛇就消失了。很快他們就到達了豫章（Yuzhang，地名）。就在那裡興建了東寺（Eastern Temple）。神就轉移了，頭和尾巴相距四十多里。現在尋陽郡（Xunyang Prefecture）的蛇村就是這個地方。世高回到都城，用廟中剩餘的物品，在瓦官寺（Waguan Temple）建造了三層塔。世高後來夢見神來告訴他說：『承蒙法師作福，我已經脫離了蟒蛇之身。』（又見《宣驗記》）車母（Che Mu，人名）燃燈，沒想到兒子會回來（車母在宋朝廬陵王（Luling King of Song Dynasty）青泥之難中被俘虜。在賊營中，她的母親先來信奉佛教，就在佛前點燃七盞燈，日夜精心哭求觀世音（Guanyin），希望兒子能夠脫險。這樣過了一年，她的兒子忽然得以逃脫。七天七夜獨自向南走，遇到陰天，不知道東西方向。遠遠看見有七段火光，朝著火光走去，像是村莊想要投奔，始終不能到達。這樣過了七天，不知不覺到家了，看見她的母親還在佛前伏地，又看見七盞燈，因此才醒悟。母子共同談論，知道是佛的力量。自此以後，懇切地專門行持佈施和忍辱。（出自《宣驗記》）吏部孔瓊（Kong Qiong，人名），因為放生而脫離苦難（吏部尚書孔瓊，字彥寶（Yanbao），向來不信佛。因為和范泰（Fan Tai，人名）在四月八日到瓦官寺共同放生懺悔，死後幾個月託夢給侄子說：『我本來不信佛，因為和范泰放生，憑藉這一善力，現在得以脫離苦難。罪福報應，決定不會有差錯。你應該努力為我修福，幫助我興辦善事，就可以脫離苦難。』（出自《瓊別傳》）道士史俊（Shi Jun，人名），因為灌溉佛像而能行走（史俊學習道教，輕慢佛教。常常對人說：『佛是小神，不值得侍奉。』每次見到佛像，總是輕視嘲笑。後來因為...

【English Translation】 English version Behind the bed emerged a large python. Tears streamed down An Shigao's (personal name) knees like rain. He didn't know the length of its tail. After a while, the snake entered behind the bed. Thereupon, An Shigao collected the silk items, put them all into the boat, and bid farewell. His companions immediately set sail. The spirit then revealed its snake form again, ascended to the top of the mountain, and watched them depart from afar. The people waved goodbye, and then the snake disappeared. Soon they arrived at Yuzhang (place name). There, they built the Eastern Temple. The spirit then moved, with its head and tail separated by more than forty li. The Snake Village of Xunyang Prefecture (place name) is now this place. An Shigao returned to the capital and used the remaining items from the temple to build a three-story pagoda at Waguan Temple. Later, An Shigao dreamed that the spirit came to tell him: 'Thanks to the master's blessings, I have already escaped from the python body.' (Also seen in 'Records of Manifestations') Che Mu (personal name) lit lamps, unexpectedly her son returned (Che Mu was captured during the Qingni Disaster of King Luling of the Song Dynasty. In the bandit camp, her mother first came to believe in Buddhism, so she lit seven lamps in front of the Buddha, and day and night, she earnestly cried and prayed to Guanyin (Bodhisattva of Compassion), hoping that her son could escape danger. After a year, her son suddenly managed to escape. He walked south alone for seven days and seven nights, encountering cloudy weather and not knowing the directions. He saw seven segments of firelight from afar, and walked towards the firelight, as if it were a village he wanted to seek refuge in, but he could never reach it. After seven days, he unknowingly arrived home, and saw his mother still prostrate in front of the Buddha, and also saw the seven lamps, and thus he awakened. Mother and son talked together and knew it was the power of the Buddha. From then on, she earnestly and exclusively practiced giving and forbearance. (From 'Records of Manifestations') Kong Qiong (personal name), Minister of the Ministry of Personnel, escaped suffering because of releasing living beings (Kong Qiong, Minister of the Ministry of Personnel, courtesy name Yanbao, never believed in Buddhism. Because he and Fan Tai (personal name) went to Waguan Temple on April 8th to jointly release living beings and repent, several months after his death, he appeared in a dream to his nephew and said: 'I originally did not believe in Buddhism, but because I released living beings with Fan Tai, relying on this good deed, I am now able to escape suffering. The retribution of sins and blessings is definitely not wrong. You should strive to cultivate blessings for me and help me do good deeds, so that I can escape suffering.' (From 'Separate Biography of Qiong') Taoist Shi Jun (personal name) was able to walk because he watered the Buddha statue (Shi Jun studied Taoism and slighted Buddhism. He often said to people: 'The Buddha is a small god and not worth serving.' Whenever he saw a Buddha statue, he always despised and ridiculed it. Later, because...

病腳攣。種種祈福都無效驗。其友人趙文謂曰。經道福中灌像福第一。可試造觀音像俊以病急如言灌像。像成夢見觀音遂差。出宣驗冥祥等記)陳范之妻連光曜座(陳玄范妻張氏。精心奉佛。恒愿自作一金像終身供養。有愿莫從。專心日久。忽有觀音金像。連光五尺高座上。出宣驗冥祥等記)張導之母吐焰暉盤(張導母王氏。素篤信。四月八日齋食感得舍利。流光出口暉映食盤出宣驗記也)僕射鄭鮮感幽齡續(鮮字道子。善相法自知命短。念無以可延。夢見沙門問之須延命也。可六齋日放生念善持齋奉戒。可以延齡得福也鮮因奉法遂獲長年。出宣驗記也)尚書劉式至念像歸(彭城劉式之。常供養一像。無故失去不知所在。式之夙夜思愆自責。至念冥通。經百日後。其像忽然自見本座。神光照室。閤家驚喜。倍復傾心。出宣驗記)遺民精思勤篤。珠顏耀彩于眉間(劉遺民彭城人。少為儒生喪親至孝以聞。家貧卜室廬山西林中。多病不以妻子為心。絕跡往來精思禪業。半年之中見眉間相。漸見佛一眼。及髮際二色。又見全身。謂是圖畫。見一道人奉明珠。因遂病差。出宣驗記也)吳王圍寺執僧。舍利浮光于缽上(孫皓時有王正辯上事言。佛法宜滅中國不利胡神。皓便下詔集諸沙門。陳兵圍寺欲行誅廢之事。謂僧會法師曰。

【現代漢語翻譯】腳部抽筋麻木，各種祈福都無效驗。他的朋友趙文說：『經書上說，各種福報中，為佛像灌注金身是第一等的福報。』可以試試塑造觀音像。』陳玄范因為病重，就按照趙文所說，為佛像灌注金身。佛像完成後，夢見觀音菩薩，病就好了。（出自《宣驗冥祥記》）陳玄范的妻子連光曜座（陳玄范的妻子張氏，精心供奉佛，一直希望自己能製作一尊金像，終身供養。但願望一直沒有實現。專心致志地過了很久，忽然有一尊觀音金像，連同五尺高的蓮花座，一起出現）。（出自《宣驗冥祥記》）張導的母親吐焰暉盤（張導的母親王氏，一向篤信佛教。四月八日齋戒時，感應到舍利，從口中流出光芒，照亮了餐盤）。（出自《宣驗記》）僕射鄭鮮感嘆自己壽命不長，祈求延續壽命（鄭鮮，字道子，精通相術，自己知道壽命不長。心想沒有什麼可以延續壽命的辦法。夢見一位沙門問他是否需要延壽。沙門說：『可以在六齋日放生，行善，持齋奉戒，就可以延年益壽，獲得福報。』鄭鮮因此奉行佛法，最終獲得了長壽）。（出自《宣驗記》）尚書劉式至誠思念，佛像自己迴歸（彭城人劉式之，經常供養一尊佛像。無緣無故地丟失了，不知道在哪裡。劉式之日夜反省自己的過錯，至誠思念，冥冥之中得到了感應。一百天後，佛像忽然自己出現在原來的位置上，神光照亮了整個房間。全家驚喜不已，更加傾心供奉）。（出自《宣驗記》）隱士劉遺民精誠思念，眉間顯現珠光寶色（劉遺民，彭城人，年輕時是儒生，因喪親至孝而聞名。家境貧寒，在廬山西林中搭建房屋居住。經常生病，不以妻子兒女爲念，斷絕與外界的往來，專心致志地修習禪業。半年之中，看見眉間顯現佛的相好，漸漸地看見佛的一隻眼睛，以及髮際的兩種顏色，又看見佛的全身。他以為是圖畫，看見一位道人奉獻明珠，因此病就好了）。（出自《宣驗記》）吳王包圍寺廟，拘禁僧人，舍利在缽上浮現光芒（孫皓時期，有王正辯上書說：『佛法應該滅除，對中國不利，胡人的神靈。』孫皓於是下詔召集所有沙門，派兵包圍寺廟，想要進行誅殺廢除佛法的行動。他對僧會法師說：

【English Translation】 Leg cramps and various blessings were ineffective. His friend Zhao Wen said, 'The scriptures say that among all blessings, pouring gold on a Buddha statue is the greatest blessing. You can try making a Guanyin (Avalokiteśvara) statue.' Chen Xuanfan, because of his serious illness, followed Zhao Wen's advice and poured gold on a Buddha statue. After the statue was completed, he dreamed of Guanyin Bodhisattva, and his illness was cured. (From 'Xuan Yan Ming Xiang Ji' - Records of Miraculous Retributions) Chen Xuanfan's wife, Lian Guangyao Zuo (Chen Xuanfan's wife, Zhang, meticulously worshipped the Buddha, always hoping to make a golden statue herself for lifelong worship. But her wish was never fulfilled. After a long time of dedicated devotion, suddenly a golden Guanyin statue, along with a five-foot-high lotus pedestal, appeared). (From 'Xuan Yan Ming Xiang Ji') Zhang Dao's mother spit out flames illuminating the plate (Zhang Dao's mother, Wang, was always a devout Buddhist. On the eighth day of the fourth month, during fasting, she sensed a śarīra (relic), which flowed out of her mouth and illuminated the dining plate). (From 'Xuan Yan Ji') The Imperial Secretary Zheng Xian lamented his short lifespan and prayed for its extension (Zheng Xian, styled Daozi, was skilled in physiognomy and knew he had a short lifespan. He thought there was no way to extend his life. He dreamed of a śramaṇa (monk) who asked him if he needed to extend his life. The monk said, 'You can release living beings on the six fast days, do good deeds, observe the precepts of fasting, and you can extend your life and gain blessings.' Zheng Xian therefore practiced Buddhism and eventually gained longevity). (From 'Xuan Yan Ji') The Minister Liu Shi sincerely thought of the Buddha, and the statue returned by itself (Liu Shizhi of Pengcheng often worshipped a Buddha statue. It was lost for no reason, and he didn't know where it was. Liu Shizhi reflected on his mistakes day and night, and sincerely thought of the Buddha, and received a response in the dark. After a hundred days, the statue suddenly appeared in its original position, and the divine light illuminated the entire room. The whole family was surprised and overjoyed, and worshipped even more sincerely). (From 'Xuan Yan Ji') The recluse Liu Yimin sincerely meditated, and pearl-like colors appeared between his eyebrows (Liu Yimin, from Pengcheng, was a Confucian scholar in his youth, and was known for his filial piety after the death of his parents. His family was poor, and he built a house in the Xilin Mountains of Mount Lu to live in. He was often sick and did not care about his wife and children, cut off contact with the outside world, and devoted himself to practicing Chan (Zen) meditation. Within half a year, he saw the auspicious marks of the Buddha appear between his eyebrows, gradually saw one eye of the Buddha, as well as two colors of the hairline, and also saw the whole body of the Buddha. He thought it was a painting, and saw a Taoist offering a bright pearl, and therefore his illness was cured). (From 'Xuan Yan Ji') King Wu surrounded the temple and detained the monks, and śarīras floated with light on the alms bowl (During the time of Sun Hao, Wang Zheng Bian presented a memorial saying, 'Buddhism should be eliminated, it is not beneficial to China, the gods of the barbarians.' Sun Hao then issued an edict to gather all the śramaṇas, sent troops to surround the temple, and wanted to carry out the action of killing and abolishing Buddhism. He said to the Dharma Master Seng Hui:

佛若神也。宜崇之。若其無靈。黑衣一日同命。僧或縊死。或逃于外。會乃清齋期七日現神變。以銅缽盛水置庭中。中食畢而曦光暉耀。忽聞庭缽槍然有聲。忽見舍利。明照庭宇浮於缽上。皓及大眾前看駭愕失措。難席改容而進。會曰。陛下使孟賁之力擊以百鈞之槌。金剛之質終不毀破。皓如言。請先經唄禮拜散花燒香。高唱丹誠運踔慈氏來津未絕。則法輪將轉。徹于靈涂。威神不少。宜現今日。不然則三寶永絕。言畢壯士渾槌生風。觀者戰慄而氣竭。槌碎舍利不損。光明挺出輝彩充楹。皓伏投誠勤營齋講。此塔在建康大市北。后猶光瑞。元嘉十九年秋寺剎夜放光明。鮮紅彩發。有火光俠四層上從西繞南。又見一物如雉尾扇。隨其進止不詳其名。觀者或值或不值。二十許日。都市中咸見剎上有大紫光也。出吳錄及宣驗記)丁零猖悖射月面而伏誅(宣驗記云。相州鄴城中有丈六真金立像一軀。逢丁零單于。至性兇勃。無有信心。乃彎弓射像。箭中像面血下交流。雖加瑩飾血痕猶在。又選五百力士。挽令仆地。消鑄為銅擬充器用。像乃口發大聲向烈雷震。力士亡魂喪膽人皆仆地迷悶宛轉。怖不能起。由此賊侶心暫惶懼歸信者眾。丁零后時著疾被誅而死)赫連兇頑。被像衣而震死(宣驗記云。佛佛虜破冀州境內。道俗咸被殲

戮兇虐暴亂殘殺無𢣽。爰及關中死者過半。婦女嬰稚積骸成山。縱其害心以為快樂。仍自言曰。佛佛是人中之佛。堪受禮拜。便畫作佛像。背上佩之當殿而坐。令國內沙門向背禮像。即為拜我。后因出遊。風雨暴至四面暗塞。不知所歸。雷電震吼霹靂而死。既葬之後就塳霹靂。其棺烈尸出外題背為兇虐無道等字。國人慶快嫌其死晚。少時為索頭主沙圭所吞妻子被刑戮。見簫子顯齊書)拓拔毀寺遍體膿流(魏太武帝。大毀三寶破壞寺塔。后數年間通身發瘡膿流遍體。群臣眾議佛神所為出崔皓傳)宇文廢僧通身瘡潰(周武帝以毀廢三尊。後於望夷宮發大惡瘡。經旬不差俄然致逝矣)謝晦破塔瘠病連年(晉錄云。尚書謝晦未發心之前。為荊州刺史。謂寺塔不宜人間。當移之墎外。乃自率部下至新寺門。隊士八十人各持刀斧。毀壞浮圖。尊像縱橫瓦木傾墜。俄而云霧暗天風塵勃起。晦即怖走。隊人驚散莫知去所。晦等夜夢。咸見沙門飛騰空中光明顯赫。又見二人形悉丈餘。雄姿甚偉厲聲瞋目。君所行違道。尋當自見。其後隊人吏皆身著癩病經時而死。餘人並犯法就終。謝晦連年瘠病。后因謀叛閤家被誅皆非命而卒也)孫皓溺像陰疼累月(宣驗記云。吳主孫皓性甚暴虐。作事不近人情。與婇女看治園地土。下忽得一軀金像。形相

【現代漢語翻譯】現代漢語譯本

殺戮兇殘暴虐，沒有絲毫顧忌。因此，關中地區死亡人數過半，婦女和嬰兒的屍骨堆積如山。他們放縱自己的邪惡之心，以此為樂。還自稱：『佛佛是人中的佛，值得我們禮拜。』於是就畫佛像，背在身上，坐在大殿上，命令國內的沙門（shāmén，佛教出家人）向背上的佛像禮拜，就等於是拜我。後來（此人）外出遊玩，突然狂風暴雨大作，四面一片黑暗，迷失了方向。雷電交加，被雷劈死。埋葬之後，墳墓也被雷劈開，棺材裂開，屍體被拋在外面，背上寫著『兇殘暴虐，無道』等字。國人都感到高興，嫌他死得太晚。不久，被索頭（suǒ tóu，古代對北方少數民族的稱呼）的首領沙圭（Shā Guī）所吞併，妻子兒女都被處死。（見《簫子顯齊書》）拓拔（Tuòbá，鮮卑族的一支）毀壞寺廟，全身流膿（魏太武帝（Wèi Tàiwǔ Dì）大規模摧毀三寶（sānbǎo，佛教中的佛、法、僧），破壞寺廟和佛塔。幾年后，他全身長瘡，膿液流遍全身。大臣們普遍認為是佛神的懲罰。出自《崔皓傳》）。宇文（Yǔwén，鮮卑族的一個部落）廢除僧侶，全身潰爛（周武帝（Zhōu Wǔdì）因為廢除佛教、道教、儒教，後來在望夷宮（Wàngyí Gōng）得了嚴重的惡瘡，過了十幾天都沒有好轉，不久就去世了）。謝晦（Xiè Huì）破壞佛塔，多年體弱多病（《晉錄》記載，尚書謝晦在沒有皈依佛法之前，擔任荊州（Jīngzhōu）刺史，認為寺廟佛塔不應該建在人間，應該移到城外。於是親自率領部下到新寺門，八十名士兵每人拿著刀斧，毀壞浮圖（fútú，佛塔），佛像倒塌，瓦片木頭傾倒墜落。突然烏雲密佈，狂風大作。謝晦非常害怕，逃走了。士兵們驚慌失措，不知道該往哪裡去。謝晦等人晚上做夢，都看到沙門飛騰在空中，光芒四射，又看到兩個人，身高一丈多，雄壯威武，厲聲怒目：『你所做的事情違背了天道，很快就會自食其果。』後來，士兵和官吏都得了麻風病，很久才死去。其餘的人也都因為犯法而被處死。謝晦連年體弱多病，後來因為謀反，全家被誅殺，都是非正常死亡）。孫皓（Sūn Hào）溺佛像，陰部疼痛數月（《宣驗記》記載，吳主孫皓性格非常殘暴，做事不近人情。他和宮女一起整理園地，突然挖出一尊金像，形狀端正莊嚴。

【English Translation】 English version

He slaughtered the fierce, cruel, violent, and tyrannical without any restraint. Consequently, more than half of the population in Guanzhong (Guānzhōng, a region in ancient China) died, and the corpses of women and infants piled up like mountains. They indulged their evil hearts, taking pleasure in it. They even proclaimed: 'Buddha, Buddha is the Buddha among men, worthy of our worship.' So they painted Buddha images, carried them on their backs, and sat in the main hall, ordering the monks (shāmén, Buddhist monks) in the country to worship the Buddha images on their backs, which was equivalent to worshiping them. Later, when (this person) went out for a tour, a violent storm suddenly arose, and darkness enveloped all directions, causing him to lose his way. Amidst thunder and lightning, he was struck to death. After being buried, his tomb was also struck by lightning, the coffin split open, and the corpse was thrown outside, with the words 'fierce, cruel, tyrannical, and unprincipled' written on his back. The people were delighted, regretting that he had not died sooner. Soon after, he was annexed by Sha Gui (Shā Guī), the leader of the Suotou (suǒ tóu, an ancient term for northern ethnic minorities), and his wife and children were executed. (See 'Book of Qi by Xiao Zixian') Tuoba (Tuòbá, a branch of the Xianbei people) destroyed temples, and his whole body oozed pus (Emperor Taiwu of Wei (Wèi Tàiwǔ Dì) massively destroyed the Three Jewels (sānbǎo, Buddha, Dharma, and Sangha in Buddhism), and destroyed temples and pagodas. A few years later, sores erupted all over his body, and pus oozed out. The ministers generally believed it was the punishment of the Buddha. From 'Biography of Cui Hao'). Yuwen (Yǔwén, a tribe of the Xianbei people) abolished monks, and his whole body festered (Emperor Wu of Zhou (Zhōu Wǔdì) abolished Buddhism, Taoism, and Confucianism, and later developed severe malignant sores in Wangyi Palace (Wàngyí Gōng), which did not improve after more than ten days, and he soon died). Xie Hui (Xiè Huì) destroyed pagodas and suffered from chronic illness for years ('Records of Jin' states that before Shangshu Xie Hui converted to Buddhism, he served as the governor of Jingzhou (Jīngzhōu), believing that temples and pagodas should not be built in the human world but should be moved outside the city. So he personally led his subordinates to the gate of the new temple, and eighty soldiers each held knives and axes, destroying the stupa (fútú, pagoda), the Buddha images collapsed, and tiles and wood fell down. Suddenly, dark clouds gathered, and a strong wind arose. Xie Hui was very frightened and fled. The soldiers panicked and did not know where to go. Xie Hui and others dreamed at night, all seeing monks flying in the air, radiant and bright, and also seeing two people, more than ten feet tall, majestic and imposing, sternly glaring: 'What you have done violates the Dao, and you will soon suffer the consequences.' Later, the soldiers and officials all contracted leprosy and died after a long time. The rest were also executed for committing crimes. Xie Hui suffered from chronic illness for years, and later, due to treason, his whole family was executed, all dying unnatural deaths). Sun Hao (Sūn Hào) drowned Buddha images and suffered from groin pain for months ('Xuan Yan Ji' records that Sun Hao, the ruler of Wu, was extremely cruel and acted unreasonably. He and his palace maids were tidying up the garden when they suddenly dug up a golden statue, with a dignified and solemn appearance.

明嚴。皓令置像廁傍。使持屏籌。到四月八日。皓乃溺像頭上。笑而言曰。今是八日為你灌頂。對諸婇女以為戲樂。在後經時陰囊忽腫。疼痛壯熱不可堪任。自夜達晨苦痛求死。名醫上藥治而轉增。太史占曰犯大神所為敕令祈禱靈廟。一禱一劇上下無計。中宮有一婇女。先奉佛法。內有所知。凡所記事往往甚中。奏云。陛下求佛圖未。皓問。佛大神耶。女曰。天上天下尊莫過佛。陛下前所得像猶在廁傍。請收供養。腫必立差。皓以痛急即具香湯。手自洗像置之殿上。叩頭謝過一心求哀。當夜痛止腫即隨消。即于康僧會請受五戒。起大佛寺供養眾僧也)朱恭殺尼而墮廁(宋有惡人朱恭。每以殺盜為業。夜至蓮花寺殺尼盜物。一夜繞院而走不知出處。遂墮露廁而死。背猶負物。出搜神錄)董禮劫僧而殞牛(董禮常以盜僧為業。得財於家盛命賓客。忽有狂牛自外而入。于坐觸禮戴角而死。出梁後記)平業融像而眼盲(梁人崔平業善弓馬。為武士監軍。一生以偷佛融銅為業。賣銅以供酒肉心無慚懼。至年五十妻子兄弟並亡。唯業一身。忽病目障。飢寒並至致餓而死。出梁後記也)鎮惡盜鐘而舌縮(梁人道士王鎮惡。有學問而無善心。出言多所非毀。亦為時人所嫌。輕慢佛法見僧必哢。后以教學為業。時有鹿溪寺僧法滿。寄銅鐘

【現代漢語翻譯】現代漢語譯本明嚴（人名）。皓（人名）命令將佛像放置在廁所旁邊，讓手下拿著屏風和竹籌。到了四月初八，皓竟然朝佛像頭上撒尿，笑著說：『今天是四月初八，我為你灌頂。』他對眾多的妃嬪以此為戲樂。後來，他的陰囊突然腫脹，疼痛劇烈，發熱難忍。從夜晚到早晨，痛苦地求死。名醫用最好的藥治療，反而更加嚴重。太史占卜后說，這是觸犯了大神所致，下令祈禱靈廟。但每次祈禱，病情就加重一分，上下官員都束手無策。中宮有一位妃嬪，先前信奉佛法，內心有所瞭解，凡是她所記的事情往往都很準確。她上奏說：『陛下是否尋找過佛像？』皓問：『佛是大神嗎？』妃嬪說：『天上天下，最尊貴的莫過於佛。陛下之前得到的佛像還在廁所旁邊，請收起來供養，腫脹必定立刻消退。』皓因為疼痛難忍，立刻準備了香湯，親手洗凈佛像，放置在殿上，叩頭謝罪，一心哀求。當夜疼痛停止，腫脹也隨之消退。於是他在康僧會（人名）處請求受五戒，興建大佛寺，供養眾僧。朱恭（人名）殺害尼姑而墮入廁所（宋朝有個惡人朱恭，經常以殺人盜竊為業。夜晚到蓮花寺殺害尼姑，盜取財物。一夜繞著寺院跑，不知道出口在哪裡，於是掉進露天廁所而死，背上還揹著盜取的財物。出自《搜神錄》）。董禮（人名）搶劫僧人而死於牛（董禮經常以搶劫僧人為業，得到錢財后在家中大擺宴席招待賓客。忽然有一頭瘋牛從外面闖入，在宴席上撞擊董禮，用角頂著他而死。出自《梁後記》）。平業（人名）熔化佛像而眼盲（梁朝人崔平業擅長弓馬，擔任武士監軍。一生以偷盜佛像熔化銅為業，賣銅來供自己吃喝，心中沒有慚愧。到了五十歲，妻子兄弟都去世了，只剩下平業一人。忽然得了眼疾，飢寒交迫，最終餓死。出自《梁後記》）。鎮惡（人名）盜鐘而舌頭萎縮（梁朝道士王鎮惡，有學問卻沒有善心，說出的話多有誹謗，也被當時的人所厭惡。輕慢佛法，見到僧人必定嘲笑。後來以教學為業。當時有鹿溪寺的僧人法滿，將銅鐘寄存在他那裡。

【English Translation】 English version Ming Yan (person's name). Hao (person's name) ordered the Buddha statue to be placed next to the toilet and had his subordinates hold screens and bamboo counting sticks. On the eighth day of the fourth month, Hao actually urinated on the head of the Buddha statue, laughing and saying, 'Today is the eighth day, and I am performing the initiation ceremony for you.' He used this as amusement for his many concubines. Later, his scrotum suddenly swelled, causing severe pain and unbearable fever. From night to morning, he suffered and begged for death. Famous doctors used the best medicine to treat him, but it only worsened. The court astrologer divined that this was caused by offending a great deity and ordered prayers to be offered at the sacred temple. However, each prayer only made the condition worse, and officials at all levels were at a loss. One of the concubines in the central palace, who previously believed in Buddhism and had some understanding, and whose recollections were often very accurate, reported, 'Has Your Majesty sought out the Buddha statue?' Hao asked, 'Is the Buddha a great deity?' The concubine said, 'In heaven and earth, none is more honorable than the Buddha. The Buddha statue that Your Majesty obtained earlier is still next to the toilet. Please retrieve it and make offerings, and the swelling will surely subside immediately.' Because Hao was in unbearable pain, he immediately prepared fragrant water, personally washed the Buddha statue, placed it in the hall, kowtowed to apologize, and sincerely begged for mercy. That night, the pain stopped, and the swelling subsided. Then he requested to receive the Five Precepts from Kang Senghui (person's name), built the Great Buddha Temple, and made offerings to the monks. Zhu Gong (person's name) killed a nun and fell into the toilet (In the Song Dynasty, there was a wicked man named Zhu Gong, who often engaged in murder and theft. One night, he went to Lotus Temple, killed a nun, and stole her belongings. He ran around the temple courtyard all night, unable to find the exit, and then fell into an open-air toilet and died, still carrying the stolen goods on his back. From 'Records of Searching for the Supernatural'). Dong Li (person's name) robbed a monk and died by a bull (Dong Li often made a living by robbing monks. After obtaining money, he held lavish banquets at home to entertain guests. Suddenly, a mad bull broke in from outside and attacked Dong Li at the banquet, goring him to death with its horns. From 'Records of the Later Liang'). Ping Ye (person's name) melted Buddha statues and went blind (Cui Pingye of the Liang Dynasty was skilled in archery and horsemanship and served as a military supervisor. Throughout his life, he made a living by stealing Buddha statues and melting them down for copper, selling the copper to provide himself with food and drink, without any shame in his heart. When he reached the age of fifty, his wife and brothers all died, leaving only Pingye himself. Suddenly, he developed an eye disease, suffered from hunger and cold, and eventually starved to death. From 'Records of the Later Liang'). Zhen E (person's name) stole a bell and his tongue shrank (Wang Zhen'e, a Taoist priest of the Liang Dynasty, was learned but lacked kindness. His words were often slanderous and he was disliked by the people of the time. He disrespected Buddhism and would mock monks whenever he saw them. Later, he made a living by teaching. At that time, there was a monk named Faman from Luxi Temple who entrusted a bronze bell to him.

一口于其學內。未取之間。鎮惡盜以鑄錢。后與法滿對誓。經年重病而舌攣縮口不得言。既知負誓。乃舍資財鑄鐘贖罪。至死口不得語。出王氏家誡也)祖深獻書而著白癲(梁人郭祖深。上樑武帝一十八條事。請廢墎內小寺及無案業僧尼。梁武不納。后夢見善神唾之。遂著白癩。雖悔不差。出冤魂記也)元嵩上法而患熱風(衛元嵩毀法之後。身著熱風委頓而死也)上客死而羊鳴(顏氏云。王克為永嘉郡。有人攘羊集賓欲宴。而羊繩解來投一客。先跪兩拜便入衣中。此客竟不言之。固無救請。須臾宰為炙先行至客。一臠入口便下皮內。周行遍體痛楚號叫。方復說之。還作羊鳴而死)縣令醒而瘡發(梁時有人為縣令寄在寺。住民將牛酒祚令。令便以牛系剎柱。屏除佛像佈設床座。于佛堂上接賓。未殺之頃牛解徑來至階而拜。縣令大笑。命左右宰之。飲啖飽醉便臥檐下。投醒即覺體癢。爬搔隱軫因。爾成癩。十年方死。出顏氏家訓也)部曲生男自然無手。朝請啖炙如劍入身(楊思達為西陽郡。值侯景亂。時復旱儉。民盜田中麥。思達遣一部曲守視。所得盜者輒截手臂。凡截十餘人部曲後生一男。自然無手。齊國有一奉朝請家甚豪侈。非手殺牛則啖之不美。年三十許病篤便見牛來觸膚體。如被刀刺叫呼而死。出顏氏家語也)梁

【現代漢語翻譯】現代漢語譯本一口吞噬學識，未被選取之時，如同鎮壓惡盜般鑄造錢幣。後來與法滿對天發誓，一年後身患重病，舌頭萎縮，口不能言。既然知道違背了誓言，於是捨棄資財鑄造鐘來贖罪，直到死都不能說話。（出自王氏家誡）郭祖深上書獻策，卻因此身患白癜風。（梁朝人郭祖深，向梁武帝進獻十八條建議，請求廢除城郭內的小寺廟以及沒有正當職業的僧尼。梁武帝沒有采納。後來夢見善神唾棄他，於是得了白癜風。雖然後悔，但病沒有好轉。出自《冤魂記》）衛元嵩誹謗佛法，結果身患熱風而死。（衛元嵩在譭謗佛法之後，身患熱風，痛苦不堪而死。）上客暴死，發出羊叫聲。（顏之推說，王克擔任永嘉郡守時，有人搶了一隻羊，準備宴請賓客。羊掙脫繩索，跑到一位客人面前，跪拜了兩下，然後鉆進客人的衣服里。這位客人始終沒有說出這件事，也沒有請求救助。不久，廚師將烤好的羊肉端上來，先送到這位客人面前。客人吃了一塊，肉剛入口，就感到皮肉里如同刀割般疼痛，痛苦地號叫。這才說出實情。隨後發出羊叫聲而死。）縣令酒醒后，身上長滿瘡。（梁朝時，有個人擔任縣令，住在寺廟裡。當地百姓準備了牛和酒來宴請縣令。縣令便將牛拴在佛寺的柱子上，撤掉佛像，擺設床鋪座位，在佛堂上接待賓客。還沒殺牛的時候，牛掙脫繩索，逕直走到臺階前跪拜。縣令大笑，命令手下宰殺。酒足飯飽后，縣令便睡在屋檐下。醒來后，立刻感到身上發癢，抓撓不止，於是長滿了癩瘡。十年後才死去。出自《顏氏家訓》）部曲生下的兒子自然沒有手，朝請吃烤肉如同劍刺入身體。（楊思達擔任西陽郡守時，正值侯景之亂，又趕上旱災，百姓偷盜田里的麥子。楊思達派一部曲看守，抓到偷盜者就砍斷他們的手臂。總共砍斷了十幾個人的手臂。這部曲後來生了一個兒子，自然就沒有手。齊國有一位擔任朝請的官員，家境非常豪奢，不是親手宰殺的牛，就覺得烤肉不好吃。三十多歲時，身患重病，便看見牛來觸碰他的身體，如同被刀刺一樣，慘叫著死去。出自《顏氏家語》）

【English Translation】 English version Swallowing knowledge in one gulp, before being selected, is like suppressing evil bandits by minting coins. Later, he swore an oath to Faman, and after a year, he suffered from a severe illness, his tongue contracted, and he could not speak. Knowing that he had broken his oath, he gave up his wealth to cast a bell to atone for his sins, but he could not speak until his death. (From the Wang Family Admonitions) Zu Shen presented a memorial, but suffered from vitiligo as a result. (Guo Zushen of the Liang Dynasty presented eighteen proposals to Emperor Wu of Liang, requesting the abolition of small temples within the city walls and monks and nuns without proper occupations. Emperor Wu did not accept them. Later, he dreamed of a benevolent deity spitting on him, and he developed vitiligo. Although he regretted it, the disease did not improve. From 'Records of Wronged Souls') Wei Yuansong slandered the Dharma and died of heatstroke. (After Wei Yuansong slandered the Dharma, he suffered from heatstroke and died in agony.) The upper guest died suddenly, making a sheep's bleating sound. (Yan Zhitui said that when Wang Ke was the governor of Yongjia County, someone robbed a sheep to entertain guests. The sheep broke free from its rope and ran to a guest, kneeling twice before crawling into the guest's clothes. The guest never mentioned this and did not ask for help. Soon, the chef brought the roasted mutton, first serving it to the guest. As soon as the guest took a bite, he felt a knife-like pain inside his skin, and he cried out in agony. Only then did he tell the truth. Then he died making a sheep's bleating sound.) After the county magistrate woke up from his drunken stupor, his body was covered with sores. (During the Liang Dynasty, a man served as a county magistrate and lived in a temple. The local people prepared cattle and wine to entertain the magistrate. The magistrate tied the cattle to the pillars of the Buddhist temple, removed the Buddha statues, and set up beds and seats to receive guests in the Buddha hall. Before the cattle were slaughtered, they broke free from their ropes and knelt down at the steps. The magistrate laughed and ordered his men to slaughter them. After eating and drinking to their fill, the magistrate slept under the eaves. Upon waking up, he immediately felt itchy all over his body, scratching incessantly, and developed leprosy. He died ten years later. From 'Yan Family Instructions') The son born to the subordinate naturally had no hands, and the court official felt as if swords were piercing his body when he ate roasted meat. (Yang Sida was the governor of Xiyang County during the Hou Jing Rebellion, which coincided with a drought. The people stole wheat from the fields. Yang Sida sent a subordinate to guard the fields, and those caught stealing had their arms cut off. In total, more than ten people had their arms cut off. The subordinate later had a son who was born without hands. There was an official in the Qi Dynasty who was very wealthy and extravagant. He would not enjoy roasted meat unless he had personally slaughtered the cattle. In his thirties, he became seriously ill and saw cattle touching his body, as if being stabbed by knives, and he screamed and died. From 'Yan Family Sayings')

人沐發頂上雞聲(梁世有人常以雞卵白和沐。云使發光。每沐輒破二三十枚雞子。臨終發中但聞啾啾數千雞兒聲。出顏氏家語)劉氏賣羹兒頭似鱔(江陵劉氏以賣鱔羹為業。後生一兒。頭真是鱔。自頸已下方為人身出顏氏家語)觀夫信毀之跡。寔由影之附形。谷之傳響也。耳聞之與目驗。可略而言。勖哉吾子。幸能自免。儒生曰。察師誠旨。則善惡孱然信毀交報。竊見顏回德行反值夭年。盜跖兇狂翻招長命。二王事佛而誅家。三張奉道而滅族。行善得禍作惡無愆。交報之徴豈非詭說。開士喻曰。顏生知十。子夏起予。示隅不反實恥也。然一世局談未能盡理。三世備舉方可窮源。聖說有業現苦有苦報有業現。樂有苦報有業現。苦有樂報有業見。樂有樂報。或余福未盡惡不即加。或宿愆尚在善緣便發。加灰覆火豈得稱無。若闇尋聲當知必有。且夫善惡有歸報應無爽。周孔之教皆同此說。可以為善而偶逢禍至。行惡而或值福來。即謂丘說必虛且談不實耶。亦由江南吳不信有千人帳。河北漢不信有萬石船。無得以蓬艾之小心。測扶搖之遠運也。顏氏誡其子曰。汝曹若顧存俗計。樹立門戶不棄妻子。未能出家者。猶當兼行戒行留心誦讀。以為來世資糧。人身難得。勿虛過也。夫有子孫者。自是天地間一蒼生耳。與身竟何親乎。而

【現代漢語翻譯】現代漢語譯本人沐發頂上雞聲（據說梁朝有人經常用雞蛋清洗頭，說能使頭髮光亮。每次洗頭都要打破二三十個雞蛋。臨終時，頭髮里只聽到啾啾數千只小雞的聲音。出自《顏氏家訓》）。劉氏賣羹兒頭似鱔（江陵劉氏以賣鱔魚羹為業。後來生了一個兒子，頭竟然是鱔魚的模樣，從脖子以下才是人的身體。出自《顏氏家訓》）。觀察那些信譽和詆譭的痕跡，實際上就像影子依附形體，山谷傳遞迴響一樣。耳朵聽到的和眼睛看到的，可以簡略地說說。勉勵你啊我的孩子，希望你能避免這些。儒生說：『明白了老師的旨意，那麼善惡的報應確實是相互交織的。我看到顏回有美好的德行反而短命，盜跖兇惡殘暴反而長壽。二王信奉佛教卻被誅滅家族，三張信奉道教卻被滅族。行善卻遭受禍患，作惡卻沒有災禍。這種相互交織的報應難道不是虛假的說法嗎？』開士開導說：『顏回能舉一反三，子夏能聞一知十，告訴他一個角卻不能自己推斷出其他三個角，實在是可恥啊。然而一世的片面之談不能完全說明道理，要用三世的因果才能徹底探究根源。聖人說有因果報應：有現世受苦，有來世受苦；有現世享樂，有來世受苦；有現世受苦，有來世享樂；有現世享樂，有來世享樂。或者是因為過去的福報還沒有享盡，所以惡報沒有立刻降臨；或者是因為前世的罪過還在，所以善緣就先顯現了。用灰覆蓋火，難道就能說沒有火了嗎？如果循著聲音在黑暗中尋找，應當知道一定有發出聲音的東西。況且善惡終有歸宿，報應不會有差錯。周公和孔子的教誨都認同這個說法。可以因為行善而偶爾遭遇禍患，作惡而有時遇到福運，就說孔子的學說一定是虛假的，所談論的不是事實嗎？這也就像江南的吳國人不相信有能容納千人的帳篷，河北的漢人不相信有能裝載萬石糧食的船一樣。不能用蓬草和艾草這樣的小心眼，來衡量鯤鵬扶搖直上九萬里的遠大志向啊。』顏氏告誡他的兒子們說：『你們如果顧念世俗的打算，建立自己的門戶，不拋棄妻子兒女，不能出家修行的人，還應當同時修行戒律，留心誦讀經書，作為來世的資糧。人身難得，不要虛度光陰啊。有子孫的人，只不過是天地間一個普通的生命罷了，與自身究竟有什麼親近的關係呢？』

【English Translation】 English version A person washes their hair, and the sound of chickens is heard above their head (It is said that during the Liang Dynasty, some people often washed their hair with egg white, claiming it made their hair shiny. Each time they washed, they would break twenty or thirty eggs. When they were dying, they could only hear the chirping of thousands of chicks from their hair. From 'Yan's Family Instructions'). The Liu family sells soup, and their child's head resembles an eel (The Liu family of Jiangling made a living selling eel soup. Later, they had a child whose head was actually like an eel, with a human body only from the neck down. From 'Yan's Family Instructions'). Observing the traces of trust and slander, they are truly like a shadow attached to a form, or an echo reverberating in a valley. What is heard by the ear and seen by the eye can be briefly discussed. Strive, my children, and hopefully you can avoid these things. A Confucian scholar said, 'Understanding the teacher's meaning, the retribution of good and evil is indeed intertwined. I see that Yan Hui, with his virtuous conduct, died young, while the violent robber Zhi lived a long life. The Two Wangs worshipped Buddhism but were exterminated, and the Three Zhangs revered Taoism but were annihilated. Doing good brings misfortune, while doing evil goes unpunished. Isn't this intertwined retribution a false claim?' The enlightened one explained, 'Yan Hui could infer the other three corners from one, and Zixia could understand ten from one. To be unable to deduce the others after being shown one corner is truly shameful. However, a one-sided view of a single lifetime cannot fully explain the truth; only by considering the three lifetimes can we thoroughly explore the source. The sages say there is karma and retribution: there is suffering in this life and suffering in the next; there is pleasure in this life and suffering in the next; there is suffering in this life and pleasure in the next; there is pleasure in this life and pleasure in the next. Perhaps past blessings have not been exhausted, so evil retribution has not yet arrived; or perhaps past sins remain, so good karma manifests first. Covering fire with ashes, can we say there is no fire? If we follow a sound in the dark, we should know there must be something making the sound. Moreover, good and evil have their consequences, and retribution is never wrong. The teachings of the Duke of Zhou and Confucius both agree with this. Can we say that Confucius's teachings are false and his words are untrue simply because doing good occasionally encounters misfortune, or doing evil sometimes brings fortune? This is like the people of Wu in Jiangnan not believing in tents that can hold a thousand people, or the people of Han in Hebei not believing in ships that can carry ten thousand stones of grain. We cannot use the small minds of artemisia and mugwort to measure the vast journey of the Peng bird soaring ninety thousand miles upward.' Yan's father warned his sons, 'If you are concerned with worldly plans, establishing your own households, and not abandoning your wives and children, those who cannot leave home to practice should also cultivate precepts and diligently recite scriptures as provisions for the next life. Human life is difficult to obtain; do not waste it. Those who have children are merely another ordinary being in the world; what close relationship do they ultimately have with oneself?'

乃愛護為其勤苦。匱以產業憂其飢飽況於己之神爽而不自念頓欲棄之哉。可謂迷大聖之慈訓。信凡人之臆說也。

品藻眾書篇第九

儒生問曰。聖人制法皆有所因。請為詳之。愿聞厥趣。開士喻曰。昔有無名野老。不知何許人。未詳其姓字。住青溪千仞之南。紫臺七盤之北。地居形勝山號膏腴。門枕危峰檐臨碧澗。忘憂長樂。既靃靡于閑庭。荷蓋蓮衣。亦紛披于曲沼。云樓暫起影麗朝川。霞錦才舒光含近日。布濩掃壇之竹。爭列翠于中園。葳蕤覆井之桐。競垂陰於野院。階繁倒柳戶掛懸蘿。臥石似床久橫林下。飛泉若雨每灑牕前。松風將鶴唳俱哀。春鳥共樵歌並韻。實棲心之福地。遁世之桃源者矣。余久承靈異始遂經過。以已未之年仲夏之月。擔簦策杖自遠造焉。野老乃撫汲郡之鳴琴。動蘇門之鼓吹。因歌白雪之曲。乍詠青山之篇。其辭曰。元淑世位卑。長卿宦情寡。二頃且營田。三錢聊飲馬。懸峰白雲上。掛月青山下。中心欲有言。未得忘言者。余因讓曰。夫象以表意。得意則像忘。言以顯理。入理則言息。故知以言得理。不待請而自談。假象會意。必藉機而後動。彼以無言言之。此亦無聽聽之。言其不言理自玄會。聽無所聽歸乎大通。所以口無擇言。故天下則之。言不虛運。故世界仰之。於是野老放

【現代漢語翻譯】現代漢語譯本：你愛護它，為它辛勤勞作，缺少產業就擔憂它的飢飽，何況是你自己的精神和身體，卻不憐惜，立刻想要拋棄它呢？這可以說是迷惑于大聖人的慈悲教誨，相信凡夫俗子的臆想之說啊。

品藻眾書篇第九

儒生問道：『聖人制定法則，都有其原因。請您詳細地解說，我想聽聽其中的趣味。』開士開示說：『過去有位無名的山野老者，不知道是哪裡人，也不清楚他的姓氏名字，住在青溪千仞之南，紫臺七盤之北。所居住的地方地勢險要，山名為膏腴。門對著陡峭的山峰，屋檐靠近碧綠的溪澗。忘記憂愁，長久快樂。悠閒自在地在庭院裡漫步，身披荷葉，頭戴蓮花，也散落在彎曲的水池邊。雲霧樓閣偶爾升起，美麗的影子倒映在早晨的河水中，彩霞錦緞剛剛舒展開來，光芒包含著近處的陽光。遍佈掃壇的竹子，爭先恐後地在中庭展現翠綠。茂盛覆蓋水井的梧桐，競相在野外的庭院裡垂下樹蔭。臺階上垂掛著倒立的柳樹，門戶上懸掛著藤蘿。躺著的石頭像床一樣，長久地橫臥在樹林下。飛濺的泉水像雨一樣，經常灑在窗前。松樹的風聲和鶴的鳴叫聲一起悲哀，春天的鳥鳴和樵夫的歌聲相互應和。實在是安身棲息的福地，遁世隱居的世外桃源啊。我長久以來聽說這裡的靈異，才得以經過這裡。在已未年的仲夏之月，挑著行李，拄著枴杖，從遠方來到這裡。山野老者於是彈奏汲郡的名琴，吹奏蘇門的樂器，於是唱起了《白雪》的曲子，又吟誦了《青山》的篇章。他的歌辭是：『元淑的世俗地位卑微，長卿的做官心情淡薄。兩頃田地姑且用來經營，三個銅錢勉強用來餵馬。懸崖峭壁在白雲之上，彎彎的月亮掛在青山之下。心中想要說些什麼，卻還沒有達到忘記言說的境界。』我於是謙讓地說：『那形象是爲了表達意思，領會了意思就忘記了形象。言語是爲了顯明道理，進入了道理就停止了言語。所以知道用言語得到道理，不必請求就會自己談論。藉助形象來領會意思，必須憑藉時機才能行動。他用無言來言說，我們也用無聽來聽取。言說那不言說的，道理自然玄妙地領會。聽取那無所聽取的，歸於大通。所以口中沒有選擇的言語，所以天下人都傚法他。言語不是虛假地運用，所以世界都仰慕他。』於是山野老者放...

【English Translation】 English version: You cherish it, labor diligently for it, and worry about its hunger and satiety when it lacks resources. How much more should you cherish your own spirit and body, instead of neglecting them and wanting to abandon them immediately? This can be said to be deluded by the compassionate teachings of the great sages, and believing in the unfounded theories of ordinary people.

Chapter Nine: Appraising Various Books

A Confucian scholar asked: 'The sages established laws with reasons. Please explain them in detail. I wish to hear the interest within them.' The enlightened one replied: 'In the past, there was an unnamed old man of the wilderness, whose origin was unknown, and whose surname and given name were unclear. He lived south of the Thousand-Fathom Green Stream and north of the Seven-Tiered Purple Terrace. The place he inhabited was strategically advantageous, and the mountain was called Fertile. His door faced a precipitous peak, and his eaves overlooked a verdant stream. He forgot worries and enjoyed lasting happiness. He wandered freely in the quiet courtyard, wearing lotus leaves and a lotus-flower crown, scattered by the winding ponds. Cloud pavilions occasionally rose, their beautiful reflections mirrored in the morning river. The brocade of the rosy dawn had just unfolded, its light containing the nearby sunlight. The bamboos that swept the altar competed to display their verdant green in the central garden. The luxuriant paulownia trees covering the well competed to cast their shade in the wild courtyard. Weeping willows hung upside down from the steps, and wisteria vines draped from the doors. A reclining stone resembled a bed, lying horizontally beneath the trees for a long time. A flying spring resembled rain, often sprinkling before the window. The sound of the pine wind and the crane's cry were both mournful, and the songs of the spring birds and the woodcutters harmonized. It was truly a blessed place to dwell and rest the heart, a secluded paradise for escaping the world. I had long heard of the spiritual wonders here and finally managed to pass through. In the midsummer month of the year of Jiwei, carrying luggage and holding a staff, I came from afar. The old man of the wilderness then played the famous zither of Jixian and blew the instruments of Sumen, and sang the tune of 'White Snow' and recited the poem of 'Green Mountain'. His lyrics were: 'Yuan Shu's worldly position is humble, and Changqing's official ambitions are few. Two acres of land are barely enough to manage, and three coins are barely enough to feed the horses. Precipitous cliffs are above the white clouds, and the crescent moon hangs below the green mountains. In my heart, I want to say something, but I have not yet reached the state of forgetting words.' I then humbly said: 'That image is to express meaning, and when the meaning is understood, the image is forgotten. Words are to reveal the truth, and when the truth is entered, the words cease. Therefore, knowing to obtain the truth through words, one will speak without being asked. Using images to understand the meaning, one must rely on the opportunity to act. He speaks with no words, and we listen with no hearing. Speaking of that which is unspoken, the truth is naturally and profoundly understood. Listening to that which is unheard, one returns to the Great Thoroughfare. Therefore, there are no selective words in the mouth, so all under heaven follow him. Words are not used falsely, so the world admires him.' Then the old man of the wilderness released...

琴避席。執手而喜曰。仆得人矣。仆得人矣。便引余臨風亭游月館。開文苑肆書廚。閱孔壁之遺經。睹汲冢之餘記。尋東觀南宮之典。討玉函丹枕之方。寓目久之。因而問曰。貧道受身不利。恒抱沉痾。且病入膏肓。醫藥無效。累年將餌未覺有瘳。至於照雪聚螢筋力已倦。九流七略難甚攀天。萬卷百家杳猶行海。先生既明白四達世號通人。請問。人間之書凡有幾許。窺讀利己何者最益。野老聞之愴然改容。良久而言曰。昔習郁屈彌天之對。闞澤推登地之言。匠者之前難為斤斧。雖然。禮云。無言不酬。豈應結舌。今粗揚礭奉報德音。觀夫遂古無書刊符著信。既龜負文來鳥行字出。聖人命而作記。蒼頡采以完成的書。而無書不要無智不覽。余乃又詰之曰。未見佳人不讀書。讀書未必令人佳。奚斯言之異耶。野老重答余曰。本資識敏事兼木雁琢玉成器。豈虛言哉。昔牛首蛇身之君。結網茹毛之後。淳樸自然曾無典則。及離連紀號栗陸肇興。而夫子所知七十餘代。此外綿遠聖不能憶。庖炎既降軒頊遞興。封建驟啟因存簡冊。及乎文質相貿道躓詞華。於是虞置上庠夏開西序。殷稱右學周設東郊。洎亡秦坑爇篇籍泯棄。鴻漢聿修尊儒重業。有濟南伏生口以傳授。或逢漆書開于汲冢。或值殘經出於孔壁。尋火祚鳩聚墳素稍多。藝文志云

【現代漢語翻譯】現代漢語譯本：琴忙起身讓座，握著我的手高興地說：『我得到人才了！我得到人才了！』於是領我到臨風亭、游月館，打開文苑，陳列書櫥，閱讀孔壁中發現的古經，觀看汲冢出土的古書。尋訪東觀、南宮的典籍，探求玉函、丹枕的方術。我瀏覽了很久，於是問道：『貧道我身體不好，一直抱著沉重的疾病，而且病入膏肓，醫藥無效，多年服藥也不見好轉。至於照雪讀書、聚螢夜讀，筋力已經疲倦。九流七略的學問，難如登天。萬卷百家的書籍，茫茫如大海。先生您既明白事理，通達人情，世人稱您為通人。請問，人間的書籍總共有多少？窺探閱讀，哪種對自身最有益處？』老者聽了，臉色大變，很久才說：『過去習郁有彌天之對，闞澤有登地之言。在工匠面前難以賣弄斧頭。雖然如此，《禮記》說：沒有話不回答的。難道應該閉口不言嗎？現在我粗略地陳述，奉報您的美意。看那遠古時代沒有書籍，只是刊刻符號作為憑證。後來烏龜揹負著文字而來，鳥兒留下了足跡。聖人於是命令人制作記錄，蒼頡採集這些創造了文字。沒有書籍就沒有知識，沒有智慧就不閱讀。』我於是又追問道：『沒見過美麗的女子不讀書，但讀書也未必能使人變得美麗，這是什麼不同的說法呢？』老者再次回答我說：『天生的資質聰敏，加上後天的努力，就像木頭經過雕琢，玉石經過打磨才能成為器物，這難道是虛言嗎？』『從前牛首蛇身的君王，結網茹毛的時代，淳樸自然，沒有典章制度。到離連紀號、栗陸氏興起，孔夫子所知的只有七十多代。此外更加久遠的年代，聖人也無法記憶。自從庖犧、炎帝之後，軒轅、顓頊相繼興起，分封制度開始，因此儲存了簡冊。等到文采和質樸相互取代，大道衰落，辭藻華麗。於是虞舜設定上庠，夏朝開設西序，殷朝稱為右學，周朝設定東郊。到亡秦焚書，篇籍被焚燬拋棄。漢朝繼承前業，尊崇儒學。有濟南的伏生口頭傳授，或者遇到汲冢出土的漆書，或者發現孔壁中遺留的殘經。經過戰火的蒐集，墳典逐漸增多。《藝文志》記載…』

【English Translation】 English version: Qin hurriedly rose from his seat, took my hand, and joyfully exclaimed, 'I have found a man of talent! I have found a man of talent!' He then led me to the Linfeng Pavilion and the Youyue Hall, opened the Wenyuan and displayed the bookshelves, allowing me to read the ancient classics discovered in the walls of Confucius's former residence and examine the ancient books unearthed from the tomb of Ji. We sought out the records of the Eastern Observatory and the Southern Palace, and explored the methods of the Jade Box and the Vermilion Pillow. After browsing for a long time, I asked, 'I, a poor Daoist, am afflicted with a weak constitution and constantly suffer from chronic illnesses. Moreover, my illness has penetrated deep into my marrow, and medicine is ineffective. I have taken medicine for many years without any sign of improvement. As for studying by the light of snow and gathering fireflies for illumination, my strength is already exhausted. The Nine Schools and Seven Compendia of learning are as difficult to climb as the heavens. The myriad volumes and hundreds of schools of thought are as vast as the sea. You, sir, are enlightened and understand human affairs, and are known by the world as a man of understanding. May I ask, how many books are there in the world in total? And which is the most beneficial to oneself to study?' Upon hearing this, the old man's expression changed greatly, and after a long silence, he said, 'In the past, Xi Yu had the 'Mitian' (covering the sky) response, and Kan Ze had the 'Dengdi' (ascending the earth) statement. It is difficult to show off one's axe before a craftsman. Nevertheless, the Book of Rites says, 'There is no speech that is not answered.' How can I remain silent? Now I will roughly state my thoughts to repay your kindness. Consider that in ancient times, there were no books, only symbols were carved as evidence. Later, turtles carried writing on their backs, and birds left footprints. The sages then ordered people to create records, and Cangjie (the legendary inventor of Chinese writing) collected these to create writing. Without books, there is no knowledge; without wisdom, there is no reading.' I then further inquired, 'I have never seen a beautiful woman who does not read, but reading does not necessarily make one beautiful. What is the difference in these statements?' The old man replied again, 'Innate intelligence, coupled with acquired effort, is like wood being carved and jade being polished to become a vessel. Are these empty words?' 'From the time of the rulers with ox-heads and snake bodies, and the era of netting and eating raw meat, everything was simple and natural, without rules or regulations. By the time of the Li Lian era and the rise of the Li Lu clan, Confucius knew only about seventy generations. Beyond that, the more distant ages are beyond the memory of even the sages. Since the time of Paoxi (Fu Xi) and Yandi (Shennong), and the successive rise of Xuanyuan (the Yellow Emperor) and Zhuanxu, the system of enfeoffment began, and therefore records on bamboo slips were preserved. When elegance and simplicity replaced each other, the Great Way declined, and rhetoric flourished. Thus, Yu Shun established the Shangxiang (upper school), the Xia dynasty opened the Xixu (western academy), the Yin dynasty was called the Youxue (right school), and the Zhou dynasty established the Dongjiao (eastern suburb). When the Qin dynasty fell and burned the books, the texts were destroyed and discarded. The Han dynasty inherited the previous achievements and honored Confucianism. There was Fu Sheng of Jinan who transmitted the texts orally, or lacquer books unearthed from the tomb of Ji, or fragments of classics discovered in the walls of Confucius's former residence. After the collection of books following the fires of war, the ancient texts gradually increased. The 'Treatise on Literature and Art' records...'

。六書七籍百氏九流。凡一萬三千二百六十九卷。五百九十六家。部異區分三十六種。其內七經並樂章。自有三千三十八卷。今之世俗不行樂章。然而訓世之風唯禮與孝。孝是立身之本。禮固為政之先。援神契云。孝經一部。自有五十九卷。非直時變質文。而亦學成優劣。至後漢敬于祭酒。天子行巾卷之儀。故桓榮拜封匪曰。武力所以闕里聚徒華陰立市。屬其將季史籍轉殷。充車兼兩架藏屋溢。董卓遷徙長安載二千餘乘。值雨損棄百無一存。於時簡參絹素人又取為縢幞。比歸洛邑所收蓋寡。首尾空殘或非部帙。考夫論語之記善言。毛詩以開諷諫。尚書以明詔策。周易以陳吉兇。三禮別於尊卑。三傳詳乎七地。戰國敘于權正。山經辯于丘陵。三史之錄古今。三蒼之談文字。次則韓非老子墨翟莊周管仲孟軻不害平仲。大戴小戴共姓殊名。大冠小冠同字異氏。統其前後著述而編軸彌盛。或二馬兩班玄晏抱樸蔡雍劉向孫盛王充。逮防氏七錄王家四部。案梁武皇帝。使阮孝緒等。于文德政御殿撰文德政御書。四萬四千五百餘卷。於時帝修內法多參佛道。又使劉杳顧協等一十八人。于華林苑中纂要語。七百二十卷。名之遍略。悉抄撮眾書以類相聚。於是文筆之士須便檢用。致令懸發握錐緣仍懈怠。又有壽光苑二百卷。要錄六十卷。

類苑一百二十卷。終是周因殷禮損益可知。名目雖殊還廣前致。亦猶床上鋪床屋下架屋也。庾信哀江南賦云。渚宮陷夕。元帝手自燒書十四萬卷。乃當兼本竊欲疑多而校彼洪流。復非膚淺所測。恐火布斯臻沈于典論。法師欲讀想難備有。且應隨急不可遍該。但弦韋莫偶闡約不類。至若史書所述全關俶儻。春秋之言彌在研射。儒風亡于攻戰。老莊過於遣蕩。國語尚虛左丘譏詐。假令五經百氏莫非翰林體骨。爾雅離騷足為緣情根本源其人倫詳備者。豈過禮與孝經乎。孝經者自庶達帝不易之典。從生暨死終始具焉。有孝有忠有信有義。于理習易周。於事審難忘。孝略十八章。孝治居其一。揆吏任所奉民胥是賴。貫通神明厘導風俗。縱五行俱下一閱兼誦。論質乃表于精神。語才實歸於伎倆。唯孝包括允仁允恕。非家自至若斯而已。余又讓曰。夫五經浩汗百氏扶疏。義極知微理包儘性。譬北辰之臨萬象。猶東溟之導百川。功不相推德無升降。何為止嘆孝經一卷耶。野老答云。三德之基人倫為主。百行之首要道為源。是以太昊炎皇謂之務本。武發周旦稱為大哉。至如訓子夏於色難。示子游以知敬。先王奉法則乾象著明。哲后尊親則山川表瑞。遂有青鷹合節白雉馴飛。墳柏春枯潛魚冬躍。行之邦國。政令形於四海。用之鄉人。德教加

于百姓。故云。孝者始於事親。中於事君。終於立身也。至如履霜露而興感。懷荼蓼而纏悲。寒林之慟既增。風樹之心逾切。足以俯𢌞上聖跂及下愚者矣。案禮記云。孝者畜也。鉤命決云。孝者就也。度也譽也。究也畜也。爾雅云。善父母曰孝。孝之為義繼于奉親。雜記云。畜者為孝之道。養德順理不逆於時。是名為畜。就者成也。言天子之孝。謂禹之德能盡力溝洫以成大功。菲食卑宮。故仲尼云。吾無間然。度者諸侯之孝。上奉天子下率一國。守其法度義無違犯。譽者卿大夫之孝。勤德內省一心事上。茍利社稷無法不為。鄰國傳芳清猷自遠。究者盡也。士者事也。能辯然否以效一官。審德正務忠順不失。竭誠盡事厥志匪移。周禮師氏職云。以德教國子。一曰至德。以為道本。二曰愍德。以為行本。三曰孝德。以防惡逆。言其覆載之功。則謂之至德也。語其裁成之用。則謂之愍德也。譽其仁愛之心。則謂之孝德也。仲尼敘孝。先述愛親揚名。然後天經地義。周公論孝。先稱覆燾宰割。后陳好於父母。夫子生乎季周。長於末俗。睹孝悌之云絕。慨禮樂之已崩。曾參篤行謹於事親。因其侍側。為明孝道。弟子存錄。名曰孝經。鉤命決云。百王聿修萬古不易者。孝之謂歟。秦懸呂論一字翻成可責。蜀掛楊言千金更招深怪孝經

【現代漢語翻譯】現代漢語譯本：對於百姓來說，所以說，孝道開始於侍奉父母，發展于效忠君主，最終在於立身處世。至於看到霜露而引發感傷，心中懷著苦菜而感到悲痛，寒冷樹林中的哀痛日益加深，風中搖曳的樹木更顯淒涼，這些足以使高尚的聖人俯身關注，使愚昧的人努力效仿。根據《禮記》記載，孝是養育的意思。《鉤命決》說，孝是成就、衡量、讚美、窮盡和養育的意思。《爾雅》說，善待父母叫做孝。孝的意義在於繼承奉養父母。雜記說，養育是孝道的方式，培養德行，順應道理，不違背時節，這叫做養育。成就，是完成的意思。說到天子的孝道，指的是禹的德行能夠竭盡全力疏通溝渠，從而成就大功，飲食簡樸，宮室簡陋，所以仲尼說，我沒有可以指責的地方。衡量，是諸侯的孝道，在上位侍奉天子，在下率領一國，遵守法度，道義上沒有違犯。讚美，是卿大夫的孝道，勤于修養德行，內心反省，一心侍奉君上，只要對國家有利，沒有什麼是不能做的，鄰國傳揚美名，清明的謀略流傳到遠方。窮盡，是竭盡的意思。士，是做事的人，能夠辨別是非，從而勝任一個官職，審察德行，端正事務，忠誠順從，沒有過失，竭盡誠意，努力做事，他們的志向不會改變。《周禮·師氏》記載，用德行教導國子，一是至德，作為道德的根本；二是愍德，作為行為的根本；三是孝德，用來防止邪惡和叛逆。說到其覆蓋和承載的功勞，就叫做至德。說到其裁斷和成就的作用，就叫做愍德。讚美其仁愛之心，就叫做孝德。仲尼敘述孝道，先講述愛護父母，揚名聲，然後是天經地義。周公論述孝道，先稱讚覆蓋和宰割，后陳述對父母好。孔子生於季周，長於末世，看到孝悌之道將要斷絕，感慨禮樂已經崩潰。曾參篤實行孝，謹慎地侍奉父母，因為他在孔子身邊侍奉，所以為他闡明孝道。弟子們記錄下來，名字叫做《孝經》。《鉤命決》說，百王遵循，萬古不變的，說的就是孝道吧。秦朝懸掛呂不韋的言論，改動一個字就要受到責罰。蜀地懸掛楊雄的言論，用千金來招攬，更會招來深深的奇怪，《孝經》。

【English Translation】 English version: For the common people, it is said that filial piety begins with serving one's parents, develops with loyalty to the ruler, and ultimately lies in establishing oneself in the world. As for feeling sorrow upon seeing frost and dew, and harboring grief with bitter herbs in one's heart, the lament in the cold forest deepens, and the trees swaying in the wind appear even more desolate. These are enough to make noble sages pay attention and to make the ignorant strive to emulate. According to the 'Book of Rites', filial piety means nurturing. 'Gou Ming Jue' says that filial piety means accomplishment, measurement, praise, exhaustion, and nurturing. 'Erya' says that treating parents well is called filial piety. The meaning of filial piety lies in inheriting and supporting parents. Miscellaneous records say that nurturing is the way of filial piety, cultivating virtue, following reason, and not going against the times, this is called nurturing. Accomplishment means completion. Speaking of the filial piety of the Son of Heaven, it refers to Yu's virtue being able to exert all his strength to dredge the ditches, thereby achieving great success, eating simple food, and having humble palaces, so Zhongni said, 'I have nothing to criticize.' Measurement is the filial piety of the feudal lords, serving the Son of Heaven above and leading a country below, abiding by the laws and regulations, and not violating righteousness. Praise is the filial piety of the ministers and high officials, diligently cultivating virtue, introspecting internally, and serving the ruler with one heart. As long as it is beneficial to the country, there is nothing that cannot be done. Neighboring countries spread the good name, and clear strategies are passed on to distant places. Exhaustion means to do one's best. A 'shi' (scholar) is a person who does things, able to distinguish right from wrong, thereby being competent for an official position, examining virtue, correcting affairs, being loyal and obedient, without fault, exerting sincerity, working hard, and their aspirations will not change. The 'Zhou Li·Shi Shi' records that using virtue to teach the sons of the country, first is supreme virtue, as the root of morality; second is compassionate virtue, as the root of behavior; third is filial virtue, used to prevent evil and rebellion. Speaking of its merit of covering and bearing, it is called supreme virtue. Speaking of its function of judging and accomplishing, it is called compassionate virtue. Praising its heart of benevolence and love, it is called filial virtue. Zhongni narrates filial piety, first talking about loving parents and making a name, and then the laws of heaven and earth. Duke Zhou discusses filial piety, first praising covering and slaughtering, and then stating being good to parents. Confucius was born in the Ji Zhou and grew up in the late world, seeing that the way of filial piety and brotherly love was about to be cut off, lamenting that rites and music had collapsed. Zeng Shen diligently practiced filial piety, carefully serving his parents, because he served by Confucius' side, so he explained filial piety to him. The disciples recorded it, and the name is called 'Classic of Filial Piety'. 'Gou Ming Jue' says that the hundred kings follow, and what never changes, is it talking about filial piety? The Qin Dynasty hung up Lu Buwei's remarks, and changing a word would be punished. The Shu region hung up Yang Xiong's remarks, and using a thousand gold to recruit would bring deep strangeness, 'Classic of Filial Piety'.

德也。川阜無貲孝感神明功侔造化。比重則五嶽山輕。方深則四瀆流淺。風雨不能亂其波濤。虛空未足棲其令譽。言約指弘盡美盡善。法師佛教可得聞乎。請試言之。以開未悟。余對之曰。內將外反真與俗乖。雖跡異九流理難一致。唯達觀之士方能會通。若欲統其指歸詳其始末者。則性相無以涉其門。色心不能到其境。忘言絕慮。既杜口于毗耶。盡照窮神。爰掩室于摩竭。沖邃幽簡。羲和之職詎知。微密希夷。上林之書不載。尋夫真土應土皆沐慈風。上方下方咸沾聖教。創于鹿野終彼鶴林。則有三藏三輪之文。四乘四階之說。半字滿字之弘旨。貫花散花之別談。滔滔焉涌難竭之泉。湛湛焉垂長生之露。其言巧妙其義深遠。譬八河之歸海。猶萬象之趨空。難解難入。稱諸佛任理之經。隨類隨宜。號至人權化之典。自雒水紆璽書之頌。芳園立華蓋之祠。朱士行之。高流飲耨池之八味。郄嘉賓之。世族佩伽陀之一丸。莫不同悟己身等有佛性。體茲煩惱即是菩提。假令疏通知遠之書。玉洞金章之字。子房授履之術。文喜問道之篇。語未涉于空空。事終淪於有有。並掛八魔之網。還縈四倒之籠。先生向談孰為盡善。野老謝曰。謂老將智耄又及之。略聽法音恍焉如失。敬聞命矣。當具奉行。

辯正論卷第七大正藏第 52

【現代漢語翻譯】現代漢語譯本：德行啊！川阜（山川和土山）的功德無法估量，其孝心感動了神明，其功績可與造化相比。如果比重量，那麼五嶽山都會顯得輕；如果比深度，那麼四瀆（長江、黃河、淮河、濟水）的流水都會顯得淺。風雨不能擾亂它的波濤，虛空也不足以容納它的美名。言語簡潔卻意義深遠，達到了盡善盡美的境界。法師的佛教教義可以聽聞嗎？請嘗試講解，以開啟那些尚未覺悟的人。我回答說：內在與外在相反，真實與世俗相悖。雖然表現形式與九流不同，但道理很難一致。只有通達事理的人才能融會貫通。如果想要了解它的宗旨和始末，那麼性相學說無法進入它的門徑，色心學說也無法到達它的境界。忘卻言語，斷絕思慮，就像維摩詰那樣杜口不言；窮盡照了，洞察神妙，就像在摩揭陀國掩室自修。它的沖淡深邃和幽遠簡妙，是羲和（掌管曆法的官）的職責所不能瞭解的；它的精微細密和虛無縹緲，是上林苑的典籍所沒有記載的。追尋真土（真正的凈土）和應土（應化的國土），都沐浴在慈悲的風中；上方和下方，都沾染著聖人的教誨。始於鹿野苑（釋迦牟尼初轉法輪的地方），終於鶴林（釋迦牟尼涅槃的地方），於是有了三藏（經、律、論）和三輪（教化眾生的三種方式）的文獻，四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）和四階（修行的四個階段）的說法，半字教（為鈍根人說的權巧之法）和滿字教（為利根人說的真實之法）的弘大宗旨，貫花（依次說法）和散花（隨機說法）的區別談論。滔滔不絕地涌出難以枯竭的泉水，湛湛地垂下長生的甘露。它的言語巧妙，它的意義深遠，譬如八條河流歸於大海，又如萬象都趨向于虛空。難以理解，難以進入，被稱為諸佛依據真理而說的經典；隨順不同根器，適應不同情況，被稱為至人權巧方便的典範。自從雒水（洛水）邊有了用璽書寫的讚頌，芳園（寺廟）里建立了華蓋的祠堂。朱士行（西晉僧人）因此而悟道，高士們飲用耨池（寺廟中的水池）中的八味水，郄嘉賓（東晉名士）因此而悟道，世家大族佩戴著伽陀（偈頌）的一丸。他們都領悟到自己的身中也有佛性，體會到煩惱即是菩提。即使是精通遠見卓識的書籍，玉洞金章的文字，張良（字子房）接受鞋子的故事，文喜（唐代僧人）問道的文章，言語沒有涉及空性，事情最終淪為有為法，都掛在八魔的網中，還被四顛倒的籠子所束縛。先生您剛才所談論的，哪一個是盡善盡美的呢？鄉野老者謝罪說：以為我老了，智慧也衰退了，又趕上了這件事。稍微聽了些佛法，恍惚間好像失去了什麼。恭敬地聽從您的教誨了，應當全部奉行。

《辯正論》卷第七《大正藏》第52卷

【English Translation】 English version: Virtue! The merits of the Chuan Fu (mountains and earthen hills) are immeasurable; their filial piety moves the gods, and their achievements are comparable to creation. If compared by weight, the Five Great Mountains would seem light; if compared by depth, the flow of the Four Rivers (Yangtze, Yellow, Huai, and Ji) would seem shallow. Wind and rain cannot disturb its waves, and emptiness is not enough to contain its reputation. The words are concise but the meaning is profound, reaching the realm of perfection. Can the Dharma Master's Buddhist teachings be heard? Please try to explain them to enlighten those who are not yet awakened. I replied: The inner and outer are opposite, and the true and the mundane are contradictory. Although the manifestations are different from the Nine Schools, the principles are difficult to reconcile. Only those who are enlightened can understand them. If you want to understand its purpose and origin, then the theories of nature and characteristics cannot enter its gate, and the theories of form and mind cannot reach its realm. Forget words and cut off thoughts, like Vimalakirti who remained silent; exhaustively illuminate and penetrate the mysteries, like practicing in seclusion in Magadha. Its tranquility, profundity, and simplicity are beyond the understanding of Xihe (official in charge of the calendar); its subtlety and elusiveness are not recorded in the books of Shanglin Garden. Seeking the True Land (true Pure Land) and the Responsive Land (manifested land), both are bathed in the wind of compassion; above and below, both are stained with the teachings of the saints. Starting from Deer Park (where Shakyamuni first turned the Dharma wheel) and ending in Crane Forest (where Shakyamuni entered Nirvana), there are the texts of the Three Pitakas (Sutras, Vinaya, and Abhidharma) and the Three Wheels (three ways of teaching sentient beings), the teachings of the Four Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, and Buddha Vehicle) and the Four Stages (four stages of practice), the grand purpose of the Half-Word Teaching (expedient teachings for those of dull faculties) and the Full-Word Teaching (true teachings for those of sharp faculties), and the different discussions of stringing flowers (teaching in order) and scattering flowers (teaching randomly). The inexhaustible spring gushes forth, and the dew of longevity drips down. Its words are ingenious, and its meaning is profound, like eight rivers returning to the sea, and like all phenomena tending towards emptiness. Difficult to understand and difficult to enter, it is called the sutra spoken by the Buddhas according to the truth; according to different roots and adapting to different situations, it is called the model of expedient means of the perfect man. Since there were praises written with imperial seals by the Luo River (Luoshui), and shrines with canopies were built in the fragrant garden (temple). Zhu Shixing (a monk of the Western Jin Dynasty) thus attained enlightenment, and high-ranking scholars drank the eight-flavored water in the Nou Pond (pond in the temple), and Xie Jiabin (a famous scholar of the Eastern Jin Dynasty) thus attained enlightenment, and noble families wore a pill of Gatha (verse). They all realized that there is Buddha-nature in their own bodies, and realized that afflictions are Bodhi. Even if it is a book that is proficient in foresight, the words of the jade cave and golden chapter, the story of Zhang Liang (Zi Fang) receiving shoes, and the article of Wenxi (a monk of the Tang Dynasty) asking questions, the words do not involve emptiness, and the matter eventually falls into conditioned dharmas, all hanging in the net of the eight demons, and also bound by the cage of the four inversions. Sir, which of the things you just talked about is perfect? The old man from the countryside apologized and said: I thought I was old and my wisdom had declined, and I caught up with this matter again. After listening to some Buddhist teachings, I seemed to have lost something in a trance. I respectfully listen to your teachings and should follow them all.

《Bian Zheng Lun》Volume 7 《Taisho Tripitaka》Volume 52

冊 No. 2110 辯正論

辯正論卷第八

唐沙門釋法琳撰

出道偽謬篇第十靈文分散謬靈寶太上隨劫生死謬改佛經為道經謬偷佛法四果十地謬道經未出言出謬道士合氣謬敘天尊及化跡謬諸子為道書謬

靈文分散謬

君子曰。良有以也。良有以也。夫闌庭鮑肆。日久愛其先狎。陽文敦洽。寵積緣其曲情。是以鹿馬殊形。秦人一其貌。麟麇異質。魯俗迷其容。吠聲之儔頓至於此。余今考其浮詐。重示後昆矣。案太上洞玄靈寶黃錄簡文威儀經云。元始天尊告太上大道君曰。下元黃錄靈仙品功過開度。其文在靈仙宮中。舊有八百部。自經龍漢舊文分散。遂至赤明其文改易。多有煩猥。今故抄集下元八十一條。撰為要用。上應三元之數。中應八景之神。下應二十四氣。常有三部威神侍衛靈文。君子曰。靈文真錄出於自然。天尊所保之文。眾聖所行之法。藏於玉檢秘在玄臺。三部威神四邊侍衛。元于無始極于無終。何為涉龍漢而分散。至赤明而改易耶。改易便為不實。分散即是無靈。有何詐妄頻招棄辱。

靈寶太上隨劫生死謬

靈寶諸天靈書度命妙經。稱天尊言。大劫交周天崩地淪。六天之中欲界之內。雜法普滅無有遺余。太平道經。佛說法華大小品經。周遊上下十八天

【現代漢語翻譯】現代漢語譯本：

辯正論卷第八

唐朝沙門釋法琳撰

出道偽謬篇第十：靈文分散之謬，靈寶太上隨劫生死之謬，改佛經為道經之謬，偷佛法四果十地之謬，道經未出言出之謬，道士合氣之謬，敘天尊及化跡之謬，諸子為道書之謬。

靈文分散之謬

君子說：『確實有原因啊！確實有原因啊！』那些簡陋的市場和屠宰場，時間長了人們也會喜愛，因為先習慣了；虛浮的文辭和敦厚的情誼，恩寵積累是因為迎合了曲意。因此，鹿和馬形狀不同，秦人卻認為它們一樣；麒麟和鹿本質不同，魯地的人卻迷惑於它們的外貌。胡亂叫嚷的同類竟然到了這種地步！我如今考察它的虛假欺詐，再次昭示給後代子孫。查閱《太上洞玄靈寶黃錄簡文威儀經》說：元始天尊告訴太上大道君說：『下元黃錄靈仙品功過開度，其文在靈仙宮中，舊有八百部。自從經歷龍漢時代，舊文分散，以至於赤明時代，其文改易，多有煩瑣。現在姑且抄集下元八十一條，撰寫為要用。上應三元之數，中應八景之神，下應二十四氣。常有三部威神侍衛靈文。』君子說：靈文真錄出於自然，是天尊所保有的文字，是眾聖所修行的法則，藏於玉石書匣之中，秘藏在玄妙的高臺上，三部威神在四面侍衛。它開始於無始，終結于無終。為什麼會經歷龍漢時代而分散，到赤明時代而被改易呢？改易了就變得不真實，分散了就是沒有靈驗。有什麼虛假欺詐而頻頻招致拋棄和侮辱呢？

靈寶太上隨劫生死之謬

《靈寶諸天靈書度命妙經》中，稱天尊說：『大劫交替，天地崩塌沉淪，六天之中，欲界之內，各種法門全部滅絕，沒有遺留。』《太平道經》、《佛說法華大小品經》，周遊上下十八天。 English version:

Debate on Correcting Errors, Volume 8

Composed by Tang Dynasty Buddhist Monk Shi Falin

Chapter 10 on Exposing the Falsities of Taoism: The fallacy of scattered spiritual texts, the fallacy of the Lingbao Supreme Being undergoing rebirth and death with each kalpa, the fallacy of altering Buddhist scriptures into Taoist scriptures, the fallacy of stealing the Buddhist teachings of the Four Fruits and Ten Grounds, the fallacy of Taoist scriptures speaking before they existed, the fallacy of Taoist priests practicing sexual yoga, the fallacy of narrating the Heavenly Worthy and his transformations, the fallacy of regarding various philosophers as Taoist books.

The Fallacy of Scattered Spiritual Texts

The wise man said, 'There is indeed a reason for this! There is indeed a reason for this!' Even crude markets and butcher shops, over time, people grow fond of them because they are used to them. Superficial writing and contrived affection accumulate favor by catering to biased sentiments. Therefore, deer and horses have different shapes, yet the people of Qin considered them the same. The qilin (a mythical Chinese creature) and deer have different natures, yet the customs of Lu confused their appearances. The clamorous rabble has reached this point! I will now examine its falsehood and deception, and reveal it again to future generations. According to the Supreme Grotto Mystery Lingbao Yellow Register Simple Text Ritual Scripture: 'The Primordial Heavenly Worthy told the Supreme Great Dao Lord: 'The merits, demerits, and salvation of the Lower Origin Yellow Register Spiritual Immortal ranks are recorded in the Spiritual Immortal Palace, which originally had eight hundred sections. Since the Dragon Han era, the old texts have been scattered, and by the time of the Red Bright era, the texts had been altered, with many becoming verbose. Now, I will provisionally copy and collect eighty-one articles from the Lower Origin and compile them for essential use. Above, they correspond to the numbers of the Three Origins; in the middle, they correspond to the spirits of the Eight Sceneries; below, they correspond to the twenty-four qi. There are always three divisions of majestic spirits guarding the spiritual texts.' The wise man said: 'The true records of the spiritual texts come from nature. They are the texts protected by the Heavenly Worthy and the laws practiced by all the sages, stored in jade boxes and secretly kept on mysterious platforms, with three divisions of majestic spirits guarding them on all sides. They begin in the beginningless and end in the endless. Why would they be scattered during the Dragon Han era and altered by the Red Bright era? Alteration makes them untrue, and scattering makes them lack efficacy. What falsehood and deception are there that repeatedly invite abandonment and disgrace?'

The Fallacy of the Lingbao Supreme Being Undergoing Rebirth and Death with Each Kalpa

The Lingbao Various Heavens Spiritual Texts Saving Life Wonderful Scripture claims that the Heavenly Worthy said: 'When the great kalpa intersects, the heavens collapse and the earth sinks, and within the Six Heavens and the Desire Realm, all kinds of teachings will be completely extinguished, with nothing remaining.' The Taiping Dao Scripture and the Buddha's Discourse on the Lotus Sutra, Greater and Lesser Sections, travel throughout the eighteen heavens above and below.

【English Translation】 Debate on Correcting Errors, Volume 8

Composed by Tang Dynasty Buddhist Monk Shi Falin

Chapter 10 on Exposing the Falsities of Taoism: The fallacy of scattered spiritual texts, the fallacy of the Lingbao (Numinous Treasure) Supreme Being undergoing rebirth and death with each kalpa (aeon), the fallacy of altering Buddhist scriptures into Taoist scriptures, the fallacy of stealing the Buddhist teachings of the Four Fruits and Ten Grounds, the fallacy of Taoist scriptures speaking before they existed, the fallacy of Taoist priests practicing sexual yoga, the fallacy of narrating the Heavenly Worthy and his transformations, the fallacy of regarding various philosophers as Taoist books.

The Fallacy of Scattered Spiritual Texts

The wise man said, 'There is indeed a reason for this! There is indeed a reason for this!' Even crude markets and butcher shops, over time, people grow fond of them because they are used to them. Superficial writing and contrived affection accumulate favor by catering to biased sentiments. Therefore, deer and horses have different shapes, yet the people of Qin considered them the same. The qilin (a mythical Chinese creature) and deer have different natures, yet the customs of Lu confused their appearances. The clamorous rabble has reached this point! I will now examine its falsehood and deception, and reveal it again to future generations. According to the 'Supreme Grotto Mystery Lingbao (Numinous Treasure) Yellow Register Simple Text Ritual Scripture': 'The Primordial Heavenly Worthy told the Supreme Great Dao Lord: 'The merits, demerits, and salvation of the Lower Origin Yellow Register Spiritual Immortal ranks are recorded in the Spiritual Immortal Palace, which originally had eight hundred sections. Since the Dragon Han era, the old texts have been scattered, and by the time of the Red Bright era, the texts had been altered, with many becoming verbose. Now, I will provisionally copy and collect eighty-one articles from the Lower Origin and compile them for essential use. Above, they correspond to the numbers of the Three Origins; in the middle, they correspond to the spirits of the Eight Sceneries; below, they correspond to the twenty-four qi. There are always three divisions of majestic spirits guarding the spiritual texts.' The wise man said: 'The true records of the spiritual texts come from nature. They are the texts protected by the Heavenly Worthy and the laws practiced by all the sages, stored in jade boxes and secretly kept on mysterious platforms, with three divisions of majestic spirits guarding them on all sides. They begin in the beginningless and end in the endless. Why would they be scattered during the Dragon Han era and altered by the Red Bright era? Alteration makes them untrue, and scattering makes them lack efficacy. What falsehood and deception are there that repeatedly invite abandonment and disgrace?'

The Fallacy of the Lingbao (Numinous Treasure) Supreme Being Undergoing Rebirth and Death with Each Kalpa (Aeon)

The 'Lingbao (Numinous Treasure) Various Heavens Spiritual Texts Saving Life Wonderful Scripture' claims that the Heavenly Worthy said: 'When the great kalpa (aeon) intersects, the heavens collapse and the earth sinks, and within the Six Heavens and the Desire Realm, all kinds of teachings will be completely extinguished, with nothing remaining.' The 'Taiping Dao Scripture' and the 'Buddha's Discourse on the Lotus Sutra, Greater and Lesser Sections', travel throughout the eighteen heavens above and below.

中。在色界之內。至大劫交周天地改廢。其文乃沒。然玉清上道三洞神經真文金書玉字靈寶真經。並出元始處於二十八天無色界之上。大劫周時並還天上大羅天中玉京之山七寶玄臺災所不及。大羅天是五億五萬五千五百五十五天之上天也。故自然之文。與運同生與運同滅。能奉之者七祖生天。轉輪聖王世世不絕。靈寶真文度人本行經云。十方大聖自作是言。以何因緣得是太上之任。道言自稱元始開光以來至赤明元年。經九千九百九億劫。度恒沙之眾。赤明以後至上皇元年。度人無量。我隨劫生死世世不絕。恒與靈寶同出。經七百億劫會青帝劫。終九氣改運於是托胎洪氏。積三千七百年。至赤明開通藏在甲子。誕于狀力蓋天。復與靈寶同出。度人無量。元始天尊以我因緣。賜我大上之號。在玄都玉京。以我信靈寶之故。

甄鸞笑云。此之真文既在玉京山中災所不及。而復說言自然之文。與運同生同滅。生滅之日豈非災也。又云。我身常與靈寶同時出沒。又云。我隨劫生死。計靈寶運滅之日大上理不獨存。而云長生不死之大法者。此言為妄說耳。又云。玉京之山在眾山之上災所不及者。理合可疑。何者一切法悉皆無常。形色之類無有存者。玉京之山金臺玉闕。七寶所成。即為色界所攝。既屬色界。云何常耶。又云。

【現代漢語翻譯】現代漢語譯本：在之內。直到大劫輪轉，天地改變廢棄時，這些文字才會消失。然而，玉清上道三洞神經真文金書玉字靈寶真經，都出自元始天尊，位於二十八天無之上。大劫輪轉之時，這些經文都會回到天上大羅天中的玉京山七寶玄臺，災難無法觸及。大羅天是五億五萬五千五百五十五天之上的天。所以，自然之文，與宇宙的執行同生同滅。能夠信奉它的人，七代祖先都能昇天，轉輪聖王世世代代不會斷絕。《靈寶真文度人本行經》說，十方大聖自己說：『因為什麼因緣，我能得到這太上的職位？』道教經典說，自從元始天尊開光以來，到赤明元年，經歷了九千九百九億劫，度化了像恒河沙一樣多的眾生。赤明以後到上皇元年，度化的人更是無數。我隨著劫數的生生死死，世世代代不會斷絕，一直與靈寶同時出現。經歷了七百億劫，會遇到青帝劫，最終九氣改變執行，於是我托胎于洪氏，積累了三千七百年，到赤明開通時藏在甲子，誕生時狀力蓋天。又與靈寶同時出現，度化了無數的人。元始天尊因為我的因緣，賜予我大上的稱號，在玄都玉京。因為我信仰靈寶的緣故。甄鸞笑著說：『這些真文既然在玉京山中，災難無法觸及，又說自然之文與宇宙的執行同生同滅，生滅的時候難道不是災難嗎？又說，我的身體常常與靈寶同時出現和消失。又說，我隨著劫數生生死死。計算靈寶執行滅亡的時候，大上難道能獨自存在嗎？卻說長生不死的大法，這話說的是妄語啊。』又說：『玉京山在眾山之上，災難無法觸及，這個道理也值得懷疑。為什麼呢？一切法都是無常的，形色之類沒有能夠長存的。玉京山金臺玉闕，七寶所成，就是所包含的。既然屬於，怎麼能說是永恒的呢？』又說：

【English Translation】 English version: Within the . Until the great kalpa (aeon) cycles, and the heavens and earth are changed and discarded, these writings will disappear. However, the Yuqing Shangdao Sandong Shenjing Zhenwen Jinshu Yuzi Lingbao Zhenjing (Jade Clarity Supreme Path Three Caverns Divine Scriptures True Writings Golden Books Jade Characters Numinous Treasure True Scriptures), all originate from Yuanshi Tianzun (Primordial Celestial Worthy), located above the twenty-eighth heaven, beyond the . When the great kalpa cycles, these scriptures will return to the Jade Capital Mountain (Yujing Shan) in the Great Luo Heaven (Daluo Tian), to the Seven Treasure Mysterious Platform (Qibao Xuan Tai), where disasters cannot reach. The Great Luo Heaven is the heaven above five hundred and fifty-five million, five hundred and fifty-five thousand, five hundred and fifty-five heavens. Therefore, the natural writings are born and perish with the universe's operation. Those who can believe in it, their seven generations of ancestors will ascend to heaven, and the Chakravartin (Wheel-Turning Sage King) will never be cut off for generations. The Lingbao Zhenwen Duren Benxing Jing (Numinous Treasure True Writings Scripture of Salvation) says that the great sages of the ten directions said themselves: 'For what reason did I obtain this Supreme position?' The Daoist scriptures say that since Yuanshi Tianzun's enlightenment, until the Chiming (Red Bright) first year, it has been through nine thousand nine hundred and ninety million kalpas, saving beings as numerous as the Ganges sands. After Chiming until the Shanghuang (Supreme Sovereign) first year, the number of people saved is countless. I follow the cycle of birth and death through kalpas, and will never be cut off for generations, always appearing with Lingbao (Numinous Treasure). After seven hundred billion kalpas, I will encounter the Qingdi (Green Emperor) kalpa, and finally the nine qi (vital energies) will change their operation, so I was conceived in the Hong clan, accumulated for three thousand seven hundred years, and hidden in Jiazi (the first year of the sexagenary cycle) when Chiming opened, and born with a strength that covers the heavens. Again, I appeared with Lingbao, saving countless people. Yuanshi Tianzun, because of my karma, bestowed upon me the title of Supreme, in the Xuandu (Mysterious Capital) Jade Capital. Because I believe in Lingbao. Zhen Luan smiled and said: 'Since these true writings are in the Jade Capital Mountain, where disasters cannot reach, and yet it is said that the natural writings are born and perish with the universe's operation, isn't the time of birth and death a disaster? And it is said that my body often appears and disappears with Lingbao at the same time. And it is said that I follow the cycle of birth and death through kalpas. Calculating the time when Lingbao's operation perishes, can the Supreme exist alone? Yet it is said that there is a great method of immortality, this is a false statement.' And it is said: 'The Jade Capital Mountain is above all mountains, where disasters cannot reach, this principle is also worthy of doubt. Why? All dharmas (teachings) are impermanent, and things with form and color cannot last. The Jade Capital Mountain, with its golden terraces and jade palaces, made of seven treasures, is contained by the . Since it belongs to the , how can it be said to be eternal?' And it is said:

赤明之歲歲在甲子。赤明之號拒可信乎。

偷改佛經為道經謬

太上仙公請問經云。龍駕曜虛項負圓光身生天光。老子曰。世世生王侯家。是謂轉輪聖王家。終入真仙之道也。太上靈寶五練生尸妙經云。天尊于香林園中。上智童子輪天觀世音等。前進左禮上白天尊。

本相經云。天尊說法時。乾闥婆及人非人等。六牙白象四眾圍繞一百數匝。天尊以中夏一音演說斯義。眾生隨音類解。天臺山有神人。名曰天尊。三十六天槌鐘鳴角。作樂而去往天尊所。十旬得達。頂有肉幘項背圓光耳高於發。額有三干手過於膝。𦟛脾鹿踹面首平澤。此是天尊八相。后總言三十二相八十種妙姿。又改十行十回向十住。為十仙十勝十住處。節級而立始。從歡喜乃至法雲。相好具足示之金剛。其有十障及四道果。又云。坐禪者斷煩惱想。神心定須彌頂上釋提桓因宮辟方四千里。週迴一千二百門。其中小宮三千六百區。五城十二門。純以琉璃為地也。三十二天輔弼四邊。又云。天尊在林中。出眉間白毫光明。照南方大千國土。聲聞緣覺知進而觀知。進者諸漏已盡更無煩惱(改法華維摩般若)。

方等經兩卷亦名妙法。彌多子經是魏世道士張達所造。偷佛家大方等經名也。妙法彌多子取妙法蓮華經彌多羅尼子名也。

回二乘之津涂宣一乘之正路。純一無雜。問以何為一乘二乘。何名純一何名無雜。案法華經。有一乘二乘純一無雜。具足清白梵行之相名為七善。云何數之。

呵吒單國。阿隸國。反真國。阿盤吒國。赤眉國。阿剛提國。

問此六國今在何處。書籍所載亦無其名。仍是改換佛家外國名字。

當歸命三十六真人(擬佛家三十五佛名)歸命師子吼真人(取師子吼菩薩名)歸命寶勝真人(取寶勝佛名)各各互跪合掌。如法懺悔。三三合為一(改三三合九種)今身若先身。有罪盡懺悔(與佛家同)。

問帝代相承九土之內。唯有長跪頓首稽首稽顙叩頭博頰等語。書史之中元無互跪合掌之事。道家但有脫巾伏地。亦無互跽。悉令迴向一切供養(一切恭敬也)。

歸命無上天尊(歸命無上尊也)。

歸命方等真經(歸命薩婆若也)歸命四維上下虛空法界得道聖眾(歸命應真僧)教化眾生盡得多羅果。問云何名迴向。凡幾回向用幾法成。迴向何處。六十四真步虛品偈云。

有見過去尊　　自然成真道　身色如金山　　端嚴甚微妙　如凈琉璃中　　內現元始真　聖尊在大眾　　敷演化迷強

妙法蓮花經偈云。

又見諸如來　　自然成佛道　身色如金山　　端嚴甚微妙

【現代漢語翻譯】現代漢語譯本迴歸二乘（聲聞乘和緣覺乘）的津樑，宣揚一乘（佛乘）的正道，純粹唯一，沒有雜染。請問什麼是一乘二乘？什麼叫做純一？什麼叫做沒有雜染？按照《法華經》所說，有一乘和二乘，純一而沒有雜染。具足清凈潔白的梵行之相，稱為七善，如何計數？呵吒單國（未知含義），阿隸國（未知含義），反真國（未知含義），阿盤吒國（未知含義），赤眉國（未知含義），阿剛提國（未知含義）。請問這六個國家現在在哪裡？書籍記載中也沒有這些名稱，莫非是更改了佛家的外國名字？當歸命三十六真人（模彷彿家的三十五佛名），歸命師子吼真人（取自師子吼菩薩名），歸命寶勝真人（取自寶勝佛名），各自互相跪拜，合掌，如法懺悔。三三合為一（更改了三三合九種的說法），今生或者前世，有罪都盡力懺悔（與佛家相同）。請問歷代相傳，九州之內，只有長跪、頓首、稽首、稽顙、叩頭、博頰等說法，書史之中原本沒有互跪合掌的事情。道家只有脫帽伏地，也沒有互跪。全部令其迴向一切供養（也就是一切恭敬）。歸命無上天尊（歸命無上尊）。歸命方等真經（歸命薩婆若（一切智）），歸命四維上下虛空法界得道聖眾（歸命應真僧），教化眾生都得到多羅果。請問什麼叫做迴向？有幾種迴向？用幾種方法成就？迴向到哪裡？六十四真步虛品偈說：『有見過去尊，自然成真道，身色如金山，端嚴甚微妙，如凈琉璃中，內現元始真，聖尊在大眾，敷演化迷強。』《妙法蓮華經》偈說：『又見諸如來，自然成佛道，身色如金山，端嚴甚微妙』

【English Translation】 English version Returning to the ferry of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), proclaiming the correct path of the One Vehicle (Buddhayāna), pure and without mixture. What are the One Vehicle and the Two Vehicles? What is meant by 'pure'? What is meant by 'without mixture'? According to the Lotus Sūtra, there are the One Vehicle and the Two Vehicles, pure and without mixture. Possessing the characteristics of pure and immaculate Brahmacarya (pure conduct) is called the Seven Goodnesses. How are they counted? Haṭāṭa-deśa (unknown meaning), Āleka-deśa (unknown meaning), Pratyañjana-deśa (unknown meaning), Apānta-deśa (unknown meaning), Rakta-bhru-deśa (Red Eyebrow Country, unknown meaning), Āgantuka-deśa (unknown meaning). Where are these six countries located now? Their names are not found in any books. Could it be that the foreign names used in Buddhism have been changed? We take refuge in the Thirty-Six True Persons (imitating the Thirty-Five Buddhas of Buddhism), we take refuge in the Lion's Roar True Person (taken from the name of the Bodhisattva Lion's Roar), we take refuge in the Jewel Victory True Person (taken from the name of Ratnasambhava Buddha). Each kneels facing each other, palms together, repenting according to the Dharma. Three threes combine into one (changing the saying of three threes combining into nine), in this life or previous lives, all sins are repented completely (same as in Buddhism). Throughout successive dynasties within the Nine Domains, there are only terms such as 'long kneeling,' 'kowtowing,' 'deep bowing,' 'touching the forehead to the ground,' 'knocking the head,' and 'slapping the cheeks.' There is originally no mention of kneeling facing each other with palms together in historical records. Daoism only has removing the hat and prostrating on the ground, and there is no mutual kneeling. All are directed towards all offerings (which is all reverence). We take refuge in the Supreme Heavenly Venerable (we take refuge in the Supreme Venerable). We take refuge in the Vaipulya True Scripture (we take refuge in Sarvajña (all-knowing)), we take refuge in the enlightened holy assembly of the four cardinal directions, up and down, the Dharma Realm of empty space (we take refuge in the Arhat Sangha), teaching sentient beings to all attain the Tala fruit. What is meant by 'dedication'? How many kinds of dedication are there? How many methods are used to accomplish it? Where is it dedicated to? The verse from the Sixty-Four True Persons' Space-Walking Hymn says: 'Having seen the past Venerable One, naturally becoming the True Path, the body's color is like a golden mountain, dignified and exceedingly subtle, like pure crystal, within which appears the Primordial True One, the Holy Venerable is in the assembly, expounding and transforming the deluded and strong.' The verse from the Wonderful Dharma Lotus Flower Sūtra says: 'Also seeing all the Tathāgatas, naturally becoming Buddhas, the body's color is like a golden mountain, dignified and exceedingly subtle.'

如凈琉璃中　　內現真金像　世尊在大眾　　敷演深法義

改諸如來為過去尊。改佛道為真道。改真金像為元始真。改深法義為化迷強王得無漏果。

問云何名無漏果。

至齊景明元年八月十六日。道士陳顯明。從堂車子受得此經。智慧思微定志經言。法師為度十戒五戒是佛家五戒。又云。往昔恒沙之數者。問若道家先有十戒出於自然。老子既世世為帝王師。古來人主皆應遵行。其法雲何至今不聞傳者。然外國有八大河。一名恒河。二名辛頭。其河廣大沙數無限。佛借為喻備列眾經。今稱恒沙復出何處。信偷佛經其賊現矣。又云。樂凈信者吾今身是。法解者左玄真人是。法解妻者右玄真人是。並改金光明法華等經。

太玄真一本際經護國品卷第二。

是時元始天尊。成就五方國土。度一切人君子曰。若天尊出世度一切人者。必應動地放光天人雲集。何為書策不載今古莫傳。九州之中無一見者。其為詐妄皆此類焉。

聖行品有三達五眼六度四等五濁六通等語。亦有未度令度。未安令安。未脫令脫。化引三乘入一乘道。一念了達三世。

道性品有正定七小劫三有四魔四趣五道六根六塵六識三途等語。復有七十二相八十一好四攝四辯。非因非非因。非果非非果之說。

君子曰。如前所列法門名字。並偷佛經為其偽典。一一尋檢部部括窮。備取涅槃般若之文。或偷法華維摩之說。其為竊盜取驗目前。博識名儒咸所詳究。未遑委出略舉其大旨也。

升玄內教經云。道言五品五氣周流八極。或號元始。或號老君。或號太上。或號如來。當思念游諸天宮宅。與帝釋問佛論經。

九轉仙經第五佈施轉云。旋行於佛僧。靈寶經十三愿者。當觀現在佛法(改云道法)十四愿者。當觀未來佛法普化無偏(改云道法)十五愿者。當觀過去未來佛道悉無穢疵(改藥師經)。

仙公請問經云。又見道士勇猛精進。又見賢者勇猛精進(改法花經)。

不積真人行品云。二者見佛身如金剛。色相具足。太上消魔寶真經云。若見居家妻子。當愿一切早出愛獄攝意奉戒(改花嚴百四十愿)。

元陽經云。太上靈寶從無央數劫來。在道為道本。在佛為佛先。十方之佛。皆始於靈寶也。東方香林剎土。其佛名入精進。菩薩號敬首。元陽又云。赤松子遊仙觀元陽宅中變化事。其中備有華嚴善才童子求善知識入法界。及現神通等語。靈寶妙真經偈云。假使聲聞眾。如稻麻竹葦。遍滿十方剎。盡思共度量。不能測道智。而靈寶唯改佛一字以為道字。及其體狀全取法花。自余之文例皆采撮

【現代漢語翻譯】現代漢語譯本：

君子說：『像前面所列舉的法門名稱，以及盜用佛經作為他們的偽造經典，一一查詢每一部，徹底搜尋，廣泛摘取《涅槃經》（Nirvana Sutra）、《般若經》（Prajna Sutra）的文句，或者盜用《法華經》（Lotus Sutra）、《維摩經》（Vimalakirti Sutra）的說法，這種竊盜行為的證據就在眼前。博學的名儒都詳細研究過，我沒有時間詳細列出，只簡略地指出其主要意思。』《升玄內教經》說：『道教說五品、五氣周流於八極，有時稱為元始（Yuanshi），有時稱為老君（Laojun），有時稱為太上（Taishang），有時稱為如來（Tathagata）。應當思念遊歷各天宮宅，與帝釋（Indra）討論佛經。』《九轉仙經》第五佈施轉說：『迴旋于佛僧。』《靈寶經》十三愿說：『應當觀察現在的佛法（改為道法），』十四愿說：『應當觀察未來的佛法普化無偏（改為道法），』十五愿說：『應當觀察過去未來佛道悉無穢疵（改自《藥師經》）。』《仙公請問經》說：『又見道士勇猛精進，又見賢者勇猛精進（改自《法華經》）。』《不積真人行品》說：『二者見佛身如金剛，色相具足。』《太上消魔寶真經》說：『若見居家妻子，當愿一切早出愛獄攝意奉戒（改自《華嚴經》一百四十愿）。』《元陽經》說：『太上靈寶（Taishang Lingbao）從無央數劫以來，在道為道本，在佛為佛先。十方之佛，皆始於靈寶也。東方香林剎土，其佛名入精進，菩薩號敬首。』《元陽經》又說：『赤松子（Chisongzi）遊仙觀元陽宅中變化事，其中備有《華嚴經》（Avatamsaka Sutra）善財童子（Sudhana）求善知識入法界，及現神通等語。《靈寶妙真經》偈說：『假使聲聞眾，如稻麻竹葦，遍滿十方剎，盡思共度量，不能測道智。』而《靈寶經》只是把佛字改為道字，及其體狀完全取自《法華經》，其餘的文字都是摘抄。'

【English Translation】 English version:

The gentleman said, 'Like the Dharma names listed earlier, and stealing Buddhist scriptures to make them their forged classics, searching each one thoroughly, extensively extracting sentences from the Nirvana Sutra, the Prajna Sutra, or stealing the sayings of the Lotus Sutra and the Vimalakirti Sutra, the evidence of this theft is right before our eyes. Learned scholars have studied this in detail. I don't have time to list everything exhaustively, so I will just briefly point out the main ideas.' The 'Ascending Mystery Inner Teaching Scripture' says, 'Taoism says that the five qualities and five energies circulate through the eight extremes, sometimes called Yuanshi (Primordial Beginning), sometimes called Laojun (Lord Lao), sometimes called Taishang (Supreme Elder), sometimes called Tathagata (Thus Come One). One should contemplate traveling to the palaces of the heavens, discussing Buddhist scriptures with Indra (Lord of the Gods).' The 'Nine Transformations Immortal Scripture', fifth section on giving, says, 'Revolving around the Buddha and Sangha.' The thirteenth vow of the Lingbao Scripture says, 'One should observe the present Buddha Dharma (changed to Tao Dharma),' the fourteenth vow says, 'One should observe the future Buddha Dharma universally transforming without bias (changed to Tao Dharma),' the fifteenth vow says, 'One should observe that the past and future Buddha path is completely without defilement (adapted from the Medicine Buddha Sutra).' The 'Immortal Elder's Questions Scripture' says, 'Also seeing Taoist priests bravely advancing, also seeing virtuous people bravely advancing (adapted from the Lotus Sutra).' The 'Non-Accumulation of True Person Practices' says, 'Secondly, seeing the Buddha's body like diamond, with complete characteristics.' The 'Supreme Elder's Demon-Subduing Precious True Scripture' says, 'If you see your household wife and children, may they all quickly leave the prison of love and restrain their minds to observe the precepts (adapted from the 140 vows of the Avatamsaka Sutra).' The 'Primordial Yang Scripture' says, 'Taishang Lingbao (Supreme Treasure) from countless eons ago, in Tao is the origin of Tao, in Buddha is the predecessor of Buddha. The Buddhas of the ten directions all originate from Lingbao. In the eastern Fragrant Forest Pure Land, the Buddha is named Entering Diligence, the Bodhisattva is named Respectful Head.' The 'Primordial Yang Scripture' also says, 'Chisongzi (Red Pine Master) travels as an immortal and observes the transformations in the Primordial Yang residence, which includes Sudhana (Good Wealth Boy) from the Avatamsaka Sutra seeking good teachers to enter the Dharma realm, and the manifestation of supernatural powers, etc.' The verse of the 'Lingbao Wondrous True Scripture' says, 'Even if the assembly of Shravakas (Voice-Hearers) were like rice, hemp, bamboo, and reeds, filling the ten directions, exhausting their thoughts to measure, they could not fathom the wisdom of Tao.' And the Lingbao Scripture only changes the word 'Buddha' to 'Tao,' and its structure is completely taken from the Lotus Sutra, and the rest of the text is excerpted.

。宋人謝常侍為駁道論。以問道士顧歡。歡答言。靈寶妙經。天文大字出於自然。本非改法花為之。乃是羅什奸妄。與弟子僧袆改我道家靈寶以為法華。非改法華為靈寶也。準如此狀可以情求。靈寶之經不言可見。若言羅什改靈寶經為法華者。出何記傳止可誑此東土以惑下民。不應流向西域所在皆有。今彼沙門來游此國。其所持經以樹葉抄寫。爾日又遣譯人對之翻解。與今經文不異。以此驗之。定知道士偷改法華以為道經。此事誠可信。如前所列。非止一部。凡是道書除五千文之外。悉皆偷採安置己典。誠如涅槃經之所說也。竊以佛之與僧代代相承。前賢后哲人人欽敬。蓋由威靈化被理事可詳。所以往古來今名僧繼踵。猶如師子得無畏焉。有喻香林栴檀圍繞。住持國界冥潤難量。以慈修身安人恕己。慎行之美無辱先乎。立身奉道揚名現矣。其若偷改道經為法華者。既習學詭言。寧有許多勝行。心用高潔智海弘深。而道士既奉真文。何事愚短相次。書史所載。未得其一。以此往推。改換正經以為邪典。其義可嚗。眾共詳焉。

偷佛法四果十地謬

道經度國王品云。天尊告純陀王曰。諸得道大聖眾至恒沙如來者。莫不從凡夫積行而得也。十仙者無量無數眾。亦有一興而致一仙。復有從凡而得其住。所以者何。

【現代漢語翻譯】現代漢語譯本：宋朝的謝常侍駁斥道教理論，向道士顧歡提問。顧歡回答說：『靈寶妙經，天文大字，出於自然，本來就不是用法華經修改而成的。是鳩摩羅什（Kumārajīva，一位著名的佛教翻譯家）奸詐虛妄，與他的弟子僧袆篡改我道家的靈寶經，把它改成了法華經，不是用法華經改成靈寶經。』按照這種情況可以推斷，靈寶經的內容是不言自明的。如果說鳩摩羅什把靈寶經改成法華經，有什麼記載可以證明？這隻能用來欺騙東土的人民，迷惑下層百姓。這種說法不應該流傳到西域，因為那裡到處都有（法華經）。現在那些沙門（Śrāmaṇa，佛教僧侶）來到這裡，他們所持的經典是用樹葉抄寫的，又派翻譯人員對照翻譯，與現在的經文沒有差異。用這些來驗證，一定可以知道是道士偷改法華經，把它改成了道教的經典。這件事確實可信。像前面所列舉的，不止一部經書是這樣。凡是道教的書籍，除了五千文的《道德經》之外，全部都是偷竊、抄襲佛經的內容，然後安置在自己的典籍中。這確實像《涅槃經》（Nirvana Sutra）所說的那樣。我認為，佛教的佛和僧侶是代代相傳的，前代的賢人和後代的哲人都非常欽佩敬重。這是因為佛法的威靈教化普及，事理可以詳細考察。所以從古到今，名僧接連不斷，就像獅子一樣無所畏懼。又像香樹林一樣被栴檀（candana，一種名貴的香木）圍繞。他們住持國界，默默地滋潤著眾生，功德難以衡量。他們用慈悲來修養自身，以寬容待人，以恕己之心待人。他們謹慎行事的美德，沒有給先人帶來恥辱。他們立身奉道，揚名顯世。如果說是偷改道經為法華經，既然已經習慣了詭詐的言語，怎麼會有這麼多的殊勝德行？他們的心胸怎麼會高尚純潔，智慧的海洋怎麼會弘大深遠？而道士既然奉行真正的道教經典，為什麼他們的愚昧和短視卻接連不斷？史書所記載的，沒有一件是符合的。用這些來推斷，他們改換正經，把它變成了邪典，其中的道理是可以揭露的，請大家共同詳細考察。偷竊佛法的四果十地是荒謬的道經《度國王品》中說：『天尊告訴純陀王（Śuddhodana，凈飯王）說：那些得道的大聖眾，多如恒河沙數的如來（Tathāgata，佛的稱號之一），沒有不是從凡夫積累修行而得到的。十仙的數量也是無量無數的，也有人一下子就成為仙人，也有人是從凡夫修行而得到仙人的地位。這是為什麼呢？』

【English Translation】 English version: When Xie Changshi of the Song Dynasty refuted Daoist theories, he questioned the Daoist Gu Huan. Gu Huan replied, 'The Lingbao Mysterious Scripture, with its astronomical characters, arises from nature and was never modified from the Lotus Sutra. It was Kumārajīva (a famous Buddhist translator) who was deceitful and, with his disciple Seng Hui, altered our Daoist Lingbao Scripture, turning it into the Lotus Sutra, not the other way around.' According to this situation, it can be inferred that the content of the Lingbao Scripture is self-evident. If it is said that Kumārajīva changed the Lingbao Scripture into the Lotus Sutra, what records can prove it? This can only be used to deceive the people of the Eastern Land and mislead the lower classes. This statement should not be spread to the Western Regions, as the (Lotus Sutra) is everywhere there. Now, those Śrāmaṇas (Buddhist monks) who come here, the scriptures they hold are copied on leaves, and translators are sent to translate them, and there is no difference from the current scriptures. By verifying these, it can be determined that the Daoists stole and altered the Lotus Sutra, turning it into a Daoist scripture. This matter is indeed credible. As listed earlier, it is not just one scripture that is like this. All Daoist books, except for the five thousand words of the Tao Te Ching, are all stolen and copied from the contents of Buddhist scriptures and placed in their own canons. This is indeed as the Nirvana Sutra says. I believe that the Buddha and monks of Buddhism are passed down from generation to generation, and the sages of the past and the philosophers of the future all admire and respect them very much. This is because the majestic teachings of the Buddha are widespread, and the principles can be examined in detail. Therefore, from ancient times to the present, famous monks have followed one after another, just like lions who are fearless. It is also like a fragrant forest surrounded by candana (a precious fragrant wood). They uphold the country and silently nourish sentient beings, and their merits are immeasurable. They cultivate themselves with compassion, treat others with tolerance, and treat themselves with forgiveness. Their virtue of cautious conduct has not brought shame to their ancestors. They establish themselves in the Dao and make their names known to the world. If it is said that they stole and altered Daoist scriptures into the Lotus Sutra, since they are accustomed to deceitful words, how can they have so many excellent virtues? How can their hearts be noble and pure, and how can the ocean of their wisdom be vast and profound? And since the Daoists uphold the true Daoist scriptures, why are their ignorance and shortsightedness so continuous? None of the historical records match. From these inferences, they changed the correct scriptures and turned them into heretical scriptures, and the reason for this can be revealed. Please everyone examine it in detail together. Stealing the Four Fruits and Ten Grounds of Buddhism is Absurd The Chapter on Converting Kings in the Daoist scripture says: 'The Celestial Venerable told King Śuddhodana (凈飯王): Those great and holy beings who have attained the Dao, as numerous as the sands of the Ganges, the Tathāgatas (佛的稱號之一), have all attained it through accumulating practice from ordinary people. The number of the Ten Immortals is also immeasurable and countless, and some become immortals all at once, while others attain the status of immortals through cultivating from ordinary people. Why is this so?'

功高則一舉。功卑則十升。十升者十住處階級而往。從歡喜至法雲。相好具足現身金剛。於是大王小王聞天尊說法即得四果。又案度身品云。尼乾子于天尊所聞說法解定。便獲須陀洹果道。又云。玄中養于靈鷲山中說五部尊經。度人無量。又云。與太和先生於檀毒山中大度王民。號曰沙門。案文始傳云。老子在罽賓國。彈指引諸天王及羅漢五通飛天大眾一時俱至。遣尹喜為師。又云。得道菩薩為老子作頌。又靈寶智慧罪根品云。恒沙天人聞法得道已成如來。此等妄說既多。為謗亦甚。所以然者。佛之與道教跡不同。出沒隱顯變通亦異。道以自然為宗。佛以因緣為義。自然者無為而成。因緣者積行乃證。是以小乘列四果之梯。大乘顯十等之級。從凡入真具有文證。未知道家所列四果十地。名與佛同。修行品次未見其說。又複道家所修。或有吸氣以沖天。或飲水而證道。或聞法以飛空。或餌草而尸解。行業既殊證果理異。或云。九重天。或云。三萬六千。或云。八十一天。或云。六十大梵。或云。三十六天。或云。三十二帝。或云。二十八天。或云。二十四帝。或云。一十八天。或云。九真天王。或云。九氣天君。或云。欲界六天。或云。四方氣君。或云。三元三天。或云。九宮天曹。或云。玉清大有。或云。玄都紫微宮

【現代漢語翻譯】現代漢語譯本：功德高深，一次修行就能成就。功德淺薄，則需經歷十個階位的提升。這十個階位指的是十住處的階級，從歡喜地到法雲地。成就相好莊嚴，顯現金剛之身。於是，大王小王聽聞天尊說法，立即證得四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。又根據《度身品》記載，尼乾子（外道修行者）在天尊處聽聞說法，理解了禪定，便獲得了須陀洹果（預流果）。又記載，玄中在靈鷲山中宣說五部尊經，度化了無量眾生。又記載，與太和先生在檀毒山中，大規模地度化了當地的王和人民，稱他們為沙門（出家修行者）。根據《文始傳》記載，老子在罽賓國，彈指一揮，引來諸天王以及羅漢、五通飛天等大眾，一時全部到來，派遣尹喜作為他們的老師。又記載，得道的菩薩為老子作頌歌。又《靈寶智慧罪根品》記載，恒河沙數的天人聽聞佛法后得道，已經成就如來。這些說法大多是虛妄的，誹謗也很嚴重。原因在於，佛和道教的修行路徑不同，顯現和隱沒的方式也不同。道教以自然為宗旨，佛教以因緣為義理。自然指的是無為而成，因緣指的是積累修行才能證得。因此，小乘佛教列出四果的階梯，大乘佛教顯現十地的等級，從凡夫到證真都有明確的依據。我不知道道家所列的四果十地，雖然名稱與佛教相同，但修行的品次卻未見其詳細說明。而且道家所修行的，有的通過吸氣來衝向天空，有的通過飲水來證得道果，有的通過聽聞某種法而飛昇，有的通過服食草藥而尸解（肉體解脫）。行業既然不同，證得的果位道理也不同。或者說有九重天，或者說有三萬六千天，或者說有八十一天，或者說有六十大梵天，或者說有三十六天，或者說有三十二帝，或者說有二十八天，或者說有二十四帝，或者說有一十八天，或者說有九真天王，或者說有九氣天君，或者說有欲界六天，或者說有四方氣君，或者說有三元三天，或者說有九宮天曹，或者說玉清大有天，或者說玄都紫微宮。

【English Translation】 English version: High merit leads to accomplishment in a single effort. Low merit requires ten ascensions. These ten ascensions refer to the ten stages of dwelling, progressing from the Joyful Ground to the Cloud of Dharma. One attains complete auspicious marks and manifests a Vajra body. Thereupon, great kings and small kings, upon hearing the Celestial Venerable's (Tianzun) teachings, immediately attain the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat). Furthermore, according to the 'Chapter on Measuring the Body' (Du Shen Pin), the Nirgrantha (a non-Buddhist ascetic), upon hearing the teachings from the Celestial Venerable and understanding samadhi, attains the Sotapanna Fruit (Stream-enterer). It is also recorded that Xuanzhong, in Vulture Peak (Lingjiu Shan), expounded the Five Supreme Sutras, liberating countless beings. It is also recorded that, together with Master Taihe, in Sandalwood Poison Mountain (Tandu Shan), he extensively liberated the king and people, calling them Shramanas (monastics). According to the 'Biography of Wen Shi' (Wen Shi Zhuan), Laozi, in the country of Jibin, snapped his fingers, summoning all the Heavenly Kings, Arhats, and the Five Supernatural Power Flying Celestial Beings, who all arrived at once, and he appointed Yin Xi as their teacher. It is also recorded that enlightened Bodhisattvas composed hymns for Laozi. Furthermore, the 'Chapter on the Roots of Wisdom and Sin of the Lingbao' (Lingbao Zhihui Zui Gen Pin) states that countless heavenly beings, upon hearing the Dharma, attained enlightenment and became Tathagatas. These statements are mostly false and highly slanderous. The reason is that the paths of Buddhism and Daoism are different, and their modes of manifestation and concealment also differ. Daoism takes nature (ziran) as its principle, while Buddhism takes causality (yin yuan) as its meaning. 'Nature' refers to accomplishment through non-action, while 'causality' refers to attainment through accumulated practice. Therefore, the Hinayana lists the ladder of the Four Fruits, and the Mahayana reveals the levels of the Ten Grounds, with clear evidence from ordinary beings to the attainment of truth. I do not know the Four Fruits and Ten Grounds listed by Daoism; although the names are the same as in Buddhism, the order of practice has not been described in detail. Moreover, the practices of Daoism include inhaling air to ascend to the heavens, drinking water to attain enlightenment, flying into the sky upon hearing a certain Dharma, or achieving bodily liberation (shijie) through consuming herbs. Since the practices are different, the principles of attaining the fruits are also different. Some say there are nine heavens, some say there are thirty-six thousand heavens, some say there are eighty-one heavens, some say there are sixty Brahma heavens, some say there are thirty-six heavens, some say there are thirty-two emperors, some say there are twenty-eight heavens, some say there are twenty-four emperors, some say there are eighteen heavens, some say there are Nine True Heavenly Kings (Jiu Zhen Tian Wang), some say there are Nine Qi Heavenly Lords (Jiu Qi Tian Jun), some say there are the Six Heavens of the Desire Realm, some say there are the Lords of the Four Directions of Qi, some say there are the Three Heavens of the Three Origins, some say there are the Nine Palaces of the Heavenly Bureau, some say there is the Great Existence of Jade Purity (Yuqing Dayou), some say there is the Purple Tenuity Palace of the Mysterious Capital (Xuan Du Ziwei Gong).

。或云。三皇太極。諸如此類略件其目。未識此天為同爲別。為重為橫。為高為下。為虛為實。修何業行而能升陟。服食何草而得往生因緣次第未聞其說。然後視其所以。觀其所由。察其所安。則虛妄之情見矣。

道經未出言出謬

按玄都觀道士等所上一切經目云。取宋人陸修靜所撰之者。依而寫送。檢修靜舊目。註上清經有一百八十六卷。其一百一十七卷。已行於世。從始清以下有四十部。合六十九卷。未行於世。檢今經目。並云見在。修靜經目。又云。洞玄經有三十六卷。其二十一卷。已行於世。其大小劫已下有十一部。合一十五卷。猶隱天宮未出。檢今經目並注云見在。陸修靜者。宋明帝時人也。以太始七年。因敕上此經目。修靜注云。隱在天宮未出於世。從此以來二百許年。不聞天人下降。又不見道士昇天。不知此經何因而來。昔文成以書飯牛詐言王母命至。而黃庭元陽以道換佛。張陵創造靈寶。以吳赤烏之年。始出其上清起于葛玄。宋齊之間乃行。鮑靜造三皇經。當時事露而寢。文成致戮于漢朝。鮑氏滅族于往昔。今之學者仍踵其術。良可悲矣。漢劉焉傳稱。張魯祖父陵桓帝時客于蜀學道鶴鳴山中。造作符書以惑百姓。受其道者出米五斗。故謂之米賊。陵傳其子衡。衡為繼師。衡傳子魯。魯為

【現代漢語翻譯】現代漢語譯本：有人問：『三皇（San Huang，中國神話中的三位帝王）和太極（Taiji，中國哲學中的至高原則）等等，這些只是大概的專案名稱。我不知道這個「天」是相同還是不同，是重疊還是橫向，是高還是低，是虛幻還是真實。修行什麼樣的行業才能升上去？服用什麼草藥才能往生？這些因緣次第我都沒有聽說過。』然後觀察它的原因，考察它的由來，審察它的歸宿，那麼虛妄的情感就會顯露出來。

道經沒有出現，言論就出現了謬誤。

查閱玄都觀道士等呈上的一切經目，說是取自宋朝人陸修靜所撰寫的，依此抄寫呈送。檢查陸修靜的舊經目，註明上清經有一百八十六卷，其中一百一十七卷已經流傳於世，從始清以下有四十部，共六十九卷，尚未流傳於世。檢查現在的經目，都說現在存在。陸修靜的經目又說，洞玄經有三十六卷，其中二十一卷已經流傳於世，其中的大小劫以下有十一部，共一十五卷，仍然隱藏在天宮中沒有出現。檢查現在的經目，都註明說現在存在。陸修靜是宋明帝時的人。在太始七年，因為皇帝下令呈上這個經目。陸修靜註明說，隱藏在天宮中沒有流傳於世。從那以後二百多年，沒有聽說過天人下降，也沒有見到道士昇天，不知道這些經書是從哪裡來的。以前文成用書寫飯牛的辦法，欺騙說是王母的命令到了，而黃庭元陽用道換取佛法。張陵創造靈寶，在吳國赤烏年間，才開始出現，他的上清經起源於葛玄，在宋齊之間才開始流行。鮑靜偽造三皇經，當時事情敗露而被廢止。文成在漢朝被處死，鮑氏家族在過去被滅族。現在的學者仍然沿用他們的伎倆，真是可悲啊。漢書劉焉傳記載，張魯的祖父張陵在桓帝時客居蜀地，在鶴鳴山中學道，製造符書來迷惑百姓，接受他道的人要出米五斗，所以被稱為米賊。張陵傳給他的兒子張衡，張衡為繼師，張衡傳給兒子張魯，張魯為...

【English Translation】 English version: Someone asks: 'The Three Sovereigns (San Huang, the three legendary rulers in Chinese mythology) and the Taiji (Taiji, the supreme principle in Chinese philosophy), etc., these are just rough item names. I don't know if this 'Heaven' is the same or different, overlapping or horizontal, high or low, illusory or real. What kind of deeds must be cultivated to ascend? What kind of herbs must be consumed to be reborn? I have not heard of these causal sequences.' Then observe its cause, investigate its origin, and examine its destination, and then the illusory emotions will be revealed.

The Daoist scriptures have not yet appeared, and errors have already arisen in the words.

Upon examining the list of all scriptures submitted by the Daoists of Xuandu Temple, it is said that they were taken from those written by Lu Xiujing of the Song Dynasty, and copied and submitted accordingly. Examining Lu Xiujing's old list, it is noted that there are one hundred and eighty-six volumes of the Shangqing Scripture, of which one hundred and seventeen volumes have already circulated in the world, and from the beginning of Qing onwards, there are forty parts, totaling sixty-nine volumes, which have not yet circulated in the world. Examining the current list of scriptures, it is said that they all exist now. Lu Xiujing's list of scriptures also says that there are thirty-six volumes of the Dongxuan Scripture, of which twenty-one volumes have already circulated in the world, and among them, there are eleven parts below the major and minor kalpas, totaling fifteen volumes, which are still hidden in the Heavenly Palace and have not yet appeared. Examining the current list of scriptures, it is noted that they all exist now. Lu Xiujing was a person of the time of Emperor Ming of the Song Dynasty. In the seventh year of Taishi, because the emperor ordered the submission of this list of scriptures. Lu Xiujing noted that they were hidden in the Heavenly Palace and had not circulated in the world. Since then, for more than two hundred years, there has been no news of heavenly beings descending, nor have Daoists been seen ascending to heaven. It is not known where these scriptures came from. Previously, Wen Cheng used the method of writing on the rice of oxen, falsely claiming that the order of the Queen Mother had arrived, while Huangting Yuanyang exchanged the Dao for Buddhism. Zhang Ling created the Lingbao, and it was not until the Chiwu year of the Wu Kingdom that it began to appear. His Shangqing Scripture originated from Ge Xuan and only became popular between the Song and Qi dynasties. Bao Jing forged the Three Sovereigns Scripture, and the matter was exposed and abolished at that time. Wen Cheng was executed in the Han Dynasty, and the Bao clan was exterminated in the past. Today's scholars still follow their tricks, which is truly lamentable. The Biography of Liu Yan in the Book of Han records that Zhang Ling's grandfather, Zhang Ling, was a guest in Shu during the reign of Emperor Huan, studied the Dao in Heming Mountain, and created talismans to deceive the people. Those who accepted his Dao had to give five dou of rice, so they were called rice thieves. Zhang Ling passed it on to his son Zhang Heng, who became the successor master. Zhang Heng passed it on to his son Zhang Lu, who became...

嗣師。號曰三師。其來學者。初名鬼卒。后號祭酒。聚合醜徒頻為非據。三人之妻。號為三夫人。陵為蟒蛇所螫。弟子亦相次喂蛇。皆云。白日昇天。欺詐妖妄傳記所明也。案姚書云。上代已來。至於符姚。皆喚眾僧名曰道士。魏太武時。有妖人寇謙之。欺詐誑惑自號天師。始偷道士之名。私易祭酒之稱。案禮良弓之子必善為箕。良冶之家能為裘者。以其事類然也。若陵道實樸素。其子孫何所承稟。妖誑若此。又案三元品經稱。積善之人。則有積善子孫來生其家。積惡之人。則有不善子孫來生其家。張陵既白日昇天。有何不善而招此妖妄子孫也。穿鑿之端。皆此類知矣。

道士合氣謬

真人內朝律云。真人曰禮法男女至朔望之日。先齋三日入朝師入私房。來詣師立功德。陰陽並進命聽許立功訖出。日夜六時常立功德。又案真人內禮。道家內侍律稱。不得失內侍之序。不得貪外道失中御之教。不得好外交接失內養之禮。不得好在前失內修之事。老子曰。我師教我金丹經。使我專心養玉莖。三五七九還陰精呼吸玉池入玄冥行道半守升太清。又云。老子曰。我師教我通師精會食金丹升太清我行三五住七九呼吸太玄生門口堅守玉池拜道母。赤松子曰。我師教我金丹經。使我專心養玉莖三五七九還陰精呼吸玉池入玄

【現代漢語翻譯】現代漢語譯本：他們的老師，被稱為『三師』。前來學習的人，最初被稱為『鬼卒』，後來被稱為『祭酒』。他們聚集了一羣醜陋的徒弟，經常做出不合規矩的事情。『三師』的三個妻子，被稱為『三夫人』。張陵被蟒蛇咬傷，他的弟子也相繼被蛇咬死。他們都說這是『白日昇天』。這些都是欺騙和虛假的，在傳記中已經說明了。根據《姚書》記載，從上古時代開始，直到符氏和姚氏，都稱呼僧人為『道士』。魏太武帝時期，有個妖人名叫寇謙之，他欺騙和迷惑大眾，自稱『天師』，開始盜用道士的名號，私自更改祭酒的稱謂。根據禮的說法，好的弓箭手的兒子必定擅長編織簸箕，好的冶煉工匠的家庭能夠製作皮衣，這是因為他們從事的事務相似。如果張陵的道術確實樸素，那麼他的子孫又從哪裡繼承了這些妖言惑眾的東西呢？此外，根據《三元品經》記載，積累善行的人，會有積累善行的子孫出生在他的家庭；積累惡行的人，會有不善良的子孫出生在他的家庭。張陵既然已經白日昇天，又有什麼不善的行為導致他招來這些妖妄的子孫呢？這些穿鑿附會的說法，都可以通過這些例子來了解。

道士合氣謬論

《真人內朝律》中說，真人說，按照禮法，男女在每月初一和十五這兩天，先齋戒三天，然後進入內朝。老師進入私房，前來拜見老師，建立功德。陰陽相互配合，聽從命令，完成儀式后離開。日夜六時都要不斷地建立功德。此外，根據《真人內禮·道家內侍律》記載，不得擾亂內侍的秩序，不得貪戀外道而失去中正的教誨，不得喜歡與外界交往而失去內在修養的禮儀，不得喜歡錶現自己而失去內在修煉的事情。《老子》說：『我的老師教我金丹經，使我專心保養玉莖。三五七九還要進行交合，呼吸玉池之氣，進入玄冥之境，修行一半就能升入太清。』又說：『老子說，我的老師教我與老師的精氣相通，一起服用金丹，升入太清。我修行三五，居住七九，呼吸太玄之氣，緊閉口舌，守護玉池，拜見道母。』赤松子說：『我的老師教我金丹經，使我專心保養玉莖，三五七九還要進行交合，呼吸玉池之氣，進入玄冥之境。』現代漢語譯本：他們的老師，被稱為『三師』。前來學習的人，最初被稱為『鬼卒』，後來被稱為『祭酒』。他們聚集了一羣醜陋的徒弟，經常做出不合規矩的事情。『三師』的三個妻子，被稱為『三夫人』。張陵被蟒蛇咬傷，他的弟子也相繼被蛇咬死。他們都說這是『白日昇天』。這些都是欺騙和虛假的，在傳記中已經說明了。根據《姚書》記載，從上古時代開始，直到符氏和姚氏，都稱呼僧人為『道士』。魏太武帝時期，有個妖人名叫寇謙之，他欺騙和迷惑大眾，自稱『天師』，開始盜用道士的名號，私自更改祭酒的稱謂。根據禮的說法，好的弓箭手的兒子必定擅長編織簸箕，好的冶煉工匠的家庭能夠製作皮衣，這是因為他們從事的事務相似。如果張陵的道術確實樸素，那麼他的子孫又從哪裡繼承了這些妖言惑眾的東西呢？此外，根據《三元品經》記載，積累善行的人，會有積累善行的子孫出生在他的家庭；積累惡行的人，會有不善良的子孫出生在他的家庭。張陵既然已經白日昇天，又有什麼不善的行為導致他招來這些妖妄的子孫呢？這些穿鑿附會的說法，都可以通過這些例子來了解。

道士合氣謬論

《真人內朝律》中說，真人說，按照禮法，男女在每月初一和十五這兩天，先齋戒三天，然後進入內朝。老師進入私房，前來拜見老師，建立功德。陰陽相互配合，聽從命令，完成儀式后離開。日夜六時都要不斷地建立功德。此外，根據《真人內禮·道家內侍律》記載，不得擾亂內侍的秩序，不得貪戀外道而失去中正的教誨，不得喜歡與外界交往而失去內在修養的禮儀，不得喜歡錶現自己而失去內在修煉的事情。《老子》說：『我的老師教我金丹經，使我專心保養玉莖。三五七九還要進行交合，呼吸玉池之氣，進入玄冥之境，修行一半就能升入太清。』又說：『老子說，我的老師教我與老師的精氣相通，一起服用金丹，升入太清。我修行三五，居住七九，呼吸太玄之氣，緊閉口舌，守護玉池，拜見道母。』赤松子說：『我的老師教我金丹經，使我專心保養玉莖，三五七九還要進行交合，呼吸玉池之氣，進入玄冥之境。』

【English Translation】 English version: Their teacher was called the 'Three Masters'. Those who came to learn were initially called 'Ghost Soldiers', and later 'Libationers'. They gathered a group of ugly disciples and frequently engaged in improper conduct. The three wives of the 'Three Masters' were called the 'Three Madams'. Zhang Ling (founder of Taoism) was bitten by a python, and his disciples were also successively fed to snakes. They all claimed this was 'Ascension to Heaven in broad daylight'. These are all deceptions and falsehoods, as explained in the biographies. According to the 'Yao Book', from ancient times until the Fu and Yao families, monks were called 'Taoists'. During the reign of Emperor Taiwu of the Wei Dynasty, there was a sorcerer named Kou Qianzhi, who deceived and misled the public, calling himself 'Celestial Master', and began to steal the title of Taoist, privately changing the title of Libationer. According to the rites, the son of a good archer must be good at weaving winnowing baskets, and the family of a good smelter can make leather clothes, because their affairs are similar. If Zhang Ling's Taoism was indeed simple and unadorned, then where did his descendants inherit these deceptive and misleading things from? Furthermore, according to the 'Three Primes Scripture', those who accumulate good deeds will have descendants who accumulate good deeds born into their family; those who accumulate evil deeds will have unkind descendants born into their family. Since Zhang Ling has already ascended to heaven in broad daylight, what unkind deeds did he commit that caused him to attract these monstrous descendants? These far-fetched claims can all be understood through these examples.

The Heretical Theory of Taoist Sexual Union

The 'Inner Court Laws of the Perfected' states, the Perfected said, according to ritual law, men and women, on the first and fifteenth days of each month, must first fast for three days, and then enter the inner court. The teacher enters the private room, comes to see the teacher, and establishes merit. Yin and Yang cooperate with each other, listen to orders, and leave after completing the ceremony. Day and night, at six times, one must constantly establish merit. Furthermore, according to the 'Inner Rituals of the Perfected · Laws for Taoist Attendants', one must not disrupt the order of the attendants, must not be greedy for external paths and lose the teachings of the center, must not like to interact with the outside world and lose the etiquette of inner cultivation, and must not like to show oneself and lose the affairs of inner cultivation. Lao Tzu (founder of Taoism) said: 'My teacher taught me the Golden Elixir Scripture, causing me to focus on nourishing my jade stalk. At three, five, seven, and nine, one must also engage in intercourse, breathe the Qi of the Jade Pond, and enter the realm of profound darkness; practicing halfway, one can ascend to the Supreme Purity.' It also says: 'Lao Tzu said, my teacher taught me to connect with the teacher's essence, take the Golden Elixir together, and ascend to the Supreme Purity. I practice three and five, reside in seven and nine, breathe the Qi of the Great Mystery, tightly close my mouth and tongue, guard the Jade Pond, and pay homage to the Tao Mother.' Chisongzi (legendary Taoist immortal) said: 'My teacher taught me the Golden Elixir Scripture, causing me to focus on nourishing my jade stalk; at three, five, seven, and nine, one must also engage in intercourse, breathe the Qi of the Jade Pond, and enter the realm of profound darkness.'

城行氣半守升太清。又真人內禮詣師家行道律云。行氣以次不得任意。排丑近好抄截越次。又道士禮律云。玄子曰。不鬲戾得度世。不嫉姤世可度。陰陽和合乘龍去。赤松子曰。木昇仙開生門真人紫府開腸戶。

甄鸞笑曰。昔年二十之時。心好道術。就諸道士。先行黃書合氣三五七九男女交接之道。四目四鼻孔兩口兩舌四手。令心正對陰陽。法二十四氣之數行道。真決在於丹田。唯以禁秘為急。不泄道路。不得更相嫉姤。行者災厄皆除。號為真人度世延年。交夫易婦唯色為先。父兄立前不知羞恥。自稱中氣真術。今民間道士常行此法。以之求道有所未許。

敘天尊及化跡謬

靈寶智慧定志通微經云。天尊過去世是道民。姓樂名凈信。由供養道士得成天尊。右玄真人者。過去時施比丘財帛飲食。今成真人者。是亦不可。何者道有十號皆自然應化。天尊先天而生。不由業行而得。本無父母不稟陰陽。何有過去修因今成無極。自相矛楯偽妄可知。若實氏族所生。何為傳記不載。靈寶度命經云。天尊出遊西河之邊。坐弱水之上。口吐五色之光。普照諸天四方。邊國普見光明。長幼男女皆往稽首。天尊口吐五篇真文。宣示男女者。今略詳之。所以然者。赤縣神州大人坐處。城邑聚落戶口眾多。天尊誠心計應平

【現代漢語翻譯】現代漢語譯本：『城行氣半守升太清』。又有《真人內禮詣師家行道律》說：『行氣要按順序，不能隨意。避免醜陋的，靠近美好的，抄近路，超越次序。』又有《道士禮律》說：『玄子說：不違背常理就能得度於世，不嫉妒男女就能度世。陰陽和合，乘龍而去。』赤松子說：『木昇仙，開啟生門，真人紫府開啟腸戶。』甄鸞笑著說：『我年輕時二十歲的時候，喜歡道術，就去拜訪各位道士，先行黃書合氣，三五七九男女交接之道。四隻眼睛，四個鼻孔，兩張嘴，兩條舌頭，四隻手。使心正對著陰陽。傚法二十四節氣的數量行道。真正的訣竅在於丹田。只以禁忌秘密為要緊。不泄露給外人。不得互相嫉妒。行此道者災禍都能消除，號稱真人得度於世，延年益壽。交換丈夫妻子，只以美色為先。父兄站在面前也不知道羞恥。自稱是中氣真術。現在民間道士常常行這種方法。用這種方法求道，恐怕是不會被允許的。』敘述天尊及化跡的謬誤《靈寶智慧定志通微經》說：『天尊過去世是道民，姓樂名凈信。因為供養道士而成為天尊。右玄真人，過去世施捨給比丘財物飲食。現在成為真人。』這也是不可能的。為什麼呢？因為道有十個稱號，都是自然應化而來的。天尊先天而生。不是由業力修行而得到的。本來就沒有父母，不稟受陰陽之氣。怎麼會有過去修因，現在成為無極呢？自相矛盾，虛偽荒謬可以知道。如果確實是氏族所生，為什麼傳記中沒有記載呢？《靈寶度命經》說：『天尊出遊西河之邊，坐在弱水之上，口吐五色之光，普照諸天四方。邊遠國家普遍見到光明。年輕的男女都前往叩拜。天尊口吐五篇真文，宣示男女。』現在略微詳細地考察這件事。之所以這樣說，是因為赤縣神州大人居住的地方，城邑聚落戶口眾多。天尊如果真心實意，應該平等對待。

【English Translation】 English version: 'City's circulating qi, half guarding, ascends to Taiqing (Highest Purity).' Also, the 'True Person's Inner Ritual Visiting the Teacher's Home for Practicing the Dao Law' says: 'Circulating qi must be in order, not arbitrarily. Avoid the ugly, approach the beautiful, take shortcuts, and skip steps.' Also, the 'Daoist Ritual Law' says: 'Xuanzi (Dark Master) said: Not violating principles leads to salvation, not being jealous of men and women leads to salvation. Yin and Yang harmonize, riding the dragon away.' Chisongzi (Master Red Pine) said: 'Wood ascends to immortality, opening the gate of life, the True Person's Purple Palace opens the intestinal passage.' Zhen Luan smiled and said: 'When I was twenty years old, I loved Daoist arts and visited various Daoists, first practicing the Yellow Book's combined qi, the ways of male and female intercourse of three, five, seven, and nine. Four eyes, four nostrils, two mouths, two tongues, four hands. Making the heart directly face Yin and Yang. Following the number of the twenty-four solar terms to practice the Dao. The true secret lies in the Dantian (Elixir Field). Only taking prohibitions and secrecy as urgent. Not revealing it to outsiders. Not being jealous of each other. Those who practice this will have all disasters eliminated, called True Persons who are saved from the world, prolonging life. Exchanging husbands and wives, only taking beauty as the priority. Fathers and brothers standing in front without knowing shame. Claiming it is the true art of central qi. Now, folk Daoists often practice this method. Using this method to seek the Dao, I am afraid it will not be allowed.' Narrating the Errors of the Celestial Worthy and His Manifestations The 'Lingbao Wisdom, Determination, and Penetrating Subtle Scripture' says: 'The Celestial Worthy in a past life was a Daoist commoner, surnamed Le, named Jingxin (Pure Faith). Because of offering to Daoists, he became the Celestial Worthy. The Right Mysterious True Person, in a past life, gave wealth, silk, food, and drink to Bhikkhus (Buddhist monks). Now he becomes a True Person.' This is also impossible. Why? Because the Dao has ten titles, all naturally manifested. The Celestial Worthy is born before Heaven. Not obtained through karmic practice. Originally without parents, not receiving Yin and Yang qi. How can there be past cultivation of causes, now becoming the Ultimate? Self-contradictory, false and absurd can be known. If truly born of a clan, why is it not recorded in the biographies? The 'Lingbao Salvation Scripture' says: 'The Celestial Worthy traveled to the edge of the Western River, sitting on the Weak Water, emitting five-colored light from his mouth, universally illuminating all the heavens and directions. Distant countries universally saw the light. Young men and women all went to prostrate themselves. The Celestial Worthy emitted five chapters of true texts from his mouth, declaring them to men and women.' Now, let's examine this matter in detail. The reason for saying this is that in the Red County Divine Province, where great people reside, there are many cities, villages, and households. If the Celestial Worthy is truly sincere, he should treat everyone equally.

等。何為遠遊邊國近舍中華。為是神力所不周。為當夏民劣下堪化縱其劣也。不應劣彼邊夷。邊夷既蒙聖力而垂容中土。何不降慈光而現德。若不能來此即是無靈。但構虛談還成詭論比來商人行往蕃使經過共所未詳絕無蹤緒。智慧罪根經云。不得輕師慢法傲誕三寶。第十二戒云。不得竊取佛經妄宣道要。

十二門論云。寂寂融真際。蕭蕭游智河。一入大乘海。孰量千劫多。超陵三界外。慈心出世羅。

佛為無心宗。亦是有物因。立功無定主。本願各由人。虛懷濟群品。泛愛本來均。

諸子為道書謬

檢玄都觀經。自稱道家傳記符圖論等。總有六千三百六十三卷。其二千四十卷見有本計須紙四萬五十四張。其一千一百五十六卷。是道經傳及符圖。其八百八十四卷。是諸子論等。其四千三百二十三卷。披檢道士陸修靜答宋明帝所上目錄。其目及本今並未見。

養生經一部十卷(彭祖修撰)　神仙傳一部十卷(抱樸子葛洪修撰)　列仙傳一部十卷(劉向修撰)　夷夏論一部五卷(道士顧歡修撰)　莊子一部十七卷(莊周所出葛洪修撰)　抱樸子一部二十卷(葛洪撰)　廣成子一部四卷(商洛公修撰)　尹文子一部二卷(劉歆修撰)　淮南子一部二十卷(漢淮南王劉安撰)　文子一部十一卷(

【現代漢語翻譯】現代漢語譯本：等等。為什麼（佛法）要遠播邊遠國家，而較少眷顧中原地區？是因為佛的神力不能遍及所有地方嗎？還是因為中原的百姓素質低下，難以教化？即使中原百姓素質確實較低，也不應該比那些邊遠地區的夷人更差。既然邊遠地區的夷人能夠蒙受佛的聖力，並垂青中原，為什麼不降下慈悲的光芒，在中原顯現佛的德行呢？如果佛不能來到中原，那就是沒有靈驗。只是虛構的談論，最終會變成荒謬的理論。近來商人往來，外國使節經過，都未曾詳細說明，完全沒有（佛法在中原）傳播的軌跡。《智慧罪根經》說：『不得輕視師長，怠慢佛法，傲慢自大，褻瀆三寶。』第十二戒說：『不得竊取佛經，胡亂宣揚佛法要義。』《十二門論》說：『寂靜啊，融于真如的境界；灑脫啊，暢遊于智慧的河流。一旦進入大乘的海洋，誰能衡量千劫的漫長？超越於三界之外，以慈悲之心脫離世俗的束縛。』佛為無心之宗，亦是有物之因。建立功德沒有固定的主宰，根本的願望各自取決於個人。虛懷若谷地救濟眾生，博大的愛心本來就是平等的。諸子百家之書的謬誤查閱玄都觀的經書，自稱是道家的傳記、符箓、理論等，總共有六千三百六十三卷。其中二千零四十卷現在還有原本，估計需要紙四萬零五十四張。其中一千一百五十六卷是道經、傳記以及符箓。其中八百八十四卷是諸子百家的論著等。那四千三百二十三卷，查閱道士陸修靜回覆宋明帝所上的目錄，那個目錄和原本現在都沒有見到。《養生經》一部十卷（彭祖修撰），《神仙傳》一部十卷（抱樸子葛洪修撰），《列仙傳》一部十卷（劉向修撰），《夷夏論》一部五卷（道士顧歡修撰），《莊子》一部十七卷（莊周所出葛洪修撰），《抱樸子》一部二十卷（葛洪撰），《廣成子》一部四卷（商洛公修撰），《尹文子》一部二卷（劉歆修撰），《淮南子》一部二十卷（漢淮南王劉安撰），《文子》一部十一卷（

【English Translation】 English version: Etc. Why does (the Dharma) spread far to border countries, while neglecting the central lands of China? Is it because the divine power of the Buddha cannot reach everywhere? Or is it because the people of the central lands are of inferior quality and difficult to be taught? Even if the people of the central lands are indeed of lower quality, they should not be inferior to the barbarians in those border regions. Since the barbarians in the border regions can receive the holy power of the Buddha and favor the central lands, why not bestow compassionate light and manifest the Buddha's virtues in the central lands? If the Buddha cannot come to the central lands, then it is without efficacy. Mere fabricated discussions will eventually become absurd theories. Recently, merchants have come and gone, and foreign envoys have passed through, but they have not explained in detail, and there is no trace of (the Dharma) spreading in the central lands. The Wisdom Root Sutra says: 'Do not despise teachers, neglect the Dharma, be arrogant and conceited, and profane the Three Jewels (Buddha, Dharma, Sangha).' The twelfth precept says: 'Do not steal Buddhist scriptures and recklessly propagate the essentials of the Dharma.' The Twelve Gate Treatise says: 'Silent is the realm of merging with Suchness; free and unrestrained is the journey in the river of wisdom. Once entering the ocean of Mahayana, who can measure the length of thousands of kalpas? Transcending beyond the three realms, with a compassionate heart, one escapes the bonds of the world.' The Buddha is the sect of no-mind, and also the cause of things. Establishing merit has no fixed master, and the fundamental vows depend on each individual. With an empty heart, one saves all beings, and the vast love is originally equal. The errors in the books of the various schools of thought Checking the scriptures of the Xuandu Temple, which claim to be Taoist biographies, talismans, theories, etc., there are a total of six thousand three hundred and sixty-three volumes. Among them, two thousand and forty volumes still have originals, estimated to require forty thousand and fifty-four sheets of paper. Among them, one thousand one hundred and fifty-six volumes are Taoist scriptures, biographies, and talismans. Among them, eight hundred and eighty-four volumes are the writings of the various schools of thought, etc. Those four thousand three hundred and twenty-three volumes, checking the catalog that Taoist Lu Xiujing replied to Emperor Ming of Song, that catalog and the original have not been seen now. Nourishing Life Sutra, one set of ten volumes (compiled by Peng Zu), Biographies of Immortals, one set of ten volumes (compiled by Baopuzi Ge Hong), Biographies of Immortals, one set of ten volumes (compiled by Liu Xiang), Discourse on the Differences Between the Yi and Xia, one set of five volumes (compiled by Taoist Gu Huan), Zhuangzi, one set of seventeen volumes (written by Zhuang Zhou, compiled by Ge Hong), Baopuzi, one set of twenty volumes (written by Ge Hong), Guangchengzi, one set of four volumes (compiled by Shangluo Gong), Yin Wenzi, one set of two volumes (compiled by Liu Xin), Huainanzi, one set of twenty volumes (written by Liu An, King of Huainan of the Han Dynasty), Wenzi, one set of eleven volumes (

文陽所撰)　列子一部八卷(列寇所撰)　抱樸子服食方一部四卷(葛洪撰錄)　崔文子經一部七卷(崔文子撰)　鬼谷子經一部十三卷(鬼谷先生撰)　服食禁忌經一部五卷　黃帝龍首經一部五卷(玄女皇人等說)　治練五石一部八卷　怪異志一部十二卷　興利宅舍法一部五卷　治病經一卷　說陰陽經一卷　日月明鏡經一卷　太玄鏡經一卷　案摩經一卷　崔文子肘后經一卷　陶朱變化術經一卷(陶朱公撰)　彭祖記經一卷　養性經一卷(彭祖等雜出)　定心經一卷　鬼谷先生變化類經一卷　師曠為西宮子授藥經一卷　九宮蓍龜序經一卷　導引圖一部一卷　河圖文一部九卷(何承天等修撰)　芝草圖經一卷　芝草圖六卷　鄒陽子經一卷　江都王思聖一部二卷　道德玄義三十三卷(孟智周修撰)　必然論一卷　榮隱論一卷　遂通論一卷　歸根論一卷　明法論一卷　自然因緣論一卷　五符論一卷　三門論一卷

右八論陸修靜撰。

道士所上經目。皆云。依宋人陸修靜所列檢修靜目中。見有經書藥方符圖等。合有一千二百二十八卷。本無雜書諸子之名。而道士今列乃有二千四十卷。其中多取漢書藝文志目妄注八百八十四卷為道經論。據如此狀理有可怪。何者指如韓子孟子淮南之徒。並言道事。又復八老黃白之方

【現代漢語翻譯】現代漢語譯本：《文陽》一部八卷（文陽所撰）《列子》一部八卷（列寇所撰）《抱樸子服食方》一部四卷（葛洪撰錄）《崔文子經》一部七卷（崔文子撰）《鬼谷子經》一部十三卷（鬼谷先生撰）《服食禁忌經》一部五卷《黃帝龍首經》一部五卷（玄女皇人等說）《治練五石》一部八卷《怪異志》一部十二卷《興利宅舍法》一部五卷《治病經》一卷《說陰陽經》一卷《日月明鏡經》一卷《太玄鏡經》一卷《案摩經》一卷《崔文子肘后經》一卷《陶朱變化術經》一卷（陶朱公撰）《彭祖記經》一卷《養性經》一卷（彭祖等雜出）《定心經》一卷《鬼谷先生變化類經》一卷《師曠為西宮子授藥經》一卷《九宮蓍龜序經》一卷《導引圖》一部一卷《河圖文》一部九卷（何承天等修撰）《芝草圖經》一卷《芝草圖》六卷《鄒陽子經》一卷《江都王思聖》一部二卷《道德玄義》三十三卷（孟智周修撰）《必然論》一卷《榮隱論》一卷《遂通論》一卷《歸根論》一卷《明法論》一卷《自然因緣論》一卷《五符論》一卷《三門論》一卷

右八論陸修靜撰。

道士所上經目。皆云。依宋人陸修靜所列檢修靜目中。見有經書藥方符圖等。合有一千二百二十八卷。本無雜書諸子之名。而道士今列乃有二千四十卷。其中多取漢書藝文志目妄注八百八十四卷為道經論。據如此狀理有可怪。何者指如韓子孟子淮南之徒。並言道事。又復八老黃白之方

道士們呈上的經書目錄都說，是依照宋朝人陸修靜所列的目錄檢查的。陸修靜的目錄中，經書、藥方、符圖等共有一千二百二十八卷，原本沒有雜書和諸子百家的名字。但是道士們現在列出的卻有二千四十卷，其中大多取自《漢書·藝文志》的目錄，錯誤地標註了八百八十四卷為道經論著。根據這種情況，實在令人奇怪。為什麼像韓非子（Han Feizi）、孟子（Mengzi）、淮南子（Huainanzi）這些人，也都被說成是談論道家之事，而且還有八老（Ba Lao）和黃白之術（Huangbai zhi shu）的方術？

【English Translation】 English version: 'Wen Yang', one section in eight volumes (written by Wen Yang) 'Liezi', one section in eight volumes (written by Lie Kou) 'Baopuzi's Dietary Formulas', one section in four volumes (compiled and recorded by Ge Hong) 'Classic of Cui Wenzhi', one section in seven volumes (written by Cui Wenzhi) 'Classic of Guiguzi', one section in thirteen volumes (written by Master Guigu) 'Classic of Dietary Taboos', one section in five volumes 'Yellow Emperor's Dragon Head Classic', one section in five volumes (as told by the Mysterious Woman and the Yellow Emperor, etc.) 'Treatise on Refining Five Stones', one section in eight volumes 'Record of Strange Events', one section in twelve volumes 'Methods for Prospering Dwellings', one section in five volumes 'Classic of Curing Diseases', one volume 'Classic on Explaining Yin and Yang', one volume 'Sun and Moon Bright Mirror Classic', one volume 'Great Mystery Mirror Classic', one volume 'Classic of Massage', one volume 'Cui Wenzhi's Elbow-Behind Classic', one volume 'Tao Zhu's Transformation Art Classic', one volume (written by Tao Zhugong) 'Peng Zu's Record Classic', one volume 'Classic of Nourishing Life', one volume (various authors including Peng Zu) 'Classic of Calming the Mind', one volume 'Master Guigu's Classic of Transformation Categories', one volume 'Master Kuang's Classic of Transmitting Medicine to the Prince of the Western Palace', one volume 'Classic of the Nine Palaces Divination Sequence', one volume 'Diagram of Guiding and Stretching', one section in one volume 'River Diagram Writings', one section in nine volumes (revised and compiled by He Chengtian, etc.) 'Illustrated Classic of Ganoderma', one volume 'Illustrations of Ganoderma', six volumes 'Classic of Zou Yangzi', one volume 'Jiangdu King's Thoughts on the Sage', one section in two volumes 'Profound Meaning of the Dao and Virtue', thirty-three volumes (revised and compiled by Meng Zhizhou) 'Treatise on Inevitability', one volume 'Treatise on Glory and Seclusion', one volume 'Treatise on Achieving Thoroughness', one volume 'Treatise on Returning to the Root', one volume 'Treatise on Clarifying the Law', one volume 'Treatise on Natural Causation', one volume 'Treatise on the Five Talismans', one volume 'Treatise on the Three Gates', one volume

The above eight treatises were written by Lu Xiujing.

The submitted catalog of scriptures by the Daoists all state that they were checked against the list compiled by Lu Xiujing (Lu Xiujing) of the Song Dynasty. According to Lu Xiujing's catalog, there should be a total of 1,228 volumes of scriptures, medicinal formulas, talismans, and diagrams. Originally, there were no names of miscellaneous books or works from various schools of thought. However, the Daoists now list 2,040 volumes, many of which are taken from the 'Arts and Literature' section of the 'Book of Han', falsely labeling 884 volumes as Daoist scriptures and treatises. Based on this situation, it is quite strange. Why are figures like Han Feizi (Han Feizi), Mencius (Mengzi), and the Master of Huainan (Huainanzi) said to be discussing Daoist matters, and why are there also techniques of the Eight Elders (Ba Lao) and the Elixir of Immortality (Huangbai zhi shu)?

。陶朱變化之術。翻天倒地之符。辟兵殺鬼之法。及藥方咒厭。並得為道書者。其連山歸藏周林太玄黃帝金匱太公陰符陰陽書五姓宅圖七十二葬書等。亦得為道書乎。案修靜目中並無前色。今輒集之。彼將何據。笑道論云。妄注諸子三百五十卷為道經也。若有依據。何以前後注列不同乎。且人之有惡恐人知之。己若有善慮人不見。所以道士自書云。不受道戒者不得轉讀。道經即如此狀。道有何丑慮人知乎。若道士所注。以諸子為道書者。民中諸子悉須追入已不。案陶朱者即是范䗍也。范䗍親事越王勾踐。君臣悉囚于吳堂。食屎飲尿亦以甚矣。又復范䗍之子被戮于齊父。既有變化之術。何以不能變化免之。案造立天地記。稱老子託生幽王皇后腹中。即是幽王之子。又身為柱史。復是幽王之臣。化胡經言。老子在漢為東方朔。若審爾者。知幽王為犬戎所殺。豈可不愛君父與神符令君父不死耶。又漢武窮兵疲弊中國天下戶口至減太半。老子何忍不與其符令用辟兵。以此驗之咒厭之方。何其謬歟。何其謬歟。玄都館經目錄云。道經記符圖論。凡六千三百六十三卷。二千四十卷。已有本見行。其四千三百二十三卷。指陸修靜目錄。既無正本。何謬之甚也。然修靜為目已是大偽。今玄都錄復是偽中之偽。

歷代相承篇第十一

【現代漢語翻譯】現代漢語譯本：關於陶朱公變化之術，翻天倒地之符，辟兵殺鬼之法，以及藥方咒語等，如果能被算作道書，那麼像《連山》、《歸藏》、《周林》、《太玄》、《黃帝金匱》、《太公陰符》、《陰陽書》、《五姓宅圖》、《七十二葬書》等，是否也能被算作道書呢？根據陸修靜的目錄來看，其中並沒有包含這些內容。現在卻將它們收集起來，他有什麼依據呢？《笑道論》中說，有人胡亂地將諸子百家的三百五十卷書標註為道經。如果真有依據，為什麼前後標註的內容會不一樣呢？而且，人有了惡行，恐怕別人知道；自己有了善行，又擔心別人看不見。所以道士自己寫的書上說，沒有受過道戒的人不得傳閱。道經如果是這樣，道有什麼見不得人的，要害怕別人知道呢？如果道士所標註的，是將諸子百家的書作為道書，那麼民間所有的諸子百家的書都要追回嗎？根據記載，陶朱公就是范蠡（Fan Li）啊。范蠡親自侍奉越王勾踐（Goujian of Yue），君臣都被囚禁在吳國的殿堂里，吃糞喝尿，境遇非常悽慘。後來范蠡的兒子又被齊國殺死。如果他真有變化之術，為什麼不能變化來免除兒子的災禍呢？根據《造立天地記》記載，老子（Laozi）託生于周幽王（King You of Zhou）的王后腹中，就是周幽王的兒子。而且他本身又是柱下史，又是周幽王的臣子。《化胡經》說，老子在漢朝是東方朔（Dongfang Shuo）。如果真是這樣，那麼他知道周幽王被犬戎所殺，難道不應該愛護自己的君父，用神符來保佑君父不死嗎？還有，漢武帝（Emperor Wu of Han）窮兵黷武，使中國疲憊不堪，天下戶口減少了大半。老子怎麼忍心不拿出他的符箓來用來辟兵呢？由此看來，那些咒語厭勝之術，是多麼的荒謬啊！多麼的荒謬啊！玄都觀的經書目錄上說，道經、符圖、理論，總共有六千三百六十三卷。其中二千零四十卷已經有版本在流傳，剩下的四千三百二十三卷，指的是陸修靜的目錄。既然沒有正本，那荒謬的程度就太大了。陸修靜所編的目錄已經是很大的虛假了，現在玄都觀的目錄又是虛假中的虛假。歷代相承篇第十一

【English Translation】 English version: Regarding the arts of transformation of Tao Zhu (Tao Zhu, referring to Fan Li, a strategist and businessman), the talismans for turning heaven and earth upside down, the methods for warding off soldiers and killing ghosts, as well as medicinal prescriptions and incantations, if these can be considered Taoist scriptures, then can books like 'Lianshan' (Lianshan, an ancient divination text), 'Guizang' (Guizang, another ancient divination text), 'Zhoulin' (Zhoulin, possibly a reference to bamboo slips), 'Tai Xuan' (Tai Xuan, a philosophical text by Yang Xiong), 'Yellow Emperor's Golden Coffer' (Huangdi Jin Gui, a medical text attributed to the Yellow Emperor), 'Tai Gong's Yin Talisman' (Tai Gong Yin Fu, a military strategy text attributed to Jiang Ziya), 'Yin Yang Book' (Yin Yang Shu, a book on Yin and Yang principles), 'Five Surname House Diagram' (Wu Xing Zhai Tu, a book on geomancy related to surnames), 'Seventy-Two Burial Book' (Qi Shi Er Zang Shu, a book on burial practices) also be considered Taoist scriptures? According to Lu Xiujing's (Lu Xiujing, a prominent Taoist figure) catalog, these are not included. Now they are being collected, what is his basis? 'Xiao Dao Lun' (Xiao Dao Lun, a critique of Taoism) says that someone has randomly labeled three hundred and fifty volumes of various philosophers as Taoist scriptures. If there is a basis, why are the annotations different before and after? Moreover, people with evil deeds fear that others will know; those with good deeds worry that others will not see. Therefore, Taoists themselves write in their books that those who have not received Taoist precepts are not allowed to circulate them. If Taoist scriptures are like this, what is there in Taoism that is shameful and afraid of others knowing? If the Taoists' annotation is to regard the books of various philosophers as Taoist scriptures, then should all the books of various philosophers among the people be retrieved? According to records, Tao Zhu is Fan Li (Fan Li). Fan Li personally served King Goujian of Yue (Goujian of Yue), and both the ruler and his minister were imprisoned in the Wu palace, eating feces and drinking urine, in a very miserable situation. Later, Fan Li's son was killed in Qi. If he really had the art of transformation, why couldn't he transform to avoid his son's disaster? According to the 'Record of the Creation of Heaven and Earth' (Zao Li Tiandi Ji), Laozi (Laozi) was born in the womb of Queen You of King You of Zhou (King You of Zhou), and was the son of King You of Zhou. Moreover, he himself was a scribe and a minister of King You of Zhou. The 'Huahu Jing' (Huahu Jing, a controversial Taoist text claiming Laozi converted barbarians to Buddhism) says that Laozi was Dongfang Shuo (Dongfang Shuo) in the Han Dynasty. If this is true, then knowing that King You of Zhou was killed by the Quanrong, shouldn't he love his ruler and father and use divine talismans to protect his ruler and father from death? Also, Emperor Wu of Han (Emperor Wu of Han) exhausted his troops and impoverished China, and the population of the world decreased by more than half. How could Laozi bear not to take out his talismans to ward off soldiers? From this, it can be seen how absurd those incantations and suppressive arts are! How absurd! The catalog of scriptures in the Xuandu Temple (Xuandu Guan, a Taoist temple) says that there are a total of six thousand three hundred and sixty-three volumes of Taoist scriptures, talismans, and theories. Among them, two thousand and forty volumes already have versions in circulation, and the remaining four thousand three hundred and twenty-three volumes refer to Lu Xiujing's catalog. Since there is no original version, the degree of absurdity is too great. The catalog compiled by Lu Xiujing is already a great falsehood, and now the Xuandu Temple's catalog is a falsehood within a falsehood. Chapter 11: Successive Generations

道家無金剛密跡師子釋老形服異道家節日鐘幡不同器名不同不合行城依法朝拜請立經目玄都東華非觀梁武舍道詔文

道家無金剛密跡師子

案道家四見論。凡有二十一條大義。一曰序致。二曰列名。三曰釋名。四曰辯色。五曰氣數。六曰里數。七曰重數。八曰異名。九曰出體。十曰多少。十一異同。十二廣釋。十三增減。十四粗細。十五三縛。十六七惡。十七乘劫。十八壽命。十九事相。二十五嶽。二十一問答總明道家三十六天。從初皇曾訖無上大羅備序諸天及道神等所住宮殿樓閣金闕玉城寶樹瓊枝祥禽瑞鳥羅列其中。唯有仙童玉女侍衛太上。本無金剛之神。不見密跡力士之像。案道家玄妙內篇。大真科九天生神章。渾成圖。無上真人傳。五嶽神仙圖。清虛傳。左仙公傳。玄都律。瓊文帝章。登真隱決太平真科眾經。讚誦諸天內音大霄隱書。無上真書等。並無金剛力士之神。案三天正法經。外國放品經。玉緯經。三道順行經。洞玄經。洞神經。洞真經。靈書經。玄丹經。觀身大戒經。定志經。度人經。寶玄經等。具序太玄之都。玉光之州。金真之郡天寶之縣。元明之鄉。定志之里。金闕玉京及清靈宮極真宮紫陽宮等並是道家尊神所坐之處。但有騏驎鳳凰白雀朱鶚鹍雞靈鵠赤烏青雀等。羅布苑囿之中。散在

【現代漢語翻譯】現代漢語譯本：道家沒有金剛密跡和獅子形象。道教和佛教的服裝不同，道教的節日、鐘、幡等器物也與佛教不同，名稱也不同，不適合在城市中按照佛教的儀軌朝拜。請確立經目，如玄都、東華等，而非觀梁武帝捨棄道教的詔文。

道家沒有金剛密跡和獅子形象。

根據道家的《四見論》，共有二十一條大義。一是序致，二是列名，三是釋名，四是辯色，五是氣數，六是里數，七是重數，八是異名，九是出體，十是多少，十一是異同，十二是廣釋，十三是增減，十四是粗細，十五是三縛，十六是七惡，十七是乘劫，十八是壽命，十九是事相，二十是五嶽，二十一是問答總明道家三十六天。從初皇曾天到無上大羅天，詳細敘述了諸天以及道教神祇等所居住的宮殿樓閣、金闕玉城、寶樹瓊枝、祥禽瑞鳥羅列其中。只有仙童玉女侍衛太上老君。原本沒有金剛之神，也看不到密跡金剛力士的形象。根據道家的《玄妙內篇》、《大真科》、《九天生神章》、《渾成圖》、《無上真人傳》、《五嶽神仙圖》、《清虛傳》、《左仙公傳》、《玄都律》、《瓊文帝章》、《登真隱決》、《太平真科》等眾多經典，以及讚誦諸天的內音、《大霄隱書》、《無上真書》等，都沒有金剛力士之神。根據《三天正法經》、《外國放品經》、《玉緯經》、《三道順行經》、《洞玄經》、《洞神經》、《洞真經》、《靈書經》、《玄丹經》、《觀身大戒經》、《定志經》、《度人經》、《寶玄經》等，詳細敘述了太玄之都、玉光之州、金真之郡、天寶之縣、元明之鄉、定志之里、金闕玉京以及清靈宮、極真宮、紫陽宮等，這些都是道家尊神所坐之處。只有麒麟、鳳凰、白雀、朱鶚、鹍雞、靈鵠、赤烏、青雀等，羅布在苑囿之中，散佈在各處。

【English Translation】 English version: Daoism does not have Vajra Guhyapada (金剛密跡) or lion imagery. Daoist and Buddhist clothing are different, and Daoist festivals, bells, banners, and other implements are also different from those of Buddhism, with different names. It is not appropriate to perform Buddhist-style worship in cities. Please establish sutra titles such as Xuantu (玄都), Donghua (東華), etc., rather than considering Emperor Wu of Liang's edict renouncing Daoism.

Daoism does not have Vajra Guhyapada or lion imagery.

According to the Daoist 'Four Views Treatise,' there are twenty-one major principles. First is the introduction, second is the listing of names, third is the explanation of names, fourth is the differentiation of colors, fifth is the numerology of qi, sixth is the numerology of li, seventh is the numerology of repetition, eighth is different names, ninth is the origin of the body, tenth is quantity, eleventh is similarities and differences, twelfth is extensive explanation, thirteenth is increase and decrease, fourteenth is coarseness and fineness, fifteenth is the three bonds, sixteenth is the seven evils, seventeenth is riding the kalpas, eighteenth is lifespan, nineteenth is phenomena, twentieth is the Five Peaks (五嶽), and twenty-first is question and answer, comprehensively explaining the thirty-six heavens of Daoism. From the First Huangzeng Heaven (初皇曾天) to the Supreme Daluo Heaven (無上大羅天), it details the palaces, pavilions, golden towers, jade cities, precious trees, jade branches, auspicious birds, and auspicious animals residing within the various heavens and Daoist deities. Only immortal boys and jade maidens attend to the Supreme Lord Lao (太上老君). Originally, there were no Vajra deities, nor were there images of Guhyapada Vajra warriors. According to the Daoist 'Profound and Subtle Inner Chapters,' 'Great True Regulations,' 'Chapter on the Generation of Gods in the Nine Heavens,' 'Complete Formation Diagram,' 'Biography of the Supreme Perfected,' 'Diagram of the Immortals of the Five Peaks,' 'Pure Vacuity Biography,' 'Biography of the Left Immortal Duke,' 'Xuantu Laws,' 'Jade Inscription Emperor's Chapters,' 'Ascent to Perfection Hidden Decisions,' 'True Regulations of Great Peace,' and numerous other scriptures, as well as the inner sounds praising the heavens, 'Great Firmament Hidden Writings,' 'Supreme True Writings,' etc., there are no Vajra warriors. According to the 'Three Heavens Correct Dharma Sutra,' 'Foreign Release Sutra,' 'Jade Weft Sutra,' 'Three Paths Following Sutra,' 'Cave Profound Sutra,' 'Cave Divine Sutra,' 'Cave Perfection Sutra,' 'Spiritual Writing Sutra,' 'Profound Cinnabar Sutra,' 'Great Precepts for Observing the Body Sutra,' 'Sutra on Fixing the Will,' 'Sutra of Salvation,' 'Precious Profound Sutra,' etc., it details the Capital of Great Profundity (太玄之都), the Province of Jade Light (玉光之州), the Prefecture of Golden Truth (金真之郡), the County of Heavenly Treasure (天寶之縣), the Village of Original Brightness (元明之鄉), the Hamlet of Fixed Will (定志之里), the Golden Towers and Jade Capitals (金闕玉京), as well as the Pure Spiritual Palace (清靈宮), the Utmost True Palace (極真宮), and the Purple Yang Palace (紫陽宮), etc., which are the places where the honored deities of Daoism reside. There are only Qilin (騏驎), Phoenixes (鳳凰), White Sparrows (白雀), Vermilion Ospreys (朱鶚), Kun Chickens (鹍雞), Spiritual Swans (靈鵠), Red Crows (赤烏), and Blue Sparrows (青雀), etc., scattered throughout the gardens and parks.

宮臺之內。亦無金剛之神及密跡力士之像。今道士改金剛名天岡者。案曹氏太一式經云。黃帝遭蚩尤喪亂之世。有神女明陰陽開闔之節。以達旋璣回行之度。通六甲屈申之徴。探鬼神盈縮之應。以推天地。窮精入微。故設日月星辰四時五行六律七變八節九宮十二辰。上以神將立號。下以日辰為名。宿合之辰以為月。神月建之氣以為辰。名天岡者八月之神月建在酉。言萬物強固。柯葉以定穟。實堅剛故曰天岡。諸書並云。天岡是月將名也。非道家神洞房內經。有金剛力士神咒經。有密跡力士三萬億者。悉是浪語。

按九流百氏之書。羽蟲三百六十。鳳為其上。毛蟲三百六十。麟為其上。甲蟲三百六十。龍為其上。春秋云。麟鳳五靈王者之嘉瑞。未論師子不道辟邪在此典墳無所不述。自漢已還。唯傳西域曾有獻者。以今驗昔。即事可知。若言道家先來有者。甚大河漢不近人情。彼三天神仙大道儀有金剛力士。度人經有五色師子。本相經有七色師子。本相經云。天尊門內有師子猛虎守門左右。拒天力士威赫前後者。案漢魏及晉三都兩京江南淮北諸道士觀。唯以瓠𤬛成經本。無天尊形像及金剛神。今日作者悉是修靜張賓等偽經所說。然金剛師子乃是護法善神。自晉已前。道士觀內亦未曾有。乃至碑頌讚詠皆所不論。史籍

【現代漢語翻譯】現代漢語譯本：宮殿之內，也沒有金剛之神以及密跡力士的塑像。現在道士將金剛改名為天岡的原因是，根據曹氏《太一式經》記載，黃帝遭遇蚩尤作亂的時代，有神女闡明陰陽開合的規律，用來推算旋璣執行的度數，通曉六甲屈伸的徵兆，探索鬼神盈虛的應驗，以此來推演天地，窮盡精微。所以設定了日月星辰、四時五行、六律七變、八節九宮、十二辰。上面用神將的名字來立號，下面用日辰的名字來命名。星宿會合的時刻作為月份，神月所建立的節氣作為時辰。所謂天岡，是八月的神，月建在酉，意思是萬物強壯堅固，樹木的枝葉已經確定，穀物的果實堅硬剛強，所以叫做天岡。各種書籍都說，天岡是月將的名字。並非道家的《神洞房內經》、《金剛力士神咒經》所說的有密跡力士三萬億之多，這些都是虛妄之言。根據九流百家的書籍記載，羽蟲有三百六十種，鳳凰是它們的首領；毛蟲有三百六十種，麒麟是它們的首領；甲蟲有三百六十種，龍是它們的首領。《春秋》記載，麒麟鳳凰是五種靈物，是王者吉祥的徵兆。沒有提到獅子，也沒有提到辟邪。這些都在典籍中有所記載。自從漢代以後，只聽說西域曾經有人進貢獅子。用現在的情況來驗證過去的事情，就可以知道真相。如果說道家先來就有的說法，那就太離譜了，不近人情。他們的《三天神仙大道儀》中有金剛力士，《度人經》中有五色獅子，《本相經》中有七色獅子。《本相經》說，天尊門內有獅子猛虎守護大門左右，有拒天力士威風凜凜地站在前後。考察漢魏以及晉朝的都城、兩京、江南淮北各地的道觀，只用葫蘆瓢來盛放經書，沒有天尊的形象以及金剛神。現在這些說法都是修靜、張賓等人偽造的經書所說的。然而金剛、獅子是護法善神。自從晉朝以前，道觀內也沒有這些形象，甚至碑文頌揚中都沒有提及，史籍中也沒有記載。

【English Translation】 English version: Within the palace halls, there were neither images of Vajra deities nor statues of Secret Traces Mighty Men (Miji Lishi). The reason why Daoists now rename Vajra as Tiangang (天岡) is based on the 'Taiyi Shijing' (太一式經) of the Cao family, which states that during the era when the Yellow Emperor encountered the chaos caused by Chi You (蚩尤), there was a divine woman who elucidated the principles of Yin and Yang's opening and closing, using them to calculate the degrees of the revolving jade instrument (Xuanji), comprehending the signs of the Six Jia's (六甲) bending and stretching, exploring the responses of ghosts and spirits' waxing and waning, thereby deducing the workings of heaven and earth, exhausting the subtle and minute. Therefore, she established the sun, moon, stars, four seasons, five elements, six musical pitches, seven transformations, eight nodes, nine palaces, and twelve earthly branches. Above, she established titles using the names of divine generals; below, she named them using the names of days and times. The moment of the constellation's convergence was taken as the month, and the Qi (氣) established by the divine month was taken as the time. The so-called Tiangang is the deity of the eighth month, with the lunar construction (Yuejian) residing in You (酉), meaning that all things are strong and firm, the branches and leaves of trees are already determined, and the fruits of grains are hard and strong, hence it is called Tiangang. Various books all say that Tiangang is the name of a lunar general. The 'Shendong Fangnei Jing' (神洞房內經) and 'Vajra Mighty Men Divine Mantra Sutra' (金剛力士神咒經) of Daoism, which speak of 30 trillion Secret Traces Mighty Men, are all empty words. According to the books of the Nine Schools and Hundred Families, there are 360 kinds of feathered creatures, with the Phoenix (Feng) as their leader; there are 360 kinds of furry creatures, with the Qilin (麟) as their leader; there are 360 kinds of shelled creatures, with the Dragon (龍) as their leader. The 'Spring and Autumn Annals' (春秋) records that the Qilin and Phoenix are five spiritual beings, auspicious omens of a virtuous ruler. There is no mention of lions, nor of Bixie (辟邪). These are all recorded in the classics. Since the Han Dynasty, it has only been heard that someone from the Western Regions once presented a lion as tribute. Verifying the past with the present, the truth can be known. If it is said that Daoists had them from the beginning, that would be too far-fetched and unreasonable. Their 'Three Heavens Divine Immortal Great Dao Ritual' (三天神仙大道儀) has Vajra Mighty Men, the 'Scripture of Salvation' (度人經) has five-colored lions, and the 'Original Appearance Scripture' (本相經) has seven-colored lions. The 'Original Appearance Scripture' says that within the Heavenly Venerable's (天尊) gate, there are lions and fierce tigers guarding the gate on the left and right, and Heaven-Resisting Mighty Men standing majestically in front and behind. Examining the Daoist temples in the capitals of the Han, Wei, and Jin dynasties, the two capitals, and the regions of Jiangnan and Huaibei, they only used gourds to hold scriptures, and there were no images of the Heavenly Venerable or Vajra deities. These claims today are all from the forged scriptures of Xiu Jing (修靜), Zhang Bin (張賓), and others. However, Vajra and lions are Dharma-protecting benevolent deities. Before the Jin Dynasty, there were no such images in Daoist temples, and they were not even mentioned in inscriptions or eulogies, nor were they recorded in historical records.

文典之所不載。請問多識前古即世。通儒考校正典自知虛實。若依度人本相經等。天尊須乘師子。不坐蓮花。

釋老形服異

如來有紅爪紺發果唇花目萬字千輞月面日輪三十二相八十種好。所著之衣金縷織成。坐千葉蓮花之上。有形可圖有相可彩。

老子鼻有雙柱兩耳參漏頭尖口高厚唇疏齒。腳蹈二五之畫。手把十字之文。戴法天之冠。曳像地之履。發白面皺顏老色衰。陶隱居內傳云。在茅山中立佛道二堂隔日朝禮。佛堂有像道堂無像。所以然者。道本無形但是元氣。養生經云。道者氣也。保氣則謂得道。古來通儒以氣為道。無別道神。若言有者。古來書籍曾所不載。今作道形依何取則。如其有者昔所未傳。

道家節日

案道家金錄玉錄黃錄等齋儀。及洞神自然等八齋之法。唯有三元之節。言功舉遷上言功章三會男女具序鄉居戶屬以請保護。正月五日為上元節。七月五日為中元節。十月五日為下元節。恰到此日道士奏章上言天曹。冀得遷達延年益。算七月十五日非道家節。

道家鐘幡不同

依道家法。尋常六時不合打鐘。何者案道士所尚。備在三大齋法。如金錄黃錄等齊儀種種備設。本不論鐘亦不鳴鼓。但言安施既訖尊卑相次。從外壇入至自天門。先叩齒進入中壇。三上

【現代漢語翻譯】現代漢語譯本：文典中沒有記載。請問博學多識、通曉古今的人，通儒們考證典籍，自然知道其中的虛實。如果按照《度人本相經》等經典，天尊必須乘坐獅子，而不是蓮花。佛教和道教的形象服飾不同如來有紅色的指甲、紺青色的頭髮、豐滿的嘴唇、美麗的眼睛，胸前有萬字紋，手掌有千輻輪相，面如滿月，身如日輪，具有三十二相和八十種好。所穿的衣服是用金線織成的。坐在千葉蓮花之上。有具體的形象可以描繪，有具體的相貌可以著色。老子鼻樑上有雙柱，兩耳有參漏，頭尖，口高，嘴唇厚，牙齒稀疏。腳踩著二五之畫（陰陽圖），手拿著十字之文（太極圖）。戴著模仿天的帽子，穿著模仿地的鞋子。頭髮是白的，面容是皺的，臉色衰老。陶弘景的《內傳》中說，他在茅山中建立了佛道兩個殿堂，隔日去朝拜。佛堂里有佛像，道堂里沒有神像。之所以這樣，是因為道本身沒有固定的形象，只是元氣。養生經中說，道就是氣。保全元氣就叫做得道。古代的通儒認為氣就是道，沒有另外的神。如果說有神，古代的書籍中從來沒有記載。現在塑造道教神像，依據什麼準則呢？如果真有神像，以前為什麼沒有流傳下來呢？道教的節日根據道家的金箓、玉箓、黃箓等齋儀，以及洞神、自然等八齋的法，只有三元節。在三元節時，舉行功德儀式，向上天陳述功德，上奏功章，三會（上元、中元、下元）時，男女老少都要登記戶籍，請求保護。正月五日是上元節，七月五日是中元節，十月五日是下元節。每到這天，道士們就上奏章，希望能夠陞遷，延年益壽。七月十五日不是道教的節日。道教的鐘和幡不同按照道家的規矩，平時六時不應該敲鐘。為什麼呢？因為道士所崇尚的，都記載在三大齋法中。比如金箓、黃箓等齋儀，各種設定都很完備，本來就沒有敲鐘的規定，也不擊鼓。只是說安設完畢后，按照尊卑次序，從外壇進入，到達自天門，先叩齒，然後進入中壇，三上香。

【English Translation】 English version: It is not recorded in the classical texts. May I ask those who are knowledgeable and versed in ancient and modern times, the erudite scholars who examine the classics, will naturally know the truth and falsehood within them. If according to the 'Scripture of Original Forms of Salvation' (度人本相經) and other scriptures, the Celestial Worthy (天尊) must ride a lion, not sit on a lotus flower. The Buddhist and Taoist Images and Attire are Different The Tathagata (如來) has red nails, dark blue hair, full lips, beautiful eyes, a 'swastika' (萬字) on his chest, a thousand-spoke wheel on his palms, a face like the full moon, a body like the sun, possessing the thirty-two major marks and eighty minor marks of excellence. The clothes he wears are woven with gold threads. He sits on a thousand-petal lotus flower. There is a concrete image that can be depicted, and a concrete appearance that can be colored. Lao Tzu (老子) has double pillars on his nose, ears with three leaks, a pointed head, a high mouth, thick lips, and sparse teeth. His feet step on the 'drawing of two and five' (陰陽圖, Yin-Yang diagram), and his hands hold the 'text of the cross' (太極圖, Taiji diagram). He wears a crown that imitates the heavens and shoes that resemble the earth. His hair is white, his face is wrinkled, and his complexion is old and fading. Tao Hongjing's (陶弘景) 'Inner Biography' (內傳) says that he established two halls, one Buddhist and one Taoist, in Maoshan (茅山), and paid homage on alternate days. The Buddhist hall has images of Buddha, while the Taoist hall has no images of deities. The reason for this is that the Tao itself has no fixed form, but is simply primordial Qi (元氣). The 'Nourishing Life Scripture' (養生經) says that the Tao is Qi. Preserving Qi is called attaining the Tao. Ancient erudite scholars considered Qi to be the Tao, and there is no separate deity. If there is a deity, it has never been recorded in ancient books. Now, what criteria are used to create Taoist deity images? If there really are deity images, why have they not been passed down from the past? Taoist Festivals According to the Taoist rituals of the Golden Register (金箓), Jade Register (玉箓), Yellow Register (黃箓), and the Eight Fasts of the Cavern Divinity (洞神) and Naturalness (自然), there are only the Three Primes Festivals (三元節). During the Three Primes Festivals, merit ceremonies are held to report merits to Heaven, submit merit chapters, and during the Three Assemblies (上元, 中元, 下元), men and women, young and old, must register their household and request protection. The fifth day of the first month is the Upper Prime Festival (上元節), the fifth day of the seventh month is the Middle Prime Festival (中元節), and the fifth day of the tenth month is the Lower Prime Festival (下元節). On these days, Taoists submit memorials, hoping to be promoted and extend their lives. The fifteenth day of the seventh month is not a Taoist festival. Taoist Bells and Banners are Different According to Taoist rules, bells should not be rung at the six periods of the day. Why? Because what Taoists revere is all recorded in the Three Great Fasting Methods. For example, the Golden Register (金箓), Yellow Register (黃箓) and other fasting rituals are fully equipped, and there is originally no provision for ringing bells or beating drums. It only says that after the arrangements are completed, according to the order of seniority, one enters from the outer altar, arrives at the Gate of Self-Heaven (自天門), first knocks the teeth, and then enters the middle altar, offering incense three times.

香竟然後上啟。玉京山經步虛詞云。長齋會玄都。鳴玉扣瓊鐘。法鼓會群神。靈唱靡不周。此言眾仙集會。於是設樂乃鳴鼓擊磬。瓊鐘只是玉磬。歌唱以樂道君。故諸天內音又云。鳴樓都之鼓長牙擊鐘。言備九成之樂。朝宴玉京非如佛家。六時打鐘集眾行道。請檢齋儀取分皁白。又依道法不合豎剎懸幡。案金錄黃錄大齋儀。及玄都律諸天內音等種種羅列。並不道幡。如步虛詞讚詠玉京。但云煌煌耀景迢迢寶臺。金剎金姿龍駕欻來。鳴鳳應節靈風扇華。紫煙成宮天樂相娛。絕無幡事。請依彼義。洞房內經有十絕靈幡連書九尺素書命魔置五方也。隨方為色。以白土書青繒上。作東方神名(以白粉作古字書東方神名)當方安之。以護命也。若山居則書五色繒上作符文。九天風氣玄丘真書。但有兩腳都不雜色。更無大幡。其金錄等齋文。不列鐘幡。亦無制罰之儀。

明真科云。拔贖死魂常以正月三月五月七月九月十一月。又以月一日八日十四十五十八二十三二十四二十八二十九三十日。及以八節甲子庚申為明真齋。春九日九夜。夏三日三夜。秋七日七夜。冬五日五夜。四季之月十二日十二夜。于中庭燃一長燈。高九尺。啟請天仙地仙真人飛仙日月九宮五帝五嶽三河四瀆鬼神。晝燃香夜燃燈。道士于中庭燈下繞燈行道。遍

【現代漢語翻譯】現代漢語譯本：香竟然後上啟。玉京山經《步虛詞》云：『長齋會玄都，鳴玉扣瓊鐘，法鼓會群神，靈唱靡不周。』此言眾仙。於是設樂乃鳴鼓擊磬。瓊鐘只是玉磬。歌唱以樂道君。故諸天內音又云：『鳴樓都之鼓，長牙擊鐘。』言備九成之樂。朝宴玉京非如佛家，六時打鐘集眾行道。請檢齋儀取分皁白。又依道法不合豎剎懸幡。案《金錄》、《黃錄》大齋儀，及《玄都律》、《諸天內音》等種種羅列，並不道幡。如《步虛詞》讚詠玉京，但云：『煌煌耀景，迢迢寶臺，金剎金姿，龍駕欻來。鳴鳳應節，靈風扇華，紫煙成宮，天樂相娛。』絕無幡事。請依彼義。《洞房內經》有十絕靈幡，連書九尺素書，命魔置五方也。隨方為色。以白土書青繒上，作東方神名（以白粉作古字書東方神名）當方安之，以護命也。若山居則書五色繒上作符文，九天風氣玄丘真書。但有兩腳都不雜色，更無大幡。其《金錄》等齋文，不列鐘幡，亦無制罰之儀。

《明真科》云：『拔贖死魂常以正月、三月、五月、七月、九月、十一月，又以月一日、八日、十四日、十五日、十八日、二十三日、二十四日、二十八日、二十九日、三十日，及以八節、甲子、庚申為明真齋。春九日九夜，夏三日三夜，秋七日七夜，冬五日五夜，四季之月十二日十二夜。』于中庭燃一長燈，高九尺。啟請天仙、地仙、真人、飛仙、日月、九宮、五帝、五嶽、三河、四瀆鬼神。晝燃香夜燃燈。道士于中庭燈下繞燈行道，遍。

【English Translation】 English version: Xiang then presented his report. The 'Buxu Ci' (步虛詞, Stepping Void Lyrics) of the Yujing Mountain Sutra (玉京山經, Jade Capital Mountain Sutra) says: 'A long fast gathers at Xuandu (玄都, Mysterious Capital), jade is struck and the qiong bell (瓊鐘, Jade Bell) is knocked, the Dharma drum gathers all the spirits, and the spiritual chants are all-encompassing.' This refers to the assembly of immortals. Therefore, music is set up, and drums and chimes are sounded. The qiong bell is simply a jade chime. Singing is used to delight the Dao Lord. Therefore, the inner sounds of the heavens also say: 'The drum of the Minglou Capital (鳴樓都, Sounding Tower Capital) is sounded, and the long tusks strike the bell.' This speaks of preparing the music of nine perfections. The morning banquets at Yujing (玉京, Jade Capital) are not like the Buddhist practice of striking the bell six times a day to gather the assembly for practice. Please examine the fasting rituals to distinguish between black and white. Furthermore, according to Daoist law, it is not appropriate to erect a stupa (剎, Buddhist tower) or hang banners (幡, banner). According to the 'Golden Register' (金錄, Golden Register) and 'Yellow Register' (黃錄, Yellow Register) Great Fasting Rituals, as well as the 'Xuandu Laws' (玄都律, Mysterious Capital Laws) and 'Inner Sounds of the Heavens' (諸天內音, Inner Sounds of the Heavens), banners are not mentioned. As the 'Buxu Ci' praises Yujing, it only says: 'Brightly shining scenery, distant and lofty precious terrace, golden stupa and golden appearance, the dragon chariot suddenly arrives. The singing phoenix responds to the rhythm, the spiritual wind fans the flowers, purple smoke forms palaces, and heavenly music entertains.' There is absolutely no mention of banners. Please follow this meaning. The 'Dongfang Neijing' (洞房內經, Inner Scripture of the Grotto Chamber) has ten absolute spiritual banners, continuously writing on nine-foot white silk, ordering demons to be placed in the five directions. The colors correspond to the directions. Write the names of the Eastern gods on blue silk with white earth (use white powder to write the ancient characters for the names of the Eastern gods) and place them in the corresponding direction to protect life. If living in the mountains, write talismans on five-colored silk, the true writings of the Nine Heavens Wind Qi Xuanqiu (九天風氣玄丘真書, True Writings of the Mysterious Mound of the Nine Heavens Wind Qi). There are only two legs and no mixed colors, and no large banners. The fasting texts such as the 'Golden Register' do not list bells and banners, nor do they have any rituals for punishment.

The 'Mingzhen Ke' (明真科, Rules of Manifest Truth) says: 'To redeem the souls of the dead, it is common to use the first, third, fifth, seventh, ninth, and eleventh months, and also the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of the month, as well as the eight solar terms, Jiazi (甲子, first of the sixty-year cycle), and Gengshen (庚申, fifty-seventh of the sixty-year cycle) as Mingzhen Fasts. Nine days and nine nights in spring, three days and three nights in summer, seven days and seven nights in autumn, five days and five nights in winter, and twelve days and twelve nights in the months of each season.' A long lamp, nine feet high, is lit in the middle courtyard. Heavenly Immortals, Earthly Immortals, True Persons, Flying Immortals, the Sun and Moon, the Nine Palaces, the Five Emperors, the Five Peaks, the Three Rivers, the Four Rivers, and ghosts and spirits are invited. Incense is burned during the day and lamps are lit at night. Daoists walk around the lamp in the middle courtyard, performing the Daoist rituals.

禮十方靈寶天尊。皆脫巾叩頭博頰。或八或十一過。或二百八十八過。若厄難用丹書真文五篇。于中庭置五案。各置一方。上安真文。又用上金五兩作五龍形。以鎮五案。又以五色紋繒為信。以鎮五帝之座。又隨年以紫紋為信。受真文用金龍三枚投水府靈山。及住宅三處。用金錢二萬四千。以資二十四氣。六時懺謝中庭行事。並不懸幡打鐘。科中不說其事。

佛說太子瑞應經云。佛初生時。有五百師子。從雪山來。侍列門側。薩婆多論云。有石師子吼。伏諸異道守護伽藍。出自西域。今日獻者還從彼來。以今證昔。事符目驗。仁王經云。幡長五丈。藥師經云。四十九尺。備皆五色雜彩。用以護國續命轉障消災。掛在龍鉤懸于鳳剎。假令道家有之。教宗既殊。幡制亦異。不應色彩無別量數共同。盂蘭盆經云。七月十五日僧自恣時。獻盆供者能救七世父母之苦。比見諸州道士亦行斯法。豈不濫哉。

器名不同

僧祇等律云。應法澡灌咽細腹粗護凈便易生善長道最為要用。是以為佛所嘆制。諸弟子並令畜之。比見道士亦將此器。若樂習佛家之瓶。亦須受持僧用之缽。缽既不肯用之。其瓶理亦宜廢。案內法齋上坐受食先咒愿及唱等供。茲法並出十誦等律。比見道士亦皆咒愿及唱等供。道先無文。何所憑據。

【現代漢語翻譯】現代漢語譯本：禮拜十方靈寶天尊（道教神祇）。大家都脫下頭巾，叩頭並用手掌拍打臉頰。或者叩拜八次或十一次，或者叩拜二百八十八次。如果遇到災難，就用硃砂書寫的真文五篇。在中庭設定五個案幾，每個案幾放置在一個方向上，上面安放真文。再用五兩黃金製作五個龍的形狀，用來鎮住五個案幾。又用五種顏色的絲綢作為信物，用來鎮住五帝（五方天帝）的座位。再根據年份用紫色絲綢作為信物。接受真文時，用三枚金龍投入水府靈山，以及住宅三處。用金錢二萬四千，用來資助二十四節氣，在六個時辰懺悔謝罪，在中庭進行儀式。不懸掛幡旗，不敲鐘。科儀中不說這些事情。

《佛說太子瑞應經》中說，佛陀初生時，有五百隻獅子從雪山而來，侍立在門側。《薩婆多論》中說，有石獅子吼叫，降伏各種異端，守護伽藍（寺廟）。這些獅子出自西域。今天獻上的（石獅子）也是從那裡來的。用今天的事情來驗證過去的事情，事情完全符合親眼所見。《仁王經》中說，幡旗長五丈。《藥師經》中說，幡旗長四十九尺。都用五種顏色雜彩製成，用來護國、延續生命、轉移障礙、消除災難。掛在龍鉤上，懸于鳳剎（寺廟）。假如道家也有幡旗，但教義宗旨不同，幡旗的形制也應該不同。不應該顏色沒有區別，尺寸數量也相同。《盂蘭盆經》中說，七月十五日僧眾自恣（解除禁制）時，獻上盂蘭盆供養的人，能夠救度七世父母的苦難。現在看到各州道士也施行這種方法，豈不是太荒謬了嗎？

器物名稱不同

《僧祇律》等律典中說，應法澡罐（水瓶）咽喉細、腹部粗，便於保持清潔，容易生善，增長道業，是最重要的用具。因此佛陀讚歎並制定，讓所有弟子都持有它。現在看到道士也使用這種器物。如果喜歡學習佛家的瓶子，也應該受持僧人使用的缽。既然不肯使用缽，那麼瓶子也應該廢棄。按照法齋的規定，上座接受食物前先念咒祈願以及唱誦等供養。這些方法都出自《十誦律》等律典。現在看到道士也念咒祈願以及唱誦等供養。道教原本沒有這些內容，依據是什麼呢？

【English Translation】 English version: We pay homage to the Lingbao Heavenly Worthies of the ten directions. Everyone removes their head coverings, kowtows, and strikes their cheeks with their palms, either eight or eleven times, or two hundred and eighty-eight times. If there is a calamity, use five chapters of true writings inscribed in cinnabar. Place five tables in the central courtyard, each facing a direction, and place the true writings on top. Also, use five taels of gold to make five dragon shapes to鎮(zhèn, suppress/stabilize) the five tables. Furthermore, use five-colored patterned silks as tokens to鎮(zhèn, suppress/stabilize) the seats of the Five Emperors (the deities of the five directions). In addition, use purple patterned silks as tokens according to the year. When receiving the true writings, throw three gold dragons into the water palace spiritual mountain, and also at three locations of the residence. Use 24,000 gold coins to support the twenty-four solar terms, and repent and give thanks during the six periods of the day, performing the rituals in the central courtyard. Do not hang banners or ring bells. The rituals do not mention these things.

The 'Sutra of Auspicious Responses of the Crown Prince' says that when the Buddha was first born, five hundred lions came from the Snow Mountains and stood guard at the side of the gate. The 'Sarvastivada Vinaya' says that there are stone lions roaring, subduing various heretics and protecting the Sangharama (monastery). These lions came from the Western Regions. The (stone lions) offered today also come from there. Using today's events to verify the past, the events completely match what has been seen with one's own eyes. The 'Benevolent Kings Sutra' says that the banner is five zhang (丈, a unit of length) long. The 'Medicine Buddha Sutra' says that the banner is forty-nine chi (尺, a unit of length) long. Both are made of five colors and miscellaneous patterns, used to protect the country, prolong life, transfer obstacles, and eliminate disasters. They are hung on dragon hooks and suspended from phoenix finials (of temples). If the Daoists also have banners, but the doctrines are different, the form of the banners should also be different. There should not be no difference in color, and the dimensions and quantities should also be the same. The 'Ullambana Sutra' says that on the fifteenth day of the seventh month, when the Sangha performs the Pravāraṇā (end of retreat) ceremony, those who offer Ullambana offerings can save their parents from the suffering of seven lifetimes. Now seeing Daoists in various states also performing this method, isn't it too absurd?

The names of the vessels are different

The 'Sanghika Vinaya' and other Vinayas say that the proper water pitcher (應法澡罐, yìng fǎ zǎo guàn) should have a thin neck and a thick belly, which is convenient for keeping clean, easy to generate goodness, and increase the path, which is the most important utensil. Therefore, the Buddha praised and prescribed that all disciples should keep it. Now seeing Daoists also using this utensil. If you like to learn the Buddhist bottle, you should also uphold the bowl used by the monks. Since you are unwilling to use the bowl, then the bottle should also be discarded. According to the rules of the Dharma fast, the senior monk first recites mantras and makes offerings before receiving food. These methods all come from the 'Daśabhāṇavāra Vinaya' and other Vinayas. Now seeing Daoists also reciting mantras and making offerings. Daoism originally did not have these contents, what is the basis?

檀者西域之音。此地往翻名之為施。越者度也。若能行檀當得越度生死。故云檀越。其優婆夷者。清信女也。比見道士亦呼俗人為檀越優婆夷。據何典籍以為此喚。請各依經別立名字。若以道士愛斯佛法不肯改者。亦請改彼道字名為菩提。若以為是西音而不肯稱者。其檀越優婆夷之名。亦不得喚。

不合行城

太子瑞應等經云。二月八日者。乃是四天王捧太子馬足逾城出家。因此有行城之法。為追太子馬跡表戀聖之情。比見諸州縣道家亦行斯法。行城之時。仍唱愿我坐道場。香花供養道。唯改佛字為別。但道家既無此法。明知虛妄不實。若言有者。出何經誥。即以此為準。諸事多附佛儀。

依法朝拜

四分律及諸經皆云。白衣禮僧僧不恭俗。若依道家老子是師。稱臣拜帝。比見道士不拜君王。雖順道士之情交違老氏之誥。茍貪進己弗悟乖宗。但欲達身寧期失旨。若依本師之法。即合道士稱臣。女官云妾。元正冬至。並皆持笏曳履朝拜主上。斯則更易道士之澆風。還敦老氏之本教。

請立經目

案古及今佛家立一切經目。具辯翻譯帝代並注疑偽別部。恐惑亂黎民故也。今道家先無翻譯。仍立記目。或依傍佛經。或別頭假造而不記年月。不詳世代裝潢帶軸與真經一種。詐言空中自出

【現代漢語翻譯】現代漢語譯本：『檀越』（Danyue）是西域的語音。在這裡通常翻譯為『施』（Shi），有『越過』、『度過』的意思。如果能夠行佈施，就能越過生死的苦海，所以稱為『檀越』。『優婆夷』（Upayi）是清信女的意思。現在看到道士也稱呼俗人為『檀越』、『優婆夷』，不知道是根據什麼典籍這樣稱呼的。請各自按照經典另外立名字。如果道士因為喜愛佛法而不肯更改，也請把他們的『道』字改為『菩提』（Bodhi）。如果認為這是西域的語音而不肯稱呼，那麼『檀越』、『優婆夷』的名字也不應該叫。

不合行城

《太子瑞應經》（Taizi Ruiying Jing）等經典中說，二月八日是四天王捧著太子的馬足，逾越城墻出家。因此有了『行城』（Xingcheng）的習俗，爲了追隨太子馬跡，表達戀慕聖人的心情。現在看到各州縣的道家也行這種習俗。行城的時候，仍然唱著『愿我坐道場，香花供養道』，只是把『佛』字改成了別的字。但是道家本來就沒有這種習俗，明顯是虛妄不實的。如果說有，出自什麼經書？就以此為準。很多事情都是附會佛教的儀軌。

依法朝拜

《四分律》（Sifenlu）及各種經典都說，在家居士禮拜僧人，僧人不應該還俗禮。如果按照道家老子是師的說法，應該稱臣拜帝。現在看到道士不拜君王，雖然順應了道士的心情，卻違背了老子的教誨。只是貪圖進身，不明白違背了宗旨。只想著顯達自身，哪裡顧得上失去本意。如果按照本師的法則，就應該道士稱臣，女官自稱妾。元正、冬至等節日，都應該拿著笏板，拖著鞋子朝拜君主。這樣就能改變道士輕浮的風氣，恢復老子的根本教義。

請立經目

考察古代和現在的佛家，都設立一切經目，詳細辨別翻譯的時代，並標註可疑的偽經，區分部類，就是爲了防止迷惑百姓。現在道家本來沒有翻譯，卻也設立目錄，或者依傍佛經，或者另外假造，不記載年月，不詳細說明時代，裝潢帶軸和真經一樣，謊稱是從空中自然出現的。

【English Translation】 English version: 'Danyue' is a term from the Western Regions. Here, it is usually translated as 'Shi,' meaning 'to cross over' or 'to pass through.' If one can practice giving, one can cross over the sea of birth and death, hence the name 'Danyue.' 'Upayi' is the meaning of a pure believing woman. Now, seeing Daoists also address laypeople as 'Danyue' and 'Upayi,' it is unknown on what scriptures this is based. Please establish separate names according to the scriptures. If Daoists, because of their love for Buddhism, are unwilling to change, then please change their character 'Dao' to 'Bodhi.' If they believe this is a term from the Western Regions and are unwilling to use it, then the names 'Danyue' and 'Upayi' should not be used either.

Inappropriate City Procession

The 'Sutra of Auspicious Responses of the Crown Prince' (Taizi Ruiying Jing) and other scriptures state that on the eighth day of the second month, the Four Heavenly Kings held up the Crown Prince's horse's feet, allowing him to leave the city and renounce the world. Therefore, there is the custom of 'City Procession' (Xingcheng), to follow the Crown Prince's horse tracks and express longing for the sage. Now, seeing Daoists in various prefectures and counties also practice this custom, still chanting 'May I sit at the Bodhi tree, offering incense and flowers to the Dao,' only changing the word 'Buddha' to something else. But Daoism originally does not have this custom, which is clearly false and untrue. If they say they do, from what scriptures does it come? This should be the standard. Many things are attached to Buddhist rituals.

Worship According to the Law

The 'Four-Part Vinaya' (Sifenlu) and various scriptures all say that if a layperson bows to a monk, the monk should not return the lay bow. If according to the Daoist teaching that Laozi is the teacher, one should address the emperor as a subject and bow. Now, seeing Daoists not bowing to the king, although it suits the Daoists' feelings, it violates Laozi's teachings. They are only greedy for advancement, not understanding that they are violating the principles. Only thinking of achieving personal success, how can they care about losing the original intention? If according to the law of the original teacher, then Daoists should address the emperor as subjects, and female officials should call themselves concubines. On the first day of the year, the winter solstice, and other festivals, they should all hold tablets and drag their shoes to worship the ruler. This would change the frivolous customs of Daoists and restore the fundamental teachings of Laozi.

Please Establish Sutra Catalogues

Examining the ancient and present Buddhist traditions, all establish catalogues of all sutras, detailing the dynasties of translation and marking doubtful forgeries, distinguishing categories, precisely to prevent confusing the people. Now, Daoism originally has no translations, yet they also establish catalogues, either relying on Buddhist scriptures or fabricating them separately, not recording the year or month, not detailing the era, binding and rolling them like genuine sutras, falsely claiming they appeared naturally from the sky.

。或道谷里飛來盛行於世疑誤下愚。近如大業末年。五通觀道士輔慧詳三年不言。改涅槃經為長安經。當時禁約不許出城門。家內見著黃衣執送留守。改經事發為尚書衛文升所奏。于金光門外被戮。耳目同驗。事發者既爾。不發者有之。請令大德名僧儒生道士。對宰輔朝俊詳檢內外經史。刊定是非。立目為記。以息邪偽。令慕道之侶得依宗楷學。永絕迷妄。

太玄是都。東華是宮(四見論云。三界之外次四民天。所謂東華南離西靈北真。行仁者生東華宮。行禮者生南離宮。行義者生西靈宮。行信者生北真宮言三界之內大劫交時。有四行者。堪為種民。王母迎之登上四天。為下民種也)。

釋名云。都者睹也。言華夏之地帝王所居。萬邦歸湊。處華物麗謂之陸海。有所睹觀故云都也。纂文云。京都皆大也。大謂之都。小謂之邑。天尊所治。故稱玄都。釋名云。天子所居曰都曰宮。諸侯所居曰第曰宅。止客曰館。集賢曰觀。如今鴻臚及弘文也。是以張衡兩京左思三都。不言觀也。今以都宮而為觀者。非其義也。釋名云。觀者。于上觀望也。漢宮殿名長安。有五十七觀。爾雅釋宮了無觀字。若改都為觀。便是降尊就卑。以觀代宮。復是退大作小。且四民天宮。非是天尊所坐之處。今為道觀。理不可也。名既不正

【現代漢語翻譯】現代漢語譯本：或者說，在谷里（Guli，地點名）飛來的一些說法，在世間盛行，迷惑了那些見識淺薄的人。近的例子就像大業末年，五通觀（Wutong Temple）的道士輔慧詳（Fu Huixiang）三年不說話，擅自更改《涅槃經》（Nirvana Sutra）為《長安經》（Chang'an Sutra）。當時朝廷禁止他出城門。他家人看見他穿著黃色的衣服，就把他送到留守那裡。更改佛經的事情被揭發，尚書衛文升（Wei Wensheng）上奏此事，輔慧詳最終在金光門外被處決。這些都是親眼所見、親耳所聞的真實事件。事情被揭發的已經這樣了，沒有被揭發的還不知道有多少。我請求朝廷，讓德高望重的高僧、儒生、道士，一起與宰輔和朝廷的俊傑們，詳細地檢查內外的經史典籍，判定是非，並把結果記錄下來，以此來消除邪說和虛偽的說法，讓那些仰慕正道的人能夠有所遵循，永遠杜絕迷惑和虛妄。

太玄（Tai Xuan）是都，東華（Donghua）是宮（《四見論》[Si Jian Lun]中說，在三界之外，還有四民天[Si Min Tian]，也就是東華、南離[Nanli]、西靈[Xiling]、北真[Beizhen]。行仁的人死後會生在東華宮，行禮的人會生在南離宮，行義的人會生在西靈宮，行信的人會生在北真宮。意思是說在三界之內，大劫來臨的時候，有四種修行的人，可以成為人類的種子。王母會迎接他們登上四天，作為地獄人民的種子）。

《釋名》（Shi Ming）中說，『都』的意思是『睹』，是說華夏這片土地，是帝王居住的地方，萬國來朝，各種美好的事物匯聚於此，所以稱為陸海，因為有很多可以觀看的東西，所以稱為『都』。《纂文》（Zuan Wen）中說，京都都是大的意思，大叫做都，小叫做邑。天尊所治理的地方，所以稱為玄都。《釋名》中說，天子居住的地方叫做都，叫做宮，諸侯居住的地方叫做第，叫做宅，接待客人的地方叫做館，聚集賢士的地方叫做觀，就像現在的鴻臚寺和弘文館。所以張衡的《兩京賦》（Liangjing Fu），左思的《三都賦》（Sandu Fu），都沒有提到觀。現在用都和宮來作為道觀的名稱，是不符合其含義的。《釋名》中說，觀的意思是在高處觀望。漢朝宮殿的名字叫長安，有五十七個觀。《爾雅》（Er Ya）解釋宮殿，沒有觀這個字。如果把都改為觀，就是降低了尊貴的地位，選擇了卑微的稱呼，用觀代替宮，就是把大的變成了小的。而且四民天宮，不是天尊所居住的地方，現在卻作為道觀，在道理上是不可以的。名稱既然不正，

【English Translation】 English version: Or it is said that some sayings flying from Guli (place name) are prevalent in the world, misleading those with shallow knowledge. A recent example is that in the late Daye period, Fu Huixiang, a Taoist priest of Wutong Temple, remained silent for three years and arbitrarily changed the Nirvana Sutra to the Chang'an Sutra. At that time, the court forbade him from leaving the city gate. His family saw him wearing yellow clothes and sent him to the garrison commander. The matter of changing the Buddhist scriptures was exposed, and the memorial was presented by Wei Wensheng, the Minister of the Ministry of Justice. Fu Huixiang was eventually executed outside the Jin Guang Gate. These are all true events that have been seen and heard. Those whose affairs have been exposed are like this, and there are still many who have not been exposed. I request the court to allow highly respected monks, Confucian scholars, and Taoist priests to jointly examine the internal and external scriptures and historical records in detail with the chief ministers and outstanding talents of the court, determine right and wrong, and record the results to eliminate heresies and false statements, so that those who admire the right path can have something to follow and forever eliminate confusion and delusion.

Tai Xuan (Great Mystery) is the capital, and Donghua (Eastern Flower) is the palace (the 'Si Jian Lun' [Treatise on the Four Visions] says that beyond the Three Realms, there are the Four Peoples' Heavens [Si Min Tian], namely Donghua, Nanli [Southern Departure], Xiling [Western Spirit], and Beizhen [Northern Truth]. Those who practice benevolence will be born in Donghua Palace after death, those who practice propriety will be born in Nanli Palace, those who practice righteousness will be born in Xiling Palace, and those who practice faith will be born in Beizhen Palace. It means that within the Three Realms, when the great kalpa comes, there are four types of practitioners who can become the seeds of humanity. The Queen Mother will welcome them to ascend to the Four Heavens as seeds for the people of the lower realms).

The 'Shi Ming' [Explanation of Names] says that 'Du' means 'to see', meaning that the land of Huaxia is where emperors reside, and all nations come to pay tribute. All kinds of beautiful things gather here, so it is called the land and sea, because there are many things to see, so it is called 'Du'. The 'Zuan Wen' [Collected Writings] says that the capitals are all large, large is called Du, and small is called Yi. The place governed by the Celestial Venerable is called Xuan Du. The 'Shi Ming' says that the place where the Son of Heaven resides is called Du, called Palace, the place where the feudal lords reside is called Di, called Zhai, the place where guests are received is called Guan, and the place where virtuous people gather is called Guan, like the current Court of State Ceremonial and the Hongwen Pavilion. Therefore, Zhang Heng's 'Liangjing Fu' [Rhapsody on the Two Capitals] and Zuo Si's 'Sandu Fu' [Rhapsody on the Three Capitals] did not mention Guan. Now using Du and Palace as the names of Taoist temples does not conform to their meaning. The 'Shi Ming' says that the meaning of Guan is to observe from a high place. The name of the Han Dynasty palace was Chang'an, and there were fifty-seven Guan. The 'Er Ya' [Literary Expositor] explains palaces and does not have the word Guan. If you change Du to Guan, you are lowering the noble position and choosing a humble title, and replacing the palace with Guan is turning the big into the small. Moreover, the Four Peoples' Heavens Palace is not the place where the Celestial Venerable resides, but now it is used as a Taoist temple, which is unreasonable. Since the name is not correct,

。法亦是邪。何得以卑觀之名廢仙宮之號。

歸心有地篇第十二

梁武皇帝舍道敕文

天監三年四月八日。梁國皇帝蘭陵蕭衍稽首和南十方諸佛十方尊法十方菩薩僧。伏見經文玄義理必須詮云。發菩提心者即是佛心。其餘諸善不得為喻。能使眾生出三界之苦門。入無為之勝路。標空察理淵玄微妙。就義立談因用致顯。故如來漏盡智凝成覺。至道通機德圓取聖。發慧炬以照迷。鏡法流以澄垢。啟瑞跡于天中。爍靈儀于像外。度眾生於苦海。引含識而趣涅槃。登常樂之高山。出愛河之深際。言乖四句論絕百非。應跡娑婆示生凈飯。王宮誕相。步三界而為尊。道樹成光。普大千而流照。此土根情淺薄好生厭怠。自期二月當至雙林。亦是湛說圓常。且復潛輝鶴樹。阇王滅罪婆藪除殃。若不逢遇大聖法王。誰能救接。在跡雖隱其道無虧。弟子經遲迷荒耽事老子。歷葉相承染此邪法。習因善發棄迷知反。今舍舊醫歸憑正覺。愿使未來世中童男出家。廣弘經教化度眾生共取成佛。入諸地獄普濟群萌。寧可在正法中長淪惡道。不樂依老子教暫得生天。涉大乘心離一乘念。正愿諸佛證明菩薩攝受。蕭衍和南。

敕旨。神筆自書于重云殿重閣上發菩提心。於時黑白二萬人亦同發心受持。

敕門下。大經中說

【現代漢語翻譯】現代漢語譯本：法也是邪法。怎麼能因為用『卑下』的看法來稱呼它，就廢除仙宮的稱號呢？

歸心有地篇第十二

梁武皇帝舍道敕文

天監三年四月八日，梁國皇帝蘭陵蕭衍稽首歸依十方諸佛（十方一切佛），十方尊法（十方一切佛法），十方菩薩僧（十方一切菩薩僧）。我恭敬地看到經文的玄妙意義，道理必須加以闡釋，說：『發起菩提心（覺悟之心）的人就是佛心。』其他的善行都不能與此相比。菩提心能使眾生脫離三界（欲界、色界、無色界）的痛苦之門，進入無為（涅槃）的殊勝道路。它標舉空性，洞察真理，深遠玄妙。依據其意義立論，因其作用而彰顯。所以如來（佛的稱號）漏盡智凝結而成覺悟，至高之道通達機要，德行圓滿而成就聖果。燃起智慧的火炬來照亮迷惑，用佛法的清流來洗滌污垢。在天空中顯現吉祥的跡象，在形象之外閃耀靈異的儀態。救度眾生脫離苦海，引導有情眾生趨向涅槃。登上常樂（永恒的快樂）的高山，脫離愛河的深淵。言語超越四句（有、無、亦有亦無、非有非無），論辯超越百非（種種錯誤的觀點）。應化在娑婆世界（我們所居住的這個世界），示現降生於凈飯王（釋迦牟尼佛的父親）的王宮。行走於三界而成為至尊，在菩提樹下成就光明，普照大千世界。此土（我們所居住的這個世界）的眾生根基淺薄，喜歡產生厭倦和懈怠。佛自定在二月將要到達雙林（釋迦牟尼佛涅槃的地方）。這也是圓滿常住的說法，並且潛藏光輝于鶴樹（釋迦牟尼佛涅槃的地方）。阇王（阿阇世王）消滅罪業，婆藪（人名）消除災殃。如果不是遇到大聖法王（偉大的佛），誰能夠救助接引？佛的足跡雖然隱沒，但他的教義沒有虧損。弟子我長期以來迷惑荒唐，沉迷於老子（道教的創始人）的學說。歷代相承，沾染這種邪法。如今善根萌發，拋棄迷惑，知道悔改。現在捨棄舊醫（道教），歸依正覺（佛教）。愿使未來世中的童男出家，廣泛弘揚經教，化度眾生，共同成就佛果。進入諸地獄，普遍救濟群萌。寧願在正法（佛法）中長久沉淪惡道，也不樂意依靠老子的教導暫時得到生天。涉足大乘（佛教）之心，遠離一乘（小乘佛教）之念。真心希望諸佛證明，菩薩攝受。蕭衍歸依。

敕旨：用神筆親自書寫在重云殿重閣上，發起菩提心。當時黑白（指出家和在家）二萬人也一同發心受持。

敕令門下：大經（佛經）中說

【English Translation】 English version: The Dharma is also heterodox. How can the title of 'Celestial Palace' be abolished because of the name that views it as 'inferior'?

Chapter 12: Returning the Heart to a Ground

Edict of Emperor Wu of Liang on Abandoning Daoism

On the eighth day of the fourth month of the third year of the Tianjian era, Emperor Xiao Yan of the Liang Kingdom prostrates himself and takes refuge in the Buddhas of the ten directions (all Buddhas in the ten directions), the honored Dharma of the ten directions (all Buddhist teachings in the ten directions), and the Sangha of Bodhisattvas of the ten directions (all Bodhisattvas and monks in the ten directions). I respectfully observe that the profound meaning of the scriptures must be explained, saying: 'One who generates the Bodhi mind (the mind of enlightenment) is the Buddha mind.' Other good deeds cannot be compared to this. The Bodhi mind can enable sentient beings to escape the gate of suffering of the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm) and enter the supreme path of non-action (Nirvana). It upholds emptiness and discerns truth, being profound and subtle. Establishing arguments based on its meaning, it becomes manifest through its function. Therefore, the Tathagata (title of the Buddha) has exhausted all outflows and solidified wisdom to achieve enlightenment. The supreme path penetrates the essential, and virtue is perfected to attain sainthood. It ignites the torch of wisdom to illuminate delusion and uses the clear stream of the Dharma to cleanse defilements. It reveals auspicious signs in the heavens and shines spiritual forms beyond images. It delivers sentient beings from the sea of suffering and guides sentient beings towards Nirvana. Ascending the high mountain of eternal bliss and escaping the depths of the river of love. Words transcend the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and arguments transcend the hundred negations (various erroneous views). Manifesting in the Saha world (the world we live in), it shows birth in the royal palace of King Suddhodana (father of Shakyamuni Buddha). Walking in the Three Realms and becoming the most honored, achieving light under the Bodhi tree, universally illuminating the great thousand worlds. The beings of this land (the world we live in) have shallow roots and like to generate weariness and laziness. The Buddha himself determined that he would arrive at the Twin Sala Trees (where Shakyamuni Buddha entered Nirvana) in the second month. This is also the teaching of perfect permanence, and it conceals its brilliance in the Crane Trees (where Shakyamuni Buddha entered Nirvana). King Ajatashatru extinguished his sins, and Vasu (a person's name) eliminated calamities. If not for encountering the Great Sage Dharma King (the great Buddha), who could save and receive them? Although the Buddha's traces are hidden, his teachings are not diminished. I, your disciple, have long been confused and absurd, indulging in the teachings of Lao Tzu (founder of Daoism). Passing down through generations, I have been contaminated by this heterodox Dharma. Now, good roots have sprouted, abandoning delusion and knowing repentance. Now I abandon the old physician (Daoism) and take refuge in the Right Enlightenment (Buddhism). I wish that young men in future lives will leave home, widely propagate the scriptures, transform sentient beings, and together achieve Buddhahood. Entering all the hells, universally saving all beings. I would rather sink into evil paths for a long time in the Right Dharma (Buddhism) than temporarily attain birth in heaven by relying on the teachings of Lao Tzu. Engaging in the mind of the Mahayana (Buddhism), I am far from the thought of the Ekayana (Hinayana Buddhism). I sincerely hope that the Buddhas will bear witness and the Bodhisattvas will embrace me. Xiao Yan takes refuge.

Imperial Edict: Personally written with a divine brush on the Chongyun Hall Chongge, generating the Bodhi mind. At that time, twenty thousand people, both black and white (referring to monks and laypeople), also generated the mind and upheld it.

Imperial order to the Ministry: The Great Sutra (Buddhist scripture) says

。道有九十六種。唯佛一道是于正道。其餘九十五種皆是外道。朕舍外道以事如來。若有公卿能入此誓者。各可發菩提心。老子周公孔子等。雖是如來弟子。而為化既邪。止是世間之善。不能隔凡成聖。公卿百官侯王宗室。宜反偽就真舍邪入正。經教成實論說云。若事外道心重佛法心輕。即是邪見。若心一等是無記。不當善惡。事佛心強老子心少者。乃是清信言清信者。清是表裡俱凈。垢穢惑累皆盡。信是信正不邪。故言清信佛弟子。其餘諸善皆是邪見。不得稱清信也。門下速施行。

天監三年四月十一日功德局主陳奭

尚書都功德主顧

尚書令何敬容

中書舍人任孝恭

御史中丞劉洽

詔告舍人周善邵陵王啟敕舍老子受菩薩戒文

臣綸啟。臣聞如來端嚴相好巍巍架于有頂。微妙色身的的顯乎無際。假金輪而啟物。托銀粟以應凡。砥波若之利鐮。收涅槃之實果。泛生死之苦海。濟常樂於彼岸。故能降慈悲云垂甘露雨。七處八會。教化之義不窮。五時四諦。利益之方無盡。並冰清日盛霧豁云除。爝火翳光塵熱自靜。可謂入俗化于曚底出世成此真如。使稠林邪徑之人。景法門而無倦。渴愛聾瞽之士。慕探賾而知回。道樹始乎迦維。德音盛于京恪。恒星不現周鑒娠徴。滿月圓姿

【現代漢語翻譯】現代漢語譯本：

世間有九十六種道。只有佛陀的道才是正道。其餘九十五種都是外道。我捨棄外道而信奉如來。如果有公卿能夠立下這個誓言，都可以發起菩提心。老子、周公、孔子等人，雖然是如來弟子，但他們的教化已經偏差，只是世間的善，不能使凡人成為聖人。公卿百官、侯王宗室，應該拋棄虛偽，歸向真實，捨棄邪道，歸入正道。《經教成實論》說，如果信奉外道的心重於信奉佛法的心，那就是邪見。如果心平等，就是無記，不算是善也不算是惡。信奉佛的心強於信奉老子的心，才是清信。所謂清信，清是表裡都乾淨，污垢迷惑都消除乾淨。信是相信正道而不邪。所以說是清信佛弟子。其餘的善都是邪見，不能稱為清信。門下立即施行。

天監三年四月十一日功德局主陳奭

尚書都功德主顧

尚書令何敬容

中書舍人任孝恭

御史中丞劉洽

詔告舍人周善邵陵王啟敕舍老子受菩薩戒文

臣綸啟。臣聽說如來端莊威嚴，相好光明，高高聳立於有頂（最高處）。微妙的色身明顯地顯現在無邊無際之處。憑藉金輪（佛法）來啓發萬物，依託銀粟（佛的教誨）來回應凡人。磨礪般若（智慧）的利劍，收穫涅槃（寂滅）的真實果實。在生死輪迴的苦海中泛舟，到達常樂的彼岸。所以能夠降下慈悲的雲朵，垂下甘露的雨水。七處八會（佛陀說法之處），教化的意義無窮無盡。五時四諦（佛教的教義），利益眾生的方法沒有窮盡。如同冰清日盛，霧散云消。微弱的火光被遮蔽，塵土的熱氣自然平息。可以說是入世教化愚昧之人，出世成就真如（佛教的最高境界）。使身處稠林邪徑的人，景仰佛法而不知疲倦。使渴求愛慾、耳聾眼瞎的人，羨慕探索深奧的道理而知道回頭。道樹（菩提樹）開始於迦維（釋迦牟尼成道之地），德音盛行於京恪（都城）。恒星不再顯現，是因為周朝的鑑戒已經應驗。滿月呈現圓滿的姿態。

【English Translation】 English version:

There are ninety-six kinds of paths. Only the Buddha's path is the right path. The other ninety-five are all external paths. I abandon external paths to serve the Tathagata (如來, another name for Buddha). If there are any high officials who can make this vow, they can all generate Bodhicitta (菩提心, the aspiration for enlightenment). Lao Tzu (老子, founder of Taoism), Duke Zhou (周公, a revered figure in Chinese history), Confucius (孔子, founder of Confucianism), and others, although they are disciples of the Tathagata, their teachings have deviated and are merely worldly good, unable to transform mortals into saints. High officials, nobles, marquises, royal clansmen, should abandon falsehood and turn to truth, abandon evil and enter righteousness. The Cheng Shi Lun (成實論, a Buddhist treatise) says, if the mind that serves external paths is heavier than the mind that serves the Buddha Dharma, then it is a wrong view. If the mind is equal, then it is neutral, neither good nor evil. If the mind that serves the Buddha is stronger than the mind that serves Lao Tzu, then it is a pure believer. 'Pure believer' means that purity is both inside and out, all defilements, delusions, and burdens are exhausted. Faith is believing in the right and not the wrong. Therefore, it is said 'pure believer, disciple of the Buddha'. All other good deeds are wrong views and cannot be called pure belief. The Ministry should implement this immediately.

Eleventh day of the fourth month of the third year of Tianjian (天監, an era name), Chen Shi (陳奭), head of the Merit Bureau.

Gu (顧), head of all merit affairs of the Ministry.

He Jingrong (何敬容), Minister of the Ministry.

Ren Xiaogong (任孝恭), Secretary of the Secretariat.

Liu Qia (劉洽), Censor-in-chief.

A decree announced by Secretary Zhou Shan (周善) and Prince Shaoling (邵陵王) to renounce Lao Tzu and receive the Bodhisattva precepts.

Your subject Lun (綸) reports. Your subject has heard that the Tathagata's dignified and majestic appearance, with auspicious marks and characteristics, towers high above the summit of existence. The subtle form body is clearly manifested in the boundless realm. Using the golden wheel (金輪, the Dharma wheel) to enlighten beings, relying on the silver millet (銀粟, Buddha's teachings) to respond to mortals. Sharpening the sharp sword of Prajna (般若, wisdom), reaping the real fruit of Nirvana (涅槃, liberation). Sailing in the bitter sea of birth and death, reaching the other shore of constant joy. Therefore, it can send down clouds of compassion and rain sweet dew. In seven places and eight assemblies (七處八會, places where Buddha taught), the meaning of teaching is inexhaustible. In the five periods and four noble truths (五時四諦, key Buddhist doctrines), the methods of benefiting beings are endless. Like ice becoming clearer and the sun becoming brighter, mist dissipating and clouds clearing. The faint light of a torch is obscured, and the heat of dust naturally subsides. It can be said that entering the world to transform the ignorant, and leaving the world to achieve Suchness (真如, ultimate reality). Causing those in dense forests and crooked paths to admire the Dharma and never tire. Causing those who thirst for love, are deaf and blind, to admire exploring profound principles and know to turn back. The Bodhi tree (道樹, the tree under which Buddha attained enlightenment) began in Kapilavastu (迦維, where Buddha attained enlightenment), and the virtuous sound flourished in the capital. The fixed stars no longer appear, because the Zhou dynasty's warning has been fulfilled. The full moon presents a perfect form.

漢感霄夢。五法用傳萬德方兆。華洛潛故競扇高風。資此三明照迷途之失。憑茲七覺拔長夜之苦。屬值皇帝菩薩應天御物負扆臨民。含光宇宙照清海表。垂無礙辯以接黎庶。以本願力攝受群生。故能隨方逗藥示權因顯崇一乘之旨。廣十地之基。是以萬邦迴向俱稟正識。幽顯靈祇皆蒙誘濟。人興等覺之愿。物起菩提之心。莫不翹勤歸宗之境。悅懌還源之趣。共保慈悲俱修忍辱。所謂覆護饒益橋樑津濟者矣。道既光被民亦化之。於是應真飛錫騰虛接影。破邪外道堅持政國。伽藍精舍寶剎相望。講道傳經德音盈耳。臣昔未達理源稟承外道。如欲須甘果而種苦栽。欲除渴乏反趣鹹水。今啟迷方粗知歸向。受菩薩大戒。戒節身心。舍老子之邪風。入法流之真教。伏願天慈曲垂矜許。謹啟。

天監四年三月十七日侍中安前將軍丹陽尹邵陵王臣蕭綸啟

敕能改迷入正可謂是宿殖勝因宜加勇猛也

天監四年三月十八日中書舍人臣任孝恭宣

與尚書右僕射蔡國公書

濟法寺釋法琳。致書尚書右僕射蔡國公足下。法琳草衣野客木食山人。尤類曲針誠同腐芥。不被知于當世。分緘口以終身。既德愧內充譽慚外滿匪。唯孤負慧遠。實亦帶累道安。是以畢志青溪歸心紫蓋。覆船巖下永味經書。鬼谷池前長觀魚鳥。

豈謂忽辭林藪更入囂塵。久客秦川俄離楚塞。萍流八水葉墜三陽。口腹之弊已淹。仲叔之情何寄。臥靈臺而起恨。游白社而興嗟。南巢之戀倍增。北風之悲愈切。居生坎壈稟命迍邅。空詠七哀徒吟九嘆。撫躬弔影運也如何。加以病在膏肓風纏腠理。累年將息未覺有瘳。至於照雪聚螢筋力已謝。九流七略難甚緣山。萬卷百家杳猶行海。前因傅子聊貢斐然。仍以未竭邪源。今重修辯正。頗為經書罕備史籍靡充。雖罄短懷未知克就。仰惟僕射公。運籌策之才。居阿衡之任。知人之器遠邁山濤。接士之心還方趙武。風姿爽朗識度舍弘。既握靈蛇之珠。爰佩荊山之玉。所以弼諧庶績變理文昌。德鏡搢紳譽形朝野。加以門稱筆海世號儒宗。不忘宿昔之懷。曲賜憂憐之訪。寒灰更暖朽木翻榮。昔王粲閱書取資蔡氏。相如達賦必賴楊侯。意者但是諸子雜書。及晉宋已來內外文集。與釋典有相關涉處。悉愿披覽。謹以別錄仰呈。特希恩許。輕陳所請悚息何言。

邪見信心古來共有。善人惡黨今日寧無。前以傅子讇言略呈小論。既蒙上達復荷褒揚。戢在中心。但知慚德。昔三都賦未值張華。無人見賞破邪不逢君子。誰肯為珍。比者海內諸州四方道俗。流通抄寫讚詠成音。回邪見之心。發愚人之善者。豈非明公之力也。必能利物薄有冥

【現代漢語翻譯】現代漢語譯本：怎料想我忽然離開山林隱居之地，又進入喧囂的塵世。長久地客居在秦川，不久又離開了楚地。像浮萍一樣漂流在八水之上，像落葉一樣飄零在三陽之地。爲了生計已經困頓不堪，與朋友兄弟之間的情誼又該如何寄託？躺在靈臺上而心生怨恨，游于白社而興起悲嘆。對南方故鄉的眷戀之情倍增，對北方寒風的悲傷之感愈發強烈。身處困境，命運多舛。只能空自吟唱《七哀詩》，徒勞地吟誦《九嘆》。撫摸著自己的身體，對著自己的影子嘆息，命運啊，你將我如何安排？再加上疾病已經深入膏肓，風邪侵入肌膚紋理。多年來調養休息，卻未覺得有所好轉。至於像孫康映雪讀書，車胤聚螢照明，我的筋骨和精力已經衰竭。即使是儒家的九流之學、道家的七略之書，也難以像攀登高山一樣掌握；即使是諸子百家的萬卷書籍，也茫然得像在大海中航行。之前因為傅子（人名）的緣故，略微進獻了一些淺薄的見解，仍然是因為沒有竭盡破除邪說的源頭。現在重新修訂辯正，但發現經書典籍有所欠缺，史書資料也不夠充分。即使竭盡我微薄的心意，也不知道能否完成。我仰慕您，僕射大人，您擁有運籌帷幄的才能，身居宰相的要職。您識別人才的本領遠遠超過山濤（人名），您接納賢士的心胸堪比趙武（人名）。您的風度姿容爽朗，您的見識氣度宏大。您既擁有像靈蛇之珠一樣的智慧，又佩戴著像荊山之玉一樣的德行。因此您能夠輔佐君王成就大業，匡正朝綱，使文運昌盛。您的德行像明鏡一樣，為士大夫所效仿，您的美譽傳遍朝野。再加上您的家族以文采著稱，世代被稱為儒學宗師。您沒有忘記往日的友情，特意賜予我關懷和慰問。使我像寒冷的灰燼重新燃起，像腐朽的木頭重新煥發生機。過去王粲（人名）閱讀書籍，從蔡邕（人名）那裡獲取資料；司馬相如（人名）創作辭賦，必定依賴楊雄（人名）的幫助。我希望能夠借閱諸子百家的雜書，以及晉宋以來的各種文集，只要與佛經義理有所關聯的地方，都希望能夠披閱。我謹將書目別錄呈上，特別希望您能恩準。我輕率地陳述我的請求，心中惶恐不安，不知該說什麼好。

邪見和正信，自古以來就同時存在。善良的人和邪惡的黨徒，今天難道會沒有嗎？之前因為傅子的緣故，用謙遜的言辭略微呈上我的小論，既然蒙受您的賞識，又承蒙您的褒獎，我將這些都銘記在心中，只是感到自己德行不足，深感慚愧。過去司馬相如的《三都賦》沒有遇到張華（人名）的賞識，沒有人能夠欣賞；破除邪說的人如果沒有遇到您這樣的君子，誰又肯珍視呢？近來海內各州，四方的僧人和俗人，都在流通抄寫，讚詠成音。使那些心懷邪見的人回心轉意，啓發愚昧之人的善念，這難道不是您的力量嗎？必定能夠利益眾生，略微有所幫助。

【English Translation】 English version: How could I have imagined that I would suddenly leave the secluded forests and enter the noisy world? Having stayed in the Qin region for a long time, I soon departed from the Chu border. Like duckweed drifting on the Eight Rivers, like fallen leaves scattered in the Three Yang lands. The necessities of life have already become a burden, and how can I convey my feelings to my friends and brothers? Lying on the Lingtai platform, I feel resentment; wandering in the White Society, I sigh with sorrow. My longing for my southern homeland has doubled, and my grief over the northern wind has become more intense. Living in hardship, my fate is full of setbacks. I can only sing the 'Seven Sorrows' in vain, and recite the 'Nine Laments' fruitlessly. Patting my body and lamenting to my shadow, what will fate do with me? Moreover, my illness has penetrated deep into my marrow, and the wind evil has invaded the texture of my skin. I have been resting and recuperating for years, but I have not felt any improvement. As for illuminating snow to study like Sun Kang (person's name) and gathering fireflies to light the way like Che Yin (person's name), my strength and energy have declined. Even the Nine Schools of Confucianism and the Seven Strategies of Taoism are difficult to master like climbing a high mountain; even the myriad volumes of the Hundred Schools of Philosophers are as vast and confusing as sailing in the sea. Previously, because of Fu Zi (person's name), I presented some shallow views, but I still have not exhausted the source of dispelling heresies. Now I am revising and correcting, but I find that the scriptures and classics are lacking, and the historical materials are insufficient. Even if I exhaust my meager intentions, I do not know if I can complete it. I admire you, Lord Minister, you possess the talent of strategizing and planning, and you hold the important position of prime minister. Your ability to recognize talent far surpasses Shan Tao (person's name), and your heart to receive virtuous scholars is comparable to Zhao Wu (person's name). Your demeanor is bright and clear, and your knowledge and magnanimity are vast. You possess the wisdom of the serpent's pearl and wear the virtue of the jade of Jing Mountain. Therefore, you can assist the ruler in achieving great undertakings, rectify the court, and make literature flourish. Your virtue is like a bright mirror, emulated by officials, and your reputation spreads throughout the court. Moreover, your family is known for its literary talent and has been called a Confucian master for generations. You have not forgotten our past friendship and have specially bestowed upon me your care and concern. You have made me like cold ashes rekindled and like rotten wood rejuvenated. In the past, Wang Can (person's name) read books and obtained materials from Cai Yong (person's name); Sima Xiangru (person's name) composed rhapsodies and relied on the help of Yang Xiong (person's name). I hope to borrow the miscellaneous books of the Hundred Schools of Philosophers, as well as the various collections of writings from the Jin and Song dynasties, wherever they are related to the doctrines of Buddhism. I respectfully present the separate list of books and especially hope that you will grant your permission. I rashly state my request, and my heart is filled with fear and anxiety, and I do not know what to say.

Heretical views and correct faith have coexisted since ancient times. Are there no good people and evil factions today? Previously, because of Fu Zi, I humbly presented my small treatise with modest words. Since I have received your appreciation and praise, I will remember these in my heart, but I feel that my virtue is insufficient and I am deeply ashamed. In the past, Sima Xiangru's 'Rhapsody on the Three Capitals' did not meet with the appreciation of Zhang Hua (person's name), and no one could appreciate it; if the person who dispels heresies does not meet a gentleman like you, who would cherish it? Recently, in various states within the country, monks and laypeople from all directions are circulating, copying, praising, and chanting. Turning the hearts of those who hold heretical views and enlightening the good thoughts of the ignorant, is this not your power? It will surely benefit all beings and be of some help.

功。仰用莊嚴並將迴向耳。請公為弘護檀越。

辨正論卷第八

【現代漢語翻譯】現代漢語譯本：功德。希望用莊嚴的儀式並將功德迴向。請您為我們弘揚佛法，護持施主。

《辨正論》卷第八

【English Translation】 English version: Merit. I hope to use solemn ceremonies and dedicate the merit. Please, sir, propagate the Dharma and protect the benefactors (dānapati, a donor or patron).

Bian Zheng Lun (Treatise on Distinguishing the Correct) Volume 8